=1475?=
_The Recuyell of the Histories of Troy._
Title and Prologue to Book I.
Here beginneth the volume entitled and named the Recuyell of the
Histories of Troy, composed and drawn out of divers books of Latin into
French by the right venerable person and worshipful man, Raoul le Feure,
priest and chaplain unto the right noble, glorious, and mighty prince in
his time, Philip, Duke of Burgundy, of Brabant, etc., in the year of the
Incarnation of our Lord God a thousand four hundred sixty and four, and
translated and drawn out of French into English by William Caxton,
mercer, of the city of London, at the commandment of the right high,
mighty, and virtuous Princess, his redoubted Lady, Margaret, by the
grace of God Duchess of Burgundy, of Lotrylk, of Brabant, etc.; which
said translation and work was begun in Bruges in the County of Flanders,
the first day of March, the year of the Incarnation of our said Lord God
a thousand four hundred sixty and eight, and ended and finished in the
holy city of Cologne the 19th day of September, the year of our said
Lord God a thousand four hundred sixty and eleven, etc.
And on that other side of this leaf followeth the prologue.
When I remember that every man is bounden by the commandment and counsel
of the wise man to eschew sloth and idleness, which is mother and
nourisher of vices, and ought to put myself unto virtuous occupation
and business, then I, having no great charge of occupation, following
the said counsel took a French book, and read therein many strange and
marvellous histories, wherein I had great pleasure and delight, as well
for the novelty of the same as for the fair language of French, which
was in prose so well and compendiously set and written, which methought
I understood the sentence and substance of every matter. And for so much
as this book was new and late made and drawn into French, and never had
seen it in our English tongue, I thought in myself it should be a good
business to translate it into our English, to the end that it might be
had as well in the royaume of England as in other lands, and also for to
pass therewith the time, and thus concluded in myself to begin this said
work. And forthwith took pen and ink, and began boldly to run forth as
blind Bayard in this present work, which is named "The Recuyell of the
Trojan Histories." And afterward when I remembered myself of my
simpleness and unperfectness that I had in both languages, that is to
wit in French and in English, for in France was I never, and was born
and learned my English in Kent, in the Weald, where I doubt not is
spoken as broad and rude English as in any place of England; and have
continued by the space of 30 years for the most part in the countries of
Brabant, Flanders, Holland, and Zealand. And thus when all these things
came before me, after that I had made and written five or six quires I
fell in despair of this work, and purposed no more to have continued
therein, and those quires laid apart, and in two years after laboured no
more in this work, and was fully in will to have left it, till on a time
it fortuned that the right high, excellent, and right virtuous princess,
my right redoubted Lady, my Lady Margaret, by the grace of God sister
unto the King of England and of France, my sovereign lord, Duchess of
Burgundy, of Lotryk, of Brabant, of Limburg, and of Luxembourg, Countess
of Flanders, of Artois, and of Burgundy, Palatine of Hainault, of
Holland, of Zealand and of Namur, Marquesse of the Holy Empire, Lady of
Frisia, of Salins and of Mechlin, sent for me to speak with her good
Grace of divers matters, among the which I let her Highness have
knowledge of the foresaid beginning of this work, which anon commanded
me to show the said five or six quires to her said Grace; and when she
had seen them anon she found a default in my English, which she
commanded me to amend, and moreover commanded me straitly to continue
and make an end of the residue then not translated; whose dreadful
commandment I durst in no wise disobey, because I am a servant unto her
said Grace and receive of her yearly fee and other many good and great
benefits, (and also hope many more to receive of her Highness), but
forthwith went and laboured in the said translation after my simple and
poor cunning, also nigh as I can following my author, meekly beseeching
the bounteous Highness of my said Lady that of her benevolence list to
accept and take in gree this simple and rude work here following; and if
there be anything written or said to her pleasure, I shall think my
labour well employed, and whereas there is default that she arette it to
the simpleness of my cunning which is full small in this behalf; and
require and pray all them that shall read this said work to correct it,
and to hold me excused of the rude and simple translation.
