THE FIRE OF LOVE AND THE MENDING OF LIFE
* rnr
KICHARi CoI-J
Kol.l.K
ON MS. KAUSHNA,
I ..
VI.
IT.
II.
I"
THE *IRE OF LOVE OR MELODY OF LOVE AND THE MENDING OF LIFE OR RULE
OF
LIVING
TRANSLATED BY RICHARD MISYN FROM THE INCENDIUM AMORIS AND THE DE EMENDATIONE VITAE OF RICHARD ROLLE, HERMIT OF HAMPOLE EDITED AND DONE INTO MODERN ENGLISH BY FRANCES M. M. COMPER. WITH AN INTRODUCTION BY EVELYN UNDERHILL
WITH A FRONTISPIECE
IN
COLOUR
i
METHUEN & CO. LTD. 36 ESSEX STREET W.C. LONDON Second Edition
First Published
Second Edition
.
.
.
.
April
2nd 1914 1920
CONTENTS PACK
THE MYSTICISM OF RICHARD ROLLE, BY EVELYN UNDERBILL
INTRODUCTION
:
.
.
vii
xxvii
.
M
THE
"
MIRACULA
THE FIRE OF LOVE
"
... .1 .... ... .
.
.
THE MENDING OF LIFE NOTES
193
..... .... .
BIBLIOGRAPHY GLOSSARY
xlv
.
243 269 275
INTRODUCTION THE MYSTICISM OF RICHARD ROLLE BY EVELYN UNDERHILL four great English mystics of the fourteenth century
Walter Hilton, Julian of Norwich the anonymous author of c The Cloud of Unknow
Richard
THE and
Rolle,
though in doctrine as in time they are closely related one another, yet exhibit in their surviving works strongly marked and deeply interesting diversities of temperament. 1 ing
to
Rolle,
successor,
that
and humorous
nameless
spiritual
acute
contemplative,
who wrote
companion works
its
Canon
hermit
impassioned
of manners,
critic
and
Unknowing and
and
romantic
the
of
his
psychologist,
and
;
great
The Cloud
Hilton, the
;
Throgmorton
c
;
of
gentle
Julian,
the
exquisitely human yet profoundly meditative anchoress, whose Revelations of Divine Love are perhaps the finest flower
of
English
religious
literature
these
form
a
singularly
in the history of
European mysticism. Richard Rolle of Hampole, the first of them in time,
picturesque group
1
in
Richard
Rolle
was
The Cloud
1349:
second half of the about still
1396
:
Julian
probably born about 1290 and died of Unknowing* was written in the
fourteenth of
century
:
Walter Hilton
Norwich was born
living in 1413. vii
in
1343,
died
and was
INTRODUCTION
viii
and
often
of the
The
justice
some
in
is
Mysticism, individual
with
called
aspects
Possessed
four.
of
father
of great literary powei
and the author of numerous poems and prose strong influence
who
writers
works
is
be
may
treatises,
in all the mystical
felt
him
succeeded
;
Englis
most interesting an
the
and
asceti
and some knowledge of
essential to a proper understanding of the
h;
hi
current
of religious thought in this country during the two centurie which preceded the Reformation. Sometimes known as th
English Bonaventura, greater exactitude
the
c
he might have been named with fa for his life an English Francis
though we
:
temperament matched gaiety, sweetness, and predecessor
yet
present
not claim for him the un
dare
beauty of his Italiai parallels with those of th
spiritual
many
man
of Assisi. Both Francesco Bernadone poor Richard Rolle were born romantics. Each represents th little
an<
revolt of the unsatisfied heart
and
intuitive
mind of the natura
mystic from the comfortable, the prudent, and the common its place tendency to seek in the spiritual world the ultimat :
beauty and the ultimate love. Both saw in poverty, simplicity in carnal use am self-stripping, the only real freedom ;
wont
the only real servitude.
Moreover, both were natura
who
found in music and poetry the fittest means o artists, for their impassioned and all-dominating love o expression
God.
Francis else
nothing
held
that
the
servants
than His minstrels.
He
taught
imitate the humility and gladness of that
the lark
him
;
and when
sweet melody of
Lord wen
of the
his friars
holy
spirit boiled
little
t(
bird
up withir
would sing troubadour-like in French to the Lore For Rolle, too, the glad and eager life o Jesus Christ. birds was a school of Christian virtue. At the beginning
INTRODUCTION of
his
took as his model
conversion, he
which
to song
and melody
please
him
whom
to
was
contemplation
ix
she
all is
night
is
essentially
given, that she
For him the
joined.
musical
a
the nightingale,
state,
may
life
and
of
song,
embraced every aspect of the soul s com munion with Reality. Sudden outbursts of lyrical speech and rightly understood,
musical imagery abound in his writings, no other mystic ; and perhaps constitute their
direct appeals to as in those of
outstanding literary characteristic. impassioned Further, both these
Holy Ghost made of normal
men
minnesingers of the comfortable life
the transition from the
to the ardours
and deprivations of the
mystic
same
age, and with the same startling and dramatic way thoroughness. They share the same horror of property In each, personal and possessions, the I, the me, the mine/ finds its focus in an intense and beautiful devotion religion at the
to the
Name
of Jesus.
Francis was
and compassion of Christ. Rolle c as melody of music at a
drunken with the love
The mind
of Jesu
was
to
For each, love, joy, and of the self to God. Each, too, feast.
humility govern the attitude that of a roving layadopted substantially the same career as us in The Fire of Love, Rolle tells missionary, going, :
from place to place, dependent upon charity for food and lodging, and trying in the teeth of all obstacles to win other
men
view of Divine Reality, a life surrendered Each knew the support of a woman s of God.
to a clearer
to the will
friendship
Francis, to Rolle.
have yet
was a
and
sympathy.
that Margaret
Seeking only left their
What
St.
Clare
Kirkby the recluse of spiritual
mark upon the
was
to
St.
Anderby was
things, both these mystics
history of literature.
Rolle
prolific writer in Latin and Middle English, in prose
INTRODUCTION
x and in verse, and
works occupy an important
his vernacular
place in the evolution of
English
as a literary
tongue
:
whilst the
Canticles of St. Francis are amongst the earliest of Italian poems.
True, Francis had the
Once
nature.
the
first,
and more
sunnier
gayer, essential
social
of renunciation
act
was
he quickly gathered about him a group of disciples and lived in their company by choice. Rolle, temperamentally more intense and ascetic, loved solitude ; accomplished,
and only in the lonely hermitage c from worldly business in mind and body departed, does he seem to have achieved that
detachment and singleness of mind through which he
entered into the fullness of his spiritual
Divine Love was before clearly
l
as
it
men embraces meet,
they
heritage.
not
where
solace of lovely touching
but
:
true
l
in
him
leman
the wilderness
more
accord, and merry
lovers
unable
is,
To
lover, that his
were a shameful
to
be
told.
Yet the
enormous influence which he exercised upon the
religious
of the fourteenth century, the definitely missionary char acter of many of his writings, is a sufficient answer to those life
who would condemn him on Francis upon
La Verna,
these grounds as a Selfish recluse.
Rolle in his hermit
up to the ultimate encounter of love
:
s cell,
were caught
but each
felt
that
such heavenly communion was no end in itself, that it entailed For both, contemplation and obligations towards the race. action,
love and work,
says Rolle,
went ever hand
cannot be lazy
and
:
the truth of those golden words.
again
and
we
is
one
bright.
c
True
is
Love,
there to endorse
conte:nplatives, he says
cannot doubt that he here describes the
which he aimed are,
his life
c
in hand.
are like the topaz
pure as gold
To
and
c
t
in
ideal at
which two colours
other clear as heaven
when
it
gold they are like for passing heat of charity,
INTRODUCTION
xi
and to heaven for clearness of heavenly conversation
of active love to ing, in fact, that balanced character
God
fruitive love of
which
is
As with
the double
man and
of the perfect soul
the peculiar hall-mark of true Christian mysticism. St.
Francis, so with Rolle, the craving for reality,
the passionate longing for
<
fullness of life,
The
to the religious channel. spirit, first
movement
exhibit
:
attracted Francis
did not at
first
turn
;
of chivalry, the troubadourthe life of intellect first attracted life
Already noticed as a boy of unusual ability, he had been sent to Oxford by the help of the Archdeacon of Durham. Rolle.
But the achievement of manhood found him
He
unsatisfied.
was already conscious of some instinct within him which of a spiritual demanded as its objective a deeper Reality :
vocation which theological study alone could never the crucial age of eighteen, asserts
itself,
when
the genius for
Francis definitely abjured
St.
and
all
At
fulfil.
God
so often
that he had
embraced
Poverty with a dramatic thoroughness ; abandoning home, family, prospects, and strip At the ping off his very clothes in the public square of Assisi.
seemed
to
love,
same age Richard Rolle,
might have been North,
his soul
with love
c
suddenly returned
lifted
and
sacrificing his scholastic career
the high literary merit of his writings shows us
what
that career
from Oxford to the
from low things, his mind set on fire and solitary life of contemplation.
for the austere
There, with that impulse towards concrete heroic decisive symbolic action,
which
sacrifice,
so often appears in the child
hood and youth of the mystical saints, he begged from sister two gowns, one white, one grey, together with father
s
old rain-hood
flee
retired into the forest
;
his
and with these
he might a hermit s dress in which to from the world. His family thought him mad the
manufactured c
;
his
as best
:
INTRODUCTION
xii
mind
inevitable conclusion of the domestic
when
in all ages,
confronted with the violent other-worldliness of the emerging But Rolle knew already that he obeyed mystical consciousness. a primal necessity of his nature
that
:
singular living,
solitude,
some escape from the torrent of use and wont, was imperative for him if he were to fulfil his destiny and order his disordered
No
loves. I
knew
of
marvel
Whom
may seem
need
crude and naive
if I fled
me
that that
The way
I took.
in
confused
which he
.
.
to us, like the self-stripping of St.
well
Francis,
an index of character, an augury of must surely take precedence of that milder
yet as
:
future greatness,
.
realized this
it
and more prudent change of heart which involves no bodily discomforts. There is in both these stories the same engaging mixture of singleminded response to an interior vocation, Francis and boyish romanticism, and personal courage.
Richard ran away to God, to sea
It
other lads
one great adventure of
was primarily the
life
liking I
had in wilderness to
might
sing,
might
feel
first
run
away
life.
of solitude which Rolle needed and
sought, that his latent powers might have
Whom
have
sure that their only happiness lay in total self-giving
:
to the
as
;
sit,
room
Great
to grow.
that I far from noise sweetlier
and with quickness of heart likingest praising I the which doubtless of His gift I have taken,
above
all
thing wonderfully
I
have loved.
Yet the
was the discovery of a a church probably that of
result of his quest of loneliness
friend.
Going one evening
to
and sitting down in the seat of Lady he was Dalton, recognized by her sons, who had been his fellow-students at Oxford with the immediate result that Topcliffe near Thirsk
:
their father, Sir
siasm,
gave him
John Dalton, impressed by a
hermit
s
cell
and
dress,
his
saintly
and provided
enthu for his
INTRODUCTION needs, in order that he
daily
might devote himself without
hindrance to the contemplative *
The
Rolle has described in
the possible exception of the of his writings
something
which he now
passed, in
xiii
life.
Fire of
Love
which
with
is,
Melum, the most autobiographical
at least of the interior stages
through
the course of the purification and
enlightenment of his soul. On of_t]ie_jriost--ui)jective of the mystics, he is intensely interested in his own spiritual adventures
even in ETs
;
and a strong personal element may be detected most didactic works. As with all who deliberately to the spiritual
his first period of
growth was predominantly ascetic. With his fellow-mystics he under and went the trials and disciplines of the purgative way gfv~e"tfremselves
life,
:
for
complete separation from the world was
this,
The
process truly
The
preach.
the
Mending
if I
will
show,
solitary life
essential.
behoves
essence of this purification, as he describes
of Life,
of bodily austerities
wise moderation
lies
not so
much
in the
me it
in
endurance
which he always showed a Contrition of thought, and pulling
as to the use of
as in
out of desires that belong not to loving or worship of God The object of such a process is self-simplification in fact. the same the purging of the will, and unification of always :
:
about the higher centres of humility and love ; the cutting out, as St. Catherine of Siena has it, of the root of selflove with the knife of self-hatred. In the old old language of the whole
life
Christian mysticism, Rolle speaks of the action of Divine fiery making our of sin, making them degrees
as a refiner s fire,
from
all
Love
souls, and purging them light and burning.
We
gather from various references in the Incendium that the trials of this purgation included in his own case not only interior contrition
for past sin
and bodily penance.
It also
involved
INTRODUCTION
xiv
the contempt, the
not the actual persecution of other men, and with wordys of bakbyttingis of old
if
inimical attitude
who viewed
friends,
conduct with a natural and
his eccentric
form of suffering, intensely painful to his prudent disgust sensitive nature, which he recognizes as specially valuable in its a
:
power of killing self-esteem, and encouraging the mystical type of character, governed by true mortification and total depen * dence on God. This have I known, that the more men have tried
with words of back-biting against me, so mucklethe more have grown. After the tempest, God
in ghostly profit I
.
.
.
sheds in brightness of holy desires.
The
period of pain and struggle
the difficult remaking of
about two years and It was brought to an end, as with so eight months. many of the greater mystics, by an abrupt shifting of consciousness to levels of peace and joy a sudden and overwhelming revelation
character
from
lasted
his conversion for
:
c
of Spiritual Reality
Thy
the opening of the heavenly door, that Rolle then passed to that affirmative state
face showed.
of high illumination and adoring love which he extols in the the state which includes the three degrees, .or Fire :
spiritual
moods of
At
and Song.
experienced the Everlasting,
Amorh.
the end of a year, first
which gave
I sat forsooth in a
Sweetness
Heat,
the door biding open, he
of these special graces
Fire
or
c
Calor^ Dulcor^ Canor
its
:
the
name
c
Heat of Love
to the Incendium
chapel and whilst with sweetness
of prayer or meditation muckle I was delighted, suddenly in I felt a merry heat and unknown.
Now, when we this
image
of
of a long quest.
<
ask ourselves
heat
This
or is
yet metaphors so apt that
fire,
what Rolle
we
stand
really
at
the
me
meant by beginning
one of those phrases, half metaphors,
we might
also call
them
descriptions
INTRODUCTION of
which
experience,
natural
are
to
xv literature.
mystical
Immemorially old, yet eternally fresh, they appear again and again ; nor need we always attribute such reappearances The * fire ^f love is a term which to conscious borrowing. goes back at least
by
St.
to,
the fourth century of our era
Macarius of Egypt
Energy upon the *
God
*
Behold
Johannine prophets.
word was
my
in
is
which
it
of course
are
origins
literary
soul
to describe
love !
"the"
a
the
scriptural fire
burning
t
fire.
Its
fusion of the
Hebrew
imagery of the
come with
the Lord will
heart as
used
lending, to ^perfection.
is
with the
it is
;
action of the Divine
fire
He
His
!
is
lilc
refiner s fire.
. c
But, examining the passages in which Rolle speaks of that Heat which the c Fire of Love induced in his purified
and heavenward-turning heart, for
him merely
as well
moods governs as
a poetic
to which,
these
see that this phrase
metaphor
:
that
a spiritual experience.
as
all
we
by the natural
not
is
denotes a sensual
it
Those
interior
states
method of comparison
or.
^
that
descriptive speech, the self gives such sense-names
of
*
Heat,
Sweetness,
mystics upon the bodily state.
and Song,
react
in
many
Psycho-sensorial parallelisms
The well-known phenomenon
of stigmatization, occurring in certain hypersensitive temperaments as the result are set up.
of deep meditation
upon the Passion of Christ, is perhaps the best clue by which we can come to understand how the fire of love has attained a double such a term as Significance
for
mystical
psychology.
It
is
first
a
poetic
metaphor of singular aptness ; describing a spiritual state which is, as Rolle says himself in c The Form of Perfect So burning and gladdening, that he or she who Living, is
in this
degree can as well ,
feel
the
fire
of love burning in .
\ \
J
INTRODUCTION
xvi
thou canst
their soul as it
in the fire.
Secondly,
may vary from the hallucination issues in
as
:
a presence
induced
if
thou puttest
may
represent in
sense-automatism, which
slightest of suggestions
the
automatic
equivalent *
or
visions
represents, or
it
temperaments, an
certain
thy finger burn
feel
to
an intense
may vary from that
voices
or consciousness of a
which
process
sense of
message received, which
the purest form in which our surface consciousness objectivizes communion with God, to the vivid picture seen, the is
voice clearly heard, by state*
first
"he
his
many
visionaries
and auditives.
of burning love to which Rolle attained
was
purification
an end, does seem to have
at
He produced in him such a psycho-physical hallucination. the of it in the in Incendium he that prologue plain felt,
makes I
,
a physical sense, the spiritual St.
Teresa
to take a
fire,
well-known
transverberation of the seraph
s
truly, not imaginingly
;
as
example felt the which spear pierced her heart. historical
This form of automatism, though not perhaps very common, is well known in the history of religious experience; and
many
ascetic writers discuss
common the
sense,
many
delusions
contemplatives, bodily breasts
Thus
it.
The Cloud
of
Unknowing, we
which may
Many
in that classic of spiritual
beset
quaint heats
find
amongst
young presumptuous and burnings
in
their
which may sometimes indeed be the work
of good angels (i.e., the physical reflection of true spiritual ardour) yet should ever be had suspect, as possible devices
Again, Walter Hilton includes in his list of mystical automatisms, and views with the same suspicion, sensible heat, as it were fire, glowing and warming the
of the
devil.
breast.
In
his
the
authoritative
seventeenth
work
on
century the
Augustine
prayer
of
Baker, in
contemplation
INTRODUCTION warmth about the
mentions
sensations graces, or physical
those
who
aspire to
Carmelite nun
heart
The~rese
I cannot,
sensible
known to own day, the
of religious origin,
an experience in which she
by a dart of fire/
*
one of the
as
In our
union with God.
Sceur
xvii
de
I
Enfant-J&us describes
herself suddenly
felt
she says,
pierced
explain this transport,
nor can any comparison express the intensity of this flame. It seemed to me that an invisible force immersed me com
Allowing for the strong probability that the form of Soeur Therese s transport was influenced by her knowledge of the life of her great namesake, we have no pletely in
doubting the honesty of her report ; the fact that a literal sense, though in a way hard for less ardent
for
grounds she
fire.
felt in
temperaments to understand, the burning of the divine fire. Her simple account glossing, as it were, the declarations of the historian and the psychologist
surely gives us a hint as
which we ought
to read the statements of
to
the
in
way
other mystics, concerning their knowledge of the
Rolle
second stage,
s
is
sweetness,
easier of
sents the natural
to
which he
movement of
of love.
name
the
gives
comprehension than the
fire
of
It repre
first.
consciousness from passion to
peace, from initiation to possession, as the contemplative learns
move
to live and
in this
new atmosphere
of Reality
exquisite joy which characterizes one phase of the munion with God. He calls it a heavenly savour
soul ;
a
s
:
the
com sweet
With great labour it is got; marvellous honey. mystery ; but with joy untold it is possessed. is of such sweetness jit that the author of The Cloud of unknowing that stern a
critic
in
of
all
by the
seem to be A
I
those so-called
windows of inspired
mystical
the wits
experiences which
writes in terms
by a personal experience.
come
which almost
INTRODUCTION
xviii
c
Sometimes
His here oft
He
will enflame the
in this life
and
as
comforts.
body of devout servants of
not once or twice, but peradventure right wonderful sweetness and
:
Him liketh, with full Of the which, some be
not coming from without
body by the windows of our wits, but from within ; and rising springing of abundance of ghostly gladness, and of t.ue devotion in the spirit. Such a comfort and such a sweet into the
ness shall not be had suspect
be that feeleth
it
may
That intimate and which Rolle
and shortly
:
not have
it
trow that
suspect.
joyful apprehension of the supersensuous
sweetness
calls
to say, I
is
not rigidly separated either
from the burning ardour which preceded it, or the state of exultant harmony, of adoring con templuiiuil pouring calls
itself forth in
song
;
communion with
is
third
prayer
which he
wild yet measured loveliness
and which
*
the most characteristic form of his
the Divine Love.
All three, in fact, as
see in the beautiful eighth chapter of
The Form
Living, are fluctuating expressions of the
we
of Perfect
Third Degree
ot
Love, highest and most wondrous to win. They co-exist in it now one and now the other
the soul which has attained to
taking
command.
burning
fire,
melody, and
and
*
The
like
fails for
:
soul that
the
is
in the third
degree
is all
nightingale that loves song and
great love
:
so that the soul
is
only
com
and loving God. and this manner of song have none unless they be in the third degree of love to the which degree it is impossible to come, but in a great multitude forted in praising
.
.
:
of love.
This true
he says again in the Incendium^ * has sweet ness, heat and ghostly song, of which before I have oft touched, and by this he serves God, and Him loving without parting to
Him
draws.
lover,
.
.
Sometime
certain
more he
feels
of heat and
INTRODUCTION
xix
sweetness, and with difficulty he sings, sometime truly with great sweetness and busyness he
the less
and
;
passes,
with him
when
ravished,
heat
is
felt
song with great mirth he flees and also he knows the heat and sweetness of love
are.
Nevertheless heat
although sometime Rolle
is
oft also into ghostly
own
s
oncoming
it
first
of the
never without sweetness,
is
be without ghostly song.
experience of this state of song, like the
Fire, seems to have had a
marked
c
psychoHis passion of love and praise translated and the celestial melody was itself into the Song of Angels ; first heard him with the outward as well as with the inward by In the before ear. supper, as I mine Salves I sung, night character.
sensorial
as
it
were the noise of readers or rather singers about me I Whilst also praying to heaven with all desire I took
beheld.
heed, on
what manner
I
wot not suddenly
and likingest heavenly melody mind.
I felt; in
We
from
in
I took,
me
noise of song
with
me
dwelling
of other mystics of the mediaeval period that such an experience was a well understood gather
the writings
accompaniment of the contemplative life. Like the burning it was one of the fire amongst those sensible comforts *
or, as
we
should
now
say,
automatisms
accepted at their face value as certain
which were never
marks of divine favour,
but were studied and analysed with the robust that characterizes true spirituality.
common
Walter Hilton,
sense
in a tract
on the
Song of Angels which is certainly inspired by, and was long attributed to Rolle himself, says of it When the soul is lifted and ravished out of the sensuality, and out of mind :
of any earthly things, then in great fervour of love and light our Lord vouchsafe) the soul may hear and feel (if heavenly sound, made by the presence of angels in loving of God. . . .
INTRODUCTION
xx
Methinketh
that there
may no
soul feel verily angel
s
song nor heavenly sound, but he be in perfect charity ; though all that are in perfect charity have not felt it, but only that soul that
so purified in the fire of love that all earthly savour
is
brent out of
and
it,
all
cleanness of angels
blest
is
he sing a
may
soothly
is
mean letting between the soul and the broken and put away from it. Then
heavenly sound,
new
song, and soothly he
and angel
s
may
hear a
song without deceit or
feigning.
Such
where
Song
it
really represents the soul s conscious
ness of supernal harmonies, and
is
not merely the hallucination
of one
who by
indiscreet travailing turneth the brains in his
head
so that
for feebleness of the brain,
*
he heareth wonderful sounds and songs
him thinketh does for the
that
tem
perament which inclines to translate its intuitions into music, that which the experience of vision does for those whose apprehensions of reality more easily crystallize into a pictorial One seems to see, another seems to hear, that Perfect form.
Beauty which is the source and inspiration of all our fragmentary For Rolle, by nature a poet and a musician, the language
arts.
of music possessed a special attraction and appropriateness and not only its language but its practice too. Like Francis :
of Assisi, Catherine of Genoa, Teresa, Rose of Lima, and many other saints, he was driven to lyrical and musical ex pression by his
my I
heart
own
Thou
rapture of love and joy.
hast
cannot but sing
bound
in
thought of
Hence by
only
the
Name, and
!
now
it.
All mystics are potential poets. too.
Thy
Oh Good Jesu
Rolle was an actual poet
the Canor, which was the third form by which his rapture of love was expressed, we must understand not Celestial
Melody
in
which he
participated
in
INTRODUCTION moments, not only those exultant moods of
ecstatic
when
plenty of inward joy
mouth as St.
the
the spiritual song
:
to
genuine poetic inspiration
Eternity,
marks
off
is c
which
his
writings give
All these are varying expressions of one
was the song of the
soul
contemplation expressed. ing of Life/ think that contemplation deep mysteries
:
others that
spiritual things
:
mind which makes the these
no doubt
it
is
the state of total concentra
dead to
all
are true in their measure
that contemplation
is
song was
the knowledge of
is
others again that self
:
The Mend
Some, he observes in
on
with
for the great mystic, living in contact
:
seldom careful to note the exact boundary which from * outward or earth from heaven. inward
Rolle, contemplation
tion
great
swelled to his
and he sang his prayers ( with a ghostly symphony, but also Catherine of Genoa sang all day for joy
ample testimony. life and one love
To
xxi
joyful song of
it
is
an elevation of All
fleshly desires.
but
:
God
to
s love.
me
seems
it
It
is
love
and joy
as the with great voice out-breaking ascending spirit stretches towards the Only Fair. [Rblle s mysticism is fundamentally of the outgoing type. He seldom uses the
language of introversion, or speaks of God as found within the heart ; but pictures the soul s quest of Reality as a c in the wilderness journey, a flight from self, an encounter ^ \.
Love
with
truly suffers not a loving soul to bide in
Love."")
itself,
there it.
but ravishes
where
it
When
it
out to the lover, that the soul
loves, than where the body
is
is
more
that lives and feels
the Conor seizes him, his spirit seems to rush forth
on the wings of
its
love, in
by burning song, whether
c
the glad and
own
music, that
which
silent
humble
I
music that to
sing before Jesu
melody or
articulate,
:
is
me
is
come
for indeed his
love in action
passion of adoration taking poetic form.
;
INTRODUCTION
xxii
We
then at
see
each and
names
all
that
last
Heat, Sweetness, and Song are
and psycho-physical expressions
for,
of,
one thing that many-coloured, many-graded miracle of Love which is the substance of all mysticism, and alone has power to catch
man
into the divine atmosphere, initiate
O
of God. \
friendship
dear
Charity
.
.
.
him
into the
Thou
boldly the bedchamber of the
enterest
King Everlasting thou only He it is that thou hast art not ashamed Christ to take. Christ sought and loved. not but take thee, to may
:
thine
is
whom
:
hold
He
for
Him,
thou only
to
desirest
obey.
Here we
find, fused together, the highest flights of mystical
God, and the intense devotion to the the special quality which marked all that
passion for the Ineffable
Person of Christ
was
:
In such
best in English religion of the mediaeval period.
and
passages
pattern to
him
works abound
his
which
all
peculiar
them
Rolle
the great English mystics
Were we
conformed.
in
characteristic, I
asked,
think that
indeed,
we must
who
to
find
the
sets
followed
state
their
here
it
:
in
the combination of loftiest transcendentalism with the loving
and
intiaiate
worship of the Holy Name.
Thus
it
is
that
they solve the eternal mystic paradox of an unconditioned yet a personal God.
Unknowing,
The
c
The
Scale of Perfection,
The Cloud
Revelations of Divine Love,
and those
all
of
turn on
who
discount their strongly Christian and personal quality, gravely misunderstand the nature of the
this
point
:
by which their writers were inspired. Of the two works of Richard Rolle which Miss Comper here presents in a modernized form, l The Fire of Love
vision
represents his subjective
attempt
towards
the
manner orderly
*
The Mending
presentation
of
of Life his
an
ascetic
INTRODUCTION /The whole system
doctrine.
was
a system
J4j
xxiii
of his teaching, in so far
possible to so poetic
and
as
a tempera
inspired
ment, aims at the induction of other men to that state in which they can fulfil the supreme vocation of humanity take :
in
part
*
song,
angels
sing to
created spirits
the
music of adoration which
God. *} He knows that the
all
c
ghostly
song of highest contemplation is a special gift, a grace shed into the soul, and does not hesitate to proclaim his own it yet he is sure that the heavenly be evoked, in a certain measure, in all who are
peculiar
possession of
melodies
may
:
The method
surrendered to divine love.
educate the soul to the point at which life
of Reality,
trition,
that
is
can participate in the
method of asceticism
and prayer
mortification
it
by which he would
which
profound con
he
has
followed
himself: here conforming to the doctrine of the three great
whose writings had influenced him most, St. Bernard, Richard of St. Victor, and St. Bonaventura. Though he often seems in his more didactic works to echo the teaching of these doctors, and in some passages repeats masters of the spiritual
their
very
words
life
for instance
as
Three Degrees of Love, and
in his
description of the
in his doctrine of Ecstasy
yet
he says has been actualized by him in his own His most * dogmatic utterances burn personal experience. with passion he uses the maps of his great predecessors
all
that
:
because he
commonly sonal
has said
tested
that
them and found them
the
Incendium Amorls
and unconventional of works
Bonaventura
is
an
true.
that
It
is
most per
imitation ot
St.
Apart from the fact that the no longer accepted as an authentic work of St. Bonaventura, but was probably composed by James of the two as books Milan, any may see who take the trouble s
Stimulus Amorls
Stimulus Amorls. is
INTRODUCTION
xxiv
compare them
have hardly a character in common. True, both are largely concerned with the Love of God ; but so to
are
the works of Christian
all
The
mysticism.
subjective
element which occupies so large a place in the Incendium is There we find no auto\vholly absent from the Stimulus. oiography, rather an orderly didactic treatise,
from the Yorkshire hermit
dium
not an
is
It
genius.
artificial
s
fervid
miles asunder
The
rhapsodies.
composition, but a
work of
the rhapsody and confession of a
is
Incen
original
God-intoxi
who
longed to tell his love, yet knew that all his powers of expression could not communicate one little point of the vision and the ecstasy to which he had been raised cated
poet,
:
Would God the
of that melody
which though not
in
a
word,
man
I
might
yet in
find author,
writing
my
joy he
should sing. Passionate feeling taking artistic form ruling
character
of
all
Rolle
s
:
mystical
this
perhaps
writings.
is
He
the has
been accused of laying undue emphasis upon emotional experi Yet a stern system of ethics as we may see from his ence. life
as well as
pation in the
by
repelled
from
his
works
underlies this exultant partici
music of the spheres.
his love
Though some may
be
of that solitude in which heart speaks to
amused by his quaint praise of the virtues of sitting attitude which he found most conducive to contempla the tion surely none can fail to be impressed by the heroic heart, or
self-denials, the
devoted missionary labours, which ran side by His love was essentially life.
side with this intense interior
dynamic ; it invaded and transmuted all departments of his nature, and impelled him as well to acts of service as to songs of joy.
j
He was no
spiritual egotist,
transcendental satisfaction
:
no mere seeker
for
whom
the
but one of those for
INTRODUCTION
xxv \
divine goodness and beauty are coupled together in insoluble
union, even as
NOTE.
Mending
*
the souls of the lover and the loved/
The Fire of quotations from of Life are made direct from Richard
My
Love
Misyn
and s
*
The
fifteenth-
century English translation, as printed by the Early English Text save only for modernization of the spelling. They may Society :
not therefore agree in all particulars with Miss Comper I have used Miss Geraldine Hodgson s edition of The
s
version.
Form of
of The Cloud of Unknowing The Song of Angels which is printed from Pepwell by Mr. Edmund Gardner in The Cell of Selfknowledge (New Mediaeval Library, 1910). Perfect Living
(1912), and the
(1910) ; text of
my own
ABBREVIATIONS A. Bg. C.
D. E.E.T.S. L.
M.E.
MS. Add. 37790 Brit. Mus. s Maxima Bibliotheca Patrum, Christi Coll. MS. 236 Oxfd. Corpus Douce MS. 322 Bod. La Bigne
Early English Text Society.
MS. Dd.
5.64
Camb.
O.E.D.
Middle English. Oxford English Dictionary.
Sp.
Speculum Spiritualium.
EDITOR S PREFACE mysticism, as of characteristic notes
the greatest things in life^the
all
@F
are
sincerity
and
simplicity.
/
Its
nature and birth are better felt by the heart than uttered by the tongue. Therefore the increasing interest in mysticism, evidenced by the multiplication of books, essays, criticism, and
correspondence on the subject, is rather to be dreaded than For mysticism like love is welcomed by the mystic. shj as the wild bird, Criticism destroys iFfcIiscussion frightens j
it
away.
I
Doubtless
can
it
live in the heart
of every
man
;
only that heart must be pure, and free from anxiety and worldly love ; since to the ^Christian mysticism is nothing else
than that love which
the sole definition of
is
God
that
man
J
can comprehend. He that has found the secret of
this love,
which
possesses
world of nature and of man, has found the secret of For it is not a respecter of persons, nor reserved the mystic.
alike the
for the
few.
The
old
woman
sitting over her peat fire, the
shepherd upon the lonely hills, the workman breaking stones * by the roadside, even the great divine lapped in infinite the in or anchoress her cell ; all indeed who are questions
more busy to of this secret.
God
s
know God
love than
than
And it was for know about it
many things, have glimpses who would rather know
those
that this
book was written so
long ago.
For
six centuries the dust of oblivion has
hidden Richard
EDITOR S PREFACE
xxviii
Rolle from our knowledge. True, his name was known as the author of a long Northern poem called the Prick of Conscience, but it has lately been proved that, whatever else he may have
and of the other but
little.
Of him
most certainly he did not write. 1
this
written,
English
As we may
mystics of his time, we knew have stood by and watched a
modelled by some sculptor dead these many hundred years, being slowly and carefully unearthed in a villa garden near Rome, so now we look on with interest as scholars, statue,
mostly of
other nations than our own, are laboriously to us the mystical writings of these Englishmen, long restoring
ago dead, and now for the most part nameless. Yet Richard Rolle, the first of these great mystics, had revealed himself to us in his writings. Race counts for much in character, and in reading his books we can never forget that he comes of the sturdy stock of Yorkshiremen. Honest,
somewhat blunt and plainspoken, women, and full of^pQmmnn sense, that he should in so
And
of Assisi.
many ways
yet, as
especially
the
it is
in
regard
to
more remarkable sweet singer us, he joins
recall to us the
Miss Underbill has shown
hands across the century with the poet of love and poverty preached to the birds under the ilex-tree at the Carceri ;
who
while from another point of view he has kinship with the monk of Windesheim, the words of whose Ecclesiastical Music are constantly recalled to our minds by this other Melody of Love. As we read it we find that the problems which confronted
Richard
in his
hermit
s cell
at
man
front the
Hampole
thoughtful to-day. friendlessness, rather than the
sion
and
acquisition 1
worldliness
of la
ntt";"
of the the
are the
He
is
same
poverty,_oTjEhT puui rich ; the wrong
,
con
as
distressed
by the
tho-b>ppres-
and
utter destructiveness of sin
selfish ;
the
See The Authorship of the Prick of Conscience, by H. E. Allen,
Radcliffe College
Monographs, No. 15 (Ginn
&
Co., 1910).
EDITOR S PREFACE hypocrisy and backbiting of those as
mow. men
eternal
;}
spiritual";
desired to
who
t
escape from
xxix
the kirks.
fill
the
Then, to the
transient
from the overwhelming power of the material to the from the turmoil and confusion of strange ideas and
upheaval and crying injustice, to the rest and peace found in humility and brotherly love.J As in the old emblem of the two crossed pieces of wood bearing the wayfarer
social
to be
safely over the
love
man
of
stormy
sea, the love
bears the
of
God
laid
athwart the
the waves
soul safely over
of this
life.
And
this love
the
is
sum and
substance of Rolle
s
mysticism.
We find
in his writings or classifications, few_definitions are so frequent in many mystical works ; for it was as
him
sible for
as for Saint Francis
who
in
his
life
which
impos was the
greatest exponent of mysticism that the world has ever seen to lay down rules regarding love. The love of child and
parent, of yourig lnarr^Trdntnaid, with all the deeds of heroism sacrifice which such love has engendered, are but as pale
and
symbols of the love which has given birth to the ancient literature of mysticism. This love is as a fire or a raging * It verily inflames the mind, flame. Love says Richard ; <
my heart on fire, sings To most this love comes
sets
Francis.
only as the reward of long search
a quest on which a man may start out in striving. but he must end alone with God : and in propor company, tion as we attain to it we find the solution of many problems,
and
It
the secret of
life,
is
and the key to the
mysteries
of the
Kingdom.
METHOD AND AIM This book
own
versions
is
OF THIS MODERNIZATION
not meant for_the scholar.
are"
For him Rolle s numerous MSS. ; and Misyn s has been printed by the Early
accessible in
Middle English translation
EDITOR S PREFACE
xxx
1 English Text Society.
But there
are
many who
find
in
Misyn curious spellings and constructions a serious obstacle to the sense, and it is for such that this edition has been s
aim has been
My
prepared.
modern reader with
to the
to
make
Rolle
s
meaning
clear
of Misyn s text as possible. I have modernized the spelling, have simplified long and involved constructions, and have tried to elucidate as little alteration
the meaning by careful punctuation. But I have dealt very sparingly with the vocabulary, keeping as many of the old
words
as
which
seemed
still
likely to be understood,
linger in Scottish
dialect, as
and especially those being a reminder to
the reader of the Northern origin of the book. Where the text appears to be corrupt and emendation has been necessary, I
have used for
this purpose, for
bridge MS. Dd. 5.64 (which
The Fire of Love the and
Cam
The Mending of Life the printed editions ; comparing them with the MSS. referred to in the notes at the end of this book, where I have given
the 2
and, on
s text,
When
the
time
meaning also
originals.
they have been supplied from the I have altered an obsolete word
tioned. first
Middle English
for
A
short
has been omitted, as unsuited for modern readers ; the other hand, where obvious omissions occur in
passage
Misyn
Latin and
I call L),
MSS. men I
give such, occurs, in a foot-note. Any words of difficult will be found in the Glossary, and I have in this case it
added a foot-note on their
first
occurrence in the text.
have gone more fully into under the section Treatment of Words. It has been, and very probably may again be contended, that a better result would have been obtained by translating straight
Other points
from the easier,
I
original.
This would
in
many ways have been
but the insuperable objection to such a course 1
a
E.E.T.S., orig. series, 106, 1896. In The Fire of Love, Bk. I, chap. xiv.
lies in
EDITOR S PREFACE the fact that the Latin
MSS.
xxxi
of these works of Rolle have not
yet been collated ; and no satisfactory translation can be made until we have discovered which is Rolle s More autograph. is a certain charm in this early translation of Misyn s which no modern one, however excellent, could reproduce. Rolle died in 1349, but the Office for his canonization was
over there
not prepared until 1381, and still later the Miracula were collected. His memory must have remained fresh in men s
minds
indeed this
;
extant
copies
fifteenth
centuries.
one
living
and
;
borne out by the fact that so many works date from the fourteenth and The influence of his spirit was still a
is
of his
this translation has
embodied and preserved
and enthusiastic love of the generation was written. Read and meditated upon by
for us the simple faith
for
which
English lost
to
it
men and women sight
theme that
ment
to see
is
of long ago although
five
nearly ever fresh.
whether
it
it
has been
hundred years it deals with a It will be an interesting experi
can yet appeal to us
genuine English book of piety can hold
its
own
whether a with those
of other nations.
In
my
modernization
open to criticism
in
I
many
am aware directions.
that I have laid myselr I have not striven after
consistency, but have tried solely to retain as far as possible the simplicity and charm of the original translation. Misyn has been called a slavish translator ; certainly he has not
avoided the faults of his
master.
Repetitions, especially of
words and phrases, are even more constant in this version than in the original, while some of the forms and spellings he employs
make
the modernizer
Horstman,
in
his
s
task
by no means an easy one.
interesting preface to the
Dr.
collection of the
English writings of Richard Rolle, after laying stress upon His his originality and lyric gift, thus sums up his defects "
:
defects
lie
on the
side
of method and discrimination
;
he
is
EDITOR S PREFACE
xxxii
weak
4,
in
argumentation, in developing and arranging
his ideas.
Jiis sense of beauty is natural_rather than acquired, and his mind is too restless to perfect his writings properly. His form is
not sufficiently refined, and
of irregularities
full
his taste
;
not unquestionable ; his style frequently difficult, rambling, much depends on the punctuation to l^full of veiled allusions make it intelligible ; his Latin incorrect and not at all classic t
Jf/x
^^ But
all
this
cannot detract from
writer, thejHJginality and depth of
his great qualities as a
his
thought, the truth and
of his feeling, the vigour and eloquenoPoF his and beauty of his verse ; and everywhere we
tenderness
prose, the grace l
at once detect the marks of a great personality^ personality powerful, tender and strange, the like^of which was perhaps never seen again." 1
This Rolle
s
moved
criticism
charm
is
lies in
perhaps^ a
little
his restlessness
severe for
a
part
of
His mind
of thought.
and he loved to play with a word. His full of antitheses and balance and are writings rhythm in this respect anticipating Lily 2 which Misyn s translation well rapidly,
reproduces.
monotonous,
If to us
his
we must at
repetitions appear
least
remember
wearisome and
that they
were written
not to be read as a continuous whole, but aloud, in chapter or refectory ; for one copy had probably to do service for the
community. have therefore aimed at reproducing Misyn
I
with
all
meaning
its
irregularities,
clear.
My
only
endeavouring
method of doing
so will
s
to
translation
make
his
be more fully
explained in the following section.
1
&
Yorkshire Writers.
Co., 1895), 2
The Prose
1906), p. 62,
vol.
Style seq.
ii.
Ed. by C. Horstman (Swan Sonnenschein
p. xxxv.
of Richard Rolle, by
J. P.
Schneider (Baltimore,
EDITOR S PREFACE
xxxiii
SOURCES The Fire of Love and The Mending of Life were first printed by the Early English Text Society, in 1896 from At that the Corpus Christi College MS. 236, at Oxford. time
it
was the only MS. known of Misyn s translation, but Lord Amherst s sale, the British Museum
four years ago, at
bought an English MS. of the fifteenth century, known as Add. MS. 37790, containing several very important mystical 1 treatises, and among them these two translations by Misyn.
This I have collated with the Corpus MS. (which I call C), and have noted any important differences in the text as they occur. They are very few and are mostly confined to spelling ;
Amherst MS. showing the influence of a Southern scribe. 2 From the doubling of vowels and consonants in such words as
the
bee, wee, one would
off,
nott, ffor,
infer that the
and the writing of th for )?, is probably of rather later
etc.,
Amherst
In this latter The Fire of Love than the Corpus MS. The Mending precedes of Life, although the explicits give the translation of The Mending of Life^ as the date of 1434
date
and 1435
for
The Fire of Love
;
but in
the
Amherst MS.
I have, they are given in their correct chronological order. the order the to of however, kept Corpus MS., since
The Fire of Love two works.
is
by
far the
longer and more important of
the
The
editor of the
Corpus MS.
for the Early
English Text
Society draws attention to the fact that the explicit to the second book of The Fire of Love contains the statement that it was
Two of these have lately been printed viz., a shorter version of the Revelations vouchsafed to Lady Julian of Norwich, under the title Comfortable Words for Christ s Lovers, ed. by Rev. D. 1
:
Harford (Allenson), and extracts from The Mirror of Simple Souls, ed. by Evelyn Underbill. Porch Series, I. No. 8. (J. M. Watkins.) a e.g.,
A2
A. ought, C. ojht,
schalle,
whilk,
folowe,
gif
sail,
qwilk,
felo,
if,
EDITOR S PREFACE
xxxiv
Misyn, with the addition of these words, Rlcardum Misyn scriptum et correctum?^ per dictum fratrem This was by some too easily considered a proof that we have but judging from the wrong chrono here Misyn s autograph
translated by Richard
;
logical order
Mr. Harvey concludes
that this
is
not the case.
therefore worth noting that the explicit in the Amherst MS. is word for word the same as in the Corpus MS., which fact, added to the probability of its later date, makes it unlikely It is more that here either we have Misyn s autograph.
It
is
the Corpus probable that both were copies of the autograph of a more Northern scribe than the Amherst the work being
and that neither copyist exercised
Misyn
At
personal note. present the question of the
sufficient discretion to
omit
s
fused and uncertain.
Scholars
2
Rolle canon
are
working
is
at
it,
most con and
it
is
be hoped the autograph of both Rolle and Misyn will In the meantime the only possible soon be discovered. to
course open to
me was
MS. with which difficulties arose.
MS. (Dd. tione it
5.64,
to choose
to
the best available s
translation
compare Misyn For the Incendium I have taken referred
to as
L).
Latin
whenever
a Cambridge For the De Emenda-
has been less simple, because several printed versions
work, all differing considerably. Misyn some seems to follow one and sometimes another, show ing clearly that he is translating from neither of these versions ; and in the MSS. to which I have had access the
exist of this
times
*
E.E.T.S., p. x. Notably Miss H. E. Allen, who is preparing for publication a descriptive catalogue of Rolle s writings, based on an examination of 2
This work will include a discussion the accessible manuscripts. of the Rolle canon. Also a Latin version of the Incendium Amoris
all
will shortly be published by the Manchester edited by Miss Deanesly, of Newnham College.
University Press,
EDITOR S PREFACE
xxxv
For this reason I have been very numerous. in my version of this emendations of suggesting any chary Obvious omissions I have supplied from another work. variants are as
in the Bodleian (Douce MS. 322, which early translation It seems to be of much the same date as Misyn s, I call D). if
anything rather
whole a
later.
freer translation
It is not Northern, and is on the and has more attempt after style ;
s rendering is rather bald, being often very a than I have, however, fol little more gloss on the Latin. lowed Misyn, since we owe to him the longer and more
whereas Misyn
1 important work of Rolle which this volume contains.
I
owe some apology
seem too numerous and obscurities
in
;
which may
but the difficulties
the text have called for emendations and
which
explanations
to the reader for the notes,
for a popular edition
have
rather
necessitated
full
notes.
have been careful to place these at the end, so that they who use this book as it was intended by the author to be used I
need not be distracted by them. The portrait of Rolle in the frontispiece is taken from a Cotton MS. (Faust. B. VI. 2.) in the British Museum of a
Northern poem called the Desert of Religion. ship of this ascribed to
poem
is
unknown, although
Walter Hilton.
It
it
describes
The
author
has usually been the trees which
the wilderness, or desert, of religion. These grow bolical trees are drawn on the first side of each page in
reverse side
the
poem
is
sym ;
the
two columns, the one containing while on the other some saint of the desert is
divided into
itself,
depicted.
On
the
first
side of the
Richard the Hermit there 1
The
is
page containing this picture of a rude drawing of a tree, with
Rev. D. Harford has
edited
an early fifteenth-century
version of The Mending of Life, taken from a has just been published
by Allenson.
Cambridge MS., which
EDITOR S PREFACE
xxxvi
on
six leaves
grow among
A A
either side, representing the twelve abuses that
prelate negligent idill
gongman
A mownke
are as follows
They
religious.
A
:
cowrtioure
:
habite preciouse New tithandes in clostere :
Dissolucioun in
]?e
qwere
discipil inobediente.
Ane aide mane obstinate. A mounke pletoure. Mete daintinouse.
:
Ane
:
Strivynge in ]?e chapitour. Irreverence aboute ]?e auter.
:
:
In the picture the hermit is represented seated on the grass in a white habit, with the sacred monogram in gold on his either side breast, and holding a book in his left hand.
On
a
is
drawn
stiffly
Above, resting on clouds, are three with the words Sanctus, sanctus sanctus ;
tree.
angels bearing a scroll
:
y
Dominus Deus Sabaoth;
Round
A
cell
the picture the following verse here
solitari
:
hermite
For ihesu loue so dere
Might me
There recalls
:
life
:
J?at
a thowsande jeere
et
terra gloria
written
is
tua.
:
lede,
i
all flescli
comforthe clere
]?at gastli
It
plenl
sunt
:
lufe
i
flede
;
in
my
in
heuenly strengthe haue stedd
breste brede,
no evidence that this picture is a genuine portrait. some early portraits of Saint Francis. The hair
is
light in colour, beard divided into is
and cut evenly round the head, and the
two small
points.
The
saint s face
is
not
emaciated, but of a clear complexion with a touch of red upon Both the other manuscripts of The Desert of the cheeks. 1
Religion
are
contain pictures of Richard Hermit, but since none to be authentic, I have chosen this which seems
known
the most interesting. 1
Stowe MS. 39
;
ana A
id.
MS. 37049
;
both in the
Brit.
Mus.
EDITOR S PREFACE TREATMENT
OF
XXXVll
WORDS
Personally I should have preferred to retain all the words in the hope that some would find their
which Misyn employs,
way back
into our too
much
latinized English
;
but I feared
outweary the patience of the reader. The following is a list of those which I have altered in the text, with their to
nearest
modern addling aseth
equivalents. to
earning satisfaction
bolnes
puffs
chinche
miser
fagiar, faged
flatterer, flattered
up
fiiting
reproof
forthink
repent
foyd
pledge
groching
grumbling from the root
groundly inhiry
inward or inner
lat
behave
large
leman
generous beloved
loving, lufing
praise
menged, melled
mingled abhor
undirlowt
overcome
unneth
scarcely
sam
together
scrithe
glide
sparples
scatter
tityst
soonest
wode, wodeness
mad, madness
well
to wither
EDITOR S PREFACE
xxxviii
I
have kept words which are of
common
Bible and Prayer Book, and those
still
in
occurrence in the use in Scotland.
There
are, however, some words which remain in modern English but which have altered or restricted their meaning. Such are very apt to mislead the modern reader. I have, therefore, treated them freely, retaining them when in a modern sense or when their meaning is quite apparent, but changing them if the meaning is at all ambiguous. I append
here a
full list
of these, to avoid the multiplication of foot
notes. *
withouten for without, for the sake of rhythm, and in this I have followed him ; nor have I taken upon myself to suppress his constant repetition of truly,
Misyn
often uses
Sometimes these doubtless, forsooth, certain, sickerly. translate the Latin vero, valde^ certe, etc., but more often than not stand for an ordinary conjunction, such
O.E.D. the actual word
autem.
as enim, namque, in the foot-note a word signifies that against or phrase found in Misyn is quoted in the
Oxford English Dictionary.
Where
the meaning
against avoid
to
is
obscure I have altered
:
towards
make
void
barely
utterly
beholding
contemplating, or considering
busily
charge
continually care, consider
cherish
allure
deadly, deadliness drawn to
mortal, mortality cleave (L. adhaercre) in the meantime
emonge herefore
hence
honily
honeyed, honey-sweet
ill
evil
kind
nature, essence
EDITOR S PREFACE to
lasts
XXXIX
perseveres
liking
delight, pleasure
lovely
lovable
longs
languishes
lust
pleasure
manner mind
measure
namely
especially
plainly
entirely, altogether (L. penttus)
memory
unable to rot
rots,
corrupts, incorruptible
soundly
little by little, slowly with sweet sound, songful
stands
continues
softly
swells
inflates
show
declare
taken
received
taught
imbued
thinking use
meditating, or meditation enjoy, exercise
wanting
lacking
wherefore
whence
withhold
hold
worship wretchedness
honour
to, retain
wickedness
Biographical RICHARD ROLLE
(i)
remember that B. Richard H. of Hampole was among the names included in the prospectus which Newman drew up for The Lives of the English It
is
interesting
to
He has us in a note to the Apologia, 1 that included in the series a few eminent or holy persons, who,
Saints.
He
though not
"
tells
in the Sacred Catalogue, are
1
Apologia,
Note D.,
p.
recommended
334 (Longmans, 1883).
to our
EDITOR S PREFACE
xl
memory by
religious
have conferred on
their fame, learning, or the benefits they
posterity."
Unfortunately Rolle shared
the hundred and eighty-three never written. the
fate of
whose
lives
were
Various short biographies of Richard Rolle have appeared recently appended to editions of his works, the most complete of which are those of Dr. Horstman and the Rev. H. R.
These
drawn from the Legenda or Lections, which the nuns of Hampole pre the hope of his canonization. This did not take place
Bramley.
are
given in the special Office,
pared in because of the unsettled state of the Church, due to the rise of Lollardry, although, from the note prefixed to it, the Office
seems to have been used privately. The Miracula were included in it, and were arranged to be read as Lections during the octave of the Feast. the source of our knowledge of and are largely drawn from his own writings, and more especially from the Incendmm Amoris, it has seemed
Since the Legenda are
Rolle
s life,
well to give them in collation of the three
They
The
have translated them from the
MSS.
form the nine
the Feast
I
full.
published by the Surtees Society. lections, to be read at Matins on
of the saint.
Day
nuns, to
whom
died, belonged to a
Richard ministered and with
well-known Cistercian House
whom
he
at Harnpole. 2
Nothing now remains of the convent, but the Rev. R. H. Benson gives the following interesting description of the "
place.
Hampole
is
still
a tiny hamlet, about seven miles
from Doncaster. There has never been a parish church in Richard s time the spiritual needs of the people and there, distant
1
The
three
MSS.
collated are the
Lincoln MS.;
Bod.
MS.
mus. 193 ; and Cotton MS. Tiberius A. xv. in the Brit. Mus., see York Brev. vol. ii., Appendix v (1882), and cf. vol. i. p, x. e.
2
See The Victoria History, Yorkshire,
vol.
iii.
163.
EDITOR S PREFACE
xli
would no doubt be met by the convent chapel. Of the nun nery there are now no certain traces, except where a few mounds in the meadows by the stream below the hamlet mark its foundations, and beyond a few of its stones built into the
The few
school-house.
grey stone houses nestle together on
the steep slope in a shallow nook in the hill, round an open There is no space where the old village spring still runs. trace of Richard s cell
; but, in spite of the railway line in the the has a curious detached air, lying, as it does, place valley, a complete and self-contained whole, below the Doncaster
and shadowed by
road, fringed
lying meadows
trees,
and bordered with low-
summer, with
rich, in early
daisies
and butter
cups, and dotted with numerous may-trees ; the farthest horizon from the hamlet is not more than a mile or two *
away."
(ii)
RICHARD MISYN
The is
that he
this
we
are certain of in regard to Richard the translator of the two treatises of Rolle
only fact
was volume contains.
of Love
we
the
Ricardum Misyn,
Order
explicit to
Book
n
which
of The Fire
was then Prior of Lincoln and
are told that he
to
belonged
In the
Misyn
of
the
Carmelites,
per fratrem
bachalaureum, tune Priorem ordinis carmelitarum but in the previous ; Lyncolniensem^ to i he is mentioned Book explicit only as a hermit belonging sacre
theologie
to the order, per fratrem Ricardum Misyn heremitam carmelitarum Ac sacre theologie bachalaureum?
& ordinis
Rolle had died eighty-six years before, in 1349, but two ot his miracles are dated
there
to this other Richard,
who,
as far as 1
A
and are as
late as
reason to doubt that his
is little
we can
who
1381 and 1383, so
name was very
familiar
also styled himself a hermit,
gather,
was of the same county.
Book of the Love of Jesus,
p.
226 (Pitman, 1905).
and
EDITOR S PREFACE
xlii
There
are
scanty
melite and Suffragan,
records
who
Richard Mysyn, a Car thought to be identical with
of a
is
m
or Musln of Dromore ; for at that time to have Bishop Mes a see in Ireland did not necessarily mean to reside there.
This
*
Prater Ric. Mysyn, Suffragenus, ordinis Fratrum Caris put first in the Register of the Corpus
melitariumj
Guild of York, 1 under the date 1461-1462, and was admitted to the Guild by Dom. J. Burton, Rector of the Christi
Church
of
S.
Musuns name
Martin
in
the
Miclcelgate,
York.
Bishop
round the famous cup York in the of Minster, and known as the preserved vestry This inscription runs ^Recharde Scrope Indulgence Cup. also occurs in the legend
:
arche beschope Scrope grantes on to
tho that drinkis of
all
u
Robert Gubsun. cope xl dayis to pardun. Beschope Musin grantes in same forme afore saide xl u dayis to
this
2
Robert Strensall. pardun. In the Carmelite records preserved in a manuscript in the 3 the death is noted of a Richard Mesin, British Museum, of Bishop Dromore, under the year 1462, who was buried with the other Fathers of the order in their monastery at York, i.e.y in the same year as Richard Mysyn was admitted a
member
of the Corpus Christi Guild.
But
at present
it
must
remain a matter merely of conjecture if these references relate to the Richard Misyn to whom we owe our translation.
now helped me It
only remains for me to thank all those who have I should like by their kind advice and interest.
here to record
who
my especial gratitude my MS., and to
read a part of
am much indebted to Father Cuthbert, O.S.F.C., to helped me over many difficulties in the Latin text
gestions I
who
Miss Evelyn Underbill, whose kindly aid and sug
to
;
;
1
Guild of Corpus Christi Tork, Surtees Soc., 1871, vol.
2
The names Gubsun and
bearers of the Guild.
i.
p. 62.
Strensall are thought to refer to office 3
Harl.
MS. 3838.
EDITOR S PREFACE
xliii
Father Congreve, S.S.J.E., for his unfailing sympathy and help ; and to Miss Corrie Prior who read the proofs with me. I also owe a very especial debt of gratitude to Professor H. J. C. Grierson, not only for his kindness in overlooking my preface, but also because anything I may have learnt of the beauty and And there are inspiration of literature is due to his teaching. others I am not allowed to name, but for whose assistance am none the less grateful. By a curious coincidence I find that I am writing the last words of my preface on the eve of the day set apart in
many I
the English Martyrology for the
commemoration of
Blessed
Richard, Confessour and Eremite. May we not take it for a sign that he is still present with us in spirit, and as desirous of helping us to-day by his spirituall bookes and treatises, may we not add by his prayers, as when he ministered
and
nuns at Hampole, or repaired to psalms and hymns in honour of God ?
to the
his
cell
F.
ALL HALLOW E
<
to sing
M. M. C.
EN,
19*3-
Under November
NOTE.
1st (after
an account of
S.
Boniface)
:
The same
day in the Monastery of Hampole neere Doncaster in Yorkshire the Commemoration of Blessed Richard Confessour &
"
Ermite, whose singular spirit of piety
&
devotion,
is
left written,
and manifest to the world by his owne workes yet extant. He was first a Doctor, and then leauing the world became an Eremite, and led a solitary life neere to the forsaid
Monastery of Hampole to which place he was wont often to repayre, to sing psalmes and hymnes in honour of God, as himselfe testifieth in his works. And after many spirituall bookes and treatises by him wrytten, full of great sanctity of life and venerable old age, he finally rested in our Lord, about the yeare of Christ, one thousand three hundred fourty and nyne and was buryed at Hampole" From The English :
:
Martyrologe, p. 301.
By
a Catholicke Priest.
1608.
A TRANSLATION OF
THE LEGENDA
IN
THE OFFICE
PREPARED FOR THE BLESSED HERMIT RICHARD 1 The
of Saint Richard, hermit, after he shall be canonized by Church, because in the meantime it is not allowed to sing the canonical hours for him in public, nor to solemni ze his feast.
office
the
Nevertheless, having evidence of the extreme sanctity
we may venerate him and in our private devotions intercessions, and commend ourselves to his prayers.
Lection I. The saint
of
his
seek his
life,
of God, the hermit Richard, was born in the village
of Thornton, near Pickering, in the diocese of York, and in due time, by the efforts of his parents, he was sent to be educated.
When
he was of adult age Master
Thomas
Neville, at one time
Arch
deacon of Durham, honourably maintained him in the University He desired of Oxford, where he made great progress in study. rather to be
more
fully
and perfectly instructed
in the theological
Holy Scripture than in physics or the study of secular knowledge. At length, in his nineteenth year, considering that the time of mortal life is uncertain and its end greatly to be dreaded
doctrine of
by those who
give themselves to fleshly lusts acquire riches, and who, for these things, devote themselves to guile and deceit, yet they deceive themselves most of all), by God s inspiration he took thought (especially
or only labour that they
either
may
betimes for himself, being mindful of his latter end, be caught in the snares of sinners.
Hence,
after
From The York
lest
he should
he had returned from Oxford to his father Breviary, vol.
ii,
Appendix xlv
v.
s
house,
Pub. by Surtees Soc. (1882).
LEGENDA
xlvi
he said one day to his sister, who loved him with tender affection 1 My beloved sister, thou hast two tunics which I greatly covet, :
one white and the other grey. Therefore I ask thee if thou wilt kindly give them to me, and bring them me to-morrow to the She agreed wood near by, together with my father s rain-hood. and the next day, according to her promise, carried them wood, being quite ignorant of what was in her brother s And when he had received them he straightway cut off the
willingly,
to the said
mind. sleeves as best
from the grey tunic and the buttons from the white, and he could he fitted the sleeves to the white tunic, so that
Then he they might in some manner be suited to his purpose. took off his own clothes with which he was clad and put on his sister
s
white tunic next
his skin,
but the grey, with the sleeves cut
arms through the holes which and he covered his head with the rain-hood afore said, so that thus in some measure, as far as was then in his power, he might present a certain likeness to a hermit. 1 But when his
on over
out, he put
had been cut
sister
mad
!
saw
and put
his
;
was astounded and cried
this she
My
him with
it,
brother
threats,
is
and
mad fled
!
Whereupon
:
My
brother
is
he drove her from
himself at once without delay,
lest
he
should be seized by his friends and acquaintances.
Lection
II.
After having thus put on the habit of a hermit and left his parents, he went to a certain church on the vigil of the Assumption
of the most Blessed Virgin, Mother of God, and therein he set himself to pray, in the place where the wife of a certain worthy And when she squire, named John de Dalton, was wont to pray. entered the
church to hear vespers, the servants of the squire
s
house wished to remove him from their lady s place. But she from humility would not permit them, lest he should be disturbed
But when vespers were over, the sons of the scholars and had studied in the University of Oxford, noticed him as he rose from prayer, and said that he was the son of William Rolle, whom they had known at Oxford.
in his devotions. said squire,
who were
1
Confusam similitudinem heremlte.
