34. _wext_, ‘he waxeth’: for the omission of the pronoun see note on i.
1895 and cp. ll. 149, 213, 367, below.
57. For the form of expression cp. i. 380, ii. 2437, and below, l. 106.
59. _sterte_ is for ‘stert,’ pres. tense.
70. _in vers_, that is ‘in order.’ The word ‘vers’ is given in
Godefroy’s Dictionary with the sense ‘state,’ ‘situation’; e. g. _Rom.
de la Rose_, 9523 ff.,
‘Malement est changies li vers,
Or li vient li gieus si divers,
Qu’el ne puet ne n’ose joer.’
71 f. Cp. _Mirour_, 8246 f.
84. _the jolif wo_: cp. i. 88, vii. 1910, and _Balades_, xii. 4, ‘Si
porte ades le jolif mal sanz cure.’
105. _of such a thew_, ‘by such a habit’ (i. e. of love), to be taken
with ‘dronkelew.’
144. _hovedance_, ‘court dance’: see _New Eng. Dictionary_.
145. _the newefot_: written thus as one word in S and F: it must be
regarded as the name of some dance.
160. _it am noght I_: cp. Chaucer, _Leg. of G. Women_, 314, ‘sir, hit
am I,’ _Cant. Tales_, A 1736, &c.
188. _holde forth the lusti route_: perhaps simply, ‘continue to be
with the merry company.’ See ‘forth’ in the Glossary.
218. _vernage_: the same wine that is called ‘gernache’ or ‘garnache’
in the _Mirour de l’Omme_, ‘vernaccia’ in Italian, but whether a wine
of Italy or Greece seems uncertain.
221. _at myn above_: see note on iv. 914.
239. _the blanche fievere_: cp. Chaucer, _Troilus_, i. 916, with
Skeat’s note.
249. Cp. Chaucer, _Troilus_, i. 420, ‘For hete of cold, for cold of
hete, I dye.’
253. _of such reles_: this seems to men ‘of such strength,’ and
‘relais’ perhaps has a somewhat similar sense in _Mirour_, 3021,
‘C’est droit qu’il sente le relais
De la tempeste et de l’orage.’
As in the modern ‘relay,’ the idea of ceasing or of relaxation may
be accompanied by the notion of fresh vigour taking the place of
exhaustion, and so the word may stand simply for strength or freshness.
If this explanation is not admissible, we must suppose that ‘reles’
means here the power of relaxing or dissolving.
285 f. Cp. _Rom. de la Rose_, 4326 f.,
‘C’est la soif qui tous jors est ivre,
Yvrece qui de soif s’enyvre.’
290. _liste_: perhaps pret. subjunctive; so l. 606, and ‘leste,’ 357.
296. _be the bend_, i. e. ‘by the band,’ at his girdle.
311 f. ‘This for the time alleviates the pain for him who has no other
joy.’ ‘As for the time yit’ means simply ‘for the time,’ cp. ll. 738,
893.
321. For ‘men’ with singular verb cp. ii. 659, v. 5510, 6045, vii.
1352, and Chaucer, _Cant. Tales_, A 149, &c.
330 ff. Cp. viii. 2252 ff. and. _Traitié_, xv. 2. The poet referred to
in the margin is perhaps Homer, who is quoted in the _Rom. de la Rose_
as authority for an arrangement somewhat similar to that described here:
‘Jupiter en toute saison
A sor le suel de sa maison,
Ce dit Omers, deus plains tonneaus;
Si n’est viex hons ne garçonneaus,
N’il n’est dame ne damoisele,
Soit vielle ou jone, laide ou bele,
Qui vie en ce monde reçoive,
Qui de ces deus tonneaus ne boive.
C’est une taverne planière,
Dont Fortune la tavernière
Trait aluine et piment en coupes’ &c. 6836 ff. (ed. Méon).
Gower has applied the idea especially to the subject of love, and has
made Cupid the butler instead of Fortune. The basis in Homer is _Il._
xxiv. 527 ff.,
δοιοὶ γάρ τε πίθοι κατακείαται ἐν Διὸς οὔδει, κ.τ.λ.
360. _trouble_ is properly an adjective, cp. v. 4160. The corrupt
reading ‘chere’ for ‘cler’ has hitherto obscured the sense.
399 ff. This story of Bacchus is told by Hyginus, _Poet. Astr._ ii,
under the heading ‘Aries.’
