[
{"source_document": "", "creation_year": 1388, "culture": " \n", "content": "GOWER, VOLUME 3 ***\nTranscriber\u2019s Notes\nObvious typographical errors in punctuation have been silently\ncorrected.\nCorrections noted in \u201cCORRIGENDA ET ADDENDA\u201d before page 1 have been\ncorrected in place.\nPage 548 - corrected \u201cinital\u201d to \u201cinitial\u201d\nFootnote 847 (original page 208) - Corrected 2513 to 1513\nItalics are represented as _italic_.\n    THE COMPLETE WORKS\n    JOHN GOWER\n    _G. C. MACAULAY_\n    THE ENGLISH WORKS\n    HENRY FROWDE, M.A.\n    PUBLISHER TO THE UNIVERSITY OF OXFORD\n    [Illustration]\n    LONDON, EDINBURGH, AND NEW YORK\n    THE COMPLETE WORKS\n    JOHN GOWER\n    _EDITED FROM THE MANUSCRIPTS\n    WITH INTRODUCTIONS, NOTES, AND GLOSSARIES_\n    G. C. MACAULAY, M.A.\n    FORMERLY FELLOW OF TRINITY COLLEGE, CAMBRIDGE\n    THE ENGLISH WORKS\n    (CONFESSIO AMANTIS, LIB. V. 1971--LIB. VIII; _and_ IN PRAISE OF PEACE)\n    O gentile Engleterre, a toi j\u2019escrits.\n    Oxford\n    AT THE CLARENDON PRESS\n    Oxford\n    PRINTED AT THE CLARENDON PRESS\n    BY HORACE HART, M.A.\n    PRINTER TO THE UNIVERSITY\nCONTENTS\n    CONFESSIO AMANTIS:--\nCORRIGENDA ET ADDENDA\n    p. 57, l. 4068, _for_ both _read_ bothe\n    p. 97, l. 5540, _for_ luste _read_ lust\n    p. 104, l. 5771, _for_ letres _read_ lettres\n    p. 111, notes on ll. 6020, 6046, _for_ Ad\u0394, _read_ SAd\u0394,\n    p. 113, l. 6114, _for_ parte _read_ part\n    p. 116, l. 6215, _for_ escaped _read_ ascaped\n    p. 119, note on l. 6313, _for_ AdBT\u0394 _read_ SAdBT\u0394\n    p. 123, l. 6408 (_margin_), _for_ obtinu- _read_ optinu-\n    p. 127, l. 6541, _for_ crafte _read_ craft\n    p. 144, l. 7181* _read_ poverte 7182* _read_ underfing\n    p. 145, l. 7208* _read_ Sacrilegge\n    p. 170, l. 116, _for_ verraliche _read_ verrailiche\n    p. 178, l. 415, _for_ Distruid _read_ Destruid\n    p. 180, note on l. 497 (_margin_), _for_ B\u0394 _read_ SB\u0394\n    p. 218, l. 1880, _for_ schall _read_ schal\n    p. 240, note on l. 262, _for_ Nomans, F _read_ Noman S, F\n    p. 259, l. 983 (_margin_), _for_ adesse _read_ ad esse\n    p. 270, note on l. 1393, _for_ ellef \u00fee _read_ ellef\u00fee\n    p. 272, l. 1445, _for_ whiche _read_ which\nCONFESSIO AMANTIS\n(LIBER QUINTUS).\n  iii. _Agros iungit agris cupidus domibusque domosque,_\n         _Possideat totam sic quasi solus humum._\n       _Solus et innumeros mulierum spirat amores,_\n         _Vt sacra millenis sit sibi culta Venus._[1]\n    Dame Avarice is noght soleine,\n  Which is of gold the Capiteine;\n  Bot of hir Court in sondri wise[2]\n  After the Scole of hire aprise\n      [Sidenote: Hic tractat confessor super illa specie\n      Auaricie, que Cupiditas[3] dicitur, quam in amoris causa\n      pertractans Amanti super hoc opponit.]\n  Sche hath of Servantz manyon,\n  Wherof that Covoitise is on;\n  Which goth the large world aboute,\n  To seche thavantages oute,[4]\n  Wher that he mai the profit winne[5]\n  That on hald and that other draweth,[6]\n  Ther is no day which hem bedaweth,\n  No mor the Sonne than the Mone,\n  Whan ther is eny thing to done,\n  And namely with Covoitise;\n  For he stant out of al assisse\n  Of resonable mannes fare.\n  Wher he pourposeth him to fare[7]\n  Upon his lucre and his beyete,\n  The furlong and the longe Mile,\n  Al is bot on for thilke while:[8]\n  And for that he is such on holde,\n  Dame Avarice him hath withholde,\n  As he which is the principal\n  Outward, for he is overal\n  A pourveour and an aspie.\n  For riht as of an hungri Pie\n  The storve bestes ben awaited,\n  To loke where he mai pourchace,\n  For be his wille he wolde embrace[9]\n  Al that this wyde world beclippeth;\n  Bot evere he somwhat overhippeth,\n  That he ne mai noght al fulfille\n  The lustes of his gredi wille.\n  Bot where it falleth in a lond,\n  That Covoitise in myhti hond\n  Is set, it is ful hard to fiede;\n  For thanne he takth non other hiede,                            2010\n  Bot that he mai pourchace and gete,\n  His conscience hath al foryete,\n  And not what thing it mai amonte\n  That he schal afterward acompte.\n  Bote as the Luce in his degre\n  Of tho that lasse ben than he\n  The fisshes griedeli devoureth,\n  So that no water hem socoureth,\n  Riht so no lawe mai rescowe\n  For wher that such on is of myht,\n  His will schal stonde in stede of riht.\n  Thus be the men destruid fulofte,\n  Til that the grete god alofte\n  Ayein so gret a covoitise\n  Redresce it in his oghne wise:\n  And in ensample of alle tho\n  I finde a tale write so,\n  The which, for it is good to liere,\n  Hierafterward thou schalt it hiere.[11]                         2030\n    Whan Rome stod in noble plit,\n  Virgile, which was tho parfit,\n      [Sidenote: Hic ponit exemplum contra magnates cupidos. Et\n      narrat de Crasso Romanorum Imperatore, qui turrim, in qua\n      speculum Virgilii Rome fixum extiterat, dolosa circumuentus\n      cupiditate euertit; vnde non solum sui ipsius perdicionem,\n      set tocius Ciuitatis intollerabile dampnum contingere\n      causauit.]\n  A Mirour made of his clergie\n  And sette it in the tounes \u00ffe\n  Of marbre on a piler withoute;\n  That thei be thritty Mile aboute\n  Be daie and ek also be nyhte\n  In that Mirour beholde myhte\n  Here enemys, if eny were,\n  Which thei ayein the Cite caste:\n  So that, whil thilke Mirour laste,\n  Ther was no lond which mihte achieve\n  With werre Rome forto grieve;\n  Wherof was gret envie tho.\n  And fell that ilke time so,\n  That Rome hadde werres stronge\n  Ayein Cartage, and stoden longe\n  The tuo Cites upon debat.\n  Of Rome in thilke Mirour stonde,\n  And thoghte al prively to fonde\n  To overthrowe it be som wyle.\n  And Hanybal was thilke while\n  The Prince and ledere of Cartage,\n  Which hadde set al his corage\n  Upon knihthod in such a wise,[13]\n  That he be worthi and be wise\n  And be non othre was conseiled,[14]\n  Wherof the world is yit merveiled                               2060\n  Of the maistries that he wroghte\n  Upon the marches whiche he soghte.\n  And fell in thilke time also,\n  The king of Puile, which was tho,\n  Thoghte ayein Rome to rebelle,\n  And thus was take the querele,\n  Hou to destruie this Mirour.\n    Of Rome tho was Emperour[15]\n  Crassus, which was so coveitous,\n  Of gold to gete the pilage;\n  Wherof that Puile and ek Cartage\n  With Philosophres wise and grete\n  Begunne of this matiere trete,[16]\n  And ate laste in this degre\n  Ther weren Philosophres thre,\n  To do this thing whiche undertoke,\n  And therupon thei with hem toke\n  A gret tresor of gold in cophres,[17]\n  To Rome and thus these philisophres                             2080\n  Togedre in compainie wente,\n  Bot noman wiste what thei mente.\n  Whan thei to Rome come were,\n  So prively thei duelte there,\n  As thei that thoghten to deceive:\n  Was non that mihte of hem perceive,\n  Til thei in sondri stedes have\n  Here gold under the ground begrave\n  In tuo tresors, that to beholde\n  Thei scholden seme as thei were olde.                           2090\n  And so forth thanne upon a day\n  Al openly in good arai\n  To themperour thei hem presente,\n  And tolden it was here entente\n  To duellen under his servise.\n  And he hem axeth in what wise;\n  And thei him tolde in such a plit,\n  That ech of hem hadde a spirit,[18]\n  The which slepende a nyht appiereth\n  After the world that hath betid.\n  Under the ground if oght be hid\n  Of old tresor at eny throwe,\n  They schull it in here swevenes knowe;\n  And upon this condicioun,\n  Thei sein, what gold under the toun\n  Of Rome is hid, thei wole it finde,\n  Ther scholde noght be left behinde,[19]\n  Be so that he the halvendel\n  And thus cam sleighte forto duelle\n  With Covoitise, as I thee telle.\n  This Emperour bad redily\n  That thei be logged faste by[20]\n  Where he his oghne body lay;\n  And whan it was amorwe day,\n  That on of hem seith that he mette\n  Wher he a goldhord scholde fette:\n  Wherof this Emperour was glad,\n  His Mynours forto go and myne,\n  And he himself of that covine\n  Goth forth withal, and at his hond\n  The tresor redi there he fond,\n  Where as thei seide it scholde be;\n  And who was thanne glad bot he?\n    Upon that other dai secounde\n  Thei have an other goldhord founde,\n  Which the seconde maister tok\n  And thus the sothe experience\n  To themperour yaf such credence,\n  That al his trist and al his feith\n  So sikerliche on hem he leith,\n  Of that he fond him so relieved,\n  That thei ben parfitli believed,\n  As thogh thei were goddes thre.\n  Nou herkne the soutilete.\n    The thridde maister scholde mete,\n  Above hem alle, and couthe most;\n  And he withoute noise or bost\n  Al priveli, so as he wolde,\n  Upon the morwe his swevene tolde\n  To themperour riht in his Ere,\n  And seide him that he wiste where\n  A tresor was so plentivous\n  Of gold and ek so precious\n  Of jeueals and of riche stones,\n  It were a charge sufficant.\n  This lord upon this covenant\n  Was glad, and axeth where it was.\n  The maister seide, under the glas,\n  And tolde him eke, as for the Myn\n  He wolde ordeigne such engin,\n  That thei the werk schull undersette[22]\n  With Tymber, that withoute lette\n  Men mai the tresor saufli delve,\n  Withoute empeirement schal stonde:\n  And this the maister upon honde[23]\n  Hath undertake in alle weie.\n  This lord, which hadde his wit aweie\n  And was with Covoitise blent,\n  Anon therto yaf his assent;\n  And thus they myne forth withal,\n  The timber set up overal,\n  Wherof the Piler stod upriht;\n  These clerkes, whan thei were war\n  Hou that the timber only bar\n  The Piler, wher the Mirour stod,--\n  Here sleihte noman understod,--\n  Thei go be nyhte unto the Myne\n  With pich, with soulphre and with rosine,\n  And whan the Cite was a slepe,[24]\n  A wylde fyr into the depe\n  They caste among the timberwerk,\n  And so forth, whil the nyht was derk,                           2180\n  Desguised in a povere arai\n  Thei passeden the toun er dai.\n  And whan thei come upon an hell,\n  Thei sihen how the Mirour fell,\n  Wherof thei maden joie ynowh,\n  And ech of hem with other lowh,\n  And seiden, \u2018Lo, what coveitise\n  Mai do with hem that be noght wise!\u2019\n  And that was proved afterward,\n  Which hadde be soubgit tofore,\n  Whan this Mirour was so forlore\n  And thei the wonder herde seie,\n  Anon begunne desobeie\n  With werres upon every side;\n  And thus hath Rome lost his pride\n  And was defouled overal.\n  For this I finde of Hanybal,\n  That he of Romeins in a dai,\n  So gret a multitude slowh,\n  That of goldringes, whiche he drowh[25]\n  Of gentil handes that ben dede,\n  Buisshelles fulle thre, I rede,\n  He felde, and made a bregge also,\n  That he mihte over Tibre go\n  Upon the corps that dede were\n  Of the Romeins, whiche he slowh there.[26]\n    Bot now to speke of the juise,\n  Was take upon this Emperour,\n  For he destruide the Mirour;\n  It is a wonder forto hiere.\n  The Romeins maden a chaiere\n  And sette here Emperour therinne,\n  And seiden, for he wolde winne\n  Of gold the superfluite,\n  Of gold he scholde such plente\n  Receive, til he seide Ho:\n  And with gold, which thei hadden tho                            2220\n  Buillende hot withinne a panne,\n  Into his Mouth thei poure thanne.\n  And thus the thurst of gold was queynt,\n  With gold which hadde ben atteignt.\n    Wherof, mi Sone, thou miht hiere,\n  Whan Covoitise hath lost the stiere[27]\n  Of resonable governance,\n  Ther falleth ofte gret vengance.\n  For ther mai be no worse thing\n  If it in his persone be,\n  It doth the more adversite;\n  And if it in his conseil stonde,\n  It bringth alday meschief to honde\n  Of commun harm; and if it growe\n  Withinne his court, it wol be knowe,\n  For thanne schal the king be piled.\n  The man which hath hise londes tiled,\n  Awaiteth noght more redily\n  Ne maken thanne warde and wacche,\n  Wher thei the profit mihten cacche:\n  And yit fulofte it falleth so,\n  As men mai sen among hem tho,\n  That he which most coveiteth faste\n  Hath lest avantage ate laste.\n  For whan fortune is therayein,\n  Thogh he coveite, it is in vein;\n  The happes be noght alle liche,\n  The court to some doth profit,\n  And some ben evere in o plit;\n  And yit thei bothe aliche sore\n  Coveite, bot fortune is more\n  Unto that o part favorable.\n  And thogh it be noght resonable,\n  This thing a man mai sen alday,\n  Wherof that I thee telle may\n  A fair ensample in remembrance,\n  Or of richesse or of poverte.\n  Hou so it stonde of the decerte,\n  Hier is noght every thing aquit,\n  For ofte a man mai se this yit,\n  That who best doth, lest thonk schal have;\n  It helpeth noght the world to crave,\n  Which out of reule and of mesure\n  Hath evere stonde in aventure\n  Als wel in Court as elles where:\n  It stod, so as the thinges felle,\n  I thenke a tale forto telle.\n    In a Cronique this I rede.\n  Aboute a king, as moste nede,\n      [Sidenote: Hic ponit Confessor exemplum contra illos, qui\n      in domibus Regum seruientes, pro eo quod ipsi secundum\n      eorum cupiditatem promoti non existunt, de regio seruicio\n      quamuis in eorum[28] defectu indiscrete murmurant.]\n  Ther was of knyhtes and squiers\n  Gret route, and ek of Officers:\n  Some of long time him hadden served,\n  And thoghten that thei have deserved\n  Avancement, and gon withoute;\n  That comen bat a while agon,\n  And thei avanced were anon.\n  These olde men upon this thing,\n  So as thei dorste, ayein the king\n  Among hemself compleignen ofte:\n  Bot ther is nothing seid so softe,\n  That it ne comth out ate laste;\n  The king it wiste, and als so faste,[29]\n  As he which was of hih Prudence,\n  Of hem that pleignen in that cas,[30]\n  To knowe in whos defalte it was.\n  And al withinne his oghne entente,\n  That noman wiste what it mente,\n  Anon he let tuo cofres make\n  Of o semblance and of o make,\n  So lich that no lif thilke throwe[31]\n  That on mai fro that other knowe:\n  Thei were into his chambre broght,\n  And natheles the king hath bede\n  That thei be set in prive stede.\n  As he that was of wisdom slih,\n  Whan he therto his time sih,\n  Al prively, that non it wiste,\n  Hise oghne hondes that o kiste\n  Of fin gold and of fin perrie,\n  The which out of his tresorie\n  Was take, anon he felde full;\n  That other cofre of straw and mull                              2310\n  With Stones meind he felde also.\n  Thus be thei fulle bothe tuo,\n  So that erliche upon a day\n  He bad withinne, ther he lay,\n  Ther scholde be tofore his bed\n  A bord upset and faire spred;\n  And thanne he let the cofres fette,\n  Upon the bord and dede hem sette.\n  He knew the names wel of tho,\n  Bothe of his chambre and of his halle,\n  Anon and sende for hem alle,\n  And seide to hem in this wise:\n  \u2018Ther schal noman his happ despise;\n  I wot wel ye have longe served,\n  And god wot what ye have deserved:\n  Bot if it is along on me\n  Of that ye unavanced be,[32]\n  Or elles it be long on you,\n  To stoppe with youre evele word.\n  Lo hier tuo cofres on the bord:\n  Ches which you list of bothe tuo;\n  And witeth wel that on of tho\n  Is with tresor so full begon,\n  That if ye happe therupon,\n  Ye schull be riche men for evere.\n  Now ches and tak which you is levere:\n  Bot be wel war, er that ye take;\n  Ther is no maner good therinne,\n  Wherof ye mihten profit winne.\n  Now goth togedre of on assent\n  And taketh youre avisement,\n  For bot I you this dai avance,\n  It stant upon youre oghne chance\n  Al only in defalte of grace:\n  So schal be schewed in this place\n  Upon you alle wel afyn,\n  Thei knelen alle and with o vois\n  The king thei thonken of this chois:[34]\n  And after that thei up arise,\n  And gon aside and hem avise,\n  And ate laste thei acorde;\n  Wherof her tale to recorde,\n  To what issue thei be falle,[35]\n  A kniht schal speke for hem alle.\n  He kneleth doun unto the king,\n  And seith that thei upon this thing,                            2360\n  Or forto winne or forto lese,\n  Ben alle avised forto chese.\n  Tho tok this kniht a yerde on honde,\n  And goth there as the cofres stonde,\n  And with assent of everichon\n  He leith his yerde upon that on,\n  And seith the king hou thilke same\n  Thei chese in reguerdoun be name,\n  And preith him that thei mote it have.\n  The king, which wolde his honour save,                          2370\n  Whan he hath herd the commun vois,\n  Hath granted hem here oghne chois\n  And tok hem therupon the keie.\n  Bot for he wolde it were seie\n  What good thei have, as thei suppose,\n  He bad anon the cofre unclose,\n  Which was fulfild with straw and stones:\n  Thus be thei served al at ones.\n  This king thanne in the same stede\n  Where as thei sihen gret richesse,\n  Wei more than thei couthen gesse.\n  \u2018Lo,\u2019 seith the king, \u2018nou mai ye se\n  That ther is no defalte in me;\n  Forthi miself I wole aquyte,\n  And bereth ye youre oghne wyte\n  Of that fortune hath you refused.\u2019\n  Thus was this wise king excused,\n  And thei lefte of here evele speche\n                    [Sidenote: [TALE OF THE BEGGARS AND THE PASTIES.]]\n    Somdiel to this matiere lik\n  I finde a tale, hou Frederik,\n      [Sidenote: Nota hic de diuiciarum Accidencia: vbi narrat\n      qualiter Fredericus Romanorum Imperator duos pauperes\n      audiuit litigantes, quorum vnus dixit, \u2018Bene potest ditari,\n      quem Rex vult ditare.\u2019 Et alius dixit, \u2018Quem deus vult\n      ditare, diues erit.\u2019 Que res cum ad experimentum postea\n      probata fuisset, ille qui deum inuocabat pastellum auro\n      plenum sortitus est, alius vero caponis pastellum sorte[36]\n      preelegit.]\n  Of Rome that time Emperour,\n  Herde, as he wente, a gret clamour\n  Of tuo beggers upon the weie.\n  That on of hem began to seie,\n  \u2018Ha lord, wel mai the man be riche\n  Whom that a king list forto riche.\u2019\n  That other saide nothing so,\n  Bot, \u2018He is riche and wel bego, 2400\n  To whom that god wole sende wele.\u2019\n  And thus thei maden wordes fele,\n  Wherof this lord hath hiede nome,\n  And dede hem bothe forto come\n  To the Paleis, wher he schal ete,\n  And bad ordeine for here mete\n  Tuo Pastes, whiche he let do make.\n  A capoun in that on was bake,\n  And in that other forto winne\n  He let do pute a gret richesse;[37]\n  And evene aliche, as man mai gesse,[38]\n  Outward thei were bothe tuo.\n  This begger was comanded tho,\n  He that which hield him to the king,\n  That he ferst chese upon this thing:\n  He sih hem, bot he felte hem noght,[39]\n  So that upon his oghne thoght\n  He ches the Capoun and forsok\n  Bot whanne he wiste hou that it ferde,\n  He seide alowd, that men it herde,\n  \u2018Nou have I certeinly conceived\n  That he mai lihtly be deceived,\n  That tristeth unto mannes helpe;\n  Bot wel is him whom god wol helpe,\n  For he stant on the siker side,\n  Which elles scholde go beside:\n  I se my fela wel recovere,\n    Thus spak this begger his entente,\n  And povere he cam and povere he wente;\n  Of that he hath richesse soght,[40]\n  His infortune it wolde noght.\n  So mai it schewe in sondri wise,\n  Betwen fortune and covoitise\n  The chance is cast upon a Dee;\n  Bot yit fulofte a man mai se\n  Ynowe of suche natheles,\n  Whiche evere pute hemself in press                              2440\n  To gete hem good, and yit thei faile.\n    And forto speke of this entaile\n  Touchende of love in thi matiere,\n  Mi goode Sone, as thou miht hiere,\n  That riht as it with tho men stod\n  Of infortune of worldes good,\n  As thou hast herd me telle above,\n  Riht so fulofte it stant be love:\n  Thogh thou coveite it everemore,\n  Thou schalt noght have o diel the more,                         2450\n  Bot only that which thee is schape,\n  The remenant is bot a jape.\n  And natheles ynowe of tho[41]\n  Ther ben, that nou coveiten so,\n  That where as thei a womman se,\n  Ye ten or tuelve thogh ther be,\n  The love is nou so unavised,\n  That wher the beaute stant assised,\n  The mannes herte anon is there,\n  And seith hou that he loveth streite,\n  And thus he set him to coveite,\n  An hundred thogh he sihe aday.\n  So wolde he more thanne he may;\n  Bot for the grete covoitise[42]\n  Of sotie and of fol emprise\n  In ech of hem he fint somwhat\n  That pleseth him, or this or that;\n  Som on, for sche is whit of skin,\n  Som on, for sche hath rodi chieke,\n  Som on, for that sche semeth mieke,\n  Som on, for sche hath yhen greie,\n  Som on, for sche can lawhe and pleie,\n  Som on, for sche is long and smal,\n  Som on, for sche is lyte and tall,\n  Som on, for sche is pale and bleche,[43]\n  Som on, for sche is softe of speche,\n  Som on, for that sche is camused,\n  Som on, for sche hath noght ben used,                           2480\n  Som on, for sche can daunce and singe;\n  So that som thing to his likinge[44]\n  He fint, and thogh nomore he fiele,\n  Bot that sche hath a litel hiele,\n  It is ynow that he therfore\n  Hire love, and thus an hundred score,\n  Whil thei be newe, he wolde he hadde;\n  Whom he forsakth, sche schal be badde.[45]\n                           [Sidenote: Cecus non iudicat de coloribus.]\n  The blinde man no colour demeth,\n  So hath his lust no juggement,\n  Whom covoitise of love blent.\n  Him thenkth that to his covoitise\n  Hou al the world ne mai suffise,\n  For be his wille he wolde have alle,\n  If that it mihte so befalle:\n  Thus is he commun as the Strete,\n  I sette noght of his beyete.\n  Mi Sone, hast thou such covoitise?\n  And whil I live schal don evere,\n  For in good feith yit hadde I levere,\n  Than to coveite in such a weie,\n  To ben for evere til I deie\n  As povere as Job, and loveles,\n  Outaken on, for haveles\n  His thonkes is noman alyve.\n  For that a man scholde al unthryve[47]\n  Ther oghte no wisman coveite,\n  Forthi miself withal to save,\n  Such on ther is I wolde have,\n  And non of al these othre mo.[48]\n    Mi Sone, of that thou woldest so,\n  I am noght wroth, bot over this\n  I wol thee tellen hou it is.\n  For ther be men, whiche otherwise,\n  Riht only for the covoitise\n  Of that thei sen a womman riche,\n  Ther wol thei al here love affiche;                             2520\n  Noght for the beaute of hire face,\n  Ne yit for vertu ne for grace,\n  Which sche hath elles riht ynowh,\n  Bot for the Park and for the plowh,\n  And other thing which therto longeth:\n  For in non other wise hem longeth[49]\n  To love, bot thei profit finde;\n  And if the profit be behinde,\n  Here love is evere lesse and lesse,\n  For after that sche hath richesse,                              2530\n  Her love is of proporcion.\n  If thou hast such condicion,\n  Mi Sone, tell riht as it is.\n    Min holi fader, nay ywiss,\n  Condicion such have I non.\n  For trewli, fader, I love oon\n  So wel with al myn hertes thoght,\n  That certes, thogh sche hadde noght,\n  And were as povere as Medea,\n  I wolde hir noght the lasse love;\n  Ne thogh sche were at hire above,\n  As was the riche qwen Candace,\n  Which to deserve love and grace\n  To Alisandre, that was king,\n  Yaf many a worthi riche thing,[51]\n  Or elles as Pantasilee,\n  Which was the quen of Feminee,\n  And gret richesse with hir nam,\n  To Troie in rescousse of the toun,--[53]\n  I am of such condicion,\n  That thogh mi ladi of hirselve\n  Were also riche as suche tuelve,[54]\n  I couthe noght, thogh it wer so,\n  No betre love hir than I do.\n  For I love in so plein a wise,\n  That forto speke of coveitise,\n  As for poverte or for richesse\n  For in good feith I trowe this,\n  So coveitous noman ther is,\n  Forwhy and he mi ladi sihe,[55]\n  That he thurgh lokinge of his yhe[56]\n  Ne scholde have such a strok withinne,\n  That for no gold he mihte winne\n  He scholde noght hire love asterte,\n  Bot if he lefte there his herte;\n  Be so it were such a man,\n  For ther be men so ruide some,[57]\n  Whan thei among the wommen come,\n  Thei gon under proteccioun,[58]\n  That love and his affeccioun[59]\n  Ne schal noght take hem be the slieve;\n  For thei ben out of that believe,\n  Hem lusteth of no ladi chiere,\n  Bot evere thenken there and hiere\n  Wher that here gold is in the cofre,[60]\n  Bot who so wot what love amounteth\n  And be resoun trewliche acompteth,\n  Than mai he knowe and taken hiede\n  That al the lust of wommanhiede,\n  Which mai ben in a ladi face,\n  Mi ladi hath, and ek of grace\n  If men schull yiven hire a pris,[61]\n  Thei mai wel seie hou sche is wys\n  And sobre and simple of contenance,\n  Belongeth of a worthi wiht[62]\n  Sche hath pleinli: for thilke nyht\n  That sche was bore, as for the nones\n  Nature sette in hire at ones\n  Beaute with bounte so besein,\n  That I mai wel afferme and sein,\n  I sawh yit nevere creature\n  Of comlihied and of feture\n  In eny kinges regioun\n  And therto, as I have you told,\n  Yit hath sche more a thousendfold\n  Of bounte, and schortli to telle,\n  Sche is the pure hed and welle\n  And Mirour and ensample of goode.\n  Who so hir vertus understode,\n  Me thenkth it oughte ynow suffise\n  Withouten other covoitise\n  To love such on and to serve,\n  Which with hire chiere can deserve                              2610\n  To be beloved betre ywiss\n  Than sche per cas that richest is\n  And hath of gold a Milion.\n  Such hath be myn opinion\n  And evere schal: bot natheles\n  I seie noght sche is haveles,\n  That sche nys riche and wel at ese,\n  And hath ynow wherwith to plese\n  Of worldes good whom that hire liste;\n  That nevere for no worldes good\n  Min herte untoward hire stod,\n  Bot only riht for pure love;\n  That wot the hihe god above.\n  Nou, fader, what seie ye therto?\n    Mi Sone, I seie it is wel do.\n  For tak of this riht good believe,[63]\n  What man that wole himself relieve\n  To love in eny other wise,\n  Schal sore grieve him ate laste,\n  For such a love mai noght laste.\n  Bot nou, men sein, in oure daies\n  Men maken bot a fewe assaies,\n  Bot if the cause be richesse;\n  Forthi the love is wel the lesse.\n  And who that wolde ensamples telle,[64]\n  Be olde daies as thei felle,\n  Than mihte a man wel understonde\n  Now herkne, Sone, and thou schalt hiere\n  A gret ensample of this matiere.\n                [Sidenote: [TALE OF THE KING AND HIS STEWARD\u2019S WIFE.]]\n    To trete upon the cas of love,\n  So as we tolden hiere above,\n      [Sidenote: Hic ponit exemplum contra istos qui non propter\n      amorem sed propter diuicias sponsalia sumunt. Et narrat\n      de quodam Regis Apulie Seneschallo, qui non solum propter\n      pecuniam vxorem duxit, set eciam pecunie commercio vxorem\n      sibi desponsatam vendidit.]\n  I finde write a wonder thing.\n  Of Puile whilom was a king,\n  A man of hih complexioun\n  And yong, bot his affeccioun\n  After the nature of his age\n  The lust of wommen forto knowe.\n  So it betidde upon a throwe\n  This lord fell into gret seknesse:\n  Phisique hath don the besinesse\n  Of sondri cures manyon\n  To make him hol; and therupon\n  A worthi maister which ther was\n  Yaf him conseil upon this cas,[65]\n  That if he wolde have parfit hele,\n  A freissh, a yong, a lusti wiht,\n  To don him compaignie a nyht;\n  For thanne he seide him redily,\n  That he schal be al hol therby,\n  And otherwise he kneu no cure.\n    This king, which stod in aventure[66]\n  Of lif and deth, for medicine\n  Assented was, and of covine\n  His Steward, whom he tristeth wel,\n  Hou that this maister hadde seid:[67]\n  And therupon he hath him preid\n  And charged upon his ligance,\n  That he do make porveance\n  Of such on as be covenable\n  For his plesance and delitable;\n  And bad him, hou that evere it stod,\n  That he schal spare for no good,\n  For his will is riht wel to paie.\n    The Steward seide he wolde assaie:                            2680\n  Bot nou hierafter thou schalt wite,\n  As I finde in the bokes write,[68]\n  What coveitise in love doth.\n  This Steward, forto telle soth,\n  Amonges al the men alyve[69]\n  A lusti ladi hath to wyve,\n  Which natheles for gold he tok\n  And noght for love, as seith the bok.\n  A riche Marchant of the lond\n  So worthily, and such richesse\n  Of worldes good and such largesse\n  With hire he yaf in mariage,\n  That only for thilke avantage[71]\n  Of good this Steward hath hire take,\n  For lucre and noght for loves sake,[72]\n  And that was afterward wel seene;\n  Nou herkne what it wolde meene.\n    This Steward in his oghne herte\n  Sih that his lord mai noght asterte                             2700\n  His maladie, bot he have\n  A lusti womman him to save,\n  And thoghte he wolde yive ynowh\n  Of his tresor; wherof he drowh\n  Gret coveitise into his mynde,\n  And sette his honour fer behynde.\n  Thus he, whom gold hath overset,\n  Was trapped in his oghne net;\n  The gold hath mad hise wittes lame,\n  So that sechende his oghne schame                               2710\n  He rouneth in the kinges Ere,\n  And seide him that he wiste where\n  A gentile and a lusti on\n  Tho was, and thider wolde he gon:[73]\n  Bot he mot yive yiftes grete;\n  For bot it be thurgh gret beyete\n  Of gold, he seith, he schal noght spede.\n  The king him bad upon the nede\n  That take an hundred pound he scholde,\n  Be so it were in worthi place:\n  And thus to stonde in loves grace\n  This king his gold hath abandouned.\n  And whan this tale was full rouned,\n  The Steward tok the gold and wente,\n  Withinne his herte and many a wente\n  Of coveitise thanne he caste,\n  Wherof a pourpos ate laste\n  Ayein love and ayein his riht\n  His wif schal ligge be the king;\n  And goth thenkende upon this thing\n  Toward his In, til he cam hom\n  Into the chambre, and thanne he nom\n  His wif, and tolde hire al the cas.[74]\n  And sche, which red for schame was,\n  With bothe hire handes hath him preid[75]\n  Knelende and in this wise seid,[76]\n  That sche to reson and to skile\n  Is redy forto don his heste,\n  Bot this thing were noght honeste,\n  That he for gold hire scholde selle.\n  And he tho with hise wordes felle\n  Forth with his gastly contienance\n  Seith that sche schal don obeissance\n  And folwe his will in every place;\n  And thus thurgh strengthe of his manace\n  Hir innocence is overlad,\n  That sche his will mot nede obeie.\n  And therupon was schape a weie,[78]\n  That he his oghne wif be nyhte\n  Hath out of alle mennes sihte\n  So prively that non it wiste\n  Broght to the king, which as him liste\n  Mai do with hire what he wolde.\n  For whan sche was ther as sche scholde,\n  With him abedde under the cloth,\n  Into a chambre faste by;[79]\n  Bot hou he slep, that wot noght I,\n  For he sih cause of jelousie.\n    Bot he, which hath the compainie\n  Of such a lusti on as sche,\n  Him thoghte that of his degre\n  Ther was noman so wel at ese:\n  Sche doth al that sche mai to plese,\n  So that his herte al hol sche hadde;\n  Til it was nyh upon the day.[80]\n  The Steward thanne wher sche lay\n  Cam to the bedd, and in his wise[81]\n  Hath bede that sche scholde arise.\n  The king seith, \u2018Nay, sche schal noght go.\u2019\n  His Steward seide ayein, \u2018Noght so;[82]\n  For sche mot gon er it be knowe,\n  And so I swor at thilke throwe,\n  Whan I hire fette to you hiere.\u2019[83]\n  And seith hou that he hath hire boght,\n  Forthi sche schal departe noght,\n  Til he the brighte dai beholde.\n  And cawhte hire in hise armes folde,\n  As he which liste forto pleie,\n  And bad his Steward gon his weie,\n  And so he dede ayein his wille.\n  And thus his wif abedde stille\n  Lay with the king the longe nyht,\n  Bot who sche was he knew nothing.\n    Tho cam the Steward to the king\n  And preide him that withoute schame[85]\n  In savinge of hire goode name\n  He myhte leden hom ayein\n  This lady, and hath told him plein\n  Hou that it was his oghne wif.\n  The king his Ere unto this strif\n  Hath leid, and whan that he it herde,\n  And seide, \u2018Ha, caitif most of alle,\n  Wher was it evere er this befalle,\n  That eny cokard in this wise\n  Betok his wif for coveitise?\n  Thou hast bothe hire and me beguiled\n  And ek thin oghne astat reviled,\n  Wherof that buxom unto thee\n  Hierafter schal sche nevere be.\n  For this avou to god I make,\n  Thou schalt ben honged and todrawe.\n  Nou loke anon thou be withdrawe,\n  So that I se thee neveremore.\u2019\n  This Steward thanne dradde him sore,\n  With al the haste that he mai\n  And fledde awei that same dai,[86]\n  And was exiled out of londe.\n    Lo, there a nyce housebonde,\n  Which thus hath lost his wif for evere!\n  The king hire weddeth and honoureth,\n  Wherof hire name sche socoureth,\n  Which erst was lost thurgh coveitise\n  Of him, that ladde hire other wise,\n  And hath himself also forlore.\n    Mi Sone, be thou war therfore,\n  Wher thou schalt love in eny place,\n  That thou no covoitise embrace,\n  The which is noght of loves kinde.\n  Nou in this time of thilke rage\n  Ful gret desese in mariage,\n  Whan venym melleth with the Sucre\n  And mariage is mad for lucre,\n  Or for the lust or for the hele:\n  What man that schal with outher dele,[87]\n  He mai noght faile to repente.\n    Mi fader, such is myn entente:\n  Bot natheles good is to have,\n  The love which scholde elles spille.\n  Bot god, which wot myn hertes wille,\n  I dar wel take to witnesse,\n  Yit was I nevere for richesse\n  Beset with mariage non;\n  For al myn herte is upon on\n  So frely, that in the persone\n  Stant al my worldes joie al one:\n  I axe nouther Park ne Plowh,\n  Hir love scholde me suffise\n  Withouten other coveitise.\n  Lo now, mi fader, as of this,\n  Touchende of me riht as it is,\n  Mi schrifte I am beknowe plein;\n  And if ye wole oght elles sein,[88]\n  Of covoitise if ther be more\n  In love, agropeth out the sore.\n                              [Sidenote: [FALSE WITNESS AND PERJURY.]]\n  iv. _Fallere cum nequeat propria vir fraude, subornat_\n        _Testes, sit quod eis vera retorta fides._[89]\n      _Sicut agros cupidus dum querit amans mulieres,_\n        _Vult testes falsos falsus habere suos._[90]\n      _Non sine vindicta periurus abibit in eius_\n        _Visu, qui cordis intima cuncta videt._\n      _Fallere periuro non est laudanda puellam_[91]\n        _Gloria, set false condicionis opus._\n    Mi Sone, thou schalt understonde\n  In special tuo conseilours,\n  That ben also hise procurours.\n      [Sidenote: Hic tractat super illis[92] Auaricie speciebus,\n      que falsum Testimonium et Periurium nuncupantur; quorum\n      fraudulenta circumuencio tam in cupiditatis[95] quam in\n      amoris causa sui desiderii propositum quamsepe fallaciter\n      attingit.]\n  The ferst of hem is Falswitnesse,[93]\n  Which evere is redi to witnesse\n  What thing his maister wol him hote:\n  Perjurie is the secounde hote,[94]\n  Which spareth noght to swere an oth,\n  Thogh it be fals and god be wroth.[96]\n  That on schal falswitnesse bere,\n  That other schal the thing forswere,                            2870\n  Whan he is charged on the bok.\n  So what with hepe and what with crok[97]\n  Thei make here maister ofte winne\n  And wol noght knowe what is sinne\n  For coveitise, and thus, men sain,\n  Thei maken many a fals bargain.\n  Ther mai no trewe querele arise\n  In thilke queste and thilke assise,[98]\n  Where as thei tuo the poeple enforme;\n  That upon gold here conscience\n  Thei founde, and take here evidence;\n  And thus with falswitnesse and othes\n  Thei winne hem mete and drinke and clothes.\n    Riht so ther be, who that hem knewe,\n  Of thes lovers ful many untrewe:\n  Nou mai a womman finde ynowe,\n  That ech of hem, whan he schal wowe,\n  Anon he wole his hand doun lein\n  That he wole feith and trouthe bere;\n  And thus he profreth him to swere\n  To serven evere til he die,\n  And al is verai tricherie.\n  For whan the sothe himselven trieth,\n  The more he swerth, the more he lieth;\n  Whan he his feith makth althermest,\n  Than mai a womman truste him lest;\n  For til he mai his will achieve,\n  Thus is the trouthe of love exiled,\n  And many a good womman beguiled.\n    And ek to speke of Falswitnesse,\n  There be nou many suche, I gesse,[100]\n  That lich unto the provisours\n  Thei make here prive procurours,[101]\n  To telle hou ther is such a man,\n  Which is worthi to love and can\n  Al that a good man scholde kunne;\n  The cause in which thei wole procede,\n  And also siker as the crede\n  Thei make of that thei knowen fals.\n  And thus fulofte aboute the hals\n  Love is of false men embraced;\n  Bot love which is so pourchaced\n  Comth afterward to litel pris.\n  Forthi, mi Sone, if thou be wis,\n  Nou thou hast herd this evidence,\n  Oppose, if thou hast ben such on.\n    Nai, god wot, fader, I am non,\n  Ne nevere was; for as men seith,\n  Whan that a man schal make his feith,\n  His herte and tunge moste acorde;\n  For if so be that thei discorde,\n  Thanne is he fals and elles noght:\n  And I dar seie, as of my thoght,\n  In love it is noght descordable\n  And in this wise, fader, I\n  Mai riht wel swere and salvely,[102]\n  That I mi ladi love wel,\n  For that acordeth everydel.\n  It nedeth noght to mi sothsawe\n  That I witnesse scholde drawe,\n  Into this dai for nevere yit[103]\n  Ne mihte it sinke into mi wit,\n  That I my conseil scholde seie\n  To sechen help in such manere,\n  Bot only of mi ladi diere.[105]\n  And thogh a thousend men it wiste,\n  That I hire love, and thanne hem liste\n  With me to swere and to witnesse,\n  Yit were that no falswitnesse;\n  For I dar on this trouthe duelle,\n  I love hire mor than I can telle.\n  Thus am I, fader, gulteles,\n  In youre dom I put it al.[106]\n    Mi Sone, wite in special,\n  It schal noght comunliche faile,\n  Al thogh it for a time availe\n  That Falswitnesse his cause spede,\n  Upon the point of his falshiede\n  It schal wel afterward be kid;\n  Wherof, so as it is betid,\n  Ensample of suche thinges blinde\n                          [Sidenote: [TALE OF ACHILLES AND DEIDAMIA.]]\n    The Goddesse of the See Thetis,\n  Sche hadde a Sone, and his name is\n  Achilles, whom to kepe and warde,\n      [Sidenote: Hic ponit exemplum de illis, qui falsum\n      testificantes amoris innocenciam circumueniunt. Et narrat\n      qualiter Thetis Achillem filium suum adolescentem, muliebri\n      vestitum apparatu, asserens esse puellam inter Regis\n      Lichomedis filias ad educandum produxit. Et sic Achilles\n      decepto Rege filie sue Deidamie socia et cubicularia\n      effectus super ipsam Pirrum genuit; qui postea mire\n      probitatis miliciam assecutus mortem patris sui apud Troiam\n      in Polixenen tirannice vindicauit.]\n  Whil he was yong, as into warde[107]\n  Sche thoghte him salfly to betake,\n  As sche which dradde for his sake[108]\n  Of that was seid in prophecie,[109]\n  That he at Troie scholde die,\n  Whan that the Cite was belein.\n  Sche caste hire wit in sondri wise,\n  Hou sche him mihte so desguise\n  That noman scholde his bodi knowe:\n  And so befell that ilke throwe,\n  Whil that sche thoghte upon this dede,[110]\n  Ther was a king, which Lichomede\n  Was hote, and he was wel begon\n  With faire dowhtres manyon,\n  And duelte fer out in an yle.\n    Nou schalt thou hiere a wonder wyle:                          2980\n  This queene, which the moder was\n  Of Achilles, upon this cas\n  Hire Sone, as he a Maiden were,\n  Let clothen in the same gere\n  Which longeth unto wommanhiede:\n  And he was yong and tok non hiede,\n  Bot soffreth al that sche him dede.\n  Wherof sche hath hire wommen bede\n  And charged be here othes alle,\n  That thei discovere noght this thing,\n  Bot feigne and make a knowleching,\n  Upon the conseil which was nome,\n  In every place wher thei come\n  To telle and to witnesse this,\n  Hou he here ladi dowhter is.[111]\n  And riht in such a maner wise\n  Sche bad thei scholde hire don servise,\n  So that Achilles underfongeth\n  Honour, servise and reverence.\n  For Thetis with gret diligence\n  Him hath so tawht and so afaited,\n  That, hou so that it were awaited,[112]\n  With sobre and goodli contenance\n  He scholde his wommanhiede avance,\n  That non the sothe knowe myhte,\n  Bot that in every mannes syhte\n  He scholde seme a pure Maide.\n  Achilles, which that ilke while\n  Was yong, upon himself to smyle\n  Began, whan he was so besein.\n    And thus, after the bokes sein,\n  With frette of Perle upon his hed,\n  Al freissh betwen the whyt and red,\n  As he which tho was tendre of Age,\n  Stod the colour in his visage,\n  That forto loke upon his cheke\n  He was a womman to beholde.\n  And thanne his moder to him tolde,\n  That sche him hadde so begon\n  Be cause that sche thoghte gon\n  To Lichomede at thilke tyde,\n  Wher that sche seide he scholde abyde[113]\n  Among hise dowhtres forto duelle.\n    Achilles herde his moder telle,\n  And wiste noght the cause why;\n  He was redy to that sche bad,\n  Wherof his moder was riht glad,[114]\n  To Lichomede and forth thei wente.\n  And whan the king knew hire entente,\n  And sih this yonge dowhter there,\n  And that it cam unto his Ere\n  Of such record, of such witnesse,\n  He hadde riht a gret gladnesse\n  Of that he bothe syh and herde,\n  Upon the conseil of the nede.\n  Bot for al that king Lichomede\n  Hath toward him this dowhter take,\n  And for Thetis his moder sake\n  He put hire into compainie[115]\n  To duelle with De\u00efdamie,[116]\n  His oghne dowhter, the eldeste,\n  The faireste and the comelieste\n  Of alle hise doghtres whiche he hadde.\n  And lefte there Achilles feigned,\n  As he which hath himself restreigned\n  In al that evere he mai and can\n  Out of the manere of a man,[117]\n  And tok his wommannysshe chiere,\n  Wherof unto his beddefere\n  De\u00efdamie he hath be nyhte.\n  Wher kinde wole himselve rihte,[118]\n  After the Philosophres sein,\n  And that was thilke time seene.\n  The longe nyhtes hem betuene\n  Nature, which mai noght forbere,\n  Hath mad hem bothe forto stere\n  Thei kessen ferst, and overmore\n  The hihe weie of loves lore\n  Thei gon, and al was don in dede,\n  Wherof lost is the maydenhede;\n  And that was afterward wel knowe.\n  At Troie, wher the Siege lay\n  Upon the cause of Menelay\n  And of his queene dame Heleine,\n  The Gregois hadden mochel peine\n  Alday to fihte and to assaile.\n  Bot for thei mihten noght availe\n  So noble a Cite forto winne,\n  A prive conseil thei beginne,\n  In sondri wise wher thei trete;\n  Thei fellen unto this acord,\n  That Prothe\u00fcs, of his record\n  Which was an Astronomien\n  And ek a gret Magicien,\n  Scholde of his calculacion\n  Seche after constellacion,\n  Hou thei the Cite mihten gete:\n  And he, which hadde noght foryete\n  Of that belongeth to a clerk,\n  So longe his wit aboute he caste,\n  Til that he fond out ate laste,\n  Bot if they hadden Achilles\n  Here werre schal ben endeles.\n  And over that he tolde hem plein\n  In what manere he was besein,\n  And in what place he schal be founde;\n  So that withinne a litel stounde\n  Ulixes forth with Diomede\n  Agamenon togedre sente.\n  Bot Ulixes, er he forth wente,\n  Which was on of the moste wise,\n  Ordeigned hath in such a wise,\n  That he the moste riche aray,\n  Wherof a womman mai be gay,\n  With him hath take manyfold,\n  And overmore, as it is told,\n  An harneis for a lusti kniht,\n  Of swerd, of plate and ek of maile,\n  As thogh he scholde to bataille,\n  He tok also with him be Schipe.\n  And thus togedre in felaschipe\n  Forth gon this Diomede and he\n  In hope til thei mihten se\n  The place where Achilles is.\n    The wynd stod thanne noght amis,\n  Bot evene topseilcole it blew,[121]\n  Wher Lichomede his Regne hadde.\n  The Stieresman so wel hem ladde,\n  That thei ben comen sauf to londe,\n  Wher thei gon out upon the stronde\n  Into the Burgh, wher that thei founde\n  The king, and he which hath facounde,\n  Ulixes, dede the message.\n  Bot the conseil of his corage,\n  Why that he cam, he tolde noght,\n  In what manere he mihte aspie\n  Achilles fro De\u00efdamie\n  And fro these othre that ther were,\n  Full many a lusti ladi there.\n    Thei pleide hem there a day or tuo,\n  And as it was fortuned so,\n  It fell that time in such a wise,\n  To Bachus that a sacrifise\n  Thes yonge ladys scholden make;\n  That comen fro the Siege of Troie,\n  Thei maden wel the more joie.\n  Ther was Revel, ther was daunsinge,\n  And every lif which coude singe\n  Of lusti wommen in the route[122]\n  A freissh carole hath sunge aboute;\n  Bot for al this yit natheles\n  The Greks unknowe of Achilles\n  So weren, that in no degre\n  Ne be his vois, ne be his pas.\n  Ulixes thanne upon this cas[123]\n  A thing of hih Prudence hath wroght:\n  For thilke aray, which he hath broght\n  To yive among the wommen there,\n  He let do fetten al the gere\n  Forth with a knihtes harneis eke,--\n  In al a contre forto seke[124]\n  Men scholden noght a fairer se,--\n  Endlong upon a bord he leide.\n  To Lichomede and thanne he preide\n  That every ladi chese scholde\n  What thing of alle that sche wolde,\n  And take it as be weie of yifte;\n  For thei hemself it scholde schifte,\n  He seide, after here oghne wille.\n    Achilles thanne stod noght stille:\n  Whan he the bryhte helm behield,[125]\n  The swerd, the hauberk and the Schield,                         3170\n  His herte fell therto anon;\n  Of all that othre wolde he non,\n  The knihtes gere he underfongeth,\n  And thilke aray which that belongeth\n  Unto the wommen he forsok.\n  And in this wise, as seith the bok,\n  Thei knowen thanne which he was:\n  For he goth forth the grete pas\n  Into the chambre where he lay;\n  He armeth him in knyhtli wise,\n  That bettre can noman devise,\n  And as fortune scholde falle,\n  He cam so forth tofore hem alle,\n  As he which tho was glad ynowh.\n  But Lichomede nothing lowh,\n  Whan that he syh hou that it ferde,\n  For thanne he wiste wel and herde,\n  His dowhter hadde be forlein;\n  The wonder overgoth his wit.\n  For in Cronique is write yit[126]\n  Thing which schal nevere be foryete,\n  Hou that Achilles hath begete\n  Pirrus upon De\u00efdamie,\n  Wherof cam out the tricherie\n  Of Falswitnesse, whan thei saide[127]\n  Hou that Achilles was a Maide.\n  Bot that was nothing sene tho,\n  Forth with Ulixe and Diomede.\n    Lo, thus was proved in the dede\n  And fulli spoke at thilke while:\n  If o womman an other guile,\n  Wher is ther eny sikernesse?\n  Whan Thetis, which was the goddesse,\n  De\u00efdamie hath so bejaped,\n  I not hou it schal ben ascaped\n  With tho wommen whos innocence[128]\n  Is nou alday thurgh such credence[129]                          3210\n  Deceived ofte, as it is seene,\n  With men that such untrouthe meene.\n  For thei ben slyhe in such a wise,\n  That thei be sleihte and be queintise\n  Of Falswitnesse bringen inne\n  That doth hem ofte forto winne,\n  Wher thei ben noght worthi therto.[130]\n  Forthi, my Sone, do noght so.\n    Mi fader, as of Falswitnesse\n  The trouthe and the matiere expresse,                           3220\n  Touchende of love hou it hath ferd,\n  As ye have told, I have wel herd.\n  Bot for ye seiden otherwise,\n  Hou thilke vice of Covoitise\n  Hath yit Perjurie of his acord,[131]\n  If that you list of som record\n  To telle an other tale also\n  In loves cause of time ago,\n  What thing it is to be forswore,\n  Wherof I mihte ensample take.\n    Mi goode Sone, and for thi sake\n  Touchende of this I schal fulfille\n  Thin axinge at thin oghne wille,\n  And the matiere I schal declare,\n  Hou the wommen deceived are,\n  Whan thei so tendre herte bere,[132]\n  Of that thei hieren men so swere;\n  Bot whan it comth unto thassay,\n  As Jason dede to Medee,[133]\n  Which stant yet of Auctorite\n  In tokne and in memorial;\n  Wherof the tale in special\n  Is in the bok of Troie write,\n  Which I schal do thee forto wite.[134]\n    In Grece whilom was a king,\n  Of whom the fame and knowleching\n  Beleveth yit, and Pele\u00fcs\n      [Sidenote: Hic in amoris causa ponit exemplum contra\n      periuros. Et narrat qualiter Iason, priusquam ad insulam\n      Colchos pro aureo vellere ibidem conquestando transmearet,\n      in amorem et coniugium Medee Regis Othonis filie iuramento\n      firmius se astrinxit; set suo postea completo negocio,\n      cum ipsam secum nauigio in Greciam perduxisset, vbi illa\n      senectam[135] patris sui Esonis in floridam iuuentutem mirabili\n      sciencia reformauit, ipse Iason fidei sue ligamento\n      aliisque beneficiis postpositis, dictam Medeam pro quadam\n      Creusa Regis Creontis filia periurus dereliquit.]\n  That his fortune hir whiel so ladde\n  That he no child his oghne hadde\n  To regnen after his decess.\n  He hadde a brother natheles,\n  Whos rihte name was Eson,\n  And he the worthi kniht Jason\n  Begat, the which in every lond\n  Alle othre passede of his hond\n  In Armes, so that he the beste\n  He soghte worschipe overal.\n  Nou herkne, and I thee telle schal\n  An aventure that he soghte,\n  Which afterward ful dere he boghte.\n    Ther was an yle, which Colchos\n  Was cleped, and therof aros\n  Gret speche in every lond aboute,\n  That such merveile was non oute\n  In al the wyde world nawhere,\n  Ther was a Schiep, as it was told,\n  The which his flees bar al of gold,\n  And so the goddes hadde it set,\n  That it ne mihte awei be fet\n  Be pouer of no worldes wiht:\n  And yit ful many a worthi kniht\n  It hadde assaied, as thei dorste,\n  And evere it fell hem to the worste.\n  Bot he, that wolde it noght forsake,\n  To do what thing therto belongeth,[136]\n  This worthi Jason, sore alongeth\n  To se the strange regiouns\n  And knowe the condiciouns\n  Of othre Marches, where he wente;\n  And for that cause his hole entente\n  He sette Colchos forto seche,\n  And therupon he made a speche\n  To Pele\u00fcs his Em the king.\n  And schop anon for his passage,\n  And suche as were of his lignage,\n  With othre knihtes whiche he ches,\n  With him he tok, and Hercules,\n  Which full was of chivalerie,[138]\n  With Jason wente in compaignie;\n  And that was in the Monthe of Maii,\n  Whan colde stormes were away.\n  The wynd was good, the Schip was yare,\n  Thei tok here leve, and forth thei fare[139]                    3300\n  Toward Colchos: bot on the weie\n  What hem befell is long to seie;\n  Hou Lamedon the king of Troie,\n  Which oghte wel have mad hem joie,[140]\n  Whan thei to reste a while him preide,\n  Out of his lond he hem congeide;[141]\n  And so fell the dissencion,\n  Which after was destruccion\n  Of that Cite, as men mai hiere:\n  Bot thus this[142] worthi folk Gregeis[143]\n  Fro that king, which was noght curteis,\n  And fro his lond with Sail updrawe\n  Thei wente hem forth, and many a sawe\n  Thei made and many a gret manace,\n  Til ate laste into that place\n  Which as thei soghte thei aryve,\n  And striken Sail, and forth as blyve\n  Thei sente unto the king and tolden\n  Who weren ther and what thei wolden.                            3320\n  O\u00ebtes, which was thanne king,[144]\n  Whan that he herde this tyding\n  Of Jason, which was comen there,\n  And of these othre, what thei were,\n  He thoghte don hem gret worschipe:\n  For thei anon come out of Schipe,\n  And strawht unto the king thei wente,\n  And be the hond Jason he hente,\n  And that was ate paleis gate,\n  Toward Jason to don him chiere;\n  And he, whom lacketh no manere,\n  Whan he the king sih in presence,\n  Yaf him ayein such reverence\n  As to a kinges stat belongeth.\n  And thus the king him underfongeth,\n  And Jason in his arm he cawhte,\n  And forth into the halle he strawhte,\n  And ther they siete and spieke of thinges,\n  Why he was come, and faire him preide\n  To haste his time, and the kyng seide,\n  \u2018Jason, thou art a worthi kniht,\n  Bot it lith in no mannes myht\n  To don that thou art come fore:\n  Ther hath be many a kniht forlore\n  Of that thei wolden it assaie.\u2019\n  Bot Jason wolde him noght esmaie,\n  And seide, \u2018Of every worldes cure\n  Per aunter wel, per aunter wo:\n  Bot hou as evere that it go,\n  It schal be with myn hond assaied.\u2019\n  The king tho hield him noght wel paied,\n  For he the Grekes sore dredde,\n  In aunter, if Jason ne spedde,\n  He mihte therof bere a blame;\n  For tho was al the worldes fame\n  In Grece, as forto speke of Armes.\n  Forthi he dredde him of his harmes,                             3360\n  And gan to preche him and to preie;\n  Bot Jason wolde noght obeie,\n  Bot seide he wolde his porpos holde\n  For ought that eny man him tolde.\n  The king, whan he thes wordes herde,[146]\n  And sih hou that this kniht ansuerde,\n  Yit for he wolde make him glad,\n  After Medea gon he bad,\n  Which was his dowhter, and sche cam.\n  Whan he hire sih, ayein hire goth;\n  And sche, which was him nothing loth,\n  Welcomede him into that lond,\n  And softe tok him be the hond,\n  And doun thei seten bothe same.\n  Sche hadde herd spoke of his name[147]\n  And of his grete worthinesse;\n  Forthi sche gan hir yhe impresse\n  Upon his face and his stature,\n  Was so wel farende as was he.\n  And Jason riht in such degre\n  Ne mihte noght withholde his lok,\n  Bot so good hiede on hire he tok,\n  That him ne thoghte under the hevene\n  Of beaute sawh he nevere hir evene,\n  With al that fell to wommanhiede.\n  Thus ech of other token hiede,\n  Thogh ther no word was of record;\n  Ben set to love, bot as tho\n  Ther mihten be no wordes mo.\n  The king made him gret joie and feste,[148]\n  To alle his men he yaf an heste,\n  So as thei wolde his thonk deserve,\n  That thei scholde alle Jason serve,\n  Whil that he wolde there duelle.\n  And thus the dai, schortly to telle,\n  With manye merthes thei despente,\n  Til nyht was come, and tho thei wente,                          3400\n  Echon of other tok his leve,\n  Whan thei no lengere myhten leve.\n  I not hou Jason that nyht slep,\n  Bot wel I wot that of the Schep,\n  For which he cam into that yle,\n  He thoghte bot a litel whyle;\n  Al was Medea that he thoghte,\n  So that in many a wise he soghte\n  His witt wakende er it was day,\n  Som time thus, som time so,\n  As he was stered to and fro\n  Of love, and ek of his conqueste\n  As he was holde of his beheste.\n  And thus he ros up be the morwe\n  And tok himself seint John to borwe,\n  And seide he wolde ferst beginne\n  At love, and after forto winne\n  The flees of gold, for which he com,\n    Medea riht the same wise,\n  Til dai cam that sche moste arise,[149]\n  Lay and bethoughte hire al the nyht,\n  Hou sche that noble worthi kniht\n  Be eny weie mihte wedde:\n  And wel sche wiste, if he ne spedde\n  Of thing which he hadde undertake,\n  Sche mihte hirself no porpos take;\n  For if he deide of his bataile,\n  To geten him, whan he were ded.\n  Thus sche began to sette red\n  And torne aboute hir wittes alle,\n  To loke hou that it mihte falle\n  That sche with him hadde a leisir\n  To speke and telle of hir desir.\n  And so it fell that same day[150]\n  That Jason with that suete may\n  Togedre sete and hadden space\n  To speke, and he besoughte hir grace.[151]                      3440\n  And sche his tale goodli herde,\n  And afterward sche him ansuerde\n  And seide, \u2018Jason, as thou wilt,\n  Thou miht be sauf, thou miht be spilt;\n  For wite wel that nevere man,\n  Bot if he couthe that I can,\n  Ne mihte that fortune achieve\n  For which thou comst: bot as I lieve,\n  If thou wolt holde covenant\n  I schal thi lif and honour save,\n  That thou the flees of gold schalt have.\u2019\n  He seide, \u2018Al at youre oghne wille,\n  Ma dame, I schal treuly fulfille\n  Youre heste, whil mi lif mai laste.\u2019\n  Thus longe he preide, and ate laste\n  Sche granteth, and behihte him this,\n  That whan nyht comth and it time is,\n  Sche wolde him sende certeinly\n  Al one into hire chambre bringe.\n  He thonketh hire of that tidinge,\n  For of that grace him is begonne\n  Him thenkth alle othre thinges wonne.\n    The dai made ende and lost his lyht,[152]\n  And comen was the derke nyht,\n  Which al the daies yhe blente.\n  Jason tok leve and forth he wente,\n  And whan he cam out of the pres,\n  And tolde him hou it was betid,\n  And preide it scholde wel ben hid,[153]\n  And that he wolde loke aboute,\n  Therwhiles that he schal ben oute.\n  Thus as he stod and hiede nam,\n  A Mayden fro Medea cam\n  And to hir chambre Jason ledde,\n  Wher that he fond redi to bedde\n  The faireste and the wiseste eke;\n  And sche with simple chiere and meke,                           3480\n  Whan sche him sih, wax al aschamed.[154]\n  Tho was here tale newe entamed;[155]\n  For sikernesse of Mariage\n  Sche fette forth a riche ymage,[156]\n  Which was figure of Jupiter,\n  And Jason swor and seide ther,\n  That also wiss god scholde him helpe,\n  That if Medea dede him helpe,\n  That he his pourpos myhte wtnne,\n  Thei scholde nevere parte atwinne,[157]                         3490\n  Bot evere whil him lasteth lif,\n  He wolde hire holde for his wif.\n  And with that word thei kisten bothe;\n  And for thei scholden hem unclothe,\n  Ther cam a Maide, and in hir wise\n  Sche dede hem bothe full servise,\n  Til that thei were in bedde naked:\n  I wot that nyht was wel bewaked,\n  Thei hadden bothe what thei wolde.\n  And thanne of leisir sche him tolde,                            3500\n  And gan fro point to point enforme\n  Of his bataile and al the forme,\n  Which as he scholde finde there,\n  Whan he to thyle come were.\n    Sche seide, at entre of the pas\n  Hou Mars, which god of Armes was,\n  Hath set tuo Oxen sterne and stoute,\n  That caste fyr and flamme aboute\n  Bothe at the mouth and ate nase,\n  What thing that passeth hem betwene:\n  And forthermore upon the grene\n  Ther goth the flees of gold to kepe\n  A Serpent, which mai nevere slepe.\n  Thus who that evere scholde it winne,\n  The fyr to stoppe he mot beginne,\n  Which that the fierce bestes caste,[158]\n  And daunte he mot hem ate laste,\n  So that he mai hem yoke and dryve;\n  The Serpent with such strengthe assaile,\n  That he mai slen him be bataile;\n  Of which he mot the teth outdrawe,\n  As it belongeth to that lawe,\n  And thanne he mot tho Oxen yoke,\n  Til thei have with a plowh tobroke\n  A furgh of lond, in which arowe\n  The teth of thaddre he moste sowe,\n  And therof schule arise knihtes\n  Of hem is noght to taken hiede,\n  For ech of hem in hastihiede\n  Schal other slen with dethes wounde:[159]\n  And thus whan thei ben leid to grounde,[160]\n  Than mot he to the goddes preie,\n  And go so forth and take his preie.\n  Bot if he faile in eny wise\n  Of that ye hiere me devise,\n  Ther mai be set non other weie,\n  \u2018Nou have I told the peril al:\n  I woll you tellen forth withal,\u2019\n  Quod Medea to Jason tho,\n  \u2018That ye schul knowen er ye go,\n  Ayein the venym and the fyr[161]\n  What schal ben the recoverir.\n  Bot, Sire, for it is nyh day,\n  Ariseth up, so that I may\n  Delivere you what thing I have,\n  That mai youre lif and honour save.\u2019                            3550\n  Thei weren bothe loth to rise,\n  Bot for thei weren bothe wise,\n  Up thei arisen ate laste:\n  Jason his clothes on him caste\n  And made him redi riht anon,\n  And sche hir scherte dede upon\n  And caste on hire a mantel clos,\n  Withoute more and thanne aros.\n  Tho tok sche forth a riche Tye\n  Out of the which sche nam a Ring,\n  The Ston was worth al other thing.\n  Sche seide, whil he wolde it were,\n  Ther myhte no peril him dere,\n  In water mai it noght be dreynt,\n  Wher as it comth the fyr is queynt,\n  It daunteth ek the cruel beste,\n  Ther may no qued that man areste,\n  Wher so he be on See or lond,\n  Which hath that ring upon his hond:                             3570\n  And over that sche gan to sein,\n  That if a man wol ben unsein,\n  Withinne his hond hold clos the Ston,\n  And he mai invisible gon.\n  The Ring to Jason sche betauhte,\n  And so forth after sche him tauhte\n  What sacrifise he scholde make;\n  And gan out of hire cofre take\n  Him thoughte an hevenely figure,\n  Was wroght, and ek it was thurgh write\n  With names, which be scholde wite,[162]\n  As sche him tauhte tho to rede;\n  And bad him, as he wolde spede,\n  Withoute reste of eny while,\n  Whan he were londed in that yle,\n  He scholde make his sacrifise\n  And rede his carecte in the wise\n  As sche him tauhte, on knes doun bent,\n  For so scholde he the goddes plese\n  And winne himselven mochel ese.\n  And whanne he hadde it thries rad,\n  To opne a buiste sche him bad,\n  Which sche ther tok him in present,\n  And was full of such oignement,\n  That ther was fyr ne venym non\n  That scholde fastnen him upon,\n  Whan that he were enoynt withal.[163]\n  Forthi sche tauhte him hou he schal                             3600\n  Enoignte his armes al aboute,\n  And for he scholde nothing doute,\n  Sche tok him thanne a maner glu,\n  The which was of so gret vertu,\n  That where a man it wolde caste,\n  It scholde binde anon so faste\n  That noman mihte it don aweie.\n  And that sche bad be alle weie\n  He scholde into the mouthes throwen\n  Therof to stoppen the malice;\n  The glu schal serve of that office.\n  And over that hir oignement,\n  Hir Ring and hir enchantement\n  Ayein the Serpent scholde him were,\n  Til he him sle with swerd or spere:\n  And thanne he may saufliche ynowh\n  His Oxen yoke into the plowh\n  And the teth sowe in such a wise,[164]\n  And ech of other doun be leid\n  In such manere as I have seid.\n    Lo, thus Medea for Jason\n  Ordeigneth, and preith therupon\n  That he nothing foryete scholde,\n  And ek sche preith him that he wolde,\n  Whan he hath alle his Armes don,\n  To grounde knele and thonke anon\n  The goddes, and so forth be ese\n  And whanne he hadde it sesed so,\n  That thanne he were sone ago\n  Withouten eny tariynge.\n    Whan this was seid, into wepinge\n  Sche fell, as sche that was thurgh nome\n  With love, and so fer overcome,\n  That al hir world on him sche sette.\n  Bot whan sche sih ther was no lette,\n  That he mot nedes parte hire fro,\n  An hundred time and gan him kisse,\n  And seide, \u2018O, al mi worldes blisse,\n  Mi trust, mi lust, mi lif, min hele,\n  To be thin helpe in this querele\n  I preie unto the goddes alle.\u2019\n  And with that word sche gan doun falle\n  On swoune, and he hire uppe nam,[165]\n  And forth with that the Maiden cam,\n  And thei to bedde anon hir broghte,\n  And to hire seide in this manere:\n  \u2018Mi worthi lusti ladi dere,\n  Conforteth you, for be my trouthe\n  It schal noght fallen in mi slouthe\n  That I ne wol thurghout fulfille\n  Youre hestes at youre oghne wille.\n  And yit I hope to you bringe\n  Withinne a while such tidinge,\n  The which schal make ous bothe game.\u2019\n  Whan that he wiste it was nyh dai,\n  He seide, \u2018A dieu, mi swete mai.\u2019\n  And forth with him he nam his gere,\n  Which as sche hadde take him there,\n  And strauht unto his chambre he wente,[166]\n  And goth to bedde and slep him hente,\n  And lay, that noman him awok,\n  For Hercules hiede of him tok,[167]\n  Til it was undren hih and more.[168]\n  And sodeinliche abreide of slep;[169]\n  And thei that token of him kep,\n  His chamberleins, be sone there,\n  And maden redi al his gere,\n  And he aros and to the king\n  He wente, and seide hou to that thing\n  For which he cam he wolde go.\n  The king therof was wonder wo,[170]\n  And for he wolde him fain withdrawe,\n  Bot Jason wolde it noght recorde,\n  And ate laste thei acorde.\n  Whan that he wolde noght abide,\n  A Bot was redy ate tyde,\n  In which this worthi kniht of Grece\n  Ful armed up at every piece,\n  To his bataile which belongeth,\n  Tok ore on honde and sore him longeth,[171]\n  Til he the water passed were.\n  He set him on his knes doun strauht,[172]\n  And his carecte, as he was tawht,\n  He radde, and made his sacrifise,\n  And siththe enoignte him in that wise,\n  As Medea him hadde bede;\n  And thanne aros up fro that stede,\n  And with the glu the fyr he queynte,\n  And anon after he atteinte\n  The grete Serpent and him slowh.\n  For that Serpent made him travaile\n  So harde and sore of his bataile,\n  That nou he stod and nou he fell:\n  For longe time it so befell,\n  That with his swerd ne with his spere[173]\n  He mihte noght that Serpent dere.[174]\n  He was so scherded al aboute,\n  It hield all eggetol withoute,\n  He was so ruide and hard of skin,\n  Venym and fyr togedre he caste,\n  That he Jason so sore ablaste,\n  That if ne were his oignement,\n  His Ring and his enchantement,\n  Which Medea tok him tofore,\n  He hadde with that worm be lore;\n  Bot of vertu which therof cam\n  Jason the Dragon overcam.\n  And he anon the teth outdrouh,\n  With which he brak a piece of lond\n  And sieu hem with his oghne hond.\n  Tho mihte he gret merveile se:\n  Of every toth in his degre\n  Sprong up a kniht with spere and schield,\n  Of whiche anon riht in the field\n  Echon slow other; and with that\n  Jason Medea noght foryat,\n  On bothe his knes he gan doun falle,\n  The Flees he tok and goth to Bote,\n  The Sonne schyneth bryhte and hote,\n  The Flees of gold schon forth withal,\n  The water glistreth overal.\n    Medea wepte and sigheth ofte,\n  And stod upon a Tour alofte:\n  Al prively withinne hirselve,\n  Ther herde it nouther ten ne tuelve,\n  Sche preide, and seide, \u2018O, god him spede,\n  The kniht which hath mi maidenhiede!\u2019                           3740\n  And ay sche loketh toward thyle.\n  Bot whan sche sih withinne a while[176]\n  The Flees glistrende ayein the Sonne,\n  Sche saide, \u2018Ha lord, now al is wonne,[177]\n  Mi kniht the field hath overcome:\n  Nou wolde god he were come;\n  Ha lord, that he ne were alonde!\u2019[178]\n  Bot I dar take this on honde,\n  If that sche hadde wynges tuo,\n  Sche wolde have flowe unto him tho                              3750\n  Strawht ther he was into the Bot.[179]\n    The dai was clier, the Sonne hot,\n  The Gregeis weren in gret doute,\n  The whyle that here lord was oute:\n  Thei wisten noght what scholde tyde,\n  Bot waiten evere upon the tyde,\n  To se what ende scholde falle.\n  Ther stoden ek the nobles alle\n  Forth with the comun of the toun;\n  Thei weren war withinne a throwe,\n  Wher cam the bot, which thei wel knowe,\n  And sihe hou Jason broghte his preie.\n  And tho thei gonnen alle seie,\n  And criden alle with o stevene,[180]\n  \u2018Ha, wher was evere under the hevene\n  So noble a knyht as Jason is?\u2019\n  And welnyh alle seiden this,\n  That Jason was a faie kniht,\n  The Flees of gold so forto winne;\n  And thus to talen thei beginne.[181]\n  With that the king com forth anon,\n  And sih the Flees, hou that it schon;\n  And whan Jason cam to the lond,\n  The king himselve tok his hond\n  And kist him, and gret joie him made.\n  The Gregeis weren wonder glade,\n  And of that thing riht merie hem thoghte,\n  And forth with hem the Flees thei broghte,                      3780\n  And ech on other gan to leyhe;\n  Bot wel was him that mihte neyhe,\n  To se therof the proprete.\n  And thus thei passen the cite\n  And gon unto the Paleis straght.\n    Medea, which foryat him naght,\n  Was redy there, and seide anon,\n  \u2018Welcome, O worthi kniht Jason.\u2019\n  Sche wolde have kist him wonder fayn,\n  It was noght the manere as tho,[182]\n  Forthi sche dorste noght do so.\n  Sche tok hire leve, and Jason wente\n  Into his chambre, and sche him sente\n  Hire Maide to sen hou he ferde;\n  The which whan that sche sih and herde,[183]\n  Hou that he hadde faren oute\n  And that it stod wel al aboute,[184]\n  Sche tolde hire ladi what sche wiste,\n  And sche for joie hire Maide kiste.                             3800\n  The bathes weren thanne araied,\n  With herbes tempred and assaied,\n  And Jason was unarmed sone\n  And dede as it befell to done:\n  Into his bath he wente anon\n  And wyssh him clene as eny bon;\n  He tok a sopp, and oute he cam,\n  And on his beste aray he nam,\n  And kempde his hed, whan he was clad,\n  And goth him forth al merie and glad                            3810\n  Riht strawht into the kinges halle.\n  The king cam with his knihtes alle\n  And maden him glad welcominge;\n  And he hem tolde the tidinge[185]\n  Of this and that, hou it befell,\n  Whan that he wan the schepes fell.\n    Medea, whan sche was asent,\n  Com sone to that parlement,\n  And whan sche mihte Jason se,\n  Ther was no joie forto seche,\n  Of him mad every man a speche,[186]\n  Som man seide on, som man seide other;[187]\n  Bot thogh he were goddes brother\n  And mihte make fyr and thonder,\n  Ther mihte be nomore wonder\n  Than was of him in that cite.\n  Echon tauhte other, \u2018This is he,\n  Which hath in his pouer withinne\n  Lo, hier the beste of alle goode.\u2019\n  Thus saiden thei that there stode,\n  And ek that walkede up and doun,\n  Bothe of the Court and of the toun.\n    The time of Souper cam anon,\n  Thei wisshen and therto thei gon,\n  Medea was with Jason set:\n  Tho was ther many a deynte fet\n  And set tofore hem on the bord,\n  Which was ther spoke among hem tuo,\n  So as thei dorste speke tho.\n  Bot thogh thei hadden litel space,\n  Yit thei acorden in that place\n  Hou Jason scholde come at nyht,\n  Whan every torche and every liht\n  Were oute, and thanne of other thinges[188]\n  Thei spieke aloud for supposinges\n  Of hem that stoden there aboute:\n  If that it be wisly governed[189]\n  Of hem that ben of love lerned.\n    Whan al was don, that dissh and cuppe\n  And cloth and bord and al was uppe,\n  Thei waken whil hem lest to wake,\n  And after that thei leve take\n  And gon to bedde forto reste.\n  And whan him thoghte for the beste,\n  That every man was faste aslepe,\n  Goth forth stalkende al prively\n  Unto the chambre, and redely\n  Ther was a Maide, which him kepte.\n  Medea wok and nothing slepte,\n  Bot natheles sche was abedde,\n  And he with alle haste him spedde\n  And made him naked and al warm.\n  Anon he tok hire in his arm:\n  What nede is forto speke of ese?\n  So that thei hadden joie ynow:\n  And tho thei setten whanne and how\n  That sche with him awey schal stele.\n  With wordes suche and othre fele\n  Whan al was treted to an ende,\n  Jason tok leve and gan forth wende\n  Unto his oughne chambre in pes;\n  Ther wiste it non bot Hercules.\n    He slepte and ros whan it was time,[190]\n  And whanne it fell towardes prime,                              3880\n  He tok to him suche as he triste\n  In secre, that non other wiste,\n  And told hem of his conseil there,[191]\n  And seide that his wille were\n  That thei to Schipe hadde alle thinge\n  So priveliche in thevenynge,\n  That noman mihte here dede aspie\n  Bot tho that were of compaignie:[192]\n  For he woll go withoute leve,\n  Bot he ne wolde at thilke throwe\n  The king or queene scholde it knowe.\n  Thei saide, \u2018Al this schal wel be do:\u2019\n  And Jason truste wel therto.\n    Medea in the mene while,\n  Which thoghte hir fader to beguile,\n  The Tresor which hir fader hadde\n  With hire al priveli sche ladde,\n  And with Jason at time set\n  And straght sche goth hire unto schipe\n  Of Grece with that felaschipe,\n  And thei anon drowe up the Seil.\n  And al that nyht this was conseil,\n  Bot erly, whan the Sonne schon,\n  Men syhe hou that thei were agon,\n  And come unto the king and tolde:\n  And he the sothe knowe wolde,\n  And axeth where his dowhter was.\n  Sche was ago. The moder wepte,\n  The fader as a wod man lepte,\n  And gan the time forto warie,\n  And swor his oth he wol noght tarie,[193]\n  That with Caliphe and with galeie\n  The same cours, the same weie,\n  Which Jason tok, he wolde take,\n  If that he mihte him overtake.\n  To this thei seiden alle yee:\n  And alle, as who seith, at a word\n  Thei gon withinne schipes bord,\n  The Sail goth up, and forth thei strauhte.\n  Bot non espleit therof thei cauhte,\n  And so thei tornen hom ayein,\n  For al that labour was in vein.\n    Jason to Grece with his preie\n  Goth thurgh the See the rihte weie:\n  Whan he ther com and men it tolde,\n  Eson, whan that he wiste of this,\n  Hou that his Sone comen is,\n  And hath achieved that he soughte\n  And hom with him Medea broughte,\n  In al the wyde world was non\n  So glad a man as he was on.\n  Togedre ben these lovers tho,\n  Til that thei hadden sones tuo,\n  Wherof thei weren bothe glade,\n  To sen thencress of his lignage;\n  For he was of so gret an Age,\n  That men awaiten every day,\n  Whan that he scholde gon away.\n  Jason, which sih his fader old,\n  Upon Medea made him bold,\n  Of art magique, which sche couthe,\n  And preith hire that his fader youthe\n  Sche wolde make ayeinward newe:\n  And sche, that was toward him trewe,                            3950\n  Behihte him that sche wolde it do,\n  Whan that sche time sawh therto.\n  Bot what sche dede in that matiere\n  It is a wonder thing to hiere,\n  Bot yit for the novellerie\n  I thenke tellen a partie.[194]\n      [Sidenote: Nota quibus medicamentis Esonem senectute\n      decrepitum ad sue iuuentutis adolescenciam prudens Medea\n      reduxit.]\n    Thus it befell upon a nyht,\n  Whan ther was noght bot sterreliht,\n  Sche was vanyssht riht as hir liste,\n  And that was ate mydnyht tyde.\n  The world was stille on every side;[196]\n  With open hed and fot al bare,\n  Hir her tosprad sche gan to fare,[197]\n  Upon hir clothes gert sche was,\n  Al specheles and on the gras[198]\n  Sche glod forth as an Addre doth:\n  Non otherwise sche ne goth,\n  Til sche cam to the freisshe flod,\n  Thries sche torned hire aboute,\n  And thries ek sche gan doun loute\n  And in the flod sche wette hir her,\n  And thries on the water ther\n  Sche gaspeth with a drecchinge onde,[199]\n  And tho sche tok hir speche on honde.\n  Ferst sche began to clepe and calle\n  Upward unto the sterres alle,\n  To Wynd, to Air, to See, to lond\n  Sche preide, and ek hield up hir hond                           3980\n  To Echates, and gan to crie,\n  Which is goddesse of Sorcerie.\n  Sche seide, \u2018Helpeth at this nede,\n  And as ye maden me to spede,\n  Whan Jason cam the Flees to seche,\n  So help me nou, I you beseche.\u2019\n  With that sche loketh and was war,\n  Doun fro the Sky ther cam a char,\n  The which Dragouns aboute drowe:\n  And up sche styh, and faire and wel\n  Sche drof forth bothe char and whel[201]\n  Above in thair among the Skyes.\n  The lond of Crete and tho parties\n  Sche soughte, and faste gan hire hye,\n  And there upon the hulles hyhe\n  Of Othrin and Olimpe also,\n  And ek of othre hulles mo,\n  Sche fond and gadreth herbes suote,\n  And manye with a knyf sche scherth,\n  And alle into hir char sche berth.\n  Thus whan sche hath the hulles sought,\n  The flodes ther foryat sche nought,\n  Eridian and Amphrisos,\n  Peneie and ek Sperche\u00efdos,[202]\n  To hem sche wente and ther sche nom\n  Bothe of the water and the fom,[203]\n  The sond and ek the smale stones,\n  Whiche as sche ches out for the nones,                          4010\n  And of the rede See a part,\n  That was behovelich to hire art,\n  Sche tok, and after that aboute\n  Sche soughte sondri sedes oute\n  In feldes and in many greves,\n  And ek a part sche tok of leves:\n  Bot thing which mihte hire most availe\n  Sche fond in Crete and in Thessaile.\n    In daies and in nyhtes Nyne,\n  With gret travaile and with gret pyne,[204]                     4020\n  Sche was pourveid of every piece,\n  And torneth homward into Grece.\n  Before the gates of Eson\n  Hir char sche let awai to gon,[205]\n  And tok out ferst that was therinne;\n  For tho sche thoghte to beginne\n  Such thing as semeth impossible,\n  And made hirselven invisible,\n  As sche that was with Air enclosed[206]\n  Sche tok up turves of the lond\n  Withoute helpe of mannes hond,\n  Al heled with the grene gras,\n  Of which an Alter mad ther was\n  Unto Echates the goddesse\n  Of art magique and the maistresse,\n  And eft an other to Juvente,\n  As sche which dede hir hole entente.\n  Tho tok sche fieldwode and verveyne,\n  Of which anon withoute let\n  These alters ben aboute set:\n  Tuo sondri puttes faste by[207]\n  Sche made, and with that hastely\n  A wether which was blak sche slouh,\n  And out therof the blod sche drouh\n  And dede into the pettes tuo;\n  Warm melk sche putte also therto\n  With hony meynd: and in such wise[208]\n  And cride and preide forth withal\n  To Pluto the god infernal,\n  And to the queene Proserpine.\n  And so sche soghte out al the line\n  Of hem that longen to that craft,\n  Behinde was no name laft,\n  And preide hem alle, as sche wel couthe,\n  To grante Eson his ferste youthe.\n    This olde Eson broght forth was tho,\n  Upon peril that mihte falle;\n  And with that word thei wenten alle,\n  And leften there hem tuo al one.\n  And tho sche gan to gaspe and gone,\n  And made signes manyon,\n  And seide hir wordes therupon;\n  So that with spellinge of hir charmes[209]\n  Sche tok Eson in bothe hire armes,\n  And made him forto slepe faste,\n  The blake wether tho sche tok,\n  And hiewh the fleissh, as doth a cok;[210]\n  On either alter part sche leide,[211]\n  And with the charmes that sche seide\n  A fyr doun fro the Sky alyhte\n  And made it forto brenne lyhte.\n  Bot whan Medea sawh it brenne,\n  Anon sche gan to sterte and renne\n  The fyri aulters al aboute:\n  More wylde than sche semeth ther:\n  Aboute hir schuldres hyng hir her,\n  As thogh sche were oute of hir mynde\n  And torned in an other kynde.\n  Tho lay ther certein wode cleft,\n  Of which the pieces nou and eft\n  Sche made hem in the pettes wete,\n  And put hem in the fyri hete,[212]\n  And tok the brond with al the blase,\n  Aboute Eson, ther as he slepte;\n  And eft with water, which sche kepte,\n  Sche made a cercle aboute him thries,\n  And eft with fyr of sulphre twyes:\n  Ful many an other thing sche dede,\n  Which is noght writen in this stede.\n  Bot tho sche ran so up and doun,\n  Sche made many a wonder soun,\n  Somtime lich unto the cock,\n  Somtime kacleth as a Hen,\n  Somtime spekth as don the men:\n  And riht so as hir jargoun strangeth,\n  In sondri wise hir forme changeth,\n  Sche semeth faie and no womman;\n  For with the craftes that sche can[213]\n  Sche was, as who seith, a goddesse,\n  And what hir liste, more or lesse,\n  Sche dede, in bokes as we finde,\n  Bot who that wole of wondres hiere,\n  What thing sche wroghte in this matiere,\n  To make an ende of that sche gan,[215]\n  Such merveile herde nevere man.\n    Apointed in the newe Mone,\n  Whan it was time forto done,\n  Sche sette a caldron on the fyr,\n  In which was al the hole atir,\n  Wheron the medicine stod,\n  And let it buile in such a plit,\n  Til that sche sawh the spume whyt;\n  And tho sche caste in rynde and rote,\n  And sed and flour that was for bote,\n  With many an herbe and many a ston,\n  Wherof sche hath ther many on:\n  And ek Cimpheius the Serpent\n  To hire hath alle his scales lent,\n  Chelidre hire yaf his addres skin,[216]\n  A part ek of the horned Oule,\n  The which men hiere on nyhtes houle;\n  And of a Raven, which was told\n  Of nyne hundred wynter old,\n  Sche tok the hed with al the bile;\n  And as the medicine it wile,\n  Sche tok therafter the bouele[217]\n  Of the Seewolf, and for the hele[218]\n  Of Eson, with a thousand mo\n  In that Caldroun togedre as blyve\n  Sche putte, and tok thanne of Olyve\n  A drie branche hem with to stere,\n  The which anon gan floure and bere\n  And waxe al freissh and grene ayein.\n  Whan sche this vertu hadde sein,\n  Sche let the leste drope of alle\n  Upon the bare flor doun falle;\n  Anon ther sprong up flour and gras,\n  And wox anon al medwe grene,[220]\n  So that it mihte wel be sene.[221]\n  Medea thanne knew and wiste\n  Hir medicine is forto triste,\n  And goth to Eson ther he lay,\n  And tok a swerd was of assay,\n  With which a wounde upon his side\n  Sche made, that therout mai slyde\n  The blod withinne, which was old\n  And sek and trouble and fieble and cold.[222]                   4160\n  And tho sche tok unto his us[223]\n  Of herbes al the beste jus,\n  And poured it into his wounde;\n  That made his veynes fulle and sounde:\n  And tho sche made his wounde clos,\n  And tok his hand, and up he ros;\n  And tho sche yaf him drinke a drauhte,\n  Of which his youthe ayein he cauhte,\n  His hed, his herte and his visage\n  Hise hore heres were away,\n  And lich unto the freisshe Maii,\n  Whan passed ben the colde schoures,\n  Riht so recovereth he his floures.\n    Lo, what mihte eny man devise,\n  A womman schewe in eny wise\n  Mor hertly love in every stede,[224]\n  Than Medea to Jason dede?\n  Ferst sche made him the flees to winne,\n  And after that fro kiththe and kinne                            4180\n  With gret tresor with him sche stal,\n  And to his fader forth withal\n  His Elde hath torned into youthe,\n  Which thing non other womman couthe:\n  Bot hou it was to hire aquit,\n  The remembrance duelleth yit.[225]\n    King Pele\u00fcs his Em was ded,\n  Jason bar corone on his hed,\n  Medea hath fulfild his wille:\n  Bot whanne he scholde of riht fulfille                          4190\n  The trouthe, which to hire afore\n  He hadde in thyle of Colchos swore,\n  Tho was Medea most deceived.\n  For he an other hath received,\n  Which dowhter was to king Creon,\n  Creusa sche hihte, and thus Jason,\n  As he that was to love untrewe,\n  Medea lefte and tok a newe.\n  Bot that was after sone aboght:\n  Of cloth of gold a mantel riche,\n  Which semeth worth a kingesriche,\n  And that was unto Creusa sent\n  In name of yifte and of present,\n  For Sosterhode hem was betuene;\n  And whan that yonge freisshe queene\n  That mantel lappeth hire aboute,\n  Anon therof the fyr sprong oute\n  And brente hir bothe fleissh and bon.\n  With bothe his Sones on hire hond,\n  And seide, \u2018O thou of every lond\n  The moste untrewe creature,\n  Lo, this schal be thi forfeture.\u2019\n  With that sche bothe his Sones slouh\n  Before his yhe, and he outdrouh\n  His swerd and wold have slayn hir tho,[226]\n  Bot farewel, sche was ago\n  Unto Pallas the Court above,\n  As sche that was with that goddesse,\n  And he was left in gret destresse.\n    Thus miht them se what sorwe it doth\n  To swere an oth which is noght soth,\n  In loves cause namely.\n  Mi Sone, be wel war forthi,\n  And kep that thou be noght forswore:\n  For this, which I have told tofore,\n  Ovide telleth everydel.\n  For I have herde it ofte seie[227]\n  Hou Jason tok the flees aweie\n  Fro Colchos, bot yit herde I noght\n  Be whom it was ferst thider broght.\n  And for it were good to hiere,\n  If that you liste at mi preiere\n  To telle, I wolde you beseche.\n    Mi Sone, who that wole it seche,\n  In bokes he mai finde it write;\n  In the manere as thou hast preid\n  I schal the telle hou it is seid.\n                              [Sidenote: [TALE OF PHRIXUS AND HELLE.]]\n    The fame of thilke schepes fell,[228]\n  Which in Colchos, as it befell,\n      [Sidenote: Nota qualiter aureum vellus in partes insule\n      Colchos primo deuenit. Athemas Rex Philen habuit coniugem,\n      ex qua Frixum et Hellen genuit: mortua autem[229] Philen Athemas\n      Ynonem Regis Cadmi filiam postea in vxorem duxit, que more\n      Nouerce dictos infantes in tantum recollegit odium, quod\n      ambos in mare proici penes Regem procurauit. Vnde Iuno\n      compaciens quendam Arietem grandem aureo vestitum vellere\n      ad litus natantem destinauit; super cuius dorsum pueros\n      apponi iussit. Quo facto Aries super vndas regressus cum\n      solo Frixo sibi adherente in Colchos applicuit, vbi Iuno\n      dictum Arietem cum suo vellere,[230] prout in aliis canitur[231]\n      cronicis, sub arta custodia collocauit.]\n  Was al of gold, schal nevere deie;\n  Wherof I thenke for to seie\n  Hou it cam ferst into that yle.\n  Ther was a king in thilke whyle\n  Towardes Grece, and Athemas\n  And hadde a wif, which Philen hihte,\n  Be whom, so as fortune it dihte,\n  He hadde of children yonge tuo.\n  Frixus the ferste was of tho,\n  A knave child, riht fair withalle;\n  A dowhter ek, the which men calle\n  Hellen, he hadde be this wif.\n  Bot for ther mai no mannes lif\n  Endure upon this Erthe hiere,\n  This worthi queene, as thou miht hiere,                         4260\n  Er that the children were of age,\n  Tok of hire ende the passage,\n  With gret worschipe and was begrave.\n    What thing it liketh god to have\n  It is gret reson to ben his;\n  Forthi this king, so as it is,\n  With gret suffrance it underfongeth:\n  And afterward, as him belongeth,\n  Whan it was time forto wedde,\n  Which Yno hihte and was a Mayde,\n  And ek the dowhter, as men saide,\n  Of Cadme, which a king also\n  Was holde in thilke daies tho.\n  Whan Yno was the kinges make,\n  Sche caste hou that sche mihte make[232]\n  These children to here fader lothe,\n  And schope a wyle ayein hem bothe,[233]\n  Which to the king was al unknowe.\n  The lond with sode whete aboute,\n  Wherof no corn mai springen oute;\n  And thus be sleyhte and be covine\n  Aros the derthe and the famine\n  Thurghout the lond in such a wise,\n  So that the king a sacrifise\n  Upon the point of this destresse\n  To Ceres, which is the goddesse\n  Of corn, hath schape him forto yive,\n  The meschief which was in his lond.\n  Bot sche, which knew tofor the hond\n  The circumstance of al this thing,\n  Ayein the cominge of the king\n  Into the temple, hath schape so,\n  Of hire acord that alle tho\n  Whiche of the temple prestes were\n  Have seid and full declared there\n  Unto the king, bot if so be\n  Of Frixus and of Hellen bothe,\n  With whom the goddes ben so wrothe,\n  That whil tho children ben therinne,\n  Such tilthe schal noman beginne,\n  Wherof to gete him eny corn.\n  Thus was it seid, thus was it sworn\n  Of all the Prestes that ther are;[234]\n  And sche which causeth al this fare\n  Seid ek therto what that sche wolde,[235]\n  So as the queene hem hadde preid.[236]\n    The king, which hath his Ere leid,\n  And lieveth al that evere he herde,\n  Unto here tale thus ansuerde,\n  And seith that levere him is to chese\n  Hise children bothe forto lese,\n  Than him and al the remenant\n  Of hem whiche are aportenant\n  Unto the lond which he schal kepe:\n  In what manere is best to done,[237]\n  That thei delivered weren sone\n  Out of this world. And sche anon\n  Tuo men ordeigneth forto gon;\n  Bot ferst sche made hem forto swere\n  That thei the children scholden bere\n  Unto the See, that non it knowe,\n  And hem therinne bothe throwe.\n    The children to the See ben lad,\n  These men be redy forto do.\n  Bot the goddesse which Juno\n  Is hote, appiereth in the stede,\n  And hath unto the men forbede[239]\n  That thei the children noght ne sle;\n  Bot bad hem loke into the See\n  And taken hiede of that thei sihen.\n  Ther swam a Schep tofore here yhen,\n  Whos flees of burned gold was al;\n  Comandeth that withoute lette\n  Thei scholde anon these children sette\n  Above upon this Schepes bak;[240]\n  And al was do, riht as sche spak,\n  Wherof the men gon hom ayein.\n  And fell so, as the bokes sein,\n  Hellen the yonge Mayden tho,\n  Which of the See was wo bego,\n  For pure drede hire herte hath lore,[241]\n  That fro the Schep, which hath hire bore,                       4350\n  As sche that was swounende feint,[242]\n  Sche fell, and hath hirselve dreint;[243]\n  With Frixus and this Schep forth swam,\n  Til he to thyle of Colchos cam,\n  Where Juno the goddesse he fond,\n  Which tok the Schep unto the lond,\n  And sette it there in such a wise\n  As thou tofore hast herd devise,\n  Wherof cam after al the wo,\n  Unto Medee, as it is spoke.[244]\n    Mi fader, who that hath tobroke\n  His trouthe, as ye have told above,\n  He is noght worthi forto love\n  Ne be beloved, as me semeth:\n  Bot every newe love quemeth\n  To him which newefongel is.[245]\n  And natheles nou after this,\n  If that you list to taken hiede[246]\n  In loves cause ayein the vice\n  Of covoitise and Avarice\n  What ther is more I wolde wite.\n    Mi Sone, this I finde write,\n  Ther is yit on of thilke brood,\n  Which only for the worldes good,\n  To make a Tresor of Moneie,\n  Put alle conscience aweie:\n  Wherof in thi confession\n  I schal hierafterward declare,\n  Which makth on riche, an other bare.\n  v. _Plus capit vsura sibi quam debetur, et illud_\n       _Fraude colorata sepe latenter agit._\n     _Sic amor excessus quamsepe suos vt auarus_\n       _Spirat, et vnius tres capit ipse loco._\n    Upon the bench sittende on hih\n  With Avarice Usure I sih,\n      [Sidenote: Hic tractat de illa specie Auaricie, que Vsura\n      dicitur, cuius creditor in pecunia tantum numerata plusquam\n      sibi de iure debetur incrementum lucri adauget.]\n  Full clothed of his oghne suite,\n  Which after gold makth chace and suite\n  With his brocours, that renne aboute\n  Lich unto racches in a route.\n  Such lucre is non above grounde,\n  Which is noght of tho racches founde;                           4390\n  For wher thei se beyete sterte,[247]\n  That schal hem in no wise asterte,\n  Bot thei it dryve into the net\n  Of lucre, which Usure hath set.\n  Usure with the riche duelleth,\n  To al that evere he beith and selleth[248]\n  He hath ordeined of his sleyhte\n  Mesure double and double weyhte:\n  Outward he selleth be the lasse,\n  And with the more he makth his tasse,                           4400\n  Wherof his hous is full withinne.\n  He reccheth noght, be so he winne,[249]\n  Though that ther lese ten or tuelve:\n  His love is al toward himselve\n  And to non other, bot he se\n  That he mai winne suche thre;\n  For wher he schal oght yive or lene,\n  He wol ayeinward take a bene,\n  Ther he hath lent the smale pese.\n  And riht so ther ben manye of these                             4410\n  Lovers, that thogh thei love a lyte,[250]\n  That scarsly wolde it weie a myte,\n  Yit wolde thei have a pound again,[251]\n  As doth Usure in his bargain.\n  Bot certes such usure unliche\n  It falleth more unto the riche,\n  Als wel of love as of beyete,\n  Than unto hem that be noght grete,\n  And, as who seith, ben simple and povere;\n  For sielden is whan thei recovere,                              4420\n  Bot if it be thurgh gret decerte.\n  And natheles men se poverte\n  With porsuite and continuance[252]\n  Fulofte make a gret chevance\n  And take of love his avantage,[253]\n  Forth with the help of his brocage,\n  That maken seme wher is noght.[254]\n  And thus fulofte is love boght\n  For litel what, and mochel take,\n  With false weyhtes that thei make.                              4430\n    Nou, Sone, of that I seide above\n  Thou wost what Usure is of love:\n  Tell me forthi what so thou wilt,\n  If thou therof hast eny gilt.\n    Mi fader, nay, for ought I hiere.\n  For of tho pointz ye tolden hiere\n  I wol you be mi trouthe assure,\n  Mi weyhte of love and mi mesure\n  Hath be mor large and mor certein\n  For so yit couthe I nevere of sleyhte,\n  To take ayein be double weyhte\n  Of love mor than I have yive.\n  For als so wiss mot I be schrive\n  And have remission of Sinne,\n  As so yit couthe I nevere winne,\n  Ne yit so mochel, soth to sein,\n  That evere I mihte have half ayein\n  Of so full love as I have lent:\n  That for the hole I mihte have half,\n  Me thenkth I were a goddeshalf.[255]\n  For where Usure wole have double,\n  Mi conscience is noght so trouble,\n  I biede nevere as to my del\n  Bot of the hole an halvendel;\n  That is non excess, as me thenketh.\n  Bot natheles it me forthenketh;\n  For wel I wot that wol noght be,\n  That hou so evere I yive or lene\n  Mi love in place ther I mene,[256]\n  For oght that evere I axe or crave,\n  I can nothing ayeinward have.\n  Bot yit for that I wol noght lete,\n  What so befalle of mi beyete,\n  That I ne schal hire yive and lene\n  Mi love and al mi thoght so clene,[257]\n  That toward me schal noght beleve.\n  Rewarde wol me noght again,\n  I wot the laste of my bargain\n  Schal stonde upon so gret a lost,\n  That I mai neveremor the cost\n  Recovere in this world til I die.\n  So that touchende of this partie\n  I mai me wel excuse and schal;\n  And forto speke forth withal,\n  If eny brocour for me wente,\n  That point cam nevere in myn entente:                           4480\n  So that the more me merveilleth,\n  What thing it is mi ladi eilleth,\n  That al myn herte and al my time\n  Sche hath, and doth no betre bime.\n    I have herd seid that thoght is fre,[258]\n  And natheles in privete\n  To you, mi fader, that ben hiere\n  Min hole schrifte forto hiere,\n  I dar min herte wel desclose.\n  Which as ye telle in love is used,\n  Mi ladi mai noght ben excused;\n  That for o lokinge of hire y\u00eb\n  Min hole herte til I dye\n  With al that evere I may and can\n  Sche hath me wonne to hire man:\n  Wherof, me thenkth, good reson wolde\n  That sche somdel rewarde scholde,\n  And yive a part, ther sche hath al.\n  Bot into nou yit dar I sein,\n  Hire liste nevere yive ayein\n  A goodli word in such a wise,\n  Wherof min hope mihte arise,[259]\n  Mi grete love to compense.\n  I not hou sche hire conscience\n  Excuse wole of this usure;[260]\n  Be large weyhte and gret mesure\n  Sche hath mi love, and I have noght\n  And with myn herte I have it paid;\n  Bot al that is asyde laid,[261]\n  And I go loveles aboute.\n  Hire oghte stonde in ful gret doute,\n  Til sche redresce such a sinne,\n  That sche wole al mi love winne\n  And yifth me noght to live by:\n  Noght als so moche as \u2018grant mercy\u2019[262]\n  Hir list to seie, of which I mihte\n  Bot of this point, lo, thus I fare\n  As he that paith for his chaffare,\n  And beith it diere, and yit hath non,[263]\n  So mot he nedes povere gon:\n  Thus beie I diere and have no love,[264]\n  That I ne mai noght come above[265]\n  To winne of love non encress.\n  Bot I me wole natheles\n  Touchende usure of love aquite;\n  I preie to god such grace hir sende\n  That sche be time it mot amende.\n    Mi Sone, of that thou hast ansuerd\n  Touchende Usure I have al herd,\n  Hou thou of love hast wonne smale:\n  Bot that thou tellest in thi tale\n  And thi ladi therof accusest,\n  Me thenkth tho wordes thou misusest.\n  For be thin oghne knowlechinge\n  Thin hole herte fro the tok:\n  Sche mai be such, that hire o lok\n  Is worth thin herte manyfold;\n  So hast thou wel thin herte sold,\n  Whan thou hast that is more worth.\n  And ek of that thou tellest forth,\n  Hou that hire weyhte of love unevene\n  Is unto thin, under the hevene\n  Stod nevere in evene that balance\n  Such is the statut of his lawe,\n  That thogh thi love more drawe\n  And peise in the balance more,\n  Thou miht noght axe ayein therfore\n  Of duete, bot al of grace.\n  For love is lord in every place,\n  Ther mai no lawe him justefie\n  Be reddour ne be compaignie,\n  That he ne wole after his wille\n  Whom that him liketh spede or spille.                           4560\n    To love a man mai wel beginne,\n  Bot whether he schal lese or winne,\n  That wot noman til ate laste:\n  Forthi coveite noght to faste,\n  Mi Sone, bot abyd thin ende,[266]\n  Per cas al mai to goode wende.\n  Bot that thou hast me told and said,\n  Of o thing I am riht wel paid,[267]\n  That thou be sleyhte ne be guile\n  Engined love, for such dede[268]\n  Is sore venged, as I rede.\n                           [Sidenote: [LOVE-BROKERAGE. TALE OF ECHO.]]\n    Brocours of love that deceiven,\n  No wonder is thogh thei receiven[269]\n  After the wrong that thei decerven;\n  For whom as evere that thei serven[270]\n  And do plesance for a whyle,\n  Yit ate laste here oghne guile\n      [Sidenote: Hic ponit exemplum contra istos maritos qui\n      vltra id quod proprias habent vxores ad noue voluptatis\n      incrementum alias mulieres superflue lucrari non verentur.\n      Et narrat qualiter Iuno vindictam suam in Eccho decreuit,\n      pro eo quod ipsa Eccho[272] in huiusmodi mulierum lucris\n      adquirendis de consilio mariti sui Iouis mediatrix\n      extiterat.]\n  Upon here oghne hed descendeth,[271]\n  Which god of his vengance sendeth,                              4580\n  As be ensample of time go\n  A man mai finde it hath be so.\n  It fell somtime, as it was sene,\n  The hihe goddesse and the queene\n  Juno tho hadde in compainie\n  A Maiden full of tricherie;\n  For sche was evere in on acord[273]\n  With Jupiter, that was hire lord,\n  To gete him othre loves newe,\n  Thurgh such brocage and was untrewe                             4590\n  Al otherwise than him nedeth.\n  Bot sche, which of no schame dredeth,\n  With queinte wordes and with slyhe\n  Blente in such wise hir lady yhe,\n  As sche to whom that Juno triste,[274]\n  So that therof sche nothing wiste.\n  Bot so prive mai be nothing,\n  That it ne comth to knowleching;\n  Thing don upon the derke nyht\n  So it befell, that ate laste\n  Al that this slyhe maiden caste\n  Was overcast and overthrowe.\n  For as the sothe mot be knowe,\n  To Juno was don understonde\n  In what manere hir housebonde\n  With fals brocage hath take usure\n  Of love mor than his mesure,\n  Whan he tok othre than his wif,\n  Which hadde ben of his assent.\n  And thus was al the game schent;[275]\n  Sche soffreth him, as sche mot nede,\n  Bot the brocour of his misdede,\n  Sche which hir conseil yaf therto,\n  On hire is the vengance do:\n  For Juno with hire wordes hote,\n  This Maiden, which Eccho was hote,\n  Reproveth and seith in this wise:\n  Hast thou thin oghne ladi served!\n  Thou hast gret peine wel deserved,\n  That thou canst maken it so queinte,\n  Thi slyhe wordes forto peinte\n  Towardes me, that am thi queene,\n  Wherof thou madest me to wene\n  That myn housbonde trewe were,\n  Whan that he loveth elleswhere,\n  Al be it so him nedeth noght.\n  Which art prive to tho doinges,\n  And me fulofte of thi lesinges\n  Deceived hast: nou is the day\n  That I thi while aquite may;[276]\n  And for thou hast to me conceled\n  That my lord hath with othre deled,\n  I schal thee sette in such a kende,\n  That evere unto the worldes ende\n  Al that thou hierest thou schalt telle,\n  And with that word sche was forschape,\n  Ther may no vois hire mouth ascape,[277]\n  What man that in the wodes crieth,[278]\n  Withoute faile Eccho replieth,\n  And what word that him list to sein,\n  The same word sche seith ayein.\n  Thus sche, which whilom hadde leve\n  To duelle in chambre, mot beleve\n  In wodes and on helles bothe,\n  Which doth here lordes hertes change[279]\n  And love in other place strange.[280]\n     Forthi, if evere it so befalle,\n  That thou, mi Sone, amonges alle\n  Be wedded man, hold that thou hast,\n  For thanne al other love is wast.\n  O wif schal wel to thee suffise,\n  And thanne, if thou for covoitise\n  Of love woldest axe more,\n  Thou scholdest don ayein the lore                               4660\n  Of alle hem that trewe be.\n    Mi fader, as in this degre\n  My conscience is noght accused;\n  For I no such brocage have used,\n  Wherof that lust of love is wonne.\n  Forthi spek forth, as ye begonne,\n  Of Avarice upon mi schrifte.\n    Mi Sone, I schal the branches schifte\n  Be ordre so as thei ben set,\n  vi. _Pro verbis verba, munus pro munere reddi_\n        _Convenit, vt pondus equa statera gerat._\n      _Propterea cupido non dat sua dona Cupido,_\n        _Nam qui nulla serit, gramina nulla metet._\n    Blinde Avarice of his lignage[281]\n  For conseil and for cousinage,\n  To be withholde ayein largesse,\n      [Sidenote: Hic tractat super illa specie Auaricie que\n      Parcimonia dicitur, cuius natura tenax aliqualem sue\n      substancie porcionem aut deo aut hominibus participare\n      nullatenus consentit.]\n  Hath on, whos name is seid Skarsnesse,\n  The which is kepere of his hous,\n  And is so thurghout averous,\n  That he no good let out of honde;\n  Thogh god himself it wolde fonde,\n  Of yifte scholde he nothing have;\n  He moste thanne faile nede,\n  Wher god himselve mai noght spede.[283]\n  And thus Skarsnesse in every place\n  Be reson mai no thonk porchace,\n  And natheles in his degree\n  Above alle othre most prive\n  With Avarice stant he this.\n  For he governeth that ther is\n  In ech astat of his office\n  He takth, he kepth, he halt, he bint,\n  That lihtere is to fle the flint\n  Than gete of him in hard or neisshe\n  Only the value of a reysshe\n  Of good in helpinge of an other,\n  Noght thogh it were his oghne brother.\n  For in the cas of yifte and lone\n  Stant every man for him al one,\n  Him thenkth of his unkindeschipe\n  Be so the bagge and he acorden,[284]\n  Him reccheth noght what men recorden\n  Of him, or it be evel or good.\n  For al his trust is on his good,\n  So that al one he falleth ofte,\n  Whan he best weneth stonde alofte,\n  Als wel in love as other wise;\n  For love is evere of som reprise\n  To him that wole his love holde.\n  Touchende of this tell me thi schrifte:\n  Hast thou be scars or large of yifte\n  Unto thi love, whom thou servest?\n  For after that thou wel deservest\n  Of yifte, thou miht be the bet;\n  For that good holde I wel beset,\n  For why thou miht the betre fare;[285]\n  Thanne is no wisdom forto spare.\n  For thus men sein, in every nede\n  For where as mede mai noght spede,\n  I not what helpeth other dede:\n  Fulofte he faileth of his game\n  That wol with ydel hand reclame\n  His hauk, as many a nyce doth.\n  Forthi, mi Sone, tell me soth\n  And sei the trouthe, if thou hast be\n  Unto thy love or skars or fre.\n    Mi fader, it hath stonde thus,\n  And al the gold Octovien,\n  Forth with the richesse Yndien[286]\n  Of Perles and of riche stones,\n  Were al togedre myn at ones,\n  I sette it at nomore acompte\n  Than wolde a bare straw amonte,\n  To yive it hire al in a day,\n  Be so that to that suete may[287]\n  I myhte like or more or lesse.[288]\n  And thus be cause of my scarsnesse                              4740\n  Ye mai wel understonde and lieve\n  That I schal noght the worse achieve[289]\n  The pourpos which is in my thoght.\n  Bot yit I yaf hir nevere noght,\n  Ne therto dorste a profre make;\n  For wel I wot sche wol noght take,\n  And yive wol sche noght also,\n  She is eschu of bothe tuo.\n  And this I trowe be the skile\n  That I have eny cause of hope,\n  Noght also mochel as a drope.\n  Bot toward othre, as I mai se,\n  Sche takth and yifth in such degre,\n  That as be weie of frendlihiede\n  Sche can so kepe hir wommanhiede,\n  That every man spekth of hir wel.\n  Bot sche wole take of me no del,\n  And yit sche wot wel that I wolde\n  To plesen hire in al my myht:\n  Be reson this wot every wyht,\n  For that mai be no weie asterte,\n  Ther sche is maister of the herte,\n  Sche mot be maister of the good.\n  For god wot wel that al my mod\n  And al min herte and al mi thoght\n  And al mi good, whil I have oght,\n  Als freliche as god hath it yive,\n  Riht as hir list hirself commande.\n  So that it nedeth no demande,\n  To axe of me if I be scars\n  To love, for as to tho pars\n  I wole ansuere and seie no.\n    Mi Sone, that is riht wel do.\n  For often times of scarsnesse\n  It hath be sen, that for the lesse\n  Is lost the more, as thou schalt hiere\n                              [Sidenote: [TALE OF BABIO AND CROCEUS.]]\n    Skarsnesse and love acorden nevere,\n  For every thing is wel the levere,\n  Whan that a man hath boght it diere:\n      [Sidenote: Hic loquitur contra istos, qui Auaricia stricti\n      largitatis beneficium in amoris causa confundunt. Et ponit\n      exemplum, qualiter Croceus largus et hillaris Babionem[292]\n      auarum et tenacem de amore Viole, que pulcherrima fuit,\n      donis largissimis circumuenit.]\n  And forto speke in this matiere,\n  For sparinge of a litel cost\n  Fulofte time a man hath lost\n  The large cote for the hod.\n  What man that scars is of his good[291]\n  And wol noght yive, he schal noght take:\n  The hihe god to plese and queme,\n  With yifte a man the world mai deme;[293]\n  For every creature bore,\n  If thou him yive, is glad therfore,\n  And every gladschipe, as I finde,\n  Is confort unto loves kinde\n  And causeth ofte a man to spede.\n  So was he wys that ferst yaf mede,\n  For mede kepeth love in house;\n  And sparen forto yive a part,\n  Thei knowe noght Cupides art:\n  For his fortune and his aprise\n  Desdeigneth alle coveitise\n  And hateth alle nygardie.\n  And forto loke of this partie,\n  A soth ensample, hou it is so,\n    I finde write of Babio;[294]\n  Which hadde a love at his menage,\n  And hihte Viola be name;\n  Which full of youthe and ful of game\n  Was of hirself, and large and fre,\n  Bot such an other chinche as he[295]\n  Men wisten noght in al the lond,\n  And hadde affaited to his hond\n  His servant, the which Spodius[296]\n  Was hote. And in this wise thus[297]\n  The worldes good of sufficance\n  Of that belongeth to richesse\n  Of love, stod in gret destresse;\n  So that this yonge lusty wyht\n  Of thing which fell to loves riht\n  Was evele served overal,\n  That sche was wo bego withal,\n  Til that Cupide and Venus eke\n  A medicine for the seke\n  Ordeigne wolden in this cas.\n  Of love upon the destine\n  It fell, riht as it scholde be,\n  A freissh, a fre, a frendly man\n  That noght of Avarice can,\n  Which Croceus be name hihte,\n  Toward this swete caste his sihte,\n  And ther sche was cam in presence.\n  Sche sih him large of his despence,\n  And amorous and glad of chiere,\n  The goodly wordes whiche he seide;\n  And therupon of love he preide,\n  Of love was al that he mente,\n  To love and for sche scholde assente,\n  He yaf hire yiftes evere among.\n  Bot for men sein that mede is strong,\n  It was wel seene at thilke tyde;\n  For as it scholde of ryht betyde,\n  This Viola largesce hath take\n  Of Babio sche wol no more,[298]\n  For he was grucchende everemore,\n  Ther was with him non other fare\n  Bot forto prinche and forto spare,\n  Of worldes muk to gete encress.\n  So goth the wrecche loveles,[299]\n  Bejaped for his Skarcete,\n  And he that large was and fre\n  And sette his herte to despende,\n  Which Venus tok him forto holde,\n  And schotte als ofte as evere he wolde.[300]\n    Lo, thus departeth love his lawe,\n  That what man wol noght be felawe\n  To yive and spende, as I thee telle,\n  He is noght worthi forto duelle\n  In loves court to be relieved.\n  Forthi, my Sone, if I be lieved,[301]\n  Thou schalt be large of thi despence.\n  If ther be eny thing amis,\n  I wol amende it after this,[302]\n  Toward mi love namely.\n    Mi Sone, wel and redely\n  Thou seist, so that wel paid withal\n  I am, and forthere if I schal\n  Unto thi schrifte specefie[303]\n  Of Avarices progenie\n  What vice suieth after this,\n  Among the folk in eny regne\n  That such a vice myhte regne,\n  Which is comun at alle assaies,\n  As men mai finde nou adaies.\n  vii. _Cuncta creatura, deus et qui cuncta creauit,_\n         _Dampnant ingrati dicta que facta viri._[304]\n       _Non dolor alonge stat, quo sibi talis amicam_[305]\n         _Traxit, et in fine deserit esse suam._\n    The vice lik unto the fend,\n  Which nevere yit was mannes frend,\n  And cleped is Unkindeschipe,\n      [Sidenote: Hic loquitur super illa aborta specie Auaricie,\n      que Ingratitudo, dicta est, cuius condicionem non\n      solum creator, set eciam cuncte creature abhominabilem\n      detestantur.]\n  Of covine and of felaschipe\n  With Avarice he is withholde.\n  Him thenkth he scholde noght ben holde                          4890\n  Unto the moder which him bar;\n  Of him mai nevere man be war,\n  He wol noght knowe the merite,\n  For that he wolde it noght aquite;\n  Which in this world is mochel used,\n  And fewe ben therof excused.\n  To telle of him is endeles,\n  Bot this I seie natheles,\n  Wher as this vice comth to londe,\n  Ther takth noman his thonk on honde;                            4900\n  Thogh he with alle his myhtes serve,\n  He schal of him no thonk deserve.\n  He takth what eny man wol yive,\n  Bot whil he hath o day to live,\n  He wol nothing rewarde ayein;\n  He gruccheth forto yive o grein,\n  Wher he hath take a berne full.\n  That makth a kinde herte dull,\n  To sette his trust in such frendschipe,\n  And forto speke wordes pleine,\n  Thus hiere I many a man compleigne,\n  That nou on daies thou schalt finde\n  At nede fewe frendes kinde;\n  What thou hast don for hem tofore,\n  It is foryete, as it were lore.\n  The bokes speken of this vice,\n  And telle hou god of his justice,\n  Be weie of kinde and ek nature\n  The lawe also, who that it kan,[307]\n  Thei dampnen an unkinde man.\n    It is al on to seie unkinde\n  As thing which don is ayein kinde,\n  For it with kinde nevere stod\n  A man to yelden evel for good.\n  For who that wolde taken hede,\n  A beste is glad of a good dede,\n  And loveth thilke creature\n  Which doth him ese. And forto se\n  Of this matiere Auctorite,\n  Fulofte time it hath befalle;\n  Wherof a tale amonges alle,\n  Which is of olde ensamplerie,[308]\n  I thenke forto specefie.\n                              [Sidenote: [TALE OF ADRIAN AND BARDUS.]]\n    To speke of an unkinde man,\n  I finde hou whilom Adrian,\n  Of Rome which a gret lord was,\n      [Sidenote: Hic dicit qualiter bestie in suis beneficiis\n      hominem ingratum naturaliter precellunt. Et ponit\n      exemplum de Adriano Rome Cenatore, qui in quadam Foresta\n      venacionibus insistens, dum predam persequeretur,\n      in Cisternam profundam nescia familia corruit: vbi\n      superueniens quidam pauper nomine Bardus, immissa cordula,\n      putans hominem extraxisse, primo Simeam extraxit, secundo\n      Serpentem, tercio Adrianum, qui pauperem despiciens aliquid\n      ei pro benefacto reddere recusabat. Set tam Serpens\n      quam Simea gratuita beneuolencia ipsum[311] singulis donis\n      sufficienter remunerarent.]\n  To wode in his huntinge wente,\n  It hapneth at a soudein wente,[309]\n  After his chace as he poursuieth,\n  Thurgh happ, the which noman eschuieth,[310]\n  He fell unwar into a pet,\n  Wher that it mihte noght be let.\n  The pet was dep and he fell lowe,\n  That of his men non myhte knowe\n  Wher he becam, for non was nyh,\n  Which of his fall the meschief syh.                             4950\n  And thus al one ther he lay\n  Clepende and criende al the day\n  For socour and deliverance,\n  Til ayein Eve it fell per chance,\n  A while er it began to nyhte,\n  A povere man, which Bardus hihte,\n  Cam forth walkende with his asse,\n  And hadde gadred him a tasse\n  Of grene stickes and of dreie\n  As he which hadde no liflode,\n  Bot whanne he myhte such a lode\n  To toune with his Asse carie.\n  And as it fell him forto tarie\n  That ilke time nyh the pet,\n  And hath the trusse faste knet,\n  He herde a vois, which cride dimme,\n  And he his Ere to the brimme\n  Hath leid, and herde it was a man,\n  And I wol yiven half mi good.\u2019\n    The povere man this understod,\n  As he that wolde gladly winne,\n  And to this lord which was withinne\n  He spak and seide, \u2018If I thee save,\n  What sikernesse schal I have\n  Of covenant, that afterward\n  Thou wolt me yive such reward\n  As thou behihtest nou tofore?\u2019\n  Be hevene and be the goddes alle,[312]\n  If that it myhte so befalle\n  That he out of the pet him broghte,\n  Of all the goodes whiche he oghte[313]\n  He schal have evene halvendel.\n    This Bardus seide he wolde wel;\n  And with this word his Asse anon\n  He let untrusse, and therupon\n  Doun goth the corde into the pet,[314]\n  A staf, wherby, he seide, he wolde\n  That Adrian him scholde holde.\n  Bot it was tho per chance falle,\n  Into that pet was also falle[315]\n  An Ape, which at thilke throwe,\n  Whan that the corde cam doun lowe,\n  Al sodeinli therto he skipte\n  And it in bothe hise armes clipte.\n  And Bardus with his Asse anon\n  But whan he sih it was an Ape,\n  He wende al hadde ben a jape\n  Of faierie, and sore him dradde:[316]\n  And Adrian eftsone gradde\n  For help, and cride and preide faste,\n  And he eftsone his corde caste;\n  Bot whan it cam unto the grounde,\n  A gret Serpent it hath bewounde,\n  The which Bardus anon up drouh.\n  It was fantosme, bot yit he herde[317]\n  The vois, and he therto ansuerde,\n  \u2018What wiht art thou in goddes name?\u2019\n    \u2018I am,\u2019 quod Adrian, \u2018the same,\n  Whos good thou schalt have evene half.\u2019\n  Quod Bardus, \u2018Thanne a goddes half\n  The thridde time assaie I schal\u2019:\n  And caste his corde forth withal\n  Into the pet, and whan it cam\n  And therupon him hath adresced,[318]\n  And with his hand fulofte blessed,\n  And thanne he bad to Bardus hale.\n  And he, which understod his tale,\n  Betwen him and his Asse al softe[319]\n  Hath drawe and set him up alofte\n  Withouten harm al esely.\n  He seith noght ones \u2018grant merci,\u2019\n  Bot strauhte him forth to the cite,\n  And natheles this simple man\n  His covenant, so as he can,\n  Hath axed; and that other seide,\n  If so be that he him umbreide[320]\n  Of oght that hath be speke or do,[321]\n  It schal ben venged on him so,\n  That him were betre to be ded.\n  And he can tho non other red,\n  But on his asse ayein he caste\n  His trusse, and hieth homward faste:                            5040\n  And whan that he cam hom to bedde,\n  He tolde his wif hou that he spedde.\n  Bot finaly to speke oght more\n  Unto this lord he dradde him sore,\n  So that a word ne dorste he sein:[322]\n  And thus upon the morwe ayein,\n  In the manere as I recorde,\n  Forth with his Asse and with his corde\n  To gadre wode, as he dede er,\n  Unto the place where he wolde,[323]\n  He hath his Ape anon beholde,\n  Which hadde gadred al aboute\n  Of stickes hiere and there a route,[324]\n  And leide hem redy to his hond,\n  Wherof he made his trosse and bond;\n  Fro dai to dai and in this wise\n  This Ape profreth his servise,\n  So that he hadde of wode ynouh.\n  Toward the wode, he sih besyde\n  The grete gastli Serpent glyde,\n  Til that sche cam in his presence,\n  And in hir kinde a reverence[325]\n  Sche hath him do, and forth withal\n  A Ston mor briht than a cristall\n  Out of hir mouth tofore his weie\n  Sche let doun falle, and wente aweie,\n  For that he schal noght ben adrad.\n  Thonkende god, and to the Ston[326]\n  He goth and takth it up anon,\n  And hath gret wonder in his wit\n  Hou that the beste him hath aquit,\n  Wher that the mannes Sone hath failed,\n  For whom he hadde most travailed.\n  Bot al he putte in goddes hond,\n  And torneth hom, and what he fond\n  Unto his wif he hath it schewed;\n  Acorden that he scholde it selle.\n  And he no lengere wolde duelle,\n  Bot forth anon upon the tale\n  The Ston he profreth to the sale;\n  And riht as he himself it sette,\n  The jueler anon forth fette\n  The gold and made his paiement,\n  Therof was no delaiement.\n    Thus whan this Ston was boght and sold,\n  This Bardus goth; and whan he cam\n  Hom to his hous and that he nam\n  His gold out of his Purs, withinne\n  He fond his Ston also therinne,\n  Wherof for joie his herte pleide,\n  Unto his wif and thus he seide,\n  \u2018Lo, hier my gold, lo, hier mi Ston!\u2019\n  His wif hath wonder therupon,\n  And axeth him hou that mai be.\n  \u2018Bot I dar swere upon a bok,\n  That to my Marchant I it tok,[327]\n  And he it hadde whan I wente:\n  So knowe I noght to what entente\n  It is nou hier, bot it be grace.[328]\n  Forthi tomorwe in other place\n  I wole it fonde forto selle,\n  And if it wol noght with him duelle,\n  Bot crepe into mi purs ayein,\n  It is the vertu of the Ston.\u2019[329]\n    The morwe cam, and he is gon\n  To seche aboute in other stede\n  His Ston to selle, and he so dede,[330]\n  And lefte it with his chapman there.\n  Bot whan that he cam elleswhere,\n  In presence of his wif at hom,\n  Out of his Purs and that he nom\n  His gold, he fond his Ston withal:\n  Where he it solde in sondri place,\n  Such was the fortune and the grace.\n  Bot so wel may nothing ben hidd,\n  That it nys ate laste kidd:\n  This fame goth aboute Rome[331]\n  So ferforth, that the wordes come\n  To themperour Justinian;\n  And he let sende for the man,[332]\n  And axede him hou that it was.\n  Hou that the worm and ek the beste,[334]\n  Althogh thei maden no beheste,\n  His travail hadden wel aquit;\n  Bot he which hadde a mannes wit,[335]\n  And made his covenant be mouthe\n  And swor therto al that he couthe\n  To parte and yiven half his good,\n  Hath nou foryete hou that it stod,\n  As he which wol no trouthe holde.\n  Hath herd, and thilke unkindenesse\n  He seide he wolde himself redresse.\n  And thus in court of juggement\n  This Adrian was thanne assent,\n  And the querele in audience[336]\n  Declared was in the presence\n  Of themperour and many mo;\n  Wherof was mochel speche tho\n  And gret wondringe among the press.\n  For the partie which hath pleigned\n  The lawe hath diemed and ordeigned\n  Be hem that were avised wel,\n  That he schal have the halvendel\n  Thurghout of Adrianes good.\n  And thus of thilke unkinde blod\n  Stant the memoire into this day,[337]\n  Wherof that every wysman may[338]\n  Ensamplen him, and take in mynde[339]\n  Ayein the which reson debateth,\n  And every creature it hateth.\n    Forthi, mi Sone, in thin office\n  I rede fle that ilke vice.\n  For riht as the Cronique seith\n  Of Adrian, hou he his feith\n  Foryat for worldes covoitise,\n  Fulofte in such a maner wise\n  Of lovers nou a man mai se\n  For wel behote and evele laste\n  That is here lif; for ate laste,\n  Whan that thei have here wille do,\n  Here love is after sone ago.\n  What seist thou, Sone, to this cas?\n    Mi fader, I wol seie Helas,\n  That evere such a man was bore,\n  Which whan he hath his trouthe suore\n  And hath of love what he wolde,\n  Evere after in his herte finde\n  To falsen and to ben unkinde.\n  Bot, fader, as touchende of me,\n  I mai noght stonde in that degre;\n  For I tok nevere of love why,\n  That I ne mai wel go therby\n  And do my profit elles where,\n  For eny sped I finde there.\n  I dar wel thenken al aboute,\n  And if I dorste, I wolde pleigne,\n  That sche for whom I soffre peine\n  And love hir evere aliche hote,\n  That nouther yive ne behote\n  In rewardinge of mi servise\n  It list hire in no maner wise.\n  I wol noght say that sche is kinde,\n  And forto sai sche is unkinde,\n  That dar I noght; bot god above,[341]\n  He wot that on myn oghne side\n  Schal non unkindeschipe abide:\n  If it schal with mi ladi duelle,\n  Therof dar I nomore telle.[342]\n  Nou, goode fader, as it is,\n  Tell me what thenketh you of this.\n    Mi Sone, of that unkindeschipe,\n  The which toward thi ladischipe\n  Thou pleignest, for sche wol thee noght,\n  For it mai be that thi desir,\n  Thogh it brenne evere as doth the fyr,\n  Per cas to hire honour missit,\n  Or elles time com noght yit,\n  Which standt upon thi destine:[344]\n  Forthi, mi Sone, I rede thee,\n  Thenk wel, what evere the befalle;\n  For noman hath his lustes alle.\n  Bot as thou toldest me before\n  That thou to love art noght forswore,                           5220\n  And hast don non unkindenesse,\n  Thou miht therof thi grace blesse:\n  And lef noght that continuance;\n  For ther mai be no such grevance\n  To love, as is unkindeschipe.[345]\n  Wherof to kepe thi worschipe,\n  So as these olde bokes tale,\n  I schal thee telle a redi tale:\n  Nou herkne and be wel war therby,\n                            [Sidenote: [TALE OF THESEUS AND ARIADNE.]]\n    Mynos, as telleth the Poete,\n  The which whilom was king of Crete,\n  A Sone hadde and Androchee\n      [Sidenote: Hic ponit exemplum contra viros amori ingratos.\n      Et narrat qualiter Theseus Cadmi filius, consilio suffultus[347]\n      Adriagne Regis Mynos filie, in domo que laborinthus\n      dicitur Minotaurum vicit:[348] vnde Theseus Adriagne sponsalia\n      certissime promittens ipsam vna cum Fedra sorore sua\n      a Creta secum nauigio duxit. Set statim postea oblito\n      gratitudinis beneficio Adriagnam ipsum saluantem in insula\n      Chio spretam post tergum reliquit; et Fedram Athenis sibi\n      sponsatam ingratus coronauit.]\n  He hihte: and so befell that he\n  Unto Athenes forto lere\n  Was send, and so he bar him there,[346]\n  For that he was of hih lignage,\n  Such pride he tok in his corage,\n  That he foryeten hath the Scoles,\n  He dede manye thinges wronge;\n  And useth thilke lif so longe,[349]\n  Til ate laste of that he wroghte\n  He fond the meschief which he soghte,\n  Wherof it fell that he was slain.\n  His fader, which it herde sain,\n  Was wroth, and al that evere he mihte,\n  Of men of Armes he him dighte[350]\n  A strong pouer, and forth he wente\n  Unto Athenys, where he brente\n  The Cites stode of him in doute,\n  As thei that no defence hadde[351]\n  Ayein the pouer which he ladde.\n    Ege\u00fcs, which was there king,\n  His conseil tok upon this thing,\n  For he was thanne in the Cite:\n  So that of pes into tretee\n  Betwen Mynos and Ege\u00fcs\n  That king Mynos fro yer to yeere\n  Receive schal, as thou schalt here,\n  Out of Athenys for truage\n  Of men that were of myhti Age\n  Persones nyne, of whiche he schal\n  His wille don in special\n  For vengance of his Sones deth.\n  Non other grace ther ne geth,\n  Bot forto take the juise;\n  Which stod upon a wonder cas.\n  For thilke time so it was,\n  Wherof that men yit rede and singe,\n  King Mynos hadde in his kepinge\n  A cruel Monstre, as seith the geste:\n  For he was half man and half beste,\n  And Minotaurus he was hote,[352]\n  Which was begete in a riote\n  Upon Pasiphe, his oghne wif,\n  Of thilke grete Siege at Troie.[353]\n  Bot sche, which lost hath alle joie,[354]\n  Whan that sche syh this Monstre bore,\n  Bad men ordeigne anon therfore:\n  And fell that ilke time thus,\n  Ther was a Clerk, on Dedalus,\n  Which hadde ben of hire assent\n  Of that hir world was so miswent;[355]\n  And he made of his oghne wit,\n  For Minotaure such an hous,\n  Which was so strange and merveilous,\n  That what man that withinne wente,\n  Ther was so many a sondri wente,\n  That he ne scholde noght come oute,\n  But gon amased al aboute.\n  And in this hous to loke and warde\n  Was Minotaurus put in warde,\n  That what lif that therinne cam,[356]\n  And slow, and fedde him therupon;\n  And in this wise many on[357]\n  Out of Athenys for truage\n  Devoured weren in that rage.\n  For every yeer thei schope hem so,\n  Thei of Athenys, er thei go\n  Toward that ilke wofull chance,\n  As it was set in ordinance,[358]\n  Upon fortune here lot thei caste;\n  Which was the kinges Sone there,\n  Amonges othre that ther were\n  In thilke yeer, as it befell,\n  The lot upon his chance fell.\n  He was a worthi kniht withalle;\n  And whan he sih this chance falle,[359]\n  He ferde as thogh he tok non hiede,\n  Bot al that evere he mihte spiede,\n  With him and with his felaschipe\n  Forth into Crete he goth be Schipe;                             5320\n  Wher that the king Mynos he soghte,[360]\n  And profreth all that he him oghte\n  Upon the point of here acord.\n    This sterne king, this cruel lord\n  Tok every day on of the Nyne,\n  And put him to the discipline[361]\n  Of Minotaure, to be devoured;\n  Bot These\u00fcs was so favoured,\n  That he was kept til ate laste.\n  What thing him were best to do:\n  And fell that Adriagne tho,\n  Which was the dowhter of Mynos,\n  And hadde herd the worthi los\n  Of These\u00fcs and of his myht,\n  And syh he was a lusti kniht,\n  Hire hole herte on him sche leide,\n  And he also of love hir preide,\n  So ferforth that thei were al on.\n  In what manere he scholde him save,[362]\n  And schop so that sche dede him have\n  A clue of thred, of which withinne\n  Ferst ate dore he schal beginne\n  With him to take that on ende,\n  That whan he wolde ayeinward wende,[363]\n  He mihte go the same weie.\n  And over this, so as I seie,\n  Of pich sche tok him a pelote,[364]\n  The which he scholde into the throte                            5350\n  Of Minotaure caste rihte:\n  Such wepne also for him sche dighte,\n  That he be reson mai noght faile\n  To make an ende of his bataile;\n  For sche him tawhte in sondri wise,\n  Til he was knowe of thilke emprise,\n  Hou he this beste schulde quelle.[365]\n  And thus, schort tale forto telle,\n  So as this Maide him hadde tawht,[366]\n  Smot of his hed, the which he nam,\n  And be the thred, so as he cam,\n  He goth ayein, til he were oute.\n  Tho was gret wonder al aboute:[367]\n  Mynos the tribut hath relessed,\n  And so was al the werre cessed\n  Betwen Athene and hem of Crete.\n    Bot now to speke of thilke suete,\n  Whos beaute was withoute wane,\n  Whan that sche sih These\u00fcs sound,\n  Was nevere yit upon the ground[368]\n  A gladder wyht than sche was tho.\n  These\u00fcs duelte a dai or tuo\n  Wher that Mynos gret chiere him dede:\n  These\u00fcs in a prive stede\n  Hath with this Maiden spoke and rouned,\n  That sche to him was abandouned\n  In al that evere that sche couthe,\n  Al prively betwen hem tweie\n  The ferste flour he tok aweie.\n  For he so faire tho behihte\n  That evere, whil he live mihte,\n  He scholde hire take for his wif,\n  And as his oghne hertes lif\n  He scholde hire love and trouthe bere;[369]\n  And sche, which mihte noght forbere,\n  So sore loveth him ayein,\n  With al hire herte sche believeth.\n  And thus his pourpos he achieveth,\n  So that assured of his trouthe\n  With him sche wente, and that was routhe.\n    Fedra hire yonger Soster eke,\n  A lusti Maide, a sobre, a meke,\n  Fulfild of alle curtesie,\n  For Sosterhode and compainie\n  Of love, which was hem betuene,\n  Hire fader lefte and forth sche wente\n  With him, which al his ferste entente\n  Foryat withinne a litel throwe,\n  So that it was al overthrowe,\n  Whan sche best wende it scholde stonde.\n  The Schip was blowe fro the londe,\n  Wherin that thei seilende were;\n  This Adriagne hath mochel fere\n  Of that the wynd so loude bleu,\n  And preide forto reste a whyle.[370]\n  And so fell that upon an yle,\n  Which Chyo hihte, thei ben drive,\n  Where he to hire his leve hath yive\n  That sche schal londe and take hire reste.\n  Bot that was nothing for the beste:\n  For whan sche was to londe broght,\n  Sche, which that time thoghte noght\n  Bot alle trouthe, and tok no kepe,\n  As sche which longe hath ben forwacched;\n  Bot certes sche was evele macched\n  And fer from alle loves kinde;\n  For more than the beste unkinde\n  These\u00fcs, which no trouthe kepte,\n  Whil that this yonge ladi slepte,\n  Fulfild of his unkindeschipe[371]\n  Hath al foryete the goodschipe\n  Which Adriane him hadde do,\n  Hale up the seil and noght abyde,\n  And forth he goth the same tyde\n  Toward Athene, and hire alonde\n  He lefte, which lay nyh the stronde\n  Slepende, til that sche awok.\n  Bot whan that sche cast up hire lok\n  Toward the stronde and sih no wyht,\n  Hire herte was so sore aflyht,[373]\n  That sche ne wiste what to thinke;\n  Bot drouh hire to the water brinke,                             5440\n  Wher sche behield the See at large.\n  Sche sih no Schip, sche sih no barge\n  Als ferforth as sche mihte kenne:\n  \u2018Ha lord,\u2019 sche seide, \u2018which a Senne,\n  As al the world schal after hiere,\n  Upon this woful womman hiere\n  This worthi kniht hath don and wroght!\n  I wende I hadde his love boght,\n  And so deserved ate nede,[374]\n  And ek the love he me behihte.\n  It is gret wonder hou he mihte\n  Towardes me nou ben unkinde,\n  And so to lete out of his mynde\n  Thing which he seide his oghne mouth.\n  Bot after this whan it is couth[375]\n  And drawe into the worldes fame,[376]\n  It schal ben hindringe of his name:\n  For wel he wot and so wot I,\n  That he myn honour scholde kepe.\u2019\n  And with that word sche gan to wepe,\n  And sorweth more than ynouh:\n  Hire faire tresces sche todrouh,[377]\n  And with hirself tok such a strif,[378]\n  That sche betwen the deth and lif[379]\n  Swounende lay fulofte among.[380]\n  And al was this on him along,\n  Which was to love unkinde so,\n  Stonde in Cronique of remembrance.\n  And ek it asketh a vengance\n  To ben unkinde in loves cas,\n  So as These\u00fcs thanne was,\n  Al thogh he were a noble kniht;\n  For he the lawe of loves riht\n  Forfeted hath in alle weie,\n  That Adriagne he putte aweie,\n  Which was a gret unkinde dede:\n  Fedra, the which hir Soster is,\n  He tok in stede of hire, and this\n  Fel afterward to mochel teene.\n  For thilke vice of which I meene,\n  Unkindeschipe, where it falleth,\n  The trouthe of mannes herte it palleth,\n  That he can no good dede aquite:\n  So mai he stonde of no merite\n  Towardes god, and ek also\n  For he nomore than the fend\n  Unto non other man is frend,\n  Bot al toward himself al one.\n  Forthi, mi Sone, in thi persone\n  This vice above alle othre fle.\n    Mi fader, as ye techen me,\n  I thenke don in this matiere.\n  Bot over this nou wolde I hiere,\n  Wherof I schal me schryve more.\n  After the reule of coveitise\n  I schal the proprete devise\n  Of every vice by and by.\n  Nou herkne and be wel war therby.\n  viii. _Viribus ex clara res tollit luce Rapina,_\n          _Floris et inuita virgine mella capit._\n    In the lignage of Avarice,\n      [Sidenote: Hic tractat super illa specie cupida que Rapina\n      nuncupatur, cuius mater extorcio ipsam ad deseruiendum\n      magnatum curiis specialius commendauit.]\n  Mi Sone, yit ther is a vice,\n  His rihte name it is Ravine,[383]\n  Which hath a route of his covine.\n  Ravine among the maistres duelleth,\n  And with his servantz, as men telleth,[384]                     5510\n  Extorcion is nou withholde:\n  Ravine of othre mennes folde\n  Makth his larder and paieth noght;\n  For wher as evere it mai be soght,\n  In his hous ther schal nothing lacke,\n  And that fulofte abyth the packe\n  Of povere men that duelle aboute.\n  Thus stant the comun poeple in doute,\n  Which can do non amendement;\n  Ravine makth non other skile,\n  Bot takth be strengthe what he wile.[386]\n    So ben ther in the same wise\n  Lovers, as I thee schal devise,[387]\n  That whan noght elles mai availe,\n  Anon with strengthe thei assaile\n  And gete of love the sesine,[388]\n  Whan thei se time, be Ravine.\n    Forthi, mi Sone, schrif thee hier,\n  Of love.\n          Certes, fader, no:\n  For I mi ladi love so,[389]\n  That thogh I were as was Pompeie,[390]\n  That al the world me wolde obeie,\n  Or elles such as Alisandre,\n  I wolde noght do such a sklaundre;\n  It is no good man, which so doth.\n    In good feith, Sone, thou seist soth:\n  For he that wole of pourveance[391]\n  He schal it after sore abie,\n  Bot if these olde ensamples lie.\n    Nou, goode fader, tell me on,\n  So as ye cunne manyon,\n  Touchende of love in this matiere.\n    Nou list, mi Sone, and thou schalt hiere,[392]\n  So as it hath befalle er this,\n  In loves cause hou that it is\n  A man to take be Ravine\n    Ther was a real noble king,\n  And riche of alle worldes thing,\n  Which of his propre enheritance\n      [Sidenote: Hic ponit exemplum contra istos in amoris causa\n      raptores. Et narrat qualiter Pandion Rex Athenarum duas\n      filias,[393] videlicet Progne et Philomenam, habuit. Progne\n      autem Tereo[394] Regi Tracie desponsata, contigit quod\n      cum[395] Tereus ad instanciam vxoris[396] sue Philomenam\n      de Athenis in Traciam sororie visitacionis causa secum\n      quadam vice perduceret, in concupiscenciam Philomene tanta\n      seueritate in itinere dilapsus est, quod ipse non solum sue\n      violencia rapine virginitatem eius oppressit, set et ipsius\n      linguam, ne factum detegeret, forpice mutulauit. Vnde in\n      perpetue memorie Cronicam tanti raptoris austeritatem miro\n      ordine dii postea vindicarunt.]\n  Athenes hadde in governance,\n  And who so thenke therupon,\n  His name was king Pandion.\n  Tuo douhtres hadde he be his wif,\n  The whiche he lovede as his lif;\n  The ferste douhter Progne hihte,\n  And the secounde, as sche wel mihte,[397]                       5560\n  Was cleped faire Philomene,\n  To whom fell after mochel tene.\n  The fader of his pourveance\n  His doughter Progne wolde avance,\n  And yaf hire unto mariage\n  A worthi king of hih lignage,\n  A noble kniht eke of his hond,\n  So was he kid in every lond,\n  Of Trace he hihte Tere\u00fcs;\n  This Tere\u00fcs his wif hom ladde,\n  A lusti lif with hire he hadde;\n  Til it befell upon a tyde,\n  This Progne, as sche lay him besyde,\n  Bethoughte hir hou it mihte be\n  That sche hir Soster myhte se,\n  And to hir lord hir will sche seide,\n  With goodly wordes and him preide\n  That sche to hire mihte go:\n  That thanne he wolde himselve wende,\n  Or elles be som other sende,\n  Which mihte hire diere Soster griete,\n  And schape hou that thei mihten miete.\n  Hir lord anon to that he herde\n  Yaf his acord, and thus ansuerde:\n  \u2018I wole,\u2019 he seide, \u2018for thi sake\n  The weie after thi Soster take\n  Miself, and bringe hire, if I may.\u2019\n  Began him in hire armes clippe,\n  And kist him with hir softe lippe,[399]\n  And seide, \u2018Sire, grant mercy.\u2019\n  And he sone after was redy,\n  And tok his leve forto go;\n  In sori time dede he so.\n    This Tere\u00fcs goth forth to Schipe[400]\n  With him and with his felaschipe;\n  Be See the rihte cours he nam,\n  Wher Philomene was duellinge,\n  And of hir Soster the tidinge\n  He tolde, and tho thei weren glade,\n  And mochel joie of him thei made.\n  The fader and the moder bothe\n  To leve here douhter weren lothe,\n  Bot if thei weren in presence;\n  And natheles at reverence\n  Of him, that wolde himself travaile,\n  Thei wolden noght he scholde faile[402]                         5610\n  Of that he preide, and yive hire leve:[403]\n  And sche, that wolde noght beleve,\n  In alle haste made hire yare\n  Toward hir Soster forto fare,\n  With Tere\u00fcs and forth sche wente.\n  And he with al his hole entente,\n  Whan sche was fro hir frendes go,\n  Assoteth of hire love so,\n  His yhe myhte he noght withholde,\n  And with the sihte he gan desire,[404]\n  And sette his oghne herte on fyre;[405]\n  And fyr, whan it to tow aprocheth,\n  To him anon the strengthe acrocheth,\n  Til with his hete it be devoured,\n  The tow ne mai noght be socoured.\n  And so that tirant raviner,[406]\n  Whan that sche was in his pouer,\n  And he therto sawh time and place,\n  Foryat he was a wedded man,\n  And in a rage on hire he ran,\n  Riht as a wolf which takth his preie.[407]\n  And sche began to crie and preie,\n  \u2018O fader, o mi moder diere,\n  Nou help!\u2019 Bot thei ne mihte it hiere,\n  And sche was of to litel myht\n  Defense ayein so ruide a knyht\n  To make, whanne he was so wod\n  Bot hield hire under in such wise,\n  That sche ne myhte noght arise,\n  Bot lay oppressed and desesed,\n  As if a goshauk hadde sesed\n  A brid, which dorste noght for fere\n  Remue: and thus this tirant there[408]\n  Beraft hire such thing as men sein\n  Mai neveremor be yolde ayein,\n  And that was the virginite:\n    Bot whan sche to hirselven com,\n  And of hir meschief hiede nom,\n  And knew hou that sche was no maide,\n  With wofull herte thus sche saide:\n  \u2018O thou of alle men the worste,\n  Wher was ther evere man that dorste\n  Do such a dede as thou hast do?\n  That dai schal falle, I hope so,\n  That I schal telle out al mi fille,\n  And with mi speche I schal fulfille                             5660\n  The wyde world in brede and lengthe.\n  That thou hast do to me be strengthe,\n  If I among the poeple duelle,\n  Unto the poeple I schal it telle;\n  And if I be withinne wall\n  Of Stones closed, thanne I schal\n  Unto the Stones clepe and crie,[409]\n  And tellen hem thi felonie;\n  And if I to the wodes wende,\n  And crie it to the briddes oute,[411]\n  That thei schul hiere it al aboute.\n  For I so loude it schal reherce,\n  That my vois schal the hevene perce,\n  That it schal soune in goddes Ere.\n  Ha, false man, where is thi fere?\n  O mor cruel than eny beste,\n  Hou hast thou holden thi beheste[412]\n  Which thou unto my Soster madest?\n  And art ensample of alle untrewe,\n  Nou wolde god mi Soster knewe,\n  Of thin untrouthe, hou that it stod!\u2019\n  And he than as a Lyon wod[413]\n  With hise unhappi handes stronge\n  Hire cauhte be the tresses longe,\n  With whiche he bond ther bothe hire armes,\n  That was a fieble dede of armes,\n  And to the grounde anon hire caste,\n  Hire tunge with a peire scheres.\n  So what with blod and what with teres\n  Out of hire yhe and of hir mouth,\n  He made hire faire face uncouth:\n  Sche lay swounende unto the deth,\n  Ther was unethes eny breth;\n  Bot yit whan he hire tunge refte,\n  A litel part therof belefte,\n  Bot sche with al no word mai soune,\n  And natheles that wode hound\n  Hir bodi hent up fro the ground,\n  And sente hir there as be his wille\n  Sche scholde abyde in prison stille\n  For everemo: bot nou tak hiede\n  What after fell of this misdede.\n    Whanne al this meschief was befalle,\n  This Tere\u00fcs, that foule him falle,\n  Unto his contre hom he tyh;\n  His wif al redi there him kepte.\n  Whan he hir sih, anon he wepte,\n  And that he dede for deceite,\n  For sche began to axe him streite,\n  \u2018Wher is mi Soster?\u2019 And he seide\n  That sche was ded; and Progne abreide,\n  As sche that was a wofull wif,\n  And stod betuen hire deth and lif,\n  Of that sche herde such tidinge:[414]\n  Bot for sche sih hire lord wepinge,                             5720\n  She wende noght bot alle trouthe,\n  And hadde wel the more routhe.\n  The Perles weren tho forsake\n  To hire, and blake clothes take;\n  As sche that was gentil and kinde,\n  In worschipe of hir Sostres mynde\n  Sche made a riche enterement,\n  For sche fond non amendement\n  To syghen or to sobbe more:\n    Nou leve we this king and queene,\n  And torne ayein to Philomene,\n  As I began to tellen erst.\n  Whan sche cam into prison ferst,\n  It thoghte a kinges douhter strange\n  To maken so soudein a change\n  Fro welthe unto so grete a wo;[415]\n  And sche began to thenke tho,\n  Thogh sche be mouthe nothing preide,\n  Withinne hir herte thus sche seide:[416]                        5740\n  \u2018O thou, almyhty Jupiter,\n  That hihe sist and lokest fer,\n  Thou soffrest many a wrong doinge,[417]\n  And yit it is noght thi willinge.\n  To thee ther mai nothing ben hid,\n  Thou wost hou it is me betid:\n  I wolde I hadde noght be bore,\n  For thanne I hadde noght forlore[418]\n  Mi speche and mi virginite.\n  Whan thou therof wolt do vengance\n  And schape mi deliverance.\u2019\n  And evere among this ladi wepte,\n  And thoghte that sche nevere kepte\n  To ben a worldes womman more,\n  And that sche wissheth everemore.\n  Bot ofte unto hir Soster diere\n  Hire herte spekth in this manere,\n  And seide, \u2018Ha, Soster, if ye knewe\n  I trowe, and my deliverance\n  Ye wolde schape, and do vengance\n  On him that is so fals a man:\n  And natheles, so as I can,\n  I wol you sende som tokninge,[419]\n  Wherof ye schul have knowlechinge\n  Of thing I wot, that schal you lothe,\n  The which you toucheth and me bothe.\u2019\n  And tho withinne a whyle als tyt[420]\n  With lettres and ymagerie,\n  In which was al the felonie,\n  Which Tere\u00fcs to hire hath do;[421]\n  And lappede it togedre tho[422]\n  And sette hir signet therupon\n  And sende it unto Progne anon.\n  The messager which forth it bar,\n  What it amonteth is noght war;\n  And natheles to Progne he goth\n  And wente ayein riht as he cam,\n  The court of him non hiede nam.\n    Whan Progne of Philomene herde,\n  Sche wolde knowe hou that it ferde,\n  And opneth that the man hath broght,\n  And wot therby what hath be wroght\n  And what meschief ther is befalle.\n  In swoune tho sche gan doun falle,\n  And efte aros and gan to stonde,\n  And eft sche takth the cloth on honde,                          5790\n  Behield the lettres and thymages;\n  Bot ate laste, \u2018Of suche oultrages,\u2019\n  Sche seith, \u2018wepinge is noght the bote:\u2019\n  And swerth, if that sche live mote,\n  It schal be venged otherwise.\n  And with that sche gan hire avise\n  Hou ferst sche mihte unto hire winne\n  Hir Soster, that noman withinne,\n  Bot only thei that were suore,\n  It scholde knowe, and schop therfore                            5800\n  That Tere\u00fcs nothing it wiste;\n  And yit riht as hirselven liste,[423]\n  Hir Soster was delivered sone\n  Out of prison, and be the mone\n  To Progne sche was broght be nyhte.\n    Whan ech of other hadde a sihte,\n  In chambre, ther thei were al one,[424]\n  Thei maden many a pitous mone;\n  Bot Progne most of sorwe made,\n  Which sihe hir Soster pale and fade[425]                        5810\n  And specheles and deshonoured,\n  Of that sche hadde be defloured;\n  And ek upon hir lord sche thoghte,\n  Of that he so untreuly wroghte\n  And hadde his espousaile broke.\n  Sche makth a vou it schal be wroke,[426]\n  And with that word sche kneleth doun\n  Wepinge in gret devocioun:\n  Unto Cupide and to Venus\n  Sche preide, and seide thanne thus:                             5820\n  \u2018O ye, to whom nothing asterte\n  Of love mai, for every herte\n  Ye knowe, as ye that ben above\n  The god and the goddesse of love;\n  Ye witen wel that evere yit\n  With al mi will and al my wit,\n  Sith ferst ye schopen me to wedde,\n  That I lay with mi lord abedde,\n  I have be trewe in mi degre,\n  And nevere love in other place,\n  Bot al only the king of Trace,\n  Which is mi lord and I his wif.\n  Bot nou allas this wofull strif!\n  That I him thus ayeinward finde\n  The most untrewe and most unkinde\n  That evere in ladi armes lay.[427]\n  And wel I wot that he ne may\n  Amende his wrong, it is so gret;\n  Whan he myn oughne Soster tok,\n  And me that am his wif forsok.\u2019\n    Lo, thus to Venus and Cupide\n  Sche preide, and furthermor sche cride\n  Unto Appollo the hiheste,\n  And seide, \u2018O myghti god of reste,\n  Thou do vengance of this debat.\n  Mi Soster and al hire astat\n  Thou wost, and hou sche hath forlore\n  In al the world schal bere a blame\n  Of that mi Soster hath a schame,\n  That Tere\u00fcs to hire I sente:\n  And wel thou wost that myn entente\n  Was al for worschipe and for goode.\n  O lord, that yifst the lives fode\n  To every wyht, I prei thee hiere\n  Thes wofull Sostres that ben hiere,\n  And let ous noght to the ben lothe;[428]\n    Thus pleigneth Progne and axeth wreche,\n  And thogh hire Soster lacke speche,\n  To him that alle thinges wot\n  Hire sorwe is noght the lasse hot:\n  Bot he that thanne had herd hem tuo,\n  Him oughte have sorwed everemo\n  For sorwe which was hem betuene.\n  With signes pleigneth Philomene,\n  And Progne seith, \u2018It schal be wreke,\n  That al the world therof schal speke.\u2019                          5870\n  And Progne tho seknesse feigneth,\n  Wherof unto hir lord sche pleigneth,\n  And preith sche moste hire chambres kepe,[429]\n  And as hir liketh wake and slepe.\n  And he hire granteth to be so;\n  And thus togedre ben thei tuo,\n  That wolde him bot a litel good.\n  Nou herk hierafter hou it stod[430]\n  Of wofull auntres that befelle:\n  Thes Sostres, that ben bothe felle,--[431]                      5880\n  And that was noght on hem along,\n  Bot onliche on the grete wrong\n  Which Tere\u00fcs hem hadde do,--\n  Thei schopen forto venge hem tho.\n    This Tere\u00fcs be Progne his wif\n  A Sone hath, which as his lif\n  He loveth, and Ithis he hihte:\n  His moder wiste wel sche mihte\n  Do Tere\u00fcs no more grief[432]\n  Than sle this child, which was so lief.[433]                    5890\n  Thus sche, that was, as who seith, mad\n  Of wo, which hath hir overlad,\n  Withoute insihte of moderhede\n  Foryat pite and loste drede,\n  And in hir chambre prively\n  This child withouten noise or cry\n  Sche slou, and hieu him al to pieces:\n  And after with diverse spieces\n  The fleissh, whan it was so toheewe,\n  Sche takth, and makth therof a sewe,                            5900\n  With which the fader at his mete\n  Was served, til he hadde him ete;\n  That he ne wiste hou that it stod,\n  Bot thus his oughne fleissh and blod\n  Himself devoureth ayein kinde,\n  As he that was tofore unkinde.\n  And thanne, er that he were arise,\n  For that he scholde ben agrise,\n  To schewen him the child was ded,\n  Betwen tuo disshes, and al wrothe\n  Tho comen forth the Sostres bothe,\n  And setten it upon the bord.\n  And Progne tho began the word,\n  And seide, \u2018O werste of alle wicke,\n  Of conscience whom no pricke\n  Mai stere, lo, what thou hast do!\n  Lo, hier ben nou we Sostres tuo;[434]\n  O Raviner, lo hier thi preie,\n  With whom so falsliche on the weie                              5920\n  Thou hast thi tirannye wroght.\n  Lo, nou it is somdel aboght,\n  And bet it schal, for of thi dede\n  The world schal evere singe and rede\n  In remembrance of thi defame:[435]\n  For thou to love hast do such schame,\n  That it schal nevere be foryete.\u2019\n  With that he sterte up fro the mete,\n  And schof the bord unto the flor,[436]\n  That thei scholde of his handes dye.\n  And thei unto the goddes crie\n  Begunne with so loude a stevene,\n  That thei were herd unto the hevene;\n  And in a twinclinge of an yhe\n  The goddes, that the meschief syhe,[437]\n  Here formes changen alle thre.\n  Echon of hem in his degre\n  Was torned into briddes kinde;\n  After thastat that thei were inne,\n  Here formes were set atwinne.\n  And as it telleth in the tale,\n  The ferst into a nyhtingale[438]\n  Was schape, and that was Philomene,\n  Which in the wynter is noght sene,\n  For thanne ben the leves falle\n  And naked ben the buisshes alle.\n  For after that sche was a brid,\n  And forto duelle in prive place,\n  That noman scholde sen hir face\n  For schame, which mai noght be lassed,\n  Of thing that was tofore passed,\n  Whan that sche loste hir maidenhiede:\n  For evere upon hir wommanhiede,\n  Thogh that the goddes wolde hire change,\n  Sche thenkth, and is the more strange,[439]\n  And halt hir clos the wyntres day.\n  And that Nature the goddesse\n  Wole of hir oughne fre largesse[440]\n  With herbes and with floures bothe\n  The feldes and the medwes clothe,\n  And ek the wodes and the greves\n  Ben heled al with grene leves,[441]\n  So that a brid hire hyde mai,\n  Betwen Averil and March and Maii,\n  Sche that the wynter hield hir clos,\n  Whan that sche seth the bowes thikke,[442]\n  And that ther is no bare sticke,\n  Bot al is hid with leves grene,\n  To wode comth this Philomene[443]\n  And makth hir ferste yeres flyht;\n  Wher as sche singeth day and nyht,\n  And in hir song al openly[444]\n  Sche makth hir pleignte and seith, \u2018O why,\n  O why ne were I yit a maide?\u2019[445]\n  Which understoden what sche mente,[446]\n  Hire notes ben of such entente.\n  And ek thei seide hou in hir song\n  Sche makth gret joie and merthe among,\n  And seith, \u2018Ha, nou I am a brid,\n  Ha, nou mi face mai ben hid:\n  Thogh I have lost mi Maidenhede,\n  Schal noman se my chekes rede.\u2019\n  Thus medleth sche with joie wo\n  So that of loves maladie\n  Sche makth diverse melodie,\n  And seith love is a wofull blisse,\n  A wisdom which can noman wisse,\n  A lusti fievere, a wounde softe:\n  This note sche reherceth ofte\n  To hem whiche understonde hir tale.\n  Nou have I of this nyhtingale,\n  Which erst was cleped Philomene,\n  Bothe of hir forme and of hir note,\n  Wherof men mai the storie note.\n    And of hir Soster Progne I finde,\n  Hou sche was torned out of kinde\n  Into a Swalwe swift of winge,\n  Which ek in wynter lith swounynge,\n  Ther as sche mai nothing be sene:\n  Bot whan the world is woxe grene[447]\n  And comen is the Somertide,\n  Than fleth sche forth and ginth to chide,                       6010\n  And chitreth out in hir langage[448]\n  What falshod is in mariage,[449]\n  And telleth in a maner speche\n  Of Tere\u00fcs the Spousebreche.\n  Sche wol noght in the wodes duelle,\n  For sche wolde openliche telle;[450]\n  And ek for that sche was a spouse,\n  Among the folk sche comth to house,\n  To do thes wyves understonde[451]\n  That thei of hem be war also,\n  For ther ben manye untrewe of tho.\n  Thus ben the Sostres briddes bothe,\n  And ben toward the men so lothe,\n  That thei ne wole of pure schame\n  Unto no mannes hand be tame;[453]\n  For evere it duelleth in here mynde\n  Of that thei founde a man unkinde,\n  And that was false Tere\u00fcs.\n  I not, bot his condicion\n  Men sein in every region\n  Withinne toune and ek withoute\n  Nou regneth comunliche aboute.\n  And natheles in remembrance\n  I wol declare what vengance\n  The goddes hadden him ordeined,\n  Of that the Sostres hadden pleigned:\n  For anon after he was changed\n  And from his oghne kinde stranged,                              6040\n  A lappewincke mad he was,\n  And thus he hoppeth on the gras,[454]\n  And on his hed ther stant upriht\n  A creste in tokne he was a kniht;[455]\n  And yit unto this dai men seith,\n  A lappewincke hath lore his feith[456]\n  And is the brid falseste of alle.\n    Bewar, mi Sone, er thee so falle;[457]\n  For if thou be of such covine,\n  Thi lust, it mai thee falle thus,\n  As it befell of Tere\u00fcs.[458]\n    Mi fader, goddes forebode![459]\n  Me were levere be fortrode[460]\n  With wilde hors and be todrawe,\n  Er I ayein love and his lawe\n  Dede eny thing or loude or stille,\n  Which were noght mi ladi wille.\n  Men sein that every love hath drede;[461]\n  For I hire love, and who so dredeth,\n  To plese his love and serve him nedeth.\n  Thus mai ye knowen be this skile\n  That no Ravine don I wile\n  Ayein hir will be such a weie;\n  Bot while I live, I wol obeie\n  Abidinge on hire courtesie,\n  If eny merci wolde hir plie.\n  Forthi, mi fader, as of this\n  Bot furthermore I you beseche,\n  Som other point that ye me teche,\n  And axeth forth, if ther be auht,\n  That I mai be the betre tauht.\n  ix. _Viuat vt ex spoliis grandi quamsepe tumultu,_\n        _Quo graditur populus, latro perurget iter._\n      _Sic amor, ex casu poterit quo carpere predam,_\n        _Si locus est aptus, cetera nulla timet._\n    Whan Covoitise in povere astat\n  Stant with himself upon debat[462]\n  Thurgh lacke of his misgovernance,\n  That he unto his sustienance\n      [Sidenote: Hic loquitur super illa Cupiditatis specie quam\n      furtum vocant, cuius Ministri alicuius legis offensam non\n      metuentes, tam in amoris causa quam aliter, suam quamsepe\n      conscienciam offendunt.]\n  Ne can non other weie finde\n  To gete him good, thanne as the blinde,                         6080\n  Which seth noght what schal after falle,\n  That ilke vice which men calle\n  Of Robberie, he takth on honde;\n  Wherof be water and be londe[463]\n  Of thing which othre men beswinke\n  He get him cloth and mete and drinke.\n  Him reccheth noght what he beginne,\n  Thurgh thefte so that he mai winne:\n  Forthi to maken his pourchas\n  And what thing that he seth ther passe,\n  He takth his part, or more or lasse,\n  If it be worthi to be take.\n  He can the packes wel ransake,\n  So prively berth non aboute\n  His gold, that he ne fint it oute,\n  Or other juel, what it be;\n  He takth it as his proprete.\n  In wodes and in feldes eke\n  Wher as he mai his pourpos finde.[464]\n    And riht so in the same kinde,\n  My goode Sone, as thou miht hiere,[465]\n  To speke of love in the matiere\n  And make a verrai resemblance,\n  Riht as a thief makth his chevance\n  And robbeth mennes good aboute\n  In wode and field, wher he goth oute,\n  So be ther of these lovers some,\n  And finden there a womman able,\n  And therto place covenable,\n  Withoute leve, er that thei fare,\n  Thei take a part of that chaffare:[467]\n  Yee, though sche were a Scheperdesse,\n  Yit wol the lord of wantounesse\n  Assaie, althogh sche be unmete,\n  For other mennes good is swete.\n  Bot therof wot nothing the wif\n  Hir lord, and sitt alday wisshinge\n  After hir lordes hom comynge:\n  Bet whan that he comth hom at eve,\n  Anon he makth his wif beleve,\n  For sche noght elles scholde knowe:\n  He telth hire hou his hunte hath blowe,\n  And hou his houndes have wel runne,\n  And hou ther schon a merye Sunne,\n  And hou his haukes flowen wel;\n  Hou he to love untrewe was,\n  Of that he robbede in the pas,\n  And tok his lust under the schawe\n  Ayein love and ayein his lawe.\n    Which thing, mi Sone, I thee forbede,\n  For it is an ungoodly dede.\n  For who that takth be Robberie\n  His love, he mai noght justefie\n  His cause, and so fulofte sithe\n  He schal ben after sory thries.\n  Ensample of suche Robberies\n  I finde write, as thou schalt hiere,\n  Acordende unto this matiere.\n    I rede hou whilom was a Maide,\n  The faireste, as Ovide saide,\n      [Sidenote: Hic loquitur contra istos in amoris causa\n      predones, qui cum in suam furtiue concupiscenciam aspirant,\n      fortuna in contrarium operatur. Et narrat quod cum[468]\n      Neptunus quamdam virginem nomine Cornicem solam iuxta mare\n      deambulantem opprimere suo furto voluisset, superueniens\n      Pallas ipsam e manibus eius virginitate seruata gracius\n      liberauit.]\n  Which was in hire time tho;\n  And sche was of the chambre also\n  Of Pallas, which is the goddesse\n  Is yove to these worthi knihtes.[469]\n  For he is of so grete mihtes,\n  That he governeth the bataille;\n  Withouten him may noght availe\n  The stronge hond, bot he it helpe;\n  Ther mai no knyht of armes yelpe,\n  Bot he feihte under his banere.\n  Bot nou to speke of mi matiere,\n  This faire, freisshe, lusti mai,\n  Upon the stronde forto pleie,\n  Ther cam Neptunus in the weie,[470]\n  Which hath the See in governance;\n  And in his herte such plesance\n  He tok, whan he this Maide sih,\n  That al his herte aros on hih,\n  For he so sodeinliche unwar[471]\n  Behield the beaute that sche bar.\n  And caste anon withinne his herte\n  That sche him schal no weie asterte,                            6170\n  Bot if he take in avantage\n  Fro thilke maide som pilage,\n  Noght of the broches ne the Ringes,\n  Bot of some othre smale thinges\n  He thoghte parte, er that sche wente;\n  And hire in bothe hise armes hente,\n  And putte his hond toward the cofre,\n  Wher forto robbe he made a profre,[472]\n  That lusti tresor forto stele,\n  And cleped is the maidenhede,\n  Which is the flour of wommanhede.\n  This Maiden, which Cornix be name\n  Was hote, dredende alle schame,\n  Sih that sche mihte noght debate,\n  And wel sche wiste he wolde algate\n  Fulfille his lust of Robberie,\n  Anon began to wepe and crie,\n  And seide, \u2018O Pallas, noble queene,\n  To kepe and save myn honour:\n  Help, that I lese noght mi flour,\n  Which nou under thi keie is loke.\u2019\n  That word was noght so sone spoke,\n  Whan Pallas schop recoverir\n  After the will and the desir\n  Of hire, which a Maiden was,\n  And sodeinliche upon this cas\n  Out of hire wommanisshe kinde\n  Sche was transformed forth withal,\n  So that Neptunus nothing stal\n  Of such thing as he wolde have stole.\n  With fetheres blake as eny cole\n  Out of hise armes in a throwe\n  Sche flih before his yhe a Crowe;\n  Which was to hire a more delit,\n  To kepe hire maidenhede whit\n  Under the wede of fethers blake,\n  That no lif mai restore ayein.\n  Bot thus Neptune his herte in vein\n  Hath upon Robberie sett;\n  The bridd is flowe and he was let,\n  The faire Maide him hath ascaped,[474]\n  Wherof for evere he was bejaped\n  And scorned of that he hath lore.\n    Mi Sone, be thou war therfore\n  That thou no maidenhode stele,\n  Aldai befalle in sondri wise;\n  So as I schal thee yit devise\n  An other tale therupon,\n  Which fell be olde daies gon.\n    King Lichaon upon his wif\n  A dowhter hadde, a goodly lif,\n      [Sidenote: Hic ponit exemplum contra istos in causa\n      virginitatis lese predones. Et narrat quod cum Calistona\n      Lichaontis mire pulcritudinis filia suam virginitatem\n      Diane conseruandam castissima vouisset, et in Siluam que\n      Tegea dicitur inter alias ibidem Nimphas moraturam se\n      transtulisset, Iupiter virginis castitatem subtili furto\n      surripiens, quendam[476] filium, qui postea Archas nominatus\n      est, ex ea genuit: vnde Iuno in Calistonam seuiens eius\n      pulcritudinem in vrse turpissime deformitatem subito\n      transfigurauit.]\n  A clene Maide of worthi fame,\n  Calistona whos rihte name\n  Was cleped, and of many a lord\n  To love myhte noman winne,\n  As sche which hath no lust therinne;\n  Bot swor withinne hir herte and saide\n  That sche wolde evere ben a Maide.[475]\n  Wherof to kepe hireself in pes,\n  With suche as Amadriades\n  Were cleped, wodemaydes, tho,\n  And with the Nimphes ek also\n  Upon the spring of freisshe welles\n  Sche schop to duelle and nagher elles.                          6240\n  And thus cam this Calistona\n  Into the wode of Tegea,\n  Wher sche virginite behihte\n  Unto Diane, and therto plihte\n  Her trouthe upon the bowes grene,\n  To kepe hir maidenhode clene.\n  Which afterward upon a day\n  Was priveliche stole away;\n  For Jupiter thurgh his queintise\n  That sodeinliche forth withal\n  Hire wombe aros and sche toswal,\n  So that it mihte noght ben hidd.\n  And therupon it is betidd,\n  Diane, which it herde telle,\n  In prive place unto a welle[477]\n  With Nimphes al a compainie[478]\n  Was come, and in a ragerie\n  Sche seide that sche bathe wolde,\n  With hire al naked bathe also.\n  And tho began the prive wo,\n  Calistona wax red for schame;\n  Bot thei that knewe noght the game,\n  To whom no such thing was befalle,\n  Anon thei made hem naked alle,\n  As thei that nothing wolden hyde:[479]\n  Bot sche withdrouh hire evere asyde,\n  And natheles into the flod,\n  Sche thoghte come unaperceived.\n  Bot therof sche was al deceived;\n  For whan sche cam a litel nyh,\n  And that Diane hire wombe syh,\n  Sche seide, \u2018Awey, thou foule beste,\n  For thin astat is noght honeste\n  This chaste water forto touche;\n  For thou hast take such a touche,\n  Which nevere mai ben hol ayein.\u2019\n  And thus goth sche which was forlein                            6280\n  With schame, and fro the Nimphes fledde,\n  Til whanne that nature hire spedde,\n  That of a Sone, which Archas\n  Was named, sche delivered was.\n  And tho Juno, which was the wif\n  Of Jupiter, wroth and hastif,\n  In pourpos forto do vengance\n  Cam forth upon this ilke chance,\n  And to Calistona sche spak,[480]\n  And seide, \u2018Ha, nou thou art atake,\n  That thou thi werk myht noght forsake.\n  Ha, thou ungoodlich ypocrite,[481]\n  Hou thou art gretly forto wyte!\n  Bot nou thou schalt ful sore abie\n  That ilke stelthe and micherie,[482]\n  Which thou hast bothe take and do;\n  Wherof thi fader Lichao\n  Schal noght be glad, whan he it wot,\n  That sche hath broke hire chaste avou.\n  Bot I thee schal chastise nou;[483]\n  Thi grete beaute schal be torned,\n  Thurgh which that thou hast be mistorned,[484]\n  Thi large frount, thin yhen greie,\n  I schal hem change in other weie,\n  And al the feture of thi face\n  In such a wise I schal deface,\n  That every man thee schal forbere.\u2019\n  Sche tok and was forschape anon.\n    Withinne a time and therupon\n  Befell that with a bowe on honde,[485]\n  To hunte and gamen forto fonde,\n  Into that wode goth to pleie\n  Hir Sone Archas, and in his weie\n  It hapneth that this bere cam.[486]\n  And whan that sche good hiede nam,[487]\n  Wher that he stod under the bowh,[488]\n  For thogh sche hadde hire forme lore,\n  The love was noght lost therfore\n  Which kinde hath set under his lawe.\n  Whan sche under the wodesschawe[489]\n  Hire child behield, sche was so glad,\n  That sche with bothe hire armes sprad,\n  As thogh sche were in wommanhiede,\n  Toward him cam, and tok non hiede\n  Of that he bar a bowe bent.\n  And gan to teise it in his bowe,\n  As he that can non other knowe,\n  Bot that it was a beste wylde.\n  Bot Jupiter, which wolde schylde\n  The Moder and the Sone also,\n  Ordeineth for hem bothe so,[490]\n  That thei for evere were save.\n    Bot thus, mi Sone, thou myht have\n  Ensample, hou that it is to fle\n  Of a yong innocent aweie:[491]\n  And overthis be other weie,\n  In olde bokes as I rede,\n  Such Robberie is forto drede,\n  And nameliche of thilke good\n  Which every womman that is good\n  Desireth forto kepe and holde,\n  As whilom was be daies olde.\n  For if thou se mi tale wel\n  Of old ensample taken hiede,[492]\n  Hou that the flour of maidenhiede\n  Was thilke time holde in pris.\n  And so it was, and so it is,\n  And so it schal for evere stonde:\n  And for thou schalt it understonde,\n  Nou herkne a tale next suiende,\n  Hou maidenhod is to commende.\n  x. _Vt Rosa de spinis spineto preualet orta,_[493]\n       _Et lilii flores cespite plura valent,_\n     _Sic sibi virginitas carnis sponsalia vincit,_\n       _Eternos fetus que sine labe parit._\n    Of Rome among the gestes olde\n      [Sidenote: Hic loquitur de virginitatis commendacione, vbi\n      dicit quod nuper Imperatores ob tanti status dignitatem\n      virginibus cedebant[496] in via.]\n  That what man tho was Emperour[494]\n  Of Rome, he scholde don honour\n  To the virgine, and in the weie,[495]\n  Wher he hire mette, he scholde obeie\n  In worschipe of virginite,\n  Which tho was of gret dignite.[497]\n  Noght onliche of the wommen tho,[498]\n  Bot of the chaste men also\n  It was commended overal:\n  Touchende of men, ensample I finde,\n      [Sidenote: Hic loquitur, qualiter Phyrinus, iuuenum Rome\n      pulcherrimus, ut illesam suam conseruaret virginitatem,\n      ambos oculos eruens vultus sui decorem abhominabilem\n      constituit.]\n    Phyryns, which was of mannes kinde[499]\n  Above alle othre the faireste\n  Of Rome and ek the comelieste,\n  That wel was hire which him mihte\n  Beholde and have of him a sihte.\n  Thus was he tempted ofte sore;\n  Bot for he wolde be nomore[500]\n  Among the wommen so coveited,\n  He hath, and threste out bothe hise yhen,[501]\n  That alle wommen whiche him syhen[502]\n  Thanne afterward, of him ne roghte:\n  And thus his maidehiede he boghte.\n  So mai I prove wel forthi,\n  Above alle othre under the Sky,\n  Who that the vertus wolde peise,[503]\n  Virginite is forto preise,\n  Which, as thapocalips recordeth,\n  So mai it schewe wel therfore,\n  As I have told it hier tofore,\n  In hevene and ek in Erthe also\n  It is accept to bothe tuo*.\n    And if I schal more over this\n  Declare what this vertu is,\n  I finde write upon this thing\n                                [Sidenote: [CHASTITY OF VALENTINIAN.]]\n  Of Valentinian the king\n  And Emperour be thilke daies,\n      [Sidenote: Hic loquitur qualiter Valentinianus Imperator,\n      cum ipse octogenarius plures prouincias Romano Imperio\n      belliger subiugasset, dixit se super omnia magis gaudere\n      de eo, quod contra sue carnis concupiscenciam victoriam\n      optinuisset; nam et ipse virgo omnibus diebus vite sue\n      castissimus permansit.]\n  Hou he withoute Mariage\n  Was of an hundred wynter Age,\n  And hadde ben a worthi kniht\n  Bothe of his lawe and of his myht.\n    *Out of his flessh a man to live[505]\n      [Sidenote: In carne preter carnem viuere pocius vita\n      angelica quam humana est.[506]]\n  Gregoire hath this ensample yive,\n  And seith it schal rather be told\n  Lich to an Angel manyfold,[507]\n  Than to the lif of mannes kinde.\n  Bot only thurgh the grace above,\n  In flessh withoute flesshly love\n  A man to live chaste hiere:\n  And natheles a man mai hiere\n  Of suche that have ben er this,\n  And yit ther ben; bot for it is\n  A vertu which is sielde wonne,\n  Now I this matiere have begonne,\n  I thenke tellen overmore,\n  If that the list to taken hiede.\n  x.[508]_Vt Rosa de spinis spineto preualet orta,_\n       _Et lilii flores cespite plura valent,_\n     _Sic sibi virginitas carnis sponsalia vincit,_\n       _Eternos fetus que sine labe parit._\n    To trete upon the maidenhiede,\n      [Sidenote: Milicia est vita hominis super terram.[509]]\n  The bok seith that a mannes lif\n  Upon knyhthode in werre and strif[510]\n  Is sett among hise enemys:\n  The frele fleissh, whos nature is\n  Ai redy forto sporne and falle,\n  The ferste foman is of alle;\n  For thilke werre is redi ai,\n  So that a man hath nevere reste.\n  Forthi is thilke knyht the beste,\n  Thurgh myht and grace of goddes sonde\n  Which that bataille mai withstonde:\n  Wherof yit duelleth the memoire\n  Of hem that whilom the victoire\n  Of thilke dedly werre hadden;[511]\n  The hih prouesse which thei ladden,\n  Wherof the Soule stod amended,[512]\n      [Sidenote: Hic loquitur qualiter Valentinianus Imperator,\n      cum ipse octogenarius plures prouincias Romano Imperio\n      belliger subiugasset, dixit se super omnia magis gaudere de\n      eo quod contra[514] sue carnis concupiscenciam victoriam\n      optinuisset; nam et ipse virgo omnibus diebus vite sue\n      castissimus[515] permansit.]\n    An Emperour be olde daies\n  Ther was, and he at alle assaies\n  A worthi knyht was of his hond,\n  Ther was non such in al the lond;\n  Bot yit for al his vasselage\n  He stod unwedded al his age,[516]\n  And in Cronique as it is told,\n  He was an hundred wynter old.\n  Bot whan men wolde etc. (_as_ 6405 ff.)\n  Bot whan men wolde his dedes peise\n  And his knyhthode of Armes preise,\n  Of that he dede with his hondes,\n  Whan he the kinges and the londes[517]\n  To his subjeccion put under,[518]\n  For he it sette of non acompte,\n  And seide al that may noght amonte\n  Ayeins o point which he hath nome,\n  That he his fleissh hath overcome:\n  He was a virgine, as he seide;\n  On that bataille his pris he leide.                          (6450*)\n  Lo nou, my Sone, avise thee.\n    Yee, fader, al this wel mai be,[519]\n  Bot if alle othre dede so,\n  And in the lawe a man mai finde,\n  Hou god to man be weie of kinde\n  Hath set the world to multeplie;\n  And who that wol him justefie,\n  It is ynouh to do the lawe.\n  And natheles youre goode sawe\n  Is good to kepe, who so may,\n  I wol noght therayein seie nay.\n    Mi Sone, take it as I seie;[520]\n  Withoute lawes ordinance,\n  It mai noght failen of vengance.\n  And if thou wolt the sothe wite,\n  Behold a tale which is write,\n  Hou that the King Agamenon,\n  Whan he the Cite of Lesbon\n  Hath wonne, a Maiden ther he fond,\n  Which was the faireste of the Lond\n  In thilke time that men wiste.\n  Of thing which was most precious,\n  Wherof that sche was dangerous.\n  This faire Maiden cleped is\n  Criseide, douhter of Crisis,[521]\n  Which was that time in special\n  Of thilke temple principal,\n  Wher Phebus hadde his sacrifice,\n  So was it wel the more vice.\n  Agamenon was thanne in weie\n  This Maiden, which he with him ladde,\n  So grete a lust in hire he hadde.[522]\n  Bot Phebus, which hath gret desdeign\n  Of that his Maiden was forlein,\n  Anon as he to Troie cam,\n  Vengance upon this dede he nam\n  And sende a comun pestilence.\n  Thei soghten thanne here evidence\n  And maden calculation,\n  This deth cam in so sodeinly;[523]\n  And ate laste redyly\n  The cause and ek the man thei founde:[524]\n  And forth withal the same stounde\n  Agamenon opposed was,[525]\n  Of the folie which he wroghte.\n  And therupon mercy thei soghte\n  Toward the god in sondri wise\n  The Maide and hom ayein thei sende,[526]\n  And yive hire good ynouh to spende[527]\n  For evere whil sche scholde live:\n  And thus the Senne was foryive\n  And al the pestilence cessed.\n    Lo, what it is to ben encressed\n  Of love which is evele wonne.\n  It were betre noght begonne\n  Than take a thing withoute leve,\n  And yit have malgre forth withal.\n  Forthi to robben overal\n  In loves cause if thou beginne,\n  I not what ese thou schalt winne.\n  Mi Sone, be wel war of this,\n  For thus of Robberie it is.[528]\n    Mi fader, youre ensamplerie\n  In loves cause of Robberie\n  I have it riht wel understonde.\n  Yit wolde I wite of youre aprise\n  What thing is more of Covoitise.\n  xi. _Insidiando latens tempus rimatur et horam_[529]\n        _Fur, quibus occulto tempore furta parat._[530]\n      _Sic amor insidiis vacat, vt sub tegmine ludos_[531]\n        _Prendere furtiuos nocte fauente queat._\n    With Covoitise yit I finde\n  A Servant of the same kinde,\n      [Sidenote: Hic tractat super illa Cupiditatis specie, que\n      secretum latrocinium dicitur, cuius natura custode[532] rerum\n      nesciente ea que cupit tam per diem quam per noctem absque\n      strepitu clanculo furatur.]\n  Which Stelthe is hote, and Mecherie\n  With him is evere in compainie.\n  Of whom if I schal telle soth,\n  He stalketh as a Pocok doth,\n  And takth his preie so covert,\n  For whan he wot the lord from home,[533]\n  Than wol he stalke aboute and rome;\n  And what thing he fint in his weie,\n  Whan that he seth the men aweie,\n  He stelth it and goth forth withal,\n  That therof noman knowe schal.\n  And ek fulofte he goth a nyht\n  Withoute Mone or sterreliht,\n  And with his craft the dore unpiketh,\n  And takth therinne what him liketh:                             6510\n  And if the dore be so schet,\n  That he be of his entre let,\n  He wole in ate wyndou crepe,\n  And whil the lord is faste aslepe,\n  He stelth what thing as him best list,\n  Fulofte also be lyhte of day\n  Yit wole he stele and make assay;[534]\n  Under the cote his hond he put,\n  And rifleth that he fint therinne.\n  And thus he auntreth him to winne,\n  And berth an horn and noght ne bloweth,\n  For noman of his conseil knoweth;\n  What he mai gete of his Michinge,\n  It is al bile under the winge.\n  And as an hound that goth to folde\n  And hath ther taken what he wolde,\n  His mouth upon the gras he wypeth,\n  And so with feigned chiere him slypeth,                         6530\n  That what as evere of schep he strangle,\n  Ther is noman therof schal jangle,\n  As forto knowen who it dede;[535]\n  Riht so doth Stelthe in every stede,\n  Where as him list his preie take.\n  He can so wel his cause make\n  And so wel feigne and so wel glose,\n  That ther ne schal noman suppose,\n  Bot that he were an innocent,\n  So that this craft I mai remene\n  Withouten help of eny mene.\n    Ther be lovers of that degre,\n  Which al here lust in privete,\n  As who seith, geten al be Stelthe,\n  And ofte atteignen to gret welthe\n  As for the time that it lasteth.[536]\n  For love awaiteth evere and casteth\n  Hou he mai stele and cacche his preie,\n  For be it nyht or be it day,\n  He takth his part, whan that he may,\n  And if he mai nomore do,\n  Yit wol he stele a cuss or tuo.\n    Mi Sone, what seist thou therto?\n  Tell if thou dedest evere so.\n    Mi fader, hou?\n  If thou hast stolen eny cuss\n  Or other thing which therto longeth,\n  Tell on forthi and sei the trouthe.\n    Mi fader, nay, and that is routhe,\n  For be mi will I am a thief;\n  Bot sche that is to me most lief,\n  Yit dorste I nevere in privete\n  To stele of hire or this or that,\n  And if I dorste, I wot wel what:\n  And natheles, bot if I lie,\n  Of love, which fell in mi thoght,\n  To hire dede I nevere noght.\n  Bot as men sein, wher herte is failed,\n  Ther schal no castell ben assailed;\n  Bot thogh I hadde hertes ten,\n  And were als strong as alle men,\n  If I be noght myn oghne man\n  And dar noght usen that I can,\n  I mai miselve noght recovere.\n  I bere an herte and hire it is,\n  So that me faileth wit in this,\n  Hou that I scholde of myn acord\n  The servant lede ayein the lord:\n  For if mi fot wolde awher go,[537]\n  Or that min hand wolde elles do,\n  Whan that myn herte is therayein,\n  The remenant is al in vein.\n  And thus me lacketh alle wele,\n  Of thing which longeth unto love:\n  And ek it is so hyh above,\n  I mai noght wel therto areche,\n  Bot if so be at time of speche,\n  Ful selde if thanne I stele may\n  A word or tuo and go my way.\n  Betwen hire hih astat and me[538]\n  Comparison ther mai non be,\n  So that I fiele and wel I wot,\n  To sette on hond withoute leve:\n  And thus I mot algate leve\n  To stele that I mai noght take,\n  And in this wise I mot forsake\n  To ben a thief ayein mi wille\n  Of thing which I mai noght fulfille.\n  For that Serpent which nevere slepte\n  The flees of gold so wel ne kepte\n  In Colchos, as the tale is told,\n  Nys betre yemed and bewaked,\n  Wher sche be clothed or be naked.\n  To kepe hir bodi nyht and day,\n  Sche hath a wardein redi ay,\n  Which is so wonderful a wyht,\n  With swerd ne with no wepne daunte,[539]\n  Ne with no sleihte of charme enchaunte,\n  Wherof he mihte be mad tame,\n  Which under lock and under keie,\n  That noman mai it stele aweie,\n  Hath al the Tresor underfonge\n  That unto love mai belonge.