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EDITED FROM ROBERT THORNTON'S MS. (Cib. 1440 A. D.) Ш THE LIBRARY OF LINCOLN CATHEDRAL,
ВТ
GEORGE G. PERRY, M. A., PREBENDARY OF LINCOLN ANK HECTOR OF
WADDINGTON,
editor of Morte Arthure* , с- /
LONDON: PUBLISHED FOR THE EARLÏ ENGLISH TEXT SOCIETY,
BY N. TRÜBNER & CO., 60, PATERNOSTER ROW. MDCCCLXVI.
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20 OXFORD: ВТ Т. COMBE, И. Л., В. PICKABD HALL, AND H. LATHAM, M. A. PRINTERS TO THE UNIVERSITY.
20. Hampole's Short Treatises. A revised text of the Officium el Leyenda de vitä of Richard Polle de Hampole printed in the Preface, will shortly be issued, and the former one should then be cancelled. P. 2, 1. 8, for merghly ere read nwrghlyere P. 7, 1. 2 ; P. 31, 1. ЪЬ,/oг antre, antir, read autre, autir. P. 7, 1. 6, for ' quoà. ' read ' quod.' P. 11, 1. 3, Strike out [noghte] and for laude read lande— P. 15, 1. 32,/or.descrynede read descryuede—and in Gloss. P. 34, In Latin Text for pregrauamwr, prcgrauari read peregrmamur, p«-egn'nari ; for iàeirco read ideo. . P. 35, 1. 19, and in Glossary,for vnkouande read vnkonande. P. 36, 1. 31, and in Gloss.,for taiah read tn'acle— P. 34, 1. 9,for guet read gret. P. 36, 1. 6 from bottom, dele comma after 'awene ' Glossary. For Pewe read reue (vide Text). Under Byhouys : for adv. &c. read impers, verb, behoves—nedys byhouys, neces sarily behoves. Myssawe : read quasi mys-sawe, ill speech, contumelious language. For Nennenyd read neuenyd Okyre: add, Old Norse oír, from aula, to increase. H. Coleridge. Ouer-heghede : read 'lifted too high '. Quemfull, after ' hearty,' read 'pleasant.' A.S. eweman, to please. Rufyngs, before ' talkings,' read ' noisy, boisterous/ dele sayings. Ruysand : for raising read praising. Mr Pi. Morris suggests that the MS. / is miswritten for f and that the word is rusyngs. See Gloss, to Hampole's Pricke of Conse. "Rosyng sb. 7070. Sc. rusyng, boasting, from ros, to praise, boast. Sc. ruse, Swed. rose, to praise, Icel. hrota, Dan. rose." Wyssyng.for ' knowing ' read ' making to know ' r J illustrating the teaching given to the people—the unlered or lewed folke—in the fourteenth and fifteenth centuries; next, as being genuine specimens of the old Northumbrian dialect—perhaps the finest form of the ancient English tongue. The publications of the E. E. T. S. have already furnished several excellent speci mens of religious teaching for the unlettered, written in verse; an opportunity is now afforded for comparing these with the prose of about the same period on similar subjects. The present volume contains only those which are attributed to Richard Rolle, the hermit of Hampole; but another selection from the same MS., of religious treatises by other hands, is intended to follow. The date of those here printed may be assigned to the earlier part of the fourteenth century. The Hermit died in 1349, as is mentioned in several ancient MS. copies of treatises of his. Now, as an i See Preface to Morte Arthure, E. E.T. S. 1865.
VI
PREFACE.
immense number of MS. works, both in English and Latin, are ascribed to Richard Rolle, and as there is good reason to suppose that very many thus attributed are not genuine, it is perhaps necessary to say a few words to explain why these English frag ments are put forth as the true productions of Richard Rolle. The writer of the manuscript, Robert Thornton, was, if not actually connected with Richard Rolle's birthplace1, at any rate a neigh bour of it, and though a century later in date, must have without doubt heard much and known much about the famous Yorkshire Hermit. During Robert Thornton's lifetime the priory of Hampole was the favoured resort of pilgrims who came to the shrine of the Hermit ; and an old authority informs us that his works were kept at the priory "in cheyn bondes," to preserve them from being tampered with2. Robert Thornton would therefore have every facility for obtaining genuine extracts from the Hermit's writings, and, as one proud of the fame of his fellow-countryman, would probably take care to transcribe him faithfully. Now, of the pieces here printed as Rolle's, Nos. 1, 2, 3, 4, 5, 6, 7 are given by name in Thornton's MS. to Richard Hermite. Nos. 8, 10 are without heading in the MS., but are assigned to Rolle on the ground of the internal evidence of style and matter8. No. 9, which has lost its earlier part, is the treatise " De Vitâ Activa et Con templativa," which exists also in the British Museum and in Cambridge University Library in another dialect, and is usually attributed to the Hermit. A difficulty as to the genuineness of the English of No. 1 may be thought to arise from the fact of its existing also in Latin. But it is clearly ascertained that Richard Rolle was in the habit of writing the same matter both in Latin and in English, and this in all probability is one of the 1 Richard Rolle was born at Thornton in Yorkshire, probably Thornton-le-Street. Robert the archdeacon was born at East Newton, or Oswaldkirk, but his family may have been o/the very place where the Hermit was born. 2 MS. Bodl. (Laud. 286). 3 When Sir F. Madden examined the Thornton MS. he assigned No. 8 to Richard Rolle.
PREFACE. instances of this practice. Thus he himself says in the " Pricke of Conscience/' which also exists in a Latin form: " Tharfore this buk es on ynglysche drawen Of sere matters that er unknawen. Til laude men that er unkunnund That can na Latyn understand." And in the Preface to the English " Exposition of the Psalms " of which there is also a Latin version, it is said by a very early writer :— " But for the Psalms ben full darke in many a place who wol take hede, And the sentence is full merke—who so wol rede. It needeth exposicyon written wel with cunning honde To strive toward devocyon and hit the better understonde. Therfore a worthy holy man called Rychard Hampole Whom, the Lord that all can lered lelely on his scole, Glo3ed the sauter that sues here in English tong sykerly, At a worthy recluse prayer call'd Dame Marget Kirkby." (From MS. in Bodleian Library—Laud. 286.) Of the Treatise No. 1 there is at least one other copy (in Brit. Mus. Harl. 1022), and in this the spelling is somewhat more archaic than in the Lincoln MS., while the main peculiarities of the Northumbrian dialect remain the same. It would seem to follow from the substantial but not absolute identity of the two MSS. that the version here given cannot have been a trans lation made by R. Thornton from Hampole's Latin, but must have been the original composition of the Hermit, transcribed, with a few modifications of spelling and inflexion, by his country man in the next century. It will further strengthen this view if we take into consideration that the quotations made by Thorn ton from the Hermit's works are not all in English,—which, if it had been the case, might rather suggest the inference that he himself had translated them from the Latin,—but are some of them in Latin, some in English. Probably, therefore, the ex tracts here printed are a genuine specimen of the true English style of the Yorkshire Hermit of the fourteenth century. It
'
Vlll
PREFACE.
must, however, be remembered that they are no more than a specimen ; and one of the chief objects which it is hoped will be served by this publication is the leading to further tran scripts of genuine English works of Rolle's which may be found in our great libraries, and few of which have as yet been printed. In foreign collections of medieeval writers his name indeed figures as the writer of Latin treatises under the sin gular disguise of Pampolitanus ; but neither Latin nor English of his has been published in this country, with the exception of a small collection of devotional writings printed by Wynkyn de Worde, and the poem of the " Pricke of Conscience," published re cently by the Philological Society. A cursory glance at the manu script catalogues of our chief collections will at once reveal the fact that Richard Rolle of Hampole was one of the most prolific writers of his day ; and the fact of the preservation of so large a mass of MSS., either his or attributed to him, testifies to the great esti mation in which he was once held. Who then was this man who had in his time so much to do with controlling and influencing the opinions of his fellow-countrymen? Can we in any way realize and identify him? Can we discover any personality for the author of these numerous works, and in any way evoke him from the shadowy past as a living and acting man ? Certainly Richard Rolle (usually called Hampole, from the priory where his death and burial took place) was an enigma and a puzzle to the various writers who have professed to give an account of the ancient authors of England. These gentlemen usually tread very faithfully in the track of one another; and it is amusing enough to follow the same mistake reappearing in a slightly diiferent form in one grave folio after another through several centuries. Thus, if we look for Richard de Hampole in Pitz, Leland, Tanner, Wharton, Cave, or any other of the bibliographers, or, hoping for fresh information, hunt him up in more modern works, as in the "Archseologia" or in " Hunter's South Yorkshire," we find just the same account of the Hermit, equally baseless and conjectural. It has been attempted to construct a life for
PREFACE.
IX
the saint without having any materials to make it out of, and the deficiency has been sought to be supplied by conjecturing what a hermit who wrote books would be likely to be, and then attributing this as the real account to the actual hermit. Thus, in the sketches alluded to, Richard Rolle is described as belonging to the Augustinian order, as a doctor of divinity1, and as one who had seen much of the world, but who, disgusted with its emptiness and sinfulness, retired into solitude to pray and medi tate. Hunter, in his laborious and accurate work, thus sketches the Hermit: — "Few persons, who have written so much, have left so little memorial of themselves. The place of his birth is unknown, the seat of his education, the scenes in which he passed the active part of his life, and the places in which he witnessed that luxury and extravagance which he so much deplores. It is only conjectured that he was born in this neighbourhood (Doncaster), and if that is admitted, we may conclude that he was educated in the Carmelite convent of Doncaster. But all that appears to be with certainty known respecting him is that some time about the beginning of the reign of Edward III. Richard withdrew himself from a world with whose manners he was dis gusted, and devoted himself to a life of austerity and divine meditation in a cell not far from the monastery of Hampole. More might perhaps be recovered concerning him if we had the " Officium de Sancto Heremitâ," for he was admitted among the sancti confessores of the Church. This office, of which there was a copy in the Cotton Library, destroyed by the fire in which that library suifered so much, contained some particulars de ipsius vita et miraculis2." We are glad to be able to contribute somewhat towards the more accurate delineation of Richard Rolle by supplying the deficiency here lamented. A copy of the " Officium et Legenda de Vitâ Ricardi Rolle" exists in the library of Lincoln Cathedral, 1 Archœologia, vol. xix. p. 319 ; Cave, Hist. Lit. ; Pitz ; Tanner ; Wharton, A.-S. V. 2 Hunter's South Yorkshire, i. 358.
X
PREFACE.
being probably, since the destruction of the Cotton MS., the only copy remaining of this curious document. This is here printed in its entirety, so far as it can be decipheredi, and the account of Richard Rolle which it furnishes will be seen to differ altogether from the conjectural sketches made of him by the bibliographers. It is not indeed contended that the " Legenda de Vita Ejus" is trustworthy in all its statements. We do not concede to our saint the miraculous powers claimed for him, nor do we treat as grave matter of fact his continual contests with devils. The Ufe, however, such as it is, gives a personality to the Her mit, hitherto the most shadowy of existences, which will be found to accord very well with his admitted works. It supplies us with facts about his birthplace, his education, his early adop tion of the eremite life, the way in which he practised that life,â&#x20AC;&#x201D; not living solitary, but journeying from one place to another to instruct the people,â&#x20AC;&#x201D;the scenes of his earlier labours, and his ultimate retirement to Hampole, none of which facts were hit upon by the conjecturers. It shews us that he was neither an Augustinian friar, nor a doctor of divinity, nor in any degree of holy orders ; that he was altogether an irregular sort of teacher, and in a great measure self-instructed; all which considerations must needs increase our wonder at the learning and power of his numerous writings. To give any adequate account of these writings would occupy too much space for this place. Suffice it to say, that so far as the Editor has examined them he believes that the matter and manner of the Hermit's teaching are very well illustrated by the extracts here printed. Few, it is thought, can fail to be struck by the terse and vivid way in which, in the passages here given, the Heri The first two or three pages of the MS. are extremely faded through the action of damp, and a part of one leaf has been torn off. It will be observed that the plan of the service is to recite a short piece of the saint's history, and then to break off into hymns and psalms, thus giving the audience an opportunity of expressing the devout feelings which are supposed to be stirred up by the hearing of the perfect virtue of the Hermit. A long list of miracles follows the Officium, which are not printed here.
PSEFACB.
XI
mit enforces his view of the truth, and the devout ardour which animates his words. The two stories about Shrift are especiallyremarkable, as giving a clear testimony against the opus operatwm view of religion which is generally attributed to all mediseval writers. Nor less striking is the strong way in which Rolle con tends for the paramount importance of the duties of active over contemplative life in the case of those whose position gives them influence or power of assisting their fellows. This for his age and profession is highly creditable to the Hermit. Of course the con templative life is in his view the higher state, but it is much to find an anchorite and an ecstatic allowing even any possibility of merit to the despised active life. And this we find Richard Rolle doing, not only in the treatise here printed, but also in divers other passages. For instance, in " The boke maad of Rycharde hampole heremyte to an ankeresse1" he thus writes: â&#x20AC;&#x201D;"Thou shall understonde that ther ben in Holy Chyrche twey maner of lyves in the whyche cristen men schul bee saaf, that oon is clepyd actyf and that other contemplatyf. Without oon of these two may no man be saved. Actyf lyf lyeth in love and cheryte schewyd outward by goude bodili werkys, in fulfillynge of Godis commandmentis and of the seven dedis of mercy bodili and gostly to a manys euen cristen. This lyf langys to alle worldly men which han rychesse and plenti of worldly goude. And also to alle other men that han goudis for to spend, lerned or lewid, temporal othere spiritual, and generally al worldly men ben bounden to fulfille it bi ther myght and ther kunnyng, ther reson and dis crecion. ' If he moche have moche doo, if he a litell have litell or lasse do/ and if he nought have that he have thane a goude wille. There beth workys of actyf lyf othere gostly othere bodily." It will be observed that this passage is one of the numerous instances in which the English of Rolle has been re-written in a more southern dialect. Another quotation from the same treatise will further illustrate the practical and truly devout character of the Hermit's mind :â&#x20AC;&#x201D;"Wyte thou wel a bodili turnyng to God without 1 MS. Bodleian (Laud. 602).
xii
PREFACE.
thyne hert folwyng is but a figure and a lykenesse of vertuce and of ne sothefastenesse. Whar-for a wreched man or woman is thylke that leeveth al the ynward kepynges of hym-self and chareth hym with-out forth only a fourme and a lykenesse of holynesse in habyte other clothyng in speehe and in bodili werke, by-hooldyng other mennys dedys and demyng there defautys, wenyng hym-self to be ought whanne he is rigt nougt and so begyle3 hymself. Do thou not so but turne thyn harte with thy body principalli to God and shape thee withynne in His lykenesse by mekenesse and charite and other gostly vertues and thane art thou trewly turnyd to Hym." The man who could write this in an age of monkery and amidst the deifications of the principle of asceticism cannot be said to have been without some insight into the true divine life. Yet the wildest extravagances of mysticism are also to be found in plenty in the Hermit's writings. In the book " De Incendio Amorisi" he tells us that amidst the rigours of his ascetic devotions he became conscious of an actual physical heat and burning. At first he believed that this was due to some bodily cause, but he soon discovered that this was not soâ&#x20AC;&#x201D;that it was an inward spiritual power making itself felt on the body by its excessive strength. He experienced sensations of inconceivable pleasure, and was kindled to such a love of God that his whole being seemed to be dissolved in it ; and the more he mortified the flesh by fast and vigil, the greater was his spiritual joy. He was often in ecstasies and absent from the body in spirit, and so great was his absorption in contemplation that his friends were able to take away the ragged dress which he wore and to put on him a more decent garment without attracting his attention. Under these circumstances we are not surprised to hear what he tells us in his book " De Amore Dei," that many thought him mad ; nor was it an unreasonable prudence on the part of Sir John de Dalton (his patron as he is represented in the Life) to require to be satis fied of his sanity before he extended to him his protection. Indeed, the thoughts and images that were present to the Hermit's mind i The passage will be found printed in the Latin Life.
PEEFACE.
Xlll
were of so gloomy and awful a character that they might easily have overborne his reason. In his view the thought of death was ever to be present ; and the death even of the righteous would be accompanied with such fearful terrors, the manifestation and sight of devils and the consciousness of their struggles for the departing spirit, that the mind quails at the contemplation. This is brought out with terrible vigour in his poem of " The Pricke of Conscience," and in a short treatise of his called "The thre Arrows in the Dome," which represents the terrors of the last day1. There was by no means a cheerful tone about the religion of the Hermit, yet at the same time he did not arrive at such an utter Manichean hatred of everything material as is to be found in some of his con temporaries. He was not one of those eremites satirized by the author of Piers Plowman, who " Clothed them in copis to be knowe fro othire And made themselves eremites thare eise to have." Yet, on the other hand, he was no Simeon Stylites, to court and practise bodily austerities simply for their own sakes. On the contrary, our Hermit was a travelling preacher, intensely devoted to the work of the instruction of his fellow-creatures. In the performance of this office we are told that he travelled about through the northern parts of Yorkshire, and his bio grapher thinks it necessary to apologize for his migratory habits lest he should be confounded with the crowd of careless and debauched hermits who went about collecting alms from the people. We are not informed in the Life at what period Richard Rolle left Richmondshire and its neighbourhood and went south ward towards Doncaster. We are also left to conjecture what it was that drew him to Hampole, his ultimate dwelling and the place of his death and burial. At this place was a Cistercian nun nery, founded by William de Clairefai in the year 1170, for fourteen 1 Bodleian MSS. (Douce 13). This treatise, together with that called " The Rule of mannis bodi," has been cast into a longer one called " The Gostly Batell," usually attributed to Hampole, but not his genuine work. (MSS. Douce 322.)
XIV
PREFACE.
or fifteen nuns1. The Life tells us that on his death at this place his " gostly suster," Dame Margaret Kyrkby, the anchoress of Anderby, to whom he had addressed the treatise quoted above, being miraculously informed of the event, hastened to assist at his funeral at Hampole ; and there can be no doubt that the Oificium and Legenda and the account of the miracles which follow were drawn up by the pious care of the Hampole nuns, to whom the fame of Richard's sanctity was a source of great profit and honour. Crowds flocked to pray at the tomb of the saint, to whose inter cession the greatest miracles were granted, while the nuns were careful to preserve authentic copies of their patron's works, which " yvel men of Lollardry" had, as they alleged, in many cases per verted to their own base purposes, feigning to " leude soles" that their noxious compositions were the works of Richard Hampole, and thus propping up their mischievous heresies by the support of his great and honoured name3. As regards the peculiarities of the dialect in which Richard Rolle wrote, the Editor feels that he is unable to add anything to the excellent remarks made by Mr. Morris in his Prefaces to " The Pricke of Conscience" (Philol. Society) and " Early English Allitera tive Poems" (E. E. T. S.) It is hoped that the further publications intended to be made from the Thornton MS., both in prose and verse, will still further illustrate this most terse and nervous form of early English speech, which in spite of the censure of Hygden, that it " is soe scharp, slittyng and frotyng and unschape, that we southerne men may that language unnethe understonde8," seems to have had more influence on the structure of our language as it now stands than any of the more southern forms. 1 The last prioress was Isabella Arthington, who had been elected in 1518, and who surrendered the house on the 10th of November, 31 Henry VIII., upon which she had a pension of 10?. per annum. At the Dissolution the gross annual value of the Hampole Priory was 83Ă?. 6s. lid. (Lawton's Religious Houses of Yorkshire.) 3 See Rhyming Preface to R. de Hampole's Exposition of the Psalms, MS. Bod leian (Laud. 286). 3 Hygden's Polychronicon.
PREFACE.
Vus.
Sentitur afforis, Ex quo patet Feruoris exitus, Et quod amor sit Magni roboris. MeloS Canorius -
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XIX
Which breaks forth in me-
Ardorem sequitur, lodious strains. Et dulcor ingens ; Deo laus redditur. Ex quo ... Post missam igitur predictus armiger ipsum ed prandium sir John de ° r . . Dalton invites inuitauit, cum autem intrasset eius manerium Aposuit se in him to the banquet. quâdam domo subiectâ et antiquâ, nolens aulam intrare, sed His humility. pocius doctrinam euangelicam adimplere curauit que dicit cum inuitatus fueris ad nupcias recumbe in nouissimo loco et cum venerit qui te inuitauit dicat tibi "amice ascende superius," quod in eo completum est. Nam ipso diligenter requisito et tandem in predictâ domo reperto, armiger ipsum super proprios He ¡s honourfilios collocauit ad mensam. Ipse autem in prandio tam per- by the knight. fectus custos erat silentii ut nee verbum quidem de ore eius procederet. Cum vero ad sufficientiam comedisset surrexit His perfect silence. priusquam mensam subtraherent et abire disposuit. Armiger autem qui eum vocauerat dixit hoc non esse consuetudinis, et sic iterato eum residere coegit. Finito vero prandio iterum voluit The knight seeks a priabscessisse sed armiger querens cum eo priuatum habere eollo- vate interview quium ipsum detinuit, donee euacuatis aliis qui affuerunt in domo, interrogasset eum an esset filius Willelmi Rolle, at ille satis illibenter et cum difficultate ... He informs him who be is.
[desunt linese nonnullse abscissse] . . . plus Deum quam patrem carnalem" diligens statum illum assumpsit. V™. Dum Ricardus spirat SuSpiria, Richard's woe r r ' в turned into Orat, plorat, petens solacia, ioyVй».
Christus donat optata gaudia. Transit in jubilum. Luctus et gemitus,
PREFACE.
He receives an exceeding great reward.
sir John de satisfled of his ыт fitting* hermit's clothing and a cell, and provides for his mainte. nance. He devotes contemplative rivés at great perfection therein.
He tells of his heavenly raptures, as the Apostle l*iiLil did.
Mens sentit eibilum Diuini spiritûs, Christo donati. In IIo. versículo. Ж Exaudiuit Dominus Ricardum deprecantem Dedit ei protinus feruorem oblectantem. P8. (4). Cum inuocarem. Ж Verba sua percipit, Quod Deus prœstat, . . bic mercedem recipit, Qui beatus restat. P*. (5). Verba mea. Ж Coronatur gloriâ, Honor ei datus, In beatâ patriâ Semper collocatur. P8. Quem dominus. Ve. Justum aduxit. Postquam autem predictus armiger eum in secreto examinasset et ex perfectis evidenciis cognouisset sanitatem sui propositi, vestiuit eum sumptibus suis juxtà voluntatem euam, ves. . . at tibus convenientibus heremite, et ipsum in domo sua dm retinuit t dans sibi locum mansionis solitarie et prouidens sibi de omnibus necessariis sui victûs et vite. Tunc itaque cepit cum omni diligentiâ die et nocte perfection vite studere, et quomodo opportunius posset in vitâ contemplatiuâ proficere et in amore diuino feruere. Quam excellentem autem perfectionem in hâc arte Deum ardenter amandi tandem obtinuit, ipsemet non ad sui . jactantiam aut vanam glonam conquerendam, sed pocius exemplo gloriosi et humilie Apostoli Pauli enarrantis raptum suum ad tertium cœlum ubi audiuit archana quœ non licet homini loqui, qui etiam fatetur magnitudinem reuelationum sibi factarum t 1 adeo et pubhcè pretulit labores suos omnii aliorum apostolorum laboribus, que omnia ad aliorum profectum et edificacionem in epistolis suis scripsit et aliis legenda reliquit i ? omnibus.
PREFACE.
item
XXI
[desunt lineee nonnullse absciss»] que ad adipiscendum huiusmodi perfeccionem desiderabilissimam ordinantur, et impedimenta contemplationis velud venenum abhorreant et abscindant. V™. Patent optato hostio High and holy are the Pulchra mira suavia, delights of the
-
true samt.
sai F m, v
reí 1j ■ú i >pf* Ka« si
of a ,BÍ
да I"1
Excedunt omni precio Mundana visibilia. Conduntur cordis sirimo, Mulcent sua presencia. V™. In eo que tantum eminent Cor Ricardi detinent, Et firmant in leticiâ. In libro siquidem predicto1 sic ait ' Admirabar amplius quam enuncio quando sentiui cor meum primitus incalescere, et vere non ymaginariè, sed quasi sensibili igne estuare. Eram equidem -, . . . . attonitus quemadmodum eruperat ardor l1le in ammo, et de insolito solatio propter experienciam huius habundantie sepius pectus meum si forte esset feruor ex aliquâ causa exteriori palpaui. Quumque cognouissem quod ex interiori solummodo efferbuisset et non esset a carne incendium illud amoris, sed donum esset conditum, letabundum, liquefactus sum in affectu amphoris dilectionis, et precipuè propter influentiam dilectationis suauissime et suauitatis integre, que cum ipso caumati spirituali mentem meam medullitus irrorauit. Nec enim putaui prius talem ardorem mellifluum, et consolato plenum in hoc exilio euenire.' Ecce vero ex hiis verbis qualiter proficiat in adepcione . . . . . . suavissimi amoris dei ; quia autem multa preparatoria ad accensionem hujusmodi amoris, vt puta ea quse diminuunt et tollunt amores contrarios, ideo saucius iste carnis attriuit lasciui2uias in quarum amorem multi impetu bestiali et vesano feruntur, mundum etiam spreuit cum suis diuitiis, solum contentus arcis3 vite necessariis vt liberius vacare posset amoris veri deliciis. Hiis
Richard destate of ecsta tic fervour. scribes his
The mortified led. life which he
His fasts and vigils. His sighs and
1 The book De. Incendio Amoris. Part of the title can be traced in the 8r»uis' torn part of the MS. 2 Hasciuse. 3 ?arctis.
PREFACE.
Love was the fire which was lighted in him. Love which gave him sweet joys.
igitur ex causis macerauit carnem suam multis jejuniis, crebris vigiliis, insistendo singultibus atque suspiriis, deserens omnem strati molliciem, scamnum durum habens pro lecto, brevem casellam pro domo, mentem semper figens in celo, cupiens dissolvi et esse cum Christo dilecto suo dulcissimo. Vm. Amor monstrat mentis incendium,
Уш.
His holy ex hortations and profitable writings.
He could ex hort and write on dif ferent sub jects at the same time.
He was so ab sorbed in his work that his friends were able to take away his tat. tered cloak and put it on him when mended with out his per ceiving it.
Sacris factis, scriptis, alloquiis, Amor tollit omne dispendium, Quod turbaret mundanis tediis— Amor vite sue compendium, Quo repletur summis deliciis. Amor dilecti cor ejus vulnerat,
Amor zelotis langorem generat, Quo repletur Admirande autem et utiles imprimis erant huius sancti ocupacyones in Sanctis exhortationibus quibus quam plurimos con vertit ad Deum, in scriptis etiam suis mellifluis et tractatibus et libellis ad edificacionem proximorum compositis, quse omnia in cordibus deuotorum dulcissimam resonant armoniam; et inter cetera vehementis admiracionis esse videntur quod dum semel sederet in cellâ suâ in uno postprandio venerunt ad eum domina domûs et multe alie persone cum eâ, et inuenerunt eum scribentem multum velociter, petiueruntque ab eo vt a scribendo desisteret et eis verbum edificationis proponeret. Qui statim faciens eis exhortationes optimas ad virtutes et ad declinandum seculi vanitates, et ad firmandum amorem cordis ad Deum, in millo tamen propter hec destitit a scribendo per duas horas con tinuas, sed eque velociter sicut prius continuauit scripturam, quod nullo modo fieri potuisset nisi Spiritus eo tempore direxisset et manum et linguam, presertim cum essent occupaciones ab inuicem distrahentes et sermo omnino discrepans a significacione verborum quse scripsit. Adeo etiam erat interdum sanctus iste in spiritu dum oraret, quod alii pallium ejus dilaceratum quo opertus erat, detrahebant, nee sensit, quod postquam resarsitum erat atque consutum et super ipsum repositum non aduertit.
XIX
OFFICIUM de Sancto Ricardo heremitâ, postquam fuerit ab ecclesiâ canonizatus, quia, interim, non licet publice in ecclesiâ cantare de eo horas canonicas, vel solemnizare festum de ipso. Potest tamen homo euidentiam huius sue eximie sanctitatis et vite egregie* venerari, et in orationibus priuatis eius suftïagia petere, et se suis precibus cominendare. Ad Vespeeas Peimas. Antiphonœ super psalmos1. A.
Exultet sancta Mater Ecclesia, Resultet plaudens
Noua leticia, Letetur felix Anglorum patria, Sanctus Ricardus Dotatur Ecclesise. A.
Sanctus Ricardus, Doctus per Spiritum, Pius, ac vitans* Omne prohibitum, Ut sic
A.
Bellum gerit Contra nequicias, Carnem terit, Spernit* diuicias,
,
Celi delicias. 1 The Psalms are not marked ; the Psalmi uni-us confessons are intended to be used.
XX
OFFICIUM DE SANCTO EICAfiDO DE HAMPOLE,
A.
Amat ardenter, In astra rapitur, Orat sequenter
... figitur. A.
Monstrat sui Virtutem operis,
... morbos Cuiuslibet generis. Capituhtm. Quemadmodum desiderat ceruus ad fontes aquarum ita desiderat anima mea ad te, Deus. Sitiuit anima mea ad Deum fontem viuum, quando veniam et apparebo ante faciem Dei Ă&#x17D; Rm Vm Amor monstrat1. Ympnus. Totis prsecordiis Festum tam inclitum, Ricardi prsemiis Prseclari prseditum, Canamus fortiter, Cogit nos debitum, Orat pro nobis jugiter. Cuneta carnalia Vincens edomuit Pessima demonia, Mundana respuit, Qusesiuit celica, Superna sapuit, Huius dona magnifica. 1 In the Sarum Breviary Responses were inserted in this place : this indicates the Response and Versicle which were to be said here.
ET LEGENDA DE VITA EIUS.
Calens incenditur Amoris faculâ, Sentit et patitur Amoris jacula, Amore languit Vir sine macula, Sec amore preualuit. Labor dulcissimus Apis eligitur Instructor optimus, Mellita loquitur, Docet dulcissona, Factis* exprimitur, Vita fit verbis consona. Mortalis rapitur Factus extaticus, In celo figitur Homo seraphicus, Orat attentius Mente magnificus, Leuans manus frequentius., Firmus proposito, Constans in opere, Cupidus* in merito Diuino excellere*, Semper sollicitus Bonis insistere, Instinctu Sancti SpiritÝs. Te*, Trina, Deitas, Frequenter petimus, Ut nobis probitas Et punis animus, Insint, et caritas, Qui te percolimus, Et vite veritas. Amen.
XXI
XX11
OFFICIUM DE SANCTO RICARDO DE HAMPOLE,
Versiculus. Sub umbra illius quem desideraui, sedi. Responsorium. Et fructus eius dulcis gutturi meo. [Ad Magnificat] Antiphona. О quam te magnificant Exemple caritatis, Scriptis tuis emicant Fomenta sanctitatis, Facta mira prsedicantur Tue potestatis, Egris multis applicantur Medele suauitatis. [Psalmus. Magnificat.] Oratio. Deu9, qui per exemplum sanctissimi heremite Ricardi, docuisti, ... ... ... sincero corde ad celestis
Ad Matütinum. [Inuitatorium] [ Venite1.] Ympnus. Pange linguâ graciosi Ricardi precouium, Pii, puri, preciosi, Fugientis vicium. Celsi, sancti, gloriosi, Felicia per premium. Famam mundi marcescentem Habebat contemptui, Carnem fecit fatiscentem 1 Four lines illegible between ending of the Prayer of Vespers and beginning of the Hymn of Matins, in which it is probable that the Invitatorium and Venite may be indicated. The words ' sui famuli sancti ' can be traced where the Invitatorium should be.
ET LEGENDA DE VITA EIUS.
Seruire spiritui, Mundam semper seruans mentem Bono datam a.ctui. Scamnum sibi lecti locus, Ut sic vigil fieret ; Fames ipsa sibi cocus, Ne gula suauesceret ; Odiosus fuit jocus, Qui boni quid vesceret.* Dum deuota meditatur Rapitur in iubilum ; Vana cuneta detestatur Reputat in nichilum ; Totus Deo dedicatur, Vitans vite nubilum. Deo Patri Genitori Laus, et Eius Genito, Sit Spiritui Creatori Honor, pari debito ; Qui Ricardo Confessori Celum dat pro merito. Amen. In primo Nocturno.
Antipluma. In lege stans Domini Ricardus meditatur, Et seruitio sancto Totus dedicatur. Psalmus. Beatus vir. Antiphona. In monte Dei constitutus Ricardus sublimatur, Ab insultu semper tutus, In scriptis letatur.
xxiv
OFFICIUM DE SANCTO RICARDO DE HAMPOLE,
Psalmus. Quare fremuerunt. Antiphona. Susceptor suus Dominus Ipsum exaltauit, Vitse su» termini s, Eternam inchoauit. Psalmus. Domine quid multiplicati sunt. Versiculus. Amauit eum Dominus1. Lectio prima. Sanctus Dei heremita Bicardus in villa de Thornton Ebur. Dioc. accepit sue propagacionis originem. Oportuno autem tem pore, de parentum industriâ, positus est ad literas ediscendas. Cumque adultioris setatis fieret, Magister Thomas de Neuille, olim Archidiaconus Dunolmensis, ipsum honeste exhibuit in Universitate Oxonie, ubi valde proficiens in studio progreditur. Desiderauit plenius et perficudius imbui theologicis sacras Scripturee doctrinis, quam phisicis aut secularis scientie disciplinis. Demum, decimo nono vite sue anno, considerans tempus vite mortalis incertum et terminum tremebundum, maxime hiis qui vel vacant carnis lasciuiis, vel solum laborant perquerendis diuitiis, et pro hiis student dolis atque fallaciis, (fallentes tamen maximé semet ipsos,) cogitauit, Deo inspirante, providé de seipso memorans sua nouissima, ne peccatorum laqueis caperetur, proinde de Oxoniâ redisse ad domum paternam. Unâ dieruni allocutus est sororem suam quse ipsum tenerâ affectione dilexit ; ' Soror,' inquit, ' michi dilecta, duas habes tunicas, unam albam, alteram gresiam, quas auidè concupisco. Rogo te quatenus velis has mihi graté conferre, et, crastinâ die, ad illud nemus vicinum 1 The remainder of this Versiele [et ornauit eum] together with the Response [stolam glorise induit eum] is doubtless intended to be suggested, though only the words in the text are written in the MS. So also in several other places in the Office.
ET LEGENDA DE VITA EIUS.
XXV
deferre michi, unà cum pluviali capucio patris mei. Annuit illa gratanter, et, juxtà promisse, ad dictum nemus ea in crastino deportauit, ignorans omnino quid intenderet frater eius. Ut autem ipse accepisset ea, illico grisie manicas detruncauit, et albe tunice butones abscidit, et, modo quo poterat, albe tunice manicas consuit, ut suo proposito aliqualiter adaptarentur. Deposuit igitur vestes proprias quibus erat indutus, et albam sororis tunicam ad carnem induit, griseam autem detruncatis manicis superuestiuit, et per truncationis aperturam exposuit brachia ; capuciavit quoque se pluviali capucio superducto, ut sic aliquantulum, juxta modum sibi pro illâ horâ possibilem, effigiaret confusam similitudinem heremite. Quum hec igitur soror eius intuita fuisset, stupefacta clamauit ' frater meus insanit, irater meus insanit.' Quo audito, comminatorie fugauit eam a se, et ipse protinus, sine morâ, ne comprenderetur ab amicis et notis, aufugit. Responsoriwm . Sanctus fugit ad solitudinem, Intrat ibi celestem ordinem, *Sancte vite querens dulcedinem. Versiculus. Uluc tenet perfectam regulam Abbas amor, dat mox formulam, Sanete vite &c. Lectio secunda. Post accepcionem igitur habitûs heremite, et relictionem parentum, perrexit ad quandam ecclesiam, in vigilia assumptionis beatissimse virginis matris Dei, in quâ se posuit ad orandum in loco ubi consors cuiusdam probi armigeri Johannis de Dal ton more consueuit orare. Postquam autem illa ad audiendas vesperas intrauit in ecclesiam, familiares de domo armigeri ipsum de loco sue domine amouere uolebant, sed illa, ex humilitate, ne interrumperetur orantis deuocio, non permisit. ffinitis vero vesperis, dum surrexisset ab oratione, filii predicti armigeri qui erant scholares, et in universitate Oxonie studuerunt, ipsius noticiam
XXVI
OFFICIUM DE SANCTO RICARDO DE HAMPOLE,
dixerunt, quod ipse esset filius Willelmi Rolle quem ipsi in Oxoniâ agnouerunt. In die autem predicti festi assumptionis iterum intrauit eandem ecclesiam, et, sine mandato cuiuscunque, suppellicium induens, matutinas et officium missse cum aliis decantauit. Quum autem in missâ euangelium esset lectum, petitâ prius benedictione presbiteri, pulpitum predicantium adiit, et sermonem mire edificationis fecit ad populum, in tantum vt multitudo audientium sie esset de ipsius predicatione compuneta, vt se non posset a lacrimis continere, dicebantque omnes se ser monem tante virtutis et efficacie per antea non audisse. Nee mirum, cum ipse esset speciale sancti Spiritûs Organum, et eius afflatu resonans, cuius est, ut ait Apostolus ad .Romanos, gracias dividere prout vult, et gemitus inenarrabiles procurare. Responsoriv/m. Ardet pectus Ex flamm;! spiritus, Calor fortis Sentitur afforis, *Ex quo patet Feruoris exitus, Et quod amor sit Magni roboris. Veraicukis. Melos canorius Ardorem sequitur, Et dulcor ingens ; Deo laus redditur. Ex quo &c. Lectio tertia. Post missam igitur predictus armiger ipsum ad prandium inuitauit, cum autem intrasset eius manerium, posuit se in quâdam domo subiectâ et antiquâ, nolens aulam intrare, sed pocius doctrinam euangelicam adimplere curauit, que dicit, ' cum inuitatus fueris ad nupcias recumbe in nouissimo loco, et cum venerit qui te inuitauit, dicat tibi " amice ascende superius," '
ET LEGENDA DE VITA EIUS.
XXVU
quod in eo completum est. Nam ipso diligenter requisito, et tandem in predictâ domo reperto, armiger ipsum super proprios filios collocauit ad mensam. Ipse autem in prandio tam perfectus custos erat silentii ut nec verbum quidem de ore eius procederet. Cum vero ad sufficientiam comedisset, surrexit priusquam mensam subtraherent, et abire disposuit. Armiger autem qui eum vocauerat, dixit hoc non esse consuetudinis, et sic iteratb eum residere coegit. Finito vero prandio, iterum voluit abscessisse, sed armiger querens cum eo priuatum habere collo quium, ipsum detinuit, donec, euacuatis aliis qui affuerunt in domo, interrogasset eum -an esset filius Willelmi Rolle, at il le, satis illibenter, et cum diffîcultate . . . [desunt linese nonnullse abscissae] . . . plus Deum quam patrem carnalem diligens statut» illum assumpsit. Responscmvmi. Dum Ricardus Spirat suspiria, Orat, plorat, Petens solacia, *Christus donat Optata gaudia. Versicnlus. Transit in jubilum Luctus et gemitus. Mens sentit sibilum Diuini spiritûs, Christus donat &c.
In secundo Nocturno.
ona. Exaudiuit Dominus Ricardum deprecantem, Dedit ei protinus Feruorem oblectantem.
XXVlll
OFFICIUM DE SANCTO RICARDO DE HAMPOLE,
Psalmus. Cum inuocarem. Antiphona. Verba sua percipit, Quod linguam* Deus prœstat, Sic mercedem recipit, Qui beatus restat. Psalmus. Verba mea. Antiphona. Coronatur gloria, Honor ei datus, In beatâ patriâ Semper collocatus. Psalmus. Domine, Dominus meus. Versiculus. Justum deduxit. Lectio quarta. Postquam autem predictus armiger eam in secreto exami nasse^ et ex perfectis evidenciis cognouisset sanitatem sui pro positi, vestiuit eum sumptibus suis juxtà voluntatem suam, vestibus convenientibus heremite, et ipsum in domo suâ diu retinuit, dans sibi locum mansionis solitarie, et prouidens sibi de omnibus necessariis sui victûs et vite. Tune itaque cepit, cum omni dili gentia, die et nocte perfection, vite studere, et quomodo opportunius posset in vitâ contemplatiuâ proficere, et in amore diuino fernere. Quam excellentem autem perfectionem in hâc arte Deum ardenter amandi tandem obtinuit, ipsemet, non ad sui jactantiam, aut vanam gloriam conquerendam, sed pocius exemplo gloriosi et humilis Apostoli Pauli enarrantis raptum suum ad tertium cœlum ubi audiuit arehana quœ non licet homini loqui, qui etiam fatetur magnitudinem reuelationum sibi factarum, adeo et publice pretulit labores suos omnii aliorum apostolorum i ? omnibus.
ET LEGENDA DE VITA EIUS.
XXIX
laboribus, que omnia, ad aliorum profectum et edificacionem, in epistolis suis scripsit et alus legenda reliquit [desunt linese nonnullse abscissse] que ad adipiscendum huiusmodi perfeccionem desiderabilissimam ordinantur, et impedimenta contemplationis velud venenum abhorreant et abscindant. Responeoriwm. Patent optato hospitio*, Pulchra, mira, suavia, Excedunt omni precio, Mundana visibilia. Conduntur cordis intimo* * Mulcent suâ presencia. Versiculus. In eis que tantum eminent, Cor Ricardi detinent, Et firmant in leticiâ, Mulcent &c. Lectio quinta. In libro siquidem predicto1 sic ait, ' Admirabar amplius quam enuncio quando sentiui cor meum primitus incalescere, et veré, non ymaginariè, sed quasi sensibili igne estuare. Eram equidem attonitus quemadmodum eruperat ardor ille in animo, et de insolito solatio propter experienciam huius habundantie, sepius pectus meum, si forte esset feruor ex aliquâ causa exteriori, palpaui. Quumque cognouissem quod ex interiori solummodo efferbuisset, et non esset a carne incendium illud amoris, sed donum esset conditum, letabundum, liquefactus sum in affectu amphoris dilectionis, et precipuè propter influentiam dilectationis suauissime et suauitatis integre, que cum ipso caumati spirituali mentem meam medullitùs irrorauit. Nec enim putaui prius talem ardorem mellifluum, et consolato plenum, in hoc exilio euenire.' Ecce vero, ex hiis verbis, qualiter proficiat in adepcione 1 The book De Incendio Amoris. torn part of the MS.
Part of the title can be traced in the
XXX
OFFICIUM DE SANCTO RICARDO DE HAMPOLE,
suavissimi amoris dei ; quia autem multa preparatoria ad accensionem hujusmodi amoris, vt puta ea quse diminuunt et tollunt amores contrarios, ideo, saucius iste, carnis attriuit lasciui1 uias, in quarum amorem multi impetu bestiali et vesano feruntur, mundum etiam spreuit cum suis diuitiis, solum contentus arcis2 vite necessariis, vt liberius vacare posset amoris veri deliciis. Hiis igitur ex causis, macerauit carnem suam multis jejuniis, crebris vigiliis, insistendo singultibus atque suspiriis, deserens omnem strati molliciem, scamnum durum habens pro lecto, brevem casellam pro domo, mentem semper figens in celo, cupiens dissolvi et esse cum Christo dilecto suo dulcissimo. Responsorium. Amor monstrat mentis incendium, Sacris factis, scriptis, alloquiis, Amor tollit omne dispendium, Quod turbaret mundanis tediis, Amor vite sue compendium, *Quo repletur summis deliciis. Versicidus. Amor dilecti cor ejus vulnerat, Amor zelotis langorem generat, Quo repletur <fec. Lectio sexta. Admirande autem et utiles imprimis erant huius sancti ocupacyones, in Sanctis exhortationibus quibus quam plurimos con vertit ad Deum, in scriptis etiam suis mellifluis, et tractatibus, et libellis ad edificacionem proximorum compositis, quse omnia in cordibus deuotorum dulcissimam resonant armoniam ; et inter cetera vehementis admiracionis esse videtur, quod dum semel sederet in cellâ suâ in uno postprandio, venerunt ad eum domina domûs et multe alie persone cum eâ, et inuenerunt eum scribentem multum velociter, petiueruntque ab eo vt a scribendo desisteret, et eis verbum edificationis proponeret. Qui statim faciens eis exhortationes optimas ad virtutes, et ad declinandum. 1 ? lasciuœ.
' ? arctis.
ET LEGENDA DE VITA EIDS.
XXXI
scoul i vanitates, et ad firmandum amorem cordis ad Deum, in nullo tamen propter hec destitit a scribendo per duas horas con tinuas, sed eque velociter, sicut prius, continuauit scripturam, quod nullo modo fieri potuisset nisi Spiritus eo tempore direxisset et manum et linguam, presertim cum essent oecupaciones ab inuicem distrahentes, et sermo omnino discrepans a significacione verborum quse scripsit. Adeo etiam erat interdum sanetus iste in spiritu dum oraret, quod alii pallium ejus dilaceratum quo opertus erat, detrahebant, nee sensit, quod postquam resarsitum erat atque consutum, et super ipsum repositum, non aduertit. Beeponsoriu?n. Solui cupit a carnis carcere, Clamat, mors veni, festina propere, * Curre, vola, noli pigrescere. Versicidus. Dulcis mors, en, diu langui ! Fac me meo dilecto perfrui, Curre <fcc. In tertio Nocturno.
Antiphcma. Ingressus sine maculâ, Loquens veritatem, Ardebat, quasi facula, Monstrans caritatem. Psalmus. Domine quis habitabit. Antiphona. Datur quod desiderat, Quod anima sitiuit, Dum ad Deum properat, Et in celum iuit. Psalmus. Domine in virtute.
XXXll
OFFICIUM DE SANCTO RICARDO DE HAMPOLE,
Antip/юпа. Junctus celi ciuibus, Carena omni sorde, Innocens hie manibus, Scandit mundo corde. Psalmus. Domini est terra. Versicvlus. Justus ut palma florebit. Euanydiiimi. Sint Iumbi vestri precineti. Lectio septima. Quanto autem beatus iste heremita Ricardus operosius efficacius studuit ad perfectionem sanetitatis vite querendam, tanto callidius humani generis inimicus diabolus ipsum suis deeeptoriis laqueis impedire curauit. Vnde ex scripturâ manûs proprie huius saneti, repertâ post mortem in vno libello de suis operibus compilato, ipsum, per speciem cuiusdam mulieris, funiculis libidinis et concupiscente conabatur subuertere. Vnde in predicto libello sic ait. ' Dum ego propositum singulare pereepissem, et, relicto habitu seculari, Deo potius quam homini deseruire decreuissem, contigit, quod, quâdam nocte, in principio conuersionis mese, michi in stratu meo quiescenti, apparuit que dara iuueneula valde pulchra quam ante videram, etiam que me in bono amore non modicum diligebat. Quam cum intuitu» essem, et mirarer cur in solitudine ad me etiam in nocte venerat, subito, sine mora vel loquelâ, iuxta me se immisit. Quod ego sentiens, et ne me ad malum alliceret timens, dixi me velle sur gere et nos signo cruris benedicere invocatâ Sanctâ Trinitate. At illa tam fortiter me strinxit, vt nee os ad loquendum, пec manum in me sentirem ad mouendum. Quod videns perpendi ibi non mulierem, sed diabolum in forma mulieris me temptasse. Verti igitur me ad Deum, et cum in mente meâ dixissem ' О Ihe«u, quam preciosus est sanguis tuus,' crucem imprimens in
ET LEGENDA DE VITA ElUS.
xxxiii
pectore cum digito, qui quodammodo jam mobilia esse inceperat, et ecce subito totum disparaît, et ego gracias egi Deo qui me liberauit. Deinceps ergo Iesum amare quesiui, et quanto in amore eius profeci, tanto nomen Iheeu michi dulcius et suauius sapiebat, et etiam usque hodie non recessit a me. Ergo benedictum sit nomen Jesu in secula seculorum.' Amen. Hesponsorium. Mentem simul diuersis applicat, Manu scribens, verbis edificat, *Actum mentis sic Deus dupplicat. Versiculua. Audientes verbi vis attrahit, Nec loquela scribentem distrahit, Actum mentis &c. * Lectio octava. Sanctus etiam iste heremita Ricardus, ex habundantiâ caritatis sue, sollicitus erat se intimum familiarem exhibere reclusis et hiis qui spirituali indigebant consolatione, et qui turbaciones et vexaciones, operatione et malignitate malorum spirituum, paciebantur in animâ vel in carne. Contulitque sibi Deus graciam singularem subueniendi taliter tribulatis ; unde semel contigit, quod cum quedam domina appropinquaret ad mortem, in cuius manerio idem Eicardus cellam habebat longé a familiâ separatam, ubi solitarius residere consueuit et contemplacioni vacare, conuenit ad cameram ubi domina decumbebat magna demonum horribilium multitudo, propter quod, nec mirum, ipsa, dum eos aperte conspiceret, incidit in timorem summum et tremorem. Aspergunt assistantes aquam benedictam in camerâ, orationes deuotas faciunt, nec tamen Uli discedunt, sed incepte vexationi vehementer insistunt. Tandem, prouido et sano amicorum consilio, vocatus est beatus Ricardus ad cameram, vt, si posset, eidem dominee consolacionis et quietacionis remedium adhiberet ; qui cum ad eam consolandam accessisset, et ei sacras admoniciones fecisset, ас ad spem omnem ponendam in superhabundanti Dei misericordiâ, et ipsius exuberantissimâ gracia concitasset, demum
XXXIV
OFFICIUM DE SAKCTO RICARDO DE HAMPOLE,
ad orandum Deum feruenti corde se contulit, petens ut auferret ab eâ terrorem demonum et aspectum. Exaudiuit eum illico Dominus, et oracione delecti sui Ricardi placatur, omnem illam turmam terribilem coegit ad fugam, fugientesque demones reliquerunt transitas sui stupenda vestigia. Viderunt siquidem omnes assistentes, quod in fundo camere consparso paleis, ubi transierant, palee apparuerunt combuste et in ciпeres nigros redacte, in ipsis quoque cineribus figuras quasi pedum bouinarum impressas. Cum autem predam quam ibidem concupiueraut, demones perdidissent, molliebantur vindictam accipere de suo fugatore Ricardo. Unde ad ipsius cellam protinus accesserunt, et adeo eum inquietauerunt ad tempus, quod locus ille contemplacioni sue redderetur ineptus. Sanctus autem Dei, constans in fide, ad presidium oracionis ¡terato confugiens, illorum iteratam fugam a domino suis precibus impetrauit. Ad consolacionem autem amicorum domine memorate, nunciauit eis eam saluam esse, et regni celici coheredem futuram post exitum ab hâc vitâ. Post hec sanctus Dei Ricardus ad alias partes se transtulit, non dubium ex diuinâ prudenciâ, ut in multis demoratus locis multis proficeret ad salutem, et interdum eciam ut sibi impedimenta contemplacionis auferret, sicut in libro de vitis propriis multi sanctissimorum patrum in heremo fecisse leguntur. Nee enim crebra loci mutatio semper ex leuitate procedit, prout calumniantur quidam homines proni et faciles ad peruerse iudicandum de proximis, propter quorum tamen prauas interpretaciones, et consuetudinem detrahendi, nullus sensatus debet pretermittere ea, que per experienciam sibi percipit esse bona, et promouentia ad virtutem. Siquidem in canone et decretis ecclesie, plures assignante cause, pro quibus est aliquando loci mutacio facienda, quarum vna est cum necessitas persecutions loca eorum grauauerit. Secunda, cum difficultas locorum fuerit. Et tertia, cum sancti malörum societate grauantur. Cum itaque sanctus iste, ex causis bonis et multum vtilibus, se ad inorandum in comitatu Richmond« transtulisset, contigit dominam Margeritam olim reclusam apud Anderby Ebor. Dioces., in ipsâ die cene Domini, graui
ET LEGENDA DE VITA EIUS.
XXXV
uimis passione infirmitatis vrgeri, ita vt per tresdecim dies con tinuos penitus priuaretur potestate loquendi. Et propter hoc tot sustinuit cruciatus et puncturas in corpore, quod nullicubi valebat consistere. Quidam igitur paterfamilias eiusdem ville, sei ens sanctum heremitam Bicardum eam perfectâ caritatis affeccione diligere, utpote qui ipsam de arte amoris Dei consueuit instruere, et in modo viuendi suâ sanctâ institutione dirigere, ad ipsum, qui per duodecim miliaria ab habitacion e recluse tunc temporis morabatur, celeriter properauit in equo> rogans quod ad eam festinanter accederet, et sibi consolacionem in tantâ necessitate prsestaret. Veniens itaque ad reclusam, inuenit eam mutam, et vexacionibus acerrimis perturbatam. Quumque resideret ad fenestram domûs eiusdem reclusse, et simul comederent, contigit vt completo prandio reclusa desideraret dormire. Opressa itaque sompno capud suum decidit ad fenestram, ad quam se reclinauit sanctus Dei Ricardus. Et sic cum modicum dormiuisset, apponendo* se aliqualiter super ipsum Ricardum, subito cum impetu vehementi apprehendit eam in ipso sompno tam grauis vexatio, vt videretur velle violenter fenestram domus sue dirimere, et, in ipsâ vexacione tam forti, euigilauit de sompno, et cum magnâ deuocione, potestate loquendi sibi concessâ, in hec verba prorupit 'Gloria tibi Domine,' et beatus Ricardus versum inceptum compleuit dicens ' Qui natus de virgine' et que secuntur completorum vsu. Ait illi 'modo restitutum est tibi labium, vtere eo sicut mulier bene loquax.' In brevi eciam postea, iterum cum eâ comedens, ad fenestram predictam per omnem eundem modum ut prius, post prandium incidit in soporem, se ad predictum sanctum apponens*, reuersa est ad eam eadem vexatio, et quasi amens facta est, et seipsam miris et violentis modis agitabat. Quum autem Sanctus Ri cardus quereret modo quo potuit eam suis manibus detinere, ne se ipsam discerperet, vel alia domûs incomoda moliretur, subito dilapsa est de manibus, et in dilapsu de sompno excitata est vigil effecta. Et tune ait ad eam Ricardus, 'putaui veraciter, quod si fuisses diabolus ego te tenuissem, vertumtamen hoc verbum consolacionis tibi denuncio, quod quamdiu
XXXVI
OFFICIUM DE SANCTO RICAllDO DE HAMPOLE,
ego in hâc mortali vitâ superstes fuero, nunquam vexacionem huius egritudinis pacieris.' Transactis tamen postea quibusdain annorum curriculis, reuersa est ad eam predicte egritudinis passio, preterquam quod linguam liberam habuit ad loquendum, vocari ergo fecit reclusa predictum patremfamilias, rogauit eum ut in in equo concitato properaret apud domum Sanctimonialium de Hampole, qui locus multum a suâ habitacione distabat, ubi dictus Bicardus Ulis diebus solitariam vitam egit, vt videret quid accidisset de eo, quia non dubitauit quin de mundo migrasset. Sciuit enim ipsum in promissis fidelem, promiserat autem ei, quod, eo viuente, ne carne talem vexacio nem nullatenus pateretur. Venit itaque dictus homo ad Ham pole, et ipsum huic mundo mortuum comperit, dumque diligenter de horâ sue migracionis perquireret, inuenit quod parum post horam sancti transitûs redisset ad eam egritudo predicta. Postea autem eadem reclusa se transtulit apud Hampole, ubi sacrum corpus eiusdem heremite fuit traditum sepulture, et nunquam deinceps grauata est illâ horribili egritudinis passione. Responsorium. Dum . . . magnus aduehitur, Fit clamor populi, victor opprimitur, ... miraculi fomes(?) efficitur. Vermculus. Deus suspendit Sic ostendit vim sollicitudinis,
Lectio nona. Verum tamen ne lateat homines, maxime eos qui deuotis et attentis studiis circa vite perfeccionem adipiscendam insistunt, qualiter et quibus mediis, beatus ipse Dei zelotipus heremita Bicardus, gradum et perfecti amoris et caritatis, prout permittit status mortalium, adeptus est, ita ut omnis alius amor ei vilesceret, et ad horrorem abominabilem generaret. Est sciendum quod ipsemet in libro suo primo de Incendio amoris Cap. XIIIo ita
ET LEGENDA DE VITA EIUS.
XXXV11
dicit ' Per processus,' inquit, ' temponim, magnus datus est michi profectus spiritualium gaudiorum. Ab inicio namque alteracionis vite mee et mentis, usque ad apercionem hospitii* celestis, vt, reuelatâ facie, oculis cordis superos contemplaretur et videret quâ viâ amatum suum quereret, et ad ipsum anhelaret, effluxerunt tres anni, exceptis tribus vel quatuor mensibus. Manente siquidem aperto hospitio*, usque ad tempus in quo in corde veraciter senciebatur calor eterni amoris, annus vnus pene pertransiuit. Sedebam quippe in quâdam capellâ, et dum suauitate orationis vel meditacionis multum delectarer, subito sensi in me ardorem insolitum et iocundum. Sed cum prius fluctuarer, dubitando a quo esset, per longum tempus, expertus sum non a creaturâ sed a creatore esse ; ipsum fervenciorem et iocundiorem inueni. Flagrante autem sensibiliter calore illo inestimabiliter suavi, vsque ad infusionem et percepcionem soni celestis vel spiritualis, qui ad canticum pertinet laudis eterne, et suavitatem inuisibilis melodie, quia1 fari et audiri non potest nisi ab eo qui accepit, quem oportet esse mundatum et segregatum a terrâ—dimidius annus et tres menses et aliquot ebdomade effluxerunt. Dum enim in eâdem capellâ sederem, et in nocte ante cenam Pascheos, prout potui, decantarem, quasi tumultum psallentium vel potius canentium super me auscultaui. Cumque celestibus et orando toto desiderio intenderem, nescio quomodo, mox in me concentum mirum sensi, et delectabilissimam armoniam celitus excepi mecum manentem in mente. Nam cogitatio mea continuo in carmen canoris commutabatur, et quasi odas hymni meditando. Ac etiam in orationibus ipsis et psalmodiâ eundem sonum edidi, deincepsque ad canendum que prius dixeram, pre affluentiâ interne suauitatis prorupi. Occulté quidem, quia tantummodo coram conditore. Non cognitus eram ab hiis qui me tenebant, ne, si sciuissent, super modum me honorassent, sic perdidissem partem glorie pulcherimi, et decidissem in desolacionem. Intereà, mirum me arripuit, eo quod assumptus essem, et quia dederat michi Deus dona que petere nesciui, nee putaui tale quid eciam nee sanctissimum in 1 ? quse.
XXXVlll
OFFICIUM DE SANCTO RICAEDO DE HAMPOLE,
hâc vitâ accepisse. Proinde arbitrer hoc nulli datum meritis, sed' gratis cui voluit Christus. Puto tamen neminem illud accepturum nisi spiritaliter nomen Jhô«u diligat, et in tantum honoret, ut ab eius memoriâ nunquam, excepto sompno, recedere permittat. Cui autcm hoc facere datum est quod et illud assequetur. Vnde ab inicio mutati animi, usque ad supremum amons Christi gradum quem ego attingere, Deo donante, valebam, in quo gradu cum canoro iubilo diuinas laudes personui, quatuor annos et circa tres menses habui. Hic nempe cum prioribus dispositis ad ipsum status permanet usque in finem, verum et post mortem erit perfectior, quia hic gaudium amoris et caritatis incipitur, et in celesti regno gloripsissimam accipiet consummacionem.' Responsorium. Mersos in aquis Vite restituit, Mutis, contractis, Medelas tribuit. Lex amoris Ad Deum (illicit. Versiculus. Que vult Ricardus, Нec Deus efficit. Pié petentibus*— Gloria Patri— Pié petentibus*. Те Велит lauda/mus. Versiculus. Juveni quem diligit anima mea. Responsorium. Testor eum non dimittam1. 1 The Sarum Breviary haa a Versicle and Responsory here. There is none in the Breviary as now used.
ET LEGENDA DE VITA EIUS.
