¶To the Kynges hyghnesse, my moost gratious soueraigne lorde Henry the eyght, by the grace of God Kynge of Englande Fraunce, and Irelande, defendour of the Fayth, and in erth supreme heed of the church of Englande and Irelande.
AMonges all other excellencies, moste gratious soueraigne lorde, wher with almyghty God hathe endowed mankynde, aboue the resydue of erthly creatures, as an outward declaration of reason or reasonablenesse, wherin consysteth the symilitude of man vnto Angels, and the dyfference betwene the same and brute beestes, I veryly suppose, that speche or langage is not to be reputed amonges the smallest or inferiours. For therby is expressed the conceyte of one to another in open and playne sentence, whych in the resydue of lyuely creatures, lacketh and is not shewed amonges them, but by certayn couert and derke sygnes, and that in sewe thynges hauynge course and operacion onely of nature. Thys speche or langage, after the confusyon of tonges, sente by goddes punyshment for pryde and arrogance of people, hath bene be a certayne instyncte and dysposytion naturall dyuysed and inuented in sondry partes of the worlde, as felowshyppes or cōpanyenges of folkes one wyth another chaunced, moche to the outward expressynge of the thynge in worde or sounde, accordynge to that wherof it had meanynge or sygnificacyon. But in processe of tyme, by dilygence or policy of people, after dyuers fourmes, fygures, and impressyons in metal barkes of trees, & other mater vsed for memorie and knowlege of thinges then present or passed, sondry letters or carectes were first amonges the Phenices dyuysed and founde, wyth suche knyttynges and ioynynges of one to another by a marueylous subtilte and crafte, as counterueyled was and is equiuaualent to the same langages. So as the conceyte of mannes mynde, whyche at the begynnynge was vsed to be declared by mouthe onely, came to suche poynt, that it was as sensybly and vyuely expressed in wrytynge. Hervpon ensewed a great occasyon and corage vnto them that shulde wryte, to compone and adorne the rudenesse and barbariete of speche, and to forme it to an eloquent and ordynate perfection, where vnto many and many greate poetes and oratours haue hyghly employed theyr studyes and corages, leauynge therby notable renoume of them selues, and exsample perpetuel to theyr posterite. Amonges other the Grekes in all kyndes of sciences, semed so to preuayle and so to ornate theyr tonge, as yet by other of ryght noble langages can not be perfytelye ymitated or folowed. The Latyns by exsample of the Grekes, haue gotten or wonne to them no small glorie, in the fourmynge, order, and vttrynge of that tonge. Out of the whyche two, yf it be well serched, that is to saye Greke and Latin (though by corruption of speche it shulde seme moche otherwyse) haue bene deryued y e resydue of the langages that be wrytten wyth the letters or carectes of eyther of them bothe: But of all speches, those whyche moost approche to the latinite, be the Italian and Spaynyshe tonges, of whome the one by corruption of the Gothes and Longobardes hadde her begynnynge, as latyn spoken by straungers of a barbare vnderstondyng. The other beinge also latyn was by Vandales, Gothes, Moores, Saracenes, and other so many tymes blemyshed, as maruayle it is to se nowe vnto what perfection these two formed out of the latyn & barbare speches be reduced. Next vnto them in similitude to the latyn is the French tonge whyche by diligence of people of the same, is in fewe yeares passed so amended, as well in pronunciation as in wrytynge, that an Englyshe man by a smale tyme exercysed in that tonge hath not lacked grounde to make a grammer or rule ordynarye therof. Though of trouth (whyche some shall scarselye beleue) the Germayns haue so fourmed the order of theyr langage, that in the same, is both as moch plentie as nere concordaūce to the phrase of the latyn, as the Frenche [Page] tonge hath. And verely, lyke as all these and the rest haue ben thus vigilant and studious to meliorate or amende theyr langages: so hath there not lacked amonges vs Englyshe men, whych haue ryghte well and notablye endeuoured and emploied them selues, to the beautifyenge and betterynge of thenglyshe tonge.
Amonges whome moost excellent prince, my most redoubted and gracious soueraigne lorde, I your moost humble vassall, subiecte and seruaunt Willyam Thynne, chefe clerke of your kechyn, moued by a certayne inclinacion and zele, whych I haue to heare of anye thynge soundynge to the laude and honoure of thys your noble realme, haue taken great delectation, as the tymes and laysers myght sustre, to rede & heare the bokes of that noble & famous clerke Geffray Chaucer, in whose workes is so manyfest comprobacion of hys excellent lernynge in all kyndes of doctrines and sciences, suche frutefulnesse in wordes, well accordynge to the mater and purpose, so swete and pleasaunt sentences, such perfection in metre, the composition so adapted, such freshnesse of inuention, compendiousnesse in narration, suche sensyble [...]nd open style, lackynge neyther maiesty ne mediocrite couenable in dysposition, & suche sharpnesse or quycknesse in conclusyon, that it is moch to be maruayled, howe in hys tyme, when doutlesse al good letters were layde a slepe throughoute the worlde, as the thynge whyche eyther by the dysposition and influence of the bodyes aboue, or by other ordinaunce of God, semed lyke and was in daunger to haue vtterly peryshed, suche an excellent poete in our tonge shuld as it were (nature repugnyng) sprynge and aryse. For thoughe it had ben in Demosthenes or Homerus tymes, whē al learnyng and excellency of sciences floryshed amonges the Grekes, or in y e season that Cicero prince of eloquence amonges latyns lyued, yet had it ben a thynge ryght rare and straunge and worthye perpetuall laude, that any clerke by lernynge or wytte coulde then haue framed a tonge before so rude and imperfyte, to such a swete ornature and composition, lykely yf he had lyued in these dayes, beynge good letters so restored and reuyued as they be, yf he were not empeched by the enuye of suche as maye tollerate nothynge, whyche to vnderstande theyr capacite doth not extēde, to haue brought it vnto a full and fynall perfection. Wherfore gracious soueraygne lord, taking suche delyte and pleasure in the workes of thys noble clerke (as is afore mencioned) I haue of a longe season moche vsed to rede & vysite the same: & as bokes of dyuers impryntes came vnto my handes, I easely and with out great studye, myght and haue deprehended in them many errours, falsyties, and deprauations, whych euidently appered by the contrarietees and alteracions founde by collacion of the one wyth the other, wherby I was moued and styred to make diligēt serch, where I myght fynde or recouer any trewe copies or exēplaries of the sayd bokes, whervnto in processe of tyme, not wythout coste & payne I attayned, and not onely vnto suche as seme to be very trewe copyes of those workes of Geffray Chaucer, whyche before had bene put in print, but also to dyuers other neuer tyll nowe imprinted, but remaynynge almoste vnknowen and in obliuion, whervpon lamentynge wyth my selfe, the negligence of people, that haue bene in thys realme, who doutlesse were verye remysse in the settynge forthe or auauncemēt eyther of the hystories therof, to the great hynderaūce of y e renoume of suche noble prynces and valyaunt conquerours and capitayns as haue ben in the same or also of the workes or memorye of the famous and excellente clerkes in all kyndes of sciences that haue floryshed therin. Of whyche bothe sortes it hath pleased God as hyghly to nobilitate thys yle as any other region of christendome: I thought it in maner appertenaūt vnto my dewtye, and that of very honesty and loue to my countrey I ought no lesse to do, then to put my helpyng hande to the restauracion and bryngynge agayne to lyght of the sayd workes, after the trewe copyes and exemplaryes aforefayde. And deuysynge wyth my selfe, who of all other were moost worthye, to whome a thynge so excellent & notable shulde be dedicate, whych to my conceyte semeth for the admiration, noueltye, and strangenesse that it myghte be reputed to be of in the tyme of the authour, in comparison, as a pure and fyne tryed precyous or polyced iewell out of a rude or indigest [Page] masse or mater, none coulde to my thinkynge occurre, that syns, or in the tyme of Chaucer, was or is suffycient, but only your maieste royall, whyche by discrecyon and iugement, as moost absolute in wysedome and all kyndes of doctryne, coulde and of hys innate clemence and goodnesse, wolde adde or gyue any authorite her vnto.
For this cause most excellent and in all vertues most prestant prince, I as humbly prostrate before your kynglye estate, lowly supply and beseche the same, that it woll vouchsafe to take in good parte my poore study and desyrous mynde, in reducyng vnto light this so precious and necessary an ornament of the tonge of thys youre realme, ouer pytous to haue ben in anye poynt lost, falsifyed, or neglected: So that vnder the shylde of youre most royall protectyon and defence it may go forthe in publyke, & preuayle ouer those that wolde blemyshe, deface, and in manye thynges clerely abolyshe the lande, renoume, and glorie hertofore compared, and meritoriously adquired by dyuers prynces, and other of thys sayd most noble yle, whervnto nat onelye straungers vnder pretexte of hyghe lernyng and knowlege of theyr malycyous and peruers mindes, but also some of your owne subiectes, blynded in folye and ignorance, do wyth great study contende. Most gracious, victorious, and of god moste electe and worthy prynce my most dradde soueraygne lord, in whom of very merite, dewtie, and successyon, is renewed the gloryous tytell of Defensor of the christen faythe, whyche by your noble, progenytour, the great Constantyne, somtyme kyng of this realme, and emperour of Rome was nexte god and hys apostels, chefely maynteyned, corroborate, and defended, almyghty Iesu sende to your hyghnesse the contynuall and euerlastyng habundaūce of hys infynite grace. Amen.
A Table of all the names of the workes contayned in thys volume.
- THe Caunterbury tales I.
- The Romant of the Rose ij.
- Troylus and Creseyde iij.
- The testamēt of creseyde iiij.
- The legende of good womē, wyth a balade v.
- Boetius the Consolatione philosophie vi.
- The dreame of Chaucer, wyth a balade vij.
- The assemble of Foules viij.
- The flour of Curtesy, with a balade ix.
- How pyte is deed & beryed in a gentyl hert x.
- Labelle dame sauns mercy xi.
- Annelyda and false Artyte xij.
- The assemble of Ladyes xiij.
- The conclusyon of the Astrolabye xiiij.
- The complaynt of the blacke knyght xv.
- A preyse of women xvi.
- The house of Fame xvij.
- The testament of Loue xviij.
- The lamentaciō of Mary Magdaleyn xix.
- The remedy of Loue xx.
- The complaynt of Mars and Venus xxi.
- The complaynt of Mars alone xxij.
- The complaynt of Venus alone xxiij.
- The letter of Cupyde xxiiij.
- A balade of our Lady xxv.
- A balade to kynge Henry the fourth xxvi.
- Of the Cuckowe & the Nightyngale xxvij.
- Scogan vnto the yonge lordes and gentylmen of the kynges house xxviij.
- A balade of good consaile by Chaucer xxix.
- Dyuers other goodly balades &c .xxx.
In this table ye may fynde any thing that ye woll haue in this volume by the Folio, as foloweth.
-
¶The Prologes of the Caunterbury tales.
- THe knyghtes tale. Fol. I.
- The Myllers tale Fol. xij.
- The Reues tale Fol. xvi.
- The Cokes tale Fol. xix.
- The mā of lawes tale F. xx.
- The Squyers tale F. xxviij
- The Marchauntes tale Fol. xxxi.
- The wyfe of Bathes prologue Fol. xxxvj.
- The wyfe of Bathes tale Fol. xl.
- The Freres tale Fol. xliij.
- The Sompners tale Fol. xlv.
- The Clerke of Oxenfordes tale Fol. xlviij.
- The Frankeleyns tale Fol. lv.
- The seconde Nunnes tale Fol. lx.
- The prologe of y e Chanōs yoman Fol. lxij.
- The tale of the Chanons yoman Fol. lxiij.
- The Doctor of Phisykes tale Fol. lxviij.
- The Pardoners Prologue Fol. lxx.
- The Pardoners tale Fol. lxxj.
- The Shypmans tale Fol. lxxiij.
- The Priores Prologue Fol. lxxvi.
- The priores tale Fol. eodem
- The ryme of syr Topas Fol. lxxviij.
- The tale of Chaucer Fol. lxxxv.
- The Monkes Prologue Fol. lxxxix.
- The Monkes tale Fol. xc.
- The tale of the Nunnes preest Fol. xciiij.
- The Manciples tale Fol. xcviij.
- The Persons Prologue Fol. C.
- The Persons tale Fol. eodem.
- The Plowmans tale Fol. C.xix.
¶Explicit Caunterbury tales. - The Romaunt of the Rose Fol. C.xxviij.
-
¶Troylus and Creseyde is deuyded in to fyue bookes.
- ¶The fyrst boke begynneth Fol. c.lxvij
- The seconde boke begynneth Fol. c.lxxiij
- The thyrde boke begynneth Fol. c.lxxxiij
- The fourth boke begynneth Fol. c.xciij
- The fyfth boke begynneth Fol. cc.ij
¶Explicit Troylus and Creseyde. - ¶The Testament of Creseyde Fol. cc.xij
- The complaynte of Creseyde Fol. cc.xv
-
¶The legende of good women hath all these folowyng. Firste.
- ¶The Prologue. Fol. cc.xx.
- ¶The legende of Cleopatras Fol. cc. [...]ix.
- The leg. of Thysbe of Babyloyne Fol. cc.xx
- The legende of quene Dydo Fol. cc.xxj
- The leg. of Hipstphile & Medea Fol. cc.xxiij
- The leg. of Lucrece of Rome Fol. cc.xxiiij
- The legende of Aryadne Fol. cc.xxv
- The legende of Philomene Fol. cc.xxvii
- The legende of Phillys Fol. cc.xxviij
- The legende of Hypermestra Fol. cc.xxix.
¶Explicit the legende of Good women. -
¶Boetius de Consolatione is deuyded into fyue bokes.
- ¶The fyrst boke begynneth Fol. cc.xxxij
- The seconde boke begynneth Fol. cc.xxxvij
- The thyrde boke begynneth Fol. cc.xliij
- The fourth boke begynneth Fol. cc.lvij
- The fyfth boke begynneth Fol. cc.lxi.
¶Explicit Boetius de consolatione. -
¶All these workes folowynge be workes by them selfe.
- THe dreme of Chaucher F. cc.lxvij
- The assemble of foules F. cc.lxxiij
- The flour of Curtesy F. cc.lxxviij
- Howe Pyte is deed and beryed in a gentyll herte. Fol. cc.lxxix
- La belle dame sans mercy Fol. cc.lxxx
- Annelyda and false Arcyte Fol. cc.lxxxvi
- The assemble of Ladyes Fol. eodem.
- The cōclusion of thastrolaby Fol. cc.xci
- The cōplaynt of the blacke knight Fol. ccc
- A preyse of women Fol. ccc.iiij
-
¶The house of Fame is deuyded in to thre bookes.
- ¶The fyrst boke begynneth Fol. ccc.v.
- The seconde boke begynneth Fol. ccc.viii
- The thyrde boke begynneth Fol. ccc.xi
¶Explicit the house of Fame. -
[Page]
¶The Testament of Loue is deuyded in to thre bokes.
- ¶The fyrst boke begynneth Fol. ccc.xv.
- The seconde boke begynneth Fol. ccc.xxv.
- The thyrde boke begynneth Fol. ccc.xlj.
-
¶All these workes folowynge be workes by them selfe.
- THe lamentacyon of Marye Magdalayne Fol. ccc.l.
- The remedy of Loue Fol. ccc.lv.
- The cōplaynt of Mars & venus fol. ccc.lviij
- The complaynt of Mars alone Fol. ccc.lix.
- The complaynt of Venus alone Fol. ccc.lx.
- The letter of Cupyde Fol. ccc.lx.
- A balade of our lady Fol. ccc.lxiij.
- A balade of kyng H. the fourth Fol. ccc.lxiiij.
- Of y e cuckowe & y e nyghtingale Fol. ccc.lxvij.
- Scogan vnto the yonge lordes and gentylmen of the kynges house Fol. ccc.lxix.
- Dyuers other balades of Chaucer. &c.
¶Eyght goodly questions, with theyr aunsweres.
¶To the kynges most noble grace, and to the lordes and knyghtes of the garter.
¶The knyght. i.
¶The Squyer. ij.
¶The Squyers yoman. iij.
¶The Prioresse. iiij.
¶The Monke. v.
¶The Frere. vi.
¶The Marchaunt. vij.
¶The clerke of Oxenforde. viij.
¶The sergiaunte at lawe. ix.
¶The Frankeleyn. x.
¶The Haberdassher. xi.
¶The Coke. xii.
¶The Shypman. xiij.
¶De doctour of Phisyke. xiiij.
¶The wyfe of Bathe .xv.
¶The Person. xvi
¶The Plowman. xvii
¶The Myller. xviii.
¶The Manciple. xix.
¶The Reue. xx.
¶The Sompnour. xxi.
¶The Pardoner. xxii.
¶Here begynneth the Knyghtes tale.
¶Here endeth the Knyghtes tale, and here foloweth the Myllers Prologue.
¶Here endeth the Myllers prologue, and here after foloweth hys tale.
¶Here endeth the Myllers tale, and here after foloweth the Reues Prologue.
¶Here begynneth the Reues tale.
¶Here endeth the Reues tale, and here foloweth the Cokes prologue.
¶Here endeth the Cokes prologue, and here foloweth hys tale. [Page xix]
¶Here endeth the Cokes tale, & here foloweth the man of lawes prologue.
¶Here endeth the man of lawes Prologue, and here foloweth hys tale. [Page xx]
¶Explicit prima pars: et sequitur pars secunda.
¶Explicit secunda pars: et sequitur pars tertia.
¶Thus endeth the man of lawes tale, and here foloweth the Squyers prologue.
¶Here endeth the Squyers prologue, and hereafter foloweth hys tale. [Page]
¶Explicit prima pars [...]et se quitur pars secunda.
¶There can be founde no more of this foresayd tale, whiche hath ben sought in dyuers places
¶Here foloweth the wordes of the Marchaunt to the Squyer, and the wordes of the Host to the Marchaunt.
¶Thus ende the wordes of the host and the marchant, and here foloweth the Marchauntes prologue.
¶Here endeth the Marchauntes prologue, and here foloweth hys tale. [Page]
¶Thus endeth the Marchauntes tale, and here foloweth the wife of Bathes prologue. [Page]
¶Here endeth the wyfe of Bathes prologue, and here begynneth her tale.
¶Here endeth the wyfe of Bathes tale and here begynneth the streres prologue.
¶Here endeth the Freres prologue, and here after foloweth his tale.
¶Here endeth the Freres tale, and begynneth the Sompners prologue.
¶Here endeth the Sompners prologue, and foloweth his tale.
¶Here endeth the Sompners tale, and here foloweth the clerke of Oxenfordes prologue.
¶Here endeth the prologue of the clerke of Oxenforde, and here foloweth hys tale.
¶Explicit pars prima: et incipit pars secunda.
¶Explicit pars secunda: et incipit pars tertia.
¶Explicit tertia pars: et incipit pars quarta.
¶Explicit quarta pars: Et sequitur pars quinta.
¶Explicit quinta pars: et sequitur pars sexta.
¶Lenuoye de Chaucer a les mariz de nostre temps.
¶Here endech the clerkes tale of Oxforde, and here foloweth the wordes of our hoost.
¶Here ende the wordes of our hoste, and here foloweth the Frankeleyns prologue.
¶Here begynneth the Frankeleyns tale.
¶Here endeth the Frankeleyns tale, and begynneth the seconde nonnes prologue.
¶Here endeth the seconde nonnes Prologue, and begynneth her tale.
¶Here endeth the seconde nonnes tale, and here begynneth the Prologue of the chanons yeman.
¶Here endeth the prologue of the chanons yeman, and here foloweth hys tale.
¶Here endeth the tale of the chanons yeman, a no here foloweth the doctour of phisykes prologue.
¶Here endeth the doctour of phisykes prologue, and here begynneth hys tale.
¶Here endeth the doctour of Phisykes tale, and foloweth the wordes of the hoost.
¶Here ende the wordes of the host, and here foloweth the prologue of the Pardoner.
¶Here endeth the Pardoners prologue, and here foloweth his tale.
¶Here endeth the pardoners tale, & here begynneth the Shipmans Prologue
¶Here endeth the Shypmans Prologue, and here foloweth hys tale.
¶Here endeth the Shypmans tale, and here foloweth the wordes of our host.
¶Here ende the wordes of oure hoste, & here begynneth the Prioresse prologue.
¶Here endeth the Prioresses prologue, and here foloweth her tale. [Page]
¶Here endeth the Prioresse tale, and here folowe the wordes of the Host to Chaucer.
¶Here endeth the wordes of the host, and here foloweth the ryme of syr Thopas.
¶Here endeth the ryme of syr Thopas, and beginneth the wordes of oure Hoste.
¶Here ende the wordes of our host and here begynneth Chaucers tale of Melibeus.
A Yonge mā called Melibeus, myghtye and ryche, begat vpon hys wyfe that called was Prudence, a doughter which that called was Sophye.
¶Vpon a daye byfell that he for his dysport is wente into the feldes hym to playe: Hys wyfe and eke hys doughter hath he left with in hys house, of whyche the dores were faste yshette. Foure of hys olde foes han it aspyde, and settē ladders to the walles of hys house, and by the wyndowes ben entred, & bete his wyfe, and wounded hys doughter with fyue mortall woundes, in fyue sondrye places: That is to saye, in her fete, in her handes, in her eeres, in her nose, & in her mouth, & leften her for deed, and wente her waye.
When Melibeus retourned was into hys house, and se all thys myschefe, he lyke a madde mā rentyng hys clothes, gan to wepe and crye.
Prudence hys wyfe, as ferforth as she durste besought hym of hys wepynge for to stynte: But not for thy he gan to wepe & crye euer lenger the more.
Thys noble wyfe Prudence remembred her vpon the sentence of Ouyde, in hys boke that cleped is the remedye of loue, where as he sayeth, he is a foole that dystourbeth the mother to wepe in the death of her chylde tyl she haue wept her fyll, as for a certayne tyme and then shall a man done diligence wyth amiable wordes to recomforte and praye her of her wepynge for to stynte. For whych reason thys noble wyfe Prudence, suffred her husbonde to wepe and crye, as for a certayne space: and when she sawe her tyme, she sayd hym in thys wyse. Alas my lorde (quoth she) why make ye your selfe for to be like a foole? forsoth it apperteyneth not vnto a wyse man to maken suche a sorowe. Youre doughter wyth the grace of God, shall waryshe and escape. And all were it so that she ryght now were deed, ye ne oughte not as for her death [Page] your selfe distroye. Seneke saythe, the wyse man shal not take to gret discomforte for the dethe of hys children, but certes he shuld suffre it in paciēce, as wel as he abydeth y e deth of hys owne proper person.
¶Thys Mellebeus answerde anon and sayd: what man (ꝙ he) shuld of hys wepynge stynt, that hath so great a cause for to wepe? Iesus hym selfe our lorde, wepte for y e dethe of Lazarus hys frende. Prudence answerd, certes wel I wote a temperate wepynge is nothyng defended to hym that sorouful is, amonge folke in sorowe, but it is rather graū ted hym to wepe. The apostel Poule vnto y e Romans writeth, men shuld reioyce with hē that maketh ioye, and wepe with suche folke as wepen. But though a temperate wepyng be graunted, certes outragyous wepynge is defended. Mesure of wepyng shulde be cōsydred after the lore that techeth vs Sencke. Whan that thy frende is deed (ꝙ he) let not thyne eyen to moist ben of teeres, ne to moch drie: although teeres comen to thyn eyen, let hem not fal. And whan thou hast forgon thy frende, do diligence to gette a nother frende: and this is more wisdom thā for to wepe for thy frende which thou hast lorne, for therin is no bote. And therfor yf ye gouerne you by sapience, put away sorowe out of your herte. Remembreth you that Iesus Sirake sayth, a man that is ioyus and glad in herte, it him conserueth storishyng in hys age: but sothely a sorowful here maketh hys bones drie. He sayth eke thus, that sorowe in herte sleeth ful manye a man. Salomon sayth, that right as moughthes in the shepes sleyse anoyeth the clothes, and the smale wormes y t tree, ryght so anoyeth sorowe the hert of man, wherfore vs ought as wel in the dethe of our children, as in the losse of our temporal goodes, haue pacience.
Remembre you vpon pacient Iobe, whā he had loste hys children and hys temporal substaunce, and in hys body endured and receyued ful many a greuous trybulacion, yet sayde he thus: Oure lorde it sent to me, oure lorde hath byrafte it me, right so as our lorde wold, right so it be done, iblessed be the name of our lorde.
To these forsayd thinges Melibeus vnto hys wyfe Prudence answerd: Al thy wordes (ꝙ he) ben true, and therto profytable, but truely myn herte is troubled with this sorow so greuously, that I not what to do. Let cal (ꝙ Prudence) youre true frendes al and thy lynage, which that ben wyse, & telleth to hem your case, & herkeneth what they say in counsaylyng, and gouerne you after her sentence. Salomon saythe, werke all thy thynges by counsayle, & thou shalte neuer rue. Than by coūsayle of his wife Prudēce, this Melibeus let caule a great congrygacion of people, as surgyens, physicions, olde folke and yong, & some of hys olde enemyes reconciled (as by her semblant) to hys loue and to hys grace: And therwithal ther came some of his neighbours, that dyd hym reuerēce more for drede thā for loue, as it happeth oft. There comen also ful many subtyl flaterers, & wyse aduocates lerned in the law. And whā these folke togyders assembled were, this Melibeus in sorowfull wyse shewed hem his case, and by the maner of his speche, it semed that in herte he bare a cruel yre, redy to don vengeaunce vpon hys foos, & sodainly he desyred y t we [...]e shulde begyn, but nathelesse yet asked he counsayle vpon this mater. A surgyen by lycence and assent of suche as were wyse vp rose, and vnto Melibeus sayd as ye shal here.
¶Sir (ꝙ he) as to vs surgiens apertayneth that we do to euery wight the best that we can, where as we ben withholdē, & to our pacient that we don no damage: wherfore it happeth many tyme & ofte, that whan two men haue eueriche wounded other, one surgyen healeth hem both, wherfore vnto oure arte it is not pertinēt to norishe werre, ne parties to supporte. But certes as to the warysshyng of your doughter, al be it so that perilously she be wounded, we shal do so tentyfe besynesse fro day to night that with y e grace of god she shal ben hole and sounde, as sont as is possible. Almost right in the same wyse the physiciens answerd, saue that they sayde a fewe wordes more: That ryght as maladies ben by her contraries cured, right so shal man warisshe werre by peace. Hys neyghbours full of enuye, hys fayned frendes that semed reconciled, and his flatterers, maden semblaūce of wepyng, & enpayred and agrutched moche of this mater, in praysinge greatly Melibe of might, of power, of richesse and of frendes, dispysing the power of his aduersaries: and sayd vtterly, that he anon shulde [Page lxxx] wreken hym on hys foos, and begyn warre.
Vp rose then an aduocat that was wyse byleue and by counsayle of other that were wyse, and sayd: The nede for the whych we bene assembled in thys place, is a full heuye thynge, & a great mater bycause of y e wronge and of the wyckednesse that hath be done, & eke by reason of great damages that in tyme commynge ben possyble to fallen for y e same, and eke by reason of the great rychesse and power of the partyes both, for the whyche reasons it were a full greate peryll to erren in thys matter. Wherfore Melibeus thys is oure sentence, we counsayle you abouen all thynge, that ryghte anone thou do thy delygence in kepynge of thy proper persone, in suche a wyse that thou ne wante none espye ne watche, thy bodye for to saue: And after that we counsayle that in thyne house thou [...]et suffyciēt garryson, so as they may as well thy bodye as thy house defende: but certes to mouen warre, or to done sodeynly vengeaūce we maye not deme in so lytel tyme y t it were profytable, wherfore we aske leyser & space to haue delyberacion in thys case to deme, for the commen prouerbe sayeth thus: He that sone demeth sone shall repente. And eke men sayne, thylke iudge is wyse that sone vnderstandeth a matter, and iugeth by leyser: For all be it taryenge be noyfull, algate it is not to be reproued in yeuynge of iudgemente, ne in vengeaunce takynge, when it is sufficyent and resonable. And that shewed oure Lorde Iesu Christe by ensample, for when the woman was takē in auoutry and was brought in hys presens to knowen what shulde be done of her persone, al be it that he wyst wel hym self what he wold answere, yet ne wold he not answere sodeynly, but he wolde haue delyberacion, and in the grounde he wrote twyse, and by thys cause we asken delyberation: and we shall then by the grace of God coūsayle you y t thynge that shalbe profytable
Vp sterte then the yonge folke at ones, & y e moste parte of that company haue scorned thys olde wyse man, and begā to make noyse and sayde. Ryght so as whyles that yron is hote men shulde smyte, ryghte so men shulde wreken her wronges whyle that they bene freshe and newe, and wyth loude voyce they tryed warre warre. Vp rose tho one of y e old wyse, & wyth hys hande made coūtenaunce that they shulde holdē hem styl & yeuen hym audience. Lordynges (ꝙ he) ther is ful many a man that cryeth warre warre, y e wote full lyte what warre amounteth. Warre at hys begynnynge hath so great an entryng and so large, that euery wyght may entre whē hym liketh, & lightly fynd warre: but certes what ende therof shal fal, it is not lightly to know. When y e warre is ones bygon, there is full many a chylde vnborne of hys mother, y t shal sterue yōge bycause of thilke warre, other els lyue in sorowe, or dye in wretchednesse: And therfore or y t any warre be bygon, men muste haue great counsayle & good delyberation. And when thys olde man wende to enforcen hys tale by reson, well nye all at ones bygon for to ryse for to breken hys tale, & byddē him ful ofte hys wordes for to abrege: For certes he y t precheth to hem that lyst not to here his wordes, his sermō hem anoyeth. For Iesus Syrake sayth, y t weping in musyke is a noyous thynge. This is as moch to say, as moch auayleth it to speake byforne folke to which his speche anoyeth, as it is for to syngen byforne hem that wepe. And when thys wyse man sawe y t him wāted audiēce, al shamfaste he set him adowne ayen. For Salomō sayth. There as thou mayst not haue audience, enforce the not to speake. I se wel (ꝙ thys wyse man) that the cōmen prouerbe is soth, y t good counsayle wanteth, when it is moste nede.
Yet had thys Melibeus in hys counsayle many folke, that priuely in hys eere counsayled hym certayne thynges, and counsayled hym the contrary in general audience. when Melibeus had herde that the greatest parte of hys counsayle were accorded that he shuld make warre, anone he consented to her coū saylynge, and fully affyrmed her sentence. Then dame Prudence, when that she sawe her husbonde shope hym for to awreke hym on hys enemyes, & to begyn warre: she in ful hūble wyse, when she sawe her tyme sayd to hym these wordes. My lord (ꝙ she) I you be seche as hertely as I dare or can, ne hast you not to fast, and for all guerdons yeue me audiēce. For Peter Alphōs sayth. Who so doth to the good or harme, hast the not to quyte it for in thys wyse thy frende woll abyde, and thyne enemye shall the lenger lyue in drede. The prouerbe sayth, he hasteth wel y t wisely can abyde: And in wycked hast is no profyte.
[Page]Thys Melibe answered to hys wyfe prudence: I purpose not (quoth he) to werke by thy counsayle, for many causes and reasons, for certes euery wyght wolde holde me then a foole. Thys is to saye, yf I for thy counsaylynge wolde chaunge thynges that bene ordayned and affyrmed by so many wyse. Secondly, I saye that all women bene wycked, and none good of hem all. For of a thousande men sayeth Salomon, I founde one good man: but certes of all women foūde I neuer none. And also certes, yf I gouerned me by thy counsayle, it shulde seme that I had yeue the ouer me the maystrye: and God forbyd y t it so were. For Iesus Syracke sayeth, that yf the wyfe haue maystrye, she is contrarious to her husbande. And Salomon sayeth. Neuer in thy lyfe to thy wyfe, ne to thy chylde, ne to thy frende, ne yeue no power ouer thy selfe, for better it were that thy chyldren aske of thy thinges that hem nedeth then thy selfe to be in the handes of thy chyldren. And also yf I woll werche by thy coūsayle, certes my counsayle must be somtyme secret til it were tyme that it muste be knowen: and thys ne maye not be, yf I shulde be counsayled by the. When dame Prudence full debonairly and with great paciēce, had herde al that her husbonde lyked for to saye, then asked she of hym lycence for to speake, and sayd in thys wyse. My lorde (quoth she) as to youre fyrste reason, it maye lyghtly ben answered. For I saye that it is no folye to chaunge counsayle, when the thynge is chaunged, or els when y e thynge semeth otherwyse thē it semed afore. And more ouer I saye, thoughe that ye haue sworne and behyght to performe youre empryse, & by iuste cause ye do it not: men shulde not saye therfore ye were a lyer & forsworne For the boke sayeth, that the wyse man maketh no lesynge, when he turneth hys corage for the better. And albeit that your empryse be establyshed and ordeyned by great multytude of folke, yet dare you not accomplyshe thylke ordynaunce but you lyketh: for the trouth of thynges and the profyte ben rather founden in fewe folke that ben wyse and full of reason, then by greate multytude of folke, there euery man cryeth and clattereth what hym lyketh: sothly suche multytude is not honest. And as to the seconde reason, where as ye saye, that all womē ben wycked: saue your grace. Certes ye dyspyse all women in thys wyse, and he that all despyseth, as sayeth the boke, all dyspleaseth. And Senecke sayeth, that who so woll haue sapience, shal no man dysprayse, but he shall gladlye teache the science that he can, wythout presumption or pryde: and suche thynges as he nought ne can, he shall not ben ashamed to lerne hem, & to enquyre of lesse folke then hym selfe. And that there hath bene many a good woman, maye lyghtly be proued: For certes syr our Lorde Iesu Christ nolde neuer haue descended to be borne of a woman, yf al womē had be wycked. And after that, for y e great bounte that is in womē, our lorde Iesu Christ, whē he was rysen fro death to lyfe, apered rather to a womā then to his apostles. And though that Salomon sayde, he founde neuer women good, it foloweth not therfore that all women be wycked: for thoughe that he ne founde no good woman, certes many an other man hathe founde many a woman full good and trewe. Or els parauenture the entente of Salomon was thys, that in souerayne bountye he founde no woman, thys is to saye: that there is no wyght that hath parfyte bountye saue God alone, as he hym selfe recordeth in hys euangelye. For there nys no creature so good that hym ne wanteth somwhat of the perfection of God that is hys maker. Youre thyrde reason is thys, ye saye that yf that yt gouerne you by my counsayle it shulde seme that ye had yeue me the maystrye and the lordshyppe of youre persone. Syr saue youre grace it is not so, for yf so were that no man shulde be counsayled but onely of hem that han lordshyppe and maystrye of hys persone, men nolde not be counsayled so ofte. For sothly thylke man that asketh counsayle of a purpose, yet hathe he free wyl whether he woll do after that counsayle or none. And as to your fourth reason, there as ye sayne that the ianglerye of women can hyde thinges that they wote not, as who sayeth, that a woman can not hide that she wote Syr, these wordes ben vnderstande of women that ben ianglers and wycked, of which women men sayne that thre thynges dryuen a mā out of hys house, that is to saye, smoke droppynge of rayne, and wycked wyues. And of suche women Salomon sayeth, that a man were better dwell in deserte, then [Page lxxxi] wyth a woman that is riottous. And syr by your leaue it am not I, for ye haue ful oft assayde my great sylence and my greate pacience, and eke howe well that I can hyde and heale thynges that men oughten secretly to hyden. And sothly as to youre fyfth reason, where as ye saye that in wycked counsayle women venquyshe men: God wote that thylke reason stante here in no stede: for vnderstandeth, nowe ye asken counsayle for to do wyckednesse: And yf ye wolde werken wyckednesse, & your wyfe restrayneth thylke wycked purpose, and ouercome you by reason and by good counsayle, certes your wyfe oughte rather to be praysed then blamed. Thus shuld ye vnderstande the philosopher that sayeth, in wycked counsayle women venquyshe her husbandes. And there as ye blame all women and her reasons, I shall shewe you by many ensamples that manye women haue be full good, and yet bene, and her counsayle holsome and profytable. Eke some men haue sayde that the counsayle of women is eyther to dere, or to lytell worthe But all be it so that full many women bene badde, and her counsayle vyle and noughte worthe, yet han men foūde full many a good woman, and full dyscrete and wyse in counsaylynge. Lo Iacob through the counsayle of hys mother Rebecke, wanne the benyson of hys father, and y e lordshyp of all hys brethren. Iudith through her good counsayle, delyuered the cyte of Bethule, in whyche she dwelt, out of the hāde of Holoferne that had it al beseged, and wolde haue dystroyed it. Abigayle delyuered Naball her husbande fro Dauid the kynge, that wold haue slayne him and apeased the yre of the kynge by her wyte and by her good counsayle. Hester by her coū sell enhaunsed greatly y e people of god in the raygne of Assuerus the kynge. And the same bountye in good coūsaylyng of many a good woman may men rede and tell. And furthermore when that our lorde had created Adam oure former father, he sayd in thys wyse: It is not good a man to be alone: make we an helper to hym selfe semblable. Here maye ye se that yf that women were not good, and her counsayle good and profytable, our lorde god of heuen ne wolde neither han wrought hem, ne called hem the helper of man, but rather confusyon to man.
And there sayde a clerke ones in two verses. What is better thē gold? Iasper. What is better then Iasper? wysedome. And what is better then wysedome? womā. And what is better then a good woman? that is a good man. And what is better then a good man? nothynge. And syr, by many other reasons maye ye sene, that many women bene good, and eke her counsayle good and profytable. And therfore syr, yf that ye woll truste to my counsayle, I shall restore you your doughter hole and sounde, and eke that I woll do you so moche, that ye shall haue honoure in thys case.
When Melibe had herde the wordes of hys wyfe prudence, he sayd thus. I se well that wordes of Salomon be soth. For he sayeth, the wordes that be spoken dyscretlye by ordynaunce bene honycombes, for they yuen swetnesse to the soule, and holsomnesse to the bodye. And wyfe bycause of thy swete wordes, and eke for I haue proued and assayed thy greate sapience and thy greate trouthe: I woll gouerne me by thy counsayle in all thynge.
Nowe syr (quoth dame Prudence) and sythens that ye vouchsafe to be gouerned by my counsayle, I woll enfourme you howe that ye shall gouerne youre selfe in chosynge of your counsaylours. Ye shall fyrste in all youre werke mekelye besechynge to the hye God that he wolde be your counsaylour, and shapeth you to suche entent that he yeue you counsayle and comforte, as taught Thobye hys sonne. At all tymes thou shalte blysse God, and praye hym to dresse thy wayes, and loke eke that thy counsayles ben in hym euer more. Saynt Iames sayeth, yf anye man of you haue nede of sapience, aske it of God. And afterwarde, then shullen ye take counsayle in youre selfe, and examyne well youre owne thoughtes, of suche thynges as you thynketh that ben best for youre profyte. And then shall ye dryue frō your herte thynges that be cōtrarious to good coūsayle: that is to saye, yre, couetous, and hastynesse.
Fyrste he that asketh counsayle of hym selfe, certes he muste be wythouten yre and wrath in hym self for many causes. The fyrst is thys: He that hath greate yre and wrathe in him selfe, he weneth alwaye that he maye do the thynge y t he may not do. And secōdly, [Page] he that is yrous and wrothfull, he maye not wel deme: And he that maye not wel deme, maye not well counsell. The thyrde is thys, he that is yrous & wroth, as sayeth Seneke, maye not speake but blamefull thynges, and wyth thylke vycious wordes he styreth other folke to anger and to yre. And eke syr ye muste dryue couetyse out of your herte. For the Apostle sayeth, that couetyse is the roote of all harmes. And trusteth ryght wel that a couetous man ne can not deme ne thynke but only to fulfyll the ende of hys couetyse: & certes that ne maye neuer be accomplyshed, for euermore, the more aboūdaunce that he hath of rychesses, the more he desyreth. And syr, ye muste also dryue out of your herte hastynes: For certes ye maye not deme for the best a so dayne thought that falleth in your herte, but ye muste auyse you on it full ofte: For as ye haue herde here byfore, the comē prouerbe is thys. He that sone demeth, sone repenteth.
Syr, ye ne be not alwaye in lyke dysposicion, for certes some thynge that semeth somtyme to you y t is good for to do, an other time it semeth to you the contrarye.
And when ye han taken counsaile in your selfe, and han demed by good delyberacion suche thynge as you semeth beste, then rede I you that ye kepe it secrete. Bewraye ye not your counsayl to no persone, but yf so be that ye wene sekerly that through youre bewrayeng, your cōdicion shalbe to you the more profytable. For Iesus Syrack sayeth: neyther to thy foe ne to thy frende dyscouer not thy secrete, ne thy folye: for they wol yeue you audience and lokynge, & supportacion in youre presence, and scorne you in your absence. An other clerke sayth, that scarsly shal you fynde any persone that maye kepe coūsayle secretly The boke sayeth, whyle that thou kepest thy counsayle in thyne herte, thou kepest it in thy pryson: and when thou bewrayest thy counsayl to any wyght, he holdeth y t in hys snare And therfore you is better to hyde your coū sayle in your herte, then to pray hym to whō ye haue bewrayed your counsayle, y t he woll kepe it close styl. For Seneca sayth: Yf so be y t thou mayst not thyne owne counsayle hyde, howe darste thou praye any other wight thy counsayle secrete to kepe. But nathelesse yf thou wene sykerly that the bewrayeng of thy counsayle to a persone woll make thy condycion stonde in y e better plyght, then shalt thou tell hym thy counsayle in thys wyse. Fyrst thou shalte make no semblaunt whether the were leuer peace or warre, or thys or that, ne shewe hym not thy wyll ne thyne entent: for trust well that comenly these coūsaylers ben flatterers, namely the counsaylers of greate lordes, for they enforce hem alway rather to speake pleasaunt wordes, enclynynge to the lordes luste, then wordes that bene trewe or profytable, and therfore men saye y t the rych man hath selde good coūsayle, but yf he haue it of hym selfe. And after that thou shalt consyder thy frendes and thyne enemyes. And as touchynge thy frendes, thou shalte consyder whych of hem ben moste faythful & most wyse, and eldest, and moste approued in coū saylynge: and of hem shalt thou aske thy coū sayle, as the case requyreth.
I saye, that fyrst ye shal call to your counsayle your frendes that ben trewe. For Salomon sayeth: that ryght as the herte of a man delyteth in sauoure that is sote, ryght so the counsayle of trewe frendes yeueth swetnesse to the soule. And he sayeth also, there may no thynge be lykened to the trewe frēde: For certes golde ne syluer be not so moche worth as the good wyll of a trewe frende. And also he sayeth that a trewe frende is a stronge defēce who so that it fyndeth hath a great treasure. Then shall ye also consyder yf that your true frendes be dyscrete and wyse: for the boke sayeth, aske alwaye thy counsayle of them that ben wyse. And by thys same reason shall ye call to your counsayle your frendes that ben of age, suche as seme and ben experte in many thynges, and ben approued in coūsaylyng For the boke sayeth, that in olde men is sapience, and in longe tyme the prudence. And Tullius sayeth, that great thynges bene not aye accomplyshed by strength ne by delyuernesse of body, but by coūsayle, by auctorite of persones, and by science: the whych thre thinges ne ben not feoble by age, but certes they enforce, and encrease daye by daye, and then shall ye kepe thys for a generall rule. Fyrste shall ye call to your counsayle a fewe of your frendes that ben especial. For Salomon sayeth, many frendes haue thou, but amonge a thousande chose the one to be thy coūsaylour for al be it so that thou fyrst ne tell thy counsayle but to a fewe, thou mayste afterwarde [Page lxxxii] tel it to mo folke yf it be nede. But loke alway that thy counsaylers haue those condicions that I haue sayd before, that is to saye, that they be trewe, wyse, and of olde experience. And werke not alway in euery nede by one counsayler alone: for somtyme behoueth it to be counsayled by many. For Salomon saythe, saluaciō of thynges is where as there be many counsaylers.
¶Nowe haue I tolde you of which folke ye shall be counsayled: Nowe wol I tel you whiche counsayle ye ought to eschue. Fyrste ye shall eschue the counsaylynge of fooles. Salomon sayth, take no counsayle of a foole for he wol counsayle but after his owne lust and hys affection. The boke saythe, that the propertie of a foole is this: He troweth lightly harme of euery man, and lightly troweth al bountie in him selfe. Thou shalt eschue the counsaylyng of al flatterers, which as enforcē hem rather to prayse your persone by slatterye, than for to tell you the sothfastnesse of thynges. Wherfore, Tullius saith, amonge al the pestelencie that ben in frendshyp, the greatest is flaterye. And therfore it is more nede that thou eschue and drede flaterers, thā any other people. The boke sayth, thou shalt rather flee fro the swete wordes of flatering and praysynge, than fro the eygre wordes of thy frendes that sayth the sothes. Salomon sayth, that the wordes of a flaterer is a snare to catche innocence. He sayth also, he that speketh to his frende wordes of flatery & of plesaunce, he setteth a nette beforne hys fete to catche hym. And therfore Tullius sayth. Enclyne not thyne eares to flatterers. And Caton saythe. Auyse the wel, and eschue y e wordes of swetnesse and of pleasaunce. And eke thou shalt eschue the counsaylynge of thyne olde enemyes that ben reconciled. The boke saythe, that no wight retourneth safely in to the grace of his olde enemy. And Esope saith ne trust not to hem, to whiche thou hast somtyme had werre or enemyte, ne tell hem not thy counsayle. And Seneke telleth the cause why it may not be, for he saith, there as great fyre hath longe tyme endured, y t there dwelleth some vapoure of hete. And therfore saith Salomon, in thyn olde foe trust thou neuer. For sikerly though thy enemy be reconciled and make the sygne of humilite, and lout to the with hys heed, truste hym neuer: for certes he maketh thilke fayned humylite more for hys profyte than for any humilite, or for any loue of thy person, bycause y t he demeth to haue victorie ouer thy persone, by suche fayned countynaunce, the whych vyctorie he myght not haue by stryfe or werre. And Petrus Alphons saith, make no felowship with thyne olde enemyes, for yf thou do hem bountye, they wollen peruerte it to wyckednesse. And eke thou must eschue the counsaylynge of hem that ben thy seruauntes, and beren y e gret reuerence: for parauenture they sayen it more for drede. than for loue. And therfore saythe a philosopher in this wyse. There is no wyght parfetly true to hym y t he dredeth And Tullius saith, there is no might so great of any emperour that longe may endure, but he haue loue of the people and drede. Ye shall eschue also the counsaylyng of folke that ben dronklewe, for they ne can no coūsayle hyde. For Salomon saythe, there nys no priuyte ther as reygneth dronknesse, ye shal haue also in suspecte the counsaylyng of suche folke as counsayle you one thynge priuely, and counsayle you the contrary openly. For Cassidorie saith, that it is a maner sleight to hynder his enemye whan he sheweth to done a thynge openly, and werketh priuely the contrarye. Thou shalte haue also in suspecte the counsaylyng of wycked folke, that be alway ful of fraude. And Dauid saythe, that blisful is the man that hath not folowed the counsaylyng of shrewes.
Thou shalte also eschue the counsaylynge of yonge folke, for her counsaylynge is not rype, as Salomon saythe.
¶Nowe sir, sythens, I haue shewed you of suche folke as ye shal be counsayled of, and folowe it: nowe woll I teche you howe ye shal examyne your counsayle. After the doctryne of Tullius, in examenynge of youre counsayloures, ye shall consydere manye thynges.
Fyrst thou shalt cōsyder thylke thyng that thou purposest, and vpon that thynge y t thou wolt haue counsayle, that very trouth be said and cōserued, this is to say, tel truely thy tale for he that sayth false, may not well be counsayled in that case, of whiche he lyeth. After this thou shalte consyder the thynges that acorden to that thou purposest for to do by thy coūsaylours, if reason accorde therto, and eke [Page] yf thy might maye attayne therto, and if the more parte and the better parte of your counsaylours accorden therto or no. Than shalte Thou consyder what thynge shal folowe of her coūsaylinge: As hate, peace, werre, grace profyte, or damage, and many other thinges: and in al thynges thou shalte chose the beste, and weyue al other thynges. Thā shalt thou consyder of what rote is engendred the mater of thy counsayle, and what fruite it maye conceyue and engender. Thou shalt eke consyder al thy causes, frome whence they be spronge. And whan thou hast examyned thy counsayle, as I haue sayd, and whiche party is the better and more profytable, and haste approued it by many wyse folke & olde, than thou shalt consyder, yf thou mayste performe it, & make of it a good ende. For certes reson wol not that any mā shal begyn a thyng, but yf he myght performe it as hym ought, ne no wight shuld take vpon hym so heuy a charge but that he might beare it. For the prouerbe sayth, he that to moch enbraceth distrayneth lytel. And Caton saythe, assay to do such thinges as thou haste power to done, leste the charge oppresse the to sore, that the behoueth weyue the thyng that thou haste begon. And yf so be that thou be in dout, whether thou mayst perfourme a thynge or none, chose rather for to suffre than to begynne. And Peter Alphons saythe, yf thou haste myght to do a thynge, of whiche thou muste repente, it is better holde thy tonge styl than for to speke. Than mayst thou vnderstonde by stronger resons, that yf thou haste power to perfourme a werke, of which thou shalt repente the, than is it better thou suffre than begyn. Wel sayne they that defenden euery wyght to assaye a thyng of which he is in doute whether he may performe it or none. And after whan ye haue examined your counsayle (as I haue sayde before) and know wel, that ye maye performe your emprise: conferme it thā sadly tyl it be at an ende.
¶Nowe it is reason & tyme that I shewe you, whan & wherfore that ye maye chaunge your counsayle, wythouten reprofe. Sothly a man may chaunge hys purpose and hys counsayle, yf the cause ceaseth, or whan a newe case betydeth. For the lawe sayth, that vpon thinges that newly betyden, behoueth newe counsayle. And Seneke saythe, yf thy counsayle is come to the eeres of thyne enemyes, chaunge thy counsayle. Thou mayste also chaunge thy coūsayle, yf so be thou fynde that by errour or by anye other cause, harme or damage may betyde. Also yf thy counsayle be dyshonest, other els come of dyshonest cause, chaunge thy counsayle. For the lawe saythe, that al behestes that be dishonest, ne ben of no value: And eke, yf so be that it be vnpossyble or may not gladly be parformed or kepte.
And take thys for a general rule, that euery counsayle that is enfourmed so strongly, that it may not be chaunged for no condycion that may betyde, I say that ilke counsayle is wycked.
MElibeus, whan he hadde herde the doctryne of hys wife dame Prudēce answerde in thys wyse. Dame (ꝙ he) as yet vnto this tyme ye han well taught me, as in gouernayle howe I shall gouerne me in the chosynge and in the wytholdynge of my counsayle: but nowe wolde I fayne y t ye wolde condiscende in especial, howe that ye semeth by our counsaylours that we haue chose in this present nede.
¶My lorde (ꝙ she) I beseche you in all humblesse, that ye wol not wylfully replye ayenst my reasons, ne distemper youre herte though I speke the thynge y t you displese, for god wote as in myne entent, I speke it as for your beste and for your honoure and profyte eke, and sothly I hope that your benygnyte wol take it in pacience. And trusteth me wel that your counsayle in this case ne shuld not (as to speke properly) be called a counsaylyng, but a mocion or a mouynge of folye, in which counsayle ye haue erred in many a sondrie wyse.
Fyrst ye haue erred in the assemblynge of your counsaylours: For fyrst ye shulde haue cleped a fewe folke to your counsayle, and after ye might haue shewed it to mo, yf it had be nede. But ye haue cleped to your counsayl a great multytude of people, ful chargeous and ful noyous for to here. Also ye haue erred, for there as ye shulde haue onely cleped to your counsayle your trewe frendes, olde and wyse, ye haue cleped straunge folke, yonge folke, false flatterers, and enemyes reconcyled, and folke that done you reuerēce [Page lxxxiii] withouten loue. And eke ye haue erred, for ye haue brought with you to your counsayle ire couetyse, and hastynesse, the which thre thynges ben contrary to euerye good counsayle, honest and profytable, the whiche thre thynges ye haue not distroyed neyther in youre selfe [...]e in your counsaylours, as ye ought. Ye haue erred also for ye haue shewed to your counsaylours your talent and your affectiōs to make werre anon, & for to do vengeaunce, & they haue espyde by your wordes, to what thyng ye ben enclyned: & therfore haue they rather counsayled you to your talente, than to your profite. Ye han erred eke, for it semeth that you suffyseth to haue be counsayled by these counsailours onely, and with lytel auysement, where as in so hye and in so great a nede, it had ben necessary mo counsaylours, and more delyberacion to performe your emprise. Ye hā erred also, for ye haue not examyned your counsayle in the forsayd maters, ne in dewe maner as the case requireth. Ye haue erred also, for ye made no diuision bytwene your true frendes & your fayned coūsaylours ne ye haue not knowē y e wil of your trew coū saylours, & frendes, olde, & wyse, but ye haue caste al her wordes in an hochepot & encyned your herte to the more parte and to the gretter nombre of fooles than of wyse men. And therfore the counsaylynges that ben at congregacions and multitudes of folke, there as men take more regarde to the nomber than to the sapiēce of persons, ye sene wel, that in such counsaylinges, fooles han the maistrye. Melibe answerde and sayd ayen: I graunt wel that I haue erred, but there as thou hast tolde me here byforne, y t he nys not to blame that chaungeth his coūsayle in certayne case and for certayne and iuste cause, I am al redy to chaunge my counsaylours ryght as thou woldest deuyse. The prouerbe saythe, for to done synne is mannysshe, but certes for to perceuer longe in synne, is a werke of the dyuell.
To thys sentence answereth anon dame Prudence and sayd: Examyneth (ꝙ she) wel your counsayle, and let vs se whyche of hem hath spoke moste resonably, and taught you beste counsayle. And for as moche as the examinacion is necessarye, lette vs begyn at surgens and physiciens, that fyrst spake of thys mater. I saye that physiciens and surgiens haue sayd you in your counsayle discretly, as hem ought: and in her speche sayd ful wisely, that to the office of hem apertayneth to done to euery wight honoure and profyte, and no wyght to anoye, and after her crafte to don great dyligence vnto the cure of hem, whych they haue in her gouernaunce. And sir, right as they haue answerde wysely and discretly, right so rede I that they ben hyely and soueraynly guerdoned for her noble speche, & eke for they shul more done theyr ententyfe besynesse in the curacion of your doughter: for al be it so they ben your frendes, therfore shullē ye not suffre, that they serue you for naught, but ye ought therafter guerdō hem, and pay hem her largesse. And as touchyng the proposicion, whyche the physiciens entreteden in in this case, this is to sayne, that in maladies is, that contrarie is warished by an other cō trarie: I wolde fayne knowe howe ye vnderstonde thylke texte, & what is your sentence? Certes (ꝙ Melibeus) I vnderstonde it in thys wyse. Right as they han do me a contrarye, so shulde I done hem an other, for ryght as they han venged hem vpon me, and done me wronge, ryght so woll I venge me vpon hem, and don hem wronge, and than haue I cured one contrarie by an other.
Lo, lo (ꝙ dame Prudence) how lightly is euery man enclyned to hys owne desyre and hys owne plesaunce. Certes (ꝙ she) the wordes of the physiciens ne shuld not ben vnderstonde in that wyse, for certes wyckednesse is not contrarie to wickednesse, ne vengeaunce is not contrarie to vengeaunce, ne wronge to wronge, but euery of hem encreseth & engendreth other. But certes y e wordes of the phisiciens shulde be vnderstonde in thys wyse, for good and wyckydnesse ben two contraries: and peace and werre, vengeaunce and suffraunce, discorde and acorde, and many other thynges: But certes wyckidnesse shalbe warished with goodnes, discorde by acorde, werre by peace, and so forthe in other thynges. And therto acordeth saynt Poule the Apostel in many places: He saith, ne yeld not harme for harme, ne wicked speche for wycked speche, but do wel to hem that don to the harme, and blesse them that sayd the harme. And in manye other places he amonissheth peace and acorde.
But nowe wol I speke of the counsayle, [Page] whiche was lyeue vnto you by men of law, and the wyse folke and olde folke, that saydē al by one accorde as ye herde byforne, that ouer al thynges ye shal done your besynesse and dyligence to kepe youre person, and to warnstore your house: And they sayd also, y t in thys case ye ought to werchenfull wysely and with great delyberacion. And syr, as to the fyrste poynte, that toucheth the kepynge of your person: ye shall vnderstonde that he that hath werre, shal euer deuoutely and mekely prayen, byforne all thynges, that Iesu Christ of his mercy wol haue him in his protection, and to be his souerayne helper at his nede: For certes in this worlde there nys no wight that maye be counsayled and ykepte suffyciently without the kepynge of our lord Iesu Christ. To thys sentence acordeth the prophete Dauid that sayth: If god ne kept the cyte, in ydel waketh he that it kepeth. Nowe sir, than shulde he commytte the kepynge of your person to youre true frendes, that ben approued and yknowe, and of hem shul ye aske helpe, your person to kepe. For Caton saith: If thou haue nede of helpe, aske it of thy frendes, for there nys none so good a physicien as thy true frende. And after this than shal ye kepe you fro al straunge folke, & fro lyers, and haue alway in suspecte her cō panye. For Peter Alphons saythe. Ne take no company by the way of no straunge man, but yf so be that thou haste knowen hym of lenger tyme: And yf so be that he fal in to thy companye, parauenture withouten thyn assent and good wyl, enquire than as subtelly as thou canst of his conuersacion, and of hys lyfe byforne, and fayne thy way, sayeng thou woldest go thyder as thou wolte not go, and yf he beare a spere, hold the on the right syde of hym, and yf he beare a swerde, hold the on the lefte syde of hym. And than shal ye kepe you wysely from all maner of such people as I haue said you here byfore, and hem and her counsayle eschue. And after this than shal ye kepe you, in suche maner, that for anye presumpsion of your bodely strength, that ye dispyse not ne acounte not the might of your aduersary so lyte, that ye lete the keping of your person for your presumpcion, for euery wyse mā dredeth his enemy. And Salomon saith: A very foole is he that of al hath drede: But certes he y t thorowe hardynesse of his herte, and through the hardynesse of him self, hath to great presumpcion, hym shall yuel betyde. Than shal ye euermore encountrewayte enbushementes, and all espyaile. For Seneke saythe: The wyse man that dredeth harmes, escheweth harmes: He ne falleth in to no perylles, that peryll escheweth. And al be it so that thou seme, y t thou be in secret place, yet shalt thou alway don dyligence in kepyng of thy person, this is to say, ne be not neglygent to kepe thyne owne person, not onely for thy greatest enemy, but also for thy leste enemy. Seneke sayth, a man that is wel aduysed, he dredeth his leste enemye. Ouyde saythe, that the lytel wesel wol slee the great bulle & th [...] wylde herte. And the prouerbe saythe, that a lytel thorne wol greue a kyng ful sore, and a lytel hounde wol holde the wylde bore. But nathelesse I say not thou shalt be so cowarde that thou doute where as is no drede. The boke saythe, that some men haue great luste to disceyue, but yet they drede to be disceyued And kepe the fro the companye of skorners: for the boke sayth, with skorners ne make no companye, but flye her wordes as venym
¶Nowe as to the seconde poynte, where as your wyse counsaylours counsayled you to warne store youre house with greate delygence, I wolde fayne knowe howe ye vnderstōde thylke wordes, & what is your sentēce.
Melibeus answerd and sayd, certes I vnderstonde it in this wyse, that I shal warne [...] store myn house wyth toures, suche as haue castels & other maner edyfices, and armurye & archeries, bitwene which thynges I maye my person and my house so kepe and defende that myne enemyes shullen be in drede myne house to aproch. To this sentence answerde anon Prudence. Warnishyng (ꝙ she) of hye toures & of hye edyfices, is with great costages and with great trauayle, and whan that they ben accōplished, yet ben they not worth a strawe, but yf they ben defended with trew frendes, that ben olde and wyse. And vnderstondeth wel, that y e greatest and the strōgest garnyson that ryche men maye haue, as wel to kepen her parsone as her goodes is, y t they be byloued with her subiectes, and with her neyghbours. For thus saythe Tullius, that there is a maner garryson, that no man may venquishe ne discomfyte, and that is a lorde to be byloued of his cytezyns, & of his people.
[Page lxxxiiii]¶Nowe sir, as to the thyrde poynte, where as your olde and wyse counsaylours sayde, that ye ought not sodainly ne hastely procede in this nede▪ but that ye oughten puruayen and aparayle you in this case, with great dylygence and delyberacion. Verily I trowe y t they sayde right trewly and ryght sothe. For Tullius sayth: In euery dede or thou begyn it, apparayle the with great dyligence. Than say I, in vengeaunce takyng, in werre, in batayle, and in warnestoryng, or thou begyn I rede that thou apparayle the therto, and do it with great delyberaciō. For Tullius saith: The longe apparelynge to fore the batayle, maketh shorte victorie. And Cassidorus saith The garryson is stronger, whan it is longe tyme auysed. But nowe let vs speke of the counsayle that was acorded by your neyghbours, suche as don you reuerence withoutē loue, your olde enemyes reconciled, your flatterers, that counsayled you certayne thynges priuely, and openly counsayled you the contrarye. The yong folke also, that counsayled you to venge you, & to make werre anon. Certes syr, as I haue sayde byfore, ye haue greatly erred to clepe suche maner of folke to youre counsayle, whiche counsaylours ben ynoughe reproued by the resons a forsayd. But nathelesse let vs nowe discende to the special. Ye shul fyrste procede after the doctryne of Tullius. Certes the trouthe of thys mater or of thys counsayle, nedeth not dyligently to enquire, for it is wel wyste, which they ben that han done you this trespas and vilanye, and howe many trespasours, and in what maner they haue done al thys wronge to you, and al this vilanye. And after thys, than shul ye examyne the seconde condicion, whiche Tullius addeth in thys mater. For Tullius putteth a thyng, whiche that he clepeth consentyng: this is to say, who ben they and whiche ben they, and howe manye, that cōsenten to thy counsayle in thy wylfulnesse, to done hasty vengeaunce. And let vs consyder also who ben they, and howe manye they ben that consented to youre aduersaries. As to the fyrst poynt, it is wel knowen whiche folke they be, that cōsented to your hasty wylfulnesse. For trewly al tho that counsayl you to maken sodayne werre, ne be not your frendes. Let se nowe whiche ben they that ye holden so greatly your frēdes, as to your person For al be it so that ye be mighty & rich certes ye ben but alone: for trewly ye ne haue no chyld but a doughter, ne ye haue no brethern ne cosyns germayns, ne none other nye kynrede, wherfore your enemyes shuld stynte to plede with you, ne to distroye your person.
Ye knowe also that youre rychesse mot be dispended in dyuers parties. And whā that euery wight hath his parte, they wollen take but lytell regarde to venge your dethe. But thyne enemyes ben thre, & they haue manye brethern, children, cosyns, & other nye kynred & though so were, that thou haddest slayne of hem two or thre, yet dwelleth ther ynowe to auenge her dethe, and to slee thy person. And though so be that your kynrede be more stedfaste and syker than the kyn of your aduersaryes, yet neuer the lesse your kynrede is but after kynrede, for they ben but lytel sybbe to you, and the kynne of your enemyes ben nye sybbe to hem. And certes as in that, her condicion is better than is yours. Than let vs consyder also of the counsaylynge of hem that counsayled you to take sodayne vengeaunce, whether it acorde to reson or non: And certes ye know wel nay for as by ryght and reson, there maye no man take vengeaunce of no wight, but the iuge that hath iurisdiction of it, whan it is graunted hym to take vengeaunce hastely or attemperatly, as the lawe requireth. And yet more ouer of thylke worde that Tullius clepeth cōsentynge, thou shalte cōsent, yf that thy might and thy power may consente and suffyse to thy wilfulnesse, and to thy counsaylours: And certes thou mayste wel saye naye, for sykerly as for to speke properly, we may do nothyng but suche thynge as we may done ryghtfully: and certes righfully ye may take no vengeaunce, as of your own propre auctorite. Than maye ye se that youre power ne consenteth not ne accordeth not with your wylfulnesse. Nowe let vs examyne the thyrde poynt, that Tullius clepeth consequence. Thou shalte vnderstonde that the vengeaunce y t thou purposest for to take is consequent, and therof foloweth an other vengeaunce, peryl, and werre, and other damages withouten nombre, of whiche we be not ware, as at this tyme. And as touchynge the fourth poynte, y t Tullius clepeth engendring, thou shalte consyder, that this wrong, whiche that is done to the, is engendred of y e [Page] hate of thyne enemyes, and of y e vengeaunce takyng vpon hem, that wolde engender a nother vengeaunce, and mochel sorowe & wastyng of rychesse, as I sayde ere. Nowe sir, as touchyng the fylte poynte, that Tully clepeth causes, whiche is the laste poynte, thou shalte vnderstonde, that the wronge that thou haste receyued, hathe certayne causes, whiche that clerkes callen orien, and efficien, and causa longinqua, and causa propinqua, that is to saye, the ferre cause, and the nyghe cause. The ferre cause is almyghty God, that is cause of al thynges. The nere cause is the thre enemyes. The cause accidental was hate. The cause material, ben the fyue woundes of thy doughter. The cause formal, is the maner of theyr werkynge that brought ladders, and clambe in at thy wyndowes. The cause fynal was for to sle thy doughter, it letted not in as moche as in them was. But for to speke of y u ferre cause, as to what ende they shulde come, or fynally what shal betyde of them in thys case, ne canne I not deme, but by coniectynge and supposynge: for we shall suppose that they shall come to a wycked ende, bycause that the boke of decrees saythe. Selde or wyth greate payne, ben causes brought to a good ende, whan they ben badly begonne.
Now sir, yf men wolde aske me why that god suffred men to do you this villanye, truly I can not wel answere, as for no sothfastnesse. For the Apostel saythe, that the scyences and the iugementes of our lorde God almighty ben ful depe, there may no man comprehende ne serche hem. Nathelesse by certayne presumpcyous and coniectynges, I holde and byleue, that God whyche that is ful of iustyce and of rightwisnesse, hathe suffred thys betyde, by iuste cause resonable.
¶Thy name is Melibee, this is to saye, a man that drinketh hony. Thou haste dronke so moche hony of swete temporel rychesses, and delyces of honours of this worlde, that thou arte dronke, and haste forgoten Iesu Christ thy creatour: Thou ne haste not done to hym suche honoure and reuerence as the ought, ne thou ne haste not taken kepe to the wordes of Ouide, that sayth. Vnder y e hony of the goodes of thy body, is hyd the venym that sleeth thy soule.
And Salomon sayth: If it so he that thou hast founde hony, eete of the same hony, that that suffyseth: For yf so be that thou eete of y e same hony out of mesure, thou shalte spewe, and also be nedy and poore. And parauenture almyghty God Iesu Christ, hath the in dispyte, and hathe turned awaye fro the hys face, and his eeres of myserycorde & mercye. And also he hath suffred & gyue lycence, that thou thus shuldest be punished & chastised, in y e maner that thou haste trespased and offended. Thou hast done synne agaynst our lorde Christ, for certes the thre enemyes of mankynde, that is to say: the fleshe, the fende, and the worlde, thou haste suffred hem entre into thyne herte wylfully, by the wyndowes of thy body, and hast not defended thy selfe suffyciently agaynst their assautes & their temptacions, so that they haue wounded thy soule in fyue places, this is to shy: The deedly synnes, that ben entred in to thy hert by thy fyue wyttes. And in the same maner oure lorde Christ hathe wolde and suffred that thy thre enemyes bē entred in to thy house by y e wyndowes, and haue wounded thy doughter in the forsayd maner.
Truely (ꝙ Melibee) I se well that ye enforce you moche by wordes to ouercome me, in suche maner that I shall not venge me on myn enemyes, shewynge me the perilles and the yuels that myght fal of this vengeaunce but who so wolde consyder in al vengeaunces, the perils and yuels that myght s [...]e of vengeaunce takyng, a man wolde neuer take vengeaunce, and that were harme: For by y e vengeaunce takynge, ben the wycked men disceuered from the good men. And they that haue wyll to do wickednesse, restrayn theyr wycked purpose, whan they se the ponishyng and chastysyng of y e trespasours: And yet say I more, that ryght as a synguler person synneth in takynge vengeaunce of a nother m [...], ryght so synneth the iuge, yf he do no vengeaūce of hem that haue deserued. For Seneke saythe thus: That mayster he saythe is good that preueth shrewes. And as Cassyodor saythe: A man dredeth to do outrages, whan he wote and knoweth, that it dyspleaseth to the iuges & soueraynes. And an other saythe: The iuge that dredeth to do ryght maketh men shrewes. And saynt Poule the Apostle saythe in hys Epystle, whan he wryteth vnto the Romayns, that the iuges beare not [Page lxxxv] the speere wythout cause, but they beare it to punyshe the shrewes & mysdoers, & for to defende the good men. ¶Yf ye woll then take vengeaunce of your enemies, ye shul returne and haue your recourse to the iuge that hath the iurisdyction vpon hem, and he shall punyshe hem, as the lawe asketh and requyreth
A ha, sayd Melibee, thys vēgeaūce lyketh me nothynge. I bethynke me nowe, and take hede howe that fortune hathe nouryshed me fro my childhode, and hath holpe me to passe many a stronge paas: Nowe I woll assaye her, trowynge wyth goddes helpe, that she shall helpe me my shame for to auenge.
TRuely said Prudēce, yf ye wol werke by my counsayle, ye shal not assay for [...]ne by no waye: ne ye shall not lene or bowe vnto her, after the worde of Senek For thynges that bene foolyshlye done, and that bene done in hope of fortune, shal neuer come to good ende. And as the same Seneke sayeth: The more clere & the more shynynge that fortune is, the more brytel and the soner broke she is. Trusteth not in her, for she is not stedfast ne stable. For when thou trowest to be moste sure and stedfaste of her helpe, she woll fayle and dysceyue the. And where as ye saye, that fortune hath nouryshed you fro youre chyldhode, I saye that in so moche ye shall the lesse truste in her, and in her wytte. For Seneke sayeth: what man that is noryshed by fortune, she maketh him a great foole Nowe then syth ye desyre and aske vēgeaūce and the vengeaunce that is done after the lawe, and before the iuge, ne lyketh you not and the vengeaunce that is done in hope of fortune is peryllous & vncertaine, then haue ye none other remedye, but for to haue your recourse vnto the soueraine iuge, that vēgeth all vylanyes and wronges. And he shal vēge you, after that hym selfe wytnesseth, where as he sayeth: Leaue the vengeaunce to me, and I shall do it.
Melibee answered, yf I ne venge me of the villany that men haue done to me, I sōmmō or warne hem, that haue done to me that vyllanye, and al other, to do me an other vyllanye. For it is wrytten: Yf thou take no vengeaūce of an olde vyllany, thou sōmonest thyne aduersaryes to do the a newe vyllany: And also for my suffraūce men wolde do me so moche vyllany, that I myght neither bere it ne sustayne it, and so shulde I be put & holden ouer lowe. For men sayne, in mykel sufferyng shal many thynges fal vnto the, which thou shalt not mowe suffre.
Certes (ꝙ Prudence) I graunt you, that ouer moch suffraunce is not good, but yet ne foloweth it not therof, that euery persone, to whome men do vyllanye, shulde take of it vē geaunce: for that appertayneth and longeth all only to iuges, for they shulde venge y e vyllanyes and iniuryes: And therfore those two authorities that ye haue sayd afore, bene only vnderstande in the iuges: For when they suffre ouer moche the wrōges and vyllanyes to be done, wythout punyshment, they sommon not a man all only for to do newe wronges, but they cōmaunde it. Also a wyse man sayeth, that the iuge that correcteth not y e synner, cōmaundeth and byddeth hym do synne. And y e iuges and souerayns, myght in theyr lande so moch suffre of the shrewes & mysdoers, that they shulde by such suffraūce, by processe of tyme, wexe of such power and myght that they shulde put out the iuges and the soueraynes frō theyr places, and at laste, make hem lese her lordshyppes.
But let vs now suppose, that ye haue leue to venge you: I saye ye be not of myght and power as nowe to venge you, for yf ye woll make comparyson vnto the myghte of youre aduersaryes, ye shulde fynde in many thynges that I haue shewed you er thys, y t theyr condicyon is better then yours, and therfore saye I, that it is good as nowe, that ye suffre and be pacient.
Furthermore, ye knowe well that after the cōmen sawe, it is a woodnesse, a man to stryue wyth a stronger or a more mighty mā then he is hym selfe, and for to stryue wyth a man of euen strength, that is to saye, wyth as stronge a man as he is, it is peryl: and for to stryue wyth a weaker man, it is folye, and therfore shulde a man slye stryuynge as mykel as he myght. For Salomon sayeth: It is a great worshyppe to a man to kepe hym fro noyse & stryfe: and yf it so befal & happe that a man of greater myght & strength then thou arte, do the greuaūce: study and besye the rather to styll the same greuaunce, then for to venge the. For Seneke sayeth, that he putteth hym in great peryll, that stryueth wyth [Page] a greater man than he is hem selfe. And Caton sayth, yf a man of hygher astate or degre or more mighty than thou, do the anoye or greuaunce, suffre hym: for he that ones hath greued the, maye an other tyme releue the and helpe the. Yet sette I case ye haue lycence for to venge you. I saye that there ben ful many thynges, that shal restrayne you of vengeaunce takyng, and make you for to enclyne to suffre, and for to haue pacience in the wronges that haue ben done to you. Fyrst and formest yf ye wol consyder the fautes that ben in your owne person, for whyche fautes god hath suffred you to haue this trybulacion, as I haue sayd to you here before. For the poete saythe, that we ought paciently take the trybulacions that come to vs, whan that we thynke and consyder that we haue deserued to haue them. And saynt Gregorie saythe, that whan a man consydereth wel the nombre of hys defautes and of hys synnes, the paynes and the trybulacions that he suffreth seme the lesse vnto hym. And in as moche as him thynketh his synnes more heuy and greuous, in so moche semeth his payne the lighter and the esyer vnto him. Also ye owe to enclyne and bowe your herte to take the pacience of our lorde Iesu Christ, as sayth saynt Peter in his epystles. Iesu Christ he saythe hath suffred for vs, and yeuen ensample to euerye man to folowe and sewe hym, for he dyd neuer synne, ne neuer came there a villaynous worde out of hys mouthe. Whan men cursed hym, he cursed hem not. And whan men bete hym, he manaced hem not. Also the great pacience, whyche sayntes that ben in paradyse haue had in tribulacyon that they haue suffred, wythout her deserte or gylte, ought moche styrre you to pacience. Ferthermore, ye shul enforce you to haue pacience, cō sydryng that the trybulacions of thys world but lytel whyle endure, and sone passed ben and gon, and y e ioy that a man seketh to haue by pacience in tribulacions is perdurable, after that the Apostle saythe in his Epystle. The ioye of god he sayth, is perdurable, that is to saye, euerlastyng. Also troweth and byleueth stedfastly that he is not wel nourished and wel taught, that can not haue pacience, or wol not receyue pacyence. For Salomon saythe, that the doctryne and the wytte of a man is knowen by pacience. And in an other place he sayth, that he that is pacient, gouerneth hym by great prudence.
And the same Salomon saythe. The angry and wrathful man maketh noyses, and the pacient mā attempreth and stylleth hem. He saythe also, it is more worth to be pacient than to be ryght stronge. And he that maye haue the lordeship of his owne herte is more to prayse, thā he that by his force or strength taketh great cyties. And therfore sayth saynt Iame in hys epystle that pacyence is a great vertue of perfectyon.
CErtes (ꝙ Melibee) I graunt you dame Prudence, that pacience is a great vertue of perfection, but euerye man maye not haue the perfection that ye seke, ne I am not of the nō bre of ryght perfyte men. For myn herte may neuer be in peace, vnto the tyme it be auenged. And al be it so that it was great peryl to myne enemyes to do me a villanye, in taking vengeaunce vpon me, yet toke they no hede of the peryl, but fulfylled her wycked wyll & her corage: And therfore me thynketh men ought not repreue me, though I put me in a lytel peryl, for to auenge me, & though I do a great excesse, that is to saye: that I venge one outrage by an other.
¶Ah (ꝙ dame) Prudence, ye say your wyl as you lyketh: But in no case of the worlde a man shulde not do outrage ne excesse for to venge him. For Cassiodor sayth, that as yuel dothe he that vengeth him by outrage, as he that dothe the outrage. And therfore ye shal venge you after the order of right, that is to saye, by the lawe, and not by excesse ne by outrage. And also yf you wol venge you of the outrage of your aduersaries in other maner than right commaundeth, ye synne. And therfore saythe Seneke: that a man shal neuer venge shreudnesse by shreudnesse. And yf ye saye that right asketh to defende violence by violence, and fightyng by fighting: certes ye saye soth, whan the defence is done without interual, or without taryeng or delay, for to defende hym, and not for to venge hym. And it behoueth that a man put suche attemperaūce in his defence, that mē haue no cause ne mater to repreue him y t defendeth hym of [Page lxxxvi] outrage and excesse, for els were it agayne reson. Parde ye knowe wel, that ye make no defence as nowe, for to defende you, but for to venge you: and so sheweth it that ye haue no wyll to do your dede attemperatly, and therfore me thynketh that pacience is good. For Salomon sayeth, that he that is not pacient shall haue great harme.
CErtes sayd Melibee I graūt you, that when a mā is impacient & wroth of that that toucheth him not, and that appertaineth not vnto him, though it harme hym it is no wonder For the lawe sayth, that he is culpable, that entremetleth or meteth wyth suche thynges as apertayneth not vnto hym. And Salomō sayeth▪ that he that entremetleth of the noyse or stryfe of another man, is lyke to hym that taketh a straunge hounde by the ceres: For ryght as he, that taketh a straūge hoūde by y e ceres, is other whyle byttē by y e honde, right so in the same wyse it is reason that he haue harme that by hys impacience medleth hym of the noyse of an other man, where as it appertayneth not vnto hym. But ye knowe wel that thys dede, that is to saye my grefe & my dysease, toucheth me ryght nyghe. And therfore though I be wrothe and impacient, it is no maruayle: and sauynge youre grace I can not se y t it myght greatly harme me thoughe I toke vengeaunce, for I am rycher & more myghtye then myne enemyes be: And well knowe ye that by money & by hauynge great possessyons, ben all thynges of thys worlde gouerned. And Salomō sayeth, al these thynges obey to money.
When Prudence had herde her husbande auaunt hym of hys rychesse and hys money, dyspraysynge y e power of hys aduersaryes, she spake and sayd in thys wyse. Certes dere syr, I graunt you that ye be ryche & myghty, and that y e rychesse is good to hem that haue well gotten hem, and that well can vse hem. For ryght as the body of a man may not lyue wythout the soule, no more may it lyue with out the temporel goodes, and by ryches may a man get hym great frendes. And therfore sayeth Pamphillus: Yf a nerthes doughter he sayth be riche, she may chefe of a thousand men, whyche she woll take to her husbande: for of a thousande, one woll not forsake her ne refuse her. And thys Pamphillus sayeth also: Yf thou be ryght happy, that is to say, yf thou be ryche, thou shalte fynde a greate nombre of felowes & frendes. And yf thy fortune chaūge, farewel frendshyp, & felowshyp for thou shalte be alone wythout any cōpany but yf it be the companye of poore folke. And yet sayeth thys Pamphillus more ouer that they that bene bonde and thrall of lynage, shall be made worthye and noble by the rychesses. And ryghte so as by the rychesses there come many goodnesses, ryghte so by pouertie come there many harmes and yuels, for greate pouertie cōstrayneth a man to do many yuels. And therfore calleth Cassiodor pouertye the mother of ruyne, that is to saye, the mother of ouerthrowynge or of fallynge downe. And therfore sayeth Peter Alfonce: One of the greatest aduersyties of thys worlde is when a free man by kynde or of byrth, is constrayned by pouerty to eat the almesse of hys enemye. And the same sayeth Innocent, in one of hys bokes: He sayeth, that sorowfull and myshappy is the condicion of a poore begger, for yf he aske not hys meate, he dyeth for honger, and yf he aske, he dyeth for shame: and algates necessite constrayneth hym to aske. And therfore sayeth Salomon, that better is to dye, then for to haue suche pouerte. And as the same Salomon sayeth: Better it is to dye of bytter deth, then for to lyue in suche wyse. By these reasons that I haue said vnto you, & by many other reasons that I coulde say, I graunt you that rychesses ben good, to hem y t getten hem well, and to hem that wel vsen tho rychesses And therfore wol I shewe you howe ye shal behaue you in gatherynge of rychesses, and in what maner ye shullen vse hem.
Fyrst ye shall get hem wythout great desyre, by good leyser, sokynglye and not ouerhastelye, for a man that in to desyrynge to get rychesse, habandoneth hym fyrste to thefte and to all other yuels. And therfore sayeth Salomon: He that hasteth hym to besely to waxe ryche, he shall be none innocent. He sayeth also, that the rychesse that hastely cometh to a man, sone and lyghtly goeth and passeth from a man, but that rychesse that cometh lytel & lytel, wexeth alwaye and multiplyeth. And syr, ye shall gette rychesse by your wyte [Page] and by your trauayle, vnto your profyte, and that wythout wronge or harme doynge to any other persone. For the lawe sayeth, there maketh no mā him selfe riche, yf he do harme to an other wyght, thys is to say: that nature defendeth and forbyddeth by ryghte, that no man make hym selfe ryche vnto the harme of an other person. And Tullius sayeth, that no sorowe ne no drede of death, ne nothing that maye fall vnto a man, is so moche ayenst nature, as a man to encreace hys owne profyte, to the harme of an other mā. And though the great & myghty mē get rychesses more lyghtly then thou, yet shalte thou not be ydell ne slowe to do thy profyte, for thou shalte in all wyse flye ydelnesse. For Salomon sayeth, y e ydelnesse teacheth a man to do many yuels. And the same Salomon sayeth, that he that trauayleth and besyeth hym to tylth his lāde shall eate breed: but he that is ydell & casteth hym to no besynesse ne occupacion, shal fal in to pouerte and dye for honger. And he that is ydell and slowe, can neuer fynde couenable tyme for to do hys profyte. For there is a versyfyer sayeth, that the ydel man excuseth him in wynter, bycause of the greate colde, and in sommer bycause of the heete. For these causes sayeth Caton, waketh and enclyne you net ouer moche for to slepe, for ouer moche reste nourysheth and causeth many vyces. And therfore sayeth saynt Ierom, do some good dedes, that the deuell whyche is our enemye, ne fynde you not vnoccupyed, for the dyuel ne taketh not lyghtly vnto his wer kynge suche as he fyndeth occupyed in good werkes.
Then thus, in gettynge rychesses ye must flye ydelnesse. And afterward ye shul vse the rychesses, whyche ye haue gote by your wyte and by youre trauayle, in suche maner, that men holde you not to scarce ne to sparyng, ne foole large, that is to say, ouer large a spēder For ryghte as men blame an auaricious mā bycause of hys scarcite and chynchery, in the same wyse is he to blame that spendeth ouer largelye. And therfore sayeth Caton: Vse (sayeth he) the rychesses that thou haste gotten in suche maner, that men maye haue no mater ne cause to call the nother wretche ne chynche: For it is greate shame to a man to haue a poore herte and a ryche purse. He sayeth also, the goodes that thou haste gote, vse them by measure, that is to saye, spende mesurably, for they that foolyshly waste and dyspende the goodes that they haue, when they haue no more propre of her owne, then they shape hem to take y e goodes of an other man. I saye then that ye shall flye auaryce, vsynge youre rychesse in suche maner, that men saye not that youre rychesses bene buryed, but that ye haue hem in your myghte and in youre weldynge. For a wyse man repreueth the auaricyous man, and sayeth thus in thys verses two. Wherto and why buryeth a man hys goodes by hys great auaryce, and knoweth well that nedes he muste dye, for death is the ende of euerye man▪ as in thys presente lyfe? And for what cause or encheson ioyneth he hym, or knytteth he hym so faste vnto hys goodes, that all hys wyttes mowe not dysceuer hym, ne departe hym fro hys goodes, and knoweth well, or ought to knowe, that when he is deade, he shall nothynge beare wyth hym out of thys worlde. And therfore sayeth saynt Augustyne, that the auaricyous mā is lykened vnto hell, that the more it swaloweth, the more desyre it hathe to swalowe and deuoure. And as well as ye wolde eschewe to be called an auaricyous man or chynche, as well shulde ye kepe and gouerne you in such a wyse, that men call you not foole large. Therfore sayeth Tullius. The goodes of thyne house ne shulde not be hydde ne kepte so close, but that they myghte be opened by pyte and debonayrte, that is to saye, to yeue hem parte that haue greate nede. Ne thy goodes shulde not be so open, to be euerye mans goodes. Afterwarde in gettynge of youre rychesses and in vsynge hem, ye shall alwaye haue thre thynges in youre herte, that is to say, our Lorde God, conscience, and good name. Fyrst ye shall haue god in your herte, and for no ryches ye shuld do any thyng, whych may in any maner dysplease god your creatour & maker. For after the worde of Salomon, it is better to haue a lytell good with y e loue of god, then to haue moche good and treasoure, and lese the loue of his Lorde God. And the prophete sayeth, that better it is to be a good man, and haue lytel good & treasour, then to be holden a shrewe, and haue great rychesse. And yet I say furthermore, that ye shulde alwaye do your busynesse to get you rychesses, [Page lxxxvii] so that ye get hem with good conscience. And the Apostle sayeth, that there nys thynge in thys worlde, of whyche we shulde haue so great ioye, as when oure conscience beareth vs good wytnesse. And the wyse man sayeth: that the substaunce of a man is full good, when synne is not in mans conscience. Afterwarde in gettyng of your rychesses and in vsynge of hem, ye muste haue great besynesse and great diligence, that your good name be alwaye kept and conserued. For Salomon sayeth, that better it is, and more it auayleth a man to haue a good name, then for to haue many rychesses: And therfore he sayth in an other place. Do great diligence sayeth Salomon, in kepynge of thy frendes & of thy good name, for it shall lenger abyde wyth the thē any treasure, be it neuer so precious. And certes he shuld not be called a great gentylman, that after God and good conscience, all thynges lefte, ne doth hys deligence & besynesse to kepe hys good name. And Cassyodor sayeth, that it is a sygne of a gentyll herte, when a mā loueth and desyreth to haue a good name And therfore sayeth saynte Augustyne, that there ben two thynges that ben ryght necessarye and also nedefull: and that is good conscience, and good lose, that is to saye: good cō science to thyne owne persone inwarde, and good lose for thy neyghbour outwarde. And he that trusteth hym so moch in hys good cō science, that he dyspyseth & setteth at nought his good name or loose, & recketh not though he kepe not hys good name, nys but a cruell churle. Syr, nowe haue I shewed you howe ye shulde do in gettynge rychesses, and howe ye shulde vse hem: and I se well for the trust that ye haue in your rychesses, ye woll moue warre and batayle. I counsayle you that ye begyn no warre in truste of youre rychesses, for they ne suffyse not warres to maynteyne. And therfore sayeth a philosopher: That mā that desyreth and wolde algates haue warre shall neuer haue suffysaunce: for the rycher that he is, the greater dyspēces must he make yf he woll haue worshyppe and vyctorye. And Salomon sayeth, that the greater rychesses y t a man hath, the more dyspendours he hath. And therfore syr, all be it so that for youre ryches ye maye haue moche folke, yet behoueth it not, ne it is not good to begynne warre, where as ye maye in other maner haue peace, vnto youre worshyppe and profyte: For the vyctorye of batayls that bene in thys worlde, lyeth not in great nombre or multytude of people, ne in the vertue of mā, but it lyeth in the wyll and in the hande of oure Lorde God almyghtye. And therfore Iudas Machabeus, whyche was goddes knyght, when he shulde fyght ayenst hys aduersarye, that hadde a greater nombre and a greater multytude of folke, and strōger then was hys people of Machabee, yet he recomforted hys lytell company, and sayd ryght in thys wyse: Also lyghtly sayd he, maye our Lorde God yeue vyctorye to a fewe folke, as to many folke, for the vyctorye of a batayle cometh not by the greate nombre of people, but it cōmeth from oure Lorde God of heauen. And dere syr, for as moche as there is no man certayne, yf it be worthye that God yeue hym vyctorye or not, after that Salomon sayeth, therfore euery man shuld greatlye drede warres to begyn: and bycause that in batayles fall many peryls, and happeth other whyle, that as sone is the greate man slayne as the lytel man. And as it is wrytten in the seconde boke of kynges: The dedes of batayles ben aduenturous and nothyng certayne, for as lyghtlye is one hurte wyth a speere as an other: And for ther is great peryll in warre, therfore shulde a man slye and eschue warre in as moch as a man may goodly. For Salomō sayeth, he that loueth peryl, shall fall in peryll.
After that dame Prudence had spoken in thys maner, Melibe answered and sayd. I se well dame Prudence, that by your fayre wordes and your resons that ye haue shewed me that the warre lyketh you nothynge, but I haue not yet herde youre counsayle howe I shall do in thys nede.
Certes (said she) I coūsayle you that ye accorde wyth your aduersaries, & that ye haue peace wyth hem. For saynt Iames sayeth in hys Epystle: that by concorde and peace small ryches waxe great: and by debate and dyscorde ryches decaye. And ye knowe well, that one of the greatest and moste souerayne thyng that is in this worlde, is vnite & peace And therfore sayeth oure lorde Iesu Christe to hys apostles, in thys wyse: wel happy ben they, that loue & purchace peace, for they be called the chyldren of god. Ah, sayd Melibee, [Page] now se I wel, that ye loue not myne honour ne my worshyp. Ye knowe wel that myne aduersaryes haue begon this debate & bryge by theyr outrage. And ye se well that they ne requyre ne praye me of peace, ne they aske not to be reconsiled. Wol ye then that I go meke me, and obey me to them, & crye hem mercye? Forsoth y t were not my worshyp. For ryghte as men saye, ouer great humblenesse engendreth dyspraysynge, so fareth it by to great [...] humilite or mekenesse.
Then began dame Prudence to make semblant of wrath, & sayd: Certes syr, saue your grace. I loue your honour and profyte as I do myne owne, and euer haue do: ye ne none other neuer se the cōtrary. And yet, yf I had said, that ye shulde haue purchased peace and reconsiliation, I ne had moche mystake me, ne sayd amysse. For the wyse man sayeth: the dyscention begynneth by an other man, and the reconsylynge begynneth by thy selfe. And the prophete sayeth: flye shreudnesse, and do goodnesse, seke peace & folowe it, in as moch as in the is. Yet saye I not, that ye shulde rather pursue to youre aduersaries for peace, then they shulde to you: For I knowe well that ye bene so harde herted, that ye woll do nothynge for me. And Salomon sayeth: He that hath ouer harde an herte, he at laste shal myshappe or mysbetyde.
When Melibee had herde dame Prudence make semblaunt of wrathe, he sayde in thys wyse. Dame I praye you, that ye be not dyspleased of y e thynge that I saye, for ye knowe well that I am angrye and wroth, & that is no wonder: and they that be wrothe wote not well what they do, ne what they saye. Therfore the prophete sayeth: that troubled eyen haue no clere syght. But saye & coū sayle me as you lyketh, for I am ready to do ryght as ye wol desyre: And yf ye reprefe me of my folye, I am the more holden to loue & prayse you. For Salomō sayeth, that he that repreueth hym that doth foly, he shall fynde greater grace then he that dysceyueth him by swete wordes.
Then sayde dame Prudence, I make no semblaunt of wrath ne of anger, but for your great profyte. For Salomon sayeth: He is more worth, that repreueth or chydeth a fole for hys folye, shewynge hym semblaunt of wrath, then he that supporteth him and prayseth hym in hys mysdoynge, and laugheth a [...] hys folye. And thys same Salomon sayeth afterwarde: That by the sorowfull vysage of a man, that is to saye, by the sorye and heuy countenaunce of a man, the foole correcteth and amendeth hym selfe.
Then sayde Milibee, I shall not con answere vnto so many fayre reasons as ye put to me and shewe: saye shortly your wyl and youre counsayle, and I am all readye to performe and fulfyll it. ¶Then dame prudence dyscouered all her wyll vnto hym and sayde. I counsayle you (sayd she) aboue al thynges, that ye make peace bytwene God and you, and be reconsyled vnto hym and to hys grace for as I haue sayd you here before, god hath suffred you to haue thys tribulation and dysease for your synnes: and yf ye do as I saye you, God wyl sende youre aduersaryes vnto you, and make hem fall at your fete, ready to do youre wyll and your commaundement. For Salomon sayeth, when the condicion of man is pleasaūt and lykynge to god, he chaū geth the hertes of the mans aduersaries, and constrayneth hem to beseche hym of peace & of grace. And I praye you let me speke with your aduersaryes priuelye, for they shal not knowe that it be of your wyll or your assent. And then when I knowe theyr wyll and theyr entente, I maye counsayle you the more surely.
Dame sayde Melibee, dothe youre wyll and your lykynge, for I put me holy in your dysposicion and ordynaunce.
Then dame Prudence, when she sawe the good wyll of her husbonde, delybered & toke aduyse in her selfe, thynkyng how she myght brynge thys nede vnto a good conclusion and to a good ende: And when she sawe her tyme, she sente for these aduersaries to come vnto her in a priue place. And shewed wisely vnto hem y e great goodes that come of peace and the greate harmes and peryls that bene in warre, and sayd to hem in a goodly maner howe that hem ought haue great repentaūce of the iniury and wronge, that they had done to Melibeus her lorde, and vnto her and to her doughter.
And when they herde y e goodly wordes of dame Prudence, they were so supprysed and rauyshed, and had so great ioye of her, that wonder was to tel. ¶Ah, ladye (sayde they) [Page lxxxviii] ye haue shewed vnto vs the blessyng of swetnesse after the sayeng of Dauid the prophete, For the reconsyling which we be nat worthy to haue in no manere. But we ought require it with great cōtricion and humilite, that ye of your goodnesse haue presented vnto vs. Now se we wel, that the science and cōnyng of Salomon is ful trewe, for he saith: That swete wordes multiply and encreace frendes, and maketh shrewes to be debonaire and meke.
Certes (sayd they) we put our dede and al our mater & cause, al holy in your goodwyl, and been redy to obey at the cōmaundement of oure lorde Melibeus. And therfore dere and benygne lady: we praye and beseche you as mekely as we can and maye, that it lyke vnto your great goodnesse, to fulfyll in dede, your goodly wordes. For we consyder and knowe, that we haue offended and greued oure lorde Melibeus out of measure: so forforth, that we be nat of power to make hym amendes. And therfore we oblige and bynde vs and our frendes, for to do all at hys wyll and commaundement: but parauenture he hath suche heuynesse, and suche wrathe to vs warde, bycause of our offence, that he woll enioyn vs suche a payne, as we mowe nat beare ne sustayne. And therfore noble lady, we besech your womanly pyte, to take suche aduysement in thys nede, that we ne our frē des be nat disherited ne distroyed, through our foly.
Certes (sayd Prudence) It is an harde thynge and ryght perilous, that a man put him al vtterly in arbytration and iugement, and in the might and power of hys enemye: For Salomon saythe: leueth me, and yeueth credence to that I shal saye: Ne yeueth neuer the power ne gouernaunce of thy goodes, to thy son, to thy wyfe, to thy frende, ne to thy brother: ne yeue thou neuer might ne mastry ouer thy body while thou liuest. Nowe, syth he defendeth that a man shulde nat yeue to his brother ne to his frende, the might of his body. By a stronger reason he defendeth and forbedeth a man to yeue hym selfe to his enemy. And nathelesse I counsaile you that ye mystrust nat my lorde: for I wot wel and know verily, that he is debonair & meke, large, curteys, and nothynge desirous ne couitous of goodes ne ryches. For there is nothynge in this worlde that he desyreth, saue onely worshyp and honoure. Ferthermore I knowe, and am ryght sure, that he shal nothyng do in thys nede, without my coūsayle: and I shall so worke in thys case, that by the grace of our lorde god, ye shalbe reconsyled vnto vs.
Than sayd they with one voyce, worshypful lady we put vs and oure goodes all fully in your wyl and disposycion, and ben redy to come, what day that it lyketh vnto your noblesse to lymyte vs or assyne vs for to make our oblygacion & bonde as stronge as it lyketh vnto your goodnes, that we mowe fulfyl the wyl of you and of my lorde Melibe.
Whan dame Prudence had herde the answere of these men, she bad hem go ayen priuely, and she returned to her lorde Melibe, & tolde hym howe she founde hys aduersaries ful repentaunt, knowlegynge ful lowly her synnes and trespas, and how they were redy to suffre al payne, requiryng and prayīg him of mercy and pyte.
Than sayde Melibe, he is wel worthy to haue pardon and foryeuenesse of hys synne, that excuseth not hys synne, but knowlegeth and repenteth hym, askyng indulgynce. For Seneke sayth, there is the remission and for yeuenesse, where as the confessyon is: for confessyon is neyghbour to innocence. And therfore I assent and confyrme me to haue peace, but it is good that we do nought w tout the assente and wyl of our frendes.
Than was Prudence ryght gladde and ioyful, and sayde: Certes sir, ye haue wel and goodly answered: for ryght as by the counsayle, assent, and helpe of your frendes, ye haue be steered to venge you and make werre: Right so, without her counsayle shall ye not accorde you, ne haue peace with your aduersaries. For the lawe sayth: There is nothyng so good, by waye of kynde, as a thyng to be vnbounde by him that it was ybounde.
Than dame Prudence, wythout delay or taryenge, sent anone her messanger for her kynsfolke and her olde frendes, whyche that were trewe and wise: and told hem by order, in the presence of Melibe, al the mater, as it is aboue expressed and declared. And prayed hem that they wolde saye theyr aduyse and counsayle what best were to do in this nede. And whan Melibeus frendes had taken her [Page] aduyse and delyberacion of the forsayd mater, and had examyned it by great busynesse and dilygence. They yaue ful counsaile for to haue peace and rest, and that Melibee shulde receyue wyth good hert hys aduersaris, to foryeuenesse and mercy.
And whan dame Prudence had herd thassent of her lorde Melibee, and the counsayle of hys frendes accorde with her wyl and her entencion, she was wondersly gladde in her hert, and sayde. There is an olde prouerbe (sayd she) That y e goodnesse that thou maist do this day, do it, and abyde it nat, ne delay it nat tyl the next daye. And therfore I counsayle, that ye sende your messengers, suche as be discrete and wyse, vnto your aduersaries: tellyng hem on your behalf, that yf they wol treat of peace and accorde, that they shape hē wyth out delay or taryeng, to come vnto vs: whyche thyng performed was in dede. And whan these trespasours, and repentyng folke of her folies, that is to say, the aduersaries of Melibeus, had herde what these messangers sayd vnto hem, they were ryght gladde and ioyful, and answered ful mekely and benygnely, yeldyng grace and thankes to her lorde Melibe [...], and to al hys companye: and shope hem without delaye to go wyth the messangers, and obeyed to the commaundement of her lorde Melibeus. And ryght anone they toke her way to the courte of Melibe, & toke with hem some of their true frēdes, to make faythe for hem, & for to be her borowes: And whā they were comen to the presence of Melibee, he sayd to hem these wordes. It stondeth thus, sayde Melibee, and soth it is, that causelesse & without skyl and reson, ye haue done great iniuries and wronges to me and my wyfe Prudence, and to my doughter also, for ye haue entred in to my house by violence and haue done suche outrage, that all men knowe wel that ye haue deserued dethe. And therfore woll I knowe and wete of you, whether ye woll put the punishynge and the chastylyng and the vengeaunce of thys outrage, in the wyl of me and of my wyfe, or ye wol not.
Than the wysest of hem thre answerd for hem al, and sayd. Sir (sayd he) we know wel that we ben vnworthy to come to the courte of so great a lorde and so worthy as ye be, for we haue so gretly mistaken vs, and haue offended and agylted in such wyse agayn your hygh lordshyp, that truely we haile deserued the dethe, but yet for the great goodnesse and debonairte, that al the worlde wytnesseth of your person, we submytte vs to y e excellēcye and benygnytye of your gracious lordeshyp, and ben redy to obey to al your commaundementes, besechynge you, that of your mer [...]iable pyte ye wel consyder oure great repentaunce, and lowe submyssyon, and graunt vs foryeuenesse of our outragyous trespace and offence: For wel we knowe, that your liberal grace and mercye stretcheth ferther in to the goodnesse, than don oure outragious gyltes and trespaces in to the wyckednesse. Al be it that cursedly and damnably we haue agilted agaynst your hygh lordshyp.
THan Melibee tooke hem vp fro the grounde ful benygnely, and receyued her oblygacions and her bondes by her othes vpon her pledges and borowes, and assyned hem a certayne day to retourne vnto hys courte, for to receyue and accept the sentence and iugement that Melibeus wolde cō maunde to be don on hem, by the causes aforsayd, which thynges ordayned, euery man returned to hys house.
And whan dame Prudēce sawe her tyme, she fayned and asked her lorde Melibe, what vengeaunce he thought to take on hys aduersaries.
To whyche Melibe answerde, and sayde▪ Certes (sayde he.) I thynke and purpose me fully to disherit thē of al that euer they haue, and for to putte them in exile for euer.
Certes sayd dame Prudence, thys were a cruel sentence, and moche ayenst reason. For ye be rich ynough, and haue no nede of other mennes riches. And ye might lyghtly in this wyse gete you a couetous name, whiche is a vicious thyng, and ought be eschewed of euery good man. For after the sayeng of the apostel: Couetise is rote of al harmes. And therfore it wer better to you to lese so moch good of your owne, than for to take of theyr good in thys maner. For better it is to lese good with worship, than to wyn good with vilanye and shame. And euerye man ought to do his dilygence and his busynesse, to gette him a good name. And yet shal he not onely busy [Page lxxxix] him in kepyng hys good name, but he shal al so enforce hym alwaye to do some thynge, by whiche he may renewe hys good name. For it is writtē, that the old good lose of a mā or good name, is soone gone and past, whan it is not renewed. And as touchynge, that ye say that ye wol exile your aduersaries: that thynketh me moche ayenst reason, and out of measure, consydringe the power that they haue yeue you vpon them selfe. And it is wrytten: that he is worthy to lese hys pryuilege, that mysuseth y e might and power that is gyuen hym. And I sette case, ye might enioyne hem y t payne by right & lawe, whiche I trowe ye maye nat do: I saye, ye myghte not put it to execution, for parauenture than it were lyke to tourne to y e werre, as it was before. And therfore yf ye woll that men do you obeysaunce, ye muste demean you more curteisly, that is to saye: ye muste yeue more easy sentences and iugement. For it is wrytten: he that most curteisly commaundeth, to hym men moost obey. And therfore I praye you, that in thys necessyte and in thys nede, ye caste you to ouercome youre hert. For as Senet sayth: he that ouercometh hys herte, ouercometh twise. And Tully sayth: there is nothyng so commendable in a great lorde, as whan he is debonaire and meke, and apeseth hym lyghtly. And I praye you that ye woll nowe forbere to do vengeaunce, in suche a maner, that youre good name maye be kepte and conserued, and that men may haue cause and mater to prayse you of pyte and mercye: and that ye haue no cause to repent you of thynge that is done. For Senecke saythe: he ouercometh in an yuel manere, that repenteth hym of hys victorie. Wherfore I praye you, let mercy be in your hert, to theffecte and entent, that god almyghty [...] haue mercy vpō you in hys last iugement. For saynt Iames sayth in hys Epistel: iugement without mercye shal be do to hym, that hath no mercy of another wight.
WHan Melibee had herde the great skylles and reasons of dame Prudence, and her wyse informations and techynges, hys herte gan enclyne to the wyl of hys wyfe: consydryng her trew entent, confirmed hym anon and assented fully to worke after her counsayle: & thanked god, of whome procedeth all goodnesse & vertue, that hym had sent a wyfe of so great discretion. And whan the day came that his aduersaries shulde appere in his prensence, he spake to hem goodly, and sayde in thys wyse.
Al be it so, that of your pryde and high presumption and foly, and of your negligence & vnconnyng, ye haue misborne you, and trespaced vnto me, yet for as mikel as I se and beholde your great humilyte, and that ye be sory and repentaūt of your gyltes, it cōstrayneth me to do you grace and mercy: wherfore I receyue you to my grace, and forgyue you holy al the offences, iniuries, and wronges, that ye haue don agaynst me and myne, to theffecte & ende, that god of his endlesse mercy wol at the tyme of oure dyeng forgyue vs our gyltes, that we haue trespaced to him in thys wreched worlde. For doutlesse yf we be sory and and repentaunt for the synnes and gyltes, whyche we haue trespaced in y e syght of oure lord god: he is so fre and so merciable, that he woll forgyue vs oure gyltes, and brynge vs to the blysse that neuer shall haue ende. AMEN.
¶Here endeth the tale of Chaucer and here foloweth the Monkes Prologue.
¶Here endeth the Monkes Prologue, and here begynneth hys tale.
¶Here stynteth the knyght the mōke of his tale, and here foloweth the Prologue of the Nonnes preest.
¶Here endeth the Prologue of the nonnes preest, and here foloweth hys tale.
¶Here endeth the tale of the nonnes preest, and here foloweth the Manciples prologue.
¶Here endeth the Manciples prologue, and here foloweth hys tale. [Page]
¶Here endeth the Manciples tale, and here begynneth the Persons Prologue.
¶Here endeth the Persones prologue, and here after foloweth hys tale. [Page]
OVr swete Lorde God of heuen, wolde that no mā shulde peryshe, but that we tourne al to the know lege of hym, & to the blysfull lyfe that is perdurable, amonysheth vs by the prophete Ieremye, that sayeth in thys wyse. Standeth vpon the wayes and seeth, and asketh of olde pathes: that is to saye, of olde sentences, whych is the good waye, and walketh in that waye, and ye shall fynde refreshynge for your soules. &c. Many be the wayes espirituels that lede folke to oure Lorde Iesu Christe, and to the reygne of glorye: Of whych wayes there is a full noble way, and full couenable, which maye not fayle to man ne to woman, that through synne hath mysgone fro the ryght waye of Hierusalem celestiall: and thys waye is called penitence, of whych man shulde gladly herkē and enquire wyth al hys herte, to wete what is penitēce, and whych is called penitence, and how many maners bene of actions or werkynges of penitence, and howe many speces there bene of penitence, and whych thinges appertayne and behoue to penitence, and which thynges dystourbe penitence.
Saynt Ambrose sayeth, that penitence is the playnynge of man for the gylte y t he hath done, & no more to do any thynge for whych him ought to playne. And some doctoure sayeth, Penitence is the waymentynge of man that soroweth for his synne, and paineth him selfe, for he hath mysdone Penitēce wyth certayne circumstaunces, is very repentaūce of a man that holt hym selfe in sorowe, & other payne for hys gyltes: and for he shalbe very penytent, he shall fyrst bewayle synnes that he hath done, and stedfastlye purpose in hys herte to haue shryfte of mouth, and to do satisfaccion, and neuer to do thynge, for whyche hym ought more bewayle or complayne, and continue in good workes: or els hys repentaunce maye not auayle. For as saint Isoder sayeth. He is a iaper and a lyer, & no very repentaunt, that eftsone doth thinge, for which hym ought repent. Wepynge and not for to stynte to do synne, may not auayle: But natthelesse mē shal hope that at euery tyme that man falleth, be it neuer so ofte, that he maye aryse through penaūce, yf he haue grace: but certayne it is great doute, for as sayeth saynt Gregorye. Vnnethes aryseth he out of synne that is charged wyth y e charge of yuel vsage. [Page ci] And therfore repentaunt folke, that stynt for to synne, and leue synne or synne leue them, holy churche holdeth them syker of theyr saluacion. And he that synneth, and verely repē teth hym in hys laste ende: holy churche yet hopeth hys saluacion, by the great mercye of our Lorde Iesu Christ, for hys repentaunce: but take the syker waye.
¶And nowe syth I haue declared you, what thynge is Penitence, now ye shal vnderstād, that there ben thre actions of penitence. The fyrst is, that a man be baptysed after that he hath synned. Saynt Austyn sayeth, but he be penitent for hys olde synfull lyfe, he maye not begynne the newe clene lyfe: For certes yf he be baptysed wythout penitence of hys olde gylte, he retayneth y e marke of baptyme, but not the grace ne the remissyon of hys synnes, tyll he haue very repentaunce. An other defaute is thys, that men do deedly synne after that they haue receyued baptysme. The thyrde defaute is thys, that men fall in veniall synnes after her baptysme, fro day to day. Therof sayeth saynt Augustyne, that penitence of good and humble folke, is the penitence of euery daye.
The speces of penitence ben thre: That one of hem is solempne: an other is cōmune, & the thyrd is priuy. That penaūce that is solempne is in two maners: As to be put out of holy churche in lent, for slaughter of chyldren, and suche maner thynge. An other is when a man hath synned openly, of whyche synne the fame is openly spoken in the countrey: and then holy church by iugement, dystrayneth hym for to do open penaunce.
Cōmen penaunce is, that preestes enioyne men in certayne case: [...] as for to go perauēture naked in pylgrymage, or barefote. Priuy penaunce is that, that men do al daye for priuy synnes, of whych we shryue vs priuely, and receyue priuy penaunce.
¶Nowe shalt thou vnderstande, what is behouefull and necessarye to very perfyte penytence: and thys stonte on thre thynges. Contricion of herte, confession of mouthe, and satisfaction. For whych sayth saynt Iohn Chrisostome. Penitence dystrayneth a man to accept benignely euery payne, that hym is enioyned, wyth contricion of herte, and shryfte of mouthe, wyth satisfaction: and in werdynge of all maner humilite. And thys is frutefull penitence ayenst thre thynges, in whyche we wrath our Lorde Iesu Christe: thys is to saye: By delyte in thynkynge, by retchlesnesse in speakinge, and by wycked syn full werkynge. And ayenst these wycked gyltes is penitence, that maye be lykened vnto a tree.
