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Confessio Amantis: Book 8

The marginal Latin glosses, identified by a capital L in the left margin next to the text, are transcribed and translated in the notes and can be accessed by clicking on (see note) at the corresponding line.



1 This old rule that favors vice is useful nowadays, nor is the new order pleasing that teaches otherwise. Love long blind has not yet received its sight where devious Venus conceals the established path.

2 Love belongs to all the community; but let whoever carries out immoderate excesses not be considered a lover. Yet the chance by which Venus attracts hearts does not permit rational assessment of things made to measure.

3 Whoever desires what he cannot have, wastes his time; where "I'm able" is absent, "I want" lacks a cure. Winter, hairy with icy locks, is not equal to summer's work, when its heat has receded. Nature does not give to December what May has, nor can mud compare to flowers; and thus old men's lust does not flower in youthful compliance, as Venus herself demands. It would be appropriate, therefore, for those whom white old age touches to cultivate chaste bodies henceforth.

4 Spare I pray, O Christ, the people in order that they may rejoice; oppose England's sad declining, highest king, lest England should sadly go down. Correct each estate, acquit frail defendants. May this blessed place thereupon thrive, grateful [or pleasing] to God.

5 That is, Henry Bolingbroke, who ascended to the throne in 1400. Gower shifted his endorsement from Richard to Henry well before that time, at the latest by 1392. See Prologue, lines 24-92, and the note to Prologue, lines 22ff.

6 Whether the songs are "full of praise" for England, or England "full of praise" for Gower's poetry is grammatically ambiguous (laude repleta). For a similar grammatically possible, hyperbolic praise of Gower's poem, see the Latin verses after *2971, along with the note. That the verse here too allows that meaning by the same technique, along with metrical and other features of the Latin here, suggests either that Gower himself wrote these words of the "certain philosopher," or that a Latinist very much in his "school" of Latin poetry constructed them. The very existence of marginal glosses written by the author for his own work somewhat supports the former possibility. At the least, he had no modesty about including them.




Abbreviations: Anel.: Chaucer, Anelida and Arcite; BD: Chaucer, Book of the Duchess; CA: Gower, Confessio Amantis; CT: Chaucer, Canterbury Tales; HF: Chaucer, House of Fame; LGW: Chaucer, Legend of Good Women; Mac: Macaulay (4 vol. Complete Works); MED: Middle English Dictionary; Met.: Ovid, Metamorphoses; MO: Gower, Mirour de l’Omme; MS(S): manuscript(s); OED: Oxford English Dictionary; PF: Chaucer, Parliament of Fowls; PL: Patrologia Latina; RR: Lorris and de Meun, Roman de la Rose; TC: Chaucer, Troilus and Criseyde; Tilley: Tilley, Dictionary of Proverbs in England; Vat. Myth.: Vatican Mythographer I, II, or III; VC: Gower, Vox Clamantis; Whiting: Whiting, Proverbs, Sentences, and Proverbial Phrases. For manuscript abbreviations, see Textual Notes, below.

Notes to Latin verses i (before line 1). Line 1: confert. While unusual in other Latin writers, "is useful" is a regular sense of confert for Gower (e.g., in VC); as is also common in Gower's Latin (but more striking here), the object of verbs of pleasure and displeasure is omitted — "people at the present time" are implicitly those who find the rule of lechery useful, and the "new teaching" against it unpleasing. This grammatically understood object ("us") has been the implied target of much of the poem, in view from the first line on.

1 ff. Macaulay imagines that Gower "had some embarrassment as regards the subject [incest] of his eighth book" (3:536). But contrast Scanlon's perceptive juxtaposing of medieval attitudes toward the topic with those of the nineteenth and twentieth centuries (“Riddle of Incest,” pp. 93-112).

3 ff. Latin marginalia: Postquam ad instanciam Amantis confessi Confessor Genius super hiis que Aristotiles Regem Alexandrum edocuit, vna cum aliarum Cronicarum exemplis seriose tractauit, iam vltimo in isto octauo volumine ad confessionem in amoris causa regrediens tractare proponit super hoc, quod nonnulli primordia nature ad libitum voluptuose consequentes, nullo humane racionis arbitrio seu ecclesie legum imposicione a suis excessibus debite refrenantur. Vnde quatenus amorem concernit Amantis conscienciam pro finali sue confessionis materia Genius rimari conatur. [After the confessor Genius has discoursed at the urging of the confessing Lover about those things that Aristotle taught King Alexander along with instructive examples taken one by one from other chronicles, now finally in this eighth book he returns to confession in the debate of love. He proposes to discourse about that matter which some, voluptuously following at their will the initial order of nature, do not refrain from by any judgment of human reason or statute of ecclesiastical law. About this insofar as it pertains to love, as the final portion of his confession, Genius strives to probe the Lover's conscience.]

10 Bot Lucifer He putte aweie. Medieval popular histories of creation commonly begin with the fall of the angels, Lucifer being the brightest and second only to God. That fall makes way for the creation of humankind as replacement for the angelic failure. Compare the sequence of events in Cursor Mundi or in the mystery plays.

21-26 The N-Town plays place the fall of the angels on the fifth day of creation, followed by the creation of man on the sixth. Perhaps Gower has a similar scheme in mind as he speaks of the fall of Lucifer through deadly pride, then jumps to the sixth day and Adam's creation.

30–34 of the mannes progenie . . . The nombre of angles . . . to restore. That the numbers of creation, disrupted by the fallen angels, would be restored with the creation and redemption of mankind was commonplace in fourteenth-century thought. See, for example, Cursor Mundi, lines 514–16 (“Adam þer-for was wroght þan / Þe tent ordir for to fullfill, / Þat lucifer did for to spill” — ed. Morris, pp. 36–38); similarly in the York Cycle, at the end of the first play, “The Fall of the Angels,” Deus announces that his “after-warkes” (line 152) will make up for the lack caused by the fall; then, in the second play, “Creation,” that “syne þat þis world es ordand euyn”(line 29), Deus will begin creation to restore what has been lost. As a patristic source for the idea, see St. Augustine, Enchiridion, ch. 29, entitled: “The Restored Part of Humanity Shall, in Accordance with the Promises of God, Succeed to the Place Which the Rebellious Angels Lost.” Augustine is uncertain about what the exact number is but is confident that God has such a number in mind since he ordered all things in “measure, and number, and weight” (in Schaff, Nicene and Post-Nicene Fathers, 3.247). See also Augustine’s De civitate Dei Book 22, ch. 1.

48 Metodre. The reference is to Methodius, “in whose Revelationes it is written, ‘Sciendum namque est, exeuntes Adam et Evam de Paradiso virgines fuisse’ [For it should be known that Adam and Eve were virgins when they left Paradise], so that ‘Into the world’ in l.53 must mean from Paradise into the outer world” (Mac 2:536).

54 nature hem hath reclamed. The sexual drive of “nature” serves a positive function here. The issue of incest, soon to come, qualifies the regulation of desire. See the sinister consequences of Lot’s daughters following “nature” in 8.230 ff., or the circumstances of Antiochus, who acts “[w]ithoute insihte of conscience” in following his “likinge and concupiscence” (8.293–94).

62 ff. Methodius identifies the sisters of Cain and Abel as Calmana and Debora (Mac 2:536).

146 non schal wedden of his ken. On the history of Ecclesiastical Law regarding marriage of kin, see Donavin's discussion of the meaning of incest in the Middle Ages (Incest Narratives, pp. 9-19); and the sophisticated cultural psychoanalysis of incest in CA by Scanlon (“Riddle of Incest”).

147 Ne the seconde ne the thridde. On Gower's scheme of the traditional first three ages and Gower's fourth where papal law rules against marriage of immediate kin or those twice or three times removed, see Scanlon, “Riddle of Incest,” pp. 109–12.

158 ne yit religion. Macaulay notes: "The seduction of one who was a professed member of a religious order was usually accounted to be incest: cp. Mirour, lines 9085 ff. and line 175 below" (3:536).

163 what thing comth next to honde. See Olsson, “Love, Intimacy, and Gower,” pp. 93-95, on the cost of betrayal of intimacy at home. Olsson draws interesting parallels between Antiochus' incestuous behavior and Amans' shortsightedness in love. See also Peck, Kingship and Common Profit, p. 164.

201 ff. Latin marginalia: Hic loquitur contra illos, quos Venus sui desiderii feruore inflammans ita incestuosos efficit, vt neque propriis Sororibus parcunt. Et narrat exemplum, qualiter pro eo quod Gayus Caligula tres sorores suas virgines coitu illicito opressit, deus tanti sceleris peccatum impune non ferens ipsum non solum ab imperio set a vita iusticia vindice priuauit. Narrat eciam aliud exemplum super codem, qualiter Amon filius Dauid fatui amoris concupiscencia preuentus, sororem suam Thamar a sue virginitatis pudicicia inuitam deflorauit, propter quod et ipse a fratre suo Absolon postea interfectus, peccatum sue mortis precio inuitus redemit. [Here he speaks against those whom Venus has made so incestuously inflammed by the fervor of their desire that they do not spare even their own sisters. And he narrates an instructive example how, because Gaius Caligula assaulted his three virgin sisters in illicit coitus, God, not tolerating the sin of so great a crime to be unpunished, by just vindication not only deprived him of imperial rule, but of life. He narrates also another instructive example on the same matter, how Amon the son of David, overwhelmed by lust of senseless love, sexually violated his unwilling sister Tamar, deflowering the modesty of her virginity, on account of which he, later being killed by his brother Absolon, unwillingly, repaid his sin with the price of his life.]

202 Caligula. Gower's source is Suetonius, Lives of the Caesars 4.24. That Gower knew Suetonius directly is likely in that Chaucer cites "Swetonius" as source for his account of Nero in The Monk's Tale. Higden's Polychronicon, Bk. 4, ch. 7, also tells of Caligula's incest: he was "A swiþe wicked man. . . . he lay by his owne sustres, and gat a dou3ter on þat oon, and lay by þat oþer afterward, and at þe laste he exciled his sustres þat he hadde i-lay by" (Trevisa's translation, pp. 363-65). Neither Suetonius nor Higden attribute the cause of his death to incest, however. That seems to be Genius' insight.

214-19 Amon . . . Thamer . . . Absolon . . . his soster schent. The story of Amon's incestuous rape of Tamar and Absolon's jealous revenge may be found in 2 Kings [2 Samuel] 13.

224 ff. Latin marginalia: Hic narrat, qualiter Loth duas filias suas ipsis consen-cientibus carnali copula cognouit, duosque ex eis filios, scilicet Moab et Amon, progenuit quorum postea generacio praua et exasperans contra populum dei in terra saltim promissionis vario grauamine quam sepius insultabat. [Here he narrates how Lot experienced carnal copulation with his two daughters, with the consent of them both, and how he generated two sons from them, namely Moab and Amon, whose depraved and warlike lineage was later very often abusive against the people of God, at least in the Land of Promise, by means of various kinds of disruption.] The story of Lot's fellowship with his daughters is found in Genesis 19:30-38.

232 As in The Tale of Canacee and Machaire, nature impels the incestuous desire and, in birth, provides a release, but with disasterous progenie. See Kelly, Love and Marriage, pp. 140–41.

256 every man is othres lore. Proverbial. See Whiting M170.

263 excedeth lawe. Diane Watt suggests that although Amans claims he is not guilty of incest (8.184–89), in a sense he is guilty “insofar as he seems to be engaged in an oedipal struggle with his own incestuous parents: Venus and Cupid, the queen and king of love” (Amoral Gower, p. 128).

269 process. Gower thinks of history as a process (L. processus); that is, a pageant or play, staged on “middelerthe.” It is a narrative, a story that unfolds. See MED proces 3a, c, and f.

271 ff. The “Tale of Apollonius” was popular and appears in English before Gower in an Old English translation. See Archibald, Apollonius of Tyre, Appendix 1: “Latin and Vernacular Versions of HA to 1609,” pp. 182–216. Appendix 2 deals with “Medieval and Renaissance Allusions to the Story of Apollonius.” The tale occurs in Godfrey of Viterbo’s Pantheon, which Gower used frequently, though his version includes many details not to be found in Godfrey, or in the Latin Gesta Romanorum, cap. 153. The eleventh-century Latin prose version, Historia Apollonii Tyrii, a version which Godfrey used as his source, was most likely known by Gower as well. It includes details found in Gower which do not occur in Godfrey. See Macaulay’s useful discussion (3:536–38) and Singer’s edition and discussion of Apollonius von Tyrus in his edition of Godfrey of Viterbo’s Cronica. Shakespeare’s Pericles, in which “Gower” is the commentator, is based only in part on Gower’s version of the story. For critical discussion of the story see Dimmick, “‘Redinge of Romance,’” pp. 136–37; Donavin, Incest Narratives, pp. 64–86; Gallacher, Love, the Word, and Mercury, pp. 129–38; Goodall, “John Gower’s Apollonius of Tyre”; Olsen, “Betwene Ernest and Game,” pp. 71–86; Olsson, Structures of Conversion, pp. 215–25; Peck, Kingship and Common Profit, pp. 166–72; Robins, “Romance,” pp. 169–72; Scanlon, “Riddle of Incest,” pp. 112–27; Watt, Amoral Gower, pp. 127–48; and Yeager, John Gower’s Poetic, pp. 216–29. Because Macaulay’s notes on this tale are extensive and excellent I have cited them liberally, supplying translations of the Latin. See notes to lines 404 ff., 542 ff., 679, 767 ff., 866 ff., 1089 ff., 1184 ff., 1248, and 1349 ff.

272 ff. Latin marginalia :Hic loquitur adhuc contra incestuosos amantum coitus. Et narrat mirabile exemplum de magno Rege Antiocho, qui vxore mortua propriam filiam violauit: et quia filie Matrimonium penes alios impedire voluit, tale ab eo exiit edictum, quod si quis eam in vxorem peteret, nisi ipse prius quoddam problema questionis, quam ipse Rex proposuerat, veraciter solueret, capitali sentencia puniretur. Super quo veniens tandem discretus iuuenis princeps Tyri Appolinus questionem soluit; nec tamen filiam habere potuit, set Rex indignatus ipsum propter hoc in mortis odium recollegit. Vnde Appolinus a facie Regis fugiens, quamplura, prout inferius intitulantur, propter amorem pericla passus est. [Here he speaks moreover against the incestuous coitus of lovers. And he narrates a miraculous instructive example about the great king Antiochus, who after his wife had died violated his own daughter. And because he wanted to prevent the marriage of his daughter with any others, such an edict went forth from him, that if anyone should seek her as a wife, unless he first accurately solved a certain problem of a puzzle which the king himself had proposed, he would receive capital punishment. Whereupon a shrewd youth, Apollinus the ruler of Tyre, arriving, solved the puzzle. Yet he was not able to have the daughter; instead the king, indignant, conceived a mortal hatred against him because of this. Wherefore Apollonius, fleeing from the king's presence, suffered a great many dangers, as are described below.]

279-92 On shared beds and incest after the death of the mother, see Shaw, "The Role of the Shared Bed." Shaw cites various accounts in which mothers and sons and fathers and daughters share beds with disastrous results, albeit thinking, as Antiochus does, "that it was no sinne" (line 346).

280 deth, which no king mai withstonde. Proverbial. See Whiting D78, D101.

293-94 See note to line 54, above.

299 With strengthe. "By force." On rape as violence — violentus concubitus — see Hanawalt, "Whose Story Was This?" See also the note to line 347.

309-10 devoureth / His oghne fleissh. On incest as cannibalism see Donavin, Incest Narratives

312 This unkinde fare. See note to 1.2565 on indifference toward the rights of kinsmen as unkinde behavior.

347 sche dorste him nothing withseie. See Donavin, Incest Narratives, pp. 64-96, on the political effects of the incestuous rape of Antiochus’ daughter.

374 ff. Latin marginalia: De aduentu Appolini in Antiochiam, vbi ipse filiam Regis Antiochiin vxorem postulauit. [Concerning Apollonius' arrival at Antioch, where he requests to have as wife the daughter of King Antiochus.]

376–80 gret desir . . . hihe mod . . . hote blod . . . lusti knyht . . . musende on a nyht. Genius presents Apollonius’ willful behavior as a phenomenon of youth and nature rather than intemperate or sinful behavior.

402 Latin marginalia: Questio Regis Antiochi. [The puzzle of King Antiochus.]

404 Latin marginalia: Scelere vehor, materna carne vescor, quero patrem meum, matris mee virum, vxoris mee filium. [“I am conveyed by crime, I feed on maternal flesh, I seek my father, the husband of my mother, the son of my wife.”] On the gloss Macaulay observes: “The riddle as given in the Laud MS. is, ‘Scelere uehor. Materna carne uescor. Quero patrem meum matris mee uirum uxoris mee filiam, nec inuenio.’ Most copies have ‘fratrem meum’ for ‘patrem meum,’ but Gower agrees with the Laud MS. I do not attempt a solution of it beyond that of Apollonius, which is, ‘Quod dixisti scelere uehor, non es mentitus, ad te ipsum respice. Et quod dixisti materna carne uescor, filiam tuam intuere”’ (2:538). The riddle closely resembles riddles from ancient through late medieval times about the cyclical generation of water and ice, which invariably use an incestuous metaphor: e.g., “My mother bore me, and soon my mother is born from me; the daughter whom the mother bore has generated the mother.” See Galloway, “Rhetoric of Riddling” (n.b., riddle Ha 11 and analogues, p. 99 and note 108). The riddle in the story of Apollonius, of course, has a literal incestuous meaning, and thus is almost not a riddle at all. But the story presumes that an audience (including previous suitors) would first consider the riddle metaphorically like other ancient and medieval riddles.

405-14 Goolden, “Antiochus’s Riddle,” offers a detailed comparison of Gower's riddle with the Latin version. See entries in Nicholson (Annotated Index, pp. 503–04) for thumbnail summaries of critical discussions of the riddle, and, more recently, Watt (Amoral Gower, pp. 129–34).

418 ff. Latin marginalia: Responsio Appolini. [Apollonius' response.]

421 rehersed on and on. Gower regularly celebrates the individual who can reason well and think problems through step-by-step. Compare, especially, the rational behavior of Peronelle in the Tale of the Three Questions, Florent in his tale, Paulina and her husband in the Tale of Mundus and Paulina, the king in Trump of Death, and, ultimately, “John Gower,” as he once again exercises his reason.

428 ff. Latin marginalia: Indignacio Antiochi super responsione Appolini. [Antiochus' indignation over Apollonius' response.]

431 With slihe wordes and with felle. Contrast Antiochus’ thought process with that of Apollonius as Antiochus uses his reason to subvert truth.

440 ff. Latin marginalia: De recessu Appollini ab Antiochia. [Concerning Apollonius' retreat from Antioch.]

466 ff. Latin marginalia: De fuga Appolini per mare a Regno suo. [Concerning Apollonius' flight across the sea from his kingdom.]

496 ff. Latin marginalia: Nota qualiter Thaliartus Miles, vt Appolinum veneno intoxicaret, ab Antiocho in Tyrum missus, ipso ibidem non inuento Antiochiam rediit. [Note how Taliart the knight, sent by Antiochus to Tyre so that Apollonius might be sickened with poison, returned to Antioch when Apollonius was not found there.]

536 He stinte his wraththe and let him be. Macaulay notes Gower's variation from the source here, objecting that the change takes away Apollonius' motive for fleeing to Tarsus (3:538).

537 ff. Latin marginalia: Qualiter Appolinus in portu Tharsis applicuit, vbi in hospicio cuiusdam magni viri nomine Strangulionis hospitatus est. [How Apollonius arrived at the port of Tharsis, where he was given hospitality in the household of a certain great man, Strangulio by name.]

542 ff. Macaulay (3:539) notes "In the original Apollonius meets 'Hellanicus' at once on landing, and is informed by him of the proscription. He makes an offer to Strangulio to sell his wheat at cost price to the citizens, if they will conceal his presence among them. The money which he receives as the price of the wheat is expended by him in public benefits to the state, and the citizens set up a statue of him standing in a two-horse chariot (biga), his right hand holding forth corn and his left foot resting upon a bushel measure."

571 ff. Latin marginalia: Qualiter Hellicanus ciuis Tyri Tharsim veniens Appolinum de insidiis Antiochi premuniuit. [How Hellican, a citizen of Tyre, coming to Tharsis, forewarned Apollonius about the treacheries of Antiochus.]

585 ff. Latin marginalia: Qualiter Appolinus portum Tharsis relinquens, cum ipse per mare nauigio securiorem quesiuit, superueniente tempestate nauis cum omnibus preter ipsum solum in eadem contentis iuxta Pentapolim periclitabatur. [How Apollonius, departing the port of Tharsis, sought a more secure harbor by passage across the sea, but his ship along with all those aboard it except for himself was endangered, when a tempest overtook them near Pentapolis.]

630 broghte him sauf upon a table. Earlier, Apollonius was a food supplier as he brought grain to Mittelene. Now he himself is served up as Fortune brings him ashore on a table (plank). The felicitous pun comments well on Dame Fortune’s movable feasts.

634 ff. Latin marginalia: Qualiter Appolinus nudus super litus iactabatur, vbi quidam piscator ipsum suo collobio vestiens ad vrbem Pentapolim direxit. [How Apollonius was thrown naked onto the shore, where a certain fisherman, clothing him with his tunic, directed him to the city of Pentapolis.]

646 cam a fisshere in the weie. Just as the sea is a traditional sign of Fortune’s instability, so the fisherman figures as an agent who makes a living out of what Fortune provides. N.b. Shakespeare’s clever twist on this point in Gower’s story to have the fishermen dredge up a suit of “rusty armour” in which Pericles can joust (II.i.119).

666 ff. Latin marginalia: Qualiter Appolino Pentapolim adueniente Iudus Gignasii per vrbem publice proclamatus est. [How when Apollonius arrived at Pentapolis a gymnastics game was publically proclaimed through the city.]

678 comun game. Gower omits references to the baths in the source (see Archibald, Apollonius of Tyre, pp. 74-75 and note to line 679 below) and substitutes a ball game of some sort that is played naked as was the Greek "custume and us (use)" (line 685). "Comun" implies popular, though in this admirable society the king Artestrathes observes the play and rewards the victor.

679 Macaulay observes: "The account in the original story is here considerably different. Gower did not understand the Greek customs. 'Et dum cogitaret unde uite peteret auxilium, uidit puerum nudum per plateam currentem, oleo unctum, precinctum sabana, ferentem ludos iuueniles ad gymnasium pertinentes, maxima uoce dicentem: Audite ciues, audite peregrini, liberi et ingenui, gymnasium patet. Apollonius hoc audito exuens se tribunario ingreditur lauacrum, utitur liquore palladio; et dum exercentes singulos intueretur, parem sibi querit et non inuenit. Subito Arcestrates rex totius illius regionis cum turba famulorum ingressus est: dumque cum suis ad pile lusum exerceretur, uolente deo miscuit se Apollonius regi, et dum currenti sustulit pilam, subtili uelocitate percussam ludenti regi remisit' &c. (f. 207 vº). [And while he was pondering where he would find a means to survive, he saw running through the square a naked boy smeared with oil, wrapped with a towel, bearing equipment for a boys' gymnasium game, uttering in the loudest possible voice, "Hear ye, citizens, hear ye, visitors, freedmen and free-born: the gymnasium is open!" Hearing this, Apollonius, removing his cloak entered the bath, and used the liquid of Pallas [oil]; and while he observed each man exerting himself, he searched for someone equal to himself and found none. Suddenly Archistrates, the king of the entire region, entered along with his crowd of servants: and while he engaged in a game of ball with his men, by God's will Apollonius participated along with the king: he caught the ball while the king was running and sent the caught ball back with accurate swiftness to the king playing . . . . ] The story proceeds to say that the king, pleased with the skill of Apollonius in the game of ball, accepted his services at the bath, and was rubbed down by him in a very pleasing manner. The result was an invitation to supper. Gower agrees here with the Pantheon in making the king a spectator only" (3:539).

696 ff. Latin marginalia: Qualiter Appolinus ludum gignasii vincens in aulam Regis ad cenam honorifice receptus est. [How Apollonius, winning the gymnastics game, was honorably received for a feast in the king's hall.]

720 beginne a middel bord. Beginne suggests that Apollonius is placed at the head of a second table.

729 ff. Latin marginalia: Qualiter Appolinus in cena recumbens nichil comedit, set doloroso vultu, submisso capite, ingemiscebat; qui tandem a filia Regis confortatus cytharam plectens cunctis audientibus citharisando vltra modum complacuit. [How Apollonius, sitting down to the feast, ate nothing, but instead with a mournful face and lowered head began groaning; finally, being comforted by the king's daughter, he played a harp and pleased all those listening by his harping.]

767 ff. Macaulay observes (3:539): “In the original all applaud the performance of the king’s daughter except Apollonius, who being asked by the king why he alone kept silence, replied, ‘Bone rex, si permittis, dicam quod sentio: filia enim tua in artem musicam incidit, nam non didicit. Denique iube mihi tradi liram, et scies quod nescit’ (f. 208 vo). [Good king, if you permit I will say what I feel: for your daughter has taken up the art of music but has not learned it. Command therefore that the lyre be handed to me, and you will learn what she does not.] Gower has toned this down to courtesy.”

768 mesure. Measure is a technical term in music borrowed from grammar to define the metrics of a line. See Boethius, De musica (Augustine's De musica makes a similar point), where measure is discussed in terms of mode, duration, accent, and metrical feet. MED gives "?melody" and "?harmony" as possible glosses, but such a reading is indeed questionable and misleading. If one thinks of melody as the sequence (the measuring) of a song in a particular mode then the term might apply (see line 783). But if the term were understood to mean a pleasing tune then the gloss would be quite inappropriate. Similarly, if "harmony" means ratio and proportions of intervals, then it might be a suitable gloss, but if "harmony" is taken to mean chord structures then the gloss would be wrong. See note to Prol.1056.

777 He takth the harpe. Playing the harp teaches "mesure" (8.773), that is, proportion, moderation, and harmony, all crucial virtues for good kingship. (See note to 8.768.) As a good king Apollonius not only embodies "measure," he teaches it to his people. Of all kingly practices, this brings him closest to the angelic state (see 8.781-83) best suited to good rule.