\n  The leste lokinge of hire yhe\n  Mai noght be stole, if he it syhe;\n  And who so gruccheth for so lyte,\n  He wolde sone sette a wyte\n  On him that wolde stele more.\n  For this proverbe is evere newe,\n  That stronge lokes maken trewe\n  Of hem that wolden stele and pyke:[540]\n  For so wel can ther noman slyke[541]\n  Be him ne be non other mene,\n  To whom Danger wol yive or lene\n  Of that tresor he hath to kepe.\n  So thogh I wolde stalke and crepe,\n  And wayte on eve and ek on morwe,\n  And stele I wot wel may I noght:[542]\n  And thus I am riht wel bethoght,\n  Whil Danger stant in his office,\n  Of Stelthe, which ye clepe a vice,\n  I schal be gultif neveremo.\n  Therfore I wolde he were ago\n  So fer that I nevere of him herde,\n  Hou so that afterward it ferde:\n  For thanne I mihte yit per cas\n  Be Stelthe or be som other weie,\n  That nou fro me stant fer aweie.\n    Bot, fader, as ye tolde above,[543]\n  Hou Stelthe goth a nyht for love,\n  I mai noght wel that point forsake,\n  That ofte times I ne wake\n  On nyhtes, whan that othre slepe;\n  Bot hou, I prei you taketh kepe.\n  Whan I am loged in such wise[544]\n  At som wyndowe and loken oute\n  And se the housinge al aboute,\n  So that I mai the chambre knowe\n  In which mi ladi, as I trowe,\n  Lyth in hir bed and slepeth softe,\n  Thanne is myn herte a thief fulofte:                         (6700*)\n  For there I stonde to beholde[545]\n  The longe nyhtes that ben colde,\n  And thenke on hire that lyth there.\n  Als wys as was Nectanabus\n  Or elles as was Prothe\u00fcs,\n  That couthen bothe of nigromaunce\n  In what liknesse, in what semblaunce,\n  Riht as hem liste, hemself transforme:\n  For if I were of such a forme,\n  I seie thanne I wolde fle\n  Into the chambre forto se[546]\n  If eny grace wolde falle,\n  Som thing of love pyke and stele.\n  And thus I thenke thoghtes fele,\n  And thogh therof nothing be soth,\n  Yit ese as for a time it doth:\n  Bot ate laste whanne I finde\n  That I am falle into my mynde,\n  And se that I have stonde longe\n  And have no profit underfonge,\n  Than stalke I to mi bedd withinne.\n  Of love, whanne I walke on nyht:\n  Mi will is good, bot of mi myht\n  Me lacketh bothe and of mi grace;\n  For what so that mi thoght embrace,[547]\n  Yit have I noght the betre ferd.\n  Mi fader, lo, nou have ye herd\n  What I be Stelthe of love have do,[548]\n  And hou mi will hath be therto:\n  If I be worthi to penance\n    Mi Sone, of Stelthe I the behiete,\n  Thogh it be for a time swete,\n  At ende it doth bot litel good,\n  As be ensample hou that it stod\n  Whilom, I mai thee telle nou.\n    I preie you, fader, sei me hou.[550]\n    Mi Sone, of him which goth be daie\n  Be weie of Stelthe to assaie,\n  In loves cause and takth his preie,\n  And in his Methamor he tolde\n  A tale, which is good to holde.\n    The Poete upon this matiere\n  Of Stelthe wrot in this manere.\n  Venus, which hath this lawe in honde[551]\n      [Sidenote: Hic in amoris causa super isto Latrocinio quod\n      de die[552] contigit ponit exemplum. Et narrat quod,\n      cum Leuchotoe Orchami filia in cameris sub arta matris\n      custodia virgo preseruabatur, Phebus eius pulcritudinem\n      concupiscens, in conclave domus clara luce subintrans,\n      virginis pudiciciam matre nescia[553] deflorauit: vnde\n      ipsa inpregnata iratus pater filiam suam ad sepeliendum\n      viuam effodit; ex cuius tumulo florem, quem[554] Solsequium\n      vocant, dicunt tunc[555] consequenter primitus accreuisse.]\n  Of thing which mai noght be withstonde,                      (6750*)\n  As sche which the tresor to warde\n  Of love hath withinne hir warde,\n  Phebum to love hath so constreigned,[556]\n  With al his herte to coveite\n  A Maiden, which was warded streyte\n  Withinne chambre and kept so clos,\n  That selden was whan sche desclos\n  Goth with hir moder forto pleie.\n  Leuchotoe, so as men seie,\n  This Maiden hihte, and Orchamus\n  Hir fader was; and befell thus.\n  This doughter, that was kept so deere,\n  Under hir moder discipline\n  A clene Maide and a Virgine,\n  Upon the whos nativite\n  Of comelihiede and of beaute\n  Nature hath set al that sche may,\n  That lich unto the fresshe Maii,\n  Which othre monthes of the yeer\n  Surmonteth, so withoute pier\n  Was of this Maiden the feture.\n  Hire loveth, and on every syde\n  Awaiteth, if so mai betyde,[557]\n  That he thurgh eny sleihte myhte\n  Hire lusti maidenhod unrihte,\n  The which were al his worldes welthe.\n  And thus lurkende upon his stelthe[558]\n  In his await so longe he lai,\n  Til it befell upon a dai,\n  That he thurghout hir chambre wall\n  That thing which was to him so lief.[559]\n  Bot wo the while, he was a thief!\n  For Venus, which was enemie\n  Of thilke loves micherie,\n  Discovereth al the pleine cas\n  To Clymene, which thanne was[560]\n  Toward Phebus his concubine.\n  And sche to lette the covine\n  Of thilke love, dedli wroth\n  And tolde hire fader hou it stod;\n  Wherof for sorwe welnyh wod\n  Unto hire moder thus he saide:\n  \u2018Lo, what it is to kepe a Maide!\n  To Phebus dar I nothing speke,\n  So that these Maidens after this\n  Mow take ensample, what it is[562]\n  To soffre her maidenhed be stole,[563]\n  Wherof that sche the deth schal thole.\u2019                         6770\n  And bad with that do make a pet,[564]\n  Wherinne he hath his douhter set,\n  As he that wol no pite have,\n  So that sche was al quik begrave\n  And deide anon in his presence.\n  Bot Phebus, for the reverence\n  Of that sche hadde be his love,\n  Hath wroght thurgh his pouer above,\n  That sche sprong up out of the molde\n  Which stant governed of the Sonne.\n  And thus whan love is evele wonne,\n  Fulofte it comth to repentaile.\n    Mi fader, that is no mervaile,\n  Whan that the conseil is bewreid.\n  Bot ofte time love hath pleid\n  And stole many a prive game,\n  Which nevere yit cam into blame,\n  Whan that the thinges weren hidde.\n  Venus discoverede al the cas,\n  And ek also brod dai it was,\n  Whan Phebus such a Stelthe wroghte,\n  Wherof the Maide in blame he broghte,\n  That afterward sche was so lore.[565]\n  Bot for ye seiden nou tofore\n  Hou stelthe of love goth be nyhte,\n  And doth hise thinges out of syhte,\n  Therof me liste also to hiere\n  Wherof I miyhte ensample take.\n    Mi goode Sone, and for thi sake,[566]\n  So as it fell be daies olde,[567]\n  And so as the Poete it tolde,\n  Upon the nyhtes micherie\n  Nou herkne a tale of Poesie.\n                            [Sidenote: [TALE OF HERCULES AND FAUNUS.]]\n    The myhtieste of alle men\n  Whan Hercules with Eolen,\n      [Sidenote: Hic ponit exemplum super eodem quod de nocte\n      contigit. Et narrat qualiter Hercules cum Eole in quadam\n      spelunca nobili, Thophis dicta, sub monte Thymolo, vbi\n      silua Bachi est, hospicio pernoctarunt. Et cum ipsi variis\n      lectis seperatim[568] iacentes dormierunt, contigit lectum\n      Herculis vestimentis Eole lectumque Eole pelle leonis, qua\n      Hercules induebatur, operiri. Super quo Faunus a silua\n      descendens speluncam subintrauit, temptans si forte cum\n      Eole sue concupiscencie voluptatem[569] nesciente Hercule\n      furari posset. Et cum ad lectum Herculis muliebri palpata\n      veste ex casu peruenisset, putans Eolen fuisse, cubiculum\n      nudo corpore ingreditur; quem senciens Hercules manibus\n      apprehensum ipsum ad terram ita fortiter allisit, ut\n      impotens sui corporis effectus usque mane ibidem requieuit,\n      vbi Saba cum Nimphis siluestribus superueniens ipsum sic\n      illusum deridebat.]\n  Which was the love of his corage,\n  Towardes Rome scholden go,[570]\n  It fell hem be the weie so,\n  That thei upon a dai a Cave\n  Withinne a roche founden have,\n  Which was real and glorious\n  Be name and Thophis it was hote.\n  The Sonne schon tho wonder hote,\n  As it was in the Somer tyde;\n  Hath Eolen his love there,[571]\n  Whan thei at thilke cave were,\n  He seide it thoghte him for the beste\n  That sche hire for the hete reste\n  Al thilke day and thilke nyht;\n  And sche, that was a lusti wyht,\n  It liketh hire al that he seide:\n  And thus thei duelle there and pleide\n  The longe dai. And so befell,\n  Of Tymolus, which was begrowe\n  With vines, and at thilke throwe\n  Faunus with Saba the goddesse,\n  Be whom the large wildernesse\n  In thilke time stod governed,\n  Weere in a place, as I am lerned,[572]\n  Nyh by, which Bachus wode hihte.\n  This Faunus tok a gret insihte\n  Of Eolen, that was so nyh;[573]\n  Out of his wit he was assoted,\n  And in his herte it hath so noted,\n  That he forsok the Nimphes alle,\n  And seide he wolde, hou so it falle,\n  Assaie an other forto winne;\n  So that his hertes thoght withinne[574]\n  He sette and caste hou that he myhte\n  Of love pyke awey be nyhte[575]\n  That he be daie in other wise\n  And therupon his time he waiteth.\n    Nou tak good hiede hou love afaiteth\n  Him which withal is overcome.\n  Faire Eolen, whan sche was come\n  With Hercules into the Cave,\n  Sche seide him that sche wolde have[576]\n  Hise clothes of and hires bothe,[577]\n  That ech of hem scholde other clothe.[578]\n  And al was do riht as sche bad,\n  And caste on hire his gulion,\n  Which of the Skyn of a Leoun\n  Was mad, as he upon the weie\n  It slouh, and overthis to pleie\n  Sche tok his grete Mace also\n  So was sche lich the man arraied,[579]\n  And Hercules thanne hath assaied\n  To clothen him in hire array:\n  Til that her Souper redy were.\n  And whan thei hadden souped there,\n  Thei schopen hem to gon to reste;\n  And as it thoghte hem for the beste,\n  Thei bede, as for that ilke nyht,\n  Tuo sondri beddes to be dyht,\n  For thei togedre ligge nolde,\n  Be cause that thei offre wolde\n  Upon the morwe here sacrifice.\n  And sondri beddes made anon,\n  Wherin that thei to reste gon\n  Ech be himself in sondri place.[580]\n  Faire Eole hath set the Mace\n  Beside hire beddes hed above,\n  And with the clothes of hire love\n  Sche helede al hire bed aboute;\n  And he, which hadde of nothing doute,\n  Hire wympel wond aboute his cheke,\n  Abrod upon his bed he spredde.\n  And thus thei slepen bothe abedde;\n  And what of travail, what of wyn,\n  The servantz lich to drunke Swyn\n  Begunne forto route faste.[581]\n    This Faunus, which his Stelthe caste,\n  Was thanne come to the Cave,\n  And fond thei weren alle save\n  Withoute noise, and in he wente.\n  And yit it happeth him to go\n  Where Eolen abedde tho\n  Was leid al one for to slepe;\n  Bot for he wolde take kepe\n  Whos bed it was, he made assai,\n  And of the Leoun, where it lay,\n  The Cote he fond, and ek he fieleth\n  The Mace, and thanne his herte kieleth,\n  That there dorste he noght abyde,\n  And soghte aboute with his hond,\n  That other bedd til that he fond,\n  Wher lai bewympled a visage.\n  Tho was he glad in his corage,\n  For he hir kertell fond also\n  Bespred upon the bed alofte.\n  He made him naked thanne, and softe\n  Into the bedd unwar he crepte,\n  And wende wel it were sche;\n  And thus in stede of Eole\n  Anon he profreth him to love.\n  But he, which felte a man above,\n  This Hercules, him threw to grounde[582]\n  So sore, that thei have him founde\n  Liggende there upon the morwe;\n  And tho was noght a litel sorwe,\n  That Faunus of himselve made,\n  And lowhen him to scorne aboute:\n  Saba with Nimphis al a route[583]\n  Cam doun to loke hou that he ferde,[584]\n  And whan that thei the sothe herde,\n  He was bejaped overal.\n    Mi Sone, be thou war withal\n  To seche suche mecheries,\n  Bot if thou have the betre aspies,\n  In aunter if the so betyde\n  Wherof thou miht be schamed so.\n    Min holi fader, certes no.\n  Bot if I hadde riht good leve,\n  Such mecherie I thenke leve:\n  Mi feinte herte wol noght serve;\n  For malgre wolde I noght deserve\n  In thilke place wher I love.\n  Bot for ye tolden hier above\n  Of Covoitise and his pilage,\n  Which toucheth to mi schrifte, I preie\n  That ye therof me wolde seie,\n  So that I mai the vice eschuie.\n    Mi Sone, if I be order suie[585]\n  The vices, as thei stonde arowe,[586]\n  Of Covoitise thou schalt knowe\n  Ther is yit on, which is the laste;\n  In whom ther mai no vertu laste,\n  For he with god himself debateth,\n  Wherof that al the hevene him hateth.                           6960\n  xii. _Sacrilegus tantum furto loca sacra prophanat;_\n         _Vt sibi sunt agri, sic domus alma dei._\n       _Nec locus est, in quo non temptat amans quod amatur,_\n         _Et que posse nequit carpere, velle capit._\n      [Sidenote: Hic tractat super vltima Cupiditatis specie,\n      que Sacrilegium dicta est, cuius furtum ea que altissimo\n      sanctificantur bona depredans ecclesie tantum spoliis\n      insidiatur.]\n    The hihe god, which alle goode\n  Pourveied hath for mannes fode\n  Of clothes and of mete and drinke,\n  Bad Adam that he scholde swinke\n  To geten him his sustienance;\n  Upon the lawe of Mo\u00efses,[587]\n  That though a man be haveles,\n  Yit schal he noght be thefte stele.\n  That wol no labour undertake,\n  Bot what thei mai be Stelthe take\n  Thei holde it sikerliche wonne.\n  And thus the lawe is overronne,\n  Which god hath set, and namely\n  With hem that so untrewely\n  The goodes robbe of holi cherche.\n  The thefte which thei thanne werche\n  Be name is cleped Sacrilegge,\n  Of his condicion to telle,\n  Which rifleth bothe bok and belle,\n  [588]*Upon the pointz as we ben taught[589]\n  Stant sacrilege, and elles nought.\n    The firste point is for to seye,\n  Whan that a thief schal stele aweye\n  The holy thing from holy place.\n  By wey of thefte unholy thing,\n  Which he upon his knowleching\n  Fro holy place aweie took.\n    The thridde point, as seith the book,\n  Is such as, wher as evere it be,[590]\n  In woode, in feld or in Cite,\n  Schal no man stele by no wise\n  That halwed is to the servise\n  Of god which alle thinges wot.\n  Which he for god or man wol spare,\n  So that the body may wel fare;\n  And that he may the world aschape,\n  The hevene him thenkth is but a jape:[591]\n  And thus, the sothe for to telle,\n  He rifleth bothe book and belle,[592]\n  So forth with al, etc. (_as_ 6983 ff.)\n  So forth with al the remenant\n  To goddes hous appourtenant,\n  Wher that he scholde bidde his bede,\n  He doth his thefte in holi stede,\n  And takth what thing he fint therinne:\n  For whan he seth that he mai winne,\n  He wondeth for no cursednesse,\n  And doth to god no reverence;\n  For he hath lost his conscience,\n  That though the Prest therfore curse,\n  He seith he fareth noght the wurse.[593]\n    And forto speke it otherwise,\n  What man that lasseth the franchise                          (7050*)\n  And takth of holi cherche his preie,\n  I not what bedes he schal preie.\n  Whan he fro god, which hath yive al,\n  Which unto Crist himself is due,[594]\n  Benymth, he mai noght wel eschue\n  The peine comende afterward;\n  For he hath mad his foreward\n  With Sacrilegge forto duelle,\n  Which hath his heritage in helle.\n  And if we rede of tholde lawe,[595]\n  I finde write, in thilke dawe[596]\n  Of Princes hou ther weren thre[597]\n  That on of hem was cleped thus,\n  The proude king Antiochus;\n  That other Nabuzardan hihte,\n  Which of his crualte behyhte\n  The temple to destruie and waste,\n  And so he dede in alle haste;\n  The thridde, which was after schamed,\n  Was Nabugodonosor named,\n  And he Jerusalem putte under,\n  There in the holi temple he wroghte,\n  Which Baltazar his heir aboghte,[599]\n  Whan Mane, Techel, Phares write\n  Was on the wal, as thou miht wite,\n  So as the bible it hath declared.[600]\n  Bot for al that it is noght spared\n  Yit nou aday, that men ne pile,\n  And maken argument and skile\n  To Sacrilegge as it belongeth,\n  For what man that ther after longeth,                           7030\n  He takth non hiede what he doth.*\n    And riht so, forto telle soth,\n  [601]*And if a man schal telle soth,\n  Of guile and of soubtilite\n  Is non so slyh in his degre\n  To feigne a thing for his beyete,\n  He can so priveliche pyke,\n  He can so wel hise wordes slyke\n  To putte awey suspecioun,\n  That in his excusacioun,\n  Ther schal noman defalte finde.\n  And thus fulofte men be blinde,\n  That stonden of his word deceived,\n  Er his queintise be perceived.\n  Bot natheles yit otherwhile,\n  For al his sleyhte and al his guile,[602]                      7100*\n  Of that he wolde his werk forsake,\n  He is atteint and overtake;\n  Wherof thou schalt a tale rede,\n  In Rome as it befell in dede.[603]\n                          [Sidenote: [TALE OF LUCIUS AND THE STATUE.]]\n    Er Rome cam to the creance\n  Of Cristes feith, it fell per chance,\n      [Sidenote: Hic loquitur de illis qui laruata consciencia\n      Sacrilegium sibi licere fingunt. Et narrat quod, cum quidam\n      Lucius clericus famosus et Imperatori notus deum suum Apollinem\n      in templo Rome de anulo suo, pallio et barba aurea spoliasset,\n      ipse tandem apprehensus et coram Imperatore accusatus taliter se\n      excusando ait: \u2018Anulum a deo recepi, quia ipse digito protenso\n      ex sua largitate anulum hunc graciose michi optulit; pallium ex\n      lamine aureo constructum tuli, quia aurum maxime ponderosum et\n      frigidum naturaliter consistit, vnde nec in estate propter pondus\n      nec in yeme propter frigus ad dei vestes vtile fuit; barbam ab\n      eo[605] deposui, quia ipsum patri suo assimilare volui,[606]\n      nam et Apollo, qui ante ipsum in templo[607] stetit, absque\n      barba iuvenis apparuit. Et sic ea que gessi non ex furto set\n      honestate[608] processisse manifeste declaraui.\u2019]\n    Cesar, which tho was Emperour,\n  Him liste forto don honour\n  Unto the temple Apollinis,\n  The which was cleped Apollo.\n  Was non so riche in Rome tho;\n  Of plate of gold a berd he hadde,\n  The which his brest al overspradde;\n  Of gold also withoute faile\n  His mantell was of large entaile,\n  Beset with perrie al aboute,\n  Forthriht he strawhte his finger oute,\n  Upon the which he hadde a ryng,\n  A fin Carbuncle for the nones,[604]\n  Most precious of alle Stones.\n    And fell that time in Rome thus:\n  Ther was a clerk, on Lucius,\n  A Courteour, a famous man,\n  Of every witt somwhat he can,\n  Outake that him lacketh reule\n  His oghne astat to guide and reule;\n  How so it stod of his spekinge,\n  Bot every riot ate laste\n  Mot nedes falle and mai noght laste:\n  After the meede of his decerte,\n  So fell this clerk into poverte\n  And wiste noght how forto ryse;\n  Wherof in many a sondri wyse\n  He caste his wittes hier and ther,\n  He loketh nyh, he loketh fer,\n  Til on a time that he com\n  Wher that the god Apollo stod.\n  He sih the richesse and the good,\n  And thoghte he wolde be som weie\n  The tresor pyke and stele aweie;\n  And therupon so slyhly wroghte,\n  That his pourpos aboute he broghte,\n  And wente awey unaparceived.\n  Thus hath the man his god deceived,[610]\n  His ryng, his mantell and his beerd,\n  Al prively with him he bar:\n  And whan the wardeins weren war\n  Of that here god despuiled was,\n  Hem thoghte it was a wonder cas,\n  How that a man for eny wele\n  Durste in so holy place stele,[612]\n  And namely so gret a thing.[613]\n  This tale cam unto the king,\n  And was thurgh spoken overal:\n  What maner man hath do the dede,\n  Thei soghten help upon the nede\n  And maden calculacioun,\n  Wherof be demonstracioun\n  The man was founde with the good.\n  In juggement and whan he stood,\n  The king hath axed of him thus:\n  \u2018Sey, thou unsely Lucius,\n  Whi hast thou do this sacrilegge?\u2019\n  Quod he ayein, \u2018me thenketh this,\n  That I have do nothing amis.\n  Thre pointz ther ben whiche I have do,\n  Wherof the ferste point stant so,\n  That I the ryng have take aweie.\n  As unto that this wole I seie:[614]\n  Whan I the god behield aboute,\n  I sih how he his hond strawhte oute\n  And profred me the ryng to yive;\n  Out of poverte of his largesse,[615]\n  It underfing, so that I gesse,\n  As therof I am noght to wyte.[616]\n  And overmore I wol me quite,\n  Of gold that I the mantell tok:\n  Gold in his kinde, as seith the bok,\n  Is hevy bothe and cold also;\n  And for that it was hevy so,\n  Me thoghte it was no garnement\n  To clothen him the somer tide;\n  I thoghte upon that other side\n  How gold is cold, and such a cloth\n  Be resoun oghte to be loth\n  In wynter time for the chele.\n  And thus thenkende thoghtes fele,\n  As I myn yhe aboute caste,\n  His large beerd thanne ate laste\n  I syh, and thoghte anon therfore\n  Which stod upon the same place,\n  Was beerdles with a yongly face:\n  And in such wise as ye have herd\n  I tok awey the Sones berd,[617]\n  For that his fader hadde non,\n  To make hem liche, and hier upon\n  I axe forto ben excused.\u2019\n    Lo thus, wher Sacrilegge is used,\n  A man can feigne his conscience;\n  In loves cause, &c. (_as_ 7033 ff.)\n  In loves cause if I schal trete,\n  Ther ben of suche smale and grete:\n  If thei no leisir fynden elles,\n  Thei wol noght wonden for the belles,\n  Ne thogh thei sen the Prest at masse;\n  That wol thei leten overpasse.\n  If that thei finde here love there,\n  Thei stonde and tellen in hire Ere,                             7040\n  And axe of god non other grace,\n  Whyl thei ben in that holi place;\n  Bot er thei gon som avantage\n  Ther wol thei have, and som pilage\n  Of goodli word or of beheste,\n  Or elles thei take ate leste\n  Out of hir hand or ring or glove,\n  So nyh the weder thei wol love,[618]\n  As who seith sche schal noght foryete,\n  Thus halwe thei the hihe feste.\n  Such thefte mai no cherche areste,\n  For al is leveful that hem liketh,[619]\n  To whom that elles it misliketh.\n  And ek riht in the selve kinde\n  In grete Cites men mai finde\n  This lusti folk, that make it gay,\n  And waite upon the haliday:\n  In cherches and in Menstres eke\n  And wher that such on goth aboute,\n  Tofore the faireste of the route,\n  Wher as thei sitten alle arewe,\n  Ther wol he most his bodi schewe,\n  His croket kembd and theron set\n  A Nouche with a chapelet,\n  Or elles on of grene leves,\n  Which late com out of the greves,\n  Al for he scholde seme freissh.\n  Riht as an hauk which hath a sihte\n  And as he were of faierie,\n  He scheweth him tofore here yhe\n  In holi place wher thei sitte,\n  Al forto make here hertes flitte.\n  His yhe nawher wole abyde,\n  Bot loke and prie on every syde[621]\n  On hire and hire, as him best lyketh:\n  Thenkth on of hem, \u2018That was for me,\u2019\n  And so ther thenken tuo or thre,\n  And yit he loveth non of alle,\n  Bot wher as evere his chance falle.\n  And natheles to seie a soth,\n  The cause why that he so doth\n  Is forto stele an herte or tuo,\n  Out of the cherche er that he go:\n  And as I seide it hier above,\n  For wel mai be he stelth away\n  That he nevere after yelde may.\n  Tell me forthi, my Sone, anon,\n  Hast thou do Sacrilege, or non,[622]\n  As I have said in this manere?\n    Mi fader, as of this matiere\n  I wole you tellen redely\n  What I have do; bot trewely\n  I mai excuse min entente,\n  That nevere I yit to cherche wente                              7100\n  In such manere as ye me schryve,\n  For no womman that is on lyve.\n  The cause why I have it laft\n  Mai be for I unto that craft\n  Am nothing able so to stele,\n  Thogh ther be wommen noght so fele.[623]\n  Bot yit wol I noght seie this,\n  Whan I am ther mi ladi is,\n  In whom lith holly mi querele,\n  Wol go to matins or to messe,--\n  That time I waite wel and gesse,\n  To cherche I come and there I stonde,\n  And thogh I take a bok on honde,\n  Mi contienance is on the bok,\n  Bot toward hire is al my lok;\n  And if so falle that I preie\n  Unto mi god, and somwhat seie\n  Of Paternoster or of Crede,[624]\n  So that mi bede in holi cherche\n  Mi ladi herte forto chaunge,\n  Which evere hath be to me so strange.[625]\n  So that al mi devocion\n  And al mi contemplacion\n  With al min herte and mi corage\n  Is only set on hire ymage;\n  And evere I waite upon the tyde.\n  That I me mai of hire avise,[626]\n  Anon I am with covoitise\n  So smite, that me were lief\n  To ben in holi cherche a thief;\n  Bot noght to stele a vestement,\n  For that is nothing mi talent,\n  Bot I wold stele, if that I mihte,[627]\n  A glad word or a goodly syhte;\n  And evere mi service I profre,\n  For thanne I lede hire, if I may,\n  For somwhat wolde I stele away.\n  Whan I beclippe hire on the wast,\n  Yit ate leste I stele a tast,\n  And otherwhile \u2018grant mercy\u2019\n  Sche seith, and so winne I therby\n  A lusti touch, a good word eke,\n  Bot al the remenant to seke\n  Is fro mi pourpos wonder ferr.\n  In holy cherche if that I wowe,\n  My conscience it wolde allowe,[628]\n  Be so that up amendement\n  I mihte gete assignement\n  Wher forto spede in other place:\n  Such Sacrilege I holde a grace.\n  And thus, mi fader, soth to seie,\n  In cherche riht as in the weie,\n  If I mihte oght of love take,\n  Such hansell have I noght forsake.[629]                         7160\n  Bot finali I me confesse,\n  Ther is in me non holinesse,\n  whil I hire se in eny stede;[630]\n  And yit, for oght that evere I dede,\n  No Sacrilege of hire I tok,\n  Bot if it were of word or lok,[631]\n  Or elles if that I hir fredde,\n  Whan I toward offringe hir ledde,\n  Take therof what I take may,\n  For thogh I wolde oght elles have,\n  And kept with such a privilege,\n  That I mai do no Sacrilege.\n  God wot mi wille natheles,\n  Thogh I mot nedes kepe pes\n  And malgre myn so let it passe,[633]\n  Mi will therto is noght the lasse,\n  If I mihte other wise aweie.\n  Tell what you thenketh therupon,[634]\n  If I therof have gult or non.\n    Thi will, mi Sone, is forto blame,\n  The remenant is bot a game,\n  That I have herd the telle as yit.\n  Bot tak this lore into thi wit,\n  That alle thing hath time and stede,\n  The cherche serveth for the bede,\n  The chambre is of an other speche.\n  Hou Sacrilege it hath aboght,\n  Thou woldest betre ben bethoght;\n  And for thou schalt the more amende,\n  A tale I wole on the despende.[635]\n    To alle men, as who seith, knowe\n  It is, and in the world thurgh blowe,\n      [Sidenote: Hic in amoris causa super istius vicii articulo\n      ponit exemplum. Et narrat, pro eo quod Paris Priami\n      Regis filius Helenam Menelai vxorem in quadam Grecie\n      insula a templo Veneris Sacrilegus abduxit, illa Troie\n      famosissima[636] obsidio per vniuersi[637] orbis climata\n      divulgata precipue causabatur.[638] Ita quod huiusmodi\n      Sacrilegium non solum ad ipsius regis Priami omniumque\n      suorum interitum, set eciam ad perpetuam vrbis desolacionem\n      vindicte fomitem ministrabat.]\n  Hou that of Troie Lamedon\n  To Hercules and to Jasoun,\n  Whan toward Colchos out of Grece\n  Of lond of Troie reste preide,--\n  Bot he hem wrathfulli congeide:\n  And for thei founde him so vilein,\n  Whan thei come into Grece ayein,\n  With pouer that thei gete myhte\n  Towardes Troie thei hem dyhte,\n  And ther thei token such vengance,\n  Wherof stant yit the remembrance;[639]\n  For thei destruide king and al,\n  The Grecs of Troiens many slowe\n  And prisoners thei toke ynowe,\n  Among the whiche ther was on,\n  The kinges doughter Lamedon,\n  Esiona, that faire thing,[640]\n  Which unto Thelamon the king\n  Be Hercules and be thassent\n  Of al the hole parlement\n  Was at his wille yove and granted.\n  And hom thei torne in such manere:\n  Bot after this nou schalt thou hiere                         (7400*)\n  The cause why this tale I telle,[641]\n  Upon the chances that befelle.\n    King Lamedon, which deide thus,\n  He hadde a Sone, on Priamus,\n  Which was noght thilke time at hom:\n  Bot whan he herde of this, he com,\n  And fond hou the Cite was falle,\n  And made ther a cite newe,\n  That thei whiche othre londes knewe\n  Tho seiden, that of lym and Ston\n  In al the world so fair was non.\n  And on that o side of the toun\n  The king let maken Ylioun,[642]\n  That hihe Tour, that stronge place,\n  Which was adrad of no manace\n  Of quarel nor of non engin;\n  No mannes craft it mihte aproche,\n  For it was sett upon a roche.\n  The walles of the toun aboute,\n  Hem stod of al the world no doute,\n  And after the proporcion\n  Sex gates weren of the toun\n  Of such a forme, of such entaile,\n  That hem to se was gret mervaile:\n  The diches weren brode and depe,\n  From al the world, as semeth tho,\n  Bot if the goddes weren fo.\n  Gret presse unto that cite drouh,\n  So that ther was of poeple ynouh,\n  Of Burgeis that therinne duellen;\n  Ther mai no mannes tunge tellen\n  Hou that cite was riche of good.[643]\n    Whan al was mad and al wel stod,\n  King Priamus tho him bethoghte\n  What thei of Grece whilom wroghte,                              7260\n  And what was of her swerd devoured,\n  And hou his Soster deshonoured\n  With Thelamon awey was lad:\n  And so thenkende he wax unglad,[644]\n  And sette anon a parlement,\n  To which the lordes were assent.\n  In many a wise ther was spoke,\n  Hou that thei mihten ben awroke,\n  Bot ate laste natheles\n  To setten either part in reste[645]\n  It thoghte hem thanne for the beste                          (7450*)\n  With resonable amendement;\n  And thus was Anthenor forth sent[646]\n  To axe Esionam ayein[647]\n  And witen what thei wolden sein.\n  So passeth he the See be barge[648]\n  To Grece forto seie his charge,\n  The which he seide redely\n  Bot where he spak in Grece aboute,\n  He herde noght bot wordes stoute,\n  And nameliche of Thelamon;\n  The maiden wolde he noght forgon,\n  He seide, for no maner thing,\n  And bad him gon hom to his king,\n  For there gat he non amende\n  For oght he couthe do or sende.\n    This Anthenor ayein goth hom\n  He tolde in Grece of that he herde,\n  And hou that Thelamon ansuerde,\n  And hou thei were at here above,\n  That thei wol nouther pes ne love,\n  Bot every man schal don his beste.\n  Bot for men sein that nyht hath reste,\n  The king bethoghte him al that nyht,[649]\n  And erli, whan the dai was lyht,\n  He tok conseil of this matiere;\n  That he withouten eny lette\n  A certein time scholde sette\n  Of Parlement to ben avised:[650]\n  And in the wise it was devised,\n  Of parlement he sette a day,\n  And that was in the Monthe of Maii.\n  This Priamus hadde in his yhte\n  A wif, and Hecuba sche hyhte,\n  Be whom that time ek hadde he\n  Besiden hem, and thritty mo,[651]\n  And weren knyhtes alle tho,\n  Bot noght upon his wif begete,\n  Bot elles where he myhte hem gete\n  Of wommen whiche he hadde knowe;\n  Such was the world at thilke throwe:\n  So that he was of children riche,\n  As therof was noman his liche.[652]\n    Of Parlement the dai was come,\n  Tho was pronounced and pourposed,\n  And al the cause hem was desclosed,                          (7500*)\n  Hou Anthenor in Grece ferde.\n  Thei seten alle stille and herde,\n  And tho spak every man aboute:\n  Ther was alegged many a doute,\n  And many a proud word spoke also;[653]\n  Bot for the moste part as tho[654]\n  Thei wisten noght what was the beste,\n  Bot he that was withoute fere,\n  Hector, among the lordes there\n  His tale tolde in such a wise,\n  And seide, \u2018Lordes, ye ben wise,\n  Ye knowen this als wel as I,\n  Above all othre most worthi[655]\n  Stant nou in Grece the manhode\n  Of worthinesse and of knihthode;\n  For who so wole it wel agrope,\n  Which is the thridde parti evene\n  Of al the world under the hevene;\n  And we be bot of folk a fewe.\n  So were it reson forto schewe[656]\n  The peril, er we falle thrinne:\n  Betre is to leve, than beginne\n  Thing which as mai noght ben achieved;\n  He is noght wys that fint him grieved,\n  And doth so that his grief be more;\n  And wol noght se what is behinde,\n  He mai fulofte hise harmes finde:\n  Wicke is to stryve and have the worse.\n  We have encheson forto corse,\n  This wot I wel, and forto hate\n  The Greks; bot er that we debate\n  With hem that ben of such a myht,\n  It is ful good that every wiht\n  Be of himself riht wel bethoght.\n  For while that mi lif wol stonde,\n  If that ye taken werre on honde,\n  Falle it to beste or to the werste,[657]\n  I schal miselven be the ferste\n  To grieven hem, what evere I may.\n  I wol noght ones seie nay\n  To thing which that youre conseil demeth,\n  For unto me wel more it quemeth\n  The werre certes than the pes;\n  As me belongeth forto seie.\n    Whan Hector hath seid his avis,\n  Next after him tho spak Paris,\n  Which was his brother, and alleide\n  What him best thoghte, and thus he seide:\n  \u2018Strong thing it is to soffre wrong,\n  And suffre schame is more strong,\n  Bot we have suffred bothe tuo;\n  What so we mihte to reforme\n  The pes, whan we in such a forme[658]\n  Sente Anthenor, as ye wel knowe.\n  And thei here grete wordes blowe\n  Upon her wrongful dedes eke;\n  And who that wole himself noght meke\n  To pes, and list no reson take,\n  Men sein reson him wol forsake:[659]\n  For in the multitude of men\n  Is noght the strengthe, for with ten                            7390\n  It hath be sen in trew querele[660]\n  Ayein an hundred false dele,\n  And had the betre of goddes grace.\n  This hath befalle in many place;\n  And if it like unto you alle,\n  I wole assaie, hou so it falle,\n  Oure enemis if I mai grieve;\n  For I have cawht a gret believe\n  Upon a point I wol declare.\n  To hunte unto the grete hert,\n  Which was tofore myn houndes stert,\n  And every man went on his syde[662]\n  Him to poursuie, and I to ryde\n  Began the chace, and soth to seie,[663]\n  Withinne a while out of mi weie\n  I rod, and nyste where I was.\n  And slep me cauhte, and on the gras\n  Beside a welle I lay me doun\n  To me the god Mercurie cam;\n  Goddesses thre with him he nam,\n  Minerve, Venus and Juno,\n  And in his hond an Appel tho\n  He hield of gold with lettres write:\n  And this he dede me to wite,\n  Hou that thei putt hem upon me,[665]\n  That to the faireste of hem thre\n  Of gold that Appel scholde I yive.[666]\n  And echon faire me behihte;\n  Bot Venus seide, if that sche mihte                          (7600*)\n  That Appel of mi yifte gete,\n  Sche wolde it neveremor foryete,\n  And seide hou that in Grece lond\n  Sche wolde bringe unto myn hond\n  Of al this Erthe the faireste;\n  So that me thoghte it for the beste,\n  To hire and yaf that Appel tho.\n  That sche for me wol so ordeine,\n  That thei matiere forto pleigne\n  Schul have, er that I come ayein.\n  Nou have ye herd that I wol sein:\n  Sey ye what stant in youre avis.\u2019\n  And every man tho seide his,\n  And sundri causes thei recorde,\n  Bot ate laste thei acorde\n  That Paris schal to Grece wende,\n    Cassandra, whan sche herde of this,[667]\n  The which to Paris Soster is,\n  Anon sche gan to wepe and weile,\n  And seide, \u2018Allas, what mai ous eile?\n  Fortune with hire blinde whiel\n  Ne wol noght lete ous stonde wel:\n  For this I dar wel undertake,\n  That if Paris his weie take,\n  As it is seid that he schal do,\n  This, which Cassandre thanne hihte,\n  In al the world as it berth sihte,\n  In bokes as men finde write,\n  Is that Sibille of whom ye wite,\n  That alle men yit clepen sage.\n  Whan that sche wiste of this viage,\n  Hou Paris schal to Grece fare,\n  No womman mihte worse fare\n  Ne sorwe more than sche dede;\n  Ferde Helenus, which was hir brother,\n  Of prophecie and such an other:\n  And al was holde bot a jape,\n  So that the pourpos which was schape,\n  Or were hem lief or were hem loth,[668]\n  Was holde, and into Grece goth\n  This Paris with his retenance.\n  And as it fell upon his chance,\n  Of Grece he londeth in an yle,\n  Of folk which he began to freyne,\n  And ek of contres there aboute\n  Of ladis many a lusti route,\n  With mochel worthi poeple also.\n  And why thei comen theder tho,\n  The cause stod in such a wise,--\n  For worschipe and for sacrifise\n  That thei to Venus wolden make,\n  Some of good will, some of beheste,\n  For thanne was hire hihe feste\n  Withinne a temple which was there.\n    Whan Paris wiste what thei were,\n  Anon he schop his ordinance\n  To gon and don his obeissance\n  To Venus on hire holi day,\n  And dede upon his beste aray.\n  With gret richesse he him behongeth,\n  He was noght armed natheles,\n  Bot as it were in lond of pes,\n  And thus he goth forth out of Schipe\n  And takth with him his felaschipe:\n  In such manere as I you seie\n  Unto the temple he hield his weie.\n    Tydinge, which goth overal\n  To grete and smale, forth withal\n  Com to the queenes Ere and tolde\n  Do sacrifise to Venus:\n  And whan sche herde telle thus,\n  She thoghte, hou that it evere be,\n  That sche wole him abyde and se.[670]\n    Forth comth Paris with glad visage\n  Into the temple on pelrinage,\n  Wher unto Venus the goddesse\n  He yifth and offreth gret richesse,\n  And preith hir that he preie wolde.\n  And sih wher that this ladi stod;\n  And he forth in his freisshe mod\n  Goth ther sche was and made hir chiere,\n  As he wel couthe in his manere,\n  That of his wordes such plesance\n  Sche tok, that al hire aqueintance,\n  Als ferforth as the herte lay,\n  He stal er that he wente away.\n  So goth he forth and tok his leve,\n  He wolde don his Sacrilegge,\n    Whan he to Schipe ayein was come,\n  To him he hath his conseil nome,\n  And al devised the matiere\n  In such a wise as thou schalt hiere.\n  Withinne nyht al prively\n  His men he warneth by and by,\n  That thei be redy armed sone\n  For certein thing which was to done:                            7530\n  And thei anon ben redi alle,\n  And ech on other gan to calle,\n  And went hem out upon the stronde[672]\n  And tok a pourpos ther alonde\n  Of what thing that thei wolden do,[673]\n  Toward the temple and forth thei go.\n  So fell it, of devocion\n  Heleine in contemplacion\n  With many an other worthi wiht\n  To bidde and preie unto thymage[674]\n  Of Venus, as was thanne usage;\n  So that Paris riht as him liste\n  Into the temple, er thei it wiste,[675]\n  Com with his men al sodeinly,\n  And alle at ones sette ascry\n  In hem whiche in the temple were,\n  For tho was mochel poeple there;\n  Bot of defense was no bote,\n    Paris unto the queene wente,\n  And hire in bothe hise armes hente\n  With him and with his felaschipe,\n  And forth thei bere hire unto Schipe.[676]\n  Up goth the Seil and forth thei wente,\n  And such a wynd fortune hem sente,\n  Til thei the havene of Troie cauhte;\n  Where out of Schipe anon thei strauhte\n  And gon hem forth toward the toun,\n  Ayein Paris to sen his preie.\n  And every man began to seie\n  To Paris and his felaschipe\n  Al that thei couthen of worschipe;\n  Was non so litel man in Troie,\n  That he ne made merthe and joie\n  Of that Paris hath wonne Heleine.\n  Bot al that merthe is sorwe and peine\n  To Helenus and to Cassaundre;\n  For thei it token schame and sklaundre[677]                     7570\n  And lost of al the comun grace,\n  Be Stelthe hath take a mannes wif,\n  Wherof that he schal lese his lif\n  And many a worthi man therto,\n  And al the Cite be fordo,\n  Which nevere schal be mad ayein.\n  And so it fell, riht as thei sein,\n  The Sacrilege which he wroghte\n  Was cause why the Gregois soughte                               7580\n  Unto the toun and it beleie,\n  And wolden nevere parte aweie,\n  Til what be sleihte and what be strengthe\n  Thei hadde it wonne in brede and lengthe,\n  And brent and slayn that was withinne.\n  Now se, mi Sone, which a sinne\n  Is Sacrilege in holy stede:\n  Be war therfore and bidd thi bede,\n  And do nothing in holy cherche,\n  Bot that thou miht be reson werche.                             7590\n    And ek tak hiede of Achilles,\n  Whan he unto his love ches\n  Polixena, that was also\n  In holi temple of Appollo,\n  Which was the cause why he dyde\n  And al his lust was leyd asyde.\n    And Troilus upon Criseide\n  Also his ferste love leide\n  In holi place, and hou it ferde,\n  Forsake he was for Diomede,\n  Such was of love his laste mede.\n    Forthi, mi Sone, I wolde rede,\n  Be this ensample as thou myht rede,[679]\n  Sech elles, wher thou wolt, thi grace,\n  And war the wel in holi place\n  What thou to love do or speke,\n  In aunter if it so be wreke\n  As thou hast herd me told before.\n  Upon what forme, of Avarice[680]\n  Mor than of eny other vice,\n  I have divided in parties\n  The branches, whiche of compainies\n  Thurghout the world in general\n  Ben nou the leders overal,\n  Of Covoitise and of Perjure,\n  Of fals brocage and of Usure,\n  Of Skarsnesse and Unkindeschipe,[681]\n  Which nevere drouh to felaschipe,                               7620\n  Of Robberie and privi Stelthe,[682]\n  Which don is for the worldes welthe,                         (7800*)\n  Of Ravine and of Sacrilegge,\n  Which makth the conscience agregge;\n  Althogh it mai richesse atteigne,\n  It floureth, bot it schal noght greine\n  Unto the fruit of rihtwisnesse.\n  Bot who that wolde do largesse\n  Upon the reule as it is yive,\n  Toward his god, and ek also\n  Toward the world, for bothe tuo\n  Largesse awaiteth as belongeth,\n  To neither part that he ne wrongeth;[684]\n  He kepth himself, he kepth his frendes,\n  So stant he sauf to bothe hise endes,\n  That he excedeth no mesure,\n  So wel he can himself mesure:\n  Wherof, mi Sone, thou schalt wite,\n                                [Sidenote: [PRODIGALITY AND LARGESS.]]\n  xiii. _Prodegus et parcus duo sunt extrema, que largus_[685]\n          _Est horum medius, plebis in ore bonus._\n      [Sidenote: Nota hic de virtute Largitatis, que ad oppositum\n      Auaricie inter duo extrema, videlicet Parcimoniam et\n      Prodegalitatem, specialiter consistit.]\n    Betwen the tuo extremites\n  Of vice stant the propretes\n  Of vertu, and to prove it so\n  Tak Avarice and tak also\n  The vice of Prodegalite;\n  Betwen hem Liberalite,\n  Which is the vertu of Largesse,\n  Stant and governeth his noblesse.\n  For tho tuo vices in discord\n  So that betwen here tuo debat\n  Largesse reuleth his astat.\n  For in such wise as Avarice,\n  As I tofore have told the vice,\n  Thurgh streit holdinge and thurgh skarsnesse\n  Stant in contraire to Largesse,\n  Riht so stant Prodegalite\n  Revers, bot noght in such degre.\n  For so as Avarice spareth,\n  That other al his oghne and more\n  Ayein the wise mannes lore\n  Yifth and despendeth hiere and there,\n  So that him reccheth nevere where.\n  While he mai borwe, he wol despende,\n  Til ate laste he seith, \u2018I wende\u2019;\n  Bot that is spoken al to late,\n  For thanne is poverte ate gate\n  And takth him evene be the slieve,\n  And riht as Avarice is Sinne,\n  That wolde his tresor kepe and winne,                        (7850*)\n  Riht so is Prodegalite:\n  Bot of Largesse in his degre,\n  Which evene stant betwen the tuo,\n  The hihe god and man also\n  The vertu ech of hem commendeth.\n  For he himselven ferst amendeth,\n  That overal his name spredeth,\n  He yifth his good in such a wise,\n  That he makth many a man arise,\n  Which elles scholde falle lowe.\n  Largesce mai noght ben unknowe;\n  For what lond that he regneth inne,\n  It mai noght faile forto winne\n  Thurgh his decerte love and grace,\n  Wher it schal faile in other place.\n    And thus betwen tomoche and lyte[686]\n  Halt evere forth the middel weie:\n  Bot who that torne wole aweie\n  Fro that to Prodegalite,\n  Anon he lest the proprete[687]\n  Of vertu and goth to the vice;\n  For in such wise as Avarice\n  Lest for scarsnesse his goode name,\n  Riht so that other is to blame,\n  Which thurgh his wast mesure excedeth,\n  For noman wot what harm that bredeth.[688]                      7700\n    Bot mochel joie ther betydeth,[689]\n  Wher that largesse an herte guydeth:\n  For his mesure is so governed,\n  That he to bothe partz is lerned,\n  To god and to the world also,\n  He doth reson to bothe tuo.\n  The povere folk of his almesse\n  Relieved ben in the destresse\n  Of thurst, of hunger and of cold;\n  Bot frely yive, and natheles\n  The myhti god of his encress\n  Rewardeth him of double grace;\n  The hevene he doth him to pourchace\n  And yifth him ek the worldes good:\n  And thus the Cote for the hod\n  Largesse takth, and yit no Sinne\n  He doth, hou so that evere he winne.\n                              [Sidenote: Lucas. Omni habenti dabitur.]\n    What man hath hors men yive him hors,\n  For he mai thanne on fote go;\n  The world hath evere stonde so.\n  Bot forto loken of the tweie,\n  A man to go the siker weie,\n                       [Sidenote: Beacius est dare quam accipere.[690]]\n  Betre is to yive than to take:\n  With yifte a man mai frendes make,\n  Bot who that takth or gret or smal,\n  He takth a charge forth withal,\n  And stant noght fre til it be quit.\n  It helpeth more a man to have\n  His oghne good, than forto crave\n  Of othre men and make him bounde,\n  Wher elles he mai stonde unbounde.\n      [Sidenote: Seneca. Si res tue tibi non sufficiant, fac vt\n      rebus tuis sufficias.]\n    Senec conseileth in this wise,\n  And seith, \u2018Bot if thi good suffise\n  Unto the liking of thi wille,\n  Withdrawh thi lust and hold the stille,\n  And be to thi good sufficant.\u2019\n      [Sidenote: Apostolus.[691] Ordinata caritas incipit a seipsa.]\n  To trouthe and causeth to be fre\n  After the reule of charite,\n  Which ferst beginneth of himselve.\n  For if thou richest othre tuelve,\n  Wherof thou schalt thiself be povere,\n  I not what thonk thou miht recovere.\n    Whil that a man hath good to yive,\n  With grete routes he mai live\n  And hath his frendes overal,\n  Therwhile he hath his fulle packe,[692]\n  Thei seie, \u2018A good felawe is Jacke\u2019;\n  Bot whanne it faileth ate laste,\n  Anon his pris thei overcaste,\n  For thanne is ther non other lawe\n  Bot, \u2018Jacke was a good felawe.\u2019\n  Whan thei him povere and nedy se,\n  Thei lete him passe and farwel he;\n  Al that he wende of compainie\n    Bot nou to speke in other kinde\n  Of love, a man mai suche finde,\n  That wher thei come in every route\n  Thei caste and waste her love aboute,\n  Til al here time is overgon,\n  And thanne have thei love non:[693]\n  For who that loveth overal,\n  Of love have eny proprete.\n  If thou of love hast be to large,\n  For such a man is noght to charge:\n  And if it so be that thou hast\n  Despended al thi time in wast\n  And set thi love in sondri place,\n  Though thou the substance of thi grace\n  Lese ate laste, it is no wonder;\n  For he that put himselven under,\n  As who seith, comun overal,\n  Of eny on, if sche be wys;\n  For love schal noght bere his pris\n  Be reson, whanne it passeth on.\n  So have I sen ful many on,[694]\n  That were of love wel at ese,\n  Whiche after felle in gret desese\n  Thurgh wast of love, that thei spente\n  In sondri places wher thei wente.\n    Riht so, mi Sone, I axe of thee\n  Hast hier and ther thi love wasted.\n    Mi fader, nay; bot I have tasted\n  In many a place as I have go,\n  And yit love I nevere on of tho,\n  Bot forto drive forth the dai.\n  For lieveth wel, myn herte is ay\n  Withoute mo for everemore\n  Al upon on, for I nomore\n  Desire bot hire love al one:\n  For wel I fiele I have despended\n  Mi longe love and noght amended\n  Mi sped, for oght I finde yit.\n  If this be wast to youre wit[695]\n  Of love, and Prodegalite,\n  Nou, goode fader, demeth ye:\n  Bot of o thing I wol me schryve,\n  That I schal for no love thryve,\n  Bot if hirself me wol relieve.[696]\n  And natheles me semeth so,\n  For oght that thou hast yit misdo\n  Of time which thou hast despended,\n  It mai with grace ben amended.\n  For thing which mai be worth the cost\n  Per chaunce is nouther wast ne lost;\n  For what thing stant on aventure,[697]\n  Telle in certein hou it schal wende,[698]\n  So that I not as yit therfore\n  If thou, mi Sone, hast wonne or lore:\n  For ofte time, as it is sene,[699]\n  Whan Somer hath lost al his grene\n  And is with Wynter wast and bare,\n  That him is left nothing to spare,\n  Al is recovered in a throwe;\n  The colde wyndes overblowe,\n  And stille be the scharpe schoures,[700]\n  And soudeinliche ayein his floures                              7830\n  The Somer hapneth and is riche:\n  And so per cas thi graces liche,\n  Mi Sone, thogh thou be nou povere\n  Of love, yit thou miht recovere.\n    Mi fader, certes grant merci:\n  Ye have me tawht so redeli,\n  That evere whil I live schal\n  The betre I mai be war withal\n  Of thing which ye have seid er this.\n  Toward mi schrifte as it belongeth,\n  To wite of othre pointz me longeth;\n  Wherof that ye me wolden teche\n  With al myn herte I you beseche.\n                     =Explicit Liber Quintus.=\nFOOTNOTES:\n[1] _Latin verses_ iii. 4 tibi AM ... B\u2082, AdBT\n[3] 1976 _margin_ cupiditatis RCLB\u2082\n[4] 1978 \u00feauantage (\u00fee auantage) E ... B\u2082, W \u00fee vantages MH\u2081XG\n[5] 1979 that _om._ RCLB\u2082\n[6] 1981 That on _om._ B And that oon H\u2081\n         hald S, F halt A, B haltd J\n[7] 1988 tofare S, F\n[8] 1992 while] Mile AM\n[9] 2002 he his wille wolde AMH\u2081E ... B\u2082\n[11] 2030 thou schalt it] as \u00feou schalt BT\n[12] 2050 see\u00fe H\u2081XG sei\u00fe AM\n[13] 2057 knyhthod S knithod F knyhthode AJ in] on E ... B\u2082 vp on \u0394\n[14] 2059 non o\u00fere AJ, S, F non o\u00feer C, B\n[16] 2074 matier(e) to trete H\u2081L, AdBT, W\n[17] 2079 cophres AC, F cofres (coffres) J, SB\n[18] 2098 ech AJ, B eche F\n[20] 2114 faste by A, F fasteby J, B\n[21] 2150 unto] it to BT to \u0394\n[22] 2157 scholde (schuld &c.) M ... B\u2082, T\u0394, W\n[24] 2177 a slepe B, F aslepe AJ\n[25] 2202 goldringes JE, S, F gold ringes A, B\n[26] 2208 Of \u00fee comuns E ... B\u2082 (\u00feo EC) Of \u00fee bomeins (?) M Of Romayns W\n[27] 2226 the] his XCB\u2082, Ad\n[28] 2278 _margin_ eorum _om._ AMH\u2081\n[29] 2288 and als so] anon als B and als (as) X, WH\u2083\n[31] 2297 lich J, S, F liche A, B\n[32] 2328 vnauanced (vn auanced) \u021de be E ... B\u2082\n[35] 2357 be falle] byfalle A\n[38] 2412 man] a man AMH\u2081 men WH\u2083\n[40] 2433 he richesse (_om._ hath) E ... B\u2082 richesse he ha\u00fe Ad\n[41] 2453 ynowe] I trowe BT\n[45] 2488 forsake\u00fe sche is b. BT forsaketh he shal be b. H\u2083\n[47] 2508 that] \u00fean (\u00feanne) XG, B \u00feough E ... B\u2082\n[52] 2550 to Hector BT\n[53] 2551 recousse F\n[58] 2573 protectio_u_n (?) F\n[60] 2579 \u00fee gold is in her cofre AdBT her(e) gold is in her(e) E ...\nB\u2082 ther ... her H\u2081\n[61] 2587 schulde E ... B\u2082, W hire a pris BT\u0394, F hir(e) apris (appris)\nAJMXERLB\u2082, W here a pris C her(e) apris H\u2081, Ad, H\u2083\n[62] 2591 of] to AJMXG vnto H\u2081E ... B\u2082 as \u0394\n[65] 2658 conseil upon] to conseil in AM ... B\u2082\n[67] 2671 his maister E ... B\u2082\n  Whan \u00feat sche was but of \u021dong age\n  ffor good\nE ... B\u2082 (was of L)\n[73] 2714 Ther was RCLB\u2082, W Wher was E\n[74] 2735 tolde J, S told A, B, F\n[75] 2737 hath him preid] to him preide B with him p. T\n[77] 2740 bidde] didde AM\n[78] 2752 a weie MC, T aweie AJ, B, F\n[79] 2761 faste by AJ, B fasteby F\n[81] 2773 \u00feis wise JR, BT, W\n[82] 2776 The stiward BT Theward J seide no \u00feing so B\n[83] 2779 hire fette to] hire fette vnto C \u021dou fette vnto B\n[87] 2836 outher] o\u00feer (o\u00feir) M ... B\u2082, AdBT, W ei\u00feer \u0394\n[89] _Latin Verses_ iv. 2 vere A ... CB\u2082 vero L verba W\n[91] 7 laudando E ... B\u2082\n[92] 2863 _margin_ super illis] semper de illis E ... B\u2082\n[93] 2863 ferst J, S, F ferste A\n[94] 2866 Periurie J, F Periure AC, B\n[95] 2867 _margin_ tam cupiditatis EC c_aus_a cup. RLB\u2082 tam in\ncupiditate H\u2081\n[96] 2868 be wroth] wroth AMH\u2081\n[97] 2872 hepe J, SB, F hipe T hupe C hup A\n[98] 2878 and] of BT in XE, W\n[100] 2904 suche J, SB such A, F\n[101] 2906 hire AR, F procurous B, F\n[102] 2932 saluely S, F sauely AJ, B\n[104] 2940 bewreie C, SB be wreie J, F by wreie A\n[110] 2975 this] his AMH\u2081X\n[115] 3045 put AJ, S, F putte C, B\n[116] 3046 wi\u00fe \u00feat Dedamie RCLB\u2082\n[117] 3054 the _om._ AMGRLB\u2082 alle (maner of man) H\u2081\n[119] 3090 his werk E ... B\u2082, \u0394 the werke W\n[120] 3110 burned as \u00fee siluer E ... B\u2082 b. was with s. W b. was of s. H\u2083\n[121] 3119 topseilcole ACL, SAd, FH\u2083 topseil cole (coole) MH\u2081XGERB\u2082, BT\ntop seile cole \u0394 to pseilcole J to Pheilcole W to pleiseil cole \u039b\n[122] 3145 Al (Alle) lusti wommen AMH\u2081 A lusty womman ECLB\u2082 Of women\nlusti Ad \u00feat route E ... B\u2082\n[124] 3158 a contre] \u00fee contre BT\u0394\n[126] 3192 in a Cronique AMH\u2081RCLB\u2082, Ad\u0394, H\u2083\n[128] 3209 whos] which AMH\u2081XG\n[131] 3225 Periurie J, B, F Periure AC\n[134] 3246 Who \u00feat wol rede it \u00feer may wite E ... B\u2082\n[135] 3261 _margin_ illam senectam E ... B\u2082, BT illa senecta MH\u2081\n[136] 3281 \u00feerto what \u00feing A ... B\u2082\n[138] 3295 was ful AMH\u2081XG\n[139] 3300 tok (took) AJ, SB, F toke C, Ad, H\u2083 (token leue H\u2081)\n[140] 3304 have mad] to make BT\n[141] 3306 But (Bot) of his lond E ... B\u2082\n[142] 3311 this] \u00fee B \u00feese X\n[143] 3311 f. gregeis (Gregeis): curteis J, S, F Gregois (gregois):\ncurtois (courtoys) AC, B\n[144] 3321 which \u00feanne (\u00fean) was \u00fee k. E ... B\u2082 which was the k. H\u2081, W\nwhich was \u00fe_er_ k. X\n[146] 3365 thes] \u00feis MXGEC\n[148] 3393 made AJ, B mad S, F\n[150] 3437 \u00fee same day XE ... B\u2082, BT\u0394\n[152] 3465 lost is l. AYEC, S\n[153] 3472 And nought \u00feer of ha\u00fe fro him hid E ... B\u2082 ben wel MH\u2081X\n[154] 3481 aschamed A, SB a schamed J, F\n[155] 3482 hire tale AJMXE\n[157] 3490 departe AMXG\n[158] 3517 the] \u00feo ERC, SBT\n[160] 3534 leid] brought B\n[162] 3582 name RCLB\u2082, T which AJ, S, F whiche B\n[163] 3599 enoynt J, S, F anoynt AC, B _So_ 3601\n[164] 3619 such(e) wise XGE, B\n[165] 3647 Of swoune RCLB\u2082, BT Inne swone W uppe nam] vp \u00feo nam E ...\nB\u2082 vpon name H\u2081\n[167] 3668 of hem CL on him W\n[168] 3669 vndern ERL, BT, H\u2083 vndorne X vndur CB\u2082, W\n[169] 3671 abreide] he breide E ... B\u2082, BT, H\u2083\n[170] 3678 was wonder wo] \u00fean was ful wo YE ... B\u2082, BT\u039b\n[171] 3688 ore on] oore in RLB\u2082, \u0394 sore in EC, BT (And for\u00fe w_ith_ all\nhis wey he fonge\u00fe X)\n[172] 3691 set AJ, S, F sette C, B\n[174] 3706 \u00fee serpent XB\u2082, BT, W\n[175] 3720 his plough YE ... B\u2082, BT the plogh W\n[176] 3742 whan (when) AJC, B whan_n_e F\n[177] 3744 a (ha) lord al is y wonne (al is wonne) YE ... B\u2082, BT\u039b ha\nlord al now is w. MH\u2081XG\n[180] 3765 cried (criede) RCLB\u2082, \u0394\n[181] 3772 to talen] talen B of talen M of tales H\u2081 to talkan W\n[187] 3823 seide ... seide AC, B seid ... seide S, F seid ... seid J\n[189] 3851 ffor if it be E ... B\u2082, BT, But if hit be W\n[190] 3879 slepte] slep (sleep) YE, B\n[192] 3888 in compaignie AM ... B\u2082, BT\n[194] 3956 telle a gret partie B, W tellen it a parti \u0394\n[195] 3960 it wiste] wiste CLB\u2082, BT\u0394 ne wist(e) MH\u2081X\n[196] 3962 in euery side E ... B\u2082, BT\n[197] 3964 Hir heed BT\n[198] 3966 and on] vpon BT\n[199] 3975 dreechinge honde J drenching(e) onde YXGEC, BT\u039b drenching(e)\nhond(e) AH\u2081RLB\u2082 dremchinge honde M\n[201] 3992 bothe] by \u00fee E, BT\u039b but H\u2083\n[202] 4006 Spertheidos XECB\u2082, BT\n[204] 4020 To make wi\u00fe \u00feis medicine B _line om._ T\u039b\n[206] 4029 \u00feat wi\u00fe \u00fee air YE ... B\u2082, BT \u00fe_at_ was w_ith_ \u00fee air \u0394 \u00feat\nwas of air XG\n[207] 4043 puttes AJ, B, F pettes S\n[208] 4049 and in such wise] in such a wise C in such(e) wise BT and\nsuch(e) wise RLB\u2082\n[209] 4067 And \u00fean B And \u00feat T\n[211] 4073 either] euery AM ... B\u2082\n[212] 4088 put J, S, F putte AC, B\n[214] 4110 over] euery ERLB\u2082, W ony C oure X\n[215] 4113 make] take ERCB\u2082\n[217] 4137 therafter] after E ... B\u2082 her (hir) after BT\n[218] 4138 seefoul E, BT\u039b sedewolf L\n[221] 4152 be sene (seene) AJ, B besene S, F\n[222] 4160 and fieble] fieble E, B, W\n[224] 4177 eny stede XGL, B\u0394\n[225] 4186 telle\u00fe BT\n[226] 4217 wold C, SB, F wolde AJ\n[227] 4231 herde AJ, F herd C, B\n[228] 4243 schepe felle B\n[229] 4250 _margin_ mortua autem Philen S\u0394\u039b mortua autem Hellen A ...\nB\u2082, BT, FWH\u2083\n[230] 4266 _margin_ cum solo vellere A ... B\u2082, B\n[231] 4267 _margin_ canitur YGE, BT\u0394\u039b canetur AMH\u2081XRCLB\u2082, S, FH\u2083\nhabetur W\n[232] 4276 Anon sche bigan for to make E ... B\u2082 She kest anone howe she\nmyght make W\n[233] 4278 schope AJ, S, F schop (schoop) C, B\n[234] 4307 all S, F alle AJ, B\n[235] 4309 seid AJ, B, F seide C\n[236] 4311 hem ha\u00fe preid B hath hem preide W\n[239] 4334 \u00feo men H\u2081XGEC, B\n[243] 4352 hirself adreynt B\n[244] 4361 was spoke H\u2081XECLB\u2082\n[245] 4367 To him \u00feat BT, W\n[247] 4391 where \u00fee bi\u021dete sterte EC wher euere \u00feei be \u021dit stert(e)\nH\u2081XRLB\u2082\n[249] 4402 by so AMH\u2081XRCLB\u2082, B so W\n[251] 4413 wolde he H\u2081XRCLB\u2082\n[252] 4423 of continuance BT and contenance LB\u2082, WH\u2083\n[257] 4468 My \u00feought and al my loue BT Mi loue and al mi trew\u00fee \u0394\n[258] 4485 sein (seie) MXCLB\u2082, W\n[259] 4504 mihte S miht (might) AJ, B, F\n[260] 4507 usure] mesure BT\n[264] 4525 Thus beie I diere] I beye deere H\u2081 ... B\u2082\n[267] 4568 riht wel paid] wel a payd (appaied) H\u2081 ... B\u2082\n[268] 4571 of suche dede BT\n[269] 4574 thogh] of ERCB\u2082 if H\u2081\n[270] 4576 ffro whom AM\n[272] 4586 _margin_ decreuit, pro eo quod ipsa Eccho _om._ BT, H\u2083\n[274] 4595 that _om._ MH\u2081XRCLB\u2082, \u0394, W\n[278] 4643 in the wodes] euere in wodes AM ... B\u2082\n[279] 4651 herte XEC, BT, W\n[280] 4652 places XGLB\u2082, B\n[281] 4671 Blinde AJ, S, F Blind C, B\n[285] 4717 why F which A ... B\u2082, S ... \u0394, KH\u2083Magd thi W\n[286] 4732 ffor wi\u00fe S\u0394\n[292] 4789 _margin_ Babilonem A ... B\u2082\n[293] 4792 yifte _om._ H\u2081RCLB\u2082\n[295] 4814 such _om._ AMRCL\n[296] 4817 Spondeus H\u2081 ... B\u2082 Spo_n_dius T\n[300] 4862 schette (schet) JXERCB\u2082\n[304] _Latin Verses_ vii. 2 dicta que SBT dictaque AJM, FW dictique\n(dicti que) H\u2081E ... B\u2082\n[305] 3 alonge AJ, F a longe SB\n[306] 4920 Dampnen \u00fee vnkinde creature H\u2081 ... B\u2082 (Dampneth H\u2081B\u2082)\nlifissh S, F liuissh BT liuynge AJM, \u0394 liflich (livelich) WH\u2083\n[307] 4921 who that it kan] \u00feat it can AM by \u00feat I can H\u2081 ... B\u2082\n[309] 4942 at] \u00feat XECLB\u2082 \u00feat at H\u2081R\n[311] 4959 _margin_ ipsum] insuper ipsum AM\n[313] 4984 all S, F alle AJ, B\n[314] 4989 f. put: knvt AMC pit: knit H\u2081XRLB\u2082, Ad, W\n[316] 5003 sore] for AM he W\n[317] 5011 fantosme, bot yit] fantasme (fantome) \u00feat BT\u039b fantasme and\n\u021dit L fantasie but he \u021dit W\n[318] 5021 him hath adresced] \u00feo him ha\u00fe dresced H\u2081XRCLB\u2082\n[319] 5025 al softe] alofte B softe W\n[320] 5034 If it so be \u00feat he vpbreyde (vmbreide) BT\n[321] 5035 speke F _rest_ spoke\n[322] 5045 o word H\u2081C, BT one word \u0394, W\n[326] 5071 Thonkende] Touchynge AH\u2081R (Tho_n_kinge _in ras._ C)\n[327] 5102 That to] Vnto B\n[328] 5105 bot it be grace] but it be bi grace AM but be goddis grace \u0394\n[330] 5114 so he dede AdBT\u0394, W\n[331] 5125 al aboute H\u2081XRCL\n[334] 5131 ek (eek) AJC, BT eke F\n[335] 5134 a mannes] mannes XE, B\n[336] 5145 And in \u00fee AM And tho the H\u2081\n[339] 5159 hem AMGRLB\u2082\n[341] 5199 bot] by (be) BT for W\n[343] 5210 \u00fey \u00feought BT\n[344] 5215 standt S, F stant AC, B stande\u00fe J thi] \u00fee H\u2081 ... B\u2082\n[346] 5236 bar AJC, BT bare S, F\n[347] 5237 _margin_ suffultus] fultus BT\n[350] 5248 dighte F dihte AJ _and so also in_ l. 5352\n[354] 5282 lost hath] lost(e) H\u2081 ... B\u2082 hath lost W\n[355] 5288 world] lord BT\n[356] 5299 therinne] euer inne H\u2081 ... B\u2082\n[357] 5302 many AC, B manye (manie) S, F monie J\n[360] 5321 the king] to king E ... B\u2082, kynge (_om._ the) X\n[361] 5326 put AJ, S, F putte C, BT\n[362] 5341 sche schold B, W sche wolde T\n[363] 5346 ayeinward] a\u021dein H\u2081 ... B\u2082\n[364] 5349 tok (took) AJC, SB toke F\n[365] 5357 Hou he] How \u00feat he AH\u2081RCLB\u2082 How \u00feat M\n[367] 5364 So was B gret _om._ AM wonder AC, BT wondre J, S, F\n  And so fell \u00feat vpon an ile\n  Thei were wind driue wi\u00feinne a while\nH\u2081 ... B\u2082 (driuen in a while L)\n[373] 5438 afriht (a fright &c.) A ... B\u2082 (_except_ E), W\n[374] 5449 it at nede H\u2081XRCLB\u2082\n[377] 5464 tresces AC tresses BT trescess J, S, F\n[378] 5465 wi\u00fe hir selue (self) took a strif H\u2081 ... B\u2082 wi\u00fe hirself sche\ntook such a s. B\n[380] 5467 lay] weepe (wep) BT\n[385] 5520 \u00feei failen H\u2081 ... B\u2082 he faileth W\n[386] 5522 what] al \u00feat B\n[387] 5524 thee schal] schal M ... B\u2082 schal \u00fee \u0394, W\n[388] 5527 seline BT\n[389] 5532 ladi love] loue desire H\u2081 ... B\u2082\n[392] 5546 lust AMCL listne \u0394\n[393] 5557 _margin_ duas filias _om._ B\n[396] 5563 _margin_ sororis A ... B\u2082, B, W\n[399] 5592 kist SB, F kyste (kiste) AJ\n[403] 5611 Of \u00feat \u00feey preyde T And \u00feat \u00feei preyde B\n[407] 5633 which] that H\u2081, BT _om._ M, W\n[409] 5667 \u00feo stones EC\n  And crie it to briddes al aboute\n  How \u00feou hast do to me \u00feurghoute H\u2081 ... B\u2082\n(to \u00fee briddes R)\n[412] 5678 How schalt AM ... B\u2082 Euel has W\n[415] 5737 wele vnto E, B wel\u00fee into MH\u2081C grete A, S, F gret JC, B\n[417] 5743 wrongful \u00feing X ... B\u2082 wonderfull thyng H\u2081\n[420] 5769 tyt (tit) AC, SB tyd J, F\n[426] 5816 a vov (a vou) J, S, F avow AC, B\n[429] 5873 chambre H\u2081XELB\u2082, AdBT\u0394, W\n[430] 5878 herkne (herken) LB\u2082, BT\u0394, W\n[431] 5880 The AJMH\u2081XRLB\u2082 Tho EC\n[433] 5890 \u00feat was so lieue H\u2081 ... B\u2082\n[434] 5918 hier ben nou we] here be we now J nowe we her be W here ben\nwe M hier (here) ben now (_om._ we) H\u2081 ... B\u2082\n[435] 5925 remenbrance F\n[437] 5936 Al sodeinly \u00feat men it syhe H\u2081 ... B\u2082\n[438] 5944 \u00fee nightingale XECLB\u2082\n[439] 5958 Sche thenkth] Sche was H\u2081 ... B\u2082\n[440] 5962 larchesse F\n[442] 5971 sih (sigh &c.) E, AdBT, WH\u2083 saw \u0394 (se\u00fe S)\n[444] 5977 openly] priuely H\u2081 ... B\u2082\n[446] 5981 Which AJ, S, F Whiche B\n[447] 6008 world] woode B word T\n[448] 6011 chatre\u00fe (chatereth) AMH\u2081 chater (chateren) YXG ... B\u2082\n[449] 6012 falshod A, S, F falshode JC, B\n[451] 6019 to vnderstonde H\u2081E ... B\u2082\n[452] 6020 falshod A, F falshode J, SB falshede C hire] here (her)\nH\u2081ERL, SAd\u0394, FH\u2083\n[457] 6048 Bewar F Be war AJC, SB\n[458] 6052 to Tereus BT\n[459] 6053 goddes forebode] nay god it forbede X ... B\u2082 nay god for\nbede H\u2081 (goddes forbode AJM, AdT, WH\u2083)\n[460] 6054 be fortrede (for trede) H\u2081XECLB\u2082 to be trede R\n[462] 6076 himseluen (himself) in d. H\u2081 ... B\u2082\n[463] 6084 water AC, B watre J, S, F\n[465] 6103 as] or AMRCL heere H\u2081 _om._ E\n[466] 6110 wyldee F wher] \u00feer AM\n[467] 6114 hir(e) chaffare H\u2081 ... B\u2082 \u00fei ch. M\n[468] _margin_ cum _om._ B\n[469] 6151 \u00feis AM \u00fee H\u2081XGRB\u2082 \u00feo EC\n[470] 6162 Neptimus AH\u2081R, BT, H\u2083\n[472] 6178 Wherfor(e) to AB\u2082, \u0394 Wherof to H\u2081 Where to BT, W\n[473] 6190 and] ad F lete it be AM\n[474] 6215 Maide] may H\u2081 ... B\u2082 him hath] is him S ... \u0394 hath him W\n[476] 6239 _margin_ quendam] quem B\n[478] 6257 al a] alle AM al \u00fee (alle the) H\u2081E ... B\u2082\n[481] 6293 vngoodlich JC, SB, F vngoodliche A\n[482] 6296 of micherye B\n[483] 6302 chastie EC\n[485] 6313 in honde X, SAdBT\u0394\n[486] 6317 happe\u00fe E, AdBT\u0394 happed W\n[489] 6324 wodesschawe AJ, F woode schawe C, BT\n[492] 6351 olde ensamples AdBT, W\n[493] _Latin Verses_ x. _om. here and ins. later_ S ... \u0394 (_ins. here_\n\u039b)\n[494] 6361 That whilom was an emp. H\u2081E That whilom \u00feer was emp. XRCLB\u2082\n\u00fe_at_ what man was \u00feo emp. \u0394\n[495] 6363 and in] and AMR in LB\u2082\n[496] 6364 _margin_ sedebant H\u2081RCLB\u2082\n[499] 6372 Phirus AM\n[501] 6381 threste] put B\n  That maidenhode is forto preise\n  Who \u00feat \u00fee vertus wolde peise\n[504] 6390 _margin_ Hii secuntur agnum quocunque ierit S\u0394\n[505] 6395*-6438* _Only in_ SAdBT\u0394\u039b _The text here follows_ S\n[506] 6396* ff. _margin_ In carne--est _om._ B\n[507] 6398* Lich BT Liche S\n[508] _Latin Verses_ x. _inserted after_ 6412* SAdBT _after_ 6413* \u0394\n[509] _margin_ Milicia--terram B\u039b _om._ S\u0394\n[510] 6413* book BT boke S\n[511] 6427* dedly BT dedely S\n[512] 6429* stood BT stode S\n[513] 6430* is \u021dit S\u0394 it is AdBT\u039b\n[514] _margin_ contra sue _om._ B\n[515] 6439* _margin_ castissime B\n[516] 6436* stood BT stode S\n[518] 6409 put AJ, S, F putte B\n[519] 6418 My fader H\u2081 ... B\u2082, Ad mai wel AMEC, S ... \u0394\u039b\n[520] 6429 take AJ, F tak SB\n[521] 6444 Criseid(e) \u00fee doughter AdBT\u0394 (Criseide dowhter S)\n[522] 6452 grete AJ, S, F gret C, BT\n[524] 6463 he founde RCLB\u2082 be f. E\n[525] 6465 apposed AM ... B\u2082 (_except_ E)\n[526] 6471 maide and] mayden (maide) H\u2081 ... B\u2082, AdBT, W\n  [Sidenote: Amans.]\n    My fader so I wole I wis\n  But now [wi\u00fe] \u021dour ensamplerie H\u2081 ... B\u2082\n(wi\u00fe _om. all except_ E)\n[529] _Latin Verses_ xi. 1 ad horam E, B\n[530] 2 tempora AdBT\n[532] 6499 _margin_ custodire A ... B\u2082\n[536] 6547 And for AdBT, W\n[537] 6585 wolde AJ, SB wold C, F\n[538] 6597 hih A, F hihe B hye J\n[542] 6641 I wot wel may I] wel ne may I B wel may I AdT I wot wel I\nmai \u0394\n[543] 6653 tolde] me tolde AM\n[547] 6694 who so AdBT \u00feoght (\u00feought) C, SB \u00feoghte (\u00feouhte) AJ, F\n[548] 6697 ha doo AM kan do \u0394\n[549] 6700 put AJ, S, F putte B it on] it in H\u2081ECL me in B\u2082\n[551] 6715 his lawe AMX ... B\u2082 hire lawe H\u2081 \u00fee lawe S ... \u0394\n[552] 6717 _margin_ de die] die H\u2081 ... B\u2082 de nocte B\n[553] 6728 _margin_ matre nescia] matre H\u2081RCLB\u2082 matre nesciente X, B\nnesciente matre E\n[560] 6756 How it befell and how it was H\u2081 ... B\u2082\n[564] 6771 do make J, S\u0394, FH\u2083 to make AM, AdBT, W go make H\u2081 ... B\u2082\n[568] 6816 _margin_ sectis ARCLB\u2082\n[569] 6824 _margin_ voluntatem AM\n[570] 6811 Toward XRCLB\u2082 Towarde H\u2081\n[572] 6836 Weere F Were AC, B Wher(e) JG\n[573] 6839 so _om._ H\u2081XRCLB\u2082 him E\n[574] 6846 herte H\u2081RCLB\u2082\n  That he by daye in o\u00feer stede\n  ffor ou\u021dte \u00fe_at_ he ha\u00fe prayde and bede\n  To stele my\u021dte nou\u021dt suffise\n  Be\u00feou\u021dte hi_m_ i_n_ a no\u00feer wise\n  And \u00fe_er_ vpon his time awaite\u00fe\n[580] 6883 Ech AJC, B Eche F hemself B\n[581] 6895 Beginne H\u2081 ... B\u2082 (_except_ C), AdBT\n[582] 6925 \u00ferew C, B \u00ferewe AJ, F\n[583] 6932 a route J, B, F arowte A\n[584] 6933 it ferde AdBT\n[586] 6955 on rowe H\u2081RCLB\u2082\n[588] 7015*-7036* _Only in_ AdBT\u039b (_not_ \u0394) S _is here defective, but\ndid not contain the passage. Text follows_ B\n[589] 7015* f. taght: naght T\n[591] 7034* \u00feenke\u00fe B thinkth T\n[592] 7036* rifleth T ruyfle\u00fe B\n[593] 6994 wurse A, F worse JC, B\n[595] 7007 (7061*) _margin_ SB\u0394\u039b _have here_ Hic tractat precipue\nde tribus sacrilegis, quorum vnus fuit Antiochus, alter Nabuzardan,\ntercius Nabugodonosor. (precipue _om._ \u0394)\n[596] 7008 lawe AdBT\n[599] 7022 (7076*) _margin_ Nota de scriptura in pariete tempore Regis\nBaltazar, que fuit mane, techel, phares SB\u039b (scripta B)\n[601] 7086*-7210* _Only in_ SAdBT\u0394\u039b _Text here follows_ S\n[602] 7100* sleyhte S\u0394 stel\u00fee AdBT\n[604] 7121* charboncle AdT charbocle B\n[605] 7126* _margin_ barbam ab eo] barbam a deo B\u039b (_margin_ _om._ AdT)\n[606] 7128* _margin_ volui] nolui B\u039b\n[607] 7129* _margin_ qui ante--templo _om._ B\n[608] 7132* _margin_ set honestate] sed ex honestate B\u039b\n[611] 7150* a feerd (a ferd) SB aferd T\n[612] 7156* Durste BT Durst S\n[613] 7157* gret BT grete S\n[614] 7176* As vnto \u00feat S\u0394 Vnto \u00feat AdT\u039b Vnto \u00feat point B\n[615] 7181* of S\u0394 \u00feurgh BT \u00feoro Ad\n[617] 7204* took BT toke S\n[618] 7048 love] houe G, AdBT\u039b\n[619] 7053 leueful AJ, S, F leuful C lieful B\n[620] 7070 the fleissh] his fl. AdBT\u039b\n[621] 7078 preie (prey) AMH\u2081\n[623] 7106 noght] neuer (neer) A ... B\u2082\n[625] 7124 to me ha\u00fe be strange H\u2081 ... B\u2082, W\n[627] 7137 wold C, S, F wolde AJ, B\n[628] 7152 I wolde AdBT\u039b\n[631] 7166 as it were H\u2081 ... B\u2082 \u021dif I were J\n[634] 7181 \u021de \u00feenken AM \u021dou \u00feenken H\u2081XRCL ye thingeth W\n[635] 7194 on \u00fee I wol H\u2081 ... CB\u2082 on \u00fee wol I L\n[636] 7203 _margin_ famossima F\n[637] 7205 _margin_ vniuersa BT vniuersum A ... B\u2082\n[638] 7206 _margin_ causabat A ... B\u2082\n[642] 7236 maken] make an B\n[643] 7257 of good] and good JH\u2081, AdBT\u039b\n[644] 7264] \u00feo \u00feenkende he B \u00feus \u00feenking he GC he \u00feenking he H\u2081XRLB\u2082 he\n\u00feenking \u00feus E\n[645] 7271 euery AdBT\n[646] 7274 Antenor F\n[648] 7277 be large Ad by grace AM\n[650] 7303 f. _two lines om._ AdBT\n[653] 7327 And a proud word AMH\u2081XRCL And proude wordes B\u2082\n[654] 7328 as tho] also AdBT\n[655] 7336 all S, F alle AJ, B\n[656] 7344 forto schewe] forto eschewe (for teschewe &c.) H\u2081 ... B\u2082\n[657] 7363 or to werste JXERCL, H\u2082 falle it to werste H\u2081B\u2082\n[658] 7382 This wrong and schame in bettre forme H\u2081 ... B\u2082 (The wrong X)\n[660] 7391 trew F trewe AJC, SB\n[661] 7400 ende er dai A\n[662] 7403 went AC, S, F wente J, BT\n[664] 7410 a visioun MXGCLB\u2082, \u0394, FWH\u2083 auisioun (avision etc.) AJH\u2081ER,\nSAdBT\n[665] 7417 putt A, S, F putte JC, B\n[669] 7470 \u00feat same XRCLB\u2082, T\n[670] 7504 wolde AdB\n[672] 7533 went A, SB, F wente JC\n[677] 7570 token] tolden S ... \u0394\n[680] 7611 what] \u00fee AdBT that W\n[681] 7619 Skarnesse F\n[683] 7630 to trou\u00fee AMH\u2081XRCLB\u2082 by trou\u00fee E\n[684] 7634 partie (party) \u00feat he wronge\u00fe AM ... B\u2082\n[685] _Latin Verses_ xiii. 1 extrema q_ue_ C, B extremaq_ue_ J, F\n[686] 7689 tomoche E, S, F to moche AJ, BT tuo (two) moche H\u2081 ... B\u2082\n(_except_ E) the moche W\n[687] 7694 lost AM ... B\u2082 (_except_ E) loseth W leueth \u0394\n[690] 7725 _margin_ Beacius--accipere _om._ A ... B\u2082 accipere] ac-pere F\n[691] 7742 _margin_ Aplus A Amplus H\u2081ERC Ampli_us_ B\u2082 Ambrosi_us_ X\n[692] 7751 The whil J, W \u00feat whil C (Al \u00fee while he hath his pak \u0394)\n[696] 7809 wol me AdBT, W me wolde M\n[697] 7817 in auenture AM ... B\u2082, W\n[698] 7819 Telle JC, SB Tell A, F\n[699] 7823 tymes AdBT\u0394\n[701] 7840 euermore H\u2081XRB\u2082, B\u0394, W\nIncipit Liber Sextus\n  i. _Est gula que nostrum maculauit prima parentem_\n       _Ex vetito pomo, quo dolet omnis homo._\n     _Hec agit vt corpus anime contraria spirat,_\n       _Quo caro fit crassa, spiritus atque macer._\n     _Intus et exterius si que virtutis habentur,_\n       _Potibus ebrietas conuiciata ruit._\n     _Mersa sopore, labris, que Bachus inebriat hospes,_\n       _Indignata Venus oscula raro premit._\n    The grete Senne original,\n  Which every man in general\n  Upon his berthe hath envenymed,\n      [Sidenote: Hic in sexto libro tractare intendit de illo\n      capitali vicio quod Gula dicitur, nec non et de eiusdem\n      duabus solummodo speciebus, videlicet Ebrietate et\n      Delicacia, ex quibus humane concupiscencie oblectamentum\n      habundancius augmentatur.]\n  In Paradis it was mystymed:\n  Whan Adam of thilke Appel bot,\n  His swete morscel was to hot,\n  Which dedly made the mankinde.\n  And in the bokes as I finde,\n  This vice, which so out of rule\n  Hath sette ous alle, is cleped Gule;[702]                         10\n  Of which the branches ben so grete,\n  That of hem alle I wol noght trete,\n  Bot only as touchende of tuo[703]\n  I thenke speke and of no mo;\n  Wherof the ferste is Dronkeschipe,\n  Which berth the cuppe felaschipe.\n  Ful many a wonder doth this vice,\n  He can make of a wisman nyce,\n  And of a fool, that him schal seme\n  And yiven every juggement\n  Which longeth to the firmament\n  Bothe of the sterre and of the mone;\n  And thus he makth a gret clerk sone\n  Of him that is a lewed man.\n  Ther is nothing which he ne can,\n  Whil he hath Dronkeschipe on honde,\n  He knowth the See, he knowth the stronde,\n  He is a noble man of armes,\n  And yit no strengthe is in his armes:                             30\n  Ther he was strong ynouh tofore,\n  With Dronkeschipe it is forlore,\n  And al is changed his astat,\n  And wext anon so fieble and mat,[704]\n  That he mai nouther go ne come,\n  Bot al togedre him is benome\n  The pouer bothe of hond and fot,\n  So that algate abide he mot.\n  And alle hise wittes he foryet,\n  That he wot nevere what he doth,\n  Ne which is fals, ne which is soth,\n  Ne which is dai, ne which is nyht,\n  And for the time he knowth no wyht,[705]\n  That he ne wot so moche as this,\n  What maner thing himselven is,\n  Or he be man, or he be beste.\n  That holde I riht a sori feste,\n  Whan he that reson understod\n  Or elles lich the dede man,\n  Which nouther go ne speke can.\n  Thus ofte he is to bedde broght,\n  Bot where he lith yit wot he noght,\n  Til he arise upon the morwe;\n  And thanne he seith, \u2018O, which a sorwe\n  It is a man be drinkeles!\u2019[706]\n  So that halfdrunke in such a res\n  With dreie mouth he sterte him uppe,[707]\n  And seith, \u2018Nou _baillez \u00e7a_ the cuppe.\u2019                     60\n  That made him lese his wit at eve\n  Is thanne a morwe al his beleve;\n  The cuppe is al that evere him pleseth,\n  And also that him most deseseth;\n  It is the cuppe whom he serveth,\n  Which alle cares fro him kerveth[708]\n  And alle bales to him bringeth:\n  In joie he wepth, in sorwe he singeth,\n  For Dronkeschipe is so divers,[709]\n  He drinkth the wyn, bot ate laste\n  The wyn drynkth him and bint him faste,\n  And leith him drunke be the wal,\n  As him which is his bonde thral\n  And al in his subjeccion.\n    And lich to such condicion,\n  As forto speke it other wise,\n  It falleth that the moste wise\n  Ben otherwhile of love adoted,[710]\n  Of drunke men that nevere yit\n  Was non, which half so loste his wit\n  Of drinke, as thei of such thing do\n  Which cleped is the jolif wo;\n  And waxen of here oghne thoght\n  So drunke, that thei knowe noght[711]\n  What reson is, or more or lesse.\n  Such is the kinde of that sieknesse,\n  And that is noght for lacke of brain,\n  That where he takth an herte on honde,\n  Ther mai nothing his miht withstonde:\n  The wise Salomon was nome,\n  And stronge Sampson overcome,\n  The knihtli David him ne mihte\n  Rescoue, that he with the sihte\n  Of Bersabee ne was bestad,\n  Virgile also was overlad,\n  And Aristotle was put under.\n  If thou be drunke of love among,[712]\n  Which is above alle othre strong:\n  And if so is that thou so be,\n  Tell me thi Schrifte in privite;\n  It is no schame of such a thew\n  A yong man to be dronkelew.\n  Of such Phisique I can a part,\n  And as me semeth be that art,\n  Thou scholdest be Phisonomie\n  Of lovedrunke, and that is routhe.\n    Ha, holi fader, al is trouthe\n  That ye me telle: I am beknowe\n  That I with love am so bethrowe,\n  And al myn herte is so thurgh sunke,\n  That I am verrailiche drunke,\n  And yit I mai bothe speke and go.\n  Bot I am overcome so,\n  And torned fro miself so clene,\n  So that excusen I ne mai\n  Min herte, fro the ferste day\n  That I cam to mi ladi kiththe,\n  I was yit sobre nevere siththe.\n  Wher I hire se or se hire noght,\n  With musinge of min oghne thoght,\n  Of love, which min herte assaileth,\n  So drunke I am, that mi wit faileth\n  And al mi brain is overtorned,\n  That I foryete al that I can\n  And stonde lich a mased man;\n  That ofte, whanne I scholde pleie,\n  It makth me drawe out of the weie\n  In soulein place be miselve,\n  As doth a labourer to delve,\n  Which can no gentil mannes chere;\n  Or elles as a lewed Frere,\n  Whan he is put to his penance,\n  And if it nedes so betyde,\n  That I in compainie abyde,\n  Wher as I moste daunce and singe\n  The hovedance and carolinge,\n  Or forto go the newefot,[713]\n  I mai noght wel heve up mi fot,\n  If that sche be noght in the weie;\n  For thanne is al mi merthe aweie,\n  And waxe anon of thoght so full,\n  I mai unethes gon the pas.[714]\n  For thus it is and evere was,[715]\n  Whanne I on suche thoghtes muse,\n  The lust and merthe that men use,\n  Whan I se noght mi ladi byme,\n  Al is foryete for the time\n  So ferforth that mi wittes changen\n  And alle lustes fro me strangen,\n  That thei seie alle trewely,\n  For as the man which ofte drinketh,\n  With win that in his stomac sinketh[717]\n  Wext drunke and witles for a throwe,\n  Riht so mi lust is overthrowe,\n  And of myn oghne thoght so mat\n  I wexe, that to myn astat\n  Ther is no lime wol me serve,\n  Bot as a drunke man I swerve,\n  And suffre such a Passion,\n  And everich be himself merveilleth\n  What thing it is that me so eilleth.[718]\n  Such is the manere of mi wo\n  Which time that I am hire fro,\n  Til eft ayein that I hire se.\n  Bot thanne it were a nycete\n  To telle you hou that I fare:\n  For whanne I mai upon hire stare,\n  Hire wommanhede, hire gentilesse,\n  Myn herte is full of such gladnesse,                             180\n  That overpasseth so mi wit,\n  That I wot nevere where it sit,\n  Bot am so drunken of that sihte,\n  Me thenkth that for the time I mihte\n  Riht sterte thurgh the hole wall;\n  And thanne I mai wel, if I schal,\n  Bothe singe and daunce and lepe aboute,\n  And holde forth the lusti route.\n  Bot natheles it falleth so\n  Ne mai, bot as it were a stake,\n  I stonde avisement to take\n  And loke upon hire faire face;\n  That for the while out of the place\n  For al the world ne myhte I wende.\n  Such lust comth thanne into mi mende,\n  So that withoute mete or drinke,[719]\n  Of lusti thoughtes whiche I thinke\n  Me thenkth I mihte stonden evere;\n  Than such a sihte forto leve,\n  If that sche wolde yif me leve[720]\n  To have so mochel of mi wille.\n  And thus thenkende I stonde stille\n  Withoute blenchinge of myn yhe,\n  Riht as me thoghte that I syhe\n  Of Paradis the moste joie:\n  And so therwhile I me rejoie,\n  Into myn herte a gret desir,[721]\n  Al soudeinliche upon me renneth,\n  That al mi thoght withinne brenneth,\n  And am so ferforth overcome,\n  That I not where I am become;\n  So that among the hetes stronge[722]\n  In stede of drinke I underfonge\n  A thoght so swete in mi corage,\n  That nevere Pyment ne vernage\n  Was half so swete forto drinke.\n  As thogh I were at myn above,\n  For so thurgh drunke I am of love,\n  That al that mi sotye demeth\n  Is soth, as thanne it to me semeth.\n  And whyle I mai tho thoghtes kepe,\n  Me thenkth as thogh I were aslepe\n  And that I were in goddes barm;\n  Bot whanne I se myn oghne harm,\n  And that I soudeinliche awake\n  Hou that the sothe stant in dede,\n  Thanne is mi sekernesse in drede\n  And joie torned into wo,\n  So that the hete is al ago\n  Of such sotie as I was inne.[723]\n  And thanne ayeinward I beginne\n  To take of love a newe thorst,\n  The which me grieveth altherworst,\n  For thanne comth the blanche fievere,\n  With chele and makth me so to chievere,                          240\n  And so it coldeth at myn herte,[724]\n  That wonder is hou I asterte,[725]\n  In such a point that I ne deie:\n  For certes ther was nevere keie\n  Ne frosen ys upon the wal\n  More inly cold than I am al.\n  And thus soffre I the hote chele,\n  Which passeth othre peines fele;\n  In cold I brenne and frese in hete:\n  With dreie lippe and yhen wete.\n  Lo, thus I tempre mi diete,\n  And take a drauhte of such reles,\n  That al mi wit is herteles,\n  And al myn herte, ther it sit,\n  Is, as who seith, withoute wit;\n  So that to prove it be reson\n  In makinge of comparison\n  Ther mai no difference be\n  Bot al the worste of everychon\n  Is evere that I thurste in on;[726]\n  The more that myn herte drinketh,\n  The more I may; so that me thinketh,\n  My thurst schal nevere ben aqueint.\n  God schilde that I be noght dreint\n  Of such a superfluite:\n  For wel I fiele in mi degre\n  That al mi wit is overcast,\n  That in defaulte of ladischipe\n  Per chance in such a drunkeschipe\n  I mai be ded er I be war.\n  For certes, fader, this I dar\n  Beknowe and in mi schrifte telle:\n  Bot I a drauhte have of that welle,\n  In which mi deth is and mi lif,\n  Mi joie is torned into strif,\n  That sobre schal I nevere worthe,\n  So that in londe where I fare[727]\n  The lust is lore of mi welfare,\n  As he that mai no bote finde.\n  Bot this me thenkth a wonder kinde,\n  As I am drunke of that I drinke,[728]\n  So am I ek for falte of drinke;\n  Of which I finde no reles:\n  Bot if I myhte natheles\n  Of such a drinke as I coveite,\n  I scholde assobre and fare wel.\n  Bot so fortune upon hire whiel\n  On hih me deigneth noght to sette,\n  For everemore I finde a lette:\n  The boteler is noght mi frend,\n  Which hath the keie be the bend;\n  I mai wel wisshe and that is wast,[729]\n  For wel I wot, so freissh a tast,\n  Bot if mi grace be the more,\n  Thus am I drunke of that I se,\n  For tastinge is defended me,\n  And I can noght miselven stanche:\n  So that, mi fader, of this branche\n  I am gultif, to telle trouthe.\n    Mi Sone, that me thenketh routhe;\n  For lovedrunke is the meschief\n  Above alle othre the most chief,\n  If he no lusti thoght assaie,\n  As for the time yit it lisseth\n  To him which other joie misseth.\n  Forthi, mi Sone, aboven alle\n  Thenk wel, hou so it the befalle,\n  And kep thi wittes that thou hast,\n  And let hem noght be drunke in wast:\n  Bot natheles ther is no wyht\n  That mai withstonde loves miht.\n  Bot why the cause is, as I finde,\n  Of lovedrunke, why men pleigneth\n  After the court which al ordeigneth,\n  I wol the tellen the manere;\n  Nou lest, mi Sone, and thou schalt hiere.\n    For the fortune of every chance\n  After the goddes pourveance\n      [Sidenote: Hic narrat secundum Poetam, qualiter in suo\n      celario Iupiter duo dolea habet, quorum primum liquoris\n      dulcissimi, secundum amarissimi plenum consistit, ita quod\n      ille cui fatata est prosperitas de dulci potabit, alter\n      vero, cui aduersabitur, poculum gustabit amaram.]\n  To man it groweth from above,\n  So that the sped of every love\n  Is schape there, er it befalle.[730]\n  Which is of goddes soverein,\n  Hath in his celier, as men sein,\n  Tuo tonnes fulle of love drinke,\n  That maken many an herte sinke\n  And many an herte also to flete,\n  Or of the soure or of the swete.\n  That on is full of such piment,\n  Which passeth all entendement\n  Of mannes witt, if he it taste,[731]\n  That other biter as the galle,\n  Which makth a mannes herte palle,\n  Whos drunkeschipe is a sieknesse\n  Thurgh fielinge of the biternesse.\n  Cupide is boteler of bothe,\n  Which to the lieve and to the lothe\n  Yifth of the swete and of the soure,\n  That some lawhe, and some loure.\n  But for so moche as he blind is,\n  And takth the badde for the goode,\n  Which hindreth many a mannes fode\n  Withoute cause, and forthreth eke.\n  So be ther some of love seke,[732]\n  Whiche oghte of reson to ben hole,\n  And some comen to the dole\n  In happ and as hemselve leste[733]\n  Drinke undeserved of the beste.[734]\n  And thus this blinde Boteler\n  Yifth of the trouble in stede of cler                            360\n  And ek the cler in stede of trouble:\n  Lo, hou he can the hertes trouble,\n  And makth men drunke al upon chaunce[735]\n  Withoute lawe of governance.\n  If he drawe of the swete tonne,\n  Thanne is the sorwe al overronne\n  Of lovedrunke, and schalt noght greven[736]\n  So to be drunken every even,\n  For al is thanne bot a game.\n  And he the biter tonne draweth,\n  Such drunkeschipe an herte gnaweth\n  And fiebleth al a mannes thoght,\n  That betre him were have drunke noght\n  And al his bred have eten dreie;\n  For thanne he lest his lusti weie[737]\n  With drunkeschipe, and wot noght whider\n  To go, the weies ben so slider,\n  In which he mai per cas so falle,[738]\n  That he schal breke his wittes alle.                             380\n  And in this wise men be drunke\n  After the drink that thei have drunke:[739]\n  Bot alle drinken noght alike,\n  For som schal singe and som schal syke,\n  So that it me nothing merveilleth,\n  Mi Sone, of love that thee eilleth;\n  For wel I knowe be thi tale,[740]\n  That thou hast drunken of the duale,\n  Which biter is, til god the sende\n                          [Sidenote: [PRAYER. BACCHUS IN THE DESERT.]]\n    Bot, Sone, thou schalt bidde and preie\n  In such a wise as I schal seie,\n  That thou the lusti welle atteigne\n  Thi wofull thurstes to restreigne\n  Of love, and taste the swetnesse;\n  As Bachus dede in his distresse,\n  Whan bodiliche thurst him hente\n      [Sidenote: Nota hic qualiter potus aliquando sicienti\n      precibus adquiritur. Et narrat in exemplum quod, cum Bachus\n      de quodam bello ab oriente repatrians in quibusdam Lubie\n      partibus alicuius generis potum non inuenit, fusis ad Iouem\n      precibus, apparuit ei Aries, qui terram pede percussit,[742]\n      statimque fons emanauit; et sic potum petenti peticio\n      preualuit.]\n  In strange londes where he wente.\n  This Bachus Sone of Jupiter\n  Be his fadres assignement\n  To make a werre in Orient,\n  And gret pouer with him he ladde,\n  So that the heiere hond he hadde\n  And victoire of his enemys,\n  And torneth homward with his pris,\n  In such a contre which was dreie\n  A meschief fell upon the weie.[741]\n  As he rod with his compainie\n  Ther myhte thei no drinke finde\n  Of water nor of other kinde,\n  So that himself and al his host\n  Were of defalte of drinke almost[743]\n  Destruid, and thanne Bachus preide\n  To Jupiter, and thus he seide:\n  \u2018O hihe fader, that sest al,\n  To whom is reson that I schal\n  Beseche and preie in every nede,\n  This wofull thurst that we ben inne[744]\n  To staunche, and grante ous forto winne,\n  And sauf unto the contre fare,\n  Wher that oure lusti loves are\n  Waitende upon oure hom cominge.\u2019\n  And with the vois of his preiynge,\n  Which herd was to the goddes hihe,\n  He syh anon tofore his yhe\n  A wether, which the ground hath sporned;\n  Ther sprang a welle freissh and cler,\n  Wherof his oghne boteler\n  After the lustes of his wille\n  Was every man to drinke his fille.[745]\n  And for this ilke grete grace\n  Bachus upon the same place\n  A riche temple let arere,\n  Which evere scholde stonde there\n  To thursti men in remembrance.\n  It sit thee wel to taken hiede\n  So forto preie upon thi nede,[746]\n  As Bachus preide for the welle;\n  And thenk, as thou hast herd me telle,\n  Hou grace he gradde and grace he hadde.\n  He was no fol that ferst so radde,\n  For selden get a domb man lond:\n  Tak that proverbe, and understond\n  That wordes ben of vertu grete.\n  And axe and prei erli and late\n  Thi thurst to quenche, and thenk algate,\n  The boteler which berth the keie\n  Is blind, as thou hast herd me seie;\n  And if it mihte so betyde,\n  That he upon the blinde side\n  Per cas the swete tonne arauhte,\n  Than schalt thou have a lusti drauhte\n  And waxe of lovedrunke sobre.\n  Thin herte in hope of such a grace;\n  For drunkeschipe in every place,\n  To whether side that it torne,[747]\n  Doth harm and makth a man to sporne\n  And ofte falle in such a wise,\n  Wher he per cas mai noght arise.\n                             [Sidenote: [LOVE-DRUNKENNESS. TRISTRAM.]]\n    And forto loke in evidence\n  Upon the sothe experience,\n      [Sidenote: Hic de amoris ebrietate ponit exemplum, qualiter\n      Tristrans ob potum,[749] quem Brangweyne in naui ei porrexit, de\n      amore Bele Isolde inebriatus extitit.]\n  So as it hath befalle er this,[748]\n  Hou Tristram was of love drunke\n  With Bele Ysolde, whan thei drunke\n  The drink which Brangwein hem betok,\n  Er that king Marc his Eem hire tok\n  To wyve, as it was after knowe.\n  And ek, mi Sone, if thou wolt knowe,\n  As it hath fallen overmore\n  In loves cause, and what is more\n  Of drunkeschipe forto drede,\n  Wherof thou miht the betre eschuie\n  Of drunke men that thou ne suie\n  The compaignie in no manere,\n  A gret ensample thou schalt hiere.\n    This finde I write in Poesie\n  Of thilke faire Ipotacie,\n      [Sidenote: Hic de periculis ebrietatis causa in amore\n      contingentibus[750] narrat quod, cum Pirothous illam\n      pulcherimam Ypotaciam in vxorem duceret, quosdam qui\n      Centauri vocabantur inter alios vicinos ad nupcias\n      inuitauit; qui vino imbuti, noue nupte formositatem\n      aspicientes, duplici ebrietate insanierunt, ita quod ipsi\n      subito salientes a mensa Ipotaciam a Pirothoo marito suo in[752]\n      impetu rapuerunt.]\n  Of whos beaute ther as sche was\n  Spak every man,--and fell per cas,\n  That Piroto\u00fcs so him spedde,\n  That he to wyve hire scholde wedde,                              490\n  Wherof that he gret joie made.\n  And for he wolde his love glade,\n  Ayein the day of mariage\n  Be mouthe bothe and be message\n  Hise frendes to the feste he preide,[751]\n  With gret worschipe and, as men seide,\n  He hath this yonge ladi spoused.\n  And whan that thei were alle housed,\n  And set and served ate mete,\n  That ther ne was plente ynouh:\n  Bot Bachus thilke tonne drouh,\n  Wherof be weie of drunkeschipe\n  The greteste of the felaschipe\n  Were oute of reson overtake;\n  And Venus, which hath also take\n  The cause most in special,\n  Hath yove hem drinke forth withal[754]\n  Of thilke cuppe which exciteth\n  And thus be double weie drunke,\n  Of lust that ilke fyri funke\n  Hath mad hem, as who seith, halfwode,[755]\n  That thei no reson understode,\n  Ne to non other thing thei syhen,\n  Bot hire, which tofore here yhen\n  Was wedded thilke same day,\n  That freisshe wif, that lusti May,\n  On hire it was al that thei thoghten.[756]\n  And so ferforth here lustes soghten,                             520\n  That thei the whiche named were\n  Centauri, ate feste there\n  Of on assent, of on acord\n  This yonge wif malgre hire lord\n  In such a rage awei forth ladden,\n  As thei whiche non insihte hadden\n  Bot only to her drunke fare,\n  Which many a man hath mad misfare\n  In love als wel as other weie.\n  Upon the nature of the vice,[757]\n  Of custume and of excercice\n  The mannes grace hou it fordoth,\n  A tale, which was whilom soth,\n  Of fooles that so drunken were,\n  I schal reherce unto thine Ere.\n    I rede in a Cronique thus\n  Of Galba and of Vitellus,\n      [Sidenote: Hic loquitur specialiter contra vicium illorum,\n      qui nimia potacione quasi ex consuetudine ebriosi\n      efficiuntur. Et narrat exemplum de Galba et Vitello, qui\n      potentes in Hispania principes fuerunt, set ipsi cotidiane\n      ebrietatis potibus assueti, tanta vicinis intulerunt\n      enormia, quod tandem[760] toto conclamante populo pena sentencie\n      capitalis in eos iudicialiter diffinita est: qui priusquam\n      morerentur, vt penam mortis alleuiarent, spontanea\n      vini ebrietate sopiti, quasi porci semimortui gladio\n      interierunt.[758]]\n  The whiche of Spaigne bothe were\n  And bothe of o condicion\n  After the disposicion\n  Of glotonie and drunkeschipe.[759]\n  That was a sori felaschipe:\n  For this thou miht wel understonde,\n  That man mai wel noght longe stonde\n  Which is wyndrunke of comun us;\n  For he hath lore the vertus,\n  Wherof reson him scholde clothe;\n  Men sein ther is non evidence,\n  Wherof to knowe a difference\n  Betwen the drunken and the wode,\n  For thei be nevere nouther goode;[761]\n  For wher that wyn doth wit aweie,\n  Wisdom hath lost the rihte weie,\n  That he no maner vice dredeth;\n  Nomore than a blind man thredeth\n  His nedle be the Sonnes lyht,[762]\n  Whan he with drunkeschipe is blent.\n  And in this point thei weren schent,\n  This Galba bothe and ek Vitelle,\n  Upon the cause as I schal telle,\n  Wherof good is to taken hiede.\n  For thei tuo thurgh her drunkenhiede\n  Of witles excitacioun\n  Oppressede al the nacion\n  Of Spaigne; for of fool usance,[763]\n  Of hem, whiche alday drunken were,\n  Ther was no wif ne maiden there,\n  What so thei were, or faire or foule,\n  Whom thei ne token to defoule,\n  Wherof the lond was often wo:\n  And ek in othre thinges mo\n  Thei wroghten many a sondri wrong.\n  Bot hou so that the dai be long,\n  The derke nyht comth ate laste:\n  God wolde noght thei scholden laste,                             580\n  And schop the lawe in such a wise,\n  That thei thurgh dom to the juise\n  Be dampned forto be forlore.\n  Bot thei, that hadden ben tofore\n  Enclin to alle drunkenesse,--\n  Here ende thanne bar witnesse;\n  For thei in hope to assuage\n  The peine of deth, upon the rage\n  That thei the lasse scholden fiele,\n  And dronken til so was befalle\n  That thei her strengthes losten alle\n  Withouten wit of eny brain;\n  And thus thei ben halfdede slain,\n  That hem ne grieveth bot a lyte.\n    Mi Sone, if thou be forto wyte\n  In eny point which I have seid,\n  Wherof thi wittes ben unteid,\n  I rede clepe hem hom ayein.[765]\n  Als ferforth as I mai suffise:\n  Bot wel I wot that in no wise\n  The drunkeschipe of love aweie\n  I mai remue be no weie,\n  It stant noght upon my fortune.\n  Bot if you liste to comune\n  Of the seconde Glotonie,\n  Which cleped is Delicacie,\n  Wherof ye spieken hier tofore,\n    Mi Sone, as of that ilke vice,\n  Which of alle othre is the Norrice,\n  And stant upon the retenue\n  Of Venus, so as it is due,\n  The proprete hou that it fareth\n  The bok hierafter nou declareth.\n  ii. _Delicie cum diuiciis sunt iura potentum,_\n        _In quibus orta Venus excitat ora gule._\n      _Non sunt delicie tales, que corpora pascunt,_\n        _Ex quibus impletus gaudia venter agit,_\n      _Quin completus amor maiori munere gaudet,_\n        _Cum data deliciis mens in amante satur._[766]\n    Of this chapitre in which we trete\n  There is yit on of such diete,\n      [Sidenote: Hic tractat super illa specie Gule que Delicacia\n      nuncupatur, cuius mollicies[767] voluptuose carni in\n      personis precipue potentibus queque[768] complacencia\n      corporaliter ministrat.]\n  To which no povere mai atteigne;\n  And sondri wyn and sondri drinke,\n  Wherof that he wole ete and drinke:\n  Hise cokes ben for him affaited,\n  So that his body is awaited,\n  That him schal lacke no delit,\n  Als ferforth as his appetit\n  Sufficeth to the metes hote.\n  Wherof this lusti vice is hote\n  Of Gule the Delicacie,\n  Of lusti folk hath undertake\n  To feede, whil that he mai take\n  Richesses wherof to be founde:[770]\n  Of Abstinence he wot no bounde,\n  To what profit it scholde serve.\n  And yit phisique of his conserve\n  Makth many a restauracioun\n  Unto his recreacioun,\n  Which wolde be to Venus lief.\n  The coc which schal his mete arraie,\n  Bot he the betre his mouth assaie,\n  His lordes thonk schal ofte lese,\n  Er he be served to the chese:\n  For ther mai lacke noght so lyte,\n  That he ne fint anon a wyte;\n  For bot his lust be fully served,[771]\n  Ther hath no wiht his thonk deserved.\n  And yit for mannes sustenance,\n  To him that wole his hele gete\n  Is non so good as comun mete:\n  For who that loketh on the bokes,[772]\n  It seith, confeccion of cokes,\n  A man him scholde wel avise\n  Hou he it toke and in what wise.\n  For who that useth that he knoweth,\n  Ful selden seknesse on him groweth,\n  And who that useth metes strange,\n  Though his nature empeire and change                             660\n  It is no wonder, lieve Sone,\n  Whan that he doth ayein his wone;\n                [Sidenote: Philosophus. Consuetudo est altera natura.]\n  For in Phisique this I finde,\n  Usage is the seconde kinde.[773]\n    And riht so changeth his astat[774]\n  He that of love is delicat:\n  For though he hadde to his hond\n  The beste wif of al the lond,\n  Or the faireste love of alle,\n  Yit wolde his herte on othre falle                               670\n  And thenke hem mor delicious\n  Than he hath in his oghne hous:\n  Men sein it is nou ofte so;[775]\n  Avise hem wel, thei that so do.\n  And forto speke in other weie,\n  Fulofte time I have herd seie,\n  That he which hath no love achieved,\n  Him thenkth that he is noght relieved,\n  Thogh that his ladi make him chiere,\n  Hir honour and hir name save,[776]\n  Bot he the surplus mihte have.\n  Nothing withstondende hire astat,\n  Of love more delicat\n  He set hire chiere at no delit,\n  Bot he have al his appetit.[777]\n    Mi Sone, if it be with thee so,\n  Tell me.\n          Myn holi fader, no:\n  For delicat in such a wise\n  Ne was I nevere yit gultif;\n  For if I hadde such a wif\n  As ye speke of, what scholde I more?\n  For thanne I wolde neveremore\n  For lust of eny wommanhiede\n  Myn herte upon non other fiede:\n  And if I dede, it were a wast.\n  Bot al withoute such repast\n  Of lust, as ye me tolde above,\n  I faste, and mai no fode gete;\n  So that for lacke of deinte mete,\n  Of which an herte mai be fedd,\n  I go fastende to my bedd.\n  Bot myhte I geten, as ye tolde,\n  So mochel that mi ladi wolde\n  Me fede with hir glad semblant,\n  Though me lacke al the remenant,\n  Yit scholde I somdel ben abeched\n  Bot certes, fader, sche ne doth;\n  For in good feith, to telle soth,\n  I trowe, thogh I scholde sterve,\n  Sche wolde noght hire yhe swerve,\n  Min herte with o goodly lok[778]\n  To fede, and thus for such a cok\n  I mai go fastinge everemo:\n  Bot if so is that eny wo\n  Mai fede a mannes herte wel,\n  Of plente more than ynowh;\n  Bot that is of himself so towh,\n  Mi stomac mai it noght defie.\n  Lo, such is the delicacie\n  Of love, which myn herte fedeth;\n  Thus have I lacke of that me nedeth.\n    Bot for al this yit natheles\n  I seie noght I am gylteles,\n  That I somdel am delicat:\n  Bot if that I som lusti stounde\n  Of confort and of ese founde,\n  To take of love som repast;\n  For thogh I with the fulle tast[779]\n  The lust of love mai noght fiele,\n  Min hunger otherwise I kiele\n  Of smale lustes whiche I pike,\n  And for a time yit thei like;\n  If that ye wisten what I mene.\n  Of suche deyntes as ben goode,\n  Wherof thou takst thin hertes fode.\n    Mi fader, I you schal reherce,\n  Hou that mi fodes ben diverse,\n  So as thei fallen in degre.\n  O fiedinge is of that I se,[780]\n  An other is of that I here,\n  The thridde, as I schal tellen here,\n  It groweth of min oghne thoght:\n  For whom that failleth fode of herte,[781]\n  He mai noght wel the deth asterte.\n    Of sihte is al mi ferste fode,\n       [Sidenote: Nota qualiter visus in amore se continet delicatus.]\n  Thurgh which myn yhe of alle goode\n  Hath that to him is acordant,\n  A lusti fode sufficant.\n  Whan that I go toward the place\n  Wher I schal se my ladi face,\n  Min yhe, which is loth to faste,\n  That him thenkth of on houre thre,\n  Til I ther come and he hire se:[782]\n  And thanne after his appetit\n  He takth a fode of such delit,\n  That him non other deynte nedeth.\n  Of sondri sihtes he him fedeth:\n  He seth hire face of such colour,\n  That freisshere is than eny flour,\n  He seth hire front is large and plein\n  He seth hire yhen lich an hevene,\n  He seth hire nase strauht and evene,\n  He seth hire rode upon the cheke,\n  He seth hire rede lippes eke,\n  Hire chyn acordeth to the face,\n  Al that he seth is full of grace,\n  He seth hire necke round and clene,\n  Therinne mai no bon be sene,\n  He seth hire handes faire and whyte;\n  He mai se naked ate leste,\n  So is it wel the more feste\n  And wel the mor Delicacie\n  Unto the fiedinge of myn yhe.[783]\n  He seth hire schapthe forth withal,[784]\n  Hire bodi round, hire middel smal,\n  So wel begon with good array,\n  Which passeth al the lust of Maii,\n  Whan he is most with softe schoures\n  With suche sihtes by and by\n  Min yhe is fed; bot finaly,\n  Whan he the port and the manere\n  Seth of hire wommanysshe chere,\n  Than hath he such delice on honde,\n  Him thenkth he mihte stille stonde,\n  And that he hath ful sufficance\n  Of liflode and of sustienance\n  As to his part for everemo.\n  Fro thenne wolde he nevere wende,\n  Bot there unto the worldes ende\n  He wolde abyde, if that he mihte,\n  And fieden him upon the syhte.\n  For thogh I mihte stonden ay\n  Into the time of domesday\n  And loke upon hire evere in on,\n  Yit whanne I scholde fro hire gon,\n  Min yhe wolde, as thogh he faste,\n  Til efte ayein that he hire syhe.\n  Such is the nature of myn yhe:\n  Ther is no lust so deintefull,\n  Of which a man schal noght be full,\n  Of that the stomac underfongeth,\n  Bot evere in on myn yhe longeth:\n  For loke hou that a goshauk tireth,\n  Riht so doth he, whan that he pireth\n  And toteth on hire wommanhiede;\n  His lust, bot evere aliche sore\n  Him hungreth, so that he the more\n  Desireth to be fed algate:\n  And thus myn yhe is mad the gate,\n  Thurgh which the deyntes of my thoght\n  Of lust ben to myn herte broght.\n    Riht as myn yhe with his lok[785]\n  Is to myn herte a lusti coc\n  Of loves fode delicat,\n                       [Sidenote: Qualiter auris in amore delectatur.]\n  Wher as myn yhe mai noght serve,\n  Can wel myn hertes thonk deserve\n  And fieden him fro day to day\n  With suche deyntes as he may.\n  For thus it is, that overal,\n  Wher as I come in special,\n  I mai hiere of mi ladi pris;\n  I hiere on seith that sche is wys,[786]\n  An other seith that sche is good,\n  That sche is come, and is also[787]\n  So fair, that nawher is non so;\n  And som men preise hire goodli chiere:\n  Thus every thing that I mai hiere,\n  Which souneth to mi ladi goode,\n  Is to myn Ere a lusti foode.\n  And ek min Ere hath over this\n  A deynte feste, whan so is\n  That I mai hiere hirselve speke;\n  On suche wordes as sche seith,\n  That full of trouthe and full of feith\n  Thei ben, and of so good desport,\n  That to myn Ere gret confort\n  Thei don, as thei that ben delices.\n  For al the metes and the spices,[788]\n  That eyn Lombard couthe make,\n  Ne be so lusti forto take\n  Ne so ferforth restauratif,\n  As ben the wordes of hire mouth:\n  For as the wyndes of the South\n  Ben most of alle debonaire,\n  So whan hir list to speke faire,\n  The vertu of hire goodly speche\n  Is verraily myn hertes leche.\n  And if it so befalle among,\n  That sche carole upon a song,\n  Whan I it hiere I am so fedd,\n  As thogh I were in paradis;\n  For certes, as to myn avis,\n  Whan I here of hir vois the stevene,\n  Me thenkth it is a blisse of hevene.\n    And ek in other wise also\n  Fulofte time it falleth so,\n  Min Ere with a good pitance\n  Is fedd of redinge of romance\n  Of Ydoine and of Amadas,\n  And eke of othre many a score,\n  That loveden longe er I was bore.\n  For whan I of here loves rede,\n  Min Ere with the tale I fede;\n  And with the lust of here histoire\n  Somtime I drawe into memoire\n  Hou sorwe mai noght evere laste;\n  And so comth hope in ate laste,\n  Whan I non other fode knowe.\n  Riht as it were a cherie feste;\n  Bot forto compten ate leste,[789]\n  As for the while yit it eseth\n  And somdel of myn herte appeseth:\n  For what thing to myn Ere spreedeth,\n  Which is plesant, somdel it feedeth\n  With wordes suche as he mai gete\n  Mi lust, in stede of other mete.\n    Lo thus, mi fader, as I seie,[790]\n  Of lust the which myn yhe hath seie,                             900\n  And ek of that myn Ere hath herd,\n  Fulofte I have the betre ferd.\n  And tho tuo bringen in the thridde,\n  The which hath in myn herte amidde\n  His place take, to arraie\n  The lusti fode, which assaie[791]\n  I mot; and nameliche on nyhtes,\n  Whan that me lacketh alle sihtes,\n  And that myn heringe is aweie,\n  Mi reresouper forto make,\n  Of which myn hertes fode I take.\n    This lusti cokes name is hote\n  Thoght, which hath evere hise pottes hote\n      [Sidenote: Qualiter cogitatus impressiones leticie\n      ymaginatiuas cordibus inserit amantum.]\n  Of love buillende on the fyr\n  With fantasie and with desir,\n  Of whiche er this fulofte he fedde\n  Min herte, whanne I was abedde;\n  And thanne he set upon my bord\n  Of lust, which I have herd or sein.\n  Bot yit is noght mi feste al plein,\n  Bot al of woldes and of wisshes,\n  Therof have I my fulle disshes,\n  Bot as of fielinge and of tast,\n  Yit mihte I nevere have o repast.\n  And thus, as I have seid aforn,[792]\n  I licke hony on the thorn,[793]\n  And as who seith, upon the bridel\n  As in effect the fode I have.\n  Bot as a man that wolde him save,\n  Whan he is sek, be medicine,\n  Riht so of love the famine\n  I fonde in al that evere I mai\n  To fiede and dryve forth the day,\n  Til I mai have the grete feste,\n  Which al myn hunger myhte areste.\n    Lo suche ben mi lustes thre;\n  I take of love my fiedinge\n  Withoute tastinge or fielinge:\n  And as the Plover doth of Eir\n  I live, and am in good espeir\n  That for no such delicacie\n  I trowe I do no glotonie.[794]\n  And natheles to youre avis,\n  Min holi fader, that be wis,\n  I recomande myn astat\n    Mi Sone, I understonde wel\n  That thou hast told hier everydel,\n  And as me thenketh be thi tale,\n  It ben delices wonder smale,\n  Wherof thou takst thi loves fode.\n  Bot, Sone, if that thou understode\n  What is to ben delicious,\n  Thou woldest noght be curious\n  Upon the lust of thin astat\n  Wherof that thou reson excede:\n  For in the bokes thou myht rede,\n  If mannes wisdom schal be suied,\n  It oghte wel to ben eschuied[795]\n  In love als wel as other weie;\n  For, as these holi bokes seie,\n                [Sidenote: Delicie corporis militant aduersus animam.]\n  The bodely delices alle\n  In every point, hou so thei falle,\n  Unto the Soule don grievance.\n  A tale acordant unto this,\n  Which of gret understondinge is\n  To mannes soule resonable,[796]\n  I thenke telle, and is no fable.\n    Of Cristes word, who wole it rede,\n  Hou that this vice is forto drede\n      [Sidenote: Hic ponit exemplum contra istos delicatos. Et\n      narrat de diuite et Lazaro, quorum gestus[797] in euangelio\n      Lucas euidencius describit.]\n  In thevangile it telleth plein,\n  Which mot algate be certein,\n  For Crist himself it berth witnesse.\n  And thogh the clerk and the clergesse                            980\n  In latin tunge it rede and singe,\n  Yit for the more knoulechinge\n  Of trouthe, which is good to wite,\n  I schal declare as it is write\n  In Engleissh, for thus it began.\n    Crist seith: \u2018Ther was a riche man,\n  A mihti lord of gret astat,\n  And he was ek so delicat[798]\n  Of his clothing, that everyday\n  Of pourpre and bisse he made him gay,                            990\n  And eet and drank therto his fille\n  After the lustes of his wille,\n  As he which al stod in delice[799]\n  And tok non hiede of thilke vice.\n  And as it scholde so betyde,\n  A povere lazre upon a tyde\n  Cam to the gate and axed mete:\n  Bot there mihte he nothing gete[800]\n  His dedly hunger forto stanche;\n  For he, which hadde his fulle panche                            1000\n  Of alle lustes ate bord,\n  Ne deigneth noght to speke a word,\n  Onliche a Crumme forto yive,\n  Wherof the povere myhte live[801]\n  Upon the yifte of his almesse.\n  Thus lai this povere in gret destresse[802]\n  Acold and hungred ate gate,\n  Fro which he mihte go no gate,[803]\n  So was he wofulli besein.\n  The houndes comen fro the halle,\n  Wher that this sike man was falle,\n  And as he lay ther forto die,\n  The woundes of his maladie\n  Thei licken forto don him ese.\n  Bot he was full of such desese,\n  That he mai noght the deth eschape;\n  Bot as it was that time schape,\n  The Soule fro the bodi passeth,\n  The hihe god, up to the hevene\n  Him tok, wher he hath set him evene\n  In Habrahammes barm on hyh,[805]\n  Wher he the hevene joie syh\n  And hadde al that he have wolde.\n    And fell, as it befalle scholde,\n  This riche man the same throwe[806]\n  With soudein deth was overthrowe,\n  And forth withouten eny wente\n  The fend into the fyr him drouh,\n  Wher that he hadde peine ynouh\n  Of flamme which that evere brenneth.\n  And as his yhe aboute renneth,\n  Toward the hevene he cast his lok,\n  Wher that he syh and hiede tok\n  Hou Lazar set was in his Se\n  Als ferr as evere he mihte se\n  With Habraham; and thanne he preide\n  \u201cSend Lazar doun fro thilke Sete,\n  And do that he his finger wete\n  In water, so that he mai droppe\n  Upon my tunge, forto stoppe\n  The grete hete in which I brenne.\u201d\n  Bot Habraham answerde thenne\n  And seide to him in this wise:\n  \u201cMi Sone, thou thee miht avise[808]\n  And take into thi remembrance,\n  Whyl he was in that other lif,\n  Bot thou in al thi lust jolif\n  The bodily delices soghtest:\n  Forthi, so as thou thanne wroghtest,\n  Nou schalt thou take thi reward\n  Of dedly peine hierafterward\n  In helle, which schal evere laste;\n  And this Lazar nou ate laste\n  The worldes peine is overronne,\n  In hevene and hath his lif begonne                              1060\n  Of joie, which is endeles.\n  Bot that thou preidest natheles,\n  That I schal Lazar to the sende\n  With water on his finger ende,\n  Thin hote tunge forto kiele,\n  Thou schalt no suche graces fiele;\n  For to that foule place of Sinne,\n  For evere in which thou schalt ben inne,\n  Comth non out of this place thider,\n  Thus be yee parted nou atuo.\u201d\n    The riche ayeinward cride tho:\n  \u201cO Habraham, sithe it so is,\n  That Lazar mai noght do me this\n  Which I have axed in this place,\n  I wolde preie an other grace.\n  For I have yit of brethren fyve,\n  That with mi fader ben alyve\n  Togedre duellende in on hous;\n  I preie that thou woldest sende\n  Lazar, so that he mihte wende\n  To warne hem hou the world is went,\n  That afterward thei be noght schent\n  Of suche peines as I drye.[809]\n  Lo, this I preie and this I crie,\n  Now I may noght miself amende.\u201d\n    The Patriarch anon suiende\n  To his preiere ansuerde nay;[810]\n  His brethren mihten knowe and hiere\n  Of Mo\u00efses on Erthe hiere\n  And of prophetes othre mo,\n  What hem was best. And he seith no;\n  Bot if ther mihte a man aryse\n  Fro deth to lyve in such a wise,\n  To tellen hem hou that it were,\n  He seide hou thanne of pure fere[811]\n  Thei scholden wel be war therby.\n  For if thei nou wol noght obeie\n  To suche as techen hem the weie,\n  And alday preche and alday telle\n  Hou that it stant of hevene and helle,\n  Thei wol noght thanne taken hiede,[813]\n  Thogh it befelle so in dede\n  That eny ded man were arered,[814]\n  To ben of him no betre lered\n  Than of an other man alyve.\u201d[815]\n  This tale, as Crist himself it tolde,\n  Thou schalt have cause to beholde,[816]\n  To se so gret an evidence,\n  Wherof the sothe experience\n  Hath schewed openliche at \u00ffe,\n  That bodili delicacie\n  Of him which yeveth non almesse\n  Schal after falle in gret destresse.\n  And that was sene upon the riche:\n  A Crumme yiven of his bred,\n  Thanne afterward, whan he was ded,\n  A drope of water him was werned.\n  Thus mai a mannes wit be lerned\n  Of hem that so delices taken;\n  Whan thei with deth ben overtaken,\n  That erst was swete is thanne sour.\n  Bot he that is a governour\n  Of worldes good, if he be wys,\n  Of al the world, and yit he useth\n  The good, that he nothing refuseth,\n  As he which lord is of the thinges.\n  The Nouches and the riche ringes,\n  The cloth of gold and the Perrie\n  He takth, and yit delicacie\n  He leveth, thogh he were al this.\n  The beste mete that ther is\n  He ett, and drinkth the beste drinke;\n  Bot hou that evere he ete or drinke,                            1140\n  Delicacie he put aweie,\n  As he which goth the rihte weie\n  Noght only forto fiede and clothe\n  His bodi, bot his soule bothe.\n  Bot thei that taken otherwise\n  Here lustes, ben none of the wise;[817]\n  And that whilom was schewed eke,\n  If thou these olde bokes seke,\n  Als wel be reson as be kinde,\n    What man that wolde him wel avise,[818]\n  Delicacie is to despise,\n      [Sidenote: Hic loquitur de delicacia Neronis, qui\n      corporalibus deliciis magis adherens spiritalia gaudia\n      minus[819] obtinuit.]\n  Whan kinde acordeth noght withal;\n  Wherof ensample in special\n  Of Nero whilom mai be told,\n  Which ayein kinde manyfold\n  Hise lustes tok, til ate laste\n  That god him wolde al overcaste;\n  Of whom the Cronique is so plein,\n  And natheles for glotonie\n  Of bodili Delicacie,\n  To knowe his stomak hou it ferde,\n  Of that noman tofore herde,\n  Which he withinne himself bethoghte,\n  A wonder soubtil thing he wroghte.\n    Thre men upon eleccioun\n  Of age and of complexioun\n  Lich to himself be alle weie\n  And ete and drinke als wel as he.\n  Therof was no diversite;\n  For every day whan that thei eete,\n  Tofore his oghne bord thei seete,\n  And of such mete as he was served,\n  Althogh thei hadde it noght deserved,\n  Thei token service of the same.\n  Bot afterward al thilke game\n  Was into wofull ernest torned;\n  For whan thei weren thus sojorned,                              1180\n  Withinne a time at after mete\n  Nero, which hadde noght foryete\n  The lustes of his frele astat,\n  As he which al was delicat,\n  To knowe thilke experience,\n  The men let come in his presence:[820]\n  And to that on the same tyde,\n  A courser that he scholde ryde\n  Into the feld, anon he bad;\n  And goth to prike and prance aboute.\n  That other, whil that he was oute,\n  He leide upon his bedd to slepe:\n  The thridde, which he wolde kepe\n  Withinne his chambre, faire and softe\n  He goth now doun nou up fulofte,\n  Walkende a pass, that he ne slepte,\n  Til he which on the courser lepte\n  Was come fro the field ayein.\n  These men doth taken alle thre\n  And slouh hem, for he wolde se\n  The whos stomak was best defied:\n  And whanne he hath the sothe tryed,\n  He fond that he which goth the pass\n  Defyed best of alle was,\n  Which afterward he usede ay.\n    And thus what thing unto his pay\n  Was most plesant, he lefte non:[821]\n  Wherof the bodi myhte glade,\n  For he non abstinence made;\n  Bot most above alle erthli thinges\n  Of wommen unto the likinges\n  Nero sette al his hole herte,\n  For that lust scholde him noght asterte.\n  Whan that the thurst of love him cawhte,\n  Wher that him list he tok a drauhte,\n  He spareth nouther wif ne maide,\n  In al this world was nevere yit.\n  He was so drunke in al his wit\n  Thurgh sondri lustes whiche he tok,\n  That evere, whil ther is a bok,\n  Of Nero men schul rede and singe\n  Unto the worldes knowlechinge,\n  Mi goode Sone, as thou hast herd.\n  For evere yit it hath so ferd,\n  Delicacie in loves cas\n  For wher that love his herte set,\n  Him thenkth it myhte be no bet;\n  And thogh it be noght fulli mete,[823]\n  The lust of love is evere swete.\n    Lo, thus togedre of felaschipe\n  Delicacie and drunkeschipe,\n  Wherof reson stant out of herre,\n  Have mad full many a wisman erre\n  In loves cause most of alle:\n  For thanne hou so that evere it falle,                          1240\n  Wit can no reson understonde,\n  Bot let the governance stonde\n  To Will, which thanne wext so wylde,\n  That he can noght himselve schylde\n  Fro no peril, bot out of feere[824]\n  The weie he secheth hiere and there,\n  Him recheth noght upon what syde:\n  For oftetime he goth beside,\n  And doth such thing withoute drede,\n  Bot whan that love assoteth sore,\n  It passeth alle mennes lore;\n  What lust it is that he ordeigneth,\n  Ther is no mannes miht restreigneth,[825]\n  And of the godd takth he non hiede:\n  Bot laweles withoute drede,\n  His pourpos for he wolde achieve[826]\n  Ayeins the pointz of the believe,\n  He tempteth hevene and erthe and helle,\n                                 [Sidenote: [SORCERY AND WITCHCRAFT.]]\n  iii. _Dum stimulatur amor, quicquid iubet orta voluptas,_\n         _Audet et aggreditur, nulla timenda timens._\n       _Omne quod astra queunt herbarum siue potestas,_\n         _Seu vigor inferni, singula temptat amans._\n       _Quod nequit ipse deo mediante parare sinistrum,_\n         _Demonis hoc magica credulus arte parat._\n       _Sic sibi non curat ad opus que recia tendit,_\n         _Dummodo nudatam prendere possit auem._\n    Who dar do thing which love ne dar?\n  To love is every lawe unwar,\n      [Sidenote: Hic tractat qualiter Ebrietas et Delicacia omnis\n      pudicicie contrarium instigantes inter alia ad carnalis\n      concupiscencie promocionem Sortilegio[827m] magicam requirunt.]\n  Bot to the lawes of his heste\n  The fissch, the foul, the man, the beste\n  Of al the worldes kinde louteth.\n  For love is he which nothing douteth;\n  In mannes herte where he sit,[827]\n  He compteth noght toward his wit\n  The wo nomore than the wele,\n  No mor the wete than the dreie,\n  No mor to live than to deie,\n  So that tofore ne behinde\n  He seth nothing, bot as the blinde\n  Withoute insyhte of his corage\n  He doth merveilles in his rage.\n  To what thing that he wole him drawe,\n  Ther is no god, ther is no lawe,\n  Of whom that he takth eny hiede;\n  Til he falle in the dich amidde,\n  He goth ther noman wole him bidde;\n  He stant so ferforth out of reule,\n  Ther is no wit that mai him reule.\n  And thus to telle of him in soth,\n  Ful many a wonder thing he doth,\n  That were betre to be laft,\n  Among the whiche is wicchecraft,\n  That som men clepen Sorcerie,[828]\n  With many a circumstance he useth,\n  Ther is no point which he refuseth.\n      [Sidenote: Nota de Auctorum necnon et de[829] librorum tam\n      naturalis quam execrabilis magice nominibus.]\n    The craft which that Saturnus fond,\n  To make prickes in the Sond,[830]\n  That Geomance cleped is,\n  Fulofte he useth it amis;\n  And of the flod his Ydromance,\n  And of the fyr the Piromance,\n  With questions echon of tho\n  A\u00ebremance in juggement\n  To love he bringth of his assent:\n  For these craftes, as I finde,\n  A man mai do be weie of kinde,\n  Be so it be to good entente.\n  Bot he goth al an other wente;\n  For rathere er he scholde faile,\n  With Nigromance he wole assaile\n  To make his incantacioun\n  Thilke art which Spatula is hote,\n  And used is of comun rote[831]\n  Among Paiens, with that craft ek\n  Of which is Auctor Thosz the Grek,\n  He worcheth on and on be rowe:\n  Razel is noght to him unknowe,\n  Ne Salomones Candarie,[832]\n  His Ydeac, his Eutonye;\n  The figure and the bok withal[833]\n  The Seal, and therupon thymage\n  Of Thebith, for his avantage\n  He takth, and somwhat of Gibiere,\n  Which helplich is to this matiere.\n  Babilla with hire Sones sevene,\n  Which hath renonced to the hevene,\n  With Cernes bothe square and rounde,\n  He traceth ofte upon the grounde,\n  Makende his invocacioun;\n  The Scole which Honorius\n  Wrot, he poursuieth: and lo, thus\n  Magique he useth forto winne\n  His love, and spareth for no Sinne.\n  And over that of his Sotie,\n  Riht as he secheth Sorcerie\n  Of hem that ben Magiciens,\n  Riht so of the Naturiens\n  Upon the Sterres from above\n  Als fer as he hem understondeth.\n  In many a sondry wise he fondeth:\n  He makth ymage, he makth sculpture,\n  He makth writinge, he makth figure,\n  He makth his calculacions,\n  He makth his demonstracions;\n  His houres of Astronomie\n  He kepeth as for that partie\n  Which longeth to thinspeccion\n  He wolde into the helle seche\n  The devel himselve to beseche,\n  If that he wiste forto spede,\n  To gete of love his lusti mede:\n  Wher that he hath his herte set,\n  He bede nevere fare bet\n  Ne wite of other hevene more.\n    Mi Sone, if thou of such a lore\n  Hast ben er this, I red thee leve.[835]\n  Of al that ye have spoken hiere\n  Which toucheth unto this matiere,\n  To telle soth riht as I wene,\n  I wot noght o word what ye mene.\n  I wol noght seie, if that I couthe,\n  That I nolde in mi lusti youthe\n  Benethe in helle and ek above\n  To winne with mi ladi love\n  Don al that evere that I mihte;\n  Wher afterward that I become,\n  To that I wonne and overcome\n  Hire love, which I most coveite.\n    Mi Sone, that goth wonder streite:\n  For this I mai wel telle soth,\n  Ther is noman the which so doth,\n  For al the craft that he can caste,\n  That he nabeith it ate laste.\n  For often he that wol beguile\n  And thus the guilour is beguiled;\n  As I finde in a bok compiled\n  To this matiere an old histoire,\n  The which comth nou to mi memoire,\n  And is of gret essamplerie\n  Ayein the vice of Sorcerie,\n  Wherof non ende mai be good.\n  Bot hou whilom therof it stod,[836]\n  A tale which is good to knowe\n                          [Sidenote: [TALE OF ULYSSES AND TELEGONUS.]]\n    Among hem whiche at Troie were,[837]\n  Uluxes ate Siege there\n      [Sidenote: Nota contra istos ob amoris causam sortilegos;\n      vbi narrat in exemplum quod, cum Vluxes a subuersione\n      Troie repatriare nauigio voluisset, ipsum in Insula\n      Cilly, vbi illa expertissima maga nomine Circes regnauit,\n      contigit applicuisse: quem vt in sui amoris concupiscenciam\n      exardesceret, Circes omnibus suis incantacionibus vincere\n      conabatur. Vluxes tamen magica potencior ipsam in amore\n      subegit, ex qua filium nomine Thelogonum genuit, qui postea\n      patrem suum interfecit: et sic contra fidei naturam genitus\n      contra generacionis naturam patricidium operatus est.]\n  Was on be name in special;\n  Of whom yit the memorial\n  Abit, for whyl ther is a mouth,\n  For evere his name schal be couth.\n  He was a worthi knyht and king\n  And clerk knowende of every thing;\n  He was a gret rethorien,\n  Of Tullius the rethorique,\n  Of king Zorastes the magique,\n  Of Tholome thastronomie,\n  Of Plato the Philosophie,\n  Of Daniel the slepi dremes,\n  Of Neptune ek the water stremes,\n  Of Salomon and the proverbes,\n  Of Macer al the strengthe of herbes,\n  And the Phisique of Ypocras,\n  Of Surgerie he knew the cures.\n  Bot somwhat of his aventures,\n  Which schal to mi matiere acorde,\n  Ter thee, mi Sone, I wol recorde.\n    This king, of which thou hast herd sein,\n  Fro Troie as he goth hom ayein\n  Be Schipe, he fond the See divers,\n  With many a wyndi storm revers.\n  Bot he thurgh wisdom that he schapeth[838]\n  Of whiche I thenke tellen on,\n  Hou that malgre the nedle and ston\n  Wynddrive he was al soudeinly\n  Upon the strondes of Cilly,\n  Wher that he moste abyde a whyle.\n  Tuo queenes weren in that yle\n  Calipsa named and Circes;\n  And whan they herde hou Uluxes\n  Is londed ther upon the ryve,\n  With him suche as he wolde he nam\n  And to the court to hem he cam.[839]\n  Thes queenes were as tuo goddesses\n  Of Art magique Sorceresses,\n  That what lord comth to that rivage,\n  Thei make him love in such a rage\n  And upon hem assote so,[840]\n  That thei wol have, er that he go,\n  Al that he hath of worldes good.\n  Thei couthe moche, he couthe more;\n  Thei schape and caste ayein him sore[841]\n  And wroghte many a soutil wyle,\n  Bot yit thei mihte him noght beguile.[842]\n  Bot of the men of his navie\n  Thei tuo forschope a gret partie,\n  Mai non of hem withstonde here hestes;\n  Som part thei schopen into bestes,\n  Som part thei schopen into foules,\n  Or elles be som other weie;\n  Ther myhte hem nothing desobeie,\n  Such craft thei hadde above kinde.\n  Bot that Art couthe thei noght finde,\n  Of which Uluxes was deceived,\n  That he ne hath hem alle weyved,\n  And broght hem into such a rote,\n  That upon him thei bothe assote;\n  And thurgh the science of his art\n  That he begat Circes with childe.\n  He kepte him sobre and made hem wilde,\n  He sette himselve so above,\n  That with here good and with here love,\n  Who that therof be lief or loth,\n  Al quit into his Schip he goth.\n  Circes toswolle bothe sides\n  He lefte, and waiteth on the tydes,\n  And straght thurghout the salte fom\n  He takth his cours and comth him hom,                           1470\n  Where as he fond Penolope;\n  A betre wif ther mai non be,\n  And yit ther ben ynowhe of goode.\n  Bot who hir goodschipe understode\n  Fro ferst that sche wifhode tok,\n  Hou many loves sche forsok\n  And hou sche bar hire al aboute,\n  Ther whiles that hire lord was oute,\n  He mihte make a gret avant[843]\n  That sche was on of al the beste.[844]\n  Wel myhte he sette his herte in reste,\n  This king, whan he hir fond in hele;\n  For as he couthe in wisdom dele,\n  So couthe sche in wommanhiede:\n  And whan sche syh withoute drede\n  Hire lord upon his oghne ground,\n  That he was come sauf and sound,\n  In al this world ne mihte be[845]\n    The fame, which mai noght ben hidd,\n  Thurghout the lond is sone kidd,\n  Here king is come hom ayein:\n  Ther mai noman the fulle sein,\n  Hou that thei weren alle glade,\n  So mochel joie of him thei made.\n  The presens every day be newed,\n  He was with yiftes al besnewed;\n  The poeple was of him so glad,\n  Taillage upon hemself thei sette,\n  And as it were of pure dette\n  Thei yeve here goodes to the king:\n  This was a glad hom welcomyng.\n  Thus hath Uluxes what he wolde,\n  His wif was such as sche be scholde,\n  His poeple was to him sougit,\n  Him lacketh nothing of delit.\n    Bot fortune is of such a sleyhte,\n  Sche makth him rathest forto falle:\n  Ther wot noman what schal befalle,\n         [Sidenote: Oracius. Omnia[847] sunt hominum tenui\n          pendencia filo.]\n  The happes over mannes hed\n  Ben honged with a tendre thred.\n  That proved was on Uluxes;\n  For whan he was most in his pes,[848]\n  Fortune gan to make him werre\n  And sette his welthe al out of herre.[849]\n  Upon a dai as he was merie,\n  As thogh ther mihte him nothing derie,[850]                     1520\n  Whan nyht was come, he goth to bedde,\n  With slep and bothe his yhen fedde.\n  And while he slepte, he mette a swevene:\n  Him thoghte he syh a stature evene,[851]\n  Which brihtere than the sonne schon;\n  A man it semeth was it non,\n  Bot yit it was as in figure\n  Most lich to mannyssh creature,\n  Bot as of beaute hevenelich\n  And thus betwen angel and man\n  Beholden it this king began,\n  And such a lust tok of the sihte,\n  That fain he wolde, if that he mihte,\n  The forme of that figure embrace;\n  And goth him forth toward the place,[852]\n  Wher he sih that ymage tho,\n  And takth it in his Armes tuo,\n  And it embraceth him ayein\n  \u2018Uluxes, understand wel this,\n  The tokne of oure aqueintance is\n  Hierafterward to mochel tene:\n  The love that is ous betuene,\n  Of that we nou such joie make,\n  That on of ous the deth schal take,\n  Whan time comth of destine;\n  It may non other wise be.\u2019\n  Uluxes tho began to preie\n  What wyht he is that seith him so.\n  This wyht upon a spere tho\n  A pensel which was wel begon,\n  Embrouded, scheweth him anon:\n  Thre fisshes alle of o colour\n  In manere as it were a tour\n  Upon the pensel were wroght.\n  Uluxes kneu this tokne noght,\n  And preith to wite in som partie\n  \u2018A signe it is,\u2019 the wyht ansuerde,\n  \u2018Of an Empire:\u2019 and forth he ferde\n  Al sodeinly, whan he that seide.\n    Uluxes out of slep abreide,\n  And that was riht ayein the day,\n  That lengere slepen he ne may.\n      [Sidenote: Bernardus. Plures plura sciunt[853] et seipsos\n      nesciunt.]\n  Men sein, a man hath knowleching[854]\n  Save of himself of alle thing;\n  His oghne chance noman knoweth,\n  Was nevere yit so wys a clerk,\n  Which mihte knowe al goddes werk,\n  Ne the secret which god hath set\n  Ayein a man mai noght be let.\n  Uluxes, thogh that he be wys,\n  With al his wit in his avis,\n  The mor that he his swevene acompteth,\n  The lasse he wot what it amonteth:\n  For al his calculacion,\n  Al pleinly forto knowe an ende;[855]\n  Bot natheles hou so it wende,\n  He dradde him of his oghne Sone.\n  That makth him wel the more astone,\n  And schop therfore anon withal,\n  So that withinne castel wall\n  Thelamachum his Sone he schette,\n  And upon him strong warde he sette.\n  The sothe furthere he ne knew,\n  Bot natheles for sikernesse,\n  Wher that he mihte wite and gesse\n  A place strengest in his lond,\n  Ther let he make of lym and sond\n  A strengthe where he wolde duelle;\n  Was nevere man yit herde telle\n  Of such an other as it was.\n  And forto strengthe him in that cas,[856]\n  Of al his lond the sekereste\n  To kepen him withinne warde,\n  He sette his bodi forto warde;[857]\n  And made such an ordinance,\n  For love ne for aqueintance,\n  That were it erly, were it late,\n  Thei scholde lete in ate gate\n  No maner man, what so betydde,\n  Bot if so were himself it bidde.\n    Bot al that myhte him noght availe,\n  Ther mai be non such resistence,\n  Which mihte make a man defence;\n  Al that schal be mot falle algate.\n  This Circes, which I spak of late,\n  On whom Uluxes hath begete\n  A child, thogh he it have foryete,\n  Whan time com, as it was wone,\n  Sche was delivered of a Sone,\n  Which cleped is Thelogonus.\n  Aboute his moder to ful age,\n  That he can reson and langage,\n  In good astat was drawe forth:\n  And whan he was so mochel worth\n  To stonden in a mannes stede,\n  Circes his moder hath him bede\n  That he schal to his fader go,\n  And tolde him al togedre tho\n  What man he was that him begat.\n  Was war and hath ful knowleching[858]\n  Hou that his fader was a king,\n  He preith his moder faire this,\n  To go wher that his fader is;\n  And sche him granteth that he schal,\n  And made him redi forth withal.\n  It was that time such usance,\n  That every man the conoiscance\n  Of his contre bar in his hond,\n  And thus was every man therfore\n  Wel knowe, wher that he was bore:\n  For espiaile and mistrowinges\n  They dede thanne suche thinges,\n  That every man mai other knowe.[859]\n  So it befell that ilke throwe\n  Thelogonus as in this cas;\n  Of his contre the signe was\n  Thre fisshes, whiche he scholde bere\n  And whan that he was thus arraied\n  And hath his harneis al assaied,\n  That he was redy everydel,\n  His moder bad him farewel,\n  And seide him that he scholde swithe\n  His fader griete a thousand sithe.\n    Thelogonus his moder kiste\n  And tok his leve, and wher he wiste\n  His fader was, the weie nam,\n  Which of that lond the chief Cite\n  Was cleped, and ther axeth he\n  Wher was the king and hou he ferde.\n  And whan that he the sothe herde,\n  Wher that the king Uluxes was,\n  Al one upon his hors gret pas\n  He rod him forth, and in his hond\n  He bar the signal of his lond\n  With fisshes thre, as I have told;[860]\n  Wher that his oghne fader duelleth.\n  The cause why he comth he telleth\n  Unto the kepers of the gate,\n  And wolde have comen in therate,\n  Bot schortli thei him seide nay:\n  And he als faire as evere he may\n  Besoghte and tolde hem ofte this,\n  Hou that the king his fader is;\n  Bot they with proude wordes grete\n  Bot he go fro the gate faste,\n  Thei wolde him take and sette faste.\n  Fro wordes unto strokes thus\n  Thei felle, and so Thelogonus\n  Was sore hurt and welnyh ded;\n  Bot with his scharpe speres hed\n  He makth defence, hou so it falle,\n  And wan the gate upon hem alle,\n  And hath slain of the beste fyve;\n  Thurghout the castell al aboute.[862]\n    On every syde men come oute,\n  Wherof the kinges herte afflihte,\n  And he with al the haste he mihte\n  A spere cauhte and out he goth,[863]\n  As he that was nyh wod for wroth.[864]\n  He sih the gates ful of blod,\n  Thelogonus and wher he stod\n  He sih also, bot he ne knew\n  His Spere, and he sterte out asyde.\n  Bot destine, which schal betide,\n  Befell that ilke time so,\n  Thelogonus knew nothing tho\n  What man it was that to him caste,\n  And while his oghne spere laste,\n  With al the signe therupon\n  He caste unto the king anon,\n  And smot him with a dedly wounde.\n  Tho every man, \u2018The king! the king!\u2019\n  Began to crie, and of this thing\n  Thelogonus, which sih the cas,\n  On knes he fell and seide, \u2018Helas!\n  I have min oghne fader slain:\n  Nou wolde I deie wonder fain,[866]\n  Nou sle me who that evere wile,\n  For certes it is riht good skile.\u2019[867]\n  He crith, he wepth, he seith therfore,\n  That this unhappi destine\n  So wofulli comth in be me!\u2019\n  This king, which yit hath lif ynouh,\n  His herte ayein to him he drouh,\n  And to that vois an Ere he leide\n  And understod al that he seide,\n  And gan to speke, and seide on hih;\n  \u2018Bring me this man.\u2019 And whan he sih\n  Thelogonus, his thoght he sette\n  And axeth that he myhte se\n  His spere, on which the fisshes thre\n  He sih upon a pensel wroght.[868]\n  Tho wiste he wel it faileth noght,\n  And badd him that he telle scholde[869]\n  Fro whenne he cam and what he wolde.\n    Thelogonus in sorghe and wo\n  So as he mihte tolde tho\n  Unto Uluxes al the cas,\n  And so forth seide him everydel,\n  Hou that his moder gret him wel,\n  And in what wise sche him sente.\n  Tho wiste Uluxes what it mente,\n  And tok him in hise Armes softe,\n  And al bledende he kest him ofte,[870]\n  And seide, \u2018Sone, whil I live,\n  This infortune I thee foryive.\u2019\n  After his other Sone in haste\n  And cam unto his fader tyt.\n  Bot whan he sih him in such plit,\n  He wolde have ronne upon that other\n  Anon, and slain his oghne brother,\n  Ne hadde be that Uluxes\n  Betwen hem made acord and pes,\n  And to his heir Thelamachus\n  He bad that he Thelogonus\n  With al his pouer scholde kepe,\n  Al hol, and thanne he scholde him yive\n  Lond wher upon he mihte live.\n  Thelamachus, whan he this herde,\n  Unto his fader he ansuerde\n  And seide he wolde don his wille.\n  So duelle thei togedre stille,\n  These brethren, and the fader sterveth.\n    Lo, wherof Sorcerie serveth.\n  Thurgh Sorcerie his lust he wan,\n  Thurgh Sorcerie his love he ches,\n  Thurgh Sorcerie his lif he les;\n  The child was gete in Sorcerie,\n  The which dede al this felonie:\n  Thing which was ayein kynde wroght\n  Unkindeliche it was aboght;\n  The child his oghne fader slowh,\n  That was unkindeschipe ynowh.\n  Forthi tak hiede hou that it is,\n  Which endeth al his joie in wo:\n  For of this Art I finde also,\n  That hath be do for loves sake,\n  Wherof thou miht ensample take,\n  A gret Cronique imperial,\n  Which evere into memorial[871]\n  Among the men, hou so it wende,[872]\n  Schal duelle to the worldes ende.\n    The hihe creatour of thinges,\n      [Sidenote: Hic narrat exemplum super eodem, qualiter\n      Nectanabus ab Egipto[873] in Macedoniam fugitiuus,[874]\n      Olimpiadem Philippi Regis ibidem tunc absentis vxorem\n      arte magica decipiens, cum ipsa concubuit, magnumque ex\n      ea Alexandrum sortilegus genuit: qui natus, postea cum ad\n      erudiendum sub custodia Nectanabi commendatus fuisset,\n      ipsum Nectanabum patrem suum ab altitudine cuiusdam turris\n      in fossam profundam proiciens interfecit. Et sic sortilegus\n      ex[875] suo sortilegio infortunii sortem sortitus est.]\n  Ful many a wonder worldes chance\n  Let slyden under his suffrance;\n  Ther wot noman the cause why,\n  Bot he the which is almyhty.\n  And that was proved whilom thus,\n  Whan that the king Nectanabus,\n  Which hadde Egipte forto lede,--\n  Bot for he sih tofor the dede\n  Thurgh magique of his Sorcerie,\n  Hise enemys to him comende,\n  Fro whom he mihte him noght defende,\n  Out of his oghne lond he fledde;\n  And in the wise as he him dredde\n  It fell, for al his wicchecraft,\n  So that Egipte him was beraft,\n  And he desguised fledde aweie\n  Be schipe, and hield the rihte weie\n  To Macedoine, wher that he\n  Thre yomen of his chambre there\n  Al only forto serve him were,\n  The whiche he trusteth wonder wel,\n  For thei were trewe as eny stiel;\n  And hapneth that thei with him ladde[876]\n  Part of the beste good he hadde.\n  Thei take logginge in the toun[877]\n  After the disposicion\n  Wher as him thoghte best to duelle:\n  Hou that the king was oute go\n  Upon a werre he hadde tho;\n  But in that Cite thanne was\n  The queene, which Olimpias\n  Was hote, and with sollempnete\n  The feste of hir nativite,\n  As it befell, was thanne holde;\n  And for hire list to be beholde[878]\n  And preised of the poeple aboute,\n  At after mete al openly.\n  Anon were alle men redy,\n  And that was in the monthe of Maii,\n  This lusti queene in good arrai\n  Was set upon a Mule whyt:\n  To sen it was a gret delit\n  The joie that the cite made;\n  With freisshe thinges and with glade\n  The noble toun was al behonged,\n  To se this lusti ladi ryde.\n  Ther was gret merthe on alle syde;\n  Wher as sche passeth be the strete,\n  Ther was ful many a tymber bete\n  And many a maide carolende:\n  And thus thurghout the toun pleiende\n  This queene unto a pleine rod,[879]\n  Wher that sche hoved and abod\n  To se diverse game pleie,\n  The lusti folk jouste and tourneie;                             1850\n  And so forth every other man,\n  Which pleie couthe, his pley began,\n  To plese with this noble queene.\n    Nectanabus cam to the grene\n  Amonges othre and drouh him nyh.\n  Bot whan that he this ladi sih\n  And of hir beaute hiede tok,\n  He couthe noght withdrawe his lok\n  To se noght elles in the field,\n  Of his clothinge and of his gere\n  He was unlich alle othre there,\n  So that it hapneth ate laste,\n  The queene on him hire yhe caste,\n  And knew that he was strange anon:\n  Bot he behield hire evere in on\n  Withoute blenchinge of his chere.\n  Sche tok good hiede of his manere,\n  And wondreth why he dede so,\n  He cam and dede hire reverence,\n  And sche him axeth in cilence\n  Fro whenne he cam and what he wolde.\n  And he with sobre wordes tolde,\n  And seith, \u2018Ma dame, a clerk I am,[880]\n  To you and in message I cam,\n  The which I mai noght tellen hiere;\n  Bot if it liketh you to hiere,\n  It mot be seid al prively,[881]\n  Thus for the time he tok his leve.\n  The dai goth forth til it was eve,\n  That every man mot lete his werk;[882]\n  And sche thoghte evere upon this clerk,\n  What thing it is he wolde mene:\n  And in this wise abod the queene,\n  And passeth over thilke nyht,\n  Til it was on the morwe liht.\n  Sche sende for him, and he com,\n  Which was of fin gold precious\n  With pointz and cercles merveilous;\n  And ek the hevenely figures\n  Wroght in a bok ful of peintures\n  He tok this ladi forto schewe,\n  And tolde of ech of hem be rewe\n  The cours and the condicion.\n  And sche with gret affeccion\n  Sat stille and herde what he wolde:\n  And feigneth with hise wordes wise\n  A tale, and seith in such a wise:\n    \u2018Ma dame, bot a while ago,\n  Wher I was in Egipte tho,\n  And radde in scole of this science,\n  It fell into mi conscience\n  That I unto the temple wente,\n  And ther with al myn hole entente\n  As I mi sacrifice dede,\n  That I you warne prively,\n  So that ye make you redy,\n  And that ye be nothing agast;\n  For he such love hath to you cast,\n  That ye schul ben his oghne diere,\n  And he schal be your beddefiere,\n  Til ye conceive and be with childe.\u2019\n  And with that word sche wax al mylde,\n  And somdel red becam for schame,\n  Which so wol don hire compainie.\n  And he seide, \u2018Amos of Lubie.\u2019\n  And sche seith, \u2018That mai I noght lieve,\n  Bot if I sihe a betre prieve.\u2019\n  \u2018Ma dame,\u2019 quod Nectanabus,\n  \u2018In tokne that it schal be thus,\n  This nyht for enformacion\n  Ye schul have an avision:\n  That Amos schal to you appiere,\n  To schewe and teche in what manere                              1930\n  The thing schal afterward befalle.[883]\n  Ye oghten wel aboven alle\n  To make joie of such a lord;\n  For whan ye ben of on acord,\n  He schal a Sone of you begete,\n  Which with his swerd schal winne and gete\n  The wyde world in lengthe and brede;\n  Alle erthli kinges schull him drede,\n  And in such wise, I you behote,[884]\n  \u2018If this be soth,\u2019 tho quod the queene,\n  \u2018This nyht, thou seist, it schal be sene.\n  And if it falle into mi grace,\n  Of god Amos that I pourchace\n  To take of him so gret worschipe,\n  I wol do thee such ladischipe,\n  Wherof thou schalt for everemo\n  Be riche.\u2019 And he hir thonketh tho,\n  And tok his leve and forth he wente.\n  For it was guile and Sorcerie,\n  Al that sche tok for Prophecie.\n    Nectanabus thurghout the day,\n  Whan he cam hom wher as he lay,[885]\n  His chambre be himselve tok,\n  And overtorneth many a bok,\n  And thurgh the craft of Artemage\n  Of wex he forgeth an ymage.\n  He loketh his equacions\n  He loketh the conjunccions,\n  He loketh the recepcions,\n  His signe, his houre, his ascendent,\n  And drawth fortune of his assent:\n  The name of queene Olimpias\n  In thilke ymage write was\n  Amiddes in the front above.\n  And thus to winne his lust of love\n  Nectanabus this werk hath diht;\n  That every wyht is falle aslepe,\n  He thoghte he wolde his time kepe,\n  As he which hath his houre apointed.\n  And thanne ferst he hath enoignted\n  With sondri herbes that figure,\n  And therupon he gan conjure,\n  So that thurgh his enchantement\n  This ladi, which was innocent\n  And wiste nothing of this guile,\n  Mette, as sche slepte thilke while,                             1980\n  Hou fro the hevene cam a lyht,\n  Which al hir chambre made lyht;\n  And as sche loketh to and fro,\n  Sche sih, hir thoghte, a dragoun tho,\n  Whos scherdes schynen as the Sonne,\n  And hath his softe pas begonne\n  With al the chiere that he may\n  Toward the bedd ther as sche lay,\n  Til he cam to the beddes side.\n  And sche lai stille and nothing cride,                          1990\n  For he dede alle his thinges faire\n  And was courteis and debonaire:\n  And as he stod hire fasteby,[886]\n  His forme he changeth sodeinly,\n  And the figure of man he nom,\n  To hire and into bedde he com,[887]\n  And such thing there of love he wroghte,\n  Wherof, so as hire thanne thoghte,\n  Thurgh likinge of this god Amos\n  And sche was wonder glad withal.\n  Nectanabus, which causeth al\n  Of this metrede the substance,\n  Whan he sih time, his nigromance\n  He stinte and nothing more seide\n  Of his carecte, and sche abreide\n  Out of hir slep, and lieveth wel\n  That it is soth thanne everydel\n  Of that this clerk hire hadde told,\n  In hope of such a glad metrede,\n  Which after schal befalle in dede.\n    Sche longeth sore after the dai,\n  That sche hir swevene telle mai\n  To this guilour in privete,\n  Which kneu it als so wel as sche:[888]\n  And natheles on morwe sone\n  Sche lefte alle other thing to done,\n  And for him sende, and al the cas\n  And seide hou thanne wel sche wiste\n  That sche his wordes mihte triste,\n  For sche fond hire Avisioun\n  Riht after the condicion\n  Which he hire hadde told tofore;\n  And preide him hertely therfore\n  That he hire holde covenant\n  So forth of al the remenant,\n  That sche may thurgh his ordinance\n  That sche wakende myhte him kepe\n  In such wise as sche mette aslepe.\n  And he, that couthe of guile ynouh,\n  Whan he this herde, of joie he louh,\n  And seith, \u2018Ma dame, it schal be do.\n  Bot this I warne you therto:\n  This nyht, whan that he comth to pleie,\n  That ther be no lif in the weie\n  Bot I, that schal at his likinge\n  That ye ne schull noght of him faile.[890]\n  For this, ma dame, I you consaile,\n  That ye it kepe so prive,\n  That no wiht elles bot we thre\n  Have knowlechinge hou that it is;\n  For elles mihte it fare amis,[891]\n  If ye dede oght that scholde him grieve.\u2019\n  And thus he makth hire to believe,\n  And feigneth under guile feith:\n  Sche troweth; and ayein the nyht\n  Sche hath withinne hire chambre dyht,\n  Wher as this guilour faste by\n  Upon this god schal prively\n  Awaite, as he makth hire to wene:[892]\n  And thus this noble gentil queene,\n  Whan sche most trusteth, was deceived.\n    The nyht com, and the chambre is weyved,\n  Nectanabus hath take his place,\n  Thurgh the deceipte of his magique[893]\n  He putte him out of mannes like,[894]\n  And of a dragoun tok the forme,\n  As he which wolde him al conforme\n  To that sche sih in swevene er this;\n  And thus to chambre come he is.\n  The queene lay abedde and sih,\n  And hopeth evere, as he com nyh,\n  That he god of Lubye were,\n  Bot for he wolde hire more assure,[895]\n  Yit eft he changeth his figure,\n  And of a wether the liknesse\n  He tok, in signe of his noblesse\n  With large hornes for the nones:\n  Of fin gold and of riche stones\n  A corone on his hed he bar,\n  And soudeinly, er sche was war,\n  As he which alle guile can,\n  And cam to bedde, and sche lai stille,\n  Wher as sche soffreth al his wille,\n  As sche which wende noght misdo.[896]\n  Bot natheles it hapneth so,\n  Althogh sche were in part deceived,\n  Yit for al that sche hath conceived\n  The worthieste of alle kiththe,\n  Which evere was tofore or siththe\n  Of conqueste and chivalerie;[897]\n  So that thurgh guile and Sorcerie                               2090\n  Ther was that noble knyht begunne,[898]\n  Which al the world hath after wunne.\n  Thus fell the thing which falle scholde,\n  Nectanabus hath that he wolde;\n  With guile he hath his love sped,\n  With guile he cam into the bed,\n  With guile he goth him out ayein:\n  He was a schrewed chamberlein,\n  So to beguile a worthi queene,\n  Bot natheles the thing is do;\n  This false god was sone go,\n  With his deceipte and hield him clos,\n  Til morwe cam, that he aros.\n    And tho, whan time and leisir was,\n  The queene tolde him al the cas,\n  As sche that guile non supposeth;\n  And of tuo pointz sche him opposeth.\n  On was, if that this god nomore\n  Hou sche schal stonden in acord\n  With king Philippe hire oghne lord,\n  Whan he comth hom and seth hire grone.\n  \u2018Ma dame,\u2019 he seith, \u2018let me alone:\n  As for the god I undertake\n  That whan it liketh you to take\n  His compaignie at eny throwe,\n  If I a day tofore it knowe,\n  He schal be with you on the nyht;\n  To kepe you from alle blame.\n  Forthi conforte you, ma dame,\n  Ther schal non other cause be.\u2019\n  Thus tok he leve and forth goth he,\n  And tho began he forto muse\n  Hou he the queene mihte excuse\n  Toward the king of that is falle;\n  And fond a craft amonges alle,\n  Thurgh which he hath a See foul daunted,\n  With his magique and so enchaunted,                             2130\n  That he flyh forth, whan it was nyht,\n  Unto the kinges tente riht,\n  Wher that he lay amidde his host:\n  And whanne he was aslepe most,\n  With that the See foul to him broghte\n  And othre charmes, whiche he wroghte[899]\n  At hom withinne his chambre stille,\n  The king he torneth at his wille,\n  And makth him forto dreme and se\n  Which was betuen him and the queene.[900]\n  And over that he made him wene\n  In swevene, hou that the god Amos,\n  Whan he up fro the queene aros,\n  Tok forth a ring, wherinne a ston[901]\n  Was set, and grave therupon\n  A Sonne, in which, whan he cam nyh,\n  A leoun with a swerd he sih;\n  And with that priente, as he tho mette,[902]\n  A Seal, and goth him forth his weie.\n  With that the swevene wente aweie,\n  And tho began the king awake\n  And sigheth for his wyves sake,\n  Wher as he lay withinne his tente,[903]\n  And hath gret wonder what it mente.[904]\n    With that he hasteth him to ryse\n  Anon, and sende after the wise,\n  Among the whiche ther was on,\n  Whan he the kinges swevene herde,\n  What it betokneth he ansuerde,\n  And seith, \u2018So siker as the lif,\n  A god hath leie be thi wif,\n  And gete a Sone, which schal winne\n  The world and al that is withinne.\n  As leon is the king of bestes,\n  So schal the world obeie his hestes,\n  Which with his swerd schal al be wonne,\n    The king was doubtif of this dom;\n  Bot natheles, whan that he com\n  Ayein into his oghne lond,\n  His wif with childe gret he fond.\n  He mihte noght himselve stiere,\n  That he ne made hire hevy chiere;\n  Bot he which couthe of alle sorwe,\n  Nectanabus, upon the morwe\n  Thurgh the deceipte and nigromance\n  And wher the king sat in his halle,\n  Com in rampende among hem alle\n  With such a noise and such a rore,\n  That thei agast were also sore\n  As thogh thei scholde deie anon.\n  And natheles he grieveth non,\n  Bot goth toward the deyss on hih;\n  And whan he cam the queene nyh,\n  He stinte his noise, and in his wise\n  And leith his hed upon hire barm;\n  And sche with goodly chiere hire arm\n  Aboute his necke ayeinward leide,\n  And thus the queene with him pleide\n  In sihte of alle men aboute.\n  And ate laste he gan to loute\n  And obeissance unto hire make,\n  As he that wolde his leve take;\n  And sodeinly his lothly forme\n  And flyh and sette him on a raile;\n  Wherof the king hath gret mervaile,\n  For there he pruneth him and piketh,\n  As doth an hauk whan him wel liketh,\n  And after that himself he schok,\n  Wherof that al the halle quok,\n  As it a terremote were;\n  Thei seiden alle, god was there:\n  In such a res and forth he flyh.\n  Whan he cam to his chambre alone,\n  Unto the queene he made his mone[905]\n  And of foryivenesse hir preide;\n  For thanne he knew wel, as he seide,\n  Sche was with childe with a godd.\n  Thus was the king withoute rodd\n  Chastised, and the queene excused\n  Of that sche hadde ben accused.\n  And for the gretere evidence,\n  Of king Philipp and othre mo,\n  Whan thei ride in the fieldes tho,\n  A Phesant cam before here yhe,\n  The which anon as thei hire syhe,\n  Fleende let an ey doun falle,\n  And it tobrak tofore hem alle:[906]\n  And as thei token therof kepe,\n  Thei syhe out of the schelle crepe\n  A litel Serpent on the ground,\n  And in ayein it wolde have wonne,[907]\n  Bot for the brennynge of the Sonne\n  It mihte noght, and so it deide.\n  And therupon the clerkes seide,\n  \u2018As the Serpent, whan it was oute,\n  Went enviroun the schelle aboute\n  And mihte noght torne in ayein,\n  So schal it fallen in certein:\n  This child the world schal environe,\n  Him schal befalle, and in yong Age\n  He schal desire in his corage,\n  Whan al the world is in his hond,\n  To torn ayein into the lond[908]\n  Wher he was bore, and in his weie\n  Homward he schal with puison deie.\u2019\n    The king, which al this sih and herde,[909]\n  Fro that dai forth, hou so it ferde,\n  His jalousie hath al foryete.\n  Bot he which hath the child begete,                             2250\n  Nectanabus, in privete\n  The time of his nativite\n  Upon the constellacioun\n  Awaiteth, and relacion\n  Makth to the queene hou sche schal do,[910]\n  And every houre apointeth so,\n  That no mynut therof was lore.[911]\n  So that in due time is bore\n  This child, and forth with therupon\n  Of terremote universiel:\n  The Sonne tok colour of stiel\n  And loste his lyht, the wyndes blewe,\n  And manye strengthes overthrewe;\n  The See his propre kinde changeth,\n  And al the world his forme strangeth;\n  The thonder with his fyri levene\n  So cruel was upon the hevene,\n  That every erthli creature\n  The tempeste ate laste cesseth,\n  The child is kept, his age encresseth,\n  And Alisandre his name is hote,\n  To whom Calistre and Aristote\n  To techen him Philosophie\n  Entenden, and Astronomie,\n  With othre thinges whiche he couthe\n  Also, to teche him in his youthe\n  Nectanabus tok upon honde.\n  Of Sorcerie hou that it wende,\n  It wole himselve prove at ende,\n  And namely forto beguile\n  A lady, which withoute guile\n  Supposeth trouthe al that sche hiereth:\n  Bot often he that evele stiereth\n  His Schip is dreynt therinne amidde;\n  And in this cas riht so betidde.\n  Nectanabus upon a nyht,\n  This yonge lord ladde up on hih\n  Above a tour, wher as he sih\n  The sterres suche as he acompteth,\n  And seith what ech of hem amonteth,\n  As thogh he knewe of alle thing;\n  Bot yit hath he no knowleching\n  What schal unto himself befalle.\n  Whan he hath told his wordes alle,\n  This yonge lord thanne him opposeth,[912]\n  What deth he schal himselve deie.[913]\n  He seith, \u2018Or fortune is aweie\n  And every sterre hath lost his wone,[914]\n  Or elles of myn oghne Sone\n  I schal be slain, I mai noght fle.\u2019\n  Thoghte Alisandre in privete,\n  \u2018Hierof this olde dotard lieth\u2019:\n  And er that other oght aspieth,\n  Al sodeinliche his olde bones\n  And seith him, \u2018Ly doun there apart:\n  Wherof nou serveth al thin art?\n  Thou knewe alle othre mennes chance\n  And of thiself hast ignorance:[915]\n  That thou hast seid amonges alle\n  Of thi persone, is noght befalle.\u2019\n    Nectanabus, which hath his deth,\n  Yit while him lasteth lif and breth,\n  To Alisandre he spak and seide\n  That he with wrong blame on him leide;                          2320\n  Fro point to point and al the cas\n  He tolde, hou he his Sone was.\n  Tho he, which sory was ynowh,\n  Out of the dich his fader drouh,\n  And tolde his moder hou it ferde\n  In conseil; and whan sche it herde\n  And kneu the toknes whiche he tolde,\n  Sche nyste what sche seie scholde,\n  Bot stod abayssht as for the while\n  Sche thoghte hou that sche was deceived,[916]\n  That sche hath of a man conceived,\n  And wende a god it hadde be.\n  Bot natheles in such degre,\n  So as sche mihte hire honour save,\n  Sche schop the body was begrave.\n    And thus Nectanabus aboghte\n  The Sorcerie which he wroghte:\n  Thogh he upon the creatures\n  The maistrie and the pouer hadde,\n  His creatour to noght him ladde,\n  Ayein whos lawe his craft he useth,\n  Whan he for lust his god refuseth,\n  And tok him to the dieules craft,[917]\n  Lo, what profit him is belaft:\n  That thing thurgh which he wende have stonde,\n  Ferst him exilede out of londe\n  Which was his oghne, and from a king\n  And siththen to deceive a queene,\n  That torneth him to mochel teene;\n  Thurgh lust of love he gat him hate,\n  That ende couthe he noght abate.\n  His olde sleyhtes whiche he caste,[918]\n  Yonge Alisaundre hem overcaste,\n  His fader, which him misbegat,[919]\n  He slouh, a gret mishap was that;\n  Bot for o mis an other mys\n  Nectanabus his craft miswente,\n  So it misfell him er he wente.\n  I not what helpeth that clergie\n  Which makth a man to do folie,\n  And nameliche of nigromance,\n  Which stant upon the mescreance.\n    And forto se more evidence,\n      [Sidenote: Nota qualiter Rex Zorastes, statim cum ab\n      vtero matris sue nasceretur, gaudio magno risit; in quo\n      prenosticum doloris subsequentis signum figurabatur: nam et\n      ipse detestabilis magice primus fuit inuentor, quem postea\n      Rex Surrie dira morte trucidauit, et sic opus operarium\n      consumpsit.]\n  Zorastes, which thexperience\n  Of Art magique ferst forth drouh,\n  Which tokne was of wo suinge:\n  For of his oghne controvinge\n  He fond magique and tauhte it forth;\n  Bot al that was him litel worth,\n  For of Surrie a worthi king\n  Him slou, and that was his endyng.[920]\n  Bot yit thurgh him this craft is used,\n  And he thurgh al the world accused,\n  For it schal nevere wel achieve\n  That stant noght riht with the believe:                         2380\n  Bot lich to wolle is evele sponne,\n  Who lest himself hath litel wonne,\n  An ende proveth every thing.[921]\n  Sa\u00fcl, which was of Juys king,\n                         [Sidenote: Nota de Saule et Phitonissa.[922]]\n  Up peine of deth forbad this art,\n  And yit he tok therof his part.\n  The Phitonesse in Samarie\n  Yaf him conseil be Sorcerie,\n  Which after fell to mochel sorwe,\n    To conne moche thing it helpeth,\n  Bot of to mochel noman yelpeth:\n  So forto loke on every side,\n  Magique mai noght wel betyde.\n  Forthi, my Sone, I wolde rede\n  That thou of these ensamples drede,\n  That for no lust of erthli love\n  Thou seche so to come above,\n  Wherof as in the worldes wonder\n  Thou schalt for evere be put under.                             2400\n    Mi goode fader, grant mercy,\n  For evere I schal be war therby:\n  Of love what me so befalle,[923]\n  Such Sorcerie aboven alle\n  Fro this dai forth I schal eschuie,\n  That so ne wol I noght poursuie\n  Mi lust of love forto seche.\n  Bot this I wolde you beseche,\n  Beside that me stant of love,\n  Hou Alisandre was betawht\n  To Aristotle, and so wel tawht\n  Of al that to a king belongeth,\n  Wherof min herte sore longeth\n  To wite what it wolde mene.\n  For be reson I wolde wene\n  That if I herde of thinges strange,[924]\n  Yit for a time it scholde change\n  Mi peine, and lisse me somdiel.\n  For wisdom, hou that evere it stonde,\n  To him that can it understonde\n  Doth gret profit in sondri wise;\n  Bot touchende of so hih aprise,\n  Which is noght unto Venus knowe,\n  I mai it noght miselve knowe,\n  Which of hir court am al forthdrawe\n  And can nothing bot of hir lawe.\n  Bot natheles to knowe more\n  And for it helpeth to comune,\n  Al ben thei noght to me comune,\n  The scoles of Philosophie,[925]\n  Yit thenke I forto specefie,\n  In boke as it is comprehended,[926]\n  Wherof thou mihtest ben amended.\n  For thogh I be noght al cunnynge\n  Upon the forme of this wrytynge,\n  Som part therof yit have I herd,\n                      =Explicit Liber Sextus.=\nFOOTNOTES:\n[702] 10 sette AJC, S, F set BT\n[704] 34 wext BT, F wexit J wex\u00fe A wexe\u00fe C\n[705] 44 As for AdBT\u039b\n[706] 57 a man be] for to be AdBT a man to be JB\u2082, \u0394\n[707] 59 sterte AJ, S, F stert C, BT\n[710] 79 doted AdBT\n[711] 86 \u00feei ne knowe AM ... B\u2082 (_except_ GE) \u00feei knewe J\n[712] 101 If] Of ERCB\u2082 Thou\u021de X\n[713] 145 newefot S, F _the rest_ newe foot (fot)\n[715] 152 cuer(e) it was AdBT\n[720] 202 \u021dif A, F \u021diue J, B ffor wel is me \u00feat I haue leue H\u2081 ... B\u2082\n[721] 209 Vnto AdBT\n[722] 215 \u00feo hetes ST \u00feo hertes B\n[724] 241 at] al (alle) H\u2081E, SAdT\u0394\n[726] 262 \u00feruste M, \u0394 trust(e) AdBT, W\n[727] 281 wher \u00feat AMG, H\u2083\n[730] 329 be falle JH\u2081ERB\u2082, BT\n[731] 339 caste AdBT, H\u2083\n[733] 357 In iape AM\n[734] 358 vnserued AM, W\n[735] 363 drinke al H\u2081X, AdBT drunken (_om._ al) E all (_om._ drunke)\nB\u2082 dronke and W\n[736] 367 Of louedrunke and schalt FK Of louedrunke and schal J, SAdBT,\nW Of louedrinke and schal AM ... B\u2082, \u0394 Of loue drunken and shal H\u2083\n[737] 376 lest J, B, F les\u00fe A leese\u00fe C\n[738] 379 which A, B, F whiche J\n[739] 382 that _om._ AdBT\n[742] 409 _margin_ concussit A ... B\u2082\n[743] 414 for defaute H\u2081 ... C, \u0394, H\u2083 in defaute B\u2082, W\n[744] 421 wofull] foule AdBT\n[748] 469 So \u00feat AdBT, W\n[749] 470 _margin_ ad potum H\u2081 ... B\u2082\n[750] 488 _margin_ contige_n_tibus F\n[751] 495 feste AJ, B fest C, F\n[753] 500 be gete] begete (bigete) AX, SAdT\u0394\n[754] 508 \u021doue B, F \u021deue A \u021diue J, C\n[755] 513 halfwode S, F half wode (woode) AJ, B\n[758] 556 _margin_ perierunt A ... B\u2082\n[760] 550 _margin_ que tandem AM coclamante F\n[761] 554 neuere AJ, T neuer C, SB, F\n[762] 559 Sonne H\u2081E, B, W (sonne bright)\n[763] 569 of fool] a fool AM ... C a foul B\u2082 of foul Ad of foli \u0394\n[764] 590 fille ful] fulfille (ful fille) H\u2081XRCB\u2082 fulle M fille W\n[765] 599 I rede \u00fee H\u2081ERCB\u2082, Ad I rede \u00fe_ou_ X (I rede \u00fee M _corr._)\n[766] _Latin Verses_ ii. 6 fatur H\u2081 ... B\u2082, B\n[767] 621 _margin_ molliciis A ... B\u2082\n[768] 623 _margin_ quoque AMH\u2081XB\u2082, W\n[769] 620 is Past of] his past of AJ is past(e) as BT his past is Ad\n[770] 633 Richesse AMH\u2081, H\u2083 Riches W\n[771] 647 For bot] But if AdBT\n[772] 653 who that] who so AM ... B\u2082\n[774] 665-964 _ins. after_ 1146 SAdBT\u0394\u039b _These copies proceed here with\n  Vsage is \u00fee seconde kinde\n  In loue als wel as o\u00feer weie, &c.\n[776] 681 His honour AM\n[778] 715 a goodly JH\u2081RCB\u2082, AdBT, H\u2083 a gladly W one goodly \u0394\n[779] 734 ful paast AM\n[780] 746 Of fieding(e) AM, Ad\u039b, H\u2083 If feding(e) H\u2081 ... B\u2082 (_not_ G)\nTho fedyng W\n[781] 751 of herte] and herte AJM\n[782] 762 he hire] to hir(e) AdBT\n[784] 785 schap\u00fee S, F _the rest_ schape (schappe &c.)\n[785] 827 _Paragraph at l. 830 in MSS._\n[786] 838 seith] seie MC, Ad\u0394, W (say)\n[787] 841 is also] sei\u00fe also AdBT\n[788] 856 and all(e) \u00fee spices M ... B\u2082, W\n[789] 892 for tacompten B\n[790] 899 as I \u00fee seye B\n[791] 906 fode] \u00feoughtes B _om._ AdT flode B\u2082\n[792] 927 toforn AdBT\n[795] _After_ 964 Als wel be reson as be kinde etc. (1149 ff.) SAdBT\u0394\u039b\n[797] 979 _margin_ gesta B\n[798] 988 eek he was C, \u0394\n[799] 993 As] And AdBT stood al H\u2081 ... B\u2082, Ad, W\n[803] 1008 ffor AdBT\n[805] 1023 Habrahammes J, F _rest_ Abrahames (Abrahams &c.): _so_ 1039,\n[807] 1030 Vnto \u00fee helle BT In to helle JRB\u2082, \u0394, W\n[808] 1048 _margin_ Salomon. Qui obturat aures suas ad clamorem\npauperum, ipse clamabit et non exaudietur SBT\u0394\n[809] 1085 I drye] \u00feey drye B\n[810] 1089 his] \u00feis (this) H\u2081, AdBT\u0394 (his S)\n[812] 1100 Habraham JX, F _rest_ Abraham\n[814] 1107 Than eny AH\u2081 Themeny M (_p. m._)\n[815] 1109 of lyue X ... B\u2082, Ad, H\u2083 on liue \u0394\n[816] 1112 be holde JH\u2081RB\u2082\n[817] _After_ 1146 SAdBT\u0394\u039b _have the following six lines (omitting the\ntwo_ 1147 f.), _and then insert the passage_ 665-964. _The text here is\nthat of_ S:--\n  Bot now a dai a man mai se\n  The world so full of vanite,\n  That noman tak\u00fe of reson hiede\n  Or forto clo\u00fee or forto fiede,\n  Bot al is sett vnto \u00fee vice\n  To newe and changen his delice.\n    And riht so etc. (_as_ 665 ff.)\n[819] 1155 _margin_ minus _om._ B\n[820] 1186 let C, BT lete AJ, S, F\n[821] 1209 non] anon EC, AdBT\n[823] 1233 Al\u00feough B As \u00feough AdT Thogh W\n[824] 1245 no] \u00fee B\u2082, AdBT \u00feat M\n[827m] 1267 _margin_ Sortilegio SBT\u0394\u039b Sacrilegio AX ... B\u2082, FH\u2083 sacrilegis H\u2081\nsacri legis M (_Latin om._ J, Ad, W)\n[828] 1289 som men] somme (some &c.) A ... B\u2082\n[829] 1293 _margin_ et de] et BT\n[830] 1294 pikkes AdBT\u039b\n[834] 1320 Chenbal B\u2082, S\u0394 Geubal AM Glenball H\u2083 Thenballe W\n[835] 1359 red S, F rede AJC, B\n[836] 1388 whilom how \u00feerof AMX ... B\u2082 hou somtyme \u00fe. J whilome therof\nhow H\u2081\n[837] 1391 whiche SB which AJC, F\n[839] 1432 of hem AdBT\n[843] 1479 a _om._ AJMXGERCL\n[847] 1513 _margin_ Omina T, F\n[848] 1516 in pes AdBT\u0394 (in his pes S)\n[852] 1536 \u00feat place BT\n[853] 1567 _margin_ Multi multa sciunt AH\u2081XGECLB\u2082 _Latin om._ JMR, AdB, W\n[856] 1598 \u00fee cas JM, \u0394 \u00fea cas A\n[857] 1602 He] His F He charged hem \u00feei scholde harde H\u2081 ... B\u2082 (_but_\nwarde E)\n[861] 1680 and to \u00ferete JH\u2081CB\u2082, \u0394, WK\n[863] 1695 out] for\u00fe H\u2081, AdBT\n[864] 1696 nyh] right AdBT for wroth] and wro\u00fe AM ... B\u2082 (_except_ C),\nW wro\u00fe T for wor\u00fe J\n[865] 1700 and] but AdBT\n[867] 1718 good skile] and skile S ... \u0394\u039b\n[868] 1733 \u00fee pensel G, B\n[869] 1735 badd S bad A, B bed J badde F\n[870] 1746 kest J, SB, F keste T kiste AC\n[873] 1793 _margin_ de Egipto BT\n[874] 1794 _margin_ fugiturus BT\n[875] 1806 _margin_ ex] pro BT\n[878] 1828 to beholde (be holde) H\u2081, AdTB\n[879] 1847 \u00fee pleine AdBT\n[883] 1931 thing] king B\n[884] 1939 such AJC, B suche S, F\n[885] 1954 wher \u00feat A ... B\u2082 (_except_ E) ther as W\n[886] 1993 fasteby J, F faste by AC, SB\n[889] 2030 Towardes (Toward) god AdBT\n[890] 2041 \u021de schol (schul) not of him Ad\u0394 ye ne shalle of him H\u2081 I ne\nschal of him AM\n[891] 2046 mihte AJ, S miht F might C, B\n[892] 2055 and he mak\u00fe BT and make\u00fe Ad\n[894] 2062 putte AC, B put J, F\n[895] 2071 wolde AJ, SB wold F\n[896] 2083 noght misdo _om._ B\n[897] 2089 and of cheualerie (chiualrie &c.) AM ... B\u2082, Ad\u0394, W\n[899] 2136 Ano\u00feer charme H\u2081 ... B\u2082\n[901] 2145 \u00feer inne AdBT\n[906] 2226 bifore (biforn &c.) M ... B\u2082 afore (aforn) \u0394, W\n[907] 2231 he wolde AdBT\n[908] 2244 vnto AdBT\n[909] 2247 sih (sigh, seyh) A, SB sihe F sye J\n[910] 2255 schal] had H\u2081, AdBT\n[912] 2299 appose\u00fe AMGB\u2082, W\n[913] 2301 schold(e) SAdBT\n[915] 2314 of H\u2081GEC, S ... \u0394, W if AJMXRLB\u2082, FK\n[917] 2345 dieules S, F dieueles A deueles J, B\n[918] 2355 caste] caughte B\n[921] 2383 An ende BT, F And ende AJMERL, Ad, K And \u00feende CL And the\nende H\u2081 And sende X The ende B\u2082, W At ende \u0394\n[922] 2385 _margin_ Nota de Saule et Ph. _om._ AM, \u0394\n[923] 2403 so me A ... B\u2082, Ad\u0394 euer me W\n[925] 2433 Philophie F\n[926] 2435 bokes AdBT, W\nIncipit Liber Septimus.\n                             [Sidenote: [THE EDUCATION OF ALEXANDER.]]\n  i. _Omnibus in causis sapiens doctrina salutem_\n       _Consequitur, nec habet quis nisi doctus opem._\n     _Naturam superat doctrina, viro quod et ortus_\n       _Ingenii docilis non dedit, ipsa dabit._\n     _Non ita discretus hominum per climata regnat,_\n       _Quin, magis vt sapiat, indiget ipse scole._\n    I Genius the prest of love,\n      [Sidenote: Quia omnis doctrina bona humano regimini salutem\n      confert, in hoc septimo libro ad instanciam Amantis\n      languidi intendit Genius illam ex qua Philosophi et\n      Astrologi philosophie doctrinam Regem Alexandrum imbuerunt,\n      secundum aliquid declarare. Diuidit enim philosophiam in\n      tres partes, quarum prima Theorica, secunda Rethorica,\n      tercia Practica nuncupata est, de quarum condicionibus\n      subsequenter per singula tractabit.]\n  Mi Sone, as thou hast preid above\n  That I the Scole schal declare\n  Of Aristotle and ek the fare\n  Of Alisandre, hou he was tauht,\n  I am somdel therof destrauht;\n  For it is noght to the matiere\n  Of love, why we sitten hiere\n  To schryve, so as Venus bad.\n  So as thou seist, for thin aprise\n  To hiere of suche thinges wise,\n  Wherof thou myht the time lisse,[927]\n  So as I can, I schal the wisse:\n  For wisdom is at every throwe[928]\n  Above alle other thing to knowe\n  In loves cause and elleswhere.\n  Forthi, my Sone, unto thin Ere,\n  Though it be noght in the registre\n  And Aristotle whylom write\n  To Alisandre, thou schalt wite.\n    Bot for the lores ben diverse,\n                              [Sidenote: [THREE PARTS OF PHILOSOPHY.]]\n  I thenke ferst to the reherce\n  The nature of Philosophie;[929]\n  Which Aristotle of his clergie,\n  Wys and expert in the sciences,\n  Declareth thilke intelligences,[930]\n  As of thre pointz in principal.[931]\n  Is Theorique, which is grounded\n  On him which al the world hath founded,\n  Which comprehendeth al the lore.\n    And forto loken overmore,\n  Next of sciences the seconde\n  Is Rethorique, whos faconde\n  Above alle othre is eloquent:\n  To telle a tale in juggement\n  So wel can noman speke as he.\n  It is Practique, whos office\n  The vertu tryeth fro the vice,\n  And techeth upon goode thewes\n  To fle the compaignie of schrewes,\n  Which stant in disposicion\n  Of mannes free eleccion.\n  Practique enformeth ek the reule,\n  Hou that a worthi king schal reule\n  His Realme bothe in werre and pes.\n  These thre sciences hath divided\n  And the nature also decided,\n  Wherof that ech of hem schal serve.\n    The ferste, which is the conserve\n  And kepere of the remnant,\n  As that which is most sufficant[932]\n  And chief of the Philosophie,\n  If I therof schal specefie\n  So as the Philosophre tolde,\n  Nou herkne, and kep that thou it holde.                           60\n  ii. _Prima creatorem dat scire sciencia summum:_\n        _Qui caput agnoscit, sufficit illud ei._[933]\n      _Plura viros quandoque iuuat nescire, set illud_\n        _Quod videt expediens, sobrius ille sapit._\n    Of Theorique principal\n  The Philosophre in special\n  The propretees hath determined,\n      [Sidenote: Hic tractat de prima parte Philosophie, que\n      Theorica dicitur, cuius natura triplici dotata est\n      sciencia, scilicet Theologia, Phisica et Mathematica: set\n      primo illam partem Theologie declarabit.]\n  As thilke which is enlumined\n  Of wisdom and of hih prudence\n  Above alle othre in his science:\n  And stant departed upon thre,\n  The ferste of which in his degre\n  Is cleped in Philosophie\n  That other named is Phisique,\n  The thridde is seid Mathematique.\n    Theologie is that science\n  Which unto man yifth evidence\n  Of thing which is noght bodely,\n  Wherof men knowe redely\n  The hihe almyhti Trinite,\n  Which is o god in unite\n  Withouten ende and beginnynge\n  Of hevene, of erthe and ek of helle.\n  Wherof, as olde bokes telle,\n  The Philosophre in his resoun\n  Wrot upon this conclusioun,\n  And of his wrytinge in a clause\n  He clepeth god the ferste cause,\n  Which of himself is thilke good,[934]\n  Withoute whom nothing is good,\n  Of which that every creature[935]\n      [Sidenote: Nota quod triplex dicitur essencia: Prima\n      temporanea, que incipit et desinit, Secunda perpetua, que\n      incipit et non desinit, Tercia sempiterna, que nec incipit\n      nec desinit.]\n  After the beinge of the thinges\n  Ther ben thre formes of beinges:[936]\n  Thing which began and ende schal,\n  That thing is cleped temporal;\n  Ther is also be other weie\n  Thing which began and schal noght deie,\n  As Soules, that ben spiritiel,\n  Here beinge is perpetuel:\n  Bot ther is on above the Sonne,\n  And endeles schal evere be;\n  That is the god, whos mageste\n  Alle othre thinges schal governe,\n  And his beinge is sempiterne.\n  The god, to whom that al honour\n  Belongeth, he is creatour,\n  And othre ben hise creatures:\n  The god commandeth the natures[937]\n  That thei to him obeien alle;[938]\n  Her myht is non, and he mai al:\n  The god was evere and evere schal,\n  And thei begonne of his assent;\n  The times alle be present\n  To god, to hem and alle unknowe,\n  Bot what him liketh that thei knowe:\n  Thus bothe an angel and a man,\n  The whiche of al that god began\n  Be chief, obeien goddes myht,[939]\n  To this science ben prive\n  The clerkes of divinite,\n  The whiche unto the poeple prechen\n  The feith of holi cherche and techen,\n  Which in som cas upon believe\n  Stant more than thei conne prieve\n  Be weie of Argument sensible:\n  Bot natheles it is credible,\n  And doth a man gret meede have,\n  To him that thenkth himself to save.                             130\n  Theologie in such a wise\n  Of hih science and hih aprise\n  Above alle othre stant unlike,\n  And is the ferste of Theorique.\n    Phisique is after the secounde,\n      [Sidenote: Nota de secunda parte Theorice, que Phisica dicitur.]\n  Thurgh which the Philosophre hath founde\n  To techen sondri knowlechinges\n  Upon the bodiliche thinges.\n  Of man, of beste, of herbe, of ston,\n  That ben of bodely substance,\n  The nature and the circumstance\n  Thurgh this science it is ful soght,\n  Which vaileth and which vaileth noght.\n  The thridde point of Theorique,\n      [Sidenote: Nota de tercia parte Theorice, que Mathematica\n      dicitur, cuius condicio quatuor in se continet\n      intelligencias, scilicet Arsmeticam, Musicam, Geometriam\n      et Astronomiam: set primo de Artismetice natura dicere\n      intendit.]\n  Which cleped is Mathematique,\n  Devided is in sondri wise\n  And stant upon diverse aprise.\n  The ferste of whiche is Arsmetique,\n  The thridde is ek Geometrie,\n  Also the ferthe Astronomie.\n    Of Arsmetique the matiere\n  Is that of which a man mai liere\n  What Algorisme in nombre amonteth,\n  Whan that the wise man acompteth\n  After the formel proprete\n  Of Algorismes Abece:\n  Be which multiplicacioun\n  Of sommes be thexperience\n  Of this Art and of this science.\n      [Sidenote: Nota de Musica, que secunda pars Artis Mathematice\n      dicitur.]\n    The seconde of Mathematique,[940]\n  Which is the science of Musique,\n  That techeth upon Armonie\n  A man to make melodie\n  Be vois and soun of instrument\n  Thurgh notes of acordement,\n  The whiche men pronounce alofte,\n  Nou hihe notes and nou lowe,\n  As be the gamme a man mai knowe,\n  Which techeth the prolacion\n  Of note and the condicion.