The roote of thys tree is contricion, that hydeth hym in the herte of hym that is verye repentaūt, ryght as the roote of a tree hydeth hym in the earth. Of thys roote of contricion spryngeth a stalke, that beareth braunches & leues of confessyon, and frute of satisfaction. For whych Christ sayth in hys gospel. Doth digne fruyte of penitence, for by thys fruyte men maye knowe the tre, and not by the rote that is hyde in the herte of man, ne by y e braū ches, ne the leues of confession. And therfore our Lorde Iesu Christ sayeth thus: By the fruyte of hem shall ye knowe hem. Of thys roote also spryngeth a sede of grace, y t whych sede is mother of all sykernesse, and thys sede is egre & hote. The grace of thys sede spryngeth of God, through remembraunce of the daye of dome, and on the paynes of hell. Of thys mater sayeth Salomon, that in y e drede of God, man forletteth hys synne. The heate of thys sede is the loue of God, and the desyrynge of the ioye perdurable: Thys hete draweth the herte of man to God, and doth him hate hys synne: For sothly there is nothynge that sauoureth so well to a chyld, as y e mylke of hys nouryce, ne nothynge is to hym more abhominable then that malke, whē it is medled wyth other meate. Ryght so the synfull man that loueth hys synne, hym semeth that it is to hym moost swete of any thynge, but fro that tyme he loueth sadlye our Lorde Iesu Christe, and desyreth the lyfe perdurable, there is to hym nothinge more abhominable For sothly the lawe of god is the loue of god For whyche Dauid the prophete sayeth: I haue loued thy lawe, and hated wyckednesse. He that loueth God, kepeth hys lawe and hys worde.
¶Thys tree sawe the prophete Daniell in spirite, on the visyon of Nabuchodonosor, when he counsayled hym to do penitence. Penaunce is the tree of lyfe, to hem that it receyue, and he that holdeth hym in very penitence is blessed, after the sentence of Salomon. In thys penitence or contricion, man [Page] shal vnderstand foure thynges, that is to say what is contrityon, and whyche ben the causes that moue a man to contricion, and howe he shulde be contryte, and what contricion auayleth to the soule. Then is it thus that contricion is the very sorowe, that a mā receyueth in hys herte for hys synnes, wyth sadde purpose to shryue hym, and to do penaunce, and neuer more to do synne: And thys sorowe shalbe in thys maner, as sayeth saynt Bernarde: It shalbe heuye and greuous, and full sharpe and poynaunt in herte.
¶Fyrste, for a man hath agylted hys lorde and hys creatoure, and more sharpe and poynaunt, for he hath agylted hys father celestiall: And yet more sharpe and poynaunt, for he hath wrathed & agylted him that bought hym, that wyth hys preciouse bloude hath delyuered vs fro the bondes of synne, and fro the cruelte of the dyuell, and fro the paynes of hell.
The causes that ought moue a man to cō tricion bene syxe. Fyrste a man shall remembre hym of hys synnes, but loke that that remembraunce ne be to hym no delyte, by no waye, but great shame & sorowe for hys synnes. For Iob sayeth, synfull men done workes worthy of confessyon. And therfore sayeth Ezechiel: I wol remembre me al the yeres of my lyfe, in the bytternesse of my herte And God sayeth in the Apocalypse: Remē bre ye from whence that ye be fall, for before that tyme that ye synned, ye were chyldren of God, and lymmes of the raygne of God: But for youre synne ye be waren thrall and foule and membres of the fende: hate of aungels, slaunder of holye churche, and foode of the false serpent, perpetual matere of the fyre of hel: And yet more foule and abhominable, for ye trespace so oft tymes, as doth an hoūde that returneth ayen to eate hys owne spewynge: and yet be ye fouler, for youre longe cō tinuynge in synne, and youre synfull vsage, for whyche ye be rooted in youre synne, as a beest in hys donge. Suche maner of thoughtes make a man to haue shame of hys synne, and no delyte. As God sayeth, by the prophet Ezechiel: ye shal remēbre you of your wayes and they shal dysplease you sothly. Synnes ben the wayes that lede folke to hell.
THe seconde cause that oughte make a man to haue dysdayne of sinne is this, that as sayeth saynt Peter: who so doth syn, is thrall of synne, and synne putteth a man in great thraldome. And therfore sayeth the prophete Ezechiel: I wente sorowfull, in dysdayne of my selfe. Certes well ought a mā haue dysdayne of synne, and wythdrawe hym fro that thraldome and vylanye. And lo what sayeth Seneke in thys mater, he sayeth thus: Though I wyste, that neyther God ne man shulde neuer knowe it, yet wolde I haue dysdayne for to synne. And the same Seneke also sayeth: I am borne to greater thynge, thē to be thral to my body, or for to make of my body a thral Ne a fouler thrall maye no man ne woman make of hys bodye, then for to yeue his body to do synne, al were it y e foulest churle, or the foulest woman that lyueth, and lest of value, yet is he then more foule and more in seruitude. Euer fro the hygher degre that man falleth the more is he thrall, and more to God & to the worlde vyle & abhomynable. O good God, well ought man haue great dysdayne of synne, sythe that throughe synne, there he was free he is made bonde. And therfore sayeth saynt Austyne: Yf thou hast dysdayne of thy seruaunt, yf he oftēde or synne, haue thou then dysdayne that thou thy selfe shuldest do synne. Take rewarde of thyne owne value, that thou ne be to foule to thy selfe. Alas wel ought they then haue dysdayne to be seruaū tes and thralles to synne, and sore to be ashamed of them selfe, that God of hys endlesse goodnesse hathe sette in hygh astate, or yeue hem wytte, strength of bodye, heale, beauty, or prosperite and boughte hem fro the death wyth hys herte bloude, that they so vnkyndlye agaynst hys gentylnesse quyte hym so vylaynously to slaughter of her owne soules. O good God ye women that bene of greate beautye remembreth you on the prouerbe of Salomon. He sayeth he lykeneth a fayre woman that is a foole of her body to a rynge of golde y t were worne on the groyne of a sowe For ryghte as a sow wroteth in euery ord [...]ne so wroteth she her beaute in stynkyng ord [...]e of synne.
[Page cii] THe thyrde cause that oughte meue a man to contricion, is drede of the daye of dome, & of the horrible paynes of hel. For as saynt Ierome sayeth: At euery tyme that me remē breth of the daye of dome, I quake: For whē I eate and drynke, or what so that I do, euer semeth me that the trompe sowneth in myne eare: Ryseth ye vp that bene deed, & cōmeth to the iudgement. O good God, moch ought a man to drede suche a iugement, ther as we shalbe al, as saint Poule sayeth, before y e sete of our Lorde Iesu Christe, where as he shal make a generall congregation, where as no man may be absent, for certes there auayleth none essoyne ne excusation, and not only that oure defautes shalbe iuged, but also that all our w [...]rkes shal opēly be knowē. And as sayeth saint Bernarde, there ne shal no pleading auayle, ne no sleyght: we shal yeue rekenyng of euery ydell worde. There shall we haue a iuge that maye not be dysceyued ne corrupte, and why? For certes, all our thoughtes bene dyscouered, as to hym, ne for prayer ne for mede, he shall not be corrupte. And therfore sayeth Salomō: The wrath of God ne wol not spare no wyght, for prayer ne for yeffe. And therfore at the daye of dome, there is no hope to escape. Wherfore as sayeth saint Anselme: full greate anguyshe shall the synfull folke haue at that tyme: There shal y e fyerce and wroth iuge sytte aboue, and vnder hym the horrible pytte of hell open, to destroy him that muste be knowe hys synnes, whych synnes openlye ben shewed before God & before euery creature: And on the lefte syde, mo dyuels then any herte may thynke, for to hale & drawe the synfull soules to the payne of hel, and wythin the hertes of folke shalbe the bytynge conscience, and wythout forth shall be the worlde al brennynge: whyther shal then the wretched synfull man flye to hyde hym? Certes he maye not hyde hym, he must come forth and shewe hym. For certes as sayeth saynt Ierome, the earth shall cast hym out of it and the see also, and the ayre that shalbe ful of thonder clappes and lyghtenynges. Now sothly, who so woll remembreth him of these thynges: I gesse, that thys synne shall not turne hym in delyte, but to greate sorowe, for dredde of the payne of hell. And therfore sayeth Iob to God: suffre lorde, that I may a whyle bewaile and wepe, er I go without returnynge to the derke londe, couered wyth the darkenesse of death, to the lāde of mysese and of derknesse, where as is the shadowe of death, where as there is none ordre, or ordynaunce, but ferefull drede that euer shall last. Lo, here maye ye se, that Iob prayed respyte a whyle, to bewepe and wayle hys trespace: for sothly one day of respyte is better then al the treasoure of thys worlde. And for as moche as a man maye acquyte hym selfe before God by penitence in thys worlde, and not by treasoure, therfore shulde he praye to God to yeue hym respyte a whyle, to bewepe and wayle hys trespace: For certes al the sorowe that a man myght make fro the begynnynge of the worlde, nys but a lytell thynge, at regarde of the sorowe of hell. The cause why that Iob calleth hell the lande of darknesse, vnderstandeth that he calleth it lande or earth, for it is stable and neuer shal fayle, and derke: for he that is in hell hath defaute of lyght material, for certes the darke lyght that shall come out of the fyre that euer shall brenne, shall turne hym all to payne that is in hell, for it sheweth hym to the horrible deuels that hym turmenteth, couered wyth the darkenesse of death, that is to saye, that he that is in hel, shal haue defaute of the syght of God: for certes the syght of God is y e lyfe perdurable. The derkenesse of death, bene the synnes that the wretched man hath done whyche that dystourbe hym to se the face of God, ryght as the derke cloude betwyxt vs and the sunne. Londe of mysese, bycause that there ben thre maner of defautes, ayenst thre thynges that folke of thys worlde haue in thys present lyfe, that is to saye: honours, delyces, and richesse. Ayenst honoure haue they in hell, shame and confusyon: For well ye wote, that men call honoure the reuerence that man doth to man, but in hell is none honoure ne reuerence. For certes, no more reuerence shalbe do there to a kynge, then to a knaue. For whyche God sayeth by the prophete Ieremye: Those folke that me dyspise shalbe in dyspyte. Honour is also called great lordshyp: there shall no wyght serue other, but of harme & turment. Honoure is also called great dygnite & hyghnesse, but in hel shal they be al fortroden of dyuels. As god sayeth [Page] the horrible deuels shall go and come vpon the heedes of dampned folke: and thys is for as moche as y e hygher that they were in this present lyfe, the more shal they be abated and defoyled in hell. Ayenst the rychesse of thys worlde shal they haue mysese of pouerte, that shal be in foure thynges: In defaute of treasoure. Of whyche Dauid sayeth: The ryche folke that enbrase and knytte all her herte to treasoure of thys worlde, shall slepe in the slepynge of death, and nothynge ne shul they fynde in her hondes of all her treasoure. And more ouer the mysese of hel shalbe in defaute of meate and drynke. For God sayeth thus by Moses: They shalbe wasted wyth honger, and the byrdes of hell shal deuoure hem, wyth bytter death, and the gall of the dragon shall be her drynke, and the venym of the dragon her morsels. Also her mysease shalbe in defaute of clothynge, for they shalbe naked in bodye, as of clothynge, saue the fyre in whych they brenne, and other fylthes: & naked shall they be of soule, of all maner of vertues, whyche that is the clothynge of the soule. Where bene then the gaye robes, the softe shetes, and the smale shertes? Lo, what sayeth God of hem by the prophete Isaye, that vnder hem shall be strewed moughtes, and her couertures shall be of wormes of hell? Also her mysease shalbe in defaut of frendes for he is not poore that hath good frendes, but there is no frende, for neyther God ne no creature shalbe frende to them, & eche of hem shall hate other wyth deedly hate: The sonnes and the doughters shall rebell ayenst father and mother, and kynrede ayenst kynred, chyde & dispyse eche other, both daye & nyght as god sayeth by the prophete Micheas: And the louynge chyldrē y t whylom loued so fleshlye eche other, wolde eche of hem eate other yf they myght. For howe shulde they loue togyther in the paynes of hell, whē they hated eche other ī y e prosperite of this life: for trust wel, her fleshly loue was deadly hate. As sayeth the prophet Dauid: who so y u loueth wyckednesse, he hateth his soule, & who so hateth hys owne soule, certes he may loue none other wyght in no maner: And therfore in hel is no solace ne no frendshyp, but euer y t more kynredes that ben in hel, the more cursynges the more chydynges, and y e more deedly hate there is amonge them. Also they shal haue defaute of all maner delyces, for certes helyces ben after the appetites of the fyue wittes: as syght, hearynge, smellynge, sauourynge, and touchynge. But in hell her syght shalbe ful of derknesse and of smoke, & therfore full of teares, and her hearynge full of waylynge and gryntynge of tethe: As sayeth Iesu Christe. Her nostrylles shalbe ful of stynkynge. And as sayeth Isaye the prophete: Her sauourynge shalbe full of bytter gall, and as touchynge of al her bodyes, ycouered wyth fyre that neuer shall quenche, and wyth wormes that neuer shall dye. As God sayeth by the mouthe of Isaye: and for as moche as they shall not wene that they maye dye for payne, and by death flye fro payne, that maye they vnderstande in the wordes of Iob, that sayeth: There is the shadowe of deathe. Certes a shadowe hath the lykenes of the thynge of whych it is shadowed, but shadowe is not y e same thynge of whych it is shadowed: ryght so fareth the payne of hel, it is lyke death, for the horrible anguyshe. And why? For it payneth hem euer as though they shulde dye anone, but certes they shal not dye. For as sayeth saynt Gregory to wretched caytyses shall be death wythout death, & ende wythout end & defaute wythout fayling, for her death shal alway lyue, & her ende shall euer more begyn and her defaute shal not fayle.
And therfore sayeth saynt Iohn the Euangelyst, they shal folowe death and they shall not fynde hym, and they shall desyre to dye, & death shall slye fro hem. And also Iob sayeth, that in hel is no ordre of rule. And al be it so, that God hath create al thynge in ryghte order, and nothynge wythout order, but all thynges ben ordred and nombred, yet nathelesse they that ben dampned ben nothynge in order, ne hold none order, for the erth ne shal beare hem no frute. For as the prophete Dauid sayeth: God shall destroye the frute of the earth, as for hem, ne water, ne shal yeue hem no moysture, ne the eyre no refreshynge, ne fyre no lyght. For as sayeth saynt Basil [...]e: The brennynge of the fyre of thys worlde shal God yeue in hell to hem that bene dampned, but the lyght and the clerenesse shall he yeue in heauen to hys chyldren: ryghte as good men yeue fleshe to her chyldren, and bones to her houndes. And for they shal haue none hope to escape, sayeth saynt Iob at [Page ciii] last, that there shal errour and grisly dreade dwell without ende. Horrour is alway dred that is to come, and this drede shal alwaye dwell in the hertes of hem that be damned. And therfore haue they lost all her hope, for vii. causes. Fyrst for god y t is her iuge shalbe without mercye to hem, and they maye not please hym ne none of his saynctes, ne they maye not gyue nothyng for her raunsom, ne they shall haue no voyce to speke to hym, ne they may not stye fro payne, ne they haue no goodnesse in hem, that they maye shewe to delyuer hem fro payne. And therfore sayeth Salomon: The wycked man dyeth, & whā he is deed, he shal haue no hope to escape fro payne▪ who so than wolde wel vnderstonde the paynes, and bethynke hym well that he hath deserued those paynes for his synnes, [...]es he shuld haue more talēt to sygh and w [...]ye, than for to synge and playe. For as sayth Salomon: whoso that had the sciēce to knowe the paynes that ben ordeyned for synne, he wolde make sorowe. That science, as sayeth sayncte Austyn, maketh a man to weyment in his herte.
THe fourth poynt that ought to make a man haue contrition, is the sorowfull remembraunce of the good that he hath lefte to do here in erthe, and also the good that he hath loste. Sothlye the good werkes that he hath left, eyther they be the good werkes that he wroughte er he fyll in deedly sinne, or els the good werkes that he wrought whyle he laye in synne. Sothlye the good werkes that he dyd before that he fell in synne ben all mortifyed astonyed and dull by oft synnynge. The werkes that he dyd whyle he laye in syne he deed, as to the lyfe perdurable in heuen: than the good werkes that ben mortifyed by oft synning, whiche he dyd beinge in charitie, may not quyck ayen without very penitēce. And of it sayth God by the mouth of Ezechiel: Yf the ryght full man returne ayen fro his ryghtousnesse and do wyckednesse, shall he lyue? nay, for al the good werkes that he hath done shal neuer be in remembraunce, for he shall dye in his synne. And vpon that chapter sayth S. Gregorye thus, that we shall vnderstonde this principally: Yf that we don deedly syn, it is for nought than, to reherse or drawe in to memory the good werkes that we haue wrought before: for certes in the werkynge of deedlye syn, there is no truste in no good werke that we haue done before: that is to saye, as for to haue therby the lyfe perdurable in heuē. But nathelesse the good werkes quycken and come agayne, and helpe and auayle to haue the lyfe perdurable in heuen, whan we haue contrition: But sothlye the good werkes that men do whyle they be in deedly synne, for as moch as they wer don in deedly syn, they may neuer quycke: for ce [...] tes, thynge that neuer had lyfe, maye neuer quycke: And nathelesse, al be it that they auayle not to haue the lyfe perdurable, yet auayle they to abredge of the payne of hel, or els to get tēporall rychesses, or els that god wol the rather enlumyn or lyght the hert of the synful man to haue repentaūce, and eke they auayl for to vse a man to do good werkes, that the fende haue the lesse power of his soule. And thus the carteys Lorde Iesu Christ ne wol that no good werke be lost for in somwhat it shal auayle. But for as moch as the good werkes that men done whyle they ben in good lyfe, ben all amortified by syn folowyng: & also syth that all the good werkes that men don whyle they ben in dedly syn ben vtterly deed, as for to haue y e lyse perdurable: wel may that man that no good werke ne doeth, synge that fresshe newe songe (Iay tout perdu mon temps, et mon labure). For certes synne byreueth a man bothe the goodnesse of nature, and also the goodnesse of grace. For sothlye the grace of the holye ghooste fareth lyke fyre that maye not be ydle, for fyre fayleth anon as it forletteth his werkyng: and ryght so grace fayleth anon as it forletteth his werkynge. Than leseth the synfull man the goodnesse of glory, that onely is behyght to good men that labour and werke. wel maye he be sory than that oweth all hys lyfe to God as lōge as he hath lyued, & also as longe as he shall lyue, that no goodnesse ne hath to pay with his det to God, to whome he oweth all hys lyfe: for trust well he shall yeue accōptes, as sayth saynct Bernarde, of the goodes that haue ben yeue hym in this present lyfe, and how he hath hem dispēded, insomoch y t ther shall not perysh an heer of his heed, ne a moment of an houre, ne shal not perisshe of hys tyme, that he ne shall yeue of it a rekenynge.
[Page] THe fyfth thynge that ought to moue a man to contrition, is remembraunce of the passion that our Lorde Iesu Chryst suffred for our synnes. For as sayth saynt Bernard whyle that I lyue I shall haue remēbraūce of the trauayles that our Lord Iesu christ suffred in preachynge, his werynesse in trauaylynge: his temptations whan he fasted his longe wakynges whan he prayed, hys teares whan that he wept for pytie of good people, the wo, the shame, and the fylth that men sayde to hym: of the foule spyttynge that men spyt in his face, of the buffettes y t men yaue hym: of the foule mowes, and of the reproues that men sayde to hym, of the nayles wyth whiche he was nayled to the crosse, and of all the remnaunt of his passion that he suffred for my synnes, and nothyng for his gylt. And ye shal vnderstond, that in mans synne is euerye maner ordre or ordynaunce turned vp so downe. For it is soth, that god, reason, sensualitie, and the body of man, bene ordayned that eche of these foure thynges shoulde haue lordshyppe ouer that other: as thus, God should haue lordshyppe ouer reason, and reason ouer sensualytye, and sensualitie ouer the body of man. But sothly whan man synneth, all this ordre or ordinaunce is turned vp so downe. And therfore than, for as moche as reason of man ne woll not be subiect ne obeysaūt to god, that is his Lorde by ryght, therfore leseth it the lordshyppe that it shulde haue ouer sensualytie, and also ouer the bodye of man. And why? for sensualitie rebelleth then ayenst reson: and by that way ledeth reson the lordshyp ouer sensualitie and ouer the body: For ryght as reason is rebell to god, ryght so is both sensualitie rebell to reason, & to the body also? And certes this disordinaunce and this rebellion our Lord Iesu Christ bought vpon his precious body full dere: & hearken in what wyse. For as moche than as reason is rebel to god, therfore is man worthye to haue sorowe & to be deed. This suffred oure Lord Iesu Christ for man, after that he had be betrayed of his disciple, & distrayned and bound, so that his bloude brast out at euery nayle of his hondes, as sayth s. Austin. And ferthermore, for as moche as reason of man wol not daunt sensualite, when it may, therfore is man worthye to haue shame: & thys suffred our Lord Iesu christ for man, whan they spyt in his visage. And ferthermore for as moch thā as the caytif body of man is rebel both to resō & to sensualitie, therfore it is worthy death: & this suffred our Lord Iesu Chryst vpon the crosse, where as there was no parte of his bodye free withoute greate payne & bytter passyon: and all this suffred our Lord Iesu Chryst that neuer forfayted And therfore resonably maye be sayd of Iesu in this maner: To moch am I pained for thinges that I neuer deserued, and to moch defouled for shame that man is worthye to haue: And therfore may the synful man wel say, as saynt Bernarde. Accursed be the bytternesse of my synne, for which ther must be suffred so moche bitternesse. For certes after the dyuers discordaunce of our wickednesse was the passyon of Iesu Chryste ordayned in dyuers thynges: as thus. Certes synfull mans soule is betrayed of the deuyll by couetyse of temporal prosperitie, & scorned by disceyte when that he cheseth fleshly desyres, & yet it is turmented by impatience of aduersitie, & bespet by seruage & subiection of syn, and at the last it is slayne fynallye. For this disordinaūce of synful man was Iesu christ betrayed, & after y t was he boūde, that came for to vnbynde vs of synne & of payne. Than was he bescorned, y t only shuld haue be honoured in al thinges. Thā was his vysage that ought to be desyred to be sene of al mā kynde, in which visage angels desire to loke vylaynsly bespet. Than was be scourged y t nothing had trespassed, and finally thā was he crucifyed and slayne. Than was accōplisshed the wordes of Esay: He was woūded for our mysdedes, and defoyled for our felonies. Now sith that Iesu christ toke on him the paines of our wickednesses, moch ought synful man wepe and bewayle, that for hys synnes Gods sonne of heuen, should al this payne endure.
THe sixt thing that shuld meue a man to cōtrition, is y e hope of thre thinges, that is to say foryeuenesse of syn, and y e yeft of grace for to do well, and y e glory of heuen w t which God shall rewarde man for his good dedes: and for as moche as Iesu christ yeueth vs these yeftes of his [Page ciiii] largenesse & of his souerayn boūty, therfore is he called (Iesus Nazarenus rex Indeorū) Iesus is to saye, sauyour or saluaciō, on whom men shall hope to haue foryeuenesse of synnes, which that is proprely saluacion of synnes. And therfore said the angel to Ioseph: thou shalte call his name Iesus, that shall saue his people of her synnes. And her of sayth s. Peter: There is none other name vnder heuen y t is yeue to any man, by which a man maye be saued, but only Iesus. Nazarenus is as moche for to saye, as floryshing in which a mā shal hope, that he that yeueth hym remyssyon of synnes, shall yeue hym al so grace well for to do. I was at the dore of thyne hert, sayth Iesus, & called for to enter he that openeth to me shal haue foryeuenes of synne. I wyl entre to hym by my grace, & suppe with hym by the good werkes, that he shall do, whiche werkes ben the foode of the soul, & he shal suppe with me by y e great ioye that I shal yeue hym. Thus shall man hope for his werkes of penaunce, that God shall yeue hym hys reygne, as he behyghte hym in the gospell. Now shal a man vnderstonde in whiche maner shall be his contrytion: I saye that it shalbe vniuersall and totall, this is to saye: a man shalbe very repentaunt for all his synnes that he hath done in delyte of his thought, for it is ryght peryllous. For there ben two maner of consentinges, that one of hem is called consentyng of affection, whan a man is moued to do syn, and than delyteth hym longe for to thynke on that synne, and his reason apperceyueth it well that it is synne ayenst the law of god and yet his reason refrayneth not his foule delyte or talent, though he se well apertlye, that it is ayenste the reuerence of God, although his reason ne consent not to do that synne in dede, yet saye some doctoures that suche delyte that dwelleth longe is ful perillous, albeit neuer so lytle. And also a man shoulde sorowe, namely for all that euer he hath desyred ayenst the lawe of God, wyth perfyt consentyng of his reason, for thereof is no doubt that it is deedly synne in consentyng: for certes there is no deedly synne, but that it is fyrste in mans thought, and after that in his delyte, and so forth into consentynge and into dede: wherfore I saye that many mē ne repēt hem neuer of such thoughtes and delytes, ne neuer shryue hym of it, but onelye of the dede of greate synnes outwarde: wherfore I saye that suche wycked delytes bene subtyll begylers of them that shalbe dampned. Moreouer, man ought to sorowe for his wycked wordes as well as for hys wycked dedes: for certes the repentaūce of a synguler syn, and not repentaunt of all his other synnes, or els repent hym of all his other synnes, and not of a syngular syn, may not auayle: For certes god almightye is all good, and therfore eyther he foryeueth all, or els ryght nought. And therfore sayth saynct Austyn: I wot certaynly that god is enemye to euery synner: and how thā he that obserueth one synne, shal he haue for yeuenesse of those other synnes? Naye. And moreouer cōtrition shuld be wonder sorowfull and anguishous, & therfore yeueth hym God playnly hys mercy: And therfore whā my soule was anguyshed and sorowfull w t in me, than had I remembraunce of God, that my prayer myght come to hym. Ferthermore, contrition must be contynuall, & that man haue stedfaste purpose to shryue hym, and to amende hym of his lyfe. For sothly whyle contrition lasteth, man maye euer hope to haue foryeuenesse. And of thys cōmeth hate of synne, that destroyeth bothe synne in hym selfe, and also in other folke at hys power. For which sayeth Dauid: They that loue god hate wyckednesse: For to loue god is for to loue that he loueth, and hate y t he hateth. The last thynge that men shal vnderstande is this. wherfore auayleth contrition. I saye the contrition somtyme delyuereth man fro synne: Of which Dauid sayth I saye, sayd Dauid: I purposed fermely to shryue me, and thou Lorde releaseddest my synne. And ryght so as contrition auayleth not without sad purpose of shrift if mā haue oportunitye, ryght so lytle worth is shryfte or satisfaction withoute contrition. And moreouer contrition destroyeth the prisō of hell, & maketh weake and feble all the strengthes of the deuylles, and restoreth the yeftes of the holy ghost and of al good vertues and it clenseth the soule of syn, & delyuereth it fro the payne of hell, & fro the company of the dyuel, and fro the seruage of synne, and restoreth it to all goodes spirituels, to the companye and communion of holy churche. [Page] Ferthermore it maketh hym that whylom was sonne of yre, to be the sonne of grace. And all these thynges ben proued by holye wrytte. And therfore he that wolde set hys entent to these thynges he were full wyse, for truly he ne shulde haue than in al his life corage to synne, but yeue his hert and body to serue Chryst, and therof do hym homage For truly our Lord hath spared vs so meke lye in our follyes, that yf he ne had pytye of mannes soule, a sorye songe myghte we all synge.
¶Explicit prima pars penitentie et incipit pars secunda.
THe seconde parte of penitence is confessyon, that is signe of contrition. Now shul ye vnderstōd what is confessyon, and yf it ought to be done or no, & which thynges be couenable to very confessyon. Fyrst shalt thou vnderstond y e confessyon is very shewyng of synnes to the prest: this is to saye very, for he must confesse hym of all the condicions that belonge to his synne, as ferforth as he can: al must be said, & nothing excused ne hydde, and not auaunt the of thy good werkes. Also it is necessary to vnderstonde whence that synnes spring, & howe they entre, and which they ben. Of the springyng of synnes sayeth saynt Poule in thys wyse: that ryght as by one man, syn entred fyrst into this worlde, and through syn deth ryght so the deth entreth into all men that synne, and this man was Adam, by whom synne entred into this world, whē he brake the commaundement of God. And therfore he that fyrst was so mighty that he ne shuld haue dyed, becam so that he must nedes dye whether he wolde or no, and all his progeny in this worlde that in the sayd man synned. Loke that in the state of innocency whē Adam and Eue were naked in paradyse, & shamed not therof, how the serpent wylyest of all other beastes that god made, sayde to the woman: why commaunded god you y t ye shulde not eate of euery tree in paradyse? The woman answered: Of the frute sayde she of the trees of paradyse we fede vs, but of the frute of the mydle tre of paradyse god forbod vs to eat & touche, lest we shuld dye. The serpent sayd to the woman. Nay nay, ye shall not dye of death, forsoth god wotte that what daye that ye eat therof, your eyē shall open, and ye shalbe as goddes, knowing good and harme. The woman thā saw that the tree was good to fedyng, and fayr to the eyen, and delectable to syght, she toke of the frute of the tree and ate, & yaue to her husbonde, and he ate, and anon the eyen of hem both opened: And whā that they knew that they wer naked, they sowed of fyggeleues in maner of breches to hyde her mēbres There maye ye se that deedly syn hath fyrst suggestion of the fende as sheweth here by the adder, and afterwarde the delyte of the flesh, as sheweth by Eue, and after that consentyng of reason, as sheweth here by Adā. For trust wel though so it were that y e fend tempted Eue, that is to say the flesh, and the fleshe had delyte in the beautye of the frute defended, yet certes tyll that reason, that is to say Adam, consented to the eatyng of the frute, yet stode he in the state of innocencie. Of the sayd Adam toke we the sayde original syn of hym fleshly discended be we all, & engendred of vyle and corrupte mater: And whan the soule is put in oure bodyes, right anon is contract original syn, and that that was erst but onely payne of concupiscencie is afterward both payne and syn, and therfore we bene all borne sonnes of wrath, and of dampnatiō perdurable, if it nere baptym that we receyue, whiche benymmeth vs the coulpe but forsoth the pyne dwelleth wyth vs as to temptation, which pyne hyght concupyscence. This concupiscence whan it is wrongfully disposed or ordayned in man, it maketh hym coueyte by couetysye of flesshe fleshly synne by syght of his eyen, as to erthlye thynges, and also couetyse of hyghnesse by pryde of herte.
Now as to speake of the first couetise that is concupiscence, after the lawe of our membres that were lawfully made, and by rightful iudgement of God: I saye for as moche as man is not obeysaunte to God, that is his Lorde, therfore is the flesh to hym disobeysaunt through concupiscence, whiche is called noryshing of synne, and occasyon of synne. Therfore all the whyle that a man hath within him the pyne of concupyscence it is impossyble but he be tēpted somtyme & moued in his fleshe to syn. And this thynge [Page cv] may not fayle as long as he lyueth. It may wel waxe feble by vertue of baptim, and by the grace of god through penitence, but fully ne shall it neuer quenche that he ne shall somtyme be moued in him self, but if he wer al refrayned by sycknesse or by malyce of sorcery or colde drynkes. For lo, what sayth s. Poule: the flesh coueteth ayenst the spyryte and the spyrite ayenst the flesh: they bene so contrary & so stryuen, that a man maye not alway do as he wold. The same saynt poul after his greate penaunce, in water, and in londe: in water by night & by day, in greate peryl and in great pyne. In londe, famyne & thurst, colde, and clothlesse, & ones sloned almost to deth. Yet (sayde he) alas, I caytyfe man, who shall delyuer me fro the prison of my caytyfe body? And saynt Ierom whē he longe [...]yme had dwelled in desert, where as he had no companye but of wylde beastes, where as he had no meate but herbes & water to drink, ne bed but the naked erth, wherfore his flesshe was blacke as an Ethiopien for hete and nye distroyed for colde. Yet sayd [...]e that the brennyng of lechery boyled in al his body: wherfore I wot well that they be disceyued that saye, they be not tempted in [...] bodyes. wytnesse saynt Iames y t sayeth that euerye wyght is tempted in hys owne consciēce, that is to say: that eche of vs hath mater and occasion to be tempted of the norishing of syn that is in his body. And therfore sayth saynt Iohn the euangelist: yf we say that we ben without synne, we disceyue our self, and truthe is not in vs. Now shall ye vnderstonde how syn wexeth and encreaeth in man. The first thing is the same noryshing of syn of which I spoke before, the fleshlye cōcupiscence, and after that cōmeth suggestyon of the deuil, this is to say the deuyls belous, with which he bloweth in mā the fire of cōcupiscence, and after that a mā bethinketh him wheder he wyll do or no, y e thing to which he is tēpted. And then yf a man withstōd & weyue the first entisyng of his fleshe, & of the fende, thā it is no syn, & yf so be he do not thā feleth he anon a flame of de [...]te, & thā it is good to beware & kepe him well, or els he wyll fall anon, to cōsentynge of syn, & than wyll he do it yf he maye haue tyme & place. And of this mater sayth Moses by the deuyll, in this maner: y e fēd sayth, I wyll chace & pursue man by wycked suggestyon, & I wyll take hym by mouyng and steryng of syn, & I woll depart my pryse of my praye by delyberation, and my lust shal be accōplyshed in delyte: I wyll drawe my sworde in consentynge. For certes, ryght as a swerde departeth a thynge in two peces, ryght so cōsentyng departeth god fro man, & than wyl I sle hym with my hond in dede of syn: thus sayth the fende. For certes than is a man all deed in soule, & thus is syn accō plyshed with temptation by delyte & consentyng: & than is the syn actual. Forsoth syn is in two maners, eyther it is venyall or deedly syn. Sothlye whan man loueth any creature more then Iesu Chryste our creatour, than it is deedly synne, & venyall synn it is, yf man loue Iesu chryst lesse thā him ought. Forsoth the dede of this venyal syn is ful perylous, for it mynissheth the loue that man shuld haue to god more and more. And therfore yf a man charge hym selfe with manye suche venyall synnes: certes but if so be that he somtyme discharge hym of hem by shryft They may ful lyghtly mynysh in hym al the loue that he hath to Iesu Christ, and in this wyse skyppeth venyall synne into deedly sin For certes, the more that a man chargeth his soule with venyall synnes, the more he is enclyned to fall into deedlye synne. And therfore lette vs not be neglygent to charge vs of venyal synnes. For the prouerbe sayth that many small make a great. Herken this ensample. A greate vawe of the see commeth sometyme with so greate a vyolence, that it drowneth the shyppe. And the same harme do somtyme the smal droppes of water that entreth through a lytle creueys, into the tymbre and to the botume of the shyp, yf men be so geglygent, that they dyscharge hem not bytymes. And therfore althoughe there be a dyfference betwyxt these two causes of drownynge, allgates the shyppe is drowned. Ryghte so fareth it sometyme of deedlye synne, and of anoyous venyall synnes, whan they multyplye in man so greatlye, that those worldlye thynges that he loueth, through whyche he synneth venyally, is as great in his herte as the loue of God, or more: and therfore the loue of euery thing that is not beset in God, ne done pryncipallye for Goddes sake, althoughe that a man [Page] loue it selfe then God: yet is it venyal synne and deedly synne whē the loue of any thing weyeth in the hert of man as moche as the loue of God or more. Deedly synne as sayth saynct Austyn is when a man turneth hys hert fro God: which that is very souerayne bounty that maye not chaunge: and gyueth his hert to a thyng that may chaunge & flit and certes that is euery thyng saue God of heauen. For sothe is that if a manne gyue hys loue whyche that he oweth to God, with all his hert vnto a creature: certes as moche of loue as he yeueth to that same creature so moche he bereueth fro God: & therfore doth he synne. For he that is dettour to God ne yeldeth not to god al his det that is to saye: al the loue of his hert. Now sith mā vnderstandeth generally whiche is venyall syn, then it is couenable to tell specyallye of synne which that many a mā peraduenture demeth hem no synnes: & shryueth hym not of the same thinges: & yet neuerthelesse they be synnes sothly as these clerkes write that is to saye. At euery tyme that man eateth or drinketh more then suffiseth to y e sustenaūce of his body in certayne he doth synne: & also when he speaketh more then it nedeth it is sinne. Also when he herkeneth not benignly the cōplaynt of the pore. Also when he is in heale of body: and wol not fast when other folkes faste withoute cause resonable: also when he slepeth more then nedeth: or when he cometh perchaūce to late to church: or other werkes of charitie. Also when he vseth his wyfe without souerayne desyre of engē drure to the honour of god: or for the entent to yelde to his wyfe dette of his body. Also when he wol not vysit the sycke or the prisoner: yf he maye. Also yf he loue wyfe or child or other wordly thyng more then reason requyreth. Also yf he flatter or blandyse more then him ought for any necessitye. Also yf he minish or withdrawe y e almesse of the pore. Also if he apparel his meat more deliciously then nede is or eate to hastelye by lycorousnes. Also yf he talke vanityes at churche or at gods seruise, or that he be a talker of ydle wordes, of foly or vylanye, for he shal yelde accomptes of it at the daye of dome. Also when he behyghteth or assureth to do thynges that he may not performe. Also when y t he by lyghtnesse or folye myssayeth or scorneth his neighbour. Also when he hath any wicked susspection of any thynge that he ne wot of sothfastnesse. These thinges and mo without nōbre be synnes as sayth s. Austyn Now shal men vnderstande that albeit so y t none erthly man maye eschue al venyal synnes, yet maye he refrayne hym by the brennyng loue y t he hath to our lord Iesu chryst and by prayers and confession & other good werkes, so that it shalbe but lytle grefe. For as saeth s. Austin: Yf a man loue god insuch maner, that al that euer he doth is the loue of god, or for y e loue of god verely, for he brē neth in the loue of god: loke how moch that one droppe of water whiche doth fal into a great furneys ful of fyre anoyeth or greueth the brennyng of the fyre: in lyke maner anoyeth or greueth a venyall syn vnto that mā which is stedfast and perfyte in the loue of our sauyour Iesu Chryst. Ferthermore mē maye also refrayne and put awaye venyall syn, by commenyng and receyuing worthely the body of our sauyour Iesu Chryst. Also by takynge of holy water, by almesdede, by general confessyon of Confi [...]or at masse and at complyn, & by blessynges of byshops and prestes, and other good werkes. [...]
¶De septem peccatis mortalibus, et de eorum dependentus circumstantis et speciebus.
HOw is it expediēt to tel which bene the seuen deedly synnes, that is to saye, the chefetayns of synnes. All they renne in o lees, but in dyuers maners.
Now bene they called seuen Cenes, for as moch as they be chefe, & sprynge of al other synnes. Of the roote of these seuen synnes, then is pryde the general rote of al harmes For of this rote spryngeth certen braūches: as yre, enuy, accidie or slouth, auarice, or couetyse, to cōmē vnderstanding glotony and lechery: And eche of these chefe synnes haue her braunches and twigges, as it shalbe declared in her chapiters folowynge. And though so be y t noman can vtterly tel the nō bre of twigges, and of the harmes that com of pryde: Yet wol I shew a parte of hem, as ye shall vnderstonde. There is Inobedience [Page cvi] auauntyng, ypocrisy, dispite, errogance, impedence, swellyng of hert, insolence, elation, impacience, strife, contumacy, presumption irreuerence, pertinacy, veyne glory, and many other twygges that I can not declare. Inobedience is he that disobeyeth for dispyte the commaundementes of God, to his souerains, and to his gostly father. Auaunter is he that bosteth of the harme or of the boūte that he hath done. Ipocrite is he that bedeth to shewe hym such as he is, and sheweth hym to seme such as he is not. Dispitous is he that hath disdayne of hys neighbour, that is to saye, of hys euyn christen, or hath dispite to do that hym ought to do. Errogance is he that thynketh y t he hath those bou [...]es in hym that he hath not, or weneth that he shulde haue hem by hys desertes, or els that he demeth he is that he is not. Impedent is he, y t for hys pride hath no shame of hys pride ne synne. Swellyng of hert is whan man reioyseth hym of harme that he hath done. Insolence is he that dispiceth in his iudgement all other folke, as in regard of his value, of hys conyng, of hys spekyng and of hys berynge. Elation is whan he ne may neither suffre to haue maister ne felow Impacient is he that wyl not be taught ne rebuked of hys vyce, and by stryfe denyeth trouth wyttyngly, and defendeth hys foly. C [...]umaxe is he that throughe hys indignation i [...] ayenst euerye auctorite or power of hem that ben hys souerayns. Presumption is whā a man vndertaketh an emprise that him ought not to do or els that he may nat do, and this is called surquidie. Irreuerence is, whan manne dothe not honoure there as hym ought to do, and loke to be reuerenced. Pertinacye is whan men defende her foly, & trust to much on her owne witte. Vaynglory is for to haue pompe and delite in hys temporel hynesse, and glorye hym in worldlye estates. Ianglynge is whan men speke to much before folke and clappeth as a myl, and take no kepe what they say. And yet is there a priuy spice of pride, that wayteth fyrst to be salewed or he woll salue, all be he lesse worthy thā that other is. And also he wayteth or desyreth to sytte, or els to go aboue hym in the waye, or kysse paxe, to be encensed, or go to offrynge before hys neyghbour, and such semblable thynges ayenst his dutie parauēture, but that he hath hys hert and hys entente, in suche a proude desyre to be magnyfyed and honoured before the people. Nowe bene here two maners of prides. One of hem is wythin the hert of a man, and that other is wythout. Of whych forsayd thynges sothlye and mo than I haue sayd apertayn to pride, that is in the hert of man, and other spices of pride ben wythout, but nathles, that one of these spices of pride is signe of that other, ryghte as the gay leuesel at the tauerne, is signe of the wyne that is in the celer. And thys is in many thynges: as in speche & coūtenance & outragious aray of clothyng: For certes, yf ther had ben no syn in clothing, Christ wold not so sone haue noted and spoken of the clothyng of the ryche men in the gospell. And as saint Greg. saith that precious clothing is culpable, for the derth of it & for his softnesse, and for hys straungenesse and disguisyng: and for the superfluite, or for the inordinate scantnesse of it. Alas? may nat a man se in our dayes the synfull costlye arraye of clothyng, and namely in to much superfluite, or elles in to disordinate scantnesse. As to the fyrst synne in superfluite of clothynge suche that maketh it so dere to the harme of the people, not only the cost of imbroydring the disguysed endendyng, or barringe, oundyng, palyng, wyndynge, or bendynge, and semblable wast of cloth in vanite. But there is also the costlye furrynge in her gownes, so much pousyng of chesel to make hooles, so much daggyng of sheres forche, with the superfluite in lengthe of the foresayd gownes, traylyng in the donge & in the myre, on horse and also on fote, as well of man as of woman. That all that traylynge is verilye as in effecte wasted, consumed thredebare & rotten wyth donge, rather than it is yeue to the poore, to greate damage of the forsayde pore folke, & y t in sōdrie wise, thys is to saye that the more the cloth is wasted, the more muste it coste the poore people for the scarsnesse. And moreouer, yf so be that they wold yeue such pounsed and dagged clothyng to the poore people, it is not cōuenient to were for her estate, ne sufficient to her necessite, to kepe hem fro the distemperaunce of the firmament. Vpon that other syde, to speke of y e horrible disordinate scātnesse, of clothinge [Page] as ben these cutted sloppes or hanselines, y t through her shortnes couer not the shamful mēbres of mā, to wicked intent. Alas, some of hem shew the bosse of her shap, & the horible swole membres that semeth like to malady of hernia, in the wrappyng of her hosē & also the buttockes of hem fare as it were the hynder parte of a sheape in the ful of the mone. And moreouer the wretched swollen mēbres that they shewe through disguising in departing of her hosen, in white and reed semeth that halfe her shameful preuy membres were flayne. And yf so be that they depart her hosen in other colours, as is white & blew, or whyte and blacke, or blacke & red and so forth: Thā semeth it as by variaūce of colour that y u halfe part of her preuy mē bres, ben corrupt by the fyre of saynt Anthony, or by canker, or other such mischaunce. Of the hinder part of her buttockes it is ful horrible for to se, for certes in that parte of her body there as they purge her stynkynge ordure, that foule partie shew they to y e people proudly in dispite of honestie, which honestie that Iesu Christ and hys frendes obserued to shewe in her life. Now as the outragious araye of women, God wotte that thoughe y t visages of some of hem seme full chast, & debonayre, yet notify in her araye or afyre, licorousnes & pride: I say not that honestie in clothing of mā or woman is vncouenable, but certes the superfluitie of disordinate quantite of clothynge is reprouable. Also the syn of ornement or of apparayle is in thinges that apertayne to rydynge, as in companye, delicate horses that bene holden for delite, that ben so fayre, fatte, & costlye, & also in many a nyce knaue, that is susteined bicause of hem, in curious harneis, as in sadels, cropers, peytrels, & bridels couered w t precious clothing, & rich barres of plates of gold & of siluer. For which god sayth by zacharye the prophete, I woll confounde the ryders of such horses. These folke take lytel regarde of the riding of goddes sonne of heuen, and of hys harneys whan he rode vpō the asse, and non other harneys but the pore clothes of his disciples, ne we rede not that euer he rode on other beest. I speke thys for the synne of superfluitie, and not for resonable honestye, whan reason it requireth. And moreouer, certes pryde is greatly notyfyed in holdynge of great meyny, whan they be [...] of lytle profyte, or of ryght no profyte, and namely whan that meyne is felonous and dammageous to the people by hardynes of hygh lordshyp, or by waye of offyces. For certes such lordes sell thā her lordshyppe to the dyuel of hell, whā they sustayne the wickednesse of her meyne. Or els, whan these folke of lowe degree: as those that kepe hostelries, sustayne these of the hostelers, and that is in manye maner of disceytes: those maner of folke ben the flyes that folow the hony, or els the houndes that folow the [...]arayn. Such forsaid folke strangel spirituelly her lordshyps: For such, thus sayeth Dauid the prophete, wicked death might come on those lordships, and God gyue that they might discend in to b [...]l▪ all down: For in her houses bene iniquities and shreudnesse, and not god of heuen. And certes, tyll they done amendemēt▪ right as god yaue hys blessing to Pharao by the seruice of Iacob, & to Laban, by the seruice of Ioseph: Ryght so god wol yeue hys curse to such lordshyps, as sustayn the wyckednes of her seruauntes, but they come to amendement. Pride of the table appeareth also full ofte: for certes, ryche men ben called to festes and pore folke ben [...] put awaye & rebuked. And also in excesse of diuers meates and drynkes, & namely such maner bake meates & dishemetes brenning of wylde fyre: peynted and castelled w [...]th paper and semblable waste, so that it is [...] usyon to thynke. And also in to greate [...] cyousnesse of vessell and curiosytye of m [...]stralcye, the whyche a man is sterred mo [...] to delyces of lecherye, yf so be he sette hys herte the lesse vpon oure Lorde Iesu Chri [...]t certaynlye it is a synne. And certaynlye the delyces myght be so greate in thys case, that a man myghte lyghtlye fall by hem into a deadly synne. The especes that sourde of pride, sothly whan they sourde of malyce ymagined, auysed, and forecaste, or els of vsage ven deedly syn, it is no dout. And whā they sourde by freelte vnauysed sodenlye, & sodenlye wythdrawe ayene, all be they greuouse synnes, I gesse that they be nat deedly. Now might mē aske, wherof that pride sourdeth and springeth. I saye that sōtyme it spryngeth of the goodes of nature, somtyme of the goodes of fortune, and sōtyme [Page cvii] of the goodes of grace. Certes the goodes of nature stondeth only in goodes of bodye, or goodes of y e soule. Certes goodes of the body bene heel of body, strength, deliuernes beautie, gentry, frāchise. Goodes of nature of the soule, ben good with sharpe vnderstā dyng, subtel engin, vertue naturel, good memory. Goodes of fortune, be ryches, hye degrees of lordships, praysyngs of the people Goodes of grace: bene science, power to suffer spounell traueyle, benigne, vertuous cō templation, vnderstanding of temptation & semblable thynges: of whych forsayd goodes: certes it is a full greate folye, a man to haue pride in any of hem all. Nowe, as for to speke of goodes of nature, God wot, that somtyme we haue hem in nature, asmoche to our damage as to our profyt. As to speke of heel of body, truly it passeth ful lyghtly, & also it is full oft occasion of sickenesse of the soule: for God wot y e fleshe is a great enemy to the shule: & therfore the more that the bodyes hole, the more be we in peril to fal. Also for to haue pride in hys strength of body, it is an hie foly: for certes the fleshe coueteth ayenst the spirite: & the more strōg the fleshe is the sorier maye the soule be. And ouer all this strength of body & worldly hardinesse, causeth ful oft many man to perell and mischaunce, & also to haue pride of his gentry, is right great foly: for oftyme the gētry of y e body taketh awey the gentry of the soule: & also we ben al of o father & mother: & all we ben of o nature rotten & corrupt, both rich & pore. Forsoth o maner gētry is for to praise that aparelleth mānes courage: wyt vertue & moralite, maketh him Christes chyld. For trust well, that ouer what mā that syn hath maystry, he is a very churle to synne. Nowe ben there general signes of gētlenes as esche wyng of vice & ribaudry, & seruage of sy [...]n worde, in werke, & countenaunce & vsyng of vertue, curtesy, & clennes, & to be liberal: that is to say, large by measure: for y t y t passeth measure, is foly & synne: Another is to remembre hym of boūtie, that he of other folke hath receiued: Another is to be benigne to hys good subictes, wherfore sayth Senecke: there is nothyng more couenable to a mā of hygh estate, than debonairte and pite. And therfore these flyes that men call bees, whan they make her kynge, they chese one that hath no pricke, wherwyth he may stynge.
Another is, man to haue a noble hert & a diligent, to attayne to the hyghe vertuous thynges. Nowe certes, a man to haue pride in the goodes of grace, is also an outragious foly: for those gyftes of grace y t shulde haue tourned hym to goodnesse, and to medycen, tourneth hym to venym and confusion, as fayth saynte Greg. Certes also, who so hath pride in the goodnesse of fortune, he is a ful greate fole: For somtyme is a mā a great lorde by the morne, that is a catyfe, and a wretche or it be nyght: and somtyme the ryches of a man is cause of his death. Somtyme the delyces of a man, is cause of a greuous melady throughe whyche he dyeth. Certes, the comendation of the people is somtyme full false and brotell for to trust Thys day they prayse, to morow they blame. God wot, desyre to haue cōmendation of the people, hath caused death to manye a busye man. Nowe syth that so it is, that ye haue vnderstande what is pride, and which be the speces of it, and whence it sourdeth & spryngeth: nowe ye shall vnderstand which is the remedy ayenst it. Humilytie or mekenesse is the remedye ayenst pride, y t is a vertue, through whyche a mā hath very knowledge of hym selfe, and holdeth of hym selfe no price ne deyntie, as in regarde of hys desertes, consyderynge euer hys freelte. Now bene there thre maner of humilytes: As humylyte in herte, another humylytye is in mouthe, and the thyrde is in workes. The humilytie in herte, is in four maners: That one is, whan a manne holdeth hym selfe as nought worth before God of heuen. The seconde is, whan he dispiceth none other man. The thyrde is, whan he ne recketh nat though men holde hym nought worth. And the fourth is, whā he is not sory of his humiliation. Also the humilitie of mouth is in four thinges. In a temperate speche, in humilitie of spech, & whā he cōfesseth with his owne mouth, that he is suche as him thynketh, that he is in his hert: Another is, whā he prayseth the bounte of another man & nothyng therof minyssheth. Humilitye also in werke, is in foure maners. The fyrste is, whan he putteth other men before him, y e second is to chese the lowest place ouer al, the [Page] thyrde is, gladly to assent to good coūsayle, the fourth in, to stand gladly to the awarde of his souerains, or of him that is in hier degre. Certeyn this is gret werke of humilite.
¶De Inuidia.
AFter Pride woll I speke of the foule synne of Enuye, whyche that is after the worde of the philosofer, sorow of other mennes prosperitie. And after the worde of saynt Augustin: it is sorowe of other mennes wele, & the ioy of other mēnes harme. This foule synne is platly agaynste the holy ghost: al be it so, that euery synne is ayenst the holy gost: yet nathles, for asmoch as bounte apertayneth properly to the holy gost: & enuy cometh properly of malice, therfore it is properlye ayenst the bountie of the holy gost. Nowe hath malice two speces, y t is to say: hardines of herte in wickednes, or els the fleshe of a man is so blynde, that he cōsidreth nat that he is in syn, or recketh nat y t he is in syn, which is the hardines of y e deuyl. That other spece of enuy is, whan that a mā denyeth trouth, whā he knoweth that it is trouth, & also whā he repenteth y e grace that God hath yeue to his neyghbour: & all this is by enuy. Certes, thā is enuy y e worst sinne that is, for sothly al other sinnes be sō time onely ayenst o speciall vertue: but certes, enuy is against al vertues & al goodnes For it is sory ayenst al boūties of her neighbour, & in this maner, it is diuers from al other synnes. Alas: for there ne is any synne that it ne hathe some delyte in it selefe, saue only enuy, that euer hath in it selfe anguishe & sorow. The speces of enuy ben these, there is fyrste sorowe of other mennes goodnesse and of her prosperitie, & prosperite is kyndlye mater of ioye: Than is enuye a synne ayenst kynde. The seconde spece of enuye, is ioy of other mennes harme, and that is properly lyke to the deuyll, that euer reioyseth hym of mannes harme. Of these two speces cometh bacbytynge, and thys synne of bacbytynge or detractynge hathe certayne speces, as thus: Some man prayseth hys neyghboure by a wycked entent, for he maketh alwaye a wycked knot at the last ende: alway he maketh a but at the last ende that is digne of more blame, thā is worth al the praysyng. The seconde spece is, that if a mā be good, or doth or sayeth a thynge to good entente, the backbyter woll turne al y t goodnesse vp so downe, to hys shreude entente. The thyrde is to amynishe the bountye of hys neyghbour. The fourth spece of backbytyng is thys, that yf men speke goodnesse of a man, than woll the backbiter saye: Perfay such a man is yet better than he, in dispraysynge of hym y e men prayse. The fyfth spece is thys, for to cōsent gladly and herkē gladly to y e harme that men speke of other folke: Thys synne is ful great, and aye encreseth after the wycked entent of the backbiter. After backbytynge cometh grutching or murmuration, and somtyme it spryngeth of unpacience ayenst God, and somtyme ayenst man. Ayenst God it is whan a man grutcheth ayenst payne of hel, or ayenst pouertie or losse of catel, or ayenst rayne or tempeste, or els grutcheth that shrewes haue prosperite, or els for that good mē haue aduersite: and all these thynges shulde men suffre paciently, for they come by the ryghtfull iudgement and ordinaunce of God. Somtime cometh grutching of auarice, as Iudas grutched ayenst Maudelen, whan she anoynted the heed of our lorde Iesu Christe, with [...] precious oyntment. Thys maner murmu [...]rynge is suche, as whan man grutcheth of goodnes that hym selfe doth, or that other folke done of her owne catel. Somtyme cometh murmure of pride, as whan Symon the pharisee grutched ayenst Maudeleyn, whan she aproched to Iesu Christ & wepte at hys fete for her synnes. And somtyme it sourdeth of enuy, whā mē discouer a mans harme y t was priuy, or bereth him on hand a thing that is false. Murmure also is ofte among seruaūtes y e grutche whā her soueraynes byd hem do lefull thynges, & for as much as they dare not opēly wythsay y e cō maūdemēt of her soueraynes, yet woll they say harme & grutche & murmure priuely for very dispite: which wordes they cal the dyuels pater noster, though so be that the dyuel had neuer pater noster, but y t lende folke yeueth it such a name. Somtyme it cometh of yre or pryuy hate, y t nourysheth rancoure in the herte, as afterwarde I shall declare. Than cometh also bytternesse of herte, thorowe [Page cviii] whych bytternesse euery good dede of hys neyghboure semeth to hym bitter & vnsauery. Than cometh discorde that vnbyndeth al maner of frendshyp. Than cometh scornyng of hys neyghbour, all do he neuer so well. Than cometh accusynge, as whan man seketh occasion to anoy his neighbour whych is lyke the craft of the dyuel, y t wayteth both daye and nyght to accuse vs all. Than cometh malignitie, through whyche a man anoyeth hys neyghbour priuely if he may: and yf he may not algate hys wycked wyll shall not let as for to brenne his house priuely, or enpoyson or sle hys beastes, and semblable thynges. Nowe woll I speke of the remedye ayenst thys foule synne of enuy. First is the loue of God principally, and louyng of hys neyghbour as hym selfe: for sothly that one ne may not be wythout that other. And truste well that in the name of thy neyghbour thou shalte vnderstande the name of thy brother, for certes all we haue one father fleshly & one mother, y t is to saye, Adam & Eue, & also one father spirituell y t is God of heuen. Thy neyghboure art thou bounde for to loue, & wyll him all goodnesse & therfore sayth god: loue thy neighbour as thy selfe, y t is to saye, to saluatiō both of lyfe & soule. And moreouer thou shalte loue hym or worde & in benigne admonyshynge & chastysyng, & comforte him in his noyaunces, & pray for him with al thy hert. And in dede thou shalte loue him in such wyse that thou shalt do to him in charitie, as thou woldest that it were done to thine owne person: and therfore thou ne shalt do hym no damage in wicked worde, ne harme in his bodye ne in his catel, ne in hys soule by entysyng of wicked ensample. Thou shalte not desyre hys wyfe ne none of hys thynges. Vnderstande also that in the name of neyghbour is comprehēded hys enemy: Certes man shal loue hys enemy by the commaundement of God and sothly thy frende thou shalt loue in god. I saye thine enemy shalt thou loue for goddes sake▪ by hys cōmaūdemēt, for if it were reason that man shulde hate his enemy, forsoth god wolde not receyue vs to hys loue y t ben hys enemies. Ayenst thre maner of wrō ges that his enemy doth to him, he shall do thre thynges, as thus: ayenst hate & rācour of hert, he shal loue hym in hys hert: Ayenst chiding & wicked wordes, he shall praye for his enemy: Ayenst wicked dedes, he shal do him bountie. For Christe sayeth: Loue your enemies, & pray for hem y t speke you harme & for hem that chase and pursue you: and do bounte to hem y t hate you. Lo, thus cōmaū deth vs our Lorde Iesu Christ to do to our enemies: For soth nature driueth vs to loue our frendes, and parfay our enemyes haue more nede of loue than our frendes, & they y t more nede haue, certes to hem shall men do goodnesse. And certes in that dede haue we remembraunce of the loue of Iesu Christ y t dyed for hys enemyes: And in asmuche as that loue is more greuous to perfourme, so much is the more gret the merite, & therfore the louyng of our enemye hath cōfounded y e dyuels venym: For ryght as the dyuel is cō founded by humilitie, righte so is he wounded to the deth by the loue of our enemy, certes thā is loue the medicyn that casteth out the venym of enuie fro mannes herte. The speces of this place shall be more largely declared in her chapiters folowyng.
¶De Ira.
AFter enuye wol I discriue the synne of Ire, for sothly who so hath enuye vpon hys neyghbour, anone he woll comenlye fynde hym a mater of wrathe in word or in dede, ayenst hym to whō he hath enuye: And as wel cometh ire of pride as of enuy, for sothly he that is proud or enuyous is lyghtly wrothe. Thys synne of yre, after the discriuynge of saynte Austyn is wycked wyll to be auēged by worde or by dede. Ire after the phylosopher, is the feruent bloude of mā yquycked in hys hert, through which he wolde harme to hym that he hateth: for certes the herte of man by eschaufynge and mouyng of hys bloude, wexeth so troubled that it is out of al maner of iugement of reason. But ye shal vnderstande y e ire is in two maners, that one of hem is good, & that other is wicked. The good ire is by ielousye of goodnes, through which a mā is wrothe with wickednes, & ayenst wickednesse. And therfore saith a wise man, that ire is bet thā playe. This ire is with debonairte, and it is wroth without bitternes, not wroth ayenst the man, but wrath with the misdede of the [Page] man: As saith the prophete Dauid: Irascimini, et nolite peccare. Nowe vnderstande that wicked ire is in two maners, that is to saye, sodayn ire or hasty ire wythout auysement & consentyng of reason: The meaning and the sence of this is, that the reason of a mā ne cōsent not to that sodayne ire, & than it is venyal. Another ire is ful wycked, that cometh of felony of hert, auysed and cast before, wyth wicked wyl to do vengeaunce, & therto his reason cōsenteth: and sothly thys is deedly synne. Thys ire is so displeasaunt to God, that it troubleth hys house, & chaseth the holy goste out of mans soule, & wasteth & distroyeth that likenesse of God, that is to say the vertue of that is in mans soule and putteth in hym the lykenesse of the dyuel, and taketh the man fro God that is his rightful lord. This is a ful great pleasaūce to the dyuell, for it is the dyuels fournayes that is eschaufed with the fyre of hell: For certes ryght so as fyre is more myghtye to distroy erthly thinges thā any other elemēt ryght so ire is myghty to distroy al spirituel thynges. Loke how that fyre of smale coles that ben almost deed vnder asshen, woll reuyue or quycke ayen whan they bene touched wyth brymstone, right so ire wol euermore quyck ayen whan it is touched by the pride that is couered in mans hert. For certes fyre ne maye not come out of nothynge, but yf it were first in the same thinge naturally: as fyre is drawe out of flyntes wyth stele. And ryght so as pride is many tymes mater of ire, ryghte so is rancour nourice & keper of ire. There is a maner tree, as sayth saynt Isodore, y t whan a man maketh fyre of the sayd tree, & couer the coles of it wyth asshen, sothly the fyre of it wol last a yere or more: And right so fareth it of rācoure whā it is ones conceyued in the hertes of some men, certes it wol last perauēture from one Ester day vntyl another Ester day or more But certes that same man is ful ferre from the mercy of god al that whyle. In this forsayde dyuels fourneis there forge thre shrewes: Pride that aye bloweth & encreaseth the fyre by chiding & wicked wordes: Than standeth enuy & holdeth hote yron in y e fyre vpon the hert of man with a payre of longe tonges of long rācour. And thā stādeth the syn of cōtumely or strife & chest, & battereth and forgeth by vilaynous repreuinges. Certes this cursed syn anoyeth both to the man hym selfe & also hys neyghbour. For sothly almoost al the harme or damage that anye mā doth to his neighbour cōmeth of wrath for certes outragious wrath dothe all that euer the foule fende willeth or cōmaundeth hym, for he ne spareth neither our lorde Iesu Christe, neyther his swete mother. And in hys outragiouse angre & yre, alas alas, ful many & diuers at that time, feleth in his hert ful wickedly both of Christ and also of al his halowes: Is not this a cursed vice? yes certes. Alas it taketh fro mā his witte & hys reason, and all his debonayre lyfe spirituell that shulde kepe his soule. Certes it wythdraweth also goddes dewe lordshyp, and that is mans soule, and the loue of hys neighbours. It stryueth also all day ayenst trouth, it reueth him the quyete of his hert, & subuerteth hys soule. Of tre cōmeth these stinkinge engendrures. First hate, y t is olde wrath discord, through which a man forsaketh his olde frend y t he hath loued ful long And than cometh warre and euerye maner of wrong that a mā doth to his neyghbour in body or in catell. Of this cursed syn of [...] cometh also māslaughter. And vnderstand wel that homicide, that is manslaughter is in diuers wyse.
Some maner of homicide is spirituell and some is bodily. Spirituell manslaughter is in .vi. thynges. Fyrst by hate as sayth Saynte Iohan: He that hateth hys brother, is an homicide. Homicede is also by backebytynge, of whyche backebytinge sayeth Salomon, that they haue two sweatdes, wyth whych they slee her neyghbours For sothlye as wycked is to take from hym hys good name as hys lyfe. Homicide is also in geuing of wycked counsel by fraude as for to geue counsayle to areyse wrongfull customes, and talages. Of whyche sayeth Salomon: A Lyon roringe and a be [...]e hongry, be lyke to the cruel lordes in wythholdyng or abredging of the shepe or y e hyre of the wages of seruauntes, or els in vsury, or in wythdrawyng of the almesse of poore folke. For whyche the wyse man sayeth. Fedethe hym that almooste dyeth for honger, for sothly but if ye fede him ye slee him. And al these bene deedlye synnes. Bodylye manslaughter [Page cix] is when thou sleest hym wyth thy tonge: An other maner is, when thou commaundest to slee a mā, or els yeuest coūsayle to slee a man. Manslaughter in dede is in foure maners. That one is by lawe, ryghte as a Iustyce dampneth hym that is coulpable to the death: But let the Iustice be ware that he do it ryghtfully, & that he do it not for delyte to spyll bloode, but for kepyng of ryghteousnes. An other homicide is done for necessitie, as when a mā sleeth an other in his defence, and that he ne maye none otherwyse escape wythout slaughter of hys aduersary, he doth synne, and he shal beare penaunce as for deedly synne. Also yf a man by case or aduenture shote an arowe or caste a stone, with whych he sleeth a man, he is an homicide. Al so if a womā by negligēce ouerlieth her child in her slepynge, it is homicide & deedly synne Also when a man distourbleth conception of a chylde, and maketh a woman eyther bareyne by drynkynge of venymous herbes, thorough whyche she maye not conceyue, or sletth a chylde by drynkes, or els putteth certayne materiall thynges in her secre places to slee the chylde, or els doth vnkyndly synne by whyche a man or a womā shedeth her nature in maner or in a place there as a chylde maye not be conceyued. Or els yf so be that a woman hathe conceyued, and hurteth her selfe, and by that myshap the chylde is slayne yet it is homicide. What saye we of those women that murtheren her chyldren for bycause of eschewynge of worldly shame? Certes it is an horryble homicide. Homicide is also yf a man approche to a womā by desyre of lecherye, thorough whyche the chylde is peryshed, or els smyteth a woman wetyngly throughe whyche she leseth her chylde: All these bene homicides and horrible dedly synnes. Yet come there of yre mo synnes, as well in worde as in thought, and dede: As he that arretteth vpon God, or blameth god of the thynge of whych he is hym selfe gylty or dyspyseth God and all hys halowes, as done the cursed hasardours in dyuers countreyes: Thys cursed synne done they, when they fele in her herte ful wyckedly of God & of hys halowes. Also when they treate vnreuerentlye the sacrament of the aulter, that synne is so great that vnneth it may be released, but that the mercy of God passeth al hys werkes it is so greate and he so benygne. Then commeth of yre an atterly anger, whē a man is sharpelye amoneshed in hys shryfte to leaue hys synne: Then woll he be angry and answere hokerlye and angerlye, or defende or excuse hys synne by vnstedfastnesse of hys fleshe, or elles he dydde it for to holde companye wyth hys felowes, or elles he sayeth the fende entyced hym, or elles he dothe it for hys youth, or elles his complexion is so coragious that he maye not forbeare, or elles it is hys destenye he sayeth vnto a certayne age, or elles he sayeth it commeth hym of gē tylnesse of hys aūcesters, and semblable thynges. All these maner of folke so wrappe hem in her synnes, that they ne woll not delyuer hym selfe: For sothlye no wyghte that excuseth hym selfe wylfullye of hys synne, maye not be delyuered of hys synne tyl that he mekelye beknoweth hys synne. After thys then commeth swearynge, that is expresse agaynste the commaundemente of God, and thys befalleth often of angre and of yre. God sayeth: Thou shalte not take the name of thy Lorde God in vayne or in ydell. Also oure Lorde Iesu Christe sayeth by the worde of saynte Mathewe: Ne wyll ye not sweare in all maner, neyther by heauen, for it is goddes trone, ne by earth, for it is the benche of his feete, ne by Hierusalem, for it is the cytie of a greate kynge, ne by thyne heed, for thou mayste not make an heere neyther whyte ne blacke: but say by youre worde, yea yea, naye naye: and what that is more, it is of yuell. Thus sayeth Christe. For Christes sake sweare not so synfullye in dysmembrynge of Christe: By soule, herte, bones, and bodye, for certes it semeth that ye thynke that the cursed Iewes ne dysmembred not ynoughe the preciyous persone of Christe, but ye dysmembre hym more. And yf so be that the lawe compell you to sweare, then ruleth you after the lawe of God in your swearyng as sayeth Ieremy the fourth chapter. Thou shalte kepe thre condicions, thou shalt swere in trouth, in dome & in ryghtwysenesse, thys is to saye, thou shalte sweare sothe. For euerye lesynge is ayenst Christ, for Christ is verye trouth. And thynke well thys that euerye great swearer not compelled laufully to swere, the plage shal not depart fro his house whyle he vseth suche vnlawfull swearynge. [Page] Thou shalte swere also in dome, when thou arte constrayned by thy domes man to wytnesse trouthe: Also thou shalt not sweare for enuye, neyther for fauoure, neyther for mede or rewarde, but onelye for ryghteousnesse & for declarynge of it to the honoure and worshyppe of God, and to the aydinge and helpe of thyne euen christen. And therfore euerye man that taketh goddes name in ydel, or falselye sweareth wyth hys mouthe, or els taketh on hym the name of Christe to be called a christen man, and lyueth ayenst Christes lyuynge and hys teachynge, all they take goddes name in ydell. Loke also what sayeth saynt Peter, Actuum. iiij. Capitu. Non est aliud nomē sub celo. &c. There is none other name sayeth saynt Peter vnder heauen yeue to men, in whyche they maye be saued, that is to saye, but the name of Iesu Christ. Take hede eke howe precious is the name of Iesu Christ, as sayeth saynt Paule, ad Philippenses secundo. In nomine Iesu. &c. That in the name of Iesu euery knee of heauenly creatures, earthlye, and of hell shulde bowe, for it is so hye and so worshypfull, that the cursed fende in hel shulde tremble to heare it named Then semeth it that men that sweare so horriblye by hys blessed name, that they dyspyse it more boldely then the cursed Iewes, or els the dyuell that trembleth whē he heareth hys name.
Nowe certes syth that swearyng, but yf it be lawfullye done, is so hyelye defended: moche more is forswearynge falslye, and yet nedelesse.
What say we also of hem that delyte hem in swearynge, and holde it a genterye or a māly dede to sweare great othes? And what of hem y t of very vsage ne cease not to sweare greate othes, all be the cause not worthe a strawe? Certes thys is horrible synne. Swerynge sodeynly is also a great synne. But let vs go now to that horrible synne swearynge of adiuration and coniuration, as done these false enchaūtours or nigromācers in basyns full of water, or in a bryght swearde, in a cercle, in a fyre, or in the sholderbone of a shepe? I can not saye but that they done cursedly & dampnably ayenst Christe, and all the fayth of holy churche.
What say we of hem y t beleue on Deuinales, as by flyghte or by noyse of byrdes or of beestes, or by sorte, by Geomācye, by dremes, by chyrkynge of dores or crakynge of houses, by gnawynge of rattes, & suche maner wretchednesse▪ Certes al these thynges ben defended by god and holy church, for whyche they bē accursed tyl they come to amendemēt y t on such fylth set her belyue. Charmes for woū des or maladye of men or of beestes, yf they take any effecte, it maye be perauenture that God suffreth it, for folke shuld yeue the more fayth and reuerence to hys name.
Nowe woll I speke of leasynges whych generally is false sygnifyaunce of worde in entent to dysceyue hys euen christen. Some lesynge is, of which there cometh none auaū tage to no wyght, and some leasyng turneth to the profyte or ease of o man, and to the damage of an other man. An other leasynge is for to saue hys lyfe or hys catell, whych commeth of delyte for to lye, in which delyte they woll forge a longe tale, and paynt it wyth al circumstaunces, where al the tale of y e groūd is false. Some leasynge cometh for he woll susteyne hys wordes: Some leasyng cometh of retchelesnesse wythout auysemēt, and semblable thynges. Lette vs nowe touche the vyce of flaterye, whyche ne cometh not gladlye but for drede, or for couetyse. Flatterye is generally wronful praysynge. Flaterers bene the dyuels nouryces, that noryshe, hys chyldren wyth mylke of losyngerye: Forsoth Salomon sayeth that Flatery is worse then detraction, for somtyme detractiō maketh an hauteyne man be the more humble, for he dredeth detraction, but certes flaterye maketh a man tenhaunce hys herte and countenaunce Flaterers be y e deuels enchaūtours, for they make a man to wene hym selfe be lyke, that he is not lyke. Those be lyke to Iudas that betraye a man to sell hym to hys enemy. Flaterers ben the dyuels chapleyns y t euer singe Placebo. I reken flatery in the vyces of yre for ofte tyme yf a man be wrothe wyth another, then woll he flater some wyghte to sustayne hym in hys quarell. Speake we nowe of suche cursynge as cometh of yrous herte Malyson generally maye be sayd euery maner power of harme: Such cursing bereueth man fro the raygne of God, as sayeth saynt Poule. And oft tyme such cursyng wrongfully returneth ayen to him that curseth, as byrd that turneth ayen to hys owne neste. And [Page cx] ouer all thynge men ought eshewe to curse her chyldren and yeue to the deuel her engendrure as farre forth as in hem is: certes it is great peryll and great synne. Lette vs then speake of chydynge and reproche, whych ben full great woundes in mās herte, for they vnsowe the semes of frendshyp in mans herte: for certes vnneth maye a man be playnly be accorded wyth hym, that hym openly hath reuyled and repreued, and dyslaundred: Thys is a full gastly synne as Christe sayeth in the gospell. And take hede nowe that he that repreueth hys neyghboure eyther he repreueth hym by some harme of paine that he hath vppon hys body as mesell, croked, harlot, or by some synne that he doth. Now yf he repreue hym by harme of payne, then turneth the re [...]efe to Iesu Christ: For payne is sende by the ryghtwyse sonde of God, and by hys suffraunce, be it meselry, meyme, or maladye: And yf he repreue him vncharitably of synne as thou holour, thou dronkelewe harlot, and so forth. Then pertayneth that to the reioysynge of the deuell, whyche euer hath ioye y t men done synne. And certes chydynge maye not come but of vylaynous hert, for after the haboundaunce of the herte speaketh y e mouth full ofte. And ye shal vnderstande, that loke by any waye when any man shall chastyse or correct another, that he beware frō chydyng or repryuynge: for truely but he beware, he maye full lyghtlye quycken the fyre of angre and of wroth, whych he shulde quenche: And perauenture sleeth him whych he myght chastyse wyth benignite. For as sayeth Salomō The amiable tonge is the tree of lyfe, that is to saye, of lyfe spirituell. And sothlye a dissolute tonge sleeth the spirites of hym that repreueth, and also of hym whych is repreued Lo, what sayeth saynt Augustyne: There is nothynge so lyke the dyuels chylde, as he whych ofte chydeth.
A seruaunt of God behoueth not to chyde And thoughe that chydynge be a vyllainous thynge betwyxte all maner folke, yet it is certis moost vncouenable bytwene a man and hys wyfe, for there is neuer reste. And therfore sayeth Salomon: An house that is vncouered and droppynge and a chydynge wyfe, ben a lyke.
A man whych is in a droppynge house in many places, though he eschewe the droppynge in one place, it droppeth on hym in an other place: So fareth it by a chydynge wyfe, yf she chyde hym in one place she woll chyde hym in another: And therfore better and greatly more plesaunt is a morsell or lytell gobet of bread wyth ioye, then an house fylled full of delyces wyth chydynge & guerrynge, sayeth Salomon. Saynt Poule sayeth: O ye women, beth ye subiecte to youre husbandes, as you behoueth and ought in God: And ye mē loueth your wyues, ad Colossenses .iij.
Afterwarde speke we of scornyng whych is a wycked synne, and namely when he scorneth a man for hys good werkes: For certes suche scorners fare lyke the foule tode, that maye not endure to smell y e swete sauoure of the vyne whē it flourysheth. These scorners bene partynge felowes wyth the dyuell, for they haue ioye whē the dyuell wynneth, and sorowe yf he leseth. They ben aduersaryes of Iesu Christ, for they hate that he loueth, that is to saye, saluation of soule.
Speake we nowe of wycked counsayle, y e whych is a traytoure, for he dysceyueth hym that trusteth in hym: Vt Achitofel ad Salomonem. But nathelesse, yet is hys wycked counsayle fyrst ayenst hym selfe, for as sayeth the wyse man: euery false lyuynge hath this properte in hym selfe, that he that wol anoye another man, he anoyeth fyrst hym selfe. And men shall vnderstande, that man shall not take hys counsayle of false folke, ne of angrye folke, or greuous folke, ne of folke that loue specially to moche worldly folke, namely in counsaylynge of soules.
Nowe cometh the synne of hem that sowe and make dyscorde amonge folke, whyche is a synne that Christ hateth vtterly, & no wonder is: for he deyde for to make concorde. And more shame do they to Christe then dyd they that hym crucifyed: For God loueth better that frendship be amonges folke then he dyd hys owne body, which that he gaue for vnite Therfore ben they lykened to the dyuell that euer be aboute to make dyscorde. Nowe commeth the synne of double tōge, such as speke fayre before folke, and wyckedly behynde, or els they make semblaūt as though they spak of good entencion, or els in game and playe, and yet they speake of wycked entent.
Nowe cometh hewrayenge of counsayle, [Page] through whych a man is dyffamed: Certes vnneth maye he restore the domage. Nowe cometh menace, that is an open folye, for he that ofte menaceth, he threateth more then he maye performe full ofte tyme. Nowe commeth ydell wordes, that is wythout profyte of hym that speaketh the wordes, and also of hym that herkeneth the wordes: Or els ydel wordes ben those that ben nedelesse or wyth out entent of naturall profyte. And all be it that ydell wordes be somtyme venyall synne yet shulde men doute hem, for we shall yeue rekenynge of hem before God. Now cometh ianglynge that maye not be wythout synne. And as sayeth Salomon: it is a sygne of a perte folye. And therfore a philosopher sayde when men asked hym howe that he shulde please the people, he answerde: Do many good workes and speake few vanities. After this cometh the synne of iaperies, that ben y e deuels apes, for they make folke to laughe at her iaperye, as folke do at the gaudes of an ape: whych iapes defendeth saynt Paule. Loke howe that vertuous wordes and holy comforte hem that trauayle in the seruyce of Christ: Ryght so comforteth the villaynous wordes and knackes of iapers hem, that trauayle in the seruyce of the deuell. These bene the synnes of the tonge, that come of yre and of other synnes.
The remedy ayenst Ire
THe remedy ayenst Ire, is a vertue that men cal Mansuetude, that is Debonairie, and also another vertue that men clepe Pacience or sufferaunce. Debonayrte wythdraweth and refrayneth the stee rynges and mouynges of mannes corage in herte, in suche maner that they ne skyppe not out by anger ne yre. Sufferaunce suffereth swetely all the anoyaunces and wronges y e men done to man outwarde. Saynt Ierome sayeth thys of debonairte, y t it doth no harme to no wyght, ne sayeth: ne for no harme that men do ne saye, he ne chafeth ayenst reason. Thys vertue somtyme cometh of nature: for as sayeth the philosopher, A man is a quycke thynge by nature, debonayre and tretable to goodnesse: but when debonairte is enformed of grace, then it is the more worth.
Pacience is another remedye ayenst ire, & is a vertue that suffreth swetely euery mannes goodnesse, & is not wroth for no harme that is done to hym. The philosopher sayeth that pacience is the vertue that suffreth debonairly all the outrages of aduersite, and euerye wycked worde. Thys vertue maketh a man lyke to God, and maketh hym goddes owne chylde: as sayeth Christ. Thys vertue dyscomfyteth thyne enemye. And therfore sayeth the wyse man: Yf thou wolde vanquyshe thyne enemye learne to suffre. And thou shalte vnderstande that a man suffreth foure maner of greuaunces in outward thynges, ayenst the whyche foure he muste haue foure maner of paciences.
The fyrst greuaunce is of wycked wordes whyche suffred Iesu Christe wythout grutchynge full paciently, when the Iewes dyspysed hym full ofte. Suffre thou therfore paciently, for the wyse man sayeth: Yf thou stryue with a foole, though y e foole be wroth or though he laugh, alwaye thou shalte haue no reste. That other greuaunce outwarde is to haue domage of thy catell: There ayenst suffred Christ full paciently, whē he was d [...]spoyled of al that he had in thys lyfe, and that was but hys clothes. The thyrde greuaunce is a man to haue harme in hys body: That suffred Christ full paciently in al his passion The fourth greuaunce is in outragious laboure in werkes▪ wherfore I saye, that folke that make her seruauntes to trauayle to greuouslye or out of tyme, as in holy dayes, sothly they do great synne. Here ayenst suffered Christ full paciently, and taught vs pacience when he bare vpon hys blessed shoulders the crosse, vpon which he shuld suffre dyspytous death. Here maye men learne to be paciēt, for certes not only Christen be paciente for loue of Iesu Christ, and for reward of blessed lyfe that is perdurable, but certes the olde paynems that neuer were christened, cōmended and vsed the vertue of paciēce. A philosopher vpon a tyme that wolde haue beate his dysciple for hys great trespace, for whych he was moued, & brought a rodde to beate the chylde & when this chyld sawe the rodde, he sayd to hys mayster: what thynke ye to do? I woll beate the sayd the mayster for thy correction. Forsoth sayd the childe, ye ought fyrst correct [Page cxi] your selfe that haue lost al your pacience for the offence of a chylde. Forsoth sayd the mayster all wepynge, thou sayest soth: Haue thou the rodde my dere chylde, and correcte me for myne impacience. Of pacience cometh obedience, throughe whyche a man is obediente to Christ & to al hem to which he ought be obediēt in Christ. And vnderstand wel that obedience is perfyte when that a man doth glad lye and hastely with good herte entierlye, all that he shulde do. Obedience generally is to perfourme the doctryne of God and of hys so ueraygnes, to whych hym ought to be obeysaunt in all ryghteousnesse.
¶De Accidia.
AFter the synnes of Enuy and yre, nowe woll I speke of the synne of Accidie: for enuy blindeth the herte of a mā, and yre troubleth a man & accidie maketh hym heuy, thoughtfull & pensyfe. Enuye and yre maken bytternesse in herte▪ whych bytternesse is mother of accidie & taketh fro hym the loue of al goodnesse, thē is accidie the anguyshe of trouble of herte. And saynt Augustyne sayeth: It is anoye of goodnesse and anoye of harme. Certes thys is a dampnable synne, for it doth wronge to Iesu Christ, in as moche as it benōmeth the seruyce that men ought do to Christe, as sayeth Salomon: but accidie doth no suche diligence. He doth all thynge wyth anoye & with wrawnesse, slacknesse, and excusation: wyth ydelnesse and vnlust.
For whych the boke sayeth: Acursed be he that doth the seruice of god negligently. Thē is accidie enemye to euery estate of man. For certes the state of man is in thre maners.
Eyther it is in the estate of Innocency, as was the estate of Adam before that he fyll in to synne, in whych estate he was hold to worke, as in praysynge and laudynge God. And ther estate is y e estate of synfull mē: in which estate men bene holden to laboure in prayenge to God for amendement of her synnes, and that he woll graunte hem to ryse out of her synnes.
Another estate is the state of grace, in whiche state he is holden to workes of penitence: and certes to all these thynges is accidie contrary, for he loueth no busynesse at all. Nowe certes, thys foule synne accidie is also a full great enemye to the lyfelode of the body, for it ne hath no purueyaunce ayenst tēporel necessite, for it forswoleth, forslogeth, & destroyeth al goodes temporel by rechelesnesse. The iiij. thynge is, that accidie is lyke hem y e bene in the payne of hel, bycause of her slouth and heuynesse: for they that be dampned bene so bounde, that they maye neyther well do ne thynke. Of accidie cometh fyrst that a man is anoyed and encombred to do any goodnesse, & maketh y e God hath abhominacion of such accidie, as sayeth saynt Iohn. Nowe cometh slouth that wol nat suffre no hardnesse ne penaunce: for sothly slouth is so teder and so delycate, as sayeth Salomon, that he woll suffre no hardnesse ne penaunce, and therfore he marreth all that he doth. Ayenst thys rotten synne of accidie & slouth, shulde men exercise hem selfe & vse hem to do good workes: and māly and vertuously catch corage to do, thyn kynge that our Lorde Iesu Christe quyteth euery good dede, be it neuer so lyte. Vsage of labour is a great thyng. For it maketh as sayeth saynt Bernard, y e labourer to haue strōge armes and harde senewes: & slouth maketh heuye, feble, and tender. Then cometh drede to begynne to worke any good workes. For certes he that enclyneth to synne, hym thynketh it is so great an empryse for to vndertak the workes of goodnesse, and casteth in hys herte, that the circumstaunces of goodnesse bene so greuouse and weyghtye for to suffre, that he dare not vndertake to do workes of goodnesse, as sayeth saynt Gregorye.
Nowe cometh wanhope, that is dyspayre of the mercye of God, that cometh somtyme of to moch outragious sorow, and somtyme of to moch drede, ymaginynge that he hath do so moch synne, that it wol not auayle him tho he wolde repent hym and forsake synne: thorough whych dyspayre or drede, he abandoneth al hys herte to euery maner synne, as sayeth saynt Augustyne. Whych dampnable synne, yf it continue vnto hys ende, it is called synnynge in the holy goost.
Thys horrible synne is so peryllous, that he that is dyspayred there nys no felony ne no synne that he douteth for to do, as shewed well by Iudas. Certes aboue al synnes then is thys synne moost dyspleasaunt to Christ and moste aduersary. Sothly he that [Page] dyspayreth hym is lyke to the cowarde champion recreaunt, that flyeth wythout nede. Alas alas, nedeles is he recreaūt, and nedelesse dyspayreth. Certes the mercy of God is euer redy to the penitent person, & is aboue al hys werkes. Alas can not a mā bethynke hym on the gospel of saint Luke. xv. where as Christ sayeth, that as well shall there be ioye in heauen vpon a synfull man that doth penitence, as vpon foure score & nynetene ryghtful mē that nede no penitence. Loke ferther in the same gospell the ioye and y e feest of the good man that had loste hys sonne, whē hys sonne wyth repentaunce was retourned to hys father. Can they not remembre hem also, that (as sayeth saynt Luke) capi. xxx. Howe that the thefe that was hāged besyde Iesu Christ sayd: Lorde remembre me, when thou commest in to thy reygne. Forsoth sayd Christ, I saye to the: To daye shalte thou be with me in paradyse. Certes, there is none so horrible synne of man, that ne maye in hys lyfe be dystroyed by penitence, thorough vertue of passyon and of the death of Christe. Alas what nede men then to be dyspayred, syth that hys mercy is so ready and large? Aske and haue. Then commeth sompnolence, that is sluggye slombrynge, whyche maketh a man heuy and dull in body and in soule, & this sinne cometh of slouth: And certes the time that by waye of reason man shulde not slepe, is by y e morowe, but yf there were cause reasonable. For sothely the morowe tyde is most couenable a man to saye hys prayers, & for to thāke God, and to honoure God, & to yeue almesse to the poore, that cometh fyrst in the name of Iesu Christ. Lo, what sayth Salomō? who so woll by the morowe awake to seke me, he shall fynde me. Then cometh neglygence or retchelesnesse, that recketh of nothynge. And though that ignoraunce be mother of al harmes, certes neglygence is the noryce. Negligence ne dothe no force when he shall do a thynge, whether he do it well or euell. The remedye of these two synnes is, as sayeth the wyse man: That he that dredeth God spareth not to do that he ought to do, and he that loueth god he woll do dylygēce to please god by hys werkes, and abādone hym selfe wyth al hys myght wel for to do. Thē cometh ydelnesse, that is the yate of all harmes. An ydell man is lyke to a place that hath no walles, y e dyuell maye entre on euerye syde, or shote at hym that is dyscouert, by temptation on euery syde. Thys ydelnesse is the thorruke of all wycked and vylayne thoughtes, and of al ordure. Certes the heauen is yeue to hem that wyll laboure, and not to ydell folke. Also Dauid sayeth, that they ne be not in the laboure of men, ne they shall not be whypped wyth men. Certes then semeth it they shall be turmented wyth the dyuels in hell, but yf they do penaunce.
Then cometh the synne that mē cal Tarditas, as when a man is so latered, or tarienge or he woll tourne to god: and certes that is a great foly. He is lyke hym that falleth in the dyche, and woll not aryse. And thys vyce cometh of false hope, that he thynketh he shall lyue longe, but that hope fayleth full ofte.
Then cometh lachesse, that is he that whē he begynneth any good worke, anone he wol leaue and stynte it, as done they that haue any persone to gouerne, and ne take of him no more hede, anone as they fynde any contrary or any anoye. These ben the newe sheperdes that let theyr shepe wyttyngly go renue to y e wolfe that is in the breres, or do not force of her owne gouernaunce. Of thys cometh pouerte and destruction bothe of spirituall and temporell thynges. Then cometh a maner coldnesse that freseth the herte of man. Then cometh vndeuotion, through whyche a man is so blont, and as sayeth saynte Bernarde, hath suche langour in hys soule, that he may neyther rede ne synge in holy church, ne here ne thynke of no deuotion, ne trauayle wyth hys handes in no good worke, that it nys to hym vnsauery and al apalled. Then wareth he slowe and slombry and sone wol be wroth and sone is enclyned to hate and enuy. Then cometh the synne of worldly sorowe, such as is called Tristitia, that sleeth a man, as sayeth saynt Poule. For certes suche sorow worketh the death of the soule and body also, for therof cometh that a man is anoyed of hys owne lyfe. wherfore suche sorowe shorteth full ofte the lyfe of man, er that hys tyme is come by waye of kynde.
¶Remedium contra peccatum Accidie.
[Page cxii] AYenst thys horryble synne of Accidie, and the braunches of the same, ther is a vertue that is called Fortitudo or strēgth, that is an affection, throughe whiche a man dispyseth anoycus thynges: This vertue is so mighty and so rygorous, that it dare withstonde mightily, and wisely kepe hym self fro perylles that ben wycked, and wrastel ayenst thassautes of the dyuel, for it enhaunceth and enforceth the soule, right as accidie abateth & maketh it feble: for thys fortitude may endure by longe suffraunce the trauayles that ben couenable. This vertue hath manye speces, the fyrste is called Magnanimite, that is to say, great corage. For certes there behoueth great corage ayenst accidie, lest that it ne swalowe y e soule by the synne of sorowe, or distroye it by wanhope. Certes this vertue maketh folke vnder take harde and greuous thynges by her own wyl wisely and resonably. And for as moch as the deuyll fyghteth ayenst a man more by subtylte and sleyght than by strength, therfore shall a man wythstonde hym by wytte, reason, and discretion. Thā are there the vertues of faythe and hope in God and in hys sayntes, to eschue and accomplisshe the good workes, in the whyche he purposeth fermely to contynue. Than cometh suretie or sykernesse, and that is whan a man ne douteth no traueyle in tyme commyng, of the good workes that he hathe begonne. Than cometh Magnifycence, that is to saye, whan a man dothe and parformeth great workes of goodnesse that he hath begon, and that is thende why that men shuld do good workes. For in the accomplishyng of good workes, lyeth the great guerdon. Thā is there Constance, that is stablenesse of corage, and thys shulde be in hert by stedfast faythe, and in mouthe, in be [...]ynge, in chere, and in dede. Also there ben mo specyall remedyes ayenst accidie, in dyuers workes: as in cōsyderatyō of y e paynes of hell, the ioyes of heuen, and in truste of the grace of the holy ghoost, that wyll yeue hym myght to performe his good entent.
¶De Auaricia.
AFter Accidie woll I speke of Auarice, and of couetyse. Of whych syn saynt Poule sayth the rote of al harmes is couetyse, ad Timoth. vi. For sothly whan the hert of man is cō founded in it selfe and troubled, and that the soule hath lost the confort of god, than seketh he an ydell solace of worldlye thynges. Auarice, after the discryption of saynt Augustyn, is a lycorousnesse in hert to haue erthly thynges. Some other folke saye, that auaryce is for to purchace many erthely thynges, & nothynge to yeue to hem that haue nede.
And vnderstonde that auarice stōdeth nat onely in londe ne catel, but somtyme in sciēce and glorye, & in euerye maner of outragious thynges is Auaryce. And couetyse is thys. Couetyse is for to coueit suche thynges that thou hast nat. And auarice is to with holde & kepe suche thynges as thou haste wythout right. Sothly this auarice is a synne that is ful dāpnable, for al holy writ curseth it, & speketh ayenst y e vice, for it doth wrong to Iesu christ: for it taketh fro him the loue that men to hym owe, & tourneth it backeward ayenst al reason, and maketh that the auarycious man hath more hoope in hys catell, than in Iesu Christ, and dothe more obseruaunce in kepyng of hys treasour, than he dothe in the seruyce of Iesu Christ. And therfore saythe saynt Poule, ad Ephesios quinto: That an auarycious man is the thraldome of idolatrye. What dyfference is there betwyxt an ydolaster and an auaricyous man? But that an ydolaster perauenture ne hathe nat but a mawmet or two, & the auaricious man hath many. For certes euery floreyn in hys co [...]re, is his maumet. And certes the synne of maumetry is the fyrste that God defended, as in the .x. commaūdements it beareth wytnesse, in Exodi Capitu. xx. Thou shalte haue no false goddes before me, ne thou shalte make to the no graue thynge. Thus is an auaricious man, that loueth hys treasour before God, an idolaster. And through this cursed synne of Auyryce and Couetyse, cometh these harde lordeshyppes, through whyche they ben streyned by tyllages, customes, and cariages, more than her duetye or reason is, or elles take they of her bondmen amercyamentes, whyche myght more resonablye be [Page] called extortions than mercyamentes. Of whiche amerciamentes or raunsomynge of bondmen, some lordes stewardes say that it is rightful, for as moche as a churle hath no temporel thynge, that it ne is his lordes, as they saye. But certes these lordshyppes do wrong, that bereue theyr bondmen thynges that they neuer yaue hem. Augustinus de Ciuitate dei. Libro. ix. Sothe is, that the conditiō of thraldom, and the fyrst cause of thraldome was for synne.
Thus may ye se, that thoffence deserued thraldome, but nat nature. Wherfore these lordes ne shulde not moche glorifye hem in her lordeshyps, sythe that they by natural cō dycion ben not lordes ouer thralles, but for that thraldome came fyrste by the deserte of synne. And more ouer there as the law sayth, that temporel goodes of bonde folke ben the goodes of her lorde: ye, that is for to vnderstonde, the goodes of the Emperour, to defende hem in her ryght, but not to robbe hem ne reue hem. Therfore saythe Seneca: thy prudence shulde lyue benygnly with y e thralles. Those that thou callest thy thralles, ben goddes people: and for humble people ben Christes frendes, they ben contubernyall w t the lordes. Thynke also that of suche sede as chorles sprynge, of suche sede spryng lordes: as wel may the chorle be saued as the lorde. The same dethe that taketh the chorle, suche dethe taketh the lorde. Wherfore I rede do right so with the chorle as thou woldest that thy lorde dyd wyth the yf thou were in hys plyght. Euery synful man is a chorle to syn: I rede the lorde certes, that thou werke in suche wyse with thy chorles, that they rather loue the thā drede the. I wote wel that there is degree aboue degree, as reson is, and skyll is that men do her deuoyre there as it is due: But certes extorcions and dispyte of your vnderlynges is dampnable. And ferthermore vnderstonde wel, that these conquerours or tyrauntes make ful ofte thralles of hem that ben borne of as royal bloode as ben they that hem conquere. This name of thraldom was neuer erst knowe, tyl that Noe sayd that his sonne Canam shulde be thral to his brethern for hys synne. What saye we than of hē that pyl and do extorcions to holy church: Certes the swerde that men yeue fyrste to a knyght, whan he is newe dubbed, sygnyfyeth that he shulde defende holy churche, and not robbe and pyl it, and who so doth he is traytour to Chryst. And as saythe saynt Austyn, they ben the dyuels woulues that strangle the shepe of Iesu christ, and done worse than woulues for sothely whan the woulfe hathe full hys wombe, he stynteth to strangle shepe: But sothlye the pyllours and dystroyers of holy church goodes ne do not so, for they ne stynte neuer to pyll. Nowe as I haue sayde, sythe so is that synne was fyrste cause of thraldom than is it thus, that at the tyme that all thys world was in synne, thā was al this worlde in thraldom and in subiection, but certes syth the tyme of grace came, god ordayned y t some folke shulde be more hye in estate and in degre, and some folke more lowe, and that eche shulde be serued in hys astate. And therfore in some coūtreys there they be thralles, whā they haue turned hem to y e faythe, they make her thralles free out of thraldome, and therfore certes the lorde oweth to hys man that the man oweth to the lorde. The pope calleth hym selfe seruaunte of the seruauntes of God, but for as the estate of holy churche ne might not haue ben, ne the comen profyte myght not haue be kept, ne peace ne reste in erthe, but yf god had ordayned that some mā had hier degree and some men lower. Therfore was soueraynte ordayned to kepe, mayntayne, and defende her vnderlynges and her subiectes in reason, as ferforth as it lyeth in her power, and not to distroye ne confounde hem. Wherfore I say, that those lordes that ben lyke wolues that deuour the possessyons or the catel of poore folkes wrongfully, with out mercy or mesure, they shal receyue be the same mesure y t they haue mesured to poore folke, the mesure of Iesu Christ but it be amended. Nowe cometh disceyte betwixt marchaunt and marchaunt. And thou shalt vnderstonde that marchaundyse is in two maners, that one is bodily, and that other is goostly: that one is honest and leful and that other is dishonest and vnleful.
The bodily marchaundyse that is lefull & honest is thys: that there as god hath ordayned that a reygne or a countreye is suffysaūt to hym selfe, than it is honeste and lefull that of haboundaunce of hys countrey, men helpe an other countrey that is nedy: And therfore there muste be merchaūtes to bring [Page cxiii] fro one countrey to that other her marchaundyse.
That other marchaundyse that mē haunten with fraude, and trecherye, and disceyte, with leasynges and false othes, is right cursed and dampnable. Espirituel marchaundyse is properly Symonye, that is ententife desyre to bye any thynge espyrituel, that is a thynge whyche apertayneth to the sayntuarye of God, and to cure of the soule. This desyre yf so be that a man do hys dilygence to perfourme it, al be it that hys desyre ne take non effecte, yet it is to him a deedlye synne, & yf he be ordred, he is irreguler. Certes symonye is called of Symon Magus, that wolde haue bought for temporell catell the yefte that God had yeue by the holy goost to saynt Peter and to the Apostels: And therfore vnderstonde that he that selleth and he that byethe thynges espyrituels, ben called Symonyakes, be it by catell, be it by procuring or by fleshly prayer of his frendes, fleshly frendes or espyrituell frendes, flesshly in two maners, as by kynred or other frendes: Sothlye yf they praye for hym that is not worthy and able, it is symonye yf he take the benefice, and yf he be worthy and able there is none. That other maner is whan man or woman prayeth for folke to auaunce hem only for wycked fleshly affection, whyche they haue vnto the persons, and that is foule symonye. But certes in seruyce, for which men yeuen thinges espyrituel vnto her seruaūtes it must be vnderstonde that the seruice muste be honest, or els not, and also that it be without bargeynyng, and that the person be able. For as sayth saynt Damasen: Al the synnes of the worlde at regarde of this synne, are as a thyng of naught, for it is the greatest synne that may be after the synne of Lucifer and of Antichrist: For by this synne God forleseth the churche and the soule whyche he bought wyth hys precious bloode, by hem that yeue churches to hem that bē not worthy, for they put in theues hondes that steale the soules of Iesu Christ, and distroy hys patrimony. By suche vnworthy preestes and curates haue lende men lesse reuerence of the sacramentes of holy churche, and such yeuers of churches put the chyldren of Christ out, and put in the churche the dyuels owne sonnes: they sel the soules that lambes shulde kepe to the wolfe which strangleth hem, and therfore shal they neuer haue parte of the pasture of lambes, that is the blysse of heuen. Nowe cometh hasardrie wyth hys apertenauntes, as tables and rafles, of whyche cometh disceyte, false othes, chydynges, and al rauynesse, blasphemynges, and renyenges of God, and hate of hys neyghbours, waste of goodes, myspendynge of tyme, and somtyme manslaughter. Certes hasardours ne mowe not be without great synne. Of auarice cometh also lesynges theft, false wytnesse, and false othes: and ye shall vnderstonde that these be great synnes, and expresse ayenst the commaundementes of God, as I haue sayd. False wytnesse is in worde, and also in dede: In worde as for to byreue thy neyghboures good name by thy false wytnesse, or byreue hym his catel or his herytage, by thy false wytnessyng, whā thou for yre or for mede, or for enuye, bearest false wytnesse, or accusest him, or excusest thy selfe falsly. Ware ye questmongers and notaries: Certes for false wytnessynge was Susan in ful great sorowe & payn, and manye another mo. The syn of thefte is also expresse ayenst goddes hest, & in two maners, corporell and spirituel, the temporel theft is: As for to take thy neyghbours catel ayenst his wyl, be it by force or by sleight, be it by mette or by mesure by stealynge also of false endytementes vpō hym and in borowyng of thy neyghbours catell, in entent neuer to paye it ayen, and semblable thynges. Espyrituel thefte is sacrylege, that is to say, hurtyng of holye thynges sacred to Christ in two maners, by reason of the holy place, as churches or churche yerdes For which euery villaynous synne that men don in suche places maye be called sacrylege, or euerye vyolence in the semblable places. Also that they withdrawe falsely the rightes that longe to holye churche and pleasynge. And generally sacrilege is to reue holy thing fro holye place, or vnholye thynge out of holye place, or holy thynge out of vnholy place.
¶Releuatio contra peccatum Auaricie.
[Page] HOwe shal ye vnderstonde, that releuynge of auarice is misericorde and pyte largely taken. And men might aske why that misericorde and pyte are releuyng of auarice: Certes the auaricious man sheweth no pyte ne misericorde to the nedeful man. For he delyteth hym in the kepynge of hys treasure, and nat in the rescuynge ne releuynge of his euyn christen. And therfore speke I fyrste of mysericorde. Than is mysericorde (as saythe the Philosopher) A vertue, by whyche the corage of man is stered, by y e mysease of hym that is myseased. Vpon whyche mysericorde foloweth pyte, in performyng and fulfilling of charitable workes of mercy, helpeth and comforteth him that is myseased. And certes these thynges moue and stere a man to mysericorde of Iesu christ that he yaue hym selfe for our offence, & suffred dethe for mysericorde, and forgaue vs our original synnes, and therby released vs fro the paynes of hel, & mynished the paynes by penitens, and yeueth grace wel to do, and at laste the blysse of heuen. The speces of mysericorde ben for to lene, and also for to yeue: for to foryeue and releace, and for to haue pyte in herte and compassyō, of the mischefe of his euen christen, and also to chastyse there as nede is. Another maner of remedy ayenst Auaryce, is resonable largesse: but sothlye here behoueth the consyderacyon of the grace of Iesu Christ, and of the temporell goodes, and also of the goodes perdurable that Iesu Christ yafe to vs, and to haue remembraunce of the dethe whyche he shal receyue, he knoweth not whan where, ne howe: and also that he shall forgo all that he hath, saue onely that whyche he hath expended in good werkes.
But for as moche as some folke been vnmesurable, menne ought for to auoyde and eschue folyshe largesse, the whiche some people cal waste.
Certes he that is foole large, yeueth not hys catel, but he leseth hys catel?
Sothlye what thynge that he yeueth for veynglorye, as to mynstrels and to folke to beare his renome in the world, he hath synne therof & none almesse: Certes he leseth foule hys good that he ne seketh wyth the yefte of hys good nothyng but synne. He is lyke to an horse that seketh rather to drynke drouy or troubled water than for to drynke water of the clere welle. To hem apperteynē the sayd cursynges, that Christ shal yeue at the day of dome, to hem that shal be dampned.
¶Sequitur de Gula.
AFter Auaryce cometh Gloteny, whyche is expresse ayenst the commaundement of god. Gloteny is vnntesurable appetyte to eete or to drynke, or els to do ynough to the vnmesurable appetyte and disordeyned couetyse to eate or to drynke. This synne corrupteth all thys worlde, as is well shewed in the synne of Adam and of Eue. Loke also what saythe saynt Poule of glotenye. Many (saythe he) gone, of whyche I haue often sayde to you, and nowe I say it wepynge, that ben the enemyes of the crosse of Chryst, of whyche the ende is dethe, and of whyche her wombe is her god and her glorye, in confusyon of hem that so deuour erthly thinges. He that is vsed to this synne of gloteny, he ne may no synne withstonde, he must be in seruage of al vices, for it is the dyuels hourde, there he hydeth and resteth hym. This synne hath many speces: The fyrste is dronkenesse that is the horryble sepulture of mans reson: and therfore whan man is dronke he hath loste his reson: And thys is deedly synne. But sothly whan that a man is not wonte to stronge drynke, and parauenture ne knoweth not y e strength of the drynke, or hath feblesse in hys heed, or hathe trauayled, through whych he drinketh the more, al be he sodainly caught w t drynke, it is no deedly synne, but venyal. The seconde spece of glotenye is, that the spyrite of a man wexeth al troubled, for dronkenesse byreneth him the discretion of his wytte.
The thyrde maner spece of glotonye is whan a man deuoureth his meate, and hath not ryghtful maner of eetyng. The fourth is whan through the great abundaunce of hys meete, the humours in hys body ben distempred. The fyfth is foryetfulnesse by to moche drynkyng, for whych somtyme a man forgetteth er the mornyng what he dyd on the euenyng before.
[Page cxiiii]In other maner ben distyncte the speces of glotenye after saynt Gregorie. The fyrste is For to eate before tyme to eate. The seconde is whā a man gyueth hym to delycate meate or drynke. The thyrde is whan men take to moche ouer measure. The fourthe is curiosyte, wyth great entent to make and appareyle hys meate. The fyfthe is for to eate to gredely.
These ben the fyue fyngers of the dyuels honde, by whyche he draweth solke to synne.
¶The remedy ayenst Glotony.
AYenst glotony the remedy is abstynē ce, as sayth Galyene: but that I holde nat meritorious, yf he do it for the heale of hys body. Saynte Augustyne woll that abstynence be done for vertue, and wyth pacience. Abstinence (sayth he) is lytel worth but yf a man haue good wyl therto, and but if he be enforced by pacience and charyte, and that men do it for goddes sake, and in hope to haue the blysse of heuen.
The felowes of abstynence be attemperaunce, that holdeth the meane in all thynges. Also shame that escheweth all dishonestye. Suffysaunce that seketh no ryche meates ne drynkes, ne dothe nat force of outragi [...]g appareylyng of meate. Mesure also, that restreyneth by reason, the vnmesurable appetyte of eatyng. Sobernesse also, that restrayneth the outrage of drynke. Sparynge also, that restrayneth y e delycate ease to sytte longe at meate, wherfore some folke stonden of her owne wyl whan they eete, bycause they wol eate at lasse leysar.
¶De Luxuria.
AFter Glotonye cometh Lecherye, for these two synnes been so nye cosyns, that oftyme they wol nat depart. God wote this synne is ful displesaunt to god, for he sayde hym selfe: do no lecherye. And therfore he putteth great paynes ayenst thys synne.
For in the olde lawe, yf a woman thrall were take in thys synne, she shulde be beate wyth staues to dethe. And yf she were a gentylwoman she shulde be slayne wyth stones. And yf she were a bysshops doughter, she shulde be brent by goddes commaundement.
Moreouer by the synne of lecherye, God drowned al the world and after that he brent fyue cytees with thunder and lightnyng, and sanke hem in to hel.
Nowe lette vs speke than of the sayd stynking synne of lechery, that men cal auowtrye of wedded folke, that is to saye, yf that one of hem be wedded or els bothe.
Saynt Iohan saythe, that auoutrers shalbe in hell in a stacke brennynge of fyre and of brimstone for the stenche of her ordure: Certes the brekynge of this sacrament is an horryble thyng: It was made of God hym selfe in paradyse, and confermed by Iesu Christ, as wytnesseth saynt Mathewe in the gospel: A man shall leaue father and mother & take hym to hys wyfe, and they shalbe two in one flesh.
Thys sacrament betokeneth the knyttyng togyther of Chryste and holye churche. And not onely that god forbade auoutrye in dede, but also he commaunded that thou shuldest not coueyte thy neyghbours wyfe. In thys heste saythe saynt Augustyne is forboden all maner couetyse to do lecherye. Lo, what saythe saynt Mathewe in the gospell, that who so seeth a woman to couetyse of hys lust he hath done lecherye wyth her in his herte. Here may ye se that not only the dede of thys synne is forboden, but also the desyre to that synne. Thys cursed synne anoyeth greuouslye hem that it haunte: and fyrst to her soule, for he oblygethe it to synne and to payne of dethe, whyche is perdurable. Vnto the body anoyeth it greuously also, for it dryeth hym and wasteth, and shenteth hym, and of hys bloode he maketh sacryfyce to the fende of hel: It wasteth hys catell and his substaūce. And certes yf it be a foule thynge a man to waste hys catell on women: yet it is a fouler thynge whan that for suche ordure women dispende vpon men her catell and her substaunce. This synne as sayth the Prophete, taketh from man and woman her good fame and her honour, and it is full delectable and pleasaunt to the dyuell. For therby wynneth he the more parte of thys wretched worlde. And ryght as a marchaūt delyteth him most [Page] in that chaffare whiche he hath moste auauntage and profyte of, ryght so delyteth y e fende in this ordure.