In Laudibus. Antiphona. Regem regum omnium Videt in decore. Quem . . . suo labore. Psalmus. Dominus regnauit. Antiphona. Seruiuit in leticiâ, Deo jubilauit, Exultat nunc in anima*, Habens* quod amauit. Psalmus. Jubilate. Antiphona. Ad te, de luce vigilans, Sitit carne, mente, Nunc est in celo rutilans Luce refulgente. Psalmus. Deus, Deus meus. Antiphona. Benedicit Dominum Gratias agendo, Laudat patrem luminum Ympnos concinendo. Psalmus. Benedicite.
XXXIX
OFFICIUM DE SANCTO RICARDO DE HAMPOLE,
Antiphona. Prseclara laudis themata Viuus* prolibauit, Tolluntur jam enigmata, Videt quod laudauit. Psalmus. Laudate Dominum de celis. Capitvlwni.
Sicut in primis Vesperis.
Ympnm. Verbum eternum explicat Ricardus dignum laudibus, Dum ipsum sic magnificat, Famâ, signis, virtutibus. In vitâ totus innocene, Carnem aifligit, macerat, Ultrb deuotos edocens, Amore Deo federat. Que sunt superna sapuit, Conformans se celestibus, In illis semper studuit, Crescens sacris profectibus. Sanctitatis compendio, Fit mundo pulchrum speculum, Caritatis incendio, Inflammat Dei populum. Omnipotenti Domino Salus, honor, imperium, Qui nobis sine termino Det cum Ricardo premium. Amen. Versicuhiä. Ego dilecto meo, et dilectus mihi. Responsorium. lam pascitur inter lilia.
BT LEGENDA DE VITA EIUS.
xli
[Ad Benedictus] Antiphona1. O pulcher flos Libani Languesco ex amore, Tui melos organi Sonat cum dulcore. Ignis tui clibani Flammat ex ardore, Nos qui sumus orphani Poseas tecum fore. Psalmus. Benedictus. Oratio.
Sicut supra.
Ad Primam. Regem regum &c.
Ad Tertiam. Capitulum ut in primis Vesperis, ac in Laudibus. Responsoria Horarum de communi unius confessons non pontifias. Ad sextam. Capitulum. Adiuro vos, filie Jerusalem, si inueneritis dilectum meum vt nuncietis ei quia amore langueo.
Ad nonam. Capitulum. Qualis est dilectus tuus quia sic adiurasti nos 1 Dilectus meus candidus et rubieundus, electus ex millibus. 1 In the MS. there is here written In evangelio JE, but as there does not appear to be any explanation of this, it is assumed to be an error of the scribe, and the Antiphon to the Benedictus, for which this is the proper place, is taken to be indicated.
xlii
officium de sancto ricardo de hampole, Ad secundas Vesperas.
Antiphonœ de Laudibus. Psahni unius Confessoria. sponsoria, Versiculi, Ympnus, &c, ut in primis Vesperis. Ad Magnificat Antiphona. O custos innocentise, Coruscans gemmis mortem, O lumen sapientise, Solamen deuotorum, O fotor continentise, Forma perfectorum, Sis nostre concientie Luua delictorum. Psalmus. Magnificat. Oratio, ut supra.
AD MISSAM OFFICIUM. Introitus. Os justi meditabitur [sapientiam.] Collecta. Ut supra. Epístola. Opt nui et datus est michi sensus. Graduate. Domine peruenisti. Alleluia. Versiculus. Fater olim heremita, Nunc ciuis celorum, Fac nos puros hic in vitâ, Et bonorum morum. Secuencia. Laudis odas decantenms, Toto corde iubilemus, Festum est leticie.
Re-
ET LEGENDA DE VITA EIÜS.
Pauper olim heremita Nunc prediues est in vitâ, Et in statu glorise. Vitam illam hie mercatus, Carnis tulit cruciatus, Datus penitencie, Mundi pompas abhorrebat, Cuneta vana contemnebat, Dono sapiencie. Ardens intus caritate, Foris fulsit pietate, Docens morís regulam. Amor thema fit doctrine, Et celestis discipline, Cor vertens in fauilam. Fons dulcoris, pir feruoris, Vox canons, vis umons, Sanctum istum efferunt. Miris vita persignata, Mens mellita, mors invitata*, Celum ei conferunt. Dulces voces ad aures intonant, Miri meli ympnorum resonant, Melis cantus Ricardi consonant, O sancta suauitas ! Hiis intentus exultans iubilat, Amena lux in mente rutilat, Sacros flatus Deus insibilat, Dans instinctus optimos. Studet, legit, scribit et supplicat, Deo totum se factis dedicat, Mundi dolos et carnis abdicat, Veri hostes nequissimos. Plangit huius vite moram, Citam petit mortis horam,
xlÜi
xliv
OFFICIUM DE SANCTO RICAEDO DE HAMPOLE,
Vocem orationis dat sonoram, 1 Deus, lucem da decoram, Fac ut tibi placeam. Summa merces te videre, Tibi semper inheerere, Tu es dulcor vite vere, Fous felicitatis mere, Fac ut tibi placeam.' Meditando raptus abstrahitur, Mente metas carnis egreditur, Ut Helias in sursum vehitur, Curru amoris igneo. Rote currรปs sunt euangelia, Venter currรปs vite mundicia, Currunt, trahunt, Christi consilia Motu multum idoneo. Pellit nocens detrimentum, Prestat potens iuramentum, Statรปs reddens firmamentum, Hinc est patens argumentum, Quod celum hereditat. Sanat morbos, fauet mestis, Et succurrit in molestis, Signa supplent vicem testis, Cedit ei mortis pestis, Defunctos resuscitat. Potens pater nos attende, Nos accende, nos defende, Ad nos manum tu extende, Bona nobis tu impende, Sanctis tuis precibus. Fac nos Deo seruitores, Da dulcores, auge mores, Pande nobis poli fores Miscens celi ciuibus.
ET LEGENDA DE VITA EIUS.
xlv
EucmgĂŠlium. Sint lumbi vestri precincti. Offertorium. Desiderium anime eius. Secreta. Has nostras oblationes, Domine, precatio beati Ricardi tibi reddat acceptas, ut et earum virtute a cunctis protegamur periculis, et indeficienter in tui nominis amore firmemur ; per Dominum nostrum Jesum Christum. Communia. Beatus seruus. Post -Communie. Sacri corporis et sanguinis Jesu Christi repleti libamine, te*, pater omnipotens, vt beati heremite Ricardi precibus tam preciosum communium nobis salubre reddatur, petimus*, quasi* nobis* medulla suauissimse caritatis et pacis, quoniam superna sacrificia representantur ; per eundem. [Incipiunt miracula beati Ricardi heremite,]
Note. An attempt is now being made by the Committee of the Early English Text Society to obtain a perfect list of the English writings of Richard Rolle, with beginnings and endings. Any information or assist ance in this matter will be thankfully received by the Editor of this work.
RICHARD
ROLLE
DE
HAMPOLE.
I. Of the VEETTJ3 op the haly name of lnesv. Ricardus herimita super versículo ' Oleum effusurw nomen tuum..' Cantic. I. 3. That es on Inglysce ' Oyle owt-3ettide es thi name.' The name of Ihesu commys in-to the world* and als sone it smellys Oyle out-setted. Oyle it es takyne for ay-lastande salua- The words ' * ' equivalent to cyone es hopede. Sothely Ihesu es als mekyll to be mene als le8u is thy saueoure or helefulli. Thare-fore what menys it Oyle owt3ettide es thy name bot Ihesu es thy name 1 This name es Oyle owte-settyd, J J 7 ffor Ihésu the Wörde of God has tane manes kynde. * Ihesu, thou fulfillis in warke that thow es called2 in name, 7 sothely sauys man, bat wham3 we calle saueoure, thare-fore Ihesu es thy name. A ! A ! that wondyrfull name ! A ! that delittabyll name ! This es the name bat es abowne all names ; name althirhegeste, withowttene whilke na man hopes hele4.
ву 'poured out' is meant gie incarnatlOD, Iesu is Savi our. ^hest a'rd |¡J0n^1eeifsed
This name es in myn ere heuenly sowne6, in my mouthe honyfull swetnes. Thare-fore na wondyre bofe I luf bat name, the whylke gyffes comforthe to me in all angwys. I can noghte pray, I cane noghte hafe mynde bot sownnande the nam of Ihesu. I sauyre noghte joye that witA Ihesu es noghte mengede. The readings in the foot-notes from a MS. of the Treatise in the Harleian Collection. i Harl. MS. i022, helpful. 2 hat at bou art cald. 3 Sothly man sauys bou qwam. 4 [J,is name es swete. & Ioyful gyfand sothfast comforth vnto mans ho-t.] 5 Sothle bo name of ihesu es in my mynde joyus sang, in my nere heuenly sounde. 1
¡ THE VIRTUES OF THE NAME OP JESUS. This name will I ever cherish and love.
My love to it is so strong that it causes me to faint.
Iesu is the source of all my joy.
ITave mercy then upon me О Iesu !
Great is the power of that sweet name.
Whare-so I be, whare-so I sytt, what-so I doo the mynd of the sauoyre of the name Ihesui departís noghte fra my mynde. I haf sett my mynde, I haf sett it als ta-kynnynge appone my»e arme2, for luf es strange als dede. Als ded slaas all, Swa lufe ouer-comes all. Ay-lastande lufe has ouer-comemyne me, noghte fer to sla me, bot for to qwykkyn me. Bot it has wondyde me ffor it sulde leche me. It has thurghe-fychede my herte, bat merghly ere it be helyde. And now ouer-comene I fayle. Unnethes I lyfe for joye. Nerehand I dye ffor I suffyce3 noghte in delycyouseste swettnes and ay to be dronkenede. It falles the flesche may noghte of his vertu noghte defaile ay whils be saule in swylk joyes is rauyste for to joye. Bot whene vn-to me swylke joye bot for Ihesu ] The nam of Ihesu has taughte me for to synge, and has lyghtenede my mynde with the hete of vn-made lyghte. Thare-fore I syghe and crye Wha4 sall schewe to be lufede Ihesu \at I langwys for lufe. My flesche has faylede and my herte meltes in lufe 3arenande Ihesu. All be herte festenede in be 3ernynge of Ihesu es turned in-to j,e fyre of lufe and with be swettnes of be Godhede fullyly es it fillide. Tharefore, A gude Ihesu, hafe mercy of bis wreche, schewe j,e to bis languessande, be \<m leche vn-to j,is wou»dyde ! If bow come I am hale, I fele me noghte seke bot langwyssande for bi lufe ; late my saule takande, sekande j,e, Baesu, whaym it lufes, witA whas lufe it es takyn, whaym anely it couaytes. Sothely be mynd towchede yvith be souerayne swettnes and es for to waxe hate in the lufe of j,e makare qwhyls it enforthis6 for to halde besyly in it the swetteste name of Ihesu. Sothely fra thythen inryses6 a gret lufe and what thynge j,at it trewely towches it rauesche it vtterly to it. It inflawmes j,e affeccyone, it byndis be thoghte, 3a and all be name7 it drawee to j>e serues8 of it. Sothely, Ihesu, desederabill es thi name, lufabyll and comforti po mynd of po name of ihesu. ' I haue set it as a takenynge opon my hcrt. als takenynge apon myn Arme. 3 I suffice noghte in pis febul flesche for to bere so flowand swetnes of so mykel a mageste per skrythes in to my mynde delyciost swetnes. * swa. * enforces. 6 ryses. 7 man. 8 seruys.
1
THE VIRTUES OF THE NAME OF JESUS.
,3
abyll. Nanei swa swete joye may be consayuede. Nane swa it gives the swete sange may be herde. Nane swa swete and delytabyll solace рш-èst joyd may be hade in mynde. Thare-fore what-so-euer \ou bee j,at redies the for to lufe Gode, if bou will nowthire be dyssayuede ne dyssayue, if bow wyll be wysse and noghte vnwysse, if bow will stande and noghte fall, haue in mynde beselyJ for to halde be ° J r name of Ihesu in bi mynde, and bane thyn *»'J« enemy* sall fall and pou sall stande, thyne enemye sall be made wayke bow sall be made strange. And if bow will lelely doo this2, ferre fra drede3, bow sall be gloryows and lowuabyll ouerconwwere. Seke ber-fore the name of Ihesu and halde it and for-gette it noghte. Sothely na thynge slokyns sa fell flawmes, dystroyes ill thoghtes, puttes owte venemous affeccyons, dos a-waye coryous and vayne ocupacyons fra vs. This name Ihesu, lelely haldyne in mynde, drawes by be rote vyces, settys vertus, inlawes4 charytee, in-settis5 sauoure of heuenly thynges, wastys discorde, reformes pese, gyffes inlastande ryste, dose away greuesnes of fleschely desyris, turnes all erthely thynge to noye, fyllys be lulfande of gastely joye. So pat wele it may be saide, ' Et gloriabuntur omues qui deligunt nomen tuum, çuoniam tu benedices justo.' That es ' AU sall joye bat lufes bi name for bow sall blysse be ryghtwyse.' Thare-fore be ryghtwyse has dysseruede to be blyssede if be name of Ihesu trewly he hafe luffede. And bare-fore es cald ryghtwyse ffor he enforssede hym trewly to lufe Ihesu. Wharefore, what may do faile vn-to hym bat couaytes vn-cessandly for to lufe 'be name of Ihesu % SothelyJ he lufes and he *sames for to lufe ffor we haue knawene bat i be J lufe of Gode standis in swylke manere bat in als mekyll als we may6 lufe be mare vs langes for to lufe. ffor-why it es saide ' Qui edunt me adhuc esurient7 et qui bibunt me adhuc sciciuntsV bat es to say that9 ettys me 3itt Imngres thaym, and bay \at drynkes me 3itt thristes thaym. Thare-fore be it-selfe delitabill and couaytabill es be name of Ihesu and pe lufe of it. Thare-fore joye sall noghte failei0 vn-to i nane so delitabul solace may be had in mynde. * do lele bis. 3 synne. 4 insawes. 5 ;ettej. 7 eeuriu»t. " siciunt. 8 bei bat. i0 want.
1 marc.
Therefore whoever would servo Godshou]d «ver have in mind. it
How infi nitely great are its powers !
j^'J. t)int 1°^"'at
The more loves the one more desiresoneto 'ove.
4
THE VIRTUES OP THE NAME OF JESUS.
Angeld desire hym j,at couaytes besyly for to lufe hym in whaym angells to look into the virtues of 3ernys for to be-halde. Angels euer sese and euer bay 3еrnе for this name. to see, and swa are j,ay fild faii baire fillynge duse noghte awaye j,aire desyre, and2 so j,ayre desyre duse noghte awaye j,aire fillynge. This es full joye, this es endles3 joye, this es glorious joye, be whylke fe fylde vses4 lastandly witA-owtten noye, and if we vse6 it we sall be fyllyde euer withowttyne This is Infi nite joy. lessynge. Thare-fore, Ihesu, all sall joye bat lufes thi name. Sothely j,ay sall joye nowe be in-3ettynge of grace, and in tym to come be syghte of joye, and thare-fore bay sall joye6 for why He that loves joy comes of lufe. Thare-fore he fai luffes noghte he sall euer not cannot have joy. mare be witA-owttyn joye. Thare-fore many wreches of be worlde trowande bam to joye witA Criste sall sorowe witAowttyn ende. And whyr? Ffor thay lufede noghte be name of Ihesu. What so 3e doo, if 3e gyfe all bat 3e hafe vn-to j,e His name nedy, bot 3e lufe j,e name of Ihesu 3e trauelle in vayne. All must be our delight in anely bay may joye in Ihesu j,at lufes hym in fis lyfe, and thay this life. fai files j,am with vices and venemous delittes na drede \at ne8 bay ere putt owte of joye. Also witA9 all \at be name of Iheeu es helefull fruytfull and glorious. Thare-fore wha sall haue hele bat lufes it noghte, or wha sall bere j,e frwytt be-fore Criste bat has noghte the floure, and joye sall he noghte see that joyeande luffede noghte be name of Ihesu. The wykkyde sall be done a-waye bat he see noghte be joye of God. Sothely be ryghtwyse sekys be joye and fe lufe and bay fynd it in Ihesu whaym bay The way to luffede. I 3ede abowte bei0 couaytyse of reches and I fande find Ihesu is in poverty noghte Ihesu. I raneii the wanntomies of flesche and I fand and penance. noghte Ihesu. I satt in companyes of worldly myrthe and I fand noghte Ihesu. In all thire I soghte Ihesu bot I fand hym noghte, ffor he lett me wyete by his grace bat he ne is fundene in fe lande of softly lyfande. Thare-fore I turnede by anothire I of. * J,at J,eir desire. 3 endynge. * vyeibul joyes. 5 vise. ° for pei luf H name. Sothly warii J,ei lufd pei myghte not Ioy : & >ei pat lufs mare sal Toy : for qwi joy cummes of luf. 7 & pat. 8 pat pei are. 9 witte alle. i0 about couaytys. II ran be po wantones.
A TEMPTATION THAT BEFELL THE HEEMIT. waye, and I rane a-bowte be pouerte and I fande Ihesu pure, borne in be worlde, laid in a crybe and lappid in clathis. I 3ode by sufferynge of werynesi and I fand Ihesu wery in be way, turment with hungre, thriste and calde, fild with repreues and blames. I satt by mine ane fleeande be vanytes of be worlde and I fаnde Ihesu in deserte, fastande in be monte, anely prayande. I ra»e by be payne of2 penau»ce and I fand Ihesu bowndene, scourgede, gyffene galle to drynke, naylede to be Crosse, byngand in be Crosse and dyeand in be Crosse. Tharefore Ihesu es noghte ftmdene in reches bot in pouerte, noghte in delytes bot in penance ; nogbte in wantone joyeynge, bot in bytter gretynge, noghte emange many bot in anelynes3. Sothely -i» lTii» i iii ane euyll mane fyndis nogbte Ihesu for bare he es he sekes hym noghte. He enforces hym to seke Ihesu in be joy of be worlde whare neuer he sa1l be fimdene. Sothely thare-fore be nam of Ihesu es helefull* and nedys by-houys be lufed of all couaytande saluacyone. He couaytes wele hys saluacyone bat kepis besyly in hym be name of Ihesu. Sothely I haue na wondyr if be5 temptid fall bat puttes noghte be name of Ihesu in lastande mynde. Sekyrly may he or scho chese6 to lyfe anely bat has chosene be name of Ihesu to thaire7 specyalle ffor thare may na8 wykked spyrite noye bare Ihesu es mekyll in mynde or is nek*enyd9 in inouthei0.
5
Tiie wicked cannot find Him nor know Him.
An that demust love Iiis name.
^ / !
II. A TALE THAT RyCHKRDE HERMET MADEii. When I had takene my syngulere pwrpos and lefte be seculere ^ы'ше'ье habyte, and I be-gane mare to serue God ban mane, it fell one а fi?^tVufoi2 nyghte als I lay in my ryste, in be begynnynge of my cornier- ^¡^lon ofafair young woman. I scharpnesse. a &. 3 in alones. * helpful. 5 he. 0 he chese. ' hys. 8 ne. 9 neuem!. i0 ber for it is to bald in mynde bysele bo name of ihesu. II In the Life of the Hermit (printed in Preface) it is said that this nar ration was found after his death—'in uno libcllo de suis opeiibus compilato.' In the Harlcian MS. it is written as one with the foregoing, and without title.
G
A STORY OF ONE TO WHOM SCHBIFT DID NOT AVAIL. syone, j,arc appered to me a full faire 3onge womane be whilke I had senei be-fore and be whilke2 luffed me nogt lytill in gude
lufe. And when I had be-haldyn byre and I was3 wondyrde why seho com swa on nyghte in be wyldyrnes, sodanly, witAowttyne any mare speche, scho laid hire be-syde me, and when \at I felyd hir thare I dred \at scho sulde drawe me to iuell, and said bat I wald ryse4 and blesse vs in be name of j,e Haly Trynytee, and scho strenyde me so stallworthely j,a< I had no mouthe to speke, ne no hande to styrre ; and whene I sawe bat, He discovers I perceyuede well j,are was na womane5 bot be deuell in schappe that it is the fiend and vanquishes of womane. Thare-fore I turnede me to Gode and with my him by mynde I said 'A Jhesu how precyous es thi blude !' makand be prayer. crosse with my fyngere in my breste, and als faste scho wexe wayke and sodanly all was awaye; and I thankked Gode bat This leads delyuerd me, and sothely fra j,at tym furthe I forced me for to him to love Jesu more luf Jhesu, and ay j,e mare I profette in be luf of Jhesu be" swetter ardently. I fand it, and to bis dayer it went noghte8 fra my mynde. Thare-fore, blysside be be nam of Jhesu in the worlde of worldes ! Amen9—Amen—Amen ! Iesu be sone of be gloriows virgyne, Now Lord haue mercy one all thyne—Amen. Amen—Pro charyte—Amen.
III. De in-perfecta contricione. Recharde hermyte reherces a dredfull tale of vn-pcrfitte сoмtrecyone bat a haly mane Cesarius tellys in ensample. He says bat— The story of A 3onge mane, a chanonc at parys, vn-chastcly and delycyouscly the wicked Canon of lyfande and full of many synnys laye soke to j,e dede. He Paris who made imper fect schrift i lufd. 2 sehe. 3 I wondred. * ryse vp. and was damned. 5 no woman ри-for I turned me to god. 6 omitted. 7 & fra 1,at day. 8 neuer. 0 The rest omitted.
A STORY OF ONE WHO WAS FORGIVEN BEFORE ABSOLUTION.
7
schrafe hym of his gret synnys, he hyghte to amende hym, he rescheyuede be sacrament of be antre and anoynte hym, and swa he dyede. Till his grauynge it semyde als be ayefe gafe seruese. Eftyr a faa dayes he apperyde till ane bai was famyliare till hym in hys lyfe, and sayde bat he was dampnede for bis enchesone. ' Thofe I ware,' quoi he, ' schreuen and hyghte to doo penance, me wantede verray contrycyone, wythowtten be whilke all othere thynges avayles noghte. ffor-thy if I hyghte to lefe my foly my co»cyens sayde bat, if I lefede tham, 3et walde I hafe delyte in myn a1de lyfe. And till bat my herte heldede mare and bowghede, thane to restreyne me fra all thoghtes bat I knewe agaynes Goddes will. And for-thy I had na stabyll purpos in gude, na perfite contrycyone, tharefore sentence of dampnacyone ffelle one me and wente agaynes mee.' All-swa he reherces a-nothyre tale of verraye contrecyone bai be same clreke Cesariws says. He tellys j,at— A scolere at pares had done many full synnys, be whylke he * hade schаme to schryfe bym of. At the last gret sorowe of herte ouercome his schame, and whene he was redyJ to schryfe • hym till be priore of be Abbay of Saynte Victor, swa mekill contricione was in his herte, syghynge in his breste, sobbynge in his throtte, bat he moghte noghte brynge a worde furthe. Thane the prioure said till hym, Gaa and wrytte thy synnes. He dyd swa, and come a-gayne to be pryoure and gafe hym bat he hadde wretyn, ffor 3itt he myghte noghte schryfe hym witA mouthe. The prioure saghe the synnys swa grette bat thurghe leue of be scolere he schewede theyme to be abbotte to hafe conceyle. The abbotte tuke bat byll bai bay ware wrettyn in and lukede thareone. He fande na thynge wretyn and sayd to be priour What may here be redde bare noghte es wretyne? That saghe be pryour and wondyrde gretly and saide Wyet 3e bai his syn»s here warre wretyn and I redde thaym, bot now I see bai God has sene hys contrycyone and forgyfes hym all his synnes. bis be abbot and be pWoure tolde be scolere and he witA gret joye thanked God.
The story of the scholar of rnrfs whose great sins wer«from Wotted out the P«jperon^ were written,
^
THE LESSONS TO BE LEARNED FROM THE BEE.
IV. MORALIA RlCARDI HEBEMITE DE NATURA APIS. The three qualities of tlie bee— (1) She is never idle. (2) She weights her self by carry ing earth when she flies. (3) She keeps her wings clean and bright. Thus right eous men are never idle.
And hold themselves vile and low and so avoid pride. And keep the wings of their souls clean by charity. As the bees fight against those who would rob their honey, вo should we against devils. Earthly friends often an impedi ment to the divine life.
As some birds fly well and some badly, so is it with men in the service of Cod.
The bee has thre kyndis. Ane es \at echo es neuer ydill, and scho es noghte with thaym j>at will noghte wyrke, bot castys thaym owte and puttes thaym awaye. A-nothire es j>at when scho flyes scho takes erthe in hyr fette j>at scho be noghte lyghtly ouer-heghede in the ayere of wynde. The thyrde es that scho kepes clene and bryghte hire winges. Thus ryghtwyse men bat lufes God are never in ydillnes, ffor owthire j>ay ere in trauayle, prayand, or thynkande, or redande, or othere gude doande, or witA takand ydill mene and schewand thaym worthy to be put fra j>e ryste of heuene ffor thay will noghte trauayle. Here bay take erthe, j>at es j>ay halde bam selfe vile and erthely that thay be noghte blawene witA be wynde of vanyte and of pryde. Thay kepe thaire wynges clene, that es j>e twa commandementes of charyte j>ay fulfill in gud co»cyens, and thay hafe othyr vertus vnblendide with j>e fylthe of syne and vnclene luste. Aristotill sais j>at be bees are feghtande agaynes hym bat will drawe baire hony fra thaym, swa sulde we do agaynes deuells bat efforces tham to reue fra vs be hony of poure lyfe and of grace. ffor many are j>at neuer haue halde j>e ordyre of lufe ynesche j>aire frendys sybbe or ffremede, bot outhire bay lufe j>aym ouer mekill or thay lufe bam ouer lyttill, settand thaire thoghte vnryghtwysely on thaym, or j>ay lufe thaym ouer lyttill, yf bay doo noghte all as j>ey wolde till bame. Swylke kane noghte fyghte for thaire hony ffor-thy fe deuelle twrnes it to wormes and makes j>eire saules ofte sythes full bitier in angwys and tene, and besynes of vayne thoghtes and ober wrechidnes, for thay are so heuy in erthely frenchype bat bay may noghte flee in-to j>e lufe of Ihe«u Criste, in j>e wylke bay moghte well for-gaa j>e lufe of all creature lyfande in erthe. Whare-fore, accordandly, Arystotill sais bat some fowheles are of gude flyghyng, bat passes fra a land to a-nothire. Some are of ill flyghynge for heuynes of body and for baire neste es noghte ferre fra j>c erthe. Thus es it of thaym bat turnes bam
AN EXPLANATION OF THE TEN COMMANDMENTS. to Godes seruys.
9
Some are of gude flyeghynge for thay flye fra
erthe to heuene and rystes thaym thare in tlioghte, and are fedde in delite of Goddes lufe, and has thoghte of na lufe of be worlde.
Some are \at kan noghte flye fra j>is lande bot in
be waye late theyre herte ryste and delyttes baym in sere lufes of mene and womene, als bay come and gaa, nowe ane and nowe a-nothire. And in Ihe«u Criste bay kan fynde na swettnes, or if Some can And J no sweetness bay any tyme fele oghte it es swa lyttill and swa schorte, for Jj Jesus othire thoghtes bat are in thaym, bat it brynges thaym till na stabylnes. Or 'bay till a fowle bat es callede strucyo or They are like * are lyke J ' the Stork that storke, bat has wenges and it may noghte flye for charge of body. cannot fly for Swa bay hafe vndirstandynge, and fastes and wakes and semes haly to mens syghte bot thay may noghte flye to lufe and contemplacyone of God bay are so chargede wyth otbyre affeccyons and othire vanytes.
V. A NOTABILL TRETYS OFF THE TEN COMANDEMENTYS DRAWENe BY RlCHERDE THE HERMYTE OFF HaMPULL. The fyrste comandement es ' Thy Lorde God bow sa1l loute and til Hym anely bou sa1l serue.' In this comandement es Theflretcommandment. forboden all mawmetryse, all wychecrafte and charemynge , the wylke may do na remedy till any seknes of mane woman or beste, flor bay erre be snarrys of be deuelle by be whilke he aiforces hym to dyssayue manekynde. Alswa in bis comande- Forbids n* #ii . witchcraft, ment es forbodyn to gyfle trouthe till socerye or till dyuynynge3 sorcery, di. viuing, and by sternys or by dremys or by any swylke thynges. Astrono- astrology. myenes by-haldes be daye and be houre and be poynte bat man es borne in, and vndir whylke syngne he es borne, and be poynte bat he begynnes to be in, and by bire syngnes and ober bay saye bat bay say that sa1l be-fall be man aftyrwarde, bot theyre errowre es reproffede of haly doctowrs. Haly crosses men sa1l Men may riverence holv crosses 1 Thus Roberd de Brune on the first Commandment :— and ¡mages. 3yf bou yn swerde other yn bacyn, Any ehylde madest loke theryn, Or yn thumbe, or yn cristal, Wyccheoraft men clepen hyt alle.—Handlyng Synne, 351.
10
The second Command ment (third in Decalogue). Forbids vain and wicked oaths.
The name of God taken in vain in many manners.
New preach ing, formal prayer, and hypocrisy.
AN EXPLANATION OF THE TEN COMMANDMENTS. lowte ffor thay are in syngne of Cryste crucyfiede. To ymages es be louynge bat es till thaym of whaym baire are be ymages, ffor j,at entent anely baire are for to lowte. The tothire coinandement es ' bow sall noghte take be name of God in vayne.' Here es forbodene athe witA-owttene cheson. He bat ne^Lenes God and sweris fals dispyse God. In thre maners mane may syne in swerynge ; that es if he swere agayne his concyence, or if he swere be Cryste wondes or blude, that es euermare gret syne j,ofe it be sothe j,at he sweris, ffor it sounes in irreuence of Ihesu Cryste. Also if he com agaynes his athe noght fulfilland bat he has sworne. The nam of Gode es takyn in vayne one many maners. "With herte, witA mouthe, witA werke. With herte takes false crystyn mene it in vayne bat rescheyues be sacrement witA-owttene grace in sawle. With mouthe es it tane in vayne with all athes brekynge, of new prechynge bai es vanyte and vndevocyone ; prayere, when we honowr God with oure lippys and oure hertys erre ferre fra Hym. With werke ypocrittes takes Goddes nam in vayne, ffor they feyne gud dede witA-owttene, and j,ey erre witA-owtten charyte and vertue and force of sawle to stand agayne all ill styrrynges. The thirde comandement es ' Vmbethynke the bat thou halowe bi halydaye.' This comandement may be takyn in thre maneres. ffirste generally bat we sesse of all vyces j,at lettys deuocyone to God in prayenge and thynkynge. The thyrdei es specyall, als
The third (fourth) Com mandment, Its general meaning. Special mean ing for con templative in contemplaytyfe men bat departĂs j,aym fra all werdly thynges swa J,at bey hally gyfe baym till God. The fyrste manere es nedfull vs to do, the tothire we awe to do, the thirde es perfeccyone. ffor-thi one be halydaye men awe, als God byddys, to lefe all syne and do na werke bat lettis thaym to gyffe baire herte to Qodd, thatt bay halowe be daye in ryst and deuocyone and dedys The fourth of charyte. The ferthe comandement es ' Honoure thy fadyre (fifth) Com mandment. and bi modyre.' That es in twa thynges, j,at es bodyly and Duty to gastely. Bodyly in sustenance bat bay be helpede and susparents bodily and taynede in j,aire elde, and when j,ay are unmyghtty of j,ayme ghostly. selfe. Gastely in reuerence and bouxomnes j,at j,ay say to j,am i The second is omitted.
AN EXPLANATION OF THE TEN COMMANDMENTS.
11
na wordes of myssawe ne vnhoneste ne of displesance vnauyssedly, bot serve bame mekely and gladly and lawlyly j>at bay may wyne [noghte] j>at Godde hyghte to swylke barnes bat es laude of lyghte. And if j>ay be dede thaym awe to helpe j>aire sawles if they are •with almous dedes and prayers. The fifte comandement es j>at Й^ьу* Ъ" ' thou slaa na man, nowthire witA assente ne with worde or Í.ms(íd,!fds7
The fifth
fauowr.' And also here es forboden vn-ryghtwyse hurtynge of £¡¡£5^™' any persone. Thay are slaers gastely bat will noghte feede be spiritual murderers.
pouer in nede, and bat defames men, and bat co«fou»des innocentys. The sexte commandement es ' Thou sa1l be na lichoure' The sixth ■* (seventh) bat es thou sa1l haue na man or womane bot bat bou has taken command. 1
>
'
in fourme of Haly Kyrke. Alswa here es forbodene all maner of wilfull pollusyone procurede one any maner agaynes kyndly oys or ober gates. The seuende comandement es ' Thou sa1l noghte > ° ° do na thyfte.' In the whylke es forboden all manere of wi'tA-
ment.
Forbids ail pollution. The seventh (eighth) Commmdment.
manner of
draweynge of ober men thynges wrang-wysely agaynes baire wyll bat aghte it, bot if it ware in tyme of màste nede when all thynges erre comone. Also here es forbodene gillery of weghte aii cheating or of tale or of mett or of mesure, or thorow okyre, or violence 'ure forbid. or drede. Als bedells and foresters duse and mynystyrs of be kynge, or thurghe extorcyone, as lordes duse. The aughtene The eighth commandement es that ' thou sa1l noghte bere false wyttnes mandmeut. agaynes thi neghteboure' als in assys or cause of matremoyne. And also lyenges ere forboden iw bis commandement and forswerrynge. Bot all lyenges are noghte dedly syn, bot if bay noye till som man bodyly or gastely. The nynde commandement es ' Thou sa1l noghte couayte be hous or ober thynge mobill or in-mobill of bi neghtbowr with wrange,' ne bow sa1l noghte hald i ill ... . ober mens gude if bow may 3eшe thaym, ellis bi penance saues be noghte. The tend comandement es ' Thou sa1l noghte couayte b¿ neghtebowrs wyefe, ne his seruande, ne his mayden, ne mobylls of his. He lufes God bat kepis thire commandementes for lufe.
ah lying is вш. (part of tenth) Command. ment. Our neighhour's goods not to be wrongly coThe tenth mandment.
His neghtebowr hym awe to lufe als hym se1fe \at es till be same we ought to gude bat he lufes hym-selfe to, na thynge till ill ; and bat he lufe neighbour as his neghtbowr saule mare ban his body or any gudes of be worlde.
12
THE SEVEN GIFTS OF THE HOLY GHOST.
VI. Also of the gyftes of the Haly Gaste. The seven pe seuene gyftes of j,e Haly Gaste j,at ere gyfene to men and gifts of the Holy Ghost. wymmene j,at er ordaynede to j,e joye of heuene and ledys thaire lyfe in this worlde ryghtwysely. Thire are thay, Wysdome, Undyrstandynge, Counsayle, Strenghe, Connynge, Pete, The drede of God. Begynne we at Consaile, for j,are-of es myster at the begynnynge of oure werkes j,at vs myslyke noghte aftyrwarde. With thire seuene gyftes \e Haly Gaste teches sere mene serely. (i) Counsel, Consaile es doynge awaye of worldes reches, and of all delytes of which is the taking up the all thynge^ j,at mane may be tagyld witA in thoghte or dede, contempla tive life. and j,at witMrawynge in-till contemplacyone of Gode. Undyr(a) Under standynge es to knawe whate es to doo and whate es to lefe, and standing, which teaches us how to dis j,at that salle be gyffene to gyffe it to thaym j,at has nede, noghte tribute to the till oj,er ]xtt has na myster. Wysedome es forgetynge of erthely needy. (3) "Wisdom, thynges and thynkynge of heuen with discrecyone of all mene which makes us think of dedys. In j,is gyfte schynes contemplacyone, j,at es, Saynt Heaven. Austyne says, A gastely dede of fleschely affeccyones thurghe j,e (4) Strength, joye of araysede thoghte. Strenghe es lastynge to fullfill gude which is stedpwrpose j,at it be noghte lost for wele ne for waa. Pete es j,at a fastпем in good purpoee, man be mylde and gaynesay noghte haly writte when it smyttes (5) Pity, which makes a man humble his synnys, whethire he vndyrstand it or noghte, bot in all his to receive the myghte purge he j,e vilte of syn in hyme and o\er. Connynge teaching of Holy Writ. es \at makes a man of gude, noghte ruysand hyme of his reght(6) Cunning, which makes a man peni wysnes, bot sorowand of his synnys, and j,at man gedyrs erthely tent and cha gude anely to the honowr of God, and prow to ctyer mene fane ritable. . j The fear hym-selfe. The drede of God es j,at we turne noghte agayne f GGod, which of(7)' makes us fear till oure syne thurghe any ill eggyng. And j,at es drede perfite to sin. in vs and gastely when we drede to wrethe God in j,e leste syne j,at we kane knawe and flese it als venyme.
OF DELIGHTING IN GOD.
13
VII Also op be same, deltte and 3Ernyng of Gode. Serny»g and delite of Ihe«u Criste bat has na thyng of worldes thoghtes, es wondyrfull pure, haly, and faste, and whene a man felis hym in bat degre than es a man circumsysede gastely. Thewe all ober besynes and affeccyons and thogbtes are drawene away owte of his saule that he may hafe ryste in Goddes lufe witAowttene tagillynge of ober thynges. The delyte es wondirfull. It es sa heghe bat na thoghte may reche bar-to to bryng it doune. It es pure when it es noghte blendid witA na thynge bat es co?itrayrie thare-to. And it es faste whene it es clene and stabill delitande by it-selfe. Thre thynges makes delite in Gode heghe. Ane es restreynynge of fleschely luste in cowipleccione. Anober
What delight In God is.
its wonderful power.
Three things crease delight
es restreynynge or repressynge of ill styrrynge and of temptacione in will. The thirde es kepynge or hegheynge of be herte in lyghtenynge of be Haly-gaste, bat haldis his herte vpe fra all erthely thoghtes, bat he sette nane obstakill at the comynge of Criste in-till hyme. Ilkane bat couaytes endles hele be he besy nyghte and daye to fulfill bis lare or elles to Cristes lufe he may noghte wynne, ffor it es heghe, and all bat it duellis in it lyftes abow»e layery lustes and vile couaytes, and abowne all affeccyons and thoghtes of any bodily thynge. Twa thynges makes oure Two things *" # which make delyte pure. Ane es ternynge of sensualite to the skyll. ffor this delight whene any es tornede to delite of hys fyve wittes alsonme vnclennes entyrs in-to his saule. Anober es bai be skyll mekely be vssede in gastely thynges, als in medytacyons, and orysou»s, and lukynge in haly bukes. ffor-thy be delyte bat has noghte of vnordaynde styrrynge, and mekely has styrrynge in Criste, and in whilke be sensualite es tournede to be skyll all sette and oysede tyll God, makys a mans saule in ryste and sekirnes and ay to duell in gude hope, and to be payede witA all God sandes witA-owttene gruchynge or heuynese of thoghte3.
14
THE UNION OF GOD WITH THE SOUL OF MAN.
VIII. [The Anehede of Godd with mannis saule.] The Union of
iDere ffrende wit bow wele bat be ende and be soueraynte of
man's soul is perfeccione standes in a verray anehede of Godd and of manes the highest perfection. saule by perfyte charyte. This ende ban es verrayly made whene be myghtes of be saule er refourmede by grace to be dignyte and be state of be firste condicione, j,at es whene be mynde es stablede sadely with-owttene changynge and vagacyone in Godd and gastely thynges, and when the resone es cleryde fra all worldly and fleschely behaldynges and imagycyones, fygowe and fantasyes of creatures, and es illuminede with grace for to be-halde Godde and gastely thynges, and when be will and be affeccyone es puryfiede and clensede fra all fleschely lustes, kyndly and werldly lufe, and es enflawmede with brennande lufe of be Haly This union gaste. Bot bis wondirfull anehede may noghte be fullfillede may not be fu'ty reached perfytely, cĂł?itenually, ne hally in bis lyfe for corrupcyone of be flesche, bot anely in be blysse of heuene. Neuer-be-lattere be nerre bat a saule in bis presente lyfe may come to bis anehede be mare perfite it es, ffor bat it es refowrmede by grace till be ymage and be lyknes of his creatoMre here, one bis manerewyse The nature of be more joy and blysse sall it hafe in heuene. Oure Lorde Godd es ane endles beynge witA-owttene chaungynge, all-myghty witAowttene faylynge, souerayne wysdome, lyghte, sofastenes withowtten errowr or myrknes ; souerayne gudnes, lufe, pees and swetnes ; ban be mare bat a saule es anehede, festened, conThe nearer a fownnede and ioynede to oure Lorde Godd, be mare stabill it es soul can be brought to and myghty, be mare wysse and clere, gude, peyseble, luffande, the higher its and mare vertuous, and so it es mare perfite. ffor a saule bat advance. 1 ' haues by grace of Iheeu and lange trauayle of bodyly and gastely excercyse ouercomene and dystroyede concupyscens and passiouÂťs, and vnskilhvyse styrrynges witA-in it-selfe and wstAi This treatise, which is without heading in the MS., was ascribeil by Sir P. Madden to Richard Rolle when he examined the Thornton MS. in 1835.
THE BLESSINGS OF THIS UNION.
15
owttene in be sensualite, and es clede in vertus, as in mekenes and myldnes, in pacyence, in sothefastnes, in gastely strenghe and ryghtewisenes, in co»tynence, in wysdome, in trouthe, hope, and charyte, ban es it made perfite als it may be in bis lyfe. Mekill Tim comfort comforthe it reschayues of oure Lorde, nogte anely inwardly in вaш* his preue substance, be be vertu of j>e anehede to oure Lorde bat lyes in knawynge and lufynge of Godd, in lyghte of gastely brynwynge of hym, in transfowrmynge of pe saule in be Godhede, bot also in many ober comforthes, and sauowrs, swettnes, and wondirfull felynges one sere maners. Aftir oure Lorde vouches safe to vesete his creatoiirs here in erthe, and eftyre be saule profytes and waxes in charyte, some saule by vertue of charyte pat Godd gyffes it es so clensede, j>at all creaturs in all bat he heris, or sese, or felis by any of his wittes turnes hym till comforthe and gladnes, and be sensualite receyues newe savowr and swetnes in all creaturs, and righte als before be lykynges in be sensualite ware fleschely, vayne, and vecyous, for be payne of be orygynalle synn, righte so now bay ere made gastely, and clene, witA-owtten bitternes and bytynge of cowcyence. And bie es be gudnes of " i i • i i• i oure Lorde, bat sen be saule es puneschede in the sensualite, and ' ' . be flesche es pertynere of be payne, that eftirwarde be saule be comforthede in hir sensualite, and be flesche be felawe of be joye and comforthe witA be saule, noghte fleschely, bot gastely, als he was felawe in tribulacione and ,rpayne. bis es 'be fredom and be ' ' lordchipe, dygnyte and be wyrchipp bat a manes saule hase ouer
The flesiiiy to minister to
nature made its delight.
For thisofthe dignity the soul is shown.
all creaturs, the whylke dygnyte he may receyue by grace here, bat ilk a creature sauoure to hym als it es, and bat es when by grace he sese, or he heres, or he felys anely Godd in all creaturs. One bis maner wyse a saule es made gastely in be sensualite by abowndance of charite bat es in be substance of the saule. Also Also our Lord -ni comforts a oure Lorde comforthes a saule by aungells sange. Bot what bat souibyangeis' song. sange es it may noghte be dyscrynede be no bodyly lyknes, for it es gastely and abowne all manere of ymagynacyone and mans resone. It mayJ be perceyuede and felide in a saule bot it may Thisfully cannot r J •'be denoghte be spokene. Neuer-be-lattere I speke bare-of to be als scribed, but i me thynke. When a saule es puryfyede by be lufe of Godd, »a» I think.
У
16
THE SOUL IS MADE TO HEAR THE SONG OF ANGELS.
The way to яп excess of
illumynede by wysedome, stabled by myghte of Godd, than es be eghe of be saule opyned to be-halde gastely thynges, as vertus, aungells, and haly saules, and heuenly thynges. Thane es be saule abill by cause of clennes to fele j>e toucheynge, be spekynge of gude aungells. This touchyng and spekynge es gastely, noghte bodyly : ffor -when be saule es lyftede and raysede owte of be sensualyte, and owte of mynde of any erthely thynges, than in gret feruoure of lufe and lyghte of Godd, if oure Lorde vouchesafe, be saule may here a/nd fele heuenly sowune, made by be pre sence of aungells in louynge of Godd. Noghte bat bis sange of aungells es souerayne joy of be saule bot a defference j>at es by-twyxe a manes saule in flesche and ane aungelle be-cause of unclennes. A saule may noghte here it bot by rauyschynge in lufe, and nedis for to be puryfiede full clene, and fullfillide of
And not au in perfect hear ¡t.
mekyll charyte, are it ware abyll for to here heuenly sowune. ffor be souerayne and be escencyalle joy es in be lufe of Godd by hym-selfe and for hym-selfe, and be secundarye es in comonynge and byhaldynge of aungells and gastely creaturs. ffor ryghte as a saule in vndirstandynge of gastely thynges es of ofte sythes touched and kennede thurghe bodyly ymagynacyone, by wyrkynge of aungells (as E3echielle be profete sawe in bodily ymagynacyone be sothefastnes of Goddes preuates). Righte so, in be lufe of Godd, a saule be be presence of aungelles es raueschede owte of all mynde of erthely and fleschely thynges in-to a heuenly joye, to here aungells saunge and heuenly sowune eftir bai j>e charite es mare or lease. Nowe thane, thynke me, bat ber may no saule fele verreyly aungells sange ne heuenly sowne bot it be in perfite charite. And noghte for-thi all bat are in perfite charyte ne hase noghte felyde it, bot anely bat saule bat es purede in be îyre 0f 1ufe 0f Godd, bat all erthely sauoure es brynte owte of it,
those who are
and all menes lettande be-twyx be saule and be clennes of angells es brokene and put awaye fra it. pan sothely may he synge a newe sange and sothely may he here a blysfull heuenly sowne our Lord and aungells sange witA-owtten dessayte or feynynge. Oure knows the . " " . soul that for Lorde wate whare bai saule es bat for abowndance of brynnande burning love is worthy sange. Wha-so ban will here to hear angels' lufe es worthi to here aungells о о song.
DANGER OP MISTAKES IN THIS MATTER.
17
aungells sange, and noghte be dyssayuede by feynynge, ne by ymagynacyone of hym-selfe, ne by illusyone of be enemy, bym behoues hafe perfite charite, and bat es when all vayne lufe and drede, vayne joy and sorowe, es casten owte of be herte, j>at he lufes na thynge bot Godd, ne dredis na thynge bot Godd, ne joyes ne sorowes na thynge bot in Godd, or of Godd. Whoso myghte by be grace of Godd go j>is way he sulde noghte erre. Neuer-be-lattere som men ere disceyued by baire awenn ymagy- some are denacyon, or by illucyone of be enemy in bis matere. Some man their own when he hase lange trauelde bodily and gastely in dystroynge of in this matter. synnes and getynge of vertus, and perauentwre hase getyn by grace a som dele ryste and a clerete in concyence, onone he leues prayers, redyngs of haly writte, and meditacyons of be passione of Criste, and be mynde of his wrechidnes, and, are he be callede of Godd, he gedyrs his wittys by violence to seke and to be-halde heuenly thynges, are his eghe be made gastely by grace, and ouertrauells by ymagynacions his wittes, and by vndiscrete trauellynge turnes be braynes in his heuede, and forbrekes be myghtes and be wittes of be saule and of be body ; and ban, for febilnes of Jbe brayne, hym thynkes Jbat he heres woundir- under And are ' delufull sownes and sanges, and bat es no thynge ells bot a fantasie »<»» arising 6 ' > J ° from physical caused of trubblyng of be brayne, as a mane bai es in a frensye causes. hym thynkes bat he herys or sese bat na nober man duse, and all es bot vanyte and fantasie of be heued ; or elles by wyrkyng of be enemy bat fenys swylke sowune . . . ffor if a mane hase any presumpcione in his fantasies and in his wirkynge, and bare-be falles in-to vndiscrete ymagynacyone, as it ware a frensye, and es noghte kennede ne rewlede of grace, ne comforthede by gastely strenghe, be deuelle entirs ban by fa1s illumynacyons, and fa1s sownnes and swetnes, and dyssaues a mans saule. And of bis false grounde sprynges errowrs and herysyes, false prophesyes, presmrapcyons and false rufyngs, blasfemyes, and sclandrynges, and many ober myschefes. And bare-fore if bo« se any mane 1 gastely ocupiede fi'alle in any of bise synnes, and bise dissaytes, or in frensyes, wit bow wele bat he herde neuer ne felide aungells sange, ne heuenly sowne. ffor sothely he bat verreyly heres aungels sange he es made so wyse bat he sa1l neuer erre by
This is the Devu.
And no true hearing of angels' song.
„
18
Other delu sions that may arise in the mind. Danger aris ing from an intense devo tion to the name of Jesus.
Difference be tween angels' song and the songs of the Lord.
Danger from vain-glory.
Danger from a mere mechanical remembrance of the name of Jesus.
DANGER OF MISTAKES IN THIS MATTER. fantasye, ne by indiscrecyone, ne by no sleghte of j,e deuelle. Also som men felis in theire hertes as it ware a gastely sowne and swete sanges of dyuerse maners and j,is es commonly gude, and somtyme it may twrne tyll dissayte. j,is sowne es felide one j,is wyse. Some mane settis j,e thoghte of his herte anely in \e name of Ihesu, and stedfastly haldis it j,are-too, and in schorte tym hym thynkes that j,at name twrnes hym till gret comforthe and swetnes, and hym thynkes j,at j,e name sowunes in his herte delitably as it were a saunge, and j,e vertu of j,is likynge es so myghty j,at it drawes in all \e wittes of j,e saule j,are-to. Who so may fele j,is sowne and j,is swetnes verrayly in his herte wite he wiele j,at it es of Godd, and als lange als he es meke he sa1l noghte be dissayuede. Bot j,is es noghte auÂťgells sange, bot it es a saunge of j,e saule be vertu of j,e name, and by touchynge of j,e gude aungels. ffor when a saule offirs it to Ihesu trewly and mekely, puttande all his traiste and his desyre in hym, and besily kepis in his mynde, oure Lorde Ihesu, whene he will, puris fe affeccione of j,e saule and fillis it and fedis it with swetnes of hym-selfe, and makes his name in j,e felynge of J,e saule as hony, and as sange, and as any thynge j,at es delitabill. So j,at it lykes j,e saule euer mare for to cry Ihesu, Ihesu, and noghte anely he hase comforthe in j,is, bot also in psalmes and ympnes and antyms of Haly Kyrke, j,at j,e herte synges j,am swetely, deuotly, and frely, witA-owtten any trauelle of j,e saule, or bitternes, in j,e same tyme, and note} j,at Haly Kyrke vses. This es j,e gude and of \e gyfte of Godd, ffor \e obstance of j,is felynge lyes in j,e lufe of Ihesu whilke es fedde and lyghtenede by swilke maner of sanges. Neuer-j,e-lattere in j,is maner felynge a saule may be distreynede by vayne glorye, noghte in {,at tyme j,at \e affeccione synges to Ihesu and loues Ihesu in swetnes of hym, bot eftyrwarde, whan it cesses, and \e herte kelis of loue of Ihesu, thane entyrs in vayne glorie. Also sum man es dessayuede on fis wyese. He heris wele say j,at it es gude to haue Ihesu in his mynde, or any oj,er gude worde of Godd, and J,an he streynes his herte myghtyly to j,at name and by acostome he hase it nerehande alway in his mynde. Noghte ffor-thi he felis nouj,er pare-by in his affeccyone swetnes, ne
THE TWO WAYS OF CHRISTIAN LIFE.
19
lighte of knawynge in his resoun, bot anely a nakede mynd of Godd or of Ihesu, or of Mary, or of any ober gude word. Here may be disceyte, noghte for it es ill to hafe Ihesu in mynde on pis wyse, bot if he this . . and mynde, bat es anely his awene wyrkynge by custome, halde it a specyalle vesytacyon of oure Lordé, and thynke it mare ban it ea. ffor, wite bow wele, j,at a nakede mynde or a nakede ymagycione of Ihesu or of any gastely thvnere, noJ & ' witA-owtten swetnes of lufe in be ' affeccione,' or with- This thingisbut owtten lyghte of knawynge in resoune, es bot a blyndnes, and a {¡JÍ,°dne8S and waye to dessayte, if a mane halde it in his awene mare bane it es. Thare-fore I halde it sekyre bat he be meke in his awene felynge, and halde bis mynde in regarde noghte till he mowe be custome our safety and vsynge of bis mynde fele be fyre of lufe in his affeccione, and muity. be lyghte of knawynge in his resone. Loo ! I haue tolde be in bis mater a lyttill as me thynke ; noghte affermande bat bis suffisches, ne bat bis es be sothefastnes in bis mater. Bot if be These are iuy views, though others may be thynke it ober-wyse, or elles any ober man sauowr by grace able to say be contrarye here-to, I leue be saying and gyfe stede to hym. It sufficeth to me for to lyffe in trouthe prmcypally and noghte in felyng. IX. [Active and Contemplative Lifei.] [Brethirne and susteryne bodely and goostely, two maner of Thetwostates . Church,and i The Lincoln manuscript of this treatise being imperfect, the beginning bodily is supplied from a British Museum MS. (Bibl. Reg. 17. C. xviii.) This, as «Ь0Л1Уwill be observed, is in a different dialect from the Thornton MS., being more modern, and according to Mr. Morris's test of the verbal plurals, of Midland dialect. There is also a MS. of the treatise in Cambridge Uni versity Library, which differs in dialect from both the above, and appears to be of still later date. We give a sentence from each by way of com parison of the spelling :— Thobnton. Cambridge. В. M. Men bat wern in prelaMené J,at ware in prelaMen that were in precye and ober also bat ware laci and other also that cie and obere also bat wern haly temperalle mené had were holy temporelle mené temporal men hadde ful full charitе in aifeccione had fulle cherite with affec- charite in affectioun withwt'tA-in and also in wirk- cion with-in and also in inne and also in werkynge with-outen. ynge wttA-owttene. whkynge with-outene.
20
The Ghostly state the highest.
THE WORKS OF THE ACTIVE LIFE MUST GO FIRST. states ther bene in holy chirche be the which cristen soules plesyne god and gettyn hem the blisse of hevene, the one is bodily, and the other is gostely. Bodely wirkynge longith prin cipally to worldely men or women the which hauntene leuefully worldely goodes, and wilfully vsen worldely besynessis. Also itt longith to alle yonge begynnynge men whiche come newe oute of worldely synnes to the seruyce of God, forto make hem able to goostely wyrkyngis and forto breke downe the vnbuxomnes of the body be skille And swich bodely wyrk yngis, that itt myght be souple and redy, and not moch contrarious to the spirite in gostely wyrkynge. For, as seynt poule seith, as women was maade for man and not man for womene, Ryght so bodely wirkyngis was made for goostely and not gostely for bodely. Bodely wirkyngis goth before and gostely comyth aftir, so seith seynt Poule, Non quod prius spiriíuale sed quod prius animale, deinde
spirituale. Gostely werke comyth not firste but firste comyth bodely The Ghostly state not werke that is doone by the body, and sithen comyth gostely easily reached. aftir, and this is the cause why itt behouyth the to be soo, for we are borne in synne and in corrupcion of the flesshe, by the which -we be so blyndet and so ouerlaide, that we haue nethir the gostely knowynge of god by light of vndirstondynge, ne gostely felynge of hym by clene desire of lovynge. And for-thi we mowe not sodenly stir oute of this mirke pitte of this flesshly corrupcion into that gostely light. For we may not suffre itt ne bere itt for sekenes of oure silfe, no more than we may with ™d wörkwait oure bodely eene when j,ei be sore, beholde the light of the sonne. And therfor we muste abide and wirke be processe of tyme. Firste bi bodily werkis besili vnto we be discharged of this hevy birthen of synne, j,e which lettith vs fro goostely wirkynge. And tille oure soule be somwhat clensid from gret outewarde What bodily synnes and abiled to gostely werke. By this bodely wirkynge working is. that I spake of may j,ou vndirstonde alle maner of goode werke that t1n soule doth by j,e wittes and the membres of thi bodi vnto thi silfe, as in fastynge, wakeynge, and in refreynynge of thi flesshly lustis, be othir pennaunce doynge, or to thine éven
FROM THEM YOU MAY ADVANCE TO SPIRITUAL WORKS. cWsten by fulfillynge of the dedis of mercy bodili or gostely or vnto God by suffrynge of alle maner bodely mischeves for the loue of rightwisnes. And thecs werkis doone in trouth by charité pleysyn God, with out the which bei be noght. Than who so desirithe forto be occupied gostely, hit is sekir and profitable to hym that he be firste welle assaide a longe tyme in this bodely wirkynge, for thies bodely dedis ar tokyne and shewynge of moralle vertues, with-oute which a soule is not able forto werke gostely. Breke downe firste pride in bodely _ berynge and also with in thi herte thynkynge, boostynge, and prikkynge and preysynge of thi silfe, and of thi dedis, presumynge of thi silfe and veynlikynge of thi silfe of eny thynge that God hath sent the bodili or gostely. Breke downe also envy and ire ayene thyne even cristene, whej,er he be riche or pore, goode of [or] badde, that j,ou hate hym nott ne haue disdeyne of hym wilfully nethir in worde, ne in dede. Alle-so breke doune Couatise or worldely goode, j,at bou for holdynge or getynge or sauynge of itt offende not thi conscience, ne breke not charite to God and to thi even cristen, for loue of no worldely gode, but that j,ou getiste to kepe itt and to spened itt with oute loue or vaynlikynge of itt, as reson askithe, in worship of God, and helpe of thyne evyn cristyne. Breke doune also as bou may, flesshely likyngis ober J in accidie or in bodili ease,\or glotonie, or licherye, and ban, whan 'bou haste be J ' welle trauailed and wele assaide in alle swich bodily werkw, than may bou bi grace ordeyne the to goostely wirkyngis. Grace and the goodenes of oure lorde Ihesu Criste that he hath shewed to the, in with-drawynge of thyne herte fro luste and from likyngis of worldely vanite, and vse of flesshly synnes and in the turnynge of thi wille entereh/ to his seruyce and his plcsaunce, bryngith into my herte much mater to loue hym in his mercy. And also itt sterith me gretly to strength the in thi goode purpos and thi wirkynge that bou haste begone, forto brynge itt to a goode ende if that I coude, and principally for God, and sithen for tender affeccion of loue which bou haste to me thofie I be a wrech and vnworthi. I knowe welle the
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These works are ph asing *° God.
And a necessary fonnda{jjjjj j^'jjj^" ment-
when wen exercised in bodily good works you таУ advance to spiritual w»rk8.
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The desire of the purely contemplative life good.
But even the best tilings not always right.
The claims which active life has.
