Thomas Usk

“ It is obvious that the extraordinary word setrone (see the footnote) arose from a desire on the part of the scribe to secure a rime for the name in the next line, which he must have imagined to be An-ti-góne, in three syllables, with a mute final e! This turned secree into secrone, which Thynne probably misread as setrone, since c and t are alike in many MSS. But there are no such words as secrone or setrone; and secree must be restored, because An-ti-go-ne is a word of four syllables. We know whence Lydgate obtained his 'white Antigone'; it was from Troilus, ii. ”

“ Hazlitt also says that, in Sussex, the 14th of April is supposed to be 'first cuckoo-day'; whereas it would better apply to the nightingale. And again, another proverb says (p. 380) —'The nightingale and the cuckoo sing both in one month.' It is clear that, whatever the facts may be, our ancestors had a notion that these birds arrived nearly at the same time, and attached some importance, by way of augury, to the possibility of hearing the nightingale first. They must frequently have been disappointed. ”

“ Littré has: 'pierre précieuse que la nature n'a pas achevée. Loupe de saphir, loupe de rubis, certaines parties imparfaites et grossières qui se trouvent quelquefois dans ces pierres.' Hence it is not a very happy epithet, but Lydgate must have meant it in a good sense, as expressing the densest portion of a jewel; hence his 'stable (i.e. firm) as the loupe.' Similarly he explains ewage as being 'fresshest of visage,' i.e. clearest in appearance. Ewage was a term applied to a jacinth of the colour of sea-water; see New E. Dict. and P. Plowman, B. ii. ”

“ Thynne has—'With al Alisaundres.' The word al is needless, and probably due to repeating the first syllable of Alisaundre.
107. We now come to examples of famous women. Hestre is Esther, and Griseldes, the Grisildis of Chaucer's Clerkes Tale. Others are Judith (in the Apocrypha) , Polyxena, Penelope, Helen, Medea, Marcia the daughter of Marcus Cato Uticensis (see note to Legend of Good Women, 252) , and Alcestis. They are all taken from Chaucer; Esther, Polyxena, Penelope, Helen, 'Marcia Catoun,' are all mentioned in the 'Balade' in Legend of Good Women, Prologue, B-text, 249-69 ”

“ It thus appears that the lines of Christine's poem are to be taken in the following order: 1-116, 537-54, 126-30, 531-4, 131-96, 721-5, 259-520, 321-5, 271-4, 387-460, 643-77, 608-23, 559-75, 759-800. The following stanzas, on the other hand, are wholly Hoccleve's own: 71-7, 92-8, 127-33, 141-7, 162-8, 176-89, 267-73, 316-29, 379-434. The last set extends to 56 lines.
Cupid, god of Love, is supposed to write a letter to all lovers, who are his subjects, reproving men for their slander and ill-treatment of women, and defending women against all that is alleged against them. ”

“ Mieulx un, one (is) better; evidently cited from a motto or device. The meaning seems to be: it is better to have but one lover, and you have found one in a heart that will never shrink. In the Temple of Glas, 310, Lydgate uses the motto de mieulx en mieulx.
22-3. 'Daisy (born) of light; you are called the daughter of the sun.' Alluding to the name day's eye, which was also applied by Lydgate to the sun; see note in vol. iii. p. 291 (l. 43) . Imitated from Legend of Good Women, 60-4. ”

“ The earth being taken as the centre of the planetary system, the planets are arranged in the order of the radii of their orbits. The nearest planet is the Moon, then Mercury, Venus, the Sun, Mars, Jupiter, and Saturn. ”

“ Legend of Good Women, 924. 316-29. These two stanzas are wholly original. Hoccleve, remembering that the examples of Medea and Dido both occur in Chaucer's Legend of Good Women, here takes occasion to make an express reference to that work, which he here calls 'my Legende of Martres.' My refers to Cupid; Legend, to Chaucer's title; and Martres, to the Latin titles to some of the Legends. Thus the Legend of Hypsipyle and Medea is entitled—'Incipit Legenda Ysiphile et Medee, Martirum.' Instead of Martres, Thynne has the ridiculous reading Natures, which the editions carefully retain. ”

“ For tennes, as in Thynne, the Trentham MS. has the older spelling tenetz, which gives the etymology of 'tennis.' Tenetz is the imperative plural of the verb tenir, and must have been a cry frequently used in the jeu de paume; probably it was used to call attention, like the modern 'play!' This is the earliest passage in which the word occurs. 'No one can tell whether he will win or lose a "chace" at tennis, till the ball has run its course.' Chace is a term 'applied to the second impact on the floor (or in a gallery) of a ball which the opponent has failed or declined to return ”

“ The lines of this stanza are wrongly arranged in Thynne, and in every printed edition except the present one; i.e. the lines 12 and 13 are transposed. But as the rime-formula is aabba, it is easy to see that suffyse, devyse, agryse rime together on the one hand, and nyce, vyce, on the other. The pronunciation suffice is comparatively modern; in Chaucer, the suffix -yse was pronounced with a voiced s, i.e. as z. Note the rimes devyse, suffyse in the Book of the Duch. 901-2; suffyse, wyse, devyse, in the C. T., B 3648-9; &c. The MSS. Ff., F., and B. all give the right arrangement. ”