LEGENDA
xlvii
Assumption he and without ; bidding from any one, office of mass with matins the and and sang surplice And when the gospel had been read in the mass, aforesaid feast of the
Then, on the day of the
again entered the same church
he put on a the others.
besought the blessing of the
first
having
s
preacher
priest,
he went into the
and gave the people a sermon of wonderful insomuch that the multitude which heard it was so
pulpit
edification,
moved by his preaching that they could not refrain from tears ; and they all said that they had never before heard a sermon of such And small wonder, since he was a special virtue and power. instrument of the Holy Spirit, and spoke with the very breath of
Him whose every
man
it
is,
as sai
severally as
h the apostle to the Romans, to divide to He will, 1 and to make intercession for us
with groanings which cannot be uttered. 2
Lection
III.
Therefore, after mass, the aforesaid squire invited him to dinner, but when he entered his manor he betook himself to a certain
mean and
old
room
;
for
he would not enter the
hall,
the teaching of the gospel, which says, art invited to a wedding, sit down in the lowest room
rather to
fulfil
but sought thou
When ;
that
when
he that bade thee cometh, he may say unto thee, Friend, go up 3 For when the squire and this too was fulfilled in him. higher,
had sought for him diligently, and at last found him in the aforesaid But he kept room, he set him above his own sons at the^table. such perfect silence at dinner that not a word proceeded from his mouth. And when he had eaten enough he rose, before the table
was removed, and prepared to depart. But the squire who had invited him said that this was not customary, and so prevailed upon him to sit down again. When the meal was over he again wished to depart, but the squire, seeking to have some private talk with him, detained him until all who were in the room had gone, when he asked him if he were the son of William Rolle. Then he rather unwillingly 1
i
Cor.
xii.
ii.
and with reluctance answered 2
Rom.
viii.
26.
3
:
Perchance Luke
xiv. 10.
I
LEGENDA
xlviii
am
if he were recognized the plan on would be hindered. For this squire loved his father as a friend with warm affection. But Richard newly made a hermit without his father s knowledge and against his wish had taken this estate upon him because he loved God more
he feared that
since
;
which
his
mind was
set
than his earthly father.
Lection IV.
And when
had examined him
the aforesaid squire
in private, his
and convinced himself by perfect evidence of the sanctity of purpose, he, at his
own
expense, clad
him according
to his wish,
and kept him for a long time in his own house, giving him a place for his solitary abode and Then he providing him with food and all the necessaries of life. with clothing suitable for a hermit
;
began with all diligence, by day and night, to seek how to perfect his life, and to take every opportunity he could to advance in contemplative life and to be fervent in divine love. And to what excellent perfection he at length attained in this art of fervent God he himself records, not for boastfulness nor to seek
love for
vainglory, but rather after the example of the glorious and humble apostle Paul, who, narrating his rapture to the third heaven,
where he heard secrets which are not lawful for also avows the greatness of the revelations made and openly
exalts
other apostles. 1 profit
his
All
and edification
own
a
man
to
to
labours above the labours of
which things he wrote in of others, and left them
utter,
him by God, all
the
his epistles for the
for
others to read.
holy hermit, Richard, in chapter one of his first book of The Fire of Love, tells to what high and sweet delights he
So too
this
attained by contemplation, so that others may obtain hope ot advancing likewise in acts of contemplation and of love for God,
only watchfully, constantly, and perseveringly they persist in those works which are ordained for the attainment of this most
if
desirable
state
impediments
of perfection, and hate and cut off
to contemplation. 1
2 Cor.
xii.
4-8
;
i
Cor. xv. 10.
as
poison
all
LEGENDA
xlix
Lection V. For
in the aforesaid
book he thus speaks
:
I
marvelled more
grow warm and burn, truly, not in imagination but as it were with sensible I was indeed amazed at that flame which burst forth fire. within me ; and at this unwonted comfort because of my in 1 I often of this abundance have felt experience my breast to see if perchance this heat was due to some outward cause. But when I knew that this fire of love had blazed forth only from within, and was not of the flesh but a gift of my Maker, I was full of joy and dissolved in a desire for yet greater love ; and chiefly because of the inflowing of this most sweet delight and internal sweetness which, with this spiritual burning, bedewed my mind to the core. For I had not thought before that such sweet heat and comfort 2 might come to pass in this exile. See then by these words how far he had advanced in attaining than
I
can
say
when
the most sweet love of
I
God
;
my
felt
first
heart
but, because there are
many
steps
as, for example, those preparatory to the kindling of this love there things which diminish and remove the loves opposed to it
wore down the
fore this saint
lusts
of the
flesh
;
to the love of
borne off by a mad and bestial impulse. He spurned the world too with its riches, being content with only the bare necessaries of life, that he might more freely enjoy the delights
which many
of true love.
with
many
are
For these reasons, therefore, he mortified his flesh with frequent vigils, and repeated sobs and sighings, soft bedding, and having a hard bench for a bed, and
fasts,
quitting all for a house a small cell desiring to depart
;
his
fixing
mind always on heaven, and
and be with Christ, 3
his
most sweet Beloved.
Lection VI. Yet wonderful and beyond measure useful was the work of this man in holy exhortations, whereby he converted many to God, and in his sweet writings, both treatises and little books saintly
for the edification of his neighbours, which all sound sweetest music in the hearts of the devout. And amongst
composed like 1
Palpavi
A 3
=
lit.
stroked.
2
Vide
p.
n.
3 Phil.
i.
23.
LEGENDA other things was seated ,
seems worthy of great wonder that once when he (one day, after dinner) the lady of tLhous came to h,m, and many other persons with her, and found wrmng very qu.ckly. And they besought him to leave off and speak a word of edifira*; writing .1 .. it
his cell
hi
^
,
-
,
were discrepant one from the e spok another/and th S P k en d utter]y jn mean ng from those wh;ch h e The samt also was sometimes so absorbed in spirit while he prayed
occupations words dl ff
replaced
"
.
it
on him he did not notice
it.
Lection VII. But the more laboriously and
effectively
this
R.chard, studied to acquire perfect holiness of more cunningly the devil-the enemy of the
honourable love-not a
little.
And when
marvelhng why she had come
to
me
in
blessed hermit
life,
so
much Te
I looked on her
a"d
wa"
and a nigh suddenly, w,thout delay or speech, she placed herself beside me! solitude
**
LEGENDA When I
I felt this,
would
li
fearing lest she should entice me to evil, I said with the sign of the cross, invoke the blessing
arise and,
of the Holy Trinity upon us. But she held me so strongly that I could neither speak nor move my hand. Whereupon I perceived that not a
form of a woman, was God, and when I had said in O Jesu, how precious is Thy blood and made the sign on my breast with my finger, which had now begun in
woman, but the
tempting me.
my mind
"
So
I
turned
devil in the
me
to
"
!
:
of the cross
some measure to be capable of movement, behold, suddenly all dis From appeared, and I gave thanks to God who had delivered me. that time therefore I sought to love Jesus, and the more I advanced in
His love the sweeter and more pleasant did the Name of Jesus me ; and even to this day It has not left me. Therefore
savour to
blessed be the
Name
of Jesus for ever and ever.
Amen.
Lection VIII. Also
this
holy hermit, Richard, out of the abundance of his
charity used to show himself very friendly to recluses and to those who were in need of spiritual consolation, and who suffered dis
quiet and vexation
of
evil spirits.
who were that when
body through the malignant work granted him singular grace in helping those
in soul or
God
And thus it once happened was drawing nigh to death in whose (but a long way off from the family), where
troubled in that way. a certain lady
manor Richard had a he was wont to live
cell
alone,
great multitude of horrible
and give himself to contemplation a demons came to the room where the
It was little wonder, therefore, that when she saw them lady lay. she fell into great fear and trembling. Her attendants water in room and made devout the sprinkled holy prayers ; never
visibly
demons departed not, but still continued to vex her At length, by the wise and discreet advice of her friends,
theless, the
greatly.
the blessed Richard was called to the room, so that,
if
possible,
he
might bring the said lady the aid of comfort and peace. And when he had come to her consolation, and had admonished her holily, and had urged her to place all her hope in the superabundant
mercy of God and
in
His overflowing grace, he then
set
himself to
Hi
LEGENDA
pray God with . fervent heart that He would take from her the fearsome s,gh t of the demons. And the Lord heard him instan and at the prayer of His beloved Richard was pleased to put hat ternble Yet as they fled troop to flight. they left behind hem astoundmg traces of their for all the ;
J
passage the rush-strewn floor of the room where passed the rushes seemed to be burned and
hat
,
bystanders saw
tlJdemons had
reduced to black
ashes,
"
^
of oxen
But when the d
P
hem dtmrb
S
n.fitted ed stedfast
f
YAcC
fi-\
d
h
S
f for
hhrs
and b
rdin
m
^^
^
the ^
!"
*
K
"
fh w
1-ri,
who had put
ith to his cell
thC time
the ^
But the
saint
made of
^
God
and
P
-e
being
fled
repeatedly for refuge to the sa c u ry once more prevailed with the Lori And> COmfOTt f the
h,s entreaties
M
th hfe If she h th,s
ost
,
Mke VCngeanCe
contemplat,on.
h,s faith
,
prayer,
had t0
the
^
u be a joint-heir would
tat a - q kingdom of heaven
Ve in the
an
After this the samt of God, Richard, betook himself to other through the providence of God so that dwelling 5 n a *> so that at he ht might escape .mped.ment to contemplation, as we read that man ^ f the holy fath ,1 * , fathe s the desert used to do. For frequent change of place doel not always come from inconstancy ; as is the accusation of certain who are gl ven to qu.ck and perverse judgment of their neighbours but whose crooked interpretations and habits of detraction ough not to make a .enable person neglect those things which he has found by experience to be good aad conducive to virtue. For e canon and decrees of the Church many causes sometimes Wh Ch Ch nge f P ace be de 5 of-hich the ? / n t .s when n pressure of persecution makes a place dangeroussecondly, when some local difficulties exist .1 parts, doubtless
m
m
"
im f
""
^^
w
and
saints are harassed
by the society of
evil
men.
thirdly,
wh
he
LEGENDA
Hii
and most
practical When, therefore, this holy man, for urgent in Richmondshire, it befell reasons had betaken himself to dwell been a recluse at Anderby that the Lady Margaret, who had once * s the on Supper was very day of the Lord in the diocese of York, illness that for thirteen days so overcome by a grave attack of of the power of speech. was she deprived! utterly continuously and prickings in her body that Moreover, it caused her such pains a certain goodman of she could not rest in any position. loved her with a Richard hermit the that holy that town, knowing since he was wont to instruct her in of charity affection perfect his holy teaching, how the art of loving God, and to direct her, by to the hermit, horseback on to order her life quickly hastened twelve miles from the dwelling of the recluse,
Now
who was then living and besought him to come to her with
And when
consolation in her great need.
he found her unable to And as he sat by pains.
were eating together, her head at the
and
after she
window
speed
and bring her
he came to the recluse
with very grievous speak and troubled the window of her dwelling and they befell at the
it
recluse desired to sleep
all
end of the meal that the
she drooped oppressed by sleep, where Richard, the saint of God, reclined ; ;
and
so,
had slept thus for a short time, leaning slightly upon
convulsion seized her in her sleep Richard, suddenly a violent so that it seemed as if she wished to break fearful
vehemence,
with
window of her
the
house.
And
being
still
in this
most terrible
and the power of speech being convulsion, she awoke from sleep, burst forth with these words she devotion granted her, with great finished the verse which Richard blessed and tibi Gloria Domine? es de Virgine? with the rest natus she had begun, saying Qui Then he said to her which follows in the compline hymn. it as a woman whose use to is restored thee, :
1
:
:
Now
speech
A
thy speech for
is
little
good/
while
after,
when
in exactly the
she was again eating at the aforesaid as before, after dinner she fell
same way
window, the saint aforesaid, the same convulsions asleep, and leaning upon it were, mad, and was shaken by returned, and she became, as But when the holy Richard movements. violent and extraordinary 1
Domini Ipsa die Cene
/.<?,,
Thursday
in
Holy Week.
LEGENDA
liv
was trying
to hold her
or strive in any
with
his hands, lest she
should rend herself
to injure the house, she suddenly slipped
way
from
them, and in her fall was shaken out of sleep and thoroughly * wakened. Then Richard said to her Truly I thought that even if thou hadst been the devil I should still have held thee ; :
nevertheless, I give thee this word of comfort, that as long as I remain in this mortal life thou shalt never again suffer the
shall
torment of
None
this illness.
the
when
the courses of several years had passed, that she had her tongue free for speech except Therefore the recluse sent for the goodman her.
less,
the same illness
returned
to
aforesaid,
and asked him
house of the nuns
own
at
quickly on horseback to the which place was far distant from
to hasten
Hampole
where the said Richard at that time led a and to sec what had befallen him. For she doubted not that he had passed from this world, because she knew that he was faithful to his promise ; and he had promised her that her
dwelling
solitary life,
long as he lived in the flesh she should never again suffer such So the said man came to Hampole, and he learnt that torment.
as
saint was dead to this world ; and after diligently inquiring the hour of his passing, he found that the aforesaid illness had returned to the recluse shortly after the hour of Richard s de
the
But afterwards the recluse betook herself to Hampole parture. where the holy body of the said hermit was given burial ; and never afterwards was she afflicted with the suffering of this horrible illness.
Lection IX. But those
yet,
lest
it
should
who by devout and
hidden from men especially from diligent study are instant towards the
lie
attainment of the perfect life how and by what means that blessed God, the hermit Richard, reached the stage of perfect love and charity, as far as is allowed in mortal life, so that all zealot of
other
love
became mean and worthless be
dreadful
horror
his
book concerning the
first
:
*
it
jcnown,
Chap. xv. of
for
therefore,
him and begat
that
a
he himself, in
Fire of Love, chapter thirteen, 1
this edition, pp.
70-72,
LEGENDA
Iv
*
In process of time, he says, l great increase of For there passed three years all spiritual joys was given me. but three or four months from the beginning of the change thus
speaks
of
my
life
:
and mind
with unveiled
1
face,
to the opening of the heavenly door, so that, 2 through the eyes of the heart, the soul might
contemplate the heavenly beings, and see by what way to seek her Beloved and pant after Him. Then, the door remaining open, nearly a year passed before the heat of eternal love was verily I was sitting, forsooth, in a certain chapel, and, heart. was finding great delight in the sweetness of prayer or meditation, suddenly I felt within me an unwonted and pleasant
felt in
my
while
I
heat.
And
whence
it
at first I
though
I
might be,
wavered, doubting for a long time that it was not from
became convinced
I found it grow more But when half a year, three months and some weeks had passed by during which that warmth of surpassing there was borne in on my per sweetness continued with me a ception heavenly spiritual sound, which pertains to the song of everlasting praise and the sweetness of the invisible melody. In
the creature but from the Creator, because
warm and
pleasant.
visible I call
it
because
it
can be neither
known nor heard except
by him to whom it is vouchsafed ; and he must first be purified and separated from the world. For while I was sitting in the same chapel, and chanting psalms at night before supper, as I could, I heard as
it
were the tinkling music of stringed instruments, my head. And while my whole heart
or rather of singers, over
and
all
my I
desires
were engrossed
know not how,
suddenly, I overheard
I
and heavenly things, within a symphony of song,
in prayer
felt
delightful heavenly harmony, which For straightway, while I meditated, my thought was turned into melody of song, and for meditation I, And that music voiced itself even in my as it were, sang songs.
and
remained in
my
a
most
mind.
and by reason of the interior sweetness which was outpoured upon me, I was impelled to sing what before Not publicly, forsooth, for I did it only before I had only said. God the Creator. Those who saw me knew it not, lest if they had known they might have honoured me above measure ; and thus,
prayers and psalmody
1
Cor. Cf. z
iii.
:8
;
2
(R.V.).
Eph.
i.
18 (R.V.).
LEGENDA
Ivi
I
might have
part of that most fair flower, and might have
lost
fallen into desolation.
Meanwhile wonder
1
great joy while
which
I
knew not to
I
seized
was in
receive such in this
exile,
man
that
because
I
had been chosen
God had
for such
me
then given
gifts
ask, nor
thought that even the most holy could Therefore I trow that these are not given
life.
whomsoever Christ
for merit, but freely, to
think no
me
will.
Nevertheless
I
them, unless he especially love the Name so greatly that he never lets It from his mind
shall receive
of Jesus and honour
it
He
except in sleep.
to
whom
it
is
given to do this may,
I
think,
attain that also.
Whence, from the beginning of my conversion even to the highest degree of the love of Christ to which, by the gift of God, I was able and in which state I proclaimed the praise of God with to reach I remained for four years and about three months. joyous songs 1
For
this state,
when once
the previous states are conformed to
it,
nay, it will be more perfect after death, because here the joy of love and charity begins and in the heavenly kingdom shall receive its glorious consummation.
remains unto the end
;
The following prayers are from
Mass for
the
the Saint.
Secret.
O
Lord,
we beseech
thee that these our oblations may, through
the holy intercession of the blessed hermit, Richard, be accepted by Thee; that by their virtue we may be protected from all dangers,
and may be strengthened more.
in the love of
Thy Name
ever
more and
Through our Lord.
Postcommunion.
We
beseech Thee, Almighty God, that by the prayers of the Thy servants, refreshed by the sacrifice
blessed hermit, Richard, we,
of the Body and Blood of Thy Son Jesu Christ, may ever receive that most precious food to our salvation ; and so be inwardly nourished by the most sweet charity and peace which that sacrifice represents.
Through
the same our Lord,
LEGENDA
Ivii
HERE BEGIN THE MIRACLES OF THE BLESSED HERMIT RICHARD.
To
BE READ DURING THE
OCTAVE OF
HIS FEAST.
(The following extracts are from the Sunday Lessons.}
Lection But
I.
after the passing
of this
saint,
Richard, so dearly beloved
by God, God did not desist from showing forth to men his sanctity and glory by wonderful miracles. For example, in a town near to the dwelling of the nuns of Hampole there was a certain house holder called Roger, who on the night of the Feast of the Assump tion of the Virgin Mary, Mother of God, and on the two following dreams saw the blessed hermit Richard come to him, and he conversed with him about many things. Afterwards, for six nights together, he appeared to him when he was wide awake, nights, in his
and taught him plainly about many secret things, and inflamed him with the love of God and with a spirit of holy devotion. Therefore he made up his mind that he would at once honour the saint with he could please him grateful acts of reverence ; and he believed that his own labour and that of his with especially by bringing stones, beasts, to build his
where now
Lection
One
his
tomb
body
is
in the
church of the nuns of Hampole,
buried.
II.
day, therefore, while he was occupied with the aforesaid
piety, and had got ready twelve oxen for drawing, it happened that when he had reached the gate of the churchyard at Hampole carrying great stones, his poor beasts by an unhappy accident turned aside from the path, and the cart collided with the
work of
and cast the said stones with great force upon Yet he was in no wise hurt by this, nor felt any shaking or pain of body ; and though his foot was very tightly jammed by the stones, he was able to get it out without injury to foot or leg. And, indeed, that this miracle should not be forgotten, one of these stones was set up at the gate of the churchyard, so that those coming that way might see it ; and another is placed on the side-post of the gate
Roger himself.
tomb of the
saint.
LEGENDA
Iviii
Thus,
as
as
long
he
lived, this saintly
man was wholly on
fire
with
divine love, seeking nothing except that he might please Jesus Christ,
and any who would offer him faithful ; devout service, and by prayers make him his mediator and inter cessor with the same Jesus Christ, has a most powerful argument his
most sweet Beloved
from
this history.
And
if
he be not in himself an obstacle, he will
obtain his wholesome purpose.
Lection IV.
A
certain
woman
called Joan being
vexed with demons
lost
the
use of speech, and her bodily strength was so reduced and exhausted that every one that saw her thought she must die. But one day the blessed Virgin
Mary, Mother of God, appeared
beautiful white garments, drawing near
to
to her in
most
her and
leading the demons the he, seeing
blessed hermit Richard by the hand. And the himself between woman, vexing placed cruelly
them and her
Then
and made them depart.
the blessed Richard put a ring on the woman s finger as a token of the miracle and his saving help. When he had done this, at once the woman ceased to feel the
vexation of the demons
was healed of
A too
table
is
much space
To
be
read on
:
all
;
and recovered the use of her speech and
her infirmities.
here appended of all the miracles ; since to
give them in full.
it
would take up
MIRACULA To
be
read on
:
lix
MIRACULA
Ix
To be read on
:
MIRACULA To
be
read on
:
Ixi
MIRACULA To be read on
:
THE
FIRE OF LOVE OR MELODY OF LOVE, AS TRANSLATED BY RICHARD MISYN IN 1435 A.D. FROM THE
INCENDIUM AMORIS BY RICHARD ROLLE OF HAMPOLE: AND NOW
DONE INTO MODERN ENGLISH
TABLE OF CHAPTERS PAGE
PROLOGUE OF RICHARD MISYN
9
,
n
PROLOGUE OF RICHARD ROLLE
BOOK
I
CHAPTER I.
Of man lets his
II.
God
turning to
s
turning
;
and what helps and what
.
15
.
.
.
That no man may suddenly come to high devotion, nor be wet with the sweetness of contemplation
.
III.
That
ilk
of
God
IV.
The
difference betwixt
God
man chosen
and their meeds
V.
Wherefore
God VI. VII.
it
is
or
in the
three
that ilk
lovers
.
and the world .
.
.
s
22
:
.
25
better to take entent to the love of
and
:
.28
.
faith in the Trinity
.
32
Godhead we ought not
to say three Gods and say three Persons shall be called great or small after the
Essences, as
man
quantity of his love
VIII.
s
than to knowledge or disputation
Concerning heretics
That
.
has his state ordained
19
we
:
.
.
.
.
-35
perfect lover of God had liever run into and why great pain than by sin once grieve God
That the
:
God
torments the righteous Ly the wicked 3
.
.
39
THE
FIRE OF
LOVE
CHAPTER
IX.
That God and
X.
is
to be loved
also of the mirth
That God
s
lover
irksomeness:
and worshipped in dis-eases and meekness of the good
forsakes the world, idleness
and
of
and
hypocrites
:
.
and
covetous .
XI.
That
lovers of
God
shall deem with Him and of the love of knowledge gotten by labour, and of God : and that a true lover errs not, nor is beguiled neither with fasting nor abstinence, counsel nor
presumption XII.
That no man praise
and that XIII.
.
.
deem
shall
m
another, but give
affections of the love of
women s company
be eschewed
That solitary or hermit s life mixed life. And how it Love and of sweetness of :
XIV.
Of
48
:
and of eight
:
42
passes
God God :
.56
.
common and
comes
song
_
.
to
Fire
of ,-Q
.
the praise of solitary life and of the first lovers and that love of God stands in
thereof:
Heat, Song, and Sweetness and that rest is needful and that such are saved from l and are not :
:
japes
in
XV.
prelacy
.
.
.
set
-
.
How
and in what time I came to solitary life and of the song of love and of changing of P lace *, :
:
XVI.
69
The
prayer of the poor, and the loving and desiring to die and of the praising of God s :
charity
XVII.
How
perfect love
.
is
gotten by cleanness and love and of imperfect love and fairness. And of three mights of God s love and of the rich and poor and of alms
.... :
1
deceit*.
:
74
TABLE OF CHAPTERS
5 PAGE
CHAPTER
XVIII.
Of the
and might of charity and of forsaking the world and of the way of penance to be :
praise
:
taken
XIX.
.
.
.
Of fairness of mind vanity God and union with ;
of the world our
;
whether perfect love can be this
XX.
Of
way
the
XXI.
.
XXIII.
:
.86
.
of
and
prayer
-9
.
.
worthier and meedfuller
life is
And
than active.
XXII.
.
That contemplative
and and gotten in
.
and worthiness
profit
meditation
;
love of
neighbour
lost
.
.
.83
.
.
of both prelacy and preaching.
The burning
of love purges vices and sins of the tokens of true friendship .
93
and
:
.
97
That perfect love mingles nothing with God and why. And that it is needful to love and of :
:
the blindness of fleshly love
XXIV.
Of
Of perfect love
.
.
.
and what must be had
:
Of
.102
for ghostly
joy: and of love and correction
XXVI.
99
.
the stink of lechery and the peril of touching : and of the cursedness of covetousness : and of
ungodly gladness
XXV.
.
.
.106
the sighings, desire, and meekness of a perfect and of the difference between worldly :
lover love
XXVII.
Of
and godly
:
and
also
of meditation
.
109
and of the true meekness and adversity the of saints of the and manner of example :
:
ghostly profiting
That
a
true
lover
1
despises
.
.
s
.1*4
worldly things and
and of the hating of pride, of meekness .118 . .
desires heavenly
and halsing
and of thinking on Christ .
.
passion
XXVIII.
:
1
:
embracing.
THE
6
FIRE OF
LOVE
CHAPTKR
XXIX.
PAGB
The
women
the
love
to
desiring
XXX.
of
teaching
and
:
of
Of God
s privy doom again be not deemed
:
I.
-123
.
.
and that they that fall J by us and of great skills :
against purchasours
,
BOOK
untaught, eschewing of
the
.
.
.
and
boisterous
.129
.
.
II
the perfect contemplatives take no heed to out ward song, and of their error that reprove them and how to profit in contemplation .132
Why
:
.
II.
The
teaching of contemplative
tating,
fasting,
contemplative III.
:
life in
praying, medi
and of the proud and waking and of true and very ghostly song 136 :
.
That ghostly song accords not with bodily: and the
And how
cause and the error of gainsayers. ledge inshed or inspired ; and
from knowledge gotten by labour IV.
Of the
of
know
it
differs
.140
.
excellence of ghostly song and that it neither can be said nor written, nor receives any fellow and of the charity of spiritual singers and ship :
:
:
the pride of them that have gotten knowledge
V.
The
meditation of the lover in his love
and fellowship comes to the flame of love
forsaking
VI.
Of divers
of
gifts
to love in
of
:
God
s
chosen
:
how
and how
praying, meditating,
order .
.
saints
loving,
it .
come
suffering
and hating vice. And that love comes from God and that His love is necessary. And
adversity,
1
reasons.
144
and the
:
in
.
149
TABLE OF CHAPTERS
7 PAG
CHAPTER
not by temptations of the flesh, nor are hurt by the as other imperfect ones of sin last . 153 dregs although they that true lovers
fall
:
.
VII.
That a true lover only loves
his
Beloved
.
and of double
:
say out of the body, and out of the lifting of the mind into God ; and of the
ravishings, that
is -to
worthiness thereof
VIII.
The
.
desire of a lover after
God
cursed love of this world
examples
:
is
is
IX.
Of
and the
:
by many
God
and that the memory of .
abides
.165
.
friendships of good and ill, and if they of the scarceness of friendship
divers
can
shown
declared
not in lovers of the world
.160
.
.
be loosed
:
men and women and of true friendship, and how the chosen joy in it in this life and of the of
:
:
folly
of some
naked of
X.
:
abstain
:
men and women
That God
too
mickle, or are and of fleshly friendship and the array that
.
.
.170
.
to be mingled with ilk time and not for weal or woe, and of the worthiness [and the gaining] thereof and of tears s
deed nor
love
is
fail
:
turned to song XI.
.
.178
.
That perfect love binds to God without loosing and makes man mindful of his God ; but love of the world
XII.
.
.
Of
falls to
nought.
And
of the nature of true
and profitable and unclean
love, stable and ay-lasting, sweet, soft,
:
and of
.
false love
venomous,
;
the felicity and sweetness of
foul,
God
s
love
:
183
and of
and prayer for perse nightingale s song verance of true ghostly song that worldly lovers
the
have not
:
.
.
.
.189
PROLOGUE OF RICHARD MISYN the honour of our Lord Jesu Christ, at the asking of thy desire, Sister Margaret, coveting 1 to make satis 2 of ghostly comfort, to thee faction, and for increase also 3 and more, that understand not curiosity of Latin, I, among
FOR
men
simplest and in living unthriftiest, have taken this to translate from Latin into English for the edification
lettered
work of
many
souls.
of
life
ghostly
And since it is man s soul stands
so that all
good pleasure and
in perfect love, therefore this
book Incendium holy man, Richard Hampole, has named his The which book The Fire of Love/ to that is Amorh) say 4 change neither in sentence nor substance, but truly to write it in good exposition after mine understanding. Therefore I pray all readers hereof, if your discretion find aught thankworthy, to God give the praise thereof and to this
I think to
man
holy
ascribe
5
;
it.
and
if any thing be mis-said, to my ignorance Nevertheless I make protestation to reform, with
intent to write or say nothing against the faith or determination of holy kirk, God being witness.
Furthermore, sister, have in mind the mortality of this life, and always in thy hand some holy lesson 6 keep. For if thou keepest holiness thou shalt not love fleshly sins ; and
But God,
wherein
stands, I said before, in perfect love. what may that be ? Certain, when thy as thou oughtest, for Himself thou lovest ; thy friend in
holiness,
2
1
i.e.,
4
it
perfect love,
desiring.
meaning.
s
C. a-sethc. C. wyet.
3
6
skill.
C. lesun,
i.e.j
reading.
PROLOGUE OF RICHARD MISYN
io
God
and thine enemy thou lovest for God. For neither God ; without thy neighbour, nor thy neighbour without God, is truly
loved.
love
Perfect
and of thy neighbour
therefore stands in love of
and love of
;
God
in keeping of
God His
commandments. Keep, therefore, His commandments, and when thou enterest thy prayers or contemplation, all worldly things altogether forsake ; forget the care of all outward things, and to God only take heed.
If thou find
any doubts
call to
thee sad
1
counsel,
especially in such things as touch the twelve articles of thy faith ; also of the Holy Trinity, and divers others as in this holy book following is wisely written
for dread
thou errest
;
to our learning. 1
serious or wise.
PROLOGUE OF RICHARD ROLLE have first felt
MORE tion,
my
but as
amazed
forsooth
I
marvelled than I showed when, forsooth, I wax warm, truly, and not in imagina
heart if it
as the
an unwont solace
;
were burned with in
burning
my
ofttimes, because of
sensible
fire.
soul burst up,
my
I was and of
ignorance of such
whether my But from were cause burning any bodily outwardly. when I knew that it was only kindled inwardly from a ghostly cause, and that this burning was nought of fleshly love or concupiscence, in this I conceived it was the gift of my Maker. Gladly therefore I am molten into the desire of greater love ; and especially for the inflowing of this most sweet delight healthful abundance, I have groped 1
breast seeking
this
and ghostly sweetness ; the which, with that ghostly flame, has pithily 2 comforted my mind. First truly before this comfortable heat, and sweetest in all devotion,
happen
to
was shed no man
in
me,
I
soul as if the element of fire
some
plainly trowed such heat could
in this exile
:
for truly so
were burning
it
there.
enflames the
Neverthe
some, burning in the love of Christ, because they see them despising this world, and with busyness
less, as
say, there are
But as it were if thy finger given only to the service of God. should be clad with sensible burning, so, into fire it were put as beforesaid, the soul set afire with love, truly feels most 3 very heat ; but sometimes more and more intense, and some times less, as the frailty of the flesh suffers. who is there in mortal body that all this life may suffer 1
searched,
2
to the core
= L.
medullitus.
3
real,
THE
12
this great heat in its
continual existence
?
OF LOVE
FIRE
P
high degree, or may bear for long its Truly it behoves him fail for sweetness
and greatness of desire after so high an outward love ; and no marvel though many, passing out of this world, full greedily would catch 1 it and yearn after it with full hot desire ; so that unto this honey-sweet flame with wonderful gifts of mind he might yield his soul, and so be taken, and forthwith 2 enter
the companies of withouten end.
them
that sing
praises
their
to
Creator
But some things happen contrary to charity ; for filth of the flesh creeps up tempting restful minds ; bodily need also and the frail affections of man, imprinted with the anguish of this wretched exile, sometimes lessen 2 this heat, and the flame which under a figure I called fire, because it burns and 3 And yet truly they take lightens, they hinder and heavy. not fully away that which may not be taken away, for it has
umbelapped
4
my
all
heart.
But
this
most happy
some
heat,
times absent on account of such things, appears again ; and I, as it were abiding grievously cold, think myself desolate until
the time
come
it
again, whiles I have not, as I
was wont, that
feeling of ghostly fire which applies itself gladly to all parts of the body and soul, and in the which they know themselves secure.
And, moreover, sleep gainstands me as an enemy ; for no time heavies me to lose save that in which, constrained, I yield to sleeping. thirled 6 as
devotion, I lifted
5
it
Waking
know
above
all
well
Truly affluence of nor might I
1
5
grieve.
See note
i.
busy to
set
on
fire,
and with
warm my
when full
settled
soul, 7
great desire
in is
at end.
= free
this everlasting love feel this
comes not
to
me
in
ghostly heat while I was weary 2
C.
4
enwrapped.
lese.
6
pierced.
from dregs. Possibly Misyn uses settled we might of wine which has stood long enough to let the dregs
7
as
L. amplecteretur. i.e.,
is
am
cold, the which,
earthly things.
idleness,
3
truly I
were with
L. defecata
sink to the bottom.
THE FIRE OF LOVE
13
1 2 oodily for travel, or truly unmannerly occupied with worldly or else to without measure disputation ; but I have mirth, given
felt myself truly in such things wax cold, until, putting a-back all things in which I might outwardly be occupied,
I
have striven to be only in the sight of full inward burning.
my
Saviour and to
dwell in
Wherefore
book to be seen : not to philosophers of this world, nor to great divines lapped in infinite questions, but unto the boisterous 3 and untaught, more busy to learn to love God than to know many things ; nor wise
I offer this
men
for truly not disputing but working is to be I trow these things here contained may
For
known and
loved.
not be understood
of these questionaries ; in all science most high in in the love of God most low,
wisdom but
Therefore to them I have not written, except, all things 4 forgetting and putting a-back that are longing to this world, love to be given only to the desires of our Maker. they First truly they must flee all earthly dignity, and hate all pride of knowledge and vainglory, and at the last, conforming themselves to highest poverty, meditating and praying, they
be constantly given to the love of God. Thus no marvel the fire within of unwrought
chanty
5
appear to them ; and dressing their hearts to receive the heat with which all darkness is consumed, it will lift them shall
up into that most lovely and merry burning, so that they pass temporal things and hold for themselves the seat
shall
of endless
more they
rest.
The more knowledge
are able to love rightly, 6
if
they have, truly the they be glad to be
despised of others, and gladly despise themselves. And since I here stir all manner of folk to love, and am busy to show the hottest and supernatural desire of love, this book shall bear the 1
6
* :
by the journey. ignorant or simple. See note ii. at end. /.*.,
3
name
Burning of Love. L. pre itinere. 4 belonging. />.,
2
immoderately. 5
directing.
THE
LOVE
FIRE OF BOOK
I
CHAPTER
I
OF MAN S TURNING TO GOD; AND HELPS AND WHAT LETS HIS TURNING
WHAT
wretched it known to all manner of people in this dwelling-place of exile abiding, that no man may be imbued 1 with love of endless life, nor be anointed with
BE
It heavenly sweetness, unless he truly be turned to God. and from all to behoves truly he be turned Him, earthly things be altogether turned in mind, before he may be expert in the
sweetness of
God
even in
little things. Soothly by so that he loves that that is done ordinate love ; turning worthy to be loved, and loves not that that is not worthy to be loved ; and that he burn more in love of those things
that are
Most
s
love,
this
is
most worthy, and is
God
them
less in
for to be loved
:
that are less worthy. mickle are heavenly things
are earthly things little, or nought but for need, Withouten doubt thus every man is turned to Christ whiles nought is desired by him but only Christ.
for to be loved
:
to be loved.
Truly turning from these goods that in this world deceive and defend them nought, stands in want 2 of fleshly desire, and hatred of all wickedness ; so that they savour not
their lovers
earthly things, nor desire to hold to worldly things beyond 1
a
C. taght.
i.e.,
13
lack of.
THE
16
LOVE
FIRE OF
For they
truly that heap riches and know they gather, having their solace in them, are not worthy to be sometimes gladdened in the mirth of heavenly love although they seem by devotion, not holy but simulated, their strait need.
not for
whom
;
to feel in their dis-eases
For truly
come.
to
fallen
and
:
for
something of that their
foul
from that sweetness with which
made
sweet 2
All love
worldly money. sinful and makes the havers
presumption
God
they have
because
felicity
s
which
is
they have
lovers are softened
unmannerly
truly that ends not
in
loved
God
is
evil.
Wherefore, loving worldly excellence, they are set on fire with sinful love, and they are further from heavenly heat than is the space betwixt the highest heaven and the lowest place of the earth.
They
sicker are
made
love because they are
like to that
and holding to old conformed to wanton concupiscence manners of wickedness, they love the vanity of this life before Wherefore they change the joy of incorruptible holy love. This soothly clearness to wantoned beauty that shall not last. would they not do unless they were blinded with the fire of froward love, the which wastes 3 the burgeoning of virtue and ;
nourishes the plants of
Forsooth
all vice.
many
are not set
on womanly beauty nor like lechery, wherefore they trust themselves saved, as it were with sickerness 4 and because of bear outwardly, they ween they surpass chastity only, which they But wickedly they thus suppose and all all others as saints. in vain, when covetousness, the root of sins, is not drawn out. ;
And For
5 written, nothing is worse than to love money. whiles the love of temporal things occupies the heart of
truly, as
it is
any man, it altogether suffers him to have no devotion. Truly the love of God and of this world may never be to gether in one soul, but whichever love is stronger puts out the other that thus it may openly be known who is this world s 1
4
anxieties or distresses. security.
2
note
5 ff>
i
3
iii.
Tim.
vi.
i.e., 10.
waste away.
THE FIRE OF LOVE and
lover
who
Christ
s
17
[For the heat of love breaks
follower.
out in works which are seen.] 1 Certainly as Christ s lovers behave themselves towards the world and the flesh, so lovers of the world behave themselves towards
God and
their
own
souls.
They truly that are chosen, eat and drink but ever with all their mind to God they take entent, and in all earthly things
Of earthly things they lust, but need they only seek. speak with anguish and nought but passingly, nor in them making tarrying ; and then in mind they are yet with God ; not
and the remainder of time they yield to God s service 2 3 standing in idleness nor running to plays nor wonders
;
not that
but rather behaving themselves the token of the rejected 4 honestly, they irk not either to speak or do or think those things that long to God. is
The
rejected
truly
alway behave themselves
idly
towards
they hear God s word with hardness, they pray without affection, they think of God without sweetness. They enter
God
;
fill the walls they knock their breast and yield but but feigned, for why they come to the eyes sighs, plainly For when they are in kirk of men, not to the ears of God.
the kirk and
;
mind they are distracted to worldly goods, which have or else desire to have, wherefore their heart is far they from God. They eat and drink not to their need but to their in body, in
but in lecherous food find they savour or sweetness. They give moreover bread to the poor, clothing peradventure to the cold ; but whiles their alms is done in deadly sin, or for lust, for
5 of things untruly gotten, no marvel vainglory, or sickerly
if
6 they please not our Gainbuyer, but unto vengeance provoke our Judge.
1
and
All words added in square brackets are taken from the L. MS.
;
see note iv.
3 ceremonial services = L. obsequiis. /.., spectacles. C. reproued = L. reprobi, but whenever used, as here, in contrast * to the chosen it has been rendered rejected. 2
*
.<?.,
4
5
6
truly.
Redeemer.
THE FIRE OF LOVE
i8
Wherefore, as the chosen, whiles they take heed to the world or the flesh, alway have their mind busily to God ; so the rejected, whiles they seem to do God service are busy with the world, and to those things that pertain to the world
and the
And
they are greatly ravished in busyness of heart. chosen displease God nought when they relieve
flesh
as the
their need, so the rejected please not they are seen to do ; for their full few
God
in the
good deeds
good deeds are mingled
with
many ill deeds. The fiend has many
also which we trow be good. He has the chaste, and meek that is to say sinners calling themselves so clad with hair and punished by penance. Truly under weening of health ofttimes deadly
forsooth
wounds
The
alms-givers,
are hid.
few hasty to work and busy to want to him that are warmed in charity [and who are always eager to love God] 1 and slow to all vanity. The wicked truly are alway greedy after vile or else cast delectations, and as dead unto ghostly exercises preach
fiend has also not a
;
but doubtless
all
those
;
down with
whose love for they love temporal goods more than bodies more than their souls. full
great feebleness
1
:
note v.
is
ever inordinate
eternal,
and
;
their
CHAPTER
II
THAT NO MAN MAY SUDDENLY COME TO HIGH DEVOTION, NOR BE WET WITH THE SWEETNESS OF CONTEMPLATION 1
it
shown
is
their turning,
TRULY be
fully 2
to lovers that, in the first years of attain to high devotion, nor
no man may 1
moistened
with sweetness of
truly and seldom, and
were
contemplation.
in the
twinkling of an eye, are they granted to feel somewhat of heavenly things ; and profiting 3 little by little at the last they are made strong Then afterward they have received sadness 4 of in spirit. Scarcely
as
it
manners, and so far as this present changeableness suffers, have attained to stability of mind ; for with great travails is
some perfection gotten,
that
may
they
feel
some
in
joy
godly love.
Nevertheless in virtue,
it
anon
is
not seen that
feel verily
all,
though they be great
warmth of uncreate
the actual
or
un-wrought charity, nor melting in the unmeasured flame of love, may sing within themselves the song of God s praise. This mystery from many truly is hidden, and to a most few
special
it
shown
is
fewer finders has
No 1
marvel that
Misyn always moisten
or 3 4
i.e.,
;
cf.
it
in
;
the higher this degree
for
this
we seldom translates
find
any
debnare
p. 152, note 5.
advancing.
is,
the
world.
C. softly profetand
gravity. 19
saint,
nor one so perfect
and webrlare
as
to
wet
C. unneth.
= L.
paulatim proficiens.
THE
20
FIRE
OF LOVE
and rapt with so high love, that in contemplation he might be lift up to sweetness of melody ; that is to say, that he might receive into himself the heavenly sound shed
in this life
into him, praise to
and
as
were with melody he should
yield it again in notes in God, making many ghostly praising ; and that he might feel in himself the heat of God s love. And
nevertheless
it is
it
marvellous that any contemplative man should for the psalmist, transformed into the ;
be trowed otherwise
person of contemplative man, says
:
in voce exultatwnis et confessionisj 1 that into God s house in the voice of
Transibo in is
to say
gladness and
praise
that
the sound of
is
is
The
him
that feasts, 2 that
is
domum Del C
:
I
shrift
shall ;
to say,
go
which of him
glad with heavenly sweetness. perfect, forsooth, that are taken
up into this surpassing of endless and imbued with sweetness that plenty friendship, shall not waste, 3 live anew in the clear chalice of full sweet charity souls
;
and
happy
mirth they draw into their the which by greatly gladdened, they have of ghostly lectuary 4 than may be trowed.
in the holy counsel of
heat,
greater comfort
This refreshment is the height of endless heritage in them who truly love, and to whom, in this exile forsooth, dis-eases happen and in the meanwhile it shall not appear unprofitable to them that they be punished for some years, the which shall
Of all sit, without parting, in heavenly seats. they chosen to be most dear in the sight of our 5 Maker, and to be clearly crowned. As the seraphim in high heaven truly are they burnt, who sit in solitude of body, yet
be
lift
up to
flesh also are
minds walk among the angels to Christ their Beloved, 6 whom they have desired the which also most sweetly have their
:
sung 1
3 s
7
this prayer
of endless love, in Jesu joying. 7
2 Ps. xli. 5 (xlii. 4), and see note vi. C. etis. * That which melts in the L. indelibili. mouth, and see note vii. 6 C. leman. L. preclarissime. This phrase constantly recurs = L. in Jhesu iubilantes.
THE FIRE OF LOVE 1
O
riches
honey-sweet heat, than
more
O my
all
21
delight sweeter, than
all
delectable.
God
O my
!
charity thirled
;
with
Love
Thy
!
into
me
glide
2
with
;
beauty wounded
Thy
:
Slide down and comfort me, heavy ; give medicine to show Thyself to Thy lover. me, wretched Behold in Thee is all my desire, and all my heart ;
seeks.
Thee my
After
heart desires
;
Thee my
after
flesh
thirsts.
And Thou openest not to me Thou sparrest 8 Thy door, and the pains of the innocent Thou In the meantime nevertheless
from
Thy
Face.
and
at
laughest.
Thou
ravishest
lovers
Thy
earthly things ; above all desire of worldly things takest them, and makest them takers of Thy love and
all
Thou full
but turnest
hidest Thyself;
Wherefore
great workers in loving.
Thee
in ghostly song, of
burning up-bursting, praises, and with they sweetness they feel the dart of love. Hail therefore lovely Everlasting Love, that raisest us from to
offer
O
these low things and presentest us with so frequent ravishings to the sight of God s Majesty. Come into me, Beloved !
my
All that
Thee
I
I
had
I
gave for Thee, and that
should have, for soul mightest have a
have forsaken, that Thou in my Never forsake for to comfort it.
mansion
Thou
I
4
feelest so
with desire
Thou him
for
Thee
that
so that
; sweetly glow with most burning desire I desire, to be ever within Thy 5 So grant me grace to love Thee, and in Thee to halsing.
rest,
that in
Thy kingdom
I
may
be worthy for to see
Thee
withouten end. 1
2
note viii. C. scrith
= L.
have translated 4 note ix.
as
illaberc.
glide
or
This word, which often occurs, slide.
3 s
/.^ (J boltest.
embrace.
I
CHAPTER
III
ILK 1 MAN CHOSEN OF HAS HIS STATE ORDAINED
GOD
THAT
ONTEMPLATIVE love of everlasting
I
men
that are highly burnt with the
are forsooth highest in this most most beloved 2 of the Lover Everlast
life
V^lovely burning, and
ing ; so that they seldom or never go out to worldly business, nor yet receive the dignity of prelacy nor honours ; but rather, certainly, withholding themselves within themselves, with joy
and
in
song of praise they alway
in
mind ascend to
Christ./
Truly in this the kirk follows the hierarchy of angels, in the which the highest angels are not sent outward, being evermore near to God. They that are high in Christ s love and con templation are so busy in the sight of God alone, that they take not sovereignty among men ; but it is kept for others, that are more occupied with the business of man, and enjoy of inward delight.
less
Therefore
God is
;
ilk
one chosen has
so that whiles this
busy to take heed to
him
thereto, so Soothly such are
that
one
God he
is
degree ordained before of chosen to prelacy, this other
his
within, and
leaves
all
most holy and yet of
God
within up-lifts
outward
men
occupations. are held lowest,
because they only dwell in mind 3 for they seldom go outward to
do miracles. 1
C. miryest = L. preamabili. L. in interioribus mancnt. 2
each. 3
THE
FIRE OF
LOVE
23
God
Others truly both submit themselves to
and
service
s
discreetly govern their subjects. Others also that live in fleshly
penance, unseen in the in their lives granted or shown are ofttiines of men, sight tokens 1 ; or else after their death, although they be full sharply punished some-while in purgatory. Truly all saints have not done miracles, either in their or
their
after
either in
death
nor
;
damned have lacked
all
their life or after their death.
life
miracles,
The doom
truly of
privy, lest, by seen tokens of sinners, evil should be made worse, and they that are good, despising those things that may be had in common by good and ill, should be more quick 2 in the
God
is
love of their
Maker.
Some forsooth have wrought good man s honour have they sought and death, only having what they have ;
deeds, but not
God
this perishes after
desired
s
but
their
world.
in this
3 happens that the meanly good and less perfect, have done miracles ; also full many of those high in devotion are placed in heavenly seats, and altogether rest 4
Truly ofttimes
it
before the Majesty of God, having their meed among the high companies of heaven. For the feast of Saint Michael is specially honoured, and yet he is not trowed of the highest
order of angels.
Some
also,
turned to 5
joy in
worldly errands, be honoured among
God and mind
doing penance, and forsaking
if,
the living
;
after death, their
to the
servant should take no heed, as peradventure he that he works for.
Those things
truly that are
common
name may
which Christ
to
may
good and
s
true
lose all
ill,
are
not to be desired by saints ; but charity and ghostly virtues should be fastened without ceasing in their hearts ; the which 1
3
5
L. signa. moderately. /.*.,
business.
2
4
fervent = L. amplius inardescant. C. playnly sessys = L. penitus quiescant.
i.e. t
THE FIRE OF LOVE
24
not only keep the soul from raise the
body
filth
also to endless
of
sins,
but in the
doom
shall
memory.
All things that are done here soon cease and flee. There or confusion, they shall last withouten truly, either in honour end.
The
active therefore and prelates,
eminent
in
cunning
1
and virtue, should set contemplative men before themselves, and hold them their betters before God ; not trowing them selves
God s
to be given to contemplation, unless peradventure grace to that should inspire them.
worthy
1
i.e. t
knowledge.
CHAPTER
IV
THE DIFFERENCE BETWIXT GOD S LOVERS AND THE WORLD S: AND THEIR MEEDS soul of
man
nothing of the burning of endless
feels
first perfectly forsaken all worldly be to given to heavenly things, and vanity, studying busily to desire God s love without ceasing, and mannerly to love all
love the
THE
which has not
Truly if all things that we love, we God in them, than them we love and so God we delight, whom to enjoy withouten
creatures to be loved. love for
God,
rather
not in them but in
end we
;
shall be glad.
The
wicked truly love this world, setting therein the lust of delectation ; and those things only that belong to this
their
And how may a s joy, withouten ceasing they covet. do more fondly, 1 more wretchedly, or damnably than fully to love, for themselves only, transitory and failing things. The Trinite God truly is to be loved for Himself only. world
man
Put we therefore our mind fully into it, and be we busy to all our thoughts unto that end, that withouten end we
bear
may that
be gladdened by
we
love,
we
But that sinner not to serve
sin.
it
;
so
that
ourselves and
all
things
love for that alone. lies
Ilk
that says he loves God and yet dreads man truly that loves God is free, nor
binds himself to bondage of sin, but steadfastly continues in the service of righteousness. Whiles we love earthly things or comfort for themselves, withouten doubt we love not God, 1
foolishly. 25
THE FIRE OF LOVE
26 serving
Him
so that
we
not forsooth; but if we be delighted in creatures, our Maker behind, and care not to follow those
set
things that are eternal, we shall be deemed as hating God. Full froward truly is it to the soul, and the token of damnation
and of endless death, when a man gives himself wholly unto this world and in divers desires and errors of the flesh, he as him lists. Thus no marvel a wretch is destroyed and, goes whiles he weens to flow in pleasure, he hies to the ay-lasting ;
;
penance of hell. Therefore no man should dare presume, nor
by pride are cast
raise
himself up
when he is despised to his reproach, or when him nor defend himself, nor for ill words
insults
1
give ill things, praise as well as reproof, bear evenly. Truly, doing in this wise, we shall withouten end with Christ be glad, if in this life we love Him without ceasing. Whose
again
;
;
but
all
and made sicker, makes us like unto and other joy, that is to say godly, He puts into us His love mirthing our minds wholly with burning love. truly is fire, making our souls fiery and purging them from all which fire, degrees of sin, making them light and burning love, rooted in our hearts
His likeness
;
;
:
burning in them that are chosen, ever makes them look up in mind, and continually to hold to the desire for death. Wherefore, whiles we can sin, let us charge ourselves to world
flee this
sooth an evil
s
and to bear adversity gladly. For it joys is lost, and while it seeks it were with a flattering venom, kills
prosperity,
mind while
gladness in creatures it, as the self ; whose contagion
the
beholding
so,
Christ granting, be
of charity and be the wicked
down
us be well aware to eschew, is
ordained in heaven
for
lovers.
burning
And
let
ghostly food that
to
we comforted by sweet
we
songs
delighted in so sweet devotion; while in horrible sleep darkness, and full of sins, go
pains. 1
C.
flitynges.
THE Full great marvel
it
FIRE OF
LOVE
seems that mortal
a;
man may
be taken
up high love for God that he feels nothing but in his most privy substance ; and so as, in the solace heavenly noise of an organ, he ascends on high to contemplate high into such
desire.
1
That which
is
done by others to sorrow 2 then
turns to joy, so that they seem unable to suffer pain in soul ; also they can not be troubled with the dread of death, nor in any way be moved from restfulness to un-ease.
Truly he who is stirred with busy love, and is continually with Jesu in thought, full soon perceives his own faults, the which correcting, henceforward he is ware of them ; and so he 3 brings righteousness busily to birth, until he
and
is
led to
God
with
heavenly citizens in everlasting seats. Therefore he stands clear in conscience and is steadfast in all
may
sit
good ways the which is never noyed with worldly heaviness nor gladdened with vainglory.
Truly those obstinate
unclean works
in
know
not the love
of Christ, for they are burned with fleshly likings ; and they yield no devotion to God because of the burden of riches by the which they are thrust to the earth. They are not, forsooth, ordained 4 to have the delights of paradise, but go on in their
frowardness unto their death ; and therefore, worthily, 5 their heaviness shall not be lessened, nor shall the sorrow of their damnation be put a-back 6 ; because they wilfully walk in lusts
and
and have frowardly,
sin,
Endless Lover.
Wherefore
for false love, lost the love of the
in perpetual pains
they shall plainly repent that they have sinned ; and yet they shall never be cleansed from sin, but be burned endlessly by continued fires
withouten any comforter. 1
3 5
note
a
x.
C.,
&
i.e. t
deservedly.
so besily
to cause sorrow. L. predestinantur. done away = L. delebitur. i.e.j
he beres rigtwysnes. 6 i.e.,
4
CHAPTER V WHEREFORE IT IS BETTER TO TAKE ENTENT TO THE LOVE OF GOD THAN TO KNOW LEDGE OR DISPUTATION all
we work or think be we more taking heed God than to knowledge or disputation. Love
things that
to the love of
INtruly delights the
soul and makes conscience sweet, drawing from love of lusty things here beneath, and from desire of man s own excellence. Knowledge without charity builds
it
not
to
endless
health
but
puffs
up
1
to
most
wretched
2
undoing. Be our souls therefore strong in the taking of hard labours for God ; and be they wise with heavenly, not worldly, savour. May they desire to be lightened with endless wisdom, and to be inflamed by that
fire
with which some are
stirred
to love
and desire our Maker only, and mightily are made strong to the despising of all transitory things. Not counting their greatest solace in these things that abide not, for they here
have no dwelling, but without ceasing they seek the heavenly place not made with hands, and cry : Mlh i vivere Christus et morl lucrum? Christ to me is life, and great ?st,
winning
to
die.
He
forsooth truly loves
God
that consents to
no wicked
Certainly man is far from Christ s love in as mickle he delights himself in worldly things. Wherefore if thou
likings. as
1
C. bolnes
= L.
inflat.
2
L. perdicionem. 28
3
Phil.
i.
21.
THE love love
FIRE OF
LOVE
29
God thy work shows that for he is never proved God whiles he is made to consent to wicked desires. ;
Therefore to
all
that are in this exile this I dare
show
:
to
that
they that will not love the Maker of all things shall be cast into endless darkness ; and there shall they that would not here be lightened with the love of their Gainbuyer feel the burn
all
They shall be sundered ing withouten end of the fire of hell. from the company of singers, in charity with their Maker ; and busily shall they sorrow cast out from the mirth of those singing in Jesu, wanting in the clearness and the joy of them For liever had they tarry a little while that shall be crowned.
worldly softness than suffer penance that their sins might be cleansed, and they migrwt come full of piety before the Defender of all good. in
Truly, in this vale of weeping, they have been delighted in the slippery way and the broad ; where is no place of gladness but of labour, wherefore in torments withouten release they
when the poor, which were arrayed with virtues, be born to everlasting peace and be made glad in the And in delight of full truly seeing the Life-giving Godhead.
shall
sorrow
:
shall
ghostly heat they have happily flourished, although tfrey have taken no solace in the worthy height of this world, nor have sown pride among foolish 1 wise men ; but they have borne 2
griefs
from wicked men, and have excluded temptations from
the soul that they might be holden in peace at the throne of the Trinity. And they have truly voided 3 old unthriftiness
of venomous
and most gladly praising ghostly which youth accepts and unwise beauty have deemed worthy reproof, think men desire, they worldly ing with continuance of the song full of charity ascending to our Maker. For which thing the receivers of the joy of love, conceiving ;
1
life,
clearly
and plays of
C. vnholsum
softness,
= L.
sapientes insanos. 3
emptied out,
2
L. angariam.
THE FIRE OF LOVE
30 heat that
may
chorus 1
and
not be consumed, join together in song of clear in lovely harmony and friendly mirth have ; they set a heavenly shadow against all heat of lechery and filth.
Wherefore
in this
burning of sweetest love they are taken up
to the beholding of their Beloved, and by means of this most happy flame they are flourishing in virtue, and freely enjoy their Maker : and their mind, changed, now passes into the
that lasts. And from henceforth their thoughts become and heaviness being cast out, the hall of their soul is song, fulfilled with wonderful music, so that it has entirely lost the former pricking and evermore abides whole in high sweetness,
melody
full
marvellously singing in heavenly sweet meditation.
Furthermore when they go from this hardness and from the dis-eases that happen here, then the time comes that they shall be taken, and withouten doubt be born withouten sorrow to God, and have their seats among the seraphim ; for they are
on
with the most high fire of love, burning So sweetly and devoutly have they loved God that whatsoever they have felt in themselves was ghostly Herefore it is heat, heavenly song and godly sweetness. with joy ; that die without heaviness, passing soothly they truly altogether set
fire
within their souls.
and are lift up unto so great a degree in endless worship, and are crowned in the contemplation of the great plenteousness of their Maker, singing with clearest choirs ; the which also
more burningly
desire after that
Godhead
that rules
all
2
things.
And forsooth though now they clearly behold the chere of truth, and are moistened with the most delectable sweetness of the Godhead, yet no marvel if after a little while they shall 3
be made more marvellous are at this time
holden
:
when
the bodies of the saints, that be raised from their
in earth, shall
graves, and their souls shall be knitted to Then forsooth shall they examination. 1
8
C. in songe note xii.
J?ai
them
in
take
principality
the
ryn of cleare companys ; and see note 3 countenance. />.,
xi.
last
THE
FIRE OF
LOVE
31
the peoples, and the unrighteous shall they deem to damned and they shall show that the meanly good were The general doom thus done, blessed to come to Blissfulness. 1
among be
;
soothly they shall be borne into everlasting song, and go up with Christ to the height of truth, enjoying the Face of God
withouten end.
in love
is shown that everlasting sweetness moistens their the the bands of true charity, unable which binds minds, to be loosed. Wherefore let us seek rather that the love of
this it
By
Christ burn within us than that disputation. ing,
we
fore
many now
2
4
unto
God.
God
divine,
love,
;
for
and
less is
in
worldly
vain. 5
may
is,
or
their study ought to burn in the love of is
pleasure,
more expert than
the
in
great
For why, for vanity he studies, and so be known, and may get
appear glorious rents and dignities the which :
knowledge
not what love
An
!
Where
all
that they might old wife
shame
whose study
that he
know
although the labour of
this end,
Alas, s
so mickle savour in the burning of
love, that plainly they
of what savour spread
take heed to unprofitable to unmannerly seek
not the sweetness of the eternal savour. 3
feel
and not of
we
Whiles truly we take heed
is
worthy
to be held a fool,
and not wise. 1
3
5
L. beatitudinem assequendam. C. euerlastyng smellynge. L. gloriosus ; and see note xiii.
* 4
L. investigacione immoderate. L. extendere.
CHAPTER
VI
CONCERNING HERETICS: AND FAITH IN THE TRINITY 1
plenteousness and the whole of holy truth shows itself to them that seek it ; and to the children of unity hidden
THE
Wherefore, soothly, springs the mysteries are open. frowardness of heretics but from an untaught and inordinate mind, which
is
blinded by desire of
2 truly they cease not to resist
desires
;
and
it
is
also
its
own
excellence
?
For
God
within themselves by vain 3 their that with open 4 by earning
arguments they gainstand the truth outwardly.
When
the Christian religion wills to cut
away
all
that
is
contrary, and fully accord in unity of love, the manner of heretics and the proud is to get new opinions, and to make known questions, unwont and from the saying of holy kirk ;
and so those things that true Christian to scatter 5 with their vanities.
men
hold holy they joy
away we say Truly the Son of God, and without beginning, is evermore Father, to be trowed and understood ; for except the Father had begotten Him without beginning, truly the full Godhead
Whose
even
to
errors casting
:
the
should not have been in
Him.
Soothly
if
God
had been
at
2 Of caus of. C. rcpreue = L. impugnare. 4 C. C. addiliynge = L. ex mcrito suo. playne. s C. which often mean occurs, may sparpyll, destroy and L, dissiparc. distribute, but here 1
C.
J>e
3
=
THE
FIRE OF
LOVE
33
sometime the Father when He had no Son, then no marvel He was less than afterward, when He had gotten a Son that shall no man of good mind say. :
God unchangeable 1
begets God unchangeable ; has begotten from eternity He ceases not this day also to beget. For neither might the substance of the Son be called at any time unbegotten, nor the being of
Therefore
whom He
and
the Getter ever be conscious of Himself without any only begotten Son of Himself. Truly even as the beginning of the
Godhead may not be found of reason or wit because
has
it
not beginning, so the generation of the Son with the eternal
Godhead unchangingly
When shows shall
itself clearly in infinity,
man
s
men
knows God
and unable to
known
worship of God almighty without beginning, to what end
a
sacrament unable to be spoken
perfectly that feels
known.
be
make known
striving to
itself in
raise
folly
the ears of mortal truly
abides.
marvel and
truly the
Him
to
He
?
incomprehensible
Nothing, soothly, is perfectly how and in what wise it is,
unless the cause thereof,
be perfectly known. In this present life we know in part we understand in part ; in the life to come, truly, we
and
shall
know
lasting
and
perfectly
as
fully,
is
lawful
Forsooth he that desires to
creatures.
