The Canterbury Tales [257]
was a disciple of Plato, That on a time said his master to, As his book, Senior, <21> will bear witness, And this was his demand in soothfastness: "Tell me the name of thilke* privy** stone." *that **secret And Plato answer'd unto him anon; "Take the stone that Titanos men name." "Which is that?" quoth he. "Magnesia is the same," Saide Plato. "Yea, Sir, and is it thus? This is ignotum per ignotius. <22> What is Magnesia, good Sir, I pray?" "It is a water that is made, I say, Of th' elementes foure," quoth Plato. "Tell me the roote, good Sir," quoth he tho,* *then "Of that water, if that it be your will." "Nay, nay," quoth Plato, "certain that I n'ill.* *will not The philosophers sworn were every one, That they should not discover it to none, Nor in no book it write in no mannere; For unto God it is so lefe* and dear, *precious That he will not that it discover'd be, But where it liketh to his deity Man for to inspire, and eke for to defend'* *protect Whom that he liketh; lo, this is the end."
Then thus conclude I, since that God of heaven Will not that these philosophers neven* *name How that a man shall come unto this stone, I rede* as for the best to let it gon. *counsel For whoso maketh God his adversary, As for to work any thing in contrary Of his will, certes never shall he thrive, Though that he multiply term of his live. <23> And there a point;* for ended is my tale. *end God send ev'ry good man *boot of his bale.* *remedy for his sorrow*
Note to the Canon's Yeoman's Tale
1. The Tale of the Canon's Yeoman, like those of the Wife of Bath and the Pardoner, is made up of two parts; a long general introduction, and the story proper. In the case of the Wife of Bath, the interruptions of other pilgrims, and the autobiographical nature of the discourse, recommend the separation of the prologue from the Tale proper; but in the other cases the introductory or merely connecting matter ceases wholly where the opening of "The Tale" has been marked in the text.
2. Jupartie: Jeopardy, hazard. In Froissart's French, "a jeu partie" is used to signify a game or contest in which the chances were exactly equal for both sides.
3. Squames: Scales; Latin, "squamae."
4. Descensories: vessels for distillation "per descensum;" they were placed under the fire, and the spirit to be extracted was thrown downwards. Croslets: crucibles; French, "creuset.". Cucurbites: retorts; distilling-vessels; so called from their likeness in shape to a gourd -- Latin, "cucurbita." Alembikes:stills, limbecs.
5. Seared pokettes: the meaning of this phrase is obscure; but if we take the reading "cered poketts," from the Harleian manuscript, we are led to the supposition that it signifies receptacles -- bags or pokes -- prepared with wax for some process. Latin, "cera," wax.
6. Argoil: potter's clay, used for luting or closing vessels in the laboratories of the alchemists; Latin, "argilla;" French, "argile."
7. Citrination: turning to a citrine colour, or yellow, by chemical action; that was the colour which proved the philosopher's stone.
8. Ingots: not, as in its modern meaning, the masses of metal shaped by pouring into moulds; but the moulds themslves into which the fused metal was poured. Compare Dutch, "ingieten," part. "inghehoten," to infuse; German, "eingiessen," part. "eingegossen," to pour in.
9. Threpe: name; from Anglo-Saxon, "threapian."
10. Bratt: coarse cloak; Anglo-Saxon, "bratt." The word is still used in Lincolnshire, and some parts of the north, to signify a coarse kind of apron.
11. Long on: in consequence of; the modern vulgar phrase "all along of," or "all along on," best conveys the force of the words in the text.
12. Annualere: a priest employed in singing "annuals" or anniversary masses for the dead, without any cure of souls; the office was such as, in the Prologue to the Tales, Chaucer praises the Parson for not
Then thus conclude I, since that God of heaven Will not that these philosophers neven* *name How that a man shall come unto this stone, I rede* as for the best to let it gon. *counsel For whoso maketh God his adversary, As for to work any thing in contrary Of his will, certes never shall he thrive, Though that he multiply term of his live. <23> And there a point;* for ended is my tale. *end God send ev'ry good man *boot of his bale.* *remedy for his sorrow*
Note to the Canon's Yeoman's Tale
1. The Tale of the Canon's Yeoman, like those of the Wife of Bath and the Pardoner, is made up of two parts; a long general introduction, and the story proper. In the case of the Wife of Bath, the interruptions of other pilgrims, and the autobiographical nature of the discourse, recommend the separation of the prologue from the Tale proper; but in the other cases the introductory or merely connecting matter ceases wholly where the opening of "The Tale" has been marked in the text.
2. Jupartie: Jeopardy, hazard. In Froissart's French, "a jeu partie" is used to signify a game or contest in which the chances were exactly equal for both sides.
3. Squames: Scales; Latin, "squamae."
4. Descensories: vessels for distillation "per descensum;" they were placed under the fire, and the spirit to be extracted was thrown downwards. Croslets: crucibles; French, "creuset.". Cucurbites: retorts; distilling-vessels; so called from their likeness in shape to a gourd -- Latin, "cucurbita." Alembikes:stills, limbecs.
5. Seared pokettes: the meaning of this phrase is obscure; but if we take the reading "cered poketts," from the Harleian manuscript, we are led to the supposition that it signifies receptacles -- bags or pokes -- prepared with wax for some process. Latin, "cera," wax.
6. Argoil: potter's clay, used for luting or closing vessels in the laboratories of the alchemists; Latin, "argilla;" French, "argile."
7. Citrination: turning to a citrine colour, or yellow, by chemical action; that was the colour which proved the philosopher's stone.
8. Ingots: not, as in its modern meaning, the masses of metal shaped by pouring into moulds; but the moulds themslves into which the fused metal was poured. Compare Dutch, "ingieten," part. "inghehoten," to infuse; German, "eingiessen," part. "eingegossen," to pour in.
9. Threpe: name; from Anglo-Saxon, "threapian."
10. Bratt: coarse cloak; Anglo-Saxon, "bratt." The word is still used in Lincolnshire, and some parts of the north, to signify a coarse kind of apron.
11. Long on: in consequence of; the modern vulgar phrase "all along of," or "all along on," best conveys the force of the words in the text.
12. Annualere: a priest employed in singing "annuals" or anniversary masses for the dead, without any cure of souls; the office was such as, in the Prologue to the Tales, Chaucer praises the Parson for not