“ There are some excellent notes relative to this poem in Schick's edition of Lydgate's Temple of Glas (E. E. T. S.) ; I refer to them below as 'Schick, T. G.'
4. Bole, Bull. The sun entered Taurus, in the fifteenth century, just before the middle of April. Hence the phrase Amid the Bole refers, not to the first degree of the sign, but (literally) to the middle of it. The reference must be to May 1, when the sun had just passed a little beyond the middle (or 15th degree) of Taurus.
Even here we trace the influence of Chaucer's translation of the Romaunt of the Rose ”

“ Reply: a man is better than a beast; yet even for your beasts you make cattle-sheds and stables. Our houses are often poor ones. Did you ever see any that resembled the Tower, or Windsor Castle, or Woodstock? Your lies are shameless; pp. 77-8. I note here Jack Upland's rejoinder; he says that he does not object to the friars having houses, but he objects to the needless grandeur of them; for it does not follow that a man who drinks a quart of wine must therefore proceed to drink a gallon ”

“ Aristotle's Metaphysics begins with the words: πάντες ἄνθρωποι τοῦ ἐιδέναι ὀρέγονται φύσει, all men by nature are actuated by the desire of knowledge. The reference to this passage is explicitly given in the Romans of Partenay, ll. 78-87; and it was doubtless a much worn quotation. ”

“ Borrowed from Chaucer, Parl. Foules, 287: 'of whiche the name I wante.' Hence wante, i.e. lack, is the right reading. The rime is imperfect.
155. The missing word is not branches, as suggested by Sir H. Nicolas, nor floures, as suggested by Morris, but leves; as the company of the Leaf is being described; cf. l. 259. The epithets fresh and grene are very suitable. The leaves were of laurel, woodbine, and agnus-castus.
160. For were read ware; see ll. 267, 329, 335, 340; the sense is wore. Chaucer's form is wered, as the verb was originally weak; Gower and Lydgate also use the form wered. ”

“ The reference is to the O.F. phrase piscine probatique, which Godefroy explains as being a cistern of water, near Solomon's temple, in which the sheep were washed before being sacrificed. The phrase was borrowed immediately from the Vulgate version of John v. 2: 'Est autem Ierosolymis probatica piscina, quae cognominatur hebraice Bethsaida'; i.e. the reference is to the well-known pool of Bethesda. The Greek has: ἐπὶ τῇ προβατικῇ κολυμβήθρα. The etymology is obvious, from Gk. πρόβατον, a sheep. We may translate the phrase by 'sheep-cleansing pool.' Cotgrave explains it very well ”

“ Wyclif uses meyneal to translate Lat. domesticam in Rom. xvi. 5. The sense here is—the exaction of tithes is, with these masters, a household business, a part of their usual domestic arrangements.
325. Lit. 'They betake to farm to their sumners,' i.e. they farm out to their sumners the power of harming people as much as they can; they let their sumners make exactions. The method of doing this is fully exposed in Chaucer's Freres Tale. ”

“ F. séjour. The O.F. verb was sojorner, sojourner, whence M.E. sojornen, sojournen, correctly used by Chaucer. The sb. sojour occurs in Rom. Rose, 4282, 5150. The mistake is so bad that even the scribe has here written soiorne; but, unluckily, this destroys the rime.
1255. 'Envy is admirably represented as rocking himself to and fro with vexation, as he sits, dark, in a corner.'—Bell. For all this, I suspect the right word is rouketh, i.e. cowers, as in C. T., A 1308. Rokken is properly transitive, as in C. T., A 4157.
1257. For the description of Envy, see Rom. Rose, 247. ”

“ In the medieval legend, Calchas was not a priest of Venus, but of Apollo, as Chaucer notes; see Troil. i. 66-70. So also in Lydgate, Siege of Troy, bk. ii. c. 17. Henryson probably altered this intentionally, because it enabled him to represent Criseyde as reproaching her father's god; see ll. 124, 134.
129. outwaill, outcast; one who is chosen out and rejected; from the verb wail, wale, to choose. There seems to be no other example of the word, though Jamieson gives 'outwailins, leavings, things of little value.'
140. ”

“ Godefroy gives examples from Raoul de Houdenc, Froissart, and Deschamps. Moreover, oci was also the imperative of the O.F. verb ocire, to kill; with which it is here intentionally confused. Accordingly, the nightingale retorts that oci means 'kill! kill!' with reference to the enemies of love.
135. grede, exclaim, cry out. Not used by Chaucer, though found in most dialects of Middle-English. Clanvowe may have heard it in Herefordshire, as it occurs in Langland, Layamon, Robert of Gloucester, and in the Coventry Mysteries, and must have been known in the west. ”