Maker above
that that
is
or
know
profitable,
speedful
to
of our Ever
without doubt
falls
fonder from perfect knowledge of Him. Thou askest what God is ? I answer shortly to thee : such a one and so great is He that none other is or ever may ;
be of like kind or so mickle. to
speak what God
answer to not
;
thou
this
is,
question.
I I
If thou wilt
say
have not
archangels have not heard.
know what
is
unknown and
1
L. incommutabilis.
2
C. vntaght,
thou
shalt
known
know properly never find an ;
angels
know
Wherefore how wouldest also unteachable
?
L. inscibile est et indocibU e,
3
Truly
THE
34
God
that
For
is.
LOVE
almighty may not teach thec what He Himself thou knew what God is thou shouldest be as
is
if
God
wise as
FIRE OF
is
thou nor any other creature
that neither
:
be.
may
Stand therefore in thy degree, and desire not high things. if thou desirest to know what God is, thou desirest to be
For
God God
s
Wot
the which becomes thee not.
;
alone
thou well
God
knows Himself, and may know. Truly it is not of unpower that He may not teach thee Himself as He is in
J worthiness ; for such a one Himself, but for His inestimable He is, none other may be. Soothly if He might be truly known, then were He not incomprehensible. It is enough
as
know that God is and it were against know what God is. praised to know God perfectly that is to say,
for thee therefore to
thee
Also
He
it is
to be
;
being unable to be fully conceived
Him
love
Him, and not move I
;
thou would
if
;
knowing Him
:
to
Him
to sing in Him ; singing to rest in loving inward rest to come to endless rest. Let it by
know God perfectly, and known since the prophet in
thee that I have said to
He may
have denied that
be
:
the psalm has said Praetende mhericordiam tuam scientibus tc? * that is to say Thy mercy show to them knowing Thee. But thus understand this authority if thou wilt not err : To :
:
them knowing Thee,
that
is
to say
:
God
is
to be loved, to
be praised, to be worshipped and glorified, the only Maker of all things ; above all things ; through all things ; and in all things 1
:
that
is
blessed in the world of worlds.
C. vnhopyd.
3
Ps.
xxxv.
11
Amen. (xxxvi. 10).
CHAPTER
VII
THAT IN THE GODHEAD WE OUGHT NOT TO SAY THREE GODS OR THREE ESSENCES, AS WE SAY THREE PERSONS AND THAT ILK MAN SHALL BE CALLED GREAT OR SMALL AFTER THE QUANTITY OF HIS LOVE 1
:
1 any, erring, would say in the Trinity are three Essences because they say three Persons, why should they not also
IFsay
three
Son
is
Gods
Essence
to be .His
God
;
;
since to
?
God
it
is
one to be
all
God and
We
the Holy
say truly, the Father is God ; the Ghost is God ; the Father also is His
the Son
is His Essence ; the Holy Ghost is His and yet not three Gods nor three Essences we say ; but one God and three Persons to be of one Essence, with
Essence
;
Essence
:
we grant. One Godhead truly
strong faith
and
ilk
perfect
;
head
evenhood
;
there
and
of three
is,
Person in the
and whole God
Persons, full
self contains the
onehood, forsooth, having after the not lacking distinction of diversity ;
Substance of the Godhead after the property of the
They
Name.
are also three Persons and
one Substance
;
one
Godhead
:
one
God
and,
one Essence ; though ilk Person ;
betokens the Essence, although there be three Persons yet three Essences shall not therefore be understood. And as our God, the Father the Son and the Holy Ghost we call 1 C. kyndis, but essence (L. essentia) has kind throughout the chapter.
35
been substituted 2
note xiv.
for
THE
36
FIRE OF LOVE
one Essence and not three, so we shall say the High Trinity to be three Persons, not one alone. The Father is so called, because of Himself He gat a Son the Son is so called, because of the Father He is gotten ; ;
the Holy Ghost, because of both the Holy Father and the Holy Son He is inspired. The Father, Life, getting the so Son, Life, has given to Him His whole Substance that the Father should be as mickle in His Son as in Hun:
1 [and the Son is not less in the Father than in Himself]. But the Father has taken His Essence of none ; the Son
self
truly of His Father alone has taken in His birth that He is ; the Holy Ghost forsooth of the Father and the Son forthpassing, and with
more
Them
Himself than
in
2
everlasting
with
Them
and in
in Either
Them
of
:
whom He
is
endlessly being,
for truly is
;
He
since
is
He
no
even and is
of the
same Substance, of the same Kind, and of the same God head
3 ;
and the third Person
Truly
in the Trinity. the everlasting Son of the Father is
time, born of a maiden, that
in
from the fiend s power. which only be fastened was tied on the cross.
This in
is
become
He might
Man
4
gainbuy man our Lord Jesus Christ: the
our minds the which for us only
6 Nothing truly is so sweet as to love Christ. therefore ransack we not too mickle those things that
And we in
life may not conceive. Truly in heaven they shall be clearer than light, if we give all our hearts to love God. For we shall be able to be taught of God ; and we shall joy in full marvellous melody, and in high mirth praise our
this
Maker, in full sweet easiness without grief and irksorreness, and withouten end. He forsooth that loves mickle is great, and he that loves least 1
s
4
is
least
:
for after the greatness of the charity
we
have
* L. equalis cnim et co-eternus est. note xv. L. eiusdem substancie, eiusdem nature, eiusdemque maiestatis. 5 note xvi. i.g., redeem.
THE FIRE OF LOVE
37
So is it not before us, shall we be praised before God. men, but he that has most riches or goods is most considered and especially dreaded ; when they ought not so to do, but most honour and dread them that they suppose be best in in
knowledge.
Truly the mighty men of
this
for their bodies or their goods. worthiness ; for they shall have
world can do nothing but
Holy men truly have more power to spar heaven to them
them and would not therefore do penance : and open heaven to them that have honoured them in God, and maintained them in this exile whiles they were arrayed with charity and have not received vainglory. that dis-ease
also
to
:
Wherefore they should travail to get, to have, and to hold to charity with all their might and all their strength, that in the day of temptation they may manfully stand against the enemy ; and when they shall be proved they may
crown of life. Charity truly makes men perfect ; and only those loving perfectly are granted to come to the height of contemplative life. And truly the poor, although they be clad with heaviness 1 and unclean ness, yet they should not be despised ; for they receive the
are friends of
God and
brethren of Christ,
burden of poverty with deeds of
praise.
if
they bear the sickerly the
Then
honour within as heavenly ye grow to honour them for works in His Godhead ; the
persons ye despised without, ye citizens
God,
in
and in so mickle
;
so mickle
He
as
privily
which, comforting them, says est regnum Dei* that is to say is the kingdom of God/
:
:
Beati pauperes quoniam vestrum * Blessed be ye poor, for yours
For the great
tribulation and need that they suffer in this they arc purged of their sins. For whiles the poor man is noyed in body with hunger, thirst, cold, nakedness and other griefs of this world, he is purged in soul from uncleanlife
1
L. squalore.
3
Luke
vi. 20.
THE
38
FIRE OF
LOVE
ness and worldly filth. And truly in the time to come poor men shall feel the sweeter rest of the everlasting, in as mickle It shall as in this life they have borne most grievous labours.
belong to them truly to say
:
c
Laetati sumus pro diebus quibus that is to say ; Thou hast meeked
humiliasti, annis quibus vidimus mala Gladdened are we for the days in which
nos
:
the years in which we have seen grief. Wherefore halse 2 the burden of poverty with joy, and have mind to bear goodly other wretchedness ; that by the us, for
sufferance of tribulation thou mayest be the joy of everlasting peace
worthy
to
come
!
1
Ps. Ixxxix. 15 (xc. 15).
*
embrace.
to
CHAPTER
VIII
THAT THE PERFECT LOVER OF GOD HAD RUN INTO GREAT PAIN THAN BY SIN ONCE GRIEVE GOD AND WHY GOD TOR MENTS THE RIGHTEOUS BY THE WICKED LIEVER
:
the great
grows FROM
fire
of love so great
than ; although he and afterward penance please God more by For ilk one perfect understands this that
to suffer all pain
knew he might and be
holier.
nothing
is
beauty of virtue rather choose
man would once grieve God
in souls that a righteous
rise
:
more dear
to
pleasing than good will.
God For
than innocence, nothing more truly if
we
love
God
rightly
we
would sooner lose great meed in heaven than once sin venially ; for most righteous is it to ask no meed of righteousness but the Therefore it is better friendship of God, that is Himself. ever to suffer tormentry than once, wilfully and knowingly, to be led from righteousness to wickedness.
Wherefore
it
who so burningly love Christ not only shall be free from pain,
follows that they
that they will in
no wise
sin,
but shall joy endlessly with angels. They truly that serve wicked deeds, and ween that worldly and fleshly solace is to be greatly loved, loving those things they desire, forsooth they lose both the joy that they love, and run into the wickedness that they eschewed not. But it is wont to be asked by some why God Almighty chastises the wicked and the righteous together. Thou seest 39
THE
40 under the
man
to
If
s use.
and chaff
both corn
flail
winnowing the chaff all
is
LOVE
FIRE OF
men
at
once
and the corn
cast out
lived truly,
is
;
but in
the
busily gathered
without doubt
we
should
dwell in peace and tranquillity, withouten debate and battle ; but since among the few good are many evil, many dis-eases
come
that evil may be chastised and thus evil things happen good men because they are mingled with the evil unto
to
:
The
their death.
righteous also, because they are ready
l
to
sin, so that their readiness be not brought to deed are taught to take a light scouring here, that they may escape the bitter
scouring that
Therefore
to
is
come.
thou
if
other dis-eases, in the which thou dwellest. tribulations in
which thou
be glad in prison, and
persecution, wretchedness, and that which accords to the place
suffer
thou hast
Is
art
not this the vale of tears and
How
?
wouldest thou therefore
live in all prosperity in thine exile, or
go Have mind that thy long pilgrimage withouten dis-eases ? Christ and His apostles have suffered tormentry, and thou by bliss
come
seekest to
to joy
But thou
!
either, in this life, the fire of
God
of our sins and cleanse our souls to
shalt not.
Forsooth
love shall waste the rust
s
make them
able to flee to
of purgatory shall punish bliss, life, Or else, if our souls, if it happen we escape the fire of hell. the strength of love be not so mickle in us that it can alto gether burn us, it behoves us to be cleansed with tribulation, the
or else, after this
fire
sickness and dis-eases.
This
also
we
have withouten doubt
:
that
no young man can
made holy among
flatterings, and sweet words of fair women, and plenteousness of liking things, unless it be by the untrowed greatness of God s grace ; where so many and so great things stir many to fall, so that holy men have also ofttimes been
be
lost.
Wherefore
the grace of
I
trow
God and
it is a great miracle when man by the love of Christ perfectly despises 1
L. prone.
1HE
LOVE
FIRE OF
41
1 and manfully goes up betwixt these cherishings enemies to the soul although they seem soft to the flesh
these
to the high holiness of heavenly contemplation. And, withouten fail, the holier he is and the more plenteously filled
within with the solace of the
fire,
unclean
he knows not life
how
God s to
love, although he be set
burn
;
and the foul
offering themselves, he has
lusts of
perfectly
in
an
slakened
2
them.
no marvel [that sometimes], though it be seldom, Christ in some beloved to Him, of whom it is said nubem In Expandit protectionem eorum, et ignem ut luceret els per It
is
works
:
He
has spread a cloud, the
shadow
grace, for their defence against fleshly desires, fire of endless love to give them light within in mind,
and the
noctem*
;
God
s
of
that
is
to say
:
through
the night of this life, that they be not taken by the unlawful ness of vain beauty. Truly Christ s love burns in them with so great sweetness, that all fleshly and unlawful liking they think of as most foul filth, and therefore they despise it. Therefore touch thou not lecherously that which is lawful
neither to desire nor to have.
Have
in
mind
also to
withhold
thy hand, thy tongue, and thy body ; and displease not thy conscience concerning women. Truly the stirrings of lechery are the array of men and women. Also hot lectuaries, and other
meats that with
their heat
too mickle
which nourishers of bodies and killers of make should be eschewed by the chaste.
flesh
to
1
attractions
= L.
allicientia. 3
a
enflame the souls are busy
quenched = L. extinguit.
Ps. civ. 39 (cv. 39).
CHAPTER
IX
THAT GOD
IS TO BE LOVED AND WORSHIP PED IN DIS-EASES AND ALSO OF THE MIRTH AND MEEKNESS OF THE GOOD :
temporal honour be destroyed by shame, and worldly be ended by villainy, it is known without doubt that reproach better than worship, shame than high degree, and is
IF
heaviness than slides into
For by these things a man ofttimes by the other always, if a man bear it life shall be taught meekness, and in the for God will not punish suffer no pain
praise.
vainglory
patiently, he in this time to come shall
;
and he shall be crowned righteous twice 1 patience of the poor will not perish in the end. the
to holiness these things belong and do in no manner what displeases God
Truly
:
speak, and
knowledge, too mickle holy
before
he
good.
is
Some
work what may that thou
so
holiness.
men
;
please
neither
For he
is
God.
first, ;
:
for
the
to think, speak
and then, to think,
Do
this after
thy
into slander nor feign a fool that desires to appear fall
and cruel that shows himself
evil
when
things truly there are that, taken heed unto, in them good nor evil, for in their pure nature they are
selves are neither
and if such things be done they ; not if be left undone please not God. nor God ; they displease For here we may see, smell, touch, and yet earn no meed
neither meedful nor unmeedful
1
C. withoutyn end 42
= L.
in fincm,
THE
All sin truly
or unmced.
OF LOVE
FIRE is
43
God
done either to
s
displeasing,
But many or our neighbour s noying, or to our own harm. of these. are that none men things may be found among 1 to be despised, or lost, in the sight of
Truly
ascend to the joy of angels. good Jesu here chastise,
O
burn
here
men, makes man smite, here
cut, here
yea, and whatsoever please Thy goodliness do to me, so the time to come I have none ill, but may feel Thy
;
that in
love here and everlastingly.
To
be
despised by
all
men
in
confusion and shame for Thee, is sweeter to me than to be called brother by an earthly king, and to be honoured among all
men and
side in
of
this
I will to be
men.
all
so that
May
wretchedness
Thou God
spare chastised and corrected here
life,
;
fall
on
me
in
me on
ilka
the other.
and Christ that
me, may not escape pain to come. The proud truly and those full of wrath seem to themselves so worthy that they can suffer nothing. Ofttimes at a light grant to
if
otherwise I
word and without cause they are moved. Therefore they are to be fled more than to be overcome, for they are froward.
And that they have taken up they alway
defend, though it be false and neither with authority nor reason will they be 2 overcome, that they should not be seen to have said what were And when they are untaught and that they unaccording.
or untrue
wot
;
3
yet they will behave as if they were inspired in that things belong to God, so that they may speak in every the without place gainsaying of any man ; and they had liever
well
all
dwell
still
in error
than be openly reproved for
it.
4 Brethren, leave this proud madness and mad pride, and let us greatly meek ourselves whiles we are in this way for it is :
better, lovely, and good that after our death Christ say to us, * Friend, come uppermore, than that He say Carl, go downerso truly shall it be of the meek and the proud. more :
1
L. confundi.
a
3
C.
4
latt.
note xvii. C. wodnes
&
wodc.
THE
44
FIRE OF
LOVE
Wherefore no tribulation, no dis-ease, no wretchedness, no shame, no reproach is to dreaded by the righteous man as long as he sins not and always profits in contemplative life and the love of God. Truly before we may come to that kingly hall, in which, filled
angels of
we
with sweetness, His saints, it
God and all
shall
befalls us
be glad with the here to be reproved
and wrong-sayers ; by fawners 1 and back-biters; by praisers and blamers ; so that, when we shall be examined, we may be found alway given to Christ s precepts and His flatterers
by
counsel, in
written
*
to say fire
all
patience and meekness and charity
Tanquam aurum
;
eos 2
in
as
it
is
that
is fornace probavit them in the he has that has furnace/ proved gold on ilka side, and has found them worthy to have Himself. :
:
;
As
Thus let us go through adversity and prosperity, through fire and water, unto the time we come to the refreshing of the heavenly
life.
Have mind
also that in all dis-eases
and need and poverty
thou never grumble, 3 nor speak fondly nor frowardly but in all things give thanks to God. Thereby truly shalt thou be
lifted
if in
this
up more joyfully
to
the
kingdom of the
saints,
world thou suffer gladly the things beforesaid.
my soul, among all things that happen praise thy Lord and with liking devotion ; praising, feel with sweetness Laudabo singing, taste with honeysweet devotion, saying ;
:
Dominum in Lord in my I
vita 7
life,
meaf
that
whether
I
receive honour or shame.
to say *I shall worship my be dis-eased or eased whether
is
:
As
long as I am, I shall sing
If I rest, I sing in Jesu to my God. secution, I forget not the love of God. for me to love God, and to come to
my
no other or
feel
;
and
if I suffer
Truly
Him
;
it
is
since I can do
myself disposed to the work of no other
things but to love Christ. 1
C.
3
C. groch.
fagiars
per
enough
L. blandientes.
a
Wisd.
4
Ps. ciii. 33 (civ. 33).
iii.
6.
THE And
yet
come not
I
elder fathers, the
things
;
fused.
FIRE OF
I
am
Therefore,
O
whereof
to
which have full
45
as great love of also
greatly
Lord,
LOVE
done
ashamed
God
as
mine
other profitable
many
in myself,
make broad my
and con that
heart
it
be more able to perceive Thy love. Truly the more able man is to receive, so mickle the more of charity he
may
takes and savours, and less he cares for the flesh ; but with discretion, so that it be with him after the sentence of the
wise
I
of
Modicum mihi
:
that
to say
is
c :
A
laboravi little
et
have
invent mihi multam requiem^ \ I travailed with myself, and
For after a few years have found great rest to myself. this life the righteous have found rest for everlasting.
The nor
holy lover of in this
full
ness
some
heavy with ripeness. 2 praise
God shows
himself neither too merry
habitation of exile, but he has cheerful
Forsooth some reprove laughter and Laughter therefore which is from lightness
it.
and vanity of mind
is to be reproved, but that truly that is of gladness of conscience and ghostly mirth is to be praised ; the which is only in the righteous, and it is called mirth in
Wherefore wanton ; and
the love of God.
wicked
call
us
if if
we be glad and merry, we be heavy, hypocrites.
the
Seldom, soothly, can any man trow in another good that he and he weens another has the sin into
finds not in himself;
which he stumbles.
And
the deed of the wicked
is
3
this
:
any follow not their life, they trust that he goes wrong and is deceived and this is because he has forsaken meekness. The degrees also of meekness are to hold the eyes low, not high ; to have a measure in speech, and not to pass it ; to hear gladly their betters and those more wise ; and to will wisdom should be heard from others, rather than from themselves. Not to take the time of speaking too soon. Not to go from common life. To set others before thyself;
that if
;
:
x
Eccli.
li.
*
35. 3
i.e.,
hold=L,
estimat.
L. maturitate.
THE
46
know
to
LOVE
and to deem thyself worse than all come among men, I have desired number, and be held least in opinion,
If truly I wished to
others.
that I
frailties
thy
FIRE OF
sit last
might
in
my joy should be in Christ Jesu ; and thus I should take no heed to man s praising or blaming, but with busy devo
and so
all
tion I should desire after
Forsooth
many
God.
that have spoken
with
me were
like to
1 they have fawned with their flattering head, and with their back-biting tail have smitten ; from whose wicked lips
scorpions; for
and sorrowful 2 tongue the joy of
in
God
shall deliver
my
soul, setting
it
rest.
But whence is come so great madness into man s mind none will be blamed, none will be reproved, but all truly
that
seek to be praised ; they joy in honour, and laugh in favour. 3 They also bear the name of a holier life ; but to me such
seem either above measure holy, or else mad, although they be called wise and taught. For who of good mind is there who leaves himself, not taking heed to himself, 4 and gladdens
men ? Truly if he beholds and cares to know of what kind he Is in 5 thought and deed, he may soon understand himself, and may find whether he be worthy of praise or reproof. himself in the void words of vain
himself busily,
When
therefore he sees himself in
many things worthy few things to be praised, he should not take with gladness the honour or favour of which he is not worthy ; unless he be mad and has erred in mind. Truly, if carefully 6 considering himself, he finds he waxes marvellously warm in the heat and sweetness of God s love, and rises highly in con and has templative life, and also in this continually stands also in mind that either he has not done great sins, or if blame and
of
in
;
1
3 5
6
2 C. fagyd. i.e., full of sorrow. * L. note xviii. indiscussum, i.e., without examination. C. fele = deprehendere. C. woundyrfully behaldand = L. vchementcr considerans.
THE FIRE OF LOVE
47
he have done any he trows they be cleansed by true penance then truly it behoves him not to sorrow for the honour of men, :
because
clearly
he was more worthy of the fellowship of
angels.
Whosoever is thus disposed should no more joy to sit with a king than with a poor man ; for he takes no heed to riches and honours from men, but unto the life and meeds of ilka man. He holds it not great to shine in gold, nor to be umbe1 lapped with a great menge, nor to go in purple and be glad 2 in the array of bishops : but truly he sets a holy and sweet conscience before all pleasures and riches. 1 />.,
company.
*
L. has simply
infula.
CHAPTER X THAT GOD S LOVER FORSAKES THE WORLD, IRKSOMENESS AND OF AND IDLENESS HYPOCRITES AND COVETOUS MEN :
love
is
hard as
hell.
1
IT
*
Love is strong as death and Death truly kills the quick; hell
said in the Canticles
is
:
So, certainly, the love of God soothly spares not the dead. 2 kills the love of this world in the man not only utterly that it perfectly ravishes, but also, being slain to the world
and quickened to heaven, it stirs him to suffer tribulation and worldly wretchedness for God.
full
mickle
Wherefore whosoever thou mayest be that hopest that thou lovest Christ to this take heed ; for if thou yet behold 3 earthly things with delight, and also find thy soul high to suffer
else death, thou showest forsooth that thou true lover. Soothly a true lover neither dresses
wrongs or
art not
God
s
his eyes to the world, nor dreads to suffer all that seems heavy and whatsoever happen to him or hard to the body for ;
God
yet he
is
Thou
not
let
from the thought of Jesu
God
his
Beloved.
or with thy whole mind desirest to be, study alway, as mickle as thou canst by 4 Christ s grace, not to be noyed by irksomeness, nor to be also that either art
taken with idleness.
And
if it
s lover,
sometimes happen that sweet good thinking, and
easiness be not to thec in praying or in 1
9
s
Cant. viii. 6, and see note xix. C. groundly, i.e., from the roots L. imperatum. 48
= L. 4
funditus. L. tedio.
THE
FIRE
OF LOVE
49
made high in mind by the song of holy and thou canst not sing as thou wast wont ; contemplation, to read or pray, or else do some other good not cease yet that thou be not
or deed, inward or outward, that thou slide not into idleness Irksomeness, soothly, has drawn many to idleness ;
sloth. 1
and idleness, to negligence and wickedness. Wherefore be thou alway fervent in as mickle as in thee is
;
that
and have not thy desire bowed to anything of this world may be had or desired. No man truly is perfectly knit
God, whiles he is bound in desire to any worldly creature. There are some also that seem outwardly oned to God, and within they are given to fiends. These are simulators and false men, that challenge 2 the wrath of God. Feigners to
forsooth they are,
that
and with their deeds
despise the world with their words, are known to love it too mickle.
will be seen speaking of God, and are so mickle taken with love of money that they also strive some within up The which, opening times for the weight of two halfpence.
They
their mouth to desire God, are utterly wanting in charity; and whiles they have no heat of faith and charity they show themselves most holy in gait, clothing, and speech. These in boast themselves steadfast also, moreover, light dis-eases, but 3
when
they
come
thereto
where they should gainstand, there
4 broken, and there they are soonest what before was hid is openly shown.
in
riches
and are fed with
they
fall.
And
then
Yet when they abound
5
they say they eat full and that they have so great thought that all this world but vanity, that, as they say, they can scarcely last for riches,
little, is
feebleness.
Deceitful
also
are
they,
because
they
have
worldly wisdom ; and they beguile by that, so that they are not perceived by others lying-in-wait, in as mickle as they are aware ; and hiding covetousness under the title of 1
3
L. ociositatem vcl accidiam. 4 C. C. barly. tityst.
a
provoke. L. deliciis.
i.e.,
5
THE FIRE OF LOVE
50 ghostly
rest,
they eschew
loss
of worldly goods, in despite 1 of
things everlasting.
But such, although they lurk 2 for a time, withouten doubt appear of what kind they have been long before the end, or at least in the end. The which do alms, or any other deed in the of men ; that it may be seen of all men. sight they do, And such worthily provoke the wrath of God for they desire, not to be, but to be seen holy and within, where God sees, it
shall
;
wanting
God
true chanty, they challenge 3
in
their
own
joy not
not
to
s.
Full hard
it
truly
is
[to
have riches, and
love
them, and not less difficult is it] to have a winning craft or 4 Wherefore ofttimes are priests office, and not to be covetous. defamed among the people that though they be chaste they are found covetous, if they be generous 5 they are made lechers. :
And
ofttimes
hood, they
happens that having taken the order of priest mickle deep into sin as the degree which
it
as
fall
they unworthily have taken
on
is
high.
Truly not a few,
set
with noisome covetousness, under colour of sickness
fire
may come say they gather may eschew sudden wretchedness. But
or poverty that
their goods that they are beguiled by fiends, for they both lose worldly goods, and run into the darkness that they dread, because they heed not God that delivers His servants in His sight 6 and that is worst of all,
they
:
whiles within
with worldly covetousness, without they seem to themselves to shine with tokens of they are
fulfilled
holiness.
But he that
is
our Lord
s
servant trusts in our
Lord
;
and
distributes 7
the goods which he has over his need, to them that need. The servant of the world truly studies to keep evilly all that he has, because of his covetousness which is
unable to be 1
/.*.,
4
7
fulfilled
contempt
note xx. C. sparpyll
:
so great a niggard 8
of.
* s
= L.
distribuit.
hidden. C. large.
lie
is
he that he dare demand.
3
j,f. 9
6
note xxi. C. chinche.
8
THE
FIRE OF
LOVE
51
and scarcely, so that, being sparing, he may mickle money. And these are they that the psalmist gather shames saying Inimici ejus terram lingent 1 ; that is to say : wot
eat, save foully
:
His enemies
shall lick the earth. 1
Ps. Ixxi. 9 (Ixxii. 9)*
CHAPTER
XI
THAT LOVERS OF GOD SHALL DEEM WITH AND OF THE LOVE OF KNOWLEDGE GOTTEN BY LABOUR, AND OF GOD AND THAT A TRUE LOVER ERRS NOT, NOR IS BEGUILED NEITHER WITH FASTING NOR ABSTINENCE, COUNSEL NOR PRESUMPTION HIM
*
:
:
S soul
God
MAN
fulfilled.
their
hearts
God
is
cannot
God only anything less than wherefore earthly lovers never are
the taker of
fulfill it
The
:
;
rest therefore
of Christ
s
lovers
is
when
are fastened by desire and thought in the love
and loving, burning and singing, contemplate Him. is the rest which the spirit takes whiles sweet godly sound comes down, in which it is delighted, and in most sweet and playful songs the mind is ravished to sing of
;
Sweetest forsooth
Now
the delights of everlasting love. forsooth the praise of sounds again in the mouth, and of the blest Maiden,
God in
whom
it
joys
more than may be trowed.
And no
marvel
that this happens, whiles the heart of the singer is utterly burnt with heavenly fire and is figured into His likeness, in the which
sweet and merry song, moistening our affections with And therefore he abounds with inward heavenly savour. is
all
delights,
and
in
song and thought joys
in
the burning of
love.
This
truly
is
untrowable to
all
mortals
;
and he that has
trows not that anything so sweet and full of sweetness can be perceived by man, being yet in a body that will rot, this
1
L.
cum
ipso indicabunt. a*
THE
FIRE OF
and being grieved with the marvels
also,
told, of
to be
upbraids not
Forsooth called great
never trows love
in
but
;
is
when
53
of mortality.
Th
haver
gladdened, because of the goodness, unable
God, of
fetters
LOVE
that
whom that
gives
His goods plenteously and all that he feels.
he receives
thing wants
great
for verily to mortals himself to be in
it
is
and truly
nearly
unknown
it
is
he
prosperity, but
alway languishes he continually sings, or thinks, and if he be alone the more sweetly
whiles he wakes
;
of love and of his lover
:
he sings.
Truly from the time that any man has received
this,
never afterwards shall he fully go from it ; but evermore shall if all these be not near bide. heat, sweetness, or singing
But
these truly bide together, unless they be repressed great sickness of the head, or of the breast, or of the or by great hunger or thirst by the which the flesh is
all
full
by
side
;
broken be
or with too mickle cold or heat or with travel, 1 they
;
let.
it behoves him that will sing in God s love, and singing will rejoice and burn, to be in (the) wilderness, and not to live in too mickle abstinence ; nor to be given in
Therefore
in
Nevertheless it were better measure unknowingly, whiles he^does it with good intent to sustain nature, than if for too mickle fasting he began to fail, and for feebleness of body he could not sing. But withouten doubt he that is chosen to this neither in eating nor in abstinence is overcome by false hood of the fiend. Truly the true lover of Christ, and taught
any wise to superfluity or waste. for
him
in little things to pass
of Christ, with no little.
more meed, 1
2
less
study
is
ware of too mickle than of too truly shall he be worthy of
Withouten comparison that
with songful joy, praying, contemplating,
L. vel itinere impediatur. solitude ; when used in this sense the article
i.e.,
by Misyn.
is
omitted
THE
54
FIRE OF
LOVE
reading and meditating, and eating well but discreetly; than 1 if or should eat he, withouten this, should fast evermore, bread alone or herbs, and should continually pray and read. Eaten have I and drunken of this that seemed best, not
because sustained
pleasantness, but
loved
I
the service
in
of
nature
because
God and
in
must be
the praise of Jesu
conforming myself in good manners to them with Christ ; and that I should not feign holiness
Christ
;
whom
I dv/elt for
where none where I was
is,
men
nor that
me
should praise
be praised.
full little to
From
too mickle
divers, also, I
have
gone, not because they fed me commonly or in hard measure, but because we have not accorded in manners, or for some
Nevertheless I dare say, with blessed
other reasonable cause.
Fools have despised Job them they have backbitten :
me and when I have gone from me 3 nevertheless they shall be ;
;
ashamed when they see me that have said that I would not abide but where I might be delicately fed. It is better truly to see
what
I
may
despise, than to desire
what
I
may
not see.
No
marvel that fasting is full good to cast down the desires of the flesh, and to make tame wild wantonness of mind. Truly
were slaked 3 in him who goes to the height of contemplation by song and the burning of love. For fleshly desires lie as
it
ill affections belongs to him that takes heed to contemplation ; whose soul is also turned within into another 4 He lives now not to himself, but joy and another form.
the death of
Christ truly lives in
him
;
wherefore he melts in His love,
and languishes within himself, and nearly fails for sweetness he scarcely lives for love. 5 His soul is it that says Nunciate that is to say Show to my Beloved, dilecto quia amore langueo* :
:
:
:
I desire to die I covet to be that I languish for love. full Behold for love I die loosed greatly I yearn to go. :
:
* 3 *
6
see note xxii.
quenched. C. vnncth he is for lufe Cant. v. 8, /.*.,
!
2
4
Job xix.
18.
note xxiii. L. vix iubiitit pre amorc.
THE FIRE OF LOVE down
come
Lord, within
Come, my Beloved,
!
Behold
heaviness.
55
I love
:
I sing
:
I
am
me from
lift
full
hot
I
:
burn
Have mercy upon me, wretched; bidding
myself.
me be brought He that has
Thee. and in this life is thus gladdened, is he cannot err, whatever he inspired of the Holy Ghost No mortal man can give him counsel so good do it is lawful. before
this joy,
:
as that
is
that he has in himself of
God
Immortal.
If others
truly would give counsel to him, withouten doubt they shall err because they have not known him : and if he would
of God Where
1 he shall not be suffered give assent to their skills that constrains him to His will, that he pass it not.
fore
of such
judicatur^
;
is
that
said is
:
to say
Spiritualis :
The
omnia judicat,
et
ghostly man deems
a nemine all
things,
deemed of no man. But no man may be of so great presumption that he suppose
and
is
himself to be such a one
he has perfectly forsaken all ; although the world, and though he has led a solitary life, unable to be reproved, and though he has gone up to the contemplation For this grace truly is not granted to all of heavenly things. the which, contemplatives, but seldom, and to most few and rest of chosen to the of are mind, body only taking great :
work by the strength of God to find such a
man
they held, desirable,
;
s
love.
Full hard soothly
it is
and because they are few, full dear are and beloved before God and man ; and
angels also joy in their passing from this world,
whom
angels
company becomes.
Many
forsooth there are that oft, in great
devotion and
God, and praying and medi sweetness of contemplation ; the which
sweetness, offer their prayers to tating they can feel also
run not about but bide in 1
L. pcrsuasione eorum.
rest.
3
I
Cor.
ii.
15,
CHAPTER
XII
THAT NO MAN SHALL DEEM ANOTHER, BUT GIVE GOD PRAISE AND OF EIGHT AFFECTIONS OF THE LOVE OF GOD: AND THAT WOMEN S COMPANY BE ESCHEWED 1
:
any man
live holily
and righteously, he
also despises
the worst sinners.
fall
not
because
Truly they, being tempted, no grace of gainstanding, although by their own malice they turn themselves from good to ill. No man can work well, and love God, and be chaste, except God give it to him.
IFthey have
Also thou that swellest
in pride because thou hast done well, restrained thyself from fleshly lusts and thou hast suffered sharp penance, wherefore thou hast taken praise
for
thou hast
from the mouth of man have mind that, except the goodliness of Christ had overcovered thee, thou shouldest have fallen into as many ills, or into worse, than he that is fallen. Truly of :
no grace of gainstanding, but of Him, to te Domine, fortitude* mea? Thee, Lord my strength, I shall love. Wherefore, if thou have nought but that thou hast received, why pridest thou thyself thyself thou hadst
Whom as if
is
said
:
Diltgam
thou hadst not received
I forsooth
do thanks to
it ?
my God
;
the which, without
for merit, has so chastened His child honour has so made His servant fear, that
my
1
"
C. ayth desyrs Ps. xvii. z (xviii.
it
L. octo affectibui. i).
my
good and His seems full sweet
THE
LOVE
FIRE OF
57
me
to flee worldly pleasures, that are both few and soon slipping ; in so mickle that I might be worthy to escape the
to
And pains of hell, that are both many and shall never end. and me virtuous He has so given yet again teaching, taught me, that I should gladly bear this present penance and tribulation ; in so mickle that I might come full lightly to everlasting
delectation and
most
full
For
prosperity.
if
we
will, in this
lightly and without great sharpness, we can perfectly repent and cleanse ourselves ; as long as we, as mickle as we
life
1 If we be not cleansed here, truly in the can, destroy vice. time to come, we shall find that the Apostle is true, saying these words Horrendum est incldere In manus Dei viventis? :
it to fall into the hands of the living God. Lord God, have mercy on me was fond ; my My youth childhood vain; my young age 3 unclean. But now Lord Jesu my heart is enflamed with Thy holy love and my reins are
Horrible
is
!
changed
;
and
my
what before was
soul also will not
food
my
:
and
my
now
touch for bitterness
affections
now
are such
that I hate nothing but sin. Nought dread I but to grieve God: I joy not but in God : I sorrow not but for sin : I love
my
nothing but me but sin
God
:
nothing
I trust but
Him
nothing heavies
:
nothing gladdens me but Christ. Nevertheless now, lately, of three worthy women I worthily :
4
Forsooth coming to myself I do praise . . their words He taught me good, and has because God, by shown to me a sweeter way than I knew before ; that Christ s received reproof.
.
to
grace so mickle working in me, I shall not be found worthy reproof in this way before women.
The
fourth
woman,
to
whom
I
was
in part familiar, 5 not
* reproving but as it were despising me, said Nought thou but fair looks and fair words, deeds hast thou none. :
hast
* 3 L. adolcsccncia. L. vicia, but C. reads wytis. Heb. x. 31. Here Rolle recounts three temptations he had of three women, which it has seemed best for the purpose of this book to omit, 1
+
s
j.f.,
a merdber of her household
= L.
cui ad
modum
familiaris.
THE
58
And
FIRE OF LOVE
therefore I trow
it
is
better to
want
their speciality
into their hands, that know not, either in love nor in despite, to keep measure. This truly has happened to me because I have sought their health 1 ; not that I have unlawfully
than to
fall
desired anything of
taken
my
them with
whom
bodily sustenance. 1
L. salutem.
I
have for some while
CHAPTER
XIII
THAT SOLITARY OR HERMIT S LIFE PASSES COMMON AND MIXED LIFE. AND HOW IT COMES TO FIRE OF LOVE AND OF SWEETNESS 1
:
OF SONG have been and
peradventure
yet alive that
are
alway set common life before solitary life ; saying we ought to run to gatherings if we desire to come to high per fection. Against whom there is not mickle to dispute,
SOME
because that
life
only they bear up with praise, the which they
know full little. Truly know it not. Truly there is a life which no man living in flesh can know, but he to whom it is given of God to have and soothly no man deems truly of this thing, of which he is yet unsicker
either covet to keep, or at the least
they praise not solitary
life, for they
;
Withouten doubt, what, and in what manner, it works. if it more than another knew they they would praise it. Others solitary
man
err
life,
alone
worse that cease not
Vae
so/i*; that
saying not expounding ; :
without a fellow.
when he
He
truly
c
is
to is
alone
reprove and
slander
Woe
be to a
to say: as without
alone with
into death he
wot
I
God, but
whom God
is
not
;
taken alive to tormentry, and is sparred from the joyful sight of God and of His saints. Forsooth he that chooses solitary life for God, and leads it in for
good manner, 1
2
falls
C. Menged, Ecclcs.
iv,
not near
is
/ ./.,
io.
is
woe but
fair virtue
;
and the name
the mingling of active and contemplative
life,
THE
60
FIRE OF LOVE
of Jesu shall continually delight his mind ; and the more they dread not to take that life without man s solace, the
more
shall
given them to be gladdened with
be
it
God
s
comforting.
Ghostly
visitations forsooth ofttimes they receive
company, they know Ducam earn beloved soul
set in
a
:
That
1
not at in
;
Therefore
all.
the which, it is
solitudinem, et ibi loquar
said to
ad
cor
to say : * I shall lead her into (the) wilderness, ejus. and there shall I speak unto her heart.
Some
is
truly are taught by
Christ, and
that they
may more
common
the
God
to desire (the) wilderness for
to hold a single purpose 2
;
the which forthwith,
freely and devoutly serve God, forsaking
clothing
of the
world,
despise
all
transitory
things, and cast away temporal things
and excelling in height ; of mind they desire only everlasting joy, and are only given to devotion and contemplation, and every effort of their life they
Of whom full many, 4 from full men dwell far, although they yet they stumble not from heavenly desires, because their minds are full far cease not to give to the love of Christ. 3
from wicked conversation. 4
The
righteous hermits have also a single purpose. They of God and of their neighbour ; they despise
live in the charity
worldly praise
they
hold
ilk
;
as
mickle as they can they flee man s sight ; than themselves ; they
man more worthy
continually give their minds to devotion
; they hate idleness ; savour and burningly they they manly seek heavenly ; earthly they covet not, but forsake ; in sweet ness of prayer they are delighted. Truly some of them feel the sweetness of eternal refreshment ; and with chaste heart
gainstand fleshly lusts
;
and body, with the undefiled eye of the mind, truly behold 1
3
Hos. ii. 14. C. and to lufc
*
L. singulare propositum habent. stody of J?er lyfe ]?ai ccsse not
criste All ]?e
to occupi. *
i.e.,
far
from the wicked
life
of those other men.
illorum mcntes ab ipsorum conuersacionc longc distant.
Cf. L. quia
THE God and
OF LOVE
FIRE
61
Because by the bitter drink
the citizens of heaven.
of penance they have loved great labour, they are now set afire with the love of high contemplation, and alone are worthy to take heed to God, and to bide 1 the kingdom of Christ. is the hermit s life if it be greatly done. And 2 blessed full of the was miracles, and from his Maglorius truly childhood gladdened by the sight of angels. When according to
Therefore great
the prophecy of his former father, Saint Sampson, he was
made
archbishop, and had long worthily governed God s kirk, being warned by the visit of an angel, he left his archbishopric and And at the end of his life his passing chose a hermit s life. bishopric to
Therefore
meed,
who
an anchorite if
such
went from
Saint Cuthbert also
was betokened to him.
s
men
his
life.
have done thus for to have more
of good mind will be hardy to set any state in holy
life ? Truly in this they occupy them with no outward things, but only take heed to heavenly contemplation ; and that they be continually warm in the love
kirk before solitary selves
of Christ, and set worldly business perfectly behind. Wherefore a heavenly noise sounds within them, and
man merry
sweet melody makes the solitary distract
them
them who
are set
among many, and
;
full
for clatterings
but seldom suffer
Of which
to think or pray.
*
solitary the psalmist speaks I will go into the place or
in the Song of Love, saying the marvellous tabernacle, into the house of God. 3 And he describes the manner of going, in rejoicing and songs of praise, :
saying : In voce exultationis In voice of gladness and
et
that
confessionis ;
And
shrift.
is
that
to
say
:
loneliness
withouten noise and bodily song is needful to that that man may receive that songful joy, and hold it in joying and singing he openly shows in another place Elongavi, inquit, fuglens ; c mansi in so/ttudine.* That is to say Fleeing by myself, I have withdrawn, and in (the) wilderness I have dwelt. :
et
:
1
L. expecUre.
a
4
note xxiv. Ps. iv. 8 (Iv. 7).
3
ps
.
xli.
5
(xlii,
4).
THE
62
FIRE OF LOVE
life truly he is busy to burn in the fire of the Holy into the joy of love to be taken and, comforted and Ghost ; For the perfect lonely man hugely 1 burns to be glad. by God, in God s love and whiles in surpassing of mind he is rapt above himself by contemplation, he is lift up joying unto that
In this
;
And .^such a one, forsooth, is likened to the seraphim, burning within himself in charity without comparison 3 and most steadfast, whose heart is
sweet sound and heavenly noise.
3 figured to godly fire; and in full light and burning he is borne And forsooth after this life he shall be up into his love.
suddenly taken up to the high seats of the heavenly citizens, that in the place of Lucifer he may full brightly be. For so great is the burning of love and more than can be shown to him that has sought only the glory of his Maker, and who,
going meekly, has not raised himself above sinners. 1
2
L. vehementer. 3
i.e, 9
made
L. caritate incomparabili.
like to.
CHAPTER XIV OF THE PRAISE OF SOLITARY LIFE AND OF THE FIRST LOVERS THEREOF: AND THAT LOVE OF GOD STANDS IN HEAT, SONG, AND SWEETNESS: AND THAT REST IS NEEDFUL: AND THAT SUCH ARE SAVED FROM JAPES, AND ARE NOT SET IN PRELACY
1
JOB in tormentry was taught by the Holy Ghost commendation of many manner of holy hermits knit
the
SAINT into one, that
to say
is
bands
c
Who
*
says
left
onagrum liberum,
who
he commends the freeness of grace, when he
? Second, the putting away and his bands loosed/ when he says 3 to her he gave conversation, when he adds
the wild ass loose
let
of fleshly desires
*
:
;
Third, solitary a house in the wilderness.
when he for
etc?
the wild ass free, and loosed her
etc.
?
First, therefore, :
dimisit
Quls
:
saying :
salt
says
:
:
Fourth, the desire of endless bliss, and his tabernacle in the land of saltness,
truly slakes
not,
but increases thirst
;
and so the
more they have received anything of the sweetness of ever lasting life, the more they desire to have, and the more to taste.
Forsooth John Baptist, after Christ the prince of hermits, life ; and others have
4 tarrying in no desire, chose a solitary
= L illusionibus.
1
deceits
3
C. he putt to. 6s
2
Job xxxix.
*
L. affectu.
5,
6.
THE
64 also chosen
FIRE OF
LOVE
like to a bresse, 1 the
which, says Solomon, has no leader or commander, and goes forth by companies of gifts and virtues. 2 Truly there are bands of nature and of sin, which our Lord has loosed in them, and has confirmed the it,
bands of charity. The house of (the) wilderness
may
also be said to be the rest
holy hermits are sundered from worldly strifes and sins ; and, Christ giving it, they receive the sweetness of a clear conscience, and singing the joys of everlasting love, of a sinner
for
;
and although they rest, refreshed by the most merry heat with sharpness and frowardness they be pricked in body, nevertheless they resolutely 3 hold within their soul praise and :
burning.
when any man what he has he
There is another ill wilderness of pride either prefers himself before all others, or ascribes to the might of his freewill ; of
:
whom
soli*
:
Woe
to the
man
alone
;
if
he
it
said
:
Vat
he has no helper up. turning I speak not of
In the beginning truly of a hermit s runners about 5 that are the slander 6 of hermits
weary with
is
fall
many and divers temptations; but
they are made
after the tempest
movings God insheds the brightness of holy desires, that they use themselves manly in weeping, meditating, and praying, and seeking only the love of Christ, after a little
of
ill
if
while they shall seem to themselves to live more in delight, than in weeping, or straitness of labour. They shall have
whom
they sought ; and whom they they joy and not be heavy. What is it truly to joy but to have the good desired ; of it to think ; and in it to rest ? No marvel that mirth is sweet
Him whom desired
:
they loved
and then
where true
lovers accord,
touching of love 1
3 5
;
shall
;
and where the merry solace
truly unable to be told
in A.V. locust. i.f., gadfly C. with-out birsyng*=L. inconcussc.
L. asilus,
note xxv.
is
is
of the
the desire of
*
Prov. xxx. 27.
*
Eccles.
;
6 *>.,
iv. 10.
scandal.
THE FIRE OF LOVE
65
burning lovers, and the sight and speech of each to the other sweet to them, above honey and the honey-comb.
is
Jeremy be a
truly
commends
solitary life saying
c :
Good
it is
to
has borne the yoke of God from his young l for by the desire and ; solitary and be in peace
man when he
age ; he shall sit contemplation of things everlasting he has raised himself above Whence it is written in scripture Natus non est in himself. :
terra quasi Enoch
2 ;
that
to say
is
None
:
is
born on earth as
Enoch, because forsooth he was taken from the earth. For contemplative men are higher than others both in excellence
work and heartiness of love. Love forsooth dwells in the heart of the solitary if he seek Here he utterly burns and longs nothing from vain lordship. of
he thus clearly savours things heavenly ; and with sings honey-sweetness and without heaviness ; as the to whom he is like in loving mind cries and seraphim to his noble Lover Behold, loving, I burn ; greedily says 3
for light whiles
:
4
desiring.
Thus with
fire
5
untrowed and
thirling
flame
the
soul
gladdens things and heavenlike do I make an end but alway Nor sparkles. happily desiring to that to me is sweet and sicker. I love death going Forsooth the holy solitary, because he suffered to sit in (the)
of a lover
is
burned.
It
all
wilderness for his Saviour, shall receive a golden seat in heaven,
and excellence amongst the orders of angels. And because for the love of his Lord he was clad with vile clothes, he shall do on a kirtle to his heels, everlasting, and wrought with the clearness of his
Maker.
to have a pale marvellous shining of face
shamed not
And
because, taming his flesh, he face, he shall receive a full
and lean ;
and
shall bear a
most
fair
mantle,
inwoven with precious stones, for his despised clothes, among the mighty of Paradise withouten end. And truly because he voided vice, and burgeoning not in jollity of this 1
3
Lam.
iii.
27-8.
L. sinceriter.
F
*
life,
has
Eccli. xlix. 16 (xlix. 14). 4 note xxvi. s piercing.
THE
66
FIRE OF
LOVE
entirely cast out the species of sin, in the burning of the love of God Almighty he has received into himself most sweet
and the sound of singers of songs full of There worthily inshed sweetly into his mind.
heavenly sound is
charity
;
boldly and without dread he goes out from this exile and he that loved most hearing in his end angels songs burningly, going into the Everlasting Hall, shall full worthily
fore
;
be taken up to a degree most joyful, so that with the seraphim may be in a full high seat.
he
As I forsooth, seeking in scripture, might find and know, in the high love of Christ soothly stands in three things And I am expert in mind that heat; in song; in sweetness. :
For if these three can not long remain without great rest. I would contemplate standing, walking, or lying, methought lacked full mickle thereof in myself and me-seemed desolate ; wherefore, constrained by need, that I might have and abide The cause of this I know in high devotion, I chose to sit. I
man stands or walks for some time, his body so the soul is let, and in a manner irks and waxes weary 1 and he is not in high quiet and, it follows, not the for charge, well
for if a
;
in perfectness
;
for,
after the philosopher, 2 the soul
wise sitting or resting.
therefore
that
God
standing than sitting, may far from the height of contemplation.
delighted in full
He
as
yet
know
is is
made more
that he
is
Whence
truly in these three that are tokens of most perfection of Christian religion love, the highest
perfect
without received
all
doubt
is
these three
found
;
after
and
I
the
littleness
have now, Jesu granting, of my capacity.
I dare not make myself even to the saints that have shone in them, for they peradventure have received them
Nevertheless
more perfectly. more burningly feel
Yet shall I be busy in virtue love, more sweetly sing, and more
that I
the sweetness of love.
1
i.t. t
load.
L. pre onere.
*
may
plenteously
Probably Aristotle.
THE
LOVE
FIRE OF
67
Ye err, brethren, if ye trow that none now are so holy as the prophets or apostles have been. Soothly, heat I call it when the mind is truly kindled in love in the same manner, not hopingly For the heart turned into fire gives
and the heart
everlasting
;
but verily,
is
felt to
burn.
the feeling of burning love.
Song I call it when in a soul the sweetness of everlasting is received with plenteous burning, and thought is turned
praise
into song
;
and the mind
is
changed
l
into full sweet sound.
These two are not gotten in idleness, but in high devotion the which the third is near, that is to say sweetness un;
to
For heat and song truly cause a marvellous sweet and also they may be caused by full great ;
trowed.
ness in the soul
Truly there is not any deceit in this plenteousness, is the most Yet perfect ending of all deeds. some ignorant of contemplative life are deceived by the fiend of the midday 2 into a false and feigned sweetness, for they trow
sweetness.
but rather
themselves
But the
it
full
high
when
they are low.
which the
foresaid three things run together, bides altogether unable to be thirled with the arrows of our
soul in
enemy, whiles she
is
continually thinking of the Lover
with mind unsmitten she
raises herself
to
;
heaven and
for stirs
herself to love.
And
marvel not
if
melody be sent
to the soul thus ordinate
and though she continually receives comfortable songs from the Beloved for she lives not as if under vanity, but as
in love,
;
were clad with the heavenly, yea so that she may burn withouten end in unwrought heat and never fall. When she also loves unceasingly and burningly, and as it was before it
said, feels this
most happy heat in her
soul,
and knows herself
subtly burnt with the fire of endless love, plainly feeling her most beloved in desired sweetness, 3 meditation is turned into 1
or dwells in,
3
L. persenciens dilectissimum
and
see note xxvii.
suum
cf.
Ps. xc.
in desiderate dulcore.
6.
THE
68
songs of joy, and nature Wherefore her mirth.
LOVE
FIRE OF
renewed and umbelapped
is
Maker whom
in
heavenly
she has desired with
all
her heart, has granted her to pass without dread and heaviness from the corruptible body, that without heaviness of death she may forsake the world; the which 1 being the friend of light and enemy of darkness has loved nothing but life.
This manner of man forsooth that ought to be chosen neither to
office
is taken to so high love, nor outward 2 prelacy ; nor
to be called to
stone that therefore
it
is
two colours clear as
any secular errand. Truly they are like the which is seldom found, and held most precious and full dear, in which are one is most pure even as gold, and the other
called topaz, the
is
:
heaven when
clearness of
any would
all
it
is
polish
it,
itself its clearness
it
is
is
And
bright.
stones; and nothing
is
overcomes
it
fairer to behold.
made dim, and
truly if
whom we
for surpassing heat of charity,
and to heaven
this
lonely
if
left to
dear.
spake
They
are
before,
are
like to gold
for clearness cf
the which pass the lives of all saints, clearer and brighter among the precious
heavenly conversation stones, that
be
the
But
withholden. 3
So holy contemplatives, of most rare and therefore most
and therefore are
it
all
;
to say the chosen, because loving and having life they are clearer than all other men that
is
have been. But truly who will polish such, that honour them with dignities, are busy to lessen their heat, and in a manner to make their fairness and their clear ness dim ; for truly if they get the honour of principality, they Therefore shall forsooth be made fouler and of less meed. are, or else is
to say
they shall be clearness
1
may
left
to
take heed to
their
studies, that
their
increase.
refers to the soul.
a
C. with-out-forth.
3
i.e.,
retained.
CHAPTER XV
HOW AND IN WHAT TIME I CAME TO SOLI TARY LIFE AND OF THE SONG OF LOVE AND OF CHANGING OF PLACE :
:
was prospering 1 unhappily, and to youth of wakeful age 2 had now come, the grace of my Maker was near, the which restrained the lust for temporal shape and turned it into unbodily halsing to be desired ; and lifting my soul from low things has borne it to heaven, so that I might truly burn in desire for the everlasting mirth, more than ever I was gladdened before by any fleshly company, I
WHEN
or else by worldly softness. process it behoves me preach has set my mind on fire to forsooth spirit solitary have and to love this, the which henceforth to lead according If I will life.
show
truly
this
The
sickness I have taken care.
to the
measure of
my
I
have dwelt
among them
less
that have
Neverthe
flourished in the
world, and have taken food from them. Flatterings also, that ofttimes might draw worthy fighters from high things to low, I have heard. But these out-casting for the sake of one, my soul
was taken up
to the love of
my Maker
;
and desiring
endlessly delighted with sweetness, I gave so that in devotion she should love Christ. The
be
to
up
my
she has forsooth received of her Beloved so that
= L cum
1
C. suld florisch
a
L. vigilantis adolescencic.
infelicitcr florerem, 69
now
soul
which
loneliness
and see note
xxviii.
THE FIRE OF LOVE
70
appears most sweet to her, and all solace in which the error of man abounds 1 she counts for nought.
was wont forsooth
I
to seek rest,
although I went from
For it is not ill for hermits to leave cells for place to place. a reasonable cause, and afterwards, if it accord, to turn again to the same. Truly some of the holy Fathers have done thus, although they have therefore suffered
men
the
murmuring
nevertheless not of the good. The evil truly speak 2 ill ; and if they had abode right there they would also have done that, for it is customary to them. If the covering of
of
;
put by, nothing but stink flies out ; and ill speaking spoken out of the heart s plenty, in which the venom of
a privy is
is
adders lurks. 3
This have I known, that the more men have raved 4 against with words of backbiting, so mickle the more I have grown
me
in ghostly profit.
are those
which
Forsooth the worst backbiters I trusted
before as faithful
have had
I
Yet
friends.
I
ceased not for their words from those things that were pro fitable to my soul ; truly I used more study, and ever I found
God cent
favourable. /
///
,
et tu
him, and thou
I called to
benedicesf that
mind what is
to say
written
is * :
They
:
Malcdi-
shall
curse
shalt bless.
And
in process of time great profit in ghostly joy was three me. Forsooth three or four months, given years, except were run from the beginning of the change of my life and
of
my
mind, to the opening of the heavenly door
;
so that, the
Face being shown, the eyes of the heart might behold and see by what way they might seek my Love, and unto Him con
The door forsooth yet biding open, nearly tinually desire. a year passed until the time in which the heat of everlasting love was verily felt in heart.
my
I
was
1
C. cncressis.
3
Matt. xii. 34 ; Luke vi. 45. C. ha fonnyd=-L. insanierunt.
4
sitting forsooth in a chapel,
and whiles
I
was mickle
3
note xxix.
5
Ps. cviii, 28 (cix. z8).
cf.
THE
FIRE OF
LOVE
71
with sweetness of prayer or meditation, suddenly me a merry and unknown heat. But first I
delighted
I felt within
wavered,
1
for a
long time doubting what
it
could be.
expert that it was not from a creature but from because I found it grow hotter and more glad.
my
I
was
Maker,
unhoped for, sensible, and sweet-smelling heat, months and some weeks have out run, until the inshedding and receiving of this heavenly and ghostly the which belongs to the songs of everlasting praise sound Truly
in this
half a year, three
;
because it and the sweetness of unseen melody be known or heard but of him that receives it, whom ;
2 to be clean and departed
Whiles
in
truly I sat
the noise as
were of
it
not
behoves
from the earth.
this
before supper, as I could, I
may it
same chapel, and 3
sang psalms,
I
in the night beheld 4 above me
readers, or rather singers.
Whiles
also
took heed praying to heaven with my whole desire, suddenly, I wot not in what manner, I felt in me the noise of song,
I
and received the most liking heavenly melody which dwelt with me in my mind. For my thought was forsooth changed to continual song of mirth, and I had as it were praises in 5 and in my prayers and psalm saying 6 I meditation, uttered 7 the same sound, and henceforth, for plenteousness of inward sweetness, I burst out singing what before I said, but
my
I was not forsooth privily, because alone before my Maker. known by them that saw me as, peradventure, if they had known me, they would have honoured me above measure, and so I
should have lost part of the most
fair
flower, and should have
fallen into desolation. 8
In the meanwhile wonder caught me that I should be taken up to so great mirth whiles I was in exile ; and because God
gave 1
4
6
8
gifts to
me
that I
note xxx. note xxxi.
C. saluys sayand C. forsakynge.
knew
not to ask, nor trowed I that
= L. psalmos. 3 C. saluys separated. L. ct quasi odas habui meditando. 7 C. L. psalmodia. scheuyd L. edidi.
2 5
THE
72
FIRE OF
LOVE
any man, not the holiest, could have received any such thing in this life. Therefore I trow this is given to none meedfully, but freely to whom Christ will ; nevertheless I trow no man receives it unless he specially love the Name of Jesu, and in so mickle honours It that he never lets It pass from his mind except in sleep. that,
fulfil
may
I
trow that he to
whom
it
is
given to do
the same.
Wherefore from the beginning of the high degree of Christ
s
love, the
changed soul unto which, God granting,
my
was able to attain in which degree I might sing God s praises with joyful song I was four years and about three months. Here forsooth, with the first disposition of love gathered into this degree, she bides to the very end 1 ; and also after death I
she shall be
more
burning of charity it
shall receive
not a
its
because here the joy of love or begun, and in the heavenly kingdom most glorious ending. And forsooth she perfect
:
is
set in these degrees in this life, but she ascends not into another degree ; but, as it were confirmed in grace, as far as mortal man can, she rests. profits
little,
Wherefore without ceasing I desire to give grace and praise to God, the which both in dis-eases, heaviness, and perse cution gives me solace; and in prosperity and flatterings makes me with sickerness await an endless crown. Therefore, in Jesu joying, I continually yield praise ; the which has vouch safed me, least and wretched, to mingle with sweet ministers, from whom songs of melody, yet heavenly, spring forth through the
Spirit.
Continually with joy shall I give thanks because He has made my soul in clearness of conscience like to singers clearly
burning
in
endless love
;
and whiles she loves and seethes z
changed mind, resting and being warmed by 3 greatly enlarged by desire and the true beauty
in burning, the
heat, and
L. Hie nempe cum prioribus ad ipsum permanet vsque in finem. a 3 C. sprecd. C. bolnes. 1
dispositiuis
status,
THE
FIRE OF
LOVE
73
of lovely virtue, blossoms 1 without vice or strife in the sight of our Maker ; and thus bearing praise within herself, gladdens the longer with merry song and refreshes labours. Many and great are these marvellous gifts, but
the gifts of this
way none
are such as those
which
full
among dearly
figure confirm the shapeliness of the unseen life in the loving soul ; or which so sweetly comfort the sitter, and being in
comforted, ravish him to the height of contemplation and the accord 2 of the angels praise.
Behold, brethren, I have told you how I came to the burning of love, not that ye should praise me, but that ye should glorify my God, of whom I received illc good deed that I
had
;
and that ye, thinking that
are vanity, 1
may
all things under the sun be stirred to follow, not to backbite.
C. spryngis.
i.e.,
harmony.
CHAPTER XVI THE PRAYER OF THE POOR, AND THE LOV ING AND DESIRING TO DIE AND OF THE PRAISING OF GOD S CHARITY :
the devout poor man is noyed on account of he will, pray and say
WHEN
defaults, he can, if
his
:
Lord my God, Jesu Christ, have mercy on me and vouchsafe to behold the grievous yoke that is put upon my body, and therefore tarries not to cast down my soul. My flesh truly fails in the griefs of this life ; wherefore also ghostly For all that I had in this world or of virtue is made weary.
world
this
is
ended, and nought
is left
but that
Thou
lead
my
where my treasure is most precious and Wherefore I substance richest, and unfailingly abides.
soul to another world
my
shall live
without default
and joying
my
in
Thee,
Treasure, and
Thee
I
;
be endlessly fed. Thou truly art the Desire of my heart; and because of
Thee,
spake thus to death
me, living but yet mortal desires thee ?
for
then
I shall
have Thee.
:
Death, where dwellest thou
to
Who
;
I shall
I shall perfectly see
And
O
all
I shall joy without sorrow and loving Thee, seeing Thee,
I shall
;
without irksomeness
love
?
Why
?
Why
comest thou so
halsest
late
thou not him that
1 enough to think thy sweetness, that art the end of of the desire, the gate of unfailing yearnsighing, beginning
is
1
L. excogitare,
/./.,
find out
74
by thinking.
