BOOK II
.
511. _Listeth_, pleases, is pleased; the alteration (in MS. F.) to _listeneth_ is clearly wrong, and due to confusion with _herkneth_ above. (I do not think _listeth_ is the imp. pl. here.)
514. _Isaye_, Isaiah; actually altered, in various editions, to _I saye_, as if it meant 'I say.' The reference is to 'the vision of Isaiah'; Isa. i. 1; vi. 1. _Scipioun_, Scipio; see note to Parl. Foules, 31, and cf. Book of the Duch. 284.
515. _Nabugodonosor_, Nebuchadnezzar. The same spelling occurs in the Monkes Tale (Group B, 3335), and is a mere variant of the form _Nabuchodonosor_ in the Vulgate version, Dan. i-iv. Gower has the same spelling; Conf. Amant. bk. i., near the end.
516. _Pharo_; spelt _Pharao_ in the Vulgate, Gen. xli. 1-7. See Book of the Duchesse, 280-3.
_Turnus_; alluding to his vision of Iris, the messenger of Juno; Æneid ix. 6. _Elcanor_; this name somewhat resembles _Elkanah_ (in the Vulgate, _Elcana_), 1 Sam. i. 1; but I do not know where to find any account of his vision, nor do I at all understand who is meant. The name _Alcanor_ occurs in Vergil, but does not help us.
518. _Cipris_, Venus, goddess of Cyprus; called _Cipryde_ in Parl. Foules, 277. Dante has _Ciprigna_; Par. viii. 2.
519. _Favour_, favourer, helper, aid; not used in the ordinary sense of Lat. _fauor_, but as if it were formed from O.F. _faver_, Lat. _fauere_, to be favourable to. Godefroy gives an example of the O.F. verb _faver_ in this sense.
521. _Parnaso_; the spelling is imitated from the Ital. _Parnaso_, i.e. Parnassus, in Dante, Par. i. 16. So also _Elicon_ is Dante's _Elicona_, i.e. Helicon, Purg. xxix. 40. But the passage in Dante which Chaucer here especially imitates is that in Inf. ii. 7-9:--
'O Muse, o alto ingegno, or m' aiutate; O mente, che scrivesti ciò ch' io vidi, Qui si parrà la tua nobilitate.'
This Cary thus translates:--
'O Muses! O high genius, now vouchsafe Your aid. O mind, that all I saw hast kept Safe in a written record, here thy worth And eminent endowments come to proof.'
Hence _ye_ in l. 520 answers to Dante's _Muse_, the Muses; and _Thought_ in l. 523 answers to Dante's _mente_, Cf. also Parad. xviii. 82-87. And see the parallel passage in Anelida, 15-19.
The reason why Chaucer took _Helicon_ to be a well rather than a mountain is because Dante's allusion to it is dubiously worded; see Purg. xxix. 40.
528. _Engyn_ is accented on the latter syllable, as in Troil. ii. 565, iii. 274.
529. _Egle_, the eagle in l. 499; cf. ll. 503-7.
534. Partly imitated from Dante, Purg. ix. 28-30:--
'Poi mi parea che, più rotata un poco, Terribil come fulgor discendesse, E me rapisse suso infino al foco.'
Cary's translation is:--
'A little wheeling in his aëry tour, Terrible as the lightning, rushed he down, And snatch'd me upward even to the fire.'
But Chaucer follows still more closely, and verbally, a passage in Machault's Jugement du Roi de Navarre, ed. Tarbé, 1849, p. 72, which has the words--
'la foudre Que mainte ville mist en poudre';
i.e. literally, 'the _foudre_ (thunder-bolt) which reduces many a town to powder.' Machault nearly repeats this; ed. Tarbé, p. 97.