\n      [Sidenote: Nota de tercia specie Artis Mathematice, quam\n      Geometriam vocant.[941]]\n    Mathematique of his science\n  Hath yit the thridde intelligence\n  Full of wisdom and of clergie\n  And cleped is Geometrie,\n  Thurgh which a man hath thilke sleyhte\n  Of lengthe, of brede, of depthe, of heyhte                       180\n  To knowe the proporcion\n  Be verrai calculacion\n  Of this science: and in this wise\n  These olde Philosophres wise,\n  Of al this worldes erthe round,\n  Hou large, hou thikke was the ground,\n  Controeveden thexperience;\n  The cercle and the circumference\n  Of every thing unto the hevene\n  Thei setten point and mesure evene.[942]                         190\n    Mathematique above therthe\n  Of hyh science hath yit the ferthe,\n  Which spekth upon Astronomie\n  And techeth of the sterres hihe,\n  Beginnynge upward fro the mone.\n  Bot ferst, as it was forto done,\n  This Aristotle in other thing\n  Unto this worthi yonge king\n  The kinde of every element\n  Hou it is mad and in what wise,\n  Fro point to point he gan devise.\n                          [Sidenote: [CREATION OF THE FOUR ELEMENTS.]]\n  iii. _Quatuor omnipotens elementa creauit origo,_\n         _Quatuor et venti partibus ora dabat._\n       _Nostraque quadruplici complexio sorte creatur,_\n         _Corpore sicque suo stat variatus homo._\n    Tofore the creacion\n  Of eny worldes stacion,\n      [Sidenote: Hic interim[943] tractat de creacione quatuor\n      Elementorum, scilicet terre, aque, aeris et ignis, necnon\n      et de eorum naturis, nam et singulis proprietates singule\n      attribuuntur.]\n  Of hevene, of erthe, or eke of helle,\n  So as these olde bokes telle,\n  As soun tofore the song is set\n  And yit thei ben togedre knet,\n  Riht so the hihe pourveance\n  A gret substance, a gret matiere,\n  Of which he wolde in his manere\n  These othre thinges make and forme.\n  For yit withouten eny forme\n  Was that matiere universal,\n  Which hihte Ylem in special.\n  Of Ylem, as I am enformed,\n  These elementz ben mad and formed,\n  Of Ylem elementz they hote\n  Of whiche if more I schal reherce,\n  Foure elementz ther ben diverse.\n    The ferste of hem men erthe calle,\n                 [Sidenote: Nota de Terra, quod est primum elementum.]\n  Which is the lowest of hem alle,\n  And in his forme is schape round,\n  Substancial, strong, sadd and sound,\n  As that which mad is sufficant\n  To bere up al the remenant.\n  For as the point in a compas\n  This erthe set and schal abyde,\n      [Sidenote: Philosophus. Vnumquodque naturaliter appetit suum\n      centrum.]\n  That it may swerve to no side,\n  And hath his centre after the lawe\n  Of kinde, and to that centre drawe\n  Desireth every worldes thing,\n  If ther ne were no lettyng.[944]\n                [Sidenote: Nota de Aqua, quod est secundum elementum.]\n    Above therthe kepth his bounde\n  The water, which is the secounde\n  Of elementz, and al withoute\n  Bot as it scheweth, noght forthi\n  This soubtil water myhtely,\n  Thogh it be of himselve softe,\n  The strengthe of therthe perceth ofte;\n  For riht as veines ben of blod\n  In man, riht so the water flod\n  Therthe of his cours makth ful of veines,\n  Als wel the helles as the pleines.\n  And that a man may sen at \u00ffe,\n  Ther mai men welle stremes finde:\n  So proveth it be weie of kinde\n  The water heyher than the lond.\n                 [Sidenote: Nota de Aere, quod est tercium elementum.]\n    And over this nou understond,\n  Air is the thridde of elementz,\n  Of whos kinde his aspirementz\n  Takth every lifissh creature,[945]\n  The which schal upon erthe endure:\n  For as the fissh, if it be dreie,\n  Riht so withouten Air on lyve\n  No man ne beste myhte thryve,[946]\n  The which is mad of fleissh and bon;\n  There is outake of alle non.\n         [Sidenote: Nota qualiter Aer in tribus Periferiis diuiditur.]\n    This Air in Periferies thre\n  Divided is of such degre,\n  Benethe is on and on amidde,\n  To whiche above is set the thridde:\n  And upon the divisions[947]\n  Of moist and ek of drye also,\n  Whiche of the Sonne bothe tuo\n  Ben drawe and haled upon hy,\n  And maken cloudes in the Sky,\n  As schewed is at mannes sihte;[948]\n  Wherof be day and ek be nyhte\n  After the times of the yer\n  Among ous upon Erthe her\n  In sondri wise thinges falle.\n                                 [Sidenote: De prima Aeris Periferia.]\n  Engendreth Myst and overmore\n  The dewes and the Frostes hore,\n  After thilke intersticion\n  In which thei take impression,\n                               [Sidenote: De secunda Aeris Periferia.]\n    Fro the seconde, as bokes sein,\n  The moiste dropes of the reyn\n  Descenden into Middilerthe,\n  And tempreth it to sed and Erthe,\n  And doth to springe grass and flour.\n  Out of such place it mai be take,\n  That it the forme schal forsake\n  Of reyn, and into snow be torned;\n  And ek it mai be so sojorned\n  In sondri places up alofte,\n  That into hail it torneth ofte.\n                                [Sidenote: De tercia Aeris Periferia.]\n    The thridde of thair after the lawe\n  Thurgh such matiere as up is drawe[949]\n  Of dreie thing, as it is ofte,\n  And is so clos, it may noght oute,--\n  Thanne is it chased sore aboute,\n  Til it to fyr and leyt be falle,[951]\n  And thanne it brekth the cloudes alle,\n  The whiche of so gret noyse craken,\n  That thei the feerful thonder maken.\n  The thonderstrok smit er it leyte,\n  And yit men sen the fyr and leyte,\n  The thonderstrok er that men hiere:\n  In thing which schewed is fro feer,\n  A mannes yhe is there nerr\n  Thanne is the soun to mannes Ere.\n  And natheles it is gret feere\n  Bothe of the strok and of the fyr,\n  Of which is no recoverir\n  In place wher that thei descende,\n  Bot if god wolde his grace sende.\n      [Sidenote: Nota hic[952] qualiter Ignes, quos noctanter in Aere\n      discurrere videmus, secundum varias apparencie formas\n      varia gestant nomina: quorum primus Assub, secundus\n      Capra saliens, tercius Eges et quartus Daali in libris\n      Philosophorum nuncupatus est.]\n    And forto speken over this,\n  That men fulofte sen be nyhte\n  The fyr in sondri forme alyhte.\n  Somtime the fyrdrake it semeth,[953]\n  And so the lewed poeple it demeth;\n  Somtime it semeth as it were\n  A Sterre, which that glydeth there:\n  Bot it is nouther of the tuo,\n  The Philosophre telleth so,\n  And seith that of impressions\n  Upon the cause and the matiere\n  Men sen diverse forme appiere\n  Of fyr, the which hath sondri name.\n    Assub, he seith, is thilke same,\n  The which in sondry place is founde,\n  Whanne it is falle doun to grounde,[955]\n  So as the fyr it hath aneled,\n  Lich unto slym which is congeled.\n    Of exalacion I finde[956]\n  Bot it is of an other forme;\n  Wherof, if that I schal conforme\n  The figure unto that it is,\n  These olde clerkes tellen this,\n  That it is lik a Got skippende,\n  And for that it is such semende,\n  It hatte Capra saliens.\n    And ek these Astronomiens\n  An other fyr also, be nyhte\n  Which scheweth him to mannes syhte,                              350\n  Thei clepen Eges, the which brenneth\n  Lik to the corrant fyr that renneth\n  Upon a corde, as thou hast sein,\n  Whan it with poudre is so besein\n  Of Sulphre and othre thinges mo.\n    Ther is an other fyr also,\n  Which semeth to a mannes yhe\n  Be nyhtes time as thogh ther flyhe\n  A dragon brennende in the Sky,\n  Daaly, wherof men sein fulofte,[957]\n  \u2018Lo, wher the fyri drake alofte\n  Fleth up in thair!\u2019 and so thei demen.\n  Bot why the fyres suche semen\n  Of sondri formes to beholde,[958]\n  The wise Philosophre tolde,\n  So as tofore it hath ben herd.\n    Lo thus, my Sone, hou it hath ferd:[959]\n  Of Air the due proprete\n  And hou under the firmament\n  It is ek the thridde element,\n  Which environeth bothe tuo,\n  The water and the lond also.[960]\n                 [Sidenote: Nota de Igne, quod est quartum elementum.]\n    And forto tellen overthis\n  Of elementz which the ferthe is,\n  That is the fyr in his degre,\n  Which environeth thother thre\n  And is withoute moist al drye.\n  Bot lest nou what seith the clergie;                             380\n  For upon hem that I have seid\n  The creatour hath set and leid\n  The kinde and the complexion\n  Of alle mennes nacion.\n  Foure elementz sondri ther be,\n  Lich unto whiche of that degre\n  Among the men ther ben also\n  Complexions foure and nomo,\n  Wherof the Philosophre treteth,\n  And seith hou that thei ben diverse,\n  So as I schal to thee reherse.\n                            [Sidenote: [THE FOUR COMPLEXIONS OF MAN.]]\n    He which natureth every kinde,[961]\n  The myhti god, so as I finde,\n  Of man, which is his creature,\n      [Sidenote: Nota hic qualiter secundum naturam quatuor\n      elementorum quatuor in humano corpore complexiones,\n      scilicet Malencolia, Fleuma, Sanguis et Colera, naturaliter\n      constituuntur: vnde primo de Malencolia dicendum est.]\n  Hath so devided the nature,\n  That non til other wel acordeth:\n  And be the cause it so discordeth,\n  The lif which fieleth the seknesse\n    Of therthe, which is cold and drye,\n  The kinde of man Malencolie\n  Is cleped, and that is the ferste,\n  The most ungoodlich and the werste;\n  For unto loves werk on nyht\n  Him lacketh bothe will and myht:\n  No wonder is, in lusty place\n  Of love though he lese grace.\n  What man hath that complexion,\n  Of dredes and of wrathful thoghtes,\n  He fret himselven al to noghtes.\n                                 [Sidenote: De complexione Fleumatis.]\n    The water, which is moyste and cold,\n  Makth fleume, which is manyfold\n  Foryetel, slou and wery sone\n  Of every thing which is to done:\n  He is of kinde sufficant\n  To holde love his covenant,\n  Bot that him lacketh appetit,\n                                 [Sidenote: De complexione Sanguinis.]\n    What man that takth his kinde of thair,\n  He schal be lyht, he schal be fair,\n  For his complexion is blood.\n  Of alle ther is non so good,\n  For he hath bothe will and myht\n  To plese and paie love his riht:\n  Wher as he hath love undertake,\n  Wrong is if that he be forsake.\n    The fyr of his condicion[962]\n  Which in a man is Colre hote,\n  Whos propretes ben dreie and hote:\n  It makth a man ben enginous\n  And swift of fote and ek irous;\n  Of contek and folhastifnesse\n  He hath a riht gret besinesse,\n  To thenke of love and litel may:\n  Though he behote wel a day,[963]\n  On nyht whan that he wole assaie,\n      [Sidenote: Nota qualiter quatuor complexiones quatuor in\n      homine habitaciones diuisim possident.]\n    After the kinde of thelement,\n  Thus stant a mannes kinde went,\n  As touchende his complexion,\n  Upon sondri division\n  Of dreie, of moiste, of chele, of hete,[964]\n  And ech of hem his oghne sete\n  Appropred hath withinne a man.\n  And ferst to telle as I began,\n                          [Sidenote: Splen domus est[965] Malencolie.]\n    The Splen is to Malencolie\n                              [Sidenote: Pulmo domus[966m] Fleumatis.]\n    The moiste fleume with his cold[966]\n  Hath in the lunges for his hold\n  Ordeined him a propre stede,\n  To duelle ther as he is bede:\n    To the Sanguin complexion\n  Nature of hire inspeccion[967]\n  A propre hous hath in the livere\n  For his duellinge mad delivere:\n    The dreie Colre with his hete\n  Hath in the galle, wher he duelleth,\n  So as the Philosophre telleth.\n      [Sidenote: Nota de Stomacho, qui vna cum aliis cordi[968]\n      specialius deseruit.]\n    Nou over this is forto wite,\n  As it is in Phisique write\n  Of livere, of lunge, of galle, of splen,\n  Thei alle unto the herte ben\n  Servantz, and ech in his office\n  Entendeth to don him service,\n  As he which is chief lord above.[969]\n  The lunge yifth him weie of speche,\n  The galle serveth to do wreche,\n  The Splen doth him to lawhe and pleie,\n  Whan al unclennesse is aweie:\n  Lo, thus hath ech of hem his dede.\n  And to sustienen hem and fede\n  In time of recreacion,\n  Nature hath in creacion[970]\n  The Stomach for a comun Coc\n  The Stomach coc is for the halle,\n  And builleth mete for hem alle,\n  To make hem myghty forto serve[972]\n  The herte, that he schal noght sterve:\n  For as a king in his Empire\n  Above alle othre is lord and Sire,\n  So is the herte principal,\n  To whom reson in special\n  Is yove as for the governance.\n  Hath mad for man to liven hiere;\n  Bot god, which hath the Soule diere,[973]\n  Hath formed it in other wise.\n  That can noman pleinli devise;\n  Bot as the clerkes ous enforme,\n  That lich to god it hath a forme,\n  Thurgh which figure and which liknesse\n  The Soule hath many an hyh noblesse\n  Appropred to his oghne kinde.\n  Al onliche of this ilke point,\n  That hir abydinge is conjoint\n  Forth with the bodi forto duelle:\n  That on desireth toward helle,\n  That other upward to the hevene;\n  So schul thei nevere stonde in evene,\n  Bot if the fleissh be overcome\n  And that the Soule have holi nome[974]\n  The governance, and that is selde,\n  Whil that the fleissh him mai bewelde.[975]                      510\n  Al erthli thing which god began\n  Was only mad to serve man;\n  Bot he the Soule al only made\n  Himselven forto serve and glade.\n  Alle othre bestes that men finde\n  Thei serve unto here oghne kinde,\n  Bot to reson the Soule serveth;\n  Wherof the man his thonk deserveth\n  And get him with hise werkes goode\n                              [Sidenote: [THE DIVISION OF THE EARTH.]]\n    Of what matiere it schal be told,[976]\n  A tale lyketh manyfold\n      [Sidenote: Hic loquitur vlterius de diuisione Terre que\n      post diluuium tribus filiis Noe in tres partes, scilicet\n      Asiam, Affricam et Europam diuidebatur.]\n  The betre, if it be spoke plein:\n  Thus thinke I forto torne ayein\n  And telle plenerly therfore[977]\n  Of therthe, wherof nou tofore\n  I spak, and of the water eke,\n  So as these olde clerkes spieke,[978]\n  And sette proprely the bounde\n  Thurgh which the ground be pourparties\n  Departed is in thre parties,\n  That is Asie, Aufrique, Europe,\n  The whiche under the hevene cope,\n  Als ferr as streccheth eny ground,\n  Begripeth al this Erthe round.\n  Bot after that the hihe wrieche\n  The water weies let out seche\n  And overgo the helles hye,\n  That upon Middelerthe stod,[979]\n  Outake No\u00eb and his blod,\n  His Sones and his doughtres thre,\n  Thei were sauf and so was he;--\n  Here names who that rede rihte,\n  Sem, Cam, Japhet the brethren hihte;--[980]\n  And whanne thilke almyhty hond\n  Withdrouh the water fro the lond,\n  And al the rage was aweie,\n  The Sones thre, of whiche I tolde,\n  Riht after that hemselve wolde,[981]\n  This world departe thei begonne.\n    Asie, which lay to the Sonne\n  Upon the Marche of orient,\n  Was graunted be comun assent\n  To Sem, which was the Sone eldeste;\n  For that partie was the beste\n  And double as moche as othre tuo.\n  Wher as the flod which men Nil calleth\n  Departeth fro his cours and falleth\n  Into the See Alexandrine,\n  Ther takth Asie ferst seisine\n  Toward the West, and over this\n  Of Canahim wher the flod is\n  Into the grete See rennende,\n  Fro that into the worldes ende\n  Estward, Asie it is algates,\n  Of Paradis, and there ho.\n  And schortly for to speke it so,\n  Of Orient in general\n  Withinne his bounde Asie hath al.\n    And thanne upon that other syde\n  Westward, as it fell thilke tyde,\n  The brother which was hote Cham\n  Upon his part Aufrique nam.[983]\n  Japhet Europe tho tok he,\n  Thus parten thei the world on thre.                              580\n  Bot yit ther ben of londes fele\n  In occident as for the chele,\n  In orient as for the hete,\n  Which of the poeple be forlete[984]\n  As lond desert that is unable,\n  For it mai noght ben habitable.\n                [Sidenote: Nota de mari quod magnum Occeanum dicitur.]\n    The water eke hath sondri bounde,\n  After the lond wher it is founde,\n  And takth his name of thilke londes\n  Wher that it renneth on the strondes:                            590\n  Bot thilke See which hath no wane\n  Is cleped the gret Occeane,\n  Out of the which arise and come\n  The hyhe flodes alle and some;\n  Is non so litel welle spring,\n  Which ther ne takth his beginnyng,\n  And lich a man that haleth breth[985]\n  Be weie of kinde, so it geth\n  Out of the See and in ayein,\n      [Sidenote: Nota hic secundum philosophum de quinto\n      Elemento, quod omnia sub celo creata infra suum ambitum\n      continet, cui nomen Orbis specialiter appropriatum est.]\n    Of Elementz the propretes\n  Hou that they stonden be degres,\n  As I have told, nou myht thou hiere,\n  Mi goode Sone, al the matiere\n  Of Erthe, of water, Air and fyr.\n  And for thou saist that thi desir\n  Is forto witen overmore\n  The forme of Aristotles lore,\n  He seith in his entendement,\n  Above the foure, and is the fifte,\n  Set of the hihe goddes yifte,\n  The which that Orbis cleped is.\n  And therupon he telleth this,\n  That as the schelle hol and sound\n  Encloseth al aboute round\n  What thing withinne an Ey belongeth,\n  Riht so this Orbis underfongeth\n  These elementz alle everychon,\n    Bot overthis nou tak good hiede,[987]\n  Mi Sone, for I wol procede\n  To speke upon Mathematique,\n  Which grounded is on Theorique.\n  The science of Astronomie\n  I thinke forto specefie,\n  Withoute which, to telle plein,\n  Alle othre science is in vein[988]\n  Toward the scole of erthli thinges:\n  Fleth above alle that men finde,\n  So doth this science in his kinde.\n  iv. _Lege planetarum magis inferiora reguntur,_\n        _Ista set interdum regula fallit opus._\n      _Vir mediante deo sapiens dominabitur astris,_\n        _Fata nec immerito quid nouitatis agunt._[989]\n    Benethe upon this Erthe hiere\n  Of alle thinges the matiere,\n      [Sidenote: Hic loquitur de Artis Mathematice quarta specie,\n      que Astronomia nuncupata est, cui eciam Astrologia socia\n      connumeratur: set primo de septem planetis, que inter astra\n      potenciores existunt, incipiendo a luna seorsum tractare\n      intendit.]\n  As tellen ous thei that ben lerned,\n  Of thing above it stant governed,\n  That is to sein of the Planetes.\n  The cheles bothe and ek the hetes,\n  The chances of the world also,\n  Among the mennes nacion\n  Al is thurgh constellacion,\n  Wherof that som man hath the wele,\n  And som man hath deseses fele\n  In love als wel as othre thinges;\n  The stat of realmes and of kinges\n  In time of pes, in time of werre\n  It is conceived of the Sterre:\n  And thus seith the naturien\n  Bot the divin seith otherwise,\n  That if men weren goode and wise\n  And plesant unto the godhede,\n  Thei scholden noght the sterres drede;\n  For o man, if him wel befalle,\n  Is more worth than ben thei alle\n  Towardes him that weldeth al.\n  Bot yit the lawe original,\n  Which he hath set in the natures,\n  That therof mai be non obstacle,\n  Bot if it stonde upon miracle\n  Thurgh preiere of som holy man.\n  And forthi, so as I began\n  To speke upon Astronomie,\n  As it is write in the clergie,\n  To telle hou the planetes fare,\n  Som part I thenke to declare,\n  Mi Sone, unto thin Audience.\n  Of wisdom and of hih connynge,\n  Which makth a man have knowlechinge[990]\n  Of Sterres in the firmament,\n  Figure, cercle and moevement\n  Of ech of hem in sondri place,\n  And what betwen hem is of space,\n  Hou so thei moeve or stonde faste,\n  Al this it telleth to the laste.\n    Assembled with Astronomie\n  The which in juggementz acompteth\n  Theffect, what every sterre amonteth,\n  And hou thei causen many a wonder\n  To tho climatz that stonde hem under.[991]\n    And forto telle it more plein,[992]\n  These olde philosophres sein\n  That Orbis, which I spak of err,\n  Is that which we fro therthe a ferr\n  Beholde, and firmament it calle,\n  In which the sterres stonden alle,                               690\n  Among the whiche in special\n  Planetes sefne principal\n  Ther ben, that mannes sihte demeth,\n  Bot thorizonte, as to ous semeth.[993]\n  And also ther ben signes tuelve,\n  Whiche have her cercles be hemselve\n  Compassed in the zodiaque,\n  In which thei have here places take.\n  And as thei stonden in degre,\n  Mad after the proporcion\n  Of therthe, whos condicion\n  Is set to be the foundement\n  To sustiene up the firmament.\n  And be this skile a man mai knowe,\n  The more that thei stonden lowe,\n  The more ben the cercles lasse;\n  That causeth why that some passe\n  Here due cours tofore an other.\n  As thou desirest forto wite\n  What I finde in the bokes write,\n  To telle of the planetes sevene,\n  Hou that thei stonde upon the hevene\n  And in what point that thei ben inne,\n  Tak hiede, for I wol beginne,\n  So as the Philosophre tauhte[994]\n  To Alisandre and it betauhte,\n  Wherof that he was fulli tawht\n    Benethe alle othre stant the Mone,\n  The which hath with the See to done:\n      [Sidenote: Nota hic de prima planeta, que aliis inferior Luna\n      dicitur.]\n  Of flodes hihe and ebbes lowe\n  Upon his change it schal be knowe;[995]\n  And every fissh which hath a schelle\n  Mot in his governance duelle,\n  To wexe and wane in his degre,\n  As be the Mone a man mai se;\n  And al that stant upon the grounde\n  Alle othre sterres, as men finde,\n  Be schynende of here oghne kinde\n  Outake only the monelyht,\n  Which is noght of himselve bright,\n  Bot as he takth it of the Sonne.\n  And yit he hath noght al fulwonne[996]\n  His lyht, that he nys somdiel derk;\n  Bot what the lette is of that werk\n  In Almageste it telleth this:\n  Wherof the Sonne out of his stage\n  Ne seth him noght with full visage,\n  For he is with the ground beschaded,\n  So that the Mone is somdiel faded\n  And may noght fully schyne cler.\n  Bot what man under his pouer\n  Is bore, he schal his places change\n  And seche manye londes strange:\n  And as of this condicion\n  Upon the lond of Alemaigne\n  Is set, and ek upon Bretaigne,\n  Which nou is cleped Engelond;\n  For thei travaile in every lond.\n                [Sidenote: De secunda planeta, que Mercurius dicitur.]\n    Of the Planetes the secounde\n  Above the Mone hath take his bounde,\n  Mercurie, and his nature is this,\n  That under him who that bore is,\n  In boke he schal be studious\n  And slouh and lustles to travaile\n  In thing which elles myhte availe:\n  He loveth ese, he loveth reste,\n  So is he noght the worthieste;\n  Bot yit with somdiel besinesse\n  His herte is set upon richesse.\n  And as in this condicion,\n  Theffect and disposicion\n  Of this Planete and of his chance[997]\n  Is most in Burgoigne and in France.                              770\n                     [Sidenote: De tercia planeta, que Venus dicitur.]\n    Next to Mercurie, as wol befalle,\n  Stant that Planete which men calle\n  Venus, whos constellacion\n  Governeth al the nacion\n  Of lovers, wher thei spiede or non,\n  Of whiche I trowe thou be on:\n  Bot whiderward thin happes wende,\n  Schal this planete schewe at ende,\n  As it hath do to many mo,\n  And natheles of this Planete\n  The moste part is softe and swete;\n  For who that therof takth his berthe,\n  He schal desire joie and merthe,\n  Gentil, courteis and debonaire,\n  To speke his wordes softe and faire,\n  Such schal he be be weie of kinde,\n  And overal wher he may finde\n  Plesance of love, his herte boweth\n  With al his myht and there he woweth.                            790\n  He is so ferforth Amourous,\n  He not what thing is vicious\n  Touchende love, for that lawe\n  Ther mai no maner man withdrawe,\n  The which venerien is bore\n  Be weie of kinde, and therefore\n  Venus of love the goddesse\n  Is cleped: bot of wantounesse[998]\n  The climat of hir lecherie\n      [Sidenote: Nota de Sole, qui medio planetarum residens\n      Astrorum principatum obtinet.]\n    Next unto this Planete of love\n  The brighte Sonne stant above,\n  Which is the hindrere of the nyht\n  And forthrere of the daies lyht,\n  As he which is the worldes \u00ffe,\n  Thurgh whom the lusti compaignie\n  Of foules be the morwe singe,\n  The freisshe floures sprede and springe,\n  The hihe tre the ground beschadeth,\n  And for it is the hed Planete,\n  Hou that he sitteth in his sete,\n  Of what richesse, of what nobleie,\n  These bokes telle, and thus thei seie.\n      [Sidenote: Nota de curru Solis necnon et de vario eiusdem\n      apparatu.]\n    Of gold glistrende Spoke and whiel\n  The Sonne his carte hath faire and wiel,\n  In which he sitt, and is coroned\n  With brighte stones environed;\n  Of whiche if that I speke schal,\n  Set in the front of his corone\n  Thre Stones, whiche no persone\n  Hath upon Erthe, and the ferste is\n  Be name cleped Licuchis;\n  That othre tuo be cleped thus,\n  Astrices and Ceramius.\n  In his corone also behinde,\n  Be olde bokes as I finde,\n  Ther ben of worthi Stones thre\n  Wherof a Cristall is that on,\n  Which that corone is set upon;\n  The seconde is an Adamant;\n  The thridde is noble and avenant,\n  Which cleped is Ydriades.\n  And over this yit natheles\n  Upon the sydes of the werk,\n  After the wrytinge of the clerk,\n  Ther sitten fyve Stones mo:\n  Jaspis and Elitropius\n  And Dendides and Jacinctus,\n  Lo, thus the corone is beset,\n  Wherof it schyneth wel the bet;\n  And in such wise his liht to sprede\n  Sit with his Diademe on hede\n  The Sonne schynende in his carte.\n  And forto lede him swithe and smarte\n  After the bryhte daies lawe,\n  Foure hors his Char and him withal,\n  Wherof the names telle I schal:\n  Erithe\u00fcs the ferste is hote,\n  The which is red and schyneth hote,\n  The seconde Acteos the bryhte,\n  Lampes the thridde coursier hihte,\n  And Philoge\u00fcs is the ferthe,\n  That bringen lyht unto this erthe,\n  And gon so swift upon the hevene,\n  The carte with the bryhte Sonne\n  Thei drawe, so that overronne\n  Thei have under the cercles hihe\n  Al Middelerthe in such an hye.\n  And thus the Sonne is overal\n  The chief Planete imperial,\n  Above him and benethe him thre:\n  And thus betwen hem regneth he,\n  As he that hath the middel place\n  Be glade alle erthly creatures,\n  And taken after the natures\n  Here ese and recreacion.\n  And in his constellacion\n  Who that is bore in special,\n  Of good will and of liberal\n  He schal be founde in alle place,\n  And also stonde in mochel grace\n  Toward the lordes forto serve\n  And gret profit and thonk deserve.                               880\n  And over that it causeth yit\n  A man to be soubtil of wit\n  To worche in gold, and to be wys\n  In every thing which is of pris.\n  Bot forto speken in what cost\n  Of al this erthe he regneth most\n  As for wisdom, it is in Grece,\n  Wher is apropred thilke spiece.\n                 [Sidenote: Nota de quinta planeta, que Mars dicitur.]\n    Mars the Planete bataillous\n  Above stant, and doth mervailes\n  Upon the fortune of batailes.\n  The conquerours be daies olde\n  Were unto this planete holde:\n  Bot who that his nativite\n  Hath take upon the proprete\n  Of Martes disposicioun\n  Be weie of constellacioun,\n  He schal be fiers and folhastif\n  Bot forto telle redely\n  In what climat most comunly\n  That this planete hath his effect,\n  Seid is that he hath his aspect\n  Upon the holi lond so cast,\n  That there is no pes stedefast.\n               [Sidenote: Nota de sexta planeta, que Iupiter dicitur.]\n    Above Mars upon the hevene,\n  The sexte Planete of the sevene,\n  Stant Jupiter the delicat,\n  For he is cleped that Planete[999]\n  Which of his kinde softe and swete\n  Attempreth al that to him longeth;\n  And whom this planete underfongeth\n  To stonde upon his regiment,\n  He schal be meke and pacient\n  And fortunat to Marchandie\n  And lusti to delicacie\n  In every thing which he schal do.\n  Of the science of lyhte werkes,\n  And in this wise tellen clerkes\n  He is the Planete of delices.\n  Bot in Egipte of his offices\n  He regneth most in special:\n  For ther be lustes overal\n  Of al that to this lif befalleth;\n  For ther no stormy weder falleth,\n  Which myhte grieve man or beste,\n  That it is plentevous and plein,\n  Ther is non ydel ground in vein;\n  And upon such felicite[1000]\n  Stant Jupiter in his degre.\n      [Sidenote: De septima planeta, que reliquis celsior\n      Saturnus dictus est.[1001]]\n    The heyeste and aboven alle\n  Stant that planete which men calle[1002]\n  Saturnus, whos complexion\n  Is cold, and his condicion\n  Causeth malice and crualte\n  Is set under his governance.\n  For alle hise werkes ben grevance\n  And enemy to mannes hele,\n  In what degre that he schal dele.\n  His climat is in Orient,\n  Wher that he is most violent.\n    Of the Planetes by and by,\n  Hou that thei stonde upon the Sky,\n  Fro point to point as thou myht hiere,\n  Bot overthis touchende his lore,\n  Of thing that thei him tawhte more\n  Upon the scoles of clergie\n  Now herkne the Philosophie.\n  He which departeth dai fro nyht,\n      [Sidenote: Postquam dictum est de vii. Planetis, quibus\n      singuli septimane dies singulariter attitulantur, dicendum\n      est iam de xii. Signis, per que xii. Menses Anni variis\n      temporibus effectus varios assequntur.[1004]]\n  That on derk and that other lyht,[1003]\n  Of sevene daies made a weke,\n  A Monthe of foure wekes eke\n  He hath ordeigned in his lawe,\n  Of Monthes tuelve and ek forthdrawe                              960\n  He hath also the longe yeer.\n  And as he sette of his pouer\n  Acordant to the daies sevene\n  Planetes Sevene upon the hevene,\n  As thou tofore hast herd devise,\n  To speke riht in such a wise,\n  To every Monthe be himselve\n  Upon the hevene of Signes tuelve\n  He hath after his Ordinal\n  Wherof, so as I schal rehersen,\n  The tydes of the yer diversen.\n  Bot pleinly forto make it knowe\n  Hou that the Signes sitte arowe,\n  Ech after other be degre\n  In substance and in proprete\n  The zodiaque comprehendeth\n  Withinne his cercle, as it appendeth.[1005]\n      [Sidenote: Nota hic de primo Signo, quod Aries dicitur, cui\n      Mensis Marcii specialiter appropriatus est.\n      Quo deus in primo produxit ad esse[1006] creata.]\n    The ferste of whiche natheles[1007]\n  Which lich a wether of stature\n  Resembled is in his figure.\n  And as it seith in Almageste,\n  Of Sterres tuelve upon this beste[1008]\n  Ben set, wherof in his degre\n  The wombe hath tuo, the heved hath thre,\n  The Tail hath sevene, and in this wise,\n  As thou myht hiere me divise,\n  Stant Aries, which hot and drye\n  He is the receipte and the hous\n  Of myhty Mars the bataillous.\n  And overmore ek, as I finde,\n  The creatour of alle kinde\n  Upon this Signe ferst began\n  The world, whan that he made man.\n  And of this constellacioun\n  The verray operacioun\n  Availeth, if a man therinne\n  For thanne he hath of proprete\n  Good sped and gret felicite.\n    The tuelve Monthes of the yeer\n  Attitled under the pouer\n  Of these tuelve Signes stonde;\n  Wherof that thou schalt understonde\n  This Aries on of the tuelve[1009]\n  Hath March attitled for himselve,\n  Whan every bridd schal chese his make,\n  And every Reptil which mai moeve,\n  His myht assaieth forto proeve,\n  To crepen out ayein the Sonne,\n  Whan Ver his Seson hath begonne.\n      [Sidenote: Secundum Signum dicitur Taurus, cuius Mensis est\n      Aprilis.\n      Quo prius occultas inuenit herba vias.]\n    Taurus the seconde after this\n  Of Signes, which figured is\n  Unto a Bole, is dreie and cold;[1010]\n  And as it is in bokes told,\n  He is the hous appourtienant[1011]\n  This Bole is ek with sterres set,\n  Thurgh whiche he hath hise hornes knet\n  Unto the tail of Aries,\n  So is he noght ther sterreles.\n  Upon his brest ek eyhtetiene\n  He hath, and ek, as it is sene,\n  Upon his tail stonde othre tuo.[1012]\n  His Monthe assigned ek also\n  Is Averil, which of his schoures\n  Ministreth weie unto the floures.                               1030\n      [Sidenote: Tercium Signum dicitur Gemini, cuius Mensis\n      Maiius est.\n      Quo volucrum cantus gaudet de floribus ortis.]\n    The thridde signe is Gemini,\n  Which is figured redely\n  Lich to tuo twinnes of mankinde,[1013]\n  That naked stonde; and as I finde,\n  Thei be with Sterres wel bego:\n  The heved hath part of thilke tuo\n  That schyne upon the boles tail,\n  So be thei bothe of o parail;\n  But on the wombe of Gemini\n  And ek upon the feet be tweie,\n  So as these olde bokes seie,\n  That wise Tholome\u00fcs wrot.\n  His propre Monthe wel I wot[1014]\n  Assigned is the lusti Maii,\n  Whanne every brid upon his lay\n  Among the griene leves singeth,\n  And love of his pointure stingeth\n  After the lawes of nature\n      [Sidenote: Quartum Signum Cancer dicitur, cuius Mensis\n      Iunius est.\n      Quo falcat pratis pabula tonsor equis.]\n    Cancer after the reule and space\n  Of Signes halt the ferthe place.\n  Like to the crabbe he hath semblance,\n  And hath unto his retienance\n  Sextiene sterres, wherof ten,\n  So as these olde wise men\n  Descrive, he berth on him tofore,\n  And in the middel tuo be bore,[1015]\n  And foure he hath upon his ende.\n  And of himself is moiste and cold,\n  And is the propre hous and hold\n  Which appartieneth to the Mone,\n  And doth what longeth him to done.\n  The Monthe of Juin unto this Signe\n  Thou schalt after the reule assigne.\n      [Sidenote: Quintum signum Leo dicitur, cuius Mensis Iulius\n      Quo magis ad terras expandit Lucifer ignes.]\n    The fifte Signe is Leo hote,\n  Whos kinde is schape dreie and hote,\n  In whom the Sonne hath herbergage.\n  Is a leoun, which in baillie\n  Of sterres hath his pourpartie:\n  The foure, which as Cancer hath\n  Upon his ende, Leo tath\n  Upon his heved, and thanne nest\n  He hath ek foure upon his brest,\n  And on upon his tail behinde,\n  In olde bokes as we finde.\n  His propre Monthe is Juyl be name,[1016]\n      [Sidenote: Sextum Signum Virgo dicitur, cuius Mensis\n      Augustus est.\n      Quo vacuata prius pubes replet horrea messis.]\n    After Leo Virgo the nexte\n  Of Signes cleped is the sexte,\n  Wherof the figure is a Maide;\n  And as the Philosophre saide,\n  Sche is the welthe and the risinge,\n  The lust, the joie and the likinge\n  Unto Mercurie: and soth to seie\n  Sche is with sterres wel beseie,\n  Wherof Leo hath lent hire on,\n  Hire wombe hath fyve, hir feet also\n  Have other fyve: and overmo\n  Touchende as of complexion,\n  Be kindly disposicion\n  Of dreie and cold this Maiden is.[1017]\n  And forto tellen over this\n  Hir Monthe, thou schalt understonde,\n  Whan every feld hath corn in honde\n  And many a man his bak hath plied,\n      [Sidenote: Septimum Signum Libra dicitur, cuius Mensis\n      Septembris est.\n      Vinea quo Bachum pressa liquore colit.]\n    After Virgo to reknen evene\n  Libra sit in the nombre of sevene,\n  Which hath figure and resemblance\n  Unto a man which a balance\n  Berth in his hond as forto weie:\n  In boke and as it mai be seie,\n  Diverse sterres to him longeth,\n  Wherof on hevede he underfongeth\n  Ferst thre, and ek his wombe hath tuo,\n  This Signe is hot and moiste bothe,\n  The whiche thinges be noght lothe\n  Unto Venus, so that alofte\n  Sche resteth in his hous fulofte,\n  And ek Saturnus often hyed\n  Is in this Signe and magnefied.[1019]\n  His propre Monthe is seid Septembre,\n  Which yifth men cause to remembre,\n  If eny Sor be left behinde\n  Of thing which grieve mai to kinde.                             1120\n      [Sidenote: Octauum Signum Scorpio dicitur, cuius Mensis\n      October est.\n      Floribus exclusis yemis qui ianitor extat.]\n    Among the Signes upon heighte\n  The Signe which is nombred eighte\n  Is Scorpio, which as feloun\n  Figured is a Scorpioun.\n  Bot for al that yit natheles\n  Is Scorpio noght sterreles;\n  For Libra granteth him his ende\n  Of eighte sterres, wher he wende,\n  The whiche upon his heved assised\n  Upon his wombe sterres thre,\n  And eighte upon his tail hath he.\n  Which of his kinde is moiste and cold\n  And unbehovely manyfold;\n  He harmeth Venus and empeireth,\n  Bot Mars unto his hous repeireth,\n  Bot war whan thei togedre duellen.\n  His propre Monthe is, as men tellen,\n  Octobre, which bringth the kalende\n  Of wynter, that comth next suiende.                             1140\n      [Sidenote: Nonum signum Sagittarius dicitur, cuius Mensis\n      Nouember est.\n      Quo mustum bibulo linquit sua nomina vino.]\n    The nynthe Signe in nombre also,\n  Which folweth after Scorpio,\n  Is cleped Sagittarius,\n  The whos figure is marked thus,\n  A Monstre with a bowe on honde:\n  On whom that sondri sterres stonde,\n  Thilke eighte of whiche I spak tofore,\n  The whiche upon the tail ben bore[1020]\n  Of Scorpio, the heved al faire\n  And eighte of othre stonden evene\n  Upon his wombe, and othre sevene\n  Ther stonde upon his tail behinde.\n  And he is hot and dreie of kinde:\n  To Jupiter his hous is fre,\n  Bot to Mercurie in his degre,\n  For thei ben noght of on assent,\n  He worcheth gret empeirement.\n  This Signe hath of his proprete\n  After the sesoun that befalleth\n  The Plowed Oxe in wynter stalleth;\n  And fyr into the halle he bringeth,[1021]\n  And thilke drinke of which men singeth,\n  He torneth must into the wyn;\n  Thanne is the larder of the swyn;\n  That is Novembre which I meene,\n  Whan that the lef hath lost his greene.\n      [Sidenote: Decimum Signum Capricornus dicitur, cuius Mensis\n      December est.\n      Ipse diem Nano noctemque Gigante figurat.]\n    The tenthe Signe dreie and cold,\n  Unto a Got hath resemblance:\n  For whos love and whos aqueintance\n  Withinne hise houses to sojorne\n  It liketh wel unto Satorne,\n  Bot to the Mone it liketh noght,\n  For no profit is there wroght.\n  This Signe as of his proprete\n  Upon his heved hath sterres thre,\n  And ek upon his wombe tuo,\n  Decembre after the yeeres forme,[1022]\n  So as the bokes ous enforme,\n  With daies schorte and nyhtes longe\n  This ilke Signe hath underfonge.\n      [Sidenote: Vndecimum Signum Aquarius dicitur, cuius Mensis\n      Ianuarius est.\n      Quo Ianus vultum duplum conuertit in annum.]\n    Of tho that sitte upon the hevene\n  Of Signes in the nombre ellevene\n  Aquarius hath take his place,\n  And stant wel in Satornes grace,\n  Which duelleth in his herbergage,\n  This Signe is verraily resembled\n  Lich to a man which halt assembled\n  In eyther hand a water spoute,\n  Wherof the stremes rennen oute.\n  He is of kinde moiste and hot,\n  And he that of the sterres wot\n  Seith that he hath of sterres tuo\n  Upon his heved, and ben of tho\n  That Capricorn hath on his ende;\n  That Tholome\u00fcs made himselve,\n  He hath ek on his wombe tuelve,\n  And tweie upon his ende stonde.\n  Thou schalt also this understonde,\n  The frosti colde Janever,\n  Whan comen is the newe yeer,\n  That Janus with his double face\n  In his chaiere hath take his place\n  And loketh upon bothe sides,\n  Somdiel toward the yeer suiende,\n  That is the Monthe belongende\n  Unto this Signe, and of his dole\n  He yifth the ferste Primerole.\n      [Sidenote: Duodecimum Signum Piscis dicitur, cuius Mensis\n      Februarius est.\n      Quo pluuie torrens riparum concitat ampnes.]\n    The tuelfthe, which is last of alle\n  Of Signes, Piscis men it calle,\n  The which, as telleth the scripture,\n  Berth of tuo fisshes the figure.\n  So is he cold and moiste of kinde,\n  Beset in sondri wise, as thus:\n  Tuo of his ende Aquarius\n  Hath lent unto his heved, and tuo[1023]\n  This Signe hath of his oghne also\n  Upon his wombe, and over this\n  Upon his ende also ther is\n  A nombre of twenty sterres bryghte,\n  Which is to sen a wonder sighte.\n  Toward this Signe into his hous[1024]\n  And Venus ek with him acordeth\n  To duellen, as the bok recordeth.\n  The Monthe unto this Signe ordeined\n  Is Februer, which is bereined,\n  And with londflodes in his rage\n  At Fordes letteth the passage.\n    Nou hast thou herd the proprete\n  Of Signes, bot in his degre\n  Albumazar yit over this\n  In foure, riht so ben divised\n  The Signes tuelve and stonde assised,\n  That ech of hem for his partie\n  Hath his climat to justefie.\n  Wherof the ferste regiment\n  Toward the part of Orient\n  From Antioche and that contre\n  Governed is of Signes thre,\n  That is Cancer, Virgo, Leo:\n  From Armenie, as I am lerned,\n  Of Capricorn it stant governed,\n  Of Pisces and Aquarius:\n  And after hem I finde thus,\n  Southward from Alisandre forth\n  Tho Signes whiche most ben worth\n  In governance of that doaire,\n  Libra thei ben and Sagittaire\n  With Scorpio, which is conjoint\n  With hem to stonde upon that point:[1025]                       1260\n  Constantinople the Cite,[1026]\n  So as the bokes tellen me,\n  The laste of this division\n  Stant untoward Septemtrion,\n  Wher as be weie of pourveance\n  Hath Aries the governance[1027]\n  Forth with Taurus and Gemini.\n  Thus ben the Signes propreli\n  Divided, as it is reherced,\n    Lo thus, mi Sone, as thou myht hiere,\n  Was Alisandre mad to liere\n  Of hem that weren for his lore.\n  But nou to loken overmore,\n  Of othre sterres hou thei fare\n  I thenke hierafter to declare,\n  So as king Alisandre in youthe\n  Of him that suche thinges couthe\n  Enformed was tofore his yhe\n    Upon sondri creacion\n  Stant sondri operacion,\n      [Sidenote: Hic tractat super doctrina Nectanabi, dum ipse\n      iuuenem Alexandrum instruxit, de illis precipue xv. stellis\n      vna cum earum lapidibus et herbis, que ad artis magice\n      naturalis operacionem specialius conueniunt.]\n  Som worcheth this, som worcheth that;\n  The fyr is hot in his astat\n  And brenneth what he mai atteigne,\n  The water mai the fyr restreigne,\n  The which is cold and moist also.[1029]\n  Of other thing it farth riht so\n  Upon this erthe among ous here;\n  Upon the hevene, as men mai finde,\n  The sterres ben of sondri kinde\n  And worchen manye sondri thinges\n  To ous, that ben here underlinges.\n  Among the whiche forth withal\n  Nectanabus in special,\n  Which was an Astronomien\n  And ek a gret Magicien,\n  And undertake hath thilke emprise\n  As of Magique naturel\n  To knowe, enformeth him somdel\n  Of certein sterres what thei mene;\n  Of whiche, he seith, ther ben fiftene,\n  And sondrily to everich on\n  A gras belongeth and a Ston,\n  Wherof men worchen many a wonder\n  To sette thing bothe up and under.\n      [Sidenote: Prima Stella vocatur Aldeboran, cuius lapis\n      Carbunculus et herba Anabulla est.]\n    To telle riht as he began,\n  The cliereste and the moste of alle,\n  Be rihte name men it calle;\n  Which lich is of condicion\n  To Mars, and of complexion\n  To Venus, and hath therupon\n  Carbunculum his propre Ston:\n  His herbe is Anabulla named,\n  Which is of gret vertu proclamed.\n      [Sidenote: Secunda stella vocatur Clota seu Pliades, cuius\n      lapis Cristallum et herba Feniculus est.]\n    The seconde is noght vertules;\n  It hatte, and of the mones kinde[1030]\n  He is, and also this I finde,\n  He takth of Mars complexion:\n  And lich to such condicion\n  His Ston appropred is Cristall,\n  And ek his herbe in special\n  The vertuous Fenele it is.\n      [Sidenote: Tercia Stella vocatur Algol, cuius lapis Dyamans\n      et herba Eleborum nigrum est.]\n    The thridde, which comth after this,\n  Is hote Algol the clere rede,\n  His kinde takth, and ek of Jove\n  Complexion to his behove.\n  His propre Ston is Dyamant,\n  Which is to him most acordant;\n  His herbe, which is him betake,\n  Is hote Eleborum the blake.\n      [Sidenote: Quarta Stella vocatur Alhaiot, cuius lapis\n      Saphirus et herba Marrubium est.]\n    So as it falleth upon lot,\n  The ferthe sterre is Alhaiot,\n  Which in the wise as I seide er\n  Hath take his kinde; and therupon\n  The Saphir is his propre Ston,\n  Marrubium his herbe also,\n  The whiche acorden bothe tuo.\n      [Sidenote: Quinta Stella vocatur Canis maior, cuius lapis\n      Berillus[1031] et herba Savina est.]\n    And Canis maior in his like\n  The fifte sterre is of Magique,\n  The whos kinde is venerien,\n  As seith this Astronomien.\n  His propre Ston is seid Berille,\n  Thing which to this science falleth,\n  Ther is an herbe which men calleth\n  Saveine, and that behoveth nede\n  To him that wole his pourpos spede.\n      [Sidenote: Sexta Stella vocatur Canis minor, cuius lapis\n      Achates et herba Primula est.]\n    The sexte suiende after this\n  Be name Canis minor is;\n  The which sterre is Mercurial\n  Be weie of kinde, and forth withal,\n  As it is writen in the carte,\n  His Ston and herbe, as seith the Scole,[1032]\n  Ben Achates and Primerole.\n      [Sidenote: Septima Stella vocatur Arial, cuius lapis\n      Gorgonza et herba Celidonia est.]\n    The sefnthe sterre in special\n  Of this science is Arial,\n  Which sondri nature underfongeth.\n  The Ston which propre unto him longeth,\n  Gorgonza proprely it hihte:\n  His herbe also, which he schal rihte\n  Upon the worchinge as I mene,\n      [Sidenote: Octaua stella vocatur Ala Corui, cuius lapis\n      Honochinus[1033] et herba Lapacia est.]\n    Sterre Ala Corvi upon heihte\n  Hath take his place in nombre of eighte,\n  Which of his kinde mot parforne\n  The will of Marte and of Satorne:\n  To whom Lapacia the grete\n  Is herbe, hot of no beyete;\n  His Ston is Honochinus hote,\n  Thurgh which men worchen gret riote.\n      [Sidenote: Nona stella vocatur Alaezel, cuius lapis\n      Smaragdus et herba Salgea est.]\n    The nynthe sterre faire and wel\n  Which takth his propre kinde thus\n  Bothe of Mercurie and of Venus.\n  His Ston is the grene Amyraude,[1034]\n  To whom is yoven many a laude:\n  Salge is his herbe appourtenant\n  Aboven al the remenant.\n      [Sidenote: Decima stella vocatur Almareth, cuius lapis\n      Iaspis et herba Plantago est.]\n    The tenthe sterre is Almareth,\n  Which upon lif and upon deth\n  Thurgh kinde of Jupiter and Mart\n  His Ston is Jaspe, and of Planteine\n  He hath his herbe sovereine.\n      [Sidenote: Vndecima Stella vocatur Venenas, cuius lapis\n      Adamans et herba Cicorea est.]\n    The sterre ellefthe is Venenas,[1035]\n  The whos nature is as it was\n  Take of Venus and of the Mone,\n  In thing which he hath forto done.\n  Of Adamant is that perrie\n  In which he worcheth his maistrie;\n  Thilke herbe also which him befalleth,\n      [Sidenote: Duodecima stella vocatur Alpheta, cuius lapis\n      Topazion[1037] et herba Rosa marina est.]\n    Alpheta in the nombre sit,\n  And is the twelfthe sterre yit;\n  Of Scorpio which is governed,\n  And takth his kinde, as I am lerned;\n  And hath his vertu in the Ston\n  Which cleped is Topazion:[1038]\n  His herbe propre is Rosmarine,\n  Which schapen is for his covine.\n      [Sidenote: Terciadecima stella vocatur Cor Scorpionis,\n      cuius lapis Sardis et herba Aristologia[1039] est.]\n    Of these sterres, whiche I mene,\n  The whos nature Mart and Jove\n  Have yoven unto his behove.\n  His herbe is Aristologie,[1040]\n  Which folweth his Astronomie:\n  The Ston which that this sterre alloweth,\n  Is Sardis, which unto him boweth.\n      [Sidenote: Quartadecima stella vocatur Botercadent, cuius\n      lapis Crisolitus et herba Satureia est.]\n    The sterre which stant next the laste,\n  Nature on him this name caste\n  And clepeth him Botercadent;\n  Is to Mercurie and to Venus.\n  His Ston is seid Crisolitus,\n  His herbe is cleped Satureie,\n  So as these olde bokes seie.\n      [Sidenote: Quintadecima stella vocatur Cauda Scorpionis,\n      cuius lapis Calcedonia et herba Maiorana est.]\n    Bot nou the laste sterre of alle\n  The tail of Scorpio men calle,\n  Which to Mercurie and to Satorne\n  Be weie of kinde mot retorne\n  After the preparacion\n  The Calcedoine unto him longeth,\n  Which for his Ston he underfongeth;\n  Of Majorane his herbe is grounded.\n  Thus have I seid hou thei be founded,\n  Of every sterre in special,\n  Which hath his herbe and Ston withal,\n  As Hermes in his bokes olde\n  Witnesse berth of that I tolde.\n                    [Sidenote: [AUTHORS OF THE SCIENCE OF ASTRONOMY.]]\n    The science of Astronomie,\n      [Sidenote: Nota hic de Auctoribus illis, qui ad Astronomie\n      scienciam pre ceteris studiosius intendentes libros super\n      hoc distinctis nominibus composuerunt.]\n  To dieme betwen wo and wel\n  In thinges that be naturel,\n  Thei hadde a gret travail on honde[1041]\n  That made it ferst ben understonde;\n  And thei also which overmore\n  Here studie sette upon this lore,\n  Thei weren gracious and wys\n  And worthi forto bere a pris.\n  And whom it liketh forto wite\n  On of the ferste which it wrot\n  After No\u00eb, it was Nembrot,\n  To his disciple Ychonithon\n  And made a bok forth therupon\n  The which Megaster cleped was.\n  An other Auctor in this cas\n  Is Arachel, the which men note;\n  His bok is Abbategnyh hote.\n  Danz Tholome is noght the leste,\n  And Alfraganus doth the same,\n  Whos bok is Chatemuz be name.\n  Gebuz and Alpetragus eke\n  Of Planisperie, which men seke,[1042]\n  The bokes made: and over this\n  Ful many a worthi clerc ther is,\n  That writen upon this clergie\n  The bokes of Altemetrie,\n  Planemetrie and ek also,\n  So as thei ben naturiens,\n  Unto these Astronomiens.\n  Men sein that Habraham was on;[1043]\n  Bot whether that he wrot or non,\n  That finde I noght; and Mo\u00efses\n  Ek was an other: bot Hermes\n  Above alle othre in this science[1044]\n  He hadde a gret experience;\n  Thurgh him was many a sterre assised,\n  I mai noght knowen alle tho\n  That writen in the time tho\n  Of this science; bot I finde,\n  Of jugement be weie of kinde\n  That in o point thei alle acorden:\n  Of sterres whiche thei recorden\n  That men mai sen upon the hevene,\n  Ther ben a thousend sterres evene\n  And tuo and twenty, to the syhte\n  That men mai dieme what thei be,\n  The nature and the proprete.\n    Nou hast thou herd, in which a wise[1046]\n  These noble Philosophres wise\n  Enformeden this yonge king,\n  And made him have a knowleching\n  Of thing which ferst to the partie\n  Belongeth of Philosophie,\n  Which Theorique cleped is,\n  Bot nou to speke of the secounde,\n  Which Aristotle hath also founde,\n  And techeth hou to speke faire,\n  Which is a thing full necessaire\n  To contrepeise the balance,\n  Wher lacketh other sufficance.\n  v. _Compositi pulcra sermonis verba placere_[1047]\n       _Principio poterunt, veraque fine placent._\n     _Herba, lapis, sermo, tria sunt virtute repleta,_\n       _Vis tamen ex verbi pondere plura facit._[1048]\n    Above alle erthli creatures\n  The hihe makere of natures\n      [Sidenote: Hic tractat de secunda parte Philosophie, cuius\n      nomen Rethorica facundos efficit. Loquitur eciam de eiusdem\n      duabus speciebus, scilicet Grammatica et Logica, quarum\n      doctrina Rethor sua verba perornat.]\n  The word to man hath yove alone,\n  Or forto lese or forto winne,\n  The hertes thoght which is withinne\n  Mai schewe, what it wolde mene;\n  And that is noghwhere elles sene\n  Of kinde with non other beste.\n  So scholde he be the more honeste,\n  To whom god yaf so gret a yifte,\n  And loke wel that he ne schifte\n  Hise wordes to no wicked us;\n  Is cleped in Philosophie.\n  Wherof touchende this partie,\n  Is Rethorique the science\n  Appropred to the reverence\n  Of wordes that ben resonable:\n  And for this art schal be vailable\n  With goodli wordes forto like,\n  It hath Gramaire, it hath Logiqe,\n  That serven bothe unto the speche.\n  Gramaire ferste hath forto teche[1049]                          1530\n  To speke upon congruite:\n  Logique hath eke in his degre\n  Betwen the trouthe and the falshode\n  The pleine wordes forto schode,\n  So that nothing schal go beside,\n  That he the riht ne schal decide,\n  Wherof full many a gret debat\n  Reformed is to good astat,\n  And pes sustiened up alofte\n  Wher strengthe scholde lete it falle.\n  The Philosophre amonges alle\n  Forthi commendeth this science,\n  Which hath the reule of eloquence.\n    In Ston and gras vertu ther is,[1050]\n  Bot yit the bokes tellen this,\n  That word above alle erthli thinges\n  Is vertuous in his doinges,\n  Wher so it be to evele or goode.\n  And ben wel spoke at mannes Ere,\n  Whan that ther is no trouthe there,\n  Thei don fulofte gret deceipte;\n  For whan the word to the conceipte\n  Descordeth in so double a wise,\n  Such Rethorique is to despise\n  In every place, and forto drede.\n  For of Uluxes thus I rede,\n  As in the bok of Troie is founde,\n  Of goodly wordes whiche he tolde,\n  Hath mad that Anthenor him solde\n  The toun, which he with tresoun wan.\n  Word hath beguiled many a man;\n  With word the wilde beste is daunted,\n  With word the Serpent is enchaunted,\n  Of word among the men of Armes\n  Ben woundes heeled with the charmes,\n  Wher lacketh other medicine;\n  Of Sorcerie the karectes.\n  The wordes ben of sondri sectes,\n  Of evele and eke of goode also;\n  The wordes maken frend of fo,[1051]\n  And fo of frend, and pes of werre,\n  And werre of pes, and out of herre\n  The word this worldes cause entriketh,[1052]\n  And reconsileth whan him liketh.\n  The word under the coupe of hevene\n  With word the hihe god is plesed,\n  With word the wordes ben appesed,\n  The softe word the loude stilleth;\n  Wher lacketh good, the word fulfilleth,\n  To make amendes for the wrong;\n  Whan wordes medlen with the song,\n  It doth plesance wel the more.\n    Bot forto loke upon the lore[1053]\n  Hou Tullius his Rethorique[1054]\n      [Sidenote: Nota de Eloquencia Iulii in causa Cateline\n      contra Cillenum et alios tunc vrbis Rome Conciues.]\n  Hou that he schal hise wordes sette,\n  Hou he schal lose, hou he schal knette,\n  And in what wise he schal pronounce\n  His tale plein withoute frounce.\n  Wherof ensample if thou wolt seche,\n  Tak hiede and red whilom the speche[1055]\n  Of Julius and Cithero,[1056]\n  Which consul was of Rome tho,\n  Of Catoun eke and of Cillene,\n  Whan the tresoun of Cateline\n  Descoevered was, and the covine\n  Of hem that were of his assent\n  Was knowe and spoke in parlement,\n  And axed hou and in what wise\n  Men scholde don hem to juise.\n  Cillenus ferst his tale tolde,\n  To trouthe and as he was beholde,[1057]\n  The comun profit forto save,\n  He seide hou tresoun scholde have                               1610\n  A cruel deth; and thus thei spieke,\n  The Consul bothe and Catoun eke,\n  And seiden that for such a wrong\n  Ther mai no peine be to strong.\n  Bot Julius with wordes wise\n  His tale tolde al otherwise,\n  As he which wolde her deth respite,\n  And fondeth hou he mihte excite\n  The jugges thurgh his eloquence[1058]\n  And sette here hertes to pite.\n  Nou tolden thei, nou tolde he;\n  Thei spieken plein after the lawe,\n  Bot he the wordes of his sawe\n  Coloureth in an other weie\n  Spekende, and thus betwen the tweie,\n  To trete upon this juggement,\n  Made ech of hem his Argument.\n  Wherof the tales forto hiere,\n  Of Rethoriqes eloquences,\n  Which is the secounde of sciences\n  Touchende to Philosophie;\n  Wherof a man schal justifie\n  Hise wordes in disputeisoun,\n  And knette upon conclusioun\n  His Argument in such a forme,\n  Which mai the pleine trouthe enforme\n  And the soubtil cautele abate,\n  Which every trewman schal debate.[1059]                         1640\n  vi. _Practica quemque statum pars tercia Philosophie_\n        _Ad regimen recte ducit in orbe vie:_\n      _Set quanto maior Rex est, tanto magis ipsum_\n        _Hec scola concernit, qua sua regna regat._[1060]\n  The ferste, which is Theorique,\n      [Sidenote: Hic tractat de tercia parte Philosophie, que\n      Practica vocatur, cuius species sunt tres, scilicet Etica,\n      Ichonomia et Policia, quarum doctrina regia magestas in suo\n      regimine ad honoris magnificenciam per singula dirigitur.]\n  And the secounde Rethorique,\n  Sciences of Philosophie,\n  I have hem told as in partie,\n  So as the Philosophre it tolde\n  To Alisandre: and nou I wolde\n  Telle of the thridde what it is,\n  The which Practique cleped is.\n    Practique stant upon thre thinges\n  Wherof the ferst Etique is named,[1061]\n  The whos science stant proclamed\n  To teche of vertu thilke reule,\n  Hou that a king himself schal reule\n  Of his moral condicion\n  With worthi disposicion\n  Of good livinge in his persone,\n  Which is the chief of his corone.\n  It makth a king also to lerne\n  Hou he schal wake, hou he schal slepe,\n  Hou that he schal his hele kepe\n  In mete, in drinke, in clothinge eke:\n  Ther is no wisdom forto seke\n  As for the reule of his persone,\n  The which that this science al one[1062]\n  Ne techeth as be weie of kinde,\n  That ther is nothing left behinde.\n    That other point which to Practique\n  Which techeth thilke honestete[1064]\n  Thurgh which a king in his degre\n  His wif and child schal reule and guie,\n  So forth with al the companie\n  Which in his houshold schal abyde,\n  And his astat on every syde\n  In such manere forto lede,\n  That he his houshold ne mislede.\n    Practique hath yit the thridde aprise,\n  Which techeth hou and in what wise                              1680\n  Thurgh hih pourveied ordinance[1065]\n  A king schal sette in governance\n  His Realme, and that is Policie,\n  Which longeth unto Regalie\n  In time of werre, in time of pes,\n  To worschipe and to good encress\n  Of clerk, of kniht and of Marchant,\n  And so forth of the remenant[1066]\n  Of al the comun poeple aboute,\n  Of hem that ben Artificiers,\n  Whiche usen craftes and mestiers,\n  Whos Art is cleped Mechanique.\n  And though thei ben noght alle like,\n  Yit natheles, hou so it falle,[1068]\n  O lawe mot governe hem alle,\n  Or that thei lese or that thei winne,\n  After thastat that thei ben inne.[1069]\n    Lo, thus this worthi yonge king\n  Which mihte yive entendement\n  Of good reule and good regiment\n  To such a worthi Prince as he.\n  Bot of verray necessite\n  The Philosophre him hath betake\n  Fyf pointz, whiche he hath undertake\n  To kepe and holde in observance,\n  As for the worthi governance\n  Which longeth to his Regalie,\n                       [Sidenote: [THE FIRST POINT OF POLICY. TRUTH.]]\n  vii. _Moribus ornatus regit hic qui regna moderna,_\n         _Cercius expectat ceptra futura poli._\n       _Et quia veridica virtus supereminet omnes,_\n         _Regis ab ore boni fabula nulla sonat._\n    To every man behoveth lore,[1070]\n  Bot to noman belongeth more\n  Than to a king, which hath to lede\n      [Sidenote: Hic secundum Policiam tractare intendit precipue\n      super quinque regularum Articulis, que ad Principis Regimen\n      obseruande specialius existunt,[1071] quarum prima veritas\n      nuncupatur. Per quam veridicus fit sermo Regis ad omnes.]\n  The poeple; for of his kinghede\n  He mai hem bothe save and spille.\n  And for it stant upon his wille,\n  It sit him wel to ben avised,\n  And the vertus whiche are assissed[1072]\n  Unto a kinges Regiment,\n  Wherof to tellen, as thei stonde,\n  Hierafterward nou woll I fonde.\n    Among the vertus on is chief,\n  And that is trouthe, which is lief\n  To god and ek to man also.\n  And for it hath ben evere so,\n  Tawhte Aristotle, as he wel couthe,\n  To Alisandre, hou in his youthe\n  He scholde of trouthe thilke grace\n  So that his word be trewe and plein,\n  Toward the world and so certein\n  That in him be no double speche:\n  For if men scholde trouthe seche\n  And founde it noght withinne a king,\n  It were an unsittende thing.\n  The word is tokne of that withinne,\n  Ther schal a worthi king beginne\n  To kepe his tunge and to be trewe,\n  Avise him every man tofore,\n  And be wel war, er he be swore,\n  For afterward it is to late,\n  If that he wole his word debate.[1073]\n  For as a king in special\n  Above all othre is principal\n  Of his pouer, so scholde he be\n  Most vertuous in his degre;\n  And that mai wel be signefied[1074]\n          [Sidenote: Nota super hiis que in corona Regis designantur.[1075]]\n    The gold betokneth excellence,\n  That men schull don him reverence\n  As to here liege soverein.\n  The Stones, as the bokes sein,\n  Commended ben in treble wise:\n  Ferst thei ben harde, and thilke assisse\n  Betokneth in a king Constance,\n  So that ther schal no variance\n  Be founde in his condicion;\n  The vertu which is in the stones\n  A verrai Signe is for the nones\n  Of that a king schal ben honeste\n  And holde trewly his beheste\n  Of thing which longeth to kinghede:\n  The bryhte colour, as I rede,\n  Which in the stones is schynende,\n  Is in figure betoknende\n  The Cronique of this worldes fame,[1076]\n  The cercle which is round aboute\n  Is tokne of al the lond withoute,\n  Which stant under his Gerarchie,\n  That he it schal wel kepe and guye.\n    And for that trouthe, hou so it falle,\n  Is the vertu soverein of alle,\n  That longeth unto regiment,\n  A tale, which is evident\n  Of trouthe in comendacioun,\n  Mi Sone, hierafter thou schalt hiere\n  Of a Cronique in this matiere.\n                            [Sidenote: [KING, WINE, WOMAN AND TRUTH.]]\n    As the Cronique it doth reherce,\n  A Soldan whilom was of Perce,\n      [Sidenote: Hic narrat, qualiter Darius filius Ytaspis\n      Soldanus Percie a tribus suis Cubiculariis, quorum nomina\n      Arpaghes, Manachaz et Zorobabel dicta sunt, nomine\n      questionis singillatim interrogauit, vtrum Rex aut mulier\n      aut vinum maioris fortitudinis vim obtineret: ipsis vero\n      varia opinione respondentibus, Zorobabel vltimus asseruit[1082]\n      quod mulier sui amoris complacencia tam Regis quam vini\n      potenciam excellit. Addidit insuper pro finali conclusione\n      dicens, quod veritas super omnia vincit. Cuius responsio\n      ceteris laudabilior acceptabatur.]\n  Which Daires hihte, and Ytaspis\n  His fader was; and soth it is\n  That thurgh wisdom and hih prudence\n  Mor than for eny reverence\n  Of his lignage as be descente[1078]\n  The regne of thilke empire he hente:                            1790\n  And as he was himselve wys,[1079]\n  The wisemen he hield in pris[1080]\n  And soghte hem oute on every side,[1081]\n  That toward him thei scholde abide.\n  Among the whiche thre ther were\n  That most service unto him bere\n  As thei which in his chambre lyhen[1083]\n  And al his conseil herde and syhen.\n  Here names ben of strange note,\n  And Manachaz was the secounde,\n  Zorobabel, as it is founde\n  In the Cronique, was the thridde.\n  This Soldan, what so him betidde,\n  To hem he triste most of alle,[1085]\n  Wherof the cas is so befalle:\n  This lord, which hath conceiptes depe,\n  Upon a nyht whan he hath slepe,\n  As he which hath his wit desposed,\n  Touchende a point hem hath opposed.                             1810\n    The kinges question was this;\n  Of thinges thre which strengest is,\n  The wyn, the womman or the king:\n  And that thei scholde upon this thing\n  Of here ansuere avised be,[1086]\n  He yaf hem fulli daies thre,\n  And hath behote hem be his feith\n  That who the beste reson seith,\n  He schal resceive a worthi mede.\n  And stoden in desputeison,\n  That be diverse opinion\n  Of Argumentz that thei have holde\n  Arpaghes ferst his tale tolde,\n  And seide hou that the strengthe of kinges\n  Is myhtiest of alle thinges.\n  For king hath pouer over man,\n  And man is he which reson can,\n  As he which is of his nature\n  Of alle tho that god hath wroght:\n  And be that skile it semeth noght,\n  He seith, that eny erthly thing\n  Mai be so myhty as a king.\n  A king mai spille, a king mai save,\n  A king mai make of lord a knave[1087]\n  And of a knave a lord also:\n  The pouer of a king stant so,\n  That he the lawes overpasseth;\n  What he wol make more, he moreth;\n  And as the gentil faucon soreth,[1088]\n  He fleth, that noman him reclameth;\n  Bot he al one alle othre tameth,\n  And stant himself of lawe fre.\n  Lo, thus a kinges myht, seith he,\n  So as his reson can argue,\n  Is strengest and of most value.\n    Bot Manachaz seide otherwise,\n  And that he scheweth be this weie.\n  The wyn fulofte takth aweie\n  The reson fro the mannes herte;\n  The wyn can make a krepel sterte,\n  And a delivere man unwelde;\n  It makth a blind man to behelde,\n  And a bryht yhed seme derk;\n  It makth a lewed man a clerk,\n  And fro the clerkes the clergie\n  It torneth into hardiesse;\n  Of Avarice it makth largesse.\n  The wyn makth ek the goode blod,\n  In which the Soule which is good\n  Hath chosen hire a resting place,\n  Whil that the lif hir wole embrace.\n  And be this skile Manachas\n  Ansuered hath upon this cas,\n  And seith that wyn be weie of kinde\n  Is thing which mai the hertes binde                             1870\n  Wel more than the regalie.\n    Zorobabel for his partie\n  Seide, as him thoghte for the beste,\n  That wommen ben the myhtieste.\n  The king and the vinour also\n  Of wommen comen bothe tuo;\n  And ek he seide hou that manhede\n  Thurgh strengthe unto the wommanhede\n  Of love, wher he wole or non,\n  To schewe of wommen the maistrie,\n  A tale which he syh with yhe[1089]\n  As for ensample he tolde this,--[1090]\n      [Sidenote: Nota hic de vigore amoris, qui inter Cirum Regem\n      Persarum et Apemen Besazis filiam ipsius Regis Concubinam\n      spectante tota Curia experiebatur.]\n    Hou Apemen, of Besazis[1091]\n  Which dowhter was, in the paleis\n  Sittende upon his hihe deis,\n  Whan he was hotest in his ire\n  Toward the grete of his empire,\n  Cirus the king tirant sche tok,\n  Sche made him debonaire and meke,\n  And be the chyn and be the cheke\n  Sche luggeth him riht as hir liste,\n  That nou sche japeth, nou sche kiste,\n  And doth with him what evere hir liketh;\n  Whan that sche loureth, thanne he siketh,\n  And whan sche gladeth, he is glad:\n  And thus this king was overlad\n  With hire which his lemman was.\n  If that ther be no womman there;\n  For bot if that the wommen were,[1092]\n  This worldes joie were aweie:\n  Thurgh hem men finden out the weie\n  To knihthode and to worldes fame;\n  Thei make a man to drede schame,\n  And honour forto be desired:\n  Thurgh the beaute of hem is fyred\n  The Dart of which Cupide throweth,\n  Which al the world hath under fote.\n  A womman is the mannes bote,\n  His lif, his deth, his wo, his wel;\n  And this thing mai be schewed wel,\n  Hou that wommen ben goode and kihde,\n  For in ensample this I finde.\n    Whan that the duk Ametus lay\n      [Sidenote: Nota de fidelitate Coniugis, qualiter Alcesta\n      vxor Ameti, vt maritum suum viuificaret, seipsam morti\n      spontanee subegit.]\n  Sek in his bedd, that every day\n  Men waiten whan he scholde deie,\n  As sche which wolde thonk deserve,\n  With Sacrifice unto Minerve,\n  To wite ansuere of the goddesse\n  Hou that hir lord of his seknesse,\n  Wherof he was so wo besein,\n  Recovere myhte his hele ayein.\n  Lo, thus sche cride and thus sche preide,\n  Til ate laste a vois hir seide,\n  That if sche wolde for his sake\n  And deie hirself, he scholde live.\n  Of this ansuere Alceste hath yive[1093]\n  Unto Minerve gret thonkinge,\n  So that hir deth and his livinge\n  Sche ches with al hire hole entente,\n  And thus acorded hom sche wente.\n  Into the chambre and whan sche cam,\n  Hire housebonde anon sche nam\n  In bothe hire Armes and him kiste,\n  And therupon withinne a throwe\n  This goode wif was overthrowe[1094]\n  And deide, and he was hool in haste.\n  So mai a man be reson taste,\n  Hou next after the god above\n  The trouthe of wommen and the love,\n  In whom that alle grace is founde,\n  Is myhtiest upon this grounde\n  And most behovely manyfold.\n  The tale of his opinion:\n  Bot for final conclusion\n  What strengest is of erthli thinges,\n  The wyn, the wommen or the kinges,\n  He seith that trouthe above hem alle\n  Is myhtiest, hou evere it falle.\n  The trouthe, hou so it evere come,\n  Mai for nothing ben overcome;\n  It mai wel soffre for a throwe,\n  The proverbe is, who that is trewe,\n  Him schal his while nevere rewe:\n  For hou so that the cause wende,\n  The trouthe is schameles ate ende,\n  Bot what thing that is troutheles,\n  It mai noght wel be schameles,\n  And schame hindreth every wyht:\n  So proveth it, ther is no myht\n  Withoute trouthe in no degre.\n  Zorobabel was most commended,\n  Wherof the question was ended,\n  And he resceived hath his mede\n  For trouthe, which to mannes nede\n  Is most behoveliche overal.\n  Forthi was trouthe in special\n  The ferste point in observance\n  Betake unto the governance[1095]\n  Of Alisandre, as it is seid:\n  Of every kinges regiment,\n  As thing which most convenient\n  Is forto sette a king in evene\n  Bothe in this world and ek in hevene.\n                 [Sidenote: [THE SECOND POINT OF POLICY. LIBERALITY.]]\n  viii. _Absit Auaricia, ne tangat regia corda,_\n          _Eius enim spoliis excoriatur humus._[1097]\n        _Fama colit largum volitans per secula Regem,_\n          _Dona tamen licitis sunt moderanda modis._\n    Next after trouthe the secounde,\n  In Policie as it is founde,\n      [Sidenote: Hic tractat de regie maiestatis secunda Policia,\n      quam Aristotiles largitatem vocat: cuius virtute non solum\n      propulsata Auaricia Regis nomen magnificum extollitur,\n      set et sui subditi omni[1098] diuiciarum habundancia\n      iocundiores efficiuntur.]\n  Which serveth to the worldes fame\n  In worschipe of a kinges name,\n  Largesse it is, whos privilegge\n  The worldes good was ferst comune,\n  Bot afterward upon fortune\n  Was thilke comun profit cessed:\n  For whan the poeple stod encresced\n  And the lignages woxen grete,\n  Anon for singulier beyete\n  Drouh every man to his partie;\n  Wherof cam in the ferste envie\n  With gret debat and werres stronge,\n  Til noman wiste who was who,\n  Ne which was frend ne which was fo.\n  Til ate laste in every lond\n  Withinne hemself the poeple fond\n  That it was good to make a king,\n  Which mihte appesen al this thing\n  And yive riht to the lignages\n  In partinge of here heritages\n  And ek of al here other good;\n  The king upon his Regalie,\n  As he which hath to justifie\n  The worldes good fro covoitise.\n  So sit it wel in alle wise\n  A king betwen the more and lesse[1099]\n  To sette his herte upon largesse\n  Toward himself and ek also\n  Toward his poeple; and if noght so,\n  That is to sein, if that he be\n  And of his poeple take and pile,[1100]\n  Largesse be no weie of skile\n  It mai be seid, bot Avarice,\n  Which in a king is a gret vice.\n    A king behoveth ek to fle\n  The vice of Prodegalite,\n  That he mesure in his expence\n  So kepe, that of indigence\n  He mai be sauf: for who that nedeth,\n  In al his werk the worse he spedeth.                            2030\n      [Sidenote: Nota super hoc quod Aristotiles Alexandrum\n      exemplificauit de exaccionibus Regis Chaldeorum.]\n  As Aristotle upon Chaldee\n  Ensample of gret Auctorite\n  Unto king Alisandre tauhte\n  Of thilke folk that were unsauhte\n  Toward here king for his pilage:\n  Wherof he bad, in his corage\n  That he unto thre pointz entende,\n  Wher that he wolde his good despende.\n  Ferst scholde he loke, hou that it stod,\n  The yiftes whiche he wolde yive;\n  So myhte he wel the betre live:\n  And ek he moste taken hiede[1101]\n  If ther be cause of eny nede,\n  Which oghte forto be defended,\n  Er that his goodes be despended:\n  He mot ek, as it is befalle,\n  Amonges othre thinges alle\n  Se the decertes of his men;\n  And of astat and of merite,\n  He schal hem largeliche aquite,\n  Or for the werre, or for the pes,\n  That non honour falle in descres,\n  Which mihte torne into defame,\n  Bot that he kepe his goode name,\n  So that he be noght holde unkinde.\n  For in Cronique a tale I finde,\n  Which spekth somdiel of this matiere,\n  Hierafterward as thou schalt hiere.                             2060\n                     [Sidenote: [TALE OF JULIUS AND THE POOR KNIGHT.]]\n    In Rome, to poursuie his riht,\n  Ther was a worthi povere kniht,\n      [Sidenote: Hic secundum gesta Iulii exemplum ponit,\n      qualiter Rex suorum militum, quos probos agnouerit,\n      indigenciam largitatis sue beneficiis releuare[1102]\n      tenetur.]\n  Which cam al one forto sein\n  His cause, when the court was plein,\n  Wher Julius was in presence.\n  And for him lacketh of despence,\n  Ther was with him non advocat\n  To make ple for his astat.\n  Bot thogh him lacke forto plede,\n  He wiste wel his pours was povere,\n  Bot yit he thoghte his riht recovere,\n  And openly poverte alleide,\n  To themperour and thus he seide:\n  \u2018O Julius, lord of the lawe,\n  Behold, mi conseil is withdrawe\n  For lacke of gold: do thin office[1103]\n  After the lawes of justice:[1104]\n  Help that I hadde conseil hiere\n  And Julius with that anon\n  Assigned him a worthi on,\n  Bot he himself no word ne spak.\n  This kniht was wroth and fond a lak\n  In themperour, and seide thus:\n  \u2018O thou unkinde Julius,\n  Whan thou in thi bataille were\n  Up in Aufrique, and I was there,\n  Mi myht for thi rescousse I dede\n  Thou wost what woundes ther I hadde:\n  Bot hier I finde thee so badde,\n  That thee ne liste speke o word[1105]\n  Thin oghne mouth, nor of thin hord\n  To yive a florin me to helpe.\n  Hou scholde I thanne me beyelpe\n  Fro this dai forth of thi largesse,\n  Whan such a gret unkindenesse\n  Is founde in such a lord as thou?\u2019\n  That al was soth which he him tolde;\n  And for he wolde noght ben holde\n  Unkinde, he tok his cause on honde,\n  And as it were of goddes sonde,\n  He yaf him good ynouh to spende\n  For evere into his lives ende.[1106]\n  And thus scholde every worthi king\n  Take of his knihtes knowleching,\n  Whan that he syh thei hadden nede,\n  Bot othre, whiche have noght deserved\n  Thurgh vertu, bot of japes served,\n  A king schal noght deserve grace,\n  Thogh he be large in such a place.\n                                 [Sidenote: [ANTIGONUS AND CINICHUS.]]\n    It sit wel every king to have\n  Discrecion, whan men him crave,\n      [Sidenote: Hic ponit exemplum de Rege Antigono, qualiter\n      dona regia secundum maius et minus equa discrecione\n      moderanda sunt.]\n  So that he mai his yifte wite:\n  Wherof I finde a tale write,\n  Hou Cinichus a povere kniht\n  Preide of his king Antigonus.\n  The king ansuerde to him thus,[1107]\n  And seide hou such a yifte passeth\n  His povere astat: and thanne he lasseth,\n  And axeth bot a litel peny,\n  If that the king wol yive him eny.\n  The king ansuerde, it was to smal\n  For him, which was a lord real;[1108]\n  To yive a man so litel thing\n    Be this ensample a king mai lere\n  That forto yive is in manere:\n  For if a king his tresor lasseth\n  Withoute honour and thonkles passeth,\n  Whan he himself wol so beguile,\n  I not who schal compleigne his while,\n  Ne who be rihte him schal relieve.\n  Bot natheles this I believe,\n  To helpe with his oghne lond\n  To sette upon necessite;\n      [Sidenote: Nota hic quod Regius status a suis fidelibus\n      omni fauore supportandus est.]\n  And ek his kinges realte\n  Mot every liege man conforte,\n  With good and bodi to supporte,\n  Whan thei se cause resonable:\n  For who that is noght entendable\n  To holde upriht his kinges name,\n  Him oghte forto be to blame.\n    Of Policie and overmore\n      [Sidenote: Nota hic secundum Aristotilem,[1110] qualiter\n      Principum Prodegalitas paupertatem inducit communem.]\n  So as the Philosophre tolde,\n  A king after the reule is holde\n  To modifie and to adresce\n  Hise yiftes upon such largesce\n      [Sidenote: Seneca.[1111] Sic aliis benefacito, vt tibi non\n      noceas.]\n  That he mesure noght excede:\n  For if a king falle into nede,\n  It causeth ofte sondri thinges\n  Whiche are ungoodly to the kinges.[1112]\n  What man wol noght himself mesure,\n  Him hath forsake: and so doth he\n  That useth Prodegalite,\n  Which is the moder of poverte,\n  Wherof the londes ben deserte;\n  And namely whan thilke vice\n  Aboute a king stant in office\n  And hath withholde of his partie\n  The covoitouse flaterie,\n  Which many a worthi king deceiveth,\n  Of hem that serven to the glose.\n  For thei that cunnen plese and glose,\n  Ben, as men tellen, the norrices\n  Unto the fostringe of the vices,\n  Wherof fulofte natheles\n  A king is blamed gulteles.\n    A Philosophre, as thou schalt hiere,\n      [Sidenote: Nota qualiter in principum curiis adulatores\n      triplici grauitate offendunt.]\n  Spak to a king of this matiere,\n  And seide him wel hou that flatours\n  On was toward the goddes hihe,\n  That weren wrothe of that thei sihe\n  The meschief which befalle scholde\n  Of that the false flatour tolde.\n                                 [Sidenote: Secundo contra Principem.]\n  Toward the king an other was,\n  Whan thei be sleihte and be fallas\n  Of feigned wordes make him wene\n  That blak is whyt and blew is grene\n  Touchende of his condicion:\n  With manye an other vice mo,\n  Men schal noght finden on of tho\n  To groucche or speke therayein,\n  Bot holden up his oil and sein\n  That al is wel, what evere he doth;\n  And thus of fals thei maken soth,\n  So that here kinges yhe is blent\n  And wot not hou the world is went.[1113]\n  The thridde errour is harm comune,\n  With which the poeple mot commune                               2200\n  Of wronges that thei bringen inne:\n  And thus thei worchen treble sinne,\n  That ben flatours aboute a king.\n  Ther myhte be no worse thing\n  Aboute a kinges regalie,\n  Thanne is the vice of flaterie.\n    And natheles it hath ben used,\n  That it was nevere yit refused\n  As forto speke in court real;\n  And mai noght longe be forbore.\n  Bot whan this vice of hem is bore,\n  That scholden the vertus forthbringe,\n  And trouthe is torned to lesinge,\n  It is, as who seith, ayein kinde,\n  Wherof an old ensample I finde.\n                         [Sidenote: [TALE OF DIOGENES AND ARISTIPPUS]]\n    Among these othre tales wise\n  Of Philosophres, in this wise\n      [Sidenote: [1115]Hic contra vanitates adulantum loquitur,\n      et narrat quod cum Arisippus de Cartagine Philosophus\n      scole studium relinquens sui Principis obsequio in magnis\n      adulacionibus pre ceteris carior assistebat, accidit vt\n      ipse quodam die Diogenem Philosophum nuper socium suum,\n      virum tam moribus quam sciencia probatissimum, herbas ad\n      olera sua collectas lauantem ex casu ad ripam inuenit: cui\n      ait, \u2018O Diogenes, vere si tu sicut et ego Principi tuo\n      placere scires, huiusmodi herbas aut colligere aut lauare\n      tibi minime indigeret.\u2019 Cui alter respondit, \u2018O Arisippe,\n      certe et si tu sicut et ego olera tua colligere et lauare\n      scires, principem tuum ob inanis glorie cupiditatem\n      blandiri nullatenus deberes.\u2019]\n  I rede, how whilom tuo ther were,\n  Unto Athenes fro Cartage\n  Here frendes, whan thei were of Age,\n  Hem sende; and ther thei stoden longe,\n  Til thei such lore have underfonge,\n  That in here time thei surmonte\n  Alle othre men, that to acompte\n  Of hem was tho the grete fame.\n  The ferste of hem his rihte name\n  Was Diogenes thanne hote,\n  His felaw Arisippus hyhte,\n  Which mochel couthe and mochel myhte.\n  Bot ate laste, soth to sein,\n  Thei bothe tornen hom ayein\n  Unto Cartage and scole lete.\n  This Diogenes no beyete\n  Of worldes good or lasse or more\n  Ne soghte for his longe lore,\n  Bot tok him only forto duelle\n  His hous was nyh to the rivere\n  Besyde a bregge, as thou schalt hiere.\n  Ther duelleth he to take his reste,[1116]\n  So as it thoghte him for the beste,\n  To studie in his Philosophie,\n  As he which wolde so defie\n  The worldes pompe on every syde.\n    Bot Arisippe his bok aside\n  Hath leid, and to the court he wente,\n  With flaterie and wordes softe[1117]\n  He caste, and hath compassed ofte\n  Hou he his Prince myhte plese;\n  And in this wise he gat him ese\n  Of vein honour and worldes good.\n  The londes reule upon him stod,\n  The king of him was wonder glad,\n  And all was do, what thing he bad,\n  Bothe in the court and ek withoute.\n  His pourpos of the worldes werk,\n  Which was ayein the stat of clerk,[1118]\n  So that Philosophie he lefte\n  And to richesse himself uplefte:\n  Lo, thus hadde Arisippe his wille.\n    Bot Diogenes duelte stille\n  At home and loked on his bok:\n  He soghte noght the worldes crok\n  For vein honour ne for richesse,\n  He sette to be vertuous;\n  And thus withinne his oghne hous\n  He liveth to the sufficance\n  Of his havinge. And fell per chance,\n  This Diogene upon a day,\n  And that was in the Monthe of May,\n  Whan that these herbes ben holsome,\n  He walketh forto gadre some\n  In his gardin, of whiche his joutes\n  Whanne he hath gadred what him liketh,\n  He satte him thanne doun and pyketh,[1119]\n  And wyssh his herbes in the flod\n  Upon the which his gardin stod,\n  Nyh to the bregge, as I tolde er.\n  And hapneth, whil he sitteth ther,\n  Cam Arisippes be the strete\n  With manye hors and routes grete,\n  And straght unto the bregge he rod,\n  For as he caste his yhe nyh,\n  His felaw Diogene he syh,\n  And what he dede he syh also,\n  Wherof he seide to him so:[1120]\n    \u2018O Diogene, god thee spede.\n  It were certes litel nede\n  To sitte there and wortes pyke,\n  If thou thi Prince couthest lyke,\n  So as I can in my degre.\u2019\n  \u2018If that thou couthist, so as I,\n  Thi wortes pyke, trewely\n  It were als litel nede or lasse,\n  That thou so worldly wolt compasse\n  With flaterie forto serve,\n  Wherof thou thenkest to deserve\n  Thi princes thonk, and to pourchace\n  Hou thou myht stonden in his grace,\n  For getinge of a litel good.\n  Reson, thou myht be reson deeme\n  That so thi prince forto queeme\n  Is noght to reson acordant,\n  Bot it is gretly descordant\n  Unto the Scoles of Athene.\u2019\n  Lo, thus ansuerde Diogene\n  Ayein the clerkes flaterie.\n    Bot yit men sen thessamplerie[1121]\n  Of Arisippe is wel received,\n  Office in court and gold in cofre\n  Is nou, men sein, the philosophre\n  Which hath the worschipe in the halle;\n  Bot flaterie passeth alle\n  In chambre, whom the court avanceth;\n  For upon thilke lot it chanceth\n  To be beloved nou aday.\n  *I not if it be ye or nay,\n  Bot as the comun vois it telleth;[1122]\n  *I not if it be ye or nay.\n    How Dante the poete answerde[1124]\n      [Sidenote: Nota exemplum cuiusdam poete de Ytalia, qui\n      Dante vocabatur.]\n  Upon a strif bitwen hem tuo\n  He seide him, \u2018Ther ben many mo[1125]\n  Of thy servantes than of myne.\n  For the poete of his covyne\n  Hath non that wol him clothe and fede,\n  But a flatour may reule and lede\n  A king with al his loun aboute.\u2019\n  So stant the wise man in doute\n  Of hem that to folie drawe:\n  And as the comune vois it telleth,\n  Wher now that flaterie duelleth\n  In every lond etc. (_as_ 2331 ff.)\n  In eny lond under the Sonne,[1126]\n  Ther is ful many a thing begonne\n  Which were betre to be left;\n  That hath be schewed nou and eft.\n    Bot if a Prince wolde him reule[1127]\n  Of the Romeins after the reule,\n  In thilke time as it was used,[1128]\n  This vice scholde be refused,\n  Wherof the Princes ben assoted.\n  Bot wher the pleine trouthe is noted,                           2340\n  Ther may a Prince wel conceive,\n  That he schal noght himself deceive,\n  Of that he hiereth wordes pleine;\n  For him thar noght be reson pleigne,\n  That warned is er him be wo.\n  And that was fully proeved tho,\n  Whan Rome was the worldes chief,\n  The Sothseiere tho was lief,\n  Which wolde noght the trouthe spare,\n  Bot with hise wordes pleine and bare                            2350\n  To Themperour hise sothes tolde,\n  As in Cronique is yit withholde,[1129]\n  Hierafterward as thou schalt hiere\n  Acordende unto this matiere.\n    To se this olde ensamplerie,\n  That whilom was no flaterie\n      [Sidenote: [1130]Hic narrat super eodem, qualiter nuper Romanorum\n      Imperator, cum ipse triumphator in hostes a bello Rome\n      rediret, tres sibi laudes in signum sui triumphi precipue\n      debebantur: primo quatuor equi albissimi currum in quo\n      sedebat veherent, secundo tunica Iovis pro tunc indueretur,\n      tercio sui captiui prope currum ad vtrumque latus cathenati\n      deambularent. Set ne tanti honoris adulacio eius animum\n      in superbiam extolleret, quidam scurra linguosus iuxta\n      ipsum in curru sedebat, qui quasi continuatis vocibus\n      improperando ei dixit, \u2018Notheos,\u2019 hoc est nosce teipsum,\n      \u2018quia si hodie fortuna[1133] tibi prospera fuerit,[1134]\n      cras forte[1135] versa rota mutabilis aduersabitur.\u2019]\n  Toward the Princes wel I finde;\n  Wherof so as it comth to mynde,\n  Mi Sone, a tale unto thin Ere,\n  Whil that the worthi princes were                               2360\n  At Rome, I thenke forto tellen.\n  For whan the chances so befellen\n  That eny Emperour as tho[1131]\n  Victoire hadde upon his fo,\n  And so forth cam to Rome ayein,\n  Of treble honour he was certein,\n  Wherof that he was magnefied.\n  The ferste, as it is specefied,\n  Was, whan he cam at thilke tyde,\n  The Charr in which he scholde ryde                              2370\n  Foure whyte Stiedes scholden drawe;\n  Of Jupiter be thilke lawe\n  The Cote he scholde were also;\n  Hise prisoners ek scholden go\n  Endlong the Charr on eyther hond,\n  And alle the nobles of the lond[1132]\n  Tofore and after with him come\n  Ridende and broghten him to Rome,\n  In thonk of his chivalerie\n  And that was schewed forth withal;\n  Wher he sat in his Charr real,\n  Beside him was a Ribald set,\n  Which hadde hise wordes so beset,[1136]\n  To themperour in al his gloire\n  He seide, \u2018Tak into memoire,\n  For al this pompe and al this pride\n  Bot know thiself, what so befalle.\n  Thing which men wende siker stonde:\n  Thogh thou victoire have nou on honde,\n  Fortune mai noght stonde alway;\n  The whiel per chance an other day\n  Mai torne, and thou myht overthrowe;\n  Ther lasteth nothing bot a throwe.\u2019\n    With these wordes and with mo\n  This Ribald, which sat with him tho,\n  To Themperour his tale tolde:\n  Or were it evel or were it good,\n  So pleinly as the trouthe stod,\n  He spareth noght, bot spekth it oute;\n  And so myhte every man aboute\n  The day of that solempnete\n  His tale telle als wel as he\n  To Themperour al openly.\n  And al was this the cause why;\n  That whil he stod in that noblesse,[1137]\n  With suche wordes as he herde.\n                             [Sidenote: [THE EMPEROR AND HIS MASONS.]]\n    Lo nou, hou thilke time it ferde[1138]\n  Toward so hih a worthi lord:\n      [Sidenote: Hic eciam contra adulacionem scribit quod\n      primo die quo nuper Imperator intronizatus extitit,\n      latomi sui ab ipso constanter peterent, de quali lapide\n      sue sepulture tumulum fabricarent; vt sic futuram mortem\n      commemorans vanitates huius seculi transitorias facilius\n      reprimeret.[1139]]\n  For this I finde ek of record,\n  Which the Cronique hath auctorized.\n  What Emperour was entronized,\n  The ferste day of his corone,\n  Wher he was in his real Throne\n  And hield his feste in the paleis\n  With al the lust that mai be gete,\n  Whan he was gladdest at his mete,\n  And every menstral hadde pleid,\n  And every Disour hadde seid[1140]\n  What most was plesant to his Ere,\n  Than ate laste comen there\n  Hise Macons, for thei scholden crave\n  Wher that he wolde be begrave,[1141]\n  And of what Ston his sepulture\n  Thei scholden make, and what sculpture                          2430\n  He wolde ordeine therupon.\n    Tho was ther flaterie non\n  The worthi princes to bejape;\n  The thing was other wise schape[1142]\n  With good conseil; and otherwise\n  Thei were hemselven thanne wise,\n  And understoden wel and knewen.\n  Whan suche softe wyndes blewen\n  Of flaterie into here Ere,\n  Thei setten noght here hertes there;                            2440\n  Bot whan thei herden wordes feigned,\n  The pleine trouthe it hath desdeigned\n  Of hem that weren so discrete.\n  So tok the flatour no beyete[1143]\n  Of him that was his prince tho:\n  And forto proven it is so,\n  A tale which befell in dede\n  In a Cronique of Rome I rede.\n    Cesar upon his real throne\n      [Sidenote: Hic inter alia gesta Cesaris narrat vnum\n      exemplum precipue contra illos qui, cum in aspectu\n      principis aliis sapienciores apparere vellent, quandoque\n      tamen simulate sapiencie talia committunt, per que ceteris\n      stulciores in fine comprobantur.]\n  And was hyest in al his pris,\n  A man, which wolde make him wys,\n  Fell doun knelende in his presence,\n  And dede him such a reverence,\n  As thogh the hihe god it were:\n  Men hadden gret mervaille there\n  Of the worschipe which he dede.\n  This man aros fro thilke stede,\n  And forth with al the same tyde\n  He set him doun as pier and pier,[1145]\n  And seide, \u2018If thou that sittest hier\n  Art god, which alle thinges myht,\n  Thanne have I do worschipe ariht[1146]\n  As to the god; and other wise,\n  If thou be noght of thilke assisse,\n  Bot art a man such as am I,\n  Than mai I sitte faste by,\n  For we be bothen of o kinde.\u2019[1147]\n    Cesar ansuerde and seide, \u2018O blinde,                          2470\n  Thou art a fol, it is wel sene\n  Upon thiself: for if thou wene\n  I be a god, thou dost amys\n  To sitte wher thou sest god is;\n  And if I be a man, also\n  Thou hast a gret folie do,\n  Whan thou to such on as schal deie\n  The worschipe of thi god aweie\n  Hast yoven so unworthely.\n  Thou art noght wys.\u2019 And thei that herde\n  Hou wysly that the king ansuerde,\n  It was to hem a newe lore;\n  Wherof thei dradden him the more,\n  And broghten nothing to his Ere,\n  Bot if it trouthe and reson were.[1148]\n  So be ther manye, in such a wise\n  And al is verray flaterie\n    The kinde flatour can noght love\n  Bot forto bringe himself above;\n      [Sidenote: Nota, qualiter isti circa Principem adulatores\n      pocius a Curia expelli, quam ad regie maiestatis munera\n      acceptari, Policia suadente deberent.]\n  For hou that evere his maister fare,\n  So that himself stonde out of care,\n  Him reccheth noght: and thus fulofte\n  Deceived ben with wordes softe\n  The kinges that ben innocent.\n  Wherof as for chastiement\n  The wise Philosophre seide,\n  What king that so his tresor leide                              2500\n  Upon such folk, he hath the lesse,\n  And yit ne doth he no largesse,\n  Bot harmeth with his oghne hond\n  Himself and ek his oghne lond,\n  And that be many a sondri weie.\n  Wherof if that a man schal seie,\n  As forto speke in general,\n  Wher such thing falleth overal\n  That eny king himself misreule,\n  In special a cause sette,\n  Which is and evere hath be the lette\n  In governance aboute a king\n  Upon the meschief of the thing,\n  And that, he seith, is Flaterie.\n  Wherof tofore as in partie\n  What vice it is I have declared;\n  For who that hath his wit bewared\n  Upon a flatour to believe,\n  His goode world, it is most fro.\n  And forto proeven it is so\n  Ensamples ther ben manyon,\n  Of whiche if thou wolt knowen on,\n  It is behovely forto hiere\n  What whilom fell in this matiere.\n    Among the kinges in the bible\n  I finde a tale, and is credible,\n      [Sidenote: Hic loquitur vlterius de consilio adulantum,\n      quorum fabulis principis aures organizate veritatis auditum\n      capere nequiunt. Et narrat exemplum de Rege Achab, qui\n      pro eo quod ipse prophecias fidelis Michee recusauit\n      blandiciisque adulantis[1150] Zedechie adhesit, Rex Sirie\n      Benedab in campo bellator ipsum diuino iudicio deuictum\n      interfecit.]\n  Of him that whilom Achab hihte,\n  Bot who that couthe glose softe\n  And flatre, suche he sette alofte\n  In gret astat and made hem riche;\n  Bot thei that spieken wordes liche\n  To trouthe and wolde it noght forbere,\n  For hem was non astat to bere,\n  The court of suche tok non hiede.\n  Til ate laste upon a nede,\n  That Benedab king of Surie\n  Which Ramoth Galaath was hote,\n  Hath sesed; and of that riote\n  He tok conseil in sondri wise,\n  Bot noght of hem that weren wise.\n  And natheles upon this cas\n  To strengthen him, for Josaphas,[1152]\n  Which thanne was king of Judee,\n  He sende forto come, as he\n  Which thurgh frendschipe and alliance\n  For Joram Sone of Josaphath\n  Achabbes dowhter wedded hath,\n  Which hihte faire Godelie.\n  And thus cam into Samarie\n  King Josaphat, and he fond there\n  The king Achab: and whan thei were\n  Togedre spekende of this thing,\n  This Josaphat seith to the king,\n  Hou that he wolde gladly hiere\n  Som trew prophete in this matiere,[1153]                        2560\n  That he his conseil myhte yive\n  To what point that it schal be drive.[1154]\n    And in that time so befell,\n  Ther was such on in Irahel,\n  Which sette him al to flaterie,\n  And he was cleped Sedechie;\n  And after him Achab hath sent:\n  And he at his comandement\n  Tofore him cam, and be a sleyhte\n  Tuo large hornes set of bras,\n  As he which al a flatour was,\n  And goth rampende as a leoun\n  And caste hise hornes up and doun,\n  And bad men ben of good espeir,\n  For as the homes percen their,\n  He seith, withoute resistence,\n  So wiste he wel of his science\n  That Benedab is desconfit.\n  Hath told this tale to his lord,\n  Anon ther were of his acord\n  Prophetes false manye mo\n  To bere up oil, and alle tho\n  Affermen that which he hath told,\n  Wherof the king Achab was bold\n  And yaf hem yiftes al aboute.\n  And hield fantosme al that he herde,\n  If ther were eny other man,\n  The which of prophecie can,\n  To hiere him speke er that thei gon.\n  Quod Achab thanne, \u2018Ther is on,[1155]\n  A brothell, which Micheas hihte;\n  Bot he ne comth noght in my sihte,\n  For he hath longe in prison lein.\n  Him liketh nevere yit to sein[1156]\n  A goodly word to mi plesance;\n  He schal come oute, and thanne he may\n  Seie as he seide many day;\n  For yit he seide nevere wel.\u2019\n  Tho Josaphat began somdel\n  To gladen him in hope of trouthe,\n  And bad withouten eny slouthe\n  That men him scholden fette anon.\n  And thei that weren for him gon,\n  Whan that thei comen wher he was,[1157]\n  The manere hou that Sedechie\n  Declared hath his prophecie;\n  And therupon thei preie him faire\n  That he wol seie no contraire,\n  Wherof the king mai be desplesed,\n  For so schal every man ben esed,\n  And he mai helpe himselve also.\n    Micheas upon trouthe tho\n  His herte sette, and to hem seith,[1158]\n  And of non other feigned thing,\n  That wol he telle unto his king,[1159]\n  Als fer as god hath yove him grace.\n  Thus cam this prophete into place\n  Wher he the kinges wille herde;\n  And he therto anon ansuerde,\n  And seide unto him in this wise:\n  \u2018Mi liege lord, for mi servise,\n  Which trewe hath stonden evere yit,\n  Bot for al that I schal noght glose\n  Of trouthe als fer as I suppose;\n  And as touchende of this bataille,[1160]\n  Thou schalt noght of the sothe faile.\n  For if it like thee to hiere,\n  As I am tauht in that matiere,\n  Thou miht it understonde sone;[1161]\n  Bot what is afterward to done\n  Avise thee, for this I sih.\n  Wher al the world me thoghte stod,[1162]\n  And there I herde and understod\n  The vois of god with wordes cliere\n  Axende, and seide in this manere:\n  \u201cIn what thing mai I best beguile\n  The king Achab?\u201d And for a while\n  Upon this point thei spieken faste.\n  Tho seide a spirit ate laste,\n  \u201cI undertake this emprise.\u201d\n  \u201cI schal,\u201d quod he, \u201cdeceive and lye\n  With flaterende prophecie\n  In suche mouthes as he lieveth.\u201d\n  And he which alle thing achieveth\n  Bad him go forth and don riht so.\n  And over this I sih also\n  The noble peple of Irahel[1163]\n  Dispers as Schep upon an hell,\n  Withoute a kepere unarraied:\n  And as thei wente aboute astraied,                              2660\n  I herde a vois unto hem sein,\n  \u201cGoth hom into your hous ayein,\n  Til I for you have betre ordeigned.\u201d\u2019\n    Quod Sedechie, \u2018Thou hast feigned\n  This tale in angringe of the king.\u2019\n  And in a wraththe upon this thing\n  He smot Michee upon the cheke;\n  The king him hath rebuked eke,\n  And every man upon him cride:\n  Ayein and into prison lad,\n  For so the king himselve bad.\n  The trouthe myhte noght ben herd;\n  Bot afterward as it hath ferd,\n  The dede proveth his entente:\n  Achab to the bataille wente,\n  Wher Benedab for al his Scheld\n  Him slouh, so that upon the feld\n  His poeple goth aboute astray.\n  So doth that thei no meschief have;\n  Here king was ded and thei ben save,\n  And hom ayein in goddes pes\n  Thei wente, and al was founde les\n  That Sedechie hath seid tofore.\n    So sit it wel a king therfore\n  To loven hem that trouthe mene;\n  That flaterie is nothing worth.[1164]\n  As forto speken overmore[1165]\n  After the Philosophres lore,\n  The thridde point of Policie\n  I thenke forto specifie\n                     [Sidenote: [THE THIRD POINT OF POLICY. JUSTICE.]]\n  ix. _Propter transgressos leges statuuntur in orbe,_\n        _Ut viuant iusti Regis honore viri._\n      _Lex sine iusticia populum sub principis vmbra_\n        _Deuiat, vt rectum nemo videbit iter._\n    What is a lond wher men ben none?\n  What ben the men whiche are al one\n      [Sidenote: Hic tractat de tercia Principum regiminis[1166]\n      Policia, que Iusticia nominata est, cuius condicio legibus\n      incorrupta vnicuique quod suum est equo pondere distribuit.]\n  Withoute a kinges governance?\n  What is a king in his ligance,\n  Wher that ther is no lawe in londe?\n  Bot if the jugges weren trewe?\n  These olde worldes with the newe\n  Who that wol take in evidence,\n  Ther mai he se thexperience,\n  What thing it is to kepe lawe,\n  Thurgh which the wronges ben withdrawe\n  And rihtwisnesse stant commended,\n  Wherof the regnes ben amended.\n  For wher the lawe mai comune\n  The lordes forth with the commune,[1167]                        2710\n  Ech hath his propre duete;\n  And ek the kinges realte\n  Of bothe his worschipe underfongeth,\n  To his astat as it belongeth,\n  Which of his hihe worthinesse\n  Hath to governe rihtwisnesse,\n  As he which schal the lawe guide.\n  And natheles upon som side\n  His pouer stant above the lawe,\n  The forfet of a mannes lif;\n  But thinges whiche are excessif\n  Ayein the lawe, he schal noght do\n  For love ne for hate also.\n    The myhtes of a king ben grete,\n  Bot yit a worthi king schal lete\n      [Sidenote: Imperatoriam maiestatem non solum armis, set\n      eciam legibus oportet esse armatam.]\n  Of wrong to don, al that he myhte;\n  For he which schal the poeple ryhte,\n  It sit wel to his regalie\n  Towardes god in his degre:\n  For his astat is elles fre\n  Toward alle othre in his persone,\n  Save only to the god al one,\n  Which wol himself a king chastise,\n  Wher that non other mai suffise.\n  So were it good to taken hiede\n  That ferst a king his oghne dede\n  Betwen the vertu and the vice\n  Redresce, and thanne of his justice                             2740\n  So sette in evene the balance\n  Towardes othre in governance,\n  That to the povere and to the riche\n  Hise lawes myhten stonde liche,\n  He schal excepte no persone.\n  Bot for he mai noght al him one\n  In sondri places do justice,[1168]\n  He schal of his real office\n  With wys consideracion\n  Of suche jugges as ben lerned,\n  So that his poeple be governed\n  Be hem that trewe ben and wise.\n  For if the lawe of covoitise\n  Be set upon a jugges hond,\n  Wo is the poeple of thilke lond,\n  For wrong mai noght himselven hyde:\n  Bot elles on that other side,\n  If lawe stonde with the riht,\n  The poeple is glad and stant upriht.                            2760\n  Wher as the lawe is resonable,\n  The comun poeple stant menable,[1170]\n  And if the lawe torne amis,\n  The poeple also mistorned is.\n    And in ensample of this matiere\n      [Sidenote: Nota hic de iusticia Maximini Imperatoris, qui\n      cum alicuius prouincie custodem sibi substituere volebat,\n      primo de sui nominis fama proclamacione facta ipsius\n      condicionem diligencius inuestigabat.]\n  Of Maximin a man mai hiere,\n  Of Rome which was Emperour,\n  That whanne he made a governour\n  Be weie of substitucion\n  He wolde ferst enquere his name,\n  And let it openly proclame\n  What man he were, or evel or good.\n  And upon that his name stod\n  Enclin to vertu or to vice,[1171]\n  So wolde he sette him in office,\n  Or elles putte him al aweie.\n  Thus hield the lawe his rihte weie,\n  Which fond no let of covoitise:\n  As be ensample thou myht rede;\n  And hold it in thi mynde, I rede.\n    In a Cronique I finde thus,\n  Hou that Gayus Fabricius,\n  Which whilom was Consul of Rome,\n      [Sidenote: Hic ponit exemplum de iudicibus incorruptis. Et\n      narrat qualiter Gayus Fabricius nuper Rome Consul aurum\n      a Sampnitibus sibi oblatum renuit, dicens quod nobilius\n      est aurum possidentes dominio subiugare, quam ex auri\n      cupiditate dominii libertatem amittere.]\n  Be whom the lawes yede and come,\n  Whan the Sampnites to him broghte\n  To don hem favour in the lawe,\n  Wherof in alle mennes lok\n  A part up in his hond he tok,[1172]\n  Which to his mouth in alle haste\n  He putte, it forto smelle and taste,[1173]\n  And to his yhe and to his Ere,\n  Bot he ne fond no confort there:\n  And thanne he gan it to despise,\n  And tolde unto hem in this wise:\n  \u2018I not what is with gold to thryve,\n  Fynt savour ne delit therinne.\n  So is it bot a nyce Sinne\n  Of gold to ben to covoitous;\n  Bot he is riche and glorious,\n  Which hath in his subjeccion\n  Tho men whiche in possession[1174]\n  Ben riche of gold, and be this skile;\n  For he mai aldai whan he wile,\n  Or be hem lieve or be hem lothe,\n  Lo, thus he seide, and with that word\n  He threw tofore hem on the bord\n  The gold out of his hond anon,\n  And seide hem that he wolde non:[1175]\n  So that he kepte his liberte\n  To do justice and equite,\n  Withoute lucre of such richesse.\n    Ther be nou fewe of suche, I gesse;\n  For it was thilke times used,\n  Which was noght frend to comun riht;\n  Bot thei that wolden stonde upriht\n  For trouthe only to do justice\n  Preferred were in thilke office\n  To deme and jugge commun lawe:\n  Which nou, men sein, is al withdrawe.\n  To sette a lawe and kepe it noght\n  Ther is no comun profit soght;\n  Bot above alle natheles\n  Is good to kepe for the beste,\n  For that set alle men in reste.\n    The rihtful Emperour Conrade\n      [Sidenote: Hic narrat de iusticia nuper Conradi\n      Imperatoris, cuius tempore alicuius reuerencia persone,\n      aliqua seu precum interuencione quacunque vel auri\n      redempcione, legum Statuta commutari seu redimi nullatenus\n      potuerunt.]\n  To kepe pes such lawe made,\n  That non withinne the cite\n  In destorbance of unite\n  Dorste ones moeven a matiere.\n  For in his time, as thou myht hiere,\n  What point that was for lawe set\n  To what persone that it were.\n  And this broghte in the comun fere,\n  Why every man the lawe dradde,\n  For ther was non which favour hadde.\n                                [Sidenote: [THE CONSUL CARMIDOTIRUS.]]\n    So as these olde bokes sein,\n  I finde write hou a Romein,\n      [Sidenote: Nota exemplum de constancia iudicis; vbi narrat\n      de Carmidotiro Rome nuper Consule, qui cum sui statuti\n      legem nescius offendisset, Romanique super hoc penam sibi\n      remittere voluissent, ipse propria manu, vbi nullus alius\n      in ipsum vindex fuit, sui criminis vindictam executus est.]\n  Which Consul was of the Pretoire,\n  Whos name was Carmidotoire,\n  He sette a lawe for the pes,\n  Schal come into the conseil hous,\n  And elles as malicious\n  He schal ben of the lawe ded.\n  To that statut and to that red\n  Acorden alle it schal be so,\n  For certein cause which was tho:\n  Nou lest what fell therafter sone.[1178]\n  This Consul hadde forto done,[1179]\n  And was into the feldes ride;\n  That lordes of the conseil were,\n  And for him sende, and he cam there\n  With swerd begert, and hath foryete,[1180]\n  Til he was in the conseil sete.\n  Was non of hem that made speche,\n  Til he himself it wolde seche,\n  And fond out the defalte himselve;\n  And thanne he seide unto the tuelve,\n  Whiche of the Senat weren wise,\n  In haste that it were do.\u2019\n  And thei him seiden alle no;\n  For wel thei wiste it was no vice,\n  Whan he ne thoghte no malice,\n  Bot onliche of a litel slouthe:\n  And thus thei leften as for routhe\n  To do justice upon his gilt,\n  For that he scholde noght be spilt.\n  And whanne he sih the maner hou\n  With manfull herte, and thus he seide,\n  That Rome scholde nevere abreide\n  His heires, whan he were of dawe,\n  That here Ancestre brak the lawe.\n  Forthi, er that thei weren war,\n  Forth with the same swerd he bar\n  The statut of his lawe he kepte,[1181]\n    In other place also I rede,\n      [Sidenote: Nota quod falsi iudices mortis pena puniendi sunt.\n      Narrat enim qualiter Cambises Rex Persarum quendam iudicem\n      corruptum excoriari viuum fecit, eiusque pelle cathedram\n      iudicialem operiri constituit: ita quod filius suus super patris\n      pellem postea pro tribunali cessurus iudicii equitatem euidencius\n      memoraretur.]\n  Ne wol noght venge of lawe broke,\n  The king it hath himselven wroke.\n  The grete king which Cambises\n  Was hote, a jugge laweles\n  He fond, and into remembrance\n  He dede upon him such vengance:\n  Out of his skyn he was beflain\n  Al quyk, and in that wise slain,\n  So that his skyn was schape al meete,[1182]\n  Wher that his Sone scholde sitte.\n  Avise him, if he wolde flitte\n  The lawe for the coveitise,\n  Ther sih he redi his juise.\n    Thus in defalte of other jugge\n  The king mot otherwhile jugge,\n  To holden up the rihte lawe.\n  And forto speke of tholde dawe,\n  To take ensample of that was tho,\n  Hou that a worthi prince is holde\n  The lawes of his lond to holde,\n  Ferst for the hihe goddes sake,\n  And ek for that him is betake\n  The poeple forto guide and lede,\n  Which is the charge of his kinghede.\n    In a Cronique I rede thus\n  Of the rihtful Ligurgius,\n      [Sidenote: Hic ponit exemplum de Principibus illis, qui[1184]\n      non solum legem statuentes illam conseruant, set vt commune\n      bonum adaugeant, propriam facultatem diminuunt. Et narrat\n      quod, cum Ligurgius Athenarum princeps subditos suos[1185] in\n      omni prosperitatis habundancia divites et vnanimes congruis\n      legibus stare fecisset, volens ad vtilitatem rei publice\n      leges illas firmius obseruari, peregre proficisci se\n      finxit; set prius iuramentum solempne a legiis suis sub hac\n      forma exegit, quod ipsi vsque in reditum suum leges suas\n      nullatenus infringerent: quibus iuratis peregrinacionem\n      suam in exilium absque reditu pro perpetuo delegauit.[1186]]\n  Which of Athenis Prince was,\n  Wherof he scholde his poeple reule,\n  Hath set upon so good a reule,\n  In al this world that cite non\n  Of lawe was so wel begon\n  Forth with the trouthe of governance.\n  Ther was among hem no distance,\n  Bot every man hath his encress;\n  Ther was withoute werre pes,\n  Withoute envie love stod;\n  And noght upon the singuler\n  Ordeigned was, and the pouer\n  Of hem that weren in astat\n  Was sauf: wherof upon debat\n  Ther stod nothing, so that in reste\n  Mihte every man his herte reste.\n    And whan this noble rihtful king\n  Sih hou it ferde of al this thing,\n  Wherof the poeple stod in ese,\n  The hihe god, whos thonk he soghte,\n  A wonder thing thanne him bethoghte,\n  And schop if that it myhte be,\n  Hou that his lawe in the cite\n  Mihte afterward for evere laste.\n  And therupon his wit he caste\n  What thing him were best to feigne,\n  That he his pourpos myhte atteigne.\n    A Parlement and thus he sette,\n  In audience of grete and smale,[1187]\n  And in this wise he tolde his tale:\n  \u2018God wot, and so ye witen alle,\n  Hierafterward hou so it falle,\n  Yit into now my will hath be\n  To do justice and equite\n  In forthringe of comun profit:\n  Such hath ben evere my delit.\n  Bot of o thing I am beknowe,\n  The lawe which I tok on honde,\n  Was altogedre of goddes sonde\n  And nothing of myn oghne wit;\n  So mot it nede endure yit,\n  And schal do lengere, if ye wile.\n  For I wol telle you the skile;\n  The god Mercurius and no man[1188]\n  He hath me tawht al that I can\n  Of suche lawes as I made,\n  It was the god and nothing I,\n  Which dede al this, and nou forthi\n  He hath comanded of his grace\n  That I schal come into a place\n  Which is forein out in an yle,\n  Wher I mot tarie for a while,\n  With him to speke, as he hath bede.[1189]\n  For as he seith, in thilke stede\n  He schal me suche thinges telle,\n  That evere, whyl the world schal duelle,                        2980\n  Athenis schal the betre fare.\n  Bot ferst, er that I thider fare,\n  For that I wolde that mi lawe\n  Amonges you ne be withdrawe\n  Ther whyles that I schal ben oute,\n  Forthi to setten out of doute\n  Bothe you and me, this wol I preie,\n  With such an oth as I wol take,[1190]\n  Mi lawes forto kepe and holde.\u2019\n  Thei seiden alle that thei wolde,\n  And therupon thei swore here oth,[1191]\n  That fro the time that he goth,\n  Til he to hem be come ayein,\n  Thei scholde hise lawes wel and plein\n  In every point kepe and fulfille.\n    Thus hath Ligurgius his wille,\n  And tok his leve and forth he wente.\n  Of rihtwisnesse he dede so:\n  For after that he was ago,\n  He schop him nevere to be founde;[1193]\n  So that Athenis, which was bounde,\n  Nevere after scholde be relessed,[1194]\n  Ne thilke goode lawe cessed,\n  Which was for comun profit set.\n  And in this wise he hath it knet;\n  He, which the comun profit soghte,\n  The king, his oghne astat ne roghte;                            3010\n  To do profit to the comune,\n  He tok of exil the fortune,\n  And lefte of Prince thilke office\n  Only for love and for justice,\n  Thurgh which he thoghte, if that he myhte,\n  For evere after his deth to rihte\n  The cite which was him betake.\n  Wherof men oghte ensample take\n  The goode lawes to avance\n  The lawes have forto kepe;\n  For who that wolde take kepe\n  Of hem that ferst the lawes founde,\n  Als fer as lasteth eny bounde\n  Of lond, here names yit ben knowe:\n  And if it like thee to knowe\n  Some of here names hou thei stonde,\n  Nou herkne and thou schalt understonde.\n    Of every bienfet the merite\n      [Sidenote: Hic ad eorum laudem, qui iusticie causa leges\n      primo statuerunt, aliquorum nomina specialius commemorat.]\n  And ek fulofte it falleth so,\n  The world it wole aquite also,\n  Bot that mai noght ben evene liche:\n  The god he yifth the heveneriche,\n  The world yifth only bot a name,\n  Which stant upon the goode fame\n  Of hem that don the goode dede.\n  And in this wise double mede\n  Resceiven thei that don wel hiere;\n  After the fame as it is blowe,\n  Ther myht thou wel the sothe knowe,\n  Hou thilke honeste besinesse\n  Of hem that ferst for rihtwisnesse\n  Among the men the lawes made,\n  Mai nevere upon this erthe fade.\n  For evere, whil ther is a tunge,\n  Here name schal be rad and sunge\n  And holde in the Cronique write;\n  To speke good, as thei wel oghten,\n  Of hem that ferst the lawes soghten\n  In forthringe of the worldes pes.\n  Unto thebreus was Mo\u00efses\n  The ferste, and to thegipciens\n  Mercurius, and to Troiens\n  Ferst was Neuma Pompilius,\n  To Athenes Ligurgius\n  Yaf ferst the lawe, and to Gregois\n  And Romulus to the Romeins.\n  For suche men that ben vileins\n  The lawe in such a wise ordeigneth,[1198]\n  That what man to the lawe pleigneth,\n                               [Sidenote: [KINGS MUST KEEP THE LAWS.]]\n  Be so the jugge stonde upriht,\n  He schal be served of his riht.\n  And so ferforth it is befalle\n  That lawe is come among ous alle:\n  God lieve it mote wel ben holde,\n  For thing which is of kinges set,\n  With kinges oghte it noght be let.\n  What king of lawe takth no kepe,\n  Be lawe he mai no regne kepe.\n  Do lawe awey, what is a king?\n  Wher is the riht of eny thing,\n  If that ther be no lawe in londe?\n  This oghte a king wel understonde,\n  As he which is to lawe swore,\n  Withouten execucioun,\n  It makth a lond torne up so doun,\n  Which is unto the king a sclandre.\n  Forthi unto king Alisandre\n  The wise Philosophre bad,\n  That he himselve ferst be lad[1199]\n  Of lawe, and forth thanne overal\n  That al the wyde lond aboute\n  And thanne schal he stonde in reste.\n  For therto lawe is on the beste\n  Above alle other erthly thing,\n  To make a liege drede his king.\n  Bot hou a king schal gete him love\n  Toward the hihe god above,\n  And ek among the men in erthe,\n  This nexte point, which is the ferthe\n  Of Aristotles lore, it techeth:\n  Wherof who that the Scole secheth,                              3100\n  What Policie that it is\n  The bok reherceth after this.\n                       [Sidenote: [THE FOURTH POINT OF POLICY. PITY.]]\n  x. _Nil racionis habens vbi velle tirannica regna_\n       _Stringit, amor populi transiet exul ibi._[1201]\n     _Set Pietas, regnum que conseruabit in euum,_\n       _Non tantum populo, set placet illa deo._\n    It nedeth noght that I delate\n  The pris which preised is algate,\n      [Sidenote: Hic tractat de quarta Principum regiminis\n      Policia, que Pietas dicta est; per quam Principes erga\n      populum misericordes effecti misericordiam altissimi\n      gracius[1202] consequuntur.]\n  And hath ben evere and evere schal,\n  Wherof to speke in special,\n  It is the vertu of Pite,\n  Thurgh which the hihe mageste\n  Was stered, whan his Sone alyhte,\n  Tok of the Maide fleissh and blod.\n  Pite was cause of thilke good,\n  Wherof that we ben alle save:\n  Wel oghte a man Pite to have\n  And the vertu to sette in pris,\n  Whan he himself which is al wys\n  Hath schewed why it schal be preised.\n  Pite may noght be conterpeised\n  Of tirannie with no peis;\n  Bothe in his word and in his dede.\n    It sit wel every liege drede\n  His king and to his heste obeie,\n  And riht so be the same weie\n  It sit a king to be pitous\n  Toward his poeple and gracious\n  Upon the reule of governance,\n  So that he worche no vengance,\n  Which mai be cleped crualte.\n  Is dredfull, for he noman spareth;\n  Bot in the lond wher Pite fareth\n  The king mai nevere faile of love,\n  For Pite thurgh the grace above,\n  So as the Philosophre affermeth,[1204]\n  His regne in good astat confermeth.*\n    *Thapostle James in this wise[1205]\n  And hath not pite forth with al,\n  The doom of him which demeth al\n  He may himself fulsore drede,\n  That him schal lakke upon the nede\n  To fynde pite, whan he wolde:\n  For who that pite wol biholde,--\n  It is a poynt of Cristes lore.\n  And for to loken overmore,\n  It is bihovely, as we fynde,\n       [Sidenote: Cassodorus. Vbi regnat pietas, consolidatur regnum.]\n    Cassodre in his apprise telleth,\n  \u2018The regne is sauf, wher pite duelleth.\u2019\n      [Sidenote: Tullius. Qui pietate vincitur scutum victorie\n      merito gestabit.]\n    And Tullius his tale avoweth,[1207]\n  And seith, \u2018What king to pite boweth\n  And with pite stant overcome,\n  He hath that schield of grace nome,\n  Which to the kinges yifth victoire.\u2019\n      [Sidenote: Valerius narrat quod cum rex Alexander in\n      ira sua quendam militem morti condempnasset, et ille\n      appellauit, dixit rex, \u2018In terra nullus maior me est: ad\n      quem ergo appellas?\u2019 Respondit miles, \u2018Non a maiestate\n      tua, set a sentencia ire tue tantum ad pietatem tuam\n      appello.\u2019 Et sic rex pietate motus ipsum in misericordiam\n      benignissime suscepit.]\n    Of Alisandre in his histoire\n  I rede how he a worthi knight\n  Of sodein wraththe and nought of right                         3170*\n  Forjugged hath, and he appeleth.\n  And with that word the king quereleth,\n  And seith, \u2018Non is above me.\u2019\n  \u2018That wot I wel my lord,\u2019 quoth he;\n  \u2018Fro thy lordschipe appele I nought,\n  But fro thy wraththe in al my thought\n  To thy pitee stant myn appeel.\n  The king, which understod him wel,\n  Of pure pite yaf him grace.\n  Thus seide whilom etc. (_as_ 3137 ff.)\n      [Sidenote: Constantinus Imperator ait: \u2018Vere se dominum\n      esse comprobat, qui seruum pietatis se facit.\u2019]\n    Thus seide whilom Constantin:[1208]\n  \u2018What Emperour that is enclin\n  To Pite forto be servant,\n  He is worthi to ben a lord.\u2019\n      [Sidenote: Troianus ait, quod ipse subditos suos solite\n      pietatis fauore magis quam austeritatis rigore regere,\n      eorumque benevolenciam pocius quam timorem penes se\n      attractare proponebat.[1209]]\n    In olde bokes of record\n  This finde I write of essamplaire:[1210]\n  Troian the worthi debonaire,\n  Be whom that Rome stod governed,\n  Of that he was to familier,\n  He seide unto that conseiller,[1211]\n  That forto ben an Emperour\n  His will was noght for vein honour,                             3150\n  Ne yit for reddour of justice;\n  Bot if he myhte in his office\n  Hise lordes and his poeple plese,\n  Him thoghte it were a grettere ese\n  With love here hertes to him drawe,\n  For whan a thing is do for doute,\n  Fulofte it comth the worse aboute;\n  Bot wher a king is Pietous,[1212]\n  That mochel thrift him schal betyde,\n  Which elles scholde torne aside.*\n                          [Sidenote: [TALE OF THE JEW AND THE PAGAN.]]\n    *To do pite support and grace,[1213]\n  The Philosophre upon a place\n      [Sidenote: Hic in pietatis exemplum prout Aristotiles\n      Regi Alexandro nuper rettulit, declarans scribit qualiter\n      Iudeus pedester cum quodam pagano asinum equitante per\n      desertum itinerando ipsum de secta et fide sua strictius\n      interrogauit. Qui respondens ait: \u2018Paganus sum et\n      fides mea hec est, vt omnes vno animo diligam et penes\n      vnumquemque tempore necessitatis pietatem[1214] pro posse\n      meo excerceam.\u2019[1215] Cui Iudeus: \u2018Permitte me ergo,\n      qui lassatus itinere deficio, aliquantulum equitare, et\n      tu respectu pietatis ob meam recreacionem pedibus pro\n      tempore[1216] incedas.\u2019 Et ita factum est, vnde postea\n      paganus infra breue lassatus asino suo restitui[1217] a\n      Iudeo postulauit. At ille ait: \u2018Nequaquam: quia fides mea\n      est, vt illi qui sectam meam non credit, nocumentum[1218]\n      absque pietate prouocare debeo.\u2019 Et hiis dictis asellum\n      veloci passu coegit, et paganum a dorso illusum reliquit.\n      Quod videns paganus in terram dolens corruit, extensisque\n      in celum manibus summam iusticiam inuocabat. Postque a\n      terra exurgens, cum paulisper deambulasset, respexit in\n      quamdam vallem[1219] Iudeum a leone in mortis articulo\n      prostratum; et sic asinum suum cum gaudio resumens,\n      pietatem magis quam austeritatem laudabilem decreuit.[1220]]\n  In his writinge of daies olde\n  Unto the king of Macedoine:\n  How betwen Kaire and Babeloine,[1221]\n  Whan comen is the somer heete,\n  It hapneth tuo men forto meete,\n  As thei scholde entren in a pas,\n  Wher that the wyldernesse was.\n  And as they wenten forth spekende\n  Under the large wodes ende,\n  That o man axeth of that other:\n  \u2018What man art thou, mi lieve brother?[1222]                    3220*\n  Which is thi creance and thi feith?\u2019\n    \u2018I am paien,\u2019 that other seith,\n  \u2018And be the lawe which I use\n  I schal noght in mi feith refuse\n  To loven alle men aliche,\n  The povere bothe and ek the riche:\n  Whan thei ben glade I schal be glad,\n  And sori whan thei ben bestad;\n  So schal I live in unite\n  For riht as to miself I wolde,\n  Riht so toward alle othre I scholde[1223]\n  Be gracious and debonaire.\n  Thus have I told thee softe and faire\n  Mi feith, mi lawe, and mi creance;\n  And if thee list for aqueintance,\n  Now tell what maner man thou art.\u2019\n  And he ansuerde upon his part:\n    \u2018I am a Jew, and be mi lawe\n  To kepe him trowthe in word ne dede,\n  Bot if he be withoute drede[1224]\n  A verrai Jew riht as am I:\n  For elles I mai trewely\n  Bereve him bothe lif and good.\u2019\n  The paien herde and understod,\n  And thoghte it was a wonder lawe.\n  And thus upon here sondri sawe\n  Talkende bothe forth thei wente.\n  The paien rod upon an asse,\n  And of his catell more and lasse\n  With him a riche trusse he ladde.\n  The Jew, which al untrowthe hadde,\n  And wente upon his feet beside,\n  Bethoghte him how he mihte ride;[1225]\n  And with his wordes slihe and wise\n  Unto the paien in this wise\n  He seide: \u2018O, now it schal be seene\n  What thing it is thou woldest meene:                           3260*\n  For if thi lawe be certein\n  As thou hast told, I dar wel sein,\n  Thou wolt beholde mi destresse.\n  Which am so full of werinesse,\n  That I ne mai unethe go,[1226]\n  And let me ride a Myle or tuo,\n  So that I mai mi bodi ese.\u2019\n  The paien wolde him noght desplese\n  Of that he spak, bot in pite\n  The pleignte which that other made;\n  And for he wolde his herte glade,\n  He lihte and made him nothing strange.\n  Thus was ther made a newe change,\n  The paien goth, the Jew alofte\n  Was sett upon his asse softe:\n  So gon thei forth carpende faste\n  Of this and that, til ate laste[1227]\n  The paien mihte go nomore,\n  To suffre him ride a litel while.\n  The Jew, which thoghte him to beguile,\n  Anon rod forth the grete pas,[1228]\n  And to the paien in this cas\n  He seide, \u2018Thou hast do thi riht,\n  Of that thou haddest me behiht\n  To do socour upon mi nede;\n  And that acordeth to the dede,\n  As thou art to the lawe holde.\n  I thenke also for mi partie\n  Upon the lawe of Juerie[1229]\n  To worche and do mi duete.\n  Thin asse schal go forth with me\n  With al thi good, which I have sesed;\n  And that I wot thou art desesed,\n  I am riht glad and noght mispaid.\u2019\n  And whanne he hath these wordes said,\n  In alle haste he rod aweie.\n  Bot on the ground he kneleth evene,\n  His handes up unto the hevene,\n  And seide, \u2018O hihe sothfastnesse,\n  That lovest alle rihtwisnesse,\n  Unto thi dom, lord, I appele;[1230]\n  Behold and deme mi querele,\n  With humble herte I thee beseche;\n  The mercy bothe and ek the wreche\n  I sette al in thi juggement.\u2019\n  This paien hath made his preiere:[1231]\n  And than he ros with drery chiere,[1232]\n  And goth him forth, and in his gate\n  He caste his yhe aboute algate,\n  The Jew if that he mihte se.\n  Bot for a time it mai noght be;\n  Til ate laste ayein the nyht,\n  So as god wolde, he wente ariht,\n  As he which hield the hihe weie,\n  Wher that the Jew liggende was,\n  Al blodi ded upon the gras,\n  Which strangled was of a leoun.\n  And as he lokede up and doun,\n  He fond his asse faste by\n  Forth with his harneis redely\n  Al hol and sound, as he it lefte,[1233]\n  Whan that the Jew it him berefte:\n  Wherof he thonketh god knelende.\n  How the pitous pite deserveth.\n  For what man that to pite serveth,\n  As Aristotle it berth witnesse,\n  God schal hise foomen so represse,\n  That thei schul ay stonde under foote.\n  Pite, men sein, is thilke roote\n  Wherof the vertus springen alle:\n  What infortune that befalle\n  In eny lond, lacke of pite[1234]\n  And that aldai mai schewe at yhe,\n  Who that the world discretly syhe.[1235]\n  Good is that every man therfore\n  Take hiede of that is seid tofore;\n  For of this tale and othre ynowhe\n  These noble princes whilom drowhe\n  Here evidence and here aprise,\n  As men mai finde in many a wise,[1236]\n  Who that these olde bokes rede:\n  Here goode name may noght deie\n  For Pite, which thei wolde obeie,\n  To do the dedes of mercy.\n  And who this tale redily\n  Remembre, as Aristotle it tolde,\n  He mai the will of god beholde\n  Upon the point as it was ended,\n  Wherof that pite stod commended,\n  Which is to charite felawe,\n    Of Pite forto speke plein,\n  Which is with mercy wel besein,\n  Fulofte he wole himselve peine\n      [Sidenote: Nota hic de Principis pietate erga populum,\n      vbi narrat quod, cum Codrus Rex Athenarum contra Dorences\n      bellum gerere deberet, consulto prius Appolline responsum\n      accepit, quod vnum de duobus, videlicet aut seipsum in\n      prelio interfici et populum suum saluari, aut populum\n      interfici et se[1238] saluum fieri, eligere oporteret.\n      Super quo Rex pietate motus plebisque sue magis quam\n      proprii corporis salutem affectans, mortem sibi preelegit;\n      et sic bellum aggrediens pro vita multorum solus interiit.]\n  To kepe an other fro the peine:\n  For Charite the moder is\n  Of Pite, which nothing amis\n  Can soffre, if he it mai amende.\n  To be Pitous, bot non so wel\n  Fortune hath set aboven alle:\n  For in a king, if so befalle[1239]\n  That his Pite be ferme and stable,\n  To al the loud it is vailable\n  Only thurgh grace of his persone;\n  For the Pite of him al one\n  Mai al the large realme save.\n  Pite; for this Valeire tolde,\n  Codrus, which was in his degre\n  King of Athenis the cite,\n  A werre he hadde ayein Dorrence:\n  And forto take his evidence[1240]\n  What schal befalle of the bataille,\n  He thoghte he wolde him ferst consaille\n  With Appollo, in whom he triste;\n  Thurgh whos ansuere this he wiste,                              3190\n  Of tuo pointz that he myhte chese,\n  And in bataille himselve deie,\n  Or elles the seconde weie,\n  To sen his poeple desconfit.\n  Bot he, which Pite hath parfit\n  Upon the point of his believe,\n  The poeple thoghte to relieve,[1241]\n  And ches himselve to be ded.\n  Which wolde for the lemes dye?\n  It oghte a kinges herte stere,\n  That he hise liege men forbere.\n  And ek toward hise enemis\n  Fulofte he may deserve pris,\n  To take of Pite remembrance,\n  Wher that he myhte do vengance:\n  For whanne a king hath the victoire,\n  To do Pite in stede of wreche,\n  He mai noght faile of thilke speche\n  Wherof arist the worldes fame,\n  To yive a Prince a worthi name.\n                       [Sidenote: [POMPEIUS AND THE KING OF ARMENIA.]]\n    I rede hou whilom that Pompeie,\n  To whom that Rome moste obeie,\n      [Sidenote: Hic ponit exemplum de victoriosi Principis\n      pietate erga aduersarios suos. Et narrat quod, cum Pompeius\n      Romanorum Imperator Regem Armenie aduersarium suum in\n      bello victum cepisset, captumque vinculis alligatum Rome\n      tenuisset, tirannidis iracundie stimulos postponens,\n      pietatis mansuetudinem operatus est. Dixit enim quod\n      nobilius est Regem facere quam deponere: super quo dictum\n      Regem absque vlla redempcione non solum a vinculis\n      absoluit, set ad sui regni culmen gratuita voluntate\n      coronatum restituit.[1244]]\n  A werre hadde in jeupartie\n  Ayein the king of Ermenie,[1242]\n  Which of long time him hadde grieved.\n  That he this king desconfit hadde,\n  And forth with him to Rome ladde\n  As Prisoner, wher many a day\n  In sori plit and povere he lay,\n  The corone of his heved deposed,[1243]\n  Withinne walles faste enclosed;\n  And with ful gret humilite\n  He soffreth his adversite.\n  Pompeie sih his pacience\n  So that upon his hihe deis\n  Tofore al Rome in his Paleis,\n  As he that wolde upon him rewe,\n  Let yive him his corone newe\n  And his astat al full and plein[1245]\n  Restoreth of his regne ayein,\n  And seide it was more goodly thing\n  To make than undon a king,\n  To him which pouer hadde of bothe.\n  Thus thei, that weren longe wrothe,                             3240\n  Acorden hem to final pes;\n  And yit justice natheles\n  Was kept and in nothing offended;\n  Wherof Pompeie was comended.[1246]\n  Ther mai no king himself excuse,\n  Bot if justice he kepe and use,\n  Which for teschuie crualte\n  He mot attempre with Pite.\n    Of crualte the felonie\n  Ayein the whos condicion\n  Whos strengthe mai noman withstonde.\n  For evere yit it hath so stonde,\n  That god a tirant overladde;\n  Bot wher Pite the regne ladde,\n  Ther mihte no fortune laste\n  Which was grevous, bot ate laste\n  The god himself it hath redresced.\n  Which nevere let his Maister falle;\n  Bot crualte, thogh it so falle\n  That it mai regne for a throwe,\n  God wole it schal ben overthrowe:\n  Wherof ensamples ben ynowhe\n  Of hem that thilke merel drowhe.\n    Of crualte I rede thus:\n  Whan the tirant Leoncius\n      [Sidenote: Hic loquitur contra illos, qui tirannica\n      potestate principatum obtinentes in[1247] iniquitatis sue\n      malicia gloriantur. Et narrat exemplum,[1248] qualiter\n      Leoncius tirannus pium Iustinianum non solum a solio\n      imperatorie maiestatis fraudulenter expulit, set vt ipse\n      inhabilis ad regnum in[1249] aspectu plebis efficeretur,\n      naso et labris abscisis, ipsum tirannice mutulauit. Deus\n      tamen, qui super omnia pius est, Tiberio superueniente\n      vna cum adiutorio Terbellis Bulgarie Regis, Iustinianum\n      interfecto Leoncio ad imperium restitui misericorditer\n      procurauit.]\n  Was to thempire of Rome arrived,\n  Fro which he hath with strengthe prived[1250]                   3270\n  The pietous Justinian,[1251]\n  As he which was a cruel man,\n  His nase of and his lippes bothe\n  He kutte, for he wolde him lothe\n  Unto the poeple and make unable.\n  Bot he which is al merciable,[1252]\n  The hihe god, ordeigneth so,\n  That he withinne a time also,\n  Whan he was strengest in his ire,[1253]\n  Tiberius the pouer hadde,\n  And Rome after his will he ladde,\n  And for Leonce in such a wise\n  Ordeigneth, that he tok juise\n  Of nase and lippes bothe tuo,\n  For that he dede an other so,\n  Which more worthi was than he.\n    Lo, which a fall hath crualte,\n  And Pite was set up ayein:\n  Therbellis king of Bulgarie\n  With helpe of his chivalerie\n  Justinian hath unprisoned\n  And to thempire ayein coroned.\n    In a Cronique I finde also\n  Of Siculus, which was ek so\n      [Sidenote: Hic loquitur vlterius de crudelitate Siculi\n      tiranni,[1254] necnon et de Berillo eiusdem Consiliario, qui\n      ad tormentum populi quendam taurum eneum tirannica coniectura\n      fabricari constituit; in quo tamen ipse prior, proprio crimine\n      illud exigente, vsque ad sui interitus expiracionem iudicialiter\n      torquebatur.]\n  A cruel king lich the tempeste,\n  The whom no Pite myhte areste,--[1255]\n  He was the ferste, as bokes seie,\n  And let hem make for the werre,--\n  Fro Pite and misericorde;\n  For therto couthe he noght acorde,\n  Bot whom he myhte slen, he slouh,\n  And therof was he glad ynouh.\n  He hadde of conseil manyon,\n  Among the whiche ther was on,\n  Be name which Berillus hihte;\n  Unto the tirant do likinge,\n  And of his oghne ymaginynge\n  Let forge and make a Bole of bras,\n  And on the side cast ther was\n  A Dore, wher a man mai inne,\n  Whan he his peine schal beginne\n  Thurgh fyr, which that men putten under.\n  And al this dede he for a wonder,\n  That whanne a man for peine cride,\n  The Bole of bras, which gapeth wyde,                            3320\n  It scholde seme as thogh it were\n  A belwinge in a mannes Ere,\n  And noght the criinge of a man.\n  Bot he which alle sleihtes can,\n  The devel, that lith in helle fast,\n  Him that this caste hath overcast,[1256]\n  That for a trespas which he dede\n  He was putt in the same stede,\n  And was himself the ferste of alle\n  That he for othre men ordeigneth;\n  Ther was noman which him compleigneth.[1258]\n    Of tirannie and crualte\n  Be this ensample a king mai se,\n  Himself and ek his conseil bothe,\n  Hou thei ben to mankinde lothe\n  And to the god abhominable.\n  Ensamples that ben concordable[1259]\n  I finde of othre Princes mo,\n    The grete tirant Dionys,\n  Which mannes lif sette of no pris,[1261]\n                               [Sidenote: [DIONYSIUS AND HIS HORSES.]]\n  Unto his hors fulofte he yaf\n  The men in stede of corn and chaf,\n      [Sidenote: Nota hic de Dionisio tiranno, qui mire\n      crudelitatis seueritate eciam hospites suos ad deuorandum\n      equis suis tribuit: cui Hercules tandem superueniens victum\n      impium in impietate sua pari morte conclusit.]\n  So that the hors of thilke stod\n  Devoureden the mennes blod;\n  Til fortune ate laste cam,\n  That Hercules him overcam,\n  And he riht in the same wise\n  As he til othre men hath do,\n  That no Pite him hath socoured,\n  Til he was of hise hors devoured.\n    Of Lichaon also I finde\n  Hou he ayein the lawe of kinde\n      [Sidenote: Nota hic de consimili Lichaontis tirannia, qui carnes\n      hominum hominibus in suo hospicio ad vescendum dedit; cuius\n      formam condicioni similem Iupiter[1262] coequans ipsum in lupum\n      transformauit.]\n  Hise hostes slouh, and into mete\n  He made her bodies to ben ete\n  With othre men withinne his hous.\n  Which was commoeved of this thing,\n  Vengance upon this cruel king\n  So tok, that he fro mannes forme\n  Into a wolf him let transforme:\n  And thus the crualte was kidd,\n  Which of long time he hadde hidd;\n  A wolf he was thanne openly,\n  The whos nature prively\n  He hadde in his condicion.\n  That tirannie is to despise,\n  I finde ensample in sondri wise,\n  And nameliche of hem fulofte,\n  The whom fortune hath set alofte\n  Upon the werres forto winne.\n  Bot hou so that the wrong beginne\n  Of tirannie, it mai noght laste,\n  Bot such as thei don ate laste\n  To othre men, such on hem falleth;\n  Vengance to the god above.\n  For who that hath no tender love\n  In savinge of a mannes lif,\n  He schal be founde so gultif,\n  That whanne he wolde mercy crave\n  In time of nede, he schal non have.\n    Of the natures this I finde,[1263]\n               [Sidenote: Nota qualiter Leo hominibus stratis parcit.]\n  The fierce Leon in his kinde,\n  Which goth rampende after his preie,\n  He wole him slen, if he withstonde.\n  Bot if the man coude understonde\n  To falle anon before his face\n  In signe of mercy and of grace,\n  The Leon schal of his nature\n  Restreigne his ire in such mesure,\n  As thogh it were a beste tamed,[1264]\n  And torne awey halfvinge aschamed,\n  That he the man schal nothing grieve.\n  Hou scholde than a Prince achieve                               3400\n  The worldes grace, if that he wolde\n  And stant upon his mercy al?\n  Bot forto speke in special,\n  Ther have be suche and yit ther be\n  Tirantz, whos hertes no pite\n  Mai to no point of mercy plie,\n  That thei upon her tirannie\n  Ne gladen hem the men to sle;\n  Ben unpitous in the tempeste,\n  Riht so mai no Pite areste[1265]\n  Of crualte the gret oultrage,\n  Which the tirant in his corage\n  Engendred hath: wherof I finde\n  A tale, which comth nou to mynde.\n    I rede in olde bokes thus:\n                                [Sidenote: [SPERTACHUS AND THAMARIS.]]\n  Ther was a Duk, which Spertachus\n  Men clepe, and was a werreiour,\n      [Sidenote: Hic loquitur precipue[1266] contra tirannos\n      illos qui, cum in bello vincere possunt, humani sanguinis\n      effusione saturari nequiunt. Et narrat in exemplum de\n      quodam Persarum Rege, cuius nomen Spertachus erat, qui\n      pre ceteris tunc in Oriente bellicosus et victoriosus,\n      quoscunque gladio vincere poterat, absque pietate interfici\n      constituit. Set tandem sub manu Thamaris Marsegetarum\n      Regine in bello captus, quod a diu quesivit, seueritatem\n      pro seueritate finaliter inuenit. Nam et ipsa quoddam vas\n      de sanguine Persarum plenum ante se afferri[1267] decreuit,\n      in quo caput tiranni vsque ad mortem mergens dixit: \u2018O\n      tirannorum crudelissime, semper esuriens sanguinem sitisti:\n      ecce iam ad saturitatem sanguinem bibe.\u2019]\n  With strong pouer the which he ladde.\n  For this condicion he hadde,\n  That where him hapneth the victoire,[1268]\n  His lust and al his moste gloire\n  Was forto sle and noght to save:\n  Of rancoun wolde he no good have\n  For savinge of a mannes lif,\n  Bot al goth to the swerd and knyf,\n  So lief him was the mannes blod.[1269]\n  So as fortune aboute wente,\n  He fell riht heir as be descente[1270]\n  To Perse, and was coroned king.\n  And whan the worschipe of this thing\n  Was falle, and he was king of Perse,\n  If that thei weren ferst diverse,\n  The tirannies whiche he wroghte,\n  A thousendfold welmore he soghte\n  Thanne afterward to do malice.\n  Hath schape: for upon a tyde,\n  Whan he was heihest in his Pride,\n  In his rancour and in his hete\n  Ayein the queene of Marsagete,\n  Which Thameris that time hihte,\n  He made werre al that he myhte:\n  And sche, which wolde hir loud defende,\n  Hir oghne Sone ayein him sende,[1272]\n  Which the defence hath undertake.\n  And whan this king him hadde in honde,\n  Bot dede him slen in his presence.\n    The tidinge of this violence[1273]\n  Whan it cam to the moder Ere,\n  Sche sende anon ay wydewhere\n  To suche frendes as sche hadde,\n  A gret pouer til that sche ladde.\n  In sondri wise and tho sche caste\n  And ate laste acorded was,\n  That in the danger of a pass,\n  Thurgh which this tirant scholde passe,\n  Sche schop his pouer to compasse[1274]\n  With strengthe of men be such a weie[1275]\n  That he schal noght eschape aweie.\n  And whan sche hadde thus ordeigned,\n  Sche hath hir oghne bodi feigned,\n  For feere as thogh sche wolde flee\n  Hath herd hou that this ladi fledde,\n  So faste after the chace he spedde,\n  That he was founde out of array.\n  For it betidde upon a day,\n  Into the pas whanne he was falle,\n  Thembuisschementz tobrieken alle[1276]\n  And him beclipte on every side,\n  That fle ne myhte he noght aside:\n  So that ther weren dede and take\n  Tuo hundred thousend for his sake,                              3480\n  That weren with him of his host.\n  And thus was leid the grete bost\n  Of him and of his tirannie:[1277]\n  It halp no mercy forto crie[1278]\n  To him which whilom dede non;\n  For he unto the queene anon\n  Was broght, and whan that sche him sih,\n  This word sche spak and seide on hih:\n  \u2018O man, which out of mannes kinde\n  And lived worse than a beste,\n  Whom Pite myhte noght areste,\n  The mannes blod to schede and spille\n  Thou haddest nevere yit thi fille.\n  Bot nou the laste time is come,\n  That thi malice is overcome:\n  As thou til othre men hast do,\n  Nou schal be do to thee riht so.\u2019\n  Tho bad this ladi that men scholde\n  A vessel bringe, in which sche wolde                            3500\n  Se the vengance of his juise,\n  And tok the Princes whiche he ladde,\n  Be whom his chief conseil he hadde,\n  And whil hem lasteth eny breth,[1279]\n  Sche made hem blede to the deth\n  Into the vessel wher it stod:\n  And whan it was fulfild of blod,\n  Sche caste this tirant therinne,\n  And seide him, \u2018Lo, thus myht thou wynne[1280]                  3510\n  The lustes of thin appetit.\n  In blod was whilom thi delit,\n  Nou schalt thou drinken al thi fille.\u2019\n    And thus onliche of goddes wille,\n  He which that wolde himselve strange\n  To Pite, fond mercy so strange,\n  That he withoute grace is lore.\n  So may it schewe wel therfore\n  That crualte hath no good ende;\n  Makth that the god is merciable,\n  If ther be cause resonable\n  Why that a king schal be pitous.[1281]\n  Bot elles, if he be doubtous\n  To slen in cause of rihtwisnesse,\n  It mai be said no Pitousnesse,\n  Bot it is Pusillamite,\n                         [Sidenote: [MERCY MUST BE WITHOUT WEAKNESS.]]\n  Which every Prince scholde flee.\n  For if Pite mesure excede,\n  To do justice upon the riht:\n  For it belongeth to a knyht\n  Als gladly forto fihte as reste,\n  To sette his liege poeple in reste,\n  Whan that the werre upon hem falleth;\n  For thanne he mote, as it befalleth,\n  Of his knyhthode as a Leon\n  Be to the poeple a champioun\n  Withouten eny Pite feigned.\n  Or be it pes or be it werre,\n  Justice goth al out of herre,\n  So that knyhthode is set behinde.\n  Of Aristotles lore I finde,\n  A king schal make good visage,\n  That noman knowe of his corage\n  Bot al honour and worthinesse:\n  For if a king schal upon gesse\n  Withoute verrai cause drede,\n  And thogh that it be lich a fable,[1283]\n  Thensample is good and resonable.                            (3750*)\n                             [Sidenote: [THE MOUNTAIN AND THE MOUSE.]]\n    As it be olde daies fell,\n  I rede whilom that an hell\n      [Sidenote: Hic loquitur secundum Philosophum, dicens quod\n      sicut non decet Principes tirannica impetuositate esse\n      crudeles, ita nec decet timorosa pusillanimitate esse\n      vecordes.]\n  Up in the londes of Archade\n  A wonder dredful noise made;[1284]\n  For so it fell that ilke day,\n  This hell on his childinge lay,\n  And whan the throwes on him come,\n  Was ferfull in a mannes thoght\n  Of thing which that thei sihe noght,\n  Bot wel thei herden al aboute\n  The noise, of which thei were in doute,\n  As thei that wenden to be lore\n  Of thing which thanne was unbore.\n  The nerr this hell was upon chance\n  To taken his deliverance,\n  The more unbuxomliche he cride;\n  For drede and lefte his oghne hous:\n  And ate laste it was a Mous,\n  The which was bore and to norrice\n  Betake; and tho thei hield hem nyce,[1285]\n  For thei withoute cause dradde.[1286]\n    Thus if a king his herte ladde\n  With every thing that he schal hiere,\n  Fulofte he scholde change his chiere\n  And upon fantasie drede,\n  Whan that ther is no cause of drede.                            3580\n      [Sidenote: Nota hic secundum Oracium de magnanimo Yacide et\n      pusillanime Thersite.]\n    Orace to his Prince tolde,\n  That him were levere that he wolde\n  Upon knihthode Achillem suie\n  In time of werre, thanne eschuie,\n  So as Tersites dede at Troie.\n  Achilles al his hole joie\n  Sette upon Armes forto fihte;\n  Tersites soghte al that he myhte\n  Unarmed forto stonde in reste:[1287]\n  That Achilles upon the nede\n  Hath do, wherof his knyhtlihiede[1288]\n  Is yit comended overal.\n                      [Sidenote: Salomon. Tempus belli, tempus pacis.]\n    King Salomon in special\n  Seith, as ther is a time of pes,\n  So is a time natheles\n  Of werre, in which a Prince algate\n  Schal for the comun riht debate\n  And for his oghne worschipe eke.\n  Only the werre for worschipe,\n  Which he is holde to defende,\n  Mote every worthi Prince entende.\n         [Sidenote: Nota qualiter inter duo extrema consistit virtus.]\n  Betwen the simplesce of Pite\n  And the folhaste of crualte,\n  Wher stant the verray hardiesce,[1289]\n  Ther mote a king his herte adresce,\n  Whanne it is time to forsake,\n  The dedly werres upon honde,\n  That he schal for no drede wonde,\n  If rihtwisnesse be withal.\n  For god is myhty overal\n  To forthren every mannes trowthe,[1290]\n  Bot it be thurgh his oghne slowthe;\n  And namely the kinges nede\n  It mai noght faile forto spede,\n  For he stant one for hem alle;\n  And wel the more god favoureth,\n  Whan he the comun riht socoureth.\n  And forto se the sothe in dede,\n  Behold the bible and thou myht rede\n  Of grete ensamples manyon,\n  Wherof that I wol tellen on.\n    Upon a time as it befell,\n  Ayein Judee and Irahel[1291]\n  Whan sondri kinges come were\n      [Sidenote: Hic dicit quod Princeps iusticie causa bellum\n      nullo modo timere debet. Et narrat qualiter dux Gedeon cum\n      solis tricentis viris quinque Reges, scilicet Madianitarum,\n      Amalechitarum, Amonitarum, Amoreorum et Iebuseorum, cum\n      eorum excercitu, qui ad lxxxx^{ta} Milia numeratus est,\n      gracia cooperante diuina, victoriose in fugam conuertit.]\n  The poeple which god kepte tho,--\n  And stod in thilke daies so,\n  That Gedeon, which scholde lede\n  The goddes folk, tok him to rede,\n  And sende in al the lond aboute,\n  Til he assembled hath a route\n  With thritti thousend of defence,\n  To fihte and make resistence\n  Ayein the whiche hem wolde assaille:[1292]\n  Of thre that weren enemys[1293]\n  Was double mor than was al his;\n  Wherof that Gedeon him dradde,\n  That he so litel poeple hadde.\n  Bot he which alle thing mai helpe,\n  Wher that ther lacketh mannes helpe,\n  To Gedeon his Angel sente,\n  And bad, er that he forther wente,\n  Al openly that he do crie\n  Which wolde after his oghne wille\n  At hom in eny maner wise,\n  For pourchas or for covoitise,\n  For lust of love or lacke of herte,\n  He scholde noght aboute sterte,\n  Bot holde him stille at hom in pes:\n  Wherof upon the morwe he les\n  Wel twenty thousend men and mo,\n  Thus was with him bot only left\n  The thridde part, and yit god eft\n  His Angel sende and seide this\n  To Gedeon: \u2018If it so is\n  That I thin help schal undertake,\n  Thou schalt yit lasse poeple take,\n  Be whom mi will is that thou spede.\n  Forthi tomorwe tak good hiede,\n  Unto the flod whan ye be come,\n  Up in his hond and lapeth so,\n  To thi part ches out alle tho;[1295]\n  And him which wery is to swinke,\n  Upon his wombe and lith to drinke,\n  Forsak and put hem alle aweie.\n  For I am myhti alle weie,\n  Wher as me list myn help to schewe[1296]\n  In goode men, thogh thei ben fewe.\u2019\n    This Gedeon awaiteth wel,\n  As god him bad, riht so he dede.\n  And thus ther leften in that stede\n  With him thre hundred and nomo,[1297]\n  The remenant was al ago:\n  Wherof that Gedeon merveileth,\n  And therupon with god conseileth,\n  Pleignende as ferforth as he dar.\n  And god, which wolde he were war[1298]\n  That he schal spede upon his riht,[1299]\n  And take a man with him, to hiere\n  What schal be spoke in his matere[1300]\n  Among the hethen enemis;\n  So mai he be the more wys,\n  What afterward him schal befalle.\n    This Gedeon amonges alle\n  Phara, to whom he triste most,\n  Be nyhte tok toward thilke host,\n  Which logged was in a valleie,\n  Upon his fot and as he ferde,[1301]\n  Quod on, \u2018Ared mi swevene ariht,\n  Which I mette in mi slep to nyht.[1302]\n    Me thoghte I sih a barli cake,\n  Which fro the Hull his weie hath take,\n  And cam rollende doun at ones;\n  And as it were for the nones,\n  Forth in his cours so as it ran,\n  Of Amalech, of Amoreie,\n  Of Amon and of Jebuseie,\n  And many an other tente mo\n  With gret noise, as me thoghte tho,\n  It threw to grounde and overcaste,\n  And al this host so sore agaste[1303]\n  That I awok for pure drede.\u2019\n    \u2018This swevene can I wel arede,\u2019\n  Quod thother Sarazin anon:\n  Which fro the hell doun sodeinly\n  Schal come and sette such ascry\n  Upon the kinges and ous bothe,\n  That it schal to ous alle lothe:\n  For in such drede he schal ous bringe,\n  That if we hadden flyht of wynge,\n  The weie on fote in desespeir[1304]\n  We scholden leve and flen in their,[1305]\n  For ther schal nothing him withstonde.\u2019\n  This tale, he thonketh god of al,\n  And priveliche ayein he stal,\n  So that no lif him hath perceived.\n  And thanne he hath fulli conceived\n  That he schal spede; and therupon\n  The nyht suiende he schop to gon\n  This multitude to assaile.\n  Nou schalt thou hiere a gret mervaile,\n  With what voisdie that he wroghte.\n  The litel poeple which he broghte,                              3740\n  Was non of hem that he ne hath\n  A pot of erthe, in which he tath\n  A lyht brennende in a kressette,\n  And ech of hem ek a trompette\n  Bar in his other hond beside;\n  And thus upon the nyhtes tyde\n  Duk Gedeon, whan it was derk,\n  Ordeineth him unto his werk,[1306]\n  And parteth thanne his folk in thre,\n  And tawhte hem hou they scholde ascrie\n  And what word ek thei scholden speke,\n  And hou thei scholde here pottes breke\n  Echon with other, whan thei herde\n  That he himselve ferst so ferde;\n  For whan thei come into the stede,\n  He bad hem do riht as he dede.\n    And thus stalkende forth a pas\n  His pot tobrak and loude ascride,\n  And tho thei breke on every side.\n  The trompe was noght forto seke;[1308]\n  He blew, and so thei blewen eke\n  With such a noise among hem alle,\n  As thogh the hevene scholde falle.\n  The hull unto here vois ansuerde,\n  This host in the valleie it herde,\n  And sih hou that the hell alyhte;\n  Thei cawhten such a sodein feere,\n  That non of hem belefte there:\n  The tentes hole thei forsoke,[1309]\n  That thei non other good ne toke,\n  Bot only with here bodi bare\n  Thei fledde, as doth the wylde Hare.\n  And evere upon the hull thei blewe,\n  Til that thei sihe time, and knewe\n  That thei be fled upon the rage;\n  And whan thei wiste here avantage,                              3780\n  Thei felle anon unto the chace.\n    Thus myht thou sen hou goddes grace\n  Unto the goode men availeth;\n  But elles ofte time it faileth\n  To suche as be noght wel disposed.\n  This tale nedeth noght be glosed,\n  For it is openliche schewed\n  That god to hem that ben wel thewed\n  Hath yove and granted the victoire:\n  So that thensample of this histoire                             3790\n  Is good for every king to holde;\n  Ferst in himself that he beholde\n  If he be good of his livinge,\n  And that the folk which he schal bringe\n  Be good also, for thanne he may\n  Be glad of many a merie day,\n  In what as evere he hath to done.[1310]\n  For he which sit above the Mone\n  And alle thing mai spille and spede,\n  His goode king so wel adresceth,\n  That alle his fomen he represseth,                           (4000*)\n  So that ther mai noman him dere;\n  And als so wel he can forbere,\n  And soffre a wickid king to falle\n  In hondes of his fomen alle.\n    Nou forthermore if I schal sein\n  Of my matiere, and torne ayein\n      [Sidenote: Hic dicit quod vbi et quando causa et tempus\n      requirunt, princeps illos sub potestate sua, quos iusticie\n      aduersarios agnouerit, occidere de iure tenetur. Et narrat\n      in exemplum qualiter, pro eo quod Saul Regem Agag in bello\n      deuictum iuxta Samuelis consilium occidere noluit, ipse\n      diuino iudicio non solum a regno Israel priuatus, set et\n      heredes sui pro perpetuo exheredati sunt.]\n  To speke of justice and Pite\n  This mai a king wel understonde,\n  Knihthode mot ben take on honde,\n  Whan that it stant upon the nede:\n  He schal no rihtful cause drede,\n  Nomore of werre thanne of pes,\n  If he wol stonde blameles;\n  For such a cause a king mai have\n  That betre him is to sle than save,\n  Wherof thou myht ensample finde.[1312]\n  Be Samuel to Sa\u00fcl bad,\n  That he schal nothing ben adrad\n  Ayein king Agag forto fihte;\n  For this the godhede him behihte,\n  That Agag schal ben overcome:\n  And whan it is so ferforth come,\n  That Sa\u00fcl hath him desconfit,\n  The god bad make no respit,\n  That he ne scholde him slen anon.\n  And dede noght the goddes heste:\n  For Agag made gret beheste\n  Of rancoun which he wolde yive,\n  King Sa\u00fcl soffreth him to live\n  And feigneth pite forth withal.\n  Bot he which seth and knoweth al,\n  The hihe god, of that he feigneth\n  To Samuel upon him pleigneth.\n  And sende him word, for that he lefte\n  The lif, he schal noght only dye\n  Himself, bot fro his regalie\n  He schal be put for everemo,\n  Noght he, bot ek his heir also,\n  That it schal nevere come ayein.\n    Thus myht thou se the sothe plein,\n      [Sidenote: Hic narrat vlterius super eodem, qualiter Dauid\n      in extremis iusticie causa vt Ioab occideretur absque vlla\n      remissione filio suo Salomoni iniunxit.]\n  That of tomoche and of tolyte\n  Upon the Princes stant the wyte.\n  Bot evere it was a kinges riht\n  For in the handes of a king\n  After the lawes of justice.\n  To slen it is a dedly vice,[1313]\n  Bot if a man the deth deserve;\n  And if a king the lif preserve\n  Of him which oghte forto dye,\n  He suieth noght thensamplerie\n  Which in the bible is evident:\n  Whan he no lengere myhte live,[1314]\n  Unto his Sone in charge hath yive\n  That he Joab schal slen algate;\n  And whan David was gon his gate,\n  The yonge wise Salomon\n  His fader heste dede anon,\n  And slouh Joab in such a wise,\n  That thei that herden the juise\n  Evere after dradden him the more,\n  That he so wolde his herte plye\n  The lawes forto justefie.\n  And yit he kepte forth withal\n  Pite, so as a Prince schal,\n  That he no tirannie wroghte;\n  He fond the wisdom which he soghte,\n  And was so rihtful natheles,\n  That al his lif he stod in pes,\n  That he no dedly werres hadde,\n  And as he was himselve wys,\n  Riht so the worthi men of pris\n  He hath of his conseil withholde;\n  For that is every Prince holde,\n  To make of suche his retenue\n  Whiche wise ben, and to remue\n  The foles: for ther is nothing\n  Which mai be betre aboute a king,\n  Than conseil, which is the substance\n    In Salomon a man mai see\n  What thing of most necessite\n      [Sidenote: Hic dicit quod populum sibi commissum bene\n      regere super omnia Principi laudabilius est. Et narrat in\n      exemplum qualiter, pro eo quod Salomon, vt populum bene\n      regeret, ab altissimo sapienciam specialius postulauit,\n      omnia bona pariter cum illa sibi habundancius aduenerunt.]\n  Unto a worthi king belongeth.\n  Whan he his kingdom underfongeth,\n  God bad him chese what he wolde,\n  And seide him that he have scholde\n  What he wolde axe, as of o thing.\n  And he, which was a newe king,\n  Forth therupon his bone preide\n  \u2018O king, be whom that I schal regne,\n  Forth with thi poeple which I have,[1316]\n  To thin honour mai kepe and save.\u2019\n  Whan Salomon his bone hath taxed,\n  The god of that which he hath axed\n  Was riht wel paid, and granteth sone\n  Noght al only that he his bone\n  Schal have of that, bot of richesse,\n  Forth with wisdom at his axinges,\n  Which stant above alle othre thinges.\n    Bot what king wole his regne save,\n      [Sidenote: Hic dicit secundum Salomonem, quod regie\n      maiestatis imperium ante omnia sano consilio dirigendum\n  Ferst him behoveth forto have\n  After the god and his believe\n  Such conseil which is to believe,\n  Fulfild of trouthe and rihtwisnesse:\n  Bot above alle in his noblesse\n  Betwen the reddour and pite\n  And sette the balance in evene,\n  So that the hihe god in hevene\n  And al the poeple of his nobleie\n  Loange unto his name seie.\n  For most above all erthli good,\n  Wher that a king himself is good\n  It helpeth, for in other weie\n  If so be that a king forsueie,\n               [Sidenote: Quicquid delirant reges, plectuntur Achiui.]\n  Fulofte er this it hath be sein,\n  And hath the kinges Senne aboght,\n  Al thogh the poeple agulte noght.\n  Of that the king his god misserveth,\n  The poeple takth that he descerveth\n  Hier in this world, bot elleswhere\n  I not hou it schal stonde there.\n  Forthi good is a king to triste\n  Ferst to himself, as he ne wiste\n  Non other help hot god alone;\n  Withinne himself thurgh providence\n  Ben of the betre conscience.\n  And forto finde ensample of this,\n  A tale I rede, and soth it is.\n                             [Sidenote: [THE COURTIERS AND THE FOOL.]]\n    In a Cronique it telleth thus:\n  The king of Rome Lucius\n  Withinne his chambre upon a nyht\n      [Sidenote: Hic de Lucio Imperatore exemplum ponit, qualiter\n      Princeps sui nominis famam a secretis consiliariis\n      sapienter inuestigare debet; et si quid in ea sinistrum\n      inuenerit, prouisa discrecione ad dexteram conuertat.]\n  The Steward of his hous, a knyht,\n  Forth with his Chamberlein also,\n  And stoden be the Chiminee\n  And happeth that the kinges fol\n  Sat be the fyr upon a stol,\n  As he that with his babil pleide,\n  Bot yit he herde al that thei seide,\n  And therof token thei non hiede.\n  The king hem axeth what to rede\n  Of such matiere as cam to mouthe,\n  And thei him tolden as thei couthe.                             3960\n  Whan al was spoke of that thei mente,\n  The king with al his hole entente\n  Thanne ate laste hem axeth this,\n  What king men tellen that he is:\n  Among the folk touchende his name,\n  Or be it pris, or be it blame,\n  Riht after that thei herden sein,\n  He bad hem forto telle it plein,\n  That thei no point of soth forbere,\n  Be thilke feith that thei him bere.                             3970\n    The Steward ferst upon this thing\n  Yaf his ansuere unto the king\n  And thoghte glose in this matiere,\n  And seide, als fer as he can hiere,\n  His name is good and honourable:\n  Thus was the Stieward favorable,\n  That he the trouthe plein ne tolde.\n  The king thanne axeth, as he scholde,\n  The Chamberlein of his avis.\n  And somdiel thoghte upon his feith,\n  Him tolde hou al the poeple seith\n  That if his conseil were trewe,\n  Thei wiste thanne wel and knewe[1317]\n  That of himself he scholde be\n  A worthi king in his degre:\n  And thus the conseil he accuseth\n  In partie, and the king excuseth.\n    The fol, which herde of al the cas[1318]\n  Sih that thei seiden noght ynowh,\n  And hem to skorne bothe lowh,\n  And to the king he seide tho:\n  \u2018Sire king, if that it were so,\n  Of wisdom in thin oghne mod\n  That thou thiselven were good,\n  Thi conseil scholde noght be badde.\u2019\n  The king therof merveille hadde,\n  Whan that a fol so wisly spak,\n  Withinne his oghne conscience:\n  Which was of goddes grace enspired,\n  Makth that good conseil was desired.[1320]\n  He putte awey the vicious\n  And tok to him the vertuous;\n  The wrongful lawes ben amended,\n  The londes good is wel despended,\n  The poeple was nomore oppressed,\n  And thus stod every thing redressed.                            4010\n  For where a king is propre wys,\n  And hath suche as himselven is\n  Of his conseil, it mai noght faile\n  That every thing ne schal availe:\n  The vices thanne gon aweie,\n  And every vertu holt his weie;\n  Wherof the hihe god is plesed,\n  And al the londes folk is esed.\n  For if the comun poeple crie,\n  And thanne a king list noght to plie[1321]                      4020\n  To hiere what the clamour wolde,\n  And otherwise thanne he scholde\n  Desdeigneth forto don hem grace,\n  It hath be sen in many place,\n  Ther hath befalle gret contraire;\n  And that I finde of ensamplaire.\n    After the deth of Salomon,\n  Whan thilke wise king was gon,\n      [Sidenote: Hic dicit quod Seniores magis experti ad\n      Principis consilium admittendi pocius existunt. Et narrat\n      qualiter, pro eo quod Roboas Salomonis filius et heres\n      senium sermonibus renuncians dicta iuuenum preelegit, de\n      xii. tribubus Israel a dominio suo x. penitus amisit, et\n      sic cum duabus tantummodo illusus postea regnauit.]\n  And Roboas in his persone\n  The poeple upon a Parlement[1322]\n  Avised were of on assent,\n  And alle unto the king thei preiden,\n  With comun vois and thus thei seiden:\n    \u2018Oure liege lord, we thee beseche\n  That thou receive oure humble speche\n  And grante ous that which reson wile,[1323]\n  Or of thi grace or of thi skile.\n  Thi fader, whil he was alyve\n  Upon the werkes whiche he hadde\n  The comun poeple streite ladde:\n  Whan he the temple made newe,\n  Thing which men nevere afore knewe[1324]\n  He broghte up thanne of his taillage,\n  And al was under the visage\n  Of werkes whiche he made tho.\n  Bot nou it is befalle so,\n  That al is mad, riht as he seide,\n  So that it is no maner nede,\n  To pilen of the poeple more,\n  Which long time hath be grieved sore.\n  And in this wise as we thee seie,\n  With tendre herte we thee preie\n  That thou relesse thilke dette,\n  Which upon ous thi fader sette.\n  And if thee like to don so,\n  To gon and comen at thin heste.\u2019\n    The king, which herde this requeste,\n  Seith that he wole ben avised,\n  And hath therof a time assised;\n  And in the while as he him thoghte\n  Upon this thing, conseil he soghte.\n  And ferst the wise knyhtes olde,\n  To whom that he his tale tolde,\n  Conseilen him in this manere;\n  That he with love and with glad chiere                          4070\n  Foryive and grante al that is axed\n  Of that his fader hadde taxed;\n  For so he mai his regne achieve\n  With thing which schal him litel grieve.\n    The king hem herde and overpasseth,\n  And with these othre his wit compasseth,\n  That yonge were and nothing wise.\n  And thei these olde men despise,\n  And seiden: \u2018Sire, it schal be schame\n  If thou ne kepe noght the riht,[1325]\n  Whil thou art in thi yonge myht,\n  Which that thin olde fader gat.\n  Bot seie unto the poeple plat,\n  That whil thou livest in thi lond,\n  The leste finger of thin hond\n  It schal be strengere overal\n  Than was thi fadres bodi al.\n  And this also schal be thi tale,\n  With Scorpions thou schalt hem smyte;[1326]\n  And wher thi fader tok a lyte,[1327]\n  Thou thenkst to take mochel more.[1328]\n  Thus schalt thou make hem drede sore\n  The grete herte of thi corage,\n  So forto holde hem in servage.\u2019\n    This yonge king him hath conformed\n  To don as he was last enformed,\n  Which was to him his undoinge:\n  He hath the yonge conseil holde,\n  Of al the poeple in audience;\n  And whan thei herden the sentence\n  Of his malice and the manace,\n  Anon tofore his oghne face\n  Thei have him oultreli refused\n  And with ful gret reproef accused.\n  So thei begunne forto rave,\n  For as the wilde wode rage\n  Of wyndes makth the See salvage,\n  And that was calm bringth into wawe,\n  So for defalte of grace and lawe\n  This poeple is stered al at ones[1329]\n  And forth thei gon out of hise wones;\n  So that of the lignages tuelve\n  Tuo tribes only be hemselve\n  With him abiden and nomo:\n  Of no retorn withoute espeir\n  Departed fro the rihtfull heir.\n  Al Irahel with comun vois[1330]\n  A king upon here oghne chois\n  Among hemself anon thei make,\n  And have here yonge lord forsake;\n  A povere knyht Jeroboas\n  Thei toke, and lefte Roboas,\n  Which rihtfull heir was be descente.\n  For that the conseil was noght good,\n  The regne fro the rihtfull blod\n  Evere afterward divided was.\n  So mai it proven be this cas\n  That yong conseil, which is to warm,\n  Er men be war doth ofte harm.\n  Old age for the conseil serveth,\n  And lusti youthe his thonk deserveth\n  Upon the travail which he doth;\n  Be sondri cause forto have,\n  If that he wole his regne save,\n  A king behoveth every day.\n  That on can and that other mai,\n  Be so the king hem bothe reule,\n  For elles al goth out of reule.\n                             [Sidenote: [WISDOM IN A KING\u2019S COUNCIL.]]\n    And upon this matiere also\n  A question betwen the tuo\n      [Sidenote: Nota questionem cuiusdam Philosophi, vtrum\n      regno conueniencius foret principem cum malo consilio\n      optare sapientem, quam cum sano consilio ipsum eligere\n      insipientem.]\n  Thus writen in a bok I fond;\n  A king himselve to be wys,\n  And that his consail be noght good,\n  Or other wise if it so stod,\n  A king if he be vicious\n  And his conseil be vertuous.\n  It is ansuerd in such a wise,\n  That betre it is that thei be wise\n  Be whom that the conseil schal gon,\n  And rathere schal an one man[1332]\n  With fals conseil, for oght he can,\n  From his wisdom be mad to falle,\n  Thanne he al one scholde hem alle\n  Fro vices into vertu change,\n  For that is wel the more strange.\n    Forthi the lond mai wel be glad,\n  Whos king with good conseil is lad,\n  Which set him unto rihtwisnesse,\n  Betwen the reddour and Pite\n  Doth mercy forth with equite.\n  A king is holden overal\n  To Pite, bot in special[1333]\n  To hem wher he is most beholde;\n  Thei scholde his Pite most beholde\n  That ben the Lieges of his lond,\n  For thei ben evere under his hond\n  After the goddes ordinaunce\n      [Sidenote: Nota adhuc precipue de principis erga suos\n      subditos debita pietate. Legitur enim qualiter Anthonius a\n      Cipione exemplificatus dixit, quod mallet vnum de populo\n      sibi commisso virum saluare, quam centum ex hostibus\n      alienigenis in bello perdere.]\n    Of themperour Anthonius\n  I finde hou that he seide thus,\n  That levere him were forto save[1334]\n  Oon of his lieges than to have\n  Of enemis a thousend dede.[1335]\n  And this he lernede, as I rede,[1336]\n  Of Cipio, which hadde be\n  Consul of Rome. And thus to se\n  Diverse ensamples hou thei stonde,\n  A king which hath the charge on honde                           4190\n  The comun poeple to governe,\n  If that he wole, he mai wel lerne.\n  Is non so good to the plesance\n  Of god, as is good governance;[1337]\n  And every governance is due\n  To Pite: thus I mai argue\n  That Pite is the foundement\n  Of every kinges regiment,\n  If it be medled with justice.\n  And ben of vertu most vailable\n    Lo, thus the foure pointz tofore,\n  In governance as thei ben bore,\n  Of trouthe ferst and of largesse,\n  Of Pite forth with rihtwisnesse,\n  I have hem told; and over this\n  The fifte point, so as it is[1338]\n  Set of the reule of Policie,\n  The fleisschly lustes of nature,\n  Nou thenk I telle of such mesure,[1339]\n  That bothe kinde schal be served\n  And ek the lawe of god observed.\n                    [Sidenote: [THE FIFTH POINT OF POLICY. CHASTITY.]]\n  xi. _Corporis et mentis regem decet omnis honestas,_\n        _Nominis vt famam nulla libido ruat._\n      _Omne quod est hominis effeminat illa voluptas,_\n        _Sit nisi magnanimi cordis, vt obstet ei._\n    The Madle is mad for the femele,\n  Bot where as on desireth fele,\n  That nedeth noght be weie of kinde:\n      [Sidenote: Hic tractat secundum Aristotelem de quinta\n      principum regiminis Policia, que Castitatem concernit,\n      cuius honestas impudicicie motus obtemperans tam corporis\n      quam anime mundiciam specialius preseruat.]\n  For whan a man mai redy finde\n  His oghne wif, what scholde he seche\n  To borwe an other mannes plouh,\n  Whan he hath geere good ynouh[1340]\n  Affaited at his oghne heste,\n  And is to him wel more honeste\n  Than other thing which is unknowe?\n  Forthi scholde every good man knowe\n  And thenke, hou that in mariage\n  His trouthe plight lith in morgage,\n  Which if he breke, it is falshode,\n  And namely toward the grete,\n  Wherof the bokes alle trete;\n  So as the Philosophre techeth\n  To Alisandre, and him betecheth\n  The lore hou that he schal mesure\n  His bodi, so that no mesure\n  Of fleisshly lust he scholde excede.\n  And thus forth if I schal procede,\n  The fifte point, as I seide er,[1341]\n  Comth nou adaies into place;\n  And natheles, bot it be grace\n  Above alle othre in special,\n  Is non that chaste mai ben all.\n  Bot yit a kinges hihe astat,[1342]\n  Which of his ordre as a prelat\n  Schal ben enoignt and seintefied,\n  He mot be more magnefied\n  For dignete of his corone,\n  Than scholde an other low persone,                              4250\n  Which is noght of so hih emprise.\n  Therfore a Prince him scholde avise,                         (4450*)\n  Er that he felle in such riote,\n  And namely that he nassote\n  To change for the wommanhede\n  The worthinesse of his manhede.\n      [Sidenote: Nota de doctrina Aristotilis, qualiter Princeps,\n      vt animi sui iocunditatem prouocet, mulieres formosas\n      crebro aspicere debet. Caueat tamen, ne mens voluptuosa\n      torpescens ex carnis fragilitate in vicium dilabatur.]\n    Of Aristotle I have wel rad,\n  Hou he to Alisandre bad,\n  That forto gladen his corage\n  Of wommen, whan that thei ben faire.\n  Bot yit he set an essamplaire,[1343]\n  His bodi so to guide and reule,\n  That he ne passe noght the reule,\n  Wherof that he himself beguile.\n  For in the womman is no guile[1344]\n  Of that a man himself bewhapeth;\n  Whan he his oghne wit bejapeth,\n  I can the wommen wel excuse:[1345]\n  After the fool impression\n  Of his ymaginacioun,\n  Withinne himself the fyr he bloweth,\n  Wherof the womman nothing knoweth,\n  So mai sche nothing be to wyte.\n  For if a man himself excite\n  To drenche, and wol it noght forbere,[1346]\n  The water schal no blame bere.\n  What mai the gold, thogh men coveite?\n  The womman hath him nothing bounde;\n  If he his oghne herte wounde,\n  Sche mai noght lette the folie;\n  And thogh so felle of compainie\n  That he myht eny thing pourchace,\n  Yit makth a man the ferste chace,\n  The womman fleth and he poursuieth:\n  So that be weie of skile it suieth,\n  The man is cause, hou so befalle,\n  Wher that he mai noght wel aryse.\n  And natheles ful manye wise\n  Befoled have hemself er this,\n  As nou adaies yit it is\n  Among the men and evere was,\n  The stronge is fieblest in this cas.\n  It sit a man be weie of kinde\n  To love, bot it is noght kinde\n  A man for love his wit to lese:\n  For if the Monthe of Juil schal frese                           4300\n  And that Decembre schal ben hot,\n  To sen a man fro his astat\n  Thurgh his sotie effeminat,\n  And leve that a man schal do,\n  It is as Hose above the Scho,\n  To man which oghte noght ben used.\n  Bot yit the world hath ofte accused\n  Ful grete Princes of this dede,\n  Hou thei for love hemself mislede,                              4310\n  Wherof manhode stod behinde,\n  Of olde ensamples as I finde.[1347]\n                           [Sidenote: [EVIL EXAMPLE OF SARDANAPALUS.]]\n    These olde gestes tellen thus,\n  That whilom Sardana Pallus,[1348]\n      [Sidenote: Hic ponit exemplum qualiter, pro eo quod\n      Sardana Pallus[1349] Assiriorum Princeps muliebri[1350]\n      oblectamento effeminatus sue concupiscencie torporem quasi\n      ex consuetudine adhibebat, a Barbaro Rege Medorum super hoc\n      insidiante in sui feruoris maiori voluptate[1351] subitis\n      mutacionibus extinctus est.]\n  Which hield al hol in his empire\n  The grete kingdom of Assire,\n  Was thurgh the slouthe of his corage\n  Falle into thilke fyri rage\n  Of love, which the men assoteth,\n  And wax so ferforth womannyssh,[1352]\n  That ayein kinde, as if a fissh\n  Abide wolde upon the lond,\n  In wommen such a lust he fond,\n  That he duelte evere in chambre stille,\n  And only wroghte after the wille\n  Of wommen, so as he was bede,\n  That selden whanne in other stede\n  If that he wolde wenden oute,\n  Bot ther he keste and there he pleide,[1353]\n  Thei tawhten him a Las to breide,\n  And weve a Pours, and to enfile\n  A Perle: and fell that ilke while,\n  On Barbarus the Prince of Mede\n  Sih hou this king in wommanhede[1354]\n  Was falle fro chivalerie,\n  And gat him help and compaignie,\n  And wroghte so, that ate laste\n  This king out of his regne he caste,                            4340\n  Which was undon for everemo:\n  And yit men speken of him so,\n  That it is schame forto hiere.\n    Forthi to love is in manere.\n      [Sidenote: Nota qualiter Dauid amans mulieres propter hoc\n      probitatem Armorum non minus excercuit.]\n  King David hadde many a love,\n  Bot natheles alwey above\n  Knyhthode he kepte in such a wise,\n  That for no fleisshli covoitise\n  Of lust to ligge in ladi armes\n  For where a Prince hise lustes suieth,\n  That he the werre noght poursuieth,                          (4550*)\n  Whan it is time to ben armed,\n  His contre stant fulofte harmed,\n  Whan thenemis ben woxe bolde,\n  That thei defence non beholde.\n  Ful many a lond hath so be lore,[1355]\n  As men mai rede of time afore\n  Of hem that so here eses soghten,\n  Which after thei full diere aboghten.                           4360\n    To mochel ese is nothing worth,\n  For that set every vice forth[1356]\n      [Sidenote: Hic loquitur qualiter regnum lasciuie\n      voluptatibus deditum de facili vincitur.[1357] Et ponit\n      exemplum de Ciro Rege Persarum, qui cum Liddos mire[1358]\n      probitatis strenuissimos sibique in bello aduersantes nullo\n      modo vincere potuit, cum ipsis tandem pacis tractatum\n      dissimilans concordiam finalem stabiliri[1359] finxit.\n      Super quo Liddi postea per aliquod tempus armis insoliti\n      sub pacis torpore[1360] voluptatibus intendebant: quod\n      Cirus percipiens in eos armatus subito irruit, ipsosque\n      indefencibiles[1361] vincens sub imperio tributarios\n      subiugauit.]\n  And every vertu put abak,\n  Wherof priss torneth into lak,\n  As in Cronique I mai reherse:\n  Which telleth hou the king of Perse,\n  That Cirus hihte, a werre hadde\n  Ayein a poeple which he dradde,\n  Of a contre which Liddos hihte;\n  As in bataille upon the werre,\n  He hadde of hem alwey the werre.