This is that other honde of the dyuel, with fyue fyngers, to catche the people to hys vilanye. The fyrste is the folyshe lokynge of the folyshe woman and of the folysshe man, that sleeth ryght as the Basilycock or cokatryce sleeth folke by venym of hys syght: for the couetyse of the eyen foloweth the couetyse of y e herte. The seconde fyngre is the vilaynous touchynge in wycked maner. And therfore sayth Salomon: that who so toucheth and handleth a woman, he fareth as that man that handleth the scorpyon, whiche styngeth & sodaynly sleeth through his enuenemyng, or as who so that toucheth warme pytche blemysheth hys fyngers. The thyrde is foule wordes, whych fareth lyke fyre, which right anon brenneth the herte. The fourth fynger is the kyssynge: And truely he were a great foole that wolde kysse the mouthe of a brennyng ouen or of a forneys. And more fooles ben they that kysse in vilanye, for that mouth is the mouthe of hell, and namely these olde dotardes holours, which woll kysse and flicker, and besye hem selfe thoughe they maye naught do. Certes they ben lyke to houndes: For an hounde whan he cometh nigh to the rosere, or by other benches, though so be that he maye not pysse, yet woll he heue vp hys legge and make a countenaunce to pysse. And for that manye man weneth that he maye not synne for no lycorousnesse that he dothe wyth hys wyfe. Truely that oppynyon is false: God wote a man maye slee hym selfe wyth hys owne knyfe, and make hym selfe dronke of his owne tonne. Certes be it wife, be it chylde or anye worldly thynge, that he loueth before God, it is hys maumet, and be is an ydolaster. A man shulde loue his wyfe by discrecyon, paciently and attemperatlye, and than is she as though it were his suster. The fyfthe fyngre of the dyuels honde is the stynkynge dede of lecherye. Truely the fyue fyngers of glotonye the dyuell putteth in to the wombe of a man: And wyth his fyue fyngers of lecherye he grypeth hym by y e reynes for to throwe hym in to the furneys of helle, there as they shal haue the fyre and the wormes that euer shal laste, and wepynge and waylynge, and sharpe hungre and thurste, grymnesse of dyuels, whyche shal al to trede hem withouten ende. Of lecherye as I sayd sourdeth and springeth dyuers speces: As fornycacyon, that is bytwene man and woman which be not maryed and is deedly syn, and ayenst nature: Al that is enemye and distruction to nature is ayenst nature. Perfay the reason of a man telleth him wel also that it is deedly synne, for as moche as god forbade lecherye. And saynte Poule yeueth hem the reygne that nis dewe to no wyght but to hem that done deedly synne. An other synne of lecherye is to byreue a maydes maydenhede, for he that so dothe, certes he casteth a mayden out of the hyest degre that is in thys presente lyfe, and byreueth her that precious frute that the boke calleth the hundred frutes I ne can saye it none other wyse in English, but in Latyn it hight (Centesimus fruct [...].) Certes he that so dothe is cause of many damages and vilanyes, mo than anye man can reken: ryght as he is cause of many damages somtyme that beestes do in the felde, that breke the hedge or the closure, through which he distroyeth that maye not be restored: For certes no more may mayden hede be restored than an arm that is smytte fro the body [...]u [...]y retourne ayen and were: She maye haue mercy, this wote I wel, yf that she haue wel to do penitence, but neuer shall it be that she nas corrupte. And all be it so y t I haue spaike somwhat of auoutry, also it is good to shew the perylles that longe to auoutrye, for to eschewe that foule synne. Auoutrye in latyn is for to saye, approchynge of an other mannes bedde, throughe whyche those that somtyme were one flesh, abandon her bodyes to other persones. Of thys synne as saythe the wyse man folowe many harmes: Firste breakynge of faythe, and certes in faythe is the keye of christendome: and whan that faythe is broke and loste, sothly christendom stout veyneard without fruite. Thys synne is also theft, for thefte generally is to reue a wight his thyng ayenst hys wyll. Certes thys is the foulest thefte that may be, whan that a womā stealeth her body fro her husbonde and yeueth it to her holour to defoyle her, and stealeth her soule fro Christ, and yeueth it to the dyuell: This is a fouler thefte than for to breake a church and steale away the chalyce, for these auouterers breke the temple of god spyrituellye, [Page cxv] and steale the vessell of grace, that is the body and the soule: For whyche Christ shall distroye hem, as sayth saynte Paule. Sothlye of thys thefte doubted greatlye Ioseph, whan that hys Lordes wyfe prayed hym of vylanye, whan he sayde: Lo my Ladye howe my Lorde hath take to me vnder my warde, all that he hathe in thys worlde, ne nothynge of hys thynges is out of my power, but only ye that be his wyfe: and how shulde I than do thys wyckednesse and syn so horrible ayenst God, and ayenst my lorde God it forbede. Alas, all to lytell is suche trouthe nowe founde. The thyrde harme is the fylthe, throughe whyche they breake the commaundemente of God, and defoyle the outer of matrymonye, that is Christe. For certes in so muche as the sacrament of maryage is so noble and so digne, so muche is it greater synne for to breake it: For God made maryage in Paradyse in the estate of innocencye, to multiply mankynde in the seruice of God, and therfore is the breakynge therof the more greuous, of whiche breking come false heyres ofte time, that wrongfullye occupye folkes heritages, and therfore wol Christ put hem out of the reygne of heuen, that is herytage to good folke. Of thys breakyng cometh also oft time that folke vnware wedde or synne wyth her owne kyn [...]ed: and namely these harlottes that haunte bordels of these foule women, that maye be [...]ekened to a comune gonge, where as men pourge her ordure. what say we also of putours, that lyue by the horrible synne of putrye, and constreyne women to yeue to hem a certeyne rente of her bodyly putery, yee sō tyme of hys owne wyfe or hys chylde, as done these baudes: Certes these bene cursed synnes. Vnderstande also that auoutrie is sette gladlye in the ten commaundementes bytwene thefte and man slaughter, for it is the greatest thrft y t may be, for it is thefte of bodye and of soule, and it is like to homicide for it kerueth a two and breketh a two hem that fyrst were made of one fleshe. And therfore by the olde lawe of God they shulde be slaine, but nathlesse by y e law of Iesu Christ that is lawe of pytye, whan he sayde to the woman that was fonde in auoutrye, and shulde haue be slayne wyth stones after the wyll of the Iewes, as was her lawe: Go sayde Iesu Christe, and haue no more wyll to do sinne. Sothly the vengeaunce of auoutrye is awarded to the paynes of hell, but if so be that it be distourbed by penitence. Yet bene there mo speces of thys cursed synne, as whan that one of hem is relygyouse or elles bothe, or of folke that bene entred in to ordre, as subdeaken, deaken, or Preeste, or hospitaliers. And euer the hyer that he is in ordre, the greater is the synne. The thynges that greatlye agredge her synne is the breaking of her auow of chastitie whā they receyued the order. And more ouer sothe is that holye order is chefe of all the treasorye of God and hys especial signe and maike of chastite, to shew that they ben ioyned to chastitie, whych is the moost precious life that is: & these ordred folke bene speciallye titled to God and of the special meyne of God, for whyche whan they done deedly synne they bene traytoures of God and of hys people, for they lyue of the people. Preestes ben angels as by dignetie of her misterye, but forsoth saynt Paule sayth y t Sathanas transfourmeth hym in an angell of lyght. Sothly the preest that haunteth deedly synne, he maye be lykened to the angell of derkenesse, transfourmed in the aungell of lyght, he semeth angel of lyght, but forsoth he is angel of derkenesse. Suche preestes be the sonnes of Helye, as sheweth in the boke of kynges, that they were the sonnes of Beliall, that is the dyuell. Beliall is to saye wythout iudge and so fare they, hem thynketh they be free and haue no iuge, no more than hathe a free bulle that taketh whiche cowe that hym lyketh in the towne. So fare they by wemen, for ryght as one free bulle is ynoughe for al a towne, ryghte so is a wycked preeste corruption ynoughe for all a paryshe, or for all a countre: These preestes, as sayth the boke ne can not ministre the mistery of presthode to the people, ne they knowe not God, they ne helde hem not apayed, as sayth the boke of sodeyne fleshe that was to hem offered, but they toke by force the flesshe that was raw. Certes, so that these shrewes ne helde hem not apayed of rosted and sodde fleshe, with which the people fedde hem in greate reuerence, but they wol haue rawe fleshe of folkes wyues and her doughters, & certes these women y t cōsente to her harlotry done [Page] great wronge to Christ and to holy church, al halowes, and al soules, for they byreue al these hem that shulde worshyp Christe, and holy churche, and praye for christen soules, and therfore haue such preestes and her lem mans also that consente to her lecherye, the cursing of al the court christen, til they come to amendemente. The thyrde spece of auoutrye is somtyme betwixt a mā & his wyfe, & that is whan they take no regarde in her assemblynge, but only to her fleshly delyte, as sayeth saynt Ierome, & ne reken of nothing but that they ben assēbled bycause they ben maryed, al is good ynough, as they thinke: but in suche folke hath the dyuell power, as sayde the angell Raphaell to Tobye, for in her assemblyng they put Iesu Christ out of her herte, and gyue her selfe to all ordure. The fourthe spece is the assēble of hem that bene of affinitie, or els of hem, wyth which her fathers or her kynred haue dealed in the synne of lecherye: Thys synne maketh hem lyke to houndes, that take no kepe to kynred And certes parentele is in two maners, eyther ghostly or fleshly: gostly as for to deale wyth hys godsyb, for ryght so as he that engendreth a chyld is hys fleshly father: right so is hys God father hys father espirituell: for whyche a woman maye in no lesse synne assemble wyth her godsyb, than wyth her owne fleshly brother. The fifth spece is that abhominable synne, of whyche abhominable syn no man vnneth ought speke ne write nathlesse it is openly rehersed in holy writ. Thys cursed synne done men and women in diuers entente and in diuers maner: But though that holy writ speke of horrible syn, certes holy writte maye not be defoyled, no more thā the sūne that shyneth on the donghyll. Another synne apertayneth to lecherye that cometh sleping, & this syn cometh often to hem that be maydens, & also to hem that be corrupt, & this syn mē cal Polucion, that commeth of thre maners: Somtime of languyshyng of body, for the humours bene to ranke & aboundaunt in the body of man, sō time of infirmite, for feblenesse of the vertue retentife, as phisike maketh mencion: Somtime for surfet of meate & drinke, & somtime of vylanous thoughtes that ben enclosed in mannes mynd whā he goeth to slepe which maye not be without synne, for whych men muste kepe hem wyselye, or elles maye men synne full greuously.
¶Remedium contra peccatum luxurie.
NOwe cometh the remedy ayenst lecherye, & y t is generally chastitie and continence that restrayne all disordinate menynges y t come of fleshely talentes. And euer the greater meryte shal he haue that moost restreyneth the wycked chaufynges of the ordoure of thys sin, & thys is in two maners: That is to say chastite in mariage & chastite in widowhed Now shalt y u vnderstande y e matrimony [...]s leful assēblyng of man & woman that [...] uen by vertue of thys sacramente, the bonde throughe whyche they maye not be departed in all her lyfe, that is to saye, while that they lyue both. Thys, as sayeth the boke, is a full greate sacramente, God made it as I haue sayd in paradyse, and wolde hym selfe be borne in mariage: and for to halowe maryage he was at a weddynge, where as he turned water in to wyne, whyche was the fyrste miracle that he wrought in earthe before hys disciples. Trew effecte of mariage clenseth fornication and replenysheth holye churche of good lynage, for that is the ende of mariage, and chaungeth deedly synne in to venyal sinne, bitwene hem that ben wedded, & maketh the hertes as one of hem that bene wedded, as well as the bodyes.
Very mariage was established by god er that syn began, whan naturall law was in his ryght poynt in Paradise. And it was ordayned that o man shulde haue but a woman, and o womā but o man, as saith saint Augustyne, by many reasons.
Fyrste for mariage is figured betwixt Christ and holy churche.
Another is for a man is head of a womā alway by ordinaunce it shuld be so. For yf a womā had mo men thā one, than shuld she haue mo heedes thā one, and that were a ryght horrible synne before God, and also a woman myght not please so manye folke at ones: and also there shuld neuer be rest ne quiete amonge hem, for eche of hem wolde [Page cxvi] aske her owne ryght. And furthermore, no man shulde know hys owne engendrure, ne who shulde haue hys heritage, and the woman shulde be the lesse beloued.
Now cometh how that a man shulde bere hym wyth hys wyfe, & namely in two thynges: that is to saye, in sufferaunce and reuerence, as shewed Christ whan he fyrste made womā. For he ne made her of y e heade of Adam, for she shulde not claym to greate lordshyp, for there as the woman hathe the maystrye, she maketh to muche variaunce, there nede no mo ensamples of thys, the experience al daye, ought ynough suffice.
Also certes, God ne made not woman of the fote of Adam, for she shuld not behold to lowe, for she can not paciently suffre: but God made woman of the rybbe of Adam, for woman shulde be felowe vnto man.
Man shulde beare hym to hys wyfe in fayth▪ in trouth, and in loue (as sayth saynt Paule that a man shulde loue hys wyfe, as Christ loueth holye churche, that loued it so well that he dyed for it: so shulde a man for hys wyfe, yf it were nede.
Nowe howe that a woman shulde be subiecte to her husbande: that telleth saynte Peter, fyrst in obedience. And also as sayth the decree: A womā that is a wyfe, as long as she is a wyfe she hath none auctoritye to swere ne beare witnes without leaue of her husbande y t is her Lorde, alwaye he shulde be so by reason. She shulde also serue hym in al honestye & be attēpperate of her array.
I woll well that they shulde set her entent to please her husbādes but not be queintise of her araye. S. Ierom sayeth: wiues y t be apparelled in sylke and precious purple, ne mowe nat clothe hem in Iesu Christe. Saynt Greg. sayeth also: that no wyghte seketh precious aray, but only for vaynglory to be honoured the more of the people. It is great foly a woman to haue great araye, outwarde, and in her selfe be foule inwarde A wyfe shulde also be mesurable in lokynge in bearyng, and in laughing, and discrete in al her wordes and her dedes, and aboue all worldelye thynges she shulde loue her husbande wyth al her herte, and to hym be true of her bodye: So shulde an husbande be to hys wyfe: For sythe that all the body is the husbandes, so shuld her hert be, or els there is betwixte hem two, as in that no perfyte mariage. Than shall men vnderstande that for thre thynges a man and hys wyfe fleshly may assemble. The first is for thentent of engendrure of chyldren to the seruice of god for certes that is the cause finall of matrimony. Another cause is to yelde ech of hem to other y e dettes of her bodyes, for neyther of hem hath power of ther owne bodyes. The thyrde is to eschew lechery and vyllanye. The fourthe is forsoth deedlye synne. As to the fyrste is meritorye: the seconde also, for as sayeth the decre, that she hath meryte of chastite that yeldeth to her husbande the dette of her body, yee thought it be ayenst her lykynge and the luste of her herte. The thyrde maner is venyall synne, and truelye scarscely may anye of these be wythout venyal synne for the corruption and for the delyte. The fourth maner is for to vnderstand if they assemble only for amorous loue, and for none of the forsayde causes, but for to accomplyshe the brennynge delyte, they recke not howe ofte, sothlye it is deedly sinne: and y t wyth sorowe some folke woll payne hem more to do then to her appetyte suffiseth.
The seconde maner of chastitye is for to be a clene wydowe and eschew the enbrasynges of a man, and desyre the enbrasynge of Iesu Christe: These bene those that haue bene wyues, and haue forgote her husbandes, and also women that haue done lecherye, and bene receyued by penitence. And certes yf that a wyfe coulde kepe her all chaste by licence of her husbande, so that she yeue neuer none occasion that he offende, it were to her a greate meryte. Thys maner of woman that obserueth chastitie in clothynge & in countenaunce, abstinent in eatinge & drinkyng, in spekyng and in dede, she is the vessel or the boxe of the blessed Maudelayne y e fulfylleth holy church of good ordour. The thyrde maner of chastitie is virginitie, and it behoueth that she be holye in herte, & clene of body, than is she spouse of Iesu Christe, and she is the life of aungels: she is the pray synge of thys worlde, & she is as these martyrs in regaly: she hath in her y t tonge maye not tell ne herte thynke. Virginitie bare our Lorde Iesu Christe, and virgyn was hym selfe.
Another remedy ayenst lechery is speciallye [Page] to withdrawe suche thynges as yeue occasyon to that vylanye: as ease, eatynge, and drinkyng: For certes whan the potte boylleth stronglye, the best remedy is to wyth draw the fyre. Slepyng longe in great quiete is also a great nouryce to lecherye.
Another remedy ayenst lechery is that a man or a woman eschew the company of hem by whiche he douteth to be tēpted: For all be it so that the dede is withstande, yet is there great temptation. Sothly a whyte walle, all thoughe it ne brenne not fullye by stickyng of the candell, yet is the wal blacke of the flame. Ful oft tyme I rede that no mā trust in hys owne perfection, but he be stronger than Sampson, or holyer than Daniel or wyser than Salomon.
Nowe after that I haue declared you as I can, the seuyn deedly sinnes, and some of her braūches, wyth her remedies: Sothly yf I coulde, I wolde tel you the ten commaundementes, but so hye doctrine I put to diuines. Nathlesse I hope to God they ben touched in this treatise eche of hem.
¶Sequitur secunda pars penitentie.
NOwe for asmuche as the seconde parte of penitence stont in confession of mouth, as I be gan in the fyrste chap, I saye saynte Austen sayeth.
Sinne is euery worde and euery dede and all that men coniecte agaynst the lawe of Iesu Christe, and thys is for to synne in hert, in mouth, and in dede, by the fyne wyttes, which ben syght, hearyng, smellyng, tastyng or sauour, & felynge. Nowe it is good to vnderstande, that that agredgeth muche euery sinne. Thou shalt consider what thou art that doste the syn, whether thou be male or female, yonge or olde, gentyll or thrall, free or seruaunt, hole or sicke, wedded or single, ordred or vnordred, wyse or fole, clerke or seculer, yf she be of thy kynrede bodilye or gostly, or no, yf any of thy kynred haue synned wyth her or no, & many mo thynges. Another circumstaunce is this, whether it be done in fornicacion or in aduoutry or no, in maner of homiced or no, horrible great synnes or smal, & how long thou hast cōtinued in synne. The thyrde circumstaunce is the place there thou hast done synne, wheder in other mennes houses or in thyne owne, in felde, in church or in churchyarde, in church dedecate or no. For yf the churche be halowed & man or woman spyl his kinde, within that place by way of sinne or wicked tēptation, the churche is enterdited, & the preest that dyd such a villany, the terme of all hys life he shulde no more synge masse, and if he did, he shulde do deedly synne at euery tyme y t he so songe masse. The fourth circūstaūce is by which mediatours or by which messē gers, or for enticement, or for cōsentment to beare cōpany with felowshyp. For manye a wretche for to beare cōpanye, wol go to the dyuel of heel: wherfore they that egge or cō sent to the sinne, ben parteners of the sinne, & of the temptation of the synner. The fyfth circumstaunce is howe many times that he hath synned, if it be in his minde, & how oft he hath fallen. For he that oft falleth in syn, he dispiceth the mercy of God and encreseth his sinne, & is vnkynde to Christ, & he we [...] eth the more feble to withstande syn, a synneth the more lyghtly & the later ryseth, & is more slow to shriue him; & namely to him y t is his cōfessour. For whiche that folke whā they fal ayen to her olde folyes, eyther they leaue theyr olde cōfessour, or els they depart her shrift in diuers partes. But sothly suche departed shrifte deserueth no mercy of God for her synnes. The sixte circumstaunce is, why that a man sinneth as by temptation: & if him selfe procure that temptation, or by the excitinge of other folke, or if he syn wyth a woman by force or by her assente, or yf the woman maugre her heede haue be a forced or none. This shall she tell, whether it were for couetise or pouertye, or yf it were by her procurement or no, and such other thinges. The seuenth circumstaunce is, in what maner he hathe do hys synne, or howe that she hathe suffred that folke haue do to her. And the same shall the man tell playnly wyth all the circumstaunces, and whether he hathe synned wyth cōmen bordel woman or none or done hys synne in holye tymes or none, in fasting time or none, or before hys shrifte or after hys later shryfte, and hath parauenture broke therby his penaunce enioyned by whose helpe or whose counsayle, by soce [...]e [Page cxvii] or crafte, all muste be tolde, & all these thynges after as they be gret or smale, & grudge the conscience of man or womā. And eke the preest that is thy iuge, maye the better be auysed of his iugement in yeuyng of penaūce and that is after thy contrition. For vnderstande wel that after tyme that a man hath defoyled hys baptyme by synne, yf he woll come to saluation there is none other waye but by penaunce, shryfte, and satisfaction, & namely by the two, yf there be a confessoure to whom he may shriue him, and the thyrde yf he haue lyfe to perfourme it. Than shall a man loke and consider, that yf he wol make a trewe & a profitable confession, there must be foure conditions.
Fyrst it must be in sorowfulnesse of hert as sayth the kynge Ezechiel to God, I wol remēbre me al the yeres of my lyfe in bitternesse of my hert. This cōdition of bytternes hath fyue signes: The fyrst is that confession muste be shamefaste, not for to couer ne hide her sin for he hath offēded his lord god & defoyled his soule. And herof sayth saynte Augustyn: The herte traueyleth for shame of his sinne, & for he hath greate shamefastnes he is worthy to haue gret mercy of god which was the cōfession of the Publicaue, that wolde not heaue vp hys eyen to heuen for he had offended god of heuen, for which shamfastnesse he had anone y e mercy of god. And therof sayeth saynt Augustyn: y t suche shameful folke be next foryeuenesse & mercy.
Another signe is humilite in cōfession, of which sayth saynt Peter▪ Humbleth you vnder the might of god: y e hande of God is strong in cōfession, for therby god foryeueth the thy sinnes, for he alone hath the power And this humilite shalbe in hert, and in outwarde signes: For righte as he hath humilitie to God in his herte, ryghte so shulde he humble his bodye outwarde to the preest, y t sytteth in goddes stede. For which in no maner, syth that Christe is souerayne, and the Preeste meane and mediatoure betwixte Christe, and the synner is laste by waye of reason. Than shulde nat the synner sytte as hye as his cōfessour but knele before him or at his fete, but yf syckenesse cause it: For he shal not take hede who sytteth there, but in whose place he sytteth. A man that hath trespassed to a Lorde & cometh to aske mercye and make hys accorde, and sytteth hym downe by hym, men wolde holde hym outragious and nat worthy so sone for to haue remission of hys trespace.
The thyrde signe is, howe thy shryfte shulde be full of teares yf thou maye, and yf thou maye nat wepe wyth thy bodily eyen, than wepe in thyne herte, whyche was the confession of saynte Peter. For after that he had forsake Iesu Christe, he wente out and wepte full bitterly.
The fourth signe is, that thou ne lette nat for shame to shewe thy cōfession: Such was the confession of Magdaleyn, that ne spared for no shame of hem that were at the feest, to go to oure Lorde Iesu Christe, and beknowe to hym her synnes. The fyfth signe is, that a man or a woman be obeysaunte to receyue the penaunce that hem is enioyned. For certes Iesu Christe, for the offences of man was obedient to deth. The seconde condition of very confession is, that it be hastely done. For certes, yf a man had a deedly wounde, euer the lenger that he taryeth to heale hym selfe, the more wolde it corrupte and haste hym to hys deathe, and also the wounde wolde be the worse for to heale. And ryghte so fare the synne, that longe tyme is in a man vnshewed. Certes a man ought hastelye shewe hys synnes for manye causes, as for drede of deathe, that commeth ofte sodaynlye, and no certayne what tyme it shall be, ne in what place, and also the drenchyng of o synne draweth in another: and also the lenger that he taryeth the farther he is fro Christe. And if he abide to hys last day, scarscely may he shriue hym or remembre hym of hys synnes, or repente for the greuous maladye of hys death. And for as muche as he ne hathe in hys lyfe herkened Iesu Christe whan he hath spoken, he shall crye to Iesu Christe at hys last day and scarscely woll he herken hym. And vnderstande that thys condition muste haue foure thynges.
Thy shryfte must be prouided before & auysed, for wycked hast doth no profyte, yf a mā shriue him of hys synnes, be it of pride or enuye, and so forthe wyth the speces and circumstaunces of synne. And that he haue cōprehended in hys mynde the nombre and greatnesse of hys synnes, and howe longe [Page] he hathe lyen in syn. And also that he hathe be contrite for hys synnes, and in stedfaste purpose (by the grace of God) neuer ayen to fal to synne. And also that he drede & counterwayte hym selfe that he flye the occasion of synne, to whych he is enclined. Also thou shalt shryue the of al thy synnes to a man, & not part to o man and part to another, that is to vnderstande, in entent to depart thy cō fession for shame or drede, for it is but stranglynge of thy soule. For certes Iesu Christe is entierly al good, in hym nys none imperfection, and therfore eyther he foryeueth all perfeitely, or els neuer a deale. I saye nat y t yf thou be assigned to thy penytencer for certayne synne that thou arte bounde to shewe hym all y e remenant of thy synnes, of which thou haste bē shryuen of thy curate, but yf it lyke to the of thy humilite, thys is no parte of thy shrift. Ne I say nat there as I speke of diuision of cōfession, that yf thou haue licence to shryue the to a discrete & an honeste preeste where the lyketh, & by lycence of thy curate, that thou ne mayest well shryue the to him of al thy synnes. Let no synne be vntolde as farre as thou hast remembraunce. And whan thou shalt be shryuen to thy curate, tell hym all thy synnes that thou haste do syth thou wast laste shriuen. Thys is no wycked entent of diuision of shrift.
Also the very shrift asketh certayne cō dicions. Fyrst that thou shriue the by thy fre wyl, nat constrayned for shame of folke, sickenesse, ne such other thynges. For it is reason, that he that trespaceth by his free wyll that by his free wyl he confesse his trespace and that none other man tell hys synne but him selfe, ne he shal nat nay ne deny his sin, ne wrath him ayenst the preest for amonysshyng him to leaue hys synne. The seconde condition is, that thy shryfte be laufull, that is to say, that thou shriuest the. And also the preest that hereth thy confession be veryly in fayth of holy churche, and that a man ne be not dispeyred of the mercy of Iesu Christe, as Caym or Iudas. And also a man muste accuse him self of his owne trespace & not another, but he shall blame & wyte hym selfe and his owne malice of his synne, and none other: But nathelesse if that another man be occasion or entycer of hys syn, or the estate of a person be such by which his synne is agredged, or els y t he may not playnly shryue him but he tel the personne wyth whiche he hath synned, than may he tell, so that his entent ne be not to backbyte the person, but only to declare hys confession. Thou ne shalte not also make no leasynges in thy confessiō for humilitie, parauenture to say that thou hast commised and done suche synnes as of whyche that thou ne were neuer gyltye. For saint Augustyn sayeth, yf that thou bicause of thyne humilitye makest leasynges of thy selfe, though thou were not in sinne before, yet arte thou than in synne through thy leasynge. Thou muste also shewe thy synne by thyne owne proper mouthe, but thou be dombe & not by no letter▪ For thou that hast done the synne, shalte haue the shame therfore. Thou shalt not eke paynt thy cōfession by fayre subtell wordes, to couer the more thy synne: for than begylest thou thy selfe & nat the preest, thou muste tell it playne, be it neuer so foule ne horrible. Thou shalte also shryue the to a preest, that is discrete to coū sayle the, and also thou shalte nat shriue the for vaynglorye, ne for ypocrisye, ne for no cause but only for the loue and feare of Iesu Christ, and heale of thy soule. Thou shalte not also ren to the preest sodainly to tel him lightly thy sinne, as who sayth, to tel a tape or a tale, but auysedly and with good deuotion: And generally shryue the ofte yf thou ofte fal ofte aryse by confession. And though thou shriue the ofter than ones of the synne which thou hast be shriuen of, it is the more merite. And as sayth saynt Augustyn, thou shalt haue the more lyghtly foryeuenes and grace of God, both of sinne and payne. And certes ones a yere at leest, it is laufull to be houseled, for surely ones a yere all thynges renouellen.
Nowe haue I tolde you of very cōfession, that is the seconde parte of penitence.
¶Explicit secunda pars penitentie: Et sequitur tertia pars.
THe thyrde part of penitence is satisfaction, & that stant moste generallye in almesse dedes & bodily payne. Now ben there thre maner of almes. Cōtritiō of hert, where a mā offreth him self to god.
[Page cxviii]An other is, to haue pytie of default of his neyghbour. And the thyrde is in gyuyng of good counsayle, goostly and bodily wheras men haue nede, and namely in sustenance of mans fode. And take kepe y t a mā hath nede of these thynges generallye, he hath nede of fode of clothing, & of herbrow: He hath nede of charitable counsayle, visityng in prison in sickenesse, and sepulture of his body. And if thou mayst nat visite the nedeful in thy persone, visite them with thy message & yeftes. These been generally the almesse & workes of charite, of hem that haue temporal riches or discretion in counsaylyng. Of these workes shalte thou here at the daye of dome. These almesses shalt thou do of thyn owne proper thynges, & hastesy & priuely if thou mayst: But nathelesse, if thou mayst nat do it priuely, thou shalte nat forbeare to do almesse though mē se it, so that it be nat do for thanke of the worlde, but only for thanke of Iesu christ. For as witnesseth saynt Mathu Cap. v. A cyte maye nat be hydde that is set on a mountayne, ne men lyght nat a lantern to putte it vnder abusshel but sette it vpon a candelsticke to yeue light to men in y e house.
Right so shul your lyght, light before men that they maye se your good workes, & glorify our father that is in heuen.
Now as to speake of bodely payne, it stont in prayers, wakyng, fastyng, vertuous teachyng of orisons. And ye shal vnderstonde, that orisons or prayers is to saye a pitious wyll of herte, that setteth it in God, and expresseth by worde outwarde to remeue harmes, and to haue thynges spiritual and durable, and somtyme temporall thynges. Of which orisons, certes in the oryson of the pater noster: hath Iesu Chryst enclosed moost thynges. Certes it is priuileged of thre thinges in his dignitie, for whyche it is more digne than anye other prayer, for that Iesu Chryst hym selfe made it, and it is short, for it shuld be lerned y t more lyghtly, & to holde it the more easye in hert, and helpe hym selfe the ofter with that orison: And for a manne shulde be the lesse werye to saye it, & not excuse hym to lerne it, it is so shorte and easye: and for it comprehendeth in it selfe all good prayers. The exposition of this holy prayer that is so excellent and digne, I refere to the masters of theology, saue thus moche woll I saye, that whan thou prayest, that God shoulde foryeue the thyne offences, as thou foryeuest them that haue offended the. Be well ware that thou be not oute of charitye. This holy orison aminisheth also venial syn and therfore it appertayneth specyallye to penitence.
This prayer must be truly sayd and in parfyte fayth, and that men praye to God ordinatly, discretly, and deuoutly, and alwaye a man shall put his wyll to be subiecte to the wyll of God. This oryson muste also be sayd with great humblenesse and full pure & honestlye, and not to the auoyaunce of anye man or woman: It muste also be continued with the workes of charitie. It auayleth also ayenst the vices of the soule: For as saith saynct Ierome: By fastyng ben saued the vices of the flesshe, and by prayer the vyces of the soule.
After this thou shalt vnderstond, that bodily prayer stont in waking. For Iesu christ sayth: wake ye and praye, that ye ne entre in to wycked temptation. Ye shul vnderstonde also, that fastyng stont in thre thynges: In forberyng of bodily mete and drinke, in forbering of wordly iolitie, and in forberynge of deedly syn: this is to say: that a man shall kepe hym fro deedly syn with all his myght
And thou shalt vnderstond also, that god ordayned fastynge, and to fastynge pertayneth four thynges. Largenesse to pore folke gladnesse of hert spiritual: not to be angrye ne anoyed, ne grutche for he fasteth and also resonable hour to eat by measure, that is to saye, a man shall not eate in vntyme, ne syt the lenger at the table, for he fasteth.
Than shalt thou vnderstonde, that bodily payne stont in disciplyne or teachynge by worde or wrytynge, or by example. Also in wearynge of heer or stamyn or of harbergions on her naked flesshe for Chrystes sake, and that suche maner penaunces, ne make nat thyne hert bytter or angrye, ne anoyed of thy selfe, for better is to cast awaye thyne heere, than to cast away the swetnesse of Iesu Chryst. And therfore sayth saynct Poule: Clothe you, as they that ben chosen of God in hert of misericorde, debonartie, suffraūce and suche maner of clothyng, of which Iesu Chryste is more pleased, than with heeres or habergions.
[Page]Than is disciplyne also, in knockynge of thy brest, in scourgyng with roddes, in knelyng, in tribulation, in suffrynge pacientlye wronges that ben do to the, & also in paciēt suffrynge of sycknesse, or lesyng of worldlye goodes or cattel, or wyfe, chylde, or other frendes.
Than shalt thou vnderstande which thinges distourbe penaunce, and that is in foure maners, drede, shame, hope, and wanhope, that is desperation: And for to speake fyrste of drede for whiche he weneth that he maye suffre no penaunce. There ayenst is remedy for to thynke that bodilye penaunce is but shorte and lytle, at regarde of the payne of hell that is so cruell and so longe, that it lasteth without ende.
Nowe ayenst the shame that a man hath to shryue hym, and namely these ypocrytes that wold be hold so perfyte, that they haue no nede to shryue hem. Ayenste that shame shulde a man thynke that by way of reason, that he that hath not be ashamed to do foul thynges: certes hym ought not be ashamed for to do fayre thynges, and that is cōfessyons. A man shuld also thinke that god seeth and knoweth all his thoughtes and all hys werkes: To hym may nothyng be hyd ne couered. Men shoulde also remembre hem of the shame that is to com at the day of dome to hem that ben not penitent and shryuen in this present lyfe. For all the creatures in erth and in hell shall se apertly, all that they hydde in this present worlde. Nowe for to speake of the hope of hem that bene so negligent and slow to shryue them: that stondeth in two maners. That one is, that he hopeth for to lyue longe, and for to purchace moche rychesse for his delyte, and thā he wol shriue hym: And as he sayeth, hym semeth than tymely ynough to come to shryft.
An other is of surquidrie that he hath in christes mercy. Ayenst the fyrst vyce he shal thynke that our lyfe is in no sykerneke, and also that all the rychesses in this world ben in aduenture, and passe as a shadowe on the wall: And as sayth saynct Gregorye, that it appertayneth to the great ryghteousnesse of god, that neuer shal the payne stynte of hem that neuer wold withdrawe hem fro synne her thankes, but euer continued in synne: for that perpetuall wyll to do synne, shall they haue perpetuall payne. wanhope is in two maners. The fyrst wanhope is in the mercy of god. That other is that they thynke that they ne myght not longe perseuer in goodnesse. The fyrste wanhope commeth of that he demeth that he hath synned so greatlye & so oft and so longe lyen in synne, that he shal not be saued. Certes agaynst that cursed wā hope shuld he thynke that the passion of Iesu Chryste is more stronge for to vnbynde, than synne is stronge for to bynde. Ayenste the seconde wanhope he shal thynke that as often as he falleth he maye ryse agayne by penitence: and though he neuer so long hath lyen in synne, the mercy of Chryst is alway redy to receyue hym to mercye. Ayenste the wanhope that he deemeth, he shoulde not longe perseuer in goodnesse, he shall thynke, that the feblenesse of the deuyl may nothyng do but yf men woll suffre hym, and also he shall haue strēgth of the helpe of Iesu christ and of all holye churche, and the protection of angels yf hym lyst.
Than shal men vnderstande what is the fruyte of penaunce, and after the wordes of Iesu Chryst, it is endlesse blesse of heauen. There ioye hath neuer ende, no contrariety of wo ne greuaunce: ther al harmes ben passed of this presēt lyfe, there as is y e sykernes fro the payne of hell, there as is the blysfull company that reioyse hem euermo, eueriche of others ioye: ther as the body of man, that somtyme was foule and dark, is more clere than the sunne: there as the body that somtyme was sycke, freyle, and feble, and mortall, is immortall, and so stronge and hol [...], that there ne maye nothyng appeyre it: ther as is neyther hungre, thurst ne colde, but euery soule replenysshed with the syght of the perfyte knowynge of God. This blysfull reygne may men purchace by pouertie espirituel, and the glory by lownesse, the plentie of ioye by hungre and thurst, and the rest by trauayle, and the lyf by deth and mortification of syn: to whiche lyfe he vs bryng that bought vs with his pecious bloude. AMEN.
¶Here begynneth the Plowmans Prologue.
❀Thus endeth the prologue, and here foloweth the fyrst parte of the tale. [Page]
¶Here endeth the fyrst parte of thys tale, and herafter foloweth the seconde parte
¶Thus endeth the seconde parte of this tale, and her after foloweth the thyrde.
¶Troylus and Creseyde.
¶Incipit liber tertius.
¶Incipit liber Quartus.
¶Explicit li.iiii. Et incipit li.v.
¶The copy of the letter.
The testament of Creseyde
¶The legende of good women.
¶Here begynneth the legende of Cleopatras quene of Egypt.
¶Here endeth the legende of Cleopatras, and here foloweth the legende of Tisbe of Babilon.
¶Here endeth the legende of Tysbe of Babilon, and here foloweth the legende of Dido quene of Cartage.
¶Here endeth the legende of Dido quene of Cartage: And here foloweth the legend of Hypsiphile and Medea.
¶Here endeth the legende of Hipsyphile and Medea. And here foloweth the legende of Lucresse of Rome.
¶Here endeth the legende of Lucrece of Rome, and here foloweth the legende of Ariadne of Athenes.
¶Here endeth the legende of Ariadne and here foloweth the legende of Phylomene.
¶Here endeth the legende of Phylomene, and here foloweth the legende of Phillis.
Here endeth the legende of Phillis, and here foloweth the legende of Hipermester.
¶A goodly Balade of Chaucer.
The fyrst boke of Boecius.
ALas, I wepynge am constrayned to begyn vers of soroufull mater, that whylom in flourisshynge studye made delitable dytees For lo, rendynge muses of poetes, endyten to me thynges to be written, and drery teeres. At last no drede ne myght ouercome tho muses, that they ne weren felowes and folouden my way, that is to say: whan I was exiled, they that weren of my youthe whylom weleful and grene, comforten nowe soroufull wyerdes of me olde man: for elde is comen vnwarely vpon me, hasted by y e harmes that I haue, and sorowe hath cōmaunded hys age to be in me. Heeres hore arne shadde ouertymelyche vpon my heed▪ and the slacke skynne trembleth of myn empted body. Thylke dethe of men is weleful, that ne cometh nat in yeres that beswete but cometh to wretches often ycleped. Alas, alas, with howe deefe an eere dethe cruel turneth awaye fro wretches, and nayeth for to close wepynge eyen. Whyle fortune vnfaythfull fauoured me wyth lyght goodes, the soroufull houre, that is to saye, the dethe, had almoste dreynt myn heed: But nowe for Fortune cloudy hathe chaunged her deceyuable chere to mewarde, myne vnpytous lyfe draweth alonge vnagreable dwellynges. O ye my frendes, what or wherto auaunted ye me to ben welefull? for he that hath fallen, stode in no stedfast degre.
IN the meane whyle that I styl recorded these thynges with my selfe, and marked my wepely complaynt wyth offyce of poyntell: I saugh stondynge abouen the hyght of myne heed, a woman of full great reuerence by semblaunte: Her eyen brennynge, and clere seyng ouer the commen myght of men, wyth a lyuely colour, & wyth suche vigour and strength, that it ne myght nat ben nempned, all were it so that she were full of so great age, that men ne wolden nat trowē in no maner that she were of our elde. The stature of her was of doutous iugemēt, for somtyme she constrayned and shronke her seluen lyke to the commen mesure of men: And somtyme it semed that she touched the heuen wyth the height of her heed. And whā she houe her heed hyer, she perced the selfe heuen, so that the syght of men lokynge was in ydell: her clothes were maked of ryght delye thredes and subtyll crafte of perdurable matiere. The whiche clothes she had wouen wyth her owne handes, as I knewe well after by her selfe declaryng, and shewyng to me the beaute: the which clothes a derknesse of a forleten and dispysed elde had dusked & derked, as it is wonte to derke by smoked ymages. In y e netherest hēme or bordure of these clothes, men redde ywouen therin a grekishe A. that signifieth the lyfe Actyue, and aboue that letter in the hyest bordoure a grekysshe C. that signyfyeth the lyfe Contemplatyfe. And bytwene these two letters there were sene degrees nobly wrought in maner of ladders, by which degrees men might clymben from the netherest lettre to the vpperest: Nathelesse handes of some men hadden kerue that clothe by violence or by strength, and euerych man of hem had borne awaye suche peces as he myght geten. And forsothe thys foresayde woman bare smale bookes in her right hande, and in her lyfte hande she bare a sceptre. And whan she sawe these poetycall muses approchyng aboute my bed, and enditynge wordes to my wepynges, she was a lytell amoued, and glowed wyth cruell eyen. Who (ꝙ she) hath suffred approchen to thys sycke man these comen trompettes, of whych is the place, that men callen Theatre, the whiche onelye ne aswagen nat hys sorowes with remedies, but they wold feden and nourishe hym wyth swete venym? Forsothe that ben tho that with thornes and prickynges of talētes of affections, which that ben nothing fructuous nor profytable, distroyen the corne [Page] plentuous of fruites of reason. For they holden hertes of men in vsage, but they ne delyuer no folke fro maladye. But yf the muses had wythdrawen fro me wyth youre flatteryes anye an vnconnynge and vnprofytable man, as ben wonte to fynde comenly among the people, I wolde well suffre the lasse greuously. For why, in suche an vnprofytable man, myne ententes were nothyng endamaged. But ye wythdrawen fro me this man, that hathe ben nourysshed in my studyes or scholes of Eleaticis and of Achademicis in Grece. But goth nowe rather awaye ye mermaydens, whyche that ben swete tyll it be at the laste, and suffreth thys man to be cured and heled by my muses, that is to saye, by my notefull sciences. And thus thys companye of muses yblamed, tasten wrothly the chere downwarde to the erthe, and shewynge by reednesse her shame, they passed [...]n soroufully the thressholde. And I of whome the syght plounged in teeres was derked, so that I ne might nat knowe, what that woman was of so imperyall auctorite, I woxe all abasshed and stonyed, and cast my syght downe to the erthe, and began styll for to abyde what she wolde done afterwarde. Than came she nere and set her downe vpon the vtterest corner of my bedde, and she beholdynge my chere that was caste to the erthe, heauy and greuous of wepyng, cōplayned wyth these wordes (that I shall sayne) the perturbacion of my thought.
ALas, how the thought of this man dreynt in ouerthrowyng depnesse, dulleth & forletteth his propre clerenesse, mynting to gone in to forayne derkenesse, as ofte as hys anoyous busynes wexeth without mesure, that is driuen wyth worldely wyndes. This man that whylom was free, to whom the heuen was open and knowen, and was wonte to gone in heuenly pathes, and sawe the lightnesse of the reed sunne, and behelde the sterres of the colde moone, and whiche sterre in heauen vseth wandrynge recourses yflytte by dyuers spheres. Thys man ouercomer had comprehended all this thynge by nombre of acomptyng in astronomye. And ouer this he was wont to seken the causes, whence y e sownyng wyndes mouen, and besyen the smothe water of the see. And what spyrite tourneth the stable heuen. And why the sterre ryseth out of the reed este, to fallen in the westren wawes. And what attempreth the lusty houres of the fyrst sommer ceason, and hyghteth and apparayleth the erth wyth rosy floures. And who maketh the plentuous Autumpne in full yeres fleten wyth heuy grapes. And eke thys man was wonte to tell the dyuers causes of nature that were hydde. Alas howe lightly is empted the lyght of hys thought, and hys necke is pressed wyth heuy cheynes, and beareth hys chere enclyned a downe for the great weight, and is constrayned to loken on the fole erthe.
Tū vero totis in me intenta luminibus.
Tune ille es (a [...]t) qui nostro quondam lacte nutritus, nostriseducaius alimē tis, ī virilis animi robur cuaseras▪ &c.
BVt tyme is nowe of medicine (ꝙ she) more thā complaynte: Forsothe than she entendyng to me warde wyth all the lokyng of her eyen sayde. Ar [...]e not thou he (ꝙ she) that whylom I nourished with my mylke, and fostred wyth my metes, were escaped and comen to the corage of a parfayte man? Certes I yaue the suche armures, that yf thou thy selfe ne haddest fyrste caste hem awaye, they shulden haue defended the in sykernesse, that may nat be ouercomen. Knowest thou not me? why art thou stil? is it for shame or for astonyeng? It were me leuer it were for shame, but it semeth me that astonyenge hathe oppressed the. And whan she sawe me not onely styll, [Page ccxxxiii] but rather wythout offyce of tonge and all dombe, she layde her hande softely vpon my breste, and sayde: Here is no peryll (ꝙ she) he is fallen in to a lytarge, whiche that is a comune sycknesse to hertes that ben disceyued. He hath a lytell foryeten him selfe. But certes he shall lightly remembren hym selfe, yf so be that he hath knowen me or nowe. And that he maye doone so, I wyll wype hys eyen a lytell that be derked by the cloude of mortall thynges. These wordes sayd she, and wyth the lappe of her garnemē [...] yplited in a froūce she dried myne eyen that weren full of the wawes of my wepynges.
THus whan that nyght was discussed away, derkenesse for lete me, and to myne eyen repayred agayn her first strēgth And right as by ensample, as the sonne is hydde whan the sterres ben couerde with cloudes, by a swyfte wynde that hyght Chorus, and the firmament stante derked by wete plungy cloudes. And that the sterres not aperen vpon the heuen, so that the nyght semeth sprad vpon the erthe. If than the wynde that hight Boreas, ysent out of the caue of the coūtrey of Trace, beateth thys nyght, that is to sayne, chaseth it awaye, and discouereth the closed daye, than shyneth Phebus yshaken with sodayne lyght, and smyteth with hys beames in marueylyng eyen.
RIght so and no other wyse, y e cloudes of sorowe dissolued & done away, I toke heuen and receyued mynde to knowen the face of my phisycien: so that I sette myne eyen vpon her and fastned my lokyng. I behelde my norice Philosophie in whose house I had conuersed fro my youthe, and I sayde thus. O thou maystresse of al vertues discended from the souerayne sete, why art thou comen in to this solitary place of myne exile? Arte thou comen for thou arte made coulpable wyth me of false blames? O (quod she) my norice, shulde I forsake the nowe, and shulde I not parten with the by comen trauayle y e charge that thou haste suffred for enuy of my name? Certes it were not lefull ne syttyng to Philosophie to leten wythout company the way of him y t is innocent: Shuld I than redoute my blame, and agrise as though there were befallen a new thyng? For trowest thou that Philosophie be nowe alder fyrste assayled in peryls by folke of wycked maner? Haue I not stryuen wyth full great stryfe in olde tyme before the age of my Plato, ayenst the foolehardynesse of folye? And eke the same Plato lyuyng, hys mayster Socrates deserued victorie of vnryghtfull dethe in my presence. The herytage of the whyche Socrates, the heritage is to sayne the doctryne, of the whyche Socrates in hys opinyon of felycite, that I cleape welefulnesse: whan that the people of Epycuriens and Stoiciens, & many other enforced them to go rauishe, euery man for hys parte, that is to sayne: that eueryche of hem wolde drawen to the defence of hys opinyon the wordes of Socrates. They as in partye of their praye to drawen me cryenge and debatynge therayenst, and coruen and renten my clothes that I had wouen wyth myne owne handes. And wyth tho clothes that they had araced out of my clothes they wenten awaye, wenynge that I had gone wyth hem euerye dele. In whyche Epicuryens and Stoiciens for as moche as there semed some traces and steppes of my habyte: The folye of wenyng tho Epicuryens and Stoiciens my famyliers, peruerted some through the erroure of the wycked multytude of hem: Thys is to sayne for they semed Philosophers they werē pursued [Page] to the dethe and slayne. So yf thou hast not knowen the exilynge of Anaxagoras, ne the enpoysonynge of Socrates, ne the turmentes of zeno, for they weren straungers, yet myghtest thou haue knowen the Sen [...] cas, the Canios, and the Soranos: Of whyche folke the renomme is neyther ouer olde ne vnsolempne. The whyche men nothynge els ne brought to the dethe, but onely for they were enformed of my maners, and semeden moste vnlyke to the studyes of wycked folke. And for thy thou oughtest not to wondren, though that I in the bytter see be dryuen wyth tempestes blowynge aboute. In the whych this is my moste purpose, that is to sayn to displesen wicked men. Of which shrewes all be the hooste neuer so great, it is to dispyse, for it is not gouerned with no leader of reason, but it is rauyshed onely by fletynge errour, fol [...]ly and lightly. And yf they somtyme make an hooste ayenste vs, assayle vs as strenger: oure leder draweth togyther hys richesses in to hys tour, and they ben ententyfe aboute sarpleris or sachelles vnprofytable for to taken. But we that ben hygh abouen, syker frome all tumulte and woode noyse, warnestored and enclosed in such a paleys, whyther as that claterynge or anoyeng foly may not attayne, we scorne suche raueners and henters of foulest thynges.
WHo so it be that clere of vertue, sad, and well ordynate of lyuyng, that hath put vnderfoot the proude wyerdes, & loketh vpryght vpon eyther fortune, he maye holden hys chere vndyscomfyted. The rages ne the manaces of the see commonynge and chasynge vnware heate frome the bottome, ne shall nat moue that man, ne the vnstable mountayne that hyght Vesenus, that writheth out through hys broken chymeneyes smokynge fyres, ne the waye of thonder leyte, that is wonte to smyten hygh toures ne shall nat moue that man. Wherto than wretches drede ye tyrauntes, that ben wood and felonous wyth any strength? Hope after nothynge, ne drede thou not: and so shalte thou disarmen the ire of thylke vnmyghty tyraunte. But who that quakynge dredeth or desyreth thynge that is not stable of hys right, that man that so doth hathe caste awaye his shilde, and is remoued fro his place, and enlaseth him in the chayne, wyth the whyche he may be drawen.
FElyst thou (ꝙ she) these thynges? and entren they aught in thy corage? Arte thou lyke an asse to the harpe? Why wepest thou? Why spyllest tho teeres? If thou abydest after helpe of thy leche, y e behoueth discouer thy wounde. Tho I had gathered strength in my corage and answerde and sayd, and nedeth it (ꝙ I) of rehersynge or of amonicion, and sheweth it not ynough by hym selfe the sharpnesse that wexeth woode ayenst me? Ne moueth it not the to se the [...]ace or the maner of thys place? Is this the librarye that thou haddest chosen for a ryght certayne syege to the in myne house, there as thou dysputest oft wyth me of the science of thynges, touchynge dyuynite and touchynge mankynde? Was than myne habyte suche as it is nowe? was my face or chere suche as is now, whan I sought wyth the secretes of nature, whan thou enformedest my maners and the reason of all my lyfe, to thensample of the ordre of heauen? Is not thys the guerdon that I referre to the, to whom I haue be obeysaunt? Certes thou enformedest by the mouthe of Plato thys sentence, that is to sayne: that comen thynges or comynaltees weren blisfull, yf they that had studyed all fully to wysdome gouerneden thylke thynges: or els yf [Page ccxxxiiii] it so befell that the gouernours of comynaltees studiden to get wysedome, thou saydest eke by the mouthe of the sayde Plato, that it was a necessarye cause, wyse men to taken and desyren the gouernaunce of comen thynges, for that the gouernemētes of cytes yleft in the handes of felonous tourmentours, cytezeins ne shulden not bryngen in Pestilence and distruction to good folke. And therfore I folowynge thylke auctours desyred to put forthe in execution and in acte of comen administracion thylke thynges, that I had lerned of the among my secrete restyng whyles, thou and god that put in the thoughtes of wyse folke, ben knowynge wyth me, that nothynge ne brought me to maistrye or dignyte but the comen studye of all goodnesse. And therfore cometh it that bytwene wyked folke and me haue ben greuous dyscordes, that ne myghten not be released by prayers: for this lyberte hath the fredom of cōscience, that the wrathe of more myghty folke hathe alwaye ben dispysed of me for sauacyon of ryght. Howe ofte haue I resysted and wythstande that man that hyght Canigast, that made alway thassaute aienst the prosper fortunes of poore feoble folke? Howe ofte eke haue I put of or caste out hym Triguyl prouost of the Kynges house, bothe of the wronges that he had begonne to done, and eke fully perfourmed? Howe often haue I couered and defended by y e auctorite of me put ayenst peryls, that is to sayne: put myne auctorite in peryl for the wretched poore folke that the couetyse of straungers vnpunyshed turmenteden alwaye wyth miseases and greuaūces out of nombre? Neuer man yet drowe me fro ryght to wronge. Whan I sawe the fortunes and the rychesses of the people of the prouynces ben harmed and amenused, eyther by priuy rauynes or by comen trybutes or cariages, as sory was I as they that suffreden the harme. Glose. Whan that Theodorike Kynge of Gothes in a deed yere had hys garners full of corne, and commaunded that no man shulde bye no corne tyll hys corne were solde, and at a greuous dere price: Boece wythstode that ordynaunce, and ouercame it, knowynge all thys the kyng Theodorike hym selfe. Coempcion is to say comen achate or byenge togyther, that were astablysshed vpon the people by suche a maner imposycion, as who so bought a busshell of corne, he muste yeuen the Kynge the fyfthe parte. Textus. whā it was in the sore hongry tyme, there was establysshed greuous and vnprofytable coempcion, that men sene well it shulde greatlye turmenten and endomagen al the prouynce of Campayne. I toke stryfe ayenst the Prouost of the pretorie for the comen profyte. And the knowynge of it, I ouercame it, so that the coempciō was not asked ne tooke effecte.
Paulyne a counsaylour of Rome, the rychesses of the whyche Paulyne the houndes of the paleys, that is to saye, thoffycers wolden haue deuoured by hope and couetyse: yet drawe I out of the iawes of hem that gapeden. And for as moche as the payne of the accusacion aiuged beforne ne shulde not sodaynly henten ne punyshen wrongfully Albyne a coūsaylour of Rome, I put me ayenst the hates and indignacions of the accusour Ciprian. Is it not than ynough sens that I haue purchased great discordes ayenst my selfe? But I ought be more assured ayenst other folke, that for the loue of ryghtwysnesse I neuer reserued nothyng to my selfe to hem warde of the Kynges hall, by whych I were the more syker. But through tho same accusours accusynge I am condempned. Of the nombre of whiche accusours one Basilius y t whylom was chased out of y e kynges seruice is nowe compelled in accusynge of my name for nede of forayne money. Also Opilion and Gaudencius haue accused me: Albe it so that the iustyce regall had whylom demed them bothe to gone in to exyle for her trecheryes and fraudes without nombre. To which iudgement they nolden not obey, but defended hem by the sykernesse of holy houses, that is to sayne, stedden in to seyntwary: And than whan this was apperceyued by the kyng, he cōmaunded but if they voyded the cyte of Rauenne by certayne daye assigned, that menne shulde markē hem on y e forheed with an hote yron, and chasen hem out of the town. Nowe what thyng semeth might be lykened to this cruelte, for certes this same daye was receyued the accusyng of my name by thylke same accusours? what may be sayd hereto? Hathe my studye and my connynge deserued thus, or els the foresayde dampnacion of me made them ryghtfull accusours or no? Was not [Page] I had greythed deth to al good men, algates fortune a shamed of thys? Certes all had nat fortune ben asshamed y e innocence was accused, yet ought she haue had shame of y e fylthe of myne accusours. But aske thou in some of what gylte I am accused. Men sayne that I wolde sauen the companye of the senatours. And desyrest thou to heren in what maner I am accused, that I shulde haue distourbed the accusoure to bearen letters, by whyche he shulde haue made the senatours gyltye ayenst the kynges royall mayeste? O maystresse, what demest thou of thys? shal I forsake thys blame, that I ne be no shame to the? Certes I haue wolde it (that is to saye) the sauacion of the senate, ne I shall neuer lette to wylne it, and that I confesse and am a knowe, but thentente of the accusoure to ben distourbed shall cease. Shall I cleape that a felonye or a synne that I haue desyred the sauacyon of the ordre of the senate? And certes had thylke same senate doone through her decretes and her iugemē tes as though it were a synne and a felonye, that is to wylne the sauacyon of them. But folye that lyeth alwaye to hym selfe, maye not chaunge the meryte of thynges, ne I trowe not by the iugement of Socrates that it were lefull to me to hyde the sothe, ne assente to leasynges: but certes howe so euer it be of this, I put it to gessen or prysen of the iugement of the and of wyse folke, of whych thynge all the ordynaunce and the sothe (for as moche as folke that ben to comen after oure dayes shall knowen it) I haue put it in scripture and in remembraunce. For touchynge the letters falsely made, by whyche letters I am accused to haue hoped the fredome of Rome, what apertayneth me to speken therof. Of whyche letters the fraude had ben shewed apertely, yf I had had lybertye for to haue vsed and ben at confessyon of myne accusours, the whyche thynge in all nedes hathe great strength. For what other fredom may men hopen? Certes I wold that some other fredome myght be hoped, I wolde than haue answerde by the wordes of a man that hyght Camus: for whan he was accused of Canyus, Cesar Germanes sonne, that he was knowynge and consentynge of a coniuracion ymade agaynste him. Thys Canyus answerde thus: yf I had wyste it, thou haddest not wyste it. In which thynge sorowe hath not so dulled my wytte, that I playne onely that shreude folke apparaylen felonyes agaynste vertue, but I wō der greatly howe that they maye perfourme thynges that they haue hoped for to doone, for why ne wyll ne shreudenesse that cometh perauenture of oure defaute. But it is lyke a monstre and a meruayle howe that in the presente syght of god, maye ben acheued and perfourmed suche thynges, as euerye felonous manne hath conceyued in hys thought ayenst innocentes. For whyche thynge one of thy famylyers not vnskylfully asked thus. If god is: whence comen wycked thynges But all had it ben lefull that felonous folke, that nowe desyren the bloode and the dethe of al good men, and eke of the Senate, haue wylned to gone distroyen me, whome they haue sene alwaye batayllen and defenden good men, and eke all the senate, that had not deserued of the fathers (that is to sayne of the senatours) that they shulden wyll my destruction. Thou remembrest well as I gesse that whan I wolde done or sayne any thyng thou thy selfe alwaye presente ruledest me. At the cytye of Verone whan that the kynge gredy of comen slaughter, caste hym to transporten vpon all the order of the senate the gylte of hys royall mayestye, of the whyche gylte that Albyne was accused, wyth howe great sykernesse of peryll to me, defended I all the senate? Thou wottest well that I saye sothe, ne I ne auaunted me neuer in praysynge of my selfe. For alwaye whan any wyght receyueth precyous renome in auauntynge of hym selfe or hys werkes, he amennseth the secree of hys conscience. But nowe thou mayste well sene to what ende I am comen for myne innocencye, I receyue payne of false felonye, for gwerdone of verye vertue. And what open confessyon of felonye had euer iudges so accordaunte in cruelte, that is to sayne, as myne accusynge hathe, that eyther errour of mannes wytte, or els condicyon of fortune, that is vncertayn to all mortall folke ne submytted some of hem, that is to saye, y t it ne enclyned some iuge to haue pyte or cōpassyon. For all though I had ben accused that I wold brenne holy houses, and strāgle preestes with wycked swerde, or that [Page ccxxxv] I had greythed deth to al good mē, algates the sentence shuld haue punished me present confessed and conuict. But now I am remoued from the cyte of Rome almost. V.C.M. paas, I am wythoute defence dampned to proscrepcion and to deathe, for the studyes and bountyes that I haue doone to the Senate. But o wel bene they worthy of merite, as who saith: nay ther myght yet neuer non of hem be conuicte of suche a blame as mine is. Of whych trespace myne accusours seen full wel the dignite, for they wolde derken it wyth medlyng of some felonye. They baren me on honde and sayde, that I had polute & defouled my cōscience wyth sacrilege for couetyse of dignitie: and certes thou thy selfe that arte planted in me, chacedest out of the siege of my corage al couetise of mortal thinges, ne sacrilege ne had no leaue to haue a place in me before thyne eyen. For thou droppedest euerye daye in myne eares and in my thought thylke commaundement of Pythagoras, that is to saye: Men shall seruen to God, and not to goddes. Ne it was not conuenient ne none nede to takē helpe of the foulest spirites, I that thou hast ordeigned and sette in suche excellence that thou madest me lyke to God, and ouer thys the ryght cleane secrete chābre of myne house, that is to saye my wyfe, and the company of myne honeste frendes, and my wyues father, as well holy as worthy to be reuerensed for his dedes, defenden me from al suspection of such blame. But oh malice. For they that accusen me takē of the philosophy feyth of so great blame for they trowen that I haue had affynite to malefyce or enchauntement, bycause that I am replenyshed and fulfylled wyth thy teachynges and enformed of thy maners. And thus it suffyceth not onelye y t thy reuerence ne aueyle me naught, but yf thou of thy frewyll rather be blemyshed wyth myne offencion. But certes to the harmes that I haue, there betydethe yet thys encrease of harme, that the gessynge and the iugement of much folke ne lokē no thyng to the desertes of thinges, but onely to the auēture of fortune, and iudgen that onely suche thynges bene purueyed of God, whyche that temporall wylfulnesse cōmaūdeth. Glosa. As thus, that yf a wyght haue prosperite, he is a good mā and worthy to haue that prosperyte, & who so hathe aduersite, he is a wycked man, and God hath forsake hym, and he is worthy to haue that aduersyte. Thys is the opinion of some folke, and therof cometh that good gessyng fyrste of all thynge forsaked wretches. Certes it greueth me to thynke ryght nowe in dyuers sentences that the people sayth of me: And thus moch I saye, y t the last charge of contraryous fortune is thys, that whan anye blame is layde vpon a catyfe, men wenen that he hathe deserued that he suffrethe And I that am put awaye from good men, and dispoyled of dignites, and defouled of my name by gessynge haue suffred turmentes for my good dedes. Certes me semeth y t I se the felonous couynes of wicked mē haboūden in ioy & in gladnesse: & I se that euery lorel shapeth hym to fynde newe fraudes for to accuse good folke & I se y t good folke be ouerthrowen for drede of my peryll, and euery luxurious turmētour dare done al felonye vnpunyshed, and be excited therto by yeftes, and innocentes be not onely dispoyled of sykernesse, but of defence. And therto me lyst to crien to god in thys maner.
THou maker of y e whele that beareth the sterres, whyche that arte fastned to thy perdurable chayre, and turneste the heuen wyth a rauyshing sweyghe, and constrayneste the sterres to suffre thy lawe: so that y u mone somtyme shynyng wyth her ful hornes metynge wyth all the beames of thy sunne her brother, hydeth the sterres y t bene lesse. And somtime whā the mone pale, with her derke hornes approcheth the sūne leseth her lyghtes: and y t the euyn sterre Hesperus, whyche that in the fyrst tyme of the nyght bryngeth fyrst her colde arysynge, cometh eft ayen her vsed course, and is pale by the morow at rysynge of the sunne, and than yclyped Lucifer. Thou restrayneste the daye by shorter [Page] dwellynge in the tyme of the coulde wynter that maketh the leaues fall. Thou deuydest the swyft tydes of the nyght, when the hote sommer is comen. Thy myghte attempreth the variaunte seasons of the yere, so that zephirus the debonayre wynd bryngeth ayen in y e fyrst sōmer season the leues y t the winde that hyght Boreas, hath refte away in Antumpne, that is to saye, the last ende of sommer, and the seedes y t the sterre that hyghte Arcitures sewe, bewoxen high cornes, whā the sterre Sirius enchafeth hem. There is nothynge vnbounden from thys olde lawe, ne forletteth the werke of hys propre estate. O thou gouernour, gouernynge al thynges by certayne ende, why refusest thou onely to gouerne the werkes of men by dewe maner: why suffrest thou, that slyding fortune tourneth so great enterchaunges of thynges, so that anoyous paine that shulde duly punish felons, punysheth innocentes: And folke of wycked maners sytten in high chayres, and annoyeng folke treden (& y e vnryghtfully) on the neckes of holy mē. And vertue clere & shynyng naturelly, is hyde in derke derkenesses and the rightful man beareth the payne and the blame of the felons. Ne the forsweryng, ne the fraud couerde and kempt with a false coloure, ne annoyeth not to shreudenesse, the whyche shreudnesse, whan hem lyst vsen her strēgth, they reioysen hem to put vnder hem the souerayne kynges, whiche that the people wythout nombre dreden. O thou what so euer thou be that knytteste all bondes of thynges, loke on these wretches, erthes, we men that bene not a foule parte, but a fayre parte of so great a werke: we bene tourmented in this see of fortune. Thou gouernoure, wythdrawe and restreyne the rauyshing flodes, and fasten and ferme these erths stable wyth thylke bonde, wyth whyche thou gouernest heauen that is so large.
WHan I had wyth a continual sorowe sobbed or broken oute these thynges, she wyth her chere pesible, and nothynge amoued with my complayntes sayde thus. whan I saye the (quod she) soroufull and wepynge, I wyste anone that thou were a wretche and exiled: But I wyste neuer howe ferre thyne exyle was, yf thy tale ne had yshewed it me. But certes al be thou ferre fro thy countrey, thou narte not put oute of it, but thou haste fayled of thy way and gone amysse. And if thou haste leuer for to wene that thou be put oute of thy countrey, than haste thou put out thy selfe, rather than anye other wyghte hathe, for no wyghte (but thou thy selfe) ne myght neuer haue doone that to the: For yf thou remembre the of what countrey thou arte borne, it nys not gouerned by Emperours ne by gouernement of multitude, as weren the countreyes of hem of Athenes, but one Lorde and one kynge, and that is God, that is Lorde of thy countrey, whych that reioyseth hym of the dwellynge of hys cytezeyns and not for to put hem in exyle. Of the whyche Lorde it is a fredome to be gouerned by the brydle of hym and obeye to hys iustice. Haste thou forgotten thylke olde law of thy citye, in the whyche citye it is ordayned and establyshed, that what wyghte hathe leuer founde therin hys seate, or hys house than els where, he maye not be exiled by no right from that place? For who so that is conteyned wythin the paleys of thylke citye, there is no drede that he may deserue to be exiled. But who so letteth the wyll tenhabyte there he forletteth also to deserue to be a Citezeyn of thylke Citye. So that I saye, that the face of thys place ne mouethe me not so mykell, as thyne owne face. Ne I ne aske nat rather the walles of thy lybrarye, apparayled and wrought wyth yuore & with glasse, than after the seate of thy thought, in which I put not whylome bookes, but I put that, that maketh bookes worthy of pryce or precyous: that is to saye sentence of my bokes. And certaynly of thy desertes bestowed in comen goodes, thou haste sayde sothe: but after the multitude of thy good dedes thou hast sayd fewe. And of the honestie or of the falsenesse of thynges y t bene opposed ayenst [Page ccxxxvi] the, thou haste remembred th [...]nges that be knowen to al folke. And of the felonyes and fraudes of thyne accusours, it semeth the to haue touched it forsoth ryghtfully & shortly al myghten tho same thynges vetter & more plentuously bene couth in the mouthe of the people that knoweth al this. Thou hast eke blamed greatly & complayned of the wrong ful dede of the Senate. And thou hast sorowed for my blame and thou hast wopen for the damage of thy renoune that is apeyred: and thy last sorowe enchased ayen fortune, complaynest the guerdons be not euēly yolden to the desertes of folke. And in thy latter ende of thy woode muse, thou praydeste that thylke peace that gouerneth the heuen shulde gouerne the earth. But for that many tribulacions of affections haue assayled the and sorowe and yre and wepyng to drawen the diuersly, as y u art now feoble of thought myghtyer remedyes ne shullen not yet touchen the, for which we wyllen somdele vsen lyghter medicynes, so that thylke passyons that bene waxen harde in swellynge by perturbations flowyng in to thy thought, mowen waxe easy & soft to receyue the strength of a more myghtye and more egre medicyne by an easyer touchynge.
WHā that the heuy sterre of the Cancre enchaseth by y e beames of Phebus: that is to sayne, whan that Phebus the sonne is in the sygne of the Cancre, who so yeueth than largelye hys sedes to y e feldes that refusen to receiue hem, lette hym gone begyled of trust that he had to hys corne, to akehornes of okes. If thou wylte gather violettes, ne go thou nat to the purple wodde, whan the felde chyrkynge agriseth of colde, by the felnesse of the wynde that hyght Aquilone. If thou desyrest or wylte vsen grapes, ne seke thou not a gloutons hande to strayne & presse the stalkes of the vyne in the fyrst sommer ceason. For Baccus the God of wyne, hathe rather yeuē hys yeftes to Autumpne the later ende of sommer. God tokeneth and assigneth the tymes ablyng hem to her proper offyces, ne he suffreth not the stoūdes, which that hym selfe hathe deuided and constrayned to bene ymedled togither: and for thy he that forletteth certayne ordynaunce of doyng by ouerthrowing way, he hath no glad issue or ende of hys werkes.
FIrst woldest thou suffre me to touch and assay the estate of thy thought by a few demaundes, so that I may vnderstande by, the maner of thy curaciō? Aske me (quod I) at thy wyll, that thou wolte, and I shall answere. Tho sayde she thus: whether weneste thou (quod she) that thys worlde be gouerned folyshly by happes and fortunes, or els wenest thou that there be in it any gouernement of reason?
Certes (quod I) I ne trowe nat in no maner that so certayne thynges shulde be moued by fortunous fortune, but I wote well that God, maker and maysteris gouernour of his werke, ne was neuer yet daye that myghte put oute of the sothnesse of that setence.
So is it (quod she) for the same thynge sange thou a lytell here beforne, and bewayledst and weptest, that onelye men were put out of the cure of God, for all other thynges thou ne douteste not, that they nere gouerned by reason. But ough, I wonder certes greatly why y t thou arte sycke, sens that thou arte put in so holsome a sentence: But let vs seken deper. I coniecte that there lacketh I not what. But saye me thys. Sens that thou ne douteste not that thys worlde be gouerned by God, wyth which gouernayle takeste thou hede y t it is gouerned? Vnneth (ꝙ I) knowe I the sentence of thy questyon, so that I ne maye not yet answeren to thy demaūdes. I was not disceiued (quod she) that there ne fayled [Page] somwhat, by whyche the malady of perturbacion is crepte in to thy thought, so as the strēgth of thy paleis shynyng is opē: but say me thys. Remembrest thou what is thende of thynges? and whyder thentencion of all kinde tēdeth? I haue herde tolde it somtime (ꝙ I) But drerynesse hath dulled my memorye. Certes (ꝙ she) thou wotest well whence al thynges be comen and proceden. I wote wel (ꝙ I) and answered, that god is beginnynge of al. And howe maye thys be (ꝙ she) that sens thou knoweste the begynnynge of thynges, that thou ne knowest nat what is the ende of thynges, but suche ben the customes of perturbation, and thys power they hanne that they may moue a man from hys place, that is to say, from the stablenesse and perfection of hys knowyng, but certes they maye nat all arace hym, ne alien hym in all: but I wolde that thou woldeste answere to this. Remembrest thou that thou art a mā?
why shuld I not remembre that (ꝙ I)
Maist thou not tel me thā (ꝙ she) what thynge is a man? Askest thou not me (ꝙ I) whether y t I be a reasonable mortal beaste, I wote well and confesse that I am it. wyst thou neuer yet y t thou were any other thyng (quod she)? No (quod I). Nowe wel know I (quod she) other cause of thy malady, and that ryght great: Thou hast left for to knowen thy selfe what thou art, thorow whych I haue playnly founden the cause of thy maladye, or els the entre of recouerynge of thy heale. For why? For thou arte confounded wyth foryetynge of thy selfe: For thou soroudeste that thou arte exiled of thy propre goodes. And y u ne wyste what is thende of thinges, for thy demeste thou that felonous and wycked mē, be myghty and welful: and for thou haste foryeten by whyche gouernementes the worlde is gouerned, for thy wenest thou that these mutacions of fortune fleten wythout gouernour. These ben the causes not onlye to maladye, but certes greate causes to deathe: But I thanke the auctour and the maker of heale, that nature hathe not al forleten the. I haue great nouryshing of thyne heale, and that is the soth sentence of gouernaunce of the worlde, that thou byleuest that the gouernyng of it is not subiect ne vnderput to the foly of these happes auē turous but to the reasonne of god, and therfore dout the nothing, for of this lytle sparke thyne heate of lyfe shall shyne. But for as moch as it is not time yet of faster remedies and the nature is of thoughtes thus disceyued, that as ofte as they caste away soth opinions, they clothen hem in false opinions. Of the whych false opinions the darkenesse of perturbacion wexeth vp, that cōfoundeth the very insyght. And that derkenesse shal I somwhat assaye to makē thynne and weake by lyght and meanelyche remedyes, so that after that the darkenesse of disceyuyng thinges be done away, thou may know the shynyng of very lyght.
THe sterres couered with blacke cloudes ne mowe yeten adoun no lyght, yf the trouble wynde that hight Auster, turning and walowyng the see medleth the heate, that is to sayne the boylynge vp from the bottome. The wawes that were whylom clere as glasse, & lyke to the fayre bryght dayes, withstant anone the syghtes of men, by the filth and ordure that is resolued. And the fleting streme that reyleth downe diuersly from hygh mountaygnes is arrested and resisted oft time by thencoūtryng of a stone, that is departed and fallen from some rocke And for thy, if thou wylt loken & deme sothe wyth clere lyght, and holden the way wyth a right path, weyue thou ioy, driue fro drede fleme thou hope, ne let no sorowe approche, that is to sayne: Let none of these foure passions ouercome or blende the. For cloudye & darke is thylke thoughte and bounde wyth brydels, where as these thynges reignen.
The seconde boke of Boecius.
AFter thys she stynte alytell, & after that she had gadered by a temper stylnesse myne attē tion, as who so myght sayne thus. After these thynges she stynt a lytle, and she aperceyued by a temper stylnesse, that I was ententyfe to heren her, she began to speake in thys wyse. Yf I (quod she) haue vnderstāden and knowen vtterly, the causes and the habite of thy malady, thou languyshest and art defected for desyre & talent of thy rathar fortune. She that ylke fortune onely that is chaunged as thou faynest to the warde, hathe peruerted the clerenesse and the estate of thy courage. I vnderstonde the fele or manyfolde colours and disceytes of thylke merueylous monstre fortune, and she vseth full flateryng familiaryte wyth hem that she enforceth to begyle, so longe, tyl that she confounde with vnsufferable sorowe, hem that she hath lefte in dispayre vnpurueyed. And if thou remembrest wel the kynde, the maners, and the deserte of thylke fortune, thou shalt well know that as in her thou neuer ne haddest, ne hast ylost any fayre thynge: But (as I trowe) I shal not greatly trauaylen to done the remē bren on these thynges. For thou were wont to hurtelen & dispysen her wyth many wordes, whan she was blandyshynge and present, and pursudeste her with sentences that weren drawen oute of myne entre, that is to say, of myn enformacyon: but no sodayne mutation ne betydeth not wythout a maner chaūgyng of corages. And so it is befal, that thou art a lytyl departed fro the peace of thy thought, but nowe is time that thou drynke and ataste some softe and delytable thinges so y t whan they be entred wythin the, it mowen make waye to strenger drynkes of medictus. Come nowe forth therfore the suasion of swetnesse rethoryen, whych that goth onelye the ryght waye, whyle she forsakethe not myne estatutes. And wyth Rethoryke come forthe musyke a damosel of our house, that syngeth nowe lyghter modes or prolacions and nowe heuyer. What ayleth the man▪ what is it that hath cast the into murnyng and in to wepyng? I trowe that thou haste sene some newe thynge and vncouthe? Thou wenest that fortune be chaūged ayen me▪ but thou weneste wronge yf that thou wene alway tho ben her maners. She hath rather kepte as to the warde, her proper stablenesse in the chaungynge of her selfe: ryght suche was she flatterde the and dysceyued the, wyth vnlefull lykynges and false welefulnesse. Thou haste nowe knowen and atteynte the doubtous or double vysage of thylke blynde goddesse fortune. She that yet couerethe and wymplethe her to other folke, hathe shewed her selfe euerye deale to the: If thou apporuest her and thinkest that she is good, vse her maners and playne the not, and thou agryfeste her false trechexye, dispyse and caste awaye her that playeth so harmefullye, for she that is nowe cause of so muche sorow to the, shulde be to the cause of peace and of ioy. She hath forsaken the forsothe, the which that neuer man maye be syker that she ne shall forsaken hym. Glose. But nathlesse some bokes haue the text thus Forfoth she hathe forsaken the, ne there nys no man syker that she ne hathe not forsaken. Holdeste thou than thylke welefulnesse precyous to the that shall passen, and is present deare worthe to the, whyche that nys not fayethfull for to dwell, and whan she gothe awaye that she bryngeth a wyght in sorow. For sens she maye not be wyth holden at a mannes wyll, she makethe hym a wretche whan she depertethe fro hym. what other thynge is styttyng fortune, but a maner shewynge of wretchenesse that is to come. Ne it sufficeth not onely to loken on thyng that is present before the eyen of a man, but wisdome loketh and measureth thende of thynges, and the same chaungynge from one to another, that is to sayne, from aduersyte in to prosperyte, makethe that the manaces of fortune ne bene not for to dreden, ne the flateryng to be desyred. Thus at the last it behouethe the to suffren wyth euen wyll in pacience, al that is done wythin the floure of fortune, that is to say in this worlde, syth thou hast ones put thy necke vnder y e yoke of her. For if thou wolt writen a lawe of wending & of dwellyng to fortune, whyche that thou haste chosen frely to bene thy lady: Art thou not wrongfull in that, and makeste fortune wrothe and asper by thyne impacience, and yet thou mayst not chaungen her?
If thou cōmyttest and be takeste thy sayles to the wynde, thou shalte be shouen, nat [Page] thyder that thou woldeste, but whyder that the wynde shoueth the. If thou casteste thy seedes in the feldes, thou shouldeste haue in mynd y t the eares ben amonges otherwhile plenteous, & otherwhile bareyn. Thou hast betaken thy selfe to the gouernaunce of fortune, and for thy it behoueth the to ben abeysaunt to the maners of thy lady. Enforceste thou the to aresten or wyth holdē the swyftnesse and the sweygh of her turning whele? O thou fole of all mortall fooles, yf fortune began to dwell stable, she cessed than to ben fortune.
WHā Fortune wyth a proud ryght hande with turned her chaunging stoundes, she fareth lyke the maners of the boylynge Eurype.
Glosa Euripe is an arme of the see, y e ebbeth and sloweth, and somtyme the streme is on o syde and somtyme on that other
Text. She crewel fortune casteth adoun kinges that whylom weeren ydrad, and she disceiuable enhaunceth vp the humble cheer of hym that is discomfyted, ne she nether hereth ne recketh of wretched wepynges. And she is so harde, that she laugheth & scorneth the wepyng of hem, the which she hath maked to wepe with her frewil. Thus she playeth and thus she proueth her strēgthes, and sheweth a great wonder to al her seruaūtes yf that a wyghte is seen welefull, and ouerthrowe in an hour.
CErtes I wolde pleden wyth the a fewe thynges, vsyng the wordes of fortune: take hede now thy selfe, yf that she aske ryght.
O thou man, wherfore makeste thou me gyltye by thine euerye dayes playnynges? what wronge haue I done the? what goodes haue I beraft the y t were thyne? Striue or pleate wyth me before what iudge that y u wylt, of the possession, of rychesses, or of dignites, & yf thou mayst shewen me, that euer any mortall man hathe receyued anye of tho thynges to bene hys in proper, than wyll I graunt frely, that thylke thynges were thyn whyche that thou askest. whan that nature brought the forth out of thy mothers wōbe I receyued the naked and nedye of all thynges, and I nourished the with al my rychesses, and was redye and ententyfe thorowe my fauoure to sustayne the: and that maketh the nowe impacient ayenst me. And I enuyronned the wyth all habondaunce and shynyng of al goodes, that bene in my right now it lyketh me to wythdrawe myn honde Thou hast had grace as he that hathe vsed forayne goodes. Thou haste no ryghte to playne the, as though thou haddeste vtterly forlorne, al thy thinges. why playneste thou thā? I haue done the no wronge. Richesses, honours, and such other thinges ben of my right. My seruauntes knowen me for her lady: they come wyth me, & departed whan I wende. I dare wel afferme hardely, y t yf tho thinges, of whiche thou playneste that thou hast forlorne had ben thyne, thou ne haddest not lorn hem. Shal I thā be defended only to vse my right? Certes it is leful to y e heuen to make clere daies & after that to ouercome tho same dayes wyth derke nyghtes. The yere hath eke leaue to apparayle the vysage of y e erth, now w t floures, & nowe with frute and to cōfounde hem somtyme with raynes and wyth colde. The see hath eke his right to bene somtyme calme and blandyshynge, with smoth water and somtyme to be horrible wyth wawes and wyth tempestes. But couetyse of men, that maye not be staunched shall it bynde me to be stedfaste, sythen that stedfastnesse is vncouthe to my maners? Such is my strength, and such play I play comenly. I turne the whirlyng whele wyth the tournyng cerkle. I am glad to chaungen the loweste to the hyest, and the hyest to the lowest. worthe vp yf thou wolte, so it be by thys lawe, that thou ne holde not that I do the wronge, thoughe thou discende adowne whan the reasonne of my playe asketh it. [Page ccxxxviii] wist thou nat how Cresus king of Lidiens of which kynge Cyrus was ful sore agast a lytle beforene that this Cresus was caught of Cyrus, and led to the fyre to be brent, but that a rayne discended from heauen that rescowed him? And is out of minde how that Paulus consull of Rome, whan he had taken the kynge of Perciens, weped pytously for the captiuitie of the selfe kynge? what other thynge bewaylen the cryinge of tragedyes, but onely the dedes of fortune, that w t an aukewarde stroke ouertourneth the realmes of great nobley. Glose. Tragedye is to sayne, a ditee of a prosperite for a tyme that endeth in wretchednesse. Learnedst not thou in Grece whan thou were yonge, that in the entrie or in the seller of Iupiter, there ben couched two tonnes, that one is full of good, that other is ful of harme?
what ryght haste thou to playne, yf thou hast taken more plēteously of the good syde that is to sayne, of rychesse and prosperitie? And what eke yf I be not al departed from the? what eke if thy mutable yeueth y e right full cause of hope to haue yet better thynges Nathelesse, dismaye the not in thy thought And thou that art put in the cōmune realm of all, ne desyre not to lyuen by thyne owne propre ryght.
THoughe plentye goddesse of rychesse hylde a downe with a ful horne, and withdrawe not her hande, as many rychesse as the see turneth vpwarde sandes, whan it is moued with rauyshyng blastes, or els as many rychesses as there shynen bryght sterres in the heuen on the sterry nyghtes: yet for all y e mankynde wold not cesse to wepe wretched playntes. And al be it so, that god receyued her prayers, and yeueth hem as foole large moche golde, and apparayleth coueytous folk with noble or clere honours: yet semeth hym haue gotten nothing. But alway cruel rauyne deuouryng all that they haue gottē sheweth other gapynges, that is to say, gapen and desyren yet after more rychesses. what brydles myght witholden to any certayne ende the disordinate couetyse of men, whan euer the rather that it fleeth in large yeftes, the more brenneth in hem the lust of hauyng? Certes he that quakyng and dredfull weneth hym selfe nedy, he ne lyueth neuermore ryche.
THerfore yf that fortune spake w t the for her selfe in this maner, for sothe thou ne haddeste not what thou myghtest answere. And yf thou hast any thing, wherwith thou mayst ryghtfully defenden thy cōplaynte, it behoueth the to shewen: & I wol yeuen to y e space to tellen it.
Certaynly (quod I) than, these ben fayr thynges, and anoynted with hony swetnesse of rethoryke and musycke, & only whyle they be hearde and sowne in eares, they ben delicious. But to wretches it is a deper felyng of harme, this is to sayne, that wretches felen the harme, that they suffre more greuously, than the remedyes or y e delytes of these wordes may gladden or cō fort hem. So that whan these thynges stinten for to sowne in eares, y e sorow that is in set greueth the thought.
Right so it doth (ꝙ she) For these ne ben yet no remedyes of the maladye, but they bene a maner norysshyng of thy sorowes, that rebell ayenst thy curacion. For whan tyme is I shall moue & aiust such thinges that percen hem ful depe But nathelesse that thou shalt not wylne to leeten thy selfe a wretche. Haste thou foryeten the nombre and the maner of thy welfulnesse? I speake nat how y t the soueraigne men of the cytie toke the in cure, and keping whan thou were orphesyn of father and of mother, and were chosen in affinitie or princes of the cytie. And thou begā rather to belefe and dere, thā for to be a neyghbour, the [Page] which thyng is the mooste precyous kynde of any propinquite or alyaunce that may bē who is it that ne sayd tho that thou ne wer ryght welefull, with so great nobley as thy fathers in lawe, and with the chastite of thy wyfe, and with thoportunitie and noblesse of thy masculyne chyldren, that is to sayne, thy sonnes. And ouer all this (me lyst to passen of comē thynges) how thou hadst in thy youth dignityes, that were warned to olde men, but it deliteth me now to comen to the synguler vpheapyng of thy welefulnesse. Yf any frute of mortall thynges maye haue any wyght or pryce of welefulnesse, myghtest thou euer foryeten for anye charge of harme that myght befall, the remembraūce of thylke daye, that thou sawe thy two sonnes made counsaylours, and lad togyther from thy house, vnder so greate assemble of senatours, and vnder the blythenesse of the people▪ and whan thou sawe hem set in the courte in hye chayres of dignities. Thou rethorien or pronouncer of kynges praysynges deseruedst glory of wyt and of eloquēce whan thou syttynge betwene thy two sonnes counsaylours, in the place that hyghte Cyrco, and fulfylleddest the byddyng of the multitude of people that was sprad aboute the with so large praysynge and laude, as men synge in vyctoryes. Tho yaue thou to fortune as I trowe, that is to saye, tho feodest thou fortune with glorious, and deceyueddest her, whan she acoyed and norysshed the as her owne delyces. Thou bare awaye of fortune a yeft, that is to saye, suche guerdon that she neuer yafe to priuate man wylte thou therfore laye a rekenynge wyth fortune? She hath nowe fyrst twinked vpō the with a wycked eye. Yf thou consydre the nombre and the maner of thy blysses and of thy sorowes, thou mayest nat forsaken that narte yet blysfull. For yf therfore thou wenest thy selfe not welefull, for thou thynges that semeden ioyfull bene passed, there nys not why y u shuldest seme thy selfe a wretche, for thynges that seme now sory, passed also Art thou nowe comen a sodayne geste into the shadow or tabernacle of this lyfe? or trowest thou that any stedfastnesse be in mans thynges? whan oft a swyft houre dissolueth the same man, that is to saye, whan the soul departed from the body. For although that selde is there any fayth that fortunous thinges wolde dwellen, yet nathelesse, the laste day of mans life is a maner deth to fortune and also to thilke that hath dwelt. And therfore what wenest thou darre recke, yf thou forlette her in dyinge, or els that she fortune forlette in flyinge awaye.
WHan Phebus the sunne begynneth to spred his clerenesse with rosen charyottes, than the sterre dymmed paleth her whyte cheres by the flambes of the sunne, that ouercommeth the sterre lyghte, that is to sayne, whan the sunne is rysen, the daye sterre wexeth pale, and leseth her lyght: For the great lyghtnesse of the sunne, whan the wodde wexeth rodye of rosen floures in the fyrst somer season, through the breth of the wynde zepherus that wexerh warme, if the cloudye wynde Auster blowe fellyche, than goth awaye fayrenesse of thornes. Ofte the see is cleare and calme with mouynge floudes, and ofte the horryble wynde Aquilon moueth boylynge tempestes, and ouerwhelueth the see. Yf the fourme of this worlde is so selde stable, and yf it turneth by so many entrechaunges: wylte thou than trusten in the tomblynge fortunes of men? wylt thou trowen on flyttyng goodes? It is certayne and establysshed by lawe perdurable, that nothynge that is engendred is stedfaste, ne stable.
THan said I thus: O norice of al vertues, thou sayst ful soth ne I may not forsake y e right swift course of my prosperite that is to sayne, that the prosperitye, ne be comen to me wondre swyftlye and soone
[Page ccxxxix]But this is a thynge that greatly smerteth me, whan it remēbreth me. For in all aduersites of fortune the most vnsely kynd of contraryous fortune is to haue ben weleful.
But that thou abyest thus (ꝙ she) y e turment of thy false opinion, y t mayst thou not rightfully blamen ne aretten to thynges, as who sayth, that thou hast yet many haboudaunces of thynges. Textus. For al be it so that the ydle name of auēturous welfulnesse moueth y t nowe it is leful that thou reken with me of how many thynges thou hast yet plē tie. And therfore yf that thylke thynge that thou haddest for more precious in all thy rychesse of fortune be kepte to the yet by the grace of god vnwēmed & vndefouled mayst thou than playne ryghtfully vpon the myschefe of fortune, sythē thou hast yet thy best thynges? Certes yet lyueth in good poynte thilke precious honour of mankynde. Symachus thy wyues father, which that is a man made of all sapience, and vertue, the which mā thou woldest bye with y t price of thyne owne lyfe, he bewayleth the wrōges that men doone to the, and not for him selfe. For he lyueth in sykernesse of anye sentence put ayenste hym. And yet lyueth thy wyfe, that is attempre of wyt, and passynge other women in clennesse of chastitie. And for I wolde closen shortelye her bountyes, she is like her father: I tel the, that she lyueth loth of this lyfe, and kepeth to the only her gost, and is al mate and ouercomen by wepynge and sorowe for desyre of the. In the whiche thyng only I mot graūten the, that thy wil fulnesse is amenused.
what shall I sayne eke of thy two sonnes counsailours, of which as of children of her age there shyneth the lykenesse of the wytte of her father and of her elde father? And sythen the souerayne cure of all mortall folke is to sauen her owne lyues, yf thou knowe thy selfe, thy goodes make the more welful for yet bene there thynges dwelled to the warde, that noman douteth that they ne bē more dereworth to the thā thyne owne life.
And for thy, drye thy teeres, for yet is not euery fortune hateful to thewarde, ne ouer great tempest, ne hath not yet fallen vpō the whan thyne ancres cleuen fast: that neither wol suffren the cōfort of this tyme present, ne the hope of tyme commyng to passen, ne to faylen.
And I praye (ꝙ I) that faste mote they holden: for the whyles that they holden, howsoeuer that thynges ben, I shal wel fleten forth and escapē. But thou mayest well sene how great apparayles, and araye, that me lacketh that be passed awaye from me.
I haue somwhat auaunced & farthered the (quod she) yf that thou anoye not or forthynke not of all thy fortune, as who sayth, I haue somwhat comforted the so that thou temptest not the thus with all thy fortune, sythen thou haste yet thy beste thynges. But I may not suffren thy delices that playnest so wepyng and anguyshous, for that there lacketh somwhat to thy welfulnesse. For what man is he that is so sad, or of greate perfyte welefulnesse, that he ne stryueth and playneth on some halfe ayen the qualitie of his estate? for why ful anguishious thing is the condicion of mans goodes. For eyther it cōmeth not al togyther to a wyght, or els it ne lasteth not perpetuell. For some man hath greate rychesse, but he is asshamed of his vngentyll lynage. And some man is renomed of noblesse of kynred, but he is enclosed in so greate anguysshe of nede of thynges, that him were leauer that he were vnknowe. And some man aboundeth both in rychesse and noblesse, but yet he bewayleth his chaste lyfe, for he ne hath no wyfe. And some man is, and selily maryed, but he hath no chyldren, and nomisheth his rychesses to straunge folke. And some man is gladded with children, but he wepeth ful sore for the trespasse of his sonne, or of hys doughter. And for this there ne accordeth no wyght lyghtly to the condicion of h [...]s fortune. For alwaye to euerye man there is in somwhat, that vnassayed, he ne wote nouȝt or els he dredeth, that he hath assayed. And adde this also, that euery weleful man hath a full delycate felyng: so that but yf all thynges be fallen at his owne wyll, he is impacient, or is not vsed to haue none aduersitie, anon he is throwen downe for euerye lytell thynge. And full lytle thynges ben tho that withdrawen the summe, or the perfection of blysfulnesse fro hem that ben moost fortunate. Howe many men trowest thou wolde demen hem selfe to be almooste in heuen, yf they myghten attayne to the leest partie of y e rēnaunt of thy fortune? This same place [Page] that thou clepest exyle, is countreye to hem that enhabyten here.
And for thy nothyng wretched, but whā thou wenest it, as who sayth: Thou thy self ne no wyght els nis a wretche, but whā he weneth hym selfe he is a wretche by reputacyon of his corage. And ayenwarde: Al fortune is blysful to a man, by the agreabylitie or by the egallitie of hym that suffreth it. what man is that, that is so welefull, that nolde chaungen his estate whā he hath lost his patience? The swetnesse of mans welefulnesses is spraynt with many bitternesses The whiche welefulnesse, although it seme swete and ioyfull to hym that vseth it, yet maye it not ben witholden, that it ne goeth awaye whan it woll.
Than is it well sene howe wretched is the blysfulnesse of mortall thynges, that neither it dureth perpetuel with hem, that euerye fortune receyuen agreablye or egally, ne it delyteth nat in all to them that bene anguysshyous.
O ye mortall folke, what seke ye than blysfulnesse out of your owne selfe, whyche is put in your selfe? Erroure and follye confoundeth you. I shall shewe the shortlye the poynt of soueraygne blysfulnesse.
Is there any thyng to the more precyous than thy lyfe? Thou wylt answer, naye.
Than, yf it so be that thou arte myghtye ouer thy selfe, that is to sayne, by tranquyllitie of thy soule, than haste thou thynge in thy power, that thou noldest neuer lesē: Ne fortune maye not bynemme it the. And that thou mayest know, that blysfulnesse ne may not stande in thynges that been fortunous and temporel, now vnderstande and gather it togyther thus.
Yf blysfulnesse be the soueraygne good of nature that lyueth by reason: ne thylke thynge is not soueraynge good that maye be taken awaye in any wyse.
For more worthye thynge is and more digne thylke thynge that maye not be take away. Than sheweth it well that the vnstablenesse of fortune, maye not attayne to receue very blysfulnesse.
And yet moreouer what man that this tomblynge welefulnesse leadeth, eyther he wote that it is chargeable, or els he wote it not? And yf he wot it not, what blysfull fortune maye there be in the blyndenesse of ignoraunce? And yf he wot, that it is chaūgeable, he mote alwaye bene adradde, that he ne lese that thynge, that he ne doubteth not but that he maye lesen it. As who sayeth, he mote alwaye be agast, least he lese that, that he woteth ryght wel he may lese. For which the continuell drede that he hath, ne suffreth hym not to be welefull. Or els if he lese it, he weneth to be despysed and forleten. Certes eke that is a full lytle good, that is borne with euen herte whan it is loste, that is to sayne, that men doo more force of the losse, than of the hauynge.
And for as moch as y u thy self art he, to whō it hath be shewed and preued by full manye demonstrations as I wote well, that the soules of menne, ne mowen not dyen in no wyse. And eke syns it is clere and certayne, that fortunous welefulnesse endeth by the deth of the body: it may not be doubted that yf death maye take awaye blysfulnesse, that all the kynde of mortall thyng ne discendeth into wretchednesse by the ende of deth.
And sythen we knowe well, that manye a man hath sought the frute of blysfulnesse, not onely with suffrynge of death, but eke with suffrynge of paynes and tourmentes: how myght than this present lyfe make men blisfull, syns that thylke selfe lyfe ended it ne maketh folk no wretches.
WHat maner of folke, ware and stable that wyll founden hem a perdurable seate, and ne wyl not be caste downe, wyth the loude blastes of the wynde Eurus, [Page ccxl] and wil dispyse the see menasyng with floudes: Lette hym eschewe to buylden on the coppe of the moūtaygne, or in the moyst sandes. For yf the fell wynde Auster tourmenteth the coppe of the mountaygnes w t all her strengthes, and the lose sandes refusen to beare the heauy weyghtes.
And for thy, yf thou wylt flyen the peryllous auenture, that is to saye, of the worlde haue mynde certaynlye to set thyne house of a mery seate in a lowe stone.
For although the wynde troublynge the see, thondre with ouerthrowyng, thou that arte putte in quyete, and welefull, by strength of thy paleys, shalt leade a cleare age, scornynge the woodnesse and the yres of the ayre.
BVt, for as moche as the nourysshynges of my reason descenden nowe into the, I trowe it wer tyme to vsen a lytle strenger medicens. Now vnderstand here, all were it so, that y e yeftes of fortune ne were not brytle ne transytorye, what is there in hem that maye be thyne in any tyme? or els that it ne is foule, yf that it be loked and consydred perfectlye. Rychesses ben they precyous by the nature of them selfe, or elles by the nature of the? what is mooste worth of rychesse? is it not golde or myght of moneye assembled? Certes that golde and that money shyneth and yeueth better renoume to hem that dispenden it, than to thylke folke that mokeren it: for auaryce maketh alwaye muckerers to ben hated, and largesse maketh folke cleare of renoume. For syth that suche thynges as ben transferred from one man to an other, ne maye not dwell with no manne, certes, than is that moneye precyous, whan it is translated in to other folke, and stynten to be hadde by vsage of large yeuynge of hym that hath yeuen it. And also yf al the money that is ouer all in all the worlde, were gathered towarde one man, it shoulde make al other men to be neadye as of that. And certes a voyce all hole, that is to sayne, without amenusyng, fulfylleth together the hearynge of moche folke. And whan they bene apassed, nedes they maken hem poore, that forgone tho rychesses.
O, strayte and nedye clepe I these rychesses, syns that many folke ne maye not haue it all, ne all ne it not comen to one man with out pouertie of all other folke. And the shynynge of gemmes, that I call precyous stones, draweth it not the eyen of folke to hem warde, that is to sayne, for the beautye? But certes, yf there were beautie or bountie in shynynge of stones, thylke clerenesse is of the stones hem selfe, and not of men. For which I wonder greatly, that men maruailen on suche thynges. For why, what thyng is it, that yf it wanteth mouynge and ioynture of soule and body, that by ryght might semen a fayre creature to hym that hathe a soule of reason? For all be it so, that gemmes drawen to hem selfe a lytle of the laste beautie of the worlde, thorowe the entente of her creatoure, and the distinction of hem selfe, yet for as mykel as they ben put vnder your excellencie, they ne haue not deserued by no way, that ye shulde maruelen on hem. And the beauty of feldes delyteth it nat mikell vnto you?
why shulde it not delyten vs, sith that it is a ryght fayre porcion of the right fayre werke, that is to sayne, of this world? And ryght so ben we gladed somtyme of the face of the see, whan it is clere: And also marueylen we on the heauen and on the sterres, and on the sonne and on the moone.
Aperteyneth (ꝙ she) any of thylke thynges to the why darest thou glorifye the in the shynyng of any suche thynges? Art thou distyngued and embelysed by the spryngynge floures of the fyrst sommer season? Or swelleth thy plentye in frutes of sommer? why arte thou rauyshed with ydell ioyes? why embracest thou straunge goodes, as they were thyne? Fortune ne shall neuer make, that such thinges ben thyne, that nature of thynges hath maked forayne from the? Sothe it is, that [Page] withouten doute the frutes of the erth owē to be to the norysshynge of beestes. And yf thou wylt fulfyll thy nede after that it suffiseth to nature, than is it no nede that thou seke after the superfluitye of fortune. For with full fewe thynges with full lytle thynges nature hathe her apayed. And yf thou wolt achoken the fulfyllyng of nature with superfluityes: Certes, thylke thynges that thou wolt thresten and pouren into nature, shullen be vnioyful vnto the, or els anoyous wenest thou eke, that it be a fayre thynge to shyne with dyuers clothynges? Of whiche clothynge, yf the beautye be agreable to loken vpon, I woll maruaylen on the nature of the mater of thylke clothes, or els on the workeman that wrought hem. Doth also a longe route of meynye make the a blysfull man? the which seruauntes yf they ben vycious of condicions, it is a great charge and distruction to the house, and a great enemye to the lorde hym selfe. And yf they ben good men, how shall straunge and forayne goodnesse be put in the nombre of thy rychesses? So that by all these forsayde thynges, it is clerely shewed, that neuer one of thylke thinges that thou accomptedst for thy goodes, nas not thy good. In which thynges if ther be no beautye to be desyred, why shouldeste thou be sory to lose them? or why shouldeste thou reioyse the to holden hem? For yf they ben fayre of theyr owne kynde, what appertayneth that to the? for also well shoulden they haue been fayre by hem selfe, thoughe they were departed from all thy rychesses. For why? fayre ne precyous were they not, for that they comen amonge thy rychesses. But for they semed fayr and precyous, therfore thou haddest leuer reken hem amōgest thy rychesses. But what desyrest thou of fortune with so greate afare? I trowe thou sekest to dryue away nede with abundaunce of thynges: but certes it tourneth you all in to the contrarye. For why, certes it neadeth of full many helpynges to kepen the dyuersities of precious hostilementes. And sothe it is, that of many thynges they haue nede, that many thynges haue. And ayenwarde, of lytle thynge nedeth hym that measureth his fyll, after the nede of kynde, and not after thoutrage of couetise. It is so than, that ye men haue no propre good sette in you, for suche ye moten seke outwarde in forayne, and subiect thynges. So is than the condicion of thynges turned vp so downe, that a man that is a deuyne beest, by meryte of his reason, thynketh that hym selfe nys neither fayre ne noble, but yf it be through possessiō of hostilimētes, that ne han no soules: And certes, all other thynges ben apayed of her owne beauties: But ye men that be semblable to god by your reasonable thought desyren to apparaylen your excellent kynde of y e loweste thynges. Ne ye vnderstonden not how greate a wronge is done to your creatoure: For he wolde that mankynde were most worthy and noble of any erthly thing [...] and ye thresten downe youre dignityes benethen the lowest thynges.
For yf that all the good of euerye thynge be more precyous, than is thylke thynge, whose that the good is, syth ye demen that the foulest thynges ben youre goodes: than submytten ye, and put your seluē vnder the foulest thynges by your estimation: and certes this betydeth not without youre deserte For certes, suche is the condition of all man kynde, that onelye whan it hath knowynge of it selfe, than passeth it in noblesse all other thynges. And whan it forletteth the knowinge of it selfe, than it is broughte benethen all beestes. For why, all other lyuynge beestes han of kynde to knowen nat hem selfe, but whan that men letten the knowynge of hem selfe, it commeth hem of vyce. But how brode sheweth the erroure and the follye of you men, that wenen that any thynge maye ben apparayled with straunge apparelmentes▪ but forsoth that maye not be done. For yf a wyght shyneth with thynges that ben put to hym: As thus. Yf thylke thynges shynen with whiche a man is apparelled: Certes thylke thynges been commended, and praysed, with whiche he is apparelled, but nathelesse, thynge that is couered and wrapped vnder that, dwelleth in his fylth. And I denye that thylke thyng be good, that anoyeth hym that hath it. Gab I of this? Thou wolt saye naye. Certes, ryches haue anoyed full oft hem that han had tho rychesse: sytht that euerye wycked shrewe is for his wyckednesse the more gredye after other folkes rychesses, wheresoeuer it be in any place, be it golde or precious stones, and weneth him [Page ccxli] onlye most worthy that hath hem. Thou thā that so besy dredrest now the swerde and the speare, yf thou haddest entred in the pathe of this lyfe auoyde wayfaryng man, than woldest thou syng beforne the thefe, as who saith a poore man that beareth no rychesse on him by the waye, may boldly syng beforne theues for he hath nat wherof to be robbed. O precyous and ryght clere is the blysfulnesse of mortall richesse, that whan thou hast goten it, than hast thou lorne thy sekernesse.
BLysfull was the fyrste age of men, they helden hem apayde wyth the metes that y e trewe feldes broughten forth, they ne destroyed nor disceyued nat hem selfe wyth outrage, they weren wonte lyghtlye to slaken her hunger at euyn wyth [...]rhornes of okes, they ne coude nat medel y u yefte of Bacchus to the clere hony, that is to sayne they coulde make no piement or clarre: Ne they coude nat medell the bryght fleeces of the countre of Seryens wyth the venym of Tiry, thys is to sayn, they coude nat dyen whyte fle [...]es of Syrien coūtre with the blode of a maner shelfyssh, that men fynden in Tyrie, wyth which blode men dyen purple, they slepten holsome slepes vpon the grasse, and dronken of the rennyng waters, and lyen vnder the shadowes of the hye Pyne trees. Ne no geste or straunger ne carfe yet the hye see wyth oores or wyth shyppes, ne they ne hadden seyn yet no newe strondes to leden marchaundyse in to dyuers countrees. Tho weren the cruel claryons full hust and full styl. Ne blode yshad by egre hate, ne had deyed yet armures. For where to, or whiche woodnesse of enemyes wolde fyrst mouen armes, whan they sawen cruell woundes, ne none meedes be of blode yshad? I wolde that oure tymes shulde turne ayen to tholde maners. But the anguishous loue of hauyng in folke burneth more cruellye than the mountayn of Ethna, that ay brēneth. Alas, what was he that first dalfe vp the gobbettes or the weyghtes of golde, couered vnder erthe, and the precious stones that wolden haue be hydde? He dalfe vp precious peryls, that is to sayne, that he that hem fyrst vp dalfe, he dalfe vp a precious peryll, for why, for the preciousnesse of suche thyng hath many man ben in peryll.
BVt what shall I saye of dignytees & powers, the whiche ye men that neyther knowen very dignyte ne very power, areysen hem as hyghe as the heuen▪ the whyche dignytes and powers, yf they comen to any wycked mā, they done as great domages and distructions, as dothe the flambe of the mountayne Ethna, whā the flambe waloweth vp, ne no deluuy ne dothe so cruell harmes. Certes ye remembre wel (as I trow) that thylke dignyte that men cleape the imperye of counsaylours, the whyche whylom was begynnyng of fredom, your elders coueyted to haue done away that dignyte for the pryde of the counsaylours. And ryght for that same youre elders before that tyme had done awaye out of the cyte of Rome the kynges name, that is to sayne, they nolde haue no lenger no Kynge. But nowe, yf so be that dignytees & powers ben yeuen to good men, the whyche thyng is full selde, what agreable thynges is there in tho dignytees & powers, but onely the goodnesse of folke that vsen hem? And therfore is it thus, that honour cometh not to vertue bycause of dignyte: and ayenwarde, honoure cometh to dygnyte for cause of vertue. But whiche is thylke your dereworth power that is so clere and so requyrable? O ye erthlye beestes, consyder ye not ouer whyche thynge that it semeth that ye haue power? Nowe yf thou sawe a mouse amonge other myce, that chalenged to hym selfwarde right and power ouer all other myce, howe greate [Page] scorne woldest thou haue of it? Glosa. So fareth it by men, the bodye hathe power ouer the body: for yf thou loke well vpon the body of a wight, what thyng shalt thou fynd more freel than is mankynde? the whyche men ful ofte be slayne by bytyng of flyes, or els wyth entryng or crepyng wormes in to the priuytees of mannes bodye. But where shall men fynden any man that may exercisen or haunten any ryght vpon an other man, but onely on hys bodye, or els vpon thynges that ben lower than the body, the whiche I clepe fortunes possessyons?
Mayste thou haue euer any commaundemēt ouer a free corage? Mayste thou remeue fro the estate of hys propre reste, a thought that is cleuynge togyder in hym selfe by stedfast reson?
As whylom a tyraūt wened to confounde a free man of corage, & he wende to constrayn hym by tourmentes, to maken hym discoueren and accusen folke, that wysten of a coniuracyon, whyche I cleape a confederacye that was caste ayenst thys tyraunt: but thys freman bote of hys owne tonge, and caste it in the vysage of thylke woode tyraunt. So that the turmentes that this wood tyraūt wende to haue made mater of cruelte, thys wyse mā made it mater of vertue. But what thynge is it that a man maye do to an other man, that he ne maye receyuen the same thyng of other folke in hym selfe? Or thus: what maye a man don to folke, that folke ne maye doone to hym the same? I haue herde tolde of Busirides that was wonte to sleen hys gestes, that herbroden in hys house: and he was slayne hym selfe by Hercules that was hys geste. Regulus had taken in batayle manye men of Affryke, and caste hem into fetters: but sone after he muste yeuen hys handes to be bounde wyth the cheynes of hem that he had whylom ouercomen. Wenest thou than, that he be myghty that hath power to doone a thyng, that other ne maye done in hym that he hathe in other? And yet more ouer, yf so were that these dignytes or powers hadden any propre or naturel goodnes in hem, neuer nolde they comen to shrewes. For contraryous thynges ne ben wont to ben yfeloushypped togythers. Nature refuseth that contraryous thynges ben ioyned. And so as I am in certayne that wicked folke haue dignytees ofte tyme, thā sheweth it wel that dignytees & powers ne ben not good of her own kynde, sens that they suffren hem selfe to cleauen or ioynen hem self to shrewes. And certayne the same thyng may I moste dignely iugen and sayne of all the yeftes of fortune, that moste plenteously comen to shrewes, of whiche yeftes I trow it ought be consydred that no mā douteth that he is stronge, in whome he seeth strength: and in whom swyftnesse is, sothe it is that he is swifte. Also musyke maketh musyciens, and physike maketh physiciens, and rethoryke eke rethoriciens. For why, the nature of euery thynge maketh hys propertye, ne it is not entremedled wyth theffecte of cō traryous thynges. But certes rychesses may not restrayne auarice vnstanched. Ne power ne maketh nat a man mighty ouer hym selfe, which that vicious lustes holden distrayned wyth chaynes that ne mowē not be vnbounden. And dignitees, that be yeuen to shreude folke, not only ne maketh hem not digne, but sheweth rather all openly, that they ben vnworthy & indigne. And it is thus. For certes ye haue ioye to cleape thynges with false names, that bearen hem in al the countraye, the which names ben ful ofte reproued by the effecte of the same thynges. So that these ylke rychesses ne oughtē not by right to be cleped rychesses, ne suche power ne ought not to be cleped power, ne suche dignyte ne ought not to be cleaped dignyte. And at laste I may cō clude the same thynge of all the yeftes of fortune: In whyche there nys nothyng to be desyred, ne that hath in him selfe naturel bountye, as it is well ysene, for neyther they ioynē hem not alwaye to good men, ne maken hem alwaye good, to whom they ben ioyned.