And thus I end my prologue.
Epilogue to Book II.
Thus endeth the second book of the Recule of the Histories of Troy.
Which bookes were late translated into French out of Latin by the labour
of the venerable person Raoul le Feure, priest, as afore is said; and by
me indigne and unworthy, translated into this rude English by the
commandment of my said redoubted Lady, Duchess of Burgundy. And for as
much as I suppose the said two books be not had before this time in our
English language, therefore I had the better will to accomplish this
said work; which work was begun in Bruges and continued in Ghent and
finished in Cologne, in the time of the troublous world, and of the
great divisions being and reigning, as well in the royaumes of England
and France as in all other places universally through the world; that is
to wit the year of our Lord a thousand four hundred seventy one. And as
for the third book, which treateth of the general and last destruction
of Troy, it needeth not to translate it into English, for as much as
that worshipful and religious man, Dan John Lidgate, monk of Bury, did
translate it but late; after whose work I fear to take upon me, that am
not worthy to bear his penner and ink-horn after him, to meddle me in
that work. But yet for as much as I am bound to contemplate my said
Lady's good grace, and also that his work is in rhyme and as far as I
know it is not had in prose in our tongue, and also, peradventure, he
translated after some other author than this is; and yet for as much as
divers men be of divers desires, some to read in rhyme and metre and
some in prose; and also because that I have now good leisure, being in
Cologne, and have none other thing to do at this time; in eschewing of
idleness, mother of all vices, I have delibered in myself for the
contemplation of my said redoubted lady to take this labour in hand, by
the sufferance and help of Almighty God; whom I meekly supplye to give
me grace to accomplish it to the pleasure of her that is causer thereof,
and that she receive it in gree of me, her faithful, true, and most
humble servant, etc.
Epilogue to Book III.
Thus end I this book, which I have translated after mine Author as nigh
as God hath given me cunning, to whom be given the laud and praising.
And for as much as in the writing of the same my pen is worn, my hand
weary and not steadfast, mine eyne dimmed with overmuch looking on the
white paper, and my courage not so prone and ready to labour as it hath
been, and that age creepeth on me daily and feebleth all the body, and
also because I have promised to divers gentlemen and to my friends to
address to them as hastily as I might this said book, therefore I have
practised and learned at my great charge and dispense to ordain this
said book in print, after the manner and form as ye may here see, and is
not written with pen and ink as other books be, to the end that every
man may have them at once. For all the books of this story, named "The
Recule of the Histories of Troy" thus imprinted as ye here see, were
begun in one day and also finished in one day, which book I have
presented to my said redoubted Lady, as afore is said. And she hath well
accepted it, and largely rewarded me, wherefore I beseech Almighty God
to reward her everlasting bliss after this life, praying her said Grace
and all them that shall read this book not to disdain the simple and
rude work, neither to reply against the saying of the matters touched in
this book, though it accord not unto the translation of others which
have written it. For divers men have made divers books which in all
points accord not, as Dictes, Dares, and Homer. For Dictes and Homer, as
Greeks, say and write favourably for the Greeks, and give to them more
worship than to the Trojans; and Dares writeth otherwise than they do.
And also as for the proper names, it is no wonder that they accord not,
for some one name in these days have divers equivocations after the
countries that they dwell in; but all accord in conclusion the general
destruction of that noble city of Troy, and the death of so many noble
princes, as kings, dukes, earls, barons, knights, and common people, and
the ruin irreparable of that city that never since was re-edified; which
may be example to all men during the world how dreadful and jeopardous
it is to begin a war, and what harms, losses, and death followeth.
Therefore the Apostle saith: "All that is written is written to our
doctrine," which doctrine for the common weal I beseech God may be taken
in such place and time as shall be most needful in increasing of peace,
love, and charity; which grant us He that suffered for the same to be
crucified on the rood tree. And say we all Amen for charity!
_Dictes and Sayings of the Philosophers._
First edition (1477). Epilogue.