\n  And whan he sih and wiste it wel,\n  That he be strengthe wan no del,\n  Thanne ate laste he caste a wyle\n  This worthi poeple to beguile,\n  And tok with hem a feigned pes,\n  Which scholde lasten endeles,\n  So as he seide in wordes wise,\n  For it betidd upon the cas,[1362]\n  Whan that this poeple in reste was,\n  Thei token eses manyfold;\n  And worldes ese, as it is told,\n  Be weie of kinde is the norrice\n  Of every lust which toucheth vice.\n  Thus whan thei were in lustes falle,\n  The werres ben foryeten alle;\n  Was non which wolde the worschipe\n  Thei putten besinesse aweie\n  And token hem to daunce and pleie;\n  Bot most above alle othre thinges\n  Thei token hem to the likinges\n  Of fleysshly lust, that chastete[1363]\n  Received was in no degre,\n  Bot every man doth what him liste.\n  And whan the king of Perse it wiste,\n  That thei unto folie entenden,\n  With his pouer, whan thei lest wenden,                          4400\n  Mor sodeinly than doth the thunder\n  And thus hath lecherie lore\n  The lond, which hadde be tofore\n  The beste of hem that were tho.\n    And in the bible I finde also\n  A tale lich unto this thing,\n      [Sidenote: Nota hic[1365] qualiter fata bellica luxus\n      infortunat. Et narrat quod cum Rex Amalech Hebreis sibi\n      insultantibus resistere nequiit, consilio Balaam mulieres\n      regni sui pulcherrimas in castra Hebreorum misit; qui ab\n      ipsis contaminati[1366] graciam statim amiserunt. Et sic ab\n      Amalech deuicti in magna multitudine gladio ceciderunt.]\n  Hou Amalech the paien king,\n  Whan that he myhte be no weie\n  The worthi poeple of Irael,[1367]\n  This Sarazin, as it befell,\n  Thurgh the conseil of Balaam\n  A route of faire wommen nam,\n  That lusti were and yonge of Age,[1368]\n  And bad hem gon to the lignage\n  Of these Hebreus: and forth thei wente\n  With yhen greye and browes bente\n  And wel arraied everych on;\n  Among thebreus, was non insihte,\n  Bot cacche who that cacche myhte,\n  And ech of hem hise lustes soghte,\n  Whiche after thei full diere boghte.[1369]\n  For grace anon began to faile,\n  That whan thei comen to bataille\n  Thanne afterward, in sori plit\n  Thei were take and disconfit,\n  So that withinne a litel throwe\n  That whilom were wont to stonde.\n  Til Phinces the cause on honde\n  Hath take, this vengance laste,\n  Bot thanne it cessede ate laste,\n  For god was paid of that he dede:[1370]\n  For wher he fond upon a stede\n  A couple which misferde so,\n  Thurghout he smot hem bothe tuo,\n  And let hem ligge in mennes yhe;\n  Wherof alle othre whiche hem sihe                               4440\n  Ensamplede hem upon the dede,\n  And preiden unto the godhiede\n  Here olde Sennes to amende:\n  And he, which wolde his mercy sende,\n  Restorede hem to newe grace.\n    Thus mai it schewe in sondri place,\n  Of chastete hou the clennesse\n  Acordeth to the worthinesse\n  Of men of Armes overal;\n  This vertu to a king belongeth,\n  Of that his lond schal spede or spille.\n  Forthi bot if a king his wille\n  Fro lustes of his fleissh restreigne,\n  Ayein himself he makth a treigne,\n  Into the which if that he slyde,\n  Him were betre go besyde.\n  For every man mai understonde,\n  It is a sori lust to lyke,\n  Whos ende makth a man to syke\n  And torneth joies into sorwe.\n  The brihte Sonne be the morwe\n  Beschyneth noght the derke nyht,\n  The lusti youthe of mannes myht,\n  In Age bot it stonde wel,\n  Mistorneth al the laste whiel.\n                                [Sidenote: [EVIL EXAMPLE OF SOLOMON.]]\n    That every worthi Prince is holde\n  Withinne himself himself beholde,                               4470\n      [Sidenote: Hic loquitur qualiter Principum irregulata\n      voluptas eos a semita recta multociens deuiare compellit.\n      Et narrat exemplum de Salomone, qui ex sue carnis\n      concupiscencia victus mulierum blandimentis in sui\n      scandalum deos alienos eolere presumebat.]\n  To se the stat of his persone,[1371]\n  And thenke hou ther be joies none\n  Upon this Erthe mad to laste,\n  And hou the fleissh schal ate laste\n  The lustes of this lif forsake,\n  Him oghte a gret ensample take\n  Of Salomon, whos appetit\n  Was holy set upon delit,\n  To take of wommen the plesance:\n  The wyde world merveileth yit,\n  That he, which alle mennes wit\n  In thilke time hath overpassed,\n  With fleisshly lustes was so tassed,\n  That he which ladde under the lawe\n  The poeple of god, himself withdrawe\n  He hath fro god in such a wise,\n  That he worschipe and sacrifise\n  For sondri love in sondri stede\n  This was the wise ecclesiaste,\n  The fame of whom schal evere laste,[1372]\n  That he the myhti god forsok,\n  Ayein the lawe whanne he tok\n  Hise wyves and hise concubines\n  Of hem that weren Sarazines,\n  For whiche he dede ydolatrie.\n  For this I rede of his sotie:\n    Sche of Sidoyne so him ladde,\n  That he knelende hise armes spradde                             4500\n  To Astrathen with gret humblesse,\n  Which of hire lond was the goddesse:                         (4700*)\n    And sche that was a Moabite\n  So ferforth made him to delite\n  Thurgh lust, which al his wit devoureth,\n  That he Chamos hire god honoureth.\n    An other Amonyte also\n  With love him hath assoted so,\n  Hire god Moloch that with encense\n  In such a wise as sche him bad.\n  Thus was the wiseste overlad\n  With blinde lustes whiche he soghte:\n  Bot he it afterward aboghte.\n                                [Sidenote: [DIVISION OF HIS KINGDOM.]]\n    For Achias Selonites,\n  Which was prophete, er his decess,\n      [Sidenote: Nota hic qualiter Achias propheta, in signum\n      quod regnum post mortem Salomonis ob eius peccatum a suo\n      herede diminueretur, pallium suum in xii. partes scidit,\n      vnde x. partes Ieroboe filio Nabal, qui regnaturus postea\n      successit, precepto dei tribuit.]\n  Whil he was in hise lustes alle,\n  Betokneth what schal after falle.\n  For on a day, whan that he mette\n  And bad him that he scholde abyde,\n  To hiere what him schal betyde.\n  And forth withal Achias caste\n  His mantell of, and also faste\n  He kut it into pieces twelve,[1373]\n  Wherof tuo partz toward himselve[1374]\n  He kepte, and al the remenant,\n  As god hath set his covenant,\n  He tok unto Jeroboas,\n  And of the kinges court a knyht:\n  And seide him, \u2018Such is goddes myht,\n  As thou hast sen departed hiere\n  Mi mantell, riht in such manere\n  After the deth of Salomon\n  God hath ordeigned therupon,\n  This regne thanne he schal divide:\n  Which time thou schalt ek abide,\n  And upon that division\n  As thou hast of mi mantell take,\n  Thou schalt receive, I undertake.\n  And thus the Sone schal abie\n  The lustes and the lecherie\n  Of him which nou his fader is.\u2019\n    So forto taken hiede of this,\n  It sit a king wel to be chaste,\n  For elles he mai lihtly waste\n  Himself and ek his regne bothe,\n  And that oghte every king to lothe.                             4550\n  O, which a Senne violent,\n  That the vengance in his persone\n  Was noght ynouh to take al one,\n  Bot afterward, whan he was passed,\n  It hath his heritage lassed,\n  As I more openli tofore[1375]\n  The tale tolde. And thus therfore\n      [Sidenote: Aristotiles.[1376] O Alexander, super omnia consulo,\n      conserua tibi calorem naturalem.]\n  The Philosophre upon this thing\n  That he the surfet of luxure\n  Schal tempre and reule of such mesure,\n  Which be to kinde sufficant\n  And ek to reson acordant,\n  So that the lustes ignorance\n  Be cause of no misgovernance,\n  Thurgh which that he be overthrowe,\n  As he that wol no reson knowe.\n  For bot a mannes wit be swerved,\n  It oghte of reson to suffise;\n  For if it falle him otherwise,[1377]\n  He mai tho lustes sore drede.[1378]\n    For of Anthonie thus I rede,[1379]\n  Which of Severus was the Sone,\n  That he his lif of comun wone\n  Yaf holy unto thilke vice,\n  And ofte time he was so nyce,\n  Wherof nature hire hath compleigned\n  Unto the god, which hath desdeigned                             4580\n  The werkes whiche Antonie wroghte[1380]\n  Of lust, whiche he ful sore aboghte:\n  For god his forfet hath so wroke\n  That in Cronique it is yit spoke.\n  Bot forto take remembrance\n  Of special misgovernance\n  Thurgh covoitise and injustice\n  Forth with the remenant of vice,\n  And nameliche of lecherie,\n  Withinne a tale, as thou schalt hiere,\n  Which is thensample of this matiere.\n                              [Sidenote: [TARQUIN AND HIS SON ARUNS.]]\n    So as these olde gestes sein,\n  The proude tirannyssh Romein\n      [Sidenote: Hic loquitur de Tarquino nuper Rome[1381]\n      Imperatore, necnon et de eiusdem filio nomine Arrons, qui\n      omni viciorum varietate repleti tam in homines quam in\n      mulieres innumera scelera perpetrarunt: set specialiter\n      super hiis que contra Gabinos fraudulenter operati sunt\n      tractare intendit.]\n  Tarquinus, which was thanne king\n  And wroghte many a wrongful thing,\n  Of Sones hadde manyon,\n  Among the whiche Arrons was on,\n  Lich to his fader of maneres;\n  With tresoun and with tirannie\n  And token hiede of no justice,\n  Which due was to here office\n  Upon the reule of governance;\n  Bot al that evere was plesance\n  Unto the fleisshes lust thei toke.\n  And fell so, that thei undertoke\n  A werre, which was noght achieved,\n  Bot ofte time it hadde hem grieved,[1382]                       4610\n  Ayein a folk which thanne hihte[1383]\n  The Gabiens: and al be nyhte\n  This Arrons, whan he was at hom\n  In Rome, a prive place he nom\n  Withinne a chambre, and bet himselve\n  And made him woundes ten or tuelve\n  Upon the bak, as it was sene;\n  And so forth with hise hurtes grene\n  In al the haste that he may\n  Unto Gabie the Cite,\n  And in he wente: and whan that he\n  Was knowe, anon the gates schette,\n  The lordes alle upon him sette\n  With drawe swerdes upon honde.\n  This Arrons wolde hem noght withstonde,\n  Bot seide, \u2018I am hier at your wille,\n  Als lief it is that ye me spille,[1384]\n  As if myn oghne fader dede.\u2019\n  He preide hem that thei wolde se,\n  And schewede hem in what degre\n  His fader and hise brethren bothe,\n  Whiche, as he seide, weren wrothe,\n  Him hadde beten and reviled,\n  For evere and out of Rome exiled.\n  And thus he made hem to believe,\n  And seide, if that he myhte achieve\n  His pourpos, it schal wel be yolde,\n    Whan that the lordes hadde sein[1385]\n  Hou wofully he was besein,\n  Thei token Pite of his grief;\n  Bot yit it was hem wonder lief\n  That Rome him hadde exiled so.\n  These Gabiens be conseil tho[1386]\n  Upon the goddes made him swere,\n  That he to hem schal trouthe bere\n  And strengthen hem with al his myht;\n  To helpen him in his querele.\n  That he was bathed and enoignt,\n  Til that he was in lusti point;\n  And what he wolde thanne he hadde,\n  That he al hol the cite ladde\n  Riht as he wolde himself divise.\n  And thanne he thoghte him in what wise\n  He myhte his tirannie schewe;\n  Whom to his fader forth he sente\n  In his message, and he tho wente,[1387]\n  And preide his fader forto seie\n  Be his avis, and finde a weie,\n  Hou they the cite myhten winne,\n  Whil that he stod so wel therinne.\n  And whan the messager was come\n  To Rome, and hath in conseil nome\n  The king, it fell per chance so\n  This messager forth with the king.\n  And whanne he hadde told the thing\n  In what manere that it stod,\n  And that Tarquinus understod\n  Be the message hou that it ferde,\n  Anon he tok in honde a yerde,\n  And in the gardin as thei gon,\n  The lilie croppes on and on,\n  Wher that thei weren sprongen oute,\n  And seide unto the messager:\n  \u2018Lo, this thing, which I do nou hier,\n  Schal ben in stede of thin ansuere;\n  And in this wise as I me bere,\n  Thou schalt unto mi Sone telle.\u2019\n  And he no lengere wolde duelle,\n  Bot tok his leve and goth withal\n  Unto his lord and told him al,[1388]\n  Hou that his fader hadde do.\n  Anon he wiste what it mente,\n  And therto sette al his entente,\n  Til he thurgh fraude and tricherie\n  The Princes hefdes of Gabie\n  Hath smiten of, and al was wonne:\n  His fader cam tofore the Sonne\n  Into the toun with the Romeins,\n  And tok and slowh the citezeins\n  Withoute reson or pite,\n  And for the sped of this conqueste\n  With a sollempne Sacrifise\n  In Phebus temple; and in this wise\n  Whan the Romeins assembled were,\n  In presence of hem alle there,\n  Upon thalter whan al was diht\n  And that the fyres were alyht,\n  From under thalter sodeinly\n  Cam out and hath devoured al\n  The Sacrifice, and ek withal\n  The fyres queynt, and forth anon,\n  So as he cam, so is he gon\n  Into the depe ground ayein.\n  And every man began to sein,\n  \u2018Ha lord, what mai this signefie?\u2019\n  And therupon thei preie and crie\n  To Phebus, that thei mihten knowe\n  With gastly vois, that alle it herde,\n  The Romeins in this wise ansuerde,\n  And seide hou for the wikkidnesse\n  Of Pride and of unrihtwisnesse,\n  That Tarquin and his Sone hath do,\n  The Sacrifice is wasted so,\n  Which myhte noght ben acceptable\n  Upon such Senne abhominable.\n  And over that yit he hem wisseth,\n  And seith that which of hem ferst kisseth                       4730\n  His moder, he schal take wrieche\n  Upon the wrong: and of that speche\n  Thei ben withinne here hertes glade,\n  Thogh thei outward no semblant made.\n  Ther was a knyht which Brutus hihte,\n  And he with al the haste he myhte\n  To grounde fell and therthe kiste,[1389]\n  Bot non of hem the cause wiste,\n  Bot wenden that he hadde sporned\n  Bot Brutus al an other mente;\n  For he knew wel in his entente\n  Hou therthe of every mannes kinde\n  Is Moder: bot thei weren blinde,\n  And sihen noght so fer as he.\n  Bot whan thei leften the Cite[1390]\n  And comen hom to Rome ayein,\n  Thanne every man which was Romein\n  And moder hath, to hire he bende\n  And keste, and ech of hem thus wende                            4750\n  To be the ferste upon the chance,\n  So as thei herden Phebus sein.\n    Bot every time hath his certein,[1391]\n  So moste it nedes thanne abide,\n  Til afterward upon a tyde\n      [Sidenote: Hic narrat quod, cum Tarquinus in obsidione\n      Ciuitatis Ardee, vt eam destrueret, intentus fuit, Arrons\n      filius eius Romam secreto adiens in domo Collatini\n      hospitatus est; vbi de nocte illam castissimam dominam\n      Lucreciam ymaginata fraude vi oppressit: vnde illa pre\n      dolore mortua, ipse cum Tarquino patre suo tota conclamante\n      Roma in perpetuum exilium delegati sunt.]\n  Tarquinus made unskilfully\n  A werre, which was fasteby\n  Ayein a toun with walles stronge\n  And caste a Siege theraboute,\n  That ther mai noman passen oute.\n  So it befell upon a nyht,\n  Arrons, which hadde his souper diht,\n  A part of the chivalerie\n  With him to soupe in compaignie\n  Hath bede: and whan thei comen were\n  And seten at the souper there,\n  Among here othre wordes glade\n  Who hadde tho the beste wif\n  Of Rome: and ther began a strif,[1392]\n  For Arrons seith he hath the beste.\n  So jangle thei withoute reste,\n  Til ate laste on Collatin,\n  A worthi knyht, and was cousin\n  To Arrons, seide him in this wise:\n  \u2018It is,\u2019 quod he, \u2018of non emprise\n  To speke a word, bot of the dede,\n  Anon forthi this same tyde\n  Lep on thin hors and let ous ryde:\n  So mai we knowe bothe tuo\n  Unwarli what oure wyves do,\n  And that schal be a trewe assay.\u2019\n  This Arrons seith noght ones nay:\n  On horse bak anon thei lepte\n  In such manere, and nothing slepte,\n  Ridende forth til that thei come\n  In strange place and doun thei lihte,\n  And take a chambre, and out of sihte\n  Thei be desguised for a throwe,\n  So that no lif hem scholde knowe.\n  And to the paleis ferst thei soghte,[1394]\n  To se what thing this ladi wroghte[1395]\n  Of which Arrons made his avant:\n  And thei hire sihe of glad semblant,\n  Al full of merthes and of bordes;\n  Sche spak noght of hire housebonde.\n  And whan thei hadde al understonde                           (5000*)\n  Of thilke place what hem liste,[1396]\n  Thei gon hem forth, that non it wiste,\n  Beside thilke gate of bras,\n  Collacea which cleped was,\n  Wher Collatin hath his duellinge.\n  Ther founden thei at hom sittinge\n  Lucrece his wif, al environed\n  With wommen, whiche are abandoned[1397]                         4810\n  To werche, and sche wroghte ek withal,\n  And bad hem haste, and seith, \u2018It schal[1398]\n  Be for mi housebondes were,\n  Which with his swerd and with his spere[1399]\n  Lith at the Siege in gret desese.\n  And if it scholde him noght displese,\n  Nou wolde god I hadde him hiere;\n  For certes til that I mai hiere\n  Som good tidinge of his astat,\n  For so as alle men witnesse,\n  He is of such an hardiesse,\n  That he can noght himselve spare,\n  And that is al my moste care,\n  Whan thei the walles schulle assaile.[1400]\n  Bot if mi wisshes myhte availe,\n  I wolde it were a groundles pet,\n  Be so the Siege were unknet,\n  And I myn housebonde sihe.\u2019\n  Aros, that sche ne myhte it stoppe,\n  And as men sen the dew bedroppe[1401]\n  The leves and the floures eke,\n  Riht so upon hire whyte cheke\n  The wofull salte teres felle.\n  Whan Collatin hath herd hire telle\n  The menynge of hire trewe herte,\n  Anon with that to hire he sterte,\n  And seide, \u2018Lo, mi goode diere,\n  That ye most loven, as ye sein.\u2019\n  And sche with goodly chiere ayein\n  Beclipte him in hire armes smale,\n  And the colour, which erst was pale,\n  To Beaute thanne was restored,\n  So that it myhte noght be mored.\n    The kinges Sone, which was nyh,\n  And of this lady herde and syh\n  The thinges as thei ben befalle,\n  Hath lost; for love upon his part\n  With such a wounde him hath thurghsmite,\n  That he mot nedes fiele and wite\n  Of thilke blinde maladie,\n  To which no cure of Surgerie\n  Can helpe. Bot yit natheles\n  At thilke time he hield his pes,\n  That he no contienance made,\n  So as he couthe in his manere,\n  He spak and made frendly chiere,\n  Til it was time forto go.\n  And Collatin with him also\n  His leve tok, so that be nyhte\n  With al the haste that thei myhte\n  Thei riden to the Siege ayein.\n  Bot Arrons was so wo besein\n  With thoghtes whiche upon him runne,\n  To bedde goth, noght forto reste,\n  Bot forto thenke upon the beste\n  And the faireste forth withal,\n  That evere he syh or evere schal,\n  So as him thoghte in his corage,\n  Where he pourtreieth hire ymage:\n  Ferst the fetures of hir face,\n  In which nature hadde alle grace\n  Of wommanly beaute beset,\n  And hou hir yelwe her was tresced[1403]\n  And hire atir so wel adresced,\n  And hou sche spak, and hou sche wroghte,\n  And hou sche wepte, al this he thoghte,\n  That he foryeten hath no del,\n  Bot al it liketh him so wel,[1404]\n  That in the word nor in the dede[1405]\n  Hire lacketh noght of wommanhiede.\n  And thus this tirannysshe knyht\n  For he non other hiede tok,\n  Bot that he myhte be som crok,\n  Althogh it were ayein hire wille,\n  The lustes of his fleissh fulfille;\n  Which love was noght resonable,\n  For where honour is remuable,\n  It oghte wel to ben avised.\n  Bot he, which hath his lust assised\n  With melled love and tirannie,\n  A weie which he thenkth to holde,\n  Is favorable forto helpe.\u2019\n  And thus withinne himself to yelpe,\n  As he which was a wylde man,\n  Upon his treson he began:\n  And up he sterte, and forth he wente\n  On horsebak, bot his entente\n  Ther knew no wiht, and thus he nam\n  Unto Collacea the gate\n  Of Rome, and it was somdiel late,\n  Riht evene upon the Sonne set,\n  As he which hadde schape his net[1406]\n  Hire innocence to betrappe.\n  And as it scholde tho mishappe,\n  Als priveliche as evere he myhte\n  He rod, and of his hors alyhte[1407]\n  Tofore Collatines In,\n  As he that was cousin of house.\n  And sche, which is the goode spouse,\n  Lucrece, whan that sche him sih,\n  With goodli chiere drowh him nyh,\n  As sche which al honour supposeth,\n  And him, so as sche dar, opposeth\n  Hou it stod of hire housebonde.\n  And he tho dede hire understonde\n  With tales feigned in his wise,[1409]\n  Wherof he myhte hire herte glade,\n  That sche the betre chiere made,\n  Whan sche the glade wordes herde,\n  Hou that hire housebonde ferde.\n  And thus the trouthe was deceived\n  With slih tresoun, which was received\n  To hire which mente alle goode;\n  For as the festes thanne stode,\n  His Souper was ryht wel arraied.\n  To speke of love in no degre;\n  Bot with covert soubtilite\n  His frendly speches he affaiteth,\n  And as the Tigre his time awaiteth[1411]\n  In hope forto cacche his preie.\n  Whan that the bordes were aweie\n  And thei have souped in the halle,\n  He seith that slep is on him falle,\n  And preith he moste go to bedde;\n  So as hire thoghte it was to done,\n  Sche broghte him to his chambre tho\n  And tok hire leve, and forth is go\n  Into hire oghne chambre by,\n  As sche that wende certeinly\n  Have had a frend, and hadde a fo,\n  Wherof fell after mochel wo.\n    This tirant, thogh he lyhe softe,\n  And goth aboute, and leide his Ere\n  To herkne, til that alle were\n  To bedde gon and slepten faste.\n  And thanne upon himself he caste\n  A mantell, and his swerd al naked\n  He tok in honde; and sche unwaked\n  Abedde lay, but what sche mette,\n  God wot; for he the Dore unschette\n  So prively that non it herde,\n  Unto the bed wher that sche slepte,[1412]\n  Al sodeinliche and in he crepte,\n  And hire in bothe his Armes tok.\n  With that this worthi wif awok,\n  Which thurgh tendresce of wommanhiede\n  Hire vois hath lost for pure drede,\n  That o word speke sche ne dar:\n  And ek he bad hir to be war,\n  For if sche made noise or cry,\n  To slen hire and hire folk aboute.\n  And thus he broghte hire herte in doute,\n  That lich a Lomb whanne it is sesed\n  In wolves mouth, so was desesed\n  Lucrece, which he naked fond:\n  Wherof sche swounede in his hond,\n  And, as who seith, lay ded oppressed.\n  And he, which al him hadde adresced\n  To lust, tok thanne what him liste,\n  Into his oghne chambre ayein,\n  And clepede up his chamberlein,\n  And made him redi forto ryde.\n  And thus this lecherouse pride\n  To horse lepte and forth he rod;\n  And sche, which in hire bed abod,\n  Whan that sche wiste he was agon,\n  Sche clepede after liht anon\n  And up aros long er the day,\n  As sche which hath the world forsake,\n  And evere upon continuinge,\n  Riht as men sen a welle springe,\n  With yhen fulle of wofull teres,\n  Hire her hangende aboute hire Eres,\n  Sche wepte, and noman wiste why.\n  Bot yit among full pitously\n  Sche preide that thei nolden drecche\n  Forth with hire fader ek also.\n    Thus be thei comen bothe tuo,\n  And Brutus cam with Collatin,\n  Which to Lucrece was cousin,\n  And in thei wenten alle thre\n  To chambre, wher thei myhten se\n  The wofulleste upon this Molde,\n  Which wepte as sche to water scholde.\n  The chambre Dore anon was stoke,\n  Thei sihe hire clothes al desguised,\n  And hou sche hath hirself despised,\n  Hire her hangende unkemd aboute,\n  Bot natheles sche gan to loute\n  And knele unto hire housebonde;\n  And he, which fain wolde understonde\n  The cause why sche ferde so,\n  With softe wordes axeth tho,\n  \u2018What mai you be, mi goode swete?\u2019\n  And sche, which thoghte hirself unmete                          5030\n  And the lest worth of wommen alle,\n  Hire wofull chiere let doun falle\n  For schame and couthe unnethes loke.\n  And thei therof good hiede toke,\n  And preiden hire in alle weie\n  That sche ne spare forto seie\n  Unto hir frendes what hire eileth,\n  Why sche so sore hirself beweileth,\n  And what the sothe wolde mene.\n  And sche, which hath hire sorwes grene,                         5040\n  Hire wo to telle thanne assaieth,\n  Bot tendre schame hire word delaieth,\n  That sondri times as sche minte[1413]\n  To speke, upon the point sche stinte.\n  And thei hire bidden evere in on\n  To telle forth, and therupon,\n  Whan that sche sih sche moste nede,\n  Hire tale betwen schame and drede\n  Sche tolde, noght withoute peine.\n  And he, which wolde hire wo restreigne,                         5050\n  Hire housebonde, a sory man,\n  And swor, and ek hire fader bothe,\n  That thei with hire be noght wrothe\n  Of that is don ayein hire wille;\n  And preiden hire to be stille,\n  For thei to hire have al foryive.\n  But sche, which thoghte noght to live,\n  Of hem wol no foryivenesse,\n  Which was unto hire bodi wroght,\n  Al were it so sche myhte it noght,\n  Nevere afterward the world ne schal\n  Reproeven hire; and forth withal,\n  Er eny man therof be war,\n  A naked swerd, the which sche bar\n  Withinne hire Mantel priveli,\n  Betwen hire hondes sodeinly\n  Sche tok, and thurgh hire herte it throng,\n  And fell to grounde, and evere among,                           5070\n  Whan that sche fell, so as sche myhte,\n  Hire clothes with hire hand sche rihte,\n  That noman dounward fro the kne\n  Scholde eny thing of hire se:\n  Thus lay this wif honestely,\n  Althogh she deide wofully.\n    Tho was no sorwe forto seke:\n  Hire housebonde, hire fader eke\n  Aswoune upon the bodi felle;\n  In which anguisshe that thei were.\n  Bot Brutus, which was with hem there,\n  Toward himself his herte kepte,\n  And to Lucrece anon he lepte,\n  The blodi swerd and pulleth oute,\n  And swor the goddes al aboute\n  That he therof schal do vengance.\n  And sche tho made a contienance,\n  Hire dedlich yhe and ate laste\n  And so behield him in the wise,\n  Whil sche to loke mai suffise.\n  And Brutus with a manlich herte\n  Hire housebonde hath mad up sterte\n  Forth with hire fader ek also\n  In alle haste, and seide hem tho\n  That thei anon withoute lette\n  A Beere for the body fette;\n  Lucrece and therupon bledende\n  He goth into the Market place[1414]\n  Thurgh cry the cite was assembled,\n  And every mannes herte is trembled,[1415]\n  Whan thei the sothe herde of the cas.\n  And therupon the conseil was\n  Take of the grete and of the smale,\n  And Brutus tolde hem al the tale;\n  And thus cam into remembrance\n  Which Arrons hadde do tofore,\n  And ek, long time er he was bore,\n  Of that his fadre hadde do[1416]\n  The wrong cam into place tho;\n  So that the comun clamour tolde\n  The newe schame of Sennes olde.\n  And al the toun began to crie,\n  \u2018Awey, awey the tirannie\n  Of lecherie and covoitise!\u2019\n  The fader in the same while\n  Forth with his Sone thei exile,\n  And taken betre governance.\n  Bot yit an other remembrance\n  That rihtwisnesse and lecherie\n  Acorden noght in compaignie\n  With him that hath the lawe on honde,\n  That mai a man wel understonde,\n  As be a tale thou shalt wite,\n    At Rome whan that Apius,\n      [Sidenote: Hic ponit exemplum super eodem,[1418] qualiter\n      Liuius Virginius dux excercitus Romanorum vnicam filiam\n      pulcherimam habens cum quodam nobili viro nomine Ilicio, vt\n      ipsam in vxorem duceret, finaliter concordauit. Set interim\n      Apius Claudius tunc[1419] Imperator virginis formositatem,\n      vt eam violaret, concupiscens, occasiones quibus\n      matrimonium impedire, ipsamque ad sui vsum apprehendere\n      posset, subdola conspiracione fieri coniectauit. Et cum\n      propositum sui desiderii productis falsis testibus in\n      iudicio Imperator habere debuisset, pater tunc ibidem\n      presens extracto gladio filie sue pectus mortali vulnere\n      per medium transfodit, dicens: \u2018Malo michi de filia mea\n      virginem habere mortuam, quam in sui scandalum meretricem\n      reseruare viuentem.\u2019]\n  Whos other name is Claudius,\n  Was governour of the cite,\n  Ther fell a wonder thing to se\n  Touchende a gentil Maide, as thus,[1420]\n  Whom Livius Virginius\n  Begeten hadde upon his wif:\n  Men seiden that so fair a lif\n  As sche was noght in al the toun.\n  To Claudius cam in his Ere,\n  Wherof his thoght anon was there,\n  Which al his herte hath set afyre,\n  That he began the flour desire\n  Which longeth unto maydenhede,\n  And sende, if that he myhte spede\n  The blinde lustes of his wille.\n  Bot that thing mai he noght fulfille,\n  For sche stod upon Mariage;\n  Ilicius which thanne hihte,\n  Was, that he scholde his douhter wedde.\n  Bot er the cause fully spedde,\n  Hire fader, which in Romanie\n  The ledinge of chivalerie\n  In governance hath undertake,\n  Upon a werre which was take\n  Goth out with al the strengthe he hadde\n  So was the mariage left,[1421]\n  And stod upon acord til eft.\n    The king, which herde telle of this,\n  Hou that this Maide ordeigned is\n  To Mariage, thoghte an other.\n  And hadde thilke time a brother,\n  Which Marchus Claudius was hote,\n  And was a man of such riote\n  Riht as the king himselve was:\n  In conseil founden out this weie,[1422]\n  That Marchus Claudius schal seie\n  Hou sche be weie of covenant\n  To his service appourtenant\n  Was hol, and to non other man;\n  And therupon he seith he can\n  In every point witnesse take,\n  So that sche schal it noght forsake.\n  Whan that thei hadden schape so,\n  Whil that hir fader was absent,\n  Sche was somouned and assent[1423]\n  To come in presence of the king\n  And stonde in ansuere of this thing.[1424]\n  Hire frendes wisten alle wel\n  That it was falshed everydel,\n  And comen to the king and seiden,\n  Upon the comun lawe and preiden,\n  So as this noble worthi knyht\n  In thilke time, as was befalle,\n  Lai for the profit of hem alle\n  Upon the wylde feldes armed,\n  That he ne scholde noght ben harmed\n  Ne schamed, whil that he were oute;\n  And thus thei preiden al aboute.\n    For al the clamour that he herde,\n  The king upon his lust ansuerde,\n  And yaf hem only daies tuo\n  That in so schorte a time appiere[1425]\n  Bot as therof he was deceived;\n  For Livius hadde al conceived\n  The pourpos of the king tofore,\n  So that to Rome ayein therfore[1426]\n  In alle haste he cam ridende,\n  And lefte upon the field liggende\n  His host, til that he come ayein.\n  Appiereth redi at his day,\n  Wher al that evere reson may\n  Be lawe in audience he doth,\n  So that his dowhter upon soth\n  Of that Marchus hire hadde accused\n  He hath tofore the court excused.\n    The king, which sih his pourpos faile,\n  And that no sleihte mihte availe,\n  Encombred of his lustes blinde\n  And half in wraththe as thogh it were,\n  In presence of hem alle there\n  Deceived of concupiscence\n  Yaf for his brother the sentence,\n  And bad him that he scholde sese\n  This Maide and make him wel at ese;\n  Bot al withinne his oghne entente\n  He wiste hou that the cause wente,\n  Of that his brother hath the wyte\n  Bot thus this maiden hadde wrong,\n  Which was upon the king along,\n  Bot ayein him was non Appel,\n  And that the fader wiste wel:\n  Wherof upon the tirannie,\n  That for the lust of Lecherie\n  His douhter scholde be deceived,\n  And that Ilicius was weyved\n  Untrewly fro the Mariage,[1428]\n  Which of no drede set acompte\n  And not what pite scholde amounte,\n  A naked swerd he pulleth oute,\n  The which amonges al the route\n  He threste thurgh his dowhter side,\n  And al alowd this word he cride:\n  \u2018Lo, take hire ther, thou wrongfull king,[1429]\n  For me is levere upon this thing\n  To be the fader of a Maide,\n  Thogh sche be ded, than if men saide                            5250\n  That in hir lif sche were schamed[1430]\n    Tho bad the king men scholde areste\n  His bodi, bot of thilke heste,\n  Lich to the chaced wylde bor,\n  The houndes whan he fieleth sor,\n  Tothroweth and goth forth his weie,\n  In such a wise forto seie\n  This worthi kniht with swerd on honde\n  That non of hem his strokes kepte;\n  And thus upon his hors he lepte,\n  And with his swerd droppende of blod,[1431]\n  The which withinne his douhter stod,\n  He cam ther as the pouer was\n  Of Rome, and tolde hem al the cas,\n  And seide hem that thei myhten liere[1432]\n  Upon the wrong of his matiere,[1433]\n  That betre it were to redresce\n  Than forto werre in strange place\n  And lese at hom here oghne grace.\n  For thus stant every mannes lif\n  In jeupartie for his wif\n  Or for his dowhter, if thei be[1434]\n  Passende an other of beaute.\n    Of this merveile which thei sihe\n  So apparant tofore here yhe,\n  Of that the king him hath misbore,[1435]\n  That thei wol stonde be the riht.\n  And thus of on acord upriht\n  To Rome at ones hom ayein\n  Thei torne, and schortly forto sein,\n  This tirannye cam to mouthe,\n  And every man seith what he couthe,\n  So that the prive tricherie,\n  Which set was upon lecherie,\n  Cam openly to mannes Ere;\n  And that broghte in the comun feere,                            5290\n  That every man the peril dradde\n  Of him that so hem overladde.\n  Forthi, er that it worse falle,[1436]\n  Thurgh comun conseil of hem alle\n  Thei have here wrongfull king deposed,\n  And hem in whom it was supposed\n  The conseil stod of his ledinge[1437]\n  Be lawe unto the dom thei bringe,\n  Wher thei receiven the penance\n  And thus thunchaste was chastised,\n  That scholden afterward governe,\n  And be this evidence lerne,\n  Hou it is good a king eschuie\n  The lust of vice and vertu suie.\n    To make an ende in this partie,\n  Which toucheth to the Policie\n      [Sidenote: Hic inter alia castitatis regimen concernencia\n      loquitur quomodo Matrimonium, cuius status Sacramentum,\n      quasi continenciam equiperans, eciam honeste delectacionis\n      regimine moderari debet. Et narrat in exemplum, qualiter\n      pro eo quod illi vii.^{tem} viri, qui Sarre Raguelis filie\n      magis propter concupiscenciam quam propter matrimonium\n      voluptuose nupserunt, vnus post alium omnes prima nocte a\n      demone Asmodeo singillatim iugulati interierunt.]\n  Of Chastite in special,\n  That every lust is to eschue\n  Be gret ensample I mai argue:\n  Hou in Rages a toun of Mede\n  Ther was a Mayde, and as I rede,\n  Sarra sche hihte, and Raguel\n  Hir fader was; and so befell,\n  Of bodi bothe and of visage\n  Was non so fair of the lignage,\n  To seche among hem alle, as sche;\n  Of lusti folk that couden love,\n  Assoted were upon hire love,\n  And asken hire forto wedde.\n  On was which ate laste spedde,\n  Bot that was more for likinge,\n  To have his lust, than for weddinge,\n  As he withinne his herte caste,\n  Which him repenteth ate laste.\n  For so it fell the ferste nyht,\n  As he which nothing god besecheth\n  Bot al only hise lustes secheth,\n  Abedde er he was fully warm\n  And wolde have take hire in his Arm,\n  Asmod, which was a fend of helle,\n  And serveth, as the bokes telle,[1438]\n  To tempte a man of such a wise,[1439]\n  Was redy there, and thilke emprise,\n  Which he hath set upon delit,\n  That he his necke hath writhe atuo.[1440]\n  This yonge wif was sory tho,\n  Which wiste nothing what it mente;\n  And natheles yit thus it wente\n  Noght only of this ferste man,[1441]\n  Bot after, riht as he began,\n  Sexe othre of hire housebondes\n  Asmod hath take into hise bondes,[1442]\n  So that thei alle abedde deiden,\n  Whan thei her hand toward hir leiden,                           5350\n  Noght for the lawe of Mariage,\n  In which that thei the lawe excede:\n  For who that wolde taken hiede\n  What after fell in this matiere,\n  Ther mihte he wel the sothe hiere.\n  Whan sche was wedded to Thobie,\n  And Raphael in compainie\n  Hath tawht him hou to ben honeste,\n  Asmod wan noght at thilke feste,                         5360\n  And yit Thobie his wille hadde;\n  For he his lust so goodly ladde,\n  That bothe lawe and kinde is served,\n  Wherof he hath himself preserved,\n  That he fell noght in the sentence.\n  O which an open evidence[1443]\n  Of this ensample a man mai se,\n  That whan likinge in the degre\n  Of Mariage mai forsueie,\n  Wel oghte him thanne in other weie                              5370\n  Of lust to be the betre avised.\n  For god the lawes hath assissed\n  Als wel to reson as to kinde,\n  Bot he the bestes wolde binde\n  Only to lawes of nature,\n  Bot to the mannes creature\n  God yaf him reson forth withal,\n  Wherof that he nature schal\n  Upon the causes modefie,[1444]\n  And yit he schal hise lustes have.\n  So ben the lawes bothe save\n  And every thing put out of sclandre;[1446]\n  As whilom to king Alisandre\n  The wise Philosophre tawhte,\n  Whan he his ferste lore cawhte,\n  Noght only upon chastete,\n  Bot upon alle honestete;[1447]\n  Wherof a king himself mai taste,\n  Hou trewe, hou large, hou joust, hou chaste                     5390\n  Him oghte of reson forto be,\n  Forth with the vertu of Pite,[1448]\n  Thurgh which he mai gret thonk deserve\n  Toward his godd, that he preserve\n  Him and his poeple in alle welthe\n  Of pes, richesse, honour and helthe\n  Hier in this world and elles eke.\n    Mi Sone, as we tofore spieke\n  In schrifte, so as thou me seidest,\n  And for thin ese, as thou me preidest,                          5400\n  Thi love throghes forto lisse,\n  The forme of Aristotles lore,\n  I have it seid, and somdiel more\n  Of othre ensamples, to assaie\n  If I thi peines myhte allaie\n  Thurgh eny thing that I can seie.[1449]\n    Do wey, mi fader, I you preie:\n  Of that ye have unto me told\n  The tales sounen in myn Ere,[1450]\n  Bot yit myn herte is elleswhere,\n  I mai miselve noght restreigne,\n  That I nam evere in loves peine:\n  Such lore couthe I nevere gete,\n  Which myhte make me foryete\n  O point, bot if so were I slepte,[1451]\n  That I my tydes ay ne kepte\n  To thenke of love and of his lawe;\n  Forthi, my goode fader diere,\n  Lef al and speke of my matiere[1452]\n  Touchende of love, as we begonne:\n  If that ther be oght overronne\n  Or oght foryete or left behinde\n  Which falleth unto loves kinde,[1453]\n  Wherof it nedeth to be schrive,\n  Nou axeth, so that whil I live\n  I myhte amende that is mys.\n  Thi schrifte forto make plein,\n  Ther is yit more forto sein\n  Of love which is unavised.\n  Bot for thou schalt be wel avised\n  Unto thi schrifte as it belongeth,\n  A point which upon love hongeth\n  And is the laste of alle tho,\n  I wol thee telle, and thanne ho.\n                     =Explicit Liber Septimus.=\nFOOTNOTES:\n[927] 13 \u00fei time AdBT\u0394, K (\u00fee tymes lasse C)\n[928] 15 drowe AM\n[929] 25 matier AdBT\n[930] 28 Declared AdBT\n[931] 29 thre] \u00fee H\u2081, AdBT, W\n[933] _Latin Verses_ ii. 2 capit AdBT, W\n[934] 87 is thilke] \u00feis ilke H\u2081 ... B\u2082\n[935] 89 S _resumes_\n[936] 92 thre] \u00fee AMH\u2081XRLB\u2082\n[937] 108 The god] And he B The T He Ad\n[938] 109 That] And AdBT\n[939] 119 By chief AM ... C, W \u00fee cheef L\n[940] 161 experience M ... B\u2082, \u0394\n[941] 177 _margin_ vocat A ... B\u2082 (_except_ E)\n[943] 207 _margin_ interim _om._ B\u0394\n[944] 236 ther ne] \u00feer\u00fee (the erthe &c.) ne AMH\u2081XGEL \u00feer\u00fee (_om._ ne) C\ner\u00fee ne R _line om._ W\n[945] 257 lyfliche AM liueliche W lif iche H\u2081 fissche \u0394\n[949] 298 is vpdrawe (vp drawe) C, AdBT, W\n[950] 300 vpon alofte AM vp alofte T, \u0394\n[951] 303 befalle H\u2081EC, SAdB, W\n[952] 319 _margin_ hic _om._ A ... B\u2082, B, W (Nota hic _om._ \u0394)\n[953] 323 fyry drake E, BT\n[954] 330 exaltaciouns AM\n[955] 336 falle doun to gr.] doun (downe) to \u00fee gr. (_om._ falle) AM\n... B\u2082 falle doun to \u00fee grounde J, T, W (thre grounde T)\n[956] 339 exaltacioun AMH\u2081\n[957] 361 Daily H\u2081 Baaly CL\n[958] 365 forme AdBT\n[959] 368 hou it _om._ Ad T it B\n[960] 374 sond(\u0117) AMXGERCB\u2082\n[961] 393 The CL Be AdT\n[962] 429 fyr] ferst B fir\u00fe Ad\n[963] 438 be hote AJMH\u2081XL, AdT\u0394, K\n[965] 449 _margin_ est _om._ B\n[966] 451 \u00fee cold AdBT\n[966m] 451 _margin_ domus J, SB, F domus est ACB\u2082 &c.\n[967] 456 his AdBT hy\u021de X\n[968] 464 _margin_ cordi _om._ AM ... B\u2082\n[970] 478 increacioun AM ... B\u2082, W\n[971] 480 Ordeine\u00fe AH\u2081 ... B\u2082 Ordeyne M\n[972] 483 forto] to AM\n[974] 508 ha\u00fe AMH\u2081, AdBT\u0394, WK\n[975] 510 fleissh(e) may H\u2081XRCLB\u2082 fleissh may him E\n[976] 521 be told JGC, B betold (bitold) A, S, F\n[977] 525 priuely AJM pleinly B\u2082\n[979] 541 Middeler\u00fee (middeler\u00fee) J, S, F myddel er\u00fee AC, B\n[980] 546 Cam AJ, F Cham C, SB\n[981] 552 himselue AJM\n[982] 575 _margin_ Aufrica AJC, F Affrica SB\n[984] 584 Which AJC, F Whiche SB\n[985] 597 haleth] lakke\u00fe AdBT\u039b\n[986] 620 Which AJ, S, F Whiche B\n[987] 621 good JC, SB goode A, F\n[988] 628 Alle o\u00fere AJ, S, F Alle (Al) o\u00feer EC, B\n[989] _Latin Verses_ iv. 4 quod H\u2081 ... B\u2082, B quis T\n[990] 672 knowechi_n_ge F\n[991] 684 tho] \u00fee JXGL, AdBT\u0394, K (\u00feo S)\n[993] 694 Bot \u00feorizonte FWK Be (By) \u00feorizonte SAdBT\u0394\u039b But (Bot)\nzorizonte AMYXGERCB\u2082 Bot \u00feorughout (\u00feurgh out &c.) JH\u2081L\n[994] 717 it tawhte (taughte) A ... B\u2082\n[995] 724 schal beknowe S\u0394, FK\n[996] 736 fulwonne FK _rest_ ful wonne\n[997] 769 and _om._ AMH\u2081XGR\n[998] 798 wantounesse JC, B, F wantonnesse S wantonesse T\n[999] 911 that] \u00fee AMH\u2081G, AdBT, W\n[1000] 933 vpon] whan AM\n[1001] 935 f. _margin_ De septima--dictus est _om._ B\n[1004] 962 _margin_ assequitur H\u2081E ... B\u2082 asseruntur X\n[1005] 978 as it] and it E, AdBT it XL\n[1006] 983 _margin_ adesse H\u2081XGECR, SB\u0394, W (_Lat. om._ JM, AdT)\n[1008] 984 \u00fee beste AM ... B\u2082 his brest W\n[1009] 1007 out of AdBT and of W\n[1013] 1033 of o kynde H\u2081ERCB\u2082 of kynde XL\n[1015] 1058 be bore] bifore (before) AdBT\n[1018] 1100 Augst applied T, F August applied A ... B\u2082 (_except_ E).\nSAd\u0394, WK August plyed E, B\n[1019] 1116 this] \u00fee AMH\u2081XGRLB\u2082\n[1022] 1181 f. formes ... enformes AdBT\n[1024] 1229 his signe AdBT\n[1026] 1261 Constantyn noble \u00fee cite H\u2081XERCL Constantyne \u00fee noble cite\nB\u2082\n[1028] 1280 hihe] sihe (seye) BT\n[1029] 1287 moist AJ, S, F moiste B\n[1030] 1321 Is hette AM it hatteth \u0394 mon\u00fees BT mannes W\n[1031] 1346 _margin_ Berillis A ... B\u2082, W\n[1032] 1361 as \u00fee scole (_om._ seith) AMH\u2081XRLB\u2082 after \u00feis scole E (as\nsei\u00fe \u00fee scole JGC)\n[1033] 1372 _margin_ Honochinus _om._ AM\n[1034] 1383 grene] grete B, W\n[1035] 1393 ellef\u00fee JC, S, F elle\u00fee A elleue\u00fee B\n[1036] 1400 him calle\u00fe R, AdBT\n[1037] 1404 _margin_ Topaxion H\u2081 ... B\u2082\n[1038] 1406 Topaxion (topaxione) H\u2081 ... CB\u2082 to paxione L\n[1039] 1412 _margin_ Astrologia (astrologia) A ... B\u2082, B\u0394, H\u2083\n[1040] 1413 Astrologie (astrologie) MH\u2081E, B\u0394, H\u2083\n[1041] 1445 which AJ, S, F whiche B\n[1043] 1473 Habraham JX, F _rest_ Abraham\n[1044] 1477 this] his AdBT\n[1046] 1493 such a wise MH\u2081CL, T, H\u2083\n[1047] _Latin Verses_ v. 1 sermones H\u2081 ... B\u2082, B\n[1048] 4 pulcra AdBT\n[1049] 1530 ferste A, S, F ferst (first) JC, B\n[1055] 1596 Tak (Taak) AC, SB Take J, F\n[1058] 1619 iugge AdBT\n[1059] 1640 trewman AC, S, F trewe man B\n[1060] _Latin Verses_ vi. 4 Hec FKH\u2083Magd Ex A ... B\u2082, S ... \u0394\u039b, W regit\nBT\u039b gerit Ad\n[1061] 1651 ferst AJ, S, F ferste (firste) C, B\n[1063] 1670 Belonge\u00fe to Icon. AM ... B\u2082\n[1064] 1671 honeste M ... B\u2082 (_except_ C), S\u0394, WH\u2083\n[1069] 1698 \u00fee staat (state) AMB\u2082, W \u00fee estate R\n[1070] 1711 behoveth] bilonge\u00fe X, AdBT\n[1071] 1718 _margin_ existat AM ... B\u2082\n[1074] 1749 be wel A ... B\u2082 (_except_ H\u2081 welbe)\n[1075] 1751 _margin_ Nota--designantur _om._ R, B, H\u2083\n[1080] 1792 wisemen S, F wise men AJC, B\n[1082] 1795 _margin_ asserit B\n[1083] 1797 which A, F whiche B\n[1084] 1800 Arpaphes AMH\u2081XCLB\u2082 Araphes R\n[1085] 1805 he triste] \u00feat trist(e) AM he trusteth \u0394\n[1086] 1815 anssuere F\n[1087] 1836 of lord] a lord E, AdBT, W\n[1091] 1884 of Besaxis H\u2081XRCB\u2082 and Besaxis L\n[1092] 1902 \u00fee womman J, BT\n[1096] 1980 therupon] vpon AM\n[1097] _Latin Verses_ viii. 2 Eius FKH\u2083Magd _rest_ Cuius\n[1098] 1992 _margin_ subditi omni] sub dicionu_m_ (subdicionu_m_) A ...\nB\u2082, B\n[1099] 2015 bitwene (betwen) more AM ... B\u2082, \u0394, WH\u2083\n[1100] 2021 and pile] no pile AM\n[1102] 2067 _margin_ reuelare AM _om._ C\n[1105] 2093 list (luste) to H\u2081EB\u2082, AdBT\n[1109] 2140 Bilonge\u00fe AdBT\n[1110] 2150 _margin_ Nota--Aristotilem _om._ B\u0394 secundum Aristotilem\n_om._ S\n[1111] 2155 _margin_ Seneca] Salomon B\n[1113] 2198 not A, F noght S nought J, B\n[1114] 2199 _margin_ Tercio contra populum _om._ B, W\n[1115] 2219 ff. _margin_ Hic contra--deberes] Hic loquitur super eodem,\net narrat quod, cum Diogenes et Arisippus philosophi a scolis Athenarum\nad Cartaginem, vnde orti fuerant, reuertissent, Arisippus curie\nprincipis sui familiaris adhesit, Diogenes vero in quodam mansiunculo\nsuo studio vacans permansit. Et contigit quod, cum ipse quodam die ad\nfinem orti (ortus S) sui super ripam herbas quas elegerat (eligerat\nS) ad olera lauasset, superuenit ex casu Arisippus, dixitque ei, \u2018O\nDiogenes, certe si Principi tuo placere scires, tu ad olera tua lauanda\nnon indigeres.\u2019 Cui ille respondit, \u2018O Arisippe, certe si tu olera tua\nlauare scires, te in blandiciis et adulacionibus principi tuo seruire\nnon oporteret.\u2019 SB\u0394\u039b (_Lat. om._ AdT)\n[1117] 2251 and] and wi\u00fe AM, \u0394\n[1119] 2282 satte S, F sate W sat J, AdBT sitte (sit) AMH\u2081XGC sette\n(set) ERLB\u2082, \u0394, H\u2083\n[1121] 2318 sein B sayne W\n[1122] 2329 Bot] And AdBT\u039b\n[1123] 2330 Bot wher] And wher AM ... B\u2082 Wher now AdBT\u039b\n[1126] 2331 euery AdBT\n[1129] 2352 is yit] it is C, AdBT\n[1130] 2357 ff. _margin_ Hic narrat--aduersabitur] Hic eciam contra\nvicium adulacionis ponit exemplum: et narrat quod, cum nuper Romanorum\nimperator contra suos hostes victoriam optinuisset, et cum palma\ntriumphi (triumphe S) in vrbem redire debuisset, ne ipsum inanis glorie\naltitudo superextolleret, licitum fuit pro illo die quod vnusquisque\npeiora que sue condicionis agnosceret in aures suas apercius\nexclamaret, vt sic gaudium cum dolore compesceret, et adulantum voces,\nsique fuerant, pro minimo computaret. SB\u0394\u039b (_Lat. om._ AdT)\n[1133] 2377 _margin_ fortunata A ... B\u2082\n[1134] 2378 _margin_ fuerit] fuit B\u2082 sint H\u2081 ... L\n[1135] 2379 _margin_ forte _om._ AM tokne S ... \u0394\n[1139] 2414 ff. _margin_ Hic eciam--reprimeret] Hic ponit exemplum\nsuper eodem; et narrat quod eodem die quo imperator intronizatus in\npalacio suo regio ad conuiuium in maiori leticia sedisset, ministri sui\nsculptores coram ipso procederent alta voce dicentes, \u2018O imperator, die\nnobis cuius forme et vbi tumbam sculpture tue faciemus,\u2019 vt sic morte\nremorsus huius vite blandicias obtemperaret, SB\u0394\u039b _but_ procederant SB\u039b\n(_Lat. om._ AdT)\n[1140] 2424 Disour] Gestour AM ... B\u2082\n[1142] 2434 thing] king B\u2082, AdBT\n[1143] 2444 Tho took AdB Sto cok T\n[1146] 2464 do worschipe] worschiped AdBT\n[1149] 2530 Irahel (Irael) J, S, FK _rest_ Israel\n[1150] 2536 _margin_ adulatis A ... B\u2082\n[1151] 2540 Irahel (Irael) AJ, S, FK _rest_ Israel\n[1153] 2560 trew S, F trewe AC, B\n[1155] 2594 Ther is on] is \u00feer non B is \u00feer on T\n[1161] 2637 miht (might) JC, B mihte A, S, F\n[1163] 2657 Irahel (Irael) J, FK _rest_ Israel\n[1164] 2689 flatering AdBT\n[1165] 2691 euermore JM, B forthermore W\n[1166] 2698 _margin_ regiminis] Regis AM, BT, FW legis H\u2081 ... B\u2082 siue\nregis \u0394 (_Lat. om._ J, Ad, K)\n[1167] 2710 lorde AH\u2081 lorde\u00fe M\n[1169] 2750 disputacioun AM ... B\u2082\n[1170] 2762 menable AXG, FW moeuable (moueable &c.) H\u2081E, AdBT, K\nmeuable (?) JMRCLB\u2082, \u0394\n[1171] 2775 Enclynd (Enclined) H\u2081 ... B\u2082, W\n[1173] 2794 putte AC, B put F\n[1174] 2806 whiche AJ, B which C, F\n  That euery man be wepenles\n  That come in to &c. H\u2081 ... B\u2082\n[1185] 2926 _margin_ subditos suos _om._ A ... B\u2082\n[1186] 2938 _margin_ delegatur BT\n[1188] 2967 no man JC, B noman A, F\n[1190] 2989 \u021de wol AdBT I wold \u0394\n[1193] 3003 schop (schoop) AJC, B schope F\n[1195] 3020 which AC, S, F whiche B\n[1197] 3060 hadde AdBT\n[1198] 3063 such JC, SB suche A, F\n[1199] 3086 he lad AM, \u0394 he bad B\u2082\n[1201] _Latin Verses_ x. 2 vbi H\u2081 ... B\u2082\n[1202] 3110 _margin_ graciosius H\u2081 ... B\u2082, W\n[1204] 3135 Philosophre] holy book BT\u039b\n[1205] 3149*-3180* _Only in_ BT\u039b (Ad _defective_). _Text follows_ B\n[1206] 3150* scholde] \u00fe_at_ scholde T\n[1209] 3142 ff. _margin_ Troianus--proponebat _om._ BT\n[1211] 3148 conseilleir F\n[1212] 3159 pitous (petous) JH\u2081LB\u2082, \u0394, W piteous R piteuous X\n[1213] 3207*-3360* _Only in_ SAdBT\u0394\u039b (Ad _defective to_ l. 3269*).\n_Text follows_ S\n[1214] 3222* _margin_ pietatem _om._ B\n[1215] 3223* _marg._ excerciam S\n[1216] 3228* _marg._ pro tempore _om._ BT\n[1217] 3231* _marg._ asinum sibi restitui BT\u039b\n[1218] 3234* _marg._ nocumentum S nocumenta B\n[1219] 3244* _marg._ quadam valle BT\n[1220] 3251* _margin after_ decreuit B _adds_ et cum o_mn_i sui cordis\ni_n_timo deo gr_aci_as egit\n[1227] 3278* On \u00feis on \u00feat AdBT\u039b\n[1229] 3292* Iuerie AdT Iewerie B Iurie S\n[1230] 3305* dom (doom) AdBT dome S\n[1231] 3311* made SAdB\u0394\u039b mad T\n[1233] 3327* hol BT hole SAd\n[1234] 3339* lond AdBT londe S\n[1235] 3342* discretely S\n[1236] 3348* many wise AdB\n[1238] 3176 _margin_ se] seipsum BT, H\u2083 eligere _om._ BT\n[1241] 3198 thoghte to relieve] of his byleeue AM\n[1242] 3218 in Ermonie AM\n[1243] 3225 on his heed B\n[1244] 3233 _margin_ restuit F\n[1248] 3274 _margin_ in exemplum S ... \u0394\n[1250] 3270 with] \u00fee XGERL by H\u2081 no B\u2082\n[1251] 3271 pitous (petows) MH\u2081XLB\u2082, \u0394, WH\u2083 piteuous AdT\n[1252] 3276 al is SAdBT is \u0394\n[1253] 3279 of his ire \u0394 in his A in hie M\n[1255] 3298 To whom AM ... B\u2082, Ad Inne whom W hom \u0394\n[1256] 3326 this caste] it cast B is cast Ad, H\u2083 \u00feis made A ... B\u2082\n[1257] 3330 vnto AdBT to \u0394\n[1259] 3338 couenable AM ... R coueable L couable B\u2082 (C _defect._)\n[1262] 3362 _margin_ Iupiter _om._ BT\n[1263] 3387 nature \u00feis AdBT natures \u00feus AM ... B\u2082\n[1265] 3412 areste] haue reste AM\n[1266] 3420 _margin_ precipue _om._ A ... B\u2082\n[1267] 3436 _margin_ offerre A ... B\u2082 (offerri G, W)\n[1268] 3423 hapned XERCB\u2082 papned L\n[1270] 3432 as he by sente A as by sente M alle by dissent W\n[1273] 3454 dydinge AM\n[1274] 3464 hir(e) power H\u2081, BT\u0394, W ouerpasse AM\n[1276] 3476 tobrieken S, F tobreken (to breken) AJC, B\n[1278] 3484 no] not (noght) AM ... B\u2082 (_except_ E)\n[1281] 3523 Why] Wi\u00fe AdBT\n[1282] 3530 Knighthode R, B, W\n[1283] 3551 \u00feogh it be lich to a fable A \u00feoght it be lich a fable M\n[1284] 3556 And wonder dredful noise it made AdBT\n[1285] 3574 hield (heeld) A, S, F heelde (helde) C, B helden J\n[1288] 3592 wher of \u00feat his knighthede H\u2081 ... B\u2082 wher of his knyhthede\nAM, Ad\u0394, H\u2083 (knythlihiede F)\n[1289] 3607 hardinesse R, AdBT\u0394, W\n[1290] 3615 for\u00feere (for\u00fere, for\u00feer) AM ... B\u2082 (for\u00fee X)\n[1291] 3628 Irahel (Irael) J, S, F _rest_ Israel\n[1293] 3641 thre] these W\n[1299] 3689 scholde AdBT\n[1300] 3692 his] \u00feis AM ... B\u2082, AdBT\u0394, Magd\n[1301] 3701 he ferde] aferde AM\n[1302] 3704 slep] sweuen(e) AM ... L (slep G)\n[1303] 3716 his host E, B, Magd\n[1304] 3727 despeir AJMH\u2081RLB\u2082, AdBT\u0394, W\n[1305] 3728 schullen B\n[1307] 3752 per] \u00fee AdBT \u00feair L\n[1308] 3763 forto] \u00feo to AM B\u2082 to W\n[1309] 3773 hole J, S, F holly AC, B\n[1312] 3819 myht (might) AC, B myhte (mihte) J, S, F\n[1315] 3902 I my regne] I may regne C, W I regne AdT in my regne H\u2081E in\nme regne XRLB\u2082\n[1317] 3984 wel \u00feanne AMH\u2081, Ad\u0394 wel than al W\n[1318] 3989 al of \u00feis BT of al \u00feis Ad al this W\n[1320] 4004 that] \u00fee AdBT\n[1322] 4031 \u00fee parlement AM\n[1323] 4037 which \u00feat H\u2081 ... B\u2082, BT, W \u00feat Ad\n[1325] 4081 \u00fei (\u00fey) right MH\u2081L, B\u0394\n[1327] 4092 a lyte S alyte (alite) AJC, B, F\n[1328] 4093 \u00feenkest take B\n[1330] 4123 Al Irahel (Irael) J, S, FK Al Israhel (Israel &c.) AM ...\nB\u2082, W Of Israel G, AdBT\n[1334] 4183 How him were leuere AdBT\n[1338] 4208 ferste (first &c.) AM ... B\u2082 fist Ad\n[1339] 4212 \u00feenk C, S, F \u00feenke AJ, B\n[1341] 4239 firste (ferst &c.) H\u2081 ... B\u2082, W fist(e) M, Ad\n[1342] 4245 hihe (hye) AJC, S, F hih B\n[1345] 4269 womman J, AdBT, W\n[1348] 4314 Sardanapallus E, \u0394, W\n[1349] 4316 _marg._ Sardanapallus ER, \u0394, W\n[1350] 4317 _marg._ mulieri A ... B\u2082 (_except_ E)\n[1354] 4336 how \u00feat \u00fee king AMLB\u2082 how \u00fee k. H\u2081 ... C\n[1355] 4357 many JC, SB manye A, F\n[1357] 4365 _margin_ viuatur AM vincit W\n[1360] 4375 _marg._ tempore B\u2082, BT\n[1361] 4378 _marg._ indefenbiles F\n[1362] 4381 betidd S, F betidde AC, B be tid J\n[1363] 4395 fleyssly F\n[1364] 4402 put AJ, S, F putte C, B\n[1366] 4415 ff. _margin_ contaminati--ceciderunt] contaminati sunt\n(_om._ graciam--ceciderunt) BT\n[1367] 4411 Irael (Irahel) J, S, FK _rest_ Israel\n[1368] 4415 of \u021dong age B\n[1369] 4424 aboughte MH\u2081GE, AdB\u0394\n[1371] 4471 \u00feastat (\u00fee astate) AdBT\n[1373] 4525 kut (kutt) AJC, S, F cutte B\n[1374] 4526 toward] vnto AdBT\n[1375] 4557 f. As more ... is told AdB As more ... tolde T\n[1376] 4559 _margin_ Aristotiles _om._ B\n[1379] 4574 Anthonie AJ, F Antonie S antoigne B\n[1380] 4581 Antonie S Anthonie A Antoine J, B, F\n[1381] 4595 _margin_ nuper Rome] rome nuper BT nup_er_ A _om._ M\n[1385] 4641 Whan \u00fee lordes AM\n[1388] 4688 told C, SB, F tolde A\n[1389] 4737 ground F therthe] \u00feer he AdBT \u00feere (\u00feer) H\u2081YXGERC, \u039b\n[1391] 4754 _Paragraph in MSS. at_ 4757\n[1393] 4780 Wher of (Wherof) AdBT, K\n[1395] 4796 \u00feis ladyes B \u00feeis ladis Ad \u00feise lady (s _erased_) T\n[1399] 4814 swerd] schield (shelde) H\u2081, B\n[1400] 4825 schulde (scholde) M, AdBT\n[1401] 4832 dewe droppe AM, W\n[1402] 4880 let GEC, AdBT\n[1404] 4886 liked SAdBT\n[1405] 4887 in the dede] in dede AMXLB\u2082\n[1407] 4918 he lighte AdBT\n[1409] 4929 \u00feis wise AdBT\n[1413] 5043 f. minte ... stinte J, SB, F mente ... stente AEC\n[1415] 5104 mannes herte trembled H\u2081 ... B\u2082, W manne herte trembled AM\n[1416] 5113 fadre S, F fader AJC, B\n[1417] 5130 olde ensample C, F old (oold) ensample AJ, B olde ensamples\nS\u0394\n[1418] 5133 _margin_ super eodem _om._ B\n[1419] 5140 _margin_ tunc _om._ BT\n[1420] 5135 and \u00feus FWKMagd\n[1421] 5161 \u00feis Mariage SBT\u0394\n[1423] 5182 somo_u_ned (_or_ som_m_oned) AJ, F somoned C, SB\n[1424] 5184 stood (stode) H\u2081 ... B\u2082 stante W\n[1425] 5201 schorte J, S, F schort AC, B\n[1426] 5206 And \u00feoughte to be \u00feer \u00feerfore H\u2081 ... B\u2082\n[1429] 5247 take (taake) AC, S, F tak J, B\n[1430] 5251 aschamed ALM, \u0394\n[1431] 5263 Al with ... of blood T Al wi\u00fe ... al blod B Wi\u00fe ... al\nblode Ad\n[1432] 5267 seide AJ, SB seid F\n[1434] 5275 And for AdBT Or of W\n[1437] 5327 withinne] which in AdBT\n[1440] 5341 wri\u00fee AJC, SB wri\u00fe F\n[1442] 5348 hise bondes J, S, FK his hondes H\u2081 ... B\u2082, AdTB\u0394, WMagd\nhondes (_om._ his) AM\n[1443] 5366 Of which AdBT, W O such H\u2081\n[1444] 5379 cause AdBT\n[1449] 5407 which I AdBT\n[1451] 5417 S _has lost two leaves_ (5417-viii. 336)\nIncipit Liber Octavus.\n  i. _Que fauet ad vicium vetus hec modo regula confert,_\n       _Nec nouus econtra qui docet ordo placet._\n     _Cecus amor dudum nondum sua lumina cepit,_\n       _Quo Venus impositum deuia fallit iter._\n    The myhti god, which unbegunne\n  Stant of himself and hath begunne\n      [Sidenote: Postquam ad instanciam Amantis confessi\n      Confessor Genius super hiis que Aristotiles Regem\n      Alexandrum edocuit, vna cum aliarum Cronicarum exemplis\n      seriose tractauit, iam vltimo in isto octauo volumine ad\n      confessionem in amoris causa regrediens tractare proponit\n      super hoc, quod nonnulli primordia nature ad libitum\n      voluptuose consequentes, nullo humane racionis arbitrio\n      seu ecclesie legum imposicione a suis excessibus debite\n      refrenantur. Vnde quatenus amorem concernit Amantis\n      conscienciam pro finali sue confessionis materia Genius\n      rimari conatur.]\n  Alle othre thinges at his wille,\n  The hevene him liste to fulfille\n  Of alle joie, where as he\n  Sit inthronized in his See,\n  And hath hise Angles him to serve,\n  Suche as him liketh to preserve,\n  So that thei mowe noght forsueie:\n  With al the route apostazied\n  Of hem that ben to him allied,\n  Whiche out of hevene into the helle[1454]\n  From Angles into fendes felle;\n  Wher that ther is no joie of lyht,\n  Bot more derk than eny nyht\n  The peine schal ben endeles;\n  And yit of fyres natheles\n  Ther is plente, bot thei ben blake,\n    Thus whan the thinges ben befalle,\n  That Luciferes court was falle\n  Wher dedly Pride hem hath conveied,\n  Anon forthwith it was pourveied\n  Thurgh him which alle thinges may;\n  He made Adam the sexte day\n  In Paradis, and to his make\n  Him liketh Eve also to make,\n  And bad hem cresce and multiplie.\n  Which of the womman schal be bore,\n  The nombre of Angles which was lore,\n  Whan thei out fro the blisse felle,\n  He thoghte to restore, and felle\n  In hevene thilke holy place\n  Which stod tho voide upon his grace.\n  Bot as it is wel wiste and knowe,[1455]\n  Adam and Eve bot a throwe,\n  So as it scholde of hem betyde,\n  Ne duelten, and the cause why,\n  Write in the bok of Genesi,\n  As who seith, alle men have herd,\n  Hou Raphael the fyri swerd\n  In honde tok and drof hem oute,\n  To gete here lyves fode aboute\n  Upon this wofull Erthe hiere.\n  Metodre seith to this matiere,[1456]\n  As he be revelacion\n  Hou that Adam and Eve also\n  Virgines comen bothe tuo\n  Into the world and were aschamed,\n  Til that nature hem hath reclamed\n  To love, and tauht hem thilke lore,\n  That ferst thei keste, and overmore\n  Thei don that is to kinde due,\n  Wherof thei hadden fair issue.\n  A Sone was the ferste of alle,\n  Abel was after the secounde,\n  And in the geste as it is founde,\n  Nature so the cause ladde,\n  Tuo douhtres ek Dame Eve hadde,\n  The ferste cleped Calmana\n  Was, and that other Delbora.\n  Thus was mankinde to beginne;\n  Forthi that time it was no Sinne\n  The Soster forto take hire brother,\n  Whan that ther was of chois non other:                            70\n  To Chain was Calmana betake,[1458]\n  And Delboram hath Abel take,[1459]\n  In whom was gete natheles\n  Of worldes folk the ferste encres.\n  Men sein that nede hath no lawe,\n  And so it was be thilke dawe\n  And laste into the Secounde Age,[1460]\n  Til that the grete water rage,\n  Of No\u00eb which was seid the flod,[1461]\n  The world, which thanne in Senne stod,                            80\n  Hath dreint, outake lyves Eyhte.\n  Tho was mankinde of litel weyhte;\n  Sem, Cham, Japhet, of these thre,\n  That ben the Sones of No\u00eb,\n  The world of mannes nacion\n  Into multiplicacion\n  Was tho restored newe ayein\n  So ferforth, as the bokes sein,\n  That of hem thre and here issue\n  Of naciouns seventy and tuo;\n  In sondri place ech on of tho\n  The wyde world have enhabited.\n  Bot as nature hem hath excited,\n  Thei token thanne litel hiede,\n  The brother of the Sosterhiede\n  To wedde wyves, til it cam\n  Into the time of Habraham.[1462]\n  Whan the thridde Age was begunne,\n  For ther was poeple ynouh in londe:\n  Thanne ate ferste it cam to honde,\n  That Sosterhode of mariage\n  Was torned into cousinage,\n  So that after the rihte lyne\n  The Cousin weddeth the cousine.\n  For Habraham, er that he deide,\n  This charge upon his servant leide,\n  To him and in this wise spak,\n  Do wedde for no worldes good,\n  Bot only to his oghne blod:\n  Wherof this Servant, as he bad,\n  Whan he was ded, his Sone hath lad\n  To Bathuel, wher he Rebecke\n  Hath wedded with the whyte necke;\n  For sche, he wiste wel and syh,\n  Was to the child cousine nyh.\n    And thus as Habraham hath tawht,\n  His Sone Jacob dede also,\n  And of Laban the dowhtres tuo,\n  Which was his Em, he tok to wyve,\n  And gat upon hem in his lyve,\n  Of hire ferst which hihte Lie,\n  Sex Sones of his Progenie,\n  And of Rachel tuo Sones eke:\n  The remenant was forto seke,\n  That is to sein of foure mo,\n  And of Zelpha he hadde ek tweie.\n  And these tuelve, as I thee seie,\n  Thurgh providence of god himselve\n  Ben seid the Patriarkes tuelve;\n  Of whom, as afterward befell,\n  The tribes tuelve of Irahel[1464]\n  Engendred were, and ben the same\n  That of Hebreus tho hadden name,\n  Which of Sibrede in alliance\n  Most comunly, til Crist was bore.\n  Bot afterward it was forbore\n  Amonges ous that ben baptized;\n  For of the lawe canonized\n  The Pope hath bede to the men,[1465]\n  That non schal wedden of his ken\n  Ne the seconde ne the thridde.\n  Bot thogh that holy cherche it bidde,[1466]\n  So to restreigne Mariage,\n  Full manye of suche nou aday\n  That taken wher thei take may.\n  For love, which is unbesein\n  Of alle reson, as men sein,\n  Thurgh sotie and thurgh nycete,\n  Of his voluptuosite\n  He spareth no condicion\n  Of ken ne yit religion,\n  Bot as a cock among the Hennes,\n  Which goth amonges al the Stod,\n  Riht so can he nomore good,\n  Bot takth what thing comth next to honde.\n    Mi Sone, thou schalt understonde,\n  That such delit is forto blame.\n  Forthi if thou hast be the same\n  To love in eny such manere,\n  Tell forth therof and schrif thee hiere.\n    Mi fader, nay, god wot the sothe,\n  So wylde a man yit was I nevere,\n  That of mi ken or lief or levere\n  Me liste love in such a wise:\n  And ek I not for what emprise\n  I scholde assote upon a Nonne,\n  For thogh I hadde hir love wonne,\n  It myhte into no pris amonte,[1468]\n  So therof sette I non acompte.\n  Ye mai wel axe of this and that,\n  In al this world ther is bot on\n  The which myn herte hath overgon;\n  I am toward alle othre fre.\n    Full wel, mi Sone, nou I see\n  Thi word stant evere upon o place,[1469]\n  Bot yit therof thou hast a grace,\n  That thou thee myht so wel excuse\n  Of love such as som men use,[1470]\n  So as I spak of now tofore.\n  And lich unto the bitterswete;\n  For thogh it thenke a man ferst swete,\n  He schal wel fielen ate laste\n  That it is sour and may noght laste.\n  For as a morsell envenimed,\n  So hath such love his lust mistimed,\n  And grete ensamples manyon\n  A man mai finde therupon.\n                           [Sidenote: [EXAMPLES OF INCEST. CALIGULA.]]\n    At Rome ferst if we beginne,\n  Ther schal I finde hou of this sinne                             200\n      [Sidenote: Hic loquitur contra illos, quos Venus sui\n      desiderii feruore inflammans ita incestuosos efficit, vt\n      neque propriis Sororibus parcunt. Et narrat exemplum,\n      qualiter pro eo quod Gayus Caligula tres sorores suas\n      virgines coitu illicito opressit, deus tanti sceleris\n      peccatum impune[1471] non ferens ipsum non solum ab imperio\n      set a vita iusticia vindice priuauit.[1472]\n      Narrat eciam aliud exemplum super eodem, qualiter Amon\n      filius Dauid fatui amoris concupiscencia preuentus,\n      sororem suam Thamar a sue virginitatis pudicicia inuitam\n      deflorauit, propter quod et ipse a fratre suo Absolon\n      postea interfectus, peccatum sue mortis precio inuitus\n      redemit.]\n  An Emperour was forto blame,\n  Gayus Caligula be name,\n  Which of his oghne Sostres thre\n  Berefte the virginite:\n  And whanne he hadde hem so forlein,[1473]\n  As he the which was al vilein,\n  He dede hem out of londe exile.\n  Bot afterward withinne a while\n  God hath beraft him in his ire\n  And thus for likinge of a throwe\n  For evere his lust was overthrowe.\n    Of this sotie also I finde,\n  Amon his Soster ayein kinde,\n  Which hihte Thamar, he forlay;\n  Bot he that lust an other day\n  Aboghte, whan that Absolon\n  His oghne brother therupon,\n  Of that he hadde his Soster schent,\n  And slowh him with his oghne hond:\n  And thus thunkinde unkinde fond.\n    And forto se more of this thing,\n  The bible makth a knowleching,\n      [Sidenote: Hic narrat, qualiter Loth duas filias suas ipsis\n      consencientibus carnali copula cognouit, duosque ex eis\n      filios, scilicet Moab et Amon, progenuit, quorum postea\n      generacio praua et exasperans contra populum dei in terra\n      saltim promissionis vario grauamine quam sepius insultabat.]\n  Wherof thou miht take evidence\n  Upon the sothe experience.\n  Whan Lothes wif was overgon\n  And schape into the salte Ston,[1474]\n  As it is spoke into this day,\n  Be bothe hise dowhtres thanne he lay,                            230\n  With childe and made hem bothe grete,[1475]\n  Til that nature hem wolde lete,\n  And so the cause aboute ladde\n  That ech of hem a Sone hadde,\n  Moab the ferste, and the seconde\n  Amon, of whiche, as it is founde,\n  Cam afterward to gret encres[1476]\n  Tuo nacions: and natheles,\n  For that the stockes were ungoode,[1477]\n  The branches mihten noght be goode;                              240\n  For of the false Moabites\n  Forth with the strengthe of Amonites,\n  Of that thei weren ferst misgete,\n  The poeple of god was ofte upsete\n  In Irahel and in Judee,[1478]\n  As in the bible a man mai se.\n    Lo thus, my Sone, as I thee seie,\n  Thou miht thiselve be beseie\n  Of that thou hast of othre herd:\n  Of loves lust if so befalle\n  That it in other place falle\n  Than it is of the lawe set,\n  He which his love hath so beset\n  Mote afterward repente him sore.\n  And every man is othres lore;\n  Of that befell in time er this[1479]\n  The present time which now is\n  May ben enformed hou it stod,\n  And leve that which is noght so.\n  Bot forto loke of time go,[1480]\n  Hou lust of love excedeth lawe,\n  It oghte forto be withdrawe;\n  For every man it scholde drede,\n  And nameliche in his Sibrede,\n  Which torneth ofte to vengance:\n  Wherof a tale in remembrance,\n  Which is a long process to hiere,\n  ii. _Omnibus est communis amor, set et immoderatos_\n        _Qui facit excessus, non reputatur amans._\n      _Sors tamen vnde Venus attractat corda, videre_\n        _Que racionis erunt, non racione sinit._\n      [Sidenote: Hic loquitur adhuc contra incestuosos amantum\n      coitus. Et narrat mirabile exemplum de magno Rege Antiocho,\n      qui vxore mortua propriam filiam violauit: et quia filie\n      Matrimonium penes alios impedire voluit, tale ab eo\n      exiit edictum, quod si quis eam in vxorem peteret, nisi\n      ipse prius[1481] quoddam problema questionis, quam ipse\n      Rex proposuerat, veraciter solueret, capitali sentencia\n      puniretur. Super quo veniens tandem discretus iuuenis\n      princeps Tyri Appolinus questionem soluit; nec tamen\n      filiam habere potuit, set Rex indignatus ipsum propter hoc\n      in mortis odium recollegit. Vnde Appolinus a facie Regis\n      fugiens, quam plura, prout inferius intitulantur, propter\n      amorem pericla passus est.]\n    Of a Cronique in daies gon,\n  The which is cleped Pantheon,\n  In loves cause I rede thus,\n  Hou that the grete Antiochus,\n  Of whom that Antioche tok\n  His ferste name, as seith the bok,\n  Was coupled to a noble queene,\n  And hadde a dowhter hem betwene:\n  Bot such fortune cam to honde,\n  That deth, which no king mai withstonde,                         280\n  Bot every lif it mote obeie,\n  This worthi queene tok aweie.\n  The king, which made mochel mone,\n  Tho stod, as who seith, al him one\n  Withoute wif, bot natheles\n  His doghter, which was piereles\n  Of beaute, duelte aboute him stille.\n  Bot whanne a man hath welthe at wille,\n  The fleissh is frele and falleth ofte,\n  And that this maide tendre and softe,                            290\n  Which in hire fadres chambres duelte,[1482]\n  Withinne a time wiste and felte:\n  For likinge and concupiscence[1483]\n  Withoute insihte of conscience\n  The fader so with lustes blente,\n  That he caste al his hole entente\n  His oghne doghter forto spille.\n  This king hath leisir at his wille[1484]\n  With strengthe, and whanne he time sih,\n  And sche was tendre and full of drede,\n  Sche couthe noght hir Maidenhede\n  Defende, and thus sche hath forlore\n  The flour which sche hath longe bore.\n  It helpeth noght althogh sche wepe,\n  For thei that scholde hir bodi kepe\n  Of wommen were absent as thanne;\n  And thus this maiden goth to manne,\n  The wylde fader thus devoureth\n  His oghne fleissh, which non socoureth,[1485]                    310\n  And that was cause of mochel care.\n  Bot after this unkinde fare\n  Out of the chambre goth the king,\n  And sche lay stille, and of this thing,\n  Withinne hirself such sorghe made,\n  Ther was no wiht that mihte hir glade,\n  For feere of thilke horrible vice.\n  With that cam inne the Norrice\n  Which fro childhode hire hadde kept,\n  And why hire chiere was unglad.\n  Bot sche, which hath ben overlad\n  Of that sche myhte noght be wreke,\n  For schame couthe unethes speke;\n  And natheles mercy sche preide\n  With wepende yhe and thus sche seide:\n  \u2018Helas, mi Soster, waileway,\n  That evere I sih this ilke day!\n  Thing which mi bodi ferst begat\n  Mi worldes worschipe hath bereft.\u2019\n  With that sche swouneth now and eft,\n  And evere wissheth after deth,\n  So that welnyh hire lacketh breth.\n  That other, which hire wordes herde,\n  In confortinge of hire ansuerde,\n  To lette hire fadres fol desir[1486]\n  Sche wiste no recoverir:\n  Whan thing is do, ther is no bote,\n  Ther was non other which it wiste.\n  Thus hath this king al that him liste\n  Of his likinge and his plesance,\n  And laste in such continuance,\n  And such delit he tok therinne,\n  Him thoghte that it was no Sinne;\n  And sche dorste him nothing withseie.\n    Bot fame, which goth every weie,\n  To sondry regnes al aboute\n  Of such a maide of hih parage:\n  So that for love of mariage\n  The worthi Princes come and sende,\n  As thei the whiche al honour wende,[1487]\n  And knewe nothing hou it stod.[1488]\n  The fader, whanne he understod,\n  That thei his dowhter thus besoghte,\n  With al his wit he caste and thoghte[1489]\n  Hou that he myhte finde a lette;\n  And in this wise his lawe he taxeth,\n  That what man that his doghter axeth,[1490]\n  Bot if he couthe his question\n  Assoile upon suggestion\n  Of certein thinges that befelle,\n  The whiche he wolde unto him telle,\n  He scholde in certein lese his hed.\n  And thus ther weren manye ded,\n  Here hevedes stondende on the gate,\n  For lacke of ansuere in the wise,[1491]\n  The remenant that weren wise\n  Eschuieden to make assay.\n      [Sidenote: De aduentu Appolini in Antiochiam, vbi ipse\n      filiam Regis Antiochi in vxorem postulauit.]\n    Til it befell upon a day\n  Appolinus the Prince of Tyr,\n  Which hath to love a gret desir,\n  As he which in his hihe mod\n  Was likende of his hote blod,\n  A yong, a freissh, a lusti knyht,\n  Of the tidinges whiche he herde,\n  He thoghte assaie hou that it ferde.\n  He was with worthi compainie\n  Arraied, and with good navie\n  To schipe he goth, the wynd him dryveth,\n  And seileth, til that he arryveth:\n  Sauf in the port of Antioche\n  He londeth, and goth to aproche\n  The kinges Court and his presence.\n  Which eny clerk him couthe teche,\n  He couthe ynowh, and in his speche\n  Of wordes he was eloquent;\n  And whanne he sih the king present,\n  He preith he moste his dowhter have.\n  The king ayein began to crave,\n  And tolde him the condicion,\n  Hou ferst unto his question\n  He mote ansuere and faile noght,\n  Or with his heved it schal be boght:                             400\n  And he him axeth what it was.\n                                   [Sidenote: Questio Regis Antiochi.]\n    The king declareth him the cas\n  With sturne lok and sturdi chiere,[1492]\n  To him and seide in this manere:\n      [Sidenote: Scelere vehor, materna carne vescor, quero\n      patrem meum, matris mee virum, vxoris mee filium.]\n  \u2018With felonie I am upbore,\n  I ete and have it noght forbore\n  Mi modres fleissh, whos housebonde\n  Mi fader forto seche I fonde,\n  Which is the Sone ek of my wif.\n  And who that can mi tale save,\n  Al quyt he schal my doghter have;\n  Of his ansuere and if he faile,\n  He schal be ded withoute faile.\n  Forthi my Sone,\u2019 quod the king,\n  \u2018Be wel avised of this thing,[1493]\n  Which hath thi lif in jeupartie.\u2019\n    Appolinus for his partie,\n  Whan he this question hath herd,[1494]\n  And hath rehersed on and on\n  The pointz, and seide therupon:\n  \u2018The question which thou hast spoke,\n  If thou wolt that it be unloke,\n  It toucheth al the privete\n  Betwen thin oghne child and thee,\n  And stant al hol upon you tuo.\u2019\n     [Sidenote: Indignacio Antiochi super responsione Appolini.[1495]]\n    The king was wonder sory tho,\n  And thoghte, if that he seide it oute,\n  With slihe wordes and with felle\n  He seith, \u2018Mi Sone, I schal thee telle,\n  Though that thou be of litel wit,\n  It is no gret merveile as yit,\n  Thin age mai it noght suffise:\n  Bot loke wel thou noght despise\n  Thin oghne lif, for of my grace\n  Of thretty daies fulle a space\n  I grante thee, to ben avised.\u2019\n                        [Sidenote: De recessu Appollini ab Antiochia.]\n    And thus with leve and time assised                            440\n  This yonge Prince forth he wente,\n  And understod wel what it mente,\n  Withinne his herte as he was lered,[1496]\n  That forto maken him afered\n  The king his time hath so deslaied.\n  Wherof he dradde and was esmaied,[1497]\n  Of treson that he deie scholde,\n  For he the king his sothe tolde;\n  And sodeinly the nyhtes tyde,\n  Al prively his barge he hente\n  And hom ayein to Tyr he wente:\n  And in his oghne wit he seide\n  For drede, if he the king bewreide,\n  He knew so wel the kinges herte,\n  That deth ne scholde he noght asterte,\n  The king him wolde so poursuie.\n  Bot he, that wolde his deth eschuie,\n  And knew al this tofor the hond,\n  Forsake he thoghte his oghne lond,                               460\n  That there wolde he noght abyde;\n  For wel he knew that on som syde[1498]\n  This tirant of his felonie\n  Be som manere of tricherie\n  To grieve his bodi wol noght leve.\n             [Sidenote: De fuga Appolini per mare[1499] a Regno suo.]\n    Forthi withoute take leve,\n  Als priveliche as evere he myhte,[1500]\n  He goth him to the See be nyhte\n  In Schipes that be whete laden:[1501]\n  And hale up Seil and forth thei fare.[1502]\n  Bot forto tellen of the care\n  That thei of Tyr begonne tho,\n  Whan that thei wiste he was ago,\n  It is a Pite forto hiere.\n  They losten lust, they losten chiere,\n  Thei toke upon hem such penaunce,\n  Ther was no song, ther was no daunce,\n  Bot every merthe and melodie\n  For unlust of that aventure\n  Ther was noman which tok tonsure,\n  In doelful clothes thei hem clothe,[1503]\n  The bathes and the Stwes bothe\n  Thei schetten in be every weie;\n  There was no lif which leste pleie\n  Ne take of eny joie kepe,\n  Bot for here liege lord to wepe;\n  And every wyht seide as he couthe,\n  Our Prince, oure heved, our governour,\n  Thurgh whom we stoden in honour,[1504]\n  Withoute the comun assent\n  Thus sodeinliche is fro ous went!\u2019\n  Such was the clamour of hem alle.\n      [Sidenote: Nota[1505] qualiter Thaliartus Miles, vt\n      Appolinum veneno intoxicaret, ab Antiocho in Tyrum missus,\n      ipso ibidem non inuento Antiochiam rediit.]\n    Bot se we now what is befalle\n  Upon the ferste tale plein,\n  And torne we therto ayein.\n  Antiochus the grete Sire,\n  His herte berth, so as ye herde,\n  Of that this Prince of Tyr ansuerde,\n  He hadde a feloun bacheler,\n  Which was his prive consailer,\n  And Taliart be name he hihte:[1506]\n  The king a strong puison him dihte\n  Withinne a buiste and gold therto,[1507]\n  In alle haste and bad him go\n  Strawht unto Tyr, and for no cost\n  The Prince which he wolde spille.\n  And whan the king hath seid his wille,\n  This Taliart in a Galeie[1509]\n  With alle haste he tok his weie:\n  The wynd was good, he saileth blyve,\n  Til he tok lond upon the ryve\n  Of Tyr, and forth with al anon\n  Into the Burgh he gan to gon,\n  And tok his In and bod a throwe.\n  Desguised thanne he goth him oute;\n  He sih the wepinge al aboute,\n  And axeth what the cause was,\n  And thei him tolden al the cas,\n  How sodeinli the Prince is go.\n  And whan he sih that it was so,\n  And that his labour was in vein,\n  Anon he torneth hom ayein,\n  And to the king, whan he cam nyh,\n  Hou that the Prince of Tyr is fled,\n  So was he come ayein unsped.\n  The king was sori for a while,\n  Bot whan he sih that with no wyle\n  He myhte achieve his crualte,[1510]\n  He stinte his wraththe and let him be.\n      [Sidenote: Qualiter Appolinus in portu Tharsis applicuit,\n      vbi in hospicio cuiusdam magni viri nomine Strangulionis\n      hospitatus est.]\n    Bot over this now forto telle\n  Of aventures that befelle\n  Unto this Prince of whom I tolde,[1511]\n  He hath his rihte cours forth holde                              540\n  Be Ston and nedle, til he cam\n  To Tharse, and there his lond he nam.\n  A Burgeis riche of gold and fee\n  Was thilke time in that cite,\n  Which cleped was Strangulio,\n  His wif was Dionise also:\n  This yonge Prince, as seith the bok,\n  With hem his herbergage tok;[1512]\n  And it befell that Cite so\n  Thurgh strong famyne which hem ladde\n  Was non that eny whete hadde.\n  Appolinus, whan that he herde[1513]\n  The meschief, hou the cite ferde,\n  Al freliche of his oghne yifte\n  His whete, among hem forto schifte,\n  The which be Schipe he hadde broght,\n  He yaf, and tok of hem riht noght.\n  Bot sithen ferst this world began,\n  Mor joie mad than thei him made:\n  For thei were alle of him so glade,\n  That thei for evere in remembrance\n  Made a figure in resemblance\n  Of him, and in the comun place[1514]\n  Thei sette him up, so that his face[1515]\n  Mihte every maner man beholde,\n  So as the cite was beholde;[1516]\n  It was of latoun overgilt:\n  Thus hath he noght his yifte spilt.                              570\n      [Sidenote: Qualiter Hellicanus ciuis Tyri Tharsim veniens\n      Appolinum de insidiis Antiochi premuniuit.[1517]]\n    Upon a time with his route[1518]\n  This lord to pleie goth him oute,\n  And in his weie of Tyr he mette\n  A man, the which on knees him grette,[1519]\n  And Hellican be name he hihte,\n  Which preide his lord to have insihte\n  Upon himself, and seide him thus,\n  Hou that the grete Antiochus\n  Awaiteth if he mihte him spille.\n  That other thoghte and hield him stille,                         580\n  And thonked him of his warnynge,\n  And bad him telle no tidinge,[1520]\n  Whan he to Tyr cam hom ayein,\n  That he in Tharse him hadde sein.\n      [Sidenote: Qualiter Appolinus portum Tharsis relinquens,\n      cum ipse per mare nauigio securiorem quesiuit,\n      superueniente tempestate nauis cum omnibus preter ipsum\n      solum in eadem contentis iuxta Pentapolim periclitabatur.]\n    Fortune hath evere be muable\n  And mai no while stonde stable:\n  For now it hiheth, now it loweth,\n  Now stant upriht, now overthroweth,\n  Now full of blisse and now of bale,\n  Hierafterward a man mai liere,\n  Which is gret routhe forto hiere.\n  This lord, which wolde don his beste,\n  Withinne himself hath litel reste,\n  And thoghte he wolde his place change\n  And seche a contre more strange.\n  Of Tharsiens his leve anon\n  He tok, and is to Schipe gon:[1522]\n  His cours he nam with Seil updrawe,\n  And scheweth, as I schal reherse,\n  How sche was to this lord diverse,\n  The which upon the See sche ferketh.\n  The wynd aros, the weder derketh,\n  It blew and made such tempeste,\n  Non ancher mai the schip areste,\n  Which hath tobroken al his gere;\n  The Schipmen stode in such a feere,\n  Was non that myhte himself bestere,\n  Whan that thei scholde drenche at ones.\n  Ther was ynowh withinne wones\n  Of wepinge and of sorghe tho;\n  This yonge king makth mochel wo\n  So forto se the Schip travaile:\n  Bot al that myhte him noght availe;\n  The mast tobrak, the Seil torof,\n  The Schip upon the wawes drof,\n  Til that thei sihe a londes cooste.\n  Be so thei myhten come alonde;\n  Bot he which hath the See on honde,\n  Neptunus, wolde noght acorde,\n  Bot altobroke cable and corde,[1524]\n  Er thei to londe myhte aproche,\n  The Schip toclef upon a roche,\n  And al goth doun into the depe.\n  Bot he that alle thing mai kepe\n  Unto this lord was merciable,\n  Which to the lond him hath upbore;\n  The remenant was al forlore,\n  Wherof he made mochel mone.[1525]\n      [Sidenote: Qualiter Appolinus nudus super litus iactabatur,\n      vbi quidam piscator ipsum suo collobio vestiens ad vrbem\n      Pentapolim direxit.]\n    Thus was this yonge lord him one,\n  Al naked in a povere plit:[1526]\n  His colour, which whilom was whyt,[1527]\n  Was thanne of water fade and pale,\n  And ek he was so sore acale\n  That he wiste of himself no bote,\n  To gete ayein that he hath lore.\n  Bot sche which hath his deth forbore,\n  Fortune, thogh sche wol noght yelpe,\n  Al sodeinly hath sent him helpe,\n  Whanne him thoghte alle grace aweie;\n  Ther cam a Fisshere in the weie,\n  And sih a man ther naked stonde,\n  And whan that he hath understonde\n  The cause, he hath of him gret routhe,\n  And onliche of his povere trouthe                                650\n  Of suche clothes as he hadde\n  With gret Pite this lord he cladde.\n  And he him thonketh as he scholde,\n  And seith him that it schal be yolde,\n  If evere he gete his stat ayein,\n  And preide that he wolde him sein\n  If nyh were eny toun for him.\n  He seide, \u2018Yee, Pentapolim,\n  Wher bothe king and queene duellen.\u2019\n  He gladeth him and gan beseche\n  That he the weie him wolde teche:\n  And he him taghte; and forth he wente\n  And preide god with good entente\n  To sende him joie after his sorwe.\n      [Sidenote: Qualiter Appolino Pentapolim adueniente ludus\n      Gignasii per vrbem publice proclamatus est.]\n    It was noght passed yit Midmorwe,\n  Whan thiderward his weie he nam,[1528]\n  Wher sone upon the Non he cam.\n  He eet such as he myhte gete,\n  He goth to se the toun aboute,\n  And cam ther as he fond a route\n  Of yonge lusti men withalle;\n  And as it scholde tho befalle,\n  That day was set of such assisse,\n  That thei scholde in the londes guise,\n  As he herde of the poeple seie,[1529]\n  Here comun game thanne pleie;\n  And crid was that thei scholden come\n  Of hem that ben delivere and wyhte,\n  To do such maistrie as thei myhte.\n  Thei made hem naked as thei scholde,\n  For so that ilke game wolde,\n  As it was tho custume and us,[1531]\n  Amonges hem was no refus:\n  The flour of al the toun was there\n  And of the court also ther were,\n  And that was in a large place\n  Which Artestrathes thanne hihte.\n  The pley was pleid riht in his sihte,\n  And who most worthi was of dede\n  Receive he scholde a certein mede\n  And in the cite bere a pris.\n      [Sidenote: Qualiter Appolinus ludum gignasii vincens in\n      aulam[1532] Regis ad cenam honorifice receptus est.]\n    Appolinus, which war and wys\n  Of every game couthe an ende,\n  He thoghte assaie, hou so it wende,\n  And fell among hem into game:\n  So as the king himself acompteth\n  That he alle othre men surmonteth,\n  And bar the pris above hem alle.\n  The king bad that into his halle\n  At Souper time he schal be broght;[1533]\n  And he cam thanne and lefte it noght,\n  Withoute compaignie al one:\n  Was non so semlich of persone,\n  Of visage and of limes bothe,\n  At Soupertime natheles\n  The king amiddes al the pres\n  Let clepe him up among hem alle,\n  And bad his Mareschall of halle[1534]\n  To setten him in such degre\n  That he upon him myhte se.\n  The king was sone set and served,\n  And he, which hath his pris deserved[1535]\n  After the kinges oghne word,\n  That bothe king and queene him sihe.\n  He sat and caste aboute his yhe\n  And sih the lordes in astat,\n  And with himself wax in debat\n  Thenkende what he hadde lore,\n  And such a sorwe he tok therfore,\n  That he sat evere stille and thoghte,\n  As he which of no mete roghte.\n      [Sidenote: Qualiter Appolinus in cena recumbens\n      nichil comedit, set doloroso vultu, submisso capite,\n      ingemiscebat;[1536] qui tandem a filia Regis confortatus\n      cytharam plectens cunctis audientibus citharisando\n      vltramodum complacuit.]\n    The king behield his hevynesse,\n  His doghter, which was fair and good\n  And ate bord before him stod,\n  As it was thilke time usage,\n  He bad to gon on his message\n  And fonde forto make him glad.\n  And sche dede as hire fader bad,\n  And goth to him the softe pas\n  And axeth whenne and what he was,\n  And preith he scholde his thoghtes leve.\n  Mi name is hote Appolinus,\n  And of mi richesse it is thus,\n  Upon the See I have it lore.\n  The contre wher as I was bore,\n  Wher that my lond is and mi rente,\n  I lefte at Tyr, whan that I wente:\n  The worschipe of this worldes aghte,[1537]\n  Unto the god ther I betaghte.\u2019[1538]\n  And thus togedre as thei tuo speeke,\n  The king, which therof tok good kepe,\n  Hath gret Pite to sen him wepe,\n  And for his doghter sende ayein,\n  And preide hir faire and gan to sein\n  That sche no lengere wolde drecche,\n  Bot that sche wolde anon forth fecche\n  Hire harpe and don al that sche can\n  To glade with that sory man.\n  Hir harpe fette, and in the feste\n  Upon a Chaier which thei fette\n  Hirself next to this man sche sette:\n  With harpe bothe and ek with mouthe\n  To him sche dede al that sche couthe\n  To make him chiere, and evere he siketh,\n  And sche him axeth hou him liketh.\n  \u2018Ma dame, certes wel,\u2019 he seide,\n  \u2018Bot if ye the mesure pleide\n  Which, if you list, I schal you liere,\n  \u2018Ha, lieve sire,\u2019 tho quod sche,\n  \u2018Now tak the harpe and let me se[1539]\n  Of what mesure that ye mene.\u2019\n  Tho preith the king, tho preith the queene,\n  Forth with the lordes alle arewe,\n  That he som merthe wolde schewe;\n  He takth the Harpe and in his wise\n  He tempreth, and of such assise\n  Singende he harpeth forth withal,\n  Hem thoghte it souneth in here Ere,\n  As thogh that he an Angel were.[1540]\n  Thei gladen of his melodie,\n  Bot most of all the compainie\n  The kinges doghter, which it herde,\n  And thoghte ek hou that he ansuerde,[1541]\n  Whan that he was of hire opposed,[1542]\n  Withinne hir herte hath wel supposed\n  That he is of gret gentilesse.\n  Forth with the wisdom of his lore;\n  It nedeth noght to seche more,\n  He myhte noght have such manere,\n  Of gentil blod bot if he were.\n  Whanne he hath harped al his fille,\n  The kinges heste to fulfille,\n  Awey goth dissh, awey goth cuppe,\n  Doun goth the bord, the cloth was uppe,\n  Thei risen and gon out of halle.\n      [Sidenote: Qualiter Appolinus cum Rege pro filia sua\n      erudienda retentus est.]\n    The king his chamberlein let calle,                            800\n  And bad that he be alle weie\n  A chambre for this man pourveie,\n  Which nyh his oghne chambre be.\n  \u2018It schal be do, mi lord,\u2019 quod he.\n  Appolinus of whom I mene\n  Tho tok his leve of king and queene\n  And of the worthi Maide also,\n  Which preide unto hir fader tho,\n  That sche myhte of that yonge man[1543]\n  His lore have; and in this wise\n  The king hir granteth his aprise,\n  So that himself therto assente.\n  Thus was acorded er thei wente,\n  That he with al that evere he may\n  This yonge faire freisshe May\n  Of that he couthe scholde enforme;[1544]\n  And full assented in this forme\n  Thei token leve as for that nyht.\n      [Sidenote: Qualiter filia Regis Appolinum ornato apparatu\n      vestiri fecit, et ipse ad puelle doctrinam in quampluribus\n      familiariter intendebat: vnde placata puella in amorem\n      Appolini exardescens infirmabatur.]\n  Unto this yonge man of Tyr\n  Of clothes and of good atir\n  With gold and Selver to despende\n  This worthi yonge lady sende:\n  And thus sche made him wel at ese,\n  And he with al that he can plese\n  Hire serveth wel and faire ayein.[1545]\n  He tawhte hir til sche was certein\n  Of Harpe, of Citole and of Rote,[1546]\n  Upon Musique, upon mesure,\n  And of hire Harpe the temprure\n  He tawhte hire ek, as he wel couthe.\n  Bot as men sein that frele is youthe,\n  With leisir and continuance\n  This Mayde fell upon a chance,\n  That love hath mad him a querele\n  Ayein hire youthe freissh and frele,\n  That malgre wher sche wole or noght,[1548]\n  Sche mot with al hire hertes thoght                              840\n  To love and to his lawe obeie;\n  And that sche schal ful sore abeie.\n  For sche wot nevere what it is,\n  Bot evere among sche fieleth this:[1549]\n  Thenkende upon this man of Tyr,\n  Hire herte is hot as eny fyr,\n  And otherwhile it is acale;\n  Now is sche red, nou is sche pale\n  Riht after the condicion\n  Bot evere among hire thoghtes alle,\n  Sche thoghte, what so mai befalle,[1550]\n  Or that sche lawhe, or that sche wepe,\n  Sche wolde hire goode name kepe\n  For feere of wommanysshe schame.\n  Bot what in ernest and in game,[1551]\n  Sche stant for love in such a plit,\n  That sche hath lost al appetit\n  Of mete, of drinke, of nyhtes reste,[1552]\n  Bot forto thenken al hir fille\n  Sche hield hire ofte times stille\n  Withinne hir chambre, and goth noght oute:\n  The king was of hire lif in doute,\n  Which wiste nothing what it mente.\n      [Sidenote: Qualiter tres filii Principum filiam Regis\n      singillatim in vxorem suis supplicacionibus postularunt.]\n    Bot fell a time, as he out wente\n  To walke, of Princes Sones thre\n  Ther come and felle to his kne;\n  And ech of hem in sondri wise\n  Besoghte and profreth his servise,                               870\n  So that he myhte his doghter have.\n  The king, which wolde his honour save,[1554]\n  Seith sche is siek, and of that speche\n  Tho was no time to beseche;\n  Bot ech of hem do make a bille[1555]\n  He bad, and wryte his oghne wille,\n  His name, his fader and his good;\n  And whan sche wiste hou that it stod,\n  And hadde here billes oversein,\n  Thei scholden have ansuere ayein.                                880\n  Of this conseil thei weren glad,\n  And writen as the king hem bad,\n  And every man his oghne bok\n  Into the kinges hond betok,\n  And he it to his dowhter sende,\n  And preide hir forto make an ende\n  And wryte ayein hire oghne hond,\n  Riht as sche in hire herte fond.\n      [Sidenote: Qualiter filia Regis omnibus aliis relictis\n      Appolinum in maritum preelegit.]\n    The billes weren wel received,\n  Bot sche hath alle here loves weyved,                            890\n  And thoghte tho was time and space\n  To put hire in hir fader grace,[1556]\n  And wrot ayein and thus sche saide:\n  \u2018The schame which is in a Maide\n  With speche dar noght ben unloke,\n  Bot in writinge it mai be spoke;\n  So wryte I to you, fader, thus:\n  Bot if I have Appolinus,\n  Of al this world, what so betyde,\n  And certes if I of him faile,\n  I wot riht wel withoute faile\n  Ye schull for me be dowhterles.\u2019\n  This lettre cam, and ther was press\n  Tofore the king, ther as he stod;\n  And whan that he it understod,\n  He yaf hem ansuer by and by,\n  Bot that was do so prively,\n  That non of othres conseil wiste.\n  Thei toke her leve, and wher hem liste                           910\n  Thei wente forth upon here weie.\n      [Sidenote: Qualiter Rex et Regina in maritagium filie sue\n      cum Appolino consencierunt.]\n  The king ne wolde noght bewreie\n  The conseil for no maner hihe,\n  Bot soffreth til he time sihe:\n  And whan that he to chambre is come,\n  He hath unto his conseil nome\n  This man of Tyr, and let him se\n  The lettre and al the privete,\n  The which his dowhter to him sente:\n  And thonketh him and hire also,\n  And er thei wenten thanne atuo,\n  With good herte and with good corage\n  Of full Love and full mariage\n  The king and he ben hol acorded.\n  And after, whanne it was recorded\n  Unto the dowhter hou it stod,\n  The yifte of al this worldes good[1557]\n  Ne scholde have mad hir half so blythe:\n  And forth withal the king als swithe,                            930\n  For he wol have hire good assent,\n  Hath for the queene hir moder sent.\n  The queene is come, and whan sche herde\n  Of this matiere hou that it ferde,\n  Sche syh debat, sche syh desese,\n  Bot if sche wolde hir dowhter plese,\n  And is therto assented full.\n  Which is a dede wonderfull,\n  For noman knew the sothe cas\n  And natheles, so as hem thoghte,\n  Hise dedes to the sothe wroghte\n  That he was come of gentil blod:\n  Him lacketh noght bot worldes good,\n  And as therof is no despeir,\n  For sche schal ben hire fader heir,[1558]\n  And he was able to governe.\n  Thus wol thei noght the love werne\n  Of him and hire in none wise,\n  The day and time of Mariage.\n      [Sidenote: Qualiter Appolinus filie Regis nupsit, et prima\n      nocte cum ea concubiens ipsam impregnauit.]\n    Wher love is lord of the corage,\n  Him thenketh longe er that he spede;\n  Bot ate laste unto the dede\n  The time is come, and in her wise\n  With gret offrende and sacrifise\n  Thei wedde and make a riche feste,\n  And every thing which was honeste[1560]\n  Withinnen house and ek withoute\n  Of gret worschipe, of gret noblesse[1561]\n  Ther cride many a man largesse[1562]\n  Unto the lordes hihe and loude;\n  The knyhtes that ben yonge and proude,\n  Thei jouste ferst and after daunce.\n  The day is go, the nyhtes chaunce\n  Hath derked al the bryhte Sonne;\n  This lord, which hath his love wonne,\n  Is go to bedde with his wif,\n  And that was after somdel sene,\n  For as thei pleiden hem betwene,\n  Thei gete a child betwen hem tuo,\n  To whom fell after mochel wo.\n      [Sidenote: Qualiter Ambaciatores a Tyro in quadam naui\n      Pentapolim venientes mortem Regis Antiochi Appolino\n      nunciarunt.]\n    Now have I told of the spousailes.[1564]\n  Bot forto speke of the mervailes\n  Whiche afterward to hem befelle,\n  It is a wonder forto telle.\n  It fell adai thei riden oute,[1565]\n  The king and queene and al the route,                            980\n  To pleien hem upon the stronde,\n  Wher as thei sen toward the londe\n  A Schip sailende of gret array.\n  To knowe what it mene may,\n  Til it be come thei abide;\n  Than sen thei stonde on every side,\n  Endlong the schipes bord to schewe,\n  Of Penonceals a riche rewe.\n  Thei axen when the schip is come:\n  And over this thei seiden more\n  The cause why thei comen fore\n  Was forto seche and forto finde\n  Appolinus, which was of kinde[1566]\n  Her liege lord: and he appiereth,\n  And of the tale which he hiereth\n  He was riht glad; for thei him tolde,\n  That for vengance, as god it wolde,\n  Antiochus, as men mai wite,\n  With thondre and lyhthnynge is forsmite;[1567]                  1000\n  His doghter hath the same chaunce,\n  So be thei bothe in o balance.\n  \u2018Forthi, oure liege lord, we seie\n  In name of al the lond, and preie,\n  That left al other thing to done,\n  It like you to come sone\n  And se youre oghne liege men\n  With othre that ben of youre ken,\n  That live in longinge and desir[1568]\n  This tale after the king it hadde\n  Pentapolim al overspradde,\n  Ther was no joie forto seche;\n  For every man it hadde in speche\n  And seiden alle of on acord,\n  \u2018A worthi king schal ben oure lord:\n  That thoghte ous ferst an hevinesse\n  Is schape ous now to gret gladnesse.\u2019\n  Thus goth the tidinge overal.\n      [Sidenote: Qualiter Appolino cum vxore sua impregnata a\n      Pentapoli versus Tyrum nauigantibus, contigit vxorem,\n      mortis articulo angustiatam, in naui filiam, que postea\n      Thaisis vocabatur, parere.]\n  Appolinus his leve tok,\n  To god and al the lond betok\n  With al the poeple long and brod,\n  That he no lenger there abod.[1569]\n  The king and queene sorwe made,\n  Bot yit somdiel thei weren glade\n  Of such thing as thei herden tho:\n  And thus betwen the wel and wo\n  To schip he goth, his wif with childe,\n  The which was evere meke and mylde                              1030\n  And wolde noght departe him fro,\n  Such love was betwen hem tuo.\n  Lichorida for hire office\n  Was take, which was a Norrice,\n  To wende with this yonge wif,\n  To whom was schape a woful lif.\n  Withinne a time, as it betidde,\n  Whan thei were in the See amidde,\n  Out of the North they sihe a cloude;\n  Thei blewen many a dredful blast,\n  The welkne was al overcast,\n  The derke nyht the Sonne hath under,\n  Ther was a gret tempeste of thunder:\n  The Mone and ek the Sterres bothe\n  In blake cloudes thei hem clothe,\n  Wherof here brihte lok thei hyde.[1570]\n  This yonge ladi wepte and cride,\n  To whom no confort myhte availe;\n  Wher sche lay in a Caban clos:\n  Hire woful lord fro hire aros,\n  And that was longe er eny morwe,\n  So that in anguisse and in sorwe\n  Sche was delivered al be nyhte\n  And ded in every mannes syhte;[1571]\n  Bot natheles for al this wo\n  A maide child was bore tho.\n             [Sidenote: Qualiter Appolinus vxoris sue mortem planxit.]\n    Appolinus whan he this knew,\n  That noman wiste in him no lif.\n  And whanne he wok, he seide, \u2018Ha, wif,\n  Mi lust, mi joie, my desir,[1573]\n  Mi welthe and my recoverir,\n  Why schal I live, and thou schalt dye?\n  Ha, thou fortune, I thee deffie,\n  Nou hast thou do to me thi werste.\n  Ha, herte, why ne wolt thou berste,\n  That forth with hire I myhte passe?[1574]\n  In such wepinge and in such cry\n  His dede wif, which lay him by,\n  A thousend sithes he hire kiste;\n  Was nevere man that sih ne wiste\n  A sorwe unto his sorwe lich;\n  For evere among upon the lich[1575]\n  He fell swounende, as he that soghte\n  His oghne deth, which he besoghte\n  Unto the goddes alle above\n  Bot suche wordes as tho were\n  Yit herde nevere mannes Ere,\n  Bot only thilke whiche he seide.\n  The Maister Schipman cam and preide\n  With othre suche as be therinne,\n  And sein that he mai nothing winne\n  Ayein the deth, bot thei him rede,\n  He be wel war and tak hiede,\n  The See be weie of his nature\n  Withinne himself as forto holde,\n  The which is ded: forthi thei wolde,\n  As thei conseilen al aboute,\n  The dede body casten oute.\n  For betre it is, thei seiden alle,\n  That it of hire so befalle,\n  Than if thei scholden alle spille.\n    The king, which understod here wille[1576]\n      [Sidenote: Qualiter suadentibus nautis corpus vxoris sue\n      mortue in quadam Cista plumbo et ferro obtusa[1577] que\n      circumligata Appolinus cum magno thesauro vna cum quadam\n      littera sub eius capite scripta recludi et in mare[1578]\n      proici fecit.]\n  And knew here conseil that was trewe,\n  With pitous herte, and thus to seie:\n  \u2018It is al reson that ye preie.\n  I am,\u2019 quod he, \u2018bot on al one,\n  So wolde I noght for mi persone\n  Ther felle such adversite.\n  Bot whan it mai no betre be,\n  Doth thanne thus upon my word,[1579]\n  Let make a cofre strong of bord,\n  That it be ferm with led and pich.\u2019\n  Al redy broght unto his hond;\n  And whanne he sih and redy fond\n  This cofre mad and wel enclowed,\n  The dede bodi was besowed\n  In cloth of gold and leid therinne.\n  And for he wolde unto hire winne\n  Upon som cooste a Sepulture,\n  Under hire heved in aventure\n  Of gold he leide Sommes grete\n  Forth with a lettre, and seide thus:\n       [Sidenote: Copia littere Appolini capiti vxoris sue supposite.]\n    \u2018I, king of Tyr Appollinus,\n  Do alle maner men to wite,\n  That hiere and se this lettre write,\n  That helpeles withoute red\n  Hier lith a kinges doghter ded:\n  And who that happeth hir to finde,\n  For charite tak in his mynde,[1582]\n  And do so that sche be begrave\n  With this tresor, which he schal have.\u2019                         1130\n  Thus whan the lettre was full spoke,[1583]\n  Thei haue anon the cofre stoke,\n  And bounden it with yren faste,\n  That it may with the wawes laste,\n  And stoppen it be such a weie,\n  That it schal be withinne dreie,\n  So that no water myhte it grieve.\n  And thus in hope and good believe\n  Of that the corps schal wel aryve,\n      [Sidenote: Qualiter Appolinus, vxoris sue corpore in mare\n      proiecto, Tyrum relinquens cursum suum versus Tharsim\n      nauigio dolens arripuit.]\n    The Schip forth on the wawes wente;\n  The prince hath changed his entente,[1584]\n  And seith he wol noght come at Tyr\n  As thanne, bot al his desir\n  Is ferst to seilen unto Tharse.\n  The wyndy Storm began to skarse,\n  The Sonne arist, the weder cliereth,\n  The Schipman which behinde stiereth,\n  Whan that he sih the wyndes saghte,\n  Towardes Tharse his cours he straghte.                          1150\n      [Sidenote: Qualiter corpus predicte defuncte super litus\n      apud Ephesim quidam medicus nomine Cerymon cum aliquibus\n      suis discipulis inuenit; quod in hospicium suum[1585]\n      portans et extra cistam ponens, spiraculo vite in ea adhuc\n      inuento, ipsam plene sanitati restituit.]\n    Bot now to mi matiere ayein,\n  To telle as olde bokes sein,\n  This dede corps of which ye knowe\n  With wynd and water was forthrowe\n  Now hier, now ther, til ate laste\n  At Ephesim the See upcaste\n  The cofre and al that was therinne.\n  Of gret merveile now beginne\n  Mai hiere who that sitteth stille;\n  That god wol save mai noght spille.                             1160\n  Riht as the corps was throwe alonde,\n  Ther cam walkende upon the stronde\n  A worthi clerc, a Surgien,\n  And ek a gret Phisicien,\n  Of al that lond the wisest on,\n  Which hihte Maister Cerymon;\n  Ther were of his disciples some.\n  This Maister to the Cofre is come,[1586]\n  He peiseth ther was somwhat in,\n  And goth himselve forth withal.\n  Al that schal falle, falle schal;\n  They comen hom and tarie noght;\n  This Cofre is into chambre broght,\n  Which that thei finde faste stoke,\n  Bot thei with craft it have unloke.\n  Thei loken in, where as thei founde\n  A bodi ded, which was bewounde[1587]\n  In cloth of gold, as I seide er,\n  Forth with the lettre, which thei rede.\n  And tho thei token betre hiede;\n  Unsowed was the bodi sone,\n  And he, which knew what is to done,[1588]\n  This noble clerk, with alle haste\n  Began the veines forto taste,\n  And sih hire Age was of youthe,\n  And with the craftes whiche he couthe\n  He soghte and fond a signe of lif.\n  Honestely thei token oute,\n  And maden fyres al aboute;\n  Thei leide hire on a couche softe,\n  And with a scheete warmed ofte\n  Hire colde brest began to hete,\n  Hire herte also to flacke and bete.\n  This Maister hath hire every joignt\n  With certein oile and balsme enoignt,\n  And putte a liquour in hire mouth,\n  So that sche coevereth ate laste:\n  And ferst hire yhen up sche caste,\n  And whan sche more of strengthe cawhte,\n  Hire Armes bothe forth sche strawhte,\n  Hield up hire hond and pitously\n  Sche spak and seide, \u2018Ha, wher am I?[1589]\n  Where is my lord, what world is this?\u2019\n  As sche that wot noght hou it is.\n  Bot Cerymon the worthi leche\n  And seith, \u2018Ma dame, yee ben hiere,\n  Where yee be sauf, as yee schal hiere\n  Hierafterward; forthi as nou\n  Mi conseil is, conforteth you:\n  For trusteth wel withoute faile,\n  Ther is nothing which schal you faile,\n  That oghte of reson to be do.\u2019\n  Thus passen thei a day or tuo;\n  Thei speke of noght as for an ende,\n  And wiste hireselven what sche mente.\n      [Sidenote: Qualiter vxor Appolini sanata domum religionis\n      peciit, vbi sacro[1591] velamine munita castam omni tempore se\n    Tho forto knowe hire hol entente,[1590]\n  This Maister axeth al the cas,\n  Hou sche cam there and what sche was.\n  \u2018Hou I cam hiere wot I noght,\u2019\n  Quod sche, \u2018bot wel I am bethoght\n  Of othre thinges al aboute\u2019:\n  Fro point to point and tolde him oute\n  Als ferforthli as sche it wiste.\n  The See hire threw upon the lond,\n  And what tresor with hire he fond,\n  Which was al redy at hire wille,\n  As he that schop him to fulfille\n  With al his myht what thing he scholde.\n  Sche thonketh him that he so wolde,\n  And al hire herte sche discloseth,\n  And seith him wel that sche supposeth\n  Hire lord be dreint, hir child also;\n  Wherof as to the world nomore\n  Ne wol sche torne, and preith therfore\n  That in som temple of the Cite,\n  To kepe and holde hir chastete,\n  Sche mihte among the wommen duelle.\n  Whan he this tale hir herde telle,\n  He was riht glad, and made hire knowen\n  That he a dowhter of his owen\n  Hath, which he wol unto hir yive\n  In stede of that which sche hath lost;\n  Al only at his oghne cost[1593]\n  Sche schal be rendred forth with hire.[1594]\n  She seith, \u2018Grant mercy, lieve sire,\n  God quite it you, ther I ne may.\u2019\n  And thus thei drive forth the day,\n  Til time com that sche was hol;\n  And tho thei take her conseil hol,[1595]\n  To schape upon good ordinance\n  Ayein the day whan thei be veiled.\n  And thus, whan that thei be conseiled,\n  In blake clothes thei hem clothe,\n  This lady and the dowhter bothe,\n  And yolde hem to religion.\n  The feste and the profession\n  After the reule of that degre\n  Was mad with gret solempnete,\n  Where as Diane is seintefied;\n  In ordre wher sche thenkth to duelle.\n      [Sidenote: Qualiter Appolinus Tharsim nauigans, filiam\n      suam Thaisim Strangulioni et Dionisie vxori sue educandam\n      commendauit; et deinde Tyrum adiit, vbi cum inestimabili\n      gaudio a suis receptus est.]\n    Bot now ayeinward forto telle\n  In what plit that hire lord stod inne:\n  He seileth, til that he may winne[1597]\n  The havene of Tharse, as I seide er;\n  And whanne he was aryved ther,\n  And it was thurgh the Cite knowe,[1598]\n  Men myhte se withinne a throwe,\n  As who seith, al the toun at ones,\n  To yiven him the reverence,\n  So glad thei were of his presence:\n  And thogh he were in his corage\n  Desesed, yit with glad visage\n  He made hem chiere, and to his In,\n  Wher he whilom sojourned in,\n  He goth him straght and was resceived.\n  And whan the presse of poeple is weived,\n  He takth his hoste unto him tho,\n  Lo, thus and thus it is befalle,\n  And thou thiself art on of alle,\n  Forth with thi wif, whiche I most triste.[1599]\n  Forthi, if it you bothe liste,\n  My doghter Thaise be youre leve\n  I thenke schal with you beleve\n  As for a time; and thus I preie,\n  That sche be kept be alle weie,\n  And whan sche hath of age more,\n  And this avou to god I make,\n  That I schal nevere for hir sake\n  Mi berd for no likinge schave,\n  Til it befalle that I have\n  In covenable time of age\n  Beset hire unto mariage.\u2019\n  Thus thei acorde, and al is wel,\n  And forto resten him somdel,\n  As for a while he ther sojorneth,\n  And thanne he takth his leve and torneth                        1310\n  To Schipe, and goth him hom to Tyr,\n  Wher every man with gret desir\n  Awaiteth upon his comynge.\n  Bot whan the Schip com in seilinge,\n  And thei perceiven it is he,[1600]\n  Was nevere yit in no cite\n  Such joie mad as thei tho made;\n  His herte also began to glade\n  Of that he sih the poeple glad.[1601]\n  In sondri wise he was travailed,\n  Bot hou so evere he be assailed,\n  His latere ende schal be good.\n      [Sidenote: Qualiter Thaysis vna cum Philotenna\n      Strangulionis et Dionisie filia omnis sciencie et\n      honestatis doctrina imbuta est: set Thaisis Philotennam\n      precellens in odium mortale per inuidiam a Dionisia\n      recollecta est.]\n    And forto speke hou that it stod\n  Of Thaise his doghter, wher sche duelleth,\n  In Tharse, as the Cronique telleth,\n  Sche was wel kept, sche was wel loked,\n  Sche was wel tawht, sche was wel boked,\n  So wel sche spedde hir in hire youthe\n  That forto seche in every lond\n  So wys an other noman fond,\n  Ne so wel tawht at mannes yhe.\n  Bot wo worthe evere fals envie![1602]\n  For it befell that time so,\n  A dowhter hath Strangulio,\n  The which was cleped Philotenne:\n  Bot fame, which wole evere renne,\n  Cam al day to hir moder Ere,\n  And seith, wher evere hir doghter were                          1340\n  With Thayse set in eny place,\n  The comun vois, the comun grace\n  Was al upon that other Maide,\n  And of hir doghter noman saide.\n  Who wroth but Dionise thanne?\n  Hire thoghte a thousend yer til whanne\n  Sche myhte ben of Thaise wreke\n  Of that sche herde folk so speke.\n  And fell that ilke same tyde,\n  Which hadde be servant to Thaise,\n  So that sche was the worse at aise,\n  For sche hath thanne no servise\n  Bot only thurgh this Dionise,\n  Which was hire dedlich Anemie\n  Thurgh pure treson and envie.\n  Sche, that of alle sorwe can,\n  Tho spak unto hire bondeman,\n  Which cleped was Theophilus,\n  And made him swere in conseil thus,                             1360\n  That he such time as sche him sette\n  Schal come Thaise forto fette,\n  And lede hire oute of alle sihte,\n  Wher as noman hire helpe myhte,[1603]\n  Upon the Stronde nyh the See,\n  And there he schal this maiden sle.\n  This cherles herte is in a traunce,\n  As he which drad him of vengance\n  Whan time comth an other day;\n  Bot swor and seide he schal fulfille[1604]\n  Hire hestes at hire oghne wille.\n      [Sidenote: Qualiter Dionisia Thaysim, vt occideretur,[1605]\n      Theophilo seruo suo tradidit, qui cum noctanter longius\n      ab vrbe ipsam prope litus maris interficere proposuerat,\n      Pirate ibidem prope[1608] latitantes Thaisim de manu Carnificis\n      eripuerunt, ipsamque vsque Ciuitatem Mitelenam ducentes,\n      cuidam Leonino scortorum ibidem magistro vendiderunt.[1609]]\n    The treson and the time is schape,\n  So fell it that this cherles knape[1606]\n  Hath lad this maiden ther he wolde[1607]\n  Upon the Stronde, and what sche scholde\n  Sche was adrad; and he out breide\n  A rusti swerd and to hir seide,\n  \u2018Thou schalt be ded.\u2019 \u2018Helas!\u2019 quod sche,\n  \u2018Mi ladi Dionise hath bede,\n  Thou schalt be moerdred in this stede.\u2019\n  This Maiden tho for feere schryhte,\n  And for the love of god almyhte\n  Sche preith that for a litel stounde\n  Sche myhte knele upon the grounde,\n  Toward the hevene forto crave,\n  Hire wofull Soule if sche mai save:[1610]\n  And with this noise and with this cry,[1611]\n  Which hidd was ther on Scomerfare,\n  Men sterten out and weren ware\n  Of this feloun, and he to go,\n  And sche began to crie tho,\n  \u2018Ha, mercy, help for goddes sake!\n  Into the barge thei hire take,\n  As thieves scholde, and forth thei wente.\n  Upon the See the wynd hem hente,\n  And malgre wher thei wolde or non,[1612]\n  Ther halp no Seil, ther halp non Ore,\n  Forstormed and forblowen sore\n  In gret peril so forth thei dryve,\n  Til ate laste thei aryve\n  At Mitelene the Cite.\n  In havene sauf and whan thei be,\n  The Maister Schipman made him boun,\n  And goth him out into the toun,\n  And profreth Thaise forto selle.\n  Which Maister of the bordel was,\n  And bad him gon a redy pas\n  To fetten hire, and forth he wente,[1613]\n  And Thaise out of his barge he hente,\n  And to this bordeller hir solde.[1614]\n  And he, that be hire body wolde[1615]\n  Take avantage, let do crye,\n  That what man wolde his lecherie\n  Attempte upon hire maidenhede,\n  Lei doun the gold and he schal spede.                           1420\n  And thus whan he hath crid it oute\n  In syhte of al the poeple aboute,\n  He ladde hire to the bordel tho.[1616]\n      [Sidenote: Qualiter Leoninus Thaisim ad lupanar destinauit,\n      vbi dei gracia preuenta ipsius virginitatem nullus violare\n      potuit.]\n    No wonder is thogh sche be wo:[1617]\n  Clos in a chambre be hireselve,\n  Ech after other ten or tuelve\n  Of yonge men to hire in wente;\n  Bot such a grace god hire sente,\n  That for the sorwe which sche made\n  To don hire eny vileinie.\n  This Leonin let evere aspie,\n  And waiteth after gret beyete;\n  Bot al for noght, sche was forlete,\n  That mo men wolde ther noght come.[1618]\n  Whan he therof hath hiede nome,\n  And knew that sche was yit a maide,\n  Unto his oghne man he saide,\n  That he with strengthe ayein hire leve\n  Tho scholde hir maidenhod bereve.                               1440\n  This man goth in, bot so it ferde,\n  Whan he hire wofull pleintes herde\n  And he therof hath take kepe,\n  Him liste betre forto wepe\n  Than don oght elles to the game.\n  And thus sche kepte hirself fro schame,\n  And kneleth doun to therthe and preide[1619]\n  Unto this man, and thus sche seide:\n  \u2018If so be that thi maister wolde\n  It mai noght falle be this weie:\n  Bot soffre me to go mi weie\n  Out of this hous wher I am inne,\n  And I schal make him forto winne\n  In som place elles of the toun,\n  Be so it be religioun,[1621]\n  Wher that honeste wommen duelle.\n  And thus thou myht thi maister telle,\n  That whanne I have a chambre there,\n  What lord that hath his doghter diere,\n  And is in will that sche schal liere\n  Of such a Scole that is trewe,\n  I schal hire teche of thinges newe,\n  Which as non other womman can[1622]\n  In al this lond.\u2019 And tho this man\n  Hire tale hath herd, he goth ayein,\n  And tolde unto his maister plein\n  That sche hath seid; and therupon,\n  At the bordel be cause of hire,\n  He bad his man to gon and spire\n  A place wher sche myhte abyde,\n  That he mai winne upon som side\n  Be that sche can: bot ate leste\n  Thus was sche sauf fro this tempeste.[1623]\n      [Sidenote: Qualiter Thaisis a lupanari virgo liberata,\n      inter sacras mulieres hospicium habens, sciencias quibus\n      edocta fuit nobiles regni puellas ibidem edocebat.]\n    He hath hire fro the bordel take,\n  Bot that was noght for goddes sake,\n  Bot for the lucre, as sche him tolde.\n  Of wommen in her lusty youthe,\n  To hiere and se what thing sche couthe:\n  Sche can the wisdom of a clerk,\n  Sche can of every lusti werk[1624]\n  Which to a gentil womman longeth,\n  And some of hem sche underfongeth\n  To the Citole and to the Harpe,\n  And whom it liketh forto carpe\n  Proverbes and demandes slyhe,\n  Which that science so wel tawhte:\n  Wherof sche grete yiftes cawhte,\n  That sche to Leonin hath wonne;\n  And thus hire name is so begonne\n  Of sondri thinges that she techeth,\n  That al the lond unto hir secheth\n  Of yonge wommen forto liere.\n      [Sidenote: Qualiter Theophilus ad Dionisiam mane rediens\n      affirmauit se Thaisim occidisse; super quo Dionisia\n      vna cum Strangulione marito suo dolorem in publico\n      confingentes,[1625] exequias et sepulturam honorifice\n      quantum ad extra subdola coniectacione fieri constituerunt.]\n    Nou lete we this maiden hiere,\n  And speke of Dionise ayein\n  Of whiche I spak of nou tofore.\n  Whan Thaise scholde have be forlore,\n  This false cherl to his lady\n  Whan he cam hom, al prively\n  He seith, \u2018Ma Dame, slain I have[1627]\n  This maide Thaise, and is begrave\n  In prive place, as ye me biede.\n  Forthi, ma dame, taketh hiede\n  And kep conseil, hou so it stonde.\u2019[1628]\n  This fend, which this hath understonde,                         1510\n  Was glad, and weneth it be soth:\n  Now herkne, hierafter hou sche doth.[1629]\n  Sche wepth, sche sorweth, sche compleigneth,[1630]\n  And of sieknesse which sche feigneth\n  Sche seith that Taise sodeinly\n  Be nyhte is ded, \u2018as sche and I\n  Togedre lyhen nyh my lord.\u2019\n  Sche was a womman of record,\n  And al is lieved that sche seith;\n  Hire housebonde and ek sche bothe\n  In blake clothes thei hem clothe,\n  And made a gret enterrement;[1631]\n  And for the poeple schal be blent,\n  Of Thaise as for the remembrance,\n  After the real olde usance\n  A tumbe of latoun noble and riche\n  With an ymage unto hir liche\n  Liggende above therupon\n  Hire Epitaffe of good assisse\n  Was write aboute, and in this wise\n  It spak: \u2018O yee that this beholde,\n  Lo, hier lith sche, the which was holde[1632]\n  The faireste and the flour of alle,\n  Whos name Tha\u00efsis men calle.\n  The king of Tyr Appolinus\n  Hire fader was: now lith sche thus.\n  Fourtiene yer sche was of Age,\n      [Sidenote: Qualiter Appolinus in regno suo apud Tyrum\n      existens parliamentum fieri constituit.]\n    Thus was this false treson hidd,\n  Which afterward was wyde kidd,\n  As be the tale a man schal hiere.\n  Bot forto dare mi matiere,[1633]\n  To Tyr I thenke torne ayein,\n  And telle as the Croniqes sein.\n  Whan that the king was comen hom,\n  And hath left in the salte fom\n  His wif, which he mai noght foryete,\n  He let somoune a parlement,\n  To which the lordes were asent;\n  And of the time he hath ben oute,\n  He seth the thinges al aboute,\n  And told hem ek hou he hath fare,[1634]\n  Whil he was out of londe fare;\n  And preide hem alle to abyde,\n  For he wolde at the same tyde\n  Do schape for his wyves mynde,\n  Solempne was that ilke office,\n  And riche was the sacrifice,\n  The feste reali was holde:\n  And therto was he wel beholde;\n  For such a wif as he hadde on\n  In thilke daies was ther non.\n      [Sidenote: Qualiter Appolinus post parliamentum Tharsim pro\n      Thaise filia sua querenda adiit, qua ibidem non inventa\n      abinde navigio recessit.]\n    Whan this was do, thanne he him thoghte\n  Upon his doghter, and besoghte\n  Suche of his lordes as he wolde,\n  That thei with him to Tharse scholde,                           1570\n  To fette his doghter Taise there:\n  And thei anon al redy were,\n  To schip they gon and forth thei wente,\n  Til thei the havene of Tharse hente.\n  They londe and faile of that thei seche\n  Be coverture and sleyhte of speche:\n  This false man Strangulio,\n  And Dionise his wif also,\n  That he the betre trowe myhte,\n  Wher that hir tombe was arraied.\n  The lasse yit he was mispaied,\n  And natheles, so as he dorste,\n  He curseth and seith al the worste\n  Unto fortune, as to the blinde,\n  Which can no seker weie finde;\n  For sche him neweth evere among,\n  And medleth sorwe with his song.\n  Bot sithe it mai no betre be,\n      [Sidenote: Qualiter Nauis Appolini ventis agitata portum\n      vrbis Mitelene in die quo festa Neptuni celebrare[1635]\n      consueuerunt applicuit; set ipse pre dolore Thaysis filie\n      sue, quam mortuam reputabat, in fundo nauis obscuro iacens\n      lumen videre noluit.]\n  Seilende toward Tyr ayein.\n  Bot sodeinly the wynd and reyn\n  Begonne upon the See debate,\n  So that he soffre mot algate\n  The lawe which Neptune ordeigneth;\n  Wherof fulofte time he pleigneth,\n  And hield him wel the more esmaied\n  Of that he hath tofore assaied.\n  So that for pure sorwe and care,\n  The reste he lefte of his Caban,\n  That for the conseil of noman\n  Ayein therinne he nolde come,\n  Bot hath benethe his place nome,\n  Wher he wepende al one lay,\n  Ther as he sih no lyht of day.\n  And thus tofor the wynd thei dryve,\n  Til longe and late thei aryve\n  With gret distresce, as it was sene,\n  Which was a noble cite tho.\n  And hapneth thilke time so,\n  The lordes bothe and the comune\n  The hihe festes of Neptune\n  Upon the stronde at the rivage,\n  As it was custumme and usage,\n  Sollempneliche thei besihe.\n      [Sidenote: Qualiter Athenagoras vrbis Mitelene Princeps,\n      nauim Appollini inuestigans, ipsum sic contristatum\n      nichilque respondentem consolari satagebat.]\n    Whan thei this strange vessel syhe\n  Come in, and hath his Seil avaled,\n  The toun therof hath spoke and taled.                           1620\n  The lord which of the cite was,[1637]\n  Whos name is Athenagoras,\n  Was there, and seide he wolde se\n  What Schip it is, and who thei be\n  That ben therinne: and after sone,\n  Whan that he sih it was to done,\n  His barge was for him arraied,\n  And he goth forth and hath assaied.\n  He fond the Schip of gret Array,\n  He seth thei maden hevy chiere,\n  Bot wel him thenkth be the manere\n  That thei be worthi men of blod,[1638]\n  And axeth of hem hou it stod;\n  And thei him tellen al the cas,\n  Hou that here lord fordrive was,\n  And what a sorwe that he made,[1639]\n  Of which ther mai noman him glade.\n  He preith that he here lord mai se,\n  For he lith in so derk a place,[1640]\n  That ther may no wiht sen his face:\n  Bot for al that, thogh hem be loth,\n  He fond the ladre and doun he goth,\n  And to him spak, bot non ansuere\n  Ayein of him ne mihte he bere[1641]\n  For oght that he can don or sein;\n  And thus he goth him up ayein.\n    Tho was ther spoke in many wise[1642]\n  Now this, now that, bot ate laste\n      [Sidenote: Qualiter precepto Principis, vt Appolinum\n      consolaretur, Thaisis cum cithara sua ad ipsum in obscuro\n      nauis, vbi jacebat, producta est.]\n  The wisdom of the toun this caste,\n  That yonge Taise were asent.\n  For if ther be amendement\n  To glade with this woful king,\n  Sche can so moche of every thing,\n  That sche schal gladen him anon.\n  A Messager for hire is gon,\n  And sche cam with hire Harpe on honde,\n  And seide hem that sche wolde fonde                             1660\n  Be alle weies that sche can,[1643]\n  To glade with this sory man.\n  Bot what he was sche wiste noght,\n  Bot al the Schip hire hath besoght\n  That sche hire wit on him despende,\n  In aunter if he myhte amende,\n  And sein it schal be wel aquit.\n  Whan sche hath understonden it,\n  Sche goth hir doun, ther as he lay,\n  And lich an Angel sang withal;\n  Bot he nomore than the wal\n  Tok hiede of eny thing he herde.\n  And whan sche sih that he so ferde,\n  Sche falleth with him into wordes,\n  And telleth him of sondri bordes,\n  And axeth him demandes strange,\n  Wherof sche made his herte change,\n  And to hire speche his Ere he leide\n  And hath merveile of that sche seide.                           1680\n  For in proverbe and in probleme\n  Sche spak, and bad he scholde deme\n  In many soubtil question:[1644]\n  Bot he for no suggestioun\n  Which toward him sche couthe stere,\n  He wolde noght o word ansuere,\n  Bot as a madd man ate laste[1645]\n  His heved wepende awey he caste,\n  And half in wraththe he bad hire go.\n  And in the derke forth sche goth,\n  Til sche him toucheth, and he wroth,\n  And after hire with his hond\n  He smot: and thus whan sche him fond\n  Desesed, courtaisly sche saide,\n  \u2018Avoi, mi lord, I am a Maide;\n  And if ye wiste what I am,\n  And out of what lignage I cam,\n  Ye wolde noght be so salvage.\u2019\n      [Sidenote: Qualiter, sicut deus destinauit, pater filiam\n      inuentam recognouit.]\n  And put awey his bevy chiere.\n  Bot of hem tuo a man mai liere\n  What is to be so sibb of blod:\n  Non wiste of other hou it stod,\n  And yit the fader ate laste\n  His herte upon this maide caste,\n  That he hire loveth kindely,\n  And yit he wiste nevere why.\n  Bot al was knowe er that thei wente;\n  For god, which wot here hol entente,[1646]                      1710\n  Here hertes bothe anon descloseth.\n  This king unto this maide opposeth,\n  And axeth ferst what was hire name,[1647]\n  And wher sche lerned al this game,\n  And of what ken that sche was come.[1648]\n  And sche, that hath hise wordes nome,\n  Ansuerth and seith, \u2018My name is Thaise,\n  That was som time wel at aise:\n  In Tharse I was forthdrawe and fed,\n  Of that I can. Mi fader eke\n  I not wher that I scholde him seke;\n  He was a king, men tolde me:\n  Mi Moder dreint was in the See.\u2019\n  Fro point to point al sche him tolde,\n  That sche hath longe in herte holde,\n  And nevere dorste make hir mone\n  Bot only to this lord al one,\n  To whom hire herte can noght hele,\n  Torne it to good, torne it to harm.\n  And he tho toke hire in his arm,[1649]\n  Bot such a joie as he tho made\n  Was nevere sen; thus be thei glade,\n  That sory hadden be toforn.\n  Fro this day forth fortune hath sworn\n  To sette him upward on the whiel;\n  So goth the world, now wo, now wel:\n  This king hath founde newe grace,\n  He goth him up into the liht,\n  And with him cam that swete wiht,\n  His doghter Thaise, and forth anon\n  Thei bothe into the Caban gon\n  Which was ordeigned for the king,\n  And ther he dede of al his thing,\n  And was arraied realy.\n      [Sidenote: Qualiter Athenagoras Appolinum de naui in\n      hospicium honorifice recollegit, et Thaisim, patre\n      consenciente, in vxorem duxit.]\n    And out he cam al openly,\n  Wher Athenagoras he fond,\n  He preith the king to come and se\n  His castell bothe and his cite,\n  And thus thei gon forth alle in fiere,\n  This king, this lord, this maiden diere.[1651]\n  This lord tho made hem riche feste\n  With every thing which was honeste,[1652]\n  To plese with this worthi king,\n  Ther lacketh him no maner thing:\n  Bot yit for al his noble array\n  As he that yit was of yong Age;[1653]\n  So fell ther into his corage\n  The lusti wo, the glade peine\n  Of love, which noman restreigne\n  Yit nevere myhte as nou tofore.\n  This lord thenkth al his world forlore,\n  Bot if the king wol don him grace;\n  He waiteth time, he waiteth place,\n  Him thoghte his herte wol tobreke,\n  And to hir fader ek also\n  For mariage: and it fell so,\n  That al was do riht as he thoghte,\n  His pourpos to an ende he broghte,\n  Sche weddeth him as for hire lord;\n  Thus be thei alle of on acord.\n      [Sidenote: Qualiter Appolinus vna cum filia et eius\n      marito nauim ingredientes a Mitelena vsque Tharsim cursum\n      proposuerunt. Set Appolinus in sompnis ammonitus versus\n      Ephesim, vt ibidem in templo Diane sacrificaret, vela per\n      mare diuertit.]\n    Whan al was do riht as thei wolde,\n  The king unto his Sone tolde\n  Of Tharse thilke traiterie,\n  His doghter and himselven eke\n  Schull go vengance forto seke.\n  The Schipes were redy sone,\n  And whan thei sihe it was to done,\n  Withoute lette of eny wente\n  With Seil updrawe forth thei wente\n  Towardes Tharse upon the tyde.\n  Bot he that wot what schal betide,\n  The hihe god, which wolde him kepe,\n  Whan that this king was faste aslepe,[1654]                     1790\n  Be nyhtes time he hath him bede\n  To seile into an other stede:[1655]\n  To Ephesim he bad him drawe,\n  And as it was that time lawe,\n  He schal do there his sacrifise;\n  And ek he bad in alle wise\n  That in the temple amonges alle\n  His fortune, as it is befalle,\n  Touchende his doghter and his wif\n  The king of this Avisioun\n  Hath gret ymaginacioun,\n  What thing it signefie may;\n  And natheles, whan it was day,\n  He bad caste Ancher and abod;\n  And whil that he on Ancher rod,\n  The wynd, which was tofore strange,\n  Upon the point began to change,\n  And torneth thider as it scholde.\n  And bad the Maister make him yare,\n  Tofor the wynd for he wol fare\n  To Ephesim, and so he dede.\n  And whanne he cam unto the stede\n  Where as he scholde londe, he londeth\n  With al the haste he may, and fondeth\n  To schapen him be such a wise,\n  That he may be the morwe arise\n  And don after the mandement\n  And in the wise that he thoghte,\n  Upon the morwe so he wroghte;\n  His doghter and his Sone he nom,\n  And forth unto the temple he com\n  With a gret route in compaignie,\n  Hise yiftes forto sacrifie.\n  The citezeins tho herden seie\n  Of such a king that cam to preie\n  Unto Diane the godesse,\n  Thei comen thider forto se\n  The king and the solempnete.\n      [Sidenote: Qualiter Appolinus Ephesim in templo Diane\n      sacrificans, vxorem suam ibidem velatam inuenit; qua secum\n      assumpta in Nauim, versus Tyrum regressus est.]\n    With worthi knyhtes environed\n  The king himself hath abandoned\n  Into the temple in good entente.\n  The dore is up, and he in wente,[1656]\n  Wher as with gret devocioun\n  Of holi contemplacioun\n  Withinne his herte he made his schrifte;\n  He offreth with gret reverence,\n  And there in open Audience[1657]\n  Of hem that stoden thanne aboute,[1658]\n  He tolde hem and declareth oute\n  His hap, such as him is befalle,\n  Ther was nothing foryete of alle.\n  His wif, as it was goddes grace,\n  Which was professed in the place,\n  As sche that was Abbesse there,\n  Sche knew the vois and the visage,\n  For pure joie as in a rage\n  Sche strawhte unto him al at ones,\n  And fell aswoune upon the stones,[1659]\n  Wherof the temple flor was paved.\n  Sche was anon with water laved,\n  Til sche cam to hirself ayein,\n  And thanne sche began to sein:\n  \u2018Ha, blessed be the hihe sonde,\n  That whilom he and I were on!\u2019[1660]\n  The king with that knew hire anon,\n  And tok hire in his Arm and kiste;\n  And al the toun thus sone it wiste.\n  Tho was ther joie manyfold,\n  For every man this tale hath told\n  As for miracle, and were glade,\n  Bot nevere man such joie made\n  As doth the king, which hath his wif.\n  And whan men herde hou that hir lif                             1870\n  Was saved, and be whom it was,\n  Thei wondren alle of such a cas:\n  Thurgh al the Lond aros the speche\n  Of Maister Cerymon the leche\n  And of the cure which he dede.\n  The king himself tho hath him bede,\n  And ek this queene forth with him,[1661]\n  That he the toun of Ephesim\n  Wol leve and go wher as thei be,\n  Hath do to hem so mochel good;\n  And he his profit understod,\n  And granteth with hem forto wende.\n  And thus thei maden there an ende,\n  And token leve and gon to Schipe\n  With al the hole felaschipe.\n      [Sidenote: Qualiter Appolinus vna cum vxore et filia sua\n      Thyrum applicuit.]\n    This king, which nou hath his desir,\n  Seith he wol holde his cours to Tyr.\n  Thei hadden wynd at wille tho,\n  With topseilcole and forth they go,[1662]                       1890\n  And striken nevere, til thei come\n  To Tyr, where as thei havene nome,[1663]\n  And londen hem with mochel blisse.\n  Tho was ther many a mowth to kisse,\n  Echon welcometh other hom,\n  Bot whan the queen to londe com,\n  And Thaise hir doghter be hir side,\n  The joie which was thilke tyde\n  Ther mai no mannes tunge telle:\n  Thei seiden alle, \u2018Hier comth the welle                         1900\n  Of alle wommannysshe grace.\u2019\n  The king hath take his real place,\n  The queene is into chambre go:\n  Ther was gret feste arraied tho;\n  Whan time was, thei gon to mete,\n  Alle olde sorwes ben foryete,\n  And gladen hem with joies newe:\n  The descoloured pale hewe\n  Is now become a rody cheke,\n  Bot every man hath that he wolde.[1664]\n      [Sidenote: Qualiter Appolinus Athenagoram cum Thaise vxore\n      sua super Tyrum coronari fecit.[1665]]\n    The king, as he wel couthe and scholde,\n  Makth to his poeple riht good chiere;\n  And after sone, as thou schalt hiere,\n  A parlement he hath sommoned,\n  Wher he his doghter hath coroned\n  Forth with the lord of Mitelene,\n  That on is king, that other queene:\n  And thus the fadres ordinance\n  And seide thanne he wolde wende[1667]\n  To Tharse, forto make an ende\n  Of that his doghter was betraied.\n  Therof were alle men wel paied,[1668]\n  And seide hou it was forto done:\n  The Schipes weren redi sone,\n  And strong pouer with him he tok;[1669]\n  Up to the Sky he caste his lok,[1670]\n  And syh the wynd was covenable.\n      [Sidenote: Qualiter Appolinus a Tyro per mare versus\n      Tharsim iter arripiens vindictam contra Strangulionem et\n      Dionisiam vxorem suam pro iniuria, quam ipsi Thaisi filie\n      sue intulerunt, iudicialiter assecutus est.]\n    Thei hale up Ancher with the cable,                           1930\n  The Seil on hih, the Stiere in honde,[1671]\n  And seilen, til thei come alonde\n  At Tharse nyh to the cite;\n  And whan thei wisten it was he,\n  The toun hath don him reverence.\n  He telleth hem the violence,\n  Which the tretour Strangulio\n  And Dionise him hadde do\n  Touchende his dowhter, as yee herde;[1672]\n  And whan thei wiste hou that it ferde,[1673]                    1940\n  As he which pes and love soghte,\n  Unto the toun this he besoghte,\n  To don him riht in juggement.\n  Anon thei were bothe asent\n  With strengthe of men, and comen sone,\n  And as hem thoghte it was to done,\n  Atteint thei were be the lawe\n  And diemed forto honge and drawe,\n  And brent and with the wynd toblowe,\n  And upon this condicion\n  The dom in execucion\n  Was put anon withoute faile.\n  And every man hath gret mervaile,\n  Which herde tellen of this chance,\n  And thonketh goddes pourveance,\n  Which doth mercy forth with justice.\n  Slain is the moerdrer and moerdrice\n  Thurgh verray trowthe of rihtwisnesse,\n  And thurgh mercy sauf is simplesse                              1960\n  Of hire whom mercy preserveth;\n  Thus hath he wel that wel deserveth.\n      [Sidenote: Qualiter Artestrate Pentapolim Rege mortuo, ipsi de\n      regno Epistolas super hoc Appolino direxerunt: vnde Appolinus\n      vna cum vxore sua ibidem aduenientes ad decus imperii cum magno\n      gaudio coronati sunt.]\n    Whan al this thing is don and ended,\n  This king, which loved was and frended,\n  A lettre hath, which cam to him\n  Be Schipe fro Pentapolim,\n  Be which the lond hath to him write,[1674]\n  That he wolde understonde and wite\n  Hou in good mynde and in good pes\n  Wherof thei alle of on acord\n  Him preiden, as here liege lord,\n  That he the lettre wel conceive[1675]\n  And come his regne to receive,\n  Which god hath yove him and fortune;\n  And thus besoghte the commune\n  Forth with the grete lordes alle.\n  This king sih how it was befalle,[1676]\n  Fro Tharse and in prosperite\n  And goth him into Schipe ayein:\n  The wynd was good, the See was plein,\n  Hem nedeth noght a Riff to slake,\n  Til thei Pentapolim have take.\n  The lond, which herde of that tidinge,\n  Was wonder glad of his cominge;\n  He resteth him a day or tuo\n  And tok his conseil to him tho,\n  And sette a time of Parlement,\n  Forth with his wif hath him corouned,\n  Wher alle goode him was fuisouned.\n  Lo, what it is to be wel grounded:[1677]\n  For he hath ferst his love founded\n  Honesteliche as forto wedde,\n  Honesteliche his love he spedde\n  And hadde children with his wif,\n  And as him liste he ladde his lif;\n  And in ensample his lif was write,[1678]\n  How ate laste it schal be sene\n  Of love what thei wolden mene.\n  For se now on that other side,\n  Antiochus with al his Pride,\n  Which sette his love unkindely,\n  His ende he hadde al sodeinly,[1679]\n  Set ayein kinde upon vengance,\n  And for his lust hath his penance.\n    Lo thus, mi Sone, myht thou liere\n  And what to love in other wise:\n  The mede arist of the servise;\n  Fortune, thogh sche be noght stable,\n  Yit at som time is favorable\n  To hem that ben of love trewe.\n  Bot certes it is forto rewe\n  To se love ayein kinde falle,\n  For that makth sore a man to falle,\n  As thou myht of tofore rede.\n  To lete al other love aweie,\n  Bot if it be thurgh such a weie\n  As love and reson wolde acorde.\n  For elles, if that thou descorde,\n  And take lust as doth a beste,\n  Thi love mai noght ben honeste;\n  For be no skile that I finde\n                             [Sidenote: [THE LOVER REQUIRES COUNSEL.]]\n  Such lust is noght of loves kinde.\n      [Sidenote: Confessio Amantis, vnde pro finali conclusione\n      consilium Confessoris impetrat.]\n    Mi fader, hou so that it stonde,\n  Youre tale is herd and understonde,                             2030\n  As thing which worthi is to hiere,\n  Of gret ensample and gret matiere,\n  Wherof, my fader, god you quyte.\n  Bot in this point miself aquite\n  I mai riht wel, that nevere yit\n  I was assoted in my wit,\n  Bot only in that worthi place\n  Wher alle lust and alle grace\n  Is set, if that danger ne were.\n  I not what ye fortune acompte,\n  Bot what thing danger mai amonte\n  I wot wel, for I have assaied;\n  For whan myn herte is best arraied\n  And I have al my wit thurghsoght\n  Of love to beseche hire oght,\n  For al that evere I skile may,[1681]\n  I am concluded with a nay:\n  That o sillable hath overthrowe\n  Of suche as I best speke can;\n  Thus am I bot a lewed man.\n  Bot, fader, for ye ben a clerk\n  Of love, and this matiere is derk,\n  And I can evere leng the lasse,\n  Bot yit I mai noght let it passe,[1682]\n  Youre hole conseil I beseche,\n  That ye me be som weie teche\n  What is my beste, as for an ende.\n  Now wol I for the love of thee,\n  And lete alle othre truffles be.[1683]\n    The more that the nede is hyh,\n  The more it nedeth to be slyh\n  To him which hath the nede on honde.\n  I have wel herd and understonde,\n  Mi Sone, al that thou hast me seid,\n      [Sidenote: Hic super Amoris causa finita confessione,\n      Confessor Genius Amanti ea que sibi salubrius expediunt,\n      sano consilio finaliter iniungit.]\n  And ek of that thou hast me preid,\n  Nou at this time that I schal\n  Conseile upon thi nede sette:[1684]\n  So thenke I finaly to knette\n  This cause, where it is tobroke,\n  And make an ende of that is spoke.[1685]\n  For I behihte thee that yifte\n  Ferst whan thou come under my schrifte,\n  That thogh I toward Venus were,\n  Yit spak I suche wordes there,\n  That for the Presthod which I have,\n  I seide I wolde of myn office\n  To vertu more than to vice\n  Encline, and teche thee mi lore.\n  Forthi to speken overmore\n  Of love, which thee mai availe,\n  Tak love where it mai noght faile:[1686]\n  For as of this which thou art inne,\n  Be that thou seist it is a Sinne,\n  And Sinne mai no pris deserve,\n  Withoute pris and who schal serve,                              2090\n  I not what profit myhte availe.\n  Thus folweth it, if thou travaile,\n  Wher thou no profit hast ne pris,\n  Thou art toward thiself unwis:\n  And sett thou myhtest lust atteigne,[1687]\n  Of every lust thende is a peine,\n  And every peine is good to fle;\n  So it is wonder thing to se,[1688]\n  Why such a thing schal be desired.\n  The rathere into Aisshe it torneth;\n  The fot which in the weie sporneth\n  Fulofte his heved hath overthrowe;\n  Thus love is blind and can noght knowe[1689]\n  Wher that he goth, til he be falle:\n  Forthi, bot if it so befalle[1690]\n  With good conseil that he be lad,\n  Him oghte forto ben adrad.\n  For conseil passeth alle thing\n  And every man for his partie\n  A kingdom hath to justefie,\n  That is to sein his oghne dom.\n  If he misreule that kingdom,\n  He lest himself, and that is more\n  Than if he loste Schip and Ore\n  And al the worldes good withal:\n  For what man that in special\n  Hath noght himself, he hath noght elles,\n  Nomor the perles than the schelles;                             2120\n  Al is to him of o value:\n  Thogh he hadde at his retenue\n  The wyde world riht as he wolde,\n  Whan he his herte hath noght withholde\n  Toward himself, al is in vein.\n  And thus, my Sone, I wolde sein,\n  As I seide er, that thou aryse,\n  Er that thou falle in such a wise\n  That thou ne myht thiself rekevere:\n  For love, which that blind was evere,                           2130\n  Makth alle his servantz blinde also.\n  My Sone, and if thou have be so,\n  Yit is it time to withdrawe,\n  And set thin herte under that lawe,[1691]\n  The which of reson is governed\n  And noght of will. And to be lerned,\n  Ensamples thou hast many on\n  Of now and ek of time gon,[1692]\n  That every lust is bot a while;\n  And who that wole himself beguile,                              2140\n  He may the rathere be deceived.\n  Mi Sone, now thou hast conceived\n  Somwhat of that I wolde mene;\n  Hierafterward it schal be sene\n  If that thou lieve upon mi lore;\n  For I can do to thee nomore\n  Bot teche thee the rihte weie:\n  Now ches if thou wolt live or deie.\n    Mi fader, so as I have herd\n      [Sidenote: Hic loquitur de controuersia, que inter\n      Confessorem et Amantem in fine confessionis versabatur.]\n  I were mochel forto blame.\n  Mi wo to you is bot a game,\n  That fielen noght of that I fiele;[1693]\n  The fielinge of a mannes Hiele\n  Mai noght be likned to the Herte:\n  I mai noght, thogh I wolde, asterte,\n  And ye be fre from al the peine\n  Of love, wherof I me pleigne.\n  It is riht esi to comaunde;\n  The hert which fre goth on the launde                           2160\n  Not of an Oxe what him eileth;\n  It falleth ofte a man merveileth\n  Of that he seth an other fare,\n  Bot if he knewe himself the fare,\n  And felt it as it is in soth,\n  He scholde don riht as he doth,\n  Or elles werse in his degre:\n  For wel I wot, and so do ye,\n  That love hath evere yit ben used,\n  Bot, fader, if ye wolde thus\n  Unto Cupide and to Venus\n  Be frendlich toward mi querele,\n  So that myn herte were in hele\n  Of love which is in mi briest,\n  I wot wel thanne a betre Prest\n  Was nevere mad to my behove.\n  Bot al the whiles that I hove[1694]\n  In noncertein betwen the tuo,[1695]\n  Schal torne, that is al my drede,\n  So that I not what is to rede.\n  Bot for final conclusion\n  I thenke a Supplicacion\n  With pleine wordes and expresse\n  Wryte unto Venus the goddesse,\n  The which I preie you to bere\n  And bringe ayein a good ansuere.\n  Tho was betwen mi Prest and me\n  Mi resoun understod him wel,\n  And knew it was soth everydel\n  That he hath seid, bot noght forthi\n  Mi will hath nothing set therby.\n  For techinge of so wis a port[1697]\n  Is unto love of no desport;\n  Yit myhte nevere man beholde\n  Reson, wher love was withholde,\n  Thei be noght of o governance.\n  Mi Prest and I, bot I spak faire,\n  And thurgh mi wordes debonaire\n  Thanne ate laste we acorden,[1698]\n  So that he seith he wol recorden\n  To speke and stonde upon mi syde\n  To Venus bothe and to Cupide;\n  And bad me wryte what I wolde,\n  And seith me trewly that he scholde\n  Mi lettre here unto the queene.\n  Fulfilt of loves fantasie,\n  And with the teres of myn \u00ffe\n  In stede of enke I gan to wryte\n  The wordes whiche I wolde endite[1699]\n  Unto Cupide and to Venus,\n  And in mi lettre I seide thus.\n    The wofull peine of loves maladie,\n      [Sidenote: Hic tractat formam cuiusdam Supplicacionis, quam\n      ex parte Amantis per manus Genii Sacerdotis sui Venus sibi\n      porrectam acceptabat.]\n  Ayein the which mai no phisique availe,\n  Min herte hath so bewhaped with sotie,\n  That wher so that I reste or I travaile,[1700]                  2220\n  I finde it evere redy to assaile\n  Mi resoun, which that can him noght defende:\n  Thus seche I help, wherof I mihte amende.\n  Ferst to Nature if that I me compleigne,\n  Ther finde I hou that every creature\n  Som time ayer hath love in his demeine,\n  So that the litel wrenne in his mesure\n  Hath yit of kinde a love under his cure;[1701]\n  And I bot on desire, of which I misse:\n  And thus, bot I, hath every kinde his blisse.                   2230\n  The resoun of my wit it overpasseth,\n  Of that Nature techeth me the weie\n  To love, and yit no certein sche compasseth\n  Hou I schal spede, and thus betwen the tweie\n  I stonde, and not if I schal live or deie.\n  For thogh reson ayein my will debate,\n  I mai noght fle, that I ne love algate.\n  Upon miself is thilke tale come,\n  Hou whilom Pan, which is the god of kinde,\n  With love wrastlede and was overcome:[1702]                     2240\n  For evere I wrastle and evere I am behinde,\n  That I no strengthe in al min herte finde,\n  Wherof that I mai stonden eny throwe;\n  So fer mi wit with love is overthrowe.\n  Whom nedeth help, he mot his helpe crave,\n  Or helpeles he schal his nede spille:\n  Pleinly thurghsoght my wittes alle I have,[1703]\n  Bot non of hem can helpe after mi wille;\n  And als so wel I mihte sitte stille,\n  Thus wot I noght wherof miself to helpe.[1704]\n  Unto the grete Jove and if I bidde,\n  To do me grace of thilke swete tunne,\n  Which under keie in his celier amidde\n  Lith couched, that fortune is overrunne,\n  Bot of the bitter cuppe I have begunne,\n  I not hou ofte, and thus finde I no game;[1705]\n  For evere I axe and evere it is the same.\n  I se the world stonde evere upon eschange,\n  Nou wyndes loude, and nou the weder softe;                      2260\n  I mai sen ek the grete mone change,\n  And thing which nou is lowe is eft alofte;\n  The dredfull werres into pes fulofte\n  Thei torne; and evere is Danger in o place,\n  Which wol noght change his will to do me grace.\n  Bot upon this the grete clerc Ovide,\n  Of love whan he makth his remembrance,\n  He seith ther is the blinde god Cupide,\n  The which hath love under his governance,\n  And in his hond with many a fyri lance[1706]                    2270\n  He woundeth ofte, ther he wol noght hele;\n  And that somdiel is cause of mi querele.[1707]\n  Ovide ek seith that love to parforne\n  Stant in the hond of Venus the goddesse,\n  Bot whan sche takth hir conseil with Satorne,\n  Ther is no grace, and in that time, I gesse,\n  Began mi love, of which myn hevynesse\n  Is now and evere schal, bot if I spede:\n  So wot I noght miself what is to rede.\n  Forthi to you, Cupide and Venus bothe,                          2280\n  With al myn hertes obeissance I preie,\n  If ye were ate ferste time wrothe,\n  Whan I began to love, as I you seie,\n  Nou stynt, and do thilke infortune aweie,[1708]\n  So that Danger, which stant of retenue\n  With my ladi, his place mai remue.\n  O thou Cupide, god of loves lawe,\n  That with thi Dart brennende hast set afyre\n  Min herte, do that wounde be withdrawe,\n  For Service in thi Court withouten hyre\n  To me, which evere yit have kept thin heste,\n  Mai nevere be to loves lawe honeste.\n  O thou, gentile Venus, loves queene,[1709]\n  Withoute gult thou dost on me thi wreche;\n  Thou wost my peine is evere aliche grene\n  For love, and yit I mai it noght areche:\n  This wold I for my laste word beseche,[1710]\n  That thou mi love aquite as I deserve,\n  Or elles do me pleinly forto sterve.                            2300\n                      [Sidenote: [VENUS REPLIES TO THE SUPPLICATION.]]\n    Whanne I this Supplicacioun\n  With good deliberacioun,\n      [Sidenote: Hic loquitur qualiter Venus, accepta Amantis\n      Supplicacione, indilate ad singula respondit.]\n  In such a wise as ye nou wite,\n  Hadde after min entente write\n  Unto Cupide and to Venus,\n  This Prest which hihte Genius\n  It tok on honde to presente,\n  On my message and forth he wente\n  To Venus, forto wite hire wille.\n  And was there bot a litel while,\n  Noght full the montance of a Mile,\n  Whan I behield and sodeinly\n  I sih wher Venus stod me by.\n  So as I myhte, under a tre\n  To grounde I fell upon mi kne,\n  And preide hire forto do me grace:\n  Sche caste hire chiere upon mi face,\n  And as it were halvinge a game[1711]\n  \u2018Ma dame,\u2019 I seide, \u2018John Gower.\u2019\n  \u2018Now John,\u2019 quod sche, \u2018in my pouer\n  Thou most as of thi love stonde;\n  For I thi bille have understonde,\n  In which to Cupide and to me\n  Somdiel thou hast compleigned thee,\n  And somdiel to Nature also.\n  Bot that schal stonde among you tuo,\n  For therof have I noght to done;\n  Maistresse of every lives kinde,\n  Bot if so be that sche mai finde[1713]\n  Som holy man that wol withdrawe\n  His kindly lust ayein hir lawe;[1714]\n  Bot sielde whanne it falleth so,\n  For fewe men ther ben of tho,\n  Bot of these othre ynowe be,\n  Whiche of here oghne nycete\n  Ayein Nature and hire office\n  Wherof that sche fulofte hath pleigned,\n  And ek my Court it hath desdeigned[1715]\n  And evere schal; for it receiveth\n  Non such that kinde so deceiveth.\n  For al onliche of gentil love\n  Mi court stant alle courtz above\n  And takth noght into retenue\n  Bot thing which is to kinde due,\n  For elles it schal be refused.\n  For it is manye daies gon,\n  That thou amonges hem were on\n  Which of my court hast ben withholde;\n  So that the more I am beholde\n  Of thi desese to commune,\n  And to remue that fortune,\n  Which manye daies hath the grieved.\n  Bot if my conseil mai be lieved,\n  Thou schalt ben esed er thou go\n  Wherof thou seist thin herte is fyred:\n  Bot as of that thou hast desired\n  After the sentence of thi bille,\n  Thou most therof don at my wille,\n  And I therof me wole avise.\n  For be thou hol, it schal suffise:\n  Mi medicine is noght to sieke[1716]\n  For thee and for suche olde sieke,[1717]\n  Noght al per chance as ye it wolden,[1718]\n  Acordant unto loves kinde.[1719]\n  For in the plit which I thee finde,\n  So as mi court it hath awarded,\n  Thou schalt be duely rewarded;\n  And if thou woldest more crave,\n  It is no riht that thou it have.\u2019\n  iii. _Qui cupit id quod habere nequit, sua tempora perdit,_\n         _Est vbi non posse, velle salute caret._\n       _Non estatis opus gelidis hirsuta capillis,_\n         _Cum calor abcessit, equiperabit hiems;_\n       _Sicut habet Mayus non dat natura Decembri,_\n         _Nec poterit compar floribus esse lutum;_\n       _Sic neque decrepita senium iuvenile voluptas_\n         _Floret in obsequium, quod Venus ipsa petit._[1720]\n       _Conveniens igitur foret, vt quos cana senectus_\n         _Attigit, vlterius corpora casta colant._              (10)\n    Venus, which stant withoute lawe\n  In noncertein, bot as men drawe\n      [Sidenote: Hic in exemplum contra quoscunque viros\n      inveteratos amoris concupiscenciam affectantes loquitur\n      Venus, huiusque Amantis Confessi supplicacionem quasi\n      deridens, ipsum pro eo quod senex et debilis est, multis\n      exhortacionibus insufficientem redarguit.[1721]]\n  Of Rageman upon the chance,\n  Bot as hir lyketh forto weie;\n  The trewe man fulofte aweie\n  Sche put, which hath hir grace bede,\n  And set an untrewe in his stede.\n  Lo, thus blindly the world sche diemeth\n  In loves cause, as tome siemeth:[1722]\n  I not what othre men wol sein,[1723]\n  Bot I algate am so besein,\n  And stonde as on amonges alle\n  It nedeth take no witnesse,\n  For sche which seid is the goddesse,\n  To whether part of love it wende,\n  Hath sett me for a final ende\n  The point wherto that I schal holde.\n  For whan sche hath me wel beholde,\n  Halvynge of scorn, sche seide thus:\n  \u2018Thou wost wel that I am Venus,\n  Which al only my lustes seche;\n  Mi love, lustes ben ther none,\n  Whiche I mai take in thi persone;\n  For loves lust and lockes hore[1724]\n  In chambre acorden neveremore,\n  And thogh thou feigne a yong corage,\n  It scheweth wel be the visage\n  That olde grisel is no fole:\n  There ben fulmanye yeres stole\n  With thee and with suche othre mo,[1725]\n  And ben withinne of pore assay.\n  Min herte wolde and I ne may\n  Is noght beloved nou adayes;\n  Er thou make eny suche assaies\n  To love, and faile upon the fet,\n  Betre is to make a beau retret;\n  For thogh thou myhtest love atteigne,\n  Yit were it bot an ydel peine,\n  Whan that thou art noght sufficant\n  Forthi tak hom thin herte ayein,\n  That thou travaile noght in vein,\n  Wherof my Court may be deceived.\n  I wot and have it wel conceived,\n  Hou that thi will is good ynowh;\n  Bot mor behoveth to the plowh,\n  Wherof the lacketh, as I trowe:\n  So sitte it wel that thou beknowe[1726]\n  Thi fieble astat, er thou beginne\n  Thing wher thou miht non ende winne.                            2430\n  What bargain scholde a man assaie,\n  Whan that him lacketh forto paie?\n  Mi Sone, if thou be wel bethoght,[1727]\n  This toucheth thee; foryet it noght:\n  The thing is torned into was;\n  That which was whilom grene gras,[1728]\n  Is welked hey at time now.[1729]\n  Forthi mi conseil is that thou\n  Remembre wel hou thou art old.\u2019\n                                [Sidenote: [THE COMPANIES OF LOVERS.]]\n  And I bethoght was al aboute,[1730]\n      [Sidenote: Qualiter super derisoria Veneris exhortacione\n      contristatus Amans, quasi mortuus in terram corruit, vbi,\n      vt sibi videbatur, Cupidinem cum innumera multitudine nuper\n      Amantum variis turmis assistencium conspiciebat.]\n  Tho wiste I wel withoute doute,[1731]\n  That ther was no recoverir;\n  And as a man the blase of fyr\n  With water quencheth, so ferd I;[1732]\n  A cold me cawhte sodeinly,[1733]\n  For sorwe that myn herte made\n  Mi dedly face pale and fade\n  Becam, and swoune I fell to grounde.\n  Ne fully quik ne fully ded,\n  Me thoghte I sih tofor myn hed\n  Cupide with his bowe bent,\n  And lich unto a Parlement,\n  Which were ordeigned for the nones,\n  With him cam al the world at ones\n  Of gentil folk that whilom were\n  Lovers, I sih hem alle there\n  Forth with Cupide in sondri routes.\n  To knowe among hem who was who,\n    I sih wher lusty Youthe tho,[1734]\n  As he which was a Capitein,\n  Tofore alle othre upon the plein\n  Stod with his route wel begon,\n  Here hevedes kempt, and therupon\n  Garlandes noght of o colour,\n  Some of the lef, some of the flour,\n  And some of grete Perles were;\n  With sondri thinges wel devised,\n  I sih, wherof thei ben queintised.\n  It was al lust that thei with ferde,\n  Ther was no song that I ne herde,\n  Which unto love was touchende;\n  Of Pan and al that was likende[1735]\n  As in Pipinge of melodie\n  Was herd in thilke compaignie\n  So lowde, that on every side\n  In such acord and such a soun\n  Of bombard and of clarion\n  With Cornemuse and Schallemele,\n  That it was half a mannes hele\n  So glad a noise forto hiere.\n  And as me thoghte, in this manere\n  Al freissh I syh hem springe and dance,\n  And do to love her entendance\n  After the lust of youthes heste.\n  For evere among thei laghe and pleie,\n  And putten care out of the weie,\n  That he with hem ne sat ne stod.\n  And overthis I understod,\n  So as myn Ere it myhte areche,\n  The moste matiere of her speche\n  Was al of knyhthod and of Armes,[1736]\n  And what it is to ligge in armes\n  With love, whanne it is achieved.\n      [Sidenote: De nominibus illorum nuper Amantum, qui tunc\n      Amanti spasmato, aliqui iuuenes, aliqui senes, apparuerunt.\n      Senes autem precipue tam erga deum quam deam amoris pro\n      sanitate Amantis recuperanda multiplicatis precibus\n      misericorditer instabant.]\n    Ther was Tristram, which was believed                         2500\n  With bele Ysolde, and Lancelot\n  Stod with Gunnore, and Galahot\n  With his ladi, and as me thoghte,\n  I syh wher Jason with him broghte\n  His love, which that Creusa hihte,\n  And Hercules, which mochel myhte,\n  Was ther berende his grete Mace,\n  And most of alle in thilke place\n  He peyneth him to make chiere\n    These\u00fcs, thogh he were untrewe\n  To love, as alle wommen knewe,\n  Yit was he there natheles\n  With Phedra, whom to love he ches:\n  Of Grece ek ther was Thelamon,\n  Which fro the king Lamenedon\n  At Troie his doghter refte aweie,\n  Eseonen, as for his preie,\n  Which take was whan Jason cam\n  In vengance of the ferste hate;\n  That made hem after to debate,\n  Whan Priamus the newe toun\n  Hath mad. And in avisioun\n    Me thoghte that I sih also\n  Ector forth with his brethren tuo;\n  Himself stod with Pantaselee,\n  And next to him I myhte se,\n  Wher Paris stod with faire Eleine,\n  And Troilus stod with Criseide,\n  Bot evere among, althogh he pleide,\n  Be semblant he was hevy chiered,\n  For Diomede, as him was liered,\n  Cleymeth to ben his parconner.\n  And thus full many a bacheler,\n  A thousend mo than I can sein,\n  With Yowthe I sih ther wel besein\n  Forth with here loves glade and blithe.\n  Compleignen hem in other wise;\n  Among the whiche I syh Narcise\n  And Piramus, that sory were.[1737]\n  The worthy Grek also was there,\n  Achilles, which for love deide:\n  Agamenon ek, as men seide,\n  And Menelay the king also\n  I syh, with many an other mo,\n  Which hadden be fortuned sore\n  In loves cause.\n  Of wommen in the same cas,\n  With hem I sih wher Dido was,\n  Forsake which was with Enee;\n  And Phillis ek I myhte see,\n  Whom Demephon deceived hadde;\n  And Adriagne hir sorwe ladde,\n  For These\u00fcs hir Soster tok\n  And hire unkindely forsok.\n  I sih ther ek among the press\n  His ferste love Deyanire,\n  Which sette him afterward afyre:\n  Medea was there ek and pleigneth\n  Upon Jason, for that he feigneth,\n  Withoute cause and tok a newe;\n  Sche seide, \u2018Fy on alle untrewe!\u2019\n  I sih there ek De\u00ffdamie,\n  Which hadde lost the compaignie\n  Of Achilles, whan Diomede\n    Among these othre upon the grene\n  I syh also the wofull queene\n  Cleopatras, which in a Cave[1738]\n  With Serpentz hath hirself begrave\n  Alquik, and so sche was totore,[1739]\n  For sorwe of that sche hadde lore\n  Antonye, which hir love hath be:\n  And forth with hire I sih Tisbee,\n  Which on the scharpe swerdes point\n  And as myn Ere it myhte knowe,\n  She seide, \u2018Wo worthe alle slowe!\u2019\n  The pleignte of Progne and Philomene\n  Ther herde I what it wolde mene,\n  How Tere\u00fcs of his untrouthe\n  Undede hem bothe, and that was routhe;\n  And next to hem I sih Canace,\n  Which for Machaire hir fader grace\n  Hath lost, and deide in wofull plit.\n  Me thoghte amonges othre thus\n  The doghter of king Priamus,\n  Polixena, whom Pirrus slowh,\n  Was there and made sorwe ynowh,\n  As sche which deide gulteles\n  For love, and yit was loveles.\n    And forto take the desport,\n  I sih there some of other port,[1740]\n  And that was Circes and Calipse,\n  Of men and change the liknesses,\n  Of Artmagique Sorceresses;\n  Thei hielde in honde manyon,\n  To love wher thei wolde or non.\n    Bot above alle that ther were\n  Of wommen I sih foure there,\n  Whos name I herde most comended:\n  Be hem the Court stod al amended;\n  For wher thei comen in presence,\n  As thogh they hadden be goddesses,\n  Of al this world or Emperesses.\n  And as me thoghte, an Ere I leide,\n  And herde hou that these othre seide,\n  \u2018Lo, these ben the foure wyves,\n  Whos feith was proeved in her lyves:\n  For in essample of alle goode\n  With Mariage so thei stode,\n  That fame, which no gret thing hydeth,\n    Penolope that on was hote,\n  Whom many a knyht hath loved hote,\n  Whil that hire lord Ulixes lay[1741]\n  Full many a yer and many a day\n  Upon the grete Siege of Troie:\n  Bot sche, which hath no worldes joie\n  Bot only of hire housebonde,\n  Whil that hir lord was out of londe,\n  So wel hath kept hir wommanhiede,\n  That al the world therof tok hiede,                             2630\n  And nameliche of hem in Grece.\n    That other womman was Lucrece,\n  Wif to the Romain Collatin;\n  And sche constreigned of Tarquin\n  To thing which was ayein hir wille,\n  Sche wolde noght hirselven stille,\n  Bot deide only for drede of schame\n  In keping of hire goode name,\n  As sche which was on of the beste.\n  Which whanne Ametus scholde dye\n  Upon his grete maladye,\n  Sche preide unto the goddes so,\n  That sche receyveth al the wo\n  And deide hirself to yive him lif:\n  Lo, if this were a noble wif.[1742]\n    The ferthe wif which I ther sih,\n  I herde of hem that were nyh\n  Hou sche was cleped Alcione,\n  And to nomo hir body kepte;\n  And whan sche sih him dreynt, sche lepte\n  Into the wawes where he swam,[1744]\n  And there a Sefoul sche becam,\n  And with hire wenges him bespradde\n  For love which to him sche hadde.[1745]\n    Lo, these foure were tho\n  Whiche I sih, as me thoghte tho,\n  Among the grete compaignie\n  Bot Youthe, which in special\n  Of Loves Court was Mareschal,\n  So besy was upon his lay,\n  That he non hiede where I lay[1746]\n  Hath take. And thanne, as I behield,\n    Me thoghte I sih upon the field,\n  Where Elde cam a softe pas\n  Toward Venus, ther as sche was.\n  With him gret compaignie he ladde,\n  Bot noght so manye as Youthe hadde:[1747]                       2670\n  The moste part were of gret Age,\n  And that was sene in the visage,[1748]\n  And noght forthi, so as thei myhte,\n  Thei made hem yongly to the sihte:\n  Bot yit herde I no pipe there[1749]\n  To make noise in mannes Ere,[1750]\n  Bot the Musette I myhte knowe,\n  For olde men which souneth lowe,[1751]\n  With Harpe and Lute and with Citole.\n  In such a wise as love hath bede,\n  A softe pas thei dance and trede;\n  And with the wommen otherwhile\n  With sobre chier among thei smyle,\n  For laghtre was ther non on hyh.\n  And natheles full wel I syh\n  That thei the more queinte it made\n  For love, in whom thei weren glade.\n    And there me thoghte I myhte se\n  And Salomon was noght withoute;\n  Passende an hundred on a route\n  Of wyves and of Concubines,\n  Juesses bothe and Sarazines,[1752]\n  To him I sih alle entendant:\n  I not if he was sufficant,[1753]\n  Bot natheles for al his wit\n  He was attached with that writ\n  Which love with his hond enseleth,\n  And overthis, as for a wonder,[1754]\n  With his leon which he put under,[1755]\n  With Dalida Sampson I knew,\n  Whos love his strengthe al overthrew.\n    I syh there Aristotle also,\n  Whom that the queene of Grece so[1756]\n  Hath bridled, that in thilke time\n  Sche made him such a Silogime,\n  That he foryat al his logique;\n  Thurgh which it mihte ben excluded\n  That he ne was fully concluded\n  To love, and dede his obeissance.\n  And ek Virgile of aqueintance\n  I sih, wher he the Maiden preide,\n  Which was the doghter, as men seide,\n  Of themperour whilom of Rome;\n  Sortes and Plato with him come,\n  So dede Ovide the Poete.\n  I thoghte thanne how love is swete,                             2720\n  Which hath so wise men reclamed,\n  And was miself the lasse aschamed,\n  Or forto lese or forto winne\n  In the meschief that I was inne:\n  And thus I lay in hope of grace.\n    And whan thei comen to the place\n  Wher Venus stod and I was falle,\n  These olde men, with o vois alle\n  To Venus preiden for my sake.\n  And sche, that myhte noght forsake                              2730\n  So gret a clamour as was there,\n  Let Pite come into hire Ere;\n  And forth withal unto Cupide\n  Sche preith that he upon his side\n  Me wolde thurgh his grace sende\n  Som confort, that I myhte amende,\n  Upon the cas which is befalle.\n  And thus for me thei preiden alle\n  Of hem that weren olde aboute,\n  Of gentilesse and pure trouthe\n  I herde hem telle it was gret routhe,\n  That I withouten help so ferde.\n  And thus me thoghte I lay and herde.\n    Cupido, which may hurte and hele\n  In loves cause, as for myn hele\n  Upon the point which him was preid\n  Cam with Venus, wher I was leid\n      [Sidenote: Hic tractat qualiter Cupido Amantis senectute\n      confracti viscera perscrutans, ignita sue concupiscencie\n      tela ab eo penitus extraxit, quem Venus postea absque\n      calore percipiens, vacuum reliquit: et sic tandem prouisa\n      Senectus, racionem inuocans, hominem interiorem per prius\n      amore infatuatum mentis sanitati plenius restaurauit.]\n  Swounende upon the grene gras.\n  On every side so gret presse,\n  That every lif began to presse,\n  I wot noght wel hou many score,\n  Suche as I spak of now tofore,\n  Lovers, that comen to beholde,\n  Bot most of hem that weren olde:\n  Thei stoden there at thilke tyde,\n  To se what ende schal betyde\n  Upon the cure of my sotie.\n  Spekende, and ech his oghne avis\n  Hath told, on that, an other this:\n  Bot among alle this I herde,\n  Thei weren wo that I so ferde,\n  And seiden that for no riote\n  An old man scholde noght assote;\n  For as thei tolden redely,\n  Ther is in him no cause why,\n  Bot if he wolde himself benyce;[1757]\n  And thus desputen some of tho,\n  And some seiden nothing so,\n  Bot that the wylde loves rage\n  In mannes lif forberth non Age;\n  Whil ther is oyle forto fyre,\n  The lampe is lyhtly set afyre,\n  And is fulhard er it be queynt,\n  Bot only if it be som seint,\n  Which god preserveth of his grace.\n  And thus me thoghte, in sondri place                            2780\n  Of hem that walken up and doun\n  Ther was diverse opinioun:\n  And for a while so it laste,\n  Til that Cupide to the laste,\n                               [Sidenote: [THE FIERY DART WITHDRAWN.]]\n  Forth with his moder full avised,\n  Hath determined and devised\n  Unto what point he wol descende.\n  And al this time I was liggende\n  Upon the ground tofore his yhen,\n  Supposen noght I scholde live;\n  Bot he, which wolde thanne yive\n  His grace, so as it mai be,\n  This blinde god which mai noght se,\n  Hath groped til that he me fond;\n  And as he pitte forth his hond[1759]\n  Upon my body, wher I lay,\n  Me thoghte a fyri Lancegay,\n  Which whilom thurgh myn herte he caste,\n  As this was do, Cupide nam\n  His weie, I not where he becam,\n  And so dede al the remenant\n  Which unto him was entendant,\n  Of hem that in Avision\n  I hadde a revelacion,\n  So as I tolde now tofore.\n    Bot Venus wente noght therfore,\n  Ne Genius, whiche thilke time[1760]\n  And sche which mai the hertes bynde\n  In loves cause and ek unbinde,\n  Er I out of mi trance aros,\n  Venus, which hield a boiste clos,\n  And wolde noght I scholde deie,\n  Tok out mor cold than eny keie\n  An oignement, and in such point\n  Sche hath my wounded herte enoignt,\n  My temples and my Reins also.[1761]\n  A wonder Mirour forto holde,\n  In which sche bad me to beholde\n  And taken hiede of that I syhe;\n  Wherinne anon myn hertes yhe\n  I caste, and sih my colour fade,\n  Myn yhen dymme and al unglade,\n  Mi chiekes thinne, and al my face\n  With Elde I myhte se deface,\n  So riveled and so wo besein,\n  That ther was nothing full ne plein,                            2830\n  I syh also myn heres hore.\n  Mi will was tho to se nomore\n  Outwith, for ther was no plesance;[1762]\n  And thanne into my remembrance\n  I drowh myn olde daies passed,\n  And as reson it hath compassed,\n            [Sidenote: Quod status hominis Mensibus anni\n  I made a liknesse of miselve\n  Unto the sondri Monthes twelve,\n  Wherof the yeer in his astat\n  That lich til other non acordeth.\n  For who the times wel recordeth,\n  And thanne at Marche if he beginne,\n  Whan that the lusti yeer comth inne,\n  Til Augst be passed and Septembre,\n  The myhty youthe he may remembre\n  In which the yeer hath his deduit\n  Of gras, of lef, of flour, of fruit,[1764]\n  Of corn and of the wyny grape.\n  To frost, to Snow, to Wind, to Rein,\n  Til eft that Mars be come ayein:\n  The Wynter wol no Somer knowe,\n  The grene lef is overthrowe,\n  The clothed erthe is thanne bare,\n  Despuiled is the Somerfare,[1766]\n  That erst was hete is thanne chele.\n    And thus thenkende thoghtes fele,\n  I was out of mi swoune affraied,\n  And gan to clepe hem hom ayein.\n  And whan Resoun it herde sein\n  That loves rage was aweie,\n  He cam to me the rihte weie,\n  And hath remued the sotie\n  Of thilke unwise fantasie,\n  Wherof that I was wont to pleigne,\n  So that of thilke fyri peine\n  I was mad sobre and hol ynowh.\n  And axeth, as it were in game,\n  What love was. And I for schame\n  Ne wiste what I scholde ansuere;\n  And natheles I gan to swere\n  That be my trouthe I knew him noght;\n  So ferr it was out of mi thoght,\n  Riht as it hadde nevere be.\n  \u2018Mi goode Sone,\u2019 tho quod sche,\n  \u2018Now at this time I lieve it wel,\n  Forthi mi conseil is thou leve.\u2019\n    \u2018Ma dame,\u2019 I seide, \u2018be your leve,\n  Ye witen wel, and so wot I,\n  That I am unbehovely\n  Your Court fro this day forth to serve:[1768]\n  And for I may no thonk deserve,\n  And also for I am refused,\n  I preie you to ben excused.\n  And natheles as for the laste,[1769]\n  Touchende mi confession\n  I axe an absolucion\n  Of Genius, er that I go.\u2019\n  The Prest anon was redy tho,\n  And seide, \u2018Sone, as of thi schrifte\n  Thou hast ful pardoun and foryifte;\n  Foryet it thou, and so wol I.\u2019\n    \u2018Min holi fader, grant mercy,\u2019\n  Quod I to him, and to the queene[1770]\n  And tok my leve forto wende.\n  Bot sche, that wolde make an ende,\n  As therto which I was most able,\n  A Peire of Bedes blak as Sable\n  Sche tok and heng my necke aboute;\n  Upon the gaudes al withoute\n  Was write of gold, _Por reposer_.[1771]\n  \u2018Lo,\u2019 thus sche seide, \u2018John Gower,\n  Now thou art ate laste cast,\n  That thou nomore of love sieche.\n  Bot my will is that thou besieche\n  And preie hierafter for the pes,\n  And that thou make a plein reles\n  To love, which takth litel hiede\n  Of olde men upon the nede,\n  Whan that the lustes ben aweie:\n  Forthi to thee nys bot o weie,\n  In which let reson be thi guide;\n  That seth noght the peril tofore.\n  Mi Sone, be wel war therfore,\n  And kep the sentence of my lore\n  And tarie thou mi Court nomore,\n  Bot go ther vertu moral duelleth,[1772]\n  Wher ben thi bokes, as men telleth,[1773]\n  Whiche of long time thou hast write.\n  For this I do thee wel to wite,\n  If thou thin hele wolt pourchace,\n  Thou miht noght make suite and chace,                           2930\n  Wher that the game is nought pernable;[1774]\n  It were a thing unresonable,\n  A man to be so overseie.\n  Forthi tak hiede of that I seie;\n  For in the lawe of my comune\n  We be noght schape to comune,\n  Thiself and I, nevere after this.\n  Now have y seid al that ther is[1775]\n  Of love as for thi final ende:\n  And with that word al sodeinly,\n  Enclosid in a sterred sky,[1776]\n  Venus, which is the qweene of love,\n  Was take in to hire place above,\n  More wiste y nought wher sche becam.[1777]\n  And thus my leve of hire y nam,[1778]\n  And forth with al the same tide\n  Hire prest, which wolde nought abide,\n  Or be me lief or be me loth,\n  And y was left with outen helpe.\n  So wiste I nought wher of to yelpe,\n  Bot only that y hadde lore\n  My time, and was sori ther fore.\n  And thus bewhapid in my thought,\n  Whan al was turnyd in to nought,\n  I stod amasid for a while,\n  And in my self y gan to smyle\n  Thenkende uppon the bedis blake,\n  For that y schulde bidde and preie.\n  And whanne y sigh non othre weie\n  Bot only that y was refusid,\n  Unto the lif which y hadde usid\n  I thoughte nevere torne ayein:\n  And in this wise, soth to seyn,\n  Homward a softe pas y wente,\n  Wher that with al myn hol entente[1779]\n  Uppon the point that y am schryve\n              [Sidenote: [THE AUTHOR PRAYS FOR THE STATE OF ENGLAND.]]\n  iv. _Parce precor, Criste, populus quo gaudeat iste;_\n      _Anglia ne triste subeat, rex summe, resiste._\n      _Corrige quosque status, fragiles absolue reatus;_\n      _Vnde deo gratus vigeat locus iste beatus._\n    He which withinne daies sevene[1781]\n  This large world forth with the hevene\n      [Sidenote: Hic in anno quartodecimo Regis Ricardi orat\n      pro statu regni, quod a diu diuisum nimia aduersitate\n      periclitabatur.[1782]]\n  Of his eternal providence\n  Hath mad, and thilke intelligence\n  In mannys soule resonable\n  Hath schape to be perdurable,\n  Wherof the man of his feture\n  Above alle erthli creature\n  Aftir the soule is immortal,\n  As he which is of alle thinges\n  The creatour, and of the kynges\n  Hath the fortunes uppon honde,\n  His grace and mercy forto fonde\n  Uppon my bare knes y preie,\n  That he this loud in siker weie\n  Wol sette uppon good governance.[1783]\n  For if men takyn remembrance\n  What is to live in unite,[1784]\n  That noughte to desire pes,\n  With outen which, it is no les,\n  To seche and loke in to the laste,\n  Ther may no worldes joye laste.[1785]\n                           [Sidenote: [EVIL OF DIVISION IN THE LAND.]]\n    Ferst forto loke the Clergie,\n  Hem oughte wel to justefie\n  Thing which belongith to here cure,\n  As forto praie and to procure\n  Oure pes toward the hevene above,\n  Among ous on this erthe hiere.\n  For if they wroughte in this manere\n  Aftir the reule of charite,\n  I hope that men schuldyn se\n  This loud amende.\n  To seche and loke how that it is[1787]\n  Touchende of the chevalerie,\n  Which forto loke, in som partie\n  Is worthi forto be comendid,\n  That of here large retenue\n  The lond is ful of maintenue,\n  Which causith that the comune right[1788]\n  In fewe contrees stant upright.\n  Extorcioun, contekt, ravine[1789]\n  Withholde ben of that covyne,\n  Aldai men hierin gret compleignte\n  Of the desease, of the constreignte,\n  Wher of the poeple is sore oppressid:\n  For of knyghthode thordre wolde\n  That thei defende and kepe scholde\n  The comun right and the fraunchise[1790]\n  Of holy cherche in alle wise,\n  So that no wikke man it dere,\n  And ther fore servith scheld and spere:[1791]\n  Bot for it goth now other weie,\n  Oure grace goth the more aweie.