The works of active and contemplative life to be joined
THE UNION OF THE TWO LIVES.
desire of thi herte that j>ou desiriste gretely to seme oure Lorde by goostely occupacion, and holy with oute lettynge or strobillynge of worldely besynes, j>at j>ou myght com by grace to more knowynge and gostely felynge of God, and of gostely thyngis. This desire is goode, as I hope, and of God, for itt is sente vnto hym specially. Nevirtheles itt is to refreyne and rewlen by discrecion, as even outwarde wirkynge aftir the state that j>ou arte in, for charite vnrewled turnyth som tyme into vice. And for this is seid in holy write, Ordinauit in me caritatem, That is to sey oure lorde yevynge to me cherite sett itt in ordir, and in reule, that itt shulde [nat] be loste by myne discrecion. Right so this charite and this desire that oure lorde hattth yevene, of his mercy, to the, is forto rule and ordeyne how thou shalte pursewe itt aftir j>i degre askithe, and aftir the lyvynge that thou haste vsed by-for this tyme, and after the grace of vertues that j>ou now haste. Thow shalt not vttirly folow thi desire forto leve occupacion and besynes of the worlde which ar nedefulle to vsen, ine reulynge of thi silfe and of alle othir that ar vndir thi kepynge, and yeve the holy to gostely occupacion of prayers and holy meditacions as itt were a frere or a monke, or anoj>er mane that war not bondene to the worlde by children and seruantes as j>ou arte, for itt fallith not to the. And if j>ou doo soo thou kepiste not the ordire and charite. Also yf j>ou woldiste levene vttirly gostely occupacion, namely now aftir j>e grace that God hath yevene vnto the, and sett the holy to the besynes of the worlde to the fulfillynge of the werkis of actife liffe as fully as anothir mane that nevir felt deuocion, thou leuyste the ordir of cherite for thi state askith forto doo both ilkone of hem in dyvyrs tymes. Thou shalt medle the werki« of actife liffe with goostely werki« of live comtemplatyfe and than j>ou doste wele. For j>ou shalt oo tyme with Martha be besy forto reule and gouerne thi householde, thi children, thi seruanti«, j>i neghboris, and thi tenanti« ; if \ei do welle comforth hem there-in and helpc hem, if thei do eville forto teche hem, amende hem, and chastise hem. And thou shalt also loke and knowe wysely thi thyngis and thi worldely goodi« j>at j>ei be
THOSE TO WHOM EACH SEPARATELY APPERTAINS.
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ryghtwysly kepte bi thi seruanti«, gouemed and truly spendid, that bou myght the more plentivoslyfulfille the dedis of mercy with hem vnto thyne evyn cristen. Also thou shalt with Maria leve besines of the world, and sitt dovne at the fete of oure lorde by mekenes in prayers and in holy thoghti« and in contempla cion of hym as he yevith the grace and so shalt j>ou goo from the oone to the othir medefully, and fulfille hem both, and than kepiste bou welle the ordir of cherite.
Vnto what maner of men longith actrffe liffe : Neuertheles that bou haue no wondre of this that I say, here The three 1 sorts of lives: fore I shalle telle and declare to the a litille of this more opynly. Active, conx * -* templative, bou shalt vnderstonde that bere is iij maner of livyngis. One is and MiMdactife, anothir comtemplatife, the thride is made of both and that is medlid. Actyfe liffe alon that longith to worldely men and т110s6 wh0 tire CftliGCl 10 womem which ar lerned in knowynge1 of gostely occupacion, for the Active bei fele no sauoure ne deuocion be feruowr of loue, as othir men doo, ne thei can no skille of itt, and yitt nevirtheles thei haue drede of God, and of the payne of helle and berefore thei fle synne, and thei haue desire forto please God, and forto com to heven, and a goode wille hauen to her evene cristene. Vnto these men itt is nedefulle and spedefulle to vse the werkis of Actife liffe als besili as bei may in the helpe of hem silfe and of hir even cristene for thei can nott els doo.
Vnto which men longith contemplatife liff. Contemplatife liffe alon longith to swyche men and women Those who that for the loue of Godd for-saken alle opyn synnes of the the life con templative. worlde, and of hir flesshe, and alle besynes chargis and grevance of worldely goodis, and maken hem silfe pore and naked to the bare nede of the bodili kynde, and fre fro soueraynte of alle othir men, to the seniice of God. Vnto thies men itt longith forto trauaile and occupy hem inwardly forto gett thorow the grace of our Lorde clennes in herte, and pes in conscience, bi the 1 nothing (?).
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TO WHOM THE MIXED LIFE APPERTAINS. distroynge of synne and receyvynge of vertues, and so forto com to the comtemplacioĂą ; which clennes may not be hadd with out gret excersyice of body and continuelle trauaile of the spirit, in deuoute prayers, feruent desires, and gostely meditacions. Vnto which men longith medelid liffe.
Those who are called to the Mixed life. The secular clergy.
The thride liffe, that is medlid liffe, itt longith to men of holichirch, as to prelates and to oj,er Curatis, the which han cure and souerante ouer othir men forto teche and reule hem, both hir bodies and hir soules, principally ine fulfillynge of the dedis of mercy bodili and gostely. Vnto thes men itt longith som tyme to vsene werkis of mercy in actife liffe in helpe and sustinaunce of hem silfe and of hir sugettis and of othir also, and som tyme forto leve alle maner of besines ovtewarde and yeve hem vnto prayers and meditacions and redynge of holy writt, and to Rich men othir gosteli occupacions after that thei fele hem disposed. Also who have devout incli itt longith to som temporalle men the which han soueraynte nations. with michelle haver of worldely goodis, and han also as itt wer lordisshipp ouer othir mene forto gouerne and sustene hem, as a fader hath ovir his children, a maistre ouer his seruantis, and a lorde ovir his tenantis, the which men han also receyved of oure Lordis yifte grace of deuocion, and in party sauoure of gostely occupacion, vnto these men also longith medlid liffe, that is both Such men actife and contemplatife. For if j,ese men stondynge the charge cannot abandon their active and the bonde which thei haue takene, wille leve vtterly the duties with besynes of the world, the which owe skilfully to be vsed in ful out sin. fillynge of hir charge, and hooly yeve hem to contemplatife liffe thei doo not welle for thei kepe nott the ordir of cherite. For charite, as j,ou knowiste, lith both ine loue of God and of thyne evyne cristene, and j,ere fore itt is resouiiable that he that hath cherite vse both ine wirkynge now to the one and now to the othir. For he j,at for j,e loue of God ine contemplacion levith the loue of his evyn cristene, and doth not to hym as he oght Neither must when he is bonden j,ere to, he fulfillith no cherite. Also on the they neglect contrary wise who so hatithi gret rewarde to wirke actife liffe spiritual duties. i or hattth.
HOLY BISHOPS HAVE PRACTISED THIS LIFE.
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and to besin»es of j,e worlde that for the loue of his evyne cristene he levith gostely occupacion vtterly after j,at god hath disposed hem there too thei fulfille not cherite. This is the seynge of seynt Gregory. For thi our Lorde forto stere som forto vse this Our Lord practised the medlid liffe toke vpon hym silfe the persone of swiche maner of Mixed "fe men, both of prelates, and of othir swich as ar disposed ther-to as I haue seide, and yave hem ensample by his owen wirkynge that thei shulde vse this medlid liffe as he did, that tyme he comyned with men and medled with men, shewynge to hem his dedis of mercy. For he taght the vn-couthe and vn-kunnynge by his prechynge, he vesited j,e seke and helid hem of hir sores, he fedde the hungry and he conforted the sory. And an othir tym he lefte j,e co»uersacion of alle worldely men, and of his disciplis, and went into disserte vpon the hilles, and continued alle night in prayers alone, as the gospelle seith. pis medlid liffe shewith oure lorde in hym silfe to ensample of alle othir that han taken the charge of j,is medlid liffe that j,ei shuld oo tyme yevene hem to besynes and worldely thyngis att resonable nede, and to the werkes of actiffe liffe in profitt of her encresynge, which j,ei haue cure of. And ane othir tyme yive hem holy to deuocion and to contemplacion in prayers and in meditacion. How holy bisshopes vsed medled liffe. This liffe ledde and vsed this holy Bisshopis be-for which had cure of mennes soules and ministracion of temporalle goodie. For thes holy menе lefte not witterly the mi»istracion of the lokynge and the dispendynge of worldely goodie, and yeve hem holy to comtemplacion, as moch comtemplacion as thei had. But thei lefte fulle of hir owen reste in comtemplacion wheni thei had welle lever haue bene stille j,at for loue of hir even cristene j,ei intermettid hem with worldely besynes in helpynge of hir sugettis and sothly that was charite. For wysely and discretely thei deл . i ported hir levynge in two, О tyme thei fulfilled the lower party of cherite bi werkie of actife liffe for thei wer bonden j,er to by i MS. wher.
Holy bishops have used thi8 ufe-
And in both parts of it e^'sed
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THE RELIGIOUS CLAIMS OF THE MIXED LIFE.
takynge of theire prelacies. And a-nothir tyme thei fulfilled the hyer party of cherite ine contemplacion of God and of gostely thyngis, by prayers and meditacions, and so thei had cherite to God and to hir evyne cristene, both in affeccion of soule with-in And also with shewynge of bodili dedis with-outene. Ober men that wer oonly comtemplatiffe and were free from alle cures and prelaci j>ei had fulle cherite to God and to hir evyne cristen, but itt was oonly in affeccion of hir soule and not ine outewarde shewynge, and in hap so moch itt was more fulle inwarde j>ei myght not ne itt nede not ne itt fe1le not for hyme. But these men that were in prelaci and othir also that were holy temporelle men« had fulle cherite with affeccion with-in and also ine wirkynge with-outene, and that is propirly this medled liffe that is made both of actiffe and of comtemplatiife liffe.] The mixed For swilke a mane bat es in spiriiuelle soueraynte as in prelife the best ... . for prelates lacye, in cure, in gouernance of ober, as prelates bene, or in and lords and those who temperalle soueraynte, as werldly lordes and maysters bene, I have temporal possessions. halde j>is mellide lyfe beste and maste by-houely to bam, als lange Butforothers als bay ere bowndene ber-to. Bot to ober, bat ere fre and noghte tfmh"tive bowndene to temp«rale mynystracyone, ne to spiriíualle, T hope bat lyfe co»templatyfe allane, if bay myghte com sothefastly bare-to, were beste and maste spedfull, maste medfull and faire, and maste worthi to bam for to vse and to halde, and noghte for to leue wilfully for nane outwarde werkes of actyfe lyfe, bot if it ware in gret nede at gret releuynge and co»forthynge of ober which how- men ouber of baire body or of baire saule. Thane, if nede aske, ever may be ш abandoned if at be prayere and instaurée of ober, or elles at be biddynge of ober governaunce, I hope it es gude to bame for to schewe out warde werkes of actyfe lyfe for a tyme in helpynge of baire euencristene. By this that I hafe saide bou may in party vndirstande whilke es a lyfe and whilke es ober, and whilke accordis But for thee mas t e to thi state of lyffynge. And sothely, as me thynke, this the mixed life . is most fit as mellid lyfe accordis maste to be, flor sene oure Lorde hase being placed in a post of ordaynede be and sette be in be state of soueraynte ouer ober, als dignity and * » ' ' ' ' "'•• mekelle als it es, and lent be habowndance of werldly gudes for to rewle and sustene specyally all bose bat are vndire thi gouer
THIS IS AN ACCEPTABLE SERVICE OF OUR LORD. nance and thi lordchipe, after thi myghte and thi cun»ynge, and also after thou hase ressayuede grace of be mercy of oure Lorde Godd for to hafe suwwhate knawynge of thi selfe and gastely desyre and savowr of his lufe, I hope bat bis lyfe j,at es mellide es beste, and accordes maste to be for to trauelle be bare-in. And bat es to depart wyesly thi lyffynge in two ; a tyme to be „ . . . tane and anober tyme to be tober ; nor, wiet bou wele, if bou leue nedfull besynes of actyf lyfe, and be rekles, and take na kepe of thi werldly gudes, how bay be spendide and kepide, ne hafe no force of thi sugetis and of thyne euencristene, by-cause of desire and will baí bou hase anely for to gyffe be to gastely ocupacyone, wenande bat bou arte therby excusede—if bou do so, bow dose noghte wysely. Whate are all thi werkes worthe, whethire bay be bodyly or gastely, bot if thay be done ryghtefully and resonnably, to be wirchipe of Godde, and at His byddynges 1 Now sothely righte noghte. Thane, if bou leue bat thynge bat bou . e arte bowndene to, by way of chante, apone righte and resone, and will hally gyffe be to a-nober thynge, wilfully as it ware, for mare plesance of hym, whilke bow arte noghte bowndene to, thou dose noghte wirchipe discretly to Hym. Thou arte besy to wirchipe his heuede and his face, and aray it faire and curyusly, bot bou leues his body and be armes and be fete raggede and rente and takes no kepe bare-of. And ban bou wirchipis hym noghte. ffor it es a velany a man for to be curyously arrayede _ apone his heuede with perré and precyous stanes, and all his body be nakede and bare as it ware a beggere. Righte so, gastely, it es no wyrchipe to Godd for to couer His heuede and leue His body bare. Thou sall vndirstande bat oure Lorde Iheeu Criste, as mane, es heuede of a gastely body, whilke es . ... Haly Kirke. The membris of this body are all cristene mene, Some are armes and some are fete, and some ere ober membris aftire sundre wirkynges bat bay vse in thaire lyffynge. Than if bou for to arraye his heuede, Jbat cs У be besy with all ibi myghte * for to wirchipe hym selfe by mynde of his passione or of his ober werkes in his manhede by deuocyone and meditacyone of Hym, and forgetis his fete, bat ere thi childire, thi semantes, thi
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it is fitting that you should care fully divide your life into two parts, one '°nrer^igib0l^: ness-
To devote yourself en««¡ly to God, neglecting y°J'"j^"jj|^8ing t0
This is to pay respect to the head but to neglect the lower memChrist is the body, winch is Ho'y church.
And body tins mustinsbe your^an^ P'<»se him.
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He win not thank you fop devotran to pooramem bers-
Butthem for care for he will give thee great thanks.
i say notyou this because do not so, but to encourage y°u-
THIS IS TRUE SPIRITUAL OCCUPATION. tenawntes and all thyne euencristyne, and latís bame spill for defaute of kepynge—unarayede, unkepide, and noghte tente to as bame aughte for to be, thou pleses Hym noghte, ffor bou duse no wirchipe to Hym. Thou makes be for to kysse His mouthe by deuocyone and gastely proyere, bot bou tredis apone his fete and defoules bame, in als mekill als bou will noghte tente to thaym for neclygence of j,i-selfe of whilke bou hase takyne cure. This me thynke. Neuer-iAe-lesse if bou thynke bat bis es noghte sothe, for it ware a fayrere offyce to wyrchype be heuede of Hyme, as for to be alday ocupiede in meditacyone of His manhede, ban for to go lawere to ober werkes and make clene his fete, as for to be besy bathe in thoghte and dede aboute be helpe of thyn euencristene in tyme—me thynke noghte so as vn-to be. Sothely He will cune the more thanke for meke . waschehynge of his fete whene thay ere righte foule and stynkyng aPPone the ban for all be precyouse payntynge and be arraynge bat bou haue made aboute his heuede by mynde of his manhede. ffor it es faire enoghe and nedis noghte mekill to be arayede of be. Bot his fete and his ober membris, that ere thi sugetts and thyne euencristyne, ere su?ntyme euyll arrayede and had nede for to be lukede to and holpyne by be, and namely sene bow erte bowndene ibare-to ; and for thaym * will He cun the mekill thanke }f ,t,^ wiH mekelyJ and tendirlyJ luke Jbame. ffor ibe mare lawe seruyce bat bou duse to bi Lorde, for lufe of Hyme, vn-to any of His membris, whene nede and rightwysnes askes with a glade meke lierte, the mare pleses bou Hyme : thynkand bat it ware enoghe for be for to be at be leste degre and laweste state sen it es His will at it be so, ffor it semys, sen He hase putt be in bat state, for to trauelle and serue ober mene bat it es His will Tbat bou suld fulfill it at thi myghte. _ This „ensample _ _ I say to be noghte for bou duse noghte bus as 1 say, nor 1 hope bou duse or bus and better, bot for I walde bat bou sulde do bus gladly, and noghte for to leue sumtyme gastely ocupacyone and entermete be with werldly besynes in wyse kepynge and dispendynge of thi worldly gudes, and gud rewlynge of bi seruowntes and bi tenawntes, and in ober gude werkes doynge, vn-to alle bine
LESSORS FROM THE HISTORY OF JACOB, LEAH, AND RACHEL.
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euencristene at bi myghte. Bot for bat bou sulde doo bathe in Both forms of . . j -n i duty are true dyvers tym with a gua wille, be tane and be tober, if bou spiritual oc cupation. myghte ; as if bou hade prayede and bene ocupiede gastely bou sa1l aftir certeyne tyme breke of bat, and bou sall besyly and gladly ocupye be in sume bodily ocupacione vnto thyue euene cristene. Also when bou hase bene besye owtwarde a while with tili seruawintes or with ober mene profitably, bow sall breke offe and come agayne to bi prayers and thi deuocyone after Godd gyfs be grace, and so sa1l bou put away by grace of oure Lorde The rememsleuthe, ydilnes, and vayne riste of thi selfe bat comes undir will prevent i . ji „ waste of time coloure of co»templacione and lettes be sumtyme fra medfull and in contempla. tion. spedfull ocupacione in owtewarde besynes, and bou sall be ay wele ocupiede ouber bodyly or gastely. Thare-fore if bou will do wele bou sall gastely als as Jacob did bodily. Halv Write Y°u must be t i , i i ,. • like Jacob, saise 'bat Jacob whene he begane for to serue his mayster Labane obliged who wasto J he couete Rachelle his mayster doghter to his wyfe for hir take Leah ° J beforeHachel. fairehede, and for hir he seruede. Bot whene he wende to hafe hade hire to his wife he tuke firste Lya be tober doghter in stede of Eachelle and aftirwarde he tuke Rachelle and so he hade bathe at be laste. By Jacob in Haly Writt es vndirstande ane By Jacob is с т, , i. meant one ouerganger oí synnes. ±>y pise two wymmene ere vndirstandene who over. comes sins. as Sayne Gregor saise, two lyfes in Haly Kyrke, actyfe lyfe and ь«л and ... Rachel are contemplatyfe. Lya es als mekill at say as trauyliouse, and the two sorts * of lives, active betakyns actyfe lyfe. Rachelle syghte of begynnynge, bat es p^u™ntem" Godd, and betakyns lyfe co»templatyfe. Lya was frwtefull bot scho was sare eghede. Rachelle was faire and lufely bot scho was barrayne. Than righte as Jacob couetid Rachelle for hir fairehede and neuer-be-lesse he had hir noghte, whene he walde, bot firste he tuke Lya and aftir-warde hir, righte so, ilk mane, twrnede by grace of compu»ccyone sothefastly fra synnes of be werlde and of be flesche, vn-to be seruyce of Godd and clennes of gude lyfiynge, hase gret desyre and gret langynge for to hafe Rachelle, bat es for to hafe ryste and gastely swetnes in deuo cyone and coratemplacione, for bat es so faire and so lufely. And in hope for to hafe bat lyfe anely he disposes hym for to serue oure Lorde wyth all his myghtes. Bot ofte whene he wenes for
30
WE SHOULD REJOICE Ш PERFORMING THE DUTIES OF ACTIVE LIFE.
Those that to hafe Rachelle, bat' es riste in deuocyone, oure Lorde suffers desire Rachel are often first hym firste to be assayede wele and trauelde with Lya, bat es take Leah. ouber with gret temptacions of be werlde or of be deuelle, or
But afterwards Rachel is given. You must take both the uve».
ells with ober werldly besynes bodily or gastely in helpyng of his euencristyne. And whene he es wele trauelde witA bam and nerhande ouer-comene, than oure Lorde gyffes hym Rachelle bat " . es grace of deuocyone and riste in concience. And so hase he bathe Rachelle and Lya. So sa1l bow do after ensaumple of Jacob, take *bise two lyfes actyfe and contemplatyfe sen Godd J J г j hase sett the bathe be tane and be tober. By be taa lyfe, bat es
actyfe, bow sa1l brynge furthe fruyte of many gude dedis in helpe of thyne euencristene. And by be tober bou sa1l be made and bryghte and clene in be behaldynge of souerayne bryghtenes, bat Thus shall es Godd, begynnynge and ende of all bat es made. And ban sa1l Jacob, an bow be sothefastly Jacob and ouerganger and ouercommere of all overcomer of sins. and then gynnes, and after by be grace of Godd thi nam sa1l be chaungede, one that sees gg Jacobe name was turnede in-to Israel. Israel es als mekill at God.
say als a mane seande Godd. Than if bow be firste Jacob and discretly will vse bise two lyfes in tyme, bou sa1l be aftir Israel bat es verray co»templatyfe. Ouber in bis lyfe he will delyuer be and make be free fra charge of besynes, whilke bow ert boundene to, or ells after bis lyfe fully in be blysse of Heuene when bow comes thedire. Contemplatyfe lyfe es faire and Youthe maylifede- medfull and rbare-fore bow sa1l aye Bot Jbou sire r J hafe it in desyre. -> contemplative sa1l hafe in vseynge mekill be lyfe actyfe for it es so nedfull and but yon must •* ° J * J use the life s0 spedfull. And bare-fore if bow be putt fra thi reste by deuo cyone whene be ware leueste be stille bar-at, by thy childire, thy seruantes, or by any of thyne euencristene, for baire profyte or Therefore be ese of baire hertes skilfully askide, be noghte angry with bame, worldly busi- ne heuy, ne dredfull as if Godd wald be wrathe with the bat bou ness takes ' ' you from your lefte Hym for any ober thynge, ffor it es noghte so. Bot lyghtly chii Г f°d t 1>0M leue of tn' deuocyone wheyber it be in prayers or in medi"phituaiiy yóufltable *°
tacyons, and goo do thi dett and bi seruyse to bine euencristene als re(lily als ae if oure Lorde hymselfe bade be do so. And suffire mekely for his lufe witA-owttene gruchynge if \ou may, and dissese and trubblynge of bi herte by-cause of mellynge with
ROOD DEEDS A TRUE SERVICE OF GOD. Bwylke besynea, ñor it may fall sumtyme j,at be trubylyere bat bou hase bene owtwarde witA actyfe werkes, the mare brynnande desyre bou sall hafe to Godd, and be more clere syghte of gostely thynges by grace of oure Lorde in deuocyone when bou comes bare-to. ffor it faris ber-by as if bow hade a littill cole and bou walde make a fyre bare-with J t and ger it bryne. t Thou wald fyrste lay to stykkes and ouer hille be cole, and if it semyd as for a tyme bat bou sulde qwenche be cole witA bi stykkes neuer-be-lesse whene bou hase habedyne a while and after blawes a lyttill, onane sprynges a grete flawmc of fyre, for be stykkes ere twrnede to fyre. Righte so gastely, thi will and thi desyre bat bow hase to Godd it es, as it ware, a littill cole of fyre in bi saule, ffor it gyffes to be sumwhate of gostely hete and gostely lyghte, bot it es full lyttill, ffor ofte it waxes colde and twrnes to fleschely riste, and sumtyme into ydilnes. ffor-bi it es gude bat bow putte bare-to stykkes, bat ere gud werkes of actyfe lyfe. And if so bee bat bire werkes as it semes, for a tyme lette thi desyre bat it may noghte be so clene ne so feruente as bou walde, be noghte to dredfulle bare-fore, bot habyde and suffire a while, and so blawe at be fyre, bat es, firste do thi werkes and go bane . , i. . • i• / allane to bi and thi meditacyons, ' prayers r ' J ' and lifte vpr thi herte to Godd, and pray Hym of His gudnes bat He will accepte thi werkis bat bou duse to His plesance. Halde bou bam as noghte in thyne awene syghte, bot anely at be mercy of Hym. Be a knowe mekely thi wrechidnes and thi frelte, and arett all thi gude dedis sothefastely to Hyme in als mekill als bay ere gude, and in als mekill als bay ere badde, noghte donne witA all be circumstance bat ere nedfull vn-to gude dedis, for defaute of discrecione, put tham vn-to thi selfe. And for bis meknes sall all thi dedis twrne in-to flawme of fyre as stykkes laide apone be cole. And so sa1l gude dedis owtewarde noghte hyndire thi deuocyone, i si -г i-r fir • bot rayber make it mare. Oure Lorde sayse ' in HalyJ Write rbns ' Ignis in altare meo semper ardebit et sacerdos mane surgeus subiciet ligna ut ignis non extyftguatur.' Fyre, he sayse sall bryn in myne antir and be priste rysande at morne sall putt undire stykkys bat it be noghte qwenched. This fire es lufe and
31
The worksgood of active ufe are like the sticks Jî^'^fJJJ* burn-
rear not that God will not accept the to works done P'ease him.
Your good deeds will not hinder devotion,your but rather make
32
THE TRUE PIRE OF DEVOTION. desire to Godd in saule whilke lufe nedis to be nureschede and kepide by laynge to of stykkis bat it goo noghte owtte.
Thise
stykkes ere of dyuerse matire ; some ere of a tre and some er of The Ям of
anober.
A mane or a womane bat es letterede and hase vndir-
devotion
must be fed with divers sorts of fuel.
standynge in Haly Writt if he hafe bis desire of deuocyone in his herte, it es gude vn-to hym for to gedire hym stekkis of haly
eusaimpills and saynges of oure Lorde by redynges of Haly Write, One is learn- and noresche be fyre witA thaym. Anober mane or a womane ed in Holy ' ' J writ and unletterede may noght so redyly hafe at his hand Haly Writt doctors' saws.
Another being unlet tered must be content with bodily
*
°
* •*
J
and docteurs sawes, and for-thi it nedis to hym to do many gud werkis owtewarde to his euene cristyne and kyndill be fire of lufe with thame. And so it es gude ilke mane in his degre, aftir he es disposede, bat he gette hym stykkes of a thyng or of ober, ouber prayers or gude meditacyons or redynges in Haly Writt, or gude bodily wyrkynges for to nuresche be desire of lufe in his saule bat it be noghte qwenchede ; ffor be aifeccyone of lufe es tendir and lyghtly will vanysche awaye, bot if it be wele kepide and by gud dedis bodyly or gastely cowtenualy nuresched.
As you have received a spark of this Are you must
"TiTi* Í'
Now bane
sene ourc Lorde hase sente in-to t1n herte a littill sparke of his blysside fire bat es hym-selfe, as Haly Writt saise ' Deus noster '.
ignis co»sumens est,' oure Lorde es fyre wastande—ffor as bodily fyre wastes all bodily thynge« bat may be wastyde, righte so gastely fyre, bat es Godd, wastis all maner of syne whare so it fallis, and for-thi oure Lorde es lykkende to fyre wastande— I pray be hertly dere syster incresche bis fire.
This fire es
noghte ellis bot lufe and charyte ; bis hafe He sent in till erthe as He saise in the Gosepelle ' Ignem veni mittere in terram, et ad quid nisi ut ardeat.'
I am comene, He saise, for to send fyre
of lufe intill erthe, and whare-to bat it suld bryne. That es This fire ¡s Godd hase sent fire" of lufe bat es gude desyre and a grete will the desire for г ь J a God. vn-to plese Hyme in-to manes saule and vn-to bis ende bat a mane suld knawe it, kepe it, noresche it and strenghe it and be sauede thare-by.
The more desire bat j>ou hase vn-to Hyme be
more es this fyre of lufe in the. lesse es bis fire.
The lesse bat thi desire es be
The mesure of bis desyre how mekill it es,
nober in thi selfe ne in na nober knawes \ou noghte, he no mane
THE BLESSINGS WHICH IT BRINGS.
33
of hym-selfe, bot Godd allone j>at gyffes it ; and for-thi dispuyte noghte witlt j>i selfe as if \ou wolde knawe how mekille thi desire es, bot be besy for to desyre als mekill als \ou may bot noghte for to wete j>e mesure of thi desyre. Sayne Austyne saise \at j>e lyfe of euer ilk a gude Cristyne mane es a co«tenuelle desire to Godd, and \at es of a gret vertue, ffor it es a gret crying in \e erris of Godd ; j>e more j>at j>ow desires j>e heghere j>ou cries, j>e better j>ou prayes, j>e wyseleere \ou thynkis. And what es jns desire ? Now, sothely, na thyng bot a lathynge of all j>is werldis blysse, of all fleschely lykynges in thi herte, and a qwemfull langynge with a thristy sernyng to heuenly joye and endles * * * blysse. This, thynke me, may be callid a desire of Godd. If j>ou
And it con. longing for heavenly things and despising of this world-
hafe [>is desire, as I hope sekirly j>at \<m hase, I pray the kepe it wele and noresche it wysely, and whene \ou sa1l pray or thynke make j>is desire begyn»ynge of alle j>i werke for to encresse it. Luke after na noj>er bodily swetnes noj>er sownyng ne sauowynge, ne wondirfull lyghte, ne aungells syghte, ne if oure Lorde hym-selfe as vn-to j>i syghte walde appere to j>e bodily, charge it bot a lytill, bot at all thi besynes be j>at j>ou myghte fele sothefastly in thi thoghte a lathynge and a full forsakynge of all maner of syne and of unclennes, with a gastely syghte of it how foule how vggly and how paynfull j>at it es ; and at j>ou myght hafe a myghty desyrynge to vertus, to mekenes, to charite, and to the blysse of Heuene. This, thynke me, ware gastely com- This must needs bring forthe and gastely swetnes in a man's saule, as for to hafe clennes comfort and ° ' blessing to in concience fra wikkidnes of all werldly vanyte with stabill the «mi. trouthe, meke hope, and full desyre to Godd. How so euer it es of oj>er conforthes and swetnes me thynke j>at swetnes sekire and sothefaste j>at es felid in clennes of concyence by myghty forsakynge and lathyng of all syne and by in-ward syghte, by feruent desyre of gastely thyngis, and oj>er confortes or swetnes or any oj>er maner of felynge, bot if j>ay helpe and lede to j>is ende, j>at es, to clennes in conscience, and gastely desyre of Godd, ere noghte full sekire for to reste one. But now may Трou aske whej>er this desyre be lufe of Godd. As vn-to j>is I say j>at j>is But this de sire is not the desire es noghte propirly lufe, bot it es a begynnynge, ifor lufe full love of 3 the beginning of it.
34
The perfect love of God cannot be reached in this world.
In this world we must walk by faith, not by sight.
Neither can the desire of God be al ways present to us con sciously, but it may in habit.
HOW WE MAY REACH THE LOVE OF GOD IN THIS WORLD. propirly es a full cuppillynge of be lufande and be lufed to-gedyre as Godd and a saule in-to ane. This cuppillyng may noghte be had fully in this lyfe bot anely in desyre and langynge bare-to, as if a mane lufe anober whilke es absent he desyris gretly his presence for to hafe be vys of his lufe and his likynge. Kighte so gostely, als lang als we erre in bis life oure Lorde es absente fra vs bat we may nober se Hym ne here Hyme ne fe1e Hym als He es, and bare-fore we may noghte hafe be vis of His lufe here in fulfilling. Bot we may hafe a desyre and a guet 3ernynge for to be present to Hym, for to se Hym in His blysse, and to be anede to Hym in lufe. This desyre may we hafe of His gyfte in bis life by be whilke we sall be safe ffor it es lufe vn-to Hym as it may be hade here. This Sayne Paule saide, ' Scientes quiefera dum sunrns in hoc corpore pregravamwr a Domino, per fidem enim ambulanms et no» per spea'em, audenms autem et bonam voluiitatem hàbemus magis pregrauari a corpore et presentes esse ad Deum, et idcírco i»tendimws siue absentes siue presentes placere illi.' Sayne Paule sais bat als lange als we ere in bis body we ere pilgrymes fra oure Lorde, bat es we ere absent fra heue»e in bis exile, we go by trouthe, noghte by syghte, \at es we lyff in trouthe noghte in bodily felynge ; we dare and hase gud will to be absent fra be body and be present to Godd, bat es, we for clennes in concyence and sekire trouthe of saluacyone dare desyre gastely absence fra oure body by bodily dede and be present to oure Lorde. Neuer-be-les for we may noghte 3itt, ber-fore we stryfe wheber we be absent or present for to plese Hyme, and bat es we stryfe agayne synnes of be werlde and likynges of be flesche by desyre to Hyme for to bryne in J,is desire all thynges bat lettes vs fra Hym. 3it askes bou wheber a ma»e may haue bis desire contenually in his herte or noghte. pe thynke nay. As to bis I may say as me thynke, bat J,is desire may be hadd as for be vertu and profite of it in habyte соиtenualy, bot noghte in wyrkynge ne vsesynge, as by bis ensample. If \ou ware seke bou sulde haue as ilke mane hase a kyndly desire of bodily hele co»tenualy in thi herte, what so fom dide, wheber fom slepe or j,oи wake, bot noghte ay ylyke, ffor if J,em
GOOD THOUGHTS HELP TO RELIGIOUS FEELINGS. slepande or elles wakande thynke of sum werldly thynge ban hafe \ou bis desire anely in habite noghte in wyrkynge, bot when bow thynkes of bi seknes and of thi bodily hele j,an hase bow it in vssynge. Bighte so gostely es it of desyre to Godd. He bat hase bis desyre of be gyfte of Godd, bofe he slepe or ells thynke noghte of Godd bot of werldly thynges, %it he hase j,is desyre in habyte of his saule vntill syne dedly. Bot whene he thynkes of Godd or of clennes of lyffynge, or of joyes of Heuene, than wirkkis his desyre als lange als he kepis his thoghte and his entente to plese Godd ouber in prayere or in meditacyone or in any oJ,er gud dede of actyfe lyfe. Thane es it gude fat all o\er besynes be for to stire bis desire and vse it be discrecyone, now in a dede now in a-nober after we ere disposede and hase grace to. This desire es rute of all thi wirkkynges ; ffor wete bow wele whate gude dede it be bat bow dose for Godd, bodily or gostely, it es ane vsynge of bis desyre ; and ber-fore when bow duse a gude dede, or prayes, or thynkis of Godd, thynk noghte in thi herte doutande wheber bow desires or noghte, ffor j,i dede schewes thi desyre. Sume ere vnkouande and wenes bat bay ly A • /"f i i • desire noghte Godd, bot if bay be a . ay .criande . ef Godd with wordis of baire mouthe,' or elles in theire hertis byJ desyrand J_ J wordes, as if bay said thus. ' A Lorde brynge me to Thi blysse.' • Lorde make me safe' or swylke ober. The wordis ere gude
35
And this habit is exercisedmau actions.
some foolish « think that they have cannot this desire of God except they aíiyC¿uh?g uP°nH,m-
whej,er bay be sownned in be mouthe, or eles fottrmede in be herte, ffor bay stire a mans herte to be desyrynge of Godd. Bot neuer-be-les, witA-owttene any swylke wordes, a clene thoghte of Godd or of any gostely thynge, as of vertue or of be manhede of Criste, of be joyes of Heuene, or of vndirstandynge of Haly Writte, with lufe, may be bettire ban slyke wordis. ffor a clene thoghte of Godd es sothefaste desyre to Hym, and be mare gastely bat thi thoghte es, be mare es thi desire, and for-thi be Good deeds e t prove the ex. bot* noghte in dowte ne in were when bow prayes or thynkes faten« of the one Godd or ells duse any owtwarde dedis to thyne euencristyne, wheJ,er \ou desyres Hym or noghte, ffor thi dedis schewes it. Neuer-be-les if it be so bat all thi gude dedis bodyly and gastely ere a schewynge of thi desire to Godd, 3it es ber a dyuersite
3Ă&#x;
GOOD THOUGHTS FOE MEDITATION.
by-twyx gastely and bodily dedis, ffor dedis of contemplatyfe Especially the lyfe er properly and kyndly wirkyng of bis desire, bot owtwarde deeds of con templative dedis ere noght so, and for-thi whene bou prayes or thynkes one life. Godd thi desire to G odd es mare hale, mare feruent, and mare gastely ban whene bow duse ober dedis vn-to thyne euencristyne. Now ban if bow aske how bow sall kepe this desire and norische I will endea it, a litill I sall tell the, noghte for bow sall vse be same fowrme all vour to tell you some thing as to way as I say, bot for bow sall hafe, if nede be, some wyssyng for the way of to rewle the in thyne ocupacyone. ffor I may noghte, ne I cane nourishing this desire. noghte, tell the fully what es beste ay to be for to vse, bot I sall say to be sumwhate as me thynke. One nyghtis, aftir thi slepe, if bou will ryse for to serue thi Lorde, thou sall fele thi-selfe firste fleschely heuy, and sumtyme lusty, than sall bow dispose the for to pray or for to thynke som gude thoghte for to qwykkyne thi herte to Godd, and sett all thi besynes firste for to drawe vp thi thoghte fra werldly vanytes and fra vayne ymagynacyonÂťs fallande in-to thi mynde, bat bow may fele sum deuocyone in thi saying, or ells, if bow will thynke of gostely thynges, bat bou be noghte letted witA swylke vayne thoghtes of be werlde or of be flesche in thi thynkynge. Thare ere many maners of thynkynges, whilke ere beste to be I cane noghte say, bot I hope be whilke bou felis maste sauowr in and maste riste for be tyme it es beste -Think over for the. Thow may if bow wille sumtyme thynke ouer thi synnes the sins which you have committed. be-fore donne and of thi freeltes bat bow fallis in ilke day, and aske mercy and forgyfnes for thaym. Also aftir this bou may And pray for thynke of synnes and of wrechidnes of thyne euencristene bodily your fellowcreatures. and gastely witA pete and of compassione of thaym, and cry mercy and forgyfnes for thayme als tendirly als iff bay ware thyne awene, and bat es a gude thoghte, ffor I tell be for-sothe bou may make ober mens synnes a precyouse oynement for to hele with thyne awene, saule when bow hase mynde of thaym. Which is a precious oint This oynement es precyouse all if be spycery in it-selfe be noghte ment to the full clene, ffor it es taicle made of venym for to distroye venym, soul. bat es to saye thyne awene synnes and ober mens also broghte in-to bi mynde if bou bete bam wele with sorowe of herte, pete and compassione, bay twrne vn-to taicle whilke makes thi saule
GOOD THOUGHTS FOR MEDITATION.
37
hale fra dryde and envye and brynges in lufe and charite to thyne euencristene. This thoghte es gude sumtyme for to hafe. Also bou may hafe mynde of be manhede of oure Lorde in his Also meditât« upon the inbyrthe or in his passione or in any of his werkes, and fede thi carnation of thoghte with gastely ymagynacyone of it for to stirre thyne affeccione to mare lufe of Hyme. This thoghte es gude and spedfull, namely when it commes frely of Goddes gyfte witA deuocyone and feruowr of be spirite. Elles if a mane may noghte lightly hafe sauowr ne deuocyone in it I halde it noghte spedfulle bane to a mane for to prese to mekill bare-till as if he walde gete it by maystry. ffor he sa1l mowe breke his heuede and his body and he sa1l neuer be be nerre. ffor-thi me thynke vn-to be it es gude for to hafe in mynde his manhede sumtyme, and if deuo cyone and sauowr cume witA alle kepe it and folowe it for a But do not force yourself tyme, bot leue of sone and hyng noghte to lange bare-appone. t0° mneh Also if deuocyone cum noghte with mynde of be passione stryne th°uehtl>noghte to prese to mekill bare-after. Take esyly bat will cume and go furthe to some ober thoghte. Also ober bar bene bat ere Also meditate mare gostely, as for to thynke of vertus and for to se by lyghte feren* virtues. of vndirstandynge what be vertu of mekenes es and how a mane sulde be meke. Also what es pacyence and clennes, rightwysnes, chastyte, and sobirte, and swylke ober, and how a man sulde gett all thiese vertus, and by swylke thoghtes for to hafe gret desire and langgyng to bise vertus for to hafe thayme, and also for to hafe a gastely syghte and be desyre of bise vertus. A saule sulde mowe fele grete comforthe if a man had grace of oure Lorde, witA-owttene whilke grace a man's thoghte es halfe blynde withowttene sauowr of gastely swetnes. Also . for to thynke of Гbe lives And on the . J 0f the sayntes of oure Lorde, of Appostills, Martirs, Confessowrs and Saints, Marhaly virgyns, byhalde inwardly thaire haly lyffynge, \e grace fessorsand be vertus j>at oure Lorde gafe bam here liffande, and by j>is mynde for to stirre thyn awene herte to take ensaunpille of bame vn-to better lyffynge. Also the mynd of oure Lady Saynt Marie Specially of abowne all ober sayntes, for to sfee by gostely eghe be abownd- Saint Marvanee of grace in hire haly saule whene scho was here lyffand bat owre Lorde gafe hir allane passande all ober creatowrs ; ffor in
38
GOOD THOUGHTS POR MEDITATION.
Who had all hir was full-hede of all vertus wítA-owttyne weme of synn. Scho virtues in per fection. had fulle mekenes and perfit charite, and fully witA bise pe bewte of alle oj,er vertus so hally j,at j,are myghte no styrrynge of pride, envie, ne wrethe, ne fleschely lykyuge, ne no manere of syne enter in-till hir herte ne defoule j,e saule in no perty of it. The behaldynge of pe fairehede of bis blyssid saule su1de stirre a mans But above all herte vn-to gostely comforthe gretly, and mekill mare pan the character of Jesus, who abowne J,is \e thynkynge of j,e saule of Ihesu oure blyssid Lorde, was a union of God and the whilke was aned fully to pe Godhede, passand wi'tA-owttyne comparisone oure Ladye and all oper creaturs. ffor in j,e persone of Ihesu er two kyndis, j,at es Godd and mane, fully anede togedir. By be vertu of this blysfull anynge whilke may noghte be saide ne co»sayued be manes wit, the saule of Ihesu ressayuede j,e fulhede of wysedome and lufe and all gudnes, as be Appostill saise : ' Plenitudo divinitatis inhabitavit in ipso corporaliter ;' pat es be Godhede was anede fully to pe manhede in pe saule of Ihesu and so by be saule duellide in be body, pe mynde of \e manhed of oure Lorde on bis wyse \at es for to behalde pe vertus and pe ouer-passande grace of pe saule of Ihesu, sulde be co»And of the fortheabill to a mans saule. Also mynd of be myghte of pe great works wysedome and pe gudnes of oure Lorde in all his creaturs, ffor in of God. als mekill als we may noghte see Godd fully in hym-selfe her lyffande, ffor-thi we sall be-halde hym, lufe hym and dred hym, and wondire hys myghte and his wysdome and his gudnes in his And of the werkes and his creaturs. Also for to thynke of be mercy of oure mercy which the Lord has Lorde pat he hase schewed to pe and to me and to all synfull shewed to us. kaytyfes fat hase bene combirde in synne, speride so lange in j,e deuells prisone, how oure Lorde sufterde vs pacyently in oure syne and tuke na vengeance of vs as he myghte ryghtfully hafe donne, and putt vs till helle, if his mercy had noghte lettide hym, bot for lufe he sparede vs, he had pete of vs, and sente his grace in till oure hertes and callid vs owte of oure syne, and by his grace hase turnede oure will hally to hyme for to hafe hym and for his lufe to for-sake all maner of syne. The mynde of bis mercy and bis gudnes made witA oper circumstance mo j,an I can or may reherse now bringes in-to my saule grete triste in oure
GOOD THOUGHTS FOR MEDITATION. Lorde and full hope of saluacyone, and it kyndylls desire of lufe myghtily to be joyes of Heuene. Also for to thynke of be wrechidnes be mischeues and be penlls, bodily and gastely, bat fallis in bis lyfe, and after bat for to thynke of be joyes of Heuene how mekill blysse bare es and how mekill joye, ffor bare es no syne, no sorowe, no passione, no payne, no hungre, no thriste, no sare, no sekenes, no dowte, no drede, no schame, no schenchipp, no defaut of myghte, ne lakkynge of lyghte, ne wanttynge of will ; bot thare es souerayne fairenes, lyghtenes, strenghe, ffredora, hele, lykynge ay-lastande, wysedome, lufe, pees, wirchipe, sekirnes, ryste, joy and blysse witA-owttene ende. The more bat bou thynkis and felis be wrechidnes of bis be more frequently sall bou desire be joye and be riste of bat blyssede lyfe. Many men er couetouse of werldly wyrchips and erthely reches, and thynkes nycrhte and day, Je, J' dremande and wakande,' how and what maner bay myghte wyn bare-to, and for-getes be mynde of thaym selfe of pe paynes of helle and of be joyes of Heuene. Sothely bay are noghte wyse, thay ere lyke vn-to be childir bat rynnes aftire buttyrflyes, and for bay hike noghte to thaire fete bay fall sumtyme and brekes paire legges. What es all be wirchipe and be pompe of bis werlde in reches and jolyte bot a buttirflye? Sothely noghte elles and aitt mekill lesse. Thare-fore I praye i he be bou couetouse of be ioyes of Heuene and bou sall hafe wir, chepe and reches bat euer more sall laste, ffor at be laste ende whene werldly couetouse mene brynges no gud in thaire handis, for all be wirchips and rechesse er tiwned to noghte saue sorowe and payne, thane sall heuenly couetous mene bat forsakes trewly all vayne wyrchips of bis werlde, or ells if bay hafe wirchips and reches bay sett noghte baire lykynge ne baire lufe in thaym, bot ay in drede, in meknes, in hope, and in sorowe sumtyme, and habydes be mercy of Godd paciently, bay salle bane hafe fully bat pay hafe couetid, for thay sall be coround as kynges and sitt vpe ■with oure Lorde Iheeu in be blysse of Heuene. Also bar are * many ober meditacyons mo ban I kan say whilke oure Lorde puttis in-to a man's mynde for to stirre be affeccyone and resone of pe saule to lathe vanytes of bis werlde and for to desyre be
39
Aisomeditate upon the wretchedness ¡J^^J**
Many are eager for the things of this world, like children ning afterrun. butterflies,
But be thou covetous of the joys of heaven.
There are many other го°е'г^ге enu'
40
DANGER OF EXCESS IN SPIRITUAL EXERCISES.
joyes of Heuene. These wordes I saye to be noghte as I had fully schewede j>ese maners of meditacions as j>ay ere wroght in a manes saule, bot I touche thaym to be a lyttill for bow sulde by j>is littill vndirstande be more. Noghte for-thi me thynke it es gude vn-to be bat when thou disposes be for to thynke of Godd if you And as I hafe be-fore saide, or one ober wyse, if thi herte be dulle your heart dull and dark and myrke and felis nober witt ne sauowr ne deuocyone for to break off your ' meditation thynke, bot anely of a naked desyre and a wayke wille, bat bou and say your J * * * J J Paternoster walde fayne thynke of Godd bot bow can noghte, ban I hope it Psalter.1"
es S11d to \e r*t /,ou stryue noghte to mekill with thi selfe, as if bow walde by thyne awene myghte ouercome thi selfe, for bow myghte lightely ffall so in-to more myrknes, bot if bou ware be more slye in thi wirkynge ; and for-thi I hald it than moste sekyre vn-to be for to say thi pater noster and bine Aue Maria or bi matyns, or ells for to rede apone thi sauter, for bai is euer more a sekyr standarde bat will noghte faile, who so may cleue ber-to he sa1l noghte erre, and if bow may by prayenge gete deuocyone, than, if bi deuocyone be anely in affeccione, bat es in a grete desire to Godd with gastely delyte, halde furthe thi saynge and brek noghte lyghtely off, ffor it ffallis bat praynge with be mouthe getis and kepis feruowr of deuocione, and if a if these exer- man cesse of saynge deuocyone vanysche away. Neuer-be-les if cises bring to . ' i ' i # i your heart a deuocione of prayere brynge to thi herte gastely a thoghte of be thought you manned of oure Lorde, or of any ober before-said, and bis thoghte tafo ''â&#x20AC;˘ sulde be lettide by bi saynge, ban may bow cesse of saynge and ocupye be in meditacyone, vntill it passe away. Bot of certayne thynges the by-houes be-warre in bi meditacione. Sum sa1l I tell be. Ane, bat when bow hase had a gastely thoghte ouber in ymagynynge of be manhede of oure Lorde or of swylke bodily thynges, and bi saule hase bene fedd and comforthid ber-with, Yet strive not and passes away by be-selfe, be bow noghte to besy for to kepe it too much to retain buch a still by maystry ffor it sa1l ban turne to pyne and to bitternes. thought.
.
.
...
Also if it passe noghte away bot duellis still in thi mynde by any trauell of bi selfe, and bou for comforthe of it will noghte leue it, And do not and ber-fore it reuys the fra bi slepe on nyghtys, or elles on dayes interfere with fra 0j>er gud dedis, bis es noghte wele, thou sa1l wilfully breke of
LEARN HUMBLY OF CHRIST.
41
whene askis. 3a sumtyme when bow hase maste deuocyone and ware latheste for to leue it, as whene it passes resonabille tyme or ells it twrnes to dissese of thyne euencristene, bot if \ou do so elles bou dusse noghte wysely as me thynke. A werldly mane i* ¡s not with or womane bat felis noght peraunter deuocyone twys in a 3ere, th0»ei w^'dIy if he felid by be grace of oure Lorde corapmicyone for his synnes, "ôtfon^nS" or elles by a mynde of be passione of oure Lorde, bofe he ware y^1™ ш " put fra his slepe a nyghte or two or thre vn-till his heued werke, it es no force, for it comes to bame seldome ; bot to the, or to a-nober mane or woman bat hase this maner of wirkynge in custome, as ware ilke ober day, it es spedfull for till hafe discrecyone in •your wyrkynge, noghte fully fall ber-to for to folow it als mekill als will come. And I halde bat it es gud to be for to vse bis maner in what deuocyone bat bow be, bat bou hyng nogt to lange bare-appone ouber for to put be fra thi mete or thi slepe in tyme, or for to disesse any ober mane vnskilfully. The wyse man sayse, ' Omwia tempus habent.' pat es all thyngis hase tyme. Anober thyng es this bat be by-houys be-warre off. If thi thoghte be ocupied in ymagynacyone of be manhede of owre Lorde or in any swilke ober, and after this bow erte besy witA all
Nor strive to push the imagmation too
be desire of thi herte for to seke knawynge or felyng mare gastely of be Godhede, prese noghte to mekill bar-after, ne suffire noghte thi herte fall fra be desire as if \ou ware abydande or gapand after sum qwent stirrynge, or sum wondirfull felynge vthire ban bou hase had. Thou sall noghte do so. It es ynoghe to me and to be for to haue desyre and langynge to oure Lorde, and if he will of his fre grace, ouer bis desire, send vs of his
nut be hum bly instructed of christ as far as He will teach you.
gostely lyghte and opyne oure gostely eghene for to se and knawe more of Hym ban we hafe had be-fore by comone trauell, thanke we Hym bar-of, and if He will noghte for we er 3it noghte meke ynoghe, or ells we er noghte disposede by clennes of lyffynge in ober sydis for to ressayue his grace, than sa1l we mekly knawe oure awene syne and wrechednes, and hald vs payed with be desyre bat we hafe to Hyme, and with oure comone thoghtes bat may lyghtly fall vndir oure ymagynacione, as of oure synns, or of Cristes passione, or of swilke ober; or ells
Hang not too one point of
long upon any
42
For it is presumption of our own wit to press too far into divine mysteries.
THE VIRTUE OP OUR LORD'S PASSION. v/ith prayers of be sauter, or sum ober and loue Hym with all oure hert \at He will gyff vs j,at. If bow do ober wyse bow may lyghtly be by-gyled by be spiryte of oure errow, ffor it es pre i .11 • sumpsione a man by his awene wytt for to prese to mekill ín-to knawyng of gastly thynges, bot if he felid plente of grace, ffor be wyse man saise bus, ' Scrutator maiestatis opprïmetur a gloria.' bat es to say Raunsaker of be myghte of Godd and of His Maieste witA-owttene gret clennes and meknes sall be ouerlayde and oppresside of Hym-selfei.
[The virtue op our Lord's Passion.] ah men He under sin, but
Wit thou wele dere ffrende bat bof bou had neuer done syne .ii-ii. with thi bodi, dedly, ne venyall, bot anely this bat es called orygynall, for it es be firste syne, and bat es the lossyng of thy the ¡rreatest ryghtwysues whilke bou was mad in, suld bou neuer hafe bene sins can be ' ' forgiven to safe if oure Lord Jhesu Oiste by his passione had noghte dethe true peni. J г о theVasSof tyumle tue an(1 restorede be agayne. And bou sall wit bat bow, Jesus. be bow neuer so mekill a wreche, hafe bou done neuer so mekill syne, for-sake thi selfe and all thi werkes gude and ill, cry mercy and aske anely saluacyone by be vertu of his precyouse passyone mekly and tristely, and wit/i-owtten dowte bow sall haf it, and fra this orygynall syn and all ober bow sall be safe. 5a and bow sall be safe as ane ankir incluse, and noghte anely bow bot all cristene men and wymene bat trowes appone his passione and mekes bame selfe, knawande baire wrechidnes, askand mercy and forgyfnes and be fruyte of his precyouse passione, anely lawand bame-selfe to be Sacramentes of haly kyrke, bof it be swa bat bay hafe bene cumbyrde in syne and with syne all baire lyfe tyme, and neuer had felyng of gastely sauowr or swetnes, or gastely knawynge of Godd, bay sa1l in this faith and in bair gud i The Thornton MS. of this Treatise ends here. The Cambridge MS. has 19 more lines. The British Museum MS. stops considerably short of this. As the ending is marked in the Thornton MS., the additional matter in the Cambridge MS. has not been inserted.
THE WAY TO OBTAIN THE BLESSINGS OP IT.
will be safe by be vertu of be precyouse passione of oure Lorde Iheeu Criste, and com to be blysse of Heuene. See here be endles mercy of owre Lorde, how lawe He fallís to be and to me and to all synfull caytyfs. ' Aske mercy and hafe it.' Thus said be prophete in be persone of oure Lorde, ' Onmis enym quicunque invocauerit nomen Domini saluus erit.' l1ke man, what bat he be, j>at in-calles be name of Godd, bat es to say askes saluacione by Ihe«u and by his passione, he sa1l be safe. Bot bis curtasye of oure Lorde sum mene takes and erre safede ber-by, and sum in traiste of his mercy and his curtasye lyffes still in bair synnes * ' and wenys for to hafe it when bam lyst, and ban may bay noghte, ffor bay ere takyne or bay wit and swa bay dampne bam selfe. Bot now, sayse bow, if bis be sothe bow wondyrs gretly, for bat I fynde wretyne in sum haly mens saghes. Sum says, as I undirstande,' bat he bat cane noghte lufe bis... blyssed name Ihe«u ne > r ° . fynd ne fele in it gastely joye and delitabilite, with wondirfull swetnes in bis lyfe here, ffra be souerayne joy and gastely swetnes
43
But some are their knowle ige of this mercy into a presumptu0us trustbeguiled by
How then can some learned men declare that none can be a»«*1 wh° ** name of
in be blysse of Heuene he sa1l be aliene and neuer sa1l he com fó'r^i'pe'ní0 bar-to. Sothely bise wordes when I here thaym or redis bam tentsmners? stonyes me and makis me gretly ferd ffor I hope as bow sayse bat many by be mercy of Godd sa1l be safe be kepyng of his commawdeme»tes, and by verray repentance of baire euyll lyfe be-fore done, be wylke felid neuer gastely swetnes ne inly sauowr in be name of Ihe«u or in be lufe of Ihe«u. And for-thi I meruell me be more bat bay say contrarye here-to as it semys. Als un-to bis I may say as me thynke, that theire saynge if it be wele Their words if well undervndirstandene es sothe, ne it es noghte contrarye to bat that I stood are hafe said, ffor bis name Ihe«u es noghte ells for to say one Ynglische bot heler or hele. Nowe euer-ilk man bat lyffes in bis wrechid lyfe es gastely seke, ffor baire es na man bat lyffis witA-owttene syne, whilke es gastely seknes, as Sayne Ihon sayse of hym-selfe and ober perfite mene thus, ' Si dixerimw« quod peccaíwm пoи haoemwe ip«i nos seducimw«, et cа.' If we say bat we hafe na syne we begile oure-selfe and sothefastnes es noghte in vs. And for-bi he may neuer fele ne come to be joyes of Heuene, vn-to he first be made hale of bis gostely seknes. Bot
44
For no man can be saved who desires not and loves not salvation, and Jesu is salvation.
It was for thi8 reason that our Lord took that name.
Nor can any enjoy heaven who love not this blessed name here.
Yet a man can be saved who is in the lowest degree of love.
THE WAY TO OBTAIN THE BLESSINGS OF IT. j,is gastely may na mane haf j,at hase vse of resone, bot if he desire it and lufe it and hafe delite j,ar-in in als mekill als he hopis for to get it. Now j,e name of Ihesu es noghte elles bot fiis gastely hele. Whare-fore it es sothe j,at j,ay say j,at j,ar may na mane be safe bot if he lufe and lyke in \e name of Ihesu ffor j,ar may na mane be gastely hale bot if he lufe and desire gastely hele ; ffor ryght als a mane ware bodily seke \er ware nane erthely thyng sa dere ne so nedfull to hym, ne so mekill suld be desyrid of hym, als bodily hele (ffor j,ofe \ou wald gyff hyme all j,e reches and j,e wirchips of j,is werlde and noghte make hym hale of j,at \ou myghte, \ou plesid hym noghte)â&#x20AC;&#x201D;ryghte so it es to a mane fat es seke gastely and felis j,e payne of gastely seknes. Nathyng es so dere, so nedfull, ne so mekill desirid of hym als his gastely hele, and j,at es Ihesu, withowtten whilke all \e joyes of Heuene may noghte lyke hym. And this es \e skill as I hope whi oure Lorde when he tuke mankynde for oure saluaeyon, he walde noghte be called by na name betakenande his endles beyng, or his myghte, or his wysdome, or his ryghtwysnes, bot anely by j,at that was cause of his commyng and j,at was saluacyone of mans saule. Whilke saluacione was maste dere and maste nedfull to mane, and j,is saluacyone betakens j,is name Ihesu. pan bi this it semes j,at j,er may na man be safe bot if he lufe Ihesu, ffor \er may na mane be safe bot if he lufe saluacyone, whilke lufe he may hafe \at lyfes and dyes in \e laweste degre of charite. Also I may say on a-noj,er wyse j,at he j,at cane noghte lufe j,is blessede nam Ihesu wit/t gastely myrthe, ne enjoye in it witA heuenly melodye here, he sall neuei* hafe ne fe1e in j,e blysse of Heuene j,at fulhede of souerayne joye, j,e whilke he j,at myghte in j,is lyfe by habondance of perfite charite enjoye in Ihesu sall hafe and fele, and so may j,aire saynge be vndirstanden. Neuer-j,e-les he sall be safe and hafe full mede in j,e syghte of Godd, all if he be in j,is lyfe in the laweste degre of charite by kepyng of Goddes commandementes, ffor Criste sayse in the Gospelle, ' In domo Patris mei mansiones multe suÂťt.' In my fadir house erre many sere dwellynges. Sum are for perfitt saules, j,e whilke in j,is lyfe ware fulfillede of
ONE STAR DIFFERETH FROM ANOTHER STAR.
grace of be Haly Gaste, and sang louyngs to Godd m co»templacione of Hym with wonderfull swetnes and heuenly savour. pise saules, for bay hade maste charite,. sa1l haue hegheste mede in r . . be blysse of Heuene, ffor bise ere callid Goddes derlyngs. Othir saules bat ere in bis lyfe inperfite and erre noghte disposed to co»templacyone of Godd, ne had noghte be fullhede of charite, as
45
some there аre of great advances in îh^!eare ""вs-
apostells or martirs had, in be begynnyng of haly Kirke, bay sa1l haue be lawere mede in be blyse of Heuene, ffor bise er others of lower attaincallede Goddis frendis. pus callis oure Lorde chosene saules in ment who are God's friends.
haly writt, sayand thus, ' Comedite amici et inebriamini carissimi.' Mi frendes ete 3e, and my derlynges be 3e drunkyn. As if oure Lorde said one bis wyse, 3e bat er my irendis for 3e keped my comandmentes and sett my lufe be-fore be lufe of be werlde, and lufed me more ban any ober erthely thynge, 3e sa1l be feedd with gastely fude of be brede of lyfe. Bot 3e bat er my derlynges and noghte anely kepid my eomandemeiitis bot also of 3oцre awene fre will fulfillede my consailles, and ouber bat 3e luffed me anely enterely with all be myghtes of 3oure saule, and brynnede in my lufe with gastely delyte, as did pryncypally be apostilla and martirs and all ober bat myghte come by grace to be gyfte of perfeccione, 3e sa1l be made drunken with be freeste wyne in my celer, bat es be souereyne ioye of lufe in be blysse of Heuene. To the whilke blise he brynge vs bat boghte vs with his precyouse passione, Ihe«u Criste, Goddes sone of Heuene. Amen.
GLOSSARY.