437. _a riche temple._ This was the temple of Jupiter Ammon.
439. ‘To remind thirsty men’ of the power of prayer.
485 ff. The story is from Ovid, _Metam._ xii. 210 ff.
502 f. _thilke tonne drouh, wherof_, &c., ‘drew such wine for them
that by it,’ &c. See note on i. 771 and cp. ll. 618 and 1249 of this
book.
537. I do not know what authority is referred to.
598. _unteid_, ‘set free,’ so ‘wandering abroad.’
609. The name of this second branch of Gluttony has not been mentioned
before.
632 f. ‘so long as he has wealth by which he may be provided with the
means.’ For the use of ‘founde’ cp. v. 2690 and Chaucer, _Cant. Tales_,
C 537, ‘How gret labour and cost is thee to fynde!’ (addressing the
belly).
640. _for the point of his relief_, ‘in order to please him,’ so below
‘he is noght relieved,’ l. 678.
656. _toke_, subjunctive, ‘how he should take it.’
662. After this line a couplet is inserted by Pauli from the Harleian
MS. 7184 (H₃),
To take metes and drinkes newe,
For it shulde alwey eschewe.’
The lines are nonsense and have no metre. They come originally from K,
the copyist of which apparently inserted them out of his own head, to
fill up a space left by the accidental omission of two lines (645 f.)
a little above in the same column. He was making his book correspond
column for column with the copy, and therefore discovered his mistake
when he reached the bottom, but did not care to draw attention to it by
inserting what he had omitted.
663. ‘Physique’ is apparently meant for the Physics of Aristotle, and
something very like this maxim is to be found there, but the quotation,
‘Consuetudo est altera natura,’ is actually taken from the _Secretum
Secretorum_ (ed. 1520, f. 21).
664. The transposition after this line of the passage ll. 665-964,
which occurs in MSS. of the second recension, is not accidental, as we
see by the arrangements made afterwards for fitting in the passage (l.
1146). The object apparently was to lay down the principle ‘Delicie
corporis militant aduersus animam,’ illustrated by the parable of Dives
and Lazarus, before proceeding to the discussion of ‘Delicacie’ in the
case of love, and this is perhaps the more logical arrangement; but the
alteration, as it is made, involves breaking off the discussion here of
the ill effects of change, and resuming it after an interval of nearly
two hundred lines.
674. _Avise hem wel_, i. e. ‘let them take good heed.’
683. ‘Without regard to her honour’: cp. _Balades_, xxii. 4, ‘Salvant
toutdis l’estat de vostre honour.’
709. _abeched_, from the French ‘abechier,’ to feed, used properly
of feeding young birds. The word ‘refreched’ is conformed to it in
spelling.
728. The reading of Pauli, ‘I say I am nought gilteles,’ just reverses
the sense. Berthelette has the text right here.
738. _for a time yit_: cp. 311, ‘As for the time yit,’ and 893, ‘As for
the while yit.’
770. ‘Without wrinkle of any kind,’ cp. _Mirour_, 10164, ‘Car moult
furont de noble grein’; or perhaps ‘Without the smallest wrinkle,’
‘grein’ being taken to stand for the smallest quantity of a thing: cp.
ii. 3310.
778. Cp. Chaucer, _Book of the Duchess_, 939 ff.
785. _schapthe._ For this form, which is given by S and F, cp. the word
‘ssepþe,’ meaning ‘creature’ or ‘form,’ which occurs repeatedly in the
_Ayenbite of Inwyt_.
800. ‘And if it seemed so to all others.’ The person spoken of
throughout this passage as ‘he,’ ‘him,’ is the eye of the lover. This
seems to itself to have sufficient sustenance by merely gazing on the
beloved object, and if it seemed so to all others also, that is, to the
other senses, the eye would never cease to feed upon the sight: but
they, having other needs, compel it to turn away.
809. _as thogh he faste_: the verb seems to be pret. subjunctive, as
‘syhe’ down below.
817. _tireth._ This expresses the action of a falcon pulling at its
prey: cp. Chaucer, _Troilus_, i. 787, ‘Whos stomak foules tiren
everemo.’ The word is used in the same sense also in the _Mirour_, 7731.
845. _mi ladi goode_, ‘my lady’s goodness.’
