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But at the last I saw a man,
Which that I not describe can;
But that he seemed for to be
A man of great authority.
And therewith I anon abraid* *awoke
Out of my sleepe, half afraid;
Rememb’ring well what I had seen,
And how high and far I had been
In my ghost; and had great wonder
Of what the mighty god of thunder
Had let me know; and gan to write
Like as ye have me heard endite.
Wherefore to study and read alway
I purpose to do day by day.
And thus, in dreaming and in game,
Endeth this little book of Fame.

Here endeth the Book of Fame

Notes to The House of Fame

1. Rood: the cross on which Christ was crucified; Anglo-Saxon, “Rode.”

2. Well worth of this thing greate clerks: Great scholars set much worth upon this thing — that is, devote much labour, attach much importance, to the subject of dreams.

3. The poet briefly refers to the description of the House of Somnus, in Ovid’s “Metamorphoses,” 1. xi. 592, et seqq.; where the cave of Somnus is said to be “prope Cimmerios,” (“near the Cimmerians”) and “Saxo tamen exit ab imo Rivus aquae Lethes.” (“A stream of Lethe’s water issues from the base of the rock”)

4. See the account of the vision of Croesus in The Monk’s Tale.

5. The meaning of the allusion is not clear; but the story of the pilgrims and the peas is perhaps suggested by the line following — “to make lithe [soft] what erst was hard.” St Leonard was the patron of captives.

5. Corsaint: The “corpus sanctum” — the holy body, or relics, preserved in the shrine.

7. So, in the Temple of Venus described in The Knight’s Tale, the Goddess is represented as “naked floating in the large sea”.

8. Vulcano: Vulcan, the husband of Venus.

9. Ered: ploughed; Latin, “arare,” Anglo-Saxon, “erean,” plough.

10. Sours: Soaring ascent; a hawk was said to be “on the soar” when he mounted, “on the sours” or “souse” when he descended on the prey, and took it in flight.

11. This is only one among many instances in which Chaucer disclaims the pursuits of love; and the description of his manner of life which follows is sufficient to show that the disclaimer was no mere mock-humble affectation of a gallant.

12. This reference, approximately fixing the date at which the poem was composed, points clearly to Chaucer’s daily work as Comptroller of the Customs — a post which he held from 1374 to 1386.

13. This is a frank enough admission that the poet was fond of good cheer; and the effect of his “little abstinence” on his corporeal appearance is humorously described in the Prologue to the Tale of Sir Thopas, where the Host compliments Chaucer on being as well shapen in the waist as himself.

14. “To make the beard” means to befool or deceive. See note 15 to the Reeve’s Tale. Precisely the same idea is conveyed in the modern slang word “shave” — meaning a trick or fraud.

15. Love-days: see note 21 to the Prologue to the Canterbury Tales.

16. If this reference is to any book of Chaucer’s in which the House of Fame was mentioned, the book has not come down to us. It has been reasonably supposed, however, that Chaucer means by “his own book” Ovid’s “Metamorphoses,” of which he was evidently very fond; and in the twelfth book of that poem the Temple of Fame is described.

17. Saint Julian was the patron of hospitality; so the Franklin, in the Prologue to The Canterbury Tales is said to be “Saint Julian in his country,” for his open house and liberal cheer. The eagle, at sight of the House of Fame, cries out “bon hostel!” — “a fair lodging, a glorious house, by St Julian!”

18. The laurel-tree is sacred to Apollo. See note 11 to The Assembly of Fowls.