\n    And forto lokyn ovyrmore,\n  Wher of the poeple pleigneth sore,                              3030\n  Toward the lawis of oure lond,\n  Men sein that trouthe hath broke his bond\n  And with brocage is goon aweie,\n  So that no man can se the weie\n  Wher forto fynde rightwisnesse.\n    And if men sechin sikernesse\n  Uppon the lucre of marchandie,[1792]\n  Compassement and tricherie\n  Of singuler profit to wynne,\n  And namely of divisioun,\n  Which many a noble worthi toun\n  Fro welthe and fro prosperite\n  Hath brought to gret adversite.\n  So were it good to ben al on,\n  For mechil grace ther uppon[1793]\n  Unto the Citees schulde falle,\n  Which myghte availle to ous alle,\n  If these astatz amendid were,\n  And that the vices were aweie:\n  Me thenkth y dorste thanne seie,\n  This londis grace schulde arise.\n    Bot yit to loke in othre wise,[1794]\n  Ther is a stat, as ye schul hiere,\n  Above alle othre on erthe hiere,\n  Which hath the loud in his balance:\n  To him belongith the leiance\n  Of Clerk, of knyght, of man of lawe;\n  The marchant and the laborer;\n  So stant it al in his power\n  Or forto spille or forto save.[1796]\n  Bot though that he such power have,\n  And that his myghtes ben so large,\n  He hath hem nought withouten charge,[1797]\n  To which that every kyng ys swore:\n  So were it good that he ther fore\n  First un to rightwisnesse entende,\n  Toward his god and leve vice,\n  Which is the chief of his office;\n  And aftir al the remenant\n  He schal uppon his covenant\n  Governe and lede in such a wise,\n  So that ther be no tirandise,\n  Wherof that he his poeple grieve,\n  Or ellis may he nought achieve\n  That longith to his regalie.\n  His lond and hem that beth withynne,[1798]\n  First at hym self he mot begynne,\n  To kepe and reule his owne astat,\n  That in hym self be no debat\n  Toward his god: for othre wise[1799]\n  Ther may non erthly kyng suffise\n  Of his kyngdom the folk to lede,\n  Bot he the kyng of hevene drede.\n  For what kyng sett hym uppon pride\n  And wil nought go the righte weie,\n  Though god his grace caste aweie\n  No wondir is, for ate laste\n  He schal wel wite it mai nought laste,[1800]\n  The pompe which he secheth here.\n  Bot what kyng that with humble chere\n  Aftir the lawe of god eschuieth\n  The vices, and the vertus suieth,[1801]\n  His grace schal be suffisant\n  Which longith to his duite;\n  So that in his prosperite\n  The poeple schal nought ben oppressid,\n  Wherof his name schal be blessid,\n  For evere and be memorial.\n    And now to speke as in final,\n  Touchende that y undirtok\n      [Sidenote: Hic in fine recapitulat super hoc quod in\n      principio libri primi promisit se in amoris causa\n      specialius tractaturum. Concludit enim quod omnis amoris\n      delectacio extra caritatem nichil est. Qui autem manet in\n      caritate, in deo manet.]\n  In englesch forto make a book\n  Which stant betwene ernest and game,\n  Which axe forto ben excusid,\n  And that my bok be nought refusid\n  Of lered men, whan thei it se,[1802]\n  For lak of curiosite:\n  For thilke scole of eloquence\n  Belongith nought to my science,\n  Uppon the forme of rethoriqe\n  My wordis forto peinte and pike,\n  As Tullius som tyme wrot.\n  That y have do my trewe peyne\n  With rude wordis and with pleyne,\n  In al that evere y couthe and myghte,\n  This bok to write as y behighte,\n  So as siknesse it soffre wolde;\n  And also for my daies olde,\n  That y am feble and impotent,\n  I wot nought how the world ys went.\n  So preye y to my lordis alle\n  That y mot stonden in here grace:[1803]\n  For though me lacke to purchace\n  Here worthi thonk as by decerte,\n  Yit the symplesse of my poverte\n  Desireth forto do plesance\n  To hem undir whos governance\n  I hope siker to abide.\n                               [Sidenote: [FAREWELL TO EARTHLY LOVE.]]\n    But now uppon my laste tide\n  That y this book have maad and write,\n  And seith it schal be for my beste\n  Fro this day forth to take reste,\n  That y nomore of love make,\n  Which many an herte hath overtake,\n  And ovyrturnyd as the blynde\n  Fro reson in to lawe of kynde;\n  Wher as the wisdom goth aweie[1804]\n  And can nought se the ryhte weie\n  How to governe his oghne estat,\n  Withinne him self, and can nought leve.\n  And thus forthy my final leve\n  I take now for evere more,\n  Withoute makynge any more,\n  Of love and of his dedly hele,\n  Which no phisicien can hele.\n  For his nature is so divers,\n  That it hath evere som travers\n  Or of to moche or of to lite,\n  Bot if him faile or that or this.\n  Bot thilke love which that is\n  Withinne a mannes herte affermed,\n  And stant of charite confermed,\n  Such love is goodly forto have,\n  Such love mai the bodi save,\n  Such love mai the soule amende,\n  The hyhe god such love ous sende\n  Forthwith the remenant of grace;[1807]\n  Wher resteth love and alle pes,\n  Oure joie mai ben endeles.\n    _Explicit iste liber, qui transeat, obsecro liber_\n  _Vt sine liuore vigeat lectoris in ore._\n  _Qui sedet in scannis celi det vt ista Iohannis_\n  _Perpetuis annis stet pagina grata Britannis._\n  _Derbeie Comiti, recolunt quem laude periti,_[1808]\n  _Vade liber purus, sub eo requiesce futurus._[1809]\n  *Adieu, for I mot fro the wende.\n  As mi disciple and mi poete:\n  For in the floures of his youthe\n  In sondri wise, as he wel couthe,\n  Of Ditees and of songes glade,\n  The whiche he for mi sake made,\n  The loud fulfild is overal:\n  Wherof to him in special\n  Above alle othre I am most holde.[1811]\n  Thow schalt him telle this message,\n  That he upon his latere age,\n  To sette an ende of alle his werk,[1812]\n  As he which is myn owne clerk,\n  Do make his testament of love,\n  As thou hast do thi schrifte above,\n  So that mi Court it mai recorde.\u2019\n    \u2018Madame, I can me wel acorde,\u2019\n  Quod I, \u2018to telle as ye me bidde.\u2019\n  Out of my sihte al sodeynly,[1814]\n  Enclosed in a sterred sky,\n  Up to the hevene Venus straghte,[1815]\n  And I my rihte weie cawhte,[1816]\n  Hom fro the wode and forth I wente,[1817]\n  Wher as with al myn hole entente,[1818]\n  Thus with mi bedes upon honde,[1819]\n  For hem that trewe love fonde\n  I thenke bidde whil I lyve\n                          [Sidenote: [THE AUTHOR PRAYS FOR THE KING.]]\n  iv.* _Ad laudem Cristi, quem tu, virgo, peperisti,_\n       _Sit laus Ricardi, quem sceptra colunt leopardi._\n       _Ad sua precepta compleui carmina cepta,_\n       _Que Bruti nata legat Anglia perpetuata._[1820]\n    He which withinne dayes sevene\n  This large world forth with the hevene\n      [Sidenote: Hic in fine libri honorificos que virtuosos\n      illustrissimi Principis domini sui Regis Anglie Ricardi\n      secundi mores, sicut dignum est, laude commendabili\n      describens, pro eiusdem status salubri conseruacione\n      cunctipotentem deuocius exorat.]\n  Of his eternal providence\n  Hath mad, and thilke intelligence[1821]\n  In mannes soule resonable\n  Enspired to himself semblable,\n  Wherof the man of his feture\n  Above alle erthly creature[1822]\n  After the soule is immortal,\n  As he which is of alle thinges\n  The creatour, and of the kinges\n  Hath the fortunes upon honde,[1823]\n  His grace and mercy forto fonde\n  Upon mi bare knees I preye,\n  That he my worthi king conveye,\n  Richard by name the Secounde,[1824]\n  In whom hath evere yit be founde[1825]\n  Justice medled with pite,\n  In his persone it mai be schewed\n  What is a king to be wel thewed,\n  Touchinge of pite namely:\n  For he yit nevere unpitously\n  Ayein the liges of his lond,[1826]\n  For no defaute which he fond,\n  Thurgh cruelte vengaunce soghte;\n  And thogh the worldes chaunce in broghte[1827]\n  Of infortune gret debat,\n  For he which the fortune ladde,\n  The hihe god, him overspradde\n  Of his Justice, and kepte him so,[1828]\n  That his astat stood evere mo\n  Sauf, as it oghte wel to be;[1829]\n  Lich to the Sonne in his degree,\n  Which with the clowdes up alofte\n  Is derked and bischadewed ofte,[1830]\n  But hou so that it trowble in their,[1831]\n  Withinne himself and noght empeired:[1832]\n  Althogh the weder be despeired,\n  The hed planete is not to wite.[1833]\n  Mi worthi prince, of whom I write,\n  Thus slant he with himselve clier,[1834]\n  And doth what lith in his power[1835]\n  Not only hier at hom to seke[1836]\n  Love and acord, but outward eke,[1837]\n  As he that save his poeple wolde.\n  To do service and obeyssaunce\n  To him, which of his heyh suffraunce[1839]\n  Hath many a gret debat appesed,[1840]\n  To make his lige men ben esed;[1841]\n  Wherfore that his Croniqe schal\n  For evere be memorial\n  To the loenge of that he doth.[1842]\n  For this wot every man in soth,\n  What king that so desireth pes,[1843]\n  He takth the weie which Crist ches:                            3030*\n  And who that Cristes weies sueth,\n  It proveth wel that he eschueth\n  The vices and is vertuous,[1844]\n  Wherof he mot be gracious\n  Toward his god and acceptable.\n  And so to make his regne stable,[1845]\n  With al the wil that I mai yive\n  I preie and schal whil that I live,\n  As I which in subjeccioun\n  And mai miselven not bewelde,[1847]\n  What for seknesse and what for elde,[1848]\n  Which I receyve of goddes grace.\n  But thogh me lacke to purchace\n               [Sidenote: [THE AUTHOR PRESENTS HIS BOOK TO THE KING.]]\n  Mi kinges thonk as by decerte,[1849]\n  Yit the Simplesce of mi poverte\n  Unto the love of my ligance\n  Desireth forto do plesance:\n  And for this cause in myn entente\n  Unto his hihe worthinesse,\n  Write of my simple besinesse,[1851]\n  So as seknesse it suffre wolde.[1852]\n  And in such wise as I ferst tolde,\n  Whan I this bok began to make,[1853]\n  In som partie it mai be take[1854]\n  As for to lawhe and forto pleye;\n  And forto loke in other weye,[1855]\n  It mai be wisdom to the wise:\n  And eek somdel for lust and game[1857]\n  I have it mad, as thilke same[1858]\n  Which axe forto ben excused,[1859]\n  That I no Rethoriqe have used\n  Upon the forme of eloquence,\n  For that is not of mi science;\n  But I have do my trewe peyne\n  With rude wordes and with pleyne\n  To speke of thing which I have told.[1860]\n                               [Sidenote: [FAREWELL TO EARTHLY LOVE.]]\n  And to the worschipe of mi king\n  In love above alle other thing[1862]\n  That I this bok have mad and write,[1863]\n  Mi Muse doth me forto wite[1864]\n  That it is to me for the beste\n  Fro this day forth to take reste,[1865]\n  That I nomore of love make.[1866]\n  But he which hath of love his make[1867]\n  It sit him wel to singe and daunce,[1868]\n  In songes bothe and in seyinges\n  After the lust of his pleyinges,\n  For he hath that he wolde have:\n  But where a man schal love crave[1869]\n  And faile, it stant al otherwise.[1870]\n  In his proverbe seith the wise,\n  Whan game is best, is best to leve:[1871]\n  And thus forthi my fynal leve,\n  With oute makyng eny more,[1872]\n  Of love and of his dedly hele,[1873]\n  Which no phisicien can hele.\n  For his nature is so divers,\n  That it hath evere som travers\n  Or of to moche or of to lite,\n  That fully mai noman delyte,\n  But if him lacke or that or this.[1874]\n  But thilke love which that is\n  Withinne a mannes herte affermed,\n  That love is of no repentaile;\n  For it ne berth no contretaile,\n  Which mai the conscience charge,\n  But it is rather of descharge,[1875]\n  And meedful heer and overal.\n  Forthi this love in special[1876]\n  Is good for every man to holde,[1877]\n  And who that resoun wol beholde,[1878]\n  Al other lust is good to daunte:\n  Which thing the hihe god us graunte[1879]                      3110*\n  Forth with the remenant of grace\n  So that of hevene in thilke place\n  Wher resteth love and alle pes,[1880]\n  Oure joye mai ben endeles.[1881]\nFOOTNOTES:\n[1455] 37 wiste AJ, F wist C, B\n[1457] 60 Cham AJ Chaym (Caym) H\u2081 ... B\u2082, AdBT, W\n[1458] 71 Cham AJM Chaym (Caym) H\u2081 ... B\u2082, AdBT, W\n[1459] 72 Delbora H\u2081 ... B\u2082 (Debora E), \u0394, W\n[1460] 77 into A, FW vnto CLB\u2082, B\n[1462] 98 Habraham J, FK _rest_ Abraham\n[1464] 136 tribus MH\u2081CB\u2082, T\u0394, W Irahel (Irael) J, FK _rest_ Israel\n[1467] 170 in such AdBT\u0394\n[1470] 188 such AJ, B suche F\n[1471] 210 _margin_ impune _om._ BT, W inpunitu_m_ E\n[1472] 212 _margin_ priuauit] preliauit H\u2081 ... B\u2082\n[1475] 231 and made] he made AM ... B\u2082, AdTB\n[1476] 237 gret AC, B grete F\n[1477] 239 not (nought) goode AM ... B\u2082, AdBT\n[1479] 257 And \u00feat AdBT\n[1481] 280 _margin_ ipse prius FK, _om._ A ... B\u2082, BT (_Lat. om._ Ad\u0394,\nW)\n[1482] 291 chambre (chamber) MH\u2081XEC, AdBT\u0394, WK\n[1489] 358 soghte (soughte) A ... CB\u2082, SAdTB (In al wise he him be \u00feowt\n\u0394)\n[1491] 371 \u00feis wise EB\u2082, B\u0394\n[1492] 403 sturne F sterne A, SB lok] word B\n[1494] 419 this] \u00feat AdBT the B\u2082\n[1495] 428 _margin_ Indignacio--Appolini _om._ S\u0394 (_as also the\nmarginal notes following down to_ l. 1020)\n[1497] 446 esmaied JEC, S, FK amaied (amayed) AMH\u2081XGRLB\u2082, AdBT dismaied\n\u0394, W\n[1499] 467 _margin_ mare _om._\n[1500] F as evere he] as he H\u2081 ... B\u2082, Ad as \u00feey BT\n[1501] 469 In] Her(e) AdBT\u039b be] ben wi\u00fe AdBT\u0394\u039b, W\n[1502] 471 hale up] hale\u00fe AM ... B\u2082, AdBT\u039b\n[1503] 483 deelful (deleful) AML, W deedful (dedful) H\u2081 ... CB\u2082, AdT\u039b\ndedly B\n[1504] 492 stonden B\u2082, AdBT\u0394, WK\n[1505] 496 _margin_ Nota _om._ A ... B\u2082, BT (_Lat. om._ SAd\u0394)\n[1506] 505 Taliart F Thaliart AJ, SB\n[1508] 510 spare he FK _rest_ spare\n[1509] 513 Taliart J, F Thaliart A, SB\n[1513] 553 whan (when) AJC, B whanne S, F\n[1514] 565 the _om._ AMH\u2081XRL, Ad a B\n[1515] 566 him FWK it ACLB\u2082, B\n[1517] 573 _margin_ prenunciauit B preminuit M\n[1519] 574 the which on knees] which on his knees E, B which on knees\nH\u2081XRLB\u2082, AdT\u0394\n[1521] 590 As in telling(e) AM, AdT ffor as in telling(e) H\u2081 ... B\u2082\n[1523] 620 avou (avow) A, B, F a vow (a vou) J, S, K\n[1524] 624 altobroke A, S, F al tobroke C, B al to broke J\n[1525] 633 Therof (Ther of) A ... B\u2082, AdBT Wherefore W\n[1527] 636 was whilom AM ... B\u2082, AdBT was som tyme J\n[1528] 667 Than (Thanne) AM ... B\u2082, AdBT afterward B\n[1529] 677 As was herd AdBT\n[1530] 680 game MH\u2081, AdBT\u0394, W gamis X\n[1531] 685 As] And AM ... B\u2082, AdBT tho] \u00fee H\u2081 ... B\u2082, AdBT, WK _om._ \u0394\n[1533] 705 schulde (scholde) AdBT, W\n[1534] 714 his Mareschal of h. J, S, FK his Marchal of his h. AM ...\nCB\u2082, BT his marschal of the h. \u0394, W \u00fee Marchal of his h. Ad (ll.\n[1536] 732 _margin_ maxime ingemiscebat A ... B\u2082, BT (_Latin om._ SAd\u0394)\n[1537] 747 of \u00feis worldes aghte J, S\u0394, FWK \u00feer of (\u00feerof) which I\naughte AM ... B\u2082, AdBT\n[1539] 772 taak\u00fe (take\u00fe) AM\n[1541] 786 hou that] of \u00feat AH\u2081 ... B\u2082, AdBT \u00feat M howe W\n[1544] 817 he scholde AdB\n[1545] 827 Hire] He AdBT\n[1546] 829 of Citole] citole B and citole K\n[1548] 839 wolde AdBT\n[1549] 845 Touching(e) AM ... B\u2082, AdBT\u039b\n[1551] 856 and in game] what in game ME, B and what in game CLB\u2082, AdT\n[1552] 859 and drinke MCL, BT of drinkyng W\n[1554] 872 hir(e) honour AJH\u2081 ... L, AdBT\n[1555] 875 to make AdBT\n[1556] 892 put AJ, S, F putte C, B\n[1557] 928 \u00fee worldes A ... B\u2082, AdT\n[1558] 946 fadres (faders) AM ... B\u2082 (_except_ E), Ad\u0394\n[1559] 950 _Paragraph here_ F ther] al (alle) AM ... B\u2082, AdBT\n[1560] 958 which was] \u00feat was W was Ad was riht AM ... B\u2082, BT\n[1561] 961 and gret AMH\u2081E ... B\u2082, BT and of gret X\n[1562] 962 many man AH\u2081EC, AdBT many me_n_ X\n[1564] 975 spousales FK\n[1565] 979 adai (aday) J, F a dai (a day) AC, SB\n[1567] 1000 forto smyte AM\n[1570] 1047 here (her) AC, SB hire J, F\n[1571] 1056 deide AdBT\n[1572] 1060 a swoune JC, SB, F aswoune A\n[1573] 1063 and my desir AdBT, W and desir J\n[1574] 1069 it myhte FWK\n[1575] 1076 For evere] Was euer(e) AH\u2081 ... B\u2082, AdBT Was neu_er_e M\n[1577] 1102 _margin_ obtusa q_ue_ C, B obtusaq_ue_ A, F\n[1580] 1110 sich (siche, swiche) AJMRB\u2082, B\u0394, W such (suche) H\u2081XECL,\nSAdT, FK\n[1581] 1120 of jeueals a] of Ieweles (Iewels) AM ... B\u2082, AdBT of the\nIeweles a W\n[1583] 1131 whan (when) AJ, SB whan_n_e F\n[1584] 1142 This prince AJM, S\u0394\n[1587] 1178 was iwounde (I wounde &c.) AM ... L was I bounde B\u2082 lay\nywounde AdBT\n[1590] 1222 hol (hool) C, B, F hole AB\u2082\n[1591] 1224 _margin_ sacro] facto BT\n[1592] 1240 sih] sei\u00fe AML\n[1594] 1253 schal] ha\u00fe AdBT\n[1597] 1274 seiled AdBT\n[1598] 1277 And FW Tho ACLB\u2082, B\n[1599] 1293 whiche A, S, F which JC, B\n[1600] 1315 And parceiuen \u00feat it B\n[1601] 1319 \u00fee FW his ACLB\u2082, B\n[1602] 1334 wor\u00fee J, F wor\u00fe AC, SB\n[1605] 1373 _margin_ occideret A ... B\u2082, BT\n[1606] 1374 cherlissh (cherlische &c.) H\u2081 ... B\u2082, AdBT, K\n[1608] 1378 _margin_ Pirate ibidem prope] Pirate ibidem A ... B\u2082 ibidem\nBT\n[1609] 1383 _margin_ reddiderunt AM\n[1611] 1389 and \u00feis cry A\n[1613] 1413 fecchen (fechen) AM ... B\u2082, AdB sechen T\n[1615] 1416 And \u00feat he by (be) H\u2081 ... B\u2082 And \u00feat by AM\n[1616] 1423 _Paragraph here in_ MSS.\n[1617] 1424 No wonder \u00feough sche were wo B No wonder \u00feogh sche be wo Ad\n[1618] 1435 nomen wolde \u00feer noght come K nomen wolden \u00feeer (\u00feer) come\nAM no man (noman) wolde \u00feer(e) come H\u2081 ... B\u2082, AdBT mo men wolde ther\nnone come W\n[1619] 1447 kneled BT\u0394\n[1625] 1503 _margin_ configentes F\n[1626] 1500 Theophile AJC, T, F Theophil B\n[1629] 1512 Now se her after B Now hiere after T\n[1630] 1513 sorweth] crie\u00fe BT\n[1633] 1544 forto clare] to declare AM ... B\u2082, BT\n[1634] 1555 told A, B, F tolde C\n[1635] 1593 _margin_ celebrari A ... B\u2082, BT, W\n[1636] 1590 _Paragraph here_ FWK, _at_ 1595 _in most other copies_\n[1637] 1621 \u00feat cite H\u2081XELB\u2082, BT\n[1642] 1649 _Paragraph here_ ALB\u2082, BT _at_ 1652 J, SAd, FW Tho] Thus A\n[1643] 1661 all(e) \u00fee weies AM ... B\u2082, AdBT\n[1644] 1683 many F many a ALB\u2082, B, W\n[1645] 1687 madd man S madd mad man F\n[1649] 1732 toke J, S, F tok (took) AEC, B\n[1650] 1750 \u00feat lond AJM, S\u0394\n[1651] 1754 maiden] doughter B\n[1652] 1756 which was \u00feo h. AM\n[1653] 1761 of yong] \u021dong of E, B\n[1657] 1842 euidence AdBT\n[1658] 1843 thanne aboute] al (alle) aboute AM ... B\u2082, AdT \u00feer aboute B\n[1659] 1854 aswowe AM aswowen B\n[1660] 1861 That] Which AM ... B\u2082, AdBT\n[1661] 1877 \u00fee queene AM ... B\u2082, AdBT\n[1662] 1890 topseil(e) cole H\u2081 ... B\u2082, AdBT\u0394, W\n[1663] 1892 havene] haue C, AdBT, W \u00fee haue_n_ B\u2082\n[1665] 1912 ff. _margin_ Qualiter--fecit _om._ B\u0394\n[1667] 1921 thanne] \u00feat AM ... B\u2082, AdBT\n[1668] 1924 Wher of (Wherof) H\u2081 ... B\u2082, AdBT, W\n[1673] 1940 wiste(n) how it AM ... B\u2082, AdBT, W\n[1675] 1973 wil (wol) conceyue H\u2081EL, W wol(e) resceyue AdBT\n[1676] 1978 is befalle AdB, W was falle L\n[1678] 1999 his lif was write A ... B\u2082, S ... \u0394 as it is write FWK\n[1679] 2006 he hadde al] he hadde J, S\u0394 (had) hadde (had) AM ... B\u2082,\nAdBT\n[1680] 2009 _margin_ Confessor ad Amantem _om._ JEC, AdBT Confessor B\u2082,\n\u0394, W\n[1681] 2047 skile] sike AdBT\n[1683] 2062 truffles AJC, S, F trifles (triffles) L, B travailes W\n[1684] 2071 Conseile J, S, F Conseil (Counseil) AC, B\n[1685] 2073 Thi (\u00fey) cause A ... B\u2082, S ... \u0394 where] \u00feer B\n[1686] 2086 noght faile] auaile AM ... B\u2082, AdBT (_line om._ R)\n[1687] 2095 sett] si\u00fee (si\u00fe, se\u00fe\u00fee &c.) JH\u2081ERLB\u2082, AdBT, W sertein if \u0394\n[1689] 2104 This BT Thi Ad And W\n[1690] 2106 so be befalle F\n[1691] 2134 set AJ, S, F sette CLB\u2082, B\n[1692] 2138 agon (a goon) H\u2081RCB\u2082, AdBT, W\n[1693] 2153 That feelen noght of \u00feat (_om._ I fiele) A That feelen\nnoght . be likned to \u00fee herte M\n[1695] 2179 no certein AdBT the] \u00feo AM\n[1697] 2195 techinge J, S\u0394, FWK touchynge (touching) AM ... B\u2082, AdBT\u039b\n[1698] 2203 \u00feei (\u00feey) acorden AdBT\n[1700] 2220 or I trauaile J, S, F _the rest_ or trauaile\n[1701] 2228 a love] of loue AM ... B\u2082, BT (Ha\u00fe love of kinde \u021dit Ad)\n[1703] 2247 \u00feurghout BT\n[1704] 2251 \u021delpe AdBT\u039b\n[1708] 2284 \u00feis infortune AdBT \u00feilke fortune B\u2082, \u0394 that ilke infortune W\n[1709] 2294 gentile AJ, S, F gentil C, B\n[1710] 2298 wold J, S, F wolde AC, B\n[1711] 2319 agame AJMRL, AdT in game \u0394 in grame W\n[1715] 2342 disteigned AH\u2081XRLB\u2082 distreigned M restreigned E\n[1717] 2368 The which is holsom to \u00fee seke H\u2081 ... B\u2082\n  Noght al as \u00feou desire woldest\n  Bot so as \u00feou be resoun scholdest\n[1720] _Latin Verses_ iii. 8 obsequium] obsessum X ... L obessum B\u2082\n[1721] 2379 ff. _margin_ Hic in exemplum--redarguit] Hic narrat\nqualiter indignata Venus, amantis languidi infirmitatem inspiciens, ne\nquid amplius in curia sua attemptare presumat, ipsum insufficientem\ntanquam pro medicina pluribus exemplis exhortabatur S ... \u0394\u039b\n[1722] 2386 tome S, F to me AJC, B\n[1724] 2403 Mi loues AM, \u039b My loue AdBT (Ad _ends with this line_)\n[1726] 2428 sitte AJC, F sit B\n[1727] 2433 if \u00feat \u00feou wel be\u00feought (be \u00feought) X ... B\u2082, BT\u039b if that\nthou wel the be thouht H\u2081\n[1728] 2436 The which AM ... B\u2082, BT\u039b (\u00fe_at_ whilom was \u00fee grene gras \u0394)\n[1731] 2442 And wist(e) wel AM ... B\u2082, BT\u039b\n[1732] 2445 ferd AJ, S, F ferde C, B\n[1735] 2476 _margin_ Pan id est deus nature A ... B\u2082\n[1739] 2575 Alquik F Al quik AJ, SB, K\n[1743] 2650 Which Ceix (_om._ to) B Which to seke X Which for to se W\n[1748] 2672 here visage AM ... B\u2082, BT\n[1749] 2675 pipes AM ... B\u2082, BT piper \u0394\n[1752] 2694 Iuesses eek AM Iues bo\u00fee (Iewes both) KW Iewes (Iues &c.)\neek H\u2081 ... B\u2082, BT\n[1753] 2696 wher he was AM wher(e) he were X ... B\u2082, BT if he were H\u2081, W\n[1755] 2702 put AJ, F putte C, B\n[1757] 2769 benyce J, S, FK be nyce (by nice &c.) AM ... B\u2082, BT\u0394, W\nSBT\u0394, WK\n[1759] 2796 pitte F putte AJC, SB\n[1760] 2809 whiche S, F which AJC, B\n[1761] 2819 _margin_ Nota contra senes voluptuosos, quorum calor\nrefrigescente natura extinctus est SBT\u0394 (_om._ \u039b)\n[1762] 2833 Outwi\u00fe S\u0394, FWK Out wi\u00fe AJM, T\u039b Therwi\u00fe (Ther wi\u00fe) H\u2081 ... B\u2082\nOn which B\n[1763] 2837 _margin_ equiperatur A equipatur C, BT, F\n[1764] 2848 of flour of lef AM ... CB\u2082 and floure of leef L\n[1766] 2856 Somerfare S, F somer fare AJC, B\n[1767] 2860 straied] frayed AM ... B\u2082\n[1768] 2885 forth] for EC, BT\u039b\n[1769] 2889 for to laste BT\n[1772] 2925 moral vertu AM ... B\u2082, W vertu morar S\n[1773] 2926 Wher ben \u00fee M, T\u039b Ther ben \u00fee B\n[1774] 2931 p_er_nable J, S\u0394, FK parnable W p_ro_uable (prouable) AM\n[1775] 2938 _Here begins a new hand in_ F _and_ ll. 2938-2966 _are over\nan erasure_.\n[1777] 2945 wiste ST wist B, F\n[1778] 2946 hire (hir) BT\u0394, WK here S, F\n[1782] 2973 ff. _margin_ Hic in anno--periclitabatur S\u0394, FK _om._ BT\u039b, W\n[1784] 2989 liue BT\u0394, W lieue S, FK\n[1786] 3005 f. _Paragraph begins_ And ouer \u00feis S To seche FWK _No\nParagraph_ BT\n[1787] 3006 how \u00fe_at_ is B howe it is W\n[1788] 3013 comune (com_m_une) SBT, F comyn W\n[1789] 3015 contekt FK contect SBT Contek W contek and Magd contel and \u0394\n[1790] 3023 comun B, F comune ST\n[1791] 3026 \u00feer fore (\u00feerfore) FK \u00feerof (\u00feer of) SBT\u0394, W\n[1792] 3037 machandie F merchandie S\n[1793] 3046 mechil F mekull W mochil SBT\n[1794] 3054 o\u00fere wise S, F o\u00feer w. BT\u0394, WK\n[1796] 3063 forto ... forto S for to ... forto F for to ... for to BT\n[1797] 3066 wi\u00feouten F wi\u00feoute SBT\n[1798] 3081 be\u00fe F ben (be) SBT\u0394, WK\n[1799] 3085 o\u00fere wise F o\u00ferewise S o\u00feerwise BT othir wyse W\n[1800] 3094 nou\u021dt F noght S nought B not T, W\n[1804] 3147 _Hand in_ F _changes again_\n[1805] 3150 euerydai F euery day SBT\n[1806] 3160 noman F no man SBT\n[1807] 3169 ffor\u00fewi\u00fe F ffor\u00fe wi\u00fe SBT\n[1808] EXPLICIT 5 f. _Last two lines om._ AJCL\n[1809] 6 sub eo q_ue_ recumbe S\n[1810] 2941* ff. _This conclusion is in first recension copies only_, A\n... B\u2082 &c. _But_ ll. 2941*-2961* _also in_ \u039b. _All variations from_ A\n_are noted_.\n[1813] 2960* world AMX betidde (bitidde) JH\u2081ECB\u2082 by tydde (be tidde)\nAMRL\n[1814] 2961* sihte (sighte) JR syht (sight) AMH\u2081ECLB\u2082\n[1815] 2963* f. straghte: cawhte AM strauhte: cauhte J straght(e):\ncaght(e) RL straughte: caughte EC\n[1816] 2964* righte (rihte) JEC riht (right) AMH\u2081R\n[1818] 2966* hole J hoole AM\n[1819] 2967* f. hoonde: foonde AM\n[1820] _Latin Verses_ iv.* 3 ceptra AM\n[1822] 2978* er\u00fely C eer\u00feli AM er\u00feely JH\u2081ERLB\u2082\n[1823] 2983* f. hoonde: foonde AM\n[1825] 2988* byfounde A by founde M\n[1826] 2995* f. loond: foond A\n[1827] 2998* inbroughte JH\u2081\n[1828] 3003* kepte ECB\u2082 kept AJMH\u2081RL\n[1830] 3008* bischadewed (byshadewed) AMH\u2081E by schadewed (by schadowed)\nRCLB\u2082 beschaded J\n[1833] 3013* hed (hede) JM heed A heued H\u2081E ... B\u2082\n[1834] 3015* f. clier: power J cleer: poweer A\n[1836] 3017* only hier at hom to seke J oonly heer athoom to seeke A\n[1837] 3018* acord JER acorde AC eeke AEC\n[1838] 3020* been AMC by holde AM\n[1839] 3022* hihe H\u2081RLB\u2082 hie J\n[1840] 3023* a gret (agret) JCL a grete (agrete) AMH\u2081 &c.\n[1842] 3037* f. doo\u00fe: soo\u00fe AMR\n[1843] 3029* f. pees: chees AMR\n[1844] 3033* f. vertuows: graciows AM\n[1845] 3036* And for to CB\u2082 maake A\n[1846] 3040* Stoonde AM the] his J\n[1848] 3042* sekenesse AMH\u2081R\n[1851] 3052* besinesse (besynesse) JH\u2081RL bisinesse A busynesse C\n[1852] 3053* seeknesse (seknesse) JC seekenesse (sekenesse &c.) AMH\u2081R\n[1853] 3055* book by gan to maake A\n[1855] 3058* looke A oo\u00feer AM\n[1858] 3062* as AJM for H\u2081XRCLB\u2082\n[1866] 3077* nomoore of loue maake A\n[1868] 3079* sit J sitte AMRCLB\u2082\n[1870] 3085* aloo\u00feerwise A\n[1871] 3087* Whan game is beste A\n[1872] 3089* f. moore: moore A\n[1873] 3091* f. heele: heele AM\n[1878] 3108* wol byholde (biholde) ARCL wil biholde B\u2082 wel be holde J\nwel byholde M\n[1881] 3114* been endelees AM _At the end_ Amen MXERCLB\u2082\n  [1882]=Epistola super huius opusculi sui complementum=\n  =Iohanni Gower a quodam philosopho transmissa.=\n          Quam cinxere freta, Gower, tua carmina leta\n        Per loca discreta canit Anglia laude repleta.\n        Carminis Athleta, satirus, tibi, siue Poeta,\n        Sit laus completa quo gloria stat sine meta.\n  [1883]=Quia[1884] vnusquisque, prout a deo accepit, aliis\n  impartiri tenetur, Iohannes Gower super hiis que deus sibi\n  sensualiter[1885] donauit villicacionis sue racionem,\n  dum tempus instat,[1886] secundum aliquid alleuiare\n  cupiens,[1887] inter labores et ocia ad aliorum noticiam\n  tres libros doctrine causa forma subsequenti propterea\n  composuit.=\n   =Primus liber Gallico sermone editus in decem diuiditur\n  partes, et tractans de viciis et virtutibus,[1888] necnon\n  et de variis huius seculi gradibus,[1889] viam qua peccator\n  transgressus ad sui creatoris agnicionem redire debet,\n  recto tramite docere conatur. Titulusque[1890] libelli\n  istius Speculum Meditantis[1891] nuncupatus est.=\n  [1892]=Secundus enim liber sermone latino metrice\n  compositus tractat de variis infortuniis tempore Regis\n  Ricardi Secundi in Anglia contingentibus. Vnde non solum\n  regni proceres et communes tormenta passi sunt, set et\n  ipse crudelissimus rex suis ex demeritis ab alto corruens\n  in foueam quam fecit finaliter proiectus est. Nomenque\n  voluminis huius Vox Clamantis intitulatur.=\n  [1893]=Tercius iste liber qui ob reuerenciam strenuissimi\n  domini sui domini Henrici de Lancastria, tunc Derbeie\n  Comitis, Anglico sermone conficitur, secundum Danielis\n  propheciam super huius mundi regnorum mutacione a\n  tempore regis Nabugodonosor vsque[1894] nunc tempora\n  distinguit.[1895] Tractat eciam secundum Aristotilem[1896]\n  super hiis quibus rex Alexander tam in sui regimen[1897]\n  quam aliter[1898] eius disciplina edoctus fuit. Principalis\n  tamen huius operis[1899] materia[1900] super amorem et\n  infatuatas amantum passiones fundamentum habet. Nomenque\n  sibi appropriatum Confessio Amantis specialiter[1901]\n  sortitus est.=\nFOOTNOTES:\n[1882] EPISTOLA huius operis sui AJECL huius operis vel opusculi sui\nXRB\u2082 huius opusculi \u0394\n[1883] QUIA VNUSQUISQUE _ins._ AJXERCLB\u2082, BT\u039b, F _om._ S\u0394, Magd (MH\u2081G,\nAd, WKH\u2083 _defective at the end_)\n[1885] 2 sensualiter] intellectualiter A ... B\u2082\n[1886] 3 dum tempus instat _om._ BT\u039b\n[1887] 4 ff. inter labores--composuit] tres precipue libros per ipsum\ndum vixit doctrine causa compositos ad aliorum noticiam in lucem\nseriose produxit. BT\u039b\n[1888] 8 f. necnon--gradibus _om._ BT\u039b\n[1889] 9 ff. viam--conatur] viam precipue qua peccator in penitendo\nCristi misericordiam assequi poterit, tota mentis deuocione finaliter\ncontemplatur BT\u039b\n[1890] 11 Titulusque] titulus AX ... B\u2082\n[1891] Speculum hominis A ... B\u2082 Speculum mediantis B\n[1892] 13 ff. Secundus enim liber, sermone latino versibus exametri et\npentametri compositus, tractat super illo mirabili euentu qui in Anglia\n(anglica J) tempore domini Regis Ricardi secundi anno regni sui quarto\ncontigit, quando seruiles rustici impetuose contra nobiles et ingenuos\nregni insurrexerunt. Innocenciam tamen dicti domini Regis tunc minoris\netatis causa inde excusabilem pronuncians, culpas aliunde, ex quibus\net non a fortuna talia inter homines contingunt enormia, euidencius\ndeclarat. Titulusque voluminis huius, cuius ordo Septem continet\npaginas, Vox clamantis nominatur A ... B\u2082\nSecundus liber versibus exametri et pentametri sermone latino\ncomponitur, tractat de variis infortuniis tempore regis Ricardi secundi\nin Anglia multipliciter contingentibus, vbi pro statu regni compositor\ndeuocius exorat. Nomenque voluminis huius, quod in septem diuiditur\npartes, Vox clamantis intitulatur BT\u039b\n[1893] 20 ff. Tercius iste liber (liber iste J) Anglico sermone in octo\npartes diuisus, qui ad instanciam serenissimi Principis dicti domini\nRegis Anglie Ricardi secundi conficitur A ... B\u2082 Tercius iste liber qui\nin octo partes diuisus ob reuerenciam stren. dom. sui dom. Henrici de\nLanc. &c. BT\n[1894] 24 vsque in nunc T\n[1895] 24 distingui B\n[1896] 25 Nectanabum et Aristotilem A ... B\u2082\n[1898] 26 f. eius disciplina--materia _om._ AX ... B\u2082 eorum disciplina\n&c. J\n[1899] 27 operis] libri J\n[1900] 28 ff. super amorem et amantum condiciones fundamentum habet:\nvbi variarum Cronicarum historiarumque sentencie, necnon Poetarum\nPhilosophorumque scripture ad exemplum distinccius inseruntur. Nomenque\npresentis opusculi Confessio Amantis specialiter intitulatur. A ... B\u2082\n(_but all except_ J _have_ finem _for_ sentencie).\n[1901] 30 specialiter _om._ \u039b\nTO KING HENRY THE FOURTH[1902]\nIN PRAISE OF PEACE[1903]\n  [1904]_Electus Cristi, pie Rex Henrice, fuisti,_\n  _Qui bene venisti cum propria regna petisti;_\n  _Tu mala vicisti que bonis bona restituisti,_\n  _Et populo tristi noua gaudia contribuisti._\n  _Est michi spes lata quod adhuc per te renouata_\n  _Succedent fata veteri probitate beata,_\n    _Est tibi nam grata gracia sponte data._\n    O worthi noble kyng, Henry the ferthe,[1905]\n  In whom the glade fortune is befalle\n  The poeple to governe uppon this erthe,[1906]\n  God hath the chose in comfort of ous alle:[1907]\n  The worschipe of this lond, which was doun falle,[1908]\n  Now stant upriht thurgh grace of thi goodnesse,\n  Which every man is holde forto blesse.\n  The highe god of his justice allone\n  The right which longeth to thi regalie\n  Declared hath to stonde in thi persone,                           10\n  And more than god may no man justefie.\n  Thi title is knowe uppon thin ancestrie,\n  The londes folk hath ek thy riht affermed;\n  So stant thi regne of god and man confermed.\n  Ther is no man mai seie in other wise,\n  That god himself ne hath thi riht declared,[1909]\n  Whereof the lond is boun to thi servise,[1910]\n  Which for defalte of help hath longe cared:\n  Bot now ther is no mannes herte spared\n  To love and serve and wirche thi plesance,                        20\n  And al is this thurgh godes pourveiance.[1911]\n  In alle thing which is of god begonne\n  Ther folwith grace, if it be wel governed:\n  Thus tellen thei whiche olde bookes conne,\n  Whereof, my lord, y wot wel thow art lerned.\n  Axe of thi god, so schalt thou noght be werned\n  Of no reqweste which is resonable;\n  For god unto the goode is favorable.\n  Kyng Salomon, which hadde at his axinge\n  Of god what thing him was levest to crave,[1912]                  30\n  He ches wisdom unto the governynge[1913]\n  Of goddis folk, the whiche he wolde save:\n  And as he ches it fel him forto have;\n  For thurgh his wit, whil that his regne laste,\n  He gat him pees and reste unto the laste.[1914]\n  Bot Alisaundre, as telleth his histoire,[1915]\n  Unto the god besoghte in other weie,\n  Of all the world to winne the victoire,\n  So that undir his swerd it myht obeie.\n  In werre he hadde al that he wolde preie,                         40\n  The myghti god behight him that beheste,\n  The world he wan, and had it of conqweste.[1916]\n  Bot thogh it fel at thilke time so,\n  That Alisandre his axinge hath achieved,\n  This sinful world was al paiene tho,[1917]\n  Was non which hath the hihe god believed:\n  No wondir was thogh thilke world was grieved,\n  Thogh a tiraunt his pourpos myhte winne;\n  Al was vengance and infortune of sinne.\n  Bot now the feith of Crist is come a place                        50\n  Among the princes in this erthe hiere,\n  It sit hem wel to do pite and grace;\n  Bot yit it mot be tempred in manere:\n  For as thei finden cause in the matiere[1918]\n  Uppon the point, what aftirward betide,\n  The lawe of riht schal noght be leid aside.\n  So mai a kyng of werre the viage\n  Ordeigne and take, as he therto is holde,\n  To cleime and axe his rightful heritage\n  In alle places wher it is withholde:                              60\n  Bot other wise if god himsilve wolde\n  Afferme love and pes betwen the kynges,\n  Pes is the beste above alle erthely thinges.[1919]\n  Good is teschue werre, and natheles\n  A kyng may make werre uppon his right,\n  For of bataile the final ende is pees.\n  Thus stant the lawe, that a worthi knyght\n  Uppon his trouthe may go to the fight;\n  Bot if so were that he myghte chese,\n  Betre is the pees, of which may no man lese.                      70\n  <Sustene> pes oghte every man alyve,[1920]\n  First for to sette his liege lord in reste,\n  And ek these othre men that thei ne stryve;\n  For so this world mai stonden ate beste.[1921]\n  What kyng that wolde be the worthieste,\n  The more he myghte oure dedly werre cesse,\n  The more he schulde his worthinesse encresse.\n  Pes is the chief of al the worldes welthe,\n  And to the heven it ledeth ek the weie;\n  Pes is of soule and lif the mannes helthe,                        80\n  Of pestilence and doth the werre aweie.\n  Mi liege lord, tak hiede of that y seie,\n  If werre may be left, tak pes on honde,\n  Which may noght be withoute goddis sonde.\n  With pes stant every creature in reste;\n  Withoute pes ther may no lif be glad:\n  Above alle othre good pes is the beste,\n  Pes hath himself whan werre is al bestad,\n  The pes is sauf, the werre is evere adrad:[1922]\n  Which hath the lif and soule forto weie.\n  My liege lord, if that the list to seche\n  The sothe essamples that the werre hath wroght,[1924]\n  Thow schalt wiel hiere of wisemennes speche\n  That dedly werre turneth into noght.\n  For if these olde bokes be wel soght,[1925]\n  Ther myght thou se what thing the werre hath do,\n  Bothe of conqueste and conquerour also.\n  For vein honour or for the worldes good\n  Thei that whilom the stronge werres made,                        100\n  Wher be thei now? Bethenk wel in thi mod.\n  The day is goon, the nyght is derk and fade,\n  Her crualte, which mad hem thanne glade,\n  Thei sorwen now, and yit have noght the more;\n  The blod is schad, which no man mai restore.\n    =T=he werre is modir of the wronges alle;\n  It sleth the prest in holi chirche at masse,\n  Forlith the maide and doth hire flour to falle.[1926]\n  The werre makth the grete Citee lasse,\n  And doth the lawe his reules overpasse.                          110\n  There is no thing wherof meschef mai growe\n  Which is noght caused of the werre, y trowe.\n  The werre bringth in poverte at hise hieles,\n  Wherof the comon poeple is sore grieved;\n  The werre hath set his cart on thilke whieles\n  Wher that fortune mai noght be believed.\n  For whan men wene best to have achieved,\n  Ful ofte it is al newe to beginne:\n  The werre hath no thing siker, thogh he winne.\n  Forthi, my worthi prince, in Cristes halve,                      120\n  As for a part whos feith thou hast to guide,[1927]\n  Ley to this olde sor a newe salve,[1928]\n  And do the werre awei, what so betide:\n  Pourchace pes, and set it be thi side,[1929]\n  And suffre noght thi poeple be devoured,\n  So schal thi name evere after stonde honoured.[1930]\n  If eny man be now or evere was[1931]\n  Ayein the pes thi preve counseillour,\n  Let god ben of thi counseil in this cas,[1932]\n  For god, which is of man the creatour,\n  He wolde noght men slowe his creature\n  Withoute cause of dedly forfeture.\n  Wher nedeth most, behoveth most to loke.\n  Mi lord, how so thi werres ben withoute,\n  Of time passed who that hiede toke,\n  Good were at hom to se riht wel aboute;\n  For everemor the werste is forto doute:\n  Bot if thou myghtest parfit pes atteigne,\n  Ther schulde be no cause forto pleigne.                          140\n  Aboute a kyng good counseil is to preise\n  Above alle othre thinges most vailable;\n  Bot yit a kyng withinne himself schal peise,\n  And se the thinges that ben resonable,\n  And ther uppon he schal his wittes stable\n  Among the men to sette pes in evene,\n  For love of him which is the kyng of hevene.\n    =H=a, wel is him that schedde nevere blod,[1934]\n  Bot if it were in cause of rihtwisnesse:\n  What is to sle the poeple, thanne y gesse,\n  The dedly werres and the hevynesse,\n  Wherof the pes distourbid is ful ofte\n  Schulde at som time cesse and wexe softe.\n  O kyng fulfild of grace and of knyghthode,[1935]\n  Remembre uppon this point for Cristes sake,\n  If pes be profred unto thi manhode,\n  Thin honour sauf, let it noght be forsake.\n  Though thou the werres darst wel undirtake,\n  Aftir reson yit tempre thi corage,                               160\n  For lich to pes ther is non avantage.\n  My worthi lord, thenk wel, how so befalle,[1936]\n  Of thilke lore, as holi bokes sein,\n  Crist is the heved and we ben membres alle,\n  Als wel the subgit as the sovereign:[1937]\n  So sit it wel that charite be plein,\n  Which unto god himselve most acordeth,\n  So as the lore of Cristes word recordeth.\n  In tholde lawe, er Crist himself was bore,\n  Among the ten comandementz y rede                                170\n  How that manslaghtre schulde be forbore;\n  Such was the will that time of the godhede:\n  And aftirward, whanne Crist tok his manhede,[1938]\n  Pes was the ferste thing he let do crie\n  Ayein the worldes rancour and envie.[1939]\n  And er Crist wente out of this erthe hiere,\n  And stigh to hevene, he made his testament,[1940]\n  Wher he beqwath to his disciples there\n  And yaf his pes, which is the foundement\n  Of charite, withouten whos assent                                180\n  The worldes pes mai nevere wel be tried,[1941]\n  Ne love kept, ne lawe justefied.\n  The Jewes with the paiens hadden werre,[1942]\n  Bot thei among hemself stode evere in pes:\n  Whi schulde thanne oure pes stonde out of herre,[1943]\n  Which Crist hath chose unto his oghne encres?\n  For Crist is more than was Mo\u00efses,\n  And Crist hath set the parfit of the lawe,\n  The which scholde in no wise be withdrawe.\n  To yive ous pes was cause whi Crist dide;                        190\n  Withoute pes may no thing stonde availed:\n  Bot now a man mai sen on everi side\n  How Cristes feith is every dai assailed,[1944]\n  With the Paiens destruid, and so batailed\n  That for defalte of help and of defence\n  Unethe hath Crist his dewe reverence.\n    =T=he righte feith to kepe of holy chirche\n  The firste point is named of knyghthode,\n  And everi man is holde forto wirche\n  Uppon the point which stant to his manhode.[1945]                200\n  Bot now, helas, the fame is sprad so broode,\n  That everi worthi man this thing compleigneth,[1946]\n  And yit ther is no man which help ordeigneth.[1947]\n  The worldes cause is waited overal,\n  Ther ben the werres redi to the fulle;\n  Bot Cristes oghne cause in special,\n  Ther ben the swerdes and the speres dulle;\n  And with the sentence of the popes bulle,\n  As forto do the folk paien obeie,[1948]\n  The chirche is turned al an other weie.                          210\n  It is to wondre above a mannys wit[1949]\n  Withoute werre how Cristes feith was wonne,\n  And we that ben uppon this erthe yit\n  Ne kepe it noght, as it was first begonne.\n  To every creature undir the sonne\n  Crist bad himself how that we schulden preche,[1950]\n  And to the folk his evangile teche.\n  More light it is to kepe than to make;\n  Bot that we founden mad tofore the hond[1951]\n  We kepe noght, bot lete it lightly slake.                        220\n  The pes of Crist hath altobroke his bond,\n  We reste ourselve and soeffrin every lond\n  To slen ech other as thing undefendid:\n  So stant the werre, and pes is noght amendid.\n  Bot thogh the heved of holy chirche above\n  Ne do noght al his hole businesse\n  Among the men to sette pes and love,[1952]\n  These kynges oughten of here rightwisnesse\n  Here oghne cause among hemself redresse:\n  Thogh Petres schip as now hath lost his stiere,                  230\n  It lith in hem that barge forto stiere.\n  If holy cherche after the duete\n  Of Cristes word ne be noght al avysed\n  To make pes, acord and unite\n  Among the kinges that ben now devised,\n  Yit natheles the lawe stant assised\n  Of mannys wit to be so resonable,\n  Withoute that to stonde hemselve stable.[1953]\n  Of holy chirche we ben children alle,\n  And every child is holden forto bowe                             240\n  Unto the modir, how that evere it falle,[1954]\n  Or elles he mot reson desalowe:\n  And for that cause a knyght schal ferst avowe\n  The right of holi chirche to defende,\n  That no man schal the previlege offende.\n  Thus were it good to setten al in evene\n  The worldes princes and the prelatz bothe,\n  For love of him which is the king of hevene:\n  And if men scholde algate wexe wrothe,\n  The Sarazins, whiche unto Crist be lothe,                        250\n  Let men ben armed ayein hem to fighte;[1955]\n  So mai the knyht his dede of armes righte.\n    =U=ppon thre pointz stant Cristes pes oppressed:\n  Ferst holy cherche is in hirsilf divided,[1956]\n  Which oughte of reson first to be redresced;\n  Bot yit so highe a cause is noght decided.\n  And thus, whan humble pacience is prided,\n  The remenant, which that thei schulden reule,\n  No wondir is though it stonde out of reule.\n  Of that the heved is siek, the limes aken:                       260\n  These regnes that to Cristes pes belongen\n  For worldes good these dedly werres maken,\n  Whiche helpeles as in balance hongen.[1957]\n  The heved above hem hath noght undirfongen\n  To sette pes, bot every man sleeth other,\n  And in this wise hath charite no brother.\n  The two defaltes bringen in the thridde,\n  Of mescreantz, that sen how we debate,\n  Betwen the two thei fallen in amidde,[1958]\n  Wher now aldai thei finde an open gate.                          270\n  Lo, thus the dedly werre stant algate;\n  Bot evere y hope of King Henries grace\n  That he it is which schal the pes embrace.\n  My worthi noble prince and kyng enoignt,\n  Whom god hath of his grace so preserved,\n  Behold and se the world uppon this point,[1959]\n  As for thi part that Cristes pes be served:\n  So schal thin highe mede be deserved\n  To him which al schal qwiten ate laste,\n  For this lif hiere mai no while laste.                           280\n  See Alisandre, Ector and Julius,\n  See Machabeu, David and Josue,\n  See Charlemeine, Godefroi, Arthus,[1960]\n  Fulfild of werre and of mortalite.\n  Here fame abit, bot al is vanite;\n  For deth, which hath the werres under fote,\n  Hath mad an ende of which ther is no bote.\n  So mai a man the sothe wite and knowe,[1961]\n  That pes is good for every king to have:\n  The fortune of the werre is evere unknowe,                       290\n  Bot wher pes is, ther ben the marches save.[1962]\n  That now is up, to morwe is under grave;\n  The mighti god hath alle grace in honde,\n  With outen him pes mai nought longe stonde.[1963]\n    =O=f the Tenetz to winne or lese a chace,[1964]\n  Mai no lif wite er that the bal be ronne:\n  Al stant in god, what thing men schal pourchace,\n  Thende is in him er that it be begonne.\n  Men sein the wolle, whanne it is wel sponne,\n  Doth that the cloth is strong and profitable,                    300\n  And elles it mai nevere be durable.[1965]\n  The worldes chaunces uppon aventure\n  Ben evere sett, bot thilke chaunce of pes\n  Is so behoveli to the creature,\n  That it above alle othre is piereles:[1966]\n  Bot it mai noght be gete natheles[1967]\n  Among the men to lasten eny while,\n  Bot wher the herte is plein withoute guyle.\n  The pes is as it were a sacrement\n  Tofore the god, and schal with wordes pleine                     310\n  Withouten eny double entendement\n  Be treted, for the trouthe can noght feine:\n  Bot if the men withinne hemself be veine,\n  The substance of the pes may noght be trewe,\n  Bot every dai it chaungeth uppon newe.\n  Bot who that is of charite parfit,\n  He voideth alle sleightes ferr aweie,\n  And sett his word uppon the same plit,\n  Wher that his herte hath founde a siker weie:\n  And thus whan conscience is trewly weie,                         320\n  And that the pes be handlid with the wise,[1968]\n  It schal abide and stonde in alle wise.\n  Thapostle seith, ther mai no lif be good\n  Which is noght grounded uppon charite,\n  For charite ne schedde nevere blod,\n  So hath the werre as ther no proprite:\n  For thilke vertu which is seid pite\n  With charite so ferforth is aqweinted,\n  That in hire may no fals semblant be peinted.[1969]\n    =C=assodre, whos writinge is auctorized,                  330\n  Seith, wher that pite reigneth, ther is grace,[1970]\n  Thurgh which the pes hath al his welthe assised,\n  So that of werre he dredeth no manace.\n  Wher pite dwelleth, in the same place\n  Ther mai no dedly cruelte sojorne,\n  Wherof that merci schulde his weie torne.[1971]\n  To se what pite forth with mercy doth,\n  The croniqe is at Rome in thilke empire\n  Of Constantin, which is a tale soth;\n  Whan him was levere his oghne deth desire                        340\n  Than do the yonge children to martire,\n  Of crualte he lafte the querele,\n  Pite he wroghte and pite was his hele.\n  For thilke mannes pite which he dede\n  God was pitous and mad him hol at al;[1972]\n  Silvestre cam, and in the same stede\n  Yaf him baptisme first in special,\n  Which dide awai the sinne original,\n  And al his lepre it hath so purified,\n  That his pite for evere is magnified.[1973]                      350\n  Pite was cause whi this emperour\n  Was hol in bodi and in soule bothe,\n  And Rome also was set in thilke honour\n  Of Cristes feith, so that the lieve of lothe,\n  Whiche hadden be with Crist tofore wrothe,\n  Resceived weren unto Cristes lore:[1974]\n  Thus schal pite be preised evermore.\n    =M=y worthi liege lord, Henri be name,\n  Which Engelond hast to governe and righte,\n  Men oghten wel thi pite to proclame,                             360\n  Which openliche in al the worldes sighte\n  Is schewed with the help of god almighte,\n  To yive ous pes, which longe hath be debated,\n  Wherof thi pris shal nevere ben abated.\n  My lord, in whom hath evere yit be founde[1975]\n  Pite withoute spot of violence,\n  Kep thilke pes alwei withinne bounde,\n  Which god hath planted in thi conscience:\n  So schal the cronique of thi pacience\n  Among the seintz be take into memoire                            370\n  To the loenge of perdurable gloire.[1976]\n  And to thin erthli pris, so as y can,\n  Which everi man is holde to commende,\n  I, Gower, which am al thi liege man,\n  This lettre unto thin excellence y sende,\n  As y which evere unto my lives ende\n  Wol praie for the stat of thi persone\n  In worschipe of thi sceptre and of thi throne.[1977]\n    =N=oght only to my king of pes y write,\n  Bot to these othre princes cristene alle,                        380\n  That ech of hem his oghne herte endite,\n  And see the werre er more meschief falle:[1978]\n  Sette ek the rightful Pope uppon his stalle,\n  Kep charite and draugh pite to honde,\n  Maintene lawe, and so the pes schal stonde.\n=Explicit carmen de pacis commendacione, quod ad laudem et memoriam\nserenissimi principis domini Regis Henrici quarti suus[1979] humilis\norator Iohannes Gower composuit.[1980] Et nunc sequitur epistola in\nqua idem Ioannes pro statu et salute dicti domini sui apud altissitmum\ndeuocius exorat.=\n  [1981]Rex celi deus et dominus, qui tempora solus\n    Condidit, et solus condita cuncta regit;\n  Qui rerum causas ex se produxit et vnum\n    In se principium rebus inesse dedit;\n  Qui dedit vt stabili motu consisteret orbis\n    Fixus ineternum mobilitate sua;\n  Quique potens verbi produxit ad esse creata,\n    Quique sue mentis lege ligauit ea;\n  Ipse caput regum, reges quo rectificantur,\n    Te que tuum regnum, rex pie, queso, regat.[1982]                10\n  Grata superueniens te misit gracia nobis,\n    Quo sine labe salus nulla perante fuit.\n  Sic tuus aduentus noua gaudia sponte reduxit,\n    Quo prius in luctu lacrima maior erat:\n  Nos tua milicies pauidos releuauit ab ymo,\n    Quos prius oppressit ponderis omne malum:\n  Ex probitate tua, quo mors latitabat in vmbra,\n    Vita resurexit clara que regna regit:\n  Sic tua sors sortem mediante deo renouatam\n    Sanat et emendat, que prius egra fuit.                          20\n  O pie rex, Cristum per te laudamus, et ipsum\n    Qui tibi nos tribuit terra reuiua colit.\n  Sancta sit illa dies qua tu tibi regna petisti,\n    Sanctus et ille deus qui tibi regna dedit.\n  Qui tibi prima tulit, confirmet regna futura,\n    Quo poteris magno magnus honore frui.\n  Sit tibi progenies ita multiplicata per euum,\n    Quod genus inde pium repleat omne solum.\n  Quicquid in orbe boni fuerit, tibi summus ab alto\n    Donet, vt in terris rex in honore regas:                        30\n  Omne quod est turpe vacuum discedat, et omne\n    Est quod honorificum det deus esse tuum.\n  Consilium nullum, pie rex, te tangat iniquum,\n    In quibus occultum scit deus esse dolum.\n  Absit auaricia, ne tangat regia corda,\n    Nec queat in terra proditor esse tua.\n  Sic tua processus habeat fortuna perhennes,\n    Quo recolant laudes secula cuncta tuas:\n  Nuper vt Augusti fuerant preconia Rome,[1983]\n    Concinat in gestis Anglia leta tuis.                            40\n  O tibi, rex, euo detur, fortissime, nostro\n    Semper honorata sceptra tenere manu:\n  Stes ita magnanimus quod, vbi tua regna gubernas,\n    Terreat has partes hostica nulla manus:\n  Augeat imperium tibi Cristus et augeat annos,\n    Protegat et nostras aucta corona fores:\n  Sit tibi pax finis, domito domineris in orbe,\n    Cunctaque sint humeris inferiora tuis.[1984]\n  Sic honor et virtus, laus, gloria, pax que potestas[1985]\n    Te que tuum regnum magnificare queant.[1986]                    50\n  Cordis amore boni, pie rex, mea vota paraui;\n    Corpore cum nequii, seruio mente tibi:\n  Ergo tue laudi que tuo genuflexus honori[1987]\n    Verba loco doni pauper habenda tuli.\n  Est tamen ista mei, pie rex, sentencia verbi,\n    Fine tui regni sint tibi regna poli.\nFOOTNOTES:\n[1902] _The text is that of the MS. at Trentham Hall_ (T). _Variations\nmarked_ Th _are those of the copy in Chaucer\u2019s Works, ed._ 1532, ff.\n[1903] _No title in_ T Iohan Gower vnto the worthy and noble kynge\nHenry the fourth Th\n[1904] _Latin Verses placed at the end of the poem_ Th\n[1905] 1 O Noble worthy kyng Th\n[1906] 3 uppon this] here vpon Th\n[1907] 4 chosen Th\n[1908] 8 highe Th high T\n[1910] 17 bounde Th\n[1911] 21 this is Th goddes purueyaunce Th godespourveiance T\n[1914] 35 unto the] in to his Th\n[1915] 36 his storie Th\n[1917] 45 paynem Th\n[1919] 63 erthly Th\n[1920] 71 S.... pes (_erasure after_ S) T To stere peace Th eueriche on\nlyue Th\n[1921] 74 lande may stande Th\n[1924] 93 that] what Th\n[1925] 96 ysought Th\n[1926] 108 here T her Th\n[1927] 121 hast be gyde Th\n[1928] 122 Ley Th Leie T\n[1929] 124 sette TTh\n[1932] 129 Lete T Lette Th\n[1933] 130 put Th putte T\n[1934] 148 neuer TTh\n[1935] 155 and knighthode Th\n[1936] 162 \u00feenke T thynke Th\n[1937] 165 the subgit] be subiecte Th\n[1938] 173 But afterwarde Th\n[1939] 175 Ayenst Th\n[1940] 177 stighed Th\n[1941] 181 neuer TTh\n[1942] 183 paynyms Th\n[1944] 194 paynems Th\n[1947] 203 is there Th which] that Th\n[1952] 227 men] people Th\n[1953] 238 him selfe Th\n[1955] 251 ayenst Th\n[1956] 254 is _om._ Th hersilf T her selfe Th\n[1957] 263 helpples T helplesse Th\n[1958] 269 Betwene TTh\n[1959] 276 Beholde TTh\n[1960] 283 Godfray and Arthus Th\n[1965] 301 neuer TTh\n[1966] 305 That is aboue al other peerles Th\n[1967] 306 begete Th\n[1968] 321 the pes] these Th\n[1969] 329 here T her Th\n[1976] 371 loenge] legende Th\n[1977] 378 and thy throne Th\n[1979] EXPLICIT 3 suis Th\n[1980] 4 Et nunc--exorat _om._ Th\n[1981] _Instead of the Latin lines that follow_ Th _has here the lines_\n\u2018Electus Cristi--sponte data,\u2019 _which in_ T _stand at the beginning,\nand after these without a break_, \u2018Henrici quarti--futura deus,\u2019\n_twelve lines which are written at the end of the Trentham MS._\n[1983] 39 augusti T\n[1984] 48 Cuncta que T\n[1987] 53 laudique T\nNOTES\nLIB. V. (_continued_)\n1980. F has a stop after \u2018Avarice,\u2019 but see note on l. 3966.\n1982 ff. The meaning seems to be that they make no distinction of day\nor night when there is work of this kind to be done.\n2004. _overhippeth_, i.\u00a0e. leaps over or omits something, so that he\nhas not all that he desires. The word is used in _Piers Plowman_, xv.\n379, of omitting passages in the services of the Church.\n2015 ff. Cp. _Mirour de l\u2019Omme_, 6253 ff.,\n  \u2018Sicomme le Luce en l\u2019eaue gloute\n  Du piscon la menuse toute,\n  Qu\u2019il presde luy verra noer,\n  Ensi ly riches,\u2019 &c.\n2031 ff. The tale of Virgil\u2019s Mirror is from the French prose _Roman\ndes Sept Sages_, as published by Le Roux de Lincy. It might easily be\nshown that Gower did not follow either the French metrical version or\nthe Latin _Historia Septem Sapientum_. The English metrical version\npublished by Weber is from a source similar to that of Gower\u2019s story,\nbut it differs in some points. Gower seems to be responsible for the\nintroduction of Carthage and Hannibal.\n2099. _slepende a nyht_, i.\u00a0e. while they slept.\n2115. _he his oghne body_, i.\u00a0e. \u2018he himself.\u2019\n2150 f. This point is omitted in the English metrical version.\n2157 f. The English metrical version is very similar, \u2018We schulle the\nymage so undersette, That we ne schal hit nothing lette.\u2019\n2168. That is, the timber having been set up.\n2198 ff. This about Hannibal is introduced here as if taken from a\ndifferent source, \u2018For this I finde,\u2019 &c.\n2238f. Cp. _Mirour_, 10651, \u2018Plus que gaigners son augst attent.\u2019\n2273 ff. The tale of the Two Coffers is essentially the same story\nas that which we have in Boccaccio _Decam._ x. i, and essentially\ndifferent from that which is told in _Vit. Barlaam et Josaphat_, cap.\nvi, as a sequel to the story of the Trump of Death. The story which we\nhave here and in Boccaccio is not at all connected with the idea of\nchoosing by the outward appearance. The coffers are exactly alike, and\nthe very point of the situation lies in the fact that the choice is a\npurely fortuitous one. The object was to show that they who complained\nwere persons who had fortune against them, and that this was the cause\nof their having failed of reward, and not any neglect on the part of\nthe king. I cannot say what the source was for Gower; certainly not\nBoccaccio, whose story is altogether different in its details.\n2391 ff. With this story may be compared that in the _Gesta Romanorum_,\n109, where by a choice between three pasties, one containing money, a\ndecision is come to as to whether it is God\u2019s will that a certain sum\nshall be restored to its owner, who is a miser.\n2476. _tall_, i.\u00a0e. comely, elegant.\n2481. Cp. Chaucer, _Cant. Tales_, D 259.\n2507. _His thonkes_, \u2018of his own good will\u2019: cp. Chaucer, _Cant.\n2543 ff. See _Hist. Alexandri Magni de Preliis_, f 1, ed. Argent. 1489.\n2547 ff. _Rom. de Troie_, 23283 ff.\n2587. \u2018If men shall estimate her value.\u2019 The reading of the text is\nalso that of S.\n2643 ff. This story is to be found in the _Roman des Sept Sages_. Gower\nfollows the same French prose version as before, 2031 ff.\n2677. _it stod._ In this kind of expression the verb is usually\nsubjunctive, as Prol. 481, i. 991, iv. 182, &c.\n2752. _a weie._ This is also the reading of S.\n2815 f. A rather more violent displacement than usual of the\nconjunction, \u2018And fled away with all the haste,\u2019 &c. Cp. l. 3947.\n2835. _hele_ seems here to mean \u2018profit,\u2019 in a worldly sense.\n2872. According to the _New Engl. Dict._ this is the same as the Dutch\n\u2018heepe,\u2019 \u2018heep,\u2019 meaning a pruning-hook. \u2018As there is no cognate word\nin O. E., its appearance in Gower, and this apparently in a proverbial\nphrase, is not easy to account for.\u2019 In any case the phrase here seems\nequivalent to \u2018by hook or by crook.\u2019\n2937. F has punctuation after \u2018dai,\u2019 but this is clearly a case of the\ninverted order of the conjunction: cp. note on Prol. 155, and below on\n2961 ff. The story is probably taken from Statius, _Achill._ i. 197\nff., where however it is told at much greater length. For Gower\u2019s\nacquaintance with the _Achilleis_, cp. iv. 1968 ff.\n3004 f. That is, howsoever his behaviour might be watched.\n3082. _Prothe\u00fcs._ According to Statius, _Achill._ i. 494 ff.,\nProtesilaus rebuked Calchas for not having discovered Achilles, upon\nwhich Calchas revealed the truth. Perhaps the mention of Protesilaus\nsuggested to Gower the idea of Proteus, of whom he had heard as one\nwho could change his form at will, see l. 6672, and perhaps as having\nprophesied the birth and greatness of Achilles (Ovid, _Metam._ xi. 221\nff.).\n3119. _topseilcole_, see note on viii. 1890.\n3247 ff. The first part of the story of Jason and Medea (ll. 3247-3926)\nis taken from Beno\u00eet (_Rom. de Troie_, 703-2062), and not from Guido,\nas may be easily shown by comparison of the texts. For example, Guido\ntells all the conditions of the enterprise, about the fire-breathing\nbulls, the serpent\u2019s teeth and so on, at the beginning of the story,\nwhereas Beno\u00eet more dramatically introduces them into the instructions\ngiven to Jason by Medea (_Rom. de Troie_, 1337-1374, 1691-1748), and in\nthis he is followed by Gower (3505-3540). Guido says nothing about the\nsleeplessness of the serpent (_Rom. de Troie_, 1357 f., _Conf. Am._ v.\n3514), nor about repeating the charm \u2018contre orient\u2019 (_Rom. de Troie_,\n1700), nor does he mention the thanksgiving which Jason is to offer up\nto the gods after his victory and before he takes the fleece (_Rom. de\nTroie_, 1735 f., _Conf. Am._ v. 3626 ff.). The sleep of Jason after\nleaving Medea is omitted by Guido (_Rom. de Troie_, 1755 ff., _Conf.\nAm._ v. 3665 ff.), and also the bath which he took after his adventure\n(_Rom. de Troie_, 1999, _Conf. Am._ v. 3801). There is no need to\nmultiply instances, which will be observed by every careful reader. We\nhave seen on other occasions that Gower prefers Beno\u00eet to Guido, and\nnot without excellent reasons. Guido indeed makes this story even more\nprosaic than usual, and combines it with matter-of-fact discussions\nabout the magic powers of Medea and the virtues of the various stones\nwhich she used.\nGower, however, does not follow Beno\u00eet in a slavish manner. He omits or\nalters the details of the story very happily at times, and he adds much\nof his own. Thus he omits all mention of the evil motives of Peleus (or\nPelias), and makes the proposal to seek the golden fleece come from\nJason; he passes over the story of the dispute with Laomedon, which was\nnecessary to the _Roman de Troie_, but not to the story of Jason taken\nseparately; he adds the discourse of Jason with O\u00ebtes on his arrival;\nhe omits the details about Medea\u2019s hair and eyes, her arms and her chin\n(_Rom. de Troie_, 1254 ff.), and dwells rather upon the feelings which\nthe two lovers had for one another at first sight (3376 ff.). When they\nare together at night, it is Medea, according to our author, and not\nJason, who suggests that it is time to rise and to speak of what has to\nbe done (3547 ff.); and Gower adds the scene of parting (3634-3659),\nthe description of Jason\u2019s return over the sea and of Medea\u2019s feelings\nmeanwhile upon her tower, and the sending of the maid to inquire how\nhe did. Finally, he much improves the story by making the flight take\nplace at once, instead of prolonging Jason\u2019s stay for a month.\nChaucer, who tells the story in a rather perfunctory manner, follows\nGuido (_Leg. of Good Women_, 1396 ff.).\n3291. _And schop anon_, &c. This might be understood of Peleus, who,\naccording to the original story, gave orders for the building of the\nship; but better perhaps of Jason, \u2018And schop\u2019 for \u2018And he schop,\u2019 cp.\n3376. _herd spoke_: cp. 4485, \u2018I have herd seid.\u2019\n3388. That is, \u2018they took heed each of other.\u2019 For the plural verb cp.\n3416. That is, \u2018he took St. John as his pledge\u2019 of a good issue, \u2018he\ncommitted himself to the care of St. John.\u2019 The expression was often\nused in connexion with setting out on a journey: cp. Chaucer, _Compl.\nof Mars_, 9.\n3422. Cp. iv. 3273, vi. 2104. The expression in vi. 1621 f., \u2018to ful\nage, That he can reson and langage,\u2019 that is, \u2018till he is of full age\nand knows reason,\u2019 &c., is much of the same kind.\n3488. _dede him helpe._ We must take this second \u2018helpe\u2019 as a\nsubstantive, otherwise the rhyme would not be good. The rule is that\nwords identical in form can only be combined in rhyme when they have\nsome difference of meaning.\n3509. _to thyle._ The idea was that the golden fleece was guarded in\na small island adjacent to the larger \u2018isle of Colchos.\u2019 See _Rom. de\nTroie_, 1791 ff.,\n  \u2018Ilec li covient \u00e0 passer,\n  Ou voille ou non, un bras de mer;\n  M\u00e8s estreiz est, ne dure mie\n  Gaires plus de lieue et demie.\n  De l\u2019altre part est li isliax,\n  Non mie granz, m\u00e8s molt est biax.\u2019\n3533. _dethes wounde_, \u2018deadly wound\u2019: cp. iii. 2657, \u2018And smot him\nwith a dethes wounde,\u2019 and also the genitives \u2018lyves\u2019 for \u2018living\u2019 and\n\u2018worldes\u2019 for \u2018worldly,\u2019 i. 1771, iv. 382, &c.\n3573. _hold_, i.\u00a0e. let him hold: cp. viii. 1128, 1420.\n3579 ff. According to Beno\u00eet Medea gave him first the magic figure,\n\u2018une figure Fete par art et par conjure\u2019 (cp. 3580), then the ointment\nand the ring, and after that a writing, the words of which he was\nto repeat three times when he came to the place. Gower changes the\norder of things, and combines the writing with the \u2018hevenely figure,\u2019\ndescribing it as written over with names which he is to repeat in the\nmanner mentioned.\n3632. _That thanne he were_, &c., that is, she prayed that he would\nsoon be gone.\n3654. \u2018It shall not be owing to any sloth of mine if I do not,\u2019 &c.\n  \u2018Dedanz son lit s\u2019est tost cochiez\n  Endormi sei en eslepas;\n  Car tot esteit de veiller las:\n  Et quant il ot dormi grant piece,\n  Tant qu\u2019il estoit ja halte tierce,\n  Levez s\u2019est,\u2019 &c. _Rom. de Troie_, 1756 ff.\n\u2018undren hih\u2019 is in the French \u2018halte tierce.\u2019\n3681. _recorde_, \u2018take note of.\u2019\n3688. The reading of X here, \u2018And forth with all his wey he fongeth,\u2019\nis also that of GOAd\u2082.\n3707. _scherded_: perhaps the word is suggested by Beno\u00eet\u2019s expression,\n\u2018Les escherdes h\u00e9rice\u2019 (_Rom. de Troie_, 1905).\n3711. A literal translation of _Rom. de Troie_, 1906, \u2018Feu et venin\ngitot ensenble.\u2019 With the lines that follow cp. _Rom. de Troie_, 1911\nff.\n3731 ff. The picturesque elements here are perhaps partly suggested by\n_Rom. de Troie_, 1869 ff.\n3747. _That he ne were_, expressing a wish: cp. iv. 3414, \u2018Helas, that\nI nere of this lif,\u2019 equivalent to \u2018why ne were I,\u2019 l. 5979.\n3781 f. \u2018leyhe\u2019 seems to be modified in form for the sake of the rhyme,\nthe usual form in Gower being \u2018lawhe.\u2019\n3786. _naght_, in rhyme for \u2018noght\u2019: cp. \u2018awht,\u2019 \u2018auht,\u2019 i. 2770, v.\n3789. So Ovid, _Metam._ vii. 144 ff.,\n  \u2018Tu quoque victorem complecti, barbara, velles,\n  Obstitit incepto pudor,\u2019 &c.,\nbut it is also in Beno\u00eet, _Rom. de Troie_, 1991 f.\n3793 ff. The sending of the maid, with the pretty touch in l. 3800, is\nan addition by Gower.\n3904. _this was conseil_, \u2018this was a secret\u2019: cp. iii. 778, vi. 2326;\nso Chaucer, _Cant. Tales_, C 819, \u2018Shal it be conseil?\u2019 cp. D 966, E\n3927 ff. Beno\u00eet tells no more of Jason\u2019s life after his return to\nGreece, saying that Dares relates no more, and he does not wish to tell\nstories that may not be true, \u2018N\u2019en velt fere acreire men\u00e7onge.\u2019 From\nthis point then Gower follows Ovid, _Metam._ vii. 159-293, and it must\nbe understood that the illustrative quotations in the notes are from\nthis passage.\n3947. \u2018And prayed her that by the magic art which she knew,\u2019 &c. For\nthe order of words cp. 2815 f.\n3957 f. Ovid makes it full moon, l. 180, but afterwards, l. 188, says\n\u2018Sidera sola micant.\u2019\n  \u2018Egreditur tectis vestes induta recinctas,\n  Nuda pedem, nudos humeris infusa capillos,\n  Fertque vagos mediae per muta silentia noctis\n  Incomitata gradus.\u2019 _Metam._ vii. 182 ff.\nThe comparison to the adder in l. 3967 is Gower\u2019s own.\n3966. F has a stop after \u2018specheles,\u2019 there being a natural tendency\neven in the best copies to treat \u2018and\u2019 or \u2018for\u2019 as the beginning of\na new clause: so (to take examples from the fifth book only) v. 231,\n410, 444, 2318, 2937, 5096, in all which places F has apparently wrong\npunctuation in connexion with this kind of inverted order.\n  \u2018Ter se convertit, ter sumptis flumine crinem\n  Irroravit aquis, ternis ululatibus ora\n  Solvit\u2019: 189 f.\n3981. The punctuation is that of F, but perhaps we ought rather to read,\n  \u2018Sche preide and ek hield up hir hond,\n  To Echates and gan to crie.\u2019\n3986. _help._ For this use of the imperat. sing, (with \u2018helpeth\u2019 just\nabove) see Introduction, p. cxviii.\n  \u2018Sublimis rapitur, subiectaque Thessala Tempe\n  Despicit, et Creteis regionibus applicat angues:\u2019 222 f.\nGower very naturally understood this to mean that Medea visited Crete,\nand hence the confusion of geography. He could not be expected to know\nthat Othrys and Olympus were mountains of Thessaly, and hence that the\n\u2018Creteis\u2019 or \u2018cretis\u2019 of his manuscript was probably a corruption.\n      \u2018et placitas partim radice revellit,\n  Partim succidit curvamine falcis ahenae.\u2019 226 f.\n4005. _Eridian_, i.\u00a0e. Apidanus.\n  \u2018Necnon Peneus, necnon Sperche\u00efdes undae\n  Contribuere aliquid.\u2019 230 f.\n4011. _the rede See._ Perhaps Gower read \u2018rubrum mare\u2019 for \u2018refluum\nmare\u2019 in _Metam._ vii. 258.\n            \u2018statuitque aras e caespite binas,\n  Dexteriore Hecates, at laeva parte Iuventae.\u2019 240 f.\n4039. \u2018verbenis, silvaque incinxit agresti,\u2019 242. Gower took \u2018silva\nagrestis\u2019 as the name of a herb and ingeniously translated it into\n\u2018fieldwode.\u2019\n4052 f. \u2018Umbrarumque rogat rapta cum coniuge regem,\u2019 249. Our author is\nable to supply the names correctly.\n4064-4114. This picturesque passage is for the most part original.\n4127 ff. \u2018Nec defuit illic Squamea Cinyphii tenuis membrana chelydri,\u2019\n272. Gower understood this to mean \u2018the scales of Cinyphius (or\nCimphius) and _the_ skin of Chelidrus.\u2019\n4134. \u2018novem cornicis saecula passae,\u2019 274.\n4137. Ovid speaks of the entrails of a werwolf, \u2018Ambigui prosecta\nlupi,\u2019 &c.\n4156. For omission of relative cp. l. 4205 and note on i. 10.\n4175 ff. The story here is only summarized by Ovid, _Metam._ vii.\n394-401. Gower of course knew it from other sources.\n4219. \u2018intrat Palladias arces,\u2019 _Metam._ vii. 398. This means Athens,\nbut it is misunderstood by Gower.\n4251. _Philen_, i.\u00a0e. Nephele. Hyginus tells this story much as it is\ntold here (except that it was the mother of the children who provided\nthe ram), but he gives the name in its Latin form, as \u2018Nebula.\u2019 Note\nthe mistake as to this name in the margin, appearing in all MSS. except\nS\u0394\u039b.\n4299 ff. Note the confused construction of the sentence: cp. note on i.\n4391. The metaphor of hunting is still kept up: the gain which they\npursue is started like a hare and driven into the net.\n4399. _Outward_, that is, when he gives things out, cp. \u2018withinne\u2019\nbelow.\n4452. _I were a goddeshalf._ This seems to mean, \u2018I should be content,\u2019\nthat is, I should be ready to say \u2018In God\u2019s name let it be so.\u2019 For the\nexpression cp. l. 5016, \u2018Thanne a goddes half The thridde time assaie\nI schal.\u2019 In the _New Engl. Dict._ (\u2018half\u2019) it is said to be used \u2018to\nadd emphasis _to_ a petition, command, or expression of consent or\nresignation\u2019: cp. Chaucer, _Book of the Duchess_, 370, 757.\n4455. _I biede nevere ... Bot_, \u2018I demand only.\u2019 In this expression\n\u2018biede\u2019 and \u2018bidde\u2019 have been confused, as often. Thus we have \u2018I bidde\nnevere a betre taxe,\u2019 i. 1556, \u2018That I ne bede nevere awake,\u2019 iv. 2905,\nin the latter of which \u2018bede\u2019 may be either pret. subj. of \u2018bidde,\u2019 or\npres. ind. equivalent to \u2018biede,\u2019 and vi. 1356, \u2018He bede nevere fare\nbet\u2019 where \u2018bede\u2019 is apparently pret. subj. of bidde; while in the\nEnglish _Rom. of the Rose_, 791, we have \u2018Ne bode I nevere thennes go,\u2019\nin which \u2018bode\u2019 must be pret. subj. of \u2018biede.\u2019\n4465. _lete_: see note on i. 3365.\n4557 f. \u2018No law may control him either by severity or by mildness.\u2019 For\nthe use of \u2018compaignie\u2019 in the sense of \u2018friendliness\u2019 cp. i. 1478, and\nbelow, l. 7759.\n4583 ff. Ovid, _Metam._ iii. 362 ff., but the circumstances are\nsomewhat modified to suit Gower\u2019s purpose. According to Ovid Echo\u2019s\nfault was that she talked too much and diverted Juno\u2019s attention, and\nher punishment was that her speech was confined to a mere repetition of\nwhat she heard. Here the crime is rather that she cunningly concealed\nin her speech what she ought to have told, and the punishment is that\nshe is obliged to tell everything that comes to her ears.\n4590. \u2018And through such brocage he was untrue,\u2019 &c. For the omission of\nthe pronoun see note on i. 1895.\n4623. _maken it so queinte_, \u2018be so cunning\u2019: cp. iv. 2314, where\nhowever \u2018queinte\u2019 has a different meaning.\n4642. _hire mouth ascape_, i.\u00a0e. escape being repeated by her mouth.\n4661. The aspiration of \u2018hem,\u2019 so as to prevent elision, is very\nunusual: cp. Introduction, p. cxxv.\n4668 ff. \u2018I shall arrange in their due order those branches of Avarice\non which no wealth is well bestowed,\u2019 that is, those which make no\nreturn for what is bestowed upon them, viz. Usury and Ingratitude.\n4708. _of som reprise_, i.\u00a0e. \u2018of some cost,\u2019 cp. i. 3414,\n  \u2018Which most is worth, and no reprise\n  It takth ayein,\u2019\nthat is, it costs nothing.\n4724. _with ydel hand_, \u2018with empty hand,\u2019 that is, without a lure.\nThis seems to be the original meaning of the adjective: see _New Eng.\nDict._ \u2018idle.\u2019\n4731. _the gold Octovien._ The treasures of Octovien (or Octavian) were\nproverbial: cp. _Rom. de Troie_, 1684 f.,\n  \u2018Unques Oteviens de Rome\n  Ne pot conquerre tel aveir,\u2019\nand again 28594,\n  \u2018Se li tresors Octoviens\n  Fust lor, si lor donassent il.\u2019\nThe expression here seems to be in imitation of the French form without\npreposition, as in the latter of the above quotations.\nThe French _Roman d\u2019Othevien_, found in the Bodleian MS. Hatton 100,\nand reproduced in two English versions, has nothing to do with the\ntreasures of Octovien, for which see William of Malmesbury, _Gesta\nRegum_, ii. \u00a7 169 f. The treasures were supposed to be buried at Rome\nor elsewhere, and several persons, especially the Pope Silvester\n(Gerbert), were said to have seen them, but not to have been permitted\nto carry them away. They appear also in the _Roman des Sept Sages_.\n4748. _eschu of._ The adjective is used by Chaucer with \u2018to\u2019 (or \u2018for\nto\u2019) and infin., _Cant. Tales_, E 1812, I 971. We may note the spelling\nhere with reference to Chaucer\u2019s rhyme in the former passage.\n4763. \u2018It may not by any means be avoided that,\u2019 &c.\n4774. _as to tho pars_, \u2018as regards those matters\u2019: \u2018pars\u2019 is the\nFrench plural form, cp. _Mirour_, 7386, where apparently \u2018pars\u2019 means\n\u2018duties.\u2019\n4787. Cp. l. 7716, where the saying has a different application. The\nproverb is here used of those who are, as we say, penny wise and pound\nfoolish. In the other passage it is applied to the opposite case of\ngaining the coat for the hood.\n4808 ff. This story is founded on the so-called _Comedia Babionis_,\none of those Latin elegiac poems in a quasi-dramatic form which were\npopular in the fourteenth century. Others of the same class are _Geta_\nand _Pamphilus_. In the original, Vi\u00f6la is Babio\u2019s step-daughter, with\nwhom he is in love, and who is taken in marriage against his will by\nCroceus. The serving-man is Fodius, not Spodius, and most of the piece\nis concerned with an intrigue between him and the wife of Babio. See\nWright\u2019s _Early Mysteries_, p. 65.\n4899. _comth to londe_, \u2018appears\u2019: cp. l. 18.\n4921. _who that it kan_, that is, as any one who knows it will witness:\ncp. l. 4927, \u2018For, as any one who observes may know, a beast is,\u2019 &c.\n4937 ff. This story, which is of Eastern origin, is told near the end\nof the _Speculum Stultorum_ (i.\u00a0e. _Burnellus_), with which Gower was\nacquainted, as we know from the _Vox Clamantis_. The names there are\nBernardus and Dry\u0101nus, and the animals are three, a serpent, an ape,\nand a lion. A similar tale is told by Matthew Paris, under the year\n1195, as related by King Richard I in order to recommend liberality in\nthe cause of Christendom. In this the rich man is Vitalis, a Venetian,\nand the poor man\u2019s name is not given. The animals in the pit are a lion\nand a serpent. Vitalis thanks his deliverer, and appoints a time for\nhim to come to his palace in Venice and receive the promised reward of\nhalf his goods; but when he comes, he is refused with contumely. The\nmagic qualities of the gem which the serpent brings are not mentioned\nin the story of Vitalis.\n5010 f. So in the _Speculum Stultorum_, \u2018Tunc ita Bernardus, Sathanae\nphantasmate lusum Se reputans, dixit,\u2019 &c.\n5022. _blessed_, i.\u00a0e. crossed himself. This ceremony plays a\nconsiderable part in the story of Vitalis, for by it he is preserved\nfrom the wild beasts while in the pit.\n5025. _Betwen him and his Asse_, that is, he and his ass together: cp.\nl. 5381. The expression is imitated from the French, cp. _Roman de\n5093. There is a stop after \u2018Purs,\u2019 no doubt rightly, in F. On the\nother hand the stop after \u2018wif\u2019 in l. 5096 must be wrong.\n5215. _standt._ For this spelling cp. \u2018bidt,\u2019 iv. 1162.\n5231 ff. The outline of this story might have been got from Ovid and\nfrom Hyginus, _Fab._ 40-43, but several points of detail suggest a\ndifferent source. These are, for example, the idea that the son of\nMinos went to Athens to study philosophy, the statement of the number\nof persons sent as a tribute to Minos, the incident of the ball of\npitch given by Ariadne to Theseus to be used against the Minotaur,\nand the name of the island where Ariadne was deserted. In the first\nand third of these Gower agrees with Chaucer, _Legend of Good Women_,\n1894 ff., but his story is apparently quite independent, so that in\nregard to, these matters we must assume a common source: cp. L. Bech in\n_Anglia_, v. 337 ff.\n_as telleth the Poete._ The authority referred to here must be Ovid\n(cp. i. 386, ii. 121, v. 6713, 6804, &c.). He slightly mentions the\ndeath of Androgeus, _Metam._ vii. 458, and relates the war of Minos\nagainst Megara at some length (_Metam._ viii. 1 ff), very briefly\nsummarising the remainder of the story. Chaucer follows Ovid more fully\nhere, telling the story of Nisus, to which Gower does not think it\nnecessary to refer.\n5248. _dighte._ This is the form of spelling here in S as well as F: so\nalso in l. 5352.\n5264 f. Hyginus says seven persons each year: Chaucer seems to conceive\nit as one every third year. The usual account is seven youths and seven\nmaidens either every year or once in nine years.\n5302. _many on._ Perhaps we should read \u2018manye on\u2019 with S and F, as\nvii. 2191, \u2018manye an other.\u2019\n5319. This expression occurs also in ll. 5598 and 7553.\n5360. _fawht._ Elsewhere this verb has preterite \u2018foghte,\u2019 as iii.\n2651, iv. 2095, but the strong form \u2018faught\u2019 is used by Chaucer, e.\u00a0g.\n_Cant. Tales_, B 3519, and this in fact is the originally correct form.\n5413. _Chyo._ Ovid says \u2018Dia,\u2019 that is Naxos.\n5507. _His rihte name_: cp. _Mirour_, 409, \u2018par son droit noun Je l\u2019oi\nnommer Temptacioun,\u2019 4243, \u2018Si ot a noun par droit nommant,\u2019 &c. and\nother similar expressions.\n5510. _as men telleth_: cp. l. 6045, \u2018men seith.\u2019\n5511. According to the margin Extortion is the _mother_ of Ravine.\n5550. _femeline_, used repeatedly both as adjective and as substantive\nin the _Mirour de l\u2019Omme_.\n5551 ff. The tale of Tereus is from Ovid, _Metam._ vi. 424-674, in\nsome parts abbreviated and in others expanded, with good judgement\nusually in both cases, so that this is one of Gower\u2019s best-told\ntales. He omits the long account given by Ovid of the way in which\nPandion was persuaded to allow Philomela to accompany Tereus (_Metam._\nvi. 447-510), the incidents of the rescue of Philomela from her\nimprisonment, which no doubt he felt would be unintelligible to his\nreaders (587-600), and many of the more shocking details connected with\nthe death of Itys and the feast upon his flesh. On the other hand he\nhas added the prayer and reflections of Philomene in her prison (ll.\n5734-5768), the prayers of the two sisters (5817-5860), the words of\nProgne to Tereus (5915-5927), and especially the reflections on the\nnightingale and the swallow at the end of the story (5943-6029). This\nlatter part is quite characteristic of our author, and as usual it is\nprettily conceived.\nChaucer, who tells the story in the _Legend of Good Women_, 2228-2393,\nwas weary of it even from the beginning (2257 f.), and omits the\nconclusion altogether, either as too shocking or as not suiting with\nhis design. So far as he goes, however, he follows Ovid more closely\nthan Gower.\n5555. See note on Prol. 460.\n5623. Ovid\u2019s comparison is to fire catching dry straw and leaves,\n_Metam._ vi. 456 f.\n5643 ff. Ovid compares her state after the deed was done to that of a\nlamb hurt by a wolf and still trembling, or a dove which has escaped\nwounded from a bird of prey (527-530). Here, on the other hand, the\nidea is of being held fast, so that she cannot move or escape; while\nChaucer, using the same similes as Ovid, applies the comparison less\nappropriately to her fear of the violence yet to come.\n5651. Cp. _Metam._ vi. 531, \u2018Mox ubi mens rediit.\u2019\n  In populos veniam; si silvis clausa tenebor,\n  Implebo silvas, et conscia saxa movebo.\u2019 _Metam._ vi. 545 ff.\n5670. I suspect the combination \u2018tale and ende\u2019 may have arisen from\nsome such phrase as \u2018to sette tale on ende\u2019 (or \u2018an ende\u2019), meaning to\nbegin a speech: see _New Engl. Dict._ under \u2018ende.\u2019\n5676. _where is thi fere?_ that is, \u2018where is thy fear of the gods?\u2019\nWe must not take \u2018fere\u2019 in the sense of \u2018companion\u2019 or \u2018equal,\u2019 because\nin that case it could not properly rhyme with \u2018Ere.\u2019\n          \u2018comprensam forcipe linguam\n  Abstulit ense fero.\u2019 _Metam._ vi. 556 f.\nGower must be commended for omitting the tasteless lines which\nfollow in Ovid about the severed tongue, and still more the shocking\nstatement, which even Ovid accompanies with \u2018vix ausim credere,\u2019 of 561\nf.\n5709. _tyh_, preterite of \u2018ten,\u2019 from OE. \u2018_t\u0113on_,\u2019 meaning \u2018draw,\u2019 and\nhence \u2018come.\u2019\n5724. The punctuation follows F, \u2018To hire\u2019 meaning \u2018in her case,\u2019 cp.\nl. 4182, vii. 4937. It would suit the sense better perhaps to set the\ncomma after \u2018forsake,\u2019 and to take \u2018To hire\u2019 with what follows: cp.\nnote on l. 3966, where it is shown that the punctuation of F is often\nwrong in such cases as this.\n5726. _hir Sostres mynde_, \u2018her sister\u2019s memory.\u2019\n5730. _guile under the gore_, that is, deceit concealed, as it were,\nunder a cloak: cp. l. 6680. The expression \u2018under gore\u2019 is common\nenough, meaning the same as \u2018under wede,\u2019 and this alliterative form\nlooks like a proverbial expression.\n5734-5768. All this is original.\n5737. _so grete a wo_: cp. l. 6452, and see Introduction, p. cx.\n5778. \u2018nec scit quid tradat in illis,\u2019 _Metam._ vi. 580.\n5793. \u2018Non est lacrimis hic, inquit, agendum, Sed ferro,\u2019 _Metam._ vi.\n5802 ff. According to Ovid this was done under cover of a Bacchic\nfestival (587 ff.).\n5816-5860. This is all original.\n5840. _to lytel of me let_: see note on l. 1004.\n5891 ff. Gower does well in omitting the circumstances of this which\nOvid gives (619-646), and in partially covering the horror of it by\nthe excuse of madness, but there is one touch which ought to have been\nbrought in, \u2018Ah, quam Es similis patri!\u2019 (621).\n5910 ff. Ovid says that Philomela threw the gory head into the father\u2019s\nface, and that Tereus endeavoured to vomit up that which he had eaten.\nOur author has shown good taste in not following him.\n5915 ff. This speech is not in Ovid.\n5943-6029. Nearly all this is Gower\u2019s own. Ovid only says, \u2018Quarum\npetit altera silvas: Altera tecta subit\u2019 (668 f.). We have already\nobserved upon our author\u2019s tendency to make additions of this\nsymbolical kind to the stories which he takes from Ovid: see note on i.\n6020. The reading \u2018here\u2019 is given both by S and F, but \u2018hire\u2019 (\u2018hir\u2019),\nsupported by AJMXGCB\u2082, BT, W, seems to be required by the sense. She\ninforms them of the falseness of her husband, that they also may learn\nto beware of them, that is of husbands. The combination of \u2018here\u2019 with\nthe singular \u2018housebonde,\u2019 meaning \u2018their husbands,\u2019 would be very\nharsh.\n  \u2018Ille dolore suo, poenaeque cupidine velox,\n  Vertitur in volucrem, cui stant in vertice cristae,\n  Prominet immodicum pro longa cuspide rostrum.\n  Nomen Epops volucri, facies armata videtur.\u2019\nThe lapwing is identified with the hoopoe because of its crest. In the\n_Traiti\u00e9_, xii, where this story is shortly told, Tereus is changed\ninto a \u2018hupe,\u2019\n  \u2018Dont dieus lui ad en hupe transform\u00e9e,\n  En signe qu\u2019il fuist fals et avoltier,\u2019\nwhile at the same time in the _Mirour_, 8869 ff., the \u2018hupe\u2019 is\nrepresented as the bird which tries to deceive those who search for its\nnest, a description which obviously belongs to the lapwing.\n6047. Cp. Chaucer, _Parl. of Foules_, 347, \u2018The false lapwyng ful of\ntrecherye.\u2019\n6053. _goddes forebode_: cp. Chaucer, _Leg. of Good Women_, 10,\n  \u2018But goddes forbode but men schulde leve,\u2019\nwhere the second form of text has\n  \u2018But god forbede but men shulde leve.\u2019\nWe must take \u2018forebode\u2019 as a substantive.\n6073. _auht_: modified to suit the rhyme: so \u2018awht,\u2019 i. 2770, and\n\u2018naght,\u2019 l. 3786, rhyming with \u2018straght.\u2019 The regular forms for Gower\nare \u2018oght,\u2019 \u2018noght.\u2019\n6145 ff. This is from Ovid, _Metam._ ii. 569-588. Gower has judiciously\nkept it apart from the story of Coronis and the raven, told by him in\nthe second book, with which it is combined in rather a confusing manner\nby Ovid. The story is somewhat expanded by Gower.\n6169. _And caste_: cp. l. 4590, and see note on i. 1895.\n6197. \u2018mota est pro virgine virgo, Auxiliumque tulit,\u2019 _Metam._ ii. 579\nf., but Ovid says nothing of any special prayer to Pallas for help,\nnor does he represent that Cornix was before in attendance upon that\ngoddess.\n6207 ff. This is original and characteristic of our author.\n6225 ff. This story is from Ovid, _Metam._ ii. 409-507, but Gower\nevidently knew it from other sources also, for the name Calistona (or\nCallisto) is not given by Ovid, who calls her \u2018virgo Nonacrina\u2019 and\n\u2018Parrhasis.\u2019 Hyginus tells it in various forms, _Fab._ 177 and _Poet.\nAstr._ ii. 2.\n6255. According to Ovid, Diana was quite ignorant of the fact, though\nthe nymphs suspected it.\n6258. _in a ragerie_, that is \u2018in sport\u2019: cp. Chaucer, _Cant. Tales_,\nE 1847, and the use of the verb \u2018rage,\u2019 e.\u00a0g. i. 1764 and _Cant.\n6275 ff. \u2018I procul hinc, dixit, nec sacros pollue fontes,\u2019 _Metam._ ii.\n6281. F has a stop after \u2018schame.\u2019\n6291 ff. This address is mostly original: cp. _Metam._ ii. 471 ff.\n  \u2018Arcuit omnipotens, pariterque ipsosque nefasque\n  Sustulit, et celeri raptos per inania vento\n  Imposuit caelo vicinaque sidera fecit.\u2019\n_Latin Verses_, x. The idea expressed is that though examples of\nvirginity can only be produced through marriage, yet virginity is\nnobler than marriage, as the flower of a rose is nobler than the stock\nfrom which it springs. Marriage, in fact, replenishes the earth, but\nvirginity heaven: cp. _Trait._ ii.\n6359 ff. Cp. _Mirour_, 17119 ff., where the saying is attributed to\nJerome, who says in fact that precedence was given in the streets to\nthe Vestal Virgins by the highest magistrates, and even by victors\nriding in the triumphal car (_adv. Jovin._ ii. 41).\n6372 ff. Cp. _Mirour_, 18301 ff. The anecdote is taken from Valerius\nMaximus, _Mem._ iv. 5, but the name in the original is \u2018Spurina,\u2019 and\nhe does not thrust out his eyes, but merely destroys the beauty of his\nface. In the _Mirour_ it is \u2018Coupa ses membres.\u2019\n6385 ff. \u2018So may I prove that, if a man will weigh the virtues, he will\nfind that virginity is to be praised above all others.\u2019 The sentence is\ndisordered for the sake of the rhymes: cp. ii. 709 ff.\n6389. The quotation from the Apocalypse is given in the margin of S\u0394\nand in _Mirour_, 17053 ff. The reference is to Rev. xiv. 4.\n6395* ff. Cp. _Mirour_, 17067 and note.\n6398 ff. This also appears in _Mirour_, 17089 ff., and _Traiti\u00e9_, xvi.\nIt may have been taken from the _Epistola Valerii ad Rufinum_.\n6402. The margin makes him \u2018octogenarius,\u2019 and so it is also in the\n_Mirour_ and _Traiti\u00e9_, as well as in the _Epistola Valerii_.\n6435 ff. This shows more knowledge than could have been got from the\n_Roman de Troie_. The story is told by Hyginus, _Fab._ 121, but not\nexactly as we have it here. This \u2018Criseide douhter of Crisis\u2019 should be\ndistinguished from the Criseide daughter of Calchas (Brise\u00efda in the\n_Roman de Troie_), who is associated with Troilus, if it is worth while\nmaking distinctions where so much confusion prevails.\n6442. _dangerous_, that is, \u2018grudging\u2019 or \u2018reluctant\u2019: cp. Chaucer,\n_Cant. Tales_, D 1090, and see note on i. 2443.\n6452. _So grete a lust_: cp. l. 5737 and Introduction, p. cx.\n6498. _as a Pocok doth._ It is difficult to see the appropriateness\nof the comparison, for to \u2018stalke\u2019 is to go cautiously or secretly,\nand that is evidently the meaning here, so that any idea of display is\nout of the question. The peacock was supposed to be ashamed of its\nugly feet, cp. _Mirour_, 23459, and in the _Secretum Secretorum_ we\nactually have the expression \u2018humilis et obediens ut pavo,\u2019 translated\nby Lydgate (or Burgh) \u2018Meeke as a pecock.\u2019 Albertus Magnus says, \u2018Cum\naspicitur ad solem, decorem ostentat, et alio tempore occultat quantum\npoterit\u2019 (_De Animalibus_, 23). There seems to have been a notion that\nit was liable to have its pride humbled and to slink away ashamed.\n6526. _bile under the winge_, that is, concealed, as a bird\u2019s head\nunder its wing: apparently proverbial.\n6541. _I mai remene ... mene._ This is apparently the reading of the\nMSS. The meaning of \u2018remene\u2019 is properly to bring back. It is used\nearlier, i. 279, with reference to the application of the teaching\nabout vices generally to the case of love, and here it seems to have\nmuch the same sense. \u2018So that I may apply what has been said about this\ncraft directly\u2019 (\u2018Withouten help of eny mene\u2019) to the case of lovers,\nthey being very evidently offenders in this way.\n6581. _hire it is_: but in l. 4470, \u2018It schal ben hires.\u2019\n6608 ff. For the construction see note on i. 718.\n6620. _Danger_: see note on i. 2443.\n6634. _slyke_: cp. l. 7092*, \u2018He can so wel hise wordes slyke.\u2019 The\nword means properly to smoothe, hence to flatter: cp. the modern\n\u2018sleek.\u2019\n6635. _Be him_, &c., i.\u00a0e. by his own resources or by the help of any\nother.\n6636. _To whom_: see note on i. 771.\n6654. _a nyht_, i.\u00a0e. by night, also written \u2018anyht,\u2019 ii. 2857.\n6672. _Prothe\u00fcs_, that is Proteus: cp. note on l. 3082.\n6674. _in what liknesse_, \u2018into any form whatsoever.\u2019\n6680. _under the palle_, \u2018in secret,\u2019 like \u2018under the gore,\u2019 l. 5730.\n6713 ff. From Ovid, _Metam._ iv. 192-255, but with several changes. In\nthe original story the Sun-god came to Leucothoe by night and in the\nform of her mother. Clytie (not Clymene) discovered the fact (without\nthe aid of Venus) and told it to the father; and it was an incense\nplant which grew from the place where Leucothoe was buried.\n6757. For the expression cp. iii. 2555, \u2018Achastus, which with Venus was\nHire priest.\u2019\n6779. This change into a flower which follows the sun is suggested by\n_Metam._ iv. 266 ff., where we are told that Clytie was changed into a\nheliotrope. Here it is a sun-flower apparently.\n6807 ff. From Ovid, _Fasti_, ii. 305-358. The \u2018mistress\u2019 of whom Ovid\nspeaks is Omphale, but Gower supposed it to be Iole. He gets \u2018Thophis\u2019\nas the name of the cave from a misunderstanding of l. 317, and\napparently he read \u2018Saba\u2019 for \u2018Lyda\u2019 in l. 356, out of which he has got\nhis idea of a goddess Saba with attendant nymphs. This feature, though\nbased on a mistake, is a decided improvement of the story, which is\ntold by Gower in a spirited and humorous manner.\n6848 ff. The reading of X in this passage is also that of GOAd\u2082.\n6899. The punctuation is that of F.\n6932. _al a route_: so iv. 2145, cp. l. 6257, \u2018al a compainie.\u2019\n7048. This is a nautical metaphor, \u2018so near the wind will they steer.\u2019\nThe verb \u2018love\u2019 is the modern \u2018luff,\u2019 meaning to bring a ship\u2019s head\ntowards the wind. The substantive \u2018lof\u2019 (genit. \u2018loves\u2019) means in ME.\na rudder or some similar contrivance for turning the ship, and \u2018love\u2019\nhere seems to mean simply to steer. The rhyme with \u2018glove\u2019 makes \u2018love\u2019\nfrom \u2018lufian\u2019 out of the question, even if it gave a satisfactory sense.\n7140. _gon offre._ The ceremony of \u2018offering\u2019 after mass was one which\ninvolved a good deal of etiquette as regards precedence and so on, cp.\nChaucer, _Cant. Tales_, A 449 ff., and ladies apparently were led up to\nthe altar on these occasions by their cavaliers.\n7179. \u2018If I might manage in any other way,\u2019 like the expression \u2018(I\ncannot) away with,\u2019 &c.\n7195 ff. The story comes no doubt from Beno\u00eet, _Rom. de Troie_,\n2851-4916, where it is told at much greater length. Guido does not\ndiffer much as regards the incidents related by Gower, but by comparing\nthe two texts in some particular places we can tell without much\ndifficulty which was Gower\u2019s source. For example, in the speech of\nHector Beno\u00eet has,\n  \u2018Veez Europe que il ont,\n  La tierce partie del mont,\n  O\u00f9 sont li meillor chevalier.\u2019 3791 ff.,\nwhile Guido says, \u2018Nostis enim ... totam Affricam et Europam hodie\nGrecis esse subiectam, quanta Greci multitudine militum sunt suffulti,\u2019\n&c. See below, 7340 ff.\nThe story is told by Gower with good judgement, and he freely omits\nunnecessary details, as those of the mission of Antenor to Greece. The\ndebate in Priam\u2019s parliament is shortened, and the speeches of Hector\nand Paris much improved.\n7202. The sentence is broken off and resumed in a different form: see\nnote on i. 98.\n7033*. _And that_, i.\u00a0e. \u2018And provided that.\u2019\n7105* ff. The tale is told also in the _Mirour de l\u2019Omme_, 7093-7128.\nIt is to be found in the _Gesta Romanorum_ (which however is not\nGower\u2019s source), and in various other places. Cicero tells what is\npractically the same story of Dionysius of Syracuse (_De Nat. Deorum_,\niii. 34), but the acts of sacrilege were committed by him in various\nplaces. The golden mantle was taken from the statue of Zeus at Olympia,\nand the beard from that of Aesculapius at Epidaurus, the justification\nin this latter case being that Apollo, the father of Aesculapius, was\nalways represented without a beard. Those who repeated the anecdote in\nthe Middle Ages naturally missed this point. We may note that Dyonis is\nthe name given in the _Mirour_.\n7213 ff. Cp. _Rom. de Troie_, 2779 ff.\n7235 ff. _Rom. de Troie_, 3029 ff. Gower has judiciously cut short the\narchitectural details.\n7275. _Esionam_: see note on l. 6719.\n7307. _in his yhte_, \u2018in his possession.\u2019 For the substance of these\nlines cp. _Rom. de Troie_, 2915-2950.\n7372. _schape ye_, imperative, for _schapeth_; so \u2018Sey ye\u2019 in l. 7435.\n7377. _Strong thing_, i.\u00a0e. a hard thing to bear. This is apparently a\ntranslation of the French \u2018fort,\u2019 which was very commonly used in the\nsense of \u2018difficult\u2019: see the examples in Godefroy\u2019s Dictionary,\ne.\u00a0g. \u2018forte chose est de \u00e7ou croire,\u2019 \u2018fors choses est a toi guerroier\nancontre moi.\u2019\n7390 ff. \u2018Ten men have been seen to deal with a hundred and to have had\nthe better.\u2019\n7400. _Rom. de Troie_, 3842, \u2018L\u2019autrier \u00e8s kalendes de Mai,\u2019 &c. The\nword \u2018ender\u2019 is an adjective meaning \u2018former,\u2019 originally perhaps an\nadverb. It is used only in the expressions \u2018ender day\u2019 and \u2018ender\nnight.\u2019 The combination \u2018enderday\u2019 occurs in i. 98.\n  \u2018Cascune conseilla \u00e0 mei\n  Priv\u00e9ement et en segrei,\u2019 &c.\n7451 ff. For Cassandra as the Sibyl cp. Godfrey of Viterbo, _Pantheon_,\n  \u2018Molt est isnele Renomm\u00e9e,\n  Savoir fist tost par la contr\u00e9e,\u2019 &c.\n7555 ff. The further incidents of the embarkation and of the voyage\nhome, _Rom. de Troie_, 4505-4832, are omitted.\n7576 f. Cp. _Rom. de Troie_, 4867 ff.\n7591 ff. This incident is related in the _Rom. de Troie_, 17457 ff.\nThe occasion was an anniversary celebration at the tomb of Hector, and\nthough the temple of Apollo is not actually named here by Beno\u00eet, it\nhas been previously described at large as Hector\u2019s burial place.\n7597 ff. The scene in Chaucer\u2019s _Troilus_, i. 155 ff., is well known.\nHe took it from Boccaccio.\n7612. In the treatment of Avarice Gower has departed entirely from the\nplan of fivefold division which he follows in the first three books, as\nthroughout in the _Mirour_. In the sixth book he deliberately declines\nto deal with more than two of the branches of Gule (vi. 12f.), and the\ntreatment of Lechery is also irregular.\n7651. _here tuo debat_, i.\u00a0e. the strife of those two.\n7716. _the Cote for the hod_: that is, he gets a return larger than the\namount that he gave; a different form of the expression from that which\nwe have in l. 4787.\n7719. _hors_: probably plural in both cases.\n7724. \u2018If a man will go by the safe way.\u2019\n7736 ff. This saying is not really quoted from Seneca, but from\nCaecilius Balbus, _Nug. Phil._ xi. It must have been in Chaucer\u2019s mind\nwhen he wrote \u2018Suffice unto thy good, though it be smal,\u2019 that is,\n\u2018Adapt thy life to thy worldly fortune.\u2019\n7830 f. I take this to mean, \u2018And suddenly to meet his flowers the\nsummer appears and is rich.\u2019 For the meaning of \u2018hapneth\u2019 see the\nexamples in the _New English Dictionary_.\n7838. _be war_: written as one word in F and afterwards divided by a\nstroke.\nLIB. VI.\n_Latin Verses._ i. 6. _ruit_ seems to be transitive, \u2018casts down.\u2019\ni. 7. Rather involved in order: \u2018on the lips which Bacchus intoxicates\nand which are plunged in sleep.\u2019\n4. _mystymed_, \u2018unhappily produced.\u2019 In other places, as i. 220, iii.\n2458, the word seems to mean to order or arrange wrongly. The OE.\n\u2018mist\u012bmian\u2019 means to happen amiss.\n7. _dedly_, \u2018mortal,\u2019 i.\u00a0e. subject to death.\n34. _wext_, \u2018he waxeth\u2019: for the omission of the pronoun see note on i.\n57. For the form of expression cp. i. 380, ii. 2437, and below, l. 106.\n59. _sterte_ is for \u2018stert,\u2019 pres. tense.\n70. _in vers_, that is \u2018in order.\u2019 The word \u2018vers\u2019 is given in\nGodefroy\u2019s Dictionary with the sense \u2018state,\u2019 \u2018situation\u2019; e.\u00a0g. _Rom.\nde la Rose_, 9523 ff.,\n  \u2018Malement est changies li vers,\n  Or li vient li gieus si divers,\n  Qu\u2019el ne puet ne n\u2019ose joer.\u2019\n84. _the jolif wo_: cp. i. 88, vii. 1910, and _Balades_, xii. 4, \u2018Si\nporte ades le jolif mal sanz cure.\u2019\n105. _of such a thew_, \u2018by such a habit\u2019 (i.\u00a0e. of love), to be taken\nwith \u2018dronkelew.\u2019\n144. _hovedance_, \u2018court dance\u2019: see _New Eng. Dictionary_.\n145. _the newefot_: written thus as one word in S and F: it must be\nregarded as the name of some dance.\n160. _it am noght I_: cp. Chaucer, _Leg. of G. Women_, 314, \u2018sir, hit\nam I,\u2019 _Cant. Tales_, A 1736, &c.\n188. _holde forth the lusti route_: perhaps simply, \u2018continue to be\nwith the merry company.\u2019 See \u2018forth\u2019 in the Glossary.\n218. _vernage_: the same wine that is called \u2018gernache\u2019 or \u2018garnache\u2019\nin the _Mirour de l\u2019Omme_, \u2018vernaccia\u2019 in Italian, but whether a wine\nof Italy or Greece seems uncertain.\n221. _at myn above_: see note on iv. 914.\n239. _the blanche fievere_: cp. Chaucer, _Troilus_, i. 916, with\nSkeat\u2019s note.\n249. Cp. Chaucer, _Troilus_, i. 420, \u2018For hete of cold, for cold of\nhete, I dye.\u2019\n253. _of such reles_: this seems to men \u2018of such strength,\u2019 and\n\u2018relais\u2019 perhaps has a somewhat similar sense in _Mirour_, 3021,\n  \u2018C\u2019est droit qu\u2019il sente le relais\n  De la tempeste et de l\u2019orage.\u2019\nAs in the modern \u2018relay,\u2019 the idea of ceasing or of relaxation may\nbe accompanied by the notion of fresh vigour taking the place of\nexhaustion, and so the word may stand simply for strength or freshness.\nIf this explanation is not admissible, we must suppose that \u2018reles\u2019\nmeans here the power of relaxing or dissolving.\n  \u2018C\u2019est la soif qui tous jors est ivre,\n  Yvrece qui de soif s\u2019enyvre.\u2019\n290. _liste_: perhaps pret. subjunctive; so l. 606, and \u2018leste,\u2019 357.\n296. _be the bend_, i.\u00a0e. \u2018by the band,\u2019 at his girdle.\n311 f. \u2018This for the time alleviates the pain for him who has no other\njoy.\u2019 \u2018As for the time yit\u2019 means simply \u2018for the time,\u2019 cp. ll. 738,\n321. For \u2018men\u2019 with singular verb cp. ii. 659, v. 5510, 6045, vii.\n1352, and Chaucer, _Cant. Tales_, A 149, &c.\n330 ff. Cp. viii. 2252 ff. and. _Traiti\u00e9_, xv. 2. The poet referred to\nin the margin is perhaps Homer, who is quoted in the _Rom. de la Rose_\nas authority for an arrangement somewhat similar to that described here:\n  \u2018Jupiter en toute saison\n  A sor le suel de sa maison,\n  Ce dit Omers, deus plains tonneaus;\n  Si n\u2019est viex hons ne gar\u00e7onneaus,\n  N\u2019il n\u2019est dame ne damoisele,\n  Soit vielle ou jone, laide ou bele,\n  Qui vie en ce monde re\u00e7oive,\n  Qui de ces deus tonneaus ne boive.\n  C\u2019est une taverne plani\u00e8re,\n  Dont Fortune la taverni\u00e8re\n  Trait aluine et piment en coupes\u2019 &c. 6836 ff. (ed. M\u00e9on).\nGower has applied the idea especially to the subject of love, and has\nmade Cupid the butler instead of Fortune. The basis in Homer is _Il._\nxxiv. 527 ff.,\n  \u03b4\u03bf\u03b9\u03bf\u1f76 \u03b3\u03ac\u03c1 \u03c4\u03b5 \u03c0\u03af\u03b8\u03bf\u03b9 \u03ba\u03b1\u03c4\u03b1\u03ba\u03b5\u03af\u03b1\u03c4\u03b1\u03b9 \u1f10\u03bd \u0394\u03b9\u1f78\u03c2 \u03bf\u1f54\u03b4\u03b5\u03b9, \u03ba.\u03c4.\u03bb.\n360. _trouble_ is properly an adjective, cp. v. 4160. The corrupt\nreading \u2018chere\u2019 for \u2018cler\u2019 has hitherto obscured the sense.\n399 ff. This story of Bacchus is told by Hyginus, _Poet. Astr._ ii,\nunder the heading \u2018Aries.\u2019\n437. _a riche temple._ This was the temple of Jupiter Ammon.\n439. \u2018To remind thirsty men\u2019 of the power of prayer.\n485 ff. The story is from Ovid, _Metam._ xii. 210 ff.\n502 f. _thilke tonne drouh, wherof_, &c., \u2018drew such wine for them\nthat by it,\u2019 &c. See note on i. 771 and cp. ll. 618 and 1249 of this\nbook.\n537. I do not know what authority is referred to.\n598. _unteid_, \u2018set free,\u2019 so \u2018wandering abroad.\u2019\n609. The name of this second branch of Gluttony has not been mentioned\nbefore.\n632 f. \u2018so long as he has wealth by which he may be provided with the\nmeans.\u2019 For the use of \u2018founde\u2019 cp. v. 2690 and Chaucer, _Cant. Tales_,\nC 537, \u2018How gret labour and cost is thee to fynde!\u2019 (addressing the\nbelly).\n640. _for the point of his relief_, \u2018in order to please him,\u2019 so below\n\u2018he is noght relieved,\u2019 l. 678.\n656. _toke_, subjunctive, \u2018how he should take it.\u2019\n662. After this line a couplet is inserted by Pauli from the Harleian\n  To take metes and drinkes newe,\n  For it shulde alwey eschewe.\u2019\nThe lines are nonsense and have no metre. They come originally from K,\nthe copyist of which apparently inserted them out of his own head, to\nfill up a space left by the accidental omission of two lines (645 f.)\na little above in the same column. He was making his book correspond\ncolumn for column with the copy, and therefore discovered his mistake\nwhen he reached the bottom, but did not care to draw attention to it by\ninserting what he had omitted.\n663. \u2018Physique\u2019 is apparently meant for the Physics of Aristotle, and\nsomething very like this maxim is to be found there, but the quotation,\n\u2018Consuetudo est altera natura,\u2019 is actually taken from the _Secretum\nSecretorum_ (ed. 1520, f. 21).\n664. The transposition after this line of the passage ll. 665-964,\nwhich occurs in MSS. of the second recension, is not accidental, as we\nsee by the arrangements made afterwards for fitting in the passage (l.\n1146). The object apparently was to lay down the principle \u2018Delicie\ncorporis militant aduersus animam,\u2019 illustrated by the parable of Dives\nand Lazarus, before proceeding to the discussion of \u2018Delicacie\u2019 in the\ncase of love, and this is perhaps the more logical arrangement; but the\nalteration, as it is made, involves breaking off the discussion here of\nthe ill effects of change, and resuming it after an interval of nearly\ntwo hundred lines.\n674. _Avise hem wel_, i.\u00a0e. \u2018let them take good heed.\u2019\n683. \u2018Without regard to her honour\u2019: cp. _Balades_, xxii. 4, \u2018Salvant\ntoutdis l\u2019estat de vostre honour.\u2019\n709. _abeched_, from the French \u2018abechier,\u2019 to feed, used properly\nof feeding young birds. The word \u2018refreched\u2019 is conformed to it in\nspelling.\n728. The reading of Pauli, \u2018I say I am nought gilteles,\u2019 just reverses\nthe sense. Berthelette has the text right here.\n738. _for a time yit_: cp. 311, \u2018As for the time yit,\u2019 and 893, \u2018As for\nthe while yit.\u2019\n770. \u2018Without wrinkle of any kind,\u2019 cp. _Mirour_, 10164, \u2018Car moult\nfuront de noble grein\u2019; or perhaps \u2018Without the smallest wrinkle,\u2019\n\u2018grein\u2019 being taken to stand for the smallest quantity of a thing: cp.\n778. Cp. Chaucer, _Book of the Duchess_, 939 ff.\n785. _schapthe._ For this form, which is given by S and F, cp. the word\n\u2018ssep\u00fee,\u2019 meaning \u2018creature\u2019 or \u2018form,\u2019 which occurs repeatedly in the\n_Ayenbite of Inwyt_.\n800. \u2018And if it seemed so to all others.\u2019 The person spoken of\nthroughout this passage as \u2018he,\u2019 \u2018him,\u2019 is the eye of the lover. This\nseems to itself to have sufficient sustenance by merely gazing on the\nbeloved object, and if it seemed so to all others also, that is, to the\nother senses, the eye would never cease to feed upon the sight: but\nthey, having other needs, compel it to turn away.\n809. _as thogh he faste_: the verb seems to be pret. subjunctive, as\n\u2018syhe\u2019 down below.\n817. _tireth._ This expresses the action of a falcon pulling at its\nprey: cp. Chaucer, _Troilus_, i. 787, \u2018Whos stomak foules tiren\neveremo.\u2019 The word is used in the same sense also in the _Mirour_, 7731.\n845. _mi ladi goode_, \u2018my lady\u2019s goodness.\u2019\n857. Lombard cooks were celebrated, and there was a kind of pastry\ncalled \u2018pain lumbard,\u2019 _Mirour_, 7809.\n879. The romance of Ydoine and Amadas is one of those mentioned at\nthe beginning of the _Cursor Mundi_. It has been published in the\n\u2018Collection des po\u00e8tes fran\u00e7ais du moyen \u00e2ge\u2019 (ed. Hippeau, 1863).\nAmadas is the type of the lover who remains faithful through every kind\nof trial.\n891. _a cherie feste_: cp. Prol. 454. It is an expression used for\npleasures that last but a short time: cp. Audelay\u2019s Poems (Percy Soc.\n  \u2018Hit fallus and fadys forth so doth a chere fayre\u2019\n(speaking of the glory of this world).\n908. _me lacketh_: the singular form is due perhaps to the use of the\nverb impersonally in many cases.\n961. _excede_, subjunctive, \u2018so as to go beyond reason.\u2019\n986 ff. This story furnishes a favourable example of our author\u2019s style\nand versification. It is told simply and clearly, and the verse is not\nonly smooth and easy, but carefully preserved from monotony by the\nbreaking of the couplet very frequently at the pauses: see 986, 998,\n995. We have remarked already upon Gower\u2019s fatalism, iii. 1348, &c.\nHere we may refer also to ll. 1026, 1613, 1702, for further indications\nof the same tendency.\n1059. _is overronne_, that is, \u2018has passed beyond.\u2019\n1110. _descryve_, apparently \u2018understand,\u2019 \u2018discern,\u2019 perhaps by that\nconfusion with \u2018descry\u2019 which is noted in the _New Engl. Dictionary_.\n1149 f. These two lines are omitted without authority by Pauli.\n1176. That is, though they had rendered no services for which they\nought to be so distinguished.\n1180. _sojorned_: the word is used in French especially of a horse kept\nin stable at rack and manger and refreshed for work: see _Mirour_,\nGlossary.\n1216. \u2018So that that pleasure should not escape him.\u2019\n1245. _out of feere_, \u2018without fear.\u2019\n1262. _unwar_, here \u2018unknown\u2019: cp. Chaucer, _Cant. Tales_, B 427, \u2018The\nunwar wo or harm that comth behinde.\u2019\n1295. Originally geomancy seems to have been performed, as suggested\nin this passage, by marks made in sand or earth, then by casual\ndots on paper: see the quotations under \u2018geomancy\u2019 in the _New\nEngl. Dictionary_. Gower here mentions the four recognized kinds of\ndivination, by the elements of earth, water, fire, and air.\n1306 ff. It is practically certain that Gower was acquainted with the\ntreatise ascribed to Albertus Magnus, called _Speculum Astronomiae_ or\n_De libris licitis et illicitis_ (_Alberti Magni Opera_, v. 655 ff.),\nsince he seems to follow it to a great extent not only here, but also\nin his list of early astronomers (vii. 1449 ff.). There are however\nsome things here which he must have had from other sources; for there\nis no mention in the above-mentioned treatise of \u2018Spatula,\u2019 \u2018Babilla,\u2019\n\u2018Cernes,\u2019 \u2018Honorius.\u2019\n1312. _comun rote_, that is, apparently, \u2018common custom.\u2019 The\nword \u2018rote\u2019 is used also below, l. 1457, where it appears to mean\n\u2018condition.\u2019 It must be the same as that which appears in the phrase\n\u2018by rote,\u2019 and it is difficult to believe that it can be the French\n\u2018route,\u2019 as is usually said. The rhyme here and in l. 1457, as well\nas those in Chaucer (with \u2018cote,\u2019 \u2018note\u2019), show that the \u2018o\u2019 had an\nopen sound, and this would be almost impossible from French \u2018ou.\u2019\nThe expression \u2018par routine\u2019 or \u2018par rotine\u2019 is given by Cotgrave as\nequivalent to the English \u2018by rote,\u2019 but I am not aware of any use of\nsuch an expression in French as early as the fourteenth century. Many\nof the examples of the phrase \u2018by rote\u2019 seem to have to do with singing\nor church services (cp. Chaucer, _Cant. Tales_, B 1712, _Piers Plowmans\nCrede_, 379), and Du Cange gives a quotation in which \u2018rotae\u2019 seems to\nmean \u2018chants\u2019 or \u2018hymns\u2019 (\u2018rota,\u2019 6). From such a sense as this the\nidea of a regular order of service, and thence of \u2018custom,\u2019 \u2018habit,\u2019\nmight without much difficulty arise.\n1314 ff. The following passage from the _Spec. Astronomiae_, cap. 10,\ngives most of the names and terms which occur in these lines: \u2018Ex\nlibris vero Toz Graeci est liber de stationibus ad cultum Veneris,\nqui sic incipit: _Commemoratio historiarum_ ... Ex libris autem\nSalomonis est liber de quatuor anulis, quem intitulat nominibus quatuor\ndiscipulorum suorum, qui sic incipit: _De arte eutonica et ideica_,\n&c. Et liber de nouem candariis.... Et alius paruus de sigillis ad\nd\u00e6moniacos, qui sic incipit: _Caput sigilli gendal et tanchil_.\u2019\n1316. _Razel._ \u2018Est autem unus liber magnus Razielis, qui dicitur\nliber institutionum,\u2019 &c. In MS. Ashmole 1730 there is a letter to Dr.\nRichard Napier from his nephew at Oxford, speaking of a book of Solomon\nin the University Library called _Cephar Raziel_, that is, he explains,\n\u2018Angelus magnus secreti Creatoris,\u2019 of which he proposes to make a\ncopy, having obtained means of entering the library at forbidden hours.\nAgain, in MS. Ashmole 1790 there is a description of this book.\n1320. \u2018cui adiungitur liber Beleni de horarum opere,\u2019 _Spec. Astron._\np. 661. The seal of Ghenbal is the \u2018sigillum gendal,\u2019 mentioned in the\nformer citation.\n1321 f. _thymage Of Thebith._ Thebith (or Thebit) stands for Thabet\nson of Corah, a distinguished Arabian mathematician, to whom were\nattributed certain works on astrology and magic that were current in\nLatin. Thus we find _Thebit de imaginibus_ very commonly in MSS., and\na _Liber Thebit ben Corat de tribus imaginibus magicis_ was printed in\n1559 at Frankfort. In this latter book the author says, \u2018Exercentur\nquoque hae imagines in amore vel odio, si fuerit actor earum prouidus\net sapiens in motibus coeli ad hoc utilibus.\u2019 Thebith is mentioned\nseveral times in the _Spec. Astronomiae_, e.\u00a0g. p. 662, \u2018Super istis\nimaginibus reperitur unus liber Thebith eben Chorath,\u2019 &c. We must take\n\u2018therupon\u2019 in l. 1321 to mean \u2018moreover,\u2019 for it is not to be supposed\nthat the image of Thebith was upon the seal of Ghenbal.\n1338. The \u2018Naturiens\u2019 are those who pursue the methods of astrology, as\nopposed to those who practise necromancy (\u2018nigromance\u2019) or black magic.\n1356. _He bede nevere_: see note on v. 4455.\n1359. _red_, originally written \u2018rede\u2019 in F, but the final letter was\nafterwards erased. See Introduction, p. cxiv.\n1371 f. The rhyme requires that \u2018become,\u2019 \u2018overcome\u2019 shall either be\nboth present or both preterite (subjunctive), and \u2018wonne\u2019 seems to\ndecide the matter for preterite. The only difficulty is \u2018have I\u2019 for\n\u2018hadde I\u2019 in l. 1370, the latter being required also by the sense (for\nthe reference is to the former time of youth), but not given by the\nMSS. \u2018So that I wonne\u2019 means \u2018Provided that I won.\u2019\n1391 ff. This story is from the _Roman de Troie_, 28571-28666,\n29629-30092. Guido does not differ as to the main points, but there\nare several details given by Gower from Beno\u00eet which are not found in\nGuido. In particular the ensign carried by Telegonus is mentioned by\nGuido only in telling of the dream of Ulysses. Some of the passages\nwhich tend to show that Beno\u00eet was our author\u2019s authority are noted\nbelow.\n1408. _al the strengthe of herbes_: a poem _De Viribus Herbarum_ passed\nin the Middle Ages under the name of Macer.\n1422. The mention of \u2018nedle and ston\u2019 in this connexion is a rather\ndaring anachronism, for which of course Gower is responsible.\n1424. _Cilly._ Beno\u00eet says \u2018les isles d\u2019Oloi,\u2019 and Guido \u2018in Eolidem\ninsulam,\u2019 but Sicily has been mentioned shortly before.\n1438 f. Cp. _Rom. de Troie_, 28594 ff. Guido does not mention it.\n1441. \u2018S\u2019el sot des arz, il en sot plus,\u2019 _Rom. de Troie_, 28641.\n1445 ff. Beno\u00eet says nothing of this, but the story of the adventures\nof Ulysses was to some extent matter of common knowledge in the Middle\nAges. Gower may have had it from Ovid, _Metam._ xiv. 277 ff. Guido says\nin a general way that Circe was in the habit of transforming those who\nresisted her power into beasts.\n1457. _into such a rote_, that is, \u2018into such a habit\u2019 (or\n\u2018condition\u2019): see note on l. 1312.\n1467. _toswolle bothe sides_, \u2018with both her sides swollen\u2019: cp. _Rom.\nde Troie_, 28660 f.,\n  \u2018Et si li lesse les costez\n  Toz pleins, \u00e7o quit, de vif enfant.\u2019\n1474. _understode_: subj., see note on Prol. 460.\n1481. _on of al the beste_, see note on iv. 2606.\n1513 f. _margin._ This quotation is not from Horace, but from Ovid,\n_Pont._ iv. 3. 35. Cp. _Mirour_, 10948, where the same quotation occurs\nand is attributed as here to \u2018Orace.\u2019\n1524. The form \u2018stature\u2019 is required by the metre here, and is given\nby the best MSS. of the second and third recensions. In Prol. 891,\nwhere \u2018statue\u2019 occurs, it is reduced to a monosyllable by elision, and\nso it is in Chaucer, _Cant. Tales_, A 975, 1955. The forms \u2018statura,\u2019\n\u2018stature,\u2019 are found with this sense in the Latin and French of the\ntime.\n  \u2018Et si me disoit: Hulixes\n  Saiches, ceste conjuncions,\n  Cist voloir, ceste asembloisons,\n  Que de moi et de toi desirres,\n  Ce sunt dolors et mortex ires.\u2019\nThe prediction, however, that one of the two would have his death by\nreason of their meeting comes later, 29699, whereas Guido combines the\nmaterials here much in the same way as Gower.\n1552 ff. This idea of a pennon embroidered with a device is Gower\u2019s own\nconception, constructed from the not very clear or satisfactory account\nof the matter given by his authority here and later, 29819 ff. The fact\nis that Beno\u00eet did not understand the expression used in the Latin book\n(the so-called \u2018Dictys Cretensis\u2019) which he was here following, the\npassage being probably corrupt in his copy, and consequently failed to\nmake it intelligible to his readers. The original statement (made with\nreference to the ensign carried afterwards by Telegonus) is, \u2018Ithacam\nvenit gerens manibus quoddam hastile, cui summitas marinae turturis\nosse armabatur, scilicet insigne insulae eius in qua genitus erat.\u2019 The\nmeaning apparently is that his spearhead was made of a sea-turtle\u2019s\nshell. Beno\u00eet, in recounting the vision, says that the figure which\nappeared bore upon the steel head of his lance a crown worked of the\nbone of a sea-fish,\n  \u2018Portoit une coronne ovr\u00e9e\n  D\u2019os de poisson de mer sal\u00e9e.\u2019 29687 f.\nThen afterwards, in telling of the departure of Telegonus to seek his\nfather, he says that, to show of what country he was, he bore on the\ntop of his lance the sign of a sea-fish worked like a tower,\n  \u2018En semblance de tor ovr\u00e9e.\u2019 29822.\nGuido apparently was not able to make much of this, and after saying,\nin the account of the dream, that at the top of the lance there\nappeared \u2018quedam turricula tota ex piscibus artificiose composita\u2019\n(Bodl. MS. Laud 645, with variants \u2018craticula,\u2019 MS. Add. 365,\n\u2018curricula,\u2019 printed editions), he subsequently omitted mention of the\nrecognisance.\n1561 f. _A signe it is ... Of an Empire._ Beno\u00eet has,\n  \u2018Que c\u2019iert d\u2019ampire conoissance\n  Et si aperte demostrance\n  Que por ce seroient devis,\u2019 &c. 29695 ff.,\nwhich may perhaps mean, \u2018that it was the cognisance of a kingdom and a\nsign that they should be divided.\u2019 In Guido, however, it is \u2018hoc est\nsignum impie disiunccionis\u2019 (MS. Laud 645 and printed text), or \u2018hoc\nest signum impii et disiunccionis\u2019 (MS. Add. 365).\n1603 ff. For the order of the clauses here cp. ii. 709, iv. 3520 ff.\n1636. \u2018And he made himself ready forthwith.\u2019 For the omission of the\npronoun even where the subject is changed cp. v. 3291, 4590.\n1637 ff. Cp. _Rom. de Troie_, 29824 ff. Guido says nothing about it.\n1643. That is, \u2018to avoid espial and wrong suspicions.\u2019\n  \u2018A Hulyxes, qui fut ses druz,\n  Mande par lui v. c. saluz.\u2019\nGuido says nothing about this.\n1660. _Nachaie_, a mistake for \u2018Acaie,\u2019\n  \u2018Tant qu\u2019il vint droit en Acaie\u2019;\nand this again seems to be from \u2018Ithaca.\u2019\n1685. _and welnyh ded_: cp. _Rom. de Troie_, 29906 f. Guido says only\n\u2018et ab illis est grauiter vulneratus.\u2019\n1689. Gower has judiciously reduced the number from fifteen (_Rom. de\n1696. _for wroth_, that is, \u2018by reason that he was wroth\u2019: see note on\niv. 1330. We can hardly take \u2018wroth\u2019 as a substantive.\n1701. \u2018Se il ne fust un poi guenchiz,\u2019 _Rom. de Troie_, 29939.\n1707. _With al the signe_, \u2018together with the signe,\u2019 like the French\n\u2018ove tout\u2019; cp. _Mirour_ 4 (note).\n1745 f. _Rom. de Troie_, 30022 ff. Guido omits this.\n1769 ff. For this repetition cp. 2095 ff.\n1785. The \u2018Cronique imperial\u2019 is evidently the story itself, and not\nany particular book in which it is to be found.\n1789 ff. The authority which is mainly followed by our author for this\nstory is the Anglo-Norman _Roman de toute Chevalerie_, by Eustace (or\nThomas) of Kent. The beginning of this, including all that we have to\ndo with here, has been printed by M. Paul Meyer in his book on the\nAlexander romances, \u2018Biblioth\u00e8que fran\u00e7aise du moyen \u00e2ge\u2019 vol. iv. pp.\n195-216. Gower was acquainted, however, also with the Latin _Historia\nAlexandri de Preliis_, and has made use of this in certain places, as\n(1) in the account of Philip\u2019s vision (2129-2170) where he probably\nfound the French unintelligible, and (2) in the story of the death of\nNectanabus (2289 ff.), of which the Latin authority certainly gives the\nmore satisfactory account.\nThe following are some of the points in which Gower agrees with the\n_Roman de toute Chevalerie_ against the two Latin versions of the\nstory, viz. the _Historia de Preliis_ and the _Res Gestae Alexandri_\nof Valerius: (1) the celebration by Olympias of the festival of her\nnativity, when she rides out on a white mule and is first seen by\nNectanabus, ll. 1823-1880; (2) the omission of the sealing of the\nqueen\u2019s womb by Nectanabus, this being introduced only in Philip\u2019s\nvision; (3) the question of the queen as to how she shall procure\nfurther interviews with the god, and the answer of Nectanabus, ll.\n2109 ff.; (4) the circumstances connected with the egg from which the\nserpent was hatched, ll. 2219 ff. The English metrical Romance of\nAlexander, printed by Weber, is also taken from the _Roman de toute\nChevalerie_, and consequently the details of it are for the most part\nthe same as those in Gower. It is certain, however, that Gower does\nnot follow this. It would be quite contrary to his practice to follow\nan English authority, and apart from this there are many small matters\nhere in which he agrees with the French as against the English, e.\u00a0g.\nthe name Nectanabus, which is Neptanabus in the English (Anectanabus\nin the _Hist. de Preliis_), the mention of the _nativity_ of Olympias\nas the occasion of her festival, \u2018Grant feste tint la dame de sa\nnativit\u00e9,\u2019 the use of the word \u2018artemage,\u2019 l. 1957, the incident of\nthe dragon being changed into an eagle, l. 2200; and such points of\ncorrespondence as may seem to suggest a connexion between the two\nEnglish writers, as in ll. 1844 f., 2231 f., are also to be found in\nthe French. The English alliterative Romance of Alexander follows the\n_Hist. de Preliis_, and consequently it agrees with Gower in the two\npassages which have been referred to above.\n1798. The sentence is broken off and finished in a different manner.\nSee note on i. 98, and cp. vii. 3632.\n1811. _Thre yomen_, &c. This is an addition by Gower. According to the\noriginal story Nectanabus was alone, and this would evidently be the\nbetter for his purpose.\n1828. _list._ This may be present tense, \u2018it pleases.\u2019 Loss of the\nfinal _e_ in the preterite would hardly occur except before a vowel:\nsee Introduction, p. cxv. The French original lays stress here on the\nextravagant desire that women have to display themselves.\n1831. _At after_, i.\u00a0e. \u2018After,\u2019 used especially of meals, cp. l. 1181,\nand Chaucer, _Cant. Tales_, B 1445, F 918 \u2018at after diner,\u2019 E 1921 \u2018At\nafter mete,\u2019 F 302, 1219 \u2018At after soper,\u2019 for which references, as\nfor many others elsewhere, I am indebted to Prof. Skeat\u2019s very useful\nGlossary.\n1844 f. The French has\n  \u2018E tymbres e tabours ont e leur corns corn\u00e9,\u2019 130,\nand later\n  \u2018Plus de mil damoisels ount le jur karol\u00e9, 140.\nThe English version of the second line,\n  \u2018There was maidenes carolying,\u2019\ncomes very near to Gower.\n1924. _Bot if I sihe_, \u2018unless I should see,\u2019 pret. subj.\n1943 ff. This promise is not in the French.\n1959 ff. The astrological terms in these lines are due to Gower. The\noriginal says that Nectanabus laid the image in a bed with candles\nlighted round it, bathed it in the juice of certain herbs, and said his\ncharms over it.\n  \u2018Nectanabus idunc ses karectes fina.\u2019\n2062. _putte him._ We should rather read \u2018put him\u2019 with S and F: see\nIntroduction, p. cxvi. The French romance here grotesquely represents\nNectanabus as making up a disguise for himself with a ram\u2019s head and\na dragon\u2019s tail, which he joins together with wax, \u2018e puis dedens se\nmist.\u2019 The Latin _Hist. de Preliis_ says simply that he changed himself\ninto a dragon.\n2074 ff. The French has,\n  \u2018Une pel de moton ouvec les cornes prist,\n  Une coroune d\u2019or sur les cornes assist.\u2019\nThe punctuation after \u2018tok\u2019 is that of F, but I suspect that \u2018in signe\nof his noblesse\u2019 belongs really in sense to 2076 f., and refers rather\nto the crown than to the horns, in which case we ought to set a full\nstop after \u2018bar.\u2019\n2113. _seth hire grone_, that is, in child-bed.\n2128 ff. The French romance, following Valerius in the main, gives a\nrather confused account of Philip\u2019s dream. Gower has turned from it to\nthe _Historia de Preliis_.\n2160. _Amphion._ The name apparently is got from \u2018Antifon,\u2019 which\noccurs below in connexion with the incident of the pheasant\u2019s egg.\n2182. _rampende._ The French has \u2018mult fierement rampant.\u2019\n2199 ff. The transformation into an eagle is found in Valerius and the\nFrench romance, and not in the _Hist. de Preliis_. It may be noted,\nhowever, that the picturesque description which we have here of the\neagle pruning himself and then shaking his feathers, so that the hall\nwas moved as by an earthquake, is Gower\u2019s own.\n2219 ff. The Latin accounts say that a bird, according to Valerius a\nhen, came and laid an egg in Philip\u2019s lap as he sat in his hall. The\n_Rom. de toute Chevalerie_ makes the incident take place out in the\nfields, and the bird, as here, is a pheasant. The expression used, \u2018Un\noef laissat cha\u00efr sur les curs Phelippun,\u2019 seems to mean that the egg\nwas laid in Philip\u2019s lap. There is nothing about the heat of the sun in\nthe Latin versions.\n2250 ff. These lines refer to the precautions taken by Nectanabus to\nsecure that the child shall be born precisely at the right astrological\nmoment: cp. _Rom. de toute Chevalerie_, 401-425. Gower has chosen to\nomit the details.\n2274. _Calistre_, i.\u00a0e. Callisthenes, who was reputed to be the author\nof the history of Alexander which Valerius translated.\n2299 ff. The question of Alexander and the answer of Nectanabus is\ngiven as here in the _Hist. de Preliis_. In Valerius and the French\nromance Alexander throws Nectanabus down merely in order to surprise\nhim, and the suggestion that Nectanabus knew that he should die by the\nhands of his son is not made till afterwards.\n2368. _Zorastes._ The statement here about the laughter of Zoroaster\nat his birth is ultimately derived from Pliny, _Hist. Nat._ vii. 15.\nIt is repeated by Augustine, with the addition \u2018nec ei boni aliquid\nmonstrosus risus ille portendit. Nam magicarum artium fuisse perhibetur\ninventor; quae quidem illi nec ad praesentis vitae vanam felicitatem\ncontra suos inimicos prodesse potuerunt; a Nino quippe rege Assyriorum,\ncum esset ipse Bactrianorum, bello superatus est\u2019 (_De Civ. Dei_, xxi.\n2381. \u2018Like wool which is ill spun\u2019: cp. i. 10.\n2387. _Phitonesse_, cp. iv. 1937.\n2411. _betawht To Aristotle_, \u2018delivered over to Aristotle\u2019: \u2018betawht\u2019\nis the past partic. of \u2018beteche,\u2019 which occurs afterwards, vii. 4234,\nand in Chaucer, _Cant. Tales_, B 2114, \u2018Now such a rym the devel I\nbeteche.\u2019\n2418. _Yit for a time_: to be taken as one phrase; cp. \u2018for a while\nLIB. VII.\nThe account given in the earlier part of this book of the parts of\nPhilosophy, that is, of the objects of human knowledge, represents in\nits essentials the Aristotelian system. The division into \u2018Theorique,\u2019\n\u2018Rethorique,\u2019 and \u2018Practique\u2019 is in effect the same as Aristotle\u2019s\nclassification of knowledge as Theoretical, Poetical, and Practical,\nand the further division of \u2018Theorique\u2019 into Theology, Physics, and\nMathematics, and of \u2018Practique\u2019 into Ethics, Economics, and Politics,\nis that which is made by Aristotle. The statement of Pauli and others\nthat this part of Gower\u2019s work is \u2018very likely borrowed\u2019 from the\n_Secretum Secretorum_ is absolutely unfounded. This treatise is not\nin any sense an exposition of the Aristotelian philosophy, indeed\nit is largely made up of rules for diet and regimen with medical\nprescriptions. Gower is indebted to it only in a slight degree, and\nprincipally in two places, vii. 2014-2057, the discussion of Liberality\nin a king, and 3207*-3360*, the tale of the Jew and the Pagan.\nThe most important authority, however, for the earlier part of the\nseventh book has hitherto been overlooked. It is the _Tr\u00e9sor_ of\nBrunetto Latini. This book is very largely based upon Aristotle, with\nwhose works Latini was exceptionally well acquainted, and it is from\nthis that Gower takes his classification of the sciences, though in\nregard to the place of Rhetoric he does not quite agree with Latini,\nwho brings it in under the head of \u2018Politique,\u2019 making Logic the third\nmain branch of philosophy. Gower takes from the _Tr\u00e9sor_ also many\nof his physical and geographical statements and his reference to the\ndebate on the conspiracy of Catiline. On the other hand his astronomy\nis for the most part independent of the _Tr\u00e9sor_, and so also is his\nmethod of dealing with the principles of Government, under the five\npoints of Policy. Brunetto Latini does not treat of politics generally\nso much as of the practical rules to be observed by the Podest\u00e0 of\nan Italian republic. It may be observed that Gower has drawn on the\n_Tr\u00e9sor_ also in the sketch of general history given in the Prologue\n(ll. 727-820). I refer to pages of the edition of Chabaille, 1863.\n26 ff. \u2018As to which Aristotle ... declares the \u201cintelligences\u201d under\nthree heads especially.\u2019 The meaning of \u2018intelligences\u2019 here and in l.\n176, and of \u2018intelligencias\u2019 in the margin, l. 149, seems to be nearly\nthe same as \u2018sciences,\u2019 that is to say, divisions or provinces of\nknowledge.\n155. _Algorisme._ This stands properly for the decimal system of\nnumeration, but the use of the word in the plural, l. 158, shows that\nGower did not use it in this sense only. The association of the word\n\u2018Algorismes\u2019 below with the letters _a_, _b_, _c_ (\u2018Abece\u2019) seems to\nsuggest some kind of algebraical expression, but this is perhaps due\nto a misunderstanding by Gower of the word \u2018abaque\u2019 (or \u2018abake\u2019) in\nthe _Tr\u00e9sor_, p. 6: \u2018Et de ce sont li enseignement de l\u2019abaque et de\nl\u2019augorisme.\u2019\n183 ff. \u2018Ce est la science par laquele li vii sage s\u2019esforcierent par\nsoutillece de geometrie de trover la grandeur dou ciel et de la terre,\net la hautesce entre l\u2019un et l\u2019autre.\u2019 _Tr\u00e9sor_, pp. 6, 7.\n207 ff. Cp. _Tr\u00e9sor_, p. 15, \u2018Cele matiere de quoi ces choses furent\nform\u00e9es les desvance de naissance, non mie de tens, autressi comme li\nsons est devant le chant, ... et neporquant andui sont ensemble.\u2019 Cp.\n216. _Ylem_, this is \u2018hyle\u2019 (Gr. \u1f55\u03bb\u03b7), the Aristotelian term for\nmatter. For what follows cp. _Tr\u00e9sor_, p. 105.\n245. This comparison of the movement of water within the earth to the\ncirculation of blood in the veins, is taken from the _Tr\u00e9sor_, p. 115:\n\u2018autressi comme li sangs de l\u2019ome qui s\u2019espant par ses vaines, si que\nil encherche tout le cors amont et aval.\u2019\n265 ff. This which follows about the Air seems to be partly independent\nof the _Tr\u00e9sor_, and the word \u2018periferie\u2019 is not there used. Aristotle\ndivides the atmosphere into two regions only, that of \u1f00\u03c4\u03bc\u03af\u03c2 or moist\nvapour, corresponding to the first and second periferies here, and\nthat of exhalation (\u1f00\u03bd\u03b1\u03b8\u03c5\u03bc\u03af\u03b1\u03c3\u03b9\u03c2) or fiery vapour, corresponding to the\nthird, _Meteor._ i. 3.\n283 f. \u2018According to the condition under which they take their form.\u2019\nI suppose the word \u2018intersticion\u2019 to be taken from \u2018interstitium,\u2019 as\nused with a technical sense in astrology. Albumasar, for example, says,\n\u2018Quicquid in hoc mundo nascitur et occidit ex quatuor elementis est\ncompositum, tribus interstitiis educatum, scilicet principio, medio et\nfine, quae tria in illa quatuor ducta duodecim producunt.\u2019 This is the\ncause, he says, why there are twelve signs of the zodiac, \u2018Praesunt\nsiquidem haec signa quatuor elementis eorumque tribus interstitiis.\u2019\nHe then explains that the first \u2018interstitium\u2019 of each element is that\ncondition of it which is favourable to production, growth and vigour,\nthe second that which is stationary, and the third that which tends\nto decay and corruption, so that the word is almost equivalent to\ncondition or quality. (Vincent of Beauvais, _Spec. Nat._ xv. 36.)\n302. Cp. _Tr\u00e9sor_, p. 119, \u2018mais li fors deboutemenz dou vent la\ndestraint et chace si roidement que ele fent et passe les nues et fait\ntoner et espartir.\u2019\n323 ff. _Tr\u00e9sor_, p. 120, \u2018dont aucunes gens cuident que ce soit li\ndragons ou que ce soit une estele qui chiet.\u2019 What follows about\n\u2018exhalations\u2019 is not from the _Tr\u00e9sor_.\n334. _Assub._ This word is used in Latin translations of Aristotle as\nan equivalent of \u2018stella cadens.\u2019\n339. _exalacion._ This stands for fiery vapour only, originally a\ntranslation of Aristotle\u2019s \u1f00\u03bd\u03b1\u03b8\u03c5\u03bc\u03af\u03b1\u03c3\u03b9\u03c2.\n351 ff. The names \u2018Eges\u2019 and \u2018Daaly\u2019 (l. 361), must be taken originally\nfrom Aristotle\u2019s expression \u03b4\u03b1\u03bb\u03bf\u1f76 \u03ba\u03b1\u1f76 \u03b1\u1f36\u03b3\u03b5\u03c2, which he says are names\ngiven by some people to various forms of fire in the sky, _Meteor._\ni. 4. Our author simply repeated the terms after his authorities and\nwithout understanding them. In fact, \u2018Eges\u2019 stands for the same as the\n\u2018Capra saliens\u2019 of the preceding lines.\n389. The idea of the four complexions of man, corresponding to the\nfour elements, is not due to Aristotle, but we find it in the _Tr\u00e9sor_.\nThe application to matters of love in ll. 393-440 is presumably Gower\u2019s\nown.\n405 f. Aristotle says on the contrary, \u03bf\u1f31 \u03bc\u03b5\u03bb\u03b1\u03b3\u03c7\u03bf\u03bb\u03b9\u03ba\u03bf\u1f76 \u03bf\u1f31 \u03c0\u03bb\u03b5\u1fd6\u03c3\u03c4\u03bf\u03b9\n\u03bb\u03ac\u03b3\u03bd\u03bf\u03b9 \u03b5\u1f30\u03c3\u03af\u03bd, _Probl._ 30.\n437. _To thenke._ For this use of \u2018may\u2019 with the gerund cp. ii. 510, \u2018I\nmyhte noght To soffre.\u2019\n510. \u2018While the flesh has power to act,\u2019 that is during the life of the\nbody.\n521 ff. For the geography which follows cp. _Tr\u00e9sor_, pp. 151-153.\n534. _the hevene cope_: cp. l. 1579, \u2018under the coupe of hevene,\u2019 where\nthe spelling suggests the Latin \u2018cupa,\u2019 rather than \u2018capa,\u2019 as the\norigin of the word in this common phrase. The quality of the \u2018o\u2019 in\nEurope is perhaps doubtful.\n536. _Begripeth_: used here as plural, cp. l. 1107: \u2018calleth\u2019 in l. 561\nwith \u2018men\u2019 (indef.) as the subject is not a case of the same kind.\n545. _who that rede_: subj., cp. Prol. 460.\n559. That is, presumably, double as much as either of the other two:\ncp. _Tr\u00e9sor_, p. 152, \u2018car Asie tient bien l\u2019une moiti\u00e9 de toute la\nterre.\u2019\n566. _Canahim_: a mistake for \u2018Tanaim\u2019 (or \u2018Tanain\u2019), see _Tr\u00e9sor_,\np. 152, where the extent of Asia is said to be from the mouths of the\nNile and the \u2018Tanain\u2019 (i.\u00a0e. the Don) as far as the Ocean and the\nterrestrial Paradise.\n597. Latini says that this is the explanation given by some people of\nthe tides, but he adds that the astronomers do not agree with them\n611. Aristotle does in fact make of \u03b1\u1f30\u03b8\u03ae\u03c1 a fifth element, of which the\nheaven and the heavenly bodies consist, but Gower takes this account of\nit and the name Orbis from the _Tr\u00e9sor_, p. 110, where also we find the\ncomparison to the shell of an egg.\n652 ff. \u2018Sapiens dominabitur astris,\u2019 an opinion which is developed in\nthe _Vox Clamantis_, ii. 217 ff.\n694. _Bot thorizonte_, \u2018beyond the horizon\u2019: so perhaps in the first\ntext of v. 3306, \u2018But of his lond\u2019 stood for \u2018Out of his lond.\u2019\nHowever, this use of \u2018but\u2019 is not clearly established in Southern ME.\nand perhaps the reading of the second recension, \u2018Be thorizonte,\u2019 may\nbe right. As regards sense, one is much the same as the other: neither\nis very intelligible, unless \u2018thorizonte\u2019 means the ecliptic.\n699. _thei_, that is the planets, not the signs.\n831. _is that on_, i.\u00a0e. \u2018is one,\u2019 or \u2018is the first.\u2019\n853. The sun\u2019s horses are named by Fulgentius, _Mythol._ ii, in the\nsame order as we have here, \u2018Erythreus, Act\u00e6on, Lampos, Philogeus.\u2019\nThey are said there to represent four divisions of the day, Erythreus,\nfor example, having his name from the red light of morning, and\nPhilogeus from the inclination of the sun towards the earth at evening.\nOvid gives a different set of names.\n944. \u2018In whatever degree he shall exercise his powers.\u2019\n978. _as it appendeth_, \u2018as it is fitting,\u2019 lit. \u2018as it belongs\u2019: cp.\n\u2018appent,\u2019 _Mir._ 1535.\n979. _natheles._ This word is frequently used by Gower with no sense of\nopposition, meaning \u2018moreover\u2019 or something similar: cp. i. 21, vii.\n983. It may be observed that (in spite of this reference and that in l.\n1043) our author\u2019s statements about the number and arrangement of stars\nin the constellations of the zodiac do not at all correspond with those\nin the Almagest.\n983 (margin). _produxit ad esse_, \u2018brought forth into existence\u2019: the\ninfinitive is often used as a substantive in Gower\u2019s Latin: e.\u00a0g. Prol.\n_Lat. Verses_, iv. 4, v. 6.\n989. _hot and drye._ According to the astrologers, Aries, Leo, and\nSagittarius preside over the element of fire, and are hot and dry by\nnature; Taurus, Virgo, Capricornus over that of earth, being dry and\ncold; Gemini, Libra, Aquarius preside over air, and are hot and moist;\nwhile Cancer, Scorpio, and Pisces are moist and cold, having dominion\nover water (Albumasar, cited by Vincent of Beauvais, _Spec. Nat._ xv.\n991 f. Aries and Scorpio are the \u2018houses\u2019 or \u2018mansions\u2019 of Mars, Taurus\nand Libra of Venus, Gemini and Virgo of Mercury, Cancer of the Moon,\nLeo of the Sun, Sagittarius and Pisces of Jupiter, Capricornus and\nAquarius of Saturn.\n1021. _somdiel descordant_: the hot and moist Libra is more in\naccordance with her nature: see 1111 ff.\n1036 f. This statement and the others like it below, 1073, 1089, 1127,\n1147, 1198, 1222, may be taken to indicate that the division of the\nsigns was very uncertain in our author\u2019s mind. It may be observed that\nthe usual representation of Taurus in star-maps is with his head, not\nhis tail, towards Gemini.\n1085. _the risinge_: that is to say, Virgo is the \u2018exaltation\u2019 of\nMercury, as well as one of his houses.\n1100. For the sense of \u2018applied\u2019 cp. v. 913.\n1115 f. Libra is the exaltation of Saturn.\n1135. That is to say, Scorpio is the \u2018fall\u2019 of Venus, being the sign\nopposite to one of her houses, namely Taurus.\n1155 f. Sagittarius is a house of Jupiter, and it is opposite to\nGemini, which is one of the houses of Mercury.\n1162. _The Plowed Oxe_, i.\u00a0e. the ox that has ploughed the land.\n1166. Then the swine are killed and the larder, or bacon-tub, comes\ninto use.\n1175. Capricorn is the \u2018fall\u2019 of the Moon, being opposite to her house,\nCancer, as the next sign Aquarius is that of the Sun, see l. 1190.\n1216. \u2018Piscis\u2019 is the reading of the MSS. here in text and margin, but\n\u2018Pisces\u2019 in l. 1253.\n1229 ff. That is, Pisces is a house of Jupiter and the exaltation of\nVenus.\n1239 ff. The reference is apparently to the _Introductorium_ of\nAlbumasar, but the printed editions of this give an abbreviated text\nwhich does not help us here. A fuller translation of the original may\nbe found in manuscript, e.\u00a0g. MS. Digby 194, where something more or\nless corresponding to this may be found on f. 55, but the Arabic names\nof places make it difficult to follow.\n1281 ff. This account of the fifteen stars with their herbs and stones\nis taken by Gower from a treatise called \u2018Liber Hermetis de xv stellis\net de xv lapidibus et de xv herbis, xv figuris,\u2019 &c., which may be\nfound in several manuscripts, e.\u00a0g. MSS. Ashmole 341 (f. 123) and 1471\n(f. 120 v^o): cp. l. 1437, where Hermes is mentioned as the authority.\nSome information as to the names of the stars here mentioned may be\nfound in Ideler\u2019s _Untersuchungen \u00fcber den Ursprung und die Bedeutung\nder Sternnamen_, 1809.\n1292 ff. \u2018Et scias quod stelle fixe habent fortunia et infortunia\nquemadmodum et planete\u2019 (_Lib. Herm._).\n1317. \u2018anabulla seu titimallum.\u2019\n1329. _Algol_, or Caput Algol, the Arabic \u2018Ras el-gh\u00fbl\u2019 (devil\u2019s head),\nin Perseus.\n1338. _Alhaiot_, probably for \u2018Alhaioc,\u2019 that is Capella, from the\nArabic \u2018El-\u201baij\u00fbk.\u2019\n1343. \u2018prassium seu marrubium.\u2019\n1345. _Canis maior_, \u2018Alhabor,\u2019 i.\u00a0e. Sirius.\n1356. _Canis minor_, \u2018Algomeiza,\u2019 i.\u00a0e. Procyon.\n1362. _Primerole_: in the _Liber Hermetis_ we have here \u2018solsecium,\nquam elitropiam vocant.\u2019\n1364. _Arial_, apparently \u2018Cor Leonis,\u2019 i.\u00a0e. Regulus.\n1367. _Gorgonza_: \u2018gregonza\u2019 in MS. Ash. 341.\n1375. \u2018lappacium maius.\u2019\n1378. _gret riote_: \u2018color huius niger est, faciens hominem iratum,\nanimosum et audacem et mala cogitantem et maledicentem ... et faciens\nfugere demones et congregare.\u2019\n1379 ff. \u2018Nona stella dicitur Atimet Alaazel, ... et est ex natura\nVeneris et Mercurii, et dicitur stella pulchritudinis et racionis,\u2019 &c.\nThe name \u2018Atimet Alaazel\u2019 is from the Arabic \u2018El-sim\u00e2k el-a\u201bzal,\u2019 that\nis the star which we call Spica.\n1385. _Salge_, Lat. \u2018saluia.\u2019\n1387. \u2018Decima vero stella Atimet Alrameth, et dicitur saltator, et est\nex natura Martis et Iouis.\u2019 This is the Arabic \u2018El-sim\u00e2k el-r\u00e2mih,\u2019\nwhich we call Arcturus.\n1393. _Venenas_: \u2018Vndecima stella dicitur Benenais et est postrema de\nii stellis que sunt in cauda urse maioris.\u2019 In Arabic \u2018Banat Na\u201bsh.\u2019\n1401. _Alpheta_, \u2018Elfetah,\u2019 from the Arabic \u2018El-fak\u201bah\u2019 (the beggar\u2019s\ndish), meaning the constellation which we call the Northern Crown. Here\nthe name stands for the principal star of that constellation, Gemma.\n1419. _Botercadent._ The Latin says \u2018Vultur cadens,\u2019 that is perhaps\nVega; but \u2018Botercadent\u2019 would probably be a different star, namely that\ncalled in Arabic \u2018Batn-Kaitos\u2019 or Whale\u2019s belly.\n1426. _Tail of Scorpio_: in the Latin \u2018Cauda Capricorni.\u2019\n1449 ff. These names of the chief authors of the science of astronomy\nseem to be partly taken from the treatise called _Speculum Astronomiae_\nor _De libris licitis et illicitis_, cap. ii. (_Alberti Magni Opera_,\nv. 657): cp. note on vi. 1311 ff. The passage is as follows, under\nthe heading \u2018De libris astronomicis antiquorum\u2019: \u2018Ex libris ergo qui\npost libros geometricos et arithmeticos inueniuntur apud nos scripti\nsuper his, primus tempore compositionis est liber quem edidit Nembroth\ngigas ad Iohathonem discipulum suum, qui sic incipit: _Sphaera caeli_\n&c., in quo est parum proficui et falsitates nonnullae, sed nihil\nest ibi contra fidem quod sciam. Sed quod de hac scientia vtilius\ninuenitur, est liber Ptolemaei Pheludensis, qui dicitur Graece Megasti,\nArabice Almagesti, ... quod tamen in eo diligentiae causa dictum est\nprolixe, commode restringitur ab Azarchele Hispano, qui dictus est\nAlbategni in libro suo.... Voluitque Alpetragius corrigere principia et\nsuppositiones Ptolemaei,\u2019 &c.\nIt would seem that, either owing to corruption of his text or to\nmisunderstanding, our author separated the name \u2018Megasti\u2019 from its\nconnexion with Ptolemy and the Almagest, and made of it a book called\n\u2018Megaster,\u2019 which he attributes to Nembrot.\n1461. Alfraganus was author of a book called in Latin _Rudimenta\nAstronomica_.\n1576 f. _out of herre ... entriketh_, that is, \u2018involves (this world)\nin perplexity, so that it is disordered.\u2019\n1579. _coupe of hevene_, see note on l. 534.\n1595 ff. The discussion in the Roman Senate on the fate of the\naccomplices of Catiline is here taken as a model of rhetorical\ntreatment. The idea is a happy one, but it is borrowed from the\n_Tr\u00e9sor_, where Latini, after laying down the rules of rhetoric,\nillustrates them (pp. 505-517) by a report and analysis of the speeches\nin this debate, as they are given by Sallust. The \u2018Cillenus\u2019 mentioned\nbelow is D. Junius Silanus, who as consul-designate gave his opinion\nfirst. It is tolerably evident in this passage, as it is obvious in\niv. 2647 ff., that Gower did not identify Tullius with Cicero, though\nLatini actually says, \u2018Marcus Tullius Cicero, cils meismes qui enseigne\nl\u2019art de rectorique, estoit adonques consule de Rome.\u2019\n1615 ff. Cp. _Tr\u00e9sor_, p. 509, \u2018mais Jules Cesar, qui autre chose\npensoit, se torna as covertures et as moz dorez, porce que sa matiere\nestoit contraire,\u2019 &c.\n1623. _after the lawe._ It may be observed as a matter of fact that the\nlaw was on the side of Caesar, and that this was his chief argument\nagainst the death penalty.\n1706. _Fyf pointz._ The _Secretum Secretorum_ recommends to rulers the\nvirtues of Liberality, Wisdom, Chastity, Mercy, Truth, and afterwards\nof Justice, but there is no very systematic arrangement there, nor in\ngeneral does the treatment of the subject, except partly as regards\nLiberality, resemble Gower\u2019s. It has been already observed that the\ntreatment of Politics in the _Tr\u00e9sor_ is altogether different from that\nwhich we have here.\n1783 ff. This story comes originally from 3 Esdras, ch. iii, iv. The\nnames, however, of Arpaghes and Manachaz are not found in the text of\nthat book, and the story of Alcestis, which Zorobabel tells, is of\ncourse a later addition, made no doubt by our author.\n1809. \u2018Having his mind so disposed.\u2019\n1856. _behelde_, an archaic form, used here for the rhyme.\n1884 ff. 3 Esdr. iv. 29, \u2018Videbam tamen Apemen filiam Bezacis, mirifici\nconcubinam regis, sedentem iuxta regem ad dexteram,\u2019 &c.\n1961 f. \u2018He that is true shall never rue,\u2019 or some such jingle. Cp.\nShaksp. _K. John_, v. 7,\n            \u2018Nought shall make us rue,\n  If England to herself do rest but true.\u2019\n2000. _laste_, pret. \u2018lasted\u2019: cp. Prol. 672, iv. 2315.\n2017 ff. This seems to be suggested by a passage in the _Secretum\nSecretorum_. \u2018Reges sunt quattuor. Rex largus subditis et largus sibi,\nRex auarus subditis et auarus sibi, Rex auarus sibi et largus subditis,\nRex largus sibi et auarus subditis.\u2019 This last is pronounced to be the\nworst, as the first is the best.\n2031 ff. This refers to a passage in the _Secretum Secretorum_ (ed.\n1520, f. 8), which runs thus in the printed edition: \u2018Que fuit causa\ndestructionis regni calculorum: vnde quia superfluitas expensarum\nsuperat redditus ciuitatum, et sic deficientibus redditibus et expensis\nreges extenderunt manus suas ad res et redditus aliorum. Subditi ergo\npropter iniuriam clamauerunt ad deum excelsum gloriosum, qui immittens\nventum calidum afflixit eos vehementer, et insurrexit populus contra\neos et nomina eorum penitus de terra deleuerunt.\u2019\nThis is obviously corrupt, and it is evident that \u2018calculorum\u2019 stands\nfor a proper name, which Gower read \u2018Caldeorum,\u2019 as it is in MS. Laud\n708. Other Bodleian MSS. to which I have referred give \u2018Saldeorum\u2019\n(Bodley 181), \u2018cangulorum\u2019 (Add. C. 12), \u2018singulorum \u2019 (Laud 645),\n\u2018Anglorum\u2019 (Digby 170). \u2018Nonne\u2019 is the reading of the MSS. for \u2018vnde,\u2019\nand it seems that \u2018Que fuit\u2019 &c. is also a question.\n2039. So in the _Secretum Secretorum_ (shortly before the passage\nquoted above), \u2018Debes igitur dona dare iuxta posse tuum cum mensura,\nhominibus indigentibus atque dignis.\u2019\n2050. _of ken_, here apparently \u2018of quality.\u2019\n2061 ff. The basis of this story is to be found in Seneca, _De\nBeneficiis_, v. 24, \u2018Causam dicebat apud divum Iulium ex veteranis\nquidam,\u2019 &c., but there is no question there of an advocate; the\nveteran simply gains his case by recalling his personal services.\nThe story appears in a form more like that of Gower in the _Gesta\nRomanorum_, 87 (ed. Oesterley), but the name Julius is not there\nmentioned, only \u2018Quidam imperator.\u2019 It may be observed also in general,\nthat though many stories are common to the _Gesta Romanorum_ and\nthe _Confessio Amantis_, there is no instance in which Gower can be\nproved to have used the _Gesta Romanorum_ as his authority. Indeed the\ntales are there so meagrely and badly told for the most part, that\nthere would be little temptation to turn to it if any other book were\navailable.\nSuch references as \u2018dicitur in gestis Romanorum\u2019 are not to this book\nbut to Roman History.\nHoccleve tells this story much as we have it here, in his _Regement of\nPrinces_, 3270 ff., e.\u00a0g.\n  \u2018Han ye forgote how scharp it with yow ferde,\n  Whan ye were in the werres of Asie?\n  Maffeith, your lif stood there in jupartie;\n    And advocat ne sente I non to yow,\n  But myself put in prees and for yow faght,\u2019 &c.\n2115 ff. This anecdote is perhaps taken from the _Tr\u00e9sor_, where it\noccurs more appropriately as an example of hypocritical excuses for\nnot giving, \u2018Li Maistres dit: Apr\u00e8s te garde de malicieus engin de\nescondire, si comme fist le rois Antigonus, qui dist \u00e0 un menestrier\nqui li demandoit un besant, que il demandoit plus que \u00e0 lui n\u2019aferoit;\net quant il li demanda un denier, il dist que rois ne devoit pas si\npovrement doner. Ci ot malicieus escondit; car il li pooit bien doner\nun besant, porce que il estoit rois, ou un denier, porce que il estoit\nmenestrel. Mais Alixandres le fist mieulx; car quant il dona une cit\u00e9\n\u00e0 un home, cil li dist que il estoit de trop has afaire \u00e0 avoir cit\u00e9;\nAlixandres li respondit: Je ne pren pas garde quel chose tu dois avoir,\nmais quel chose je doi doner\u2019 (p. 412). This may serve as a rather\nfavourable example of Latini\u2019s style.\n2132. _is in manere_: cp. l. 4344. It seems to mean that the virtue of\ngiving depends on the measure with which it is done: cp. _Praise of\nPeace_, 53.\n2194. _holden up his oil_: cp. l. 2584, \u2018To bere up oil.\u2019 The only\nother instance which I can quote of this expression is from Trevisa\u2019s\ntranslation of the _Polychronicon_ (Rolls\u2019 Series, vol. iii. p. 447, a\nreference which I owe to Dr. Murray), \u2018There Alisaundre gan to boste\n... and a greet deel of hem that were at the feste hilde up the kynges\noyl.\u2019 (In the Latin, magna convivantium parte assentiente.\u2019) In all\nthese cases it is used of flatterers, and \u2018oil\u2019 seems to stand in this\nphrase for \u2018pride\u2019 or \u2018vainglory.\u2019 I am disposed to think it is simply\nthe French \u2018oil,\u2019 meaning \u2018eye,\u2019 and getting its present sense from\nsuch Biblical expressions as \u2018oculi sublimium deprimentur,\u2019 \u2018oculos\nsuperborum humiliabis,\u2019 \u2018oculos sublimes, linguam mendacem\u2019; but I can\nquote no examples of this meaning in French.\n2217 ff. This story is based originally on an anecdote told by Valerius\nMaximus: \u2018Idem Syracusis, cum holera ei lavanti Aristippus dixisset,\nSi Dionysium adulari velles, ista non esses, Immo, inquit, si tu ista\nesse velles, non adularere Dionysium\u2019 (_Mem._ iv. 3). It has been\nrepeated often in a short form.\n2268. _the worldes crok_, that is, the crooked way of the world. See\nthe quotations in the _New Engl. Dictionary_ under \u2018crook,\u2019 12.\n2279. _joutes_: see Godefroy\u2019s Dictionary, where an instance is quoted\nof the use of this word in a French version of this very story.\n2302. F punctuates after \u2018pyke,\u2019 and no doubt rightly so. The word\n\u2018trewely\u2019 corresponds to the Latin \u2018certe\u2019 in the margin above.\n2355 ff. The Roman Triumph as here related was a commonplace of\npreachers and moralists, cp. Bromyard, _Summa Praedicantium_, T. v. 36,\n\u2018Triumphus enim secundum Isidorum dicitur a tribus: quia triumphator\nRomanus cum victoria versus civitatem veniens tres honores habere\ndebuit,\u2019 &c. So l. 2366, \u2018Of treble honour he was certein.\u2019 It is also\nin the _Gesta Romanorum_, 30 (ed. Oesterley), but from neither of these\ncould Gower have got his \u2018Notheos\u2019 (for \u0393\u03bd\u1ff6\u03b8\u03b9 \u03c3\u03b5\u03b1\u03c5\u03c4\u03cc\u03bd).\n2416 ff. This custom is spoken of in Hoccleve\u2019s _Regement of Princes_\nwith a marginal reference to the _Vita Iohannis Eleemosynarii_, where\nit is in fact mentioned (Migne, _Patrol._, vol. 73, p. 354).\n2527 ff. From 1 Kings xxii. It will be seen that the story is told\nrather freely as regards order of events, as if from memory.\n2531 (margin). _organizate_, used in a musical sense.\n2553. _Godelie_: the person meant is Athaliah.\n2584. _bere up oil_: see note on l. 2194.\n2660. _astraied._ See _New Engl. Dict._, under \u2018astray,\u2019 _verb_ and\n_adv._\n2698 (margin). No manuscript here gives the reading \u2018regiminis,\u2019 so far\nas I know; but it is required by the sense, and the reading \u2018regis\u2019\nmight easily arise from the abbreviation of \u2018regiminis,\u2019 as we find it\nin some MSS. at l. 3106 (margin). Note that S is defective here, and J,\nAd, K omit the Latin margin. \u0394 attempts an emendation.\n2726 f. _lete Of wrong to don_, i.\u00a0e. \u2018abstain from doing wrong.\u2019\n2765 ff. From Godfrey of Viterbo (in _Monum. Germ. Hist._ xxii.\np. 169), \u2018Quando voluit rectores dare provinciis ... nomina eorum\nexaminabat in populo, dicens: Si quis habet crimen contra eos, dicat et\nprobet,\u2019 &c. This passage is not contained in the earlier redactions\nof the _Pantheon_, and consequently we may conclude that Gower\u2019s copy\nwas one which contained the later additions: cp. notes on 4181 ff. and\nviii. 271 ff.\n2771. _his name_, that is, his reputation: cp. 2774.\n2780. _stod ... upon_, \u2018rested upon,\u2019 \u2018was guided by.\u2019\n2783 ff. The saying by which this story is characterized, \u2018malle\nlocupletibus imperare quam ipsum fieri locupletem,\u2019 is more properly\nattributed to M\u2019. Curius Dentatus (Valerius Maximus, _Mem._ iv. 3. 5):\nbut Fabricius also rejected gifts sent him by the Samnites.\n2810. _bothe_: apparently both the men and their possessions.\n2833 ff. This is probably Conrad II, of whom Godfrey of Viterbo says\n\u2018nulli violatori pacis parcebat.\u2019\n2845 ff. Originally taken from Valerius Maximus, who tells it,\nhowever, with reference to Charondas, the supposed legislator of Thurii\n2864. _sete_: apparently a strong past participle formed from \u2018sette\u2019\nby confusion with \u2018sitte \u2018: cp. \u2018upsete\u2019 rhyming with \u2018misgete,\u2019 viii.\n2883. _of dawe_: equivalent to \u2018of this lif,\u2019 iv. 3414.\n2889 ff. This is a story which we find very often repeated (originally\nfrom Herodotus), e.\u00a0g. Valerius Maximus, _Mem._ vi. 3, _Gesta\nRomanorum_, 29 (without mention of Cambyses by name), Hoccleve\u2019s\n_Regement of Princes_, &c. In \u0394 we find added to the marginal Latin,\n  \u2018vnde versus,\n  Sede sedens ista iudex inflexibilis sta,\n  Sit tibi lucerna lux, lex, pellisque paterna,\n  Qua resides natus pro patre sponte datus.\n  A manibus reuoces munus, ab aure preces.\u2019\nIt would seem that the last line should stand as the second.\n2902. _Avise him_, \u2018Let him consider.\u2019\n_flitte_, \u2018turn aside,\u2019 cp. iv. 214; but also intransitive, v. 7076.\n2917 ff. Another often repeated story. The _Gesta Romanorum_ has it\n(169) with a reference to Trogus Pompeius (that is Justin, _Epit._ iii.\n3). Gower makes the city Athens instead of Sparta (cp. 3089), and the\ngod Mercury instead of Apollo.\n3054 ff. This list of legislators is from the _Tr\u00e9sor_, p. 24, but the\ntext which our author used seems to have been corrupt. The passage\nruns thus in the printed edition: \u2018Moyses fu li premiers qui bailla la\nloi as Hebreus; et li rois Foroneus fu li premiers qui la bailla as\nGrezois; Mercures as Egypciens, et Solon \u00e0 cels de Athenes; Ligurgus as\nTroyens; Numa Pompilius, qui regna apr\u00e8s Romulus en Rome, et puis ses\nfilz, bailla et fist lois as Romains premierement,\u2019 &c. If we suppose\n\u2018Solon\u2019 to have been omitted in the MS., the passage might read (with\nchanges of punctuation) nearly as we have it in Gower.\n3092. _on the beste Above alle other_: cp. iv. 2606, &c.\n3137 ff. Cp. _Mirour de l\u2019Omme_, 13921, and see also ii. 3204 ff.\n(margin).\n3144. _Troian_: so given in all MSS. for \u2018Traian.\u2019 So also in the\n_Mirour_, 22168, and in Godfrey of Viterbo, _Spec. Reg._ ii. 14 (_Mon.\nGerm. Hist._ xxii. p. 74).\n3181 ff. Valerius Maximus, _Mem._ v. 6: but he does not mention the\nDorians as the enemy against whom Codrus fought. However, the story was\na common one: cp. _Gesta Romanorum_, 41.\n3201. _lemes_: cp. Chaucer, _Cant. Tales_, A 3886.\n3149* f. The reference is to the Epistle of St. James ii. 13, \u2018Iudicium\nenim sine misericordia illi qui non fecit misericordiam.\u2019\n3157*. That is, \u2018Blessed are the merciful, for they shall obtain mercy.\u2019\n3161* f. Cp. _Mirour de l\u2019Omme_, 13918 ff., where the same is quoted.\n3163* ff. Quoted also in the _Mirour_, 13925 ff.,and there also\nattributed to Tullius, but I cannot give the reference.\n3210. _drawe_: the change to subjunctive marks this sentence as really\nconditional.\n3215 ff. Valerius Maximus, _Mem._ v. 1. 9.\n3217. _in jeupartie_, i.\u00a0e. equally balanced, the result uncertain.\n3267 ff. Justinian II is described by Gibbon as a cruel tyrant, whose\ndeposition by Leontius was fully deserved, and who, when restored by\nthe help of Terbelis, took a ferocious vengeance on his opponents:\n\u2018during the six years of his new reign, he considered the axe, the\ncord, and the rack as the only instruments of royalty.\u2019 Nothing\napparently could be less appropriate than the epithet \u2018pietous,\u2019 which\nGower bestows upon him.\n3295 ff. This again was a very common story: cp. _Gesta Romanorum_,\n48 (ed. Oesterley). Hoccleve tells it with a reference to Orosius,\n_Regement of Princes_, 3004 ff. Gower probably had it from Godfrey of\nViterbo, _Pantheon_, p. 181 (ed. 1584), where Berillus is given for\nPerillus, as in our text. He takes \u2018Phalaris Siculus\u2019 as the tyrant\u2019s\nname, and shortens it to Siculus.\n3302. I take the preceding three lines as a parenthesis, and this as\nfollowing l. 3298.\n3341. \u2018Dionys\u2019 is a mistake for Diomede, or rather Diomedes is confused\nwith the tyrant Dionysius.\n3355 ff. Cp. Ovid, _Metam._ i. 221 ff.\n3359. _With othre men_, i.\u00a0e. \u2018by other men\u2019: cp. viii. 2553.\n3387 ff. This characteristic of the lion is mentioned by Brunetto\nLatini, _Tr\u00e9sor_, p. 224.\n3417 ff. This story is told much as it appears in Justin, _Epit._ i.\n8, and Orosius, _Hist._ ii. 7, but the name Spertachus (Spartachus) is\napparently from Peter Comestor (Migne, _Patrol._. vol. 198, p. 1471),\nwho gives this as the name of Cyrus in his boyhood. The same authority\nmay have supplied the name \u2018Marsagete,\u2019 for the histories named above\ncall Thamyris only \u2018queen of the Scythians\u2019; but Comestor omits the\ndetails of the story.\n3207* ff. The tale of the Jew and the Pagan is from the _Secretum\nSecretorum_, where it is told as a warning against trusting those who\nare not of our faith. The differences are mainly as follows. No names\nof places are mentioned in the original; the \u2018pagan\u2019 is called \u2018magus\norientalis,\u2019 and he rides a mule: the Jew is without provisions, and\nthe Magian feeds him as well as allowing him to ride: the Jew is\nfound not dead but thrown from the mule, with a broken leg and other\ninjuries--there is no mention of a lion except in the entreaties of\nthe Magian, \u2018noli me derelinquere in deserto, ne forte interficiar a\nleonibus.\u2019 The Magian is about to leave him to die, but the Jew pleads\nthat he has acted only in accordance with his own law, and again\nappeals to the Magian to show him the mercy which his religion enjoins.\nFinally the Magian carries him away and delivers him safely to his own\npeople. Probably our author thought that this form of the story unduly\nsacrificed justice to mercy, and therefore he killed his Jew outright.\n3342* ff. Note the subjunctive after \u2018who (that)\u2019 here and in ll. 3349,\n3355: see note on Prol. 460.\n3418. The name \u2018Spertachus\u2019 is given in full by F in the Latin summary,\nl. 3426 (margin). In the English text the first syllable is abbreviated\nin most copies, but A has \u2018Spartachus\u2019 and H\u2083 \u2018Spertachus.\u2019\n3539. _Pite feigned_: cp. l. 3835.\n3581. The reference should be to Juvenal, _Sat._ viii. 269 ff.,\n  \u2018Malo pater tibi sit Thersites, dummodo tu sis\n  Aeacidae similis, Vulcaniaque arma capessas,\n  Quam te Thersitae similem genuisset Achilles.\u2019\nGower has here taken the point out of the quotation to a great extent,\nbut it occurs in the _Mirour_, 23371 ff., in its proper form, though\nwith the same false reference.\n3627 ff. From the Book of Judges, ch. vii.\n3632. For the anacoluthon cp. iv. 3201, vi. 1798, and note on i. 98.\n3639. The reading of the second recension, \u2018hem,\u2019 seems clearly to be\nright here: \u2018against those who would assail them.\u2019\n3640 ff. The meaning apparently is that each single division of the\nthree which the enemy had was twice as large as Gideon\u2019s whole army.\nThe original text says nothing of the kind.\n3752. _per compaignie_, \u2018together.\u2019\n3820 ff. 1 Samuel xv.\n3860 ff. 1 Kings ii.\n3877. _natheles_, \u2018moreover\u2019: cp. 4242 and note on Prol. 39.\n3884. _that_, for \u2018to that\u2019: cp. Prol. 122.\n3891 ff. 1 Kings iii.\n4011. _propre_, i.\u00a0e. \u2018in himself.\u2019\n4027 ff. 1 Kings xii.\n4144. _can ... mai_, used in their original senses, the one implying\nknowledge and the other active power.\n4181 ff. The person meant is Antoninus Pius, of whom his biographer\nCapitolinus says that he loved peace \u2018eousque ut Scipionis sententiam\nfrequentarit, qua ille dicebat, malle se unum civem servare quam mille\nhostes occidere\u2019 (_Hist. August._ ed. 1620, p. 20). Godfrey of Viterbo,\nin the text given by Waitz (_Mon. Germ. Hist._ xxii. pp. 75, 163),\nregularly calls him Antonius, and probably Gower had the saying from\nthis source. It is one of the later additions to the _Pantheon_: cp.\nnote on 2765 ff.\n4195. _is due To Pite._ This seems to mean \u2018is bound by duty\u2019 to show\nmercy.\n4228. _His trouthe plight_, \u2018the engagement of his faith.\u2019 Here we have\nthe word \u2018plight\u2019 from OE. \u2018pliht,\u2019 to be distinguished from \u2018plit.\u2019\n4245. _hihe_: note the definite form after the possessive genitive, as\nafter a possessive pronoun.\n4284. \u2018And even if it should chance that he obtained any friendliness\nfrom her.\u2019 For the use of \u2018compainie\u2019 cp. v. 4558.\n4335. _Barbarus_: more properly Arbaces, but \u2018Barbatus\u2019 in the\n4361 ff. Cp. Justin, _Epit._ i. 7, where however the expedient is said\nto have been used (as related by Herodotus) after Cyrus had put down a\nrevolt.\n4406 ff. Numbers xxv.\n4408. _Amalech_: Balak is meant.\n4464 ff. This means apparently that the later time of life will be as a\ndark night which is not illuminated by any sunshine of dawn; but it is\nnot very clearly expressed.\n4469 ff. 1 Kings xi.\n4515. That is, \u2018Ahijah the Shilonite,\u2019 called \u2018Ahias Silonites\u2019 in the\nLatin version.\n4559 ff. (margin). The quotation is from the _Secretum Secretorum_:\n\u2018O summe rex, studeas modis omnibus custodire et retinere calorem\nnaturalem\u2019 (ed. 1520, f. 25 v^{o}).\n4574 f. Caracalla, son of Severus, is here meant. His name was Aurelius\nAntoninus, and he is called Aurelius Antonius in the _Pantheon_ (_Mon.\nGerm. Hist._ xxii. p. 166). Caracalla is called by Orosius \u2018omnibus\nhominibus libidine intemperantior, qui etiam novercam suam Iuliam\nuxorem duxerit\u2019 (_Hist._ vii. 18), and this character of him is\nrepeated in the _Pantheon_.\n4593 ff. This story is from Ovid, _Fasti_, ii. 687-720. Gower\u2019s\nrendering of it is remarkable for ease and simplicity of style: see\n4598. Neither Aruns nor Sextus is mentioned by name in Ovid, who speaks\nonly of \u2018Tarquinius iuvenis.\u2019 Gower gives to Aruns the place of Sextus\nthroughout this and the following story.\n4623. _schette_, intransitive, equivalent to \u2018were shut\u2019: cp. iii. 1453.\n4701 ff. The sacrifice at which this portent occurred is here brought\ninto connexion with the capture of Gabii, a construction which is not\nunnaturally suggested by Ovid\u2019s abrupt transition, l. 711.\n  \u2018Consulitur Phoebus. Sors est ita reddita: Matri\n    Qui dederit princeps oscula, victor erit.\u2019 _Fasti_, ii. 713 f.\nOvid means that a message was sent to Delphi; but our author\nunderstands it differently.\n4739 f. \u2018Creditus offenso procubuisse pede\u2019 (720).\n4754 ff. This again is from Ovid, where it occurs as a continuation of\nthe last story, _Fasti_, 721-852. Chaucer, who tells this story in the\n_Legend of G. Women_, 1680 ff., also follows Ovid, and more closely\n4757. _unskilfully_, that is, \u2018unjustly,\u2019 without due \u2018skile\u2019 or reason.\n4778 ff. \u2018Non opus est verbis, credite rebus, ait\u2019 (734).\n4805 f. This is derived from a misunderstanding of _Fasti_, ii. 785,\n  \u2018Accipit aerata iuvenem Collatia porta.\u2019\nCp. l. 4911 below. Both Chaucer and Gower make the tragedy occur at\nRome, though Chaucer professes to have Livy before him.\n4902. \u2018audentes forsve deusve iuvat.\u2019\n4937. _To hire_: cp. v. 5724. It means here much the same as \u2018by her.\u2019\n5062. _sche myhte it noght_, \u2018sche could not help it.\u2019\n    \u2018Illa iacens ad verba oculos sine lumine mouit,\n      Visaque concussa dicta probare coma.\u2019 _Fasti_, ii. 845 f.\n5093 ff. This latter part is added from other sources, perhaps from\nLivy.\n5131 ff. Chaucer tells the story of Virginia as the Tale of the\nDoctor of Physic, professing to follow Livy, but actually taking his\nmaterials chiefly from the _Roman de la Rose_, 5613 ff., from which he\ntranscribes also the reference to \u2018Titus Livius.\u2019 His story differs\nfrom that of Livy in many respects, and the changes are not at all\nfor the better. For example, Chaucer does not mention the absence of\nVirginius in the camp, and he makes him kill his daughter at home and\ncarry her head to Appius. Gower follows Livy, or some account drawn\nfrom Livy, without material alteration. It may be observed that Chaucer\n(following the _Rom. de la Rose_) uses the name \u2018Apius\u2019 alone for the\njudge, and \u2018Claudius\u2019 for the dependent, while Gower names them more\ncorrectly \u2018Apius Claudius\u2019 and \u2018Marchus Claudius.\u2019 On the subject\ngenerally reference may be made to Rumbaur\u2019s dissertation, _Geschichte\nvon Appius und Virginia in der engl. Litteratur_, Breslau, 1890.\n5136. _Livius Virginius_, a mistake for \u2018Lucius Virginius.\u2019\n5151. _Ilicius_, that is, Icilius.\n5209. _til that he come_, \u2018till he should come,\u2019 the verb being pret.\nsubjunctive.\n5254 ff. The sentence is irregular in construction, but intelligible\nand vigorous: \u2018but as to that command, like the hunted wild boar, who\nwhen he feels the hounds hard upon him, throws them off on both sides\nand goes his way, so (we may say) this knight,\u2019 &c. The simile is due\nto Gower.\n5261. _kepte_, \u2018waited for.\u2019\n5307 ff. From the Book of Tobit, ch. vi-viii. The moral of the story is\ngiven by vi. 17, where Raphael says to Tobias, \u2018Hi namque qui coniugium\nita suscipiunt, ut Deum a se et a sua mente excludant, et suae libidini\nita vacent sicut equus et mulus, quibus non est intellectus, habet\npotestatem daemonium super eos.\u2019 This, however, is absent from the\nEnglish version (which follows the LXX), as are also the precepts\nwhich follow, about nights to be spent in prayer by the newly married\ncouple. The same is the case with the five precepts given to Sara by\nher parents, which are mentioned in the _Mirour_, 17701 ff.\n5390. This line, written in F as follows,\n  \u2018Hov trewe \u00b7 hou large \u00b7 hou ioust \u00b7 hov chaste,\u2019\nis enough to show that _v_ and _u_ are used indifferently in this kind\nof position: cp. mov\u00fee: cou\u00fee, 5285 f.\n5408. _Do wey_, \u2018Have done\u2019: see _New English Dictionary_, \u2018do,\u2019 52.\nLIB. VIII.\nWe may suppose that our author had some embarrassment as regards the\nsubject of his eighth book. It should properly have dealt with the\nseventh Deadly Sin and its various branches, that is, as the _Mirour de\nl\u2019Omme_ gives them, \u2018Fornicacioun,\u2019 \u2018Stupre,\u2019 \u2018Avolterie,\u2019 \u2018Incest,\u2019\n\u2018Foldelit.\u2019 Nearly all of these subjects, however, have already been\ntreated of more or less fully, either in the fifth book, where branches\nof Avarice are spoken of with reference to the case of love, or in the\nseventh, under the head of Chastity as a point of Policy. Even the\nauthor\u2019s commendation of Virginity, which might well have been reserved\nfor this place, and which would have been rather less incongruous at\nthe end than in the middle of the shrift, has already been set forth\nin the fifth book. There remained only Incest, and of this unpromising\nsubject he has made the best he could, first tracing out the gradual\ndevelopment of the moral (or rather the ecclesiastical) law with regard\nto it, and then making it an excuse for the Tale of Apollonius (or\nAppolinus) of Tyre, which extends over the larger half of the book. The\nlast thousand lines or so are occupied with the conclusion of the whole\npoem.