857. Lombard cooks were celebrated, and there was a kind of pastry
called ‘pain lumbard,’ _Mirour_, 7809.
879. The romance of Ydoine and Amadas is one of those mentioned at
the beginning of the _Cursor Mundi_. It has been published in the
‘Collection des poètes français du moyen âge’ (ed. Hippeau, 1863).
Amadas is the type of the lover who remains faithful through every kind
of trial.
891. _a cherie feste_: cp. Prol. 454. It is an expression used for
pleasures that last but a short time: cp. Audelay’s Poems (Percy Soc.
xiv) p. 22,
‘Hit fallus and fadys forth so doth a chere fayre’
(speaking of the glory of this world).
893. Cp. 311, 738.
897. _he_, i. e. my ear.
908. _me lacketh_: the singular form is due perhaps to the use of the
verb impersonally in many cases.
961. _excede_, subjunctive, ‘so as to go beyond reason.’
986 ff. This story furnishes a favourable example of our author’s style
and versification. It is told simply and clearly, and the verse is not
only smooth and easy, but carefully preserved from monotony by the
breaking of the couplet very frequently at the pauses: see 986, 998,
1006, 1010, 1016, &c.
995. We have remarked already upon Gower’s fatalism, iii. 1348, &c.
Here we may refer also to ll. 1026, 1613, 1702, for further indications
of the same tendency.
1059. _is overronne_, that is, ‘has passed beyond.’
1110. _descryve_, apparently ‘understand,’ ‘discern,’ perhaps by that
confusion with ‘descry’ which is noted in the _New Engl. Dictionary_.
1149 f. These two lines are omitted without authority by Pauli.
1176. That is, though they had rendered no services for which they
ought to be so distinguished.
1180. _sojorned_: the word is used in French especially of a horse kept
in stable at rack and manger and refreshed for work: see _Mirour_,
Glossary.
1216. ‘So that that pleasure should not escape him.’
1245. _out of feere_, ‘without fear.’
1262. _unwar_, here ‘unknown’: cp. Chaucer, _Cant. Tales_, B 427, ‘The
unwar wo or harm that comth behinde.’
1295. Originally geomancy seems to have been performed, as suggested
in this passage, by marks made in sand or earth, then by casual
dots on paper: see the quotations under ‘geomancy’ in the _New
Engl. Dictionary_. Gower here mentions the four recognized kinds of
divination, by the elements of earth, water, fire, and air.
1306 ff. It is practically certain that Gower was acquainted with the
treatise ascribed to Albertus Magnus, called _Speculum Astronomiae_ or
_De libris licitis et illicitis_ (_Alberti Magni Opera_, v. 655 ff.),
since he seems to follow it to a great extent not only here, but also
in his list of early astronomers (vii. 1449 ff.). There are however
some things here which he must have had from other sources; for there
is no mention in the above-mentioned treatise of ‘Spatula,’ ‘Babilla,’
‘Cernes,’ ‘Honorius.’
1312. _comun rote_, that is, apparently, ‘common custom.’ The
word ‘rote’ is used also below, l. 1457, where it appears to mean
‘condition.’ It must be the same as that which appears in the phrase
‘by rote,’ and it is difficult to believe that it can be the French
‘route,’ as is usually said. The rhyme here and in l. 1457, as well
as those in Chaucer (with ‘cote,’ ‘note’), show that the ‘o’ had an
open sound, and this would be almost impossible from French ‘ou.’
The expression ‘par routine’ or ‘par rotine’ is given by Cotgrave as
equivalent to the English ‘by rote,’ but I am not aware of any use of
such an expression in French as early as the fourteenth century. Many
of the examples of the phrase ‘by rote’ seem to have to do with singing
or church services (cp. Chaucer, _Cant. Tales_, B 1712, _Piers Plowmans
Crede_, 379), and Du Cange gives a quotation in which ‘rotae’ seems to
mean ‘chants’ or ‘hymns’ (‘rota,’ 6). From such a sense as this the
idea of a regular order of service, and thence of ‘custom,’ ‘habit,’
might without much difficulty arise.