“ The author can find no more rimes to rime with fall, so he proceeds to 'shew' or propose another word, viz. amend.
487. 'They tell men nothing, nor (explain) how; yet, in God's word, they tell of (or count) many a slip, or omission,' i.e. find errors in the Scriptures. See Balk in the New E. Dict.
490. offrend; O.F. offrende; cf. 'Offrande, an offering'; Cotgrave.
520. Read punishëments, as in the old edition; it is a word of four syllables; from O.F. punissement (Godefroy) , which often appears in verse as a word of four syllables. ”

“ Lydgate is always deploring his lack of eloquence; cf. notes to Temple of Glas, ed. Schick, ll. 1393, 1400.
69. I can find no such word as jouesse, so I alter it to jonesse, i.e. youth. For the spelling jonesce in the 14th century, see Littré, s.v. jeunesse. The expression have more yet implies that the phrase or motto je serve jonesse is added as a postscript, and that there was some special point in it ”

“ The implied subject to which it refers is paradise, where the author's Eve is supposed to be. Hence the sense is:—'paradise is so far away from the place where I am lying and from the common earth, that no cable (let down from it) can reach me.'
59. ferdnes is obviously the right word, though misprinted frendes. ”

“ The original reading must have been different here. The friar puts the question thus: Why do you pay no tribute to the king, whereas Christ paid tribute to the emperor? Reply: Christ did not pay it as a debt, but only to perform the law in meekness. The Jewish priests did not pay taxes like the commons. Priests may pay if they are willing, but not friars; pp. 79, 80.
90. Reply: we are glad to have the prayers of the poor, if their letters of fraternity are genuine; but we do not desire your paternosters; p. 80.
92. Reply: we do not make men more perfect than their baptism makes them ”

“ Styx is not 'a pit,' but a river. The error is Chaucer's; cf. 'Stix, the put of helle,' in Troil. iv. 1540. Observe the expression—'Stygiamque paludem'; Vergil, Aen. vi. 323.
86. I. e. 'rend the sword out of the hands of Hercules, and set Hercules' pillars at Gades a mile further onward.' For the latter allusion, see Ch. vol. ii. p. lv; it may have been taken from Guido delle Colonne. And see Poem VIII (below) , l. ”

“ It answers to 'sovereyn blisfulnesse' in Chaucer's Boethius.
141. inpossession is all one word, but is clearly an error. The right word is certainly imposition. The Lat. impositio was a grammatical term, used by Varro, signifying the imposing of a name, or the application of a name to an object; and the same sense of O.F. imposition appears in a quotation given by Godefroy. It is just the word required. When Love declares that she shall give the name of "the knot" to the perfect bliss of love, the author replies, 'I shall well understand the application of this name,' i.e. ”

“ White may refer to the White Friars or Carmelites, and russet to the hermits; cf. P. Plowman, C. prol. 3, C. xi. 1.
270. an ho, a proclamation commanding silence; see C. T., 2533. Quite distinct from hue (and cry) , with which Bell confuses it. A hue and cry was only raised against fleeing criminals.
280. Clearly suggested by the God of Love's stern question in the Legend of Good Women, 315:—'What dostow heer So nigh myn owne flour, so boldely?' At the same time the phrase fer y-stope in yeres is from Chaucer's somdel stape in age, C. T., B 4011, on which see the note (vol. v. p. 248) . ”

“ Hence the phrase in middis of the Lent does not mean precisely in the middle of the spring, but refers to the month of April; indeed, the sun passed out of Aries into Taurus on the 11th of the month. The date indicated is, accordingly, the first week in April, when the sun was still in Aries, and showers of hail, with a stormy north wind, were quite seasonable.
10. sylit under cure, covered up, (as if) under his care. The verb to syle is precisely the mod. E. ceil ”

“ After secte, supply I:—'that, in any respect, I may so hold an opinion against her sex.' Secte is properly 'suite'; but here means sex; cf. l. 134.
140. in hem, in them, i.e. in women. And so in l. 141.
Chap. III. 8. victorie of strength; because, according to the first book of Esdras, iv. 14, 15, women are the strongest of all things.
9. Esdram, accus. of Esdras, with reference to the first book of Esdras, called 'liber Esdrae tertius' in the Vulgate. ”

“ Thus, in l. 123, the word ofte (in Thynne) is a misprint for of the; for Chaucer has—'For of thinges that han ende may be maked comparisoun.' The whole passage shews that the author consulted Chaucer's translation of Boethius rather than the Latin text. 127. and thou canst nothing don aright; literally from Chaucer: 'Ye men, certes, ne conne don nothing aright'; Boeth. bk. ii. pr. 7. 79. but thou desyre the rumour therof be heled and in every wightes ere; corresponds to Chaucer's—'but-yif it be for the audience of the people and for ydel rumours' ”

“ The planet Venus, rising in the east, set her face over against the west, where the sun had set.
20. shill, shrill. Shille occurs as a variant of schrille in C. T., B 4585; see schil in Stratmann.
32. douf (spelt doif in the old edition) is the Northern form of 'deaf,' answering to the Icel. daufr; thus a nut without a kernel is called in the South 'a deaf nut,' but in Scotland 'a douf nit'; see Jamieson. For deaf in the senses of 'dull' and 'unproductive,' see the New E. Dict.
39. cut, curtail; illustrated from Lydgate in the New E. Dict. ”