Curiously enough, almost the same words occur in Boethius, bk. i. met. 4, where Chaucer's translation has:--'ne þe wey of thonder-leyt, that is wont to smyten heye toures.' It hence appears that Chaucer copies Machault, and Machault translates Boethius. There are some curious M.E. verses on the effects of thunder in Popular Treatises on Science, ed. Wright, p. 136.
_Foudre_ represents the Lat. _fulgur_. One of the queer etymologies of medieval times is, that _fulgur_ is derived _a feriendo_; Vincent of Beauvais, Spec. Nat. iv. 59. It was held to be quite sufficient that both _fulgur_ and _ferire_ begin with _f_.
537. _Brende,_ was set on fire; cf. l. 163. The idea is that of a falling thunderbolt, which seems to have been conceived of as being a material mass, set on fire by the rapidity of its passage through the air; thus confusing the flash of lightning with the fall of a meteoric stone. See Mr. Aldis Wright's note on _thunder-stone_, Jul. Cæs. i. 3. 49.
543. _Hente_, caught. We find a similar use of the word in an old translation of Map's Apocalypsis Goliæ, printed in Morley's Shorter Eng. Poems, p. 13:--
'And by and by I fell into a sudden trance, And all along the air was marvellously _hent_.'
544. _Sours_, sudden ascent, a springing aloft. It is well illustrated by a passage in the Somp. Tale (D 1938):--
'Therfor, right as an hauk up, at a _sours_, Up springeth into their, right so prayeres Of charitable and chaste bisy freres Maken hir _sours_ to Goddes eres two.'
It is precisely the same word as M.E. _sours_, mod. E. _source_, i.e. rise, spring (of a river). Etymologically, it is the feminine of O.F. _sors_, pp. of _sordre_, to rise (Lat. _surgere_). At a later period, the _r_ was dropped, and the word was strangely confused in sound with the verb _souse_, to pickle. Moreover, the original sense of 'sudden ascent' was confused with that of 'sudden descent,' for which the correct term was (I suppose) _swoop_. Hence the old verb to _souse_, in the sense 'to swoop down,' or 'to pounce upon,' or 'to strike,' as in Shak. K. John, v. 2. 150; Spenser, F. Q. i. 5. 8; iii. 4. 16; iv. 3. 19. 25; iv. 4. 30; iv 5. 36; iv. 7. 9. The sense of 'downward swoop' is particularly clear in Spenser, F. Q. ii. 11. 36:--
'Eft fierce retourning, as a faulcon fayre, That once hath failed of her _souse_ full neare, Remounts againe into the open ayre, And unto better fortune doth her-selfe prepayre.'
Such is the simple solution of the etymology of Mod. E. _souse_, as used by Pope (Epilogue to Satires, Dial. ii. 15)--'Spread thy broad wing, and _souse_ on all the kind.'
557. Cf. Dante, Inf. ii. 122:--'Perchè tanta viltà nel core allette?' Also Purg. ix. 46:--'Non aver tema.'
562. 'One that I could name.' This personal allusion can hardly refer to any one but Chaucer's wife. The familiar tone recalls him to himself; yet the eagle's voice sounded kindly, whereas the poet sadly tells us that his wife's voice sounded far otherwise: 'So was it never wont to be.' See Ward's Chaucer, pp. 84, 85; and cf. l. 2015 below. Perhaps Chaucer disliked to hear the word 'Awak!'
573. It would appear that, in Chaucer, _sëynt_ is sometimes dissyllabic; but it may be better here to use the feminine form _seynt-e_, as in l. 1066. Observe the rime of _Márie_ with _cárie_.
576. 'For so certainly may God help me, as thou shall have no harm.'
586. _Ioves_, Jove, Jupiter; cf. l. 597. This remarkable form occurs again in Troil. ii. 1607, where we find the expression '_Ioves_ lat him never thryve'; and again in Troil. iii. 3--'O _Ioves_ doughter dere'; and in Troil. iii. 15, where _Ioves_ is in the accusative case. The form is that of an O.F. nominative; cf. _Charles_, _Jacques_, _Jules_.