801 ff. Latin marginalia: Qualiter Appolinus cum Rege pro filia sua erudienda retentus est. [How Apollonius was kept with the king in order to educate his daughter.]

808–11 preide unto hir fader . . . That sche myhte . . . His lore have. This is one of the earliest instances of the story of a nobleman in disguise who becomes the teacher of a young noblewoman whom he ultimately marries. In the Renaissance, where the education of noblewomen becomes an important factor in their commodification for desirable marriages, the trope becomes a prominent comic device. In Gower’s adaptation of The Pantheon the agency of the young woman is heightened as she falls in love with the stranger, chooses him as her tutor, and then insists upon him and no other as her mate. Shakespeare picks up on the idea in Pericles, but also, more in the vein of a Plautine comedy, in Taming of the Shrew, where it is the men who are suitors and the teacherly role is divided between Lucentio (for Latin studies) and Hortensio (for music) as they disguise themselves to court Bianca. See also the device in Comedy of Errors, Berowne in Love’s Labours Lost, and Gascoigne’s Supposes, as well as Ariosto’s I Suppositi. In Gower the girl’s eagerness is fulfilled, but at a terrible price, as Fortune “slays” her, then abandons her to years of service to Diana before returning her husband and daughter to her. Other later analogues of the prince in disguise as a philosopher/teacher may be seen in Pierre Marivaux’s play The Triumph of Love (1732) and in Gioacchino Rossini’s Barber of Seville (1816), which is based on a play by Beaumarchais (1775).

820 ff. Latin marginalia: Qualiter filia Regis Appolinum ornato apparatu vestiri fecit, et ipse ad puelle doctrinam in quampluribus familiariter intendebat: vnde placata puella in amorem Appolini exardescens infirmabatur. [How the king's daughter caused Appolonius to be outfitted with ornate trappings, and he sought in many friendly ways the teaching of the girl; whereupon the girl, pleased, burned and sickened with love of Apollonius.]

829 Of harpe, of citole, and of rote. The citole was a stringed instrument with a rounded belly and neck with frets that is plucked as one might play a banjo or mandolin. The rote was a stringed instrument of the violin class played with a mechanical wheel, like a hurdy gurdy. It also had frets which were measured with one hand while the other cranked the wheel. The instrument was held in the lap. See Sadie, New Grove Dictionary of Musical Instruments.

850 Of hire ymaginacion. Gower softens "the harshness that pervades much of the traditional account," allowing "Apollonius and his bride to be considerably more tender and emotional than they are in [the Latin source]" (Archibald, Apollonius of Tyre, p. 192). Gower's focus on the bride's imagination as she tenders her thoughts characterizes his kind treatment of women throughout the poem.

866 ff. Latin marginalia: Qualiter tres filii Principum filiam Regis singillatim in vxorem suis supplicacionibus postularunt. [How three sons of rulers in turn begged the king’s daughter to be their wife.] In the original this incident occurs when the king and Apollonius are together. The king has been approached by the three suitors, but tells them they cannot visit his daughter because she is sick from too much study. He asks each to write his name and the amount of money he is prepared to offer as dowry, and he asks Apollonius to carry these petitions to her. She reads them and asks: “‘Master Apollonius, are you not sorry that I am going to be married?’ Apollonius said: ‘No, I am delighted that now that I have taught you well and revealed a wealth of learning, by God’s favour you will also marry your heart’s desire.’ The girl said: ‘Master, if you loved me, you would certainly be sorry for your teaching’” (Archibald, Apollonius of Tyre, p. 133).

875–80 ech of hem do make a bille . . . And whan sche wiste hou that it stod . . . Thei scholden have ansuere. Artestrathes’ involvement of his daughter in the marriage decision stands in marked contrast to Antiochus’ proceedings. He makes sure that she has a detailed resumé of each suitor — his name, his parentage, his wealth, but also his oghne wille (line 876; i.e., his personal reasons for wanting her as his bride) — so that she might make an informed decision. Then when she does make her choice her father takes her concerns seriously. See note to lines 889 ff.

889 ff. Latin marginalia: Qualiter filia Regis omnibus aliis relictis Appolinum in maritum preelegit. [How the king's daughter chose Apollonius as husband, leaving all others behind.] In the original her letter has nothing of the suggestion in Gower's version of an agony of love that might lead to death. Instead, the letter is a forthright demand to control her own marriage even to her own economic disadvantage, a demand that does not even use conditional verbs: "volo coniugem naufragio patrimonio deceptum" [I want to marry the man who was cheated out of his patrimony by shipwreck]. Gower's version of her letter is full of conditional verbs: "Bot if I have Appolinus . . . I wol non other man abide . . . . if I of him faile . . . Ye schull for me be dowhterles" (8.898-903). In the original some modesty is recuperated by a slight riddle in her statement, which leads to a scene of discovery: the king does not know which man that is, and must then ask the other suitors if they have been shipwrecked, before asking Apollonius if he has discovered the shipwrecked man, upon which he answers, "Bone rex, si permittis, inueni" [Good king, if you allow, I have]. But in spite of this brief riddle and discovery not in Gower, generally her demand in the original shows a woman in late antiquity asserting personal will (volo) in defiance of economic concerns that usually governed marriage in such culture. In Gower's version there is no coy riddle about the identity of her beloved (Apollonius is mentioned outright in the note to the king), and there is no mention of the economic pressures on marriage. There is just her love, whose force is emphasized by the conditional verbs, and the careful efforts of her father to facilitate its realization.

914 ff. Latin marginalia: Qualiter Rex et Regina in maritagium filie sue cum Appolino consencierunt. [How the king and queen consented to the marriage of their daughter with Apollonius.]

930 ff. Macaulay notes that no mention is made of the queen in the original. The king simply calls his friends together and arranges the marriage (3:540).

951 ff. Latin marginalia: Qualiter Appolinus filie Regis nupsit, et prima nocte cum ea concubiens ipsam impregnauit. [How Apollonius married the king's daughter, and, sleeping with her on the first night, impregnated her.]

952-74 Macaulay notes that the description of the wedding originates with Gower (3:540).

975 ff. Latin marginalia: Qualiter Ambaciatores a Tyro in quadam naui Pentapolim venientes mortem Regis Antiochi Appolino nunciarunt. [How ambassadors arriving from Tyre to Pentapolis in a certain ship announced to Apollonius the death of King Antiochus.]

1003 In the source Apollonius is named successor to Antiochus. Macaulay observes: "This was regarded by our author as an unnecessary complication" (3:540).

1020 nede he mot, that nede schal. Proverbial. Variant of Whiting N61. Compare Prol. 698 and 1.1714.

1020 ff. Latin marginalia: Qualiter Appolino cum vxore sua impregnata a Pentapoli versus Tyrum nauigantibus, contigit vxorem, mortis articulo angustiatam, in naui filiam, que postea Thaisis vocabatur, parere. [How, when Apollonius with his pregnant wife was voyaging from Pentapolis toward Tyre, it happened that the wife, seized in the grip of death, gave birth in the ship to a daughter, who was later called Thaisis.]

1054 ff. Macaulay notes: "So far as the original can be understood, it seems to say that the birth of the child was brought about by the storm and that the appearance of death in the mother took place afterwards, owing to a coagulation of the blood caused by the return of fair weather" (3:540).

1059 ff. Latin marginalia: Qualiter Appolinus vxoris sue mortem planxit. [How Apollonius lamented his wife's death.]

1059-83 Most of this section is original with Gower.

1089 ff. Macaulay speculates: "Apparently the meaning is that the sea will necessarily cast a dead body up on the shore, and therefore they must throw it out of the ship, otherwise the ship itself will be cast ashore with it. The Latin says only, 'nauis mortuum non suffert: iube ergo corpus in pelago mitti' (f. 211 vº)" [a ship will not bear a corpse: therefore order the body to be tossed into the sea] (vol. 3, p. 540).

1098 ff. Latin marginalia: Qualiter suadentibus nautis corpus vxoris sue mortue in quadam Cista plumbo et ferro obtusa que circumligata Appolinus cum magno thesauro vna cum quadam littera sub eius capite scripta recludi et in mare proici fecit. [How, with the sailors persuading him, Apollonius caused his dead wife's body to be enclosed in a coffin hammered shut and wound round with lead and iron, and, with a great treasure along with a letter under her head, to be thrown into the sea.]

1122 ff. Latin marginalia: Copia littere Appolini capiti vxoris sue supposite. [Copy of Apollonius' letter deposited at his wife's head.]

1141 ff. Latin marginalia: Qualtier Appolinus, vxoris sue corpore in mare proiecto, Tyrum relinguqens cursum suun versus Tharsim nauigio dolens arripuit. [How Apollonius, when his wife's body was thrown into the sea, abandoning Tyre took his course toward Tharsis by sea-voyage, mourning.]

1151–1217 Along with lines 1833–66 cited by Bullough (Narrative and Dramatic Sources of Shakespeare, 1.10–11; 50–54) as a probable source for the discovery of the mother section of Shakespeare’s Comedy of Errors.

1151 ff. Latin marginalia: Qualiter corpus predicte defuncte super litus apud Ephesim quidam medicus nomine Cerymon cum aliquibus suis discipulis inuenit; quod in hospicium suum portans et extra cistam ponens, spiraculo vite in ea adhuc inuento, ipsam plene sanitati restituit. [How a doctor, Cerymon by name, along with some of his students, found the body of the dead woman on the shore at Ephesis; carrying it into his household and taking it out of the coffin, and finding a breath of life still in her, he restored her fully to health.]

1160 That God wol save mai noght spille. Proverbial. Variation of Whiting G276.

1172 Al that schal falle, falle schal. Proverbial. Variation of Whiting H105: “Hap what hap may.”

1184 ff. Macaulay notes (3:540-41): "In the original it is not Cerimon himself, but a young disciple of his, who discovers the signs of life and takes measures for restoring her. She has already been laid upon the pyre, and he by carefully lighting the four corners of it (cp. I. 1192) succeeds in liquefying the coagulated blood. Then he takes her in and warms her with wool steeped in hot oil."

1222 ff. Latin marginalia: Qualiter vxor Appolini sanata domum religionis peciit, vbi sacro velamine munita castam omni tempore se vouit. [How Apollonius' wife, healed, sought a religious establishment, where she vowed to be chaste for all time, fortified by holy scripture.]

1248 The daughter introduces a kind of Cinderella motif, where, as in the fairy tale, the "stepmother" would destroy the heir for the sake of her own daughter. Macaulay observes that the daughter is apparently Gower's invention, perhaps the result of his misreading of the original "adhibitis amicis filiam sibi adoptauit," that is, in the company of friends he adopted her as his daughter (3:541).

1272 ff. Latin marginalia: Qualiter Appolinus Tharsim nauigans, filiam suam Thaisim Strangulioni et Dionisie vxori sue educandam commendauit; et deinde Tyrum adiit, vbi cum inestimabili gaudio a suis receptus est. [How Apollonius, voyaging to Tharsis, placed his daughter Thaisis with Strangulio and his wife Dionisia to be educated; and thereupon he returned to Tyre, where he was received with inestimable joy by his people.]

1295 Thaise. Tharsia in the source, bearing the name of the city. Macaulay notes that “the Laud MS regularly calls her Thasia,” which may be the link toward Thaise (3:541).

1324 ff. Latin marginalia: Qualiter Thaysis vna cum Philotenna Strangulionis et Dionisie filia omnis sciencie et honestatis doctrina imbuta est: set Thaisis Philotennam precellens in odium mortale per inuidiam a Dionisia recollecta est. [How Thaisis along with Philotenna, daughter of Strangulio and Dionisia, was imbued with every doctrine of honorableness and science; but Thaisis, excelling over Philotenna, attracted Dionisia's mortal hatred, through envy.]

1349 ff. Macaulay observes: "Much is made in the original story of the death of this nurse and of the revelation which she made to Tharsia of her real parentage. Up to this time she had supposed herself to be the daughter of Strangulio. The nurse suspected some evil, and advised Tharsia, if her supposed parents dealt ill with her, to go and take hold of the statue of her father in the market-place and appeal to the citizens for help. After her death Tharsia visited her tomb by the sea-shore every day, 'et ibi manes parentum suorum inuocabat' [and there she would invoke the ancestral gods of her parents]. Here Theophilus lay in wait for her by order of Dionysiades" (3:541).

1373 ff. Latin marginalia: Qualiter Dionisia Thaysim, vt occideretur, Theophilo seruo suo tradidit, qui cum noctanter longius ab vrbe ipsam prope litus maris interficere proposuerat, Pirate ibidem prope latitantes Thaisim de manu Carnificis eripuerunt, ipsamque vsque Ciuitatem Mitelenam ducentes, cuidam Leonino scortorum ibidem magistro vendiderunt. [How Dionisia sent Thaisis to her servant Theophilus to be killed. When he had sought to kill her at night along the shore very far from town, pirates hiding near there snatched Thaisis from the executioner's hand, and leading her up to the city Mitelene, they sold her to a certain Leonine, a manager of prostitutes there.]

1406 In havene sauf and whan thei be. “And when they were in safe haven.”

1423 ff. Latin marginalia: Qualiter Leoninus Thaisim ad lupanar destinauit, vbi dei gracia preuenta ipsius virginitatem nullus violare potuit. [How Leonine sent Thaisis to a bordello, where by the intervening grace of God no one was able to violate her virginity.]

1451–52 this weie . . . mi weie. “The rhyme is saved from being an identical one by the adverbial use of ‘weie’ in the second line, ‘mi weie’ being equivalent to ‘aweie’” (Mac 3:542).

1477 ff. Latin marginalia: Qualiter Thaisis a lupanari virgo liberata, inter sacras mulieres hospicium habens, sciencias quibus edocta fuit nobiles regni puellas ibidem edocebat. [How Thaisis, freed from the bordello as still a virgin, took hospitality among holy women and there taught the noble girls of the kingdom the sciences she had been taught.]

1480 Now comen tho that come wolde. Proverbial variant. See Tilley C529.

1498 ff. Latin marginalia: Qualiter Theophilus ad Dionisiam mane rediens affirmauit se Thaisim occidisse; super quo Dionisia vna cum Strangulione marito suo dolorem in publico confingentes, exequias et sepulturam honorifice quantum ad extra subdola coniectacione fieri constituerunt. [How Theophilus, returning the following morning to Dionisia, affirmed that he had killed Thaisis, whereupon Dionisia, along with her husband Strangulio, publicly pretending to grieve, by treacherous contrivance caused funeral rites and a sepulcher to be made honorifically, as far as the outside world was concerned.]

1541 ff. Latin marginalia: Qualiter Appolinus in regno suo apud Tyrum existens parliamentum fieri constituit. [How Apollonius, remaining in his kingdom at Tyre, convened a parliament.]

1560 unkinde. “Disloyal, ungrateful.” See note to 1.2565 on lack of loyalty to kin as unnatural (unkynde) behavior.

1567 ff. Latin marginalia: Qualiter Appolinus post parliamentum Tharsim pro Thaise filia sua querenda adiit, qua ibidem non inventa abinde navigio recessit. [How Apollonius after the parliament departed for Tharsis to seek his daughter Thaisis; not finding her there, he retreated thence by sea-voyage.]

1590 ff. Latin marginalia: Qualiter Nauis Appolini ventis agitata portum vrbis Mitelene in die quo festa Neptuni celebrare consueuerunt applicuit; set ipse pre dolore Thaysis filie sue, quam mortuam reputabat, in fundo nauis obscuro iacens lumen videre noluit. [How Apollonius' ship, tossed by waves, reached the port of the city Mitelene on the day when they were accustomed to celebrate Neptune's feast; but he, for sorrow over Thaisis his daughter whom he judged to be dead, threw himself in the dark hold of the ship and did not want to see the light.]

1614 hihe festes of Neptune. Gower provides a felicitous touch by setting the moment of Apollonius’ arrival at Mitelene at the sacred feast of Neptune. This is the peripeteia, the moment of reversal, the mysterious turning point of the plot. The sea, like Fortune, has seemed to be Apollonius’ enemy, having taken from him his ship, then his wife, and then leaving him drowning in the waves of his grief now that his daughter Thais is dead. But, like Fortune, Neptune has also been his friend, enabling him to escape the murderous Taliard, bringing him to safety at Pentapolim where he found his wife, then saving Thais from Theophilus’ knife and conveying her mysteriously straight to Mitelene. It also preserved Apollonius’ wife, conveying her to Ephesus. Now, through the mysterious sanctity of Neptune, the sea becomes the vehicle of his restoration — first of his lost daughter, then of his lost wife, then his kingdoms. Neptune repeatedly tests him but ultimately rewards him with all his domains.

1618 ff. Latin marginalia: Qualiter Athenagoras vrbis Mitelene Princeps, nauim Appollini inuestigans, ipsum sic contristatum nichilque respondentem consolari satagebat. [How Athenagoras, the ruler of the city of Mitelene, searching Apollonius' ship, tried to console him, while he was sorrowing and answering nothing.]

1622 Athenagoras. Archibald observes: "Gower is alone in introducing Athenagoras for the first time only when Apollonius' ship arrives, thus omitting the auction and his shameful visit to the brothel" (Apollonius of Tyre, p. 70).

1652 ff. Latin marginalia: Qualiter precepto Principis, vt Appolinum consolaretur, Thaisis cum cithara sua ad ipsum in obscuro nauis, vbi jacebat, producta est. [How by order of the ruler, in order that Apollonius might be consoled, Thaisis, with her harp, was led to him where he was lying in the darkness of the ship.]

1670 ff. many a lay. Macaulay supplies an original example (vol. 3, p. 543): "Her song is given in the original; it is rather pretty, but very much corrupted in the manuscripts. It begins thus,
'Per sordes gradior, sed sordis conscia non sum,
Ut rosa in spinis nescit mucrone perire,' &c."
[I walk amidst corruption, but I am not conscious of corruption, / As a rose among thorns does not perish from their sharp points.]

1672-73 he no more than the wal . . . herde. Proverbial. See Whiting W26.

1681 ff. See Macaulay (3:543): "Several of her riddles are given in the original story and he succeeds in answering them all at once. One is this,
   'Longa feror uelox formose filia silue,
   Innumeris pariter comitum stipata cateruis:
   Curro uias multas, uestigia nulla relinquens.'
   [I am borne swiftly, long shapely daughter of the woods, / With an innumerable
   crowding horde of companions: / I run over many roads leaving no tracks.]
   The answer is 'Nauis' [Ship].
   She finally falls on his neck and embraces him, upon which he kicks her severely. She begins to lament, and incidentally lets him know her story. The suggestion contained in ll. 1702 ff., of the mysterious influence of kinship, is Gower's own, and we find the same idea in the tale of Constance, ii. 1381 ff.,
    'This child he loveth kindely,
    And yit he wot no cause why.' "

1700 ff. Latin marginalia: Qualiter, sicut deus destinauit, pater filiam inuentam recognouit. [How just as God had ordained, the father recognized the new-found daughter.]

1705–08 the fader ate laste / His herte upon this maide caste, / That he hire loveth kindely, / And yit he wiste nevere why. See Watt (Amoral Gower, pp. 138–40) on Gower’s adaptation of his sources to heighten the resemblances between Apollonius and Antiochus.

1748 ff. Latin marginalia: Qualiter Athenagoras Appolinum de naui in hospicium honorifice recollegit, et Thaisim, patre consenciente, in vxorem duxit. [How Athenagoras took Apollonius from the ship honorably into his household and, with her father consenting, took Thaisis as wife.]

1777 ff. Latin marginalia: Qualiter Appolinus vna cum filia et eius marito nauim ingredientes a Mitelena vsque Tharsim cursum proposuerunt. Set Appolinus in sompnis ammonitus versus Ephesim, vt ibidem in templo Diane sacrificaret, vela per mare diuertit. [How Apollonius, travelling along with his daughter and her husband, had set his course from Mitelene for Tharsis. But Apollonius, warned in dreams, diverted his sails across the sea toward Ephesis, so that he might offer sacrifice in the temple of Diana.]

1778 his sone tolde. Apollonius’ referring to Athenagoras here and hereafter (line 1823) simply as his sone bespeaks the sanctity of marriage in his piety. His sacrifice itself is given specific Christian overtones as he goes to shrift in his “holi contemplacioun” (line 1838) that leads to the “miracle” (line 1867) of his wife’s resurrection. The “hole felaschipe” (line 1886) then returns to Tyre, then Mitelene and the coronation of Thais and Athenagoras, before bringing the law to Tharse.

1793 To Ephesim. It is noteworthy that Apollonius, having decided to take vengeance upon Dionise and Strangulio (8.1777–82), would first visit Ephesus to do his sacrifice (line 1795). This giving precedence to piety over vengeance results in the recovery of his wife.

1833 ff. Latin marginalia: Qualiter Appolinus Ephesim in templo Diane sacrificans, vxorem suam ibidem velatam inuenit; qua secum assumpta in Nauim, versus Tyrum regressus est. [How Apollonius at Ephesis, sacrificing in the temple of Diana, found his wife there under the veil; taking her with him on the ship, he returned toward Tyre.]

1887 ff. Latin marginalia: Qualiter Appolinus vna cum vxore et filia sua Thyrum applicuit. [How Apollonius with his wife and daughter reached Tyre.]

1912 ff. Latin marginalia: Qualiter Appolinus Athenagoram cum Thaise vxore sua super Tyrum coronari fecit. [How Apollonius caused Athenagoras along with Thaisis his wife to be crowned over Tyre.]

1928-29 Lewis singles out these lines for their "businesslike" poetry. They could come from a traveler, a ballad, or Homer (Allegory of Love, pp. 206-07).

1930 ff. Latin marginalia: Qualiter Appolinus a Tyro per mare versus Tharsim iter arripiens vindictam contra Strangulionem et Dionisiam vxorem suam pro iniuria, quam ipsi Thaisi filie sue intulerunt, iudicialiter assecutus est. [How Apollonius, taking his path from Tyre across the sea toward Tharsis, prosecuted Strangulio and Dionisia his wife for the injury that they had inflicted on his daughter Thaisis.]

1963 ff. Latin marginalia: Qualiter Artestrate Pentapolim Rege mortuo, ipsi de regno Epistolas super hoc Appolino direxerunt: vnde Appolinus vna cum vxore sua ibidem aduenientes ad decus imperii cum magno gaudio coronati sunt. [How, after Artestrates, king at Pentapolis, had died, they sent from the kingdom letters about this to Apollonius; wherefore Apollonius and his wife arriving there are crowned with great joy, to the glory of the empire.]

1993–2002 “Gower’s ideas about marriage seem to come together here. A good marriage, based on the existence of honesty, compassion, fidelity, and joy in being together (evidenced by appropriate expressions of physical affection), is the proper end for virtuous lovers” (Rytting, “In Search of the Perfect Spouse,” p. 125).

1995-96 Honesteliche. See J. A. W. Bennett’s discussion of the fitting conclusion to the poem, “Gower’s ‘Honeste love.’” See also the concept as it is presented in CA 4.1455 ff. with its celebration of the “gentil herte” (4.1457).

2009 ff. Confessor ad Amantem. [The Confessor to the Lover.] See Simpson on Gower’s ideal philosopher-king as the reader of the poem who “a kingdom hath to justifie” (8.2112) (Sciences and the Self, p. 229).

2030 ff. Latin marginalia: Confessio Amantis vnde pro finali conclusione consilium Confessoris impetrat. [The Lover seeks the Confessor's counsel as a final conclusion.]

2039 Danger. A defense mechanism of the woman in the RR who perpetually thwarts the ardent lover with aloofness. Guillaume presents Dangier as somewhat gruff and crude but effective in warding off, up to a point at least, male aggression.

2040 moste fere. "Greatest fear," with an ironic pun on "closest companion." Although Gower usually spells "fiere" for "companion" (though not always), a homophonic pun seems likely.

2055 leng. The comparative form, i.e., "longer."

2063–64 Proverbial. See Whiting N49.

2068 ff. Latin marginalia: Hic super Amoris causa finita confessione, Confessor Genius Amanti ea que sibi salubrius expediunt, sano consilio finaliter iniungit. [Here, with the confession concerning the cause of love finished, Genius the Confessor finally adds to his salutary counsel those things which profit him still more salubriously.]

2086 Tak love where it mai noght faile. The line resonates with the sentiments at the end of Chaucer's TC, where the narrator, just prior to the dedication to Gower, advises "yonge, fresshe folkes" (5.1835) to turn their love to God who made humankind "after his ymage" (5.1839) and asserts, "What nedeth feynede loves for to seke?" (5.1848).

2102–03 fot which . . . sporneth . . . his heved hath overthrowe. Proverbial. See Whiting F466.

2130 love . . . that blind was evere. Proverbial. See Tilley L506. See also CA 8.2794.

2146–47 For I can do to thee no more / Bot teche thee the rihte weie. Genius informs Amans that he may attempt to teach, but only Amans can learn, and that must be the consequence of Amans’ own choice, Robins cites the passage as evidence that Genius, with all his exempla, can only suggest, and that otherwise “instruction by analogy is unpersuasive” (“Romance,” p. 172).

2151 ff. Latin marginalia: Hic loquitur de controuersia, que inter Confessorem et Amantem in fine confessionis versabatur. [Here he speaks about the debate which took place between the Confessor and the Lover at the end of the confession.]

2189–2209 Amans’ debate with Genius is perplexing in that it focuses the tension between reason and desire. Though Genius has consistently advocated moderation of desire he has, nonetheless, given Amans the opportunity to talk about — even indulge in — his fantasies. But now Genius puts an end to that game. Amans objects to Genius’ looking upon his passions as a game (line 2152) but his reason acknowledges that Genius is right. What is most perplexing is the discovery that both sides of the debate are occurring within him. He is the site of the debate.

2189 Tho was betwen mi prest and me. Here Gower shifts his narrative point of view from that of a dramatic dialogue to that of an onlooking narrator, albeit still in the first person. The shift in tone anticipates the Lover's new perspective which will enable him to disengage himself from his venial infatuation so that his love-wound might be healed. This beginning of a new objectivity is a crucial step toward the naming of "John Gower" in line 2321, which is further prelude toward his taking control of his life in full honesty.

2212–13 teres . . . In stede of enke. Gower’s graphics of the myopic behavior suit well the melodramatic pathos of his letter.