1314 ff. The following passage from the _Spec. Astronomiae_, cap. 10,
gives most of the names and terms which occur in these lines: ‘Ex
libris vero Toz Graeci est liber de stationibus ad cultum Veneris,
qui sic incipit: _Commemoratio historiarum_ ... Ex libris autem
Salomonis est liber de quatuor anulis, quem intitulat nominibus quatuor
discipulorum suorum, qui sic incipit: _De arte eutonica et ideica_,
&c. Et liber de nouem candariis.... Et alius paruus de sigillis ad
dæmoniacos, qui sic incipit: _Caput sigilli gendal et tanchil_.’
1316. _Razel._ ‘Est autem unus liber magnus Razielis, qui dicitur
liber institutionum,’ &c. In MS. Ashmole 1730 there is a letter to Dr.
Richard Napier from his nephew at Oxford, speaking of a book of Solomon
in the University Library called _Cephar Raziel_, that is, he explains,
‘Angelus magnus secreti Creatoris,’ of which he proposes to make a
copy, having obtained means of entering the library at forbidden hours.
Again, in MS. Ashmole 1790 there is a description of this book.
1320. ‘cui adiungitur liber Beleni de horarum opere,’ _Spec. Astron._
p. 661. The seal of Ghenbal is the ‘sigillum gendal,’ mentioned in the
former citation.
1321 f. _thymage Of Thebith._ Thebith (or Thebit) stands for Thabet
son of Corah, a distinguished Arabian mathematician, to whom were
attributed certain works on astrology and magic that were current in
Latin. Thus we find _Thebit de imaginibus_ very commonly in MSS., and
a _Liber Thebit ben Corat de tribus imaginibus magicis_ was printed in
1559 at Frankfort. In this latter book the author says, ‘Exercentur
quoque hae imagines in amore vel odio, si fuerit actor earum prouidus
et sapiens in motibus coeli ad hoc utilibus.’ Thebith is mentioned
several times in the _Spec. Astronomiae_, e. g. p. 662, ‘Super istis
imaginibus reperitur unus liber Thebith eben Chorath,’ &c. We must take
‘therupon’ in l. 1321 to mean ‘moreover,’ for it is not to be supposed
that the image of Thebith was upon the seal of Ghenbal.
1338. The ‘Naturiens’ are those who pursue the methods of astrology, as
opposed to those who practise necromancy (‘nigromance’) or black magic.
1356. _He bede nevere_: see note on v. 4455.
1359. _red_, originally written ‘rede’ in F, but the final letter was
afterwards erased. See Introduction, p. cxiv.
1371 f. The rhyme requires that ‘become,’ ‘overcome’ shall either be
both present or both preterite (subjunctive), and ‘wonne’ seems to
decide the matter for preterite. The only difficulty is ‘have I’ for
‘hadde I’ in l. 1370, the latter being required also by the sense (for
the reference is to the former time of youth), but not given by the
MSS. ‘So that I wonne’ means ‘Provided that I won.’
1391 ff. This story is from the _Roman de Troie_, 28571-28666,
29629-30092. Guido does not differ as to the main points, but there
are several details given by Gower from Benoît which are not found in
Guido. In particular the ensign carried by Telegonus is mentioned by
Guido only in telling of the dream of Ulysses. Some of the passages
which tend to show that Benoît was our author’s authority are noted
below.
1408. _al the strengthe of herbes_: a poem _De Viribus Herbarum_ passed
in the Middle Ages under the name of Macer.
1422. The mention of ‘nedle and ston’ in this connexion is a rather
daring anachronism, for which of course Gower is responsible.
1424. _Cilly._ Benoît says ‘les isles d’Oloi,’ and Guido ‘in Eolidem
insulam,’ but Sicily has been mentioned shortly before.
1438 f. Cp. _Rom. de Troie_, 28594 ff. Guido does not mention it.
1441. ‘S’el sot des arz, il en sot plus,’ _Rom. de Troie_, 28641.
1445 ff. Benoît says nothing of this, but the story of the adventures
of Ulysses was to some extent matter of common knowledge in the Middle
Ages. Gower may have had it from Ovid, _Metam._ xiv. 277 ff. Guido says
in a general way that Circe was in the habit of transforming those who
resisted her power into beasts.
1457. _into such a rote_, that is, ‘into such a habit’ (or
‘condition’): see note on l. 1312.
1467. _toswolle bothe sides_, ‘with both her sides swollen’: cp. _Rom.
de Troie_, 28660 f.,
‘Et si li lesse les costez
Toz pleins, ço quit, de vif enfant.’
1474. _understode_: subj., see note on Prol. 460.
