Comparison of Geoffrey Chaucer Consolatione Philosophie 3 Metre 8 to Geoffrey Chaucer

richesses. Forwhy faire ne precious ne weren they nat, for that [continues next]

nat precious stones in the vynes, ne ye ne hyden nat your [continues next]

grene stones with the whyte, ne sholde nat cleeren the lookinge [continues next]

... bere a swerd, hold thee on the lift syde." And after this, thanne shul ye kepe yow wysely from alle swich manere peple as I have seyd bifore, and hem and hir conseil eschewe. And after this, thanne shul ye kepe yow in swich manere, that for any presumpcioun of your strengthe, that ye ne dispyse nat ne acounte nat the might of your adversarie so litel, that ye lete the keping of your persone for your presumpcioun; for every wys man dredeth his enemy. And Salomon seith: "weleful is he that of alle hath drede; for certes, he that thurgh the hardinesse of his herte and thurgh ...

[continues previous] richesses. Forwhy faire ne precious ne weren they nat, for that

[continues previous] Certes, ye ne seken no gold in grene trees, ne ye ne gaderen [continues next]

[continues previous] nat precious stones in the vynes, ne ye ne hyden nat your [continues next]

[continues previous] ginnes in the hye mountaignes to cacchen fish of whiche ye [continues next]

[continues previous] grene stones with the whyte, ne sholde nat cleeren the lookinge

[continues previous] nat precious stones in the vynes, ne ye ne hyden nat your

is most plentivous of whyte perles, and knowen which water [continues next]

His cote-armure was of cloth of Tars,

Couched with perles whyte and rounde and grete.

Of rubies, saphires, and of perles whyte

kembde him and aparailede him with faire purpres of Tirie,

and with whyte perles, algates yit throf he hateful to alle folk:

[continues previous] of the see y-hid in the flodes, and knowen eek which water [continues next]

[continues previous] haboundeth most of rede purpre, that is to seyn, of a maner [continues next]

shelle-fish with which men dyen purpre; and knowen which [continues next]

[continues previous] is most plentivous of whyte perles, and knowen which water [continues next]

[continues previous] shelle-fish with which men dyen purpre; and knowen which [continues next]

[continues previous] strondes habounden most with tendre fisshes, or of sharpe fisshes

strokes; that is to seyn, that ther is a maner of poeple that highte

[continues previous] is most plentivous of whyte perles, and knowen which water [continues next]

[continues previous] haboundeth most of rede purpre, that is to seyn, of a maner [continues next]

[continues previous] haboundeth most of rede purpre, that is to seyn, of a maner

powers ne ben nat goode of hir owne kinde; sin that they suffren [continues next]

hem-self to cleven or ioinen hem to shrewes. And certes, the [continues next]

wolen preysen hem-self, may it semen to hem that they ben with-outen [continues next]

that men wenen be leveful to shrewes were binomen hem, so that [continues next]

cause of so greet a disposicioun, natheles, for as moche as god, [continues next]

hem nat, what seketh thilke blinde thoght? What is he that [continues next]

that thilke resouns of hem that assoilen this questioun ne ben [continues next]

So litel rewthe hath she upon my peyne. [continues next]

... they by wommen. For right as a free bole is y-nough for al a toun, right so is a wikked preest corrupcioun y-nough for al a parisshe, or for al a contree. Thise preestes, as seith the book, ne conne nat the misterie of preesthode to the peple, ne god ne knowe they nat; they ne helde hem nat apayd, as seith the book, of soden flesh that was to hem offred, but they toke by force the flesh that is rawe. Certes, so thise shrewes ne holden hem nat apayed of rosted flesh and sode flesh, with which the peple fedden hem in greet reverence, but they wole ...