Abiled, v. made strong or able, p. 20, 1.30. Althirhegeste, adj. superl. highest of all, p. 1, 1.12. Thusaltherfayrest, altherfynest, altherswettest. Vide Gloss, to Alliterative Poems. Ane, anely, anelynesâ&#x20AC;&#x201D;alone, lone liness, ' by mine ane,' by myself, p. 5, 11. 5, 6, 12. Anehede, s. oneness, union, p. 14, 1.3. Arett, v. attribute, p. 31, 1. 23. Awe, v. owe, ought, p. 11, 1. 4. Bot, adv. except, p. 1, 1. 16. Bouxomnes, s. obedience, duty, p. 10, 1. 36. Brennande, adj. burning, p. 14, 1.1 2. By-houely, adj. befitting, p. 26, 1. 18. By-houys, adv. by all means, fit tingly, necessarily, p. 5, 1. 15. Charge, s. heaviness, p. 9, 1. 12. Chese, v. go, journey, p. 5, 1. 18. " Towards chartris they chese, these chevalrous knyghttej." Morte Arthure, 1618.
Cheson, s. reason, good cause, p. 10, 1. 5. Comonynge, s. communion, p. 16, 1. 17. Compleccione, s. embracing, fleshly intercourse, p. 13, 1. 11.
Cuppellynge, s. joining, p. 34, 1. 1. Dede, s. death, p. 2, 1. 4. Defaile, v. lack, p. 2, 1. 11. Descrynede, v. described, p. 15, 1. 32. Desederabill, adj. desirable, p. 2, 1.31. Distreynede, v. distracted, p. 18, 1.31. Drede, s. fear; " na drede bat ne bay ere," ' no fear but that they are,' p. 4, 1. 18. Eggyng, s. edging, temptation, p. 12, 1. 26. E1de, s. old age, p. 10, 1. 35. Enchesone, s. reason, cause, p. 7, 1.6. Faile, s. hurt ; " what may do faile," ' what can cause harm,' p. 3, 1. 25. Fandene, v. found, p. 4, 1. 30. Fette, s. feet, p. 8, 1. 4. Forbrekes, v. utterly breaks, p. 17, 1. 18. For-thi, adv. therefore, p. 10, 1.29. Fremede, adj. (Ger. fremde), un connected by blood, strange, p. 8, 1. 20. Full, adj. foul, p. 7, 1. 17. Fullhede, s. fulness, p. 38, I. 1. Fychede, v. pierced, thurgh-fychede, pierced through, p. 2, 1. 7.
GLOSSARY.
Ger, v. make, cause, p. 31, 1. 6. Gillery, s. trickery, cheating, p. 11, 1. 18. (Still in use in Lincoln shire.) Gretynge, s. crying, grieving, p. 5, 1. 11. Greuesnes, s. grievousness, p. 3, 1. 17. Gruchynge, s. grudging, grumbling, p. 13, 1. 31, p. 30, 1.34. Haver, s. possession, property, p. 24, 1. 17. Hele, s. salvation, p. 1, 1. 12. Hille, v. heap up, p. 31, 1. 7. His, pron. = its, p. 15, 1. 16. Hope, v. think, p. 36, 1. 21. Hyghte, v. promised, p. 7, 1. 1. Incluse, adj. fixed firmly, p. 42, 1. 21. Inlawes (Harl. MS. insawes), v. plants or sows in, p. 3, 1. 16. Kennede, v. made to know, taught, p. 16, 1. 18. Knowe (be a knowe), perceive, ac knowledge, p. 31, 1. 22. Kyndly, adv. natural, p. 14, 1. 11. Lappid, v. wrapped, p. 5, 1. 2. (Still in use in Lincolnshire.) Lare, s. lore, instruction, p. 13,1.17. Laude, adj. lewd, empty, void of, p. 11, 1.3. Lawand, v. humbling, p. 42, 1. 25. Leche, v. heal, p. 2, 1. 7. " LengeĂŽ at Lusscheburghe to lechene hys knyghttej." Morte Arthure, 2388.
Lelely, adv. loyally, truly, heartily, p. 3, 1. 9. Lessynge, s. losing, p. 4, 1. 8. Lettys, v. stoppest, p. 10, 1. 30. Lichoure, s. lecher, p. 11, 1. 10. Loute, v. worship, p. 9, 1. 17. " All ledis me lowttede that lengede in erthe." Morte Arthure, 3286.
47
Manerewyse, s. manner, fashion, p. 14, 1. 18. Mawmetryse, s. idolatry, p. 9, 1. 19; mawmet or mammet = puppet, image. Maystry, s. violence, force, p. 37, 1. 11. Med1e or melle, v. mix, mingle, p. 22, 1. 27. Medled or mellid, adj. mixed, p. 24, 1. 6, p. 27, 1. 4. Mene, v. say, tell, (A.-S. mĹ&#x201C;nan, vide Gloss. Allit. Poems); "als mekill to be mene," ' as much as to say,' p. 1, 1. 4. Mengede, v. mingled, mixed, p. 1, 1. 17. Thus of Tubal it is said, " To sundren and mengen wise he was." Genesis and Exodus, 468.
Merghly, adv. to the marrow, p. 2, 1.8. Mirke, adj. dark, p. 20, 1. 22. Mowe, v. must, p. 20, 1. 22. Myssawe, s. want of respect, p. 11, 1. 1. Myster, s. need, p. 12, 11. 5, 13. Nennenyd, v. spoken, named, p. 5, 1. 21. Nerehand, adv. nearly, p. 2, 1. 9. Nerre, adj. nearer, p. 14, 1. 16. Noye, s. sorrow, annoyance, dis gust, contempt, p.3,1.18, p.4,1.7. Obstance, s. substance, p. 18, 1. 27. Okyre, s. extortion, usury, p. 11, 1. 19. Onane, adv. anon, presently, p. 31, 1. 10. Oo, oone, adj. one, p. 22, 1. 29. Ouerganger, s. overcomer, p. 29, 1.21. Ouer-heghede, v. overset, p. 8, 1. 5. Oys, s. use, p. 11, 1. 13. Oysede, v. used, p. 13, 1. 29. Peraunter, adv. peradventure, p. 41, 1. 4.
48
GLOSSARY.
Perré, s. jewellery, p. 27, 1. 25. Prow, s. profit, p. 12, 1. 24. Pure, adj. poor, p. 5, 1. 1. Pyne, s. sorrow, p. 40, 1. 31. Quemfull, adj. earnest, hearty, p. 33, 1. 10. Qwent, adj. quaint, curious, p. 41, 1. 22. Raunsaker, s. investigator, p. 42, 1. 7. Redies, v. prepares ; " redies thee," ' makes thyself ready,' p. 3, 1. 4. Rewe, v. draw away, steal, p. 8, 1. 18. Rufyngs, s. talkings, sayings, p. 1 7, 1. 32. Ruysand, v. raising, puffing up, p. 12, 1. 22. Sadely, adv. firmly, p. 14, 1. 6. Saghes, s. saws, doctrines, teach ing, p. 43, 1. 12. Schenchipp, s. injury, mischief, p. 39, 1. 8. Sekyrly, adv. securely, p. 5, 1. 18. Sensualite, s. the senses, p. 13, 1. 21. Sere, adj. several, various, p. 9, 1. 6. Sky 11, s. reason, p. 13, ll. 21, 27. Slokyns, v. slackens, quenches, p. 3, 1. 12. Sothely, adv. truly, surely, in sooth, p. 1, 1. 4. Speride, v. enclosed, p. 38, 1. 25. " Quhu Lucifer, ),at deuel dwale, Brngt mankinde in sinne and bale And held him sperd in helles male." Genesis and Exodus (E.E.T.S.), 1. 22. Stallworthely, adv. strongly, vio lently, p. 6, 1. 8. Stere, v. direct, encourage, p. 25, 1. 4. Stonyes, v. astonish, overwhelm, p. 43, 1. 18. Strobillynge, s. trouble, distraction, p. 22, 1. 2.
Stryne, v. strain, p. 37, 1. 16. Swylke, adj. such, p. 11, 1. 3. Sybbe, adj. near in blood, p. 8, 1. 20. Sythes, v. times, oft-sythes, often times, p. 16, 1. 19. Tagillynge, s. entangling, p. 1 3, 1. 6. Taicle, s. salve, p. 36, 1. 31. Takynnynge, s. token, mark, seal, p. 2, 1. 3. Tene, s. sorrow, misery, p. 8, 1. 26. " That shall turne the to tene and torfere for ever." Morte Arthure, i956. Tente, v. attended to, cared for, p. 28, 1. 2. Thythen, adv. thence, p. 2, 1. 27. Tothire, adj. second, p. 10, ll.3,28. Trauyliouse, adj. laborious, active, p. 29, 1. 23. Umbethynke, v. remember, p. 10, 1. 21. Unbuxomnes, s. insubordination, disobedience, p. 20, 1. 7. Unmyghty, adj. weak, p. 10, 1. 35. Скажет. Unnethes, adv. scarcely, hardly, p. 2, 1. 8. "At the grete instaunoe of the kynge uimethe coude he gete Saint Hughe, but at the last by commandment of his oneryst he was sent into the reame of England." Life of S. Hugh, Golden Legend. Vagacyone, s. wandering, p. 14, 1. 6. Vnkouande, adj. ignorant, foolish, p. 35, 1. 19. Vnskillwyse, adj. foolish, vain, p. 14, 1. 29. Weme, s. trace, stain, p. 38, 1. 1. Wende, v. thought, p. 29, 1. 17. Witterly, adv. entirely, completely, p. 25, 1. 25.
49
GLOSSARY. Wrethe, v. anger, p. 12, 1. 27. "Wyete, v. know, p. 4, 1. 30. . Wyne, v. obtain, win, p. 11, 1. 3. TVyssyng, s. knowing, information, p. 36, 1. 8. Yevynge, v. giving, p. 22, 1. 10. Ynesche, adv. towards, p. 8, 1. 20. 3arenande, adv. concerning, touch ing, towards, p. 2, 1. 17.
3ede or 3ode, v. went, p. 4, 1. 26. " And al day ),e lorde ),us jede hia gate." All. Poms, A. 5253ernynge, s. longing, yearning for, p. 2, 1. 18. "3elde >e, syг, japely, jife Vom V\\^fe Зеrnез." Morte Arthure, 1502. 3ettide, v. poured-out-3ettide, poured out, p. 1, 1. 1 ; in-3ettynge, pouring in, p. 4, 1. 9. 3itt, adv. yet, p. 7, 1. 25.
ERRATA. P. 5. 1. 22. P. 10. 1. 6.
For nennenyd read neuenyd. For nenenes read neuenes.
4
Isatis
Waning, awïr
ШЩг
Jßloml
and
ЦМадмия
m Щхаи »wir Wsvu,
I
<h,
|Utis Цшкя, mb
Um IfUml ¡mi |ЦШ}шпг $km. in §Щ1 and fере.
EDITED FROM THE CAMBRIDGE UNIVERSITY MS. KK. 1. 5,
/j/ RAWS ON LUMBY, M.A., I.ATR FKI.LOW OF MAGDALENE COM. КОЕ, CAMBRIDGE.
LONDON : PUBLISHED FOR THE JARLY ENGLISH TEXT SOCIETY, BY TRÜBNER & CO.,' 8 and 60, PATERNOSTER ROW. MOCCCLXX.
43 HERTFORD : PRINTED BY STEPHEN AUSTIN.
PREFACE.
The eleven pieces contained in this volume are from a MS. in the Cambridge University Library, marked KK. 1, 5. This volume consists of eight parts, and, as they have been separated lately, it may be useful to indicate the contents of each. Part 1. The Boke of Polocye, by Christine de Pisan. Part 2. The Countess of Pembroke's Arcadia, by Sir Philip Sidney. Part 3. Ye grete lawis of Scotland of ye gude King David, the quilk laws are contenit in ye büke, the quilk be callit Regiam Magestatem. Part 4. Te copiis of the Roll of Ulerioun and ye Jugement of ye lawis of ye sea. The law of Burch mayde throw King Davide Malcome Soné and Saynt Margaret. A short Latin Poem beginning " Taurus cornutus ex patris germine brutus." A prophecy in Scottish verse. (Printed by E. E. Text Society.) Beket's prophecy, with a Scottish Metrical Version. (Printed by the E. E. Text Society.) Part 5. Bernardus de cura rei famuliaris, with a paraphrase in Scottish verse. (Printed by E. E. Text Society.) Note. — 3, 4, and 5 are in the same handwriting. b
VI
PREFACE.
Part 6. (1.) The Craft of Deyng. (2.) Ballad of Maxims. © (3.) Chaucer's " Flee from the press." о (4.) Ballad attributed to King James I. of Scotland. (5.) Song. (6.) Dicta Salomonis. (7.) Advice of a Father to his Son (Ratis Raving). (8.) The foly of fulys and the Thewis of "Wysmen. (9.) Consail and Teiching at the vys man gaif his sone. (10.) The Thewis of Gud women. (11.) The Vertewis of the Mess. Part 7. Sir Lancelot of the Lak. (Printed by E. E. Text Society.) Note. —6 and 7 are in the same handwriting. Part 8. Miscellaneous extracts of Scottish Laws. The present volume contains all the pieces included in Part 6 of the divided MS. It is written by the same hand, and is in the same Lowland Scottish dialect as the Lancelot, already edited by Mr. Skeat. The first piece is a religious treatise in prose, called the " Craft of Deyng," and consists of directions and exhortations to be in preparation for death. At its commencement it exactly corresponds (except in dialect) to a MS. in the Cambridge University Library (Ff. 5, 45), also called "pe Crafte of Deyinge," which is ascribed in a modern hand to Hampole, but which an allusion made in the body of the work to the "Chaunceler of Parys" (i.e. John Gerson, who was appointed in 1395) shows could not have been Hampole's. The second is a Ballad of Maxims, of which the most striking feature is the abundance of alliteration it contains. Next is a Scottish version of Chaucer's well-known ballad, " Flee from the press." The fourth piece, which is imperfect in the MS., the middle '
PREFACE.
Vil
stanza being omitted, occurs, with the Colophon, "Finis % Quod King James the first, in ane Compentious Booke of godly and spirituall Songs," Edinburgh, 1621. From this edition I have inserted the middle stanza, which of course is in a some what more modern form. In the notes another version will be found, which did not come to hand until after the first sheet had been struck off. The fifth piece consists of eight lines, which are very similar to the passage at line 2917, and being in precisely the same metre as the longer poems which follow, suggests the idea that these eight lines may be an extract from some similar poem on morals. The " Wisdom of Solomon " is a digest of the reflections contained in the Book of Ecclesiastes. The next four pieces are very interesting contributions to the Works on Morals and Manners of our forefathers. The first of them, called " Batis Baving" by the author (line 1801), extends a little beyond eighteen hundred lines, and is of a more ambitious character than the treatises published in Mr. Furnivall's " Babees Book." Commencing with a description of each of the five senses, it gives advice against the temptations into which the delights of sense may lead men, and follows this with an account of the four great virtues of Fortitude, Honesty, Prudence, and Temperance, and of what the poet is pleased to call their three sistersâ&#x20AC;&#x201D;Faith, Hope, and Charity. The writer then proceeds to speak of the seven sins with which these seven gifts of the Holy Ghost are at war ; after which follow precepts common to this with the other poems on Morals and Manners, such as, on taking a wife, and how to treat her if you do take one ; next follow exhortations on trade ; and then advice to retainers of great men. The poem concludes with considerations on man's life, divided into seven ages, and specifies, with a great amount of discrimination, the advantages and disadvantages of each stage in life's progress.
viii
PREFACE.
The poems numbered 8 and 9 partake more of the nature of "Books of Nurture," and No. 10 resembles in many of its precepts the poem on "How the Good wijf taujte hir Doujter." In the Maitland Folio MS., p. 19, in the Pepysian Library of Magdalene College, Cambridge, are two poems of a similar character, which I should have added in an appendix, but that I hope the Society may, at some future day, be able to publish all the Maitland Poems. The first begins :— My fone, in court gif thow plefis remane, This my counfale in to thy mynd imprent, In thy speiking luik J>at thow be nocht Vane, Behald and heir, and to thy tung tak tent, Be no leär or ellis thow art fchent, Found the on treuth gif thow wald weill betyde To gouerne all and reule be nocht our bent. He reulis weill J,* weill in court can gyde. This poem consists of eleven stanzas, and. the Colophon is :— Quod richart maitland of ledyngtoun knyt. In p. 148 of the same MS., we have a poem commencing thus :— My fone, gif J,ow to the court will ga, My bidding luik w* the thow ta, And everie day tak tent J>airto, Suppois Y thow haue meikle ado. Firft fone I gif the in bidding, To luif thy god attour all thing ; That is to fay on this maneir, Luik preiching J,* J>ow glaidlie heir, And ferve thy god all J>at J,ow may, In the beginning of the day. This poem contains 128 lines, and ends— Now fayr weill fone and Jms I end. Finis, how the father teichit the fone. Of No. Ill have given some account in the notes. The reader is referred to Mr. Skeat's Introduction to the
PREFACE.
ix
Lancelot (which is written by the same scribe and in the same dialect), for an account of the peculiarities of the language. It may be observed, however, that the language of these pieces is more decidedly Scottish than the Lancelot. Mr. Skeat has pointed out that eke in Lancelot is only an adverb, whereas it will be seen from the Glossary that the verb occurs frequently in this volume, and also the noun derived from it. Also, con trary to the usage in the Lancelot, mirk is the word for dark ness, not dirk. I have used b rather than y to represent th (although the letter is written exactly like y in the MS.) as a nearer approach to what the writer intended to be read. Conf. line 279. The Society is indebted to one of its members, "W. "W. King, Esq., for the entire copying of the MS. The present Editor undertook to prepare the work for the press in the first instance, but was prevented by other duties from carrying it through at that time, and the editing was trans ferred to the hands of one of our members, since dead. Owing to the divided responsibility some misprints have occurred in the text, mainly because of the great similarity between certain letters in the MS. The following list of errata is therefore appended. LINE 60 for wreukis, read wrenkis. 636 for there, read chère. 76 „ puttish yme, „ puttis hyme. 661 к flethit, и flechit. 310)\ . . nma 766 и Kyt, M criyt. 329/» шив, „ Ene. 992 II masterw, » master. 317 )Í » wy*e, 1006 и tendyr, и tendyt. 1316 „ wyce. 1013 » site, и sice, 337 „ dy, » do. 1136] witïs, и wicís. 363 „ affichit, i, assithit. 1136 j 389 „ hir, 1156 и at one, „ hie. и at our. 390 „ thar, 1165 » dutis, „ thaim. » rutis. 504 „ cynsell, nocht, „ tynsell. H09 и mocht. Note.—As this preface was in progress, I received from Mr. A. H. Murray (who has written for the Philological Society
X
PREFACE.
a paper on " The Dialect of the Southern Counties of Scotland, its Pronunciation, Grammar, and Historical Affinities, with an Introductory Sketch of the History of the Lowland Scotch"), the following notice of the dialect in which the volume is written, which I give entire. It will be seen that Mr. Murray considers these pieces of a purer northern character than the Lancelot. The language of these pieces is the "Louthiane Inglis," or Lowland Scotch of the fifteenth century. The prose portions with which the work begins are of special interest on account of the archaic character of the language, and the scarcity of specimens of Scottish prose of so early a date. And although poetical specimens of earlier date exist, unfortunately most of these have come down to us only in later trans cripts, or printed editions, in which the orthography, and even the grammatical inflections, etc., are conformed to the Middle Scotch of the sixteenth century. The present specimens belong to the later part of the Early Period of Scottish literature, when the language as yet varied but little from the Northern dialect in England, with which it had been identical before the War of Independence. Thus (to take the prose portion), we see that the spelling has not yet assumed those distinctive characteristics which mark the classical or standard Scotch of Bellenden, Lyndesay, or the Complaynt of Scot land. The long a, e, o, of Anglo-Saxon still mostly remain a, e, o, while in Middle Scotch they were written ai, ei, oi, or ay, ey, oy, as in mar, de, her, thole, later mair, dey, heir, thoil. The indefinite article is, as in Northern English of same date, a before a consonant, an or ane before a vowel, in contrast with the Middle Scotch usage as in ane huik, ane kупg (which appears in the Acts of the Scottish Parliament between 1475 and 1500). The use of the relative at—common in Cursor Mundi and Hampole, as well as in Barbour, "Wyntoun, and the Early Scottish Laws, and still in common use in the spoken dialects of Scot land, but of which examples are very rare in the writers of the Middle period, who preferred quhilk, and quhilkis,—is another point to be noted. Quhilk and quhilkis are correspondingly of infrequent occur rence, although of the latter one or two instances are found in the poetical parts. Of quha, as a simple relative, there are of course no in stances—this use of the word being apparently unknown in Scotland before 1540. The very frequent use of erare for rather, rayder, seems
^
i
PREFACE. also to be an archaism. Interesting in connection with the history of the Lowland Scotch are the combinations dud, feild, etc., = do it, feel it which, it may be remarked, are still so pronounced. The rhyming of begylyt with wyld, 1. 2309, is noticeable as showing that thus early the termination -it, -yt was really equal to t or d. The use of the adjec tives gud, yli, lesse, law, riche, etc., as verbs meaning to benefit, to malign, lessen, humble or lower, enrich, is interesting, as examples of eimilar usage are still met with in the living Scotch dialects. The "Craft of Deyng" is, as a specimen of the Scottish language, probably next in age to the early part of the Royal MS. of "Wyntown's Cronykil (placed about 1440). That it is later than that MS. appears from the fact that while the past participle in Wyntoun still retains the Anglo-Saxon d, ending usually in -yd, it has here become the more exclusively Scotch -yt. Probably, therefore, we may con sider it as representing the language of the middle of the century. The "Wisdom of Solomon" is probably of nearly the same age, but " Ratis Raving" is apparently later, the orthography being much more assimilated to that of the Middle period, and the language generally less archaic. In several passages, however, the latter is very obscure, apparently from scribal errors, of which the poem, as a whole, contains rather numerous examples. There is no reason, however, to suspect the scribe of wilfully altering his original ; indeed, the reverse appears manifest, from the fact that the " Craft of Deyng" has not been assimilated in orthography to "Ratis Raving," but distinctly retains its more archaic character; while in "Sir Lancelot," edited by Mr. Skeat for the Early English Text Society, from the handwriting of the same scribe, we have a language in its continual Anglicisms quite distinct from that of the pieces contained in this volume, of which the Scotch is as pure and unmixed as that of the contemporary Acts of Parliament. "With regard to the remarkable transformation which the dialect has undergone in Sir Lancelot, there seems reason, therefore, to suppose that it was not due to the copyist of the present MS., but to a previous writer, if not to the author himself, who perhaps affected southernism, as was done a century later by Lyndesay and Knox, and other adherents of the English party in the Reformation movement. The Southern forms are certainly often shown by the rhyme to be original, and such a form as tone for tane= taken, is more likely to have been that of a Northerner trying to write Southern, than of a Southern scribe, who knew that no such word existed in his dialect. The sате may be said of the th in the second person singular. A
-
XU
PREFACE.
Scotch writer, who observed that Chaucer said he liveth, where he himself said he lyves, might be excused for supposing that he would also have said thou liveth for the Northern thow lyves; but we can hardly fancy a Southern copyist making the blunder. The probability, therefore, is that the scribe to whom we owe these pieces has given them us much as they came to his hand, and that, writing himself towards the close of the fifteenth century, he has transmitted to us copies of works whose date runs over the preceding fifty years.
Đ&#x203A;
та! ana Qûxgwm §ищ. Feom the Cambeidge Univebsity MS.,
KK. 1. 6.
(1.) CEAFT OF DEYNG. SEn the paflage of this vrechit warlde, the quhilk is callit dede, lemys harde, perelus, ande туcht horreble to mony men, alanerly For the wnknawlage at thai have thare-of, tharfore this lytill trety, the quhilk is callyt the craft of deyng, is to be notyde & fcharply confederyt to thaim that are put in the feoh[t]inge of dede ; For to \&vm, ande to al vthere folk, It may awaill rycAt mekle till have a gude ende, the quhilk makw a werk perfyte, as the ewill end wndois al gud werk before wrocht. The fyrft ohepture of this trety begymys of the comme»datioune of dede, * . . . . Fore ded, as haly wryt fais is mar pretiouxe and worthy, is maift terreble, of al thing that may be Thocht. Ande in-famekle as the faull Is mare pretious & worthy than The body, in-famekle is the ded of It mare perulus and doutable to be tholyt. Ande the ded of synfull тa», but fufficiant Repentans, is euer ill, as the dede of gude тe», how foding or terreble at euer It be, is gude & pretious before gode : For the dede of gude men is nocAt ell bot the pafing of perfonis Retwrnynge fra banafynge, oifputyng of a full hevy byrdi»ge, end of all feknes, efehevyng of perellys, the terme of all 111, the brekinge of al bandys, the payment of naturell det, the agane-cumynge to the kynde lande, ande the entering to perpetuall Joy and welfare; And tharfor the day of ded o neide men is better than the day of thar byrthe ; And fa thai that ar all weill fchrewyne, and deis in the faithe and ihcramentis of haly
\
[Foi. l.] On account of men's unof death, this 4 Dying is to
8 chapter i treats of the praise of CL6£ltu*
12
16 the good putting of ä liGäW burden, the en20 perpetual
2
THE CRAFT OF DEYNG.
24 kyrk, how wyolently at euer thai dee, thai suld nocAt dreid thare noT dreadld ded ; Fore he that valde weill de, fuld glaidly dee, and conferme аеаШ' his wyll to the "wyll of gode ; for fen vs behwys all de o neid, and we wat noJ,er the tyme nor the fted, we fuld refaue It glaidly, that 28 god and nature has ordanyt, & gruche nocht thar-wy£A, fen It may since God nocAt be efohewyt, For god, at ordanyt ded, ordanyt It fore the ordains it, . nor^murmur beft, ande he is mare befy fore our gud than we our felf can ore may be, fen we ar his creaturys and handewerkw ; and tharfore al 32 men that wald "Weill de, fuld leir to de, the quhilk is nocAt ellys bot to have hart and thocAt euer to god, and ay be reddy to refaue the ded, but ony m«rmwr, as he that baide the cumyne of his this-iSisfathe thathis al *lyf, kyndhow of man fuldorbepure befye to •[Foi. i ^ frend ; &fogfc fay,craft to have velthye that It be, takyne In paciens that gode sendis. Thai that are in the artykle of ded has v],er temptations be the deuill, and mar merualus, than euer Jai had in thare lyfe ; Fyrft, the deuil 40 tempis a man in his deing in the faith of haly kyrk, For but are'tempted faythe may na ma« be faufe. And It is the gru»d of al gud first ¿dthetr deid, ],er-îor Ipe deuill aflais, gif he can gare ony ma» vare in the treuth, as to put to hyme, that he wald neuer dee For synarw, 44 na be borne of the vergyne таrу, & fafurth, of the new testa ment. And perfore ilk temporall man fuld trow as haly wryt fais, and namly that his curat tech-is hyme, ande have his hart fermly Set Jerone. Ande he that is in the artykle houre of dede 48 fuld have a man to raherß to hyme the poynti's of J,e trouthe, in' fyk langage jiat he mycAt wnderitande, RycAt oft, fore It gret comfort to hyme, and the deuil may nocAt heire It : alfua J>ai The great fuld raherß to hyme the gret faith and paciens of marterys ande 52 vthire haly me», how wychtly J>ai fuftenyt al tormentos and S*wSd"to Pauîonys done to thaií», for the faith of haly kyrke, and ourthem< come thar ennemys by paciens and ferme faith, as me» may Reid in thar ftoreis. Por he that is ferme in the faith optenis thar56 throw al that is profytable to the faull and lyf baith, and It is to wyt quhat temtacioune at euer the deuill puU's to man, fal nocAt noy hyme, bot gyf he wyl fully co»fent thar-to and at he be in his rycAt mynd. For in the howre of ded the deuill -wyll caft
THE CRAFT OF DEYNG. mony -wreuki's of falfait the quhilk Suld nocAt be trowyt, for he is our auld enemye and fajer of leifingis. The threuth is fundyt apone this, that god with-faif to tak ma»kynd to Hadem the trefpas that adam and Eue commytyt in paradice, quhar-throw al
60 founded"i demptton by Chrl8t"
ma»kynde was fmitit, & nan was worthy of his offpryng to pay that ranfone for the oreginall fyne at thai ware fylyt witA, for god herys na fynarw ; and tharfor god, throw his mekyll merfy, send his anerly fone to be incarnat, fen nan was worthy \er-to, bot he ; for he was na fynar, and hervpone is fowndit al the faithe, the quhilk was confermit be fancte Johne the baptyft, and mony o],er propheti's, or cryft was borne mony a hundred jhir. The to\er temptacioune that the deuill tempis a man with, Is difpar of godi's mekille merfye ; for quhen the deuill fyndw a
64
man wexit and torment witA. feknes, he bryngw to his mynd pe ded that *he Is lyk to сшn to, and the fynis that he has done, wnconfeflyt of or Rapentyt, and na penans, na eo»digne fatiffaccione maid for j,aim, and putU'sh yme In dyfpare of mercy, and thus he ekys forow upone forow to confound hyme. And as haly fcnpture fais, ilke man fal se, in the hour of ded, cryft as he was crucefyd one the cors, in confolacioune to gud men, and in confufioune and fchame to I11 men, at thai ar nocAt worthy to havei thaim to thare brvtyer rademar & helpare: and this is a perelus temptaciou»e. Neuer-the-leß, \ocht a ma» had done als ... . . mony iynms as thare is dropis in the fey, or al the fy»nis in the werlde hyme alane, and he had neuer ben fchrewyne befor, till the houre of ded, fa at thare-of he mycht haf fufflfland contrit• cione, he war fauf ; fore godis mercy is abwne al his werkw, and he may nocAt deny mercy treuly askyt : bot It is the fykireft to manis faluaciou»e to be fchrewyne, and do worthy penans, tyll he Is in profperyte ; and J>ocAt a man myeAt nocAt have fpace to aik mercy, tharfor fuld he nocAt dyfpare, fore that ware mar ekyne of forow to hyme. And this is ane general1 prouerb, that fyne npyis nocAt that is fufflciandly for-thocAt, and the рoсу of the croß fchawis the mercy of Crift, for he hange Jer-one, Inclynand the hed to the heryng, the mouth to J,e kyfing, the i [him.]
68
tempted"* ^2*' ЬУ ibd'8mercy *[F<,1- 2.] 76
80 B«t the greatest sinneri 84 ifbebecontrite, will be saved, 88
Proverb.tbat 92 êfentiy Pentedof-"
4
THE CRAFT OF DEYNG.
armys to the embraifing, the handis to the gevyn, and al his body 96 to the Rademyng of Synam, and liia fuld na man be dyfparyt of godys mercy : For in enfampill thare-of he gaif to the maift fynare maift mercy and grace, as to Petyr at denyd hyme, to Paul at perfewyt hyme, to matho the okyrar, to magdalyne the fynare, till 100 dauid the murtherfar and adultrare, to J,e theif that hang befyd hyme one the cros, and to mony vthir that war lange to raherß. The third ["1widlJ temptaciou»e is in-paciens or vntholmudnes, the quhilk temptationis The Lr r r . impatience, is nocAt to luf god abwne al thinge, of al his or not loving ° ° ' & to thank hyme J 104 fayndes and gyftes, at ar al fore the beft, and thai war weill ttüngs.0VeaU knawing, thai that trawalys in the artykle of ded, bot gyf Jai be cumyne to the natural cours of eilde, the quilk few cu?»ys to ; For ma deis of exces and myfgouernans in youthed, than is flane 108 into batell ; thir me», for the ftrenthe at thai have of complexioune, ori laith to de, and fa thai thole in thar feknes meruolus dolur and infirmyte, the quhilk thai tak nocAt in pасiеns, for the luf of god, as he dyd for ],aim quhen he fufferyt ded : for he opnyt 112 na mare his mouth na the lam dois quhen his throt is wnder the knyf; and fua mony of thir men gangw ra»nnyß, vthir fum •[Fol. 24.] mermwrys, and *thinkw that payne vrangwys, and gruchis, and 116 All men de* serve more punishment for their sins than they suffer. 120
124 rows not to be compared to the joy of Ьеатеп. 128
fwa thai obey nocAt witA gud hart to the ordynans and rycAtwyß Iugme»t of god; and tharfor It is nedfull to al men, in the tyme of that dyfeß, to think and to knaw that his fynis aw to have mar pwnyfciou»e than he may tholl; for al the payne that euer we tholl, , Is rycAtwyfnes : and J>e gud at we gete is of grace, and thar-for a verray penytent man thinkw al his feknes lytill, in comparefone oue-to the luf at god fchawyt till ws, and to the Kedemptiou»e of our trefpas. Ande Sen the feknes, at we have her, is gevyne ws in part of our purgatory, it fuld be blycAtly refauit, and als al the tribulation and forow at we may tholl here, Is nocAt worthy to be maid comparefone to the Ioy of , , . , _ . „ r t nevyne, that rn the paciens thar-of we may wyne. x or lwetnes 1 is \e better knawing, at fwetnes has ben befor taiftyt. And fua the fek fuld fay in the payne at he tholys ; now byrne, now fchere, now thrift, now fla, that before god [he] may alleg the i [ar.]
THE CRAFT OF DEYNG.
patyens \er-oi fore the luf of hyme and have eternall Ioy \er fore. For god fendys to \ûm that he louis warldly payne,1 ]>an fum paffis, for hevynly Ioy at euer leftis. And thus a ma» fuld , . . , .. witA al his hart conforme hyme to haf paciens, tha»kand god, witAout murmur, of that payne, and fa to wyne hyme felf. For euer the temptatione at ma» tholys in the hour of ded Is Apryd ; c J "
God sends w°rldly8pajI1 132 t0 those that he loves.
The devil tempts men
for quhen the deuill feis that he may nocAt dyfeff a man in )>e 136 faith of the kirk, na [be] difperacione of goda mercy, na be ¡f the other inpaciens of his feknes,2 than tempis he hyme, fayand thus, " ]m fau.P art nocAt as vthir men are, ]>ow art ftrenthy in thi face, & in the hop of the mercy of god )>ow art wycht and tholmud in to feknes, and )>ow has done mony gud deid, and perfore ]>ow nedys na mercy, bot al the thank )>ar-of." This prefumptiou»e is RycAt perelus, and a fell temptaciou»e, and for-thy a ma» fuld think, that all his euill dedis cumys of hyme felf, and all his gud dedys cumys of grace, and the gyft of god ; & fykirly, ay )>e bettyr ma», ay )>e mar lawly ; and quhen the ymagynaeioune of a manis gud dedis cumis by the temptatiou»e of the deuill, he fuld brynge to his mynd his 111 dedis, at thai ma law hyme, and bryng hyme to knaw his fragelyte, and to aik mercy, and nocAt to pryd hyme In his gud dedis. For to have pryd of his gud dedis is a temptaciou»e callyt prefumciou»e '; and dreid of the r * L mercy *of god [Is]3 for 111 dedis Is ane vthir temptaciou»e callyt dyfpar ; and he that can weill efchef thir twa, in the hour of ded, ourcumys the deuill. For euer the fyft temptacioune that the deuill tempys a ma», Is in hes warldly gudis : he thinkú dyfeß to leif his gret Riches mowable or -wnmouable, his wyf and barnis, and fik o\er plefans ; and fyker It is quha takes hyme forow or dyfes, in the levyng of thir cardenall delytes, that he is nocAt fykyre in the faith. For and he de, as he fuld de, he fuld think that he fuld pas to mare Ioy na fore to leif fie tranfytorie warldis gudis, the quhilk are lent hyme bot For a tyme plefand to god to tholl, or as ane Inftrume»t to vyne hymefelf to hevyne, as ane hamyr is ane mfirument to 1 [bat fune.] 3 This word is in the MS.
140
144 deeds come self, his good gift of God. 148
Presumption and despair
152 to hé es"™a!je their 156 worlill v goods, which for a time; 160
2 In the margin are the words " be find."
/
6
THE CRAFT OF DEYNG.
164 таk a knyf wyth. Bot the deuill tempis men fua in thar varldly gudis, that wylfully bai ga to the deuill fore thaim, and quhen thai wat at thai mone dee, thai wyll nocAt glaidly part witA ],aim, na thol the ordynans of god berof, at thar powar, na 168 jb.it \er dettis to be payt, bot erar defyre at thar barnis and paywl 'their thar wyvys be poffeffyt of \úm, quheber bai be си?»уnе fallly or lea-ve' ail to their wives andchildren, Nor will 172 sa&factionе wrongiyChee Tl,n'
RycAtwyfly, thinkand thar ryches nocAt able to be dyfponyt fore 'bar faulys, J ' or to таk Satiffaecioune wi'tA thaim gyf . 'bai "Ware vrangwyfly vonyng, trowand at god has na cur of thi[rj barnis, to grant thaiw riches, bot gif at thai dyfpone al vpone thaiw : wid fic folkes fuld erar be callyt beftes vnracionable, than man rafonable ; for beftis knawis na thing bot erde and warldly
1 76 thingw, by the refone of the erde at thai ar maid off. Men fuld knaw J,e hewyne, by Refone of the faull that come, and was maid thar-by go amang the angell. And thus he, that vald weill ourcum this temptacione, fuld thank god of his grace, at lent 180 hyme thir warldly gudis to help hyme with, anerly to his end; Men^ehonid thankand hyme thar-of, and gyfand thaim to hyme gladly agane, goods ""to ^ ^8 ^re difpofenone : for nober wyf, nore barnis, na ofyer God. riches, ar lang gevyne. And thus, nocht aganeftandand, teftament 184 or ober difpoficione, at the law lewys, may be maid; bot та» aw to part witA thir gudis glaidly, by the ordynance of god, as is befor faid. And thus he that fuld de, fuld gladly de, thinkand Death pa. fore the better to lefe the were; and than the ded, pacyently tiently en188 tholyt, таkis fatiffaccioune, nocAt al-anerly of the vaneall fynys, »üsfiÄ™ bot a18. 1unen It is defyryt, fore be luf of god, and to be witA '•'foiJs?.i]^ hyme, for тonу dedly fynis. Bot the *deuil tempis oft tymis many deadly тonу men fa in thar temporall gudis, at quhe» thai ar in the 192 kour of 'ded, thai will nocAt here fpek at thai fyld de; the quhilk is our crewell to enftin те» to be tholyt. And It is to vnderftand, at in thir temptaciouMs the deuill may ftrenje na man, na jhit our-cum hyme, bot gyf It be his fre co»fent, and be in his 196 rycAt mynde. And tharfor we fuld thank god, at tholys ws nocAt Men are not to be tempyt Forber than we ma agane-ftand ; And we refift his yond we fal have jo berfor arret reward in hevyne they what can temptacions, r J :7 and fwa agam-stand. temptacions Is ry«At prophetable tyll ws, for pur borne те»
THE CRAFT OF DEYNG. сшюув iio«At to honore slepand, bot erar by gret trawell and 200 dyfes ; and al man is born of the hewyne, banift \erof in pouertee, fore his fynis, redemyt thar-to agane by the faith and the paffione of cryft, he vy»and the meryt herof by gud dedis and trew lawbor, or ell te remayne in that banafing fore euer 204 U 77 lifter „. the dear be informyt of thir temptaciou»s, at ing Thenthedyxn Hell, man u J -wui be put to hyme, he fuld be dema»dyt, Fyrft, gyf he be to let,beifasked, he и ,DlycAt . _ at he deis' in ' the faith of crift and J ^of Jhaly OJ glad to die kirk, and » the faith Christ ; fyne gyf he grantis at he has nocAt leuit rycAt wyfly,* as he aucht of 208 to do, and gyf he forthinkis his myfdedis, and gif he has wyll to mend thaï»i at his poware. Syne fuld he ask at hym, gyf he trowis that crift, godis tonne our lord, deit for hym, and al ^^f^u*" fynaris; and gif he thankes hyme thar of with al his hart, And 212 gyf he trowis ony o],er ways than be the faith of hym and for him; ded to be fauf. Than byd hyme be itark and fykir in that faith, and have hop of nan vthir thinge for temptacioune of the deuill : and gif thi fynis be laid befor the by the angell gud or Ill, fay 216 than, " the paffiou»e of crift I put betuex me and my fynis, & betuex me and the eternal! ded, the ded of crift." And alfua, . to fay, believes 3rdly, If he he fuld be examynit in the article of the treuth,' that is in J the Father, gyf he trowis in the faJ,er, and in the fone, and the haly gaift, 220 and ane anerly god, makar of hevyne and erde ; and in our Holy Ghost; lord Ih«su crift, anerly fone to god by natMr, at our lady таrу, euíTvyrgyne, confauit by J,e werkis of the haly gaist, but feid of totChriet*s man : the quhilk tholyt ded one the corß, for "Ws fynaris, and 224 pas sion, resur_ . at ,nadj reetion; n was grawyne and difcendyt to hell, to radem our eldens hope [of his сшпупе. The quhilk raiß one the thrid day, fra ded to lyf, one his awne mycht, and affendyt to hevyne, & fytis one his fad<?ris ryoht hand, and fra thyne, in the famyne wyß as 228 he paflyt, is to cum agan one domys day to lug all *mankynd. *iFoi- *-] Als he fuld trow in the haly gaist, & in the bydingi's of haly kirk, and the faeramentw \eroî, as baptem, eo»firmacione, the Sente; haly facrament of the alW-, in the quhilk, wndyr the forme of 232 bred and wyne, is co»tenyt the haly body of our lord Ihesu crift : the facrament of penans and fchrift, the ordour of prefthod, & matromoje, and of the laft anoynting. He Suld trow Alfua, in
8
THE CRAFT OF DEYNG.
236 Ksurrecî"*1 '"'"' in holy writ.
the refurrectioime of al me», that is to fay, in the fam body and faull, as now is, fal met to-gyddyr and tholl perpetual! Ioy or payne. He fuld nocAt anerly trow in thir xii arteclis, bot als in the haly wryt, and haf his hart rady to do thar-to, as his
240 curat chargis hyme ; and he fal forfak al herefyß ande wichcraftú, forbyding be haly kyrk. Als )>e fek ma» fuld aik mercy •with al his hart, of the fynis done agane )>e lufe, gudnes, and mycht of god, and erar for the luf of god, than for dreid of 244 ony payne. He fuld pray mekil til god, to gif hyme grace must pray till haf knawleg of the fynis that he haß forjit, to that end that for grace, he may the better тak amendis \eroî ; alfua, he fuld fykirly , think that in caß he mend of that feknes, that he fal neuer «nd promise 248 wylfully fyne in thai fynis, na in na vthir dedly : For in the аgaia!° "m thoftit, at the faull paffys fra the body, is tan For euer, and thar after ched or rewardyt ay leftandly, as the angell was in the ^"алтеп" begynyng. He fuld als forgyf al kynd of ma», of all actione 252 hartfully, and afk forgyvnes of god and man ; For as he forgewys, he fall be forgewyne. Als he fuld тak fatiffactione of all he has tane wrangwyfly, or at he aw ; efter his poware fuld he fell all his gudys, movable & wnmouable, and he may haf 256 laifare thar-to. And quhat euer he be that treuly kepys this informaciou»e but fenjeing, he beis faint. At our thire thingis, man should ilk ma» in the houre of ded fuld do, efter his poware, as cryft imitate ' . Christ's dyd one the cros : fyrft he prayd, and fwa fuld we ; fyne cn'yd 260 efter help, and fua fuld we, wi'tA the hart, gyf we mycAt nocAt wi'tA the moucAt : and fyne he jauld his faull to his fa)>er, and fua fuld we, gladly gyfand hyme, fayand thris, gyf he mycht, & gyf he mycAt nocAt, fum vthir for hime, " In manus tuas, 264 domine, comme»do fpiWfam. meurn, domine, deus veritatis;" and he fuld refaue thankfully the pane of ded, in fatiffactiou»e of all his myfdedis, as god grant ws al to do, for his mekill mercy. Amen.
Explicit, etc.
A BALLAD OF MAXIMS.
268 (jo way, Fore that may nocAt awailjhe, Fra fenjheand foly ay J,ow flee. Se furfaflnes the nocAt aflailjhe Vitht flep ; Wi'tA fuernes kep Jx>w the. 272 Faind nocAt witA fors at Jow may faljhe : Lef of all laitw of lichorye : Be nocAt oft bound to byd bataljhe : In. byfienes ay blyth Jiow bee. 276 Lak na lofe to largely : Faintly luk nocAt pow fauld : Obey to better men the by : Wyrk nocAt all wayis as thow wald 280 Be curtas ay in company : To confell cum Jow nocAt wncald : Loue god our al thing fykyrly : Quhar J,ow hechtys, fe Jow hald. 284 Vykytly luk nocht J>ow wyne : Be to thi frendis as afferys : Off thi gud dedis mаk na dyne : Be ítout witA wrang quhe« raen the fteris : 288 Thi enemys auld trow neuer In : Tаk kep to prowerbis quhare J,u heris : And fe £ow feß of furfat fyne, And preft the al ways with thi perys.
T?W îrom folly. 4 Cease from lechery. blithe in 8 Be business.
Honour your betters. 12 Be courte ous. Where you promise hold 16 fast.
Help your friends. 20 Trustnot old foes. Associate 9. with your -** * equals.
(3.) BALLAD. 292 F1e fía the pres, and duell wi'tA futhfaftnes : Suffice one-to thi gud, j>ocht It be finall : Fore hurde haitb. hait, and clymyng tykilnes, Pres haith enwy, and Weill is blynd our all-
Be true. Wealth brings ha tred and 4 blinds men;
10
chaucer's ballad of suthfastnes.
seek no more pleasure than behoves theejbutcon trol thyself.
296 Sauore no more thane the behufe fchall : Dant thi felf that dantis vtheris deid, And treuth the fall deliu^r, that is no dreid.
Trouble not
Payne the nocht al crukyt to Redres 300 In truft of hire that turnyth as a ball, Fore gret reft ftant in lytill befynes. Alfo be war to fpwrne agane an all. Stryf nocht as doith the crok with the wall. 304 "Wayne thi luft, and lat thi goft the leid, And treuth the fal deliuer, that is no dreid.
to follow fortune ; kick not against the pricks ; [Fol. 5.] check lust, and let thy spirit lead thee. Expect a fall inthis world, which is not thy home ; thank God for all, and truth shall deliver thee.
That the Is fent, Refaue in bouxumnes ; The werflyng of this warld aikis a fall. 308 Here is no home, here nys bot wyldyrnes ; Furth, pylgrim ! furth, beft, out of thi ftall ! Lyft wp thyne orne, and thank thi god of all ! Reull thi self that vthir folk can Reid, 312 And treuthe the fall deliuyr, that is no dreid.
8
12
16
20
(4.) BALLAD. Virtue in creases dig nity;
follow truth, and love God. Be not proud. Time quickly as grass withers ; trust in God.
Sen trew Vertew encreflĂŻs dignytee, And wertew floure and rut is of noblay, Of ony weill, of quhat efltat J,ow bee, 316 Ris fteppis few, and dreid the non affray : Exill all wyte, and folow treuthe al way : Luf moit thi god, that fyrft thi luft began, And, for ilk ynch he wyll the quyte a fpane. 320 [Be not ouer proud in thy prosperity : For as it cummis, sa will it passe away. The time to compt is short, thou may well see ; For of greene grasse soone cummis wallowed hay. 324 Labour in trueth, quhilk suith is of thy fay ; Traist maist in God, for he best guide thee can, And for ilk inch he will thee quite ane span.]
12
11
a ballad: god's span for man's inch. Sen word is thrall, and thocht is only free, 328 pow dant thi twnge, that powar has fo may. Thow fet thine orne fra worldly vanitee, Reftren thi luft, and harkyne quhat I fay. Stramp, or ]>ow flyd, and crep furcht one the way : 332 Kep thi beheft one-to thi lord, and thane Fore ilk ynch he will the quyt a fpane.
16
Words are slaves, but thought is free, there fore control thy tongue. Tread before thou slide, and keep thy behest to thy lord.
20
(5.) SONG. Sen in waift natur na thinge mais, And gud fore labor all me» hais, 336 Than he and law, as caus requerís, Suld dy fyk lawbore, as thaim aiferys. Sum wyrk, fum pray, fum kep Iuftice, Sum defend the pepyll fra enпeтys. 340 Thar was neuer nan, fore na honour, That may excuß hyme fra lawbor.
Labour is good for high and low, as is suitable to them.
No man may excuse him-
(6.) WISDOM OF SOLOMON. Kynge Salomone fais, in his buk of his co»templacione and K. Solomon says all the deteftacione of this warld, that al this warld is bot world is but vanity of vanite of vanitej, fpecwly of all lawbore that man makï«, to 344 vanities. conquest riches and landis in this warld, wytA al befy cure, nocAt wytand quha fal Ioiß thai landis and gudis eft«* hyme, quhilk is gret vanite. Item he fais, a genemcionne paffis, and [Fol. 56.] o)>er cш»уs ; the riches rottis, the erde Remanis eumnare vnre- 348 earth is mouable ; the fon»e ryfis in the eft, and gays to in the west, and ay The irremovable, other cumys againne tyll his awine place, quhar he rais, and fua ferclis move. things the erd about all artw anis euery day, putand fpreit in all that lyf bem, throwe vertew gewy»e to It of the makar of1 hewyne. 352 Item, al fludis entms in the fey, and the feye jcldis neuer thai Makar of in margin.
12 The summer draws fresh water from the scat ätici 356 waters the earth.
360 give a reason for all that has been made. 364 are the юте now and before. 368 rememberi0'
THE WISDOM OF SOLOMON. fludis agane i» fludys, but neuer theleß, the fomer, throw his gret é wertew, drawis vp fra ye feye the fref waiter agane, that, be the wertew of the hevy», ourftrenklys the erde, and cauß grouthe to be in erde, and cauß reweriß to ryne apone the erde, that wyth help of fpryngi's of well in cragi's and montanis to ferve the pupill & vthere levand beftw of the erde. And fchortly to fay, thar is na wyt of man, that can ymagyne na dewyß to gyf a refone for al thi»gw that god has maid in this erde . . ... quharfor thai ware maid. Item he fais, that mams sieht, nore . ... his ene, may nocht be full afflchit of the thingi'e that ar in this warld, na his ens of heringe. Item he fais, quhat is It that is, bot It at before was the famyne thing, and quhat is It . that was of before, bot It that is now in erde, that is to fay, of the famyne kynd, and natur, bot noch in linglar propre perfone. Na thar is na thing of the new maid, that was nocht of before in the firft creationne, na na man may fay of ony thing, that now is,
pens' before that this is a new thiMge and frefch naturall, that neuer was their days. befor i» the warld. Item he fais, thar is lytill in mynd of men, that 372 now ar, as of thingi's that was befor our days, in auld eldms tymis, na fall nocAt be in the myndis of thai that is to cum efW ws, of thing that fal be dene in our dayes, that is to fay, with thaim that fal ocoupye the warld. Item he fais, I, the makare of this buk, in 376 the tyme that I was kyng in Jerusalem, proponit in my mynd till mined ?о*гп- inquer and leir and wyfly to sek w&A my wyt, of al thingi's that tMngs'under was wnàer the fone, the quilk was the werft occupatione that was vanity- man in erd mycAt fet hym. Fore or at god gave ma»ys fone in erd 380 to Joy hyme in, ore to trauell his wyt in til occupy and waist his wyt that god has gevyne hyme in fyk wanyte ; For quhen I had al conûàeryt that is in this warld wnäer the fone, I fand al bot Froward wayne and wa»yte and afflexonne of ma»ys mynd, but ony dura men are 384 ble profyt. Item he fais, that frawart me» and hard to coryke [Foi. 6.] and that of fulys the maner is but end Infinyte : and than I said without ' ' ' number. to my Self, lo how I ame maid fo hye & mycAty ; and in wyt and wyfdome I pr«cellyt al vthir princes that ware before me in 388 lerusalem, and had co»templacionne in my mynd of mony fyndry thingw in this warld, and wi'tA hir wyfdome & contemplationne
13
THE WISDOM OF SOLOMON. levyt thar, and co»fiderett and fpeci'aly of prudens, doctrine, and teehinge of wyfdome, & to fle erour and full. And fand that in fyk thinge is gret lawbore, & afflexon»e of fpreit, and at in mekle wyfdome is mekle Indignatione, and quha fa eki's fciens till hyme, еkзд hyme mekle payne and forow/ Item, than faid I to my felf, in my mynd, now wyll I pas and flow in all welthfulenes & delyfc, and oyß al gudly thingi's thatin this warld I may find,
392 «имме, ^dnforhimне ' deter3g6 lve
& in that I fand bot al wayne and vanite, and reput blyíAnes & IV« L/v • ibow me 5r lauchmge, gret erour, and than faid, Iov quhy diflauis Item, I faid in my mynd and thocAt, that I fuld absten me ira " * ' vice, & at I fuld fet al my hart to wyfdome, and vmbethow all eroum and foleys, quhill I faw quhat war maift fpedfule to ma»is fone in erdeJ 1 Item, quhen I had al thingi's coníeáerit, I fand at this was ane of the maift fpedfull tbingi's Fore mans fone in this erd, wnder the hewyne, that euery ma» hav in mynd the dait of his dais, and of the fchort tyme that he has hire to byd, and fpend It weill in gud oyß. Item, I mag»ifyit my werkú makand castell, and va1l, townis, orchards, witA all froyt treis of diverß 77 kyndw, erbys and planti's, I maid ftanki's to fifch, and watteris to ryne in wodi's and medewis, and таk grouth to ryse. Item, I had
™ Р'^ш-е ; then, abstain tofrom set his heart to wisdom. 400
in howß women and те» feruandi's, wi'tA gret famell, to do my verb's of my pofleffiones, with hyrdt-'e of cateU, and multitud of corne at-our al thai»i tat was befor me in Jerusalem. Item, I maid hurdis of gold and trefore, of al the michtis of princes, that was befor me in Jerusalem, with al delyti's and plesans of wome» fangftan's, and o\er delyti's that mam's fone mycAt have in erd, WitA Jowell of al fyneit metall, of al faflons, plefand witA pretious ftanis, and wefchell tharof to be fervit withe, baith of wyne
J¡££¡5£f Rasure,"'15' 412
404
He builds towns and 408 gar
and dante metis, fa that I excedit in riches al that var befor me in Ierwsalem. And jhit, for al that wyfdome remanande euer witA me, and notwithftandinge I gaif my hart euer wi'tAgange of al plesans, that ma»is fone mycht haf in this erde, & to my appetyt, na denyit neuer nothir myne ejne, myn ere, na my appetyt thinge that thai defyrit, of al lusti's, for that I affirmyt to be my part of al my labore, to tak plefans of my gudi's that I had graithyt in this erde. And fyne quhe» I wmbethocAt me, and turnyt my mynd
^^ 416 nwnJj(!we,s'
420 an£Bel<!en]^ thing, 424
14
THE WISDOM OF SOLOMON.
He seesworks that а11 his are but vanity, and 428 ference e bedom y"
in my felf, thinkand of al my warldly J werki'«, that my handis had wrocAt, and to al mv werkw that I had fuet for, and al mv michtw and warldis riches, and faw that al was but vane and wanite, and afflixone of fpreit, and mams mynd and al was bot
and traniitore & corruptable, and na thinge profytable, na ferme and ftabill, remayne wnder the hewyne. And than fet I my wyt to
432 co»teraiplacioune of wyfdome, and to fek the defferens betwex wifdome and foly, and betuex erour and werite, thinkand quhat vifdome It war to ma»is fone, and quhat worfchip, to inquer wudom sur- fek & follow till his king and cmttore, and get knawlege of hym : passes folly,
436 and tha» conñderit I and fand that wifdum precellis foly, as far as darkness ¡" the lycAtnes of the fone paffi« the myrknes of the nwk nycht : lyknand the wyfma» to the leiche, and the ful to the mi'rknes, and the en of the tan euer in the hewyne be contemplacione, 440 and the en of the to]>er in the erdly wrochit & corruptable wanite, lyknand the tan to the hevyne, & the to)>er to the hell. yet the wise item, than I beheld that baith the wifma» & the full deis, and and the ' ' foolish die ?e1d^ tne faui ш lykwyß : than thocAt I, gif our ded be elyk, 444 quhat profitis It me to set my hart and befynes to al wifdome, mar na hyme quhilk fet his mynd cur and befynee till al foly ? Item, than twrayt I my wyt to contemplacione of baith the tan & the to]mr, and co»fiderit, at the gret god jeldit nocAt baith elyk 448 reuarde in the warld eternall, fuppos to mams ficht thar be na N°FoL "о*" differens of the paffinge of the fpreit out of the body ; for, but any to 'joy, ethe dreid the tan gais to Joye, and the to]w to pane, bot as ma»is pain;
dreid, and his dedis her within fchort proceß of tyme & al is 452 forjet at was, and put out of ma»is mynd : quhilk is grete wane and vanite. Item, quhan I faw that baith worthi clerkis and stm, as all wifme», fulys and wanwitty me», al paffit of this warlde : and al things pass . ' ' . . away, he is thinge, that vnder the fone was, rotit and vanift away, & ná weary of life, ° ' ' " 456 thinge remanit bot the erde alane ; than Irkyt I of my lyf in this Msdworks as warld, feand alfua the wikitnes of wykitmen, and al vthir maner »¿тГу^ of wykit werkw, and wykyt folk, quhük was all bot vanite and tage Ыsafter afflixione of fpreit in this lyf. Item, than tuk I in deteftacione, ' 460 and abhominatioune, and hatterut, al the werkw and polefy that I had gart тak wnder the fone with grete deligens and ftudeous
■x
THE WISDOM OF SOLOMON.
15
labore, that I owthir couiAt or mycAt ftudy with al my mynd to gar be done, thinkand It was na wyt visdome, na prudens, till a wyfma», till fet his deligens, & befy cure, and al his hart, to 464 waift the tyme that god has gevyne hym in this warld, till occupy hyme in fyk faljeand and rotable vanite, thinkand that I fuld have ane aire efter me to gowern myne heritageis, rewmys, and pofleffions, after me, nocAt knawand quhe-Jw he be wyß 468 ore full, quhilk is gret vanite. And fa hapnit It aftyr hyme, that his aire Roboame mifgouernyt al that his fajdr wane, and tynt al his pofleffions : thane faid he till hyme felf, that hyme thocAt It was na vifdome, till a wyfma», till leif to a full vaiitour, al thar 472 gudly revmys & poffeffions, that he had with fa gret pane & trawelle co»queft, and gaderit witA his lawbore, and befy cure, & al his lyf hepand euer gud and fyne, to be vaiftit & distroyd. * He renounThane tuk he in deteftacione to lawbor mar in this erde, & renu»fyt 476 al fyk lawbore and befynes, fayand quhat profetas It a ma» to aTa^anton lawbore thus all his tyme, and neuer to tak refte day of his lyf, waste m¿s na neuer a Joyouß day iAerof, and a wantone vaiftor ydill man ыт^ after fal difpone, and waift al thair gudis, that he had fyk pane and 480 lawbore, nocAt takand reft in body na fpreit, nycAt na day ? Is this nocAt grete vanite and afflixoune ? Item, thane faid he that hyme thocAt It was the beft thing that ma» in erde mycht do to mak hyme gud chere of his vynynge & lawbore that he maki's here : 484 for that is the gyft of gode, that quhill he Is here he tak his part ',Fo1* of his awne wynyng, and thar-of to mak hyme gude chere and hald hyme weill at es, quhill he is here, fore he fal nocAt ell have fore his part of the warlde. Item he fais, quha is in erde quhilk gave his hart fyk plefans as I have done : and fua flowit in my delytis, and al my tyme of my jouthage ? Item he fais, god gewys to the wyfman wyt & vifdoi»e, to governe hyme weill in this warld, with habonndans of gudú, to leif weill witA, and to wykyt ma» he gevis grete pane, lawbore, and gret cure of waist, befynes with gret trewell, and wnreft, and afflixione of fpreit, with lytill eß,
and thinks to take his 488 Qod
^ ^bun-
4g2 ^c\jc^ ^vaa.'uid
and mekle unreft, & na hap to good hyme witA his gwde that he has wi'tA fa forowful wyninge, and fone levys It to thaim that 496 werft louit hyme in this lyfe dais, quhilk is a grete vanite and
16
THE WISDOM OF SOLOMON.
