We er no3t in purpose to staunch [??]i grete covetise
. Godd be wi[??] [??]e for Godd es wi[??] vs.
[...] And as she keeps peace and justice among her own subjects in England, so unrequired she offered support to the same end in Scotland: and not only gives remedy to our present calamities, but cuts the rest of the troubles to come, and prevents the wicked counsel of such as provoke Englishmen and solicit Frenchmen to come in this realm to the end that, these two nations entered in bars the one against the other, they may satiate their cruel hearts of blood, their obstinite will of vengeance, their bottomless covetise
of spoil and theft.
They use the seven deadly sins damnable; as pride, covetise
, wrath, and lechery.
memorandum, saving your good correction that it is right necessarie amonges otheir of my lordes articles that there be desired to be made a steward of Englond a constable and suche other officers lordes of gret worship of good name and fame not sclaundered with the vice of covetise
for the welfare and defence of this reame from the powere of our adversaries.
Nor have I found any way to apply it to present circumstance [his 'fear and covetise
'], though I have not yet abandoned the effort" (194).
[...] Therefore to worke my feate I will my name disguise And call my Name polycie in stede of Covetise
. [...] The Name of policie is of none suspected, Polycye is ner of any cryme detected, So that vnder the Name and cloke of policie Avaryce maie weorke factes and scape all Ielousie.
457), Conscyence answers, "pride, wrath, and envy, / Sloth, covetise
, and gluttony,-- / Lechery the seventh is" (ll.
Sins in an early fifteenth-century homily, it is Covetise
a gotter fletynge al of gold, yit sholde it nevere staunchen his covetise
His worst sin, though, is "covetise
," which he defines as "that pang of resentment you may feel when even the people you love best have what you want and don't have" (134) and, later, as "taking offense at" the "virtue or happiness" of someone else (188).
A principal objection to my view that Gawain's confession to 'covetyse' (2380) was a confession, not merely to simple greed, but to the much wider sin covered by the term 'cupiditas', which included an inordinate love of life, was that Gawain saw his fault as a lapse against 'larges', which Burrow believed was used only in the literal sense of 'generosity': '"covetise
" is set against "larges" ...
I don't know exactly what covetise
is, but in my experience it is not so much desiring someone else's virtue or happiness as rejecting it, taking offense at the beauty of it" (188).