2217 ff. In his epistle Amans shifts into a rhyme royal stanza (the Chaucer stanza of TC, PF, and the religious tales of CT) as if to ennoble his sentiment. See Dean, "Gower, Chaucer, and Rhyme Royal," who sees these stanzas as Gower's most Chaucerian moment. Gower also uses the stanza in his French poems and "In Praise of Peace."

2218 ff. Latin marginalia: Hic tractat formam cuiusdam Supplicacionis, quam ex parte Amantis per manus Genii Sacerdotis sui Venus sibi porrectam acceptabat. [Here he describes the form of a supplication, which, offered on the part of the Lover by the hand of Genius her priest, Venus accepted.]

2224 ff. In his narcissism Amans imagines that all succeed in love except himself, a position often echoed by lovers in Chaucer (e.g., Aurelius' complaint to Apollo in The Franklin's Tale). As in PF, the problem seems to the lover to be one of Nature's doing, not his own. In constructing such debates both Chaucer and Gower draw upon sentiments expressed in Alanus de Insulis' De planctu naturae and Jean de Meun's RR, where Nature tires of hearing the lover's complaints and threatens to discipline his unruliness. See also line 2327, where Venus identifies his complaint not simply against her and Cupid, but against Nature also.

2230 bot I. A common trope. To the heartsore man, all creatures seem to have their mates but him. Compare the popular fourteenth-century song, “Fowles in the Frith,” where the birds and the fishes have their happy places but “I mon waxe wod” (Luria and Hoffman, Middle English Lyrics, #6, p. 7).

2234-35 and thus betwen the tweie / I stonde, and not if I schal live or deie. Gower echoes PF, where the dreamer knows not whether he floats or sinks (line 7) but like an iron between two magnets of equal power (lines 148-53) is trapped in a kind of error (line 156) he seems incapable of dealing with.

2238 ff. In this stanza Amans sees himself caught in a tale, a fictional circumstance like that of Pan in love. His ficticious comparison of himself with a wrestler, caught in a throw, again echoes PF, where Affrican compares the dreamer seeking to understand love to an observer at a wrestling match, who has opinions on the contest even though he "may nat stonde a pul" (line 164).

2264 Danger. See note to line 2039.

2275 Satorne. In some traditions the reign of Saturn is affiliated with peace and the golden age. But seldom is he benevolent to lovers, even though Venus was generated from his desire-inflamed testicles, after he was emasculated by Jupiter. The lovers in Chaucer's The Knight's Tale find him to be cold, dry, devious, and malicious; he takes delight in the ruination of hopes and fantasies — "My lookyng is the fader of pestilence" (see CT I[A]2454-69).

2301 I. N.b. the shift in first person from Amans the suppliant to the narrator as he returns to a more objective outside view of himself, Cupid, Venus, and “this prest which hihte Genius” (line 2306). Though technically he is still “Amans” (see the Latin speech marker to line 2301), he will forthwith identify himself as “John Gower” (line 2321). See note to line 2320.

2303 ff. Latin marginalia: Hic loquitur qualiter Venus, accepta Amantis Sup-plicacione, indilate ad singula respondit. [Here he tells how Venus, accepting the Lover's supplication, unhesitantly answers point by point.]

2320 what is mi name. Venus’ question, though “as it were halvinge a game” (line 2319), raises the fundamental identity concern of the protagonist: who exactly is he, caught up amidst his fantasies. His reply, “John Gower” (line 2321), functions as an epiphany that propels the poem’s conclusion, with its detailed steps toward anagnorisis.

2330 Venus observes that Nature's domain is sublunary, but within that realm (i.e., all places under the first sphere) she is powerful. Compare Chaucer's description of her in PF where she rules as "the vicaire of the almyghty Lord" and stimulates creaturely desire as she would "prike yow with plesaunce" (PF, lines 379-89).

2339 Agein Nature. See White on the naturalness of the elderly Amans, rather than the unnaturalness, as most have argued. "Gower does not seem to see the universe as a place considerately arranged so that the man of goodwill shall move reasonably smoothly towards salvation; rather he sees it as a battleground on which man in his weakness must face adversaries immensely superior to him and by no means wholeheartedly committed to his spiritual good" ("Naturalness of Amans' Love," 321).

2378 ff. Latin marginalia: Hic in exemplum contra quoscunque viros inveteratos amoris concupiscenciam affectantes loquitur Venus, huiusque Amantis Confessi supplicacionem quasi deridens, ipsum pro eo quod senex et debilis est, multis exhortacionibus insufficientem redarguit. [Here Venus tells an instructive example against whichever aged ones affect the lust of love, and, as if ridiculing the supplication of the Lover to Genius, she chastizes him as inadequate with many exhortations, because he is old and weak.] Other MSS offer a different Latin gloss, which translates: Here he narrates how Venus, indignantly examining the infirmity of the languishing lover, exhorted him as inadequate with very many examples, as for a cure, lest he should presume to try anything else in her court.

2379 Rageman. A dice game, the play of which apparently involved women and verses. See Macaulay's note (3:544-45).

2398 ff. I am Venus. On Venus' conflation of the vocabulary of rural labor, business, and sexuality to deal with her assessment of Amans' impotence as a lover of the world, see Sadlek, “John Gower’s Confessio Amantis,” especially pp. 157–58.

2412 'Min herte wolde and I ne may.' Proverbial. Not in Whiting or Tilley.

2428–32 “When the unmasking of his senile impotence provides an unexpected moment of closure, Amans’ sense of himself as a lover is belied. The logic of evaluating his life according to external goods breaks down under its own weight: such an external way of thinking is a ‘thing where thou miht non ende winne’ (8.2430), making Amans out to be, in Aristotle’s phrase, a chameleon and weakly supported” (Robins, “Romance,” p. 173). The allusion is to Nicomachean Ethics 1.100b6–7.

2435 The thing is torned into was. Fowler, History of English Literature sees in this line the culmination of "a moving, terrible vision, of life threatened by irresistable and irrational impulses," where "individual tales, . . . triumphs of refacimente, the art of stylish re-presentation, are brought to an end" (p. 12). See also Peck, Kingship and Common Profit, p. 178, and Zeeman, “Framing Narrative,” p. 230.

2439 Remembre wel hou thou art old. Zeeman (“Framing Narrative,” pp. 229-33) relates the presentation of "old age as antidote to erotic love" to the pseudo-Ovidian De Vetula, which circulated widely in England in the late thirteenth and fourteenth centuries. See also Burrow, “Portrayal of Amans,” especially pp. 17–24; and Echard, “With Carmen’s Help,” p. 34: "It is not only 'Gower' who is unfit for love, nor is it only Genius who has failed to deal with Amans' dilemma — all of Genius' auctores have been part of the effort. None of these old men is, in the end, up to the task of dealing with human nature." The emphasis on the transformation of the lover in old age is strong in all recensions of the poem. Compare 8.*3070 and 8.2827-41. See Illustration 1, which picks up on the idea.

2442 ff. Latin marginalia: Qualiter super derisoria Veneris exhortacione con-tristatus Amans, quasi mortuus in terram corruit, vbi, vt sibi videbatur, Cupidinem cum innumera multitudine nuper Amantum variis turmis assistencium conspiciebat. [How, saddened over the derisory exhortation of Venus, the Lover fell down to the earth as if dead, where, as it seemed to him, he perceived Cupid with an innumerable multitude of recent lovers with assorted crowds of attendants.]

2450 And as I lay. Macaulay (3:545-46) compares the situation to the Prol. to LGW, but suggests that it was not Gower's practice to borrow directly from "contemporary poets of his own country" (3:546).

2470 Richard II's new queen was, of course, Anne of Bohemia; thus Bohemian fashions were the current rage.

2500 ff. believed. Macaulay translates which was believed / With bele Ysolde as "who was accepted as a lover by Belle Isolde" (2:546), suggesting the root of believed here to be lief (love) rather than leve (belief). In this section on the company of lovers, the lovers and their companions, as Gower presents them, are all defined by their commitments to love; thus, in the instance of traitors in love like Jason, Hercules, or even the "untrewe" Theseus who "ches" Phedra, all are defined by their last commitment, which becomes their final determination. The effect is not so much to suggest the triumph of love as its limitation. Venus confines with labels, a rather different process of enablement from Amans' recovery of his name "John Gower" and his subsequent release from Venus' constraints.

2501 ff. Latin marginalia: De nominibus illorum nuper Amantum, qui tunc Amanti spasmato, aliqui iuuenes, aliqui senes, apparuerunt. Senes autem precipue tam erga deum quam deam amoris pro sanitate Amantis recuperanda multiplicatis precibus misericorditer instabant. [Concerning the names of those lovers from not long ago, who then appeared, some young, some old, to the convulsed Lover. But the old ones, specifically, pityingly urged with many prayers both the God and the Goddess of love to restore the Lover's health.]

2526-27 Ector . . . Pantaselee. Hector is usually presented in Latin tradition as a model husband. But here he is committed to Venus' domain with Pantaselle presented as his beloved. Compare Cinkante Balades 43.2:9: "Unques Ector, q'ama Pantasilée."

2531-35 And Troilus . . . his parconner. On Gower's representation of Troilus and Criseyde, derived from Chaucer, see Meiszkowski, The Reputation of Criseyde, pp. 100-03.

2573 ff. Cleopatras. Compare Chaucer's presentation in LGW.

2582 Wo worthe alle slowe. The line is ambiguous: “Woe to the slain”; or “Woe to those who arrive late” (i.e., all slow). Thisbe has just impaled herself, but she also recognizes that she was late for the appointment.

2617-18 alle goode / With mariage. See Olsson, “Love, Intimacy, and Gower,” pp. 82-86, on the "Foure Wyves" and their domestic roles and virtues. Olsson stresses their freedom of choosing and its liberating effects within natural and social constraints.

2705 Merry tales of Aristotle and Socrates overwhelmed by love's "syllogism" were popular in scholastic satire of the later Middle Ages. See the Lay of Socrates, where a girl rides him around the college yard as a four-legged horse. That Aristotle is trapped in a “silogime” (line 2708) simply means that once the two premises (he and she) are in place, the conclusion is inevitable.

2712 concluded. "Determined," with an ironic pun on formal logic.

2718 Sortes. Macaulay notes: "It is impossible that this can be for 'Socrates,' with whose name Gower was quite well acquainted. Perhaps it stands for the well-known 'Sortes Sanctorum' (Virgilianae, &c.), personified here as a magician, and even figuring, in company with Virgil and the rest, as an elderly lover" (2:547). But Macaulay may be wrong. In Piers Plowman B.12.268 Socrates seems to be the one called by that name. The name appears for Socrates in Amoryus and Cleopes. See also Bacon, Communium naturalium, ed. Steele, p. 87, where Bacon, discussing Aristotle's Metaphysics VII on substantial gradation, refers to Socrates as "Sortis."

2749 ff. Latin marginalia: Hic tractat qualiter Cupido Amantis senectute confracti viscera perscrutans, ignita sue concupiscencie tela ab eo penitus extraxit, quem Venus postea absque calore percipiens, vacuum reliquit: et sic tandem prouisa Senectus, racionem inuocans, hominem interiorem per prius amore infatuatum mentis sanitati plenius restaurauit. [Here he describes how Cupid, searching through the bowels of the Lover, shattered by old age, extracted completely from him the burning darts of his lust; Venus, later perceiving him to be without heat, left him empty. And thus Old Age, finally glimpsed, invoked reason in him, and very fully restored to sanity of mind the inner man who had been previously infatuated by love.]

2810 byme. A common single syllable morpheme for by me.

2819 reins. The kidneys are the physiological seat of the passions. See Bartholomaeus, De renibus 5.43, which note that from the renes “springiþ þe humour semynal. So seiþ Varro. For veynez and marouõ sweten out a þynne humour into þe kideneiren [kidneys], and þat liquour is ofte resolued by hete of Venus, and renneth and comeþ and schediþ itself anon to the place of gendringe” (De proprietatibus rerum, 1.254).

2821-31 A wonder mirour . . . Wherinne anon myn hertes yhe / I caste . . .. See Schutz's excellent discussion of Gower's application of his mirroring technique to the conclusion of the poem as the Lover (now "John Gower") discovers within himself "a mirror of self-awareness" where Acteon found none and Narcissus only a distortion (“Absent and Present Images,” p. 121).

2837 Latin marginalia: Quod status hominis Mensibus anni equiperatur. [That the estate of man is equivalent to the months of the year.]

2857 erst was hete is thanne chele. Proverbial. See Whiting H552.

2880 So goth the fortune of my whiel. Venus herself becomes fortune-like, yet at the same time a spokesperson of "kinde," as she clarifies her relationship with Amans.

2897 Forget it thou, and so wol I. The tone here is reminiscent of the all-things-shall-pass mentality of Ecclesiastes. But, more than this, remembering and forgetting are key components of Boethian psychology, where we must remember what should not have been forgotten, but also to forget what should not have preoccupied us. That Genius links his acts of remembering and letting go with that of Amans heightens the interrelationship of the two at this last point in their bifurcation prior to Genius’ disappearance, along with Amans, as they are, in their reintegration in the single psyche of John Gower, to be forgotten.

2904 A peire of bedes blak as sable. A set of beads (not just two); a rosary (MED paire 2b). With the departure of Genius, and then Venus herself as she disappears “al sodeinly, / Enclosid in a sterred sky” (lines 2941–42), “John Gower” is left in repose with his prayer beads and his thoughts.

2907 Por reposer. See Olsson’s discussion of “home, intimacy, and repose” (“Love, Intimacy, and Gower,” pp. 86 ff.), and of Gower’s unusual “retraction” (p. 90) as he explores the uncertainty of ever finding “perfect repose in the ‘house of this world’” (p. 91).

2908 John Gower. Chandler (“Memory and Unity”) sees this line as the culmination to the remembering/unity motif. See also Peck, Kingship and Common Profit, pp. 179–82; and Strohm, “Note on Gower’s Personas.” Strohm uses Donaldson’s notion of the three persons of Chaucer’s pilgrim to explain Gower’s staging of his threefold persona: “The substitution of John Gower for ‘Sone’ and Amans . . . marks a station on the way to lucidity and reunion of Amans with the broader perspective of the Poet” (p. 297). But Simpson puts the matter most shrewdly: “In a wonderful irony, which is itself Ovidian, the person who will finally be won over in the Confessio is not the lady, but Amans himself” (Sciences and the Self, p. 217).

2909 ate laste cast. MED cast n.1b: “at (one’s) last throw, with (one’s) back to the wall,” citing this line.

2926–27 thi bokes . . . / Whiche. Macaulay (3:547) sees a reference here to Gower’s earlier moral treatises (MO and VC), in which case the effect is akin to Chaucer’s Retraction as “Gower” is told to put aside his frivolous love complaint to adhere to his more serious literary efforts. (Chaucer had retracted his dream visions, TC, love poems, and those Canterbury Tales “that sownen into synne” (X[I]1085), but thanked God for his translation of Boece, saints’ lives, homilies, and devotional works.) But thi bokes might also allude to Gower’s library in general — these old books that still dwell among us and from which we are taught (see Prol.1–3), in which case the sense of 8.2927 would be “[Of] which you have written for many years.” See Mustanoja, Middle English Syntax, p. 197n2, where whiche hearkens back to “an old inflected genitive” comparable to “the non-periphrastic dative which (instead of to which, ‘to whom’).” If this is the sense (it is the certainly the one I prefer), then we might see a different parallel with Chaucer than the Retraction; namely, the conclusion to the F Prologue of LGW, where Alceste and Cupid send Geoffrey back to his books with instructions to study them and write of virtuous wives. Here Venus, with Genius at her side, sends “Gower” back to his books where “vertu moral” dwells. Compare this attitude toward the pedagogical value of old books in Gower with the proposition on Chaucer’s PF where old books are compared to “the olde feldes” from which “cometh al this newe corn” (lines 22–25). My point is not to suggest that one poet borrows from the other, but rather to demonstrate diverse uses of rhetorical formulas, particularly for conclusion, that an educated late fourteenth-century cohort of readers delight in and play with in like ways. See also the notes to 8.3106–37, 8.3138 ff., 8.3165–67, and the Explicit.

2938 From this point on, Fairfax 3 is copied in a new hand. The new scribe uses slightly different orthography. Particularly noticeable is y for the pronoun I, and i or y for e in inflections

2940 ff. Adieu, for y mot fro thee wende. In the first recension of CA, based here on MS Bodley 902, lines *2941–*57 dedicate the poem to Gower’s friend Geoffrey Chaucer, then continue to the end, with acknowledgment once again of the commission by King Richard and prayers on behalf of Richard. Although the second ending, with its emphasis on good kingship and the sending forth of Gower’s English poem for the instruction of human kind accompanied by prayers for England’s sake, is essentially different from the first recension, sev­eral lines of the earlier conclusion remain essentially intact. Compare *2962 / 2942, *2969–70 / 2969–70 (now inverted), *2971–85 / 2971–85, *3061–63 / 3109–11, *3065–66 / 3115–16, *3067–68 / 3121–22, *3087–3106 / 3151–64, *3111–14 / 3169–72.


. . . "And gret wel Chaucer whan ye mete,
As mi disciple and mi poete:
For in the floures of his youthe
In sondri wise, as he wel couthe,
Of ditees and of songes glade,
The whiche he for mi sake made,
The lond fulfild is overal:
Wherof to him in special
Above alle othre I am most holde.
For thi now in hise daies olde
Thow schalt him telle this message,
That he upon his latere age,
To sette an ende of alle his werk,
As he which is myn owne clerk,
Do make his testament of love,
As thou hast do thi schrifte above,
So that mi court it mai recorde."
    "Madame, I can me wel acord,"
Quod I, "to telle as ye me bidde."
And with that word it so betidde,
Out of my sihte al sodeynly,
Enclosed in a sterred sky,
Up to the hevene Venus straghte,
And I my rihte weie cawhte,
Hoom fro the wode and forth I wente,
Wher as with al myn hoole entente,
Thus with mi bedes upon honde,
For hem that trewe love foonde
I thenke bidde whil I lyve
Upon the poynt which I am schryve.
Ad laudem Cristi, quem tu, virgo, peperisti,
Sit laus Ricardi, quem sceptra colunt leopardi.
Ad sua precepta compleui carmina cepta,
Que Bruti nata legat Anglia perpetuata
[For the praise of Christ which you, O Virgin, gave birth to, let there be praise
of Richard, whom the leopard's scepters honor.1 I have completed the songs
that were undertaken at his orders; let England, born of Brutus, read
them, thus made perpetual.2]
He which withinne dayes sevene
This large world forth with the hevene
Of His eternal providence
Hath maad, and thilke intelligence
In mannes soule resonable
Enspired to himself semblable,
Wherof the man of his feture
Above alle erthly creature
After the soule is immortal,
To thilke Lord in special,
As He which is of alle thinges
The creatour, and of the kinges
Hath the fortunes upon hoonde,
His grace and mercy for to foonde
Upon mi bare knees I preye,
That he my worthi king conveye,
Richard by name the Secounde,
In whom hath evere yit be founde
Justice medled with pité,
Largesce forth with charité.
In his persone it mai be schewed
What is a king to be wel thewed,
Touching of pité namely:
For he yit nevere unpitously
Agein the liges of his loond,
For no defaute which he foond,
Thurgh crualté vengaunce soghte;
And thogh the worldes chaunce in broghte
Of infortune gret debat,
Yit was he not infortunat,
For he which the fortune ladde,
The hihe God, him overspradde
Of His Justice, and kepte him so,
That his astat stood evere mo
Sauf, as it oghte wel to bee;
Lich to the sonne in his degree,
Which with the clowdes up alofte
Is derked and bischadewed ofte,
But hou so that it trowble in th'eir,
The sonne is evere briht and feir,
Withinne himself and noght empeired:
Althogh the weder be despeired,
The heed planete is not to wite.
Mi worthi prince, of whom I write,
Thus stant he with himselve cleer,
And dooth what lith in his poweer
Not oonly heer at hoom to seeke
Love and acorde, but outward eeke,
As he that save his poeple wolde.
So been we alle wel byholde
To do service and obeyssaunce
To him, which of his heyh suffraunce
Hath many a grete debat appesed,
To make his lige men been esed;
Wherfore that his croniqe schal
For evere be memorial
To the loenge of that he dooth.
For this wot every man in sooth,
What king that so desireth pees,
He takth the weie which Crist chees:
And who that Cristes weies sueth,
It proveth wel that he eschueth
The vices and is vertuous,
Wherof he mot be gracious
Toward his God and acceptable.
And so to maake his regne stable,
With al the wil that I mai give
I preie and schal whil that I live,
As I which in subjeccioun
Stonde under the proteccioun,
And mai miselven not bewelde,
What for seknesse and what for elde,
Which I receyve of Goddes grace.
But thoght me lacke to purchace
Mi kinges thonk as by decerte,
Yit the simplesce of mi poverte
Unto the love of my ligance
Desireth for to do plesance:
And for this cause in myn entente
This povere book heer I presente
Unto his hihe worthinesse,
Write of my simple bisinesse,
So as seeknesse it suffre wolde.
And in such wise as I ferst tolde,
Whan I this book began to maake,
In som partie it mai by taake
As for to lawhe and for to pleye;
And for to looke in other weye,
It mai be wisdom to the wise,
So that somdel for good aprise
And eek somdel for lust and game
I have it mad, as thilke same
Which axe for to been excused,
That I no rethoriqe have used
Upon the forme of eloquence,
For that is not of mi science;
But I have do my trewe peyne
With rude wordes and with pleyne
To speke of thing which I have toold.
But now that I am feble and oold,
And to the worschipe of mi king
In love above alle other thing
That I this book have mad and write,
Mi muse dooth me for to wite
That it is to me for the beste
Fro this day forth to taake reste,
That I no moore of love maake.
But he which hath of love his maake
It sit him wel to singe and daunce,
And do to love his entendance
In songes bothe and in seyinges
After the lust of his pleyinges,
For he hath that he wolde have:
But where a man schal love crave
And faile, it stant al ootherwise.
In his proverbe seith the wise,
Whan game is beste, is best to leve:
And thus forthi my fynal leve,
Withoute makyng eny moore,
I take now for evere moore
Of love and of his dedly heele,
Which no phisicien can heele.
For his nature is so divers,
That it hath evere som travers
Or of to moche or of to lite,
That fully mai no man delyte,
But if him lacke or that or this.
But thilke love which that is
Withinne a mannes herte affermed,
And stant of charité confermed,
That love is of no repentaile;
For it ne berth no contretaile,
Which mai the conscience charge,
But it is rather of descharge,
And meedful heer and overal.
Forthi this love in special
Is good for every man to hoolde,
And who that resoun wol byholde,
Al oother lust is good to daunte:
Which thing the hihe God us graunte
Forth with the remenant of grace
So that of hevene in thilke place
Wher resteth love and alle pees,
Our joye mai been endelees.
greet; meet [him]
knows how
loyal (beholden)
(see note)
happened; (t-note)
wood; (see note)
intend to pray
(see note)   

of good disposition
principal; not to blame
great conflict settled
wield control over myself
To the extent that illness would allow
causes me to know
(see note)
has no remorse
reckoning of debt
freedom of debt

*2955 his testament of love. Middleton suggests an allusion honoring Thomas Usk's Testament of Love through a "fictively-displaced injunction to 'Chaucer'" “Thomas Usk’s ‘Perdurable Letters,’” p. 101; see also p. 88n35). Usk was part of a coterie of writers who had celebrated the joy of literature in his addresses to Chaucer — "a jeu d'esprit, sheer self-delighting self-display: 'Thou hast delighted me in making'" (p. 100). Upon his brutal execution by the Lords Appellant, Middleton suggests that Usk's literary achievements could not, for fear of reprisal, be acknowledged directly — thus the compliment through their mutual friend Chaucer. If Middleton is right, the dropping of these lines from the Lancastrian version of Confessio in 1392, the version of the Fairfax 3 manuscript, may reflect more a political expedience regarding Usk than some breech of friendship between Gower and Chaucer, as some have argued. Henry of Lancaster was one of the Appellants.

*2965 Hoom fro the wode. The return home from the wood is a typical romance/dream vision conclusion as the narrator reenters his former estate, perhaps somewhat enlightened by all that has occurred. His prayers and "hole entente" (lines *2966-67) are signs of hope.

*Notes to Latin verses iv (before line *2971). Line 2: The arms of England are three lions passants guardants, which in heraldry are also known as leopards. Normally, the plural of “scepters” would be a poetic form for “sovereignty”; but here too there is a specific heraldic referent. The scepters of countries over which a king claimed entitlement (England, Ireland, and France, for a fourteenth-century English king) were sometimes represented as part of the royal arms; the Wilton Diptych, a portable, folding altar whose subject is Richard II amidst the Virgin, Christ, saints, and angels, and which was probably commissioned for the king, shows on its exterior right wing a single crowned lion (“leopard”) astride the royal banner and arms of England and France. Gower’s heraldic praise of Richard here is matched by his condemnation of Richard elsewhere later. In Gower’s Latin work, the Tripartite Chronicle, finished after Richard had been deposed by Henry Bolingbroke, Gower punningly states that Richard was “a hare and not a leopard” (lepus est et non leopardus — III.160).
Line 4: What has been “made perpetual” (perpetuata) may, grammatically, be either the songs (by their being sung), or England (by its being sung about). The ambiguity has been retained in the translation. 

2973 Latin marginalia: Hic in anno quartodecimo Regis Ricardi orat pro statu regni, quod a diu diuisum nimia aduersitate periclitabatur. [Here in the fourteenth year of King Richard he prays for the estate of the kingdom, which is in danger because of long-held division from excessive adversity.] The date here would be 1390. Some MSS present the marginal gloss in the Prologue, at line 21.

*2973ff. Latin marginalia: A Latin gloss appears here in the margin: Hic in fine libri honorificos que virtuosos illustrissimi Principis domini sui Regis Anglie Ricardi secundi mores, sicut dignum est, laude commendabili describens, pro eiusdem status salubri conseruacione cunctipotentem deuocius exorat. [Here at the end of the book he very devoutly entreats the Almighty in prayer, de­scribing with commendable praise, as is appropriate the honorific and vir­tuous qualities of the most illustrious ruler his lord king of England, Rich­ard the Second, on behalf of the safe preservation of his estate.] The praise seems carefully aimed at the estate rather than the person of the king.

