Presentation: Chaucer and the Vulgate Parables
Wheeler Handout 1
Kip Wheeler
Presentation: Chaucer and the Vulgate Parables
As thus, ye woot that every Evaungelist
That telleth us the peyne of Jhesu Crist
Ne seith nat alle thyng as his felawe dooth;
But nathelees hir sentence is al sooth,
And all acorden as in hire sentence,
Al be ther in hir telling difference.
For somme of hem seyn moore, and somme seyn lesse,
Whan they his pitous passioun expresse--
I meene of Mark, Mathew, Luc, and John--
But doutelees hir sentence is al oon. [Chaucer, CT: VII 943-52 B2 *2133-42]
[#1: Lukan Parable of Lazar and Dives] There was a certain rich man, [homo erat quidam dives] who was clothed in purple and fine linen; and feasted sumptuously every day. And there was a certain beggar, named Lazarus, who lay at his gate, full of sores, Desiring to be filled with crumbs that fell from the rich man's table, and no one did give him; moreover the dogs came, and licked his sores. And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom. And the rich man also died: and he was buried in hell. And lifting up his eyes when he was in torments, he saw Abraham afar off, and Lazarus in his bosom: And he cried, and said: Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, to cool my tongue: for I am tormented in this flame. And Abraham said to him: Son, remember that thou didst receive good things in thy lifetime, and likewise Lazarus evil things, but now he is comforted; and thou art tormented. And besides all this, between us and you, there is fixed a great chaos: so that they who would pass from hence to you, cannot, nor from thence come hither. (Luke 16:19-26, underlined emphasis mine)
[#2: Parable of Lazar and Dives from Chaucer]
Lazar and Dives lyveden diversly,
And divers gerdon hadden they therby.
Whoso wol preye, he moot faste and be clene,
And fatte his soule, and make his body lene.
We fare as seith th'apostle; clooth and foode
Suffyssen us, though they be nat ful gode. [CT III (D) 1877-82]
"For certes, if ther ne hadde be no synne in clothing, Crist wolde nat so soone have noted and spoken of the clothing of thilke riche man in the gospel" [X (I) 413, emphasis mine].
[#3: Lukan Parable of the Pharisee and the Publican]: dixit autem et ad quosdam qui in se confidebant tamquam iusti et aspernabantur ceteros parabolam istam / duo homines ascenderunt in templum ut orarent unus Pharisaeus et alter publicanus / Pharisaeus stans haec apud se orabat Deus gratias ago tibi quia non sum sicut ceteri hominum raptores iniusti adulteri vel ut etiamhic publicanus / ieiuno bis in sabbato decimas do omnium quae possideo / et publicanus a longe stans nolebat nec oculos ad caelum levare sed percutiebat pectus suum dicens Deus propitius esto mihi peccatori / dico vobis descendit hic iustificatus in domum suam ab illo Quia omnis qui se exaltat humiliabitur et qui se humiliat exaltabitur
[And to some who trusted in themselves as just, and despised others, he spoke also this parable: Two men went up into the temple to pray: the one a Pharisee, and the other a publican. The Pharisee standing, prayed thus with himself: O God, I give thee thanks that I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican. I fast twice in a week: I give tithes of all that I possess. And the publican, standing afar off, would not so much as lift up his eyes towards heaven; but struck his breast, saying: O God, be merciful to me a sinner. I say to you, this man went down into his house justified rather than the other: because every one that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted.] (Luke 18:9-14)
The Wedding Guest or Wedding Garment
[#4a: Matthew's Parable of the Wedding Garment]
Note (1) the inclusion of "outer darkness" and "weeping and gnashing of teeth" and (2) the exclusion of the Lukan material about the outcast being denied the taste of food.