\n36. _upon his grace_, that is, free for him to bestow on whom he would.\n44. Raphael is not named in Genesis.\n48. _Metodre_, that is, Methodius, in whose _Revelationes_ it is\nwritten, \u2018Sciendum namque est, exeuntes Adam et Evam de Paradiso\nvirgines fuisse,\u2019 so that \u2018Into the world\u2019 in l. 53 must mean from\nParadise into the outer world.\n62 ff. This is not found in Genesis, only \u2018genuitque filios et filias,\u2019\nbut Methodius says that the sisters of Cain and Abel were Calmana and\nDebora.\n110. For the hiatus cp. _Mirour_, 12241,\n  \u2018De Isa\u00e4k auci je lis.\u2019\n158. _ne yit religion._ The seduction of one who was a professed member\nof a religious order was usually accounted to be incest: cp. _Mirour_,\n9085 ff. and l. 175 below.\n170. \u2018I keep no such booth (or stall) at the fair,\u2019 that is, \u2018I do no\nsuch trade.\u2019\n244. _upsete_: see Introduction, p. cxix, and cp. vii. 2864.\n271 ff. Gower tells us here that he finds the story in the _Pantheon_.\nThat is true, no doubt: it is told there in the peculiar kind of verse\nwith which Godfrey of Viterbo diversified his chronicle, and a most\nuseful text of this particular story, showing the differences of three\nredactions, is given by S. Singer in his _Apollonius von Tyrus_, Halle,\n1895, pp. 153-177. There is ample evidence that Gower was acquainted\nwith the _Pantheon_, but it is not the case that he followed it in this\nstory, as has been too readily assumed. Godfrey tells the tale in a\nmuch abbreviated form, and Gower unquestionably followed mainly the\nLatin prose narrative which was commonly current, though he thought\nthe _Pantheon_, as a grave historical authority, more fit to be cited.\nThe very first sentence, with its reference, \u2018as seith the bok,\u2019 is\nenough to indicate this, but a few more points may be mentioned here in\nwhich the story of the _Pantheon_ differs from Gower and from the prose\n_Historia Apollonii Tyrii_. (1) Godfrey of Viterbo does not say what\nwas the problem proposed by Antiochus, nor does he mention the period\nof thirty days. (2) He gives no details of the flight of Apollonius or\nof the mourning of his people, and he does not mention the incident of\nTaliart (or Thaliarchus). (3) The name Pentapolim is not introduced.\n(4) There is no mention in the _Pantheon_ of the wooing of the daughter\nof Archistrates by three princes (or nobles) or of the bills which\nthey wrote. (5) There is no mention of the nurse Lichorida being taken\nwith Apollonius and his wife on shipboard, of the master of the ship\ninsisting that the corpse should be thrown into the sea, or of the name\nof the physician, Cerimon. (6) The _Pantheon_ says nothing of the vow\nof Apollonius in ll. 1301-1306. (7) The name Theophilus is not given.\n(8) There is no mention of the tomb of Thaise (or Tharsia) being shown\nto Apollonius. (9) In the _Pantheon_ the punishment of Strangulio and\nDionysia precedes the visit to Ephesus, and there is no mention of the\ndream which caused Apollonius to sail to Ephesus.\nThere are indeed some points in which Gower agrees with the _Pantheon_\nagainst the _Historia_, for example in making the princess ask for\nApollonius as her teacher on the very night of the banquet instead\nof the next morning, and in representing that Apollonius went to his\nkingdom after leaving his daughter at Tharsis (cp. E. Klebs, _Die\nErz\u00e4hlung von Apollonius aus Tyrus_, Berlin, 1899). Perhaps however\nthe most marked correspondence is where Gower makes the wife of\nApollonius \u2018Abbesse\u2019 of Diana\u2019s temple (l. 1849), which is evidently\nfrom Godfrey\u2019s line, \u2018Sic apud Ephesios velut abbatissa moratur\u2019: cp.\nalso l. 1194 \u2018warmed ofte.\u2019 These are both among the later additions to\nthe _Pantheon_, and apparently were overlooked by Singer and Klebs when\nthey pronounced that Gower probably knew only the earlier redaction:\ncp. notes on vii. 2765, 4181.\nThe Latin prose narrative has been printed in _Welseri Opera_, ed.\n1682, pp. 681-704, and also in the Teubner series (ed. Riese, 1871,\n1893). It is a translation from a Greek original, as is sufficiently\nindicated by the Greek words that occur in it, and by the Greek customs\nwhich it refers to or presupposes. Gower agrees with it pretty closely,\nbut the story is not improved in his hands. It loses, of course, the\nGreek characteristics of which we have spoken, and several of the\nincidents are related by Gower in a less effective manner than in\nthe original. For example, in the scene near the beginning between\nAntiochus and Apollonius, the king asks, \u2018Nosti nuptiarum conditionem?\u2019\nand the young man replies, \u2018Novi et ad portam vidi,\u2019 to which there is\nnothing corresponding in Gower. Again, at a later stage of the story,\nwhen the three young nobles send in their proposals to the daughter\nof Archistrates, the original story makes her reply in a note which\ndeclares that she will marry only \u2018the ship-wrecked man.\u2019 The king\ninnocently inquires of the three young men which of them has suffered\nshipwreck, and finally hands the note to Apollonius to see if he can\nmake anything of it. This is much better managed than by Gower. On the\nother hand our author has done well in dispensing with the rudeness and\nboastfulness of Apollonius on the occasion when the king\u2019s daughter\nplays the harp at the feast, and also in modifying the scenes at\nthe brothel and excluding Athenagoras from taking part in them. The\nquotations given in the following notes are made from the Bodleian MS.\nLaud 247, a good copy of the twelfth century, which has a form of text\nmore nearly corresponding to that which Gower used than that of any\nof the printed editions, and by means of which we can account for the\nnames Thaise and Philotenne.\nIt can hardly be necessary to observe that the play of _Pericles,\nPrince of Tyre_, had another source besides Gower, and especially as\nregards its fourth and fifth acts. Marina is waylaid while going to\nvisit the tomb of her old nurse, as in the original story, the scene\nof the pirates agrees more nearly with the original than with Gower,\nLysimachus plays a part very like that which Gower took away from\nAthenagoras, and the scene between Cleon and Dionyza (iv. 4) seems to\nbe suggested by the original. The story was current in English prose,\nas is well known.\n386. _And seileth_: cp. v. 3291 and note.\n395. _he moste_, \u2018that he might,\u2019 \u2018ut sibi liceret,\u2019 a common use\nof the word in older English (see examples in Bosworth and Toller\u2019s\nDictionary).\n405 ff. (margin). The riddle as given in the Laud MS. is, \u2018Scelere\nuehor. Materna carne uescor. Quero patrem meum matris mee uirum uxoris\nmee filiam, nec inuenio.\u2019 Most copies have \u2018fratrem meum\u2019 for \u2018patrem\nmeum,\u2019 but Gower agrees with the Laud MS. I do not attempt a solution\nof it beyond that of Apollonius, which is, \u2018Quod dixisti scelere uehor,\nnon es mentitus, ad te ipsum respice. Et quod dixisti materna carne\nuescor, filiam tuam intuere.\u2019\n484. _the Stwes._ For the spelling cp. \u2018Jwes,\u2019 v. 1713, 1808.\n536. This is by no means in accordance with the original. Antiochus\nexclaims on hearing of the flight of Apollonius, \u2018Fugere modo quidem\npotest, effugere autem quandoque me minime poterit,\u2019 and at once issues\nan edict, \u2018Quicunque mihi Apollonium contemptorem regni mei uiuum\nadduxerit, quinquaginta talenta auri a me dabuntur ei: qui uero caput\neius mihi optulerit, talentorum c. receptor erit\u2019 (f. 205 v^o), and he\ncauses search to be made after him both by land and sea. The change\nmade by Gower is not a happy one, for it takes away the motive for the\nflight from Tarsus, where Apollonius heard of this proscription.\n542 ff. In the original Apollonius meets \u2018Hellanicus\u2019 at once on\nlanding, and is informed by him of the proscription. He makes an offer\nto Strangulio to sell his wheat at cost price to the citizens, if they\nwill conceal his presence among them. The money which he receives as\nthe price of the wheat is expended by him in public benefits to the\nstate, and the citizens set up a statue of him standing in a two-horse\nchariot (biga), his right hand holding forth corn and his left foot\nresting upon a bushel measure.\n603. _ferketh_, \u2018conveys,\u2019 from OE. \u2018fercian\u2019: cp. Anglo-Saxon Chron.\n1009, H\u012b fercodon \u00f0a scipo eft to Lundenne\u2019 (quoted in Bosworth and\nToller\u2019s Dictionary).\n624. \u2018But with cable and cord broken asunder ... the ship\u2019 &c., past\nparticiple absolute, as ii. 791, viii. 1830.\n640. _forto mote To gete ayein._ Apparently this means \u2018to wish to get\nagain,\u2019 a meaning derived from the phrase \u2018so mot I,\u2019 &c., expressing\na wish. The infinitive is very unusual. For the gerund with \u2018to\u2019 which\nfollows it cp. ii. 510, vii. 437, where we have this construction with\n\u2018mai,\u2019 \u2018mihte.\u2019\n679. The account in the original story is here considerably different.\nGower did not understand the Greek customs. \u2018Et dum cogitaret unde\nuite peteret auxilium, uidit puerum nudum per plateam currentem, oleo\nunctum, precinctum sabana, ferentem ludos iuueniles ad gymnasium\npertinentes, maxima uoce dicentem: Audite ciues, audite peregrini,\nliberi et ingenui, gymnasium patet. Apollonius hoc audito exuens\nse tribunario ingreditur lauacrum, utitur liquore palladio; et dum\nexercentes singulos intueretur, parem sibi querit et non inuenit.\nSubito Arcestrates rex totius illius regionis cum turba famulorum\ningressus est: dumque cum suis ad pile lusum exerceretur, uolente deo\nmiscuit se Apollonius regi, et dum currenti sustulit pilam, subtili\nueiocitate percussam ludenti regi remisit\u2019 &c. (f. 207 v^o).\nThe story proceeds to say that the king, pleased with the skill of\nApollonius in the game of ball, accepted his services at the bath, and\nwas rubbed down by him in a very pleasing manner. The result was an\ninvitation to supper.\nGower agrees here with the _Pantheon_ in making the king a spectator\nonly.\n691. _Artestrathes._ The name is Arcestrates in the Laud MS.\n706. _lefte it noght_, \u2018did not neglect it.\u2019\n720 f. \u2018Ingressus Apollonius in triclinium, contra regem adsignato loco\ndiscubuit.\u2019 Gower apparently sets him at the head of the second table.\nFor \u2018beginne\u2019 cp. _Cant. Tales_, Prol. 52, with Skeat\u2019s note.\n767 ff. In the original all applaud the performance of the king\u2019s\ndaughter except Apollonius, who being asked by the king why he alone\nkept silence, replied, \u2018Bone rex, si permittis, dicam quod sentio:\nfilia enim tua in artem musicam incidit, nam non didicit. Denique iube\nmihi tradi liram, et scies quod nescit\u2019 (f. 208 v^o). Gower has toned\nthis down to courtesy.\n782. \u2018ita stetit ut omnes discumbentes una cum rege non Apollonium sed\nApollinem estimarent.\u2019\n866 ff. In the original this incident takes place when the king is\nin company with Apollonius. The king replies that his daughter has\nfallen ill from too much study, but he bids them each write his name\nand the sum of money which he is prepared to offer as dowry, and he\nsends the bills at once to the princess by the hand of Apollonius. She\nreads them, and then asks whether he is not sorry that she is going\nto be married. He says, \u2018Immo gratulor,\u2019 and she replies, \u2018Si amares,\ndoleres.\u2019 Then she writes a note, saying that she wishes to have \u2018the\nshipwrecked man\u2019 as her husband, adding \u2018Si miraris, pater, quod pudica\nuirgo tam inprudenter scripserim, scitote quia quod pudore indicare non\npotui, per ceram mandaui, que ruborem non habet.\u2019 The king having read\nthe note asks the young men which of them has been shipwrecked. One\nclaims the distinction, but is promptly exposed by his companions, and\nthe king hands the note to Apollonius, saying that he can make nothing\nof it. Apollonius reads and blushes, and the king asks, \u2018Inuenisti\nnaufragum?\u2019 To which he replies discreetly, \u2018Bone rex, si permittis,\ninueni.\u2019 The king at last understood, and dismissed the three young\nmen, promising to send for them when they were wanted.\n901 ff. \u2018cui si me non tradideris, amittis filiam tuam,\u2019 but this is\nafterwards, in a personal interview.\n930 ff. There is no mention of the queen in the original. The king\ncalls his friends together and announces the marriage. The description\nof the wedding, &c., ll. 952-974, is due to Gower.\n1003 ff. In the original story it is here announced to Apollonius that\nhe has been elected king in succession to Antiochus; but this was\nregarded by our author as an unnecessary complication.\n1037 ff. The details of the description are due to our author.\n1054 ff. So far as the original can be understood, it seems to say that\nthe birth of the child was brought about by the storm and that the\nappearance of death in the mother took place afterwards, owing to a\ncoagulation of the blood caused by the return of fair weather.\n1059-1083. This is all Gower, except 1076 f.\n1089 ff. Apparently the meaning is that the sea will necessarily cast\na dead body up on the shore, and therefore they must throw it out of\nthe ship, otherwise the ship itself will be cast ashore with it. The\nLatin says only, \u2018nauis mortuum non suffert: iube ergo corpus in pelago\nmitti\u2019 (f. 211 v^o).\n1101. The punctuation is that of F.\n1128. _tak in his mynde_, \u2018let him take thought\u2019: cp. v. 3573, and l.\n1420 below.\n1165. _the wisest_: cp. Introduction, p. cxi.\n1184 ff. In the original it is not Cerimon himself, but a young\ndisciple of his, who discovers the signs of life and takes measures\nfor restoring her. She has already been laid upon the pyre, and he by\ncarefully lighting the four corners of it (cp. l. 1192) succeeds in\nliquefying the coagulated blood. Then he takes her in and warms her\nwith wool steeped in hot oil.\n1195. \u2018began\u2019 is singular, and the verbs \u2018hete,\u2019 \u2018flacke,\u2019 \u2018bete\u2019 are\nused intransitively: \u2018to flacke\u2019 means to flutter.\n1219. \u2018In short, they speak of nothing\u2019: \u2018as for an ende\u2019 seems to\nmean the same as \u2018for end\u2019 or \u2018for an end\u2019 in later English: cp. _New\nEnglish Dictionary_, \u2018end.\u2019\n1248. This daughter is apparently an invention of Gower\u2019s, who perhaps\nmisread the original, \u2018adhibitis amicis filiam sibi adoptauit,\u2019 that\nis, he adopted her as his daughter.\n1285. _his In_, \u2018his lodging,\u2019 in this case the house of Strangulio.\nNote the distinction made here by the capital letter between the\nsubstantive and the adverb: see Introduction, p. clix.\n1293. _whiche_: note the plural, referring to Strangulio and his wife.\n1295. The name here in the original is \u2018Tharsia,\u2019 given to her by her\nfather\u2019s suggestion from the name of the city, Tharsus, where she was\nleft; but the Laud MS. afterwards regularly calls her Thasia.\n1311 ff. This is not in accordance with the Latin prose story. He is\nthere represented as telling Strangulio that he does not care, now that\nhe has lost his wife, either to accept the offered kingdom or to return\nto his father-in-law, but intends to lead the life of a merchant. Here\nthe expression is \u2018ignotas et longinquas petens Egypti regiones.\u2019\nOn the other hand the _Pantheon_ makes him proceed to his kingdom,\napparently Antioch.\n1337. _Philotenne_: the name in the Laud MS. is \u2018Philothemia,\u2019 but\nit is not distinguishable in writing from Philothenna. There is much\nvariation as to this name in other copies.\n1349 ff. Much is made in the original story of the death of this nurse\nand of the revelation which she made to Tharsia of her real parentage.\nUp to this time she had supposed herself to be the daughter of\nStrangulio. The nurse suspected some evil, and advised Tharsia, if her\nsupposed parents dealt ill with her, to go and take hold of the statue\nof her father in the market-place and appeal to the citizens for help.\nAfter her death Tharsia visited her tomb by the sea-shore every day,\n\u2018et ibi manes parentum suorum inuocabat.\u2019 Here Theophilus lay in wait\nfor her by order of Dionysiades.\n1374. _cherles._ This is the reading of the best copies of each\nrecension: cp. \u2018lyves\u2019 for \u2018livissh\u2019 i.\u00a0e. living, \u2018worldes\u2019 for\n\u2018worldly,\u2019 \u2018dethes\u2019 for \u2018dedly,\u2019 iii. 2657, iv. 382, &c.\n1376. _what sche scholde_, that is, what should become of her.\n1391. _Scomerfare._ The first part of this word must be the French\n\u2018escumerie,\u2019 meaning piracy: see Du Cange under \u2018escumator,\u2019 e.\u00a0g. \u2018des\ncompaignons du pays de Bretaigne, qui \u00e9taient venuz d\u2019Escumerie.\u2019\n1393. _and he to go_, that is, \u2018and he proceeded to go,\u2019 a kind of\nhistoric infinitive: cp. Chaucer, _Troilus_, ii. 1108, \u2018And she to\nlaughe,\u2019 _Leg. of Good Women_, 653 \u2018And al his folk to go.\u2019 (In\n_Piers Plowman_, A. Prol. 33, \u2018And somme murthes to make,\u2019 quoted\nby M\u00e4tzner, it is more probable that \u2018to make\u2019 is dependent on\n\u2018chosen.\u2019) In addition to these instances we have the repeated use of\n\u2018to ga\u2019 in Barbour\u2019s _Bruce_, e.\u00a0g. viii. 251, ix. 263, which is much\nmore probably to be explained in this way than as a compound verb.\nCp. Skeat\u2019s _Chaucer_, vol. vi. p. 403, with C. Stoffel\u2019s note on\n_Troilus_, ii. 1108, which is there quoted.\n1410. The Laud MS. has \u2018leno leoninus nomine,\u2019 but many copies give no\nname.\n1420. _Lei doun_, \u2018let him lay down\u2019: cp. l. 1128.\n1423. There is an interesting touch in the original here which would\nnot be intelligible to Gower. When Tharsia is led into the house, the\ncharacter of which she does not know, she is bidden to do reverence to\na statue of Priapus which stands in the entrance hall. She asks her\nmaster whether he is a native of Lampsacus, and he explains to her that\nhis interest in this matter is not local but professional.\n1424 ff. There is much in the original about the visit of Athenagoras\nand of other persons, who are successively so far overcome by the tears\nand entreaties of Tarsia, as not only to spare her but to give her\nlarge sums of money, while at the same time they make a jest both of\nthemselves and of one another for doing so.\n1451 f. The rhyme is saved from being an identical one by the adverbial\nuse of \u2018weie\u2019 in the second line, \u2018mi weie\u2019 being equivalent to \u2018aweie.\u2019\n1513. In the original she is reproached by her husband for the deed,\nand this is the case in the play of _Pericles_ also.\n1518. _of record_, \u2018of good repute.\u2019\n1534 f. Cp. _Pericles_, iv. 4, \u2018The fairest, sweetest, best lies here,\u2019\nbut the rest of the epitaph compares unfavourably with Gower\u2019s.\n1567 ff. Here we have a curious lapse on the part of our author.\nHe represents that the king had no sooner held his parliament and\ncelebrated the sacrifice in memory of his wife, than he began to\nprepare for his voyage to Tharsis. The story requires however that\nat least fourteen years should elapse, and this, according to the\noriginal narrative, has been spent by Apollonius in travelling about\nas a merchant, a matter of which Gower says nothing. Probably the\n_Pantheon_, which is not very clear on the matter, is responsible for\nthe oversight.\n1587. \u2018For she is continually changing with regard to him.\u2019\n1617. _besihe_, \u2018attended to.\u2019 The use of this verb was not very\ncommon in Gower\u2019s time except in the participle \u2018beseie,\u2019 \u2018besein.\u2019\nThe verb means (1) look, see, (2) look to, attend to, (3) provide,\narrange: hence the participle is quite naturally used in the sense\nof \u2018furnished,\u2019 \u2018provided,\u2019 and we have \u2018unbesein of,\u2019 l. 153, for\n\u2018unprovided with.\u2019 It is usually explained by reference to its first\nsense, as having regard necessarily to appearance. \u2018Appearing in\nrespect of dress, &c.,\u2019 \u2018Appearing as to accomplishments, furnished\u2019\n(so _New English Dictionary_), but it is more natural to take these\nmeanings of the participle as from senses (2) (3) of the verb. It\nis doubtful whether even the phrase \u2018well besein\u2019 used of personal\nappearance means anything but \u2018well furnished.\u2019\n1636. _fordrive_, \u2018driven about\u2019 by storms, actually and metaphorically.\n1670 ff. Her song is given in the original; it is rather pretty, but\nvery much corrupted in the manuscripts. It begins thus,\n  \u2018Per sordes gradior, sed sordis conscia non sum,\n  Ut rosa in spinis nescit mucrone perire,\u2019 &c.\n1681 ff. Several of her riddles are given in the original story and he\nsucceeds in answering them all at once. One is this,\n  \u2018Longa feror uelox formose filia silue,\n  Innumeris pariter comitum stipata cateruis:\n  Curro uias multas, uestigia nulla relinquens.\u2019\nThe answer is \u2018Nauis.\u2019\nShe finally falls on his neck and embraces him, upon which he kicks\nher severely. She begins to lament, and incidentally lets him know her\nstory. The suggestion contained in ll. 1702 ff., of the mysterious\ninfluence of kinship, is Gower\u2019s own, and we find the same idea in the\ntale of Constance, ii. 1381 f.,\n  \u2018This child he loveth kindely,\n  And yit he wot no cause why.\u2019\n1830. \u2018And all other business having been left\u2019: cp. ii. 791.\n1890. _With topseilcole_: cp. v. 3119,\n  \u2018Bot evene topseilcole it blew.\u2019\nThe word \u2018topseilcole\u2019 (written as one word in the best copies of each\nrecension) does not seem to occur except in these two passages. It is\nevidently a technical term of the sea, and in both these passages it is\nused in connexion with a favourable wind. Morley quotes from Godefroy\na use of the word \u2018cole\u2019 in French in a nautical sense, \u2018Se mistrent\nen barges et alerent aux salandres, et en prisrent les xvii, et l\u2019une\neschapa, qui estoit a la cole.\u2019 Unfortunately, however, it is uncertain\nwhat this means. The vessels in question were in port when they were\nattacked, and therefore \u2018a la cole\u2019 might reasonably mean with sails\n(or topsails) set, and so ready to start. A topsail breeze would be one\nwhich was fairly strong, but not too strong to allow of sailing under\ntopsails, and this is rather the idea suggested by the two passages in\nGower.\nIt should be noted that in F and in some other MSS. there is a stop\nafter the word \u2018topseilcole.\u2019\n1948. _forto honge and drawe_: the verbs are transitive, \u2018that men\nshould hang and draw them\u2019 (i.\u00a0e. pluck out their bowels).\n1983. This must mean apparently \u2018They had no need to take in a reef.\u2019\nThe use of \u2018slake\u2019 with this meaning does not seem quite appropriate,\nbut a sail or part of a sail is slackened in a certain sense when it is\ntaken in, seeing that it is no longer subject to the pressure of the\nwind.\n2055. _leng the lasse_: cp. iii. 71, \u2018the leng the ferre.\u2019 This form of\nthe comparative is usual in such phrases, as Chaucer, _Cant. Tales_, A\n3872, \u2018That ilke fruit is ever leng the wers,\u2019 and perhaps also E 687,\nF 404, _Compl. unto Pite_, 95, where the MSS. gives \u2018lenger.\u2019 The form\n\u2018leng\u2019 is the original comparative adverb of \u2018long.\u2019\n2077. _toward Venus_: cp. v. 6757. Here it means \u2018on the side of Venus.\u2019\n2095. _sett_, imperative, like \u2018set case,\u2019 i.\u00a0e. \u2018suppose that.\u2019 The\nreading \u2018sith\u2019 is certainly wrong.\n2113. _his oghne dom._ The word \u2018dom\u2019 is used here in special reference\nto \u2018kingdom\u2019 in the line above. \u2018Every man has a royal rule to\nexercise, that is the rule over himself.\u2019\n2124 f. \u2018When he has not kept possession for himself of his own heart.\u2019\n2165. _And felt it_: we have here the elision-apocope in the case of a\npreterite subjunctive.\n2194. _hath nothing set therby_, \u2018accounted it as nothing.\u2019\n2198. _withholde_, \u2018kept\u2019 (in service).\n2217 ff. This \u2018Supplication\u2019 is a finished and successful composition\nin its way, and it may make us desire that our author had written more\nof the same kind. The poem _In Praise of Peace_, which is written in\nthe same metre and stanza, is too much on a political subject to give\nscope for poetical fancy. The nearest parallel in style is to be found\nin some of the author\u2019s French Balades.\n2245. _Whom nedeth help_, \u2018He to whom help is needful\u2019: cp. Prol. 800,\n2259 ff. Cp. _Balades_, xx.\n2265. _Danger_: see note on i. 2443.\n2312. _a Mile_: cp. iv. 689. It means apparently the time that it takes\nto go a mile: cp. Chaucer, _Astrol._ i. 16, \u2018five of these degres maken\na milewey and thre mileweie maken an houre.\u2019\n2319. _a game_, for \u2018agame\u2019: cp. Chaucer, _Troilus_, iii. 636, 648.\nMore usually \u2018in game,\u2019 as l. 2871.\n2341. _fulofte hath pleigned_: as for example in the _Planctus Naturae_\nof Alanus de Insulis.\n2365. \u2018And I will consider the matter\u2019: practically equivalent to a\nrefusal of the petition, as in the form \u2018Le Roy s\u2019avisera.\u2019\n2367. _is noght to sieke_, \u2018is not wanting\u2019: cp. i. 924, ii. 44, &c.\n2378. \u2018In no security, but as men draw the chances of Ragman.\u2019 To\nunderstand this it is necessary to refer to compositions such as we\nfind in the Bodleian MSS., Fairfax 16, and Bodley 638, under the name\nof \u2018Ragman (or Ragmans) Rolle.\u2019 The particular specimen contained in\nthese MSS. begins thus:\n  \u2018My ladyes and my maistresses echone,\n  Lyke hit unto your humble wommanhede,\n  Resave in gre of my sympill persone\n  This rolle, which withouten any drede\n  Kynge Ragman me bad [me] sowe in brede,\n  And cristyned yt the merour of your chaunce.\n  Drawith a strynge and that shal streight yow lede\n  Unto the verry path of your governaunce.\u2019\nAfter two more stanzas about the uncertainty of Fortune and the\nchances of drawing well or ill, there follows a disconnected series of\ntwenty-two more, each giving a description of the personal appearance\nand character of a woman, in some cases complimentary and in others\nvery much the reverse, usually in the form of an address to the lady\nherself, e.\u00a0g.\n  \u2018A smal conceyt may ryght enogh suffyse\n  Of your beaute discripcion for to make;\n  For at on word ther kan no wyght devyse\n  Oon that therof hath lasse, I undertake,\u2019 &c.\nApparently these stanzas are to be drawn for and then read out in order\nas they come, for the game ends with the last,\n  \u2018And sythen ye be so jocunde and so good,\n  And in the rolle last as in wrytynge,\n  I rede that this game ende in your hood.\u2019\nEvidently the same kind of game might be played by men with a view to\ntheir mistresses. It is much the same thing as the \u2018Chaunces of the\nDyse,\u2019 where each stanza is connected with a certain throw made with\nthree dice: cp. note on iv. 2792. The name \u2018Ragman Rolle\u2019 seems to be\ndue to the disconnected character of the composition.\n2407. _olde grisel_: cp. _Chaucer, To Scogan_, 35: \u2018grisel\u2019 means grey\nhorse.\n2415. _upon the fet_, that is, when the time comes for action. The\nrhyme with \u2018retret\u2019 shows that this is not the plural of \u2018fot\u2019:\nmoreover, that is elsewhere regularly spelt \u2018feet\u2019 by Gower.\n2428. _sitte_ for \u2018sit\u2019: cp. Introduction, p. cxiv.\n2435. _torned into was_: the verb used as a substantive, cp. vi. 923.\n2450 ff. The situation here has some resemblance to that in the\nPrologue of the _Legend of Good Women_, where the author has a vision\nof the god of Love coming to him in a meadow, as he lies worshipping\nthe daisy, accompanied by queen Alcestis, and followed first by\nthe nineteen ladies of the Legend, and then by a vast multitude of\nother women who had been true in love. The differences, however, are\nconsiderable. Here we have Venus and Cupid, the latter armed with a bow\nand blind (whereas Chaucer gives him two fiery darts and his eyesight),\nwith two companies of lovers, both men and women, marshalled by Youth\nand Eld as leaders; and the colloquy with the poet has for its result\nto dismiss him with wounds healed from Love\u2019s service, as one who has\nearned his discharge, while in the case of Chaucer it is a question\nof imposing penance for transgressions in the past and of enlisting\nhim for the future as the servant of Love. The conception of the god\nof Love appearing with a company of true lovers in attendance may be\nregarded as the common property of the poets of the time, and so also\nwas the controversy between the flower and the leaf (l. 2468), which\nChaucer introduces as a thing familiar already to his readers. If our\nauthor had any particular model before him, it may quite as well have\nbeen the description in Froissart\u2019s _Paradys d\u2019Amours_ (ed. Scheler, i.\n  \u2018Lors regardai en une lande,\n  Si vi une compagne grande\n  De dames et de damoiselles\n  Friches et jolies et belles,\n  Et grant foison de damoiseaus\n  Jolis et amoureus et beaus.\n  \u201cDame,\u201d di je, \u201cpuis je s\u00e7avoir\n  Qui sont ceuls que puis l\u00e0 veoir?\u201d\n  \u201cOil,\u201d dit ma dame de pris;\n  \u201cTro\u00efllus y est et Paris,\n  Qui furent fil au roi Priant,\n  Et cesti que tu vois riant,\n  C\u2019est Laiscelos tout pour certain,\u201d\u2019 &c.\nand she proceeds to enumerate the rest, including Tristram and Yseult,\nPercival, Galehaus, Meliador and Gawain, Helen, Hero, Polyxena, and\nMedea with Jason.\nI do not doubt that Gower may have seen the _Legend of Good Women_, but\nit was not much his practice to borrow from contemporary poets of his\nown country, however free he might make with the literature of former\ntimes or of foreign lands.\n2461. _who was who_: cp. vii. 2001.\n2468. Cp. Chaucer, _Leg. of G. Women_, 72, 188, &c.\n2470. _the newe guise of Beawme_, that is, the new fashions of dress,\n&c., introduced from Bohemia by the marriage of Richard II in 1382.\n2500 f. _which was believed With bele Ysolde_, \u2018who was accepted as\na lover by Belle Isolde.\u2019 Apparently \u2018believed\u2019 is here used in the\nprimary sense of the verb, from which we have \u2018lief.\u2019 For the use of\n\u2018with\u2019 cp. l. 2553. We may note here that the spelling \u2018believe\u2019 is\nregular in Gower, \u2018ie\u2019 representing \u2018\u0304\u1eb9.\u2019\n2502. _Galahot_, i.\u00a0e. Galahalt, called by Mallory \u2018the haut prince.\u2019\n2504 ff. It may be noted that several of the lovers in the company of\nYouth are impenitent in their former faithlessness, as Jason, Hercules\nand Theseus, while Medea, Deianira and Ariadne are left to complain by\nthemselves. Troilus has recovered Cressida, if only for a time. It is\nhard to say why Pyramus failed of Thisbe\u2019s company, unless indeed she\nwere unable to pardon his lateness (cp. 2582).\n2573 ff. It is likely enough that this idea of Cleopatra\u2019s death may\nhave been a reminiscence of the _Legend of Good Women_, 696 ff. Chaucer\napparently got it from some such account as that quoted by Vincent of\nBeauvais from Hugh of Fleury, \u2018in mausoleum odoribus refertum iuxta\nsuum se collocavit Antonium. Deinde admotis sibi serpentibus morte\nsopita est.\u2019 From this to the idea of a grave full of serpents would\nnot be a difficult step.\n2663. I take \u2018lay\u2019 to mean \u2018law,\u2019 i.\u00a0e. the arrangement of his company.\n2705 ff. An allusion to some such story as we have in the \u2018Lay\nd\u2019Aristote\u2019 (M\u00e9on et Barbazan, iii. p. 96).\n2713. The punctuation follows F.\n2714 ff. This refers to the well-known story of Virgil and the daughter\nof the Emperor, who left him suspended in a box from her window.\n2718. _Sortes._ It is impossible that this can be for \u2018Socrates,\u2019 with\nwhose name Gower was quite well acquainted. Perhaps it stands for the\nwell-known \u2018Sortes Sanctorum\u2019 (Virgilianae, &c.), personified here as a\nmagician, and even figuring, in company with Virgil and the rest, as an\nelderly lover.\n2823. _syhe_, subj., \u2018should see.\u2019\n2828. _deface_: apparently intransitive, \u2018suffer defacement\u2019: cp. iv.\n2833. _Outwith_, \u2018outwardly\u2019: so \u2018inwith\u2019 often for \u2018within,\u2019\n\u2018inwardly.\u2019 Dr. Murray refers me to _Orm._ i. 165, \u2018utenn wi\u00fe\u00fe,\u2019 and\nHampole, _Prick of Conscience_, 6669, \u2018outwith.\u2019 The best MSS. have a\nstop after \u2018Outwith.\u2019\n2904. _A Peire of Bedes_: the usual expression for a rosary: cp. _Cant.\nTales_, Prol. 158 f.,\n  \u2018Of smal coral aboute hire arm she bar\n  A peire of bedes gauded al with grene.\u2019\n2926 f. That is the _Speculum Hominis_ and the _Vox Clamantis_.\n2931. _pernable._ The best MSS. have this, and it is obviously suitable\nto the sense: \u2018Do not pursue when the game cannot be caught.\u2019 From\n\u2018prendre\u2019 Gower uses \u2018pernons,\u2019 \u2018pernetz,\u2019 &c., in the _Mirour_.\n2938. At this point begins a new hand in F, and for the rest of this\nleaf (f. 184) the text is written over an erasure (ll. 2938-2966). A\nnote is written opposite l. 2938 for the guidance of the scribe, \u2018now\nhaue &c.\u2019 It may be noted that l. 2940 has a coloured initial A as\nfor the beginning of a paragraph, and this apparently belongs to the\noriginal writing, whereas in the first recension MSS. the paragraph\nbegins at l. 2941. The next leaf (f. 185) is a substituted one, and the\ntext is written still in the same hand.\nThe orthography of the new hand, in which ll. 2938-3146 are written,\ndiffers in some respects from the standard spelling which we have in\nthe rest of the manuscript. The chief points of difference are as\nfollows:\n(1) _-id_ (_-yd_) termination almost always in the past participle,\nas _enclosid_, _turnyd_, _bewhapid_, _blessid_ (but _sterred_), _i\u00fe_\nfrequently in the 3rd pers. sing. of verbs, _belongi\u00fe_, _serui\u00fe_,\n_causi\u00fe_ (but _seche\u00fe_, _suie\u00fe_), and _-in_ (_-yn_) in 3rd pers. pl.,\nas _takyn_, _sechin_, _hierin_, _schuldyn_ (also _to lokyn_). (2)\n_-is_ (_-ys_) in the genit. sing, and in the plural of substantives,\nas _londis_, _mannys_, _bedis_, _lawis_, _wordis_ (but _\u00feinges_,\n_myghtes_). (3) _-ir_ (_-yr_) termination, as _aftir_, _ouyr_, _wondir_\n(but _siker_). (4) _y_ for _i_ (_I_) in many cases, especially as\nthe pronoun of the first person (once _I_), also _ys_ (sometimes),\n_hym_, _wi\u00feynne_. (5) _gh_ for _h_ in such words as _sigh_, _sighte_,\n_myghte_, _knyghthode_. (6) _ou_ for _o_ in _nought_, _brought_,\n_\u00feoughte_, &c. (7) consonants doubled in _vppon_ and vowels in _maad_\n(also _mad_), _book_, _goon_. (8) separation of words, as _in to_, _un\nto_, _hym self_, _\u00feer fore_, _\u00feer vpon_, _wher of_, _wi\u00fe outen_.\nIt may be observed that something of the same tendency is observable\nat this point in the Stafford MS., but the differences appear in a\nmuch less marked manner, and chiefly in the terminations _-id_, _-i\u00fe_,\n_-is_, _-ir_. S does not give _y_ for _I_, _ys_ for _is_, nor _myghte_,\n_sigh_, _nought_, _oughte_, _vppon_, _\u00feer fore_, &c.\n2974 (margin). _orat pro statu regni._ This marks exactly the stage\nreached in the second of the three versions which we have of Gower\u2019s\naccount of his own works (p. 480,) \u2018vbi pro statu regni compositor\ndeuocius exorat.\u2019 The first completely excuses and the third utterly\ncondemns the king, but the second makes no mention of him either\nfor praise or blame, and that is the line taken in this form of the\nepilogue.\n3012. _maintenue_, that is, \u2018maintenance\u2019 of quarrels by the lords on\nbehalf of their followers: cp. _Mirour_, 23732 ff., where the same\nsubject is dealt with.\n3081. _beth_: see Introd. p. cxiv: but it is the reading of F only.\n3114. _curiosite_, \u2018artful workmanship\u2019: cp. Chaucer, _Compleinte of\nVenus_, 81.\n3147. Here, at the beginning of f. 186, the hand in F changes again and\nthe rest of the manuscript, including the _Traiti\u00e9_, the Latin poems\nand the author\u2019s account of his books, is written in the hand which we\nhave in the first leaf of the Prologue.\n2955*. _his testament of love._ There is no reason to suppose that this\nis a reference to any particular work which Gower may have known that\nChaucer had in hand. It may be a general suggestion that Chaucer should\nbefore his death compose some further work on love, which should serve\nas his last testimony (or last will and testament) on the subject, as\nthe shrift of the present poem was our author\u2019s leave-taking. To assume\nthat the poem referred to must be the _Legend of Good Women_, and to\nargue from this that the _Confessio Amantis_ was written before the\n_Legend_ was given to the public, would be very rash. It is not likely\nthat Usk\u2019s _Testament of Love_ was known to Gower when he wrote this.\n2991*. This quality of mercy, for which Richard is especially praised,\nseems to have been precisely the point in which he was afterwards\nmost found wanting by our author, so that he finally earns the title\nof \u2018crudelissimus rex.\u2019 Matters had not gone so far as this when the\nsecond form of epilogue was substituted, in which these praises were\nsimply omitted. Gower was then (in the fourteenth year of the reign) in\na state of suspended judgement, expressed by the \u2018orat pro statu regni\u2019\nof 2974 (margin). The subsequent events, and especially the treatment\nof the duke of Gloucester and his friends, finally decided his opinions\nand his allegiance, as we may see in the _Cronica Tripertita_.\n3054* ff. See Prol. 83* ff.\n3102*. _no contretaile_, \u2018no retribution\u2019 afterwards: cp. _Traiti\u00e9_,\nvii. 3, \u2018De son mesfait porta le contretaille.\u2019\n3104*. That is, it tends rather to set us free from evil consequences\nthan to bring them upon us.\nEXPLICIT, 5 f. The following copies of the first recension contain\nthese last two lines, XERB\u2082Cath. Of the rest MH\u2081YGODAr.Ash. are\nimperfect at the end, N\u2082 omits the Explicit altogether, and I have no\nnote as regards this point about Ad\u2082P\u2081Q. Of the seven which I note as\nhaving the \u2018Explicit\u2019 in four lines only, three are of the revised\nand four of the unrevised group. All copies of the second and third\nrecensions have the last two lines, except of course those that are\nimperfect here.\nQUAM CINXERE FRETA, &c. The \u2018philosopher\u2019 who was the author of this\nepistle is no doubt responsible also for the lines \u2018Eneidos, Bucolis,\u2019\n&c. (printed in the Roxb. ed. of the _Vox Clamantis_, p. 427), in\nwhich our author is compared to Virgil, the chief difference being\nthat whereas Virgil had achieved fame in one language only, Gower had\ndistinguished himself in three. The writer in that case also is \u2018quidam\nphilosophus\u2019 (not \u2018quidam Philippus,\u2019 as he is called in the printed\ncopy), and I suspect that he was the \u2018philosophical Strode\u2019 who is\ncoupled with Gower in the dedication of _Troilus_.\n3. \u2018tibi\u2019 belongs to the next line, \u2018siue satirus Poeta\u2019 being taken\ntogether.\nQUIA VNUSQUISQUE, &c. The form here given is found in no manuscript\nof the _Confessio Amantis_ except F and H\u2082 (copied from F), though\nsome other third recension copies, as W and K, may probably have\ncontained it. We have it, however, also in two manuscripts of the _Vox\nClamantis_, the All Souls copy and that in the Hunterian Library at\nGlasgow.\nIt should be noted that whereas the first recension manuscripts\nregularly contain the Latin account of the author\u2019s three books in\nimmediate connexion with the _Confessio Amantis_, in the second\nrecension it is made to follow the _Traiti\u00e9_, and S\u0394, which do not\ncontain the _Traiti\u00e9_, omit this also, while in F it comes later still,\nfollowing the Latin _Carmen de multiplici viciorum pestilencia_.\nThus the form which we have in F must be regarded as later than\nthe accompanying text of the _Confessio Amantis_, from which it is\nseparated in the MS. both by position and handwriting, and the words\n\u2018ab alto corruens in foueam quam fecit finaliter proiectus est\u2019 seem to\nindicate that it was written after the deposition of Richard II.\n11 f. \u2018Speculum hominis\u2019 in all copies of the first recension.\n\u2018Speculum meditantis\u2019 over an erasure in the Glasgow MS. of the _Vox\nClamantis_.\n25 ff. Note the omission here (of nine words which are necessary to\nthe sense) in every first recension copy except J. Similarly below\nall except J have \u2018finem\u2019 for \u2018sentencie,\u2019 obviously from a mistaken\nreading of a contraction (\u2018\u017fi\u0113\u2019). These must be original errors, only\nremoved by later revision, the first no doubt due to dropping a line.\nIN PRAISE OF PEACE.\nThe text of this poem is taken from the manuscript at Trentham Hall\nbelonging to the Duke of Sutherland, which contains also the _Cinkante\nBalades_. Of this book a full description has been given in the\nIntroduction to Gower\u2019s French Works, pp. lxxix ff. The present poem is\nthe first piece in the book (ff. 5-10 v^o), and is written in the same\nhand as the _Balades_ and _Traiti\u00e9_, a hand which resembles that which\nappears in ff. 184, 185 of the Fairfax MS., though I should hesitate to\nsay positively that it is the same. Evidently, however, the manuscript\nis contemporary with the author, and it gives us an excellent text of\nthe poem. The date of its composition is doubtless the first year of\nking Henry IV, for the manuscript which contains it ends with some\nLatin lines (added in a different hand), in which the author speaks of\nhimself as having become blind in the first year of king Henry IV and\nhaving entirely ceased to write in consequence of this.\nAs a composition it is not without some merit. The style is dignified,\nand the author handles his verse in a craftsmanlike manner, combining\na straightforward simplicity of language with a smooth flow of metre\nand a well-balanced stanza, the verse being preserved from monotony by\nvariety of pause and caesura. Some stanzas are really impressive, as\nthose which begin with ll. 99, 127, 148. The divisions of the poem,\nindicated in the MS. by larger coloured initials, have hitherto escaped\nthe notice of editors.\nThe poem was printed first in the collected edition of _Chaucer\u2019s\nWorks_, 1532, commonly called Thynne\u2019s edition (ff. 375 v^{o}-378), and\nreprinted from this in the succeeding folio editions of Chaucer (e.\u00a0g.\nattempt made in any of these to ascribe its authorship to Chaucer,\nGower\u2019s name being always given as the author. It has been published\nalso by J. Wright in his _Political Poems and Songs_ (Rolls\u2019 Series),\nthe text being taken from the Trentham MS., and it has been included\nby Prof. Skeat in his interesting collection of poems which have been\nprinted with Chaucer\u2019s works (_Chaucerian and other Pieces_, pp.\nThynne followed a manuscript which gave a fair text, but one much\ninferior to that of the Trentham copy, both in material correctness and\nin spelling, e.\u00a0g.\n  \u2018Kyng Salomon whiche had at his askyng\n  Of god | what thyng him was leuest craue\n  He chase wysedom vnto gouernyng\n  Of goddes folke | the whiche he wolde saue\n  And as he chase it fyl him for to haue\n  For through his wytte while y^t his reigne last\n  He gate him peace and rest in to his last\u2019\nAll the material variations of Thynne are given in the critical notes,\nbut not his differences of spelling. Wright\u2019s text is not to be trusted\nas a reproduction of the Trentham MS. He made several serious mistakes\nin copying from or collating it, and he has a good many trifling\ninaccuracies of spelling. The following are his worst errors:\nl. 3 _om._ this 16 the _for_ thi 71 To stere peace (_following Thynne_)\n108 _om._ doth tofalle _for_ to falle 136 than _for_ that 173 But\naftirwards 202 _om._ worthi 211 any _for_ a 246 [good] _seeming to\nimply that it is not in the MS._ 263 Which heliples 278 reserved _for_\ndeserved 289 man _for_ king 292 [up] 306 begete _for_ be gete 356\nResteined _for_ Resceived 363 deleated _for_ debated 382 sese _for_\nsee. In addition to these rather gross blunders, he has about a hundred\nsmaller deviations from the manuscript which he professes to follow,\nas, for example, 7 for to _for_ forto (_and so afterwards_) 16 him self\n_for_ himself (_and so afterwards_) 19 But 27 reqwest _for_ reqweste\n39 might _for_ myht 56 shal _for_ schal 83 lefte _for_ left 84 not\n_for_ noght 90 charitie _for_ charite 98 Both _for_ Bothe 102 gone\n_for_ goon nygth _for_ nyght 110 dothe 112 I 120 Crists 155 fulfilled\n172 wille 194 destruied 219 made 254 Ffirst chirche her silf 260 sick\n280 life 287 made an end 319 found 355 Which 382 meschiefe and a good\nmany more. He also omits in a very misleading manner the last lines of\nthe rubric which follows the poem, \u2018Et nunc sequitur epistola\u2019 &c., as\nwell as the \u2018epistle\u2019 itself, \u2018Rex celi deus\u2019; and he makes it appear\nthat the lines \u2018Henrici quarti\u2019 &c. follow at once, whereas they are at\nthe end of the MS. and in a different hand.\nI think it worth while to specify these instances because Wright\u2019s\nedition has been accepted by Prof. Skeat as an accurate reproduction of\na manuscript which is not generally accessible, and if no notice were\ntaken here of the readings given by Wright, it would still remain in\ndoubt whether he or I represented the text more correctly. Especially\nin the cases where Wright has bracketed a word as not occurring in the\nmanuscript, it might be supposed that his positive testimony was to be\npreferred.\nProf. Skeat has based his text on Thynne, making such alterations of\nspelling as seemed to him suitable, and giving the variants of Wright\u2019s\nedition as those of the Trentham MS. Misled by Wright, he has accepted\nin his text the readings \u2018reserved\u2019 in l. 278, and \u2018cese\u2019 in l. 382.\nThe text given by the Trentham MS. is apparently quite free from\nmaterial error, except as regards the word erased in l. 71, and the\npoints of spelling which require correction are very few in number.\nThe orthography is not quite in accordance with the standard spelling\nof the Fairfax and Stafford MSS., and in some respects resembles that\nof the third hand of F, on which we have commented in the note on\n_Confessio Amantis_, viii. 2938. Here however there is only a slight\ntendency to use _i_ for _e_ in weak terminations. We have _distourbid_\n153, _vndefendid_: _amendid_ 223 f., _handlid_ 321, _soeffrin_ 222,\n_folwi\u00fe_ 23, _goddis_ 32, 84, _mannys_ 237, but elsewhere almost always\nthe usual forms, as _affermed_, _cared_, _gouerned_, _aken_, _lede\u00fe_,\n_londes_, _mannes_. On the other hand the _-ir_ termination is used\nalmost regularly, as _vndir_, _wondir_, _aftir_, _modir_ (but _vnder_\n286), and there is a tendency also to substitute _i_ for _e_ in other\nplaces also, as _first_, _chirche_ (also _ferst_, _cherche_), _wirche_,\n_dide_ (348), _proprite_, but _here_ for _hire_ 108, 329, cp. 254. For\n_I_ (pers. pronoun) we have regularly _y_; _gh_ usually for _h_ in such\nwords as _right_, _myghti_, _knyght_, _light_, _highe_, _stigh_, but\nalso _riht_, _rihtwisnesse_, _knyht_; _vppon_ for _vpon_, _schulde_ but\nalso _scholde_. In addition to these points we may note the dropping\nof _-e_ several times in _euer_, _neuer_, which hardly ever occurs in\nthe Fairfax MS., and also in _heuen_ 79, but we have also _euere_,\n_neuere_, _heuene_. The _-e_ of the weak preterite form is dropped\nbefore a vowel in _myht_ 39, _behight_ 41, _had_ 42, _mad_ 103, 345:\n_-e_ is inserted in some imperatives, as _Leie_ 122, _sette_ 124,\n_Lete_ 129, _putte_ 130, _\u00feenke_ 162, _Beholde_ 276 (but _let_ 158,\n_Kep_ 367, 384, _draugh_ 384). As regards the use of _\u00fe_ and _\u021d_ the\nTrentham MS. agrees with F.\nThere is no title in the manuscript, and Prof. Skeat calls the poem\n\u2018The Praise of Peace,\u2019 a title suggested by Mr. E. W. B. Nicholson.\nI have adopted a modification of this, \u2018To King Henry the Fourth in\nPraise of Peace,\u2019 expressing also the substance of that given by Thynne.\n8 ff. The threefold claim of Henry IV is given in this stanza, as in\nChaucer\u2019s well-known Envoy, but the \u2018conquest\u2019 is here represented as a\ndivine sanction.\n50. _a place_, \u2018into place\u2019: cp. _Conf. Amantis_, v. 735, \u2018Hou suche\ngoddes come aplace.\u2019\n53. _in manere_, \u2018in due measure\u2019: cp. _Conf. Amantis_, vii. 2132, 4344.\n55. _what aftirward betide_, \u2018whatever may happen afterwards.\u2019\n71. The first word of the line is erased in the manuscript, only the\ninitial S being left, with a space for five or six letters after it.\nThe word which is suggested in the text is perhaps as likely as any\nother: for the form of it cp. \u2018Maintene,\u2019 l. 385. Thynne\u2019s reading, \u2018To\nstere peace,\u2019 looks like a lame attempt on the part of a copyist to\nfill the gap.\n78 ff. _Conf. Amantis_, iii. 2265 ff.\n89. I write regularly \u2018evere\u2019 \u2018nevere\u2019 in accordance with Gower\u2019s\n90. _alle charite._ The MS. has \u2018al charite,\u2019 but the metre and the\ngrammatical usage both require \u2018alle,\u2019 as in l. 293 and elsewhere.\n94. _wisemennes_: cp. \u2018wisemen,\u2019 _Conf. Amantis_, vii. 1792.\n106 ff. Cp. _Conf. Amantis_, iii. 2273 ff.\n113. _Conf. Amantis_, iii. 2294 f.\n115. Cp. _Conf. Amantis_, Prol. 444.\n121. \u2018Whose faith thou hast partly to guide.\u2019\n122. I correct the imperative form \u2018Leie,\u2019 and also \u2018sette\u2019 124, \u2018Lete\u2019\n129, \u2018putte\u2019 130, \u2018thenke\u2019 162, \u2018Beholde\u2019 276, as contrary to Gower\u2019s\npractice and in several cases disturbing the metre.\n150. Strictly speaking, we ought to have the subjunctive, \u2018undirstode,\u2019\nbut the rhyme will not allow.\n  \u2018The hyhe god him hath proclamed\n  Ful of knyhthode and alle grace.\u2019\n157 f. \u2018Peace with honour\u2019 was a favourite thought of Gower\u2019s, \u2018pax et\nhonor\u2019 in the _Vox Clamantis_, vii. 1415.\n174. \u2018on earth peace, goodwill towards men.\u2019\n177 ff. \u2018Peace I leave with you, my peace I give unto you.\u2019\n204. _waited_, \u2018attended to.\u2019\n235. _devised_, \u2018divided\u2019: cp. _Conf. Amantis_, ii. 3264.\n236 ff. \u2018nevertheless the law stands so reasonably established by man\u2019s\nwit, that they can stand firm without that\u2019 (i.\u00a0e. without the help of\nthe Church).\n266. Cp. Prol. 795, \u2018The comun ryht hath no felawe,\u2019 that is, none to\ntake its part.\n278 f. _deserved To him._ The reading is right. It means \u2018earned by\nservice rendered to him\u2019: cp. _Conf. Amantis_, iv. 3577, \u2018Thogh I no\ndeth to the deserve.\u2019\n281 ff. For the nine worthies see Caxton\u2019s Preface to Mallory\u2019s _Morte\nd\u2019Arthur_.\n295 f. The question of winning a \u2018chase\u2019 at tennis is not one which\nis decided at once by the stroke that is made, but depends on later\ndevelopments.\n330 f. Cp. _Conf. Amantis_, vii. 3161*.\n337 ff. _Conf. Amantis_, ii. 3187 ff.\n345. _at al_, \u2018altogether.\u2019\n354. _the lieve of lothe_, \u2018they who were now loved but had before been\nhated\u2019 (by God).\n356. I read \u2018weren\u2019 for the metre. However the case may be with\nChaucer, there is no instance elsewhere in Gower of elision prevented\nby caesura. The cases that have been quoted are all founded on\nmisreadings.\n365 f. Cp. _Conf. Amantis_, viii. 2988*.\n379. _of pes_, \u2018with regard to peace.\u2019\n382. _see the werre_, that is, \u2018look to the war\u2019: cp. ll. 137, 144, 281\nff. The reading \u2018sese\u2019 was invented by Wright.\nREX CELI DEUS, &c. This piece is to a great extent an adaptation of the\noriginal version of _Vox Clamantis_, vi. cap. 18, as it stands in the\nDigby MS. The first eight lines are identically the same. Then follows\nin the _Vox Clamantis_,\n  \u2018Ipse meum iuuenem conseruet supplico Regem,\u2019 &c.\nOf the remainder, as we have it here, ll. 25 f., 31-33, 36-39, 41 f.,\n45-48 correspond with slight variations to lines in the _Vox Clamantis_\nversion, but the arrangement of them is different.\n10. _Te que tuum regnum_, \u2018Thee and thy kingdom,\u2019 a quite common\nposition of \u2018que\u2019 in Gower\u2019s Latin. So below, ll. 49, 50, 53, and often\nelsewhere.\n35. So also _Conf. Amantis_, vii, _after_ l. 1984.\nGLOSSARY\nAND\nThe general resemblance between Gower and Chaucer in the matter of\nlanguage makes a comparison of their English vocabularies almost a\nmatter of course. Chaucer\u2019s word-list is naturally much more extensive\nthan Gower\u2019s, not only on account of the superior genius of the writer,\nbut also because of the greater extent and variety of his work,\nGower\u2019s English work being less than half of Chaucer\u2019s in amount, and\nconsisting of verse only, while nearly a fourth part of Chaucer\u2019s is\nprose. We find, however, that Gower has more than six hundred words\nwhich are not used by Chaucer. Most of these are comparatively new\nformations from French or Latin, but there is also among them a fair\nsprinkling of old-established English words, some of which no doubt\nwere falling into disuse. Such words are, for example: adryh, aghte,\nanele, arecche, areche, arere _v._, be\u021dete, bysne, eldemoder, enderday,\nferke, for\u021difte, forlie, forwor\u00fee, frede, \u021deme, gladschipe, goodschipe,\ngrede (gradde), gri\u00fe, heveneriche, kingesriche, lere (= loss), lich\n(= corpse), metrede, miele, mone (3), mull, orf, orped, rowe _v._ (=\ndawn), sawht, skiere, spire _v._, spousebreche, \u00fearmes, tome _s._,\ntote, tyh (_pret._), tyt _adv._, wow, yhte.\nOf the rest the following (among others) are words for which no\nauthority earlier than Gower is cited in the _New English Dictionary_\n(A-I): those for which Gower is the sole authority are printed in\nitalics.\nabeche, _ablaste_, abord, abroche _adv._, accidence, _agrope_,\naltemetrie, _apostazied_, apparantie, approbacion, artificier,\naspirement, assignement, _assobre_, assote _v._, astraied, attempte\n_v._, _attitled_, avant _adv._, _avantance_, babe, baldemoine, balke\n_v._, baske, bass _adj._ (\u2018base\u2019), bedawe, bederke, befole (\u2018befool\u2019),\nbelwinge, _bethrowe_, _bewympled_, bienvenue, bombard, brothell,\n_brygantaille_, calculacion, _caliphe_, carte (= writing), chacable,\nchace (at tennis), chance _v._, chevance, circumference, client,\n_coise_, cokard, cokerie (\u2018cookery\u2019), compense, conclave, concordable,\ncongelacion, congruite, contempt, contourbe, courbe _s._ and _adj._,\ndecas, deificacion, delaiement, delate (= dilate), depos _s._,\n_desclos_ _adj._, desclose _v._, desobeie, desobeissance, dispers,\ndistillacion, _doubtif_, drunkeschipe, _duistre_, effeminat _adj._,\neloquent, enbrouderie (\u2018embroidery\u2019), enclin, encluyed, encourtined,\nenfile, enheritance, _ensamplerie_, entendable, entendance, entendant,\nepitaphe, esmaie, espeir, espleit (\u2018exploit\u2019), exalacion, excessif,\nexcitacioun, _excusement_, expectant, faie _adj._, fieverous,\nfixacioun, flacke, folhaste, folhastif, forcacche, forge _s._,\n_forstormed_, forsueie, forthrere (= furtherer), froise, gaignage,\ngamme, genitals, godward, gule, hepe (= hook), heraldie, hovedance,\ninjustice, interruption, intersticion, inthronize.\nOf these nearly half are used in the English of the present day.\nFor the remainder of the alphabet I content myself with calling\nattention to the following, without venturing on any statement about\ntheir earlier use:\njustificacion, liberal, liberalite, lien (= bond), lugge, mathematique,\nmatrone, mechanique, mecherie, menable, mineral, moevement, multitude,\noblivion, obstinacie, occupacion, original, passible, perjurie,\nphilliberd (= filbert), piereles, pilage, pleintif _adj._, pointure,\nporte (= porthole), preparacion, presage, preserve, proclame,\nprophetesse, providence, purefie, raile _s._, recepcion, recreacion,\nrelacion, renounce, reptil, resemblance, restauratif, revelen, riff\n(= reef of a sail), sale, salvage, scharnebud, scisme, sculpture,\nseintefic, solucion, specifie, sprantlen, spume, stacion, studious,\nsubstitucion, supplante, supporte, temprure, tenetz (= tennis),\nterremote, tonsure, transpose, trompette.\nIn matters of vocabulary my obligations are first and principally to\nthe _New English Dictionary_, then to Prof. Skeat\u2019s Chaucer Glossary,\nto Stratmann\u2019s _Middle Engl. Dictionary_ (ed. Bradley), and to\nHalliwell\u2019s _Dictionary of Archaisms_. With reference especially to\nGower I may mention the dissertation by G. Tiete (Breslau, 1889).\nThe following Glossary is meant to include all the words used in\nGower\u2019s English Works, with their various forms of spelling and (where\nnecessary) of inflexion, accompanied with such references as are\nrequired for verification of the forms given and for illustration of\nthe different uses and meanings of the words. As a rule, when a word\noccurs more than once, at least two references are given, but this\nstatement does not apply to inflexional forms. If a word presents\nany difficulty or is used in a variety of meanings, the number of\nreferences is proportionally increased. A complete set of references is\ngiven for proper names.\nThe _Confessio Amantis_ is referred to by P., i, ii, iii, &c., P.\nstanding for the Prologue, and the Roman numerals for the successive\nbooks. PP. stands for the poem _In Praise of Peace_. Word-forms which\nare not found in the Fairfax MS., or only in the latter part of it,\nwhich is written by a different hand, are sometimes enclosed in\nparentheses. These are also used occasionally to indicate variation\nof spelling: thus =dissencioun (-on)= means that the word is spelt\neither with \u2018-oun\u2019 or \u2018-on\u2019 termination, =wher(e)= indicates that\n\u2018wher\u2019 and \u2018where\u2019 are alternative forms. In all cases where \u2018y\u2019 is\nused to represent \u2018\u021d,\u2019 that fact is indicated by \u2018(\u021d)\u2019 placed after the\nword when it occurs in its place, as =beyete (\u021d)=\nThe grammatical abbreviations are, _s._ substantive, _a._ adjective,\n_v._ verb, _v.a._ verb active, _v.n._ verb neuter, _v.a.n._ verb active\nand neuter, _3 s.pres._ 3rd person singular present tense, _pret._ past\ntense, _pp._ past participle, _def._ definite form of adjective, &c.\nIn many cases an explanation is given of the meaning of words for the\nconvenience of readers, but no discussion as to their meaning or origin\nis admitted in the Glossary.\n  =a=, (= Fr. \u00e0), _in_ a dieu, a fin, _see_ =adieu=, =afyn=.\n  =a=, _in_ a day, a doun, a ferr, a game, a goddeshalf, a morwe,\n        a nyht, a place, a swoune, _see_ =dai=, =doun=, =ferr=, &c.\n  =abaissht=, =abayssht=, _pp._ iv. 1330, vi. 2329.\n        viii. 1834, let go, give up, devote.\n  =Abbategnyh=, vii. 1458.\n  =abbesse=, _s._ viii. 1849.\n  =abeche=, _v.a._ vi. 709, feed.\n  =abeie=, _see_ =abye=.\n  =abesse=, _v.a._ i. 2063, abase.\n  =abhominable=, _a._ ii. 3107, vii. 3337.\n    _imperat._ =abyd=, iv. 1777,\n  =abie=, _see_ =abye=.\n  =ablaste=, _v.a.pret._ v. 3712, blew upon.\n  =abord=, _adv._ ii. 1138, alongside (of a ship).\n    =aboutes=, vii. 2280, viii. 2460, round, round about;\n        at advantage, before this;\n  =abregge=, _v.a._ vii. 1990, cut short.\n  =abreid=, _s._ iv. 588, start.\n  =abreide=, _v.a._ vii. 2882, upbraid.\n  =abreide=, _v.n.pret._ i. 155, 2851, ii. 3241, started.\n  =abroche=, _adv._ v. 1677, abroach.\n  =abydinge=, _s._ vii. 502.\n  =acale=, _adv._ viii. 638, 847, acold.\n  =accept=, _a._ v. 6394, acceptable.\n  =acceptable=, _a._ vii. 4727, viii. 3035*.\n  =accidence=, _s._ ii. 3210, v. 763, _see notes_.\n  =accidie=, _s._ iv. 539, sloth.\n  =accompte=, =accord=, _see_ =acompte=, =acord=.\n  =accusement=, _s._ ii. 1703.\n  =Achab=, vii. 2529 ff.,\n    _genit._ =Achabbes=, vii. 2552.\n  =Achastus=, iii. 2555.\n  =achates=, vii. 1362, agate.\n  =Achelons=, iv. 2068.\n  =Achias=, vii. 4515 ff.\n        finish, attain to;\n    =to ben achieved= (= to succeed), ii. 2360,\n    _acc._ =Achillem=, vii. 3583.\n  =Achilo=, iii. 2566.\n  =Achitofell=, ii. 3090.\n  =acordable=, _a._ v. 2930, in accord.\n    =thei ben acorded=, ii. 630,\n    =thus acorded= (_pp.absol._), i. 826;\n    _2 s.pret._ =acordest=, iii. 2058,\n    _pres. part._ =acordende=, ii. 1612, iii. 603: agree.\n  =acordement=, _s._ vii. 168.\n  =acquite=, _see_ =aquite=.\n  =acroche=, _v.a._ iii. 1047, v. 5624, take hold of, gain.\n  =Acteon=, i. 336 ff.\n  =Acteos=, vii. 855.\n  =adaies=, _adv._ iii. 828, at this time;\n    =now adaies=, =nou adayes=, &c., P. 171, iv. 1228,\n    _see also_ =aday=.\n  =addre=, _see_ =eddre=.\n  =adieu=, viii. 2940,\n  =adoted=, _pp._ vi. 79, infatuated.\n    =adresse=, iii. 2336, arrange, prepare.\n  =Adriagne=, =Adriane=, v. 5332 ff., viii. 2556.\n    _genit._ =Adrianes=, v. 5155.\n  =adryh=, _adv._ iv. 1330, aside.\n  =adverse=, _v.a._ ii. 1792, oppose.\n  =aeremance=, _s._ vi. 1301, divination by air.\n  =afaite=, _see_ =affaite=.\n    _see_ =ferr=.\n    =afaited=, v. 2000: prepare, train.\n    =thaffeccioun=, P. 366, inclination.\n        establish;\n  =affile=, _v.a._ i. 678, iii. 516, iv. 3332, sharpen, prepare.\n  =afflyhte=, =afflihte=, =aflihte=, _v.n.pret._ i. 2185, ii. 766,\n        iv. 1438, 1556, was disturbed (with grief, joy or fear), was\n        afflicted;\n    _pp._ =affliht=,\n  =affraie=, _v.a._, _pp._ =affraied=, iii. 57, iv. 3400, viii. 2859,\n        startle, frighten.\n  =affray=, _s._ iv. 3068, fright.\n  =afire=, _adv._ _see_ =afyre=.\n    (=aftir=, viii. 2979 ff.), after, according to:\n    =after that=, =after=, (= according as) P. 544, 708, ii. 1586,\n  =aftercast=, _s._ iv. 904, late throw (of the dice).\n    (=aftirward=, PP. 55).\n    =a fin=, iv. 60, finally.\n  =agaste=, _v.a.pret._ vii. 3716,\n    _pp._ =agast=, iii. 420, iv. 2760, terrified.\n    _cp._ ayein.\n  =aghte=, _s._ viii. 747, possession.\n  =agregge=, _v.n._ v. 7624, grow heavy.\n  =agrope=, _v.a._ and _n._ ii. 1356, 2814, v. 2858, examine, discover.\n  =agulte=, _v.n._ vii. 3932, do wrong.\n  =aise=, _see_ =ese=.\n  =aisshe=, _s._ viii. 2101, ashes.\n  =akiele=, _v.n._ iv. 2671, grow cool.\n  =al=, =all=, =alle=, _a._, _sing._ =al the=, =al this=, =al his=, &c.,\n    =all the=, viii. 784,\n    =the Cite all=, ii. 3473;\n    =alle grace=, =alle thing=, =alle untrowthe=, =alle haste=,\n    _but_ =al honour=, i. 879,\n    =al untrowthe=, ii. 1684,\n    =upon alle=, P. 125, ii. 117, on all occasions,\n    =at al=, PP. 345, altogether.\n    =all thogh=, iv. 269,\n    =al were there=, iii. 2557,\n  =Ala Corvi=, vii. 1371.\n  =Alaezel=, vii. 1380.\n  =alarge=, _adv._ iii. 2139.\n  =Albumazar=, vii. 1239.\n  =Alceone=, =Alceoun=, iv. 2929 ff., 3121 ff.,\n    =Alcione=, viii. 2649.\n  =Alceste=, vii. 1920 ff., viii. 2640.\n  =alconomie=, _s._ iv. 2459, 2578, alchemy.\n  =Aldeboran=, vii. 1310.\n  =alegge=, _see_ =allegge=.\n    =Alemaigne=, vii. 751.\n    =thalemans=, P. 821.\n  =Alexandrine=, _a._ vii. 563, of Alexandria.\n  =Alfraganus=, vii. 1461.\n  =alfulli=, _adv._ ii. 501.\n    =algates=, i. 300, iii. 690, in any case, assuredly.\n  =Alhaiot=, vii. 1338.\n  =alheil=, _interj._ iii. 1261.\n  =alihte=, _v.n._, _see_ =alyhte=.\n  =Alisandre=, vii. 1255, Alexandria.\n  =alite=, =alitel=, _see_ =lite=, =litel=.\n  =allaie=, _v.a._ vi. 310, vii. 5406, alleviate.\n  =allas=, _interj._ v. 3910:\n  =allegge=, =alegge=, _v.a._ v. 7326,\n  =allewey=, _adv._, _see_ =alway=.\n  =allied=, _a._ viii. 12.\n  =allyhte=, _v.a._ v. 4520, lighten.\n  =Almareth=, vii. 1387.\n  =Almeene=, ii. 2466.\n        good deed.\n  =Alme\u00fcs=, iii. 2564.\n  =almost=, _adv._ vi. 414.\n  =almyhte=, =almihte=, _a._ ii. 906, viii. 1384, (=almighte=, PP. 362).\n    =al one=, _see_ =al=.\n    =along on me=, =on miself along=, =on mi will along=, &c.,\n    _pp._ =alonged=, vi. 1840, desire.\n  =Alpetragus=, vii. 1463.\n  =Alpheta=, vii. 1401.\n  =Alphonse=, i. 3393.\n  =alquik=, _a._ viii. 2575, alive.\n  =altemetrie=, _s._ vii. 1468.\n  =alther best=, =altherbest=, _adv._ i. 1921, iv. 571,\n    =alther werst=, i. 326.\n  =althertrewest=, _a._ ii. 499.\n  =altherworst=, _adv._ vi. 238.\n    =all thogh=, iv. 269.\n  =altobreke=, _v.a._, _pp._ =altobroke=, viii. 624, PP. 221, break\n        asunder.\n  =altogedre=, _adv._ vii. 2962,\n    _cp._ =togedre=.\n    _pp._ =alyht=, v. 1782, come down, alight.\n    _pp._ =alyht=, vii. 4708, light, give light to;\n    _v.n._ vii. 3769, be lighted up.\n  =Amadas=, vi. 879.\n  =Amadriades=, _pl._ v. 6236.\n  =amaied=, _pp._ i. 2030, a-maying.\n  =Amalech=, (2) vii. 4408, (_for_ Balach).\n  =Amazoine=, iv. 2166.\n  =amblaunt=, (_pres.p._) _a._ ii. 1506,\n    =amblende=, iv. 1309, ambling.\n    _imperat._ =amende thee=, i. 2934,\n    =god thamende=, i. 568,\n  =amiddes=, _prep. or adv._,\n    =amiddes of=, iv. 2871,\n  =amoeved=, _pp._ iii. 497, iv. 861, moved.\n  =Amon= (son of Lot), viii. 236.\n  =Amon= (nation), vii. 3712.\n  =Amon= (son of David), viii. 214.\n    =amonges=, P. 40, i. 1372, among, during:\n    =alwei among=, iii. 1459, meanwhile, at times.\n  =Amonites=, _see_ =Amonyte=.\n        avail, mean.\n  =Amonyte=, vii. 4507,\n    _pl._ =Amonites=, viii. 242.\n  =Amoreie=, vii. 3711.\n  =Amos=, vi. 1922 ff., (Jupiter) Ammon.\n  =Amphion=, vi. 2160.\n  =Amphioras=, iii. 2563.\n  =Amphitrion=, ii. 2459 ff.\n  =Amphrisos=, v. 4005.\n  =amyraude=, _s._ vii. 1383, emerald.\n  =anabulla=, vii. 1317, (a herb).\n  =ancestrie=, _s._ PP. 12.\n  =ancher=, =anker=, ii. 1136, viii. 606, 1805 f., anchor.\n  =Andragene=, v. 1398.\n  =Androchee=, v. 5233.\n  =anele=, _v.a._ vii. 337, melt.\n  =anemie=, _see_ =enemie=.\n    =angles=, viii. 7 ff.\n  =angreliche=, _adv._ iii. 380.\n  =angringe=, _s._ vii. 2665.\n  =anguisshe=, =anguisse=, _s._ vii. 5081, viii. 1054.\n  =animalis=, _Lat. a._ iv. 2542.\n  =anker=, _see_ =ancher=.\n  =another=, P. 968:\n    _see_ =other=.\n    =ansuer=, viii. 907.\n  =Anthonie=, =Antonie=, vii. 4574 ff., (Caracalla).\n  =Anthonius=, vii. 4181, Antoninus.\n  =Anticrist=, v. 1807.\n  =Antigonus=, vii. 2121.\n  =Antonye=, viii. 2577, Marcus Antonius.\n  =Anubus=, i. 836 ff.\n  =any=, _see_ =eny=.\n  =Apemen=, vii. 1884.\n  =aperceive=, _v.a._ i. 960, ii. 983, 2138, perceive.\n    =in apert=, ii. 686, openly.\n    =to ben apointed=, i. 2160, fix, resolve, appoint.\n  =Apollo=, &c., _see_ =Appollo=.\n  =aportenant=, _see_ =appourtenant=.\n  =apostazied=, _a._ viii. 11, rebellious.\n    _pp._ =appaied=, ii. 1433, please, satisfy.\n  =appalle=, _v.n._ iv. 3160, grow faint.\n  =apparant=, _a._ ii. 1711, heir apparent.\n  =apparantie=, _s._ i. 636, appearance.\n  =apparence=, _see_ =thapparence=.\n  =appartiene=, _v.n._ vii. 1063.\n  =appel=, _s._ (2), _see_ =appell=.\n  =appeled=, _pp._ iii. 1601, accused.\n    =apeel=, vii. 3177*, appeal.\n  =appende=, _v.n._ vii. 978, belong.\n  =appointe=, _see_ =apointe=.\n  =Appolinus=, viii. 375 ff.\n    =Apollinis= (_genit._), v. 7109*.\n    =appourtienant=, vii. 1019,\n    =aportenant=, v. 4318.\n        viii. 812, teaching.\n  =approbacion=, _s._ iv. 2519.\n  =appropre=, _v.a._ vii. 430,\n    =naproche=, iv. 1135.\n  =apropriacioun=, _s._ ii. 2396.\n  =aqueint=, _pp._ vi. 265, quenched.\n  =aqueinte=, _v.refl. and n._ ii. 3506, iv. 2313,\n    _pp._ =aqueinted=, iv. 2137,\n  =Arabe=, _s._ iv. 2627, Arabic (language).\n  =Arachel=, vii. 1457.\n  =arai=, =araied=, _see_ =arrai=, =arraied=.\n  =arawhte=, _pret._ of arecche (OE. areccan), v. 1826, explain.\n  =Araxarathen=, iv. 3675.\n  =Arcenne=, =Arcennus=, ii. 1332 ff., 1534.\n  =arcennicum=, _s._ iv. 2483.\n  =Ardea=, vii. 4760 ff.\n    _pret._ =arauhte=, vi. 457, attain, reach to:\n    _pret._ =aradde=, P. 626, i. 2854: explain, give explanation.\n  =arere=, _adv._ iii. 1082, behind.\n        check, arrest.\n  =arewe=, _see_ =arowe=.\n    _pl._ =argumentz=, vii. 1823.\n  =argumenten=, _v.n._ P. 370.\n  =Arisippus=, =Arisippe=, =Arisippes=, vii. 2231 ff.\n  =Aristarchus=, iv. 2640.\n  =ariste=, _s._ iii. 1224, iv. 1285, rising.\n  =aristologie=, _s._ vii. 1413, birthwort.\n  =Aristotle=, =Aristote=, =Aristotiles=, vi. 99, 2274, 2412,\n  =arivaile=, =arryvaile=, _s._ ii. 1032, iv. 94, 1927.\n  =arive=, _see_ =aryve=.\n  =Armenye=, =Armenie=, iv. 1245, vii. 1251,\n    =Ermenie=, vii. 3218.\n  =(sal) armoniak=, iv. 2480.\n  =armonie=, _s._ vii. 165.\n  =Arpaghes=, vii. 1800 ff.\n        prepare;\n    =arraied of= (provided with), ii. 2556.\n  =arrive=, =arryve=, _see_ =aryve=.\n  =Arrons=, vii. 4598 ff.\n  =arryvaile=, _see_ =arivaile=.\n  =arsmetique=, _s._ vii. 149, arithmetic.\n  =artemage=, _s._ vi. 1957, magic art.\n  =Artestrathes=, =Artestrates=, viii. 691, 1970.\n  =Arthus=, PP. 283.\n  =artificier=, _s._ vii. 1691.\n  =artmagique=, _s._ viii. 2602.\n  =aryse=, _see_ =arise=.\n  =aryve=, =arive=, =arryve=, =arrive=, _v.a._ ii. 717, 1905, bring\n    =as him which=, iii. 1276,\n    =as me thenketh= (= me thenketh), iv. 1649,\n  =ascendent=, _s._ vi. 1963.\n  =ascrie=, _v.n._ vi. 1690, vii. 3751, raise a cry.\n  =asende=, _v.a._, _pret._ =asente=, i. 2138,\n    =assent=, i. 3222, sent for.\n    =gon aside=, vii. 2388 (go wrong).\n  =aske=, =askinge=, _see_ =axe=, =axinge=.\n    =rocke aslepe=, ii. 1081,\n    =broght aslepe=, iv. 3347.\n  =Asmod=, vii. 5335 ff.\n    =upon aspie=, iv. 1473: spy, watch.\n    _pret._ =aspide=, ii. 135.\n  =aspirement=, _s._ vii. 256, breathing.\n    _v.n._ i. 3430, v. 2680: try, attempt, experience.\n        trial, proof;\n    =at alle assaies=, P. 172, ii. 2447, v. 4883, in every way.\n  =assemble=, _v.n._ ii. 2621, iv. 1953, engage in battle, iii. 189,\n        associate (together);\n    =thassent=, ii. 1479,\n    =thei ben assented=, ii. 2539, _cp._ viii. 818.\n  =asseure=, _see_ =assure=.\n        1866, iv. 280, place, appoint, arrange.\n    =thassise=, P. 148, order, condition, manner.\n  =assobre=, _v.n._ vi. 291, grow sober;\n    _v.n. pret._ =assoilede=, iii. 2556: absolve, solve (a question).\n  =assote=, _v.n._ i. 508, 781, 2596, ii. 2269, behave foolishly, dote;\n    _v.a._ iv. 697, v. 6841, vii. 4319, make foolish, besot.\n  =Assub=, vii. 334.\n        iv. 3526, assure, satisfy, betroth, pledge.\n  =astellabre=, _s._ vi. 1890, astrolabe.\n        escape from, elude;\n        come to pass.\n  =astone=, _v.n._ vi. 1584, be at a loss.\n  =astraied=, _pp._ v. 145, vii. 2660, astray.\n  =Astrathen=, vii. 4501.\n  =astray=, _adv._ vii. 2679.\n  =Astrices=, vii. 826.\n  =astrologie=, _s._ vii. 680.\n  =astronomien=, _s._ v. 3083, vii. 348.\n    =a swoune=, viii. 1060.\n  =asyde=, _see_ =aside=.\n  =atake=, _pp._ v. 6291, overtaken.\n  =Athenagoras=, viii. 1622, 1749.\n  =Athene=, =Athenes=, =Athenys=, =Athenis=, iii. 1984, 2131,\n  =Athlans=, i. 424, Atlas.\n  =atir=, _see_ =atyr=.\n  =Atropos=, iv. 2756.\n  =attache=, _v.a._ viii. 2698, arrest.\n    _pret._ =atteinte=, v. 3698;\n  =atteint=, _pp._ iii. 2213, v. 7102*, viii. 1947, convicted.\n  =attempte=, _v.a._ viii. 1419, try.\n  =atyr=, =atir=, _s._ i. 1753, 1758, v. 4118, preparation, attire.\n  =auctor=, _see_ =auctour=.\n    =autorite=, ii. 2925.\n  =auctorize=, _v.a._ vii. 2415, vouch for;\n    _pp._ =auctorized=, vii. 1480, PP. 330, held in repute.\n  =Augst=, vii. 1100, viii. 2845, August.\n    =augur=.\n  =auht=, _see_ =oght=.\n  =aulter=, _see_ =alter=.\n  =aunter=, _s._,\n    =in aunter forto=, iii. 992,\n    _pl._ =auntres=, v. 5879, venture, adventure.\n    _refl._ v. 6522, venture.\n  =autorite=, _see_ =auctorite=.\n  =avancement=, _s._ v. 2279.\n  =avant=, _adv._ iii. 1082, in front.\n    =thavantages=, v. 1978.\n  =avantance=, _s._ i. 2399, boasting.\n    =avanterie=, i. 2438, boasting.\n  =avante=, _see_ =avaunte=.\n  =avenant=, _a._ vii. 834, comely.\n        peril, chance, case;\n    =put (sette) in aventure=, i. 3212, iv. 322,\n  =aventurous=, _a._ i. 1523.\n    =thaverous=, v. 57, avaricious.\n  =Avinoun=, _see_ =Avynoun=.\n    =avys=, i. 1471, opinion, advice.\n    _v.n._ iii. 1067, observe;\n        consider, beware;\n    =avised with=, ii. 635,\n    =up avisement=, iv. 1002.\n  =avoi=, _interj._ viii. 1696.\n        declare, justify, vow.\n  =Avynoun=, =Avinoun=, P. 331, ii. 3001.\n  =awarde=, _v.a._ viii. 2373.\n    =schal nevere aweie=, iv. 2394,\n    =myhte noght aweie=, could not avail, i. 1110,\n  =aweiward=, _adv._ i. 141.\n  =awht=, _see_ =oght=.\n  =awroke=, _pp._ v. 7268, avenged.\n        demand.\n    =ayeins=, v. 6413, against, contrary to, opposite, to meet;\n    =ayein the day=, i. 930, toward morning,\n    =ayein the dai=, i. 2511, with a view to the day.\n        iv. 1137, again, back, in reply:\n  =ayeincomynge (\u021d)=, _s._ iv. 102.\n  =ayer (\u021d)=, _adv._ viii. 2226, in the year.\n  =babil=, _s._ vii. 3955, bauble.\n  =Babilla=, vi. 1325.\n    =Babeloine=, vii. 3212*.\n    =bachilier=, ii. 2658.\n  =baillez \u00e7a=, vi. 60.\n        charge, property.\n  =bak=, =bakbitinge=, _see_ =back=, =bacbitinge=.\n  =Bala=, viii. 130.\n  =Balaam=, vii. 4413.\n  =Balamuz=, vi. 1320.\n        scales, danger.\n  =baldemoine=, _s._ i. 1704, gentian.\n  =balke=, _v.n._ iii. 515, _see note_.\n  =Bangor=, ii. 905.\n  =baptized=, _pp._ viii. 143.\n  =Barbarus=, vii. 4335.\n  =barli=, _as a._ vii. 3705 ff., of barley.\n  =barnage=, _s._ ii. 2982, baronage.\n  =baske=, _v.refl._ iii. 315, bathe.\n  (=baskle=, _v.refl._ iii. 315, _v.l._)\n  =bataille=, _v.n._ iii. 1903;\n  =bataillous=, _a._ v. 1211, vii. 889, warlike.\n  =Bathuel=, viii. 115.\n    =be cause that=, ii. 2771,\n  =beau=, _a._, =beau retret=, viii. 2416.\n  =Beawme=, viii. 2470, Bohemia.\n  =beblede=, _v.a.pp._ =bebled=, ii. 700, iii. 1406, stain with\n    _pp._ =beclipt=, i. 912, embrace, contain.\n    =goth to bedde to=, i. 2604,\n    =beddes side=, ii. 833.\n    =beddefiere=, vi. 1916, bedfellow.\n  =beddeshed=, _s._ iii. 445.\n    =peire of bedes=, viii. 2904: prayer, command, bead.\n  =bedroppe=, _v.a._ vii. 4832, cover with drops.\n  =beere=, _s._ vii. 5098, bier.\n    _3 s.pret.subj._ =befelle=, iv. 2773.\n  =beflain=, _v.a.pp._ vii. 2897, flayed.\n    =before tyme=, P. 848,\n  =begete=, _v.a., pret._ =begat=, v. 900,\n    _3 s.pres._ =beginth=, vi. 760,\n    =I am to beginne=, ii. 512,\n        furnish;\n    =wel begon of=, ii. 1323,\n    _pp._ =begrave=, i. 2541, engraved.\n  =begripe=, _v.a._ vii. 536, encompass.\n  =begrowe=, _pp._ v. 6831, grown over.\n  =beguile=, _v.a._ i. 677, 705, ii. 651, iii. 2180, deceive, betray.\n  =behelde=, _see_ =beholde=.\n  =beheste=, _s._ P. 81*, i. 1100, 1270, PP. 41, promise, assurance.\n  =behete=, =behiete=, =behihte=, _see_ =behote=.\n  =behinde=, =behynden=, _prep._ i. 2069, ii. 483:\n    =behelde=, vii. 1856,\n    _pret. subj._ =behelde=, iv. 574,\n    _pl._ =behielden=, P. 360,\n  =beholde=, _pp._ v. 94, vii. 4175, bound.\n  =behote=, _v.a.n. inf._ iv. 1824,\n    (=behighte=, =behight=, viii. 3124, PP. 41),\n    _pp._ =behyht=, =behiht=, i. 1694, vii. 3286*; promise, assure,\n        pronounce, dedicate.\n    =behoveth nede=, vii. 1353: be needful, help, ought.\n    =behovelich(e)=, v. 4012, vii. 1975; profitable, helpful.\n  =beie=,\n    _pp._ =boght=, iii. 894, 2066, buy, pay for, avenge;\n  =beinge=, _s._ vii. 90 ff.\n        deceive, mock.\n    _imperat._ =beknow=, ii. 883, make known, confess:\n    =I am beknowe ... this=, ii. 236,\n  =Bele Ysolde=, vi. 472, viii. 2501.\n    _pret._ =belefte=, v. 5698, remain:\n    =is beleft, was beleft=, ii. 2569, 3458,\n    =beleve=, v. 6124; believe, believe in, trust.\n    _pl._ =believes=, v. 748, 951; belief, faith, religion.\n        (_3 s.pres._ =belongith=, viii. 2997 ff.), belong, be fitting.\n  =belwe=, _v.n._ iv. 2113, bellow.\n  =belwinge=, _s._ vii. 3322, bellowing.\n  =Belzebub=, v. 1557.\n  =bende=, _v.a.n._,\n  =Benedab=, vii. 2539 ff.\n  =benedicite=, _interj._ i. 205.\n    _pl._ =benefices=, ii. 2338.\n  =beneicoun=, _s._ iii. 939.\n  =benigne=, _a._ iii. 215.\n  =bente=, _a.pl._ vii. 4418, arched.\n  =benyce=, _v.refl._ viii. 2769, befool (oneself).\n  =benyme=, _v.a._,\n    _pp._ =benome=, vi. 36, take away.\n  =beqwath=, _v.a.pret._ PP. 178.\n    _pret. subj._ =beere=, iv. 2749,\n    =berth an hond=, v. 496.\n  =Berenger=, P. 780.\n    _pp._ =beraft=, viii. 209.\n  =beried=, _pp._ iii. 293.\n  =berille=, vii. 1349.\n  =Berillus=, vii. 3309.\n  =Bersabee=, vi. 97, viii. 2690.\n  =berste=, _v.n._ viii. 1068.\n  =Besazis=, vii. 1884.\n    _cp._ =bischadewe=.\n  =beschrewe=, _v.a._ i. 1036, iii. 810, curse.\n  =beschrewed=, _a._ i. 640, iii. 480, evil-disposed.\n  =beschyne=, _v.a._ vii. 4465, shine upon.\n    _pret. pl._ =besihe=, viii. 1617, look after, prepare:\n    =wo besein=, ii. 262,\n    =besein of=, iii. 1844,\n    =besein to=, iv. 180, provided, equipped, prepared.\n    =besieche=, viii. 2912,\n    =besoughte=, v. 3440,\n    _imperat._ =besech=, i. 2937.\n  =beseke=, _see_ =beseche=.\n    =besett=, iv. 496, set, employ, bestow.\n    =besiden=, v. 7311, beside, contrary to:\n    =faile and go beside=, iv. 2862,\n    =besynesse=, P. 49*,\n    =bisinesse=, P. 63,\n    (=businesse=, PP. 226).\n  =besischipe=, _s._ iv. 1119.\n  =besowed=, _pp._ viii. 1114, sewn up.\n  =besprede=, _v.a._ vii. 1150,\n    _pret._ =bespradde=, viii. 2655,\n    _as subst._ =for the beste=, =to the beste=, i. 997, 1748, 2488,\n        vii. 3228*, situated, engaged, troubled.\n  =bestaile=, _s._ v. 331, 1022, cattle.\n  =bestere=, _v.refl._ ii. 3196, viii. 609.\n  =beswike=, _v.a._ i. 498, 760, deceive.\n    _pp._ =beswunke=, i. 2646, labour for.\n  =besyde=, _see_ =beside=.\n    =for bet for wers=, iv. 673:\n    _3 s.pres._ =betakth=, iii. 1978,\n    _imperat._ =betaketh=, ii. 1036,\n        deliver, commend:\n    =betaken= (_pp._), v. 743, taken.\n  =beteche=, _v.a._ vii. 4234,\n    _pret._ =betawhte=, =betauhte=, =betaghte=, iii. 1940, v. 3575,\n    _pp._ =betawht=, vi. 2411, viii. 120, deliver.\n  =bethenke=, _v.a.n._ PP. 101,\n    _pret._ =bethoghte=, vi. 1165,\n    _pp._ =bethoght=, iv. 142, think of, remember;\n    _refl._ =he him bethoghte=, i. 798,\n    =bethoughte hire=, v. 3423;\n    =I am bethoght=, i. 1267,\n    =this I am bethoght=, iii. 1250,\n    =bethoght=, ii. 2906.\n  =Bethincia=, v. 1141.\n  =bethrowe=, _pp._ vi. 114.\n    _pret._ =betidde=, =betydde=, ii. 2463, vi. 1607,\n    =betidd=, iii. 473, v. 6254, happen, come to pass.\n    _subst._ =the betre=, v. 7393:\n    _adv._ =betwene=, ii. 942.\n  =betyde=, _see_ =betide=.\n  =bewake=, _v.a._ v. 3498, 6611, watch, watch through.\n        spend, employ.\n  =bewelde=, _v.refl._ iii. 990, vii. 510, viii. 3041*, have power\n        over (oneself).\n    (_pp._ =bewhapid=, viii. 2955), bewilder, amaze.\n    _pp._ =bewreid=, v. 6785, reveal, expose.\n  =bewympled=, _pp._ v. 6913.\n  =beyelpe (\u021d)=, _v.refl._ vii. 2096, boast (oneself).\n  =beyende (\u021d)=, _prep._ i. 424.\n        gain, property, possession.\n    =bidde his bede=, v. 6985,\n    =beden=, i. 2520; bid, command, invite, ask for, pray:\n    _cp._ =biede=, _with which_ =bidde= _has been confused_.\n    _pp._ =bode=, P. 244, i. 2865, command, demand:\n  =bienfait=, _s._ iii. 758,\n    =bienfet=, vii. 3029.\n  =bienvenue=, _s._ ii. 1503.\n  =bilieve=, _see_ =believe=, _s._\n  =bime=, _see_ =byme=.\n  =bischadewe=, _v.a._ viii. 3008*.\n  =bisinesse=, _see_ =besinesse=.\n  =bisschop=, =bisshop=, ii. 904, 936.\n  =bisschopriches=, _s.pl._ P. 208.\n  =bisse=, _s._ vi. 990, fine linen.\n    =bitter=, viii. 2256;\n    =the bitre= (_as subst._), i. 1708.\n  =biternesse=, _s._ vi. 344.\n  =bitterswete=, _s._ viii. 191:\n  =blameles=, _a._ vii. 3816.\n  =blende=, _v.a._,\n    _pp._ =blent=, i. 1126, v. 2165, blind, conceal.\n  =blew=, _a. as subst._ iv. 1317, vii. 2188, blue.\n      _cp._ vii. 2470: blind, deceitful.\n  =blindly=, _adv._ viii. 2385.\n  =blockes=, _s.pl._ iii. 1033.\n  =blythe=, _see_ =blithe=.\n  =blyve=, =blive=, _adv._ iii. 1044, viii. 515, quickly;\n      _cp._ vi. 1430: forthwith.\n  =boc=, _see_ =bok=.\n  =bode=, _v.a._ i. 3282, proclaim.\n    _adv._ =bodily=, ii. 2969 (= in person), iii. 767,\n  =boiste=, _see_ =buiste=.\n  =boke=, v. P. 51*, iv. 2664, viii. 1328, record, write books, teach\n         with books.\n  =bombard=, _s._ viii. 2482, (a musical instrument).\n  =bonde=, _a._ vi. 74, bond (slave).\n  =bondeman=, _s._ viii. 1358.\n  =Boneface=, =Bonefas=, ii. 2940, 2950 ff.\n    =schipes bord=, v. 3922, viii. 987,\n    =over bord=, viii. 1140.\n  =bordel=, _s._ v. 1054, viii. 1411 ff., brothel.\n  =bordeller=, _s._ viii. 1415.\n    =do bote=, ii. 2274, iii. 2272: remedy, help.\n  =Botercadent=, vii. 1419.\n  =bothe=, _s._ viii. 170, booth.\n    =oure herte bothe=, iii. 1473,\n    =bothe also=, iii. 1471;\n  =botme=, _s._ i. 1961, bottom.\n  =bounte=, _s._ v. 2595, goodness.\n        iv. 1130, bow, bend, turn aside, submit.\n  =Brangwein=, vi. 473.\n  =breide=, _v.a._ vii. 4332, braid.\n  =breide=, _v.a._, _pret._ iii. 1429, viii. 1377, drew.\n    _def._ =brente=, v. 7210, burn.\n  =brennynge=, _s._ vi. 2232.\n    =briest=, viii. 2175, breast, heart.\n  =Bretaigne=, vii. 752.\n  =Brexe\u00efda=, ii. 2455.\n    =bryghte=, iii. 1039.\n    _compar._ =bryhtere=, =brihtere=, iv. 1322*, vi. 1525.\n    _imperat._ =bring=, vi. 1728;\n    =bringen forth=, iv. 3119, =forth broghte=, ii. 1246, =broght\n  =broche=, _s._ v. 6173, brooch.\n  =brothell=, _s._ vii. 2595, worthless fellow.\n  =brutel=, _s._ P. 877, brittle.\n  =Brutus=, vii. 4735 ff.\n  =brygantaille=, _s._ P. 213, irregular troops.\n  =bryht=, _see_ =briht=.\n    _pres.p._ =buillende=, v. 2221.\n  =buisshelles=, _s.pl._ v. 2204.\n  =buisshement=, _s._ iii. 2089.\n  =Bulgarie=, vii. 3291.\n  =burel=, _a._ P. 52, simple.\n  =burgeis=, _s._ v. 7255, viii. 543, citizen.\n  =Burgoigne=, vii. 770.\n  =buxomnesse=, _s._ i. 1355.\n  =byme=, =bime= (= by me), ii. 2016, iii. 892 (against me), 2702\n  =bysne=, _a._ ii. 771, blind.\n  =calcedoine=, _s._ vii. 1431.\n  =calcinacion=, _s._ iv. 2518.\n    =Chaldee=, vii. 2031;\n    =Caldee= (language), iv. 2627.\n  =Calidoyne=, iv. 2047.\n  =Caligula=, viii. 202.\n  =caliphe=, _s._ (1), ii. 2549, caliph.\n  =caliphe=, _s._ (2), v. 3915, (a kind of vessel).\n  =Calipsa=, =Calipse=, vi. 1427, viii. 2599.\n  =Calistona=, v. 6228 ff.\n  =Calistre=, vi. 2274, vii. 20.\n  =Calmana=, viii. 65, 71.\n  =Cam=, _see_ =Cham=.\n  =camused=, _a._ v. 2479, flat-nosed.\n  =can=, _see_ =conne=.\n  =Canace=, iii. 147 ff., viii. 2587.\n  =Canahim=, vii. 566.\n  =Candalus=, v. 1574.\n  =candarie=, vi. 1317.\n  =canele=, _s._ i. 1704, cinnamon.\n  =Canis maior=, vii. 1345.\n  =Canis minor=, vii. 1356.\n  =canonized=, _pp._ ii. 2821, viii. 144, installed, appointed by canon.\n  =Capadoce=, ii. 1332.\n  =Capane\u00fcs=, i. 1980.\n    _fem._ =capiteine=, v. 1972.\n  =Capra saliens=, vii. 347.\n  =Capricorn=, =Capricornus=, iv. 3222, vii. 1170, 1199, 1252.\n    =carbunculum=, vii. 1316.\n  =care=, _v.n._ ii. 226, iv. 1774, PP. 18, feel trouble, be distressed.\n    =karecte=, vii. 1571, charm, conjuration.\n  =Carmente=, iv. 2637.\n  =Carmidotoire=, vii. 2848.\n  =carpe=, _v.n._ vii. 3277*, converse;\n    =the carte weie=, iii. 2074; car, chariot.\n  =carte=, _s._ (2) vii. 1359, writing.\n  =Cassandra=, =Cassandre=, =Cassaundre=, v. 7441, 7451, 7569.\n    =casteth=, iii. 80,\n    _pp._ =cast=, ii. 1666, viii. 2909, throw, defeat, conjecture,\n        plan, calculate.\n    =catell=, vii. 3252*, goods.\n  =Cateline=, vii. 1601.\n    =whos cause=, i. 1040 (for the sake of which),\n    =be cause= (_as conj._), iii. 2319.\n    (_3 s.pres._ =causith=, viii. 3013).\n  =cautele=, _s._ vii. 1639, trick.\n  =ceinte=, _s._ iv. 857, girdle.\n  =celee=, _a._ ii. 1953, secret (_i.\u00a0e._ apt to keep secrets).\n  =celestial=, _a._ viii. 780.\n  =Celestin=, ii. 2824.\n  =celidoine=, vii. 1370.\n  =celier=, _s._ vi. 332, viii. 2254, cellar.\n    _pl._ =Centauri=, vi. 522.\n  =Ceramius=, vii. 826.\n  =certefie=, _v.a._ ii. 963.\n    =certein thinges=, viii. 365;\n    =in certain=, ii. 498.\n  =certein=, =certain=, _s._ P. 140, v. 200, vii. 4754, certainty,\n        fixed point.\n  =certeinete=, _s._ i. 48.\n  =certeinly=, _adv._ ii. 1111, iv. 180,\n    =certeinliche=, iv. 942.\n    _v.a._ iv. 230, v. 5366, PP. 76: come to an end, retire; bring to\n  =chaced=, _see_ =chase=.\n  =chaffare=, _s._ v. 4522, 6114, merchandise.\n    =chaier=, viii. 762.\n  =Chaldee=, _see_ =Caldee=.\n  =chamberere=, _s._ iii. 826, iv. 1193.\n  =Chamos=, vii. 4506.\n  (=champartie=, iii. 1173, _v.l._)\n  =chancellerie=, _s._ v. 1921.\n    _genit._ =chares=, iv. 1208, carriage, car.\n    =no charge= (no matter), ii. 1068,\n    =yaf in charge=, iv. 1052.\n        burden, trust;\n  =charge=, _s._ viii. 3066, duty.\n  =charitous=, _a._ ii. 3329.\n  =charke=, _v.n._ iv. 2996, creak.\n  =Charlemeine=, P. 748, PP. 283,\n  =charr=, _see_ =char=.\n  =chastellein=, _s._ ii. 725.\n  =chastie=, _v.a._ i. 2117, 2900, ii. 38, punish, correct.\n  =chastiement=, _s._ vii. 2498.\n  =chastisinge=, _s._ iv. 1276.\n  =chastite=, _see_ =chastete=.\n  =Chatemuz=, vii. 1462.\n  =Chaucer=, viii. 2941*.\n  =chaunce=, _see_ =chance=.\n  =Chelidre=, v. 4129.\n  =chenes=, _s.pl._ v. 151, 681, chains.\n    _genit._ =the cherche keie=, P. 212, v. 1868,\n  =chere=, _see_ =chiere=.\n  =cherie=, _see_ =chirie=.\n    =cherles knape=, viii. 1374.\n  =cheste=, _s._ P. 215, iii. 417 ff., v. 541, contention (in words).\n  =chief=, _s._ P. 149, iii. 2265, chief thing;\n  =chieke=, _see_ =cheke=.\n    =chier=, viii. 2684, face, looks, welcome:\n    =frendly chiere=, i. 2423,\n    =withoute lyves chiere= (_i.\u00a0e._ lifeless), v. 1501.\n  =chiered=, _a._, =hevy chiered=, viii. 2533.\n  =chievere=, _v.n._ vi. 240, shiver.\n  =childhode=, _s._ ii. 793, viii. 319.\n  =childinge=, _s._ i. 805, iv. 461, v. 829, childbirth.\n  =chiminee=, _s._ vii. 3951, fire-place.\n    =unto the chinne=, ii. 3450, v. 372.\n  =chinche=, v. 4814, miser.\n  =chirie=, =cherie=, _s._, =chirie feire=, P. 454,\n    =cherie feste=, vi. 891.\n    (=chevalerie=, viii. 3007), cavalry, army, prowess.\n  =Chymerie=, iv. 2987.\n  =Cicorea=, vii. 1400.\n  =cilence=, _see_ =silence=.\n  =Cillene=, =Cillenus=, vii. 1599, 1607, Silanus.\n  =Cillenus=, v. 143, Silenus.\n  =Cimpheius=, v. 4127.\n  =Cinichus=, vii. 2119.\n  =circumference=, _s._ vii. 188.\n    _fem._ =citezeine=, i. 1006.\n  =Civile=, ii. 83, the civil law.\n  =Cladyns=, iv. 2407.\n  =clare=, _v.a._ viii. 1544, declare.\n  =clarion=, _s._ viii. 2482.\n  =Claudius= (Apius), vii. 5132 ff.\n  =Claudius= (Marchus), vii. 5167 ff.\n  =clause=, _s._ vii. 85.\n  =cleime=, _see_ =cleyme=.\n  =Clemenee=, iv. 985,\n  =Cleopatras=, viii. 2573.\n  =cler=, _see_ =clier=.\n  =clergesse=, _s._ vi. 980, clergy:\n  =clergie=, _s._ P. 281, 955, ii. 3351, iv. 236, learning, clergy.\n    _superl._ =the cliereste=, vii. 1311:\n  =cliere=, _v.n._ viii. 1147, become clear.\n    _pl._ =climatz=, vii. 684.\n  =Climestre=, iii. 1909 ff.\n    _pret._ =clipte=, v. 4998, embrace.\n    _pret._ =cladde=, viii. 652,\n    _v.n._ P. 317, iv. 2236: clothe; be clothed.\n  =Clymene=, _see_ =Clemenee=.\n  =coc=, =cock=, _see_ =cok=.\n  =Cochitum=, v. 1110.\n  =Codrus=, vii. 3183.\n  =coevere= (1), _see_ =covere=.\n  =coevere= (2), _v.n._ viii. 1201, recover.\n  =coigne=, _v.a._ iv. 2448, coin.\n  =colblak=, _a._ iii. 808.\n  =colde=, _v.n._ vi. 241, grow cold.\n  =collacioun=, _s._ ii. 2328, iv. 1144, conference, contrivance.\n  =Collatin=, vii. 4775 ff., viii. 2633.\n        iv. 2981, colour, kind, pretence.\n  =coloure=, _v.a._ vii. 1625.\n  =comandement=, =commandement=, _s._ P. 84, i. 2790, ii. 3200.\n  =comandinge=, =comandynge=, P. 54*, i. 1335.\n  =comelihiede=, =comlihied=, _s._ v. 2598, 6734.\n    _superl. def._ =comelieste=, v. 3048.\n  =comendacioun=, _s._ vii. 1779.\n    (_pp._ =comendid=, viii. 3009).\n  =comlihied=, _see_ =comelihiede=.\n  =commandement=, _see_ =comandement=.\n  =commende=, _see_ =comende=.\n  =commoeved=, _pp._ vii. 3361, moved.\n  =commun=, =commune=, _see_ =comun=, &c.\n    =companie=, vii. 1674, company, friendliness:\n    =per compaignie=, vii. 3752, together.\n  =compas=, _s._ ii. 2341, contrivance, vii. 229, circle.\n        3464, 4076, surround, contrive, achieve.\n  =compassement=, _s._ ii. 2323, iii. 889.\n  =compassioun (-on)=, _s._ iii. 2722, vi. 170.\n  =compiled=, _pp._ vi. 1382.\n    _v.n._ i. 965, 1380, ii. 264: mourn for, mourn, murmur, complain.\n  =compleignynge=, _s._ iii. 1425.\n  =composicioun=, _s._ P. 814, agreement.\n  =comprehende=, _v.a.pp._ v. 1735, vi. 2435, vii. 33, contain, include.\n    =comun=, P. 1066 f., v. 3759, common people, commonalty.\n    _v.n._ i. 652, vi. 606, 2431, vii. 2200; join, communicate, share;\n        associate, converse, share.\n  =comunliche=, _adv._ i. 803, ii. 3058,\n  =comynge=, _see_ =cominge=.\n  =concordable=, _a._ ii. 2799, iii. 2438, suitable.\n  =concupiscence=, _s._ vii. 5223, viii. 293.\n        things, disposition.\n  =conduit=, _s._,\n    =sauf conduit=, v. 994.\n  =confeccion=, _s._ vi. 654.\n  =confessioun=, =confession=, _s._ i. 202, 1374, v. 4379, viii. 2891.\n  =confirmacion=, _s._ ii. 2938.\n  =confortinge=, _s._ viii. 336.\n  =congelacion=, _s._ iv. 2514.\n  =congele=, _v.a._ vii. 338.\n  =conjoint=, _a._ vii. 502, 1259, joined.\n  =conjunccion=, _s._ vi. 1961.\n    =cowthe him thonk=, ii. 1007; know:\n    =cowde=, =coude=, iv. 1255, 1540, know how to, be able to.\n  =connynge=, _s._ vii. 671.\n  =conoiscance=, _s._ vi. 1638.\n  =conquere=, _v.n._ iii. 1649.\n  =conquerour=, _s._ iii. 1286, vii. 893.\n    (=conqweste=, PP. 42).\n  =Conrade=, vii. 2833.\n  =consaile=, _see_ =conseile=.\n  =consailer=, _see_ =conseilour=.\n        iii. 11, 1504, iv. 792, v. 1847, feeling, conscience, sense\n        of guilt.\n    =in conseil= (secretly), vi. 2326,\n    =hold conseil= (be silent), iii. 778,\n    =prive conseil=, ii. 1917,\n    =conseil hous=, vii. 2851,\n    =conseile=, viii. 2071,\n  =conseile=, =consaile=, =consaille=, _v.a.n._ i. 1123, 2950,\n  =conseilour=, =conseiller=, =consailer=, _s._ iii. 1538, v. 2861,\n    (=counseillour=, PP. 128).\n  =consente=, _v.n._ iv. 2797.\n  =conserve=, _s._ vi. 636, vii. 54, conserve, preserver.\n  =consideracion=, _s._ vii. 2749.\n  =consistoire=, _s._ ii. 2908.\n    _v.a._ i. 1173, 1504, ii. 2329: conspire; agree upon, contrive.\n  =conspirement=, _s._ ii. 1704.\n  =Constance=, ii. 597 ff.,\n    =Constantine=, ii. 706.\n  =constance=, _s._ vii. 1757, steadfastness.\n        vii. 3137, PP. 339, Constantine the Great.\n  =Constantin= (2), ii. 590, Tiberius Constantinus.\n  =Constantin= (3), P. 740, Constantine V.\n  =Constantinople=, vii. 1261.\n  =constreignte=, _s._ viii. 3018.\n  =contemplacion (-oun)=, _s._ v. 7126, viii. 1838.\n  =contenance=, =contienance=, =contenaunce=, _s._ i. 698, ii. 1419,\n    =continance=, ii. 3116; bearing, expression, self-control.\n  =conterpeise=, _see_ =contrepeise=.\n  =continence=, _s._ P. 472.\n  =continue=, _v.n._ iv. 508.\n  =continuinge=, _s._ vii. 5003.\n  =contourbed=, _pp._ i. 222.\n    _as subst._ =the contraire=, P. 554, 979.\n  =contraire=, _s._ vii. 4025, trouble.\n  =contrariende=, _pres. part._ P. 555.\n    (=contrees=, viii. 3014).\n  =contrefet=, _a._ i. 832, 1127, feigned, false.\n  =contrefete=, _v.a._ ii. 2476,\n    _pp._ =contrefet=, ii. 982.\n  =contrepeise=, =conterpeise=, _v.a._ vii. 1505, 3118.\n  =contretaile=, _s._ viii. 3102*.\n  =contrevaille=, =contrevaile=, _v.a._ P. 728, ii. 3313.\n  =contricioun=, _s._ i. 214.\n  =controeve=, _v.n._ iv. 936, 2454, contrive (to);\n    _v.a., pret.pl._ =controeveden=, vii. 187,\n    _pp._ =controved=, ii. 1708, devise.\n  =controvinge=, _s._ vi. 2372.\n  =convenient=, _a._ v. 7190*, vii. 1982, fitting.\n    =coupe=, vii. 1579, cloak, covering, vault.\n  =coppe=, _see_ =cuppe=.\n  =Cor Scorpionis=, vii. 1410.\n        spirit, disposition.\n  =cornemuse=, _s._ viii. 2483, bagpipe.\n  =corrant=, _a._ vii. 352, running.\n  =corrupcioun=, _s._ P. 986.\n  =cors=, _see_ =corps=.\n  =corse=, _see_ =curse=.\n  =cortaisly=, _see_ =courtaisly=.\n  =Corvus=, iii. 796.\n    =cost=, vii. 885, coast, country.\n  =costeiant=, _a._ ii. 2551, bordering.\n    _pp._ couched, viii. 2255.\n  =coude=, _see_ =conne=.\n  =coupe=, _see_ =cope=.\n  =courbe=, _s._ v. 956, hump.\n    =coursier=, vii. 856.\n  =courtaisly=, =cortaisly=, _adv._ i. 2108, viii. 1695.\n  =courtins=, _s.pl._ i. 1787, curtains.\n  =couth=, _a._ _see_ =cowth=.\n  =couthe=, _v._ _see_ =conne=.\n    =covoitise=, v. 1976 ff., vii. 2013, covetousness.\n  =coveitous=, _a._ ii. 317,\n    _def._ =covoitouse=, vii. 2168,\n    _pl._ =coveitouse=, v. 4800,\n    =the coveitous= (_subst._), ii. 335.\n  =covenable=, _a._ v. 2675, 6112, suitable.\n    (=covyne=, vii. 2335*, viii. 3016), company, agreement, device,\n        conspiracy.\n  =covined=, _pp._ i. 1102, agreed.\n  =covoitise=, =covoitous=, _see_ =coveitise=, &c.\n  =cowde=, _see_ =conne=.\n    _pl._ =cowthe=, i. 2862, known.\n  =cowthe=, _v._ _see_ =conne=.\n  =crafteliche=, _adv._ i. 1755.\n  =crafti=, _a._ i. 1091, skilful.\n  =crake=, _v.n._ vii. 305, burst.\n  =cresce=, _v.n._ viii. 29, increase.\n    =crid=, viii. 679, cry, lament, pray for, proclaim.\n    =Crise\u00efda=, ii. 2456.\n  =crisolitus=, vii. 1422.\n  =cristendom=, _s._ ii. 746, 3454, Christianity.\n  =cristene=, _s.pl._ P. 898, Christians:\n    _superl._ =the cristeneste=, ii. 1598.\n  =crok=, _s._ v. 2872, vii. 2268, 4892, crook, crookedness, device.\n    _pl._ =croppes=, vii. 4678, top.\n  =Cropheon=, iii. 2022.\n  =crossen=, _v.a._ i. 1165, set (sails).\n  =crouche=, _s._ ii. 390, cross.\n  =crowe=, _v.a._ iv. 3003, announce by crowing.\n  =cry=, _see_ =cri=.\n  =cunne=, _see_ =conne=.\n  =cunnynge=, _a._ vi. 2437, skilled.\n        remedy.\n  =cured=, _a._ P. 211, with spiritual charge.\n  =curiosite=, _s._ viii. 3114, artful skill.\n        inquisitive.\n  =cursednesse=, _s._ v. 6989, curse.\n  =curteis=, _see_ =courteis=.\n  =curtesie=, _see_ =courtesie=.\n  =custummance=, _s._ v. 1117.\n  =custumme=, =custume=, _s._ vi. 532, viii. 685, 1616.\n  =custummer=, _s._ ii. 1928.\n  =cutte=, _see_ =kutte=.\n  =Daaly=, vii. 361.\n    =fro dai to dai=, v. 1586,\n    =have good day=, iv. 2814,\n    =on daies nou=, iv. 1731,\n    _cp._ =adaies=:\n    _see also_ =dawe=.\n  =Daires=, _genit._ v. 1063.\n  =Daires=, _see_ Darius.\n  =Dalida=, viii. 2703.\n  =damoiselle=, _s._ v. 1352.\n  =dampnacion=, _s._ v. 1360.\n  =dance=, _see_ =daunce=.\n  =danger=, _see_ =daunger=.\n  =dangerous=, _a._ v. 6442, reluctant.\n  =dante=, _see_ =daunte=.\n  =Danubie=, ii. 1819.\n  =Daphne=, iii. 1686 ff.\n    _pres. subj._ =dore=, iv. 2825,\n    _2 s._ =durstest=, iv. 40: dare.\n    =dante=, v. 7220, tame, conquer.\n    =of dawe=, vii. 2883 (dead),\n  =de (Langharet)=, ii. 2995.\n    _v.a._ P. 998, vii. 1640, 1744: contend; contend for, contend\n        against.\n  =decas=, _s._ P. 837, destruction.\n  =deceivable=, _a._ ii. 1698, deceived;\n    _pl._ =decertes=, vii. 2049, service, merit.\n  =decerve=, _see_ =deserve=.\n  =declaracion=, _s._ iv. 2228.\n  =Dedalion=, iv. 2933.\n  =deduit=, _s._ viii. 2847, delight.\n    _pl._ dice.\n  =deface=, _see_ =desface=.\n    =defaute=, vii. 260, failure, want, fault.\n        v. 1710, 5638, prohibition, protection.\n        1203 ff., dissolve, digest.\n    _v.n._ iii. 586, pollute, destroy, outrage.\n        ii. 1224, v. 1688, condition, state, manner;\n    =be degrees= (=degres=), i. 258, iv. 2490, in gradation.\n  =Deianire=, =Deianyre=, ii. 2154 ff., iv. 2048 ff.,\n    =Deyanire=, viii. 2561.\n  =De\u00efdamie=, v. 3046 ff., =De\u00ffdamie=, viii. 2567.\n  =deie=, _see_ =dye=.\n  =deinte=, _see_ =deynte=.\n  =deintefull=, _a._ vi. 813.\n  =del=, _see_ =diel=.\n  =delate=, _v.a._ vii. 3103, set forth.\n  =Delbora= (2), viii. 66,\n    _acc._ =Delboram=, viii. 72.\n        do, deal, consult.\n  =deliberacioun=, _s._ viii. 2302.\n  =delicious=, _a._ vi. 671, 957, delightful, delicate.\n  =delivere=, _a._ vii. 1855, viii. 681, active;\n    _adv._ vii. 458, readily.\n    _pp._ delivered (of childbirth), ii. 935, iii. 202, iv. 459.\n    =deeme=, vii. 2311: judge of, think good, condemn; decide, be judge.\n  =demeine=, _s._ viii. 2226,\n    _pl._ =demeynes=, v. 1332, possession.\n  =demene=, _v.a._ ii. 1101, deal with.\n  =Demetrius=, ii. 1619 ff.\n  =demeynes=, _see_ =demeine=.\n  =demonstracioun (-on)=, _s._ v. 7164*, vi. 1346.\n  =dendides=, vii. 842, (name of a stone).\n    _subst._ =the depe=, ii. 1035.\n        divide, distribute;\n  =departinge=, _s._ ii. 320.\n    _comp._ =deppere=, ii. 2070.\n  =depos=, _s._ ii. 1757, _see note_.\n  =depose=, _v.a._ ii. 1017, 2750, vii. 3225, depose, put down.\n  =deputacion=, _s._ vii. 2750.\n    =derie=, vi. 1520, injure.\n  =dere=, _a._ _see_ =diere=.\n  =derie=, _see_ =dere=.\n    _as subst._ =the derke=, v. 1893, viii. 1691.\n  =derke=, _v.n._ viii. 604, grow dark;\n  =derne=, _a._ i. 1932, secret.\n  =desallowe=, _v.a._ i. 1237,\n    =desalowe=, PP. 242.\n  =descencion=, _s._ iv. 2515.\n  =descerve=, _see_ =deserve=.\n  =descharge=, _s._ viii. 3104*.\n  =descharge=, _v.a._ P. 302, set free.\n  =desclos=, =disclos=, _a._ iii. 192, 770, made known:\n    =disclose=, viii. 1237.\n  =descoevere=, =discoevere=, =discovere=, _v.a._ i. 2630, ii. 2054,\n  =descoloured=, _a._ viii. 1908.\n    =disconfit=, vii. 4428, defeated.\n  =descordable=, _a._ v. 2929, out of accord.\n  =descripcion=, _s._ vii. 1760.\n    =descryve=, vi. 1110.\n    =descerve=, vii. 3934, earn, deserve.\n    =disese=, iv. 1475, (=desease=, viii. 3018), trouble.\n    =despeir=, viii. 945.\n  =desesperance=, _s._ iv. 3499.\n  =deslaie=, _see_ =delaie=.\n  =desobeissance=, _s._ i. 1307.\n  =despeired=, _a._ ii. 1846, iii. 74, 1144, viii. 3012*, in despair,\n         hopelessly bad.\n    _pret._ =despente=, v. 1054.\n  =despense=, _v.a._ iii. 2553.\n  =desplaie=, _v.a._ ii. 1835,\n    =displese=, vii. 4816.\n  =desporte=, _v.a. and refl._ i. 1002, 2294.\n  =despose=, _v.a._ vii. 1809.\n  =despreise=, _v.a._ i. 2119.\n    =disputeisoun=, vii. 1635.\n  =destance=, =distance=, _s._ iii. 611, 2695, vii. 2926, difference.\n  =desteigne=, _v.a._ i. 696, 966, ii. 2245, iv. 838, stain, disfigure.\n  =destourbance=, _s._ ii. 642, 1951,\n    =destorbance=, iii. 2465, vii. 2836.\n  =destourbe=, =destorbe=, _v.a._ i. 221, 1688, iii. 373,\n    (_pp._ =distourbid=, PP. 153.)\n  =destrauht=, _see_ =distraght=.\n    =distresse=, =distresce=, ii. 3266, viii. 1609.\n  =destruccioun=, =destruccion=, _s._ i. 1105, iii. 973, iv. 1067.\n    _pret._ =destruide=, v. 2212,\n    _genit._ =dethes= (deadly), iii. 2657, v. 3533,\n  =detraccioun=, _s._ ii. 387, 534.\n    _genit._ =develes=, ii. 3148,\n    _cp._ =dieules=.\n  =devide=, _see_ =divide=.\n    =divise=, P. 822, vii. 988, 1130, tell, contrive;\n    =devise himself=, i. 1817, decide.\n  =deyss=, =deis=, _s._ vi. 2187, vii. 1886, high table, seat of state.\n    =no del=, =no diel=, P. 418, i. 2434, nothing:\n    _as adv._ =nevere a diel=, P. 878, not at all.\n  =dieme=, _see_ =deme=.\n  =dieules=, _s.genit._ vi. 2345:\n  =differred=, _v.a.pp._ ii. 3074, put aside.\n    _pl._ =dignitees=, ii. 2338.\n    =dyht=, ii. 822, v. 554, prepare, set in order.\n  =diminucioun=, vii. 160.\n  =dimme=, _adv._ v. 4967, faintly (of voice):\n  =Diogenes=, =Diogene=, iii. 1203 ff., vii. 2229 ff.\n  =Dionise=, viii. 546, 1345 ff.\n  =Dionys=, vii. 3341.\n  =disclos=, =disclose=, _see_ =desclos=, &c.\n  =disconfit=, _see_ =desconfit=.\n  =discord=, _see_ =descord=.\n  =discovere=, =discoevere=, _see_ =descoevere=.\n  =discresce=, _v.n._ v. 1851.\n  =discretly=, _adv._ vii. 3342*.\n  =disme=, _s._ P. 269, tithe.\n  =displaie=, _see_ =desplaie=.\n  =displese=, _see_ =desplese=.\n  =disputeisoun=, _see_ =desputeisoun=.\n  =dissimilacion=, _s._ i. 957.\n  =distance=, _see_ =destance=.\n  =distillacion=, _s._ iv. 2513.\n  =distraght=, =destrauht=, _pp._ ii. 1745, iii. 7, vii. 6.\n  =distreigne=, _v.a._ ii. 1302, torment.\n  =distresse=, _see_ =destresse=.\n  =diverse=, _v.n._ P. 677, vii. 972, change;\n    _pp._ =diversed=, P. 29, vii. 1270, changed, made different.\n    =divers=, iii. 2290, vi. 69, different, perverse, evil.\n  =diverseliche=, _adv._ v. 218, 5940.\n  =divin=, _s._ v. 142, divinity,\n    vii. 651, theologian.\n  =divinite=, _s._ vii. 122.\n  =divise=, _see_ =devise=.\n    (=devised=, PP. 235), divided.\n    =doth restore=, P. 761,\n    =doth ous forto wite=, P. 286,\n    =hath do slain=, ii. 1799,\n    =doth to seme=, i. 614,\n    =do that ther be=, iv. 2520,\n    =do wey=, vii. 5408: do, cause, make, put.\n  =doaire=, _s._ vii. 1257, province.\n  =doelful=, _a._ viii. 483.\n  =dole=, _s._ iv. 252, vi. 356, vii. 1213, distribution.\n    (=doom=, vii. 3152*), judgement, dominion:\n    =day of dome=, vii. 3560.\n  =domb=, _see_ =doumb=.\n  =Domilde=, ii. 947.\n  =dominus=, i. 215.\n  =Dorrence=, vii. 3185.\n  =doubte=, _see_ doute.\n  =doubtous=, _a._ vii. 3524.\n  =dounes=, _s.pl._ iv. 1583, hills.\n  =dounward=, _adv._ vii. 5073.\n    =doughter=, ii. 663,\n    _pl._ =dowhtres=, =douhtres=, i. 391, v. 7310,\n  =dowhterles=, _a._ viii. 903.\n  =drake=, _s._ vii. 362, dragon.\n    _imperat._ =draugh=, PP. 384,\n  =drawhte=, =drauhte=, _s._ iii. 2057, v. 4167, vi. 253, draught.\n    _v.n._ iv. 102, vii. 5009, viii. 755: deceive, torment, while\n         away, debase; delay.\n  =drecchinge=, _s._ iv. 3476, tormenting.\n  =drecchinge=, _a._ v. 3975.\n    =withoute drede=, ii. 2388, v. 68 (doubtless).\n    ii. 2622, timorous.\n  =dreint=, =dreynte=, _see_ =drenche=.\n  =drenche=, _v.a.n._ vii. 4277,\n    _def._ =dreinte=, iv. 3093: drown.\n    =drynkth=, vi. 72,\n    _pret._ =drank=, iii. 895,\n    _imperat._ =drink=, i. 2551,\n  =drinkeles=, _a._ vi. 57, without drink.\n  =drive=, _see_ =dryve=.\n  =dronkelew=, _a._ vi. 106,\n    =drunken=.\n  =druerie=, _s._ iv. 2713, vi. 1290, courtship.\n  =drunkenesse=, _s._ vi. 585.\n  =drunkenhiede=, _s._ vi. 566.\n  =drunkeschipe=, =dronkeschipe=, _s._ v. 150, vi. 15.\n    =dryve forth=, spend (time), P. 374, ii. 1309, iv. 3390,\n  =duale=, _s._ vi. 388, narcotic draught.\n  =duc=, =duck=, _see_ =duk=.\n        196), owing, fitting, bound (?).\n  =dueliche=, =duely=, _adv._ vii. 4570, viii. 2374.\n    _pret._ =duelte=, i. 2488, v. 2084, remain, dwell.\n  =duistre=, _s._ i. 1027, guide.\n    =duckes=, iv. 477, duke, leader.\n  =dwelle=, _see_ duelle.\n  =dwyne=, _v.n._ iv. 3440, pine away.\n  =dyamant=, vii. 1333.\n    _pres. part._ =deyinge=, i. 1710.\n  =dyht=, _see_ =dihte=.\n  =dymme=, _a.pl._ viii. 2826:\n  =ease=, _see_ =ese=.\n  =ecclesiaste=, vii. 4491.\n  =echedaies=, _s.genit._ v. 512.\n  =Ector=, _see_ =Hector=.\n  =eem=, _see_ =em=.\n  =eere=, _see_ =ere=.\n    =theffect=, iv. 1759.\n  =effeminat=, _a._ vii. 4304.\n    =eftsones=, iv. 2830.\n  =Egipcienes=, &c. _see_ =thegipcienes=.\n  =Egistus=, =Egiste=, iii. 1906 ff., 2029 ff.\n  =eighte=, _num._ vii. 1110 ff.,\n    =eyhte=, viii. 81.\n    _impers._ vi. 386, ail.\n  =eldemoder=, _s._ iv. 2251.\n  =eldeste=, _a.superl. def._ v. 3047, vii. 557.\n  =eleborum=, vii. 1336.\n  =Eleine=, _see_ =Heleine=.\n  =element=, _s._ vii. 372,\n    =thelementz=, v. 759.\n  =elitropius=, _s._ vii. 841, (name of a stone).\n  =ellefthe=, _a._ vii. 1393, eleventh.\n  =elleswhere=, _adv._ P. 9, iv. 164,\n    _see_ =elles=.\n  =ellevene=, _num._ vii. 1186.\n    _pl._ =eloquences=, vii. 1631.\n  =eloquent=, _a._ vii. 37, viii. 393.\n    _genit._ =emes=, i. 1489, uncle.\n    =embraseth=, iii. 1483, take in hand, embrace, obtain;\n      i. 431, put on the arm.\n  =embrouded=, =enbrouded=, _pp._ iv. 1319, vi. 1554,\n    =embroudred=, i. 2511.\n  =embuisshed=, _pp._ ii. 3007.\n  =embuisschement=, _see_ =thembuisschementz=.\n  =Emilius=, ii. 1776.\n    _v.n._ P. 833, ii. 367, 3068: damage, make worse; become worse.\n  =empeirement=, _s._ v. 2161, vii. 1158, harm.\n  =emperesse=, _s._ viii. 2612.\n    =themperour=, i. 762,\n    _genit._ =emperoures=, ii. 1219.\n        worth, object.\n  =enbrouded=, _see_ =embrouded=.\n  =enbrouderie=, _s._ iv. 1175.\n  =enchantement=, _s._ i. 477, iv. 765.\n  =enchanting=, _s._ iv. 648.\n    =enclined=, _pp._ ii. 271.\n    (_pp._ =enclosid=, viii. 2942.)\n  =encluyed=, _pp._ iv. 1345,\n    =enclowed=, viii. 113, hurt with a nail, nailed.\n  =encombre=, _v.a._ ii. 1770, vii. 5219, endanger, harass.\n  =encourtine=, _v.a._ i. 877, curtain.\n    =encres=, viii. 74, increase, advancement.\n  =enderday=, _s._ i. 98,\n        compose, accuse, examine.\n  =endlong=, _prep._ ii. 689, iii. 1031;\n    =anemie=, viii. 1355.\n  =enfile=, _v.a._ vii. 4333, thread.\n        923, relate, instruct, enform.\n        disposition, ingenuity, device.\n  =engine=, _v.a._ i. 878, 1101, ii. 2116, deceive, entrap.\n  =enginous=, _a._ vii. 433, quick-witted.\n    =Engleissh=, vi. 985,\n    (=englesch=, viii. 3108).\n  =englue=, _v.a._ iii. 1553, iv. 3363, fasten, ensnare.\n  =enhabite=, _v.a._ iii. 1335, viii. 93.\n  =enheritance=, _s._ v. 5553.\n  =enlumined=, _pp._ vii. 64.\n    =enoignt=, vii. 4247,\n    =enoignted=, vi. 1974.\n  =ensamplaire=, _see_ =essamplaire=.\n    (=essample=, PP. 93).\n  =ensample(n)=, _v.a._ P. 47;\n    =essampled=, P. 7.\n    =essamplerie=, vi. 1385.\n  =ensele=, _v.a._ viii. 2699, seal.\n    =entaille=, iv. 2990, form, fashion, sculpture.\n  =entame=, _v.a._ i. 709, wound;\n  =entendable=, _a._ vii. 2146.\n  =entendance=, _s._ viii. 2488, service.\n        pay attention, undertake.\n        understanding, meaning, instruction.\n        2669, meaning, purpose, thought.\n  =entermette=, _v.refl._ ii. 66, interfere.\n  =enterrement=, _s._ v. 5727, viii. 1523.\n  =entrecomune=, _v.n._ ii. 3249.\n        entangle.\n  =entronize=, _v.a._ vii. 2416,\n    =intronize=, ii. 2822,\n    =inthronized=, viii. 6.\n  =envenime=, =envenyme=, _v.a._ ii. 2237, iii. 2457, vi. 3, envenom,\n        poison.\n    =thenvious=, ii. 1728;\n  =environe=, _v.a._ vi. 2239, vii. 240, encompass.\n    =eny thing=, _as adv._ ii. 2057.\n  =Ephiloquorus=, iv. 2409.\n    =epitaffe=, viii. 1531.\n  =eringe=, _s._ v. 1228, ploughing.\n  =Eriphile=, iii. 2565.\n  =Erithe\u00fcs=, vii. 853.\n  =Ermenie=, _see_ =Armenye=.\n    =therthe=, i. 3265, earth, clay.\n    =ertheli=, =erthely=, iii. 2520, PP. 63.\n  =eschape=, _see_ =ascape=.\n    =teschuie=, vii. 3247,\n    =eschue=, P. 458, v. 7002, avoid, escape.\n  =Esculapius=, v. 1059 ff.\n  =esely=, _adv._ v. 5027, gently.\n    _acc._ =Esionam=, =Eseonen=, v. 7275, viii. 2518.\n  =esmaie=, _v.refl._ v. 3348;\n  =espleit=, _s._ v. 3924, success.\n  =esposaile=, _s._ iv. 1498,\n    =espousaile=, v. 5815.\n  =essamplaire=, =ensamplaire=, _s._ iv. 887, vii. 3143, 4026.\n  =essampled=, =essamplerie=, _see_ =ensample=, &c.\n  =essoine=, _s._ i. 1778, excuse.\n  =estat=, _see_ =astat=.\n  =estre=, _s._ ii. 3370, abode.\n  =estrete=, _s._ i. 1344, extraction, origin.\n  =eternal=, _a._ viii. 2973.\n  =Ethiope=, iv. 649.\n  =etique=, _s._ vii. 1651, ethics.\n  =eutonye=, vi. 1318.\n  =evangile=, _s._ PP. 217.\n    =evel mouthed=, v. 519.\n    =evene liche=, iii. 2397, vii. 3033.\n  =evenynge=, _see_ =thevenynge=.\n  =everich=, _pron._ vi. 171, each one.\n  =everich=, _a._ _see_ every.\n  =evermore=, =everemore=, _adv._ i. 1330, ii. 442,\n      _cp._ =everychon=.\n  =everydel=, =everydiel=, _s._ P. 641, iii. 836, 929;\n    _pl._ =evidences=, iv. 2665.\n  =exalacion=, _s._ vii. 330.\n  =examinacioun=, _s._ ii. 313.\n  =excellence=, _s._ PP. 375.\n  =excepte=, _v.a._ vii. 2745, accept.\n  =excercise=, _s._ vi. 532.\n  =excessif=, _a._ vii. 2722.\n  =excitacioun=, _s._ vi. 567.\n  =exclude=, _v.a._ viii. 2711.\n    (_pp._ =excusid=, viii. 3111), excuse, give as excuse.\n  =excusement=, _s._ i. 1022.\n  =execucioun (-on)=, _s._ vii. 3081, viii. 1952.\n  =expectant=, _a._ ii. 1712.\n    =thexperience=, P. 331.\n  =expert=, _a._ vii. 27.\n  =expressly=, _adv._ iii. 2331.\n    =thextremetes=, iv. 2565.\n  =eyhte=, _see_ =eighte=.\n  =eyhtetiene=, _num._ i. 1803, vii. 1025.\n  =eyther=, _see_ =either=.\n  =Fa crere=, ii. 2122 ff.\n  =Fabricius=, vii. 2784.\n  =facounde=, =faconde=, _s._ v. 3126, vii. 36, eloquence.\n  =faderhode=, _s._ iv. 527.\n  =faiterie=, _s._ i. 179, false pretence.\n    _superl._ =falseste=, v. 6047:\n    _adv._, =false tunged=, ii. 1750.\n  =false(n)=, _v.a.n._ ii. 2150, v. 5182, violate, break faith.\n  =falshed=, =falshede=, =falshiede=, _s._ i. 1009, ii. 857, 1692,\n    =falsliche=, v. 5920.\n  =falssemblant=, _s._ ii. 1876 ff.\n  =falswitnesse=, _s._ v. 2863 ff.\n  =falte=, _s._ vi. 286, want.\n  =familier=, _a._ vii. 3147.\n    _pl._ =fantasies=, ii. 2898.\n    _pres.p._ =(wel) farende=, v. 3381.\n        condition, business.\n    =als faste=, i. 414, 474, quickly;\n    =fast aslepe=, ii. 2870;\n    =faste=, ii. 1089, close,\n      _cp._ =fasteby=.\n    _cp._ =faste=, _adv._\n  =favorable=, _a._ ii. 1697, iv. 443, vii. 3976, partial, favourable.\n  =faye=, _see_ =faie=.\n  =Februer=, vii. 1234.\n    =Phedra=, viii. 2514.\n  =fee=, _s._ viii. 543, property;\n  =feer=, _see_ =ferr=.\n  =feere=, =feerful=, _see_ =fere=, =ferful=.\n    _pl._ =feinte=, iv. 118, false, sluggish, faint.\n  =feintise=, _s._ i. 175, feigning.\n  =feir=, _see_ =fair=.\n    =make his feith= (give his assurance), v. 2897, 2924.\n    =felaschip=, ii. 1217.\n    =fela=, ii. 318, v. 2420, fellow, sharer, equal.\n  =felle= (1), _see_ =fille=.\n  =felt=, =felte=, _see_ =fiele=.\n  =felthe=, _s._ ii. 422, filth.\n  =femele=, _a. as subst._ iv. 1301, vii. 4215.\n  =fenele=, _s._ vii. 1327, fennel.\n  =fennes=, _s.pl._ viii. 160, fens.\n  =fer=, _a._ _see_ =ferr=.\n  =ferde=, =ferd=, _see_ =fare=.\n  =fere=, =feere=, _v.a._ ii. 578, fear;\n    _refl._ =feere=, iii. 454, be afraid.\n  =ferforthli=, _adv._ ii. 77, viii. 1229.\n  =ferke=, _v.a._ viii. 603, convey.\n    _def._ =ferre=, iii. 1901, far, distant:\n    _compar._ =ferre=, iii. 71:\n  =ferthe=, _a._,\n  =ferthest=, _adv._ iv. 13.\n  =fet=, _s._ viii. 2415, deed, feat.\n  =fethrebed=, _s._ iv. 3020.\n    _pl._ =fetures=, vii. 4877, feature, make.\n    _sup._ =fieblest=, vii. 4296;\n  =fieblesce=, _s._ ii. 2272.\n  =fiede=, _see_ =fede=.\n  =field=, _see_ =feld=.\n  =fieldwode=, _s._ v. 4039, _see note_.\n    _pp._ =felt=, i. 210, feel, think.\n  =fierce=, _see_ =fiers=.\n  =fiere=, ii. 349, companion;\n    =in fiere=, =in fere=, i. 993, ii. 710, viii. 1753, together.\n  =fieverous=, _a._ v. 589.\n  =fiftene=, _num._ vii. 1304.\n  =figure=, _v.a._ vii. 1016, 1032, shape, figure.\n  =fihte=, =fyhte=, _see_ =feihte=.\n  =a fin=, iv. 60, at last:\n    =in final=, viii. 3106.\n    _pp._ =founde(n)=, i. 2299, v. 6814, vi. 633; find, invent, provide.\n    =finger ende=, vi. 1064,\n  =fire=, _v._ _see_ =fyre=.\n  =firy=, _see_ =fyri=.\n  =fissh=, =fissch=, _s._ vi. 1264,\n  =fisshere=, _s._ iii. 956, viii. 646.\n  =five=, _see_ =fyve=.\n  =flacke=, _v.n._ viii. 1196, flutter.\n  =flaterende=, _pres.p. as a._ vii. 2652.\n    _pp._ =fledd=, vii. 3570; escape, flee, avoid.\n    _subj._ =flyhe=, vii. 358,\n  =Flegeton=, v. 1109.\n  =fleisschly=, =fleisshly (-li)=, =fleysshly=, _a._ vii. 4211, 4237,\n    =flietende=, iv. 3083, float.\n  =flihte=, _see_ =flyhte=.\n    =flitt=, iv. 214, move, turn aside.\n  =Florent=, i. 1411 ff.\n    =fool=, vi. 569, vii. 4271, foolish.\n    =fooles=, vi. 535; fool.\n  =fole=, _s._ viii. 2407, foal.\n    =folhast=, iii. 1096.\n  =folhastifnesse=, _s._ vii. 435.\n        attempt, try.\n    =for that=, P. 22, i. 1784, since, because, in order that.\n    _v.n._ i. 1279, iii. 754, v. 563: leave out, spare, prevent,\n        forbear, avoid.\n  =forbiede=, _v.a.n._ v. 394,\n    =god forbede=, iii. 477,\n  =forblowe(n)=, _pp._ ii. 25, viii. 1402, blown about.\n  =forboght=, _pp._ ii. 1573, bought off.\n  =forcacche=, _v.a._ P. 409, drive out.\n  =forcast=, _pp._ v. 1193, cast away.\n    _pp._ =fordo=, v. 7576, destroy.\n  =fordrive=, _v.a.pp._ viii. 1636, driven about.\n  =fore=, _adv._, =come fore=, =travaile fore=, &c., iv. 1723,\n  =forebode=, _s._ v. 6053, prohibition.\n  =forein=, _a._ iii. 5, v. 973, vii. 2975, far removed.\n  =forestempne=, _s._ iii. 994, man at the prow (?).\n  =foreward=, _s._ iii. 507, v. 7004, engagement.\n  =forfare=, _pp._ i. 109, worn out (with travel).\n  =forfet=, _s._ iii. 1798, vii. 2721, 4583, transgression, forfeit.\n  =forfeture=, =forsfaiture=, iii. 1500, v. 780, 1764, 4214, offence,\n        punishment.\n  =forge=, _s._ i. 1088, v. 963, workmanship, forge.\n  =forgnawe=, _pp._ iii. 1406, gnawed to pieces.\n  =forgon=, _v.a._ v. 7284, go without.\n  =forjugge=, _v.a._ vii. 3171*, condemn.\n  =forlete=, _v.a.pp._ vii. 584, viii. 1434, abandoned, left alone.\n  =forlie=, _v.a._,\n    _3 s.pres._ =forlith=, PP. 108,\n    =forlih=, viii. 300,\n    _pp._ =forlein=, =forlain=, iii. 198, 2276, v. 3189; lie with,\n        violate.\n    =forlorn=, v. 1882, lost.\n  =Forone\u00fcs=, vii. 3060.\n    =no fors=, v. 7720, no matter.\n    _3 s.pres._ =forsakth=, ii. 2450,\n    _imperat._ =forsak=, vii. 3675,\n    _pp._ =forsake=, i. 210, 3128, ii. 157; deny, give up, avoid,\n        desert.\n  =forschape=, _v.a._ iv. 2108,\n    _pl._ =forschope=, vi. 1446,\n    _pp._ =forschape=, i. 416, iii. 377, transform.\n  =forsfaiture=, _see_ =forfeture=.\n  =forslowthen=, _v.a._ iv. 2319, v. 1887, neglect by sloth.\n  =forsmite=, _pp._ viii. 1000, smitten (to death).\n  =forstormed=, _pp._ ii. 25, viii. 1402, driven by storms.\n  =forth=, _adv._ (of place) i. 826, iv. 799, vii. 4362, (of time)\n    =forth therupon=, i. 2503,\n    =forth after=, iii. 2103,\n    =forth riht=, ii. 1270;\n    =forth= (= continually), P. 931,\n    =axeth forth= (go on asking) i. 2668,\n    =dryve forth=, P. 374, spend (time):\n    =forthwith=, ii. 699, 1034, together with, with;\n    =forth withal=, ii. 791.\n  =forth=, _s._ i. 3314, course.\n  =forthbringe=, _v.a._ vii. 2213,\n    _pp._ =forthbroght=, v. 1257.\n  =forthdrawe=, _v.a._ v. 330,\n    (=forth drawe=, viii. 3060), draw out, bring forth, bring up, breed.\n  =forthdrawere=, _s._ iv. 3381, breeder.\n  =forthdrawinge=, _s._ v. 1021, breeding.\n  =forthenke=, _v.a._ iii. 2614;\n    _pret._ =forthoghte=, ii. 796, 2398: repent; it repents (me), it\n        is displeasing.\n  =forther(e)=, _adv._ _see_ =furthere=.\n  =forthermor(e)=, _see_ =furthermor(e)=.\n    _cp._ =furthere=.\n  =forthferde=, _v.n.pret._ i. 98, went forth.\n  =forthgon=, _v.n._ iv. 1850.\n    =for thi=, viii. 2950*), therefore:\n    =noght forthi=, i. 1901, ii. 398, nevertheless.\n  =forthrere=, _s._ vii. 804.\n  =forthriht=, _adv._ v. 7118*, straight.\n  =forthringe=, _s._ ii. 661, 2048, vii. 2957, furtherance.\n  =forthrowe=, _pp._ viii. 1154, thrown about.\n  =forthwith=, _adv._ ii. 359, 1204, v. 643, at once, moreover:\n    _prep._ _see_ =forth=.\n  =fortrede=, _v.a._,\n    _pp._ =fortrode=, v. 6054, tread to death.\n  =fortunat=, _a._ vii. 917.\n        bring about, deal with, regulate, make fortunate.\n  =forwacched=, _pp._ v. 5421, wearied with want of sleep.\n  =forwakid=, _pp._ iv. 404, wearied with want of sleep.\n  =forwept=, _pp._ iv. 404, worn out with weeping.\n  =forwhy and=, _conj._ ii. 2025, v. 2563, provided that.\n  =forworthe=, _v.n._ vi. 280, perish.\n    _pret._ =foryat=, iv. 654,\n    _imperat._ =foryet=, viii. 2434,\n  =foryetel (\u021d)=, _a._ vii. 415, forgetful.\n  =foryetelnesse (\u021d)=, _s._ iv. 541, 629.\n  =foryifte (\u021d)=, _s._ viii. 2896, forgiveness.\n    =foryove=, i. 2136, forgive, give.\n  =fostringe=, _s._ vii. 2174.\n    =under foote=, vii. 3335*,\n    =at his fot=, iii. 233,\n  =foul=, =foughl=, _s._ _see_ =fowhl=.\n    _compar._ =foulere=, i. 1759;\n    _sup._ =the fouleste=, i. 1718.\n    _3 pl.pret._ =foundeden=, v. 904.\n  =fourtenyht=, _s._ iv. 1418.\n  =fourtiene=, _num._ i. 3134, viii. 1539.\n    (=fraunchise=, viii. 3023), freedom, privilege, liberality.\n  =franchised=, _pp._ ii. 3263, privileged.\n  =fraternite=, _s._ v. 1775.\n    _pret._ =fredde=, v. 7167, feel.\n  =Frederik=, v. 2392.\n    =freissh=, vii. 5000,\n    _pl._ =freisshe=, =freysshe=, i. 353, 2355;\n    _comp._ =freisshere=, vi. 768.\n  =freissh=, _adv._ viii. 2487.\n  =frended=, _pp._ viii. 1964.\n  =frendliche=, _adv._ vii. 4920.\n  =frendlihede (-hiede)=, _s._ iii. 946, v. 4755.\n    =frenschipe=, iii. 1060.\n  =Frensche=, _a.def._ P. 770;\n    _subst. pl._ =Frensche=, ii. 2993.\n  =frere=, _s._ vi. 138, friar.\n  =fressh=, _see_ =freissh=, _a._\n  =frete=, _v.a._, _3 s.pres._ =fret=, vii. 412, consume.\n  =frette=, _s._ v. 3015, ornament.\n  =freyne=, _v.a._ v. 7471, question.\n  =Frigelond=, =Frige=, v. 147, 272.\n  =Frigidilles=, iv. 2408.\n    =mi ladi fro=, iv. 558,\n  =froise=, _s._ iv. 2732, pancake.\n  =fronce=, _see_ =frounce=.\n  =frounce=, =fronce=, _s._ ii. 392, vi. 770, vii. 1594, wrinkle,\n        obstruction.\n  =frounce (up)=, _v.a._ i. 1589, wrinkle.\n  =froward=, _prep._ P. 863, away from.\n  =fuisoune=, _v.a._ viii. 1992, supply in abundance.\n    _pret._ =fulfelde=, v. 1246,\n    =fulfilt=, viii. 2211;\n    _v.n._ vii. 1584: fill, perform; suffice.\n  =fulhard=, _a._ viii. 2777.\n    =fullich=, iii. 2661.\n  =fulmanye=, _a._ viii. 2408, very many.\n    =fulofte tyme=, i. 1382,\n  =fulsore=, _adv._ vii. 3153*.\n  =fulwonne=, _v.a.pp._ vii. 736, fully won.\n  =funke=, _s._ vi. 512, spark.\n  =furgh=, _s._ iv. 1846, v. 3527, furrow, (furlong).\n  =furthermor(e)=, =forthermor=, _adv._ ii. 626, 1164, iii. 942,\n    =forthere mor=, iii. 885.\n  =fyf=, _see_ =fyve=.\n  =fyhte=, _see_ =feihte=.\n  =fynde=, _see_ =finde=.\n  =fyne=, _v.a._ iv. 2456, refine.\n  =fyne=, _a._ _see_ =fin=.\n  =fyrdrake=, _s._ vii. 323, fiery dragon.\n  =fyre=, _s._ ii. 150, bolt (of a crossbow).\n  =Gabie=, vii. 4621 ff.\n  =Gabiens=, _pl._ vii. 4612 ff.\n    _pres. part._ =gaderende=,\n  =gaignage=, _s._ iii. 2347, harvest.\n  =Galahot=, viii. 2502.\n  =Galathe(e)=, ii. 108 ff.\n    =diverse game=, vi. 1849,\n  =gamme=, _s._ vii. 172, scale (of music).\n  =gan=, _see_ =ginne=.\n  =garlandes=, _s.pl._ viii. 2467.\n    =gate tre=, iv. 3593; gate, way.\n  =gaudes=, _s.pl._ viii. 2906.\n  =Gayus Caligula=, viii. 202.\n  =Gayus Fabricius=, vii. 2784.\n  =Gedeon=, vii. 3633 ff.\n  =generacion=, _s._ iv. 2227.\n  =genitals=, _s.pl._ v. 855.\n    =gentillesse=, viii. 730.\n  =geomance=, vi. 1295, divination by earth.\n  =geometrie=, _s._ vii. 151.\n  =gerarchie=, _s._ vii. 1773, rule.\n    =al to gesses=, v. 840,\n    =withoute gesses=, v. 1136.\n    _pl._ =gestes=, v. 493, guest.\n  =Geta=, =Gete=, ii. 2477 ff.\n  =Ghenbal=, vi. 1320.\n  =Gibiere=, vi. 1323.\n  =gilt=, _see_ =gult=.\n  =gknawe=, _see_ =gnawe=.\n    _compar._ =gladdere=, iv. 1543,\n    _sup._ =gladdest=, vii. 2422.\n    _refl._ i. 2532, vii. 2605: gladden; rejoice.\n    =gladschip=, iii. 72.\n  =glede=, _s._ iii. 39, hot coal.\n  =Glodeside=, i. 2575 ff.\n  =glose=, _s._ i. 271, vii. 2171, comment, flattery.\n  =glose=, _v.a._ i. 1254, vii. 3786, explain, conceal;\n    _genit._ =goddes=, i. 855,\n  =a goddeshalf=, v. 4452 (_see note_),\n  =Godefroi=, PP. 283.\n  =Godelie=, vii. 2553.\n  =godespourveiance=, _s._ PP. 21 (MS.).\n  =godward=, i. 869.\n  =goldhord=, _s._ v. 2118, hoard of gold.\n    _pl._ =goodes=, i. 628, v. 4984, wealth, kindness.\n  =goodlihiede=, _s._ iv. 608.\n    =goodlych=, ii. 2026:\n    _adv._ =goodliche=, ii. 787,\n  =goodnesse=, _s._ P. 485.\n  =gore=, _s._ v. 5730, cloak, cover.\n  =Gorgones=, i. 402.\n  =gorgonza=, vii. 1367 (name of a stone).\n    =gostliche=, v. 1855:\n    =governaunce=, P. 187.\n  =governynge=, _s._ PP. 31.\n    _pl._ =graces=, i. 51, grace, favour, pardon.\n  =gracious=, _a._ i. 137, ii. 562, 3080, v. 409, favourable, kind,\n        favoured.\n    _v.a._ vi. 445: cried out, cried out for.\n  =gramaire=, _s._ vii. 1528 ff.\n  =grame=, _s._ iii. 48, 734, trouble.\n    _pl._ =grases=, i. 2976, grass, herb.\n  =grave(n)=, _v.a.pp._ i. 555, iii. 2078, iv. 3672, engraved, buried.\n  =Grecs=, _see_ =Grek=.\n  =grede=, _see_ =gradde=.\n  (=greede=, _v.n._ v. 394*, desire.)\n    _cp._ =Gregois=.\n  =Gregois=, _s._ iv. 2401, Greek (language),\n  =greine=, _v.n._ v. 823, 7626, bear corn, ripen.\n  =Grek=, _s._ iv. 2627, Greek (language), vi. 1314, viii. 2544;\n    =greene=, iv. 1491, 2309, green, fresh.\n    =griene=, iv. 3325, green field;\n    =greene=, vii. 1168, greenness.\n    _compar._ =grettere=, iv. 1459,\n    _sup._ =greteste=, ii. 599.\n  =grete=, _v._, _see_ =griete=.\n  =grevable=, _a._ iv. 309, grievous.\n    =grievance=, vi. 969, harm, grief.\n  =greven=, _v._, _see_ =grieve=.\n  =griedili=, _see_ =gredily=.\n    _pret._ =grette=, vii. 4520,\n    _imperat._ =griet=, i. 2433,\n    =gret=, viii. 2941*, greet.\n  =grievance=, _see_ =grevance=.\n    _impers._ P. 1086, i. 2011, ii. 54: hurt, vex, do injury, be vexed.\n  =grinde=, _v.a._,\n    _3 pl.pret._ =grounde=, iii. 3.\n    _genit._ =gripes=, i. 2545, griffin.\n  =grith=, iii. 1847, protection.\n  =grom=, _s._ ii. 3408, servant.\n  =Grossteste=, iv. 234.\n  =groucche=, _see_ =grucche=.\n    =upon grounde=, i. 2300,\n    =upon the ground=, i. 2830,\n    =fro the grounde=, v. 160,\n    =fro the ground=, v. 5702,\n    =unto the grounde=, v. 5007.\n        composed, disposed.\n  =groundles=, _a._ vii. 4827, bottomless.\n    =groucche=, vii. 2193, complain.\n  =grucchinge=, _s._ ii. 2222.\n  =guide=, =guyde=, _v.a._ P. 128, ii. 1884, 7702, direct, carry on.\n  =Guilliam de Langharet=, ii. 2995.\n  =gule=, _s._ vi. 10, 629, gluttony.\n  =gulion=, _s._ v. 6861, tunic, garment.\n  =gulte=, _v.n._ ii. 3294, be guilty.\n    =gylteles=, vi. 728.\n  =Gunnore=, viii. 2502, Guinevere.\n    _genit._ =Gurmondes=, =Gurmoundes=, i. 2474 ff.\n  =guye=, _see_ =guie=.\n  =gylteles=, _see_ =gulteles=.\n    =Ha mercy=, iii. 225,\n  =habitable=, _a._ vii. 586.\n  =Habraham=,\n    =a goddes half=, v. 5016, in God\u2019s name,\n    =in Cristes halve=, PP. 120, for Christ\u2019s sake:\n  =halfdede=, _a.pl._ vi. 594.\n  =halfdrunke=, _a._ vi. 58.\n  =halfwode=, _a._ vi. 513, half mad.\n  =halsen=, _v.a._ iv. 3074, explain (as an omen).\n    _pret._ =haltede=, iv. 1345, go lame.\n  =haltres=, _s.pl._ iv. 1357 ff.\n  =halve=, _see_ =half=.\n  =halvinge=, =halvynge=, _adv._ iv. 1885, viii. 2319, 2397,\n    =halfvinge=, vii. 3398.\n  =hand=, _see_ =hond=.\n    _pret. pl._ =hyngen=, iv. 1358;\n    _pers._ v. 7831: happen, appear.\n    _pl._ =happes=, ii. 2547, v. 2249, fortune, chance.\n    _superl._ =hardest=, P. 733.\n  =hardinesse=, _s._ iv. 1966.\n  =harneis=, _s._ v. 3109, vi. 1652, vii. 3326*, suit of armour,\n        trappings.\n  =hastifesse=, _s._ v. 1482.\n  =hastihiede=, _s._ v. 3532.\n  =hatte=, _v._ _see_ =hote=.\n  =haveles=, _a._ v. 2506, 6968, destitute.\n  =havinge=, _s._ vii. 2274, possession.\n    =hem= (= themselves), i. 625.\n  =Hebreu=, _s._ iv. 2398, 2653, Hebrew (language);\n    =thebreus=, vii. 3054.\n    =on hevede=, vii. 1108,\n    =hevedes=, viii. 369; head:\n  =heiere=, _see_ =hih=.\n    =upon heighte=, iv. 2124, vii. 1121.\n  =heil=, _a._ i. 703, 2122, healthy, wholesome.\n    =soule hele=, P. 749, ii. 1313; health, salvation, profit.\n    =heele=, vii. 1568, heal.\n    _v.n._ ii. 2056: conceal, cover.\n    =Eleine=, viii. 2529, Helen (of Troy).\n  =Heleine= (2), ii. 3471, (mother of Constantine).\n    =helle king=, iv. 2851.\n  =Hellican=, viii. 575.\n  =Helmege=, i. 2592 ff.\n  =helthe=, _s._ P. 96, 1052, i. 2496, health, salvation.\n    _pl._ =hennes=, viii. 159.\n  =hende=, _a. as subst._ iv. 644, graceful creature.\n    _genit._ =Henries=, PP. 272.\n    _pp._ =hent=, i. 3379, take, seize.\n  =hep=, _s._ iv. 3008, great quantity.\n  =hepehalt=, _a._ v. 957, lame.\n  =her=, _pron._ _see_ =here=.\n  =heraldie=, _s._ ii. 399, _see note_.\n  =herbage=, _see_ =therbage=.\n  =herbergage=, _s._ ii. 1337, iv. 82, vii. 1069, lodging.\n  =herbergour=, _s._ ii. 1329.\n  =here=, _v._ _see_ =hiere=.\n  =here=, =her=, _pron. poss._ P. 51, 154, &c., their:\n    =here tuo=, _v._ 7651, of them two.\n  =Heredot=, iv. 2413.\n    _pl._ =heritages=, vii. 2008.\n  =herke=, _v.imperat._ ii. 1226,\n        to, listen.\n  =Hermyngeld=, =Hermyngheld=, ii. 749 ff.\n        out of order.\n    _but_ =oure herte=, =here herte=, _sing._ iii. 1473, iv. 1377,\n    =tok to herte=, v. 807.\n  =Herupus=, iv. 1246.\n    _pl._ =hestes=, i. 1335, command.\n  =hete=, _v.n._ viii. 1195, grow hot.\n    =the hethen=, _pl. subst._ iv. 1659.\n  =heved=, _see_ =hed=.\n  =heveneriche=, _s._ ii. 3150, vii. 3034.\n  =heveneward=, _adv._ v. 730.\n    =hevy chiered=, viii. 2533.\n  =hevynesse=, =hevinesse=, _s._ ii. 224, iv. 2936, viii. 729, PP. 152.\n  =heyher=, =heyhte=, _see_ =hih=, =heihte=.\n    =heede=, ii. 74, heed.\n  =hierafterward=, _adv._ P. 26, i. 1869.\n  =hierde=, _s._ P. 415, iii. 1820, keeper (of sheep, &c.).\n    (_3 pl.pres._ =hierin=, viii. 3017),\n    _imperat._ =hier=, i. 197.\n    =hier tofore=, v. 65,\n    =here above=, iv. 2190,\n  =hieringe=, _see_ =heringe=.\n    =the hihe See=, iii. 1063,\n    =hyh midday=, iv. 3273;\n    _comp._ =heiere=, vi. 404,\n    _sup._ =the heyeste=, vii. 935,\n    =heihest=, vii. 3442.\n  =hihe=, _v.n._ viii. 587, go higher;\n    _pp._ =hyed=, vii. 1115, exalted.\n  =hihte=, _see_ =hote=.\n    (=himsilve=, PP. 61),\n    =hindrynge=, iv. 1876.\n    =sche hirself=, iv. 3618,\n    =hirselve(n)=, =hireselven=, ii. 1142, iv. 860, v. 3737.\n  =hit=, _see_ =it=.\n  =hold=, _s._ ii. 1689, 2745, iv. 3024, stronghold, prison.\n    _pret. subj._ =hielde=, v. 82,\n    _pp._ =holde(n)=, P. 102, 224, 363: hold, stand firm, possess,\n        consider.\n    =holi lond=, vii. 905.\n        wholly.\n    =his oghne hond=, iii. 2142,\n  =honestely=, =honesteliche=, _adv._ i. 843, vii. 5075, viii. 1995\n        f., honourably.\n  =honge=, _see_ =hange=.\n  =honochinus=, vii. 1377.\n  =Honorius=, vi. 1331.\n  =honourable=, =honorable=, _a._ ii. 1460, 3017, iv. 2030.\n  =hool=, _see_ =hol=.\n  =hord=, _s._ vii. 2094, treasure.\n  =Horestes=, iii. 1958 ff.\n    (_cp._ =horsebak=),\n    =horse haltres=, iv. 1357,\n    =horse knave=, iv. 1399,\n  =horsebak=, _s._ vii. 4908.\n  =horsmen=, _s.pl._ ii. 1824.\n  =hose=, _s._ vii. 4306, stocking.\n  =hoste=, _s._ vii. 3357, viii. 1289, host, guest.\n    _comp._ =hotere=, vi. 210;\n    =the hoteste=, _as subst._ i. 2492, ii. 415.\n    =how so that=, =howso that=, ii. 3482, iii. 1368,\n    =how evere that=, =how evere=, =how so evere=, =hou as evere\n    =hous= (in astronomy), iv. 3223 ff., vii. 991 ff.,\n    =housbonde=, v. 4627,\n    _pl._ =housebondes=, vii. 5347.\n    _imperat._ =hove (out of)=, iii. 1307, stay.\n  =hovedance=, _s._ vi. 144, viii. 2680.\n  =how=, =howso=, _see_ =hou=.\n  =hull=, _see_ =hell=.\n  =Humber=, ii. 720.\n  =humblesce=, =humblesse=, _s._ i. 2256, vii. 4501.\n  =Hungarie=, i. 2022.\n  =hungerstorven=, _pp._ vi. 810.\n  =hurtes=, _s.pl._ vii. 4618.\n  =hy=, _see_ =hih=.\n  =hyde=, _v._, _see_ =hide=.\n  =hyed=, _see_ =hihe=, _v._\n  =hyhte=, _see_ =hote=.\n  =Iante=, iv. 478 ff.\n  =Icharus=, iv. 1040 ff.\n  =iconomique=, _s._ vii. 1670, economics.\n  =idelschipe=, _see_ =ydelschipe=.\n  =idoles=, _see_ =thidoles=.\n  =ile=, _see_ =yle=.\n  =Ilicius=, vii. 5151 ff.\n  =immortal=, _a._ viii. 2979.\n  =impossible=, _a._ v. 772, 4027, incapable, impossible.\n  =impotent=, _a._ viii. 3127.\n  =impression=, _s._ iv. 389, vii. 270.\n  =improprelich(e)=, _adv._ P. 537, v. 51.\n    _cp._ =inne=, =into=.\n  =incantacioun=, _s._ vi. 1309.\n  =incurable=, _a._ iv. 3509.\n  =inderly=, _adv._ ii. 2010, inwardly.\n  =indigence=, _s._ vii. 2028.\n  =indrowh=. _v.a.pret._ ii. 3085.\n  =infortunat=, _a._ viii. 3000*.\n    _pl._ =infortunes=, ii. 3190.\n  =injustice=, _s._ vii. 4587.\n  =inly=, _adv._ i. 3324, ii. 1216, inwardly.\n  =innocent=, _a. as subst._ ii. 465, v. 6341.\n  =inobedience=, _s._ i. 1234 ff.\n  =inquisitif=, _a._ ii. 1987, viii. 410.\n    =insyhte=, vi. 1275, perception, note, feeling, care.\n  =inspeccion=, _s._ vii. 456.\n  =instance=, _s._ vii. 2600.\n  =instrument=, _s._ vii. 167.\n  =intelligence=, _s._ vii. 28, 176, viii. 2974.\n  =interpretacioun=, _s._ i. 3070.\n  =interrupcioun=, _s._ P. 985.\n  =intersticion=, _s._ vii. 283, condition.\n  =intronize=, =inthronize=, _see_ =entronize=.\n  =invocacioun=, _s._ vi. 1329.\n  =ipocrisie=, _see_ =ypocrisie=.\n  =Ipotacie=, vi. 486.\n  =irous=, _a._ vii. 434, wrathful.\n  =Isirus=, =Isre=, v. 798 ff.\n  =Isis=, _see_ =Ysis=.\n  =Ithecus=, iv. 3044.\n  =iwiss=, _see_ =ywiss=.\n  =jacinctus=, _s._ vii. 842, jacinth.\n  =Jacob=, viii. 121.\n  =Jadahel=, iv. 2427.\n  =jalousie=, _see_ =jelousie=.\n  =Janever=, vii. 1205, January.\n        speak evil, dispute.\n    _pl._ =janglers=, iii. 887, talker, evil speaker.\n  =janglerie=, _s._ ii. 452, (evil) talk.\n  =jargoun=, _s._ v. 4103, note (as of a bird).\n  =jaspis=, =jaspe=, _s._ vii. 841, 1391, jasper.\n  =jaspre (stones)=, _pl._ iv. 3666.\n  =Jebuseie=, vii. 3712.\n    _as subst._ =the jelous=, v. 534, 591.\n  =jelousie=, _s._ v. 442 ff.,\n  =Jeroboas=, =Jeroboam=, vii. 4127, 4520 ff.\n  =Jerusalem=, v. 7019.\n  =jeueals=, _see_ =juel=.\n        division, contention, danger.\n  =Joachim=, ii. 3056.\n  =joignt=, _s._ viii. 1197, joint.\n  =joint=, =joynt=, _pp._ ii. 2791, iv. 2464, joined.\n  =Jonathas=, iv. 1945.\n  =Josaphas=, =Josaphat(h)=, vii. 2546 ff.\n  =Josephus=, iv. 2410.\n  =journe=, iii. 1979.\n  =joust=, vii. 5390, just.\n  =joutes=, _s.pl._ vii. 2279, vegetables, (properly \u2018beet\u2019).\n    _pl._ =juggementz=, vii. 681.\n  =Juil=, _see_ =Juyl=.\n    =do juise=, iii. 322,\n    =take the j.=, iii. 2008; judgement, punishment.\n  =Julien (St.)=, iii. 34.\n    _genit._ =Jupiteres=, v. 1119.\n        1634, set right, prove, rule.\n  =justificacion=, _s._ ii. 296.\n  =Justinian= (2), vii. 3271 ff.\n  =Jutorne=, iii. 821.\n  =Juys=, _see_ =Jew=.\n  =kacle=, _v.n._ v. 4101, cackle.\n  =kalende=, _s._ vii. 1139, beginning.\n  =kan=, _see_ =conne=.\n  =karecte=, _see_ =carecte=.\n  =Karle (Calvus)=, P. 775.\n  =karole=, _see_ =carole=.\n  =karpe=, =carpe=, _v.n._ v. 921, vii. 3277*, speak, converse.\n  =kempde=, _v.a.pret._ v. 3809,\n    _pp._ =kembd=, =kempt=, v. 7065, viii. 2466, combed.\n    _dat._ =kinne=, v. 4180, kin, quality.\n  =kende=, _see_ =kinde=.\n    _pp._ =kept=, P. 147: keep, hold, take care of, regard, wait for;\n        take care, expect.\n  =kerf=, _s._ v. 757, carving.\n  =kerve=, _v.a._ vi. 66, cut.\n  =kesse=, _see_ =kisse=.\n  =keye=, _see_ =keie=.\n  =kiele=, _v.n._ v. 6908, grow cool;\n  =kin=, _see_ =ken=.\n    =lawe of kynde=, i. 2231,\n    =kinde of man=, v. 2: nature, manner, race.\n  =kindely=, _adv._ ii. 1381, naturally.\n  =kindly=, _a._ ii. 2740, vii. 1094, natural.\n    =kyngdom=, viii. 3087.\n  =kingeshalve=, _s._ ii. 1042, king\u2019s behalf.\n  =kingesriche=, _s._ v. 4202, kingdom.\n  =kinled=, _pp._ vii. 340, kindled.\n  =kiththe=, _s._ v. 4180, vi. 123, 2087, kith, knowledge.\n  =knape=, _s._ viii. 1374, knave.\n  =Knaresburgh=, ii. 943 ff., 1264 ff.\n    _pret._ =knette=, iv. 858,\n    _pp._ =knet=, v. 4966, fasten together, bind, combine.\n  =kniht=, =knyhthode=, &c., _see_ =knyht=, &c.\n    _pret. subj._ =knewe=, i. 1312,\n    _imperat._ =know=, vii. 2389,\n    =knowe of=, v. 5356, acquainted (with).\n    =knouleching(e)=, iv. 3202, vi. 982,\n    _pl._ =knowlechinges=, vii. 137.\n  =konne=, _see_ =conne=.\n  =knyf=, _see_ =knif=.\n  =knyhthode=, =knihthode=, _s._ P. 89, ii. 1640, 2513,\n    =knyhthod=, =knihthod=, i. 1436, v. 2057,\n    (=knyghthode=, viii. 3021, PP. 155), knighthood, valour.\n  =knyhtlihiede=, _s._ vii. 3592.\n  =krepel=, _s._ vii. 1854, cripple.\n  =kressette=, _s._ vii. 3743, cup (for a light).\n  =kutte=, =cutte=, _v.a.pret._ ii. 831, iii. 823,\n  =kynde=, _see_ =kinde=.\n  =kyng=, =kyngdom=, _see_ =king=, =kingdom=.\n  =Laban=, viii. 122.\n  =laborious=, _a._ iv. 2636.\n    =laborer=, viii. 3061.\n  =lachesce=, =lachesse=, _s._ iv. 4, 281.\n  =Lachesis=, iv. 2761.\n    _impers._ =lacketh=, viii. 2427 ff.,\n    _cp._ vi. 908, be wanting:\n  =laden=, _pp._ viii. 469.\n        honour.\n  =ladiward=, ii. 255, iii. 508.\n  =ladre=, _s._ viii. 1644, ladder.\n  =laghtre=, _s._ viii. 2685, laughter.\n    =Lamenedon=, viii. 2516.\n  =Lampes=, vii. 856.\n  =Lancastre=, P. 87.\n  =lancegay=, _s._ viii. 2798.\n  =Lancelot=, iv. 2035, viii. 2501.\n  =Langharet=, ii. 2995.\n  =lanterne=, _s._ iv. 817.\n  =Laodomie=, iv. 1905.\n  =lapacia=, vii. 1375.\n  =lappewincke=, _s._ v. 6041.\n  =largely=, _adv._ ii. 953,\n    =largeliche=, vii. 2052.\n        vii. 1989 ff., liberality, gift.\n    _v.n._ iv. 782: make less; grow less.\n    _as subst._ =my laste=, iii. 304,\n    =as for the l.=, viii. 2889.\n    _pret._ =laste=, P. 672, iv. 2315, last, endure.\n    =thoghte al to late til=, ii. 1538;\n    _comp._ =latere=, viii. 1323.\n  =Latewar=, iv. 252;\n  =laththe=, _s._ iii. 84.\n    =the Latins=, iv. 2634:\n  =latoun=, _s._ ii. 1850, viii. 569, bronze.\n  =laude=, _s._ vii. 1384, praise.\n    _3 pl.pret._ =lowhen (to scorne)=, v. 696, 6931; laugh.\n  =lazre=, _s._ vi. 996, leper.\n  =leche=, _s._ ii. 3220, 3296, vi. 866, viii. 1209, physician, remedy.\n    _def._ =lecherouse=, vii. 4994.\n    =ledd=, vi. 870; lead, guide, manage, take.\n    _pl._ =leders=, v. 7616, leader.\n  =leese=, _s._ P. 408, meadow.\n  =left=, _s._ iii. 301, left hand.\n  =leiance=, _s._ viii. 3058, allegiance.\n        time, convenience, opportunity.\n  =lemes=, _see_ =lime=, _s._\n  =leng=, _adv. comp._ iii. 71, viii. 2055.\n  =Leo= (emperor), P. 739.\n  =Leo= (sign of the zodiac), vii. 1067 ff., 1249.\n  =Leoncius=, =Leonce=, vii. 3268 ff.\n  =Leonin=, viii. 1410 ff.\n    _imperat._ =lep=, vii. 4782.\n  =lepre=, _s._ ii. 3192 ff., PP. 349, leprosy.\n  =lered=, _a._ viii. 3113, learned.\n        vii. 3146: teach, inform, learn.\n    _pl._ =lesinges=, v. 946, lying.\n  =lesse=, _see_ =lasse=.\n  =lest=, _v.imperat._ i. 827, 1876, listen.\n  =lest=, _v._ _see_ =list=.\n  =let=, _s._ _see_ =lette=.\n    =lete by=, v. 1004 (valued),\n    _cp._ v. 5840: leave, release, omit, let, cause.\n    _pp._ =let=, P. 308, ii. 128, iii. 2044; hinder, delay, put off.\n  =lettyng=, _s._ vii. 236, hindrance.\n  =Leuchotoe=, v. 6726.\n    _imperat._ =lef=, ii. 571, v. 5223; leave, leave off, omit.\n    _pret._ =lefte(n)=, P. 695, vii. 3682, remain.\n  =leveful=, _see_ =lieffull=.\n  =levein=, _s._ iii. 446, leaven.\n  =levene=, _s._ vi. 2267, flash (of lightning).\n  =levere=, _a.comp._ P. 37, ii. 6,\n    _adv._ iv. 1337: dearer, rather:\n    _cp._ =lief=, =lievest=.\n  =levest=, _see_ =lievest=.\n  =lewed=, _a._ i. 274, ii. 3423, iii. 479, unlearned, ignorant.\n  =leyhe=, _see_ =lawhe=.\n  =leyt=, =leyte=, _s._ vii. 303, 308, flame.\n  =leyte=, _v.n._ vii. 307, blaze.\n  =liberal=, _a._ vii. 876.\n  =liberalite=, _s._ v. 7646.\n  =lich=, _s._ viii. 1076, corpse.\n  =Lichomede=, v. 2976 ff.\n  =Lichorida=, =Lychoride=, viii. 1033, 1350.\n  =licuchis=, vii. 824 (name of a stone).\n  =Liddos=, vii. 4369.\n        1252, speak falsely.\n  =Lie=, viii. 125, Leah.\n    _pp._ =leie=, iv. 2914, lein, vii. 2597; lie, be situated:\n    _def. as subst._ =lieve=, iii. 1901,\n    _voc._ =lieve=, iv. 1702, dear, pleasant:\n    _cp._ =levere=, =lievest=.\n  =lieffull=, _a._ iii. 2208,\n    =leveful=, v. 7053, lawful.\n  =liegance=, =ligeance=, =ligance=, _s._ P. 25*, iii. 1822, v. 2673,\n        vii. 2698, allegiance, rule.\n    _pl._ =here oghne liege=, iii. 1760.\n    (=lige=, viii. 2995*), subject.\n  =lien=, _s._ iii. 242, bond.\n    =god lieve=, vii. 3069, God grant.\n    =al my lyve=, iii. 886,\n    =a lyves creature=, iv. 382: life, person.\n  =lifissh=, _a._ v. 4920, vii. 257, living.\n  =liflode=, _s._ v. 4961, vi. 798, livelihood.\n  =ligance=, _see_ =liegance=.\n  =Ligdus=, iv. 451.\n  =lige=, _see_ =liege=.\n    _pres. part._ =liggende=, i. 885, ii. 839,\n    _pl._ =lignages=, v. 1600, vii. 4117, descent, tribe.\n  =liht=, _s._ _see_ =lyht=.\n    _comp._ =lihtere=, v. 4692: light, easy.\n  =lihte=, _v.a._ iv. 258, kindle.\n    =lihtliche=, i. 2650, easily.\n  =lik=, _see_ =lich=.\n  =like=, =lyke=, _s._ _see_ =liche=.\n    =likende=, viii. 2476,\n    =is to like=, iv. 2419: please, be pleased, like.\n    _pl._ =likinges=, vi. 1214, pleasure.\n  =likinge=, _a._ iii. 186, v. 3840, pleasant.\n  =liklihiede=, _s._ v. 596, comparison.\n  =likned=, _pp._ ii. 2118, viii. 2155, compared.\n  =lilie=, _s. as a._ vii. 4678, of lilies.\n  =lime=, _v.a._ ii. 574, besmear (with birdlime).\n  =liquour=, _s._ viii. 1199.\n    _v.n._ vi. 311, give relief.\n    _pres. subj._ =liste=, v. 505,\n    =list=, iii. 2446, please:\n    (=lust=, P. 85*), like, desire.\n  =lite=, _see_ =lyte=.\n  =livere=, _s._ vii. 457 ff., liver.\n  =Livius (Virginius)=, vii. 5136, 5204.\n    =lokes= (_pl._), v. 6632, lock (of a door).\n  =lockes=, _s.pl._ i. 1685, viii. 2403, locks (of hair).\n  =lodesman=, _s._ iii. 996, helmsman.\n        praise.\n  =lofte=, _s._ vii. 300, height.\n  =logged=, =loged=, _pp._ v. 2114, 6659, lodged.\n    =loke=, i. 1703, v. 1220, look, take care, keep watch;\n  =lokes=, _see_ =lock=.\n  =lokinge=, =lokynge=, _s._ i. 680, 1785, iii. 763, looking, sight.\n    _pl._ =Lombardz=, =Lombars=, =Lombardes=, P. 772 ff., i. 2459,\n    =out of londe=, iii. 878,\n    =over londe=, v. 923,\n    =fro the londe=, ii. 179.\n  =londflodes=, _s.pl._ vii. 1235.\n    =long on=, _see_ =along=.\n    (_3 s.pres._ =longith=, viii. 3079), belong.\n  =lope=, _s._ iii. 916, leap.\n  =lorde=, _v.n._ ii. 3267, be lord.\n    _pl._ =lores=, i. 2768, vii. 23, teaching, learning.\n  =lorer=, _s._ iii. 1716, laurel.\n  =loresman=, _s._ v. 1005, teacher.\n  =Loth=, viii. 227.\n    =hem thoghte lothe=, iv. 1041: unwilling, unpleasing, hateful.\n  =lothe=, _v.a._ v. 4650, vii. 3274, hate, make hateful;\n    _sup._ =the lothlieste=, i. 1676.\n  =loude=, _see_ =lowde=.\n  =lourde=, _a._ v. 657, clumsy.\n    =love drinke=, vi. 333; love, loved one.\n  =lovedrunke=, _s._ vi. 111, 307, love drunkenness.\n    _superl._ =the lowest=, vii. 224.\n    _see_ =lawhe=.\n  =lowe=, _v.a.n._ iv. 1273, viii. 587, lower, go lower.\n  =Lowis= (emperor), P. 777.\n  =Lowyz= (king of France), ii. 2966.\n  =Lucie=, ii. 905, Lucius.\n    _genit._ =Luciferes=, viii. 22.\n  =Lumbard=, _see_ =Lombard=.\n  =lust=, _v._ _see_ =list=.\n  =luxure=, _s._ vii. 4561, lust.\n    _pl._ =lyhtes=, iv. 3221, light.\n    _pl._ =lihte=, iii. 783, bright.\n  =lyhte=, _adv._ v. 4076, brightly.\n  =lyhthnynge=, _s._ viii. 1000, lightning.\n  =lyke=, _see_ =liche=.\n  =lyne=, _see_ =line=.\n  =lyon=, _see_ =leoun=.\n    (_often in_ MSS. =alite=, =alyte=, _as_ i. 2687, ii. 2045,\n    =to lite=, iii. 581, _see_ =tolite=.\n  =lyvynge=, _see_ =livinge=.\n  =Macedoyne=, =Macedoine=, ii. 1616, iii. 2451, vi. 1809, vii. 3211*;\n  =Machabeu=, PP. 282.\n  =Machaire=, iii. 146 ff., viii. 2588.\n  =macon=, _s._ vii. 2427, mason.\n  =Madian=, vii. 3710.\n  =madle=, _a. as subst._ iv. 1301, vii. 4215, male.\n  =mageste=, _see_ =majeste=.\n  =mai=, _v._ _see_ =mowe=.\n    =a maide child=, viii. 1058,\n  =maidehiede=, _s._ v. 6384.\n  =maidenhod(e)=, =maidenhiede (-hede)=, =maydenhiede (-hede)=,\n    =maidenhed=, v. 6769.\n    _genit._ =Maies=, i. 2089, May.\n  =main=, _s._ vi. 90, strength.\n  =maintenue=, _s._ viii. 3012, maintenance.\n  =maintiene=, _v.a._ i. 3285,\n    =meintiene=, iv. 3433,\n    =maintene=, PP. 385.\n  =maistred=, _v.a.pp._ iv. 3518.\n  =maistrefull=, _a._ iii. 212.\n    _pl._ =maistries=, v. 2061, mastery, great deed.\n  =majorane=, _s._ vii. 1433.\n        making, composing (poetry).\n  =male=, _s._ iv. 546, wallet.\n  =Malebouche=, ii. 389.\n  =malencolien=, _a._ iii. 33, 241.\n  =malencolious=, _a._ iii. 87.\n  =malengin=, _s._ v. 344, evil device.\n  =malgracious=, _a._ v. 647.\n    _adv._ i. 789, 1329, in spite of the will;\n    =malgre myn=, iv. 59,\n    _genit._ =mennes=, i. 1995; man, servant.\n  =Manachaz=, =Manachas=, vii. 1801 ff.\n  =mandement=, _s._ viii. 1819, command.\n        nature, manliness, race of men.\n  =manneskinde=, _s._ v. 4110.\n  =manslawhte=, _s._ iii. 2544,\n    (=manslaghtre=, PP. 171).\n    =manye an=, vii. 2191, =many (manye) on=, v. 5302,\n    =be manyfold=, v. 1778.\n  =mappemounde=, _s._ vii. 530.\n    =Marche=, viii. 2843,\n    =Mars=, viii. 2852, March.\n  =marchandie=, _s._ ii. 600, vii. 917.\n        border, territory.\n  =Marche=, _see_ =March=.\n  =marche=, _v.n._ iv. 2987, border.\n  =Marchus Claudius=, vii. 5167 ff.\n  =mareschall=, =mareschal=, _s._ viii. 714, 2662.\n  =marrement=, _s._ vii. 3310*, trouble.\n  =marrubium=, vii. 1343, (name of a herb).\n  =Mars= (2), _see_ =March=.\n  =Marsagete=, vii. 3444.\n  =Masphat=, iv. 1533.\n  =masse=, _see_ =messe=.\n  =mat=, _a._ iii. 114, vi. 34, 730, weak, dejected.\n  =mathematique=, vii. 72, 145 ff., 623.\n  =matrimoine=, _s._ i. 1777.\n  =may=, _v._ _see_ =mowe=.\n  =mayde=, _see_ =maide=.\n  =Maximin=, vii. 2766.\n  =mea culpa=, i. 661.\n  =mechanique=, _s._ vii. 1693.\n  =mecherie=, _see_ =micherie=.\n  =mechil=, _see_ =mochel=.\n  =medicine=, _s._ i. 30, 167, ii. 3203, medicine, healing.\n  =meditacioun=, _s._ ii. 2876.\n  =meedful=, _a._ viii. 3105*.\n  =meene=, _see_ =mene=.\n  =meete=, _see_ =mete=.\n  =Megaster=, vii. 1455.\n  =meind=, _see_ =meynd=.\n  =meintiene=, _see_ =maintiene=.\n  =melled=, _a._ vii. 4899, mingled.\n  =memorial=, _a._ viii. 3026*, 3105, remembered.\n  =men=, _indef. pron. sing._ ii. 659, v. 5510, viii. 2926, people.\n  =mende=, _see_ =mynde=.\n    =minte=, vii. 5043; mean, intend, speak.\n  =Meneste\u00fcs=, iii. 2145.\n    =menynge=, vii. 4837.\n  =menstral=, _s._ vii. 2423.\n  =menstre=, _s._ v. 7059, minster.\n  =merciable=, _a._ iii. 1514, iv. 3426, vii. 3276, merciful.\n  =Mercurial=, _a._ vii. 1357.\n  =meritoire=, _a._ P. 465.\n  =merveile=, =merveille=, _s._ i. 3234, iii. 1422, vii. 3998,\n    =mervaile=, =mervaille=, iv. 1480, vii. 2456.\n  =merveiled=, _a._ v. 2060, filled with wonder.\n    =mischief=, iii. 137.\n  =meschieved=, _pp._ iv. 15.\n  =mescreantz=, _s.pl._ PP. 268.\n  =message=, _s._ i. 834, ii. 816, iii. 255, message, embassy.\n    =messagier=, i. 2505;\n    _fem._ =messagere=, iv. 2972.\n  =mestier=, _s._ vii. 1692, occupation.\n  =Metamor=, =Methamor=, i. 389, v. 6711.\n  =mete=, =meete=, _a. and adv._ ii. 458, vii. 2899, fit, fitly.\n  =Methamor=, _see_ =Metamor=.\n  =Metodre=, viii. 48.\n  =metrede=, _s._ vi. 2003, dream.\n  =Micene=, =Micenes=, iii. 2039, 2081.\n  =Micheas=, vii. 2595 ff.,\n  =micherie=, =mecherie=, _s._ v. 6296, 6495, 6754, 6944, thievishness.\n  =michinge=, _s._ v. 6525, thieving.\n  =middel=, _s._ iv. 1356, vi. 786, vii. 1058, waist, middle.\n  =middelerthe=, =middilerthe=, _s._ i. 3305, vii. 287.\n  =midmorwe=, _s._ viii. 666.\n  =mieke=, _a._ _see_ =meke=.\n  =miele=, _s._ vi. 590, bowl.\n  =miete=, _see_ =mete=.\n  =miht=, =mihte=, _v._ _see_ =mowe=.\n  =miht=, _s._ _see_ =myht=.\n    =thritty mile=, v. 2036, (of time) iv. 689, viii. 2312.\n  =minde=, _see_ =mynde=.\n  =mine=, _s._ _see_ =myn=.\n  =ministres=, _s.pl._ i. 583.\n  =Minotaurus=, =Minotaure=, iv. 1043, v. 5277, 5291 ff.\n  =minte=, _see_ =mene=.\n  =mir=, _see_ =myr=.\n  =misbegat=, _v.a.pret._ vi. 2357.\n  =misbelieved=, (_pp._) _a._ v. 739.\n  =misbere=, _v.refl._ vii. 5279, misbehave (oneself).\n  =misbore=, _pp._ ii. 971.\n  =miscaste=, _v.a._ iii. 110.\n  =mischief=, _see_ =meschief=.\n  =misdespended=, _v.a.pp._ i. 298.\n    _pret._ =misdede=, iii. 227,\n  =misfalle=, _v.n._,\n    _pret._ =misfell=, vi. 2362.\n    _pp._ =misferd=, ii. 2432, go wrong, transgress.\n  =misgete=, _v.a.pp._ viii. 243.\n  =misgovernance=, _s._ ii. 2965, v. 693.\n  =misguide=, _v.a._ viii. 2920.\n  =mishandlinge=, _s._ v. 1869.\n  =mishappe=, _v.n._ iv. 304, vii. 4916, fare ill, unfortunately happen.\n  =misledere=, _s._ ii. 3021.\n  =mislike=, _v.n._ v. 7054, be displeasing.\n  =misloke=, _v.n._ i. 418, sin in looking.\n  =mislokynge=, _s._ i. 445.\n  =mispaie=, _v.a._ iii. 648,\n    _pp._ =mispaid=, =mispaied=, ii. 549, viii. 1582, displease.\n  =mispeche=, _s._ ii. 545.\n    _pret._ =miste=, iv. 836, lose.\n  =misserve=, _v.a._ vii. 3933.\n  =misseye=, _v.n._ P. 480, say amiss.\n  =missit=, _v.n. 3 s.pres._ v. 5213, is unfitting.\n  =misteppe=, _v.n._ v. 473, go wrong.\n  =misthrowe=, _v.a._ i. 549.\n    =mystyme=, vi. 4, disorder, bring about wrongly.\n  =mistriste=, _v.n._ i. 3165.\n  =mistrowinge=, _s._ vi. 1643.\n  =mistrust=, _s._ ii. 53.\n  =miswende=, _v.a.n._ iii. 1548,\n    _pret._ =miswente=, vi. 2361,\n  =Moab=, viii. 235.\n  =Moabite=, vii. 4503, viii. 241.\n    _as subst._ =to moche=, iii. 581,\n      _cp._ tomoche:\n    =for als moche=, i. 272,\n  =modefie=, =modifie=, _v.a._ vii. 2153, 4210, 5379, limit.\n  =moerdre=, _s._ ii. 3293, iii. 1883, murder.\n  =moerdre=, _v.a._ iii. 1935 ff., viii. 1382, murder.\n  =moerdrer=, _s._ viii. 1958.\n  =moerdrice=, _s._ iii. 2003, viii. 1958, murderess.\n  =moevement=, _s._ vii. 674.\n  =moisture=, _s._ vii. 730.\n    iv. 1112, fashion.\n  =Moloch=, vii. 4509.\n  =moltoun=, _s._ P. 1060, sheep.\n  =monelyht=, _s._ vii. 733.\n  =monkes=, _s.genit._ iv. 2732.\n  =montaine=, =montaigne=, =monteine=, _s._ iii. 365, v. 1048, 1288,\n  =montance=, _s._ viii. 2312, amount.\n    =a monthe (tuo monthe) day=, iv. 776, 2955.\n  =Moral=, P. 945, (Gregory\u2019s) _Moralia_.\n    =more yit= (moreover), iv. 2446.\n  =morscel=, _s._ vi. 6,\n    =morsell=, viii. 195.\n  =mortalite=, _s._ PP. 284.\n  =morwetyde=, _s._ iii. 1221.\n    _def._ =moste=, ii. 46, iii. 2678, iv. 959, greatest, chief:\n    _pret._ =moste=,\n    _pres. subj._ (expressing a wish), =mot=, =mote=, P. 92, 340,\n      _cp._ vii. 437, be able (to), have power, (may, might).\n    =to mowthe=, =to mouthe=, =be mowthe=, i. 1642, 2433, ii. 485,\n  =muable=, _a._ P. 581, v. 444, viii. 585, changing, easily moved.\n  =mull=, _s._ v. 2310, rubbish.\n        viii. 29, increase.\n  =multiplicacioun (-on)=, _s._ iv. 2573, vii. 159, viii. 86.\n  =musette=, _s._ viii. 2677, (a musical instrument).\n  =myht=, =myhte=,\n  =myhtely=, _adv._ vii. 242.\n    _sup._ =myhtiest=,\n  =mylde=, _see_ =milde=.\n  =myle=, _see_ =mile=.\n  =myn=, _pron._ _see_ =my=.\n    =mende=, iv. 643, 1961, vii. 1200, mind, memory, mention.\n  =myne=, _s._ _see_ =myn=.\n  =Mynitor=, v. 897.\n  =mynour=, _s._ v. 2121, miner.\n  =mynut=, _see_ =minut=.\n  =mys=, _see_ =mis=.\n  =mysbefalle=, _v.impers._ i. 459.\n  =mysdrawe=, _pp._ P. 430, wrongly drawn.\n  =myst=, _see_ =mist=.\n  =mystyme=, _see_ =mistime=.\n  =myswreynt=, _pp._ v. 1869, wrongly twisted.\n  =nabeith= (= ne abeith), vi. 1378.\n  =Nabuzardan=, v. 7013.\n  =Nachaie=, vi. 1660.\n    _cp._ =nowher=.\n  =naght=, _see_ =noght=.\n    =thurgh nome=, v. 3635, penetrated.\n    _pret._ =namede=, iv. 468.\n    =namliche=, iv. 1449, especially.\n  =Namplus=, iii. 1002 ff.,\n    _cp._ =Nauplus=.\n  =naproche= (= ne aproche), iv. 1135.\n  =Narcizus=, i. 2285,\n    =Narcise=, viii. 2542.\n  =nargh=, _a._ i. 1685, narrow.\n  =nassote= (= ne assote), vii. 4254.\n  =natheles=, P. 36, i. 21, 988, vii. 3877, nevertheless, moreover.\n    _pl._ =natures=, vii. 108.\n  =nature=, _v.a._ vii. 393, fashion.\n  =naturien=, _s._ vi. 1338, vii. 649, 1471, follower of natural magic.\n  =Nauplus=, iv. 1816 ff.,\n    _cp._ =Namplus=.\n  =nawher(e)=, _see_ =nowher=.\n    =noght ... ne noght ne=, i. 2722:\n    =ne hadde he= (if he had not), iv. 2184,\n    =ne hadde be that=, vi. 1755,\n    =that I nere=, =that he ne were=, (O that I were, &c.), iv. 3414,\n  =necessaire=, _a._ vii. 1504.\n  =necgligence=, =negligence=, _s._ iv. 889 ff.\n  =neddre=, _s._ vii. 1010, adder:\n    =mot nede=, =nedes mot=, =moste nedes=, &c., P. 574, i. 1714,\n  =nedeles=, _a._ i. 3267, without need (of help).\n        needful.\n    =nedle and ston=, vi. 1422, viii. 541.\n  =negligence=, _see_ =necgligence=.\n  =neisshe=, _see_ =neysshe=.\n  =Nere\u00efdes=, v. 1345.\n    _as prep._ iii. 694: nearer.\n  =Nessus=, ii. 2168 ff.\n  =nest=, _adv._ _see_ =next=.\n  =Nestor=, iii. 1801 ff.\n  =netherdes=, _s.pl._ v. 1006, neatherds.\n  =Neuma Pompilius=, vii. 3057.\n  =neveremo=, _adv._ iv. 2266,\n    =nevermor=, ii. 1304.\n  =nevoeu=, _s._ i. 1409, nephew.\n    =uppon newe=, PP. 315.\n  =newefongel=, _a._ v. 4367.\n  =newefot=, _s._ vi. 145, (name of a dance).\n  =neyhe=, _v.n._ v. 3782, draw near.\n  =neysshe=, =neisshe=, _a._ iv. 3681, v. 4693, soft.\n  =nice=, _see_ =nyce=.\n  =Nicolas=, ii. 2809.\n  =Nigargorus=, v. 1521.\n  =niht=, _see_ =nyht=.\n    =al to noghtes=, vii. 412.\n  =noghwhere=, _see_ =nowher=.\n  =noise=, _v.a._ iv. 3004, disturb.\n  =nolde= (= ne wolde), vi. 1366, viii. 1603.\n  =nom=, _see_ =nam=.\n  =nomaner=, iii. 173.\n  =nombre=, _s._ vii. 155, number.\n  =nome=, _see_ =nam=.\n  =non=, _s._ viii. 668, noon.\n  =Nonarcigne=, v. 1009.\n  =noncertein=, _s._ viii. 2179, 2378, uncertainty.\n  =nonne=, _s._ viii. 175, nun.\n        nurse, nurture.\n  =Northumberlond=, ii. 717.\n  =not=, _adv._ _see_ =noght=.\n    _pl._ =notes=, i. 496, note (of music), mark.\n  =notetre=, _s._ iv. 867, nut-tree.\n  =nother=, _see_ =nouther=.\n  =nought=, _see_ =noght=.\n  =noughte= (= ne oughte), viii. 2991.\n  =nouther=, =nowther=, _a._ iv. 2254;\n    =nother=, iv. 1268: neither.\n  =novellerie=, _s._ v. 3955.\n  =Novembre=, vii. 1167.\n    =on daies nou=, iv. 1731 (_cp._ =now adaies=):\n  =nowher=, _adv._ ii. 31,\n    =noghwhere=, vii. 1514,\n    _cp._ =naghere=.\n  =nowhider=, _adv._ v. 520.\n  =nowther=, _see_ =nouther=.\n    _as subst._ v. 4725: foolish, fastidious, delicate.\n  =nyhte=, _v.n._ v. 4955, become night.\n  =nyle= (= ne wyle), iii. 961.\n  =nys=, _see_ =nis=.\n  =nyste=, _see_ =not=.\n    =that o ... that other=, v. 2306 ff.,\n    =is obeied (to)=, ii. 1529: obey, submit, do obeisance.\n    (=obeyssaunce=, viii. 3021*), obedience, homage.\n  =oblivion=, _s._ iv. 651.\n  =obstinacie=, _s._ iv. 3434.\n  =occeane=, _s._ vii. 592.\n    =thoccident=, P. 720, the West.\n  =Octobre=, vii. 1139.\n  =Octovien=, v. 4731.\n        iv. 3414, v. 1998, of, from, by reason of, as regards, by:\n  =ofherkne=, _v.n._ ii. 2007.\n    =often times=, v. 4777.\n  =oftetime=, _adv._ vi. 1248.\n    =thou oghtest=, iv. 1794;\n  =oile=, _s._ _see_ =oyle=.\n    =of (be) olde ensample=, iii. 782, 1683,\n    =be olde tyde=, v. 139:\n    _cp._ eldeste.\n  =Omelie=, v. 1901, Homilies.\n        in the same way, without ceasing;\n  =onde=, _s._ i. 979, v. 3975, emotion, breath.\n    =him one=, viii. 634, single, alone.\n  =oon=, _see_ =on=, _pron._\n    _v.n._ iii. 436, viii. 1712; question; ask questions.\n    (_pp._ =oppressid=, viii. 3019).\n  =or=, _prep._ _see_ =er=.\n  =Orchamus=, v. 6727.\n  =ordinal=, _s._ vii. 969, arrangement.\n    =ordinaunce=, iv. 3559, management, order.\n  =Ortolan=, iv. 2609.\n    =in othre wise=, viii. 3054,\n    _cp._ =otherwise=, =an other=, i. 178,\n    =non othre=, viii. 2962,\n    =thother=, vii. 371:\n    _adv._ i. 1760, otherwise.\n        any time.\n    =of otherwise=, ii. 2421:\n    _cp._ other.\n  =oughne=, _see_ =oghne=.\n  =ought=, _see_ =oght=.\n  =oughte=, _see_ =oghth=.\n  =oultreli=, _adv._ vii. 4107, utterly.\n  =ourselve=, _pron._ PP. 222,\n    _cp._ =ousselve=.\n  =ousselve=, _pron._ P. 525,\n    =ousself=, iii. 2302, ourselves:\n    _cp._ =ourselve=.\n  =out=, _see_ =oute=.\n  =outake(n)=, =outtake=, _pp._ P. 136, vii. 264;\n    _as prep._ i. 3077, iv. 3459, v. 215: excepted, except.\n  =outbreide=, _v.a.pret._ iii. 800,\n    =out breide=, viii. 1377, drew out.\n  =outdrowh=, =outdrouh=, _v.a.pret._ iii. 1661, v. 3719, drew out.\n    (_as exclamation_) v. 3910,\n  =outher=, _conj._ _see_ =owther=.\n  =outher=, _indef.pron._ v. 2836.\n  =outtake=, _see_ =outake=.\n  =outwith=, _a._ viii. 2833, outwardly.\n    (=ovyr this=, viii. 3005),\n    =over that=, P. 1017, besides,\n    _cp._ =overthis=, =overthat=;\n    =over al=, iii. 1945, throughout.\n    =overall=, iv. 2882, everywhere, throughout.\n  =overblowe=, _v.n._ v. 7828.\n         v. 4603, viii. 1042, overthrow, upset, cover (with clouds).\n  =overcome=, _v.a._,\n    _3 s.pres._ =overcomth=, iii. 619,\n    _pret._ =overcom=, P. 757,\n  =overforth=, _adv._ P. 635.\n  =overgilt=, _pp._ viii. 569, gilded over.\n  =overgladed=, _pp._ iii. 106.\n  =overgo=, _v.n._,\n    _3 s.pres._ =overgoth=, iii. 102,\n    =overgeth=, iii. 1962,\n  =overhaste=, _v.a._ iii. 1675.\n  =overhippe=, _v.a._ v. 2004, leap over.\n  =overladde=, _v.a.pret._ iii. 2364,\n    _pp._ =overlad=, iv. 582, v. 2749, overcame, overcome.\n  =overlein=, _pp._ vii. 3930, oppressed.\n  =overlippe=, _s._ v. 376, upper lip.\n    (=ovyrmore=, viii. 3029), moreover.\n        over, pass by, avoid, surpass;\n  =overrede=, _v.a._,\n    _pret._ =overradde=, ii. 956,\n    _pp._ =overrad=, iv. 207, read over.\n  =overrenne=, _v.a._,\n    _pret._ =overran=, iii. 2445,\n    =overrunne=, viii. 100, overrun, conquer, pass, omit, transgress.\n  =overscape=, _v.a._ i. 2242, iii. 518, escape from.\n  =overseie=, _pp._ =oversein=,\n    _v.a._ ii. 1011, viii. 879, looked over.\n  =oversein=, =overseie=, _a._ v. 3190, viii. 2933, careless, imprudent.\n  =oversit=, _v.a. 3 s.pres._ iii. 618,\n    _pret._ =oversat=, iv. 806, outstay.\n    _pret._ =overtok=, ii. 303,\n        convict, ruin.\n  =overthat=, _adv._ P. 839, iii. 277, moreover;\n  =overthis=, _adv._ i. 448, 573, iv. 3698, moreover;\n  =overthrowe=, _v.a._ P. 139,\n    _pret._ =overthrew=, =overthreu=, vi. 1590, viii. 2704,\n    _pl._ =overthrewe=, vi. 2264, turn over, overthrow;\n    _pret.subj._ =overthrewe=, iii. 1630, be overthrown.\n    (_pp._ =ovyrturnyd=, viii. 3145), turn over, overturn;\n  =overtrowe=, _v.n._ i. 2369.\n  =overwende=, _v._ iii. 1131, v. 1668, overturn, come over.\n  =overwroth=, _a._ iii. 579.\n  =owen=, _see_ =oghne=.\n  =owther=, =outher=, _conj._ i. 2309, iii. 847, iv. 938, either.\n  =Paceole=, v. 299.\n  =pacient=, _a._ iii. 706.\n  =Pafagoine=, iv. 2148 ff.\n  =page=, _s._ iv. 1192, foot-boy.\n    =paied=, i. 2984, please, pay, satisfy.\n  =paindemeine=, _s._ vi. 620.\n  =Palamades=, iii. 1007, iv. 1817.\n  =Palladion=, v. 1833 ff.\n  =palle=, _v.a.n._ v. 5486, vi. 342, weaken, grow weak.\n  =palle=, _s._ v. 6680, covering.\n  =panche=, _s._ vi. 1000, belly.\n  =Pandulf=, iv. 2408.\n    =Pantaselee=, viii. 2527.\n  =Panthasas=, iv. 3049.\n  =Pantheon=, viii. 272.\n  =papat=, _s._ ii. 2833, papacy.\n  =Paphos=, iv. 435.\n  =Paphus=, iv. 434.\n  =par=, _prep._ _see_ =per=.\n  =parage=, _s._ i. 3336, viii. 351, equal rank, rank.\n  =parconner=, _s._ viii. 2535, partner.\n  =parfitly=, =parfitli=, _adv._ ii. 755, iv. 2497, v. 2136,\n    =parfihtliche=, v. 1732.\n  =parforne=, _v.a._ vii. 1373, viii. 2273, perform.\n  =parte=, _v.a._ P. 170, 467, v. 73, divide, distribute:\n        depart, share.\n  =parti=, _a._ iii. 983, variegated.\n    =stant partie=, iii. 1160.\n  =partinge=, _s._ vii. 2008, division.\n        passing away.\n        pass, pass through, pass over, surpass;\n        v. 5954, vii. 4762, pass, happen, pass away.\n  =passible=, _a._ v. 771, liable to suffer.\n  =past=, _s._ iii. 447, vi. 620, paste, pastry.\n  =paternoster=, _s._ v. 7119.\n    _pl._ =patriarkes=, viii. 134.\n  =patrimoine=, _s._ P. 741.\n  =Paul (Emilius)=, =Paulus=, ii. 1776 ff.\n  =Pauline=, i. 765 ff.\n  =pay=, _s._ vi. 1208, satisfaction.\n  =payene=, _see_ =paiene=.\n    _pl._ =peines=, i. 2900, punishment, pain:\n    =do mi peine=, &c., ii. 507, v. 658, endeavour.\n  =peine=, =peyne=, _v.refl._ iv. 414, viii. 2509, suffer, take pains;\n    =peined=, _pp._ i. 2916, ii. 26, troubled.\n        paint, embellish.\n    =p. of bedes=, viii. 2904.\n  =peis=, _s._ vii. 3119, viii. 2380, weight.\n    _v.n._ v. 232, viii. 1169: weigh, feel by weight.\n  =penonceal=, _s._ viii. 988.\n  =Pentapolim=, viii. 658, 1966 ff.\n  =peraunter=, _adv._ ii. 563, perchance.\n  =Perce=, _see_ =Perse=.\n  =perdurable=, _a._ vii. 520, viii. 2976, eternal.\n  =perfeccioun=, _s._ P. 436.\n  =periferie=, _s._ vii. 265 ff.\n  =perjurie=, _s._ v. 3225, perjure, v. 7617.\n  =pernable=, _a._ viii. 2931.\n  =Peronelle=, i. 3396.\n  =perpetuel=, _a._ vii. 98.\n  =perplexete=, _s._ viii. 2190.\n        stones, stone.\n  =Perse= (2), _see_ =Perse\u00fcs= (2).\n  =Perse= (3), ii. 1784 ff., (name of a dog).\n  =Perse\u00fcs= (2), =Perse=, ii. 1620, 1647 ff., (king of Macedon).\n  =Persiens=, _pl._ P. 697.\n    =pees=, P. 1061, PP. 35, peace, protection.\n  =Petornius=, v. 1520.\n  =Pharisee=, P. 305.\n  =Phedra=, _see_ =Fedra=.\n  =Pheton=, iv. 983 ff.\n  =Philemenis=, iv. 2151.\n  =Philemon=, iv. 2405.\n  =Philerem=, v. 1163.\n  =philliberd=, _s._ iv. 869, filbert.\n  =Philoge\u00fcs=, vii. 857.\n  =Philomene=, v. 5561 ff., viii. 2583.\n    =philisophre=, v. 2080.\n  =Philotenne=, viii. 1337.\n  =Phinees=, vii. 4432.\n        135; medicine, treatment, physical science.\n  =phisonomie=, _s._ vi. 109.\n  =Phocus=, iii. 2551.\n  =Phoieus=, _s._ iii. 2023 ff.\n  =Phorce\u00fcs=, i. 390.\n  =Pictagoras=, vi. 1410.\n  =pietous=, _a._ vii. 3159, 3271, merciful.\n  =pilage=, _s._ v. 2071, 6172, vii. 2035, plunder, plundering.\n  =pilegrin=, _s._ i. 2041, pilgrim.\n  =pilour=, _s._ iii. 2372, robber.\n  =piment=, _see_ =pyment=.\n  =piromance=, _s._ vi. 1298, divination by fire.\n  =Piroto\u00fcs=, vi. 489.\n  =Piscis=, vii. 1216,\n  =pitance=, _s._ vi. 877, portion (of food).\n    =pitee=, vii. 3177*, mercy, pity.\n    =pitousliche=, iv. 2810.\n  =pitousnesse=, _s._ vii. 3526.\n  =pitt=, _see_ =pet=.\n      _cp._ aplace.\n  =planemetrie=, _s._ vii. 1469.\n  =planisperie=, _s._ vii. 1464.\n  =planteine=, _s._ vii. 1391.\n  =pleiefieres=, _s._ pl. iv. 482.\n    =pleine=, iv. 3180, complain.\n  =pleignte=, =pleinte=, _s._ i. 3026, ii. 293, iii.\n    _def._ =pleine=, i. 864, full.\n    _pl._ =pleyne=, viii. 3122, level, simple, plain, smooth.\n        plainly.\n    =pleinliche=, i. 211, fully, plainly.\n  =pleinte=, _see_ =pleignte=.\n  =pleintif=, _a._ iv. 154.\n  =plenerliche=, _adv._ P. 527, i. 1278,\n    =plenerly=, vii. 525, fully.\n  =plentivous=, =plentevous=, _a._ v. 2147, vii. 931, abundant.\n  =pleye=, _see_ =pleie=.\n  =pleyinge=, _s._ viii. 3082*.\n  =Pliades=, vii. 1320.\n  =plight=, _s._ vii. 4228, engagement.\n    _pp._ =pliht=, iv. 757, engage.\n  =plihte= (2), _v.a.pret._, =to plihte=, v. 850, tore in pieces.\n    =plyt=, ii. 2980, condition, state of things, manner.\n    =plogh=, iv. 2383, plough, ploughed land.\n  =plowed=, _a._ vii. 1162, of the plough.\n  =plye=, _see_ =plie=.\n  =plyhte=, _see_ =plihte=.\n    =in the point as= (as soon as), P. 268,\n    =out of p.=, i. 1304: point, condition, manner.\n  =pointure=, _s._ vii. 1048, prick.\n  =policed=, _pp._ i. 2543, polished.\n  =Poliphemus=, =Polipheme=, ii. 107 ff.\n  =Polixenen=, iv. 1696,\n  =Pompilius=, _see_ =Neuma=.\n  =Pontsorge=, ii. 3003.\n  =por reposer=, viii. 2907.\n  =porchace=, _see_ =pourchace=.\n  =pore=, _see_ =povere=.\n  =porpartie=, _see_ =pourpartie=.\n  =porpos=, _see_ =pourpos=.\n  =porsuite=, _see_ =poursuite=.\n        bearing, behaviour, kind.\n  =port=, _s._ (2), viii. 387, harbour.\n  =porte=, _s._ ii. 1114 ff., porthole.\n  =porveaunce=, _see_ =pourveance=.\n  =poudre=, _see_ =pouldre=.\n  =pouldre=, =poudre=, _s._ P. 623, i. 2003, vii. 354, powder.\n  =Poulins=, iv. 2420.\n  =pourchace=, =pourchase=, _v.a._ i. 816, iii. 1484, iv. 1996,\n    =porchace=, v. 4684, procure, seek after;\n        gain, succeed.\n  =pourchas=, _s._ v. 6089, gain.\n    =porpartie=, v. 1691, share.\n  =pourpose=, _v.a.n._ ii. 2528,\n  =pourpre=, _s._ vi. 990, purple.\n  =poursuiant=, _s._ ii. 2552,\n    _pl._ =poursuiantz=, ii. 239, suitor.\n    =poursewe=, iv. 3453, pursue, attain to;\n    _v.n._ ii. 255, 2630, iii. 1673, vi. 2406, make pursuit, continue.\n  =poursuite=, =porsuite=, _s._ iv. 28, v. 4423.\n  =pourtreie=, _v.a._ vii. 4876.\n    =porveaunce=, =porveance=, P. 188, v. 2674, providence, foresight,\n        provision.\n    =pourveied=, vii. 1681;\n    _impers._ viii. 24: provide, ordain.\n  =pourveour=, _s._ v. 1997, procurer.\n    _superl._ =the povereste=, iv. 2238.\n  =power=, _see_ =pouer=.\n  =practique=, _s._ iv. 2612, vii. 41, 1648 ff., method, moral science.\n    _pl._ =preciouse=, iv. 1354.\n    _imperat._ =prei=, i. 2937, vi. 451; pray to, pray for, pray.\n  =preisinge=, _s._ ii. 407.\n  =preiynge=, _s._ vi. 426.\n  =prenostik=, _s._ ii. 1793, presage.\n  =preparacion=, _s._ vii. 1429.\n        viii. 904, 2751, crowd, eagerness:\n    =in presse=, iv. 2849, down below (_cp._ Chaucer, _Troilus_, i. 559).\n    _pl._ =presens=, vi. 1497, gift.\n  =press=, =presse=, _s._ _see_ =pres=.\n  =presumpcioun=, _s._ i. 1989.\n  =pretoire=, _s._ vii. 2847.\n  =prieve=, _see_ =prove=, =proeve=.\n  =primerole=, _s._ vii. 1214, 1362, primrose.\n    =in principal=, vii. 29.\n  =prioresse=, _s._ v. 891.\n    =priss=, vii. 4364, value, prize, fame, praise:\n      _cp._ ii. 278, be valued, be praised.\n    =prisone=, vii. 2630.\n  =prive=, =pryve=, _v.a._ vii. 3270, 4040, deprive.\n    =in prive=, ii. 686; secret.\n  =privilege=, =privilegge=, P. 103, v. 7173, vii. 1989,\n    (=previlege=, PP. 245).\n  =process=, _s._ viii. 269.\n    =prieve=, vii. 126, try, prove, appear.\n  =professed=, _pp._ v. 890, 1805, viii. 1848, bound by vow.\n  =professioun (-on)=, _s._ ii. 2383, viii. 1266.\n  =profre=, _v.a.n. and refl._ iii. 1988, iv. 1130,\n  =prolacioun (-on)=, _s._ ii. 2875, vii. 173, utterance.\n  =prolificacion=, iv. 3248, fruitfulness.\n  =promission=, _s._ v. 1686, promise.\n  =prophecie=, _v.a._ v. 1167.\n  =prophetesse=, _s._ ii. 1802.\n        2543, proper, own, appropriate;\n    _adv._ vii. 4011, for (his) own part.\n    =propreliche=, iv. 5.\n    =propretees=, vii. 63.\n  =Proserpine=, =Proserpina=, iv. 2850, v. 1277, 4053.\n  =Protheselai=, iv. 1901.\n  =prove=, _v._ _see_ =proeve=.\n  =Provence=, ii. 3004.\n  =provende=, _s._ P. 210, prebend.\n  =province=, _s._ vii. 2770.\n  =prune=, _v.refl._ vi. 2203, trim (oneself).\n  =pryhe=, _see_ =prie=.\n  =pryve=, _see_ =prive=, _v._\n    _imperat._ =pull=, iv. 723.\n  =purchace=, _see_ =pourchace=.\n    _sup._ =the purest=, P. 921; pure, mere, absolute.\n  =purifie=, _see_ =purefie=.\n  =purpose=, _see_ =pourpose=.\n  =purs=, _see_ =pours=.\n    _imperat. sing._ =put=, ii. 3154,\n  =pyke=, _see_ =pike=.\n  =pyl=, _s._ ii. 390, pile (_as in the phrase_ \u2018cross or pile\u2019).\n  =Pymaleon=, iv. 372.\n  =quant=, _see_ =tant=.\n  =queene=, =queen=, =quen=, _see_ =qwene=.\n  =queint=, =queynte=, _see_ =quenche=.\n        v. 4623, viii. 2687, cunning, curious, gentle.\n  =queintise=, _s._ i. 906, ii. 2403, cunning.\n  =queintise=, _v.a._ viii. 2472, adorn.\n  =queme=, _see_ =qweme=.\n    =querelle=, ii. 2703, 2967, cause, quarrel, enterprise.\n        torture.\n    _pl.s._ =qwike=, ii. 3405, alive, living.\n  =quikselver=, _s._ iv. 2475.\n    _pl._ =quyte=, iii. 2577, free, unpunished.\n    _pp._ =quit=, iii. 2194, v. 7729; pay for, requite, acquit.\n  =qwed=, =qued=, _s._ iii. 1534, v. 3568, bad thing, villain.\n  =qweinte=, _see_ =queinte=.\n    _impers._ iv. 746, 966: please, be pleasing.\n    =queene=, i. 132, queen, viii. 1896,\n  =qwik=, _see_ =quik=.\n  =qwok=, _see_ =quake=.\n  =qwyt=, _see_ =quit=.\n  =racches=, _s.pl._ v. 4388, hounds (hunting by scent).\n  =Rachel=, viii. 127.\n  =Rageman=, _s._ viii. 2379, _see note._\n  =ragerie=, _s._ v. 6258, sport.\n  =Raguel=, vii. 5315.\n  =ramage=, _a._ iii. 2430, wild.\n  =Ramoth Galaath=, vii. 2541.\n  =rape=, _v.n._ iii. 1678, hasten.\n  =Raphael=, vii. 5358, viii. 44.\n  =rase=, _v.n._ v. 4090, run swiftly.\n  =rased=, _pp._ iv. 580, erased.\n    =rather=, P. 88*, iv. 1619, sooner, rather;\n    _superl._ =rathest=, i. 27, iii. 2121.\n  =rave=, _v.n._ iii. 91, vii. 4109, be mad, rage.\n  =ravine=, _s._ iii. 2433, v. 5507 ff., rapine, robbery by violence.\n  =reali (-y)=, _adv._ viii. 1563, 1747, royally.\n  =realte=, _s._ i. 2063, vii. 3810, royalty.\n  =Rebecke=, viii. 115.\n  =rebell=, ii. 1718, rebellious.\n    =roghte=, v. 6383, have care;\n    _v.a._, _pret._ =roghte=, vii. 3010, care for;\n  =receite=, =receipte=, _s._ vi. 290, vii. 991, receiving, receptacle.\n  =recepcion=, _s._ vi. 1962.\n        (as a hawk), summon.\n        take note of, relate, repeat.\n    _v.n._ v. 2429, 4420: get back, make good, help; prosper.\n  =recoverir=, _s._ ii. 3159, v. 228, 6195, remedy, expedient.\n  =recreacioun (-on)=, _s._ vi. 638, vii. 477.\n    _as subst._ =the rede=, iv. 2571: red.\n    =to rede=, iii. 1771, vii. 3634; advice, counsel.\n  =reddour=, _s._ iii. 348, v. 4558, vii. 3151, harshness, strictness.\n    _pret._ =radde=, iv. 1842, advise, decide.\n  =redely (-li)=, =redily=, =redyly=, _adv._ P. 948, i. 1533,\n        quickly, eagerly.\n  =redinesse=, _s._ iv. 2356.\n    =redresse=, ii. 1801, (_pp._ =redressid=, viii. 3020); set right,\n        reform.\n  =redy=, _see_ =redi=.\n  =refreche=, _v.a._ vi. 710.\n  =refus=, _s._ viii. 686, refused.\n    (_pp._ =refusid=, viii. 2963), deny, refuse.\n        royalty.\n  =regiment=, _s._ ii. 1751, vii. 915, 1245, 1702, rule, government.\n  =registre=, _s._ vii. 19.\n  =registred=, _v.a.pp._ ii. 3031.\n    (=reigne=, PP. 331), reign.\n  =reguerdoned=, _v.a.pp._ iii. 2716.\n  =reguerdoun=, _s._ v. 2368.\n        declare, repeat.\n  =reins=, _s.pl._ viii. 2819, reins (of the body).\n  =reisshe=, =reysshe=, _s._ ii. 42, v. 4694,\n    =risshe=, iv. 2853, rush.\n  =rejoie=, _v.refl._ vi. 208.\n  =rekeninge=, _s._ iii. 2283.\n  =rekevere=, _v.refl._ viii. 2129, recover:\n    _cp._ =recovere=.\n  =relacion=, _s._ vi. 2254, report.\n  =reles=, _s._ i. 1188, iii. 848, vi. 253, deliverance, release,\n  =relief=, _s._ vi. 640, satisfaction.\n        vi. 678, raise up, assist, relieve, satisfy.\n    =remembraunce=, iv. 449, memory, mention.\n  =remembre=, _v._ i. 2682, vii. 1118, have memory, remember.\n  =remene=, _v.a._ i. 279, v. 6541, (bring back), apply.\n  =remuable=, _a._ vii. 4896, unstable.\n  =rendre=, _v.a._ viii. 1253, deliver.\n  =renes=, _s.pl._ iv. 998, reins (for driving).\n  =renounce=, _v.a._ ii. 2931.\n  =repeire=, _v.n._ vii. 1136.\n  =reposer=, viii. 2907.\n  =reprise=, _s._ i. 3308, 3414, v. 4708, retribution, cost.\n    =reqweste=, PP. 27.\n  =reresouper=, _s._ vi. 911, late supper.\n  =rerewarde=, _s._ ii. 1827, rear-guard.\n  =resceive=, _see_ =receive=.\n    =rescowe=, v. 2019, save, deliver.\n    =rescouss=, iv. 2146, rescue.\n  =resemblable=, _a._ P. 950.\n  =resemblant=, _a._ iv. 2492.\n  =resembled=, _v.a.pp._ ii. 2839, v. 251, compared.\n  =restauracioun=, _s._ vi. 637.\n  =restauratif=, _a._ vi. 859.\n  =resting place=, _s._ vii. 1865.\n        keep back.\n  =retenance=, =retienance=, _s._ ii. 1576, v. 7467, vii. 1054, retinue.\n  =rethorien=, _s._ vi. 1399.\n  =rethorike=, =rethorique (-qe)=, _s._ iv. 2649, vi. 1401, vii. 36,\n  =retorne=, _v.n._ vii. 1428.\n  =revelacion=, _s._ viii. 49, 2806.\n  =revelen=, _v.n._ iv. 2719, revel.\n    _subst._ iii. 2289: opposite, contrary.\n  =reversed=, _pp._ P. 30.\n  =revile=, _v.a._ v. 2806, vii. 4635, debase, abuse.\n  =revolucion=, _s._ iv. 1783.\n  =reward=, _s._ iii. 345, iv. 2024, v. 4978, regard, reward.\n        repent, be sorry, have pity.\n  =rewe=, _s._ _see_ =rowe=.\n  =reyn=, _see_ =rein=.\n  =reyne=, _see_ =reine=.\n  =ribald=, _s._ vii. 2383 ff.\n    _genit._ =Richardes=, P. 24*.\n    _sup._ =richest=, =the richeste=, i. 1098, v. 2612.\n  =riche=, _s._ i. 2278, domain.\n  =richeliche=, _adv._ iv. 1371.\n    _pl._ =richesses=, vi. 633.\n    =cam ride=, &c., i. 350, iv. 1307: ride, make expedition, lie at\n        anchor.\n  =riedes=, _s.pl._ v. 1031, reeds.\n  =rif=, _a._ ii. 1618, rife, current.\n  =riff=, _s._ viii. 1983, reef (of a sail).\n  =rigole=, _v.a._ v. 1436, delight (wantonly).\n    =at alle rihtes=, v. 3530.\n    _pret._ =rihte=, vii. 5072, direct, arrange;\n    (=rightful=, PP. 59, 383), just, true.\n  =rihtwisnesse=, =ryhtwisnesse=, _s._ P. 109, i. 2936, v. 1645,\n    (=rightwisnesse=, viii. 3035), righteousness.\n  =rime=, _v.a._ v. 1370, put in rhyme.\n    =riot=, v. 7131*, riot, disorder.\n  =riote=, _v.refl._ vii. 4320.\n  =risshe=, _see_ =reisshe=.\n  =rivage=, _s._ vi. 1435, viii. 1615, landing place.\n  =rivele=, _v.n._ i. 1681, be wrinkled;\n    _pp._ =riveled=, viii. 2829.\n  =rockes=, _s.pl._ _see_ =roche=.\n  =rode=, _s._ (2), vi. 773, ruddy colour.\n  =Rodopeie=, iv. 734.\n    =Romain=, viii. 2633,\n  =Romelond=, ii. 2544.\n  =ronne=, _see_ =renne=.\n  =Rosemounde=, i. 2481.\n  =rosine=, _s._ v. 2176, rosin.\n  =Rosiphelee=, iv. 1249.\n  =rosmarine=, _s._ vii. 1407.\n    =roote=, vii. 3336*, root.\n  =rote=, _s._ (2), vi. 1312, 1457, custom, condition.\n  =rote=, _s._ (3), viii. 829, (a musical instrument).\n  =rother=, _s._ ii. 2494, rudder.\n  =rounge=, _v.n._ ii. 520, nibble.\n        company, quantity:\n  =routhe=, _see_ =rowthe=.\n    =rewe=, viii. 998, row, company;\n    =be rowe=, vi. 1315, in order:\n    _cp._ =arowe=, =arewe=.\n  =rueke=, _v.n._ iv. 1669, crouch.\n  =rule=, _see_ =reule=.\n  =runge=, _see_ =ringe=.\n  =ryde=, _see_ =ride=.\n  =ryht=, =ryhtwisnesse=, _see_ =riht=, &c.\n  =sacre=, _v.a._ vii. 4510, worship.\n  =sacrement=, _s._ PP. 309.\n  =sacrifie=, _v.a.n._ i. 1128, iv. 1519, viii. 1826, sacrifice, offer.\n  =sacrilegge=, _s._ v. 6979 ff.,\n  =sadd=, _a._ vii. 226, firm.\n  =saghte=, _see_ =sawht=.\n  =Sagittarius=, =Sagittaire=, vii. 1143, 1150, 1258.\n  =sai=, =sain=, =saide=, &c., _see_ =seie=.\n  =sail=, _see_ =seil=.\n  =saintuaire=, _s._ P. 322.\n  =sal armoniak=, _s._ iv. 2480.\n  =Salamyne=, iv. 3652.\n  =salfly=, _see_ =saufly=.\n  =saliens=, _see_ =Capra=.\n  =salue=, _v.a._ ii. 1504, greet.\n  =Salustes=, =Saluste=, ii. 1199, 1220.\n  =salvely=, _see_ =saufly=.\n  =same=, _adv._ v. 3375, together.\n  =Sampnites=, _pl._ vii. 2787.\n  =Sampson=, vi. 94, viii. 2703.\n  =sanguin=, _a._ vii. 455.\n  =Sardana Pallus=, vii. 4314, Sardanapalus.\n  =sardis=, vii. 1416, sard.\n  =satureie=, _s._ vii. 1423, savory.\n  =Saturnus=, =Saturne=, =Satorne=, iv. 2445, v. 845 ff., 1133 ff.,\n    =sauf conduit=, v. 994,\n    =salve=, v. 1359, save, except;\n    =saufliche=, v. 3617,\n    =salfly=, v. 2965, safely.\n  =saundres=, _s.pl._ ii. 1961.\n  =save=, _prep._, _see_ =sauf=.\n  =sawht=, _pp.a._ iii. 2742, reconciled,\n    =saghte= (_pl._), viii. 1149, at peace.\n    =Saxoun= (language), ii. 1405.\n  =scales=, _see_ =skales=.\n  =scars=, _see_ =skars=.\n  =scarsly=, _see_ =skarsly=.\n  =scarsnesse=, _see_ =skarsnesse=.\n    (=schuldyn=, viii. 3004): shall, must, may.\n  =schale=, _s._ iv. 566, (nut) shell.\n  =schallemele=, s. viii. 2483, shawm.\n  =schameles=, _a._ vii. 1964, free from shame.\n  =schanckes=, _s.pl._ iv. 2725, legs.\n    _pp._ =schape(n)=, i. 1195, 1509, 1544; shape, appoint, contrive,\n        prepare, bring about.\n  =schappe=, _s._ i. 1736, shape.\n  =schapthe=, _s._ vi. 785, shape.\n  =scharnebud=, _s._ ii. 413, dung-beetle.\n  =scharpnesse=, _s._ P. 1084.\n  =schave=, _v.a._ viii. 1303.\n    _pret._ =schedde=, PP. 148,\n  =scheete=, _s._ viii. 1194.\n  =scheld=, _see_ =schield=.\n  =schenche=, _v.a._ ii. 3098, pour out.\n  =scheperdesse=, _s._ v. 6115.\n  =scherdes=, _s.pl._ vi. 1985, scales.\n    _pp._ =schore=, i. 1751, cut, crop.\n  =schete=, _v.n._,\n    _pret._ =schotte=, v. 4862, shoot.\n    _pret._ =schette=, vi. 1587,\n    _imperat._ =schew=, =scheu=, i. 185, v. 6190, show;\n        evident.\n  =schiep=, _see_ =schep=.\n        arrange, dispose of, turn.\n    _v.n._ 266: protect, defend.\n    =to schip=, viii. 1573.\n  =schof=, _see_ =schowve=.\n  =scholde=, _see_ =schal=.\n    =schorte=, vii. 5201,\n  =schortly=, =schortli=, _adv._ i. 1690, v. 2603.\n  =schote=, _s._ ii. 2238, shot.\n  =schovele=, _s._ v. 16, shovel.\n    _pp._ =schoven=, vii. 3280, push, thrust.\n  =schreden=, _v.a._ i. 2837, tear.\n  =schrewe=, _s._ iii. 798, 2220, v. 959, vii. 44, rascal, scoundrel.\n  =schrewed=, _a._ vi. 2098, villainous.\n  =schrive(n)=, =schryve=, _v.a.n. and refl._ i. 208, 219, 546,\n    _pret._ =schrof=, iv. 519,\n    =schryve=, viii. 2969, confess, hear in confession, absolve.\n  =schrunken=, _pp._ i. 1683.\n  =schryhte=, _v.n.pret._ viii. 1383, shrieked.\n  =schydes=, _s.pl._ iii. 1033, split pieces (of wood).\n  =schylde=, _see_ =schilde=.\n  =scisme=, _s._ P. 348, schism.\n  =sclaundre=, =sclandre=, =sklaundre=, _s._ ii. 881, v. 712, 5536,\n  =sclaundre=, _v.a._ ii. 864, slander.\n  =scomerfare=, _s._ viii 1391, piracy.\n    =tail of Scorpio=, vii. 1426.\n  =Scottes=, _pl._ ii. 929.\n  =scripture=, P. 872, iv. 2626, writing.\n  =scrivein=, _s._ iii. 1070, writer.\n    _imperat._ =seth=, ii. 861,\n    _pres. part._ =se\u00ebnde=, ii. 1808,\n    (_3 pl.pres._ =sechin=, viii. 3036),\n    =sieche=, viii. 2911,\n    =seconde=, i. 1233, v. 2129, following, second.