3080–3105 For if a kyng wol justifie . . . and be memorial. This passage, so different from the matter of the first recension’s conclusion, sets Gower’s political position centrally within the ethos of moral responsibility of people in powerful positions. Compare 8.2109–20. On Gower’s later thoughts on the interconnectedness of personal piety and political action, see Peck, “Politics and Psychology of Governance in Gower,” pp. 218–38. On Gower’s interest in kingship rather than a specific king as part of an “educative dialogue with a courtly audience,” see Staley, Languages of Power, pp. 25–40.

*3087 Whan game is beste, is best to leve. A "quit-while-ahead" proverb akin to "when the game is best yt ys time to rest." See Whiting G26.

3106–37 And now to speke as in final. Gower announces his conclusion several times, somewhat like a classical music composition with suspended cadences and other concluding trickery. In this leave-taking he makes use of humility tropes of the sort that Chaucer mocks in the Prologue to the Franklin’s Tale. Here, while writing “in Englesch . . . betwene ernest and game” (lines 3108–09), Gower hopes that “lered men” will not scorn him “for lak of curiosité” or “eloquence” (3114–15) or skills in “rethoriqe” (3117) that “Tullius” (3119) would require him “to peinte” (3118). His words are “rude” and “pleyn” (3122), partly because he is old, “feble and impotent” (3127), but in the “symplesse of my poverte” he “Desireth for to do plesance / To hem under whos governance / I hope siker to abide” (3134–37). Compare Chaucer, CT V(F)715–27. It is not possible to know which of the two writers wrote first; probably the two passages were written at about the same time. Whether Chaucer is mocking Gower as well as the Franklin, or whether Gower looks on the Franklin as an admirable gentleman, or whether the two writers are simply drawing upon the same conventions but in different ways is anyone’s guess.

3108 ff. Latin marginalia: Hic in fine recapitulat super hoc quod in principio libri primi promisit se in amoris causa specialius tractaturum. Concludit enim quod omnis amoris delectacio extra caritatem nichil est. Qui autem manet in caritate, in deo manet. [Here at the end he recapitulates what in the beginning of the first book he promised he would particularly treat in the cause of love. For he concludes that all pleasure of love beyond charity is nothing. "Who remains in love, he remains in God."] The reference is to 1 John 4:16.

3114 curiosité. See Echard, “With Carmen’s Help,” pp. 27-29, on the interconnectedness of curiosity in the English and Latin verses.

3138 ff. now uppon my laste tide. Gower announces his conclusion once again (see notes to 8.2926–27, 3106–37, and 8.3165–67), but this one is, in truth, the last (except for the Explicit). The effect is like that of a musical composition with variations on a conclusion as one cadence follows another for a cumulative ornamental effect. Each utilizes rhetorical conventions for conclusion. In this instance see note to 8.3165–67.

3140-61 See White on Gower's use of juxtaposition to create uncertainty in the poem. The shift here from earthly love to Christian charity underscores the sense of failure in the poem as Amans is obliterated in a "rueful pessimism about the possibilities of living a life that fulfills our desire to enjoy the world as well as our obligation to live with our eyes focused on heaven" ("Division and Failure," p. 615).

3165–67 Such love . . . Such love . . . Such love . . . Here compare the use of anaphora for a conclusive effect with the Epilogue to Chaucer’s TC 5.1828–32: “Swich fin hath . . . Swich fin hath . . . Swich fin hath . . . Swich fin hath . . . Swich fin hath.” Explicit. Line 6: Vade liber purus. Gower’s farewell to his book ties in with a long-established classical tradition. See Tatlock, “Epilog of Chaucer’s Troilus,” which cites examples from Ovid, Tristia 1.1.1; Martial, Epigrams 1.3.70, 3.4.5; Statius, Silvae 4.4; and the Greek Anthology 12.208; as well as vernacular examples in Provençal and Old French lyrics, Dante, Petrarch, and, especially, Boccaccio, whose Teseida 12.84, Filostrato 9.1, Fiammetta 9, and the endings of Corbaccio, Filocolo, and De Casibus Virorum Illustrum all served as sources for Chaucer and other English writers. Tatlock makes no mention of Gower’s Explicit. Neither does Schoeck in his “‘Go Little Book,’” or Andrews in his “Go Little Book,” who, after discussion of TC 5.1786, proceeds to note examples from Hoccleve, Caxton, James I (in Kingis Quair), Hawes, and other later writers. But it is important to note that Gower’s commissioning of his book is not to kiss the steps of “Virgile, Ovide, Omer, Lucan, and Stace,” as in TC 5.1792 but rather to make its way to Henry of Lancaster, count of Derby, whose political influence, Gower opines, might help to establish a reign of peace and repose.




Abbreviations: A: Bodleian Library MS Bodley 902 (SC 27573), fols. 2r–183r; B: Bodleian Library MS Bodley 294 (SC 2449), fols. 1r–197r; C: Corpus Christi College, Oxford MS 67, fols. 1r–209r; F: Bodleian Library MS Fairfax 3 (SC 3883; copy text for this edition), fols. 2r–186r; J: St. John’s College, Cambridge MS B.12 (34), fols. 1r–214r; Mac: G. C. Macaulay; S: Stafford, now Ellesmere 26, fols. 1r–169v; T: Trinity College, Cambridge MS R.3.2 (581), fols. 1r–147v.

1–336 Omitted in S (lost leaves).

3 ff. Latin marginalia: line 1: Postquam ad. So Mac. F: Postquam ad ad (second ad repeated after line break).

201 ff. Latin marginalia: line 7: pudicicia. So Mac. F: pudicia (loss of letters by eye-skip).

237 grete. So F, B, J. A, C, Mac: gret.

416 avised of. F: auised of of.

466 ff. Latin marginalia: mare. So Mac. F omits at line break.

535 He. So S, B, J, Mac. F: His.

975 spousailes. So S, B, Mac. F: spousales. J: sposailes.

1024 lenger. So S, B, J, Mac. F: lengerr.

1029 schipe. So F, S, J. B, Mac: schip.

1039 thei. So F, S. B, Mac: they.

1047 here. So S, A, C, Mac. F, J: hire. B: her.

1055 delivered. So S, J, B, Mac. F: deliiled.

1069 I. So S, B, J, Mac. F: it.

1088 take. So F, S, B, J. Mac: tak.

1110 sich. So B, J, Mac. F, S: such. sich is found nowhere else in F, but I have fol­lowed B, J, and Mac for the sake of rhyme.

1177 thei. So S, B, J, Mac. F: þe.

1212 Wher. So F, S, B, J. Mac: Where.

1252 Omitted in B.

1498 ff. Latin marginalia: line 3: confingentes. So Mac. F: configentes (macron omitted or no longer visible).

1575 Thei. So F, S, J. B, Mac: They.

1650 were. So F, S, B, J. Mac: weren.

1687 madd man. So S, Mac. F: madd mad man. B: mad man. J: mad mon.

1890 thei. So F, S, J. B, Mac: they.

1999 as it is write. So F. S, B, J, Mac: his lif was write.

2106 so befalle. So B, J, Mac. F: so be befalle. Eyeskip from previous line.

2367–68 Omitted in S.

2369–70 Lines altered in S: Noght al as þou desire woldest / Bot so as þou be resoun scholdest.

2371–76 Omitted in S.

2462 sih. So S, Mac. F, J: syh. The line is omitted in B.

2481 soon. So F. Mac silently emends to soun from S, B, J, which improves the sense but not the rhyme.

2938–3146 A new hand picks up the copying of the poem in F.

2938–66 Written over an erasure in F.

2946 here. B, Mac: hire.

*2960 word. So J, Mac. A: world, as in other first recension MSS.

2970 live. So S, B, Mac. F: lieve.

2989 live. So S, B, Mac. F: lieve. I have followed Mac’s emendation, though lieve is certainly possible, especially if the religious rather than the social implication is being emphasized. See also note to line 2970.

2994 worldes. So B, Mac. F: wordles. S: worldis.

3037 marchandie. So B, Mac. F: machandie. S: merchandie.

3094 wite it. So S, B, Mac. F: wite ?t.

3108 ff. Latin marginalia: line 1: libri primi. So Mac. F omits primi.

3147–end Another new hand picks up the copying of the poem in F.




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Confessio Amantis: Book 8

by: John Gower (Author) , Russell A. Peck (Editor) , Andrew Galloway (Translator)