[continues previous] powers ne ben nat goode of hir owne kinde; sin that they suffren

[continues previous] hem-self to cleven or ioinen hem to shrewes. And certes, the

the faire wordes of the fames of hem, it is nat yeven to knowe

hem that ben dede and consumpte. Liggeth thanne stille, al

vilenye. And for as mochel as thou mowe knowe that thilke

verray reverence ne may nat comen by thise shadewy transitorie

coveiten, that putten the goodes of the body aboven hir owne [continues next]

ben nat parfit by the congregacioun of alle goodes; that they

ne ben nat weyes ne pathes that bringen men to blisfulnesse,

they ben al oon, I knowe, douteles, that thilke thing is the [continues next]

mortal folk a maner of goodes that ne ben nat parfit; but thilke [continues next]

which is thilke verray blisfulnesse, and eek whiche thilke thinges [continues next]

ben that lyen falsly blisfulnesse, that is to seyn, that by deceite [continues next]

thus: that ther ne mowen nat ben two soverein goodes that

ben dyverse amonge hem-self. For certes, the goodes that

requered of many folkes ne ben nat verray goodes ne parfite, for

they ben dyverse that oon fro that othre; and so as ech of hem

oon thing thanne ben they goodes, ne comth it hem nat thanne

[continues previous] wolen preysen hem-self, may it semen to hem that they ben with-outen

[continues previous] that men wenen be leveful to shrewes were binomen hem, so that

[continues previous] they ne mighte nat anoyen or doon harm to goode men, certes, a

[continues previous] ordre is unknowe. But al-though that thou ne knowe nat the

seyn, wherfore enchaufeth the thoght of man by so greet desyr to [continues next]

knowen thilke notificacions that ben y-hid under the covertoures of [continues next]

[continues previous] travaileth to witen thinges y-knowe? And yif that he ne knoweth

[continues previous] hem nat, what seketh thilke blinde thoght? What is he that

the whiche folk, sin that hir propre wil ne sent hem nat to that oon

ne to that other, that is to seyn, neither to gode ne to harm, but constreineth

[continues previous] that thilke resouns of hem that assoilen this questioun ne ben

[continues previous] nat speedful y-nough ne sufficient: the whiche solucioun, or the

[continues previous] Ne reccheth nat whether I wepe or singe;

and gladnesse, and wenen that it be right blisful thing to ploungen [continues next]

hem in voluptuous delyt. And ther ben folk that entrechaungen [continues next]

[continues previous] thanne wel seen, how litel and how brotel possessioun they

[continues previous] coveiten, that putten the goodes of the body aboven hir owne

[continues previous] they ben al oon, I knowe, douteles, that thilke thing is the

[continues previous] mortal folk a maner of goodes that ne ben nat parfit; but thilke

[continues previous] which is thilke verray blisfulnesse, and eek whiche thilke thinges

[continues previous] ben that lyen falsly blisfulnesse, that is to seyn, that by deceite

[continues previous] knowen thilke notificacions that ben y-hid under the covertoures of

And whyl we seken thilke divinitee

That is y-hid in hevene prively,

O thou maker of the whele that bereth the sterres, which that [continues next]

[continues previous] hem in voluptuous delyt. And ther ben folk that entrechaungen

... him-self the ofter with the orisoun; and for a man sholde be the lasse wery to seyen it, and for a man may nat excusen him to lerne it, it is so short and so esy; and for it comprehendeth in it-self alle gode preyeres. The exposicioun of this holy preyere, that is so excellent and digne, I bitake to thise maistres of theologie; save thus muchel wol I seyn: that, whan thou prayest that god sholde foryeve thee thy giltes as thou foryevest hem that agilten to thee, be ful wel war that thou be nat out of charitee. This holy orisoun amenuseth eek venial sinne; and ...

[continues previous] O thou maker of the whele that bereth the sterres, which that

more wrecches and unsely whan they may doon and performe [continues next]

that they coveiten, than yif they mighte nat complisshen that they [continues next]

And made him brenne his book anon right tho.