There time foris a j^ery thing 500 woiid.
504
508
ah that God has made to 512 time. m ^
afflixone. Item he fais,) that al thingь has a tyme in this warld,i and _ J occupeis a fpaoe, In maaer of pafage ; as tyme of byrth, tyme of ded, time of íeünge, and of fawinge, tyme of feheringe, and of gaderinge, tyme of vptakinge, tyme of ded, tyme of lyfe, tyme of feknes, tyme of heill, tyme of bygine, tyme of brekinge, tyme of lauchinge, tyme of gretinge, tyme of lepinge and fkipinge, tyme of ftalynge, tyme of gaderinge, tyme of i»brafinge, and tyme to ly out of i»braiimge in armys, tyme of cynfell, tyme of vynynge, tyme of keping, tyme of vyninge, tyme of deilynge, tyme of fehapinge, tyme of fewinge, tyme of fpekinge, tyme of feilens, tyme of luf, tyme of hatred, tyme of bataille, tyme of pece, and of al fik warldly thingis J,ar is tyme of all thinge, quhilk men fuld tak kep to. Item he fais, he confideryt al the lawbore and befy cure that gode has gevyne mans fone in erd ; and how all things, that . * . gode maid in this erd, ar gud tane in thar tymis. Item he fais, that of al the thingi's that is in this erd ordanit fore ma»is fone, and
the gret cure, and befynes, that thai tak to wyne the gud of this erd, and he fand, at \er was na thing in erd fa gud fore ma»is fone, 516 as to hald hyme weill at es of the gudw thate god fendw hyme Nothing is ia this warld, and таk gud chere quhill he is here, and leif weill ; to make good for that is the gift of god to ma»is fone, quhill he is here to tak Joy and plefans of the gudi's J>et he has witA his trew labore 520 wynynge. Item he fais, thate all thingw, that god has maid, ar gud and perpetual!, in thare kinde and nature, fuppos thai be ay Eemowand in fingularite. Item he fais, that he beheld [Foi. 8.] the wykytnes and inviria that was done be the Justs and Jufticerw, God -will be 524 fayand in his hart that the gret god fuld be the fouerane J uge ïefgn judge" abwne >aiw, & Juftyfye \&\m in the to>er warld, baith wyfma» and wykyt, and than fal the end of al erdly be Jugit. Item he The life and fais, that the gret be gud refone, that the lyf death of man dogod fchawis to таи,jo 528 of man and a beft in this warld is bot all ane, and thar maner but one. are of deinge is baith bot ane, and baith bot of a lyk condifcione, and has na mar the та», thane the beft, in the warld, and all elyk wnder lyi's va»ite, and drawis till a law place downwart, quhen 532 thai de, to the erd. Item he fais, quha may wyt quhethir the fpreit off та» gais vpwart, ore the ipreit of the beft gais dou»wart, fen
THE WISDOM OF SOLOMON.
17
baith wnknawyng elyk paff? and than he faid, that in this warld, he fand na thinge better to ma», na to таk gud there of the gudi's he wynis with his handw, and to do ay weille quhill he is heire. Fore na mar fal he ber away with hyme. Item he fais, quha ledis ma» to fik knawlege that he knawis the thing that t _ falbe in tyme to cum ? And than twrnyt he hyme to the wykit chalenginge of pure Innocentis that, be mychty wykyt men, ar chalangit in this erd, gretand and gowland For the mony gret i»jurw done to J,aim, ande na man to comfort thaim na to refift to
536 / kn.'^'Vhat shau _ç in time io come? 540 JJ| °oppres^ars o?dthe
thare malice : thane faid he that he louit mare the ded ma» na ^"""i™ The dead 'are the levande, and jhit mar na vthire thaw that was wnborne to 544 ferue the wrechit wykit lyf in this erd, but ony comfort and fyne the ' living, of the gret inwy that was amange nycAtbouris, the rich and the those not t n born than pwre, the gloriows & mеk, quhilkù was nocAt fa fubtell to wyne either, the warkbs gudi's as J,e gloriows prowd ma», quhilk was gret 548 vanite. Item he fais, \at the full fuere ma» plettw his handle one his breft, and ett*» his pure met, fayand that better is ane handfull with reft and peß, na baith the handis full Wi'tA trauell and dyfeß. Item he fais, that fum me» fefis neuer to labour, nycAt nor 552 day, to wyne the warldi'e gud, in gret quantite, and has noJ,er children or barne, hroJir, na fiftir, to leif that to, na wat nocAt quha fal Joye toil ; thar gudw efter his dais wonyng wi'tA trichory and barete, and has neuer a gud day thar-of in bis lyf, and oft tymis fall in thare 556 handis that maist hyme hattyd in this erde, quhilk is gret vanite, goods fail and not ell bot amixone of fpret, bot ony vthir profyt ore meryt. enemies. Item, he fais, wa is hyme that is hyme alan, but a falow witA hyme, fore gif he fall or ocht misteris is nan to help hyme, and 560 better is in al places cumpagny, na to be alane, ande mar fuet is to j, flep twa to gydir, na ane alane, for langour ande warmnes and not good, gud cumpany, and wer is to brek a dowble raipe na a fingle. Item he fais, It is better a pur wvß barne na an auld fule kinge, 564 .A poor wise quhilk fore wane-wyt may peryfi a realnae, quhilk is gret vanite. ^*^r™han Item, he fais a man fuld tak gud tent quhe» he e»teris in godw an g1.^100i" temple, and her weill the wordw that ar thar fpokyne, and be in Goer* obedient to comandment, for do he nocAt, he wyll be mekle lakit, 568 quhilk is gret vanite. Item he fais, that better is the obediens of a 2
18 obedient. Not hasty of speech in 572 \
THE WISDOM OF SOLOMON.
576 mouth to body to sin, thy sin as natural, to 580 thy cost.
'j,e -wyfma». J ' na the Offerent of the _ full. Item he fais,' a man fuld nocAt be our hafty of fpech in his prayem, for gode i» hie hevyne feie and knawis al his dedis word and wyll in erd, thus few wordie and effectuous is beft fore hym. Item he fais, that efter mekle befynes folowis mony dremis, and efter mony verdis f[o]lowis mony folis and eroum, and bydw та» kep weill gif he ocht wo wis. Item he fais, men fuld nocAt len thar mowth to kiß in hop to gar thar body fyne, na nocAt wit god before the angell of the inclinatione of thar complexione to put thar condifcione in miffort'one, but euer dreid to difples god. Item he fais, that a couatous gredy a vrech may ne neuer be fulflllyt of gudis in his hart, na he that louis richas ouer mekill fal neuer have gret Joy of J,aiw. Item
is never saa rich man 584 wealth1?i8
he fais, quhar mekle riches is, thare mone be mony feruandze to difpende thai gudú and gowerne ],aim and the poffeffor taki's bot his lewyng thar-of, and quhat profet has he of the remanent bot at he feis \aim with his ene, and ar callit his, qt¿Aí7k is gret
vanite and afflixone of fpreit, quhilk is ane of the werst in the sleep after er¿e. Item he fais, that efter gret trawall the flep is fwet, fa that toil is sweet. 588 me» et DocAt our mekle, bot the oure gret fyll of the mycAty ma» latos hyme to flep, and changú his complexione in were, and oft fore thocAt of his riches he walki's in wntymis : quhilk is grete vanite and afflixone of fpreit, ane of the werst that is in 592 the erd. Ite?», thar is an vthir gret vanite that quhen a feruand that a lorde traiihs in, is richit throw falfat of his master wel in-won wone gud : quhilk is ane of the werft that is in the warlde, fore nothing^0*' comonly thai gudis profetw nocAt, bot wítA gret fyne ar voninge 596 and with gret trawaill are kepit, and WítA grete forew gais away, [Fol. 9.] with gret dyfeß and afflixione of fpreit, and his barnis deis begam. Item he fais, god gewis the gud ma» luk grete, and píente of gudis, and grace to fpend thaim in es and honore, and to 600 the wyket та» he gevis mekle wafte, and wane lawbore and grete difeß and afflixonne of fpreit, and neuer gud day of It : quhilk Therich man is gret vanite. Item he fais, he is mekle behaldin to his god, that holden to has gewyne hyme the warkh'e gud at will, and fyne grace to 604 difpend It to plefans and velth in this warld, bute ony myffortone, in al delitos : quhilk, and he be wnkynd, is vorth gret pwniffione
THE WISDOM OF SOLOMON.
19
afterwart. Item he fais, he has gevyne til ojûre al haboundans of warldis gudis that thar hart defyryt, and jhit gaif thaim neu«/1 some have . his awne oyß, y-. bot ay not powar to ipend a peny of that gude m 608power to levand thar gudw til ane othir, quhilk louit hyme neuer in his gS^f. their lyf : quhilk is gret vanite and afluxione of fpreit. Item, ane oJ>er °o„|™fem a vanite is, that god has gevy« to fum та» plente of warldw gud, adl^^ease* and has here gendrit he and his barnis ane hundreth barnis of 612 *° *™ lell matromonjhe, and has lang lyf here in this warld, and jhit he, thjjjj na hie, fal neuer hafe a profytable na eiful day in al thar lyf. Jj*™ ьопГ* Item, than faid he, "I hald better the ded barne, that neuer was borne quhylk in this warld, na faw neuer the licht in this warld, 616 na he that had al that gud, and neuer a day in es \er of, in his lyf: quhilk is gret vanite and afllixione off fpreit in this warld." Item he fais, that al the vifmaMis wyt is in his mouth, and thinkw that he has neuer ynouch of It and euer is techand and lerand, 620 and quhat jian has the wyfman mar na the full, ore quhat mar has the riche na the pure in this warld, fen al gais agait to the eijde ? Item he fais, It is better to defiir the thing Jow feis nocAt that is the Joy of hevyne, na the thing J,ow feis in this warld, 624 for the tan is bot temporale and corruptable, and the toiAir is perpetuall. Item he fais, quhat mая is to cum in this warld, his name is now writin ande writin weill that he is ama» ; for 2°1шлУвГВ na thing is bot at var, na thar was na thing bot at Is. Item 628 he fais, it is noeAt to a man to ftrif agane mar matter than hyme [Foi. 94.] felf in Jugme»t. Item he fais, it is noc/¿t fpedfull till a man of fympil knawlege, til inquere our far in fubtyll materis of godi's Jjf^£t"5£ prmate, but to inquer and knaw wi'tA fobirnes at mav fuffice, fore 632 . gret vam'te. Item he fais, quhat profyti'e It' to ma» tul far. enquire too ell is inquere of thing that pafß his wyt till wnderftand, and belangi's hyme nocAt to knaw ? But it is fpedful to gouerne hyme wyfly in this present pilgrimage, quhilk paflis as a fchadow daily, or quha 636 can tel hyme quha fal fucced til hyme afterwart, or quhat fal hapin in tyme to cu»i ? Item he fais, it is better a gud name na Agwdnai»£ mekil riches in this warld or ony othir precious Iowell, fen he ricbes. monе pas of this varlde and wat nocAt the hour na day, and at 640 the day of his birth is the begynyng of his ded. Item he fais,
20
644 tertimnjoy;
648 are sad, and fools are joyous. Better is it to be corrected byawiseman 652 Ъул fooured for tili1 Tffisfi
THE WISDOM OF SOLOMON.
that fen man is fykir he mone de anís, It is gret wyt to purway weill tharfore in tyme, and quhill he has tyme i» this varld ful of vanite. Item he fais, It is better to cum to the houß off ernyft na to the houß of blycAtnes, and to the houß of fadnes na to the houß of Joy, and better is crabing na blycAtnes or laiching ; for the tane forjeto'« to think one the end, and the totyer thinkw one the va»ite of this warld ; for vyfine» are ay fad, and fulys ay blycAt, and oft tymis be the fad £o»tina[n]s of a wyfman * rt " . fulis are correkit and ame»dyt of thar wyte. Item he fais, better * . is to be correkit witrt a wyfma», na to be flethit witA a full, and the ftrublyne of fulys crabis the vifma», and gar )>aш tyne his frendfchip and fauom of his harte ; and better is the fiiting of a
frend, nar )>e fleching of a full. Item he fais, better is the end of the vrefone na )>e begynyng, and mar is lowable to god with a 656 mek ma» na a predfull, and pacient тa» na a Irfull, and a fturtand, quhilk makw reddy dyscord. Item he fais, a ma» fuld nocAt Men bí°tod ^e our na% to pronu»ce his wordis in his Ire, fore It gam a тa» hasty of exced radeley, and fay thing that he wyll efter forthink, for Jre 660 resti'« ay in the fulis breft, quhill his tyme cum. Item he fais, men fuld nocAt argwe, quhy the tyme bygane vas better na the tyme at is. Item he fais, visdome is nocAt profyt, but riches ; na Wisdom and riches best riches na worth, but wifdome; for riches bem wyfdome befor together. . , ' . '# 664 prince« & defendw. Item he fuis, wyfdome w¿tA riches тakw [Fol. lo.] the poffeflor her till have honore and gud endinge. Item he fais, that na man may fy»de faulti'« to correk werki'« that he has maid. Item he fais, that the gret god knawis al ma»is curage ; 668 and fum fore the vifdome, he cheß til hym felfe, and vthir fum he difpiß and rafuß for thar wan-wyt and foleis. Ite#i he fais, men fuld in gud dais vß gud thing'«, and kep )>aim and beware fore the 111 day. Item he fais, that gret vanite is, and 672 afluxione of gud fpreitw, to fe the rycAt gud wyfman peryß with his rycAt and vyfnes, and terains in heill and velth lef lang. Pity to be Item he fais, a man fuld nocAt be our Just, bot he fuld have pete, mixed with justice. and mell Juftice and mercy to gider in Jugme»t. Item he fais, 676 fulys deis or half thar dais be gane. Item he fais, that it is gud to defend the rycAtwyß and the pur, fore god maid baith, and repent.
THE "WISDOM OF SOLOMON. knavis al dedis and thocAt. Item he fais, wyfdome is mar ftrenthy na gret powere temporal! of princi's, and fais that few ar fa rycAtwyß, that thai do na vrang, na fyne, to god na to man. Item he iàis, a man fuld nocAt len his em tyll all at he heri's, na trow nocAt lic/itly J all relacions. Item he fais,' a man fulde here weill, ore he anfuerys, and таk hym, quhilum, to nocAt here at he heri's, and namly trow nocAt al vpone thar feruandis, that men will fay for pras ; It may he for Inwy of thaim mar na fore profyt of the lord. Item he fais, he aifait al thingte in this warld, that mams mynd myeAt have in knaw1ege wttA wyfdome, and faid till hyme felf,
21
680 w?ong?° "° Do not ^|Jer ¡J* 684 wfedomfbut ыш; from
"now fal I be wyß, and knaw al thing¿s that man may have 688 knawlege of in this warld, and ay J,e mar that I prefyt to wyfdome, the farere It fled fra me ; fore thare is na wyt in this erd, that may knaw the hicht, and the depnes of It ; quhilk paiSs al ments wyt in this warld, bot anerly of the grete god. Item, I 692 co»fiderit the gret differens, betuex wifdome and foly, eroure and rycAtwimes, and amane al thir I fand the womw mar bitter na He found ° "women more the ded, quhilk is the gyrne of the hunter to tak the wild beûis ; than ande her hert, the netw of fyne ; and handis, the fetterw of luft to 696 hald men in hir bandis ; quharfor quha will p1es god, fle fra thaií»." Item, na wyfmen fuld behald the bewte of women, that thai be nocAt tan with thar fuet blenkw. Item he fais, he focht amang те» ?°й one man ' "ma tnouquha fuld be wyß, and fand amang a thoufand bot an wyß, bot 700 amang roте» he fand neuer an, in al his lyf. Item he fais, that butofTomen god ordanit the ma» to be wyß and rychtwyß, bot he mellis hyme, of his awne wyll, witAin fa mony diuerft materis, but end, at nan may knaw bot god, quhethire ill or grid. Item he fais, 704 lalamone fais monу vyß wordw in his buki's, bot quhay may knaw be his wordú quhej,er he was vyß or nocAt, for vyfdome fchawis ^J^J, nocAt in wordw bot in dedis. Item he fais, \e wisdo?»e of а Ц^i*^ wyfman fchawis by Ыs co»tenans, part, and hawyngys of body, and 708 wyfage, and the maist mycAty fchawis thare face quhiluM. Item he fais, he that is wyß kepis the bidinge of god, and his Juge- and ь keepmentw. Item he fais, thar fuld na ma» hyd fra god \e face of bidding. god lang dueland in his I11 dedis. Item he fais, a wiûna» may 712 do quhat euer he wyll, and hw wordi* ar full of prudens, and
22
THE WISDOM OF SOLOMON.
quha fa dois biding felis na Ill eftire. Item he fais, that na man may rapref the werk of god, na fpere quhy dois god thus in 716 this. Item he fais, al thing has tyme, na it is nocAt in manis knowsttie Poware to knaw the tyme of j,e paflag of his faul, out of J,e dSth °f Ш body na to hald in his fpreit, quhen god will at It pas, na he fall haf na powere of It in the day of his ded, na than tholis 720 nocht the paffions of ded hyme to tak reft, na fal nocht than the mycAtis of the wykit тая fauf his lyf, na profyt hyme. Item he Great lords fais, gret lordi'e ax quhilum hafand powar our mony puple, & more for mar fore thar ill na for thar gud, and thar dampnacione na their own ill 724 faluacyone. Item he fays, тonу men ar in haly placw louit in than good, j thare lyf, as haly men quhilk did gud deid in thar lyf, quhilk God strikes is bot vanite. Item he fais, that god ftriki's his fentens fudanly suddenly the -. , . . wicked. vpone wykyt men. Item he fais, that nocAt witAftandmg god of 728 his hie gracious paciens tholis fynarä to ly in thar fyne, and talcM na vengans one ],aim lang tyme, jhit quhen he ftrikw, he ftrikí8 his ftraik fudanly, quhen he feis thai wyll nocAt amend. Item he fais, that the dreid of god is the begynynge of wyfdome, 732 and quha dredi'e hyme nocAt, may neuer be wyß. Item he fais, The wick»! It is nocAt fpedfull till a wykyt man, that wyll be eondampnit, Ion«» they that he leif lang lyfe, for the langar he leif, the mar fynis and mar payne deferuis and the fchortar the leß. Item he fais, It is 736 gret vanite that al thinge that cu»ris in this warld, to pure and to riche, to wyfman & to full, al is kepit wncertane, to the end knowshi *^at na тш 4.u^ieli'er De be worthy to Joy, or to payne, in 'tt*e. the warld to cum. Item he fais, that a levand dog is better na A living dog ' ° 740 a ded lyone. Item he fais, that loue, hatterent, Inwy and fyk a deadii'on^i thingw endw al in this warlde. Item he fais, et and drink and таk gud cheir, and hald thi persone weill at pointe, and thi Keep thy veftementw clen, and thi conciens qwhit, and lat nocAt the a vestments 7 * 744 noyntment failje of thi hed, and thi membris, and leid thi lyf wrtA anoint thine thaiw that the louis for the day of the vnftedfaft lyf. Item he fais, that al me» fuld be befy, to do fum gud in thar lyf, for thar 0 some fal neuer gud deid wnreuardyt be, in this lyf, na 111 deid wn748 pwnift. Item he fais, as flfch ar tan wttA hukw, and foul witA [Foi. il.] lyme wandw, fo is fynarw tane be-for thare tyme. Item he fais,
THE WISDOM OF SOLOMON.
that oft tyme has ben hard, that a gret cete has ben fegit with a gret prince, and jhit a pwre man has rafit the feg thar-of, but harme, quhilk was done with prudens and wyidome ; quhar-fore he lovis that mare na a gret mycht of princù. Item he fais, that now is louit mar the mychty man, na the wyfma» with al his wyt. Item he fais, the word of richme» is better hard in fcylens, na the pwr ma»is word in gret audiens Ryt in the row. Item he fais, better is fewe worthi me» in batall, na mony comonis, fore multitud na victour mais. Item he fais, It is gud to be lell, and kep condifione, fore feldom cumys fa1s ma» tul honour. Item he fais, it is fpedful till a ma» to do weill till hyme felf, quhill he is her, for quhe» he gais, he tynis the Joy of this warld, as the beis, deand, tynis the fuetnes of the hwny. Item he fais, the vifdome of the wyfman is in his rycAt hand, and the foly of the ful in his kere hand, and the pert fulys wenis that пa ma» fuld be maid of, bot fulys, with grete men. Item he fais, I faw ful fet one fegis of honore,' and wyfme» fet one lawar fegis, and wnworthy me» ryd* ° ' J * and one horß, as lordis, and worthy men gangand one fut, as pagw or femanáis, quhilki« for wifdome war worthi to be princà pem. ' Item he fais, mony ma» makw a flak, in an vthir mams vay, and fall fyrft thar in. Item he fais, a bakbytar may be lyknit till a neddyr, that ftangi'« men or thai may get knawleg of hyme in hyddyll. Item he fais, that vifdome is euer in the mouth of vifmen, ay ful of grace and gudnes, and the foly of the ful gam hyme fnapyr, quhen he venw to ftand, and euer his deid and hi« word ar in foly and glakitnes, and witA vthir fulys, and taki'« nocAt tent, quhat folowis efter. Item he fais, that mekil mttltiplicacione of wordw may nocAt be but fyne, and thar • . a i i %. • is oft tymis neid & miner. Item he fais, al the fulys lawbor is bot tynt, trawell, vanite, and afflexione of fpreit, but profyt ; na thai can nocAt hald thar co»tinans, na gang in the way cumandly. Item he fais,' va is It to Jbe land,' of the quhilk the king° is -a * barne, the quhilkw the princi'« ettis tymly, and the realme is bleffit that has a worthy kinge, and of the quhilk the prmcw ettw in dew tyme, and erear for the re«toring and refezone of his natur, na for lichory. Item he fais, men fuld loue the penny, for to the
23
752 better than princes. 756 Be loyal. 760
764 Fools sit on tilС sCat of honour; чпвв men on lower seat». 768
772
776 Muitipiication of words cannot t>e without sin.
'80 woe to the land whose ^3. » * 784 Money an-
24
THE WISTOM OF SOLOMON.
[Foi. и».] Bwereth all things. 788 Ba^ not t ie
pe»ny al thinge obeis. Item he fais, thar fuld na ma» ban hi's kyng, na mwrmwre hyme in thar collacione, na cwifent to detraccione of hyme, for the fowlis of the hevyne bene the woice to the niesj. kinge, quhilk fal gif the fentens thar vpone. Item he fais,
sruMPil'
^ met to ^e traweloum and pilgrymys, for bow fal finde the froyt thar-of mony jere efterwart, and fal flok mekle fyne. Item he fais, quhe» the cloud flaifo's, the rane our-ftrenklys the erde, and earn the corne grow in habonndans abwne the erde. Г ... Item he fais, quha dreidis al vindw, and confiderys the clowdis, fall * ' * neuer weill faw his corne. Item he fais, It is hard to a ma» ' to knaw how the banis of barnis ar chapin in thar moberis wambe, na quhe« the faul paß out of the body, quhare It gais. ^tem he fa^s, 4.una can 8^ a refone for al thingi's that god has maid in this erd, lytill and mekle. Item he fais, it is a fuet
792 Who dreads winds and clouds will never sowhis corn. 796 gTveV^ason Lartofgs
800 fycAt and a plefirad, to fe the fone i» the hevyne in a fair day, and thane fuld a ma» have my»de in his lyfe one the nuVknes that Young men is in the law parte,' ande do fua her,' that he ferf nocAt to cum wisdom'^am tnar" It*m tiH a Jonge man he fais, at thai fuld 1ere vyfdome, and 804 do ay gud quhill thai ar here, and think at the gret Jug fal do Juftice oif of al dedis that manis fone dois here. Item he and all men fais, that all men fuld fleme Ire fra thaim, fore It latos the wyt avoid anger. to determi'ne trewly betuex gud and Ill, and loue weill paciens 808 and clennes of lyf here. Item, he bidw jongeme» kep tbaim Fra should avoid unprofitable delytú, in thar jouthag, fore al that is bot vanite think of the and lycAt, tranfitoure blycAtnes, wnwalable, and thinke at a day of kAment.pun" punyfing fal cum quhe» al sal be pwnyft. Item he fais, at the 812 fone, the mone, and the flernis fal al twrne agati, quhen the moon will be dreidful day fal cum, and thane fal al thinge apere. Item he fais, that thar fal cum a tyme at the vertuows of the hie hewyne fal mofe, and thane fal the ftarkeft bat was before fchawam fal 816 be gryndam of gnmell, thate wont ware to fchaw gud metw ыаё S*i1 m cau^nys and in ernes lukand out at het and ftinkand caverns, dums, and the rewis and fyne fal al ryß to gyddir at the vocis of the angell, and fal al the dochteris of wykitnes al worth deife, 820 and al that trowis in thare enchantme»tw : and than fal al, that and dread _ [Foi. i2.] flefche bare, dreid the Jugmeret, quhe» al me» fal enter i» this
25
THE WISDOM OF SOLOMON.
hous etemall. Item he fais, thane fal thar be mekle greting and ' & ° gowlynge, and than the cpowdir that man was of twrn agan in * ° " the fyrfl: forme, and the fpreit of man fal turn agan in the powdyr, and gange till hyme quhar it has feruit efter the Jugment ; quhilk is gret vanite and afflixone of fpreiti'«, to think one that day, that fal be fa dreidfull, that the angell of the hewyne fal bitterly gret. Item he fais, quhen was callyt wyfeft of the warld, maid in his contemplacons mony prabolys full of wertew, that he had foucht be his wyt & vyfdome, that god had gevyne hyme, and maid of thaim fondry bukw, to tech o)>eris that
judgment. There will be much weeping, and man 824 turned to
828 men made verbs. To teach ОТ II 01 Й
fuld cum efter his day. Item he fais, the wordis of wifdome quyknys gud menis wyttw, and opnis thaim to confane vyfdome, and the vnderftandinge of the cauß quhy thai ar faid ; for the parabolys bot that r ' ar nocAt tan be the fyrfl: face, . . fuld be be the documenti* of wyß clerkw that knawis the fubtill ymaginacione of the fayar, gevyne to tham fra the fa)>er of hevyne. Item
LÍU.lt
832 ытbut they are not to be un836 „¡¡¡J. at
he fais, It fal nocAt neid to ma»is wyt to fek ma buki'« for His books are sufficient for wifdome, o]>eris than thai that he has maid, for ]>e wyfdome of wisdom. thai?» was gevy» hym fra the hevyne, fra al mycAty gode. Item 840 he fais, quhen me» fekis ]>e wyfdome in mony bukw, It ftoppis his wyt, and fal neuer fynde ane ende, for the farer he fek, the leß he fal fynde at the ende. Item he fais, our mekle thocAt, Jiuch. . *
'
' thought over
ftudy and befynes, to our-feke buki'«, irkis ma»is wyte. Item he fais, al wyfme» fuld tak tent to the ende of this buk, that is to loue and ferf god our al thing, and kep his bydinge, and kep fra 111, and do gud quhill he is here ; for at the gret Jugment, all 111 fal be pwnift, and gud Reuardit, and thar fal al thys warld temporall take end.
Expliciunt dicta Salomonis per manum V. de F. fyc.
844 men. keep from evil ; for all will be judged at the 848 lastday-
26
(7.) EATIS EATING. My eon, study which thisï book, 1 is left for thy im provement. 852
856 The good never die ; but there is an end of the wicked. [Fol. Ш.] 860
864 Study this trea tise whilst thou art young, and canst be trained as a tree. 868
872
Know that there is a Maker of all things;
876
880
f"y dere fone, wnd«rftande this buk, pow ftudy, & reid It oft, and luk, Her fal jxw fynd thi faj,«ris entent, To the lefte in amendement. Think J,ow art growin of hyme memor, As he of his faj,ir before, And thinke at thai are neuer dede, Quhill gud memore Is in thare ftede : Bot gyf thai laif viciously, Think than thare tyme is al gan by. And gyf fwyk cauß fall fal in the, Trow weill at J,ow fal punyft be, In this lyf here, with mekle fcham, For J,ow fordyd al thar gud nam. Fore-thi, my gud fone, wnderftande, And tak this tretyf oft in hand, And fet weil thar-one thi entent, Quhill J>ow art yhonge and Innocent : For fo lang art J>ow able alle To grow as tre up gret & finall. Gyf at J,ow fchapis to bounte, Thi branchis braid and gret falbe : And gif J,ow fchapis thaim to wice, Infortune will wndo thi price : Gyf J>ow vald wyt quhat thi»g It Is Efter, as I can, I fall the wyfi. Thar is a makar of al thinge, That gouernys thaií» ay, but faljeinge ; That gewys to mankynd Wyt & Ikill Fore to depart the gud fra Il! : That is vicious wyfi doinge The euil is vicious fais levinge :
12
16
20
24
28
32
BATIS HAVING
THE PROLOGUE.
The fyrft Reuard wyll we fee, The tatyer mone ay punyfte bee ; 884 "We twa refemblis godis mycht, And neuer mar wyll do bot rieht ; Nan vthir infortone can I kene Departit here amange thir men 888 Bot al fie punyfeione as this That gode wyll fend men for yer mys : Na gud fortone can I nan see Bot his reward for gud buntee : 892 That we weil be enfample may Se fall, and fallis ilke day : That pwre men, cumyne of fimpyl hlude, Wertuouß, and gevand cauß of gude, 896 "Worthis tyll erlys duki'e and kingw, Quhill thai misknaw thar gouernyngis And fra thine-fureAt luk thai abate, & fallys hail fra thare efitate : 900 Baith landys and lordfehipis fra thaiw fell And worthis wrechis bondis threll. Sua that fortone and infortowne Is reward of punyfeione : 904 As me» gevis cauß in thar doinge, Till have reward or pwnyfing. That faid falamone fum-quhill He faw a thing, hyme lykyt Ш, 908 Sum BycAtwyfme» and god-lyk baith, "WVtA "Wykyt me» & wnewyne lyk acaith. To that, my gud fone, thus fay I, And me» may find Weill varandly, 912 In fanct dauidis falter buk, Quha can It wnderftand and luk : Thus nane may wyt quhy that fuld bee, Bot he wyft ilke preuatee 916 That is and was and fal be eft, And fie wyting till nane is left ;
27 who rewards good and evil.
36 His punishments are our only misfortune ; 40 His rewards our only good for tune. 44 Poor virtuous men rise ; 48 but by their own faults lose all again. [Fol. i3.] 52
56 Solomon saw some righteous and wicked men fall alike. 60
ал But David telle °* us that God only knows why this is.
68
28
RATIS RAVING
920
Believe He does but right ; as I will show.
924
928 Some righteous men suffer, but no mau is without sin; 932
936 [Fol. i3*0 and their tribula tions bring for giveness. 940 God punishes not the wicked here, but with the devil. 944
THE PROLOGUE.
Bot till that god that knawis all That was and Is and fore to fall : Thai three termes ar ay put In tyll his rycAtwyfi Jugment, And ihaffis cauß, wil, & qualite ; Of thai tymis fa demys he, Trow weill, my fone, he dois bot rjcht, How euer men thinkyt in thar ficht, As I fal jhit mar opinly Schaw fur/At fum cauß in to party. Sum rycAtwyß me», and god lyk baith, Hawys gret anoys, fchame, & fcaith ; Trow weil, It aw rycAt fua to be Fore cauß mowand, fore quhat is hee For-out trespas that here can leif ? }hit than wyll god fyk grace thai»i geif, That fettw maift part thar lewyng In rychtwyfnes and gudly thinge : For ojier part in thar myfdeid, Sen nan al may rycht thaim leid, Sal her have tribulacioune, That fal be thare Remiffioune. Bot quhay fo lewys viciously, In wykytnes and terandry, God wyll thaim nocht punyft be here, Fore deuillyk dedis ar thai»i deir ; And fa his rycAtwyfnes wyll fe, That thai -with deuill punyft bee. This is the prolouge, I begyne To fchaw how grace witA dedly fyne. Explicit prologue Incipit liber, Sfc, 8fc.
72
76
80
84
88
92.
96
RATIS RAVING
BOOK I.
948 ТТЮrе-thi, my Suet fone, procur grace, J- To be fo ferand of thi perches : Fore, wit Jow weill, fore out that thinge May na ma» cum to hie jarnyng, 952 To honor, na to gud riches, Na jhit to ftat of worthynes, Bot gif It be befyd refone Fore cauß of wer conclufione : 956 As )>ow may fe of mony thinge Gret mifchef folowis al vynyng, Ande, gif J,ow jarnys to fe the way To met wi'tA grace, I trow fow may. 960 Cum thar-to best on this man«r Luk nane of thi fyve wytti» fere, That is, the noble gret treflour, i hat god gaf mankynd herebefore, 964 Be miikepyt, my fone, in the. Fore, trow yow weill, gyf It fua bee, Sum wyce wyll occupy that place, And led the fray the way of grace. 968 }it fal I ken the quhilk ar thai Sa that J,ow haue na cauß to fay, pow knew thaim nocAt and let thar by J)ow kepyt thai/» nocAt tendrely. 972 rj\he fyrft of thaii», I call the fycAt, That is a wertew of gret mycAt : Fore quhy, It mak¿s the knawleginge, And ledis the at thi jarnynge 976 Fra place to place, quhar ],ow wald be ; Thane Is it mifterfull to the Till have thai placw veil in thocAt, And fe gif foff may scaiAt the ocht : 980 For gif >ow feis thaim lyk to Ill, And takis thaim furcAt fyne of thi will, That vertew twrnis J,ow in wyce, And infortone thar next belys :
29 Procure grace. 100 without which no man comes to honour. 104
108 If thou desirest to meet with it, come to it in this 112 Abuse none of the five s 116
which I tell thee, that thou mayest 120 know t' ™~
Theßrst ii eiprht which enables 124 шеи to go from place to place. [Fol. i4.]
128 and to escape in jury. But if thou neglectest the 232 warning,
RATIS RAVING
30 punishment follows.
The second is Hearing, which enables men to get learning ;
and so rise to honour.
Wherefore,abuse not this sense, lest some vice de stroy it.
The third is Smelling, which enables men to distinguish sweet and foul scents.
Through good odours, a eick man may recover his health, whilst corrupt odours maykillahealthy
[Fol. i4ft.] Bad air kills sooner than the sword.
BOOK I.
984 For that is It that rychtvifly "Wyll punyß thi wrang done viekitly. Чаk her to tent, gif \ow will thrif. The to],er of thi wittw tyre 988 Is heringe of thine em twa, That gevys confait to the alfua, Throw wordis and recordw feir That J,ow may witA thin em here, 992 To 1er foiens that masterer redis That mony me» til honore fpedis To knaw profyt, and efchew fcaith, Tyll help the and thi frendis beitA. 996 For-thi fpend it nocht mys I red ; Fore J>ow dois, into that fted Sum wyce will rut and haf repar, And for-do all that wertew fare, 1000 And j,ow may uocht afonje the, And fa for cauß it fuld fwa be. Ihe third wertew is fmelinge Of nes, that makis the knawleginge ; 1004 Quhilk is weil fmeland fuet odore, And quhilk is Itinkand aire vnpure : It fuld be tendyr and kepit weill, A tyme a man may fie odore feill ; 1008 Sa weill fmeland and fwilk thinge, It may таk fyk recomforting Tyll hed and hart and al the laif Quhar throw a fekma» heil may have : 1012 And he that is baith hail and ferre May fite corrupyt ayrw feir As at his hart and at his hed, That na man may hyme fauf fra dede. 1016 Tras weil the philofophum word, Than fonar flais ill air na fuord, As men fuppofis now, veill and mare, In thair dais than thai did aire,
136
140
144
148
152
156
160
164
168
RATIS RAVING
31
BOOK I.
1 020 That ill corrupcionne of aire Will fchort levyng & mekle empare The me» that cuotís quhar it is, And kepis thab» rakleily & myß ; 1024 And maiftens gud and kindly ikffl. In thare bukù as faid ws tyll, That thir thingi« that I rakyne here Wyll fmyt men that are hail & fere. 1028 The fewir agow, the fames of E, The fellone byll that dois me» dee, The lypir and the faland 111, "Wild fyre and feaw thai rakin till 1032 WitA vthir fum ar les to dout. Fore-thi thir have I rekint out, Sa that ]iow may perfaif thar-by, To kep that vertew tendirly. 1036 The ferd wertew is nocAt vncouth, That is the taisi of manu moutA : That mais defferens and departing Betuex fuetnes and vthir thinge. 1040 War It nocht comone to ws all, A fair wirtew men vald It call. And for It feruice al comonly, It auoht nocht be the mar vnworthy. 1044 }hit than thar Is ane vthir taift Suld nocht difpendit be in waift. lhat is the office of thi tunge1 Tb That seruice the baith auld & jong, 1048 To fchaw quhat is thine entent, It may do gret amendment, And It be kepit wertuowfly, Bot thai fpend It in to My, 1052 And bringw fca«tA fchame and ded. For-thi is profitable to led " Notó de lingua" is written in the margin.
Corrupt air shortens life, and 172 weakens men,
and masters all skill. 176 These ailments strike down strong men ; Quartan ague, soreness of eyes, 180 boils,falling sick ness, erysipelas, etc.
184
The fourth sense is Taste, which Igg shows the differ ence betwixt sweetness and the contrary.
192
Yet is there another taste not to 196 be abused.
200 This is the office of the tongue, to express one's meaning.
204
32
[Fol. i5.] Be careful of whom youspeak, and what you say.
Understandthese six things, and you will do rightly.
Therefore, prac tise caution in speaking, whilst young.
So, as in any case, to have the habit. The fifth i the sense of Touching is of good service ;
forbytheirhands men gain wealth.
Some, however, lose life and lands by the same means .
EATIS RAVING
BOOK I.
Sa weill and warly thi fpekinge, It may the nocAt to gret fchathinge : 1056 As our elderis has techit ws, To tak kep our fpeking till ws ; 208 Quhatt that we fpek, and the place quhare, Quham of fyne quhome til thai are, 1060 The wordi's fpokin in quhatt maner, 212 And jhít fe to the placw fer : Gif J,ow this fex pontw feis, pow may find findry qualiteis 1064 To do perfyt and fek fyk gudnes : 216 Quha tab's kep to this fyndernes It is a wertew maift of price, In fpekin to be war and wis 1 068 And Jow may na ways vyne thar-to 220 Bot gif Jow oyß the fa to do : Fore nan may cum to his office But oyß that niak/s this mastms wys. 1072 Fore-thi, my fone, quhill J,ow art jonge, 224 With word/s of lawte vs thi twnge ; Sua that J,ow may, quhar euer J,ow Ъее, Haf that vs, but defykiltee. 1076 Qtf >ow the fyfft wnder ftandis, 228 That is the tuechinge of thi handi's, And baith has feling and graipinge, And fuld be led vrûh gud kepinge ; 1080 For [J'ai] ar inftrume»to wyß, 232 And maid to ferf of gud feruice ; For men may with thar handw deid Wyne gret riches, land and meid, 1084 Quhen thai difpend thar inftrume»tis 236 In wertew, and in wyß ententw. And gif thai fpend that in foly, The contrare Fa1t commonly, 1088 As mony men throw, werk of händig 240 Tynis thar lyf, thar gud & landis,
RATIS RAVING
BOOK I.
And worthis waryt that is were Than vthir tynfell is befere : 1092 To tell the al how mycht befall To lang ara»g men wald It call. Quha kepis thar handis Innocent, Fow mekle a grace god has thab» lent, 1096 As I fal the exemple tell, That gothra the huljone fell, At anthioth vpone a bryg Ane armit ma» in mydw his ryge 1100 Baith Irne and fteil & flefch & bams ffis awne hand ftraik in twa atanis. Sum faid the wertew of his fword, And ium to gothray faid this worde, 1104 That thai had ferly of that ftrak That na man thar myeAt ftrik the таk ; And [jit] was mony worthiar man Of ftrenth and body than vas he than. 1 108 And gothra anfuerd fympely, Sayand it fuld be na ferly, Bot al wais efter his entent That hand was kepit Innocent 1112 Fra al wulefull ewil thinge Mycht таk It fcham or defowling. Quharfor a gracious thing I fay Is to kep weill thin handi's tway. 1116 Thire fyfe witoe I haf the tauld, To profyt [baith] j,e jong and the auld, Gif }>ow can weill tak keip thar to, As I haf faid that J>ow fuld do. 1120 ГЛo the, my fone, jit ken I fall -L The four vertuouß pnhcipall, To giddiT with thar пйепв three Efter, as I can, I fall tell the : 1124 The vij to grace ar frendis maift, And giftw of the haly gaift ;
33
244 God gives grace to those whose hands are inno cent. Take God frey ofBoulogne, who cut a man 248 in two at one blow.
252
256 Even stronger men coula not have struck such a blow. Godfreysays that Ofirt ne tries t0 keep ¿0\) his hands Innocent of evil.
264
These arethe five senses. 268
272 Next he will tell the four princi pal virtues and theirthree sistere.
276 3
34
The first is Stalwartness ofheart, or Fortitude,
which, like to the other six virtues, isa mean between two ex tremes.
The one extreme is boldness.
Arrogance, envy, etc.. spring from pride.
The other ex treme is coward-
Í26-
RATIS RAVING—BOOK I.
"WVtA-outin thaim I can nocAt fee, How grace fuld frendlyk be to the. 1128 ППhe firft of thai four principall J- Is ftalwartnes of hart at all Be mouch difcomfort in diftres No w«tA tratourw in wykitnes, 1132 Bot It may nocht diftres endure, No wykitnes war in gud mefure ; It is the men that ftandys ewyne Betwex twa witw : fa ftandis al fevyne, 1136 Ilkan betwex witi'« twa Ar wmbefet, and ftandand fwa : A-bowe thaim is one mekle thing, And wnder thaim is thar vanting, 1140 As I fal fchaw the opinly The thingw that I men thar by : It at I call one mekle thing Is outrag, our gret jarnyng, 1144 Als weil to do that fuld nocht bee, As It at refone gevis to the. That wice is far abowe wertew : For-thi It is for till enfchew, 1148 It is in rutw fa1s and fell, As I fal tech the and tell. Ilhe firft of thaim is fuccudry, • Fellony the to\er, the thride inwy, 1152 Prid is the ftok at thai grew in, I pray the kep the fra that fyne : Come neuer bot euil of thar of-fpring : Tharfore It is one mekill thing, 1156 It paffis fare at one mefour. Fore-thi may nan in thaim aflur. Alfua gif )>ow will knaw and 1ere The gret wanting I fpek of ere, 1160 It is archnes that can bot hwn Als weill leuis that fuld be done
280
284
288
292
296
300
304
308
312
RATIS RAVING
BOOK I.
As It that is nocAt for to do. For-thi my fone tak kep thar-to : 1164 To men the gud leif the contrare And hawis thire duti'e feire Radnes that dar nocAt take one hand Scars wrechitnes that neuer wan land 1168 Styll coueryt hatrente, that is he That will nocAt luf nor louit bee. The ftok of thaiin is auerice, That tynis honore and al price, 1172 And than nan vthir froyt may fpring, Bot that I callyt our greb jarnyng. That wice fra werte-* far is vndyr, Se to men and have na wondyre, 1176 The men dois al that done fuld bee, And thot fuld nocht he leuis hee, His part is bot at refone wyll, May na man fay at it is ill, 1180 Fore-thi the men is wertew maift, And trew halely of the haly gaift. Quhat mifteris It mar of this to fay ? My menyng weil confaue ],ow may. 1184 rphe next wertew is rycht wyfnes -L That jarnis neuer mar na les, Bot that J,ow pres to do, my fone, RycAt as ],ow wald to the war done. 1188 Gif ilke mm that his is knawinge And rycht fa tak to the thin awinge. Gif Jow beis tretar at confaill, Quhar rycAtvyß part is lyk to faill, 1192 A-quit thi part, and ga thar fra, Or e1lts fchap to leif It fwa, That rycAt fuppowell have of the, And thi p«rt wnraprouit bee. 1 196 Gif yow haß owyn frend or kyne, That wilfoly wald defend or wyne
35
316
320 Fear and hatred spring from avarice. 324
The mean is best. 328
332
The second -vir tue is Honesty. 336 Do as thou ,would be done by. 340
344
If any of thy „.0 friends -wrongly Oio daim lands,
36
EATIS HAVING
1200 try to settle the matter accord ing to right. 1204
[Fol. i7.] 1208
Though wicked men prosper,
1212
follow my coun sel. 1216
1220 States rise and fall according to their deeds. 1224
Sometimes God worksdifferently. 1228 The third virtue is Prudence,
BOOK I.
Land, ore gud in Jugment, And it be, efter thine entent, Contrar to rycAt, or to the law, Be befy concord fore to draw Betuex thi frende and thi party, So that It cum nocAt wrangwifly. To na fyk end gif that yow may, Saifand thi confciens alway : Gyf J,ow mifgouernys that, allace, pow gais out of the way of grace, And will co»dampnit be alfone, And fra thin-furcAt thi thrift is done. Gif ],ow oucht tynis to be lell, flow fal wyne efter thris fo fell. Tharfor, my fone, fuppos at J,ow Se wrangviß men haboundand now In lordfchip and in gret riches, Do J,ow my confail neuer the les. Set nocAt thi hart in thar eÜyng, Na confent nocAt to wrang vy»nynge. Gif yow confideris weill, and feis Baith mifcheif and profperiteis Of our elderis, and of ws now, pow fal fe maifl pert, as I trow, Changand of ftatú, vp and doune, For cauß mowand of gud refone, As thai defalt таk of doinge, Sa hapins maifl of thar ending : Jit wmquhill godw private "Wirkw the contrar, j,ow may fee, Bot nocAt but cauß, wyt bow weill, QuheJer euer it forow be ore feill. The thrid wertew y. gud quantice ; i That is discret,/ war and wys. In the margin, gud qwentice.
:
352
356
360
364
368
372
376
380
RATIS RAVING
BOOK I.
1232 To fle perell and wyne profyt, Difes to chang in to delyt ; I[t] can bring feid in reft & pece, And wykit werk in foly feß, 1236 Til unknawin ken thar office, And fubtill craftie as at dewice 5hit can fcho, and près hire nocAt, That neuer jhit ftrenth of body mocAt 1240 Baftrenje malis, and amend, As that nobill frend hir kend, TJnrewlyt ryot red in reft ; Me think this is a vrertew beft. 1244 Quharfor, my fone, gif j,ow be wyß, Oft bow deill wrtA gad quyntys ; With It J,ow may thin erand фeid, Qwhen baith will failjhe ftrenth and meid. 1248 Quharfor gud quantice may Baith ftryf and dyfeß put away. My fone, luf nocAt til haf in ftrif With thi nychtbouris, na WitA thi wyf : 1252 Gif Jai or fcho has co»difcione Of nobilnes, or gret Renown, Do J>ow rycAt fa, than ar jhe meit, Ewynlik as athir part of det, 1256 Fall weih in concord and bounte : And vthir ways gyf j,a.t It bee, That fcho or thai be contrariouß To refone, or to gud wertuouß, 1260 Allai thaw fyrft wi'tA gud quantice, Gif J>ow wyll think to ek thi pnce, Or to reftrenje that foly That baith may be reftrenit by. 1264 Agan to me gyf jrow wald fay That J,ow one neid mone ilk[e] day Tyne of thi gudis or of thi price, Or ellw retwrn thai?» wice fra wice ;
37 by which men avoid danger 384
388 Bodily strength is not so power ful to aaraiure tumult. 8 392
396 [Fol. i7*.]
400 Quarrel not with thy neighbours, nor with tby 404 wife;
408 if they be unrea sonable, try pru dence, 412 that both be restrained. 416 If this plan fail,
38
RATIS HAVING
consult thy friends,
that they support thee. The fourth vir tue is Temper ance, which has two good quali ties ;
one as regards eating and drink ing,
[Fol. 18.] excess in which destroys health, etc.
Be moderate, else not much good will befall thee.
The other soothes anger,
which overturns men's judgment,
BOOK I.
1268 Quhen al gud quantice falys the, Than witA thi frendis confalyt bee, And do fo wertowß thi part, That all thi frendis, efWwart, 1272 Haf cauß to wphauld the, but faill, That ]>ow has done wää thar confaill. The ferd is temperans, I trow, A wertew gretly till alow ; 1276 And havis gud qualiteis twa, As I fal tel the quhilk ar thai. A qualyte of temperans Is ay weill reulyt with obfuruans 1280 Of met and drink, in gud mefour, That ma»is kynd dois beft Indwre In gud heill and profperytee, As ]x>w may confaif and fee. 1284 Gyf ]>ow wyll thar-of have knawleg, pow fal fe few of gret outrage Ouoht lange in gud heil lewande be, Or barnis haf of gret bounte ; 1288 For heil and generacione Is turnyt in corruptione, And fordois nobilnes of kind. For-thi, my fone, haf )>ow in mynd, 1292 And one mefoure maift ]>ow think, And namly in thi met and drinke. For-thi with ilke day mone )>ow Haf intenneting, as I trow, 1296 Be ]>ow a glutone or drunkfom, Na mekil gud of the may cu»i. lfua the to^er qualite Of temperans I trow this bee 1 300 Sobyr mefing of Irous wyll In wrethfull tyme to do bot ikill : For worfchipfull and Irous entent Our-twrnys Ikilful Jugement,
420
424
428
432
436
440
444
448
A1
452
RATIS RAVING
BOOK I.
1304 And mouis men than for to do That fchame and icaiAt opriíuis Q?] to Repruf, and mekill vthir thinge, Off es and honore the vndoinge. 1308 For-thi have alway the remembrans Of that gud wertew, temperans, Quhen J,ow art ftad ocht narowly With Irous wyll and gluttony. 1 312 Thir four wertews principall Ar to the faid now al hall, That beris the jetti's of thi refone Tyll opin and ftek with difcreccione ; 1316 Throw thai»t na wyte may have entre ; Be thar portar of gud bownte Oblift with all to thine entent : For he is heill and Innocent 1320 That is [in] purpoft leftand ay To wyrk wyfly and weill alway, And till fle foull cumpanye That ],ow may ocht be icaithit by, 1324 Alfua till fle al lyklynes Of yll, that berys lytill les Charg of repruf to ma»is ficht Than dois the deid is done wnrycht : 1328 Quhill he Is hangit that neuer ftall, For he was fundyne the theif with all. Sa demys me» be lyklynes, Quhen naye» bot god wat futhfaflnes. 1332 mhe formelt of thai fiftms three, -L The quhilk I ipak of ere to thee, Is ftedfast treuth in weill and way, And has gud qualiteis tway. 1336 The first of thaim is traift trowand In god, atour al thing levand, To louf and lufe and dout al thre, Sene he maid marekynd for to bee,
39
456 and undoes honor. 460
These, then, are aba thefourPrincipal 464 virtues.
468 He is sound who purposes to act rightly. 472
[Fol. i86.] 476 Avoid all sem blance of wrong;
480 for men judge by appearances. The firtt of the . о . sister-virtues is 4o4 Faith, which has two good qualione, trust in God above all ; 488
40
RATIS RAVING
For God man life,
gave
and made him in his own image ;
and has promised to raise all men at the last day,
to be judged ai they have lived.
[Fol. 19.]
Simple truth is of more might than any ounning.
BOOK I.
1340 That is the maift gud, wyt ]>ow weill, To be a man, and se and feill Havand the to\er profperyteis Faland to mankynd, as thow feis ; 1344 Fore atte fyrft tyme god maid maii, He gaif hyme lyf and fpretw than, That euer-mar monen leftand bee, That is a noble profperytee : 1348 And formyt hym his awn fygur. Quhar is thar ony fyk honore ? And gaif hyme wyt, refone & ikill, To knaw and wyt baith gud & ill ; 1352 Jhit has he hecht to do weill mar— Tyll raiß al me», rycht as thai war, On domyfday, lewand ilk ane, And al perfyt, and [with] fawt nane, 1356 That tyme to tak thar Jugme»t ; Пk man Jugit be his entent, Efter as his deid was gud or 111, Hyme felf to dome» fal be his will. 1360 Thar me» fal fe, throw godis mycht, That al thing fal be demyt Rycht. This treuth will have no questione, For god has grantit na Refone 1364 To men till knaw the qualite Of his micht, na of his maieftee. I-will nocht )>ow, my fone, for-thi Trow this in god al fympilly ? 1368 For fympill trewth is mar of mjcht, Than is al fciens of al flycht, As ancet lady ane the buke Can ken, gif the lyki'« to luk, 1372 How treuth the godin hart vpbar, Quhe» the vij fciens had faljet are, Quhill fcho com to the hieft hevyne, And wan price our the fci/úis fevyne.
/
/
492
496
500
504
508
512
516
520
524
EATIS RAVING
BOOK I.
1376 Can nan fa weill the vays rycAt Till the firft makar, maift of mycAt, As fimpill treuth can, trow Jiow me, And thar fal grace ay fundyne bee. 1380 The quhilk fuld maift mаk the keping, Gif bow be worth to have fyk thing, ^ff treuth the tothir qualytee 0'I call baith gnd and fair lawte. 1384 Quhar euer that vertew has rapar, It helpis weill and endis fair : It louis licht and eumpany Of ilke gud man & worthy ; 1388 And thar is nan fo fals a man, That he na wyll lawte luf jit than, And fay that gud war to be leill, focht he wald elh's thar claíA^s fteill. 1392 It is honeft in ilke place, And new jit wald difpleß to grace. The fareft merour in to luk The falow that neuer trouth forfuk, 1396 So fympill of ftate he can be fen That quha fa knew It wald nocAtwein, And he had lent thar pennis thre That neuer thai aganquit fuld bee. 1400 Bot It is feilar at al dewice, Thir lwmbarfo's gevis it mekle pnce, Thai dar weill better traift thar tyll, Than tyll the emperouri's wyll, 1404 Or till his obligatioune, Fore all his riches and renoune. QuheJ,er J,ow may, fone, a pwre та» bee, Ore gret riches growin to the, 1408 At-our thi powar preß j,ow the nocAt To tak to cryans J,ocht J>ow noeAt : Fore ay quhill },ow art funde leill ; All worthi ma» wyll wi'tA the deill,
41
528 Simple truth best leads to God.
532 The other quality is loyalty, -which
536 loves honest men's company ; evil menpraise it. 540
544
548
[Fol. i9».]
552 The "Lombards" trust to it more than to the Em peror's bond. 556 Eieh or poor, fear not,
560 if thou be leal, honest men will deal with thee.
42
RATIS RAYING
The second sister is Hope, which gladdens the de* jeeted,
and is joyous in distress.
Therefore do not abuse it, nor covetother men's goods,
[Fol. 20.]
and so incur loss.
Trust in the Holy Ghost, who first suggests hope.
Л
BOOK I.
1412 And do the eß and grete honore, And for na mifcheif fe thi diihonor. Quhen ilke thing cumis to the lycht Than lawte faireft is in ficht. 1416 And hop, the to\er fyfter next, i Can weill тak blycht, & bailful breft That difcomfort has maid al mate, Scho can refreß and bring to ftate. 1420 Scho can refrefch a fary thing, And тak with wyt recomfortinge. Gud hop left пeшr hire frend at Je lait, For perell na for mifcheif maift, 1424 And be rycht blytht in gret diftreß, Baith danß and finge weill neue/- the leß. Gud hop leftw rycht to the ded, WitA hir comfort and hir gud red. 1428 Sen gud hop is of fik bounte, Difpone It nocAt in vanite, Na jit in wnikilfull jar[n]ing ; Gif )>ow will cum to thi etlyng. 1432 Hop nocAt to have, atour refone, Ane vthir mams poffeffioune, His wyf, his gud, na jit his land ; Sik hop is wnperfyt failjeand 1436 Als lang as ]>ow, an vthir may Haf lyf, and bruk )>er Jarnyng ay, And ]>ow may wyt nan vthir thing, Bot errour of that wrang venynge. 1440 Gif hop be led wi'tA refone furcAt And wrang venynge vas neuer worcAt, Set al thi gud hop thar in maift In lypnyne of the haly gaift. 1444 Trow ]>ow rycAt weill that it is hee Bringi« to purpos al gud bounte, And i'Mis gud hop firft in thocAt, Haldis hir vp, and faljeis nocAt,
564
568
572
576
580
584
588
592
596
RATIS RAVING
BOOK I.
1448 Quhill gud purpos be brocht to end, And levis hir grace vpone to spend : Sa that gud hop in ilke place Has gret fauore help & grace. 1452 rphe jongeft fifter of thai thre wyll nocAt be forjet witA thee, That is dem cheryte the meik, Sa gud to pur folk and to feik, 1456 "With twa en gracious at neid, Pull of peite and almouß deid. pocht fche be jongeft, wyt Jm weill, Scho is maift tendire for to feill : 1460 Thar is na cr«atur levand Sa weill louit, I wnderftand, With hyme that maid ws al to bee, As is that madyne cheritee. 1464 For is nan fo witty and fo wyce, Na riches havand of fyk pnce, Na gret lordfchip, na dignite, Beand foroutin cherytee, 1468 Than It is as a thing of nocht : Fore-thi, my fone, have her in thocAt ; Scho has difpyt at all inwy, And jarnis na thing vrangvifly, 1472 Scho is louand in kind lawtee, Vncouatice, of gyftys free ; Sa fais paull in his doctryne, Thai are his vordis & nooAt myne. 1476 Than luf as j,oio wald louit be, And gif as Jow wald tak to the ; Luk J,ow gyf thi gud weil than Gif that Jow be to pwr a man 1480 And be anoyt in thi thocAt, Fore Jow wald gyf and J,ow may nocAt ; A rich mm gyf that J,ow bee, Luk one thi almouß J,ou be free,
43
600 Hope has great favor. The third sistervirtue is Charity, 604
608 fuU of pity and ahnsdoing.
God loveth „ , „ charity above all bl¿ things,
and without it, 616 all things are as naught. 620 She hates envy, [Fol. 206.] 624 as Paul says.
628 Give thy good will if thou art poor. 632 If thou are rich, give freely,
BATIS RAVING—BOOK I.
44
and so quench God's wrath,
aswaterquenches fire,
whatever thy sin be. The seven gifts of the Holy Ghost are most blessed.
Their place is full of grace and goodness. [Fol. 2i.] Call not beauty blessed,
for it is deceitful. But I will leave off, lest men call me hypocrite.
1484 To thaii» that are in miftyr grete Gyf of thi met and of thi drink, And alfua of thi vthir thinge To help thir nakyt with cleithinge. 1488 Sice dedis empleß mailt to grace That fuld he lard to thi purches, And ltanch the vreth of god almycAt, And fordo wengans in his ficht. 1492 Scho berys with hire lycor fchyr That ilokins fyne as vatter fyre. Suppos ],ow had done al the fyne That mocht do al thine euen kyne, 1496 Scho is of powar, -wyt ]'ow weill, To get al forgevyne ilka deill. The fevyne giftw of the haly gaift Are thingw that ar bleffit maift, 1500 For thai rek vp rycAt to the hevyne, And al that cumys of thai fevyne, Baith luf, lawte and chaiftite, And al gudnes, with al bountee, 1504 Springw fra thaiw, and fra thar place, As the deuifions ar of grace : That place is futhfaft in blytátnes And ful of grace and al gudnes, 1508 That is to fay the fyrft mo-ware, That gouwnys al thing les & mare. Quharfor leif nocAt in wrang vynynge, To call ocht e1les bleffit thinge : 1512 Sa burly bewtee of perfone That failjeis with corruptioune ; Fore bewte leftie bot a quhill, And jet oft tyme It prowys I11, 1516 Baith fa1s, fell, fainte and faikyne. Of ilkane couth I tell a takyne ; Bot fore thai ar to heir hatfome, Me lykw for to leif of as dwme.
636
640
644
648
652
656
660
664
668
BATIS RAVING
BOOK I.