WE haue wel knowen, howe many great harmes and distructions were doone by themperour Nero. He lete brennen the cyte of Rome, and made slee the senatours, [Page ccxlii] and he cruell whylō slough his brother. And he was made moyste wyth the bloode of hys mother, that is to saye, he let sleen and slytten the wombe of hys mother, to sene where he was conceyued, and he loked on euery halue of her deed colde body, ne no teere wette hys face, but he was so herd herted that he might be domes man or iuge of her deed beautye. And nathelesse yet gouerned thys Nero by sceptre all the people that Phebus maye sene commyng fro his vttrest arysyng, tyl he hyde hys beames vnder y e wawes, that is to sayne he gouerned all the peoples by sceptre imperyall, that the sonne gothe aboute fro Eest to west. And eke thys Nero gouerned by sceptre all the peoples that be vnder the colde sterris that hyghten the Septentrions: that is to sayne, he gouerned al the peoples that be vnder the partye of the Northe. And eke Nero gouerned all y e peoples that y e violent wynde Nothus skorelyth and baketh the brennyng sandes by hys drie heate, that is to saye, all the peoples in the Southe. But yet ne might not all hys power tourne the woodnesse of thys wycked Nero. Alas it is a greuous fortune, as ofte as a wycked swerde is ioyned to cruel venim, that is to say, venemous cruelte to lordshyppe.
THā sayd I thus. Thou wotest wel thy selfe, that the couetyse of mortall thynges ne hadden neuer lordshype in me. But I haue wel desyred mater of thī ges to doone, as who sayth, I desyre to haue mater of gouernaunces ouer comynaltees, for vertue styll shulde not elden: that is to sayn, that leste er that he wext olde, hys vertue that laye now styll, ne shuld not perysshe vnexercysed in gouernaunce of commune: for whyche men myght speken or writen of hys good gouernement. P.
Forsothe (ꝙ she) and that is a thynge that may drawen to gouernaunce suche hertes as ben worthy and noble of her nature: But nathelesse it maye not drawen or tellen suche hertes as ben ybrought to the full perfection of vertue, that is to sayne couetyse of glorye and renome, to haue wel administred the cō mune thynges, or doone good desertes to profyte of the cōmune. For se nowe and consyder, howe lytell and howe voyde of all pryce is thylke glorye, cercayne thynge is as thou haste lerned by the demonstracion of Astronomye, that all the enuyronnyng of the erth aboute, ne halte but the reason of a pricke, at the regarde of the greatnesse of the heuē, that is to sayn, that yf here were maked comparison of the erth to the gretnesse of heuen, men wolde iudgen in all that ne helde no space. Of the whyche lytell regyon of this worlde, the fourthe parte of the erthe is inhabyted wyth lyuynge beestes that we knowen, as thou haste thy self ylerned by Ptholome that proueth it. And yf thou haddest wythdrawen and abated in thy thought for thylke fourthe partye, as moche space as the see and the mareys conteynen and ouergone: as moch space as the regyon of drought ouerstretcheth, that is to sayne sandes and desertes, well vnneth shulde there dwellen a ryght strayte place to the habitacion of men. And ye that be enuyronned and closed wyth the leste prycke of thylke prycke, thynken ye manifesten or publyshen your renome and doone youre name for to ben borne forthe. But your glorie that is so narowe and so strayte throngen in to so lytell boundes, howe mykell conteyneth it in larges and in great doynge. And also sette therto, that manye a nacyon diuers of tonge and of maners, and eke of reason of her lyuyng, ben inhabyted in the close of thylke habytacle, the whyche nacyons what for diffyculte of wayes, and what for diuersyte of langage, and what for defaulte of vnusage, and entrecomunyng of marchaundyse: not onely the names of synguler men ne may not stretchen, but eke the fame of cyties may not stretchen. At the laste, certes in the tyme of Marcus Tullius as hym selfe writte in hys boke that the renome of the commune of Rome ne had not yet passed ne clomben ouer the mountayne that hyght Caucasus, & yet was Rome wel waxen and redoubted of the Parthes, [Page] and eke of other folke enhabytynge aboute. Seest thou not than howe strayte and howe compressed is thylke glorie that ye trauaylen aboute to shewen and to multeplye? Maye than the glorye of a synguler romayne stretchē thyder as the fame of the name of Rome maye not clymben ne passen? And eke seest thou not that the maners of diuers folke and her lawes ben dyscordante amonges hem selfe, so that thylke thynge that some men iuge worthy of praysing, other folke iugē that, that is worthy of tourment? And herof cometh it that though a man delyteth hym in praysynge of hys renome, he maye not in no wyse bryngen forth ne spreden hys name to manye maner peoples, and therfore euerye man ought to be apayde of hys glorye that is publyshed among hys owne neyghbours, and thylke noble renome shall be restrayned wythin the boundes of tho maner folke. But howe many a man that was ful noble in his tyme, hath the wretches and nedy foryetyng of wryters put out of mynde and done away all be it so that certes thylke thynges profyten lytell, the whyche thynges and writynges longe and derke elde do away bothe hem and eke her auctours. But ye men semen to getten you a pardurabylite whan ye thynkē in tyme comynge fyoure ame shall lasten. But nathelesse, yf thou wylte make comparyson to the endlesse spaces of eternyte, what thyng haste thou, by whyche thou mayst reioysen the of longe lastinge of thy name? For yf there were made comparyson of the abydyng of a moment to ten thousande wynter, for as moche as bothe tho spaces ben ended, for yet hathe the momente some porcion of it all though it be lytell? But nathelesse thylke selfe nombre of yeres, and eke as many yeres as therto may be multyplyed, ne may not certes be cōparysoned to the perdurabylite that is endelesse. For of thynges which that haue ende may be made comparyson, but of thynges whiche that ben withouten ende, to thinges that haue ende may be maked no comparyson. And for thy is it y t all though renome as of longe tyme as euer the lyste to thynkē, were thought, to the regarde of the eternyte that is vnstauncheable and infynite, it ne shulde not only seme lytell, but playnly ryght nought. But ye semen certes ye can do nothyng a ryght but yf it be for the audyence of the people, and for ydle rumours. And ye forsaken the great worthynesse of conscience & of vertue, and ye seken your guerdones of the small wordes of straunge folke. Haue nowe here and vnderstand in the lyghtnesse of such pryde and veyne glorie, howe a man skorned festynally and meryly suche vanyte. Whylome there was a man that had assayed with stryuynge wordes an other man, the whiche not for vsage of verye vertue, but for proude vayne glorie, had taken vpon hym falsely the name of a philosopher. This rather mā that I spake of, thought he wolde assaye, wheder he thylke were a phylosophre or no, that is to saye, yf that he wolde haue suffred lightly in pacience, the wrōges that were done to him. Thys fayned philosophre toke pacience a lytell whyle: and whan he had receyued windes of outrage, he as in stryuynge ayen and reioysynge of hym selfe, sayde at laste thus. Vnderstandest thou not, that I am a philosophre? That other man answerd agayne betyngly and sayd: I had well vnderstande it, yf thou haddest holden thy tonge styll. But what is to these noble worthy men, for certes of suche folke speke I that seken glorye wyth vertue. What is it (ꝙ she) what atteyneth fame to suche folke, whan the body is resolued by the dethe at the last? for yf so be that men dyen in all, that is to say body and soule, the whyche thynge oure reason defendeth vs to byleue: than is there no glorie in no wyse. For what shulde thylke glorye [...], whan he, of whome thylke glorye is sayde to be, nys ryght naught in no wyse. And yf the soule whyche that hathe in it selfe science of good werkes, vnbounden frome the pryson of therthe, wendeth frely to the heuen, dispyseth it not than all erthlye occupacyon, and beynge in heuen reioyseth that it is exempt from all erthly thynges? as who sayth, than recketh the soul neuer of no glorie of renome of thys worlde.
[Page ccxliii] WHo so that with ouerthrowing thought onely seketh glorye of fame, and weneth that it be souerain good, let him loken vpō the brode shewynge countreys of y e heuē, & vpō the strayt seete of this erthe, and he shal be ashamed of thencrease of hys name, that maye not fulfyll the lytell compas of the erthe. O what coueyten proude folke to lyften vp her neckes in ydle in the deedly yoke of thys worlde? For all though that renome ysprad passyng to forne peoples, goth by diuers tonges, & all though great houses of kynredes shynen by clere tytles of honours, yet nathelesse deth dispyseth all hygh glorie of fame, and dethe wrappeth togythers the hygh heedes and the lowe, and maketh egall and euen the hyeste wyth the lowest.
Where wonnē nowe the bones of trewe Fabricius? what is nowe Brutus, or sterne Caton? The thynne fame yet lastyng of her ydle names, is marked wyth a fewe letters. But all though that we haue knowen the fayre wordes of the fame of hem, it is not yeuen to knowe hem that ben deed & consumpt. Lyggeth than styll all vtterly vnknowable, ne fame ne maketh you not knowe. And if ye wene to lyue the lenger for wynde of youre mortall name, whan one cruell daye shall rauyshe you: than is the seconde dwellynge to you close. The fyrste dethe he clepeth here the departyng of the body, and the seconde dethe here the styntynge of the renome of fame.
BVt for as moch as thou shalt not wenē (ꝙ she) that I beare an vntretable batayle ayenst fortune, yet somtyme it befalleth that she (deceyuable) deserueth to haue ryght good thanke of men: and that is whan she her selfe openeth, and whan she discouereth her frōte, and sheweth her maners. Perauenture yet vnderstandest thou not that I shall saye. It is a wondre that I desyre to tel, and therfore vnneth maye I vnplyten my sentence wyth wordes. For I deme that contraryous fortune profyteth more to men than fortune debonayre. For alwaye whan fortune semeth debonayre, than she lyeth falsly, byhetyng the hope of welfulnesse. But forsothe contraryous fortune is alway sothfaste, whā she sheweth her selfe vnstable through her chaungyng. The amiable fortune disceyueth folke: the contrarye fortune teacheth. Thamyable fortune blyndeth with y e beautie of her false goodes, the hertes of folkes that vsen hem. The contrary fortune vnbyndeth hem, with the knowynge of freele welefulnesse. Thamyable fortune mayst thou sene alway wyndy and flowynge, and euer mysknowynge of her selfe. The contrary fortune is attempre and restrayned and wyse, thorowe exercise of her aduersyte. At the laste amyable fortune wyth her flatterynges, draweth myswandrynge men fro the souerayne good: the contraryous fortune leadeth ofte folke ayen to sothefaste goodes, and haleth hem ayen as wyth an hoke. Wenest thou than that thou oughtest to leten this a lytell thyng, that this aspre and horryble fortune hathe dyscouered to the, the thoughtes of thy trewe frendes? For why, thys ylke fortune hathe departed and vncouered to the bothe the certayne vysages, and eke the doutous visages of thy felowes. Whan she departed away fro the, she toke away her frendes and laft the thy frendes. Now whan thou were ryche and weleful, as the semed, wyth howe mykel woldest thou haue bought the full knowynge of this that is to sayne, the knowynge of thy verye frendes? Nowe playne the not than of rychesse lorne, syth thou haste founde the moste precyous kynde of rychesse, that is to sayne, thy very frendes.
THat the world with stable fayth varyeth accordable chaungynges, that the contraryous qualitees of elementes holdē amonge hem selfe alyaunce perdurable, [Page] that Phebus the sonne wyth hys golden charyot bryngeth forth the rosy day, that the moone hath commaundement ouer the nyghtes: whych nyghtes Esperus the euen sterre hath, that y u see gredy to flowen constrayneth wyth a certayne ende hys floodes, so that it is not lefull to stretche hys brode termes or boundes vpon the erthe: Al this ordynaunce of thynges is bounden wyth loue, that gouerneth erthe and see, and also hath cōmaundement to the heuen. And yf thys loue slaked the bridels, all thinges that nowe louen hem togythers wolden make batayle cōtinuelly, & stryuen to fordone the facion of this world, the whyche they nowe leden in accordable faith, by fayre mouynges. This loue holdeth togyder people ioyned wyth an holye bonde, and knytteth sacrament of mariage of chaste loues. And loue endeth lawes to true felawes. O welefull were mankynde yf thylke loue that gouerneth the heuē, gouerned your corages.
BY thys she had ended her songe: whā the swetnesse of her dyte had through perced me, that was desyrous of herkening. And I astonyed had yet streyght myne eeres, y t is to sayne to herken the bette what she shulde saye, so that a lytell here after I sayde thus. O thou that arte souerayne comforte of corages anguishous, so thou hast remounted and norisshed me with the weight of thy sentences, & wyth delyte of syngyng, so that I trowe not that I be vnperegal to the strokes of fortune as who saythe, I dare well nowe suffren all thassautes of fortune, and well defende me from her. And tho remedies, which that thou saydest here beforn, that weren ryght sharpe, not only that I am not agrysen of hem now, but I desyrous of herynge, aske greatly to heren the remedyes. Than sayde she thus. That feled I well (ꝙ she) whan that thou ententyfe and styl, rauyshedest my wordes: and I abode tyl thou haddest suche habyte of thy thought, as thou haste nowe, or els tyll that I my selfe had maked it to the same habyte, whiche that is a more very thynge. And certes the remenante of thynges that ben yet to say ben suche, that fyrst whan men taste hem they ben bytynge: But whan they ben receyued wythin a wyght, than ben they swete. But for thou sayest that thou art so desyrous to herken hem, wyth howe great brennynge woldest thou glowen, yf thou wystes whyder I wolde leden the?
whyder is that (ꝙ I)
To thylke very blysfulnesse (ꝙ she) of which thyne herte dremeth. But for as moch as thy syght is occupyed and distourbed of erthly thinges, thou maist not yet sene thylke selfe welefulnesse.
Do (ꝙ I) and shewe me what thylke very welfulnesse is, I praye the without taryeng.
That wol I gladly don (ꝙ she) for cause of the. But I wol fyrste marken by wordes, and I wyl enforcen me to enforme the thylke false cause of blysfulnesse, whych that thou more knowest: so that whā thou haste beholden thylke false goodes, and turned thyne eyen so to that other syde, thou maye knowen the clerenesse of very blysfulnesse.
WHo so wol sowe a felde plenteous, let hym fyrste delyueren it of thornes, and kerue a sonder wyth hys hoke the bushes and the ferne, so that the corne may comē heuy of eres & of greyues Hony is y e more swete yf mouthes haue first tasted sauours that be wycke. The sterres shinen more agreably, whan the wynde Nothus leteth hys plungye blastes. And after that Lucyfer the daye sterre hathe chased awaye the darke nyght, the daye the fayrer leadeth the rosen horse of the sonne. And [Page ccxliii] ryght so thou, beholdynge fyrste the false goodes begyn to wythdrawe thy necke fro the earthly affections, & afterwardes the verye goodes shullen entren into thy corage.
THo fastened she a lytell the syght of her eyen, & she wyth drewe her syght, as it were in to the strayte seete of her thought: and began to speke ryght thus. All the cures (ꝙ she) of mortall folke, whych y t trauaylen hem in many maner studyes, gone certes by dyuers wayes: but nathelesse they enforcē hem all to comen onely to thende of blysfulnesse. And blysfulnesse is suche a good, that who so hath goten it, he ne maye ouer that thynge more desyre. And thys thinge forsoth is so souerayne good, that it conteyneth in hym selfe all maner of goodes, to the whyche good yf there fayled any thynge, it myght not ben souerayne good, for then were some good oute of thys souerayne good, that myght be desyred. Nowe is it clere and certayne, that blysfu [...]nesse is a parfyte state, by the congregacion of all goodes, the which blysfulnesse (as I haue sayd) all mortall folke enforcen hem to get by dyuers wayes. For why, the couetyse of euery good is naturelly planted in the hertes of men: but the myswandrynge erroure, misledeth hem into false goodes Of y e which men, some of hem wenē that souerayne good be to lyuen without nede of any thynge. And other men demen, y e souerayne good be ryght dygne of reuerence, and enforcen hem to be reuerenced amōge her neyghbours by the honours that they haue gotte. And some folke there ben that holden that ryghte hye power be souerayne good, & enforcen hem for to reignen, or els to ioynen hem to hem that reygnē And it semeth to other folke, that noblesse of renome be the souerayne good, & hasten hem to getten hem glorious name by the artes of werre or of peace. And many folke mesuren and gessen, that souerayne good be ioye and gladnesse, and wenen that it be ryght blysful thyng to plūgen in voluptuous delytes. And there ben some folke, that entrechaungen the causes and y e endes of these forsayd goodes: As they that desyren rychesses to haue power & delites, or els they desyre power for to haue money, or for cause of renōme. In these thynges and suche other is tourned al the entencion of desyrynges and werkes of mē, as thus: Noblesse and fauoure of people, which that yeueth to al men, as it semeth hem, a maner clerenesse of renomme: and wyfe & chyldren, that mē desyren, for cause of delyte and meriness. But forsoth frendes ne shullen not be rekened amōge the goodes of fortune, but of vertue, for it is a full holy maner thynge. All these other thynges forsoth be taken for cause of power, or els for cause of delyte. Certes nowe am I ready to referren the goodes of the body, to these forsayd thynges abouen For it semeth that strength and greatnesse of bodye yeuen power and worthynesse, & that beaute and swyftnesse yeuen glorye and renomme: and helth of bodye semeth to yeuen delyte. In all these thynges it semeth onely that blysfulnesse is desyred: for why, thylke thynge that euerye man desyreth moste ouer all thynges, he demeth that it be souerayne good. But I haue dysfyned, that blysfulnesse is souerayne good, for whyche euery wyght demeth that thylke estate y t he desyreth ouer all thynges, that it be blysfulnesse. Now hast thou thē before thyne eyen almost al the purposed forme of the welefulnesse of mankinde that is to sayne, rychesse, honours, power, glorye and delytes, the whych delyte only cō sydered he Epicurus, and iuged and establysshed that delyte is the souerayne good: for as moche as all other thynges, as hym thought byrefte awaye ioye and myrth from the herte But I returne agayne to the studyes of men of whyche men the corage alwaye reherseth and seketh y e souerayne good, all be it so that it be wyth a dyrked memorye, but he note by whych pathe, ryghte as a dronken man note nought by whych path he may returne home to hys house. Semeth it then that folke forleyen and erren to enforcen hem to haue nede of nothing? Certes there is none other thing that maye so moche performen blysfulnesse, as an estate plenteous of all goodes, that ne hath nede of none other thynge, but that is [Page] suffysaunt of hym selfe vnto hym selfe. And folyen suche folke then that wenen, y t thylke thyng that is ryght good, that it is eke ryght worthy of honour & of reuerence: certes nay. For that thynge nys neyther foule ne worthy to be despysed, that well nygh all the entencion of mortall folke trauaylen to get it. And power eke ought not to be rekened amō ges goodes. What els? For it nys not to wene, that thylke thynge that is moste worthy of all thynges be feble & wythout strēgth And clerenesse of renome, ought that to bene dyspysed? Certes there may no man forsake, that all thynge that is right excellent and noble, that it ne semeth be ryght clere renomed. For certes it nedeth not to saye, that blysfulnesse be anguyshous ne drery, ne subiect to greuaunces ne sorowes, sens that in ryght lytell thynges folke seken to haue and to vsen that maye delyten hem. Certes these ben the thynges that men wyllen and desyren to geten: & for thys cause desyren they rychesses, dygnytees, regnes, glorye, and delytes. For therby wenen they to haue suffysaunce, honour, power, renome, and gladnesse. Then is it good that men seken thus by so many dyuers studyes, in whych desyre it maye not lyghtly be shewed, howe great is the strength of nature For howe so men haue diuers sentences and dyscordynges, algates men accorden al in louynge the ende of good.
IT lyketh me to shewe by subtyl songe with slacke and delytable sowne of strynges, how that nature myghtely enclyneth & flytteth the gouernemēt of thinges & by suche lawes she purucyable kepeth the great world, & how she byndyng restrayneth al thynges by a bonde y t may not be vnbounden. Al be it so y t the lyons of the countrey of Pene beren the fayre chaynes, and takē meates of the handes of folke, that yeuen it hem, and dreden her sturdye maysters, of whyche they be wonte to suffre beatinges, yf that her horrible mouthes ben bledde, that is to faine of beestes deuoured: her corage of tyme passed that hath bene ydle and rested repayreth ayen, and they roren greuously, and remembren on her nature, and slaken her neckes frō her chaynes vnbounde, and her maistre fyrst to torne wyth blody tethe, assayeth the wood wrathes of hem, that is to sayne, they frettē her mayster. And the ianglynge byrde that syngeth on the hye braūches, that is to sayne in the wodde, and after is enclosed in a strayt cage, all though the plyenge besynesse of mē yeue hem honyed drynkes, and large meates wyth swete studye: yet nathelesse yf thylke byrde skyppynge out of her strayte cage, seeth the agreable shadowes of the woddes, she defouleth wyth her fete her meate yshadde, and seketh on mornyng only the wodde, and twytereth desyrynge the wodde wyth her swete wyse. The yerde of a tre that is haled adown by myghty strēgth boweth redyly the croppe adowne: but yf that the hande that is bare let it gone agayne, anone the croppe loketh vpryght to the heauen. The sonne Phebus that falleth at euen in the westren wawes, returneth ayen eftsones hys carte by a pryue pathe there as it is wonte aryse. All thynges sek [...]n ayen to her propre course, and all thynges reioysen on her retournynge agayne to her nature: ne none ordinaunce is betakē to thynges, but that hath ioyned the ende to the begynnyng, and hath made the course it selfe stable, y t it chaunge not fro hys propre kynde.
CErtes also ye men that bene earthly beestes dreamē alway your begynnynge, althoughe it be wyth a thyne ymaginacyon, and by a maner thought all be it not clerely ne perfytly ye loken from a ferre to thylke verye fyne of blysfulnesse. And therfore naturell entencyon leadeth you to thylke verye good, but many maner errours mystourneth you therfro. Cōsyder nowe yf that be thylke thynges, by which a mā weneth to get him blisfulnes [Page ccxlv] yf that he maye comen to thylke ende, that he weneth to come to by nature. For yf that money, honours, or these other forsayd thynges bryngen to men suche a thynge that no good ne fayle them ne semeth to fayle: Certes thē woll I graunt that they be maked blysful by thynges that they haue gotten. But yf so be that thylke thynges ne mowen not performe that they byheten, and that there be defaut of many goodes, sheweth it not then clerelye y t false beute of blysfulnesse is knowen and atteynt in thylke thynges? Fyrst and forwarde thou thy selfe, that haddest haboundaunce of rychesse not longe agone, I aske the that in thabundaunce of all thylke rychesse, yf thou were neuer anguyshous or sorye in thy corage of any wronge or greuaūce, that betyde the in any syde
Certes (ꝙ I) it ne remembreth me not, that euer I was so free of my thought, that I ne was alwaye in anguyshe of somwhat.
And was that not (ꝙ she) for that the lacked somwhat that thou noldeste not haue lacked? or els thou haddest y t thou noldest haue had?
Ryght so it is (ꝙ I)
Then desyredest thou the presence of y e one, & thabsence of that other.
I graunt well (ꝙ I)
Forsoth (ꝙ she) then nedeth there somwhat that euery man desyreth.
Yea there nedeth (ꝙ I)
Certes (ꝙ she) and he y t hath lacke or nede of ought, nys not in euery way suffysaunt to hym selfe.
No (ꝙ I)
And thou (ꝙ she) in al the plēte of thy rychesse had dest thylke lacke of suffysaunce?
What els (ꝙ I)
Then maye not ryches maken that a man nys nedy, ne that he be sufficiēt to him selfe: and yet that was it that they behetē as it semed. And eke certes I trowe that this be greatly to consyder, that money hathe not in hys owne kynde, that it ne maye bene bynomed of hem that haue it maugre hem.
I knowe it well (ꝙ I)
Why shuldest thou not beknowen it (ꝙ she) when euery day the strenger folke bynomen it frō the febler maugre hem? Fro whence come els all these forayne complayntes, quarels, or pleadynges, but for that men asken her money that hath ben benomed hem by strength or by gile, and alway maugre hem?
Ryght so it is (ꝙ I)
Then hath a mā nede (ꝙ she) to seken him forayn helpe, by whych he maye defende his money.
Who maye saye nay (ꝙ I)
Certes (ꝙ she) and hym neded none help, yf he ne had no money that he myght lese.
That is douteles (ꝙ I)
Then is thys thynge turned in to the contrary (ꝙ she) for ryches, that men wenen shulde maken suffysaunce, they maken a man rather haue nede of forayne helpe. Whych is the maner or y e gyse (ꝙ she) that rychesse may dryuen away nede? Ryche folke may they neither haue hōger ne thurst? These ryche men maye they fele no colde on theyr limmes in wynter: but y u wilt answere that riche men haue ynough, wherwith they may staūchen her honger, & slaken her thurst and done awaye colde. In thys wyse maye nede ben cōforted by rychesse, but certes nede ne maye not al vtterly be done awaye. For yf thys nede that alwaye is gapynge and gredy be fulfylled wyth the rychesse and any other thyng, yet dwelleth then a nede that mote be fulfylled. I holde me styll, and tell not howe that lytell thynge suffyseth to nature: but certes to auarice suffiseth notynough of nothing For synne that rychesse ne maye not all done awaye nede, and they makē theyr owne nede what maye it then be, that ye wenen that rychesses mowen yeuen you suffysaunce?
AL were it so, that a noble couetous man had a ryuer or a gutter fletynge al of gold, yet shuld it neuer staunche hys couetyse: and all though he had his necke charged wyth precious stones of the reed see and though he do eere hys feldes plenteous wyth an hundred oxen, neuer ne shal hys bytynge besynes forleten hym whyle he lyueth, ne the lyght rychesses ne shal not bearen him company when he is deed.
[Page] BVt dygnitees to whome they be comen, maken they hym honourable and reuerente? haue they not so great strengthe that they maye putten vertue in hertes of folkes, that vsen the lordshyp of hem, or elles may they done away the vyces? Certes they be not wonte to done away wyckednesse, but they be wonte rather to shewe wyckednesse. And therof cometh it y t I haue ryght greate dysdayne, that dygnitees ben yeuen to wycked men. For whych thynge Catullus cleped a counsell of Rome (that hyght Nonius) postome of boche, as who sayeth, he cleped him a congregacion of vyces in hys brest, as a postome is full of corrupcion: al were Nonius set in a chayre of dygnitee. Seest thou not then, howe great vylonies dignitees done to wycked men? certes vnworthynesse of wycked men shulde be the lasse sene, yf they nere renomed of none honoure. Certes thou thy selfe ne myghtest not be brought wyth as many peryls as thou myghtest suffre, that thou woldest beare the magystrate wyth decorate that is to sayne, that for peryl that myght be fall the by ostence of the kynge Theodryke, thou noldest not be felowe in gouernaunce with Decorate, when thou sawe that he had wicked corage of a licorous shrew and of an accusour. Ne I maye not for suche honours iugen hem worthy of reuerence, that I deme and holde vnworthy to haue thylke same honours. Nowe yf thou sawe a man that were fulfylde of wysedome, certes thou ne myghtest not deme that he were vnworthy to the honoure, or els to the wysdome of whych he is fulfylled.
No (ꝙ I)
Certes (ꝙ she) dygnytees aperteynen properly to vertue, & vertue transporteth dygnite anone to thylke man, to which she her selfe is conioyned. And for as moche as honours of people ne maye not make folke dygne of honoure, it is well sene clerly, that they ne haue no propre beautye of dygnitee. And yet men oughten take more hede in thys: for yf a wyghte be in so moche the more outcaste, that he is dyspysed of moste folke, so as dygnytee ne may not maken shrewes worthy of no reuerēce, then maketh dygnite shrewes rather dispised thē praised, the whyche shrewes dygnite sheweth to moche folke. And forsoth not vnpunyshed, y t is to sayne, that shrewes reuengen hem ayen warde vpon dignitees. For they yelden ayen to dygnytees as great guerdons, when they dyspotten & defoulen dygnitees wyth her bylonye. And for asmoch as thou now knowest that thylke very reuerence ne may not comen by these shadowy transytorye dygniters, vnderstande now thus: that yf a man had vsed and had many maner dygnitees of consuls, and were perauenture comen amōge straūge nacions, shulde thylke honoure maken hym worshypfull and redouted of straunge folke? Certes yf that honour of people were a naturell yefte to dygnitees, it ne myghte neuer cessen no where amonge no maner folke to done hys offyce. Ryght as a fyre in euery contrey ne stynteth not to enchaufen and maken hote. But for as moche as for to bene honourable or reuerēt, ne cometh not to folke of her propre strength of nature, but only of y e false opinion of folke, that is to sayne, that w [...]en that dygnitees makē folke dygne of honours anone therfore when they comen there as folke ne knowen not thylke dygnytes, her honours vanyshen awaye and that anone. But that is amonge straunge folke mayest thou sayne. Ne amonges hem there they were borne, ne dured not thylke dygnitees alwaye Certes the dygnite of the prouostry of Rome was whylom a great power: nowe is it nothynge but an ydle name, and the rent of the senatorie a great charge. And yf a wyght whylom had thoffyce to taken hede to the d [...] tayles of the people, as of corne and of other thinges, he was holden amonges hem great But what thinge is more nowe outcast then thylke prouostry. As I haue sayd a lytle here beforne, that thylke thynge that hath no propre beaute of it selfe, receiueth somtyme price and shynynge, and somtyme leseth it by thopinion of vsaunces. Nowe yf that dygnyters then ne mowe not make folke dygne of reuerence, and yf that dygnites were foule of her wyll, by the fylthe of shrewes, and yf dygnytees lesen her shynynge by chaūgynge of tymes, and yf they wexen foule by estimacyon of people, what is it y t they han in hem selfe of beaute, that ought to be desyred? as who sayeth, none: then ne mowen they yeuen no beaute of dygnite to none other.
[Page ccxlvi] AL be it so, that the proude Nero wyth all his wode luxure, kembe hym & apparelled hym wyth fayre purpure of Tyre, and wyth whyte peerles. Algates yet therof he hatefull to all folke, thys is to saye that all was he behated of all folkes, yet thys wycked Nero had great lordshyppe. And yaf whylom to the reuerent Senatours the vnworshypful seates of dygnitees. Vnworshypfull seates he cleapeth here, for that Nero that was so wycked yane the dygnitees.
Who wolde then reasonably wenen, that blysfulnesse were in suche honours, as bene [...]euen by bycious shrewes.
BVt reygnes & familiaritees of kynges, maye they maken a mā to bene myghty? Howe els? When hys blysfulnesse dureth perpetually. But certes the olde age oftymes passed, and eke of present tyme nowe, is full of ensamples, howe y e kynges haue chaunged into wretchednesse, out of her welfulnesse. O, a noble thing & a clere thyng is power, that nys not founden myghtye to kepe it selfe. And yf that power of realmes be authour and maker of blysfulnesse, yf thylke power lacketh on any syde, amenuseth it not thylke blysfulnes, and bryngeth in wretchednesse▪ But yet al be it so, that the realmes of mankynde stretchen brode, yet mote there [...]ede ben moche folke, ouer whych that euerye kynge ne hath no lordshyp ne cōmaundement. And certes vpon thylke syde that power falleth, whych that maketh folke blysful Ryghte on that same syde no power entreth vnderneth that maketh hem wretches. In thys maner then moten kynges haue more porcion of wretchednes then of welefulnesse
A tyraunt that was kynge of Cecyle, that had assayed y t peryll of hys estate, shewed by similitude the dredes of realmes by gastnesse of a swearde, that honge ouer the heed of his samylyer. What thynge is then thys power that maye not done awaye the hytynges of besynesse, ne eschewe the pryckes of drede?
And certes yet wolden they lyuen in sykernesse, but they maye not. And yet they gloryfyen hem in her power. Holdest thou then that thylke man be myghtye, that thou seest that he wolde done that he may not done? And holdest thou then hym a myghtye man, that hath enuyronned hys sydes wyth mē of armes or sergeaūtes, and dreddeth more hem that he maketh agast, then they dreden hym, and that is put in the handes of hys seruauntes, for he shulde seme myghtye? But of familyers or seruauntes of kynges, why shulde I tell the any thynge, syth that I my selfe haue shewed the, that realmes hem selfe bene full of great feblesse? The whych famylyers certes the royal power of kynges in hole estate and in estate abated, full ofte throweth adowne.
Nero constrayned Senecke hys famylyer and hys mayster, to chesen on what death he wolde dye. Antonius commaunded y t knyghtes slowen wyth her swordes Papinian his familyer, whych Papinyan had ben lōgtyme full myghty amonges hem of the courte, and yet certes they wolden both haue renounced her power. Of whych two Seneck enforced hym to yeuen to Nero hys rychesse, and also to haue gone into solytarye exyle. But when the great weyght, that is to sayne, of lordes power or of Fortune, draweth hem that shullen fall, neyther of hem ne myght do that he wolde. what thynge is then thylke power, that though men haue it, yet they ben agaste and when thou woldest haue it, thou art not syker? And yf thou woldest forleten it, thou mayest not eschewen it. But whether suche men ben frendes at nede, as bene counsayled by fortune, and not by vertue? Certes suche folke as welefull fortune maketh frendes, cō trarious fortune maketh hym enemyes. And what pestilence is more myghtye for to anoy a wyght, then a famylyer enemye?
WHo so woll be myghtye, he mote daūten hys cruel corages, ne put not hys necke ouercomen, vnder the foule raynes of lecherye. [Page] For all be it so, that y e lordshyp stretch so ferre, that the countreye of Inde quaketh at thy cōmaundemētes, or at thy lawes. And that the last yle in the see, that hight Tyle, bethrale to the: yet yf thou mayst not putten awaye thy foule derke desyres, and dryuē oute fro the, wretched cōplayntes: Certes it nys no power that thou haste.
BVt glorye, howe dysceyuable & howe foule is it oft? For whych thynge, not skylfully a tragedye that is to sayne, a maker of dytees y t hyghten tragedies, cryed & sayd: O glorye glorye (ꝙ he) thou narte no thyng els to thousands of folkes, but a sweller of eares. For many haue ful great renome by the false opinion of the people.
And what thynge may be thought fouler then suche praysynge? For thylke folke that ben praysed falsely, they mooten nedes haue shame of her praysynges. And yf that folke haue getten hem thanke or praysynge by her desertes: What thynge hath thylke pryse eched or encreased to the conscyence of wyse folke, that measuren her good, not by the rumoure of the people, but by the sothfastnesse of conscience? And yf it seme a fayre thynge, a man to haue encreased and sprad hys name, then foloweth it, that it is demed to bene a foule thynge, yf it ne be ysprad and encreased But as I sayd a lytell here before, that sythe there mote nedes ben many folkes, to whych folke the renome of a man ne may not comen it befalleth, that he that thou wenest be glorious and renomed, semeth in the next parte of therthes, to ben wythout glory and wythout renome. And certes amonges these thynges I ne trowe not that the pryse and the grace of the people, nys neyther worthy to bene remembred, ne cometh of wyse iugement, ne is ferme perdurably. But nowe of thys name of gentylesse: What man is it that ne maye well sene howe vayne and howe flyttynge it is? For yf the name of gyntylesse be referred to renome and clerenesse of lynage, then is gentell name but a forayne thynge, that is to say, to hem that glorifyen hem of her lynage. For it semeth that gentyles be a maner praysynge, that cometh of the desertes of auncesters. And yf praysyng maketh gentylles, thē moten they nedes ben gentyll, that ben praysed. For whych thynge it foloweth, that yf thou ne haue no gentylnesse of thy selfe, that is to sayne pryse, that cometh of thy deserte, forayne gentyllesse ne maketh the not gentyll. But certes yf there be any good in gentyllesse, I trowe it be all onely thys: that it semeth as that a maner necessite be imposed to gentylmen, for that they ne shulde not outragen or forleauen fro the vertues of her noble kynred.
AL the lynage of men, that ben in erthe ben of semblable byrth. One alone is father of thinges: one alone ministreth all thynges: He yafe to y e sun hys beames: He yafe to the moone her hornes: he yafe to men the earth: he yafe the sterres to the heuen: he enclosed wyth membres the soules that comen frome hys hye seate. Then comen all mortall folke of noble seed. Why noysen ye or bosten of your elders? For yf ye loke your begynnyng and god your father authour & your maker, then nys there no forelyued wyght or vngē tyll, but yf he nouryshe hys corage vnto vyces, and forlete hys proper byrth.
BVt what shall I sayne of delyces of body, of whych delyces the desyrynges ben ful of anguyshes, and the fulfyllynges of hem ben ful of penaūce? How gret sicknesses & how gret sorowes vnsuffrable, ryght as a maner fruyte [Page cclvii] of wyckednesse ben thylke delyces wonte to bryngen to the bodyes of folkes that vsen hem? of which delyces I not what ioy may ben had of her moning. But this wot I wel that whosoeuer woll remēbren hym of his lurures, he shall well vnderstand, that the issues of delyces ben sorowfull and sorye.
And yf thylke delyces nowe maken folke blysful, thā by y e same cause motē these beestes ben cleped blysfull, of which beestes all the entention hasteth to fulfyl her bodily iolitie. And the gladnesse of wyfe and chyldrē were an honest thynge, but it hath ben sayd that it is ouer mokel ayenst kynde, that children haue ben founden tourmenters to her fathers, I not how many. Of whiche chyldren how bytyng is euery condicion, it neadeth not to tellē it the, that hast or this time assayed it, and art yet now anguishous. In this tyme approue I the sentence of my disciple Euripidis that sayd, that he that hath no chyldren, is welefull by infortune.
EVery delyte hath this, that it an guyssheth hem with pryckes y t vsen it. It resembleth to these fliynge flyes that we clepen bees, that after that he hath shed hys agreable honyes, he flyeth awaye, and styngeth the hertes of hem that bene smytten with bytyng ouerlonge holden.
NOw is it no dout than, that these wayes ne be a maner misleadynges to blysfulnesse: ne that they ne mowen not leaden folke thider as they beheten to leeden hem. But with howe greate harmes these forsayde wayes ben enlaced, I shall shewe you shortly.
For why, yf thou enforcest the to assemble moneye, thou must byreuen hym his money that hath it. And yf thou wolte shynen with dignities, thou must besechen and supplyen hem, that yeuen tho dygnities. And yf thou coueytest by honour to goone beforne other folkes, thou shalte defoule thy selfe thorowe humblesse of askynge. Yf thou desyrest power, thou shalt by awaytes of thy subiectes anoyusly be cast vnder by many paryls. Askest thou glorye▪ thou shalte ben so distracte by aspre thynges that thou shalt forgone sikernesse. And yf thou woldest leden thy lyfe in delytes, euery wight shall despisen the, & forleē the as thou y t art thrall to thyng, y t is ryght foule & bryttel, y t is to sayne, seruaunt to thy bodye. Nowe is it than well ysene, how lytle and howe bryttel possessyon they coueyten, that putten the goodes of the bodye aboue her owne reason. For mayst thou surmounten these olyfauntes in greatnesse or in weyght of body? or mayst thou be strē ger than the bull? Mayest thou be swyfter than the tygre? Beholde the spaces and the stablenesse and y e swyfte course of heauen, & stynt somtime to wondren on foule thinges The which heauen certes nis not rather for these thynges to be wondred vpon, than for the reason by which it is gouerned. But the shynyng of thy fourme, that is to sayne, the beautye of thy bodye, howe swyftly passing is it, and howe transitorie? certes it is more flyttynge than the mutabylitie of floures of the sommer season. For so as Aristotel telleth, that yf that men hadde eyen of a beaste that hyght lynx, so that the lokynge of folke myght peercen thorowe tho thynges that withstonden it. who so loked than in then: trayles of the body of Alcibiades, that was full fabre in the superfycie without, it shuld seme ryght foule.
And for thy, yf thou semest fayre, thy nature ne maketh not that, but the disceiuaūce of feblenesse of the eyen that looken. But prayse the goodes of the body as moche as euer y e lyst, so y t thou knowe algates y t what so it be, that is to sayne, of the goodes of the bodye, whyche that thou wondreste vpon maye bene destroyed or els dissolued by the heate of a feuer of thre dayes. Of which for sayd thinges I may reducen this shortly in a summe, that these wordly goodes, which y t ne mowen yeuen y t they behighten, ne ben [Page] not parfyte by the congregation of all goodes, that they ne be not wayes ne pathes y t bryngen men to blysfulnesse, ne maken men to be blysfull.
ALas, which follye, and whiche ignoraunce mysleadeth wandryng wretches from the path of very good. Certes, ye seken no gold in grene trees, ne ye gadren not precyous stones in vynes, ne ye ne hyden not your gynnes in hye mountaynes to catchen fysh: of the which ye maye maken ryche feestes.
And yf ye lyke to hunt to Roes, ye ne go not to the foordes of the water that hyght Thyrene. And ouer this, men know wel the crekes and the cauernes of the see yhid in y e sloudes, & knowen eke which water is most plenteous of white perles, & knowen which water aboundeth most of red purpure that is to sayne, of a maner shelfysh, with which men dyen purpure: and knowen which strō des abounden moost of tendre fysshes, or of sharpe fysshes, that hyght Echynes. But folke suffren hem selfe to ben so blynde, that hem ne retchen not to knowe where thylke goodes ben yhid, whiche that they coueten, but plungen hem in earth, and seken there thylke good that surmounteth the heauen, that beareth the sterres. what prayer maye I maken that be digne to the nyce thoughtes of men? But I praye that they coueyten rychesse and honoures, so that whan they haue gotten tho false goodes, wyth greate trauayle, that therby they mowen knowen the very goodes.
IT suffyseth that I haue sayde hytherto, the fourme of false welefulnesse, so y t yf thou loke now clerely: the ordre of myne entention requyreth from hēce forth to shewen the very welfulnesse.
For sothe (ꝙ I) I se well now, that suffysaunce maye not cōmen by riches, ne power by realmes, ne reuerence by dignities, ne gentlesse by glory, ne ioye by delyces.
And haste thou well knowen the causes (ꝙ she) why it is?
Certes me semeth (ꝙ I) that I se hem, ryght as though it were through a lytle clyfte: But me were leauer knowen hem more openly of the.
Certes (ꝙ she) the reason is alreadye. For thylke thyng that symply is one thynge without anye deuysyon, the errour and folly of mankynde deuydeth and departeth it & mysleadeth it, and transporteth from very and parfyte good to goodes that be false and vnparfyte. But say me this: wenest thou, that he that hath nede of power, that hym ne lacketh nothynge?
Nay (ꝙ I)
Certes (ꝙ she) y u sayst aryght for yf so be that there is a thing that in any parte be febler of power, certes as in that it mote nedes be nedy of forayne helpe.
Ryght so it is (ꝙ I)
Suffisaunce and power ben of one kynde.
So semeth, ꝙ I
And demest thou (quod she) that a thynge that is of this maner, that is to say suffysaunt and myghtye, ought been dispysed, or els that it be ryght digne of reuerence aboue all thynges?
Certes (ꝙ I) it is no dout that it is ryght worthye to be reuerenced.
Let vs adden (ꝙ she) reuerence to suffysaunce and to power, so that we demen y t these thre thynges he all one thynge.
Certes quod I, let vs adden it yf we wyl graūt the soth.
what demest thou (ꝙ she) than is that a darke thyng and not noble, that is suffysaūt, reuerent, and myghty? or els that it is ryght noble and ryght clere by celebrat of renoume? Cōsydre thā, ꝙ she, as we haue graunted here beforne, that he that ne hath no nede of nothyng, and is moost myghtye and most digne of honour, yf hym nedeth any clerenesse of renoume, which clerenesse he myght not graunten of hym selfe: so for lack of thylke clearenesse he myght semen the febler on any syde, or the more outcaste.
Glose. That is to saye, naye: For who so that is suffysaunt myghtye, and reuerente, clearenesse of renoume foloweth of the forsayde thynges: he hath it all readye of hys suffysaunce.
I may not quod I, denye it, but I mot [Page ccxlviii] graunten as it is, that this thynge is ryght celebrable by clerenesse of renoume and noblesse.
Than foloweth (quod she) that we adden clerenesse of renoume to the foresayde thynges, so that there be amonges hem no dyfferencee.
This is a consequence (ꝙ I)
This thinge than (ꝙ she) that ne hath nede of no forayne thynge, and that maye doo all thynge by hys strengthes, and that is noble and honourable, is it not a mery thyng and ioyfull?
But whence (quod I) that anye sorowe myghte come to this thynge that is suche: certes, I maye not thynke.
Than mote we graunten (ꝙ she) that this thynge be full of gladnesse, yf the forsayde thynges be sothe. And certes, also mote we graunten, that suffisaunce, power, noblesse, reuerēce and gladnesse be onelye dyuers by names, but her substaunce hath no diuersitie.
It mote nedelye be so (quod I)
Thylke thynge than (quod she) that is one, and symple in hys nature, the wyckednesse of men departeth and deuydeth it. And whan they enforcen hem to getten partye of a thynge, that ne hath no part they ne getten hem neyther thylke partye, that nys none, ne the thynge all the whole that they desyre.
In whiche manere quod I.
Thilke man, quod she, that se [...]heth rychesse to flyen pouertie: he ne trauayleth hym not for to get power, for he hath leauer be darke and vyle, and eke with draweth from hym selfe manye naturell delytes, for he nolde leese the moneye that he hath assēbled. But certes, in this maner, he ne getteth hym no suffysaunce, y t power for letteth, and that molestie prycketh, and that fylthe maketh outcaste, and that darkenesse hydeth. And certes, he that desyreth onelye power, wasteth and scattreth rychesse, and despyseth delyces and eke honour that is w t out power, ne he ne prayseth glory nothyng. Certes, thus seest thou wel, that many thinges faylen to hym: For he hath somtyme default of many necessities, and many anguisshes byten hym. And whan he may not don tho defautes away, he forleteth to be mightye, and that is the thyng that he most desyreth. And ryght thus maye I make semblable reasons of honour, of glory, and of delytes. For so euerye of these forsayde thynges is the same that these other thynges bene, that is to sayne all one thynge. whosoeuer seketh to getten that one of these, and not y t other, he ne getteth not that he desyreth.
what sayest thou, that yf that a man couete to getten all these thynges togyther.
Certes (ꝙ she) I wolde saye that he wolde get hym souerayne blysfulnesse, but that shal he fynde in tho thynges that I haue shewed, that mowe not yeuen that they beheten.
Certes, no (ꝙ I)
Than (quod she) ne shullen men not by no way seken blysfulnes in suche thynges as men wenen, that they ne mowe gyuen but one thynge syngulerly of all that men seken.
I graunt well (ꝙ I) ne none sother thyng may be sayd.
Now hast thou than (ꝙ she) the fourme and the cause of false welefulnesse: Nowe turne and flyt agayn to thy thought, for ther shalt thou sene anon thylke very blysfulnesse, that I haue behyght the.
Certes (quod I) it is clere and open, though it were to a blinde man: And that shewedst thou me a litle here beforne, whan thou enf [...]rcedest the to shewe me the causes of the false welefulnesse. For (but yf I be begyled) than is thylk very blisfulnesse and parfyte, that perfytely maketh a man suffysaunt, myghty, honourable, noble and full of gladnesse. And for thou shalt well knowe, that I haue wel vnderstanden these thynges within my hert: I know wel that thylke blysfulnesse that men verelye yeuen one of the forsayde thynges, syns they bene all one: I knowe doutlesse, that thylke thynge is ful of blysfulnesse.
O my norice (quod she) by this opynyon I say, that thou arte blysfull, yf thou put this therto that I shall sayne.
what is that (quod I)?
Trowest thou that there be anye thynge in this erthly mortall tomblyng thynges, that maye bryngen this estate?
Certes (quod I) I trowe it not: and thou hast shewed me well that ouer thylke good ther nis nothing more to ben desyred.
These thynges thā (quod she) that is to sayne, erthly suffysaūce and power, and suche thynges erthlye, they semen likenesse of very good, or els it semeth that they yeuen to mortall folke a maner of goodnesse, that ne be not parfyte: but thylke good that is very and parfyt, that may they not yeuen.
I accorde me well (ꝙ I).
Than (ꝙ she) for as moch as thou hast knowen, [Page] which is thilke verye blysfulnesse, and eke which thylke thynges ben, that lyen falslye blysfulnesse, that is to saye, that by disceyte semen very goodes: Nowe behoueth the to know whence and where thou mow seke thylke very blysfulnesse.
Certes, ꝙ I that desyre I greatly, and haue abydē lōge tyme to herken it.
But for as moch (quod she) as it lyketh to my disciple Plato in hys boke of Thimeo, that in ryght lytle thinges men shulden beseche the help of God: what iudgest thou that be nowe to doone, so that we may deserue to fynde the seate of thylke soueraygne god?
Certes (ꝙ I) I deme that we shullen clepe to the father of al godges, for withouten hym nys there nothyng founded aryght.
Thou sayest aryght (ꝙ she) and began anon to syngen ryght thus.
O Thou father soueraygne and creatour of heuen and of erthes that gouernest this worlde by perdurable reason, that commaundest the tymes to gone, syth that age had begynnynge. Thou that dwellest thy selfe aye stedfast and stable, and yeuest all other thynges to be meued, ne foreyne causes ne cesseden y t neuer to compoun werke of flottring mater but only the forme of soueraygne good yset within the withoute enuye, that meued the frely. Thou that art alderfayrest, bearynge the fayre worlde in thy thought: formedest this world to thy lykenesse semblable of the fayre worlde in thy thought. Thou drawest all thynge on thy soueraygn enampler, and commaundest that this worlde perfetlyche ymaked, haue frely and absolute his perfyte partyes. Thou byndest the elementes by nō bres proporcionables, that the colde thynges mowen accorden wyth the hoote thynges, and the drye thynges with the moyste: That the fyre that is purest, ne fle not ouerhye, ne that the heuynesse ne drawe notte adowne ouerlow the erthes that be plonged in the waters. Thou knyttest togyther the meane soule of treble kynde mouyng al thinges, and deuidest it by membres acccording And whan it is thus deuyded, it hath assembledde amouynge into roundes, it goeth to turne agayne to hym selfe, and enuyroneth a full depe thought, and turneth the heauen by semblable ymage. Thou, by euen lyke causes enhauncest the soules and the lesse lyues, and hablynge hem to heyght by lyght waynes or cartes. Thou sowest hem into heuen and into erth, and whan they be conuerted to the by thy benigne lawe, thou makest hem retourne ayen to the by ayen leding fyre. O father, yeue thou to the thought to styen vp into thy strayte sete, and graūt him to enuyronne the well of good. And y e lyght ysounde graunt hym to fyxen the clere syghtes of his corage in the: and scatre thou, and to breake the weyghtes and the cloudes of erthly heuynesse, & shyne thou by thy brightnesse, for thou clerensse art thou arte pesyble rest to debonayre folke, thou thy selfe art begynnynge, bearer, leader, path and terme to loke on the that is our ende.
FOr as moche than, as thou hast sene which is the fourm of good, that nys not parfyt and the forme of good which that is parfyte, nowe trowe I that it were good to shewe in what this perfection of blysfulnesse is set And in this thynge I trowe that we shall fyrst enquyre for to weten, yf that any suche maner good as thylke good as thou hast d [...] fynyshed a lytle here beforne, that is to sayn soueraygne good, may be founden in the nature of thinges. For that vayne ymaginacion of thought ne disceiue vs not, and put vs out of the sothfastnesse of thilke thynge that is submytted to vs. But it maye not be denyed that thylke ne is, and that is ryght as a well of all goodes. For al thyng that is cleped imparfyte, is proued imparfyte, by the amenusynge of perfection of thynge that is parfyte. And herof cōmeth it, that in euerye thyng generall, yf that men sene any thyng that is vnparfyte: certes thilke thyng generall, [Page ccxlix] there mote be some thynge that is perfyte. For yf so be that perfection is done awaye, menne maye not thynke ne saye from whence thylke thynge is, that is cleped imperfyte. For the nature ne toke nother beginnyng of thynges amenused and imperfyte, but it procedeth of thynges that ben al hole absolute, and discendeth so downe into the vttrest thynges, & in to thynges empty and without frute. But as I haue shewed a lytell here beforne, that yf there be a blysfulnesse that be freyle and vayne, & imparfyte, there maye no man dout, that there nis somblysfulnesse, that there is sadde, stedfast and parfyte.
This is concluded (ꝙ I) fermely and sothfastly.
But consydre also (ꝙ she) in whome this blisfulnesse inhabyteth. The cōmune accorde and conceyte of the courage of men proueth and graunteth, y e god prince of all thynges is good. For so as nothynge may be [...]houȝt better than good, it may not be douted than, that he that nothing nis better thā he nis good. Certes, reason sheweth that god is so good, that it proueth by very force, that parfyte good is in hym. For yf God nis suche, he ne maye not ben prince of all thyng. For certes, somthyng possessynge in it selfe parfyte good, shulde be more worthy than God: and it shulde semen that thilk thynge were fyrst and older than God. For we haue shewed apertly, that all thynges y t bene parfyte, ben fyrst, or thinges that bene imparfyte. And for thy, for as moch as that my reason or my processe ne goo not awaye without an ende, we owē to graunten that the souerayne good is ryghtfull of souerayn parfyte good. And we haue establysshed, y t the souerayne good is very blysfulnesse, thā mote it nedes be, that verye blysfulnesse is set in souerayne good.
This take I well (quod I) ne this ne maye not be withsayde in no maner.
But I praye the (quod she) se now how thou mayest prouen holily, and without corruption, this that we haue said that the souerayne God is full of ryght souerayne good.
In which maner (ꝙ I)
wenest thou ought (ꝙ the) that the father of al thinges hath taken thilke souerayn good any where out of hym selfe? Of which souerayne good, men proueth that he is full. Ryght as thou mightest thinkē, that god y t hath blysfulnesse in hym selfe, and thilk blisfulnesse that is in hym were dyuers in substaunce. For yf thou wene, y t God hath receyued thylke good out of hym self, thou mayst wene, that he that yaue thilke good to God be more worthye than God. But I am beknowe and confesse, and that ryght dignly, that God is right worthy aboue al thinges And yf so be, y t this good be in him by nature but that is dyuers from hym by wenynge reason, syns we speken of God prynce of all thynges. Fayne who so fayne maye, who was he that conioyned these thynges togyther. And eke at the last se well, that a thing that is dyuers fro anye thynge, that thylke thynge nys not that same thyng, for which it is vnderstonden to ben dyuers. Than foloweth it wel, that thylke thynge y t by his nature is dyuers from souerayne good, that thynge is not souerayne good. But certes, it were a felonous cursednesse to thynken, y t of hym that nothynge nis more worth. For alwaye of all thynges the name of hem ne maye not ben better than her begynner. For which I maye concluden by ryght very reason, that thylke that is begynnyng of al thinges, thilke same thyng is souerayne God in his substaunce.
Thou hast sayd ryghtfully (quod I)
But we haue graūted (quod she) that the souerayne good is blysfulnesse.
That is soth (quod I)
Than (quod she) we moten nedes graunten and confessen, that thilke same souerayne good be God.
Certes (quod I) I ne maye not denye ne withstande the reasons purposed: and I se well that it foloweth by strength of the premisses.
Loke nowe (quod she) yf this be proued yet more fermely thus, that there ne mowē not ben to souerayne goodes that bene dyuers amonge hem selfe. For certes, the goodes that ben dyuers amonge hem selfe, that one is not that the other is. Than ne mowen neither of hem be parfyte, so as eyther of hem lacketh to other, but that that nys not parfyte, men maye sene apertly that it nys not souerayne. The thynges than that ben soueraynly good, ne mowen by no waye be dyuers. But I haue well concluded, that blysfulnesse and God bene the souerayne good, for whyche it mote neades bene that souerayne blysfulnesse is souerayne dignitie.
Nothynge (quod I) is more sothefast [Page] than this, ne more ferme by reason, ne a more worthye thynge than god may not be concluded.
Vpon these thinges than (quod she) ryght as these geometriciēs whan they haue shewed theyr propositions ben wonte to bryngen in thynges that they clepen porrismes or declaracions of forsaid thynges, ryght so woll I yeue the here as a corallarye, or a mede of crowne. For why, for as moche as by the gettynge of blysfulnesse, men bene maked blysfull: and blysfulnesse is dignitie. Than is it manifest and open, that by the gettynge of dignitie men bē maked blysfull, ryght as by the gettynge of iustyce. And by the gettyng of sapyence they be maked wyse, ryghte so nedes by the semblable reason, whan they haue gotten dyuinitie, they be made goddes. Than is euerye blysfull man a god. But certes, by nature there nys but one god, but by the participacion of the diuynitie, there ne letteth, ne dystourbeth nothynge, that there ne be manye goddes.
This is (quod I) a fayre thynge and a precious, clepe it as thou wilt be it Corollarye, or Porrisme, or Mede of crowne, or declarynge.
Certes (quod she) nothynge nys fayrer than is the thynge that by reason shoulde be added to these forsayde thynges.
what thyng (quod I)
So (quod she) as it semeth, that blysfulnesse contayneth manye thynges, it were for to weten whether that all these thynges maken or conioynen as a maner bodye of blysfulnesse, by the diuersite of partyes, of membres, or els yf anye of all these thynges be suche that it accomplysshe by hym selfe the substaunce of blysfulnesse. So all these other thinges ben referred and brought to blysfulnesse, that is to say, as to the chefe of hem.
I wolde (quod I) that thou madest me clerely to vnderstande what thou sayest, and what thou recordeste me the forsayde thynge.
Haue I not iudged (quod she) that blysfulnesse is good?
Yes forsoth (quod I) and that soueraigne good.
Adde than (quod she) thylke good that is made blysfulnesse to all the forsayde thynges. For thylke same blysfulnesse, that is demed to be soueraygne suffysaunce, thylke selfe is souerayne power souerayne reuerence, souerayne clerenesse or noblesse, and souerayne delyte. what sayest thou than of al these thynges, that is to say suffysaunce, power, and these other thynges? Ben they than as membres of blysfulnesse, or ben they referred and brought to souerayne good, ryght as al thynges that ben brought to the chefe of hem?
I vnderstonde well (quod I) what thou purposeste to seke: but I desyre for to herken, that thou shewe it to me.
Take now thus the discretion of this question (quod she.) Yf all these thynges (quod she) weren membres to felicitie, than weren they dyuers that one from that other: and suche is the nature of partyes or of membres, that dyuers membres compownen a bodye.
Certes (ꝙ I) it hath well be shewed here beforne, that all these thynges ben all one thinge.
Than ben they mo membres (quod she.) For els it shulde seme, that blisfulnesse were conioyned all of o membre aloone, but that is a thynge that maye not be done.
This thyng (quod I than) [...]s not doutous but I abyde to hearken the remnaunt of thy questyon.
This is open and clere (ꝙ she) that all other thynges ben referred and brought to good. For therfore is suffysaūce requyred, for it is demed to be good, and for thy is power requyred, for men trowen also that it be good. And this same thynge mowen we thynken and coniecten of reuerence, of noblesse and of delyte. Than is souerayne good, the summe and the cause of all that ought to ben desyred. For why, thylke thyng that withholdeth no good in it sell, ne semblaunce of good, it ne maye nor well in no maner be desyred ne requyred. And contrarye: For though that thynges by her nature ne ben not good, algates yf men wenen that they ben good, yet ben they desyred as though they were verelye good. And therefore it is sayde, that men ought to wene by ryght, that bountie bene the souerayne fyne and the cause of all the thynges that bene to requyren. But certes, thilke that is cause for which mē requiren any thing, it semeth that thilke same thyng be most desyred, as thus: Yf that a wyghte wolde ryden for cause of heale, he ne desyreth not so moch y e mouinge to ryden as the effecte of his heale. Nowe than syns that al thynges ben requyred for the grace of good, they ben not desyred of al folke more than the same good.
[Page ccl]But we haue graunted that blysfulnesse is that same thynge, for whyche that all these other thynges bene desyred. Than is it thus that certes only blysfulnesse is required and desyred. By whych thynge it sheweth clerelye, that of good and blysfulnesse is all one & the same substaunce.
I se not (quod I) wherfore that men myghte discorden in thys.
And we haue shewed, that God and very blysfulnesse is all one thynge.
That is soth (ꝙ I).
Than mowe we conclude sykerly, that the substaunce of God is set in thylke same good, and in none other place
COmeth all togyther nowe ye that bene ycaughte, & bounde wyth wicked chaynes, by the deceyuable delyte of earthlye thynges inhabytinge in your thought. Here shall be the rest of youre laboure: here is the hauen stable in quyet pesyble. This alone is the open refute to wretches, that [...]s to sayne, that ye that be combred and deceyued wyth worldly affectious, cometh nowe to thys souerayn good that is God: that is refute to hem that wyllen comen to hym. All the thynges that the ryuer Tagus yeueth you wyth hys golden grauels, or els all the thynges that the riuer Hennus yeueth wyth hys reed brynke: or y e Indus yeueth, that is nexte the hote partye of the worlde, that medleth the grene stones wyth the whyte: ne shulde not cleren the loking of your thought, but hyden rather your blynd corage within her derkenesse. All that lyketh you here & excyteth and moueth your thoughtes, the earth hath noryshed it within his lowe caues. But y e shynyng, by which the heuen is gouerned, and whence that his strength, that escheweth the derke ouerthrowyng of y e soule, & who so euer may knowen thylke lyghte of blysfulnesse, he wyll sayne, that the whyte beames of the sūne ne be not clere.
I assente me (quod I) for al thinges ben strō gly bounden wyth ryght ferme reasons.
Howe muche wylte thou praysen it (ꝙ she) yf that thou knowe what thylke good is?
I wol prayse it (quod I) by price wythout ende, yf it shall betyde me to knowe also togyther god that is good.
Certes (ꝙ she) that shal I do the by very reason, if that those thinges, that I haue cōcluded a lytle here beforne, dwellē onelye in her graūtyng.
They dwellen graūted to the (ꝙ I) y t is to sayne, as who sayth, I graunt to thy forsayd conclusyons.
I haue shewed the (ꝙ she) that the thinges that ben required of many folke ne bene not very goodes ne perfite. For they bene diuers that one frō y e other. And so as eche of hem is lacking to other, they ne haue no power to brynge a good, that is full and absolute. But than at erste bene they very good, whā they bene gathered togyder all in to one forme, and in to one werkynge: so that thylke thynge that is suffysaunt, thylke same is power, and reuerence, noblesse, and myrth. And forsothe but yf all these thynges be all one same thynge, they ne haue not wherby that they mowe be put in the nombre of thynges that ought to be required and desired.
It is shewed (ꝙ I) ne hereof maye there no man douten.
The thynges than (ꝙ she) that ne bene no goodes, whan they bene diuers, & whan they begynnen to be al one thyng, than bene they goodes, ne cometh it not thā by the gettyng of vnyte, that they be maked goodes.
So semeth it (quod I)
But al thynge that is good (ꝙ she) graunteste thou that it be good by the participation of good or no?
I graunt it (quod I)
Than must thou graūted (quod she) by semblable reason that one and good be one same thynge. For of thynges, of whyche the effecte nys not naturelly diuers, nedes her substaunce must be one same thyng.
I ne [Page] maye not denye it, (quod I)
Haste thou not knowen well (ꝙ I) that all thynge that is, hath so longe hys dwellyng and his substaunce, as longe as it is one, but whan it forletteth to bene one, it muste nedes dyen and corrumpen togyther?
In which maner (ꝙ I)
Ryght as in beestes (quod she) whan the soule and the bodye bene conioyned in one, and dwellen togyther, it is cleped a beest: and whan her vnite is distroyed by the dysceueraūce of that one from that other, than sheweth it wel y t it is a deed thing and it is no lenger no beast. And the body of a wight whyle it dwelleth in one fourme by coniunction of membres, it is well sene that it is a fygure of mankynde: And yf the partyes of the bydye be deuyded and disceuered that one from that other, that they distroye the vnite, y e body forleteth to be, that it was beforne. And who so wold renue in the same maner by all thynges, he shulde sene y t without dout euery thynge is in hys substaunce, as longe as it is one. And whan it forleteth to be one, it dyeth and perisheth.
whā I consyder (quod I) manye thynges, I se none other.
Is there any thyng (ꝙ she) that in as muche as it lyueth naturelly, that forleteth the talent or the apetyte of his beynge, and desyreth to come to deathe and to corruption?
If I consyder (quod I) the beastes that haue anye maner nature of wyllyng and nyllyng, I ne fynde no beest but yf it be constrayned fro wythout forthe, that forleteth or dyspyceth the entencion to lyuen and to duren, or that wyll hys thankes hasten hym to dyen. For euerye beaste trauayleth hym to defende and kepe the sauacion of hys lyfe, and escheweth death and dystruction. But certes I doute me of herbes and trees, that ne haue no felynge soules, ne no naturell workynges, seruynge to appetytes, as beastes haue: whether they haue appetyte to dwelle, and to duren.
Certes (quod she) therof dare the not doute. Nowe loke vpon the herbes and trees, for they wexen fyrste in suche place as bene couenable to hem: in whyche places they mowe not dyen ne dryen, as longe as her nature maye defende hem. For some of hem wexen in feldes, & some wexen in moū taignes, and other wexe in mareys, and other cleauen on rockes, and some wexen plē teous in sondes. And yf any wyght enforce hym to beare hem in to other places, they wexen drye. For nature yeueth to euerye thynge that is conueniente to hym, and trauayleth that they ne dye, as longe as they haue power to dwellen and to lyuen. what wylte thou sayne of thys, that they drawen all her nouryshynges by her rootes, ryghte as they haddē her mouthes yploūged within the earthes, and sheaden by her maryes her wodde and her barke? And what wylte thou sayne of thys, that thylke thynge that is ryghte softe, as the marye is, that is alwaye hydde in the seate all within, and that is defended from wythoute by the stedfastnesse of wodde, and that the vttereste barkes is put ayenst the distemperaunce of the heauen, as a defendoure, myghtye to suffr [...] harme? And thus certes mayste thou well sene, howe great is the dyligence of nature: For all thynges renouelen and publyshed hem wyth seede ymultyplyed. Ne there nys no man, that ne wote well that they ne bene ryghte as a foundemente and edefyce, for to duren not onely for a tyme, but ryghte as for to dure perdurably by generatiō. And y t thinges eke, that men went ne haue no soules, ne desyre they not by semblable reason to kepen that is hys, that is to sayne, that is accordynge to her nature in conseruation of her beyng and enduryng? For wherfore els beareth lyghtnesse the flambes vp, and the weyghte presseth the earth adowne, but for as muche as thylke places and thylke mouinges be couenable to eueryth of hem. And forsothe euery thynge kepeth thylke, that is accordynge & propre to hym, ryght as thynges that bene contraryous and enemies corrumpen hem. And yet the harde thinges (as stones) cleauen and holden her parties togyther right fast & harde, and defenden hem in withstādyng, that they ne departen lyghtly and yeuen place to hem, that breaken or deuydē hem: but nathlesse they retournen ayen soone in to the sam thynges from whence they be araced. But fyre f [...]eeth and refuseth all deuysyon. Ne I ne treate not nowe here of wylful mouinges of the soule that is knowyng, but of naturell entention of thynges, as thus: Ryght as we swalowen the meate that we receyuen, and ne thynke not on it, and as we draw our breath in slepyng, that [Page ccli] we weten whyle we slepen. For certes in the beestes the loue of her lyuynges ne of her beynges, ne cometh not of the wylnynges of the soule, but of the begynnynges of nature for certes thoroughe constraynynge causes wyll desyreth & embraseth ful oft tymes the deth, that nature dredeth, that is to sayn as thus: that a man maye be constrayned so by some cause, that his wyl desyreth and taketh the deathe, whyche that nature hateth & dredeth full sore. And some tyme we sene the contrary, as thus: y t the wyll of a wyght disturbeth and constrayneth that, that nature alwaye desyreth and requyreth, that is to say y t werkes of generacion, by the which generacion onely dwelleth and is susteyned the longe durabylite of mortall thynges, as thus. Thys charite and this loue that euery thynge hathe to hym selfe, ne cometh not of the mouynge of the soule, but of the entencion of nature. For the purueyaunce of God hathe yeuen to thynges, that bene create of hym thys, that is a full great cause to lyuen and to duren, for whyche they desyren naturelly her lyfe, as longe as euer they mowen: for whych thou mayst not dreden by no maner, that all thynges that bene anye where, that they ne requirē naturelly the ferme stablenesse of perdurable dwellyng, and eke the eschewyng of distruction.
I cōfesse (ꝙ I) that I se wel now, and certaynly withouten dout, the thinges that a whyle ago semeden vncertaine to me
But (ꝙ she) thylke thynge that desyreth to be and dwell perdurablye, he desyreth to bene one: for yf that one were distroyed, certes beynge shulde there none dwellen to no wyght.
That is sothe (quod I)
Than (quod she) desyren all thynges one
I assent (ꝙ I)
And I haue shewed (ꝙ she) that thilke same one is, thilke that is good.
Yea forsoth (ꝙ I)
All thynges than (quod she) requyren good, and thylke maist thou discriuen thus: Good is thylke thynge that euery wyght desyreth
There ne maye be thoughte no more very thynge (quod I) for eyther all thynges be referred and brought to naught, and floteren wythout gouernoure dispoyled of one as of her propre heade, or els yf there be any thynge, to whyche that all thynges tenden and hyen to, that thynge muste be the souerayne good of all goodes.
Than sayde she thus: O my norice (ꝙ she) I haue great gladnesse of the, for thou haste fixed in thy herte the myddell sothfastnesse, that is to sayue the prycke, but thys thynge hath be discouered to the, in that thou saydeste, that thou wystest not a lytel here beforne.
what is that (quod I)
That thou ne wystest not (quod she) whych was the ende of thynges, & certes that is the thynge that euery wyght desyreth. And for as muche as we haue gathered and comprehended, that good is thylke thynge that is desyred of all, than mote we nedes confessen, that good is the fyne of all thynges.
WHo so sekethe sothe by a depe thought, and coueteth to bene disceyued by no miswayes, let hym rollen and treaten wyth hym selfe, the lyght of hys inwarde syght: and let hym gatheren ayen enclynynge in to a compase the longe mouynges of hys thoughtes. And let hym teachen hys corage, that he hath enclosed & hyde in hys treasours, all that he hath compassed or sought fro without: And than thylke thynge that the blacke cloudes of errour whylome had couered, shal lyght more clerely than Phebus hym selfe ne shyneth. Glosa. who so wyl seke the depe groundes of sothe in hys thoughte, and woll not be disceyued by false proposicions, that gone a mysse from the trouth, let hym wel examine and rolle wythin hym selfe, the nature & proprietes of the thynge. And lette hym yet eftesones examyne and rollē hys thoughtes by good deliberacion, or that he deme. And let hym teachen hys soule, that it hath by naturel pryncyples kyndlyche yhydde wythin it selfe, all the trouth, the which he ymagineth to bene in thynges wythout: and than al the darkenesse of hys mysknowynge, shall seme more enydently to the syght of hys vnderstā dynge, than the sunne ne semeth to the sight without forth. For certes the body bringing the weyght of foryeting, ne hath not chaced [Page] out of your thought all the clerenesse of your knowynge, for certaynlye, the seede of sothe holdeth and cleaueth wythin your corage, & it is awaked and excited by the wyndes and by the blastes of doctrine. For wherfore els demen ye of your owne wyl y t ryghtes whā ye be asked, but if so were that the norishing of reason ne lyued, yplunged in the depe of your herte, that is to sayne, howe shuld men demen the sothe of any thynge that were asked, and yf there nere a roote of sothfastnesse that were yplunged and hyd in naturel princyples, the whyche sothfastnesse lyued within the depenesse of the thought. And yf so be, that the muse and the doctrine of Plato syngeth sothe, all that euerye wyght lerneth, he ne doth nothynge els than, but recordeth, as men recorden thynges that bene foryeten.
THan sayde I thus. I acorde me gretly to Plato, for thou recordest and remēbreste me these thynges yet the second tyme, that is to saye, fyrste whan I left my memory by the contrarious cōiunction of the body with the soule: and eftsones afterwarde, whan I loste it confounded, by thy charge and by the burdone of my sorow, & than sayd she thus.
If thou loke (quod she) fyrste the thynges that thou haste graunted, it ne shall not bene ryghte ferre, that thou ne shalte remembren the ylke thynge, that thou saydest that thou nystest nat.
what thynge (quod I)
By whyche gouermente (quod she) that this worlde is gouerned.
I remembre it well (quod I) and I cconfesse well, that I ne wyste it naughte. But all be it so, that I se nowe from a ferre, what thou purposest, algates I desyre yet to herken it of the more playnlye.
Thou ne wendest not (ꝙ she) a lytle here beforne, that men shuld dout that thys worlde is gouerned by God.
Certes (quod I) ne yet ne doute I it nat ne I nyll neuer wene that it were to doute, as who sayeth, but I wote well that God gouerneth thys worlde. And I shall answeren the by what reasons I am brought to thys Thys worlde (quod I) of so many diuers & contraryous partyes, ne myght neuer haue bene assembled in o forme, but yf there were one, that cōioyned so many diuers thynges. And y e same diuersite of her natures that so discorden, that one fro that other muste departen, and vnioynen the thynges that bene conioyned, yf there ne were one that conteyned, that he hath conioyned and ybounde. Ne the certaine order of nature ne shuld nat brynge forth so ordeyne mouynges, by places, by times, by doynges, by spaces, by qualytees, if ther ne were one that were aye stedfaste dwellinge, that ordeyned and disposed these diuersytees of mouynges. And thylke thynge what so euer it be, by whyche that al thynges bene ymaked, and ladde, I clepe hym God, that is a worde that is vsed to al folkes.
Than sayd she: Syth thou felyste thus these thynges, I trowe that I haue lytle more to done, that thou myghtye of welfulnesse, hole and sound, ne se eftsones thy countrey. But let vs loken the thynges that we haue purposed here beforne. Haue I nat nombred & sayde (quod she) that suffysaunce is in blysfulnesse? And we haue accorded that God is thylke same blysfulnesse.
Yes forsoth (quod I).
And that to gouerne thys worlde (ꝙ she) ne shall he neuer haue nede of none helpe fro wythout. For els yf he had nede of any helpe, he ne shulde not haue no full suffysaunce.
Yes thus it more nedes be (quod I).
Then ordeined he by him selfe alone al thinges (quod she).
That may not be denied (quod I)
And haue shewed thee God is the same good.
It remembreth me well (quod I)
Than ordeyneth he al thynges by thylke good (quod she) syth he whyche we haue accorded to be good gouerneth all thynges by hym selfe. And he is a key and a steyre, by whyche the edifyce of thys worlde is kepte stable & wythoute corrumpynge.
I accorde me greatly (ꝙ I) And I haue apperceyued alytle beforne, that y u woldest saye thus. All were it so, y t it were by a thynne suspeccyon.
I trowe wel (quod she). For as I trowe, thou ledest nowe more ententyflye thyne eye, to loken the very goodes. But nathlesse, y e thing that [Page cclii] I shalll tell the, yet ne sheweth not lasse to lo [...].
what is that (quod I).
So as men trowe (quod she) and that right fully, that God gouerneth al thinges by the key of his goodnesse. And al these same thinges that I haue taughte the hasten hem by naturel entēcyon to come to good, ther may no man doubten that they ne bene gouerned voluntaryly. And that they ne cōuerten hem of her owne good wyll to her ordeynoure. As that they bene accordyng and inclinyng wher gouernour and to her kynge.
It mote nedes be so (quod I) for the realme ne shulde not seme blysfull, yf there were a [...]oke of mysdrawynges in dyuers partyes, or the sauing of obediente thynges, ne shuld not be then.
Is there nothynge (quod she) y t kepeth hys nature, that enforceth hym to gone ayenst God?
No, quod I.
[...]nd yf y t any thinge enforced hym to wythstande God, myghte it auaylen at laste ayen hym that we haue graunted to be almyghty by the right of blisfulnesse?
Certes [...]od I, all vtterlye it ne myghte not auayle hym.
Then is there nothyng, quod [...] that eyther maye or wyll wythstande to hys souerayne God.
I trowe not, ꝙ I.
Then, quod she, is thylke the souerayne God, that all thynges gouernethe strongly, and ordeyneth hem softly.
Then sayd I thus, I delyte me, quod I, not onely in thendes or in the summe of the reasons that thou haste concluded and proued, but thylke wordes that thou vseste, delyten [...] much more, so that at laste fooles, y t somtyme renden greate thynges, oughten bene ashamed of hem selfe, that is to sayne, that we fooles that reprehēden wyckedly y e thinges that touchen goddes gouernaunce, we oughten bene ashamed our selfe. As I. that [...]ard that God refuseth onely the werkes of men, and ne entermeteth not of it.
Thou haste well herde, quod she, the fables of the poetes, how the gyauntes assayleden heuen, w t the goddes: but forsothe the debo [...]e force of God dysposed hem as it was worthy, y t is to sayn, distroyed y e graūtes as it was worthy. But wylt y u that we reyionē togither thylke same reasons? For perauenture of such cōiunction may sterten vp some fayre sparke of soth.
Do, ꝙ I, as lyste.
[...]enest thou, quod she, y t God ne be almyghty?
No man is in doute of it certes, ꝙ I.
No wyght ne douteth it, yf he be in hys mynde, ꝙ she. But he that is almyghty, there nys nothynge that he ne may.
That is soth, quod I.
May God do yuel, quod she?
Nay forsoth, quod I,
Than is yuell nothynge (ꝙ she) syth that he ne maye done none yuell, that maye done all thynges.
Scornest thou me (ꝙ I) or els playest thou, or deceyuest thou me, that haste so wonnen wyth thy reasons the house of Dedalus so entrelasyng that it is vnable to be vnlaced, y t thou otherwhyle entrest there thou issuest, and otherwhyle issuest there thou entrest? Ne foldest thou not togyther by replication of wordes a maner wonderfull cercle or enuyronnyng of y e simplicite dyuine? For certes a lytle here beforn whan thou began at blysfulnesse, thou saydest that it is souerayne good, and that god is the blysfulnesse, for whyche thou yaue me as a couenable yefte, that is to saine, that no wyght nys blysful, but if he be god also ther wyth, and saydest eke, that y e forme of good is the substaunce of God and of blysfulnesse. And saydest that thylke one is thylke same good, that is requyred and desyred of al the kynde of thinges. And thou prouedest in disputyng, that God gouerneth all the thinges of the worlde, by the gouernaunce of bountye: And saydest that al thinges wold obeyen to hym, & saydest that the nature of yuell is nothynge. And these thynges shewdest thou not wyth no reasons taken fro wythout, but by proues in cercles and homlyche knowynge. The whyche proues drawen to hem selfe her fayth and her accorde eueriche of hem of other.
Than sayde she thus I ne scorne not, ne playe, ne dis [...]eyue the: but I haue shewed the thynge that is greateste ouer al thynges, by the yefte of god, that we whylom prayden. For thys is the fourme of dyuine substaunce, that is such, that it ne slydeth not into vtterest forayne thynges, ne receyueth not no straunge thynges in hym. But right as Permenides sayden in greke, of thylke diuine substaunce: He sayd thus, that thylke dyuine substaunce turneth the world & the mouable cercle of thynges, whyle the ylke dyuine substaunce kepeth it selfe wythout mouynges, that is to sayne, that he moneth neuer mo, & yet it moueth al other thynges [Page] But nathlesse, yf I haue styred reasons that be not taken fro wythoute the compace of the thynge, of the whyche we treaten, but reasons that ben bestowed within compace there nys not why thou shuldest meruaylen syth thou hast lerned by the sentence of Plato, that nedes the wordes mote bene cosyns to the thynges, of whyche they speken.
BLyssed is that man that may sene the clere welle of good: Blysfull is he that maye vnbynden hym from the boundes of heuy earth. The poete of Thrace Orpheus, y t whylom had ryght greate sorowe, for the death of hys wyfe. After that he had maked & constrayned by hys wepely songes, the wodes mouable to rēne, and had maked the ryuers to stonden styl, and had maked the hartes & hyndes to ioynen dredelesse her sydes to cruell lyons, to herken hys songe, and had maked that the hare was not agaste of y e hoūde whych was pleased by songe: So whan the moost ardaunt loue of hys wyfe, brende the entrayles of hys breste, ne the songes y t had ouercomen all thynges, ne myghten not aswagen her lorde Orpheus, he playned hym of the heauen goddes, which that were cruell to hym, he went hym to the houses of the he: And he tempered hys blandyshyng song [...]s, b [...] resonnynge of strynges, and spake & longe in wepynge, all that euer he had receyued and laued out of the noble welles of his mother Caliope the goddesse. And he sange wyth as muche as he myght of wepynge, & wyth as much as loue, that doubled his sorowe myght yeuen hym and teach hym, and cōmoned the hell, and requyred & besoughte by swete prayer, the lordes of soules in hell of releasynges, that is to saye, to yelden him hys wyfe. Cerberus the porter of hell, wyth hys thre heades was caught, & all abashed of the new songe. And y e thre goddesses, Furyes and vengeresses of felonyes, that tourmenten & agastē the soules by anoye woxen soroufull and sorye, and teares wepten for pyte. Tho was not the heade of Ixion tonemented, by the ouerthrowynge whele. And Tantalus, that was distroyed by the woodnesse of longe thurst, dispysed the floodes to drynke. The foule that hyght Vultur, that eateth the stomake or the gyserne of Tityus is so fulfylled of hys songe, that it nyll eaten ne tyren no more. At the laste the Lorde and iuge of soules was moued to myserirordies and cryed: we bene ouercomē (ꝙ he) yeue we to Orpheus hys wyfe to beare hym company, he hath well ybought her by hys songes and hys dyties: but we wyll putten a law [...] thys, and couenaunte in the yefte, that is to sayn, y t tyl he be out of hel, yf he loke behinde hym, that hys wyfe shall come agayne vnto vs. But what is he that maye yeue a law to louers? loue is a greater law and a stronger to him selfe than any lawe that mē may yeuen. Alas, whan Orpheus and hys wyfe were almost at the termes of the night, that is to sayne, at the laste boundes of hell, Orpheus loked backewarde on Eurydice hy [...] wyfe, and loste her, and was deade. Thys table apertayneth to you all, who so euer desyreth or seketh to lede his thought in to the souerayne daye, that is to saye to clerenesse of souerayne good. For who so euer be so ouercomen that he fixe his eyen into the pytte of hell, that is to sayne: who so euer sette hys thoughtes in erthly thynges, all y t euer he hath drawē of y e noble good celestiall, he leseth it, whan he loketh to the helles, thys is to sayne into lowe thynges of the earth.
WHen Philosophie had songen softly & delectably the forsayd thynges kepyng y e dignite of her chere, & the weyghte of her wordes, I thē that ne had all vtterly foryeten the wepyng and the mournynge that was set in myne herte, forbrake the entencion of her, that entended yet to sayne some other thynges.
O (quod I) thou that arte gyderesse of verye lyght, the thinges that thou hast sayd me hytherto, ben to me so clere and shewynge by the dyuyne lokynge of hem, and by thy reasons, that they ne mowen ben ouercomen. And thylke thynges, that thou toldest me, all be it so that I had whylom foryeten hem, for [...]he sorowe of the wronge that hath be done to me: yet neuerthelesse they ne weren not vtterly vnknowen to me. But thys same is namely a ryght greate cause of my sorowe, so y t as the gouernour of thynges is good, yf that yuels mowē ben by any wayes: or els yf that yuels passen wythout punyshyng, the which thyng only, how worthy is it to ben wōdred vpon. Thou consydrest it well thy selfe certaynly. But yet to this thynge there is yet an other thynge ioyned more to be wondred vpon. For felonye is emperesse, and floureth ful of rychesse, and vertue nys not all only wyth out medes, but it is cast downe, and eke fortroden vnder the fete of felonous folke: and it abyeth the tourmentes in stede of wycked f [...]ions. Of all whyche thynges there is no wyght maye maruaylen ynough ne complaynen, that such thynges be done in the reygne of god, that al thynges wote, and al thynges maye, and ne wyl not only but good thinges Then sayd she thus: Certes (quod she) that were a great maruayle, & an abashyng wyth out ende, and well more horrible then al the monsters, yf it were as thou wenest, that is to sayne, that in the ryghte ordayne house of so moch a father and an ordaynour of meyne that the vessels that ben foule and vyle, shuld ben honoured and heryed, and the precious vessels shuld ben defouled and vyle. But it is not so, for yf the thynges, that I haue concluded a lytel here beforne, ben kept hole and vnaraced, thou shalte well knowe by the authorite of god (of the whose reygne I speke) that certes the good folke be alwaye myghty and shrewes ben alwaye outcaste and feble. Ne the vyces be neuer more wythout payne ne the vertues ne be not wythout mede. And that blysfulnesse cometh alway to good folke and infortune cometh alway to wicked folke And thou shalt well knowen many thynges of thys kynde, that shuld ceasen thy playntes and strengthen the wyth stedfast sadnesse. And for thou hast sene the forme of very blysfulnesse by me that haue whylom shewed it the, and thou haste knowen in whome blysfulnesse is set: althynge treated, that I trow be necessary to put forth, I shall shewen the the waye, that shall bryngen the ayen vnto thyne house: and I shall fyxe fethers in thy thought, by which it maye arysen in heyght, so that all tribulation ydone awaye, thou by my gydynge and by my pathe, and by my fledes, shalte mowen retourne hole and sounde into thy countrey.
THen for thy swyfte fethers y t surmounten the heyght of the heuen, when the swyft thought hath clothed it in tho feathers, it dyspiseth the hatefull erthes, and surmounteth the roū denesse of the great ayre, and it seeth the cloudes behynde hys backe, & passeth the heyghte of the regyon of the fyre, that enchaufeth by the swyfte mouynge of the fyrmament, tyll that he aryseth into the houses, that bearen the sterres, and ioyneth the waye wyth the sunne Phebus, and felowshyppeth the waye of the olde colde Saturnus, & he ymaked a knyght of the clere sterre, that is to sayē, whē the thought is made goddes knight, by the sekynge of clere trouthe to comen to the verye knowlege of god. And thilk soule rēneth by y e [Page] clerke of sterrres, in al the places there as the shynynge nyght is ypaynted, that is to sayne the nyght that is cloudlesse. For on nyghtes that be cloudlesse, it semeth that the heauen were paynted wyth dyuers ymages of sterres. And whē he hath done there ynough, he shall forleten the laste heuen, and he shall presen and wenden on the backe of the swyft fyrmament, and he shal be maked parfyte of the worshypfull lyght of god. There holdeth the lorde of thinges the sceptre of hys might, and attempreth the gouernementes of the worlde and the shynynge iuge of thynges, stable in hym selfe, gouerneth y e swyft carte or wayne that is to sayne, the cyrculer mouynge of the sunne. And yf thy waye ledeth y e ayen, so that thou be brought thyder, then wylt thou saye, that is the countrye that thou requyrest, of whych thou ne haddest no mynde: but nowe it remembreth me well, here was I borne, here wol I fastē my degre, here wol I dwel. But yf the lyketh then to loken on the darkenesses of the earth, that thou haste forleten, then shalte thou sene, that these felonous tyrauntes, that the wretched people dredeth nowe, shullen ben exyled from thylke fayre countrey.
THen sayd I thus: O I wōder me that thou behetest me so great thinges. Ne I ne doute not that thou ne mayst well performe that thou behetest: but I praye the thys that thou ne tarye not, to tel me thylke thynges, that thou hast moued.
Fyrst (ꝙ she) thou muste nedes knowe, that good folke ben alway strōge and myghtye, and the shrewes ben feble and deserte, and naked of all strengthes. And of these thynges certes eueryche of hem is declared and shewed by other. For as good & euell ben two contraries, yf so be that good be sted faste, then sheweth the feblesse all openly. And yf thou knowe clerely the frelnesse of yuel, the stedfastnesse of good is knowen. But for as moche as the fayth of my sentence shal be the more ferme and haboundaunt, I woll gone by that one way and by that other, and I woll conferme the thynges that ben purposed nowe on thys syde, and nowe on that syde. Two thynges there ben, in whyche the effecte of all the dedes of mankynde standeth that is to sayne, wyll and power: and yf that one of these two fayleth, there nys nothynge that maye be done. For yf that wyll lacketh, there nys no wyghte that vndertaketh to do that he wol not done: And yf power fayleth the wyll nys but ydle, and stante for naught. And therof cometh it, that yf thou se a wight that wolde getten that he maye not getten, thou mayst not doute that power ne fayleth hym to hauen that he wolde.
Thys is open and clere (quod I) ne it ne maye not bene denyed in no maner
And yf thou se a wyght (quod she) that hath done that he wolde done, thou nyll not doute, that he ne hath had power to done it.
No (quod I)
And in that that euerye wyght maye in that mē holden hem mighty to done a thinge In so moche as a man is myghtye to done a thynge, in so moche men holde hym myghty: and in that that he ne maye, in that men demen hem to be feble.
I confesse it well (quod I)
Remembre the (quod she) [...] I haue gathered and shewed by the forsayde reasons that all the entencion of the wyll of mankynde, whyche that is ladde by dyuers studyes, hasteth to comen to blysfulnesse.
It remembreth me wel (quod I) that it hath bene shewed.
And recordeth the nought then (quod she) that blysfulnesse is thylke same good that men requyren, so that when blysfulnesse is requyred of all?
It recordeth me not (quod I.) For I haue it alwaye in my memorie fyxed.
All folke then (quod she) good and eke badde enforcen hem wythout dyfference of entencion to comen to good.
Thys is very consequence (quod I).
And certayne is (quod she) that by gettynge of good be men maked good.
That is certayne (quod I)
Then getten good men that they desyren.
So it semeth (quod I.)
But wycked folke (quod she) yf they getten the good that they desyren, they ne mowen not be wycked.
So it is (quod I)
Then so as that one & that other (quod she) desyren the good, and the good folke getten the good, and not the wycked folke: Then it is no doute that the good folke ne be myghty [Page ccliiii] and wycked folke be feble.
Who so that euer douteth of thys, he ne maye not cō syder the nature of thynges ne the cōsequēce of reasons.
And ouer thys, quod she, yf that there ben two thynges that haue one sam purpose by kynde, and that one of hem pursueth and perfourmeth that same thynge by naturell offyce, and that other ne may not do [...] thylke offyce naturell, but foloweth by other maner, thē is couenable to nature, him that accomplysheth hys purpose kyndly, and yet he ne accomplysheth not hys owne purpose: whether of these two demest thou for more meghtye?
Yf that I coniecte quod I, that thou woldest saye, algates I desyre yet to herken it more playnlye of the.
Thou nyl [...]e not thē denye, quod she, [...] the mouement of goynge nys in men by kynde.
No forsoth, quod I.
Ne thou doutest not, quod she, that thylke naturell offyce of goynge, ne be the offyce offere▪
I ne doute it not, quod I.
Then, quod she, yf that a wyghte [...]e myghtye to moue and goeth vppon hys [...]ete, and another, to whome thylke naturel offyce of fete lacketh, enforseth hym to go crepy [...]ge on hys hande, whyche of these two oughte to be holden the more myghtye by ryght.
Knytte forth, quod I, the remnaunt.
For no wyght ne douteth▪ that he that may gone by naturel offyce of [...]ete, ne be more myghtye then he that ne maye not. But the souerayne good, quod she, that i [...] euen lyke purposed to the good and to the badde. The good folke seken it by naturell offyce of vertues, and shrewes enforcen hem to getten it by dyuers couetyses of earthly thynges, whyche that nys no naturell offyce to getten thylke souerayne good. Trowest thou that it be any otherwyse?
Naye, quod I. For the consequence is open and shewynge of thynges that I haue graū ted, that nedes good folke moten ben myghtye, and shrewes moten bene feble and vnmyghtye.
Thou rennest aryght beforne me, quod she, and thys is the iudgemente, that is to sayne, I iuge of ryghte, as these leches bene wonte to hopen of sycke folke, when they apperceyuen, that nature is redressed and wythstandeth to the maladye. But for I se the nowe all redy to the wythstandynge, I shal shewe the more thylke and continuell reasons. For loke howe greatlye sheweth the feblenesse and infyrmite of wycked folke, that ne mowen not comen to that her naturell entencion leadeth hem: And yet almoste thylke naturell entencion constrayneth hem. And what were to demen then of shrewes, yf thylke naturell helpe had forlettē hem, the whyche naturell helpe of entencion goeth alwaye beforne hem, and is so greate, that vnneth it maye be ouercomen? Consyder then howe great defaute of power, and howe greate feblesse there is in wycked felonous folke, as who sayeth, y e greater thynge that is coueyted, and the desyre not accomplyshed, of the lasse myght is he that coueyteth it, and maye not accomplyshe. And for thy philosophie sayeth thus by souerayne good: Ne shrewes ne requyren not lyght medes ne vayne games, whych they ne maye not folowen ne holdē, but they faylen of thylke sūme of the heyght of thynges, that is to sayne, souerayne good. Ne these wretches ne comen not to theffecte of souerayne good, the which they enforcen hem onely to getten by nyghtes and by dayes, in gettynge of whych good the strēgth of good folke is ful wel ysent. For ryght as thou myghtest demen hym myghty of goynge, y t goeth on hys fete tyll he myght comen to thylke place, fro the whyche place there ne laye no waye further to be gone: ryghte so muste thou nedes demen hym for ryght myghty, whych that getteth and attayneth to the ende of all thynges, whyche that bene to desyren, beyonde the whyche ende there nys nothynge to desyre. Of the whych power of good folke men maye cōclude, that we wycked men semen to be barayne and naked of all strength. For why forletten they vertues & folowen vyces, nys it not for that they ne knowen not the goodes? But what thynge is more feble and more caytyfe, then is the blyndnesse of ignoraunce? or els they knowē wel whych thynges they oughtē folowen, but lechery and couetyse ouerthroweth hem mysturned. And certes so dothe dystemperaunce to feble men, that mowe not wrast len ayen these vices. Ne knowe they not wel that they forletten the good wylfullye, and tournen hem wylfully to vyces. And in thys wyse they ne forletē not onely to be myghty, but they forleten al vtterly in any wyse for to [Page] ben. For they that forletē the comune fyne of all thynges that ben, they forleten also therwythall for to ben. And perauenture it shuld semen to some folke, that thys were a maruayle to sayne, that shrewes, whych that conteynen the more partes of men, ne bene not, ne haue no beynge. But natheles it is so, and thus stante thys thinge. For they that be shrewes, I denye not, but that they be shrewes, but I denye symply and playnly that they ne be not, ne haue no beynge. For ryght as thou myghtest fayne of the carayne of a man, that it were a deed man: so graunt I wel forsoth that vicious folke ben wycked, but I ne may not absolutely and symplye graunt that they ben. For thylke thynge that with holdeth ordre and kepeth nature, thylke thynge is and hath beynge. But what thynge fayleth that, that is to saye, he that forleteth naturel order he forleteth thylke beynge that is set in hys nature? But thou wolt sayne, y t shrewes mowen. Certes that ne denye I not: but certes her power ne dyscendeth not of strength, but of feblenesse, for they mowen done wyckednesse, the whyche they ne myght not, yf they myghten dwellen in the forme and in the doynge of good people. And thylke power sheweth euydently, y t they mowē ryght naught For so as I haue gadred and proued a lytell here beforn, that euyll is not, and so as shrewes may only but shreudnesse. Thys conclusyon is al clere, that shrewes ne mowe ryght naught, ne haue no power. And for as moch as thou vnderstandest whych is the strength of this power, I haue defynyshed a lytel here beforne, that no thynge nys so myghty as souerayne good.
That is soth (ꝙ I)
And thylke souerayne good maye done none euell.
Certes no (ꝙ I)
Is there any wyght thē (ꝙ she) that weneth that men mowen done al thynges?
No man (ꝙ I) but yf he be out of hys wyt.
But certes shrewes mowen don yuels (quod she)
Yea wolde god (quod I) that they ne myghten done none
Then (quod she) so as he that is myghty to done onely good thinges, he maye done all thynges, and they that bene myghtye to done yuell thynges, ne mowen not all thynges, then is it open thynge and manyfest, that they that mowen done yuell ben of lasse power. And yet to proue this cōclusyon there helpeth me thys, that I haue shewed here beforne, that all power is to be nombred amonge thinges that men oughten requyre. And I haue shewed that all thynges that oughten bene desyred be referred to god, ryghte as to a maner heyght of her nature: but for to mowen done yuell and felonye, ne maye not ben referred to god. Then is not yuell of the nombre of thynges that oughten to bene desyred and requyred. Then is it open and clere that the power ne the mouynge of shrewes nys no power. And of all these thynges it sheweth well that the go [...]d folke ben certaynly myghty, and the shrewes doutlesse vnmyghty. And it is clere and opē that thylke sentence of Plato is very & soth, that sayeth that onely wysemen maye don [...] that they desyren, and shrewes mowen h [...]ten that hem lyketh, but that they desyre [...], that is to sayne to come to souerayne good, they ne haue no power to accomplyshe that For shrewes done what hem lyste, when b [...] tho thynges in whych they delyten, they wenen to attayne to thylke good that they desyren, but they ne getten ne attayne not thert [...] for vyces ne comen not to blysfulnesse.
WHo so that the couertures of he [...] vayne apparaylles myght strypen of these proude kynges, that tho [...] seest sytten an hygh in her chayres glytterynge in shynynge purpure, enuyronned wyth sorowfull armures, manassynge wyth cruell mouth, blowynge by woodnesse of herte, he shulde sene that thylke lordes be [...] ren wythin her corages full strayte chaynes: for letherye tourmenteth hem on that one syde wyth gredye venymes and troublable yre, that arayseth in hem the floode of troublynges, tourmenteth on that other syde, her thoughte or sorowe halte hem wery and ycaught, or slydynge and dysceyuynge hope tourmenteth hem. And therfore sythe thou seest one heed, that is to sayne, one tyraunt bearen so many tyrannyes, then ne dothe thylke tyraunt not that he desyreth syth he is caste downe wyth so many wycked lordes, that is to sayne, so many vyces that haue so [Page cclv] wyckedly lordshyps ouer hym.
SEest thou not thē in how greate fylthe these shrewes ben ywrapped, and wyth whyche clerenesse these good folke shynen? In this sheweth it well that to good folk ne lacked neuer mo her medes, ne shrewes [...]en neuer more tourmentes. For of al thinges that be done, thylke thynge for whyche [...]y thynge is done, it semeth as by ryghte, that thylke thynge be y e mede of that, as thus yf a man renneth in the stadye or in the forlonge for the crowne: then lyeth the mede in the crowne for whych he rēneth. And I haue [...]hewed that blysfulnesse is thylke same good for whych that all thynges ben done. Thē is thylke same good purposed to the werkes of mankynde, ryght as a cōmune mede, whych mede ne maye not be dysceuered from good folke: For no wyght as by ryght, from thensforth that hym lacketh goodnesse, ne shall be cleped good: for whyche thynge folke of good maners her medes ne forsake hem neuer mo [...]or al be it so that shrewes waxen as woode as hem lyst ayenst good folke, yet neuerthelesse the crowne of wysemen, ne shall not fallen ne fadē fro forayne shreudnesse, ne benym men not fro y e corage of good people her pro [...] honour. But yf any wyght reioysed hym of goodnesse, that he had taken fro wythout, is who sayeth, yf a man had hys goodnesse if any other mā then of hym selfe: certes he y t [...]aue hym thylke goodnesse, or els some other wyght myghte bynome it hym. But for as moche as to euery wyght hys propre bounte [...]eueth hym hys mede, then at erst shal he fayken of mede when he forleteth to be good. And at the last, so as al medes ben requyred, for mē wenen y t they be good, who is he that [...]olde deme, that he that is ryght myghtye of good, were partelesse of mede? And of what mede shal he be reguerdoned? Certes ofright fayre mede & ryght great, abouen all medes. Remembre the of thilke noble corallarie y t I yaue the a lytell here beforne, & gather it togyther in thys maner. So as god hym selfe is blysfulnesse, then is it clere & certayne, that all good people ben maked blysfull, for they ben good, and thylke people that ben blysful, it accordeth and is couenable to be goddes. Then is y e mede of people suche, that no day ne shall enpayren it, ne no wyckednesse shall dryken it, ne power of no wyght ne shall not amenuse it, that is to sayne, that bene maked goddes. And syth it is thus, that good mē ne faylen neuer more of her mede, certes no mā ne may doute of the vndepartable payne of shrewes, that is to sayne, y t the payne of shrewes departeth not from hem selfe neuer mo. For so as good and euell, and payne & medes be contrarye, it mote nedes be, that ryght as we se betyden in guerdone of good, that also mote the payne of the yuel answere by the cō trarye partyes to shrewes. Nowe then so as bountye and prowes ben mede to good folke also is shreudnesse it selfe tourmēt to shrewes Then who so euer is enteched and defouled wyth payne, he ne douteth not, that he is enteched and defouled wyth euell. Yf shrewes then wollen praysen hem selfe, may it semen to hem that they ben wythoutē party of tourment, syth they ben suche that the vttrest wickednesse, y t is to saye, wycked thewes, whych is the vttrest & worst kynde of shreudnesse, ne defouleth ne entecheth not hem only, but enfecteth & enuenymeth greatly. And also loke on shrewes, that ben the contrarye partye of good men, howe great payne feloushyppeth and fouleth hem: for thou hast lerned a lytel here beforne, that all thynge that is and hath beynge, is one, and thylke same one is good: then is thys y e consequence, y t it semeth well, that all thynge y t is & hath beynge, is good, y t is to sayne, as who sayeth, that beyng, vnite & goodnesse is al one. And in thys maner it foloweth then, y t al thynge that fayleth to be good, it stynteth for to be & for to haue anye maner beyng: wherfore it is y t shrewes stynten for to be y t they weren. But thylke other forme of mākinde, that is to sayne, y t fourme of the body wythout, sheweth that these shrewes weren whylom men, wherfore when they bene peruerted and tourned into malyce, certes thē they haue forlorne the nature of mankynde: But so as only bountye & prowesse maye enhaūsen euery man, ouer men: then mote it nedes be that shrewes, whyche [Page] that shreudenesse hath caste oute of the condycyon of mankynde, bene put vnder the meryte and deserte of men. Then betydeth it, that yf thou seest a wyghte whyche that is transfourmed into vyces, thou mayest not wene that he be a man: For yf he be ardaunt in auaryce, and that he be a rauenour by vyolence of forayne rychesse, thou shalte sayne that he is lyke a wolfe. And yf he be felonous and wythouten reste, and exercyse hys tonge to chydynges, thou shalte lyken hym to the hounde. And yf he be a pryuy awaytour hydde, and reioyseth hym to rauysh by wyles, thou shalte sayne hym lyke to the foxe whelpes. And yf he be distempred & quaketh for yre, men shall wenen that he beareth the corage of a lyon. And yf he be dredful and flyenge, and dredeth thynges whych that ne oughten not to be dredde, men shal hold hym lyke to the harte. And yf he be slowe and astonyed and lache, men shall holde hym lyke to an asse. And yf he be lyghte and vnstedfaste of corage, and chaungeth aye his studyes, mē shall holde hym lyke to the byrdes. And yf he be plonged in foule and vncleane luxuryes, he is wythholden in the foule delyces of the foule sowe. Then foloweth it, y t he that forleteth bounte and prowesse, he forleteth to be a man, syth he ne maye not passen in the condicion of god, he is turned into a beest.
EVrus the wynde aryued the sayles of Vlixes duke of the coūtre of Narice and hys wrandrynge shyppes by the see into y e yle ther as Circes y e fayre goddes doughter of the sunne dwelleth, that medleth to her newe gestes, drynkes that ben touched and maked wyth enchaūtemētes. And after that hyr hande myghty ouer the herbes had chaū ged hyr gestes into dyuers maners, that one of hem is couered hys face wyth forme of a Boor, that other is chaunged into a Lyon of the countre of Marmorike, and hys nayles & hys tethe wexen. That other of hem is newlyche chaunged into a wolfe, and howleth when he wolde wepe, that other goeth debonayrly in the house as a Tygre of Inde. But all be it so that the godheed of Mercury that is cleped the byrde of Archady hath had mercy of the duke Vlixes beseged wyth dyuers yuelles, and hath vnbounden hem fro the pestilence of hys hostesse, algates the rowers & the maryners hadden by thys ydrawen into hyr mouthes, and dronken the wycked drynkes. They that weren woxen swyne, hadden by thys ychaunged hyr meate of bread, for to eaten akorne of Ookes. None of hir lymmes ne dwelleth wyth hem hoole, but they haue lost the voyce and the body, only her thought dwelleth wyth hem stable, that wepeth and bewayleth the monstruous chaungynge that they suffren. O ouer lyght hande, as who sayeth feble and lyght is the hande of Circes the enchaunteresse, that chaūgeth the bodyes of folke into beestes to regarde and to comparyson of mutacyon that is maked by vyces, at the herbes of Circes ne be not myghty, for al be it so that they may chaungen the lymmes of the body, algate yet they may not chaunge the hertes, for wythin is yhyd the strength & the vygoure of mē in the secretour of hyr hertes, that is to sayne, the strength of reason, but thylke venymes of vyces to drawē a mā to hem more myghtely then y e venym of Cuces, for vyces bene so cruell that they persen and thorowe passen the courage wythin, and though they ne anoye not the body, yet vyces wooden to destroyen men by wounde of thought.
THen sayd I thus: I confesse & am aknowe it (ꝙ I) ne I ne se not that men maye saye, as by ryght, that shrewes ben chaunged in to beestes, by the qualite of her soules, all be it so that they kepen yet the forme of the bodye of mankynde: but I wolde not of shrewes, of whych the thought cruell and woode, woodeth alwaye to the destruccion of good men, that it were lefull to hem to done that.
Certes (quod she) ne it is not lefull to hem [Page cclvi] as I shall wel shewe the in couenable place: but nathelesse yf so were that thilke that men wene ben leful to shrewes, were bynommed hē, so that they ne myght not anoyen or done harme to good men, certes a great partye of the payne to shrewes shulde ben alleged and releued. For all be it so that it ne seme credyble thynge perauenture to some folke, that it mote nedes be y t the shrewes ben more wretches and sely, whan they may full doone and parfourme that they coueyten, than yf they myght not accomplyste that they coueyten: For yf so be that it be wretchydnesse to wylnē to don yuel, than is it more wretchednesse to mowē done yuell, without which mowyng, the wretched wyl shulde languyshe without effecte. Than sythe euerye of these thynges hath his wretchydnesse, that is to sayne, wyl to done yuell, and mowyng to doone yuell, it mote nedes be that they shrewes be constrayned by her vnselynesses, that wolen and mowen and parfourmen felonyes and shreudnesses
I acorde me (ꝙ I) but I desyre greatly, that shrewes losten soone thylke vnselynesse, that is to sayn, that shrewes weren d [...]spoyled of mowyng to done yuel.
So [...]ullen they (ꝙ she) soner perauenture than thou woldeste, or soner than they hem selfe wene: for there nys nothing so late in so short boundes of thys lyfe, that is longe to abyde, namely to a courage immortell. Of whyche shrewes the great hope and the hye compassynges of shreudnesse, is ofte destroyed by a sodeyn ende or they be ware. And that thyng establyshed to shrewes, the ende of her shreudnesse, for if that shreudnesse maketh wretches than must he nedes be most wretche that longest is a shrewe, the whyche wciked shrewes wolde I demyn aldermoost caytyfes and vnsely, yf her shrewdnesse ne were fynysshed at leest way by vtterest dethe, for yf I haue concluded sothe of the vnselynesse of shrewdnes, than sheweth it plainly, that thilke wretchednes is wythouten ende, the whych is certayn to be perdurable.
Certes (ꝙ I) thys conclusyon is harde & wonderfull to graūte. But I knowe well that it accordeth moche to thynges that I haue graunted here beforne.
Thou haste (ꝙ she) ryght estymacyon of thys. But who so euer wene that it be a harde thynge to accorde hym to a conclusyon, it is ryght that he shewe that somme of y t premisses ben false, or els he mote shewe that the collacyon of proposycyons nys not spedeful to a necessarye conclusyon. And yf it ne be not so, but y t the premysses ben ygraunted, there nys not why he shulde blame the argument. For thys thynge that I shall tell the nowe, ne shall not seme lasse wonderfull, but of the thynges that ben taken. Also it is necessarye, as who saythe it foloweth of that which that is purposed beforne.
What is that (ꝙ I)
Certes (ꝙ she) that is, y t these wycked shrewes be more blysfull or els lasse wretches that abyen y e tourmentes that they haue deserued, than yf no payne of Iustyce ne chastysed hem. Ne thys ne saye I not nowe, for that any mā might thynke that the maners of shrewes ben coryged & chastysed by vengeaunce, and that they be brought to the ryght waye by the drede of tourment, ne for that they yeuen to other folkes ensample to styen fro vyces. But I vnderstande yet in another maner, that shrewes ben more vnsely whan they ne be not punyshed, all be it so that there ne be had no reason or law of correction ne none ensample of lokynge.
And what maner shall that ben (ꝙ I) other than hathe be tolde here beforne?
Haue we not graunted than (ꝙ she) that good folke ben blysfull, and shrewes ben wretches?
yes (ꝙ I)
Than (ꝙ she) yf that anye good were added to the wretchednesse of any wyght, nys he not more weleful, than he that ne hathe no medlyng of good in hys solitarye wretchednes?
So semyth it (ꝙ I.)
And what sayest thou than (ꝙ she) of thylke wretche that lacketh al goodes, so that no good nys medled in his wretchednesse, and yet ouer all hys wyckednesse, for whyche he is a wretche, that there be yet another yuell anexed and knyt to hym, shall not men demen hym more vnsely, than thylke wretche, of whyche the vnselynesse is releued by the participacyon of some good?
Why sholde he not (ꝙ I.)