Et respondens Iesus dixit iterum in parabolis eis dicens / simile factum est regnum caelorum homini regi qui fecit nuptias filio suo / et misit servos suos vocare invitatos ad nuptias et nolebant venire / iterum misit alios servos dicens dicite invitatis ecce prandium meum paravi tauri mei et altilia occisa et omnia parata venite ad nuptias / illi autem neglexerunt et abierunt alius in villam suam alius vero ad negotiationem suam / reliqui vero tenuerunt servos eius et contumelia adfectos occiderunt /rex autem cum audisset iratus est et missis exercitibus suis perdidit homicidas illos et civitatem illorum succendit / tunc ait servis suis nuptiae quidem paratae sunt sed qui invitati errant non fuerunt digni / ite ergo ad exitus viarum et quoscumque inveneritis vocate ad nuptias / et egressi servi eius in vias congregaverunt omnes quos invenerunt malos et bonos et impletae sunt nuptiae discumbentium / Intravit autem rex ut videret discumbentes et vidit ibi hominem non vestitum veste nuptiali / et ait illi amice quomodo huc intrasti non habens vestem nuptialem at ille obmutuit / tunc dixit rex ministries ligatis pedibus eius et minibus mittite eum in tenebras exteriors / multi autem sunt vocati pauci vero electi
[And Jesus answering, spoke again in parables to them, saying: The kingdom of heaven is likened to a king, who made a marriage for his son. And he sent his servants, to call them that were invited to the marriage; and they would not come. Again he sent other servants, saying: Tell them that were invited, Behold, I have prepared my dinner; my beeves and fatlings are killed, and all things are ready: come ye to the marriage. But they neglected, and went their ways, one to his farm, and another to his merchandise. And the rest laid hands on his servants, and having treated them contumeliously, put them to death. But when the king had heard of it, he was angry, and sending his armies, he destroyed those murderers, and burnt their city. Then he saith to his servants: The marriage indeed is ready; but they that were invited were not worthy. Go ye therefore into the highways; and as many as you shall find, call to the marriage. And his servants going forth into the ways, gathered together all that they found, both bad and good: and the marriage was filled with guests. And the king went in to see the guests: and he saw there was a man who had not on a wedding garment. And he saith to him: Friend, how camest thou in hither not having on a wedding garment? But he was silent. Then the king said to the waiters: Bind his hands and feet, and cast him into the exterior darkness: there shall be weeping and gnashing of teeth. For many are called, but few are chosen.] (Matt: 22:1-14, underlined emphasis mine)
[#4b Lukan Parable of the Wedding Guest]:
Note (1) the exclusion of Matthew's "outer darkness" and "weeping and gnashing of teeth" and (2) the inclusion of the material about the outcast being denied the taste of food.
At ipse dixit ei homo quidam fecit cenam magnam et vocavit multos / etmisit servum suum hora cenae dicere invitatis ut venirent quia iam parata sunt omnia / et coeperunt simul omnes excusare primus dixit ei villam emi et necesse habeo exire et videre illam rogo te habe me excusatum / et alter dixit iuga boum emi quinque et eo probare illa rogotehabe excusatum / et alius diit uxorem duxi et ideo non possum venire / et reversus servus nuntiavit haec domino suo tunc iratus pater familias dixit servo suo exi cito in plateas et vicos civitatis et paupers ac debiles et caecos et claudos introduc huc / et ait servus domine factum est ut imperasti et adhuc locus est / et ait dominus servo exi in vias et sepes et conpelle intrare ut impleatur domus mea / dico autem vobis quod nemo virorum illorum qui vocati sunt gustabit cenam meam
[But he said to him: A certain man made a great supper, and invited many. And he sent his servant at the hour of supper to say to them that were invited, that they should come, for now all things are ready. And they began all at once to make excuse. The first said to him: I have bought a farm, and I must needs go out and see it: I pray thee, hold me excused. And another said: I have bought five yoke of oxen, and I go to try them: I pray thee, hold me excused. And another said: I have married a wife, andtherefore I cannot come. And the servant returning told these things to his lord. Then the master of the house, being angry, said to his servant: Go quickly into the streets and lanes of the city, and bring in hither the poor, and the feeble, and the blind, and the lame. And the servant said: Lord, itis done as thou hast commanded, and yet there is room.
And the Lord said to the servant: Go out into the highways and hedges, and compel them to come in, that my house may be filled. But I say unto you, that none of those men that were invited, shall taste of my supper.] (Luke 14:16-24, underlined emphasis mine)
[#4c Chaucer's Parson's Tale recounts the Parable of the Wedding Feast]
" . . . And forther over, they shul have defaute of alle manere delices. / For certes, delices been after the appetites of the fyve wittes, as sighte, herynge, smellynge, savorynge, and touchynge. / But in helle hir sighte shal be ful of derknesse and of smoke, and therefore ful of teeres; and hir herynge ful of waymentynge and of gryntinge of teeth, as seith Jhesu Crist" [X (I) 206-08].
Note: Although Chaucer follows Pennaforte's use of Matthew in describing hell as dark and full of wailing and gnashing of teeth, he adds Lukan material concerning how the guests will be deprived of the "delices" (delights) of the appetites, i.e., being deprived of the fine banquet in heaven.