\n  =secretaire=, _s._ iv. 888, private counsellor.\n  =seculers=, _s.pl._ i. 648.\n  =Sedechie=, vii. 2566 ff.\n    _cp._ =sefoul=.\n  =seewolf=, _s._ v. 4138, shark.\n  =sefne=, _see_ =sevene=.\n    =as who seith=, P. 43, i. 2794: say, name.\n    _pres.part._ =sailende=, =seilende=, ii. 1210, iv. 733, v. 5407,\n  =sein=, _pp._ _see_ =se=.\n  =seintefie=, _v.a._ vii. 4247, viii. 1269.\n  =seisine=, _see_ =sesine=.\n    _as subst._ =the sike=, ii. 1202,\n    =sieke=, viii. 2368: sick, sick man.\n  =seke=, _see_ =seche=.\n  =seker=, _see_ =siker=.\n  =sekerliche=, _see_ =sikerliche=.\n  =sekernesse=, _see_ =sikernesse=.\n    =siknesse=, ii. 3249, iii. 280, sickness.\n    =sielde whanne=, iv. 2734,\n    =sielde wher=, vii. 4240,\n    =selden whanne ... if=, vii. 4328: seldom.\n  =seli=, _a._ iii. 658, simple.\n  =Selonites=, vii. 4515.\n    _as subst._ =that selve=, i. 1247.\n    =feigne semblant=, ii. 187, 2015, 2196, make pretence.\n  =sempiterne=, _a._ vii. 104.\n  =sensible=, _a._ vii. 127.\n  =Septembre=, vii. 1117, viii. 2845.\n  =Septemtrion=, vii. 1264.\n  =Serapis=, v. 1564 ff.\n    _pl._ =serpentz=, viii. 2574.\n  =servage=, _s._ ii. 2981, vii. 4096, servitude.\n    _pl._ =servantz=, iii. 18,\n    =servantes=, vii. 2333*.\n    (_3 s.pres._ =servith=, viii. 3026).\n  =servicable=, _a._ v. 762.\n        take possession of, deliver as a possession.\n  =sesine=, =seisine=, _s._ v. 5527, vii. 564, possession.\n  =sesoun (-on)=, _s._ iii. 693, vii. 1014, season.\n  =set=, _s._ vii. 4913, setting (of the sun).\n    _imperat._ =sett=, viii. 2095,\n    set, appoint, suppose, account, plant, make attack.\n  =seventy=, _num._ viii. 91.\n  =Severus=, vii. 4575.\n  =sewe=, _s._ v. 5900, seasoned dish.\n  =sextenthe=, _a._ P. 25.\n  =sextiene=, _num._ vii. 1055.\n  =seyinge=, _s._ viii. 3081*.\n  =Seyix=, _see_ =Ce\u00efx=.\n  =shoures=, _see_ =schoures=.\n  =sibb=, _a._ viii. 1703, related.\n  =Sibeles=, =Sibele=, v. 1135 ff.\n  =sibrede=, _s._ viii. 139, 266, kindred.\n  =sich=, _see_ =such=.\n  =Siculus=, vii. 3296.\n  =Sidoyne=, vii. 4499.\n  =sieche=, _see_ =seche=.\n  =sieged=, _v.a.pp._ iii. 2046, besieged.\n  =siek=, =sieknesse=, _see_ =sek=, =seknesse=.\n  =sieke=, _v._ _see_ =seche=.\n  =sielde(n)=, _see_ =selde(n)=.\n  =sighte=, _see_ =sihte=.\n  =signal=, _s._ vi. 1668, sign.\n    =sighte=, vii. 1228, viii. 2950, sight.\n  =sik=, _see_ =sek=.\n    _superl._ =sikerest=, ii. 2469,\n    =the sekereste=, vi. 1599;\n  =sikerliche=, =sekerliche=, _adv._ i. 1564, 2145,\n    =sikerly=, iii. 1427,\n    =sikirly=, iv. 2498, surely, assuredly.\n        security.\n  =siknesse=, _see_ =seknesse=.\n  =sillable=, _s._ viii 2049.\n  =silogime=, _s._ viii. 2708.\n    (=symplesce=, P. 76*, =symplesse=, viii. 3134), simplicity, humility.\n  =singulier=, =singuler=, _a._ vii. 1996, 2931, private.\n  =sinne=, _see_ =senne=.\n    =ofte sithe= (=sithes=), =fulofte sythe=, &c. i. 118, 318, 1400,\n    =sithen that=, i. 2244: since.\n    =sittest=, vii. 2462,\n    =seete=, vi. 1174, sit, be seated:\n    =sitte=, viii. 2428, suits, is fitting.\n  =sive=, _s._ iii. 433, sieve.\n  =skarcete=, _s._ v. 4857, stinginess.\n  =skarse=, _v.n._ viii. 1146, diminish.\n  =skarsly=, =scarsly=, _adv._ iv. 552, v. 4412.\n  =skarsnesse=, =scarsnesse=, _s._ v. 394, 4674 ff., 4740, stinginess.\n    _pl._ =skiles=, ii. 2770, reason, reasoning:\n    _as a._ iii. 397, reasonable.\n  =skile=, _v.n._ viii. 2047, reason.\n  =sklaundre=, _see_ =sclaundre=.\n  =skorne=, _see_ =scorne=.\n    _pl._ =skyes=, v. 3993, cloud, sky.\n  =skyn=, _see_ =skin=.\n  =slake=, _v.a._ iv. 2812, viii. 1983, slacken, appease;\n  =slawhte=, _s._ iii. 2058, 2483, slaying.\n    _pl._ =sleyhtes=, ii. 1873, skill, device, trickery.\n    =Slep=, =Slepes hous=, =god of Slep=, iv. 2973 ff.\n  =slider=, _a._ vi. 378, slippery.\n  =slih=, _see_ =slyh=.\n  =slipte=, _v.n.pret._ iv. 2109.\n  =slitte=, _s._ P. 338, cleft, separation.\n    _superl._ =the sloweste=, iv. 1082.\n  =slowthe=, _v.a._ iv. 19, lose by sloth;\n    =slugardie=, iv. 2752.\n    _superl. def._ =slyheste=, =slyeste=, i. 1442, ii. 2102: cunning.\n  =slyke=, _v.a._ v. 7092*, smoothe;\n  =slype=, _v.refl._ v. 6530, sneak along.\n    _as subst.pl._ P. 426: slender, small.\n  =smaragdine=, _s._ vii. 840, emerald.\n  =smarte=, _adv._ vii. 848, quickly.\n  =smite=, _see_ =smyte=.\n    =snow whyt=, iii. 807.\n  =sode=, _pp._ v. 4281, boiled.\n    =soudein=, v. 4942, sudden:\n  =sodeinliche=, =soudeinliche=, _adv._ P. 503, i. 2963, v. 7830,\n    =soudeinly=, vi. 1423,\n    (=sodeynly=, viii. 2961*).\n    (=suffraunce=, viii. 3022*).\n    _3 s.pres._ =soffreth=, =soeffreth=, =suffreth=, iii. 2431,\n    (_1 pl._ =soeffrin=, PP. 222); suffer, allow, leave, permit.\n    =the softe pas=, iii. 1386; gentle, quiet:\n        viii. 1286, dwell, remain:\n    _pp._ =sojorned=, vi. 1180, vii. 294, kept.\n  =solas=, _s._ vii. 1900, pleasure.\n  =soldan=, _see_ =souldan=.\n    _fem._ =soleine=, v. 1971, alone, lonely, strange.\n  =solempne=, =sollempne=, _a._ v. 1317, vii. 4703, viii. 1561.\n  =solempnite=, =sollempnite=, _s._ i. 1157, iv. 3651,\n    =solempnete=, =sollempnete=, iii. 2169, vi. 1825, vii. 2405,\n        celebration, ceremony.\n  =sollempneliche=, _adv._ viii. 1617.\n  =Solyns=, =Solins=, iii. 2600, iv. 2410, Solinus.\n    =som while=, =som time=, iii. 2624, iv. 649, viii. 3119,\n    =alle and some=, v. 7320,\n    =somer dai=, ii. 732,\n    =somer floures=, P. 937; summer.\n  =somerfare=, _s._ viii. 2856, condition of summer.\n  =somoune=, =sommone=, _v.a._ vii. 5182, viii. 1551, 1915, summon.\n  =sompnolence=, _s._ iv. 2703, 2770 ff.\n    =som time=, =som tyme=, iv. 649, viii. 3119.\n  =somwho=, _pron._ P. 345, some one.\n        sending, message, decree.\n  =sondre=, _v.n._,\n    =to sondre=, iii. 986, part asunder.\n    =sundri=, v. 7437, separate, several, various.\n  =sondrily=, _adv._ vii. 1305.\n    =also sone=, i. 3079; soon.\n  =soned=, _see_ =soune=.\n    =sore=, v. 2858, hurt, sore.\n  =sorceresse=, _s._ vi. 1434, viii. 2602.\n  =sorgful(l)=, _a._ ii. 1303, iii. 1481, sorrowful.\n  =sorgfully=, =sorwfulli=, _adv._ i. 3173, ii. 69.\n  =sorghe=, _see_ =sorwe=.\n        wretched, unhappy.\n  =Sortes=, viii. 2718.\n    _genit._ =sostres=, v. 5726.\n    =sosterhiede=, viii. 96.\n    _pl._ =sothes=, vii. 2351, truth.\n  =sothfastnesse=, _s._ i. 2268, vii. 3303*.\n    =sothliche=, ii. 2021, truly.\n  =sothsawe=, _s._ v. 2935, truth.\n  =sothseiere=, _s._ iii. 761, vii. 2348.\n    =sotye=, vi. 223, folly.\n    =subgit=, PP. 165: subject.\n    =soutilete=, v. 2138.\n  =souche=, _v.n._ i. 314, ii. 1969, suspect.\n  =soudein=, _see_ =sodein=.\n  =soudeinliche=, _see_ =sodeinliche=.\n  =sougit=, _see_ =soubgit=.\n  =souldeour=, _s._ iii. 2356, soldier.\n  =soulein=, _see_ =solein=.\n  =soulphre=, _see_ =sulphre=.\n    =souper time=, viii. 705.\n  =soupertime=, _s._ viii. 711.\n  =souple=, _v.a._ vii. 4890, (bend), influence.\n    =the soure=, vi. 336;\n  =soure=, _v.a._ iii. 447, make sour;\n  =southward=, _adv._ vii. 1255.\n  =soutilete=, _see_ =soubtilite=.\n  =sovereinete=, _s._ i. 1847.\n  =specefie=, _see_ =specifie=.\n    =spied=, i. 1956, iv. 301, success, advantage.\n    _pret._ =spedde=, iv. 2178, succeed, be advanced;\n    =spedd=, v. 1720, advance, help, hasten.\n    =speeke=, viii. 749,\n    _imperat._ =spek=, iii. 850,\n    _pl._ =spekynges=, i. 239.\n  =Sperche\u00efdos=, v. 4006.\n  =Spertachus=, vii. 3418.\n    _pret._ =spilde=, ii. 948,\n    _pp._ =spilt=, ii. 3285, viii. 570, destroy, spill, waste;\n    _v.a._ viii. 1472: inquire, inquire for.\n  =spirital=, =spiritiel=, _a._ ii. 2987, v. 1915;\n  =sporne=, _v.a._ iv. 2115, vi. 429, kick against;\n  =spousaile=, _s._ ii. 642,\n    _pl._ =spousailes=, viii. 975.\n  =spousebreche=, _s._ iii. 2158, v. 6014, adultery.\n  =sprantlende=, _v.n. pres.part._ iv. 111.\n  =spriede=, =sprede=, =spreede=, _v.a.n._ i. 2824, ii. 504, vi. 895,\n    =spred=, v. 2316; spread.\n    =daies spring=, iv. 2852.\n    _pp._ =sprongen=, vii. 4679.\n  =stable (dore)=, _s._ iv. 903.\n  =stable=, _v.a._ PP. 145, set firmly.\n  =stacion=, _s._ vii. 204, place.\n  =stalle=, _s._ PP. 383, place.\n  =stalon=, _s._ viii. 160, stallion.\n        422, quench, satisfy, heal.\n    =in the stede=, ii. 2684,\n  =stede= (2), _see_ =stiede=.\n  =stedefast=, _a._ vii. 906.\n  =stel=, _see_ =stiel=.\n  =Stellibon=, i. 398.\n  =steringe=, _s._ ii. 3141, motive.\n    =sturne=, viii. 403.\n    =sterre lyht=, i. 1168.\n    _pp._ =stert=, i. 372, start, rush, move.\n    _pret. sing_, =starf=, ii. 885,\n  =stevene=, _s._ i. 493, 3025, iv. 847, voice, promise.\n  =steward=, _see_ =stieward=.\n  =steyne=, _v._ ii. 1963, stain.\n  =stiere=, _s._ i. 560, 2943, ii. 709, helm, guidance.\n  =stiereles=, _a._ ii. 1393, without rudder.\n  =stieresman=, _s._ v. 3122.\n  =Stige=, v. 1113, Styx.\n  =stigh=, _see_ =styh=.\n        silence, always.\n  =stille=, _v.a._ P. 61*, vii. 1583, viii. 2636, keep still, silence,\n        satisfy.\n  =Stinfalides=, v. 1019.\n    _imperat._ =stynt=, viii. 2284, cease;\n  =stomak=, =stomac=, =stomach=, _s._ v. 1487, vi. 162, vii. 479.\n    _imperat._ =stond=, iv. 3244,\n    _pp._ =stonde(n)=, i. 2930, vii. 2629; stand, remain, depend.\n  =storve=, _see_ =sterve=.\n  =straied=, _pp._ viii. 2860.\n    _v.n._ v. 4103: estrange, change; grow strange.\n  =Strangulio=, viii. 545, 1290 ff.\n  =strauht=, _a._ vi. 772, straight.\n  =strauht=, =strawht=, _adv._ _see_ =straght=.\n  =straw=, _see_ =stree=.\n  =strecche=, _v.a. and refl._ i. 1, 622,\n    _pret._ =strawhte=, =strauhte=, ii. 1056, iii. 1407, v. 5029,\n    =straghte=, i. 2820, viii. 1150, stretch, direct;\n    _v.n.pret._ =strawhte=, =strauhte=, =straghte=, i. 2820,\n  =streit=, _a._ v. 7655, close.\n        closely, strictly.\n  =streite=, _v.a._ v. 6380, diminish.\n  =strengere=, =strengest=, _see_ =strong=.\n        force, stronghold.\n  =streyte=, _see_ =streite=.\n    _comp._ =strengere=, vii. 4087;\n    _superl._ =strengest=, vi. 1593:\n    _as subst._ =the stronge=, P. 615, vii. 4296.\n  =strowed=, _v.a.pp._ iv. 3022, strewn.\n  =studious=, _a._ vii. 759.\n  =sturdi=, _a._ viii. 403, harsh.\n  =sturne=, _see_ =sterne=.\n  =stwes=, _s.pl._ viii. 484, stews.\n    (=stigh=, PP. 177), ascended.\n  =subfumigacioun=, _s._ vi. 1310.\n  =subgit=, _see_ =soubgit=.\n  =sublimacion=, _s._ iv. 2517.\n  =substancial=, _a._ vii. 226.\n  =substitucion=, _s._ vii. 2769.\n    _as subst._ =swich=, ii. 566,\n  =suete=, _see_ =swete=.\n  =sufficance=, _s._ i. 4, 1915, v. 4819, ability, sufficiency.\n    (=suffisant=, viii. 3099), sufficient.\n  =suffrance=, =suffre=, _see_ =soffrance=, &c.\n    =suinge=, vi. 2371: follow.\n        fashion, livery; pursuit.\n  =sulphre=, =soulphre=, =sulphur=, _s._ iv. 2481, v. 2176, vii. 355.\n  =Sulpices=, iv. 2407.\n  =sundri=, _see_ =sondri=.\n  =suore=, =suote=, _see_ =swere=, =swete=.\n  =superiour=, _a._ iii. 2447.\n  =supplantacioun (-on)=, _s._ ii. 2327, 2937.\n  =supplantarie=, _s._ ii. 2322.\n  =supplante=, =supplaunte=, _v.a._ ii. 2369, 2385 ff.,\n    _pret._ =supplantede=, ii. 2453.\n  =supplicacion (-oun)=, _s._ viii. 2184, 2301.\n  =supporte=, _v.a._ vii. 2144.\n    _impers._ v. 22: conjecture, think; seem.\n  =supposinges=, _s.pl._ v. 3848, conjectures.\n  =surfet=, _s._ vii. 4561, excess.\n  =surgien=, _s._ viii. 1163.\n  =Suriale=, i. 399.\n  =Surie=, _see_ =Surrie=.\n  =surmonte=, _v.a._ ii. 1716, v. 6738, rise above, surpass.\n  =surquidous=, _a._ i. 2257.\n  =surplus=, _s._ vi. 682, rest.\n  =sustienance=, =sustenance=, _s._ ii. 1851, iv. 2443, v. 122.\n  =swere=, _s._ iv. 859, neck.\n  =swete=, _v.n._ iv. 1092, sweat.\n    =swefne=, i. 2851, dream.\n  =swich(e)=, _see_ =such=.\n    _superl._ =swiftest=, i. 705:\n    _adv._ swift, vii. 859.\n  =swithe=, _adv._ vi. 1655, vii. 848, viii. 930, swiftly.\n  =swote=, _see_ =swete=.\n  =swoune=, _adv._ viii. 2449, in a swoon.\n    =a swoune=, viii. 1060,\n    _cp._ =aswoune=.\n  =syh=, =syhte=, _see_ =se=, =sihte=.\n  =syke=, _see_ =sike=.\n  =sythe=, _see_ =sithe=.\n  =tabate= (= to abate), ii. 809.\n  =table=, _s._ iv. 3672, viii. 630, tablet, plank.\n  =tacompte= (= to accompte), i. 650, 2241.\n  =taillage=, _s._ vi. 1501, vii. 4045, taxation.\n  =taille=, _s._ v. 1923, tally.\n    _refl. and n._ iii. 1063, iv. 2385, v. 1262, betake (oneself).\n  =takel=, _s._ iii. 989, viii. 470, tackle.\n    _pl._ =tales=, i. 1283, ii. 312, tale, reckoning, speech.\n  =talent=, _s._ v. 7136, inclination.\n  =Taltabius=, iii. 1928.\n  =tant ne quant=, ii. 2430.\n  =Tantaly=, v. 365.\n  =tapinage=, _s._ v. 1810, skulking.\n  =Tarquinus=, =Tarquin=, vii. 4595 ff., viii. 2634.\n  =tasse=, _s._ v. 4400, 4958, collection, heap.\n        perceive, try.\n  =taxe=, _s._ i. 1556, engagement.\n         appoint.\n  =techyng=, =techinge=, i. 1592, v. 611.\n  =teise=, _v.a._ v. 6331, stretch.\n    _pp._ =telleth=, i. 1395; tell, say, speak, name.\n  =tellinge=, _s._ iii. 506.\n  =tempeste=, _v.a._ v. 1184, disturb.\n    =the temple flor=, viii. 1855.\n  =temples=, _s.pl._ viii. 2819, temples (of the head).\n    _pp. as adj._ =tempred=, iv. 2521; mingle, temper, restrain, tune.\n  =temprure=, _s._ P. 1055, viii. 832, harmony, tuning.\n  =Temse=, P. 39*, Thames.\n    =tender=, vii. 3382, tender, delicate.\n  =tendre=, _v.a._ i. 2172, soften;\n    _v.n._ ii. 3289, grow tender.\n  =tendresse (-esce)=, ii. 1073, 2165, vii. 4975, affection, care,\n        softness.\n  =tene=, _see_ =teene=.\n  =tenetz=, _s._ PP. 295, tennis.\n  =Termegis=, iv. 2408.\n  =termine=, _v.a._ ii. 272, bring to a conclusion.\n  =Tersites=, vii. 3585.\n  =teschuie= (= to eschuie), vii. 3247, =teschue=, PP. 64.\n  =thaddre= (= the addre), v. 3528.\n  =thaffeccioun= (= the affeccioun), P. 366.\n  =Thaise=, =Thayse=, =Taise=, viii. 1295 ff.,\n    =Tha\u00efsis=, viii. 1536.\n  =thalemans= (= the Alemans), P. 821.\n  =thalter= (the alter), vii. 4707.\n  =Thamar=, viii. 215.\n  =thamende= (= thee amende), i. 568.\n  =Thameris=, vii. 3445.\n  =thank=, _see_ =thonk=.\n  =thankworth=, _a._ i. 2405.\n    =as thanne=, iii. 2005, then;\n  =thapocalips= (= the apocalips), v. 6389.\n  =thapostel= (= the apostel), P. 434, v. 1953,\n    =thapostle=, vii. 3149*.\n  =thapparence= (= the apparence), iv. 3053.\n  =thar=, _impers._ ii. 2430, vii. 2344, it behoves;\n  =Tharbis=, iv. 650 ff.\n  =tharmes=, _s.pl._ P. 608, intestines.\n  =Tharse=, viii. 542 ff.\n  =Tharsiens=, _pl._ viii. 597.\n  =thassay= (= the assay), v. 3239.\n  =thassent= (= the assent), ii. 1479.\n  =thassise= (= the assise), P. 148.\n  =thastat= (= the astat), i. 2100.\n  =thastronomie= (= the astronomie), vi. 1403.\n    =that Remus=, =that Diane=, v. 899, 1249,\n    =that ilke tuo=, i. 1271:\n    =that= (= take care that), ii. 2872,\n  =thavantages= (= the avantages), v. 1978.\n  =thaverous= (= the averous), v. 57.\n  =Thebith=, vi. 1322.\n  =thebreus= (= the Hebreus), vii. 3054, 4421.\n  =theder=, _see_ =thider=.\n  =theffect= (= the effect), iv. 1759.\n  =thegipcienes= (= the Egipcienes), v. 811, 821,\n    =thegipciens=, vii. 3055.\n  =Thelacuse=, iv. 452.\n  =Thelamacus=, =Thelamachus=, iv. 1851, vi. 1757 ff.,\n    =Thelamachum=, vi. 1587.\n  =Thelaphus=, =Telaphus=, iii. 2642 ff.\n  =thelement=, =thelementz= (= the element, &c.), v. 759, vii. 441.\n  =Thelogonus=, vi. 1619 ff.\n  =Thelc\u00fcs=, ii. 1092.\n  =thembuisschementz= (= the embuisschementz), vii. 3476.\n  =themperour= (= the emperour), i. 762, ii. 1196.\n  =thempire= (= the empire), P. 767, i. 1482.\n  =thencress= (= the encress), v. 3941.\n  =thende= (= the ende), P. 883.\n  =thenemis= (= the enemis), vii. 4355.\n    (=thoughte=, viii. 2965),\n  =thenke= (2), _impers._,\n  =thenne=, =fro thenne=, _adv._ i. 2637, iv. 98, vi. 1046, thence.\n  =thensample= (= the ensample), vii. 3552.\n  =thensamplerie= (= the ensamplerie), vii. 3858.\n  =thenvious= (= the envious), ii. 1728.\n  =Theophilus=, =Theophile=, viii. 1359, 1500.\n        in that matter:\n        whereas;\n    =ther while=, iv. 760.\n  =theraboute=, _adv._ vii. 4761, about it.\n  =therayein (\u021d)=, _adv._ i. 1018, iii. 357, against it.\n  =therbage= (= the herbage), _s._ iii. 1397.\n  =Therbellis=, vii. 3291.\n  =there=, _see_ =ther=.\n    =therefore=, vii. 796,\n    (=ther fore=, viii. 2954 ff.).\n    =therout=, v. 4158, out there, out.\n        moreover.\n    (=ther uppon=, viii. 3046).\n  =therwhile=, _adv._ iv. 1708, meanwhile;\n    =therwhiles that=, P. 673, v. 3474,\n    =ther while(s)=, =ther whyles=, iii. 1903, vi. 1478, vii. 2985,\n  =these=, _see_ =this=.\n  =Thessaile=, v. 4018.\n  =thessamplerie= (= the essamplerie), vii. 2318.\n  =thestat= (= the estat), P. 202.\n  =thevangile= (= the evangile), vi. 977.\n  =thevenynge= (= the evenynge), v. 3886.\n    _pl._ =thewes=, vii. 43, habit, manner.\n  =thewed=, _a._,\n    =wel thewed=, i. 273, 639, vii. 3788, of good disposition.\n  =thexperience= (= the experience), P. 331, v. 764.\n  =thextremetes= (= the extremetes), iv. 2565.\n  =thiderward=, _adv._ iii. 1044, 1622.\n  =thidoles= (= the idoles), v. 1955.\n    =othre thing=, i. 574.\n  =thinke=, _see_ =thenke=.\n  =thinspeccion= (= the inspeccion), vi. 1349.\n  =tho=, _pron._ _see_ =that=.\n    _conj._ viii. 1466, when.\n  =Thobie=, vii. 5357 ff.\n  =thoccident= (= the occident), P. 720.\n  =thoffice= (= the office), i. 242, v. 1921.\n    =all thogh=, iv. 269,\n      _cp._ =althogh=.\n    =thought=, ii. 66,\n    =thoughtes=, vi. 198.\n  =tholde= (= the olde), v. 7007.\n  =thole=, _v.a._ v. 6770, suffer.\n  =Tholome=, =Tholome\u00fcs=, vi. 1403, vii. 1043, 1201, 1459, Ptolemy\n        (the astronomer).\n  =Thomas= (the apostle), v. 1909.\n  =thonder=, =thondre=, =thunder=, _s._ i. 2002, iii. 455, vii. 4401,\n  =thonderstrok=, _s._ vii. 307.\n  =thondre=, _v.n._ iii. 985.\n    =thank=, ii. 60, 2012, gratitude, thanks, reward:\n    =his thonkes=, v. 2507, by his own will.\n        thanks.\n  =thonkles=, _a._ vii. 2134, without thanks.\n  =thonour= (= the honour), i. 1719, iv. 2142.\n  =thordre= (= the ordre), viii. 3021.\n  =thorghsese=, _v.a._ iv. 210, take hold of.\n  =thorient= (= the orient), P. 719.\n  =thorizonte= (= the orizonte), vii. 694.\n  =thorst=, _see_ =thurst=.\n  =thother= (= the other), ii. 1740, vii. 378 (_pl._).\n  =though=, =thought=, _see_ =thogh=, =thoght=.\n  =thousendel=, _s._ i. 728, iii. 468, thousandth part, thousand times.\n  =threste=, _v.a.pret._ iv. 135, v. 6381, thrust.\n  =threte=, _v.a._ iii. 2124, threaten.\n  =thretty=, _see_ =thritty=.\n  =thries=, _adv._ ii. 2897, v. 3593, thrice.\n  =thrift=, _s._ vii. 3161, prosperity.\n  =thrinne=, _see_ =therinne=.\n  =thritiene=, _num._ vii. 1410, thirteen.\n    =thretty=, viii. 438, thirty.\n  =throghes=, _see_ =throwe=, _s._ (2).\n  =throng=, _v.a.pret._ vii. 5069, thrust.\n        short time.\n    =throghes=, vii. 5401, throe, pang.\n  =thunchaste= (= the unchaste), vii. 5301.\n  =thunder=, _see_ =thonder=.\n  =thunkinde= (= the unkinde), viii. 222.\n  =thunsemlieste= (= the unsemlieste), _a.superl._ i. 1625.\n  =thurgh=, _prep._ P. 49, i. 827, 2952, through, by reason of:\n    _adv._ v. 3581, 3635, all over, thoroughly.\n  =thurghknowe=, _pp._ i. 2847, thoroughly known.\n  =thurghout=, _prep._ ii. 2748, 2873, through;\n  =thurghseche=, _v.a._,\n    _pp._ =thurghsoght=, =thorghsoght=, i. 1895, iv. 636, viii. 2045,\n        2247; seek through, penetrate, resolve.\n  =thurghsmite=, _v.a.pp._ vii. 4853.\n    _pl._ =thurstes=, vi. 394.\n  =thymage=, =thymages= (= the ymage, &c.), v. 5791, 7541.\n  =thyne=, _see_ =thi=.\n  =Tiberie Constantin=, ii. 590.\n    _pl._ =tidinges=, =tidynges=, i. 2761, iv. 178.\n    =til whanne=, iv. 1262, until.\n  =tilinge=, _s._ v. 1227, tilling.\n  =tilthe=, _s._ v. 1238, 1882, 4304, crop, cultivation.\n  =timberwerk=, _s._ v. 2179.\n    =tirandie=, =tiraundie=, P. 756, iii. 1117,\n    (=tirandise=, viii. 3076).\n  =tirannyssh=, _a._ vii. 4594,\n    =tirannysshe=, vii. 4889.\n    (_subst._ =tiraunt=, PP. 48).\n  =titled=, _v.a.pp._ iv. 2468, assigned.\n    _cp._ =tomoche=, =tolite=.\n  =to=, _prefix_, _see_ =to plihte=.\n  =tobete=, _v.a.pp._ iii. 122, beaten to pieces.\n  =toblowe=, _v.a.pp._ viii. 1949, blown about.\n  =tobreide=, _v.a.pret._ iv. 1535, rent.\n    _pp._ =tobroke=, P. 390, i. 1154, break in pieces;\n    _3 s.pres._ =tobrekth=, P. 505,\n    _pl._ =tobrieken=, vii. 3476, break (in pieces), break forth.\n  =toclef=, _v.n.pret._ viii. 626, parted asunder.\n  =todrawe=, _v.a._,\n    _3 pl.pret._ =todrowhe=, i. 378,\n    _pp._ =todrawe=, i. 513, iii. 1405, tear asunder.\n    =tofor=, i. 518, iii. 2053, 2375, before, in presence of:\n    =ther tofore=, i. 1153,\n    =toforn=, ii. 2128, before, formerly.\n    =al togedre=, P. 984.\n    =toheewe=, (_pp._) v. 5899, hew in pieces.\n    =that in tokne=, P. 907.\n  =tokne=, _v.a._ P. 601, betoken.\n    =to lite=, iii. 581, too little.\n  =tombe=, _see_ =tumbe=.\n  =tome=, _s._ ii. 2680, (leisure), opportunity.\n    =to moche=, iii. 591, too much.\n  =tonge=, _see_ =tunge=.\n  =tonsure=, _s._ viii. 482.\n  =toose=, _v.a._ P. 400, shear.\n  =Topazion=, vii. 1406.\n  =to plihte=, _v.a.pret._ v. 850, pulled in pieces.\n  =topseilcole=, _s._ v. 3119, viii. 1890.\n  =topulled=, _v.a.pp._ i. 565, pulled asunder.\n    (=turne=, PP. 95): turn, return.\n  =torneie=, =tourneie=, _v.n._ i. 2515, vi. 1850, tourney.\n  =torninge=, =tornynge=, _s._ P. 138, iii. 85.\n  =torof=, _v.n.pret._ viii. 617, was torn to pieces.\n  =to sondre=, _see_ =sondre=.\n  =toswal=, _v.n.pret._ v. 6252,\n  =tothrowe=, _v.a._ vii. 5257, throw aside.\n  =totore=, _pp._ P. 414, i. 1723, iv. 1355, torn in pieces.\n        concern;\n    =touchende=, i. 742, 3441, concerning:\n    =touchende to=, i. 1338, 1971, concerning.\n  =touchinge=, _s._ iii. 84.\n  =tourneie=, _see_ =torneie=.\n    =towardes=, P. 78, i. 747, iii. 1090, to, towards, with regard\n    =toward Troie=, iii. 2643, on the way to T.\n  =towh=, _a._ vi. 722, tough.\n  =traiteresse=, _s._ v. 4620.\n  =traiterie=, _s._ iii. 2211, viii. 1779, treason.\n  =trance=, _v._ iv. 2115, trample (?).\n  =translate=, _v.a._ ii. 3044,\n    _3 pl.pret._ =translateden=, iv. 2660, change, translate.\n  =transpose=, _v.a._ iv. 2656, translate.\n  =trapped=, _v.a.pp._ i. 1133, v. 2708, furnished with trap-doors,\n        entrapped.\n  =traunce=, _see_ =trance=.\n    =travaile=, iv. 2663, labour.\n        labour, travail;\n    _refl._ iii. 584, v. 110; labour, strive:\n    _v.a._ ii. 3314, iv. 428, 1893, trouble, cause to labour,\n        iii. 1205, travel about.\n  =travers=, _s._ viii. 3158, obstacle.\n  =tregetour=, _s._ ii. 1873, juggler.\n  =treigne=, _s._ vii. 4456, snare.\n  =treine=, _s._ iv. 621, train (of a robe).\n  =treis=, _s._ i. 2963, three, (_or_ one, two, three).\n    =tresour=, ii. 3305, treasure.\n  =tresses=, _see_ =tresces=.\n    _v.a._ ii. 1686: treat, deal, deal with.\n  =tretee=, _s.v._ 5258, treaty.\n  =tretour=, _s._ iii. 2096, viii. 1937, traitor.\n    _superl._ =the treweste=, ii. 1282.\n  =trewes=, _s.pl._ iv. 2708, truce.\n    =trewliche=, i. 1336, truly.\n  =tricherous=, _a._ ii. 3019.\n  =Tricolonius=, v. 1239.\n        vii. 42, separate, purify, test.\n    =truste=, v. 3894; trust.\n  =Tristram=, vi. 471, viii. 2500.\n  =Trocinie=, iv. 2928.\n  =Troian=, vii. 3144, Trajan.\n    =newe Troye=, P. 37*,\n  =trompen=, _v.n._ i. 2139, sound a trumpet.\n  =trompette=, _s._ vii. 3744, trumpet.\n  =trosse=, _see_ =trusse=.\n    _as subst._ vi. 360: turbid.\n    =trouthe plight=, vii. 4228,\n    _pl._ =trowthes=, i. 822: truth, assurance, loyalty.\n  =truage=, _s._ iv. 2175, v. 1553, 1726, tribute, subjection.\n  =truandise=, _s._ iv. 2767, laziness.\n  =truantz=, _s.pl._ iv. 342, idlers.\n  =truffle=, _s._ viii. 2062, trifle.\n  =truste=, _see_ =triste=.\n  =tuelfthe=, _see_ =twelfthe=.\n  =tuelve=, _see_ =twelve=.\n  =tun=, _s._ viii. 830, tune.\n  =tunder=, _s._ ii. 1274, tinder.\n  =tunderstonde= (= to understonde), ii. 815.\n    =tonge=, iii. 1799, tongue, language.\n  =(false) tunged=, _a._ ii. 1751.\n  =tunne=, _see_ =tonne=.\n  =turne=, _see_ =torne=.\n  =twelfthe=, =tuelfthe=, _a._ vii. 1215, 1402.\n  =twinklinge=, =twinclinge=, _s._ i. 3033, v. 5935.\n    _v.n._ ii. 2293: separate, be separated.\n  =twinnes=, _s.pl._ vii. 1033, twins.\n  =two=, _see_ =tuo=.\n  =twyes=, _adv._ v. 4094, twice.\n  =tyde=, _s._ _see_ =tide=.\n  =tyding(e)=, _see_ =tidinge=.\n  =tyh=, _v.n.pret._ v. 5709, came.\n  =tymber= (1), _see_ =timber=.\n  =tymber= (2), vi. 1844, timbrel.\n  =tyme=, _see_ =time=.\n  =tymliche=, _adv._ iv. 3163.\n  =Typhon=, v. 798 ff.\n  =Tyr=, viii. 375 ff.\n  =tyrannye=, _see_ =tirannie=.\n  =umbreide=, _v.a._ v. 5034, reproach.\n  =unable=, _a._ vii. 585, 3275, useless, incapable.\n  =unaffiled=, _a._ i. 2287, untrained.\n  =unansuerd=, _a._ ii. 2706.\n  =unaperceived=, _a._ v. 6271,\n    =unaparceived=, v. 7147*.\n  =unaquit=, _a._ ii. 3332, unrewarded.\n  =unarraied=, _a._ vii. 2659, in disorder.\n  =unavised=, _a. or adv._ i. 2701, iii. 1097, iv. 1241, unwise,\n        unwisely.\n  =unbegunne=, _a._ viii. 1, without beginning.\n  =unbehovely=, _a._ vii. 1134, viii. 2884, unprofitable, unfit.\n  =unbende=, _v.a.pret._ i. 1967, unbent.\n  =unbesein=, _a._ viii. 153, devoid.\n  =unbinde=, _v.a._ viii. 2812,\n  =unbuxom=, _a._ i. 1255, 1272, disobedient.\n  =unbuxomly=, =unbuxomliche=, _adv._ i. 1368, vii. 3569, rebelliously.\n  =unbuxomnesse=, _s._ i. 1394, disobedience.\n  =unchaste=, _see_ =thunchaste=.\n  =unclene=, _a._ ii. 575, unclean.\n  =unclennesse=, _s._ vii. 474.\n  =unclose=, _v.a._ v. 2376, open.\n  =unclothe=, _v.refl._ v. 3494.\n  =uncoupled=, _v.a.pp._ i. 2298.\n  =undefendid=, _a._ PP. 223, not forbidden.\n    _pret._ =underfing=, v. 7182*, pp.\n    (=undirfongen=, PP. 264), receive, accept.\n  =undergete=, _v.pp._ ii. 1133, come under.\n  =undernethe=, _prep._ ii. 2933;\n  =undersette=, _v.a._ v. 2157, support.\n    _pret._ =understod=, i. 1798,\n    (=undirstod=, PP. 150),\n    _pret. subj._ =understode=, P. 460, i. 2774,\n    _imperat._ =understond=, i. 1882, ii. 3132,\n    _pp._ =understonde=, P. 34*.\n  =understondinge=, _s._ iii. 1950, vi. 972, understanding, significance.\n    (=undirtake=, PP. 159),\n    _pret._ =undertok=, v. 2130,\n    (=undirtok=, viii. 3107),\n    _pp._ =undertake=, P. 241, i. 1108, undertake, take in hand, declare.\n    _imperat._ =undo=, ii. 2483,\n  =undoinge=, _s._ vii. 4099.\n    =unnethes=, vii. 5033, hardly.\n  =ungentilesce=, _s._ iv. 845.\n    =ungoodlich=, v. 6293;\n    _superl. def._ =ungoodlieste=, iii. 422.\n  =unhappely=, _adv._ i. 376.\n  =unhappi=, _a._ ii. 2280, iii. 1390, v. 5685, unfortunate, ill-omened.\n  =unholpe=, _a._ v. 1862, unhelped.\n  =unhorsed=, _v.a.pp._ iii. 2658.\n  =universiel=, =universal=, _a._ vi. 2261, vii. 215.\n  =unjoynted=, _v.a.pp._ iv. 274.\n  =unkemd=, vii. 5023, uncombed.\n  =unkendeli=, _a._ ii. 3124, unnatural:\n    _cp._ =unkindeliche=.\n    =unkist=, iv. 2712, unkissed.\n    =thunkinde=, viii. 222, unnatural, ungrateful.\n  =unkinde=, _s._ viii. 222.\n  =unkindeliche=, _adv._ iii. 375, 2066,\n    =unkindely=, iii. 2065, viii. 2005, 2558, unnaturally, unkindly.\n  =unkindenesse=, _s._ v. 5141.\n  =unkist=, _see_ =unkest=.\n        unequal, unlike, superior.\n  =unliered=, =unlered=, _a._ P. 233, iv. 611, untaught.\n  =unloke=, _v.a.pp._ P. 654, iii. 425, viii. 424, unlocked.\n  =unlust=, _s._ viii. 481, sorrow.\n  =unlusti=, _a._ ii. 1308, unhappy.\n  =unmerciable=, _a._ iii. 216, unmerciful.\n        unequalled, unworthy, far apart:\n    _adv._ v. 2140, beyond comparison.\n  =unmyhti=, _a._ v. 1502, unable.\n  =unpeysed=, _a._ P. 64*, unweighed.\n  =unpike=, _v.a._ v. 6509, unfasten.\n  =unpinned=, _pp._ iii. 424, unconfined.\n  =unpitous=, _a._ vii. 3411.\n  =unpitously=, _adv._ viii. 2994*.\n  =unplein=, _a._ i. 1058, dishonest.\n  =unpreised=, _a._ ii. 2078.\n  =unprisone=, _v.a._ vii. 3293, free from prison.\n  =unprofitable=, _a._ ii. 3108.\n  =unpurse=, _v.a._ v. 558, take from the purse.\n  =unresonable=, _a._ v. 761, viii. 2932.\n  =unrihte=, _v.a._ ii. 506, v. 6744, set wrong, undo.\n  =unrihtwisnesse=, _s._ vii. 4724, 5270.\n  =unsauhte=, _a.(pl.)_, vii. 2034, out of accord.\n  =unschette=, _v.n._ iv. 2997, vii. 4968, open.\n  =unsein=, _a._ v. 3572, unseen.\n  =unsemlieste=, _see_ =thunsemlieste=.\n  =unserved=, _a._ iii. 2277.\n  =unsittende=, _a._ vii. 1736, unfitting.\n  =unskilfully=, _adv._ vii. 4757, unjustly.\n  =unsofte=, _a._ iii. 123.\n  =unsowed=, _v.a.pp._ viii. 1183.\n  =unsped=, _a._ viii. 532, without success.\n  =unstoken=, _pp._ v. 34, opened.\n  =untame=, _a._ iii. 245, wild.\n  =unteid=, _a._ iii. 830, iv. 3462, vi. 598, unrestrained, wandering.\n  =unthewed=, _a._ i. 3040, wrongly disposed.\n  =unthryve=, _v.n._ v. 2508, be unprosperous.\n  =untome= (= unto me), iii. 99.\n  =untoward=, _prep._ iv. 559, v. 2622, towards.\n  =untreuly=, =untrewly=, _adv._ v. 5814, vii. 5239,\n    =untrewely=, v. 6976.\n  =untrist=, =untrust=, _s._ v. 585, 717, mistrust.\n  =untrusse=, _v.a._ v. 4988, unload.\n  =unwaked=, _a._ vii. 4966, asleep.\n    _pl._ =unware=, P. 393, ignorant, careless, unknown.\n  =unwarli=, _adv._ vii. 4784.\n  =unwelde=, _a._ iii. 989, vii. 1855, unmanageable, helpless.\n  =unwerred=, _a._ iii. 2317, free from war.\n  =unwis=, _see_ =unwys=.\n  =unworschipe=, _s._ vii. 2130, dishonour.\n  =unworthely=, _adv._ vii. 2479.\n  =updrawe=, _v.a.pp._ ii. 794, v. 3313, viii. 599, brought up,\n        drawn up.\n  =uphield=, _v.a.pret._ i. 985.\n    =uplifte=, i. 198, lifted up;\n    _v.n._ uplefte, P. 696, was raised.\n    =hier upon=, v. 7206*: on, upon, into, with regard to, by reason of.\n  =uprihtes=, =upryhtes=, _adv._ P. 940, i. 2918, iii. 2634.\n  =upriste=, _s._ i. 2198, rising.\n  =upset=, _v.a.pp._ v. 2316, set up,\n    =upsete=, viii. 244, overthrown.\n    (_pp._ =usid=, viii. 2964), use, practise;\n  =vailable=, _a._ vii. 1526, 3176, PP. 142, serviceable.\n  =vailant=, _a._ iv. 1633, valiant.\n  =vaile=, _v.n._ vii. 144, profit.\n  =Valentinian=, v. 6398.\n  =Valerie=, =Valeire=, v. 6360, vii. 3181.\n  =vanyssht=, _v.n.pp._ v. 3959.\n  =vasselage=, _s._ v. 902, 6435*, prowess.\n  =Vegecius=, v. 885.\n  =vegetabilis=, iv. 2535.\n  =veneison=, _s._ iv. 1996, game (in hunting).\n  =Venenas=, vii. 1393.\n  =venerie=, _s._ v. 1262, hunting.\n  =vengable=, _a._ iv. 3510, apt to take vengeance.\n    (=vengaunce=, viii. 2997*).\n  =vengement=, _s._ i. 1457, viii. 220, vengeance.\n  =Verconius=, iv. 2433.\n  =vernage=, _s._ vi. 218, (a kind of wine).\n  =verrailiche=, =verraily=, _adv._ i. 904, vi. 116, 866.\n  =vers=, _s._ vi. 70, order.\n  =vertue=, _v.refl._ iii. 2766, endeavour.\n  =vertules=, _a._ vii. 1319, without virtue.\n        powerful.\n  =vicious=, _a._ vii. 792.\n    _pl._ =vileins=, P. 738, worthless, cowardly:\n    _subst._ iii. 1244, iv. 2300, vii. 3062, boor, commoner.\n        worthlessness, unworthy deed.\n  =vinour=, _s._ vii. 1875, vine-grower.\n  =Virginius=, vii. 5136.\n        face, appearance, pretext.\n  =vitaile=, _v.a._ ii. 711, 1031, victual.\n  =Vitellus=, =Vitelle=, vi. 538, 563.\n        empty, drive away.\n  =voisdie=, _s._ vii. 3739, cunning.\n  =voluptuosite=, _s._ viii. 156.\n  =vouche=, _v.a._ iii. 486, iv. 668, affirm.\n  =wacche=, _v.n._ ii. 110, watch.\n  =wacche=, =wachche=, _s._ iv. 2808, v. 2241, watch.\n  =waileway=, _interj._ viii. 327.\n    _pp._ =waisshen=, i. 2846; wash.\n        wait, keep watch;\n    _v.a._ v. 7112, PP. 204, watch for, attend to.\n    _pret._ =wok=, i. 914, ii. 1349, wake, stay awake.\n  =wal=, _see_ =wall=.\n  =wanhope=, _s._ iii. 281, iv. 3397, despair.\n  =wantounly=, _adv._ iv. 1017.\n    =be war=, ii. 1606, v. 7838, aware, careful.\n  =war=, _v.n. and refl. imperat._ =war thee wel=, iii. 968, v. 7606,\n    =war hem wel=, iii. 1113,\n  =warant=, _s._ i. 1695, ii. 1237, v. 1924, security, warrant.\n    _pl._ =wardes=, v. 1868, wards (of a key).\n  =warisoun (-on)=, _s._ i. 671, 3349, property.\n        inform.\n  =warnynge=, _s._ viii. 581.\n  =was=, _as subst._ viii. 2435.\n  =wast=, _a._ P. 839, v. 7816, desolate, wasted.\n    =water stronde=, i. 1169,\n    =water Nimphes=, v. 1182,\n    =water spoute=, vii. 1193.\n  =watergates=, _s.pl._ iii. 689, 987.\n  =waterpot=, _s._ iii. 673.\n  =way=, _see_ =weie=.\n  =wayten=, _see_ =waite=.\n  =weddinge=, _s._ vii. 5326.\n  =weene=, _s._ iv. 2595, expectation.\n  =weene=, _v._ _see_ =wene=.\n  =weer=, _see_ =wer=.\n    =mi weie=, =his weie= (= away), viii. 1452, PP. 336: way, road,\n  =weile=, _see_ =waile=.\n    =wel a fourtenyht=, iv. 1418,\n        prosperity, happiness.\n  =welcominge=, =welcomyng=, _s._ ii. 671, v. 3813, vi. 1504.\n        manage, rule.\n  =welke=, _v.n._ P. 934, wither;\n    =welle stremes=, vii. 251.\n  =wellwillende=, _a._ iv. 507, well disposed.\n  =welmore=, _adv._ i. 973, iii. 455, 797, much more.\n  =welthe=, P. 95, 787, i. 2495, ii. 1207, prosperity, wealth.\n  =welwillinge=, _s._ iii. 599, 2258, goodwill.\n    _pret._ =wende=, i. 2005, ii. 2289, think, expect, trust;\n    _pret._ =wende=, i. 1187, expect, believe.\n  =wenge=, _see_ =wynge=.\n  =wenynge=, =wenyng=, i. 1946, 1958, 2267, expectation, thought.\n  =wepneles=, _a._ vii. 2850, without arms.\n  =wer=, =weer=, _s._ P. 143, i. 1924, iii. 1148, doubt, difficulty.\n  =werche=, _see_ =worche(n)=.\n    _pp._ =wered (oute)=, P. 870, wear;\n  =were=, _s._ vii. 4813, wearing.\n  =werinesse=, _s._ vii. 3264*.\n  =werke=, _see_ =worche(n)=.\n  =werkmanschipe=, _s._ i. 2541.\n    _v.n._ i. 2622, prevent, refuse.\n  =werre=, _v.a._ iii. 2489, 2537, fight against,\n    _pp._ =werred=, iv. 1805, be engaged in war;\n  =werre=, _see_ =werse=.\n    _as subst._ =the werse=, iii. 587,\n    =for bet, for wers=, iv. 673:\n  =westward=, _adv._ vii. 576.\n    _as subst._ =the wete=, vi. 1271.\n  =wetinge=, _s._ iv. 1109, wetting.\n  =wexe=, _see_ =waxe=.\n  =wey=, _see_ =weie=.\n  =weyhte=, _s._ ii. 341, 1926, iii. 1572, weight, balance.\n    =weive=, iii. 1854, viii. 1288, put aside, refuse, leave, vacate;\n    _v.n._ ii. 3469, iii. 1768, 2509, turn aside, refuse, leave off.\n    =what womman=, i. 1610,\n  =whel=, _see_ =whiel=.\n  =when=, _see_ =whan=, =whenne=.\n  =whenne=, =when=, _interr. adv._ iv. 578, viii. 738, 989,\n    =fro whenne that=, ii. 1147,\n    _conj._ =whenne as evere=, i. 3375,\n    =whenne that=, ii. 1583: whence.\n    =elles where=, ii. 1979, iii. 2079: where.\n  =wher= (2), _interr. adv._,\n  =wherby=, _rel. adv._ v. 4991.\n  =wherinne=, _rel. adv._ iv. 1835.\n    (=whereof=, PP. 17 ff., wher of, viii. 2952 ff.),\n    =wherof that=, i. 541, 1266; of which, whence.\n  =wherto=, _rel. adv._ iii. 254.\n  =wherupon=, _rel. adv._ i. 12, v. 268,\n  =wherwith=, _rel. adv._ v. 2618.\n  =whether=, _a._ ii. 1725, iii. 1733, iv. 1741, which (of the two),\n        which ever.\n  =whether=, _conj._,\n    =whi ne were it= (a wish), iv. 2855;\n    =which that=, i. 94,\n  =whider=, _interr. adv._ iv. 578, 3446, whither.\n  =whiderward=, _interr. adv._ vii. 777.\n    =al the while= (_as conj._), iii. 2530,\n    =the whyle=, iv. 1565, (meanwhile): short time, time, leisure.\n  =whiles=, =whyles=, _see_ =therwhile=.\n    =who so that=, v. 50,\n  =why=, _see_ =whi=.\n  =wicchecraft=, _s._ vi. 1288.\n    =wikke=, viii. 3025, bad:\n  =wickedly=, _adv._ i. 959.\n  =wickednesse=, =wikkidnesse=, _s._ vii. 4723, 5060.\n  =wide=, _see_ =wyde=.\n  =wiel=, _see_ =wel=.\n    =weerdes=, (_pl._) iv. 2765, destiny.\n  =wifles=, _a._ i. 1411, viii. 1760, without wife.\n  =wihssinge=, _s._ iii. 1174, wishing.\n    =wight=, i. 3011, person, creature.\n  =wikkid=, =wikkidnesse=, _see_ =wicked=, &c.\n    =wyldernesse=, vii. 3216*.\n  =wile=, _see_ =wyle=.\n    (=wil=, P. 72*, viii. 3037*), will, pleasure, wilfulness.\n  =wind=, _see_ =wynd=.\n  =winge=, _see_ =wynge=.\n  =winke=, =wynke=, _v.n._ i. 384, v. 1842, close the eye.\n  =winne=, _see_ =wynne=.\n  =winnynge=, _s._ iii. 2284.\n  =wirche=, _see_ =worche(n)=.\n  =wis=, _see_ =wys=.\n    =wyse=, P. 8, manner.\n  =wisemen=, _see_ =wysman=.\n  =wisly=, _see_ =wysly=.\n  =wiss=, _adv._, =als so wiss=, v. 3487,\n    =als so wiss ... as=, v. 4444, surely.\n    _pret._ =wisshide=, i. 120.\n  =wist=, _see_ =wite=.\n    _pl._ =wittes=, P. 81, i. 296, mind, reason, wits, senses.\n    =wiste=, viii. 37,\n    _imperat._ =wite=, i. 2450, know:\n    =forth with=, _see_ =forth=.\n    =with al=, i. 3421, therewith, moreover.\n  =withdrawe=, _v.a. and refl._ i. 2224,\n    _pret._ =withdrowh=, =withdrouh=, i. 930, iii. 2673, v. 6268,\n    _imperat._ =withdrawgh=, =withdrawh=, iv. 3220, v. 7738;\n        (in service).\n    =withinnen=, viii. 959;\n    (=withynne=, viii. 3081).\n    (=with outen=, =with oute=, viii. 2951, 3089*), without:\n        outwardly, without.\n  =withsein=, =withseie=, _v.a._ iii. 978, 2166,\n    _3 s.pres._ =withseith=, ii. 2806,\n    =withseid=, iii. 1838, oppose, say in opposition.\n  =withset=, _v.a.pp._ ii. 2335, hindered.\n    _pret._ =withstod=, ii. 2973,\n    _pp._ =withstonde=, i. 91;\n    =noght withstondende=, v. 1611,\n  =witles=, _a._ vi. 163, 567, senseless.\n        evidence, witness.\n  =witnesse=, _v.a.n._ ii. 3095, v. 2864, vii. 4821, bear testimony (to).\n    _genit._ =wodes=, iv. 1308, wood.\n  =wode=, _v.n._ iii. 86, rage.\n  =wodemayde=, _s._ v. 6237, wood-maiden.\n  =wodesschawe=, _s._ v. 6324, wood.\n    _sup._ =the wofulleste=, vii. 5017.\n    _pp._ =wold=, iv. 248; will, would (_as auxil._):\n  =woldes=, _as subst. pl._ vi. 923.\n  =wollesak=, _s._ i. 1692, sack of wool.\n        v. 533, woman\u2019s nature, womanliness.\n  =wommanlich=, =wommanly=, _a._ i. 2757, vii. 4879.\n  =wommanysshe=, =wommannysshe=, =wommanisshe=, _a._ i. 495, 913,\n    =wommannysch=, =womannyssh=, i. 1530, vii. 4321, womanly, effeminate.\n  =wones=, _s.pl._ iv. 2217, v. 210, vii. 4116, viii. 612, possession.\n    (=wroughte=, viii. 3002),\n  =worde=, _v.n._ iii. 742, dispute.\n    =worldes deth=, i. 2213,\n    =a worldes womman=, v. 5755: world, fortune.\n  =worldesriche=, _s._ iii. 2587, v. 87.\n  =worschipe=, _v.a._ P. 105, v. 1272, honour, worship.\n  =worschipful=, _a._ ii. 662.\n  =worse=, =worst=, _see_ =werse=, =werste=.\n  =wortes=, _s.pl._ vii. 2297, herbs.\n  =worthe=, _v.n._ vi. 279, become,\n    _sup._ =the worthieste=, i. 1432, vi. 1600.\n    _pp._ =wounded=, viii. 2818.\n  =wower=, _s._ ii. 52, wooer.\n  =wrastle=, _v.n._ viii. 2240 f.\n  =wrathful=, _a._ vii. 411.\n  =wrathfulli=, _adv._ v. 7202.\n    =wrathe=, iii. 21.\n  =wraththe(n)=, _v.n. and refl._ iii. 385, 401,\n    _pret._ =wroth=, viii. 1692, be angry.\n    =wreeche=, iii. 2147, vengeance.\n    =wreke=, ii. 186, v. 5869, avenge, satisfy.\n  =wrieche=, _see_ =wreche=.\n  =write=, _see_ =wryte=.\n  =writhe=, _v.a.pp._ vii. 5341, twisted.\n  =writinge=, _see_ =wrytinge=.\n  =wroghte=, =wroght=, _see_ =worchen=.\n    =with wrong= (= wrongly), vi. 2320.\n    _pret. subj._ =write=, P. 41,\n    =writinges= (_pl._), i. 8.\n  =wulle=, _see_ =wolle=.\n  =wurse=, _see_ =werse=.\n    =wyde where=, iii. 1019, viii. 1460.\n  =wydewhere=, _adv._ vii. 3456, far and wide:\n    _see_ =wyde=.\n  =wyht=, _see_ =wiht=.\n  =wyhte=, _a.pl._ viii. 681, nimble.\n  =wylde=, _see_ =wilde=.\n    =wiles=, (_pl._) i. 2588, cunning, wile.\n  =wynddrive=, _pp._ vi. 1423, driven by wind.\n  =wyndrunke=, _a._ vi. 547, drunk with wine.\n    =wenges=, viii. 2655.\n  =wynke=, _see_ =winke=.\n    _pret. subj._ =wonne=, iv. 2782,\n    =wunne=, vi. 2092, win, get, make, gain;\n    _v.n._ =winne (awey)=, v. 352, get (away).\n    _genit._ =wyntres=, v. 5959,\n    _as subst. sing._ =the wise=, ii. 3248,\n    _superl._ =the wiseste= (_as subst._), P. 666, i. 1097: wise.\n  =wyse=, _s._ _see_ =wise=.\n    _genit._ =wisemennes=, PP. 94.\n    (=wite=, P. 59*), blame, censure.\n  =wyte=, _v.a._ ii. 1844, charge;\n    (=to wite=, viii. 3013*), to be blamed.\n  =wyve=, =wyves=, _s._ _see_ =wif=.\n  =ybore=, _see_ =bere=.\n  =Ychonithon=, vii. 1453.\n  =ydeliche=, _adv._ iv. 1197, idly.\n  =ydelschipe=, =idelschipe=, _s._ iv. 1729, 2329, vii. 4390.\n  =Ydoine=, vi. 879.\n  =Ydomeneux=, iii. 1949.\n  =ydriades=, vii. 835, (name of a stone).\n  =ydromance=, _s._ vi. 1297, divination by water.\n  =ydropesie=, _s._ v. 250, dropsy.\n  =\u00ffe=, _see_ =yhe=.\n    _pret. pl._ =yolde=, viii. 1265,\n    _pp._ =yolde=, iv. 2125, v. 5648, vii. 4639, render, surrender,\n  =yeme (\u021d)=, _v.a._ v. 6611, take care of.\n    =yer (yeer) to yere=, =yer to yeere=, i. 342, ii. 239, v. 1242,\n    =yer be yere=, ii. 20,\n    =yeeres dai=, v. 1311: year.\n  =yerd (\u021d)=, _s._ iv. 870, courtyard.\n  =yeve (\u021d)=, _see_ =yive(n)=.\n    =bryht yhed=, vii. 1857, bright eyed (man).\n  =yhte=, _s._ v. 7307, possession.\n    =god I yive a yifte=, iv. 1114, I vow to God,\n        (_not specially after a negative_).\n    =for the time yit=, &c., vi. 311, 893: yet, as yet, moreover.\n    =thyle=, v. 1071, island.\n  =ylem=, _s._ vii. 216 ff., first substance.\n  =ymaginynge=, _s._ vii. 3312.\n    _subst._ =ynogh=, =ynow=, v. 84, 2485: enough.\n        vii. 2100, sufficiently.\n    _sup._ =the yongest=, i. 3133.\n  =Ypocras=, vi. 1409.\n  =ypocrisie=, =ipocrisie=, _s._ i. 585, 635, 1034, 1079, hypocrisy.\n  =ypocrite=, _s._ i. 591 ff.\n  =Ypolitus=, v. 967.\n  =yren=, _see_ =iren=.\n  =Ytalie=, ii. 591.\n  =Ytaspis=, vii. 1785.\n  =yvor=, _s._ iv. 383, ivory.\n  =yvy (lef)=, _s._ iv. 586, ivy (leaf).\n    =iwiss=, i. 1226, certainly.\n  =Zelpha=, viii. 131.\n  =Zorobabel=, vii. 1802 ff.\n  =abaissht=, iv. 1330.\n  =abeche=, vi. 709.\n  =accidence=, ii. 3210.\n  =Achelons=, iv. 2045.\n  =aftercast=, iv. 904.\n  Alanus de Insulis, viii. 2341.\n  Albertus Magnus, v. 6498:\n    see also _Speculum Astronomiae_.\n  alchemy, terms of, iv. 2462 ff.\n  Alexander, _Historia de Preliis_, v. 1453, 1571, 2543, vi. 1789 ff.,\n    Romance of, vi. 1789 ff.,\n    see also _Roman de toute Chevalerie_.\n  Alfraganus, vii. 1461.\n  =algorisme=, vii. 155.\n  Almagest, vii. 983, 1449.\n  \u2018along on,\u2019 iv. 624.\n  Andreas Capellanus, iv. 1245.\n  Antoninus Pius, vii. 4181.\n  Apollonius of Tyre, _Historia_, viii. 271-1681.\n  =appende=, vii. 978.\n  =applied=, i. 577.\n  archdeacon\u2019s court, P. 407.\n  article, use of, P. 72.\n  \u2018as to,\u2019 \u2018as forto,\u2019 i. 713.\n  asp, i. 463 (with _Addenda_).\n  =assub=, vii. 334.\n  =asterte=, iii. 626.\n  =astraied=, vii. 2660.\n  Avian\u2019s Fables as authority, ii. 291.\n  Avicen, iv. 2610.\n  _Ayenbite of Inwyt_, vi. 785.\n  _Babio_ (comedy), v. 4808.\n  =baillie=, P. 220.\n  =balke=, iii. 515.\n  Barbour\u2019s _Bruce_, viii. 1393.\n  _Barlaam et Josaphat_, i. 2021, v. 729 ff., 2273.\n  =believe=, viii. 2500.\n  Beno\u00eet de Sainte-More as authority, i. 483, 1077, iii. 973 ff.,\n  =beseie=, =besein=, viii. 1617.\n  =beteche=, vi. 2411.\n  =bidde=, =biede=, =bede=, v. 4455.\n  =blanche fievere=, vi. 239.\n  Boethius quoted, P. 567, false reference, ii. 261.\n  Bohemian fashions, viii. 2470.\n  Boniface VIII, legend of, ii. 2803.\n  =bot= (= beyond), vii. 694.\n  Bromyard, _Summa Praedicantium_, ii. 83, vii. 2355.\n  Brunetto Latini as authority, P. 745 (_Addenda_), i. 463 (_Addenda_),\n  =brygantaille=, P. 212.\n  Burley, _De Vita Philosophorum_, iii. 1201.\n  Caecilius Balbus quoted as Seneca, v. 7736.\n  Callisthenes, vi. 2274.\n  Canahim, vii. 566.\n  capital letters, use of, iii. 1158, iv. 1285, viii. 1285.\n  Capitolinus, vii. 4181.\n  Caracalla, vii. 4574.\n  Catiline, debate on the conspiracy, vii. 1595 ff.\n  =champartie=, iii. 1173.\n  \u2018chase\u2019 at tennis, PP. 295.\n  _Chaunces of the Dyse_, iv. 2792.\n  cherry fair (or feast), P. 454, vi. 891.\n  =cheste=, iii. 417.\n  Cicero (Cithero), not identified with Tullius, iv. 2648, vii. 1595.\n  Civile, ii. 83.\n  \u2018coat for the hood,\u2019 v. 4787, 7716.\n  Colchos, Isle of, v. 3509.\n  Comestor, Petrus, iv. 647, vii. 3417.\n  \u2018common voice,\u2019 P. 122.\n  conjunctions, position of, P. 155.\n  =conscience=, i. 595.\n  consecutive clauses, i. 492.\n  =contenance=, i. 698.\n  =contretaile=, viii. 3102*.\n  \u2018cope (coupe) of hevene,\u2019 vii. 534.\n  \u2018cross and pile,\u2019 ii. 390.\n  \u2018curry favel,\u2019 i. _Lat. Verses_, x. 5.\n  =Daaly=, vii. 351.\n  definite form of adjectives, P. 221, ii. 2341, vii. 4245,\n    before proper names, P. 139.\n  demonstrative for definite article, P. 900, ii. 317.\n  =descryve=, vi. 1110.\n  =deserve=, PP. 278.\n  digressions, v. 729.\n  Dindymus, Didymus, iv. 2641.\n  \u2018doute,\u2019 \u2018hem stant no doute,\u2019 ii. 2124.\n  elision before \u2018have,\u2019 i. 2398.\n  elision never prevented by caesura, PP. 356.\n  elision-apocope, P. 683, vi. 2062, viii. 2165.\n  =enbrace=, i. 431.\n  _Epistola Valerii ad Rufinum_, v. 6398.\n  erasures in Fairfax MS., i. 2713, ii. 594, iii. 2346, iv. 1245\n  errors of original copyists, i. 2410, ii. 833, 1020, 1778, 2537,\n  \u2018-eth\u2019 termination of plural verb, vii. 536.\n  Etna, fire of, P. 329, ii. 20.\n  \u2018evel\u2019 in the metre, v. 519.\n  \u2018exaltation\u2019 of planets, vii. 1085 ff.\n  =exponde=, P. 823.\n  \u2018fall\u2019 of planets, vii. 1135 ff.\n  fatalism of Gower, i. 1714, iii. 352, vi. 995.\n  feminine forms of substantives, i. 1006,\n  =ferke=, viii. 603.\n  =fieldwode=, v. 4039.\n  \u2018for an ende,\u2019 viii. 1219.\n  \u2018for pure abaissht,\u2019 \u2018for wroth,\u2019 &c., iv. 1330, vi. 1696.\n  =forebode=, v. 6053.\n  \u2018forwhy and,\u2019 ii. 2025.\n  French plural adjective, P. 738,\n  Froissart, iv. 3438, viii. 2450.\n  Fulgentius as authority, v. 363, 1520, vii. 853.\n  Galahot, viii. 2505.\n  Garland, _see_ Hortulanus.\n  genitive for adjective, v. 3533, viii. 1374.\n    cp. _Vox Clamantis_, iv. 587 ff.\n  \u2018gentilesse,\u2019 iv. 2200.\n  geomancy, vi. 1295.\n    not used by Gower, vii. 2061.\n  _Geta_ of Vitalis Blesensis, ii. 2459 (_Addenda_).\n  \u2018goddeshalf,\u2019 v. 4452.\n  Godfrey of Viterbo as authority, i. 2459, iv. 647, 2396 ff.,\n  gold laid on the book, v. 558.\n  =grisel=, viii. 2407.\n  Grosteste, legend of, iv. 234.\n  Guido di Colonna (_or_ delle Colonne), iii. 2639;\n  \u2018had\u2019 for \u2018hadde,\u2019 i. 2569.\n  \u2018hadde I wist,\u2019 iv. 305.\n  Hampole referred to, viii. 2833.\n  Hegesippus as authority, i. 761, 940.\n  =heraldie=, ii. 399.\n  Hermes (Trismegistus), iv. 2410, 2606,\n    as authority, vii. 1281 ff.\n  \u2018heved\u2019 in the metre, i. 1536.\n  =hevenly=, =hevenely=, v. 774.\n  \u2018hire\u2019 in the metre, i. 367.\n  Homer, vi. 330.\n  Horace, false references to, vi. 1513, vii. 3581.\n  horses of the sun, vii. 853.\n  Hortulanus, iv. 2533, 2609.\n  \u2018houses\u2019 in astrology, vii. 991 ff.\n  Hugh of Fleury, viii. 2573.\n  \u2018if,\u2019 interrogative, ii. 11.\n  imperative, 2nd pers. for 3rd, P. 550, viii. 1128,\n  incest, iii. 172, viii. 158.\n  infinitive (Latin) as noun, P. _Lat. Verses_, iv. 4.\n  =intelligences=, vii. 26.\n  =intersticion=, vii. 283.\n  inverted order, i. 833, ii. 2642.\n  =jeupartie=, iii. 1173, vii. 3217.\n  Joachim (Abbot), ii. 3056.\n  John, \u2018Seint John to borwe,\u2019 v. 3416.\n  =joutes=, vii. 2279.\n  Justinian II, vii. 3267.\n  Juvenal quoted, vii. 3581.\n  =Langharet=, ii. 2995.\n  lapwing, v. 6041.\n  Latini, _see_ Brunetto Latini.\n  _Lay d\u2019Aristote_, viii. 2705.\n  _Legenda Aurea_, ii. 3187 ff.\n  \u2018leng the lasse,\u2019 viii. 2055.\n  letters of request, P. 207.\n  Lombards, ii. 2098.\n  =maintenue=, viii. 3012.\n  Malebouche, ii. 389.\n  \u2018in manere,\u2019 vii. 2132.\n  Matthew Paris, v. 4937.\n  Methodius as authority, viii. 48, 62.\n  microcosm, P. 947.\n  =miht=, =mihte=, iii. 1356.\n  =mistime=, iii. 2458, vi. 4.\n  Morien, iv. 2609.\n  =moste=, viii. 395.\n  =mote=, viii. 640.\n  \u2018Namplus,\u2019 \u2018Nauplus,\u2019 iii. 1002.\n  =natheles=, i. 21, vii. 979.\n  \u2018nedle and ston,\u2019 vi. 1422.\n  \u2018Nonarcigne,\u2019 v. 1009.\n  Norwich, bishop of, P. 268.\n  Octovien, gold of, v. 4731.\n  \u2018offering,\u2019 v. 7140.\n  omission of pronoun subject, P. 676, i. 1895, vi. 34;\n    of relative, i. 10;\n    of negative, ii. 2423, iii. 78.\n  \u2018on the ferste,\u2019 &c., iv. 2606.\n  \u2018onwrong,\u2019 P. 65*.\n  \u2018Orbis,\u2019 vii. 611.\n  _Ormulum_, viii. 2833.\n  =other=, =othre=, i. 116.\n  =outwith=, viii. 2833.\n  =overhippe=, v. 2004.\n  \u2018owl on stock,\u2019 iii. 585.\n  _Pantheon_, _see_ Godfrey of Viterbo.\n  paragraphs in the MSS., ii. 2451, v. 1323.\n  participle absolute, ii. 752, 791, 1723.\n  participle for infinitive, i. 3153, iv. 249, 816.\n  participle inflected as predicate, i. 3246.\n  Paulus Diaconus, i. 2459.\n  Paulus Langius, ii. 2803.\n  peace with France, P. 162.\n  \u2018peace with honour,\u2019 PP. 157.\n  peacock, v. 6498.\n  \u2018peire of bedes,\u2019 viii. 2904.\n  _Pericles, Prince of Tyre_, viii. 271, 1534.\n  =pernable=, viii. 2931.\n  _Physics_ of Aristotle, vi. 663.\n  \u2018pillars of Hercules,\u2019 iv. 2054.\n  =plight=, vii. 4228.\n  \u2018positive law,\u2019 P. 247, iii. 172.\n  pronoun subject omitted, P. 676, i. 1895, vi. 34.\n  Proteus, v. 3082.\n  =provende=, P. 210.\n  =queinte=, iv. 2314.\n  Ragman, viii. 2378.\n  relative omitted, i. 10.\n  repetition of line, i. 2106, iii. 352.\n  Richard II, viii. 2991*.\n  riddles, viii. 405, 1681.\n  Rishanger\u2019s Chronicle, ii. 2803.\n  Robert of Geneva, P. 196.\n  _Roman de toute Chevalerie_ as authority, vi. 1789 ff.\n  _Roman des Sept Sages_ as authority, v. 2031, 2643.\n  _Roman de Troie_, _see_ Beno\u00eet de Sainte-More.\n  \u2018Romance of Alexander,\u2019 (English), vi. 1789 ff.\n  Romance of Ydoine and Amadas, vi. 879.\n  =schapthe=, vi. 785.\n  =scomerfare=, viii. 1391.\n  Seneca, vii. 2061,\n    false references to, ii. 3095, v. 7736.\n  Silvester, legend of, ii. 3187.\n  Simon Magus, P. 204.\n  \u2018slake a riff,\u2019 viii. 1983.\n  =sojorned=, vi. 1180.\n  =solein=, iv. 448.\n  Sortes, viii. 2718.\n  _Speculum Astronomiae_ as authority, vi. 1306 ff., vii. 1449.\n  _Speculum Stultorum_, v. 4937 ff.\n  \u2018Spertachus,\u2019 vii. 3417 ff.\n  stars, names of, vii. 1281, 1329 ff.\n  Statius as authority, i. 1980, iv. 1968, v. 2961 ff.\n  =stature=, vi. 1524.\n  \u2018stones\u2019 of alchemy, iv. 2533.\n  \u2018strong thing,\u2019 v. 7377.\n  subjunctive in indirect speech. P. 41, i. 532, iii. 708;\n  \u2018Supplication,\u2019 viii. 2217.\n  =supposeth= (_impers._), v. 22.\n  symbolism of Gower, i. 2355, ii. 196, v. 5943.\n  \u2018tale and ende,\u2019 v. 5670.\n  Tantalus, punishment of, v. 363.\n  \u2018testament of love,\u2019 viii. 2955*.\n    \u2018that I ne hadde,\u2019 &c., iv. 1422,\n  Thebith, vi. 1321.\n  =thenken=, =thinken=, i. 2684.\n  Tiberius Constantinus, ii. 590.\n    \u2018to\u2019 after \u2018mai,\u2019 \u2018myhte,\u2019 \u2018mote,\u2019 ii. 510, vii. 437, viii. 640.\n  \u2018he to go,\u2019 viii. 1393.\n  =topseilcole=, viii. 1890.\n  _Tr\u00e9sor_, _see_ Brunetto Latini.\n  Trevisa\u2019s _Polychronicon_, vii. 2194.\n  Trivet as authority, ii. 587.\n  \u2018Troian,\u2019 vii. 3144.\n  =unskilfully=, vii. 4757.\n  _Valerii Epistola ad Rufinum_, v. 6398 f.\n  Valerius, _Res Gestae Alexandri_ vi. 1789 ff.\n  \u2018vernage,\u2019 vi. 218.\n  Virgil, legends of, v. 2031, viii. 2714.\n  _Vita Iohannis Eleemosynarii_, vii. 2416.\n  Walsingham\u2019s Chronicle, iv. 3438.\n  _Weddynge of Sir Gawene_, i. 1407 ff.\n  \u2018what\u2019 (= whatever), P. 69*.\n  \u2018whi ne were it,\u2019 iv. 2855.\n  \u2018whiche\u2019 in the metre, i. 2769.\n  \u2018who that,\u2019 P. 13.\n  William of Malmesbury, v. 4731.\n  \u2018Wit and Will,\u2019 iii. 1158.\n  \u2018yit\u2019 used redundantly, vi. 311, 2418.\n  Zoroaster, vi. 2368.\n                   PRINTED AT THE CLARENDON PRESS\n                     PRINTER TO THE UNIVERSITY", "source_dataset": "gutenberg", "source_dataset_detailed": "gutenberg -  The complete works of John Gower, volume 3\n"},
{"source_document": "", "creation_year": 1388, "culture": " English\n", "content": "GOWER, VOLUME 2 ***\nTranscriber\u2019s Notes\nObvious typographical errors in punctuation have been silently\ncorrected.\nIn particular, these typos were corrected:\n  Page cxxxii - corrected respcet to respect\n  Page 477 - corrected \u201cfeminine from\u201d to \u201cfeminine form\u201d in note 2677.\n  Page 481 - corrected \u201ctoo\u201d to \u201ctwo\u201d in note 390.\n  Footnote 1275 - Added \u201cmargin\u201d to linenote for line 2052\nThe Corrigenda et Addenda have been corrected in place.\nAll other spelling and punctuation remains unchanged.\nItalics are represented thus _italic_, superscripts thus y^n, bold thus\n=bold=.\n  THE COMPLETE WORKS\n  OF\n  JOHN GOWER\n  _G. C. MACAULAY_\n  THE ENGLISH WORKS\n  HENRY FROWDE, M.A.\n  PUBLISHER TO THE UNIVERSITY OF OXFORD\n  [Illustration]\n  LONDON, EDINBURGH, AND NEW YORK\n  [Illustration: MS. FAIRFAX 3, f. 125 v^o. (UPPER PORTION)]\n  THE COMPLETE WORKS\n  OF\n  JOHN GOWER\n  _EDITED FROM THE MANUSCRIPTS\n  WITH INTRODUCTIONS, NOTES, AND GLOSSARIES_\n  BY\n  G. C. MACAULAY, M.A.\n  FORMERLY FELLOW OF TRINITY COLLEGE, CAMBRIDGE\n  THE ENGLISH WORKS\n  (CONFESSIO AMANTIS, PROL.--LIB. V. 1970)\n  \u2018O gentile Engleterre, a toi j\u2019escrits.\u2019\n  Oxford\n  AT THE CLARENDON PRESS\n  Oxford\n  PRINTED AT THE CLARENDON PRESS\n  BY HORACE HART, M.A.\n  PRINTER TO THE UNIVERSITY\nPREFATORY NOTE\nThe circumstances under which this edition was undertaken have already\nbeen stated in the Preface to the volume containing the French Works,\nwhere mention is also made of the editor\u2019s obligations to many\nlibrarians and private owners of manuscripts.\nAt present it need only be said that the editor has become more and\nmore convinced, as his work went on, of the value and authentic\ncharacter of the text given by the Fairfax MS. of the _Confessio\nAmantis_, which as proceeding directly from the author, though not\nwritten by his hand, may claim the highest rank as an authority for his\nlanguage.\nIt is hoped that the list of errata, the result chiefly of a revision\nmade during the formation of the Glossary, may be taken to indicate not\nso much the carelessness of the editor, as his desire to be absolutely\naccurate in the reproduction of this interesting text.\nThe analysis of the _Confessio Amantis_ which is printed in the\nIntroduction, was undertaken chiefly at the suggestion of Dr.\nFurnivall. With reference to this it may be observed that in places\nwhere the author is following well-known sources, the summaries are\nintentionally briefer, and in the case of some of the Biblical stories\na reference to the original has been thought sufficient.\n  OXFORD, 1901.\nCONTENTS\n  INTRODUCTION               vii\n  CONFESSIO AMANTIS:--\nINTRODUCTION\nThe _Confessio Amantis_ has been the subject both of exaggerated\npraise and of undue depreciation. It was the fashion of the fifteenth\nand sixteenth centuries to set Gower side by side with Chaucer, and\nto represent them as the twin stars of the new English poetry, a view\nwhich, however it may be justified by consideration of their language\nand literary tendencies, seems to imply a very uncritical estimate of\ntheir comparative importance. Some of these references are collected\nbelow, and they serve to indicate in a general way that the author had\na great literary reputation and that his book was very popular, the\nlatter being a conclusion which is sufficiently vouched for also by the\nlarge number of manuscripts which existed, and by the three printed\neditions. We shall confine ourselves here to drawing attention to a few\nfacts of special significance.\nIn the first place the _Confessio Amantis_ is the earliest English\nbook which made its way beyond the limits of its own language. There\nexists a Spanish translation, dating apparently from the very beginning\nof the fifteenth century, in which reference is made also to a\nPortuguese version, not known to be now in existence, on which perhaps\nthe Castilian was based. This double translation into contemporary\nlanguages of the Continent must denote that the writer\u2019s fame was not\nmerely insular in his life-time.\nSecondly, with regard to the position of this book in the sixteenth\ncentury, the expressions used by Berthelette seem to me to imply\nsomething more than a mere formal tribute. This printer, who is\nespecially distinguished by his interest in language, in the preface\nto his edition of the _Confessio Amantis_ most warmly sets forth his\nauthor as a model of pure English, contrasting his native simplicity\nwith the extravagant affectations of style and language which were then\nin fashion. In fact, when we compare the style of Gower in writing\nof love with that which we find in some of the books which were at\nthat time issuing from the press, we cannot help feeling that the\nrecommendation was justified.\nAgain, nearly a century later a somewhat striking testimony to the\nposition of Gower as a standard author is afforded by Ben Jonson\u2019s\n_English Grammar_. The syntax contains about a hundred and thirty\nillustrative quotations, and of these about thirty are from Gower.\nChaucer is cited twenty-five times, Lydgate and Sir Thomas More each\nabout fourteen, the other chief authorities being Norton, Jewel, Fox,\nSir John Cheke and the English Bible.\nFinally, our author\u2019s popularity and established position as a\nstory-teller is decisively vouched for by the partly Shakesperian\nplay of _Pericles_. Plots of plays were usually borrowed without\nacknowledgement; but here, a plot being taken from the _Confessio\nAmantis_, the opportunity is seized of bringing Gower himself on the\nstage to act as Prologue to four out of the five acts, speaking in the\nmeasure of his own octosyllabic couplet,\n  \u2018To sing a song that old was sung\n  From ashes ancient Gower is come,\u2019 &c.\nThe book was so well known and the author so well established in\nreputation, that a play evidently gained credit by connecting itself\nwith his name.\n    The following are the principal references to Gower in the\n    fifteenth and sixteenth centuries. The author of _The King\u2019s\n    Quair_ dedicates his poem to the memory (or rather to the\n    poems) of his masters Gower and Chaucer. Hoccleve calls him \u2018my\n    maister Gower,\u2019\n  \u2018Whos vertu I am insufficient\n  For to descrive.\u2019\n    John Walton of Osney, the metrical translator of Boethius,\n    writes,\n  \u2018To Chaucer, that is flour of rhethorique\n  In english tonge and excellent poete,\n  This wot I wel, no thing may I do like,\n  Though so that I of makinge entermete;\n  And Gower, that so craftely doth trete\n  As in his book<es> of moralite,\n  Though I to hem in makinge am unmete,\n  Yit moste I schewe it forth that is in me.\u2019\n     Bokenham in his _Lives of the Saints_ repeatedly speaks of\n    Gower, Chaucer and Lydgate, the last of whom was then still\n    living, as the three great lights of English literature. Caxton\n    printed the _Confessio Amantis_ in 1483, and it seems to have\n    been one of the most popular productions of his press.\n    In the sixteenth century Gower appears by the side of Chaucer\n    in Dunbar\u2019s _Lament for the Makaris_ and in Lindsay\u2019s poems.\n    Hawes in the _Pastime of Pleasure_ classes him with Chaucer and\n    his beloved Lydgate, and Skelton introduces him as first in\n    order of time among the English poets who are mentioned in the\n    _Garland of Laurel_,\n  \u2018I saw Gower that first garnysshed our Englysshe rude,\n  And maister Chaucer,\u2019 &c.,\n    a testimony which is not quite consistent with that in the\n    _Lament for Philip Sparow_,\n  \u2018Gower\u2019s Englysh is old\n  And of no value is told,\n  His mater is worth gold\n  And worthy to be enrold.\u2019\n    Barclay in the Preface of his _Mirour of Good Manners_ (printed\n    1516) states that he has been desired by his \u2018Master,\u2019 Sir\n    Giles Alington, to abridge and amend the _Confessio Amantis_,\n    but has declined the task, chiefly on moral grounds. The work\n    he says would not be suitable to his age and order (he was a\n    priest and monk of Ely),\n  \u2018And though many passages therin be commendable,\n  Some processes appeare replete with wantonnes:\n  For age it is a folly and jeopardie doubtlesse,\n  And able for to rayse bad name contagious,\n  To write, reade or commen of thing venerious.\u2019\n    Leland had some glimmering perception of the difference between\n    Chaucer and Gower in literary merit; but Bale suggests that our\n    author was \u2018alter Dantes ac Petrarcha\u2019 (no less), adding the\n    remark, taken perhaps from Berthelette\u2019s preface, \u2018sui temporis\n    lucerna habebatur ad docte scribendum in lingua vulgari[A].\u2019\n    In Bullein\u2019s _Dialogue against the Fever Pestilence_ (1564)\n    Gower is represented as sitting next to the Classical poets,\n    Homer, Hesiod, Ennius and Lucan. Puttenham in the _Art of\n    English Poesie_ (1589), and Sidney in the _Defence of Poesie_\n    (1595), equally class Gower and Chaucer together. The latter,\n    illustrating his thesis that the first writers of each country\n    were the poets, says, \u2018So among the Romans were Livius\n    Andronicus and Ennius, so in the Italian language ... the\n    poets Dante, Boccace and Petrarch, so in our English, Gower\n    and Chaucer, after whom, encouraged and delighted with their\n    excellent foregoing, others have followed to beautify our\n    mother tongue, as well in the same kind as in other arts.\u2019\n    In Robert Greene\u2019s _Vision_, printed about 1592, Chaucer and\n    Gower appear as the accepted representatives of the pleasant\n    and the sententious styles in story-telling, and compete\n    with one another in tales upon a given subject, the cure of\n    jealousy. The introduction of Gower into the play of _Pericles,\n    Prince of Tyre_ has already been referred to.\nThe uncritical exaggeration of Gower\u2019s literary merits, which formerly\nprevailed, has been of some disadvantage to him in modern times. The\ncomparison with Chaucer, which was so repeatedly suggested, could not\nbut be unfavourable to him; and modern critics, instead of endeavouring\nto appreciate fairly such merits as he has, have often felt called upon\nto offer him up as a sacrifice to the honour of Chaucer, who assuredly\nneeds no such addition to his glory. The true critical procedure is\nrather the opposite of this. Gower\u2019s early popularity and reputation\nare facts to be reckoned with, in addition to the literary merit which\nwe in our generation may find in his work, and neither students of\nMiddle English, nor those who aim at tracing the influences under which\nthe English language and literature developed during the fifteenth and\nsixteenth centuries, can afford to leave Gower\u2019s English work out of\ntheir account.\nTHE ENGLISH WORKS.\ni. LITERARY CHARACTERISTICS.--The reason of the success of the\n_Confessio Amantis_ was naturally the fact that it supplied a popular\nneed. After endeavouring to \u2018give an account of his stewardship\u2019\nin various ways as a moralist, the author at length found his true\nvocation, and this time happily in his native tongue, as a teller of\nstories. The rest is all machinery, sometimes poetical and interesting,\nsometimes tiresome and clumsy, but the stories are the main thing. The\nperception of the popular taste may have come to him partly through the\nsuccess of Chaucer in the _Legend of Good Women_, and the simple but\nexcellent narrative style which he thereupon developed must have been\na new revelation of his powers to himself as well as to others. It is\ntrue that he does not altogether drop the character of the moralist,\nbut he has definitely and publicly resigned the task of setting society\ngenerally to rights,\n  \u2018It stant noght in my sufficance\n  So grete thinges to compasse,\n  Forthi the Stile of my writinges\n  Fro this day forth I thenke change\n  And speke of thing is noght so strange,\u2019 &c. (i. 4 ff.)\nHe covers his retreat indeed by dwelling upon the all-pervading\ninfluence of Love in the world and the fact that all the evils of\nsociety may be said to spring from the want of it; but this is little\nmore than a pretext. Love is the theme partly because it supplies\na convenient framework for the design, and partly perhaps out of\ndeference to a royal command. There is no reason to doubt the statement\nin the first version of the Prologue about the meeting of the author\nwith Richard II on the river, and that he then received suggestions for\na book, which the king promised to accept and read. It may easily be\nsupposed that Richard himself suggested love as the subject, being a\nmatter in which, as we know from Froissart, he was apt to take delight.\n\u2018Adont me demanda le roy de quoy il traittoit. Je luy dis, \u201cD\u2019amours.\u201d\nDe ceste response fut-il tous resjouys, et regarda dedens le livre en\nplusieurs lieux et y lisy[B].\u2019 It was certainly to the credit of the\nyoung king that he should have discerned literary merit in the work of\nthe grave monitor who had so lectured him upon his duties in the _Vox\nClamantis_, and should have had some part in encouraging him to set his\nhand to a more promising task; and if it be the fact that he suggested\nlove as the subject, we cannot but admire both the sense of humour\ndisplayed by the prince and the address with which our author acquitted\nhimself of the task proposed.\nThe idea of the Confession was no doubt taken from the _Roman de la\nRose_, where the priest of Nature, whose name is Genius, hears her\nconfession; but it must be allowed that Gower has made much better use\nof it. Nature occupies herself in expounding the system of the universe\ngenerally, and in confessing at great length not her own faults but\nthose of Man, whom she repents of having made. Her tone is not at all\nthat of a penitent, though she may be on her knees, and Genius does\nlittle or nothing for her in reply except to agree rather elaborately\nwith her view that, if proper precautions had been taken, Mars and\nVenus might easily have outwitted Vulcan. Gower on the other hand has\nmade the Confession into a framework which will conveniently hold any\nnumber of stories upon every possible subject, and at the same time\nhe has preserved for the most part the due propriety of character\nand situation in the two actors. By giving the scheme an apparent\nlimitation to the subject of love he has not in fact necessarily\nlimited the range of narrative, for there is no impropriety in\nillustrating by a tale the general nature of a vice or virtue before\nmaking the special application to cases which concern lovers, and\nthis special application, made with all due solemnity, has often a\ncharacter of piquancy in which the moral tale pure and simple would be\nwanting. Add to this that the form adopted tends itself to a kind of\nquasi-religious treatment of the subject, which was fully in accordance\nwith the taste of the day, and produces much of that impression of\nquaintness and charm with which we most of us associate our first\nacquaintance with the _Confessio Amantis_.\nThe success of the work--for a success it is in spite of its\nfaults--is due to several merits. The first of these is the author\u2019s\nunquestionable talent for story-telling. He has little of the dramatic\npower or the humour which distinguish Chaucer, but he tells his tales\nin a well-ordered and interesting manner, does not break the thread by\ndigressions, never tires of the story before it is finished, as Chaucer\ndoes so obviously and so often, and carries his reader through with\nhim successfully to the end in almost every case. His narrative is a\nclear, if shallow, stream, rippling pleasantly over the stones and\nunbroken either by dams or cataracts. The materials of course are not\noriginal, but Gower is by no means a slavish follower in detail of his\nauthorities; the proportions and arrangement of the stories are usually\nhis own and often show good judgement. Moreover he not seldom gives a\nfresh turn to a well-known story, as in the instances of Jephthah and\nSaul, or makes a pretty addition to it, as is the case in some of the\ntales from Ovid. Almost the only story in which the interest really\nflags is the longest, the tale of Apollonius of Tyre, which fills up\nso much of the eighth book and was taken as the basis of the plot of\n_Pericles_; and this was in its original form so loose and rambling\na series of incidents, that hardly any skill could have completely\nredeemed it. There is no doubt that this gift of clear and interesting\nnarrative was the merit which most appealed to the popular taste, the\nwholesome appetite for stories being at that time not too well catered\nfor, and that the plainness of the style was an advantage rather than a\ndrawback.\nTastes will differ of course as to the merits of the particular\nstories, but some may be selected as incontestably good. The tale of\nMundus and Paulina in the first book is excellently told, and so is\nthat of Alboin and Rosemund. The best of the second book are perhaps\nthe False Bachelor and the legend of Constantine and Silvester, in the\nlatter of which the author has greatly improved upon his materials. In\nthe third book the tale of Canace is most pathetically rendered, far\nbetter than in Ovid, so that in spite of Chaucer\u2019s denunciation his\ndevoted follower Lydgate could not resist the temptation of borrowing\nit. The fourth book, which altogether is of special excellence, gives\nus Rosiphelee, Phyllis, and the very poetically told tale of Ceix and\nAlceone. The fifth has Jason and Medea, a most admirable example of\nsustained narrative, simple and yet effective and poetical, perhaps\non the whole Gower\u2019s best performance: also the oriental tale of\nAdrian and Bardus, and the well told story of Tereus and Philomela.\nIn the seventh we shall find the Biblical story of Gideon excellently\nrendered, the Rape of Lucrece, and the tale of Virginia. These may\nbe taken as specimens of Gower\u2019s narrative power at its best, and by\nthe degree of effectiveness which he attains in them and the manner\nin which he has used his materials, he may fairly be judged as a\nstory-teller.\nAs regards style and poetical qualities we find much that is good in\nthe narratives. Force and picturesqueness certainly cannot be denied to\nthe tale of Medea, with its description of the summer sea glistening\nin the sun, which blazes down upon the returning hero, and from the\ngolden fleece by his side flashes a signal of success to Medea in her\nwatch-tower, as she prays for her chosen knight. Still less can we\nrefuse to recognize the poetical power of the later phases of the same\nstory, first the midnight rovings of Medea in search of enchantments,\n  \u2018The world was stille on every side;\n  With open hed and fot al bare,\n  Hir her tosprad sche gan to fare,\n  Upon hir clothes gert sche was,\n  Al specheles and on the gras\n  Sche glod forth as an Addre doth:\n  Non otherwise sche ne goth,\n  Til sche cam to the freisshe flod,\n  And there a while sche withstod.\n  Thries sche torned hire aboute,\n  And thries ek sche gan doun loute\n  And in the flod sche wette hir her,\n  And thries on the water ther\n  Sche gaspeth with a drecchinge onde,\n  And tho sche tok hir speche on honde.\u2019 (v. 3962 ff.),\nand again later, when the charms are set in action, 4059 ff., a\npassage of extraordinary picturesqueness, but too long to be quoted\nhere. We do not forget the debt to Ovid, but these descriptions are far\nmore detailed and forcible than the original.\nFor a picture of a different kind, also based upon Ovid, we may take\nthe description of the tears of Lucrece for her husband, and the\nreviving beauty in her face when he appears,\n  \u2018With that the water in hire yhe\n  Aros, that sche ne myhte it stoppe,\n  And as men sen the dew bedroppe\n  The leves and the floures eke,\n  Riht so upon hire whyte cheke\n  The wofull salte teres felle.\n  Whan Collatin hath herd hire telle\n  The menynge of hire trewe herte,\n  Anon with that to hire he sterte,\n  And seide, \u201cLo, mi goode diere,\n  Nou is he come to you hiere,\n  That ye most loven, as ye sein.\u201d\n  And sche with goodly chiere ayein\n  Beclipte him in hire armes smale,\n  And the colour, which erst was pale,\n  To Beaute thanne was restored,\n  So that it myhte noght be mored\u2019 (vii. 4830 ff.),\na passage in which Gower, with his natural taste for simplicity, has\nagain improved upon his classical authority, and may safely challenge\ncomparison with Chaucer, who has followed Ovid more literally.\nIt is worth mention that Gower\u2019s descriptions of storms at sea are\nespecially vivid and true, so that we are led to suppose that he had\nhad more than a mere literary acquaintance with such things. Such for\ninstance is the account of the shipwreck of the Greek fleet, iii. 981\nff., and of the tempests of which Apollonius is more than once the\nvictim, as viii. 604 ff., and in general nautical terms and metaphors,\nof some of which the meaning is not quite clear, seem to come readily\nfrom his pen.\nNext to the simple directness of narrative style which distinguishes\nthe stories themselves, we must acknowledge a certain attractiveness\nin the setting of them. The Lover decidedly engages our interest:\nwe can understand his sorrows and his joys, his depression when his\nmistress will not listen to the verses which he has written for her,\nand his delight when he hears men speak her praises. We can excuse\nhis frankly confessed envy, malice and hatred in all matters which\nconcern his rivals in her love. His feelings are described in a very\nnatural manner, the hesitation and forgetfulness in her presence, and\nthe self-reproach afterwards, the eagerness to do her small services,\nto accompany her to mass, to lift her into her saddle, to ride by her\ncarriage, the delight of being present in her chamber, of singing\nto her or reading her the tale of Troilus, or if no better may be,\nof watching her long and slender fingers at work on her weaving or\nembroidery. Sometimes she will not stay with him, and then he plays\nwith the dog or with the birds in the cage, and converses with the\npage of her chamber--anything as an excuse to stay; and when it grows\nlate and he must perforce depart, he goes indeed, but returns with\nthe pretence of having forgotten something, in order that he may bid\nher good-night once more. He rises in the night and looks out of his\nwindow over the houses towards the chamber where she sleeps, and loses\nhimself in imagination of the love-thefts which he would commit if by\nany necromancy he had the power. Yet he is not extravagantly romantic:\nhe will go wherever his lady bids him, but he will not range the world\nin arms merely in order to gain renown, losing his lady perhaps in the\nmeantime at home. We take his side when he complains of the Confessor\u2019s\nwant of feeling for a pain which he does not himself experience, and\nhis readiness to prescribe for a wound of the heart as if it were a\nsore of the heel. Even while we smile, we compassionate the lover who\nis at last disqualified on account of age, and recommended to make a\n\u2018beau retret\u2019 while there is yet time.\nBut there is also another character in whom we are interested, and\nthat is the lady herself. Gower certainly appreciated something of the\ndelicacy and poetical refinement which ideal love requires, and this\nappreciation he shows also in his _Balades_; but here we have something\nmore than this. The figure of the lady, which we see constantly in the\nbackground of the dialogue, is both attractive and human. We recognize\nin her a creature of flesh and blood, no goddess indeed, as her lover\nhimself observes, but a charming embodiment of womanly grace and\nrefinement. She is surrounded by lovers, but she is wise and wary. She\nis courteous and gentle, but at the same time firm: she will not gladly\nswear, and therefore says nay without an oath, but it is a decisive\nnay to any who are disposed to presume. She does not neglect her\nhousehold duties merely because a lover insists upon hanging about her,\nbut leaves him to amuse himself how he may, while she busies herself\nelsewhere. If she has leisure and can sit down to her embroidery, he\nmay read to her if he will, but it must be some sound romance, and not\nhis own rondels, balades, and virelays in praise of her. Custom allows\nhim to kiss her when he takes his leave, but if he comes back on any\npretext and takes his leave again, there is not often a second kiss\npermitted. She lets him lead her up to the offering in church, and\nride by her side when she drives out, but she will take no presents\nfrom him, though with some of her younger admirers, whose passion she\nknows is a less serious matter, she is not so strict, but takes and\ngives freely. Even the description of her person is not offensive, as\nsuch descriptions almost always are. Her lover suspects that her soul\nmay be in a perilous state, seeing that she has the power of saving a\nman\u2019s life and yet suffers him to die, but he admits there is no more\nviolence in her than in a child of three years old, and her words are\nas pleasant to him as the winds of the South. Usurious dealing is a\nvice of which he ventures to accuse her, seeing that he has given her\nhis whole heart in return for a single glance of her eye, and she holds\nto the bargain and will not give heart for heart; but then, as the\nConfessor very justly replies, \u2018she may be such that her one glance is\nworth thy whole heart many times over,\u2019 and so he has sold his heart\nprofitably, having in return much more than it is worth.\nHowever, the literary characteristic which is perhaps most remarkable\nin the _Confessio Amantis_ is connected rather with the form of\nexpression than with the subject-matter. No justice is done to Gower\nunless it is acknowledged that the technical skill which he displays\nin his verse and the command which he has over the language for his\nown purposes is very remarkable. In the ease and naturalness of\nhis movement within the fetters of the octosyllabic couplet he far\nsurpasses his contemporaries, including Chaucer himself. Certain\ninversions of order and irregularities of construction he allows\nhimself, and there are many stop-gaps of the conventional kind in the\nordinary flow of his narrative; but in places where the matter requires\nit, his admirable management of the verse paragraph, the metrical\nsmoothness of his lines, attained without unnatural accent or forced\norder of words, and the neatness with which he expresses exactly what\nhe has to say within the precise limits which he lays down for himself,\nshow a finished mastery of expression which is surprising in that age\nof half-developed English style, and in a man who had trained himself\nrather in French and Latin than in English composition. Such a sentence\nas the following, for example, seems to flow from him with perfect\nease, there is no halting in the metre, no hesitation or inversion for\nthe sake of the rhyme, it expresses just what it has to express, no\nmore and no less:\n  \u2019Til that the hihe king of kinges,\n  Which seth and knoweth alle thinges,\n  Whos yhe mai nothing asterte,--\n  The privetes of mannes herte\n  Thei speke and sounen in his Ere\n  As thogh thei lowde wyndes were,--\n  He tok vengance upon this pride.\u2019 (i. 2803 ff.)\nOr again, as an example of a more colloquial kind,\n  \u2018And if thei techen to restreigne\n  Mi love, it were an ydel peine\n  To lerne a thing which mai noght be.\n  For lich unto the greene tree,\n  If that men toke his rote aweie,\n  Riht so myn herte scholde deie,\n  If that mi love be withdrawe.\u2019 (iv. 2677 ff.)\nThere is nothing remarkable about the sentiment or expression in\nthese passages, but they are perfectly simple and natural, and run\ninto rhyming verse without disturbance of sense or accent; but such\ntechnical skill as we have here is extremely rare among the writers of\nthe time. Chaucer had wider aims, and being an artist of an altogether\nsuperior kind, he attains, when at his best, to a higher level of\nachievement in versification as in other things; but he is continually\nattempting more than he can perform, he often aims at the million\nand misses the unit. His command over his materials is evidently\nincomplete, and he has not troubled himself to acquire perfection of\ncraftsmanship, knowing that other things are more important,\n  \u2018And that I do no diligence\n  To shewe craft but o sentence.\u2019\nThe result is that the most experienced reader often hesitates in his\nmetre and is obliged to read lines over twice or even thrice, before\nhe can satisfy himself how the poet meant his words to be accented and\nwhat exactly was the rhythm he intended. In fact, instead of smoothing\nthe way for his reader, he often deliberately chooses to spare himself\nlabour by taking every advantage, fair or unfair, of those licences of\naccent and syllable suppression for which the unstable condition of\nthe literary language afforded scope. The reader of Gower\u2019s verse is\nnever interrupted in this manner except by the fault of a copyist or an\neditor; and when we come to examine the means by which the smoothness\nis attained, we feel that we have to do with a literary craftsman who\nby laborious training has acquired an almost perfect mastery over his\ntools. The qualities of which we are speaking are especially visible\nin the more formal style of utterance which belongs to the speeches,\nletters and epitaphs in our author\u2019s tales. The reply of Constance to\nher questioner (ii. 1148 ff.) is a good example of the first:\n        \u2018Quod sche, \u201cI am\n  A womman wofully bestad.\n  I hadde a lord, and thus he bad,\n  That I forth with my litel Sone\n  Upon the wawes scholden wone,\n  Bot what the cause was, I not:\n  Bot he which alle thinges wot\n  Yit hath, I thonke him, of his miht\n  Mi child and me so kept upriht,\n  That we be save bothe tuo.\u201d\u2019\nAnd as longer instances we may point to the reflexions of the Emperor\nConstantine near the end of the same book (ii. 3243 ff.), and the\nprayer of Cephalus (iv. 3197-3252). The letters of Canace and of\nPenelope are excellent, each in its own way, and the epitaphs of Iphis\n(iv. 3674 ff.) and of Thaise (viii. 1533 ff.) are both good examples of\nthe simple yet finished style, e.g.\n  \u2018Hier lith, which slowh himself, Iphis,\n  For love of Araxarathen:\n  And in ensample of tho wommen,\n  That soffren men to deie so,\n  Hire forme a man mai sen also,\n  Hou it is torned fleissh and bon\n  Into the figure of a Ston:\n  He was to neysshe and sche to hard.\n  Be war forthi hierafterward;\n  Ye men and wommen bothe tuo,\n  Ensampleth you of that was tho.\u2019 (iv. 3674 ff.)\nIn a word, the author\u2019s literary sphere may be a limited one, and his\nconception of excellence within that sphere may fall very far short\nof the highest standard, but such as his ideals are, he is able very\ncompletely to realize them. The French and English elements of the\nlanguage, instead of still maintaining a wilful strife, as is so often\nthe case in Chaucer\u2019s metre, are here combined in harmonious alliance.\nMore especially we must recognize the fact that in Gower\u2019s English\nverse we have a consistent and for the moment a successful attempt\nto combine the French syllabic with the English accentual system of\nmetre, and this without sacrificing the purity of the language as\nregards forms of words and grammatical inflexion. We shall see in our\nsubsequent investigations how careful and ingenious he is in providing\nby means of elision and otherwise for the legitimate suppression of\nthose weak terminations which could not find a place as syllables in\nthe verse without disturbing its accentual flow, while at the same time\nthe sense of their existence was not to be allowed to disappear. The\nsystem was too difficult and complicated to be possible except for a\nspecially trained hand, and Gower found no successor in his enterprise;\nbut the fact that the attempt was made is at least worthy of note.\nWith considerable merits both of plan and execution the _Confessio\nAmantis_ has also no doubt most serious faults. The scheme itself,\nwith its conception of a Confessor who as priest has to expound a\nsystem of morality, while as a devotee of Venus he is concerned only\nwith the affairs of love (i. 237-280), can hardly be called altogether\na consistent or happy one. The application of morality to matters\nof love and of love to questions of morality is often very forced,\nthough it may sometimes be amusing in its gravity. The Confessor is\ncontinually forgetting one or the other of his two characters, and the\nmoralist is found justifying unlawful love or the servant of Venus\nsinging the praises of virginity. Moreover the author did not resist\nthe temptation to express his views on society in a Prologue which\nis by no means sufficiently connected with the general scheme of the\npoem, though it is in part a protest against division and discord,\nthat is to say, lack of love. Still worse is the deliberate departure\nfrom the general plan which we find in the seventh book, where on\npretence of affording relief and recreation to the wearied penitent,\nthe Confessor, who says that he has little or no understanding except\nof love, is allowed to make a digression which embraces the whole\nfield of human knowledge, but more especially deals with the duties of\na king, a second political pamphlet in fact, in which the stories of\nkings ruined by lust or insolence, of Sardanapalus, Rehoboam, Tarquin,\nand the rest, are certainly intended to some extent as an admonition of\nthe author\u2019s royal patron. The petition addressed to Rehoboam by his\npeople against excessive taxation reads exactly like one of the English\nparliamentary protests of the period against the extravagant demands\nof the crown. Again, the fifth book, which even without this would be\ndisproportionately long, contains an absolutely unnecessary account of\nthe various religions of the world, standing there apparently for no\nreason except to show the author\u2019s learning, and reaching the highest\npitch of grotesque absurdity when the Confessor occupies himself in\ndemolishing the claim of Venus to be accounted a goddess, and that too\nwithout even the excuse of having forgotten for the moment that he is\nsupposed to be her priest. Minor excrescences of the same kind are to\nbe found in the third book, where the lawfulness of war is discussed,\nand in the fourth, where there is a dissertation on the rise of the\nArts, and especially of Alchemy. All that can be said is that these\ndigressions were very common in the books of the age--the _Roman de\nla Rose_, at least in the part written by Jean de Meun, is one of the\nworst offenders.\nFaults of detail it would be easy enough to point out. The style is\nat times prosaic and the matter uninteresting, the verse is often eked\nout with such commonplace expressions and helps to rhyme as were used\nby the writers of the time, both French or English. Sometimes the\nsentences are unduly spun out or the words and clauses are awkwardly\ntransposed for the sake of the uninterrupted smoothness of the verse.\nThe attainment of this object moreover is not always an advantage, and\nsometimes the regularity of the metre and the inevitable recurrence of\nthe rhyme produces a tiresome result. On the whole however the effect\nis not unpleasing, \u2018the ease and regularity with which the verse flows\nbreathes a peaceful contentment, which communicates itself to the\nreader, and produces the same effect upon the ear as the monotonous\nbut not wearisome splashing of a fountain[C].\u2019 Moreover, as has\nalready been pointed out, when the writer is at his best, the rhyme is\nkept duly in the background, and the paragraph is constructed quite\nindependently of the couplet, so that this form of metre proves often\nto be a far better vehicle for the narrative than might have been at\nfirst supposed.\nii. DATE AND CIRCUMSTANCES.--The _Confessio Amantis_ in its earliest\nform bears upon the face of it the date 1390 (Prol. 331 _margin_)[D],\nand we have no reason to doubt that this was the year in which it was\nfirst completed. The author tells us that it was written at the command\nof King Richard II, whom he met while rowing on the Thames at London,\nand who invited him to come into his barge to speak with him. It is\nnoticeable, however, that even this first edition has a dedication to\nHenry earl of Derby, contained in the Latin lines at the end of the\npoem[E], so that it is not quite accurate to say that the dedication\nwas afterwards changed, but rather that this dedication was made more\nprominent and introduced into the text of the poem, while at the same\ntime the personal reference to the king in the Prologue was suppressed.\nIf the date referred to above had been observed by former editors,\nthe speculations first of Pauli and then of Professor Hales, tending\nto throw back the completion of the first recension of the _Confessio\nAmantis_ to the year 1386, or even 1383, would have been spared. Their\nconclusions rest, moreover, on the purest guess-work. The former argues\nthat the preface and the epilogue[F] in their first form date from\nthe year 1386, because from that year the king (who was then nineteen\nyears old) \u2018developed those dangerous qualities which estranged from\nhim, amongst others, the poet\u2019; and Professor Hales (_Athen\u00e6um_, Dec.\n1881) contends that the references to the young king\u2019s qualities as a\nruler, \u2018Justice medled with pite,\u2019 &c. certainly point to the years\nimmediately succeeding the Peasants\u2019 revolt (a time when Gower did not\nregard him as a responsible ruler at all, but excuses him for the evil\nproceedings of the government on account of his tender age)[G], that\nthe reference to Richard\u2019s desire to establish peace (viii. 3014* ff.)\n_must_ belong to the period of the negotiations with the French and\nthe subsequent truce, 1383-84, though Professor Hales is himself quite\naware that negotiations for peace were proceeding also in 1389, and\nfinally that the mention of \u2018the newe guise of Beawme\u2019 must indicate\nthe very year succeeding the king\u2019s marriage to Anne of Bohemia in\n1382, whereas in fact the Bohemian fashions would no doubt continue to\nprevail at court, and still be accounted new, throughout the queen\u2019s\nlifetime. It is on such grounds as these that we are told that the\n_Confessio Amantis_ in its first form _cannot_ have been written later\nthan the year 1385 and was probably as early as 1383.\nAll such conjectures are destroyed by the fact that the manuscripts of\nthe first recension bear the date 1390 at the place cited, and though\nthis does not absolutely exclude a later date for the completion of the\nbook, it is decisive against an earlier one. Moreover, the fact that in\nthe final recension this date is omitted (and deliberately omitted, as\nwe know from the erasure in the Fairfax MS.) points to the conclusion\nthat it is to be regarded definitely as a date of publication, and\ntherefore was inappropriate for a later edition.\nThis conclusion agrees entirely with the other indications, and they\nare sufficiently precise, though the fact that one of these also\nhas unluckily escaped the notice of the editors has caused it to be\ngenerally overlooked[H].\nThe form of epilogue which was substituted for that of the first\nrecension, and in which the over-sanguine praise of Richard as a ruler\nis cancelled, bears in the margin the date of the fourteenth year of\nhis reign (viii. 2973 _margin_), \u2018Hic in anno quarto decimo Regis\nRicardi orat pro statu regni,\u2019 &c. Now the fourteenth year of King\nRichard II was from June 21, 1390, to the same day of 1391. We must\ntherefore suppose that the change in this part of the book took place,\nin some copies at least, within a few months of its first completion.\nThirdly, we have an equally precise date for the alteration in the\nPrologue, by which all except a formal mention of Richard II is\nexcluded, while the dedication to Henry of Lancaster is introduced into\nthe text of the poem; and here the time indicated is the sixteenth year\nof King Richard (Prol. 25), a date which appears also in the margin of\nsome copies here and at l. 97, so that we may assume that this final\nchange of form took place in the year 1392-93, that is, not later than\nJune 1393.\nHaving thus every step dated for us by the author, we may, if we think\nit worth while, proceed to conjecture what were the political events\nwhich suggested his action; but in such a case as this it is evidently\npreposterous to argue first from the political conditions, of which as\nthey personally affected our author and his friends we can only be very\nimperfectly informed, and then to endeavour to force the given dates\ninto accordance with our own conclusions[I].\nIt will be observed from the above dates that we are led to infer two\nstages of alteration, and the expectation is raised of finding the poem\nin some copies with the epilogue rewritten but the preface left in its\noriginal state. This expectation is fulfilled. The Bodley MS. 294 gives\na text of this kind, and it is certain that there were others of the\nsame form, for Berthelette used for his edition a manuscript of this\nkind, which was not identical with that which we have.\nIn discussing the import of the various changes introduced by the\nauthor it is of some importance to bear in mind the fact already\nmentioned that even the first issue of the _Confessio Amantis_ had a\nkind of dedication to Henry of Lancaster in the Latin lines with which\nit concluded,\n  \u2018Derbeie comiti, recolunt quem laude periti,\n  Vade liber purus sub eo requiesce futurus.\u2019\nThis seems rather to dispose of the idea that a dedication to Henry\nwould be inconsistent with loyalty to Richard, a suggestion which would\nhardly have been made in the year 1390, or even 1393. No doubt those\ncopies which contained in the preface the statement that the book\nwas written at the command of the king and for his sake, and in the\nepilogue the presentation of the completed book to him (3050* ff.),\nif they had also appended to them the Latin lines which commend the\nwork to the earl of Derby, may be said to have contained in a certain\nsense a double dedication, the compliment being divided between the\nking and his brilliant cousin, and very probably a copy which was\nintended for the court would be without the concluding lines, as we\nfind to be the case with some manuscripts; but the suggestion that the\nexpressions of loyalty and the praises of Richard as a ruler which\nwe find in the first epilogue are properly to be called inconsistent\nwith a dedication of the poem to Henry of Lancaster, his cousin and\ncounsellor, is plausible only in the light of later events, which\ncould not be foreseen by the poet, in the course of which Henry became\ndefinitely the opponent of Richard and finally took the lead in\ndeposing him. It is true that the earl of Derby had been one of the\nlords appellant in 1387, but after the king\u2019s favourites had been set\naside, he was for the time reconciled to Richard, and he could not in\nany sense be regarded as the leader of an opposition party. That Gower,\nwhen he became disgusted with Richard II, should have set Henry\u2019s\nname in the Prologue in place of that of the king, as representing\nhis ideal of knighthood and statesmanship, may be regarded either as\na coincidence with the future events, or as indicating that Gower had\nsome discrimination in selecting a possible saviour of society; but it\nis certain that at this time the poet can have had no definite idea\nthat his hero would become a candidate for the throne.\nThe political circumstances of the period during which the _Confessio\nAmantis_ was written and revised are not very easy to disentangle. We\nmay take it as probable that the plan of its composition, under the\ncombined influence of Chaucer\u2019s _Legend of Good Women_[J] and of the\nroyal command, may have been laid about the year 1386. Before this time\nRichard would scarcely have been regarded by Gower as responsible for\nthe government, and he would naturally look hopefully upon the young\nsovereign, then just entering upon his duties, as one who with proper\nadmonition and due choice of advisers might turn out to be a good\nruler. During the succeeding years the evil counsellors of the king\nwere removed by the action of the lords appellant and the Parliament,\nand in the year 1389 a moderate and national policy seemed to have been\nfinally adopted by the king, with William of Wykeham as Chancellor\nand the young earl of Derby, who had been one of the appellants but\nhad quarrelled with his uncle Gloucester, among the king\u2019s trusted\nadvisers. By the light of subsequent events Gower condemned the whole\nbehaviour of the king during this period as malicious and treacherous,\nbut this could hardly have been his judgement of it at the time, for\nRichard\u2019s dissimulation, if dissimulation it were, was deep enough\nto deceive all parties. Consequently, up to the year 1390 at least,\nhe may have continued, though with some misgivings, to trust in\nthe king\u2019s good intentions and to regard him as a ruler who might\neffectually heal the divisions of the land, as he had already taken\nsteps to restore peace to it outwardly. It is quite possible also that\nsomething may have come to his knowledge in the course of the year\n1390-91 which shook his faith. It was at this time, in July 1390, just\nat the beginning of the fourteenth year of King Richard, that his\nhero the earl of Derby left the court and the kingdom to exercise his\nchivalry in Prussia, and for this there may have been a good reason.\nWe know too little in detail of the events of the year to be able to\nsay exactly what causes of jealousy may have arisen between the king\nand his cousin, who was nearly exactly of an age with him and seems to\nhave attracted much more attention than Richard himself at the jousts\nof St. Inglevert in May of this year. Whatever feeling there may have\nbeen on the side of the earl of Derby would doubtless reflect itself\nin the minds of his friends and supporters, and something of this kind\nmay have deepened into certitude the suspicions which Gower no doubt\nalready had in his heart of the ultimate intentions of Richard II. The\nresult was that in some copies at least of the _Confessio Amantis_ the\nconcluding praises of the king as a ruler were removed and lines of a\nmore general character on the state of the kingdom and the duties of\na king were substituted, but still there was no mention of the earl\nof Derby except as before in the final Latin lines. Two years later,\n1392-93, when the earl of Derby had fairly won his spurs and at the age\nof twenty-five might be regarded as a model of chivalry, the mention of\nRichard as the suggester of the work was removed, and the name of Henry\nset in the text as the sole object of the dedication.\nThe date sixteenth year must certainly be that of this last change,\nbut the occasion doubtless was the sending of a presentation copy to\nHenry, and this would hardly amount to publication. The author probably\ndid not feel called upon publicly to affront the king by removing\nhis name and praises, either at the beginning or the end, from the\ncopies generally issued during his reign. Whether or not this conduct\njustifies the charge of time-serving timidity, which has been made\nagainst Gower, I cannot undertake to decide. He was, however, in fact\nrather of an opposite character, even pedantically stiff in passing\njudgement severely on those in high places, and not bating a syllable\nof what he thought proper for himself to say or for a king to hear,\nthough while the king was young and might yet shake himself free from\nevil influences he was willing to take as favourable a view of his\ncharacter as possible. Probably he was for some time rather in two\nminds about the matter, but in any case \u2018timid and obsequious\u2019 are\nhardly the right epithets for the author of the _Vox Clamantis_.\nBefore leaving this subject something should perhaps be said upon a\nmatter which has attracted no little attention, namely the supposed\nquarrel between the author of the _Confessio Amantis_ and Chaucer.\nIt is well known that the first recension of our poem has a passage\nreferring to Chaucer in terms of eulogy (viii. 2941*-57*), and that\nthis was omitted when the epilogue was rewritten. This fact has been\nbrought into connexion with the apparent reference to Gower in the\n_Canterbury Tales_, where the Man of Law in the preamble to his tale\ndisclaims on Chaucer\u2019s behalf such \u2018cursed stories\u2019 as those of Canace\nand Apollonius, because they treat of incest. It has been thought that\nthis was meant for a serious attack on Gower, and that he took offence\nat it and erased the praise of Chaucer from the _Confessio Amantis_.\nIt is known of course that the two poets were on personally friendly\nterms, not only from the dedication of _Troilus_, but from the fact\nthat when Chaucer was sent on a mission to the Continent in 1378, he\nappointed Gower one of his attorneys in his absence. It is possible\nthat their friendship was interrupted by a misunderstanding, but it may\nbe doubted whether there is sufficient proof of this in the facts which\nhave been brought forward.\nIn the first place I question whether Chaucer\u2019s censure is to be taken\nvery seriously. That it refers to Gower I have little doubt, but that\nthe attack was a humorous one is almost equally clear. Chaucer was\naware that some of his own tales were open to objection on the score\nof morality, and when he saw a chance of scoring a point on the very\nground where his friend thought himself strongest, he seized it with\nreadiness. Some degree of seriousness there probably is, for Chaucer\u2019s\nsound and healthy view of life instinctively rejected the rather morbid\nhorrors to which he refers; but it may easily be suspected that he was\nchiefly amused by the opportunity of publicly lecturing the moralist,\nwho perhaps had privately remonstrated with him[K]. As to the notion\nthat Chaucer had been seriously offended by the occasional and very\ntrifling resemblances of phrase in Gower\u2019s tale of Constance with his\nown version of the same original, it is hardly worth discussion.\nThere is of course the possibility that Gower may have taken it more\nseriously than it was meant, and though he was not quite so devoid of\na sense of humour as it has been the fashion to suppose[L], yet he\nmay well have failed to enjoy a public attack, however humorous, upon\ntwo of his tales. It must be observed, however, that if we suppose\nthe passage in question to have been the cause of the excision of\nGower\u2019s lines about Chaucer, we must assume that the publication of it\ntook place precisely within this period of a few months which elapsed\nbetween the first and the second versions of Gower\u2019s epilogue.\nBefore further considering the question as to what was actually our\nauthor\u2019s motive in omitting the tribute to his brother poet, we should\ndo well to observe that this tribute was apparently allowed to stand in\nsome copies of the rewritten epilogue. There is one good manuscript,\nthat in the possession of Lord Middleton, in which the verses about\nChaucer not only stand in combination with the new form of epilogue,\nbut in a text which has also the revised preface, dated two years\nlater[M]. Hence it seems possible that the exclusion of the Chaucer\nverses was rather accidental than deliberate, and from this and other\nconsiderations an explanation may be derived which will probably seem\ntoo trivial, but nevertheless is perhaps the true one. We know from\nthe Fairfax MS. of the _Confessio Amantis_ and from several original\ncopies of the _Vox Clamantis_ that the author\u2019s method of rewriting\nhis text was usually to erase a certain portion, sometimes a whole\ncolumn or page, and substitute a similar number of lines of other\nmatter. It will be observed here that for the thirty lines 2941*-2970*,\nincluding the reference to Chaucer, are substituted thirty lines from\nwhich that reference is excluded. After this come four Latin lines\nreplacing an equal number in the original recension, and then follow\nfifteen lines, 2971-2985, which are the same except a single line in\nthe two editions. It may be that the author, wishing to mention the\ndeparture of the Confessor and the thoughts which he had upon his\nhomeward way, sacrificed the Chaucer verses as an irrelevance, in order\nto find room for this matter between the Adieu of Venus and the lines\nbeginning \u2018He which withinne daies sevene,\u2019 which he did not intend to\nalter, and that this proceeding, carried out upon a copy of the first\nrecension which has not come down to us, determined the general form\nof the text for the copies with epilogue rewritten, though in a few\ninstances care was taken to combine the allusion to Chaucer with the\nother alterations. Such an explanation as this would be in accord with\nthe methods of the author in some other respects; for, as we shall see\nlater on, the most probable explanation of the omission in the third\nrecension of the additional passages in the fifth and seventh books,\nis that a first recension copy was used in a material sense as a basis\nfor the third recension text, and it was therefore not convenient to\nintroduce alterations which increased the number of lines in the body\nof the work.\niii. ANALYSIS.\nPROLOGUS.\n1-92. PREFACE. By the books of those that were before us we are\ninstructed, and therefore it is good that we also should write\nsomething which may remain after our days. But to write of wisdom only\nis not good. I would rather go by the middle path and make a book of\npleasure and profit both: and since few write in English, my meaning\nis to make a book[N] for England\u2019s sake now in the sixteenth year of\nKing Richard. Things have changed and books are less beloved than in\nformer days, but without them the fame and the example of the virtuous\nwould be lost. Thus I, simple scholar as I am, purpose to write a\nbook touching both upon the past and the present, and though I have\nlong been sick, yet I will endeavour as I may to provide wisdom for\nthe wise. For this prologue belongs all to wisdom, and by it the wise\nmay recall to their memory the fortunes of the world; but after the\nprologue the book shall be of Love, which does great wonders among men.\nAlso I shall speak of the vices and virtues of rulers. But as my wit\nis too small to admonish every man, I submit my work for correction to\nmy own lord Henry of Lancaster, with whom my heart is in accord, and\nwhom God has proclaimed the model of knighthood. God grant I may well\nachieve the work which I have taken in hand.\n93-192. TEMPORAL RULERS. In the time past things went well: there was\nplenty and riches, with honour for noble deeds, and each estate kept\nits due place. Justice was upheld and the people obeyed their rulers.\nMan\u2019s heart was then shown in his face and his thought expressed by\nhis words, virtue was exalted and vice abased. Now all is changed, and\nabove all discord and hatred have taken the place of love, there is no\nstable peace, no justice and righteousness. All kingdoms are alike in\nthis, and heaven alone knows what is to be done. The sole remedy is\nthat those who are the world\u2019s guides should follow good counsel and\nshould be obeyed by their people; and if king and council were at one,\nit might be hoped that the war would be brought to an end, which is so\nmuch against the peace of Christ\u2019s religion and from which no land gets\nany good. May God, who is above all things, give that peace of which\nthe lands have need.\n193-498. THE CHURCH. Formerly the life of the clergy was an example to\nall, there was no simony, no disputes in the Church, no ambition for\nworldly honour. Pride was held a vice and humility a virtue. Alms were\ngiven to the poor and the clergy gave themselves to preaching and to\nprayer. Thus Christ\u2019s faith was first taught, but now it is otherwise.\nSimony and worldly strife prevail; and if priests take part in wars, I\nknow not who shall make the peace. But heaven is far and the world is\nnear, and they regard nothing but vainglory and covetousness, so that\nthe tithe goes at once to the war, as though Christ could not do them\nright by other ways. That which should bring salvation to the world is\nnow the cause of evil: the prelates are such as Gregory wrote of, who\ndesire a charge in order that they may grow rich and great, and the\nfaith is hindered thereby. Ambition and avarice have destroyed charity;\nSloth is their librarian and delicacy has put away their abstinence.\nMoreover Envy everywhere burns in the clergy like the fire of Etna,\nas we may see now [in this year of grace 1390] at Avignon. To see the\nChurch thus fall between two stools is a cause of sorrow to us all:\nGod grant that it may go well at last with him who has the truth. But\nas a fire spreads while men are slothfully drinking, so this schism\ncauses the new sect of Lollardy to spring up, and many another heresy\namong the clergy themselves. It were better to dike and delve and have\nthe true faith, than to know all that the Bible says and err as some\nof these do. If men had before their eyes the virtues which Christ\ntaught, they would not thus dispute about the Papacy. Each one attends\nto his own profit, but none to the general cause of the Church, and\nthus Christ\u2019s fold is broken and the flock is devoured. The shepherds,\nintent upon worldly good, wound instead of healing, and rob the sheep\nunjustly of their wool. Nay, they drive them among the brambles, so\nthat they may have the wool which the thorns tear off. If the wolf\ncomes in the way, their staff is not at hand to defend the sheep,\nbut they are ready enough to smite the sheep with it, if they offend\never so little. There are some indeed in whom virtue dwells, whom God\nhas called as Aaron was called, but most follow Simon at the heels,\nwhose chariot rolls upon wheels of covetousness and pride. They teach\nhow good it is to clothe and feed the poor, yet of their own goods\nthey do not distribute. They say that chastity should be preserved by\nabstinence, but they eat daintily and lie softly, and whether they\npreserve their chastity thereby, I dare not say: I hear tales, but I\nwill not understand. Yet the vice of the evil-doers is no reproof to\nthe good, for every man shall bear his own works.\n499-584. THE COMMONS. As for the people, it is to be feared that that\nmay happen which has already come to pass in sundry lands, that they\nmay break the bounds and overflow in a ruinous flood. Everywhere there\nis lack of law and growth of error; all say that this world has gone\nwrong, and every one gives his judgement as to the cause; but he who\nlooks inwards upon himself will be ready to excuse his God, in whom\nthere is no default. The cause of evil is in ourselves. Some say it is\nfortune and some the planets, but in truth all depends upon man. No\nestate is secure, the fortune of it goes now up, now down, and all this\nis in consequence of man\u2019s doings. In the Bible I find a tale which\nteaches that division is the chief cause why things may not endure,\nand that man himself is to blame for the changes which have overthrown\nkingdoms.\n585-662. NABUGODONOSOR in a dream saw an image with the head and neck\nof gold, the breast and arms of silver, the belly and thighs of brass,\nthe legs of steel, and the feet of mixed steel and clay. On the feet of\nthis image fell a great stone which rolled down from a hill, and the\nimage was destroyed. Daniel expounded this of the successive kingdoms\nof the world.\n663-880. These were the FOUR MONARCHIES, of Babylon, of Persia, of\nthe Greeks, and of the Romans. We are now in the last age, that of\ndissension and division, as shown by the state of the Empire and the\nPapacy. This is that which was designated by the feet of the image.\n881-1088. We are near to the end of the world, as the apostle tells\nus. The world stands now divided like the feet of the image. Wars are\ngeneral, and yet the clergy preach that charity is the foundation of\nall good deeds. Man is the cause of all the evil, and therefore the\nimage bore the likeness of a man. The heavenly bodies, the air and\nthe earth suffer change and corruption through the sin of man, who\nis in himself a little world. When he is disordered in himself, the\nelements are all at strife with him and with each other. Division is\nthe cause of destruction. So it is with man, who has within him diverse\nprinciples which are at strife with one another, and in whom also\nthere is a fatal division between the body and the soul, which led to\nthe fall from a state of innocence. The confusion of tongues at the\nbuilding of the tower of Babel was a further cause of division, and\nat last all peace and charity shall depart, and the stone shall fall.\nThenceforward every man shall dwell either in heaven, where all is\npeace, or in hell, which is full of discord.\nWould God that there were in these days any who could set peace on the\nearth, as Arion once by harping brought beasts and men into accord. But\nthis is a matter which only God can direct.\nLIB. I.\n1-92. I cannot stretch my hand to heaven and set in order the world: so\ngreat a task is more than I am able to compass: I must let that alone\nand treat of other things. Therefore I think to change from this time\nforth the style of my writings, and to speak of a matter with which all\nthe world has to do, and that is Love; wherein almost all are out of\nrule and measure, for no man is able to resist it or to find a remedy\nfor it. If there be anything in this world which is governed blindly by\nfortune, it is love: this is a game in which no man knows whether he\nshall win or lose. I am myself one who belongs to this school, and I\nwill tell what befel me not long since in regard to love, that others\nmay take example thereby.\n93-202. I fared forth to walk in the month of May, when every bird\nhas chosen his mate and rejoices over the love which he has achieved;\nbut I was further off from mine than earth is from heaven. So to the\nwood I went, not to sing with the birds, but to weep and lament; and\nafter a time I fell to the ground and wished for death. Then I looked\nup to the heaven and prayed the god and the goddess of love to show me\nsome grace. Anon I saw them; and he, the king of love, passed me by\nwith angry look and cast at me a fiery lance, which pierced through my\nheart. But the queen remained, and asked me who I was, and bade me make\nknown my malady. I told her that I had served her long and asked only\nmy due wage, but she frowned and said that there were many pretenders,\nwho in truth had done no service, and bade me tell the truth and show\nforth all my sickness. \u2018That can I well do,\u2019 I replied, \u2018if my life\nmay last long enough.\u2019 Then she looked upon me and said, \u2018My will is\nfirst that thou confess thyself to my priest.\u2019 And with that she called\nGenius, her priest, and he came forth and sat down to hear my shrift.\n203-288. This worthy priest bade me tell what I had felt for love\u2019s\nsake, both the joy and the sorrow; and I fell down devoutly on my knees\nand prayed him to question me from point to point, lest I should forget\nthings which concerned my shrift, for my heart was disturbed so that I\ncould not myself direct my wits. He replied that he was there to hear\nmy confession and to question me: but he would not only speak of love;\nfor by his office of priest he was bound to set forth the moral vices.\nYet he would show also the properties of Love, for he was retained in\nthe service of Venus and knew little of other things. His purpose was\nto expound the nature of every vice, as it became a priest to do, and\nso to apply his teaching to the matter of love that I should plainly\nunderstand his lore.\n289-574. SINS OF SEEING AND HEARING. I prayed him to say his will, and\nI would obey, and he bade me confess as touching my five senses, which\nare the gates through which things come into the heart, and first of\nthe principal and most perilous, the sense of sight. Many a man has\ndone mischief to love through seeing, and often the fiery dart of love\npierces the heart through the eye. (289-332.)\nOvid tells a tale of the evils of \u2018mislook,\u2019 how _Acteon_ when hunting\ncame upon Diana and her nymphs bathing, and because he did not turn\naway his eyes, he was changed into a hart and torn to pieces by his own\nAgain, the _Gorgons_ were three sisters, who had but one eye between\nthem, which they passed one to another, and if any man looked upon\nthem he was straightway turned into a stone. These were all killed by\nPerseus, to whom Pallas lent a shield with which he covered his face,\nand Mercury a sword with which he slew the monsters. (389-435.)\nMy priest therefore bade me beware of misusing my sight, lest I also\nshould be turned to stone; and further he warned me to take good heed\nof my hearing, for many a vanity comes to man\u2019s heart through the ears.\nThere is a serpent called _Aspidis_, which has a precious stone in his\nhead, but when a man tries to overcome him by charms in order to win\nthis stone, he refuses to hear the enchantment, laying one ear close to\nthe earth and stopping the other with his tail. (463-480.)\nMoreover, in the tale of Troy we read of _Sirens_, who are in the form\nof women above and of fishes below, and these sing so sweetly, that the\nsailors who pass are enchanted by it and cannot steer their ships: so\nthey are wrecked and torn to pieces by the monsters. Uluxes, however,\nescaped this peril by stopping the ears of his company, and then they\nslew many of them. (481-529.)\nFrom these examples (he said) I might learn how to keep the eye and\nthe ear from folly, and if I could control these two, the rest of the\nsenses were easy to rule. (530-549.)\nI made my confession then, and said that as for my eyes I had indeed\ncast them upon the Gorgon Medusa, and my heart had been changed into\nstone, upon which my lady had graven an eternal mark of love. Moreover,\nI was guilty also as regards my ear; for when I heard my lady speak,\nmy reason lost all rule, and I did not do as Uluxes did, but fell at\nonce in the place where she was, and was torn to pieces in my thought.\nGod amend thee, my son, he said. I will ask now no more of thy senses,\nbut of other things. (568-574.)\nTHE SEVEN DEADLY VICES.--PRIDE.\n575-1234. HYPOCRISY. Pride, the first of the seven deadly Vices, has\nfive ministers, of whom the first is called Hypocrisy. Hast thou been\nof his company, my son?\nI know not, father, what hypocrisy means. I beseech you to teach me\nand I will confess. (575-593.)\nA hypocrite is one who feigns innocence without, but is not so within.\nSuch are many of those who belong to the religious orders, with some\nof those who occupy the high places of the Church, and others also who\npretend to piety, while all their design is to increase their worldly\nThere are lovers also of this kind, who deceive by flattery and soft\nspeech, and who pretend to be suffering sickness for love, but are\nready always to beguile the woman who trusts them. Art thou one of\nthese, my son?\nNay, father, for I have no need to feign: my heart is always more sick\nthan my visage, and I am more humble towards my lady within than any\noutward sign can show. I will not say but that I may have been guilty\ntowards others in my youth; but there is one towards whom my word has\never been sincere.\nIt is well, my son, to tell the truth always towards love; for if thou\ndeceive and win thereby, thou wilt surely repent it afterwards, as a\ntale which I will tell may show. (672-760.)\n_Mundus and Paulina._ At Rome, in the time of Tiberius, a worthy lady\nPauline was deceived by Mundus, who bribed the priests of Isis and\ninduced them to bring her to the temple at night on pretence of meeting\nthe god Anubus. Mundus concealed himself in the temple and personated\nthe god. Meeting her on her way home he let her understand the case,\nand she, overcome with grief and shame, reported the matter to her\nhusband. The priests were put to death, Mundus was sent into exile, and\nthe image of Isis was thrown into the Tiber. (761-1059.)\n_The Trojan Horse._ Again, to take a case of the evil wrought by\nHypocrisy in other matters, we read how, when the Greeks could not\ncapture Troy, they made a horse of brass and secretly agreeing with\nAntenor and Eneas they concluded a feigned peace with the Trojans and\ndesired to bring this horse as an offering to Minerva into the city.\nThe gates were too small to admit it, and so the wall was broken\ndown, and the horse being brought in was offered as an evidence of\neverlasting peace with Troy. The Greeks then departed to their ships,\nas if to set sail, but landed again in the night on a signal from\nSinon. They came up through the broken gate, and slew those within, and\nburnt the city. (1060-1189.)\nThus often in love, when a man seems most true, he is most false, and\nfor a time such lovers speed, but afterwards they suffer punishment.\nTherefore eschew Hypocrisy in love. (1190-1234.)\n1235-1875. INOBEDIENCE. The second point of Pride is Inobedience,\nwhich bows before no law, whether of God or man. Art thou, my son,\ndisobedient to love?\nNay, father, except when my lady bids me forbear to speak of my love,\nor again when she bids me choose a new mistress. She might as well say,\n\u2018Go, take the Moon down from its place in heaven,\u2019 as bid me remove\nher love out of my breast. Thus far I disobey, but in no other thing.\nThere are two attendants, my son, on this vice, called _Murmur_ and\n_Complaint_, which grudge at all the fortune that betides, be it good\nor bad. And so among lovers there are those who will not faithfully\nsubmit to love, but complain of their fortune, if they fail of anything\nthat they desire.\nMy father, I confess that at times I am guilty of this, when my lady\nfrowns upon me, but I dare not say a word to her which might displease\nher. I murmur and am disobedient in my heart, and so far I confess that\nI am \u2018unbuxom.\u2019\nI counsel thee, my son, to be obedient always to love\u2019s hest, for\nobedience often avails where strength may do nothing; and of this I\nremember an example written in a chronicle. (1343-1406.)\nThere was a knight, nephew to the emperor, by name _Florent_,\nchivalrous and amorous, who seeking adventures was taken prisoner by\nenemies. He had slain the son of the captain of the castle to which\nhe was led; and they desired to take vengeance on him, but feared\nthe emperor. An old and cunning dame, grandmother to the slain man,\nproposed a condition. He should be allowed to go, on promise of\nreturning within a certain time, and then he should suffer death unless\nhe could answer rightly the question, \u2018What do all women most desire?\u2019\nHe gave his pledge, and sought everywhere an answer to the question,\nbut without success. When the day approached, he set out; and as he\npassed through a forest, he saw a loathly hag sitting under a tree. She\noffered to save him if he would take her as his wife. He refused at\nfirst, but then seeing no other way, he accepted, on the condition that\nhe should try all other answers first, and if they might save him he\nshould be free. She told him that what all women most desire is to be\nsovereign of man\u2019s love. He saved himself by this answer, and returned\nto find her, being above all things ashamed to break his troth. Foul as\nshe was, he respected her womanhood, and set her upon his horse before\nhim. He reached home, journeying by night and hiding himself by day,\nand they were wedded in the night, she in her fine clothes looking\nfouler than before. When they were in bed, he turned away from her,\nbut she claimed his bond; and he turning towards her saw a young lady\nof matchless beauty by his side. She stayed him till he should make\nhis choice, whether he would have her thus by night or by day; and he,\ndespairing of an answer, left it to her to decide. By thus making her\nhis sovereign, he had broken the charm which bound her. She was the\nking\u2019s daughter of Sicily, and had been transformed by her stepmother,\ntill she should win the love and sovereignty of a peerless knight. Thus\nobedience may give a man good fortune in love. (1407-1861.)\nKnow then, my son, that thou must ever obey thy love and follow her\nwill.\nBy this example, my father, I shall the better keep my observance to\nlove. Tell me now if there be any other point of Pride. (1862-1882.)\n1883-2383. SURQUIDRY or PRESUMPTION holds the third place in the court\nof Pride. He does everything by guess and often repents afterwards: he\nwill follow no counsel but his own, depends only on his own wit, and\nwill not even return thanks to God.\nWhen he is a lover, he thinks himself worthy to love any queen, and he\noften imagines that he is loved when he is not. Tell me, what of this,\nmy son?\nI trow there is no man less guilty here than I, or who thinks himself\nless worthy. Love is free to all men and hides in the heart unseen,\nbut I shall not for that imagine that I am worthy to love. I confess,\nhowever, that I have allowed myself to think that I was beloved when I\nwas not, and thus I have been guilty. But if ye would tell me a tale\nagainst this vice, I should fare the better. (1883-1976.)\nMy son, the proud knight _Capaneus_ trusted so in himself that he\nwould not pray to the gods, and said that prayer was begotten only of\ncowardice. But on a day, when he assailed the city of Thebes, God took\narms against his pride and smote him to dust with a thunderbolt. Thus\nwhen a man thinks himself most strong, he is nearest to destruction.\nAgain, when a man thinks that he can judge the faults of others and\nforgets his own, evil often comes to him, as in the tale which follows.\n_The Trump of Death._ There was a king of Hungary, who went forth with\nhis court in the month of May, and meeting two pilgrims of great age,\nalighted from his car and kissed their hands and feet, giving them alms\nalso. The lords of the land were displeased that the king should thus\nabase his royalty, and among them chiefly the king\u2019s brother, who said\nthat he would rebuke the king for his deed. When they were returned,\nthe brother spoke to the king, and said he must excuse himself to his\nlords. He answered courteously and they went to supper.\nNow there was ordained by the law a certain trumpet of brass, which\nwas called the Trump of Death: and when any lord should be put to\ndeath, this was sounded before his gate. The king then on that night\nsent the man who had this office, to blow the trumpet at his brother\u2019s\ngate. Hearing the sound he knew that he must die, and called his\nfriends together, who advised that he with his wife and his five\nchildren should go in all humility to entreat the king\u2019s pardon. So\nthey went lamenting through the city and came to the court. Men told\nthe king how it was, and he coming forth blamed his brother because he\nhad been so moved by a mere human sentence of death, which might be\nrevoked. \u2018Thou canst not now marvel,\u2019 he said, \u2018at that which I did:\nfor I saw in the pilgrims the image of my own death, as appointed by\nGod\u2019s ordinance, and to this law I did obeisance; for compared to this\nall other laws are as nothing. Therefore, my brother, fear God with all\nthine heart; for all shall die and be equal in his sight.\u2019 Thus the\nking admonished his brother and forgave him. (2010-2253.)\nI beseech you, father, to tell me some example of this in the cause of\nlove.\nMy son, in love as well as in other things this vice should be\neschewed, as a tale shows which Ovid told.\nThere was one _Narcissus_, who had such pride that he thought no woman\nworthy of him. On a day he went to hunt in the forest, and being hot\nand thirsty lay down to drink from a spring. There he saw the image of\nhis face in the water and thought it was a nymph. Love for her came\nupon him and he in vain entreated her to come out to him: at length in\ndespair he smote himself against a rock till he was dead. The nymphs of\nthe springs and of the woods in pity buried his body, and from it there\nsprang flowers which bloom in the winter, against the course of nature,\nas his folly was. (2254-2366.)\nMy father, I shall ever avoid this vice. I would my lady were as humble\ntowards me as I am towards her. Ask me therefore further, if there be\nought else.\nGod forgive thee, my son, if thou have sinned in this: but there is\nmoreover another vice of Pride which cannot rule his tongue, and this\nalso is an evil. (2367-2398.)\n2399-2680. AVANTANCE. This vice turns praise into blame by loud\nproclaiming of his own merit; and so some lovers do. Tell me then if\nthou hast ever received a favour in love and boasted of it afterwards.\nNay, father, for I never received any favour of which I could boast.\nAsk further then, for here I am not guilty.\nThat is well, my son, but know that love hates this vice above all\nothers, as thou mayest learn by an example. (2399-2458.)\n_Alboin and Rosemund._ Albinus was king of the Lombards, and he in war\nwith the Geptes killed their king Gurmond in battle, and made a cup\nof his skull. Also he took Gurmond\u2019s daughter Rosemund as his wife.\nWhen the wars were over, he made a great feast, that his queen might\nmake acquaintance with the lords of his kingdom; and at the banquet\nhis pride arose, and he sent for this cup, which was richly set in\ngold and gems, and bade his wife drink of it, saying, \u2018Drink with thy\nfather.\u2019 She, not knowing what cup it was, took it and drank; and then\nthe king told how he had won it by his victory, and had won also his\nwife\u2019s love, who had thus drunk of the skull. She said nothing, but\nthought of the unkindness of her lord in thus boasting, as he sat by\nher side, that he had killed her father and made a cup of his skull.\nThen after the feast she planned vengeance with Glodeside her maid.\nA knight named Helmege, the king\u2019s butler, loved Glodeside. To him\nthe queen gave herself in place of her maid, and then making herself\nknown, she compelled him to help her. They slew Albinus, but were\nthemselves compelled to flee, taking refuge with the Duke of Ravenna,\nwho afterwards caused them to be put to death by poison. (2459-2646.)\nIt is good therefore that a man hide his own praise, both in other\nthings and also in love, or else he may fail of his purpose.\n2681-3066. VAIN GLORY thinks of this world only and delights in new\nthings. He will change his guise like a chameleon. He will make carols,\nbalades, roundels and virelays, and if he gets any advantage in love,\nhe rejoices over it so that he forgets all thought of death. Tell me if\nthou hast done so.\nMy father, I may not wholly excuse myself, in that I have been for love\nthe better arrayed, and have attempted rondels, balades, virelays and\ncarols for her whom I love, and sung them moreover, and made myself\nmerry in chamber and in hall. But I fared none the better: my glory was\nin vain. She would not hear my songs, and my fine array brought me no\nreason to be glad. And yet I have had gladness at times in hearing how\nmen praised her, and also when I have tidings that she is well. Tell me\nif I am to blame for this.\nI acquit thee, my son, and on this matter I think to tell a tale how\nGod does vengeance on this vice. Listen now to a tale that is true,\nthough it be not of love. (2681-2784.)\nThere was a king of whom I spoke before, _Nabugodonosor_ by name. None\nwas so mighty in his days, and in his Pride he ruled the earth as a\ngod. This king in his sleep saw a tree which overshadowed the whole\nearth, and all birds and beasts had lodging in it or fed beneath it.\nThen he heard a voice bidding to hew down the tree and destroy it; but\nthe root (it said) should remain, and bear no man\u2019s heart, but feed on\ngrass like an ox, till the water of the heaven should have washed him\nseven times and he should be made humble to the will of God. The King\ncould find none to interpret this dream, and sent therefore for Daniel.\nHe said that the tree betokened the king, and that as the tree was\nhewn down, so his kingdom should be overthrown, and he should pasture\nlike an ox and be rained upon and afflicted, until he acknowledged\nthe greatness of God. The punishment was ordained, he said, for his\nvain glory, and if he would leave this and entreat for grace, he might\nperchance escape the evil.\nBut Pride will not suffer humility to stand with him. Neither for his\ndream nor yet for Daniel\u2019s word did this king leave his vain glory, and\nso that which had been foretold came upon him.\nThen after seven years he remembered his former state and wept; and\nthough he might not find words, he prayed within his heart to God and\nvowed to leave his vain glory, reaching up his feet towards the heaven,\nkneeling and braying for mercy. Suddenly he was changed again into\na man and received his power as before, and the pride of vain glory\npassed for ever from his heart. (2785-3042.)\nBe not thou, my son, like a beast, but take humility in hand, for a\nproud man cannot win love. I think now again to tell thee a tale which\nmay teach thee to follow Humility and eschew Pride.\n3067-3425. HUMILITY. _The Three Questions._ There was once a young\nand wise king, who delighted in propounding difficult questions, and\none knight of his court was so ready in answering them that the king\nconceived jealousy and resolved to put him to confusion. He bade him\ntherefore answer these three questions on pain of death: (1) What is\nit that has least need and yet men help it most? (2) What is worth\nmost and yet costs least? (3) What costs most and is worth least? The\nknight went home to consider, but the more he beat his brains, the more\nhe was perplexed. He had two daughters, the younger fourteen years of\nage, who, perceiving his grief, entreated him to tell her the cause.\nAt length he did so, and she asked to be allowed to answer for him\nto the king. When the day came, they went together to the court, and\nthe knight left the answers to the maiden, at which all wondered. She\nreplied to the first question that it was the Earth, upon which men\nlaboured all the year round, and yet it had no need of help, being\nitself the source of all life. As to the second, it was Humility,\nthrough which God sent down his Son, and chose Mary above all others;\nand yet this costs least to maintain, for it brings about no wars\namong men. The third question, she said, referred to Pride, which cost\nLucifer and the rebel angels the loss of heaven, and Adam the loss of\nparadise, and was the cause also of so many evils in the world.\nThe king was satisfied, and looking on the maiden he said, \u2018I like\nthine answer well, and thee also, and if thou wert of lineage equal to\nthese lords, I would take thee for my wife. Ask what thou wilt of me\nand thou shalt have it.\u2019 She asked an earldom for her father, and this\ngranted, she thanked the king upon her knees, and claimed fulfilment of\nhis former word. Whatever she may have been once, she was now an earl\u2019s\ndaughter, and he had promised to take her as his wife. The king, moved\nby love, gave his assent, and thus it was. This king ruled Spain in old\ndays and his name was Alphonse: the knight was called Don Petro, and\nthe daughter wise Peronelle. (3067-3402.)\nThus, my son, thou mayest know the evil of Pride, which fell from his\nplace in heaven and in paradise; but Humility is gentle and debonnaire.\nTherefore leave Pride and take Humility.\nMy father, I will not forget: but now seek further of my shrift.\nMy son, I have spoken enough of Pride, and I think now to tell of\nEnvy, which is a hellish vice, in that it does evil without any cause.\nLIB. II.\n1-220. SORROW FOR ANOTHER\u2019S JOY. The next after Pride is ENVY, who\nburns ever in his thought, if he sees another preferred to himself or\nmore worthy. Hast thou, my son, in love been sick of another man\u2019s\nwelfare?\nYea, father, a thousand times, when I have seen another blithe of love.\nI am then like Etna, which burns ever within, or like a ship driven\nabout by the winds and waves. But this is only as regards my lady, when\nI see lovers approach her and whisper in her ear. Not that I mistrust\nher wisdom, for none can keep her honour better; yet when I see her\nmake good cheer to any man, I am full of Envy to see him glad.\nMy son, the hound which cannot eat chaff, will yet drive away the oxen\nwho come to the barn; and so it is often with love. If a man is out of\ngrace himself, he desires that another should fail. (1-96.)\n_Acis and Galatea._ Ovid tells a tale how Poliphemus loved Galathea,\nand she, who loved another, rejected him. He waited then for a chance\nto grieve her in her love, and he saw her one day in speech with young\nAcis under a cliff by the sea. His heart was all afire with Envy, and\nhe fled away like an arrow from a bow, and ran roaring as a wild beast\nround Etna. Then returning he pushed down a part of the cliff upon\nAcis and slew him. She fled to the sea, where Neptune took her in his\ncharge, and the gods transformed Acis into a spring with fresh streams,\nas he had been fresh in love, and were wroth with Polipheme for his\nThus, my son, thou mayest understand that thou must let others be.\nMy father, the example is good, and I will work no evil in love for\n221-382. JOY FOR ANOTHER\u2019S GRIEF. This vice rejoices when he sees\nother men sad, and thinks that he rises by another\u2019s fall, as in other\nthings, so also in love. Hast thou done so, my son?\nYes, father, I confess that when I see the lovers of my lady get a\nfall, I rejoice at it; and the more they lose, the more I think that I\nshall win: and if I am none the better for it, yet it is a pleasure to\nme to see another suffer the same pains as I. Tell me if this be wrong.\nThis kind of Envy, my son, can never be right. It will sometimes be\nwilling to suffer loss, in order that another may also suffer, as a\ntale will show. (221-290.)\n_The Travellers and the Angel._ Jupiter sent down an angel to report\nof the condition of mankind. He joined himself to two travellers, and\nhe found by their talk that one was covetous and the other envious. On\nparting he told them that he came from God, and in return for their\nkindness he would grant them a boon: one should choose a gift and the\nother should have the double of what his fellow asked. The covetous\nman desired the other to ask, and the other, unwilling that his fellow\nshould have more good than he, desired to be deprived of the sight of\none eye, in order that his fellow might lose both. This was done, and\nthe envious man rejoiced. (291-364.)\nThis is a thing contrary to nature, to seek one\u2019s own harm in order to\ngrieve another.\nMy father, I never did so but in the way that I have said: tell me if\nthere be more.\n383-1871. DETRACTION. There is one of the brood of Envy called\nDetraction. He has Malebouche in his service, who cannot praise any\nwithout finding fault. He is like the beetle which flies over the\nfields, and cares nothing for the spring flowers, but makes his feast\nof such filth as he may find. So this envious jangler makes no mention\nof a man\u2019s virtue, but if he find a fault he will proclaim it openly.\nSo also in Love\u2019s court many envious tales are told. If thou hast made\nsuch janglery, my son, shrive thee thereof. (383-454.)\nYes, father, but not openly. When I meet my dear lady and think of\nthose who come about her with false tales, all to deceive an innocent\n(though she is wary enough and can well keep herself), my heart is\nenvious and I tell the worst I know against them; and so I would\nagainst the truest and best of men, if he loved my lady; for I cannot\nendure that any should win there but I. This I do only in my lady\u2019s\near, and above all I never tell any tale which touches her good name.\nTell me then what penance I shall endure for this, for I have told you\nthe whole truth.\nMy son, do so no more. Thy lady, as thou sayest, is wise and wary, and\nthere is no need to tell her these tales. Moreover she will like thee\nthe less for being envious, and often the evil which men plan towards\nothers falls on themselves. Listen to a tale on this matter. (454-586.)\n_Tale of Constance._ The Roman Emperor Tiberius Constantinus had a\ndaughter Constance, beautiful, wise, and full of faith. She converted\nto Christianity certain merchants of Barbary, who came to Rome to\nsell their wares, and they, being questioned by the Soldan when they\nreturned, so reported of Constance that he resolved to ask for her in\nmarriage. He sent to Rome and agreed to be converted, and Constance\nwas sent with two cardinals and many other lords, to be his bride. But\nthe mother of the Soldan was moved by jealousy. She invited the whole\ncompany to a feast, and there slew her own son and all who had had to\ndo with the marriage except Constance herself, whom she ordered to be\nplaced alone in a rudderless ship with victuals for five years, and so\nto be committed to the winds and waves. (587-713.)\nFor three years she drifted under God\u2019s guidance, and at last came\nto land in Northumberland, near a castle on the bank of Humber, which\nwas kept by one Elda for the king of that land Allee, a Saxon and a\nworthy knight. Elda found her in the ship and committed her to the\ncare of Hermyngheld his wife, who loved her and was converted by her.\nHermyngheld in the name of Christ restored sight to a blind man,\nat which all wondered, and Elda was converted to the faith. On the\nmorrow he rode to the king, and thinking to please him, who was then\nunwedded, told him of Constance. The king said he would come and see\nher. Elda sent before him a knight whom he trusted, and this knight\nhad loved Constance, but she had rejected him, so that his love was\nturned to hate. When he came to the castle he delivered the message,\nand they prepared to receive the king; but in the night he cut the\nthroat of Hermyngheld and placed the bloody knife under the bed where\nConstance lay. Elda came the same night and found his wife lying dead\nand Constance sleeping by her. The false knight accused Constance and\ndiscovered the knife where he had placed it. Elda was not convinced,\nand the knight swore to her guilt upon a book. Suddenly the hand of\nheaven smote him and his eyes fell out of his head, and a voice bade\nhim confess the truth, which he did, and thereupon died. (714-885.)\nAfter this the king came, and desiring to wed Constance, agreed to\nreceive baptism. So a bishop came from Bangor in Wales and christened\nhim and many more, and married Constance to the king. She would not\ntell who she was, but the king perceived that she was a noble creature.\nGod visited her and she was with child, but the king was compelled to\ngo out on a war, and left his wife with Elda and the bishop. A son was\nborn and baptized by the name of Moris, and letters were written to the\nking, and the bearer of them, who had to pass by Knaresborough, stayed\nthere to tell the news to the king\u2019s mother Domilde. She in the night\nchanged the letters for others, which said, as from the keepers of the\nqueen, that she had been delivered of a monster. The messenger carried\nthe letters to the king, who wrote back that they should keep his wife\ncarefully till he came again. On his return the messenger stayed again\nat Knaresborough, and Domilde substituted a letter bidding them on\npain of death place Constance and her child in the same ship in which\nshe had come, and commit them to the sea. They grieved bitterly, but\nobeyed. She prayed to heaven for help and devoted herself to the care\nof the child (886-1083). After the end of that year the ship came to\nland near a castle in Spain, where a heathen admiral was lord, who\nhad a steward named Thelo\u00fcs, a false renegade. He came to see the\nship and found Constance, but he let none else see her; and at night\nhe returned, thinking to have her at his will. He swore to kill her\nif she resisted him, and she bade him look out at the port to see if\nany man was near: then on the prayer of Constance he was thrown out\nof the ship and drowned. A wind arose which took her from the land,\nand after three years she came to a place where a great navy lay. The\nlord of these ships questioned her, but she told him little, giving\nher name as Couste. He said that he came from taking vengeance on the\nSaracens for their treachery, but could hear no news of Constance. He\nwas the Senator of Rome and was married to a niece of the Emperor named\nHeleine. She came to Rome with her child and dwelt with his wife till\ntwelve years were gone, and none knew what she was, but all loved her\nIn the meantime king Allee discovered the treachery and took vengeance\non his mother, who was burnt to death after confession of her guilt;\nand all said that she had well deserved her punishment and lamented for\nConstance. Having finished his wars, the king resolved to go to Rome\nfor absolution, and leaving Edwyn his heir to rule the land, he set\nforth with Elda. Arcennus reported to his wife and to Couste the coming\nof king Allee, and Couste swooned for joy. The king, after seeing the\nPope and relieving his conscience, made a feast, to which he invited\nthe Senator and others. Moris went also, and his mother bade him stand\nat the feast in sight of the king. The king seeing him thought him\nlike his wife Constance, and loved him without knowing why. He asked\nArcennus if the child were his son, and from him he heard his story and\nthe name of his mother. The king smiled at the name \u2018Couste,\u2019 knowing\nthat it was Saxon for Constance, and was eager to ascertain the truth.\nAfter the feast he besought the Senator to bring him home to see this\nCouste, and never man was more joyful than he was when he saw his wife.\nThe king remained at Rome for a time with Constance, but still she\ndid not tell him who she was. After a while she prayed him to make an\nhonourable feast before he left the city and to invite the Emperor,\nwho was at a place a few miles away from the city. Moris was sent\nto beseech him to come and eat with them, which request he granted;\nand at the time appointed they all went forth to meet the Emperor.\nConstance, riding forward to welcome him, made herself known to him as\nhis daughter. His heart was overcome, as if he had seen the dead come\nto life again, and all present shed tears. So a parliament was held and\nMoris was named heir to the Emperor. King Allee and Constance returned\nhome to the great joy of their land; but soon after this the king died,\nand Constance came again to Rome. After a short time the Emperor also\ndied in her arms, and she herself in the next year following. Moris was\ncrowned Emperor and known as \u2018the most Christian.\u2019 (1446-1598.)\nThus love at last prevailed and the false tongues were silenced. Beware\nthen thou of envious backbiting and lying, and if thou wouldest know\nfurther what mischief is done by backbiting, hear now another tale.\n_Demetrius and Perseus._ Philip king of Macedoine had two sons,\nDemetrius and Perseus. Demetrius the elder was the better knight, and\nhe was heir to the kingdom; but Perseus had envy of him and slandered\nhim to his father behind his back, saying that he had sold them to\nthe Romans. Demetrius was condemned on suborned evidence and by a\ncorrupt judge, and so put to death. Perseus then grew so proud that\nhe disdained his father and usurped his power, so that the father\nperceived the wrong which had been done; but the other party was so\nstrong that he could not execute justice, and thus he died of grief.\nThen Perseus took the government and made war on Rome, gathering a\ngreat host. The Romans had a Consul named Paul Emilius, who took\nthis war in hand. His little daughter wept when she parted from him,\nbecause her little dog named Perse was dead, and this seemed to him a\nprognostic of success, for Perseus had spoken against his brother like\na dog barking behind a man\u2019s back. Perseus rode with his host, not\nforeseeing the mischief, and he lost a large part of his army by the\nbreaking of the ice of the Danube. Paulus attacked him and conquered\nboth him and his land, so that Perseus himself died like a dog in\nprison, and his heir, who was exiled from his land, gained his bread by\nworking at a craft in Rome. (1613-1861.)\nLo, my son, what evil is done by the Envy which endeavours to hinder\nanother.\nI will avoid it, my father; but say on, if there be more.\nMy son, there is a fourth, as deceptive as the guiles of a juggler, and\nthis is called False Semblant. (1862-1878.)\n1879-2319. FALSE SEMBLANT. This is above all the spring from which\ndeceit flows. It seems fair weather on that flood; but it is not so\nin truth. False Semblant is allied with Hypocrisy, and Envy steers\ntheir boat. Therefore flee this vice and let thy semblant always be\ntrue. When Envy desires to deceive, it is False Semblant who is his\nmessenger; and as the mirror shows what was never within it, so he\nshows in his countenance that which is not in his heart. Dost thou\nfollow this vice, my son?\nNay, father, for ought I know; but question me, I pray you.\nTell me then, my son, if ever thou hast gained the confidence of any\nman in order to tell out his secrets and hinder him in his love. Dost\nthou practise such devices?\nFor the most part I say nay; but in some measure I confess I may be\nreckoned with those that use false colours. I feign to my fellow at\ntimes, until I know his counsels in love, and if they concern my lady,\nI endeavour to overthrow them. If they have to do with others than she,\nI break no covenant with him nor try to hinder him in his love; but\nwith regard to her my ears and my heart are open to hear all that any\nman will say,--first that I may excuse her if they speak ill of her,\nand secondly that I may know who her lovers are. Then I tell tales of\nthem to my lady, to hinder their suit and further mine. And though I\nmyself have no help from it, I can conceal nothing from her which it\nconcerns her to know. To him who loves not my lady, let him love as\nmany others as he will, I feign no semblant, and his tales sink no\ndeeper than my ears. Now, father, what is your doom and what pain must\nMy son, all virtue should be praised and all vice blamed: therefore\nput no visor on thy face. Yet many men do so nowadays, and especially\nI hear how False Semblant goes with those whom we call Lombards, men\nwho are cunning to feign that which is not, and who take from us the\nprofit of our own land, while we bear the burdens. They have a craft\ncalled _Fa crere_, and against this no usher can bar the door. This\ncraft discovers everything and makes it known in foreign lands to our\ngrievous loss. Those who read in books the examples of this vice of\nFalse Semblant, will be the more on their guard against it. (2077-2144.)\n_Hercules and Deianira._ I will tell thee a tale of False Semblant, and\nhow Deianira and Hercules suffered by it. Hercules had cast his heart\nonly upon this fair Deianira, and once he desired to pass over a river\nwith her, but he knew not the ford. There was there a giant called\nNessus, who envying Hercules thought to do him harm by treachery,\nsince he dared not fight against him openly. Therefore, pretending\nfriendship, he offered to carry the lady across and set her safe on\nthe other shore. Hercules was well pleased, and Nessus took her upon\nhis shoulder; but when he was on the further side, he attempted to\ncarry her away with him. Hercules came after them and shot him with a\npoisoned arrow, but before he died he gave Deianira his shirt stained\nwith his heart\u2019s blood, telling her that if her lord were untrue, this\nshirt would make his love return to her. She kept it well in coffer\nand said no word. The years passed, and Hercules set his heart upon\nEole, the king\u2019s daughter of Eurice, so that he dressed himself in\nher clothes and she was clothed in his, and no remedy could be found\nfor his folly. Deianira knew no other help, but took this shirt and\nsent it to him. The shirt set his body on fire, and clove to it so\nthat it could not be torn away. He ran to the high wood and tore down\ntrees and made a huge fire, into which he leapt and was burnt both\nflesh and bones. And all this came of the False Semblant which Nessus\nmade. Therefore, my son, beware, since so great a man was thus lost.\nFather, I will no more have acquaintance with False Semblant, and I\nwill do penance for my former feigning. Ask more now, if more there be.\nMy son, there is yet the fifth which is conceived of Envy, and that is\nSupplantation, by means of which many have lost their labour in love as\nin other things. (2313-2326.)\n2327-3110. SUPPLANTATION. This vice has often overthrown men and\ndeprived them of their dignities. Supplantation obtains for himself the\nprofit of other men\u2019s loss, and raises himself upon their fall. In the\nsame way there are lovers who supplant others and deprive them of what\nis theirs by right, reaping what others have sown. If thou hast done\nso, my son, confess.\nFor ought I know, father, I am guiltless in deed, but not so\nin thought. If I had had the power, I would long ago have made\nappropriation of other men\u2019s love. But this only as regards one, for\nwhom I let all others go. If I could, I would turn away her heart from\nher other lovers and supplant them, no matter by what device: but force\nI dare not use for fear of scandal. If this be sin, my father, I am\nready to redress my guilt. (2327-2428.)\nMy son, God beholds a man\u2019s thought, and if thou knewest what it were\nto be a supplanter in love, thou wouldest for thine own sake take heed.\nAt Troy Agamenon supplanted Achilles, and Diomede Troilus. _Geta_\nand _Amphitrion_ too were friends, and Geta was the lover of Almena:\nbut when he was absent, Amphitrion made his way to her chamber and\ncounterfeited his voice, whereby he obtained admittance to her bed.\nGeta came afterwards, but she refused to let him in, thinking that her\nlover already lay in her arms. (2429-2500.)\n_The False Bachelor._ There was an Emperor of Rome who ruled in peace\nand had no wars. His son was chivalrous and desirous of fame, so he\nbesought leave to go forth and seek adventures, but his father refused\nto grant it. At length he stole away with a knight whom he trusted,\nand they took service with the Soldan of Persia, who had war with the\nCaliph of Egypt. There this prince did valiantly and gained renown;\nmoreover, he was overtaken by love of the Soldan\u2019s fair daughter, so\nthat his prowess grew more and more, and none could stand against him.\nAt length the Soldan and the Caliph drew to a battle, and the Soldan\ntook a gold ring of his daughter and commanded her, if he should fall\nin the fight, to marry the man who should produce this ring. In the\nbattle this Roman did great deeds, and Egypt fled in his presence. As\nthey of Persia pursued, an arrow struck the Soldan and he was borne\nwounded to a tent. Dying he gave his daughter\u2019s ring to this knight of\nRome. After his burial a parliament was appointed, and on the night\nbefore it met, this young lord told his secret to his bachelor and\nshowed him the ring. The bachelor feigned gladness, but when his lord\nwas asleep, he stole the ring from his purse and put another in its\nstead. When the court was set, the young lady was brought forth. The\nbachelor drew forth the ring and claimed her hand, which was allowed\nhim in spite of protest, and so he was crowned ruler of the empire.\nHis lord fell sick of sorrow, caring only for the loss of his love;\nand before his death he called the lords to him and sent a message to\nhis lady, and wrote also a letter to his father the Emperor. Thus he\ndied, and the treason was known. The false bachelor was sent to Rome on\ndemand of the Emperor, to receive punishment there, and the dead body\nalso was taken thither for burial. (2501-2781.)\nThus thou mayest be well advised, my son, not to do so; and above all\nwhen Pride and Envy are joined together, no man can find a remedy for\nthe evil. Of this I find a true example in a chronicle of old time,\nshowing how Supplant worked once in Holy Church. I know not if it be so\n_Pope Boniface._ At Rome Pope Nicholas died, and the cardinals met in\nconclave to choose another Pope. They agreed upon a holy recluse full\nof ghostly virtues, and he was made Pope and called Celestin. There\nwas a cardinal, however, who had long desired the papacy, and he was\nseized with such envy that he thought to supplant the Pope by artifice.\nHe caused a young priest of his family to be appointed to the Pope\u2019s\nchamber, and he told this man to take a trumpet of brass and by means\nof it speak to the Pope at midnight through the wall, bidding him\nrenounce his dignity. This he did thrice; and the Pope, conceiving it\nto be a voice from heaven, asked the cardinals in consistory whether\na Pope might resign his place. All sat silent except this cardinal\nof whom we have spoken, and he gave his opinion that the Pope could\nmake a decree by which this might be done. He did so, and the cardinal\nwas elected in his stead under the name of Boniface. But such treason\ncannot be hid; it is like the spark of fire in the roof, which when\nblown by the wind blazes forth. Boniface openly boasted of his device;\nand such was his pride that he took quarrel with Louis, King of France,\nand laid his kingdom under interdict. The king was counselled by\nhis barons, and he sent Sir William de Langharet, with a company of\nmen-at-arms, who captured the Pope at Pontsorge near Avignon and took\nhim into France, where he was put in bonds and died of hunger, eating\noff both his hands. Of him it was said that he came in like a fox,\nreigned like a lion, and died like a dog. By his example let all men\nbeware of gaining office in the Church by wrongful means. God forbid\nthat it should be of our days that the Abbot Joachim spake, when he\nprophesied of the shameful traffic which should dishonour the Church of\nEnvy it was that moved Joab to slay Abner treacherously; and for Envy\nAchitophel hanged himself when his counsel was not preferred. Seneca\nsays that Envy is the common wench who keeps tavern for the Court,\nand sells liquour which makes men drunk with desire to surpass their\nEnvy is in all ways unpleasant in love; the fire within dries up the\nblood which should flow kindly through his veins. He alone is moved by\npure malice in that which he does. Therefore, my son, if thou wouldest\nfind a way to love, put away Envy.\nReason would that I do so, father; but in order that I may flee from\nthis vice, I pray you to tell me a remedy.\nMy son, as there is physic for the sick, so there are virtues for the\nvices, which quench them as water does a fire. Against Envy is set\nCharity, the mother of Pity, which causes a man to be willing to bear\nevil himself rather than that another should suffer. Hear from me a\ntale about this, and mark it well. (3111-3186.)\n_Constantine and Silvester._ In Latin books I find how Constantine,\nthe Emperor of Rome, had a leprosy which could not be cured, and wise\nmen ordered for his healing a bath of the blood of children under\nseven years old. Orders were sent forth, and mothers brought their\nchildren from all parts to the palace. The Emperor, hearing the noise\nof lamentation, looked forth in the morning and was struck with pity.\nHe thought to himself that rich and poor were all alike in God\u2019s sight,\nand that a man should do to others as he would that others should do\nto him. He resolved rather to suffer his malady than that so much\ninnocent blood should be shed, and he sent the mothers and children\naway happy to their homes. In the night he had a vision of Saint Peter\nand Saint Paul, saying to him, that as he had shown mercy, mercy should\nbe shown to him, and bidding him send to fetch Silvester from Mount\nCelion, where he was hiding for fear of the Emperor, who had been a foe\nto Christ\u2019s faith. They told him their names and departed, and he did\nas they commanded. Silvester came and preached to the Emperor of the\nredemption of mankind and the last judgement, and said that God had\naccepted the charity and pity which he had shown. Constantine received\nbaptism in the same vessel which had been prepared for the blood; and\nas he was being baptized, a light from heaven shone in the place and\nthe leprosy fell from him as it were fishes\u2019 scales. Thus body and soul\nboth were cleansed. The Emperor sent forth letters bidding all receive\nbaptism on pain of death, and founded two churches in Rome for Peter\nand Paul, to which he gave great worldly possessions. His will was\ngood, but the working of his deed was bad. As he made the gift, a voice\nwas heard from heaven saying that the poison of temporal things was\nthis day mingled with the spiritual. All may see the evil now, and may\nI have said, my son, how Charity may help a man in both worlds;\ntherefore, if thou wouldest avoid Envy, acquaint thyself with Charity,\nwhich is the sovereign virtue.\nMy father, I shall ever eschew Envy the more for this tale which ye\nhave told, and I pray you to give me my penance for that which I have\ndone amiss, and to ask me further.\nI will tell thee, my son, of the vice which stands next after this.\nLIB. III.\nThere is a vice which is the enemy to Patience and doth no pleasure\nto nature. This is one of the fatal Seven and is called IRE, which in\nEnglish is WRATH.\n25-416. He has five servants to help him, of whom the first is\nMELANCHOLY, which lours like an angry beast and none knows the reason\nwhy. Hast thou been so, my son?\nYea, father, I may not excuse myself therof, and love is the cause of\nit. My heart is ever hot and I burn with wrath, angered with myself\nbecause I cannot speed. Waking I dream that I meet with my lady and\npray her for an answer to my suit, and she, who will not gladly swear,\nsaith me nay without an oath, wherewith I am so distempered that I\nalmost lose my wits; and when I think how long I have served and how I\nam refused, I am angry for the smallest thing, and every servant in my\nhouse is afraid of me until the fit passes. If I approach my lady and\nshe speaks a fair word to me, all my anger is gone; but if she will not\nlook upon me, I return again to my former state. Thus I hurt my hand\nagainst the prick and make a whip for my own self; and all this springs\nfrom Melancholy. I pray you, my father, teach me some example whereby I\nmay appease myself.\nMy son, I will fulfil thy prayer. (25-142.)\n_Canace and Machaire._ There was a king called Eolus, and he had\ntwo children, a son Machaire and a daughter Canace. These two grew\nup together in one chamber, and love made them blind, so that they\nfollowed only the law of nature and saw not that of reason. As the bird\nwhich sees the food but not the net, so they saw not the peril. At\nlength Canace was with child and her brother fled. The child was born\nand the truth could not be hid. The father came into her chamber in a\nfrenzy of wrath, and she in vain entreated for mercy. He sent a knight\nto her with a sword, that she might slay herself; but first she wrote a\nletter to her brother, while her child lay weeping in her breast. Then\nshe set the pommel of the sword to ground and pierced her heart with\nthe point. The king bade them take the child and cast it out for wild\nbeasts to devour. Little did he know of love who wrought such a cruel\nTherefore, my son, have regard to love, and remember that no man\u2019s\nmight can resist what Nature has ordained. Otherwise vengeance may\nfall, as in a tale that I will tell. (337-360.)\n_Tiresias_ saw two snakes coupled together and smote them with his\nstaff. Thereupon, as he had disturbed nature, so he was transformed\nagainst nature into a woman. (361-380.)\nThus wrote Ovid, and thus we see that we ought not to be wroth against\nthe law of nature in men. There may be vice in love, but there is no\nmalice.\nMy father, all this is true. Let every man love whom he will; I shall\nnot be wroth, if it be not my lady. I am angry only with myself,\nbecause I can find no remedy for my evils. (381-416.)\n417-842. CHESTE. The second kind of Wrath is Cheste, which has his\nmouth ever unlocked and utters evil sayings of every one. Men are more\nafraid of him than of thunder and exclaim against his evil tongue. Tell\nme, my son, if thou hast ever chid toward thy love.\nNay, father, never: I call my lady herself to witness. I never dared\nspeak to her any but good words. I may have said at times more than\nI ought, the best plowman balks sometimes, and I have often spoken\ncontrary to her command; but she knows well that I do not chide. Men\nmay pray to God, and he will not be wroth; and my lady, being but a\nwoman, ought not to be angry if I tell her of my griefs. Often indeed I\nchide with myself, because I have not said that which I ought, but this\navails me nothing. Now ye have heard all, therefore give me absolution.\nMy son, if thou knewest all the evils of Cheste in love, thou wouldest\nlearn to avoid it. Fair speech is most accordant to love; therefore\nkeep thy tongue carefully and practise Patience.\nMy father, tell me some example of this. (417-638.)\n_Patience of Socrates._ A man should endure as Socrates did, who to try\nhis own patience married a scolding wife. She came in on a winter day\nfrom the well and saw her husband reading by the fire. Not being able\nto draw an answer to her reproaches, she emptied the water-pot over his\nhead: but he said only that rain in the course of nature followed wind,\nand drew nearer to the fire to dry his clothes. (639-698.)\nI know not if this be reasonable, but such a man ought truly to be\ncalled patient by judgement of Love\u2019s Court.\nHere again is a tale by which thou mayest learn to restrain thy tongue.\n_Jupiter, Juno and Tiresias._ Jupiter and Juno fell out upon the\nquestion whether man or wife is the more ardent in love, and they made\nTiresias judge. He speaking unadvisedly gave judgement against Juno,\nwho deprived him of his sight. Jupiter in compensation gave him the\ngift of prophecy, but he would rather have had the sight of his eyes.\nTherefore beware, and keep thy tongue close. (731-782.)\n_Phebus and Cornide._ Phebus loved Cornide, but a young knight visited\nher in her chamber. This was told to Phebus by a bird which she kept,\nand he in anger slew Cornide. Then he repented, and as a punishment he\nchanged the bird\u2019s feathers from white to black. (783-817.)\n_Jupiter and Laar._ The nymph Laar told tales of Jupiter to Juno, and\nhe cut off her tongue and sent her down to hell. There are many such\nnow in Love\u2019s Court, who let their tongues go loose. Be not thou one of\nthese, my son, and above all avoid Cheste.\nMy father, I will do so: but now tell me more of Wrath. (818-842.)\n843-1088. HATE is the next, own brother to Cheste. Art thou guilty of\nthis?\nI know not as yet what it is, except ye teach me.\nListen then: Hate is a secret Wrath, gathering slowly and dwelling in\nthe heart, till he see time to break forth.\nFather, I will not swear that I have been guiltless of this; for though\nI never hated my lady, I have hated her words. Moreover I hate those\nenvious janglers who hinder me with their lies, and I pray that they\nmay find themselves in the same condition as I am. Then I would stand\nin their way, as they stand in mine, and they would know how grievous a\nthing it is to be hindered in love.\nMy son, I cannot be content that thou shouldest hate any man, even\nthough he have hindered thee. But I counsel thee to beware of other\nmen\u2019s hate, for it is often disguised under a fair appearance, as the\nGreeks found to their cost. (843-972.)\n_King Namplus and the Greeks._ After the fall of Troy the Greeks,\nvoyaging home, were overtaken by a storm and knew not how to save their\nships. Now there was a king, Namplus, who hated the Greeks because of\nhis son Palamades, whom they had done to death, and he lighted fires to\nlure their ships towards his rocky coast. They supposed that the fires\nwere beacons to guide them into haven, and many of their ships ran on\nthe rocks. The rest, warned by the cry of those that perished, put\nforth again to sea.\nBy this, my son, thou mayest know how Fraud joins with Hate to\noverthrow men. (973-1088.)\n1089-2621. CONTEK and HOMICIDE. Two more remain, namely Contek, who\nhas Foolhaste for his chamberlain, and Homicide. These always in their\nwrath desire to shed blood, and they will not hear of pity. Art thou\nguilty of this, my son?\nNay, my father, Christ forbid. Yet as regards love, about which is\nour shrift, I confess that I have Contek in my heart, Wit and Reason\nopposing Will and Hope. Reason says that I ought to cease from my love,\nbut Will encourages me in it, and he it is who rules me.\nThou dost wrong, my son, for Will should ever be ruled by Reason,\nwhereof I find a tale written. (1089-1200.)\n_Diogenes and Alexander._ There was a philosopher named Diogenes, who\nin his old age devised a tun, in which he sat and observed the heavens.\nKing Alexander rode by with his company and sent a knight to find out\nwhat this might be. The knight questioned Diogenes, but he could get\nno answer. \u2018It is thy king who asks,\u2019 said the knight in anger. \u2018No,\nnot my king,\u2019 said the philosopher. \u2018What then, is he thy man?\u2019 \u2018Nay,\nbut rather my man\u2019s man.\u2019 The knight told the king, who rode himself\nto see. \u2018Father,\u2019 he said,\u2019tell me how I am thy man\u2019s man.\u2019 Diogenes\nreplied, \u2018Because I have always kept Will in subjection to me, but\nwith thee Will is master and causes thee to sin.\u2019 The king offered to\ngive him whatsoever he should ask. He replied, \u2018Stand thou out of my\nsunshine: I need no other gift from thee.\u2019\nFrom this thou mayest learn, my son; for thou hast said that thy will\nis thy master, and hence thou hast Contek in thine heart, and this,\nsince love is blind, may even breed Homicide. (1201-1330.)\n_Pyramus and Thisbe._ In the city of Semiramis there dwelt two lords\nin neighbouring houses, and the one had a son named Piramus, and the\nother a daughter, Tisbee. These loved each other, and when two are of\none accord in love, no man can hinder their purpose. They made a hole\nin the wall between them and conversed through this, till at length\nthey planned to meet near a spring without the town. The maiden was\nthere first; but a lion came to drink at the spring with snout all\nbloody from a slain beast, and she fled away, leaving her wimple on\nthe ground. This the lion tore and stained with blood, while she lay\nhid in a bush, not daring to move. Piramus came soon and supposed she\nhad been slain. Reproaching himself as the cause of her death, he slew\nhimself with his sword in his foolhaste. Tisbee came then and found\nhim dead, and she called upon the god and goddess of love, who had so\ncruelly served those who were obedient to their law. At last her sorrow\novercame her, so that she knew not what she did. She set the sword\u2019s\npoint to her heart and fell upon it, and thus both were found lying.\nBeware by this tale that thou bring not evil on thyself by foolhaste.\nMy father, I will not hide from you that I have often wished to die,\nthough I have not been guilty of the deed. But I know by whose counsel\nit is that my lady rejects me, and him I would slay if I had him in my\npower.\nWho is this mortal enemy, my son?\nHis name is _Danger_, and he may well be called \u2018sanz pite.\u2019 It is he\nwho hinders me in all things and will not let my lady receive my suit.\nHe is ever with her and gives an evil answer to all my prayers. Thus I\nhate him and desire that he should be slain. But as to my lady, I muse\nat times whether she will be acquitted of homicide, if I die for her\nlove, when with one word she might have saved me.\nMy son, refrain thine heart from Wrath, for Wrath causes a man to fail\nof love. Men must go slowly on rough roads and consider before they\nclimb: \u2018rape reweth,\u2019 as the proverb says, and it is better to cast\nwater on the fire than burn up the house. Be patient, my son: the mouse\ncannot fight with the cat, and whoso makes war on love will have the\nworse. Love demands peace, and he who fights most will conquer least.