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Incipit Liber Octavus
Que fauet ad vicium vetus hec modo regula confert,
   Nec nouus econtra qui docet ordo placet.
Cecus amor dudum nondum sua lumina cepit,
   Quo Venus impositum deuia fallit iter.
[On Marriage and Incest]
   "The myhti God, which unbegunne
Stant of Himself and hath begunne
Alle othre thinges at His wille,
The hevene Him liste to fulfille
Of alle joie, where as He
Sit inthronized in His see,
And hath Hise angles Him to serve,
Suche as Him liketh to preserve,
So that thei mowe noght forsueie:
Bot Lucifer He putte aweie,
With al the route apostazied
Of hem that ben to him allied,
Whiche out of hevene into the helle
From angles into fendes felle;
Wher that ther is no joie of lyht,
Bot more derk than eny nyht
The peine schal ben endeles;
And yit of fyres natheles
Ther is plenté, bot thei ben blake,
Wherof no syhte mai be take.
   Thus whan the thinges ben befalle,
That Luciferes court was falle
Wher dedly Pride hem hath conveied,
Anon forthwith it was pourveied
Thurgh Him which alle thinges may;
He made Adam the sexte day
In Paradis, and to his make
Him liketh Eve also to make,
And bad hem cresce and multiplie.
For of the mannes progenie,
Which of the womman schal be bore,
The nombre of angles which was lore,
Whan thei out fro the blisse felle,
He thoghte to restore, and felle
In hevene thilke holy place
Which stod tho voide upon His grace.
Bot as it is wel wiste and knowe,
Adam and Eve bot a throwe,
So as it scholde of hem betyde,
In Paradis at thilke tyde
Ne duelten, and the cause why,
Write in the bok of Genesi,
As who seith, alle men have herd,
Hou Raphael the fyri swerd
In honde tok and drof hem oute,
To gete here lyves fode aboute
Upon this wofull erthe hiere.
Metodre seith to this matiere,
As he be revelacion
It hadde upon avision,
Hou that Adam and Eve also
Virgines comen bothe tuo
Into the world and were aschamed,
Til that nature hem hath reclamed
To love, and tauht hem thilke lore,
That ferst thei keste, and overmore
Thei don that is to kinde due,
Wherof thei hadden fair issue.
A sone was the ferste of alle,
And Chain be name thei him calle;
Abel was after the secounde,
And in the geste as it is founde,
Nature so the cause ladde,
Tuo douhtres ek Dame Eve hadde,
The ferste cleped Calmana
Was, and that other Delbora.
Thus was mankinde to beginne;
Forthi that time it was no sinne
The soster for to take hire brother,
Whan that ther was of chois non other:
To Chain was Calmana betake,
And Delboram hath Abel take,
In whom was gete natheles
Of worldes folk the ferste encres.
Men sein that nede hath no lawe,
And so it was be thilke dawe
And laste into the Secounde Age,
Til that the grete water rage,
Of Noe, which was seid the flod,
The world, which thanne in senne stod,
Hath dreint, outake lyves eyhte.
Tho was mankinde of litel weyhte;
Sem, Cham, Japhet, of these thre,
That ben the sones of Noe,
The world of mannes nacion
Into multiplicacion
Was tho restored newe agein
So ferforth, as the bokes sein,
That of hem thre and here issue
Ther was so large a retenue,
Of naciouns seventy and tuo,
In sondri place ech on of tho
The wyde world have enhabited.
Bot as nature hem hath excited,
Thei token thanne litel hiede,
The brother of the sosterhiede
To wedde wyves, til it cam
Into the time of Habraham.
Whan the thridde Age was begunne,
The nede tho was overrunne,
For ther was poeple ynouh in londe.
Thanne ate ferste it cam to honde,
That sosterhode of mariage
Was torned into cousinage,
So that after the rihte lyne
The cousin weddeth the cousine.
For Habraham, er that he deide,
This charge upon his servant leide,
To him and in this wise spak,
That he his sone Isaac
Do wedde for no worldes good,
Bot only to his oghne blod:
Wherof this servant, as he bad,
Whan he was ded, his sone hath lad
To Bathuel, wher he Rebecke
Hath wedded with the whyte necke;
For sche, he wiste wel and syh,
Was to the child cousine nyh.
   And thus as Habraham hath tawht,
Whan Isaac was God betawht,
His sone Jacob dede also,
And of Laban the dowhtres tuo,
Which was his em, he tok to wyve,
And gat upon hem in his lyve,
Of hire ferst which hihte Lie,
Sex sones of his progenie,
And of Rachel tuo sones eke:
The remenant was for to seke,
That is to sein of foure mo,
Wherof he gat on Bala tuo,
And of Zelpha he hadde ek tweie.
And these tuelve, as I thee seie,
Thurgh providence of God Himselve
Ben seid the Patriarkes tuelve;
Of whom, as afterward befell,
The tribes tuelve of Irahel
Engendred were, and ben the same
That of Hebreus tho hadden name,
Which of sibrede in alliance
For evere kepten thilke usance
Most comunly, til Crist was bore.
Bot afterward it was forbore
Amonges ous that ben baptized;
For of the lawe canonized
The Pope hath bede to the men,
That non schal wedden of his ken
Ne the seconde ne the thridde.
Bot thogh that holy cherche it bidde,
So to restreigne mariage,
Ther ben yit upon loves rage
Full manye of suche nou aday
That taken wher thei take may.
For love, which is unbesein
Of alle reson, as men sein,
Thurgh sotie and thurgh nyceté,
Of his voluptuosité
He spareth no condicion
Of ken ne yit religion,
Bot as a cock among the hennes,
Or as a stalon in the fennes,
Which goth amonges al the stod,
Riht so can he no more good,
Bot takth what thing comth next to honde.
   Mi sone, thou schalt understonde,
That such delit is for to blame.
Forthi if thou hast be the same
To love in eny such manere,
Tell forth therof and schrif thee hiere."
   "Mi fader, nay, God wot the sothe,
Mi feire is noght of such a bothe,
So wylde a man yit was I nevere,
That of mi ken or lief or levere
Me liste love in such a wise:
And ek I not for what emprise
I scholde assote upon a nonne,
For thogh I hadde hir love wonne,
It myhte into no pris amonte,
So therof sette I non acompte.
Ye mai wel axe of this and that,
Bot sothli for to telle plat,
In al this world ther is bot on
The which myn herte hath overgon;
I am toward alle othre fre."
   "Full wel, mi sone, nou I see
Thi word stant evere upon o place.
Bot yit therof thou hast a grace,
That thou thee myht so wel excuse
Of love suche as som men use,
So as I spak of now tofore.
For al such time of love is lore,
And lich unto the bitterswete;
For thogh it thenke a man ferst swete,
He schal wel fielen ate laste
That it is sour and may noght laste.
For as a morsell envenimed,
So hath such love his lust mistimed,
And grete ensamples manyon
A man mai finde therupon.
[Examples of Incest]
   At Rome ferst if we beginne,
Ther schal I finde hou of this sinne
An emperour was for to blame,
Gayus Caligula be name,
Which of his oghne sostres thre
Berefte the virginité:
And whanne he hadde hem so forlein,
As he the which was al vilein,
He dede hem out of londe exile.
Bot afterward withinne a while
God hath beraft him in his ire
His lif and ek his large empire:
And thus for likinge of a throwe
Forevere his lust was overthrowe.
   Of this sotie also I finde,
Amon his soster agein kinde,
Which hihte Thamar, he forlay;
Bot he that lust an other day
Aboghte, whan that Absolon
His oghne brother therupon,
Of that he hadde his soster schent,
Tok of that senne vengement
And slowh him with his oghne hond:
And thus th'unkinde unkinde fond.
   And for to se more of this thing,
The Bible makth a knowleching,
Wherof thou miht take evidence
Upon the sothe experience.
Whan Lothes wif was overgon
And schape into the salte ston,
As it is spoke into this day,
Be bothe hise dowhtres thanne he lay,
With childe and made hem bothe grete,
Til that nature hem wolde lete,
And so the cause aboute ladde
That ech of hem a sone hadde,
Moab the ferste, and the seconde
Amon, of whiche, as it is founde,
Cam afterward to gret encres
Tuo nacions: and natheles,
For that the stockes were ungoode,
The branches mihten noght be goode;
For of the false Moabites
Forth with the strengthe of Amonites,
Of that thei weren ferst misgete,
The poeple of God was ofte upsete
In Irahel and in Judee,
As in the Bible a man mai se.
   Lo thus, my sone, as I thee seie,
Thou miht thiselve be beseie
Of that thou hast of othre herd.
For evere yit it hath so ferd,
Of loves lust if so befalle
That it in other place falle
Than it is of the lawe set,
He which his love hath so beset
Mote afterward repente him sore.
And every man is othres lore;
Of that befell in time er this
The present time which now is
May ben enformed hou it stod,
And take that him thenketh good,
And leve that which is noght so.
Bot for to loke of time go,
Hou lust of love excedeth lawe,
It oghte for to be withdrawe;
For every man it scholde drede,
And nameliche in his sibrede,
Which torneth ofte to vengance:
Wherof a tale in remembrance,
Which is a long process to hiere,
I thenke for to tellen hiere."
[The Tale of Apollonius of Tyre]
Omnibus est communis amor, set et immoderatos
   Qui facit excessus, non reputatur amans.
Sors tamen vnde Venus attractat corda, videre
   Que racionis erunt, non racione sinit.
   Of a cronique in daies gon,
The which is cleped Pantheon,
In loves cause I rede thus,
Hou that the grete Antiochus,
Of whom that Antioche tok
His ferste name, as seith the bok,
Was coupled to a noble queene,
And hadde a dowhter hem betwene:
Bot such fortune cam to honde,
That deth, which no king mai withstonde,
Bot every lif it mote obeie,
This worthi queene tok aweie.
The king, which made mochel mone,
Tho stod, as who seith, al him one
Withoute wif, bot natheles
His doghter, which was piereles
Of beauté, duelte aboute him stille.
Bot whanne a man hath welthe at wille,
The fleissh is frele and falleth ofte,
And that this maide tendre and softe,
Which in hire fadres chambres duelte,
Withinne a time wiste and felte.
For likinge and concupiscence
Withoute insihte of conscience
The fader so with lustes blente,
That he caste al his hole entente
His oghne doghter for to spille.
This king hath leisir at his wille
With strengthe, and whanne he time sih,
This yonge maiden he forlih.
And sche was tendre and full of drede,
Sche couthe noght hir maidenhede
Defende, and thus sche hath forlore
The flour which sche hath longe bore.
It helpeth noght althogh sche wepe,
For thei that scholde hir bodi kepe
Of wommen were absent as thanne,
And thus this maiden goth to manne.
The wylde fader thus devoureth
His oghne fleissh, which non socoureth,
And that was cause of mochel care.
Bot after this unkinde fare
Out of the chambre goth the king,
And sche lay stille, and of this thing,
Withinne hirself such sorghe made,
Ther was no wiht that mihte hir glade,
For feere of thilke horrible vice.
With that cam inne the norrice
Which fro childhode hire hadde kept,
And axeth if sche hadde slept,
And why hire chiere was unglad.
Bot sche, which hath ben overlad
Of that sche myhte noght be wreke,
For schame couthe unethes speke;
And natheles mercy sche preide
With wepende yhe and thus sche seide:
"Helas, mi soster, waileway,
That evere I sih this ilke day!
Thing which mi bodi ferst begat
Into this world, onliche that
Mi worldes worschipe hath bereft."
With that sche swouneth now and eft,
And evere wissheth after deth,
So that wel nyh hire lacketh breth.
That other, which hire wordes herde,
In confortinge of hire ansuerde,
To lette hire fadres fol desir
Sche wiste no recoverir.
Whan thing is do, ther is no bote,
So suffren thei that suffre mote;
Ther was non other which it wiste.
Thus hath this king al that him liste
Of his likinge and his plesance,
And laste in such continuance,
And such delit he tok therinne,
Him thoghte that it was no sinne;
And sche dorste him nothing withseie.
   Bot fame, which goth every weie,
To sondry regnes al aboute
The grete beauté telleth oute
Of such a maide of hih parage:
So that for love of mariage
The worthi princes come and sende,
As thei the whiche al honour wende,
And knewe nothing hou it stod.
The fader, whanne he understod,
That thei his dowhter thus besoghte,
With al his wit he caste and thoghte
Hou that he myhte finde a lette;
And such a statut thanne he sette,
And in this wise his lawe he taxeth,
That what man that his doghter axeth,
Bot if he couthe his question
Assoile upon suggestion
Of certein thinges that befelle,
The whiche he wolde unto him telle,
He scholde in certein lese his hed.
And thus ther weren manye ded,
Here hevedes stondende on the gate,
Till ate laste longe and late,
For lacke of ansuere in the wise,
The remenant that weren wise
Eschuieden to make assay.
   Til it befell upon a day
Appolinus the Prince of Tyr,
Which hath to love a gret desir,
As he which in his hihe mod
Was likende of his hote blod,
A yong, a freissh, a lusti knyht,
As he lai musende on a nyht
Of the tidinges whiche he herde,
He thoghte assaie hou that it ferde.
He was with worthi compainie
Arraied, and with good navie
To schipe he goth, the wynd him dryveth,
And seileth, til that he arryveth.
Sauf in the port of Antioche
He londeth, and goth to aproche
The kinges court and his presence.
Of every naturel science,
Which eny clerk him couthe teche,
He couthe ynowh, and in his speche
Of wordes he was eloquent;
And whanne he sih the king present,
He preith he moste his dowhter have.
The king agein began to crave,
And tolde him the condicion,
Hou ferst unto his question
He mote ansuere and faile noght,
Or with his heved it schal be boght.
And he him axeth what it was.
   The king declareth him the cas
With sturne lok and sturdi chiere,
To him and seide in this manere:
"With felonie I am upbore,
I ete and have it noght forbore
Mi modres fleissh, whos housebonde
Mi fader for to seche I fonde,
Which is the sone ek of my wif.
Hierof I am inquisitif;
And who that can mi tale save,
Al quyt he schal my doghter have;
Of his ansuere and if he faile,
He schal be ded withoute faile.
Forthi my sone," quod the king,
"Be wel avised of this thing,
Which hath thi lif in jeupartie."
   Appolinus for his partie,
Whan he this question hath herd,
Unto the king he hath ansuerd
And hath rehersed on and on
The pointz, and seide therupon:
"The question which thou hast spoke,
If thou wolt that it be unloke,
It toucheth al the priveté
Betwen thin oghne child and thee,
And stant al hol upon you tuo."
   The king was wonder sory tho,
And thoghte, if that he seide it oute,
Than were he schamed al aboute.
With slihe wordes and with felle
He seith, "Mi sone, I schal thee telle,
Though that thou be of litel wit,
It is no gret merveile as yit,
Thin age mai it noght suffise:
Bot loke wel thou noght despise
Thin oghne lif, for of my grace
Of thretty daies fulle a space
I grante thee, to ben avised."
   And thus with leve and time assised
This yonge prince forth he wente,
And understod wel what it mente,
Withinne his herte as he was lered,
That for to maken him afered
The king his time hath so deslaied.
Wherof he dradde and was esmaied,
Of treson that he deie scholde,
For he the king his sothe tolde;
And sodeinly the nyhtes tyde,
That more wolde he noght abide,
Al prively his barge he hente
And hom agein to Tyr he wente;
And in his oghne wit he seide
For drede, if he the king bewreide,
He knew so wel the kinges herte,
That deth ne scholde he noght asterte,
The king him wolde so poursuie.
Bot he, that wolde his deth eschuie,
And knew al this tofor the hond,
Forsake he thoghte his oghne lond,
That there wolde he noght abyde;
For wel he knew that on som syde
This tirant of his felonie
Be som manere of tricherie
To grieve his bodi wol noght leve.
   Forthi withoute take leve,
Als priveliche as evere he myhte,
He goth him to the see be nyhte
In schipes that be whete laden:
Here takel redy tho thei maden
And hale up seil and forth thei fare.
Bot for to tellen of the care
That thei of Tyr begonne tho,
Whan that thei wiste he was ago,
It is a pité for to hiere.
They losten lust, they losten chiere,
Thei toke upon hem such penaunce,
Ther was no song, ther was no daunce,
Bot every merthe and melodie
To hem was thanne a maladie;
For unlust of that aventure
Ther was no man which tok tonsure;
In doelful clothes thei hem clothe,
The bathes and the stwes bothe
Thei schetten in be every weie;
There was no lif which leste pleie
Ne take of eny joie kepe,
Bot for here liege lord to wepe;
And every wyht seide as he couthe,
"Helas, the lusti flour of youthe,
Our prince, oure heved, our governour,
Thurgh whom we stoden in honour,
Withoute the comun assent
Thus sodeinliche is fro ous went!"
Such was the clamour of hem alle.
   Bot se we now what is befalle
Upon the ferste tale plein,
And torne we therto agein.
Antiochus the grete sire,
Which full of rancour and of ire
His herte berth, so as ye herde,
Of that this Prince of Tyr ansuerde,
He hadde a feloun bacheler,
Which was his privé consailer,
And Taliart be name he hihte:
The king a strong puison him dihte
Withinne a buiste and gold therto,
In alle haste and bad him go
Strawht unto Tyr, and for no cost
Ne spare he, til he hadde lost
The Prince which he wolde spille.
And whan the king hath seid his wille,
This Taliart in a galeie
With alle haste he tok his weie:
The wynd was good, he saileth blyve,
Til he tok lond upon the ryve
Of Tyr, and forthwithal anon
Into the burgh he gan to gon,
And tok his in and bod a throwe.
Bot for he wolde noght be knowe,
Desguised thanne he goth him oute;
He sih the wepinge al aboute,
And axeth what the cause was,
And thei him tolden al the cas,
How sodeinli the prince is go.
And whan he sih that it was so,
And that his labour was in vein,
Anon he torneth hom agein,
And to the king, whan he cam nyh,
He tolde of that he herde and syh,
Hou that the Prince of Tyr is fled,
So was he come agein unsped.
The king was sori for a while,
Bot whan he sih that with no wyle
He myhte achieve his crualté,
He stinte his wraththe and let him be.
   Bot over this now for to telle
Of aventures that befelle
Unto this prince of whom I tolde,
He hath his rihte cours forth holde
Be ston and nedle, til he cam
To Tharse, and there his lond he nam.
A burgeis riche of gold and fee
Was thilke time in that cité,
Which cleped was Strangulio,
His wif was Dionise also:
This yonge prince, as seith the bok,
With hem his herbergage tok;
And it befell that cité so
Before time and thanne also,
Thurgh strong famyne which hem ladde
Was non that eny whete hadde.
Appolinus, whanne that he herde
The meschief, hou the cité ferde,
Al freliche of his oghne gifte
His whete, among hem for to schifte,
The which be schipe he hadde broght,
He gaf, and tok of hem riht noght.
Bot sithen ferst this world began,
Was nevere yit to such a man
Mor joie mad than thei him made.
For thei were alle of him so glade,
That thei for evere in remembrance
Made a figure in resemblance
Of him, and in the comun place
Thei sette him up, so that his face
Mihte every maner man beholde,
So as the cité was beholde;
It was of latoun overgilt:
Thus hath he noght his gifte spilt.
   Upon a time with his route
This lord to pleie goth him oute,
And in his weie of Tyr he mette
A man, the which on knees him grette,
And Hellican be name he hihte,
Which preide his lord to have insihte
Upon himself, and seide him thus,
Hou that the grete Antiochus
Awaiteth if he mihte him spille.
That other thoghte and hield him stille,
And thonked him of his warnynge,
And bad him telle no tidinge,
Whan he to Tyr cam hom agein,
That he in Tharse him hadde sein.
   Fortune hath evere be muable
And mai no while stonde stable,
For now it hiheth, now it loweth,
Now stant upriht, now overthroweth,
Now full of blisse and now of bale,
As in the tellinge of mi tale
Hierafterward a man mai liere,
Which is gret routhe for to hiere.
This lord, which wolde don his beste,
Withinne himself hath litel reste,
And thoghte he wolde his place change
And seche a contré more strange.
Of Tharsiens his leve anon
He tok, and is to schipe gon.
His cours he nam with seil updrawe,
Where as fortune doth the lawe,
And scheweth, as I schal reherse,
How sche was to this lord diverse,
The which upon the see sche ferketh.
The wynd aros, the weder derketh,
It blew and made such tempeste,
Non ancher mai the schip areste,
Which hath tobroken al his gere;
The schipmen stode in such a feere,
Was non that myhte himself bestere,
Bot evere awaite upon the lere,
Whan that thei scholde drenche at ones.
Ther was ynowh withinne wones
Of wepinge and of sorghe tho;
This yonge king makth mochel wo
So for to se the schip travaile:
Bot al that myhte him nogth availe;
The mast tobrak, the seil torof,
The schip upon the wawes drof,
Til that thei sihe a londes cooste.
Tho made avou the leste and moste,
Be so thei myhten come alonde;
Bot he which hath the see on honde,
Neptunus, wolde noght acorde,
Bot al tobroke cable and corde,
Er thei to londe myhte aproche,
The schip toclef upon a roche,
And al goth doun into the depe.
Bot he that alle thing mai kepe
Unto this lord was merciable,
And broghte him sauf upon a table,
Which to the lond him hath upbore;
The remenant was al forlore,
Wherof he made mochel mone.
   Thus was this yonge lord him one,
Al naked in a povere plit:
His colour, which whilom was whyt,
Was thanne of water fade and pale,
And ek he was so sore acale
That he wiste of himself no bote,
It halp him nothing for to mote
To gete agein that he hath lore.
Bot sche which hath his deth forbore,
Fortune, thogh sche wol noght yelpe,
Al sodeinly hath sent him helpe,
Whanne him thoghte alle grace aweie;
Ther cam a fisshere in the weie,
And sih a man ther naked stonde,
And whan that he hath understonde
The cause, he hath of him gret routhe,
And onliche of his povere trouthe
Of suche clothes as he hadde
With gret pité this lord he cladde.
And he him thonketh as he scholde,
And seith him that it schal be yolde,
If evere he gete his stat agein,
And preide that he wolde him sein
If nyh were eny toun for him.
He seide, "Yee, Pentapolim,
Wher bothe king and queene duellen."
Whanne he this tale herde tellen,
He gladeth him and gan beseche
That he the weie him wolde teche.
And he him taghte, and forth he wente
And preide God with good entente
To sende him joie after his sorwe.
   It was noght passed yit midmorwe,
Whan thiderward his weie he nam,
Wher sone upon the non he cam.
He eet such as he myhte gete,
And forth anon, whan he hadde ete,
He goth to se the toun aboute,
And cam ther as he fond a route
Of yonge lusti men withalle.
And as it scholde tho befalle,
That day was set of such assisse,
That thei scholde in the londes guise,
As he herde of the poeple seie,
Here comun game thanne pleie;
And crid was that thei scholden come
Unto the gamen alle and some
Of hem that ben delivere and wyhte,
To do such maistrie as thei myhte.
Thei made hem naked as thei scholde,
For so that ilke game wolde,
As it was tho custume and us,
Amonges hem was no refus.
The flour of al the toun was there
And of the court also ther were,
And that was in a large place
Riht evene afore the kinges face,
Which Artestrathes thanne hihte.
The pley was pleid riht in his sihte,
And who most worthi was of dede
Receive he scholde a certein mede
And in the cité bere a pris.
   Appolinus, which war and wys
Of every game couthe an ende,
He thoghte assaie, hou so it wende,
And fell among hem into game.
And there he wan him such a name,
So as the king himself acompteth
That he alle othre men surmonteth,
And bar the pris above hem alle.
The king bad that into his halle
At souper time he schal be broght;
And he cam thanne and lefte it noght,
Withoute compaignie al one.
Was non so semlich of persone,
Of visage and of limes bothe,
If that he hadde what to clothe.
At soupertime natheles
The king amiddes al the pres
Let clepe him up among hem alle,
And bad his mareschall of halle
To setten him in such degré
That he upon him myhte se.
The king was sone set and served,
And he, which hath his pris deserved
After the kinges oghne word,
Was mad beginne a middel bord,
That bothe king and queene him sihe.
He sat and caste aboute his yhe
And sih the lordes in astat,
And with himself wax in debat
Thenkende what he hadde lore,
And such a sorwe he tok therfore,
That he sat evere stille and thoghte,
As he which of no mete roghte.
   The king behield his hevynesse,
And of his grete gentillesse
His doghter, which was fair and good
And ate bord before him stod,
As it was thilke time usage,
He bad to gon on his message
And fonde for to make him glad.
And sche dede as hire fader bad,
And goth to him the softe pas
And axeth whenne and what he was,
And preith he scholde his thoghtes leve.
He seith, "Ma dame, be youre leve,
Mi name is hote Appolinus,
And of mi richesse it is thus,
Upon the see I have it lore.
The contré wher as I was bore,
Wher that my lond is and mi rente,
I lefte at Tyr, whan that I wente.
The worschipe of this worldes aghte,
Unto the god ther I betaghte."
And thus togedre as thei tuo speeke,
The teres runne be his cheeke.
The king, which therof tok good kepe,
Hath gret pité to sen him wepe,
And for his doghter sende agein,
And preide hir faire and gan to sein
That sche no lengere wolde drecche,
Bot that sche wolde anon forth fecche
Hire harpe and don al that sche can
To glade with that sory man.
And sche to don hir fader heste
Hir harpe fette, and in the feste
Upon a chaier which thei fette
Hirself next to this man sche sette:
With harpe bothe and ek with mouthe
To him sche dede al that sche couthe
To make him chiere, and evere he siketh,
And sche him axeth hou him liketh.
"Ma dame, certes wel," he seide,
"Bot if ye the mesure pleide
Which, if you list, I schal you liere,
It were a glad thing for to hiere."
"Ha, lieve sire," tho quod sche,
"Now tak the harpe and let me se
Of what mesure that ye mene."
Tho preith the king, tho preith the queene,
Forth with the lordes alle arewe,
That he som merthe wolde schewe;
He takth the harpe and in his wise
He tempreth, and of such assise
Singende he harpeth forth withal,
That as a vois celestial
Hem thoghte it souneth in here ere,
As thogh that he an angel were.
Thei gladen of his melodie,
Bot most of all the compainie
The kinges doghter, which it herde,
And thoghte ek hou that he ansuerde,
Whan that he was of hire opposed,
Withinne hir herte hath wel supposed
That he is of gret gentilesse.
Hise dedes ben therof witnesse
Forth with the wisdom of his lore;
It nedeth noght to seche more,
He myhte noght have such manere,
Of gentil blod bot if he were.
Whanne he hath harped al his fille,
The kinges heste to fulfille,
Awey goth dissh, awey goth cuppe,
Doun goth the bord, the cloth was uppe,
Thei risen and gon out of halle.
   The king his chamberlein let calle,
And bad that he be alle weie
A chambre for this man pourveie,
Which nyh his oghne chambre be.
"It schal be do, mi lord," quod he.
Appolinus of whom I mene
Tho tok his leve of king and queene
And of the worthi maide also,
Which preide unto hir fader tho,
That sche myhte of that yonge man
Of tho sciences whiche he can
His lore have; and in this wise
The king hir granteth his aprise,
So that himself therto assente.
Thus was acorded er thei wente,
That he with al that evere he may
This yonge faire freisshe may
Of that he couthe scholde enforme;
And full assented in this forme
Thei token leve as for that nyht.
   And whanne it was amorwe lyht,
Unto this yonge man of Tyr,
Of clothes and of good atir
With gold and selver to despende
This worthi yonge lady sende:
And thus sche made him wel at ese,
And he with al that he can plese
Hire serveth wel and faire agein.
He tawhte hir til sche was certein
Of harpe, of citole, and of rote,
With many a tun and many a note
Upon musique, upon mesure,
And of hire harpe the temprure
He tawhte hire ek, as he wel couthe.
Bot as men sein that frele is youthe,
With leisir and continuance
This mayde fell upon a chance,
That love hath mad him a querele
Agein hire youthe freissh and frele,
That malgré wher sche wole or noght,
Sche mot with al hire hertes thoght
To love and to his lawe obeie;
And that sche schal ful sore abeie.
For sche wot nevere what it is,
Bot evere among sche fieleth this:
Thenkende upon this man of Tyr,
Hire herte is hot as eny fyr,
And otherwhile it is acale;
Now is sche red, nou is sche pale
Riht after the condicion
Of hire ymaginacion.
Bot evere among hire thoghtes alle,
Sche thoghte, what so mai befalle,
Or that sche lawhe, or that sche wepe,
Sche wolde hire goode name kepe
For feere of wommanysshe schame.
Bot what in ernest and in game,
Sche stant for love in such a plit,
That sche hath lost al appetit
Of mete, of drinke, of nyhtes reste,
As sche that not what is the beste;
Bot for to thenken al hir fille
Sche hield hire ofte times stille
Withinne hir chambre, and goth noght oute:
The king was of hire lif in doute,
Which wiste nothing what it mente.
   Bot fell a time, as he out wente
To walke, of princes sones thre
Ther come and felle to his kne;
And ech of hem in sondri wise
Besoghte and profreth his servise,
So that he myhte his doghter have.
The king, which wolde his honour save,
Seith sche is siek, and of that speche
Tho was no time to beseche;
Bot ech of hem do make a bille
He bad, and wryte his oghne wille,
His name, his fader and his good;
And whan sche wiste hou that it stod,
And hadde here billes oversein,
Thei scholden have ansuere agein.
Of this conseil thei weren glad,
And writen as the king hem bad,
And every man his oghne bok
Into the kinges hond betok,
And he it to his dowhter sende,
And preide hir for to make an ende
And wryte agein hire oghne hond,
Riht as sche in hire herte fond.
   The billes weren wel received,
Bot sche hath alle here loves weyved,
And thoghte tho was time and space
To put hire in hir fader grace,
And wrot agein and thus sche saide:
"The schame which is in a maide
With speche dar noght ben unloke,
Bot in writinge it mai be spoke;
So wryte I to you, fader, thus:
Bot if I have Appolinus,
Of al this world, what so betyde,
I wol non other man abide.
And certes if I of him faile,
I wot riht wel withoute faile
Ye schull for me be dowhterles."
This lettre cam, and ther was press
Tofore the king, ther as he stod;
And whan that he it understod,
He gaf hem ansuer by and by,
Bot that was do so prively,
That non of othres conseil wiste.
Thei toke her leve, and wher hem liste
Thei wente forth upon here weie.
   The king ne wolde noght bewreie
The conseil for no maner hihe,
Bot soffreth til he time sihe:
And whan that he to chambre is come,
He hath unto his conseil nome
This man of Tyr, and let him se
The lettre and al the priveté,
The which his dowhter to him sente.
And he his kne to grounde bente
And thonketh him and hire also,
And er thei wenten thanne atuo,
With good herte and with good corage
Of full love and full mariage
The king and he ben hol acorded.
And after, whanne it was recorded
Unto the dowhter hou it stod,
The gifte of al this worldes good
Ne scholde have mad hir half so blythe:
And forth withal the king als swithe,
For he wol have hire good assent,
Hath for the queene hir moder sent.
The queene is come, and whan sche herde
Of this matiere hou that it ferde,
Sche syh debat, sche syh desese,
Bot if sche wolde hir dowhter plese,
And is therto assented full.
Which is a dede wonderfull,
For no man knew the sothe cas
Bot he himself, what man he was;
And natheles, so as hem thoghte,
Hise dedes to the sothe wroghte
That he was come of gentil blod.
Him lacketh noght bot worldes good,
And as therof is no despeir,
For sche schal ben hire fader heir,
And he was able to governe.
Thus wol thei noght the love werne
Of him and hire in none wise,
Bot ther acorded thei divise
The day and time of mariage.
   Wher love is lord of the corage,
Him thenketh longe er that he spede;
Bot ate laste unto the dede
The time is come, and in her wise
With gret offrende and sacrifise
Thei wedde and make a riche feste,
And every thing which was honeste
Withinnen house and ek withoute
It was so don, that al aboute
Of gret worschipe, of gret noblesse
Ther cride many a man largesse
Unto the lordes hihe and loude;
The knyhtes that ben yonge and proude,
Thei jouste ferst and after daunce.
The day is go, the nyhtes chaunce
Hath derked al the bryhte sonne;
This lord, which hath his love wonne,
Is go to bedde with his wif,
Wher as thei ladde a lusti lif,
And that was after somdel sene,
For as thei pleiden hem betwene,
Thei gete a child betwen hem tuo,
To whom fell after mochel wo.
   Now have I told of the spousailes.
Bot for to speke of the mervailes
Whiche afterward to hem befelle,
It is a wonder for to telle.
It fell adai thei riden oute,
The king and queene and al the route,
To pleien hem upon the stronde,
Wher as thei sen toward the londe
A schip sailende of gret array.
To knowe what it mene may,
Til it be come thei abide;
Than sen thei stonde on every side,
Endlong the schipes bord to schewe,
Of penonceals a riche rewe.
Thei axen when the schip is come.
Fro Tyr, anon ansuerde some,
And over this thei seiden more
The cause why thei comen fore
Was for to seche and for to finde
Appolinus, which was of kinde
Her liege lord: and he appiereth,
And of the tale which he hiereth
He was riht glad; for thei him tolde,
That for vengance, as God it wolde,
Antiochus, as men mai wite,
With thondre and lyhthnynge is forsmite;
His doghte hath the same chaunce,
So be thei bothe in o balance.
"Forthi, oure liege lord, we seie
In name of al the lond, and preie,
That left al other thing to done,
It like you to come sone
And se youre oghne liege men
With othre that ben of youre ken,
That live in longinge and desir
Til ye be come agein to Tyr."
This tale after the king it hadde
Pentapolim al overspradde,
Ther was no joie for to seche;
For every man it hadde in speche
And seiden alle of on acord,
"A worthi king schal ben oure lord:
That thoghte ous ferst an hevinesse
Is schape ous now to gret gladnesse."
Thus goth the tidinge overal.
   Bot nede he mot, that nede schal:
Appolinus his leve tok,
To God and al the lond betok
With al the poeple long and brod,
That he no lenger there abod.
The king and queene sorwe made,
Bot yit somdiel thei weren glade
Of such thing as thei herden tho.
And thus betwen the wel and wo
To schipe he goth, his wif with childe,
The which was evere meke and mylde
And wolde noght departe him fro,
Such love was betwen hem tuo.
Lichorida for hire office
Was take, which was a norrice,
To wende with this yonge wif,
To whom was schape a woful lif.
Withinne a time, as it betidde,
Whan thei were in the see amidde,
Out of the north thei sihe a cloude;
The storm aros, the wyndes loude
Thei blewen many a dredful blast,
The welkne was al overcast,
The derke nyht the sonne hath under,
Ther was a gret tempeste of thunder;
The mone and ek the sterres bothe
In blake cloudes thei hem clothe,
Wherof here brihte lok thei hyde.
This yonge ladi wepte and cride,
To whom no confort myhte availe;
Of childe sche began travaile,
Wher sche lay in a caban clos.
Hire woful lord fro hire aros,
And that was longe er eny morwe,
So that in anguisse and in sorwe
Sche was delivered al be nyhte
And ded in every mannes syhte;
Bot natheles for al this wo
A maide child was bore tho.
   Appolinus whan he this knew,
For sorwe a swoune he overthrew,
That no man wiste in him no lif.