Here endeth the book named _The Dictes or Sayings of the Philosophers_,
imprinted by me, William Caxton, at Westminster, the year of our Lord
1477. Which book is late translated out of French into English by the
noble and puissant Lord Lord Antony, Earl of Rivers, Lord of Scales, and
of the Isle of Wight, defender and director of the siege apostolic for
our holy father the Pope in this royaume of England, and governor of my
Lord Prince of Wales. And it is so that at such time as he had
accomplished this said work, it liked him to send it to me in certain
quires to oversee, which forthwith I saw, and found therein many great,
notable, and wise sayings of the philosophers, according unto the books
made in French which I had often before read; but certainly I had seen
none in English until that time. And so afterward I came unto my said
Lord, and told him how I had read and seen his book, and that he had
done a meritorious deed in the labour of the translation thereof into
our English tongue, wherein he had deserved a singular laud and thanks,
&c. Then my said Lord desired me to oversee it, and where I should find
fault to correct it; whereon I answered unto his Lordship that I could
not amend it, but if I should so presume I might apaire it, for it was
right well and cunningly made and translated into right good and fair
English. Notwithstanding, he willed me to oversee it, and shewed me
divers things, which, as seemed to him, might be left out, as divers
letters missives sent from Alexander to Darius and Aristotle, and each
to other, which letters were little appertinent unto dictes and sayings
aforesaid, forasmuch as they specify of other matters. And also desired
me, that done, to put the said book in imprint. And thus obeying his
request and commandment, I have put me in devoir to oversee this his
said book, and behold as nigh as I could how it accordeth with the
original, being in French. And I find nothing discordant therein, save
only in the dictes and sayings of Socrates, wherein I find that my said
Lord hath left out certain and divers conclusions touching women.
Whereof I marvel that my Lord hath not written them, ne what hath moved
him so to do, ne what cause he had at that time; but I suppose that some
fair lady hath desired him to leave it out of his book; or else he was
amorous on some noble lady, for whose love he would not set it in his
book; or else for the very affection, love, and good will that he hath
unto all ladies and gentlewomen, he thought that Socrates spared the
sooth and wrote of women more than truth; which I cannot think that so
true a man and so noble a philosopher as Socrates was should write
otherwise than truth. For if he had made fault in writing of women, he
ought not, ne should not, be believed in his other dictes and sayings.
But I perceive that my said Lord knoweth verily that such defaults be
not had ne found in the women born and dwelling in these parts ne
regions of the world. Socrates was a Greek, born in a far country from
hence, which country is all of other conditions than this is, and men
and women of other nature than they be here in this country. For I wot
well, of whatsoever condition women be in Greece, the women of this
country be right good, wise, pleasant, humble, discreet, sober, chaste,
obedient to their husbands, true, secret, steadfast, ever busy, and
never idle, attemperate in speaking, and virtuous in all their works--or
at least should be so. For which causes so evident my said Lord, as I
suppose, thought it was not of necessity to set in his book the sayings
of his author Socrates touching women. But forasmuch as I had
commandment of my said Lord to correct and amend where I should find
fault, and other find I none save that he hath left out these dictes and
sayings of the women of Greece, therefore in accomplishing his
commandment--forasmuch as I am not certain whether it was in my Lord's
copy or not, or else, peradventure, that the wind had blown over the
leaf at the time of translation of his book--I purpose to write those
same sayings of that Greek Socrates, which wrote of the women of Greece
and nothing of them of this royaume, whom, I suppose, he never knew; for
if he had, I dare plainly say that he would have reserved them specially
in his said dictes. Always not presuming to put and set them in my said
Lord's book but in the end apart in the rehearsal of the works, humbly
requiring all them that shall read this little rehearsal, that if they
find any fault to arette it to Socrates, and not to me, which writeth as
hereafter followeth.