THE FIRE OF LOVE
75
Thou art the end of heaviness, the mark 1 of labours, ing ? Behold I grow hot 2 the beginning of fruits, the gate of joys. if thou come I shall forthwith be safe. and desire after thee :
what I Ravished, truly, because of love, I cannot fully love shalt Thou desire after, until I taste the joy that give to me. to it so befalls forsooth because If it behoves me, mortal through thee as all my fathers have gone, I pray thee from me abide not long Behold, I truly tarry not mickle ; burn ; and yet thee I for I desire to die love for ; ; languish pass
!
Saviour Jesu, for truly not for thee, but have had thee, I trow to see withouten end.
my
O Death,
doom
whom,
after I
needy man, whose soul, to the man, forsooth, ; nevertheless, and Christ contemplating heavenly things, and truly loving After death fire of the Holy Ghost. with the burned sweetly
how good is
is
thy
made sweet by
to
love
taken soothly to songs of angels ; because now being music of the spirit. purged, and profiting, he dwells in the he
is
marvellous shall he die, the which when thought pithily upon that sweet Name ; and with the companies meeting him, with heavenly hymns and honour, he
And
in
melody
full
alive
be taken into the hall of the Eternal Emperor, being dwellers in the seat of the blessed.
shall
among heavenly
To
chanty truly brought him, that he should thus live in inward delight, and should gladly suffer all that happens, and should think on death, not with bitterness but with sweet ness.
this has
Soothly then he trows himself truly to
given him
live,
when
it
is
from this light. sweet Charity, thou art plainly the dearest sweetness ; that catchest and takest the mind to thy love ; and so clearly thou moistenest it that quickly thou makest it despise all passing to pass
3 after things and vain joys, and only to marvellously yearn mine all hast come into and desires. Thou behold, me, thy 1
L. meta,
3
C. to
anhelare.
i.e.,
=
2 C. I bolne L. en estuo. goal, or turning-post. L. et in tuis solomodo desideriis mirabiliter
couett.
THE
76
FIRE OF
LOVE
inward 1 soul
is fulfilled by the sweetness of heavenly mirth, and plenteous in the fervour 2 of ghostly joy. Therefore truly I long after love, the fairest of flowers, and I am Would God I inwardly burned by the flame of fire.
might go from the dwelling of this exile Thus it warms, man thinks not how, save that he feels solace in himself; the heart singing ditties and taken captive with !
the charge of charity.
Soothly this that
thus receive
I
is
most
merry, and I nearly die while it is thus made steadfast with burning love. Now grant my best Beloved that I may cease; for death, that
Although were set
I
it
loving song 1
C.
many
am
dread, shall be to
stable in Paradise,
as
heavenly music.
and there sweetly
in the delights that
all ]?e
me
sitting in (the) wilderness, yet I
inar forpartis.
my
is
am now
sounding a
Love has given me. 3
as
C. boylinge.
CHAPTER
HOW
XVII
IS GOTTEN BY CLEAN AND OF IMPERFECT LOVE AND FAIRNESS. AND OF THREE MIGHTS OF GOD S LOVE: AND OF THE RICH AND POOR: AND OF ALMS
PERFECT LOVE
NESS AND LOVE:
cleanness of conscience and plenteousness of ghostly gladness and inward mirth, rises the song of joy and the
FROM
!
I
i
I
No burning of endless love in a mind loving truly. marvel that loving in this manner, love has been perfectly had, great in desire, with a moving altogether dressed to God, and by no letting removed from His love
;
withouten
strife
of vain
thoughts, constantly cleaving to Christ ; in Jesu ever joying from Him never distracted ; with ill never moved ;
;
whom
dead
never deceive or cast
flies
down from
the sweetness of the
|
1
t
i
i
ointment. 1
The world, the flesh, and the devil have none effect upon him, although they prick him ; but he treads them under his Withouten seething he feet, setting their strength at nought. boils 2
;
he loves with great desire ; he sings with sweetness; he is delighted in God without gain;
he shines with heat standing
he
;
discomfits
3
all
He contemplates with unbroken up-going. things ; he overcomes all things ; of all the him
things that he likes nothing seems to 1
Eccles. x.
3 i.e.,
impossible.
i.
he yearns in love without inward conflict
sine conflictu.
Truly
3 i.e.,
= L.
vanquishes.
ffervet
THE FIRE OF LOVE
78 whiles any
man
is
busy to love Christ with
We are turned
all
his strength he
sweetness of eternal
feels in himself, forsooth, great
we
truly to Christ if
life.
Him
strive to love
with
Certain, so marvellous a Thing is God and so liking to see, that I wonder that any man can be so mad and go out of the way that he should take no heed to the sight of
our whole mind.
Him
Truly not he
in his soul. is
things loved of
great
;
that does great and
but he that loves
God
mickle
many
great, and
is
God.
Philosophers forsooth have travailed mickle, and yet with And many that seemed Christ out fruit they have vanished. ians have done great things and showed forth marvels, 1 and yet they were not worthy to be saved ; for the plenteousness of the heavenly crown is not for the doers, but for the lovers
of God.
Lord Jesu, I ask Thee, give unto me movement in Thy love withouten measure ; desire withouten limit 2 ; longing withouten
order
;
better the love of
reason
is
tempted.
burning without discretion.
Truly
the
Thee
it is ; for neither is, the greedier by 3 dread it restrained, nor by thronged, nor by doom No man shall ever be more blest than he that for
greatness of love can die. mickle. In all other things
No all
creature truly can love too is too mickle turns to vice,
that
but the more the strength of love surpasses the more glorious it shall be. The lover truly languishes if he has not by him the likeness of that he loves. dilecto
Therefore
quia amore langueof that
that I languish for love. not that I love, for love I
is
to say
it
is
said
Show
:
:
to
Nunciate
my
As who should say Because wax slow also in body. :
Forsooth turned to Christ with
all
my
am
heart, I
love I see
tied first
by true penance, and so forsaking all things that long to vanity, after the taste of ghostly sweetness, I shall be ravished to sing in songful and godly praise. 1
L. mira.
3
C. maner.
3
Whereof i.e.,
I
distressed.
say
:
*
Ego cantabo Cant.
v. 8.
THE FIRE OF LOVE meo 1
iilecto
That :
is
;
and
to say;
In thee
is
ever
in
the psalm
In
:
79 mea semper?
cantatlo
te
To my love I shall sing my song. No marvel
;
and
in the psalm:
that they therefore
have lived in God s love, and sweetly have burned in inward flagrance 3 withouten dread, in death shall pass from this light, but truly with joy ; and after death ascend to the ;hat thus
heavenly kingdoms.
Therefore
it is
God s am wounded by
said of the flame of
mind to wound it. made to languish for the
<I
love
my
love that
it
takes
charity, and
I
am
whereof it is said, Amore and to moisten it, that it so :
for love I languish ; goes out towards the Beloved that it forgets the self and all Therefore he says Pone me ut other things besides Christ. 5 As a token set me signaculum super cor tuum j that is to say
langueof
:
:
on
Thy heart. What is love but the transforming Or love is great desire for loved ?
of desire into the thing the fair, the good, and
with continuance of thought going in to that thing that loves, the which, when it has, then it joys ; for joy is not All those loving are truly made like to caused save by love. their love, and love makes him that loves like to that that is
lovely, it
loved.
Truly neither God nor other creature
disdains or forsakes 6
things say they would be loved, and
to be loved, but gladly are gladdened by love.
all
love of the world or of
women.
They are not heavy truly in loving unless they have loved an unkind thing ; or if they trow they can not have that thing they have lovingly sought. This is never so in the love of God, but ofttimes this in the happens
I I-
dare not say that all love is good, for that love that in creatures than in the Maker of all
more delighted and
sets the lust 1
3 5
Isa. v.
is
things,
of earthly beauty before ghostly fairness, Ps. Ixx. 6 (Ixxi. 6).
i.
C. flayr = L. flagrancia. Cant. viii. 6.
4
Cant. i.e.,
v. 7.
refuses.
is ill
THE FIRE OF LOVE
8o and to be hated
for
;
turns from eternal love and turns to
it
temporal that can not
Yet peradventure
last.
it
shall be the
and joys more to love and be loved punished ; than to defile or be defiled. The fairer a creature is, the more lovable it is in the sight of all. Therefore some were wont to health from a busily get shapely form rather than from a for
less
it
desires
And despised, which has many occasions of bringing to ill. nature teaches the fairer the thing, the more to be sweetly loved. Nevertheless ordinate charity says the greater the good, the more
to be loved
for ilk fleshly beauty is as ; but and ofttimes hay, lightly vanishing, godliness truly bides God chooses the sick and despised of the world, and forsakes the it
is
:
strong and
Wherefore
fair.
it
said in the
is
Tradidit psalm eorum in manus :
in captivitatem virtutem eorum, et pulcritudinem *
inimici
;
age, and
to say : Their strength has he given to their fairness into the hands of their enemies.
that
<
is
Habens fiduciam English Having
in another place es 2
that
;
is
in
:
:
bond
And
in pukritudine tua y fornicata
trust in thy fairness, thou
done fornication.
hast It
of love also to melt the mind
is
mea
liquefacta
soul
was molten
est^
as
my Love
love melts the heart in
man
spake.
God
made one with the
is
as
;
ut dilectus locutus est z
it is
written
that
;
Anima
:
to say
is
:
My
Truly sweet and devout
sweetness, so that the will of
s
will of
God
in
wonderful friendship.
In which onehood such sweetness of liking heat and song is inshed into a loving soul, how great the feeler cannot tell.
Love
forsooth has strength
in spreading,
in
knitting, and
4
for it spreads the beams of In spreading 6 truly its goodness not only to friends and neighbours, but also to In knitting* truly for it makes lovers enemies and strangers. :
turning.
:
one
in
deed and will
;
and Christ and every holy soul *
1
Ps. Irxvii. 6 1 (Ixxviii. 61).
*
C. lufe forsoth has strength
turnynge, *
i.e. t
*.<?.,
Ezek.
xvi. 15.
3
it
Cant.
makes v. 6.
spreding, in knytynge a diffusive, unitive, and transformative strength.
diffusion.
in
6 i.e.,
and
uaioa.
THE FIRE OF LOVE He
one.
turning
1
draws to God is one onehood of will.
truly that
but in grace, and 2
spirit,
not in nature
Love
in
has also
a
turns the loving into the loved, and Wherefore the heart that truly receives the
strength, for
ingrafts
81
him.
it
Ghost is burned all wholly and turns as it were into fire ; and it leads it into that form that is likest Else had it not been said to God. Ego dixi dii estis et flii I have said ye are gods, and Excehi omnes* ; that is to say of the Holy
fire
:
C
:
are
all
the children of the high God. men have so loved each
other 4 that they soul in them both.
Forsooth some
nearly trowed there were but one Truly the man poor in worldly goods, though he be rich
mind, is far from such love. It were marvel truly if he that behoves ever to take and seldom or never can give, in
had a friend in the which he might trust in all things. By others, therefore, trowed unworthy of true love, he has a stead fast friend,
Christ
ever he will.
God
s
is
Him
and of
;
he can faithfully 6 ask whatso s help fails, without doubt
Truly where man
near.
Nevertheless
it
were more
profitable to the rich if he chose
a holy poor man to his special friend, with whom he would share in common and gladly give him all that he had, yea
more than the poor best
and kindest 6
wills,
and love him affectionately as his said unto the rich,
Therefore Christ
friend.
Make you friends, meaning, forsooth, the God s friends; and gladly God gives to
*
holy poor who are the true lovers of
Such poor, for their love, the joys of Paradise. Soothly I trow that such rich should be well pleased with their friendship !
But the
verse
now
pauper habebit amicum has a friend.
Some 1 />.,
3
s
true that saith
is
*
;
The
rich soothly I
transforming.
Ps. Ixxxi. 6 (Ixxxii. 6). i.e.,
confidently
:
Pontus
sea shall be dry
have found
giving 3
4
6
erit siccus
when as
a poor
cum
man
they thought
C. and beris in to hym. C. to-gidyr so has lufyd. L. gratissimum.
THE
82
FIRE OF
LOVE
meat to the holy poor, who would not give clothing or other necessaries, trowing it were enough if they gave but meat and so they make themselves [half] friends, or in part ; their
:
caring no more for the friendship of the good poor than of And all things of any price that might be the evil poor. for themselves and their children. save And so given, they
the holy poor are holden no more to them but as they are to others of their good-doers, that give them clothes or other And yet, what is worse, the poor seem a full great goods.
burden to the rich.
CHAPTER
XVIII
OF THE PRAISE AND MIGHT OF CHARITY: AND OF FORSAKING THE WORLD: AND OF THE WAY OF PENANCE TO BE TAKEN
HARITY
the queen of virtue
is
;
the fairest star
;
the
beauty of the soul that does all these things in the soul that \Jis to say, it wounds her ; makes her languish ; moistens, melts and makes fair ; it gladdens and enflames ; whose I
:
ordinate deed all
No love.
out
is full
It
fair habit.
behoves without doubt that
be truly called virtue, be rooted in chanty. virtue can be truly held that has not been set in God s
virtue,
if it
Soothly he
God
s
less privy.
who
Shown
and good deeds with were precious stones into a bottom and known that all deeds that men do
multiplies virtues
love, casts as it is
it
help not in the end to get health, if they be not done in the Wherefore, since it is charity of God and of their neighbour. charity only that makes us blessed, we ought to desire rather to lose our life than in mind, or mouth, or deed, defile charity. In this the strivers with sin joy ; in this the overcomers are
crowned.
Truly
ilk
Christian
is
imperfect that cleaves
with love
to earthly riches, or is joined to any worldly solace ; for he forsakes not all that he has, without which no man can come
to perfection. 1
When
any man truly
perfectly, he studies to do away ff.
Luke 83
all
xiv, 33
desires to
love
things, inward
as
God well
THE FIRE OF LOVE
84
outward, that are contrary to God s love and let from His And that a man may do that truly he has great business, 1
as
love. for
he
shall suffer great strifes in
shall find sweetest rest in
We to
have heard
This
life.
therefore
is
is
the
truly that
the
way
called strait
;
doing
it
:
afterwards truly he
that that he seeks.
way
is
strait
that
leads
of penance that few find, the which for by it, and it be right, the flesh is
2 from unlawful solace of the world, and the soul stripped 3 is restrained from shrewd pleasure and unclean thoughts, and the of God. dressed to love But this is seldom found is only
men, for nearly none savour that which belongs to God but they seek earthly joy and in that they are delighted, wherefore following their bodily appetite, and despising their
in
:
ghostly, they forsake
all
the ways that are healthful to their
4 them soul, and they abhor be borne by their lust.
as strait,
sharp,
and unable
to
Nevertheless every mortal man ought to consider that he come to the heavenly kingdom by the way of riches
will never
and
fleshly
Christ
iuam 5
:
;
liking and lust,
since,
forsooth,
it
is
written ot
Quod oportuit Christum pati, et it a intrare in gloriam that is to say that Christ behoved to suffer and so :
enter His joy. we shall follow
we
If
Him
;
be
members of our Head, Jesu
and
Christ,
we love Christ, it behoves are we not His members, for
if
us go as He has gone ; else from the Head we are divided. Truly if we be sundered from
Him it is greatly to be dreaded, for then are we joined to the fiend, and in the last doom Christ is to say C I have not known you. He, truly, :
by a noyous gate and strait way entered to heaven ; how should we, that are wretches and sinners, be made rich by the poor, and feed our lust with unlawful things and flatteries
of this world, and
all
1
L. diligenciam.
*
C. vg.
vanity and softness of flesh and desire 3 s
C. nakkind.
Luke
xxiv. 26.
3
j.^ depraved.
THE FIRE OF LOVE for
to
delight,
come
85
and nevertheless reign with Christ
in
the
life
?
Christ
when He was rich
are poor there
is
became poor 1 i and when we
for us
nothing that
we
so mickle covet as to be or
when He was Lord of all is become the Servant of all and we, whiles we are unprofitable and unworthy servants, yet would we be lords of all. He, when He was great God, is become a meek Man and we, when we seem plenteous.
Christ :
:
and simple men, because of pride we raise ourselves in mickle as if we were gods. He was conversant with men
are sick as
that
He
our
all
might
Therefore
meek our
raise us
to
the heavens
:
and
we
through
desire earthly things.
life
it is
will to
shown His
;
that
we
nor busy
love
we
Him not, for we will not to fulfil what ilk day we
ask, saying : Fiat voluntas tua sicut in coelo et in terra ; will be done as in Leaven and in earth. In vain forsooth such
Thy
men trow
to receive the heritage with
them
that are chosen
for they are not partners of Christ s gainbuying, the their wicked and unclean works, despise the blood
we
;
which, by
by which
are gainbought, and freely yield themselves to the bondage
of the fiend. x
2 Cor.
viii.
9.
CHAPTER XIX OF MIND VANITY OF THE WORLD LOVE OF GOD AND UNION WITH OUR NEIGHBOUR AND WHETHER PERFECT LOVE CAN BE LOST AND GOTTEN IN THIS WAY OF FAIRNESS
;
;
;
:
1
be gladdened in fairness know it well, for the of thy mind shall make thee beloved of the highly Fair if for love of Him only thou keepest it undefiled. Soothly the corruptible flesh with all its beauty
thou
fairness
IF
feeble
full
is
beguiles in this
all its
and to be despised, because, soon passing, it Therefore the virtue of our life stands
lovers.
that vanity being despised unpartingly to truth. :
and spurned, we cleave
All earthly things which are desired on earth are vain ; true soothly are the heavenly and eternal which can not be Ilk Christian man in this shows himself truly chosen seen.
of God, that he sets these
at nought his he and receives thereof God, a privy sound of love that no man umbelapped with worldly desires knows, being wretchedly withdrawn from the savour But no marvel that the shining soul, utterly of heavenly joy. intent 3 to the love of the everlasting and inwardly desiring
things
earthly
;
2 in desires are altogether spread
Christ,
is
wont
to
have his heart
plenteousness of sweetness 1 *>.,
in this
life=L, in
;
uia.
s
capacity fulfilled
so that in this flesh 2
86
L. dilatatur.
3
with
made merry, C. barely
THE as
were with angels
it
LOVE
FIRE OF life,
87
they are gladdened with songful
mirth.
Therefore heart loves
if
it is
our love be pure and perfect, whatever our Truly if we love ourself, and all other
God.
God and
for God, what For when our God truly is loved by us with a whole heart and all virtue, then, without doubt, our neighbour and all that is to be loved, If therefore we shed forth our heart is most rightly loved. before God and in the love of God being bound with Him, and holden 1 with God, what more is there by which we can
creatures that are to be loved, only in other in us and in them love we but
love any other thing ? Truly in the love of
Therefore
as
in himself but
God
to
all
also,
and
Him. heart
the
knows
he
is
love
man,
proved to love
nothing are loved by and love
:
man
forsooth that truly loves
;
God
feels
nothing in
his
none other thing nought but whatso he has he loves for God, and he
God, and
but
else has
to love Christ
neighbour.
be given to Himself. All desires movings of the mind, He desires be fastened in
all
He
God is the love of my God knows not but to
God. Also all that we Well of love we yield because He commands
the heart of
that
?
he that loves
so he that truly
all
Him
if
he
feel
nought but that God wills he should love wherefore nothing but God he loves and so all his love is God. For sooth the love of this man is true, for he conforms himself to his Maker, the which has wrought all things for Himself; and so he loves all things for God. loves
:
Soothly when the love of the everlasting is truly kindled our souls, without doubt all vanity of this world and all fleshly love is held but as foulest filth ; and whiles the soul
in
devotion, she desires nothing but the of the Maker. pleasance Marvellously she burns in her self with the fire of love, that, slowly profiting and growing is
given
to continual
1
L. ct apud
deum
dctento.
THE
88
FIRE OF LOVE
in ghostly good, henceforth she falls not into the slippery
way
and the broad that leads to death, but rather, raised up by a heavenly fire, she goes and ascends into contemplative life. life is not perfectly gotten of any of tears, even a little, unless first his heart inflamed from its depths with the torches of eternal love
Truly contemplative
man [is
in
this vale
1 so that ] he feels
science
he
marvel a
tasting sweetness greatness of love. as
it
with
it
burn with the
fire
of love, and his con
knows molten with heavenly sweetness. So no man is truly made contemplative whiles both and feeling burning he nearly
And
therefore he
for the
dies
fastened in the halsing,
is
were bodily, of endless love for contemplating unceasingly all his desire, he busies him to go up to see that ;
undescried 2 light.
man knows to grant no whose love now languish
Forsooth such a
God
comfort in his soul but
s,
in
end of his life he is made to desire, crying the psalmist with Quando veniam et apparebo ante grievously 3 is to When shall I come and appear Dei that ? say faciem ing
to
the
:
:
before the face of
my God
This is perfect love. whether this standing
?
But it may not incongruously be asked
in love, once had, may at any time be man whiles can sin he can lose charity ; but Truly not to be able to sin belongs not to the state of this way but 4 of the country above : wherefore ilk man, howsoever holy he lost.
be in this
life,
yet he can sin and mortally no pilgrim of this
the dregs of
for
;
sin are fully slakened in
life
common
after
there were any such the which neither desire Truly nor could be tempted, they should belong to the state of
law.
if
heaven rather than of
this
way
;
nor were
not to default, whiles they can not such be living anywhere in flesh the
flesh]
the
flesh
desires
5 ;
and
1
note xxxii.
4
L.
non
against
after *
the
sin.
spirit,
the inward
[I
[for, I
speak for myselr,
and the
man
I
L. incircumscriptum.
est in statu vie, set patric.
meed to them wot not] if any
of
it
am
against
spirit
God s
glad in 3
ps
*
Gal.
.
xlii. a.
v. 17.
THE FIRE OF LOVE law,
1
but
I
know
89
not yet so mickle love that I could utterly
ilake all fleshly desire. I trow that there is a degree of perfect the shall which whosoever attains he never afterwards love, For truly it is one thing to be able to lose, and lose.
Nevertheless
to hold, what he will not leave although he can. perfect truly abstain themselves, as mickle as in them from ilk thing by which their perfection can be destroyed
mother alway
The is,
3r
else
Truly with the
let.
freeness
of their
list
2
they with the grace of God, with which they are busily stirred to love, to speak and do good ; and they are withdrawn from ill of heart, mouth, and work. are
fulfilled
When man
is
perfectly turned to Christ he and he fastens himself immovably 3 Maker, as far as he is let by
therefore
despises all passing things, to the desire only of his
Then no mortality because of the corruption of the flesh. the his first heaven it were as marvel, manly using might, being opened, with the eye of his understanding he beholds the citizens of heaven ; and afterward he feels sweetest heat as
were a burning fire. Then he is imbued with marvellous sweetness, and henceforth he is joyed by a songly noise. This therefore is perfect charity, which no man knows but he that receives it ; and he that has received never leaves it sweetly he lives, and sickerly shall he die. it
:
1
C. lufc
* i.e.,
;
cf.
choice
Rom.
= L.
vii. 22,
arbitrii.
and
see note xxxiii. 3
i t g.
t
allowed.
CHAPTER XX OF THE PROFIT AND WORTHINESS OF PRAYER AND MEDITATION
/CONSTANT this
prayer
stableness of
helps
mind
mickle to get and
for
;
hold
to
be grounded in mind
if it
v^it undoes the might of fiends. Though God truly knows all things, and before we ask anything He knows
we
perfectly what many causes.
will
we ought
yet
ask,
to
for
pray
Because Christ gave example to us to pray when He 1 alone on the hill in prayer. And because it is the
nighted
commandment i*iim
orare,
et
of the Apostle, Sine intermissione orate.
behoves to pray, and not to fail. Also that we may be worthy of grace in this
Soothly in
ye.
it
time to come
:
wherefore
c
Ask and ye
3 that asks receives, and to the caller
it
fulfilment.
shall be
Truly thoughts and
and joy
opened.
desires
know when
life,
shall receive.
Also because the angels offer our prayers to their
Oportet
Withouten ceasing pray
non deficere?
God
He
4
to help
are bare
and
God ; yet angels open worthy and holy things and are inflamed greatly with the love of eternal life, by God s showing and by the experience of their outward deeds, because they see them serve God only. A Wherefore the angel said to Daniel Vir deslderiorum es. b only to
saints think
(
:
man 1
3
5
thou art of
desires.
2 I Thess. v. 17 L. pernoctauit. In A. knocken is written in the margin.
Dan.
ix. 23
;
r.
n. 90
;
Luke xviii. 4 Luke xi.
i.
9, 10.
THE FIRE OF LOVE
91
Also because by the continuance of prayer the soul is burnt the fire of God s love ; our Lord truly says by His Nonne verba mea quasi ignis, et quasi malleus conterens rophet Are not my words as burning fire, and as a etras? 1 nth
:
The
breaking stones ? 3 loquium tuum vehementer lallet
But there
are
many
psalm also
Ignitum ; hugely burned. thy speech [now] that forthwith cast out the word *
says
:
is
mouth and heart, not suffering it there to and therefore they are not burnt with the eat of comfort but bide cold in sloth and negligence, even fter innumerable prayers and meditation of scripture, because f
God from
est
in
Drsooth
them
the
;
neither
they
pray
nor
meditate
in
mind
;
whiles
thers that put back all sloth are within a short while greatly urned, and in Christ s love full strong.
Therefore hat
follows full well
it
to say
is
:
And Thy
:
Et
servus tuus dilexit illud
servant has loved
;
Therefore
it.
that ruly is he burned because Thy word, Lord, he loved ; 3 it Thee he has and after to work. to 5 to say ponder, has of both received Thee than sooner Thine, [and ought
Thee and Thine. Others serve Thee in order to have 4 Thine] and for Thee they care little. Truly they feign they vould be under Thy service, to get worldly honour and to
eem bund
glorious among men ; but whiles they joy to have a few things, they lose many ; because of Thee and
Thine, and themselves and theirs. It also behoves us to pray that we may be saved ; therefore c fames warns, saying Orate pro invicem ut saheminif Pray for :
/ourselves, that ye be saved.
Also that tinually it
we
occupied
be not in
6 slow, and that we be con therefore it is said Vigilate
made
good
:
:
orate ne intretis in temptationemj that
1
3
is
c
to say
:
Wake
Jer. xxiii. 39. C. to se =3 L. meditari.
*
Ps. cxviii. 140 (cxix. 140).
*
note xxxiv.
slothful.
7
Matt. xxvi.
$
41.
Jas. v. 16.
ye
THE FIRE OF LOVE
92
and pray, that ye enter not into temptation. Truly w ought ever to pray or read or meditate, with other profitabl deeds, that our
enemy never
find us idle.
But it must be taken heed to with all busyness that w wake 1 in prayer, that is to say not be lulled by vain thoughts that withdraw the mind and make it forget whither it bound and alway let, if they can, to overcome the effect o devotion the which the mind of the pray-er would i
;
if
perceiv<
he prayed with wakefulness, busyness and
desire.
1
watch. C. with handis ]?oghts cionibus non sopiamur. i.e.,
3
not be
ended = L. inanibus
cogita-
CHAPTER XXI THAT CONTEMPLATIVE LIFE IS WORTHIER AND MEEDFULLER THAN ACTIVE. AND OF BOTH PRELACY AND PREACHING some
truly
it is
doubted which
life is
more meedful and
It seems to not a few contemplative or active. that active is meedfuller because of the many deeds and
better
BY
;
But these err unknowingly, for they teachings that it uses. .now not the virtue of contemplative. Yet there are many ctive better than some contemplative ; but the best contemilative
are higher than the best active.
we say the contemplative life is altogether the the sweeter, the more worthy, and the more meedful as o the true meed, 1 that is joy of the un wrought good, because Therefore
tetter,
the contemplative) more burningly loves God. And more jrace is asked if contemplative life be led rightly, than active. The reason of more fervent love in contemplative life [than
n active
is
ind body,
because in contemplative] they are in rest of mind taste the sweetness of eternal,
and therefore they
)efore all mortal love.
The
active truly serve
God
in labour
outward running about, and tarry but little in inward rest, wherefore they can not be delighted save seldom and the contemplative soothly love as if .hortly they were conind
;
within the halsing of their Beloved. Forsooth some gainsetting 2 say active life is more fruitful ; :br it does works of mercy, it preaches and works other such
:inually
:
1
C.
als
2
enens verray meed.
opposing. 93
;
THE FIRE OF LOVE
94 deeds
;
wherefore
more
it is
meritorious.
I say,
nay, far sucl
works belong to accidental reward, that is, joy of the thiri| wrought. And so one that shall be taken into the order o angels can have some meed that he that shall be in the orde of cherubim or seraphim shall not have ; that is to say joy o some good deed that he did in this life, the which another without comparison surpasses in God s love did not it happens that some one of less meed is good,
that
Also ofttimes
and preaches
and another preaches not, that mickle more one better because he preaches ? No but the one that loves more is higher and better, although he be Is
loves.
less
in
;
not
this
;
he
preaching
shall
have
some
meed,
because he
1 preached not, that the greater was not worthy of. Therefore it is shown that man is not holier or higher
the
Truly God
outward works that he does.
that
is
for
the*
Beholder of the heart rewards the will more than the deed.
The
deeds truly hang on the will, not the will on the deeds. For the more burningly that a man loves, in so mickle he
ascends to a higher reward. Truly, in true contemplative men, there is a full sweet heat and the plenteousness of God s love abiding, from the which a joyful sound
is
sent into
never found in active
them with untrowed mirth
men
;
and
this
because they take not heed only to heavenly things, so that they might be worthy to And therefore active life is worthily put behind ; joy in Jesu. is
and contemplative is
life,
worthily preferred. Wherefore in the
in this
life,
in this present
litter
2
and
in the life to
of the true Solomon the
come
pillars
The pillars of are of silver and the resting-place of gold. 3 the chair are the strong upbearers and the good governors of holy kirk clear
and 1
3
;
in
these are of silver, for in
preaching
C. )?e more. Cant. iii. 9.
full
of sound. 4
*
conversation they are
The
gold resting-place
C. meetbuyrd L. sonori.
;
note xxxv.
THE ire
contemplative
95
on the which, being in high ; His Head, and they forsooth in
rest,
Him
are of gold, for they are purer and of living, and are redder in burning of
These
rest.
in
learer
OF LOVE
men
Christ especially rests
ingularly
FIRE
honesty oving and contemplating.
God ill
has foreordained His chosen to
forsooth It
services. offices,
is
but
not given truly to ilk
man
has that that
is
fulfil
divers
to execute or
fulfil
most according to
his
Wherefore the Apostle says Unicuique nostrum data Christi 1 ; that is to gracia secundum mensuram donationis To ilk one of us is grace given after the measure of
.itate. ?st
man
ilk
:
>ay:
Christ s gift.
Some
truly
death 2
their
God
preach
writing
;
do alms of righteously gotten goods ; others to the truth; others clearly and strongly
defend s
word, and others show their preaching in their God great penance and wretchedness
others suffer for
this life ; others, by the gift of contemplation, are only 3 But busy to God and set themselves straitly to love Christ. without doubt, among all estates that are in the kirk, they that .are become contemplative joy with a special gift they are in
:
now
worthy with singing to joy in
God s
love.
any man might get both lives, that is to say contemplative and active, and keep and fulfil them, he were full great ; that he might fulfil bodily service, and nevertheless feel the heavenly sound in himself, and be melted in singing
Truly
if
into the joy of heavenly love.
man
had
this.
To me
it
I
wot not
if
ever any mortal
seems impossible that both should be
together.
Christ truly in this respect 4
men, nor His
blest
is
not to be numbered
Mother among women.
among
For Christ had
no wandering 5 thoughts, and He was not contemplative in a common manner, as saints in this life are contemplative ; truly 1
Eph.
a
iv. 7.
3
L. soli deo vacant.
5
C. scrithyng
= L.
volubiles.
*
L. vsque ad mortem. C. party.
THE FIRE OF LOVE
96
He
needed not
to
labour
No
we need, because, He saw God.
as
beginning of His Conceiving,
from the
marvel by great exercise of ghostly works there comes
into us a songful joy, and we receive the sweetest sound from 1 heaven; and so henceforward we desire to stand in rest,
that with great sweetness we serves active life well is busy to
He who
Therefore he that joy. to up contemplative life.
may go
manner aforesaid with the gift of heavenly contemplation, comes not down to active unless truly
is
raised in the
;
peradventure he be compelled to take governance of Christians that I trow has seldom or never happened. 2 But other be for can well chosen because that, contemplatives they are :
Forsooth lesser saints are less imbued with heat of love. sometimes more able than greater for the office of prelacy, because they that could not rest perfectly in inward desires shall behave themselves more accordingly about outward business. 1
L. persistere.
a
note xxxvi.
3
i.e.,
governance.
CHAPTER
XXII
THE BURNING OF LOVE PURGES VICES AND STNS: AND OF THE TOKENS OF TRUE FRIENDSHIP burning of love truly taken into a soul purges all 1 both too mickle and too little, and plants 2 it voids
vices;
THE
the beauty of
all virtues.
It
never stands with deadly
sin,
do with venial yet nevertheless the moving and desire of love in God can be so burning that they waste all venial also thinking in deed 3 of these same venial sins sins, without
and
if it
:
borne to
God
with strong and fervent desire, all things displease him that withdraw him from the sight of God. Truly whiles he is gladdened by songlyjoy, for whilst the true
lover
is
his heart may not express what he feels of heavenly things, and therefore he languishes for love. Perfect men also never bear what may be burned to the life
to
come,
wasted.
he
is
for
But
not, let
This
truly
the heat of Christ
in
s
love
all
their sins are
any man ween himself perfect in vain when him hear when a man has perfection in himself. lest
is
the
life
of the Perfect
:
to cast
away
all
charge
of worldly errands 4 ; to forsake father and mother and all thy goods for Christ ; to despise all passing goods, for endless life ;
with long labour ; as far as it is all unlawful movings ; the love of our Maker ; after bitter sorrows
to destroy worldly refrain
possible to
burn only in and surpassing busyness in ghostly works, to feel the sweetness of heavenly contemplation and so, I speak of men privileged,
to ;
desires
from lechery and
:
1
L. euacuat.
H
2
C.
settis.
3
97
i.e.,
actually.
4
j mfmt
business
THE
98 for the
joy of
God
FIRE OF
s love,
LOVE
to be taken
by contemplation
into
ghostly song or heavenly sound, and to bide sweetly in inward rest, all disturbances being put aback, in so mickle that whiles it is lawful to the man of God to work nothing outward, he is
taken within to sing the sweetness of eternal love in songs of 1 Thus, no marvel, that he shall delight and unmeasured mirth.
have sweetness in mind such as the angels have although not so mickle. Soothly in this wise is
man made
perfect
in
and he
;
heaven
;
shall not
need to be purged with fire after this life, who, being in the And flesh, burns burningly with the fire of the Holy Ghost. but that not to not man a sin, ay yet this perfect love makes
him but is wasted forthwith by the fire of love. such a lover of Jesus Christ says not his prayers Truly like other righteous men, for, set in righteous mind, 2 and
sin lasts not in
ravished above himself by the love of Christ, he is taken into marvellous mirth, and a goodly sound is shed into him, so that
were sings
he
as
his
mouth melody
it
God and
his prayers
with notes
that, though hidden from
;
also offering with
human sense, 3
is full
Strength and ghostly virtue have in him heaviness of the flesh mickle overcome so truly
bright to
now
to himself.
that he can be ay glad in Christ ; whose heart, turned into fire of love, feels verily heavenly heat, so that he can scarcely with life
of
But the goodness bear the greatness of such burning love. the ordained which gave it the until time him ; keeps
God
him
that he so mickle
might
love,
and truly
*
say,
I languish
for love.
As
the Seraphim burned, he burns and loves ; he sings and he is, he praises and grows warm ; and the more pleasing joys, He not only dreads not death, the hotter he burns in love.
but he is glad to die with the Apostle vivere vita est, et morl gaudiumf that is is life
and to die great joy
;
;
Mihi,
:
o say
inquit, *
:
etc.
1
note xxxvii.
2
note xxxviii.
3
C
4
Phil.
fro
man
s
feling hyd.
i.
Christm
Christ to
21.
me
CHAPTER
XXIII
THAT PERFECT LOVE MINGLES NOTHING WITH GOD AND WHY. AND THAT IT IS NEEDFUL TO LOVE AND OF THE BLINDNESS :
:
OF FLESHLY LOVE we
perfectly forsake the filth of sins
and the vices of
this
In our neighbour what world, we love nothing but God. love we but God, when we will to love him only for God
IF and
in
God
How
?
God
truly should
were in man beside His love he loves the good.
The more therefore that more plenteously he shall joy
be
No man
?
a in
all in all if
anything
truly has joy unless
man loves God, no marvel the Him; because the more busily
and fervently we desire anything, it being gotten, the more Therefore truly has a man joy because he heartily we joy.
God truly is that Joy the which forsooth none that seek anything besides God. For if I desire and for I set not as end of that the God myself, my anything desire, sicker it is that I have made a traitor of myself, and has
of
God
;
and
:
them have
my
openly shown. God truly will be loved in mingled with Him in His love. hidden guilt
is
this
wise
For
if
:
that
no man be
thou dividest thy heart and dreadest not to love another thing with Him, without doubt know well that thy love is forsaken of God ; the which All the whole vouchsafes not for to behold a part of love. truly or nought He takes For in the sin of Father
;
for
Adam 99
He
gainbought the whole.
forsooth thy body and thy
THE FIRE OF LOVE
ioo
soul were damned wherefore God is come down into Maiden s body and become man, and has given the price ;
i\
oij
thy deliverance, that not only He might deliver thy soul from; the power of the fiends, but also He might make thy bod) with thy soul blessed at the end of the world. Therefore thou hast the
commandments and
of eternal
after
If thou wilt enter the:
life. 1
with Christ
s Blood, itj lost, reparalled behoves thee to keep God s commandments. And truly as thou desirest after thy death to ascend into
kingdom,
full
and perfect joy, so it behoves thee in God with a whole and perfect
to love
have mind,
this life to
Else as
heart.
now
thou art not given to God s love, so then not perfect joy but; For truly whiles thou endless torment shalt thou have.
1
takest not heed to thy Maker with whole love and mind, thou art proved soothly to love some creature of God more than is
A
honest or lawful. whiles
it is
soul can not be reasonable without love
in this life
:
wherefore the love thereof
is
the foot of
the soul, by which, after this pilgrimage, it is borne to God or the fiend ; that it may be subject to him whose will here it served. truly can be loved but for the goodness that it that it has, [and which is either in the loved or else seems has, Herefore or certainly thought to be in that] 2 that is loved. truly it is that lovers of bodily beauty or worldly riches are
Nothing
for delight is not beguiled as it were by witchcraft ; those things the which we think we feel or see, nor the joy that is feigned, nor the good name that we give it. 3
No man therefore more damnably forgets his soul than he that sets his eye on woman for lechery truly whilst the sight of the eye kindles the soul, anon from the things seen thought enters and engenders desire in the heart, and defiles the inward ;
beauty.
Wherefore suddenly with burning of
1
i.e.,
repaired
= L. 3
recuperatum. L. aut fama que captatur.
2
a
noyous
note xxxix.
fire
THE it is
FIRE OF
umbelapped and blinded, that
it
LOVE
101
not see the sentence
may
And
thus the soul, taken from heavenly of the strait Judge. 2 not to show tokens of unclean evil and love, stints sight by her error ; and unless she may bring forth the filth that is con 1
ceived, she mistrusts of her prosperity. Filth forsooth she conceived, that is to say
wicked
desire
;
wickedness worthily be brought forth, because thereby the soul the sooner slides to slippery lust inasmuch as she takes shall
no heed to the great
peril in
God
also
are
withdrawn
which she
from her
The dooms of Whiles truly she
errs.
face. 3
begins to take pleasure in fleshly desires, she sees not into great a pit of wretchedness she casts herself.
Soothly the
doom
of
God
is
that he
who
how
wilfully despised
God, casting himself down into deadly sin, shall, God deeming, In the time to come unwillingly be damned after this life. the from himself pains of hell, that, set truly he can not defend in this
life,
would
sake deadly sins, 1
3
i.e. 9
not,
when
he could, with all his power for all wickedness.
and wholly hate
strict.
L. Auferuntur
2
ceases.
itaque iudicia dei a facie eius.
CHAPTER XXIV OF THE STINK OF LECHERY AND THE PERIL OF TOUCHING AND OF THE CURSEDNESS OF COVETOUSNESS AND OF UNGODLY GLADNESS :
:
a
man weds
not for pure love of
virtue and chastity, but
God
and
busy to live in chastity and in array of all virtue, doubtless he gets to himself a great name in heaven ; for as he ceases not to love God here, so in heaven he shall never cease from His praising. Wedlock
WHILES
is
soothly is good in itself; but when men constrain themselves under the band of matrimony for the fulfilling of their lust>
they turn forsooth good into ill, and whereby they ween to Whosoever loves profit, thereof they cease not to be worse.
wedlock
;
because by it he trows he may be rich, is, without doubt, busy to loose the bridle of wantonness ; and; overflowing in lust and riches, he joys full mickle to have; for this intent,
found medicine for
There
are
unmannerly strength
is
bodily lust.
j
his
forsooth
for their
slippery flesh.
froward
men
that
beauty; and the
love
their
sooner their
wives bodily
broken the more loose are they to fulfil their For the more lust they have the sooner they fail,
and whiles they have prosperity they perish and whiles they are busy to be fed with lust, they wretchedly lose strength off body and mind. Nothing soothly is more perilous, fouler and more stinking ;
for
man
than to put 1 his mind on 1
woman
L. cffundere. ioa
s
love,
and
desire her
THE No
as blissful rest.
anguish as great
such
103
marvel what before he desired with mickle
when
lust,
LOVE
the deed straightway waxes foul. truly that he has --cowardly gone wrong he perceives lust so short and dis-eases
bliss, after
Afterward he knows in
FIRE OF
shown that he was strongly bound with a foul But because he would not turn to band of feeble vanity. God with all his heart, he knew not his wretchedness until the time he felt it ; and therefore he fell into the pit of bondage, If truly he had felt because he beheld not the seat of joy.
long.
For
it is
one drop of the sweetness of eternal life, never should fleshly have appeared so that is beguiling and vain grace fairness he takes no heed how stinking sweet to his mind. But alas and odious is his wretched lust in the sight of God Almighty, !
and in
conscience he sees not himself beguiled. certainly can be given to uncleanness of the flesh
his
No man
unless he err
from the ways of righteousness. Truly whiles the
of earthly love ceases not to inflame man s mind, no marvel it wastes in it all the moisture of grace, and making it
fire
both void and dry, it alway increases its heat ; and from the And so the fire of covetousness kindles the fire of lechery. thrall
marvellously mazed, covets nothing
soul,
but
fleshly
increase riches, and, making his end in them, labours alway to get new things ; and he sees not those pains that he goes to because he cared 1 not for God s words and His
desires, or
to
And because he desires only these outward and is blinded to the inward and unseen, as it were joys, he the to And fire. goes sightless truly when the unhappy commandments.
.
soul shall pass
Showing
2
from the body, she shall know perfectly in the she was ; the which trowed herself,
how wretched
whiles she was in the flesh, not only guiltless, but also happy. In ilk thing therefore cleanness of mind more than of body is
to be cared for
flesh
of *
woman i./. t
;
for certain
with
took no heed
it
is
bare hands
to,
less
wicked
than to i.e. t
to
touch the
be defiled with
Judgment,
THE
104
wicked
mind.
lust in evil
nothing
if
Truly
in heart it
LOVE
FIRE OF
we touch women and
ought not to be called
sin,
think
although
through it temptation of the flesh sometimes arises ; falls not into evil whiles his mind is steadfast in God.
for
man
Whiles the heart of the toucher is caught by divers desires, is bowed in evil sweetness, and he is (not) straightway refrained by the love of God and steadfastness in virtue, know
or
without doubt that that man has the sin of uncleanness within himself, though he be never so far not only from women but And forsooth if a true man be united with an also from men. untrue
woman,
untruth.
Truly
it it
is is
full
the
near that his mind be turned to manner of women that when they
feel
themselves loved out of measure by men, they beguile
men
s
hearts by cherishing flattery ; and they draw to those their wicked will stirred up, the which before they that things
assayed by open speech.
Solomon soothly was wise and true to God for a while, but afterward, for the too mickle love by which he drew to women, he failed most foully in steadfastness and in the commandments of God the more worthy to be grievously smitten in that he, set in great wisdom, suffered himself to be overcome by a fond woman. Let no man therefore flatter himself, and no man ;
presume to say of himself I am sicker, I do not dread, the world can not beguile me ; whilst thou hearestof the wisest man the unwittiest deed.
Covetousness
is
also ghostly fornication
heart, for the love of peace,
of the fiend.
opens
his
When God was loved
;
bosom
for the to the
covetous
strumpetry
before the love of
money,
very Spouse, and afterward He is forsaken because of unclean love and wicked wooers received, what else is done
as
Be we therefore busy to keep but fornication and idolatry ? the of God Almighty, and to destroy our hearts clean in sight venomous
delectations
;
and
if
heart by frailty, let nothing perfectness.
anything have been done in our be shown before God but
now
THE
FIRE OF
LOVE
105
Sometimes truly we are hated by some men for mickle in words and laughter, and lirth, and sometimes we joy more and such, may be done with a clean soul Ithough this, efore God, nevertheless before men we know well it is taken nd expounded ill and therefore moderation is to be had ; and hat we keep ourselves wisely [nor place ourselves] where we row we can do ought that is like evil. ;
It
is
good
i desire for
jhost
;
for the servants of Christ to be near
God, because
Him
and
they receive the heat of the fire of the Holy they sing the sweetness of endless love with
Wherefore melliflui weetest heavenly sound like to honey. * the heavens are made sweet as that is to say : icti sunt oney, that is to mean saints that so burningly have loved c<zli
:
:
knowing that He has suffered Vhence truly the minds of the saints
Christ,
3ve, unable to be loosed
;
and although ravished a melody as life, by
ly the sweetness of heavenly
efore, are
so mickle
gladdened in that.
for
them.
are knitted to endless it were were felt
as it
CHAPTER XXV OF PERFECT LOVE: AND HAD FOR GHOSTLY JOY AND CORRECTION
WHAT MUST
BE
AND OF LOVE
:
of meed stands in greatness of love ; soi that a lover burns with ever burning fire and is fulfilled He truly that loves within with heavenly sweetness.
EXCELLENCE most
shall be set highest in
For
heaven.
this
love
is
in the
heart, and the more it loves God the more joy it feels in itself. They err therefore that but seldom and shortly have the joy of love, and that trow they love as mickle as he that is fed, 1
Some truly it were all day, with the sweetness of love. love with difficulty and some with ease, but the love of God is 2 the more blessed in that it be light ; the lighter, the heartier; as
the quicker, the sweeter in
greater
the sweeter, the more. Truly it is* labourers ; therefore they that
;
than
resters
in
j
continually rest and fervently love are higher than they that some time take heed to rest, and some time to other occu 3
pations.
Nothing
truly
holy charity. the delight of
and
also
desirest to 1
is
For
the be
L. debriatur.
all
than love, nothing sweeter than and to love is a sweet change ;
better
to be loved
man
and of angel
s life,
meed of
loved, love /./.,
blessedness.
all ;
for
love >
easy. fl
s,
and of God
If therefore
gainyields
itself.
s
;
thou
No
L. ad ministranda exterior*,
THE FIRE OF LOVE
107
by good love [who keeps in view the in love Soothly he that knows not to burn Therefore never is a man more knows not to be glad blessed than he that is borne without himself by the might of love, and by the greatness of God s love receives within
man
ever
has
lost
end of love].
.
himself a songful swet^iess of everlasting praising. But this happens not anon to every man ; but when a man, turned to God, marvellously exercises himself and has cast all
away
desire for
worldly vanity
;
God
then
sheds into His
unspoken praising. The mind truly disposed to cleanness, receives from God the thought of eternal love ; and Clearness of soothly clean thought rises up to ghostly song. and so that sound have to heavenly heart, certain, is worthy lovers
that
.God
praising should bide in ghostly joy, the soul
;
iwith I
s
God
s
fire,
and
is
gladdened
with
is
warmed
marvellous
full
delight.
But although a man forsake the world
perfectly
;
and
and have busily take heed to prayer, waking, and fasting cleanness of conscience, so that he desire to die for heavenly ;
joy,
and to be dissolved and be with Christ
;
unless his
mind
be fully knit unto Christ, and it lasts in desires and thoughts the which are certain and endlessly intent iof love i
;
.
and which thoughts, wherever he be, sitting or going, he meditates within himself without ceasing, desiring nothing but Christ s love ; he else soothly receives not the heavenly sound, nor in ghostly song shall he sing JESU, nor His praise, in
mind or mouth.
Pride forsooth destroys many ; when they trow they have done aught that others have not, anon they bear themselves before others, and they that are better than themselves they But, know it well, he himself knows not love put behind. that presumes to despise common nature in his brother ; for he does wrong to his own condition that knows not his right in another. He that honours not the community of nature in his neighbour, defiles the
law of
man
s
fellowship.
THE
io8 In
how
FIRE OF
many men err from the love of God, nor know come to His love because they study not to love
this
to
LOVE they their
And soothly they either leave brother as they are bound. the sinner uncorrected, or if they correct or snib 1 the sinner, with so great sharpness and fierceness they speak that oft they that they snib are made, by their \ _rds, worse than they are. Truly with meekness they should speak, that by sweet
words they might win those that sharp correcting would
make
worse. 1
rebuke.
CHAPTER XXVI OF THE SIGHINGS, DESIRE, AND MEEKNESS OF A PERFECT LOVER AND OF THE DIFFERENCE :
BETWEEN WORLDLY LOVE AND GODLY ALSO OF MEDITATION
:
AND
voice of the soul languishing with endless love bears the likeness of the seeker of His Maker, saying: Osculetur
THE me
osculo oris sui
me
*lad
ong ;ee
His
in
;
with knitting
because
;
1
whom
I
the
to say:
is
to His Son.
love with
Godhead might
Therefore
all
my mind
for love I
I
desire to
In the meanwhile, truly, in the labour pilgrimage, I beseech He make me glad with
fairness.
ind strife of
my
iweetness of His love
Beloved, I shall
ny
that
me
;
and unto the time I can clearly see full sweet Name, holding
think of His
my mind. marvel that he be glad thereof in this life that has ust ever to fulfil the desires of His Maker. Nothing is iierrier than JESU to sing, nothing more delightful than [ESU to hear. Hearing it truly mirths the mind ; and song t,
joying, in
And no
;
ip-lifts is
it
it.
And
truly, whiles I
were with hunger and
Forsooth
when
Doming
therefore
want
thirst,
this,
sighing, and heavy myself forsaken.
think
the halsing and kissing of my Love, vith untold delight as it were I overflow ; whom true lovers, or love only of His unmeasured goodness, set before all things. I feel
into 1
me, Cant,
He comes i.
109
i
(i.
2).
inshedding
perfect
THE
no
My
love.
heart also
warms me, and
FIRE
He
refreshes, giving
makes
also
OF LOVE
fat,
continuance
x ;
Ht
lettings to love putting
all
away.
Who
then
cleanness
of
shall flesh,
say that he must fall into stinking unChrist has vouchsafed to fulfil
whom
with the sweetness of heavenly contemplation. Therefore henceforward it is sung Laetabimur in te, memores tuorum super vinum. 2 As who says desire to worship :
uberun>\
:
We
and joy in Thee in Thy gladness we are merry, forsaking the lust and riches of worldly vanity, the which so beguile theii And although lovers, that they know not the noy they suffer. ;
we may
not yet see
Face, nevertheless so hotly wf
Thy
Thee, that though we should live for ever we should For the longer we live the hotter wt seek none other love. desire Thee, and the more joy we feel in Thy love, anc desire
:
we
painfully
hie 3 to
pass,
and mirth
good
JESU
Thee
;
for to 4
in
lovers noyous thing*, That soul truly follows.
Thy
ghostliness that loves Thee, would rather choose to suffeii
a horrible death than consent to any sin. Nor soothly does he love Christ perfectly that dreads anj| but Christ ; whiles all things turn to good to God s lovers Perfect love overcomes pain, and also threats, because it feels! no dread of any creature; it puts away all pride, and meeklj whereof it is said Recti diligunt tej\ gives stead to ilk thing :
;
that
is
c
Righteous
:
men
love
Thee/
The
righteous are
thci
meek, loving truly, forgetting nothing, and though they stanci in high perfection they behave themselves most meekly ir mind and deed. And so ilk true lover may say within Ilk man passes me in despising the world, and hate; himself: of sin
;
in desire for the
and heat of Christ 1
4
heavenly kingdom
and brotherly charity
i.e.,
perseverance. hasten, but L. reads
i.e.,
ghostly things.
i.e.,
3
s love,
:
in
; :
sweetness
some
flourish;
2 Cant. i. 3 (i. 4). anxiusque ad te suspiramus,
THE n virtue
some shine
;
LOVE
FIRE OF miracles
in
;
in
some are
raised
by the
of heavenly contemplation ; and some seek the secrets 1 of When I behold the worthy life of so many, cripture.
^ift
aethinks
am
I
as
nought, and
right
among
all
others
owest.
Therefore the righteous flee full fast all earthly encum for all only drawing unto everlasting joys ; in desire 2 a with rise and high list mporal things they greatly fail, they
brances, j
fi
God
And
love.
s
it
God
worthily said they love
is
;
for
way and the plain of shining charity, they To whose contraries it eek nor savour nothing but Christ. ;oing in the right
Obscurentur ot,ull :rum ne videant, et by the psalmist * Their eyes be that is to say : incurva* eorum ; \orsum semper Sim that they see not, and their back bow thou always, so that >
said
:
hey only take heed to earthly things
And
Behind.
therefore
God s wrath
;
is
everlasting putting shed on them and
great fierceness of umbelapping forsooth putting back all feignedrighteous 4 to joy without ceasing kess of heart, mouth, and deed, tent themselves not to the bow the of and God ; sight they ^i iighteous
orments.
vengeance, with
The
bve of void vanity, that, in their pilgrimage, they be not lurbed from the path of righteousness. i
He
dis-
therefore that desires to please Christ will do nothing, Full horrible it is to go Christ s will. ill, against
nor pr good hto the lave
fire
of hell
;
but more to be hated
lust in sin, because
of which he
may
is
it
lose
to
will
to
Christ for
ivermore.
Forsooth a soul parted from worldly vices, and sundered of the flesh ; being given to it were and as ravished, enjoys a marvellous leavenly desires, t
rom venomous sweetness
because she feels now the gladness of the Beloved s ; that she may contemplate more clearly, and desire so Dve, nore likingly. Also at this time the mouth of the Spouse tiirth
1
C. preuctys.
a
3
Ps. Ixviii. 24 (Ixix. 23).
* i.e..
/.*.,
desire.
endeavour.
THE
ii2
LOVE
FIRE OF
His sweetest kissing she asks, saying with voice : I feel the love of my All earthly things are irksome to me Beloved ; I taste the moisture of His marvellous comfort ;
and *
:
busily I yearn after that sweetness so that I
put
Him
call
filling
Him
from
far
that
by temptation love
I
me, might
fail
not, being
Love makes me hardy
cv
He, comforting me an with the kissing of His mouth. lift from earthly thoughts, the me,1 that
best,
me
kiss
;
Truly the more I am I feel the sweetness desired
;
the
more
desires
fleshly
aft
I beseech He slakened, the truelier everlasting are kindled. kiss me with the sweetn^:; 01 His refreshing love, straitly halsing me by the kissing of His mouth so that I fail not,
in me that I may continually grow in love. children are nourished with their mother s milk, so chosen
and putting grace
As
souls,
burning in love, are fed with heavenly delight, by the shall be brought to the sight of the everlasting
which they clearness.
Truly the
delights
of Christ
s
love are sweeter than
all
Forsooth all the delights of the world, and of fleshly savour. imaginations of fleshly lust and all plenteousness of worldly riches
is
with the
As
but wretchedness and
abomination in comparison shed by God into a chosen soul. betwixt the sweetness of the highest
sweetness that
least
great difference as
is
is
plenty of worldly riches and the poverty,
so
of
love,
Thy
more 1
infinitely
greatest it
need of worldly
betwixt
the
sweetness
God, and the lust of worldly joy and go about, and in the which only
my
fleshly men desire for nought of joy :
is
Thy
love they feel, in
whom
that
they
alone they
should be glad.
Ghostly
2 gifts truly dress a
meditate
to
sweetly
;
to
devout soul to love burningly
contemplate
highly
;
to
;
pray
devoutly, and praise worthily ; to desire JESU only, to wash the mind from filth of sins ; to slaken fleshly desires ; [and 1
C. more differcns with-owtin end.
2 i.e.,
direct.
THE FIRE OF LOVE o despise
all
earthly
mind
113
things] and to paint the
wounds and
and, with an unwearied desire, with esire 1 to sigh for the sight of the most glorious Clearness. Such are the precious ointments with which a hallowed
Christ s cross in
oul
is
best anointed 1
;
and made
C. dissyringly syght
;
fair
with
God s
love.
but L. anhelando suspirare.
CHAPTER XXVII OF TRUE MEEKNESS AND ADVERSITY AND OF THE EXAMPLE OF THE SAINTS AND OF THE MANNER OF GHOSTLY PROFITING AND OF THINKING ON CHRIST S PASSION :
:
:
very
own
THE
;
praise.
rather
meek behold not
and not
men
s
but
sins,
their
good deeds, but other men s they rejected truly do the reverse ; for they see s sins than their own, and in comparison
The men their own
other
they count
other
their
sins as little or
none
before
;
but their good
they praise others, whose to if desire lessen cannot they fully destroy it. goodness they have been I to hear : one was when things heavy
deeds
if
any happen
all
Two
they
me, wretched, whom I knew only as despised another, when I saw my neighbour, the which I loved in God and for God, reproved or with slander backbitten. Nevertheless thou that forsakest the world and art busy to follow Christ ini praised
;
poverty, be busy to know thyself ; for truly if thou forsakest the deeds and desires of the world, thou bindest thyself to suffer worldly dis-eases gladly for Christ,
strongly.
If,
forgetting, thou takest
and truly to
no heed
flee
wealth
to this, thou goest
beguiled from Christ s love. Therefore marvel not though thou be noyed with divers and many temptations for if thou withstand steadfastly, thou shalt be dearer and sweeter before God. Have in mind that ;
God
provfes
His
own
as gold
is
114
proved by
fire.
They
truly
5
THE FIRE OF LOVE
115
feel the sweetness of Christ s love, gladly halsing seek not outward worldly solace. For the sweet:ribulation, icss in mind of those truly loving Christ is so mickle that if
:hat
inwardly
joys of the world were gathered together in one place, they vere liever run to (the) wilderness than to once look thereon :he
yith the eye. And certain it is no marvel, for eems to it heaviness rather than comfort.
all
worldly cheer
Soothly the soul that is wont to be visited with the joy of s love, can not be fed with vain joy, whose heart is not
Christ
from his Beloved, for he would sooner die than offend Maker. And that thou mayest have this grace keep thy ins in thy mind as an example of penitence and be busy to >arted
iis
ollow saints lives ervice,
may
rise
;
to
so that thou a sinner, yet turned to God s hope by sinners raised to heaven, and by
he ransacking of the lives of righteous men refraiin thyself from 1 11 pride. Truly by mind of a holier thing is the holy man s
meeked
lind r
earest
told,
;
for
alway
whose trust
life it
soever thou findest written or
without comparison
better than
hine.
Such truly are called Christ s lovers that for His name cceive sharp adversity from the world, and despise prosperity nd vainglory. They are fulfilled 2 with despisings, reproofs, and anders, and in their praising they are punished, the which for jod live solitary in this world, and dying are taken up to the bmpany of angels in heaven.
Truly
I fled
men
into (the) wilderness because I could not accord
they oft let me from joy, and because did not as they did, they put error and indignation upon me ; id therefore I have found sorrow and tribulation, but I have
>ith
;
for sickerly
1
/
3 worshipped the Name of our Lord. Therefore that we fail not in temptation
let
us study to
weary of all earthly comforts, and constantly to keep in iind the crown of eternal joy, that being found waking we
2
1
note
xl.
2
L. saturantur.
3
L. inuocaui.
THE
n6 may receive we such rule
FIRE OF
the bliss behested. 1
LOVE
In the meantime also use
that fleshly desires may be utterly restrained and covetousness wisely forsake the heart, so that the worldly
body may alway stand
He
and strong
stable
truly that for Jesu
s
in
love forsakes
God
s service.
things, and leaves
all
the having of his will, and abides steadfast and profiting, says with joy, C I have found that my soul loves. 2 Christ is truly
found in the heart
when
which covets
the heat of endless love
is felt
in
it,
Christ sought without feigning. certain alights in a soul with honey sweetness and ghostly I have found song, so that he that has this joy may boldly say his mind sees he whiles Love. Whosoever, truly, prays, my the
be
to
:
yea lift up above this bodily heaven, if he fail not but alway more and more desires to savour everlasting things, 3 may therefore merrily abide the meekness of Christ ; for raised high,
within a few years he shall
feel
himself ravished to behold
Wherefore with meek
glorious things. cease advancing in
4
profit
heart, he shall not
unto the time he comes to the
fellowship of everlasting rest. If the eye of thy heart be ravished in prayer to behold heavenly things, then full near is it that thy soul, passing He soothly earthly things, be made perfect in Christ s love. that in praying is not yet raised to behold heavenly things, must not cease discreetly to [meditate], pray, and wake, unto the time he may perceive higher joys; so that he, lying on the 5 earth, be not despised
with
Egredlmini filiae Syon
That
is
to say
:
Go
et
griefs
and
dis-eases.
videte regem Salomonem in diademate.*
forth ye souls renewed, and understand
Christ truly, put to death for your health. ye shall see His godly head with thorns
*
3
* 5
Behold Him, and crowned j His face
3 Cant. iii. 4. L. promissam beatitudinem. await. L. christi clemenciam expectet. C. profetand in profett = L. profisisccns in profectum.