And whan that I hadde geten un-to me,

... wrecche ne chinche; for it is a greet shame to a man to have a povere herte and a riche purs." He seith also: "the goodes that thou hast y-geten, use hem by mesure," that is to seyn, spende hem mesurably; for they that folily wasten and despenden the goodes that they han, whan they han namore propre of hir owene, they shapen hem to take the goodes of another man. I seye thanne, that ye shul fleen avarice; usinge your richesses in swich manere, that men seye nat that your richesses been y-buried, but that ye have hem in your might and in your weeldinge. For a wys man repreveth the avaricious man, and seith thus, in two vers: "wherto and why burieth a man hise goodes by his grete avarice, and knoweth wel that nedes moste he dye; for deeth is the ende of every man as in this present lyf." And for what cause or enchesoun Ioyneth he him or knitteth he him so faste un-to hise goodes, that alle his wittes mowen nat disseveren him or departen him from hise goodes; and knoweth wel, or oghte knowe, that whan he is deed, he shal no-thing bere with him out of this world. And ther-fore seith seint Augustin: that "the avaricious man is likned un-to helle; that the more it swelweth, the more desyr it hath to swelwe and devoure." And as wel as ye wolde eschewe to be called an avaricious man or chinche, as wel sholde ye kepe yow and governe yow in swich a wyse that men calle yow nat fool-large. Therfore seith Tullius: "the goodes," he seith, "of thyn hous ne sholde nat been hid, ne kept so cloos but that they mighte been opened by pitee and debonairetee;" that is to seyn, to yeven part to hem that han greet nede; "ne thy goodes shullen nat been so opene, to been every mannes goodes." Afterward, in getinge of your richesses and in usinge hem, ye shul alwey have three thinges in your herte; that is to seyn, our lord god, conscience, and good name. First, ye shul have god ... [continues next]

reverenced among hir neighbours by the honours that they han

y-geten. And some folk ther ben that holden, that right heigh

blisful by thilke thinges that they han geten. But yif so be that

whan they han geten divinitee, they ben maked goddes. Thanne

[continues previous] more wrecches and unsely whan they may doon and performe

[continues previous] that they coveiten, than yif they mighte nat complisshen that they

ofte tyme thinges, the whiche thinges, whan they han don hem,

they demen that tho thinges ne sholden nat han ben don. For

And, whan they her lust han geten,

[continues previous] ... neither wrecche ne chinche; for it is a greet shame to a man to have a povere herte and a riche purs." He seith also: "the goodes that thou hast y-geten, use hem by mesure," that is to seyn, spende hem mesurably; for they that folily wasten and despenden the goodes that they han, whan they han namore propre of hir owene, they shapen hem to take the goodes of another man. I seye thanne, that ye shul fleen avarice; usinge your richesses in swich manere, that men seye nat that your richesses been y-buried, but that ye have hem in your might and in your weeldinge. For a wys man repreveth the avaricious man, and seith thus, in two vers: "wherto and why burieth a man hise goodes by his grete avarice, and knoweth wel that nedes moste he dye; for deeth is the ende of every man as in this present lyf." And for what cause or enchesoun Ioyneth he him or knitteth he him so faste un-to hise goodes, that alle his wittes mowen nat disseveren him or departen him from hise goodes; and knoweth wel, or oghte knowe, that whan he is deed, he shal no-thing bere with him out of this world. And ther-fore seith seint Augustin: that "the avaricious man is likned un-to helle; that the more it swelweth, the more desyr it hath to swelwe and devoure." And as wel as ye wolde eschewe to be called an avaricious man or chinche, as wel sholde ye kepe yow and governe yow in swich a wyse that men calle yow nat fool-large. Therfore seith Tullius: "the goodes," he seith, "of thyn hous ne sholde nat been hid, ne kept so cloos but that they mighte been opened by pitee and debonairetee;" that is to seyn, to yeven part to hem that han greet nede; "ne thy goodes shullen nat been so opene, to been every mannes goodes." Afterward, in getinge of your richesses and in usinge hem, ye shul alwey have three thinges in your herte; that is to seyn, our lord god, conscience, and good name. First, ye shul have god in your herte; and for ...

forleten they vertues and folwen vyces? Nis it nat for that they [continues next]

ne knowen nat the goodes? But what thing is more feble and [continues next]

[continues previous] ne knowen nat the goodes? But what thing is more feble and