Socrates said that women be the apparels to catch men, but they take
none but them that will be poor or else them that know them not. And he
said that there is none so great empechement unto a man as ignorance and
women. And he saw a woman that bare fire, of whom he said that the
hotter bore the colder. And he saw a woman sick, of whom he said that
the evil resteth and dwelleth with the evil. And he saw a woman brought
to the justice, and many other women followed her weeping, of whom he
said the evil be sorry and angry because the evil shall perish. And he
saw a young maid that learned to write, of whom he said that men
multiplied evil upon evil. And he said that the ignorance of a man is
known in three things, that is to wit, when he hath no thought to use
reason; when he cannot refrain his covetise; and when he is governed by
the counsel of women, in that he knoweth that they know not. And he said
unto his disciples: "Will ye that I enseign and teach you how ye shall
now escape from all evil?" And they answered, "Yea." And then he said to
them, "For whatsoever thing that it be, keep you and be well ware that
ye obey not women." Who answered to him again, "And what sayest thou by
our good mothers, and of our sisters?" He said to them, "Suffice you
with that I have said to you, for all be semblable in malice." And he
said, "Whosoever will acquire and get science, let him never put him in
the governance of a woman." And he saw a woman that made her fresh and
gay, to whom he said, "Thou resemblest the fire; for the more wood is
laid to the fire the more will it burn, and the greater is the heat."
And on a time one asked him what him semed of women; he answered that
the women resemble a tree called Edelfla, which is the fairest tree to
behold and see that may be, but within it is full of venom. And they
said to him and demanded wherefore he blamed so women? and that he
himself had not come into this world, ne none other men also, without
them. He answered, "The woman is like unto a tree named Chassoygnet, on
which tree there be many things sharp and pricking, which hurt and prick
them that approach unto it; and yet, nevertheless, that same tree
bringeth forth good dates and sweet." And they demanded him why he fled
from the women? And he answered, "Forasmuch as I see them flee and
eschew the good and commonly do evil." And a woman said to him, "Wilt
thou have any other woman than me?" And he answered to her, "Art not
ashamed to offer thyself to him that demandeth nor desireth thee not?"
So, these be the dictes and sayings of the philosopher Socrates, which
he wrote in his book; and certainly he wrote no worse than afore is
rehearsed. And forasmuch as it is accordant that his dictes and sayings
should be had as well as others', therefore I have set it in the end of
this book. And also some persons, peradventure, that have read this book
in French would have arette a great default in me that I had not done my
devoir in visiting and overseeing of my Lord's book according to his
desire. And some other also, haply, might have supposed that Socrates
had written much more ill of women than here afore is specified,
wherefore in satisfying of all parties, and also for excuse of the said
Socrates, I have set these said dictes and sayings apart in the end of
this book, to the intent that if my said lord or any other person,
whatsoever he or she be that shall read or hear it, that if they be not
well pleased withal, that they with a pen race it out, or else rend the
leaf out of the book. Humbly requiring and beseeching my said lord to
take no displeasure on me so presuming, but to pardon whereas he shall
find fault; and that it please him to take the labour of the imprinting
in gree and thanks, which gladly have done my diligence in the
accomplishing of his desire and commandment; in which I am bounden so to
do for the good reward that I have received of his said lordship; whom I
beseech Almighty God to increase and to continue in his virtuous
disposition in this world, and after this life to live everlastingly in
Heaven. Amen.
_Boethius de Consolatione Philosophiae._
Epilogue (1478).