/./?.,
L. conculcetur,
i.e.,
trodden under
foot.
6
Cant.
iii.
^.
THE
FIRE OF
LOVE
117
be-spat ; His full fair eyes wan by pain ; His back scourged ; His breast hurt ; His worthy hands thirled ; His sweetest side
with a spear wounded ; His feet nailed through, and wounds From the sole through all His soft flesh ; as it is written
set
:
of His foot to the crown of His head there
Him.
Go
is
no health
in
1
forth, therefore,
from your unlawful
desires
and see what
Christ has suffered for you ; that your sins be altogether cast out, and your hearts be taught the burning of love. 1
Isa.
i.
6.
CHAPTER XXVIII THAT
A TRUE LOVER DESPISES WORLDLY THINGS AND DESIRES HEAVENLY: AND OF THE HATING OF PRIDE, AND HALSING OF MEEKNESS thou wretched
little
man, how
in the liking
of fleshly lust the cruelty of endless damnation
sleeps.
BEHOLD, Therefore thou oughtest to gainstand them that are busy destroy those things
to
desires.
Thy
that
heart, truly,
is
to
say virtues
must vaunt 1
that Christ
desire for all kinds
all
of passing vanity before it can burn with Christ s love. For the mind burning with Christ s spirit is fed only with the love
of endless things, and is gladdened in a joyful song. Truly if the sweetness of endless love be now biding in thy soul, withouten doubt it destroys all wantonness of fleshly
wickedness
;
and delighting thee
in Christ,
it
suffers thee to
nothing but Christ; for neither thou fallest from Him, nor feelest anything sweet but Him. Forsooth the perfect when
feel
they die are brought anon before God and set in the seats of 2 blissful rest, for they see that Christ is God [and enjoy Him].
They that
begin to love Christ, afterward in great joy of love shall not cease to sing full lovely
and honey-sweet burning songs to Jesu Christ.
Truly no earthly thing pleases him by the greatness of love all passing
that truly loves Christ, for
things seem foul.
empty out =
With
the bodily
eyes a
L. carebit. 118
fleshly things
L. et vacant.
are
THE
FIRE
OF LOVE
119
seen, but the righteous behold heavenly things with a clean the which, enlightened by the flame of
and meek heart
:
sight, feel themselves, loosed
heavenly and afterward they cease to fire
halses in desire
sin in will
;
from the burden of
sin,
whose heart turned
into
nothing earthly but always
is
busy to
thirl
high things.
They that are sickerly ordained to holiness, in the begin ning of their turning, for dread of God, forsake sins and and then they set their flesh under strait worldly vanities penance, afterward setting Christ s love before all other, and :
feeling a delight in heavenly sweetness in devotion of mind And so they pass from degree to degree they profit mickle. and flourish with ghostly virtues ; and so, made fair by grace,
they
come
at last to the perfection that stands in heart,
and
Christ s love certain makes him that has word, and deed. swallowed 1 it as it were dead to receive these outward things he savours what is upward, he seeks that which is above, and :
nought that
is
on
earth.
No
marvel the mind, sighing in desire of the heavenly kingdom, grows in love of the Spouse, and joying with gladness inshed bares itself from desire of earthly things
;
and
fulfilled
with the longing for true love tents with all his mind to see God in His fairness. Wherefore lightened with the flame of
His love,
Him.
it
is
busy only in His desire and seeks nothing but
Whiles
a true soul, certain, desires burningly only the of the presence spouse, it is perfectly cooled from all wanton ness of vainglory. For love therefore it longs, because it sets all earthly things whiles it thus hies to endless joys. that delights himself in Christ s love, and desires to have His comfort continually, not only covets not the solace of man,
at
nought
He
but also with great desire
flees it, as if it
were reek 2 that hurts
his eyes.
Like *
as
the air
is
stricken by the sunbeam, and by
L. perfecte absorbuerit,
a
smoke.
the
THE
120
shining of his light
enflamed with the
is
fire
for the joys of heaven,
FIRE OF
altogether shining ; so a devout mind, of Christ s love and fulfilled with desire
seems
love, because it is altogether the substance abiding although it For when the mind is kindled by
turned into another likeness
it
is
all
;
be wonderfully mirthed. the fire of the Holy Ghost, uncleanness, and
LOVE
it
is
bared from
made sweet with
all
idleness
the spring of
and
God
s
alway contemplating and never failing ; seeing not earthly things until it be glorified with the sight of the Lover. Truly it behoves us to eschew all pride and swelling of delight,
heart, for this
What
ness.
it is
that has cast sad
more shameful
is
?
men 1
into great
wretched
What more worthy
to be
It is great scorn truly, and plain abomination, that punished ? the foulest worm, the worst sinner, the lowest of men, sets about to make himself great on earth, for whom the highest
King and Lord of Lords
has liked so mickle to
meek
himself.
If thou wilt clearly behold 2 Christ s meekness, of whatsoever degree thou mayest be, how mickle soever the riches or virtues thou hast, thou shalt find in this
no matter of pride but
of despising thyself, and a cause of meekness. Thou therefore that despisest sinners, behold thyself, for thou makest thyself [much] worse than others 3 ; for truly
God meek
is
more sinner.
displeased with a proud righteous man than a true meekness is set in mind,
When
thy done to the praise of thy Maker, so that despising thy virtue thou seekest His worship that
whatsoever thou doest well
is
;
thou, being given to vanity, lose not thy meed everlasting. Think therefore on Jesu with thy heart s desire ; pass thy prayer to Him ; be not weary ever to seek Him ; care for
nothing but
Him
alone.
Happy are the rich that have such a possession ; and to have this forsake thou the vanities of the world ; and He shall 1
2 L. si vero intime considercs. L. quia forte omnibus deteriorem facis.
L. mirabiles viros. 3
THE FIRE OF LOVE
121
overcome thine enemy and bring thee to His kingdom. The fiend that noys thee shall be overcome ; the flesh that grieves thee be made subject ; the world that assays thee for to be
beguile, shall
Christ
despised,
if
not
heart cease
thy
to
seek
love.
s
The man
truly sits not idle the
which
in
mind
cries to
Christ although his tongue be still ; for the body never rests in fleshly rest whiles the mind stints not to desire heavenly
things; nor
he
that is greedy ever to covet things the everlasting. Truly thoughts of Christ s lovers are swift in going up and harmonious in course 1 ; they will not be bound to passing things nor tied by fleshly contagion, 2 but cease is
idle
not to ascend until they have come to the heavens. the body is weary in Christ s service, ofttimes the
For whiles
spirit being taken up to heavenly refreshment and the con He truly that prays devoutly has not his templation of God. heart wavering among earthly things but raised to God in is
uplifted
He
the heavens.
that desires to have that he prays, busily
what he prays, [for whom he prays and to what end he prays] and that he loves Him Whom he prays ; lest a wretch, asking reward from this life, be beguiled. Saints forsooth have so great meekness that they think they takes heed
know nought, and nought
;
they
yea, like as
God
call
them
think themselves as those themselves lowest of
all
who say they do and unworthiest,
that they chastise with reproving.
These,
the lowest place, whose no from receives reproof God, but honour ; not lowly sitting unthank nor loss of meed, but great and worthy worship, 3 to
after
s
commandment,
rest
in
the which meekness best disposes.
Truly
this
meekness gives
God
praise
to
Christ,
noy
to
the
people ; it makes Christ s servant to love more burningly, to serve more devoutly, to praise more fiend,
1
and joy to
s
2
C. in cours acordynge. 3
L,
premium.
C.
filthis
= L.
contagiis.
THE FIRE OF LOVE
122 worthily a
;
and makes him
man meeks
high.
He
himself the
fuller
raises
that truly perseveres in the
his neighbour,
The more that God s worship on love of God and of
of charity.
more he
and yet thinks himself unworthier and lower
than others, by meekness and knowledge of himself overcomes enemies, and conquers the love of the High Judge, and shall be received into endless joy [by the angels]
from
this light.
when he
passes
CHAPTER XXIX THE TEACHING OF THE BOISTEROUS AND UNTAUGHT, DESIRING TO LOVE: AND OF THE ESCHEWING OF WOMEN 1
A
TRUE
soul, the spouse of Jesus Christ, casts
meekness
out pride,
she abhors vainglory, for desiring only everlasting mirth, she follows Christ ; she hates fleshly liking and softness, 2 for feeling before 3 the sweet for deeply she loves
;
ness of the everlasting honey, she desires alway to feel love for the loveliest. Evil wrath she has not, because she is ready to suffer
all
She knows not envy of things for Christ s love. with true love she joys in ilk man s profit
others, for shining
and health.
Truly no man is envious but if he in truth be little and weens he be mickle, wherefore he raises slanders against others lest they be likened to him ; or if any other among the people be called greater, fairer, or stronger, anon he is But the soul heavy, being touched with the venom of envy.
the which is but a little kindled with heavenly contemplation can not seek that vainglory of slipping 4 praise. Whereby it is plainly shown that men therefore have envy because
they have not the
love of
God
that
is
in
ilk
chosen
For where any are that love God, they truly profit of their 1
3
desire
soul.
the
fellows as of themselves. 2
L. rudium et neophitorum. L. pregustans.
4 123
L. carnalem repansacionem. /.,?.,
passing.
THE
124
FIRE OF
If thou wilt therefore surpass in
The
earthly praising.
despisings of
LOVE God s love thou hatest all men and their scorns thou
and strongly thou spreadest thy mind to Rather choose with the rejected to feel the torment of fire in pain than common 2 in sin with them. 1
halsest for Christ, get eternal joy.
Certain he lives sicker
that loves Christ burningly, and in It is more pleasing to him
the joy of His love sings lustily.
to fall into everlasting fire than once to sin deadly. Forsooth there are such saints, 3 because they live in cleanness. They despise all earthly things, and from heat and ghostly gladness
joying, they sing what before they said. They burn in the love of Christ; they study 4 after heavenly sights ; they are
much as in them is, with good works ; they overflow with the likings of everlasting life ; and yet to themselves they seem most foul, and among others they think ever [busy], as
themselves the
last
and lowest.
Therefore thou that
art boisterous
and untaught be busy
to stand strongly against thy ghostly enemies, and to suffer no ill thought to rest in thy heart ; and set thy wisdom against
the waitings 5 of the fiends. When an unclean imagination or thought, contrary to the purpose of thy mind, withstands thee, fail not but fight manly. Cry to Christ without ceasing, until
thou be clad with
God
s
armour.
And
to follow the despisers of the world think not
sakest but
what thou
God
despisest
if
thou desire
what thou
with what desire thou
;
for-
offerest
how great desire of love thou presentest thy prayers ; with how great heat for the sight of God thou longest to be joined to Him. If thou perfectly hate 6 all sin ; if thou desire nothing that passes ; if thy soul refuses thy will to
;
with
to be cheered with earthly solace
things and desire most
;
thou savour to behold
if
God
Son ; if thou speak and because he speaks wisely, not, except he be made, mannerly
heavenly
1
4
= L. extende. enlargcst i.e., are eager.
2 i.e.,
s
s
share.
snares.
3
6
note xli. C. lese = L. renuit.
THE whose
LOVE
FIRE OF
125
melted with the honey of God s love and the behold by these, and other
spirit is
sweetness of the song of Jesu
:
such, sometimes used, thou shalt come to perfection. No marvel God approves such a despiser of the world. Truly the soul that is both sweet with the shining of
conscience, and fair with the charity of endless love, may be called Christ s garden ; for she is cleansed from sins, flourishes
with virtues and joys with the sweetness of high song, like with songs of birds. Therefore set we
come
to
our mind to please and obey God, to in ilk good deed we do be we busy
all
Him, and
serve and love to
as
What
God.
love
desire
fleshly
lasts 1 ]
but the Judge
value
We
?
is it
can
to covet earthly things or to
have nothing
thereby [that to say everlasting pain. Soothly fleshly love stirs temptation and blinds the soul that she may not have perfect cleanness ; it hides sins done, and it casts her down unwisely 2 to new wickedness ; it enflames to all
cursed lusts
that Christ
it
;
may
s
wrath, that
is
disturbs all rest of the soul, and
not be burningly loved
;
and wastes
it
lets,
all
so
virtue
gotten before. Therefore he that covets to love Christ, let not the eye of Women if they love men are his mind look to woman s love. fond, because they know not to keep measure in loving ; and They have truly when they are loved they prick full bitterly. one eye for waitings, and another for true sorrow ; whose love
the
distracts
wisdom makes the of
beholds a the
perverts and overturns reason, changes to folly, withdraws the heart from God and And forsooth he that bond to fiends.
wits,
mind soul
woman
will to
with
fulfil
lust
fleshly love
not
although it be not with himself undefiled from
keeps unlawful movings or unclean thoughts, but ofttimes defiles himself with stinking filth j and, peradventure, he feels a liking for to do worse. 1
L. durabile.
8
L. incaute.
THE FIRE OF LOVE
126
Truly the beauty of women beguiles many men, through whereof the hearts of the righteous also are some time overturned, so that they that began in spirit end in the flesh. desire
Therefore beware, and in the good beginning of thy conversa tion keep no speech with women s fairness lest receiving there of the venomous sickness of lust for to proffer and
fulfil
foulness
of mind, and being deceived knowingly and cowardly, thou be drawn away by the discomfits 2 of thine enemies. Therefore
women wisely and alway keep thy thoughts far from them, because, though a woman be good, yet the fiend by pricking flee
and moving, and also by their cherishing 3 beauty, thy be overmickle delighted in them, because of frailty of
will
can
flesh.
But if thou wouldst call again 4 Christ s love without ceasing, and have Him with dread in thy sight in all places, I trow thou shouldest never be beguiled by the false cherishing of a woman ; but truly the more that thou seest thou art assayed
with
5 if thou despise them as japes or trifles no marvel that thou shouldest have [the more]
false flatterings
as they are
joy of God s love. Christ truly does marvellously in His lovers, the which, with a special and a perfect love He takes to Himself. Truly they desire not softness of the flesh or the beauty thereof ; all worldly things they forget ; they love not temporal prosperity
nor dread the world
s
frowardness.
They
love full well to be
by themselves that, without letting, they gladness that they feel in to suffer for Christ, and
God
s
love
;
full
may
nothing hard. honour the to worthily victory of martyrs, devotion of virtue by the following of virtue. cause of the martyrs
keep patience, 1
i.e.,
3 />.,
* L.
in
bring forth alluring.
if
fall
let
him
shall
have
L. ad proferendam,
full
fulfil
the
Let him hold the
that he suffer not the pain
which he
into the
sweet they think it For he that wills
;
let
him
victory.
2
4
conquests. L. rumines.
lanugrnem ac fabulam * lit. sawdust and nonsense.
THE
FIRE OF
LOVE
127
A
soul truly forsaking the folly of ill love enters the way of strait life, in the which is felt the earnest 1 of the sweetness
of heavenly
life
:
when
which,
she feels so comfortable that
passing liking, she prays God that He would vouchsafe such comfort to give and refresh her ghostly, and that He would give the grace of continuance lest she fail,
she overcomes
all
made weary by divers errors. young man begin to do well let him ever think to let him not sleep nor cease from his good purpose, continue being
If a
;
Forsooth the but ay profit in mind, rising from less to more. shadow of error being forsaken, and the venomous sweetness of a wretched life despised, taking the strait life, he halses now
And thus, as it were full high devotion. the and he ascends to contemplation of God height by degrees, in which heat of eternal the of the the Ghost ; by gifts Holy love being rested and gladdened, he overflows with heavenly the sweetness of
delights, as far as
is
lawful to mortal man.
2 Certainly a good soul umbeset with many dis-eases, and noyed with the heat of temptation, can not feel the sweet
ness of
God
s
love as
it
is
in itself
;
nevertheless she
is
expert
in the joy of love and in stable course draws to her Lover; and though the soul may want so wonderful sweetness, yet
with so great desire she loves Christ that for His love only she shall perseveringly stand.
But how mickle is His most kind help to be praised in which every true lover is expert ; that it comforts all the sets in peace the disturbed, sorry ; makes sweet the forsaken and lays waste all distracting 8 noise. The soul departed from the sins of the world, and withdrawn from fleshly desire, is purged of sin ; and thereby she understands a sweetness of [future] mirth coming near to her, in which hope she is 4 And in this confirmed, and is sicker to have the kingdom. ;
1
3
C. fbydL. arrha C. sparpilland.
;
ff.
* set round. \>tfeud. L. certa est de regno adepturo.
Sc. land to 4
i
28
life
THE
she gives to Christ a drink
with greetings of ghostly
full
gifts
that Christ receives, pleased,
of penance in this
OF LOVE
FIRE
likingly
who
for love
life.
2 cf.
made of hot
and with flowers of
Ps. cix. 7 (ex. 7).
love,
virtues,
drank of the well
CHAPTER XXX OF GOD S PRIVY DOOM AND THAT THEY THAT FALL AGAIN BE NOT DEEMED BY US AND OF :
:
GREAT SKILLS AGAINST PURCHASOURS 2 1
some
are
wont
BUT
world
and they
we
If
To
joy, afterwards dread not to slide again into sin
not end
dooms
s
neither
;
good end. will not err let us be in peace from proudly deeming. shall
in a
it
life all
He
withouten
Therefore ness
life
longs not to know God s privy 3 things as needs shall be shown.
us
Lord
s
how it can be that many that and have utterly forsaken this
to ask
have led the hardest
are merry, that
is
doom
:
truly after this
All the ways of our
to say true
and righteous
;
for
reproves one withouten very right, nor another, mercy that is righteous, He chooses unto life.
we ought
to consider, that the clothing of His clear wherefore we ought, whiles we are ;
as a groundless pit 4
is
way, to dread, and in no wise to presume unwisely ; for not whether he be worthy wrath or love, or by what
in this
man wots
shall pass from this life. The good ought to dread that they fall not into ill ; and the ill may trow that they can rise from their malice. Forsooth if they bide in their covetousness
end he
and
their wickedness, in vain they
hope themselves sicker of
mercy, whiles their wickedness is not left ; for sin, before 5 it be forsaken, is never forgiven ; nor yet then unless satis1
of land ; see note xlii. arguments. 4 L. expedit. ciii. 6 (civ. cf. Ps. 6). C. euer, but L. nunquam, which the sense demands. *.<?.,
3 s
K
I2 9
1
THE
3o
FIRE
OF LOVE
faction be behight and that a sinner shirk 1 not to soon as he can.
fulfil
it
as
But the mighty men and the worldly rich that ever hungrily burn in getting possessions [of others], and by their goods and riches grow in earthly greatness and worldly power buying after this passing substance, was of or have received in the service] of kings or great lords great gifts, without meed, that they might have delights and lusts with honours : let them hear not me but Saint Job
with
little
money what,
great value
:
Ducunt
inquit in bonis dies suos et in puncto ad infernum descendent* ; c Their days they led in pleasure, and to hell to say
that
is
they
fall
:
in a point/
3
Behold, in a point they lose all that they studied all their life to get with these worldly wisdom has dwelt that, before God, ;
and fleshly wit, that is enmity to God, they Therefore with mighty torments they shall suffer 4 [because knowing God they glorify not God but themselves ] is
called folly,
knew.
and have vanished they are
now made
in
their
fools
delight of this world, are
And
yet forsooth
this world, in
;
thoughts
;
calling themselves wise
and they, that have
felt
the joy and
come
among
to the deepness of stinking hell. all that are bound with the vice of
none, as I suppose,
is
less trust
5
of salvation than
of these the people call false purchasours. 6 When theysoothly have spent all their strength and youth in getting the possessions [of another] by
wrong and law
;
and afterwards
in age they
But rest, sickerly keeping that they with wrong have gotten. because their conscience is feared, wickedness gives witness to condemnation only when they cease from cursed getting ; they dread not to use other men s goods as if they were their own. For if they should restore all, full few should be left for them selves. And because they are proud they shame to beg ; or 1
3 6
C
=
O.Fr.>/Wr, cf. O.E.D. feyn * note xliii. i.f.j a point of time. L. tcrre perpctratores, and cf. note xlii.
3 s
Job
xxi. 13.
L. spes.
THE
OF LOVE
FIRE
131
fall from their old honour, therefore they say 1 cannot Also, deceived by fiends, they grave or labour. they choose rather to eschew worldly wretchedness that they may
they will not
suffer the endless pain of hell everlastingly.
Such forsooth whiles they have lordship in this world oppress the small by the power of their tyranny ; forsooth to be raised into such melody of this exile is not a matter of dread to others but rather joy refrained by
for lest
;
God
s
chosen should be such they are Ne timueris cum dives
God, David being witness 2
factus fuerit homo, etc. nor when joy of his house
When man is
multiplied
:
made
is ;
for
not with him
rich dread not,
when he
dies
he
nor the drop of water, that is to say of mercy, comes not to the tongue of the In his dying he loses all his joy, rich man burning in hell.
takes not
all,
nor
his joy goes
;
and only sin goes with him to the land of darkness, which he shall be punished withouten end. liber
Explicit
for the
primus Incendii Amoris Ricardi Hampole
heremite, translatus a latino in Anglicum, per fratrem
Ricardum Misyn heremitam^
Ac
sacre
theologie
Millesimo ccccxxxv* 1
i.e.,
dig.
&
et ordinis
bachal,ireum y
carmditarum, domin t
Anno
.
*
Ps. xlviii. 17 (xlix. 16).
BOOK
II
CHAPTER
WHY THE
I
PERFECT CONTEMPLATIVES TAKE
NO HEED TO OUTWARD SONG, AND OF THEJR ERROR THAT REPROVE THEM AND HOW TO :
PROFIT IN CONTEMPLATION God
in the kirk of
their
in
degree, and
set
to
BECAUSE people to devotion, some
there are singers ordained praise God and to stir the
have come to
me
why
asking
would not sing as other men when they have ofttimes seen me in the solemn masses. They weened forsooth I had done wrong, for ilk man, they say, is bound to sing bodily I before his Maker, and yield music with his outward voice. I
answered not thereof; for they knew not how I gave forth melody and a sweet voice to my Maker, but, because they could not understand by what way, they weened that no man might have ghostly song. fondness 1 to trow that a man, and especially he perfectly given to God s service, should not have a
Truly that
is
it is
special gift
from His love that many other
men
have not
;
but
many trow this because in themselves they find none such. Therefore I have thought to show some manner of answer, and not fully give stead to the reprovers. How longs the life of other
men
to
them whose manners, 1
/.*.,
folly.
132
as they wot, in
many
THE things surpass their
unseen
life,
Whether
?
or their sight
is
it
and are
God s He forsakes
;
far
lawful to
is
wicked and God
[and to
gives what pleases ness ?
133
higher in things that are to do what He will ;
God is
good
P
Nor
1
will they
all men He takes and whom He will, whom He will] and when He will, He
God s rule under And whom He ?
bring
LOVE
FIRE OF
will,
;
show the
to
Him,
not
their measure, for are
greatness of His
Good
Therefore I trow they grumble and backbite because they would that others higher in devotion come down to them, and conform themselves in all things to their lowers, for they ween they be higher when they are far lower [in merit]. Therefore
my
soul has found boldness to
open
my
music a
little
that
is
me
by burning love ; in which I sing before Jesu and sound notes of the greatest sweetness. Also the more they have stood up against me, because I fled the outward songs that
come
are
to
wont
in the kirks,
and the sweetness of the organ that
is
heard gladly by the people, only abiding among these either when the need of hearing mass which elsewhere I could not or the solemnity of the day asked it on account of the hear 2 backbiting of the people.
I
Truly
have desired to
sit
alone that I might take heed to me ghostly song, in the which
Christ alone that had given to I
might
me me
offer
Him
trowed not to their
manner
and consent to fond fore I let
praises
this, ;
them speak, and I which God had
1
I
that reproved
but I could not leave the grace of Christ that knew me not within. There
this shall I say,
forward
They
men
state in the
For
and prayers.
and therefore they would have brought
no more
did that that set
was
to do after the
me.
thanking Christ
[fear] others
s
who
3
glory,
be
that hence
thus
fond,
nor
Matt. xx. 15. if the people had not seen him at mass on such dies solempnis they would have spoken against him j and see note xliv. 3 C. joy=L. gloriam. a
i.e.,
THE
134
FIRE OF
LOVE
that presume to deem proudly ; for that I have done is not from feigning simulation, and being taken by imagination, as some say of me and many therewith are beguiled that ween ;
But in truth an unseen they have that they never received. has come to me and have I joy verily waxed warm within me with the
of love
fire
;
the which has taken
my
heart from
these low things, so that, singing in Jesu, full far have I flown
from outward melody to full inward. Whence I have hated filth, and cast out vanity of words, and have not taken meats in superfluity, nor have striven ; although it were said of me I was given to rich houses, and to be fed well and live in pleasures. But by God s working I had set my soul otherwise, so that I
1 unwisely to govern myself
and savoured things heavenly rather than sweetness of meats for this cause I have loved a certain wilderness, and I chose ;
away from men, only speeding the needs of the body,
to live
and so soothly It
a
is
man
I received solace
of
Him
that I loved.
not to be trowed that in the beginning of his turning may run to the height of contemplative life or feel the
when it is well known that contemplation time and with great labour, and is not given anon to every man, although it be had with all joy when it is Truly it is not in man s power to receive it, nor no gotten. sweetness thereof, is
gotten in great
man
s
labour [however great] is worthy it ; but of the goodliGod it is given to true lovers that have desired to love
ness of
Christ above
Yet
man
many 2
s
hoping.
after
penance
have
and
fallen
from innocence,
the abomination
of gliding were and not in seldom because sinners, burning charity ; they so thinly have they the sweetness of contemplation that they eftsoons
into
idleness
to
3
weak to stand when they are tempted or else, being and loathing ghostly food, they desire worldly comfort weary are too
among 1
9
;
sinners.
L. nee indiscrete tcmperare me contendi. L. et ad abhominaciones egipciorum.
a
afterwards,
THE
FIRE OF
LOVE
135
and desire the heavenly king is full good ; and, hating sin, A devout soul to read busily or meditate on holy books. a has defence and in these used against the taught ready being
Truly
dom and
fiend
s
spread
to despise this world desire Christ s love
It
darts.
God
s
is
truly to the
word against
all
devil s
confusion
his temptations.
when we
Forsooth the
and bearers in patience of the burden and heat of 1 temptation, suffer not themselves to be led into the love of deceitful sweetness ; and after many tears and busy prayers they shall be enflamed with eternal love, arid shall feel heat abiding sufferers,
withouten end,
in themselves shall
for in their
meditation the
wax warm. 1
L. in paciencia pondus dies et estus.
fire
CHAPTER
II
THE TEACHING OF CONTEMPLATIVE LIFE IN MEDITATING, FASTING, AND WAK ING AND OF THE PROUD CONTEMPLATIVE AND OF TRUE AND VERY GHOSTLY SONG
PRAYING, :
:
one chosen and alway desiring love turns for he has neither ; worldly substance
himself into his love
THEREFORE nor desires to
have, but following Christ by wilful content and paid by the alms of other men, poverty whiles his conscience is clear and made sweet with heavenly lives
All his heart shall he shed forth 1 in love of his Maker,
savour.
and he
shall labour to be enlightened
Every man
desires.
forsaking
by daily increase in high this world, if he desire to be
enflamed with the fire of the Holy Ghost, must busily take tent not to wax slow in prayer and meditation. Soothly by these, with tears following and Christ favouring, the mind shall be marvellously warmed to love ; and being warmed, it shall be gladdened ; and being glad, shall be lift into contemplative life.
The
soul
excess 2 ]
it
is
goes
up
into
this
taken up above
whiles [soaring by and heaven being open
height
itself,
to the eye of the
But
mind, it offers privy things to be beheld. behoves to be exercised busily, and for not
first
truly it years, in praying needs of the body, so that
a
few
*
L. cffundet.
and meditating, scarcely taking the it may be burning in fulfilling these; a
note xlv.
THE FIRE OF LOVE
137
and, all feigning being cast out, it should not slacken day and night to seek and know God s love. And thus the Almighty Lover, strengthening His lover to love, shall raise him high above all earthly things and vicious
and vain thoughts, so that the wicked and dying flies of sin lose not the sweetness of the ointment of grace [since
strifes
1 And henceforward God s dead, they become as nought ]. love shall be so sweet to him, and shall be also moistened with
sweetness most liking, and he shall taste marvellous honey, that in himself he shall feel nought but the solace of heavenly savour shed into him, and token of high holiness. Truly fed
with
this
sweetness he desires ever to wake, inasmuch as he the heat of endless love burning his heart, nor
feels verily
it away, enlightening the mind with sweet mystery. And some others that men trowed had been holy had this heat yet in imagination only. Wherefore being not in truth but in
goes
shadow, when they are of Christ
called to the
they are
wedding or the
feast
not ashamed
unworthily to marvel that in the righteous place. challenge examination they shall go down with shame, and shall have the lower place. Of these truly it is said Cadent a latere tuo s
2
espousals,
the
No
first
:
mille, et
side
decem milia a dextris tuis* that
a thousand shall
fall,
is
to say
:
From
thy
and ten thousand from thy right
hand.
But would God they knew themselves and that they would ransack their conscience ; then should they not be presump tuous, nor making comparison with the deeds of their betters would they empride themselves. Truly the lover of the Godhead, whose inward parts are verily thirled with love of the unseen beauty and who joys with all the pith of his soul, is Because he has continu gladdened with most merry heat. given himself to constant devotion for God, when Christ not of his own meed but of Christ s wills, he shall receive
ally
1
ff.
Eccles. x.
i,
a /.>.,
claim.
3
p s xc. .
7 (xci. 7).
THE
138
OF LOVE
FIRE
goodness a holy sound sent from heaven, and thought and meditation shall be changed into song, and the mind shall bide in marvellous
that he has
though Such
melody.
Soothly
it
is
received into his soul
;
the sweetness of angels and the same praises, 1
be not in the same words, he shall sing to God. as is the song of the angels so is the voice of this true
it
though it be not so great or perfect, for frailty of the cumbers [the lover]. He that knows this, knows angels song, for both are of one kind here and in heaven.
lover
;
flesh that yet
also
Tune
is This sung. and is meat which also angels by song praising living men most hot in love are gladdened, singing in Jesu, now when they have received the doom of endless praise that is sung by It is written in the psalm Panem angelthe angels to God. c orum manducavit homo* that is to say Man has eaten angels And so nature is renewed and shall pass now into a bread.
pertains to song, not to the ditty that ;
:
:
godly joy and happy likeness, so that he shall be happy, sweet, godly, and songful, and shall feel in himself lust for everlasting
and with great sweetness shall continually sing. Soothly it happens to such a lover what I have not found
love,
that is, this song expressed in the writings of the doctors 3 up in his mouth, and he shall sing his prayers with a ghostly symphony ; and he shall be slow with his tongue, :
shall swell
because of the great plenty of inward joy, tarrying in song and a singular music, 4 so that that he was wont to say in an hour 5 Whilst he receives it scarcely he may fulfil in half a day. soothly he shall psalms.
given
;
I
sit
alone, not singing with others nor reading it is man should do this, but he to
whom
say not ilk
and
let
him
Holy Ghost, nor
for
what
fulfil
men
s
him, for he is led by the words shall he turn from his life. likes
In a clear heat certain shall he dwell, and in 1
3
4
L. et eadem oda. C. sal bolne to his mouthe. C. syngulerc sownde,
3
sweet
Ps. Ixxvii. 25 (Ixxviii. 25).
L. crumpet canor s
full
note xlvi
ille
vsque ad
os.
THE
FIRE OF
LOVE
139
The person of man shall he not shall he be lift up. 1 accept ; and therefore of some shall he be called a fool or churl because he praises God in joyful song. For the praise melody
God
of
shall
up from
burst
voice shall reach on high 2
;
his
whole
the which
heart,
God
s
and his sweet
Majesty
likes to
hear.
A
visage has he
fair
in himself the
whose
God 3 desires, and keeps Wisdom truly is drawn from
fairness
unmade wisdom.
privy things, and the delight thereof is with the lovers of the everlasting ; for she is not found in their souls that live 4 She dwells in him of whom I spake, [sweetly in earth]. because he melts wholly in Christ s love and all his inward
members cry to God. This cry is love and song, that a great voice raises to God s ears. It is also the desire of good, and the His crying is outside of this world because nothing but Christ. His soul within is all burnt with the fire of love, so that his heart is alight and
affection for virtue. his
mind
desires
burning, and nothing outward he does but that good may be not expounded. God he praises in song, but yet in silence to men s ears but in God s sight he yields praises with a :
marvellous sweetness. 1
i.e., 2
*
C. }?at
consider.
cum
L.
to heght.
likandly
lyfis.
non
respiciet
personam hominis.
rex concupiscit. L. in terra suaviter viventum. 3
L. reads
:
CHAPTER
III
THAT GHOSTLY SONG ACCORDS NOT WITH BODILY AND THE CAUSE AND THE ERROR OF GAINSAYERS. AND OF KNOWLEDGE INSHED OR INSPIRED; AND HOW IT DIFFERS FROM KNOWLEDGE GOTTEN BY LABOUR :
in this every man raised in holiness may know that he the has song of which I spake : if he can not sustain the of singers unless his inward song be brought to mind, cry
BUT
and he has glided, so to say, into outward. That among singers and readers some are distracted [from their devotion] is not from perfection but from unstableness of mind, because other men s words break and destroy their prayers and this forsooth ;
happens not to the perfect.
truly are so stabled that other thing can they be distracted
They
by no cry or noise- or any from prayer or thought, but only [cut off by such from song], For truly this sweet ghostly song [is specially worth because] 1 It accords not with outward it is given to the most special. are used. It discords in kirks and elsewhere which the song, mickle from all that is formed by man s outward voice to be heard with bodily ears ; but among angels tunes it has an acceptable melody, and by commended with marvel. 2
them
that have
known
it,
it
is
See and understand and be not beguiled, for to you I have shown, to the honour of Almighty God and to your profit, 1
note
a
xlvii. 140
/ ./.,
admiration.
THE FIRE OF LOVE why
I fled strangers in
141
the kirks, and for what cause I loved desired not to hear organ
not to mingle with them, and
Truly they gave me
players. ness,
and
1
gart
marvel not
if I
had not
Forsooth
But well I knew of alway conformed me
I
letting from songful sweet And therefore clear song. ;
and in that
I
had
what would have put me from
had erred
whom
me
confused
left
if I
I received
it.
had done otherwise. Therefore I have
to do His will, lest He should take from He gave to me kindly. 2 I had great in (the) wilderness that I might sing more sweetly
being unkind, that
liking to
from
far
full
if I fled that that
been to blame, so sweet song.
me,
the
fail
sit
noise,
sweetest praise
4
and with quickness 3 of heart I might feel the which doubtless I have received of His ;
whom above all things Truly my heart has not
have wonderfully loved. 5 in bodily desire, nor yearned have I conceived this comfortable song that I have sung, sing Therefore love has brought me ing in Jesu, from a creature. gift
I
thereto, that I should not stand in the plight in which the 6 unthrifty are cast down ; but that I should be raised above the
height of
seen things, and from heaven should be kindled is not comely in
all
and lightened to praise God, whose praising the sinner s mouth.
To whom
therefore that loves not anything save one shall unthirled by all, be opened ; and no marvel
the it
window, were although
his
nature were changed into nobility of
worthiness unable to be told, and made clear and free ; which noble clearness 7 no man shall know [in eternity] that now
knows not love, and in Christ feels sweetness. Nor doubtless ought I to cease from the best tried devotion because of back-biters that have cast evil biting into mine innocence 1
5
and
I
ought to
cast all
wickedness down, and love
a L. ne ingrato auferret quod gratis largiebatur. C. likyngestelouynge L. suauissimam iubilacionem. 6 7 L. nobilcm libertatem. L. efferbuit. L, indigni.
i.e., 3
;
made.
fervour.
4
=
i
THE
42
them
that stirred
me
LOVE
FIRE OF to greater
ill
;
and thereof grace
shall
have been increased to the lover whiles he has not taken heed to
words wavering in the wind, but with a perfect heart shall to his love, and unwearily pursue his
spread himself forth purpose.
Herefore truly the desire for vanity risen in the
love
is
wax
cold but shall
shall
is
vanished and truthful
mind, so that the soul of the lover shall not remain in comfortable heat and the heart
not be bruised
J
from continual thought of
his Beloved.
Soothly in this steadfastness the excellence of love a true lover, so that he shall be raised up to a fiery
happens to heaven and
more than may be spoken, and more burned within himself than can be shown, and
there shall be stirred to love shall be
3 of grace. And hereof he has received and knows how to speak among the wise sublety, and boldly say whatever he thinks ; though before he were holden or else were a fool and unwise.
shall halse the degrees
wisdom and
But those taught by knowledge gotten, not
inshed, and
3 puffed up with folded arguments, in this are disdainful saying where learned he ? who read to him ? 4 For they trow not :
that the lovers of endless love
might be taught by their inward master to speak better than they taught of men, that have studied at all times for vain honours. If in the old time the
should
He
not
His Godhead
?
inspired
many, why
take His lovers to contemplate the Joy of Some of this time are approved to be even to
those of former times.
ance, for oft
Holy Ghost
now
I call
not
this
approving
6 they err in their approving, choosing
men
s
allow
such as
God
But such I despised and despising those God has chosen. call allowed whom eternal love has pithily enflamed and the 1
2
C. byrsyd, i.e., disturbed. L. quateretur. the degrees of the mystical life. L. inflati argumentacionibus implicitis. L. a quo doctore audiunt ; and cf. note xiii. C. )?ai erre in }?er allowyng. L. in approbacionibus
i.e.,
3
4 5
suis errant.
THE
FIRE OF
LOVE
143
all good ; these are marked and continually sing in the love of God. And all that longs to the world s vain joy and the false honours of cursed and proud life they tread under the feet
grace of the Holy Ghost inspires to
with the flower of
all virtue,
of their affections.
No of
But in the sight the holy angels they are greatly commended ; hearts are strong to suffer all adversity, nor will they be
marvel that these are outcasts of men.
God and
whose blown about by the wind of
At the last they are vanity. borne to Christ with high holiness, when they that men chose and allowed 1 are cast down in damnation and are drawn in torments to be punished with the fiends withouten end. 1
L. acceptabant.
CHAPTER
IV
OF THE EXCELLENCE OF GHOSTLY SONG: AND THAT IT NEITHER CAN BE SAID NOR WRITTEN, NOR RECEIVES ANY FELLOWSHIP AND OF THE CHARITY OF SPIRITUAL SINGERS AND THE PRIDE OF THEM THAT HAVE GOTTEN KNOWLEDGE
:
:
the lover of Almighty see into high things of love that springs
1
TRULY
God
withouten
is 2
skill,
not raised in mind to
and to sing the song
which is ardently 3 and openly burnt with the fire of love, and spread out in sweet devotion, abiding in songs that yield honey from our up
in the soul, the
Mediator. Therefore the singer is led into all mirth, of endless heat breaking forth in mirth, he is the well and, received into halsing and singular solace, and the lover is 4 and arrayed with the might of the most lovely passage fairest
refreshed in sweet heat.
He a
5 joys, truly glistening whiter than snow and redder than rose ; for he is kindled by God s fire, and going with
clearness of conscience he
is
clad in white.
Therefore he
is
taken up thereto above all others ; for in his mind melody abides and sweet plenty of heat tarries ; so that not only shall he offer a marrow 6 offering in himself and pay Christ praise in ghostly music, but also he shall stir others to love, so that 1
4 6
2 note xlviii. i.e., reason. 5 C. He note xlix. qwhyet C. marghty=L. medullata.
3 =
C. fyrely.
L. nitidus.
THE
FIRE OF
LOVE
145
they hie to give themselves devoutly and perfectly to God ; the which vouchsafes to make glad His lovers, cleaving to Him
with
This delight, certain, their heart, in this exile also. tasted in loving Jesu, passes all wit and feeling. I can not tell a little point of this joy, for who can
all
which he has
Truly tell
Certain to
Who
1 an infinite sweetness? lay bare of unable to be told, it seems this speak joy
an untold heat?
me
would
if I
as if I should
teem 2 the
hole of the earth.
little
sea
And no
by drops, and spar it all in a marvel though I, the which
scarcely tastes one drop of that same excellence, can not open to you the unmeasuredness of that eternal sweetness, nor that ye that are boisterous in wit and distracted by fleshly thoughts
can not receive given to
God
it
;
even although ye were
full
wise of wit and
s services.
if ye were alway busy to savour heavenly ye studied to be enflamed with God s love, withouten doubt there should come into you plenteously the liking of that love, the which fulfilling all penetrable 3 parts of thy
Nevertheless
things,
mind
and
if
drop a wonderful sweetness into it. Truly the ye shall be of charity, the more able ye may suppose The nearer truly to yourselves to be receivers of that joy. shall
fuller
God
shall
they be endlessly that in this time have the more
burningly and sweetly loved Him.
empty
4
of
God
being drawn
worldly solace, even
Therefore
1
s
6
in their rising
:
mind
6
it
shall be exiled
2
are
whose height is fall under vanish from a glorious they
things that show, forgetting inward goods hidden from mortal eye, 5 whiles they in
perpetuity.
certain, that
They,
love are fulfilled with worldly filth ; and so to vain tales, they seek the delights in outward s
seems that
in the
time to
and chanty certainly reign.
come
covetousness
Contrarily, in this
E.E.T.S. reads makyn for C. nakyn. 3 C. abil to be * C. }?irlyd. empty ; and note 1. toyrae. C. syn ; A. eyn, which is right = L. mortalibus oculis. L. in sua siquidem eleuacione a gloriosa perpetuitate euanescunt.
THE
146 life
it
is
FIRE OF LOVE
wrought by many, forsooth by nearly
covetousness charity, as if
it
cast out of the
But yet
into exile.
kingdom
it
dwelling-place in the hearts of God s chosen. the proud and rests in the meek.
wretches are beguiled
Many
that
all,
brought yea into the King s hall ; and were consenting to treason, is prisoned and in
is
has found a It
goes from
the which feign to themselves
;
they love Him not, trowing that they may be occupied with worldly needs and yet truly enjoy the love And they trow they may run of Jesu Christ with sweetness. to love
God when
about the world, and be contemplative ; the which they that fervently love God and have gone into contemplative life
But being ignorant 1 and not imbued with heavenly wisdom but puffed up with the knowledge that they have gotten they suppose wrongly concerning them deemed
impossible.
and they know not as yet how to hold God with love. Sahum me fac Deus, Therefore I cry and with desire I say
selves;
:
quoniam defeat sanctusf that 3 for thy saint is wanting. singers
is
at peace
;
Lord make me safe, is to say : The true lover fails : the voice of *
there appears
no heat
in true lovers
man
goes in his evil way, and the wretchedness ceived in heart he ceases not to bring to deed.
;
ilk
he has con
They
waste
Alas the fire their days in vanity and their years in haste. 4 of desire has swallowed up the young man and maiden, the suckling
5
also together
O my to
good Jesu, soul shall not
Thee
shall
waxest sweet,
1
3
4 5
with
all
come
good to
me
to be
drawn
to
Thee,
for
into their counsel but sitting all alone
I
sing. so that
continually praise fulfilled
with the old man.
it is full
Thee
The it ;
is
Thou
whiles
not
hard
art praised thou
but
full
sweet
to
not bitter but merrier than to be
bodily ami worldly delights.
C. Bot]?ai vnkonynge-L. Set ipsi insipidi. * A.V., for the godly man cease th.
Delectable and *
Ps. xi. 2 (xii.
cf.
C. in hy*L. cum festinacione, and C. sxwkand ; cf. note li.
cf.
Ps. Ixxviii. 33.
i).
THE FIRE OF LOVE desirable
that
it is
to be in
Thy
praise
;
no marvel
for
dight with so great love savours
is
147
full
that
is it
all
sweet.
The
lover also burning in this unbodily halsing, his wicked ness being cleansed, and all his thoughts that go not unto this
end vanished, and desiring to see
his Beloved with his ghostly *has raised a to his eye, Maker, bursting forth from the cry inner marrow of his affectuous 1 love, as if he would cry from afar. He lifts up his inward voice, the which is not found
but in the lover most burning ; as far as is lawful in this way. Here I cease for, because of the unwit and boisterousness :
of mine understanding, I can not describe this cry, nor yet how mickle it is or how merry to think, feel, bear though I ;
in
might
my
measure.
know
not, for I
not
But
how
to
I
could not
you overcome
to
my
nor can
tell it,
wits 2 except that
3
I will
say this cry is ghostly song. therefore shall sing to me the ditty of my song and the joys of my desire, with burning of love and heat of my
Who
from songs of fellowly charity 4 substance, and the measure of sweetness
young
age, that
ransack
my
I
in
might which
was holden worthy might be known to me ; if peradventure might find myself exempted from unhappiness. And I presume not to say that by myself, because I have not yet
I I
found that
I desire
in the solace of
after so that I
my
might
rest
If forsooth I
fellows.
with sweetness
deemed
that cry
alway hid from bodily ears and that dare I well would God that I might find a man author of that
or song
say
is
melody the which, though not in word yet in writing, should me my joy, and should draw out 5 notes of love in singing and joying in spirit, 6 the which, in the Name most worthy, I sing
1 *>.,
tum
et
desirous
2
i.e.,
* 5
6
;
cf.
L. exintimis medullis amoris affectuosi excita-
erumpentem. senses.
3
L. quod clamor iste canor
L. caritas sodalis. C. schew owt*L. depromeret L. pneumatizando.
;
and
cf.
note
Hi.
est.
THE
148
shamed not
to say before
me
LOVE
FIRE OF
than gold
my
This one
love.
and
truly should be
precious things that are to be had in this exile are not like to him. Beauty of virtue
lovelier to
;
all
dwells with him and the secrets 1 of love he perfectly ransacks. I would love him truly as my heart, nor is there aught that for he shall show me the ghostly ; 2 to desire I that understand, and shall clearly unfold the song 3 mirth. In which shall of I the more unfolding my melody I
would hide from him
4 sing, because the burning of love shall joy, or else quicklier be shown to me, and songful joy shall shine before me; also
my
clamorous 8 thought I
labour
thus
not glide without a praiser, nor shall doubt. Now truly the longings of this
in
shall
heavisome exile cast scarcely suffers
heat I
me
me down, and heaviness grieving me And when within with unwrought
to stand.
wax warm, without
and without
my Thou
I
lurk as
it
were wan 6 and unhappy
light.
God,
to
whom
not think on
therefore
I
need
Thy
without feigning, wilt mercy ? A wretch I am j
I offer devotion
me
in
Thy
mercy.
And
Thou
wilt
not
raise
into light the longing that binds me, that I may fitly 7 have that I desire ; and the labour in which I am heavy because I 8 mansion, trespassed, Thou shalt change into a honey-sweet so that
melody may
last
where heaviness was
His beauty, whom I His touch, for after held by endlessly,
see
1
3
s 7 8
my Love
in
Him
;
and that
I
and worship
desire, I
may
Him
long.
2 C. opyn. L. enodaret, i.e., unknot. C. priuetis. 4 L. uberius. C. opynynge. i.e., more fruitfully C. My cryingly J?ojtis ; and see note liii. 6 C.browne = L.fuscus. L. oportune. C. acordyngly. L. mellicam mansionem. E.E.T.S. reads homly for C. honily. .
CHAPTER V THE MEDITATION OF THE LOVER IN HIS LOVE AND THE FORSAKING OF FELLOWSHIP AND HOW IN ORDER IT COMES TO THE FLAME OF LOVE
:
:
when with the
of
heat
love
rejoicing, I burn in Thee, and busily comes in so that I should halse
O
OJESU,
Thee fully, most lovely ; but I am borne back, Thou Moreover griefs sweetest one, from that I love and desire. 1 the forbars the wilderness and waste happen, way, and suffers not the habitations of the lovers to be builded in one.
would
to
God Thou
with
that
his
hadst 2
stirrings
shown me
my
a fellow in the
heaviness
might
have
But way, been
gladdened and the bond of sighing unloosed ; if it were not forthwith cut in sunder by Thy sweet scythe, so sorely it
would
strain
that
it
might gar the lover go forth from the and be cast down
close 3 of the flesh for the greatness of love
before
Thy Majesty. In the meantime, certain, joying in hymns of praise, sweetly should I have rested with my fellow that Thou hadst given me, and in good speech, withouten strife, we should have been Truly feasting together in the mirth of love we would glad. 4 sing lovely songs, until we be led from this outward and cumbrous prison and brought into the inward dwelling-place, 5 at the same time, receiving [by lot] a seat among the a
1
obstructs.
*
C. suld schcwe.
L.
illius
exhortacione. 149
3
j,e, y
5
C. samne,
cloister.
THE
150
FIRE
OF LOVE
heavenly citizens that loved Christ in one manner and one measure.
Alas what
shall
do
I
?
To whom
shall I flee that I
Needy am
I
dis-coloured
How may
suffer delay that I desire happily enjoy
long shall
I
? ?
and hungry, noyed and dis-eascd, wounded and for
absence
the
me, and hope that
of
my
put back chastises
is
for
love;
my
soul.
love
hurts
Therefore
cry of the heart goes up, and amongst the heavenly citizens 1 a songly thought runs desiring to be lifted up to the ear of the most High. And when it comes there it proffers the
errand and says
its
:
O my love O my !
honey
!
O my
harp
!
O my
psaltry
and
Thou help my heaviness ? O my heart s rose, 2 when shalt Thou come to me and take with Thee my spirit Truly Thou seest that I am wounded to song
daily
!
When
shalt
?
the quick with Thy fair beauty, and the longing relaxes not but grows more and more, and the penalties here present cast me down, and prick me to go to Thee, of whom only I trow
But who [meanwhile] shall and the end of mine un-rest ? And sing my grief who shall show to me the greatness of my joy and the fulfilling of my song, that from this I might take comfort and sing with I
see solace and remedy.
shall
me
the end of
gladness, for
should
I
and that joy 3 were near sing and my cry and
my
Beloved
?
the end of mine unhappiness Herefore an excellent song I shall voice shall soften the hardness of
He should gradually, He shall
also.
but punishing of the innocent.
And
know
If
He
should slake, 4 not ay laugh at the pains chastise
herefore I can be called happy, and have withouten end
the merriest draught of love, withouten all uncleanness and, all griefs being cleansed away, may stand in perfectness of joy and holiness, singing worship with a heavenly symphony ; when, ;
1
2
3
L. et canora cogitacio currit inter chores concinium. quando medeberis merori meo, o radix cordis mei. 4 L. ilia perfeccio. L. occidat. L.
THE truly,
FIRE OF
amid these needy
has mirthed
my
151
the burning of sweet love
dis-eases,
mind within
LOVE
my
secret soul 1 as
it
were with
music, and the sweet honeyed memory of Jesu so that I, greatly gladdened in the song the which I received from heaven, ;
should not
feel
the
which those that
nor should this sturdy 2
sweet
O for
venomous sweetness of unworthy love flourish in
think
beauty of the flesh earthliness hold me.
the full
and most lovely in Thy beauty, have mind that sake I dread not worldly, power ; and have mind
fairest
Thy
that I
also
would cleave
to
Thee.
All love that unwisely
cherishes I have cast out, and I have fled all things that let to love Thee, God ; and fleeting fairness that makes men bond
women to malice, nor has it 3 plays of youth, that by uncleanness make to bondage of folly.
and sends
liked
worthy
me
to enjoy
souls subject
I ceased not to give Thee my heart, touched by and Thou hast withholden it so that it should not flow desire; into divers lewdness of concupiscence and lust, and Thou hast [put] in me the mind of Thy Name, and hast opened to mine
Henceforth
window of contemplation. To Thee at last devoted have run in ghostly song but first my heart waxed warm with the fire of love, and lovely ditties rose up within me. eyes the
I
;
If
Thou
ness of sufferest
and
I
puttest not these things pity should
Thy not Thy
trow
Thou
Thy ;
sight, the mickle-
by the which
Thou
lovers to be taken too mickle into coldness
wouldest lessen
wouldest not turn
Sorrow
from
move Thee
certain
Thy and
face
from
my my
:
wretchedness, and Thou longing. stand in
wretchedness
the
body
;
longing soothly abides in the soul, until the time Thou givest that I have desired with so great heat ; through love of which
my flesh is made lean and foul among the beauteous of this life. And from the inflowing 4 of it my soul has languished to see Thee whom she has burningly desired and that in those seats :
1
3
2 C. twix my priuetis. L. turbulenta terrenitas. L. nee placuit mihi iuueniles exercere iocos. * C. of )?e influens
THE FIRE OF LOVE
152
she might be of the secret heaven, and rest with the fellowship that she desired ; and after be taken up where, among angel singers, she may worshipThee perfectly with love, withouten end. 1 Behold, mine inward parts have seethed up and the flame 2 of chanty has wasted the gathering of my heart that I have
hated, and has put by the slippery gladness of worldly friend and also thoughts that were foul and to be held abomin ;
ship able to
it
has
drawn
mine
out.
And
love, that before
mannerly
so without feigning I have risen had slept in divers outrays 3 of
and umbelapped with darkness
errors
I felt the lust of devotion sweetest
have trespassed. beguile you
My
friends I pray
there with liking sorrow more to
;
where
I
you hear that no man
!
These, and other such words in the sight of our Maker, burst up from the fire of love ; and no man that is strange to this unmeasured love should dare to use such words 4 the is yet disturbed with temptation to void and unprofitable thoughts, and that has not his mind continually with Christ without gain-turning, or is stirred affectuously in any manner
which
about any creature so that all the movements of his heart go not to God because he feels himself bound to earthly affection. :
Full high is he in charity whose heart has sung these ditties of love, and, hid in ghostly feasting, beholds not outward fond Forsooth marvellously cheered with eternal desires, he ness. himself to heaven by contemplation from whence he burns with sweetest love, and is moistened by a draught from the heavenly passage 5 ; and is umbeset and truly transformed raises
:
with the heat of the happiness to come, so that he shall eschew 6 of contemplative life. all temptation and is set in the height
And
henceforward so continuing in ghostly song in Christ praise he is glorified.
s
C. vpbolyd = L. efferbuerunt. L. consumpsitcoagulacionemcordismei. 3 excesses ; see gloss. * C. slike vvordis = L. tractare. teyt s L. *^r,Vr#r amenissimo haustu superni meatus ; yet the O.E.D. = soften. quotes moist e here as used figuratively 1
a
6
L, cac
i.
me
.1,
/>.,
extreme point.
CHAPTER
VI
GOD S CHOSEN: AND COME TO LOVE IN PRAYING,
OF DIVERS GIFTS OF
HOW
SAINTS
LOVING, SUFFERING ADVER AND HATING VICE. AND THAT LOVE COMES FROM GOD AND THAT HIS LOVE IS NECESSARY. AND THAT TRUE LOVERS FALL NOT BY TEMPTATIONS OF THE FLESH, AS OTHER IMPERFECT ONES: NOR ARE HURT BY THE DREGS OF SIN ALTHOUGH THEY
MEDITATING,
SITY
1
2
LAST chosen truly that are
mind wonderfully shown more heed
THE
in
fulfilled with love, and take to loving than to aught else, have to us the secrets of lovers the
3 which, surpassing in fervour and supernaturally, have received the fire of love, and with a wonderful desire have yearned after their Beloved Jesu. Divers gifts truly are disposed 4 to
God
s
lovers
to love.
to one
the
:
some are chosen
Nevertheless
life,
all
to
do
;
to teach
;
some
but by divers paths for everyone chosen goes to bliss by that way of virtue in the which he is :
kingdom of
most used.
And
if
that virtue in
which he
burningly draws him to the sweetness of is
some
the holy covet one thing and run
supposed stronger in the most 1
3
rest,
C. vissittand ; and see note liv. C. passand qwikly and abowen kynde. 153
God
surpasses
s love,
truly *
*
more
the which
when he
shall
L. memoria. ;.^ ()
assigned.
THE
154
come
God, he
to
FIRE OF LOVE
receives
for
meed
that
dwelling-place of
heavenly joy and the seat that Christ has ordained to be had withouten end by the most perfect lovers. The lover therefore says the glorious ditties of love he has
made
surpassingly chosen to God s love, first that his heart never depart from his so that the memory of Jesu be to him as melody of
and he that
;
he cares and Beloved
;
music at a
is
desires
feast
and
is
sweeter in
his
mouth than honey
or the honey-comb. But the longer he exercises himself in the to him it is. And then it with sweeter ghostly study
draws the
mind from vain and
his
desires
Christ and
Him
loves in
of his it is
thoughts, and binds
evil
Maker, and altogether
stabled in
Him,
the
Well of
only, and he prays that he
gathers love.
may
it
it
to
into
So that he
be glad only
Him.
Now
sweet affections come
into
his soul,
and wonderful
meditations favourable only to God, the which being tasted, and spread in this mind with intentness, affect 1 her more
be spoken ; they lead with great liking and sweetness the contemplation of heavenly things, and they to spirit cleanse from desire of worldly solace. So that God s lover seeks
than
may
of
nothing in this world but that he may be in (the) wilderness, and only takes heed to the likings of his Maker. Afterward truly strongly and well used in praying, and given to high rest in meditation, killing all wickedness and uncleanness, and taking a strait way with discretion, he greatly profits in the And his affection goes up [on virtue of everlasting love. high], so that the entrance is opened, in the beholding of
The burning also, heavenly mysteries, to the eye of his mind. which before he felt not, begins to kindle his soul, and whiles he is profitably occupied in that, now quicklier and now more slowly that
it
it
warms
as this corruptible
body
suffers the
heavies, and ofttimes with divers heaviness 1
C. chiryschis
;
and
sec note Iv.
down
[soul] casts.
THE FIRE OF LOVE
155
So that the same soul anointed with heavenly sweetness, and 1 with heavenly delight, cheers herself mickle to
quickening forth
pass
by good
and
desire,
irks to dwell in
this
mortal
Nevertheless she gladly suffers adversity that happens, for sweetly she rests in the joy of eternal love. flesh.
And
all these things that happen can not destroy that joyful in that had made she song received, Jesu, nay but the glad fiend s falsehoods fly away ineffectual 2 ; and the beguiling
vanity of worldly honours goes in despite, nor is fleshly softness sought or loved. These things are armed against God s chosen so that all they that have their conversation in heaven might together fall, unavised, to their overturning.
But
it
profits
not to overcome them unless the holy Lover
of God, in Christ
being glad
strife,
Thou
my
art
Thee
:
make me
is all
save from Thee.
malicious prickings of my not unrestful. Gloria mea : my Joy,
that the
taker,
froward enemies for in
3 Name, resolute and as it were without 4 Lord, says: Tu autem susceptor metis es
s
my
Not
joy.
Worthily
in
my
virtue, for
it is
not sent
given to Thee, nothing to and my head, that is to say the
is all
exaltans caput meum : soul by the highest part of
Et
me.
which the netherer, 6 Thee Lifting her up to ghostly song and
my
favouring,
is
governed.
contemplation
Thou
sufferest
bound into the low and soothly
is
Thou
hast
be to
me
head
the
made
fat,
foul
a Calix inebriam
sweetness [inebriating]
likings
cast
down
of this world.
or
This
in the oil of ghostly gladness should increase 6 in charity and
that that
her not to be
it 7
that
:
my
soul
is
to say a drink of inward
with love of
my
Maker.
And
sleepy shall I lie, verily turned from love of temporal things; and so as it were with sweetness, feeling nothing of
1
2 3
5
blandiciis supernis respirans. C. cleris. L. animet in desiderio. C. in deyd, mistaken translation of L. inefficacia.
C. vnbyrsyd i.e.,
lower.
= L.
inconcusse. 6
C. bolne.
*
Ps.
7
Ps. xxii.
iii.
4
(iii.
3).
5 (xxiii.
5).
1
THE
56
earthly mirth cleanness.
FIRE OF
LOVE
or heaviness, I shall be led to the everlasting
Truly in this sweetness of high love the conscience shines. For cleanness lasts there, and the heart waxes likingly warm ; and the mind, mirthed with gifts, waxes hot. Nor likes she to
behold the pleasures of this exile, but she halses the world more gladly than the sweetness to
bitterness of this
follow ; for enjoying the delights that fail not, she ceases not to cleave to the love of Jesu with such burning desire, that as soon and as lightly thou mightest turn the world upside down as gaincall 1
her mind from her Saviour.
All things forsooth she hates that are contrary to God s love ; and she burns unweariedly to fulfil those things that she sees
and knows are pleasing to God.
This certain she would
not leave for any pain or wretchedness, but would hie the quicklier to do God s will if she should perceive any hard
Nor truly does she thing she might offer for that cause. think or desire any other thing but to love Christ truly, and to do His
A
will in everything 2 without ceasing. that has received this burning
mind
made
will,
in
goodness
from God. For Beloved, sooth He chose her that she might be such a one that might abide Christ s perfect lover and be a choice vessel that shall
from
his
is
rich with devotion
;
be
with the noblest liquor of the sweetness of heavenly And His name which is chosen out of thousands shall
filled
life.
continue in everlasting remembrance, and be ever withheld And then by God s help she shall within the self in thought.
and shall be glad in God. For the darts of our enemies shall not avail against such a lover, but she shall receive from her love sickerness of conscience, with cast out all lettings to love
untrowed cleanness of inward sweetness, and every hour shall For being in ghostly crying, 3 she yield up her spirit. is
4
friendlily 1
i.e.,
3
cleansed
every
day by
call-back.
