§ 24       Now is it bihovely thyng to telle whiche been the sevene deedly synnes, this is to seyn, chieftaynes of synnes. Alle they renne in o lees, but in diverse manneres. Now been they cleped chieftaynes, for as muche as they been chief and spryng of alle othere synnes. Of the roote of thise sevene synnes, thanne, is Pride the general roote of alle harmes. For of this roote spryngen certein braunches, as Ire, Envye, Accidie or Slewthe, Avarice or Coveitise (to commune understondynge), Glotonye, and Lecherye. And everich of thise chief synnes hath his braunches and his twigges, as shal be declared in hire chapitres folwynge.

§ 24        Now is it a suitable thing to tell what are the seven deadly sins, this is to say, chieftains of sins. They all run on one leash, but in diverse ways. Now are they called chieftains, forasmuch as they are chief and origin of all other sins. Of the root of these seven sins, then, is Pride the general root of all harms. For of this root spring certain branches, as Anger, Envy, Accidia or Sloth, Avarice or Covetousness (to general understanding), Gluttony, and Lechery. And every of these chief sins has his branches and his twigs, as shall be declared in their chapters following.

De Superbia § 25       And thogh so be that no man kan outrely telle the nombre of the twigges and of the harmes that cometh of pride, yet wol I shewe a partie of hem, as ye shul understonde. Ther is inobedience, avauntynge, ypocrisie, despit, arrogance, inpudence, swellynge of herte, insolence, elacioun, inpacience, strif, contumacie, presumpcioun, irreverence, pertinacie, veyne glorie, and many another twig that I kan nat declare. Inobedient is he that disobeyeth for despit to the comandementz of God, and to his sovereyns, and to his goostly fader. Avauntour is he that bosteth of the harm or of the bountee that he hath doon. Ypocrite is he that hideth to shewe hym swich as he is, and sheweth hym swich as he noght is. Despitous is he that hath desdeyn of his neighebor, that is to seyn, of his evene-cristene, or hath despit to doon that hym oghte to do. Arrogant is he that thynketh that he hath thilke bountees in hym that he hath noght, or weneth that he sholde have hem by his desertes, or elles he demeth that he be that he nys nat. Inpudent is he that for his pride hath no shame of his synnes. Swellynge of herte is whan a man rejoyseth hym of harm that he hath doon. Insolent is he that despiseth in his juggement alle othere folk, as to regard of his value, and of his konnyng, and of his spekyng, and of his beryng. Elacioun is whan he ne may neither suffre to have maister ne felawe. Inpacient is he that wol nat been ytaught ne undernome of his vice, and by strif werreieth troughe wityngly, and deffendeth his folye. Contumax is he that thurgh his indignacioun is agayns everich auctoritee or power of hem that been his sovereyns. Presumpcioun is whan a man undertaketh an emprise that hym oghte nat do, or elles that he may nat do; and this is called surquidrie. Irreverence is whan men do nat honour there as hem oghte to doon, and waiten to be reverenced. Pertinacie is whan man deffendeth his folie, and truseth to muchel to his owene wit. Veyneglorie is for to have pompe and delit in his temporeel hynesse, and glorifie hym in this worldly estaat. Janglynge is whan a man speketh to muche biforn folk, and clappeth as a mille, and taketh no keep what he seith.