1520 Sum men mycAt have me in difipyt, And call me lyk ane ypocryte. Bot neuer the les for fyk contrare Cal nocAt the thing bleffit that is faire, 1524 Na jit cal thane na bleffitnes The gret haboundans of Riehes. Vyninge of thaim is cowatice, Tynfell of thaim is dolorus, 1528 Kepinge of thaim is curaiouß, Ending of thaim is awantrous, In all this is thar bot difeß. Quhat bleffitnes has than richeß ? 1532 I trow quhai, that the futh will fay, Sal nocAt fynd cauß to bleß \eâm ay. Fore quhen me» lypnis i» thaim maifl, Thai fall & failjeis and has na left. 1536 Cal nocAt jit bleffit be refone "Wardly honore, na jhit renowne. And farly nocAt thocAt I fay fay, Fore men may -weill fe, ilke day, 1540 Renown and honore faill & fall. Suppos It faire nocAt fa witA all, It hapnis oft in mycAt to bee. Quharfore, my fone, I fay to the 1544 Call honore bleffit bot in waift, Beand bot giftw of the haly gaift. Sic honore hapnis in renoune Fore cauß of Her conclufioune 1548 Of tyrandry and fa1s vynynge That neuer had part of bleffit thinge. - Call nocAt jhit bleffit gret delyt Off flefchlyk es, na appetyte, 1552 To knaw thi imperfeccioune It blindis thi difenffioune. Ay quhill fum tribulacioune Маk thare Interruptioune.
45
672
Call not riches 676 blessed,
680
for he who tells . truth will not 684 bless them always.
Call not worldly renown blessed, 688
for it fails, 692
696 [Fol. 2ib.] 700 and whenill-wo? eannotbeblessed. Nor so call pleaeure, 704 for it blinds «s to our faults,
46
while pain teaches us to know God, and ourselves.
The seven gifts are at war with the seven sins, for a knowledge of which go to the hook of con fession (as I am neither monknor friar).
This book tells of the tencommand ments,
[Fol. 22.] which teach men to live righte ously. If thon art a clerk, take the book in hand.
RATIS RAVING
BOOK I.
1556 Sa that difes is mar perfyt, And better thinge than is delyt. Throw difes may bow wyt & feill To knaw god and thi-felwyne veill. 1560 A gret delyt is blynd alway, And feis rycAt nocAt bot eß and play, "WitA wyll and jouthed duelh's hee, Quhill eild and defeß cumyne bee. 1564 Than ar thai all had in diffpyt That ere ware maifbns of delyt, And haldin wrechis for thare play, Quhen fyk delyt is went away. 1568 Thir fewyne gifU's I fpak of ere "WitA fewyne viois thai are at were. Thai ar the dedly fynis fewyne, With al thar branchis, od and ewyne. 1572 Gyf J,ow will knaw thar condifcione, Ga to the buk of confeffione. Thar fal J,ow fynd quhat that thai are And al thar branches,i les and mare, 1576 "Weill better than I can declar : Fore I am rioter monk nore frere, That can difcryf thar fals milTourys, Sa weil as fum wiß confelTours. 1580 That buk can tech the and ken Alfua the co»ima»dmentw ten, That god wratt WitA his awn hand, And gaif moyfes, till wnderftand 1584 How men fal led thaiw rycAtwilly, And nocht difpleß his fenjory, That gevis al gud honore & grace, As he feis cauß in ilka place. 1588 Quharfor a clerk gif that J,ow bee, I pray the reid the buk & fee And befy the till wnderftand, i braiches MS.
708
712
716
720
724
728
732
736
740
RATIS RAVING
BOOK I.
And take thai tretyß weil one hand : 1592 Thai trawalys fal the think ful fuet : Suppos Vow think thai do the lete Of fa lang tyme in vthir thinge, It fal the cum to gud endinge : 1596 And gif Vow be a lawit man, Sum confeffour Vow get the than, That gud confciens havis and wyte, And tell hyme euer ilka wyte, 1600 That movis the one ony vyß ; And as he fal the devyß, Fulfill fic pe»ans as he the gevys. For Vu wat neuer how lang Vu levis : 1604 pow fuld be tendyr of that halue "Well mar than the flefchlyk halue : Por war Vow hurt and wondyt fare, "WitA al thi mycAt Vow walde nocAt fpare 1608 To procure the fum leich gude : But trow weill he is were na void, That feis hyme felf in dedly fyne, And can ly wondyt fa thar In ; 1612 Sa lang fall he neuer do Weill, Na neuer have hap to met with feill ; And gyf he hapnis fua to de, It is na dout his fawll fal dre 1616 To mekle penans and to fell, Gyf he enchapis the pyne of hell : Pore thar is nocAt bot mercy ane To faufe the faule that fwa is tane. 1 620 ¿hit fulde Vow knaw fum vthir entent, Pore dout thai twrne thi Jugment, And fpill and p^rwert thi refone "WïtA wrang deternúnacioune : 1624 Quhill one of thaim thi hart is nere, Baith tho<?At and Wyll is fet one ftere, And al thi fpreti's fet vnricht,
47
744
If thou art a layman, tell all 748 thy thoughts to a confessor,
752 and perform the penance, -which he enjoins. 756
760 He is a fool, who continues in deadly sin ; 764 His eoul will suffer penance, even if he es capes hell. 768
772 [Fol. motives 226.1 Some pervert men's reason. 776
48
RATIS HAVING
If thon art wise let these pass by,
andlisten to good counsel. These motives are, the first, great Joy, whichexalts men's spirits too much.
When thou art underthis, decide nothing. The next is great Sorrow, which - -Rts down men's Fpiuts, so that reason is reft from theai ;
whilst cast down, decide nothing. Thethird is great fear, which [Fol. 23.] makes men sad ;
BOOK I.
And wit and refone out of ficht. 1628 Quharfore, gif Jiow wyU wyrk vyily, Lat fik ententte hail ga hy ; Quhill thocAt and will be ftablit clere, And wi'tA [J>i] refone frendis deir, 1632 Be fet to fay the thar awyß To have honore and ek thi price, And gif the confail of profyte : At fcham and fcai'tA have thai diflpyt, 1636 And gevys confell to the beft ; To thar awyß jiow may the treft, Bot fie motyf [may] mar the mare As I fall tell the quhilk thai are. 1640 rjlhe fyrfl motyf of thaù» cal I, Gret Joy that hapnis fudandly, To fieir thi fpreitw hie one hycht, That thai can nocAt detmnyne rycAt ; 1644 Fore wedand Joy beand in vages Latos al futhfaft gud knawleges : Quharfor, quhill fic thinge is in thocAt, Of thi purpos determyne no«At. 1648 fPihe tothir motyve next I call, -L Quhen forow gret hapnis to fall, And castis dotme thi fpretís fwa, That refone is al reft the fra. 1652 pow may noiAt dem quhat is the beft, Quhill thai be brocAt agane to reft. That fuld reull the wгtA rieht entent, As fpretw of gud Jugment : 1656 Quharfor, quhill thai ar cafKn doune, Маk na deWminaeionne. Ihe thrid motyve I cal grete dout, fjlb That garrгs al thy fpretw lout, 1660 And bow for radnes of mefure, Tore thai may nocAt distres endur. In fyk tyme luk that >ow be laith
780
784
788
792
796
800
804
808
812
RATIS RAVING
BOOK I.
"For to mаk ony band or aith, 1664 Ore conclud ony vthir thinge, May twrne efter to repentinge : "Wanhop I cal the thrid movar To mаk thi fpreti'e leß or mare, 1668 In wauerand for-wynynge, Or for fum vthir new jarnynge, That nouthire wyt na refone may Remove fyk hop to put away, 1672 Quhill hop of fyk wauerand venynge Бе brocAt to reft fra fyce etlynge. The fyrft movar I cal bot yre That byrnis in thi thocAt as fyr, 1676 Por malancoly and difipyte As Joff can Fynd nае for to wyte Na to prolong fellony The cauß of thi mala»coly ; 1 680 He is nocAt wyß na happy man, Determys his entent as than. The maft motyve that I of red, That is milknawlege of jouthed, 1 684 The quhilk has mekle fyndrynes Tyll wnderftand, fum mar, fum les ; As I fal fchaw the fum deil lyk Baith gudly cauß and rycAt kindlyke 1 688 Decernis of the kynd of man ; That thai can throw condifcions ken Condifcions of thi qualiteis That growis to thai»i as propriteis, 1692 As cauß and difpoficione Hapnis in thar concepcioune : Sum quhill of clcn and fubtil kind, Sum quhill of mar and wondir strind, 1696 Sum quhill as fader and moder is In ftet of grace, fum mare, fum les, Sum quhill as conftellacions
49
816 and is called Despair.
820
824 The fourth is Anger, that burns like lire. 828
832 Next comes youthful Ignor ance, which is difficult to under836 stand.
840 Certain causes produce certain qualities at con ception, 844
as the parent's state of gra«e, 848 the *ft¡gy i
50
but thy free will can put none away.
First it is good to know thy pro bable qualities,
whether likely to win honour,
or, if thou be dull,
give not .thy 'heart to high office.
Such men bring punishment on themselves, as thou may see. If thou art such,
RATIS RAVING—BOOK I. Bignys of generaciouns ; 1700 Ilkan of thir inclyn je may, 852 Bot nan thi fre wyll put away : Than J,ow may vertew 1ere & have , "WttA thi fre wyll, atour the lave ; 1704 Set the tharfor, in thi jouthed, 856 To knaw thir pointis that I red. Fyrft is mifterfull to thee To fpek and knaw thi qualyte. 1708 Tuichand the difpocilioune 860 Hapnand of thi confeptioune, That thow inclynis to throw kinde BycAt tenderly have in thy mynd. 1712 Gyf J,at J,ow can perfaue thar by 864 The weill difpofyt and fubtilly, And have of kind baith clen & pur, To fet the for to wyne honore 1716 With craft, feiens ore ma»hed, 868 QuheJ,er ane ore al may better fped. Gyf Jow be rud, and nocAt fubtyll, Na can nocAt weill enfchew perell, 1720 Na таk diffynnulacione 872 As wyll warldly eo»difcionne, Sat neuer thi hart, na thi etlyng, To have gret thing in gouernynge. 1724 To fchap to leif in fympilte, 876 Evynlyk honeft and with lawte. Eor fen vnfubtill that are fais Efchapis vnhyngyt be the hals, 1728 Fore rud me» can nocAt gouerne thare vice, 880 Thai ar punyft and tynis thar price. As J;ow may weill enfampill fee Of weill ma na of twa ore thre : 1732 And gyf fyk be thy qualytee, 884 The warld empleß nocAt to the, Na J,ow can haf thar of delyt,
RATIS RAVING
BOOK I.
Bot erer haf It in diflpyte : 1736 Quhen J,ow art ful eild eumyne to, And )ow can knaw, quhat J,ow can do, And nocAt repent efterwart ; Than chef!) the vyfly fyk a part, 1 740 Qahejier it be to relegioune, Or еШs gud deuotioune, That hapnis to thi part to fall, And hald the co»tent thar with all ; 1744 And preß Je to nan vthir end : Thank god of al thing he vyll fend, And think thar ma na difeß bee Than thar of neid fal grow to the. 1 748 fTHwichand thi difpoficioune, J- Mowand throw conftellacioune, Thir maifterys of auftronomy Can the eauß fchaw & can nocAt I : 1752 Quharfor better to be fiyll Than fay vnknawandly thar tyDL, Bot luk one no wyß J,ou ccwfent Por tyll determyne thin entent, 1756 Quhill ikilfull tyme our paffit be, That thai may knaw thi propretee : Sa that thi difpoficioune And thi determynacioune 1760 Accordand be of an affent : Than art J>ow weill at thi» entent. Be thai difcordand, wyt jww weill, Full gretly dyfeß fal >ow feill, 1764 And oft in point gretly to blame, That may the twrn to fcai'tA & fcham. Be war for-thi and haf gret dreid, Quhill Jow be pafiyt thi puthed : 1768 Than efter dispoficioune Hak thi determynacioune. Bot gyf that Jiow diflpofit be,
51 [Fol. 24.] when old enough, 888 choose thy busi ness, 892 and contentedly ggg thank God.
The stars he ллл leaves to astro900 logers.
904
908 Let thy disposi tion and decision be accordant. 912
916 Be watchful over thyself, till thy youth be passed. 920
52 Avoid vice. [Fol. 246.] He will not ad vise about taking a wife or not, as many things turn contrary to ex pectation.
If thou take one,
let her be of a {rood mother. If she be badly led, she will be come shameless.
Treat tby wife well. If the fault be on her side,
RATIS RAYING
BOOK I.
Fra vycis, fone, reftrenje the 1772 With wertwis, as I haf the tald, Thai may help the baith jong & ald. Toi confail the a vyf to take Or jit to leif, that I forfak : . 1776 Quhill hapnis honor and quhill es Of ftrenth, of kyne, & of riches, To fum ma» ane to fum me» all : And contrar hapnis oft to fall : 1780 Agan al lyklynes of ikill, Sum hapnis gud, & fum Ill, As thai ar in thar qualitee, Or ellie as thai haf cauß to bee. 1784 Quharfor awyf gyf ],ow wyll haf, Tаk lyklynes, atour the laif, Of co»tynans, and of perfone, Of gud lynag, and gud renown. 1788 For comonly thai Mow kynd, And gretly to the modwis ftrind, Sen thar is bot the lyklyeft Hald ay gud mo\er docht«r beft : 1792 And leid hir wyfly -with fauore, Gyf Jow wyll haf eß and honore. Be fcho in langour led, & blam, Scho wyll forjet quhat is fcham, 1796 And fra thin-fuwAt worth mar hardy, Than ony beft is vyttwly. Is nothir fcaith, fcham na dreid, Agan hir wyll may than tak fted. 1800 Be war, my veddyt fone, for-thy And treit thi wyf rycht tendyrly ; And gyf hir cauß of gud bounte, Sa that defalt be nocht in thee. 1804 Quhill fcho trefpas to the in deid Fra thyne-furcAt lat hir felf hir leid, i In the margin Nota do more.
924
928
932
936
940
944
948
952
956
RATIS RAVING
53
BOOK I.
And wyrk al-an with that wnikill That fcho has chofin of hir wyll. 1808 And ]>ow had ere of hir delyte Haf than hir dedis in diffpyt, And thar-of haf ]>ow noys nane, Scho wyll tak hyr the contyrpan, 1812 And al the furplice of the fchame Scho wyll bere bauldly with the blam : Bot do ]>ow fa thine awne part, That nane reprufe the efWwart, 1816 Na fa that fcho was cauß in the That fuld amove It fo to bee. Gyf )>0w be ma» of fpekin wyß, That can with lordys vyne gret price, 1820 Set neuer thi wordis our mefour, Na pled nocAt bot for thine awn honore, And for thine awne poffeffione, That wrangvyfly It ga nocAt done : 1824 Fore wyll ]>ow glaidly Intermet, pow fal nocAt wyne thare-one abyt, Bot ay grow mar & mar i» fed For cauß of mwtyue and of pled, 1828 pow fal oft have ful gret magre, And lytill profyt to the bee ; Bot tnrsvell gret for frend & kyne, And mar difpend na ]>ow may vyne, 1832 And vphald cauß wrangwyfly, And for-do rycht of thi party, That dTawis co»dampnacione, That mone have gret punyfcione-: 1836 Than war the better hald the ftill, And spend nocAt thi gud all in 111. Trow weil, It mone be fwa, ore vere, Fra )>0ff be mwter at the bare. 1840 i~] yf )>ow be fet to nwchandiß vJ Quhat thing \oyr byis, fe to the pnce ;
960 [Fol. 25.]
964 act so that thou canst not be blamed.
968 If thou art clever of speech ,
972 plead only for thine own.
976
980 If thou interfere for friends, it will be to thy loss.
984
988
If thoxi be disQOO P08^ to trade, oo¿ deal wisely,
54
and for ready money. [Fol. 25».]
Trusting is op posed to trade.
If thou decide to serve a great man, be true to him ;
and thon wilt be rewarded.
Rather serve tog.
BATIS HAVING—BOOK I. And to the diflpens maid thar by, And fell tharelW wyfly. 1 844 }arn nocAt vynyng at-oure mefour, For dout It fal nocAt weil Indwre. Luf nocht gretly aithis to fwere, Na fyrft nocAt mekyll of thi gere. 1848 Tаk erare gud pay, and left vynyMg, Than hecht of mare & fyxft thy chyinge ; Fore mwchandice wald, Ilka day, By and fell with reddy pay ; 1852 And It is wnreddy payment That >ow haß friftit out or lent. Quharfor, fryfting me think eontraxe To nwchandice and mone empare, 1856 And firm quhill таk thi frend thi fa, Or J;0W thin awne may get hyme fra. I yf Jow be fet to terne a lord, Thinkand to have fin» gret Eauard, 1860 Be le1, lufand, and debonare, Honeft, wnfwere, & anfwer fare, Baith to thi lord and to thi pare, And to the les als veil as mare, 1 864 Of mefur and of gud ma»hede. Gif ],ow may one this vyft the led, Thow fal nocAt fail a gud revard.i And, gud fone, ferue a myoAty man 1868 And kep weil to thi labour than ; And althir ereft ferf a kinge ; Fore tyll hyme fall mekle thinge, That may nocAt leß his fiat to gyfe, 1872 And may his feruand weil raleif. That ganis nocAt a king to hald, May rich a firuand many fauld, Gif he be graciouß and vyft,
996
1000
1004
1008
1012
1016
1020
1024 for he, without loss to himself, can give much. i Here there is a space in the MS. as though a line were left out. There is no line to rhyme with 1017.
RATIS HAVING
BOOK I.
1876 And can haf er to gud fmiiß. Quhat lord that can nocAt veil do fwa, Leif of, and farly gang hym fra. Bot always ferf hyme elyk, 1880 Quhill J,ow haf tan thi leif but fwik, And alfua quhill J,ow haf gud wyll. Bot gif he do the al wnikill, And jkit bot J>ow be knawin veill, 1884 pow fal here al the blame ilk deill : For comone voice is fum deil laith To greif a lord, ore mаk hy?» vraith. Gyf ],ow wyl fauf J,e ira fchowm Of gret difeß, of new amoum, Be weil ware vith the fyrft meß, Gyf fow wyll efW leif in peß : Luk nocAt hire browis oft betwen, 1892 Quhill J>ow have at dam refon ben, And tak thar thine avyfment, Gud hop is ay of hire aflent : Thai twa be lyklynes can see, 1896 Gyf ],i jarnyng may grow to thee. Gyf thai twa fais the nocAt bot nay, I pray the vryth thi wyll away ; And gif dyflpyt at vantone wyll 1900 That hop and refone fais na tyll. Jhit tell I nocAt this tail to the, Tyll wnderftand in fyk degree, To gare the leif of thyne amourie. 1 904 Toucht, gret riches, & gret honoum Be lyk for to mаk the latinge To bring to purpos thin etlinge. Fore ma»ly men, worthy and wyß, 1908 May vyne honore, riches & price That may thai»i weill to purpos bringe, And gar enfchew of thi lufing. Bot gyf thyne amourú be to the
55
1028 Serve thy lord always the same, till thou hast left шт. 1032
1036 ,Eunl0,*r spare8 ivuv lords.
[Fol. 26.] 1040 Beware of falling in love ;
consult and hope. 1044
1048 If reason and hope oppose thee, give up thy love.
1052 Yet give not up all love. 1056
1060 loved one tf Blle
56 be too near of kin : or if she be wedded,
wait not for her husband's death.
The best thing is to leave off at once, before her charms over[Fol. 266.] come thee, and thon find it
hard to escape.
Consult reason and good hope.
RATTS RAVING—BOOK I.
1912 To nere of kyne or alye : Or gyf fcho be vedit with ma», Say to gud hop aud refone than ; Gyf thai twa frendis can nocAt find, 1916 That fcho may fyk a band wnbynd ; I pray thee, reul the as thai red, And nocAt abyd that ma»is ded. Quha wyll abyd, and be nocAt bet 1920 Quhill ded haf done hw certan det, Is feldin lord of his delyte, Bot tynis tyme, eß and profyt. The best remed of al fie thing, 1 924 War to lef of )>e bygyreyng, Befor that ficht fuppn'fit bee Of fwet firuice and gret bewtee, Vith gud cwitinans of gud havinge, 1928 With faire fembland of Suet lufinge, WitA cumlynes of coloure clere, With blythnes of hir lauchand chere, With farandnes of fair faflbne, 1932 With plefandnes of p^rfyt perfone, Sice ar the perellus merourw Entiiand jonge men til amourú, The 0fter that me» luk thaim in 1936 The were away fra thaim thai vyne. Fore-thi, my fone, do as I fay ; And it fal lyk the, dare I lay. Ore ]>ow luk oft in fyk meroure, 1940 Tak refone to thi confuloure, And gud hop, as I faid the ere, And pres to do as thai the 1ere. Wi'tA luf is langfiiOT lyf to led 1944 Quhar thai twa can nocAt help na fped. Syk luf vanhop wyll were away, And wantone wyll fal tyne the pray. Tak gud kep al wais to this pafe ;
1064
1068
1072
1076
1080
1084
1088
1092
1096
HATIS RAVING
BOOK I.
1948 Fore here ar vrytin, in lytill fpaee, Sum thingi's that may help & fped, To knaw the cours of thi southed : And of the mydys, and of thin eild, 1952 As j,ow has feld, and mar fal feild. lum tymis at the princypall Of eild, as the I rekin fall, Ilkan of thaim haß fere jarnyngM, 1956 And fere entent, and fere etlyngw ; Sa is our tyme vnftable here, And led with mony fantefeis fere, That changes ay condifcione 1960 To thar fympill perfeccioune. Vie formeft of thire eildw fere I fet "WitAin the fyrft thre jere. Than bufki's child to fpek ore ga, 1964 And to wyt quhat is na & 5a, Sa lang can no<?At elhs cheld think Bot one the met, and one the drink, On noryfb, and on flep, thai thre ; 1968 Syk is the formeft proprytee, By«At as a belt child can no mare, Bot lauch ore gret for Joy & care, N'a beft has thai twa properteis 1972 Bot feid of mankind, аs ],ow feis. This eild has kind of grovin thing, And as beft it havis feilinge. rilhe toj,er eild, I wnderftand, 1976 J- Is fra thre jer to vij leftand. Sa lang havis child -wyl alwaye "With ûouris for to Jap and playe ; "Wi'tA ñíkis, and with fpalys fmall, 1980 To byge vp chalmer, fpens & hall ; To таk a wicht horß of a wand ; Of brokin breid a fchip faland ; A bunwed tyll a burly fpere ;
57 Attend to what is here written. 1100
1104 Eacb age has its various desires and pursuits.
1108
1112 Tne flnt age up to three years old,
1116 [Fol. 27.] when the child thinks only of food and sleep, 1120 laughing
and
1124 The second age is from the 3rd to the 7th years. 1128 The child plays at huilding houses,
1132 and making ships,
58
and decking it self with flowers.
This age is inno cent, and neither the beet nor the worst.
The third age is from the 7th to the 15th year. Then springs up reason.
raostp rfect after the 30 i year; [Fol. 274.]
without this grace, e-ven em perors and kings
shall have shame and loss,
and their succes sors, for want of it,
RATIS RAVING
BOOK I.
1 984 And of a feg a fwerd of were ; A cumly lady of a clout ; And be rycAt befy thar about To dicht It fetefly with ûourù, 1988 And luf the popane paramount : And be fyk vantone vyrk weill Thi dayly dawark is done ilk deill. This eild is lycAt and Innocent, 1992 Suppos It want gud Jugment : For-thi I blef it nocAt as beft, Na jit I wary it nocAt as verft. It growis vp as gerß, or tree, 1996 And as a beft may feil & fee. Ekand the thrid condifcioune pow fal confauf It as refone. The thrid eild, efter ту» entent, 'As fra vij quhill xv be vente ; Than fpringi's rutw of refone That bens the froyt difcrelfione. Bot thai ryp nocAt fa haftely : 2004 Quhen thretty jer ar pallit by, Than cum thai to perfeccione, Baith refone and difcreccione, And bring;'s furcAt gud Jugment, 2008 Tyll ordan weil of thar affent ; Gif ony grace be grantyt thare Fore gud difert, as I faid are. For, wyt Jow weill, for out that thinge 2012 That notaire emperour, nа king, Na knycAt, na clerk of na degre, Than he fal oft anoyt bee, And fchame or feaith have til hue parte ; 2016 And fum of his, thar efterwarte, Sal dere aby, and fay " allace ! We wat nocAt quhy vs v antw grace ;" Fore vnderftandinge haf thai nocAt,
1136
1 140
1 144
1148
1152
1156
1 160
1 1 64
1 168
RATIS RAVING
BOOK I.
59
2020 Na can nocAt dem, na have in thocht Thar for-bean« werk na deid ; 1172 cannot rule even Na can nocAt weil thaim felwy» led : themselves, but blame God, who Bot infortone thaim in grewys. 2024 Thai fay god wrangvyily to thaim prewys, Aud wnde?-ftandi'e nocht that he 1176 Confidms cauß, and qualytee Of al thing fal be and was : 2028 As gud diflèrt which, or treflpas, grants it accord1 1 ftfl mS t0 men's deÍLOV serts, Have revard or pwnyffione : And that is his perfeccione. The firft movar witAoutiii dout 2032 Sa evynly ledis al about, 1184 which he weighs That with a balance baíAt haldi'« hec as in a balance, To wey baith cauß and qualytee, As gud differt wyll thar to lay, 2036 Or trefpas wyll tak away, 1188 high and low Als veill a kynryk as a croft alike. Beis in thar balans laid on loft : For wyt ]>ow weil, he fittis heich, 2040 And has a balans larg and dreich, That weil may harvry al at anis, 1192 Baith vind and wattes, erd & ftanis : All haß he turnand one a pyne 2044 As hyme lyft luf and deil in twyne. 1196 Men should be Than, think me, me» fuld be rycAt laith loath to grieve [Fol. 28.] To greif hyme, and to тak hym vraith, Him, who can give or take That honor, es, or poffefiione, away all honours and wealth. 2048 Throw loue, ore grace, ore throw renown, In til his hand has hyngand ay 1200 To gyf, ore len, or tak away. Cauß quhy I spek fa mekle here 2052 Off gud differt, I wyll jow 1ere. Why I speak of good deserts. In this eild that fpekw her to 1204 The thing that ilke man fuld do ; His befynes in that feffone,
60
RATIS RAVING—BOOK I.
In this age the roots of reason should be care fully tended, as she tells ns the difference be tween things.
What to do and what to avoid.
[Fol. 28».] Do nothing against her wishes.
She is now, how ever, young and weak, and does not prevent play ing at ball,
2056 Quhen rutw fpringù of refone, That thai be kepit fare & clen, And tenderly always meyne, That refone gevyne vas to al me» 2060 To gare vs vnderftand and ken Quhat is wertew, & quhat is vyce ; And quha is iull, and quha is vyß ; Quhar-for men fuld have gud pardone, 2064 And quharfor 111 pwniffionne ; Quhat is foure, and quhat is fwet ; Quhat is all fytand, and quhat is met ; Quhat thinge is foull, and quhat is fare ; 2068 Quhat may help, and quhat may pare ; With mekle mare than I can fay, Dame refone bringw with hir ay. Quharfor fcho fuld be lycht welcum, 2072 Scho and hire branchis, al & fum, And nan with wyce defoulyt bee, Sen fcho can al perfaue and fee The ftat of wyt and of wertew, 2076 Quhat to do, and quhat enfehew. And god, that ordanyt hire feruande To man and woma» here growand, Quha wyrkw nocAt at hir dewyce 2080 EfW hir entent hym felf pwnys. Be ware, my fone, fra ]>ow hire knaw, Honore hire, and ftand [in] gret aw To wyrk aganis hire entent ; 2084 Or ellis rycAtwyß Jugment Wyll pwnyß the for thi trefpas, Hir tyll affith and clyand was. Bot now youcht jouthed in his eild 2088 Sa wrangwyfly hir werkw weld ; For refone than is jong & wak, And may nocht lat that eild to laik, New at the lwm, now at the kill,
1208
1212
1216
1220
1224
1228
1232
1236
1240
RAUS RAVING
BOOK I.
2092 Now at the prop, and vthir quhill Ryne at bam, and at the ball, And at the caich play wi'tA all, Now at the tablis, now at the ches, 2096 Weill oft and feldin at the mes, And mekle witA playing at the dyce, That werk jhit hald I mailt wnwyß : For thar is aithis fet at nocht, 2100 And infortone to mekil focht, In tyll entent of cowatice, That is moder of ilk wyce. My fone, Set nocht thi happynes, 2104 In na fyk plays, mar na les : And jhit I may the nocht for-bed Fra fyk as thir in thi jouthed. Bot, gud fone, think ay vertwifly 2108 To leif, and nocht fyk plays by : Bot fchap to ber fum gud fcie»s, Ma help the to vphald thi fpens, In eild and tribulacioune ; 2112 Quhen tyme of vynynge turnys down. This eild is thowles and wnfwere, And jarais play, and al blycAt chere, And fettü trawall oft at nocht ; 2116 Quhen play may halely eß \er thocAt. It louis weill to leif be wyll, And calhs refone oft vnfkill ; It can nocht be reftrenjhit weill, 2120 Quhen It is wod, and wraith fum deill. \he ferd eild gyf Jow lykis to knaw, T1 Miter as I can, I fal the fchaw. Fra XV jer be paffit by 2124 It leibs weill til ful thretty, And growis bewtee & bountee, And ftrenth of body and qualitee : & bewte, gyf I futh fal iay,
61
1244 and chess, 1248 and dice, which Is worst of all
1252 Give not thyself to this, 1256
1260 but get know ledge.
1264 This age values not industry.
1268 [Fol. 29.] 1 272 The fourth age 1 is from the i5th to the 80th year.
1 -76 Its personal strength and heauty,
RATIS RAVING
62
most admired by -women.
Some paint them selves, but real beauty is
Make sure of goodness,
[Fol. 29b.]
whose heir is honour,
BOOK I.
2128 Is fyril in place and fyrft away, Fore failjeand fcho falh's downe Befor fcho met with full refone. Fore-thi thar wnderftanding faljeis, 2132 Quhen fubtilyte hire oucht affaljeis. Fore fcho is jong, and tendir baith, And can nocAt weill enchew the fcaftb, Жа anfuer weil to argwment ; 2136 And be fcho trawalyt, fcho is fchent. Thir women kind hir louis maft, And fpendis mekle gud in waift, To have loving of hir that faire ; 2140 And fum tendis to be hir aire, And bring hir fredome in hire tetyll, And haf na rycht ore e\\ts lytill : And fum, for dout that thar be playnt, 2144 "Wyll preß J,aim prewaly to paynt : Bot quha fa wyrkw that trefone Beis nocAt hir air, for gud refone : For bewte cumys of propre kind, 2148 And payntit al of vthir ftrind. Sen bewte may nocM duel alway, Be fykire of bownte gyf pn may. Be fcho weill tretit, as I trow, 2152 Scho wyll left as lang as bow. And efter jit at >u be ded, Scho wyll be leftand in thi fled, And do the fome pr«fent agan : 2156 Than, think me, bu fuld do the pan Tyll hawe of bownte gret delyte ; That ilke 'wyce havis na deflpyte. The aire of bounte is honore, 2160 That langer wyll thane life endure. ? j70w wyll wyt quhat is bounte,i VJ Or quhar-of is his qualitee : i In the margin is Nota of bwnte.
1280
1284
1288
1 292
1 296
1300
1304
1308
1312
RATIS RAVING
BOOK I.
Scho is gudnes fore-outin wyce 2164 That fore na gold wald tyne Ыг ргi'се. Sic frendys as fcho prmcypall Tyll hald hire vp, quhill thai ar haill, And gud kyndneß, fair honefte, 2168 Suet hamlynes, & clen lawte, Ewyne rycAtwifnes in Jugmewt, And vmquhill nwcyfull entent, Metly mefwre withe manned ; • 2172 To fyk as fhir, my fone, tak hed. For thai ar frendis that hounte Havis ay delyt vp-one to See, And ay ar maift in hir prefens, 2176 And ftand fore hir, and таk defens. Quha hurtw thaim wfc'tA ony wyce, Thai tak fra bounte of hir price. Suppos fyk part amendyt bee, 2180 Thar wyll remayne firm vem to fe Efter, as the hurt is les ore mare. Fore-thi, my fone, do thaim na faire : Quha thaim engrevys, in ony thinge, 2184 He dois to bounte defowlinge. And at this tyme of xv jere, The tyme of bounte cummys nere ; For than may j,ow baith gang & ryd, 2188 And ¿hit begyne to laik befyde, And wyrk fyk werki's as a mane : Men wyll luk to thi bounte than, And als fone by thi werkss knaw 2192 Quhejw J,ow to wyce or vertew draw. Fore J,ow art beft havand refone, And tyme is thane of dyuifione; That is to fay, to mаk vynynge 2196 Be twex vertwis and vicious thing. And fre wyll ek is grantit the, As je think to lifand bee.
63
1316 and her friends, kindness, hon esty, etc., 1320
1324 are most with her, 1328
1332 therefore hurt them not.
1336
1340 At this age thou wilt show whether thou art inclined to vice or virtue. 1344 [Fol. 30.]
1348
RATIS RAVING
64
Prayer leadsvengeance by.
Bgw&tc ousnees,of covet*
which increases Willi ¡I'T
[Foi. зоб.]
BOOK I.
Bot kindly inclynacionne 2200 Ore vengans pervert thi refone, And jarnfull prayar and fciens Agan thaiw baith may таk defens. As areftotyll and ypocras 2204 Has vyting in fyk fymbly caß, And profetti's, in thar profefy, Says prayar ledis vengans by, • . . That fciens and perfeccione 2208 May for do difpofilioune ; Quhen hart and wyll & gret jarny»g "Wyll pray to god to grant fice thing. Fore gret jarnyng of gud prayar, 2212 Quhar confciens was hail & clere, $ed neuer away, but grant of grace, SeL. mekil gud fyrfi movar was. For-thi, my fone, gyf j;ow be wyß, 2216 pow mone forbere gret couatyce, Sen It for-dois perfyt fciens, And gud prayere, and eo»feiens, And blindi's hart, wyll & thocAt, 2220 That thai to Refone fe rycAt nocAt. Bot as the Swetnes of vy»nyng May maift empleß to far jarnynge, And noj>er fchaith, fchame na ded, 2224 Agan fyk jarnyng may tak fted, Bot ay the eldar that J,ow bee, The mar the vyce encouerys the, * And makú the bot a kepar knawin, 2228 Quhar \ow fuld lord be of thin awin. And quhen J,ow garnis al to have, Than beis j,ow left and all the lave. In this eild, I fay to thee, 2232 Growis of body and quantite, And blud haboundand is in hicht, And wyrkw wyll to worth fa wyeAt ;
1352
1356
1360
1364
1368
1372
1376
1380
1384
RATIS RAVING
BOOK I.
That gudlynes, in that fefone, 2236 And wyt and rycAt, ewyne refone, Beis al fore-jet in the fum quhill. Than, ftandi'e J>ow in gret perell, & nan may help the in the cafó, 2240 Bot gud diflèrte, that ítem grace. For gud diflbrt, before pafande, Reftrenjis grace to cum folowand. Quharfor, my íbne, I fay to thee, 2244 Quhill J,ow art in profperytee, And nocAt preffit with gret perell, For dout infortone the begyll Thar efWwart, quhen ],ow has ned, 2248 And nane bot grace thane may the fped, Sen hail purpos, & gret jarnyng, Can gud diflèrt ay to the bring, And gud diflert, as I faid ere, 2252 Can procure grace, ay for to were Thi part fra mifcheif, and fra dreid, And neuer wyll failje the at ned. This eild is Joly, proud and gay, 2256 And louis weil ay new aray, And iettw nocAt by tynfell gret Bot thinkw ay mar to get : And fore perell is nocAt ful rad, 2260 Thocht It be fuwquhill nakyt ftad. The fyfte eild, as I can declare, Fra fully XXX to fyfty jere. Than ringis the perfeccioune 2264 Of refone and difcreccioune, That maift can of gud Jugment, Gyf grace be procuryt of aflent, Be icho nocAt fwa, thar beis a lat, 2268 And Jugment beis al forjet, And vilfulnes and myiknawleg Ay wodly weildand, in a rage,
65
Reason is some times forgotten, 1388 and men are in great peril, but for grace ; 1392
1396
1400 which follows good desert.
1404
1408
1412 The fifth age is from the 30th to the 50th year, in which should be the perfection of reason, 1416
[Fol. 81.] 1420 5
ее
0т else time is misused.
Love God and love thy neigh bour.
ï age is times filled with envy,
RATIS RAVING
BOOK I.
And waift« wynyng al away, 2272 And latti'e our-dryf, fra day to day. Syk tyme is raklefly our-rwn, And eild our-gan, na grace begwn. For, as I ere faid, in a part, 2276 Grace will nocAt be, but gud differt ; And gud differt will nocAt vpfpring, But hail purpos and gret jarnynge Of godie help, that jarnis all, 2280 That was and is & for to fall. Fore quhen god makw men alard He jarnys nocAt tyll his reward, And leif nocAt refone wil at rycAt, 2284 And luf and dout his mekle myoAt, And loue his nycAtbour bot as he "Wald wttA his ny«Atbour louit be. And thai tway thingí» certanly 2288 Ar hail the law and profefy. Bot gr«t farly have I in thocAt, That quhen jouthed to eild is brocAt, And tyme is cumyne, of al refone, 2292 Suld be of ful perfeccione, I fe to few have gret delyt, To knaw wertew, ore be perfyt, And eild, that fuld repruf & plenje, 2296 And preß al wyci's to refrenfe, "Wmquhill is twrnyt wttA inwy, And wmquhill led Wi'tA lichory, Wmquhill fa blynd, or couatice, 2300 Eild can vocht fe to rapref wyce. Quhat ferly is than at fyk men, That eild may nojiir help, na ken, Wnhappely thar tyme our-dryf 2304 That no\ir auld na jong wyl thrif ? Suppos thai be declynand down And fautw of pwfeccionne,
1424
1428
1432
1436
1440
1444
1448
1452
1456
RATIS RAVING
BOOK I.
Thai wyl noaAt knaw, na haf in mynde, 2308 Thar vrechit failjeand fenjit kynd ; Bot leif fureAt as the befti'e wyld, Till courß of eild have thaií» begylyt. Syk men thar trefpas lewis nocht, 2312 Bot It lef thaim, quhen thai na mocÄt. As I fal jit enfampil fchaw Of fere men levand as I knaw. Bot Jow ial nocAt in fpeciall 2316 "Wyt quhome ofthat I tell my tail, Na war cald of difcreecione, And faljeid of perfeccione ; For ay the vyfar that thai war, 2320 Thar gudlynes fuld he the mare. And ay the gretar fenjory Suld leid thar ftat mar mefour by ; And gif that it war realtee, 2324 Of al thing rycAtwyß fuld it bee. For mekil god, the firft mwar, Has hordand al thing, leß & mare, And gudlynes, and evyne mefur, 2328 And rycAtwyfnes weil til endur. Bot now is ilkan, of thir thre, Mifgouernyt in thar degree. For wyt is twrnyt in mail engyne, 2332 And falfat twrnyt in quantité fyne, And gudlynes Is al forjet, And malice portar at the jet, And gret lordfchip and fenpry, 2336 Is hail ourtan wi'tA tyrandry, That ay wi'tA mefur is at fed And fosteris fellony in his fled, That louit neuer his lord a laft 2340 Bot he ware tyrand at the maift. And realte, that fuld haf na peire, And kingis now of landw feire,
67
[Fol. 3i«.] 1 460 and acte like the beasts.
1464
1468 The wiser men are, the more godlyehouldthey 1472
1476
1480
1484 but men forget all godliness,
1488
1492
68
RATIS RAVING
and right and law are asleep.
[Fol. J2.]
David tells as of
the wicked man.
whom God will destroy, and the good shall say of him,
" This man trusted not in God."
Bach a man was Mortimer,
and there are others such,
"V
BOOK I.
RycAt as thai luf, or as thai dem, 2344 Ourtyrwand baith thai haf to jem. Sa rycAt and law is laid to ileip. Wyll thar na king to thaim ta kep ? Quha wyl ta gud kep to thar end, 2348 That thus wyll al thar lyf diffpend? pow fal fynd futh, in fanct dawy, Said in his buk in prophefy, Quhy has )>ow Joy and mavyte, 2352 Man mycAty in iniquite ? Al day fpak thar twng vnrycAt, As fcharp rafour )>ow dyd ill flycht, pow lufyt malice atour gudnes, 2356 Wykitnes to fpek, mar than evynes. pow lufyt al wordys to gar men fall, "WVtA wylful twng, for-thi god fall Diftroy the our ryeht to the end, 2360 And the out of his houß defend, That na тa» fal thi rutú ken In to the land of levand men. Gud men fal fe, and dout al way, 2364 And at hyme fuin thai lach & fay : " Se jone man the quhilk wald nocht Put godis help in to his thocht, Bot traiftit hail in his riches, 2368 And neuer of vanite wald feß." This was the fuperfm'ptione One mortymar was wry tin doune, Quhen he was ded, vpone hw graif 2372 Thir wordw ware his ypitaf : In laiting twng, quha lykit Ink, May find thaim in the falter buk : In dout that fyk, and war than he, 2376 Amang our lardw levand bee. Tharfor thar propre accioune, "With al thar procuracioune,
1496
1500
1504
1508
1512
1516
1520
1524
1528
RATIS RAVING
BOOK I.
Wyll befy thai»i, and gyf na taill, 2380 Tyll hurt the comon profyt haill, And rak¿s nocAt, thocAt al war fchent, Bot thai mycAt cum to thar entent. That wald haf gret pwnifcioune, 2384 For It is wer than is trefone. Bot thai can couer fo fubtilly, That few can weil perfaif thar by The gret mifcheif that is to fall, 2388 To ГсаЛА the comon profyt all. Sum o\er fellon men jit ar That gyf a ma» had don hym fare, Lauchful or evyne pwnifcioune 2392 May thaim affith be na refone, Bot lyf and lordfchip and lynag War hail our-done Wi'tA gret outrag ; Sice men excedis in doing 2396 The courß of goddi's pwnifing, And wald be gretar lord than hee. How hapnis of fyk men, now fee, That wyll punys our mefure, 2400 That fimplare fore thar gret erour, Outhir thai are yarie witA gret pan Sal as thai met refimf agan, And be fordone out of memore, 2404 As thai wald have done before. Quhai wyll tak gud kep to this taill, Has fen fal thus and efter fall. To that fay I no forthir now, 2408 My Wordw wyll nocAt fura men trow : Bot quhay fa leflVs, efterwart Sa1l fynd to wytnes weil my part ; This eild can trawail beft endure, 2412 And wyne worfchip, and gret honore ; May nothir auld na jonge It blame, Bot gyf thai do thaim felwyn fcham.
69
1532 [Fol. 324.1 1536 though few per ceive the harm they do. 1540 Others are full of revenge,
1544
1548
who shall be punished as they have punished others.
1556
1560 This age endures toil best, and Is pleasant. 1564
70
RATIS RAVING — BOOK I.
[Pol. S3.] The sixth age is from the 50th to the 70th, or 80th year, in some
God gives pros perity to some, poverty to others,
and changes all things according to his will,
For It has part of gud jouthed, 2416 And of gret eild It havis na dreid ; Thai thretty jer are to comende, Fore thai ar gud at athir ende. The fext eild as I can ken, 2420 Fra fyfty to thre feor and ten, Ore to four fcor of jem fully, Le il is in me» of kind mycAty. Bot now thar hapnis few of thai, 2424 Complexione ar failjeand fay, WitA tyme al thing шопе were & wan, Bot goddis mycht and god al1an. Gyf god ordanit ilke thinge, 2428 For to endur for-out failjcing, Quhat wald me» fay of fice a caft ? Sum me» mycAt argew atte laft, And pruf witA refone his entent, 2432 Than war nocht god that kind has lent To fum lynage ay пoЫitee And worfchip and profperyte, To fum vthir powert al wayis, 2436 Neid and mifcheif in al thar days, Al thire ar lyk tyll vthire ay, And itandis in a flate al waye, Al vthir thing in a degre, 2440 And in a fiat of qualytee, But changinge of condiilioune, Sa ware thar far conclufioune To iay that mekle god nocht ware, 2444 But courß of kind ware al movare. It is nocht fwa, luk now my {kill ; Al thing changw at the wyll Of mekle god, the first movare, 2448 And еiter as the caus ware. For fen WitA his perfeccioune, He ekis wp or twrnys downe,
1568
1572
1576
1580
1584
1588
1592
1596
1600
RATIS RAVINO
BOOK I.
And changts tyme an wodus baith, 2452 Sum men to profyt, and fum to fcaith, Quhilys peß and profperyte, Quhilye weir and gret wfyrmyte Of puple with gret peftelens, 2456 Agains kind and al fciens ; Oar tyrfand kindly cours ilk day : Quharfore it profytw weil al way, That god wyll nocAt he be forjet, 2460 Wi'tA thaim that fuld hyme ken of det, As he tbaim feie of bountee, He wyll thai knaw his maiefte, To trow and ken hyme for thare lord, 2464 To punys ore to mак rewarde, Bot jhit for al that he can do, I fe rycAt few tak kep thar to, Als weil thir те» of eldar ftate, 2468 As childer that ar jong and hate, Mistáis of fciens gret and wys, And lordys baith, for couatise Ar blindyt fa thai can noeAt fee, 2472 With warldly corrumppit qualytee, That failjeis fautly ilke day, And vanis vrechitly away. (Juhen men has leuit an hundereth jer, 2476 Thaiffi think it bot a dremynge here, And thai have fen in a wyfioune : Lo here fympyll perfeccioune That entris first witA miiknawlege 2480 Of jouthed, wedand in a rage, And fyne with couatice blynd. And at the last can na thing fynd That is perfyt of prop«rtee, 2484 Bot endis rycAt as vanytee. 4his eild that paffis fyfty jer Is ftable, couatns and fwere,
71
1604
[Fol. S3*.] 1608 and Till not be forgotten. 1612
1616 Few, whether young or old, re member this. 1620
1624 A hundred years are but as a dream. 1628
1632
1636 This age is stable covetous,
72
RATIS HAVING
and few pass out of it, [Fol. 34.]
David Bays old men should be holy,
Such should es chew covetousness.
Where a man's treasure is, there is his heart.
This age loves wise counsel. The seventh age is from four score years,
BOOK I.
Bot gyf that kindly properte 2488 Trefpas and ere in that degre, And fuld be wyß in a dyffpens And tender of gud confciens, For he wat nocAt how lang to leif 2492 Fra that god fyk tyme to hy?» gyf. Gyf ane fyk eild paffis at-oure, Comonly thar fayljeis four. For-thi the prophet, faint dawy, 2496 Sais in the pfalt*r gracioufly, That halynes in eild fuld bee, Be kindly ma»is propretee. For eild fuld haf perfeccionne, 2500 To knaw and таk diuifione, Betwen trofpas and gudlynes. For-thi fuld eild loue halynes, And haill declyne a propretee, 2504 Gyf It wald think haly to bee, That is to fay, gret couatice, That baith encumbrice ful & wyce : Bot quhar a ma» fetos his entent 2508 Thar maift thar hart and wyll is lent ; Quhar ewer a manw trefoure ware, The wangell fais his hart is thar. This eild fuld ftable be alway, 2512 And lovis ernyft mar than play, And rycAt jarnfull for to wyne gud, And wyll for tynfell ga ner wood. It lwis furryt claithis wyde, 2516 And has diflpyt at coft, and pryd ; It jarnis gretly the afient Of confail and awayfment. The Frafevynt that fourfcore eild that of I raki» ¡erw be laft,paft, Al kind away is worne fa ner Has lytill es of lyking here,
1640
1644
1648
1652
1656
1660
1664
1668
1672
RATIS RAVING
BOOK I.
That fuld haf lyking eß or play 2524 For wneß gange ore fter he may. The ryg is growin al of lenth, And lymys al has tynt thar lenth, That cui»rytly thai cruk al doune 2528 And faljeis al perfeccionne Of wyt, and ftrenth, of hyd & hew, That neuer may be reftoryt new. It cheuerys as it war for cheill, 2532 And plenjeys, for default of heill. And quhill haß appetyt and wyll As fall/.? wantone childyr tyll. It changes kindly cours twrnand 2536 To latw jong & wncunand, And forjetful alfua, and lycht, In thingi's that it gart do or dycht, Bot as a child fuld knaw ore hawe 2540 It wat na mare of al the laife, That It has hard, baith feld & fen, It failjeis memore one to men. Jit is it wer of co»difcioune 2544 Than jouthed, fore It hakk'e doune, And worthis waikar ilke day, (Juhar jouthed growis wp al way. Albert, the fubtyll clerk and wyß, 2548 That in his tyme {emit gret price, And honeftly, in gud maner, Declaryt propreteis feir, How kind dois man and beft to bee, 2552 And fyfch and foull, in thar degree, Thar lindrynes of condiffioune, Throw his fubtill perfeccioune, In tyll his tyme he opnit out 2556 fat war unknawing & to dowt, And left findry experiments, pa.t prove? Weil fucht his ententw,
73 and has little pleasure ; 1676
1680 [Fol. 34».]
1684 and resembles childhood ;
1688 remembers no thing, 1692
1696 is worse than youth, for it im proves not. Albert, who wrote 1700
1704 so wisely on Natural History,
1708
KATIS RAVING
74
in his old age [Fol. S5.]
had forgotten all his knowledge. Old age
is changeable as a child,
and has forgotten everything.
BOOK I.
pat ariftotil in til his days, 2560 Na plato twichet, be na wais, Jet J,ai war \rifar fere J,an he, Schuld his part jhit commendit be. pan jhit y'iB eilde, I fpak of eire, 2564 Did him forjhet him felf fo neire, Quhen his difciple had him fchaving Syndry doctrinyj of his awn, He wift richtnocAt quhat fuld be doin, 2568 Bot as a child wald greit al foin, And covth anfuer at na refoun, Na wit quhat wes J,ar queĂ&#x;ioun. pis eild is wnfair of faffoun, 2572 And failjes of perfectioun, Off feymlynes of hyd & hair, pat euer may be reftoryd mair. Beand of wer eondicioun, 2576 It is forjhet difcrecioun : And as of Child of jhong maner, "WĂŻl change fantafiie feire, For lytil blythe, for lytil wraith, 2580 For lytil leif, for lytil laith ; Fra tyme haif woirn awaye refoun, Sik is of eild conclufioun, As gryt jovthed has na knaving, 2584 Richt fa gret eild has tynt >at thing, That it eir knev, quhat is \er >an, Lyvand by kynd, of ony man ? Rieht nocAt, bot gud recorde or evil, 2588 As he determinit in his will, Or in his deid, or ban in baith, Quhej7er it promt war, or ikaith. Bot geve he fet him. in al thing, 2592 To be werteus in hie lining, It is to deme J,at he micht emplefe Til wertu and to gudlinefie.
1712
1716
1720
1724
1728
1732
1736
1740
1744
BATIS RAVING
BOOK I.
And for he gud of rieht richesi
75 Virtuous men enjoy life,
2596 On to wife men rewardit be, 1748 For lyf in Joie fal fic as he, Baith in his tyme and efterwart. Bot quha fa chefß nocht that part, [Fol. 35».] but vicious men 2600 And wycioufly, quhill he is here, have annoyance, 1752 Diflpendw furiAt fyk werkw fere, Hycht of difeß al thing moue have ; For thocAt, and will, and al the laif 2604 Of his fpreitw ar fet to hee 1756 In anger and perplexitee, To hring to purpos ill jarnynge, In al the tyme of his levinge. 2608 Of angre and ire fulfyllyt is, 1 7«o and little pleaSa fal he here have lytil blis : 1 ' sure, with pun ishment after And efterwart pwnifcionne, ward for misused ability. Ffor he diifpendyt his refone 2612 In wycM agan kindly ikill 1764 That mone be pwnift, at his wyll That lord is our al kindly thinge, And ordand thai»i in thar doinge 2616 For gud deid fuld revardyt bee, 1768 And pwnift for iniquitee. , Without reward And bocht thar war no\er hell nor hewyne, Jit this opvnyone haldis ewyne 2620 All the philofophum, leß and mare, 1772 men should be That to be wertewis better it ware virtuous. Than viciouß in ony thinge. For fyrft wertew of al moving, 2624 That fterys kind in al degre, 1776 Wyll ay reward al gud bounte, And punyß wyce be fu?»kyne way, pocAt ilke ma» it ken ne may : 2628 For nапе may knaw, na wyt, na fynd, 1780 The fyndrynes of courß and kind. i Apparently from the rhymes a line is lost, though there is no space left in the MS.
7G
RATIS RAVING
Believe the wisest men,
For-thi trow to the vifeft men Of fciens, that couth tech and ken, As virgyll, plato, focratas, Tpocras, araftoteles, And alfua falamone the wys, Al thir determys one a wyß, With vthir may than I can fay, That better is to be vertwiß ay Than vnhoneft or viciouß. For vertew is ay pretiouß, And wyß corrumpyt is al way, That nan may eiW of it fay, Bot fcattA and blam and wnfames. Quharfor It fuld be lufyt les Than fuld wertew be courß of kind, Than fuld al beftM have in mynd That kind has grantyt to knawinge Be twene vertew and vicious thinge.
2632 [FoL 36.]
2636
who say that virtue is better than vice :
2640
as all possessing reason should remember.
2644
The treatise now is ended,
2648 Now pene, I pray the reft the here, For now is endyt this matere ; The quhilk is ratis raving cald, Bot for na raving I it hald ; 2652 Bot for rycAt wys and gud teching, And Weill declari« fyndry thinge, That is rycAt nedfull for to knaw, As the fentens It wyll fchaw. 2656 And to gret god be the lovynge Quhais graice has grantit this ending, And tyll his blis his faul mote bringe, That trawell tuk of this treting. 2660 And the vrytar, for his meid, God grant hym euer weill to fpeid, And gyf hyme grace fa here to do, The blys of hevyne that he cum to. 2664 Amen, etc.
which well de clares what men should know.
May he, wrote it,
who
come to the bliss of heaven.
X
BOOK I.
1784
1788
1792
1796
1 800
1804
1808
1812
RATIS RAVING
BOOK II.
77
.) « THE FOLY OF FTTLYS AND THE THEWIS OF WYSMEN." 1EN vyfmen that be fore our dawis S1Studyt in prophefy, and in lawis, In fyndry fciens of clergeis, 2668 Cornykes, Romans, and ftorys, Mayd diuerß compilaciounys, Eftyr thar inclinaciouns, Sum of myraclys & halynes, 2672 Sum of conqueft and riches, Sum of armys and honowris, Sum of luf and paramourie, Sum of luibs and of delyte, 2676 Ilkane efter thar appetyte, Fore to remayne efter thar dais, To tech wn-letteryt folk al ways, For word, but writ, as vynd our-gais, 2680 & efter that fmal préfet mais, And wryt remains and prentts in hart, To thaim that fal cum efterwart. Quharfor thir me», that has knawleg, 2684 Suld tech that ware of tender age. For quha confelys wyfdome or wyt And nocAt delitos to tech of It, He fynnys mar excedandly, 2688 And offendis god mar grewofly, Na for tyll hurd gret quantyte Of gold, that neuer fundyne fuld bee. For "We find, wrytin in prophefy, 2692 That men fuld prech, tech and cry, Raprufand erour, foly and wyce, Loyand wyt, wertew and Juftice.
[Fol. 36&.] The men of old studied pro phecy,
history,
12 romance, to teach the ignorant ;
i6
so men should do now ; for to 20 hoard knowledge is worse than to hoard gold ;
24
28
78
[Fol. 37.] since wisdom surpasses riches.
"Wisdom loves all that love it.
Wise men do not inventnewknow ledge,
they only restore it.
Man lives not by bread alone,
RATTS RAVING
BOOK II.
For he gevis mar, at wertew fchawis, 2696 And techis god and ma»is lawis, Na to del gold in haboundans, To folke that ar of Ignorans. For vyfdome paffis all Riches, 2700 Als far as lycht paß myrknes, Or hevyne is na the erd mare hye, Na ftan of v«rtew that may bee, And fuetar als, and of mare luft, 2704 Than erdly thing that ma» may guft. And quhay-fa 1уkis wyfdome till heire, Dreid nocht thai mone be wyfe, but veire Fore wyfdome luvis al at it lovis, 2708 And fleis fra thaim that It raprevis. Qwhay is of god delytw hyme ay The word of god tyll heir alway. Quhay wi'tA wyfmeM haldis cumpany, 2712 Thai cum to wyfdome comonly. And quhay the romans lykw to rede, -Wyfdome fal folow, have na dreid. Men fuld noiAt weine at thare prudens 2716 Couth таk new wyfdome, nore fciens, Na таk new wyt, that neuer had ben Techit before our tyme and fene. Quhen men makw bukis, traift werraly 2720 Thai do bot opnis the erde newly ; As lawbourerte dois, teland thar land, Quhilk lang before had ben Reftand. And nocAt renewis, bot fyklyk come 2724 Thar cumys agane, as grew befórne. Sa dois maifteris, that fciens techis, And clerki's, that to the puple prechis, Our-feis thar bukis, and takw out fedis, 2728 The word of god, quhilk faulys fedis. For man levis nocht al-anerly Of fwde of breid, bot fpretualy
RATIS RAVING
BOOK II.
The faul be fed with teching ay ; 2732 For rycAtwyß man levis one the fay. Wyt, but cheryte, maki'e na lied, And faith, but gud deid, is bot ded. Quharfore ше» fuld do, as thai fay, 2736 That werk Mow the word alway. Sa, be thar werkw, men may fee, That gud fruyt cu»tys ay of gude tre. Fore al mankind is knawin, I wys, 2740 Be froyt that of hyme cu^and Is. ïn knawis quha levis her vyfly, Be al the giftw of thar body, Thar luk, thar ferys, and thare paiß, 2744 The wyfdome blwmys in thare face, Thar hawing, and thare me»teinynge Settw thai»i Weill, in euer-ilk thinge ; In wyfma»is face the wyt flwrys, 2748 The mouth fchawis wyfdome of the vyß, His lyppis honorys fciens ay, "Wi'tA myeAty fpech, full of gud fay ; The wyfman venis he wantw ay wyt, 2752 Suppos he have Ineuch of It. And he louis al men that hyme blamys, Swetly argowis, and nocAt hyme fchamis. He lovis thaim weill, in al degree, 2756 That correkw hyme in prewatee. He herte confaill radely, And al with confail dois glaidly. He fpem of wyfdome euer, and wyt, 2760 And euer his ere rady tyll It. He settis his wordys ay wyfly, And haldis hyme with gud cumpany. He gouernys euer with paciens, 2764 And euer is of fair eloquens. Men knawis thaií» be thar phifnomy, Quhar nocAt apperts of felony,
79
68
[Fol. 37Í.J 72 and the tree is known by its fruit. 76
80 The wise man is known by his countenance,
84
88 aña"* kindly' 92
searches wisdom ; 96
100 i8 eloquent,
after
RATIS RAVING—BOOK II.