_Stellifye_, make into a constellation; 'whether will Jupiter turn me into a constellation.' This alludes, of course, to the numerous cases in which it was supposed that such heroes as Hercules and Perseus, or such heroines as Andromeda and Callisto were changed into constellations: see Kn. Tale, A 2058. Cf. 'No wonder is thogh Iove hir stellifye'; Leg. Good Women, prol. 525. Skelton uses the word (Garland of Laurell, 963); and it is given in Palsgrave.
588. Perhaps imitated from Dante, Inf. ii. 32, where Dante says that he is neither Æneas nor Paul. Chaucer here refers to various men who were borne up to heaven, viz. Enoch (Gen. v. 24), Elijah (2 Kings ii. 11), Romulus, and Ganymede. Romulus was carried up to heaven by Mars; Ovid, Metam. xiv. 824; Fasti, ii. 475-512. Ganymede was carried up to heaven by Jupiter in the form of an eagle; cf. Vergil, Æn. i. 28, and see Ovid, Metam. x. 160, where Ovid adds:
'qui nunc quoque pocula miscet, Invitaque Iovi nectar Iunone ministrat.'
In the passage in Dante (Purg. ix. 19-30), already alluded to above (note to l. 534), there is a reference to Ganymede (l. 23).
592. _Boteler_, butler. No burlesque is here intended. 'The idea of Ganymede being _butler_ to the gods appears ludicrous to us, who are accustomed to see the office performed by menial servants. But it was not so in the middle ages. Young gentlemen of high rank carved the dishes and poured out the wine at the tables of the nobility, and grace in the performance of these duties was highly prized. One of the oldest of our noble families derives its surname from the fact that its founder was _butler_ to the king'; Bell. So also, the royal name of _Stuart_ is merely _steward_.
597. _Therabout_, busy about, having it in intention.
600-4. Cf. Vergil's words of reassurance to Dante; Inf. ii. 49.
608. The eagle says he is Jupiter's eagle; 'Iouis ales,' Æn. i. 394.
614-40. A long sentence of 27 lines.
618. I supply _goddesse_, to complete the line. Cf. 'In worship of Venús, goddésse of love'; Kn. Tale, A 1904; and again, 'goddésse,' id. A 1101, 2.
621. The necessity for correcting _lytel_ to _lyte_ is obvious from the rime, since _lyte is_ rimes with _dytees_. Chaucer seems to make _lyte_ dissyllabic; it rimes with _Arcite_, Kn. Ta., A 1334, 2627; and with _hermyte_ in l. 659 below. In the present case, the _e_ is elided--_lyt'is_. For similar rimes, cf. _nones_, _noon is_, C. T. Prol. 523; _beryis_, _mery is_, Non. Pr. Ta., B 4155; _swevenis_, _swevene is_, id. B 4111.
623. In a note to Cant. Ta. 17354 (I 43), Tyrwhitt says that perhaps _cadence_ means 'a species of poetical composition distinct from riming verses.' But it is difficult to shew that Chaucer ever composed anything of the kind, unless it can be said that his translation of Boethius or his Tale of Melibeus is in a sort of rhythmical prose. It seems to me just possible that by _rime_ may here be meant the ordinary riming of two lines together, as in the Book of the Duchess and the House of Fame, whilst by _cadence_ may be meant lines disposed in stanzas, as in the Parliament of Foules. There is nothing to shew that Chaucer had, at this period, employed the 'heroic verse' of the Legend of Good Women. However, we find the following quotation from Jullien in Littré's Dictionary, s.v. _Cadence_:--'Dans la prose, dans les vers, la cadence n'est pas autre chose que le rhythme ou le nombre: seulement on y joint ordinairement l'idée d'une certaine douceur dans le style, d'un certain art dans l'arrangement des phrases ou dans le choix des mots que le rhythme proprement dit ne suppose pas du tout.' This is somewhat oracular, as it is difficult to see why _rhythm_ should not mean much the same thing.