Than certes (ꝙ she) han shrewes whan they ben punysshed somwhat of good anexed to hyr shrewdnesse, that is to sayne, the same payne that they suffrē, which that is good, by y t reason of Iustice. And whā thilke same shrewes escapen without tourmēt, thā haue they somwhat more of yuel, yet ouer the wyckednesse that they han done, that is to sayn, defaute of [Page] paynes, whiche defaute of payne thou haste graunted is yuell, for the deserte of felonye.
I ne maye not denye it (ꝙ I)
Moche more than (ꝙ she) ben shrewes vnselye whan they ben wrongfully delyuered fro payne, than whā they ben punished by rightfull vengeaunce. But thys is open thynge and clere, that it is ryght that shrewes ben punyshed, and it is wyckednesse and wronge that they escapen vnpunyshed.
Who might denye it (ꝙ I)
But (ꝙ she) may anye man denye that all that is ryght ne is good: and also the contrarye, that all that is wronge is wycked.
Certes (ꝙ I) these thynges ben clere ynough, and that we haue concluded a lytell here beforne. But I pray the that thou tel me yf thou accordest to letten no tourment to the soules, after that the body is ended by the deth, that is to sayn vnderstandest thou aught, that soules haue anye tourment after the dethe of the bodye.
Certes (ꝙ she) yea, and that ryght great of whyche soules (ꝙ she) I trowe that some ben tourmented by asprenesse of payne, and some soules I trowe ben exercysed by a pourgynge mekenesse, but my counsayle nys nat to determyne of thys paynes. But I haue trauayled and tolde yet hyderto, for thou shuldest knowe that the mowynge of shrewes, whyche mowynge the semeth to be vnworthy, nys no mowynge, and eke of shrewes, of whyche thou playnedest that they ne were nat punyshed that thou woldest se that they ne weren neuer mo withouten the tourmentes of her wyckednesse. And of the lycence of the mowynge to done yuell, that thou praydest that it myght sone be ended, & that thou woldest fayne lernen that it ne shulde nat longe endure. And that shrewes ben more vnsely yf they were of lenger durynge, and moost vnsely yf they weren perdurable. And after thys I haue shewed the, that more vnsely ben shrewes whan they escapen without her ryghtfull payne, than whan they bene punyshed by ryghtfull vengeaunce. And of thys sentence foloweth it, that than ben shrewes constrayned at the laste with moost greuous tourment, whā men wene that they ne be nat punyshed▪
Whan I consyder thy reasons (ꝙ I) I ne trowe nat that men sayn any thynge more verely. And yf I tourne ayen to the studyes of men, who is he to whom it shulde seme, that he ne shulde nat only leuen these thynges, but eke gladly herken hem.
Certes (ꝙ she) so it is, but men maye nat, for they haue theyr eyen so wont to the derknesse of erthly thynges, that they ne maye nat lyfte hem vp to the lyght of clere sothfastnesse. But they bē lyke to byrdes of whych the night lyghtneth her lokynges, and the day blyndeth hem. For whā men loken nat the ordre of thynges, but her lustes and talentes, they wene that eyther the leue or the mowynge to done wyckednesse, or els the scapynge wythout payne be weleful. But consyder the iugemēt of the perdurable lawe for yf thou conferme thy courage to the best thynges, thou ne hast no nede of no Iuge to yeuen the pryce or mede, for thou hast ioyned thy selfe to the moost excellent thynges. And yf thou haue enclined thy studies to the wycked thynges, ne seke no foreyne wrekery out of thy selfe, for thou thy selfe hast thrist thy selfe in no wycked thynges, ryght as thou mightest lokē by diuers tymes the foule erth and the heuen, & that all other thynges stynten fro without, so that thou were in neyther ne se nothynge more. Than sholde it semen to the, as by only reason of lokyng, that thou were nowe in the sterres & nowe in the erth, but the people loketh nat on these thynges. What than, shall we than aproche vs to hem that I haue shewed that ben lyke to beestes? And what woldest thou sayn of thys, yf that a man had al forlorne hys sight, and had foryeten that he euer sawe, and wened that no thing fayled him of perfection of mankynde? Nowe we which mightē sene the same thynges, wold we nat sayne that he were blynde, ne also ne accordeth nat the people to that I shal sayn, the which thing is susteyned by as strounge foundementes of reason, that is to sayn, that more vnsely ben they that dō wrō ges to other folke, than they that the wronge suffren.
I wolde heren thilke same reasons (ꝙ I)
Denyest thou (ꝙ she) that all shrewes ne ben worthy to haue tourment? Nay (ꝙ I)
But (ꝙ she) I am certayne by many reasons, that shrewes ben vnsely.
It accordeth (quod I)
Than ne doutest thou not (ꝙ she) that thylke folke that ben worthy of tourment, that they ne be wretches.
It accordeth well (quod I)
If thou were [Page cclvii] thā sette a iuge or a knower of thynges, whether trowest thou that men shulde tourmenten hem that hathe done wronge, or els hem that suffred the wronge?
I doute not (ꝙ I) that I nolde do suffycient satisfaction, to hem that haue suffred wronge, by the sorowe of hem that hath doone wronge.
Than semeth it (ꝙ she) that the doer of wronge is more wretche, than he that suffred wronge.
That foloweth well (ꝙ I)
Than (ꝙ she) by these causes and by other causes, that ben enforced by the same rote, that fylth or synne by the propre nature of it maketh men wretches, and it sheweth wel, that the wronges that men don nys nat the wretchednesse of hym that receyueth the wronge, but the wretchednesse of hym that dothe the wrong. But certes (ꝙ she) these oratours or aduocates done all the contrary, for they enforcen hem to commone the Iuges to [...]a [...]e pyte of hem that done the greuaunces and the wronges, the which shrewes it were a more couenable thynge, that the accusours or aduocates, nat wroth, but pyteous and debonayre ledden tho shrewes that haue done wronge to the iugement, ryght as men leden syke folke to the leche, for that they shulden sekyn out the maladyes of synne by tourment. And by thys couenant eyther the entente of aduocates shulde cessen in all, or els yf the offyce of the aduocates wolde better profyten to men, it shuld be tourned in to the habyte of accusacyō, that is to sayn, they shulden accuse shrewes and nat excusen hem. And eke the shrewes hem selfe, yf it were lefull to hem to sene at any clyfte the vertue that they haue forletten, and sawen that they shuld put ten adowne the fylthes of her vyces by the tourmentes of paynes, they ne oughten nat ryght for y e recompensacyon, for to getē hem bounte and prowesse, whiche that they haue loste, demen and holde that the ylke paynes weren tourmentes to hem, and eke they wolden refuse the attendaunce of her aduocates, and taken hem selfe to her Iuges and to her accusours, for y e which it betydeth, that as to the wyse folkes, there nys no place yletten to hate, y t is to sayne, that hate ne hath no place amonge wyse men. For no wight nyl haten good men, but yf he were ouer moche a foole and for to haten shrewes, it nys no reason for ryght as languysshynge is maladye of body ryght so ben vyces and synne maladye of courage. And so as we ne deme nat that they whych that ben syke of her body, ben worthy to ben hated, but rather worthy of pyte. Wel more worthy nat to ben hated, but for to ben had in pyte ben they, of which the thoughtes ben constrayned by felonous wyckednesse, that is more cruell than any languysshynge of body.
WHat delyteth you to excyten so great mouynge of hatredes, and to hastē and busyen the fatal disposycyon of your deth with your propre handes, that is to sayn, by batayls or conteke? For yf ye axen the dethe, it hasteth hym of hys owne wyll, ne dethe ne taryeth nat hys swyfte horse. And the men that the serpentes, and the lyon, and the tygre, and the beere, and the bore, seken to sleen wyth theyr tethe, yet thylke same men seken to sleen eueryche of hem other wyth swerde. Lo, for her maners ben dyuers and discordaunt, they mouen vnryghtful hostes & cruel batayles, and wylnen to perysshe by entrechaungynge of dartes, but the reason of cruelte nys nat ynough rightful, wylte thou thā yelden a couenable guerdon to the desertes of men? loue rightfully good folkes, and haue pyte on shrewes.
THys I se well (ꝙ I) eyther what blisfulnesse, or els what vnselynesse is establysshed in the desertes of good men and of shrewes. But in thys ylke fortune of the people I se somwhat of good, and somwhat of yuell. For no [Page] wyse man had not leuer be exiled poore and nedye, and namelesse, than for to dwellen in hys cyte, and stouren of rychesse, and be redoutable of honour, and stronge of power. For in thys wyse more clerelye and wytnesfullye is the offyce of wyse men treated, than the blysfulnesse of power, and gouernours, is as it were shadde amōges the people, that be neyghbours and subiectes, sythe that namely pryson, lawe, and these other tourmentes of laufull paynes, be rather owed to felonous cytezyns: for the whyche felonous cytezyns the paynes be establyshed, more thā for good people.
than I meruayle greatly (ꝙ I) why that the thynges be so mysse entrechaunged, that tourmentes of felonyes pressen and confounden good people, & shrewes rauyshen medes of vertue, and ben in honours and great estates. And I desyre eke for to weten of the, what semeth the to be the reason of thys so wrongfull a conclusyon. For I wolde wonder well the lasse, yf I trowed that all thynges were medled wyth fortunous hap. But nowe crepeth and encreaseth myn astonyenges god gouernour of thynges that so as god yeueth oftymes to good men goodes and myrthes, and to shrewes yuels and aspre thynges: and yeueth ayen to good folke hardenesse, and to shrewes he graūteth hem her wyll, and that they desyren. What dyfference maye there be bytwene that that god dothe, & happe of fortune, yf men knowe not the cause why it is.
Ne it is no meruayle (ꝙ she) though that men wenen, that there be somwhat folysshe and confuse, whan the reason of the ordre is vnknowen: but although that thou ne knowe not the cause of so great a dysposycion, nathelesse, for as moche as god the good gouernour attempreth and gouerneth the world, ne doute the not but all thynges ben don aryght.
WHo so that knowe not the sterres of Arcture, turned to y e souerayn centre or poynte, that is to sayne, tourned nyghe to the souerayne pole of the fyrmament, and wote not why the sterre Bootes passeth or gathereth hys waynes, & dreucheth hys late [...] bes in y e see, and why that Bootes the ste [...]e vnfoldeth hys ouerswyfte arysynges, than shall he wondrē of the lawe of the hygh [...]. And eke, yf that be ne know not why that the hornes of the full moone waren pale and infecte, by the boundes of the derke nyght, and howe the moone derke and confuse, discourreth the sterres that she had couered by her clere vysage. The comune erroure moueth folkes and maketh wery her basyns of brasse by thylke strokes, that is to saye, that there is a maner people that hyght Coribantes, that wenen that whā the moone is in the eclypse that it be enchaunted, and therfore for to [...]srue the moone, they beaten bee ba [...]ns wyth thylke strokes. Ne no man ne wondreth wh [...] the blastes of the wynde Chorus, beten the strondes of the see, by quakyng flodes. Ne no man ne wondreth whan the weyght of the snowe, harded by the colde, is resolued by the brennynge heate of Phebus the sonne, for here sene men redily the causes. But the causes yhydde, that is to sayne in heuen, [...] the brestes of men. The mouable people is astonyed of all thynges that comen selde and sodaynly in oure age, but the troubly erroure of oure ignoraunce departeth fro vs, so that yf they wysten the cause why that suche thynges betyden, ceetes they shulde cease to se [...] wonders.
THus it is (ꝙ I) but so as thou haste yeuen or beheyght me to vnwrap the hydde causes of thynges, and to discouer me y e reasons couered w t derknesse▪ I praye the, that thou deuyse and iuge me of thys mater, and that thou do [Page cclviii] me to vnderstande it, for this myracle of this wondre troubleth me right greatly. And thā she a lytell what smylynge sayde. Thou cleapest me (ꝙ she) to tell that is greatest of all thynges, that mowen ben asked, and to the which questiō vnneth is there aught ynough to lauen it, as who saith, vnneth is there any thyng to answere perfetely to thy questyon, for the mater of it is such, that whan o doute is determyned and cutte awaye, there waxen other doutes wythout nombre, ryght as the [...]eedes of Idre the serpent waxen, the which serpent Hercules slough: ne there ne were no [...]ere ne none ende, but yf a wight cōstrayned the doutes, by a ryght lyuely and quycke fyre of thought, that is to sayne, by vygoure and strength of wytte. For in this mater men weren wonte to maken questyōs of the symplicite of the purueyaunce of god, and of the ordre of destyne, and of sodeyne hap, & of knowenge of predestynacyon diuyne. And of the liberte of frewyll, the whiche thynges thou the self apperceyuedest wel, of what weight [...] ben. But for as moch as the knowinges of these thynges is a maner porcyon or me [...] to y t, all be it so that I haue lytel tyme to doone it, yet neuerthelesse I wolde enforcen me to shewē somwhat of it: but al though the norysshynges of dyte of musyke delyteth the thou muste suffren and forbearen a lytell of thylke delyte, whyle that I wene to the resons knytte by ordre.
As it lyketh to the (ꝙ I) so do.
Tho spake she ryght as by another begynnyng, and sayd right thus. The engendryng of all thynges (ꝙ she) and all the progressyons of mouable nature, and [...] that moueth in any maner, taketh his causes hys ordre and hys fourmes, of the stablenesse of diuyne thought: And thylke diuyne thought that is set and put in the toure, that is to sayne, in the heyght of the symplicyte of god, stablysheth manye maner gises to the thynges that ben to done, the whyche maner whan that men loken it, in the pure clennesse of the dyuyne intellygence, is cleaped pur [...]yaunce. But whan thylke maner is referred by men, to thynges that it moueth or disponeth, than of olde men it was cleaped destenye, the whyche thynges, yf that anye might loketh wel in hys thouȝt, the strength of that one and of that other, he shall lyghtly mowe sene, that these two thynges ben diuers. For pourueyaunce is thylke dyuyne reason, that is establyshed in the souerayne prynce of thynges, the whych pourueyaunce dysponeth all thynges. But certes destynye is the disposycyon and the ordynaunce cleuynge to mouable thynges, by the whyche disposycyon the pourueyaunce knytteth all thynges in her ordre: For pourueyaunce enbraseth all thynges to heape, all though they be dyuers, and all though they be infynite, but destenye certayne departeth and ordayneth all thinges syngulerly, and deuydeth in mouyng, in places, in formes, and in tymes, as thus: Let the vnfoldynge of temporall or dynaunce assembled and oned in the lokynge of the diuyne thought be cleaped purueyaūce and thylke same assemblynge and onynge deuyded and vnfolden, lette that be called destenye. And al be it so that these thynges ben diuers, yet neuerthelesse hanged that one on that other, for why, the ordre destynable procedeth of the symplycyte of pourueyaunce. For ryght as a werkeman perceyueth in hys thought, the forme of a thynge that he woll make, and moueth the effecte of the werke, and leadeth that he had loked beforne in his thought symply and presently by corporal or dynaunce: certes ryght so god in his purueyaunce dysponeth syngulerlye and stably, the thynges that be to done, but he admynistreth in maners and in dyuers tymes by destenye, thylke same thynges that he hath disponed, than whether destenye be exercised eyther by some diuyne spirytes, seruauntes to the dyuyne pourueyaunce, or els by some soule, or els by all nature seruyng to god, or els by the celestyall mouynges of sterres, or els by the vertue of aungels, or els by dyuers subtyltie of dyuels, or els by any of hem, or els by hem all, the destynable ordynaunce is wouen and accomplyshed. Certes it is open thyng that the pourueyaunce is an vnmonable and symple fourme of thynges to doone, and the mouable bonde and the temporall ordynaunce of thynges, whych that the diuyne symplicite of pourueyaunce hath ordayned to done, that is destenye. For whiche it is that all thynges that ben put vnder destenye, ben certes subiectes vnto pourueyaunce, to whiche pourueyaunce destenye it selfe is subiecte and vnder, but some thinges ben put vnder purueyaūce, that surmounten the ordynaunce of desteny: [Page] And tho ben thylke that stablye ben fyxed nyghe to the fyrst godheed, they surmounten the ordre of destinable mouablyte. For ryght as cercles turnen aboute a same centre or aboute a poynte, thylke cercle that is innerest or moste within, he ioyneth to y e symplesse of y e myddle, & is as it were a centre or a poynte to that other cercles, that tournē about him: and thilke that is vtterest, compassed by a larger enuyronnynge, is vnfolde by larger spaces, in somoche as it is fertherest fro the myddelest symplycite of the poynte. And yf there be any thing that knytteth and feloushippeth him selfe to thylke myddle poynte, it is constrayned in to symplycite, that is to saye, in to vnmouablite, and it ceaseth to ben shadde & flytte dyuersly. Right so by semblable reason thylke thynge that departeth furtherest fro the fyrste thought of god, it is vnfolden and also submytted to greater bondes of destyne, and in so moche is the thynge more free and loce fro dignyte, as it asketh & holdeth nerre to thylke centre of thynges, that is to sayne, to god. And yf the thyng cleaueth to the stedfastnesse of the thought of god, and be wythout mouynge, certes it surmounteth the necessyte of destenye. Than suche comparyson as is skyllynge to vnderstandynge, and of thynge that was engendred to thyng that is of tyme to eternyte, and of the cercle to the cē tre, ryght so is the ordre of mouable destyne, to the stable symplycite of pourueyaunce. Thylke ordynaunce moueth the heuen and the sterres, and attempreth the elementes togyder amonge hem selfe, and transformeth hem by entrechaungeable mutacyon. And thylke same ordre neweth ayen all thynges growyng and fallyng adowne, by semblable progressyons of sedes and of sexus, that is to sayne, male and female: and thys ylke ordre constrayneth the fortunes and the dedes of men by a bonde of causes, not able to be vnbounden: the whiche destinable causes whan they passen out fro the begynnynges of vnmouable purueyaunce, it mote nedes be that they ne be not mutable, as thus: Be the thynges wel gouerned, yf that y e symplicite dwelling in the diuyne thought, sheweth forth the ordre of causes vnable to be bowed. And this ordre constrayneth by the propre stabylite the mouable thynges, or els they shulden flete folily. For whiche it is, that thynges semen confuse and troublye to vs men, for we ne mowen not consyder thylke ordynaunce. Neuertheles, the propre maner of euery thing, dressyng him to good disponeth hem all, for there nys nothyng done for yuell, for thylke thyng that is done by wycked folke, nys not don for yuel. The which shrewes, as I haue shewed ful plenteously seke good, but wycked errour misturneth hem, ne the ordre comyng fro the poynte of souerayne good, ne enclynteh not fro hys begynnynge. But thou mayste saye, what vnrest may ben a worse confusyon, thā that good men haue somtyme aduersyte, and somtyme prosperyte: and shrewes haue now also thynges that they desyren, and nowe thynges that they haten. Whether men ly [...]e nowe in suche holynesse of thought, as who sayth, be men nowe so wyse, that suche folke as they demen to be good folke or shrewes, that it mote nedes be, that folke be suche as they wenen? But in this maner domes of mē discorden, that thilke men that some folke demen worthy of mede, other folke deme hem worthy of tourment, but let vs graunt: I suppose that some man may well deme or knowe the good people and the badde, maye he th [...]n knowe and se thylke innerest attemperaunce of corage, as it hath be wonte to be sayde of bodyes, as who saythe: may a man speken of complexions and attempraunce of bodies, ne it ne is not, as who sayth, but it is lyke a meruayle or a myracle to hem that ne knowen it not, why that swete thynges be couenable to some bodyes that ben hole, and to some people bytter thynges be couenable: & also why some people ben holpen w t light medicynes▪ and some people ben holpen with bytter medicines: but nathelesse tho that knowen the maner & the attempraunce of heale & of maladie, ne meruayleth it nothyng. But what other thing semeth helth of corages but b [...]e: & what other thyng semeth maladi of corage but vices. Who is els keper of good & driuer a way of yuel, but god the gouernour & leder of thoughtes: the whiche god, whan he hath beholden from the hygh toure of his purueyaunce, he knoweth what is couenable to any wight, & leaneth hem that he wote wel that is couenable to hē. Lo, herof cometh & herof is doone this myracle of the ordre destynable whan god that all knoweth doth such thyng, of whych thyng vnknowynge folke ben asto [...]nyed, [Page cclix] but for to constrayne, as who sayeth, but for to comprehende and tel a fewe thynges of the dyuine depenesse, the whych that mannes reason maye vnderstande. Thylke man that thou wenest to bene ryght iuste & ryght kepyng of equite, the contrary of that semeth to the dyuine purueyaunce that all wote. And Lucan my familyer telleth, that the victorious cause lyked to the gods, & the causes ouercome lyketh to Caton. Thanne what so euer thou maist sene that is done in this worlde vnhoped or els vnknowen, certes it is the right ordre of thinges, but as to thy wicked opinion, it is a confusion. But I suppose y e some man be so wel thewed, that the dyuine iugement & the iugemēt of mankynde accorden hem togyther of him: but he is so vnstedfast of corage, that if any aduersite come to him, he wol forleten perauēture to contynue innocencie, by the whyche he ne may not withholden fortune: than the wyse dispensacion of god spareth hym, the which man aduersite myghte enpayren, for y e God wyl not hym to trauayle, to whō y t trauayle [...]s not couenable. An other man is perfyte in al vertues, and is an holy man & nygh to God, so that the purueyaunce of God wold deme, that it were a felony that he were touched with anye aduersytees, so that he woll [...]re, that suche a man be wyth any bodyly malady moued. But so (as sayd the philosophie y t more excellent is by me said in great that vertues haue edifyed the body of the holyman, & ofte tyme it betydeth, that y e sūme of thynges that bene to done is taken to gouerne to good folke, for y t the malice haboū daunt of shrewes shulde bene abated. And god yeueth and departeth to other folke prosperitees and aduersitees medled to heape, after the qualyte of her corages, and remordethe some folke by aduersitees, for they ne shulde not waxen proude by longe welefulnes. And other folke he suffreth to be trauayled wyth harde thinges, for that they shulde con [...]ermen the vertues of corage, by the exer [...]taciō of vsage of pacience. And other folke dreden more than they oughten, the whyche they myghten wel bearen, and some dispyse that they mowe not beare, and thylke folke God leadeth in to experience of hem selfe by aspre and soroufull thynges. And manye other folke haue bought honourable renome of this worlde, by the price of gloriouse deth And some men that ne mowe not bene ouercomen by tourment haue yeuen ensample to other folke, that vertue maye not bene ouercomen by aduersitees. And of all these thynges there nys no dout, that they ne ben done rightfully and ordaynly, to the parfite good of hem, to whom we sene these thynges betyde. For certes that aduersities cometh sō tyme to shrewes, and somtyme that they desyren, it cometh of these forsayd causes. And of sorouful thinges that betiden to shrewes certes no mā ne wondreth, for all men wene that they haue deserued it, & that they bene of wicked merite. Of which shrewes the turmente agasteth somtyme other to done felonyes: and somtyme it amendethe hem that suffreth the tourmentes. And the prosperyte that is yeuēto shrewes, sheweth a great argumente to good peple, what thynge they shulde demen of thylke welfulnesse, whyche prosperite mē sene ofte serue to shrewes: In whyche thinge I trow that God dispenseth for parauenture the nature of some mā is so ouerthrowyng to yuell and so vncouenable, y e the nedy pouerte, of hys housholde myght rather agreue hym to done felonyes, and to the maladye of hym God putteth remedy to yeuen hym richesse. And some other man beholdeth hys cōscience defouled wyth synnes and maketh cōparyson of thys fortune and of hym selfe, and dredethe parauenture that the blysfulnesse, of whyche the vsage is ioyfull to hym, that the lesynge of thylke blysfulnesse ne be not sorowfull to hym, & therfore he wolde chaunge hys maners: and for he dredeth to lese hys fortune, he forletethe hys wyckednesse. To other folkes welfulnesse is yeuen vnworthylye, the whyche ouerthroweth hem in to destructiō that they han deserued, and to some other folke is yeuē power to punishē, for that it shal be cause of contynuacyon, and exercysynge to good folkes, and cause of turmēt to shrewes. For so as there nys none aliaunce bitwene good folkes and shrewes, ne shrewes ne mowen not accorden amonge hem selfe: & why not? For y t shrewes discorden of hem selfe by her vices the which vices al to renden her cōsciences, and done oft tyme the thinges, which thynges whan they haue doone hem, they deme that tho thynges ne shuld not haue be [Page] [...] [Page cclix] [...] [Page] done, for whyche thynge the souerayne purueyaunce hath maked ofte tyme myracle: so that shrewes haue maked shrewes to bene good men. For whā that some shrewes sene that they suffre wrōgfully felonyes of other shrewes, they waxen eschaufed in to hate of hem that annoyed hem, and retournē to the fruite of vertue. Than they studyen to be vnlike to hem that they haue hated. Certes onely is thys the dyuyne myght, to the whyche myght yuels bene than good, whan it vseth the yuels couenably, and draweth out the effecte of any good, as who sayeth, that yuell is good onely to the myghte of God, for the might of god ordeyneth thylke yuel to good For one ordre enbraceth all thynges, so that what wyghte departeth from the reason of [...]hylke ordre that is assygned to hym, algates yet he slydeth in to another ordre, so that nothyng is lefull to foly in the realme of dyuyne purueyaunce, as who sayeth, nothyng is wythout ordynaunce in the realme of dyuyne pourueaunce, syth that the ryght strōg God gouerneth all thynges in thys worlde for it is not leful for men to comprehende by wyt ne vnfolden by worde all the subtyl ordynaunce and the dysposycyon of the diuine entent, for only it ought to suffyse to haue loked that God hym selfe, maker of al natures ordayneth all thynges to good, whyle that he hasteth to wythholde the thinges that he hath maked in to his semblaunce, that is to say, for to wythholden y e thinges in to good for he him selfe is good. He chaseth out al yuels fro the bounde of hys comynaltyes, by y e ordre of the necessyte destynable: for which it foloweth, y t yf thou loke the purueyaunce ordeynynge the thinges that men wenen be outragyous or aboundaunt in erthes, thou shalte not sene in no place nothynge of yuell. But I se nowe that thou art charged wyth the weyght of the questyon, and wery with length of my reason, and that thou abydeste some swetenes of song, take thā this drauȝt and whan thou art wel refreshed and refect thou shalt be more stedfast to stye in to high er questyons or thynges.
IF thou wyse wolte demen in thy pure thought, y e rightes or the lawes of the hye thonder, that is to sayne of God, loke thou & beholde the heyghtes of the souerayne heuen: There kepen the sterres by rightful alyaūce of thinges her olde peace: The sūne ymoued by his roody fyre, ne dystourbeth not the colde circle of the mone ne the sterre ycleped the Beer that enclyneth his rauyshing courses, abouten the souerayne heyght of thys worlde. Ne the same sterre Vrsa, nys neuer mo wasshen in the depe westren see, ne coueiteth not to dyen his flambes in the see of the Occian although it se other sterres yploūged in the see: And Hesperus the sterre boodeth & telleth alway the late nightes: and Lucifer the sterrre bryngeth agayne the clere daye. And thus maketh loue enterchaūgeable, y e perdurable courses, & thus is discordable batayle yput out of the coūtrey of the sterres. This accordaunce atempreth by euynlike maners the elementes, that the moyst thynges sleyuyng wyth the drye thinges, yeuen place by stoundes: and that the colde thinges ioynen hem by fayth to the hote thynges, and that the lyght fyre aryseth in to heyghte, and the heuy erthes aualen by her weyghtes: by the same causes the flourye yere yeldeth swete smelles in the fyrste somer season warming and the hote somer dryeth the cornes, & Autumpne cometh ayen heuye of apples, & the fletyng rayne bedeweth the wynter, this attemperaunce nourisheth and bringeth forth al thynges that bereth lyfe in thys worlde, and thylke same attemperaunce rauyshyng hydeth, benymeth, and drencheth vnder the laste deathe all thynges yborne. Amonges these thynges sytteth the hyghe maker, king and lorde, wele and begynnyng, law & wyse iuge, to done equyte, and gouerneth and enclyneth the brydles of thinges: And tho thinges that he stereth to gone by mouynge, he wythdraweth and aresteth, and affermeth the mouable or wandrynge thynges. For yf that he ne called not ayen the ryght goynge of thinges. And if that he ne cōstreyned hem nat eftsones in to roundnesses enclyned, the thynges y t bene nowe cōtynued by stable ordynaunce, they shulde departen frō her wele that is to sayne from her begynnynge & fallen, that is to sayne, tournen into naught. [Page cclx] This is the cōmune loue to al thynges: & all thynges asken to bene holden by the fyne of good, for els ne myghten they not lasten, yf they ne come not eftesones ayen by loue retourned to the cause that hath yeue hem beyng, that is to sayne God.
SEest thou not than, what thing foloweth al the thinges that I haue sayd?
what thynge (quod I)?
Certes (quod she) all vtterly, that fortune is good
And howe maye that be (ꝙ I)? Nowe vnderstande (ꝙ she). So as al fortune, wheder so it be ioyful fortune or aspre fortune, is yeuē eyther bycause of guerdonyng, or els of exercisyng of good folkes, or els bycause to punyshen, or els chastisen shrewes: Than is all fortune good, the whyche fortune is certayn, that it be eyther ryghtful, or els profytable.
Forsoth this is a ful very reason (ꝙ I). And yf I consyder the pourueyaunce & the destyne that thou taughteste me alytle here beforne, thys sentence is sustayned by stedfaste reasons. But yf it lyke vnto the, let vs nombren hem among thylke thynges, of which thou saydest a litle here beforne, that they ne were not able to bene wened to the people.
why so (ꝙ she)?
For that the cō mune worde of men (ꝙ I) misuseth this maner speach of fortune, and sayne ofte tymes, that the fortune of some wyght is wicked.
wylte thou than (quod she) that I approche a lytle to the wordes of the people so that it seme not to hem that I be not ouer much departed, as fro the vsage of mākinde
As thou wolte (quod I).
wenest thou not (quod she) that all thynge that profiteth is good?
Yes (quod I)
Certes all thynge that exerceth or corrigeth it profyteth.
I confesse wel (quod I)
Than it is good (quod she).
why not (quod I).
But thys is the fortune (quod she) of hem that eyther be put in vertue, & bataylen ayenst aspre thynges, or els of hem that enclynen and declinen fro vyces, and taken the waye of vertue.
Thys ne may I not denye (quod I).
But what sayest thou of the merye fortune that is yeuen to good people in guerdon, demeth ought the people that it be wycked?
Naye forsoth (quod I) but they demen as it is sothe, that it is ryght good.
what sayest thou of the other fortune (ꝙ she) that all thoughe that it be aspre and restrayneth the shrewes by ryghtfull tourment, weneth aught the people that it be good?
Nay (ꝙ I) but the people demeth that is mooste wretched of all thynges y t maye be thought
ware now and loke wel (quod she) leste we in folowyng the opinion of the people, haue confessed and cōcluded thing which that is vnable to bene wened to the people.
what is that (quod I).
Certes (quod she) it foloweth or cometh of thinges that bene graūted, that al fortune what so euer it be, of hem that bene eyther in possession of vertue, or in the encrease of vertue, or elles in the purchasynge of vertue, that the ylke fortune is good, and that all fortune is right wicked to hem that dwellen in shrewednesse, as who sayeth, and thus weneth not the people.
That is sothe (ꝙ I) Albe it so that no man dare confesse it, ne knowe it.
why so (quod she). For ryght as the stronge man ne semeth not to a bashen or disdaynē, as oftime as he heareth the noyse of baytayle: Ne also it semeth not to the wyse man to bearen it greuouslye, as oft as he is ledde in to stryfe of fortune. For bothe to that one man and eke to that other, thylke dyffyculte is the matter to that one manne of encrease of his gloryouse renome, and to that other man to conserue hys sapyence, that is to saye, to the asprenesse of hys estate, for therfore is it called vertue for that it sustayneth & enforceth by hys strengthes, so that it nys not ouercomen by aduersyties Ne certes thou that art put in encrease or in the heyghte of vertue, ne haste not comen to fleten wyth delyces, and for to walken in bodyly luste. Thou sowest or plantest a full eygre batayle in thy corage ayenst euerye fortune: For that the soroufull fortune cōfound the not, ne that the mery fortune ne corrūpe the not, occupye the meane by stedfast strēgthes. For all that euer is vnder the meane or al that ouerpasseth the meane, dyspyceth [Page] welefulnesse, as who sayeth, it is vicious, & ne hath no mede of hys trauayle, for it is set in your hande, as who sayth, it lyeth in your power what fortune you is leuest, that is to saye good or yuel, for al fortune that semeth sharpe or aspre, if it ne be exercise not y e good folke, ne chastyse the wycked folke, it punysheth.
THe werker atrides, that is to sayne Agamemnon, y e wroȝt and contynued the batayle by ten yeare, recouerd & purged in wrekynge, by the distruction of Troye, the lost chābres of maryage in hys brother, that is to saye, that Agamemnon wan ayen Heleyne, that was Menelaus wyfe, hys brother. In the meane whyle that thilke Agamemnon desired to yeuen sayles to the grekes nauy, and broughte ayen the wyndes by bloude: He vnclothed hym of pyte of father, and the sorye preest yeueth in sacrifyeng, the wretched cuttynge of the throte of the doughter, that is to say that Agamēnon let cutte the throte of hys doughter by the preest, to maken aliaunce wyth his goddes, & for to haue wynd wyth whiche he myght wenden to Troye. Itacus, that is to saye vlixes, bewepte hys felowes ylorne, the which felowes the feirs Poliphemus lyggynge in hys greate caue, had fretten and dreynt in his empty wombe But nathlesse Poliphemus woode for hys blynde vysage yelde to Vlixes ioye, by hys sorouful teeres, that is to saye, that Vlixes smote out the eye of Poilphemus that stode in the forheed, for whyche Vlixes had ioye, whan he sawe Poliphemus wepynge and blynde. Hercules is celebrable for hys harde traueyle, he daunted the proude Ceutaurus halfe horse halfe man, & berafte the dyspoylyng fro the cruel lyon, y t is to say, he slough y e lyon, & berafte hym hys skynne. He smote the byrdes y t hgiht Arpyes with certaine arowes. He rauyshed apples fro the wakyng dragon: and his hande was the more heauy for the golden metal. He drough Cerberus the hounde of hell by the triple chaynes. He ouercomer, as it is said, hath put an vnmeke lorde fodder to his cruel horse, that is to say Hercules slough Dyomedes, and made hys horse to freten him: & he Hercules slough I dra the serpente, and brente the venym. And Achileus the floud defouled in his forheed, dreynt his shamfast vysage in his strondes that is to say, that Achileus coulde transfigure hym selfe into dyuers lykenesse, & as he faught with Hercules, at last he turned him into a bull, & Hercules brake one of his hornes: and he for shame hyd him in his riuer. And ouer that he Hercules cast adowne Antheus the gyaunte in the strondes of Lybi [...]. And Cacus appeysed the wrathes of Euander, that is to say that Hercules slought the monstre Cacus, & appeysed with that death the wrath of Euander. And the bristled bore marked with vomes the shulders of Hercules, the which sholders the hye cercle of heuē shulde thrist. And y e last of his labours was y t he susteyned the heauen vpon his necke vnbowed, & he deserued eftsones the heuē to be the last ende of trauayle. Goth nowe then ye stronge men there as the great ensample [...]edeth you. O nyce mē why make ye your backes, as who saith: o ye slowe & delicate me [...] why se ye aduersities, & ne fyght not ayenst hem by vertue, to wynnē y e mede of heuē: [...]o [...] the mede ouercomē, yeueth y e sterres, y t is to sayne, that whan that erthly lust is ouercomen, a man is maked worthye to the heuen.
SHe had sayd & turned the course of her reason to some other thinges to be treated & to be sped.
Thā sayd I, certes rightfull is thine amonesting & ful digne by auctorite. But that thou saidest whylō, that the question of the diuyne purueyaūce, is enlaced wyth manye other questions, I vnderstande well and proue it, by the same thyng But I aske, yf that thou wenest that hap be any thynge in anye wayes, & yf thou wenest [Page cclxi] that hap be any thyng, what is it?
Than (ꝙ she) I haste me to yelden and assoylen to the det of my behest, and to shewē and open the way, by which way thou mayst come ayen to thy countrey: but al be it so y t the thinges whych that thou askest, bene ryght profytable to knowe, yet bene they dyuers, somwhat fro the path of my purpose and it is to dout, that thou ne be maked werye by mysse wayes, so that thou ne mayste not suffyse to measure the ryght way.
Ne dout the ther of nothyng (quod I). For to knowen thylke thynges togyther, in the whiche thynges I delyte me greatly, y t shall bene to me in stede of rest, syth it nys not to douten of the thynges folowynge, whan euerye thynge of thy desputacyon shall haue bene stedfaste to me, by vndoutous fayth.
Than (sayde she) that maner wol I done to the, and began to speaken ryght thus. Certes (ꝙ she) yf anye wyght definyshe hap in thys maner, that is to sayn, that hap is betiding ybrought forth by folysh mouynge, & by no knyttyng of causes, I conferme that hap nys ryght naught in no wyse, and I deme all vtterly, that hap nys, ne dwelleth but a voyce, as who sayeth but an ydell worde, wythout any signification of thynge cōmytted to that voyce. For what place myght bene lefte or dwellyng in folye & to disordinaunce, syth that God leadeth and constrayneth al thynges by ordre, for this sentence is very soth, that nothynge hath his beyng of naught, to the which sentence, none of these olde folke ne wythsayde neuer, al be it so that they ne vnderstande it not, by God, prince & begynner of workynge but they casten, as a maner foundemente of subiecte material, that is to sayne, of the nature of all reason. And yf that any thynge is waxen or comē of no causes thā shal it seme y t thylke thing is comen or woxen of naught But yf thys ne maye not be done, than is it nat possible that hap be any such thing, as I haue definyshed a lytle here beforne.
How shal it than be (ꝙ I) nys there than no thyng that by ryght may bene cleped eyther hap or els aduenture or fortune? or is there ought, albeit so that it is hyd fro the people to which thinge these wordes bene couenable?
Myne Aristotle (ꝙ she) in the boke of hys phisyke, definysheth thys thynge by short reason, & nigh to the soth.
In which maner (ꝙ I)
As ofte (ꝙ she) as men done any thynge for grace of any other thynge, & another thynge than thylke thyng that men entenden to done betideth by some causes, it is ycleped hap, right as a man dalfe the erth bycause of tyllynge of the felde, and founde there a gobet of golde bedoluen, than wenē folke that it is befal by fortunous betydyng. But forsoth it nys not of nought, for it hath his propre causes, of whych causes y e course vnforeseen and vnware, semeth to haue maken hap. For if the tyller of the felde ne dolue not in the erth, and yf the hyder of the golde ne had hyd the golde in that place, the golde ne had not bene founde. These bene than the causes of the abredgynge of fortuit hap, the whiche abredgyng of fortuit hap cometh, of causes of encountrynge and flowyng togyther to hem selfe, and not by the entencion of the doer. For neyther the hyder of the golde, ne the deluer of the felde, ne vnderstoden not that the golde shulde haue bene founde. But as I sayd, it betyde and rāne togyther, that he dalfe there as y t other had hydde the gold Nowe may I thus definish hap. Hap is an vnware betydynge of causes, assembled in thynges that ben done for some other thing But thilke order procedinge by vneschuable betiding togider, which y e descendeth frō the wel of purueyaunce, y t ordeyneth al thinges in her places and in her tymes maketh, that the causes rennen and assemblen togither.
TIgris & Eufrates resoluē and springē of o well, in y e cragges of the roch of the coūtrey of Achemenee, there as the fleynge batayls fixen her dartes returning, in y e brestes of hem y t folowē him. And sone after the same ryuers Tigris & Eufrates, vnioynē and departen her waters, and yf they comen togyther, & ben assembled and cleped togyther into o course, thā motē thilk thinges fleten togyther, which that y e water of the entrechaungyng flood bryngeth. The shippes & the stockes araced with the floud motē assēblen, & the waters ymedled, wrappethe or implyeth manye fortunell happes [Page] or maners, the whyche wandrynge happes nathelesse, thylke declinynge lownesse of the earth and the flowynge ordre of the slydyng water gouerneth. Ryght so fortune that semeth, as it fleteth wyth slaked or vngouerned brydels, it suffreth brydles, y t is to sayne to bene gouerned, and passeth by thylke law that is to sayne, by the dyuine ordinaunce.
Thys vnderstāde I wel (quod I) and I accorde me that it is ryghte as y u sayst. But I aske yf ther be any lyberte of fre wyl in thys ordre of causes, that cleuen thus togyther in hem selfe, or els I wolde wyten, yf that the destinal cheyne cōstrayneth the mouynge of the courages of men
Yes (ꝙ she) there is lyberte of frewyll, ne there was neuer no nature of reason, that it ne had lyberte or frewyll. For euery thinge that may naturally vsē reason, it hath dome by which it decerneth and demeth euery thyng. Than knoweth it by it selfe thinges that ben to flyen, and thynges that bene to desiren, & thilke thynge that any wyght demeth to bene desyred, that askethe or desyreth he, and flyeth the ylke thynge that he troweth be to flyen. Wherfore in all thynges that reason is, in hym also is lyberte of wyllynge & of nylling but I ne ordeyne nat, as who sayeth, I ne graunt nat, the this liberte be euen lyke in al thynges. For why in the soueraynes deuynes substaunces, that is to sayne, in spirites iugement is more clere & wyll not corrumpe and myghtye redye to speden thynges that bene desyred. But the soules of men moten nedes ben more fre, whan they loken hem in the speculacyon or lokynge of the dyuyne thought, and lasse fre whan they slyden in to the bodyes, and yet lasse fre whan they bene gathered togyther and cōprehended in erthly membres, but the laste seruage, is whan that they bene yeuen to vices, and haue yfal from the possession of her proper reason. For after that they haue cast awaye her eyen fro the lyghte of the souerayne sothfastnesse, to lowe thinges and darke, anone they darken by the cloude of ignoraunce, and be troubled by felonous talentes, to the which talentes whan they approchen and assenten, they heapen and encreasen, the seruage whyche they haue ioyned to hem selfe. And in this maner they ben caytiues fro her proper lyberte, the whych thyng nathlesse the lokyng of the diuyne pourueyaūce seeth, that al thynges beholdeth and seeth fro eterne, and ordeyneth hem euerych in her merytes, as they ben predestinate, and it is sayd in greke, that al thinges he seeth, and al thynges he heareth.
HOmer wyth the honye mouthe, y t is to sayn, Homer with the swete dities syngeth, that the sunne is clere by pure lyght. Natheles yet ne maye it not by y e infirme lyght of hys beames, breken or percen the inward entrayles of the earth, or els of the see. So ne seeth not God maker of the great worlde to him that loketh al thynges from an high ne vnderstandeth nothinges by heuynesse of erth, ne y e nyght ne withstandeth nat to him by the blacke cloudes, thylke God seeth in o stroke of thought all thynges that bene, weren, or shul come: & thylke God, for he loketh and seeth al thinges alone, thou mayst same that he is the very sunne.
THan sayde I thus, nowe am I cōfounded by a more harde doute than I was▪
what doute is that (quod she) for certes I coniecte by suche thinges thou art troubled.
It semeth (quod I) to repugnen and to contrarye greatlye, that God knoweth beforne all thynges, and that there is any fredom or lyberte, for yf so be that God loketh al thynges beforne, ne God ne may not bene deceyued in no maner. Thā mote it nedes be, y t all thynges the which that the purueyaunce of God hath sene beforne to come, for whych if that God knoweth toforne, not onely y t werkes of men but also her counsayles and her [Page cclxi] wylles, than ne shall ther be no libertie of arbytre, ne certes, there ne maye be none other dede, ne no wyll, but thylke whiche that the diuyne purueyaunce that ne may not be disceyued, hath sealed beforne, for yf that they myghten wrythen away in other maner thā they ben purueyed, than ne shoulde there be no stedfaste prescience of thynge to comen, but rather an vncertaine opinion: the which thyng to trowen of god, I deme it felonye & vnlefull. Ne I ne proue nat thylke same reason, as who sayeth, I ne alowe not, or I ne prayse not thylke same reason, by whiche y t some men wenen that they mowe assoylen and vnknytten the knotte of this questyon.
For certes they seyn, that thyng nis not to comen, for that the purueyaūce of god hath seen beforne that it is to comen, but rather y e contrary, and that is this, that for that the thynges is to comen, that therfore ne maye it not ben hyd from the purueyaunce of god And in this maner this necessitie slideth ayē into the contrarye partye, ne it ne behoueth not nedes, that thinges betyden that bene ypurueyed, but it behoueth nedes, that thynges that bene to comen ben ypurueyed, but as it were ytrauayled, as who sayth y e thilk answer procedeth ryght as though men trauayleden or weren busye to enquyren, the which thyng is cause of the which thinges. As whether the prescience is cause of the necessitie of thynges to comen, or els that y e necessitie of thynges to comen, is cause of the purueyaunce. But I ne enforce me not now to shewen it y t the betyding of thinges ywist beforne is necessary, how so or in what maner, that the ordre of causes hath it selfe, although that it ne seme not that the presciēce bryng in necessitie of betydynge, to thynges to comen. For certes yf that any wyght sytteth, it behoueth by necessitie that the opiniō be soth of him that coniecteth that he sytteth and ayen warde also is it of the cōtrary, for yf the opynyō be soth of any wyght for that he sytteth, it behoueth by necessiitie that he syt. Than is here necessitie in that one and in that other: for in that one is necessitie of syttynge, and certes in that other is necessitye of soth. But therfore ne sytteth not a wyght for that the opynyon of the syttynge is soth but the opynion is rather sothe, for that a wyght sytteth beforne. And thus although that the cause of the sothe cōmeth of that other syde, as who sayeth, that although the cause of soth commeth of the syttynge, and not of the true opynion, algates yet is there a commune necessitie in that one and in that other. Thus seweth it, that I may make sē blable skylles of the purueyaunce of God, & of thynges to comen. For although that for that thynges bene to comen, therfore bene they purueyed, and not certes, for they bene purueyed, therfore ne betyde they not, nathelesse it behoueth by necessitie, that eyther the thynges to comen bene ypurueyed of god or els that the thynges that bene purueyed of god betyden. And this thynges onely suffyseth ynough to destroien the fredome of our arbytre, that is to saye, of our fre wyll. But certes nowe sheweth it well howe ferre fro the soth, and how vp sodowne is this thing that we sene that the betydyng of temporal thynges is cause of the eterne prescience.
But for to wenen that God purueyeth the thynges to comen: what other thynge is it but for to wene, that thylke thynges that betyde whylom, ben causes of thylke souerain purueyaunce y t is in God. And hereto adde I yet this thynges, that ryght as whan y t I wote that a thyng is, behoueth by necessitie that thylke selfe thyng be, and eke whan I haue knowen that any thyng shal betydē so behoueth it by necessitie that thylke same thynges betyde. So foloweth it than, that the betydyng of the thynges wyst beforne, ne may not be eschued, and at the last, if that any wyght wene a thyng to ben otherwyse than it is, it nys not only vnscience, but it is disceyuable opynyon, full dyuers and farre fro the soth of science. wherfore yf any thing be so to comen, that the betydyng of it ne be not certayne ne necessarye, who may weten beforne that thylke thynge is to comen. For ryght as science ne may not be medled with falsenesse, as who fayeth, that yf I wote a thyng, it ne may not be false that I ne wote it, ryght so thylke thynge that is conceyued by scyence, ne maye not be none otherwyse than as it is conceyued, for that is the cause why that science wanteth lesynge, as who sayth, why that wetyng ne receyueth not lesynge of that it wote, for it behoueth by necessitie, that euery thyng be ryght, as science comprehendeth it to be.
[Page]what shall I than sayne, in whiche maner knoweth god beforne al y e thynges to comē yf they ne be not certayne, for yf y t he deame that they ben to comen vneschuably, and so maye be that it is possyble, y t they ne shullen not comen, god is disceyued, but not only to trowen y t god is disceyued, but for to speake it with mouth, it is a felonous synne. But if that god wot, that ryght so as thynges ben to comen, so shullē they comē: so that he wot egally, as who sayth indifferently, that thī ges maye be done, or els not ydone. what is thylke prescience that ne comprehendeth no certayne thyng ne stable, or els what dyfference is there betwene the presciēce of thylk iape worthy deuyning of Tiresie deuynour that sayd: All that I saye (quod he) eyther it shalbe, or els it ne shall not be, or elles howe moche is worthe the deuyne presciene more than the opynion of mankynde, yf so be that it demeth the thynges vncertayne, as men done. Of the which domes of men, the betyding nis not certayne. But yf so be, that non vncertayne thynges ne may ben in him that is ryght certayne well of all thynges, than is the betydyng certayne of thylke thynges which that he hath wyst be forne fyrmely to comen, for whiche it foloweth that the fredome of the counsayles, and of the werkes of mankynde nys none, syth that the thouȝt of God that seeth althinges without errour of falsenesse, byndeth and constrayneth hem to a betydyng by necessitie. And yf this thīg be ones ygraunted and receyued, this is to sayne, y t there nys no fre wyl: than sheweth it well how great destructiō and how great domages there folowen of thynges of mankynde, for in ydle ben there than purposed & behyght, meedes to good folke, and paynes to bad folke, syth that no mouyng of free corage voluntarye, ne hath not deserued hem, that is to sayne, neither mede ne payne. And it shulde seme than that thylke thynge is alderworst, whiche that is now demed for aldermoost iust and most rightful. That is to sayn, that shrewes ben punyshed, or els that good folke be yguerdoned, the which folkes sene that her propre wyl ne sent hem to that one, ne to that other. That is to sayne, neyther to good ne harme: but cōstreyneth hem certayne necessitie of thynges to comen, thā ne shullen there neuer bene, ne neuer weren vyce ne vertue, but it shullen rather be confusyon of all desertes medled without discretion. And yet there foloweth an other inconuenience, of the whyche there ne maye be thought nomore felonous, ne more wycked and that is thus, that so as the ordre of thinges is ydle, and cōmeth of y e purueyaunce of god, ne that nothyng nys lefull to the counsayles of mankynde, as who sayth, that mē haue no power to don nothyng ne wyll nothynge, than foloweth it that our vyces ben referred to the maker of all good, as who sayth: than foloweth it, that God ought to haue the blame of our vyces, syth he cōstrayneth vs by necessitie to done vyces: thā nys ther no reason to hopen in god ne to prayen to god, for what shulde any wight hopen to god, or why shuld he prayē to god, sith that the ordynaunce of desteny, which y e ne maye not ben enclyned, knytteth and streyneth all thynges that men may desyren. Thā shulde there be done away thylke onelye alyaunce bytwene God and man, that is to sayne, to hopen and to prayen. But by the pryce of ryghtousnesse & of very mekenesse, we deseruen the guerdon of diuyne grace, whiche y t is inestimable, that is to say, that is so gret that it ne may not ben ful praysed, & this is only the maner, that is to saye, hope & prayers. For which it semeth that mē woll speke with god, and by reason of supplication bē conioyned to thylke clerenesse, that nys not approchen no rather or that men sekē it and impetren it. And yf men ne wene not y e hope ne prayers ne haue no strengthes by the necessitie of thynges to comen receyued, what thing is there than by which we mowen bē conioyned and cleauen to thylke souerayne prince of thynges. For which it behoueth by necessitie that the lignage of mankynde, as thou songe a litle here beforne, be departed, and vnioyned from hys well, and faylen of his begynnynge, that is to sayne, God.
WHat dyscordable cause hathe to rent and vnioyned the byndyng or the alyaunce of thinges, that is to sayne, the coniunctions of God and of man?
[Page cclxiii]which god hath establyshed so great batayl betwene these two sothfast or very thinges that is to sayne, betwene the purueyaunce of god and free wyl, that they ben syngular and deuyded, ne that they ne wollen not ben medled ne coupled togyther? But there nys no discorde to the very thynges, but they cleuen away certayn to hem self. But y e thouȝt of man confounded and ouerthrowē by the darke membres of the body, ne maye not by fyre of his darked lokynge, that is to sayne, by the vigour of his insyght, whyle y e soule is in the bodye, knowen the thyn subtel knyttynges of thinges. But wherfore eschaufeth it so by so great loue to fynden thylke notes of soth ycouered, that is to sayne, wherfore eschaufeth the thought of man by so greate desyre, to knowe thylke notifications that ben yhid vnder the couertures of soth? wote it ought thylke thynhes that it anguyshous desyreth to knowe? As who sath, naye. For noman ne trauayleth for to weten thynges that he wot: and therfore y e text sayth thus. But who trauayleth to weten thynges yknowe? and yf that he ne knoweth hem not, what seketh thylke blynde thought? what is he that desyreth any thynges, of whyche he wot ryght nought? As who sayeth, who so desyrech any thinges, nedes somwhat he knoweth of it, or els he ne coude not desyren it: or who maye folowe thynges y t ne bene not ywyste, & though y t he seke the thynges where shal he fynde hem? what wyght that is all vnconnyng and ignoraunt may know the forme that is yfounde?
But whan the soule beholdeth & seeth the hye thought, y t is to sayn god, thā knoweth it togyther the sum and singuralities, that is to sayne, the principles, & euerych of hem by him selfe. But now while the soule is hid in the cloude, and in the darkenesse of the mē bres of the bodye, it ne hath not all foryeten it selfe, but it w tholdeth the sum of thynges and leseth the singularities. Than who so y e seketh sothenesse, he nys in neyther nother habyte, for he wote not all, ne he ne hath nat all foryeten, but yet hym remembreth y e sum of thinges that he withholdeth, and asketh counsayle, and retreateth deplyche thynges ysene beforne, that is to sayne, the greate summe in his mynde, so that he mowe adoē the partes that he hathe foryeten, to thylke partyes that he hath withholden.
THan sayd she, this is (ꝙ she) the olde question of the purueyaūce of God. And Marcus Tullius whan he deuyded the deuynacyons, that is to sayne in hys bokes that he wrote of deuynacions, he moued greatly this questyon, and thou thy self hast ysought it moche, and vtterly and lōge but yet ne hath it not bene determyned ne espyed fermely and diligently of any of you, and the cause of this darkenesse and of thys difficultie is, for that the mouyng of the reason of mankynde ne may not mouen to, that is to sayne, applien or ioynen the simplicitie of the deuyne prescience, the which simplicitie of the deuyne prescience, yf that mē mighten thynkē it in any maner. That is to sayn that yf men myghten thynke and comprehē den the thynges y t god seeth hym selfe, than there dwelled vtterly no dout, the which reson and cause of difficulties, I shal assay at last to shewe and to speden, whan I haue fyrst yspenden and answered to thy reasons by whiche thou art moued, for I aske why thou wenest that thylk reasons of hem that assoylen this question ne be nat spedefull ynough ne sufficiēt, the which solucyō or the which reasō, for y t it demeth, that the prescience is not of necessitie of thynges to come, as who sayth, any other way thā thus, but that thylke thynges that the prescience wot beforne, ne maye not vnbetyden, that is to sayne, that they moten betyde. But than yf that prescience ne putteth no necessitie to thī ges to comen, as thou thy selfe haste confessed it, and be knowe a lytle here beforn what cause or what is it, as who sayth, ther may no cause be, by which that the endes voluntary of thynges myghten be constrayned to certayne betydyng. For by grace of position so that thou may the better vnderstāde this that foloweth, I suppose that there ne be no prescience: Than aske I (ꝙ she) in as moche as apperteyneth to that, shulden than thynges that comen of free wyll be constrayned to betyding by necessitie?
Nay (ꝙ I)
Than ayenwarde (ꝙ she) I suppose y t there be prescience, but that it ne putteth no necessitie to thinges, than trow I that thilk same fredome of wyll shall dwellen all hole and absolute and vnboundē. But thou wilt sayne, that al be it so, that prescience nis not cause of the necessitie of betyding to thinges to comen, algates yet it is a signe, that the thynges bene to betyden by necessitie. By this maner than, althoughe the prescience had neuer be, yet algates or at lest way, it is certayne thyng that endes of betydynges of thynges to comen shulden be necessarye. For euery thynge sheweth and signifyeth onely what the thinge is, but it ne maketh not the thyng that it signifyeth. For which it behoueth fyrste to shewe that nothynge ne betydeth, that it ne betydeth by necessitie: so that it maye appere, that the prescience is sygne of necessitie, or els yf there nere no necessitye, certes, thylke prescyence ne myght not be signe of thynge that nys not. But certes, it is now certayne, that the proue of this ysusteyned by stedfast reason, ne shall not bene lad ne proued by sygnes ne by argumentes, taken fro without, but by causes couenable and necessarye. But thou mayst sayne, how maye it be that the thynges ne betyden not, that bene purueyed to comen? But certes, ryght as we trowē that the thynges which that the purueyaunce wot beforne, to comē ne be not to betyden. But that ne shulde we not demen, but rather although they shal betyden, yet ne haue they no necessitye of her kynde to betiden: and this mayst thou lightly apperceiuen by this that I shal sayn. For we sene manye thynges whan they ben beforne our eyen, ryght as men sene the carter workynge in the tournyng and in the attempryng or adressing of his cartes or chariots and by this maner, as who sayeth, mayest thou vnderstande of al other workemen. Is there thā any necessitie, or who sayth in our lokynge, that constrayneth or compelleth any of thylke thynges to be done so?
Nay (quod I) for in ydle and in vayne were all the effect of crafte, yf that al thynges weren moued by constraynynge of our eyen, or of our syght.
The thynges than (quod she) that whan that men done hem, ne haue no necessitie that men done hem, eke tho same thynges fyrst or they be done, they ben to comen withoute necessitye: for why, there be some thynges to betyden, of which the endes and the betydinges of hem ben absolute and quyte of all necessitie. For certes, I ne trowe not that anye man wolde sayne this, that the thynges that men done nowe that they ne were to betyden fyrste, yer they were doone. And thylke same thynges, although men hadden wyst hem beforne, yet they haue free betydynges. For ryght as science of thinges present ne bryngeth in no necessitie to thynges that men done, ryght so to the prescience of thynges to commen, ne bryngeth in no necessitie to thynges betiden But thou mayest sayne, that of thylke same it is douted, as whether that of thylke thinges that ne haue non issues and betydinges necessaryes, if therof may ben any pres [...]te.
For certes, they semen to discorden, for thou wenest that yf that thynges bene sene before that necessitie foloweth hem, and yf necessitie fayleth hem, they ne myght not bē wyst before, and that nothyng maye be comprehended by science but certayne. And yf tho thynges ne haue no certayne betydynges, be purueyed as certayne it shoulde be darkenesse of opynyon, not sothfastnesse of scyence. And thou wenest that it be dyuers for the holenesse of science, that any manne shulde deme a thynge to be otherwyse than it is it selfe, and the cause of this erroure is, that of all the thynges that euerye wyghte hath knowe, they wene that tho thynges bē knowe onylye by the strength and by the nature of the thynges that ben wyst or knowe and it is all the contrarye: for all that euer is knowe, it is rather cōprehended & knowe not after his strengthe and his nature, but after the facultye, that is to sayne, the power and the nature of hem that knowen. And for that this thyng shulde nowe shewe by a short ensample of roundnesse of a body otherwyse than the syght of the eye knoweth it, and otherwyse than the touchynge.
The lokynge, by castynge of his beames, wayreth and seeth from a ferre al the bodye togyther, withoute mouynge of it selfe, but the touchynge cleueth to the rounde bodye, and moueth aboute the enuyronnynge, and comprehendeth the partyes by roundenesse, and the man him selfe otherwyse beholdeth hym, and otherwayes ymagynacyon, and [Page cclxiiii] otherwyse reason, and otherwise inteligēce for the wyt comprehendeth withoutforthe the fygure of the body of man, that is vnstablyshed in the matter subiect. But the ymaginacion comprehendeth onely the figure w t out the mater. Reason surmounteth ymaginacion, and comprehendeth by vniuersal lokyng the cōmune speche, but the eye of intelligence is hygher, for it surmounteth the enuyronyng of the vniuersite, and loketh ouer that, by pure subtiltie of thought. Thylke same symple fourme of man, that is perdurable in the diuine thought, in whiche thys ought greatly to be considred, that the hyest strength for to comprehenden thynges embraceth and contayneth the lower strength, but y e lower strēgth ne aryseth not in no maner to the hyer strength. For wyt ne may cō prehende nothyng out of mater, ne that imaginacyon ne loketh not the vniuersal speces ne reason ne taketh not the symple fourme, so as intelligence taketh it. But intelligence that loketh all abouen, whan it hath comprehended the fourme, it knoweth & demeth all the thynges that ben vnder the fourme, but she knoweth hem in thylke maner, in which it comprehendeth thylk same simple forme y t ne may neuer ben knowē of none of y t other, that is to say, to non of the thre forsayd strengthes of the soule, for it knoweth the vniuersitie of reason, and the fygure of ymaginacion, and the sensyble material cō ceyued by wyt, ne it vseth not ne of reason, ne of ymaginacion ne of wyt withoutforth but it beholdeth al thynges, so as I shal say by a stroke of thought fermely without discours of collacion. Certes reason whan it loketh any thyng vniuersall, it ne vseth not of ymaginacyon ne wyt, and algates yet it cō prehendeth the thynges ymaginable and sē syble, for reason is she that diffinyssheth the vniuersall of her conceyte ryght thus. Man is a reasonable two foted beest, and how so that this knowing is vniuersal, yet nis ther no wyght that ne wot well that a man is a thynge ymaginable and sensyble, and thys same consydreth well reason, but that nys not by ymaginacion, nor by wytte, but it loketh it by reasonable conception. Also ymaginacyon, all be it so, that it taketh of wytte the begynnyng, to sene and fourmen the fygures algates, although that wyt ne were not present, yet it enuyroneth and comprehē deth all thynges sensyble, not by reason sensyble of demyng, but by reason ymaginatife Seest thou not than, that al the thynges in knowyng vsen more of her facultie, or of her power, than they done of the facultie or power of thynges that ben to knowen, ne that is no wronge, for so as euery iudgement is the dede or doing of hym that demeth, it behoueth that euerye wyght perfourme hys werke and hys intention not of forayne power, but of his propre power.
THan the porche, that is to saye a gate of the towne of Athnes there as philosophers hadden congregacion to dispute thilk porche brought somtyme olde men full darke in her sentences, that is to say, philosophers that hyghten stoiciens, y e wende that ymages and sensibylities, that is to say, sensyble ymaginacions or els ymagynacyons of sensible thynges, wer emprinted into soules fro bodyes withoutforth, as who sayth thylke stoiciens wenden that the soule had be naked of hym selfe, as a myrrour or a clene perchemyne, so that al fygures musten fyrst comen fro thynges fro w t out into soules, and ben emprinted into soules, ryght as we ben wonte sometyme by a swyft poyntell to fyxen letters emprinted in the smothnesse or in the playnesse of the table of waxe, or in the parchemyne that hath no fygure ne note in it. Glose. But nowe argueth Boece agaynst that opynion, & sayth thus. But yf the thryuynge soule ne implyteth nothyng▪ that is to sayne, ne doth thyng by his propre mouynge, but suffreth & lyeth subiecte to the fygures & to the notes of bodyes withoutforth, and yeldeth ymages ydel, euyl & vayne in the maner of a myrrour, whence thryueth than or whence commeth thilke knowynge in our soule, y e discerneth & beholdeth all thynges, and whēce is thilke strēgth that beholdeth the synguler thinges or els whēce is the strength that dyuydeth thynges yknowe, & thylke strength that gathered togyther thynges deuyded, & strēgth that choseth the entrechaunged waye. [Page] For somtyme it heaueth the heed, that is to say, that it heaueth vp the ententiō to ryght hyghe thynges, and somtyme it descendeth into ryght lowe thynges: and whan it returneth into hym selfe, it reproueth and destroyeth the false thynges by the true thynges. Certes, this strength is cause more effycient and moche more myghty, to sene and to knowen thynges, than thylke cause that suffreth and receyueth the notes and fygures impressed in maner of mater. Algates the passyon, that is to saye, the suffraunce or the wyt in the quycke body goth before exciting and monyng the strengthes of the thought, ryghte so as whan that clearenesse smyteth the eyen, and moueth hem to sene, or ryghte so as voyce or sowne hourleth to the eares, and cōmoueth hem to hearken, than is the strength of the thought moued and excyted cleapeth forthe to semblable mouynges the speces that it halte within it selfe, and addeth the speces to the notes, and to thynges withoutforth, and meddleth the ymages of thynges withoutforth, to thinges hyd with in hym selfe.
BVt what is that, in bodyes to be seled, that is to say, in the takyng and in the knowing of bodyly thynges. And all be it so, y t the qualities of bodyes that be obiect fro withoutforth, mouen and entalenten the instrumentes of the wyttes, and all be it so, that the passyon of the body, that is to sayne, the wyt or the suffraunce goeth beforne the strength or the worchynge corage, the which passyon or suffraūce clepeth forth the dede of the thought in it selfe, and moueth and excyteth in this meane whyle, the fourmes that resten withinforth, and insensyble bodyes, as I haue sayde, our corages nis not taught or emprynted by passyon to knowe these thynges, but demeth and knoweth of his owne strēgth the passion or suffraunce, subiect to the body: moche more thā tho thynges ben absolute and quyte fro all talentes or affections of bodyes, as god or his aungels, ne folowen not in decernynge thynges obiect fro w toutforth, but they accō plysshē and speden the dedes of her thought By this reason than there comen many maner of knowynges to dyuers, and to differrynge substaunces. For the wyt of the body the which wyt is naked and dispoyled of all other knowynge, thylke wyt cōmeth to beestes, the whiche ne mowen not mouen hem selfe here and there, as oysters and muskels and other suche shelfysh of the see, that cleuē & ben norysshed to rockes, but y e ymaginacion cōmeth of remuable beestes, that semen to haue talent to flyen or to desirē any thing But reason is alonelye the lynage of mankynde, ryght as intelligence is alonly the diuine nature, of which it foloweth, that thilk knowynge is more worthe than is eyther syns it knoweth by his propre nature, not onelye his subiecte, as who sayth: it ne kneweth not alonely that appertayneth properly to his knowyng, but it knoweth the subiectes of al other knowynges.
But how shal it than be, yf that wyt and ymaginacion stryuen ayen reasonynge and sayne that of thylke vniuersall thynge that reason weneth to sene, y t it nis ryght nought for wyt and ymaginacion sayne, that that is sensyble or ymagynable, it ne maye not ben vniuersall. Than is there either the iugement of reason sothe, ne that there nys no thynge sensyble, or els for that reason wote well, that many thynges be subiecte to wyt and to ymaginacyon: than is the conceptiō of reason vaine and false, which that loketh and comprehendeth, that that is sensyble & synguler, as vniuersall. And yf that the reason wolde answer ayenst these two, that is to saye, to wyt and ymaginacion, and saye that sothly she her selfe, that is to sayne reason, loketh and comprehendeth by reason of vniuersalitie, both that that is sensible, and that that is ymaginable, and thylke two, y t is to sayne, wyt and ymaginacion, ne mowen not stretchen hem selfe to the knowing of vniuersalitie, for that the knowynge of hem, ne maye not exceaden ne surmounten the bodyly fygures. Certes of the knowyng of thynges men oughten rather yeuen more credence to the more stedfast, and to y e more perfyte iudgement in this maner stryuyng, than we that haue strēgth of reasoning and [Page cclxv] of ymagynacion, and of wytte, that is to say, by reason and by ymaginacion, we wolde rather prayse the cause of reason, as who sayth, than the cause of wytte and of ymagynacion. Semblable thyng is it, that the reson of mā kynde ne weneth not that the diuyne intellygēce, beholdeth or knoweth thynges to come, but right as the reason of mākynde knoweth hem: for thou arguyst thus, that yf that it ne seme not to men, that some thynges haue certayne betydinges, they ne maye not be wyste before certaynly to betyden, and than is there no prescience of thylke thynges: & yf we trow that prescience be in these thynges, than is there nothing that betydeth by necessyte. But yf we myght haue iugement of the diuyne thought, as we ben parteners of reson, right so as we haue demed, that it behoueth by ymagynacion and wytte, and beneth reason, ryght so wolde we demen that it were rightfull thing, that mans reason ought to submyt it selfe to be beneth the diuyne thought, for whyche yf we may, as who sayth, that yf we may I counsayle that we enhaunce vs in the heyght of thylke souerayne intellygence, for there shal reason wel sene that that it ne may not behold in it selfe, and certes that is thus, in what maner the prescience of god seeth al thynges and diffynysheth, all though they haue no certayne betydynges: ne this is none opynyon, but rather the symplicite of the souerayne science, that is not shette wythin no maner of boundes.
THe beestes passen by y e erthes by ful diuers figures, for some of hē haue her bodyes strauȝt, and crepen in the duste, & drawen after hem a trace or a forough contynued, that is to saye, as nedders and snayles, & other beestes, by the wandrynge lyghtnesse of her wynges beaten the wyndes, and ouer swymmen the spaces of the longe ayre, by most flyeng. And other beestes gladen hem selfe, to dyggen her traces or her steppes in the crthe wyth her goynge or wyth her fete, and to gone eyther by the grene feldes, or els to walken vnder the woodes. And all be it so that thou seest that they discorden by dyuers fourmes, algates her faces enclyned heauyeth her dull wyttes, onely the lynage of man heaueth highest hys hye heed, and standeth lyght wyth hys vpryght bodye, and beholdeth the erthes vnder hym. And but yf thou erthly man waxest yuell out of thy wytte, thys fygure amonesteth the, that askest the heuen with thy right vysage, and hast areysed thy forheed to bearen vp on hygh thy corage, so that thy thouȝt ne be not heuyed ne put lowe vnder fote, syth that thy body is so hygh areysed.
THerfore than, as I haue shewed a lytell here beforn, y t all thing y t is wyst nys not knowen by thys nature propre, but by y e nature of hē y t cōprehenden it. Let vs loken nowe in as moch as it is lefull to vs, as who saith, let vs loken nowe as we may, which that is the estate of the diuyne substaunce, so that we may well knowe eke what his science is.
The commune iugement of all creatures reasonables than is, that God is eterne. Let vs consydre than what is eternyte, for certes that shall shewen vs togyder the diuyne nature and the diuyne science. Eternyte than is perfyte possessyon, and all togyder of lyfe intermynable, and that sheweth the more clerely by the cōparyson or collacyon of temporall thynges. For all thyng that lyueth in tyme, it is present, and procedeth fro preterytees in to futures, that is to sayne, from tyme passed in to tyme comynge: ne there nys nothynge establysshed in tyme, that maye enbracen togyther all the space of thys lyfe, for certes yet ne hathe it not taken the tyme of to morowe, and it hath lost that of yesterday. And certes in the lyfe of thys daye, ye ne lyuē nomore, but ryght as in thys mouable and transytorye moment. Than thylke thynge that suffreth temporall condycion, al though that it neuer began to be, ne though it neuer cease to be (as Arystoteles demed of the worlde) & although the life of it be stretched [Page] wyth infynite of tyme, yet algates nys it no suche thynge, as men might trowen by right that it is eterne. For all thought that it comprehende and enbrace the space of the lyfe infynite, yet algates ne embraseth it not y e space of the lyfe all togyther, for it ne hath not the futures that be not yet: ne it ne hathe no lenger the preteritees that bē don or passed. But thylke thyng than, that hath and comprehendeth togyder al the plentie of the lyfe intermynable, to whome there ne fayleth naught of the future, and to whom there nys naught of the preterite escaped or passed, thylke same is ywitnessed and proued by right to ben etern.
And it behoueth by necessyte that thylke thynge be alway present to him selfe, and cō petent, as who saythe, alway present to hym selfe, and so mighty, that all be ryght at hys pleasaunce, and that he haue all present the infynyte of y e mouable tyme. Wherfore some men trowen wrongfully, that whan they heren that it semed to Plato, that thys worlde had neuer begynnynge of tyme, that it neuer shall haue faylyng: they wene in thylke maner, that this worlde be maked eterne, wyth hys maker, as who saith, they wene that this worlde and god be maked togyther eterne. And that is a wrongfull wenynge, for other thyng it is to be ladde by the lyfe interminable, as Plato graunted to the worlde, and other thyng it is to embrace togyther, al y e presence of the lyfe that is intermynable, which thynge is clere and manyfest to the diuyne thought. Ne it ne shulde not seme to vs that god is elder than thynges that ben maked by quantyte of tyme, but rather by y e prosperyte of hys symple nature. For thys ylke infynyte mouynges of temporall thynges foloweth this presentary estate of this life immouable & so as it ne may not countrefayten ne fayne it, ne be euenlyke to it for y e immobilyte, that is to say, that is in the eternyte of god, it fayleth & falleth in to mouyng fro the symplicite of the presence of god, & disencreaseth in y e infynite quantyte of future & preterite. And so as it maye not haue togyther al the plentie of the lyfe, algates yet for as moch as it ceaseth neuer for to ben in some maner, yet it semeth somdele to vs, that it foloweth & resembleth thylke thing, that it ne may not attayne to ne fulfyllen, and byndeth it selfe to some maner presence of this lytel moment, the which presence of this lytel and swift moment, for that it beareth a maner ymage or lykenesse of the aye dwellyng of god: it graunteth to such maner thynges, as it betydeth to, that it semeth hem, as these thinges haue ben, and ben. And for that the presence of such lytell moment ne may not dwell, therfore it rauyshed and toke thinfynite way of tyme, that is to say, by successyon, and by this maner it is done, for that it shulde cōtinue the lyfe in goyng, of y t which lyfe it ne myght not enbrace the plentye of dwellyng. And for thy if we wollen put worthy names to thynges that folowen Plato, let vs saye than sothlye, that god is eterne, and that the worlde is perpetuell. Than syth euery iugemēt knoweth and comprehendeth by hys own nature, thynges that ben subiect vnto hym, there is to god alwayes an eterne and a presentarye estate. And the scyence of hym that ouerpasseth all temporall moment, dwelleth in symplycite of hys presence, and enbraseth and consydereth all the infynyte spaces of tymes preterytes, and of tymes futures, and loketh in hys symple knowyng all thynges of preterite, right as they werē ydon presentlye ryght nowe. If thou wylte than thynken and aduyse the prescyence, by which it knoweth all thynges, thou ne shalt not demen it as prescience of thynges to comen but thou shalt demen more ryghtfully that it is scyence of presence or of instaunce that neuer ne fayleth, for whyche it nys not ycleped preuidence, but it shulde rather ben cleaped purneyaunce, whyche is establyshed ful ferre fro ryght lowe thynges, and beholdeth frome a ferre all thynges, right as it were fro the hye heyght of thynges. Why askest thou than, or why dysputest thou thā, that thylke thynges ben done by necessyte, whyche that ben ysene and yknowen by the deuyne syght, sythe that forsoth men ne maken nat thylke thynges necessarye, whyche that they sene ben ydone in her syght, for addeth thy beholdynge any necessyte, to thylke thynges which thou beholdest present?
Naye (ꝙ I)
Certes (ꝙ she) than, yf men myghten maken anye digne cōparyson or collacyon of the presence dyuyne, and of the presence of mankynde: right so as ye sene some thynges in this temporall presence, ryght so seeth god all thynge by his eterne presence, wherfore this diuyne prescience ne chaungeth not the nature of the [Page cclxvi] propertie of thinges, but beholdeth such thinges present to him ward, as they shulden betyden to you warde in tyme to comen. Ne it ne confoundeth not the iugementes of thynges, but by one syght of hys thought he knoweth the thynges to comen, as well necessary as not necessary. Right so whan ye sene togyther a man walke on the erth, and y e sunne arysen in the heuen, all be it so that ye sene togyther that one and that other: yet neuerthelesse ye demen and discernen, that that one is voltūary, and that other is necessary: Ryght so than the diuyne lokyng, beholding al thinges vnder hym, ne troubleth nat the qualyte of thynges that ben certaynly present to him warde, but as to the condycyon of tyme, forsoth they ben future, for whiche it foloweth, that this nys none opinyon, but rather a sted fast knowynge ystrengthed by sothnesse, that whan that god knoweth any thynge to be, he ne vnwote nat that thilke thyng wanteth necessyte to be, thys is to sayne, that whan that god knoweth any thynge to betyde, he wote well y t it ne hathe no necessyte to betyde. And yf thou seyst here that thylke thynge that god s [...]eth to betyde, it ne maye not vnbetyde, as who sayth it mote betyde, and thilke thynge that ne may nat vnbetyde, it mote betyden by necessyte, & that thou streyn me to this name of the necessyte. Certes I wyll well confessen and be knowen a thyng of full sad trouth, but vnneth shall there any wyght mowe sene it or come therto, but yf that he be beholder of the deuyne thought, for I wyll answere the thus, that thylke thyng that is future, whē it is referred to the deuyne knowyng, than it is necessary. But certes whan it is vnderstandē in hys own kynde, men sene it vtterly fre and absolute fro al necessyte. For certes there ben two maners of necessytees, that one necessyte is symple, as thus, that is behoueth by necessyte, that all men ben mortall or deedly. Another necessyte is condicyonel, as thus, if thou wost that a man walketh, it behoueth by necessyte that he walke, thylke thyng than that any wight hath yknowe to be, it ne maye nat be none otherwyse than he knoweth it to be. But this condicion ne draweth nat with her thilk necessyte simple, for certes this necessite condicionall, y e propre nature of it ne maketh it nat, but the adiection of the condycyon maketh it. For no necessyte ne constrayneth a mā to gone, that goth by his propre wyll, al be it so that whan he goth, that it is necessary that he gothe. Right on this same maner than, yf that the purueyaunce of god seeth any thyng present, thā mote thylke thynge ben by necessyte, although that it ne haue no necessyte of his owne nature. But certes the futures that betyden by fredom of arbytrie, god seeth hem al togyder present. These thynges thā if they ben referred to the deuyne syght, than ben they maked necessary by the condicyon of the deuyne knowyng. But certes, yf thylke thynges ben consydered by hem selfe, they ben absolute of necessyte, and ne forleten not, ne cessen nat of the lyberte of her own nature. Thā certes wythout doute all the thynges shullen ben don, whyche that god woot beforne that they ben to comen and betyden of free arbytrie, or of frewyll, that al be it so that they betyden, yet algates ne lese they not her propre nature in beynge, by the whyche fyrst or they weren done, they hadden power not to haue betyde.
What is thys to sayne than (ꝙ I) that thynges ne be not necessarye by her propre nature, so that they comen in all maners in the lykenesse of necessyte, by condicyō of the diuyne science?
This is the difference (ꝙ she) that tho thynges whyche that I purposed the a lytell here beforne, that is to sayn, sonne arysyng, and the man walkyng that therwhyles that thylke thynges ben done, they ne myght not ben vndone. Nathelesse that one of hem or it was done, it behoueth by necessyte that it was doone, but not that other. Ryght so it is here that the thynges whych that god hath present, withouten doute they shullen ben, but some of hem dyscendeth of the nature of thynges, as y e sunne arysynge, and some discendeth of the power of the doers, as the man walkynge.
Than sayde I, no wrong, that yf these thynges be referred to the diuyne knowyng, than ben they necessarye, and yf they ben consydred by hem selfe, than ben they absolute fro the bonde of necessyte. Ryght so as all thynges that apereth or sheweth to the wyttes, yf thou referre hem to reason it is vnyuersal, and yf thou loke it or refer it to it selfe, than is it synguler. But nowe yf thou sayest thus, that yf that it be in my power to chaungen my purpose, than shall I voyden the pourueyaunce of god, whan perauenture I shall [Page] haue chaunged the thynges whyche that he knoweth beforne.
Than shall I answeren the thus: Certes thou mayst wel chaūge thy purpose, but for as moche as the present sothnesse of the diuyne purueyaunce beholdeth that thou mayste chaunge thy purpose, and whether thou chaunge it or no, and why derwarde that thou tourne it, thou ne mayste not eschue the diuyne prescience: right so thou ne mayste not flye the syght of the present eye all though that thou tourne thy selfe by thy fre wyll in to dyuers actiōs. But thou mayst sayne ayen to thys thus: Howe shall it than be, shall not the diuyne science ben chaunged by my dysposycion, whan that I wyll one thyng nowe, and nowe another thyng? And thylke prescience ne semeth it not to entrechaunge stoundes of knowing, as who saith ne shall it not semen to vs, that the dyuyne prescience entrechaungeth hys dyuers stoū des of knowynge, so that it knowe somtyme one thynge, and somtyme it knoweth the contrarye of that thynge? Philo.
No forsothe (ꝙ she) for the diuyne syght renneth beforne and seeth al the futures, and clepeth hem ayen, and retourneth hem to the propre prescience of hys propre knowynge, ne he entrechaungeth not, so as thou wenest the stoundes of hys foreknowynge, as nowe this, nowe that: but he dwellyng aye cometh beforne, and enbraseth at o stroke all the mutacions. And this prescience to compreheden and to sene all thynges, god ne hath not takē it of the betydinges of thynges to comen, but of hys propre symplicite. And hereby is assoyled thylke thynges that thou puttest a lytell here beforne, that is to sayn, that it is vnworthy thyng to sayne y t our futures yeuen cause of the presciēce of god. For certes strength of the diuyne science, whyche that enbraseth all thynges by his presentarie knowynge, establyssheth maner to all thynges, and it ne oweth not to latter thynges. And sythe y t these thynges ben thus, that is to sayne, that necessyte is not in thynges by the diuyne prescience, than is there fredom of arbytrie that dwelleth hole and vnwemmed to mortal mē, ne the lawes ne purposen not wycked medes and paynes to the wyllynges of men, that ben vnboundē and quyte of all necessyte: And god beholder & foreweter of al thinges dwelleth aboue, and the presente eternyte of syght renneth alwaye wyth the dyuers qualyte of our dedes, dispensynge or ordeynyng medes to good men, and tourmentes to wycked mē. Ne in ydell ne in vayne ne ben there not put in god hope and prayers, that ne mowen not ben vnspedefull, ne wythout effecte, whan they ben ryghtfull.
Withstande than and eschew thou vices, worshyppe and loue thou vertues, areyse thy corage to rightful hopes, yelde thou humble prayers and hyghe. Great necessyte of prowesse and of vertue is encharged and commaūded to you yf ye nyll not dissimulen, syth that ye worchen and doone, that is to sayne, your dedes and your werkes beforn the eyen of the iuge, that seeth and also that demeth al thynges. Deo gracias.
✚ The dreame of Chaucer.
The assemble of foules.
The Floure of Curtesy.
¶Balade symple.
¶Lenuoye.
¶ La belle dame sans mercy.
¶Lenuoy.
Of quene Annelida and false Arcite.
Iam (que) domos patrias Cithic post aspera gentis, Prelia laurigero suburente Thesea curru, Le tifici plausus missus (que) ad sidera vulgi.
¶The complaynt of Annelyda to false Arcyte.
¶The assemble of Ladyes.
The conclusions of the Astrolabie.
LItell Lowys my sunne, I perceyue well by certayne euydēces thyne abilite to lerne sciences, touchyng nombres, and proporcions: and also wel cō sydre I thy besye prayer in especyall to lerne the tretyse of the Astrolabe. Than for as moche as a philosopher sayth, he wrappeth hym in hys frēde, that cō descendeth to the ryghtfull prayers of hys frende: Therfore I haue gyuen the a suffycient Astrolaby for our orizonte, compowned after the latytude of Oxenford: vpon y e whiche by medyacyon of thys lytell treatyse, I purpose to teache the a certayne nombre of conclusyons, pertayning to this same instrument. I saye a certayne of conclusyons for thre causes, the fyrst cause is this. Truste wel that all the conclusyons that haue be foundē, or els possyblye myght be founde in so noble an instrument as is the Astrolabye, ben vnknowen perfytely to any mortall man in this regyon, as I suppose. Another cause is thys, that sothlye in any cartes of the Astrolabye that I haue ysene, there ben some conclusyōs, that woll not in all thynges perfourme her byhestes: and some of hem ben to harde to thy tender age of ten yere to conceyue. This treatyse deuyded in fyue partes wyll I shewe the wonder lyght rules and naked wordes in englishe, for latyn ne canste thou yet but smale, my lytell sonne. But neuer the lesse suffyseth to the these trewe conclusyons in englysshe, as well as suffyseth to thys noble clerkes Grekes these same conclusyons in greke, and to arabyens in arabyke, and to iewes in Hebrewe, & to the Latyn folke in Latyn: which Latyne folke had hem fyrste out of other dyuers langages, and wryte hem in her owne tonge, that hys to sayne in Latyne.
And god wote that in all these languages and in manye mo, haue these conclusyons ben suffycyently lerned and taught, and yet by dyuers rules, ryght as dyuers pathes leadē dyuers folke the ryght waye to Rome.
Nowe woll I praye mekely euery person discrete, that redeth or hereth thys lytell treatyse, to haue my rude entendyng excused and my superfluyte of wordes, for two causes. The fyrst cause is, for that curyous endytyng and harde sentences is full heuy at ones, for suche a chylde to lerne. And the seconde cause is thys, that sothly me semeth better to wryten vnto a chylde twyse a good sentence, than he forgette it ones. And Lowis if it so be that I shewe the in my lyth Englysshe, as trewe conclusyons, touchynge thys mater, and not onely as trewe, but as many and subtyll conclusyons as ben yshewed in Latyne in anye commune tretyse of the Astrolabye, conne me the more thanke, and pray God saue the kyng that is lorde of thys language, and all that hym faythe beareth, and obeyeth eueryche in hys degre, the more and the lasse. But consydreth well, that I ne vsurpe not to haue founden thys werke of my labour or of myne engyne, I nam but a leude compylatour of the labour of olde Astrologiens, and haue it translated in myne Englysshe onelye for thy doctryne: and wyth thys swerde shal I sleue enuye.
¶The fyrste partye.
THe fyrste partye of this treatyse shall reherce the fygures and the membres of thyne Astrolabye, bycause that thou shalte haue the greater knowynge of thyne owne instrument.
¶The seconde partye.
¶The seconde partye shall teche the to werken the very practyke of the foresayde conclusyons as ferforthe and all so narowe as may be shewed in so smale an instrument portatyfe aboute. For wel wote euery astrologien, that smallest fractions ne wol not be shewed in so smal an instrument, as in subtyll tables calcused for a cause.
¶The thyrde partye.
¶The thirde party shal contayne dyuers tables of longytudes and latytudes of sterres, fyxe in the Astrolabye. And tables of the declinacyons of the sunne, and tables of the longytude [Page] of cytes and townes. And tables as well for the gouernacyon of the clocke, as for to fynde the altitude meridyan, and many an other notable cōclusyon after the kalenders of the reuerent clerkes frere Iohn Som. and frere N. Lenne.
¶The fourth partye.
¶The fourth partye shall be a theorike to declare the meanynge of the celestyall bodyes, wyth the causes, the whyche the fourth partye in specyal shall shewe in a table of the verye menynge of the moone frome one to one euerye day and euery sygne, after thyne Almanake. Vpon the whyche table there foloweth a canone, suffycyent to teache as well in maner of workynge in the same conclusyons, as to knowe in oure oryzonte, wyth whyche degre of zodiac the Moone aryseth in anye latytude, and the arysynge in anye Planete after hys latytude fro the eclyptyke lyne.
¶The fyfte partye.
¶The fyfthe partye shall ben an introductorye after the statutes of oure Doctours, on whyche thou mayste lerne a great parte of the generall rules of theoryke in Astrologye. In whyche fyfthe partye thou shalt fynde tables of equacyons of houses, after the latitude of Oxenforde, and tables of dignytees of Planettes, and other notefull thynges, yf god vouchsafe & hys mother the mayden, mo than I behete.
¶The rynge.
¶Thy Astrolabye hath a rynge to putten on thy thombe on thy ryght honde, in takyng of the heyght of thynges. And take kepe, frome hence forwarde I woll cleape the heyght of heuy thynge, that is take by the rule, the altytude wythouten mo wordes.
¶The turet.
¶Thys rynge renneth in a maner of a turet fastned to the moder of thyne Astrolabye, in a roume a space that it dystroubeleth not the instrument to hangen after hys ryght centure.
The moder of thyne Astrolabye is thickest by the brinkes, that is the vtmoste ryng with degrees: and al the myddle wythin the rynge shall be thynner, to receyue the plates for dyuers clymates, and also for the rethe, that is shape in maner of a nette, or els after the webbe of a loppe.
¶The moder.
¶The moder of thyne Astrolaby is the thickest plate perced wyth a large hole, that receyueth in her wombe the thynne plates compowned of dyuers clymates, and thy reete shapen in maner of a nette or of a webbe of a loppe.
¶Of the foure lynes.
¶Thys moder is deuyded on the backhalfe wyth a lyne, that cometh discendynge fro the rynge downe to the netherest bordure, the whyche lyne, fro the foresayd rynge vnto the centre of the large hole amydde, is cleped south lyne, or els the lyne merydionall: And the remenaunt of this lyne downe to the bordure is cleped the northe lyne, or all the lyne of the mydnight.
¶Of foure lynes Eest, West, Northe, and Southe.
OVerthwarte thys forsayd longe lyne there crosseth him another lyne of the same length, fro Eest to West, of the whyche lyne, frome a lytell crosse in the bordure vnto the centure of the large hole, is cleped the Eest lyne, or els the lyne oriental: and the remenaunt of the lyne, fro the forsayd Orientall vnto the bordure, is ycleped the west lyne, or the lyne occidentall. ¶Nowe hast thou here the foure quarters of thyn Astrolabye, deuyded after the foure principal plages or quarters of the fyrmament.
¶Whyche is the ryght syde, and whyche is the lyfte.
THe Eest syde of the Astrolaby is cleaped the ryght syde, and the weste syde is cleaped the lyft syde. Foryet not this lytel Lowys. Put y e rynge of thyne Astrolabye vpon the thombe of thy ryght hande, and than wyl hys ryght syde by towarde thy lyfte syde, and hys lyfte syde woll be towarde thy ryght syde. Take thys rule generall as well on the backe as on the wombe syde. Vpon the ende of thys Eest lyne (as I fyrste sayde) is ymarked a lytell crosse, where as euermore generallye is consydred the entrynge of the Eest degre, in the whyche the sunne aryseth.
¶The degrees fro the Eest lyne to the South.
FRo the lytell crosse vp to the ende of the meridionall lyne vnder the rynge shalte thou fynde the bordure, deuyded with .xc. degrees, and by that same proporciō is euery quarter of thyn Astrolaby deuyded, ouer y e which degrees there ben nombres of augrym, that deuyden thylke same degrees fro .v. to .v. as sheweth by lōge strykes bytwen: of y e which longe strykes the space bytwene conteyneth a myle waye, and euery degree of thylke bordure cōteyneth foure minutes, that is to say, foure mynutes of an houre.
¶Of the twelue sygnes, Aries, Taurus, Gemini, Cancer, and the other.
VNder the cōpas of thilke degrees ben wrytten the names of the twelue signes, as Aries, Taurus, Gemini, Cācer, Leo, Virgo, Libra, Scorpio, Sagitarius, Capricornus, Aquaries, and pisses. And y e nombres of the degrees of the sygnes ben wryttē in augrymatioue, and wyth longe diuysious from fyue to fyue, deuydeth from the tyme that y e signe entreth vnto the laste ende. But vnderstande wel, that these degrees of signes ben euerych of hem consydred of .lx. mynutes, and euerye mynute of .lx. secondes, & so forth into smale fractions infynite, as sayth Alcabucius. And therfore knowe well that a degre of the bordure conteyneth .iiii. mynutes, and a degre of a sygne contayneth .lx. mynutes, & haue thys in mynde.
¶The cercle of the dayes.
NExte thys foloweth the cercle of the dayes, that ben fygured in maner of the degrees, that conteynen in nombre. CCClxv. deuyded also wyth longe strykes from .v. to .v. and the nō bres of augrim wrytten vnder the cercle.
¶The cercle of the .xii. monethes.
NExte the cercle of dayes foloweth the cercle of the .xii. names of the monethes, that is to say, Ianuarius, Februarius, Marcius, Apryll, Maius, Iunius, Iulius, August, September, October, Nouember, December. The names of these mō thes taken her names, some for properties & some by statutes of emperours, and some by other lordes of Rome. Eke of these mōthes, as lyked to Iulius Cesar and Cesar Augustus, some were ycompowned of dyuers nō bres of dayes, as Iuly & August. Then hath Ianuarius .xxxi. dayes. Februarius .xxviij. Marcius .xxxi. April .xxx. May .xxxi. Iunius xxx. August .xxxi. September .xxx. October, xxxi. Nouember .xxx. December .xxxi. Nathelesse all though that Iulius Cesar toke two dayes out of Feueryre and put hem in hys month of Iuly, and Augustus Cesar cleped the moneth of Auguste after hys name, and ordeyned it of .xxxi. dayes, yet truste well that the sunne dwelleth therfore neuer the more ne the lasse in one sygne then in another.
¶The names of the holy dayes.
Then foloweth the names of the holy dayes in the kalender, and next hem y e letters A.B.C. on whych they fallen.
¶The scale of the Astrolabye.
NExt the forsayd cercle of the A.B.C vnder the crosse lyne is marked the scale, in maner of two squyers, or els in maner of ledders that serueth by hys xxij. poyntes, and hys dyuysions of full many subtyll conclusyon of thys forsayde scale: For the crosse lyne vnto the very angle, is cleped Vmbra recta, or els vmbra extensa, and the nether party vmbra versa.
¶The rule.
Then hast thou a brode rule that hath on euery ende a square plate, parted wyth certayne holes, some more and some lesse, to receyuen the streames of the sunne by day, and eke by mediacion of thyne eye, to knowe the altytude of the sterres by nyght.
¶The pyn, whych is ymagined to be pole artyke and the horse.
Then is there a large pyn in maner of an [Page] exyltre, that goth thorowe the hole that halt the tables of the clymathes in y e reeth, in the wombe of the mother, thorow whych pynne there goeth a lytel wedge, the whyche is cleped the horse, that strayneth all the partes together. Thys forsayd great pynne in maner of an exyltre, is ymagende to be pole artyke in thyne Astrolabye.
¶For lynes on the wombe syde.
The wombe syde of thyne Astrolabye is also deuyded w t a longe crosse in foure quarters from Eest to west, frō South to North from ryght syde to left syde, as is y e backsyde.
¶The degrees of the wombe syde.
The border of the whych wombe syde is deuyded fro the poynte of the Eest lyne vnto the poynte of the South lyne vnder y e rynge in .xc. degrees, and by the same proporcion is euery quarter deuyded, as is the backsyde, that amoūteth .CCC.lx. degrees. And vnder stande well that the degrees of thys border bene answerynge and consentynge to the degrees of equinoctiall that is deuyded in the same nombre, as euerye other cercle is in the hye heauen. Thys border is deuided also wyth xxiij. letters, and a smale crosse aboue the south lyne, that sheweth the .xxiiij. houres equales of the clocke. And I haue sayde .v. of these degrees maken a myle waye, and thre myle waye maken an houre, and euery degre of thys border conteyneth .iiij. mynutes, and euery mynute .lx. secōdes. Nowe haue I told the twyse and for the more declaracion.
¶Of the thre princypall cercles.
THe plate vnder the reete is dyscryued w t thre cercles, of which the leest is cleped the cercle of Cancer, bycause that the heed of Cancer turneth euermore cō centryke vpon the same cercle. In thys halfe of Cancer is the greatest declinacion northewarde of the sonne, and therfore is he yclypped Solsticium of sommer, whych declinacion after Ptholome, is .xxiij. degrees and .l. minutes, as well in Cancer as in Capricorne. Thys sygne of Cancer is cleped the tropyke of sommer of tropos, that is to sayne ayenwarde. The mydle cercle in wydnesse of this iij. is cleped y e cercle equinoctial, vpon which turneth euer more y e heedes of Aries and Libra. And vnderstande well, that euermore thys cercle equinoctiall turneth iustly fro verye Eest to verye west, as I haue shewed in the sphere solide. Thys same cercle is cleped also the wayer of the daye, for when y e sunne is in the hedde of Aries and Libra, then bene dayes and nyghtes lyke of lengthe in all the worlde, and therfore bene these two sygnes called equinoctis. And all that moueth wyth in these heedes of Aries and Libra, is ycalled northwarde, and all that meueth wythoute these heedes, hys meuynge is cleped Southwarde, as for y e equinoctiall, take kepe of the latytudes North and South, & forget it not By thys cercle equinoctial ben consydred the xxiiij. houres of the clocke, for euermore the arysynge of .xv. degrees of the equinoctial maketh an houre equal of the clocke. Thys equinoctiall is cleped the mydwaye of the fyrste meuynge, or els of the sunne. And note that the fyrst meuynge is cleped meuynge of the fyrst mouable of the eyght sphere, whych meuynge is fro Eest to weste, and agayne into Eest. Also it is cleped gyrdell of the fyrst meuyng, for it departeth the fyrst mouable, that is to sayne, the sphere in two like parties euē dystante fro the poles of thys worlde. The wydest of these thre cercles princypall is cleped y e cercle of Capricorne, and turneth euermore concentryke vpon the same cercle. In the heed of thys forsayd Capricorne is y e greatest declinacyon Southwarde of the sunne, and therfore it is deped Solsticium of wynter. Thys sygne of Capricorne is also cleped the tropyke of wynter, for then begynneth y e sunne to come agayne to vs warde.
¶Of the almicanteras, the sygnet, and what is thyne orizonte.
VPon thys forsayde plate ben compased certayne cercles, that hyghten almicanteras: of whyche some of hem semen parfyte cercles, and some semen imparfyte. The centure that standeth amyddest the narowest cercle is cleped the sygnet. And the netherest cercle, that deuydeth the two emysperies that is the partye of the heauen aboue the erth, and the partie byneth. [Page ccxciii] These almicāteras ben compowned by two & two, all be it so that on dyuers astrolabies some almycanteras ben deuyded by one, and some by two, and some by thre, after y e quantyte of the Astrolabye. Thys foresayd signet is ymagined to be the verye poynte ouer the crowne of thy heed, and also thys sygnet is the very pole of the orizonte in euery region.
¶What ben thyne azimutes.
From thys sygnet (as it semeth) there comen croked stryke [...], lyke to the clawes of a loppe, or els lyke to y e werk of a womās calle in keruynge ouerthwarte the almycanteras, and these same strykes or dyuysions ben cleped Azimutes, and they deuyden the orizontes on thyne Astrolabye in .xxiiij. dyuysions. And these azimutes serue to know the costes of the fyrmament, and to other conclusyons, as for to knowe the sygnet of the sunne and of euery sterre.
¶Of the .xij. houres of the planetes,
NExte these azimutes, vnder the cercle of Cācer, ben the .xij. dyuysions embolyfe, moche lyke to the shap of the azimutes that shewen the spaces of houres of planetes.
¶Thy reete or els thy zodiake.
THy reete of thyn Astrolaby which is thy zodiake shapen in maner of a nette or of a loppe webbe, after y e olde dyscripcyon, whych y u mayste turne vp and downe as thy selfe lyketh, conteyneth certayne nōbre of sterres fyxe, wyth her longitudes and latitudes determinate, yf so be that the maker haue not erred. The names of the sterres ben written in the margin of thy reete there they syt, of the whych sterres the smale poynte is cleped the centure. And vnderstande, that all the sterres syttyng wythin the zodiake of thyne astrolabye, bene cleped sterres of the north, for they arysen by the north eest lyne, and all y e remnaunt fyxes out of the zodiake, ben ycleped sterres of the southe, but I saye not that they arysen all by the south eest lyne, wytnesse of Aldeberā and also Algomysa. Generally vnderstande thys rule, that thylke sterres that bene cleped sterres of y e north, arysen rather thē the degre of her longitude, and all the sterres of the south arysen after the degree of her longitude, that is to sayne, sterres in thyne astrolabye. The measure of longitude of sterres ytaken in the lyne ecliptyke of heauen, vnder y e whych lyne when that the sunne and the moone ben line ryght, els in the superfycie of thys lyne, then is the eclyps of the sunne or of the moone, as I shall declare & eke the cause why: but sothlye the eclyptike lyne of thy zodyake is the vtterest bordure of y e zodiake there thy degrees bene marked. The zodiake of thy astrolaby is shapen as a compace, whych that conteyneth a large brede, as after the quantyte of thy astrolabye, in ensemple that the zodyake of heuen is ymagyned to be a superfycyes, conteynynge the latitude of 12 sygnes, where as al the remnaunt of cercles in heauen ben ymagyned very lynes wythouten any latytude a myddes the celestyall zodiake is ymagyned a lyne, whych that is cleped y e eclyptyke lyne vnder the whych lyne is euermore the waye of the sunne. Thus ben there 6 degrees of the zodiake of that one syde of the lyne, and 6 degrees on that other. The zodiake is deuyded in 12 princypall deuysyons, that departen the 12 sygnes, and for y e straytnesse of thyne astrolabye, then is euery smale dyuisyon in a sygne yparted by two degrees and two, I meane degrees conteynynge 60 mynutes & thys forsayd heuenysh zodiake is cleped the cercle of the sygnes, or the cercle of beestes. For zodiake in language of greke sowneth beestes in laten tonge, and in the zodiake ben the 22 sygnes that haue names of beestes, bycause when the sunne entreth in any of the sygnes, he taketh the propertie of suche beestes, or els for that the sterres that ben there ben fired ben disposed in sygne of beestes or shape lyke beestes, or els whan the planettes ben vnder the signes they trāsmue vs by her influences, operacions, and effectes, lyke to operacions of beestes: And vnderstande also, that whan an hote planet cometh in to an hote signe, thā entreth his hete, and if a planet be colde, than amenuseth his coldenesse, bycause of the hotte sygne: And by this conclusyon mayst thou taken ensample in al sygnes, be they moiste or drie, mouable or fyxe, reckenynge the qualyte of the planettes as [Page] I fyrst sayd. And euerych of these 12 sygnes hath respecte to a certayne parcel of the body of a man, and hath it in gouernaunce: as Aries hath thyne heed, and Taurus thy necke and thy throte, Gemini thyne arme holes & thyne armes, and so forth, as shalbe shewed more playnly in the fyfth partye of thys treatyse. The zodiake the whyche is partie of the eyght sphere, ouerkerueth the equinoctiall, & he ouerkerueth hym agayne in euen partes, and that one halfe declyneth southwarde, & that other northwarde, as playnly declareth the treatyse of the sphere.
¶The labell.
Then haste thou a labell that is shapen lyke a rule, saue that it is streyght and hathe no plates on eyther ende, but wyth the smale poynte of the forsayde labell shalte thou calcule the equacions in y e bordure of thyne Astrolabye as by thyne almury.
¶The almury, the deutycle of Capricorne, or els the calculere.
Thyne almury is cleped the dētycle of Capricorne, or els the calculere, thys same almury set fyxe in the heed of Capricorne, and it serueth of many a necessary cōclusion in equacion of thynges, as shalbe shewed.
¶Here begynne the conclusyons of thyne Astrolabye to fynde the degre in the whych the sunne is day by day, after hys course aboute.
REcken and knowe which is the day of the moneth, and lay thy rule vpō the same daye, and then woll the very poynte of thy rule verely sytten on the bordure vpon the degre of the sonne. Ensample as thus. The yere of our lord 1391 y e 12 day of Marche at myddaye, I wolde knowe the degre of the sunne, I soughte in the backhalf of myne Astrolabye, and founde the cercle of the dayes the whych I knewe by the names of the monthes writtē vnder the same cerkle: tho layde I my rule ouer the foresayd daye, and founde the poynte of my rule in the border vpō the fyrst degre of Aries, a lytel within the degree: and thus knewe I this conclusyon. Another daye I wolde knowe y e degre of my sunne, and thys was at mydday in the 13 daye of Decembre, I foūde the day of the moneth in maner as I sayd: tho layde I my rule vpon the forsayd 13 daye, and foūde the poynte of my rule vpō the fyrst degree of Capricorne, a lytell wythin the degre, and then had I of this conclusion the very experience.
¶To knowe the altytude of the sunne eyther of celestiall bodyes.
PVt the rynge of thyne Astrolabye vp on thy ryght thombe, and tourne thy lyfte syde againe the light of y e sunne and remeue thy rule vp and downe tyll the streame of the sunne shyne thorowe both holes of the rule: Loke then howe many degrees thys rule is areysed fro the lytel crosse vpō the rest lyne, and take there the altytude of thy sunne: and in thys same wyse mayste thou knowe by nyght y e altytude of y e moone or of the bryght sterres. Thys chapiter is so generall euer in one y t there nedeth no more declaracion, but forget it not.
¶To knowe the degree of the sunne and of thy zodiake, by the daye in the backsyde of thyne Astrolabye.
Then yf thou wylte wete the rekenynge to knowe whyche is the daye in thy calender of the moneth that thou arte in, laye thyne Astrolabye, that is to saye the allydatha, vppon the daye in the calender of thyne Astrolabye, and he shall shewe the thy degree of the sunne.
¶To know euery tyme of the daye by lyght of the sunne, & euery tyme of the nyght by the sterres fyxe, & eke to knowe by nyght or by daye the gree of the sygne that ascendeth on the eest orizont, whych is cleped comenly ascendent.
TAke the altytude of the sun when the lyste, as I haue sayde and set the degre of the sunne (in case that it be before the myddle of the daye) amonge thyne Almicanteras [Page ccxciiii] on the eest syde of thyne astrolabye: and yf it be after the mydle of the day, set the degre of the sunne vpon the west syde. Take thys maner of settynge for a generall rule ones for euer. And when thou hast ysette y e degre of the sunne vpon as many almycāteras of heyght as was the sunne, taken by thy rule, lay ouer thy label vpon the degre of the sunne, & then woll the poynte of the labell sytten in the bordure vpon the very tyde of the daye. Ensample of thys. The yere of our lorde 1391 the 12 day of Marche, I wolde knowe the tyde of the daye, I toke the altitude of my sunne, & founde that it was 25 degrees, and 30 mynutes of heyght of y e bordure in the backsyde, tho turned I myne astrolabye, and bycause it was before myddaye I turned my reete, & set the degre of the sunne, that is to saye, the fyrst degre of Aries in the right syde in myne astrolabye, vpon the 25 degree and 30 mynutes of heyght, amonge my almycanteras: Tho layde I my labell vpō the degree of my sunne, and founde the poynte of my labell in the bordure on the capitale letter, that is cleped an X. Tho reckened I all the capitall letters fro y e lyne of mydnyght vnto the forsayd letter X. and founde it was 9 of the clocke of the daye. Tho loked I ouer my eest orizont & founde there the 12 degre of Geminius ascē dynge, whych that I toke for myne ascendēt and in thys wyse had I the experience for euermore in whych maner I shulde knowe y e tyde of the daye, and eke myne ascendēt. Tho wolde I wete that same nyght folowynge the houre of the nyght, and wrought in thys wyse: amōge an heape of sterres it lyked me to take the altytude of the fayre whyte sterre that is cleaped the Alhabor, and foūde her syttynge on the weste syde of the lyne of mydde day 18 degrees of heyght, taken by my rule on the backsyde. Tho set I the cēture of thys alhabor vpon 18 degrees amonge my almycanteras vpon the westsyde, bycause that he was founde vpon the weste syde: Tho layde I my label ouer the degree of the sunne, that was dyscended vnder the weste orizont, and reckened al the letters capitalles fro the lyne of myddaye vnto y e poynte of my labell in the bordure, and founde that it was after noone, passed 7 of the clocke the space of 11 degrees. Tho loked I downe vpon my eest orizonte, & foūde there 20 degrees of Libra ascendyng whome I toke for myne ascendent, and thus lerned ones for euer, to knowe in whych maner I shulde come to the houre of the nyghte and to myne ascendent, as verely as maye be taken by so smale an instrument. But nathelesse thys rule in generall wyll I warne the for euer: Ne make thou neuer none ascendēt at noone of the daye. Take a iuste ascendent of thyne Astrolabye, and haue sette iustlye a clocke, when any celestial body, by the which thou wenest gouerne thilke thinges, ben nye the southe lyne: for trust well, when y e sunne is nere the meridional lyne, the degree of the sunne remeueth so longe concentryke vppon thyne almycanteras, that sothely thou shalte erre fro the iuste ascendent. The same conclusyon say I by my centure of my sterre fyxe by the nyght, & moreouer by experience I wote well that fro our orizonte fro eleuen of the clocke vnto one in takynge of the iuste ascendent in a portatyfe astrolabye, it is to harde to knowe, I meane from eleuen of y e clocke before noone, tyll one of the clocke nexte folowynge: and for the more declaracion lo here thy fygure next after thys rule that foloweth
¶To knowe the degree of the sunne in thy zodiake by the dayes in the backsyde of thyne Astrolabye.
Then thou wolte weten to recken and knowe whych is the daye of the moneth that thou arte in, and laye the rule of thy Astrolabye, that is to saye the allidatha vpō the daye in the calender of thyne astrolaby, and he shal shewe the thy degre of the sunne.
¶Speciall declaracion of the ascendent.
THe ascendent sothly, is as well in all natiuites as in questions, and as in elections ofte tymes is a thynge, whych that these astrologiens greatly obseruen, wherfore me semeth conuenient, sens I speke of the ascendent, to make of it a speciall declaracion. The ascendent sothly to take it at the largest, is thylke degree that ascendeth at any of these forsayd tymes on y e eest orizont: and therfore, yf that any planet ascende at thilke same tyme in the [Page] forsaid same gre of his lōgitude, mē say y t the ylkeplanet is in horoscopo, but sothly y e house of y e ascendent, that is to say, y e fyrst house or theest angle, is a thynge more brode & large, for after the statutes of astrologiens, what celestiall body that is 5 degrees aboue thylke degree that ascendeth on the orizont, or with in that nombre, that is to sayne nere the degree that ascendeth, yet reckē they thylke planette in the ascendent, & what planet that is vnder thylke degree that ascendeth the space of 15 degrees, yet sayne they that planette is lyke to hym that is the houre of the ascendēt. But sothly yf he passe the boundes of the for sayd spaces aboue or byneth, they sayne that thylke planette is fallynge fro the ascendent: yet saine these astrologiens that the ascendēt and eke the lorde of the ascendent, may be shapē for to be fortunate or infortunate: as thus A fortunate ascendent clepen they when that no wycked planette of Saturne or Mars, or els the tayle of the dragon is in the house of the ascendent, ne that no wycked planette haue no aspecte of enemyte vpon the ascendēt but they woll cast y t they haue fortunate planette in her ascendent, and yet in hys felicite, and then saye they that it is well. Furthermore they sayne that fortune of an ascendent is the contrary of these forsayd thinges. The Lorde of the ascendent sayne they, that he is fortunate when he is in good place for the ascendent, and eke the lorde of the ascendent is in an angle or in a succedēt where he is in his dygnite, and conforted wyth frendely aspectes receyued, and eke he that maye se the ascē dent not retrograde ne combuste, ne ioyned wyth no shrewe in the same sygne, ne that he be nor in his dyscencion, ne reigned w t no planette in hys dyscencions, ne haue vpon hym none aspecte infortunate, & then they sayne that he is well. Nathelesse these bene obseruaunces of Iudiciall mater and rytes of paynyms, in whych my spirite hath no faythe ne knowynge of her horuscopum, for they sayne that euerye sygne is departed in 3 euen partes, by 10 degrees and thylke porcyon they clepen a face. And althoughe a planette haue a latytude fro y e eclyptyke, yet sayne somfolke so that the planette aryse in that same sygne, wyth any degre of the forsayd face, in whych hys longitude is rekened. And yet is y e planet in horoscopo be in natiuitees or in election.