Thus endeth this book, which is named "The Book of Consolation of
Philosophy," which that Boecius made for his comfort and consolation, he
being in exile for the common and public weal, having great heaviness
and thoughtes, and in manner of despair, rehearsing in the said book how
Philosophy appeared to him shewing the mutability of this transitory
life, and also informing how fortune and hap should be understood, with
the predestination and prescience of God as much as may and is possible
to be known naturally, as afore is said in this said book. Which Boecius
was an excellent author of divers books, craftily and curiously made in
prose and metre; and also had translated divers books out of Greek into
Latin, and had been senator of that noble and famous city Rome; and also
his two sons senators for their prudence and wisdom. And forasmuch as he
withstood to his power the tyranny of Theodoric, then Emperor, and would
have defended the said city and senate from his wicked hands, whereupon
he was convicted and put in prison; in which prison he made this
foresaid book of consolation for his singular comfort. And forasmuch as
the style of it is hard and difficult to be understood of simple
persons, therefore the worshipful father and first founder and
embellisher of ornate eloquence in our English, I mean Master Geoffrey
Chaucer, hath translated this said work out of Latin into our usual and
mother tongue, following the Latin as nigh as is possible to be
understood; wherein in mine opinion he hath deserved a perpetual laud
and thank of all this noble royaume of England, and especially of them
that shall read and understand it. For in the said book they may see
what this transitory and mutable world is, and whereto every man living
in it ought to intend. Then forasmuch as this said book so translated is
rare and not spread ne known as it is digne and worthy, for the
erudition and learning as such as be ignorant and not knowing of it, at
request of a singular friend and gossip of mine, I, William Caxton, have
done my devoir and pain to imprint it in form as is here afore made; in
hoping that it shall profit much people to the weal and health of their
souls, and for to learn to have and keep the better patience in
adversities. And furthermore I desire and require you that of your
charity ye would pray for the soul of the said worshipful man Geoffrey
Chaucer, first translator of this said book into English, and
embellisher in making the said language ornate and fair, which shall
endure perpetually; and therefore he ought eternally to be remembered,
of whom the body and corpse lieth buried in the Abbey of Westminster
beside London, to-fore the chapel of Saint Benedict, by whose sepulchre
is written on a table hanging on a pillar his Epitaph, made by a Poet
Laureate, whereof the copy followeth &c.
Epitaphium Galfridi Chaucer. per
poetam laureatum Stephanum surigonum
Mediolanensem in decretis licenciatum.
Pyerides muse si possunt numina fletus
Fundere, diuinas atque rigare genas,
Galfridi vatis Chaucer crudelia fata
Plangite; sit lacrimis abstinuisse nefas.
Uos coluit viuens: at vos celebrate sepultum;
Reddatur merito gracia digna viro.
Grande decus vobis, en docti musa Maronis
Qua didicit melius lingua latina loqui.
Grande nouumque decus Chaucer famamque parauit;
Heu quantum fuerat prisca britanna rudis.
Reddidit insignem maternis versibus, vt iam
Aurea splendescat, ferrea facta prius.
Hunc latuisse virum nil si tot opuscula vertes
Dixeris, egregiis quae decorata modis.
Socratis ingenium. vel fontes philosophie
Quitquid et arcani dogmata sacra ferunt
Et quascunque velis tenuit dignissimus artes
Hic vates, paruo conditus hoc tumulo.
Ah laudis quantum preclara britannia perdis
Dum rapuit tantum mors odiosa virum.
Crudeles parcae, crudelia fila sorores!
Non tamen extincto corpore fama perit
Uiuet in eternum, viuent dum scripta poetae,
Uiuant eterno tot monimenta die.
Si qua bonos tangit pietas, si carmine dignus
Carmina qui cecinit tot cumulata modis,
Haec sibi marmoreo scribantur verba sepulchro,
Haec maneat laudis sarcina summa suae:
Galfridus Chaucer vates et fama poesis
Materne, hac sacra sum tumulatus humo.
Post obitum Caxton voluit te viuere cura
Willelmi, Chaucer, clare poeta, tui:
Nam tua non solum compressit opuscula formis,
Has quoque sed laudes iussit his esse tuas.
_Golden Legend._
First Edition (1483). Prologue.