637. 'And describest everything that relates to them.' (Here _hir_ = their), with reference to lovers.
639-40. 'Although thou mayst accompany those whom he is not pleased to assist.' Nearly repeated in Troilus, i. 517, 518.
652. In a note upon the concluding passage of the Cant. Tales, Tyrwhitt says of the House of Fame:--'Chaucer mentions this among his works in the Leg. Good Women, verse 417. He wrote it while he was Comptroller of the Custom of Wools, &c. (see Bk. ii. l. 144-8 [the present passage]), and consequently after the year 1374.' See Ward's Chaucer, pp. 76, 77, with its happy reference to Charles Lamb and his 'works'; and compare a similar passage in the Prol. to Legend of Good Women, 30-6.
662. Cf. Dante, Inf. i. 113, which Cary thus translates:--
--'and I, thy guide, Will lead thee hence through an eternal space.'
678. _Long y-served_, faithfully served for a long time, i.e. after a long period of devotion; alluding to the word _servant_ in the sense of lover.
681. Alluding to sudden fallings in love, especially 'at first sight.' Such take place at haphazard; as if a blind man should accidentally frighten a hare, without in the least intending it. We find in Hazlitt's collection of Proverbs--'The hare starts when a man least expects it'; p. 373.
682. _Iolytee and fare_, happiness and good speed. The very same words are employed, but ironically, by Theseus in the Knight's Tale, A 1807, 1809. The _hare_ also accompanies them; id. A 1810.
683. 'As long as they find love to be as true as steel.' Cf. Troilus, iv. 325:--'God leve that ye finde ay love of steel.'
689. 'And more beards made in two hours,' &c. 'Yet can a miller make a clerkes berd'; (Reves Tale), C. T., A 4096. 'Yet coude I make his berd'; C. T., D 361. Tyrwhitt's note on the former passage is: '_make a clerkes berd_,' i.e. cheat him. _Faire la barbe_ is to _shave_, or _trim_ the beard; but Chaucer translates the phrase literally, at least when he uses it in its metaphorical sense. Boccace has the same metaphor, Decamerone, viii. 10. Speaking of some exorbitant cheats, he says that they applied themselves 'non a radere, ma a scorticare huomini' [not to shave men, but to scarify them]; and a little lower--'si a soavemente _la barbiera_ saputo menare il rasoio' [so agreeably did the she-barber know how to handle the razor]. _Barbiera_ has a second and a bad sense; see Florio's Dictionary.
'Myght I thaym have spyde, I had _made thaym a berd_.' Towneley Mysteries, p. 144.
692. _Holding in hond_ means keeping in hand, attaching to oneself by feigned favours; just as _to bear in hand_ used to mean to make one believe a thing; see my note to Man of Lawes Tale, B 620.
695. _Lovedayes_, appointed days of reconciliation; see note in vol. v. to Chaucer's Prol. 258, and my note to P. Plowman, B. iii. 157. 'What, quod she, maked I not a _louedaie_ bitwene God and mankind, and chese a maide to be nompere [umpire], to put the quarell at ende?' Test. of Love, bk. i. ed. 1561, fol. 287.
696. _Cordes_, chords. Apparently short for _acordes_, i.e. musical chords, as Willert suggests. It is rather a forced simile, like _cornes_ in l. 698.
698. _Cornes_, grains of corn; see note to Monkes Tale (Group B, 3225).
700. _Wis_, certainly; cf. _y-wis_. The _i_ is short.
702. _Impossíble_, (accent on _i_); cf. Clerkes Tale, E 713.
703. _Pyes_, mag-pies, chattering birds; Squi. Ta., F 650.
708. _Worthy for to leve_, worthy to believe, worthy of belief.