¶To knowe the very equacion of the degrees of the sunne, yf it so be that it fall betwyxe to almicanteras.
FOr as moche as the almicanteras of thyne Astrolaby ben compouned by two and two, where as some almycanteras in sondrye astrolabyes ben cō powned by one or els by two, it is necessary to thy lernyng, to teche y e fyrst to knowe & wyrch w t thyne instrumēt: wherfore whē y t the degre of y e sun falleth betwene two almycāteras or els yf thyn almycāteras ben grauē w t ouer great a poynt of a cōpace, for both these thinges maye cause errour as wel in knowynge of y e tyde of y e day as of the very ascendent. Thou muste werken in thys wyse: set the degree of the sunne vppon the hygher almycanteras as of both, and wayte well where thy almurye toucheth the bordure, and sette there a prycke of ynke, sette adowne agayne the degree of the sonne vpon the nether almycanteras of bothe, & set there another prycke: remeue then thy almurye in the bordure euen amyddes both pryckes, and thys woll leaden iustlye the degre of y e sunne to sytte bytwene both y e almycanteras in hys ryght place. Laye then the label on the degre of the sunne, and fynde in the bordure the very tyde of the daye or of the nyght. And also verely shalte thou fynde vpō thy cest orizont thy ascendent.
¶To knowe the sprynge of the dawnynge and the ende of the euenyng, the whych ben cleped the two crepusculis.
SEtte the nadyre of thy sūne vpon 1 [...] degrees of heyght amonge thyne almycanteras on the weste syde, and laye thy labell on the degre of the sunne, and then shall the poynte of the labell shewe the sprynge of the daye: also sette the nadyre of the sunne vpon the 18 degrees of the heyght amonge thyne almycanteras on the eest syde, and lay ouer thy labell vpon y e degree of the sunne, and wyth the poynt of thy labell fynde in the [Page ccxcv] bordure the ende of thyne euenynge, that is very night. The nadyre of the sunne is thilk degree that is opposyte to the degree of the sunne in the .320. sygne, as thus. Euerye degree of Aries by ordre, is nadyre to euery degre of Libra by ordre, and Taurus to Scorpion, Gemini to Sagittarius, Cācer to Capricorne, Leo to Aquary, Virgo to Pisces. And yf any degree in thy zodyake be darke, his nadyre shall declare hym.
¶To know the arche of the day, that some folke callen the daye artifyciall, fro the sunne arysynge tyll it go downe.
SEt the degree of the sunne vpon thyne Eest orizonte, and lay thy labell on the degree of the sunne and at the poynt of thy labell in the bordure set a prycke: tourne than thy reet about, tyll the degre of the sun syt vpon the west orizont, and lay the labell vpon the same degree of the sunne, and at y e poynt of the labell set an other prycke. Recken than the quantitie of tyme in the bordur betwixt both pryckes, and take there thyne arche of thy daye: the remnaunte of the bordure vnder the orizonte, is the arche of the nyght. Thus mayst thou reken both arches of euery porcion where that thou lykest, and by this maner of weckynge mayest thou se how longe that any starre fyxe dwelleth about the erth, fro the tyme that he ryseth till he go to rest. But the daye naturell, that is to sayne .24. houres is the reuolution of the equinoctiall, with as moche partie of the zodyake, as the Sunne of his propre mouing passeth in the meane whyle.
¶To turne the houres inequalles, and the houres equalles.
KNow the nombre of the degrees in the houres inequalles, and departe hem by .15. and take there thyne houres equalles.
¶To knowe the quantitie of the day vulgare, that is to saye, fro sprynge of the daye vnto the very nyght.
KNow thy quātitie of thy coepusclys, as I haue it taughte in the chapiter before, and adde hem to the arche of the daye artificial, and take there thy space of all the hole daye vulgare vnto the very nyght. In the same maner mayest thou werke to knowe the vulgare nyght.
¶To knowe the houres inequalles by daye
VNderstande well, that these houres inequalles ben cleped houres of the planetes: and vnderstande wel that somtyme ben they longer by daye than they be by nyght, and somtyme contrary. But vnderstonde thou well, that euermore generally the houres inequall of the daye, with the houres inequall of the nyght, conteyneth .30. degrees of the bordure, the whiche bordure is euermore answeryng to the degrees of y e equinoctiall, wherfore departe the arche of the daye artificyall in .12. and take there the quantitie of the houre inequall by daye, and yf thou abate the quantitie of the houre inequall by daye out of .360. degrees, than shall the remnaunt that leaueth, perfourme the houre inequall by nyght.
¶To knowe the quantitie of houres equalles.
THe quantities of houres equalles, that is to sayne, the houres of the clocke, ben departed by .15. degrees all readye in the bordure of thy Astrolabye, as well by nyght as by day generally for euermore. what nedeth anymore declaracyon? wherfore whan the lyst to knowe how manye houres of the clocke bene passed, or anye parte of any of these houres ben to comē fro suche a tyme to suche a tyme, by daye or by night, knowe the degree of thy sunne, & laye thy labell on it: than tourne thy reete aboute ioyntly with thy labell, and with the poynt of it reken in the bordre fro the Sunne arysyng into the same place there thou desyrest by daye as by nyght.
[Page]This conclusion wol I declare in the fourth partye of the last chapter of this treatyse, so openly that there shall lacke no worde that nedeth declaracyon.
¶Specyal declaracion of the houres of the planetes.
VNderstande well that euermore from the arysynge of the Sunne tyll it goo to rest, the nadyre of the Sunne shall shewe the houre of the planete, and fro that tyme forwarde all the nyght, tyll the sunne aryse, than shall the very degree of the sunne shewe the houre of the planet. Ensample as thus. The .1 [...]. daye of Marche fell vpon a saturday peraduenture, and at the rysynge of the Sunne I founde the seconde degree of Aries syttyng vpon myne eest orizont, albeit was but lytle. Than founde I the second degree of Libra nadyre of my sunne, discendyng on my west orizont, vpon which west orizont euery day generally at the sonne arysyng entreth the houre of any planet, vnder the forsayde west orizonte, after the whiche planet the daye beareth hys name, and endeth in the next stryke of the planete, vnder the forsayde weste orizonte: and euer as the sunne clymbeth vpper and vpper, so goeth hys nadyre downer and downer, & echynge fro suche strykes the houres of planetes, by ordre as they sytten in heauen. The fyrste hourre inequall of euerye saturdaye is Saturne, and the seconde to Iupyter, the thyrd to Mars, the fourth to the Sunne, the fyfth to Venus, the syxt to Mercurius, the seuēth to the moone, and than ayen the eyght to saturne, the nynth to Iupiter, the 10. to Mars the enleuenth to the sunne, the twelfth to venus. And now is my Sunne gone to rest as for that saturday, than sheweth the very degre of the sun the hour of Mercury, entryng vnder my west orizonte at euen. And nexte hym succedeth the moone, and so forth by ordre planet after planet, in houre after houre all the nyght longe tyll the sun aryse. Now ryseth the Sunne the sundaye, by the morowe, and the nadyre of the sun vpō the west orizont, sheweth me the entryng of y e houre of the foresayde sunne. And in this maner succedeth planet vnder planet, fro Saturne vnto the moone, and from the moone vp agayne to Saturne, houre after houre generally: and thus knowe I this conclusyon.
¶To knowe with whych degre of the zodiake any starre fyxe in thyne Astrolaby aryseth vpon the Eest orizont, although the orizont be in an other sygne.
SEt the centure of the starre vpon the Eest orizonte, and loke what degree of anye sygne that sytteth vpon the same orizont at the same tyme: and vnderstande well, that wyth the same degree aryseth the same starre. And thys maruelous arysyng with a stronge degree in an other sygne, is bycause that the latitude of the starre fyxe is eyther Northe or South fro the equinoctiall. But sothly, the latitudes of planetes ben comenly reckened fro the eclyptyke, bycause that none of hem declineth but fewe degrees out fro the brede of the zodyake. And take good kepe of thys chapiter of arysyng of celestiall bodyes, for there trusteth wel, that neyther moone neyther starre in our ambolyfe orizont, that aryseth with the same degree of hys longitude, saue in one case, and that is whan they haue no longitude fro the eclyptyke lyne. But neuerthelesse somtyme is eueryche of these planettes vnder the same lyne.
¶To knowe the declinacyon of euery degre in the zodiake fro the equinoctial cer [...]e.
SEt the degre of any sygne vpon the lyne meridional, and recken his altitude in the almycanteras fro the Eest orizont vp to y e same degree set in the foresayde lyne, & set there a prycke▪ Turne vp than thy reet, and sette the heed of Aries or Libra in the same meridionall lyne, and set there an other prycke. And whan that is done, consydre the altytudes of hem both: for sothly the difference of thylke altitude is the declynacyon of thylke degree fro the equinoctiall. And yf it so be that thylke degree be Northwarde fro the equinoctiall, than is his declinacyon North, and yf it be southward than is it South.
¶To knowe for what latitude in any regyon the almycanteras in my tables ben compowned.
REken how many degrees of almicanteras in the meridionall lyne, be from the cercle equinoctiall vnto the sygnet, or els from the pole artike vnto the north orizonte, and for so greate a latitude or so smal a latitude, is the table compowned.
¶To knowe the latitude of the sunne in the myddes of the daye, that is cleped the altitude meridian.
SEt the degree of thy sunne vpon the lyne meridionall, and reken how many degrees of almicantras ben betwyxt thyne eest orizont, and the degre of thy sunne and take there thyne altitude meridian, that is to sayne, y e hyghest degre of the sunne as for that day. So mayest thou knowe in the same lyne the hyghest lyne that anye starre fyxe clymbeth by night, this is to sayn, that whan any starre fyxe is passed the lyne meridional, than begynneth it to discende, and so doth the sunne.
¶To knowe the degre of the Sunne by the reet for a maner coriouste.
SEke busily with thy rule, y e highest of the sunne in the myddes of the day, turne than thyne astrolaby, and w t a pryck of ynke marke the nombre of the same altitude in the lyne meridionall. Turne than thy reet about tyll thou fynde a degre of thy zodiake according with the prycke, this is to sayne, syttyng on the prycke, and in soth thou shalt fynde but 2. degrees in all the zodiake of that condiciō And yet thylke .2. degrees ben in dyuers sygnes. Than mayest thou lyghtly by the seasen of the yere knowe the sygne in whiche is the sunne.
¶To knowe which day is lyke to other in length throughout the yere.
LOke whiche degrees ben ylyke from the heedes of Cancer and Capricorne, and loke whan the sunne is in any of thilk degrees than ben the dayes like of lēgth that is to sayne, that as longe is that day in the moneth, as was suche a daye in suche a moneth there varyeth but lytle. Also if thou take two dayes naturelles in the yere ylyke farre from either poyntes of the equinoctial in the opposyte partyes, than as long is the daye artificiall, on that one daye as on that other: and eke the contrary.
¶This chapiter is a maner declaracion to conclusyons that foloweth.
VNderstande well, that thy zodiake is departed into halfe cercles, from the heed of Capricorne vnto y e heed of Cancer, and ayenwarde from the heed of Cancer vnto the heed of Caprycorne. The heed of Caprycorne is the loweste poynte, where as the sunne goth in wynter, and the heed of Cancer is y e hyghest poynt, in which the Sunne goeth in Sommer. And therefore vnderstande wel that any two degrees that bene ylyke farre from any of these two heedes, trust well, that thylke two degrees ben lyke declynacyon, be it Southwarde or Northwarde, and the dayes of hem be lyke of length, and the nyghtes also, and shadowes ylyke, and the altitudes ylyke at myddaye for euer.
¶To knowe the very degree of anye maner starre straunge after his latitude, though he be indetermynate in thyne astrolaby, sothly to the trouth thus he shalbe knowen.
TAke the altytude of thy starre whan he is on the eest syde of the lyne meridional as nygh as thou mayest gesse, and take an ascendent anon ryght by some maner starre fyxe which thou knowest, and forget not the altitude of the fyrst starre ne thyne ascendent.
And whan that thys is doone, aspye dylygentlye whan thys same fyrste starre passeth any thinge to the southwestwarde, and [Page] catche hym anon ryght in the same nombre of the altitude on the west syde of this lyne meridionall, as he was caught on the Eeste syde, and take a newe ascendent anon ryght by some maner fyxe, the whiche that thou knowest, and forget not this seconde ascendent. And whan this is done, reken thā how many degrees ben betwixt the first ascendēt and the seconde ascendent, and reken well y e mydle degre betwixt both ascendentes, and set thylke mydle degree vpon thyne eest oryzont, and than loke what degre syt vpon the lyne meridional & take there y e very degre of the ecliptyke, in whiche the starre standeth for the tyme. For in the eclyptyke is the longitude of a celestial body, rekened euen fro y e halfe of the heed of Aries vnto the ends of Pisces, and his latitude reckened after the quantitie of his declination North or south towarde the poles of this werke. As thus: yf it be of the sunne or any fyxe starre, recken this latitude or his declinacyon fro the equinoctial cercle, and yf it be of a planete, reken than the quantitie of his latitude from the ecliptike lyne, albeit so that from the equinoctiall maye the declinacion or the latitude of any body celestial be rekened after the syght North or South, and after the quantitie of his declinacion. And yet so manye the latytude or the declinacion of any body celestial saue only of the sunne, after his syght north or South. And after the quantitie of his declinacion be rekened from the ecliptike lyne, fro which lyne al planetes somtyme declyne North or South, saue onelye the forsayde sunne.
¶To knowe degrees of longitudes of fyre sterres, after that they ben determinat in thyne astrolabye, if it so be that they ben truly set.
SEt y e centre of the ster vpon the lyne meridionall, and take kepe of thy zodyake, and loke what degree of any sygne syt vpon the same lyne meridional at the same tyme, and there the degre in which the starre standeth, and with the same degre commeth the same starre vnto the same line from the orizonte.
¶To knowe in specyall the latitude of oure centre, I mene after the altitude of Oxenforde & the heyght of our pole.
VNderstande well, that as far is the heed of Aries or Librain the equinoctial from our orizonte, as is the synet from the poole artyke, and as hye as the pole artyke from the orizont, as the equinoctial is farre from the synet, I preue it thus by the latitude of Oxenforde, vnderstande well that the heyght of our pole artyk from our north orizont is .51. degres, and .5 [...]. minutes, than is the synet from the pole artyke [...]1 degrees and .10. minutes, than is the equinoctial from our synet .51. degrees and .5 [...]. mynutes, than is our south orizonte from oure equinoctiall .58. degrees and .10. mynutes. Vnderstande well this rekening also, forget not that the synet is .90. degrees of heyghte from the orizont, and our equinoctial is . [...]. degrees from our pole artyk. And this short rule is soth, that the latitude of any planete in a regyon, is the distaunce from the synete vnto the equinoctiall.
¶To proue the latitude of any place in a regyon by the presse of the heyght of the pole artyke in that same place.
IN some wynters nyght whan the firmament is clere & thycke starred, wayte a tyme tyll that euery sterre fyxe syt lyne ryght perpendiculer ouer the pole artyke, & clepe that ster A. and wayte an other sterre that syt lyne ryght vnder A. and vnder the pole, and clepe that sterre F. and vnderstande well that F is not consydred but onely to declare that A that syt euer on the pole. Take than anone ryght the altitude of A from the orizont, & forget it not: let A & F goo farewell, tyll agaynst the dawnynge a great whyle, and come than agayne, and abyde tyll that A is euen vnder the poole vnder F. for sothly than wyl F syt ouer y e pole, take than eftsones, the altitude of A, from the orizont, and note as wel the seconde altitude as y e fyrst altitude. And whā that this is done, reken how many degrees y t the first altitude A exceded his altitude, & take halfe [Page ccxcvii] the ilke porciō that is exceded and adde it to his seconde altitude, and take there the eleuacion of the poole, and eke the altitude of thy regyon. For these two ben of one nōbre, that is to sayne, as manye degrees as thy pole is eleuate, so moche is the latitude of thy regyon. Ensample as thus: Parauenture the altitude of A, in the euenyng is .62. degrees of heyght, than wyl the seconde altitude or the dawnyng be .21. that is to sayn lesse than .92. that was his fyrste altitude at euen. Take than the halfe of .62, and adde it to .21. that was his seconde altitude, & than hast thou the heyght of thy pole, and the latitude of thy regyon. But vnderstande well to preue this conclusyon and many an other fayre cōclusyon, thou mayest haue a plomet bangyng on a lyne hygher than thyne heed on a perche, and that lyne mote hange euen perpendiculer betwyxt the poole and thyne eye, and than shalt thou se yf A sit euen ouer the pole and ouer F at euen. And also yf F syt euen ouer the pole and ouer A or daye.
¶An other conclusyon to preue the heyght of the pole artyke from the orizont.
TAke any ster fyre that euer descēdeth vnder the orizont in thylke region, and cōsydre his hyghest altitude, and his lowen altitude from the orizont, and make a nombre of these altitudes, take than and abate halfe y e nombre, and take there the eleuacyon of the pole artyke in that same regyon, and for the more declaracyon. &c.
¶An other conclusion to preue the latitude of a region that ye ben in.
VNderstande wel that the latitude of any place in a regyon is verelye the space betwixt the sygne of hem that dwellen there, and the equinoctiall cercie, north or south, takynge the measure in the meridionall lyne, as sheweth in the almicā tras of thyne astrolabye, and thylke space is as moche as the pole artyke is hye in y e same place from the orizont. And than is y e depressyon of the pole artentyke beneth the orizōt the same quantitie of space, neyther more ne lesse, that yf thou desyre to knowe this latitude of the regyon, take the altitude of the sunne in the mydle of the day, whan the sun is in the heed of Aries or of Libra, for than moueth the sunne in the lyne equinoctiall, & abate the nombre of the same Sunnes altitude out of .90. degrees, and than is the remnaunt of the nombre that leueth the altitude of the region, as thus. I suppose that y e sun is thilke day at noone .38. degrees of heyght, abate than .38. degrees out of .90. so leaueth there .52. than is .52. degrees the latitude, I saye not this but for ensample. for well I wote the latitude of Oxenforde is certayne mynutes lesse. Now yf it be so that the thinketh to longe a tarying to abyde tyl that the sunne be in y e heed of Aries or of Libra, than wayte whan that y e Sunne is in anye other degre of the zodiake and consydre the degre of this declinacion be northwarde from the equinoctiall, abate than from the sunnes altitude at noone the nombre of hys declinacion, and than haste thou the hyghest of the heedes of Aries and Libra, as thus. My sunne parauenture is in the .10. degre of Leo almoost .56. of heyght at noone, and his declinacion is almoost .18. degrees Northwarde from the equinoctiall, abate than thylke .18. degrees of declinacion out of the altitude at noone, than leaueth .38. degrees, [...]o there the heed of Aries or Libra, and thine equinoctiall in that regyon. Also yf so be that the sunnes declynacyon be Southwarde from the equinoctiall, adde than thylke declynacyon to the altitude of the sunne at none, and take there the heedes of Aries and Libra & thyne equinoctiall, abate than the heyght of the equinoctiall out of .90. degrees, and than leaueth there .38. degrees, that is the distaunce of the regyon from the equinoctiall of anye sterre fyxe that thou knowest, and take the nether elongacion lengthen from the same equinoctial lyne, and werke after the maner aforesayde.
¶Declaracyon of the ascencion of sygnes, as well in cercle direct, as in oblyque.
THe excellēce of y e sphere solyde amōges other noble cōclusiōs sheweth manifest y e diuers ascē ciōs of signes in diuers places, [Page] as wel in right cercles as in embolyfe cercle These auctours wryten that thilke signe is cleped of ryght ascencyon, with whiche the more parte of the cercle equinoctial and the lesse parte of the zodyake ascendeth, & thilke signe ascendeth embolyfe, with whiche the lesse of the zodiake equinoctial, and the more parte of the zodiake ascendeth, and euer mo the arche of the day and the arch of y e nyght is there ylyke longe, and the sunne twyse euery yere passynge through the signet of her heed, and 2. somers and .2. wynters in a yere haue these foresayde people, and the almycantras in her Astrolabye ben streyght as a lyne, so hath shewed in this fygure. The vtilities to knowe the ascencyons of sygnes in the ryght cercle is this. Trust well that be mediations of thylke ascencyons these Astrologiens by her tables and her instrumē tes knowen verely the ascencion of euery degre and mynute in all the zodiake in the embolyfe cercle, as shall be shewed. And note that this forsayd ryght oryzont that is ycleped orizōte rectum, deuideth the equinoctial into ryght angles, and embolyfe orizont where as the poole is enhaunced vpon the orizont, ouercommeth the equinoctial in embolyfe angles.
¶This is the conclusyon to knowe the ascē cyons of sygnes in the ryght cercle, that is circulus directus.
SEt the heed of what sygne the lyst to knowe the ascending on the ryght cercle vpon the lyne meridionall, and wayte where thyne almury toucheth the bordure, and set there a prycke, tourne than thy rete westwarde, tyll the ende of the forsayde sygne, set vpon the meridionall lyne, and eft sones wayt where thine almury toucheth y e bordure, & set there an other prycke. Recken than the nombres of degrees in the bordure betwyxt both pryckes, and take than the ascencyon of the sygne in the ryght cercle, and thus mayest thou werke with euery porcyō of the zodyake.
¶To knowe the astencions of signes in the embolyfe cercle in euery regyon, I meane in circulo obliquo.
SEt the heed of the sygnes whiche as the lyst to knowe his ascenciō vpon the eest orizonte, and wayte where thyne almurye toucheth y e bordure, and set there a prycke, tourne than thy reete vpwarde tyll the ende of the same sygne, set vpon the eest orizonte, and wayte eftsones where as thyne almury toucheth y e bordure, and set there an other prycke, reken than the nombre of the degrees in the bordure betwyxt bothe pryckes, and take there the ascencyon of the sygne in the embolyfe cercle. And vnderstande well, that all the sygnes in the zodyake, from the heed of Aries vnto the ende of Virgo, ben cleaped sygnes of the north from the equinoctial, and these sygnes arysen betwyxt the very eest and the very north in our orizonte generally for euer and all the sygnes from the heed of Libra, vnto the ende of Pisces, ben cleped signes of the south fro the equinoctiall, and these sygnes arysen euermore betwyxte the verye Eest and the very South in our orizont, also euery sygne betwyxte the heed of Caprycorne vnto the ende of Gemini ariseth in our orizont in lesse than two houres equalles, & these same signes from the heed of Caprycorne vnto the ende of Gemini ben called tortuous signes or croked sygnes, for they rysen embolife in our orizont, and these croked sygnes bene obedient to the signes that ben of the ryght ascencion. These sygnes of the right ascencion ben from the heed of Cancer vnto the heed of sagitarye, and these signes arysen more vpryght than doeth the other, and therfore they ben called soueraygne sygnes, and euery of hem ariseth in more space than in two houres, of which signes Gemini obeyeth to Cancer, and Taurus to Leo, and Aries to Virgo, Pisces to Libra, Aquarius to Scorpio, and Capricorne to Sagittarye, and thus euermore two sygnes that ben farre from the heed of Capricorne obeyeth eueryche of hem to other.
¶To know iustly the foure quarters of the worlde, as eest, west, south and north.
TAke the altitude of thy sunne, whan thou lyst, and note well the quarter of the worlde, in which the sunne is [Page cclxxxxviii] from the tyme by the asimutes, tourne than thyne astrolaby and set the degree of the sun in y e almycantras of hys altytude, on thylke syde that the sunne standethe, as is in maner of takynge of houres, and ley thy labell on the degree of the sunne, and reken howe many degrees of the sunne ben betwene the lyne meridional and the poynte of thy labell and note well the nombres. Tourne than agayne thyne astrolabye, and set the poynt of thy greate rule there thou takest thyne altytudes vpō as many degrees in hys bordure from his meridionall, as was the poynte of thy labell from the lyne merydyonall on the wombe syde. Take than thyne astrolabye wyth bothe handes sadly and slylye, and let the sunne shyne throughe bothe holes of thy rule, and slylye in thylke shynynge ley thyne astrolabye couche adoun euen vpon a plaine grounde, and than wyll the meridional lyne of thyne astrolabye be euen southe, and the Eest lyne wyl lye euen Eest, & the weste lyne west, & the North lyne Northe, so that thou werke softely and auysely in the couchynge, and thou hast thus foure quarters of the firmament. &c.
¶To knowe the altitude of planetes from the waye of the sunne, whether they bene North or south fro the waye aforesayd.
LOke whā a planete is on y e lyne meridionall, yf that her altitude be of the same height that is the degree of the sunne for that day and than is the planet in the verey waye of the sunne, and hath no latitude. And yf the altitude of the planet be hyer thā the degree of the sunne, than is the planette North from the waye of the sygne Southe, a quantyte of latitude as sheweth by thyne Almicantras, and yf the altitude be lesse thā the degree of the sunne, than is the planette Southe from the waye of the sunne, suche a quantyte of latitude as sheweth by thine almicantras. This is to fayne from the waye of the sunne in euery place of the zodiake, for on the morowe the sunne wyll be in another degree.
¶For to knowe the sygnet for the arysyng of the sunne, thys is to sayne the partye of the orizonte in which the sūne ariseth.
THou must fyrst consyder that the sūne aryseth not in the verey Eest sygnet, sometyme by North Eest and somtyme by South Eest, sothly the sunne aryseth euermore in the verey Eest in our orizonte, but yf he be in the heed of Aryes or Libra. Nowe is thyne orizonte departed in to .24. partes of thy mynutes in sygnyfycacyon of .24. partes of the worlde, thoughe it be so that shypmen reken all that parties .32. Thā is there no more but wayte in the whych mynute that the sunne entreth at hys arysynge, and take there the signet of the rysinge of the sunne.
¶The maner of deuision of thine astrolaby is thus enioyned, as in this case.
FYrst it is deuyded in four places principally with the lyne that cometh fro the Eest to the weste, and than with another lyne that goth fro the South to the Northe, than is it deuided in smale parties of mynutes, as Eest and Eest by Southe, where that is the fyrste mynute aboue y e eest line, and so forth fro partye to partie tyl that thou come agayne to the Eest lyne. Thus thou myght vnderstande the signet of euery sterre in whych partye he aryseth.
¶To knowe in which partie of the firmament is the coniunction.
COnsyder the tyme of the coniunction by the kalender, as thus: how many houres that the cōiunction is fro mydday of the day before, as sheweth the canon of the kalender. Reken than that nombre in the bordure of thyn astrolaby, as thou were wonte to do in knowinge of the houres of the day or of y e nyght and lay thy label ouer the degre of the sunne than wyll the poynte of the labell sytte vpon the houre of the coniunction. Loke than in whyche mynute the degree of the sunne sytteth, [Page] and in that partye of the fyrmament is the coniunction.
¶To knowe the sygnet of the altitude of the sunne.
THis is no more to saye, but any time of the daye take y e altitude of y e sūne, and by the mynutes in whych he ascendeth thou myghte se in whyche partie of the firmamente he is, and in the same wyse might thou se by night of any sterre wheder he syt Eest, west, or South, or any part bytwixe, after y e name of the minutes in which the sterre standeth.
¶To knowe sothly the longitude of the mone or any planette that hath no latitude fro the tyme of the ecliptyke lyne.
TAke the altitude of the mone, and reken thyne altitude vp amonge thyne Almycantras on whyche syde that the mone standeth, and sette there a pricke. Take than anone ryght vpon the mones syde the altitude of euerye sterre fixe that thou knowest, and set his circle vpon his altitude amonge thyne almycā tras, there the sterre is founden, wayte than of whiche degree the zodiake is, to whyche the prycke of the altitude of the moone, and there take the degree in whyche the moone standeth. Thys conclusion is verey sothe of the sterres in thyne astrolabye, and standen after the trouthe. Some treatyse of the astrolabye maketh none exception whether y e mone haue latitude or none, nor whether syde of the mone y e altitude of the sterre be founde. And note yf the moone shewe her selfe by day, than maist thou wortch y e same cōclusion by the sūne as wel as by the sterre fixe.
¶Thys is the werchynge of the conclusyon to knowe whether anye planet be directe or retrograde.
TAke the altitude of any sterre that is cleped a planette and note it well, and anone ryght take y e altitude of some sterre fixe that thou knowest & note it well also, and come agayne the thyrde or the fourth nyght nexte folowyng, for thā thou shalt perceyue well the meuynge of the planette whether he meue forwarde or bacwarde, and wayte well than whan the sterre fyxe is in the same altitude that she was whan thou toke her firste altitude of the forsayd planette and note it wel, for truste well yf so be that the planette be in the right side of the meridionall lyne, so that his seconde altitude be lesse than the fyrst altitude was, than is the planette directe, and if he be in the west side in that condition, thā is he retrograde, and yf so be that thys planette be in the Eest syde whan hys altitude is take, so that the seconde altytude be more than his fyrst altitude, thā is he retrograde and yf he be in the west side of the lyne medidionall, than is he derecte but contrary mouynge of these partyes is the course of the mone, for sothly the moone moueth the contrarye fro eyther planettes in her eclyptyke lyne, but in none other maner.
¶The conclusyon of equacyons of houses after the astrolabye.
SEtte the begynnynge of the degree y t ascendeth vpon the ende of the 3 houre inequall, thā wyl the lyne of the seconde house sit vpon the line of mydnyght, remeue than the degre that ascendeth, and set hym vpon the ende of the 10 houre inequall, thā wyl the begynning of the 3 house syt vpō the midnight line, bringe vp agayn the same degre that ascendeth fyrst, and set hym vpon the Eest orizont, and thā wyl the begynning of the 4 house syt vpon the mydnyght lyne. Take than the nadere of the degree y t ascendeth fyrst and set hym vpon the ende of the 2 houre inequall, and than wyl the begynning of the 5 house syt vpon the mydnyght lyne. Take than the nadere of the ascendente and set hym vpon the ende of the 4 houre inequal and than wyll the begynnyng of the 6 house syt vpon the mydnyghte lyne. The begynnynge [Page ccxcix] of the 7 house is nadere of the ascendent and the begynnyng of the 8 house is nadere of the seconde, and the begynning of the 9 house is nadere of the 3 and the begynnyng of the 10 house is nadere of the 4 and the begynnynge of the 11 house is nadere of the 5 & the begynnynge of the 12 house is nadere of the 6 house.
¶Another maner of equacyons of houses by the astrolabye.
TAke thyne ascendent, and than thou hast the 4 angles, for wel thou wotest that the apposyte is of thyne ascendente, that is to saye, the begynning of the 7 house syt vpon the west orizonte, and the begynnyng of the 10 house vpon the lyne meridionall, & hys opposite vpon the lyne of mydnight, than lay thy label vpon the degre that ascendeth & reken than fro the poynte of thy labell all the degrees in the bordure tyl that thou come to the meridionall lyne, and departe al thylke degrees into 3 euen partes, & take there the euen porcyons of 3 other houses for to laye thy labell ouer euerye of these 3 parties, and thā thou might se by the label in the zodiake the begynninge of these 3 houses fro the ascendente, that is to saye the 12 nexte aboue thyne ascendent, and than the 11 house and the 10 house vpon the meridional lyne, as I fyrste sayd the same wyse wyrtch fro the ascendent downe to the lyne of mydnyght, and thus thou hast thre houses, that is to saye, the begynnyng of the seconde, the thyrde, and the fourth house: than is the nadyre of these thre houses, the begynnynge of these 3 houses that foloweth.
¶To fynde the lyne meridionall, to dwell fyxe in any certayne place.
TAke a rounde plate of metall for warpinge the border the better, & make thervpon a iuste compace a lytle wythin the bordure, and lay this rounde plate vpon an euen grounde, or some euen stone, or on euen stocke fixe in the grounde, and lay it euen by a rule in the centre of the compace, stycke an euen pynne or a wyre vpryghte, the smaller the better, and sette thy pinne or thy wyre by a plōme rules ende vpryght euen, and let thys pynne be no lenger than a quarter, of thy diameter of the compace fro the pynne, and wayte besyly aboute 10 or 11 of the clocke whan the sunne sheweth, whan the shadowe of the pynne entreth any thynge wyth the cercle of the compace one heer brede, and make there a pricke wyth ynke, abyde than styll wayting on the sunne after one of the clocke, tyl that the shadowe of the pynne or of the wyre passe anye thynge out of the cercle or compace, be it neuer so litle, and sette there a pricke. Take thā a compace and measure euen the middle bytwyxe both the pryckes, & set there a prycke: take than a rule and drawe a stryke euen fro the pynne vnto the myddle pricke, and take there the line meridional for euermore, as in the same place. And yf thou drawe a crosse ouerthwart the compace iustly ouer the line meridionall, than haste thou Eest and west, & per cōsequens the oppositife, that is south and North.
¶Discription of the meridionall lyne, and of the longitudes & latitudes of cityes and townes as wel as of clymates.
THys lyne meridional is but a maner discription of a lyne ymagined, that passeth vpon y e poles of the worlde, & by the sygnet of oure heed: & it is cleped the sygnette, for in what place that any mā is at any tyme of the yere whan the sūne by meuyng of the firmament cometh to hys meridionall place, than is it the verey myddaye that we clepe noone, and therfore it is cleaped the lyne of myddaye. Than take hede that euermore of two cities or of townes, of whyche the one approcheth nerer the Eest than dothe the other towne, truste well that thylke two twones haue diuers meridians. Take kepe also y t the arche of the equinoctial, that is conteyned & bounded bytwene the two meridians, is cleped y e lōgitude of the towne. And if so be that two townes haue meridian lyke, or one meridian, than is the distaunce of hem bothe lyke farre: & in thys maner they chaunge not her [Page] meridian, but sothly they chaunge her almicanteras for the haunsynge of the poole and the distaunce of the sunne. The longitude of a clymate may be cleaped the space of the erth, fro the begynnynge of the fyrst clymate vnto the last ende of the same clymate, euen directe ayenst the pole artike, thus say some auctours. And some clerkes say, that yf men cleape the latitude of a centre the arch meridian, that is conteined or intercepte betwixt the sygnette and the equinoctiall, than they say that the distaunce fro the equinoctial vnto the ende of the clymate, euen ayenste the poole artyke, is the longitude of the clymate for South.
¶To knowe wyth what degre of the zodiake that any planette ascendeth on the orizont, where hys latitude be North or South.
KNowe by thine almynake the degree of the eclyptike of any signe, in whiche that the planette is rekened for to be and that is cleped the degree of his longitude. And knowe also the degree of hys latitude fro the eclyptyke, North or southe, and by these ensamples folowyng in especiall, thou mayst wirch wyth euerye signe of the zodiake. The longitude perauenture of Venus or of an other planet was of Capricorne, and the latitude of hym was northwarde.
Degrees fro the ecliptyke lyne, than toke I a subtyl compace, & cleped the one poynte of my compace A, and that other F, thā toke I the poynte of A, and set it in the celyptyke lyne, and my zodiake in the degre of the longitude of heedes, that is to saye, in the heede of Capricorne, and than set I the poynte of F, vpwarde in the same sygne, bycause that the altitude was Northe, vpon the latitude of Venus, y t is to saye, in the degree fro the heed of Capricorne, and thus haue I the degrees betwyxe my two prickes, than layde I downe softly my compace, and set the degree of y e longitude vpō the orizont, thā toke I and waxed my labell in maner of a payre of tables, to receiue distinctly y e pricke of my compace, than toke I thys foresayd labell, and layd it fixe ouer the degree of my longitude, thā toke I vp my compace & the pointe of A, in y e waxe of my label, as I coude gesse ouer the eclyptike lyne in the ende of the longitude, I sette the pointe ouer endelonge on the labell, vpon the space of the latytude inwarde and on the zodiake, y t is to say northward fro the ecliptyke: Thā layde I downe any compace, and loked well in the way vpō the eclyptyke of A, and F, than turned I my reete tyl that the pricke of F, sate vpon the orizont: Than sawe I well that the bodye of Venus in her latytude of degrees septētrionals, ascendeth in the ende of degree fro the heed of Capricorne. And note that in thys maner thou myghtest werche wyth any latitude septemerionall in al signes: But sothly the latitude meridional of a planet in Capricorne maye not be take, bycause of the lytle space betwyxt the eclyptyke and the bordure of the astrolabye, & sykerlye in all other sygnes it maye be take. Also the degree perauenture of Iupiter or of anye other planet was in the fyrste degree of Pisces in longitude, and his latitude was degrees meridionall. Than toke I the poynte of A, and set it in the fyrst degre of Pisces on the ecliptyke, than sette I the poynt downwarde of F, in the same signe, because that the latiude was South degrees, that is to saye, fro the heed of Pisces, & thus haue I degrees betwyxe bothe prickes. Than sette I the degree of the longitude vpon the orizont, than toke I my labell and layde hym fixe vpō the degree of longitude, than sette I the poynte of A, on my labell euē ouer the ecliptyke lyne in the ende of the degree of the longitude, & I sette the poynte of F, endelonge on my label the space of degrees of the latitude out warde fro the zodiake, that is to say, southwarde fro the ecliptyke toward the bordure and than tourned I my reete tyll the poynte of F, sate vpon the orizont, than saw I well that the bodye of Iupiter in hys latytude of degrees meridionall, ascendeth with the degre of Pisces in horescopo. And in this maner thou mayst wyrch wyth any latitude as I sayd fyrste, saue in capricorne. And thou wylte plye thys crafte wyth the arysinge of the mone, loke thou recken well the course of houre by houre, for she dwelleth in a degree of her longitude but a lytle whyle, as thou woste well: but neuerthelesse, yf thou legen wel her very menyng by the tables, or after [Page ccc] her course houre by houre, thou shalt do well ynough.
¶Vmbra recta.
IF thou wylt wyrche with Vmbra recta, yf thou myghte come to the base of the towre, in thys maner shalt thou wyrch: Take the altitude of the towre wyth both hooles, so that the rule lye euē on a point. Ensample, as thus. I se him through the point of 4, than mete I y e space betwyxe me and the toure, and I fynde it 20 foote, than beholde I howe 4 is to 12, and I fynde it is the thyrde parte of 12. Ryghte so the space betwixe the and the toure is the thyrde parte of the altitude of the toure: thā thryse 20 foote is the highest of the toure, w t the addicion of thyne owne bodye fro thyne eye. If the rule fall on 5, than is 5 tymes 12 the hyghest of the toure.
¶Vmbra versa.
IF thou maist not come to the base of the toure, & thou fixe hym thorowe the nombre of 1, sette there a pricke at thy fote, thā go nere the toure, and se hym through at the poynte of 2, and set there another prycke, and than beholde howe 1 hath hym to 12, and thou shalt fynde that he hathe hym 12 sythes, than beholde how 2 haue hym to 12, and thou shalt fynd it 6 sythes, & therfore the space betwixe 2 pryckes is 6 tymes thyne altitude. And note that at the fyrste altitude of 1 thou settest a prycke, and afterwarde whan thou seest hym through at 2, there y u settest a prycke thā thou fyndest bytwene 30 fote, than thou shalte fynde that 10 is the 8 parte of 80, than is a foote the altytude of the toure, but yf it fall vpon another pointe, as thus. It falleth on 6 at the seconde taking it, whan it falleth on 4, than shalte thou fynde that 6 is the seconde parte of 12, and 4 is the thyrde part of 12 by the thyrde parte, y t is to saye, the space betwyxe 2 pryckes, twyse the heyght of the toure, and if the difference were 3, thā wolde it be thre times the height. Et sic de singulis Another maner wyrchyng by vmbra recta. If thou mayste not come by the base of the toure, wyrche in thys wyse: Set thy rule vpon 1 tyll thou se the altitude, and set at thy fote a pricke, and than set thy rule vpō 2, & so do in the same maner: than loke what is the difference betwyxe 1 and 2, and thou shalte fynde that it is one. Than mesure that space betwyxe the two pryckes, and that is the 12 parte of the altitude of the toure, and so of al other. 7
¶Vmbra recta.
IF thy rule fall vpon the 8 pointe on the ryght shadow, thā make the fygure of 8 than loke howe muche space of fete is betwyxe the and the toure, and multiply that by 12, and whan thou hast multyplyed it by the same nombre, than deuyde it by the nombre of 8, and kepe the residewe, and adde therto thy heyght vnto thyne eye, to the residue, and that shall be the very heyght of the toure. And thus mayste thou worche on the same syde from one to 12. &c. Vmbra recta.
Another maner of working vpō the same side. Loke vpon what poynt thy rule falleth whā thou seest the toppe of the tour thorow the two holes, and thā mete the space from thy foote to the base of the toure, and ryghte as the nombre of the poynte hathe hym selfe to 12, ryghte so the mesure betwyxe the and the toure, hath him selfe to the heyght of the same tour. Ensample as thus. I sette case thy rule fal vpon 8, than is 8 two thyrde partes of 12, so is the space two thyrde partes of the toure.
¶Vmbra versa.
TO knowe the heyghte of the pointes of Vmbra versa. If thy rule fall vpon 3 whā thou seest the toppe of the tour, set a pricke there thy fote stōdeth and go nere tyll thou mayste se the same toppe at the poynt of 4, and sette there another prycke, than mete howe many foote is betwyxe the two pryckes, and the heyght vp to thyne eye, and that shall be the heyght of the tour. And note that thre is the 4 parte of 12, and 4 is the 3 part of 12. Now passrth 4 the nōbre of 3 by distaunce of 1, therfore [Page] the same space with thy heyght to thine eye, is the height of the toure. And yf it were so that there were two or thre distaunces in the nombres, so shulde the mesure betwixte the pryckes betwyse or thrysethe heyght of the toure.
¶Vmbra recta.
TO knowe the heyght yf thou mayst not come to the base of the thinge, sette thy rule vpon what poynte thou wylte, so that thou mayste se the toppe of the thing through the two holes, and make a marke there as thy foote stōdeth, & go nere or farther, tyl thou mayst se it through another point, & make ther another marke, & loke what differēce is betwixt the two poyntes in the scale, and ryghte as that difference hath hym to 12, ryghte so the spaces betwyxt the two markes, hath hym to the heyght of the thynge. Ensample. I set the ease y t thou seest it thorowe at the poynte of 4, and after at the poynt of 3. Now passeth the nombre of 4 the nombre of 3 the distaunce of 1, and ryght as thys difference of one hath him selfe to 12, ryght so the mesure betwixt bothe the markes, hathe hym to the heyght of the same thynge, puttynge therto the height of thy selfe to thyne eye. And thus mayst thou werke from 1 to 12.
¶Vmbra versa.
FVrthermore, yf thou wylte knowe in vmbra versa, by the crafte of vmbra recta, I suppose to take thine altitude at the poynte of 4 and makeste a marke, and than thou goest nere tyll thou haste it at the poynte of 3 and makest there another marke than muste thou deuide 144 by 4, the nombre that cometh therof shall be 36, and after deuyde 144 by 3, & the nōbre y t cometh therof is 48, thā loke what difference is betwixt 36 and 48, and that shalt thou fynde 12, and ryght as 12 hath hym to 12, so the space betwixt the two pryckes, hath him to the altitude of the thynge.
The complaynt of the blacke knyght.
¶A preyse of women.
The house of Fame.
The testament of loue.
MAny men there bene, that wyth eeres openly sprad, so moche swalowen the deliciousnesse of iestes and of ryme, by queynte knyttynge coloures, that of the goodnesse or of the badnesse of the sentence take they lytell hede or els none. Sothelye dull wytte & a thoughtfull soule, so sore haue myned & grassed in my spirites, that suche crafte of endytynge woll not ben of myne acquayntaunce. And for rude wordes & boystous percen the herte of the herer to the inrest poynte and planten there the sentence of thynges, so that wyth lytell helpe it is able to sprynge. Thys boke that nothynge hath of the greate floode of wyt, ne of semelych colours, is doluen wyth rude wordes and boystous, and so drawe togyther to maken the catchers herof ben the more redy to hent sentence.
Some men there ben that peynten wyth colours ryche, and some wyth vers, as wyth red ynke, and some wyth coles and chalke: & yet is there good matere to the leude people of thilke chalky purtreiture, as hem thinketh for the tyme, and afterwarde the syght of the better colours yeuen to hem more ioy for the fyrst leudnesse. So sothly thys leude cloudye occupacion is not to prayse, but by the leude: for comenly leude, leudnesse cōmendeth. Eke it shal yeue sight that other precious thinges shalbe the more in reuerence. In latyn and french hath many soueraine wyttes had gret delyte to endyte, and haue many noble thynges fulfylde, but certes there ben some y t speken theyr poysy mater in frenche, of whyche speche the frenche men haue as good a fantasye as we haue in hearyng of french mennes englyshe. And many termes there ben in englyshe, whych vnneth we englyshmen connen declare the knowlegynge: Howe shulde then a frenche man borne, such termes conne iumpere in hys mater, but as the iaye chatereth englyshe. Ryght so truly the vnderstandynge of englyshmen woll not stretche to the priuy termes in frenche, what so euer we bosten of straunge langage. Let then clerkes endyten in latyn, for they haue the propertye of sciēce And the knowynge in that facultye: and lette frenchmen in theyr frenche also endytē theyr queynt termes, for it is kyndly to theyr mouthes, and let vs shewe our fantasyes in suche wordes as we lerneden of our dames tonge. And although thys boke be lytel thanke worthy for the leudnesse in trauayle, yet such wrytynges exciten men to thylke thynges y t bene necessarie: for euery mā therby maye as by a perpetual myrrour sene the vyces or vertues of other, in which thynge lyghtly may be cō ceyued to eschewe peryls, and necessaries to catche, after as auētures haue fallen to other people or persons. Certes y e soueraynst thing of desyre and moste creature reasonable, haue or els shulde haue ful appetyte to theyr perfection: vnresonable beestes mowen not, syth reason hath in hem no werkynge. Then reasonable that wol not, is comparysoned to vnresonable, and made lyke hem. Forsothe the moste souerayne and fynall perfection of mā is in knowynge of a soth, wythouten any entent dysceyuable, and in loue of one very god, that is inchaungeable, that is to knowe and loue hys creatour. ¶Nowe principally the meane to brynge in knowlegyng and louyng hys creatour, is the consyderacion of thinges made by the creatour wherthrough be thylke thynges that bene made vnderstādynge here to our wyttes, arne the vnsene priuytees of god made to vs sightful & knowing, in our cō templacion & vnderstandyng. These thinges then forsoth moch bryngen vs to y e ful knowlegynge sothe, and to the parfyte loue of the maker of heauenly thynges. Lo Dauid sayeth: thou haste delyted me in makynge, as who sayeth, to haue delite in y e tune how god hath lent me in cōsyderation of thy makynge. wherof Aristotle in the boke de Animalibus sayeth to naturel philosophers: It is a great lykynge in loue of knowynge theyr creatour and also in knowynge of causes in kyndelye thynges consydred. Forsothe the formes of kyndly thynges & y e shap, a great kyndly loue mē shulde haue to the werkman y t hem made The crafte of a werkman is shewed in the werke. Herefore truly the philosophers with a lyuely studye many noble thynges, ryghte precious and worthy to memory wrytten, & [Page cccvxii] by a great swet ande trauayle to vs leften of causes the properties in natures of thynges. To whyche therfore Phylosophers it was more ioye, more lykynge, more herty lust in kyndly vertues & maters of reason y e perfection by busy study to knowe, thē to haue had al the treasure, al the rychesse, al y e vaynglory y t the passed Emperours, prynces, or kynges hadden. Therfore y e names of hem in y e boke of perpetual memory in vertue & peace arne wrytten, and in the contrary, that is to sayne in stixe y e foule pytte of helle arne thilke pressed that suche goodnesse hated. And bycause thys boke shall be of loue, and the pryme causes of sterynge in that doynge with passyons and dyseases for wantynge of desyre, I wyll that this boke be cleped y e Testamēt of loue.
But now thou reder, who is thylke y e wyl not in scorne laughe, to here a dwerfe or els halfe a man, say he wyll rende out the swerd of Hercules handes, & also he shulde set Hercules gades a myle yet ferther, and ouer that he had power of strength to pul vp the spere, that Alisander y e noble myght neuer wegge.
And that passyng al thynge to ben master of Fraunce by myght, there as the noble gracious Edwarde the thyrde for all hys greate prowes in vyctories ne myght al yet cōquere
Certes I wote wel, ther shalbe made more scorne & iape of me, that I so vnworthely clothed altogether in the cloudy cloude of vncō nynge wyl puttē me in prees to speke of loue or els of the causes in that mater, sythen all y e greatest clerkes han had ynough to done, and as who sayth gathered vp clene toforne hem & wyth theyr sharpe sythes of connynge all mowen and made therof great rekes and noble, full of all plentyes to fede me and many another. Enuye forsothe cōmendeth nought hys reason, y t he hath in hayne, be it neuer so trusty. And although these noble repers, as good workmen and worthy theyr hyer, haue al drawe and bounde vp in y e sheues, & made many shockes, yet haue I ensample to gather the smale crōmes, and fullē my walet of tho that fallen from the borde among [...] the smale houndes, notwythstandynge the trauayle of the almoygner, y t hath drawe vp in the cloth al the remyssayles, as trenchours, and the relyfe to bere to the almesse. Yet also haue I leue of y e noble husbonde Boece, although I be a straunger of connynge to come after his doctrine, and these great workmē, and glene my handfuls of the shedynge after theyr handes & if me fayle ought of my ful, to encrease my porcion with that I shal drawe by priuytyes out of the shocke, a slye seruaunt in hys owne helpe is often moche cōmēded, knowyng of trouth in causes of thīges, was more hardyer in the fyrst sechers, and so sayth Aristotle, & lyghter in vs y t hath folowed after. For theyr passyng study han freshed our wyttes, and our vnderstandynge han excyted in cosyderacion of trouth by sharpnesse of theyr reasons. Vtterly these thinges be no dremes ne iapes, to throwe to hogges, it is lyfelyche meate for chyldren of trouth, and as they me betyden whē I pylgrimaged out of my kyth in wynter, when the wether out of measure was boystous, & the wylde wynde Borias as hys kynde asketh wyth dryenge coldes, maked the wawes of the Occian see so to aryse vnkyndely ouer the cōmune bankes that it was in poynte to spyl al the earth.
ALas Fortune alas, I that somtyme in delycious houres was wont to enioy blysful stoundes, am nowe dryue by vnhappy heuynes to bewayle my sondry yuels in tene. Trewlye I leaue, in myne herte is wryte of perdurable letters al the entencions of lamentacion that now ben ynempned, for any maner dysease outwarde in sobbynge maner, sheweth sorowfull yexynge from wythin. Thus from my comforte I gynne to spylle, syth she that shulde me solace, is ferre fro my presence. Certes her absence is to me an hell, my sternyng deth thus in wo it myneth, y t endelesse care is throughe out myne herte clēched, blysse of my ioye, that ofte my murthed is turned into galle, to thynke on thynge that maye not at my wyll in armes me hent. Myrth is chaunged into tene, when swynke is there continually, that reste was wonte to soiourne and haue dwellynge place. Thus wytlesse thoughtfull, syghtlesse lokinge, I endure my penaunce in this derke prysone, caytisned fro frendshyp and acquaintaunce, and forsaken of all y e any worde dare speke. Straunge hath by waye of intrucyon made hys home, there me shuld be, yf reason were herde as he shulde. Neuerthelater yet hertely lady precious Margarit, haue mynd on thy seruaunt, and thynke on hys dysease howe lyghtles he lyueth, sythe the beames brēnende in loue of thyne eyen arne so be wēt that worldes and cloudes atwene vs tweye woll not suffre my thoughtes of hem to be enlumyned. Thynke that one vertue of a Margarite precious is amonges many other the sorowful to cōfort, yet well of that me sorowfull to comforte is my luste to haue nought els at thys tyme, dede ne dethe, ne no maner trauayle hath no power myne herte so moche to fade, as shulde to here of a twynckelynge in your dysease. Ah, god forbyde that, but yet lette me dey, lette me sterue wythouten any measure of penaunce, rather then myne hertely thynkynge comforte in ought were dyseased. What maye my seruyce aueyle in absence of her, that my seruyce shuld accepte? is thys not endlesse sorowe to thynke? Yes, yes god wote, myne hert breaketh nygh a sonder howe shulde the groūde wythout kyndly noriture bryngen forth any frutes? how shulde a shyppe withouten a sterne in the greate see be gouerned? Howe shulde I withouten my blysse, my herte, my desyre, my ioye, my goodnesse, endure in thys contrarious prison, that thynke euery houre in y e day an hūdred wynter? Wel may nowe Eue sayne to me Adam, in sorowe fallen from welth, dryuē art thou out of paradyse, wyth sweate thy sustenaūce to be swynke. Depe in thys pynynge pytte with wo I lygge ystocked, with chaynes lynked of care & of tene. It is so hye from thens I lye and y e cōmune erth, there ne is cable in no lande maked, that myght stretche to me to drawe me in to blysse, ne steyers to stey on is none, so that wythout recouer endlesse here to endure I wote wel I purueyd. O, where arte thou nowe frēdshyp, that somtyme with laughande chere, madest both face and countenaunce to me wardes? truely now art thou went out of towne, but euer me thynketh he weareth hys old clothes, & that y e soule in the whych the lyfe of frendshyppe was in, is drawen out from hys other spirites. Nowe then farewell frendship, and farewel felawes, me thynketh ye al han taken your leaue: no force of you all at ones. But lady of loue ye wote what I mene, yet thinke on thy seruaūt, that for thy loue spylleth, all thynges haue I forsake to folowen thyne hestes: rewarde me w t a thought, though ye do nought els. Remembraunce of loue lyeth so sore vnder my breste, that other thought cometh not in my mynde but gladnesse to thynke on youre goodnesse & youre merye chere, frendes and sorowe to thynke on youre wr [...]che and your daunger, from whych Chryst me saue. My great ioye it is to haue in meditacion the bounties, the vertues. The nobley in yon prynted: sorowe and hell comen at ones, to suppose that I be beyned: thus wyth care, sorowe, and tene am I shapte myne ende w t dethe to make. Now good goodlye thynke on thys. O wretched foole that I am fallen into so lowe, the heate of my brēnyng tene hath me al defased: howe shulde ye lady sette pryse on so foule fylthe? My connynge is thynne, my wytte is exiled, lyke to a foole naturel am I comparysoned. Trewly lady but your mercy the more were I wote well al my labour were in ydel: your mercy then passeth ryght. God graunt that [Page cccxvi] proposycyon to be verifyed in me, so that by truste of good hope, I mowe come to the hauen of ease, and sythe it is impossyble, the colours of your qualyties to chaunge: & forsoth I wote well wemme ne spotte maye not abyde, there so noble vertue haboūdeth, so that the defasynge to you is verely ymagynable, as countenaunce of goodnesse wyth encreasynge vertue, is so in you knytte to abyde by necessary maner, yet yf the ryuers myght fal, whych is ayenst kynde, I wol wel myn hert ne shulde therfore naught flytte by the leste poynt of gemetrye, so sadlye is it sonded, that away from your seruyce in loue maye he not departe. O loue, when shall I ben pleased? O charite, when shall I ben eased? O good goodly, when shall the dyce turne? O full of vertue do the chaunce of comforte vpwarde to fal. O loue, when wolt thou thynke on thy seruaunt? I can nomore but here out caste of al welfare, abyde the daye of my dethe, or els to se the syght that myght all my wellyng sorowes voyde, and of the floode make an ebbe These dyseases mowen wel by duresse of sorowe, make my lyfe to vnbodye, and so for to dye: but certes ye ladye in a full perfection of loue ben so knytte wyth my soule, that dethe may not thylke knotte vnbynde ne departe, so that ye and my soule together is endelesse, in blysse shulde dwel, and there shal my soule at the full ben eased, that he may haue your presence to shewe thentēt of his desyres: Ah dere god, that shall be a great ioye. Nowe erthely goddesse take regarde of thy seruaūt, though I be feble, for thou arte wont to prayse them better, that wold conne serue in loue, al be he full mener then kynges or princes, that woll not haue that vertue in mynde. Nowe precyous Margaryte, that wyth thy noble vertue haste drawen me into loue fyrst, me wenyng therof to haue blisse, as galle and aloes are so moch spronge, that sauour of swetnesse may I not attaste. Alas that your benigne eyen, in whych that mercy semeth to haue al hys noriture, nyll by no waye tourne the clerenesse of mercy to me wardes. Alas that youre brennande vertues, shynynge amonges all folke, and enlumynynge all other people by habundaūce of encreasing, sheweth to me but smok & no lyght. These thynges to thinke in myne hert maketh euery day weping in myne eyen to renne. These lyggen on my backe so sore, that importable burthen me semeth on my backe to be charged, it maketh me backwarde to meue, when my steppes by comune course euen forth pretende: These thynges also on ryghtsyde & lyfte, haue me so enuolued wyth care, that wāhope of helpe is throughout me ronne, trewly and leue that gracelesse is my fortune, whych that euer sheweth it mewardes by a cloudy dysease, already to make stormes of tene, and the blysfull syde halte styl awayward, & woll it not suffre to mewardes to turne: no force, yet wol I not ben cōquered
O, alas that your nobley so moch amonge all other creatures cōmended by folowynge streme by al maner vertues, but ther ben wō derful, I not which that let the flode to come into my soule, wherfore purely mated wyth sorowe thorough sought, my selfe I crye on your goodnesse to haue pyte on thys caytyfe, that in the inrest degre of sorowe and dysease is lefte, & wythout your goodly wyll frō any helpe and recouery. These sorowes maye I not sustene, but yf my sorowe shulde be tolde and to you wardes shewed, although moche space is bytwene vs twaine, yet me thynketh that by suche ioleynynge wordes, my dysease gyuueth ebbe. Trewly me thynketh that the sowne of my lamentacious wepyng, is right now flowe into your presence, & there cryeth after mercy & grace, to whyche thyng me semeth the lyst none answere to yeue, but with a deynous chere ye cōmaunden it to auoyde, but god forbyd that any worde shulde of you sprynge to haue so lytel routh. Parde pyte & mercy in euery Margarite is closed by kynde amōges many other vertues, by qualites of comforte, but comfort is to me ryght naught worth, wythouten mercy & pyte of you alone whych thynges hastely god me graūt for his mercye.
REhersynge these thinges and many other, wythout tyme or moment of rest me semed for anguyshe of dysease, that altogether I was rauished, I can not tell howe, but holy all my passyons & felynges weren loste, as it semed for the tyme, and sodaynly a maner of drede lyght in me all at ones, nought such feare as folke haue of an enemy that were myghty, & wolde hem greue or done hem dysease: For I trowe thys is wel knowe to many persones [Page] that otherwhyle yf a man be in hys soueraynes presence, a maner of ferdnesse crepeth in hys herte, not for harme, but of goodly subiection namely as men reden that aungels ben aferde of our sauyour in heuen. And pardy there ne is, ne may no passyō of disease be, but it is to meane that angels ben adrade, not by frendes of drede, sythē they ben perfytly blyssed, as affection of wōderfulnesse & by seruice of obedience, such ferde also han these louers in presence of theyr loues, & subiectes aforne theyr soueraynes: Ryght so wyth ferdenesse myne herte was caught. And I sodaynly astonyed, there entred into the place there I was lodged a ladye, the semelyest and moost goodly to my syght, that euer to forne apered to any creature, and truly in the blustryng of her loke, she yaue gladnesse and comforte sodaynlye to all my wyttes, and ryghte so she dothe to euery wyght that cometh in her presence. And for she was so goodlye (as me thought) myne herte beganne somdele to be enbolded, and wexte a lytel hardy to speake, but yet wyth a quakynge voyce, as I durste, I salued her, and enquyred what she was, and why she so worthy to syghte, dayned to entre in to so foule a doūgeon, and namelye a pryson, wythout leaue of my kepers. For certes althoughe the vertue of dedes of mercye stretchen to vysyten the poore prisoners, and hem after that faculties ben had to comfort, me semed that I was so ferre fallē into myserye and wretched hyd caytyfnesse, that me shulde no precious thynge nyghe: and also that for my sorowe euery wyght shulde ben heauy, and wyshe my recouery. But when thys lady had somdele aperceyued, as wel by my wordes as by my chere, what thought be [...]yed me wythin, wyth a good womanly coū tenaunce she sayd these wordes.
O my nory, wenyst thou that my maner be, to foryet my frendes or my seruauntes? naye (quod she) it is my full entente to vysyte and comforte al my frendshyppes and alyes, as well in tyme of perturbation, as of moost propertye of blysse, in me shall vnkyndnesse neuer be founden. And also sythen I haue so fewe especyal trewe nowe in these dayes, wherfore I maye well at more leysar come to hem that me deseruen, and yf my comynge maye in any thynge auayle, wete wel I woll come often.
Now good lady (quod I) that art so fayre on to loke, reynynge honny by thy wordes, blysse of paradyse arne thy lokynges, ioy and comforte are thy mouynges. What is thy name? how is it that in you is so mokel werkynge vertues enpyght, as me semeth, and in none other creature, that euer sawe I wyth myne eyen? My dyscyple (ꝙ she) me wōdreth of thy wordes and on the, y t for a lytel disease haste foryeten my name: woste thou not well that I am Loue, that first the brought to thy seruyce? O good lady (quod I) is thys worshyp to the or to thyne excellence for to come into so foule a place? Parde somtyme tho I was in prosperite, and wyth foreyne goodes enuolued, I had mokel to done to drawe the to myne hostel, & yet many wernynges thou madest er thou lyste fullye to graunt, thyne home to make at my dwellyng place: & nowe thou comest goodly by thyne owne vyse, to comforte me wyth wordes, and so there thoroughe I gynne remembre on passed gladnesse. Trewly ladye I ne wotte whether I shal say welcome or none, sythen thy comyng wol as moch do me tene and sorowe, as gladnesse and myrthe: se why. For that me comforteth to thinke on passed gladnesse, that me anoyeth efte to be in doynge. Thus thy comynge bothe gladdeth and teneth, and that is cause of moche sorowe: Lo ladye, howe then I am comforted by your commyng, and with that I gan in teeres to dystylle, and tenderlye wepe. Nowe certes (quod loue) I se well (and that me ouerthynketh) that wytte in the fayleth, and arte in poynte to dote. Trewly (quod I) that haue ye maked, and that euer woll I rue. Wottest thou nat wel (quod she) that euery shepeherde ought by reson to seke hys sperkelande shepe that arne ronne in to wyldernesse, amonge bushes and peryls, and hem to theyr pasture ayen bringe and take on hem priuy besy cure of kepynge? and tho the vnconnyng shepe scattred wolde ben loste, rennyng to wyldernesse, and to desertes drawe, or els wolden put hem selfe to the swalowynge wolfe, yet shal the shepherd by busynesse and trauayle so put hym forth, that he shall nat let hem be loste by no waye. A good shepeherd putteth rather hys lyfe to ben loste for hys shepe. But for thou shalte not wene me beynge of werse condicyon, truly for euerych of my folke, and for all tho that [Page cccxix] to me warde be knyt in any condicion, I wil rather dye than suffre hem through erroure to ben spylt. For me lyst, and it me lyketh, of all myne a sheperdesse to be cleped▪ wottest thou not well I fayled neuer wyght, but he me refused, and wolde neglygently go with vnkyndnesse? and yet parde hau [...] I manye such holp and releued, and they haue oft me begyled, but euer at the ende it discendeth in theyr owne neckes. Hast thou not radde how kynde I was to Parys, Priamus son of Troye? How Iason me falsed for all hys false behest? how Sesars sonke, I left it for no tene tyll he was troned in my blysse, for his seruyce▪ what (ꝙ she) most of all maked I not a louedaye betwene God and mankynde, and chese a mayde to be nompere, to put the quarell at ende? Lo, how I haue trauayled to haue thanke on all sydes, and yet lyst me not to rest, & I myght fynde on whō I shulde werche, but truly myne owne dysciple, bycause I haue the founde at all assayes in thy wyll to ben readye, mye hestes to haue folowed, and hast ben true to that margaryte peerle, that ones I the shewed, and she alway ayenwarde hath made but daungerous cheare, I am come in propre person to put the out of errours and make the glad by wayes of reason, so that sorowe ne dysease shall nomore hereafter the amaystrye. wherethrough I hope thou shalte lyghtlye come to the grace, that thou longe hast desyred, of thilke iewel. Hast thou not herde many ensamples, howe I haue comforted and releued the scholers of my lore? who hathe worthyed kynges in the felde? who hath honoured ladyes in boure by a perpetual myrroure of theyr trouthe in my seruyce? who hath caused worthye folke to voyde vyce & shame? who hath holde cyties and realmes in prosperitie? yf the lyste cleape ayen thyne olde remēbraunce, thou coudest euery poynt of this declare in especyall, and saye that I thy maystresse haue be cause, causyng these thynges and many mo other. Nowe ywys madame (quod I) al these thinges I know well my selfe, and that thyne excellence passeth the vnderstandynge of vs beestes, and that nomans wyt erthly may comprehende thy vertues, well than (ꝙ she) for I se the in disease and sorow, I wote wel thou art one of myne nories, I maye not suffre the so to make sorow thyne owne selfe to shende: but I my selfe come to be thy fere, thyne heauye charge to make to seme the lesse, for woo is hym that is alone: And to the sory to bē moned by a sorowfull wyght it is greate gladnesse. Right so with my sycke frendes I am sycke, and with sorye, I can not els but sorowe make, tyll whan I haue hem releued in suche wyse that gladnesse in a maner of countrepaysyng shal restore as mokel in ioy as the passed heuynesse beforne dyd in tene. And also (ꝙ she) whan anye of my seruauntes ben alone in solitary place, I haue yet euer busyed me to be with hem, in comfort of theyr hertes, and taught hem to make songes of playnte and of blysse, and to endyten letters of rethorycke in queynt vnderstādynges, & to bethynke hem in what wyse they mygt best theyr ladyes in good seruice plese and also to lerne maner in countenaunce, in wordes & in bearynge, and to ben meke and lowlye to euery wyght, his name & fame to encrease, and to yeue great yeftes and large that his renome may spryngen, but the therof haue I excused for thy losse and thy great costages, wherthrough thou art nedy, arne nothynge to me vnknowen, but I hope to god somtyme it shall ben amended, as thus as I sayde. In nortuoure haue I taught al myne, and in curtesie made hem expert their ladyes hertes to wyn, and yf any wolde endeynous or proude or be enuious, or of wretches acquayntaunce, hasteliche haue I such voyded out of my schole: for all vyces trulye I hate: vertues and worthynesse in all my power I auaunce. Ah worthye creature (ꝙ I) and by iuste cause the name of goddesse dignely ye mowe beare: In the lyth y e grace through which any creature in this worlde hath any goodnesse, truly all maner of blysse and precyousnesse in vertue out of the springen and wellen, as brokes and ryuers proceden from theyr sprynges, and lyke as all waters by kynde drawen to the see, so all kyndly thynges thresten by full appetyte of desyre to draw after thy steppes, and to thy presence approche, as to theyr kyndely perfectiō: How dare than beestes in this world ought forfayte ayenste thy deuyne purueyaunce? Also ladye ye knowen all the pryuye thoughtes, in hertes no counsayle may ben hydde from your knowynge.
[Page]wherfore I wot well lady that ye knowe youre selfe that I in my conscyence am, and haue ben wyllyng to your seruyce, al coulde I neuer do as I shulde, yet forsothe fayned I neuer to loue otherwise thā was in myne herte: and yf I coulde haue made cheare to one, and ythought an other, as many other done all daye afore myne eyen, I trowe it wolde not me haue vayled. Certes quod she haddest thou so done, I wold not now haue the here vysited. Ye wete wel lady eke (quod I) that I haue not played racket, nettyll in, docke out, and with the wethercock waued and truly there ye me sette, by accorde of my conscience, I wolde not flye, tyll ye and reason by aperte strength made myne herte to tourne. In good faythe (quod she) I haue knowe the euer of tho condicions, and sythē thou woldest (in as moche as in the was) a made me pryuy of thy counsayle, and iuge of thy conscience, though I forsoke it in tho dayes, tyl I sawe better my tyme, wold neuer god that I shulde now fayle, but euer I wyll be ready wytnessynge thy soth in what place that euer I shall, ayenste all tho that wol the contrary susteyne: And for as moch as to me is nought vnknowen ne hydde of thy pryuy hert, but al hast thou tho thinges made to me open at the full, that hath caused my commynge into this prison to voyde the webbes of thyne eyen, to make the clerly to se the erroures thou hast bene in, and bycause that men bene of dyuers condicyons, some adradde to saye a soth, and some for a sothe anon readye to fyght, and also that I maye not my selfe bene in place to withsaye thylke men that of the speaken, otherwyse than the sothe, I woll and I charge the in vertue of obedyence, that thou to me owest, to wryten my wordes, and set hem in wrytynges that they mowe as my wytnessyng ben noted amonge the people. For bookes wrytten neyther dreden, ne shame, ne stryue conne, but only shewen the entent of the writer, and yeue remembraunce to the hearer: and yf anye woll in thy presence saye anye thynge to tho wryters, loke boldlye, truste on Mars to answer at the full. For certes I shall hym enfourme of all the trouthe in thy loue, with thy conscience, so that of his help thou shalt not varye at thy nede.
I trowe the strongeste and the best that may be founde, woll not transuers thy wordes, whereof than woldest thou drede?
GReatlye was I tho gladed of these wordes, and as who saith wexen somdele lyght in hert both for the auctoritie of wytnesse & also for syckernesse of helpe of the forsayd be hest, and sayd. Trulye ladye now am I well gladded through cō fort of your wordes: be it now lykynge vnto your nobleye to shewe whiche folke defame your seruauntes, syth your seruyce ought aboue all other thynges to bene commended. Yet (quod she) I se well thy soule is not all out of the amased cloude, the were better to here thynge y t the myght lyght out of thyne heuy charge, and after knowynge of thyne owne heelpe, than to styrr swete wordes & suche reasons to here: for in a thoughtfull soule (and namelye suche one as thou arte) woll not yet suche thynges synken. Come of therfore and let me sene thyne heuye charge, that I maye the lyghtlyer for thy comforte purueye.
Now certes ladye (quod I) the moost cō fort I myght haue, were vtterly to wete me be sure in herte of that Margaryte, I serue and so I thynke to done wyth all myghtes whyle my lyfe dureth. Thā (quod she) mayest thou thereafter, in suche wyse that myspleasaunce ne entre? In good fayth (quod I) there shall no myspleasaunce be caused through trespasse on my syde. And I do the to wetē (ꝙ she) I set neuer yet persō to serue in no place (but yf he caused the contrary in defaultes and trespasses) that he ne spedde of hys seruyce. Myne owne earthlye ladye (quod I tho) and yet remembre to your worthynesse how longe sythen by many reuoluynge of yeres, in tyme whan Octobre hys leue gynneth take, and Nouembre sheweth him to sight, whā bernes ben full of goodes as is the nut on euery halke, and than good lande tyllers gynne shape for the erth, with great trauayle to bryng forth more corne to mannes sustenaunce, ayenst the nexte yeres folowynge. In such tyme of plentie, he that hath an home, and is wyse, lyst not to wander [Page cccxx] maruayles to seche, but he be constrayned or excited: oft the loth thynge is done by excitacyon of other mennes opinion, which wolden fayne haue myne abydynge, take in hert of lust, to trauayle and se the wynding of the erth in that tyme of wynter, by woodes that large stretes werne in, by smal pathes that swyne and hogges haden made, as lanes with ladles theyr maste to seche, I walked thynkynge aloone a wonder greate whyle, and the greate beestes that the wood haunten and adorneth all maner forestes, and heerdes gone to wylde: than er I was ware I neyghed to a see banke, & for ferde of the beestes shypcraft I cryed: For lady I trowe ye wete well your selfe nothynge is werse than the beestes that shulden bē tame yf they catche her wyldenesse, and gyn ayen waxe ramage: thus forsothe was I aferde, and to shyppe me hyed. Than were there ynowe to latch myne handes and drawe me to shyppe, of which many I knewe well the names. Syght was the fyrst, lust was another, thought was the thyrde, and wyll eke was there a mayster: these broughten me w t in boorde of this shyppe of trauayle. So whan the sayle was sprad, and this shyppe gan to moue, the wynde and water gan for to ryse, and ouerthwartly to turne y e welken the wawes semeden as they kyst togyther, but often vnder colour of kyssyng is mokell olde hate priuily closed and kept. The storm so straungely and in deuouryng maner gan so fast vs assayle, that I supposed the date of my deth shulde haue made there his gynnyng, now vp now downe, nowe vnder the wawe and nowe abouen, was my shyppe a great whyle. And so by mokel duresse of wethers and of stormes, and with greate auowynge pylgremages I was dryuen to an yle, where vtterly I wende fyrste to haue be rescowed, but truly at the fyrst gynnynge, it semed me so peryllous the hauen to catche, that but thorowe grace I hadde bene comforted, of lyfe I was full dispayred. Truly, ladye yf ye be remembred aryght of all maner thynges, your selfe came hastely to sene vs see driuen, and to weten what we weren but fyrste ye were deynous of cheare, after whyche ye goone better alyght, and euer as me thought ye lyued in greate drede of disease, it semed so by your chere.
And whan I was certifyed of your name the lenger I looked in you, the more I you goddly dradde, and euer myne herte on you opened the more, and so in a lytle tyme my shyppe was out of mynde. But ladye as ye me lad, I was ware both of beestes and of fysshes a great nōbre throngynge togyther: among which a muskell in a blewe shel had enclosed a Margaryte perle, the moost precyous and best that euer toforne came in my syght, and ye tolden youre selfe that ylke iewell in his kynde was so good and so vertuous, that her better shulde I neuer fynde, all sought I therafter to the worldes ende, and wyth that I helde my peace a greate whyle: and euer sythē I haue me bethought on the man that sought the precious Margarytes, and whan he had founden one to his lykyng, he solde all his good to bye that iewell: Ywys thought I, & yet so I thynke, now haue I founden the iewelle that myne hert desyreth, wherto shulde I sech ferther? truly now woll I stynte, and on this Margaryte I [...]et me for euer. Nowe than also sythen I wyll well it was your wyl that I shoulde to suche a seruyce me take, and so to desyre that thynge of whiche I neuer haue blysse, there lyueth none, but he hath disease your myght than that brought me to suche seruyce, that to me is cause of sorowe and of ioye, I wondre of your worde that ye sayne to bryngen men into ioye, and parde ye wet well that defaulte ne trespasse maye not reasonably bene put to mewardes, as farre as my conscience knoweth. But of my disease me lyste nowe a whyle to speake, and to enforme you in what maner of blysse ye haue me thronge. For truly I wene that al gladnesse, all ioye, and all myrth is beshet vnder locke, and the keye throwen in suche place y t it may not be founde, my brennyng wo hath altred all my hewe. whan I shoulde slepe, I walowe and I thynke, & me disporte. Thus cōbred, I seme that all folke had me mased. Also ladye myne, desyre hath longe dured, some spekynge to haue, or els at y e leest haue ben enmoysed with syght: and for wanting of these thinges, my mouth wolde & he durst pleyne right sore, sythen euyls for my goodnesse arne manyfolde to me yolden. I wonder lady truly, saue euermore your reuerēce, how ye mowe for shame such thinges suffre [Page] on youre seruaunte to be so multyplyed: wherfore knelyng with a lowe hert I praye you to rue on this caytyfe, that of nothynge now may serue. Good ladye yf ye lyst nowe your helpe to me shewe, that am of your priuyest seruauntes at al assayes in this tyme, and vnder your wynges of protection. No helpe to mewardes is shapen, how shal thā straungers in any wyse after succour loke, whan I that am so pryuy, yet of helpe I do fayle? Further may I not, but thus in this prison abyde: what bondes and chaynes me holden, lady ye se wel your selfe? A renyant foringed hath not halfe the care. But thus syghyng and sobbynge I wayle here alone, and nere it for cōfort of your presence, ryght here wold I sterne. And yet alytle am I gladed, y t so goodly suche grace and none happe haue I hent, gracyouslye to fynde the precyous Margarete, that (all other leste) menne shulde bye, yf they shulde therfore sel all her substaunce. wo is me that so manye let games and purpose brekers bene maked wayters suche prysoners as I am, euermore to ouerloke and to hyndre, and for suche lettoures, it is harde any suche iewell to wyn. Is this lady an honour to thy deytie? me thynketh by ryght, suche people shoulde haue no maystry, ne ben ouerlokers ouer none of thy seruauntes. Truly were it leful vnto you, to all the goddes wolde I playne, that ye rule youre deuyne purueyaunce amonges youre seruauntes nothyng as ye shulde. Also lady my moeble is insu [...]ysaunt to countreuayle the pryce of this iewell, or els to make theschaunge: eke no wyght is worthy suche perles to weare, but kynges or princes, or elles theyr peres: this iewel for vertue wolde adorne & make fayre al a realme, the no [...]ley of vertue is so moche that her goodnesse ouer all is cōmended who is it y t wold not wayle but he myght suche rychesse haue at his wyl the vertue therof out of this prison may me delyuer, & nought els. And yf I be not there throw holpen, I se my selfe withouten recouery: Althoughe I myght hence voyde, yet wolde I not, I wold abyde the day that desteny hath me ordained, which I suppose is without amendement, so sore is myne herte bounden, that I may thynken none other. Thus strayte (lady,) hath syr Daunger laced me in stockes, I leue it be not your wyl: and for I se you taken so lytle hede, as me thynketh, & woll not maken by your myght the vertue in mercy of that Margaret on me for to stretch so as ye mow wel, in case that you lyst: my blysse and my myrth are felde, syknesse and sorowe ben alway redy, y e cope oftene is wounde about all my bodye, that stondyng is me best, vneth may I lygge for pure myseasy sorowe, and yet all this is lytel ynough to be the ernest siluer, in forward of this bargayne for treble folde, so mockell must I suffre, er tyme come of myne ease. For he is worthy no welth, that may no wo suffre. And certes I am heuye to thynke on these thynges, but who shall yeue me water ynough to drynke, lest myne eyen drye for rē nynge streames of teares? who shall waylē with me myne owne happy heuynesse▪ who shall counsayle me nowe in my lykyng tene, and in my goodly harse? I not. For euer the more I brenne, the more I couete, the more that I sorowe, the more thrist I in gladnes who shal than yeue me a contrarious drink to stanch the thyrst of my blysful bytternes? Lo thus I brenne and I drenche, I shyuer and I swet, to this reuersed euyl was neuer yet ordeyned salue, for soth all lyches ben vnconnyng, saue the Margaryte aloone, anye suche remedye to purueye
ANd w t these wordes I brast out to wepe, that euery tere of myne eyen for greatnesse semed they boren oute of y e ball of my syght, and that all the water had ben out run. Thā thought me, that loue gan a lytle to heauye for miscomfort of my chere, and gan sobrely and in easye maner speake, well aduysynge what she sayde. Comenly the wyse speaken easelye and softe for manye skylles: One is, theyr wordes are the better beleued, and also in easye speakyng, auysement men maye catche, what to put forth, and what to holden in. And also the auctoritie of easye wordes is the more, and eke they yeuen the more vnderstandyng to other intention of the mater. Ryght so this lady easely and in a softe maner gan saye these wordes.
¶Meruayle (ꝙ she) great it is, that by no maner of semblaunt, as farre as I can espy thou lyste not to haue anye recoure, but euer [Page cccxix] thou playnest and sorowest, and wayes of remedye for foolysh wylfulnesse the lyst not to seche: but enquyre of thy next frēdes that is thyne in wyt, and me that haue ben thy maystresse, and the recoure and fyne of thy disease, or of disease is gladnesse and Ioye, with a ful vessel so helded, that it quencheth the felyng of the fyrst tenes. But thou that were wonte not onely these thinges remembre in thyne herte, but also fooles thereof to enfourmen, in adnullynge of theyr errours, and distroying of theyr darke opinions, and in comforte of theyr seare thoughtes: nowe canst thou not bene comforte of thyne owne soul, in thynkyng of these thinges. O where hast thou ben so longe commensal, that hast so mykell eeten of the pottages of foryetfulnesse: and dronken so of ignoraunce, that the olde soukyng which thou hadest of me, arne a maystred and lorne fro all maner of knowynge? O this is a worthy parson to helpe other, that can not counsayle hym selfe. And with these wordes for pure & stronge shame I woxe all reed.
And she than seing me so astonyed by dyuers stoundes, sodaynly (which thyng kynd hateth) gan delyciouslye me comforte wyth sugred wordes, puttyng me in ful hope that I shulde the Margarete getten, yf I folowed her heestes, and gan with a fayre cloth to wypen the teares that hyngen on my chekes: and than sayde I in this wyse. Nowe well of wysdome and of all welth, withouten the may nothyng be lerned, thou bearest the keyes of all pryuye thynges. In vayne trauayle men to catche any stedshyp, but yf ye lady fyrst the locke vnshet, ye lady learne vs the wayes and the by pathes to heauen: ye lady maken al the heuenly bodyes goodly and benigly to do her course, that gouernen vs beestes here on erth. Ye armen youre seruauntes ayenst all debates, with impercyable harneys, ye setten in her hertes insuperable bloud of hardynesse, ye leden hem to the parfyte good. Yet all thynge desyreth, ye werne no man of helpe that wele done your lore, graunt me now a lytle of your grace, al my sorowes to cease. Myne owne seruaunte (ꝙ she) truly thou syttest nye myne herte and thy bad chere gan soryly me greue: but amonge thy playnyng wordes me thought thou allegest thynges to be lettyng of thyne helpyng, and thy grace to hyndre, wherthorowe me thynketh that wanhoope is crope through thyne herte: God forbyd that nyse vnthryfty thought shulde come in thy mynd thy wyttes to trouble, sythen euery thing in cōmyng is contingente, wherefore make nomore thy proposition by an impossyble. But nowe I praye the reherse me ayen tho thynges, that thy mistrust causen, and thilke thinges I thynke by reason to destroyen, & put full hope in thyne hert. what vnderstandest thou ther (ꝙ she) by that thou saydest many lette games are thyne ouerlokers. And also by that thy moeble is insuffysaunte, I not what thou therof meanest
Truly (quod I) by the fyrste, I saye that iangelers euermore arne speakynge rather of euyll than of good, for euerye age of man rather enclyneth to wyckednesse, than anye goodnesse to auaunce. Also false wordes spryngen so wyde, by the steryng of false lyinge tonges, that fame als swyftly flyeth to her eares, and sayeth many wycked tales, & as soone shall falsenesse ben leued as truthe, for all his great sothnesse. Nowe by y e other (quod I) me thynketh thylke iewel so precious, that to no suche wretch as I am, wold vertue thereof extende, and also I am to feble in worldly ioyes, any suche iewell to coū treuayle. For suche people that worldlye ioyes han at her wyl, ben set at the hyghest degree, and moost in reuerence bene accepted, for false wenynge maketh felicitie therein to be supposed: but suche caytyues as I am euermore ben hyndred. Certes (quod she) take good hede, and I shall by reason to the shewen, that all these thynges mowe not let thy purpose, by the leeste poynte that anye wyght coude prycke.
REmembrest not (quod she) ensample is one of the strōgest maner as for to preue a mans purpose. Than if I now by ensample enduce the to any propositiō, is it not proued by strength? Yes for soth (ꝙ I) wel (quod she) raddest thou neuer how Parys of Troy and Heleyne loued togyther, and yet had they not entrecomuned of speche? Also Acrisyus shette Dane hys doughter in a tour, for surete that no wight shulde of her haue no mastry in my seruyce, [Page] and yet Iupiter by sygnes withoute anye spech had all his purpose ayenst her fathers wyll. And many suche mo haue ben knytte in trouth, and yet spake they neuer togyder: for that is a thynge enclosed vnder secretnesse of priuitie, why twe personnes entremellen hertes after a syght. The power in knowynge of suche thynges so preuen, shall not all vtterlye be yeuen to you beestes, for manye thynges in suche precyous maters, ben reserued to iudgement of deuine purueyaunce, for amonge lyuynge people, by mans consyderation moune they not be determyned. wherefore I saye, all the enuye, all the ianglynge, that welny people vpon my seruauntes maken efte, is rather cause of esployte than of any hyndrynge. why than (ꝙ I) suffre ye suche wronge, and moune whan ye lyst, lyghtlye all suche euyls abate, me semyth to you it is a greate vnworshyp. O (ꝙ she) holde nowe thy peace, I haue founden to manye that han bene to me vnkynde, that truly I wol suffre euery wyght in that wise to haue disease, and who that contynueth to the ende well and truly, hem woll I helpen, and as for one of myne into blysse to wende as Marcial doing in Grece. who was ycrowned, by God not the strongest, but he that rathest come and longest abode and contynued in the iourneye, and spared not to trauayle as longe as the play lest.
But thylke person that profred hym now to my seruyce therin is a whyle, & anon voydeth and redy to an other, and so now one he thynketh and now an other, and into water entreth and anon respyreth, such one list me not into parfyte blysse of my seruyce brynge A tree ofte set in dyuers places woll not by kynde endure to brynge forth frutes. Loke now I praye the, howe myne olde seruauntes of tyme passed continued in her seruyce, and folowe thou after theyr steppes, & than myght thou not fayle, in case thou worch in this wise. Certes (quod I) it is nothing lich this worlde to tyme passed, eke this countre hath one maner, & an other coūtrie hath another. And so may not a mā alway put to his eye the salue that he healed with his hele. For this is soth, betwex two thynges lyche oft dyuersitie is requyred. Now (ꝙ she) that is soth, diuersitie of nacion, diuersitie of law as was maked by manye reasons, for that diuersitie cōmeth in by the contrarious malyce of wicked people y t han enuyous hertes ayenst other. But trulye my lawe to my seruauntes euer hath ben in generall, whyche maye not fayle, for ryght as mans lawes y t is ordeyned by many determinacions, may not be know for good or bad, tyl assay of the people han proued it, and to what end it draweth, and than it sheweth the necessitie therof, or els the impossibilitie. Ryght so y e lawe of my seruauntes so wel hath ben proued in generall, that hytherto hath it not fayled.
wyste thou not well, that all the lawe of kynde is my lawe, and by god ordeyned and stablysshed to dure by kynde reasoun, wherfore all lawe by mans wyt purueyed, ought to be vnderput to lawe of kynde, whiche yet hath be cōmune to euery kyndly creature, y t my statutes and my lawes than ben kyndly are generall to all peoples. Olde doinges, & by many turnynges of yeres vsed, and with the peoples maner proued, mowen not so lyghtly ben defased, but newe doinges contrariaunces such olde, often causen diseases and breaken many purposes. Yet saye I not therefore, that ayen newe myschefe, menne shulde not ordaynen a newe remedy, but alway loke it contrary not the olde, no ferther than the malyce stretcheth. Than foloweth it the olde doinges in loue han bene vniuersall, as for moost exployte forth vsed: wherfore I woll not yet, that of my lawes nothynge be adnulled.
But than to the purpose, suche iangelers and lokers, and wayters of games, yf they thynke in ought they mowe dere, yet loue well alwaye, and set hem at nought, and let thy portes ben lowe in euery wyghtes presence, and redy in thyne herte to mayntayne that thou hast begonne, and a lytle the fayne with mekenesse in wordes, and thus wyth sleyght shalt thou surmoūt and dequace the euyll in theyr hertes. And wysdome yet is to seme flye otherwhyle there a man wol fight Thus with suche thynges, the tonges or euyll shall ben stylled: els fully to graunt thy full meanynge, for sothe euer was and euer it shall be, that myne enemyes ben aferde to trust to anye fyghtynge, and therfore haue thou no cowardes herte in my seruyce, nomore than somtyme thou haddest in the contrary, for yf thou drede suche ianglers, thy [Page cccxx] viage to make: vnderstād wel y t he y t dredeth any rayn to sow his cornes, he shal haue thā thynne bernes. Also he y t is aferde of his clothes, let hym daūce naked. who nothing vndertaketh, & namely in my seruyce, nothyng acheueth. After great stormes the wether is often mery and smoth. After much clatering there is mokyll rownynge: thus after ianglynge wordes cometh huyshte, peace, and be styl. O good lady (quod I than) se now how seuen yere passed and more, haue I graffed & groubed a vyne, & with all the wayes that I coude I soughte to a fed me of the grape, but fruite haue I none founde. Also haue I thys seuen yere serued Laban to a wedded Rachell his doughter, but blereryed Lya is brought to my bedde, whiche alway engendreth my tene, and is ful of children in tribulacion & in care: and although the clepinges and kyssynges of Rachell shulde seme to me swete, yet is she so barayn, that gladnesse ne ioye by no way wol sprynge, so that I maye wepe with Rachel, I may not ben counsayled wyth solace, sythen issue of myne hertely desyre is fayled. Nowe than I praye that to me sone fredome and grace, in this eyght yere, this eyghteth mowe to me both by kinrest & masseday after the seuen werkedayes of trauayle, to folowe the christen lawe: and what euer ye do els, that thylke Margaryte be holden so lady in your priuye chābre, that she in thys case to none other person be committed: Loke than (quod she) thou perseuer in my seruice, in which I haue the groūded, that thylke skorne in thyne enemyes mowe this on thy person be not sothed: lo this man beganne to edefye, but for hys foundemente is badde, to the ende maye he not it bringe. For mekenesse in coūtenaunce, wyth a manly hert in dedes, and in longe countynaunce, is the conysaunce of my lyuerye, to al my retynue deliuered. What wenyst thou that me lyste auaunce suche personnes as louen the fyrste syttynges at feestes, the hyghest stoles in churches, and in hal, loutinges of peoples in markettes and fayres, vnstedfaste to byde in one place anye whyle togyther, wenynge hys owne wytte more excellent than other, scornynge all maner deuyse but hys owne: Naye naye God wotte, these shul nothyng pertteyne of my blysse. Truly my maner here toforne hathe ben wyrshyppe wyth my blysse, Lyons in the felde, and lambes in chambre, Egles at assaute and maydens in halle, foxes in counsayle, styl in theyr dedes, and theyr protection is graūted redy to ben a brydge, and theyr baner is arered like wolues in the felde. Thus by these wayes shull men ben auaunced: ensample of Dauid that from kepynge of shepe, was drawen vp into the order of kyngly gouernaunce, and Iupiter frō a bole to bene Europes fere, and Iulius Cesar from the lowest degre in Rome, to be mayster of all erthly princes, and Eneas from hel, to be kinge of the countre there Rome is nowe stondynge. And so to the I saye, thy grace by bearynge therafter, maye sette the in suche plyghte, that no ianglynge maye greue the lest tucke of thy hēmes, that are theyr ianghes, is noughte to counte at a cresse in thy disauauntage.
EVer (quod she) hath the people in thys worlde desyred to haue had great name in worthynesse, & hated foule to bere anye fame, and that is one of y e obiections thou alegest to be ayen thyn hertely desyre. Ye forsothe (quod I) & that so comenly the people wol lye, and brynge about such enfame. Now (ꝙ she) yf men wyth leasynges put on enfame, wenest thy selfe therby ben enpeyred▪ that wenyng is wronge, se why: for asmuch as they lyen thy merite encreaseth, and make the bene more worthy to hem that knowen of the soth, by what thing thou art apeyred, that in so mokyl thou arte encreased of thy beloued frendes: and sothly a wounde of thy frend to the lasse harme, ye syr, and better than a false kyssyng in disceyuable glosynge af thyne enemye, aboue that than to be wel with thy frende maketh such enfame. Ergo thou art encreased and not apeyred. Lady (quod I) somtyme yet yf a mā be in disease, thestymacyon of the enuyouse people ne loketh nothyng to desertes of men ne to the merites of theyr doynges, but only to the auēture of fortune, and therafter they yeuen theyr sentence: and some loken the voluntarye wyll in his herte, and therafter telleth hys iugement, not takynge hede to reason ne to the qualyte of the doynge, as thus. If a mā be riche and fulfylled with worldly [Page] welefulnesse, some commenden it, and saine it is so lente by iuste cause: and he that hath aduersyte, they sayne he is weaked, & hathe deserued thylke anoye. The cōtrary of these thynges some men holden also, & sayne that to the rych, prosperyte is puruayed into his confusyon, and vpon thys mater manye authorites of many and greate wytted clerkes they alegen. And some men sayne, thoughe all good estimacyon forsaken folke that han aduersyte, yet it is meryte & encrease of hys blysse, so that these purposes arne so wonderfull in vnderstandynge, that trewlye for myne aduersytie nowe I not howe the sentence of the indifferent people wylingen my fame. Therfore (quod she) yf anye wyghte shulde yeue a trew sentence on such maters, the cause of the disease mayste thou se well, vnderstāde thervpon after what ende it draweth, y t is to sayne, good or badde, so ought it to haue his fame or by goodnesse, enfame by badnesse, for euery reasonable person, and namely of a wyse man, his wytte ought not w tout reason toforne herde, sodainly in a mater to iuge. After the sawes of the wise, thou shalt not iuge ne deme toforne thou knowe. Lady (ꝙ I) ye remembre wel that in moost laude and praysynge of certayne sayntes in holy churche, is to rehersen their conuercyon from badde into good, and that is so rehersed, as by a perpetuall myrroure of remembraunce in worshypping of tho sayntes, and good ensample to other misdoers in amēdement. Howe turned the romayne zedeoreys fro the Romaynes, to be wyth Hanyball ayenst hys kynde nacyon? and afterwardes hym semyng the romaynes to be at the next degree of cōfusyon, turned to hys olde alyes by whose witte after was Hanibal discomfyted. Wherfore to enfourme you Lady the maner why I meane, se nowe in my youth I was drawe to bene assentaunt and in my myghtes helpinge to certayne coniuracions and other greate matters of rulynge of citezins, and thylke thynges ben my drawers in, & exitours to tho maters werne so paynted and coloured, that at the prime face, me semed them noble & gloryous to all the people: I than wenynge mykel meryte haue deserued in furtherynge and mayntenaunce of tho thynges, besyed and laboured wyth all my diligence, in werkynge of thylke maters to the ende. And trewlye lady to tell you the sothe, me roughte, lytell of anye hate of the myghty Senatours in thylke citie, ne of comunes malyce, for two skyllles: One was I had comforte to bene in suche plyte, that both profyte were to me and to my frendes. Another was for cōmen profite in cominaltye is not but peace and tranquilytie, wyth iust gouernaunce proceden from thylke profyte, sythen by counsayl of myne in witte, me thought the fyrste paynted thynges, malyce and euell meanynge, wythouten anye good auaylynge to any people, & of tyrannye purposed, and so for pure sorow and of my medlynge and bad infame that I was in ronne, tho teeres lashed oute of myne eyen, were thus awaye washe, than the vnder hyd malyce and the rancoure of purposynge enuye fornecaste and ymagined, in distruction of mokyl people, shewed so openly, that had I bene blynde, wyth myne hondes all the circumstaunce I myght well haue feled.
Now than tho personnes that such thynges haue caste to redresse, for wrathe of my fyrste medlynge, shopen me to dwell in this pynande prison, tyll Lachases my threde no lēger wolde twine. And euer I was sought yf me lyst to haue grace of my lyfe, and frenesse of that prison, I shulde openly confesse how peace myght ben endused to endē al the fyrste rancours. It was fully supposed my knowynge to be ful in tho maters. Than lady I thoughte that euery man that by anye waye of ryght, ryghtfully done, maye helpe any comune help to ben saued, which thyng to kepe aboue all thynges I am holde to mayntayne, and namely in distroyenge of a wronge, all shulde I therthroughe enpeche myne owne fere, yf he were gylty, and to do mysdede assentaunt, and mayster ne frende may nought auayle to the soule of hym that in falsnesse dyeth, & also that I nere desyred wrathe of the people, ne indignacyon of the worthy, for nothynge that euer I wrought or dyd, in any doynge my selfe els, but in the mayntenaunce of these foresayd erroures, & in hydinge of the priuytees therof. And that all the peoples hertes holdynge on the erroures syde, weren blynde and of elde so ferforthe begyled, that debate and stryfe they maynteyned, & in distruction on that othersyde, by whyche cause the peace, that moost [Page cccxxi] in cominaltie shuld be desyred, was in point to be broken and adnulled. Also the Citie of London, that is to me so dere and swete, in which I was forth growen, & more kyndly loue I haue to that peace thā to any other in earthe, as euery kyndely creature hathe full appetyte to that place of hys kyndly engendrure, and to wylne reste and peace in that stede to abide: thylke peace shulde thus there haue bene broken, and of all wyse it is commended and desyred. For knowe thynge it is, all men that desyren to comen to the perfyte peace euerlastynge, muste the peace by God commended, both maintayn and kepe. Thys peace by aungelles voice was confirmed, oure God entrynge in thys worlde. Thys as for hys Testamente he lefte to all hys frendes, whan he retourned to the place from whence he came: thys hys Apostle amonesteth to holden, wythout whyche man perfytely maye haue none insyght. Also this God by hys commynge, made not peace alone betwene heuenly and erthly bodies, but also amonge vs on earth, so he peace confirmed, that in one heade of loue, one bodie we shulde perfourme. Also I remembre me wel how the name of Athenes was rather after the God of peace than of batayle, shewynge that peace mooste is necessarye to the comunalties & cities, I than so styred by all these wayes to forne nempned, declared certeyne pointes in thys wyse. Fyrste y t thylke persones y t hadden me drawen to their purposes, and me not wetyng the priuy entent of their meaning, drawē also the feable witted people y t haue none insyght of gubernatyfe prudēce to clamur & to crie on maters y t they styred, and vnder poyntes for comune auauntage, they enbolded the passyfe to take in the actyues doynge, and also styred innocentes of connynge to crye after thynges, whyche (quod they) may not stande but we bene executours of tho matters, and auctorite of excecucion by comen electiō to vs be delyuered & that must entre by strength of your mayntenaunce, for we out of suche degree put, oppression of these olde hyndrers shall agayne surmounten and putten you in such subiection, that in endelesse wo ye shull complaine. The gouernementes (quod they) of your citie left in the handes of torcencious citezins shall brynge in pestilence and distruction to you good men, and therfore let vs haue thecomune administration to abate such yuels. Also (quod they) it is worthy the good to cō mende, and the gyltye desertes to chastice. There bene citezins many for ferde of execucyon that shall be doone, for extorcyons by hem committed, bene euer more ayenst these purposes, and all other good meanynges. Neuer the latter Ladye, trewelye the meanynge vnder these wordes, was fullye to haue apeched the myghty senatours, which hadden heauy herte for the misgouernaunce that they seen. And so lady whan it fell that free election, by great clamour of much people, for greate disease of mysgouernaunce so feruently stoden in her electiō, that they hem submitted to euerye maner face, rather than haue suffred the maner and the rule of the hated gouernours, not wythstandinge that in the contrary helden much comune meyny that haue no consideration, but onely to voluntary lustes, withouten reason. But than thylke gouernoure so forsaken, faynynge to forne hys vndoynge for misrule in his time, shope to haue letted thylk election, and haue made a newe hym selfe to haue bene chosen, and vnder that mokyll rore haue arered. These thynges Ladie knowen amonge the princes, & made open to the people, draweth in amendement, that euery degree shal bene ordayned to stande there as he shulde, & that of errours coming, herafter men may lightly to forne hande puruaye remedye, in thys wyse peace and rest to be furthered & holde. Of the whiche thinges lady, thylke persons broughten in answere to forne theyr mooste souerayne iuge, not coarted hy paynyng dures, openlye knowlegeden, and asked therof grace, so that apertly it preueth my wordes bene sothe, without forgyng of leasynges.
But nowe it greueth me to remēbre these dyuers sentences, in ianglyng of these shepy people: certes me thynketh they oughten to maken ioye that a sothe maye be knowe. For my trouth and my conscience bene wytnesse to me bothe, that thys knowyng sothe haue I sayde for no harme ne malyce of tho personnes, but onely for trouth of my sacramēt in my leigiaunce, by whych I was charged on my kynges behalfe. But se ye not nowe ladye howe the felonous thoughtes of thys people, and couyns of wycked men, conspyren [...] [Page] What myghte thou more haue doone than thou dydeste, but yf thou woldeste in a false quarell haue bene a stynkynge martyr? I wene thou fleddest as longe as thou might, theyr priuytie to consayle, whyche thynge thou heleste lenger than thou shuldest. And thilke that ought the money no penny wold paye, they wende thy retourne had bene an impossible. Howe myghte thou better haue hem proued, but thus in thy nedye diseases? Nowe haste thou ensample for whom thou shalte meddle: trewely thys lore is worthe many goodes.
OFte ganne loue to sterne me these wordes, thynke on my speche, for trewly here after it woll do the lyking, and howe so euer thou se fortune shape her wheele to tourne, thys meditation by no waye reuolue. For certes fortune sheweth her fayrest, whan she thynketh to begyle. And as me thoughte here to forne thou saydeste thy loos in loue, for thy ryght wesenesse oughte to be raysed, shulde be a lowed in tyme comynge. Thou myghte in loue so the haue, that loos and fame shull so bene raysed, that to thy frendes comforte and sorowe to thyne enemyes endelesse shul endure.
But yf thou were that one shepe amōges the hundred were loste in deserte, and out of the waye had erred, and nowe to the flocke arte restored, the shepeherde hathe in the no ioy, and thou ayen to the forrest tourne. But that ryght as the sorowe and anguysh was greate in the tyme of thyne out way goyng, ryght so ioye and gladnesse shall be doubled to sene the conuerted, & not as Lothes wyfe ayen lokynge, but hoole counsayle wyth the shepe folowyng, and wyth them grasse and herbes gadre. Neuer the later (quod she) I saye not these thinge for no wantrust that I haue in supposynge of the otherwise than I shulde. For trewly I watte well, that nowe thou arte set in such a purpose, out of which the lyste not to parte. But I saye it, for many men there bene, that to knowing of other mennes doynges setten all theyr cure, and lyghtlye desyren the badde to clatter rather than the good, and haue no wyl theyr owne maner to amende. They also hate of olde rā coure lyghtly hauen, & there that such thyng abideth, sodainly in theyr mothes procedeth the abundaunce of the herte, and wordes as stones, stones out throw. wherfore my coū sayle is euer more openlye and apertelye, in what place thou syt, countreplete therrours and meaninges, in as farre as thou hem wystyst false, and leaue for no wyghte to make hem be knowe in euery bodyes eare, and be alwaye paciente and vse Iacobes wordes, what so euer menne of the clappen, I shall sustayne my ladyes wrathe whyche I haue deserued, so longe as my Margaryte hathe rightwysed my cause. And certes (quod she) I wytnesse my selfe, yf thou thus conuerted soroweste in good meanynge in thyne herte, wolte from all vanytie parfytelye departe, in consolatioun of al good plesaunce of that Margaryte, whiche that thou desyreste after wyl thyne herte, in a maner of a mothers pytie, shull fully accepte the in to grace. For ryghte as thou rentest clothes in open syght so openlye to sowe hem at hys worshyppe wythouten reprofe commended. Also ryght as thou were ensample of muche folde erroure, ryghte so thou muste be ensample of manyfolde correction, so good sauoure to forgoynge all erroure distroyeng causeth dilygent loue, with many playted praysinges to folowe, and than shal all the fyrst errours make the folowynge worshyppes to seme hugely encreased, blacke and whyte sette togyder, euerye for other more semeth, and so dothe euery thynges contrary in kynde. But infame that gothe alwaye to fore, and praysynge worshyppe by any cause folowing after, maketh to ryse thylke honoure in double of welth, and that quēcheth the spotte of the fyrst enfame. why wenist I saye these thynges, in hyndrynge of thy name? Naye naye god wo [...]te, but for pure encreasing worship thy ryghtwysnesse to cōmende, & thy trouth to seme the more▪ wost not wel thy selfe, that thou in fourme of makynge passeth not Adā that ete of the apple. Thou passeth not the stedstastnesse of Noe, y e eatynge of the grape become dronke. Thou passeth not the chastyte of Lothe, that laye by hys doughter. Eke the nobley of Abraham, whō god reproued by hys pryde. Also Dauides mekenesse, [Page cccxxv] whyche for a woman made Vrye be slawe. What also Hector of Troye, in whome no defaute myght be founde, yet is he reproued that he ne hadde wyth manhode not suffered the warre begonne, ne Parys to haue wente into Grece, by whome ganne all the sorowe: for trewly hym lacketh no venyme of pryue consentynge, whyche that openlye leaueth a wronge to wythsaye.
Lo eke an olde prouerbe amōges many other, he that is styll semeth as he graunted.
Now by these ensamples, thou myght fully vnderstonde, that these thynges ben wryte to your lernynge, & in ryghtwysenesse of tho persones, as thus: To euery wyght hys defaute cōmitted, made goodnesse afterwardes done, be the more in reuerēce and in open she wynge, for ensample is it not songe in holye church. Lo howe necessary was Adās synne Dauyd the kynge gat Salomō the kynge of her that was Vries wyfe. Truly for reprofe is none of these thinges wrytte: Right so tho I reherce thy before dede, I repreue y t neuer the more, ne for no vyllany of the are they rehersed, but for worshyppe, so t [...]u contynue well here after, and for profyte of thy selfe, I rede thou on hem thynke.
Then sayd I ryght thus. Lady of vnyte and accorde, enuye and wrathe lurken there thou comest in place, ye wetē well your selue and so done many other, that whyle I adminystred the offyce of cōmen doynge, as in rulynge of the stablyshmentes amōges the people, I defouled neuer my conscience for no maner dede, but euer by wytte and by counsayle of the wysest, the maters were drawen to theyr ryght endes. And thus trewlye for you ladye I haue desyred suche cure, and certes in youre seruyce was I not ydell, as ferre as suche doynge of my cure stretcheth. That is a thynge (quod she) that may drawē many hertes of noble, and voyce of cōmune in to glorye, and fame is not but wretched and fyckle.
Alas that mankynde coueyteth in so leude a wyse, to be rewarded of any good dede, sith glorye of fame in this worlde, is not but hyndrynge of glorye in tyme cōmynge. And certes (quod she) yet at the hardest such fame in to heauen, is not the erthe but a centre to the cercle of heuen. And prycke is wōder lytell in respecte of al y e cercle, and yet in al this prycke may no name be borne in maner of peersyng for many obstacles, as waters and wyldernesse, and straunge langages, and not onely names of men ben stylled and holden oute of knowlegynge by these obstacles, but also cyties & realmes of prosperite ben letted to be know, and theyr reason hyndred, so that they mow not ben parfytly in mennes proper vnderstandynge. Howe shulde then the name of a synguler londenoys passe the gloryous name of London, whyche by many it is commended, and by many it is lacked, and in many mo places in erthe not knowen, then knowen: for in many countrees lytel is London in knowyng or in speche, and yet among one maner of people may not suche fame in goodnesse come, for as many as praysen comenly as many lacken. Fye then on suche maner fame, slepe and suffre hym that knoweth preuyte of hertes, to dele suche fame, in thylke place there nothynge ayenst a sothe shal neyther speake ne dare appere, by atturney ne by other maner. Howe many great named and many greate in worthynesse losed, han be tofore thys tyme, that now out of memorie are slydden and clenely forgetten, for defaute of wrytynges, and yet scriptures for great elde so ben defased, y t no perpetualte maye in hem ben iuged. But yf thou wolte make comparison to euer, what ioy mayst thou haue in erthlye name, it is a fayre lykenesse, a pees or one grayne of wheate, to a thousand shyppes ful of corne charged. What nombre is betwene the one and thother, and yet mowe both they be nombred, and ende in rekenyng haue. But trewly all that maye be nombred, is nothyng to recken, as to thylke that maye not be nombred, for ofte thynges ended is made comparyson, as one lytel, another great, but in thinges to haue an ende, and another no ende, suche comparyson maye not be founden. wherfore in heauen to ben losed wyth God hath none ende, but endlesse endureth, and thou canste nothynge done aryght, but thou desyre the rumoure therof be healed and in euerye wyghtes eare, and that dureth but a prycke in respect of the other. And so thou sekest rewarde of folkes smale wordes, and of vayne praysynges. Trewly therin thou lesest the guerdon of vertue, and lesest the greatest valoure of conscience, and vphap they renome [Page] euerlastyng. Therfore boldely renome of fame of the erthe shuld be hated, and fame after deth shulde be desyred, of werkes of vertue asketh guerdoning, and the soule causeth al vertue: Thē the soule delyuered out of prisone of erthe, is most worthy suche guerdone amonge to haue in the euerlastynge fame, & not the body that causeth all mannes yuels.
