1045. Epitomised from the Fr. text; see Ayenb. p. 207.
1048. wakinge, watching; see Matt. xxvi. 41.
1049. Cf. Ayenb. p. 53, where iolyuete answers to ioliuete in the Fr. text, and to Iolitee in Chaucer.
1051. On eating, see P. Plowman, C. ix. 273 (B. vi. 263). in untyme, at a wrong season; see P. Plowm. B. ix. 186.
1052. Observe that, in 1038, Chaucer says that bodily pain stands in (1) prayers; (2) watching; (3) fasting; and (4) virtuous teachings. He speaks of prayers in 1039-1047; of watching in 1048-9; of fasting in 1050-1. He now takes up 'teaching,' by which he means, in the first place, bodily 'discipline'; and the words 'or techinge by word or by writinge or in ensample' are, practically, parenthetical. The word discipline is due to the Fr. text; cf. Ayenb. p. 250, l. 2: 'ase ine uestinges, ine wakiinges, ine dissiplines,' &c.
heyres, hair-shirts; see P. Plowman, C. vii. 6, and the note.
haubergeons, habergeons, shirts of mail. It is surprising to find, in the Romance of Tristan, ed. Michel, ii. 36, that the heroine (Yseult) is described as wearing a 'byrnie' or shirt of mail next her skin:—'Vest une brunie à sa char nue.' Michel quotes from Le Voyage de Charlemagne à Constantinople, I. 635:—'Il lur a cumaundet que aient vestu brunies.'
1054. Tyrwhitt puts a comma after herte, and none after God, and other editors follow him. But the text (Col. iii. 12) has: 'Induite uos ergo, sicut electi Dei, ... uiscera misericordiae, benignitatem, ... patientiam.' Hence 'in herte of misericorde' simply translates 'uiscera misericordiae.'
1055-6. Not in the Fr. text. Cf. P. Plowm. C. viii. 61, and the note.
1057. The Fr. text mentions five things; the fifth is a wicked love of sin; see Ayenb. p. 179.