712. _Thyn owne book_, i.e. the book you are so fond of, viz. Ovid's Metamorphoses, which Chaucer quotes so continually. Libraries in those days were very small (Cant. Ta. Prol. 294); but we may be almost certain that Chaucer had a copy of the Metamorphoses of his own. The reference here is to Ovid's description of the House of Fame, Metam. xii. 39-63. See Golding's translation of this passage in the Introduction.
730. This passage is founded on one in Boethius; cf. Chaucer's translation, bk. iii. pr. 11, ll. 98-110. Imitated also in Le Rom. de la Rose, 16963-9. Cf. Dante, Par. i. 109, which Cary thus translates:--
'All natures lean, In this their order, diversely,' &c.
738. _That_ practically goes with _hit falleth doun_, in l. 741. The sentence is ill-constructed, and not consistent with grammar, but we see what is meant.
742. _By_, with reference to (as usual in M. E). Cf. Dante, Purg. xviii. 28, which Cary thus translates:--
'Then, as the fire points up, and mounting seeks His birth-place and his lasting seat,' &c.
745. _At his large_, unrestrained, free to move. Cf. _at thy large_, Cant. Ta., A 1283, 1292.
746. _Charge_, a heavy weight, opposed to _light thing_. The verb _seke_ is understood from l. 744. 'A light thing (seeks to go) up, and a weight (tends) downwards.' In Tyrwhitt's glossary, the word _charge_, in this passage, is described as being a verb, with the sense 'to weigh, to incline on account of weight.' How this can be made to suit the context, I cannot understand. _Charge_ occurs as a sb. several times in Chaucer, but chiefly with the secondary sense of 'importance'; see Kn. Tale, A 1284, 2287; Can. Yem. Ta., G 749. In the Clerkes Tale, E 163, it means 'weight,' nearly as here.
750. _Skilles_, reasons. The above 'reasons' prove nothing whatever as regards the fish in the sea, or the trees in the earth; but the eagle's mode of reasoning must not be too closely enquired into. The fault is not Chaucer's, but arises from the extremely imperfect state of science in the middle ages. Chaucer had to accept the usual account of the four elements, disposed, according to their weight, in four layers; earth being at the bottom, then water, then air, and lastly fire above the air. See the whole scheme in Gower, Conf. Amant. bk. vii.; ed. Pauli, ii. 104: or Popular Treatises on Science, ed. Wright, p. 134.
752. See Chaucer's tr. of Boethius, bk. iii. pr. 11, l. 72. Hence Boethius is one of the 'clerkes' referred to in l. 760.
759. Dante mentions these two; Inf. iv. 131-4.
765. So also in Cant. Tales, D 2233:--
'every soun Nis but of eir reverberacioun, And ever it wasteth lyte and lyte awey.'
The theory of sound is treated of in Vincent of Beauvais, Speculum Naturale, lib. iv. c. 14. The ancients seem to have understood that sound is due to the vibration of the air; see ll. 775, 779. Thus, in the treatise by Boethius, De Musica (to which Chaucer expressly refers in Non. Preest. Tale, B 4484), lib. i. c. 3, I find:--'Sonus vero præter quendam pulsum percussionemque non redditur.... Idcirco definitur sonus, aeris percussio indissoluta usque ad auditum.'