OF tweye thynges arte thou answered as me thynketh (quod Loue) and yf any thynge be in doute in thy soule, shewe it forth thyne ignoraūce to clere, and leaue it for no shame. Certes (quod I) there ne is no bodye in thys worlde, that ought coude saye by reason ayenst any of your skylles, as I leue, & by my wytte nowe fele I wel, that euell spekers or bearers of enfame, may lytel greue or lette my purpose, but rather by suche thynge my quarell to be forthered. Yea (ꝙ she) and it is proued also, that the ylke iewell in my kepynge shal not there thorowe be steered, of y e lest moment y t myght be ymagined. That is soth (ꝙ I), well (ꝙ she) then leueth there, to declare y t thy insuffisaūce is no maner letting as thus, for that she is so worthye thou shuldest not clymbe so hygh, for thy moebles and thyne estate arne voyded, thou thynkest fallē in suche myserye, that gladnesse of thy pursute woll not on thy dyscende. Certes (quod I) that is sothe: ryghte suche thought is in myne herte, for cōmenly it is spoken, and for an olde prouerbe it is leged: He that heweth to hye, wyth chyppes he maye lese his syght. Wherfore I haue ben about in al that euer I myghte, to studye wayes of remedye by one syde or by another. Nowe (quod she) god forbede ere thou seke any other doynges, but such as I haue lerned y t in our restinge whyles, and suche herbes as ben planted in oure gardyns. Thou shalt well vnderstande, that aboue man is but one god alone. How (quod I) hau mē to forne thys tyme trusted in writtes and chauntementes, and in helpes of spirites that dwellē in the ayre, and therby they han gettē theyr desyres, where as fyrst for all hys manly power he daunced behynde.
O (quod she) fye on such maters, for trewly that is sacrilege, and that shal haue no sort with any of my seruaūtes, in myne eyen shall suche thynge not be loked after. Howe often is it cōmaunded by these passed wyse, that to one god shal men serue, and not to goddes. And who that lyst to haue myne helpes, shal aske none helpe of foule spirites. Alas, is not man maked semblable to god? wost thou not wel that al vertue of lyuelych werkynge by goddes purueyaunce is vnderputte to resonable creature in erth, is not euery thynge a thishalfe god made buxome to mannes cō templacyon, vnderstandynge in heuen and in erthe, and in helle? Hath not manne beynge with stones, soule of wexyng with trees and herbes? Hathe he not soule of felynge, wyth beestes, fyshes, and foules, and he hath soule of reason and vnderstandyng with aungels, so that in hym is knyt all maner of lyuynges by a reasonable proporcion. Also mā is made of all the foure elementes. All vniuersytee is rekened in him alone: he hath vnder god princypalite aboue al thynges. Now is his soule here, now a thousand myle hence, now ferre nowe nygh, nowe hye now lowe, as ferre in a momente, as in mountenaunce often wynter, and al thys is in mannes gouernaunce & dysposition. Then sheweth it, y t men ben lych vnto goddes, and chyldren of moste heyghte. But now sythen al thynges vnderputte to y e wyll of reasonable creatures, god forbede any man to wynne that lordshyp, & aske helpe of any thynge lower then hym selfe, & thē namely of foule thynges innominable. Nowe thē why shuldest thou wene to loue to high? sythen nothynge is the aboue but god alone. Trewly I wote well, y t thylke iewell is in a maner euē in lyne of degre there thou art thy selfe, & nought aboue, saue thus. Angel vpon angell, man vpon man, and deuell vpon deuell, han a maner of soueraygnitie, and that shall cease at the daye of dome: and so I saye, thoughe thou be putte to serue the ylke iewel durynge thy lyfe, yet is that no seruage of vnderputtynge, but a maner of trauaylynge pleasaunce, to conquere and gette that thou haste not. I sette nowe the hardest, in my seruyce nowe thou deidest for sorowe of wā tynge in thy desyres: trewlye all heauenlye bodyes wyth one voyce shul come & make me lody in thy comynge, and saye welcome oure fere, and worthy to entre into Iupyters ioye for thou wyth myght haste ouercome dethe, [Page cccxxvi] thou woldest neuer flytte out of thy seruyce, and we all shul now pray to the goddes row by rowe to make thilk Margarite y t no routh had in this persone, but vnkyndely wythout comforte let the deye, shall besette her selfe in suche wyse, that in erthe for parte of vengeaunce, shal she no ioye haue in loues seruyce, and when she is deed, then shal her soule ben brought vp in to thy presence, and whyther thou wylte chese, thylke soule shall ben commytted. Or els after thy dethe anone all the foresayd heuenly bodyes by one accorde, shall benōmen from thylke perle, all the vertues that fyrste her were taken, for she hathe hem forfeyted, by that on the my seruaunte in thy lyue she wolde not suffre to worche all vertues, withdrawen by myght of the hygh bodyes: why then shuldest thou wene so any more? And yf thy lyste to loke vpon the lawe of kynde, and wyth order whyche to me was ordayned, sothely none age, none ouertournynge tyme, but hytherto had no tyme ne power to chaunge the weddinge, ne y e knotte to vnbynde of two hertes thorow one assent in my presence, together accorden to enduren tyll dethe hem departe. What trowest thou euery ydeot w [...]tte the menyng and the priuy entente of these thynges? they wene forsothe that suche accorde may not be, but the rose of maydenhede be plucked, do waye, do waye, they knowe nothyng of thys: for consente of two hertes alone, maketh the fastenynge of the knotte, neyther law of kynde, ne mannes lawe, determyneth neyther the age ne y e qualyte of persones, but onely accorde betwene thylke twaye. And trewlye after tyme that suche accorde by theyr consent in hert, is ensealed & put in my treasory amonges my priuy thynges: then gynneth the name of sponsayle, and althoughe they breaken forwarde both, yet suche mater ensealed is kept in remē braunce for euer. And se nowe that spouses haue the name anone after accorde, thoughe the rose be not take. The aungell badde Ioseph take Marye hys spouse, and to Egypte wende: Lo she was cleped spouse, and yet to forne ne after neyther of hem bothe mente no fleshly luste knowe, wherfore the wordes of trouthe accorden, that my seruaūtes shulden forsake both father and mother, and be adherande to hys spouse, and they two in vnite of one fleshe shulden accorde. And thys wyse two that werne fyrste in a lytell maner dysacordaunt, hygher that one and lower that other, bene made euenlyche in gree to stonde. But nowe to enfourme the that ye ben lyche to goddes, these clerkes sayne, and in determynacion shewen, that thre thinges hauen y e names of goddes ben cleped, that is to saine: man, dyuell, and ymages, but yet is there but one god, of whom al goodnesse, all grace, and al vertue cometh, and he is louyng & trewe, and euerlastynge, & pryme cause of al beynge thynges: but men bene goddes, louynge and trewe, but not euerlastyng, and that is by adopcion of the euerlastynge god. Dyuels ben goddes styrrynge by a maner of lyuynge, but neyther bene they trewe ne euerlastyng, and theyr name of godlyheed they han by vsurpacion, as the prophete sayeth: Al goddes of gentyles, that is to saye paynims, are dyuels But ymages bene goddes by nuncupacion, and they ben neyther lyuynge ne trewe ne euerlastynge: After these wordes they celapē goddes ymages wrought with mennes handes. But nowe reasonable creature, that by adopcion alone arte to the greate god euerlastynge, and therby thou arte god cleaped: let thy fathers maners so entre thy wyttes, that thou myght folowe, in as moche as longeth to the thy fathers worshyppe, so that in nothynge thy kynde from hys wyll declyne, ne from hys nobley peruerte. In thys wyse yf thou werche, thou arte aboue all other thynges saue god alone, and so say no more thyne herte to serue in to hye a place.
FUlly haue I nowe declared thyne estate to be good, so thou folowe therafter, & that the abiection fyrste be the aleged in worthines of thy margarite shal not the lette, as it shal forther y e, & encrease the, it is nowe to declare, y e last abiection in nothyng may greue.
Yes certes (ꝙ I) both greue and let muste it nedes, the contrary maye not ben proued, and se now why. Whyle I was glorious in worldly welfunesse, and had such goodes in welth as maken men ryche, tho was I dra [...] in to companyes that loos, pryse, and name yeuen: tho loutēden blasours, tho curreyden glosours, tho welcomedē flatterers, tho worshypped thilke, that nowe deynen not to loke Euery wight in such erthly wele habaūdant [Page] is hold noble, precious, benigne, and wyse to do what he shall, in any degre that men hym set, al be it that the sothe be in the contrary of all tho thynges: But he that can, ne neuer so well hym behaue, & hath vertue haboūdaunt in manyfolde maners, & be not welthed with suche erthly goodes, is holde for a foole, and sayd hys wyt is but sotted. Lo howe false for auer is holde trewe. Lo howe trewe is cleaped false for wantynge of goodes. Also lady, dygnities of offyce maken men mykel comended as thus: he is so good, were he oute hys pere shuld men not fynde. Truely I trowe of some suche that are so praysed, were they out ones, another shulde make hym so be knowe he shulde of no wyse no more ben loked after: but onely fooles well I wotte, desyren suche new thinges. Wherfore I wōder that thilke gouernoure, out of whome alone the causes proceden, that gouerne all thynges, whych that hath ordeyned thys world in werkes of the kyndely bodyes so be gouerned, not with vnstedfast or happyous thynge, but with rules of reason, whych shewen the course of certayne thynges: why suffreth he such slydyng chaunges, that mysturnen suche noble thynges as ben we men, that arne a fayre parsell of the erthe, and holdē the vpperest degre vnder god of benigne thinges, as ye saide right nowe your selfe, shulde neuer man haue bene set in so worthy a place, but if his degre were ordeyned noble. Alas, thou that knyttest the purueyaunce of al thynges, why lokest thou not to amenden these defautes: I se shrewes that han wicked maners, sytten in chayres of do nes, lambes to punyshen, there wolues shulden be punyshed. Lo vertue shynende naturallly, for pouertie lurketh and is hydde vnder cloude▪ but the moone false forsworne, as I knowe my selfe, for aue [...] & yeftes hath vsurped to shyne by daye lyght, w t peynture of other mens praysynges: and truely thylke forged lyȝt fouly shuld fade, were the trouth away of colours fayned. Thus is night turned into daye, and daye in to nyght, wynter into sommer, & sommer into wynter, not in dede, but in mysclepyng of folyshe people.
Now (quod she) what wenest thou of these thynges? howe felest thou in thyne herte, by what gouernaunce y t thys cometh aboute?
Certes (ꝙ I) that wotte I neuer, but yf it be that fortune hath graunt from aboue, to lede the ende of men as her lyketh. Ah nowe I se (quod she) thentent of thy meanyng: Lo bycause thy worldly goodes ben fullych dyspente, thou berafte out of dygnite of offyce, in whych thou madest the gatheryng of thylke goodes, and yet dyddest in that office by coū sayle of wyse, any thynge were ended: & true were vnto hem, whose profyte thou shuldest loke, and seest nowe many that in thylke heruest made of the mokel, and now for glosing of other, deineth the nought to forther, but enhaunsen false shrewes, by wytnessynge of trouthe. These thynges greueth thyne herte to sene thy selfe thus abated, & then fraylte of mankynde ne setteth but lytel by the lesers of suche rychesse, haue he neuer so moche vertue and so thou wenest of thy iewell to renne in dyspyte, and not ben accepted into grace: All thys shal the nothyng hynder. Nowe (ꝙ she) fyrst thou wost wel thou lostest nothing that euer thou myghtest chalēge for thyne owne: when nature brought the forthe, come thou not naked out of thy mothers wombe? thou haddest no rychesse, and when thou shalt entre into the ende of euery fleshly body, what shalt thou haue wyth the then? So euery rychesse thou haste in tyme of thy lyuynge, nys but lente, thou myght therin chalenge no propertie. And se now euery thyng that is a mā nes owne, he may do therwyth what hym lyketh, to yeue or to kepe: but ryches thou playnest from the lost, yf thy myght had stretched so ferforth, fayne thou woldst haue hem kept multiplied with mo other: and so ayenst thy wyl ben they departed frō the, wherfore they were neuer thyn. And if thou laudest & ioyest any wyght, for he is stuffed with such maner rychesse, y u arte in y t beleue begyled, for thou wenest thylke ioy to be selynesse or els ease, & he that hath loste suche happes to ben vnsely Yea forsoth (ꝙ I). Wel (ꝙ she) then woll I proue that vnsely in that wyse is to prayse, & so y e tother is y e cōtrary to be lacked. Howe so (ꝙ I)? For vnsely (ꝙ she) begyleth not, but sheweth thentent of her workyng. Et ecōtra Selynesse begyleth, for in prosperite she maketh a iape in blyndnesse, that is she wyndeth hym to make sorowe when she withdraweth wolt thou not (ꝙ she) prayse hym better that sheweth to y u hys herte, tho it be with bytāde wordes & dispytous, thē him y e gloseth & thinketh in theyr absence to do the many harmes [Page cccxxv] Certes (ꝙ I) the one is to cōmende, & the other to lacke & dyspyce. A ha (ꝙ she) ryght so ease whyle he lasteth, gloseth & flatereth, and lyghtly voydeth whē she moste plesaūtly sheweth, & euer in her absence she is about to do the tene & sorowe in herte: but vnsely all be it wyth bytande chere, sheweth what she is, & so doth not that other, wherfore vnsely dothe not begyle. Selynesse dysceyueth: vnsely put awaye doute. That one maketh men blynde, that other openeth theyr eyen in shewyng of wretchednesse. The one is ful of drede to lese that is not his owne: that other is sobre and maketh men dyscharged of mokell heuynesse in burthen. The one draweth a man from very good, y e other haleth hym to vertue by the hookes of thoughtes. And wenyst thou not that thy dysease hath done the mokel more to wynne, then euer yet thou lostest? and more then euer the contrary made the wynne. Is not a greate good to thy thynkynge, for to knowe the hertes of thy sothfast frēdes▪ Pardy they ben proued to y e ful, & the trewe haue dysceuered from the false. Trewly at the goynge of the ylke brotel ioy, ther yede no more awaye, then the ylke that was not thyne proper: He was neuer from that lyghtly departed, thyne owne good therfore leaueth it styl wyth the. Nowe good (quod she) for howe moche woldest thou somtyme haue boughte thys very knowyng of thy frendes, from the flatterynge flyes that the glosed, when thou thought thy self sely? But thou that playnest of losse in rychesse, hast founden the most dere worthy thynge that thou clepest vnsely, hath made the moche thynge to wynnen. And also for conclusion of all, he is frende that nowe leaueth not hys herte frō thyne helpes. And yf that Margarite denyeth nowe not to suffre her vertues shyne to the wardes, wyth spreadynge beames, as farre or farther then yf thou were sely in worldly ioye: trewely I saye not els but she is somdele to blame.
Ah, peace (quod I) and speake nomore of thys, myne hert breaketh, now thou touchest any suche wordes. A well (quod she) then let vs syngen, thou hearest no more of these thynges at thys tyme.
¶Thus endeth the fyrste boke of the Testament of Loue, and here after foloweth the seconde.
VEry welthe maye not be founden in al thys world and that is well sene:
Lo howe in my moost comforte, as I wende & moste supposed to haue hadde ful answere of my contrary thoughtes, sodaynly it was vanysshed. And all the workes of man faren in the same wyse, when folke wenen beste her entente for to haue, and wylles to perfourme, anone chaungynge of the lyft syde to y e ryght halue, tourneth it so clene into another kynde that neuer shall it come to the fyrste plyte in doynge.
O thys wrongful sterynge so soone other wysed out of knowynge, but for my purpose was at my begynnynge, and so dureth yet, yf God of hys grace tyme woll me graunt, I thynke to perfourme thys worke, as I haue begonne in loue, after as my thynne wytte, with inspiracion of him that hildeth al grace woll suffre. Greuously god wotte haue I suffred a great throwe that the romayne Emperour, whyche in vnite of loue shulde accorde and euery wyth other, in cause of other to auaunce, and namely sythe thys empyre to be corrected of so many sectes in heresie, of faith, of seruyce, o rule in loues religion. Trewlye al were it but to shende errontous opinions, I maye it no lenger suffre: for many menne there ben that sayne loue to ben in grauel and sande, that wyth see ebbynge and flowynge woweth, as ryches that sodaynly vanysheth And some sayne that loue shuld be in wyndy blastes, that stoundmele turneth as a phane, and glorye of renome, whyche after lustes of the varyaunt people is areysed or stylled. Many also wenen that in the sonne and the moone, and other sterres, loue shulde ben foū den, for amonge all other planettes moste soueraynly they shynen, as dygnityes in reuerence of estates rather then good han and occupyen. Ful many also there ben that in okes and in huge postes supposen loue to be groū ded, as in strength & in might, which mowen not helpen theyr owne wretchednesse, when they gynne to fall. But suche dyuersyte of sectes ayenst the ryghtfull byleue of loue, these errours ben forth spredde, that loues seruaū tes in trewe rule and stedfaste faythe, in no place darne apere: Thus irrecuperable ioy is [Page] went, and anoy endlesse is entred, for no man aryght reproueth suche errours, but confyrmen theyr wordes, and sayne that bad is noble good, and goodnes is badde: to whyche folke the prophet byddeth, wo without ende.
Also many tonges of great false techinges in gylynge maner, principally in my tymes, not only wyth wordes, but also wyth armes loues seruauntes and professe in hys religyō of trewe rule, pursewen to confoūden and to dystroyen. And for as moche as holy fathers that oure christen faythe aproued and strengthed to the iewes, as to mē resonable, and of dyuinite lerned, proued thilke fayth with resones, and wyth authorities of the olde testament & of the newe, her pertinacye to distroy But to paynyms, that for beestes and houndes were holde, to put hem out of theyr errour, was myracles of god shewed. These thynges were fygured by comynge of thāgel to the shepeherdes, and by the sterre to paynyms kynges, as who sayeth: angel reasonable to resonable creature, and sterre of myracle to people bestial not lerned, werne sent to enforme. But I louers clerke in all my connyng and with al my mightes, truly I haue no such grace in vertue of myracles, ne for to dyscomfyte falsheedes, suffyseth not authorites alone, sythen that suche heretykes and mayntenours of falsytes. Wherfore I wote wel sythen that they ben men, and reason is approued in hem, the clowde of erroure hath her reason bewonde probable resons, whych that catchende wyt rightfully may not with sytte. By my trauaylynge studye I haue ordeyned hem, wyth y e authorite mysglosed by mannes reason, to graunt shall be enduced.
Now gynneth my penne to quake, to thynken on the sentences of the enuyous people, whych alwaye ben redy, both ryder and goer to skorne and to iape thys leude boke, and me for rancoure & hate in theyr hertes they shullen so dyspyse, that althoughe my booke be leude, yet shall it ben more leude holden, and by wycked wordes in many maner apayred. Certes me thynketh the sowne of theyr bad speche, ryght nowe is full both myne eares. O good precious Margarite, myne herte shulde wepe yf, I wyste ye token hede of suche maner speche, but trewly I wotte wel in that your wysedom shal not asterte. For of god maker of kynde wytnesse I toke, that for none enuy ne yuell haue I drawe thys matter together, but onely for goodnesse to maintayne, and errours in falsytees to destroye. Wherfore (as I sayde) wyth reason I thynke, thylke forsayd errours to distroye and dequace.
These reasons and suche other, yf they enduce men in loues seruyce, trewe to beleue of parfyte blysse, yet to full fayth in credence of deserte, fully mowe they not suffise, sythen faythe hath no meryte of mede, when mannes reason sheweth experience in doynge. For vtterlye no reason the parfyte blysse of loue by no waye may make to be comprehended. Lo what is a parcell of louers ioye, parfyte scyence in good seruyce, of theyr desyre to comprehende in bodely doynge the lykyng of the soule, not as by a glasse to haue contemplacyon of tyme comynge, but thylke fyrste ymagyned and thought, after face to face in beholdynge: what herte, what reason, what vnderstandynge can make hys heuen to be feled and knowe wythout assaye in doynge? certes none. Sythen then of loue cometh suche fruyte in blysse, and loue in him selfe is the moste amonge other vertues, as clerkes sayne: The sede of suche spryngynge in all places, in all countreys, in al worldes shulde ben sowe.
But o welawaye thylke sede is forsake, & mowen not ben suffred the lāde tyllers to see a werke, wythout medlynge of cockle, badde wedes whych somtyme stonken, hath caught the name of loue amonge ydiotes and badde meanynge people. Neuer the later, yet how so it be that men cleape thylke kynge precyousest in kynde, wyth many eke names, that other thynges, that the foule yeuen the ylke noble name, it sheweth well that in a maner men haue a great lykynge in worshyppynge of thilke name, wherfore thys worke haue I wryt, and to the tytled of loues name, I haue it auowed in a maner of sacrifice, that where euer it be radde, it mowe in merite by the excellence of thylke name the more wexe in authorite and worshyppe of takynge in hede, and to what entente it was ordayned, the infeeres mowen be moued: Euery thynge to whome is owande occasyon done as for hys ende Aristotle supposeth that the actes of euery thynge ben in a maner hys fynall cause. [Page cccxxvi] A fynal cause is noblerer or els euen as noble as thylke thynge that is fynally to thilke ende, wherfore accion of thyng euerlastyng, is demed to be eternal, and not temporal, sythen it is his fynal cause: Ryght so the actes of my boke loue, and loue is noble, wherfore though my boke be leude, the cause w t which I am stered, and for whom I ought it done, noble forsothe ben bothe. But bycause that in connynge I am yonge, and canne yet but crepe, this leude A, b, c, haue I sette in to lernyng, for I can not passen the tellyng of thre as yet: and yf god wyl in shorte tyme I shall amende this leudnesse in ioynyng syllables, whyche thyng for dulnesse of wytte I maye not in thre letters declare. For trewly I saye the goodnesse of my Margaryte perle wolde yeue mater in endityng to many clerkes: certes her mercy is more to me swetter than any lyuynges, wherfore my lyppes mowen not suffyse in spekyng of her full laude and worshyppe as they shulde. But who is that in knowynge of the orders of heuen, & putteth his resones in the erthe? I for sothe may not w t blere eyen, the shynyng sonne of vertue in bright whele of this Margaryte behold, therfore as yet I maye her nor discryue in vertue as I wolde. In tyme comyng in another tretyse thorowe goddes grace, this sonne in clerenesse of vertue to be knowe, and howe she enlumyneth al this day, I thynke to declare.
IN this meane whyle this cōfortable lady ganne syng, a wōder mater of endityng in latyn, but trewly the noble colours in rethorykwyse knytte were so craftely, y t my connyng wol not stretche to remē bre, but the sentence I trow somdele haue I in mynde. Certes they were wōder swete of sowne, and they were touched al in lamentacyon wyse, and by no werbles of myrthe: Lo thus ganne she synge in latyn, as I may cō strewe it in our englyshe tonge.
Alas that these heuenly bodyes their light and course shewen, as nature yaue hem in cō maundement at the gynnyng of the first age, but these thynges in free choyce of reson han none vnderstondynge: but man that ought to passe all thynge of doynge, of ryght course in kynde, ouer whelmed sothnesse by wrongfull tytle, and hath drawē the sterre of enuye to gon by his syde, that the clyps of me that shulde be his shynande sonne, so ofte is seyl, that it wened thilke errour thorowe hē come in, shulde ben myne owne defaute. Trewely therfore I haue me withdrawe, & made my dwellynge out of lande in an yle by my selfe, in the occian closed, and yet sayn there many they haue me harberowed but god wote they faylen. These thynges me greuen to thynke, and namely on passed gladnesse, that in thys worlde was wonte me dysporte of hygh and lowe, and nowe it is fayled: they that woldē maystries me haue in thylke stoundes. In heuen on hyghe aboue Saturnes sphere, in seasonable tyme were they lodged, but nowe come queynte consaylours that in no house woll suffre me soiourne, wherof is pyte: and yet sayne some that they me haue in celler wyth wyne shede, in gernere there corne is layde, couered wyth whete, in sacke sowed with wolle, in purse with money fast knytte, amonge pannes mouled in a wyche, in presse amonge clothes layde wyth ryche pelure arayed, in stable among horse & other beestes, as hogges, shepe, and nete, and in other manye wyse. But thou maker of lyght (in wynkynge of thyne eye the sonne is queynt) wost ryght well that I in trewe name was neuer thus herberowed. Somtyme to forne the sonne in the seuenth partye was smyten, I bare bothe crosse and mytre, to yeue it where I wolde. With me the pope went a fote, and I tho was worshypped of all holye churche Kynges baden me their crownes holdē. The lawe was set as it shulde: tofore the iuge as well the poore durste shewe hys grefe as the ryche, for all hys money. I defended tho taylages, and was redy for the poore to pay. I made gret feestes in my tyme, & noble sōges & maryed damoselles of gētyl feture, withouten golde or other rychesse. Poore clerkes for wytte of schole, I sette in churches, and made such persones to preache: and tho was seruyce in holy churche honest and deuoute, in pleasaunce bothe of god and of the people. But nowe the leude for symonye is auaunced, and shendeth all holy churche. Nowe is stewarde for his achates, nowe is courtyour for hys debates, nowe is eschetoure for hys wronges, nowe is losell for hys songes, personer and prouendre alone, wyth whych manye thriftye shulde encrease. And yet is thys [Page] shrewe behynde, free herte is forsake, and losengeour is take. Lo it accordeth, for suche there ben that voluntarye lustes haunten in courte with rybaudye, that tyl midnight and more woll playe and wake, but in the churche at matyns he is behynde, for yuell disposycion of hys stomake: therfore he shulde eate beane breed, & so dyd hys syre, his estate therwith to strenghthen. Hys auter is broke, and lowe lythe in poynte to gone to the erth, but hys horse muste ben easy and hye to beare hym ouer great waters. Hys chalyce poore, but he hath ryche cuppes. No towayle but a shete there god shal ben handled. And on his meate borde there shal ben borde clothes and towelles many payre. At masse serued but a clergyon: fyue squiers in hall. Poore chaunsell, open holes in euery syde: beddes of sylke wyth tapytes goyng all aboute his chambre. Poore masse boke and leude chapelayne, and broken surplyce wyth manye an hole: good houndes and many, to hounte after harte & hare, to fede in theyr feestes. Of poore men haue they great care, for they euer craue, and nothynge offren, they wolden haue hem doluen. But amonge legystres there dare I not come, my doynge they sayne maken hem nedy, they ne wolde for nothynge haue me in towne, for than were tort and forthe nought worthe an hawe aboute and pleasen no men but thylke greuous & torcious ben in myght and in doynge: these thynges to forne sayde mowe well yf men lyste ryme, trewly they acorde nothynge. And for as moche as al thynges by me shulden of ryght ben gouerned, I am sorye to se that gouernaunce fayleth, as thus: to sene smale and lowe gouerne the hye and bodyes aboue. Certes that polesye is naught, it is forbode by them that of gouernaunce treaten and enformen. And right as beestly wytte shulde ben subiect to reason, so erthly power in it selfe, the lower shulde ben subiect to the hygher. What is worth thy bodye, but it be gouerned wyth thy soule? ryght so lytell or naught is worthe erthely power, but if reignatyfe prudence in heedes gouerne the smale, to whyche heedes the smale owen to obey, and suffre in their gouernaunce. But soueraynnesse ayenwarde shulde thynke in thys wyse: I am seruaunt of these creatures to me delyuered, not lorde but defendour, not mayster but enfourmer, not possessoure but in possessyon, & to hem lyche a tree in whiche sparowes shullen stelen, her byrdes to noryshe and forthe brynge vnder suretye ayenst all raueynous foules and beestes, and not to be tyraunt them selfe. And than the smale in reste and quyete, by the heedes well disposed owen for their soueraynes helth and prosperyte to pray, and in other doynges, in mayntenaunce therof performe, wythouten other admynistracion in rule of any maner gouernaūce. And they wyt haue in hem, and grace to come to such thinges, yet shulde they cease tyll theyr heedes them cleped, although profyte and pleasaunce shulde folowe. But trewlye other gouernaunce ne other medlynge ought they not to clayme, ne the heedes on hem to put. Trewly amonges cosynage dare I not come, but yf rychesse be my meane, sothly she and other bodily goodes maketh nygh cosynage, ther neuer propynquite ne alyaūce in lyue was, ne shulde haue be, nere it for her medling maners, wherfore kyndly am I not ther leged. Pouert of kynred is behynde, rychesse suffreth hym to passe: truly he saith he come neuer of Iaphetes chyldre. Wherof I am sory that Iaphetes chyldren for pouert, in no linage ben rekened, & Caynes chyldren for ryches be maked Iaphetes heires. Alas thys is a wonder chaunge bytwene tho two Noes chyldren, sythen that of Iaphetes ofspryng comeden knightes, & of Cayn discended y e lyne of seruage to his brothers chyldre Lo howe gentyllesse and seruage as cosyns, bothe discended out of two bretherne of one body: wherfore I saye in sothnesse, that gentylesse in kynrede maken not gentyll lynage in succession, without deserte of a mans own selfe. Where is nowe the lyne of Alysanndre the noble, or els of Hector of Troye? who is discended of ryght bloode of lyne fro king Artour? Parde syr Perdicas, whom that kyng Alisandre made to bē his heire in Grece, was of no kynges bloode, hys dame was a tombystere. Of what kynred ben the gētyles in our dayes: I trow therfore if any good be in gentylesse, it is only that it semeth a maner of necessyte be input to gentylmen, that they shulden not varyen fro the vertues of their auncestres. Certes al maner lynage of men ben euen liche in byrth, for one father maker of al goodnes enformed hem all, & al mortal folke of one sede arne greyned, wherto auaūt men [Page cccxxix] of her lynage, in cosynage or in elde fathers. Loke nowe the gynnyng, and to god maker of mans person, there is no clerke ne no worthy in gentylesse: and he that norysheth hys corare wyth vyces and vnresonable lustes, and leaueth the kynde course, to whych ende hym brought forthe hys byrthe, trewly he is vngentyll, and amonge clerkes may ben nēpned. And therfore he that woll ben gentyl, he mote daūten hys fleshe fro vyces that causen vngentylnesse, and leaue also reignes of wicked lustes, and drawe to hym vertue, that in all places gentylnesse gentylmen maketh. And so speke I in feminyne gendre in generall, of tho persones at the reuerence of one, whom euery wyght honoureth, for her boū tie and her noblesse ymade her to god so dere that hys moder she became, and she me hath had so great in worshyp, that I nyll for nothynge in open declare, that in any thynge ayenst her secte maye so wene: for all vertue and al worthynesse of pleasaunce in hem haboundeth. And although I wold any thyng speke, trewly I can not, I may fynde in yuel of hem no maner mater.
RIght wyth these wordes she stynte of that lamentable melodye, and I ganne wyth a lyuely herte to praye, yf that it were lykynge vnto her noble grace, she wold her deyne to declare me the mater that fyrste was begonne, in whiche she lefte and stynte to speke beforne she gan to synge.
O (ꝙ she) thys is no newe thyng to me, to sene you menne desyren after mater, whyche your selfe caused to voyde.
Ah good lady (ꝙ I) in whom victorie of strength is proued aboue al other thynge, after the iugement of Esoram, whose lordshyp all lignes: who is that right as emperour hē cōmaundeth, whether thilke ben not womē, in whose lykenesse to me ye aperen. For right as man halte the principalte of all thyng vnder his beynge, in the masculyne gender, and no mo genders ben there but masculyne and femenyne, all the remenaunt ben no gendres but of grace, in facultie of grammer. Ryght so in the femenyne, the women holden the vpperest degree of all thynges vnder thilke gendre conteyned. Who bryngeth forth kynges, whyche that ben lordes of see and of earthe? and al peoples of womē ben borne: they norysshe hem that graffen vynes, they maken men comforte in their gladde cheres. Her sorowe is dethe to mannes herte. without women the beyng of mē were impossible. They conne with their swetnesse the crewel herte rauyshe and make it meke, buxome, and benigne, wythout violence meuynge. In beautie of theyr eyen, or els of other maner fetures is all mēs desyres, yea more thā in golde precious stones, eyther any rychesse. And in thys degree lady your selfe manye hertes of men haue so bounden, that parfyte blysse in womankynde to ben, men wenen, and in nothynge els. Also lady the goodnesse, the vertue of women, by properte of discrecyon, is so well knowen, by lytelnesse of malyce, that desyre to a good asker by no waye conne they warne: and ye thanne that woll not passe the kynde werchynge of your sectes by generall discrecyon, I wotte wel ye wol so enclyne to my prayere, that grace of my requeste shall fully ben graunted. Certes (ꝙ she) thus for the more parte fareth al mankynde to praye, and to crye after womans grace, and fayne manye fantasyes to make hertes enclyne to your desyres: and whan these sely womē for freelte of theyr kynde beleuen your wordes, and wenen al be gospell the promyse of your behestes, than graunt they to you their hertes, and fulfyllen your lustes, wherthrough theyr lyberte in maystreship that they toforn had is thralled, and so maked souerayn and to be prayed, that fyrste was seruaunte, and voyce of prayer vsed. Anone as fylled is your luste, manye of you be so trewe, that lytell hede take ye of suche kyndenesse, but wyth traysoun anon ye thynke hem begyle, and let lyght of that thynge whyche fyrste ye maked to you wonders dere, so what thyng to women it is to loue any wight er she hym well knowe, & haue him proued in many halfe, for euery glyttryng thynge is nat golde, & vnder colour of fayre speche many vices may be hid and conseled. Therfore I rede no wyght to trust on you to rath, mens chere & her speche right gylefull is full ofte, wherfore without good assay, it is nat worthe on many on you to truste: Trewly it is right kyndely to euery man that thynketh women betraye, & shewē outward al goodnesse, til he haue his wil performed. [Page] Lo the byrde is begyled with the mery voice of the foulers whistel. Whan a woman is closed in your nette, than wol ye causes fynden, and beare vnkyndenesse her vnhande or falsete vpon her putte, youre owne malycious trayson wyth suche thynge to excuse. Lo than han women none other wrech in vengeaunce, but bloder and wepe tyl hem lyst stynte, and sorily her mishap complayne, and is put in to wenynge that all men ben so vntrewe. Howe often haue men chaunged her loues in a lytell whyle, or els for faylyng theyr wyll in theyr places hem sette: for frenshyp shal be one, and fame with another him lyste for to haue, and a thirde for delyte, or els were he loste bothe in packe and in clothes: Is this fayre? nay god wot, I maye nat tell by thousande partes, the wronges in trechery of suche false people, for make they neuer so good a bonde, all sette ye at a myte whan your hert tourneth: And they that wenen for sorow of you dey, the pyte of your false herte is slowe out of towne. Alas therfore, y t euer anye woman wolde take anye wyght in her grace, tyll she knowe at the full on whome she myght at all assayes trust. Women cone no more crafte in queynte knowynge, to vnderstande the false disceyuable coniectementes of mannes begilynges. Lo howe it fareth, though ye men gronen and cryen, certes it is but disceyt, & that preueth well by thendes in your werkynge. Howe many women haue ben lorne, and wyth shame foule shent by long lastyng tyme, which thorowe mēnes gyle haue ben disceyued? euer their fame shal dure, and theyr dedes radde and songe in many londes, that they han done recoueren shal they neuer, but alwaye ben demed lightly, in suche plyte ayen shulde they fall, of whyche slaunders and tenes ye false men and wicked ben the verey causes, on you by ryght ought these shames and these reproues all holy discende. Thus arne ye all nyghe vntrewe, for all youre fayre speche youre herte is full fyckell. What cause han ye women to dispyse? better fruyte than they ben, ne swetter spyces to youre behoue mowe ye not fynde, as farre as worldely bodyes stretchen. Loke to theyr formynge at the makynge of theyr persones by god in ioye of paradyce, for goodnesse of mans propre bodye were they maked, after the sawes of the Byble, rehersynge goddes wordes in thys wyse: It is good to mankynde that we make to hym an helper. Lo in paradyse for your helpe was this tree graffed, out of whyche all lynage of man discendeth: yf a man be noble frute, of noble frute it is sprongen: the blysse of paradyse to mennes sory hertes, yet in thys tree abydeth. O noble helpes ben these trees, and gentyll iewell to ben worshypped of euery good creature: He that hem anoyeth dothe hys owne shame, it is a comfortable perle ayenst all tenes. Euerye companye is myrthed by theyr present beyng. Trewely I wyste neuer vertue, but a womā were therof the rote. What is heauen the worse though sarazins on it lyen? Is your faythe vntrewe though rennogates maken theron leasynges. If the fyre dothe anye wyght brenne, blame hys owne wytte that put him selfe so farre in the heate. Is not fyre gentyllest and moste element, comfortable amonges all other▪ fyre is chefe werker in fortherynge sustenaunce to mankynde: shall fyre ben blamed for it brende a foole naturelly, by hys owne stulty wytte in sterynge? Ah wycked folkes, for youre propre malyce, and shreudnesse of your selfe: ye blame & dispyse the precioust thyng of youre kynde, and whyche thynges amonge other moste ye desyren. Trewely Nero and hys chyldren ben shrewes, that dispysen so theyr d [...]es. The wyckednesse and gylyng of me, in disclaundryng of thylke that moste hathe hem gladed and pleased, were impossyble to write or to nempne. Neuer y e later yet I say he that knoweth a way, may it lightly passe: eke an herbe proued may safely to smertande sores ben layde: So I say, in him that is proued is nothyng such yuels to gesse. But these thynges haue I rehersed to warne you women al at ones that to lyghtly without good assaye ye assenten not to mannes speche. The sonne in the day light is to knowen from the moone that shyneth in the nyght. Nowe to the thy self (quod she) as I haue ofte sayd, I knowe wel thyne herte thou arte none of al the tofore nempned people, for I knowe wel the contynaunce of thy seruyce, that neuer sythen I set the a werke, myght thy Margaryte for plesaunce, frendshyp, ne fayrehede of none other, be in poynte moued frome thyne herte, wherfore in to myne housholde hastely I wol that thou entre, and all y e parfyte priuyte [Page cccxxx] of my werkynge make it be knowe in thy vnderstondynge, as one of my pryuy famyliers. Thou desyrest (ꝙ she) fayne to here of tho thynges there I lefte. Yea forsothe (ꝙ I) that were to me a great blysse. Nowe (ꝙ she) for thou shalt not wene that womans condycyons for fayre speche suche thynge belongeth.
THou shalt (ꝙ she) vnderstond fyrste amonge al other thynges, that all the cure of my seruyce to me in the parfyte blysse in doynge is desyred in euery mannes herte, be he neuer so moche a wretche, but euerye man trauayleth by dyuers studye, and seke thylke blysse by dyuers wayes, but al the endes are knyt in selynesse of desyre in the perfyte blisse that is suche ioye, whan men it haue gotten, there lyueth nothynge more to ben coueyted: But howe that desyre of suche perfectyon in my seruyce be kyndely sette in louers hertes, yet her erronyous opinyons mysturne it by falsenesse of wenyng. And although mennes vnderstandynge be mysturned, to knowe whyche shulde ben the way vnto my person, and whyther it abydeth: yet wote they there is a loue in euery wyght, weneth by y t thyng that he coueyted moste, he shulde come to thylke loue, and that is parfyte blysse of my seruauntes, but than fulle blysse may not be, and there lacke anye thynge of that blysse in anye syde. Eke it foloweth than, that he that must haue full blysse, lacke no blysse in loue on no syde.
Therfore ladye (ꝙ I) tho thylke blysse I haue desyred, and sothe toforne this my selfe by wayes of riches, of dignite, of power, and of renome, wenynge me in tho thrages had ben thylke blysse, but ayenst the heere it turneth. Whan I supposed beste thylke blysse haue get and come to the ful purpose of your seruyce, sodaynly was I hyndred, and throwen so fer abacke, that me thynketh an impossyble to come there I lefte. I woll well (ꝙ she) & therfore hast thou fayled, for thou wentest not by the hye way: a lytel misgoyng in the gynnynge causeth mykyll erroure in the ende, wherfore of thylke blysse thou fayledest for hauynge of rychesse, ne none of the other thynges thou nempnedest, mowen nat make suche parfyte blysse in loue as I shall shew. Therfore they be nat worthy to thylke blysse, and yet somwhat muste ben cause and waye to thylke blysse: Ergo there is some suche thyng and some way, but it is lytell in vsage and that is nat openlye yknowe. But what felest in thyne herte of the seruyce, in whyche by me thou art entred: wenest aught thy selfe yet be in the hye waye to my blysse? I shall so shewe it to the, thou shalte nat consaye the contrary.
Good lady (ꝙ I) altho I suppose it in my herte, yet wolde I here thyne wordes, howe ye meanen in this mater. (Quod she) that I shall wyth my good wyl. Thylke blysse desyred, some deale ye knowē, altho it be nat parfytly, for kyndely entention ledeth you therto, but in thre maner lyuenges is all suche ways shewed. Euery wight in this world to haue thys blysse one of thylke thre wayes of lyues muste procede, whyche after opynions of great clerkes arn by names cleaped, bestiallich, resonablich, is vertuous: manliche is worldelich, bestialliche is lustes & delytable nothynge restrayned by brydell of reason, all that ioyeth and yeueth gladnesse to the hert, and it be ayenst reason, is lykened to bestyall lyueng, whyche thynge foloweth lustes and delytes, wherfore in suche thynge maye nat that precious blysse that is mayster of al vertues abyde. Youre fathers to forne you haue cleaped suche lusty lyuenges after the flesshe passyons of desyre, whyche are innominable to fore god and man bothe. Than after determination of suche wyse, we accorden that suche passyons of desyre shull nat be nempned, but holden for absolute frome all other lyuenges and prouynges, and so lyueth in to lyuenges, manlyche and resonable to declare the maters begonne. But to make the fullye haue vnderstandynge in manlich lyuenges, whiche is holden worldlich in these thynges so that ignoraunce be made no letter. I woll (ꝙ she) nēpne these forsayd wayes be names and cōclusions. First riches, dignyte, renome and power, shull in thys worke be cleped bodily goodes, for in hē hath ben a gret throwe mānes trust of selynesse in loue, as in riches, suffysance to haue mayntayned that was begon, by worldly catel in dignite, honour, & reuerēce of hem that werne vnderput by maistry therby to obey. In renome glorie of peoples [Page] praysyng, after lustes in their hert, with out hede takyng to qualite & maner of doing, and in power, by trouth of lordshyps mayntenaunce, thynk to procede forth in doynge. In all whyche thynges a longe tyme mans coueytise in commune hath ben greatly groū ded, to come to the blysse of my seruyce, but trewely they were begyled, and for the princypall muste nedes fayle and in helpynge mowe nat auaile. Se why for holdest hym not poore that is nedy? Yes parde (ꝙ I) And hym for dishonored that moche folke deyne nat to reuerence. That is soth (ꝙ I) & what hym that his mightes faylen and mowe nat helpen? Certes (ꝙ I) me semeth of al men he shuld be holden a wretch. And wenest nat (ꝙ she) that he that is lytell in renome, but rather is out of the praysynges of mo men thā a fewe be nat in shame? For soth (ꝙ I) it is shame and villany to hym that coueyteth renome, that more folke nat praise in name thā preyse. Sothe (ꝙ she) thou sayst soth, but all these thynges are folowed of suche maner doynge, & wenden in ryches suffysaunce, in power might, in dignyte worshyp, and in renome glorie, wherfore they discēded in to disceyuable wening, & in that seruice disceyte is folowed. And thus in general, thou & al such other that so worchē faylen of my blysse that ye longe han desyred, wherfore truly in lyfe of reason is the hye way to thys blysse, as I thynke more openly to declare herafter. Neuer the later, yet in a lytell to comforte thy herte, in shewyng of what way thou arte entred thy selfe, and that thy Margaryte maye know the set in the hye way, I wol enforme the in this wise. Thou hast fayled of thy first purpose, bycause thou wentest wronge and leftest the hye way and on thy ryght syde, as thus, thou lokedest on worldly lyueng & that thyng y e begyled, & lightly therfore as a lytel assay thou songedest, but whan I turned thy purpose, & shewed the parte of the hye waye tho thou abode therin, and no dethe ne ferdnesse of none enemy miȝt y e out of thilke way reue, but euer one in thyn hert, to come to the ylke blysse whan thou were arested and fyrst tyme enprisoned, y u were loth to chaunge thy way, for in thy hert thou wendest to haue bē there thou shuldest, & for I had routh to sene the miscaried, & wyst wel thyne ablenesse my seruyce to forther & encrease, I come my selfe wythout other mean to visyt thy person, in comforte of thy hert: and perdy in my cōming thou were greatly gladed, after whiche tyme no disease, no care, no tene, myght moue me out of thy herte. And yet am I gladde and greatly enpited, howe continually thou haddest me in mynde, wyth good auysement of thy conscience, whan thy Kyng and his princes by huge wordes and gret, loked after variaunce in thy speche, and euer thou were redye for my sake in plesaunce of that Margarite peerle, and many mo other, thy bodye to oblyge in to Marces doynge, yf anye contraryed thy sawes, stedfast way maketh stedfast herte wyth good hope in the ende. Trewely I woll that thou it well knowe, for I se the so set and not chaungyng hert haddest in my seruyce, and I made thou haddest grace of thy kynge in foryeuenesse of mykell misdede: to that gracious kyng arte thou mykell holden, of whose grace and goodnesse somtyme herafter I thynke the enforme, whā I shew the grounde where as morall vertue groweth. Who brouȝt y e to werke? who brouȝt thys grace aboute? who made thy herte hardy? Trewly it was I, for haddest thou of me fayled, than of this purpose had neuer taken in this wyse. And therfore I say thou might well truste to come to thy blysse, sythen thy gynnyng hath ben harde, but euer graciously after thy hertes desyre hath proceded. Syluer fyned wyth manye heates men knowen for trewe, and safely men may trust to the alay in werkynge. This diseases hath proued what waye hence forwarde thou thynkest to holde. Nowe in good fayth ladye (quod I tho) I am nowe in, me semeth it is the hye waye and the ryght. Yea forsoth (quod she) and nowe I wol dysproue thy fyrste wayes, by whyche many men wenen to gette thylke blysse. But for as moche as euery herte that hath caught full loue, is tyed wyth queynte knyttynges, thou shalt vnderstande that loue and thylke forsayd blysse toforne declared in this prouinges, shal hote the knot in the hert
well (ꝙ I) this inpossession I wol wel vnderstande. Nowe also (ꝙ she) for the knotte in the herte muste ben from one to another, and I knowe thy desyre: I woll thou vnderstande these maters to ben sayd of thy selfe in dysprouing of thy fyrst seruyce, & in strenghthynge of thylke that thou hast vndertake to [Page cccxxxi] thy Margaryte perle. A goddes halfe (ꝙ I) ryght well I fele that al thys case is possible and trewe, and therfore I admitted al togither. Vnderstāden well (ꝙ she) these termes, and loke no contradiction thou graunt.
If God woll (ꝙ I) of all these thynges wol I not fayle, and yf I graunt contradiccyon, I shulde graunte an impossible, & that were a foule inconuenience, for whych thinges Ladye ywys herafter I thynke me to kepe.
WEll (quod she) thou knoweste hat euerye thynge is a cause wherthrough any thyng hath beynge, that is cleped caused, than yf rychesse causen knotte in herte, thylke rychesse arne cause of thylke precious thyng beyng: but after the sentence of Aristotle, euerye cause is more in dignitie than hys thynge caused, wherthrough it foloweth rychesse to bene more in dignitie thā thilke knot, but rychesses arne kindly naughty, badde, and nedy, & thylke knotte is thyng kyndely good, mooste praysed and desyred: Ergo thinge naughtye, badde, and nedye, in kyndelye vnderstandynge is more worthye than thyng kyndely good, most desyred and praysed: the consequence is false, nedes the antecedent mote bene of the same condition. But that rychesses ben badde, naughty, and nedy, y t woll I proue, wherfore they mowe cause no such thyng, that is so glorious and good: The more rychesse thou hast, the more nede haste thou of helpe hem to kepe. Ergo thou nedeste in rychesse, whyche nede thou shuldest not haue yf thou hem wantest. Than must rychesse bene nedy, that in theyr hauinge maken the nedy to helpes in suretie thy rychesse to kepē, wherthrough foloweth rychesse to bene nedy. Euery thynge causyng yuels is badde and naughty: but rychesse in one causen misease, in another they mowen not euenly stretchē al about. wherof cometh plee, debate, thefte, begylynges, but rychesse to wynne, whych thynges bene bad, & by richesse arne caused: Ergo thylke ryches bene badde, whych badnesse & nede bene knytte in to rychesse by a maner of kyndely propertie, and euery cause and caused accorden, so that it foloweth thylke rychesse to haue the same accordaunce with badnesse & nede, that their cause asketh. Also euery thyng hath hys beyng by his cause, thā yf y e cause be distroyed, the beyng of caused is vanyshed: And so if rychesse causen loue, & richesse weren distroyed the loue shulde vanyshe, but thylke knot and it be trewe maye not vanyshe for no goynge of no richesse: Ergo richesse is no cause of the knotte. And many men as I sayd, setten the cause of the knotte in rychesse, thilke knytten the rychesse, and nothynge the yuell: thylke persons what euer they ben, wenen that rychesse is most worthy to he had, & that make they the cause: & so wene they thylke rychesse be better thā the person. Cōmenly such askē rather after the quantyte than after the qualyte, and such wenen as well by hem selfe as by other, that coniunction of hys lyfe and of hys soule is no more precious, but in as mykel as he hath of riches. Alas howe maye he holden such thynges precious or noble, that neyther han lyfe ne soule, ne ordynaunce of werchynge lymmes: such richesse bene more worthy whan they ben in gatherynge, in departing ginneth his loue of other mens praysyng. And auerice gatheryng maketh be hated and nedy to many out helpes: and whan leueth the possession of suche goodes, & they gynne vanysh, than entreth sorow and tene in theyr hertes. O badde & strayte ben thylke that at theyr departing maketh men teneful and sory, and in the gatheryng of hem make men nedy: Moche folke at ones mowen not togyder moch therof haue. A good gest gladdeth his hoste and al hys meyny, but he is a badde gest that maketh his host nedy & to be aferde of hys gestes goyng. Certes (ꝙ I) me wondreth therfore that the comune opinion is thus: He is worth no more than y t he hath in catell. O (ꝙ she) loke thou be not of that opinion, for yf gold or money, or other maner of richesse shinen in thy sight, whose is that? not thyne: & tho they haue a lytle beautye, they be no thyng in cōparison of our kynd, & therfore ye shulde not set your worthinesse in thyng lower thā your self, for the ryches, the fayrenes, the worthines of thylke goodes yf ther be any such preciousnesse in hem are not thine, thou madest hem so neuer, from other they come to the, & to other they shul from y t: wherfore enbrasest y u other wightes goodes as tho they were thine▪ kind hath draw hem by hem self. It is soth the goodes of the erth [Page] bene ordayned in your fode and noryshynge, but yf thou wolte holde the apayed wyth y e suffyseth to thy kynde, thou shalte not be in daunger of no such ryches, to kinde sufficeth lytle thynge who that taketh hede. And yf thou wolte algates wyth superfluite of rychesse be a throted, thou shalt hastelych be anoyed, or elles yuell at ease. And fayrnesse of feldes ne of habitations, ne multytude of meyne, maye not be rekened as rychesse that are thyne owne, for if they be bad it is great sclaunder and vylany to the occupyer, and if they be good or fayre, y e mater of the workeman that hem made is to praise. How shuld otherwyse bountie be cōpted for thine, thilke goodnesse & fayrnesse be proper to tho thynges hem selfe, thā yf they be not thine sorow not whā they wend, ne glad the not in pōpe and in pryde whan thou hem haste, for their bountie & their beauties cometh out of their owne kynde, and not of thyne owne person: as fayre bene they in theyr not hauynge as whan thou haste hem, they be not fayre for thou haste hem, but thou hast geten hem for the fayrnesse of them selfe. And ther the vaylance of men is demed in rychesse outforthe, wenen men to haue no proper good in them selfe but seche it in straunge thynges? trewly the condition of good wenyng is in y e mystourned, to wene your noblenesse be not in your selfe, but in the goodes and beautie of other thynges. Pardy the beastes that han but felynge soules, haue suffysaunce in their owne selfe: and ye that bene lyke to God, seken encrease of suffysaunce from so excellent a kind of so low thynges, ye do great wrōge to hym that you made lordes ouer all erthly thynges, and ye put your worthinesse vnder the nombre of the fete of lower thynges and foule, whā ye iuge thylke rychesse to be your worthynesse, than put ye your self by estimacyon vnder thylke foule thynges, and than leue ye the knowyng of yourselfe, so be ye vyler thā any dombe beest, y e cometh of shreude vice. Ryghte so thylke persons y t louen none yuel for dere worthynesse of the person, but for straunge goodes, and sayth the adornement in the knotte lyth in such thing, hys errour is perylous and shreude, and he wrieth muche venym with moch welth, & that knot moy not be good whā he hath it getten. Certes thus hath ryches wyth flyckeryng syght anoyed many: & often whan ther is a throw out shrew, he coyneth al the golde, al the precious stones that mowen be foundē to haue in his bandon, he weneth no wight be worthy to haue such thynges but he alone. How many hast thou knowe nowe in late tyme, y t in their riches supposed suffisaunce haue folowed, & nowe it is al fayled? Ye lady (ꝙ I) that is for mysse medlynge, & otherwyse gouerned thylke rychesse than they shulde. Yee (ꝙ she tho) had not the floode greatlye areysed, and throwe to hemwarde both grauel & sande, he had made no medlyng. And ryght as see yeueth flood, so draweth see ebbe, and pulleth ayen vnder wawe all the fyrste out throwe, but yf good pyles of noble gouernaūce in loue, in wel meanynge maner, bene sadly grounded, to which holde thylke gravel as for a while, y e ayen lightly mow not it turne, & yf the pyles bene trewe, the grauell and sande wol abyde. And certes full warnyng in loue shalte thou neuer thorowe hem gette ne couer y t lightly with an ebbe er thou be ware it wol ayen meue. In rychesse many mē haue had tenes and diseases, which they shuld not haue had, if therof they had fayled Thorowe whiche nowe declared partly it is shewed, that for rychesse shulde the knotte in herte neyther ben caused in one ne in other: trewly knott maye ben knytte, and I trowe more stedfast in loue though rychesse fayled and els in rychesse is the knotte & not in hert. And than such a knotte is false, whan the see ebbeth & withdraweth the grauel, that such rychesse voydeth, thilke knotte wol vnknytte wherfore no trust, no way, no cause, no parfyte beyng is in rychesse of no suche knotte, therfore another way must we haue.
HOnoure in dignitie is wened to yeuen a ful knot. Yee certes (ꝙ I) & of that opinion bene manye, for they same dignitie, wyth honour and reuerence, causen hertes to encheynen, and so abled to be knytte togyther, for the excellence in soueraynte of such degrees
Nowe (ꝙ she) yf dignitie, honour, and reuerence causen thilke knot in herte, this knot is good and profitable. For euery cause of a cause, is cause of thinge caused: Than thus, good thynges and profitable ben by dignite honour, and reuerence caused. Ergo they accorden, [Page cccxxxii] and dignities bene good wyth reuerences and honoure, but contraryes mowen not accorden: wherfore by reason ther shuld no dignitie, no reuerēce, none honour accord wyth shrewes, but y t is false: they haue bene cause to shrewes in many shreudnesse, for w t hem they accorden. Ergo frō begynnyng to argue ayenwarde tyl it come to the last conclusyon, they are not cause of the knot. Lo all day at eye, arne shrewes not in reuerence, in honoure, and in dignitie? yes forsoth, rather thā the good. Thā foloweth it that shrewes rather thā good shull ben cause of this knot. But of this contrary of al louers is bileued, and for a soth openly determyned to holde.
Nowe (quod I) fayne wolde I here how suche dignities accorden wyth shrewes.
O (quod she) that woll I shewe in manyfolde wise. Ye wene (quod she) that dignites of office here in your ciite is as y e sūne, it shyneth bryghte wythouten any cloude, whiche thynge whan they comen in the handes of malycyouse tyrauntes, there cometh muche harme, and more greuaunce therof, than of the wylde fyre, though it brende all a strete. Certes in dignite of office, the werkes of the occupyer shewen the malice and the badnes in the personne, wyth shrewes they maken manyfolde harmes, and muche people shamen. How often han rancours for malyce of the gouernoure shulde bene maynteyned? Hath not than such dignities caused debate rumours, and yuels? yes God wote, by such thynges haue bene trusted to make mennes vnderstādyng encline to many queynt thynges. Thou woteste well what I meane. Ye (quod I) therfore as dignitie suche thyng in tene ywrought, so ayenwarde the substaūce in dignitie chaunged, relyed to brynge ayen good plyte in doyng. Doway, doway (quod she) if it so betyde, but that is selde, that such dignitie is betake in a good mannes gouernaunce. what thynge is to recken in the dignities goodnesse? parde the bountie & goodnes is hers, that vsē it in good gouernaūce, and therfore cometh it that honoure and reuerence shulde bene done to dignitie, bicause of encreasynge vertue in the occupyer, and not to the ruler, bicause of souerayntie in dignitie. Sythen dignitie may no vertue cause, who is worthy worship for such goodnesse? no [...] dignitie, but person y t maketh goodnesse in dignitie to shyne. Thys is wonder thyng (quod I) for me thynketh, as the person in dignitie is worthye honoure for goodnesse so tho a person for badnesse magre hath deserued, yet the dignite leneth to be commended. Let be (quod she) thou errest right foule dignite with badnes is helper to perfourme the felonous doynge: pardy were it kyndly good or any propertie of kyndly vertue hadden in hem selfe, shrewes shulde hem neuer haue, wyth hem shulde they neuer accorde. water and fyre that ben cōtrarious mowen not togyther bene assembled, kynde wol not suff [...]e suche contraryes to ioyne, & sythen at eye by experiēce in doyng, we sene that shrewes haue hem more often thā good menne, syker mayste thou be, y e kyndly good in suche thynges is not appropred. Pardy were they kyndly good, as wel one as other shulden euenliche in vertue of gouernaūce ben worth: but one faileth in goodnes another doth the contrary, and so it sheweth kyndly goodnes in dignitie not be grounded. And thys same reason (quod she) maye be made in generall on all the bodily goodes, for they comen ofte to throw out shrewes. After this he is strōg that hath myght to haue great burthyns, & he is lyght and swyfte that hathe souerante in runnynge to passe other ryghte so he is a shrewe on whō shreude thynges and badde han most wyrchyng. And ryght as philosophy maketh philosophers, & my seruice maketh louers: Ryghte so if dignities weren good or vertuous, they shulde maken shrewes good, and turne her malyce and make hem be vertuous, but that do they not, as it is proued, but causē rancour & debate. Ergo they be not good, but vtterly badde. Had Nero neuer bene Emperoure, shulde neuer hys dame haue be slayn, to maken open the priuitie of his engendrure. Herodes for his dignitie slewe many chyldrē. The dignite of king Pompey wolde haue distroyed al Italy Therfore mokyl wisedome & goodnes both nedeth in a person, the malyce in dignitie slyly to bridel, and with a good bytte of arest to withdrawe, in case it wolde praunce otherwise than it shulde: trewly ye yeue to dignities wrongful names in your cleping. They shulde hete not dignitie, but moustre of badnes & mayntenour of shrewes. Pardy shyne the sūne neuer so bryght, & it brynge forth no [Page] heate, ne sesonably the herbes brynge out of the erth, but suffre frostes and colde, and the erth baraine to lygge be time of his compas in circute aboute, ye wolde wonder and dispreyse that sunne. If the mone be at full and sheweth no lyghte but derke and dymme to your syghte appereth, and make distruction of y e waters, wol ye not suppose it be vnder cloude or in clips? and that some priuy thing vnknowen to your wyttes, is cause of suche contrarious doyng. Thā yf clerkes that han ful insight and knowyng of such impedimē tes enforme you of the sothe, very idiotes ye bene, but yf ye yeuen credence to thylke clerkes wordes, & yet it doth me tene, to sene many wretches reioycen in such maner planets Trewly lytle con they on phylosophy or els on my lore, that any desyre hauen such lightyng planettes in y t wyse any more to shew. Good Ladye (ꝙ I) tell ye me how ye meane in these thynges. Lo (quod she) the dignities of your citie, sunne & mone, nothyng in kynd shewe theyr shynyng as they shulde. For the sunne made no brēnyng hete in loue, but fresed enuye in mennes hertes for feblenesse of shynynge hete: and the mone was about vnder an olde cloude, the lyuenges by waters to distroye.
Lady (ꝙ I) it is supposed they had shined as they shulde. Yee (quod she) but nowe it is proued at the full their beaute in kyndly shynynge fayled, wherfore dignitye of hym seluen hath no beautie in fayrnesse, ne dryueth nat awaye vices but encreaseth, & so be they no cause of the knot. Now se in good trouth holde ye not such sonnes worthy of no reuerence and dignities, worthy of no worshyp, that maketh men to do the more harmes? I not (quod I) No (ꝙ she) and thou se a wyse good man, for hys goodnesse and wysenesse wolte thou not do hym worship? Therof he is worthy. That is good skyl (quod I) it is dewe to suche, both reuerence and worshyp to haue. Than (quod she) a shrewe for hys shreudnesse, all tho he be put forth to forne other for ferd, yet is he worthy for shreudnes to be vnworshypped: of reuerence no part is he worthy to haue, to cōtrarious doyng belongeth and that is good skyl. For righte as besmyteth the dignities, thylke same thinge aycuwarde hym smyteth, or els shulde smite And ouer this thou wost wel (quod she) that fyre in euery place heateth where it be & water maketh wete: why? for kyndely werking is so yput in hem to do such thinges: for euery kyndly in werkynge sheweth his kynde. But though a wight had ben mayre of your citie manye wynter togyther, and come in a straunge place ther he were not knowen, he shuld for his dignite haue no reuerence. Thā neyther worshyppe ne reuerence is kyndelye propre in no dignitie, sythen they shuldē don theyr kynde, in such doyng yf any were. And yf reuerence ne worshyppe kyndly be not set in dignities, & they more therin bene shewed thā goodnesse, for that in dignitie is shewed but it proueth that goodnesse kyndly in hem is not grounded. I wys neyther worshyppe ne reuerence ne goodnesse in dignitie, doone none offyce of kynde, for they haue none such propertie in nature of doenge, but by false opinion of the people. Lo how somtyme thilk that in your citie werne in dignitie noble, yf thou lyst hem nempne, they bene nowe ouerturned, bothe in worshyppe, in name, and in reuerence: wherfore suche dignities haue no kyndely werchynge to worshyppe and of reuerence, he that hathe no worthynesse on it selfe. Now it ryseth and nowe it vanysheth after the varyaunt opynyon in false hertes of vnstable people. Wherfore yf thou desyre the knotte of thys iewell, or els yf thou woldest suppose she shuld sette the knotte on the for such maner dignitie than thou weneste beautye or goodnesse of thylke somwhat encreaseth the goodnesse or vertue in the body: But dignitye of hem selfe bene not good, ne yeuen reuerence ne worshippe by their owne kynde, howe shulde they than yeue to any other a thynge, that by no waye mowe they haue hem selfe? It is sene in dignitie of the Emperour and of many mo other, that they mowe not of hem selue kepe theyr worshyp ne theyr reuerence, that that in a lytle whyle it is now vp and now downe, by vnstedfast hertes of the people. what boūtie mow they yeue that wyth cloude lyghtlye leaueth hys shyning? Certes to the occupier is mokyl appeyred, sythen such doynge dothe vylany to hym that maye it not mayntayne, wherfore thylke waye to the knotte is croked: and yf anye desyre to come to the knotte, he muste leane thys waye on his lefte syde, or els shal he neuer come there.
AVayleth ought (ꝙ she) power of myght in mayntenaunce of worthy to come to thys knot Parde (ꝙ I) yee, for hertes bene rauyshed from such maner thynges. Certes (ꝙ she) though a fooles hert is with thing rauished yet therefore is no generall cause of the powers, ne of a syker parfyte herte to be loked after. Was not Nero the moost shrewe one of thylke that men rede, & yet had he power to make senatours, iustices & princes of many landes? was not that great power? Yes, certes (quod I) wel (quod she) yet myght he not help him selfe out of disease, whā hē gan fal. How many ensamples canst thou remē bre of kynges great and noble, and huge power holden, & yet they myghte not kepe hem selue from wretchednesse. Howe wretched was kyng Henry Curtmantyll er he deyed? he had not so moch as to couer w t hys membres: and yet was he one of the greatest kinges of al the Normandes of sprynge, & most possession had. O, a noble thinge and clere is power, that is not founden myghty to kepe hym selfe. Nowe trewly a greate fole is he, that for such thyng wolde sette the knotte in thyne herte. Also power of realmes is not thylk greatest power amonges the worldly powers rekened? And yf suche powers han wretchednesse in hem selfe, it foloweth other powers of febler condicion to ben wretched, and than that wretchednesse shulde be cause of such a knotte. But euery wyght that hath reason wote well that wretchednesse by no waye maye bene cause of none suche knotte, wherfore such power is no cause. That powers haue wretchednesse in hem selfe, maye ryght lyghtly bene preued. If power lacke on any side, on that side is no power, but no power is wretchednesse: for al be it so the power of emperours or kynges, or els of theyr realmes (whych is the power of the prynce) stretchen wyde and brode, yet besyde is ther mokell folke of whyche he hath no cōmaundement ne lordshyp, & ther as lacketh his power, hys nonepower entreth, where vnder spryngeth that maketh hem wretches. No power is wretchednesse, and nothynge els: but in this maner hath kinges more porcion of wretchednesse thā of power. Trewly such powers bene vnmighty, for euer they ben in drede howe thylke power frō lesinge may be keped of sorowe, so drede sorily prickes euer in their hertes: litle is y e power which careth & ferdeth it selfe to maintayn. Vnmyghty is y e wretchednes whych is entred by the ferdful wenyng of the wretch him selfe: & knotte ymaked by wretchednesse is betwene wretches, & wretches all thyng bewaylen: wherfore the knotte shulde be bewayled, and ther is no such perfyte blysse that we supposed at the gynning. Ergo power in nothing shulde cause such knottes. wretchednesse is a kyndly propertie in suche power, as by waye of drede, whiche they mowe not eschewe ne by no way lyne in sikernesse. For thou wost wel (ꝙ she) he is nought mighty that wold done y t he may not doone ne perfourme. Therfore (quod I) these kynges and lordes that han suffysaunce at the ful of men and other thinges, mowen well bene holden myghty: their cōmaūdemētes ben done, it is neuermore denied. Foole (ꝙ she) or he wot him selfe mighty or wotte it not: for he is nought myghty, that is blynde of his might and wote it not. That is sothe (quod I). Than yf he wet it, he must nedes ben a drad to lesen it. He that wot of his might is in dout y t he mote nedes lese, & so leadeth hym drede to ben vnmyghtye. And yf he retche not to lese, lytle is that worth y t of y e lesyng reson retcheth nothing: & if it were myghty in power or in strengthe the lesyng shulde bene wythset, and whan it cometh to the lesyng he may it not wyth [...]yt. Ergo thylke myght is leude and naughty. Such mightes arne ylike to postes and pyllers that vpright stonden, and greate might han to beare many charges, & yf they croke on any syde, lytell thynge maketh hem ouerthrow. Thys is a good ensāple (ꝙ I) to pyllers & postes y t I haue seneouerthrowed my selfe, and hadden, they bene vnderput wyth any helpes, they had not so lyghtly fal. Thā holdeste thou hym mighty that hath manye men armed and many seruauntes, and euer he is adradde of hem in his herte, and for he gasteth hem, somtyme he mote y e more feare haue. Comenly he that other agasteth, other in hym ayenwarde werchen the same: and thus warnyshed mote he be, and of warnish the houre drede: Lytel is that myght & right leude, who so taketh hede. Than semethe it (ꝙ I) that such famulers about kinges and [Page] greate lordes, shulde great myght haue. Although a sypher in augrym haue no myght in signifycation of it selfe, yet he yeueth power in significacion to other, and these clepe I the helpes to a post to kepe hym from fallynge. Certes (quod she) thylke skylles bene leude. why? but yf y e shorers ben wel grounded, the helpes shullen slyden and suffre the charge to fal, her myght lytle auayleth. And so me thynketh (quod I) that a poste alone stondynge vpright vpon a basse, may lenger in great burthen endure, than croken pillers for all theyr helpes, and her grounde be not syker. That is soth (ꝙ she) for as the blynde in bearynge of the lame gynne stomble, both shulde fal, right so such pyllers so enuyroned wyth helpes in fallynge of the grounde fayleth altogyther, how ofte than suche famulers in theyr moost pryde of prosperyte bene sodaynly ouerthrowen. Thou haste knowe many in a moment so ferre ouerthrow, that couer might they neuer, whan the heuynesse of suche faylynge cometh by case of fortune, they mowe it not eschewe: and myghte and power, yf there were any, shulde of strength such thynges voyde & weyue, and so it is not Lo than whiche thynge is this power, that tho men han it they bene agast, & in no tyme of full hauyng be they syker, & yf they wolde weyue drede, as they mowe not, lytle is in worthynesse. Fye therfore on so naughtye thynge any knot to cause. Lo in aduersitie, thylke bene his foes that glosed and semed frendes in welthe: thus arne hys famylyers his foes and his enemyes: and nothynge is werse ne more myghty for to anoy than is a familier enemye, & these thynges maye they not weyue: so trewelye theyr myghte is not worth a cresse. And ouer all thing, he y t maye not wythdrawe the bridell of hys fleshly lustes and hys wretched complayntes (nowe thinke on thy selfe) trewly he is not mighty. I can se no waye y u lyeth to the knot. Thylke people thā that setten their hertes vpō suche myghtes and powers, often bene begyled. Parde he is not myghty that maye do anye thing, that another may done him the selue and that mē haue as great power ouer hym as he ouer other. A iustice that demeth men, ayenward hath bene often demed. Buserus slewe his gestes, and he was slaine of Hercules his geste, Hugest betrayshed many men, and of Collo was he betrayed. He that with swerde smytteth, with swerde shall be smitten. Than gan I to studyen a while on these thinges, and made a countenaunce with my hande in maner to bene huyshte. Nowe lette sene (quod she) me thynketh somwhat there is wythin thy soule, that troubleth thy vnderstandynge, saye on what it is. (Quod I tho) me thynketh that although a mā by power haue suche myghte ouer me, as I haue ouer other, that disproueth no myght in my person, but yet may I haue power & myght neuer the later. Se nowe (ꝙ she) thine owne leudnesse: He is myghty that may wythout wretchednes, and he is vnmyghty that may it not with sitte: but then he that might ouer the, & he woll put on the wretchednesse, thou might it not wythsytte. Ergo thou seest thy selfe what foloweth. But nowe (quod she) woldest thou not skorne & thou se a flye han power to done harme to another flye, & thilk haue no myght ne ayenturninge him selfe to defende? Yes certes (quod I) who is a frayler thyng (quod she) than the fleshly bodye of a man, ouer whyche haue oftentyme flyes, and yet lasse thyng than a flye, mokel might in greuaunce and anoyenge withouten any withsytting, for al thylke mannes mightes And sythen thou frest thy fleshlye bodye in kyndely power fayle, how shulde thā the accident of a thing ben in more surete of beyng than substancial? wherfore thylke thinges y t we clepe power, is but accident to the fleshly body, and so they may not haue that suretie in might, which wanteth in the substanciall body, why there is no waye to the knot, that loketh aright after the hye way as he shulde
VErily it is proued that richesse, dignite, & power, ben not trew way to the knot, but as rath by such thynges the knotte to be vnbounde: wherfore on these thynges I rede no wight trust, to gette anye good knotte. But what shul we saye of renome in the peoples mouthes, shulde y t ben any cause: what supposest y u in thine hert? Certes (quod I) yes I trow, for your fly resons I dare not sac [...]ly it say. Than (ꝙ she) wol I preue y t shrewes as rath shul ben in y e knot as the good & y u were [Page cccxxxiiii] ayenst kynde. Fayne (quod I) wolde I that here, me thynketh wondre howe renoume shoulde as wel knyt a shrewe as a good person: renoume in euery degree hathe auaunced, yet wist I neuer the contrary: shuld thā renoume accorde with a shrewe? it may not synke in my stomacke tyll I heare more. Nowe (quod she) haue I not sayd alwayes the shrewes shull not haue the knot. what nedeth (quod I) to reherse that anye more? I wote well euery wyght by kyndely reason, shrewes in knyttyng wol eschewe. Than (ꝙ she) the good ought thylke knotte to haue. Howe els? (quod I) It were greate harme (quod she) that the good were weyued and put out of espoire of the knot, yf it be desired O (ꝙ I) alas, on suche thynge to thynke I wene that heuen wepeth to se suche wrōges here bene suffred on erth: the good ought it to haue and no wyght els. The goodnesse (ꝙ she) of a person may not ben knowe outforth, but by renome of the knowers, wherfore he must be renoumed of goodnesse to come to the knot. So must it be (ꝙ I) or els all lost that we carpen. Sothly (ꝙ she) that were great harme, but yf a good mā might haue his desyres in seruyce of thylke knot, and a shrewe to be veyned, and they ben not knowen in general but by lackyng and pray sing and in renome, and so by the cōsequēce it foloweth, a shrewe to ben praysed & knyt, and a good to be forsake and vnknyt. Ah (ꝙ I tho) haue ye ladye bene here abouten, yet wolde I se by grace of our argumentes better declared, how good & bad do accordē by lackyng and praysyng, me thynketh it ayēst kynde. Nay )ꝙ she) and that shalt thou se as yerne: these elementes han cōtrarious qualities in kynde, by whiche they mowe not accorde nomore than good & bad, and in qualities they accorde, so that contraryes by qualitie accorden by qualitie. Is not erth drye, & water that is nexte and bytwene therth is wete: drye and were ben contrary, & mowen not accorde, & yet this discordaunce is boūd to accorde by cloudes, for bothe elementes ben colde. Ryght so the eyre that is next the water is wete, and eke it is hote. This eyre by his hete contraryeth water that is colde, but thylke contraryoustye is oned my moysture, for both be they moyst. Also the fyre y t is next the eyre, and it encloseth al about, is drye: wherthrough it contraryeth eyre that is were: & in hete they accorde, for both they ben hote. Thus by these accordaūces, discordaūtes ben ioyned, and in a maner of accordaunce they accorden by connection, that is knyttyng togyther: of that accorde cōmeth a maner of melody y t is ryght noble. Ryght so good and bad are contrarye in doinges, by lackyng and praysyng: good is both lacked and praysed of some, and bad is both lacked and praysed of some: wherfore theyr contrarioustie accorde both by lackynge and praysyng. Than foloweth it, though good be neuer so mokel praysed, oweth more to bē knit than the bad: or els bad for the renome that he hath, must be takē as wel as y e good, and that oweth not. No forsoth (ꝙ I) wel, ꝙ she than is renome no way to the knot: Lo fole (ꝙ she) howe clerkes writen of suche glorye of renome. O glorie, glorie, thou arte none other thynge to thousandes of folke, but a great sweller of eares. Many one hath had full greate renoume by false opynion of varyaunt people: And what is fouler thā folke wrongfully to ben praysed, or by malyce of the people gyltelesse lacked? nedes shame foloweth therof to hem y t with wronge prayseth, and also to the desertes praysed, and vilanye and reprofe of hym that disclaūdreth.
Good chylde (quod she) what echeth suche renome to the conscience of a wyse man that loketh and measureth his goodnesse, not by sleuelesse wordes of the people, but by sothe fastnesse of conscience? by god nothyng. And if it be fayre a mans name be eched by moch folkes praysyng, and fouler thynge that mo folke not praysen. I sayde to the a lytle here beforne, that no folke in straunge countries nought praysen, suche renoume may not comen to theyr eares, bycause of vnknowyng and other obstacles, as I sayde: wherfore more folke not praysen, and that is ryghte foule to hym that renome desyreth, to wetelesse folke praysen than renoume enhaunce. I trowe the thanke of a people is nought worth in remembraunce to take, ne it procedeth of no wyse iudgement, neuer is it stedfast perdurable: it is veyne and flying, with wynde wasteth and encreaseth.
Trulye such glorye ought to be hated. Yf gentyllesse be a clere thyng, renome and glory to enhaūce, as in rekenyng of thy lynage [Page] than is gentyllesse of thy kynne, for why, it semeth that gentylesse of thy kynne, is but praysynge and renoume that come of thyne auncestres desertes: and yf so be that praysynge and renoume of theyr desertes, make theyr clere gentylesse, than mote they nedes ben gentyl for theyr gentil dedes, & not y u: for of thy selfe commeth not suche maner gentylesse, praysynge of thy desertes. Than gentylesse of thyne auncesters that forayne is to the, maketh the not gentyl, but vngētyl and reproued, and yf thou contynuest not theyr gentyllesse. And therfore a wyse man ones sayde. Better is it thy kynne to bene by the gentyled, than thou to glorify of thy kynnes gentylesse, and haste no deserte thereof thy selfe.
How passyng is the beautie of fleshly bodyes? more flyttyng than mouable floures of sommer. And yf thyne eyen were as good as the Lynx, that may sene thorowe many stone walles, both fayre and foule in theyr entrayles, of no maner hewe shoulde appere to thy syght, that were a foule syght. Than is fayrenesse by feblesse of eyen, but of no kynde, wherfore thylke shoulde be no waye to the knot: whan thylke is went the knotte wendeth after.
Lo nowe at all proues, none of all these thinges mowe perfectlye ben in vnderstandyng, to ben way to the duryng blysse of the knot. But nowe to conclusyon of these matters, herkeneth these wordes. Very sommer is knowe from the wynter: in shorter cours draweth the dayes of Decēbre, than in the moneth of Iune: The sprynges of May faden and folowen in October. These thinges ben not vnbounden from theyr olde kynde, they haue not lost her werke of their propre estate. Men of volūtarious wyll, withsyt y e henens gouerneth. Other thynges suffren thynges pacyently to werche: Man in what estate he be, yet wolde he bene chaunged. Thus by queynt thynges blysse is desyred, and the frute that cometh of these springes, nys but anguysh and bytter, although it be a whyle swete, it may not be withholde, hastely they departe: thus al daye fayleth thinges that fooles wende. Ryght thus haste thou fayled in thy fyrste wenynge. He that thinketh to sayle and drawe after the course of the starre, de polo antartico, shall he neuer come northwarde to the contrary starre of polus articus: of whiche thinges yf thou take kepe, thy fyrst out waye goinge, pryson and exyle maye be cleped. The grounde falsed vnderneth, and so haste thou fayled. No wyght I wene blameth hym that stynteth in misgoing, and secheth redye waye of hys blysse. Nowe me thynketh (quod she) that it suffyseth in my shewynge the wayes, by dignitie, rychesse, renoume, and power, if thou loke clerely, arne no wayes to the knotte.
EVerye argument ladye (ꝙ I tho) that ye han maked in these fore nempned maters, me thynketh hem in my full wytte conceyued, shall I nomore yf god wil in the contrary be begyled But fayne wolde I and it we [...]e your wyll, blysse of the knotte to me were declared, I myght fele the better how myne hert myght assente to pursue the ende in seruyce, as he hath be gone. O (quod she) there is a melody in heuen, which clerkes clepen armonye, but that is not in breakynge of voyce, but it is a maner swete thynge of kyndly werchynge, that causeth ioye out of nombre to recken, & and that is ioyned by reason and by wysedome, in a quantitie of proporcyon of knyttyng. God made all thynge in reason and in wytte of proporcyon of melodye, we mowe not suffyse to shewe. It is wrytten by great clerkes and wyse, that in earthlye thynges lyghtly by studye and by trauayle, the knowynge maye be getten▪ but of suche heuenly melodye, mokell trauayle wol brynge out in knowyng ryght lytle. Swetnesse of this paradyse hath you rauyshed, it semeth ye slepten, rested from all other diseases, so kyndly is your hertes therin ygrounded. Blysse of two hertes in full loue knyt, may not aright ben ymagyned: euer is theyr contemplacion in full of thoughty study to pleasaunce, mater in bryngyng, comforte eueryche to other. And therfore of erthly thynges mokell mater lyghtly commeth in your lernynge. Knowledge of vnderstondynge that is nygh after eye, but not so nygh the couetyse of knyttynge in your hertes: More soueraygne desyre hath euerye wyght in lytle hearynge of [Page cccxxxv] heuenly connyng, than of mokell materyall purposes in earth. Ryght so it is in propertie of my seruauntes, that they ben more affyched in sterynge of lytle thynge in his desyre, than of mokell other mater, lasse in his conscience. This blysse is a maner of sowne delicious, in a queynt voyce touched, and no dynne of notes: there is none impressyon of breakynge laboure. I can it not otherwyse nempne, for wantynge of pryuye wordes, but Paradyse terrestrye full of delicyous melodye withouten trauayle in sowne perpetual seruice in full ioy coueyted to endure.
Onely kynde maketh hertes in vnderstandyng, so to slepe, that otherwyse may it not be nempned, ne in other maner names for lykyng swetnesse can I not it declare, al sugre and hony, all mynstralsye and melodye ben but soote and galle in comparisō by no maner proporcyon to recken, in respecte of thys blysfull ioye. This armonye, this melodye, this perdurable ioye may not be in doinge, but betwene heuens and elementes, or twey kyndly hertes, ful knyt in trouth of naturall vnderstondyng, withouten wenyng and disceyte, as heuens and planettes, which thinges contynually for kyndely accordaunces, foryeteth all contraryous meanynges: that into passyue diseases may sowne, euermore it thyrsteth after more werkyng. These thinges in proporcyon be so well ioyned, that it vndoth all thyng, which into badnesse by any waye maye be accompted. Certes (ꝙ I) this is a thynge precious and noble. Alas, that falsenesse euer or wantruste shoulde be mayntayned, this ioye to voyde. Alas that euer any wretche shulde thorowe wrath or enuy, [...]anglyng dare make to shoue this melody so farre abacke, that openly dare it not ben vsed: truly wretches ben fulfylled with [...]auy and wrath, and no wight els. Flebring and tales in suche wretches shall appeare openly in euery wyghtes ere, with ful mouth so charged, mokell malyce moued many ininnocentes to shende, god wold theyr soule therwith were st [...]angled. Lo, trouth in this blysse is hyd, and ouer all vnder couert hym hydeth: He dare not come a place for waytyng of shrewes.
Cōmenly badnesse, goodnesse amastryeth with my selfe and my soule this ioye wolde I bye, yf I the goodnesse were as moche as the nobley in melody. O (ꝙ she) what goodnesse maye be accompted more in this materyall worlde, truly none that shalt thou vnderstonde. Is not euery thyng good that is contrariant and destroying euyll? Howe els (ꝙ I) Enuy, wrath, and falsenesse ben generall (ꝙ she) and that wote euery man beinge in his ryght mynde, the knotte the whiche we haue in this blysse, is contraryaunt and distroyeth such maner euils: ergo it is good.
what hath caused any wyght to don any good dede? Fynde me anye good, but yf this knotte be the chefe cause: Nedes mote it be good, that causeth so many good dedes.
Euery cause is more and worthyer than thyng caused, and in that mores possessyon, all thynges lesse ben compted. As the kynge is more than his people, and hath in possessyon all his realme after: Ryght so the knot is more than all other goodes, thou myght recken all thynges lasse, and that to hym lō geth, oweth into hys mores cause of worshyppe and of wyll do tourne, it is els rebell and out of his mores defendynge to voyde. Ryght so of euery goodnesse into the knotte and into the cause of his worshyp oweth to turne. And truly euerye thyng that hath beinge profytably is good, but nothynge hath to ben more profytably than this knot: kynges it mayntayneth, and hem theyr powers to mayntayne: It maketh mysse to ben amē ded with good gouernaunce in doinge. It closeth hertes so togyther, y e rancour is out thresten. who that it lengest kepeth, lengest is gladded. I trowe (ꝙ I) heretyckes and mysmeanynge people hence forwarde woll mayntayne this knotte, for there throughe shall they ben mayntayned, and vtterly wol turne and leaue theyr olde euyll vnderstondyng, and knytte this goodnesse, and profer so farre in seruyce, that name of seruauntes myght they haue.
Theyr iangles shal cease, me thynketh hē lacketh mater now to alege. Certes (ꝙ loue) yf they of good wyll thus tourned as thou sayest wolen truly perfourme, yet shul they be abled partye of this blysse to haue: & they woll not, yet shull my seruauntes the werre well susteyne in myne helpe of mayntinaūce to the ende. And they for theyr good trauayl shullen in rewarde so be ben meded, that end lesse ioye bodye and soule togyther in this [Page] shullen abyden, there is euer action of blysse withouten possible corruption, there is action perpetuell in werke withoute trauayle, there is euerlastyng passyfe, withouten any of labour, continuel plyte without seasynge coueted to endure. No tonge may tel ne hert maye thynke the leest poynte of this blysse. God brynge me thyder (ꝙ I than). Contynueth well (ꝙ she) to the ende, and y u myght not fayle than, for thoughe thou spede not here, yet shal the passyon of thy martred life ben wrytten and rad toforne the greate Iupyter that god is of routh, an hygh in the holownesse of heuen, there he syt in his trone: & euer thou shalt forwarde ben holden amōge all these heuens for a knyght, that myghtest with no penaunce bene discomfyted. He is a very martyr that lyuynglye goinge is gnawen to the bones. Certes (ꝙ I) these bene good wordes of comfort, a lytle myne herte is reioysed in a mery wyse. Ye (ꝙ she) and he that is in heuen feleth more ioye, than whā he first herde therof speke. So it is (quod I) but wyst I the sothe, that after disease comfort wolde folowe with blysse, so as ye haue often declared, I wolde well suffre this passyon with the better chere, but my thoughtfull sorowe is endlesse, to thynke how I am cast out of a welfare, & yet dayneth not this euyll none herte none hede to mewarde thorowe, which thynges wolde greatly me by wayes of comfort disporte, to weten in my selfe a lytle with other ni [...] ben ymoued: and my sorowes peysen not in her balaunce the weyght of a peese: Slynges of her daunger so heuyly peysen, they drawe my causes so hyghe, that in her eyen they semen but lyght and ryght lytle.
O, for (ꝙ she) heuen with skyes that foule cloudes maken and darke wethers, wyth great tempestes and huge, maketh the mery dayes with soft shynynge sunnes. Also the yere withdraweth floures & beautye of herbes and of earth. The same yeres maketh sprynges and iolitie in Vere so to renouell with paynted colours, that erth semeth as gaye as heuen. Sees that blasteth, & with wawes throweth shyppes, of which the lyuyng creatures for great peryll for hem dreden: ryght so the same sees maken smothe waters and golden saylynge, and cōforteth hem w t noble hauen that first were so ferde. Hast thou not (ꝙ she) lerned in thy youth, y e Iupyter hath in his warderobe bothe garmentes of ioye and of sorowe? what woste thou howe soone he woll tourne of the garment of care, and cloth the in blysse? parde it is not farre fro the. Lo an olde prouerbe aleged by manye wyse: whan bale is greatest, than is bote a nye bore. whereof wylte thou dismaye? hope well and serue well, and that shall the saue, with thy good beleue.
Ye, ye (quod I) yet se I not by reason how this blysse is comyng, I wot it is cōtingent it may fal on other. O (ꝙ she) I haue mokell to done to clere thyne vnderstandynge and voyde these erroures out of thy mynde, I woll proue it by reason thy wo maye not alway enduren. Euery thynge kyndely (quod she) is gouerned, and ruled by the heauenly bodyes, which hauen full werchyng here on earth: & after course of these bodyes, all course of youre doinges here bene gouerned and ruled by kynde.
Thou wost wel by course of planettes all your proceden, & to euerych of synguler houres be enterchaunged stondmele aboute, by submytted worchyng naturally to suff [...]e, of which chaunges commeth these transitory tymes that maketh reuoluing of your yeres thus stondmele, euerye hath full myght of worchyng, tyl al seuen han had her course about. Of which worchinges & possessyon of houres, the dayes of the weke haue take her names, after denominacyon in these seuen planettes. Lo, your sondaye gynneth at the fyrst houre after noone on the saturdaye, in which houre is than the sunne in ful myght of worchynge, of whom sonday taketh hys name. Nexte hym foloweth Venus, & after Mercurius, & than the Mone, so than Saturnus, after whom Iouis, & than Mars, & ayen than the Sunne, and so forth, be .xxiiii houres togyther, in which houre gynnynge in the second day stant the mone, as master for that tyme to rule, of whom mondaye taketh his name, & this course foloweth of all other dayes generally in doing. This cours of nature of these bodyes chaungynge, stynten at a certayne terme, lymytted by theyr fyrst kynde, and of hem all gouernementes in this elemented worlde proceaden, as in sprynges, constellacions, engendrures, and all that folowen kynde and reason, wherefore [Page cccxxxvi] the course that foloweth sorowe & ioye: kyndly moten entrechaungen theyr tymes, so that alway on wele, as alwaye on woo, may not endure. Thus seest thou apertly thy sorowe into wele mote bene chaunged, wherefore in suche case to better syde euermore enclyne thou shuldest. Truly nexte the ende of sorowe anon entreth ioye, by maner of necessitie it wol ne may none other betide and so thy contigence is disproued: yf thou holde this opinyon anye more, thy wytte is ryght leude. wherfore in full conclusyon of all this, thylke Margaryte thou desyreste, hath ben to the dere in thy herte, and for her hast thou suffred many thoughtful diseases hereafter shall be cause of mokell myrth and ioye, and loke how glad canst thou ben, and cease al thy passed heuynesse with manifold ioyes. And than woll I as blythlye here the speken thy myrthes in ioye, as I nowe haue yherde thy sorowes and thy complayntes. And yf I mowe in ought thy ioye encrease by my trouth on my syde shal not be leaued, for no maner trauayle, that I with all my myghtes ryght blythly woll helpe, and euer ben redy you both to plese. And than thanked I that lady with al goodly maner that I worthely coude, and truly I was greatly reioysed in myne hert, of her fayre behestes, and profred me to be slawe in al that she me wolde ordayne whyle my lyfe lested.
ME thynketh (ꝙ I) that ye haue ryght wel declared that way to y e knot shuld not ben in non of these disprouing thinges, & nowe ordre of our purpose this asketh, that ye shulde me shewe yf any waye be thyther, and whyche thylke waye shulde ben, so that openly may be sey, the very hye waye in full confusyoun of these other thynges.
Thou shalt (ꝙ she) vnderstande, that one of thre lyues (as I first sayd) euery creature of mankinde is sprongen, and so forth procedeth. These lyues bene thorowe names departed in thre maner of kyndes, as bestyallyche, manlyche, and resonablyche, of which two bene vsed by fleshlye bodye, and the thyrde by his soule. Bestyall amonge reas [...]nables is forboden in euery lawe and euery sect, both in chrysten and other, for euerye wyght dispyseth hem that lyueth by lustes, and delyttes, as hym that is thrall & bounden seruaunt to thynges ryght foule, suche ben counted werse than men, he shall not in theyr degre ben rekened, ne for such one alowed. Heretykes sayne they chosen lyfe bestial, that voluptuouslye lyuen, so that (as I fyrst sayde to the) in manly and reasonable lyuynges, our mater was to declare, but manly lyfe in lyuyng after flesh or els fleshly wayes to chese, maye not blysse in this knot be conquered, as by reason it is proued.
wherfore by resonable lyfe he must nedes it haue, syth away is to this knotte, but not by the fyrste tway lyues, wherefore neades mote it ben to the thyrde, and for to lyue in flesh but not after flesh, is more resonablyeh than manliche rekened by clerkes. Therfore how this way commeth in, I wol it blithly declare.
Se now (quod she) that these bodyly goodes of manlyche lyuynges, yelden sorowful stoundes and smeretande houres, who so wele remembre hym to theyr endes, in their worchynges they ben thoughtfull and sory. Ryght as a bee that hath hadde his honye, anon at his flyght begynneth to stynge: So thylke bodyly goodes at the last mot away and than stynge they at her goinge, where [...] through entreth and clene voydeth al blysse of this knotte.
Forsoth (quod I) me thynketh I am wel serued, in shewīg of these wordes, although I had lytle in respect amonge other greate and worthye, yet had I a fayre parcell, as me thought for the tyme, in fortherynge of my sustenaunce, whiche whyle it dured, I thought me hauyng mokell hony to myne estate. I had rychesse suffyciauntly to weyue nede, I had dignitie to be reuerenced in worship. Power me thought that I had to kepe fro myne enemyes, and me semed to shyne in glory of renoume as manhode asketh, in meane, for no wyght in myne administration coude none euyls ne trecherye by sothe cause on me put. Lady your selfe weten wel that of tho confedecacyes maked by my soueraynes I nas but a seruaunt, and yet mokell meane folke woll fullye ayenste reason thilke maters mayntayne, in which mayntenaunce glorye them selfe, and as often ye [Page] hauen sayde, therof ought nothyng in euyll to be layde to mewardes, sythen as repentaunt I am tourned, and nomore I thynke neyther tho thynges ne none suche other to susteyne, but vtterly destroy without medlynge maner, in all my myghtes. Howe am I nowe caste oute of all swetnesse of blysse, and myscheuously stongen my passed ioye? sorowfullye muste I wayle, and lyue as a wretche.
Euery of tho ioyes is turned into his contrary: For rychesse nowe haue I pouertye, for dignitie now am I emprysoned, in stede of power, wretchednesse I suffer, and for glory of renoume I am now dispysed, and soulyche hated: thus hath farne Fortune, that sodaynly am I ouerthrowen, and out of all wealth dispoyled.
Trulye me thynketh this way in entre is ryght harde, god graunt me better grace er it be al passed, y e other way lady me thought ryght swete. Now certes (ꝙ Loue) me lyst for to chyde. what ayleth thy darke dulnesse woll it not in clerenesse ben sharped. Haue I not by many reasons to the shewed suche bodily goodes faylen to yeue blis, their might so ferforth wol not stretche? Shame (ꝙ she) it is to say, thou lyest in thy wordes. Thou ne hast wyst but ryght fewe, that these bodyly goodes had al at ones, commenly they dwellen not togyther. He that plentie hath in richesse, of his kynne is ashamed: another of lynage ryght noble and well knowe, but pouerte him hādleth he were leuer vnknow An other hath these, but renome of peoples praysyng maye he not haue ouer al he is hated and defamed of thynges ryght foule.
An other is fayre and semely, but dignite hym fayleth: and he that hath dignite is croked or lame, or els mishappen and fouly dispysed: thus pertable these goodes dwellen cōmenlye in one houshold ben they but selde. Lo how reetched is your trust, on thynge y t wol not accorde. Me thynketh thou clepest thylke plyte thou were in selynes of fortune and thou sayest for that y e selynesse is departed, thou art a wretche. Than foloweth this vpon thy wordes, euerye soule resonable of man, may not dye, and yf death endeth selynesse and maketh wretches, as nedes of fortune maketh it an ende. Than soules after deth of y e body in wretchednesse shuld lyuen.
But we know many that han getten the blysse of heuen after theyr deth. Howe than may this lyfe maken men blysful, that whā it passeth it yeueth no wretchednesse, & manye tymes blysse, yf in this lyfe he con lyue as he shulde? And wolt thou accompt with fortune, that now at the fyrst she hath done the tene and sorow: yf thou looke to the maner of al glad thynges & sorowful, y u mayest not naye it, that yet, and namely nowe thou standest in noble plyt in a good gynnyng, w t good forth goinge hereafter. And yf thou wene to be a wretch for such welth is passed why thā art thou not wel fortunate for bad thynges & anguys wretchednesse bē passed? Art thou now come first into the hostrye of this lyfe, or els the booth of this world, art thou now a sodayne gest into this wretched exyle? wenest there be any thing in this erth stable? Is not thy fyrst arest passed y e brouȝt the in mortal sorowe? Ben these not mortal thinges agone with ignoraunce of bestiall wyt, and hast receyued reason in knowynge of vertue? what cōfort is in thy hert? the knowynge sykerly in my seruyce be grounded. And wost thou not wel as I sayde, y t death maketh ende of al fortune? what thā stādest thou in noble plyte, lytle hede or rekenynge to take, yf thou let fortune passe dyng, or els that she flye whan her lyst, now by thy lyue. Pardy a mā hath nothyng so lefe as his life and for to holde that he doth al his cure and dyligent trauayle. Than saye I, thou arte blisfull & fortunate selye, yf thou knowe thy goodes that thou hast yet beloued, whiche nothinge maye dout, that they ne bene more worthy than thy lyfe? what is that (ꝙ I)? Good contēplacion (ꝙ she) of well doinge in vertue in tyme coming, both in plesaunce of me & of thy Margaryte perle. Haestly thyne hert in ful blysse with her shalbe eased. Therfore dismay the not, fortune in hate greuously ayēst thy bodily persō, ne yet to gret tempest hath she not sēt to y e, sithen y e holding cables & ankres of thy life holden by knytting so fast, that thou discomforte the nought of tyme y t is nowe, ne dispayre the not of tyme to come, but yeuen the cōfort in hope of well doing, and of gettyng agayne the double of thy lesynge, w t encreasyng loue of thy Margarite perle therto. For this hytherto y u hast had al her ful daūger, and so thou myght amende [Page cccxxxvii] all that is mysse, and all defautes that somtyme thou dyddest, and that nowe in all thy tyme to that ylke Margaryte in full seruyce of my lore thyne herte hath contynued, wherfore she ought moch the rather enclyne fro h [...]t daungerous sete. These thynges ben yet [...]yt by the holdynge anker in thy lyue, & holden mote they: To god I praye all these thynges at full ben performed. For whyle thys anker holdeth I hope thou shalte safely escape, and whyle thy trew meanyng seruice aboute brynge in dispyte of all false meaners that the of newe haten, for this trew seruyce thou arte nowe entred.
CErtayne (ꝙ I) amonge thynges I asked a question, which was y e way to the knot. Trewly lady howe so it be, I tēpt you wyth questions and answers, in spekyng of my fyrst seruyce, I am now in full purpose in the pricke of the hert, y t thilke seruice was an enprisonmēt, & alway bad & naughty in no maner to be desyred. Ne y t in gettyng of the knot, may it nothyng auayle. A wyse gentyll hert loketh after vertue, & non other bodily ioyes alone. And bycause toforne this, ī tho wayes I was sette, I wote wel my selfe I haue erred, & of the blysse fayled, & so out of my waye hugely haue I ron. Certes (ꝙ she) y t is sothe, & there thou hast myswent, eschew that path frō hens forwarde I rede. Wonder I trewly why the mortal folke of this worlde seche these wayes outforth, & it is preued in youre selfe. Lo howe ye ben cōfounded with errour & folly. The knowyng of very cause & waye is goodnesse & vertue. Is there any thyng to the more precious than thy selfe? Thou shalt haue in thy power, y t thou woldest neuer lese and that in no way may be taken fro the, and thilk thyng is that is cause of this knot. And yf dethe mow it nat reue more thā an erthly creature, thilke thing than abydeth with thy selfe soule, & so our conclusion to make suche a knot thus getten, abydeth with this thyng & with the soule, as long as they last, a soule dieth neuer, vertue & goodnesse euermore w t y e soule endureth, & this knot is perfite blysse. Thā this soule in this blysse endlesse shal enduren. Thus shul hertes of a trewe knot ben eased: thus shul their soules bē pleased: thus perpetually in ioye shul they synge. In good trouth (ꝙ I) here is a good begynnyng, yeue vs more of this way. (Quod she) I sayd to y e nat longe sythen, that resonable lyfe was one of thre thynges, & it was proued to the soule. euerye soule of reason hath two thynges of steryng lyfe, one in vertue and another in the bodily workynge: and whan the soule is the maister ouer the body, than is a man maister of hym selfe: & a mā to be a maister ouer him selfe, lyueth in vertue and in goodnesse, & as reson of vertue techeth, so the soule & the body worchyng vertue togider lyuen resonable lyfe, which clerkes clepen felycite in lyueng, and theryn is the hye way to this knot, these olde philosophers that hadden no knowyng of diuyne grace of kyndly reason alone, wenden that of pure nature, wythoutē any helpe of grace, me might haue yshoued thother lyuenges, resonablye haue I lyued: and for I thynke herafter, yf god woll (& I haue space) thylk grace after my leude knowyng declare: I leaue it as at thys tyme. But (as I sayd) he that outforth loketh after y e wayes of this knotte, connyng with which he shulde know the way inforth slepeth for the tyme, wherfore he that wol this way knowe must leaue the lokyng after false wayes outforth, & opē the eyen of hys conscience and vnclose hys herte. Seest nat he that hath trust in the bodily lyfe is so besy bodily woūdes to anoynt in kepynge frome smert (for all out may they nat be healed) that of woundes in hys true vnderstandynge he taketh no hede, the knowynge euenforth slepeth so harde, but anone as in knowyng a wake, than gynneth y e preuy medicines for healyng of his trewe entēt, inwardes lightly healeth conscience yf it be wel handled. Than must nedes these wayes come out of the soule by ste [...]yng lyfe of the body, & els maye no man come to perfyte blysse of this knotte: and thus by this waye he shal come to the knot, and to the perfyte selynesse that he wende haue had in bodilye goodes outforthe? Yea (ꝙ I) shall he haue bot [...]e knotte, riches, power, dignite, and renome in this maner waye? Ye (ꝙ she) y t shall I shewe the. Is he nat riche that hath suffisaunce, and hath the power that no man may amaistriē? Is nat gret dignite to haue worshyp and reuerēce? & hath he nat glorie of renome whose name perpetuall is duryng? and out of nombre [Page] in comparation? These be thynges that men wenen to getten out forth (ꝙ I). Ye (ꝙ she) they that loken after a thyng that nouȝt is therof in al ne in partie, longe mowe they gapen after: That is soth (ꝙ I:) therfore (ꝙ she) they that sechen gold in grene trees▪ and wene to gader precyous stones amonge vynes, and layne her nettes in mountaynes to fysh, & thynkē to hunt in depe sees after hart & hynde, and sechen in erth thylke thynges that surmoūteth heuen, what may I of hem say? but folyshe ignoraunce mysledeth wandryng wretches by vncouth wayes that shulden be forleten, and maketh hem blynde fro the ryght pathe of trewe way that shuld ben vsed. Therfore in generall erroure in mankynde, departeth thylke goodes by mysse sechynge, whyche he shulde haue hole and he sought by reason. Thus gothe he begyled of that he sought, in hys hode men haue blowe a iape. Nowe (ꝙ I) yf a man be vertuous & all in vertue lyueth, howe hathe he all these thynges? That shall I prouen (ꝙ she) what power hathe anye man to let another of lyuēg in vertue? for prisonmēt or any other disese, he taketh it paciently, discōfyteth he nat, the tyraunt ouer hys soule no power maye haue? Than hathe that man so tourmented suche power, that he nyll be discōfit, ne ouercome may he nat ben, sythen pacience in hys soule ouercometh, and as nat ouercomen. Suche thyng that may nat be a maistred, he hath nede to nothyng, for he hath suffisaunce ynowe to helpe him selfe. And thylke thyng that thus hath power and suffysaunce, & no tyrant may it reue, & hath dignyte to sette at nought all thynges, here it is a great dignite that deth may a maistry. Wherfore thilk power suffisaunce so enclosed wyth dignyte, by all reson renome must haue. Thys is thylke ryches w t suffisance ye shulde loke after: thys is thilke worshipful dignite ye shulde coueyt this is thylke power of myght, in whyche ye shulde truste, this is the ilke renome of glorie that endlesse endureth, and all nys but substaunce in vertuous lyueng. Certes (ꝙ I) all thys is sothe, & so I se well that vertue with ful gripe encloseth al these thīges. Wherfore in sothe I may saye, by my trouth, vertue of my Margarite brouȝt me first in to your seruice, to haue knytting with that iewel, nat sodayn longinges ne folkes smale wordes, but onely our cōuersation togider: & thā I seinge thentent of her trewe menyng w t florishyng vertue of pacience, that she vsed nothynge in yuel, to quyte the wicked leasynges that false tonges ofte in her haue layde, I haue sey it my selfe, goodlye foryeuenesse hathe spronge out of her herte, vnite and accorde aboue all other thynges she desyreth in a good meke maner, and suffereth many wicked tales.
TRewly lady t [...] it were a gret worship, [...]at such thynges by due chastysment were amended. Yea (ꝙ she) I haue the excused, al suche thynges as yet mowe nat be redressed thy Margarytes vertue I commende well the more that paciently such anoyes suffreth. Dauid kynge was meke and suffred mokell hate and manye yuell speches: no dispyte ne shame that his enemis him deden, might nat moue pacience out of hys herte, but euer in one plyte mercy he vsed. Wherfore god hym selfe toke rewarde to the thynges, and therō suche punyshement let fall. Trewely by reason it ought be ensample of drede to all maner peoples myrthe. A man vengeable in wrathe no gouernaūce in punishment ought to haue. Plato had a cause hys seruaunt to scoure, and yet cleaped he hys neyghbour to perfourme the doynge, hym selfe wolde nat, lest wrath had hym a maistred, & so might he haue layde on to moche: euermore grounded vertue sheweth thentent fro within, & trewly I wott well for her goodnesse and vertue, thou hast desyred my seruyce to her pleasance well the more, and thy selfe therto fully haste profered. Good lady (ꝙ I) is vertue the hye waye to thys knot, that long we haue yhandled? ye for sothe (ꝙ she) and wythout vertue goodlye thys knotte maye nat be goten. Ah nowe I se (quod I) howe vertue in me fayleth, and I as a seer tre wythout burionyng or frute alwaye welke, & so I stonde in dyspeyre of thys noble knotte, for vertue in me hathe no maner workynge. A wyde where aboute haue I trauayled. Peace (ꝙ she) of thy fyrst way thy traueyle is in ydel, and as touchynge the seconde way, I se well thy meanyng. Thou woldest cōclude me yf thou coudest, bycause I brought the to seruyce, and euery of my seruātes I helpe to come to this [Page cccxxxviii] blysse, as I sayd here beforne: & thou saydest thy selfe, thou myghtest nat be holpē as thou wenyst, bycause that vertue in the fayleth, & thys blysse perfytly without vertue may nat be goten, thou wenest of these wordes contradiction to folowe. Parde at the hardest I haue no seruaunt but he be vertuous in dede and thoughe I brought the in my seruyce, yet arte thou nat my seruant: but I say, thou myght so werche in vertue herafter, that thā shalt thou be my seruante, and as for my seruaunt acompted. For habyt maketh no mōke ne wearynge of gylte spurres maketh no knyght. Neuer the later, in conforte of thyne herte, yet wol I otherwyse answere. Certes lady (ꝙ I tho) so ye must nedes, or els I had nyghe caught suche a cordiacle for sorowe, I wotte it well I shulde it neuer haue recouered. And therfore nowe I praye to enforme me in this, or els I holde me wythout recouerye. I maye nat longe endure tyll thys lesson be lerned, and of this myschefe the remedy knowen. Nowe (ꝙ she) be nat wrothe, for there is no man on lyue that maye come to a precious thynge longe coueyted, but he somtyme suffre tenefull diseases, and wenyst thy selfe to ben vnlyche to all other▪ that may nat ben: And with the more sorowe that a thyng is getten, the more he hath [...] ioye, the ylke thynge afterwardes to kepe, as it fareth by chyldren in schole that for lernynge arne beaten, whan theyr lesson they foryetten, commēly after a good disciplynyng with a yerde they kepe ryght wel doctryne of theyr schole.
RIght wyth these wordes, on thys lady I threwe vp myne eyen to se her countenaunce and her chere, and she aperceyuynge thys fantasye in myne herte, gan her semblaūt goodly on me caste, and sayde in this wyse.
It is well knowe, bothe to Reason and experience in doyng, euery actyue worcheth on hys passyue, and whan they ben togider, actyue and passyue ben ycleaped by these philosophers, yf fyre be in place chafynge thynge able to be chafed or hete, and thylke thynges ben sette in suche a distaūce that the one may werche, the other shall suffre. Thylke Margarite thou desyrest is ful of vertue, and able to be actyue in goodnesse: but euery herbe she weth his vertue outforthe from within, the sonne yeueth lyght that thynges may be sey. Euery fyre heteth thylke thyng y t it neyghed and it be able to be hete, vertue of this Margarite outforth wrethe, and nothyng is more able to suffre worching or worke catch of the actyfe, but passyfe of the same actyfe, and no passyfe to vertues of thys Margaryte, but y t in all my donet can I fynde, so that her vertue must nedes on the werche, in what place euer thou be, within distaūce of her worthynesse, as her very passyfe thou arte closed: but vertue may the nothyng profyte, but thy desyre be perfourmed and all thy sorowes ceased. Ergo through werchynge of her vertue thou shalte easely ben holpen and driuen out of all care, and welcome to this ionge by the desyred. Lady (ꝙ I) thys is a good lesson in gynnyng of my ioye: but wete ye wel forsothe, though I suppose she haue moche vertue, I wolde my spousayle were proued, and than maye I lyue out of doute, and reioyce me gretly in thynkyng of tho vertues so shewed. I herde the say (quod she) at my begynnyng whan I receyued the fyrste for to serue that thy iewel, thylke Margaryte thou desyrest, was closed in a muskle with a blew [...] ▪ Ye forsothe (ꝙ I) so I sayd, and so it is [...] (ꝙ she) euery thyng kyndely sheweth [...] thys iewell closed in a blewe shel, excelle [...] of coloures sheweth vertue frome wyt [...] and so euery wight shulde rather loke to [...] propre vertue of thynges, thā to hys fora [...] goodes. If a thynge be engendred of g [...] mater, comenly and for the more parte it [...]loweth after the congelement vertue of [...] fyrste mater, and it be not corrupt with vyces, to procede with encrease of good vertues eke right so it fareth of badde. Trewly great excellence in vertue of lynage, for the more parte discendeth by kynde to the successyon in vertues to folowe. Wherfore I saye, the colours of euery Margarite sheweth frō within the fynesse in vertue. Kyndely heuen whan mery wether is a lofte, apereth in mānes eye of coloure in blewe, stedfastnesse in peace betokenyng within and without: Margaryt is engendred by heuenly dewe, & sheweth in it selfe by fynenesse of coloure, whether the engendrure were maked on morowe or on eue: thus sayth kynd of this perle. This precious [Page] Margaryte that thou seruest, sheweth it self dyscended by nobley of vertue from thys heuenlych dewe, norished and congeled in mekenesse, that mother is of all vertues, and by werkes that men sene withouten the signyfication of the coloures, ben shewed mercy and pytie in the herte wyth peace to al other, and all thys is yclosed in a muskle, who so redily these vertues lokē. All thyng that hath soule is reduced in to good by meane thynges, as thus: In to god man is reduced by soules resonable, and so forthe beestes or bodyes that mowe not mouen, after place ben reduced in to manne, by beestes meue that mouyn from place to place: so that thylke bodyes that han felynge soules, and moue not frome places, holdē the lowest degree of soulynge thynges in felynge, and suche ben reduced in to man by meanes. So it foloweth, the muskle as mother of al vertues, halte the place of mekenesse to hys lowest degree discendeth downe of heuen, and there by a maner of virgyne engendrure arne these Margaretes engendred and afterwarde congeled. Made not mekenesse so low the hye heuen to enclose & catche out therof so noble a dewe, that after cōgelement a Margaryte wyth endelesse vertue & and euerlastyng ioy was wyth full vessell of grace yeuen to euery creature, that goodlye wolde it receyue. Certes (ꝙ I) these thynges ben ryght noble, I haue er thys herde these same sawes. Than (ꝙ she) thou woste well these thynges ben sothe▪ yea forsothe (ꝙ I) at the full. Nowe (ꝙ she) that thys Margaryte is full of vertue it is well proued, wherfore some grace, some mercye amonge other vertues, I wotte ryght wel on the shall discende▪ ye (ꝙ I) yet wolde I haue better declared vertues in thys Margaryte, kyndely to ben grounded. That shal I shewe the (ꝙ she) and thou woldest it lerne? Lerne (ꝙ I) what nedeth suche wordes: wete ye nat well lady youre selfe that all my cure, all my dyligence, and all my might haue turned by your counsayle, in plesaunce of that perle all my thought and all my studye, with your helpe desyreth, in worshyppe thylke iewel to encrease all my trauayle and al my besynesse in youre seruyce, thys Margaryte to gladde in somehalue: me were leauer her honoure, her pleasaunce, and her good chere thorowe me for to be mayntayned and kepte, and I of suche thynge in her lykynge to be cause, than al y e welthe of bodyly goodes ye coude reckē And wolde neuer god, but I put my selfe in great ieoperdye of all that I wolde, that is nowe no more but my lyfe alone, rather than I shulde suffre thylke iewell in anye poynt ben blemyshed, as ferre as I may suffre, and wyth my myghtes stretche. Suche thynge (ꝙ she) maye mokel further thy grace and the in my seruyce auaunce. But nowe (quod Loue) wylte thou graunte me thylke Margaryte to ben good? O good good (ꝙ I) why tempte ye me and tene wyth suche maner speche: I wolde graunte that, though I shulde anone dye, and by my trouthe fyght in the quarell, yf any wyght wolde countreplede. It is so moche the lighter (ꝙ Loue) to proue our entent.