The Holy and blessed doctor Saint Jerome saith this authority, "Do
always some good work to the end that the devil find thee not Idle." And
the holy doctor Saint Austin saith in the book of the labour of monks,
that no man strong or mighty to labour ought to be idle; for which cause
when I had performed and accomplished divers works and histories
translated out of French into English at the request of certain lords,
ladies, and gentlemen, as the Recuyel of the History of Troy, the Book
of the Chess, the History of Jason, the history of the Mirror of the
World, the 15 books of Metamorphoses in which be contained the fables of
Ovid, and the History of Godfrey of Boulogne in the conquest of
Jerusalem, with other divers works and books, I ne wist what work to
begin and put forth after the said works to-fore made. And forasmuch as
idleness is so much blamed, as saith Saint Bernard, the mellifluous
doctor, that she is mother of lies and step-dame of virtues, and it is
she that overthroweth strong men into sin, quencheth virtue, nourisheth
pride, and maketh the way ready to go to hell; and John Cassiodorus
saith that the thought of him that is idle thinketh on none other thing
but on licorous meats and viands for his belly; and the holy Saint
Bernard aforesaid saith in an epistle, when the time shall come that it
shall behove us to render and give accounts of our idle time, what
reason may we render or what answer shall we give when in idleness is
none excuse; and Prosper saith that whosoever liveth in idleness liveth
in manner of a dumb beast. And because I have seen the authorities that
blame and despise so much idleness, and also know well that it is one of
the capital and deadly sins much hateful unto God, therefore I have
concluded and firmly purposed in myself no more to be idle, but will
apply myself to labour and such occupation as I have been accustomed to
do. And forasmuch as Saint Austin aforesaid saith upon a psalm that good
work ought not to be done for fear of pain, but for the love of
righteousness, and that it be of very and sovereign franchise, and
because me-seemeth to be a sovereign weal to incite and exhort men and
women to keep them from sloth and idleness, and to let to be understood
to such people as be not lettered the nativities, the lives, the
passions, the miracles, and the death of the holy saints, and also some
other notorious deeds and acts of times past, I have submised myself to
translate into English the legend of Saints, which is called _Legenda
Aurea_ in Latin, that is to say, the _Golden Legend_; for in like wise
as gold is most noble above all other metals, in like wise is this
legend holden most noble above all other works. Against me here might
some persons say that this legend hath been translated before, and truth
it is; but forasmuch as I had by me a legend in French, another in
Latin, and the third in English, which varied in many and divers places,
and also many histories were comprised in the two other books which were
not in the English book; and therefore I have written one out of the
said three books, which I have ordered otherwise than the said English
legend is, which was so to-fore made, beseeching all them that shall see
or hear it read to pardon me where I have erred or made fault, which, if
any be, is of ignorance and against my will; and submit it wholly of
such as can and may, to correct it, humbly beseeching them so to do, and
in so doing they shall deserve a singular laud and merit; and I shall
pray for them unto Almighty God that He of His benign grace reward them,
etc., and that it profit to all them that shall read or hear it read,
and may increase in them virtue, and expel vice and sin, that by the
example of the holy saints amend their living here in this short life,
that by their merits they and I may come to everlasting life and bliss
in Heaven. Amen.
_Caton_ (1483).
Prologue.
Here beginneth the prologue or proem of the book called _Caton_, which
book hath been translated into English by Master Benet Burgh, late
Archdeacon of Colchester, and high canon of St. Stephen's at
Westminster, which ful craftily hath made it in ballad royal for the
erudition of my lord Bousher, son and heir at that time to my lord the
Earl of Essex. And because of late came to my hand a book of the said
Cato in French, which rehearseth many a fair learning and notable
examples, I have translated it out of French into English, as all along
hereafter shall appear, which I present unto the city of London.