1481. _on of al the beste_, see note on iv. 2606.
1513 f. _margin._ This quotation is not from Horace, but from Ovid,
_Pont._ iv. 3. 35. Cp. _Mirour_, 10948, where the same quotation occurs
and is attributed as here to ‘Orace.’
1524. The form ‘stature’ is required by the metre here, and is given
by the best MSS. of the second and third recensions. In Prol. 891,
where ‘statue’ occurs, it is reduced to a monosyllable by elision, and
so it is in Chaucer, _Cant. Tales_, A 975, 1955. The forms ‘statura,’
‘stature,’ are found with this sense in the Latin and French of the
time.
1541 ff.
‘Et si me disoit: Hulixes
Saiches, ceste conjuncions,
Cist voloir, ceste asembloisons,
Que de moi et de toi desirres,
Ce sunt dolors et mortex ires.’
_Rom. de Troie_, 29670 ff.
The prediction, however, that one of the two would have his death by
reason of their meeting comes later, 29699, whereas Guido combines the
materials here much in the same way as Gower.
1552 ff. This idea of a pennon embroidered with a device is Gower’s own
conception, constructed from the not very clear or satisfactory account
of the matter given by his authority here and later, 29819 ff. The fact
is that Benoît did not understand the expression used in the Latin book
(the so-called ‘Dictys Cretensis’) which he was here following, the
passage being probably corrupt in his copy, and consequently failed to
make it intelligible to his readers. The original statement (made with
reference to the ensign carried afterwards by Telegonus) is, ‘Ithacam
venit gerens manibus quoddam hastile, cui summitas marinae turturis
osse armabatur, scilicet insigne insulae eius in qua genitus erat.’ The
meaning apparently is that his spearhead was made of a sea-turtle’s
shell. Benoît, in recounting the vision, says that the figure which
appeared bore upon the steel head of his lance a crown worked of the
bone of a sea-fish,
‘Portoit une coronne ovrée
D’os de poisson de mer salée.’ 29687 f.
Then afterwards, in telling of the departure of Telegonus to seek his
father, he says that, to show of what country he was, he bore on the
top of his lance the sign of a sea-fish worked like a tower,
‘En semblance de tor ovrée.’ 29822.
Guido apparently was not able to make much of this, and after saying,
in the account of the dream, that at the top of the lance there
appeared ‘quedam turricula tota ex piscibus artificiose composita’
(Bodl. MS. Laud 645, with variants ‘craticula,’ MS. Add. 365,
‘curricula,’ printed editions), he subsequently omitted mention of the
recognisance.
1561 f. _A signe it is ... Of an Empire._ Benoît has,
‘Que c’iert d’ampire conoissance
Et si aperte demostrance
Que por ce seroient devis,’ &c. 29695 ff.,
which may perhaps mean, ‘that it was the cognisance of a kingdom and a
sign that they should be divided.’ In Guido, however, it is ‘hoc est
signum impie disiunccionis’ (MS. Laud 645 and printed text), or ‘hoc
est signum impii et disiunccionis’ (MS. Add. 365).
1567 f. Cp. 2296 ff.
1603 ff. For the order of the clauses here cp. ii. 709, iv. 3520 ff.
1622 ff. _That_, for ‘Til that’; cp. iv. 3273, v. 3422.
1636. ‘And he made himself ready forthwith.’ For the omission of the
pronoun even where the subject is changed cp. v. 3291, 4590.
1637 ff. Cp. _Rom. de Troie_, 29824 ff. Guido says nothing about it.
1643. That is, ‘to avoid espial and wrong suspicions.’
1656. _Rom. de Troie_, 29801 f.,
‘A Hulyxes, qui fut ses druz,
Mande par lui v. c. saluz.’
Guido says nothing about this.
1660. _Nachaie_, a mistake for ‘Acaie,’
‘Tant qu’il vint droit en Acaie’;
and this again seems to be from ‘Ithaca.’
1685. _and welnyh ded_: cp. _Rom. de Troie_, 29906 f. Guido says only
‘et ab illis est grauiter vulneratus.’
1689. Gower has judiciously reduced the number from fifteen (_Rom. de
Troie_, 29902).
1696. _for wroth_, that is, ‘by reason that he was wroth’: see note on
iv. 1330. We can hardly take ‘wroth’ as a substantive.