Ye (ꝙ I) but yet wolde I here howe ye wolde proue that she were good by reasonable skyl, that it mowe not ben denyed, for althoughe I knowe and so dothe many other, manyfolde goodnesse & vertue in this Margaryte ben prynted, yet some men there ben that no goodnesse spekē: and wher euer your wordes ben herde and your reasons ben shewed, suche yuell spekers lady by auctorite of your excellence, shullen ben stopped & ashamed. And more they that han none acquayntaunce in her persone, yet mowe they knowe her vertues, and ben the more enformed in what wyse they mowe sette theyr hertes, whan hem lyste in to your seruyce any entre make: for trewly al thys to begynne, I wote well my selfe that thylke iewel is so precious perle, as a womanly woman in her kynde, in whome of goodnesse, of vertue, and also of answerynge, shappe of lymmes, and fetures so well in all poyntes acordyng, nothyng fayleth: I leue that kynde her made wyth great studye, for kynde in her person nothyng hath foryet, and that is well sene. In euery good wyghtes herte she hath grace of commendynge and of vertuous praysyng. Alas that euer kynde made her deedely saue onely in that I wot well, that Nature in fourmyng of her in no thynge hathe erred.
CErtes (ꝙ Loue) thou hast well begonne, and I aske the thys questyon: Is not in generall euerye thynge good? I not (ꝙ I) No (ꝙ she) sawe not god euerye thynge that he made, and werne ryght good? Than is wonder (ꝙ I) howe yuell thynges comen a place, sythen that al thynges weren right good. Thus (ꝙ she) I woll declare eueryche qualyte and euery action, and euery thyng that hath any maner of beynge it is of god, and god it made, of whom is all goodnesse and all beyng, of him is no badnesse: badde to be is naught: good to be is somwhat, and therfore good and beyng is one in vnderstandyng. Howe may this be (ꝙ I) for often han shrewes me assayled, and mokell badnesse therin haue I founden, & so me semeth bad to be somwhat in kynde? Thou shalt (ꝙ she) vnderstande that suche maner badnesse, whyche is vsed to purifye wronge doers is somwhat, and god it made and beyng hath, and that is good: other badnesse no beyng hath vtterly, it is in the negatyue of somwhat, and that is naught, and no thyng beyng. The parties essenciall of beyng arne sayde in double wyse, as that it is, and these parties ben founde in euerye creature, for all thynge a this halfe the fyrste beyng is beyng through partycipacion, takyng partye of beyng, so that euerye [...]eature is dyfference bytwene beynge and of hym through whom it is & hys owne beyng: ryght as euery good is a maner of beynge, so is it good thorowe beynge, for it is naught other to be: and euery thynge though it be good it is not of hym selfe good, but it is good by that it is ordinable to the great goodnesse. This dualite after clerkes determission is founden in euery creature, be it neuer so syngle of onhed. Ye (ꝙ I) but there as it is ysayd that god sawe euery thynge of his makyng, and were right good, as youre selfe sayde to me not longe tyme sythen. I aske whether euery creature is ysayd good, throughe goodnesse vnfourmed eyther els fourmed, and afterwarde yf it be accepte vtterly good? I shall saye the (ꝙ she) these great passed clerkes han deuyded good in to good beyng alone, and that is nothynge but good, for nothynge is good in that wyse but god. Also in good by partycipacion, and that is ycleped good, for farre fette and representatyue of goodly goodnesse, and after thys manyfolde good is sayd, that is to saye, good in kynde and good in gendre, and good of grace and good of ioye. Of good in kynde Austen saythe, all that ben ben good: But peraunter thou woldest wete whether of hem selfe it be good, or els of anothers goodnesse, for naturel goodnesse of euery substaunce is nothyng els than his substanciall beyng, whiche is ycleaped goodnesse, after comparyson that he hath to his fyrste goodnesse, so as it is inductatyfe by meanes in to the fyrste goodnesse. Boece sheweth thys thynge at the full, that this name good is in general name in kynde as it is comparysoned generally to his princypal ende, whyche is god, knotte of al goodnesse. Euery creature cryeth god vs made, & so they han full apered to thylke god by affection, suche as to hem longeth: and in thys wyse all thynges ben good of the great god, whyche is good alone. Thys wonder thyng (ꝙ I) howe ye haue by manye reasons proued my fyrst way to be errour and misgoyng and cause of baddesse and feble meuynge in the grounde ye aleged to be roted: whence is it that suche badnesse hathe sprynges, sythen all thynges thus in generall ben good, and badnesse hathe no beynge, as ye haue declared? I wene if al thinges ben good, I might than wyth the fyrst waye in that good haue ended, and so by goodnesse haue comen to blysse in your seruyce desyred. All thynge (ꝙ she) is good by beyng in partycipacion out of the fyrst goodnesse, whyche goodnesse is corrupte by badnesse, and badde meanyng maners: god hathe in good thynges that they ben good by beyng, and not in yuel, for there is absence of ryghtfull loue, for badnesse is nothynge but onelye yuell wyll of the vser, and through gyltes of the doer, wherfore at the gynnyng of the worlde, euery thynge by hym selfe was good, and in vnyuersall they werne ryght good. An eye or a hande is fayrer and betterer in a body sette in his kyndely place, than from the body disceuered. Euerye thing in his kyndly place being kyndly, good dothe werche, and out of that place voyded, it dissolueth and is defouled him selue. Oure noble god in glyterāde wyse by armony this worlde ordeyned, as in purtreytures storyed wyth colours medled, in whyche blacke and [Page] other derke coloures cōmenden the golden & the asured paynture, euerye putte in kyndely place one besyde another, more for other glytereth: right so lytle fayre maketh right fayre more glorious, and right so of goodnesse and of other thynges in vertue. Wherfore other badde, and not so good perles as thys Margaryte that we han of this matter, yeuen by the ayre lytell goodnesse and lytell vertue, ryght mokell goodnesse and vertue in thy Margaryte to ben proued, in shynynge wyse to be founde and shewed. Howe shulde euer goodnesse of peace haue ben knowe, but yf vnpeace somtyme reygne, and mokell yuell wrothe? Howe shulde mercy ben proued and no trespeace were, by due iustifycacion to bepunysshed? Therfore grace and goodnesse of a wyght is founde, the soroufull hertes in good meanynge to endure, ben comforted, vnyte and accorde bytwene hertes knytte in ioye to abyde. What wenest thou I reioyce or els accompte hym amonge my seruaūtes that pleaseth Pallas, in vndoynge of Mercurye, all be it that to Pallas he be knytte by tytle of lawe, not accordyng to reasonable cō science: and Mercurye in doynge haue grace to ben suffered: or els hym that weneth the moone for fayrenesse of the eue sterre. Lo otherwhyle by nyghtes lyght of the moone, greatlye comforteth in derke thoughtes and blynde. Vnderstandyng of loue yeueth great gladnesse: who so lyste not byleue whan a sothe tale is shewed, adewe and a deblys his name is entred. Wyse folke and worthy in gentyllesse bothe of vertue and of lyuyng yeuen full credence in sothnesse of loue wyth a good hert, there as good euydence or experyence in doynge sheweth not the contrarye. Thus myghtest thou haue full prefe in thy Margarytes goodnesse, by commendement of other iewels badnesse, and yuelnesse in doynge. Stoundemele diseases yeueth seuerall houres in ioye.
Nowe by my trouthe (ꝙ I) thys is well declared that my Margaryte is good, for sythen other ben good, and she passeth manye other in goodnesse and vertue, wherthrough by maner necessarye she muste be good: and goodnesse of thys Margaryte is no thynge els but vertue, wherfore she is vertuous, and yf there fayled any vertue in any syde, there were lacke of vertue: badde nothynge els is ne maye be, but lacke and wante of good and goodnesse, and so shulde she haue that same lacke, that is to saye badde, and that maye not be, for she is good, and that is good methynketh all good: and so by consequence me semeth vertuous and no lacke of vertue to haue. But the sonne is not knowe but he shyne, ne vertuous herbes but they haue het kynde werchynge, ne vertue but it stretche in goodnesse or profyte to another, is no vertue▪ Than by all wayes of reason, sythen mercye and pytie ben moste commended amonge other vertues, and they myght neuer ben shewed refreshement of helpe and of comforte, but nowe at my moste nede, and that is the kynde werkynge of these vertues: trewely I wene I shall not varye frome these helpes. Fyre and yf he yeue non heate, for fyre is not demed. The sonne but he shyne for sonne is not accompted, water but it wete, the name shall ben chaunged. Vertue but it werche of goodnesse dothe it fayle, and in to his contrarye the name shall ben reuersed, and these bē impossyble: wherfore the contradictorie that is necessarye, nedes muste I leue.
Certes (ꝙ she) in thy person and out of thy mouthe these wordes lyen well to ben sayd, and in thyne vnderstandyng to be leued, as in entent of thys Margaryte alone: and here now my speche in cōclusyon of these wordes.
IN these thynges (ꝙ she) that me lyst now to shew openly, shal be founde the mater of thy sycknesse, & what shal ben y e medicyn that may be thy sorowes lysse and comfort, as well the as al other that amysse haue erred, & out of the way walked, so that any drope of good wyll in amendement ben dwelled in theyr hertes. Prouerbes of Salomon openly teacheth, howe somtyme an innocent walkyd by the waye in blyndnesse of a derke nyght, whom mette a woman (yf it be lefely to saye) as a strumpet arayed, redily purueyed in turnynge of thoughtes with veyne ianglynges and of rest inpacient by dissymulacion of my termes, sayeng in thys wyse: Come & be we [Page cccxl] dronken of our swete pappes, vse we coueytous collynges. And thus drawen was this innocent, as an oxe to the larder. Ladye (ꝙ I) to me this is a queynte thynge to vnderstonde: I praye you of this parable declare me the entent. This innocent (ꝙ she) is a scholer lernynge of my lore, in seckyng of my blysse, in whyche thynge the daye of hys thought turnyng enelyneth in to eue, and the sonne of verye lyght faylinge, maketh derke nyght in hys connynge. Thus in derkenesse of many doutes he walketh, and for blyndenesse of vnderstandynge, he ne wote in what waye he is in: forsothe suche one may lightly ben begyled. To whome came loue fayned, not clothed of my lyuery, but vnlefull iustye habyte, wyth softe spech and mery, and with fayre honyed wordes heretykes & mysse menynge people skleren and wymplen theyr errours. Austen wytnesseth of an heretyke that in hys fyrst begynnynge he was a man right expert in resones, and swete in hys wordes, and the werkes myscorden. Thus fareth fayned loue in her fyrst werchynges: thou knowest these thynges for trewe, thou haste hem proued by experience. Somtyme in doyng to thyn owne person, in which thyng thou hast founde mater of mokel dysease, was not fayned loue redely purueyed thy wyttes to catch and tourne thy good thoughtes? trewlye she hath wounded the conscience of many wyth floryshynge of mokel ianglynge wordes: and good worthe thanked I it for no glose, I am gladde of my prudence thou haste so manlye her veyned. To me arte thou moche holden, that in thy kynde course of good meanyng I returne thy mynde: I trow ne had I shewed the thy Margarite, thou haddest neuer returned. Of fyrste in good parfyte ioye was euer fayned loue impaciēt, as the water of Siloe whyche euermore floweth wyth stylnesse & priuy noyse, tyll it come nyghe the brynke, & then gynneth it so out of measure to bolne, with nouelleries of chaūgynge stormes, that in course of euery rennynge it is in poynte to spyll al his circuite of cankes. Thus fayned loue priuelye at the fullest of hys flowynge, newe stormes debate to arayse. And all be it that Mercurius often wyth hole vnderstandynge knowen suche peryllous matters, yet Venetiens so lusty ben and so leude in theyr wyttes, that in suche thynges ryght lytell or nought done they fele, & wryttē and cryen to theyr felawes: here is blysse, here is ioy, and thus into one same erroure, mokel folke they drawen. Come they sayne, and be we dronken of our pappes, that ben fallas and lyenge glose, of whych mowe they not souke mylke of helthe, but deedlye venym and poyson corrupcyon of sorowe. Mylke of fallas, is venym of dyscryte: Mylke of lyeng glose is venym of corrupcion. Lo what thynge cometh out of these pappes: vse we coueyted collynges, desyre we and meddle we false wordes wyth sote, and sote wyth false, trewly this is the sorynesse of fayned loue, nedes of these surfettes sycknesse must folowe. Thus as an oxe to thy langoryng deth were thou drawe, the sote of the smoke hath y e all defased. Euer the deper thou somtyme wadest y e soner thou it founde: yf it had the kylled it had be lytell wonder. But on that other syde my trewe seruaūt not faynen ne dysceyue conne, sothly theyr doynge is open, my foundement endureth, be the burthē neuer so great, euer in one it lasteth: it yeueth lyfe and blysful goodnesse in the last endes, though the gynnynges ben sharpe. Thus of two contraryes, contrarye ben the effectes. And so thylke Margaryte thou seruest shall sene the by her seruyce oute of peryllous trybulacyon delyuered, bycause of her seruyce into newe dysease fallen, by hope of amendement in the laste ende, wyth ioye to be gladded, wherfore of kynde pure, her mercy wyth grace of good helpe shall she graūt, and els I shal her so straine, that with pyte shall she ben amaystred. Remembre in thyne herte how horrybly somtyme to thyne Margaryte thou trespasest, and in a greate wyse ayenst her thou forfeytest: clepe aye thy mynde, and know thyne owne gyltes. What goodnesse, what bountye, wyth mokell folowynge pyte founde thou in that tyme? were thou not goodlye accepted into grace? by my pluckynge was she to foryeuenesse enclyned. And after I her styred to drawe the to house and yet wendest thou vtterlye for euer haue ben refused. But well thou wost, sythen that I in suche sharpe dysease might so greatly auayle, what thynkest in thy wyt? howe ferre maye my wytte stretche? And thou lache not on thy syde I wol make the knotte: Certes in thy good beryng I wol acorde with the psauter. I haue foūde Dauid in my seruice trewe [Page] and with holy oyle of peace and of rest longe by hymdesyred, vtterly he shalbe anoynted. Truste well to me, and I woll the not fayle. The leuynge of y e fyrst waye with good hert of continuaunce, that I se in the grounded, thys purpose to perfourme, draweth me by maner of cōstraining, that nedes must I ben thyne helper: although myrth a whyle be taryed, it shall come at suche season, that thy thought shall ben ioyed. And wolde neuer god, sythē thyne herte to my reasons arne assented, and openlye haste confessed thyne amysse goynge, and nowe cryest after mercye, but yf mercy folowed: thy blisse shal ben redy ywys, thou ne wost howe sone. Nowe be a good chylde I rede. The kynde of vertues in thy Margarite rehersed, by strength of me in thy person shul werche. Comforte the in this for thou mayst not myscary. And these wordes sayde, she streyght her on lengthe and rested a whyle.
¶Thus endeth the seconde booke, and here after foloweth the thyrde boke.
OF nōbre sayne these clerkes y t it is naturell sūme of discrete thinges, as in tellynge one, two, thre & so forth: but amonge all nombres thre is determined for moste certayne. Wherfore in nombre certayne this werke of my besy leudnesse I thynke to ende and parfourme. Ensample by thys world in thre tymes is deuyded: of whych the fyrst is cleped Demacion, that is to say, goyng out of trewe way, and al that tho deyden, in hel were they punyshed for a mans synne, tyll grace & mercy fette hem thence, and there ended the fyrste tyme. The seconde tyme lasteth from the cō mynge of merciable grace, vntyll the ende of transytory tyme, in whyche is shewed y e true way in fordoyng of the badde, and that is ycleped tyme of grace: and that thynge is not yeuen by deserte of yeldynge one benefyte for another, but onely through goodnesse of the yeuer of grace in thilke tyme. Who so cā well vnderstande, is shapen to be saued in souled blysse. The thyrd tyme shal gyn when trāsytory thynges of worldes han made their end and that shal ben in ioye, glory, and rest, both body and soule, that well han deserued in the tyme of grace. And thus in that heuen togyther shul they dwel perpetuelly without any ymaginatyfe yuel in any halue. These tymes are fygured by tho thre dayes that oure god was closed in erthe, and in the thyrde arose, shewynge our resurrection, to ioye and blysse of tho that it deseruē, by his merciable grace. So this leud boke in thre maters accordaūt to tho tymes, lyghtly by a good inseer maye ben vnderstande, as in the fyrste erroure of mysse goynge is shewed, with sorowful pyne punyshed is cryed after mercye. In the secōde is grace in good waye proued, whyche is faylynge wythout deserte, thylke fyrst mysse amendynge in correction of tho erroures and euen waye to brynge, wyth comforte of welfare into amendement wexynge. And in the thyrde ioye and blysse graunted to hym that well canne deserue it, and hath sauour of vnderstandynge in the tyme of grace. Thus in ioye of my thyrd boke shal the mater be tyl it ende. But speciall cause I haue in my hert to make this processe of a Margarit peerle, that is so precious a gēme with clere and lytel, of which stones or iewel, y e tōges of vs English people turneth y e right names, & clepeth hem Margery perles: thus varieth our speche frō many other langages. For trewly Latyn, Frenche, and many mo other langages cleapeth hem Margery perles, the name Margarites or Margaryte perles: wherfore in that denominacion I wol me acorde to other mēs tonges, in that name clepyng. These clerkes that treaten of kyndes, & studyen out the propertye there of thynges, sayne the Margarit is a lytel whyte perle, throughout holowe & rounde, and vertuous, and on the see sydes in the more Britayne in muskel shelles of y e heauenly dewe the best ben engendred: in which by experience ben founde thre fayre vertues. One is, it yeueth comforte to the felyng spirites in bodely persones of reason. Another is good, it is profytable helth ayenst passyons of sorye mēs hertes. And the thyrd it is nedeful and noble in staunchyng of bloode, there els to moche wolde out ren. To whych perle and vertues me lyst to lyken at this tyme philosophie wyth her thre speces, that is naturel and moral, and resonable: of whych thynges hereth what sayne these great clerkes. Philosophye [Page cccxli] is knowyng of deuynly & manly thinges ioyned wyth studye of good lyuyng, and thys stante in two thynges, that is connyng and opinion: connynge is when a thynge by certaine reson is cōceyued. But wretches and fooles and leude men, many wyll conceyue a thynge and maynteyne it as forsoth, though reson be in the contrarye, wherfore connyng is a straūger. Opinion is whyle a thynge is in none certayne, and hydde from mens very knowlegynge, and by no parfyte reson fully declared, as thus: yf the sonne be so moke [...] as men wenen, or els yf it be more then the erth For in sothnesse the certayne quantyte of that planet is vnknowen to erthly dwellers, and yet by opinion of some men it is holden for more then mydle erthe. The fyrst spece of philosophye is naturel, whych in kyndely thynges treten, and sheweth causes of heuen, and strength of kyndely course: as by arsmetryke, geometry, musyke, & by astronomye, teacheth wayes and course of heuens, of planetes, and of sterres aboute heuen and erthe, and other clemetes. The seconde spece is morall, which in order of lyuyng maners techeth, and by reson proueth vertues of soule most worthy in our lyuyng, whych ben prudence, iustyce, temperaunce, and strength. Prudence is goodlye wysedome in knowyng of thinges. Strēgth voydeth al aduersitees alyche euen. Temperaunce destroyeth beestial lyuyng, wyth easy bearyng. And iustyce ryghtfully iugeth, and iugyng departeth to euery wyght that is his owne. The thyrde spece turneth into reason of vnderstandynge, al thynges to be said soth and dyscussed, & that in two thynges is deuyded: one is art, another is rethorike, in which two al lawes of mans reason ben grounded or els mayntayned. And for thys booke is all of loue, and therafter beareth hys name, and phylosophie and lawe muste here to acorden by theyr clergiall dyscripciōs: as philosophie for loue of wysedome is declared: Lawe for maynteynaunce of peace is holden, and these with loue must nedes acordē, therfore of hem in this place haue I touched. Ordre of homly thynges & honest maner of lyuyng in vertue, with rightful iugemēt in causes & profitable administracion in cōminaltyes of realmes & cites, by euenhed profitably to raigne, not by synguler auaūtage ne by priue enuy, ne by soleyn purpose in couetise of worship or of goodes, ben dysposed in opē rule shewed, by loue philosophy, & law, & yet loue toforne al other Wherfore as susterne in vnite they acordē & one ende that is peace & rest, they causen noryshynge, & in the ioye maynteynen to endure.
Now then, as I haue declared: my boke acordeth with discripciō of thre thynges, & the Margarit in vertue is lykned to philosophie wyth her thre speces. In whych maters euer twey ben acordaūt with bodely reason, & the thyrde with the soule: But in cōclusion of my boke & of thys Margarit peerle in knyttyng together lawe by thre sondry maners shalbe lykened, y t is to saye, lawe, ryght, & custome, whych I wold declare: all y t is lawe cometh of goddes ordynaūce by kyndly worchyng, & thylke thynges ordayned by mānes wyttes arne ycleped ryght, which is ordained by many maners & in constitucion wrytten: but custome is a thynge that is accepted for ryghte or for lawe, there as lawe and ryght faylen, and there is no dyfferēce, whether it come of scrypture or of reason. Wherfore it sheweth that lawe is kyndly gouernaunce: Ryght cometh out of mannes probable reason: and custome is of cōmen vsage by length of tyme vsed, and custome not wrytte is vsage, and yf it be wrytte constitucion it is ywrytten and ycleped: But lawe of kynde is cōmen to euery nation, as coniunction of man and womā in loue, succession of chyldren in heritaunce restitucyon of thynge by strength taken or lent and this lawe amōge al other halte the soueraynest gree in worshyp, whych lawe began at the begynnynge of reasonable creature, it varyed yet neuer for no chaungyng of tyme: cause forfothe in ordaynynge of law, was to constrayne mens hardynesse into peace, and wythdrawyng his euell wyl, & turnynge malyce into goodnesse, and that innocence sykerly withouten tenefull anoye amōge shrewes safely myght inhabyte by protection of safeconducte, so that y e shrewes harme for harme by brydle of ferdenesse shulden restrayne. But forsothe in kyndely lawe nothynge is cōmended, but suche as goddes wil hath cōfyrmed, ne nothyng denyed but cōtrarioustye of goddes wyl in heauen: eke then all lawes or custome, or els cōstitucion by vsage or wryting that cōtraryen lawe of kynde, vtterly ben repugnaunt and aduersary to our goddes wyl of heuen. Trewly lawe of kynde for goddes [Page] owne lusty wil is verely to mainteine, vnder which lawe (& vnworthye) both professe and reguler arne obediencer and bounden to this Margarite perle, as by knotte of loues statutes and stablyshment in kynde, whyche that goodlye may not ben wythsetten. Lo vnder this bonde am I constrayned to abyde, and man vnder lyuyng lawe ruled: by that lawe oweth after desertes to be rewarded by payn or by mede, but yf mercy weyue the payne: so then be parte, reasonfully maye be sey, that mercy both ryght and lawe passeth, thentent of al these maters is the lest clere vnderstandynge, to wetē at thende of this thyrde boke ful knowyng thorow goddes grace, I thinke to make neuerthelater, yet yf these thynges haue a good & a sleight inseer, which that can souke hony of the harde stone, oyle of the drye rocke, may lightly fele nobley of mater in my leude ymaginacion closed. But for my boke shalbe of ioye (as I sayde) & I so ferre set fro thylke place, fro whēce gladnesse shuld come, my corde is to shorte to let my boket oughte catch of that water, and fewe men ben about my corde to eche, & many in ful purpose be redy it shorter to make, & to enclose thētre, that my boket of ioy nothing shuld catch, but empty returne, my careful sorowes to encrese, & yf I dye for payne, y t were gladnesse at theyr hertes. Good lord sende me water into y e cop of these moūtaynes, & I shall drynke therof, my thurstes to stāch: & sey these be cōfortable welles into helth of goodnesse of my sauiour am I holpen. And yet I say more, the house of ioye to me is not opened. How dare my sorowful goost then in any mater of gladnesse thynken to trete? for euer sobbynges & complaintes be redy refrete in his meditaciōs, as werbles in manyfold stoūdes cōmyng about I not then. And therfore what maner of ioye coud [...] endite, but yet at dore shal I knocke, yf the key of Dauid wold the locke vnshyt, & he bryng me in, which that chyldrēs tōges both opneth and closeth. Whose spirite, where he wyl worcheth, departing goodly as hī liketh
Now to goddes laude & reuerēce, profit of the reders, amēdemēt of maners of y e herers, encresyng of worship amōge loues seruaūts, releuyng of my hert into grace of my iewel, & frenshyp plesaūce of thys peerle. I am stered in thys makynge, and for nothynge els: and yf any good thynge to mēnes lykynge in this scripture be founde, thanketh the mayster of grace, whych that of that good and all other is authour, and pryncypall doer. And yf any thynge be insuffycyent or els myslykynge, w t that that the leudnesse of myne vnable connynge, for body in dysease anoyeth the vnderstandynge in soule. A dyseasely habitacyon letteth the wyttes many thynges, and namely in sorowe. The custome neuer the later of loue, be longe tyme of seruyce in termes I thynke to pursue, whiche ben lyuely to yeue vnderstandyng in other thynges. But nowe to enform the of thys Margarites goodnesse I may her nat half preyse. Wherfore nat she for my boke, but this boke for her is worthy to be comended, tho my boke be leude: ryght as thynges nat for places, but places for thinges oughten to be desyred and praysed.
NOw (ꝙ Loue) trewly thy wortes I haue wel vnderstād. Cettes me thinketh hē right good, & me wō dreth why thou so lightlye passest in the lawe. Sothly (ꝙ I) my wyt is leude & I am right blynd and that mater depe, how shulde I than haue waded, lightly myght I haue drenched and spylte ther my selfe. Ye (ꝙ she) I shall helpe the to swym. For ryght as lawe punisheth brekers of preceptes, and the contrary doers of the written constitutions: ryght so ayenward, lawe rewardeth and yeueth mede to hem that lawe strengthen. By one lawe thys rebel is punished and this innocent is meded, the shrewe is enprisoned & thys ryghtfull is corowned. The same lawe that ioyneth by wedlocke without forsaking, the same lawe yeueth lybel of deperticion by cause of deuorse both demed and declared. Ye ye (ꝙ I) I fynde in no lawe to mede and reward in goodnes, the gyltie of desertes. Fole (ꝙ she) gyltie cōuerted in your lawe, mykell merite deserueth. Also Paulin of Rome was crowned, that by hym the maynteyners of Pompeus weren knowē & distroyed: & yet to forn was this Paulyn chefe of Pōpeus coū sayle. This law in Rome hath yet his name of mesuryng in mede, y e bewrayeng of the cō spiracy, ordayned by tho senatours the dethe. Iulius Cesar is acōpted in to Catons right witnesse, for euer in trouth florisheth his name among the knowers of reason. Perdicas was crowned in y e heritage of Alexāder the [Page cccxlii] great, for tellynge of a preuy hate that kinge Porrus to Alexander hadde. wherfore euery wyght by reason of law after his rightwysenesse apertly his mede maychalēge: & so thou that maynteynest lawe of kynde, & therfore disease hast suffred in y e law, reward is worthy to be rewarded & ordayned, & apartly thy mede might thou chalēge. Certes (ꝙ I) thys haue I wel lerned, & euer hēsforward I shal drawe me therafter in onehed of wyl to abyd this lawe both mayntene & kepe, & so hope I best entre into your grace, wel deseruynge in to worship of a wight, without nedful cōpulsyon, ought medfully to be rewarded. Truly (ꝙ Loue) that is sothe, & tho by constitution good seruyce in to profyt & auaūtage stretch, vtterly many mē it demē to haue more desert of mede, thē good wyl not cōpelled. Se now (ꝙ I) how may men holden of thys the contrary. And what is good seruice [...] of you wold I here thys question declared I shall say the (ꝙ she) in a fewe wordes, reasonable workinges in plesaunce & profyte of thy souerayne. How shuld I this performe (ꝙ I?) Riȝt wel (ꝙ she) & here me nowe a lytel. It is hardely (ꝙ she) to vnderstande y e ryghte as mater by due ouerchaūgynges foloweth his perfectiō and his forme: Ryght so euery mā by ryghtfull werkynges ought to folowe the leful desyres in hys herte, and se toforne to what end he deserueth, for many tymes he that loketh not after thēdes, but vtterly therof is vnknowen, befalleth oftē many yuels to don, wher through er he be ware shamefully he is confounded, thende therof neden to be before loked to euery desyrer of suche forsyght, in good seruyce thre thynges specially nedeth to be rulers in hys workes. Fyrste that he do good, nexte that he do by election in hys own hert, and the thyrde that he do godlye wythouten any surquedry in thoughtes. That your werkes shulden be good in seruice or in any other actes, authorites many may be aleged neuer the later, by reason thus maye it be shewed. All your werkes be cleped seconde, & mouen in vertue of the fyrst wercher, whych in good workes wrought you to procede, and ryghte so your werkes mouen in to vertue of the last ende, & right in the fyrst workyng were not, no man shulde in the secōde werche. Right so but ye feled to what ende & sene theyr goodnes closed, ye shulde nomore retche what ye wrought but the gynnynge gan wyth good, and there shall it cease in the last ende, yf it be well consydred. Wherfore the myddle, yf other wayes it drawe then accordaunt to the endes, there stynteth the course of good, and another maner course entreth, & so it is a partye by hym selue, and euery part be not accordaunt to hys all, is foule & ought to be eschewed. Wherfore euery thynge y t is wrought [...] and be not good, is not accordaūt to the [...]es of hys all hole, it is foule, & ought to be withdrawe. Thus the persons that neyther [...]o good ne harme, shamen foule theyr makyng: wherfore wythout workynge of good actes in good seruyce, may no man ben accepted. Trewly the ylke that han myght to do good and done it not, the crowne of worshyp shall be take from hem, and wyth shame shull they be anulled. And so to make one werke accordaunt wyth hys endes, euery good seruaunt by reason of cōsequēce muste do good nedes. Certes it suffyseth not alone to do good, but goodly wythall folowe, the thanke of goodnesse els in nought he deserueth: For ryghte as al your beyng come frō the greatest good in whom all goodnesse is closed. Ryght so your endes ben directe to the same good. Aristotel determineth y e end & good ben one, & cō uertible in vnderstandynge, & he that in wyll doth away good, & he that loketh not to thēd loketh not to good, but he that doth good & doth not goodly, draweth away the dyrectiō of thende not goodly, must nedes be bad. Lo badde is nothyng els, but absence or negatyf of good, as derknesse is absence or negatyue of lyght. Then he that doth goodly, dyrecteth thylke good in to thende of badde: So must thyng not good folowe, eke badnesse to suche folke ofte foloweth. Thus contrariant workers of thende that is good, ben worthy the contrary of thēde y t is good to haue. How (ꝙ I) may any good dede be done, but yf goodly it helpe: Yes (ꝙ Loue) the deuell doth many good dedes, but goodly he leueth behynd, for euen badly & in disceyuable wyse he worketh wherfore the cōtrary of thende him foloweth And do he neuer so many good dedes, bicause goodly is away, his goodnes is not rekened. Lo then tho a mā do good, but he do goodly thende in goodnesse wol not folowe, & thus in good seruice both good dede & goodly don musten ioyne together, & that it be don wyth [Page] free choise in hert: & els deserueth he not y t merite in goodnesse, y e woll I proue, for yf thou do any thyng good by chaūce or by happe, in what thyng art thou therof worthy to be cō mended▪ for nothynge by reason of y e turneth into thy praysyng ne lackyng. Lo thilke thīg done by hap by thy wyl is not caused, & therby shulde I thanke or lacke deserue: & sythen that fayleth, thende whych that wel shuld rewarde, must nedes faile. Clerkes sayn, no mā but wyllyng is blessed, a good dede y t he hath done is not done of fre choyse willyng, with out which blyssednesse may not folowe. Ergo neither thāke of goodnesse ne seruice in y t is cōtrary of the good ende, so thē to good seruice lōged good dede goodly don, thorow fre choice in hert. Truely (ꝙ I) this haue I wel vnderstande. Wel (ꝙ she) euery thynge thus done sufficiētly by lawe, that is cleped iustice after reward clayme. For lawe & iustice was ordained in this wyse, suche desertes in goodnesse after quantite in doynge, by mede to rewarde, & of necessite of such iustice, y t is to say ryghtwisenesse was fre choice in deseruynge of wel or of yuel graūted to resonable creatures. Euery man hath fre arbitremēt to chose good or yuel to performe. Now (ꝙ I tho) yf I by my good wyl deserue this Margarite perle & am not therto cōpelled, and haue free choice to do what me lyketh: She is thē holden as me thinketh to rewarde thentēt of my good wyl. Goddes forbode els (ꝙ Loue) no wiȝt meaneth otherwyse I trowe, fre wyl of good hert after mede deserueth. Hath euerye man (ꝙ I) free choice by necessarye maner of wyl in euery of his doynges, y t him lyketh by goddes proper purueyance? I wolde se y e wel declared to my leude vnderstādynge, for necessary & necessyte ben wordes of mokel entencion, closyng (as to saye) so mote it be nedes & otherwyse maye it not betyde. Thys shalt thou lerne (ꝙ she) so thou take hede in my speche. Yf it were not in mānes owne lyberte of fre wyl to do good or bad, but to the one tyed by bonde of goddes preordinaunce: Thē do he neuer so well it were by nedefull cōpulcion of thilke bonde & not by fre choice, wherby nothyng he deserueth, & do he neuer so yuel it were not man for to wyte, but onelyche to hym that such thynge ordayned hym to done. Wherfore he ne ought for bad be punyshed, ne for no good dede be rewarded, but of necessite of ryghtwysnesse was therfore free choice of arbitremente put in mans proper dispositiō: truely yf it were otherwise it cōtraryed goddes charite, y e badnes & goodnesse rewardeth after deserte of payne or of mede. Me thynketh this wōder (ꝙ I) for god by necessite forwote al thynges cōmyng, and so mote it nedes be: & thylke thynges y t bene done be our fre choice comen nothynge of necessite but onely by wyll: Howe maye thys stande togyther? and so me thynketh truely, that fre choice fully repugneth goddes for wetynge. Truly lady me semeth they mowe not stande together.
THen gan loue nygh me nere, & with a noble coūtenaūce of vysage & lymmes, dressed her nygh my sytting place. Take forth (ꝙ she) thy pen & redely wryt these wordes, for if god wol, I shal hem so enforme to the, y t thy leudnesse which I haue vnderstād in that mater, shal openly be clered, & thy sight in ful loking therin amēded. Fyrst if thou thinke that goddes prescience repugne lyberte of arbytrye of arbitrement, it is impossible y t they shuld accorde in onheed of soth to vnderstādyng. Yea (ꝙ I) forsoth so I it cōceyue. Well (ꝙ she) yf thylke impossible were away, the repugnāce that semeth to be therin, were vtterlye remoued. Shewe me y e absence of that impossibilite (ꝙ I.) So (ꝙ she) I shall. Nowe I suppose y t they mowe stāde together, presciēce of god whō foloweth necessite of thīges cōming & lyberte of arbitremēt, thorow whych thou beleuest many thīges to be without necessite Both these proporcions be sothe (ꝙ I) & wel mowe stāde together, wherfore thys case as possible I admyt. Truly (ꝙ she) & this case is impossible. Howe so (ꝙ I). For herof (ꝙ she) foloweth & wexeth another īpossible. Proue me that (ꝙ I), that I shal (ꝙ she) for sothyng is cōmyng without necessite, & god wot that toforne, for althīg cōmyng he before wote, & that he beforne wot of necessite is cōming: as he beforne wot be y e case by necessary maner then, or els thorow necessite is sothyng to be without necessite, & wetherto euery wyght y t hath good vnderstāding, is sene these thīges to be repugnāt. Presciēce of god, which that foloweth necessite & lyberte of arbytrement, [Page cccxliii] fro which is remoued necessitie, for trulye it is necessary y t god haue foreweting of thyng withouten any necessitie cōmynge. Ye (ꝙ I) but yet remeue ye not away fro myne vnder standyng, the necessitie folowynge gods beforewetyng, as thus. God beforne wote me in seruice of loue to be boūden to this Margaryte perle, & therfore by necessitie thus to loue am I bounde, & yf I not had loued, tho rowe necessitie had I bene kept from al loue dedes. Certes (ꝙ loue) bicause this mater is good & necessary to declare, I thynke herein wel to abyde, and not lightly to passe. Thou shalt not (ꝙ she) say al only god beforne wot me to be a louer or no louer, but thus: god be forne wot me to be a louer without necessite And so it foloweth whether thou loue or not loue, euery of hem is and shalbe. But nowe thou seest the impossibilitie of the case, and y e possibilitie of thylke that thou wendest had ben impossyble, wherfore the repugnaunce is adnulled. Ye (ꝙ I) & yet do ye not awaye the strengthe of necessitie whan it is sayde: though necessitie it is me in loue to abyde, or not to loue without necessitie for god beforn wot it. This maner of necessitie forsothe semeth to some men in to coaction, that is to sayne, constraynyng or els prohibicion that is defendynge▪ wherfore necessitye is me to loue of wyll. I vnderstande me to be constrayned by some priuy strength to the wyll of louynge, and if no loue to be defended frō the wyll of louyng, and so thorow necessitie me semeth to loue, for I loue, or elles not to loue, if I not loue wherthrugh neither thāk ne maugre in tho thynges may I deserue.
Now (ꝙ she) thou shalt wel vnderstande, that often we sayne thyng thorow necessitie to be that by no strength to be neyther is coacted ne constrayned, and through necessitie not to be, that with no defendynge is remoued, for we sayne it is thorowe necessite god to be immortall nought deedlyche, and it is necessitie god to be ryghtfull, but not that any strength of vyolente maner constrayneth hym to be immortall, or defendeth him to be vnryghtfull, for nothynge maye make hym deedly or vnryghtful. Ryght so if I say thorowe necessite is the to be a louer or els none onelye thorowe wyll, as god beforne wete: It is not to vnderstande that any thyng defendeth or forbyt, the thy wyll whiche shall not be, or els cōstrayneth it to be which shalbe: that same thyng forsoth god before wot which he beforne seeth any thynge cōmende of only wyll, that wyl neyther is cōstrayned ne defended thorowe any other thynge: & so thorowe lybertie of arbytrement it is do, y t is done of wyll. And trulye my good chylde, yf these thynges be wel vnderstond I wene that none inconuenient shalt thou fynde betwene gods forwetyng & lybertie of arbytre mēt, wherfore I wot wel they may stand togyder. Also ferthermore, who y t vnderstandyng of presciēce proprelyche cōsydreth thorow the same wyse that any thyng be afore wyst, is sayd for to be cōmyng it is pronoū ced, there is nothing to forn wyst, but thyng cōmyng, forewetinge is but of trouth doute may not be wyst: wherfore whā I sey y t god toforne wot any thyng, thorow necessitie is thilke thyng to be cōmyng, al is one if I sey if it shalbe: but this necessitie neither cōstrayneth ne defēdeth any thing to be or not to be Therfore sothly yf loue is put to be, it is said of necessitie to be, or els for it is put not to be it is affirmed not to be of necessite: not for y e necessite cōstraineth or defēdeth loue to be or not to be. For whā I say, if loue shalbe of necessitie it shalbe, here foloweth necessitie, the thyng toforn put, it is as moche to sey, as yf it were thus pronoūced, y e thing shalbe: none other thynge signifyeth this necessitye but onely thus, y t shall be maye not togyder be & not be. Euenlyche also it is sothe, loue was and is, & shalbe, not of necessitie, and nede is to haue be all that was, & nedeful is to be al that is, & cōmyng to all that shalbe: and it is not the same to saye, loue to be passed, & loue passed to be passed, or loue present to be present, and loue to be present, or els loue to be commynge, and loue commynge to be commynge: dyuersitye in settynge of wordes, maketh diuersitie in vnderstonding altho in the same sentēce they accordē of significatiō ryght as it is not all one: loue sweete to be swete, & loue to be swete: for moche loue is bitter & sorowful er hertes ben eased, & yet it gladeth thilke sorouful hert on suche loue to thynke. Forsothe (ꝙ I) otherwhyle I haue had mokell blys in hert of loue, y e stou [...]mele hath me sorily anoyed: & certes lady for I se my selfe this knit with this Margarit perle as by bonde of your seruyce, & of no lybertie [Page] of wyl my hert wil now not accorde this seruice to loue. I can demen in my selfe none otherwyse, but thorowe necessitie am I constrayned in this seruyce to abyde. But alas than, yf I thorowe nedefull cōpultion magre me be withholde, lytle thanke for all my great trauayle haue I than deserued. Now (ꝙ this lady) I saye as I sayde: Me lyketh this mater to declare at the full, & why? for many men haue had dyuers fantasyes, and reasons, both on one syde thereof & in the other. Of whiche ryght sone I trowe if thou wolt vnderstōd, thou shalt con yeue the sentence, to the partye more probable by reasō, & in soth knowyng, by y t I haue of this mater maked an ende. Certes (ꝙ I) of these thī ges long haue I had great lust to be lerned, for yet I wene gods wyl & his prescience accordeth with my seruyce, in louyng of thys precious Margaryte petle. After whō euer in my hert with thurstyng desyre wete I do brenne: vnwastyng I langour & fade, and y t day of my desteny in deth or in ioy I vnbide but yet in thende I am comforted be my supposayle in blysse, & in ioye to determyne after my desyres. That thyng (ꝙ loue) hastely to the neygh, god graūt of his grace & mercy, and this shalbe my prayer tyl thou be lykende in hert at thyne owne wyll. But now to enfourme the in this mater (ꝙ this lady) thou woste where lefte, that was loue to be swete, and loue swete to be swete, is not all one for to saye: for a tree is not alway by necessitie whyte sometyme er it were whyte, it myght haue be not whyte: & after tyme it is whyte, it maye be not whyte: But a whyte tree euermore nedeful is to be whyte: for neither toforne ne after it was whyte, myght it be togyther whyte and not whyte. Also loue by necessitie is not present as nowe in y e for er it were present it myght haue be, that it shulde now not haue be, and yet it may be that it shal not be presente, but thy loue present, which to her margarite the hath bond, nedefull is to be present. Truly seme doing of action not by necessitie is cōmyge ferre to forne it be, it maye be that it shal not be commyng: thing forsoth comynge nedefull is to be cōmynge, for it may not be that cōmynge shall not be cōmynge: and ryght as I haue sayde of present and of future tymes, y e same sentence in sothnesse is of the preterit, y t is to say tyme passed for thīg passed, must nedes be passed, & yet it wer myght haue not be, wherfore it shuld not haue passed. Ryght so whā loue cōming is said of loue y t is to comnedeful is to be y t is sayd, for thyng cōmyng neuer is not comyng, & so oft the same thing we sayn of the same, as whā we sayn euery man is a man, or euerye louer is a louer, so must it be nedes, in no way may he be mā & no man togyther. And yf it be not by necessitie, that is to say, nedeful al thyng cōmynge to be cōmyng, than som thyng commyng is not cōming, and that is impossible, right as these termes nedefull, necessitie, and necessary betoken and signify thyng nedes to be, & it may not otherwyse be. Ryght these termes impossyble signifyeth, that thynge is not & by no way may it be, than thorow parfyte necessitie, al thyng cōmyng is cōmyng, but that is by necessitie, foloweth with nothyng to be cōstrayned: lo whan that commyng is sayd of thyng, not alwaye thynge thorowe necessitie is, altho it be commynge. For if I saye tomorowe loue is cōmynge in this Margarites hert, not therfore thorow necessitie shal thilke loue be, yet it maye be y t it may not be, although it were commynge. Neuerthelater, sōtyme it is soth that somethyng be of necessitie, that is sayde to come: as yf I say tomorow by cōmyng the rising of the sun. Yf therfore with necessitie I pronounce cōmynge of thynge to come, in this maner loue to morne cōmynge in thy Margaryte to the warde by necessitie is cōmyng or els the rysyng of the sunne to morne commyng, through necessitie is comynge. Loue sothly which may not be of necessitie aloone folowyng, thorowe necessitie cōmynge it is made certayne. For futur of future is sayde, that is to sayne cōmyng of cōminge is saide as if tomorow cōmyng is thorowe necessite cōming it is. Arysyng of the sun thorowe .ii. necessitis in cōming, it is to vnderstād y e one is to forgoīg necessite, which maketh thing to be, therfore it shalbe, for nedefull is that it be. Another is folowyng necessitie, which nothing cōstrayneth to be, and so by necessite it is to come, why? for it is to come. Now than, whan we sayne, y e God beforne wote thing cōmyng, nedeful it is to be commyng, yet therfore make we not in certayne, euermore thyng to be thorow necessitie cōmyng. [Page cccxliiii] Sothly thynge commynge may not be not cōmynge by no waye, for it is the same sentence of vnderstandyng: as yf we saye thus. Yf god beforne wot any thynge, nedefull is that to be commynge. But yet therfore foloweth not the prescience of God, thynge thorowe necessitie to be comyng: for all tho god toforne wote all thynges comynge, yet not therfore he beforne wote euery thynge commyng thorowe necessetie. Som thynges he beforne wot commynge of frewyll out of resonable creature. Certes (ꝙ I) these termes nede and necessitie, haue a queynte maner of vnderstandynge, they wolde dullen manye mens wyttes. Therfore (ꝙ she) I woll hem openly declare, and more clerely thā I haue toforne er I departe hence.
HEre of this mater quod she, thou shalt vnderstande▪ that ryght as it is not nedefull God to wylne, that he wyll, nomore in manye thynges is not nedeful a man to wylne that he woll.
And euer ryght as nedeful is to be what that god woll, ryght so to be it is nedefull, that man woll in tho thynges, whiche that god hath put into mans subiection of wyllynge: as yf a man woll loue, that he loue: & yf he ne wol loue, that he loue not, & of suche other thynges in mans dispositiō. For why nowe than that god woll maye not be, whā he woll the wyll of man thorowe no necessitie to be constrayned or els defended for to wylne, and he woll theffecte to folowe the wyll, than is it nedefull wyll of man to be free, and also to be that he woll. In this maner it is soth, that thorowe necessitie is mā nes werke in louyng, that he wol do althouȝ he woll it not with necessitie. (Quod I) thā how stant it in loue of thylke wyl, sythen mē louē wyllyng of free choyce inhert wherfore yf it be thorowe necessitie, I pray you ladye of an answer this questyon to assoyle. I wil (quod she) answere the blyuely: Ryght as men wyll not thorowe necessitie, ryght so is not loue of wyll thorowe necessitie, ne thorowe necessitie wrought thylke same wyll: for yf he wold it not with good wyl, it shuld not haue ben wrought, although y t he doeth it is nedefull to be done.
But yf a man do synne, it is nothyng elles but to wyll, that he shulde not: ryght so syn of wyl is not to be maner necessary done, no more than wyll is necessary. Neuerthelater this is soth, yf a man woll synne, it is necessary hym to synne, but though thylke necessitie nothyng is constrayned ne defended in the wyll, ryght so thylke thyng that frewyll woll and may, and not may, not wylne, and nedefull is that to wylne he may not wylne but thilke to wylne nedefull is, for impossyble to hym it is onethyng, and the same to wylne he may not wilne, but thilke to wilne nedefull is: for impossyble to hym it is one thynge, and the same to wylne and notte to wylne. The werke forsoth of wyl to whome it is yeue that it be that he hath in wyll, and that he wol not voluntary of spontany it is, for by spontany wyll it is do, that is to saye with good wyll, not constrayned: than by wyl not constrayned, it is constrayned to be and that is it may not togyther be. Yf thys necessitie maketh lybertye of wyll, whiche y e aforne they weren they myght haue bene eschewed and shonned: God than, which that knoweth al truthe, and nothyng but truthe, al these thynges as they are spontany or necessarye syght, and as he seeth so they ben: & so with these thynges well consydered, it is open at the full, that withoute all maner repugnaunce, god beforne wot all maner thinges ben done by frewyll, which aforen they weren myght haue ben neuer they shulde be and yet ben they thorowe a maner necessitie from frewyll discended.
Hereby maye (quod she) lightly ben knowe that not all thynges to be is of necessytye though God haue hem in his prescience, for some thynges to be is of lybertye of wyll: and to make the to haue full knowynge of goddes beforne wetynge. Heare me (quod she) what I shall I saye? Blythlye ladye (ꝙ I) me lyst this mater entyrely to vnderstād. Thou shalt (ꝙ she) vnderstande, that in heauen is goddes being, although he be ouer al by power, yet there is abydynge of deuyne person, in which heuen is euerlastynge presence, w thoutē any mouable tyme there sole haue I not sayd toforne this, as tyme hurteth, ryght so ayenwarde tyme healeth and rewardeth: and a tre oft fayled is hold more deyntye whan it frute forth bryngeth. [Page] A marchaunt that for ones lesyng in the see nomore to auenture thynketh, he shal neuer with auenture come to rychesse: so oft must men on the oke smyte, tyll the happye dente haue entred, which with y e okes owne sway maketh it to come all at ones. So ofte falleth the lethy water on the harde rocke, tyll it haue thorow persed it. The euen draught of the wyre drawer, maketh the wyre to ben euen and supple werchyng, and if he stynted in his draught, the wyre breaketh a sonder. Euery tre wel springeth whā it is wel groū ded and not often remoued. what shall this frute be (ꝙ I) nowe it gynnethe rype? Grace (quod she) in parfyte ioye to endure and ther with hou begon. Grace (ꝙ I) me thīketh I shulde haue a rewarde for my long trauayle I shal tell the (quod she) retrybution of thy good wylles to haue of thy Margaryte perle it beareth not the name of mede, but only of good grace, and that cometh not of thy deserte, but of thy Margarytes goodnesse, & vertue alone. (Quod I) shulde al my longe trauayle haue no reward but thorow grace and somtyme your seluen sayde, ryghtwisnesse euenlyche rewardeth to quyte one benefite for an other. That is soth (quod loue) euer as I sayd, as to hym that doeth good, which to done he were neyther holdē ne yet constrayned. That is soth (quod I). Truly, (quod she) all that euer thou dost to thy margaryte peerle, of wyll, of loue, and of reason thou owest to done it, yet is nothyng els but yeldynge of thy det in quytyng of thy grace, which she the lent whā ye fyrst met. I wene (quod I) ryght lytle grace to me she delyuered. Certes, it was harde grace, it hath nigh me astrangled. That it was good grace I wot wel thou wylt it graunt er thou depart hence. Yf anye man yeue to an other wyght to whom that he ought not, and which that of hym selfe nothyng maye haue, a garmēt or a cote, though he weare the cote or elles thylke clothynge, it is not to put hym y t was naked the cause of his clothyng, but onely to him that was yeuer of the garnement. wherfore I saye, thou that were naked of loue, & of thy selfe none haue myghtest, it is not to put thyne owne persō, sythen thy loue came to thorowe thy Margaryte perle. Ergo she was yeuer of the loue although thou it vse, and there lent she the grace thy seruyce to begynne. She is worthye the thanke of this grace, for she was the yeuer. All the thoughtes, besy doinges, and plesaūce in thy might and in thy wordes that thou canste deuyse, ben but ryght lytle in quytynge of thy dette: had she not ben, suche thyng had not ben studyed. So all these maters kyndly drawen homewarde to this Margaryte peerle, for from thence were they borowed, all is holy her to wyte the loue that thou hauest: and thus quytest thou thy dette, in that thou stedfastly seruest. And kepe well that loue I the rede, that of her thou hast borowed, and vse it in her seruyce thy dette to quyte, and than art thou able right sone to haue grace, wherfore after mede in none halue mayest thou loke. Thus thy gynnyng and endyng is but grace alone, and in thy good deseruyng thy det thou aquytest: without grace is nothing worth what so euer thou werche. Thanke thy Margaryte of her great grace, that hytherto the hath gyded, and praye her of contynuaunce forthe in thy werkes hereafter, and that for no myshappe thy grace ouerthwartly tourne. Grace, glorye, and ioye, is commynge thorowe good folkes desertes, and by gettynge of grace therin shulde ende. And what is more glorye or more ioye than wysdome and loue in parfite charitie which god hath graunted to all tho that well can deserue. And with that this lady al at ones start into myne hert: here woll I onbyde (ꝙ she) for euer. And neuer woll I gone hence, and I woll kepe the from medlynge whyle me lyst here onbyde: thyne intremetyng maners into stedfastnesse shullen be chaunged.
SObrelyche tho threwe I vp myne eyen, and hugelye tho was I astonyed of thys sodayne aduenture, and fayne wolde I haue learned howe vertues shulden ben knowē in whyche thynges, I hoope to God, hereafter she shall me enfourmen, and namelye sythen her restynge place is nowe so nyghe at my wyll, and anon all these thynges that thys lady sayde, I remembred me by my selfe, and reuolued [Page cccxlv] the lyues of myne vnderstandyng wyttes. Tho founde I fully all these maters parfitly there wrytten, howe mysse rule by fayned loue both realmes and cyties hathe gouerned a great throwe. How lyghtly me might the fautes espye, howe rules in loue shoulde ben vsed, howe sometyme with fayned loue foule I was begyled, howe I shoulde loue haue knowe, and how I shall in loue wyth my seruyce procede. Also furthermore, I founde of perdurable letters wonderly ther grauen, these maters which I shal nempne. Certes, none age ne other thynge in earthe maye the leest syllable of this in no poynte deface, but clerelye as the sunne in myne vnderstandyng soule they shynen. This maye neuer out of my mynde, how I may not my loue kepe, but thorowe wyllynge in herte. wylne to loue maye I not, but I louynge, haue. Loue haue I none but thorowe grace of this Margaryte peerle. It is no maner dout, that wyl woll not loue but for it is louyng, as wyl woll not ryghtfully, but for it is ryghtful it selue. Also wyll is not louyng for he woll loue, but he woll loue for he is louynge. It is all one to wyll to be louynge, and louynges in possessyon to haue. Ryght so wyll wol not loue, for of loue hath he in no partye, and yet I deny not louynge wyl wylne more loue to haue, which that he hath not whan he wolde more than he hath: but I saye he maye no loue wylne, yf he no loue haue, throughe whiche thylke loue he shulde wylne: but to haue this louynge wyll may no man of hym selfe, but onely through grace toforne going: Ryght so maye noman it kepe, but by grace folowynge. Consydre nowe euery man aryght, and let sene if that any wyght of hym selfe mowe this louynge wyl get, and he therof fyrste nothynge haue: for yf it shulde of hym selfe sprynge, eyther it must be wyllyng or not wyllynge▪ wyllynge by hym selfe maye he it not haue, sythen him fayleth the mater that shulde it forth bryng, the mater hym fayleth: why▪ he may thereof haue no knowyng, tyll whan grace put it in his herte. Thus wyllyng by hym selfe may he it not haue, and not wyllynge maye he it not haue. Parde euery conceyt of euery reasonable creature otherwyse wyl not graunt wyll in affyrmatyfe with not wyllynge by no waye mowe accorde. And although this louynge woll come in myne hert by frenesse of arbytrement, as in this boke fully is shewed, yet owe I not therfore as moche alow my free wyll, as grace of that Margaryte to me leaned, for neyther myght I without grace to fornegoinge, and afterwarde folowyng, thylke grace get ne kepe, and lese shal I it neuer but yf frewyll it make, as in wyllyng otherwyse than grace hath me graunted. For ryght as whan any person taketh wyllynge to be sobre, and throweth that awaye, wyllynge to be dronke, or els taketh wyll of drynkynge oute of measure, whiche thyng anon as it is doone, maketh thorowe his owne gylte by free wyll that leseth hys grace. In which thyng therfore vpon the nobley of grace I mote trusten, and my busye cure set thylke grace to kepe, that my frewyl otherwyse than by reason it shulde werche, cause not my grace to voyde: for thus must I both loke to frewyll & to grace. For right as naturall vsage in engendrynge of chyldren maye not bene withoute father, ne also but with the mother, for neyther father ne mother in begettynge maye it lacke: ryght so grace and frewyll accorden, and without hem both maye not louynge wyll in no partye ben getten. But yet is not frewyl in gettynge of that thyng, so mokell thanke worthy as is grace, ne in the kepynge thereof, so moche thanke deserueth, and yet in gettyng and kepynge both done they accorde.
Trulye oftentyme grace frewyll helpeth in foredoinge of contrarye thynges, that to wyllynge loue not accorden, and strengthe wyll aduersities to withsytte, wherfore all togyther to grace oweth to bene accepted, that my wyllynge deserueth. Frewyll to louynge in this wyse is accorded.
I remembre me well howe all this boke (who so hede taketh) consydreth all thynges to werchynges of mankynde, euenlye accordeth, as in tournynge of thys worde loue into trouth, or els ryghtwisnesse, whether that it lyke. For what thynge that falleth to man in helpynge of free arbytremēt, thylke ryghtwysnesse to take or els to kepe, thorowe whiche a man shall be saued, of whiche thyng all this booke mencyon hath maked, in euery poynt thereof grace oweth to be thanked.
wherfore I saye, euerye wyght hauynge [Page] this ryghtfulnes ryghtfull is, and yet therfore I sey not in my concyence, that to all ryghtfull is behoten the blysse euerlastynge but to hem that ben ryghtfull withouten any vnryghtousnesse. Some man after som degree maye ryghtfully ben accompted: as chaste men in lyuynge, and yet ben they ianglers and full of enuye pressed: to hem shal this blysse neuer bene delyuered. For ryght as verye blysse is withoute all maner nede, ryght so to noman shal it be yeuen but to the ryghtful, voyde from all maner vnryghtfulnesse founde, so noman to her blysse shal ben folowed, but he be ryghtfull, and wyth vnryghtfulnesse not bounde, and in that degre fully be knowe. This ryghtfulnesse in as moche as in hym selfe is, of none euyll is it cause, and of all maner goodnesse truly it is mother. This helpeth the spyrite to withsyt the leude lustes of fleshly lykyng: This strē gtheth and mayntayneth the lawe of kynde and yf that otherwhyle me weneth harme of this precyous thyng to folowe, therethorowe is nothynge the cause, of somwhat els commeth it aboute who so taketh hede. By rightfulnesse forsoth werne many holy sayntes good sauour in swetnesse to god almightye, but that to some folkes they weren sauour of deth into deedly ende, that come not of the saynctes ryghtwysnesse, but of other wycked mens badnesse hath proceded. Truly the ilke wyl whiche that the ladye of loue me lerned, affectiō of wyl to nempne, which is in wyllyng of profytable thynges, euel is it not, but whan to fleshly lustes it cōsenteth ayenst reason of soule. But that this thyng more clerely be vnderstand, it is for to know whence and how thylke wyll is so vycious, and so readye, euyll dedes to perfourme. Grace at the gynnyng ordeyned thylke wyl ingoodnesse euer to haue endured, and neuer to badnesse to haue assented: Men shoulde not beleue that God thylke wyll made to be vycious. Our fyrst father as Adam & Eue, for vycyous appetytes and vycious wyll to such appetytes consentyng, ben not one thīg in kynde, other thyng is done for the other. And howe this wyll fyrst into man fyrst assented I holde it profytable to shewe, but if the fyrste condicyon of reasonable ceeature wol be consydred and apertly loked lyghtly the cause of suche wyll maye ben shewed. Intention of God was that ryghtfully and blyssed shulde reasonable nature ben maked hym selfe for to kepe, but neyther blysfull ne ryghtfull myght it not be withouten wyl in them bothe. wyll of ryghtfulnesse is thylke same rightfulnesse as heretoforne is shewed but wyll of blysse is not thylke blysse, for euery man hath not thylke blysse, in whome the wyll therof is abydynge. In this blysse after euery vnderstandyng is suffysaunce of couenable commodityes without anye maner nede, whether it be blysse of aungelles or els thylke, that grace fyrst in paradyse suffered Adam to haue. For although aungelles blysse be more than Adams was in Paradyse, yet may it not be denyed, that Adam in Paradyse ne hadde suffysaunce of blysse, for ryght as great herte is without al maner of coldnesse, and yet maye an other herte more heate haue, ryght so nothyng defruded Adā in Paradyse to bene blessed, without al maner nede. Although aungels blysse be moche more, forsothe it foloweth not lasse than an other to haue therefore hym nedeth, but for to wante a thynge whiche that behoueth to ben had, that may nede ben cleped, and that was not in Adam at the fyrst gynnynge. God and the Margaryte, weten what I meane.
Forsothe where as is nede, there is wretchednesse, good withoute cause to fornegoinge made not resonable creature wretched, for hym to vnderstand and loue had he fyrst maked. God made therfore mā blyssed with out al maner indigēce, togyther and at ones toke reasonable creature blysse, and wyll of blyssednesse and wyl of rightfulnesse, which is ryghtfulnesse it selfe, and lybertye of arbitrement, that is free wyl, with which thilke ryghtfulnesse may he kepe and lese. So and in that wyse ordayned thylke two, that wyl which that instrument is cleped, and here to forne mencyon is maked, shoulde vse thylke ryghtfulnesse by teachynge of hys soule to good maner of gouernaunce, in thought and in wordes, and that it shulde vse the blysse in obedyent maner withouten any incommoditie. Blysse forsothe into mannes profyte, and ryghtwysnesse into his worshyppe god delyuered at ones: but ryghtfulnes so was yeuen, that man myght it lese, whiche yf he not loste hadde not, but continuallye haue it [Page cccxlvi] kepte, he shulde haue deserued the auauncement into the felowshyp of angels, in which thinge yf he that loste, neuer by hym selfe forwarde shuld he it mowe ayenward recouer: and as well the blysse that he was in, as angels blysse that to himwardes was coming shulde be nome at ones, & he depriued of the both. And thus fyl man vnto likenesse of vnreasonable beestes, and with hem to corrupcyon and vnlustye appetytes was he vnder, throwen, but yet wyl of blysse dwelleth, that by indigence of goodes whiche that he loste through great wretchednesse, by ryght shuld he bene punyshed. And thus for he weyued, ryghtfulnes, lost hath he hys blysse: but faile of hys desyre in his owne comoditie may he not, and were comodities to hys resonable nature whych he hath lost may he not haue. To false lustes, which ben vestial appetites he is turned: foly of vnconning hath him begyled, in wening that thylke bene the comodities that owen to bene desyred. This affection of wyll by libertie of arbitriment is enduced to wylne thys thing that he shuld not and so is wyl not maked yuyll but vnryghtful, by absence of rightfulnesse, whych thing by reason euer shulde he haue. And freenesse of arbitriment maye he not wylne, whan he it not haueth, for whyle he it hadde, thylke halpe it not to kepe: so y t wythout grace may it not bene recouered. Wyll of cōmoditie, in as much as vnryghtful it is maked, by wyllynge of yuell lustes, wyllynge of goodnesse may he not wylne: for wyll of instrument to affection of wyl is thralled, sithen that other thyng maye it not wylne, for wyll of instrument to affection desyreth, and yet bene both they wyl cleped: for y e instrumēt woll, throuȝ affection it wylneth, and affection desyreth thylke thynge wherto instrumente hym ledeth. And so frewil to vnlusty affectiō ful seruaunt is maked, for vnryghtfulnesse may he not releue, & wythout ryghtfulnes full fredō may it neuer haue. For kyndly libertie of arbytriment without it, veyne and ydell is for sothe. wherfore yet I saye, as often haue I sayd the same, whan instrument of wyl lost hath rightfulnesse, in no maner but by grace may he ayen returne ryghtfulnesse to wylne For sythen nothyng but ryghtfulnesse alone shulde he wylne, what y t euer he wylneth w t oute ryghtfulnesse, vnryghtfullye he it wylneth. These than vnryghtfull appetites and vnthryfty lustes which the flyes desyreth, in as mokell as they bene in kynde, bene they not bad, but they ben vnryghtful and badde for they ben in resonable creature, where as they beyng in no waye shulde bene suffred. In vnreasonable beastes neyther bene they yuell ne vnryghtfull, for there is theyr kynde beyng.
KNowen maye it wel bene nowe, of these thynges to forne declared, that man hathe not alwaye thylke ryghtfulnesse, whyche by dutie of ryghte euermore hauen he shulde, & by no way by him selfe may he get ne kepe, and after he it hath if he it lese, recouer shal he it neuer, without especial grace: wherfore the comune sētence of the people in opinion, y t euery thing after destiny is ruled, false and wicked is to bileue: For though predestinacyon be as wel of good as of badde, sithen that it is sayde God hadnest made, whych he neuer ne wrought, but for he suffreth hem to be maked, as that he hardeth whā he naught missayth, or ledde into temptation whan he not delyuereth, wherfore it is none incōuenient yf in that maner be sayd, God to forne haue destenyed bothe badde, & her badde werkes whan hem ne theyr yuel dedes neyther amē deth, ne therto hem grace leueth. But speciallyche predestinacion of goodnesse alone, is sayde by these great clerkes, for in him God doth that they bene, & that in goodnesse they werchen. But the negatyfe herof in badnesse is holdē, as the lady of loue hath me lerned, who so aryght in thys boke loketh. And vtterly it is to weten, that predestinacyon properly in God maye not bene demed, no more than beforne wetinge. For in the chapiter of gods beforne wetynge, as loue me rehersed, al these maters apertly may ben foundē. All thinges to god ben now togither and in presence during. Trewly presence & predestinacyon in nothyng disacorden, wherfore as I was lerned how gods before wetyng & free choyce of wyll mowe stonden togyther, me thinketh the same reason me leadeth, that destenye and frewyll accorden, so that neyther of hem both to other in nothing contrarieth [Page] And resonablelyche maye it not ben demed, as often as any thynge fayleth frewyl werchyng, as yf a man another man wrongfully anoyeth, wherfore he him sleyth, that it be constrayned to that ende, as mokel folke cryeth and sayeth: Lo, as it was destenyed of God to forne knowe, so it is thorowe necessytie fall, and otherwise myght it not betyde Trewly neyther he y t the wronge wroughte ne he that hym selfe venged, none of thylke thynges thorowe necessitie wrought: for yf that wyth freewyll there had it not wylled, neyther had wrought that he perfourmed: & so vtterly grace y e frewyll in goodnesse bryngeth and kepeth, and fro badnesse it turneth, in all thynge moost thanke deserneth. Thys grace maketh sētēce in vertue to abide, wherfore in body and in soule in full plentie of conyng after theyr good deseruyng in the euer lastyng ioy, after the daye of dome shul they endelesse dwell, and they shul bene learned in that kyngdome wyth so mokel affect of loue & of grace, that the leste ioy shall of the greatest in glorye reioyce & bene gladded, as i [...] he the same ioye had. What wonder syth God is the greatest loue, and y e ne ought to loke thynges wyth resonnynge to proue, and so is instrumēt o [...] wyll, wyll: and yet varyeth he from effecte and vsynge both. Affection of wyll also for wyll is cleped, but it varyeth f [...]ō instrument in thys maner wyse, by that name, lyche whan it commeth into minde anone ryght it is in wyllyng desyred, and the negatyfe therof with wyllyng nyl not acord this is closed in hart, thoughe vsage and instrument slepe. This slepeth whā instrumēt and vs waken: and of suche maner affection trewly some man hath more and some man lesse. Certes trew louers wenen euer therof to lytle to haue. False louers in lytle wenen haue ryght mokel: Lo instrument of wyl in false and trewe both euen liche is proporcianed, but affection is more in some place than in some, bycause of the goodnesse that foloweth, and that I thinke herafter to declare. Vse of thys instrument is wyl, but it taketh hys name whan wylned thyng is in doyng. but vtterly grace to catche in thy blysse, desired to ben rewarded. Thou must haue than affection of wyl at the ful, and vse whan his tyme asketh wisely to ben gouerned. Sothly my disciple wythout feruente affection of wyll may no man bene saued: thys affection of good seruyce in good loue, maye not bene groūded, without feruent desire to the thing in wyll coueyted. But he that neuer retcheth to haue or not to haue, affection of wyll in y t hath no restyng place. why? for whan thyng cometh to mynde, and it be not taken in hede to comyn or not come, therfore in that place affection fayleth: and for thylke affection is so lytle, throwe which in goodnesse he shulde come to his grace, the lytelnesse wyl not suffre to auaile by no way in to his helpes: Certes grace & reason thylke affection foloweth Thys affection withe reason knytte, dureth in eueryche trewe herte, and euermore is encreasyng, no ferdnesse, no strength maye it remoue whyle truthe in hert abydeth. Sothly whan falshed gynneth entre truth draweth away, grace and ioye both: but than thilke falsheed that trouth hath thus voyded, hath vnknyt the bonde of vnderstondyng reason, bytwene wyl and the hert. And who so that bonde vndoth, and vnknytteth wyl to be in other purpose thā to y e first accorde, knitteth hym wyth cōtrary of reason, and that is vnreason. Lo, than wyl and vnreason bringeth a man from the blysse of grace, whych thing of pure kynde, euery man ought to shonne & to eschewe, & to the knot of wyll and rea [...]on confyrme. Me thynketh (ꝙ she) by thy stud [...] ent lokes, thou wenest in these woordes me to contraryen, from other sayenges here to forne in other place, as whā thou were somtyme in affection of wyl, to thynges y t nowe han brought the in disease, whiche I haue y e counsayled to voyde, and thyne herte discouer, and there I made thy wyl to ben chaunged, whyche nowe thou wenest I arg [...]e to wythholde and to kepe. Shortly I say that reuers in these wordes may not ben founde: for thoughe dronkennesse be forboden, men shul not alway ben drinklesse. I trowe right for thou thy wil out of reasō shuld not turne thy wyll in one reason shulde not vnbyde, I saye thy wyll in thy fyrst purpose wyth vnreason was closed: Constrewe forthe of the remenante what the good lyketh. Trewly that wyll & reason shulde be knitte togyther was fre wyl of reasō, after tyme thyne hert is assentaunt to them both, thou myghte not chaunge, but yf thou from rule of reason varye, in whyche varyaunce to come to thylke [Page cccxlxvii] blysse desyred, cōtrariously thou werchest: & no thyng may knowe wyl & reason but loue alone. Than yf thou voyd loue, than weuest the bonde that knytteth, and so nedes or els ryght lyghtly, y t other gone a sondre: wherfore thou seest apertly that loue holdeth this knot, & a maystreth hem to be bounde. These thynges, as a rynge in circuite of wrethe ben knytte in thy soule wythout departynge. A let be, let be (ꝙ I) it nedeth not of this no rehersayle to make, my soule is yet in parfyte blysse, in thynkynge of that knotte.
NOw trewly lady I haue my groūde well vnderstand, but what thyng is y e thylke spire that in to a tree shulde wexe: expowne me y e thynge, what ye therof meane. That shall I (ꝙ she) blithly, & take good hede to the wordes I the rede. Cōtinuaunce in thy good seruice, by longe processe of time in ful hope abiding, wythout any chaung to wylne in thyne hert: this is the spire, whych yf it be wel kepte & gouerned, shall so hugely spryng, tyl the fruite of grace is plentuously out sprongen: for although thy wyl be good yet may not therfore thilke blisse desyred hastely on the discendē, it must abyde hys sesonable tyme. And so by processe of growyng, wyth thy good traueyle, it shall in to more & more wexe, tyll it be founde so myghty, that windes of yuel spech, ne of stormes of enuy, make not the traueyle ouerthrow, ne frostes of mystruste, ne hayles of ielousy ryght lytle myght haue in harmyng of suche sprynges. Euery younge setlynge lyghtly wyth smale stormes is a peyred, but whan it is woxen somdele in gretnesse, than han great blastes and wethers but lytle myght, any disauauntage to them for to werch. Mine owne souerayne lady (ꝙ I) and welth of myne herte, & it were lykynge vnto your noble grace, therthrouȝ not to be displeased, I suppose ye erren, now ye makē ielousy enuy, & disturbour to hem that ben your seruauntes. I haue lerned ofte to forne this tyme, that in euery loners hert, greate plentie of ielousyes greues ben sowe, wherfore me thinketh ye ne ought in no maner accompte, thylke thyng among these other welked wyners and venomous serpentes, as enuy, mistrust, and yuel speche O foole (ꝙ she) mistrust with foly with yuel wyl medled, engendreth that welked padde. Trewly yf they were distroyed, ielousye vndone were for euer, & yet some maner of ielousy I wote wel is euer redy in all the hertes of my trew seruauntes, as thus: to be ielous ouer hym selfe, leste he be cause of hys owne disease. Thys ielousy in full thoughte euer shulde be kepte for ferdnesse to lese hys loue by miskeping, thorow his owne doyng in leudenesse, or els thus: Lest she that thou serueste so feruently is beset there her better lyketh, that of al thy good seruyce she compteth not a cresse. These ielousyes in herte for acceptable qualities ben demed: these oughten euery trew louer by kindly, euermore hauen in his minde, tyll fully the grace & blysse of my seruice be on hym discended at wyll. And he that than ielousy catcheth, or els by wenyng of hys owne folysh wylfulnesse mistrusteth, truely wyth fantasy of venyme, he is foule begyled. Yuelwyll hathe grounded thylke mater of sorowe in hys leude soule, & yet not for thā to euery wight shulde me not truste, ne euery wyghte fully misbeleue, the meane of these thynges owen to be vsed. Sothly wythouten cause [...]ll euidence, mystruste in ielousye shulde not be wened in no wyse person cōmenly, such leude wickednes shulde me not synde. He that is wyse & with yuell wyll not be acomered, can abyde well hys tyme, tyl grace & blysse of his seruice folowyng, haue hym so mokel eased, as his abyding to forehande hath him diseased. Certes lady (ꝙ I tho) of no thyng me wondreth sythen thylke blysse so precious is and kyndly good, & wel is and worthy in kynde, whā it is medled with lo [...]e & reasō, as ye to forne haue declared. Why, anone as hye one is spronge, why springeth not the other? and anone as the one cometh, why receyueth not the other? For euery thyng that is out of his kyndly place, by full appetite, euer commeth thytherwarde kyndly to draw, & his kyndly being therto him cōstrayneth. And the kindly stede of this blysse, is in suche wyl medled to vnbyde, & nedes in that it shulde haue hys kyndly beyng. wherfore me thynketh anone as that wyll to be shewed & kydde hym profreth, thylke blysse shulde him hye thylke wil to receyue, or els kynde of goodnesse worchē not in hem as they shulde. Lo, be the sunne [Page] neuer so ferre, euer it hathe hys kynde werching in erth: great weyght on hye onloft caryed, stynteth neuer tyll it come to thys restyng place. waters to the see ward euer ben they drawyng, thynge that is lyght blythly wyl not synke, but euer ascendeth & vpward draweth. Thus kynde in euery thynge hys kyndely course, & hys beyng place sheweth: wherfore be kynde on thys good wyl, anone as it were spronge, this blysse shulde theron discend, her kynde wolde they dwelleden togyther, & so haue ye sayd your selfe. Certes (ꝙ she) thyne herte sytteth wonder sore this blysse for to haue, thyne hert is sore agreued that it taryeth so longe, and yf thou durstest, as me thynketh by thyne wordes, this blysse woldest thou blame. But yet I saye, thylke blysse is kyndly good, and hys kyndly place in that wyl to vnbyde. Neuer the later, their cōmyng togyther after kyndes ordynaunce not sodaynly may betyde, it must abide time as kynde yeueth hym leaue for yf a man, as thys wyl medled gonne hym shew, & thylke blysse in hast folowed, so lyghtly commyng shulde lyghtlye cause goynge, longe tyme of thurstyng, causeth drynke to be the more delycious whan it is atasted. Howe is it (ꝙ I thā) that so many blysses se I al day at mine eye, in the fyrst moment of a syght with such wyl accorde. Yee, and yet other whyle wyth wyll assenteth, syngulerly by hym selfe there reason fayleth, traueyle was none, seruyce had no tyme. Thys is a queynt maner thing howe suche doing cometh aboute. O (ꝙ she) that is thus, the earth kyndely after seasons & tymes of the yere, bryngeth sorth innumerable herbes and trees both profytable and other, but such as men myght leaue, though they were naught in noryshynge to mannes kynde seruen, or els such as turnen soone vnto mennes confusion in ease that therof they atast comen forthe out of the earthe by theyr owne kinde, wythouten any mannes cure or any busynesse in traueyle: and thylke herbes that to mennes lyuelode necessaryly seruen, wythout whyche goodlye in thys lyfe creatures mowen not enduren, and mooste bene nouryshen to mankinde, wythout great traueyle, great tylth, and longe abydyng tyme, comen not out of the earth, and it with seede to forne ordeyned such herbes to make sprīg and forth growe. Ryght so the perfite blisse, that we haue in meanyng of duryng time to abyde maye not come so lyghtlye, but wyth great traueyle and ryght besytylth, and yet good feed to be sowe, for ofte the croppe fayleth of bad seed, be it neuer so wel traueyled. And thylke blysse thou spoke of so lyghtly in cōming, truely is not necessary nor abiding: and but it the better be stamped, and the venomous ieuse out wrongen, it is likely to enpoysonen all tho that therof tasten. Certes ryght bytter bene the herbes y t shewen fyrste the yere of her owne kynde. well the more is the haruest that yeldeth many graynes, tho longe & sore it hath ben traueiled. what woldest thou demē if a mā wold yeue thre quarters of nobles of gold, that were a precious gyfte▪ Yee certes (ꝙ I). And what (ꝙ she) thre quarters full of peerles? Certes (ꝙ I) y t were a rych gift. And what (ꝙ she) of as mokel azure? (Quod I) a precious gyfte at ful▪ were not (ꝙ she) a noble gyfte of all these at ones? In good fayth (ꝙ I) for wantynge of englysh namynge of so noble a worde, I can not for preciousnesse yeue it a name. Ryghtfully (ꝙ she) haste thou demed, and yet loue knytte in vertue, passeth al the golde in thys erth. Good wil accordant to reason, with no maner properte maye be countreuayled, all the azure in the worlde is not to accompt in respecte of reason, loue that wyth good wyll & reason accordeth, wyth no earthly ryche se may not ben amenden. Thys yefte hast thou yeuen I know it my self and thy Magaryte thilke gyft hath receiued, in the which thing to reward she hath her selfe bounde. But thy gyfte as I sayd, by no maner rychesse maye be amended, wherfore wyth thynge y t maye not be amended, thou shalt of thy margarytes rightwisenesse be rewardede. Right suffred yet neuer but euery good dede sōtime to be yolde. Al wold thy Margarite with no rewarde the quite. Ryght that neuer more dieth thy mede in meryte woll puruey. Certes such sodaine blysse as thou first nēpnest, ryȝ [...] wyl hem reward as the well is worthy, and though at thyne eye it semeth the rewarde y t desert to passe, right can after sende such bytternes euēly it to reward: so y e sodayne blisse by alwaies of reason in great goodnes may not ben accompted, but blisse long, both long it abydeth, & endlesse it wol last. Se why thy wyl is endelesse, for if thou louedest euer, thy [Page cccxlviii] wyll is euer there tabyde and neuer more to chaunge: euenhed of rewarde must ben done by ryght, than muste nedes thy grace & thys blisse endeles in ioy to vnbide. Euēlich disese asketh euēlych ioy, which hastely thou shalt haue. A (ꝙ I) it suffiseth not thā a long good wyll, be it neuer so wel with reason medled, but yf it be in good seruice longe trauayled. And so throuȝ seruice shul men come to y e ioy and this me thynketh shulde be the wexing tree of whiche ye first meued.
VEry trouth (ꝙ she) hast thou now cō ceyued of these thinges in thyne hert hastely shalt thou be able very ioye & parfite blysse to receyue. And nowe I wote wel thou desyrest to know y e maner of braū ches, that out of the tree shulde spring. Therof lady (ꝙ I) hertely I you pray: for thā leue I woll, that right soone after I shall ataste of the fruite that I so longe haue desyred. Thou haste herde (quod she) in what wyse this tree to forne this haue I declared, as in grounde and in stocke of wexinge. Firste the grounde shuld be thy frewyl ful in thine hert & the stocke (as I said) shuld be continuaūce in good seruice, by longe time in traueyle, tyl it were in greatnesse right wel woxen. And whan this tree such greatnesse hath caught, as I haue rehersed: the braunches than that the frute shulde forth bring, spech must they be nedes in voice of prayer, in complayning wise vsed. Out alas (ꝙ I tho) he is soroufully wounded that hydeth his speche and spareth his complayntes to make, what shall I speke y e care: but payne euen lyke to hell, sore hath me assayled, & so ferforthe in payne me thronge, that I leue my tree is seer, & neuer shal it frute forth bringe. Certes he is greatly eased, that dare his pryuy mone discouer to a trewe felowe, that cōninge hath & myȝt wherthrough his playnt in any thyng maye be amēded. And mokel more is he ioyed that with herte of hardynesse dare complayne to his Lady, what cares y t he suffreth, by hope of mercy with grace to be auaunced. Trewly I saye for me, syth I came this Margaryte to serue, durst I neuer me discouer of no maner disease, and wel the later hathe myne hert hardied such thinges to done, for y e gret bounties & worthy refreshmentes that she of her grace goodly without any deserte on my halue ofte hath me rekened, & nere her goodnesse the more wyth grace and wyth mercy medled, whiche passen al desertes, traueyls, and seruinges, that I in any degree mighte endyte, I wolde wene I shulde be wythout recouer, in gettynge of thys blysse for euer. Thus haue I stylled my disease, thus haue I couered my care, that I brenne in sorowfull anoy, as gledes and coles wasten a fyre vnder deed ashen. Well the hoter is the fyre, that wyth ashen it is ouerleyn: ryght longe this wo haue I suffred. Lo (ꝙ Loue) howe thou farest: me thynketh y e palasy yuel hathe acomered thy wittes, as faste as thou hyest forwarde, anone sodaynly backwarde thou mouest: Shall not yet al thy leudnesse out of thy braynes? dull bene thy skylfull vnderstādynges, thy wyll hath thy wyt so a maystred▪ woste thou not well (ꝙ she) but euerye tree in hys sesonable tyme of burionynge shewe his blomes fro w tin, in sygne of what frute shulde out of him sprynge, els the frute for y t yere men halte delyuered, be y e grounde neuer so good. And thouȝ the stock be mighty at the full, and the braunches seer and no burions shewe, farwell the gadiner he may pipe w t an yue leafe his frute is failed. wherfore thy braunches must burionen in presēce of thy Lady, yf thou desyre any fruite of thy ladyes grace, but beware of thy lyfe, y t thou no wodelaye vse, as in askynge of thynges that stretchen in to shame, for than myghte thou not spede by no waye that I can espy. Vertue woll not suffre vyllanye out of hym selfe to sprynge. Thy woordes maye not be queynt ne of subtell maner vnderstandynge. Free wytted people supposen in suche poesyes to be begyled, in open vnderstandynge muste euery worde be vsed. Voyce wythout clere vnderstandynge of sentence sayeth Aristotle, ryght naught printeth in herte. Thy wordes than to a byde in herte, & clene in ful sentence of trew meaning plattly must thou shewe & euer be obedient, her hestes and her wyls to perfourme, and be thou set in such a wytte to wete by a loke euer more what she meaneth. And he that lyste not to speke, but stilly his disease suffre: what wōder is it tho he come neuer to his blisse? who y t traueileth vnwyst, & coueyteth thing vnknowe, vnwetinge he shal be quyted, and wyth vnknowe thynge rewarded. Good Lady (ꝙ I than) it [Page] hath oft ben sene, that wethers & stormes so hugely haue fal in burionynge tyme, and by parte duresse han beaten of the sprynges so clene, wherthroughe the fruite of thylke yere hath fayled. It is a great grace whan burions hā good wethers, their frutes forth to brynge. Alas than after such stormes howe harde is it to auoyde, tyll efte wedrynge and yeres han maked her circute cours al about, er any fruite be able to be tasted he is shente for shame, y t foule is rebuked of hys speche. He that is in fyre brenning sore smarteth for disease. Him thynketh ful longe er the water come, that shulde the fyre quenche. Whyle men gone after a leche, the body is buryed. Lo howe semely this frute wexeth, me thinketh that of tho frutes maye no man ataste, for pure bytternesse in sauour. In thys wyse bothe frute and the tree wasten away togyther, though mokel besy occupacion haue be spent to brynge it so ferforth, that it was able to spring. A lyte speche hath maked that al thys labour is in ydel. I not (ꝙ she) wherof it serueth thy question to assoyle, me thinketh the nowe duller in wittes, than whā I with the first mette, although a mā be leude cōmenly for a foole he is not demen, but if he no good wol lerne, sottes & fooles le [...] lightly out of mynd, y t good that men teacheth hem. I sayde therfore thy stocke muste be stronge and in greatnesse well herted, the tree is full [...]eble that at the fyrste dente falleth: and although frute faileth one yere or two, yet shal suche a seasen come one tyme or other, that shall brynge out frute that is nothynge preterit ne passed there is nothyng future ne cō myng, but all thinges togyther in that place bene present euerlastynge wythout any menyng, wherfore to God al thing is as now: and thoughe a thynge be nat in kyndely nature of thinges as yet, and yf it shuld be here after, yet euermore we shulde say God it maketh be time present, and nowe for no future ne preterit in hym maye be founde. wherfore hys wetynge and hys before wetynge, is al one in vnderstandyng. Thā yf wetyng & before wetyng of God putteth in necessite to al thinges whiche he wotte or before wotte ne thyng after eternitie, or els after any time he woll or dothe of libertie but all of necessitie, which thing if thou wene it be ayenst reason not thorowe necessitie to be or not to be, all thynge that God wot or before wot, to be or not to be, & yet nothyng defendeth any thing to be wyst or to be before wyst of hym in our wylles or oure doinges to be done, or els cō mynge to be for fre arbitriment. whan thou hast these declarations wel vnderstand, thā shalt thou fynde it resonable at proue, & that many thinges be not thorowe necessitie, but thorowe libertie of wyll, saue necessitie of fre wyl, as I to forne sayd: & as me thynketh al vtterly declared. Me thynketh lady (ꝙ I) so I shulde you not displease, & euermore your reuerence to kepe, that these thynges cōtrarien in any vnderstanding, for ye sayne somtyme is thorowe libertie of wyll & also thorow necessitie. Of this haue I yet no sauour without better declaration. what wōder (ꝙ she) is there in these thynges, sythen al daye thou shalte se at thyne eye, in many thynges receyuen in hem selfe reuers: thorow diuers reasons, as thus. I praye the (ꝙ she) whych thinges bene more reuers than commen and gone: For yf I bydde the come to me, & thou come, after whan I bydde the go and thou go, thou reuersest fro thy fyrst commynge. That is soth (ꝙ I) & yet (ꝙ she) in thy fyrste alone by diuers reason was full reuersynge to vnderstande. As howe (ꝙ I) That shall I shewe the (ꝙ she) by ensample of thynges that haue kyndely mouynge. Is there anye thinge that meueth more kyndely than doth the heuens eye whyche I clepe the sunne. Sothly (ꝙ I) me semeth it moost kyndly to moue. Thou sayest soth (ꝙ she) Thā if thou loke to the sunne, in what parte he be vnder heuen, euermore he heigheth him in mouing fro thylke place, and heygheth meuynge towarde thylke same place, to thylke place frō whyche he goth he heigheth commyng, and wythout any ceasynge to that place he neigheth frō which he is chaunged & withdraw. But now in these thynges after diuersitie of reason, reuers in one thyng may be sey with out repugnaunce. wherfore in the same wise wythout anye repugnaunce by my reasons to fore maked, al is one to beleue, somthinge to be thorowe necessitie commynge, for it is cōminge, and yet wyth no necessitie cōstrayned to be commyng, but wyth necessitie that cometh out of fre wyll, as I haue sayd. Tho lyst me a lytle to speke, & gan stynt my penne of my writyng, & sayd in this wyse. Trewly [Page cccxlix] lady as me thinketh, I can allege authorites great y e contrary your sayenges. Iob sayeth of mannes person, thou hast put hys terme, whych thou myght not passe. Then saye I that no man may shorte ne length the day ordayned of hys doyng, altho somtyme to vs it semeth some man to do a thynge of free wyl, wherthorow hys deth he henteth. Naye forsoth (ꝙ she) it is nothynge ayenst my sayenge for god is not begyled, ne he seeth nothynge whether it shal come of lyberte or els of necessite, yet it is said to be ordeyned at god immouable, which at mā or it be done may be chaū ged. Such thyng also is that Paule the apostel sayth of hem that tofore were purpossed to be sayntes, as thus, whych that god before wyst, & hath predestined, conformes of ymages of hys sonne, that he shulde be the fyrste begotten, that is to say, here amonges many brethrē, & whom he hath predestyned, hem he hath cleped, and whō he hath cleped, hem he hath iustifyed, & whom he hath iustified, hem he hath magnifyed. This purpose after whiche they ben cleped sayntes or holy in y e euerlastyng presēt, wheris neither tyme passed ne tyme cōmynge, but euer it is only presente, & nowe as mokel a momēt as seuen thousande wynter, & so ayenwarde wythouten any meuyng is nothynge lych temporel presence, for thīge y t there is euer present. Yet amōges you mē er it be in your presence it is mouable thorowe lyberte of arbytremēt. And ryght as in the euerlastyng present no maner thing was ne shalbe, but only is, & nowe here in your tē porel tyme, somthyng was & is, & shalbe, but mouynge stoundes, & in thys is no maner repugnaunce. Right so in the euerlastynge presence nothynge may be chaūged: & in your tē porel tyme other while it is proued mouable by lyberte of wil or it be do, wythoutē any incōuenience therof to folowe. In your tēporel tyme is no such presence as in the tother, for your present is done, when passed & to come gynnē entre, whych tymes here amōges you euerych easely foloweth other, but y e presence euerlastyng dureth in onehed, wythout any ymaginable chaūgyng, & euer is present and nowe. Truely the course of the planetes & ouerwhelmynges of the sonne in dayes & nightes, with a new gynnyng of his circute after it is ended, that is to sayne, one yere to folow another. These maken your trāsitory tymes wyth chaūgyng of lyues & mutation of people. But right as your tēporel presence coueyteth euery place, & al thinges in euery of your tymes be cōteyned, & as now both sey & wyst to goddes very knowynge. Then (ꝙ I) me wōdreth why Paule spake these wordes, byvoice of significatiō in tyme passed, that god his saītes before wyst, hath predestined, hath cleped, hath iustifyed, & hath magnifyed: Me thynketh he shulde haue sayde tho wordes in tyme present, & that had be more accordaunt to the euerlastynge present, thē to haue spoke in preterit voice of passed vnderstandynge. O (ꝙ Loue) by these wordes I se well thou hast lytel vnderstādyng of y e euerlastyng presence, or els of my before spoken wordes, for neuer a thing of tho thou hast nēpned was to fore other or after other, but all at ones euenlych at y e god bē, & al together in y e euerlastīg present be nowe to vnderstādyng, the eternal presence, as I sayd, hath enclose together in one, al tymes, in which close & one al thinges y t ben in dyuers tymes & in dyuers place [...] tē porel wythout posteriorite or priorite be closed therin perpetuel now, & maked to dwel in present sight. But there thou sayest y t Paule shulde haue spoke thilke forsaid sentēce by tyme present, & that most shulde haue ben accordaunt to the euerlastyng presence, why gabbest thou to thy wordes: Sothly I say Paul moued y e wordes by significatiō of tyme passed, to shewe fully y t thylke wordes were not put for tēporel signification, for al thilk tyme were not thilk sentēce tēporallich borne whiche that Paule pronounced god haue tofore knowe, & haue cleped then magnifyed, wherthorow it may wel be know that Paule vsed tho wordes of passed significaciō, for nede & lacke of a word in mānes bodely spech betokenyng the euerlastynge presence. And therfore worde is moste semelyche in lykenesse to euerlastynge presence, he toke his sentēce for thynges that here beforne ben passed, vtterly be immouable, ylyke to y e euerlasting presēce. As thylke that ben there neuer mowe not be present, so thinges of time passed ne mowe in no wyse not bē passed: but al thinges in your temporal presence that passen in a lytel while shullen ben not present. So then in that it is more similitude to the euerlastyng presence, sygnifycacion of tyme passed, then of tyme temporal present, & so more in accordaunce. [Page] In this maner what thyng of these that ben don thorow fre arbytremēt, or els as necessary, holy wrytte pronoūceth, after eternite he speketh, in which presence is euerlasting soth and nothyng but sothe immouable, not after tyme, in which nought alway ben your wylles & your acts, & right as while they be nat, it is not nedeful hem to be: so oft it is not nedfull that somtyme they shulde be. As how (ꝙ I) for yet must I be lerned by some ensample Of loue (quod she) woll I nowe ensample make, sythen I know the heed knotte in that yelke. Lo, somtyme thou wrytest no arte, ne arte then in no wyll to wryte. And ryght as whyle thou wrytest not, or els wol not write it is not nedeful the to wryte, or els wylne to wryte. And for to make y e knowe vtterly, th [...] thynges ben otherwyse in y e euerlastyng presence, thē in temporall tyme: se now my good chylde, for somthynge is in the euerlastynge presence, then in temporel tyme, it was not in eternite tyme, in eterne presence shal it not be Then no reason defēdeth, that somthyng ne maye be in tyme temporall mouynge, that in eterne is immouable. Forsothe it is nomore contrary ne reuers for to be mouable in tyme temporal, and mouable in eternite, then not to be in any tyme, and to be alway in eternite and haue to be or els to come in tyme temporel, & not haue be ne nought cōmyng to be in eternite. Yet neuer the later, I saye not somthynge to be neuer in tyme tēporel, that euer is eternite, but al onely in somtyme not to be. For I saye not thy loue to morne in no tyme to be, but to day alone I deny ne it to be, and yet neuer the later it is alwaye in eternite.
A so (quod I) it semeth to me that cōmyng thing or els passed here in your tēporal tyme to be, in eternite euer nowe & presente oweth not to be demed, and yet foloweth nat thylke thynge, that was or els shalbe, in no maner therto ben passed, or els cōmyng: then vtterly shul we deny, for there wythout ceasyng, it is in hys present maner. O (quod she) myne own disciple, now gynnest thou able to haue the name of my seruaunt. Thy wytte is clered, away is now errour of cloude in vnconnyng, awaye is blyndnesse of loue, awaye is thoughtfull study, of medlyng maners hastly shalte thou entre into the ioye of me, that am thyne owne maystres. Thou haste (quod she) in a fewe wordes, wel and clerely concluded mokel of my mater. And ryght as ther is no reuers ne contrarioustie in tho thynges, ryght so wythoutē any repugnaūce, it is sayd somthyng to be mouable in tyme temporel, & for it be, that in eternite dwelleth immouable not a for [...] it be or after that it is, but wythout cessyng, for right nought is there after tyme, that same is there euerlastynge, that tēporallyche somtyme nys, and toforne it be it maye not be, as I haue sayd. Nowe sothlye (ꝙ I) this haue I wel vnderstāde, so that nowe me thynketh that prescience of god and fre arbytremēt wythouten any repugnaūce acorden, and y t maketh the strength of eternite, which encloseth by presence duryng al tymes, and al thynges that ben, han ben, & shull ben in any tyme. I wolde nowe (ꝙ I) a lytel vnderstād sythen that all thyng thus beforne wot, whether thylke wetynge be of tho thinges, or els thylke thynges ben to ben of goddes wetyng and so of god nothynge is: and yf euery thing be thorowe goddes w [...]tynge, and therof take hys beynge, then shuld god be maker and author of badde werkes, & so he shuld not rightfully punyshe yuell doynges of mankynde. (Quod Loue) I shal tel the thys lesson to lerne myne owne tene seruaūt, the noble philosophicall poete, in Englyshe, whyche euermore hym besyeth and trauayleth ryght sore my name to encrese, wherfore al that wyllen me good, owe to do him worship & reuerence both, truely his better ne his pete in schole of my rules conde I neuer fynde: He (ꝙ she) in a treatyse y t he made of my seruaūt Troylus, hath this mater touched, and at the full thys questyon assoyled. Certaynly hys noble sayenges can I not amende: In goodnes of gē tyll manlyche speche, wythout any maner of nycite of starteres ymaginacion in wytte and in good reason of sentence he passeth al other makers. In y e boke of Troylus, the answere to thy questyon mayste thou lerne, neuer the later yet may lyghtly thyne vnderstandynge somdele ben lerned, if thou haue knowyng of these to fornsayd thiges, with that thou haue vnderstandynge of two the last chapiters of thys seconde boke, y t is to say, good to be somthyng, and bad to want al maner beynge, for badde is nothynge els but absence of good, & that god in good, maketh that good dedes be good, in yuel he maketh y t they ben but nauȝt that they ben bad: for to nothyng is badnesse [Page cccl] to be. I haue (ꝙ I tho) ynough knowīg therī, me nedeth of other thinges to here, y e is to say how I shall come to my blysse so lōge desired
IN thys mater toforne declared (ꝙ loue) I haue well shewed, y t euery man hath fre arbytremēt of thynges in hys power to do or vndo what hym lyketh. Out of thys grounde must come the spire, that by processe of tyme shall in greatnesse sprede, to haue braunches & blosmes of warynge frute in grace, of whych the caste and the sauoure is endlesse blysse in ioy euer to onbyde. Now lady (ꝙ I) that tree to set same wold I lerne So thou shalt (ꝙ she) er thou departe hence. The fyrst thynge thou must set thy werke on grounde syker and good, accordaunte to thy sprynges. For yf y u desyre grapes, thou goest not to the hasell, ne for to fetchen roses, thou sekest not on okes: and yf thou shalt haue hony soukles, thou leauest the frute of the soure docke Wherfore yf thou desyre this blysse in parfyte [...]oye▪ thou must set thy purpose there vertue foloweth, and not to loke after the bodely goodes, as I sayd when thou were wryt [...]ng in thy seconde booke. And for thou hast set thy selfe in so noble a place, and vtterly lowed in thyne herte the mysgoyng of thy fyrst purpose, thys se [...]teles is the esyer to sprynge, and the more lyghter thy soule in grace to be bl [...]ssed. And trewly thy desyre, that is to saye thy wyll, algates mote ben stedfaste in thys mater wythout any chaungynge, for yf it be stedfast, no man maye it voyde. Yes parde (ꝙ I [...] [...]ny wyll maye ben turned by frendes, and dysease of manace & thretnyng in lesynge of my lyfe and of my lymmes, & in many other wyse, that nowe cometh not to mynde. And also it mote ofte ben out of thought, for no remembraunce may holde one thynge continually in herte, be it neuer so lusty desyred.
Nowe se (ꝙ she) how thy wyl shal folowe thy frewyl to be groūded cōtinuelly to abyde It is thy fre wil that thou louest and hast loued, and yet shal louē thys Margaryte perle, and in thy wyl thou thinkest to holde it. Thē is thy wyl knyt in loue, not to chaūge for no newe lust besyde: thys wyll teacheth thyne hert frō al maner varyeng. But thē although thou be thretened in deth or els in otherwyse yet is it in thyne arbitremēt to chose, thy loue to voyde or els to holde: And thylke arbytrement is in a maner a iugement bytwene desyre and thy herte. And yf thou deme to loue thy good wyl fayleth, then arte thou worthy no blysse that good wyl shulde deserue: and if thou chose contynuaunce in thy good seruyce then thy good wyll abydeth, nedes blysse folowīg of thy good wil must come by strēgth of thylke iugement: for thy fyrst wyl y t taught thyn hert to abyde, & halte it from theschaūge wyth the reson is accorded. Trewly this maner of wyl thus shal abyd, impossible it were to turne yf thy herte be trewe, & yf euery man dyligently the menynges of hys wyl cōsider, he shall wel vnderstande that good wyl knyt wyth reason, but in a false herte neuer is voyded: for power & myght of kepyng thys good wyl is thorow lyberte of arbytremēt in hert, but goodwil to kepe may not fayle. Eke then yf it fayle, it sheweth it selfe that goodwyl in kepyng is not there. And thus false wyll that putteth out the good, anone constrayneth the herte to accorde in louynge of thy goodwyll, & thys accordaūce bytwene false wyl & thyne herte, in falsyte ben lykened together. Yet a lytel wol I say the, in good wyll thy goodwylles to rayse & strength. Take hede to me (ꝙ she) how thy wylles thou shalt vnderstande. Right as ye han in your body dyuers membres, and fyue sondrye wyttes, euerych apart to hys owne doyng, which thinges as instrumētes ye vsen, as your hādes aparte to handle, fete to go, tonge to speke, eye to se: Ryght so y e soule hath in hym certayne sterynges & strengthes whych he vseth as instrumētes to his certayne doynges. Reason is in the soule, which he vseth thīges to know & to proue, & wil, which he vseth to wilne: & yet is neither wyl ne reason al y e soule, but eueryche of hem is a thing by him self in y e soule. And right as euerich hath thus singuler īstrumētes by hē selfe, they han as well diuers aptes & dyuers maner usynges, & thilke aptes mowē in wyll ben cleped affectiōs. Affectiō is an instrumēt of wyllyng in his apetites. Wherfore mokel folke sayne, if a resonable creatures soule any thing feruētly wylneth, affectuously he wylneth, & thus may wyl by terme of equiuocas in thre wayes be vnderstād: One is instrmēt of wyllyng, another is affectiō of thys instrument: & the thyrd is vse, y t setteth it a werke. Instrumēt of willyng is thilke strēgth of the soule, which y e cōstraineth to wylne, ryght as [Page] reson is instrumēt of reasons, which ye vsen when ye loken. Affection of thys instrument is a thyng, by which ye be drawe desyrouslye any thyng to wylne in coueytous maner, all be it for the tyme out of your mynde: as yf it come in your thought thylke thyng to remē bre, anone ye be wylling thilke to done or els to haue. And thus is instrument wyl, & affection is wyl also, to wylne thynge as I sayd: as for to wylne helth, whē wyl nothing theron thiketh, for anon as it cometh to memorie it is in wyl, and so is affection to wylne slepe whē it is out of mynde, but anone as it is remembred wyl wylneth slepe, when his tyme cometh of y t doynge. For affection of wyll neuer accordeth to sycknesse, ne alway to wake. Right so in a true louers affectiō of willyng instrument, is to wylne truth in hys seruyce, & this affection alway abydeth, although he be sleping or thret [...]ed, or els not theron thinkyng, but anon as it cometh to minde, anone he is stedfast in that wil to abyde. Vse of this instrument forsoth is another thyng by hym selfe, & that haue ye not but whē ye be doynge in wylled thyng by affect or instrumēt of wil purposed or desyred, & this maner of vsage in my seruice wisely nedeth to be ruled frō wayters w t enuy closed, frō spekers ful of iāgelig wordes, from proude folke & hautayne, that labes & innocentes both scornen & dyspysen. Thus in doyng varieth the actes of willing euerich from other, & yet ben they cleped wil, & the name of wyl vtterly owen they to haue as instrument of wyll is wyl, when ye turne into purpose of any thynge to don, be it to syt or to stande, or any suche thynge els. This instrument maye ben had, although affecte and vsage be lefte out of doynge, right as ye haue syght and reason, and yet alway vse ye greatest wysedome in hem shall he be, and they in god. Nowe then when all false folke be ashamed, which wenen al bestialte & erthly thing be swetter and better to the body, then heuēly is to the soule: thys is the grace & the frute y t I longe haue desyred, it doth me good the sauoure to smel. Christ nowe to the I crye of mercy and of grace, and graunt of thy goodnes to euery maner reder full vnderstādynge in thys leude pamflet to haue, and let no man wene other cause in thys werke, then is verely the soth: For enuy is euer redy all innocē tes to shende, wherfore I wolde that good speche enuye euermore hynder. But no man wene thys werke be sufficiently maked, for goddes werke passeth mans, no mās wyt to perfit werke may by no way puruay thende: How shuld I thē so leude, ought wene of perfectiō any ende to get? Neuer the later grace glorie, & laude I yeld & put w t worshypful reuerēces to y t sothfast god ī thre, with vnite closed which y t the heuy lāgour of my sycknesse hath turned into mirth of helth forecouer: for right as I was sorowed thorow the gloton cloude of manyfolde syckly sorowe, so myrth ayen comyng helth hath me gladed & greatly cōforted. I besech & pray therfore, & I crye on goddes gret pyte & on hys mokel mercy, that thys present scorges of my fleshe mow make medecyn & lech craft of my inner mans helth, so y t my passed trespas & tenes, throughe wepyng of myne eyen ben wash, & I boyded frō al maner dysese, & nomore to wepe herafter, I now be kept thorow goddes grace: so th [...] goddes hāde whych that mercyably me ha [...] scorged, herafter in good plyte frō thens mercyably me kepe & defēde. In thys boke be many preuy thynges wympled & folde, vnneth shul leude mē the plytes vnwynde, wherfore I pray to the holy goost he lene of hys oynt mētes mens wyttes to clere, and for goddes loue no man wonder why or howe thys question come to my mynde, for my great lustye desyre was of thys lady to be enfourmed, my leudnesse to amende. Certes I knowe not other mennes wyttes what I shuld aske, or in answere what I shulde saye, I am so leude my selfe, that mokel more lernynge yet me behoueth. I haue made therfore as I coud, but not sufficiently as I wolde, & as mater yaue me sentence, for my dull wytte is hyndered by stepmother of foryetynge, & wyth cloud of vnconnynge, that stoppeth the lyghte of my Margarite perle, wherfore it may not shyne on me as it shulde. I desyre not onely a good reder, but also I coueyte & praye a good boke amender, in correction of wordes and of sentence: and onely thys mede I coueyte for my trauayle, that euery inseer and herer of thys leude fantasye, deuoute orisons and prayers to god the great iudge yelden, and prayen for me, in that wyse that in hys dome my synnes mowe ben released & foryeuen: He that prayeth for other, for him selfe trauayleth. Also I pray that euery man parfytly mowe knowe [Page cccl] thorowe what intencion of herte this tretyse haue I drawe. How was it y t syghtfull Mā na in deserte to chyldrē of Israel was spirituall meate: bodely also it was, for mennes bodies it norisheth. And yet neuer y e later Christ it sygnifyed. Ryght so a iewell betokeneth a gemme, & that is a stone vertuous, or els a perle Margarite a womā betokeneth grace, lernyng or wysedō of god, or els holy church Yf breed thorow vertue is made holy fleshe, what is that our god sayth? It is the spirete that yeueth lyfe, the fleshe of nothynge it profyteth. Fleshe is fleshly vnderstandyng: Flesh wythout grace and loue nought is worth. The letter sleeth, y e spirite yeueth lyfelich vnderstādyng. Charite is loue, and loue is charyte, god graunt vs all therin to be frended. And thus the Testament of Loue is ended.
¶Thus endeth the Testament of Loue And here after foloweth The lamentatyon of Mary Magdaleyne.
The Remedy of Loue.
The complaynt of Mars and Venus.
¶The complaynt of Mars.
¶The complaynt of Venus.
¶Lenuoye.
¶Hereafter foloweth the letter of Cupyde.
¶Thus endeth the letter of Cupyde, and here after foloweth a balade in commendation of oure Lady.
¶Iohan Gower, vnto the worthy and noble Kynge Henry the fourth.
Explicit carmē de pacis cōmēdatione quod ad laudem et memoriā serenissimi principis domini regis Henrici Quarti, suns humilis orator Iohannes Gower composuit.
Of the Cuckow & the nightyngale.
¶Lenuoye.
Scogan vnto the lordes and gentlemen of the Kynges house.
¶Lenuoye.
¶Good counsayle of Chaucer.
¶Balade of the vyllage wythout payntynge.
¶Lenuoye.
¶Chaucer vnto the kynge.
¶Thus endeth the workes of Geffray Chaucer, Prynted at London. The yere of our lorde. 1542.