And whanne he wok, he seide, "Ha, wif,
Mi lust, mi joie, my desir,
Mi welthe and my recoverir,
Why schal I live, and thou schalt dye?
Ha, thou fortune, I thee deffie,
Nou hast thou do to me thi werste.
Ha, herte, why ne wolt thou berste,
That forth with hire I myhte passe?
Mi peines weren wel the lasse."
In such wepinge and in such cry
His dede wif, which lay him by,
A thousend sithes he hire kiste;
Was nevere man that sih ne wiste
A sorwe unto his sorwe lich.
For evere among upon the lich
He fell swounende, as he that soghte
His oghne deth, which he besoghte
Unto the goddes alle above
With many a pitous word of love.
Bot suche wordes as tho were
Yit herde nevere mannes ere,
Bot only thilke whiche he seide.
The maister schipman cam and preide
With othre suche as be therinne,
And sein that he mai nothing winne
Agein the deth, bot thei him rede,
He be wel war and take hiede,
The see be weie of his nature
Receive mai no creature
Withinne himself as for to holde
The which is ded: forthi thei wolde,
As thei conseilen al aboute,
The dede body casten oute.
For betre it is, thei seiden alle,
That it of hire so befalle,
Than if thei scholden alle spille.
   The king, which understod here wille
And knew here conseil that was trewe,
Began agein his sorwe newe
With pitous herte, and thus to seie:
"It is al reson that ye preie.
I am," quod he, "bot on alone,
So wolde I noght for mi persone
Ther felle such adversité.
Bot whan it mai no betre be,
Doth thanne thus upon my word,
Let make a cofre strong of bord,
That it be ferm with led and pich."
Anon was mad a cofre sich,
Al redy broght unto his hond;
And whanne he sih and redy fond
This cofre mad and wel enclowed,
The dede bodi was besowed
In cloth of gold and leid therinne.
And for he wolde unto hire winne
Upon som cooste a sepulture,
Under hire heved in aventure
Of gold he leide sommes grete
And of jeueals a strong beyete
Forth with a lettre, and seide thus:
   "I, king of Tyr Appollinus,
Do alle maner men to wite,
That hiere and se this lettre write,
That helpeles withoute red
Hier lith a kinges doghter ded:
And who that happeth hir to finde,
For charité tak in his mynde,
And do so that sche be begrave
With this tresor, which he schal have."
Thus whanne the lettre was full spoke,
Thei have anon the cofre stoke,
And bounden it with yren faste,
That it may with the wawes laste,
And stoppen it be such a weie,
That it schal be withinne dreie,
So that no water myhte it grieve.
And thus in hope and good believe
Of that the corps schal wel aryve,
Thei caste it over bord als blyve.
   The schip forth on the wawes wente;
The prince hath changed his entente,
And seith he wol noght come at Tyr
As thanne, bot al his desir
Is ferst to seilen unto Tharse.
The wyndy storm began to skarse,
The sonne arist, the weder cliereth,
The schipman which behinde stiereth,
Whan that he sih the wyndes saghte,
Towardes Tharse his cours he straghte.
   Bot now to mi matiere agein,
To telle as olde bokes sein,
This dede corps of which ye knowe
With wynd and water was forthrowe
Now hier, now ther, til ate laste
At Ephesim the see upcaste
The cofre and al that was therinne.
Of gret merveile now beginne
Mai hiere who that sitteth stille;
That God wol save mai noght spille.
Riht as the corps was throwe alonde,
Ther cam walkende upon the stronde
A worthi clerc, a surgien,
And ek a gret phisicien,
Of al that lond the wisest on,
Which hihte Maister Cerymon;
Ther were of his disciples some.
This maister to the cofre is come,
He peiseth ther was somwhat in,
And bad hem bere it to his in,
And goth himselve forth withal.
Al that schal falle, falle schal;
They comen hom and tarie noght;
This cofre is into chambre broght,
Which that thei finde faste stoke,
Bot thei with craft it have unloke.
Thei loken in, where as thei founde
A bodi ded, which was bewounde
In cloth of gold, as I seide er,
The tresor ek thei founden ther
Forth with the lettre, which thei rede.
And tho thei token betre hiede;
Unsowed was the bodi sone,
And he, which knew what is to done,
This noble clerk, with alle haste
Began the veines for to taste,
And sih hire age was of youthe,
And with the craftes whiche he couthe
He soghte and fond a signe of lif.
With that this worthi kinges wif
Honestely thei token oute,
And maden fyres al aboute;
Thei leide hire on a couche softe,
And with a scheete warmed ofte
Hire colde brest began to hete,
Hire herte also to flacke and bete.
This maister hath hire every joignt
With certein oile and balsme enoignt,
And putte a liquour in hire mouth,
Which is to fewe clerkes couth,
So that sche coevereth ate laste:
And ferst hire yhen up sche caste,
And whan sche more of strengthe cawhte,
Hire armes bothe forth sche strawhte,
Hield up hire hond and pitously
Sche spak and seide, "Ha, wher am I?
Where is my lord, what world is this?"
As sche that wot noght hou it is.
Bot Cerymon the worthi leche
Ansuerde anon upon hire speche
And seith, "Ma dame, yee ben hiere
Wher yee be sauf, as yee schal hiere
Hierafterward; forthi as nou
Mi conseil is, conforteth you:
For trusteth wel withoute faile,
Ther is nothing which schal you faile,
That oghte of reson to be do."
Thus passen thei a day or tuo;
Thei speke of noght as for an ende,
Til sche began somdiel amende,
And wiste hireselven what sche mente.
   Tho for to knowe hire hol entente,
This maister axeth al the cas,
Hou sche cam there and what sche was.
"Hou I cam hiere wot I noght,"
Quod sche, "bot wel I am bethoght
Of othre thinges al aboute":
Fro point to point and tolde him oute
Als ferforthli as sche it wiste.
And he hire tolde hou in a kiste
The see hire threw upon the lond,
And what tresor with hire he fond,
Which was al redy at hire wille,
As he that schop him to fulfille
With al his myht what thing he scholde.
Sche thonketh him that he so wolde,
And al hire herte sche discloseth,
And seith him wel that sche supposeth
Hire lord be dreint, hir child also;
So sih sche noght bot alle wo.
Wherof as to the world no more
Ne wol sche torne, and preith therfore
That in som temple of the cité
To kepe and holde hir chasteté,
Sche mihte among the wommen duelle.
Whan he this tale hir herde telle,
He was riht glad, and made hire knowen
That he a dowhter of his owen
Hath, which he wol unto hir give
To serve, whil thei bothe live,
In stede of that which sche hath lost;
Al only at his oghne cost
Sche schal be rendred forth with hire.
She seith, "Grant mercy, lieve sire,
God quite it you, ther I ne may."
And thus thei drive forth the day,
Til time com that sche was hol;
And tho thei take her conseil hol,
To schape upon good ordinance
And make a worthi pourveance
Agein the day whan thei be veiled.
And thus, whan that thei be conseiled,
In blake clothes thei hem clothe,
This lady and the dowhter bothe,
And yolde hem to religion.
The feste and the profession
After the reule of that degré
Was mad with gret solempneté,
Where as Diane is seintefied;
Thus stant this lady justefied
In ordre wher sche thenkth to duelle.
   Bot now ageinward for to telle
In what plit that hire lord stod inne:
He seileth, til that he may winne
The havene of Tharse, as I seide er;
And whanne he was aryved ther,
And it was thurgh the cité knowe,
Men myhte se withinne a throwe,
As who seith, al the toun at ones,
That come agein him for the nones,
To given him the reverence,
So glad thei were of his presence:
And thogh he were in his corage
Desesed, yit with glad visage
He made hem chiere, and to his in,
Wher he whilom sojourned in,
He goth him straght and was resceived.
And whan the presse of poeple is weived,
He takth his hoste unto him tho,
And seith, "Mi frend Strangulio,
Lo, thus and thus it is befalle,
And thou thiself art on of alle,
Forth with thi wif, whiche I most triste.
Forthi, if it you bothe liste,
My doghter Thaise be youre leve
I thenke schal with you beleve
As for a time; and thus I preie,
That sche be kept be alle weie,
And whan sche hath of age more,
That sche be set to bokes lore.
And this avou to God I make,
That I schal nevere for hir sake
Mi berd for no likinge schave,
Til it befalle that I have
In covenable time of age
Beset hire unto mariage."
Thus thei acorde, and al is wel,
And for to resten him somdel,
As for a while he ther sojorneth,
And thanne he takth his leve and torneth
To schipe, and goth him hom to Tyr,
Wher every man with gret desir
Awaiteth upon his comynge.
Bot whan the schip com in seilinge,
And thei perceiven it is he,
Was nevere yit in no cité
Such joie mad as thei tho made;
His herte also began to glade
Of that he sih the poeple glad.
Lo, thus fortune his hap hath lad;
In sondri wise he was travailed,
Bot hou so evere he be assailed,
His latere ende schal be good.
   And for to speke hou that it stod
Of Thaise his doghter, wher sche duelleth,
In Tharse, as the cronique telleth,
Sche was wel kept, sche was wel loked,
Sche was wel tawht, sche was wel boked,
So wel sche spedde hir in hire youthe
That sche of every wisdom couthe,
That for to seche in every lond
So wys an other no man fond,
Ne so wel tawht at mannes yhe.
Bot wo worthe evere fals envie!
For it befell that time so,
A dowhter hath Strangulio,
The which was cleped Philotenne.
Bot fame, which wole evere renne,
Cam al day to hir moder ere,
And seith, wher evere hir doghter were
With Thayse set in eny place,
The comun vois, the comun grace
Was al upon that other maide,
And of hir doghter no man saide.
Who wroth but Dionise thanne?
Hire thoghte a thousend yer til whanne
Sche myhte ben of Thaise wreke
Of that sche herde folk so speke.
And fell that ilke same tyde,
That ded was trewe Lychoride,
Which hadde be servant to Thaise,
So that sche was the worse at aise,
For sche hath thanne no servise
Bot only thurgh this Dionise,
Which was hire dedlich anemie
Thurgh pure treson and envie.
Sche, that of alle sorwe can,
Tho spak unto hire bondeman,
Which cleped was Theophilus,
And made him swere in conseil thus,
That he such time as sche him sette
Schal come Thaise for to fette,
And lede hire oute of alle sihte,
Wher as no man hire helpe myhte,
Upon the stronde nyh the see,
And there he schal this maiden sle.
This cherles herte is in a traunce,
As he which drad him of vengance
Whan time comth an other day;
Bot yit dorste he noght seie nay,
Bot swor and seide he schal fulfille
Hire festes at hire oghne wille.
   The treson and the time is schape,
So fell it that this cherles knape
Hath lad this maiden ther he wolde
Upon the stronde, and what sche scholde
Sche was adrad; and he out breide
A rusti swerd and to hir seide,
"Thou schalt be ded." "Helas!" quod sche,
"Why schal I so?" "Lo thus," quod he,
"Mi ladi Dionise hath bede,
Thou schalt be moerdred in this stede."
This maiden tho for feere schryhte,
And for the love of God almyhte
Sche preith that for a litel stounde
Sche myhte knele upon the grounde,
Toward the hevene for to crave,
Hire wofull soule if sche mai save.
And with this noise and with this cry,
Out of a barge faste by,
Which hidd was ther on scomerfare,
Men sterten out and weren ware
Of this feloun, and he to go,
And sche began to crie tho,
"Ha, mercy, help for Goddes sake!
Into the barge thei hire take,
As thieves scholde, and forth thei wente.
Upon the see the wynd hem hente,
And malgré wher thei wolde or non,
Tofor the weder forth thei gon,
Ther halp no seil, ther halp non ore,
Forstormed and forblowen sore
In gret peril so forth thei dryve,
Til ate laste thei aryve
At Mitelene the cité.
In havene sauf and whan thei be,
The maister schipman made him boun,
And goth him out into the toun,
And profreth Thaise for to selle.
On Leonin it herde telle,
Which maister of the bordel was,
And bad him gon a redy pas
To fetten hire, and forth he wente,
And Thaise out of his barge he hente,
And to this bordeller hir solde.
And he, that be hire body wolde
Take avantage, let do crye,
That what man wolde his lecherie
Attempte upon hire maidenhede,
Lei doun the gold and he schal spede.
And thus whan he hath crid it oute
In syhte of al the poeple aboute,
He ladde hire to the bordel tho.
   No wonder is thogh sche be wo:
Clos in a chambre be hireselve,
Ech after other ten or tuelve
Of yonge men to hire in wente;
Bot such a grace God hire sente,
That for the sorwe which sche made
Was non of hem which pouer hade
To don hire eny vileinie.
This Leonin let evere aspie,
And waiteth after gret beyete;
Bot al for noght, sche was forlete,
That mo men wolde ther noght come.
Whan he therof hath hiede nome,
And knew that sche was yit a maide,
Unto his oghne man he saide,
That he with strengthe agein hire leve
Tho scholde hir maidenhod bereve.
This man goth in, bot so it ferde,
Whan he hire wofull pleintes herde
And he therof hath take kepe,
Him liste betre for to wepe
Than don oght elles to the game.
And thus sche kepte hirself fro schame,
And kneleth doun to th'erthe and preide
Unto this man, and thus sche seide:
"If so be that thi maister wolde
That I his gold encresce scholde,
It mai noght falle be this weie:
Bot soffre me to go mi weie
Out of this hous wher I am inne,
And I schal make him for to winne
In som place elles of the toun,
Be so it be religioun,
Wher that honeste wommen duelle.
And thus thou myht thi maister telle,
That whanne I have a chambre there,
Let him do crie ay wyde where,
What lord that hath his doghter diere,
And is in will that sche schal liere
Of such a scole that is trewe,
I schal hire teche of thinges newe,
Which as non other womman can
In al this lond." And tho this man
Hire tale hath herd, he goth agein,
And tolde unto his maister plein
That sche hath seid; and therupon,
Whan than he sih beyete non
At the bordel because of hire,
He bad his man to gon and spire
A place wher sche myhte abyde,
That he mai winne upon som side
Be that sche can: bot ate leste
Thus was sche sauf fro this tempeste.
   He hath hire fro the bordel take,
Bot that was noght for Goddes sake,
Bot for the lucre, as sche him tolde.
Now comen tho that comen wolde
Of wommen in her lusty youthe,
To hiere and se what thing sche couthe:
Sche can the wisdom of a clerk,
Sche can of every lusti werk
Which to a gentil womman longeth,
And some of hem sche underfongeth
To the citole and to the harpe,
And whom it liketh for to carpe
Proverbes and demandes slyhe,
An other such thei nevere syhe,
Which that science so wel tawhte:
Wherof sche grete giftes cawhte,
That sche to Leonin hath wonne;
And thus hire name is so begonne
Of sondri thinges that she techeth,
That al the lond unto hir secheth
Of yonge wommen for to liere.
   Nou lete we this maiden hiere,
And speke of Dionise agein
And of Theophile the vilein,
Of whiche I spak of nou tofore.
Whan Thaise scholde have be forlore,
This false cherl to his lady
Whan he cam hom, al prively
He seith, "Ma dame, slain I have
This maide Thaise, and is begrave
In privé place, as ye me biede.
Forthi, ma dame, taketh hiede
And kep conseil, hou so it stonde."
This fend, which this hath understonde,
Was glad, and weneth it be soth:
Now herkne, hierafter hou sche doth.
Sche wepth, sche sorweth, sche compleigneth,
And of sieknesse which sche feigneth
Sche seith that Taise sodeinly
Be nyhte is ded, "as sche and I
Togedre lyhen nyh my lord."
Sche was a womman of record,
And al is lieved that sche seith;
And for to give a more feith,
Hire housebonde and ek sche bothe
In blake clothes thei hem clothe,
And made a gret enterrement;
And for the poeple schal be blent,
Of Thaise as for the remembrance,
After the real olde usance
A tumbe of latoun noble and riche
With an ymage unto hir liche
Liggende above therupon
Thei made and sette it up anon.
Hire epitaffe of good assisse
Was write aboute, and in this wise
It spak: "O yee that this beholde,
Lo, hier lith sche, the which was holde
The faireste and the flour of alle,
Whos name Thaisis men calle.
The king of Tyr Appolinus
Hire fader was: now lith sche thus.
Fourtiene yer sche was of age,
Whan deth hir tok to his viage."
   Thus was this false treson hidd,
Which afterward was wyde kidd,
As be the tale a man schal hiere.
Bot for to clare mi matiere,
To Tyr I thenke torne agein,
And telle as the croniqes sein.
Whan that the king was comen hom,
And hath left in the salte fom
His wif, which he mai noght forgete,
For he som confort wolde gete,
He let somoune a parlement,
To which the lordes were asent;
And of the time he hath ben oute,
He seth the thinges al aboute,
And told hem ek hou he hath fare,
Whil he was out of londe fare;
And preide hem alle to abyde,
For he wolde at the same tyde
Do schape for his wyves mynde,
As he that wol noght ben unkinde.
Solempne was that ilke office,
And riche was the sacrifice;
The feste reali was holde.
And therto was he wel beholde;
For such a wif as he hadde on
In thilke daies was ther non.
   Whan this was do, thanne he him thoghte
Upon his doghter, and besoghte
Suche of his lordes as he wolde,
That thei with him to Tharse scholde,
To fette his doghter Taise there.
And thei anon al redy were,
To schip they gon and forth thei wente,
Til thei the havene of Tharse hente.
Thei londe and faile of that thei seche
Be coverture and sleyhte of speche.
This false man Strangulio,
And Dionise his wif also,
That he the betre trowe myhte,
Thei ladden him to have a sihte
Wher that hir tombe was arraied.
The lasse yit he was mispaied,
And natheles, so as he dorste,
He curseth and seith al the worste
Unto Fortune, as to the blinde,
Which can no seker weie finde;
For sche him neweth evere among,
And medleth sorwe with his song.
   Bot sithe it mai no betre be,
He thonketh God and forth goth he
Seilende toward Tyr agein.
Bot sodeinly the wynd and reyn
Begonne upon the see debate,
So that he soffre mot algate
The lawe which Neptune ordeigneth;
Wherof ful ofte time he pleigneth,
And hield him wel the more esmaied
Of that he hath tofore assaied.
So that for pure sorwe and care,
Of that he seth his world so fare,
The reste he lefte of his caban,
That for the conseil of no man
Agein therinne he nolde come,
Bot hath benethe his place nome,
Wher he wepende al one lay,
Ther as he sih no lyht of day.
And thus tofor the wynd thei dryve,
Til longe and late thei aryve
With gret distresce, as it was sene,
Upon this toun of Mitelene,
Which was a noble cité tho.
And hapneth thilke time so,
The lordes bothe and the comune
The hihe festes of Neptune
Upon the stronde at the rivage,
As it was custumme and usage,
Sollempneliche thei besihe.
   Whan thei this strange vessel syhe
Come in, and hath his seil avaled,
The toun therof hath spoke and taled.
The lord which of the cité was,
Whos name is Athenagoras,
Was there, and seide he wolde se
What schip it is, and who thei be
That ben therinne: and after sone,
Whan that he sih it was to done,
His barge was for him arraied,
And he goth forth and hath assaied.
He fond the schip of gret array,
Bot what thing it amonte may,
He seth thei maden hevy chiere,
Bot wel him thenkth be the manere
That thei be worthi men of blod,
And axeth of hem hou it stod;
And thei him tellen al the cas,
Hou that here lord fordrive was,
And what a sorwe that he made,
Of which ther mai no man him glade.
He preith that he here lord mai se,
Bot thei him tolde it mai noght be,
For he lith in so derk a place,
That ther may no wiht sen his face.
Bot for al that, thogh hem be loth,
He fond the ladre and doun he goth,
And to him spak, bot non ansuere
Agein of him ne mihte he bere
For oght that he can don or sein;
And thus he goth him up agein.
   Tho was ther spoke in many wise
Amonges hem that weren wise,
Now this, now that, bot ate laste
The wisdom of the toun this caste,
That yonge Taise were asent.
For if ther be amendement
To glade with this woful king,
Sche can so moche of every thing,
That sche schal gladen him anon.
A messager for hire is gon,
And sche cam with hire harpe on honde,
And seide hem that sche wolde fonde
Be alle weies that sche can,
To glade with this sory man.
Bot what he was sche wiste noght,
Bot al the schip hire hath besoght
That sche hire wit on him despende,
In aunter if he myhte amende,
And sein it schal be wel aquit.
Whan sche hath understonden it,
Sche goth hir doun, ther as he lay,
Wher that sche harpeth many a lay
And lich an angel sang withal;
Bot he no more than the wal
Tok hiede of eny thing he herde.
And whan sche sih that he so ferde,
Sche falleth with him into wordes,
And telleth him of sondri bordes,
And axeth him demandes strange,
Wherof sche made his herte change,
And to hire speche his ere he leide
And hath merveile of that sche seide.
For in proverbe and in probleme
Sche spak, and bad he scholde deme
In many soubtil question:
Bot he for no suggestioun
Which toward him sche couthe stere,
He wolde noght o word ansuere,
Bot as a madd man ate laste
His heved wepende awey he caste,
And half in wraththe he bad hire go.
Bot yit sche wolde noght do so,
And in the derke forth sche goth,
Til sche him toucheth, and he wroth,
And after hire with his hond
He smot: and thus whan sche him fond
Desesed, courtaisly sche saide,
"Avoi, mi lord, I am a maide;
And if ye wiste what I am,
And out of what lignage I cam,
Ye wolde noght be so salvage."
With that he sobreth his corage
And put awey his hevy chiere.
Bot of hem tuo a man mai liere
What is to be so sibb of blod.
Non wiste of other hou it stod,
And yit the fader ate laste
His herte upon this maide caste,
That he hire loveth kindely,
And yit he wiste nevere why.
Bot al was knowe er that thei wente;
For God, which wot here hol entente,
Here hertes bothe anon descloseth.
This king unto this maide opposeth,
And axeth ferst what was hire name,
And wher sche lerned al this game,
And of what ken that sche was come.
And sche, that hath hise wordes nome,
Ansuerth and seith, "My name is Thaise,
That was som time wel at aise.
In Tharse I was forthdrawe and fed;
Ther lerned I til I was sped
Of that I can. Mi fader eke
I not wher that I scholde him seke;
He was a king, men tolde me.
Mi moder dreint was in the see."
Fro point to point al sche him tolde,
That sche hath longe in herte holde,
And nevere dorste make hir mone
Bot only to this lord alone,
To whom hire herte can noght hele,
Torne it to wo, torne it to wele,
Torne it to good, torne it to harm.
And he tho toke hire in his arm,
Bot such a joie as he tho made
Was nevere sen; thus be thei glade,
That sory hadden be toforn.
   Fro this day forth fortune hath sworn
To sette him upward on the whiel;
So goth the world, now wo, now wel:
This king hath founde newe grace,
So that out of his derke place
He goth him up into the liht,
And with him cam that swete wiht,
His doghter Thaise, and forth anon
Thei bothe into the caban gon
Which was ordeigned for the king,
And ther he dede of al his thing,
And was arraied realy.
And out he cam al openly,
Wher Athenagoras he fond,
The which was lord of al the lond.
He preith the king to come and se
His castell bothe and his cité,
And thus thei gon forth alle in fiere,
This king, this lord, this maiden diere.
This lord tho made hem riche feste
With every thing which was honeste,
To plese with this worthi king.
Ther lacketh him no maner thing.
Bot yit for al his noble array,
Wifles he was into that day,
As he that yit was of yong age.
So fell ther into his corage
The lusti wo, the glade peine
Of love, which no man restreigne
Yit nevere myhte as nou tofore.
This lord thenkth al his world forlore,
Bot if the king wol don him grace;
He waiteth time, he waiteth place,
Him thoghte his herte wol tobreke,
Til he mai to this maide speke
And to hir fader ek also
For mariage. And it fell so,
That al was do riht as he thoghte,
His pourpos to an ende he broghte,
Sche weddeth him as for hire lord.
Thus be thei alle of on acord.
   Whan al was do riht as thei wolde,
The king unto his sone tolde
Of Tharse thilke traiterie,
And seide hou in his compaignie
His doghter and himselven eke
Schull go vengance for to seke.
The schipes were redy sone,
And whan thei sihe it was to done,
Withoute lette of eny wente
With seil updrawe forth thei wente
Towardes Tharse upon the tyde.
Bot he that wot what schal betide,
The hihe God, which wolde him kepe,
Whan that this king was faste aslepe,
Be nyhtes time he hath him bede
To seile into an other stede:
To Ephesim he bad him drawe,
And as it was that time lawe,
He schal do there his sacrifise;
And ek he bad in alle wise
That in the temple amonges alle
His fortune, as it is befalle,
Touchende his doghter and his wif
He schal beknowe upon his lif.
The king of this avisioun
Hath gret ymaginacioun,
What thing it signefie may;
And natheles, whan it was day,
He bad caste ancher and abod;
And whil that he on ancher rod,
The wynd, which was tofore strange,
Upon the point began to change,
And torneth thider as it scholde.
Tho knew he wel that God it wolde,
And bad the maister make him yare,
Tofor the wynd for he wol fare
To Ephesim, and so he dede.
And whanne he cam unto the stede
Where as he scholde londe, he londeth
With al the haste he may, and fondeth
To schapen him be such a wise,
That he may be the morwe arise
And don after the mandement
Of Him which hath him thider sent.
And in the wise that he thoghte,
Upon the morwe so he wroghte;
His doghter and his sone he nom,
And forth unto the temple he com
With a gret route in compaignie,
Hise giftes for to sacrifie.
The citezeins tho herden seie
Of such a king that cam to preie
Unto Diane the godesse,
And left al other besinesse,
Thei comen thider for to se
The king and the solempneté.
   With worthi knyhtes environed
The king himself hath abandoned
Into the temple in good entente.
The dore is up, and he in wente,
Wher as with gret devocioun
Of holi contemplacioun
Withinne his herte he made his schrifte;
And after that a riche gifte
He offreth with gret reverence,
And there in open audience
Of hem that stoden thanne aboute,
He tolde hem and declareth oute
His hap, such as him is befalle,
Ther was nothing forgete of alle.
His wif, as it was Goddes grace,
Which was professed in the place,
As sche that was abbesse there,
Unto his tale hath leid hire ere:
Sche knew the vois and the visage,
For pure joie as in a rage
Sche strawhte unto him al at ones,
And fell aswoune upon the stones,
Wherof the temple flor was paved.
Sche was anon with water laved,
Til sche cam to hirself agein,
And thanne sche began to sein,
"Ha, blessed be the hihe sonde,
That I mai se myn housebonde,
That whilom he and I were on!"
The king with that knew hire anon,
And tok hire in his arm and kiste.
And al the toun thus sone it wiste.
Tho was ther joie manyfold,
For every man this tale hath told
As for miracle, and were glade,
Bot nevere man such joie made
As doth the king, which hath his wif.
And whan men herde hou that hir lif
Was saved, and be whom it was,
Thei wondren alle of such a cas.
Thurgh al the lond aros the speche
Of Maister Cerymon the leche
And of the cure which he dede.
The king himself tho hath him bede,
And ek this queene forth with him,
That he the toun of Ephesim
Wol leve and go wher as thei be,
For nevere man of his degré
Hath do to hem so mochel good;
And he his profit understod,
And granteth with hem for to wende.
And thus thei maden there an ende,
And token leve and gon to schipe
With al the hole felaschipe.
   This king, which nou hath his desir,
Seith he wol holde his cours to Tyr.
Thei hadden wynd at wille tho,
With topseilcole and forth thei go,
And striken nevere, til thei come
To Tyr, where as thei havene nome,
And londen hem with mochel blisse.
Tho was ther many a mowth to kisse,
Echon welcometh other hom,
Bot whan the queen to londe com,
And Thaise hir doghter be hir side,
The joie which was thilke tyde
Ther mai no mannes tunge telle:
Thei seiden alle, "Hier comth the welle
Of alle wommannysshe grace."
The king hath take his real place,
The queene is into chambre go:
Ther was gret feste arraied tho;
Whan time was, thei gon to mete,
Alle olde sorwes ben forgete,
And gladen hem with joies newe.
The descoloured pale hewe
Is now become a rody cheke,
Ther was no merthe for to seke,
Bot every man hath that he wolde.
   The king, as he wel couthe and scholde,
Makth to his poeple riht good chiere;
And after sone, as thou schalt hiere,
A parlement he hath sommoned,
Wher he his doghter hath coroned
Forth with the lord of Mitelene,
That on is king, that other queene.
And thus the fadres ordinance
This lond hath set in governance,
And seide thanne he wolde wende
To Tharse, for to make an ende
Of that his doghter was betraied.
Therof were alle men wel paied,
And seide hou it was for to done.
The schipes weren redi sone,
And strong pouer with him he tok;
Up to the sky he caste his lok,
And syh the wynd was covenable.
Thei hale up ancher with the cable,
The seil on hih, the stiere in honde,
And seilen, til thei come alonde
At Tharse nyh to the cité;
And whan thei wisten it was he,
The toun hath don him reverence,
He telleth hem the violence,
Which the tretour Strangulio
And Dionise him hadde do
Touchende his dowhter, as yee herde.
   And whan thei wiste hou that it ferde,
As he which pes and love soghte,
Unto the toun this he besoghte,
To don him riht in juggement.
Anon thei were bothe asent
With strengthe of men, and comen sone,
And as hem thoghte it was to done,
Atteint thei were be the lawe
And diemed for to honge and drawe,
And brent and with the wynd toblowe,
That al the world it myhte knowe.
And upon this condicion
The dom in execucion
Was put anon withoute faile.
And every man hath gret mervaile,
Which herde tellen of this chance,
And thonketh Goddes pourveance,
Which doth mercy forth with justice.
Slain is the moerdrer and moerdrice
Thurgh verray trowthe of rihtwisnesse,
And thurgh mercy sauf is simplesse
Of hire whom mercy preserveth;
Thus hath he wel that wel deserveth.
   Whan al this thing is don and ended,
This king, which loved was and frended,
A lettre hath, which cam to him
Be schipe fro Pentapolim,
Be which the lond hath to him write,
That he wolde understonde and wite
Hou in good mynde and in good pes
Ded is the king Artestrates,
Wherof thei alle of on acord
Him preiden, as here liege lord,
That he the lettre wel conceive
And come his regne to receive,
Which God hath gove him and fortune;
And thus besoghte the commune
Forth with the grete lordes alle.
This king sih how it was befalle,
Fro Tharse and in prosperité
He tok his leve of that cité
And goth him into schipe agein:
The wynd was good, the see was plein,
Hem nedeth noght a riff to slake,
Til thei Pentapolim have take.
The lond, which herde of that tidinge,
Was wonder glad of his cominge;
He resteth him a day or tuo
And tok his conseil to him tho,
And sette a time of Parlement,
Wher al the lond of on assent
Forth with his wif hath him corouned,
Wher alle goode him was fuisouned.
Lo, what it is to be wel grounded:
For he hath ferst his love founded
Honesteliche as for to wedde,
Honesteliche his love he spedde
And hadde children with his wif,
And as him liste he ladde his lif;
And in ensample as it is write,
That alle lovers myhten wite
How ate laste it schal be sene
Of love what thei wolden mene.
For se now on that other side,
Antiochus with al his pride,
Which sette his love unkindely,
His ende he hadde al sodeinly,
Set agein kinde upon vengance,
And for his lust hath his penance.
[The Confessor's Final Counsel]
   "Lo thus, mi sone, myht thou liere
What is to love in good manere,
And what to love in other wise.
The mede arist of the servise;
Fortune, thogh sche be noght stable,
Yit at som time is favorable
To hem that ben of love trewe.
Bot certes it is for to rewe
To se love agein kinde falle,
For that makth sore a man to falle,
As thou myht of tofore rede.
Forthi, my sone, I wolde rede
To lete al other love aweie,
Bot if it be thurgh such a weie
As love and reson wolde acorde.
For elles, if that thou descorde,
And take lust as doth a beste,
Thi love mai noght ben honeste;
For be no skile that I finde
Such lust is noght of loves kinde."
[The Lover's Admission and Request]
   "Mi fader, hou so that it stonde,
Youre tale is herd and understonde,
As thing which worthi is to hiere,
Of gret ensample and gret matiere,
Wherof, my fader, God you quyte.
Bot if this point miself aquite
I mai riht wel, that nevere yit
I was assoted in my wit,
Bot only in that worthi place
Wher alle lust and alle grace
Is set, if that Danger ne were.
Bot that is al my moste fere.
I not what ye fortune acompte,
Bot what thing danger mai amonte
I wot wel, for I have assaied;
For whan myn herte is best arraied
And I have al my wit thurghsoght
Of love to beseche hire oght,
For al that evere I skile may,
I am concluded with a nay.
That o sillable hath overthrowe
A thousend wordes on a rowe
Of suche as I best speke can;
Thus am I bot a lewed man.
Bot, fader, for ye ben a clerk
Of love, and this matiere is derk,
And I can evere leng the lasse,
Bot yit I mai noght let it passe,
Youre hole conseil I beseche,
That ye me be som weie teche
What is my beste, as for an ende."
[The Confessor's Reply]
"Mi sone, unto the trouthe wende
Now wol I for the love of thee,
And lete alle othre truffles be.
   The more that the nede is hyh,
The more it nedeth to be slyh
To him which hath the nede on honde.
I have wel herd and understonde,
Mi sone, al that thou hast me seid,
And ek of that thou hast me preid,
Nou at this time that I schal
As for conclusioun final
Conseile upon thi nede sette.
So thenke I finaly to knette
This cause, where it is tobroke,
And make an ende of that is spoke.
For I behihte thee that gifte
Ferst whan thou come under my schrifte,
That thogh I toward Venus were,
Yit spak I suche wordes there,
That for the presthod which I have,
Min ordre and min astat to save,
I seide I wolde of myn office
To vertu more than to vice
Encline, and teche thee mi lore.
Forthi to speken overmore
Of love, which thee mai availe,
Tak love where it mai noght faile.
For as of this which thou art inne,
Be that thou seist it is a sinne,
And sinne mai no pris deserve;
Withoute pris and who schal serve,
I not what profit myhte availe.
Thus folweth it, if thou travaile
Wher thou no profit hast ne pris,
Thou art toward thiself unwis.
And sett thou myhtest lust atteigne,
Of every lust th'ende is a peine,
And every peine is good to fle;
So it is wonder thing to se,
Why such a thing schal be desired.
The more that a stock is fyred,
The rathere into aisshe it torneth;
The fot which in the weie sporneth
Ful ofte his heved hath overthrowe.
Thus love is blind and can noght knowe
Wher that he goth, til he be falle.
Forthi, bot if it so befalle
With good conseil that he be lad,
Him oghte for to ben adrad.
For conseil passeth alle thing
To him which thenkth to ben a king;
And every man for his partie
A kingdom hath to justefie,
That is to sein his oghne dom.
If he misreule that kingdom,
He lest himself, and that is more
Than if he loste schip and ore
And al the worldes good withal:
For what man that in special
Hath noght himself, he hath noght elles,
No mor the perles than the schelles;
Al is to him of o value.
Thogh he hadde at his retenue
The wyde world riht as he wolde,
Whan he his herte hath noght withholde
Toward himself, al is in vein.