About Pride § 25        And although it be so that no man can completely tell the number of the twigs and of the harms that come from Pride, yet will I show a part of them, as you shall understand. There is disobedience, boasting, hypocrisy, scorn, arrogance, impudence, swelling of heart, insolence, elation, impatience, contumaciousness, rebelliousness, presumption, irreverence, pertinacity , vainglory, and many another twig that I can not declare. Disobedient is he that disobeys for spite to the commandments of God, and to his superiors, and to his spiritual father. Boaster is he that boasts of the harm or of the goodness that he has done. Hypocrite is he who hides showing himself such as he is and shows himself such as he is not. Scornful is he that has disdain of his neighbour that is to say, of his fellow-Christian or scorns to do what he ought to do. Arrogant is he that thinks that he has these good things in him that he has not, or supposes that he should have them by his deserts, or else he supposes that he is what he is not. Impudent is he that for his pride has no shame of his sins. Swelling of heart is when a man rejoices him for harm that he has done. Insolent is he that despises in his judgment all other people, as compared to his value, and of his understanding, and of his speaking, and of his bearing. Elation is when he can tolerate having neither master nor fellow. Impatient is he who will not be taught nor reproved for his vice, and by strife wages war on truth wittingly, and defends his folly. Contumacious is he that through his indignation is against every authority or power of them that are his superiors. Presumption is when a man undertakes an enterprise that he ought not do, or else that he can not do; and this is called presumption. Irreverence is when men do not honour where as they ought to do, and expect to be reverenced. Pertinacity is when man defends his folly and trusts too much to his own wit. Vainglory is to have pomp and delight in his temporal high rank, and to exult in this worldly estate. Jangling is when a man speaks too much before folk, and clatters like a mill, and takes no care what he says.

§ 26       And yet is ther a privee spece of Pride, that waiteth first to be salewed er he wole salewe, al be be lasse worth than that oother is peraventure; and eek he waiteth or desireth to sitte, or elles to goon above hym in the wey, or kisse pax, or been encensed, or goon to offryng biforn his neighebor, and swiche semblable thynges, agayns his duetee, peraventure, but that he hath his herte and his entente in swich a proud desir to be magnified and honoured biforn the peple.

§ 26        And yet is there a private species of Pride that waits first to be greeted before he will greet, although he is less worthy than that other is, indeed; and also he expects or desires to sit, or else to go before him in the way, or kiss the pax, or be incensed, or go to the offering before his neighbour, and such similar things, beyond what duty requires, indeed, but that he has his heart and his intent in such a proud desire to be made much of and honored before the people.

§ 27        Now been ther two maneres of pride: that oon of hem is withinne the herte of man, and that oother is withoute. Of whiche, soothly, thise forseyde thynges, and no that I have seyd, apertenen to pride that is in the herte of man; and that othere speces of Pride been withoute. But natheles that oon of thise speces of pride is signe of that oother, right as the gaye leefsel atte taverne is signe of the wyn that is in the celer. And this is in manye thynges: as in speche and contenaunce, and in outrageous array of clothyng. For certes, if ther ne hadde be no synne in clothyng, Crist wolde nat so soone have noted and spoken of the clothyng of thilke riche man in the gospel. And as seith Seint Gregorie, that "precious clothyng is cowpable for the derthe of it, and for his softenesse, and for his strangenesse and degisynesse, and for the superfluitee, or for the inordinat scantnesse of it." Allas! may man nat seen, as in oure dayes, the synful costlewe array of clothynge, and namely in to muche superfluite, or elles in to desordinat scantnesse?

§ 27        Now are there two kinds of Pride: one of them is within the heart of man, and the other is without. Of which, truly, these aforesaid things, and more than I have said, pertain to Pride that is in the heart of man; and are without that other species of Pride. But nonetheless the one of these species of Pride is sign of the other, just as the gay bush at the tavern is sign of the wine that is in the storage room. And this is in many things: as in speech and countenance, and in outrageous display of clothing. For certainly, if there had been no sin in clothing, Christ would not so soon have noted and spoken of the clothing of this rich man in the gospel. And, as says Saint Gregory, that "precious clothing is sinful for the costliness of it, and for its softness, and for its exotic style and elaborateness, and for the superfluity, or for the excessive scantiness of it." Alas, can man not see, in our days, the sinful excessively costly display of clothing, and namely in too much superfluity, or else in too excessive scantiness?

Next: From The Parson's Tale, paragraph 28: About superfluity of clothing