L. in clamore intimo consistens.
the 2 *
burning of love,
C. in all kyndes. L. amicabiliter.
THE no
so that
LOVE
157
of spiritual foulness may last. Whiles in is with God, she casts out all wickedness
filth
continual thought she that the malice of our verily biding in her that is drawn out by
is
FIRE OF
enemy moves
to
;
and the
fire
of love
mind, it cleanses all the contagion of an ungotten desire. 1
sin
Truly the affection set in a great height is so sicker that it alway ware of negligence and casts it away as a deadly
enemy and whiles it lives it leaves not busyness and dread. For the better a man is, and the more acceptable to God, the more he burns in charity, and the more he is stirred by the prickings of love to work more busily and strongly that that belongs to his degree and life. And he is alway busy ;
that the
memory
of his sweetest Beloved slide not from his
minute, that not only as a clothing but as deed thought he may have and think of Him whom he knows he is bidden for a
to love
with
And
his heart.
all
he greatly dreads
lest
he be
He things grieve certain not only busies him with all his heart to fulfil that as to love Christ ; but also he is taken with he is bidden great drawn
into
these
that
the
he never forgets
delight, so that
Him.
least
his
Beloved nor bowing to
temporal liking will part himself from his Love if he might withouten pain do that he would. 2 He is truly expert that ghostly liking is sweeter than bodily love ; and therefore it were
marvel
he should
if
slip
into so great
ghostly cheerfulness, he would
feigned and as
it
were
false
wrongs
;
make ready
felicity; or
and
if,
forsaking
to rejoice in this
overcome by
beauty, would desire that which forsooth
God
3
ilk
fleshly
holy lover of
hates.
No
marvel that
shown
to
devout
men
the to
some; and beauty drawn away some wise and even unlawful halsing, because they were not fleshly desire has beguiled
sight has
grounded in charity, nor cleaved
perfectly 1
* 3
they alway to
L. que ex ingenita concupiscencia trahuntur. L. sine pena facerc quod valeret. L. tauta deliramenta dilaberatur.
THE
158
LOVE
FIRE OF
eternal love; wherefore haled by temptations, when they seemed to ascend, before they might come to height have fallen down. 1
But stable
a true lover of everlastingness doubtless holds himself among temptations, and in that strife he wins a crown,
when
others, unsteadfast, are slain.
And
Christ
s
lovers cease
obstacles, and they shed forth all their and not as these that have heart wholly before their Maker not fastened their foot in love, and, cast down from the height
not to cut away
all
of their endeavour, 2
wax
but rather going on without
lean
change, stand stable in the well-begun, and are nourished and 3 in the sweetness of heavenly savour; that brought forth give light by example of holiness to them that are and within they may burn sweetly with the fire without,
they
may
of love. Errors also of fleshly desire they shall slay by the desire of ; although no man in this life can fully slaken
cleanness
engendered concupiscence, or be so perfect that he may live And so neither by this nor that shall in flesh and never sin. a perfect man be here perfectly healed, but in heaven where the
light of joy
everlasting
comforts 4 his wits
peace
heaviness, that
shall
discomfit
to
behold
and cast out
now no
grief of corruption confirms the discomfiter. 5
everlasting bliss In the meantime the
mind
is
be,
awakened and
God
;
griefs
and
and
now when
desires to be
kindled by abiding love, and it studies to eschew the liking for 6 these seen vanities. Truly the dregs of sin abide unto death,
but they and the longing of nature perish in death. So that 7 himself to chosen and one, love, abling every strengthened
by high grace against these dregs, and armed with cleanness, *
*
L. irapulsi temptamentis. C. fro ]?e heght of meuynge. J>er
4
strengthens 6 L. fames ptccati
L. ab ascensu intencionis 3
deiecti inarcescunt.
;
and
cj.
L. et educati.
L. consummat triumphantem. ^ L. se habilitans. note liv.
s
i.e.,
THE FIRE OF LOVE should exercise himself in glorious battles, and should cast all
159
down
1 things that hostile lovers pursue.
Herefore sickerly whiles the fighting one overcomes and is is lift up to a marvellous mirth in which
not overcome he
inward members joy. For he feels himself inspired by a mystery of love, and he ascends on high in honey-sweet heat and contemplates with ghostly song the sweet praise shed forth all his
to the lovers
2 hastening to death and to nothingness at the
movings of the fleshly affections. Some add hereto saying that a sweet thing sounds in his heart, and ghostly song, wherefore, thirsting, he is ravished and gladdened. But they have not expounded it so that I could understand how their thought was changed to song and melody abides in the mind ; and in what manner of praising :
he sings his prayers. 3 1
2
C. ]?at emnyly lufars swis. C. and to vnbeingis.
3
L. et qua iubilacione preces modulatur.
CHAPTER
VII
TRUE LOVER ONLY LOVES HIS BELOVED AND OF DOUBLE RAVISHINGS, THAT IS TO SAY OUT OF THE BODY, AND OUT OF THE LIFTING OF THE MIND INTO GOD; AND OF THE WORTHINESS THEREOF THAT A
:
heat of a longing spirit shows in himself a pure love For he seeks nothing but His for the fairness of God.
THE
Beloved, and
the
mind
is
all
other desires he entirely
freely borne into that
it
l
and so and the bond
slakens
;
sweetly loves, of the lover s will is stably confirmed, whiles nothing happens that may let a lover from his purpose, nor that may gar him turn again to think of aught else
so that loving with great ; his and all receive desire, may tarrying being put run to the of love. halsing swiftly
easiness he
back,
may
Among know
these delights
which he
tastes
burning
in so
sweet
2 heavenly secret inshed that no man yet may but he that has received it ; and he bears in himself the
he
love
feels a
in Jciu, and makes them lectuary that moistens all joyful lovers hie to sit in not to cease so that heavenly seats and they happy
endlessly to enjoy the love of their
Maker. After that truly they and set on fire inwardly, ;
earn (while) abiding in heavenly sights their innermost soul
all
3
is
gladdened with the playful shining
and they feel themselves made glad with merriest ; and wonderfully melted in joyful song. of light
1
C. clerely. 3 C. all
}>er
love,
3 L. archanum celitus C. heuenly priuyte. inhere partys L. omnia intima sua. 1 60
THE
LOVE
FIRE OF
161
Therefore their thoughts are made sweet in His service be cause studying and meditating on scripture and also writing they think on their Love, and they go not from their wonted voice of praise. 1 That forsooth shall be considered 2 marvellous,
when one mind
and take heed to two things in one that is, it offers worship and love to Jesu in singing and time joying in mind, and together with that, it understands that that is in books ; and neither hurts the other. shall fulfil
:
not given generally and to all, but to a holy soul inbued with the holiest, in whom the excellence of love
But
this grace
is
3 Christ inspiring commonly were a pipe of love, and joy ing sounds more goodly than can be said, in the sight of God. The which soul knowing the mystery of love, with a great cry
shines, and songs of love-longing burst up, and being made now as
it
In wit most sharp and wise, and in feeling in the things of this world, but all gathered not ; spread and set in one God, that he may serve Him in clearness of ascends to his Love.
subtle
conscience and shining of soul, and himself to give to Him.
The
clearer certain the
whom
he has purposed to love
love of a lover
is
the nearer and
more present to him God is. And thereby he joys more clearly in God, and the more he feels of His sweet goodness, that is wont to inshed itself to lovers and to glide into the hearts of the meek with mirth beyond comparison. This forsooth of love desire none is when other is pure thing mingled with :
Nor
has he any inclination to the beauty of the bodily creature, but rather the sharpness of his mind being cleansed, is altogether stabled into the one desire of everlastingness ; and it.
spirit he continually beholds heavenly things ravished by the beauty of any whom he beholding
with freeness of as
he that
is
cannot but love.
But 1
3
as
it
is
shown
ravishing
is
understood in two ways.
a L. a solito laudis organo non recedunt. C. supposyd. * C. in-to L. familiariter. heuyns bisily he behaldis.
THE FIRE OF LOVE
162
One manner
forsooth
when some man
is
is
ravished out of
fleshly feeling, so that in the time of his ravishing he plainly feels flesh
nought in the flesh, nor what is done concerning his and yet he is not dead but quick, for the soul yet gives
;
to the body. And in this manner saints [and the chosen] are sometimes ravished to their profit and other men s learning ; as Paul was ravished to the third heaven. And in this manner life
also sinners are ravished
see the joys of the saints
own and
sometimes in a vision, that they may and the pains of the damned for their
others correction
;
as
we
read of many.
Another manner of ravishing there the mind into God by contemplation. ravishing
is
that
is,
And
in all that are perfect lovers of
but in them that love God. as the other, for
it is
And
is
the lifting of
this
manner of
God, and
in
none
well called a ravishing, done with a violence and as it were against this
is
and truly it is above nature that of a foul sinner a child fulfilled with ghostly joy may be born unto God. This manner of ravishing is to be desired and to be loved. Truly nature
;
Christ had ay the contemplation of God, but never the with 1
drawing from bodily governance. Therefore it is diverse to be rapt 2 by love in the feeling of the flesh, and to be rapt from bodily feeling to a joyful or
That ravishing of love I hold best in which earn most meed. To see heavenly things clearly not increase of to meed, but to reward. belongs dreadful sight.
a
man may
They
also are called ravished
by love that are wholly and
3 perfectly given to the desires of their Saviour, and worthily With wisdom unascend to the height of contemplation.
wrought are they enlightened, and are worthy to feel the heat of the undescried light, with whose fairness they are ravished. This truly happens to a devout soul when all her thoughts are ordered in 1
L.
God
s love,
and
all
waverings of mind pass into
semper habuit diuinam contemplacioncm
corporalis regirainis subtraccionem. 3 C. to be tane. L, amore rapi.
3
amore
set
nunquam
rapi valenter.
THE And now
stableness. desires
all
FIRE OF
LOVE
163
she neither wavers nor hovers, but with full great heat she
brought into one and set in
desires after Christ; reaching out
and given to
were nothing but these two, that
Him
1
as if there
to say, Christ therefore she is tied with the is
and the
band of To Him loving soul. love, unable to be loosed, and by surpassing of mind flying above the bounds of the body she draws a marvellous moisture
To
which she would never have come unless God s grace from inward affections, in which, no marvel, she receives ghostly height
from heaven.
she had been ravished by
and
set in
;
healthful gifts of grace. Whiles therefore she
thinks only of godly and heavenly 2 a free not with heart, compelled, and knowingly, she things sees also her mind taken above all bodily and visible things, and
changed into heavenly. Withouten doubt it is near that she may verily receive unto herself and feel the heat of love, and then be molten into ghostly song and the sweetness thereof. That truly shall follow from this ravishing to him that is chosen thereto ; therefore this ravishing is great and wonder ful. it is
Truly as I suppose it passes all deeds of this life, for trowed a foretaste of everlasting sweetness. It passes also,
unless I
God
be beguiled, 3 to
gives
His
all
other gifts that in this pilgrimage meed. In this truly they are
saints for
worthy a higher place in heaven who hereby, have loved God more burningly and restfully.
As
to high rest,
it is
to be desired to seek
in
and hold
this life,
it.
For
in mickle bodily business, or in unsteadfastness or
wavering of Therefore when any one is lift to this, he lives full of all joy and virtue, and shall die in sicker sweetness ; and after this life he shall be full worthy, mind,
it is
neither gotten nor holden.
and near to
C. to
1
cf.
note 3
God among
hym
Iv.
C. gylles.
the companies of angels.
sprede and givyn = L. iili cxtcnta ac intenta ; and * C. not dryvin agayn - L. irreuerberato. L. nisi filler.
1
THE
64
FIRE OF
LOVE
In the meantime certain he has sweetness, heat, and ghostly song on which I have before oft touched and by these he serves God, and loving Him, cleaves to Him without parting.
But
since this corruptible body grieves the soul, and this worldly
1 thinking many things dwelling casts down our mind therefore he sings not ay with such busyness, 2 nor does the soul Sometimes ; cry at all times with evenlike ghostly song.
more of heat and sweetness and she sings with sometimes truly when heat is felt less she is ravished Oft also with [to song] with great sweetness and busyness. great mirth she flies and passes into ghostly song, and she knows certain she feels
difficulty,
also that the heat
and sweetness of love are with
Nevertheless heat
is
her.
never without sweetness, although some
times it is without ghostly song, the which also lets bodily 3 song, and noise of janglers makes it turn again into thought. In (the) wilderness they meet more clearly, for there the Loved as it were a shameful 4 lover speaks to the heart of the lover that halses not his Beloved before
but in
common
and
men
nor
kisses like a friend,
as a stranger.
Heavenly joy comes anon into a devout soul departed, sicker in mind and body, from worldly business, and desiring only to enjoy Christ s pleasance 5 and marvellously mirthing her, melody springs out to her, whose token she receives so that ;
from henceforward she suffers not gladly any worldly sound. This is ghostly music that is unknown to all that are occu There is no pied with worldly business, lawful or unlawful.
man that has known to God only. 1
3
this
but he that has studied to take heed
C. owr sensualyte; and see note Ivi. chatterers = L. tumultuancium.
i.e.,
s
i.e.,
courtesy.
2
*
L. facilitate. shamefaced.
i.e.,
CHAPTER
VIII
THE DESIRE OF A LOVER AFTER GOD IS SHOWN AND THE CURSED LOVE OF THIS WORLD IS DECLARED BY MANY EXAMPLES: AND THAT THE MEMORY OF GOD ABIDES NOT IN LOVERS OF THE WORLD :
SWEET
Jesu I bind
Thy
love in
me
with a knot un
able to be loosed, seeking the treasure that I desire, and longing I find, because I cease not to thirst for Thee.
Therefore
sorrow vanishes as the wind, and
my
my meed
is
Mine inward nature is turned ghostly song that no man sees. The greatness of into sweet song, and I long to die for love. the
gifts
punishes
me
delights
me
with
light,
and the tarrying of love
with joy, whiles they come that receive me, and
in receiving refresh.
But those things want
that
my
Beloved
shall
show
to
me,
wound me,
so that I languish, and they heal languor fully, but rather increase it ; for love growing, languor is also increased. l thus fails Sic defeat in dolor e vita mea, et anni In gemitibus 1
longing not yet
they
:
my
:
my my
life
in heaviness,
and
my
years in lamenting
2 ;
for
from
am
put back, and desire of death is withdrawn, and the medicine for wretches tarries ; and in my crying I love I
and say: Heu mihi, quia Alas, my labour is lengthened
incolatus
me
because
arise
!
that delights 1
;
it
Ps. xxx. ii (xxxi. 10).
chastises, 8
It
is
C. wamentyng. 165
z
meus prolongatus est : love that noysme ; love that so mickle
it
3
is
Ps. cxix. 5 (cxx. 5).
THE
i66
FIRE OF
LOVE
is not forthwith given ; it gladdens, for it refreshes with hope, and by this heat insheds untrowcd comfort. Great longing soothly grows when through the joy of love
loved
the ditty of ghostly love is in the soul, and great heat gives increase to sweet love ; and now nothing is so lawful as to
think death, life. For the flower in which this thought is not have nourished can end, but the joy that continually waxes that is thought a wonder, makes of in the and lover, great
death and melody all one. Truly when I draw nigh to death, the fullness of my blessedness, that Almighty God whom I 1
Soothly my seat is give to me, begins in me. the place where love cools not, nor may bow to slowness. 2 His love certain my heart kindles because I
love
shall
ordained in
can
no
feel
His
whereby the strength
fire,
am
grief whiles I
my
in
wholly strengthened
in
soul
knows
the solace
of
love.
For love
and I spend all my time in holy sighing ; no reproach to me before God s angels, for whose fellowship I burningly desire, and with whom also in 3 And the praise that strong hope I wait to be perfected. 4 a shall now and the blissful sight that he gladdens longer relax, desired and loved shall be openly shown with joy. But woe be ay to them whose days are slipped and passed in vanity, and their years with haste are perished withouten and that
fruit
I faint,
shall be
of charity
;
that languish in unclean love and, for the that is but the covering of filth and
fairness of corrupt flesh
corruption
whom
also
are is
led
withouten sweetness to death. Upon wrath and covetousness, and
fallen the fire of
they have not seen the sun of everlasting
These, follow
light.
ing their vanity, go into exile, having made themselves as vain Therefore when as were those things that they have loved.
1
3
2
L. episcopus qucm amo. C. I byid to be endyd. 4
L. consummari
C.
sail relces.
firraa
/ ./.,
torpor.
spc expecto.
THE FIRE OF LOVE
167
and intoler they shall be deemed they shall [see] Christ sharp able to their eyes because in this life they never felt Him sweet in their hearts. They truly that here feel Him sweet in 1 themselves, doubtless shall see Him well-cheered there. Such shall He then appear truly as we now are to Him, such a one to us ; to a lover certain lovely and desirable, and to them
And yet this change is not that loved not, hateful and cruel. ours. He soothly is ay one and unchange
on His part but on
able, but every creature shall see
Him
shows Himself wilfully 2
God
truly therefore
and
wroth
He
as he
to ilk
is
worthy
man
as
[to see]. will ;
He
appear pleased to the righteous, and one and at the same little part
shall
to the unrighteous, in
of time.
Truly the love of or be
it ill
it
shall
be
a reasonable soul so does that
be deemed after that
it
it
good
There
does.
is
nothing so speedful to get everlasting joy as the love of Christ: nor nothing sooner brings to utter damnation as love of the
Therefore everlasting love should enflame our minds,
world.
and cursed and hateful love of
fleshly affections be put far out. the sweetness of heavenly life moisten us, and it be not lawful to us to love the bitter sweetness of this life. For the
May
gall of dragons,
3
that
bitterness of falsehood,
is
to say most cursed wickedness and the wine of sinners, because drink
they are so maddened that they see not what is to them ; and venom of adders, that is killing shrewd
it
ing
come
is
to
4 is deadly drink to them, and they are unable to be healed for their malice is incorrigible.
ness,
Truly
this
world has delights of wretchedness
:
riches of
false pleasure :s
vanity wounding flatterings deadly likings: love hateful darkness in the beginning midday, and at the end night everlasting. It has also unsalted salt ; :
:
mad
:
1
i.e.,
of glad countenance, and
(Ixxx. 16). 3 5
:
cf.
Ps. xx. 7 (xxi. 6)
and
Ixxix. 17
* /.<?.,
voluntarily.
4 wickedness. Deut. xxxii. 33, and see note Ivii. C. wode lust = L. felicitatem falsam ; and see note Iviii.
cf.
THE
168 savourless savour
night
bitter
:
:
FIRE OF
foul beauty
:
LOVE
horrible friendship : cherishing It has also a rose of fruit.
honey and killing
; joy of lamentation melody of heaviness: the praising of despite the true drink 1 of death the array of abomination the beguiling leader and the prince who casts down. It also
stink
:
:
has the
:
:
gem
of heaviness, and scornful praise
blackness of
:
song of sorrow, and foul beauty discording friendship and snow s blackness 2 solace forsaken and a needy kingdom.
lilies
:
:
:
:
It has a nightingale roaring
more than a cow
a sheep clad in a fox withouten melody madder than any wild 3 beast. :
:
a sweet voice
skin
s
:
and a dove
we
therefore bodily and worldly love, whose back has prick although the face flatter ; whose flower is anointed with gall, 4 and the pap, though it be privily, bears adders
Flee
a
whose savour cuts man with the
fire
of hell
;
s
soul
from God, and
whose gold
bath 5 burns
turn into mould, 6 of brimstone.
shall
and shall shed forth the incense of fire Here is love without meekness, and full liking madness ; the which suffers not the soul bound to it to be joined to the seats of the saints, or have delight in God s love. To them soothly that have their desire
bowed
to
the
love
of these
heavy and [seems] a great burden to think of God, although the memory of Him be most sweet, and waxes marvellously sweet to the thinkers. If they begin to think on Him, anon He slides from their mind, and they worldly creatures,
it is
turn to their old thoughts in which they
They
are
food shall
bound certain with not savour to minds
full
long have rested.
custom, and angels so sick and unclean, with [out]
their evil
great and long use of ghostly thought and the casting away of They have certain the palate of their fleshly imaginations. 1
L. nectar.
2
niuem ingredinem, i.e., black by being trodden upon. L. plus fera furientem. C. woder ]?en any wode best. L. cuius flos fellitus est et vber vipereum, quamuis lateat gerit. 6 L. cinerem. C. moll. L. balneum.
3
+ 5
L.
THE
hearts defiled with the fever of
can not
LOVE
FIRE OF
wicked
love, wherefore they
sweetness of heavenly joy.
feel the
good thoughts come but the tokens of
169
Even
if it
happens
into their minds, they bide not there
God
s
;
inspiration being straightway put out
and they fall evil, they go from ill to worse more damnably in that they consented not to that good with which they were touched. by the roots of
;
the
Thus
they that are chosen and are utterly burned with the cleave to Christ without parting, if at any
love of
God and
time
thoughts should pluck their soul or do stress to enter,
ill
anon looking up to heaven, they
them with the heat of
cast
their affection.
them
out, and slake
And no marvel,
because
by good custom they raise themselves, so that they take no earthly thing, nor any other thing of venomed sweetness, in which they might have delight. Soothly he that lives in 1 perfect charity feels no sin nor wicked lust, but rather joys in his God ; and neither anger nor uncleanness heavies him. 1
L. vel
iniquum oblectamentum.
CHAPTER
IX
OF DIVERS FRIENDSHIPS OF GOOD AND ILL, AND IF THEY CAN BE LOOSED OF THE SCARCE NESS OF FRIENDSHIP OF MEN AND WOMEN AND OF TRUE FRIENDSHIP, AND HOW THE CHOSEN JOY IN IT IN THIS LIFE AND OF THE FOLLY OF SOME THAT ABSTAIN TOO MICKLE, OR ARE NAKED AND OF FLESHLY FRIENDSHIP AND THE ARRAY 3 OF MEN AND WOMEN :
:
:
1
:
:
is
the knitting of
two
wills,
consenting
and dissenting to unlike and this friend be and can betwix betwix evil, but by divers ship good 3 It ought mostly to be betwix God and man s affections. soul the which is bound to conform her will to God s will in to like things
;
FRIENDSHIP ;
things, so that what not neither she wills. all
God wills she wills, and what God wills Thus soothly shall full friendship be
betwix them.
But
human
in
affections
4
where
true
forbid that the sundering of bodies should souls,
friendship is God the parting of
make
but rather the unloosened knot of cleaving friendship
comfort the heaviness of bodily sundering, so that the friend shall think he is with his friend, whiles he sees the
shall
steadfastness of their will
3
is
unloosened. 5
It
is
true friend-
a = L. ornatu. i.e., adornment Throughout this chapter I have substituted * C. desires where the sense required. mennys
note lix. C. desyrs. for
tions
L.
dum
indissolubilium voluntatem constanciam videt. 170
affec
desyrs.
THE
FIRE OF
LOVE
when a friend behaves him to when he thinks his friend is himself
171 his friend
ship certain
to
as
another body ; himself; and he loves his friend for himself, and not for the profit that he trows he may have from him.
But
is
it
asked,
if
in
the one friend err whether shall friend
Some
say friendship is not perfect unless it be betwix them that are like in virtue ; but how was that cease
ship
?
might be broken ? The one erring is not now and so gradually 1 it can go to nought; which is
perfect that perfect,
against reason [in true friendship] where a himself and not for profit or liking.
Soothly
it
is
man
loved for
is
not necessary for friends that the one be but it is ;
changed on account of the changing of the other
it is virtue be voided in any Wherefore it is not broken on changing. account of the error of the one, but and it be true friendship it shall be the more busy to call him that erred back again. And thus it behoves that friendship by which he wills and gets
impossible that friendship
man without
good they
for his friend as for himself be called love live,
for
no error can
Friendship certain they should be loved say
since
his
when
;
and, whiles
be broken.
lightly loosed
is is
it
when
that wherefore
not found in the friends
;
that
is
to
now the friends are loved And such friendship is feigned,
the friendship for which
not profitable nor pleasing. it can not last save whilst pleasure and profit bide. But that is the cause wherefore true friendship is not dissolved in is
for
friends whiles they live.
Therefore true friendship
is
not
2
but the one can be erring yet both live. And therefore though one err yet friendship lasts if it be true, that because they love each other according to what they are
broken whiles they
are,
3 and by that it behoves to be understood they are good not of manners but of nature. goodness
is
as
1
3
C. * sothly, and see note Ix. C. for )?ame-self ]?a lufe after ]?ame-self as
2 i.e.,
]?a
ar gude.
exist.
1
THE FIRE OF LOVE
7*
Nature truly gars a man seek him a true friend, for nature keep kindness and faith. And it works nothing in Wherefore that friendship that is natural shall not be vain. desires to
unless it be to the great wrong nature being lasting that the nature loved gainstands ; and that can nature in no wise do unless it be oppressed by corrupt manners.
loosed
of nature
Therefore friendship that kindles anything that is not the same as that that is loved slakes, and is slakened when the things that stirred the love are not had ; so that if by manners or riches or fairness friendship be had, with ill manners, sliding riches, and wasted fairness friendship vanishes also, and it is
of
said
him
that had
it,
there
is
nothing unhappier than to
have been happy. 1
But friendship that nature works in friends is cast out by no poverty, nor with any error done away, and with no foul ness of body ended, whiles the nature lasts that is the cause Such friendship is purely natural and of this friendship. it is worthy neither meed nor unmeed, unless it ought against God s commandments. It has also a great delight knit with it, in which it earns neither meed nor unthank. True friendship can not be without [mutual] liking betwix friends, and their speech is desirable and their
therefore
frets
2
cheer 3 comfortable.
God
with
Him
to
[But the
if
And
this friendship
on account of
friends against
this
God s
be informed
if it
grace and be altogether in God and so then it is called holy friendship and is s
if it full
be given meedful.
friendship anything be done
will,
it
is
perverse and
by
wrong and
4
and unclean and unmeedful.] not I wot soothly by what unhap it now befalls that is found a true friend. or seldom Ilk one seeks his scarcely foul friendship,
own, and no man has a another body. 5
in
1
4
note note
Ixi.
a
Ixii.
s
friend of
They bow
whom
to their
he
own
conflicts or offends, O.E.D. L. mihi est ille alius ego.
he
says, profits
3
is myself and likings
L. affatu.
THE FIRE OF LOVE
173
deemed that they
Thereof it is guile in their friends. are not true friends but feigned, because
men
but either they covet their goods or they
and shame not to they love not
fulfil
strive 1 after false flatteries
and favours.
Yet, forsooth, friendship betwix
men and women may
be
2 perilous, beauty lightly cherishes a frail soul, and on fire and desire ofttimes brings in seen sets temptation fleshly the sin of body and soul ; and so the company of women with
for
men 3 this
wont
is
fair
to
friendship
happen is
not
with good soul, and sweetness of the
to the destruction of virtue.
if it
meedful
but
unlawful
be loved for
;
God and
if it
And
yet be had
not for the
flesh.
If women truly saw themselves despised by men, they would complain of God that made them such as men should 4 disdain, and they would peradventure mistrust of health ; for they trow themselves forsaken if they receive not the Reason certain is less quick in counsel or help of men. them, therefore they are lightly beguiled and soon over
therefore they mickle need the counsel of good are drawn truly from ill to ill. For mickle readier are they to the likings of lust than to the clearness
come and men.
They
of holiness.
There
is
also a natural love of
man
for
woman
[and
woman
no man, not even the holy, for it was ordained by God first in nature ; by the which being together, and according by the stirring of nature they are 5 This love also has its pleasures as in fellowly made glad. 6 honest and touching and goodly dwelling together, speech 7 no meed it be man unless with which the gets mingled by for
man]
that wants to
;
nor gets he unthanks, unless it be defiled with sin. If movings arise by which they think of lust, and they go
charity ill 1
3
;
L. intendunt. C. patent. easily allures. L. familiaritas mulierum viris.
L. faciliter allicit.
4
L. de salute forsitan desperarent.
*
6
C. dwellynge
7
sain.
sociably.
C. mellyd.
THE FIRE OF LOVE
174 towards
it,
doubtless they are guilty of death, because they sin
against God.
Therefore they foully trespass that say that inward or outward, are meedful or unmeedful
our deeds,
all
would
for they
;
or at the least they strive to deny natural deeds and likings to be in us ; and thus they are not ashamed to bring in con fusion to noble nature.
Certain, that friendship, and companionship of men and is unlawful and forbidden in which they accord to
women
fulfil all
and foul
their desire of covetous
lust
;
and putting
everlasting behind they seek to flourish in temporal solace and bodily love. They also sin grievously, and most, that have taken holy orders and go to women as wooers,
the
that
saying
for
they languish
their
and nearly faint 1 and so they lead
love,
with great desire and strife of thought ; them, light and unstable, to wretchedness in in
But they
the endless.
not be
shall
they bear their damnation with them
this life,
whom
of
;
and
also
unpunished, for
left
it
is
said
2 That Sepulcrum patens est guttur eorum y etc. by the psalmist Their throat is an open grave, with their tongues is to say they have wrought falsely, deem them God. :
:
God
certain
that
wills
women
nor be beguiled by vain flattery
be not
despised of
men,
but that they be taught holiness that longs to body and ;
and charitably in all But seldom is he found now that so does but rather what is to sorrowed for either to get their gifts or their beauty
truly soul.
;
Wherefore ofttimes
they study to inform them.
it
happens
that if they teach them in one thing, in another they destroy them ; and they will not, or they dare not, forbid those things, although they be evil, that women please to use, so that
they be not grieved.
True 1
*
friendship
C.
Sc
*.*.,
certain
nehand
sweltis.
constancy.
is
the
sadness 8
*
of
lovers,
Ps. v. xi (v. 9).
L. amanciuai consolidacio.
and
THE FIRE OF LOVE comfort of minds heaviness
;
;
of
relief
of
reformation
175
and putting out of worldly
grief,
sinners
increase
;
of
holiness
a friend
and
is
is
drawn from
;
While
1 lessening of slander, and multiplying of good meed.
by his friend by healthful counsel good when he sees in his friend the ill
inflamed to do
Holy friendship therefore that grace that he desires to have. has medicine for all wretchedness is not to be despised.
From God this
exile
amid the wretchedness 2 of we be comforted with the counsel and help of it
we come
friends, until
of God, and
end
in
sit in
Him
we have From
is
truly
that
to
that
we
Where we
Him.
eternal seats
;
and we
shall all be
shall be glad
have loved, and in
whom
taught without
and by
whom
friends.
this friendship I can except no man, be he never so holy, but he needs it ; unless there be any such to whom not man but angels serve. There are some that joy in God s
love and are so moistened with His sweetness that they can soul gainsays to be : Renuit consolari anima mea* :
say
refresh
My
worldly cheer with which worldly lovers Nevertheless it behoves that in these themselves.
comforted
with
things that, according to nature and grace, are needful to their 4 eats or drinks 5 body, and in men they be delighted.
Who
Who
or takes recreation from heat or cold, withouten liking ? has a friend, and in his presence and speech and dwelling with
him and taking but the
part in his good, is not glad ? Sickerly none that want for in these things reason, they
mad and
and others
like
is
the
life
of
man comforted
and joys most quickly 6
be the holiest
in
although
it
God.
My
soul gainsays to be comforted, is not to be Therefore understood of such comfort, but of stinking and unclean and unlawful comfort of worldly things. And afterwards he said :
1
L. diminucio scelerum.
*
L. inter calamitates.
s
Ps. Ixxvi.
4
note
s
L. comedit
3
(Ixxvii. t). vel dormit.
6
Ixiii.
L. uberiui.
THE FIRE OF LOVE
176 Delectasti exultabo.
1
me domine infactura tua ; et in opertbus manuum tuarum Lord in Thy work thou hast gladdened me; and
work of Thy hands
in the
I
be joyful/ Who denies is mirthed in God s
shall
that he shall receive comfort that says he
works ? Vir imipiens non cognoscet, * But the unwise man shall not know
Some
truly have the love of
tt stultus
this
non mtelliget hcc. 2
nor a fool understand.
3 God, but not
after
knowledge
;
the which, whiles they study to put by superfluities are also 4 unwisely led to cut away their necessities, supposing that
they can not please God unless they chastise themselves by too mickle abstinence and unmeasured nakedness. And
although paleness of face nevertheless their service
be
the beauty of solitary man, not rightly ordered ; for if they
is
be bidden to chastise their bodies and bring them into the ought they not to slay their bodies
service of the spirit, yet but keep them for the
honour of God,
to
the
time
He
sunders the soul from the body to which He has joined it. Therefore such are sharp to men and bitter in themselves,
and they
know
not the keeping of friendship, nor keep the
thereof.
way
Forsooth love of kinsmen, if it be unmannered, is called and it is to be broken because it lets from
fleshly affection,
God s
love
:
and
be mannered
if it
it
called natural,
is
and
God s service for in that it is nature it works not against the Maker thereof. Next 6 the women of our time are worthy of reproof that in such marvellous vanity have found new array for head and lets
not from
;
body, and have brought both dread and wonder.
it
in, so
that they put beholders to against the sentence of
Not only
the apostle 6 in gold and dressing of the hair, in pride and 1
Ps. xci.
2
Ps. xci. 7 (xcii. 6)
3
L. zelum dei.
5
(xcii. 4).
4
C. unwysely also
3
Aftyrward.
;
Tpa.
both are written in margin in C. and A. ar brokis.
L. ducuntur incaute. 6
cf. I
Pet.
iii.
3.
THE
FIRE OF
LOVE
177
1 wantonness, they go serving, but also against the honesty of man and nature ordained by God, they set broad horns upon their heads, and a horrible greatness of wrought hair
grew not there, some of whom study to hide their foulness or increase their beauty and with painting of beguiling 2 Newly carven adultery they colour and whiten their faces. that
men and women
use full fondly, not con nature, but what tidings, that are newly noised, and vain novelties they can bring by the fiend s
clothing also both sidering
what beseems
stirring.
is
If any should snib such things he yea even full seldom to and more fond tale than scorn consider a ; laughed they
their
amends.
Therefore they go, and are taken and also these ladies and women that are called
snared by those things
worthy, that desire to be
fair for a
time, and everlastingly to
For
after this joy they, that have not loved Christ in this life but the foulest vanity of this world, shall feel hell
be foul.
pain,
crowned themselves with roses before they But let us pass [now to other things]
having
withered. 3
.
1
honour. C. avotre.
i.e.,
2
L. honestatem
humanam. 3
C. welkyd.
CHAPTER X THAT GOD S LOVE IS TO BE MINGLED WITH ILK TIME AND DEED NOR FAILS NOT FOR WEAL OR WOE, AND OF THE WORTHINESS AND OF [AND THE GAINING ] THEREOF TEARS TURNED TO SONG 1
:
of the Godhead that perfectly thirls a man, and truly enflames with fire of the Holy Ghost, takes the soul to itself with marvellous gladness and from memory
LOVE
2 [of so great love allows her not to wander for a moment]. turn not vain It binds the mind of the lover, so that it may to
things
We
and he continually goes
;
can forsooth
Christ, think upon song of His love whiles
have mind of
Him
after his
Love.
we be true lovers of our Lord Jesu Him when we walk, and hold fast the if
we
sit
at the board
in
and
fellowship
;
and we may meat and
also in tasting of
every morsel of meat and draught of drink we God, and in time of our meat taking and ought the space betwixt morsels to yield Him praising with honey sweetness and a mental cry, 3 and to yearn with desire while drink.
At
to praise
at
meat.
And
if
we
be in labour of our hands what lets us
our hearts to heaven and without ceasing to hold the thought of endless love ? And so in all time of our life, to
lift
being quick and not
slow, nothing but sleep shall put our
Him.
hearts from 1
3
L. et de cxccllentia eius et comparacione. 3 note Ixvi. note Ixv. 178
THE O
179
what joy and gladness
how happy and Love certain made firm in is
OF LOVE
FIRE
rooted
the as
it,
!
!
life
without end, abiding where
When
Christ].
in
may change marvel
is
O
with glides into the lover truly desirable sweetness it fulfils his soul
turn
set
[and
this love after loving desire
neither
heavens, the wisest
it is
prosperity
men
l
nor adversity
have written.
Then no
night day, darkness to light, heaviness to melody, noy to solace, and labour to sweet rest. This love truly is not of imagination or feigned, but true
and
it
shall
perfect,
the
to
and given to Christ without parting, yielding
And forsooth if thou love angel song with melody to Jesu. in this manner as I have said, full glorious shalt thou be with the best and worthiest in the Kingdom of God near to s
that quickening light. Meantime the fiend s movings that arise from
the impugnations 2 ot fleshly friendship and the
all
coveting of worldly things thou shalt well overcome in the heat of love and virtue of prayer. Thou shalt also overcome the likings of fairness
once on account of
;
showing that thou wilt not be
defiled
things that can be thought.
With
all
with ghostly food, and the 3 in delight of endless love; so thou shalt know [the sign] sickerness and as it were in very knowledge, that thou art that
also
thou
shalt
be
filled
the lover of the Everlasting King. Nevertheless this happens to no
man
unless
either
God
to him, or that [in this life] he feels a great part of the meed to come biding in him. But whereto do I speak it
says
of them with the others, which although they be chosen have not yet tasted this holy lectuary ? Sometimes I marvel at myself that I have spoken of the excellence of God s lovers, as
yet
who it
is
should say, whoever wills might come to it. not for ilk runner nor wilier, but of the lover,
up, and taker of Christ.
1
C. qwhen
]?e 3
The
smallness of
my
mind
And lifter
certain
lufe after lufely desyre. temptations. i.e., of love ; and see note Ixvii.
THE
i8o
FIRE OF
LOVE
knows not how to open that which as a blabberer, I am busy to show. Yet I am compelled to say somewhat, although it be un able to be spoken, that hearers or readers may study to follow it ; finding that all love of the fairest and loveliest worldly thing,
comparison to God s love, is sorrow and wretchedness. Therefore consider and know well with your understanding that our Lord makes His lover marvellous and raises him on
in
high and suffers him not to be cast down with unworthy love of vain hope, but keeps him stably in Himself for the Love truly is continual thought with great sweetest love.
good and lovely for if the thing I love and not good, I show myself unworthy to love it, if it be good it is to be loved. Truly love of the creature, though it be good and fair, is forbidden to me, so that I should offer and keep all my love for the Well of goodness
desire for the fair, the
be
:
fair
He
and
fairness, that
He
only has
the
same fairhead and
that
fairness
they be, are neither
my God
and my Jesu be my Love. goodness of Himself, and He is Other things, whatever goodness. is
and
fair
nor good but of Him, and the nearer
Him
the fairer and better they are. Therefore He is most loved in all Himself contains that things that are worthily to
to be loved and to be sought of a lover, wherefore He withholds nothing on His part save that He might be loved most burningly. Truly if I love aught else my conscience
worthy
bites
I
me me
that I
love not
right.
I
dread
that
that I love
not again ; and yet if I dread not [on this account should be fearful on account of] death that departs ill
loves
lovers
and wastes
all
their vanity, 1
Ofttimes also other noys happen that disturb the gayness but he that truly loves God with all and sweetness of lovers ;
his heart
is
so
much
the clearer in his conscience as he
knows
Therefore himself the more burning in the love of God. he knows 3 his loveliest Love from whose sweetness death 1
note
Ixviii.
a i./.,
knows by experience =L. experitur.
THE
LOVE
FIRE OF
181
when he
passes from this world then he finds and Him most sickerly is joined, so to perfectly, that never after shall he be put from Him, but busily he runs in merriest halsing and, openly seeing Him that he has loved and coveted, shall be glorified without end. This love I liken to fire unslakened, the which no power of enemies can cast down, no softness of flattery can overcome. This love cleanses us from our sins, and burns in unmeasured heat the obstacles that might let to love, and in the hottest flame of God s love makes us clearer than gold and brighter than the sun. This love brings us ghostly medicine ; and I 2 there is no thing among all others that can be suppose numbered by clerks that may succour us so mickle and cleanse us and from all dregs of wickedness clear us, as fervent love of the Godhead and continual thought of our Maker. Tears are wont to wash us from defaults and heaviness of
departs not,
1
but
Love
his
heart puts by damnation, but burning love passes all other things more than can be thought, and makes man s soul shine most excellently.
Therefore before
all
gets the heart of the Everlasting contemplated in joyful song.
we
things that
King, and
is
can do
worthy
it
to be
3 say not greeting is unprofitable, nor sorrow of heart not to be loved in this exile, and I marvel that or uncomely
I
song of love can not greet in his Rather I say that the is turned into song and molten into melody of heavenly sweetness, so that he gives the sound of angels rather than of man ; anointed by which
any so highly ravished
in
devotion or praying or meditation. prayer and meditation of such a lover
honied heat he tears as
it
is
taken not to heaviness but to joy and, his is mirthed in the spring
were wiped away, he
of endless and true joy. Our doctors say the perfect ought to greet, 4 and :
1
L. non segregat
3
i.t. 9
weeping.
;
i.e.,
divides not.
C. hope. 4
weep.
the
THE
182
FIRE OF
LOVE
perfect the more plenteous they should be ot tears because of the wretchedness of this life and the delay of the heavenly life. To me certain a wonderful longing in God s
more
was
the greatness
and noy of bodily greeting has ceased for of inward sweetness. He certain that is not
burned with
endless love
love
Love
is
near,
enough
to chastise
needs to
him
be
purged with
tears.
that languishes in everlasting
no wound greater and sweeter than of love. would weep he is not greatly suffered in privy devotion, in that the Holy Ghost up-raising him, he is rapt in mind, and with angel s sweetness he sings to God his praises and loving thoughts. The seat of love is lift on high for into the heavens it runs, and on earth also methinks it subtly and craftily makes men, sometime lovely, wan 1 and pale. It makes them to wither 2 that afterward they may wax green, and to fail that they may love
;
there
is
If such a one forsooth
be strong.
Therefore he draws near to the
rest
of endless joy,
himself, mingles with those singing to his Maker ; for the more burningly he loves the sweeter he sings and the more delicious he feels that that he strongly desired.
and
dreadless
And if the way seem sharp and long to them that love not, love nevertheless couples God and man, and with short labour 3 fulfils the abiders. 1
C. broyn.
3
L. et breui labore saciat sustinentes.
C. to well.
CHAPTER
XI
THAT PERFECT LOVE BINDS TO GOD WITH OUT LOOSING AND MAKES MAN MINDFUL OF HIS GOD BUT LOVE OF THE WORLD FALLS TO NOUGHT. AND OF THE NATURE OF TRUE LOVE, STABLE AND AY-LASTING, SWEET, SOFT, AND PROFITABLE: AND OF FALSE LOVE VENOMOUS, FOUL, AND UNCLEAN ;
;
is perfect if we depart our minds pithily from of creatures and join them truly to God without And in this work the more perfect we be the departing.
work 1
love
THIS better is
we
This deed
are.
is
above
referred to this end, so that
all
we
others, for
all
that
we do
be knitted and oned per-
And from this onehead many things draw ; fectedly to God. that is to say, liking beauty of this world, vanity of men and women,
riches
Therefore
and honours,
we must
exercise
praise
and favour of
ourselves
to
fulfil
putting back and forgetting all things that might Certain the love to which we ascend in this work
this
people.
work,
let us.
is quicker than a burning coal, and shall produce 2 its effect in us, for it shall make our souls both burning and shining. This is the love that can not be beguiled by a creature or scorned in heaven
nor put from meed. fire if it should ay 1
note
Who last
in
could long suffer the flame of this one measure ; but ofttimes it is 3
Ixix. 183
C.
]?e
effect in vs sail do.
1
THE FIRE OF LOVE
84
tempered, lest it waste nature that through the body corrupts and grieves the soul for the corruptible flesh suffers not our mind to be continually borne to God. Certain the heat of very devotion is sometimes 1 [hindered] as by sleep, and the misuse of the body or labour ; and ;
is not slaked, but it is not felt as it was comes again to us truly whiles we turn again 2 to God, and makes us mend from sickness of mind and gives It delivers the body also from many sicknesses, sweetness. and whiles it keeps us in temperance and soberness it raises our souls to heavenly desires so that we have no delight in low things. This is the love that ravishes Christ into our hearts and makes our minds sweet, so that within we burst out in songs I suppose of praise, and as it were in chanting 3 we sing.
yet the burning before.
no
It
delight be like to this, for
it
moistens with clear sweetness
and gladdens with holy liking. The soul that receives it is purged with blessed fire and in it bides no rust nor filth, but it is altogether thirled with heavenly [joy], so that our inward Thus nature seems turned into godly joy and song of love. forsooth everlasting love gladdens and insheds plenteous delight, so that the friends thereof are not compelled to bow to any desire for a creature of this world but they may freely melt in praise and love of Jesus Christ.
Learn therefore
when thou
passest
to love thy Maker if thou desire to live so do that thou mayest love God ;
hence
Give all thy [in thy life] if thou wilt live after thy death. to Him that He may keep it from temporal and eternal
mind
Beware that thy heart be not sundered from Him thou be set in adversity or wretchedness ; for so shalt though thou be worthy to have Him with joy, and to love Him withouten end. If thou suffer not the memory of God to
sorrows.
1
* C. we turn not , but L. dum nos redimus. L. intcrpolatur. ? L. neupmatizando, i.e., spiritual music.
THE FIRE OF LOVE slip
185
whether prosperity come or grief; in that certain thou
showest thyself a true lover.
good Jesu, that gavest me life, lead me desiring into Thy Take unto Thee all mine intent so that Thou mayest be all my desire, nor nothing beyond Thee shall my heart desire. Sorrow certain and all heaviness would pass from me,
love.
and that
I desire
come
to
me,
if
soul had received or heard
my
the song of Thy praise. Thy love would ever [unwearily] bide in us, so that we can perceive it. Take therefore my
and make it stable that it come not 2 and with vain unprofitable fantasies, nor be scorned nought nor be bowed to or love or by errors, earthly felicity praise,
mind
into
Thy power
1
to
3 being so settled in Thee may in Thy love so burn that by no sudden nor avised 4 chance it may be cooled. If certain I love any creature of this world that shall in all
but
my mind
kinds please in
it,
when
my it
list 5
and
should
set
come
my joy me
to
and the end of
I well
my
solace
might have dread
of
For all felicity that I have the burning and bitter parting. in such love is but greeting and sorrow in the end, and that pain, when it draws near, most bitterly will punish the soul. All pleasure also that men have beholden in this exile is likened to hay that now flourishes and waxes green, but sud
denly vanishes as if it had not been. No marvel that to them that behold rightly, the joy of this world thus seems ; and to them following the solace of those bound in sin until grief,
it
come
and no
;
it
to nought. 6
never abides in one estate but passes Nevertheless all stand in labour and
man can eschew
true love and not feigned is
is
changed by no new thing. Therefore the life that can 1
that.
this, that
it
find love
nature certain of
stands ay stable and
and truly
know
.
i.e.,
4
it
in
euanescat. . C. vanisch not. L. nusquam 3 L. defecata = free from mocked =*L. illudatur. dregs. L. ut nullo evcntu subito vel previso i.e., foreseen event. .
3
The
refrigescat.
5
i,e.,
wish,
6
note Ixx,
1
THE
86
FIRE OF
LOVE
mind, shall be turned from sorrow to joy unspoken and is conversant in the service of melody. Song certain it shall love, and, singing in Jesu, shall be likened to a bird singing to
And peradventure in dying the solace of charitable not want, if it happen to him to die and not go swiftly to his love. After his passage forsooth he shall be marvellously lifted up into the praise of his Maker, and singing the death.
song
shall
overflow with delights more than may be trowed, and into the song 1 of the seraphim shall forthwith rise, so that in
shall
and continually and endlessly burn. of be There shall love, and the sweetness of lovers halsing in and the joining of friends shall stand shall be coupled heart, praising he shall give light,
for ever.
The
sweet mouth
shall
give
liking
kisses
2
and
their love shall never cease.
The presence of my Love begets to me gladness unmeasured and sickerness, and with him I have mind of no heaviness ; all adversity vanishes and all other desires appear not, but are stilled
and dispersed
;
and
He
alone, that
mind has alone
my
and in-laps 3 me. thy will, thou hatest all
refreshes
burningly desired, wholly thou love Christ with all
if
Truly filth
of
wickedness, and thou givest thy heart to Him that bought it so that He may be thy Lord by grace and not the fiend by
As
sin.
Christ has truly and unfeared sought thy soul, and in seeking until the time thou foundest Him,
would not cease
so to endless joy thou shalt be led Therefore I counsel blessed seat.
and be near to
Thee
to
God
in a
love as I have
expounded, and take thy place with the angels. Beware thou sellest not this joy and honour for foul vanity of fleshly lust ; wisely consider that the love of creatures exclude Hate thou no wretchedness on thee not from the love of God. earth except that that thy pure love can cast over and disturb ; for perfect love is strong as death, true love is hard as hell. 4 1
3
3
C. criynge, and note Ixxi. L. mellifluum os oscula exhibebit delicata. * Cant. viii. 6 enfolds, O.E.D, ; and
cf.
note xix.
THE FIRE OF LOVE Love
forsooth
the bearer
;
is
187
a light burden, not charging but lightening makes glad the young with the old ;
the which
which the discomfiters of fiends joy, having taken their prey ; in which fighters are defended against the flesh and the world. Love is ghostly wine moistening the minds of the chosen and making them bold and manly, so that they have
in the
forgotten the venomous likings of the world nor have no care thereof but rather great scorn.
Therefore by holy love no lover can lose but needs win Love without pain if he keep it truly in his heart. bides in the soul of a lover, as lovers have shown, for love
mickle
Making perfect and destroy perfect and pain destroys. the therefore are heart, loving perfectly, feels no ing contrary, nor it is nor heaviness, pain sorry nor disturbed. Thus soothly makes
and wretched heaviness stand not together. is done gladly is not done painfully. lover works a wilfully and gladly, therefore he has Soothly no wretchedness in his work but he is happy not constrained, not heavy, but ay showing himself glad and merry. Love therefore is the sweetest and most profitable thing
perfect
Eftsoons
love 1
that that
;
Love is most accept not only binds the mind with bands of sweetness and wisdom and joins to God, but also it constrains that ever reasonable creature received.
able and liking to
flesh
God
it
;
and blood that man
slip
into divers desires of errors.
not into beguiling sweetness and In this love our life should stand
and wax mighty and strong. sweeter found
[and made]
A
never, for it has one out of two. I
better dwelling-place nor love one,
made me and
my
Yet worldly love shall grow and perish as the flower of the field in summer, and shall be joying no more but as it were one day, so sickerly in
sorrow.
And
shall
it
last
so doubtless
Their pride and play
in false
1
i.g. t
a short while, but after that end it shall be bitter to fond lovers.
beauty shall be cast into
moreover.
filth,
THE FIRE OF LOVE
188
that shall be with
them
endlessly
These
shall
not pass
torments.
the joy they had
;
when they
are downcast into
as did their false felicity
in shining beauty,
which have gone
and into
voidness, and all that they enjoyed has swiftly vanished. God truly gives fairness to men and women not that they
should burn together in love despising their Maker as all but, knowing it as God s gift, they should nearly do now glorify and love Him unceasingly with all their heart, and should continually desire that heavenly beauty, in comparison
to
which
shown of
all
worldly beauty
is
God s
children set in heaven
we
we
For if a lovely form is what shall be the beauty
nought.
in the servants of this world, ?
Therefore
let us
love burn-
heavenly mirth to Christ with melody, whose love overcomes all things. Therefore let us live and also die in love. ingly, for if
love
shall sing in
CHAPTER
XII
OF THE FELICITY AND SWEETNESS OF GOD S LOVE AND OF THE NIGHTINGALE S SONG AND PRAYER FOR PERSEVERANCE OF TRUE GHOSTLY SONG THAT WORLDLY LOVERS :
:
HAVE NOT
WEETER Jesu,
delight I
whom
more plenteous
mind set
know
I love, a
my
my
heart to sing
Thy praise. know not than
song of
felicity
the sweet heat of love.
Jesu in
not than in
Of
heart and desire
I
all
things I hold
no other thing.
A
better
to feel in it
best to
He
truly
has a good beginning of love that has loving tears, with sweet
longing and desire for things everlasting. Truly Christ as it were languishes in our love, whiles He to get us hied to the Cross with so great heat ; but it is well said love goes before and leads the dawn. It was nought but love that put Christ thus low. Come my Saviour to comfort my soul ; make me stable in
in play
Thy
<
love so that I never cease to love Thee.
when
must
Do away
none such a sinner that can not joy if he be perfectly turned to Thee. O sweetest l Jesu have mind ot Thy mercy, so that my life may be light and fulfilled with virtue that I may overcome my strong
sorrow
enemy. not
lost
I
pass, for there
is
I pray Thee give me health in this wise that with the child of damnation. 1
L. lucens. 189
I
be
THE
i 9o
Truly since in
FIRE OF
LOVE
my soul was incensed with holy love, I am set Thy Majesty. Therefore made the bearer
longing to see
of poverty I despise earthly dignity and care for no honour
;
When I began to love Thy love joy truly is friendship. took my heart and suffered me to desire nothing but love. And then Thou, God, madest my soul burn in sweet light, my
therefore in
Thee and by Thee
Delectable heat
heavy
I
can die and
feel
no
heaviness.
also in the loving heart, that has
is
grief in the fire of
love.
burning
devoured
And from
hence
is
sweetness given, principally music going betwixt and softening the soul, where Thou my God and my Comfort hast ordained
Thy
temple.
That joy
certain is full delicious after which I yearn, and no man may be more covetous in such desire. Wherefore my loving soul as it were arraying a spouse for the King x
high Empire, says thus with unloosened bands, and sets of
the
binds to
it
* :
it
Love
in
holds
my
heart
such governance and
so greatly with a marvellous maistry that it is pleased die than to live/ This flower certain
think rather to
can not end for
my
friend
is
so burning in
love,
he sings 2
the melody and joy of death. In the beginning truly of my conversion and singular purpose I thought I would be like the little bird that languishes for the love
when he
of his beloved, but
is
gladdened in his longing,
comes [and
sings with joy, and in its song] also languishes, but in sweetness and heat. It is said that the nightingale is given to song and melody all night,
that
it
loves
him to whom she is joined. How mickle sing with greatest sweetness to Christ my Jesu, that is Spouse of my soul through all this present life that is night in regard to the clearness to come, so that I should that she
may
more should
please
I
languish in longing and die for love. But in dying I shall wax strong, and in heat I shall be nourished j and I shall joy and 1
note
Ixxii.
2
i.e.,
harmonious.
THE
FIRE OF
LOVE
191
in joying sing the likings of love with mirth, tion as it were from a pipe shall issue and
and hot devo
my
soul shall
1 yield angels melody, kindled within, to the most high, and Thus my offered by the mouth at the altar of God s praise.
soul shall alway be greedy to love and never or sloth from the desire she received.
fail
with heaviness
Soothly holiness of mind, readiness of will, heat of very and turning to God by continuance of thought, that are
desire
them not
in holy souls, suffer
to sin mortally
;
and
if
they sin
through frailty or ignorance, anon they are raised up to true penance by those pricks, nor shall they bide long in sin
The venial sin forsooth although they cleave to the liking. unless any be cast that they do, they waste in the fire of love down by such
negligence that they ween that that in which be no sin and charity is not enough to put away they trespass all the pain merited ; or else they have no tribulation where
with their
sin
the lover
heart
s
may is
be purged. Certain in the coming of love Hotter than fire is this marvellous burned.
heat, the which most sweetly gladdens the mind and tempers and shadows from the heat of sins.
Jesu, give me the organ-like and heavenly song of in that I may be ravished and Thy worship con that angels that Thou gavest to me unknowing and ; sing tinually
Good
Cherish unwise, now to me expert and asking, give again. me in the mirth of Thy heavenly love, and alight into my soul
2
that in
my
last
end
I
may
be found
full
of
fire.
3
Show me
sweet cherishing in Thy good will that my defaults may be here punished and cleansed in that wise that, in Thy mercy, Thou hast known for him cleaving to Thee ; not as in Thy cherishest those flourishing in this world, to whom givest temporal prosperity and keepest endless pains. Worldly lovers soothly may know the words, or the ditties
wrath
Thou
Thou 1
See note Ixxiii. 3 C. firy.
a i.t.,
L. ignicoma
= lit.,
caress.
L. blandire.
fiery-haired.
THE
192
LOVE
FIRE OF
of our song [but not the music of our songs 1 ] ; for they read the words, but they can not learn the notes and tone and sweetness of the songs.
O
good Jesu Thou has bound my heart in the thought of Thy Name, and now I can not but sing it ; therefore have 8 mercy upon me, making perfect that Thou hast ordained. lover is ravished into and of true busy ghostly song mind, Thy that it is impossible any such sweetness be of the fiend, or such in heat from any creature, nor such song from man s wit which if I abide I shall be safe. :
It
behoves truly
to perfectly
we
be not glad to dc
eschew great
He
sins.
s.*nall
sins that will
truiy that wilfully
and
into the least, ofttimes shall unavised fall into knowingly It longs truly to love to desire to fall into great greater. falls
wretchedness rather than sin once.
It
is
nought needful
to
him, but scornful, to seek delight, riches, strength, or fairness, that in the doom of the everlasting King shall be made a knight, with perfect beauty of members and clearness of colour ; where in the heavenly hall there shall neither be too mickle nor too little, where he shall serve the Emperor in the 3 world of worlds.
Explicit
liber
heremite,
de
Incendio
translatus
in
Ricardi
Amoris,
Anglicum
instances
Hampole doming
Margarete Heslyngton, recluse, per fratrem Ricardum Misyn y sacre theologie bachalaureum, tune Priorem Lyncolniensem, ordinis carmelitarum. Anno domini CCCCxxxv* in festo translacionis sancti Martini
M.
Episcopi, quod est
iiij
nonas
Ricardum Misyn scriptum 1
L.
8
L.
lulij,
&
per dictum fratrem
correctum.
non autem cantica nostrorum carminum. 3 L. in secula seculorum. quod preparasti.
LIFE OR RULE TRANSLATED BY
THE MENDING OF
OF LIVING, RICHARD MISYN IN 1434 FROM EMENDATIONE VITAE BY RICHARD AND NOW ROLLE OF HAMPOLE DONE INTO MODERN ENGLISH AS
<DE
:
THIS BOOK IS OF THE MENDING OF LIFE, OR ELSE OF THE RULE OF LIVING, DISTINCT IN XII CHAPTERS :
THE
FIRST
OF
:
THE SECOND THE THIRD THE FIFTH
:
THE
:
SIXTH
TRIBULATION
OF
THE TENTH
PATIENCE
OF OF
THE TWELFTH as
MAN
S
LIFB
:
:
MEDITATION READING
OF
:
THE ELEVENTH
Of these,
THE WORLD
OF PRAYER
:
:
:
SETTING OF
OF
THE SEVENTH
THE NINTH
OF THE
:
THE EIGHTH
DESPISING OF
OF POVERTY
:
THE FOURTH
CONVERSION OR HOLY TURNING
OF THE
:
CLEANNESS OF MIND
OF THE
LOVE OF GOD OF THE CONTEMPLATION
God
will grant,
195
we
OF
shall pursue.
GOD
THE MENDING OF CHAPTER
LIFE
I
FIRST OF CONVERSION thou not to our Lord to be turned, nor put off
from day to day 1
TARRY
;
it
for ofttimes the cruelty of death
ravishes the wretched, and bitterness of pains suddenly It may not be devours them that now irk to be turned.
numbered by
us
how many
of the worldly wicked presumption
has beguiled.
Truly it is a great sin to trust in God s mercy and not cease from sin, trowing God s mercy be so mickle that He will * Work ye therefore not give righteous pain to sinners. day, the night truly comes in which no man may Light or day he calls this life, in which we ought never to cease from good working, knowing that death to us is The night he calls sicker, the hour of death truly unsicker.
whiles
work.
it is
2
death, in the
we may
and
which our members are bound, and wits put by, not now work any healthful thing, but shall
In a point 3 receive joy or tormentry according to our works. we live, yea less than a point ; for if we would liken all our life
to the life everlasting,
Therefore
how
waste
it is
we
without grievous damnation repenting, 1
we
Eccli. v.
stand 8
Lord, therefore turn us and
idle. 2
(v.
7).
;
nought. our life in love of vanity, not and all day negligent, without
John 197
ix. 4.
3
j.e. t
of time.
we
THE MENDING OF
198
be turned
shall
heal us
and we
shall
LIFE
be healed. 1
Many truly are not healed, but their wounds rot and fester ; for to-day turned to God, to-morrow [are turned] 2 from Him; to-day ;
[Of such doing penance, to-morrow turning to their ill. is said we have cured Babylon and it is not healed, for :] to Christ it is not truly turned. 3
it
What
turning to God but turning from the world and from the fiend and from the flesh ? What is turn ing from God but turning from unchangeable good to change able good ; to the liking beauty of creatures ; to the works of the fiend ; to lust of the flesh and the world ? Not with going
from
is
sin
;
of feet are
we
turned to God, but with the change of our
and manners.
desires
Turning
to
God
is
also
done whiles we direct the sharpness
of our minds to
Him, and evermore think of His counsel and His commandments, that they may be fulfilled by us ; and
wherever
we
from our
hearts.
that
is
in
be, sitting or standing, the dread of
God
pass riot
speak not of dread that has pain, but that 4 with which we give reverence to the charity, I
presence of so great a Majesty, and alway we dread that we offend not in any little thing. Soothly, thus disposed, to God we are truly turned [because we are turned] from the world.
To aback
be turned from the world all lust,
and to
is
naught
but to put world gladly
else
suffer the bitterness of this
God ; and to forget all idle occupations and worldly errands, in so mickle that our soul, wholly turned to God, dies 5 to all things loved or sought in the world. Therefore pithily being given to heavenly desires they have God evermore before
for
eyes, as if they should unwearily behold Him, as the holy prophet bears witness : Providebam Dominum in conspectu meo
their
1
Jcr. xvii. 14,
and
see note Ixxiv.