788. _Experience_, i.e. experiment. The illustration is a good one; I have no doubt that it is obtained, directly or at secondhand, from Boethius. Vincent of Beauvais, Spec. Nat. lib. xxv. c. 58, says:--'Ad quod demonstrandum inducit idem Boetius tale exemplum: Lapis proiectus in medio stagni facit breuissimum circulum, et ille alium, et hoc fit donec vel ad ripas peruenerit vel impetus defecerit.' This merely gives the substance of what he says; it will be of interest to quote the original passage, from the treatise De Musica, lib. i. c. 14, which chapter I quote in full:--
'Nunc quis modus sit audiendi disseramus. Tale enim quiddam fieri consuevit in uocibus, quale cum paludibus uel quietis aquis iactum eminus mergitur saxum. Prius enim in paruissimum orbem undam colligit, deinde maioribus orbibus, undarum globos spargit, atque eo usque dum fatigatus motus ab eliciendis fluctibus conquiescat. Semperque posterior et maior undula pulsu debiliori diffunditur. Quod si quid sit, quod crescentes undulas possit offendere, statim motus ille reuertitur, et quasi ad centrum, unde profectus fuerat, eisdem undulis rotundatur. Ita igitur cum aer pulsus fecerit sonum, pellit alium proximum, et quodammodo rotundum fluctum aeris ciet. Itaque diffunditur et omnium circunstantium (_sic_) simul ferit auditum, atque illi est obscurior uox, qui longius steterit, quoniam ad eum debilior pulsi aeris unda peruenit.'
792. _Covercle_, a pot-lid. Cotgrave cites the proverb--'_Tel pot tel couvercle_, Such pot, such potlid, like master, like man.'
794. _Wheel_ must have been glossed by _cercle_ (circle) in an early copy; hence MSS. F. and B. have the reading--'That whele sercle wol cause another whele,' where the gloss has crept into the text.
798. _Roundel_, a very small circle; _compas_, a very large circle. _Roundel_ is still a general term for a small circular charge in heraldry; if _or_ (golden), it is called a _bezant_; if _argent_ (white), it is called a _plate_; and so on. In the Sec. Non. Tale, G 45, _compas_ includes the whole world.
801. _Multiplying_, increasing in size.
805. 'Where you do not observe the motion above, it is still going on underneath.' This seems to allude to some false notion as to a transmission of motion below the surface.
808. This is an easy way of getting over a difficulty. It is no easy task to prove the contrary of every false theory!
811. _An air aboute_, i.e. a surrounding layer, or hollow sphere, of air.
822. I would rather 'take it in game'; and so I accept it.
826. _Fele_, experience, understand by experiment.
827. I here take the considerable liberty of reading _the mansioun_, by comparison with l. 831. Those who prefer to read _sum place stide_, or _som styde_, or _some stede_, can do so! The sense intended is obviously--'And that the dwelling-place, to which each thing is inclined to resort, has its own natural stead,' i.e. position. Fishes, for example, naturally exist in _water_; the trees, upon the _earth_; and sounds, in the _air_; water, earth, air, and fire being the four 'elements.' Cf. the phrase--'to be in his _element_.'
836. _Out of_, i.e. not in; answering to l. 838.
846. Referring to Ovid's description, Met. xii. 39, 40.
'Orbe locus medio est inter terrasque fretumque Coelestesque plagas, triplicis confinia mundi.'
I suspect that Ovid's _triplicis confinia mundi_ is the origin of Chaucer's phrase _tryne compas_, in Sec. Non. Tale, G 45.
857. The 'terms of philosophy' are all fully and remorselessly given by Gower, Conf. Amant. bk. vii.
861. It is remarkable that Chaucer, some years later, repeated almost the same thing in the Prologue to his Treatise on the Astrolabe, in somewhat different words, viz. 'curious endyting and hard sentence is full hevy atones for swich a child to lerne'; l. 32.
866. _Lewedly_, in unlearned fashion; in his Astrolabe, l. 43, Chaucer says he is 'but a _lewd_ compilatour of the labour of olde Astrologiens.'
868. The eagle characteristically says that his reasons are so 'palpable,' that they can be shaken by the _bills_, as men shake others by the hand. It is perhaps worth adding that the word _bill_ was too vulgar and familiar to be applied to a hawk, which had only a _beak_ (the French term, whereas _bill_ is the A.S. _bile_). 'Ye shall say, this hauke has a large _beke_, or a shortt beke; and call it not _bille_'; Book of St. Alban's, fol. a 6, back. The eagle purposely employs the more familiar term.