And thus, my sone, I wolde sein,
As I seide er, that thou aryse,
Er that thou falle in such a wise
That thou ne myht thiself rekevere;
For love, which that blind was evere,
Makth alle his servantz blinde also.
My sone, and if thou have be so,
Yit is it time to withdrawe,
And set thin herte under that lawe,
The which of reson is governed
And noght of will. And to be lerned,
Ensamples thou hast many on
Of now and ek of time gon,
That every lust is bot a while;
And who that wole himself beguile,
He may the rathere be deceived.
Mi sone, now thou hast conceived
Somwhat of that I wolde mene.
Hierafterward it schal be sene
If that thou lieve upon mi lord;
For I can do to thee no more
Bot teche thee the rihte weie:
Now ches if thou wolt live or deie."
[Debate between the Confessor and the Lover]
   "Mi fader, so as I have herd
Your tale, bot it were ansuerd,
I were mochel for to blame.
Mi wo to you is bot a game,
That fielen noght of that I fiele.
The fielinge of a mannes hiele
Mai noght be likned to the herte:
I mai noght, thogh I wolde, asterte,
And ye be fre from al the peine
Of love, wherof I me pleigne.
It is riht esi to comaunde;
The hert which fre goth on the launde
Not of an oxe what him eileth;
It falleth ofte a man merveileth
Of that he seth an other fare,
Bot if he knewe himself the fare,
And felt it as it is in soth,
He scholde don riht as he doth,
Or elles werse in his degré:
For wel I wot, and so do ye,
That love hath evere yit ben used,
So mot I nedes ben excused.
Bot, fader, if ye wolde thus
Unto Cupide and to Venus
Be frendlich toward mi querele,
So that myn herte were in hele
Of love which is in mi briest,
I wot wel thanne a betre prest
Was nevere mad to my behove.
Bot al the whiles that I hove
In noncertein betwen the tuo,
And not if I to wel or wo
Schal torne, that is al my drede,
So that I not what is to rede.
Bot for final conclusion
I thenke a supplicacion
With pleine wordes and expresse
Wryte unto Venus the goddesse,
The which I preie you to bere
And bringe agein a good ansuere."
   Tho was betwen mi prest and me
Debat and gret perplexeté:
Mi resoun understod him wel,
And knew it was soth everydel
That he hath seid, bot noght forthi
Mi will hath nothing set therby.
For techinge of so wis a port
Is unto love of no desport;
Yit myhte nevere man beholde
Reson, wher love was withholde;
Thei be noght of o governance.
And thus we fellen in distance,
Mi prest and I, bot I spak faire,
And thurgh mi wordes debonaire
Thanne ate laste we acorden,
So that he seith he wol recorden
To speke and stonde upon mi syde
To Venus bothe and to Cupide;
And bad me wryte what I wolde,
And seith me trewly that he scholde
Mi lettre bere unto the queene.
   And I sat doun upon the grene
Fulfilt of loves fantasie,
And with the teres of myn ye
In stede of enke I gan to wryte
The wordes whiche I wolde endite
Unto Cupide and to Venus.
And in mi lettre I seide thus:
[The Lover's Poetic Supplication]
   "The wofull peine of loves maladie,
Agein the which mai no phisique availe,
Min herte hath so bewhaped with sotie,
That wher so that I reste or I travaile,
I finde it evere redy to assaile
Mi resoun, which that can him noght defende.
Thus seche I help, wherof I mihte amende.
Ferst to Nature if that I me compleigne,
Ther finde I hou that every creature
Som time ayer hath love in his demeine,
So that the litel wrenne in his mesure
Hath yit of kinde a love under his cure;
And I bot on desire, of which I misse:
And thus, bot I, hath every kinde his blisse.
The resoun of my wit it overpasseth,
Of that Nature techeth me the weie
To love, and yit no certein sche compasseth
Hou I schal spede, and thus betwen the tweie
I stonde, and not if I schal live or deie.
For thogh reson agein my will debate,
I mai noght fle, that I ne love algate.
Upon miself is thilke tale come,
Hou whilom Pan, which is the god of kinde,
With love wrastlede and was overcome:
For evere I wrastle and evere I am behinde,
That I no strengthe in al min herte finde,
Wherof that I mai stonden eny throwe;
So fer mi wit with love is overthrowe.
Whom nedeth help, he mot his helpe crave,
Or helpeles he schal his nede spille:
Pleinly thurghsoght my wittes alle I have,
Bot non of hem can helpe after mi wille;
And als so wel I mihte sitte stille,
As preie unto mi lady eny helpe:
Thus wot I noght wherof miself to helpe.
Unto the grete Jove and if I bidde,
To do me grace of thilke swete tunne,
Which under keie in his celier amidde
Lith couched, that fortune is overrunne,
Bot of the bitter cuppe I have begunne,
I not hou ofte, and thus finde I no game;
For evere I axe and evere it is the same.
I se the world stonde evere upon eschange,
Nou wyndes loude, and nou the weder softe;
I mai sen ek the grete mone change,
And thing which nou is lowe is eft alofte;
The dredfull werres into pes ful ofte
Thei torne; and evere is Danger in o place,
Which wol noght change his will to do me grace.
Bot upon this the grete clerc Ovide,
Of love whan he makth his remembrance,
He seith ther is the blinde god Cupide,
The which hath love under his governance,
And in his hond with many a fyri lance
He woundeth ofte, ther he wol noght hele;
And that somdiel is cause of mi querele.
Ovide ek seith that love to parforne
Stant in the hond of Venus the goddesse;
Bot whan sche takth hir conseil with Satorne,
Ther is no grace, and in that time, I gesse,
Began mi love, of which myn hevynesse
Is now and evere schal, bot if I spede:
So wot I noght miself what is to rede.
Forthi to you, Cupide and Venus bothe,
With al myn hertes obeissance I preie,
If ye were ate ferste time wrothe,
Whan I began to love, as I you seie,
Nou stynt, and do thilke infortune aweie,
So that Danger, which stant of retenue
With my ladi, his place mai remue.
O thou Cupide, god of loves lawe,
That with thi dart brennende hast set afyre
Min herte, do that wounde be withdrawe,
Or gif me salve such as I desire.
For service in thi court withouten hyre
To me, which evere yit have kept thin heste,
Mai nevere be to loves lawe honeste.
O thou, gentile Venus, loves queene,
Withoute gult thou dost on me thi wreche;
Thou wost my peine is evere aliche grene
For love, and yit I mai it noght areche:
This wold I for my laste word beseche,
That thou mi love aquite as I deserve,
Or elles do me pleinly for to sterve."
[Venus' Reply]
   Whanne I this supplicacioun
With good deliberacioun,
In such a wise as ye nou wite,
Hadde after min entente write
Unto Cupide and to Venus,
This prest which hihte Genius
It tok on honde to presente,
On my message and forth he wente
To Venus, for to wite hire wille.
And I bod in the place stille,
And was there bot a litel while,
Noght full the montance of a mile,
Whan I behield and sodeinly
I sih wher Venus stod me by.
So as I myhte, under a tre
To grounde I fell upon mi kne,
And preide hire for to do me grace:
Sche caste hire chiere upon mi face,
And as it were halvinge a game
Sche axeth me what is mi name.
"Ma dame," I seide, "John Gower."
   "Now John," quod sche, "in my pouer
Thou most as of thi love stonde;
For I thi bille have understonde,
In which to Cupide and to me
Somdiel thou hast compleigned thee,
And somdiel to Nature also.
Bot that schal stonde among you tuo,
For therof have I noght to done;
For Nature is under the mone
Maistresse of every lives kinde,
Bot if so be that sche mai finde
Som holy man that wol withdrawe
His kindly lust agein hir lawe;
Bot sielde whanne it falleth so,
For fewe men ther ben of tho,
Bot of these othre ynowe be,
Whiche of here oghne nyceté
Agein Nature and hire office
Deliten hem in sondri vice,
Wherof that sche ful ofte hath pleigned,
And ek my court it hath desdeigned
And evere schal; for it receiveth
Non such that kinde so deceiveth.
For al onliche of gentil love
Mi court stant alle courtz above
And takth noght into retenue
Bot thing which is to kinde due,
For elles it schal be refused.
Wherof I holde thee excused,
For it is manye daies gon,
That thou amonges hem were on
Which of my court hast ben withholde;
So that the more I am beholde
Of thi desese to commune,
And to remue that fortune,
Which manye daies hath thee grieved.
Bot if my conseil mai be lieved,
Thou schalt ben esed er thou go
Of thilke unsely jolif wo,
Wherof thou seist thin herte is fyred.
Bot as of that thou hast desired
After the sentence of thi bille,
Thou most therof don at my wille,
And I therof me wole avise.
For be thou hol, it schal suffise.
Mi medicine is noght to sieke
For thee and for suche olde sieke,
Noght al per chance as ye it wolden,
Bot so as ye be reson scholden,
Acordant unto loves kinde.
For in the plit which I thee finde,
So as mi court it hath awarded,
Thou schalt be duely rewarded;
And if thou woldest more crave,
It is no riht that thou it have."
[Old Age]
Qui cupit id quod habere nequit, sua tempora perdit,
   Est vbi non posse, velle salute caret.
Non estatis opus gelidis hirsuta capillis,
   Cum calor abcessit, equiperabit hiems;
Sicut habet Mayus non dat natura Decembri,
   Nec poterit compar floribus esse lutum;
Sic neque decrepita senium iuvenile voluptas
   Floret in obsequium, quod Venus ipsa petit.
Conveniens igitur foret, vt quos cana senectus
   Attigit, vlterius corpora casta colant.
   Venus, which stant withoute lawe
In noncertein, bot as men drawe
Of Rageman upon the chance,
Sche leith no peis in the balance,
Bot as hir lyketh for to weie;
The trewe man ful ofte aweie
Sche put, which hath hir grace bede,
And set an untrewe in his stede.
Lo, thus blindly the world sche diemeth
In loves cause, as to me siemeth:
I not what othre men wol sein,
Bot I algate am so besein,
And stonde as on amonges alle
Which am out of hir grace falle,
It nedeth take no witnesse:
For sche which seid is the goddesse,
To whether part of love it wende,
Hath sett me for a final ende
The point wherto that I schal holde.
For whan sche hath me wel beholde,
Halvynge of scorn, sche seide thus:
"Thou wost wel that I am Venus,
Which al only my lustes seche;
And wel I wot, thogh thou beseche
Mi love, lustes ben ther none,
Whiche I mai take in this persone;
For loves lust and lockes hore
In chambre acorden neveremore,
And thogh thou feigne a yong corage,
It scheweth wel be the visage
That olde grisel is no fole:
There ben ful manye yeeres stole
With thee and with suche othre mo,
That outward feignen youthe so
And ben withinne of pore assay.
'Min herte wolde and I ne may'
Is noght beloved nou adayes;
Er thou make eny suche assaies
To love, and faile upon the fet,
Betre is to make a beau retret;
For thogh thou myhtest love atteigne,
Yit were it bot an ydel peine,
Whan that thou art noght sufficant
To holde love his covenant.
Forthi tak hom thin herte agein,
That thou travaile noght in vein,
Wherof my court may be deceived.
I wot and have it wel conceived,
Hou that thi will is good ynowh;
Bot mor behoveth to the plowh,
Wherof thee lacketh, as I trowe:
So sitte it wel that thou beknowe
Thi fieble astat, er thou beginne
Thing wher thou miht non ende winne.
What bargain scholde a man assaie,
Whan that him lacketh for to paie?
Mi sone, if thou be wel bethoght,
This toucheth thee; forget it noght:
The thing is torned into was;
That which was whilom grene gras,
Is welked hey at time now.
Forthi mi conseil is that thou
Remembre wel hou thou art old."
[Parliament of Exemplary Lovers]
   Whan Venus hath hir tale told,
And I bethoght was al aboute,
Tho wiste I wel withoute doute,
That ther was no recoverir;
And as a man the blase of fyr
With water quencheth, so ferd I;
A cold me cawhte sodeinly,
For sorwe that myn herte made
Mi dedly face pale and fade
Becam, and swoune I fell to grounde.
And as I lay the same stounde,
Ne fully quik ne fully ded,
Me thoghte I sih tofor myn hed
Cupide with his bowe bent,
And lich unto a Parlement,
Which were ordeigned for the nones,
With him cam al the world at ones
Of gentil folk that whilom were
Lovers, I sih hem alle there
Forth with Cupide in sondri routes.
Min yhe and as I caste aboutes,
To knowe among hem who was who,
I sih wher lusty youthe tho,
As he which was a capitein,
Tofore alle othre upon the plein
Stod with his route wel begon,
Here hevedes kempt, and therupon
Carlandes noght of o colour,
Some of the lef, some of the flour,
And some of grete perles were;
The newe guise of Beawme there,
With sondri thinges wel devised,
I sih, wherof thei ben queintised.
It was al lust that thei with ferde,
Ther was no song that I ne herde,
Which unto love was touchende;
Of Pan and al that was likende
As in pipinge of melodie
Was herd in thilke compaignie
So lowde, that on every side
It thoghte as al the hevene cride
In such acord and such a soon
Of bombard and of clarion
With cornemuse and schallemele,
That it was half a mannes hele
So glad a noise for to hiere.
And as me thoghte, in this manere
Al freissh I syh hem springe and dance,
And do to love her entendance
After the lust of youthes heste.
Ther was ynowh of joie and feste,
For evere among thei laghe and pleie,
And putten care out of the weie,
That he with hem ne sat ne stod.
And over this I understod,
So as myn ere it myhte areche,
The moste matiere of her speche
Was al of knyhthod and of armes,
And what it is to ligge in armes
With love, whanne it is achieved.
   Ther was Tristram, which was believed
With bele Ysolde, and Lancelot
Stod with Gunnore, and Galahot
With his ladi, and as me thoghte,
I syh wher Jason with him broghte
His love, which that Creusa hihte,
And Hercules, which mochel myhte,
Was ther berende his grete mace,
And most of alle in thilke place
He peyneth him to make chiere
With Eolen, which was him diere.
   Theseus, thogh he were untrewe
To love, as alle wommen knewe,
Yit was he there natheles
With Phedra, whom to love he ches.
Of Grece ek ther was Thelamon,
Which fro the king Lamenedon
At Troie his doghter refte aweie,
Eseonen, as for his preie,
Which take was whan Jason cam
Fro Colchos, and the cité nam
In vengance of the ferste hate;
That made hem after to debate,
Whan Priamus the newe toun
Hath mad. And in avisioun
Me thoghte that I sih also
Ector forth with his brethren tuo;
Himself stod with Pantaselee,
And next to him I myhte se,
Wher Paris stod with faire Eleine,
Which was his joie sovereine;
And Troilus stod with Criseide,
Bot evere among, althogh he pleide,
Be semblant he was hevy chiered,
For Diomede, as him was liered,
Cleymeth to ben his parconner.
And thus full many a bacheler,
A thousend mo than I can sein,
With yowthe I sih ther wel besein
Forth with here loves glade and blithe.
   And some I sih whiche ofte sithe
Compleignen hem in other wise;
Among the whiche I syh Narcise
And Piramus, that sory were.
The worthi Grek also was there,
Achilles, which for love deide.
Agamenon ek, as men seide,
And Menelay the king also
I syh, with many an other mo,
Which hadden be fortuned sore
In loves cause.
                        And overmore
Of wommen in the same cas,
With hem I sih wher Dido was,
Forsake which was with Enee;
And Phillis ek I myhte see,
Whom Demephon deceived hadde;
And Adriagne hir sorwe ladde,
For Theseus hir soster tok
And hire unkindely forsok.
I sih ther ek among the press
Compleignende upon Hercules
His ferste love Deyanire,
Which sette him afterward afyre.
Medea was there ek and pleigneth
Upon Jason, for that he feigneth,
Withoute cause and tok a newe;
Sche seide, "Fy on alle untrewe!"
I sih there ek Deydamie,
Which hadde lost the compaignie
Of Achilles, whan Diomede
To Troie him fette upon the nede.
   Among these othre upon the grene
I syh also the wofull queene
Cleopatras, which in a cave
With serpentz hath hirself begrave
Al quik, and so sche was totore,
For sorwe of that sche hadde lore
Antonye, which hir love hath be.
And forth with hire I sih Tisbee,
Which on the scharpe swerdes point
For love deide in sory point;
And as myn ere it myhte knowe,
She seide, "Wo worthe alle slowe!"
The pleignte of Progne and Philomene
Ther herde I what it wolde mene,
How Tereus of his untrouthe
Undede hem bothe, and that was routhe;
And next to hem I sih Canace,
Which for Machaire hir fader grace
Hath lost, and deide in wofull plit.
And as I sih in my spirit,
Me thoghte amonges othre thus
The doghter of king Priamus,
Polixena, whom Pirrus slowh,
Was there and made sorwe ynowh,
As sche which deide gulteles
For love, and yit was loveles.
   And for to take the desport,
I sih there some of other port,
And that was Circes and Calipse,
That cowthen do the mone eclipse,
Of men and change the liknesses,
Of art magique sorceresses;
Thei hielde in honde many on,
To love wher thei wolde or non.
   Bot above alle that ther were
Of wommen I sih foure there,
Whos name I herde most comended:
Be hem the court stod al amended;
For wher thei comen in presence,
Men deden hem the reverence,
As thogh they hadden be goddesses,
Of al this world or emperesses.
And as me thoghte, an ere I leide,
And herde hou that these othre seide,
"Lo, these ben the foure wyves,
Whos feith was proeved in her lyves:
For in essample of alle goode
With mariage so thei stode
That fame, which no gret thing hydeth,
Yit in cronique of hem abydeth."
   Penolope that on was hote,
Whom many a knyht hath loved hote,
Whil that hire lord Ulixes lay
Full many a yer and many a day
Upon the grete siege of Troie.
Bot sche, which hath no worldes joie
Bot only of hire housebonde,
Whil that hir lord was out of londe,
So wel hath kept hir wommanhiede,
That al the world therof tok hiede,
And nameliche of hem in Grece.
   That other womman was Lucrece,
Wif to the Romain Collatin;
And sche constreigned of Tarquin
To thing which was agein hir wille,
Sche wolde noght hirselven stille,
Bot deide only for drede of schame
In keping of hire goode name,
As sche which was on of the beste.
   The thridde wif was hote Alceste,
Which whanne Ametus scholde dye
Upon his grete maladye,
Sche preide unto the goddes so,
That sche receyveth al the wo
And deide hirself to give him lif:
Lo, if this were a noble wif.
   The ferthe wif which I ther sih,
I herde of hem that were nyh
Hou sche was cleped Alcione,
Which to Seyix hir lord al one
And to no mo hir body kepte;
And whan sche sih him dreynt, sche lepte
Into the wawes where he swam,
And there a sefoul sche becam,
And with hire wenges him bespradde
For love which to him sche hadde.
   Lo, these foure were tho
Whiche I sih, as me thoghte tho,
Among the grete compaignie
Which Love hadde for to guye.
Bot Youthe, which in special
Of Loves court was mareschal,
So besy was upon his lay,
That he non hiede where I lay
Hath take. And thanne, as I behield,
Me thoghte I sih upon the field,
Where Elde cam a softe pas
Toward Venus, ther as sche was.
With him gret compaignie he ladde,
Bot noght so manye as Youthe hadde:
The moste part were of gret age,
And that was sene in the visage,
And noght forthi, so as thei myhte,
Thei made hem yongly to the sihte:
Bot yit herde I no pipe there
To make noise in mannes ere,
Bot the musette I myhte knowe,
For olde men which souneth lowe,
With harpe and lute and with citole.
The hovedance and the carole,
In such a wise as love hath bede,
A softe pas thei dance and trede;
And with the wommen otherwhile
With sobre chier among thei smyle,
For laghtre was ther non on hyh.
And natheles full wel I syh
That thei the more queinte it made
For love, in whom thei weren glade.
   And there me thoghte I myhte se
The king David with Bersabee,
And Salomon was noght withoute;
Passende an hundred on a route
Of wyves and of concubines,
Juesses bothe and Sarazines,
To him I sih alle entendant.
I not if he was sufficant,
Bot natheles for al his wit
He was attached with that writ
Which love with his hond enseleth,
Fro whom non erthly man appeleth.
And over this, as for a wonder,
With his leon which he put under,
With Dalida Sampson I knew,
Whos love his strengthe al overthrew.
   I syh there Aristotle also,
Whom that the queene of Grece so
Hath bridled, that in thilke time
Sche made him such a silogime,
That he forgat al his logique;
Ther was non art of his practique,
Thurgh which it mihte ben excluded
That he ne was fully concluded
To love, and dede his obeissance.
And ek Virgile of aqueintance
I sih, wher he the maiden preide,
Which was the doghter, as men seide,
Of th'emperour whilom of Rome;
Sortes and Plato with him come,
So dede Ovide the poete.
I thoghte thanne how love is swete,
Which hath so wise men reclamed,
And was miself the lasse aschamed,
Or for to lese or for to winne
In the meschief that I was inne:
And thus I lay in hope of grace.
   And whan thei comen to the place
Wher Venus stod and I was falle,
These olde men with o vois alle
To Venus preiden for my sake.
And sche, that myhte noght forsake
So gret a clamour as was there,
Let pité come into hire ere;
And forth withal unto Cupide
Sche preith that he upon his side
Me wolde thurgh his grace sende
Som confort, that I myhte amende,
Upon the cas which is befalle.
And thus for me thei preiden alle
Of hem that weren olde aboute,
And ek some of the yonge route,
Of gentilesse and pure trouthe
I herde hem telle it was gret routhe,
That I withouten help so ferde.
And thus me thoghte I lay and herde.
[Cupid Returns]
   Cupido, which may hurte and hele
In loves cause, as for myn hele
Upon the point which him was preid
Cam with Venus, wher I was leid
Swounende upon the grene gras.
And, as me thoghte, anon ther was
On every side so gret presse,
That every lif began to presse,
I wot noght wel hou many score,
Suche as I spak of now tofore,
Lovers, that comen to beholde,
Bot most of hem that weren olde.
Thei stoden there at thilke tyde,
To se what ende schal betyde
Upon the cure of my sotie.
Tho myhte I hiere gret partie
Spekende, and ech his oghne avis
Hath told, on that, another this:
Bot among alle this I herde,
Thei weren wo that I so ferde,
And seiden that for no riote
An old man scholde noght assote;
For as thei tolden redely,
Ther is in him no cause why,
Bot if he wolde himself benyce;
So were he wel the more nyce.
And thus desputen some of tho,
And some seiden nothing so,
Bot that the wylde loves rage
In mannes lif forberth non age;
Whil ther is oyle for to fyre,
The lampe is lyhtly set afyre,
And is ful hard er it be queynt
Bot only if it be som seint,
Which God preserveth of his grace.
And thus me thoghte, in sondri place
Of hem that walken up and doun
Ther was diverse opinoun,
And for a while so it laste,
Til that Cupide to the laste,
Forth with his moder full avised,
Hath determined and devised
Unto what point he wol descende.
And al this time I was liggende
Upon the ground tofore his yhen,
And thei that my desese syhen
Supposen noght I scholde live;
Bot he, which wolde thanne give
His grace, so as it mai be,
This blinde god which mai noght se,
Hath groped til that he me fond;
And as he pitte forth his hond
Upon my body, wher I lay,
Me thoghte a fyri lancegay,
Which whilom thurgh myn herte he caste,
He pulleth oute, and also faste
As this was do, Cupide nam
His weie, I not where he becam,
And so dede al the remenant
Which unto him was entendant,
Of hem that in avision
I hadde a revelacion,
So as I tolde now tofore.
[Healing Love's Wound]
   Bot Venus wente noght therfore,
Ne Genius, whiche thilke time
Abiden bothe faste byme.
And sche which mai the hertes bynde
In loves cause and ek unbinde,
Er I out of mi trance aros,
Venus, which hield a boiste clos,
And wolde noght I scholde deie,
Tok out mor cold than eny keie
An oignement, and in such point
Sche hath my wounded herte enoignt,
My temples and my reins also.
And forth withal sche tok me tho
A wonder mirour for to holde,
In which sche bad me to beholde
And taken hiede of that I syhe;
Wherinne anon myn hertes yhe
I caste, and sih my colour fade,
Myn yhen dymme and al unglade,
Mi chiekes thinne, and al my face
With elde I myhte se deface,
So riveled and so wo besein,
That ther was nothing full ne plein,
I syh also myn heres hore.
Mi will was tho to se no more
Outwith, for ther was no plesance;
And thanne into my remembrance
I drowh myn olde daies passed,
And as reson it hath compassed,
I made a liknesse of miselve
Unto the sondri monthes twelve,
Wherof the yeer in his astat
Is mad, and stant upon debat,
That lich til other non acordeth.
For who the times wel recordeth,
And thanne at Marche if he beginne,
Whan that the lusti yeer comth inne,
Til Augst be passed and Septembre,
The myhty youthe he may remembre
In which the yeer hath his deduit
Of gras, of lef, of flour, of fruit,
Of corn and of the wyny grape.
And afterward the time is schape
To frost, to snow, to wind, to rein,
Til eft that Mars be come agein:
The wynter wol no somer knowe,
The grene lef is overthrowe,
The clothed erthe is thanne bare,
Despuiled is the somerfare,
That erst was hete is thanne chele.
   And thus thenkende thoghtes fele,
I was out of mi swoune affraied,
Wherof I sih my wittes straied,
And gan to clepe hem hom agein.
And whan Resoun it herde sein
That loves rage was aweie,
He cam to me the rihte weie,
And hath remued the sotie
Of thilke unwise fantasie,
Wherof that I was wont to pleigne,
So that of thilke fyri peine
I was mad sobre and hol ynowh.
   Venus behield me than and lowh,
And axeth, as it were in game,
What love was. And I for schame
Ne wiste what I scholde ansuere;
And natheles I gan to swere
That be my trouthe I knew him noght;
So ferr it was out of mi thoght,
Riht as it hadde nevere be.
"Mi goode sone," tho quod sche,
"Now at this time I lieve it wel,
So goth the fortune of my whiel;
Forthi mi conseil is thou leve."
   "Ma dame," I seide, "be your leve,
Ye witen wel, and so wot I,
That I am unbehovely
Your court fro this day forth to serve.
And for I may no thonk deserve,
And also for I am refused,
I preie you to ben excused.
And natheles as for the laste,
Whil that my wittes with me laste,
Touchende mi confession
I axe an absolucion
Of Genius, er that I go."
The prest anon was redy tho,
And seide, "Sone, as of thi schrifte
Thou hast ful pardoun and forgifte;
Forget it thou, and so wol I."
   "Min holi fader, grant mercy,"
Quod I to him, and to the queene
I fell on knes upon the grene,
And tok my leve for to wende.
Bot sche, that wolde make an ende,
As therto which I was most able,
A peire of bedes blak as sable
Sche tok and heng my necke aboute;
Upon the gaudes al withoute
Was write of gold, Por reposer.
"Lo," thus sche seide, "John Gower,
Now thou art ate laste cast,
This have I for thin ese cast,
That thou no more of love sieche.
Bot my will is that thou besieche
And preie hierafter for the pes,
And that thou make a plein reles
To love, which takth litel hiede
Of olde men upon the nede,
Whan that the lustes ben aweie:
Forthi to thee nys bot o weie,
In which let reson be thi guide;
For he may sone himself misguide,
That seth noght the peril tofore.
Mi sone, be wel war therfore,
And kep the sentence of my lore
And tarie thou mi court no more,
Bot go ther vertu moral duelleth,
Wher ben thi bokes, as men telleth,
Whiche of long time thou hast write.
For this I do thee wel to wite,
If thou thin hele wolt pourchace,
Thou miht noght make suite and chace,
Wher that the game is nought pernable;
It were a thing unresonable,
A man to be so overseie.
Forthi tak hiede of that I seie;
For in the lawe of my comune
We be noght schape to comune,
Thiself and I, nevere after this.
Now have y seid al that ther is
Of love as for thi final ende.
Adieu, for y mot fro thee wende."
[Leave-taking of Venus]
And with that word al sodeinly,
Enclosid in a sterred sky,
Venus, which is the qweene of love,
Was take in to hire place above,
More wist y nought wher sche becam.
And thus my leve of hire y nam,
And forth with al the same tide
Hire prest, which wolde nought abide,
Or be me lief or be me loth,
Out of my sighte forth he goth,
And y was left withouten helpe.
So wiste I nought wher of to yelpe,
Bot only that y hadde lore
My time, and was sori therfore.
And thus bewhapid in my thought,
Whan al was turnyd into nought,
I stod amasid for a while,
And in myself y gan to smyle
Thenkende uppon the bedis blake,
And how they weren me betake,
For that y schulde bidde and preie.
And whanne y sigh non othre weie
Bot only that y was refusid,
Unto the lif which y hadde usid
I thoughte nevere torne agein:
And in this wise, soth to seyn,
Homward a softe pas y wente,
Wher that with al myn hol entente
Uppon the poynt that y am schryve
I thenke bidde whil y live.
[Prayer for England]
Parce precor, Criste, populus quo gaudeat iste;
   Anglia ne triste subeat, rex summe, resiste.
Corrige quosque status, fragiles absolue reatus;
   Vnde deo gratus vigeat locus iste beatus.
   He which withinne daies sevene
This large world forth with the hevene
Of his eternal providence
Hath mad, and thilke intelligence
In mannys soule resonable
Hath schape to be perdurable,
Wherof the man of his feture
Above alle erthli creature
Aftir the soule is immortal,
To thilke lord in special,
As He which is of alle thinges
The creatour, and of the kynges
Hath the fortunes uppon honde,
His grace and mercy for to fonde
Uppon my bare knes y preie,
That He this lond in siker weie
Wol sette uppon good governance.
For if men takyn remembrance
What is to live in unité,
Ther ys no staat in his degree
That noughte to desire pes,
Withouten which, it is no les,
To seche and loke into the laste,
Ther may no worldes joye laste.
   Ferst for to loke the clergie,
Hem oughte wel to justefie
Thing which belongith to here cure,
As for to praie and to procure
Oure pes toward the hevene above,
And ek to sette reste and love
Among ous on this erthe hiere.
For if they wroughte in this manere
Aftir the reule of charité,
I hope that men schuldyn se
This lond amende.
   And ovyr this,
To seche and loke how that it is
Touchende of the chevalerie,
Which for to loke, in som partie
Is worthi for to be comendid,
And in som part to ben amendid,
That of here large retenue
The lond is ful of maintenue,
Which causith that the comune right
In fewe contrees stant upright.
Extorcioun, contekt, ravine
Withholde ben of that covyne,
Aldai men hierin gret compleignte
Of the desease, of the constreignte,
Wherof the poeple is sore oppressid:
God graunte it mote be redressid.
For of knyghthode th'ordre wolde
That thei defende and kepe scholde
The comun right and the fraunchise
Of holy cherche in alle wise,
So that no wikke man it dere,
And therfore servith scheld and spere.
Bot for it goth now other weie,
Oure grace goth the more aweie.
   And for to lokyn ovyrmore,
Wherof the poeple pleigneth sore,
Toward the lawis of oure lond,
Men sein that trouthe hath broke his bond
And with brocage is goon aweie,
So that no man can se the weie
Wher for to fynde rightwisnesse.
   And if men sechin sikernesse
Uppon the lucre of marchandie,
Compassement and tricherie
Of singuler profit to wynne,
Men seyn, is cause of mochil synne,
And namely of divisioun,
Which many a noble worthi toun
Fro welthe and fro prosperité
Hath brought to gret adversité.
So were it good to ben al on,
For mechil grace ther uppon
Unto the citees schulde falle,
Which myghte availle to ous alle,
If these astatz amendid were,
So that the vertus stodyn there
And that the vices were aweie,
Me thenkth y dorste thanne seie,
This londis grace schulde arise.
[On Kingship]
   Bot yit to loke in othre wise,
Ther is a stat, as ye schul hiere,
Above alle othre on erthe hiere,
Which hath the lond in his balance.
   To him belongith the leiance
Of clerk, of knyght, of man of lawe;
Undir his hond al is forth drawe
The marchant and the laborer;
So stant it al in his power
Or for to spille or for to save.
Bot though that he such power have,
And that his myghtes ben so large,
He hath hem nought withouten charge,
To which that every kyng ys swore.
So were it good that he therfore
First unto rightwisnesse entende,
Wherof that he hymself amende
Toward his God and leve vice,
Which is the chief of his office;
And aftir al the remenant
He schal uppon his covenant
Governe and lede in such a wise,
So that ther be no tirandise,
Wherof that he his poeple grieve,
Or ellis may he nought achieve
That longith to his regalie.
For if a kyng wol justifie
His lond and hem that beth withynne,
First at hymself he mot begynne,
To kepe and reule his owne astat,
That in hymself be no debat
Toward his God: for othre wise
Ther may non erthly kyng suffise
Of his kyngdom the folk to lede,
Bot he the kyng of hevene drede.
For what kyng sett hym uppon pride
And takth his lust on every side
And wil nought go the righte weie,
Though God his grace caste aweie
No wondir is, for ate laste
He schal wel wite it mai nought laste,
The pompe which he secheth here.
Bot what kyng that with humble chere
Aftir the lawe of God eschuieth
The vices, and the vertus suieth,
His grace schal be suffisant
To governe al the remenant
Which longith to his duité;
So that in his prosperité
The poeple schal nought ben oppressid,
Wherof his name schal be blessid,
For evere and be memorial.
[Farewell to the Book]
   And now to speke as in final,
Touchende that y undirtok
In Englesch for to make a book
Which stant betwene ernest and game,
I have it maad as thilke same
Which axe for to ben excusid,
And that my bok be nought refusid
Of lered men, whanne thei it se,
For lak of curiosité:
For thilke scole of eloquence
Belongith nought to my science,
Uppon the forme of rethoriqe
My wordis for to peinte and pike,
As Tullius som tyme wrot.
Bot this y knowe and this y wot,
That y have do my trewe peyne
With rude wordis and with pleyne,
In al that evere y couthe and myghte,
This bok to write as y behighte,
So as siknesse it soffre wolde;
And also for my daies olde,
That y am feble and impotent,
I wot nought how the world ys went.
So preye y to my lordis alle
Now in myn age, how so befalle,
That y mot stonden in here grace;
For though me lacke to purchace
Here worthi thonk as by decerte,
Yit the symplesse of my poverte
Desireth for to do plesance
To hem undir whos governance
I hope siker to abide.
[Farewell to Earthly Love]
   But now uppon my laste tide
That y this book have maad and write,
My muse doth me for to wite,
And seith it schal be for my beste
Fro this day forth to take reste,
That y no more of love make,
Which many an herte hath overtake,
And ovyrturnyd as the blynde
Fro reson into lawe of kynde;
Wher as the wisdom goth aweie
And can nought se the ryhte weie
How to governe his oghne estat,
Bot everydai stant in debat
Withinne himself, and can nought leve.
And thus forthy my final leve
I take now for evere more,
Withoute makynge any more
Of love and of his dedly hele,
Which no phisicien can hele.
For his nature is so divers,
That it hath evere som travers
Or of to moche or o to lite,
That pleinly mai no man delite,
Bot if him faile or that or this.
Bot thilke love which that is
Withinne a mannes herte affermed,
And stant of charité confermed,
Such love is goodly for to have,
Such love mai the bodi save,
Such love mai the soule amende,
The hyhe God such love ous sende
Forthwith the remenant of grace;
So that above in thilke place
Wher resteth love and alle pes,
Oure joie mai ben endeles.