All words in square bracket! arc added from Douce MS. 322 * and sec note Ixxv. Jer. li. 9. 5 4 i i,*., to the core, cf. John iv. it. 3
;
THE MENDING OF semper J- that before me/
is
In
to say
my
LIFE
199
saw our Lord evermore
sight I
Not only
the space of an hour ; as do they that set all fair or lovely earthly things before the eyes of their hearts, which they behold and in which they delight and desire for love
And after
to rest.
quoniam
the prophet says
:
ipse evellet de laqueo pedes
Oculi met semper ad Domlnum ; Mine eyes meos? that is :
evermore are to our Lord, for he shall deliver my feet from the snare. By this is shewed that except our inward eyes to Christ unwearily be raised we may not escape the snares of And there are many lettings 3 so that the eyes temptation. of our heart may not be fixed on God of which we put some the fairness and abundance of riches; flattering of women that This is the threefold of rope beauty scarcely may youth. be broken 4 and yet it behoves to be broken and despised that :
;
;
;
Christ
be loved.
may
Truly he that desires to love Christ truly, not only without heaviness but with a joy unmeasured he casts away all things that
may
let
him.
And
nor mother, nor himself
in this case he spares
man
he receives no
;
s
neither father
cheer
;
he does
5
and he breaks through 6 all obstacles. Whatever he can do seems little to him so that he may love God. He flees from vices as a brainless 7 man and looks not to violence to
all his letters
;
worldly solace, but certainly and wholly directed to God, he 8 He is gathered all inward has nearly forgotten his sensuality. and all lifted up into Christ, so that when he seems to men as if
heavy, he
is
But there
wonderfully glad.
many that say they will turn to God, but they can not yet, they say, for they are holden back by this occupa are
whose cold mind sorrowingly 9 we reprove. For withouten doubt and they were touched with the least spark of Christ s love, anon with all busyness they would seek which tion or other
;
2
1
Ps. xv. 8 (xvi. 8).
3
hindrances.
6
C. he byrstis to-gidyr.
a
Bg. Sp, pene exteriorcs sensus amittit.
*
Eccles.
iv. 12.
5 ^
9
Ps. xxiv. is(xxv. hinderers.
15).
Bg. Sp. quasi ebrius. C. heviyngly.
THE MENDING OF
200
LIFE
way they might come to God s service, and in seeking they would not cease until they had found. Ofttimes they feign excuses, which the rather accuses them Riches forsooth withdraws many, and the flattering more. of women beguiles them ; and they that have long done well sometimes are drowned, by them, in the worst dykes. For fairness is soon loved ; and when it feels itself loved, it is lightly and the chosen one is cast down, and after turning Then his or conversion, he is made worse than he was before. cherished
name
is
;*
blackened, and he that before was worthy,
now
is
despised of all men and hated of all. I saw a man truly of they said that he chastised his
whom
body with marvellous sharpness for fifteen years, and afterwards he lapsed into sin with his servant s wife, nor might he be In his dying truly they said parted from her until his death. that he cursed the priests that came to him, and refused to receive the sacraments.
Therefore the newly turned ought for to flee the occasion and with their will avoid words, deeds, and sights ;
of sinning
stirring to
ill.
The more unlawml
a thing
is,
the more
it is
to be forsaken.
The fiend also strongly upbraids against them which he sees turned from him and turned to God, and ceases not to kindle and worldly desires. He brings to mind lusts done and the desolation of the contrite ; and unprofitable before, desires that were slaked before stir themselves. 2 Among these fleshly
behoves the penitent manfully to use himself, and to take ghostly armour to gainstand the devil and all his suggestions ;
it
and to slake fleshly desires and ever to desire God s love ; and to go not from Him, despising the world of the which :
now we
will speak.
1
i.e.,
easily
encouraged.
2
note Ixxv.
CHAPTER
II
OF THE DESPISING OF THE WORLD life without and temporal passing things ; to seek world but God ; for all vainglory and
despise this world
the love of
TO
nothing in
solace not to care
all
this
Have
world.
[through love of loved. All soothly that
worship stink,
this
we
l
it
goodly.
in
mind
Thus
it].
dirt, that is to
rich niggards
love,
shalt be free
we
if
is
the world despised and not
worship
;
it
is
also foul to
Therefore these
bind themselves thrall in most foul
If a servants of sin]. nature but of fortune. will.
is
if they the despising of thou wilt not be slain
This
love earthly things.
and joy to be called
froward
to pass through this
scarcely to take thy necessaries, and
;
sometimes want, to bear this
is
man
filth
and
of men, [though they be be lord of men, that is not of
lords
That man is subject to vice is from a Put away therefore thy wicked will, and thou from the fiend and from sin and made the servant
of righteousness that teaches thee not to love earthly things. Covetousness of the world and the love of God truly are
The place is so contrary, and rest not together in one soul. falls out. The more that one thou castest out strait, soothly covetousness the more thou tastest
God
s
love.
The more
covetousness, the less charity. wretched soul, what seekest thou in this world where thou
O
1
C. chynchis, 301
THE MENDING OF
202
seest that all things are deceitful
and passing
beguile thee that most flatter thee.
mortal things
for
Why
?
LIFE
Why
?
They
busiest
soonest
thou thyself
yearnest thou with great desire for Seest thou not that they perish
the things that shall perish ? sooner than they are gotten ?
I wot where thou dwellest, that has blinded thine eyes and by his falsehoods has scorned thee : so that thou shouldest desire fleet
where Satan
seat
s
But
1
is
;
ing things, and love hateful things, and despise abiding things,
and be drawn to things vanishing. And so thou settest thyself on a false ground, 2 and when thou weenest to stand thou fallest into the
fire.
The
dwellers in temporal plenty are beguiled by five things 3 that they love by riches ; by dignity ; by will ; by power ; and by honours. These bind them in sin, and constrain them in :
defaults
they are overcome, and never are but their loosing is too late when there
with these
;
loosed but
by death
lusts
;
no more save endless pain. This lets them from despising from God s love ; from knowledge of themselves ; for the heavenly kingdom. No man may be the desire from is
the world
;
saved unless he cease to love the world with
Cease therefore whiles heat
youth yet abides. What things shall delight
He
Christ? for
God
;
is
in the
him
all
that
body and the
is
therein.
fair
age of
that disposes himself to love
despise youth and will keep his strength riches he counts for nought ; he will take heed that
this fairness
will
is
vain,
and grace
deceitful. 4
Whereto
He shall perfectly despise run on one by one ? 5 that in this world pass as a shadow.
all
shall
I
things
lover of the flesh, what findest thou in thy flesh where thou so delightest in it ? Does the form or shape please Why takest thou thee, or hast thou now thy joy in a skin ?
fore
1
4
5
Rev.
ii.
3
13.
3 foundation. Bg. Sp. per voluptatem. favour is deceitful and beauty is vain.
i.e.,
cf.
Prov. xxxi.
cf.
Ecclei.
vii.
30, i
(vi.
12).
THE MENDING OF not heed what
is
hid under the skin
LIFE
203
Or knowest
?
thou not
1 the covering of filth, and the dregs of Therefore be corruption, and oft the cause of damnation ? it enough for thee, all other things being despised, to love
that fleshly fairness
God from
;
is
to praise God ; with God to be not to part; but to cleave to
in
;
God
Him
Him
to joy ; and with unslakened
desire.
The full
world itself compels us to despise the world that is so of wretchedness ; in which is abiding malice, destroying 2
wrath, fretting persecution, swelling sin, and bitterness of slander ; where
3
lust, false
all
blaming
for
things are confused
where neither righteousness is loved nor ; truth approved ; where faithfulness is unfaithful, and friendship cruel, that stands in prosperity and falls in adversity.
and withouten order
are yet other things that should move us to the the changeableness of time ; short the world of despising 4 ness of this life ; death sicker ; the chance of death unsicker ;
There
:
of everlastingness and the vanity of things the truth of the joys to come. Choose what thou wilt. 5 If thou love the world, with it
the
stableness
present
;
thou shalt perish
if
;
thou love Christ, with
Him
thou shalt
reign. a C. bolnand. spark ; and cf. note liv. Bg. Sp. detractio corrodens. s befalls. Bg. Sp. Elige quod vis.
1
Bg. Sp. femes,
3
i.e. t
consuming
i.e.,
how
4
it
i.e., ;
CHAPTER
III
OF POVERTY 1 thou wilt be perfect, go, sell all that thou hast and give to the poor and come and follow Christ. 2 In the
it
IFforsaking
things and in the following of there is perfection. Forsooth Christly things, all that have forsaken their goods follow not for Christ, many
of
worldly
it
is
shown
are worse after the forsaking of their goods than they were Then certain they serve backbiting, and they dread before.
not to withdraw the good fame of their neighbours. Then they swell with envy ; they gnash with malice they set ;
themselves before
others
they praise their state, all others Trowest thou how that dispraise or condemn. all
;
they either the fiend has beguiled such, that neither have the world nor God, whom by divers wiles he leads to endless tormentry.
Thou that understandest that I have said, take thy poverty another way. When He says c go and sell He marks the he changing of thy desire and of thy thought, as thus that was proud now be lowly ; that was wrathful now be :
meek
;
he
now of
let
ill.
1
was envious
now
be
charitable
;
before
now
fasting let
mickle,
that
3 generous and discreet. And if he were unclean, him abstain not only from all ill but from all likeness And if before he exceeded in meat or drink, now by
covetous,
him amend. He soothly that loved the world too let him gather himself altogether in Christ s
now
note Ixxvi.
2
Matt. xix. 204
zi.
3
C.
large.
THE MENDING OF love
and fasten
;
LIFE
205
the waverings 1 of his heart in one desire
all
And so no marvel that wilful poverty for things everlasting. shall be fruitful to him, and the noy that he suffers for God be a glorious crown. regnum calorum?
est
Eeati pauperes spiritu, quoniam ipsorum Blessed be they that is to say :
That
are poor in spirit, for theirs
What which
may all
poverty of
is
spirit
the
kingdom of heaven.
but meekness of mind, by the
own infirmity ? Seeing that he to perfect stableness but by the grace of God, that might let him from that grace he forsakes,
man knows
a
is
his
come
not
things
and he
And desire only in the joy of his Maker. many branches, so of wilful poverty,
sets his
of one root spring taken in this wise,
as
Not
untrowed.
as
proceed
and
virtues
some that change
marvellousness
their clothes
and not
their souls ; soothly it seems they forsake riches, yet they cease not to gather innumerable vices. What is worse than a proud poor man ? What more
an envious beggar ? If thou truly forsake all God, see more what thou despisest than what thou
than
cursed
things for
Take heed busily how thou followest Christ in Discite y inquit, a me quia mitis sum, et humilis corde. z of me, He says, for I am meek and lowly of heart.
forsakest.
manners. *
Learn
He
says
poverty
*
not is
no
learn of me for I am poor. virtue but rather wretchedness
Truly by
itself
nor for
itself
;
the instrument of virtue and helps to get blessedness, and makes many eschew many occasions And therefore it is to be praised and desired. It of sinning.
praised, but because
lets
a
man from
but rather
among
it
it
is
being honoured, although he
makes him despised and
lovers of the world.
To
over-led,
suffer all
which
highly needful. Therefore Christ to our example led a poor 1
2
4
C. sparpilyngis Matt. v. 3. f.*.,
oppressed
;
;
Bg. dispersiones cordis
;
Bg. confundi.
s
Matt. i.e.,
be virtuous
;
and cast out for Christ
life in this
and Sp. 3
4
is
way,
5
ajfectiones cordis. xi. 29.
world.
THE MENDING OF
ao6
He knew
for it
that for
them
that
hard to enter into heaven.
is
abound
LIFE in riches
and liking 1
8
men should desire poverty more greedily has behested 8 high honour and the power of justice to them that forsake all things for Him, saying : Fos qui reliquistis Therefore so that
He
omnia
et secuti
esth me^ sedebitis super sedes duodecim, judicantes c is to that have for :
Ye say things and followed me, shall sit on twelve seats, deeming the twelve tribes of Israel. They soothly that have wilful poverty and want in the
duodecim
saken
tribus Israel^ that
all
meekness and lowliness that Christ teaches, are more wretched than they that have plenty of all riches, nor shall they take the apostles place of worthiness in the day of doom ; but they shall be clad with the doublet of confusion, that is damnation of
body and
soul. 5
They
soothly that shine in meekness and
lowliness, though they have mickle riches, yet shall they be on the right hand of Christ when He deems.
Some men it
soothly say
:
we can
not leave
behoves us to keep our necessaries that
that
is
lawful.
suffer anguish,
all,
we
we may
set
are sick
;
and
live,
But they
are the less worthy, for they dare not and Yet by the neediness for God. poverty of and lift come to the virtue, they may height
grace of God themselves to the contemplation of heavenly things,
if
they
forsake secular occupations and errands, and unwearily rise to meditate and pray ; and hold not the goods they have with full love, but having them, forsake them. Take heed also : to seek more than
ness
;
to
things
is
enough
is
foul covetous-
keep back necessaries is frailty ; but to forsake all Therefore whiles they see high things perfectness.
that they can not reach, they empride not nor presume because of the small things that they have, so that they may mannerly 6
ascend to the ordering of a
1
f.*.,
pleasure.
Matt. xix. 28, and see note Ixxvii. *
cf.
man
s life
cf. Matt. note vi.
:
of which
xix. 23. *
cf.
now
3 />.,
follows.
promised.
Ps. cviii. 18 (cix. 15), 6 i.e., in order.
and
CHAPTER
IV
OF THE SETTING OF
of
SO
that a man may be righteously God and to his own profit and
MAN S dressed
bour, four things are to be said. : what is it that defiles a man. 2
of work.
A
man
;
that
is
l
to the worship
the profit of his neigh
First
or three kinds ot sin
LIFE
There
are three sins,
to say of thought, of
mouth and
when he
thinks aught against God. If he occupies his heart not with the praise and loving of God, but suffers it [to be abstracted or stirred] with divers sins in thought
in the world. In mouth he sins when thoughts, and to go void lies ; when he forswears ; when he curses ; when he back
he
bites
;
when he
or foul speech
;
defends a
wrong
;
when he
uses fond speech, idle. In deed
or brings forth vain things or
wise by lechery ; touching sinfully, or kissing ; himself wilfully ; or, without great cause, procuring or defiling occasions by which he trows he might be defiled ; sustaining
he
sins
in
robbing
many
:
stealing
;
;
beguiling
;
smiting
;
and other such.
are they that cleanse a man ? And they Secondly are three, against the three aforesaid, that is to say : Contrition thought and pulling out of desires that belong not to the :
which
of
praise or
that 1
i.e., 2
worship of
God and
ought to be timely,
love of 3
bare,
Him.
and whole.
Confession of mouth, Satisfaction o
directed.
Compare what
follows with The Form oj Perfect Living, edited
by G. E. Hodgson, chap.
vi.
p. 29. 307
3 ;>.,
entire.
THE MENDING OF
208
LIFE
that has three parts, that is to say : Fasting because he has sinned against himself; prayer because he has sinned against God ; alms because he has sinned against his neighbour. Yet I say not he should do alms of other men s goods, but he should restore
;
for sin
is
not forgiven unless that that
is
withdrawn,
be restored.
which things keep cleanness of heart ? And they are 1 quick thought of God, that there be no time in which
Third three
:
:
;
except in sleep that is common to thine outwards wits, that tasting,
God
thou thinkest not of all
of
busy keeping
savouring, hearing, and seeing they may wisely be restrained under the bridle of governance. [The third is honest occupation, as reading of holy writ, speaking of God, writing, or some other good deed doing.] There are three things also that save 2 cleanness of mouth :
avisedness of speech
to
;
eschew mickle speech
;
and to hate
lying.
Also three things keep cleanness of wording : moderation in 3 ; fleeing ill compauy ; and oft to mind of death.
meat
The
fourth
conform us
to
God s will I
example of creatures, that linness of
God,
5
are they that allure 4 us to And there are three. First, the
which things
:
that
is
is
had by consideration
;
the good-
gotten by meditation and prayer
mirth of the heavenly kingdom, that
is
felt in a
:
and
manner by
contemplation. The man of God set to live in this wise shall be as a tree that is
set
6 by running waters
that
is
the flowing of grace
so
that he shall always be green in virtue and never be dry by sin ; and shall give fruit in time ; that is, he shall give good works as
an example, and good words to the worship of God, and sell for vainglory. He says in time against
these he shall not
them
that
give example of fasting in time of eating, and 2
1
i.e.,
4
lively.
C. chirysch.
3 C. mesure of mettis. preserve. 6 Bg. Sp. Dei familiaritas. cf. Ps. i. 3.
i.e., s
THE MENDING OF the reverse their
fruit
way also and against when it is rotten or
covetous
;
else
;
they die. Therefore he prays wisely et scientiam doce
me^
that
who
says to say :
is
LIFE
:
209
men
that
give
they give not until
Bonltatem
et disciplinam
goodliness,
2
discipline
What is discipline but the setting and knowledge teach me. of ? First therefore we are taught manners of, or correcting, ill and of corrected righteousness, by discipline ; and after that we know what we should do, the last we savour not fleshly
or
what we should eschew.
At
things, but everlasting heavenly
and godly. 3
And when
a
the will of his
another that
man with all busyness has dressed himself to Maker and grown in virtue, and has passed went
peradventure
before,
in
steadfastness
of
desire of Christ, he
living and
ought not thereof to joy nor nor trow to himself better than others himself, give praise be low but rather hold himself as the foulest although they and most wretched. He shall deem no man but himself, and others set before himself
all
;
he
shall
not desire to be called
holy of men, but worthy to be despised. amongst men, he should procure to be last in in opinion
;
for the greater
meek
thyself in
before
God
thou art
When
he comes
number and least the more shouldest thou
things [and then thou shalt find grace to be made high]. 4 For the might of God is great, all
and honoured by the meek
therefore it is despised by the ; proud, for they seek their own joy not God s worship. Truly if thou takest with gladness the favour of the people and [the honour of men that is done to thee for thy holiness
and good] fame in this life, know it well thou hast received thy meed. And if thou seemest marvellous in penance and chastity whiles thou joyest more in man s joy than in angel s, in the time to come nought but tormentry 1
3
Ps. cxviiii. 66 (cxix. 66). cf.
Col.
iii.
2.
2
*
shall be for thee.
There-
goodness or kindness, O.E.D. Prov. xxv. 6-7,
cf.
THE MENDING OF
210 fore
LIFE
thou oughtest perfectly to despise thyself, and entirely to all joy of this world, and to think nor do nothing but
forsake
in the sight of
God
s
love, that all
thy
life,
inward and outward,
cry the praise of God. In meat and drink be thou scarce and wise.
may
eatest or drinkest let not the
memory
Whiles thou
God
of thy
that feeds
but praise, bless, and glorify Him in ilka morsel, so that thy heart be more in God s praising than in thy meat, that thy soul be not parted from God at any hour. thee pass from thy
mind
;
Thus doing, before Christ Jesu thou shalt be worthy a crown, and the temptations of the fiend, that in meat and drink awaits Either most men and beguiles them, thou shalt eschew. 1 soothly by unmannerly taking of food they are cast down from the height of virtue, or by too mickle abstinence they break down that virtue.
Many
3 in eating, so truly there are that always fluctuate little or over mickle take and the ; they always
over
that
form of living they never keep whiles they trow that now this, The unwise and untaught, which have that, be better.
now
never
felt
the sweetness of Christ
s
love,
trow that unwise
and they trow they can not be ; 3 of anent meed God unless they be known as worthy great of all men and unrighteous abstinence. scarceness singular by
abstinence
But discreet
be
holiness
truly abstinence it helps us to
by
itself is
be holy.
not holiness, but if it be it be indiscreet it lets
If
holiness, because it destroys discipline, without which virtues If a man would be singular in abstinence are turned to vice.
he ought to eschew the sight of men and their praising, that for men truly he be not proud for nought and so lose all ween they be holiest that they see most abstinent, when :
in truth ofttimes they are the worst.
He 1
r
certain that has truly tasted the sweetness of endless
immoderately. C. flowe. Bg. Sp. multi enim sunt qui edendo stmytrjluctuant.
THE MENDING OF
LIFE
211
deem himself to pass any man in abstinence, but the lower he supposes himself in abstinence anent himself, The best the more he shall be held marvellous anent men. love shall never
and as I suppose pleasing to God, is to conform thyself meat and drink to the time and place and estate of them with whom thou art ; so that thou seem not to be wilful thing,
in
nor a feigner of religion. Know it truly, without doubt, if one or two think well of him, yet others will call him an hypocrite or a feigner. But there are some covetous of vainglory that in no wise be
will
holden as
common men
for
;
either
eat
they
so
they always draw the speech of men to them, or they procure other manner of meats to be seen diverse from others whose madness and obstinacy be far from me. Truly it is wholesome counsel that they that fast little give preference to them of greater abstinence, and since they that
little
:
not do so great abstinence be sorry in mind. And that are of abstinence should others trow great they higher in virtue ; whose virtue, in which they surpass, is hidden to men, whiles their virtue, that is to say abstinence, is praised
may
But
of many.
unless
it
be dight with meekness and charity
before Christ, it is nought. Truly the virtue of others
of men.
is
the
more
Who may know how much
God, how great
compassion
anent
in that
love a his
it is
man
not seen
has anent
neighbour
?
And
doubtless the virtue of charity surpasses without comparison all fasting or abstinence, and all other works that may be
seen
;
and
oft
it
happens that he that before
least to fast, within, before Christ,
It
is
men
most fervent
is
seen
in love.
behoves him truly to be strong that will manfully use The flesh being enfeebled with great dis
the love of God. ease ofttimes a
man
cannot pray, and then mickle
more
himself to high things with hot desire. I would rather therefore that a man failed for the greatness of
he cannot
lift
than
for
love
too
mickle fasting
;
as
the
spouse said
of
THE MENDING OF
212
LIFE
herself: Nunciate dilecto quia amore langueo 1 2 love, for I long for love. thyself to
that is:
;
Show
my
Be thou life
therefore steadfast in
after the rule
thou
all
and
thy ways and dress thy if thou may not get that
the beginning mistrust not, but abide
in
desirest
shown
to thee,
;
for
by long use and time thou shalt come to perfection. If thou be a pilgrim and rest by the way, whatever thou dost in this life to God ever have an eye. Let not thy time in from Him think that lost which thou ; thought go not of God. In the night praise Him and desire His love, that sleep may not find thee in any other wise occupied than praying or thinking of God. See that thou thinkest
vain thoughts, nor give thyself to many but charges, study to get and hold this steadfastness of mind so that thou dread not the wretchedness of this world nor
not with
flow
3
desire
the goods
the
world
;
thereof unmannerly.
how
knows not
He
that dreads
to
behoves us to despise yet and he that joys in earthly things is far from
suffer adversity
it
everlasting things. the virtue of strength truly belong all adversities and And prosperities ; and also to despise death for endless life.
To
A
charity is to desire only heavenly things. perfect lovel forsooth joys to die, and suffers life meekly. To which perfection if thou ascend by the gift of Christ, yet shalt thou
not be without tribulation and temptation
our words 1
Cant. v. 3
:
to
show which
turn.
shall
8,
and
cf.
note
vi.
2
note
Bg. Sp. ne superfluis curis te subdas.
Ixxviii.
CHAPTER V OF TRIBULATION 1 man out of thousands per following the steps of Christ ;
the fiend sees one fectly turned to
WHEN
God
;
despising this present world
; loving and seeking only unseen ; taking perfect penance ; and purging things himself from all filth of mind and body he reparels 2 a thousand beguilings of annoyance and a thousand crafts
the
:
of fighting to cast him from the love of God to the love of the world, and to fill him again with the filth of sin so that at the least with lecherous thoughts he should be made hateful to
He
God.
tion, slander,
so that pain
false
may
raises against
blame
for sins,
him and
persecution, tribula kinds of hatred ;
all
and break him that prosperity could
slay
not beguile.
Now he
sharpness, now cherishing, he puts before him, and brings to mind images of bodily things ; he gathers
together delights
lecherous
fantasies
of sin
of past love fire.
He
;
;
he gaincalls old shrewdness and heart and flesh with
he inflames
begins with the least but he comes to the
And with as great busyness greatest flame of wickedness. he studies to blow against us all kinds of temptation, tormentry and tribulation, as he sorrows that we, by the mercy of God, have escaped from his cheeks. 3 1
note Ixxix. 3
2 contrives or devises, O.E.D. Bg. Sp. eius faucibus. 213
THE MENDING OF
214
He
LIFE
1
nothing but that he might depart us from the unbodily embrace, sweetest and most chaste, of everlasting That love ; and eft 2 defile us in the pit of wretchedness. gets
were more wretched
Who
for us
than I can
tell.
think his madness that from the delicacies of
can
come down to swine s meat ? And yet is he more mad that forsakes the delicious meat of unwrought wisdom and puts himself under the filth of the flesh. Is not kings would
gluttony and lechery swinish feed they not fiends
Therefore
filth,
how we must do
temptations of our enemies, patience teach us ; of which 1
i.e.,
seeks.
and they that do such,
?
against
the
how to now we will and
a
tribulation
gainstand, speak.
afterward.
and shall
CHAPTER
VI
OF PATIENCE children of
God
come down
disdain to
to the
meat
of unreasonable beasts, but truly they despise all unlawful He truly lusts and worldly solace for the love of Christ.
THE
fed
that
is
not
his
with the bread that comes from heaven, 1 inclines
desire to those things that are
When
arise or tribulation,
temptations be taken and it is time to go to battle.
moved by the ghostly armour
devil. is
to
Temptations truly are overcome with steadfastness of faith and love ; tribulation truly with patience. What is patience He there but goodly and wilful suffering 2 of adversity ? fore that
is
patient
murmurs
in
no
grief,
but rather at
all
3 The more patient a times with the prophet praises God. man is in his noys the more glorious shall he be in heaven.
Gladly therefore are tribulations to be suffered in adversity, noys and bitterness, pains and sickness and thirst ; for by these and such other our sins are cleansed and
Truly of
it
God
the
fire
s
either behoves us in this
life
Choose therefore
;
we
shall
not escape the one.
truly with little pain, yea with joy, if may eschew all pain to come.
Here
1
cf.
fire
love and of tribulation, or else after this life] with of purgatory or hell to be most bitterly crucified and
punished.
we
meeds increased.
[to be burnt with the
John
vi.
S3- 8
3 .
3
we
cleave to
God,
Bg. Sp. libens et voluntaria perpessio.
Ps. xxxiv. 28 (xxxv. 28). 215
THE MENDING OF
216
LIFE
Therefore tribulations are sent to us to
call
us from the
love of the world, that we be not punished more grievously in the other life. With sorrow truly it behoves us to be
cleansed of that
we
ill
did
in
If sinners
lust.
build
upon
our backs, 1 they noy us not, if we suffer it patiently, but themselves ; for if they put us to a little pain for us they work a crown, but for themselves tormentry. The sinful truly are suffered to pass this life withouten great tribulations
;
time to come no joy
for in the
Therefore holy
them.
men
love
by them to win to endless
is
kept for
tribulations, for they
life.
Contrarily
the
wot
rejected
murmur in adversity, and flee all that they can ; for whiles they are given too mickle to seen things, they are In outward deprived of the hope of things everlasting. things only they find solace, because they have fully lost the always
savour of heavenly. There is no reasonable soul here abiding but either she loves creatures, or the Maker of creatures. If she loves
God and goes, with the good loved, to Truly such love in the beginning is labour and fondness ; in the middle languor arid wretchedness ; and in creatures she loses
death.
the end hatred and pain. He soothly that loves his in
is
with
He
the
Him 2
Maker
and he thinks
to speak
;
it
forsakes omnia quae that full
refreshment
his
is
sweet of
Him
to think
on Him.
and
outward wits that death ascend not by the and that he be not unprofitably occupied in vanity. sometimes despisings, reproofs, scorns, and slanders are
spars
windows
And
world, his
3
;
raised against
him, and therefore it is needful to take the and be readier to forget wrongs than to
shield of patience
know them.
He
shall
him down, and offend God.
and to 1
cast
cf. Ps.
cxxix.
pray for their turning that hate him not to please man, but dread
shall care
2
3.
i.e.,
bolts.
3
cf. Jer. ix. 21.
THE MENDING OF If thou be
tempted in the
be not overcome. 1
spirit
flesh
LIFE
make
Temptation
217
subject, that the truly that we consent it
For no man wots whether a matter for using 2 virtue. he be weak or strong until the time he be assayed. Likewise not to
is
in peace
no man
is
called patient, but
when he
3
is
pulled
with
he have patience. Many seem wrong ; are not when pricked, but when a soft blast patient they touches them, anon I say not of wrong but of correction their mind turns to bitterness and wrath ; and if they hear then he should see
if
one word against their will they give again two more ungodly into whose counsel my soul comes not. Therefore the darts of our enemy are to be slakened with :
the meekness and sweetness of Christ
s
love
;
nor
stead 4 to
is
For the be given to temptation, although it be grievous. as greater battle the worthier victory and higher crown, Beatus vir qui suffert tentationem^ quoniam says the psalm :
cum probatus fuerit Blest be the
5
that is to say ; that suffers temptation, for when he is of life he shall receive that God behested to accipiet
coronam vitae^
etc.
:
man
proved a crown His lovers.
Doubt not
that thou art in the perfect life if despising be to thee as praising, poverty as riches, hunger as meat ; so that
thou sufferest them with even soul, and if thou fall in nought from height of mind. Flee and hate as mickle as thou canst the praise of man ; for it is most praiseworthy to be worthy The tongues of of praising, and not to be praised of men. flatterers beguile many, and also the tongues of backbiters destroy
Despise thou therefore favour,
many.
worship, and
meekly wraths, hatreds, and detractions ; vainglory ; 6 and so by slander and good fame, by tribulations and anger cease not to make haste to the heavenly kingdoms. suffer
all
Bg. Sp. ne spiritus succumbat. 4 3 L. },?., place. impulsus. 6 But Bg. and Sp. read et blanditiasj i.e., flattery context seems to require. 1
2
C. vndirlowt. i.e. 9
s
exercising.
;
Jas.
i.
12.
which the
THE MENDING OF
218 Ofttimes
we
fall,
so
that
ei
quicquid
man
righteous
it
written
is
not heavy him.
marvel thou shalt overcome
Non
:
Whatever happens
acciderit?
shall
1 by many chances we strong dread not, nor are
taught
should stand more strongly. The the patient heavy, in adversity, as it
justum
LIFE
all
Thus
temptation
trlstabit
to
disposed, and slake
the
no all
thou shalt see thy noyers more wretched than thee, and with all thy mind thou shalt cleave to Christ. malice
;
1
C. casys.
2
Prov.
xii. 21.
CHAPTER
VII
OF PRAYER thou be run.
temptation or tribulation, to prayer anon thou prayest clearly 1 thou shalt have help. 2
set in
Truly
if
IFDistractions
sometimes come and waverings of heart, and of divers thoughts things ravish the heart and suffer it not Then peradventure it were to stand in the praising of God. while think of a to holiness, until the mind is more good and so thy prayers are fulfilled. 3 Truly if any have left all worldly occupations
stabled,
for the love of
God, and always are given to holy prayer and holy medita tion, I trow that by God s grace within a short space they shall find their heart
not waver
now
stabled to love and pray. They should now to that, but rather abide
is
to this and
and endless peace.
in rest
stableness
of
heart
be
to
come
fiends,
They
are enfeebled and as
and
busy in
With busy
devoutly to sing psalms.
we
Full miclde
loosen it
their
it
comforts 4 to get
frequent
prayers truly
waitings
and
4
Bg. Sp. pure oraueris. Bg. Sp. dc divinis .
/.*.,
strengthens.
.
it
in
custom
s
a .
over 5
stirrings.
in prayer.
exercise to pray, sometimes find more sweetness Therefore whiles that fervent desire of prayer.
3
we
were without strength, whiles
we, strong and not overcome, bide Truly those men that have
1
and
prayers,
meditari
;
and
with
long
and more sweetness
cf. Jas. v.
15.
see note Ixxx.
Bg. insidias ct infcstationes eneruamus. 319
THE MENDING OF
220
LIFE
When
and heat
last it is good not to cease from they prayers. that often happens because of the corruptible flesh may turn to read holy scripture, or do some other
cease
they
profitable thing, that they suffer not their thought to waver from God, so that when they rise to pray again they may be
quicker than they were before. Truly then we pray well when we think of no other thing, but all our mind is dressed to heaven and our soul is enflamed
with the
fire
Thus
of the Holy Ghost.
truly a marvellous
plenteousness of God s goodness is found in us ; for from the innermost marrow of our hearts shall the love of God
our prayer shall be with desire and effect 1 ; so that we over-run not the words, but nearly every syllable with a great cry and desire we shall offer to our Lord. Our rise,
and
all
heart being kindled with hot fire our prayer is also kindled, in the savour of sweetness is offered by our mouth in the
and
For whiles in sight of God, so that it is great joy to pray. a marvellous sweetness is given to the one praying, the prayer is changed to song. Here some are reproved that
prayer
rather take heed to meditation
than to prayer, not knowing that God s speech is fired ; and with it the filth of sin is cleansed, and the minds of pray-ers are enflamed with love. They say that they will first meditate and so stable their hearts
;
but they are stabled the
they are not comforted by prayer. Although we can not gather our hearts together as we would yet may we not leave off, but little by little 2 we should
later in that
to
grow
stable us.
To
study
in
prayer, that at
the last Jesu Christ
which meditation helps
if it
pass not
and manner. 1
3
Bg. Sp.
cum
C. sokandly.
affectu et effectu.
Bg. Sp. sed paulatim studeamus.
may
measure
CHAPTER
VIII
OF MEDITATION FT"!
HE
of Christ
meditation
s
and His death
passion
io
1 good; and oft to recall what pain and wretchedness He JL freely took for our health in going about and preaching,
in
hunger,
thirst,
so
that
sufferings ; servant to follow his
and reproaches, cursings, an to unprofitable grievous
heat,
cold, it
not
be
Lord and Emperor.
He truly that says he dwells in Christ ought to walk as Have mind of my He didc 2 Christ says truly by Jeremy 3 of and of wormwood that is and my passage, gall poverty :
;
to say, of sorrow and bitterness, world to the Father.
Truly
this
and destroys
by which
I
went from the
mindfulness 4 or meditation overcomes the fiend 5
his
gins kindles the soul to Christ
slakes
it
;
s
love
;
it
fleshly
raises
and
temptation and cleanses, and also
I trow this meditation is most profitable purges the mind. For of all others to them that are newly turned to Christ. there truly is shown the manhood 6 of Jesu Christ, in the
which man should be repeatedly 7 glad matter for joy and also mourning. Joy
in
;
which he has
for the sickerness of
our gainbuying ; heaviness for the filth of our sinning, on account of which it is to be grieved for 8 that so worthy an offering 1
s
7
is
offered.
C. recorde. i.e.,
2
For the boisterous and
cf. I
John 6
crafts.
C. emong
;
Bg. iterum.
ii.
6.
3
Lam.
fleshly soul
iii.
Bg. reads humilltas 8
;
is
not
4 C. 19. mynde. and Sp. humanitas.
C. to hcuy.
THE MENDING OF
222
LIFE
the contemplation of the Godhead unless all fleshly lettings be wasted away by ghostly [meditation and contemplation of the manhood]. ravished
into
Truly when a man begins to have a clean heart, and no image of bodily things can beguile him, then sickerly he is admitted to high things, that in love of [the Godhead] he may 1 Some think truly on the joy of be wonderfully made glad. the blessed angels and holy souls joying with Christ and ;
thought belongs to contemplation. wretchedness of man s condition and
this
dispute
in
thoughts about
their
of this
man
Some his
s
think on the
filth,
folly
that
and they the
for
Others thus forgets the joys unseen. that they will nothing but the praise their dispose thoughts and desire of their Maker, so that they love Him as much as vanities
life
:
To this meditation no man is possible for men in this life. comes but he that is mickle used in these things O before For truly it is a more excellent manner than others rehearsed. and makes a man most contemplative. Therefore as the works and uses of saints are divers, so are Yet
their meditations divers.
all,
because they
come of one
spring, go to one end, and they come or lead to one bliss ; but by divers ways, through the one charity, that is more in one
Therefore the psalm says:
than another. semitas justitiae
2
that
;
c
is,
He
has led
Deduxit me super
me upon
the paths of
righteousness ; as if to say, there is one righteousness and many paths by which we are led to the joy of the life everlasting ; because whiles all are one in being, they are of divers needs,
and
in
one righteousness they are
led to
God by
divers paths.
3 path, some by a mean, and some by a high. The higher path is given to him that is ordained from eternity 4 to love Christ more, not because he works more than others, or gives more or suffers more, but because he loves more.
Some go by
a
low
1
note Ixxxi.
4
C. endlesly
* is
3 i.e., middle. ab aeterne Bg. Sp. pratdestinatur
Ps. xxii.
ordaned
;
3
(xxiii. 3).
.
THE MENDING OF Which
love
is
LIFE
sweetness, and
heat and
it
223 seeks
rest
in
men.
all
No man may takes to that
set himself in any of these paths ; but he which God chose him. Sometimes they that
seem
in the higher are in the lower, and the reverse ; for that only inward in soul before God, not in anything that may be done outward of man. According to the disposition and desire is
of their meditation they are dressed to this path or to that. outward works no man may be known who is more or less
God.
before
and say
Therefore
he passes him
:
;
it
or, his
is
folly to
deem of
By who
the chosen
merits are far below the meeds
when plainly they know not their minds the they knew they might lawfully deem. Therefore truly God wills it to be secret from all creatures,
of this one,
which
;
if
that they despise not some too mickle, or honour some too mickle. For doubtless if they saw men s hearts, many that
they honour they would despise as stinking and foul, and others that they set not by, nor yet desire to see, they would honour as most lovely, and as the holy angels.
Good
thoughts also and meditations of the elect [be of God,] He sheds forth to each one as best
and such by His grace
accords to their state and condition.
Therefore
I
can
tell
my meditations, but which is most effectual for thee I cannot opine, for I see not thy inward desires. I trow truly that those meditations in thee most please God and most profit thee
thee that
God by
His mercy sheds
in thee.
Nevertheless in the beginning thou mayest have the words of other men ; that I know well by myself. Truly if thou despise the teachings of doctors and trow that thyself mayest find something better than they teach thee in their writings, know forsooth that thou shalt not taste Christ s love. For a
fond saying
c
God
taught them, why answer thee because not such as they were. Thou art proud and sturdy, were lowly and meek ; and they asked nothing
truly
it
shall
He
is
not teach
me
?
:
I
:
therefore
thou
art
and they of
God
THE MENDING OF
224
presuming, but meeking themselves under
from the
saints.
He
taught them
LIFE all,
took knowledge we should
therefore so that
be taught in their books. If truly thou now desirest the love of Christ in thy medita as meseems thou art well tions, or to resound His praises disposed.
But the thoughts
in
which
thou
feelest
more
To meditate well without profit thee more. sweetness profits thee little, except in that case when the need for sweetness is not felt. sweetness in
God
CHAPTER
IX
OF READING
in
thou desire to come to the love of God, and be kindled thy desire for heavenly joys and be brought to the ;
IFdespising of earthly things, be
not negligent in meditating and most in those places where
and reading holy scripture ; it teaches manners, and to eschew the deceits of the fiend, and where it speaks of God s love, and of contemplative life. Hard sayings may be left to disputers and to wise men used time in holy doctrine. helps us truly mickle to
for a long It
we know our
and in which not
sin,
;
in
profit
and good deeds
defaults
;
what we should
in
do,
By
good.
this
which things we and what forbear;
and the most subtle deceits of our enemies are opened to us. They kindle to love, and prick to weeping. If we have delight in them as table of delights. 1
But
let
it
were
in
all
riches,
they prepare us a
not covetousness of the honour or favour or praise
men
kindle us to knowledge of scripture, but only the intent to please God ; that we may know how we should
of
Him, and teach our neighbour the same.
love
be holden
to
wise anent
knowledge than show
it
We
:
In corde meo abscondi eloquia tua, ut non peccem 1
cf.
Ps. xxiii. 5.
parant nobis
Q
mensam
C.
}?a
ought not
people but rather hide our so as to be praised, as it is said
the
ordan
2
tibi,
vs a likand borde. 2
delicatam. aas
Ps. cxviii.
that
is
:
Bg. Sp. prse-
n
(cxix.
n).
THE MENDING OF
226
LIFE
c
In my heart I hid thy words, that I sin not towards thee, in void or vain showing. Therefore the cause of our speaking should be only the praise of God and the edification of our neighbour, that it
may
be
fulfilled
in us
:
Semper laus
ejus in ore meo.
1
<
Alway
His praise be in my mouth, and that is, when we seek not our own honour and we speak not against His praise. 1
Ps. xxxiii. 2 (xxxiv.
i).
CHAPTER X OF CLEANNESS OF MIND these nine degrees before touched upon man comes to cleanness of mind, where God is seen. Cleanness, I say^ that may be had in this life. How may perfect clean
BY
ness be gotten here is
defiled
The
?
where so
feet
oft
man, with
venial sins at least,
of saints are to be washed for they draw
the dust of the earth.
Who may
I am clean from sin ? Truly none Si lotus fuero aquis nivis^ et effulJob says tamen sordibus intinges me, et serint velut munditlce manus that is to say abominabuntur me vestimenta mea 1 If I be washed with snow water/ that means true penance, and if my hands shine with cleanness, because of works of inno
in this life
;
*
truly say,
for as
:
me<z,
:
;
me
c
cence, yet shalt thou touch sins that can not be eschewed ; that
is
that
is
with
and
filth,
because of venial
my clothes shall abhor me,
my
of this world, ofttimes makes
Non
me
Therefore the apostle
sin.
nostro
in
c
mortali
regnet peccatum corpore* reigns not in our mortal body, as who should say : Sin un-reign in us, but it may not un-be.
says
:
What
cleanness
therefore
Truly worthy and great 1
2
to say flesh makes me abhor myself ; and sensuality so frail, slippery, and ready to love the liking beauty
Job
ix. 30, 31.
clothes shall abhor me.
a
C.
if
Sail
can he
man
have
rightly
vg me.
cf. 3
use
in
this
Sin
may life
?
himself in the
R.V. and mine own m. vi. i.
R
THE MENDING OF
228
LIFE
study of reading, prayer, and meditation, as
he sometimes
Truly although
because his whole mind
sin
dressed
is
The
heat truly of charity wastes in were a drop of water put into a great
The
therefore
virtue
mind busy
to
venially to God,
him
all
in
this
is
before noted.
forthwith,
yet is
it
destroyed.
rust of sin, as
it
fire.
of a cleansed soul
for
God,
it
degree
all
to
is
the
have the
thought
is
the mind, although he seems to speak to others, is spread unto Him. Truly in a clean conscience nothing is bitter, sharp, or hard, but all is sweet and lovely. dressed to Christ
;
all
Out of cleanness of heart rises a song of joy, sweet ditty and joyful mirth. Then full oft a wonderful joy of God 1 is In this state a man given, and heavenly song is inshed. may know that he is in charity that he shall never lose he ;
without great dread not lest he should but that he offend not his Lover. tormentry lives
not
I spare to
wretch.
say
For
more here
oft
my
forsooth the love of
flesh
seem to myself a full great noyed and assayed. Although
for I is
God and
contemplative
life
these things beforesaid, yet somewhat of specially to be said to your need and profit. in
1
note Ixxxii.
2
suffer
C. continude
= Bg.
is
contained 2
them
is
more
Sp. contineantur.
CHAPTER
XI
OF THE LOVE OF GOD
SWEET and
delectable light that
is
my Maker unmade
;
enlighten the face and sharpness of my inward eye with clearness unmade, that my mind, pithily cleansed from
uncleanness and made marvellous with into the high mirth of love I
may
sit
and
were ravished
rest,
;
joying in
may
gifts,
and kindled with
Thee,
in heavenly sweetness,
Jesu.
Thy
And
and made
swiftly flee
savour
going as
it
stable in the
beholding of things unseen, never, save by godly things, shall I be
gladdened.
O
Love
soul to love God, so that everlasting, enflame in me but His halsings. 1 good Jesu, who shall grant me to feel Thee that now may neither be felt nor seen? Shed Thyself into the entrails of soul. Come into
nothing
my
O
may burn
my
my
heart and
fill it
with
Thy
mind with the hot wine of all ills
and
all
clearest sweetness.
Moisten
my
sweet love, that forgetful of scornful visions and imaginations, and only having
Thy
Thee, may be glad and joy in Jesu my God. Henceforward, sweetest Lord, go not from me, continually biding with me in Thy sweetness ; for Thy presence only is solace to me, and I
Thy
absence only leaves
me
heavy.
O
Holy Ghost that givest grace where Thou wilt, come into me and ravish me to Thee ; change 2 the nature that Thou hast made with Thy honeyed gifts, that my soul 1
i.e.,
7
embraces.
Bg. reads inuncta, and Sp. 229
innite.
THE MENDING OF
230 with
fulfilled
Thy
liking joy,
things in this world.
may
LIFE and cast away
despise
all
Ghostly gifts she may take of Thee, l by songful joy into undescried light
the Giver, and going may be all melted in holy love. Burn my reins and my heart with Thy fire that on Thine altar shall endlessly burn.
she
O
sweet and true Joy, I pray Thee come and most desired Come my Love, that art Glide down into a soul longing for Thee and
Come O sweet my comfort
!
!
Kindle with
sweet heat.
With Thy
heart.
with honeyed songs of love, powers of body and soul.
inmost
my
light enlighten
as far I
!
Thee with
after
the wholeness of
heat
Thy
all
may
parts.
receive
my me my
Feed
them by
In these, and such other meditations be glad, that so thou Love truly suffers not mayest come to the pith of love. a loving soul to bide in itself, but ravishes it out to the Lover ; so that the soul is more there where it loves, than where the
body
that by it lives and feels. are soothly three degrees of Christ
is
There
another of which he that is
called,
parted
chosen to love
unable to be overcome
the third
;
is
is
all
desire.
temptations
and
When fleshly
suffers all griefs for Christ,
nor delight. better
All labour
is
it
casts
desires
and
The
it
first
can not be overcome
away and
;
lettings,
when
and slakes
it
overcome by no
patiently flattery
light to a lover, nor can a
overcome labour than by
Love
is
by one or
2
Then truly is love unovercomeable when by any other
love,
the second, unable to be
;
called singular.
s
profits.
man
love.
when
the mind is kindled with and cleaves to Christ with undeparted thought. great love, Forsooth it suffers Him not to pass from the mind a minute, but as if he were bound in heart to Him it thinks and sighs truly
is
undeparted
1
Bg. incircumscriptum. 3
cf.
called
Form of *
Perfect Living,
viii.
p. 46
;
where these degrees
Insuptrabky Inseparable, and Singular*
arc
THE MENDING OF
LIFE
231
Him, and it cries to be holden with His love that He may him from the fetters of mortality, and may lead him to Him Whom only he desires to see. And most this name
after
loose
JESU
he in so mickle worships and loves that It continually mind.
rests in his
When
therefore the love of Christ
set so
is
mickle in the
God despiser that it may not But be overcome by other desire of love, it is called high. when he holds undepartedly to Christ, ever thinking of Christ, s lover and the world
heart of
s
by no occasion forgetting Him, it is called everlasting and undeparted. And if this be high and everlasting, what love can be higher or more ? Yet there is the third degree that is called singular. It is one thing to be high, and another to be alone ; as it is one thing to be ever presiding, 1 and another to have no fellow. Truly we
may have many
fellows and yet have a place before
all.
thou seekest or receivest any comfort other than Truly of thy God, and if peradventure thou lovest the highest, yet it if
is
Thou
not singular.
seest therefore to
what the greatness of
worthiness must increase, that when thou art high thou mayest be alone. Therefore love ascends to the singular degree when it
excludes
all
comfort but the one that
nothing but Jesu
The
suffice
after
Him
and Christ desires; only
Him
she sighs
;
in
is
in
Jesu
;
when
it.
soul set in this degree loves
for Christ,
and
may
Him
in
alone; she yearns only His desire she abides,
she burns
;
she rests in His
sweet to her, nothing she savours, except warmth. Nothing in sweet made it be Jesu ; whose memory is as a song of music is
Whatever the self offers to her (besides) comes into mind, is straightway cast back and suddenly
in a feast of wine. it
or
despised if
it
She suppresses Christ.
serve not His desire or accord not with His will. all
customs that she sees serve not to the love of
Whatever she does seems *
C. to be present
;
and
unprofitable and intolerable see note Ixxxiii,
THE MENDING OF
232 unless
End
runs and leads to Christ, the
it
she can love Christ she trows she has
LIFE
When
of her desire.
things that she wills to have, and withouten Him all things are abhorrent to her and wax foul. But because she trows to love Him endlessly she all
and wearies not in body nor heart but loves
steadfastly abides,
And the more she perseveringly and suffers all things gladly. thus lives in Him the more she is kindled in love, and the liker she is to Him.
No
marvel loneliness accords with such a one that grants For the more he is ravished inwardly
no fellow among men.
less is he occupied in outward things ; nor is he or the cares 1 of this life. And now it seems heaviness by as if the soul were unable to suffer pain, so that not being let by anguish, she ever joys in God.
by joys, the
let
O my soul, Christ
cease from the love of this world and melt in
love, that always
read,
O
Him.
Thee
She
!
and languishes hast overcome
Thou for I
may
I
Thy
me
!
O
wounded
hast
wounded
cries to
in
fall.
be sweet to thee to speak, to pray to Him and ever to to Thee devoted, desires to
may
it
Him God, my soul,
write, and think of
praise
see
s
;
Thee from love.
O
my
and
heart,
that
fails
Thee
in
not,
Thou
Sweetness and Fairness
everlasting
For joy scarcely
She burns
afar.
Love
I
now overcome
live,
and nearly
I
and die
;
not suffer the sweetness of so great a Majesty in
this flesh that shall rot.
All
my
heart truly, fastened in desire for JESU, is turned into is swallowed into another joy and another
heat of love, and it Therefore form. 2
Show Thyself I feel
to
O
me
good Jesu have mercy upon a wretch. that longs ; give medicine to me hurt.
myself not sick, but languishing in Thy love. altogether loses all ; he that follows
Thee not
loves
mad. Meanwhile therefore be and Desire, until I may see Thee, is
*
charges.
3
He
that
Thee
not
Thou my Joy, my Love, O God of Gods, in Syon.
note Ixxxiv., and
cf.
note
xxiii.
THE MENDING OF
LIFE
233
Charity truly is the noblest of virtues, the most excellent and sweetest, that joins the Beloved to the lover, and ever It re-forms in the chosen soul. lastingly couples Christ with us the image of the high Trinity, and makes the creature most like to the
Maker.
O
all other things, that gift of love, what is it worth before l with the the angels Truly the challenges highest degree more of love a man receives in this life, the greater and higher !
O
he be. singular joy of everlasting love that His to the heavens above all worldly things, binding them with the bands of virtue.
in
heaven
ravishes
O
shall
all
dear charity, he
ever
else
he
may
is
have
busy to joy in
Thou Thou
thee, is enterest boldly the
not wrought on earth that what has not thee. He truly that is forthwith lift above earthly things.
bedchamber of the Everlasting King. ashamed to receive Christ. He it is that hold Him, for thou hast sought and loved. Christ is thine only art not
:
cannot but receive thee, whom only thou desirest to obey. For withouten thee plainly no work pleases Him. 2 Thou
He
Thou art a heavenly seat ; angels all things savoury. fellowship ; a marvellous holiness ; a blissful sight ; and life that lasts endlessly. holy charity, how sweet thou art and comfortable ; that
makest
O
remakest that that was broken. The fallen thou restorest ; the bond thou deliverest ; man thou makest even with angels.
Thou
raisest
up those
sitting
and
and the
resting,
raised
thou
makest sweet. In this degree or state of love wilful
3 :
loving what
is
loved
for
is
love chaste, holy, and
the
self,
not for goods,
Seek altogether on that that is loved. 4 5 with itself: sweetardent, ing nothing outward, pleased
and fastening smelling,
heartily
binding
claims.
2
i.e.,
content.
5
i.e.,
1
4
itself
love
to
\ Cor. xiii. C. bolnand.
cf.
in
itself
3 />.,
a marvellously voluntary.
THE MENDING OF
234
In the loved one joying; [all other things thinking without forgetfulness
surpassing manner.
and
despising
forgetting];
ascending in desire
going on in halsing altogether molten in the fire of love.
;
Christ
truly
s 2
nor covets no
he be
;
1 falling in his love
;
overcome by kissing
Thus
God more
;
;
keeps no order in his loving because however fervent and joyful
lover
degree, the love of God in this
in
LIFE
life,
yet he thinks to love
and more.
Yea, though he might live here ever more yet he should not trow at any time to stand still and not progress in love, but rather the longer he shall live the more he should burn in love.
God think
;
of infinite
is
truly
greatness,
of un-reckoned 3 sweetness
wrought Himself
;
;
and can never be comprehended by us
in eternity.
in the desire for its
we
than
better
inconceivable of
all
as
can
natures
He
is
in
But now, when the mind begins to burn Maker, she is made able to receive the un-
wrought light, and so inspired and fulfilled by the gifts of the Holy Ghost as far as is lawful to mortals she has heavenly
[Then
joy.
in height of
she overpasseth] all things seen, and to the sweetness of everlasting
mind
whiles the soul
is
and the warmness
merry
love, strong, ravishing,
6
it
Thyself
up
And
is all
burned up.
burning, wilful, stalwart,
to service, and to think of nothing but Thee. Thou challengest for all that we live ; all that we savour ; all that we are. 7
unslakened, suffers
raised
life.
4 spread with the sweetness of the Godhead of Creating 6 Light, she is offered in sacrifice
King, and being accepted
to the everlasting
is
that
all
brings
my
soul
Thy
Thus therefore let Christ be the beginning of our love, whom we love for Himself. And so we love whatever is to be loved ordinately for
hands we put
Him all
that
that
we
is
the
Well of
love,
love and are loved by.
in whose Here soothly
and
1 This sentence Bg. ruens in dilecto, pergens in amplexibus. a 3 C. does not occur in Sp. i.e., rank. vn-nowmbyrde. 3 C. makand. * Bg. perfunditur.
6
Bg. Sp. inexstinguibilu.
^
cf.
Rom.
xiv. 8,
THE MENDING OF
LIFE
235
when all the intent of the mind, all the the so that of heart, is lift up into God s love privy working the might and mirth of true love be so mickle that no worldlyis
perfect love
shown
:
;
joy, nor fleshly merchandise, be lawful nor liking. love singular love un-departed Although there
O
O
!
!
were
wicked, nor no meed in heaven should be trowed [for chosen souls], yet shouldst thou never the sooner More tolerable it were to thee to loose thee from thy Love.
no torments
for the
an untrowed grief than once to God for Himself and
suffer
truly thou lovest
thyself except for
but
God
God
;
loved in thee.
and thereof
How
else
for it
Therefore deadly. no other thing, nor
follows that nothing
if
so present
me
before
God
should
there be any love of man in a man clear charity, come into me and take
thing,
O
is
sin
be
all in ilk
?
me into thee and my Maker. Thou art savour well tasting ;
sweetness well smelling, and pleasant odour ; a cleansing heat and a comfort endlessly lasting. Thou makest men contem plative
;
heaven
s
gate thou openest
;
the mouths of accusers
thou sparrest ; thou makest God be seen and thou hidest a multitude of sins. praise thee, we preach thee, by the which we overcome the world ; by whom we joy and ascend
We
the heavenly ladder.
In thy sweetness glide into thee withouten end.
commend me and mine unto
me
:
and
I
CHAPTER
XII
OF CONTEMPLATION
/CONTEMPLATIVE
or
life
contemplation
has
three
In reading God reading, prayer and meditation. 1 In meditation speaks to us ; in prayer we speak to God. down to and teach us us that we err not ; in come angels I
parts
:
\J
prayer they go up and offer our prayers to God, joying in our profit ; that are messengers betwixt God and us.
Prayer certain is a meek desire of the mind dressed in God, with which, when it comes to Him, He is pleased. Meditation on God and godly things, in which is the halsing of Rachel, 2 is
and reading. reading belongs reason or the inquisition ot truth, that To prayer belongs is as a goodly light marked upon us. praise, song, surpassing in beholding, and marvel ; and thus to be taken after prayer
To
To or contemplation stands in prayer. 3 belongs the inspiration of God, understanding,
contemplative meditation
life
wisdom and sighing/ If it be asked what
is
contemplation
it
is
hard to define.
Some say that contemplative life is nought else but or to be void of of things to come and hidden :
knowledge all
worldly
or the study of God s letters. Others say that occupation is the free into the visioned truths of contemplation sight :
1
3
note Ixxxv. note Ixxxvii. 336
2
note Ixxxvi.
4
Bg. Sp. suspirium.
THE MENDING OF
LIFE
237
Others say that con high marvel. the soul all spread and wise of templation insight about to behold His might. 1 Others say, and say well, that Others say, and say contemplation is joy in heavenly things. wisdom,
up with
lift
is
best, that
contemplation
the joy of the
To me God
mind
is
the death of fleshly desires through
up-raised.
seems that contemplation is the joyful song ot love taken into the mind, with the sweetness of angels
s
it
This
praise.
is
the jubilation that
and high devotion
mind This
full
a free
in this life.
is
This
is
the end of perfect prayer the ghostly mirth had in
Lover, with great voice out-breaking. and most perfect deed of all deeds in this life.
for the Everlasting is
the
last 2
Beatus vir qui sett jubilationem* Therefore the psalmist says is to Blest be the man that knows jubilation, in say, :
that
contemplation of God.
Truly none
alien to
God
can joy in
But if he desire to Jesu, nor taste the sweetness of His love. be ever kindled with the fire of everlasting love, in patience, 4 meekness, and [gentle] manners ; and to be made fair with all
cleanness of body and soul, and dight with ghostly oint he is lift up into contemplation. Let him unceasingly ;
ments
seek healthful virtues, by which in this life we are cleansed from the wretchedness of sins, and in another life, free from all
pain,
we
he thus
exile
joy endlessly in the blessed shall be
worthy
life
:
yet in this
to feel the joyful mirth of
God
s
love.
Therefore be not slow to chastise
5
thyself with prayer and
waking, and use holy meditations ; for doubtless with these ghostly labours, and with heaviness and weeping from inward repenting, the love of Christ is kindled in thee, and all virtues
1
and Note
gifts
of the Holy Ghost are shed into thy heart.
Ixxxviii.
Ps. Ixxxviii. 16 (Ixxxix. 15). 4 Bg. Sp. humilitate et mansuctudine.
a
C.
endly.
3
s
note Ixxxix.
D. mildness,
THE MENDING OF
238
LIFE
Begin therefore by wilful poverty, so that whiles thou denought in this world, before God and man thou livest To have nothing is sometime soberly, chastely and meekly.
sirest
of need, but to will that you virtue.
right
We
and not to our
is
of great
nought that seemeth
to
Right as he sometime that hath have many things ; right so he
lust.
coveteth
to
have
many
that that he hath he loveth
need
may have nought
may have mickle desires [and yet will to have nought, when we hold that we have to our need
hath right nought, for not, save only for his bodily
things it
*].
Truly it behoves the most perfect to take necessaries, else were he not perfect if he refused to take that whereof he should
live.
all worldly is the manner for perfect men to keep goods for God to despise, and yet to take of the same meat and clothing ; and if this want at any time, not to murmur
This
:
God and as much as they may to refuse super The warmer a man waxes with the heat of ever He light, the meeker shall he be in all adversities.
but to praise fluities.
lasting
;
and not feignedly meek holds himself worthy of being despised, and neither by harm nor reproof is provoked Wherefore lowing himself to continual medita to wrath.
that
is
tion,
truly
it
is
him
given
to
rise
as the
sickness of the
the
to
heavenly things, and the sharpness of flesh suffers,
contemplation
of
mind being cleansed is given him to sing
his it
And truly when sweetly and burningly with inward joys. he goes to seek any outward thing, he goes not with a proud foot, but only joying in high delights anon with the sweet ness of
ravished
God is
s
love
as
it
were ravished in trance, and being
marvellously made
Such forsooth manner.
is
By
is
glad.
contemplative
life
if it
long use in ghostly works 1
note xc.
be taken in due
we come
to con-
THE MENDING OF
LIFE
239
The mind s sight is truly templation of things everlasting. taken up to behold heavenly things, yet by shadowly sight 1 and in a mirror, not clearly and openly whiles we go by :
faith
we
see as
were by a mirror and shadow.
it
Truly
if
our ghostly eye be busy to that spiritual light it may not see that light in itself as it is, and it feels that it is there yet whiles
it
known. et
holds within the savour and heat of that light un the psalm it is said Sicut tenebrx ejus, ita
Whereof in 2
lumen ejus
;
that
:
is
:
And
as the darkness thereof, so the
light thereof.
Although truly the darkness of sin be gone from an holy and murk things and unclean be passed, and the mind be purged and enlightened, yet whiles it bides in this mortal
soul,
flesh that wonderful Forsooth holy joy is not perfectly seen. and contemplative men with a clear face behold God. 3 That is either their wits are opened [for to understand holy writ ;
or else the door
of heaven
is
opened unto them]
As one might say all and God are put back, their more.
:
behold
the
citizens
:
that
is
lettings betwixt their mind
and they have received truly
hearts are purged,
Some
of heaven.
both these.
As we, standing in darkness, see nothing, so in contempla tion that invisibly 4 lightens the soul, no seen light we see. Christ also makes darkness His resting-place, 5 and yet speaks to us in a pillar of a cloud. But that that is felt is full delectable.
going
And
in
in the flesh, 6
this
truly
is
love
cannot be glad but
when man, God, and wills or Hereby it is shown perfect
in
nothing but God or for God. is not in crying of the heart, or
desires
that holiness 1
a
Bg. Sp. visionem enigmatic um. Ps. cxxxviii. 12 (cxxxix. 12). xci.