873. Chaucer meekly allows that the eagle's explanation is a _likely_ one. He was not in a comfortable position for contradiction in argument, and so took a wiser course. The eagle resents this mild admission, and says he will soon find out the truth, 'top, and tail, and every bit.' He then eases his mind by soaring 'upper,' resumes his good temper, and proposes to speak 'all of game.'
888. Cf. Dante, Par. xxii. 128, which Cary thus translates:
'Look downward, and contemplate, what a world Already stretch'd under our feet there lies.'
900. _Unethes_, with difficulty; because large animals could only just be discerned. The graphic touches here are excellent.
901. _Rivér-es_, with accent on the former _e_ (pronounced as _a_ in _bare_). Cf. Ital. _riviera_.
907. _Prikke_, a point. 'Al the environinge of the erthe aboute ne halt nat but the resoun of a _prikke_ at regard of the greetnesse of hevene'; tr. of Boethius, bk. ii. pr. 7. 17.
'And doun fro thennes faste he gan avyse This litel spot of erthe, that with the see Enbraced is'; Troilus, bk. v. ll. 1814-6.
'Vidi questo globo Tal, ch' io sorriso del suo vil sembiante.' Dante, Parad. xxii. 134.
See also Parl. Foules, 57, 58; and note that the above passage from Troilus is copied from the Teseide (xi. 2).
915. The note in Gilman's Chaucer as to Alexander's _dreams_ is entirely beside the mark. The word _dreme_ (l. 917) refers to Scipio only. The reference is to the wonderful mode in which Alexander contrived to soar in the air in a car upborne by four gigantic griffins.
'Now is he won þur[gh]e þar wingis vp to the wale cloudis; So hi[gh]e to heuen þai him hale in a hand-quile, Midil-erth bot as a mylnestane, na mare, to him semed.' Wars of Alexander, ed. Skeat (E.E.T.S.), 5523.
_Macedo_, the Macedonian.
916. _King_, kingly hero; not king in the strict sense. _Dan Scipio_, lord Scipio. See notes to Parl. Foules, 29; Book of the Duch. 284; Ho. Fame, 514.
917. _At point devys_, with great exactness; see Rom. Rose, 830, 1215.
919. _Dedalus_ (i.e. Dædalus) and _Ycarus_ (Icarus) are mentioned in the Rom. de la Rose, 5242; and cf. Gower, Conf. Amant. bk. iv., ed. Pauli, ii. 36; and Dante, Inf. xvii. 109. All take the story from Ovid, Metam. viii. 183. Dædalus constructed wings for himself and his son Icarus, and flew away from Crete. The latter flew too high, and the sun melted the wax with which some of the feathers were fastened, so that he fell into the sea and was drowned. Hence Dædalus is here called _wrecche_, i.e. miserable, because he lost his son; and Icarus _nyce_, i.e. foolish, because he disobeyed his father's advice, not to fly too high.
922. _Malt_, melted. Gower has the same word in the same story; ed. Pauli, ii. 37.
925. Cf. Dante, Par. xxii. 19, which Cary thus translates:
'But elsewhere now I bid thee turn thy view.'
930. See note to l. 986 below, where the original passage is given.
931. This line seems to refer solely to the word _citizein_ in l. 930. The note in Bell's Chaucer says: 'This appears to be an allusion to Plato's Republic.' But it was probably suggested by the word _respublica_ in Alanus (see note to l. 986).
932. _Eyrish bestes_, aerial animals; alluding to the signs of the zodiac, such as the Ram, Bull, Lion, Goat, Crab, Scorpion, &c.; and to other constellations, such as the Great Bear, Eagle, Swan, Pegasus, &c. Chaucer himself explains that the 'zodiak is cleped the cercle of the signes, or the cercle of the _bestes_; for _zodia_ in langage of Greek sowneth _bestes_ in Latin tonge'; Astrolabe,