1701. ‘Se il ne fust un poi guenchiz,’ _Rom. de Troie_, 29939.
1707. _With al the signe_, ‘together with the signe,’ like the French
‘ove tout’; cp. _Mirour_ 4 (note).
1745 f. _Rom. de Troie_, 30022 ff. Guido omits this.
1769 ff. For this repetition cp. 2095 ff.
1785. The ‘Cronique imperial’ is evidently the story itself, and not
any particular book in which it is to be found.
1789 ff. The authority which is mainly followed by our author for this
story is the Anglo-Norman _Roman de toute Chevalerie_, by Eustace (or
Thomas) of Kent. The beginning of this, including all that we have to
do with here, has been printed by M. Paul Meyer in his book on the
Alexander romances, ‘Bibliothèque française du moyen âge’ vol. iv. pp.
195-216. Gower was acquainted, however, also with the Latin _Historia
Alexandri de Preliis_, and has made use of this in certain places, as
(1) in the account of Philip’s vision (2129-2170) where he probably
found the French unintelligible, and (2) in the story of the death of
Nectanabus (2289 ff.), of which the Latin authority certainly gives the
more satisfactory account.
The following are some of the points in which Gower agrees with the
_Roman de toute Chevalerie_ against the two Latin versions of the
story, viz. the _Historia de Preliis_ and the _Res Gestae Alexandri_
of Valerius: (1) the celebration by Olympias of the festival of her
nativity, when she rides out on a white mule and is first seen by
Nectanabus, ll. 1823-1880; (2) the omission of the sealing of the
queen’s womb by Nectanabus, this being introduced only in Philip’s
vision; (3) the question of the queen as to how she shall procure
further interviews with the god, and the answer of Nectanabus, ll.
2109 ff.; (4) the circumstances connected with the egg from which the
serpent was hatched, ll. 2219 ff. The English metrical Romance of
Alexander, printed by Weber, is also taken from the _Roman de toute
Chevalerie_, and consequently the details of it are for the most part
the same as those in Gower. It is certain, however, that Gower does
not follow this. It would be quite contrary to his practice to follow
an English authority, and apart from this there are many small matters
here in which he agrees with the French as against the English, e. g.
the name Nectanabus, which is Neptanabus in the English (Anectanabus
in the _Hist. de Preliis_), the mention of the _nativity_ of Olympias
as the occasion of her festival, ‘Grant feste tint la dame de sa
nativité,’ the use of the word ‘artemage,’ l. 1957, the incident of
the dragon being changed into an eagle, l. 2200; and such points of
correspondence as may seem to suggest a connexion between the two
English writers, as in ll. 1844 f., 2231 f., are also to be found in
the French. The English alliterative Romance of Alexander follows the
_Hist. de Preliis_, and consequently it agrees with Gower in the two
passages which have been referred to above.
1798. The sentence is broken off and finished in a different manner.
See note on i. 98, and cp. vii. 3632.
1811. _Thre yomen_, &c. This is an addition by Gower. According to the
original story Nectanabus was alone, and this would evidently be the
better for his purpose.
1828. _list._ This may be present tense, ‘it pleases.’ Loss of the
final _e_ in the preterite would hardly occur except before a vowel:
see Introduction, p. cxv. The French original lays stress here on the
extravagant desire that women have to display themselves.
1831. _At after_, i. e. ‘After,’ used especially of meals, cp. l. 1181,
and Chaucer, _Cant. Tales_, B 1445, F 918 ‘at after diner,’ E 1921 ‘At
after mete,’ F 302, 1219 ‘At after soper,’ for which references, as
for many others elsewhere, I am indebted to Prof. Skeat’s very useful
Glossary.
1844 f. The French has
‘E tymbres e tabours ont e leur corns corné,’ 130,
and later
‘Plus de mil damoisels ount le jur karolé, 140.
The English version of the second line,
‘There was maidenes carolying,’
comes very near to Gower.
1924. _Bot if I sihe_, ‘unless I should see,’ pret. subj.
1943 ff. This promise is not in the French.
1959 ff. The astrological terms in these lines are due to Gower. The
original says that Nectanabus laid the image in a bed with candles
lighted round it, bathed it in the juice of certain herbs, and said his
charms over it.
1997. _such thing ... Wherof_: cp. ll. 502, 2398.
2005 f.
‘Nectanabus idunc ses karectes fina.’