3
Note
4
C. vnsemly; Bg. invisibiliter. C. puds hys restyng dirknes ; and Bg. Sp. in came ambulans,
5
6
tears,
cf.
Ps. xviii,
n.
or out-
THE MENDING OF
2 4o
ward
works,
but in
LIFE
sweetness of perfect charity and
the
Many truly are molten in heavenly contemplation. and afterwards have turned them to evil ; but no man
tears,
defiles
himself with worldly business after he has truly joyed in ever-
To
greet and to sorrow belong to the new-con 1 but to sing joyfully and to and verted, beginners profiters to the perfect. but in forth contemplation belongs go He therefore that has done penance for a long time, whiles lasting love.
;
he
his
feels
conscience pricking for default
knows without
doubt that he has not yet done perfect penance.
meantime
in the for
unless he
Therefore
him day and night 2 punish himself with weeping and sighing
tears shall be as bread to
first
;
he cannot come to the sweetness of contemplation. Contemplative sweetness is not gotten but with labour
and with joy untold
;
man
of
s
merit but
God s
it
gift.
is
possessed.
And
full
Forsooth
great
it is
not
yet from the beginning
man might
never be ravished in contemplation of everlasting love unless he before had perfectly forsaken all Moreover he ought to be used in the vanity of the world. to this day a
healthful meditation and devout prayer before he to the contemplation of heavenly joys.
Contemplation
is
when
labour to
truly
sweet and desirable labour.
the labourer, and hurts not.
not
come
No man
It gladdens has this but in joying :
O
comes, but when it goes, he is weary. good noble and which mortal men dress them
it
!
O
It marvellous working that those sitting do most perfectly behoves that he take great rest of body and mind whom the !
fire
of the Holy Ghost truly enflames. in mind, 3 nor yet to put truly know not how to rest
Many 1
C. profetand
gemere, entium. 2 cf.
3
est
Ps. xlii. 3.
note
;
i.e.,
those advancing,
jam noviter conversorum
xcii.
et
cf.
Bg. Sp.
Flere
et
incipientium et profici-
THE MENDING OF
LIFE
241
out void and unprofitable thoughts, and cannot fulfil what bidden in the psalm Vacate^ et videte quoniam ego sum Deus :
Be
is 1 ;
from worldly vanity and see, for I am God. Truly the void in body, and wavering in heart, are not worthy to taste and see how sweet our Lord is how that
to say
is
:
void
sweet the height of contemplation.
Truly ilk man contemplative loves solitariness so that the more fervently and oftener, in that he is letted of no man, he
may
be exercised in his affections.
Then,
it
therefore,
worthier and fuller of platives
is
known
meed than
by the moving of
God
that
active
contemplative
And
life.
love solitary
life,
all
seems
love.
that
men
solitary
is
and because
of the sweetness of contemplation are It
life
contem-
especially fervent raised by the gift
in
of
high and touch the highest perfection. contemplation Unless it happen there be some in such state that they have come even with the height of the contemplative life, and are
They yet they cease not to fulfil the office of the preacher. highest in contemplation and only pass these other solitaries given to godly things, not to the needs of their neighbours their degrees being like,
worthy a
crown
2
and
for their
cleped aureola]. [that a very contemplative man is set unseen with so great desire that ofttimes he
Truly
as a fool or
from
its
unwise
makes God
Thus
and that
is
towards the light is
deemed by man
because his mind
is
enflamed
seat 4 with Christ s love.
bearing, and it
;
preaching they are
3
is
It utterly changes his bodily his body departing also from all earthly works s child as a man out of his mind. 5
truly whiles the soul gathers all the selr into endless
mirth of love, withholding herself inwardly she flows not forth And because she is fed inwardly to seek bodily delights. 1
2
*
Ps. xlv. ii (xlvi. 10), Sp. ceteris paribus, but Bg. casteris operibus.
Bg. Sp. funditus inflammata.
R
3 s
see note xciii. note xciv.
THE MENDING OF
242
with liking pleasure, 1 c
Who
it is
no marvel though she say sighing
give thee me,
shall
LIFE :
my brother, that I may find thee That is to say loosed from the
2 without, and kiss thee?* flesh I may be worthy to find Thee, and seeing Thee face 4 to face, be joined with Thee withouten end. And now man :
despises
A love
3
me.
devout soul given to contemplative everlasting
in Jesu,
joying only
life
and
of this
all
vainglory covets to be loosed.
despises
fulfilled
with
world,
and,
For why she
is
despised by these that savour and love this world, not heaven,
and grievously languishes
in
love,
and greatly
the lovely company of the angels to that worldly adversity can not noy.
desires with
be given to the joys
Nothing is more profitable, nothing merrier, than the grace of contemplation that lifts us from these low things and offers What is this grace but the beginning of joy ? us to God.
And what
is the perfection of joy but grace confirmed ? In kept for us a joyful happiness and happy joy, a glorious endlessness and everlasting joy ; to live with the And that which is above all saints and dwell with angels.
which
is
things truly to know God ; to love Him perfectly ; and in the shining of His majesty to see Him and, with a wonderful song of joy and melody, to praise Him endlessly. :
To whom in the
be worship and joy, with deeds of thankfulness, world of worlds. 4 Amen.
Thus endys
xij chapetyrs of Richarde Hampole in-to translate be ffrere Richard Misyn, to informatnglys cioun of Cristyn sauls. do { Millimo cccc mo -xxxiiij. ]>e
A
1
3
* Cant. viii. i. Bg. et quia interniis dcliciis delicate pascitur. Yea, and none would despise me. Vulg. et
But R.V. reads
jam me nemo 4
Sp.
cui
seculorum.
:
despiciat. sit
honor
et
gloria
et
gratiarum
actio
in
secula
NOTES = MS.
[A. L. =
Add. 37790.
MS. Dd.
C.
=
C.C.C.
MS.
236.
5.64.]
Prologue of Richard Rolle. NOTE i., p. 12. This passage, beginning Euigilans vero animam meam to the end of the chapter, is found in early *
printed editions of Bonaventura s works as the prologue to a But both the prologue Incendlum Amoris. and the title are said to be spurious in the exhaustive edition treatise called the
of the works published by the college of S. Bonaventura. De titulo huius opusculi et de prologo illo Evlgllans vero animam meam, qui certissime spurius est, cum nee in primis editionibus nee in codicibus, exceptis tribus valde recentibus, in(Ad Claras Aquas, vol. viii. p. 3, 1898). This is interesting as freeing Rolle at any rate in this case
veniatur
from the charge of incorporating the writings of others in his Not that the charge was a serious one in those days,
works.
when
the pride of authorship was unknown. men s hearts to love God ; by his
to kindle
Rolle
s
aim was
own words
if
he
could, or if he found his thoughts better expressed by another, he would gladly use what that other had written or said.
NOTE
ii.,
dum
;
p. 13.
which
L. reads
Misyn
abyll to lufe be lawe 1
I
have both here and
in
]?ai
:
eo de iure apciores essent ad anian-
translates ar.
literally.
C.
]?e
more
x
the footnotes followed
scripts.
343
the spelling
of the
manu
NOTES
244
THE FIRE OF LOVE BOOK Chapter
I
I.
NOTE
for ]?ai vnmanerly wyth C. reads: But L. quia terrenas armyd Ipam set/. pecunias immoderate amauerunt ; which is probably correct, and which I have therefore followed. iii.,
warldly
16.
p.
mone
has
*
NOTE enim
p. 17.
iv.,
An
omission
in C.
in ostensione operis feruor amoris.
NOTE v., p. 18. Another omission. deum semper sunt auidi. ]
Chapter NOTE
L.
L. reads:
Erumpit
[
] c
[
ad
et qui
amandum
II. vi., p. 20.
The
Bible references are to the Vulgate of
V
and Clement VII, and where the A.V. differs the reference to the latter has been added in brackets. I have not been able to trace the source of Rolle s quotations. They often differ slightly from the Vulgate, nor do they follow the Most probably Rolle quoted from the missal or Vctus Itala. breviary, or possibly he may have relied upon his memory which has sometimes played him false. Sixtus
(Eccli.
NOTE
=
vii.,
Ecclesiasticus. p. 20.
A
Eccl.
=
Ecclesiastes.) I give
difficult passage.
both the Latin
l
and Middle English in full. L. Porro perfecti qui in hanc excellentem abundunciam eterne amicicie assumuntur in preclaro calice caritatis melliflue, dulcore indelibili iam imbuti viuunt atque in almiphono amenitatis archano in animum suum hauriuntfelicem ardorem quo iocundati iugiter inestima-
bilem habent interni electuarii confortacionem.
And C.
Parfyte
of endeles frenschyp ar )?is passynge plente ]?at takyn. taght with swetnes ]?at sail not waste, new lyffe in ]?e clere chales of full swete charite. And in holy counsaill of forsoth
myrth
in to
]?ai
drawe into
]?ere saules
happy hete. with
gretely gladdyd has gretter comforth ]?en
gostely let wary.
may
]?e
whilk
be trowyd
J?ai
ot
NOTES
245
NOTE
This is the only passage viii., p. 21. where Rolle breaks into rhythm
in the Incendium
:
L.
O O
deus meus,
amor meus
Illabere mihi,
Tua Tua
caritate perforate,
pulcritudine vulnerato,
inquam, Et languentem
Illabere,
and then he continues te
amanti
;
querit cor
rhythm since
as
the
:
consolare medicina tu miseri
meum/
etc.
ostende
;
omne desiderium meum, omne quod
ecce in te est
Dr. Horstman takes
one of the proofs of the
later date
Melum Gontemplativorum, a much
this
absence of
of the Incendium, earlier
work,
is
constantly broken up into verse.
NOTE
ix., p. 21.
L. reads
:
nee
me
aliquando deseras quern
Forsake ]?ou tanto tui desiderio cernis flagrare? but C. has neuer hym ]?at ]xm feles so swetely smel in ]?i desyre ; mis:
forfragrare.
Chapter IV. NOTE
There seems some corruption here. L. et x., p. 27. in ascendit in altum concupitum clarificantem organo quasi als wer goyng to heghe clere desyre and C. ; contemplari
&
The difficulty here in noys of organes to be contemplatyue. is contemplari] which I have altered in the text to contem plation.
Chapter NOTE
V xi., p. 30.
Rolle seems here to have sacrificed clearness
for the sake of alliteration.
L. reads
* :
Quamobrem
capaces
gaudii amoris et concipientes calorem qui non potest consumi concurrunt in canticum clari concentus et armonie amorose,
atque
in amenitate
amicabili
obumbracionem habent
celitus
NOTES
246
C.
ffor
omnem
contra
infusam,
whilk
estum lenocinii ac of lufly ioy
]?inge takars
&
And
liuoris.
heete consauand
}?at
ryn of clene companys & And in frendely myrth heuenly }?ai hauc in gett lufly armony. a schadow agayne all hete of lychcry & fylth.
may
NOTE
not be consumyd in songe
In this passage also the sense seems subordi
p. 30.
xii.,
)?ai
nated to the alliteration.
Hinc
L.
est vtique
memore moriuntur, immo cum gaudio grandem gradum eleuantur
quod
sine
et
tarn
gradientes,
in eternis honoribus et consistunt
coronati in copiosissima creatoris contemplacione continentes cum choris clarissimis, qui eciam ardencius anhelant in essen-
And C. * Herefore imperantem. with-outen treuly ]?at ]?ai heuynes dy sothely with Ioy passand vnto so grete degre in endles worschip. ]?ai are lyft. and ar crounyd in behaldynge moste plentevous of makar. ciam
omnibus
ipsam it
is
J>er
syngand with
clerist
desiris in to ]?at
NOTE
godhede
II.
writers,
and many
Fioretti
of
whilk also more byrnyngly
reulys
all ]?inge.
p. 142.
iii.,
It
is
;
compare Prol., p. 13 in most mystical
;
common
might be quoted from the For example brother Giles once praised learning, and the latter replied that a poor old illustrations
Francis.
S.
Bonaventura
woman
]?at
]?e
This idea often occurs
xiii., p, 31.
and Bk.
ch.
vvheris
s
could love
Thereupon Giles that she loved
God
better than
cried out to an old
God
a
learned
theologian.
woman who was
passing,
better than Bonaventura.
Chapter VII. NOTE
xiv.,
clearly. et
The Latin brings out the meaning more quia et vna est maiestas trium personarum, plena et quelibet persona in se plenam continet
p. 35.
L.
perfecta
equalitatem quidem et ydemptitatem habens sccundum deitatis substantiam et diuersitatis distinccione non carens secundum vocabuli proprietatem.
maiestatem,
Property
is
here used in the scientific sense.
Prayer of Humble have mercy.
Access:
Whose property
Compare is
always
the to
NOTES NOTE
An
xv., p. 36.
minor
est
NOTE
xvi.,
in patrc
omission in C.
quam
in se.
L. reads
:
et filius
[
non
]
In the shorter versions of the Incendium
36.
p.
247
Nichil enim tarn
*
chapter begins here, with the words suaue est sicut diligere christum/ this
:
Chapter IX. NOTE xvii., p. 43. There is some corruption here. C. reads And noudyr ]?ai will be ouyrcumyne. with auctorite ne resun
:
)?at
suld
J?ai
not
be
And
L.
vnacordyng. vinci ne videantur
word
wanted
is
victi
haue
hawsande
sene et
sayd
wer
]?at
nee auctoritate nee racione possunt et
to translate
incongruum
victi,
protulisse.
Some
but hawsande seems to be a
mistaken writing for haue said which follows it ; nor is it found in A. It would be interesting if any one could throw
on
light
NOTE
this passage. *
C. reads
xviii., p. 46.
:
Also
]?ai ]?at
name
berys of lyfc
more cunnyng* But L. eciam illi qui sanctions vite nomen gestant ; which seems borne out by the context, and which I
have therefore followed in the text.
Chapter X. NOTE xix.,
L.
p. 48.
infernus emulacio*
Vetus Itala:
\
fortis
est
ut
mors
which is the Vulgate
dileccio, dura sicut
Compare
reading.
the
The A.V. and R.V.
durus sicut inferi ze/us.
For love is strong as death, jealousy is cruel as the grave. Rolle however gives the reading in the text in several of his For luf es stalwart See The Form of Living English works.
read
:
:
lyuand thyng in erth ; and hard als and in The hell. ]?at spares noght till ]?am J?at er dede es lufe stalworth as dede. In Commandment of Love degre
als
dede.
]?e
slaes al
]?at
;
:
J>is
&
hard
as hell
(Horst., vol.
The Fire of Love, Bk.
NOTE
xx., p. 50.
L.
et eas
non amare,
et
i.,
II. xi., p.
p. 39,
and
p.
63
;
and
also cf.
156).
Valde autem difficile est [habere diuicias non minus difficile est] artem rel officium :
NOTES
248
habere lucrosum, et auarum non esse are omitted in C.
NOTE
xxi., p. 50.
sight before
)?ai
C.
ffor
see nott/
god
The words
;
in brackets
his seruandis }?at delyuers in ]?er
And
L.
deum
4
quia
conspectu suo non preuident emended the passage.
liberat in
;
qui seruos suos
from which
I
have
Chapter XI. NOTE mede
sail
outen
J?is
C. withoutyn comparison treuly more p. 54. he be worthy with songfull ioy prayand behaldand redeand & pinkand well, bot discretely etand. J?en if he withete.
xxii.,
&
euermore suld
besily suld pray
magis merebitur
cum
fast,
&
canoro
legendo meditando, bene illo
breede allone or herbys *
L.
rede.
Incomparabiliter enim
orando contemplando comedendo, quam si sine
set discrete
tantummodo
comederet, iugiterque oraret et legeret. means that it is better to eat moderately
and
s
to pray
he suld
gaudio
semper ieiunaret, panemque
over one
if
herbas
evidently
and be cheerful
than to
prayers, meditation, etc., with a heavy heart.
aut
Rolle
fast
vigorously
words in the text are merely to elucidate the and of course not found in the manuscript. are meaning,
Any
NOTE
italicized
Compare The Mending ofLife (ch. xi., p. 232) l All my hert truly festynd the same phrase in desire of Ihesu is turnyd in to heet of lufe & it is swaloyd xxiii., p. 54.
where there
is
:
In-to a no]?er Ioy and a nodir form.
Chapter XIII. NOTE
xxiv., p. 61.
blessed Maglorius
Saint Sampson. Sampson or Samson
From
was a native
.
ot
.
.
and
his
firmer fat hr
South Wales, and of
the age of five he was brought up in the After his ordination as deacon and of Saint Iltut. monastery still more austere life than before, and was a he lived priest
high birth.
NOTES
249
by the piety and learning of some Irish monks who monastery on their way from Rome that he went with them to Ireland. He stayed there for some time and wrought several miraculous cures which caused him to be so
so struck
visited the
sought after that his modesty could not support it. He therefore returned to Wales, and was consecrated bishop but, until by divine revelation he was called to Dol in Brittany, he had no see. established a monastery, and having occasion to visit
There he
King Childebert first
at Paris the latter
bishop of Dol.
His
565 A.D.
festival
nominated him to be the
He is
died at the age of eighty-five in kept in Brittany on July z8th.
Mag/onus or Magloire was a cousin of Sampson, and his disciple and immediate successor in the bishopric of Dol. They were fellow-students in the monastery of Saint Iltut, but when the education of Maglorius was thought to be completed he returned to his
them,
own *
Some time later Sampson, being on a visit to family. so movingly of the things of God that Maglorius spoke
resolved to leave the world and to live a dedicated
life.
From
henceforth these two were inseparable companions and after his cousin s death Maglorius, although quite an old man, held
But God made known the bishopric of Dol for several years. to him that he might, as he wished, retire and give his life to First he withdrew to a quiet prayer and contemplation. spot in the neighbourhood of Dol, but afterwards he went to There having healed a nobleman of leprosy the latter Jersey.
gave him the wherewithal to found an abbey. Maglorius ministered among the people on the island, and in the pestilence which broke out in 585 A.D. he is said to have per as a thankoffering
formed many miracles of healing. In the latter years of his life he seems hardly ever to have left the church, being absorbed in prayer. This, and his death very shortly after the outbreak of the sickness, recalls Richard Rolle to our mind ; for it
is
not unlikely that the death of the latter was due to the
plague of 1349, wn i cn he probably caught while ministering to the sick. Maglorius is commemorated in Brittany on (See the Menology of England and Wales, by the Rev. R. Stanton, pp. 364 and 512.)
October 24th.
NOTES The
following is
Maglorius
interesting
reference
found in the Lives of
to
Sampson and which
the English Saints,
were begun by Newman.
About the very time when St. Marculfus died, St. Sampson came to Jersey with his cousin Judael, a prince of British blood. Shortly after came St. Maglorius, who healed the Prankish count Loyesco of the leprosy, and to him was given Here he half the island, rich in woodlands and in fisheries. in his day the built a fair Abbey, where dwelt sixty monks 1
;
of Christ sank deep into the minds of the islanders, for the poor fishermen, who in their frail barks had to wrestle with faith
him well, and willingly brought their the Abbey, whose vassals they were. Long afterwards they told how St. Maglorius was kind to them, so that when one of them was drowned, the Saint wept sore, and vowed a that stormy sea, loved
fish to
vow never to eat fish again and when evening came, he with all the monks went down to the shore chanting litanies then ;
;
he threw himself upon the sandy beach, and God heard prayer and was pleased to restore the dead man to life.
his
In
Guernsey too the Saint healed the daughter of the native chieftain ; and a field there, where once stood a chapel or which he was the patron, is still called after his name. (From the
of
life
St. Helier,
p. 40, edit,
by A.
W.
written by Rev. J. B. Dalgairns, vol.
vi.,
Hutton, 1901.)
Chapter XIV. NOTE
xxv., p. 64.
heremitarum.
monks
:
The
S.
L.
*
non dico
girouagi qui sunt
Benedict in his
fourth kind of monks
scandalum
Rule
speaks thus of these are those called Girovagi," "
who spend
all their lives long wandering about divers provinces, staying in different cells for three or four days at a time, ever
roaming, with no stability, given up to their own pleasures and to the snares of gluttony, and worse in all things than the Of the most wretched life of these (latter) it is Sarabites. better to say nothing than to speak. P. 15). Sands, London.
Blair.
(Transl. by Fr.
Hunter
NOTES The *
251
Sarabites, or Sarabaitae, are described
by
Du Cange
as
monks who, approved by no Rule,
are recognized as keeping the tonsure lying to God. By
with the world, and by twos and threes they stray about the towns and villages, living as pleases themselves, as appears in the Rule of S. Benedict.
faith
He St.
also gives references
Jerome and other
NOTE
xxvi., p. 65.
which Misyn
tion,
to
Cassian
18,
(Collat.
Cap.
vii.),
writers.
Rolle has here played freely with allitera L. * En amans ardeo
translates literally.
anhelans auide.
NOTE
xxvii., p. 67.
L.
*
et
mens
in
mellifluum melos immor-
sweet song ; but I have thought it better to follow C. in the text, not knowing from what manu
atur,
tarries in
i.e.,
Misyn was
script
full
translating.
Chapter XV. NOTE
xxxviii., p. 69.
This chapter, which begins
*
Cum infeli-
iuventus vigilantis adolescencie iam aduenisset, in the printed versions or Rolle s Latin works,
citer florerem et in etc., is
and It
is
in
found some of the MSS., under the
title
slightly longer in its separate form,
of Incendium Amoris.
and
in
La Bigne con
*
Intelligendo etiam quod ex magno amorisincendio tantus virtutis decor in animo crescit, quod iustus potius eligeret tinues thus
:
omnem pcenam incurrere, quam semel Deum offendere. Et quanquam sciret quod posset per pcenitentiam resurgere & quia hoc quilibet postea Deo magis placere et sanctior esse est nihil Deus charius innocentia, aut perfectus intelligit quod ;
acceptabilius voluntate bona. * Si enim recte amaremus Deum,
praemium
debemus magis
velle
magnum
quam saltern venialitur peccare sed iustitiae mercedem non requirere
in ccelo amittere,
quia iustissimum
est,
amicitiam Dei, quae
tormentum
;
:
est
ipse
Deus.
Melius
est ergo
semper
quam semel a iustitia ad iniquitatem sponte cum etiam constet manifeste, quod quidam deduci & scienter Christum tarn ardentur diligunt, quod nullo modo peccare pati,
:
NOTES
252 volunt,
non solum
a pcena liberi erunt, sed etiam
tales
cum
angelis aeternaliter gaudebunt.
NOTE xxix., common use
The
70.
p.
meaning (as These examples could
NOTE
C.
whome when
suld
it
first
I
easily
is
in
still
be multiplied.
won and
A. and C. have only
xxx., p. 71.
following.
expression right there
America, as is also gotten and the use of guess, in ME.) think ; and lovely, meaning lovable. in
when
bot
be
I
fyrst
won
which the E.E.T.S.
;
won\_deryd~\l
L.
etc.
reads
a blank
dowtand of translates:
Bot
cum
prius
set
:
fluctuarem dubitando a quo esset, etc., which I have followed in the text.
NOTE
This use of
xxxi., p. 71.
ME.
Cf. also Rev.
12,
i.
I
beheld
is
not
uncommon
in
turned to see the voice that
spake with me.
Chapter XIX. NOTE
An
xxxii., p. 88.
omission in C.
L.
nisi prius cor eius
[eterni amoris facibus funditus inflammetur, vt videlicet] cor suum igne amoris ardere senciat.
NOTE
xxxiii., p. 89.
am
C.
And
after
J?e
inward mane to godis
can not so mykyll lufe ]?at fleschly desire I mygt barely slokin ; but L. et condelector /egi deum secundum interiorem hominem, set nescio adhuc tantum lufe
I
glad, bot git
I
amare quod possum concupiscenciam penitus extinguere.
Chapter XX. NOTE
xxxiv.,
pocius
quam
tibi vt
habeant tua] et parum curant de
Chapter XXI. NOTE xxxv.,
p.
Another omission.
91.
L.
Quesiuit te famulantur
tua, [et accepit a te et te et tua, alii
p. 94.
lumpne sunt argentes
L. et
te,
etc.
vnde in ferculo veri salomonis, coreclinatorium aureum, and cf. Vulg.,
NOTES *
Ferculum fecit
board it
is
rex
sibi
Salomon de
a curious translation of
chariot
253 lignis
Meat-
Libani.
The A.V.
ferculum.
translates
Ferculum was generally and R. V. * palanquin. litter on which to carry the spoils of war, or
used of a bier or
images of the gods, in a solemn procession.
NOTE
xxxvi., p.
Rolle has surely forced from his hermit
96.
who was
Murrone,
s
forgotten Pletro da cell in the Abruzzi
become Pope Celestine V (A.D. 1294), but was advised to months later by Cardinal Benedetto Gaetani, who was elected to succeed him as Boniface VIII. Because of his abdication Dante places him in the Inferno, and thus speaks of him to
abdicate a few
:
4
P6scia ch io v ebbi alcun riconosciuto,
Vidi e conobbi
Che
1
ombra
fece per viltate
il
di colui.
gran rifuto. Inf.,
c.
iii.
1.
58
s/ff.
But he was more kindly judged by Petrarch (De Pit. So/it.). Pietro s life is beautifully told in a novel by John Ayscough, called San Celestlno.
Chapter XXII. NOTE xxxvii.,
A
et sic vt de L. difficult passage. p. 97. diuine dileccionis in cantum priuilegiatis loquar, pre gaudio vel in sonum celicum contemplando suscipi, et in
spiritualem interna quiete se motis perturbacionibus suauiter immorari j amoris quatinus dum viro dei exterius nil libet agere, eterni delicias in
carmine canoro
et ineffabili iubilo interius rapiatur
I of men priuelegid speek for ]?at in to lufe of gostly songis or heuenly sound begodis loy And in warldly rest all sturbelans to be for takyn. haldandly
personare.
And
cf.
C. *& so
put bak swetely to byde.
In so mykill
}?at
whilst to godis
vtward to wyrk. swetnes of endles lyfe in in likyng songe tnyrth vn mesurd with in is takyn to sownd. I have emended the passage as I best could.
mane no
]?inge
is
lefull
NOTES
254
NOTE xxxviii., p. 98. L. quia in sublimltate mentis positus atque amore christi raptus supra se ; which Misyn thus translates C. for sett in rightwis mynde & rauisched with :
abown
lufe.
cristis
he
self
hym
is
Sublimltate
etc.
takyn,
means that highest kind of knowledge which comes from union with God. mentis probably
Chapter XXIII. NOTE nisi
xxxix., p.
propter
quod amato
L.
100.
bonum quod
Amari autem
aliquid non potest aut existens aut apparens [et
est
The words
inest vel certe inesse estimatur].
in
brackets are omitted in C.
Chapter XXVII. NOTE
xl.,
L.
115.
p.
mens
humiliorls humiliatur
*
reads: viri
Nam
per
sanccioris."
memoriam I
have
left
rei
C.
Moreover the reading could stand. "Nam per C.C.C. MS. 193 has another reading still: memoriam rei melioris humiliatur mens viri sanccioris." either
as
unaltered,
Chapter XXIX. Porro tales facti sunt quia NOTE xli., p. 124. L. reads Forsoth slik sayntis ]?er ar for in puritate viuunt ; but C. in clennes )?ai lyff," reading sancti (fci) for facti. This idea, :
would rather
that a saint
commit deadly found p.
39
Chapter NOTE
in ;
sin,
is
for
in mystical writings,
E.g. places in Rolle. compare ch. xv. note xxxviii.
several
and
than once
ever suffer in hell
common
Bk.
and
ch.
I.
is
viii.,
XXX. xlii., p.
129.
A
Purchasour
at acquiring, possessions;
is
one who
who acquires, or aims feathers his nest ; or
one
one who acquires land or property in any way other than terrarum by inheritance. O.E.D. In L. they are called :
adqulsitores
NOTE
xliii.,
and p.
terre perpetratores. 130.
An
omission.
L.
[
Propterea potentes
potenter tormenta pacientur, quia deum scientes, non sed semetipsos glorificantes euanuerunt in cogitacionibus
deum suis.
]
NOTES BOOK Chapter NOTE
255
II
I.
This throws an interesting side-light upon who were not ordained had
133.
xliv., p.
the difficulties with which hermits
to contend ; often having to walk long distances on holy days and days of obligation.
Chapter NOTE
II.
An
136.
xlv., p.
rapitur,
oculo
et
C.
omission in
dum
hanc excellenciam animus se
to hear mass
mentali
Exit autem in
L.
[per excessum euolat] et supra apertum celum secreta offert
intuenda.
NOTE
vnnethis
C.
p. 138.
xlvi.,
in
half a nozurc he
may
iam fulfill/ but A. has, half a day, following the reading of L. vix diem Since this is dimidiam reading implebit. sepe per
borne out by the context
Chapter
have followed
it.
III.
NOTE
xlvii., p.
enim
stabiliti
cumque set
I
There
is some Ita L. corruption here. nullo vel tumultu clamore aut sunt, quod quaalia re distrahi poterunt ab oracione vel cogitacione,
tantum
140.
a [canore per talia diuelli.
Istud
namque] duke
canticum spirituale quidem et speciale valde [quia specialisar so stabyld J?at ]?ai truly simis] datum ; and C. reads :
fro prayer may be with no cry or noys ar any odyr distracte or ]?oyght. but onely for sweit gostly songe truly & full The E.E.T.S. is here misleading, because speciall it is giffyn. J>inge
the words fro fonge are inserted without brackets, so that the truly ar so stabyld ]?at with no cry passage reads thus :
)>ai
or noys or any odyr ]?inge fro prayer >oyght,
&
bot
onely fro songe.
full speciall
it
is
giffyn.
arose from the repetition of the
Chapter IV. NOTE xlviii.,
C. reads
p. 144.
god withouten skyll
is
[]>ai]
may be
distracte, or
For sweit gostly songe truly The omission in C. probably
:
word
songe.
Truly
]?e
not raisyd in
lufer of
mynde he
almygty and
j?ink to see
NOTES
256 ]?e
lufely songe to synge
tentis
spryngis vp in ]?e savvlc, etc. ; racione rapitur amator omnipointellectu intuenda, atque ad canendum J?at
Re vera non absque
but L.
ad
excelsa
canticum amorosum erumpens in anima. be a miswriting for
NOTE
p. 144.
xlix.,
omnem
\ink must evidently
Tpinge.
This passage
is
difficult
Ex quo
L.
:
amenitatem decantans introducitur,
in
et fons feruoris
intermini exuberans in amenitate in amplexus suscipitur ; et singular! solacio cum impetu meatus amenissimi dilectus debriatus in ardoribus optimis adornatur. C. reads )?erfor well of endless heyt syngand in to all myrth is led. ]?e :
&
brekand vp in myrth is takyn in halsynge & singuler solas & with mygtt of ]?e luflyest passage J?e lufer refreschyd in sweit heit is arayd. and with A. has a slightly different reading :
myrth and might of the
luflyest passage,
refers to the passage of contemplation,
in
C.
etc.
Passage probably but the whole meaning
a little obscure.
is
The Latin is more intensive. L. 1., p. 145. mundans mare per guttam et guttam interer exhaurire, modicum terre foramen totum instillando detrudere. NOTE
NOTE
146.
p.
li.,
tantem
L.
cum homine
referring
to
Deut.
quasi et in
Heu iuuenem simul virginem lacsene ignis concupiscencie deuorauit ;
xxxii.
25,
which
is
said
at
Lauds on
There is another reference to the same canticle in Saturday. Bk. II. ch. viii., p. 167.
NOTE Hi., p. 147. L. reads Siquidem si clamorem ilium canorem ab extrinsecis auribus omnino absconditum arbitrer, quod et vere esse audeo annunciare vtinam et illius modulaminis inueniam auctorem hominem, qui etsi non dictis, tamen :
mihi gloriam meam decantaret, et neupmata que nexus nomine nobilissimo coram amato meo edere non erubui, canendo ac neupmatizando depromeret ; and C. fforsoth. if scriptis
in
I
demyd
J dar
]?at
wele
cry or songe fro bodily
say.
wold god of
]?at
eris
melody
way hyd, & ]?at I mygt fynde
is
all
a
man
NOTES
257
]?e qwhilk ]?of not in worde gitt in writtynge my ioy he sulde synge & notis of lufe ]?e qwhilk in ]?e wordiest name before my lufe. I schamyd nott to say, syngand and loyand he suld schew owt, etc.
Autor.
NOTE more
liii.,
The
p. 148.
In
L.
Latin gives the sense of this passage
hac
equidem apercione exultarem amplius aut de certe vberius eiularem, quoniam mihi ostenderetur incendium amoris et sonora iubilacio euidenter effulgeret clearly.
clamosa quoque cogitacio sine laudatore non laberetur, neque sic in ambiguis laborarem.
Chapter VI. NOTE
this
\to
There
153.
liv., p.
heading
chapter. sancti profecerunt ad :
donis et
quomodo
ditando,
diligendo,
quod amor ex nee
necessaria,
evidently some corruption in the De diuersis electorum L. reads
is
amorem
sustinendo
aduersa
et
uicia
orando, meodiendo
deo
procedit, et eius memoria amantl amans cadit temptacionibus carnalibus
aliqui imperfecti, nee leditur fomite licet ducit.
dyuers giftys of godis chosyn and
how
sayntis
And cum to
C.
;
et est
ut
Of
lufe in
praying J?inkynge lufynge aduersite sofyrand vlssittand. And lufe cumys of god & ]?at his lufe is necessary. And at trew J?at lufars fallis not be fleschly temptacions. als
with dreggis ot synne
emended
vissittand to
otherwise
left
is
hurtt
]?of
all
odyr inparfite nor laste. I have
]?ai
* hating vice and at to that, but have C. unaltered. Misyn always translates fomes as
dregs (cf. Bk. I. ch. xviii., p. 88), but Rolle s idea here seems to be rather that of a spark which is easily rekindled. more nor is injured by the spark of exact translation would be sin (*.*., of carnal temptation) although it attracts.
A
:
NOTE
lv., p.
154.
L.
Jam tune veniunt
ciones dulces et meditaciones mirabiles
ruminate, et in hac mente And C.
biliter afficiunt.
affeccions
&
cum
in
soli
animam
intencione extense,
Now cum
eius affec-
deo fauentes que ipsam
ineffa-
in to hys sawle sweit
wondyrfull meditacions. onely fauerabyll to god.
NOTES J?e
qwhilk tastyd
chiryschis more
&
)?en
in
]?is
may
the words extensus and
mynde
be spokyn.
intensus.
with intention sprede it Rolle here plays upon
The meaning
is
that
the
pondering over and over in her mind these wonderful meditations about God, is at one and the same time stretched
soul,
forth to God without and intent upon God within, so that she feels an ineffable joy in the presence of God.
Chapter VII. NOTE
L.
*
Set quia corpus quod corrumpitur aggrauat animam, et terrena inhabitacio deprimit sensum multa Ivi.,
p.
164.
cogitantem non eadem facilitate semper iubilat, C. Bot sen ]?e body ]?at rotys greuys ]?e sawle &
etc. ]?is
;
and
warldly
dwellynge owr sensualyte many Binges ]?inkand castis downe. Rensum does not ]?erfor not ay with slyke besynes synges. here bear the meaning of our modern word have altered it in the text to mind.
*
sensuality,
so
I
Chapter VIII. NOTE Ivii., p. 167. Compare note li. jfel draconum, vinum impiorum and venemum aspidum are written on the margin of A, and C. and underlined in red.
NOTE Iviii., p. 167. I give the Latin ot this passage for the sake of the antitheses, which cannot be so well expressed L. Habet enim mundus mendax, delicias in English. miseriarum, diuicias vanitatum, blandimenta vulnerancia, delectamenta pestifere, felicitatem falsam, voluptatem insanam, dileccionem amentem, odibilem tenebrosam, in inicio meridiem,
noctem eternam ; et sal insulsum, saporem insipidum, decorem deformem, amiciciam horribilem, matutinum mulcens, vesperum pungens, mel amaricans, fructum necantem. Habet et rosam fetoris, gaudium lamentacionis, melodiam mesticie, preconium despeccionis, vere nectar mortis, ornatum abhominaHabet cionis, ducem seducentum, principem deprimentem. et gementem gemmam et laudem ludibrium, lilium liuorem, cantum clangorem, speciem putredinem, discordem concordiam, in fine
NOTES
259
niuem ingredinem, solacium desolatorium, inopiam regnum. Habet et philomenam magis, vacca mugientem, merulinam vocem, melum nescientem ouem, vulpinam pellem induentem, et columbam plus fera furientem. This is a curious antici For further examples pation of Lily and the later Euphuists. of Euphuism in Rolle
by
Rolle,
writings see The Prose Style of Richard
s
J. P. Schneider, p. 76.
Chapter IX. NOTE lix.,
The
p. 170.
of sinne,
misreading
E.E.T.S.
sttttte,
= some, since L. et nimis abstinent vel nudi sunt,
j#tfz<?
It
interesting to
is
with Cicero out
many
De
s
Cicero
is
etc. this
between them.
obvious,
Lily
s
debt in the
some extent
that, to
so
least,
Rolle and Lily drew from the same source.
NOTE
lx.,
so
sothly
man
p. 171. it
C.
may go
of foly
chapter of the Incendlum Dr. Schneider (p. 58) has pointed
compare
Amicitia.
parallel passages
Euphues to
&
has
version
which evidently should be read de insipiencia quorundam qui
at
is not parfyte & resone. ]?at agayns qwhere a self not for profett or lykynge. And
4
]?e
tone errand
to nogt
now
is
lufyd for hym Errante enim vno iam perfecta is
non est, et sic paulatim nichilum deuenire, quod est contra racionem [vereamicicie] qua quis amatur propter seipsum, non propter vtile vel delectabile. Probably the copyist wrote sothly for softly, L.
*
possit ad
which
NOTE
is
Misyn
Ixi.,
s
usual translation of paulatim.
Compare Dante
nichil
infelicius
quam fuisse felicem?
:
4
Che
i
L.
172.
p.
Nessun maggior dolore
ricordarsi del
Nella miseria
;
felice
tempo
e ci6 sa
il
tuo dottore. Inf., c. v.
The
dottore is
Bk.
ii.,
this
is
Prose
thought to be Boethius (see 4).
Chaucer thus
De
1.
121
Consol. Philos.,
But remembreth
translates the passage
a thing that greetly smerteth
me whan
sq.
it
:
NOTES
260 me.
For
in alle advcrsitee
of contrarious Chaucer, p.
fortune
of fortune, the most unsely kinde han been weleful (Student s
to
also Troilus
Compare
144).
For
is
and Cressida
:
of fortunes sharp adversitee,
The worst kinde of infortune is this, man to have ben in prosperitee, And it remembren, whan it passed is.
A
Bk.
iii.
stanza 233.
NOTE Ixii., p. 172. An omission in C. L. [ Si autem propter hanc amiciciam aliquid contra diuinam voluntatem ab amicis amicicia
agatur, est
demeritoria.
NOTE
Ixiii.,
aftyr
kynde
in
me
&
peruersa fetida et
immunda
et
multum
]
p. 175.
C. reads
&
* :
grace in )?is ]?ingis in men ]?at ]?a be delityd.
Neuer ]?at
to
J?e
]?e
But L.
les
it
body
behouys
is
nedefull
J?at ff
Oportet tamen vt
secundum naturam
et secundum graciam in hiis que corpori suo sunt necessaria, et in hominibus delectentur. I have omitted and in me in the text as it is obviously a mistake of the copyist.
NOTE
Ixiv., p.
throw
light
It would be interesting if any one would 176. upon the word brokis? The whole sentence reads
Sum
l
thus in C.
lufe of god bot not after conyng]?e }?e qwhilk qwhils ]?a study to put by superfluite J?a ar also vnwysely. Also ]?a ar brokls of ]?er necessaris to cut away supposand )?at ]?a
gode
truly has
nott plees.
may
]?amself bot
if ]?a
castis
be to mikyl
&
vnmesurde nakydnes. And L. Habent enim quidam zelum dei, set non secundum scienciam qui dum
abstinens
supcrflua student abicere, eciam de necessariis ducuntur incaute resecare, estimantes deo placere non posse nisi se per nimiam
abstinenciam et nuditatem immoderate
Chapter X. NOTE Ixv.,
p. 178.
An
omission in C.
affligant.
L. [ et ab amoris tanti
memoria, nee ad momentum euagere pemittit] ligat mentem amantis vt et ad vanam non defluat et in amatum iugiter tendat.
NOTES NOTE Ixvi.,
C. reads
p. 178.
:
261
And in tyme or our meet
takynge
&
space be twix morsels, to geild hym loueyngis with honily swetnes and cry of metell & with desire in meet qwhiel to
And
gerne.
L.
inter ipsa cibariorum
et
sumpcionum
et
personare cum suauitate mellica et mentali clamore, ac desiderio ad ipsum inter epulas In the E.E.T.S. version metell is glossed as O.K. anhelare.
morsellorum interualla
illi
laudes
=
me\el (speech), but possibly Misyn has here mistaken me tali * metell/ (mentali) for metalh, and written
NOTE L.
The words
179.
Ixvii., p.
Cum
hoc quippe abundans
in brackets are omitted in C. eris internis
epulis, et delicias
eterni amoris experieris, [vt signum cognoscas] in certitudine et quasi in sciencia quod amator es eterni regis.
NOTE
Ixviii., p.
There
180.
some corruption here owing
is
probably to the repetition of drede. lufe. luf not me agayn. jit I a
&
departis
&
[all]
)?er
vanites
C.
I
drede
dred for drede
wastis.
1
(]?at)
The words
at
I
lufars
ill
within
timeone id quod brackets are not found in A., but L. reads amo non ita me reamet, [et si de hoc non timerem tamen :
adhuc concucior pro morte] male amantes separat, et cunctam I have therefore emended from vanitatem suam deuastat. L. in the text.
Chapter XI. NOTE Ixix., L.
Actus
iste
took actus for
NOTE ]?e
perfectus
]?is
reads: est.
*
warld
]?is
is
parfite,
but
Perhaps the scribe of C. mis
aedls.
Ixx., p. 185.
ioy of
C.
p. 183.
A
difficult passage.
warlds semys to ]?ame
]?at
C.
So no meruayle
right behaldis
&
solas
of
synly bonde ilk odyr filoynge in onastate neuer abydes bot sic nimirum gaudium passis to it cum to noght ; and L. huius mundi recte considerantibus apparet, et succedentibus sibi solaciis
captiuorum ; nunquam in eodem statu permanet donee in nichilum redigatur.
set pertransit
NOTES
262
NOTE
Ixxi.,
This
186.
p.
also
passage
have followed C. closely.
I
translate.
to
difficult
is
L.
reads
* :
Post
transitum denique mirabiliter eleuabitur in laudem conditoris, inestimabiliter affluet deliciis canendo, seraphicum cito assurget vt laudando luceat
et
et
clamorem
in
et feueat iugiter
sine fine.
Chapter XII. NOTE
Ixxii., p.
190.
These two paragraphs, from
That joy
from the desire she received, are found in MS. Rawl. C. 397, under the heading Excerptus ex caput xlii Ricardi heremitae Tncendiu Amoris, de languenti Dei amore certain,
to
:
et
by
de conditione et proprietate Philomene ; and are followed In MS. Rawl. 389 this poem is a poem on the nightingale.
John Peckam, Archbishop of Canterbury, or John In any case it is probably not by Bonaventura. Hoveden,
ascribed to
or
On
Rolle.
the margin of L.
is
written this note
:
Ricardus
voluit assimilari philomae.
NOTE
Ixxiii., p.
deyngly
I sal
191.
wax
C. reads
stronge
&
:
to longe longynly in lufe dee.
in heet I sal be norischyd.
&
ioy
ioyand likyngis of lufe synge with myrth & as wer of a pype hote deuocion sal gif songe & aungelis melody my sal to sal gelde with inforth dressyd And of ]?e mouth offyrd ]?e hyest I sal
&
in the awtyr of godis loifynge.
And L.
:
Vt langueam languendo
deficiam pre amore, set deficiendo conualescam et nutriar in ardore, iubilemque ac iubilando canam delicias amoris cum
amenitate,et tanquam ex fistula perflet canora ac feruens deuocio, et emittat odas animus altissimo interius incensas, set eciam ex ore oblatas in ara diuine laudis/ for odas.
There
is
Rawl.
MS. C. 397
probably some corruption
reads odat
in the text here.
NOTES
263
THE MENDING OF LIFE [Bg. Sp.
= La
Bigne
= Speculum
Chapter
Patrum.
Bibliotheca
Magna
s
D.
Spiritualium.
= Douce MS.
322.
I.
NOTE
Ixxiv.,
but she
NOTE
p.
198.
Vulg.
Curavimus Babylonem, et non would have healed Babylon
:
A.V, and R.V.
est sanata.
We
not healed.
is
It is interesting to compare this passage delectaciouns that they had before tyme in synne he bryngeth agene to her thought, he sheweth forth greet hardnesse and bytternesse of penance for to make us
Ixxv., p. 200.
with D.
And
:
hit, he reyseth vp fantasyes withouten nombre, newe and affectiouns that profyten nat, the whyche were thoughtes before styll and a slepe.
wery with
The Douce MS. belongs to the MSS. of The Mending of
English
extant group of and was probably greatly from Misyn s
largest Life,
therefore the most popular. It differs so as to lead us to suppose it must have been translated from a
different
Latin
version.
have taken from
text I
Any
this
necessary additions in the
MS.,
inserting
them
in
square
brackets.
Chapter
III.
NOTE C.
There is no division of chapter here in Ixxvi., p. 203. In A. a later hand has added a mark to denote a fresh
chapter
before the words
Chapter chapter
but
II,
as in
all
If thou
lufe
MSS. and
christ,
:
Ixxvii., p. 206.
Of
at
end of
editions begin the
the text, as do most of the other
D. has the heading
NOTE
:
the Latin
ME.
versions.
wilful Poverty.
In D. the play upon the word double,
is
* but he shal be clothed and bounded with a emphasized double mantell of confusion, that ys double dampnacioun of :
body and
soule.
NOTES
264
Chapter IV. NOTE
Ixxviii.,
p.
212.
In
Sp.
here
follow
nearly
three
columns of closely printed matter not found in Bg. nor in Of any other Latin MS. or printed version in the Bodleian. MSS. elsewhere I cannot speak for certain.
Chapter V. NOTE
Here also there is a long insertion in chapter begins Temptatio est vita hominis super terrain ; and then follows a long tractate on the tribulations of the tempted, citing the examples of Joseph, Jeremias, Ezechiel, Cum enim etc., for five columns, and then ends as in Bg., Ixxix., p. 213.
The
Sp.
diabolus,
etc.
:
of which
we have
the translation in our version.
Chapter VII. NOTE
D. Than peradventure hit were good gave hym for awhyle to meditacioun of god and And suche other holy writte other of the passion of cryste. that a
tyll
Ixxx., p. 219.
man
hys hert were more stabeled. and so
fulfyll
make an ende and
hys prayers.
Chapter VIII. NOTE
This passage beginning Some think Ixxxi., p. 222. truly on the joy of the blessed angels/ etc. is not found in either the Digby MS. or D. ; which is further evidence that *
:
these translations are from another version than the one
Misyn
used.
Chapter X. NOTE
ffbr than ofte tymes so greet D. reads of our lord to suche a soule gladnesse gevyn ys vnspekable In that heuynly melody ys in hit. and ioy vnseable ys felyd. D. and the Digby MS. the chapter ends here.
Ixxxii., p. 228.
:
:
Chapter XI. NOTE Ixxxiii., aliud summum
*
Aliud est solum esse, et Bg. reads sicut aliud est semper praesidens esse, et
p. 231.
esse
;
:
NOTES
265
sicut aliud est aliud comfortem non admittere ; but Sp. Misyn here follows Bg. Both con semper potentem esse. * tinue Possumus enim multos socios habere, et tamen prae This whole passage is omnibus superiorem locum tenere. :
omitted in the Digby
NOTE
MS. and
in
*
Bg. reads
Ixxxiv., p. 232.
D.
:
et in illam gloriam atque
formam absorbetur ; but Sp. et formam non absorbetur. Compare D. *
in desyre of Jhesu
and
loue. see
Note
all
:
and hyt ys
chaunged
all
in to another
in
alllam
gloriam atque hert ys fastened turned in to the fyre of all
myn
fourme and
ioye.
And
xxiii.
Chapter XII. NOTE
Ixxxv., p. 236. Bg. In lectione loquitur nobis Deus In oratione loquimur nos Deo. Compare S. Bernard, on 4 reading: Nam cum oramus, cum Deo loquimur; cum legimus, :
Deus nobiscum in
Migne
NOTE
s
(De Modo bene
loquitur.
Patrol. Lai., vol.
iii.
Vivendi, ch.
i.
L.
p. 1272.)
With medieval writers Rachel Rachel. Ixxxvi., p. 236. in the Old Testament,^as Mary and Martha in the
and Leah
New, were symbolic of Compare Dante
the active and contemplative
life.
:
il mio nome domanda, mi son Lia, e vo movendo intorno Le belle mani a farmi una ghirlanda
Sappia, qualunque
Ch
io
Per piacermi allo specchio qui Ma mia suora Rachel mai non
Dal suo miraglio,
m adorno si
e siede tutto giorno.
Purg.j c. xxvii.
The
;
smaga 1.
100
sq.
E.E.T.S. version glosses the word as O.E. recels incense, is ingenious, but hardly even from a philological point
which
of view correct.
NOTES
266
NOTE
Ad orationem perexcessus, administratio, et sic
Bg. and Sp, read;
Ixxxvii., p. 236.
tinet laus,
hymnus, speculatio,
in oratione vita contemplativa consistit vel meditatio
D.
*
To
and
;
prayer perteyneth loouyng, ympne, beholdyng, ouer-
And
passyng, wonderyng.
NOTE
J
Ixxxviii., p. 237.
variant in the
readings
this ys
There is
contemplacioun in prayer.
a slight
and rather interesting
of Bg. and Sp. here.
I
give
both.
quod contemplatio estperspicaciain sapientiae Alij dicunt, quod con spectacula, cum admiratlone suspensa. Bg.
Alij dicunt,
templatio est libera et perspicax animi intuitus ad vires perspiAnd Sp. Alij dicunt quod ciendas circumquaque diffusas. est libera
contemplatio
adminlstrafione suspensa.
dicunt quod contemplatio
Alij
prospicax intuitus animi ad vires prospicandas Boke in C. is an evident misreading of libera.
vimque I
the passage in the text from these Latin readings. both in D. and the Digby MS.
NOTE
Ixxxix.,
p.
237.
cum
perspicatia spectacula sapientie
Bg.
reads
est
diffusus.*
have emended It is
omitted
semetipsum ergo non
:
pigeat mancipari orationi ; and Sp. ad orationibus et vigiliis atque exerceat in meditationibus sanctis ; and D. And there fore yrke he nat. or he be nat wery wakyng and to vse
prayers and to
:
for to
hymsylf
geve hymsel to in holy medi-
tatiouns.
NOTE
xc.,
Sp. reads velle,
There is a long omission here in C. Possumus autem multa habere [et nihil tamen
p. 238. *
:
quando ea quae habemus non ad voluptatem, sed ad ne-
cessitatem retinemus, sicut quandoque qui nihil habet multa Necessaria perfectissimum accipere oportet, etc. cupit.]
The passage from D. which I have inserted in text is still longer, and must be a translation from a version other than Bg. ; or from Sp. which closely follows Bg. NOTE
xci.,
p.
239.
D. reads:
beholden the ioye of god
Holy
&
contemplatyf
through revelation.
sancti et contemplativi revelata facie gloriam
Bg.
men Porro
Dei speculantur.
NOTES NOTE
267
Compare D. Ther ben many that cannat holde holyday neyther make Saturday in her soule neyther put *
xcii., p. 240.
oute veyne thoughts from her that the prophete biddeth, etc.
NOTE
xciii.,
p. 241.
mynde
:
they
may
Compare the Digby MS.
nat fulfyll
But
also wi]?
predicacioun to his euen cristen. he be most hig in contempla]?e first. j?ouj al cioun. in greet perfeccioun for he schal haue a special mede
Jat he fulfilles he ]?is passes in
heuene
]?e office
]?at is
of
}>e
callid a fyue rosis for his
preching passynge gyues oonli to contemplacioun. The Aureol is generally taken by mystical writers to be the reward of those who have taken the vow of celibacy.
]?at o]?er ]?at
Jeremy Taylor speaks of that little coronet or special reward which God hath prepared (extraordinary and besides the great
Crown of all
faithful Souls) for those who have not defiled them with women^ but follow the Virgin Lamb for ever? Holy Living, ch. ii. sect. 3.
selves
NOTE were and
So that he ys maad as hit velut alienum Deo reddit, velut alienatum virum Dei reddit.
xciv., p. 241.
another man.
all
Sp.
:
Compare D. Bg. reads
:
BIBLIOGRAPHY THE MANUSCRIPTS OF THE INCENDIUM 4MORIS AND THE DE EMENDATIONS 7ITAE
LIST OF
Incendium Amoris Also found under the
titles
:
Melodia Amoris (C.C.C.O. 193). De excellentia amoris Dei seu Amatori Dei she
De
Vita Contemplativa.
Museum MS. 24661 * Harl. MSS. 106 (fragment Reg. MS. 5. C. iii.* Sloane MS. 2275
(Add.
MS. 24661) _
In the British Addit.
only),
275; 5235
(c.
xv. only)
In the Bodleian Library, Oxford Bod. MSS. 16*; 66; 861
Laud.
MSS. 202*; 528*
Rawl. MS. A. 389 * Rawl. MS. C. 397
Oxford Colleges BalliolMS. 224 A.* Corpus Christi MS. 193 S. John s MS. 127 *
There
are
two versions of the Incendium, one being much shortened.
asterisk denotes the shorter version.
769
The
BIBLIOGRAPHY
270
In the University Library, Cambridge
Dd.
5.64.1
Mm.
5.37.4
In the Cambridge Colleges Caius MSS. 140, 2; 332.4*
Emmanuel MS. 35.6. S.John s MS. 23.1*
(Both versions)
ENGLISH VERSIONS
Add. MS. 37790 C.C.C.O. MS. 236
De Emendatione Vitae Also found under the
titles
:
De Emendatione Peccatorum (or Peccatoris) De modo vivendi et Regula in appetando perfectionem (Magd. MS. 71 and Harl. MS. 5398) De Regula vivendi (Harl. MS. 106 Bod. MS. 122 86 1 Rawl. MS. A. 389) De Institutione Vitae (Bal. MS. 224, A.) Vehiculum Vitae (Bruce MS. 356; and Laud. MS. 497) ;
In the British
;
Museum
MSS. 16170; 24661 34763 Burn MS. 356 Cott. Faust MS. A.v. 9 Egerton MS. 671 (begins in middle of chap, Harl. MSS. 106; 275 2439; 5235 5398 Sloane MS. 2275
Addit.
;
;
Lambeth Library MS. 500
In the
;
i)
;
BIBLIOGRAPHY In the Bodleian Library, OxfordBod. MSS. 16 ; 48 ; 54 6l ; 122 ;
Douce MS. 107 Laud. MSS. in
MS. Rawl. MS. Rawl.
(frag.)
;
202
;
C. 269
In the Oxford Colleges Balliol
Brasenose
;
193
In the University Library, Cambridge
Dd. 4.54.3 Dd. 5.64.1 Ff. 5.36.2
Gg. 1.32.10
Hh. 4.13.15
Mm.
5.37.4
In the Cambridge Colleges
MSS. 140.11 216.1 MS. 46 Peterhouse MS. 218.5 Trinity MS. 14.111. Caius
;
Jesus
ENGLISH VERSIONS British
Museum
MS. 37790 MSS. 1706 2406 Lansdowne MS. 455
Addit. Harl.
;
Oxford C.C.C. MS. 236
Digby MS.
1
8
Douce MS. 322
;
456
;
86l
497 (imperf.)
A. 389
MS. 224, A MS. 15 Corpus Christi MSS. 155 Magdalen MS. 71 Merton MSS. 16; 67
271
;
528
BIBLIOGRAPHY
272 Cambridge Ff.
540.2
Ff. 5.30.2
Caius Col.
MS. 669.2
Dublin Trin. Col.
This
MS. 432
only provisional, but it may be of some use to students Since it was made a note has appeared in the Athenaum of
list is
of Rolle.
August 23, 1913, by Miss H. E. Allen, in which she draws attention to another MS. of the Incendlum in the Durham Cathedral library
(MS. B.
iv.
complete
lists
Miss Allen
35).
of
all
the
known
s
forthcoming book will contain
authentic writings of Richard Rolle.
PRINTED EDITIONS OF THE DE EMENDATIONS The
*De Emendatione
is
found
as
an appendix to an edition of the
SPECULUM SPIRITUALIUM. It is also found in a volume with Pampolitani anglosaxonis eremitae,
title
Printed in Paris, 1510. D. Ricardi
beginning
:
etc.
Printed at Antwerp, 1533. (This contains also chap. xv. of the Incendium, beginning infeliciter florerem.
The
A
Cum
)
same, edited by
later re-issue,
* :
J.
Fabri.
Cologne, 1535.
with commentaries on the Psalms, Job,
etc.
Cologne, 1536. Paris, 1618. Reprinted (without the commentaries). Included in La Bigne s Eibliotheca Patrum Maxima. Cologne, 1618 (torn. xv.).
A
later edition
of the same.
Lyons, 1677
(torn. xxvi.).
BIBLIOGRAPHY OF RICHARD ROLLE English Martyrology,
A
by
British Martyrology.
a Catholick Priest.
1608.
London, 1761.
York Breviary. vol. ii. Appendix v.) Publications, 1882, Society (Surtees English Prose Treatises of Richard Rolle. Ojpcium de
8.
Ricardo de Hampole, in the
1866. (E.E.T.S., orig. series, 20). Edited by Rev. H. R. The Psalter translated by Rolle of Hampole.
Bramley. Clar. Press, 1884. Edited by C. Horstman, 2 vols. Richard Rolle and his Followers. Sonnenschein, 1896. (Library of English Writers).
The Fire of Love and
the
Mending of Life.
Edited by Rev. R. Harvey
(E.E.T.S., 1896. Edited by Rev. R. H. Benson, 1905. Book of the Love of Jesus. (It contains a Meditation on the Passion, and the Oleum orig. series, 106).
A
E/usum by Rolle and other various M.E. sources.) ;
short extracts
The Prose Style of Richard Rolle, a Dissertation, by Furst Co., Baltimore, 1906.
and verses from
J.
P. Schneider.
The Authorship of the Prick of Conscience, by H. E. Allen.
Radcliffe
Ginn and Co., 1910. Rendered into modern English by
College Monographs, No. 15.
The Form of Perfect Living. G. E. Hodgson. Baker, 1910. Edited by Rev. Dundas Harford. The Mending of Life.
The German them
treatises
Allenson,
on Rolle are not noted here but a
list
on
given in the Dictionary of National Biography ; and also in the bibliography to chap, ii., vol. II., of the Cambridge History of is
English Literature.
T
*73
BIBLIOGRAPHY
274
Interesting References to Richard Rolle occur in the follow ing histories of literature.
A
History of Early English Literature,
Vol.
Bohn
p. 291 sq. Ihe Fourteenth Century, in i.
by Professor Ten Brink.
s
Library, 1883. Periods of European Literature,
by
F. J. Snell.
Blackwood, 1899. (It contains an interesting chapter on Allegory, Mysticism, and Reform.)
A
Short p.
History
73
sq.
of English Literature, by Professor Saintsbury, Macmillan, 1903.
The Cambridge History of English Literature. Camb. Univ. Press, 1908.
Vol.
ii.
p.
43
sq.
GLOSSARY with (L. apud] at once
anent
anon
(p. 210),
behested
promised
behold
consider, regard
boisterous
rude, ignorant
busily
continually
towards, concerning
challenge
demand, claim
charge
take care, consider (p. 129)
chere
countenance, face
cherish, cherishing
entice, allure
clearness
purity
comfort
strength share in
common
(v.)
(p. 50),
desire, desiring
curiosity
skill
discomfit (v.)
to part, separate to defeat, conquer
discomjit (s.)
conquest
dis-ease
discomfort, anxiety
dress, dressing
direct, directing
eftsoons
again, afterwards
enpride
errand fairhead feel
49)
take pride in business
beauty used of taste
fellowly
(p.
common
covet, coveting
depart, departed
provoke
all
the
or touch
social 275
senses ;
to perceive by smell, : or mentally : to believe, think
2 76 flitings
GLOSSARY
GLOSSARY outray
going
outgoing,
out
277
of bounds
;
hence
out
rage
overbad overrun
oppress pass over lightly, implying omission
pithily
to the core, or pith (L. medullitus)
plainly
altogether
sorrow
pricking
grief,
privity
secret
profit, profiting
advance, advancing one who has made advance in the spiritual
proficient
quick
ardent, alive
quicker
more ardent
quickness
fervour
ransack
lit.,
search the house
reek
remember smoke
release
relax
reparel
restore (p. 100), devise, contrive (p. 213)
record
sad
serious, wise
sadness
constancy
science
knowledge meaning free from
sentence settled
life
(p.
174)
dregs
wine being
(L.
defecata), as
settled
make known
show
declare,
shrewd
wicked, depraved
sicker, sickerly
sure, securely
sickerness skills
certainty, security (p. 16) arguments, reasons
slake
extinguish, quench,
slander
disgrace
kill
slow
sluggish
slowness
torpor, sluggishness
snib
blame
soon
straightway, forthwith
(p.
150)
we
speak
of
278 spar
GLOSSARY
ttt>e
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