Unto the noble, ancient, and renowned city, the city of London, in
England, I, William Caxton, citizen and conjury of the same, and of the
fraternity and fellowship of the mercery, owe of right my service and
good will, and of very duty am bounden naturally to assist, aid, and
counsel, as far forth as I can to my power, as to my mother of whom I
have received my nurture and living, and shall pray for the good
prosperity and policy of the same during my life. For, as me-seemeth, it
is of great need, because I have known it in my young age much more
wealthy, prosperous, and richer, than it is at this day. And the cause
is that there is almost none that intendeth to the common weal, but only
every man for his singular profit. Oh! when I remember the noble Romans,
that for the common weal of the city of Rome they spent not only their
moveable goods but they put their bodies and lives in jeopardy and to
the death, as by many a noble example we may see in the acts of Romans,
as of the two noble Scipios, African and Asian, Actilius, and many
others. And among all others the noble Cato, author and maker of this
book, which he hath left for to remain ever to all the people for to
learn in it and to know how every man ought to rule and govern him in
this life, as well for the life temporal as for the life spiritual. And
as in my judgement it is the best book for to be taught to young
children in school, and also to people of every age, it is full
convenient if it be well understood. And because I see that the children
that be born within the said city increase, and profit not like their
fathers and elders, but for the most part after that they be come to
their perfect years of discretion and ripeness of age, how well that
their fathers have left to them great quantity of goods yet scarcely
among ten two thrive, [whereas] I have seen and known in other lands in
divers cities that of one name and lineage successively have endured
prosperously many heirs, yea, a five or six hundred years, and some a
thousand; and in this noble city of London it can unneth continue unto
the third heir or scarcely to the second,--O blessed Lord, when I
remember this I am all abashed; I cannot judge the cause, but fairer ne
wiser ne better spoken children in their youth be nowhere than there be
in London, but at their full ripening there is no kernel ne good corn
found, but chaff for the most part. I wot well there be many noble and
wise, and prove well and be better and richer than ever were their
fathers. And to the end that many might come to honour and worship, I
intend to translate this said book of Cato, in which I doubt not, and if
they will read it and understand they shall much the better con rule
themselves thereby; for among all other books this is a singular book,
and may well be called the regiment or governance of the body and soul.
There was a noble clerk named Pogius of Florence, and was secretary to
Pope Eugene and also to Pope Nicholas, which had in the city of Florence
a noble and well-stuffed library which all noble strangers coming to
Florence desired to see; and therein they found many noble and rare
books. And when they had asked of him which was the best book of them
all, and that he reputed for best, he said that he held Cato glosed for
the best book of his library. Then since that he that was so noble a
clerk held this book for the best, doubtless it must follow that this is
a noble book and a virtuous, and such one that a man may eschew all
vices and ensue virtue. Then to the end that this said book may profit
unto the hearers of it, I beseech Almighty God that I may achieve and
accomplish it unto his laud and glory, and to the erudition and learning
of them that be ignorant, that they may thereby profit and be the
better. And I require and beseech all such that find fault or error,
that of their charity they correct and amend it, and I shall heartily
pray for them to Almighty God, that he reward them.
_Aesop._ (1483).
Epilogue.
Now then I will finish all these fables with this tale that followeth,
which a worshipful priest and a parson told me lately. He said that
there were dwelling in Oxford two priests, both masters of art, of whom
that one was quick and could put himself forth, and that other was a
good simple priest. And so it happened that the master that was pert and
quick, was anon promoted to a benefice or twain, and after to prebends
and for to be a dean of a great prince's chapel, supposing and weening
that his fellow the simple priest should never have been promoted, but
be alway an Annual, or at the most a parish priest. So after long time
that this worshipful man, this dean, came riding into a good parish with
a ten or twelve horses, like a prelate, and came into the church of the
said parish, and found there this good simple man sometime his fellow,
which came and welcomed him lowly; and that other bad him "good morrow,
master John," and took him slightly by the hand, and asked him where he
dwelt. And the good man said, "In this parish." "How," said he, "are ye
here a soul priest or a parish priest?" "Nay, sir," said he, "for lack
of a better, though I be not able ne worthy, I am parson and curate of
this parish." And then that other availed his bonnet and said, "Master
parson, I pray you to be not displeased; I had supposed ye had not been
beneficed; but master," said he, "I pray you what is this benefice worth
to you a year?" "Forsooth," said the good simple man, "I wot never, for
I make never accounts thereof how well I have had it four or five
years." "And know ye not," said he, "what it is worth? it should seem a
good benefice." "No, forsooth" said he, "but I wot well what it shall be
worth to me." "Why" said he, "what shall it be worth?" "Forsooth" said
he, "if I do my true diligence in the cure of my parishioners in
preaching and teaching, and do my part longing to my cure, I shall have
heaven therefore; and if their souls be lost, or any of them by my
default, I shall be punished therefore, and hereof am I sure." And with
that word the rich dean was abashed, and thought he should do the better
and take more heed to his cures and benefices than he had done. This was
a good answer of a good priest and an honest. And herewith I finish this
book, translated and printed by me, William Caxton, at Westminster in
the Abbey, and finished the 26th day of March, the year of our Lord
1484, and the first year of the reign of King Richard the Third.