(see note)
(see note)
who without beginning; (see note); (t-note)
(see note); (t-note)
it pleases Him; fill completely
throne (seat)
it pleases Him
might not go astray
(see note)
those who
(see note)
it [hell] was established
who has power [to do] all things
as his mate
them increase
(see note)
was lost
and to fill
stood then empty
known; known
a moment
Just as it had for them come to pass
that time
Dwelt not [but a moment]
So to speak
get their
Methodius (see note)
by visionary experience
recalled; (see note)
taught them this wisdom
[So] that; kissed; thereafter
Cain by name
story; (see note)
necessity has no law
in that day
Noah; called the flood
drowned except for; eight
little force (quantity, importance)
To such a degree
those three; their
[That] in; each one of those
took; heed
from among
necessity then was past
circumstance of marrying sisters
marrying blood-relatives
male relative; female relative
before he died
duty; laid (placed)
Cause to wed; worldly goods
knew; saw
near blood-relative
in the hands of God (i.e., dead)
Who; uncle
begot; them during his lifetime
was called Leah
two; also
begat upon Beulah two
Are called
then had the name
that same custom
canon law
(see note)
(see note)
from love's passion
any reason
folly; stupidity
distinguishes no social circumstance
kin nor; (see note)
stallion; marshlands
all the horses
he knows no more
(see note)
confess yourself here
commerce; booth
kin; dear or more dear
It pleases me
do not know; purpose
become besotted; nun
amount of anything valuable
no value
truly to speak plainly
Who was overcome
(i.e., you still have not reformed)
exculpate yourself
it seems to a person at first
(see note); (t-note)
by name; (see note)
pleasure of a moment
against nature; (see note)
Who was called; violated
Paid for
sin vengeance
unnatural one
(see note)
them; release; (see note)
thus [nature] managed the matter
[So] that
trunks [of the genealogical tree]
Israel; Judah
From what
counsel; (see note)
that which seems to him
time passed
(see note)
narrative (drama); (see note)
chronicle; (see note)
(see note)
(see note)
(see note)
so to speak, alone by himself
beyond compare
that [truth]
knew; experienced
desire; carnal lust; (see note)
desires blinded
leisure for
saw; (see note)
knew not how her
To protect; lost
flower; carried
is taken by a man
(see note)
whom no one helps
unnatural business; (see note)
person; console
fear of that same
could scarcely
weeping eyes
saw; same
first begat my body
honor; stolen
fainted; again
breath failed her
obstruct; foolish passion
knew; helper
done; remedy
pleased him
desire; pleasure
persisted in
oppose; (see note)
noble lineage
arrive and send [messages]
invent an obstruction
statute; established
certainly lose; head
Their heads piked
according to the rules
Avoided making the attempt
(see note)
(see note)
high spirits
Was amorously disposed because of his passion
to ascertain; would fare
knew enough
[that] he might
demand (asserted his privilege)
(Apollonius) asked; (the question)
(see note)
harsh expression
(see note)
sustained; (see note)
have not desisted from doing it
riddle solve
By rights (Freely)
(see note)
one by one; (see note)
elucidated (unlocked)
secret matters
pertains entirely to
vexed then; (see note)
sly; treacherous; (see note)
be advised (beware)
permission; established; (see note)
afraid (dismayed)
secret (truth) revealed
betrayed (exposed)
aggrieve; leave off
(see note); (t-note)
sea at night
were laden with grain
hauled up the sail
experienced then
knew; gone
pleasure; cheerfulness
got a shave and a haircut
brothels (stews)
closed up
who preferred to seek pleasure
Except to lament their
(see note)
powerful ruler
Concerning that which
was called
gotten rid of
city; went
lodging and waited a bit
so that
has gone
without success
controlled; anger; (see note)
(see note)
made his landfall; (see note)
citizen; landed income
at that (the same)
Who was called
Previously; then
burdened them
any grain
misfortune; fared
by ship
from them nothing in return
Just as; beholden
latten (copper-tin alloy)
company; (see note)
from Tyre
was called
For himself (his safety)
Lay in ambush so that; destroy
changeable; (see note)
rises; falls
happiness; sorrow
pity; hear
took; sail unfurled
To where Fortune determines [he should go]
sea; swiftly conveys
weather grew dark
keep secure
broken asunder; its rigging
make a movement
within the chambers (cabins)
ripped in shreds
waves was driven
made vow(s); least; greatest
Provided that
shattered utterly
split apart
plank; (see note)
lament (moan)
by himself alone; (see note)
wretched condition
formerly; fair
held off
fisherman; (see note)
purely; loyalty [even as a poor man]
social position
tell him
nearby; any
mid-day; (see note)
custom of the land
(see note)
(see note)
agile; strong
then; use
[being naked] was no disgrace
was called
valiant; in combat
gain distinction
savvy; wise; (see note)
knew a bit
to try his luck
took note
had excellence
did not leave [his meal]
all alone
If [only]; something [appropriate]
According to
table [above the general table]; (see note)
[So] that; might see him
grew conflicted
food was concerned
(see note)
at that time customary
told [her] to go at his request
put aside
sea; lost
honor; possessions
god I commended there (left behind)
paid careful attention
courteously; proceeded to say
find enjoyment; unhappy
father's command
fetched; feast
asks; it pleases him
(see note)
ratios (metrics) played; (see note)
dear sir
Then pray
in his [own] style; (see note)
tunes; manner
It seemed to them
unless he were
in every fashion; (see note)
(see note)
from that
Of the kinds of learning he had knowledge of
Provided that [Apollonius]
on these terms
(see note)
in turn
(see note)
change of fortune
made himself quarrel
despite whether
sorely pay for
chilled (a-cold)
(see note)
Whether; laugh
For food
who knows not what
kept herself
Who knew
(see note)
Says; sick; matter
declaration [of wealth and position]; (see note)
their inventories perused
(see note)
their; rejected
whatever happens
fail [to have] him
a crowd
[So] that
their; it pleased them
saw; (see note)
secret contents
before; separated
swiftly; (see note)
conflict; distress
true situation
it seems to them
pointed to the truth
agreed upon a plan for
(see note)
heart; (see note)
It seems to him; succeed
according to their custom
cried out for (gave thanks for) almsgiving
somewhat revealed
wedding; (see note); (t-note)
ship's side
banners; display (row)
by birth right
(see note)
[That] it please you
kin (quality)
heard it
What seemed to us; burdensome
Has become for us
(see note)
commended (said farewell to)
far and wide
gladness; woe
pregnant wife; (t-note)
For whom was destined
sea amidst
moon; also
their; appearance; (t-note)
entered into labor
before any
(see note)
by; (t-note)
[was] dead
(see note)
he was overthrown in a faint
agonies would be; less
saw nor knew
one who
own; prayed for
Except for those [present]
unless they advise him
(see note)
in order to carry
The [one] who
their intention; (see note)
[Such] that; strengthened
Soon; such a coffin; (t-note)
nailed shut
sewed up
gain for her
head as a gamble [with Fortune]
great quantities
jewels a great possession
(see note)
Cause; know
Who hear; written
help (a cure)
Here lies
let him take thought
coffin nailed shut
waves endure
(see note)
arose; weather clears
at peace
made straight
(see note)
tossed about
sea cast ashore
What; perish; (see note)
scholar; surgeon
Who was called
several of his students
feels by weight
them bear; residence
(see note)
tightly nailed shut
look; (t-note)
said before
(see note)
veins; probe
physician (leech)
take comfort
be lacking for you
not of a final resolution [to the situation]
knew herself what she intended
(see note)
I am well aware
straightforwardly; knew
coffin (chest)
prepared himself to
(see note)
May God repay
submitted (surrendered) themselves
made righteous
(see note)
in a short time
So to speak; at once
towards him
dwelling (inn)
crowd; expelled
with your permission; (see note)
in every way [appropriate]
in spite of any preference
opportune moment
be joyful
circumstance has determined
(see note)
watched over
to the human eye
became angry
It seemed to her
For what
very same time; (see note)
who; knows
lead; sight
shore near; sea
feared vengeance for himself
orders; own
arranged; (see note)
churlish attendant
should [endure]
fear screamed
he [Theophilus] fled
Before the [bad] weather
(see note)
prepared a plan for himself
A certain Leonin
Who; brothel
quick pace
brothel; (see note)
[Such] that
taken heed
without her permission
It pleased him
come about by this means; (see note)
Provided that it be a religious house
as soon as
saw no gain
By what she knew
(see note)
for gain
(see note)
knew; desirable skill
took in [as students]
to tell
cunning riddles
(see note); (t-note)
utterly destroyed
secret; commanded
keep it secret, however things should go
good repute
greater credibility
ancient royal custom
tomb; latten (tin and copper alloy)
statue in her likeness
in a proper manner
here lies; considered
(see note)
widely known
foam (i.e., sea)
Have arrangements made; wife's memory
disloyal (ungrateful); (see note)
feast royally
entirely duty-bound
(see note)
cannot acquire what; seek; (t-note)
By concealment; trickery
trust (believe)
(see note)
sea churn
in any case
before endured
Since he sees; go
would not
in the hold; taken
(see note)
shore at the coast
Solemnly they celebrated
(see note)
argued (gossiped)
(see note)
whatever it signified
sees they were lamenting
desperately driven
cheer up
person see
But despite; it displeased them
Back from him
do or say
determined; (see note)
would be sent for
every means that she is able
who; knew
Except; crew had begged her
On the chance that; improve
[had] said; well worth her effort
grasped this
(see note)
wall (i.e., source of strength); (see note)
saw; fared so
various tales (jests)
unusual riddles
puzzle (riddle); (see note)
asked; judge
That in respect to him; could stir up
He, weeping, quickly turned his head away
knew how
mood; (see note)
morose behavior
of those two one may learn
akin by blood
Neither knew
(see note)
[Such] that; warmly (naturally)
discovered before
who knew their whole
Their; soon
brought up
what I know
know not
dared; complaint
stay concealed
Whether it may turn
carried out all his business
(see note)
all together
he (Athenagoras); up to this point
king (Apollonius)
burst asunder
wished; (see note)
son-in-law (Athenagoras); (see note)
hindrance of any plan
(see note)
The events of his life
ship captain; ready
To prepare himself
surrounded; (see note)
humbly gone
omitted at all
laid her ear
went straight
healing; performed
them to go
(see note)
topsail-wind (i.e., wind on the topsail); (t-note)
never with sails lowered (stricken)
took haven
what he wanted
was able and ought to; (see note)
(see note)
(see note)
burned; blown in all directions
[So] that
saved is the innocence
goodness who goodness
(see note)
good memory
beseeched; their
reef sail; let out
abundantly supplied
(see note)
Honorably; (see note)
Honorably; fulfilled
it pleased him
written; (t-note)
against nature
(see note)
reward arises out of
nature oppose
love's nature
(see note)
frustration in love; (see note)
greatest fear; (see note)
know not; will render accountable
love's aloofness may add up to
attempted [it]
may argue
refuted; "no"
know; the longer the less; (see note)
(see note)
skillfully contrived
(see note)
promised you
under the control of
(see note)
By what
Without reward; whoever should deserve
do not know
And assume [for the sake of the argument] that
stick is burned
sooner; ashes
foot; trips (spurns); (see note)
unless it should so happen; (t-note)
afraid (cautious)
domain (judgment, head)
pearls; shells
one [indiscriminate] value
in his command
(see note)
many a one
passing moment
believe; instruction
(see note)
(see note)
Even if you
give orders
Knows nothing; ox; ails
It often happens that
About what he sees
do the same as he does
With regard to love
linger (hover)
know not whether; gladness; woe
know not; best to do
clear and open words
back; (see note)
(see note)
altogether true
What; not even so
will (desire)
wise a bearing
the same (one)
(see note)
ink; began
to express
(see note)
medicine; (see note)
overwhelmed; dotage
whether I
himself not protect
(see note)
in the year
wren in its music
by nature; its jurisdiction
only one
except; species; (see note)
succeed; (see note)
do not know
be in conflict
[so] that I do not love anyway
(see note)
tumble (event)
thoroughly searched
that sweet cup
key; wine cellar
weather still
full moon
(see note)
(melancholic god of destruction); (see note)
to follow as a course of action
stop; do away with
cause; to be taken away
love balm (salve)
who; obeyed your commands
Without [my being] guilty; vengeance
cause me fully to die
(see note)
(see note)
who was called
duration of a mile's walk
half in jest
(see note)
epistle (petition)
moon; (see note)
species of life
natural desire
(see note)
under its command
discomfort to discuss
take thought
seek; (t-note)
sick [men]
(see note)
(see note)
lays no weight
who has prayed to her for grace
as it seems to me
know not; say
assuredly; so circumstanced
whichever; turns
Half in scorn
(see note)
love's desire; gray hair
old gray nag; foal
i.e., likely to fail the test
(see note)
graceful exit
uphold love's
[So] that you labor
you are deficient
So let it be suitable; knowledge; (see note)
accomplish nothing
lacks means of payment
i.e., is past; (see note)
sun-dried hay
(see note)
(see note)
time; (see note)
Neither; alive nor
diverse groups
And as I cast my eye around
Bohemia; (see note)
sound; (t-note)
bagpipe; shawm
youth's ordinance
extend to
who was accepted as a lover; (see note)
By the beautiful; (see note)
was called
snatched away
to enter conflict
(see note)
highest joy
(see note)
partner [in love with Criseyde]
saw; often times
Who had been unfortunate
by Aeneas
(see note)
Quite alive; torn to pieces
at a sad moment
(see note)
Destroyed; pity
of another bearing
cause eclipses of the moon
And change the shapes of men
many a one
whether they would or not
(see note)
[first] one was called
keep silent
Because of
saw; then
musette (a kind of bagpipe)
court dance
graciously they behaved
do not know; up to [so many women]
arrested by
had sealed
might appeal
(see note)
determined; (see note)
Socrates; (see note)
Either to lose or
(see note)
began to feel the pressure
own advice
one that
love disorder
be foolish
Except; make foolish
does not spare age
before it be quenched
before; eyes
(see note)
closed box
kidneys (L. renes); (see note)
(see note)
should see
saw; pale
old age; defaced
wrinkled; woebegone
hair turned gray
(see note)
once was hot; (see note)
removed; folly
(see note)
From; before
(see note)
(see note)
ornamental beads
For repose; (see note)
(see note)
determined (thrown); (see note)
ordained (shaped)
one way
well advised
(see note)
order you
health; obtain
chase (hunt)
suitable to be taken
discourse together
(see note); (t-note)
(See note on first recension ending)
her; took; (t-note)
Whether it was pleasing or displeasing to me
given to me
ask for mercy; pray
confessed (absolved)
pray; (t-note)
(see note)
take notice
their jurisdiction
maintenance (i.e., private armies)
assault, pillaging
Are loyal to that conspiracy
clandestine business dealings
wealth of worldly goods; (t-note)
Either to destroy or save
make righteous; (see note)
Unless he
know; (t-note)
(see note)
(see note); (t-note)
Who asks
subtle learning [in my book]; (see note)
embellish; polish
unsophisticated words
To the extent that illness would allow it
feeble; powerless
know not
(see note)
causes me to know firsthand; (see note)
write about
its deadly remedy
Unless is lost to him either
(see note)
Along with


   Explicit iste liber, qui transeat, obsecro liber
Vt sine liuore vigeat lectoris in ore.
Qui sedet in scannis celi det vt ista Iohannis
Perpetuis annis stet pagina grata Britannis.
Derbeie Comiti, recolunt quem laude periti,
Vade liber purus, sub eo requiesce futurus.

[Here ends this book, and may it, I implore, travel free so that without envy it may thrive in the reader's ear. May He who sits in the throne of heaven grant that this page of John remain for all time pleasing to the Britains. Go, spotless book, to the Count of Derby, 5 whom the learned honor with praise, and take repose when you will be in his keeping.]

Epistola super huius opusculi sui complementum
Iohanni Gower a quodam philosopho transmissa.

[An epistle on the completion of this work of John Gower, conveyed by a certain philosopher:]

   Quam cinxere freta, Gower, tua carmina leta
Per loca discreta canit Anglia laude repleta.
Carminis Athleta, satirus, tibi, siue Poeta,
Sit laus completa quo gloria stat sine meta.

[England, O Gower, England, which the waters girdle around, full of praise sings your happy songs throughout its regions.6 Champion of song, satirist, or poet - may praise for you be fulfilled in that place where glory stands without limit.]

Go To Confessio Amantis, Colophons