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The Canterbury Tales, and Other Poems

Geoffrey Chaucer · c. 1387–1400 (composition of The Canterbury Tales and included poems; some items likely earlier/later) primary

passage 426 of 501 · i.e. > Act, which was passed soon after, 5 H. IV. c. iv., to make it felony ‘to multiply gold or silver, or to use the art of multiplication.’” Tyrwhitt finds in the prologue some colour for the hypothesis that this Tale was intended by Chaucer to begin the return journey from Canterbury; but against this must be set the fact that the Yeoman himself expressly speaks of the distance to Canterbury yet to be ridden. (112/112)

↪ you wandered here via “development of magical practices” — the connecting lines are tinted below

  1. Messenus: Misenus, son of Aeolus, the companion and trumpeter of Aeneas, was drowned near the Campanian headland called Misenum after his name. (Aeneid, vi. 162 et seqq.)

  2. Joab’s fame as a trumpeter is founded on two verses in 2 Samuel (ii. 28, xx. 22), where we are told that he “blew a trumpet,” which all the people of Israel obeyed, in the one case desisting from a pursuit, in the other raising a siege.

  3. Theodamas or Thiodamas, king of the Dryopes, plays a prominent part in the tenth book of Statius’ “Thebaid.” Both he and Joab are also mentioned as great trumpeters in The Merchant’s Tale.

  4. Jongelours: jugglers; French, “jongleur.”

  5. Tregetours: tricksters, jugglers. For explanation of this word, see note 14 to the Franklin’s tale.

  6. Pythonesses: women who, like the Pythia in Apollo’s temple at Delphi, were possessed with a spirit of divination or prophecy. The barbarous Latin form of the word was “Pythonissa” or “Phitonissa.” See note 9 to the Friar’s Tale.

  7. Subfumigations: a ceremony employed to drive away evil spirits by burning incense; the practice of smoking cattle, corn, &c., has not died out in some country districts.

  8. In certain ascendents: under certain planetary influences. The next lines recall the alleged malpractices of witches, who tortured little images of wax, in the design of causing the same torments to the person represented — or, vice versa, treated these images for the cure of hurts or sickness.

  9. Medea: celebrated for her magical power, through which she restored to youth Aeson, the father of Jason; and caused the death of Jason’s wife, Creusa, by sending her a poisoned garment which consumed her to ashes.

  10. Circes: the sorceress Circe, who changed the companions of Ulysses into swine.

  11. Calypsa: Calypso, on whose island of Ogygia Ulysses was wrecked. The goddess promised the hero immortality if he remained with her; but he refused, and, after a detention of seven years, she had to let him go.

  12. Hermes Ballenus: this is supposed to mean Hermes Trismegistus (of whom see note 19 to the Canon’s Yeoman’s Tale); but the explanation of the word “Ballenus” is not quite obvious. The god Hermes of the Greeks (Mercurius of the Romans) had the surname “Cyllenius,” from the mountain where he was born — Mount Cyllene, in Arcadia; and the alteration into “Ballenus” would be quite within the range of a copyist’s capabilities, while we find in the mythological character of Hermes enough to warrant his being classed with jugglers and magicians.

  13. Limote and Colle Tregetour seem to have been famous sorcerers or jugglers, but nothing is now known of either.

  14. Simon Magus: of whom we read in Acts viii. 9, et seqq.

  15. “And made well more than it was To seemen ev’rything, y-wis, As kindly thing of Fame it is;”

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The Canterbury Tales, and Other Poems · Geoffrey Chaucer · 1387–1400