_Chaucer's Canterbury Tales._
Second Edition. (1484).
Proem.
Great thanks, laud, and honour ought to be given unto the clerks, poets,
and historiographs that have written many noble books of wisedom of the
lives, passions, and miracles of holy saints, of histories of noble and
famous acts and faites, and of the chronicles since the beginning of the
creation of the world unto this present time, by which we be daily
informed and have knowledge of many things of whom we should not have
known if they had not left to us their monuments written. Among whom and
in especial before all others, we ought to give a singular laud unto
that noble and great philosopher Geoffrey Chaucer, the which for his
ornate writing in our tongue may well have the name of a laureate poet.
For to-fore that he by labour embellished, ornated, and made fair our
English, in this realm was had rude speech and incongruous, as yet it
appeareth by old books, which at this day ought not to have place ne be
compared among, ne to, his beauteous volumes and ornate writings, of
whom he made many books and treatises of many a noble history, as well
in metre as in rhyme and prose; and them so craftily made that he
comprehended his matters in short, quick, and high sentences, eschewing
prolixity, casting away the chaff of superfluity, and shewing the picked
grain of sentence uttered by crafty and sugared eloquence; of whom among
all others of his books I purpose to print, by the grace of God, the
book of the tales of Canterbury, in which I find many a noble history of
every state and degree; first rehearsing the conditions and the array of
each of them as properly as possible is to be said. And after their
tales which be of nobleness, wisdom, gentleness, mirth, and also of very
holiness and virtue, wherein he finisheth this said book, which book I
have diligently overseen and duly examined, to that end it be made
according unto his own making. For I find many of the said books which
writers have abridged it, and many things left out; and in some place
have set certain verses that he never made ne set in his book; of which
books so incorrect was one brought to me, 6 years past, which I supposed
had been very true and correct; and according to the same I did do
imprint a certain number of them, which anon were sold to many and
divers gentlemen, of whom one gentleman came to me and said that this
book was not according in many place unto the book that Geoffrey Chaucer
had made. To whom I answered that I had made it according to my copy,
and by me was nothing added ne minished. Then he said he knew a book
which his father had and much loved, that was very true and according
unto his own first book by him made; and said more, if I would imprint
it again he would get me the same book for a copy, howbeit he wist well
that his father would not gladly depart from it. To whom I said, in case
that he could get me such a book, true and correct, yet I would once
endeavour me to imprint it again for to satisfy the author, whereas
before by ignorance I erred in hurting and defaming his book in divers
places, in setting in some things that he never said ne made, and
leaving out many things that he made which be requisite to be set in it.
And thus we fell at accord, and he full gently got of his father the
said book and delivered it to me, by which I have corrected my book, as
hereafter, all along by the aid of Almighty God, shall follow; whom I
humbly beseech to give me grace and aid to achieve and accomplish to his
laud, honour, and glory; and that all ye that shall in this book read or
hear, will of your charity among your deeds of mercy remember the soul
of the said Geoffrey Chaucer, first author and maker of this book. And
also that all we that shall see and read therein may so take and
understand the good and virtuous tales, that it may so profit unto the
health of our souls that after this short and transitory life we may
come to everlasting life in Heaven. Amen.