A Possible Exception? Matthew, Mark, and Luke's parable of the lamp and the basket
[#5a Matthew]:
Vos estis lux mundi non potest civitas abscondi supra montem posita /neque accendunt lucernam et ponunt eam sub modio sed super candelabrum ut luceat omnibus qui in domo sunt / sic luceat lux vestra coram hominibus ut videant vestra bona opera et glorificent Patrem vestrum qui in caelis est
[You are the light of the world. A city seated on a mountain cannot be hid. Neither do men light a candle and put it under a bushel, but upon a candle-stick, that it may shine to all that are in the house. So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.] (Matt. 5:14-16)
[#5b Mark]:
Et dicebat illis numquid nevit lucerna ut sub modio ponatur aut sub lecto non ut super candelabrum ponatur / Non enim est aliquid absconditum quod non manifestetur nec factum est occultum sed ut in palam veniat
[And he said to them: doth a candle come in to be put under a bushel, or under a bed? and not to be set on a candlestick? For there is nothing hid, which shall not be made manifest: neither was it made secret, but that it may come abroad.] (Mark 4:21-22)
[#5c Luke]:
Nemo autem lucernam accendens operit eam vaso aut subtus lectum point sed supra candelabrum point ut intrantes videant lumen / Non enim est occultum quod non manifestetur nec absconditum quod non cognoscatur et in palam veniat
[Now no man lighting a candle covereth it with a vessel, or putteth it under a bed; but setteth it upon a candlestick, that they who come in may see the light. For there is not any thing secret that shall not be made manifest, nor hidden, that shall not be known and come abroad.] (Luke 8:16-17)
[#5d, Chaucer's version]:
For, as witnesseth Seint Mathew, capitulo quinto, "A citee may nat been hyd that is set on a montayne, ne men lighte nat a lanterne and put it under a bushel, but men sette it on a candel-stikke to yeve light to the men in the hous. Right so shal youre light lighten before men, that they may seen youre goode werkes, and glorifie youre fader that is in hevene." [CT X (I) 1035-36]
Note: We can clearly see in passage 5d that Chaucer both credits Matthew as the primary text, and he incorporates the imagery of the city on a hill, which does not appear in Mark or Luke. However, Sigmund Wenzel has shown that here Chaucer is following his intermediary source texts (an anonymous work known as the Quoniam and a treatise on penitence by Raymond of Pennaforte.) Because of these intermediary sources, it is unclear if Chaucer really has consulted a Latin version of Matthew.
Lost Sons and Lost Sheep: Note that the underlined passage only appears in Luke, not in Matthew or Mark.
[#6 Luke's parable of the prodigal son]: Ait autem / homo uidam habuit duos filios / et dixit adulescentior ex illis patri / pater da mihi portionem substantiae quae me contingit / et divisit illis substantiam / et non post multos dies / congregatis omnibus adulescentior filius peregre profectus est in regionem longinquam / et ibi dissipavit substantiam suam vivendo luxuriose / et postquam omnia consummasset / facta est fames valida in regione illa et ipse coepit egere / et abiit et adhesit uni civium regionis illius / et misit illum in villam suam ut pasceret porcos / et cupiebat implere ventrem suum de siliquis quas porci manducabant et nemo illi dabat in se autem reversus dixit quanti mercennarii patris mei abundant panibus / ego autem hic fame pereo / surgam et ibo ad patrem meum et dicam illi / pater peccavi in caelum et coram te / et iam non sum dignus vocari filius tuus / fac me sicut unum de mercennariis tuis / et surgens venit ad patrem suum / cum autem adhuc longe esset / vidit illum pater ipsius et misericordia motus est / et adcurrens cecidit supra collum eius et ocsulatus est illum / dixitque ei filius pater peccavi in caelum et coram te iam non sum dignus vocari filius tuus / dixit autem pater ad servos suos / cito proferte stolam primam et induite illum / et date anulum in manum eius / et calciamenta in pedes / et adducite vitulum saginatum et occidite / et manducemus et epulemur / quia hic filius meus mortuus erat et revixit / perierat et inventus est / et coeperunt epulari / erat autem filius eius senior in agro / et cum veniret et adpropinquaret domui / audivit symphoniam et chorum / et vocavit unum de servis / et interrogavit quae haec essent / isque dixit illi / frater tuus venit et occidit pater tuus vitulum saginatum / quia salvum illum sus coepit rogare illum / at ille respondens dixit patri suo / ecce tot annis servio tibi / et numquam mandatum tuum praeterii / et numquam dedisti mihi hedum ut cum amicis meis epularer / sed postquam filius tuus hic qui devoravit substantiam suam cum mertricibus venit/ occidisti illi vitulum saginatum / at ipse dixit illi fili tu semper mecum es / et omnia mea tua sunt / epulari autem et gaudere oportebat / quia frater tuus hic mortuus erat et revixit / periat et inventus est.