80
jocose, [Fol. 38.] sober, not covetous,
honours not men for their wealth,
hears gladly, speaks little,
is no hypocrite,
NocAt loud of lauchtyr amang men, 2768 Thar fmylyng fcantly may me» ken. Bot fyk a bourd may quhilum fall, That al men lauch, haith gret & fmall. He is euer dreydand fore the Ill, 2772 He dois confaill, and levis his vyll, He is euer fobyr, but exces, He is weil content of his riches. He is nocAt our cowatice of gud, 2776 "Deligat, na liccorus of ht* fud. Bot efter as It may gudly bee, In fobyrneß fuetly takw hee. He honorts na ma» for riches, 2780 For honore is nocAt gevyne for ckttw. Men lufys nocAt for the gyrthis the wyne, Na full me» of thar cleithinge fyne. Thai ar benyng, ful of paciens, 2784 And takú thai»t ay to thar defens ; Thai here glaidly, and lytill fpekis, Laith for to crab and feldin wreki's. "WitA wykitnes, na fubteltee, 2788 Na wrang wylis, nocAt delys hee. Thar god thai dreid euer wnder aw, And euer is redy to do the law. To goddis feruice J,ai are ay boune 2792 In mydlyng way of deuocioune. NocAt our oft creip the corß one kneis, For in. this warld oft tyme men feis Syndry folk fyk manerys hald, 2796 That ypocrytis here are thai cald. Quharfor, tyll hald the mydlyng vay Is beft, as I hard wyfmen fay. "Wyfinen luvis na scornnyng, 2800 Thai hait leam at our al thinge. Fore god fcornys euer the fcornoum, And to wyfmen dois ay honourw.
104
108
112
116
120
124
128
132
136
RATIS HAVING
BOOK II.
And fleichoum and fulys J>ai hate, 2804 Suppos thai be of gret efftate. Thai lufe na man, be day na nycAt, That menteinys vrang agan the ryeAt. Thai таk na diffimelacioune, 2808 Quhar cauß is of pwnifcioune. Of budi's na bewfertis by thai nocht To flok Juftice out of thare thocht ; Thai have thare er euer to the ryeAt, 2812 And euer thar mynd one god almycAt. Thai defyr neuer na "wrang conqueit, One vthire menys erd to byg thare neft. Bot owthir the parteis thai content, 2816 Or gouernys thaim be Jugment. Thai luf al men that are rycAt-wyce, Al thare delyt is in Juftice. Thai luf nocAt to mаk of blak quhyt, 2820 Маk gud man 111, na I11 man qwyt. Quhen euer thai deme, thai knaw na face Bot cloys Juftice, efter the cas. Thai ruß thaim nocAt of done foly 2824 Thai dyd in jouthed raklefly. Na wanttis thai»i nocAt of thar gud deid, Fore, and thai do, thai tyne thar meid, Bot it war fampill for to gyff 2828 Tyll vthir folk, Weill fore to leif. The faith of god and law of man, Full weill prent It in hart thai can, As may fufiice in general1, 2832 Na wyt may comprehend al haill. Nocht our gret wordy, na our blait, Bot mef ird ferand that efltat. "Wyimen gud hour in fpekin bidie, 2836 And takis thar tyme, quhen It betydw. Thar jha is jhai, thar nay is nay, Thai wyß thaim weill, ore at thai fay.
81 hates fools, 140 andwrong-doers, 144
[Fol. 884.]
148 covets not other men's goods,
152
makes not black white, 156
is not proud of 160 wrong, nor vain of good deeds.
164 keeps the law,
168
172 his yea is yea, Ü
RATIS RAVING
82
he checks his anger,
Thai wyll nocA lichtly таk a grant, 2840 Thai fet thare wyt thar wyll to dant. Thai ar lorch's of thar awn cwrage, And haldw thar lufb's at ferfage. Abwne thare Ire and thar mocioune 2844 Thai have hail domynacioune. "With anys jha amend Ju may
[Fol. 39.] 2848 and is full of charity,
2852
2856 is not moved by loss or gain,
2860
2864 is moderate in all things,
2868
2872 takes things they come,
BOOK II.
176
180
pocAt Jiow a thoufand tymis fay nay. Bot thai may nocAt tyll domyfday Amend thar jhay thocAt J>ai fay nay. 184 Thai ar full of petye and almouß deid, And helpis al pwre folk at neid. Thai ar ay reddy for to ken All fympill and wnletteryt men. 188 Thai have ydill me» abhomynable, And furtheris al men that are able To clergy craft or lawbourage, To wyne thar levynge in thar age. 192 Fore gret tynfell thai move thai»i nocAt, Na fore gret vynyng changis thocht. Thai crab thaim nocAt, na is nocht crouß, To ramp as lyone in thar houß. 196 Thai pwnis nocht oure cruilly, Quhar thai have ourhand, ore maiftry, Na tynis nocAt thar wyt to fee The thing that may nocht mendyt bee. 200 "Wyfmen kepis reull in thar lufinge, Gud dyet, and gud gouernyng, Thai are patient in aduerfytee, That neuer man fal one thaim fee 204 To chang thar chere, quhar euer thai wend. Thai tak in thank, at god wyl fend. ThocAt a day ftrublyt be the are, Ane vthir efter сшгауs faire. 208 Quhill were, quhill better, as cumys the cafb, Thai are ay content of goddis grace.
RATIS RAVING
BOOK II.
83
The natur of this warld daly 2876 Is euer changand continualy : 212 Tharfor wyfmen fuld tak in gre, does not wish for Thank god of thar aduerfytee, reward in this world, And in gret welth thai fuld fare dreid, 2880 That welth be fend thaim for thar meid 216 Of fum gud verkw, at thai haf vrocht. Was neuer gud deid done for nocht. Quhen all gud is Bewardyt here [Fol. 39».] 2884 The Joy of hevyne Is al in weire. 220 For profperyte perpetual! Is takyne of dampnyng eternall. Thai hald euer falofchip with thar fem, 2888 And plays tham nocAt bot with thar pen«. 224 For our hamly to folk lawly Cauß diflpifing comonly. Mek and lauly in gudlynes 2892 And mekille wyll tholl in to inm caß. 228 is familiar with his equals only. Quhen vyfmen ben« thaim our lawly It is reput to gret foly. Thai think and wyllis al gudlynes 2896 Quhilk in thar hart euer rutyt vas ; 232 Wi'tA fair talking but velany Byd 111 fpek gud of alkyne wy; 'Socht lefull dafit bot delygent, 2900 And dedly hatù al neglygent. 236 Thai rich deland thar riches Quhar vthem rewis and euer has leß. Quhai euer be large in almous deid, The liberal shall о л л never bave need, 2904 Sal euer habound and neuer haf neid ; 240 hut the greedy shall have no Quha gredy is and faft haldand, grace. Thar fal na grace be folowand. Wyfme» with pwre has neuer debait, "Wise men do not 2908 Na wyll neuer crab thaim air na lait ; 244 debate with poor. Bot fair and gudly with thaim fpekis, Kepis fra wrang and harmys vreki'«.
RATIS RAVING
84 They honour churchmen. They honour all
God makes all men for labour. Wise men arc merciful. [Fol. 40.] They keep their loyalty, and love God above all things.
They flee the world's vain glory. They are much occupied in pri vate prayer when others sleep.
They value not the world's goods, except so far as food and clothing. Wisdom will not dwell with frowardness.
Wise men con sider both past, present, and future.
BOOK II.
To kirkme» do thai euer honore 2912 And ledw thaim in al fauore. 248 Thai ar ful of worfchip air and lait, And dois honoure tyll al efftat ; All thing thai wyrk with wyß confaill, 2916 And al labour dois for awaill. 252 For god for lawbor al me» mais, And na thing in vaine ordand has ; "Wyfmen ar wylfull to do grace, 2920 & mercyable in petwouß caß. 256 Thai forgeif glaidly matalent, And thai be foucht in gud entent, Thai kep thar lawte but fenjeing, 2924 And lufi'e thar god at our al thing, 260 Thai fet al haill thar delygens Fra warldis wyfdom and prudens. And fettis thar befynes al way, 2928 For hevynly Joy that leflis ay 264 The yainglore of this varld thai flee, Thai gyf na fors quhen euer thai dee. Thai ar euer in facret vrifone , 2932 Hyd prayere, ftyll dewocioune ; 268 The nycAt quhen fum me» venis thai lleep, Thar obsmians to god thai kep, Thai fehrif J,aim oft and takis pеnnамз, 2936 ThocAt few wyt of >ar obferuans, 272 Thai fet nocAt by this warldw gud, Bot al may fuffice for с1аЛAi's and fud, Thai priß mar wyfdome & gudnes, 2940 Na al the gold that is or was, 276 Bot wyfdom entens in na wy, That frawart is and Ill wylly, Na wyll nocAt rей in corß that is 2944 Sugget to fynis and to wyfis. 280 Wyfmen confideris tymis thre, That is, and was, and euer ful bee,
RATIS HAVING
BOOK II.
And our-cumys malys vertuiily, 2948 And diflponis al thing fobirly. Thar is na thing may thaim difieuer, Fra cherytee that is with thab» euer. The well of vifdome proprely, 2952 Ys knaw and luf god foueranly, Tyll honor ferf and kep biding, And hyme to love atour al thing, And for his faik his "werkw haill 2956 Luf as he lufte in generall. Vyfdom proferw hym tyl al men, Bot ful few of vs can that ken, Thar for we fal It rew ful fare, 2960 Quhen we are aild and ma na mare. Thir are the thewis in fum party, Quhilk vifinen vfys comonly, For to goueren thar awn perfone, 2964 As langand thar condifcioune. >OT Sen It is nocht anerly Spedful that jongmew proprely "Hawe knawlege of wyf me»is thewis, 2968 Bot als of fulys, trumpoum, and fchrewis, To hant the gud, and leif the I11, To folk that has a gudly wyll ; Bot be fere takins men may knaw, 2972 To gud ore III quhey at thai draw ; And thare ferys men may ken, Quha wys ar, quha vncu»and men ; Baith be thar maniris, and having, 2976 Speking, hiking, and ganging, Thar manteinyng, and thar co»tena»s, And wordi's fchawis thar ignorans ; For of al takins of foly, 2:980 That may be knawin proprely, In manie perfone be femblans, The práicipall is ignorans ;
85
284 They cannot be separated from charity. The well of wis dom, what it is. 288
292 If we neglect wisdom we [Fol. 40*.] shall rue it in 296 Such are the vir tues which wise men cultivate. 300 But it is also good that young: men should hear of fools, so as to heware of them. 304
There are tokens „nQ may by which oUo judge men of theircompanions
312
Of all tokens the Q. chief is ignor ólo anee.
80 Ignorance and negligence love not wisdom,
but listen to Ш advice readily.
They are quick at claiming ac quaintance,
to give a sem blance of kindli[Fol. 41.] ness to their be haviour.
They like not to be taught, but think those who reprove them their ene-
They hate no thing more than wisdom.
They will take no trouble after truth. If invited to a good work they sham sickness.
RATIS RAVING—BOOK II.
For ignorane and negligens, 2984 Ar ennemys till al fciens. "Wyt and refone thai diflpice, And luft« na wyfdome one na vyß ; Thai here Ш confaill redely, 2988 And drawis thaim till 111 cumpany ; Thai can nocht bere profperytee, Na warldw welth in na dugree ; Thar ar of fudan acquentans, 2992 And fair calland w«tA gret plefans, And fone wyll compt of Cufmgage, ThocAt thai befor haf na knawlege ; And makis thaim fone for to be frend, 2996 To gar men vein at thai ar kinde. Thai wald haf al thing at thai See, And euer fais gyf me, gif me ; "WYtA mekil langag but mefure, 3000 Smyrkand one euery creature. Thai cum nocAt glaidly quhar thai prech, Thai fauor nan that will thaim tech ; Bot haldw thaim as thar enemy, 3004 At thaim reprevis of thar foly ; Al thar diflport and thar blycAtnes Is al in foly and glaikitnes ; "Wyfmen delitw thaim euer in wyt, 3008 And thai hate na thing mar na It ; The foly of fwlys thai had leuer here, Na ga to preching of a frere ; Thai hait na thing mar bitterly, 3012 Na wyfme» and gud cumpany ; For fuernes thai wald neuer wyrk, Thai cummyr nocAt our oft the kirk ; Quhen wyfmen drawis thaim to gud verkw, 3016 Than ar thai fek ore thar hed werkw; One mornys thai luf weill to flep, To thrifand me» thai tak no kep ;
320
324
328
332
336
340
344
348
352
RATIS RAVING
BOOK II.
87
Thar iludy and thar befynes, 356 ТпеУ . are de 3020 Is al in plays and wantounes ; lighted m wan tonness. Thai fet thaim neuer for gret honore, For leftand "worfchip na valour ; They come uninThai cum wncallyt to confaill, vited to council, 360 but have nothing 3024 And fyne thai can na thing confaill ; to advise. Thai do but confail al thar deid That gams thai»i fpwrn quhen thai fuld fpeid ; Quhar euer thai be thar is ay fturt, 364 ТЬеУ delight in 3028 Thar blycAtnes Is vtherys tyll hurt ; doing harm. At wantone plays thai spend J,er gud, And manfuem godd/s flesch, and blud ; They are ready Thai таk gret aithis for lytill thing, to take oaths on 368 slight occasion. 3032 Gret wouß and gret manafing ; Thai ar fa darf in thar entent, [Fol. 4]*.] Thai dreid nocAt godd¿s Jugment ; They are so bold they fear not God, Thai ruß thaim felf & prifft euer, they are proud of 372 themselves, and 3036 And vthir folk thai honor neuer ; scorn others. Thai wyll men reddy scorn & knak, And таk anrow behynd thar bak ; Cutland and tratland in the toune, 3040 Ay makand mermeracionne ; 376 They borrow and Thai borow rady and quiti'e nocAt, buy, but care not to pay. And wald neuer pay the thing thai bocht Thai tak debait one lytil evyne, 380 The?, Фquarrel 3044 For lytill querell and wnewyne ; readily ; For lytill cauß fone vraith or blytfAt, Thar by ma foly foneft kith ; Thai wyll nocAt waind for fmal valour, 3048 To len an aith to thar nycAtbour, 384 are hasty in Thai ar of hafty Jugment, judgment ; And fon fchawis furcht al thar entent ; given to faultThai fynd fone fautis to thar frend, nding. 388 3052 And fenjeis cauß to be vnkind ; They ignorethenThar pur {venais thai vyl nocAt ken, poor friends, but claim kin "with Bot clamys of kyne to myeAty men ; the great.
8s
RATI3 RAVING
They desire to keep great state, that men may think them wise.
They are envious of those more thrifty than themselves, and rejoice at others'
[Fol. 42.]
They think them selves wiser than others.
They are bold where they cet the upperhand. They have no pity.
They are blind to their own faults.
They are push ing, presumptuous, wavering,
BOOK II.
That thai trow may thaim mend or beit, 3056 And of vtherys na thing thai kit ; And quhen thai cum to gret honore, Of helynes thai paß mefour ; Nyß proud and wangloriouß, 3060 And íwiteriyttw hie gratiouß ; Thai wald have ftat & gret feruice, To gar men veyn at )>ai ar vyß ; Thai can weill craif quha ocht thaim aw, 3064 Bot thai wyll neuer byd the law ; Thai ar vncu»and in thar play, And wald be forborn alway, Gif ony man be mar thrifty 3068 Na thai, thai haf hyme at enwy, Of vthin'« me»is fcaith thai ar ay fayn, And leif to fcan an vthir in payne. Thai geif one ftrangers and thai keik, 3072 And al thar fall /e one thaim thai feik, Thai wen thare felf vifeft of all, And vthir folk fulys thai call ; Thai ar loudeft of all the houß, 3076 Gret, vordy, claitmmd and maift crouß, Thai ar darf and full of fellony, Quhar thai have ourhand or maiftry ; Of pure folk haf thai na petee, 3080 Bot fcornis thaim quhar thai thaim See, With woid wordw ful of vanitee, And nyß bourdú but honeftee. Tyll vthir me» faultw thai find, 3084 And in thar faultw thai ar blind, Thai lak al menys gouemans, Wenand throw that thaim felf to vans, Thai ar prefumptus, ful of boit, 3088 And euermar lyinnifi in the oft, Thai can nocht wone» quhen thai ar veill, Bot tolter and turnand as a quheill.
392
396
400
404
408
412
416
420
424
RATIS RATING
BOOK II.
Thai fper nocAt quhat me» fais of thaim, 3092 Quhej>er lak or honor, loß or fcham, Thai wyll nocAt tak in hart & fee How god pwnifft Iniquitee, And how that forow cumys for fyne, 3096 And mekle wraik for vykit vyne, Na thai dreid nocAt before the Ш, Or the mifforton fal thaim tyll. Thai caft na perell of before, 3100 Na lufys na forfieht corn na ftore. Thai are euer rakleft in thar deid, And faljeis euer thar frend at neid. Thai ill all feruandw to thar lord, 3104 And reddy ay to таk difcord. Thai wald be prowd & deligat, Thocht thai the payment na thing vat. FfaJ,«r and mothir thai vill difples, 3108 Bot thai be prowd and weil at es. Thai do thare dedis al in haift, And mekle trawell maki's in vaift. Thai ar rycAt fyrye our the laif, 3112 Quhar thai may ony maiftry have. All wrangvyß cauß radely Thai wyll mawteine throw thare mainVre, Thai fet nocAt by quha thai difples, 3116 And warcis god of thar mail-es, "With wnreft baith at mes and met, "WYtA wowis aithis and crakie gret. ThocAt thai he blunt of eloquene, 3120 Thar word is fyrst in awdiens, "With fenjeand falfat ay reddy, To draw a fnek rycAt fubtely ; Of al men thai wyll spekand bee, 3124 Qwhar thai Syt in that maieftee, Thai wyll correk al gouernowrw, All lord¿» and thar confaloum,
89
428 They win not regard God's judgments, nor 432 how wickedness is punished.
They think not of the future. 436 They are reck less, and not to be trusted, 440 quarrelsome, proud, [Fol. 42».] disregard their 444 parents. They are hasty, andhottempered. 448
They care not whom they die452
Though blunt, they are the first 456 to ч,еак-
Theyspeak freely of everybody. 460 They will pre sume to correct their superiors.
90
Srt a'Uu' they ttJm™е failS
RATIS RAVING—BOOK III. And euer raprewand lordú latù, 3128 "Wenand thai couth amend al eftatw. 464 Bot wyj wyll haf al thar wyne, Quhilk thai co»queft witA fcham and fyne, For haly vryt fais futhfaftly, 3132 That wyfdome aire is to foly. 468 For atte lafl thai failje all, Thar МУ tekw a fudand fall, Quhen thai wen to ftand althir beft, 3136 Thar fortone failjeis as tempeft. 472 Thir ar the thewis in party, Quilkw fulbs oyß comonly, Quhay lovis honor fuld thaim vmbefchew, 3140 Be war and wyß, and kep 30w now. 476 Explicit the foly of fulys, and the thewis of wyfmen. And fyne here efter folowis ],e confail and teiching 3144 at the vyß ma» gaif his fone. 480
(9.) [CONSAIL AND TEICHING AT THE
VYS
MAN GAIF HIS SONE.] [Fol. 43.] Whoso tabes pleasure in knowing good, should seek good company.
Therefore I ad vise you to seek good com panions. Men are known by their com panions.
^whay tab's Plefans In jouthage, Off gud and Ill to have knawleg, And to knaw refone be foly, 3148 Suld draw hyme to gud cumpany ; Gud cumpany, gud men makw, And of the Ill oft men ill takw. Thus confail I quhat euer )ow do, 3152 Gud cumpany thow draw euer to, Fore be thar cumpany ше» may knaw, To gud or Ill quhethir at thai draw, Fore fyk inclynacione and fyk wyll, 3156 Syk cumpany euer drawis tyll,
12
KATIS RAVING
BOOK III.
"With gud men ay me» may gud here, And euery day fum vertw 1ere, And wi'tA I11 men gif that J>u beis, 3160 How fuld J>u leir bot al J,ow feis, Pore of the gud the gud ay cumys, And of the 1ll oft tyme Ill sumys : Sen god haß gevyne ws in fre vyll, 3164 To ches the gud, and leif the ill. Than may how knaw the futhfaftnes, Gyf how inclynit be to gudnes, }>u fal perfaif be thin awn wyll, 3168 Quheber mar \ow fauori'e gud ore I11, Quheber men of lycAtnes or godlyk, Syk as bow lufi'e fyk art J,ow lyk. Thus our al thing fyrft confaill I, 3172 Thow draw the to gud cumpany, For al fuppos wnwyft bow bee, Jit fal Vow mend in al degre, And witA I11 folk me» vynis ay blam, 3176 And euer the end is ded or fcham. The next poynt fyne mon be meknes, Quhilk growand is of the way of grace, And fet thi hart Weill till endure, 3180 Fore ill endurand may nocAt lang dur : Till gud paciens gud grace is fend, Quhen angry hart fwn takis an end ; Strow nocht thi ltra in flytam fyre, 3184 For byrnand wordts bettes Ire, And quhay Weill tholis al ourcumys, Befor wykit me» wyfme» dwm Is, And quhay fa will hyme lycAtly vreith, 3188 It bringie me» in a byrnand breith, Syne in that breth oft tyme thai brew, Quhilk efterwart ful fare thai rew. Syne mone thow think one verytee, 3192 Gyf euer bow wald at honore bee,
91 From good men you learn Yirtue, but with ill men yon mast learn 1 6 what you see.
As God has given us free-will, 20 во you will be come such as those to whom you incline. 24
28 Seek good com pany ; for if un wise you will im prove thereby.
32 Then pursue meekness and patience.. 36
[Fol. 436.] Нате no dealings 40 with the quarrel.
Whoso is lightly angry often after44 wards has to rue it. Truthfulness must be your 48 next thought.
92
Lie not ; But be kind of speech. Have good men for your friends,
for other friends will blacken your fame. Never be sullied with a lie;
for the injury it inflicts on your characteris never to be remedied ; for good men will shun you. A liar would be better dead. Such a man is never loved.
Untruth has made many lose [Fol. 44.] both life and land.
If you would have good men value you, be not a backbiter. Speak evil of none.
RATIS RAVING
BOOK III.
That euer thi word be trew & traift, And to al men thi hart ftedfaft, That ],ow be neuer leif to lee, 3196 Na Ill of anfwere for to bee, Bot fuet of fpech til al ma»kynd, And hald al gud man to thi freind, And with na trwmpourw haf na daill, 3200 Na with thaira cald fals in fpeciall, Fore all fuppos J,ow ferf na blame, His falofchip fal blek thi fame. And als J,u kep the our al thinge, 3204 pow be neuer taynt with a leifinge; For lefing is fa foul a fmyt, That quhay fa euer be taynt witA It, It smyti's fa fare It partis neuer, 3208 And fra al gud me» garrw thaim {euer. Quhay euer of lear berw the name, Thai fet nocAt comonly by fchame, And fra the fchame be paffit thar hed, 3212 Than war thaim fare better be ded ; Thar lyf fuld lytill be alowyt, Quhen thai ar nothir louit na trowyt. Syne of thi hand ],ow fykir bee, 3216 That neuer man may preif one the A taynt of falfat of his gud, pow art Wndone, and euer J,ow dud, For wnlawte of tung & hande, 3220 Garrw mony ane loß baithe lyf and land And al fuppos thai get lyf grace, ^it have thai fcham in euery place, Fra pruf and wytnes baith vnable, 3224 And fra al office honorable. And gif J,ow wyll gud ше» the price, Be neuer bakbytar one na wyft, Of nakyne perfone I11 jiow fpek, 3228 For that is bot a vyvy8 vrek,
BATIS RAVING
BOOK III.
(Juhat may It gud the thar myfdeid, Traift nocAt for thi J>ow better fpeid, For wyfmen fais fecret Inwy, 3232 Malus mony enwyous wnthrifty, Thai difpleß god & vynis thaim fed, And bringw me» fpretualy to ded. And ferve thi m&i&er weil at poynt, 3236 And luk >ow failje hym in no poynt, And luf weil al thing that he lords, And co?»mend nocAt at he reprwys. Be nocAt to hym co»traryouß, 3240 Spek gud of hyme quhat euer he dois ; Kep weil his gudis and his prophet, Na lak hyme nocAt of his delyt, Na thing that he in plefans tais, 3244 Bot mаk of al thing that he mais, pow may nocAt pleß hyme to rapruf, Gyf euer thow thinkw to wyne his luf, Schaip nocAt to be his medefynere, 3248 To lak the met he luf« dere ; Na hald hy»t noiAt in argument, To thraw his wyll to thin entent. Quhen ony thing he chargw the 3252 Say nocAt, " I wat It wyll nocht bee ; " Bot j,ow wyft weil J,ow fuld nocAt fay, Bot do thi det cum as It may. Na gang nocAt fra hyme mwmwrand, 3256 Quhen he the charges his erand, Na tholl na man fpek of hyme I11, Bot euer conforme thee to his vyll ; Tell nocAt all tratlingi's at Jww herw, 3260 Tell hyme the futhe quhen he wqueris : Be nocAt our ryatas na orous, Bot mеk and lawly in his hous : Schaip nocAt al faltw for to mend, 3264 Таk nocAt in I11 for to be kend,
93
For envy causes envy. 88
Serve well thy master ; 92 commend no thing which he reprovee ; 96 speak good of him, and give heed to his property.
200 APProтe of what he chooses. Do not thwart his wishes ; 104 nor teaze him with arguments ; nor say when he charges thee 108 with any commission, that it will not be done. Go not about thy duty in a murW2 muring way. Let no man speak evil of thy master ; [Fol. 44b.] repeat not all tales you hear, lift Tell him always the truth. Don't try to cor rect everybody s 120 faults.
94
Be not angry in company.
Quarrel not, ex cept for great cause. Seek good men's favour.
If you be highly born, scorn not the poor.
Be not wasteful.
Speak fair, and take care of what you have. Love not thy possessions above God and honour. Be not slothful. Break not thy word.
[Fol. 45.] It brings a man a bad name. Honour is a deli cate possession.
RATIS RAVING
BOOK 111.
Fore fely barnis are eith to leire, And wykyt wyll na teiching here ; Be nocAt yrus in cumpany, 3268 In thi defalt difplee na wy : But grett profyt fchaip nocAt to pleid, Na but gret cauß wyne the na feid. Be nocAt of gud deid done vnkind, 3272 And hald al gud ma» to thi frend : Hald the in al gud ma»ys grace, And to thi frendi's kep thi kyndneß, And gyf Jow may na better do, 3276 Fair suet langag gyf thaim to ; And be J7ow neuer fa hely born, Dryve neuer pwre na riche to fcorne, It grevis god, and feid the makis, 3280 And oft god lufi's at me» here laki's : Be of faire chere, and of faire effere, Be nocAt leful to waift thi gere, Bot quhar ],ow may fum profet have, 3284 It is far better hald na craif, And gyf faire langage in aíking, Fair anfwer and kep weil thi thinge ; Luf nocAt fa peny corn na flore, 3288 Bot god and honore be ay before : Be befy euer and luf na flueth, Be nocAt our lefull of thi treuth ; For brokin faith oft brekis luf, 3292 And after folowis gret repruf : Suppos for lytill thing It bee, Jit wyll men fay he is leif to lee, And lytyll forfalt raß blame, 3296 And bringís ama» fone i» Il! name, A. man is fone brocAt in to fclandyr, For mante honore is ful tendyr. Gyff J,ow in court be raparand, 3300 Hals glaidly be fair farand ;
124
128
1 32
136
140
144
148
152
156
KATIS RAVING
BOOK III.
Here al men fay and lytill fpek, ThocAt jiow have cauß bot nocAt to vrek, Рorе quhen jiow bolhe to таk venginge, 3304 pow warnis thi faa of thin etlyng ; Bot lat hyme vyt he has the wyt, For gentill hund gyrnis or he byt. For defyans of myftraifting, 3308 In weire fuld ga be for al thing. Be nocht lefull to hicAt na grant, Bot fet thi wyt thi wyll to dant, And quhen J>ow granti's kep veil thi hecAt, 3312 And couer neuer thi hecht witA flycht ; For lawte wald neuer fenjhed bee, Na fek hyrnis in na degree, Por atte last lawte is kend, 3316 And falfat fal neuer mаk fare end. For god is grand of verytee, And feindis are faj,eris of falfatee. Crab nocAt lychtly for lytill thing, 3320 Na be nocAt dangerows of met dichting; Na couet nocAt our hie to fyt, For difípiling oft folowis It ; Here goddis feruice quhen J,u may, 3324 And love thi god onis one the day, For mekle grace folowis the meß, And riches cumys throw godts h1eß. Luf nocAt raginge na rebaldry, 3328 Na our loud lauchtyr na ladry, Por marier такiя man of valour, And bringi's aman to gret honor. Tаk not delyt in morne flepinge, 3332 "Wntymows eting na drynkynge, Pauore na dyfe, na drunkynnes, Hald euer thi hart one gudlynes, And euer be maftyr of thi twnge, 3336 And wyne gud nam quhil Ju art jonge.
95 Hear all and say nothing:.
160
164 Be not ready in makingpromises, but when you have promised, 168 keeP У0иГ word.
Truth wins in the end. 172 God is the found ation of truth, and fiends are fathers oflies. 176 Covet not high place. Go to God's ser vice when you 180 тл^ Richescomefrom God. 184 Manners make the man. Be not fond of sleep, eating, Ш gambling, or drunkenness. [Fol. 45b.] Keep well thy tongue. 192
RATIS RAVING
96
A man without reason is worse than blind.
Be careful of whomyou speak, and when, and where.
& luk at refone ay the bind, Fore ma» but refone is ver na blind. Be nocAt our changable in thi thocAt, 3340 That word and deid contrary nocAt, Repref na folk ]¡,ocht thai be 1ll, Behald thi felf, and hald the ftyll; Think one the har is in thi nek, 3344 And be weil war quhome of j>u fpek,
Follow good qualities. 3348
Trust not all counsel. 3352 Be on thy guard against sudden acquaintance ; heed not their flattery. 3356 Keep your own secrets ;
3360 for a friend may become a foe. Men are ill to know, 3364 and may deceive you. 3368 Strive not with any community or with church men. [Fol. 46.] Be not fault finding,
BOOK III.
Quhen and quhar to quhome & quhy, And gar thine awne ene be thi fpye. Conforme the to gud thewis ay, As tyme raquem euery day. Al thing that hinder may or fcattA, Forber It J,ocht thi hart be layth. Traift nocAt al men that confalis the Confid«r fyrft quharfor It bee. Be war witA fudane acquentans, With fleiching pride and Ignorans, Thow knawis thi felf thocAt me» the Ruß, Far better than the rufare dois. Thi fecret confail neuer wndo, Bot neid or fors dryv the thar to, For J>ow may tell It tyll a frend, Quhilk eftyr may be vnkend, And chang his loue, and be thi fa, pow art vniikir quhen It is fwa ; For lindry folk ar 111 to ken, And fenjeis frenfehip oft witA men, And quhen thai wat thar fecretw all, Thai may the gif a ternyt fall. At lell men aik thi confall ay, To fykir leich thi wound >u lay.
Strif nocht agains a comynite, Na witA kirkme» in na degre. Be nocAt redy to raift A blame, 3372 Heil at Jraw may al me»is fcham ;
196
200
204
208
212
216
220
224
RATIS RAVING
97
BOOK III.
Be nocAt ЫусМ, of na ma»is fall, Bot pray to god to comfort all ; Be blycAt and befy, quyk, & fmert, 3376 And lat na langour throw thi hart, Bot fle langour and ydilnes, Quhilkw bringi'« diflpar & hevynes. Tak ay betwen diflport and play, 3380 Put langOMr and diflpar away. Tak nocht in hart aduerfytee, Na prid the nocht in profperytee ; Bot do weil, and na demyng dreid, 3384 And to the beft men ay tak hed. The confaill of thi traift frendù, Diflpiß nocAt that weill levand Is, Bot mend thi frendw of thi riches, 3388 Thi gudis fal grow and neuer be les. And difples thaim nocht at ]>ow may, # Bot luf thaim and thaim honor ay. Spouß nocAt, and ]>ow wyll me trow, 3392 Bot ]>ow wyt weil quhar, quhy & how ; And quhen ]>ow fpouiß kep weil thi hand, Thai thrif nocht weil at brekw that band ; Bot quhen a wyf ]>ow taki« for the, 3396 Se fyrst of gud burgione fcho bee : Gud mo)w-child gud we prefume, 8a fcho be kepyt fra 111 cuftume ; Fra 111 rapar and ill cumpany, 3400 Na 111 enfampill fe hir by. Tak na byrding, bot ]ww may bere, Nother ane in tyme of peß na were : And gif )>ow thinkw to be wyß, 3404 Set neuer thi hart one cowatice ; For cowatice is rut of al evill, And тakw obediens to the deuill. Thai ar bot feruandú to thar gud, 3408 And fugetti'« for thar lyvis fud,
232 nor idle, for that brings despond ency.
236 Be not downcast in misfortune, nor proud in prosperity.
240 Do well, and dread not judg ment.
244
Marry not with out great 248 thought. Be faithful to thy marriage.
252 See that thy wife be of a good family. The child of a good mother will be good, if she be kept from bad example.
256 Undertake no burden beyond thy strength.
260 Be not covetous.
264 7
98 [Fol. 466 ] Covetous men will Ъе con demned. Fret not against fortune. Thank God even in poverty. Serve him and thou shalt not want. Wrong winning never did good to any. Desire no office where the law is not regarded, nor under a de spotic prince.
Use fairlanguage to all ; harsh words breed ill love. Guard thy tongue, for in it is life and death.
Those who eteal are not the only thieves ; but those who would steal if they could. It is theft not to restore what you find.
RATIS RAVING
BOOK III.
Thai ar condampnit al and fum, And in tyll hevyne fal neuer cum. Wary nocAt god for thi mifchans, 3412 Thi mifdeid aski's revengans, Na wyt nocAt fortone thocAt J,ow bee Mîffortwnit that mifgouernys the : Thank god and love hym our al thinge, 3416 And put in hyme thi confortinge, And thank hyme thocAt thi gud be fcant, And ferve hyme, and bow fal nocAt wante ; Na defyr neuer wrang vynynge, 3420 For It fal profet the na thinge ; For wrang vyninge the vy«nar to Byd neuer gud na neuer fal do ; Defyr neuer kepinge of Juftice, 3424 In land quhar na law kepyt Is, • Na feruice office na maiftry, "Whdyr prmcis that levis by tyrany. Quhay vyfly virki's witA confaill, 3428 Is worthi till have gouernall : For wnwyfmen in alkyn fted, Is cald ane ymage of the ded. Oyß fare langage in alkyne thinge, 3432 Harik wordw generys myflovinge, And reul thi Word quhill j,ow art jonge, For lyf and ded lyis in thi twnge : And kep thi hart ay clen of fyne, 3436 Fra al defyr of vrangvyfr wyne, For as belangand payne and meid, The wyll Is reput for the deid ; For ftelam only thevis are nocht, 3440 Bot als at wald ftell and thai mocht, Thus is man theif als weil but dreid, For his diffir as for his deid, And quha reftorys nocAt fundyne thinge, 3444 He is a theif for his helinge ;
268
272
276
280
284
288
292
296
300
RATIS RAVING
BOOK III. 99
3448
3452
3456
3460
3464
3468
3472
3476
3480
And he It hyd, and heil, and hald ; He is a theif rycAt as he ftald. And rycht fa is It of vthir thing ; Thai are art and part fore confelinge. ' Thar is ful few fulys in the land A bag of gold gyf at thai fand, And fyne of It hard na fperinge, In kirk na market na fore curling; Suppos thai wyii It wytterly, Quhai fuld that gold aw werraly, That thai wald gar in merket cry, To fper quhay tynt It opinly, And gyf thar come na man clamand, "Wald put It in the Juftice hand, To cry in marketi's thre ore foure, (Juhyll jhire and day war paffit our, And fyne gyf nane mycAt fundinge bee, To clame that gold in na degre, To deill It to the pure petaill, Tyll almouß houß ore hofpetaill, I wald fey and I kend hyme than, He mycAt be cald a rycAt-wyßman ; And quha dois nocAt in this degre, Be law a theif may callyt bee ; For thus the law fais in latin, Quhai \nàerûanàis nocht fper may fyne, Quod qui inuwtum no» reddit, De facto furtum committit. F1e axceß in al kind of thinge, And rew nocAt fchamful techmge ; Lat nocAt lichtly of a lytill fa, For gret ше» war defauit fwa ; For throw dilipiiinge of lytill feid, . Mony gret man Is brocAt to ded ; Forfe a parell ore It cum, Por fudane caß is ay vylfum ;
304
[Fol. 47.] There are few fools who, if they found a bag of gold, and heard no in 308 quiry about it,
would cry it in the market 312
for a year and a day, and if no 316 owner were found, would give it to the poor. 320 Such a man I should call up right. 324 The Law says concealment is de facto theft. 328
332 Many great men have'fallen from despising little offences. Foresee danger before it comes. 330
100
Boast not, nor be
[Fol. 476.] When you nave the upperhand, repay courtesy -with kindness.
Be steadfast in thy right. Truth may bend, but not break. There is a time for all things ; would men but take heed. Of two ways choose the sure, and let the in secure alone. Let others test new friends. Help the poor.
Little gifts earn much love. Flee crabbed men and greedy,
and gluttons.
RATIS RAVING—BOOK III. And lichtlear hurtw that is fore sen, Na wnprowyfytly cumyne had ben ; Kuß nocAt thi felf, na loif, na lak, 3484 Na want, na wanglore to the tak : Strik nocAt ay furiAt thi fellony, ^ whar J>ow has our hand ore maiftry, And namly tyll wnknawin men, 3488 It may be quit J,ow wat nocAt quhen. Love and reward fore curtafy, Eftyr thi powar thankfuly ; Do honore tyll al honorable, 3492 In rycAtwyfe cauß be nocht changable ; Be ftark and ftedfaft in thi rycAt, For law te brekw nocAt for no mycht, And fuppos for a tyme It bow, 3496 It fall recouer I dare la wow ; Al thing has tyme wald men tak heid, Quhai dois nocht fwa the were fal fped ; And quhen tway ways hapnis the 3500 Tаk fykyr and lat wnfykir bee, And lipin nocAt in a new cumyne geft, Lat vthire hyme pruf ore J,ow hyme traift ; And help all power at thi powar, 3504 For goiis faik do thaim no dere ; Gyf ],aim gud wyll and furthiringe, And quhen J>ow may fum confortinge ; And gyf rewardi's fore thi behuf, 3508 Fore lytill gift drawis mekil luf ; With crabyt men hald na cumpany, Na falow the nocAt witA our gredy, Na WitA our flill men, na our fture ; 3512 Na nan that mankyt is be natur; Na witA glutone of pafinge fud, Na nan that lewys one 111 wone gud ; Be weill wyllyt in thin office, 3516 For heritage is na feruice ;
340
344
348
352
356
360
364
368
372
EATIS RAVING
3520
3524
3528
3532
3536
3540
3544
3548
3552
BOOK III.
Lak nocAt quhar Jraw has louit mekle, Fore men wyll fay J>ow art our fekle ; Be of few wordw in cumpany, Gret fpech is takin of foly ; Su[e3re neuer bot bow compellyt bee, For leif to fuere is leif to lee ; Bere na wytnes bot bow be cald. Quhat is he worth na tunge can hald ? As lekand wefchell haldw no thinge, Sa opin tung has na traiitinge ; Bere bow wytnes but fomondynge, pow may be fet fra wytnefinge, And gyf bow ony cunnand таk, Se ay gud wytnes at bow tak ; Lef nocAt a gud place gyf bow bee, " Fore hecht at may be maid to the ; I11 neuer na feruand to thar lord, He fal the neuer luf the better ford ; Fore he wyll traift it is leifinge, For enwy, hattrent, ore flechinge : Be nocAt lefull to таk debatù, Fore comone tuljour¿s al men hatie ; Traift noeht thine honore in a fulle, Na weng nocAt quhil thi blud be cule ; Fra fulys ferys and thar havinge pow kep the weil at our al thinge; Fore men are prewyt be thar wertewj, As goldfmytA gold in furnas doij ; Wyfmen of fulys has rycAt knawlege, As in a meroure thar wyfage ; Confent neuer to trefone nore trane, Be neuer blycAt of nan vthem payne : Gar thi gud deid lof thi pwfone : Al riches paß gud renoune ; Preß neuer to bat ail na to feicht, Bot bow be thret throw princw i micht ; 1 In margin.
101
Speak little in company. 376
Bear no witness except when 3gQ called upon. [Fol. 48.] An open tongue is like a leaky vessel. 384 If you make a bargain, have good witness. Leave not a good master. 388 Blame no servant to his master. He will think it false. 392 AH men hate talebearers. 396 Take no ven geance except in cool blood. Men are tried by their virtues as 400 gold in the fire. Wise men are ware of fools. 404 Keioice not at * another's pain. Good renown is above wealth. 408
102 Strive not with a fool. Covet not that which belongs to another.
It feud. Chastise children when young. [Fol. 48».] For want of cor rection children oft turn out badly. Their parents will be con demned. Read Scriptures.
Keep the com mandments.
Forget not your end, and that you must give account.
Trust not in dreams or witch craft. Confess to the priest.
RATIS RAVING
BOOK III.
Tак na debait wttA full na ftryve, That fore a word wyll ware his lyve ; A levand manye be»efyce, 3556 His lyf, his land, ore hie office, His wyf, his dochttir, na hie feruand, our his hed to take his land, Defyr nocAt fore It generye fed, 3560 And oft tymis efter folowis ded. Chaiflee thi childyr quhil j,ow may, pow fal compt for thar deid a day ; For bettir is opine chafliment, 3564 Na luf that is hid in thin entent ; For fault of frendis chailtilinge, Garns barnis oft таk ill endinge ; Than fal thar frendú ful dere by 3568 That wald thaim nocht be tyme chafty : And oft tymis garas thaim have dreid Be dampnyt for thar barnis deid ; Heid oft and here worthi fcriptourw, 3572 And Mow teichinge of doctoura; And our al thinge Jow be neuer Irke, To kep the mandme»ts of the kirk ; And euer haf mynd of thingw three, 3576 That is, and was, and euer fal bee ; And als forjhet nocAt thyne endinge, Quhar Jow fal ga, and wat na thinge, And how ],ow mone gyf compt of all 3580 Thi dedi's heir baith gret and small; And owthir thow fal have hevynis meid, Ore dampnyt fore thine awne mifdeid. Trow nocAt in dremys nor focery, 3584 Na wichcraffa's, na charmery ; Gyf J,ow has ony foleis done, Schaw to the preft, and mend It foune ; And ly nocÄt lange in dedly fyne, 3588 Na grace folowis quha lyis thar In ;
412
416
420
424
428
432
436
440
444
THE THEWIS OFF GUD WOMEN. Bot fchrif the oft and tak penara, Lat few wyt of thin obferuans ; Amend in tyme al thi mifdeid, 3592 J>ow fal haf grace to better fped ; Quhen J,ow thi felf accuifb heir, The fend of the has na powere ; The till acouß one domifday, 3596 Than may Jiow frely paß thi way, Wnaccufyt befor the kinge, Tyll leftand Joy wrtA out endinge ; Al thus the wyfman taucht his fone, 3600 And bad hyme at It fuld be done.
103 Oft do penance. Amend in time. 448 Accuse yourself and the flend has no power over you. 452
These are the wise man's 456
Explicit, Sfc, 8fc.
(10.) THE THEWIS OFF GHDWOMEi\r.
3604
3608
3612
3616
THE grid wyf fchawis, fore beft fcho can, Quhilkw ar thewis of gud women ; Q,uhilki's gar wome» be haldin deir, And pouer wome» princw peir ; "WYtA fum Ill maneris and thewis, That folowis ful women & fchrewis. As to the firfl, me» fuld confidyr That womems honore is tendyr & flydder, And raithar brekie be mekil thinge, As fareft roß taki's foneft faidinge. A woman fuld ay have radour Of thinge that gref mycAt her honoure ; Ful of piete, and humylitee, And lytill of langage for to bee, NocAt loud of lange, na lauchtyr crouß, And euer doand gud in her houß : NocAt oyß na tratlynge in the toune, Na wttA no jonge me» rouk na roune ;
t™-49-]
The good wife shows how wo men are held dear.
Women's honour is tender, fades like a rose ; women therefore should he cau1 0 tious, pions, humble,
, о always doing 16 good, not gossipinB.
104
not proud nor assuming.
Be respectful,
and obedient ; not outrageous in dress,
to make others envious, not to dress for snow, lest she be deemed a light woman. [Fol. 496.] There are proper times for wo men to show themselves, but it should be done with modesty.
God honours lowliness. Afterpride comes
THE THEWIS OFF GUD WOMEN. "Weill of bir fmylinge fimpyll and coy, 3620 "With fenjeand fair nocAt таk our moy. Nocht nyß, proud, na our deligat, Na contyrfyt nocAt our hie efftait ; Fauore na dedis of diihonore, 3624 Kep worfchip tyll al creatoure ; Be nocht lefull tratlyngi'e to here, Nore to reherß quhai wald thab» fpeir. Tyll hir frendw obedyent bee, 3628 In gudly thingis that may supple ; NocAt outragouß in hire cleithinge, Bot plane maner and gudly thing. NocAt our coftlyk, na fumptewouß, 3632 To таk vthir at hire Inwyouß ; Na couet nocAt cleithing mar deir Na be refone fold hir effeir ; And J>ocht fche be cled honeffly, 3636 Defyr nocAt to be fe» forthi. Quhen feho is proud to fohaw her than Is takin of a licht woman ; Bot quhen It suld be refone bee, 3640 Tyll fchaw hir thane is honeftee, "With fuet hamly round contenans, NocAt our fer preß hire till awans. To fchaw hire proud, at men may see, 3644 Is pryd, wanglore, and vanite. Bot euer with dreid and fchamfulnes Scho fuld draw to the laweft place, And erare lawar place to tak, 3648 Na fra her place be put abak ; God dois honore to lawlynes, Quhen prid is punyft in al place, Quhilk in women is maift to blame, 3652 For eftyr prid oft folowis fchame. NocAt than thai fuld be honeft ay, Bíter thar ftat euerilk day ;
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24
28
32
36
40
44
48
52
105
THE THEWIS OFF GUD WOMEN.
3656
3660
3664
3668
3672
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3680
3684
3688
Fore God commendi'« honeftee, Quhilk of al gud is beft of three, And efter honore cummys profyt, And of al gud leift is delyt. Gud profitable is ane of three, And it be Refo»e takin bee ; Bot quhen thai tak It our mefour, Thai turne in wyß and in arroure. Kep thaim fra delyt nocAt walable, And fra al deid diihonorable ; Bot nocAt fra deid al anerly, Bot fra al thinge that is II lykly. Fle ill folk and fuflpekit place, Gret lak folowis II lyklynes. Fore euer defamyt cumpany Befadw the honor of al wy ; Dant nocAt wome» our wantonly, Na feid )>aim nocht our delygatly ; Fore metw and drinkw delycyus Caufß lichory : men fais thus. Na giftw gyf, na drowreis craif, Na bill of amourw to refaif, Be nocAt our fyre till hi'r frendw, Bot тek and lawly quhar fche lendw. Oyß noght flityng, fturt, na ftryf, Preß nocAt to greif ma», na wyf ; In thrift ftryf ay witA thi nychtboure, Quha beft can thryf but diihonor. Preß nocht in feift to syt our hie, Na euer ilk day lyk proud to bee ; Na our cle» wefching o»ne verk dais, Na jhit o»ne werk dais oyß na plays. Flam nocAt the floune at wyll faid, To mend hir тak at god has maid, Wi'tA payntyng wattrys to gar her fchen : One haly dais hir hyd hald c1en :
Of those good qualities honesty
56 » *"*•
Profit should be taken in reason.
60
64 Keep women from all dis honourable deeds, from all suspect ed places.
68 Bad company damages cha racter.
72 Give not women too delicate food or drink.
76
[Fol. 50.] Let them indulge 30 not in strife, hut vie with their neighbours in thrift.
84 Be °ot proud, nor lazy on work days.
88 Let not women use painting;
106
for it is a shame to be white and red one day, and faded the next. Keep the hue of nature.
Be piteous to the poor. Speak well of people behind their back.
Let a wife keep her husband's honour. Be sweet and debonnaire. not wandering in the streets,
for that is folly. [Fol. 506.] Let her associate with her equals. Love not sleep.
Keep wise com panions. Imitate the best.
THE THEWIS OFF GUD WOMEN. Bot nocAt with colouris, na payntry, 3692 For fyk thyng is bot gyglotry. Scheme is to day be qubit & red, And o»ne the morne waleyt as a wed ; Bot kep J,e hew of hir nature, 3696 For fyk fairnes fal langeft dure. Kep biding and leif clenly, Thank god and love hyw ythandly, Be euer of pur folk petoufable, 3700 Do almouß deid, be cherytable, Gyf folk gud word behynd \er bak, And love al leid, and nane to lak. And gif fche be in godys band, 3704 Se euer honore to her hufband, And be graciouß to his menjhe, Kepand her hufbandis honeftee ; Tyll al folk fwet and debonar, 3708 "WVtA gudly wyll at hire poware. Be ferme of hed, fut, and hand, NocAt oft in flret to be wanerand ; For wanerynge betaknis wylfu»mes, 3712 'Wanwyt, welth, ore wantonneß, Ore e1les to sek fum cumpany, At war nocAt lyk to be gudly. Bot ay hald rownd and plan maner, 3716 Haldand ay falowfchip wi'tA her feir ; F1e fra defamyt cumpany, Lyk drawys to lyk ay comonly. Luf nocAt flepinge, na gret fuernes, 3720 Fore mekill ill cummys of ydilnes. NocAt leif to wantou»e giglotryß, Kep fern of women at are wyß ; And euer conferme hir to J,e beft, 3724 Of women that ar worthyeft. Do na thinge that ill lyk may bee, Gif na occalioune for to lee ;
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96
100
104
108
112
116
120
124
107
THE THEWIS OFF GÜD WOMEN.
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3732
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3744
3748
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3760
Fore quhen fcho dois that is lyk ill, Traift nocht that folk wyll hald thaim ftill. Hant nocht with men our anerly, All be thai neuer mar fa worthi ; Ga nocht alane in hir erand, Tak child ore maidinge in her hand ; It is no point of honeftee, A gud woma» allane to bee. In cumpany of mony ane, And mekill leß with ane alane ; It is no point of gud cuftum ; Fore na man wyll the gud prefum. And quhen fcho pafß hir erand, Byd nocAt lang one It tareand, Na fyt nocht doune to hald talkyne, Quhill fcho forjhet hir hame ganging : Think quhat fcho has ado at hame And ay be dredand to have blame. "Women that haß a thowlas hart Ane houre ore twa thinkw bot a ftartÇ-"^^ 1Gyf men thaim withgang wantonly, Than wyll thai cowet the maiftry. Thar is na thing thai cowet mare Na fredome, fauore, and gud fair ; Na wald neuer correkyt bee, Na jit reprowyt in no degre : Thai fuld kep lawte, day & nycht, And maift quhar thai haue lawte hicht. Hait nocAt but gret cauß manifeft, The fyrft luf ay be lowyt beft ; That fche of luf have neuer repruf, To do wnlawte to hir lufee Preß to be lowyt wi'tA her meщe, Fra drunkyne folk and tawarne flee ; 1 In the margin here is "Noia bene."
Folk -mil not conceal evil
128 domsSeek not men's company. Go 'not alone on errands.
132 It is not good for women to be out alone.
136
1 ía Be not long on -!•*" errands.
144
Think of what is to be done at home. Women forget how time nies.
1 A ft Women like to 1,0 rule, [Fol. 51.]
152 but should be obedient. Indulge not hatred. Stick to a first 156 love.
160 Flee drunken ness.
108
THE THEWIS OFF GÜD WOMEN.
Go to church ;
behave well when there.
Always be ho nestly employed when at home.
Follow advice.
Toy
not
with
Keep from bad company and foul language.
Bad people wish others to be like them. [Fol. 516.] Be not a gobetween.
What the eye does not see the heart does not miss. So women should be kept close,
and not allowed to see wicked ways.
\
Be leif of prayer, quhen iho may, And her meß one the haly day ; Fore mekle gud cummys of praynge, 3764 And gam« me» тak gud endinge. And our al thinge kep her in kirk To kek abak, to laucb, or fmyrke ; And efter nwne, one the haly day, 3768 Owthir pray, or play at honeft play, To reid bukw, or 1ere wefinge, Be occupeid euer in fum thinge ; But leif fet nocAt hir hart to luf, 3772 Thar folowis efter gret repruf. Leif thare awne wyll & do confaill, Ore It fall turne thai»i to tynfaill ; Tait nocAt witA me» na тak raginge, 3776 Fore oft It makes a foul endynge ; It is a takine a full wome» To tyg and tait oft witA )>e men. And our al thing, as oft faid I, 3780 Kep hir fra cankyryt cumpany, Fra foul wordw and wnhoneiï ; Fare langag is euer prafyt beft. And tak ay fampyll be her nichtbour, 3784 Gif euer fcho thinki'« to haf honour. Fore quha defamyt war, or wyke, Wald al the laif war to thai w lyk, Be nocAt redy chargû to tak, 3788 Ha erandis bere, na mefage тak ; Fore thai are condifciounes of barnis. At E nocAt feis, hart nocAt jarnis ; Tharfor fuld women kepyt bee, 3792 At thai may nocAt na licht wome» fee ; Suppos It war agane thar wyll, It kepis thaim oft tymis fra ill. Fore ful wome» ar fo fmytable, 3796 And tiU al wykit wya'e able,
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196
109
THE THEWIS OFF GÜD WOMEN.
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3808
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3820
3824
3828
That euer the cumpany quhar thai tak Sal neuer chap witAout a lak. Men bindw oft folk agane thar will, Quhill fum gret cure be done thaim till ; Quhilk war nocAt forß bai wald nocht dud, And jhit it1 cummys thaim al for gud. And jhit weil mar fuld madenis jhinge2 Be ftratly kepit wi'tA gret awinge ; In teiching with a gud maiftreß, Quhilk knawis gud the wis, mar & leß ; And chaifte thaim, quhill thai are child Quhill wyfdome cum throw wyt or eild. For jouthed ay i»clynis to wyce, For felding find we barnis wyß ; Folk may in jouthed tift a child, That fore na gold wad do in eild. Forthi junge lordw ar put to cur, Quhill wyfdome cum thaim be natur ; Or ellw throw docume»tw, ore age, To gouerne weill thare heritage. Sa suld madenis fra 111 cumpany Nan ill ensampill fee thaim by ; Fore fa1t of aw, and of teichinge, Gem« madenis oft tak ill endinge, Quhilk and thai had in thar jouthage, Quhill thai of wifdome have knawlage, And chafte thaw», quhen thai do mys, Fore wantone thowleß rakleß Is, Thai fuld be chaift and cheritable, "Worthi wome» wyß and able, And efter cum to gret valoure, And do thar frendi'« gret honour. And quhen thai haf na Inftruccyoune, Na for thar mifdeid punifcioune,
1 is. MS.
200 Such restraint may be used for their good.
204 This rule should he particularly observed with the young. Correct girls while young.
208
You cannot correct them 212 wQen older. Young lords are put under go vernors ;
216 so maidens should be kept close.
220
[Fol. 52.]
224 They should be chaste and chari table.
oo я But if their -"" friends fail to train them,
2 This line and the following are transposed in the MS.
по
THE THEWIS OFF GUD WOMEN. Bot lattw thaim flow in wantou»nes, 3832 And fauorw thaim in thar wykytnes,
they are much to blame,
and shall punished;
be
3836
3840 therefore correct your children.
3844 Keep them from poverty ; for want often leads women to do wrong ;
3848
3852
3856 вo they should not be exposed to tbe temptation.
3860 [Fol. 524.]
3864
'Than of thar 111 thai have the wyt, And, do thai weil, the mar meryt. For oft tymis frendi'«, have no dreid, At dampnit for thar barnis deid, And puttw thaim felf in fturt & ftryve, And oft in perell of faul and lyve. Quha will kep baith fra pmfchinge, Teich thaim in jouthed, our all thinge ; And pwnis thaim quhen thai do 111, And lat thaim nocAt have al thar wyll. Bettyr pwnis thaim, and gar thaim mend, Na faul and lyf tak baith 111 end. And kep thaim fra neid & miftere, That pouerte gar thaim nocAt myffare ; For pouertee tynis mony gud woma», Quhilki'«, and thai had thriftee men, "With gudly fuet neidfull lewynge, Thai wald neuer do mys, for nakyne thinge. For oft tymis wrecht nedy ky»ne' Syk neid and ftreß haldw madenys In, That thai are pynd with pouertee, Quhill gret neid gam'« thar hartw dee ; And may nocht, for thar wrechitnes, Gret oouatice, and gret nedynes, Put thaim in tyme to thar profyt. Thus, do thai mys, thai have the wyt, And al the chargù of thare syne, That neid and myfter puto« thaim In. Thai have na craft how suld thai leif, And frendw will thaim na thing gif ; Than is thar nocht bot do ore dee ; One fors thus mone thai fulys bee.
1 Here is in the margin " Noia bene."
••
232
236
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244
248
252
256
260
264
THE THEWIS OFF GTJD WOMEN. For mony lord»'s ar nocAt larg, Thinkand thai have our gret charge, To mаrу thar barnis to ],er eftat ; 3868 And ofte thar lang baid cummys to lait. For natur drawis euer to kynd, And lukw nocht quhat may cum behind ; And quhen thai forfa1t, thai are fane, 3872 & garns men veyne It dois thaim pane. Quhen fcho is tred her iho one heill Tha» will thai fay, " Had echo done weill Scho had be» maryt richly : 3876 Now lat her chewys her, fore thi." Thus mony gud madyne oft tyme, For fault of mareag in tyme, Ar tint, for fault of warldi's gud ; 3880 Thai can nocht wyne thar lyvis fud With trawaill, craft, and laborage ; And thus in to thar tender age, In thar maift farhed, dois foly ; 3884 And in thar eild nan fettis thaiwt by. Thus mone thai begam be alway, And oft tyme deis before thar day ; Of quhilk thar frendes has the wyt, 3888 And god and natur has diffpyt, & quha his barnis puttis nocAt to lare, And game teich thaim at his poware, And noryß thaif» to perfyt age, 3892 And purway madenis of mareag Eftir thar flat, and gyf thaiw aw, Thai ar al curfyt be godi'e law. Now have I tald jow mine awyß, 3896 How je fuld knaw men that are wyß, And alfi ful me» in fu m party, Be findry poynti'e generaly ; And als of findry documentis
Ill If parents, from desire of good matches, are too long in marrying their children off it is not well. 268
they sorry if their 979 children go wrong.
276 Girls should be married young, 280
284 or else their friends have the blame of their errors. 288 Children should be well taught.
292 This is a parent's duty.
Here ends my advice 296
[Fol. 53.]
112 to young people.
It is drawn from the lessons of vise men of old.
The thanks are due to them, not to me.
Let all readers pray for the maker of this book.
THE THEWIS OFF GTJD WOMEN.
3900 To fcharp jong me» in thar ententw ; 300 Of wyfme» that before has ben, And mek.il honor knawin & fen, Quhilk thai drew out throw thare gret wyt, 3904 And efW maid feir bukw of It : 304 Quhilk thai drew out of bukw old, Quhar It lay, as in myne the gold. Quhat thank ferf I ]mcht It gud bee ? 3908 Sen gudnes cummys nocAt of me, 308 Bot of thir worthi mennis fawis, That fyrft maid profecy & lawis. And here I pray ye redan« all, 3912 And a1s ye heran'«, gret and lmall, That ay, quhen at thai one It luke, Thai pray for hyme that maid the buk ; And fore al criftynne man, and me ; 3916 Amen, amen, fore oherytte.
312
316
Explicit liber moralis, «ecundum dicta antiquorum patrum, etc., etc., etc. Amen.
VERTEWIS OF TUE MESS.
113
(11.) [VEETEWIS OP THE MESS.] Her begy»nis the Yertewis of the meß, apprewyt be the haly Testimonies wryt, baith be our lord Ihesu criibe wordis, and vthir haly tues ot the * mass, fancti's and doctoum of J,e criflyne faith. And fyrft and formift. Sanct paul fais that rycAt as our lord Ihesu cryft is mar 3920 worthi and mar preciouß than ony vthir creatur that god maid, St. Paul's, fa is j,e meß mar "worthi and mar preciouß than ony vthir orefone or facrifice that may be faid or maid in this erd. Item, fanct barnard fais, that It is mar fpedfull, neidful, and 3924 profitable to the marois faul heill to her meß, with c1en hart & SLBernard'egud deuotioune, na for to gif for j,e luf of god J,e fee of fa mickle land as a ma» may ourgang quhill the meß is in doinge. Item, our lord Ihesu fais that quhat fum euer thing J,at men 3928 witA clen hart and gud deuocione aikw at the meß in thar 0urLord'8praiem, *It falbe grantyt thaim or elles bettir and mar prophitable thi»g, na thai alk hyme, be mekill. Itew, quicqm'd orantes petitis &c. Item, fanct Jerome fais that till here meß with clen hart and gud dewocioune garrís the faulys that he prays for feil na payne in purgatory quhil that meft is in doinge. Item, fanct ancelyne fais that to her a meß with clen hart and gud deuocioune, or gar fay a meß in a ma»is lyf is mar meritable till his faul heill, na that hes executors or frendis gart fay Iм meiffor hyme efter at he be ded. Item, fanct ambroß fais that quhat euer met or drink a peribne tak efter meß perfitw hyme mar till hi's heil and lang
[Foi. 536.] 3932 st.jerome'e.
3936
394O 8-Alnbr0SC3-
lyf, na It that he etti'e befor meß. Item, fancte auguffine fais that for al the tyme \at a perlone tme*ugus" be at J,e meß he standi in fted, and eildis nocAt, bot haldís hym in the famy» jouthed he was in quhen he come to J>e meß. Item, the famyne fanct Auguftyne fais that the tyme of >e meß that а та» Ьеri's lenthis his lyf fa lang mar, na be fuld leif, and he hard na meß in his lyf. Item, os aurii fais that quhat woman that takes her child
3944 гый. st?chrysostom'8-
114
3952 st. Luke's.
3956 st. Mat. thew's.
3960 st,Gregory's.
VERTEWIS OF THE MESS.
bed that day that fcho has hard meß, fcho fal Ъеr her birth wttA leß payne and dolour, na fcho had nocAt hard meß that day. Item, fanct louk fais that quhat perfone hapnis to deceß Je day that thai here meß, thai fal be reput and done with, as langand ]>e dewyteis of haly kyrk, as thai had taпe al ]>e fsicramentis of haly kirk that day. Item, fancte matho fais that the tyme that a perfone hirw . meß, thai fall fall in na dedly fyne, and all waneall fyn»is fal be forgewyne thaim throw the wertew of the meß. Item, sanete gregore fais that fore ilke meß that is faid (Jeuofly fundry faulys ar deliueryt and fred out of Je payne of
pwgatory, and mony levand тел ar twrnyt tram \er ill lyf to gud lyf for euer. 3964 Item, fanct auguftyne fais that the gud angell that kepis Je tine's"8"s" ma»is faul compti« wp and wryti'« al the fteppis at a ma»* Г Fol 54 1
makes to the meß, and fore ilkane of thaim god fal reuard (hym) her or hyme. 3968 Item, fancte gregore fais that the day that a perfone hen'« stGrcgorys. meß deuo4Ду> an(¡ at the ficht of the facrame»t fais hw pater noftere, he fal nocAt that day want hw levyng fufficiantly. st.Beie's. Item, fancte beid fais that fuppos a ma» her meß or gyf 3972 almouB in deidly fyne, or uthir gud dedw, It profyti'« hyme to thre thingw. It kepis hyme fra mifaduentun« and perell to cum and gam hyme be mare able to ryß out of his fyne, & gif he paß to hell It lefys In« panis thar. 3976 Item, fancte Auguftine fais that the day that a тa» feis godw tine*sîgUS" body, and makis his pmyans to hyme deuotly, he fal nocAt that day tyne his ficht. Item, fancte Auguftyne fais that the day that a ma» fal here 3980 meß w«tA clen hart & gud deuocioune he fal nocht de of a fudane ded. ша" Item, fanct auguftyne fais that for Je tyme of the meß suppoß Je ewill fpreit be in a mare synfull, that in the tyme that he 3984 feis the haly faemme»t, Je evil fpret fleis out of Je ma» fore the tyme of Je meß.
ibid.
4
VERTEWIS OF THE MESS. Item,' os aurii fais that the meß is als worthi as jbe felf ded and pafcioune of cryft quhen It was don»e of deid proprely. Item, fancte Auguftine fais that in the tyme of the meß the hewyne opnys, the angel defcendis, and beri's cumpany to ],at
115 .st- Chryeoitorn s. 3988 tta/s?BUS"
haly facrament. Item, fancte gregore sais that the cloud seto's his befym'i to stGregory's here meß, and failjeis nocAt in hyme he fal have the meid as 3992 he had hard meß, and he be one forß ore vthir ways haldin tharfra.
KOTES
Page 1, line 5. thaim that are put in the fech[t"\ing of dede. This passage in the Cambridge MS., Pf. 5, 45, alluded to in the preface, stands thus : " Jmt bëne in poynt of dethe." So that the word fechinge, which the MS. gives, is most likely a mis take for fechting, struggle. 10. as, here, is for the relative which. Perhaps it may be an error for at, which is the more common. 13. doutable to be tholyt, terrible to be endured. 16. ell ; here and elsewhere this form is probably for ell = ellw, cf. 487. 21. ded o neide men, death of needy men. P. 2, 1. 24. at ever, so ever. 34. baide the cummyne, awaited the coming. 43. he, i.e., Jesus Christ. 44. Sf safurth, etc., and so on throughout the New Testament. 49. fore It gret comfort, for its great comfort. 57. It is to wyt, you must know. P. 3, 1. 60. wreukis should be uorenkis. The word occurs in the " Ayenbite," p. 129. "Man may longe his lyues wene, and oft him lyejeJ, his wrench ." The analogies of the Kentish and Northumbrian dialects have been pointed out by Mr. Kemble, Philolog. Trans., vol. ii. p. 36. 81. to bave thaim to thare bru\er ; this is a slip of the scribe, and should be, to have him. 88. tyU he is; i.e., while he is. 92. Probably this was a rhyming proverb current at the time : " Sufficiandly forthocht, Syne noyis nocht. рoсу : this word evidently refers to what is said afterwards of the position of Christ's limbs on the cross. P. 4, 1. 100. murthersar: Fr. meurtrisseur, a constant form in Scotch, cf. Lyndesay's Monarche, 3692 : " That prudent Prince was trampit doun And murdrest in his counsall houe."
118
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Other examples occur in 11. 4213, 4219, 5107 of the same poem, and the verb to murdres'ia line 5828. 104. at or ... . knowing, which are all for the best if they were well known. 126. that in the paciens tharof we may wyne, which (joy of heaven) in the patient bearing of (our tribulations) we may win. 5, 1. 131. \an sum, apparently a clerical error for \at ¡une. 157. and syker—in the faith : and certain it is (that) he, who feels sorrow or uneasiness in the leaving of these cardinal delights, is not firm in the faith. 6, 1. 177. maid thairby go, ordained thereby (i.e. by its heavenly origin) to go. 184. at the law lewis, which the law allows. 7, 1. 203. he vynand, while he wins. These words are inserted as a case absolute. 213. be the faith of him and ded, i.e. by the faith and death of him (Christ). 8, 1. 248. For in the thocht, etc. : For in the thought in which the soul passes from the body it is taken for ever. 250. angelí, may be for angeft=angellw, angels. 257. mint, perhaps an error for sauit, saved. 9, 1. 270. sursastnes should be surfastnes. 271. with suernes, against laziness. 272. Make no attempt against force wherein you may fail. 273. laitis. This is from the Islandic lát, and applies to gestures and habits, as of woman г láti manna with men's manners ; generally in a bad sense. The word occurs in " The Three Tailes of the Three Priests of Peblis," 1. 984 : " Then on his kneis he askit forgivenes, For his licht laytes and his wantones." 276. Lak na lofe. The first word seems an error for luk ; the sense would then be : Take care not to praise too much ; or the text may mean, " Don't blame or praise too largely." 277. Take care that you don't, through faintheartedness, commit a fault. 287. Be stout against wrong when men meddle with you. 10, 1. 304. Wayne thi lust : this is probably for Wayne, i.e. remove. 310. orne, a mistake for Ene. So also in 329. 316. Ris steppis few, an error for "His steppis sew," his steps follow. 317. Exillall wyte for wyce, i.e. vice. 320. This stanza, which is not in the MS., but which belongs to the poem, is added from "Ane Compentious Booke of godly and spirituall Songs, newlie cor rected and amended by the first originall Copie., Edinb., 1621." 8vo. The poem there has the colophon. "Finis. % Quod King James the first." An older version of the date of 1578
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was reprinted by David Laing, in 1868, in " Gude and Godlie Ballates." I append it in full :— " Sen throw Vertew incressis dignitie, And vertew is flour and rute of Noblesse ay, Of ony wit, or quhat estait thow be, His steppis follow, and dreid for none effray : Eject vice, and follow treutb alway : Lufe maist thy God that first thy lufe began, And for ilk inche he will thé quyte ane span. " Be not ouir proude in thy prosperitie, For as it cummis, sa will it pas away ; The tyme to compt is schort, thow may Weill se, For of grene gress sone cummis wallowit hay. Labour in treutb., quhilk suith is of thy fay ; Traist maist in God, for he best gyde thé can, And for ilk inche he will thé quyte ane span. " Sen word is thrall, and thocht is only fre, Thou dant thy toung, that power hes and may, Thow steik thy ene fra warldis vanitie : Kefraine thy lust, and harkin quhat I say : Graip or thow slyde, and keip forth the hie way, Thow hald thé fast upon thy God and man, And for ilk inche he will thé quyte ane span, Quod King James the First." From " The Gude and Godlie Baílate»," 1578, rep. 1868, p. 202.i 323. wallowed hay. Another example of thia word occurs below 1. 3694, " waleyt as a wed." 324. "Work out truthfully what you believe to be the truth. P. 11, 1. 329. See above, 310. 337. Should do such labour as befits them. P. 12, 1. 363. assithit. The more usual form of the verb is assethe. The noun occurs in " Pricke of Conscience," 3610, 3747. 379. Dele the point after hym, and put a comma after Fore. The capital letter is in the MS. 384. and, an error of the scribe for are. 389. Mr should be hie, high. P. 13, 1. 390. thar should be thaim. 391. full, written in the MS. full, perhaps=fullis=fools. Cf. Lancelot, preface, p. xix. 397. and reput, etc., and I considered mirth and laughter great error. i Page 202. " Sen throw Vertew incressis dignitie." This is the only authority for attributing these verses to King James the First of Scotland (1406-1437). In Bannatyne's MS., 1668, fol. 68, they occur anonymously, with numerous verbal differences. In neither copy do we find the language of the early part of the fifteenth century.
120
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Lyndesay : Monarche, 5020-3, speaking of Solo" His plesand Habitation is Precellit all vtheris Nationis Gardyngis and Parkis for Haitis and Hyndis, Stankis with fysche of diuers kyndis."
P.
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412. at our al thaim tat was, above all them who were. 413. of. This seems to mean over and above ; if so, it is connected with Isl. of= over much, so much used in composition, as ofmikill=too much, etc. 417. weschell, vessel. This word formerly was used as a plural ; cf. Trevisa's translation of Higden, vol. iii. p. 181 : " He shulde .... jelde the holy vessel ajen ;" for a rendering of et vasa restitueret ; and p. 185, for concessit ei rex vasa templi, " J>e king graunted him ]>e vessel of \e temple." 15, 1. 472. till lei/ to a full vaistour, etc., to leave to a foolish waster all their goodly realms and possessions. 487. fore he shall nocid, etc., for he shall have nothing else for his portion of the world. 493. cure of waist, i.e. anxiety about waste. 495. na hap to good hyme. No hope to benefit himself. I have not met good used as a verb elsewhere. 16, 1. 512. Item he sais that. After these words there is an omis sion of, he consideryt, which must be supplied from the pre ceding sentence. 522. Remowand in singularit«, i.e. All things are perpetual in their kind and nature, although in individual cases they be unstable. 530. and all elyk wnder lyis vanit«, and vanity underlies everything alike. 17, 1. 540. chalenginge. Here used for accusing. 556. and oft tymis fall, i.e. The goods ofttimes fall into the hands of those who most hated him. 560. ocht misteris, needs anything. 18, 1. 584. his lewing, his living, that which he can consume on himself. 589. in were, for the worse. 590. he walkis in wntymis, he awakes at irregular times. 19, 1. 629. mar master, i.e. a greater master. 20, 1. 651, flethit=flechit, flattered. 655. lowable to god, praise worthy in the sight of God. 662. hut riches, without riches. 21, 1. 683. and так hym, etc., and make himself, at times, as though he heard not that which he hears. 702. But he mixes himself up, of his own choice, with so many various concerns, without end, of which none but God may know whether they be good or ill. 708. part, i.q. port, carriage, bearing. 711. The first
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P. 23,
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god in this line is inserted by an error of the scribe, and should be omitted. 1. 719. Nor do the pains of death then permit him at all to take rest. 744. And lead thy life with them that love thee for the period of this uncertain life. 1. 756. Ryt in the row, should be cryit in the row, i.e. published as in a roll-calling. See Jamieson. 764. That no men, but fools, should be made (much) of by great men. 770. fall for faĂą=fallis, falls. 780. eumandly should be cunandly. 1. 787. murmwre hyme in thar collacione, revile him in their private meeting. Collacione, in this sense, occurs in Lyndesay's Kittie's Confession : â&#x20AC;&#x201D; " When Ladyis makis collacione, With ony lusty companjeone." 817. in cauernys and in ernes. The last two words are wrong. The MS. has the letters mir nes, the ir being written by an abbreviation above the m. I would therefore conjecture mirknes as the word intended. It is not unlikely that the scribe, having turned up the final stroke of the m to make the abbreviation-mark, should proceed to add nes as a termination, this being so much more common than lenes. 818 The rewis and, etc. The last two words should be united. The verb rewess occurs in the sense of " to clothe anew" (See Jamieson), and these two words united form the present parti ciple of that verb. In the very next sentence the rehabilitation of the body is described, and the sense of this clause will be : "And those who are assuming their bodies anew shall after wards all rise together." Mr. Murray says, rewis here = streets, and in Eccl. xii. 4, the words are "And the doors shall be shut in 'the streets;' " but this leaves the word and, in the text, unaccounted for, and makes a very clumsy translation. 819. worth deife, become deaf. 1. 823. The dust of which man was made shall return into its first form, and the spirit shall return again into the body made of dust. The side note (for which the Editor is not responsible) is wrong. 828. i.e. when he was called the wisest of the world he made, etc. 1. 858. Bot gyf thai laif viciously. The verb should be leif, and the sentence means, But if they (i.e. the children) live viciously, think then that the parents' time is all gone by. 868. alle, an adverb, utterly, entirely. 880-885. In these six
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lines there has been some slip. "We perhaps should read vertuous for vicious in 880. The two first evidently had some words explaining how to depart the good from the ill, practically, by doing the good and leaving the ill. In 882 the insertion of the pronoun he after Renard makes the sense com plete, or if Reuard= Remrdit, the p.p., which would improve the metre as well as the sense. The last two appear to have had some such meaning as: " Whoso remembers God's might, he never more will do but right." From a careful perusal of the MS. I cannot suggest any alteration in the text. 27, 1. 884. To read pe for We improves the sense, and if in the original the Saxon letters were used, the scribe might easily mistake the one for the other. 896. Worthis till, become, attain to be. 898. luk thai abate, i.e. they decline from, luck and prosperity. 901. Become the bond-thralls of strangers. 903. of should be or. Cf. 905. 915. Unless he knew each secret thing. 28, 1. 927. in to party, in some degree. 947. From the line which follows this, it is clear that in this line something had been said of the power of grace to help against deadly sin. But the line as it stands is not intelligible. Either there is some error, or else the sentence is not complete, and a couplet has been lost which explained the action of grace against sin. Mr. Murray suggests jhoio for how. 29, 1. 949. so ferand. This is one word=sovran. 954. Unless it be contrary to reason for the sake of bringing him to a worse end. He is allowed to climb that he may have the farther to fall. 957. al, an error for il. 967. And led the fray, and lead thee from. 980. For if thou seest the places like to evil, and yet afterwards choosest them of thy free will, thou turnest the virtue of sight into a vice. 30, 1. 992. mastem- should be master. 997. Fore \ow dois, should be Fore gif \ow dois ; and this insertion improves both the sense and the metre. 1000. And you may nowise excuse yourself, and say that for some cause it must be so. Thus the earlier sense of shall= debere, to owe, comes out. 1006. tendyr, read tendyt. 1012. ferre, read feire= fierce, strong. 1013. site, read sice. 1016. Tras weil, i.e. Trows well, or it may be an error for Trust, trust. 31, 1. 1024. The good and kindly advice of masters in their books has said to us. The side note is wrong. 1030. lypir is
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leprosy ; byll, bile ; the faland ill, epilepsy ; and wild fyre, erysipelas. 1032. With vthir sum or les to dout, with some other (diseases) which are less to be feared. 32, 1. 1064. sek, appears both from the metre and sense to be super fluous. I have my doubts whether perfyt and should not be one word, and then to do perfytand syk gudnes, would mean, to bring to perfection such goodness. 1082. Jiandis deid, hands' deed, the actions of the hands. 1087. fait, falls out, happens. 33, 1. 1090. And they become accursed, which is worse than any other loss by far. 1093. To lang arang, too long harangue. 1095. Fow melcle, full much; a full great grace has God lent them. 1097. Oothra the ЪиЦoпе, Godfrey of Bouillon. 1113. Mycht, i.e. (which) might. 1121. vertuoufi. This is a fre quent spelling of the noun. Cf. 814. 34, 1. 1130. Be mouch. An error. There should be something like But noucht. Compare the next couplet. 1135. In this and the next line for witis read wicis. 1139. thar vanting. Their deficiency, that by which they fall short of the mean : as the mekle thing is their excess above the mean. 1142. Bj at, that which; and in 1145. 1147. enschew for eschew. 1156. at one, should be at our, over and above. 1160. bot hwn, without shame or scruple. The more usual form of the word is hone. See Halliwell. 35, 1. 1164. Seems to be a continuation of the exhortation in the previous line. To mind the good leave the contrary. And it has these several roots (for dutis read rutis). 1177. And that (which) should not be done he lets alone. 1178. at, that which. 1188. Give each man that (which) is known (tobe) his, and right so tak to thee thine own. 36, 1. 1201. Be diligent to bring about an agreement. 1210. tynis to be Ml, etc., losest by being upright, thou shalt gain thrice as much afterwards. 1226. Yet occasionally God's secret counsel works contrarily, but not without cause. 37, 1. 1236. She can teach the ignorant their duty, and acquire crafts of subtle device, and yet not press her (i.e. make it a great trouble). 1242. red, to regulate. 1250. For haf we should apparently read leif, live. 1254. Do ],oiv rycht sa, etc. These two lines contained some explanation of the means by which the discordant persons might fall weill in concord and bounte. But as the words stand I have not been able to make out what the means intended were. 1265. one neid, of necessity.
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P. 38, 1. 1275. gretly till alow, greatly to be praised. 1286. Oucht lange, for any long time. 1300. Sobyr mesing of Irons wyll, etc., calm mitigation of angry desire to act without judgment. The verb is used in Lyndesay's Monarche, 1. 4159 of a master's behaviour to his scholars : " Quhen thay obey, and mesit bene his yre, He takis the wand and castis into the fyre." Another form to ameis occurs in Lyndesay's Complaint, 1. 42 : " Quharethrow the first men wer displesit, Bot he thame prudentlie amesit." 1301. lot skill, without reason. P. 39, 1. 1313. al hall, entirely. 1314. beris the jettis, bar the gates. Stek, in the next line, is still a common North-country word for to shut the door. 1316. for wyte read wyce. 1318. Oblist, etc., Bound by pledge in every thing to your intentions. This form of the participle is used of the pledges of Monks and Nuns in the " Satyre of the thrie Estaits," 1. 1231, where the Prioress drives Chastity away, saying : " Go seik ludging at sum auld Monk or Freir Quilks ar obleist to yow, als weill as I." 1331. "When none but God knows the truth. P. 40, 1. 1342. prosperiteis should be properities, properties. 1367. For this read thus. 1370. Ancet (or Antee) lady one. I am indebted to Mr. Bradshaw for pointing out to me that the work alluded to by this name, written divisim as printed, is ' ' Anticlaudianus," a book composed at the end of the twelfth century by Alanus de Insulis (the younger writer so called), and which has the additional title " De viro optimo et in omni virtute perfecto." 1372. godin=goรก in, i.e. good in. P. 41, 1. 1407. growin to read grow into, increase unto. 1409. This line should be written, " To tak to tryans focht jiow mocht," and means,, "to take to Stratagems though you might have the opportunity. tryans=tryms. Fr. traine, trick, art. The word "train" in this sense occurs in Shakepeare. Macbeth, Act iv. Sc. iii. : " Devilish Macbeth By many of these trains hath sought to win me Into his power." P. 42, 1. 1437. bruk \er ]amyng, enjoy their ambition. P. 43, 1. 1479. to pwr=too poor.
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P. 44. 1. 1517. Of each, one could I give an example; but because they are hateful to hear, I think it best to leave off as though dumb. P. 45, 1. 1538. And wonder not though. I say so. 1544. Waist : apparently this word is equal to careless expression. Don't call honour blessed, if it be without gifts of the Holy Ghost, unless it be in amere careless mode of expression. 1547. Лег. I believe this should be Wer. The first letter of the word is written in a very curious manner, Tinlike any other letter in the MS. It looks very like H, but not at all like the form of that letter in other places of the MS. Wer= Worse makes a good sense (cf. supra, 955), while Her makes none. P. 47, 1. 1593. Although you may think that it hinders you for so much time in other things, yet it shall turn out well in the end. 1609. were na void, worse than mad. void = wode. Cf. woid in Glossary to Lancelot. 1618. There is nothing but mercy alone. 1620. Yet should you be aware of some other motives for fear they turn your judgment. 1625. one stere, i.e. astir. P. 48, 1. 1638. But such motives may mar you more, which I shall describe unto you. 1644. vages. This word, which I cannot find elsewhere, seems to be from the root wag, to waver, and mean a state of wavering. So that the sense of the line would be, For maddening joy, being in a wavering unsettled condition, hinders all truthful good knowledge. 1660. o/=above. See note on line 413. P. 49, 1. 1665. May twrne, i.e. (which) may turn. 1674. fyrst, a clerical error for ferd= fourth. So in Lancelot. 1677. пае, i.e. nae»=none. P. 50, 1. 1713. ТЫ, i.e. Thee. 1717. ane ore al, one or all. 1726. sen = seldom. 1731. In many more than two or three cases. P. 51, 1. 1748. Touching thy disposition, which is influenced by the stars. 1753. thar tyll, i.e. thereto, upon that matter. 1756. Until proper time have elapsed in which to form a judgment. P. 52, 1. 1780. Contrary to all the probabilities of reason. 1791. mother=mother's. 1796. And from thenceforth she will become more stubborn assuredly than any beast is. 1799. tak sted, make a stand. P. 53, 1. 1806. And let her work by herself with that folly which she has chosen. 1811. contyrpan. I cannot explain this word. It seems to mean, the contrary part, but I cannot find an example elsewhere. 1824. If you willingly neglect. 1827.
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pled, quarrel. 1838. Be sure, it must be thus, or worse, from the time you become a pleader. P. 54, 1. 1849. fyxst thy chyinge. These words, which occur in the last line of one page of the MS., are written with very long and flourishing tails to the letters, and look exactly like what is here printed ; but there is no doubt they are for fyrst thy ihynge, i.e. let thy property go on credit. 1855. тoпе empare, must injure it (merchandise). 1873. That which it is of no advantage to a king to keep, may enrich his servant many fold. P. 55, 1. 1880. "Without any deceit, till you take your leave of him. 1882. If he do you unreasonable wrong, unless you be well known, you will bear the blame. 1899. And show despite to your wanton wishes when hope and reason say No to them. 1905. to таk the latinge, to cause you to be hindered. 1910. gar enschew, cause a successful issue. P. 56, 1. 1919. The man who will wait, and allow no alleviation of his desire, till death have carried away his rival, is seldom lord of (i.e. seldom obtains) his delight. 1936. The worse (i.e. with the more difficulty) do they get away from them. P. 57, 1. 1952. feild, feel it. 1969. A child knows no more than an animal. 1973. This age participates in the nature of growing things, etc. P. 58, 1. 1997. Ekand, adding on, i.e. to feeling and sight, the third condition of reason. P. 59, 1. 2028. which, perhaps better will. Cf. 2035. 2040. He has a balance large and stable, which may well take in all at once. P. 60, 1. 2066. all should be ill. Then ill sytand, ill suiting. 2081. Beware, my son, from the time that thou knowest her. 2086. Here is some error. In the next line youcM=\oucht, though. Г. 61, 1. 2092. prop, here is something put up as a mark to aim at. Jtyne at baris alludes to the game still called Prisoner's Hare or Base. Catch is a game of hand ball. In Lyndesay's Satyre, 3411, the Persone says : " Thocht I preich not, I can play at the caiche, I wait thair is nocht ane, among ¡ow all Mair ferilie can play at the fut ball. And for the carts, the tabils, and the dyse, Aboue all persouns I may beir the pryse." Tabils here, as in our next line, means backgammon. 2108. To live virtuously, and not by gambling. 2117. leif be wyll, to live by will (i.e. as it pleases).
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P. 62, 1. 2154. For leflanä read lestand, lasting. 2256. do }e pan, take the trouble. 2158. The sense seems to require in instead of na in this line. " Goodness which holds each vice in despite." P. 64, 1. 2204. vyting apparently for vryting, written. 2213. Never went away without a grant of grace. 2234. And the will endeavours to become so strong. P. 65, 1. 2270. Ay wodly weildand, always madly running wild. P. 66, 1. 2281. Alard. I have great doubts about this word. Lard is used, by Dunbar, for a stupid person (see Jamieson). If alard be the adjective of this word, the whole passage would mean, " When God makes men sluggish and stupid (i.e. gives them up to their own listlessness), each man then is not eager for his reward, and will not lightly believe in reason, and praise and fear God's might." 2291. And the time is come (which) in all reason, etc. P. 67, 1. 2317. Na war, i.e. Except (that they) were. 2331. in mail engyne, into bad disposition. P. 68, 1. 2351. and mavyte. This, I believe, should be in mavyte, i.e. in wickedness. Fr. mauvestiÊ, malice. 2373. quha lykit luk, whoever likes to look. P. 69, 1. 2379. and gyf na taill, and give no heed. 2392. May thaim, i.e. (he) may them, etc. 2401. are yaris=are \aris, or theirs; the sense being, either they or theirs shall receive as they measure to others. P. 70, 1. 2428. The sense of this passage is : If God made all things to last for ever, it might be urged, with reason, that, as some were always in prosperity, while others continued in adversity, there was no God, but the course of nature ordered everything. P. 71, 1. 2451. an ivodus baith. This seems to mean in both ways, as explained in the next line. Can it be for modus, moods ? 2476. Thaim think it, to them it seems. P. 72, 1. 2506. Encumbers both fool and wise. 2514. And will nearly go mad about a loss. 2515. It lets alone furred clothing. P. 73, 1. 2524. He may hardly go or stir, owing to the difficulty (of so doing). wnefi=unnethes, hardly. 2542. one to men, i.e. unto men, with regard to persons. 2544. Its tendency is downward, and it grows weaker every day. 2558. sucht=suth, sooth, true. P. 74, 1. 2574. euer for never. 2586. Lyvand by, leaving out. P. 75, 1. 2608. is for {he) is.
128
NOTES.
P. 76, 1. 2635. one a wyf>, in one and the same way. P. 77, 1. 2679. For speech, without writing, passes by like the wind. P. 78, 1. 2702. The meaning is, " (Wisdom is better) than any stone of virtue (i.e. precious stone) that may be." But the construc tion is imperfect. 2727. They look through their books and pick out seeds, etc. P. 79, 1. 2751. The wise man always thinks he has too little know ledge, although etc. P. 80, 1. 2772. He follows advice and leaves his own way. 2793. creip the corn, to creep to the cross ; a penance imposed by the Roman Catholic Church, and often undertaken in self-humilia tion or (as the writer hints) for ostentation. See Nares' Glossary, under Crosi. See also Piers Plowman, text Đ&#x2019;., xviii. 428. P. 81, 1. 2809. bewsertis. This word evidently means bribes ; but I cannot find it elsewhere. Mr. Skeat suggests that it is from Fr. beau, desert. Beau is certainly often written beio in com pounds, and serf= deserve, occurs more than once in these poems ; but beau desert does not, as far as I know, occur in the sense required. Yet serte, desert (?), occurs in the Morte Arthure, Ed. Perry, 1. 2927. Mr. Perry says decree, but this seems wrong. Mr. Murray suggests benificeis for bewsertis, and that the scribe has miscopied. 2826. For, if they do, they lose their merit. P. 82, 1. 2845. If you have said nay a thousand times, you have still an opportunity of changing and saying yea ; but when you have once said yea (and done anything) you cannot recall that. P. 83, 1. 2884, al in weire, all in the worse, i.e. there is less chance of getting it. 2899. lefull dafit, wilfully thoughtless. 2902. rewis=rives, plunder, are ever grasping at more. P. 84, 1. 2930. Thai gyf na fors, they take no anxiety. 2943. wyll nocht rest, i.e. wisdom will not rest. P. 85, 1. 2972. quhey=quhe\, an abbreviation for quhe\er, whether. P. 86, 1. 3025. They do without counsel. Đ&#x201C;. 88, 1. 3056. And of other people they make no mention, or take no account.. 3085. They find fault with other men's management. p. 89, 1. 3116. They curse God for their uneasiness. p. 90, 1. 3129. wy}=wyse, wise. p. 91, 1. 3185. He that endures well overcomes everything. p. 96, 1. 3343. The hair in your neck was a common proverb. p. 98, 1. 3413. And do not thou, that misgovernest thyself, blame
NOTES.
P.
P.
P. P. P. P. P. P. P.
P.
129
fortune, though thou be unfortunate. 3437. For as far as punishment and merit are concerned, the will is counted for the deed. For stealers are not the only th1eves. 99, 1. 3448. They are part and parcel with the wrongdoers for their concealment. 3452. Nafore cursing, Nor even when the cursing was pronounced in church. 3474. rew should be trew. Do not trust to bad teaching. 3475. Don't let off your little foe lightly. 100, 1. 3482. Than if it had come without being foreseen. 3496. la wow, lay (make) a vow. 3510. Ne falow the nocht, do not match (or compare) yourself. 102, 1. 3562. Thou shalt one day have to account for their doings. 103, 1. 3609. And in comparison with a greater thing is sooner broken. 104, 1. 3642. our fer, over far; too far. 3653. Nothing should ever be more honest than they. 105, 1. 3685. wesching, washen. 3689. To improve the fashion of her whom God has made. 109, 1. 3801. Which, were not force used, they would not do. 110, 1. 3864. One fors, of necessity. Ill, 1. 3868. And oft that which they had long prayed for comes too late. 3872. is should be lies, has ; and in the next line Thay should be Than. 113, 1, 3924. Portions of this piece on "The Vertewis of the Mess," are like parts of " The Vertue of ye Masse," printed by "Wynkyn de "Worde. But St. Bernard's testimony runs thus in the verse (Stanza 68): " herynge of masse gyueth a grete rewarde, goostly helth agayne all 6ekenesse, and medycyne recordÂŤ of Saynt Bernards, to people Innocent that playne for weykenesse, to faythe refresshynge in werynesse, and to folke that gone in pylgrymage, it maketh them stronge set them in sykenesse, gracyously to explete theyr vyage." 3943. Other portions assigned to Saint Augustine are nearly the same as in our text. Thus, Stanza 75 : "that daye a man deuoutly here masse, -whyle he is present he shall not weie olde, in goynge thyder his steppes more and lasse, be of aungelles nombred and Itolde, his nenyall synnes rekened many folde, of neclygence and othes that be lyght, tbey be forgyuen, for grace passeth golde, and all that tyme appereth not his syght." 9
130
NOTES. 76. " herynge of masse letteth no vyage, a« it hath well be proued in certayne prayers at masse dooth gretest auauntage with crystes passyon to soûles in theyr payne. the masse also dooth other thynges twayne, to sonle and body it dooth consolacyon, if he passe that daye by dethe sodayne, it standeth for his housell and communyon." Also in the latter half of Stanza 79, though our text ascribes this opinion to St. Chrysostom : " women also that gone on traueylynge, folke experte haue founde thereof a prefe, that haue herde masse in the mornynge, were delyuered and felte no mysfchefe." And again in Stanza 81 : "some folke affyrme in theyr opynyon, and saye that they haue redde it in story ; a masse is egall to crystes passyon, to helpe soûles out of pnrgatory." And in 82 :
" no tyme is lost durynge that seruyse, for whiche let no man playnly be in doute ; but god shall dyspose in many wyse, to encrcase all thynge that they go aboute." P. 114, 1. 3972. or uthir gud dedia. These words have slipped out of their place. They should come in after almous. P. 115, 1. 3991. cloud, apparently an error for cloun. But clod is sometimes used now in the sense of clodhopper. Note to the Preface.— " The Booke of the Crafte of Dying" is in the Douce MSS. cccxxii. 13. I take this opportunity of mentioning that in the same MS., part 18, occurs a copy of "The six wise Masters discourse on tribulation," which is printed with the " Bernardus de cura Rei famuliaris," and it is there ascribed to Adam, a Carthusian monk. There is also a copy of the dis course on Tribulation in Cott. Cleop. D. vii. leaf 187 v°-
GLOSSAEIAL
Abate, v. diminish, lessen, lose, 898. Able, adj. apt, Lot. habile. Abwne, prep, above, 82, 103. Afferys, v. befits, pertains to, 285, 337. Affichit, pp. misprint for assithit, satisfied, 363. Isl. scetta, to pacify. Agait, adj. uniformly, all in one -way, alike, 622. Aganestand, v. resist, 197. Aire, adv. ere, formerly, 1019. Aire, n. heir, 467, 470. Aithis, n. oaths, swearing, 2099. Alard, adj. stupid, inactive, 2281. All, n. an awl, 302. Alow, v. to praise, approve of, 1275. L. allaudare. Als, adv. as, 82, et sape. Als, conj. also, 189. Amove, v. to cause, occasion, 1817. And, conj. an, if, 159, 197, 255. Anerly, adv. only, 180. Anis, adj. once, 642. Anrow, n. a grimace (?), 3038. Are, adv. before, 2010. Artis, ». airts, quarters of the sky, 351. Arang, n. harangue, 1093. As, rel. which, 10. Asonje, v. to excuse, 1000. Fr. essoyner. Assendyt, prêt, ascended, 227. Assith, v. to satisfy, 2392.
INDEX.
At, rel. who, which, 98, 104, 122, 176, 179, 184. At, adv. so as, at ever, soever, 24. At, adv. since, when, 127. At-all, adv. altogether, 1129. Atanis, adv. at once, 1101. At-our, adv. over and above, 412. Aucht, v. ought, 208. Aw, n. reverence, 3819, 3893. Aw, v. owe, ought, 117, 185, 254, et passim. Aw, v. pres. owes, 254. Ay, adv. always, 145. Baid, n. desire, wish, 3868. Bäide, v. awaited, 34. Bailful, adj. sorrowful, 1417'. Banasynge, banishing, 17. Band, n. bond, 1663; Banis, n. bones, 796. Baptem, n. baptism, 231'. Barete, n. strife, 555. Bataljhe, n. battle, 274. Be, adv. in comparison of, 3609. Be, prep, by, 241, et passim. Befere, adv. by far, 1091. Behwys, v. behoves, 26. Beis, n. bees, 761. Beis, v. is, 257. Belys, v. besieges, attacks, 983. Benyng, adj. benign, 2783. Bettes, v. to increase, 3184. A.S. betan, to mend, make better, or bigger. Bewsertis, n. 2809. See notes.
132
GLOSSARIAL INDEX.
Blait, adj. bashful, shy, 2833. Blek, v. to blacken, blemish, 3202. Blenkis, n. glances, 699. Bot gif at, conj. but if that, unless, 173. Bot gyf, conj. unless, 195. Boune, adj. ready, 2791. Isl. bua. Bourd, ». joke, jest, 2769. Brak, v. to enjoy, 1437. Budis, ». bribes, 2809. Bunwed, ». the stalk of ragwort, 1983. Burgione, ». offspring, family, 3396. Fr. burgeon. Busk, v. to prepare oneself, 1963. But, prep. without, 14, et passim. Byd, v. to bide, undertake, 274. Bydingis, ». commandments, 230. Bygine, ». building, 502. A.S. byggan. Byrding, ». a burden, 18, 3401. Caich, ». a game at ball, 2094. Chaistee, ) v. to chastise, 3561, Chaisty, ) 3568. Chap, v. to escape, 3798. Chapin, pp. shapen, 796. Ched, pp. chid, rebuked, punished, 250. Cheuerys, v. shivers, shakes, 253. Chewys, v. to manage, to chewys her =to manage herself, go her own way, 3876. Cloud, ». apparently an error for cloun, 3992. Clout, ». cloth, rag, 1985. Come, pret. came, 177. Conferme, v. conform, 25. Conquest, v. to acquire, 345. Consait, n. intelligence, 989. Conselys, v. conceals, 2685. Contyrpan, contrary part (?) 1811. Cornykes, ». Chronicles, 2668. Cors, ». cross, 79. Coryke, v. to correct, 384. Crab, v. to annoy, teaze, 2786, 3319.
Crabing, ». fretting, sorrow, 646. Crabis, v. to vex, annoy, 652. Crabyt, adj. liable to take offence, irritable, 3509. Crakis, ». boastings, 3118. Crewell, adj. cruel, 193. Croft, ». a small field, 2037. Crok, ». a pot, 303. Crouß, adj. mirthful, 3615. Cumandly, adv. misprint for cunandly, knowingly, 780. Cummyr. v. to cumber, to trouble, 3014. Cummrytly, adv. in an encumbered manner, 2527. Cunnand, ». a covenant, 3529. Curaiouß, adj. causing care, 1528. Cutland, part. wheedling, 3039. Dafit, adj. thoughtless, 2899. Dant, v. to subdue, 297, 328, 2840. L. domitare ; Fr. domter. Dante, adj. dainty, 418. Darf, adj. hard, unbending, 3033, 3076. Dear, ». a dying person, 205. Deid, ». deed, action, 2589. Dëing, ». dying, death, 40. Dem, ». dame, Í454. Depart, v. to separate, divide, 879. Dere, ». damage, 3504. Disposesione, п. disposal, 184. Dois, v. causes, 2551. Doutable, terrible, 13. Dre, v. to endure, 1615. Dreich, adj. durable, 2040. Dreid, ». fear, doubt, 450, 451. Drowreis, ». lover's presents, 3675. Drunksom, adj. given to drinking, 1296. Dud, a contraction for do it, 3218, 3801. Dy, misprint for do, to do, 337. Dyses, ». uneasiness, difficulty, 201. DyfeflÇ v. to disease, to render uneasy, 136.
GLOSSARIAL INDEX. Dysparyt, adj. in despair, 96. Dyfpone, v. to dispose of, 173. Dyfponyt, pp. disposed of, 170. Effeir, v. to befit, 3634. Eifere, ». quality, manner, 3281. Eilde, ». age, 106. Eith, adj. easy, 3265. Ekand, part, adding on, 1997. Ekyne, n. addition, 91. Ekys, adds, increases, 77, 393, 394. Emplese, v. to give satisfaction, to please, 2593. Empleß=emplesis, v. 1488. Enchapis, v. escapes, 1617. Ene, \ ». eyes, 310, 329, 363, En, j 439. Er, ». ear, attention, 1876. Erar, adv. rather, sooner, 168, 174, 243. Ere, v. to err, 2488. Ernes, 817. See notes. Ernyst, ». earnestness, ease, 645. A.S. jeornian. Es, я. ease, 487. Eschef, v. to eschew, 153. Eschevyng, ». eschewing, 18. Esful, adj. easy, happy, 614. Etlyng, ». aim, design, 1216. Eaikyne, adj. failing, 1516. Faind, v. to attempt, try, en deavour, 272. Faland, part, falling, allotted to, 1343. Falow, ». fellow, person, 1395. Ealow, v. to fellow, to match, compare, 3510. Falsat, ». falsehood, cheating, 593. Faljeinge, ». failing, 877. Famell, ». household, 410. L. familia. Ear, adj. fair, 2442. Earandnes, n. handsomeness, come liness, 1931.
133
Farly, n. wonder, 2289. Fauld, v. i. q. fault, to commit a fault, 277. Fautis, v. to miss, fail, 2306. Fed, n. feud, 1826, 2337. Feid, n. feud, 1234, 3270, 3279. Feilar, n. one who fails, 1400. Feild for' feel it, 1952. Feld, pp. felt, 2541. Fellone, violent, fierce, 1029. Fellony, n. wrath, fierceness, 1151. Ferand, 949. See notes. Ferd, fourth, 1274. Ferys, ». companions, 2743. Flam, v. to besmear, daub over, 3687. Fleching, n. flattery, 654, 3536. Flechit, pp. flattered, 651. Fleiching, adj. flattering, 3354. Fleichouris, n. flatterers, 2803. Eleme, v. put to flight, 806. Flytaris, ». quarrelsome persons, 3183. Forbyding, part, forbidden, 241 . Fordyd, v. (2nd pers. sing.') destroyedst, 863. Fore, prep, for the sake of, 165. Forfa1t, ». offence, 3295. Forthink, v. to repent, 659. Forthinkis, v. repents of, 209. Forthy, adv. therefore, 143. Forwynynge, ». foreweening, ex pectation, distrust, 1668. Era, conj. since, 3211. Fragelyte, n. frailty, 149. Fristit, pp. given on credit, 1853. Full, adj. foolish, 472. Full, n. folly, 391. Fundinge, n. 3461. Fundyt, pp. founded, 61. Furcht, adv. henceforth, 2309. Fwde, ». food, 2730. Fylyt, pp. defiled, 65. Fyrst, v. to give on credit, 1847. Ganis, v. it advantages, 1873. Geif, v. to gape, stare, 3071.
134
GLOSSARIAL INDEX.
Gevyne, pp. given, 123. Glaikitness, ». giddiness, 3006. Glaikitnes, ». giddiness, 775. A.S. glig, sport. Good, v. to benefit, 495. Gowland, part. howling, 541. Gowlynge, ». howling, 823. Graithyt, pp. prepared, 424. Isl. greña. Grawyne, part. buried, 225. Gre, v. grace, contentment, 2877. Grewys, v. grieves, 2023. Grovin, adj. growing, vegetable, 1973. Gruchis, v. grudge, 114. Gud, v. to profit, 3229. Gyfand, part. giving, 262. Gyglotry, ». giddiness, 3692, 3721 . Gyrne, ». gin, snare, 695. Isl. görn, gut, irom which snares were made. Gyrnis, v. grins, 3306. Gyrthis, v. girths, hoops for a barrel ; hence the barrel itself, 2781. Haboundand, part. abounding, 2233. Hail, adj. whole, entire, 1629. Hald, v. to hold, 283. Hall, adv. entirely, wholly, 1313. Hals (?), 3300. Hard, pp. heard, 750. Hartfully, adv. heartily, 252. Harvry, i-. to contain (?), 2041. Hate, adj. hot, 2468. Hatrente, ». hatred, 1168. Hatterent, ». hatred, 740. Hatterut, ». hatred, 460. Hawe, v. to behave, 2539. Hawing, ». behaviour, 2745. Hawyngys, ». havings, behaviour, 708. Hecht, ». promise, 3311, 3312, 3532. Hechtys, v. promisest, 283. Heil, v. to conceal, 3372, 3445.
Helinge, ». concealment, 3444. Hely, adv. highly, 3277. Helynes, ». pride, 3058. Hicht, f. promise, 3309. Hurde, ». hoard, hoarding, 294. Hurdis, ». hoards, 413. Hwn, ». i.q. hune, delay, diffi culty, 1160. Hyddyll, ». hiding-place, 772. Hyme, pron. him, 77, et passim. Hymis, ». hiding-places, 3314. Jap, v. to jest, 1978. Ill, v. to calumniate, 3103. Insamekle, adv. insomuch, 11, 12. Intermeting, ». due measure, pro portion, 1295. Ioiß, v. to enjoy, 346. Irke, adj. lazy, 3572. Irkyt, v. grew weary, 456. Justyfye, v. to do justice upon, 525. Lwill, seemingly for will, 1366. Keik, v. to peep, 3071. Kek, v. to peep, 3766. Kep, v. to keep, to prevent, 3765. Kere, adj. left (of the hand), 764. Gael. caerr. Kill, ». a kiln, 2091. Kindly, a<ij. natural, 2612, 2614. Kith, v. to be manifest, 3046. Knak, v. to taunt, 3037. Knavis, v. he knows, 678. Knawing, pp. known,- 105, 127. Kynde, adj. native, 20. Lach, v. to laugh, 2364. Ladry, ». rabble, 3328. Laiching, ». sport, play, 647. Laisare, ». leisure, 256. Laitis, tricks, 273. Isl. lát. Lak, v. to reproach, to decry, to blame, 3242, 3248, 3483, 3517. Lak, ». reproach, 3092. Lakit, pp. reproached, 568. Lakis, v. reproach, 3280.
135
GLOSSARIAL INDEX.
Langand, part. belonging, 3955. Lard, ». lord, 1489. Lardis, ». lords, 2376. Lat, v. to let : as in, lat of =to let off, 3475. Latinge, part. wanting, deficient, interrupted, 1904. Latis, ». manners, appearance, 2536, 3127. Lattis, v. hinders, 589. Laucband, part. laughing, 1930. Lauch ful, adj. lawful, 2391. Law, v. to lower, humiliate, 148. Lawit, adj. unlearned, lewd, lay, 1596. Lay, v. to wager, 1938. Leäris, ». liars, 2800. Lefe, v. to leave, 187. Leif, v. to believe, trust, 1510. Leful, adj. wilful, obstinate, per verse, 3282, 3290, 3309, 3537. Lefull, adv. wilfully, 2899. Leiche for leicht, light, 438. Leir, v. to learn, 32. Leisingis, n. lies, falsehoods, 61. Less, v. to diminish, 1871. Lest, ». endurance, lasting, 1535. Leuit, pp. lived, 208. Levand, part. living, 739. Lewand, part. living, alive, 1354. Lewing, ». living, 934. Lewis, v. to leave, 2311. Lewynge, n. living, 3849. Lewys, v. lives, 3514. Lewys, v. allows, 184. Lipin, v. to trust, 3501. Lof, v. to praise, 3549. Loif, v. to praise, 3483. Louf, v. to praise, 1338. Lout, v. to bow down, 1659. Love, v. to thank, praise, 3324. L. laudare; Fr. louer. Lovynge, ». praise, 2656. Lowyt, pp. praised, 3759. Lufis, v. praises, 3280. Lwm, ». a loom for weaving, 2091.
Lyinnist, 3088. Lyklynes, Lypnis, v. Lypnyne, 1443.
adj. most false, lying, ». appearance, 1324. trust, 1534. ». trust, dependence,
Magre, ». disfavour, 1828. Ma, adj. more, 107. Mailes, ». discomfort, uneasiness, restlessness, 3116. Мak, adj. like, similar, 1105. Мak, ». fashion, form, 3688. Mankyt, adj. mutilated, deficient, 3512. Manfueris, v. to perjure, 3030. Mandments, ». commandments, 3574. Masterer, mistake for master, 992. Mate, adj. downcast, 1418. Matalent, ». rage, 2921. Matromoje, ». perhaps should be malromöje, matrimony, 235. Mavyte, ». wickedness, 2351. May, adj. more, 2636. Mell, v. to mix, mingle, 675. Men, adj. mean, the mean, 1134. 1175, 1176, 1180. Men, v. to meyne, to mind, 1164. Mermwrys, v. murmur, 114. Mesing, ». mitigation, appeasing, 1300. Meß, ». a meddling with anything, 1888. Meyne, v. mind, bear in mind, 2058. Missourys, ». misdoings (?), 1578. Mister, ». necessity, want, 778. Misterfull, adj. necessary, 977. Moy, adj. affected in manners, 3620. Murthersar, ». murderer, 100. Mwtyue, ». motive, 1827. Mydys, ». middle age, 1951. Myrknes, ». darkness, 437. Ш, adv. than, 112, 2701.
136
GLOSSARIAL INDEX.
Na, conj. nor, 137, 167. Nayen, adj. none, 1331. Neddyr, ». an adder, 771. Nes, ». nose, 1003. Kocht-aganestandand, adv. not withstanding, 183. Nwne, ». noon, 3767. 0, prep, of, 21, et sape. Oblist, pp. pledged, bound, 1318. Of, prep, for, 103, 134. Okyrar, ». usurer, 99. One-to, prep, unto, 121. Opruuis (?), 1305. Optenis, v. obtains, 55. Or, adv. ere, before, 70. Orne, », 310, 329. See notes. Ourstrenklys, v. oversprinkle, 356, 792. Ourtyrfand, part, overturning, upsetting, 2457. Oyß, v. to use, 396, 3431. Pan, ». pain ; do the pan = take the trouble, 2156. Pane, ». pain, 265. Pare, v. to impair, 2068. Pasinge, adj. passing, 3513. Pepane, ». a doll, 1988. Peryß, v. to destroy, 565. Petaill, ». poor people, 3463. Pete, ». pity, 674. Plenje, v. complain, 2295. Plettis, v. plaits, folds, 549. Рoсу, position, arrangement, 92. L. positio. Pouer, adj. poor, 3604. Power, adj. poor, 3503. Pras, ». praise, 685. Precellyt, v. excelled, 387, 436. Predfull, adj. pridefull, proud, 656. Presyt, v. pressed, was urgent, 689. Prewaly, adv. privately, 2144. Priß, п. value, 3035. Proferís, v. prefers, 2957.
Prophetable, adj. profitable, 199. Pupill, ». people, 359. Pur, adj. poor, 199. Pure, adj. poor, 550. Purway, v. to provide, 642. Pwnys, v. to punish, 2080, 2085. Quantice, п. prudence, skill, 1230. Quit, pp. requited, 3488. Qwyt, v. to acquit, 2820. Rademar, ». redeemer, 81. Rademyng, ». redeeming, 96. Radnes, n. fear, timidity, 1166, 1660. Eadour, n. fear, 3611. Kaherß, v. rehearse, 101. llaipe, n. rope, 563. Eammys, adj. excited, violent, with the additional idea of de mented, 113. Isl. rammr. Rapar, n. connection, 3399. Fr. rapport. Raqueris, v. requires, 3348. Rastrenje, v. to restrain, 1240. Rauard, n. reward, 1859. Red, v. to clear up, compose dif ferences, 1242. Eefexone, ». recruiting, strength ening, 784. Eek, v. to reach, 1500. Rekint, pp. reckoned, 1033. Rewis, 818. See notes. Eewis, v. rob, plunder, 2902. Rewmys, n. realms, 467. Rich, v. enrich, 1874. Rignys, v. 1699. Ringis, v. 2263. Eotable, adj. liable to rot, perishable, 466. Rotet, pp. rotted, 455. Kouk, v. to crouch down, 3618. Eoune, v. to whisper, 3618. Ruß, v. to pride oneself, 2823, 3483. Eusare, ». a flatterer, 3356. Eychtwyß, adj. righteous, 115.
137
GLOSSAIUAL INDEX.
Ryge, n. rig, back, 1099. Byp, v. to reap, 2003. Rvt, pp. misreading for cryit= cried, publicly proclaimed, 756. Sad, pp. firm, reliable, 648. Sauore, v. to taste, 296, Fr. savourer. Say, adv. so, 1538, 2424. Sayndes, n. sendings ; dispensa tions, 104. Scaithit, pp. injured, 1323. Scaw, n. the itch, 1031. Scharp, v. to scharpen, 3900. Schaving, pp. shown, 2565. Schrewyne, pp. shriven, 23, 84. Schyr, adj. clear, pure, 1492. Seg, n. sedge, rush, 1984. Seid, ». seed, 1972. Seul, п. happiness, 1613. Seldin, adv. seldom, 1921. Selding, adv. seldom, 3810. Sely, adj. simple, innocent, 3265. Sen, adv. since, 122. Sen, pp. seen, 2541. Send, v. pret. sent, 67. Senjory, n. sovrantv, authority, 1585. Sere, adj. various, several, 961, 990, 1955. Serf, v. deserve, 802, 3201, 3907. Seruice, v. serves, does duty, 1042, 1047. Shaffls, v. shows, 922. Skill, n. reason, 2445, 2612. Slak, n. a hollow in the ground, a pit, 768. Slok, v. abate, quench, 791. Slydder, adj. slippery, liable to fall, 3608. Smitit, pp. smitten, 64. Smyrkand, part. smiling, 3000. Smyt, v. to infect, 1027, 3207. Smytable, adj. infectious, 3795. Snapyr, v. to snapper, to stumble, 774. Snek, n. a sharp cut, a blow, 3122.
Somondynge, n. summoning, 3527. Spalys, n. laths, chips, 1979. Spens, n. the living room in a house, 1980. Stad, pp. beset, 1310. Sta1d, contracted for, stole it, 3446. Stall, pret. stole, 1328. Stang, v. to sting, 771. Stankis, n. tanks, 408. Stek, v. to close, to bar, 1315. Sternis, ». stars, 812. Stramp, v. to stamp, 331. Strenthy, adj. strong, 139. Strenje, v. to strain, constrain, 194. Strind, n. strain, breed, race, 1695, 1789. Strublyne, n. disturbance, vexa tion, trouble, 652. Strublyt, pp. disturbed, 2871. Sture, adj. stern. 3511. Sturt, n. quarrel, discord, 3679. Sturtand, part. quarreling, 656. Succudry, n. presumption, 1150. Sucht, adj. sooth, true, 2558. Suere, adj. slow, lazy, 549. Suernes, n. laziness, 3013. Suet, pp. sued, petitioned, prayed, 427. Surfastnes, n. surfeiting, 270. Suffissand, adj. sufficient, 85. Suppowell, n. support, 1194. Surplice, n. surplus, excess, 1812. Swere, adj. slow, listless, 2486. Swik, n. fraud, deceit, 1880. Swyk, adj. i.q. swilk, such, 860. Syker, ) adj. certain, sure, 157, Sykere, ] 159. Syld, v. should, 192. Symbly, adj. similar, 2204. Sympilly, adv. simply, 1367. Sykirest, adj. most safe, 87. Syndernes, n. distinction, division, 1065. Syndrynes, n. separation, varia tion, variety, 1684. 10
138
GLOSSARIAL INDEX.
Syre, adj. open, frank, 3677. 2066 Part' SUiting' SuitabIe' Ta, v. take, 2346, 2347. Tait, v. to toy, 3775, 3778. Takin, n. a token, 3638. Takyne, ». token, 2886. Tan, pp. taken, 249. Teland, part, tilling, 2721. Tendis, v. to aim, intend, 2140. Tent, ». heed, care, 566. Terains, ». tyrants, 673. Terandry, ». tyranny, 941. Ternyt, adj. fierce, 3368. Tetyll, ». title, 2141. The, pron. thee, 1713. Thir, pron. these, 108, 158. Tholî' j v- endure- 109, 118, 119Tholyt, endured, 13. Iel. \ola, to bear. A. 8. \olian. Thowlas, adj. thewless, inactive, 3745. Tholmud, adj. patient, 140. Thraw, v. to enthrall, 3250. Thret, adj. threatened, terrified, 3552. Thrist, v. thrust, 129. Tift, v. to correct by punishment, 3811. Till. prep, to, 99, 245, et passim. Tolter, v. to totter, waver, 3090. Torment, pp. tormented, 73. Trane, ». a device, stratagem, 3547. Tras, v. trace, observe, 1016. Tratland, part, tattling, 3039. Tratlingis, ». tattle, small talk, 3259. Tratlynge, ». small talk, 3617, 3625. Tretar, ». one to treat, to take part in a treaty, 1190. Trowis, v. believes, 220. Trowyt, pp. trowed, believed, 60. Trumpouris, ». deceiver, 2968.
Tuljouris, ». talebearers, 3538. Twichand, part, touching, 1748. Twichet, v. touched upon, 2560. Tyg, v. to pat in play, 3778. Tykilnes, ». risk, danger, 294. TуБ, adv. while, 88. Tymly, adv. too early, 782. Tynsell, ». loss, 505. Tynt, pp. lost, 779. Tyrandry, ». tyranny, 1548.
Va, », woe, 781. Vages (?), ». 1644. Vaistour, ». waster, 472. Vaneall, adj. venial, 188. Vare, v. to veer, waver, 42. Veill, adv. well, 1569. Vem, ». spot, blemish, 2180. Venis, v. thinks, 2751. Verdis, ». words, 574. Vmbeschew, v. to utterly eschew, 3139. Vmbethow, v. to reflect upon, 400, 425, but in 400 it should be vmbethink. Vntholmudnes, ». impatience, un willingness to endure, 102. Vonyng, pp. won, gained, 172. Vresone, ». i.q. unreason, folly, 655. Vreitb, v. to grow angry, 3187. Vryth, v. to tear away, 1898. Vs, v. to use, 1073, 1075. Vylsum, adj. wilful, violent, 3480. Vynand, part, winning, 203. Vytterly, adv. assuredly, 1797. Vyne, v. to win, 163. Vyvys, ». possessive case of vyf, a wife, a woman, 3228. WaindI ». to hesitate, mind doine anything, 3047. S Waift(?), 1544. Walahle adj. advantageous, 3663. Wallowed, i part, withered, 323, Waleyt, ) 3694. Ы. *J¡¡¿
GLOSSARIAL INDEX.
Wangell, ». the evangel, the gos pel, 251. "Wanewyt, ». folly, 565. Wanttis, v. to vaunt, boast, 2825. Wanwitty, adj. foolish, 454. "Ware, v. to expend, 3554. Wary, v. to execrate, ban, curse, 1994, 3411. Waryt, pp. accursed, 1 090. Wat, v. know, 166. Wedand, part. raving, 2480. Wedand, part, maddening, 1644. Weflnge, n. weaving, 3769. Weildand, part. going wild, 2270. Weill-varandly, adv. in a clear and proper manner, 911. Weire, ». war, 3308. Weng, v. to take vengeance, 3540. Were, adj. worse, 589, 1090, 2873. Werkis, v. aches, 3016. Werslyng, ». wrestling, 307. Weschell, ». vessels, 417, 3525. Wexit,#p. vexed, 73. Withgang, v. to tolerate, 3747. Withgange, ». free enjoyment, 420. Withsaif, v. pret. vouchsafed, 62. Wmbeset, pp. stationed, 1137. Wneß, adv. unnethes, hardly, 2524; Wnewynelyk, adj. unsuitable, un just, 909. WnskÚl, n. lack of wisdom, folly, unreasonableness, 1806. Wnswere, adj. diligent, 1861.
139
Wntymis, ». unseasonable times, 590. Wntymous, adj. untimely, 3332. Wodus, ». perhaps for ivedus= wedes, clothing, 2451. Woid, adj. empty, 3081. Worschipfull, adj. proud, over bearing, 1302. Wouß, ». vows, 3032. Wow, ». a vow, 3496. Wowis, v. he vows, 575. Wrekis, v. to take vengeance, 2786. Wreukis, i. q. wrenku, tricks, stratagems, 60. A.S. wrenc. Wrochit=wrechit, wretched, 440. Ws, pron. us, 121, 123. Wy, ». wise, manner, 2941, 3268. Wycht, adj. brave, patient, 140. Wychtly, bravely, 52. Wyke, adj. wicked. 3785. Wylfull, adj. wishful, 2919. Wyll, ». wilfulness, 1562. Wynynge, pp. wonnen, won, 520. Wyß, v. advise, take thought, 2838. Wytterly, adv. certainly, 3453. Wy}, adj. wise, 3129. Tthandly, adv. diligently, 3698. Jarnynge, ». ambition, 975. )auld, pret. yielded, 261. jem, v. to care for, 2344. jhir, ». year, 71. Jhit, adv. yet, 168, 195.
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