\nHasten not to thy sorrow: he has not lost who waits.\nThou mayest take example by Piramus, who slew himself so foolishly. Do\nnothing in such haste, for suffrance is the well of peace. Hasten not\nthe Court of Love, in which thou hast thy suit. Foolhaste often sets a\nman behind, and of this I have an example. (1495-1684.)\n_Phebus and Daphne._ Phebus laid his love on Daphne and followed his\nsuit with foolish haste. She ever said him nay, and at length Cupid,\nseeing the haste of Phebus, said that he should hasten more and yet\nnot speed. He pierced his heart therefore with a golden dart of fire,\nand that of Daphne with a dart of lead. Thus the more Phebus pursued,\nthe more she fled away, and at length she was changed into a laurel\ntree, which is ever green, in token that she remained ever a maid. Thus\nthou mayest understand that it is vain to hasten love, when fortune is\nagainst it.\nThanks, father, for this: but so long as I see that my lady is no tree,\nI will serve her, however fortune may turn.\nI say no more, my son, but think how it was with Phebus and beware. A\nman should take good counsel always, for counsel puts foolhaste away.\nTell me an example, I pray you. (1685-1756.)\n_Athemas and Demephon._ When Troy was taken and the Greeks returned\nhome, many kings found their people unwilling to receive them. Among\nthese were Athemas and Demephon, who gathered a host to avenge\nthemselves and said they would spare neither man, woman, nor child.\nNestor however, who was old and wise, asked them to what purpose they\nwould reign as kings, if their people should be destroyed, and bade\nthem rather win by fair speech than by threats. Thus the war was\nturned to peace: for the nations, seeing the power which the kings had\ngathered, sent and entreated them to lay aside their wrath. (1757-1856.)\nBy this example refrain thine heart, my son, and do nothing by violence\nwhich may be done by love. As touching Homicide, it often happens\nunadvisedly through Will, when Reason is away, and great vengeance has\nsometimes followed. Whereof I shall tell a tale which it is pity to\n_Orestes._ Agamenon, having returned from Troy, was slain by his wife\nClimestre and her lover Egistus. Horestes, his infant son, was saved\nand delivered into the keeping of the king of Crete. When he grew up,\nhe resolved to avenge his father, and coming to Athens gathered a power\nthere with the help of the duke. When he offered sacrifice in a temple\nfor his success, the god gave him command to slay his mother, tearing\naway her breasts with his own hands and giving her body to be devoured.\nHe rode to Micene and took the city by siege: then he sent for his\nmother and did as the oracle had commanded. Egistus, coming to the\nrescue of Micene, was caught in an ambush and hanged as a traitor.\nFame spread these deeds abroad, and many blamed Horestes for slaying\nhis mother. The lords met at Athens and sent for him to come and\nanswer for his deed. He told how the gods had laid a charge upon him\nto execute judgement, as he had done, and Menesteus, a duke and worthy\nknight, spoke for him and championed his cause. They concluded upon\nthis that since she had committed so foul an adultery and murder, she\nhad deserved the punishment, and Horestes was crowned king of Micene.\nEgiona, daughter of Egistus and Climestre, who had consented to the\nmurder of Agamenon, hanged herself for sorrow that her brother had been\nacquitted. Such is the vengeance for murder. (1885-2195.)\nMy father, I pray you tell me if it is possible without sin to slay a\nman.\nYea, my son, in sundry wise. The judge commits sin if he spares to slay\nthose who deserve death by the law. Moreover a man may defend his house\nand his land in war, and slay if no better may be.\nI beseech you, father, to tell me whether those that seek war in a\nworldly cause, and shed blood, do well. (2196-2250.)\n_War._ God has forbidden homicide, and when God\u2019s Son was born, his\nangels proclaimed peace to the men of good will. Therefore by the law\nof charity there should be no war, and nature also commends peace.\nWar consorts with pestilence and famine and brings every kind of evil\nupon the earth. I know not what reward he deserves who brings in such\nthings; and if he do it to gain heaven\u2019s grace, he shall surely fail.\nSince wars are so evil in God\u2019s sight, it is a marvel what ails men\nthat they cannot establish peace. Sin, I trow, is the cause, and the\nwages of sin is death. Covetousness first brought in war, and among the\nGreeks Arcadia alone was free from war, because it was barren and poor.\nYet it is a wonder that a worthy king or lord will claim that to which\nhe has no right. Nature and law both are against it, but Wit is here\noppressed by Will, and some cause is feigned to deceive the world. Thou\nmayest take an example of this, how men excuse their wrong-doing, and\nhow the poor and the rich are alike in the lust for gain. (2251-2362.)\n_Alexander and the Pirate._ A sea-rover was brought before Alexander\nand accused of his misdeeds. He replied, \u2018I have a heart like thine,\nand if I had the power, I would do as thou dost. But since I am the\nleader of a few men only, I am called a thief, while thou with thy\ngreat armies art called an Emperor. Rich and poor are not weighed\nevenly in the balance.\u2019 The king approved his boldness and retained him\nin his service. (2363-2417.)\nThus they who are set on destruction are all of one accord, captain\nand company alike. When reason is put aside, man follows rapine like\na bird of prey, and all the world may not suffice for his desires.\nAlexander overran the whole earth and died miserably, when he\nthought himself most secure. Lo, what profit it is to slay men for\ncovetousness, as if they were beasts. Beware, my son, of slaying.\nIs it lawful, my father, to pass over the sea to war against the\nSaracen?\nMy son, Christ bade men preach and suffer for the faith. He made all\nmen free by his own death, and his apostles after him preached and\nsuffered death: but if they had wished to spread the faith by the\nsword, it would never have prevailed. We see that since the time when\nthe Church took the sword in hand, a great part of that which was won\nhas been lost to Christ\u2019s faith. Be well advised then always ere thou\nslay. Homicide stands now even in the Church itself; and when the well\nof pity is thus defouled with blood, others do not hesitate to make war\nand to slay. We see murder now upon the earth as in the days when men\nbought and sold sins.\nIn Greece before Christ\u2019s faith men were dispensed of the guilt of\nmurder by paying gold: so it was with Peleus, Medea, Almeus, and so it\nis still. But after this life it shall be known how it fares with those\nwho do such things. Beasts do not prey upon their own kind, and it is\nnot reasonable that man should be worse than a beast.\nSolinus tells a tale of a bird with man\u2019s face, which dies of sorrow\nwhen it has slain a man. By this example men should eschew homicide and\nfollow mercy. (2485-2621.)\nI have heard examples of this virtue of MERCY among those who followed\nthe wars. Remember, my son, that this virtue brings grace, and that\nthey who are most mighty to hurt should be the most ready to relieve.\n_Telaphus and Theucer._ Achilles and his son Telaphus made war on\nTheucer, king of Mese. Achilles was about to slay the king in the\nbattle, but Telaphus interceded for him, saying that Theucer once did\nhim good service. Thus the king\u2019s life was spared but the Greeks won\nthe victory. Theucer, grateful for this and for other service before\nrendered by Achilles, made Telaphus heir to all his land, and thus was\nmercy rewarded. (2639-2717.)\nTake pity therefore, my son, of other men\u2019s suffering, and let nothing\nbe a pleasure to thee which is grief to another. Stand against Ire\nby the counsel of Patience and take Mercy to be the governor of thy\nconscience: so shalt thou put away all homicide and hate, and so shalt\nthou the sooner have thy will of love.\nFather, I will do your hests; and now give me my penance for Wrath, and\nask further of my life.\nMy son, I will do so. Art thou then guilty of Sloth?\nMy father, I would know first the points which belong to it.\nHearken then, and I will set them forth: and bear well in mind that\nshrift is of no value to him that will not endeavour to leave his vice.\nLIB. IV.\n1-312. LACHESCE is the first point of SLOTH, and his nature is to put\noff till to-morrow what he ought to do to-day. Hast thou done so in\nlove?\nYes, my father, I confess I am guilty. When I have set a time to speak\nto that sweet maid, Lachesce has often told me that another time is\nbetter, or has bidden me write instead of speaking by mouth. Thus I\nhave let the time slide for Sloth, until it was too late. But my love\nis always the same, and though my tongue be slow to ask, my heart is\never entreating favour. I pray you tell me some tale to teach me how to\nput away Lachesce. (1-76.)\n_Eneas and Dido._ When Eneas came with his navy to Carthage, he won\nthe love of the queen Dido, who laid all her heart on him. Thence he\nwent away toward Ytaile; and she, unable to endure the pain of love,\nwrote him a letter saying that if he came not again, it would be with\nher as with the swan that lost her mate, she should die for his sake.\nBut he, being slothful in love, tarried still away, and she bitterly\ncomplaining of his delay, thrust a sword through her heart and thus got\nrest for herself. (77-146.)\n_Ulysses and Penelope._ Again, when Ulixes stayed away so long at Troy,\nhis true wife Penolope wrote him a letter complaining of his Lachesce.\nSo he set himself to return home with all speed as soon as Troy was\n_Grossteste._ The great clerk Grossteste laboured for seven years to\nmake a speaking head of brass, and then by one half-minute of Lachesce\nhe lost all his labour. (234-243.)\nIt fares so sometimes with the lover who does not keep his time.\nLet him think of the five maidens whose lamps were not lit when the\nbridegroom came forth, and how they were shut out.\nMy father, I never had any time or place appointed me to get any grace:\notherwise I would have kept my hour. But she will not alight on any\nlure that I may cast, and the louder I cry, the less she hears.\nGo on so, my son, and let no Lachesce be found in thee. (244-312.)\n313-538. PUSILLANIMITY means in our language the lack of heart to\nundertake man\u2019s work. This vice is ever afraid when there is no cause\nof dread. So as regards love there are truants that dare not speak, who\nare like bells without clappers and do not ask anything.\nI am one of those, my father, in the presence of my lady.\nDo no more so, my son, for fortune comes to him who makes continuance\nin his prayers. (313-370.)\n_Pygmaleon._ There was one named Pymaleon, a sculptor of great skill,\nwho made an image of a woman in ivory, fairer than any living creature.\nOn this he set his love and prayed her ever for a return, as though\nshe understood what he said. At length Venus had pity on him and\ntransformed the image into a woman of flesh and blood. Thus he won his\nwife; but if he had not spoken, he would have failed. By this example\nthou mayest learn that word may work above nature, and that the god of\nlove is favourable to those who are steadfast in love. About which also\nI read a strange tale. (371-450.)\n_Iphis._ King Ligdus told his wife that if her child about to be born\nshould be a daughter, it must be put to death. A daughter was born,\nwhom Isis the goddess of childbirth bade bring up as a boy. So they\nnamed him Iphis, and when he was ten years old he was betrothed to\nIante. Cupid took pity on them at last for the love that they had to\none another, and changed Iphis into a man. (451-505.)\nThus love has goodwill towards those who pursue steadfastly that which\nto love is due.\nMy father, I have not failed for lack of prayer, except so far as I\nsaid above. I beseech Love day and night to work his miracle for me.\n539-886. FORGETFULNESS. There is yet another who serves Accidie, and\nthat is Foryetelness. He forgets always more than the half of that\nwhich he has to say to his love.\nSo it has often been with me, father: I am so sore afraid in her\npresence that I am as one who has seen a ghost, and I cannot get my\nwits for fear, but stand, as it were, dumb and deaf. Then afterwards I\nlament and ask myself why I was afraid, for there is no more violence\nin her than in a child of three years old. Thus I complain to myself of\nmy forgetfulness; but I never forget the thought of her, nor should do,\nthough I had the Ring of Oblivion, which Moses made for Tharbis. She is\nnear my heart always, and when I am with her, I am so ravished with the\nsight of her, that I forget all the words that I ought to speak. Thus\nit is with me as regards forgetfulness and lack of heart.\nMy son, love will not send his grace unless we ask it. God knows a\nman\u2019s thought and yet he wills that we should pray. Therefore pull up a\nbusy heart and let no chance escape thee; and as touching Foryetelness\nI find a tale written. (539-730.)\n_Demophon and Phyllis._ King Demephon, as he sailed to Troy, came to\nRhodopeie, of which land Phillis was queen. He plighted his troth to\nher, and she granted him all that he would have. Then came the time\nthat he should sail on to Troy, but he vowed to return to her within a\nmonth. The month passed and he forgot his time. She sent him a letter,\nsetting him a day, and saying that if he came not, his sloth would\ncause her death. She watched and waited, putting up a lantern in a\ntower by night, but he did not return. Then when the day came and no\nsail appeared, she ran down from the tower to an arbour where she was\nalone, and hanged herself upon a bough with a girdle of silk. The gods\nshaped her into a tree, which men called after her Philliberd, and this\nname it has still to the shame of Demephon, who repented, but all too\nlate. Thus none can guess the evil that comes through Foryetelness.\n887-1082. NEGLIGENCE is he who will not be wise beforehand, and\nafterwards exclaims, \u2018Would God I had known!\u2019 He makes the stable-door\nfast after the steed is stolen. If thou art so in love, thou wilt not\nachieve success.\nMy father, I may with good conscience excuse myself of this. I labour\nto learn love\u2019s craft, but I cannot find any security therein. My will\nis not at fault, for I am busy night and day to find out how love may\nbe won.\nI am glad, my son, that thou canst acquit thyself of this, for there is\nno science and no virtue that may not be lost by Negligence. (887-978.)\n_Phaeton._ Phebus had a son named Pheton, who, conspiring with his\nmother Clemenee, got leave to drive the chariot of the Sun. Phebus\nadvised him how he should do, and that he should drive neither too\nlow nor too high. But he through Negligence let the horses draw the\ncar where they would, and at last the world was set on fire. Phebus\nthen caused him to fall from the car, and he was drowned in a river.\n_Icarus._ As in high estate it is a vice to go too low, so in low\nestate it does harm to go too high. Dedalus had a son named Icharus,\nand they were in prison with Minotaurus and could not escape. This\nDedalus then fashioned wings for himself and his son, and he warned his\nson not to fly too high, lest the wax with which his wings were set on\nshould melt with the sun. Icharus neglected his father\u2019s warning and\nfell to his destruction: and so do some others. (1035-1082.)\n1083-2700. IDLENESS is another of the brood of Sloth and is the nurse\nof every vice. In summer he will not work for the heat and in winter\nfor the cold. He will take no travail for his lady\u2019s sake, but is as a\ncat that would eat fish and yet not wet his claws. Art thou of such a\nmould? Tell me plainly.\nNay, father, towards love I was never idle.\nWhat hast thou done then, my son?\nIn every place where my lady is, I have been ready to serve her,\nwhether in chamber or in hall. When she goes to mass, I lead her up to\nthe offering; when she works at her weaving or embroidery, I stand by,\nand sometimes I tell tales or sing. When she will not stay with me, but\nbusies herself elsewhere, I play with the dog or the birds and talk to\nthe page or the waiting-maid, to make an excuse for my lingering. If\nshe will ride, I lift her into the saddle and go by her side, and at\nother times I ride by her carriage and speak with her, or sing. Tell me\nthen if I have any guilt of Idleness.\nThou shalt have no penance here, my son; but nevertheless there are\nmany who will not trouble themselves to know what love is, until he\novercome them by force. Thus a king\u2019s daughter once was idle, until the\ngod of love chastised her, as thou shalt hear. (1083-1244.)\n_Rosiphelee_, daughter of Herupus, king of Armenie, was wise and fair,\nbut she had one great fault of sloth, desiring neither marriage nor\nthe love of paramours. Therefore Venus and Cupid made a rod for her\nchastising, so that her mood at length was changed. She walked forth\nonce in the month of May, and staying alone under the trees near\na lawn, she heard the birds sing and saw the hart and the hind go\ntogether, and a debate arose within her as to love. Then casting her\neyes about, she saw a company of ladies riding upon white horses. They\nhad saddles richly adorned and were clothed in the fairest copes and\nkirtles, all alike of white and blue. Their beauty was beyond that of\nearthly things, and they wore crowns upon their heads such that all the\ngold of Cresus could not have purchased the least of them.\nThe king\u2019s daughter drew back abashed and hid herself to let them pass,\nnot daring to ask who they were. Then after them she saw a woman on\na black horse, lean, galled and limping, yet with a richly jewelled\nbridle. The woman, though fair and young, had her clothing torn and\nmany score of halters hanging about her middle. The princess came forth\nand asked her what this company might be, and she said these were they\nwho had been true servants to love, but she herself had been slow and\nunwilling; and therefore each year in the month of May she must needs\nride in this manner and bear halters for the rest. Her jewelled bridle\nwas granted her because at last she had yielded to love, but death came\nupon her too suddenly. \u2018I commend you to God, lady,\u2019 she said, \u2018and\nbid you warn all others for my sake not to be idle in love, but to\nthink upon my bridle.\u2019 Thus she passed out of sight like a cloud, and\nthe lady was moved with fear and amended her ways, swearing within her\nheart that she would bear no halters. (1245-1446.)\nUnderstand then, my son, that as this lady was chastised, so should\nthose knights take heed who are idle towards love, lest they deserve\neven a greater punishment. Maidens too must follow the law of love and\nnot waste that time during which they might be bearing the charge of\nchildren for the service of the world. And about this I think to tell\n_Jephthah\u2019s daughter._ Among the Jews there was a duke named Jepte,\nwho going to war against Amon, made a vow that if victory were granted\nto him, he would sacrifice to God the first who should meet him on his\nreturn. He overcame his foes and returning met his daughter, who came\nforth to welcome him with songs and dances. When she saw his sorrow\nand heard the vow that he had made, she bade him keep his covenant,\nand asked only for a respite of forty days to bewail her maidenhead,\nin that she had brought forth no children for the increase of her\npeople. So with other maidens she went weeping over the downs and the\ndales, and mourned for the lost time which she never could now redeem.\nFather, ye have done well to rebuke maidens for this vice of Sloth: but\nas to the travail which ye say men ought to take for love, what mean ye\nby this?\nI was thinking, my son, of the deeds of arms that men did in former\ntimes for love\u2019s sake. He who seeks grace in love must not spare his\ntravail. He must ride sometimes in Pruce and sometimes in Tartary, so\nthat the heralds may cry after him, \u2018Valiant, Valiant!\u2019 and his fame\nmay come to his lady\u2019s ear. This is the thing I mean. Confess, if thou\nhast been idle in this. (1596-1647.)\nYea, my father, and ever was. I know not what good may come of slaying\nthe heathen, and I should have little gain from passing over the sea,\nif in the meantime I lost my lady at home. Let them pass the sea whom\nChrist commanded to preach his faith to all the world; but now they sit\nat ease and bid us slay those whom they should convert. If I slay a\nSaracen, I slay body and soul both, and that was never Christ\u2019s lore.\nAs for me, I will serve love, and go or stay as love bids me. I have\nheard that Achilles left his arms at Troy for love of Polixenen, and so\nmay I do: but if my lady bade me labour for her, I would pass through\nsky or sea at her command. Nevertheless I see that those who labour\nmost for love, win often the least reward, and though I have never been\nidle in deed, yet the effect is always idleness, for my business avails\nme nothing. Therefore idle I will call myself.\nMy son, be patient. Thou knowest not what chance may fall. It is\nbetter to wait on the tide than to row against the stream. Perchance\nthe revolution of the heavens is not yet in accord with thy condition.\nI can bear witness to Venus that thou hast not been idle in love;\nbut since thou art slow to travail in arms and makest an argument of\nAchilles, I will tell thee a tale to the contrary. (1648-1814.)\n_Nauplus and Ulysses._ King Nauplus, father of Palamades, came to\npersuade Ulixes to go with the Greeks to Troy. He, however, desired to\nstay at home with his wife, and feigning madness he yoked foxes to his\nplough and sowed the land with salt. Nauplus saw the cause and laid the\ninfant son of Ulixes before his plough. The father turned the plough\naside, and Nauplus rebuked him for thus unworthily forsaking the honour\nof arms and for setting love before knighthood. He repented of his\nfolly and went forth with them to Troy. (1815-1891.)\nThus a knight must prefer honour to worldly ease and put away all\ndread, as did _Prothesilai_, whose wife wrote to him that he should\nlose his life if he landed at Troy; and he took no heed of her womanish\nfears, but was the first to land, choosing rather to die with honour\nthan to live reproved. (1892-1934.)\n_Saul_ too, when the spirit of Samuel told him that he should be slain\nin battle, would not draw back from the danger, but with Jonathas his\nson he met his enemies on the mountains of Gelboe, and won eternal\n_Education of Achilles._ Prowess is founded upon hardihood, and we know\nhow Achilles was brought up to this by Chiro, called Centaurus. He was\ntaught not to make his chase after the beasts that fled from him, but\nto fight with such as would withstand him. Moreover a covenant was set\nthat every day he should slay, or at least wound, some savage beast, as\na lion or a tiger, and bring home with him a token of blood upon his\nweapon. Thus he came to surpass all other knights. (1963-2013.)\nOther examples there are, as of Lancelot and many more, which show how\nProwess in arms has led to success in love. Let this tale be witness of\n_Hercules and Achelons._ King O\u00ebnes of Calidoyne had a daughter\nDeianire, who was promised in marriage to Achelons, a giant and a\nmagician. Hercules, that worthy knight who set up the two pillars of\nbrass in the desert of India, sought her love, and the king dared not\nrefuse him. It was ordained then that combat should decide between\nthem. Achelons, stirred up to prowess by love, fought boldly, but\nHercules seized him with irresistible strength. Then Achelons tried his\ncraft, changing himself into a snake first and then a bull. Hercules,\nhowever, held him by the horns and forced him down, till at length he\nwas overcome. Thus Hercules won his wife by prowess. (2045-2134.)\nSo _Pantasilee_, queen of Feminee, for love of Hector did deeds of\nprowess at Troy; and _Philemenis_, because he brought home the body of\nPantasilee and saved some of her maidens, had a tribute granted to him\nof three maidens yearly from the land of Amazoine. _Eneas_ also won\nLavine in battle against king Turnus. By these examples thou mayest\nsee how love\u2019s grace may be gained, for worthy women love manhood and\ngentilesse. (2135-2199.)\nWhat is _Gentilesse_, my father?\nSome set that name upon riches coming down from old time, but there is\nno true merit in riches; and as for lineage, all are descended from\nAdam and Eve. Rich and poor are alike in their birth and in their\ndeath; the true gentilesse depends upon virtue, and for virtue love may\nprofit much. Especially love is opposed to Sloth, and Sloth is most of\nall contrary to the nature of man, for by it all knowledge is lost.\nBy _Labour_ it was that all useful arts were found out, and the names\nof many inventors have been handed down by fame, as Cham, Cadmus,\nTheges, Termegis, Josephus, Heredot, Jubal, Zenzis, Promotheus, Tubal,\nJadahel, Verconius, and among women Minerve and Delbora. Saturnus found\nout agriculture and trade, and he first coined money. (2363-2450.)\nMany philosophers have contrived the getting and refining of\nmetals and the science of _Alconomie_, by which gold and silver are\nmultiplied, with the working of the seven bodies and the four spirits\nfor the finding of the perfect Elixir.\nThe philosophers of old made three Stones: the Vegetable, by which\nlife and health are preserved, the Animal, by which the five senses\nare helped in their working, and the Mineral, by which metals are\ntransformed. This science is a true one, but men know not how to follow\nit rightly, so that it brings in only poverty and debt. They who first\nfounded it have great names, as Hermes, Geber, Ortolan and others.\nWith regard to _Language_, Carmente was the first who invented the\nLatin letters, and then came those who laid down the rules of rhetoric,\nas Aristarchus, Dindimus, Tullius and Cithero. Jerome translated the\nBible from Hebrew, and others also translated books into Latin from\nArabic and Greek. In poetry Ovid wrote for lovers, and taught how love\nshould be cooled, if it were too hot.\nMy father, I would read his books, if they might avail me; but as\na tree would perish if its roots were cut away, so if my love were\nwithdrawn, my heart would die.\nThat is well said, my son, if there be any way by which love may be\nachieved; and assuredly he who will not labour and dares not venture\nwill attain to nothing. (2633-2700.)\n2701-3388. SOMNOLENCE. The chamberlain of Sloth is Somnolence, who\nsleeps when he should be awake. When knights and ladies revel in\ncompany, he skulks away like a hare and lays himself down to rest; and\nthere he dreams and snores, and when he wakes, he expounds his dreams.\nIf thou wilt serve love, my son, do not thou so.\nSurely not, father; it were better for me to die than to have such\nsluggardy, or rather it were better I had never been born. I have never\nbeen sleepy in the place where my lady was, whether I should dance\nwith her, or cast the dice, or read of Troilus. When it is late and I\nmust needs go, I look piteously upon her and take leave upon my knee,\nor kiss her if I may; and then before I depart from the house, I feign\nsome cause to return and take leave of her again. Then afterwards I\ncurse the night for driving me away from her company, and I sigh and\nwish for day, or think of the happiness of those who have their love\nby their side all the long night through. At last I go to bed, but my\nheart remains still with her: no lock may shut him out, and he passes\nthrough the strongest wall. He goes into her bed and takes her softly\nin his arms, and wishes that his body also were there. In my dreams\nagain I suffer the torments of love, or if I dream sometimes that I\nmeet her alone and that Danger has been left behind, I wake only to\nfind all in vain.\nMy son, in past times many dreams have told of truth, as thou mayest\n_Ceix and Alceone._ Ceix, king of Trocinie, went on a pilgrimage for\nthe sake of his brother Dedalion, and left at home Alceone his wife.\nShe besought him to fix the time of his return, and he said \u2018Within two\nmonths.\u2019 The time passed and she heard no tidings, and Juno, to whom\nshe prayed, sent Yris to the house of Sleep, bidding him show this lady\nby dream how the matter was.\nYris bent the heaven like a bow and came down, and she went to the\nplace where Sleep had his dwelling, in a cave where no sun ever shone\nand no sound could be heard but the murmur of the river Lethes, which\nran hard by. He himself was sleeping in a chamber strewn up and down\nwith dreams, and long it was ere her words could pierce his ears. When\nhe at length understood the message, he chose out three, Morpheus,\nIthecus and Panthasas, to do this deed. Morpheus appeared to Alceone in\nthe form of her husband lying dead upon the shore, while the other two\nshowed her in action the scene of the tempest and the wreck. She cried\nout in terror and awoke, and on the morrow, going down to the sea, she\nsaw his body floating on the waves. Careless of death she leapt into\nthe deep, and would have caught him in her arms; but the gods pitied\nthem and changed them into birds of the sea, and so they dwelt together\nThus dreams prove sometimes true.\nFather, I have said that when I am in my lady\u2019s company, I do not\ndesire to sleep. But at other times I care little to wake, for I cannot\nendure to be in company without her. I know not if this be Somnolence.\nI acquit thee, my son, and I will tell a tale to show how little love\nand sleep are in accord. (3124-3186.)\n_Prayer of Cephalus._ He who will wake by night for love may take\nexample by Cephalus, who when he lay with Aurora prayed to the Sun and\nto the Moon that the night might be made longer and the day delayed, in\norder that he might follow only the law of love. Sloth cares nothing\nfor the night except that he may sleep, but Cephalus did otherwise.\nMy father, that is no wonder, since he had his love by his side. But\nthis is never my case, so I have never need to entreat the Sun to stay\nhis chariot, or the Moon to lengthen her course. Sometimes I have a\ndream that makes me glad, but afterwards I find it untrue: so that I\nknow not of what use sleep is to man.\nTrue, my son, except that it helps nature, when it is taken in due\nmeasure. But he who sleeps unduly may come by misfortune, as I can show\n_Argus and Mercury._ Jupiter lay by Io, wherefore Juno changed her\ninto a cow and gave her into the keeping of Argus, who had a hundred\neyes. Mercury came to steal the cow, and he piped so cunningly that\nArgus fell asleep. So Mercury smote off his head and took away Io.\nTherefore, my son, beware thou sleep not overmuch. (3317-3364.)\nLove will not let me do so, father: but ask further, if there be more.\nYea, my son, one there is to tell of still. (3365-3388.)\n3389-3692. TRISTESCE. When Sloth has done all that he may, he conceives\nTristesce, which drives him to utter wretchedness. With Tristesce is\nObstinacy, and despair follows them. So it is with some lovers, who\nlose all hope.\nI am one of these, father, except that I do not cease to pray.\nMy son, do not despair; for when the heart fails, all is lost. Listen\nto a tale about this. (3389-3514.)\n_Iphis and Araxarathen._ Iphis, son of king Theucer, loved a maid of\nlow estate. Though a prince, he was subject to love, but she would not\nlisten to his suit. At length being brought to despair, he came before\nher house in the night, and having bewailed his case and lamented her\nhardness of heart, he hanged himself upon the post of the gate. On the\nmorrow the maiden took the guilt upon herself, and prayed that no pity\nmight be shown to her, as she had shown no pity to him. The gods took\naway her life and changed her into stone; and men carried the body of\nIphis to the city and set up the stone image of the maiden above his\ntomb, with an epitaph telling of their fate. (3515-3684.)\nThus, my son, despair, as I say, is a grievous thing.\nFather, I understand now the nature of Sloth, and I will take heed.\nLIB. V.\nAVARICE is the root of all strife among men. He ever gets more and more\nand lets nothing go, and yet he has never enough. He has no profit from\nhis riches any more than an ox from his ploughing or a sheep from his\nwool: instead of being master of his wealth, he serves it as a slave.\nDost thou fare so in love, my son?\nNo, my father, for I was never in possession; but I cannot here excuse\nmy will, for if I had my lady, I would never let her go; and herein I\nam like the avaricious man. Moreover, though I have not the wealth, yet\nI have the care, and am like that ox of which ye told before. Judge if\nthis be Avarice.\nMy son, it is no wonder if thou art a slave to love; but to be a slave\nto gold is against nature and reason. (1-140.)\n_Midas._ Bacchus had a priest named Cillenus, and he being drunk and\nwandering in Frige was brought in bonds before Mide, the king of that\nland. This king dealt with him courteously, and Bacchus in reward of\nthis bade him ask what worldly thing he would. He debated long within\nhimself between three things, pleasure, power and wealth; and at length\nhe asked that all things might be turned by his touch to gold. The boon\ngranted, he tried his power on stone and leaf, but when he at length\nsat down to meat, then he saw the folly of Avarice, and prayed Bacchus\nto take back his gift. The god took pity and bade him bathe in Paceole,\nand so he recovered his first estate; but the stones in the bed of the\nriver were changed to gold. He went home and put away his Avarice, and\ntaught his people to till the land and breed cattle rather than seek\nincrease of gold. (141-332.)\nBefore gold was coined, war and usury were unknown, but now through\nAvarice all the world is out of joint. When thou seest a man have need,\ngive him of thy substance, for the pain of _Tantalus_ awaits those\nwho will not give: they stand in a river up to their chin and yet\ncannot drink, and fruit hangs over and touches their lips, of which\nthey cannot eat. Thus Avarice hungers ever after more, though he has\nenough, and gets no good from that which he has. If thou desirest to be\nbeloved, thou must use largess and give for thy love\u2019s sake: if thou\nwilt have grace, be gracious, and eschew the disease of Avarice. Some\nmen have no rest for fear their gold should be stolen, and so some\nlovers cannot be at peace for Jealousy. (333-444.)\nWhat is this _Jealousy_, my father?\nIt is like a fever, my son, which returns every day. It makes a man\nlook after his lady wherever she goes, and if she make the least sign\nof countenance to another man, he turns it to a cause of quarrel.\nNothing can please him that she does. If he goes from home, he leaves\nsome one to report her doings, and finds fault where there is none. The\nwife who is married to such a man may well curse the day when the gold\nwas laid upon the book. As the sick man has no appetite for food, so\nthe jealous man has no appetite for love, and yet like the avaricious\nhe is tormented with the fear of losing his treasure. Love hates\nnothing more than this fever of which I speak, and to show how grievous\nit is, I will tell thee an example. (445-634.)\n_Vulcan and Venus._ Vulcan the smith had the fair Venus for his wife,\nwhom Mars loved and was beloved again. Jealousy caused Vulcan to spy\nupon them, and he devised so by his craft that they were caught as they\nlay together and bound with chains. He called the gods to see, but was\nonly rebuked for his pains. Hence earthly husbands may learn that by\nJealousy they bring shame upon themselves. (635-725.)\nThis example, my father, is hard to understand. How can such things\nhappen among the gods, when there is but one God who is Lord of all?\nHow come such gods as these to have a place?\nMy son, such gods are received by the unwise in sundry places: I will\ntell thee how. (726-747.)\n747-1970. THE RELIGIONS OF THE WORLD. There were four forms of belief\nbefore Christ was born.\nThe _Chaldees_ worshipped the Sun, Moon and Stars and the Elements,\nwhich cannot be gods because they suffer change. (747-786.)\nThe _Egyptians_ worshipped beasts, and also three gods and a goddess,\nof whom the goddess, Ysis, came from Greece and taught them tillage.\nThe _Greeks_ deified the men who were their rulers or who became\nfamous, as Saturnus king of Crete and Jupiter his son,--such was their\nfolly. Of gods they had besides these Mars, Apollo, Mercury, Vulcan,\nEolus, Neptune, Pan, Bacchus, Esculapius, Hercules, Pluto, and of\ngoddesses Sibeles, Juno, Minerva, Pallas, Ceres, Diana, Proserpine;\nalso Satyrs, Nymphs and Manes,--it would be too long to tell the whole.\nYes, father, but why have ye said nothing of the god and the goddess of\nlove?\nI have left it for shame, my son, because I am their priest, but since\nthou desirest it, I will tell thee. Venus was the daughter of Saturn,\nand she first taught that love should be common. She had children both\nby gods and men: she lay with her brother Jupiter and her son Cupid,\nand she first told women to sell their bodies. Therefore they called\nher the goddess of love and her son the god. (1374-1443.)\nThe Greeks took a god to help in whatsoever they had to do. Dindimus,\nking of the Bragmans, wrote to Alexander, blaming the Greek faith, and\nsaying that they had a god for every member of their body, Minerva for\nthe head, Mercury for the tongue, and so on. (1444-1496.)\nIdol-worship came first through Cirophanes, who set up an image of his\nson, and after that Ninus made a statue of his father Belus, which he\ncaused to be worshipped, and third came the statue of Apis or Serapis,\nwho spoke to Alexander in the cave, when he came riding with Candalus.\nThus went the misbeliefs of Grece, of Egypt and of Chaldee. Then, as\nthe book says, God chose a people for himself. Habraham taught his\nlineage to worship only the one true God, and after they had multiplied\nin Egypt, God delivered them wondrously by Moises and brought them into\nthe land of promise. But when Christ was born, they failed and fell\naway; so that they now live out of God\u2019s grace, dispersed in sundry\nGod sent his Son down from heaven to restore the loss which we suffered\nin Adam: so that original sin was the cause of man\u2019s honour at the\nlast. By this faith only we can attain to Paradise once more, but\nfaith is not enough without good deeds. Therefore be not deceived by\nLollardy, which sets the true faith of Christ in doubt. (1737-1824.)\nChrist wrought first and then taught, so that his words explained his\ndeeds, but we in these days have the words alone. Our prelates are\nlike that priest who turned away his eyes and let Anthenor steal the\nPalladion of Troy. Christ died for the faith, but they say that life is\nsweet, and they follow only their own ease. Therefore the ship of Peter\nis almost lost in the waves, and tares are sown among the corn. Gregory\ncomplains of the sloth of the prelacy, and asks how we shall appear\nbeside the Apostles in the day of Judgement. We shall be like the man\nwho hid his lord\u2019s besant and got no increase upon it. We are slow\ntowards our spiritual work, but swift to Avarice, which, as the apostle\nsays, is idolatry.\nMy father, for this which ye have said I shall take the better heed:\nbut now tell me the branches of Avarice as well in love as otherwise.\n1971-2858. COVEITISE. Avarice has many servants, and one of these is\nCoveitise, who is her principal purveyor and makes his gain in every\nplace. He is as the pike who devours the smaller fishes: for him might\nis always right. I will tell thee a tale of the punishment of this\n_Virgil\u2019s Mirror._ Virgil made a mirror at Rome, wherein the motions\nof all enemies for thirty miles round might be seen. They of Carthage\nhad war with Rome, and took counsel with the king of Puile how they\nmight destroy this mirror. Crassus, the Roman Emperor, was above all\nthings covetous. They sent therefore three philosophers to Rome with\na great treasure of gold, which they buried in two places secretly.\nThese men professed to the Emperor that by dreams they could discover\nancient hoards of gold, and first one and then the other of these\nburied treasures was found. Then the third master announced a yet\ngreater treasure, to be found by mining under the magic mirror. As they\nmined, they underset the supports of the mirror with timber, and on a\ncertain night these three set fire to the timber and fled out of the\ncity. So the mirror fell and was destroyed, and Hanybal slew so many\nof the Romans in a day, that he filled three bushels with their gold\nrings. The Romans punished their Emperor by pouring molten gold down\nhis throat, so that his thirst for gold might be quenched. (2031-2224.)\nCoveitise in a king or in those of his court is an evil thing, my son;\nbut he who most covets often gains least, and Fortune stands for much\nas well in courts as elsewhere. (2225-2272.)\n_The Two Coffers._ A king heard that his courtiers complained of\nunequal rewards for their service. He resolved to show them that the\nfault lay not with him, and he caused two coffers to be made in all\nrespects alike, the one of which he filled with gold and jewels, and\nthe other with straw and stones. He called before him those who had\ncomplained, and bade them choose. They chose the worthless coffer,\nand he proved to them by this, that if they were not advanced, their\nfortune only was to blame. (2273-2390.)\nLike this is the story of the _Two Beggars_ whom the Emperor Frederick\nheard disputing about riches, and for whom he prepared two pasties, one\ncontaining a capon and the other full of florins. (2391-2441.)\nThus it is often with love: though thou covet, yet shalt thou not\nobtain more than fortune has allotted thee. Yet there are those that\ncovet every woman whom they see, finding something to their liking in\neach. They can no more judge in matters of love than a blind man can\njudge of colours.\nMy father, I had rather be as poor as Job than covet in such a manner.\nThere is one whom I would have, and no more. (2442-2513.)\nThere are some also who choose a woman not for her face nor yet for her\nvirtue, but only for her riches.\nSuch am not I, father. I could love my lady no more than I do, if\nshe were as rich as Candace or Pantasilee; and I think no man is so\ncovetous that he would not set his heart upon her more than upon gold.\nTo one who knows what love is, my lady seems to have all the graces of\nnature, and she is also the mirror and example of goodness. It were\nbetter to love her than to love one who has a million of gold. I say\nnot that she is poor, for she has enough of worldly goods; yet my heart\nhas never been drawn to her but for pure love\u2019s sake.\nIt is well, my son, for no other love will last. Hear now an example of\nhow coveitise prevailed over love. (2514-2642.)\n_The King and his Steward\u2019s Wife._ There was a king of Puile, whom his\nphysicians counselled to take a fair young woman to his bed, and he\nbade his steward provide. The steward had a wife whom he had married\nfor lucre and not for love, and he set his coveitise before his honour.\nHaving received a hundred pounds from the king to procure him the\nwoman, he brought at night his own wife, against her will. Before the\nmorning he came and desired to take her away, but the king refused to\nlet her go, and at length the steward was compelled to tell him who she\nwas. The king threatened him with death if he remained one day longer\nin the land, and afterwards he took the woman for his wife. (2643-2825.)\nBeware, my son, of this, for it is a great evil when marriage is made\nfor lucre.\nFather, so think I, and yet riches may sometimes be a help to love. Now\nask me more, if more there be. (2826-2858.)\n2859-4382. FALSE WITNESS and PERJURY. Coveitise has two counsellors,\nFalse Witness and Perjury, who make gain for their master by lying. So\nlovers often swear faithful service to a woman, and it is all treachery.\nI am not one of these, father: my thought is not discordant to my word.\nI may safely swear that I love my lady, and if other men should bear\nwitness of it for me, there would be no false swearing.\nMy son, I will tell thee a tale to show that False Witness is at last\n_Achilles and Deidamia._ Thetis, in order that her son Achilles might\nnot go to Troy, disguised him as a girl and put him to dwell with the\ndaughters of king Lichomede. There he was the bedfellow of Deidamie,\nand so her maidenhead was lost. The Greeks in the meantime assailed\nTroy in vain, and it was told them by divination that unless they had\nAchilles, their war would be endless. Ulixes therefore was sent with\nDiomede to bring him, and coming to the kingdom of Lichomede he could\nnot distinguish Achilles from the rest. Then he set forth the gifts\nwhich he had brought for the women, and among them a knight\u2019s harness\nbrightly burnished. Achilles left all the rest and chose this, and then\nhe came forth armed in it before them. He was glad enough, but not\nso Lichomede, who had been so overseen. Thus came out the treachery\nof False Witness; and if Thetis, who was a goddess, thus deceived\nDeidamie, what security have women against the untruth of lovers?\nMy father, tell me some tale about Perjury.\nI will tell thee, my son, how Jason did to Medea, as it is written in\nthe book of Troy. (3219-3246.)\n_Jason and Medea._ Jason was the nephew of king Peleus; and desiring\nto achieve adventures and see strange lands, he took a company of\nknights, and among them Hercules, and sailed to the isle of Colchos to\nwin the fleece of gold. On the way they touched at Troy, where the king\nLamedon treated them discourteously, and then they came to Colchos.\nO\u00ebtes, who was king there, endeavoured to persuade Jason to leave his\nadventure, but without success; and then the princess Medea entertained\nhim with welcome. Moved by love of him she offered him her help to win\nthe fleece, and he plighted his troth to her and swore that he would\nnever part from her. She taught him what to do, and gave him a magic\nring and an ointment, telling him also what charms and prayers to use,\nso that he might slay the serpent which guarded the fleece, yoke the\nfire-breathing oxen to the plough, sow the teeth of the serpent and\nslay the knights who should spring up.\nHe took his leave of her, and passing over the water in a boat did as\nMedea bade him. Returning with the fleece he was welcomed back by Medea\nand the rest, and that night he took Medea and her treasure on board\nhis ship and they sailed away to Greece. It was vain to pursue: they\nwere gone.\nWhen they came to Greece, all received them with joy, and these lovers\nlived together, till they had two sons. Medea with her charms renewed\nthe youth of Eson, Jason\u2019s father, and brought him back to the likeness\nof a young man of twenty years. No woman could have shown more love\nto a man than she did to Jason; and yet, when he bare the crown after\nhis uncle Peleus was dead, he broke the oath which he had sworn and\ntook Creusa, daughter of king Creon, to wife. Medea sent her the gift\nof a mantle, from which fire sprang out and consumed her; then in the\npresence of Jason she killed his two sons, and was gone to the court of\nPallas above before he could draw his sword to slay her. Thus mayest\nthou see what sorrow it brings to swear an oath in love which is not\nI have heard before this how Jason won the fleece, but tell me now who\nbrought that fleece first to Colchos.\n_Phrixus and Helle._ King Athemas by his first wife had two children,\nFrixus and Hellen; but his second wife Yno hated them and contrived a\ndevice against them. She sowed the land with sodden wheat; and when no\nharvest came, she caused the priests of Ceres to say that the land must\nbe delivered of these children. The queen bade men throw the children\ninto the sea; but Juno saved them, and provided a sheep with golden\nfleece, which swam with them over the waves. Hellen for dread fell off\nhis back and so was lost, but her brother was borne over to the isle of\nColchos, and there the fleece was set, which was the cause why Jason\nwas so forsworn.\nMy father, he who breaks his troth thus is worthy neither to love nor\nto be beloved. (4230-4382.)\n4383-4670. USURY. Another of the brood of Avarice is Usury, whose\nbrokers run about like hounds, hunting after gain. He has unequal\nweights and measures, and he takes back a bean where he has lent a pea.\nSo there are many lovers, who though the love they gave will hardly\nweigh a mite, yet ask a pound again; and often by the help of their\nbrokers these buy love for little.\nMy father, I am not guilty of this. That which I give is far more than\never I take again. Usury will have double, but I would be content with\nhalf. If my lady reward me not the better, I can never recover my\ncost. Nor yet have I ever used brokers in love. But thought is free,\nmy father, and to me it seems that my lady herself cannot be excused\nof this that ye call Usury. For one glance of her eye she has my whole\nheart, and she will render me nothing again. She has all my love and I\ngo loveless: she says not so much as \u2018Thanks.\u2019 Myself I can acquit, and\nif she be to blame in this, I pray God to give her grace to amend.\nMy son, thou speakest ill in that thou accusest thy lady. She may\nbe such that her one glance is worth thy heart many times reckoned.\nMoreover in love the balance is not even: though thy love weigh more,\nthou must not ask for return as a debt that is due; for Love is lord\nand does after his own will. Be patient, and perchance all may turn to\ngood. I am well pleased that thou hast used in love no brokerage to\n_Echo._ Brokers of love receive at last that which they have deserved.\nJuno had Echo among her maidens, and she was of accord with Jupiter to\nget him new loves and to blind her lady\u2019s eyes. When Juno understood\nthis, she reproved her and took vengeance, sending her to dwell in the\nwoods and hills and repeat always the sound of the voices that came to\nIf ever thou be wedded man, my son, use no such means as this.\n4671-4884. PARSIMONY or SCARCENESS. Another there is whom Avarice has\nfor the keeper of his house, and his name is Scarceness. It is easier\nto flay the flint than to get from him the value of a rush to help\nanother. How is it with thee, my son? Hast thou been scarce or free\ntowards thy love?\nMy father, if I had all the treasure of Cresus or the gold of Octovien,\nI would give it all to her, if I might. But indeed I never gave her any\ngift, for from me she will not take any, lest I should have some small\ncause of hope. Yet she takes from others and gives again, so that all\nspeak well of her. As for me, she knows that my heart and all that I\nhave is at her command and will be while I live. (4671-4780.)\n_Babio and Croceus._ Scarceness accords not with love, and often a man\nhas lost the coat for the hood. With gift a man may do much, and meed\nkeeps love in house. Babio had a love named Viola, who was both fair\nand free; but he was a niggard, and so she was ill served. Croceus,\nliberal and amorous, came in her way, and she left Babio loveless.\nMy father, if there be anything amiss in me toward my love in this\nmatter, I will amend it.\nThou sayest well, and I will pass on. (4863-4884.)\n4885-5504. INGRATITUDE or UNKINDNESS. This is a vice which repays no\nservice, and when he has received a barnful, grudges to give a grain in\nreturn. God and Nature both condemn this vice, and even a beast loves\nthe creature who does him kindness, as this tale will show by example.\n_Adrian and Bardus._ Adrian, a great lord of Rome, while hunting in\na forest, fell into a pit. He cried for help all day, but none heard\ntill evening, when one Bardus, a woodcutter, came by with his ass, and\nheard Adrian promise to give half his goods to him who should help\nhim. He let down a rope, and first an ape and then a serpent was drawn\nup by it. Bardus was terrified, but still the voice implored help,\nand at length Adrian was drawn up. At once this lord departed without\nthanks, and threatened Bardus with vengeance if ever he should claim\nthe promise. The poor man went home, not daring to speak more, and on\nthe next day, going to get wood, he found that the ape had requited his\nkindness by gathering for him a great heap of sticks, and so continued\nto do day by day; and the serpent brought him a precious stone in her\nmouth. This last he sold to a jeweller and afterwards found it again\nin his purse, and as often as he sold it, the same thing followed. At\nlength this came to be known, and the Emperor heard of it. Calling\nBardus before him he listened to his tale, and gave judgement that\nAdrian should fulfil his promise. (4937-5162.)\nFlee this vice, my son, for many lovers are thus unkind.\nAlas, father, that such a man should be, who when he has had what he\nwould of love, can find it in his heart to be false. As for me, I dare\nnot say that my lady is guilty of this Unkindness, but I for my part am\nfree.\nThou must not complain of thy lady, my son. Perchance thy desire is not\nsuch as she in honour can grant. It is well that thou art not guilty of\nUnkindness, and I will tell thee a tale to keep thee in that course.\n_Theseus and Ariadne._ Minos, king of Crete, having war with those of\nAthens, compelled them as a tribute to send nine men yearly, whom he\ngave to be devoured by Minotaurus. The lot fell at last upon Theseus,\nson of the king of Athens, and he went with the rest to Crete.\nAdriagne, daughter of Minos, loved him, and she gave him help to slay\nthe monster. Then he took her away with him by ship, and her sister\nFedra went in their company. They rested in the isle of Chio, and there\nhe left Adriagne sleeping, and sailed away with Fedra. Thus by his\ningratitude and falsehood he broke the law of love, and evil came of it\nafterwards. (5231-5495.)\n5505-6074. RAVINE. Ravine, in whose service is extortion, seizes other\nmen\u2019s goods without right and without payment. So there are lovers who\nwill take possession by force. (5505-5550.)\n_Tereus._ Pandion, king of Athens, had two daughters, Progne and\nPhilomene. Progne was married to Tereus, king of Thrace, and desiring\nto see her sister, she sent Tereus to Athens to bring her. Coming back\nin company with Philomene he ravished her, and then maddened by her\nreproaches cut out her tongue, so that she could speak no articulate\nwords. Then he shut her up in prison, and coming home to his wife, he\ntold her that her sister was dead. Philomene in her prison prayed for\ndeliverance, and at length weaving her story with letters and imagery\nin a cloth of silk, she sent it by a privy messenger to Progne. Progne\ndelivered her sister, and together they concerted vengeance, with\nprayers to Venus, Cupid and Apollo. Progne slew the son which she had\nby Tereus and served up his flesh to him for meat, and when he would\nhave pursued the sisters to take vengeance, the gods transformed them\nall three, Philomene to a nightingale, which complains ever for her\nlost maidenhead, Progne to a swallow, which twitters round houses\nand warns wives of the falsehood of their husbands, and Tereus to a\nlapwing, the falsest of birds, with a crest upon his head in token that\nhe was a knight. (5551-6047.)\nFather, I would choose rather to be trodden to death by wild horses\nor torn in pieces, than do such a thing as this against love\u2019s law.\n6075-6492. ROBBERY. The vice of Robbery gets his sustenance by that\nwhich he can take on the high-roads, in woods and in fields. So there\nare lovers, who, if they find a woman in a lonely place, will take a\npart of her wares, no matter who she may be; and the wife who sits at\nhome waiting for her husband\u2019s return from hunting will hear from him\nnothing of this, but only how his hounds have run or his hawks have\n_Neptune and Cornix._ Cornix was a maid attendant on Pallas, and as she\nwent upon the shore, Neptune thought to rob her of the treasure which\npasses all others and is called the maidenhead. She prayed to Pallas,\nand by her help escaped from him in the form of a crow, rejoicing more\nto keep her maidenhead white under the blackness of the feathers than\nto lose it and be adorned with the fairest pearls. (6145-6217.)\n_Calistona._ King Lichaon had a daughter Calistona, who desired ever to\nbe a maiden and dwelt with the nymphs of Diane. Jupiter by craft stole\nher maidenhead, and Diane discovering it reproached her, so that she\nfled away. She was delivered of a son, Archas, but Juno in vengeance\ntransformed her into a bear. In that likeness she met her son in the\nforest, and he bent his bow against her, but Jupiter ordained for them\nboth so that they were saved from misfortune. (6225-6337.)\nSuch Robbery, my son, is ever to be avoided, and I will tell thee how\nin old days VIRGINITY was held in esteem.\nValerius tells how the Emperor did honour to the virgin, when he met\nher in the way, and we hear also of _Phirinus_, who thrust out his eyes\nin order that he might the better keep his virginity.\n_Valentinian_ moreover, the Emperor, in his old age rejoiced more that\nhe had overcome his flesh, than that he had conquered his enemies in\nEvil follows when Virginity is taken away in lawless manner, as when\nAgamenon took Criseide from the city of Lesbon, and plague came upon\nthe host, so that they sent her back with prayer and sacrifice.\nTherefore do no Robbery in love\u2019s cause, my son. (6429-6492.)\n6493-6960. STEALTH. Coveitise has also a servant called Stealth, who\ntakes his prey in secret, coming into houses at night, or cutting\npurses by day. Like the dog that comes back from worrying sheep, he\nlooks all innocent, so that no man knows what he has done. There are\nlovers also who take by stealth, either kisses or other things. Hast\nI dare not, father, for my heart is hers and will not do anything\nagainst her. Moreover Danger is so watchful a warden that none can\nsteal anything from her. Strong locks make thieves into honest men, and\nby no lying in wait can I slip through his guard. Yet at night I often\nwake when others sleep, and I look out from my window upon the houses\nround, and mark the chamber where she lies. I stand there long in the\ncold and wish for some device of sorcery, whereby I might enter that\nchamber and steal. It brings me ease for the time to think of these\nthings, but it profits me nothing in the end. It is for you to judge if\nI deserve penance for this or no.\nStealth does little good, my son, in the end. I will tell thee a tale\nfrom Ovid of stealth which was done by day. (6562-6712.)\n_Leucothoe._ Phebus loved Leuchotoe, whom her mother kept close in\nchamber and seldom allowed to go forth. On a day he came in suddenly\nthrough her chamber wall and stole her maidenhead. Her father, when he\nknew, dared not take quarrel with Phebus, but without pity he caused\nher to be buried alive; and Phebus wrought so that she sprang up as a\ngolden flower, which ever follows the sun. (6713-6783.)\nNo wonder that this came to evil, my father, because it was done in\nbroad day, but lovers sometimes have kept their thefts more secret.\nTell me of something done by night. (6784-6806.)\n_Hercules and Faunus._ Hercules and Eolen, going together on a\npilgrimage towards Rome, rested in a cave. Faunus, with Saba and her\nnymphs, were in a wood hard by, and Faunus, having had a sight of\nEolen, thought to come by night and steal. Hercules and Eolen went to\nrest on separate beds, having to offer sacrifice on the morrow, and\nas they had exchanged clothes with one another in sport, she had his\nmace by her and his clothes upon her bed, and he her wimple round his\nface and her mantle over him. The servants slept like drunken swine.\nFaunus came into the cave, and feeling the mace and lion\u2019s skin, he\nleft her bed alone and went over to the other. Hercules seized him and\nthrew him on the floor, where he still lay helpless on the morrow, a\nlaughing-stock to Saba and the nymphs.\nI have too faint a heart, father, for any such michery. (6807-6960.)\n6961-7609. SACRILEGE. God has laid down a law that men shall not steal,\nbut work for their sustenance, and yet there are those who will even\ntake the goods of holy Church, and this is called Sacrilege. [There\nare three kinds of Sacrilege, namely, theft of holy thing from holy\nplace, of common thing from holy place, or of holy thing from common\nplace. (7015*-7029*.)] Three princes especially in old days were guilty\nof this, Antiochus, Nabuzardan and Nabugodonosor. This last wrought\nsacrilege in the temple at Jerusalem, and Baltazar his heir paid the\npenalty. (6961-7031.) [A tale is told of one _Lucius_ at Rome, who\nrobbed the statue of Apollo of a ring, a golden mantle and a golden\nbeard, and excused himself, saying that he took the ring because it\nwas held out towards him and offered, the mantle because it was too\nheavy for summer and too cold for winter, and the beard because it was\nnot fit that Apollo should have a beard, when his father, who stood\nnear him, was beardless. Thus can men feign and excuse themselves.\nThere are lovers who at mass will whisper in their lady\u2019s ear or take\nfrom her hand a ring or glove. Some go to churches to seek out women\nand to show themselves there in fresh array, looking round upon them\nall and sighing, so that each thinks it is for her; and yet such a man\nloves none of them, but goes there only to steal their hearts. All this\nis Sacrilege.\nMy father, I do not so: but when my lady goes to matins or to mass,\nthither I go also; and then my looks are for her alone, and my prayers\nare that God may change her heart. I watch and wait to steal from her a\nword or look, and when I lead her up to the offering with my hand about\nher waist, I win a touch as well. Except in such things I have done no\nSacrilege, but it is my power and not my will that fails.\nThy will is to blame, my son; the rest that thou hast said is of little\naccount. Yet all things have their time and place: the church is for\nprayer and the chamber for other things. That thou mayest know how\nSacrilege is punished, I will spend on thee a tale. (7032-7194.)\n_Paris and Helen._ Lamedon was king of Troy, and against him the\nGreeks made war, and they slew him and destroyed his city. With other\nprisoners they took the fair Esiona his daughter, and she was given\nto Thelamon. Priamus, son of Lamedon, built up Troy again, and with\nadvice of his parliament he sent Antenor to demand back Esiona. The\nGreeks and Thelamon stoutly refused his request, and Priamus called his\nparliament again to debate of war or peace. Hector spoke for peace,\nalleging grounds of prudence, though he was ever the first in war; but\nhis brother Paris gave his voice for avenging the wrong. He told how,\nas he slept beside a well, three goddesses came before him in a vision,\nand Venus, to whom he assigned the golden apple which was the prize of\nbeauty, had promised to give him in Greece the fairest woman of all the\nearth. Paris then went forth to Greece, though Cassandra and Helenus\nlamented for the evil that was to come. Landed in an isle he met the\nqueen Heleine, who came to do sacrifice there to Venus, and he stole\nher heart. Heleine was in the temple all the night, offering prayer\nto Venus, and Paris came all suddenly and bore her to his ship. This\nSacrilege was the cause why the Greeks laid siege about Troy, and at\nlast burnt and slew all that was within it. (7195-7590.)\nNote also how Achilles saw Polixena in the temple of Apollo, and how\nTroilus first laid his love on Criseide in a holy place. Take heed\ntherefore to thyself.\nThus Avarice has more branches than any other vice, and the working\nof it is everywhere seen; but if a man would live rightly, he must do\n7641-7844. PRODIGALITY and LARGESS. Virtue lies between two extremes:\nhere we see Avarice and Prodigality, and between them Liberality or\nLargess, which holds the middle path between too much and too little.\nWhere Largess guides a man, he does what is right both to God and the\nworld, and God rewards him with the gift of heaven. The world gives\never to him who hath; but it is better to give than to receive, to have\nthine own good than to crave that of others. \u2018If thy good suffice thee\nnot, then refrain thy desires and suffice to thy good.\u2019 Charity begins\nwith itself: if thou enrich others making thyself poor, thou wilt have\nlittle thanks. \u2018Jack is a good fellow,\u2019 they say while his money lasts,\nbut when that is gone, then \u2018Jack _was_ a good fellow,\u2019 and they leave\nhim to starve. (7641-7760.)\nThere are lovers who spend and waste their love with Prodigality,\nsetting their heart upon many. But he who makes himself thus common,\nloses the special love of one, if she be wise. Hast thou thus wasted\nthy love?\nNay, father: I have tasted here and there, but never truly loved any\nexcepting one. On her indeed my love is wasted, for it brings no\nreturn: I know not whether this is what ye mean by Prodigality.\nMy son, perchance thy love is not lost nor wasted. None can say how\nsuch a thing will end; therefore I know not whether thou hast lost\nor won. As summer returns after winter, so perchance thou mayest yet\nrecover thy grace of love. (7761-7834.)\nLIB. VI.\n1-14. GLUTTONY. The great original sin which brought death on all\nmankind was Gule, that is, Gluttony. The branches of it are many, but I\nshall speak of two only.\n15-616. DRUNKENNESS makes a wise man foolish and a fool think himself\nwise. The drunken man thinks that there is nothing that he does not\nknow and nothing that he cannot do, yet he is withal so helpless that\nhe can neither stand nor go; he knows not what he is, nor whether it is\nday or night. In the morning he calls again for the cup which made him\nlose his wits at night. The wine binds him fast and makes him a subject\nand a slave. (5-75.)\nThere are lovers so besotted with love, that they know no more than\ndrunken men what reason is. The greatest men have been thus overcome:\nSalomon, Sampson, David, Virgil and Aristotle. Confess if thou art thus\ndrunken, for I think by thy countenance thou art schapen to this malady.\nIt is true, my father: I confess that I am drunk with love, and often I\nknow not what I do, so that men marvel at me. When I am absent from my\nlady I am drunk with the thoughts of her, and when I am present, with\nlooking upon her. At times I am in Paradise, and then I wake and my joy\nis turned to woe. I suffer then the fever of hot and cold, and the evil\nis that the more I drink, the more I am athirst. Yet I think if I had\ntruly a draught of the drink that I desire, I should be sobered and do\nwell; but tasting of this is forbidden me. (76-305.)\nLove-drunkenness, my son, is a grievous thing, and yet none can\nwithstand it. It is not all of one kind, for Jupiter has two tuns full\nof love-drink in his cellar, the one sweet and the other bitter. Cupid\nis butler of both, and being blind he gives men to drink of them by\nchance, now of this and now of that, so that some laugh and others\nlower. I know by thy tale that thou hast drunk of the potion that is\n_Bacchus in the Desert._ But thou must ever pray to attain to the\nother, whereby thy thirst may be allayed, as Bacchus prayed in the\ndesert, when he and all his host were in danger of perishing by thirst.\nJupiter sent a ram, which spurned the ground, and there sprang up a\nfountain of water. (391-439.)\nPray thou thus in thy need: a dumb man seldom gets land. Remember\nmoreover that the butler is blind, and he may by chance give thee a\ndrink of the sweet, which shall cause thee to grow sober.\nOf love-drunkenness an example is Tristram, who drank with Bele Ysolde\nof the drink which Brangwein gave them: and that thou may the more\neschew the company of drunken men, hear this tale. (440-484.)\n_Marriage of Pirithous._ The fair Ipotacie was wedded to Piroto\u00fcs, and\nhe invited his friends to the feast. They became drunk both with wine\nand with desire, and so they carried away the bride by violence from\nher husband. (485-529.)\n_Galba and Vitellus_ were rulers of Spain, and so drunken were they\nboth that the land cried out against them. They ravished both wife and\nmaid, but at length they were brought under the law and condemned to\ndie. Then they filled full a great vessel of wine and drank until their\nsenses left them, and so they were slain, being already half dead.\n617-1260. DELICACY. The vice of Delicacy will not lack any pleasure\nwhich meat or drink can give, and desires always something new.\nSo he who is delicate in love cannot content himself with what he has;\nbut though he have a fair wife, yet he will set his heart on others,\nand though his lady make him cheer, he must have more than she can with\nhonour give.\nI am not guilty of this, father: I would be satisfied if I could be fed\nat all, except with woe. Yet some dainties I pick which please me for\nMy sight is fed with dainties when I look upon her face and form, yet\nit may never be fed to the full, but always longs for more. (753-826.)\nMy hearing has a dainty feast when men commend her worthiness and\ngrace, and above all when I hear her speak, for her words are to me\nlike the winds of the South. Or again, I feed my ears with tales of\nthose who loved before I was born, of Ydoine and Amadas and of many\nmore, and I think how sorrow endures but for a time. (827-898.)\nFinally, I have a cook whose name is Thought, who keeps his pots ever\nboiling with fancy and desire, and sets before me on the table all the\npleasant sights that I have seen and words that I have heard. Yet it\nis no full meal, but one of woulds and wishes, so that the food I have\ndoes me little good, and serves only to keep off starvation, till I\nhave the feast which shall satisfy my hunger. (899-938.)\nSuch are my three delights, and I take my food thus of thinking,\nhearing and seeing, as a plover does of air. By Delicacy such as this I\nhope that I do no Gluttony.\nIt is in small things only that thou hast thy delight, my son; but\nremember always that the delights of the body do grievance to the soul.\n_Dives and Lazarus._ Christ tells a tale against this vice, which is\nread in Latin, but for the better knowledge of the truth I will declare\nit in English. Christ saith, &c. (975-1109.)\nThus, my son, he who follows Delicacy and gives no alms shall fall\ninto distress. He who has power over the good things of this world may\nwear the richest ornaments and eat the choicest food, yet he must put\naway Delicacy, if he would not starve his soul while feeding his body.\n_Nero_ followed his lusts against nature, and in regard to Delicacy he\nwrought a subtle thing to know how his stomach fared. He chose three\nmen to eat and drink at his table. On a certain day after meat he\ncaused one to ride, another to walk, and the third to sleep, and after\nthis he killed them, in order that he might see which had best digested\nhis food.\nHe refrained from nothing that was pleasant to him, and above all he\nset his heart on women, so that he spared neither wife nor maid. So\ndrunk was he with his lusts. (1151-1226.)\nDelicacy and Drunkenness go together and pass all bounds of reason.\nThus too Love is at times so unrestrained that he takes no heed of\nGod\u2019s law, but calls in the powers of heaven and earth and hell to\nachieve his purpose. (1227-1260.)\n1261-2407. SORCERY. There is nothing that love will not dare. He\nfollows no law but his own, and goes forth like Bayard the blind horse,\ntill he fall into the ditch. Thus at times he follows Sorcery, whether\nGeomance, Ydromance, Piromance or Nigromance, with all the craft both\nof invocation of spirits and of natural magic.\nI know nothing of this, father; but to win my lady I would once have\ndone all that might be done, whether in hell or heaven.\nThat goes very near, my son: but I warn thee that he who does so is\nbeguiled at last, and that Sorcery has no good end. (1261-1390.)\n_Ulysses and Telegonus._ Of those that were at Troy Uluxes had a name\nabove all for craft and magic arts. This king was vexed by storms as\nhe returned, and in spite of needle and stone his ship was driven upon\nthe strand of Cilly, where he found two queens, Calipsa and Circes.\nThese were sorceresses and they changed many of his men to the form\nof beasts, but he overcame them with his sorceries, and at length he\ntook his course for home, leaving Circes with child. His wife and all\nhis people rejoiced at his home-coming, but when a man is most in his\nprosperity, then fortune makes him soonest fall. He had a dream, as he\nlay upon his bed, and he seemed to see a form of heavenly beauty. He\nembraced that image and it embraced him again, and it said to him: \u2018Our\nacquaintance shall be hereafter to our sorrow: one of us two shall take\nhis death from this love in which we now rejoice.\u2019 It showed him then\na sign, three fishes wrought upon a pennon, and so all suddenly went\nforth from him.\nUluxes started from sleep, and making his calculations upon this, he\njudged that the danger was to be feared from his son Thelamachus.\nHim therefore he shut up within castle wall, and he made for himself\na stronghold and set his servants to keep guard. But none can make\nresistance against his fate: Thelogonus, his son by Circes, came to\nfind his father, bearing as his ensign a pennon with three fishes upon\nhis spear, and he came to this stronghold of Uluxes. The guards denied\nhim entrance and an affray arose at the gate. The king came forth, and\nThelogonus cast his spear at him, not knowing who he was. Uluxes was\nwounded to death, but he recognized the figure of his dream and the\nsign upon the pennon, and embraced his son, commending him to the care\nof Thelamachus before he died.\nLo, what evil came to him of Sorcery: by Sorcery he begat his son,\nand that which was done against nature was against nature avenged.\n_Nectanabus._ The king of Egypt, Nectanabus, a great magician, fled\nfrom his enemies to Macedoine. In the chief city there the queen\nOlimpias kept the feast of her nativity and rode forth to be seen by\nthe people. Nectanabus stood with the others, and gazed upon her so\nsteadfastly, that the queen sent for him and asked him who he was. He\nreplied that he was one who had a message for her, which must be said\nin private. She appointed a time, and he told her how the god Amos of\nLybia desired to be her bedfellow and would beget a child of her who\nshould subdue the whole earth. To prove his words he caused her by his\nmagic to have a vision, which she took for prophecy; and so at length,\ncoming in the person of the god and transforming himself into various\nshapes, he had his will of her and begat a son. Nectanabus caused\nPhilip the king, being from home, to have a vision whereby he supposed\nthat a god had lain with his wife, and returning he found her with\nchild. Still he doubted, but by further signs and wonders Nectanabus\ncaused him to forget his jealousy. Amid portents of earthquake and of\ntempest the child was born, and his name was called Alexander. He grew\nup, and Aristotle taught him philosophy, while Nectanabus instructed\nhim in astronomy. On a certain night, when they were upon a tower\nobserving the stars, Nectanabus prophesied by them that his own death\nshould be by the hands of his son. Alexander, to prove that he lied,\nthrew him from the tower to the ground, asking what was the use of his\nart if he could not prophesy his own fate rightly. Nectanabus made\nknown the truth, and Alexander was sorry, and told his mother how it\nwas. Thus he died and was buried, and this was the reward of Sorcery.\n_Zoroaster_ too and _Saul_ came to evil by Sorcery. I counsel thee\nnever to use this, my son. (2367-2400.)\nI will not, father. But I beseech you tell me something of that\nPhilosophy which, as ye said, Aristotle taught to Alexander: for to\nhear of something new might ease my pain.\nThou sayest well; but I, who am of the school of Venus, know not much\nof this high lore. Yet, as it is comprehended in a book, I can in part\nshow forth to thee how it is. (2401-2440.)\nLIB. VII.\n1-60. Thou hast prayed me to declare to thee the school of Aristotle,\nand how Alexander was taught. This is not the matter on which we were\nset to speak; yet since wisdom is to be desired above all things, I\nwill tell thee of that which Calistre and Aristotle wrote to Alexander.\nThere are three principal points of Philosophy: Theoric, Rhetoric,\nPractic.\n61-1506. THEORIC. The parts of Theoric are three: Theology, Physics and\nMathematics. The first treats of God and things spiritual; the second\nof bodily things, such as man, beast, herb and stone; and the third has\nfour divisions, Arithmetic, Music, Geometry and Astronomy. (61-202.)\nAristotle taught this young king of the four elements and the four\ncomplexions of man, of the principal divisions of the earth, and of the\nfifth element, Orbis, which contains the whole. (203-632.)\nTo speak next of _Astronomy_, this Orbis is that which we call the\nfirmament, and in it are first the seven Planets, and then the twelve\nSigns of the Zodiac, about each of which Alexander was taught in turn.\nNectanabus, teaching him natural magic, informed him of the Fifteen\nStars and of the stone and herb appropriate to each, by means of which\nwonders may be worked. (1281-1438.)\nThe authors who taught this science of Astronomy were first No\u00eb, then\nNembrot, and after them many others, but principally Tholomee, who\nwrote the book of Almagest, and Hermes. (1439-1492.)\nThus these Philosophers taught Alexander in regard to that which is\ncalled Theoric. (1493-1506.)\n1507-1640. RHETORIC. Speech is given to man alone and he must take\nheed that he turn it to no evil use. There is virtue in stones and\nin herbs, but word has virtue more than any earthly thing. But the\nword must not be discordant with the thought, as when Uluxes by his\neloquence persuaded Anthenor to betray to him the city of Troy. Words\nare both evil and good, they make friend of foe and foe of friend.\nFor a true example of Rhetoric read how Julius and the consul Cithero\npleaded against one another when the treason of Catiline was discovered.\n1641-5397. PRACTIC. This has three divisions, Ethics, Economics and\nPolitics. A king must learn the first in order that he may rule himself\nin the way of good living, the second teaches him how to order his\nhousehold, and the third how to govern his kingdom. (1641-1710.)\n1711-1984. The first point of Policy is TRUTH, which above all things\nought to be found in a king; and this is in part signified by the\njewels of his crown.\nTo show thee that Truth is the sovereign virtue of all, I will tell\n_King, Wine, Woman and Truth._ Daires, Soldan of Perce, had three wise\nmen about his chamber, Arpaghes, Manachaz and Zorobabel. To them he\nput the question, which is strongest, wine, woman, or a king. Of this\nthey disputed in turn, and Arpaghes said, \u2018A king is the strongest,\nfor he has power over men and can raise them up and cast them down:\nalso he alone stands free from the law.\u2019 Manachaz said, \u2018Wine is the\nstrongest, for this takes reason away from the wise and makes the fool\nseem learned, this turns cowardice to courage and avarice to largess.\u2019\nZorobabel said, \u2018Women are the strongest, for the king and all other\nmen come of women and bow to the love of women,\u2019 and he told how he had\nseen Cirus upon his throne overcome by the love of Apemen, daughter\nof Besazis, so that she did with him what she would. Women too make\nmen desire honour, and woman is next to God the greatest help of man,\nas _Alceste_, wife of Ametus, gave her life to save her husband. Thus\nZorobabel told his opinion, but nevertheless he said that above all\nthese the mightiest of all earthly things is Truth: and so the question\nwas concluded, and Zorobabel was most commended for his judgement.\n1985-2694. LARGESS is the second point of Policy. A king must be\nfree from the vices both of Avarice and of Prodigality. As Aristotle\ntaught by the ill example of the king of Chaldee, he must spend his\nown substance and not that of his people, he must do justice before he\nmakes gifts, and his gifts must be to those who have deserved them.\n_Julius and the poor Knight._ A knight came to plead his cause at\nRome, where the Emperor Julius was in presence; but he could get no\nadvocate, because he was poor. He prayed for justice to the Emperor,\nand Julius assigned him an advocate. The knight was angry, and said,\n\u2018When I was with thee in Afric, I fought myself and put no man in my\nstead: and so thou here shouldest speak for me thyself.\u2019 Julius took\nhis cause in hand; and thus every worthy king should help his servants\n_Antigonus and Cinichus._ A king should know how much to give. A poor\nknight asked King Antigonus for a great sum, and he replied, \u2018That is\ntoo much for thee to ask\u2019: then when the knight asked a very small\ngift, he said, \u2018That is too little for me to give.\u2019\nKings must not exceed the due measure in giving, and especially they\nought not to give to flatterers, who offend against God, against the\nprince and against the people. Yet flattery is always found in the\ncourts of kings. (2115-2216.)\n_Diogenes and Aristippus._ Two Philosophers went from Carthage to\nAthens to learn, and thence returned again. The one, Diogenes, was\ncontent to dwell apart and study, the other, Arisippus, went to court\nand got honour and wealth by flattery. Diogenes was gathering herbs in\nhis garden and washing them in the river, when Arisippus passed by with\na company, and said, \u2018If thou hadst known how to make thyself pleasing\nto thy prince, there would have been no need for thee to pick herbs.\u2019\nThe other replied, \u2018If thou hadst known how to pick herbs, there would\nhave been no need for thee to make thyself pleasing by thy flatteries.\u2019\nBut the example of Arisippus is chiefly followed, and flattery is that\nwhich makes men beloved. [Dante the poet said once to a flatterer,\n\u2018Thou hast many more servants than I, for a poet cannot find how to\nfeed and clothe himself, but a flatterer may rule and lead a king\nand all his land.\u2019] There was a custom among the Romans, which was\nestablished against flattery, as follows. (2318-2354.)\n_Roman Triumph._ When an Emperor had a triumph after victory, he went\nin pomp with four white horses and the nobles of the land before and\nbehind him: but one sat with him in his car, who said continually,\n\u2018Know thyself, and remember that good fortune is only for a time.\u2019\nMoreover he and every other man might speak whatever truth he knew to\nthe Emperor, whether good or bad. (2355-2411.)\n_The Emperor and his Masons._ Again, when an Emperor was enthroned, his\nmasons came to ask him how he would have the stone made for his tomb.\nThere was no flattery then, to deceive princes. (2412-2448.)\n_Caesar\u2019s Answer._ One came and did reverence to Cesar, as if he were a\ngod: then he came and sat down by his side as an equal. \u2018If thou art a\ngod,\u2019 he said, \u2018I have done well in worshipping thee, but if a man, in\nsitting by thy side.\u2019 Cesar answered that he was a fool, and had done\nill in one of two things, either in sitting by the side of his god or\nin worshipping a mere man. They that heard this took it as a lesson\nagainst flattery. (2449-2490.)\nThe king who bestows his goods upon flatterers does harm to himself\nand his land. There is an example in the Bible. (2491-2526.)\n_Ahab and Micaiah._ 1 Kings xxii. (2527-2694.)\n2695-3102. JUSTICE is the third point of Policy. A land is nothing\nwithout men, and men cannot be without law. It is for the king above\nall others to guide the law, and though he is above the law, yet he\nmust not do things which are against it. He must make his own life\nright towards God, and then endeavour to rule his people rightly, and\nhe must see that his judges are both wise and true. (2695-2764.)\n_Maximin_, when he appointed a judge, inquired carefully whether\nhe were virtuous or no. Thus the course of law was not hindered by\n_Gaius Fabricius_, consul of Rome, when the Samnites brought him gold,\ntried it with taste and smell, and said he knew not for what it would\nserve. It was better, he said, to rule the men who had the gold, than\nto possess gold and lose the liberty to be just. (2783-2817.)\nIn those times none was preferred to the office of judge unless he were\na friend to the common right. (2818-2832.)\n_Conrad_ ordered matters so that in his time no man durst set aside the\n_Carmidotoire_ the consul slew himself rather than allow his own law to\nbe broken, when by inadvertence he had come armed to the Senate-house.\n_Cambyses_ flayed a corrupt judge, and nailed his skin upon the chair\nwhere his son was set to judge in his place. (2889-2904.)\n_Ligurgius_, prince of Athens, having established good laws in his\ncity, took an oath from the citizens that they would change nothing\nduring his absence; and so he departed, never to return, desiring that\nAthens might still enjoy good laws. (2917-3028.)\n_The first Lawgivers._ The names of those who first made laws ought to\nbe handed down to fame. They are Moses, Mercurius, Neuma Pompilius,\nLigurgius, Foroneus, Romulus. Kings ought to be led by law, and it is a\nscandal to a king if the law be not executed. (3029-3102.)\n3103-4214. The fourth point of Policy is PITY. This is the virtue by\nwhich the King of kings was moved when he sent his Son down to this\nearth. Every subject should fear his king, and every king should have\nmercy on his people. [The apostle James says that he who shows no pity\nshall find none. Cassodre says that the kingdom is safe where pity\ndwells. Tullius that the king who is overcome by pity bears a shield\nof victory. We read how a knight appealed from the wrath of Alexander\nto his pity and so obtained grace. (3149*-3179*.)] Constantine said,\n\u2018He who is a servant to pity, is worthy to rule all else.\u2019 Troian said\nthat he desired his people to obey him rather from love than fear.\n[_The Pagan and the Jew._ Two travellers went through the desert\ntogether, and each asked the other of his belief. The one said, \u2018I am a\nPagan, and by my faith I ought to love all men alike and do to others\nas I would they should do to me.\u2019 The other, \u2018I am a Jew, and by my\nfaith I ought to be true to no man, except he be a Jew, as I am.\u2019 The\nday was hot and the Pagan rode on an ass with his baggage, while the\nJew went on foot. The Jew asked the Pagan to let him ease his weariness\nby riding, and the other assented. So they went on, but when the Pagan\ndesired his ass back, the Jew rode on, saying that thus he did his duty\nby his law. The Pagan prayed to God to judge his quarrel, and going on\nfurther he found the Jew slain by a lion and the ass with the baggage\nstanding by him. Thus a man may know how the pitiful man deserves pity,\nand that lack of pity is the cause of evil. (3207*-3360*.)]\n_Codrus_, king of Athens, having a war, was informed by Apollo that\neither he must perish in the battle or his people be discomfited. He\nhad pity upon his people and gave his life for them. Where have we such\n_Pompey_ had war against the king of Ermenie, and having taken him\ncaptive, he gave him his crown again and restored him to his kingdom.\nCruelty is the opposite of Pity. (3249-3266.)\n_Leoncius_ the tyrant cruelly cut off the nose and lips of the merciful\nJustinian: he was so served himself by Tiberius, and Justinian was\nrestored to the empire. (3267-3294.)\n_Siculus_ the cruel king caused Berillus to make a bull of brass,\nwithin which men should be burnt to death. Berillus was himself the\nfirst who suffered this torture. (3295-3332.)\n_Dionys_ fed his horses on man\u2019s flesh and was slain by Hercules.\n_Lichaon_ devoured the bodies of his guests and was changed into a\nTyranny may not last. The Lion will not slay the man who falls down\nbefore him to entreat mercy, and how then ought a Prince to destroy the\nman who asks his mercy? Yet some tyrants have been so cruel that Pity\ncannot move them. (3370-3416.)\n_Spertachus_, a warrior and a cruel man, made war on the queen\nThameris, and having taken her son prisoner, he slew him without mercy.\nThe queen gathered a power and took the tyrant in an ambush. Then she\nfilled a vessel with the blood of his princes and cast him therein,\nbidding him drink his fill of blood. (3417-3513.)\nA king, however, must not fail to slay in the cause of Justice, and he\nmust be a champion of his people without any weak pity. If he fears\nwithout cause, he is like those in the fable who were in dread when the\nMountain was in labour, and at length it brought forth a mouse.\nAs there is a time for peace, so there is also a time for war, and\nhere too virtue stands between two extremes, between foolish pity and\nrash cruelty. Of men who have undertaken war for a righteous cause\nthere are examples in the Bible, and of those I will tell thee one.\n_Story of Gideon._ Judges vii. (3627-3806.)\n_Saul and Agag._ Saul failed to obey God\u2019s command to slay Agag,\nshowing pity wrongfully: therefore he lost his life and his kingdom.\nOn the other hand _Salomon_ obeyed his father David\u2019s command in\nslaying Joab, and yet he showed mercy in his reign and wrought no\ntyranny. Also he was wise and had worthy men about him, and there is\nnothing better for a ruler than Wisdom. Salomon asked for this gift\nfrom God, and this it is which a king chiefly needs in order to hold\nthe balance even between Justice and Pity. (3846-3944.)\n_Courtiers and Fool._ Lucius, king of Rome, asked his steward and his\nchamberlain what men said about him. The steward merely flattered in\nhis reply, but the chamberlain answered that people thought he would be\na worthy king if he had good counsellors. The fool, who played with his\nbauble by the fire, laughed at both, and said, \u2018If the king were wise,\nthe council would not be bad.\u2019 Thus the king was instructed and put\naway his bad counsellors. (3945-4010.)\n_Folly of Rehoboam._ 1 Kings xii. 1-20. (4027-4129.)\nCounsel of young men thus leads to ruin. There is a question whether it\nis better that the king be wise or his council. The answer is that it\nis better to have wise counsellors. (4130-4180.)\nThe Emperor _Anthonius_ said he would rather have one of his subjects\nsaved than a thousand of his enemies slain. Mercy mingled with justice\nis the foundation of every king\u2019s rule. Thus I have spoken of four\npoints, Truth, Largess, Pity and Justice. There is yet a fifth.\n4215-5397. CHASTITY, the fifth point of Policy. The male is made for\nthe female, but one must not desire many. A man must keep the troth he\nhas plighted in marriage, and this all the more in the high and holy\nestate of a king.\nAristotle advised Alexander to frequent the company of fair women, but\nnot to beguile himself with them. For it is not they who beguile the\nmen, but the men beguile themselves. The water is not to blame if a man\ndrown himself in it, nor the gold if men covet it. It is by nature that\na man loves, but not by nature that he loses his wits: that is like\nfrost in July or hose worn over the shoe. Yet great princes have been\nthus misled. (4215-4312.)\n_Sardanapalus_ lost his kingdom and his honour, because he became\neffeminate in his lusts. (4313-4343.)\n_David_, however, though he loved many women, preserved the honour of\nknighthood. (4344-4360.)\n_Cyrus_ had a war with the _Lydians_, and he could not conquer them.\nThen, feigning, he made a perpetual peace with them, and they fell into\nidleness and fleshly lust, so that he subdued them easily. (4361-4405.)\n_Balaam_ advised king Amalech to send fair women among the Hebrews, and\nthese led them into lust, so that they were discomfited in battle, till\nPhinees caused them to amend their ways. (4406-4445.)\nThis virtue of Chastity belongs especially to a king.\n_Salomon_ took wives of sundry nations and did idolatry in his folly.\nTherefore after his death his kingdom was divided.\n_Antonie_, son of Severus, gave an evil example of lust; and the tale\nwhich here follows will show what is the end of tyranny and lechery.\n_Tarquin_ the tyrant had many sons, and among them Arrons. He had a war\nwith the Gabiens, and to their city Arrons went, showing wounds which\nhe said he had received from his father and brethren. They took him as\ntheir leader, and he by his father\u2019s advice cut off the heads of their\nchief men, and so the Romans conquered the city. They made a solemn\nsacrifice in the temple of Phebus, and a serpent came and devoured the\nofferings and quenched the fires. Phebus said that this was for the sin\nand pride of Tarquin and his son, and that he who should first kiss his\nmother, should avenge the wrong. Brutus fell to the ground and kissed\nhis mother Earth. (4593-4753.)\nTarquin had a war afterwards with Ardea, and they were long at the\nsiege. A dispute arose between Arrons and Collatin as to the virtue of\ntheir wives, and they rode to Rome to see how they were employed. At\nthe palace they found the wife of Arrons full of mirth and thinking\nnothing of her husband; at the house of Collatin, Lucrece was working\nwith her women and praying for her husband\u2019s return. Arrons was smitten\nwith love of her, and returning again the next day he ravished her. She\non the morrow called her husband and her father, with whom came Brutus,\nand told them her tale. Refusing their forgiveness she slew herself,\nand they took the body into the market-place, where Brutus told the\ntale to the people. They remembered also the former evil doings of\nTarquin and his son, and sent both into exile. (4754-5130.)\n_Virginia._ When Appius Claudius was governor of Rome, he set his\ndesire upon a gentle maid, daughter of Livius Virginius, and he caused\nhis brother Marcus to claim her unrightfully as his slave. Her father\nwas with the host, but he rode hastily to Rome; and when Appius\nadjudged her to his brother against the law, finding that he could\nsave her from dishonour in no other way, he thrust her through with\nhis sword and made his way back to the host. Thus the tyranny came to\nmen\u2019s ears and the unrighteous king was deposed by the common consent.\nAs an example of chastity in marriage we read the story of _Sarra_ the\ndaughter of Raguel. Seven men who married her were strangled by the\nfiend Asmod, because they took her only for lust; but Thobie, taught by\nRaphael, had his will and yet kept the law of marriage. God has bound\nbeasts by the law of nature only, but men must follow also the law of\nreason and do no lechery. Thus the philosopher taught to Alexander.\nI thank you, father. The tales sound in my ears, but my heart is\nelsewhere; for nothing can make me forget my love. Leave all else\ntherefore, and let us return to our shrift.\nYes, my son, there is one point more, and this is the last. (5398-5438.)\nLIB. VIII.\n1-198. LAWS OF MARRIAGE. God created Adam and Eve to repair the loss\nof Lucifer and his angels, and bade them increase and multiply. In\nthe first generation by God\u2019s law brother and sister were joined in\nmarriage, then afterwards cousin wedded cousin, as in the time of\nHabraham and Jacob. At last under Christian law Marriage was forbidden\nalso in the third degree. Yet some men take no heed to kinship or\nreligion, but go as a cock among the hens and as a stallion among the\nmares. Such love may be sweet at first, but afterwards it is bitter.\n199-2008. EXAMPLES OF INCEST. _Caligula_ the Roman Emperor bereft his\nthree sisters of their virginity: therefore God bereft him of his life\nand of his empire.\n_Amon_ lay with his sister Thamar, and Absolon his brother took\nvengeance upon him.\n_Lot_ lay with his daughters, and the stocks which came from them were\nnot good.\nThus if a man so set his love, he will afterwards sorely repent it; and\nof this I think to tell a tale which is long to hear. (199-270.)\n_Apollonius of Tyre._ In a Chronicle called Pantheon I read how king\nAntiochus ravished his daughter and lived with her in sin. To hinder\nher marriage, he proposed a problem to those who sought her love,\nand if a man failed to resolve it, he must lose his head. At length\ncame the Prince Apollinus of Tyre, and the king proposed to him the\nquestion. He saw too clearly what the riddle meant, and Antiochus\nfearing shame put off the time of his reply for thirty days. (271-439.)\nThe Prince feared his vengeance and fled home to Tyre, and thence\nhe departed secretly in a ship laden with wheat. Antiochus sent one\nTaliart in all haste to Tyre, with command to make away with the Prince\nby poison. Finding that Apollinus had fled, he returned.\nIn the meantime the Prince came to Tharsis, and took lodging there\nwith one Strangulio and his wife Dionise. The city was suffering\nfamine, and Apollinus gave them his wheat as a free gift, in return for\nwhich they set up a statue of him in the common place. (440-570.)\nA man came to him from Tyre and reported that king Antiochus desired\nto slay him. He was afraid and fled thence again by ship. A storm came\nupon him and the ship was wrecked: Apollinus alone came alive to land.\nA fisherman helped him and directed him to the town of Pentapolim,\nwhere he found the people gathered to see games, and the king and queen\nof the country there present. (571-695.)\nHe surpassed all others in the games, and the king called him to supper\nin his hall. At supper he was sad and ate nothing, and the king sent to\nhim his daughter to console him. To her he told his name and country,\nand with that he let the tears run down his cheeks. She fetched a\nharp and sang to it, and he took it from her hand and played and sang\ndivinely. They all saw that he was of gentle blood. (696-799.)\nThe king\u2019s daughter desired her father that he might be her teacher,\nand in the course of time she turned with all her heart to love of him.\nShe so lost her appetite for meat and drink and sleep that she was in\ndanger of her life.\nThree sons of princes demanded her in marriage, and she by letter\ninformed her father how the matter stood: if she might not have\nApollinus, she would have none other. (800-911.)\nThe king sent for Apollinus and showed him his daughter\u2019s letter. He\nassented gladly, and the marriage took place with great festivity. Soon\nafter this men came from Tyre reporting that Antiochus and his daughter\nwere dead, having been both struck by lightning, and entreating him to\nreturn to his own people. All were rejoiced to hear that the king\u2019s\ndaughter had married so worthy a prince. (912-1019.)\nApollinus sailed away with his wife, she being with child. A storm\narose and she began to be in travail. In anguish she was delivered of a\nmaid child, but she herself lay dead. (1020-1058.)\nApollinus sorrowed as never man sorrowed before, but the master of the\nship required that the dead body be cast out of the ship, because the\nsea will not hold within itself any dead creature, and the ship would\nbe driven on the shore if the body remained within her. They made\ntherefore a coffer closely bound with iron and covered with pitch, in\nwhich they placed the corpse, with gold and jewels, and with a letter\npraying that she might receive burial; and so they cast it overboard.\nApollinus in the meantime sailed first to Tharsis. (1059-1150.)\nThe coffer was cast up at Ephesim and was found by Cerymon, a great\nphysician. He by his art restored the seeming corpse to life, and she\ntook upon herself the rule of religion and dwelt with other women in\nthe temple of Diane. (1151-1271.)\nApollinus coming to Tharsis entrusted his infant daughter Thaise to\nthe care of Strangulio and Dionise, and so he sailed on to Tyre. This\ndaughter, until she was fourteen years old, grew up with the daughter\nof Strangulio, but Thaise was preferred to the other in all places\nwhere they went, and Dionise was therefore wroth. She bade her bondman\nTheophilus take Thaise down to the shore of the sea and there slay her.\nHe brought her to the sea, but her cry called forth pirates from their\nhiding-place, who carried her with them away to Mitelene and sold her\nto Leonin, master of a brothel. (1272-1423.)\nThe young men who came to her were moved by compassion and did her no\nwrong, so that Leonin sent his own servant in to her. She entreated to\nbe permitted to make gain for him in some other way, and being taken\nfrom the brothel and placed in security, she taught such things as\ngentlewomen desire to learn, and her name went forth over all the land.\nTheophilus reported that he had slain Thaise, and Dionise, pretending\nthat she had died suddenly, made a great funeral and set up a tomb\nwith an epitaph. After this, Apollinus came to seek for his daughter\nat Tharsis, and hearing that she was dead, he put forth to sea again\nin grievous sorrow. He lay weeping alone in the darkness of the ship\u2019s\nhold, until under stress of storm they came to Mitelene. (1498-1617.)\nHearing of his grief, the lord of the city, Athenagoras, sent Thaise\nto comfort him. He at first rejected all her consolation, but\nthen to his joy discovered that she was the daughter for whom he\nmourned. Athenagoras asked for her in marriage and was wedded to her.\nThey went forth all together with intent to avenge the treason at\nTharsis, but Apollinus was warned in a dream to go to Ephesim, and\nthere in the temple of Diane he found the wife whom he supposed to have\nbeen dead. Thence they voyaged to Tyre and were received with joy.\nAthenagoras and Thaise were there crowned king and queen, and Apollinus\nsailed away and took due vengeance upon Strangulio and Dionise.\nWhen this was done, a letter came to him from Pentapolim, praying him\nto come and receive that kingdom, since the king was dead. They had a\ngood voyage thither, and he and his wife were crowned there and led\ntheir life happily. (1963-2008.)\nThus, my son, thou mayest see how it is with those that love in a good\nmanner, but it is not love when men take their lust like beasts.\n2029-3172. CONCLUSION. Father, I may acquit myself in this, but I\nentreat your counsel as to what way I shall follow in my love.\nI counsel thee, my son, to labour no more in things which bring thee no\nprofit. The end of every pleasure is pain. Love is blind, and makes all\nhis servants blind: thou mayest yet withdraw and set thyself under the\nlaw of reason.\nIt is easy to say so, father. My woe is but a game to you, feeling\nnothing of that which I feel. The hart that goes free knows not the\nsorrows of the ox under the yoke. But I entreat you to present for me\na Supplication to Venus and Cupid, and bring me a good answer back.\nThen arose a great debate between my Priest and me: my reason\nunderstood him well, but my will was against him. At length he agreed\nto deliver my Supplication, and with tears instead of ink I wrote the\nletter thus: \u2018The wofull peine of loves maladie,\u2019 &c. (2189-2300.)\nThe Priest went forth to present my petition, and I abode. Suddenly\nVenus stood by me, and I fell upon my knee and prayed her to do me\ngrace. \u2018What is thy name?\u2019 she said, as if in game. \u2018John Gower,\u2019\nI replied. \u2018I have read thy bill,\u2019 she said, \u2018in which thou hast\ncomplained to Nature and to me. Nature is mistress where she will, and\nI excuse thee for following her law: but as for what thou sayest, that\nI am bound to relieve thee, because thou hast served in my Court, I\nwill give thee medicine that will heal thy heart, but perchance it will\nnot be such as thou desirest.\u2019 (2301-2376.)\nHalf in scorn she spoke to me of my age and hoary locks, and counselled\nme to make a \u2018beau retret,\u2019 while there was yet time; for even though I\nshould attain to my desire, I could not hold covenant duly with love.\nI grew cold suddenly for sorrow of my heart, and lay swooning on the\nground. Then methought I saw Cupid with his bow bent, and with him\na great company, those gentle folk who once were lovers, arrayed in\nsundry bands. (2377-2459.)\nYouth was the leader of one company, and these had garlands, some of\nthe leaf and some of the flower. They went with piping and with song\nwhich resounded all about: they laughed and danced and played, and\ntalked of knighthood and of ladies\u2019 love. There was Tristram with\nYsolde, Lancelot with Gunnore, Jason with Creusa, Hercules with Eole,\nTroilus with Criseide, but in his mirth he was yet heavy of cheer\nbecause of Diomede. Those also I saw who died for love, as Narcissus,\nPiramus, Achilles; and the women who were forsaken, Dido, Phillis,\nAdriagne, Deianire and Medea. Many others too I saw, but four women\nespecially who were most commended as examples in marriage, Penolope,\nLucrece, Alceste and Alcione. Youth, which led this company, took no\nThen came Eld, leading a company not so great. Their music was low and\ntheir dancing soft: they smiled, but they did not laugh aloud. There\nwas David with Bersabee, and Salomon with his wives and concubines,\nSampson with Dalida, and Aristotle with the queen of Greece; Virgil\nalso and Plato and Ovid the poet. (2665-2725.)\nWhen this company was come to the place where I lay, they entreated\nVenus for me, and even some of the younger band said that it was great\npity. Cupid came with Venus to me as I lay, and the lovers all pressed\nround to see. Some said that love was folly in the old, and others that\nno age could be free, and that while there was yet oil in the lamp, it\nmight always be set alight. Cupid groped after me till he found me, and\nthen he drew forth that fiery lance which before he had cast through\nmy heart, and Venus anointed my wound with a cooling ointment and gave\nme a mirror in which I might behold myself. I saw my face wrinkled and\nmy eyes dim, and I likened myself to that time of year when winter has\ndespoiled the earth. Then Reason returned to me and I was made sober\nVenus beheld me, and laughing asked me what Love was. I answered with\nconfusion that I knew him not, and prayed that I might be excused from\nmy attendance on her Court. As touching my Confession too, I asked an\nabsolution, and the Priest gave it readily. Then the queen delivered\nto me a pair of beads to hang about my neck, and on them was written\n_Por reposer_ in gold. \u2018Thus,\u2019 said she, \u2018have I provided for thine\nease, and my will is that thou pray for peace. Stay no more in my\nCourt, but go where moral virtue dwells, where are those books which\nmen say that thou hast written: thou and I must commune together never\nagain. [O]Adieu, for I must go from thee.\u2019 And so enveloped in a starry\ncloud, Venus was taken to her place above, and her Priest departed\nalso at the same time. I stood for a while amazed; and then I smiled,\nthinking of the beads that she had given me and of the prayers that I\nshould say. And thus I took my way softly homeward. (2870-2970.)\nTo God, the Creator of all things, I pray for the welfare of this\nland, and that it may have peace and unity, which every estate should\ndesire. I pray that the clergy may work after the rule of charity, that\nthe order of knighthood may cause extortion to cease and defend the\nright of the Church, that merchants may follow honesty, and above all\nthat the king may keep himself and all the other estates of the kingdom\nin the right way. The king who humbly follows the law of God shall be\nblessed, and his name shall be remembered for ever. (2971-3105.)\nI promised to make in English a book between play and earnest, and now\nI ask that I may be excused for lack of curious skill. I have written\nin rude plain words, as sickness and age would suffer me; and I pray my\nlords that I may stand in their grace, for I desire to do pleasure to\nthose under whose rule I am. (3106-3137.)\nAnd now my Muse bids me rest and write no more of love, which turns the\nheart away from reason. Of this love then I take my final leave. But\nthat love which stands confirmed by charity, which may save the body\nand amend the soul, such love may God send us, that in heaven our joy\nmay be without end. (3138-3172.)\niv. ORTHOGRAPHY AND PHONOLOGY.--In the remarks upon Gower\u2019s language\nwhich here follow there is no systematic completeness. Attention is\ncalled to such points as seem to be important or interesting, reference\nbeing made especially to the language of Chaucer, as dealt with in\nB. ten Brink\u2019s _Chaucers Sprache und Verskunst_ (second edition,\n1899). It is necessary perhaps to remark here upon a difference of\nprocedure which distinguishes this investigation from those which\nhave for their object the text of Chaucer or of other writers whose\nwork is handed down to us in manuscripts which do not proceed from\nthe author himself. In such cases we have first to ascertain what the\nauthor actually wrote, before we can draw any valid conclusions about\nthe laws of his language. It may even be necessary to restrict the\ndiscussion to such forms as are authenticated by rhyme; but when we are\ncompelled to do this, we must remember that we are accepting a rather\ndangerous limitation. The conclusions drawn from the rhyme-words of a\nMiddle English author will probably not be precisely applicable to his\nlanguage in general. The sphere of our investigations will be that in\nwhich the licentious and exceptional is most likely to be found. If he\nhas any tendency to borrow from other dialects than his own or to use\nirregular forms, this tendency will be most seen in his rhymes, for it\nwill probably be the exigencies of rhyme which suggest the variation.\nChaucer repeatedly uses \u2018here,\u2019 in the sense of the modern \u2018her,\u2019 to\nrhyme with such words as \u2018bere,\u2019 \u2018spere,\u2019 but we should certainly not\nbe justified in concluding that this and not \u2018hire\u2019 was the normal\nform of his language. Similarly in the case of Gower by examination of\nhis rhymes alone we might be led to many very doubtful results. For\nexample, we should gather that he almost always used the form _sinne_\nrather than _senne_, _wile_ (verb) and not _wole_ or _wol_, _axe_ and\nnot _aske_, _sek_ (adj.) and never _sik_, _hond_ and never _hand_,\n_couthe_ and never _coude_, _sente_ (pret.) rather than _sende_, the\nadverb ending _-ly_ in preference to _-liche_ or _-lich_. In these\ncases and in many others we might easily be misled, the forms of these\nwords as used in rhyme being determined chiefly by the comparative\nfrequency of the various rhyme-syllables. Most of the conclusions\nabove mentioned, and others like them, have in fact been arrived at\nin a paper by K. Fahrenberg, published in the _Archiv f\u00fcr die neueren\nSprachen_, vol. 89. The author of this paper, having only Pauli\u2019s text\nbefore him, very properly confines himself to an examination of the\nrhymes, and within these limits most of his results are sound enough;\nbut it would be very unsafe to treat them as generally applicable to\nthe language of Gower. In our case it must be understood that the\nFairfax manuscript is regarded (for reasons which will afterwards be\nstated) as a practically accurate reproduction of the author\u2019s original\ntext, and consequently the occurrence of a particular form in rhyme is\nnot held necessarily to be of any special significance.\nORTHOGRAPHY.--This being premised, we shall proceed to note first some\npoints which call for attention in the orthography of the text.\nIn describing the British Museum MS. Harl. 3869, Pauli takes\noccasion to observe: \u2018This copy is very remarkable on account of its\northography, which has been carried through almost rigorously according\nto simple and reasonable principles.\u2019 This system he appears to\nattribute to the copyist of the manuscript in question, but it is in\nfact that of the author, the text being copied very faithfully from the\nFairfax manuscript itself. Pauli appears to have been repelled by the\noutward appearance of this \u2018small stout folio\u2019 with its rather untidy\nwriting. He did not take the trouble to examine the Oxford copies; but\nhe seems to have perceived that its orthography was the same as that of\nthe Stafford manuscript, and this should have enlightened him. In fact,\nif instead of taking Berthelette as his basis, he had simply printed\nthe text of the Harleian volume, there would hardly have been need of\nanother edition.\nThe orthography of the Fairfax text, first hand, confirmed as it is\nin almost every particular by that of the Stafford manuscript, and\nsupported also by the testimony of others, more especially of MS.\nBodley 902, may be assumed to be that of the author; and it is well\nworthy of our attention, for he evidently regarded exactness and\nconsistency in spelling as a matter of some importance.\nWe may observe in the first place that it was not Gower\u2019s practice\nto mark vowel-length by doubling the vowel. Naturally there are some\nMSS. in which this is occasionally found, and in particular the third\nhand of A gives _caas_, _paas_, _glaade_, _maade_, _saake_, _waas_,\n_bee_, _bree\u00fe_, _soo_, _aroos_, _moore_, _schoon_, _oo\u00feer_, _toold_,\n&c. with considerable frequency, while very many MSS. have _book_,\n_look_, _took_, _oon_, _heere_, _mateere_, and some other forms of the\nsame kind; but this is not in accordance with the author\u2019s rule. In\nthe Fairfax MS. the cases of doubled vowel are only occasional, except\nin the instance of _good_, which is thus regularly distinguished from\n_god_.\n    Of _oo_ there are very few cases except _good_. We have _oon_\n    about three times for _on_, and _blood_, _brood_, _cooste_,\n    _do_ (= doe), _foode_, _hool_, _schoo_, _too_ (= toe), _woot_,\n    in isolated instances. The doubling of _e_ is more frequent,\n    as _beere_, _cheeke_, _cleene_, _dee_ (pl. _dees_), _degree_,\n    _eem_, _eer_, _fee_, _feede_, _feer_, _feere_, _feet_,\n    _greene_, _meene_, _meete_, _pees_, _queene_, _scheete_, _see_\n    (subst.), _seene_, _slee_, _spreede_, _thee_, _tree_, _weer_,\n    _weere_, _wreeche_, _\u021dee_, _\u021deer_, and a few more. Most of the\n    above words, however, and in general all others, are written\n    usually with a single vowel, and we have quite regularly (for\n    example) _ded_, _dede_, _drem_, _ek_, _fend_, _fre_, _gret_,\n    _hed_, _her_ (= hair), _lef_, _red_, _slep_, _bok_, _bon_,\n    _brod_, _fol_, _gon_, _hot_, _lok_, _non_, _schon_, _sone_\n    (soon), _tok_, _wok_, and so on. Where there is variation of\n    spelling in this respect, it is not felt to be a matter which\n    concerns the rhyme; for we have _weer_\u00a0:\u00a0_pouer_, _pees_:\n    _reles_, _sene_\u00a0:\u00a0_meene_, _there_\u00a0:\u00a0_feere_, _good_\u00a0:\u00a0_stod_,\n    _fode_\u00a0:\u00a0_goode_, _do_\u00a0:\u00a0_schoo_, &c., though sometimes the\n    spelling of the rhyme-words is evidently brought into harmony,\n    as _meene_\u00a0:\u00a0_Almeene_, ii. 2465 f., _beere_\u00a0:\u00a0_weere_, iv. 1323\n    f. In a few cases however a phonetic distinction seems to be\n    intended, as when we find _eet_ as preterite of _ete_, and\n    _beere_ (also _bere_) pret. plur. of _beren_.\n    _Maii_ (the month) is regularly written with _ii_, but rhymes\n    with _mai_, _gay_, &c.\nThe doubling of final consonants, apparently to indicate vowel\nshortness, is more common, as in _all_, _bladd_, _charr_, _hadd_,\n_happ_, _madd_, _bedd_, _fedd_, _fett_, _spedd_, _bitt_, _bridd_,\n_chidd_, _godd_, _rodd_, beside _al_, _char_, _had_, _hap_, _mad_,\n_bed_, _fet_, &c.\n    The doubling of _s_ in a final tone syllable seems to have no\n    such significance, as in _Achilles_\u00a0:\u00a0_press_, iv. 2161 f., but\n    _Ulixes_\u00a0:\u00a0_pres_, iv. 147 f., so _natheles_\u00a0:\u00a0_encress_, _pes_:\n    _encress_, in all of which the vowel must be long.\nOne of the most noteworthy points of the orthography is the frequent\nuse of _ie_ in tonic syllables for close _\u0113_. This appears in French\nwords such as _achieve_, _appiere_, _chief_, _chiere_, _clier_,\n_grieve_, _matiere_, _messagier_, _pier_, &c. (also in many of these\ncases _e_, as _chere_, _cler_, _matere_), but it is very commonly used\nalso in words of English origin and seems invariably to be associated\nwith the close sound of the vowel. Thus we have _hiede_, _spriede_,\n_lief_ (but _levere_), _sieke_, _diel_, _stiel_, _whiel_, _dieme_,\n_sieme_, _diere_, _fiere_ (= company), _hiere_ (adv.), _hiere_ (verb),\n_liere_, _stiere_, and others, which have in most cases the alternative\nspelling with _e_, as _hede_, _sprede_, _seke_, _del_, _stel_, _whel_,\n_deme_, _seme_, &c., but in all of which the vowel has the close sound.\nIt is impossible here to discuss the question how far this habit of\nspelling may have been introduced by analogy from French words with\na similar sound of the vowel, and how far it may have grown out the\nKentish use of _ie_, _ye_ for O.\u00a0E. _\u0113o_, _\u0113_, _\u012be_. Reference may\nbe made to the remarks in the Introduction to the volume of Gower\u2019s\nFrench Works, p. xxi, where it is suggested that _ie_, having lost its\nvalue as a diphthong in later Anglo-Norman, came to be regarded as a\ntraditional symbol in many cases for close _\u0113_, and hence such forms as\n_clier_, _clief_, _pier_, _prophiete_, &c., and as regards _ie_ in the\nKentish dialect there is a useful statement in the paper by W. Heuser,\n_Zum Kentischen Dialekt im Mittelenglischen_, published in _Anglia_,\nxvii, 78 ff.\nIn any case the fact is pretty clear that this variation was confined\nby Gower to words in which he gave to the vowel a close sound, and it\nis therefore useful as a distinguishing note, though there are few\nwords in which this is the only form of spelling.\nBoth in stems of words and in their terminations _i_ is on the whole\npreferred to _y_, so that we have _crie_, _hide_, _lif_, _like_,\n_mile_, _ride_, &c. more usually than _crye_, _hyde_, &c. (but perhaps\n_y_ more often after _m_, _n_, as _knyht_, _myhte_, _nyht_), and also\n_arrai_, _mai_, _dai_, _hardi_, _ladi_, _wor\u00fei_, _mi_, _thi_, more\noften on the whole than _array_, _may_, &c., but _-ly_ in adverbs more\noften than _-li_.\nIn some few cases it seems that a distinction is pretty consistently\nmade, as between _wryte_ (inf.) and _write_ (past participle), and\nperhaps between _wite_ (know) and _wyte_ (blame).\nBefore _gh_ followed by _t_ we find _a_, _o_ almost regularly in place\nof _au_, _ou_. Thus we have _aghte_, _straghte_, _taghte_, _boghte_,\n_broghte_, _doghter_, _noght_, _oghte_, _oght_, _soghte_, _wroghte_,\n&c., but occasionally _broughte_, _doughter_, _ought_, &c. Beside\nsome of these there are forms in which _au_ (_aw_), _ou_ (_ow_) are\nwritten, but followed by simple _h_, as _strawhte_, _tawhte_, _douhter_\n(_dowhter_).\n    There is no difference between _-oun_ and _-on_ as terminations\n    of such French words as _divisioun_, _complexioun_, &c.,\n    but _-oun_ is much the more usual form[P]. Where they occur\n    in rhyme, the rhyme-words are usually assimilated to one\n    another in form of spelling, but sometimes _-oun_, _-on_\n    rhyme together, as _division_\u00a0:\u00a0_doun_, ii. 1743 f., _toun_:\n    _condicion_, v. 2551, _constellacioun_\u00a0:\u00a0_relacion_, vi. 2253 f.\n    In the case of _an_ followed by a consonant in a tone-syllable\n    the variation to _aun_ seems to be merely a question of\n    spelling, and we have such rhymes as _chaunce_\u00a0:\u00a0_remembrance_,\n    ii. 893 f., _demande_\u00a0:\u00a0_comaunde_, iv. 2794, _supplanted_:\n    _enchaunted_, ii. 2491, _covenant_\u00a0:\u00a0_supplaunt_, ii. 2367. In\n    the French terminations _-ance_, _-ant_, the simple form is\n    decidedly preferred (but _governaunce_\u00a0:\u00a0_porveaunce_, Prol. 187\n    f., _graunt_\u00a0:\u00a0_amblaunt_, ii. 1505 f.), and so also in many\n    other words, as _change_, _strange_, _comande_, _demande_,\n    _supplante_ (also _comaunde_, _supplaunte_). In other cases\n    _au_ is either the usual or the only form, as _daunce_,\n    _daunte_, _enchaunte_, _haunte_, _sclaundre_.\nWith regard to the consonants, it should be observed that Gower\nconsistently wrote _sch_ for _sh_ initially, so that we have regularly\n_schal_, _schape_, _sche_, _schewe_, _schip_, _schrifte_, and also\n_lordschipe_, _worschipe_, &c.[Q], in other places usually _ssh_,\nas _bisshop_ (also _bisschop_), _buissh_, _fissh_, _fleissh_ (also\n_fleisch_), _freissh_, _reisshe_, _wisshe_.\nThe almost regular use of _h_ for _gh_ in such words as _hih_, _nyh_,\n_sih_, _kniht_, _liht_, _miht_, _niht_, _heihte_, _sleihte_, &c. will\nbe spoken of later.\nGower did not use _\u021d_ for _h_ or _gh_. Such forms as _mi\u021dte_, _ri\u021dt_,\n_u\u021dte_, _wrou\u021dt_, are practically unknown in the best MSS. (F has\n_nou\u021dt_ once.) On the other hand initially in such words as _\u021de_,\n_\u021der_, _\u021dive_ (_for\u021dive_), _\u021dong_, &c., _\u021d_ is regularly used. Only\nlate and inferior MSS. have _y_. In regard to this letter Gower\u2019s\nusage is exactly the reverse of that which we find in the _Ayenbite of\nInwyt_. We have _\u00fe_ for _th_ regularly except in the case of a capital\nletter being required, as at the beginning of a line, or in connexion\nwith some foreign words and names as _thalemans_, _thevangile_,\n_rethorique_, _Athemas_, _Anthenor_, _Thebith_. Cases of _th_ for _\u00fe_\nin ordinary English words are very rare in F (but i. 2890, v. 2319,\n    In some words there is an interchange of _c_ and _s_, as\n    _decerte_, _pourchace pourchase_, _service servise_, _rancoun_,\n    _suffice suffise_, _sufficant_, &c., and the French termination\n    _-esse_ is also spelt _-esce_, as _largesse largesce_,\n    _simplesce simplesse_; so also _encresce_, _redresce_, &c.\n    In such points the orthography of Romance words is usually\n    in accordance with that which we find in the author\u2019s French\n    writings, in which also are found such etymological forms as\n    _deceipte_, _doubte_.\nBefore quitting the general subject, we ought to note certain words\nof common occurrence which are spelt not quite in the usual way. The\nauthor regularly writes _bot_ for _but_, _be_ for _by_, when used as\na preposition and unemphatic, _ous_ for _us_ (pers. pron.), _noght_\nfor _not_ (_not_ being used for _ne wot_). Some forms of proper names,\nas _Habraham_, _Irahel_, are characteristic. In these points, as in\nmany others, the writer evidently followed a definite system, and in\nspite of the variations recorded, the orthography of the Fairfax and\nStafford MSS. certainly conveys to the reader the general impression of\nregularity and consistency.\nPHONOLOGY. (1) O.\u00a0E. SHORT VOWELS AND DIPHTHONGS.\nO.\u00a0E. =a=, =\u00e6=, =ea=. In the case of _a_ (_o_) before a lengthening nasal\ncombination, _ld_, _nd_, _mb_, _ng_, &c., we may note that though\n_hond_, _honde_, _hondes_ are preferred, as by Chaucer, yet _hand_,\n_handes_ pretty frequently occur, as i. 2, 1807, 2994, ii. 574, iii.\n116, v. 1505, &c. (also _handle_, iii. 1956, v. 1949), and that without\nany necessity of rhyme. In fact _hand_ seems to be rather preferred\nexcept in rhyme. Contrary to what is apparently Chaucer\u2019s usage we find\n_thonk_, _thonke_ as the regular forms in Gower, and only occasionally\n_thank_, as ii. 60, 2012. This may be due to the Kentish tendency to\nlengthen before _nk_, which perhaps was pronounced nearly as _ng_ (see\nMorsbach, _Mittelengl. Gramm._, p. 128), and in this connexion we may\nnote the fact that the Fairfax MS. twice has _\u00feong_ for _\u00feonk_. On\nthe other hand there is no definite trace of the principle which has\nbeen discovered in some of the Kentish texts of lengthening before\nthese combinations when a vowel follows, while preserving _a_ when the\nconsonant group ends the word, _honde_, _stonde_, _\u00feonke_, &c., but\n_hand_, _stand_, _\u00feank_[R]. Gower uses _handes_ as well as _hand_,\nand interchanges _hange_ and _honge_, _sang_ and _song_, according to\nconvenience.\n    Note that _upon_ rhymes freely with _on_ (= one), _anon_,\n    _gon_, &c., but the supposed rhyme _on_ (_\u0103n_)\u00a0:\u00a0_mone_, i.\n    2179, noted by Fahrenberg, is really _one_ (_\u0101n_)\u00a0:\u00a0_mone_.\n    In some cases of original _\u01e3_ shortened to _\u00e6_ Gower prefers\n    _e_ to _a_, as _eny_, only occasionally _any_, _eddre_ beside\n    _addre_, but _lesse_, _ledde_ only for the sake of rhyme.\n_ea_ before _h_ becomes _\u012b_ in _sih_ (from _seah_, _s\u00e6h_, pret. of\n_s\u0113on_), which in Gower is the usual form of the word, _\u00e6g_ forms _ai_\n(_ay_), as in _dai_, _lay_, _mai_, _fain_, _slain_, and other _ai_\nforms, which are not interchangeable with _ei_ (but _said_ with variant\n_seid_ by influence of _seie_).\nO.\u00a0E. =e=. When we are dealing with so careful a rhymer as Gower,\nwe need hardly remark upon the absolute distinction made between\n_\u0119\u0304_ derived from O.\u00a0E. _\u0115_ and _\u1eb9\u0304_ of whatever origin. The case\nof _skiere\u00fe_\u00a0:\u00a0_hiere\u00fe_, cited by Fahrenberg as an instance of the\nopposite, cannot be regarded as a real exception, in view of the\nuncertain derivation of _skiere_. His other cases of supposed _\u0119_\u00a0:\u00a0_\u1eb9_\nare instances of the pret. pl. _spieke_ (_speke_), from _spr\u01e3con_, as\n_spieke_\u00a0:\u00a0_beseke_, ii. 959, _sieke_\u00a0:\u00a0_spieke_, ii. 1455. One is\ndoubtful, viz. _seke_\u00a0:\u00a0_mispeke_, ii. 2007, where _mispeke_ may be\npret. subjunctive; and besides these, _undergete_\u00a0:\u00a0_flete_, ii. 1133\nf. is irregular.\nThere is, however, also a well-marked distinction between new-lengthened\n_\u0119\u0304_ in words like _trede_, _stede_, _bere_, _spere_, &c., _for\u021dete_,\n_gete_, _begete_ (inf. and partic.), _mete_ (subst.), &c., and _\u0119\u0304_\nfrom _\u01e3_ or _\u0113a_, the distinction being due presumably to imperfect\nlengthening. With the first class rank also words in which _e_ is\nderived from O.\u00a0E. _y_ in open syllables, as _lere_ (loss) from O.\u00a0E.\n_lyre_, _stere_ (stir) from _styrian_, _dede_ (pret.) from _dyde_, and\nalso _e_ in _answere_.\n    Thus we find the following quite distinct sets of rhymes:\n    _bede_, _forbede_ (past participles), _bede_ (subst.), _dede_\n    (pret. = did), _stede_ (stead), _trede_, forming one class\n    and rhyming together, while they are kept entirely apart from\n    _threde_, _drede_, _dede_ (= dead), _rede_, pl. adj. (= red),\n    which have _\u0119\u0304_ from _\u0113a_ or _\u01e3_. On the other hand, _bede_\n    the pret. plur. of _bidde_ (from _b\u01e3don_) rhymes with _dede_\n    So also _answere_, _bere_ (subst.), _bere_ (verb inf.),\n    _forbere_, _dere_ (destroy), _lere_ (loss), _stere_ (stir),\n    _bestere_, _swere_ (verb), _tere_ (verb), _were_ (wear),\n    _were_ (defend), form one class of rhyme-words as against\n    _ere_, _fere_ (fear), _there_, _were_ (from _w\u01e3ron_), &c. But\n    _eere_ (verb) from _erian_ rhymes with _there_, v. 819 f., and\n    _scheres_ with _teres_, v. 5691. The case of _bere_ rhyming\n    with _were_ (from _w\u01e3ron_), i. 2795 f., vii. 1795 f., is not an\n    exception to the rule, being the preterite plural, from _b\u01e3ron_.\n    Another group is _chele_, _fele_ (many), _hele_ (cover),\n    _stele_, _wele_, as against _hele_ (heal), _dele_, &c.: but we\n    find _hele_ (_h\u01e3lo_)\u00a0:\u00a0_hele_ (_helan_), iii. 2755 f.\n    Again we have _ete_, _gete_ (inf. and partic.), _begete_,\n    _for\u021dete_, _mete_ (meat), _sete_ (past partic.), kept apart\n    from _grete_ (great), _bete_ (beaten), _strete_, _tete_, _lete_\n    (_l\u01e3tan_), _swete_ (verb, = sweat), _threte_, _whete_, &c.\n    It may be noted that _be\u021dete_ (subst.) belongs to the class\n    _grete_, _bete_, &c.\n    There is every reason to suppose that the same distinction\n    would hold with other endings, in the case of which no\n    sufficient rhyme-test is forthcoming, as _breke_, _speke_\n    (inf.), _wreke_ (inf. and past partic.), which have no other\n    words with _\u0119\u0304_ with which they could be rhymed, _eke_, _seke_,\n    _meke_, &c., all having _\u1eb9\u0304_.\nOn the whole we may say that this distinction is very carefully\nkept in Gower\u2019s rhymes, and must certainly indicate a difference of\npronunciation.\nThe adverb _wel_, also written _wiel_, has a double sound, as in\nChaucer, either _\u0119\u0304_ or _\u1eb9\u0304_, rhyming with _del_ (_diel_), _stiel_,\n_whiel_, &c., and also with _naturel_, _Daniel_, and the substantive\n_wel_ for _wele_.\n_eg_ forms _ei_, which is often interchangeable with _ai_, as _seie_,\n_leie_, _weie_, _a\u021dein_.\nO.\u00a0E. =i=. There is nothing in Gower\u2019s rhymes to lend support to the\ntheory that _i_ from O.\u00a0E. _\u012d_ in open syllables (i.e. before a single\nconsonant followed by a vowel), as in the past participles _write_,\n_drive_, _schrive_, and the infinitives _\u021dive_, _wite_, is of doubtful\nquantity. The past participle and plural preterite _write_ have _\u012d_\nand rhyme with _wite_ (know), while the infinitive _wryte_ rhymes with\n_wyte_ (blame), verb and substantive: the infinitives _live_, _\u021dive_,\n_for\u021dive_ and the participles _drive_, _\u021dive_, _schrive_, &c. rhyme\namong themselves and not with _schryve_ (inf.), _alyve_, _fyve_: the\nshort vowel words _wile_ (verb), _skile_, _bile_ are separate from\n_wyle_ (subst.), _whyle_, _ile_, &c. This would not be worth mentioning\nbut for ten Brink\u2019s argument (_Chaucers Sprache_, \u00a7\u00a7 35, 325), based on\nthe very smallest positive evidence.\n_hire_ (_hir_) is used regularly for the personal and possessive\npronoun of the third person sing. fem. (= her), and never _here_, as is\nChaucer\u2019s usage in rhyme.\n_cherche_ is Gower\u2019s regular form from _cirice_, but _chirche_ is\ncommon in the orthography of the _Praise of Peace_, e.g. 197, 210, 225,\n&c., beside _cherche_, 232, 254.\nO.\u00a0E. =o=. _wolde_, _scholde_, _golde_, _molde_ rhyme with _tolde_,\n_holde_, _colde_, &c., but in open syllables a distinction is observed\n(as in the case of _e_) between new-lengthened _\u01ed_ and _\u01ed_ from\nO.\u00a0E. _\u0101_, so that _tofore_, _before_, _therfore_, _score_ and the\nparticiples _bore_, _forbore_, _lore_, _schore_, _swore_ are kept\nseparate in rhyme from such words as _hore_, _more_, _lore_ (subst.),\n_ore_, _rore_, _sore_, to which later group should be added _More_\n(Moor), and the Romance verb _restore_[S]. This distinction seems to\nbe recognized by Chaucer, cp. _Troilus_, v. 22-26, but with a good\nmany exceptions, as _Legend of Good Women_, 452 f., 550 f., 1516 f.,\n_Cant. Tales_, A 1541 f., 3237 f., &c., chiefly, but not exclusively,\nin the case of _more_. Gower is very much stricter and allows very few\nexceptions (_overmore_\u00a0:\u00a0_tofore_, i. 3361 f., _nomore_\u00a0:\u00a0_therfore_,\nvii. 3279* f., _more_\u00a0:\u00a0_therfore_, vii. 3869 f., _more_\u00a0:\u00a0_fore_,\nviii. 991 f.), which must be regarded as imperfect rhymes. Considering\nthe frequency with which words of these two classes occur in rhyme, it\nis remarkable that the distinction should be so well kept.\nWe may note that _bowe_ (subst.) from _boga_ rhymes with words like\n_knowe_, in which _ow_ is from _\u0101w_.\nO.\u00a0E. =u=. In some words _o_ and _u_ interchange, as _begonne\nbegunne_, _conne cunne_, _coppe cuppe_, _dronkeschipe drunkeschipe_,\n_further forther_, _ronne (over)runne_, _sonne sunne_, _thurgh\nthorgh(soght)_, _tonge tunge_, _tonne tunne_, &c., but we have\nwithout variation, _bole_, _hunger_, _note_ (nut), _some_, _under_,\n_wonder_, &c. The regular rhyme _under_\u00a0:\u00a0_wonder_ is enough to show\nthat the sound was the same.\n_love_, _above_ rhyme together and not with any other word. (For the\nrhyme at v. 7047 f., see under =\u014d=.)\n_sone_ (from _sunu_), _wone_ (custom), _astone_, rhyme only with one\nanother: in the rhyme _wones_\u00a0:\u00a0_ones_, which occurs iv. 2217 f., viii.\n611 f., we have to do of course with a different word.\n_dore_ (_door_) rhymes with _spore_ and _dore_ (subjunctive of _dar_),\n_bole_ with _wole_ (verb).\nO.\u00a0E. =y=. This is usually represented by _e_ (except before _h_,\n_gh_), e.g. _abegge_, _berie_, _berthe_, _besy_, _bregge_, _dede_\n(did), _evel_, _felle_ (also _fille_), _felthe_, _ferst_, _fest_,\n_hell_ (also _hill_, _hull_), _ken_ (also _kin_), _kende_ (usually\n_kinde_), _kesse_ (also _kisse_), _knette_, _krepel_, _lere_, _lest_\n(listen), _lest_ (= pleases, also _list_), _mende_ (also _minde_),\n_merie_, _merthe_, _pet_ (also _pitt_, _put_), _scherte_, _schetten_,\n_senne_ (also _sinne_), _stere_ (stir), _thenke_ (from _\u00feyncan_),\n_werche_ (also _worche_), _werse_ (also _worse_): to these must be\nadded _hedde_, _hed_, pret. and past partic. of _hyde_, in which\noriginal _\u0233_ was shortened (also _hidde_, _hid_). On the other hand,\nwe have _gilt_ (also _gult_), _gultif_, _lifte_ (sky), _stinten_ (not\n_stenten_), _thinne_ (not _thenne_), _thurste_, _wierdes_. Gower does\nnot use the forms _birthe_, _bisy_, _dide_ (did), _mirie_, _mirthe_,\n_stire_.\nThe results obtained for certain words from rhymes by Fahrenberg[T]\nare rather misleading. For example, he suggests the conclusion that\n_fille_ (subst.) and _fulfille_ are used with _i_ only, but of the\nnineteen instances which he quotes, all but two are in rhyme with\n_wille_, a natural combination (at least for _fulfille_), and one which\nhas determined the form in most cases. Apart from this, both _felle_\n(subst.) and _fulfelle_ are found (_felle_ in rhyme, iii. 2609).\nAgain, _senne_ is much more common than would appear from the rhymes.\nFahrenberg can quote only one instance in rhyme, as against twenty-nine\nof _sinne_, but this is certainly due to the greater frequency of the\nwords (such as _beginne_, _winne_, &c.), which give rhymes to _sinne_.\nThe word occurs seven times in the Prologue, once it is in rhyme,\n_Sinne_\u00a0:\u00a0_inne_, and of the other six instances five are of _senne_\nand one only of _sinne_. On the other hand, _hell_ (from _hyll_) alone\nappears in rhyme, but _hill_ or _hull_ are commoner forms in use.\nThe mistakes tell both ways, but on the whole the conclusion that _i_\nis much commoner than _e_ in these words is seriously incorrect.\nFor the use in rhyme of the words of this class with open tone\nsyllable, as _stere_, _lere_ (from _lyre_), see under =e=.\n(2) O.\u00a0E. LONG VOWELS AND DIPHTHONGS.\nO.\u00a0E. =\u0101=. The _\u01ed_ of _hom_ rhymes, as in Chaucer, with the _\u1ecd\u0304_ of\nthe preterites _com_, _nom_, and also _fom_ with _nom_, v. 4007. These\nmust be regarded as imperfect rhymes, due to the want of strictly\ncorrect rhyme-words. Gower has regularly _most_ (O.\u00a0E. _m\u0101st_) and\nbut once in rhyme _mest_ (O.\u00a0E. _m\u01e3st_), _lest_\u00a0:\u00a0_althermest_, i.\n3101 f.: also regularly _oght_, _noght_, and _oghte_ (verb), but\n_tawht_\u00a0:\u00a0_awht_, i. 2770, and _aghte_\u00a0:\u00a0_betaghte_, viii. 747.\nO.\u00a0E. =\u01e3=. This, when representing West-Germanic _\u0101_, Gothic _\u0113_,\nappeared as _\u0113_ in the Old Anglian and Kentish dialects, and might\nnaturally be expected to be sometimes close _e_ in the language of\nChaucer and Gower. It is well known that Chaucer uses many of the words\nwhich have this vowel in a variable manner.\nThe same is true to some extent also in words where the original _\u01e3_\ncorresponds to Germanic _ai_, and in which we find Old Kentish _\u0113_. Of\nthese _leden_, _clene_, _menen_, _leeren_ appear in Chaucer sometimes\nwith _\u1eb9\u0304_ (and _evere_, _nevere_ always). For these and some other\ncases see ten Brink, _Chaucers Sprache_, \u00a7 25.\nWhen we compare Chaucer\u2019s usage with that which we find in our author,\nwe find what our former experience has prepared us to expect, viz. a\ngreater strictness and regularity of usage in Gower. The examples of\nfluctuation between the two sounds are comparatively few.\n    Taking first the words in which _\u0113_ is from _\u01e3_ corresponding\n    to West-Germanic _\u0101_, we find the following with _\u0119\u0304_:\n    _bede_ (pret. pl.), from _b\u01e3don_, (_dede_\u00a0:\u00a0_bede_, i. 2047 f.).\n    _lewed_ (: _thewed_, i. 274, _beschrewed_, iii. 479).\n    _sete_, pret. pl., (_sete_\u00a0:\u00a0_grete_, iv. 1309), but _siete_\n    _there_ (: _ere_, i. 499, 558, &c.), but also _there_\u00a0:\u00a0_swere_\n    (neck), iv. 859, and _hiere_ (adv.)\u00a0:\u00a0_there_, _Praise of\n    also _\u1eb9\u0304_ in a few instances, as _hiere_ (verb)\u00a0:\u00a0_were_, i.\n    _where_ (e.g. _elleswhere_\u00a0:\u00a0_eere_, Prol. 9), but _here_\n    (adv.): _elleswhere_, v. 361 f.\n    The substantive and verb _red_, _rede_ rhyme about equally with\n    _\u1eb9\u0304_ and _\u0119\u0304_, the latter cases being almost all with _ded_,\n    the other hand, _rede_\u00a0:\u00a0_hiede_, i. 447 f., _rede_\u00a0:\u00a0_spede_, i.\n    The following words of this class have as a rule _\u1eb9\u0304_:\n    but _dede_ (dead)\u00a0:\u00a0_dede_, i. 1037 f.\n    _leche_ (: _seche_, ii. 3220, _beseche_, iii. 413).\n    _meete_, \u2018dream,\u2019 (: _meete_, from _m\u0113tan_, iii. 51).\n    _mete_ (_unmete_), adj. (: _mete_, from _m\u0113tan_, ii. 458, iii.\n    _slep_, _slepe_, subst. and verb, (_kepe_\u00a0:\u00a0_slepe_, Prol. 309\n    _speche_ (_spieche_) (: _seche_, Prol. 174, _beseche_, i. 1986).\n    _spieke_ (_speke_), from _spr\u01e3con_, pret. pl. (: _beseke_, ii.\n    _\u021der_, _\u021dere_, (_\u021dere_\u00a0:\u00a0_stiere_, ii. 2379, _\u021der_\u00a0:\u00a0_hier_,\n    iii. 129, _\u021deeres_\u00a0:\u00a0_pleiefieres_, iv. 481), with no instances\n    apparently of _\u0119\u0304_.\n    If we take now the words in which _\u0113_ is from _\u01e3_ corresponding\n    to Germanic _ai_, we obtain the following results.\n    _leve_, \u2018remain,\u2019 (: _bereve_, Prol. 412).\n    (_stre_, _slee_, have no _\u1eb9\u0304_ rhymes, so we have no reason to\n    suppose, as in the case of Chaucer, that final _\u0113_ has a close\n    sound.)\n    _areche_, from _\u0101r\u01e3can_, (: _beseche_, ii. 666).\n    _del_ (_diel_), _somdiel_, &c. (: _whiel_, Prol. 137, _stiel_,\n    _-hede_ (_-hiede_) as a suffix: _hiede_\u00a0:\u00a0_godhiede_, Prol.\n    _mede_\u00a0:\u00a0_wommanhiede_, iii. 1607 f., _wommanhiede_\u00a0:\u00a0_fiede_,\n    and so on, but once _\u0119\u0304_, _Maidenhede_\u00a0:\u00a0_rede_ (from _r\u0113ad_), v.\n    _hete_, subst. and verb, \u2018heat,\u2019 (: _swete_, \u2018sweet,\u2019 ii. 2740,\n    vi. 249), but _hete_\u00a0:\u00a0_tobete_, iii. 121 f., _hete_\u00a0:\u00a0_bete_,\n    _lere_ (_liere_), from _l\u01e3ran_, (: _hiere_, verb, i. 454, iii.\n    _unliered_\u00a0:\u00a0_stiered_, Prol. 233 f.).\n    _sprede_ (_spriede_) (: _fede_, i. 2824, _spede_, ii. 504,\n    _spredeth_\u00a0:\u00a0_nedeth_, v. 7679 f., _feedeth_, vi. 895 f.), but\n    _sprede_\u00a0:\u00a0_hede_ (head), vii. 845 f.\nThe above are the results arrived at by examination of the rhymes\nwith vowels of undoubted quality; i.e. _\u0119\u0304_ from O.\u00a0E. _\u0113a_, and _\u1eb9\u0304_\nfrom O.\u00a0E. _\u0113_, _\u0113o_, _\u012be_. In addition to this, an investigation has\nbeen made of the rhyming of these words among themselves and with\nwords of Romance origin, in the process of which some additional words\nwith _\u0113_ from _\u01e3_, as _dele_, _hele_, _swete_, \u2018sweat,\u2019 _wete_, are\nbrought in. This cannot here be given in full, but it may be said that\nin almost all points it confirms the results arrived at above. A few\nwords, however, to which an open vowel is assigned above, rhyme with\nother words from _\u01e3_ which almost certainly have _\u1eb9\u0304_, and therefore\nmust be set as having unstable pronunciation. Thus, in spite of the\nrhyme _lene_ (lend)\u00a0:\u00a0_bene_ mentioned above, we have _lene_\u00a0:\u00a0_mene_\n(both verb and subst.) and _lene_\u00a0:\u00a0_clene_, and though _fere_\nrhymes more than once with _ere_, we have _lered_\u00a0:\u00a0_afered_ and\n_unlered_\u00a0:\u00a0_afered_, which suggest that the close sound was possible.\nOn the whole we may set down the following as the result of our\nexamination.\nWith open vowel: of the _\u01e3_ (_\u0113_) class, _bede_, pret. pl., _breth_,\n_her_ (pl. _heres_), _lete_, _lewed_, _strete_: of the _\u0101_ = _ai_\nclass, _er_, _geth_, _leve_ (remain), _\u021dee_ (yea).\nWith close vowel: of the former class, _leche_, _meete_ (dream),\n_mete_ (fit), _slepe_, _speche_, _speke_, pret. pl., _thred_, _wete_,\n_wreche_, _\u021der_, and with one exception only in each case _dede_,\n_slep_: of the latter class, _areche_, _clene_, _del_, _evere_, _lere_,\n_mene_, _nevere_, _teche_, and with one exception in each case, _-hede_\n(_-hiede_), _lede_, _sprede_.\nWith unstable vowel: from _\u01e3_ (_\u0113_), _drede_, _eve_, _fere_ (fear),\n_red_ (subst.), _rede_, _there_, _were_, _where_: from _\u01e3_ = _ai_,\n_hete_, _lene_, _see_ (sea).\nThe conclusions to which we are led are, first that in Gower\u2019s usage\nthere is less instability of vowel-sound in these words than in\nChaucer, the number of words with unstable vowel being smaller and the\nvariations even in their case more exceptional; secondly that Gower\u2019s\nlanguage has a strongly pronounced leaning towards _\u1eb9\u0304_; and finally\nthat this tendency is quite as much visible in the words of the _\u01e3_ =\n_ai_ class as in the others.\nO.\u00a0E. =\u0113a=. The substantive _believe_ has _\u1eb9\u0304_ by influence of the verb.\nThere is no use apparently of _n\u0119\u0304de_ from _n\u0113ad_ or of _\u021d\u0119\u0304r_ from\n_g\u0113ar_, and _ek_, _eke_, seems invariably to have _\u1eb9\u0304_.\nFrom _\u0113age_, _fl\u0113ah_, _h\u0113ah_, _n\u0113ah_ we have _yhe_, _flyh_, _hih_,\n_nyh_.\nThere seems no reason to suppose that _stre_, _sle_ had _\u1eb9\u0304_, as\nhas been concluded for Chaucer\u2019s language because of such rhymes as\n_sle_\u00a0:\u00a0_he_, _stre_\u00a0:\u00a0_she_, _stree_\u00a0:\u00a0_we_, see ten Brink, _Chaucers\nSprache_, \u00a723.\nIt has already been shown that _see_ (sea), which we have supposed to\nhave unstable vowel quality, very seldom rhymes with words having _\u1eb9\u0304_,\nnotwithstanding the frequent opportunity for such rhymes, and _\u021dee_,\n\u2018yea,\u2019 never. It may be questioned whether the rule laid down by ten\nBrink for Chaucer is a sound one, and whether Chaucer\u2019s practice does\nnot really depend simply upon the larger supply of rhymes in _\u1eb9\u0304_, such\nas _he_, _she_, _me_, _thee_, _be_, _se_ (verb), _tre_, _three_, &c. It\nis at least possible that the difference here between Gower and Chaucer\narises from the fact that the latter was less strict in his rhymes, and\ncertainly the later developments of _sle_, _see_, _stre_, _\u021dee_ supply\nno confirmation of the idea that they had _\u1eb9\u0304_ regularly in Chaucer\u2019s\nlanguage.\nO.\u00a0E. =\u0113o=. By the side of _sek_ (_siek_) there is occasionally _sik_.\nThe form _fil_, _fille_ for _fell_, _felle_, pret. sing. and pl. from\n_falle_, are not used by Gower. He rhymes _fell_ (_f\u0113oll_)\u00a0:\u00a0_hell_\n(_hyll_) and _felle_, pret. pl.: _felle_ (_fyllan_).\nThe personal pronoun _\u021dow_ (_\u021dou_) from _\u0113ow_ rhymes with _thou_,\n_now_, &c.\nO.\u00a0E. =\u012b=. Fahrenberg\u2019s instances of _\u012b_\u00a0:\u00a0_\u0113_, i. 177 f. and iii. 413\nf., are both founded on mistakes.\nO.\u00a0E. =\u016b=. The personal pronoun from O.\u00a0E. _\u016bs_ is always written\n_ous_, but rhymes in some instances with _-us_ in Latin names, e.g.\n_Tricolonius_\u00a0:\u00a0_ous_, _Tere\u00fcs_\u00a0:\u00a0_ous_.\n_b\u016btan_ is shortened to _bot_, not _but_. It occurs also as a\ndissyllable in the form _bote_.\nO.\u00a0E. =\u0233=. The only example of _\u0233_ as _\u0113_ is _fer_ from _f\u0233r_, which\noccurs in rhyme with _\u021der_, iii. 694, (elsewhere _fyr_). Chaucer has\n_fere_, dat., rhyming with _here_, adv., _Troilus_, iii. 978, and also\n_afere_ in rhyme with _stere_, \u2018stir,\u2019 _Troilus_, i. 229.\nThe cases of _hedde_, _hed_, pret. and past participle (from _h\u0233dan_),\nare examples of shortened _\u0233_ passing naturally to _e_, and so also\n_fest_ from _f\u0233st_, _felthe_ from _f\u0233l\u00fee_, _threste_ from _\u00fer\u0233sta_.\nFrom _\u0233g_ in _dr\u0233ge_ we have _dreie_, but also _drye_.\nO.\u00a0E. =\u014d=. Gower, like Chaucer, rhymes the word _do_ (_misdo_, _undo_,\n&c.), and occasionally _to_ in _therto_, with words that have _\u01ed_\nderived from _\u0101_, not only _so_, _also_, _two_, _wo_, but also _tho_,\n_fo_ (iv. 3407). These words also rhyme with proper names, such as\n_Juno_, _Lichao_, Babio. The other forms of _do_, as _doth_, _don_,\nrhyme nearly always with _\u1ecd\u0304_, but once we have _doth_\u00a0:\u00a0_goth_, v.\n3967 f., and once _don_\u00a0:\u00a0_anon_, v. 3627 f. The rhyme _soth_\u00a0:\u00a0_goth_\nalso occurs, v. 1579 f. This latter class of rhyme, as _don_\u00a0:\u00a0_anon_,\n_don_ : _gon_, _sothe_\u00a0:\u00a0_bothe_, _soth_\u00a0:\u00a0_wroth_, occurs frequently\nin Chaucer\u2019s earlier work, as the _Book of the Duchess_, but much less\nso in the later.\nThese rhymes, like those of _hom_ with _com_, &c., noticed above under\n_\u0101_, are to be explained as due to scarcity of exactly corresponding\nrhyme words. The only exact rhyme for _do_ and _to_ is in fact _schoo_,\nwhich is found in Prol. 356, but obviously could not be of frequent\noccurrence. The explanation given by ten Brink, _Chaucers Sprache_, \u00a7\n31, and repeated mechanically by others, is that certain words which\nhave _\u01ed_ from _\u0101_, as _wo_, _two_, _so_ (_sw\u0101_), may equally have _\u1ecd\u0304_\nupon occasion owing to the influence of _w_. This is shown to be wrong\nboth by the fact that the rhymes in question are, as we have seen, by\nno means confined to these words, and by the absence of other evidence\nin the case of _wo_ and _so_ that they ever had a tendency to _\u1ecd\u0304_. The\nfact that the rhyme _do_\u00a0:\u00a0_so_ is by far the commonest instance is due\nsimply to the more frequent occasion for using the words.\nIn the rhyme _glove_\u00a0:\u00a0_love_, v. 7047 f., we have to deal with _\u1ecd\u0304_,\nand there can be no question here of _love_ from _lufian_. Both sense\nand rhyme point to a verb _love_ corresponding to the substantive _lof_\nor _love_, mod. _luff_, and signifying the action of bringing a ship\u2019s\nhead up nearer to the wind. The other rhymes used with _glove_ are\n_behove_, Prol. 357, _prove_, iii. 2153.\nWe may note that _wowe_ from _w\u014dgian_ rhymes with _bowe_ (_b\u016bgan_), which\ndoes not fit in with ten Brink\u2019s very questionable theory about the\ndevelopment of _ou_ (_ow_), _Chaucers Sprache_, \u00a7 46, Anm.\n(3) ROMANCE VOWELS. A few notes only will be added here to what has\nalready been said in the Introduction to Gower\u2019s French Works.\nWords with _-oun_ (_-on_) ending, as _condicioun_ (_-on_), _opinioun_\n(_-on_), &c., rhyme only among themselves or with _toun_, _doun_,\n&c. There are no rhymes like Chaucer\u2019s _proporcion_\u00a0:\u00a0_upon_, and it\nis to be noted especially that the rhyming of proper names in _-on_,\nas _Salamon_, _Acteon_, &c., with this class of words, which is very\ncommon in Chaucer, does not occur in Gower\u2019s English, though we\noccasionally find it in his French. At the same time the possibility of\nsuch rhymes cannot be denied, for we have _toun_\u00a0:\u00a0_Ylioun_, v. 7235\nf., and _Lamedon_\u00a0:\u00a0_Jasoun_, v. 7197 f.\nAdjectives in _-ous_ do not rhyme with _-us_, as in Chaucer\n_Aurelius_\u00a0:\u00a0_amorous_, _These\u00fcs_\u00a0:\u00a0_desirous_.\nThe terminations _-arie_, _-orie_ are not used at all, but instead of\nthem the French forms _-aire_, _-oire_, as _adversaire_, _contraire_,\n_necessaire_, _gloire_, _histoire_, _memoire_, _purgatoire_,\n_victoire_. Latin proper names in _o_ rhyme with _\u01ed_, as _Cithero_ (:\n_also_), _Leo_ (: _also_), _Phito_ (: _tho_), _Juno_ (: _so_, _tho_),\n&c., but also in several cases with _do_. There seems no sufficient\nreason to suppose, as ten Brink does, that they regularly had _\u1ecd\u0304_.\n(4) CONSONANTS. The termination _-liche_ (_-lich_) in adjectives and\nadverbs, which Fahrenberg judging by the rhymes sets down as very\nuncommon compared with _-ly_, is by far the more usual of the two.\nIt is true that _-ly_ occurs more frequently in rhyme, but that is\ndue chiefly to the greater abundance of rhyme words corresponding to\nit, e.g. _forthi_, _by_, _cri_, _merci_, _enemy_: we have, however,\n_redely_\u00a0:\u00a0_properly_, Prol. 947 f. The general rule of usage is this:\n_-ly_ usually in rhyme (but _besiliche_\u00a0:\u00a0_swiche_, iv. 1235 f.), and\nbefore a consonant in cases where the metre requires a single syllable,\nas i. 2069, \u2018Al prively behinde his bak\u2019 (but _frendlich_, viii. 2173),\n_-liche_ or _-lich_ before a vowel, as i. 373, \u2018That ronne besiliche\naboute,\u2019 cp. ii. 1695, v. 1247, and _-liche_ of course where two\nsyllables are required, as i. 1035, \u2018Was thanne al openliche schewed,\u2019\nso ii. 918, iv. 57, and compare also iii. 2065 f.,\n  \u2018Unkindely for thou hast wroght,\n  Unkindeliche it schal be boght.\u2019\nBut in Prol. 719 we have _only_ before a vowel,\n  \u2018Noght al only of thorient,\u2019\nthough _onliche_ occurs in a similar position, i. 1948, and _onlich_,\niii. 42. Again, 911,\n  \u2018And sodeinly, er sche it wiste,\u2019\nbut Prol. 503,\n  \u2018Al sodeinliche, er it be wist,\u2019\ncp. iv. 921, compared with i. 1336.\nThe treatment of the O.\u00a0E. spirant _h_ (= \u03c7) deserves some attention.\nThis occurring before _t_ is recognized as having in M. E. a palatal\nor a guttural sound, according to the nature of the preceding vowel,\nbut the texts of our period usually give it as _gh_ in both cases.\nGower, however, makes a distinction, writing almost regularly _alihte_,\n_briht_, _dihte_, _fihte_, _flihte_, _kniht_, _liht_, _miht_, _mihte_,\n_niht_, _riht_, _sihte_, _wiht_, _heihte_, _sleihte_, &c., but _aghte_,\n_caghte_, _straghte_, _boghte_, _broghte_, _noght_, _oght_, _oghte_,\n_soghte_. Occasionally however in the first class we find _g_, as\nrarely _bryghte_, _lighte_, more frequently _heighte_, _sleighte_, and\npretty regularly _eighte_; and there are several words in the second\nwhich have variants with _h_, but in these cases _w_(_u_) is inserted,\nas _cawhte_, _strawhte_, _dowhter_ (_douhter_), _owhte_\u00a0:\u00a0otherwise _u_\nis generally absent, as we have already seen. The form referred to is\ncommoner with the vowel _a_ than with _o_.\nIt is hardly necessary to repeat here that _plit_ is a word of Romance\norigin, and rhymes properly with _delit_, _appetit_, not with _liht_,\n_niht_, &c., being separate in etymology from O.\u00a0E. _pliht_.\nFrom the fact that there is no rhyming of _-iht_ with _-it_ either in\nGower or Chaucer, we may certainly gather that the sounds were somewhat\ndifferent; but the fact that Gower does not usually write _gh_ after\n_i_ indicates, no doubt, that in this case the sound of the spirant was\nless marked than when preceded by broader vowels.\nWhere O.\u00a0E. _h_ is a final aspirate, _g_ is not usually written, as\n_sih_, _hih_, _nih_, _bowh_, _lowh_, _plowh_, _slowh_, _ynowh_, except\nin the case of _thogh_, but very occasionally we find such forms\nas _drogh_, _plogh_. In the words which have _w_(_u_) _h_ is often\ndropped, as in _bowes_, _low_, _slow_ (preterites), _ynow_.\nv. INFLEXION.--(1) SUBSTANTIVES. In a certain number of words there\nis variation in the matter of final _e_: thus we have _drink drinke_,\n_felawe felawh_ (_fela_), _flyht flyhte_, _half halve_, _help helpe_,\n_kep kepe_, _lack lacke_, _lyf lyve_, _myn myne_, _queene queen_,\n_sor sore_, _wel wele_, _will wille_, _wyndou wyndowe_, to which must\nbe added many words with the suffixes _-hede_, _-hode_, _-schipe_,\nand the termination _-inge_, e.g. _falshed(e)_, _knyhthod(e)_,\n_manhed(e)_, _felaschip(e)_, _hunting(e)_, _knowleching(e)_,\n_teching(e)_, _wenyng(e)_. In these latter cases the presence of\nthe _e_ ending is not wholly dependent on the accent, for we have\n_hunt\u00edng_, i. 350, but _h\u00fantynge_, iv. 2429, _techyng_ and _techinge_\nboth equally in rhyme, i. 1592, v. 611, _gl\u00e1dschipe_, i. 3128,\n_knith\u00f3d_, v. 2057, _felasch\u00edp_, ii. 1217. Accent however has some\ninfluence, and it is hardly conceivable that the final _e_ should count\nin the metre except where the accent falls on the preceding syllable,\nso that where the accent is thrown back, we find that the word is\nregularly followed by a vowel. In the case of the (English) termination\n_-ere_ the final _e_ is usually written: such words are _beggere_,\n_forthdrawere_, _hindrere_, _ledere_, _lovere_, _makere_, _repere_,\n_spekere_, _writere_. This _-e_, however, is either elided or passed\nover in the metre (as with _janglere_, v. 526), unless an accent falls\non the termination, in which case it may be sounded, as vii. 2348, \u2018The\nSothseiere tho was lief.\u2019\nThe forms _game_, _gamen_ appear side by side both in singular and\nAs regards the oblique cases we note the following genitive forms:\n_cherche_, _herte_ (also _hertes_), _hevene_, _ladi_, _soule_, _sterre_\n(pl.), _wode_ (also _wodes_), to which add _dowhter_ (also _dowhtres_),\n_fader_ (also _fadres_), _moder_. In the expressions _horse side_,\n_horse heved_, &c., _horse_ is genitive singular.\nThe _-e_ termination of the dative appears in a good many prepositional\nphrases: _to (in) bedde_, _in boke_, _to borwe_, _be (to)\nbote_, _with (of) childe_, _unto the chinne_ (but _unto the chin_,\ni. 1682), _be daie_, _to (fro) dethe_ (also _fro deth_), _of dome_,\n_on (under) fote_ (but _upon the fot_, _at his fot_), _on fyre_,\n_to (upon) grounde_, _fro (unto) the grounde_ (also _fro the\nground_), _on hede_, _at (fro) home_ (also _at hom_), _in (on,\nupon) honde_, _to (into) honde_, (but \u2018bar on _hond_,\u2019 _be the\nhond_), _on horse_, _to horse_, _to (in, of) house_ (but _in myn\nhous_), _to (into) londe_, _be (in, over) londe_, _of (out\nof) londe_, _fro the londe_, (but _of his lond_, &c.), _be lyhte_,\n_to lyve_, _to manne_, _to mowthe_, _be mowthe_, _be nyhte_ (also _be\nnyht_, and regularly _at nyht_, _on nyht_, _a nyht_, _to nyht_), _to\nrede_, _be (to, into, out of) schipe_ (also _to schip_), _to\nscorne_, _to slepe_ (also _to slep_), _to toune_, _to wedde_, _to\nwyve_, _to \u021dere_, _be \u021dere_.\nIn the plural we have _hors_, _schep_ unchanged, and also with\nnumerals, _mile_, _monthe_, _pound_, _\u021der_ (beside _\u021deres_), _wynter_.\nThe plural of _thing_ is _thinges_, sometimes _thinge_, not _thing_.\nMutation plurals, _feet_, _men_, _teeth_, _wommen_. Plurals in _-en_,\n_brethren_, _children_, _oxen_ (also _oxes_), _ton_, _yhen_.\nThe forms in _-ere_ have plurals _-ers_, as _janglers_, _kepers_,\n_lovers_. From _maiden_ we have beside _maidens_ also _maidenes_ (three\nsyllables), iv. 255, which is perhaps the true reading in Chaucer,\n_Leg. of G. Women_, 722. From _angel_ we have plural _anglis_, iii.\n2256, as well as _angles_, and _Nimphis_, v. 6932, but there are few\nexamples of plural in _-is_.\nWith regard to Romance substantives Gower appears to be stricter\nthan Chaucer in preserving their form. He gives us regularly _beste_\n\u2018beast,\u2019 _feste_, _requeste_, _tempeste_. We have however _baner_ (also\n_banere_), _host_, _maner_, _matier_ (beside _manere_, _matiere_),\n_press_ (beside _presse_), _travaile_, _conseile_ (substantives) very\noccasionally for _travail_, _conseil_.\nSeveral distinctively feminine forms are used, as _capiteine_,\n_chamberere_, _citezeine_, _cousine_, _enemie_.\nIn some cases the Latin inflexion is introduced, as _Tantaly_,\n_Apollinis_, _Centauri_, _in Cancro_, _Achillem_, _Esionam_, _Phebum_,\nthe two last apparently introduced after the first recension.\n(2) ADJECTIVES AND ADVERBS. A few adjectives vary as regards final _e_\nin the uninflected form, for example _ech eche_, _lich liche_, _low\nlowe_, _many manye_, _moist moiste_, _old olde_, _other othre_, _such\nsuche_ (?), _trewe trew_, _wommanyssh wommannysshe_.\nIn comparative forms _-e_ is often dropped, as _fairer_, _further_,\n_longer_, _rather_, _\u021donger_, but more often written, as _furthere_,\n_deppere_, _ferre_, _gladdere_, _grettere_, _lengere_, _rathere_.\nThis _-e_, however, is either elided or passed over in the metre (as\nii. 503, iv. 1459, vi. 1490, 1525, 2010). Where there is syncope of\nthe penultimate, as after _v_(_u_) in _levere_, the final _e_ counts\nregularly as a syllable, so that in case of elision the word is reduced\nto a monosyllable, which never takes place with _rathere_, _furthere_,\nWhen adjectives or adverbs ending in weak _e_ are combined with a\nsuffix or another word, _-e_ is often dropped; thus we have _everemore\nevermore_, _furthermore_, _joieful joiful_, _hevenely hevenly_,\n_trewely_ _trewly_ (so also _trewman_), and so on. In such cases a\npreviously syncopated penultimate ceases to be so on loss of the\nfollowing _e_.\nA few cases occur of _-id_ for _-ed_ in adjective endings, as _nakid_\n(also _naked_), _wickid wikkid_ (usually _wicked_), also _hundrid_\n(usually _hundred_).\nThe definite form is used pretty regularly in the case of English\nmonosyllabic adjectives, and usually also in monosyllables of French\norigin. This rule applies (1) to adjectives used after the definite\narticle, a demonstrative pronoun or a possessive; (2) to those employed\nas vocatives in address; (3) to adjectives in combination with proper\nnames or words used as proper names[V]. Thus we have regularly (1)\n\u2018the _grete_ hert,\u2019 \u2018the _stronge_ coffre,\u2019 \u2018The _qwike_ body with\nthe _dede_,\u2019 \u2018this _proude_ vice,\u2019 \u2018this _\u021donge_ lord,\u2019 \u2018my _longe_\nwo,\u2019 \u2018his _lose_ tunge,\u2019 \u2018thi _fulle_ mynde,\u2019 \u2018whos _rihte_ name,\u2019 &c.\n(2) \u2018O _derke_ ypocrisie,\u2019 \u2018O _goode_ fader,\u2019 \u2018_lieve_ Sone,\u2019 &c. (3)\n\u2018_grete_ Rome,\u2019 \u2018_Blinde_ Avarice,\u2019 \u2018_proude_ Envie\u2019 (but \u2018_proud_\nEnvie,\u2019 Prol. 712), \u2018_faire_ Eole,\u2019 \u2018_stronge_ Sampson,\u2019 \u2018_wise_\nTolome\u00fcs,\u2019 &c.\nWe must note also the inflexions in the following expressions, \u2018so\n_hihe_ a love,\u2019 ii. 2425 (but _hih_, vii. 2413), \u2018so _grete_ a wo,\u2019 v.\n5737, so _grete_ a lust,\u2019 v. 6452, \u2018so _schorte_ a time,\u2019 vii. 5201.\nWith Romance adjectives we find \u2018his _false_ tunge,\u2019 \u2018the _pleine_\ncas,\u2019 \u2018_false_ Nessus,\u2019 &c., and so usually in monosyllables.\nIn the case of English monosyllables the exceptions are few. \u2018His\n_full_ answere,\u2019 i. 1629, \u2018hire _good_ astat,\u2019 i. 2764, \u2018here _wrong_\ncondicion,\u2019 ii. 295, \u2018his _slyh_ compas,\u2019 ii. 2341 (but \u2018his _slyhe_\n(usually \u2018the _ferste_,\u2019 as i. 580, &c.), \u2018my _riht_ hond,\u2019 iii. 300,\n\u2018the _trew_ man,\u2019 iii. 2346, \u2018his _hih_ lignage,\u2019 iv. 2064 (due perhaps\nto the usual phrase \u2018of hih lignage\u2019), \u2018the _hih_ prouesse,\u2019 v. 6428*,\n\u2018hire _hih_ astat,\u2019 v. 6597, \u2018the _gret_ oultrage,\u2019 vii. 3413, \u2018hire\n_freissh_ aray,\u2019 vii. 5000, \u2018hire _hol_ entente,\u2019 viii. 1222, cp. viii.\n1710, 2968 (but \u2018\u021doure _hole_ conseil\u2019).\nAmong Romance adjectives the want of inflexion is more frequent in\nproportion to the whole number of instances, e.g. \u2018the _vein_ honour,\u2019\nProl. 221, \u2018the _fals_ emperour,\u2019 Prol. 739, \u2018Hire _clos_ Envie,\u2019 ii.\nIn the case of adjectives of more than one syllable, whether English or\nFrench, the definite form is exceptional. The commonest case is that of\nsuperlatives, in which the definite form _-este_ is regularly used when\nthe accent falls on the termination, whether in rhyme or otherwise,\nas _faireste_, i. 767, v. 7427, _slyheste_, i. 1442, _wiseste_:\n_myhtieste_, i. 1097 f., _wofulleste_, vii. 5017. Even when the accent\nis thrown back, the definite inflexion is more usually given than not,\nas _faireste_, i. 1804, _hoteste_, i. 2492, _treweste_, ii. 1282,\n_povereste_, iv. 2238, _heyeste_, vii. 935, but sometimes dropped, as\n\u2018the _purest_ Eir,\u2019 Prol. 921, \u2018the _\u021dongest_ of hem,\u2019 i. 3133, \u2018the\n_lowest_ of hem alle,\u2019 vii. 224: in all cases, however, where the\naccent is thrown back, the adjective is followed by a word beginning\nwith a vowel, so that the metre is not affected.\nOther adjectives of which the termination is capable of accent\nmay take the definite inflexion, when the accent is thrown on the\ntermination, as \u2018the _covoitouse_ flaterie,\u2019 \u2018this _lecherouse_\npride,\u2019 this _tyrannysshe_ knyht,\u2019 but on the other hand \u2018his fals\n_pitous_ lokynge,\u2019 \u2018the _pietous_ Justinian,\u2019 \u2018the proude _tyrannyssh_\nRomein,\u2019 and cases where the adjective is used as a substantive,\n\u2018the _coveitous_\u2019, \u2018This _Envious_,\u2019 \u2018_thaverous_,\u2019 &c. We have \u2018the\n_parfite_ medicine,\u2019 iv. 2624 (but \u2018the parfit Elixir,\u2019 iv. 2522, with\naccent thrown back), and \u2018O thou _gentile_ Venus,\u2019 viii. 2294; but\nperhaps _parfite_, _gentile_ are to be regarded as feminine forms, as\nalmost certainly _devolte_, i. 636.\nWhere the final syllable of the adjective is incapable of accent, there\nis ordinarily no question of a definite inflexion, except where there\nis syncope after _v_ (_u_), as in _evele_. Such words are _croked_,\n_wicked_, _cruel_, _litel_, _middel_, _biter_, _dedly_, _lusti_,\n_sinful(l)_, _wilful_, _woful(l)_, _wrongful_, and we may note\nthat comparatives in _-ere_ and adjectives in _-liche_ (with accent\nthrown back) sometimes appear in the truncated form of spelling even\nwhere a definite termination is suggested by their position, e.g.\n\u2018hire _\u021donger_ Soster,\u2019 v. 5395, \u2018hir _goodlych_ yhe,\u2019 ii. 2026, \u2018Ha,\nthou _ungoodlich_ ypocrite,\u2019 v. 6293, \u2018hire _dedlich_ yhe,\u2019 vii.\n5089 (_-lich_ in these latter cases to avoid the hiatus of \u2018ungoodly\nypocrite,\u2019 &c.). As an exceptional instance the form _nakede_ should be\nobserved, \u2018his _nakede_ arm,\u2019 iv. 421, given so both by F and S.\nThe formation of plurals in adjectives and participles used\nattributively is governed by the same principles. We have \u2018_preciouse_\nStones,\u2019 iv. 1354, but \u2018the most _principal_\u2019 (pl.), v. 1115. In the\nexpression \u2018the chief flodes,\u2019 v. 1112, _chief_ must be considered\nperhaps as a substantive, like _hed_ in \u2018the hed planete.\u2019 Naturally\nwords like _wicked_, _woful_, _lusti_, &c., take no plural inflexion,\nbut we have _manye_ (_manie_) beside _many_ apparently as a plural\nform, though _manye_ also occurs in the singular, and _enye_ once as\nplural of _eny_. In the expression \u2018som men\u2019 _som_ is without inflexion\nin the plural, e.g. Prol. 529, iii. 2113, but \u2018_somme_ clerkes,\u2019 Prol.\nAdjectives used as predicates or in apposition are to some extent\ntreated according to convenience of metre or rhyme, but in the case\nof monosyllables there is a decided preference for inflexion. The\nfollowing are some of the instances: \u2018Whan we ben _dede_,\u2019 Prol. 2,\n\u2018hem that weren _goode_,\u2019 42, \u2018my wittes ben to _smale_,\u2019 81, \u2018Ther ben\nof suche manie _glade_,\u2019 299, \u2018become _grete_,\u2019 303, \u2018ben with mannes\nsenne _wrothe_,\u2019 920, so _blinde_, i. 774, _smale_, 1145, _glade_,\n_stronge_, iii. 1112, _dulle_, iv. 947, _whyte_, _fatte_, _grete_, iv.\n1310, &c. We have also \u2018hise thoghtes _feinte_,\u2019 iv. 118, \u2018thinges ...\n_veine_,\u2019 i. 2689, \u2018hise bedes most _devoute_,\u2019 i. 669, \u2018in wordes so\n_coverte_,\u2019 iv. 1606, wher the men ben _coveitouse_, v. 4800.\nOn the other hand, \u2018Of hem that ben so _derk_ withinne,\u2019 i. 1077,\n\u2018Hire chekes ben with teres _wet_,\u2019 i. 1680, \u2018Thei wexen _doumb_,\u2019\niv. 345, \u2018Here bodies weren _long_ and _smal_,\u2019 iv. 1320, \u2018Thei weren\n_gracious_ and _wys_,\u2019 vii. 1447, \u2018thei weren _glad_,\u2019 viii. 881, and\nso frequently.\nThe participle used as predicate is ordinarily uninflected, but there\nare a few examples of a plural form adopted for the rhyme, as _made_,\nThe usage of _al_, _alle_ as an adjective is in some ways peculiar,\nbut tolerably consistent. In the singular before an article, a\ndemonstrative pronoun or a possessive, the uninflected form _al_\n(occasionally _all_) is used, as \u2018al the baronie,\u2019 \u2018al the world,\u2019\n\u2018al his welthe,\u2019 \u2018all his proude fare,\u2019 \u2018al a mannes strengthe\u2019 (also\n\u2018the Cite all,\u2019 ii. 3473), but before a substantive the form _alle_\n(dissyllable)[W], as \u2018alle grace,\u2019 \u2018alle thing,\u2019 \u2018alle untrouthe,\u2019\n\u2018alle vertu,\u2019 \u2018in alle wise,\u2019 \u2018in alle haste,\u2019 \u2018alle wel,\u2019 \u2018alle\ncharite,\u2019 but sometimes before vowels _al_, as \u2018al honour,\u2019 i. 879, \u2018al\nErthe,\u2019 i. 2825, \u2018al Envie,\u2019 ii. 168, \u2018al untrowthe,\u2019 ii. 1684. In the\nplural, \u2018al the,\u2019 \u2018all these,\u2019 \u2018alle the,\u2019 &c. (\u2018alle\u2019 being counted as\na monosyllable), and without the article, \u2018alle\u2019 (but \u2018al othre,\u2019 iv.\nNote also the adverbial expression \u2018in _none_ wise,\u2019 cp. \u2018_othre_\nwise.\u2019 In cases of the combination of a French adjective with a\nfeminine substantive of the same origin the adjective occasionally\ntakes the French feminine form. Instances are as follows:\n\u2018_devolte_ apparantie,\u2019 i. 636, \u2018_veine_ gloire,\u2019 i. 2677 ff.,\n\u2018vertu _sovereine_,\u2019 ii. 3507, \u2018_seinte_ charite,\u2019 iv. 964, \u2018herbe\n_sovereine_,\u2019 vii. 1392, \u2018joie _sovereine_,\u2019 viii. 2530, and even as\npredicate, \u2018Dame Avarice is noght _soleine_,\u2019 v. 1971. Possibly also,\n\u2018O thou _divine_ pourveance,\u2019 ii. 3243, \u2018the _parfite_ medicine,\u2019 iv.\n2624, \u2018a _gentile_ ... on,\u2019 v. 2713, and \u2018O thou _gentile_ Venus,\u2019\nviii. 2294, may be examples of the same usage.\nThere is one instance of the French plural adjective in _-s_, Prol.\n738, evidently introduced for the sake of the rhyme.\n(3) PRONOUNS. The personal pronoun of the first person is regularly\n_I_, not _ich_. It is usually written _y_ by the copyist of the last\n235 lines of the Fairfax MS. and in the _Praise of Peace_.\nThe third person sing. fem. is _sche_ (never written _she_), once\n_scheo_: the oblique case is _hire_, _hir_ (never _here_), and _hire_,\nthough usually equivalent to a monosyllable, sometimes has _-e_ fully\nThe third person neuter is _it_, seldom _hit_.\nIn the first person plural the oblique case is _ous_, not shortened to\n_us_ in spelling.\nThe possessives of the first and second persons sing., _min_, _thin_,\nhave no plural inflexion, but the disjunctive form _thyne_ pl. occurs,\ni. 168. On the other hand _his_, originally an uninflected form, has\nusually the plural _hise_, but sometimes _his_. The form _hise_ is\nnever a dissyllable.\nThe feminine possessive, 3rd pers., is _hire_ or _hir_, freely\ninterchanged and metrically equivalent. There is no question of a\nplural inflexion here, and we find \u2018_Hire_ Nase,\u2019 \u2018_hire_ browes,\u2019\n\u2018_hir_ lockes,\u2019 \u2018_Hire_ Necke,\u2019 quite indifferently used, i. 1678 ff.\nThe disjunctive is _hire_, v. 6581, and _hires_, v. 6857. The forms\n_oure_, _\u021doure_ are usual for the possessives of the 1st and 2nd pers.\nplur., and these are commonly used as monosyllables, e.g. i. 2062,\n2768, and interchanged with _our_, _\u021dour_; but they are also capable\nof being reckoned as dissyllables, e.g. Prol. 5, iii. 1087. Here\nagain there is no plural inflexion (\u2018_\u021dour_ wordes,\u2019 iii. 627). The\ndisjunctive _\u021doures_ occurs in i. 1852.\nThe possessive of the 3rd pers. plur. is _here_, _her_, which is\npractically never confused in good MSS. with _hire_, _hir_ of the\nfem. sing.[X] We are fully justified in assuming that for Gower the\ndistinction was absolute.\nThe ordinary relatives are _which_ and _that_: _who_ is little used as\na relative except in the genitive case, _whos_. The plural _whiche_ is\nusually pronounced as a monosyllable, as ii. 604, iv. 1496, v. 1320,\nand often loses _-e_ in writing, as Prol. 1016, iv. 1367, 1872, v.\n4041, but also sometimes counts as a dissyllable, e.g. i. 404, vii.\nIn combination with the definite article the singular form is \u2018the\nwhich,\u2019 not \u2018the whiche,\u2019 as Prol. 71, 975.\n(4) VERBS. In the Infinitive and Gerund, apart from the cases of _do_,\n_go_, _se_, _sle_, &c., few instances occur of the loss of final _e_.\nThe verb _sein_ (_sain_) has _seie_ and also _say_, and beside the\nregular infinitive _pute_ we have also _put_ in several instances,\nthe next word beginning with a vowel or mute _h_. The cases are as\nfollows: \u2018And thoghte put hire in an Ile,\u2019 i. 1578, \u2018To put his lif,\u2019\n&c., i. 3213, \u2018put eny lette,\u2019 ii. 93, and so also ii. 1021, iii. 1166,\niv. 756, 2615, v. 273, viii. 892: but also, \u2018It oghte _pute_ a man in\nfere,\u2019 i. 462, \u2018To _puten_ Rome in full espeir,\u2019 ii. 1551, \u2018Theucer\n_pute_ out of his regne,\u2019 iii. 2648, &c. In addition to the above\nthere are a few instances of the same in other verbs, as \u2018_get_ hire\na thank,\u2019 ii. 60, \u2018It schal noght wel _mow_ be forsake,\u2019 ii. 1670,\n\u2018_flitt_ his herte aside,\u2019 iv. 214, \u2018_let_ it passe,\u2019 viii. 2056. (In\nvi. 202, \u2018If that sche wolde _\u021dif_ me leve,\u2019 we ought perhaps to read\n_\u021dive_ with S: cp. i. 1648.)\nThe gerund \u2018to done\u2019 is common, but we do not find either \u2018to sene\u2019 or\n\u2018to seine.\u2019\n=Present Tense.= In the 1st pers. sing, of the present, apart from such\nforms as _do_, _go_, &c., and _prai_ beside _preie_ _praie_, there are\na few cases of apocope, as in the infinitive: \u2018Than cast I,\u2019 iv. 560,\n\u2018let it passe,\u2019 iv. 363, \u2018I put me therof in your grace,\u2019 i. 732, \u2018I\nput it al,\u2019 v. 2951, \u2018I red thee leve,\u2019 vi. 1359, \u2018Nou thenk I,\u2019 vii.\n4212. In two of these instances it will be noticed that the following\nword begins with a consonant.\nIn the 3rd pers. sing. the syncopated and contracted forms are very\nmuch used by Gower. He says regularly _bit_, _ett_, _get_, _put_,\n_schet_, _set_, _sit_ (2nd pers. _sist_), _smit_, _writ_; _arist_,\n_bint_, _fint_, _holt_ (_halt_), _lest_, _went_, _wext_; _berth_,\n_brekth_, _bringth_, _crith_, _drawth_, _drinkth_, _falth_, _farth_,\n_forsakth_, _leith_, _lyth_, _preith_, _spekth_, _takth_ (or _tath_),\n_thenkth_, _\u021difth_, and only occasionally _draweth_, _drinketh_,\n_fareth_, _kepeth_, _sitteth_, _waxeth_, &c. In vi. 59 the best MSS.\nagree in giving _sterte_ for _stert_, and in viii. 2428 most have\n_sitte_ for _sit_, but these are probably accidental variations. For\nthe 3rd pers. plural Fahrenberg (p. 404) quotes several supposed\ninstances of _th_ ending. Of these most are expressions like \u2018men\nseith,\u2019 where \u2018men\u2019 is used as singular indefinite. One only is valid,\nviz. vii. 1107, \u2018Diverse sterres to him longeth\u2019: cp. vii. 536.\n=Preterite.= With regard to the tense formation of Strong Verbs\nreference may be made to the Glossary, where all the characteristic\nforms are recorded. We confine ourselves here to a few remarks.\nThe following instances may be noticed of gradation between the\nsingular and the plural of the preterite: _began_, pl. _begunne\nbegonne_, _gan_, pl. _gonnen_, _ran_, pl. _runne_, _wan_, pl. _wonne_,\n_bond_, pl. _bounden_, _fond_, pl. _founden_, _song_ (_sang_), pl.\n_songe sunge_, _sprong_, pl. _spronge sprungen_, _drank_ (_dronk_), pl.\n_drunke_, _bar_, pl. _bere_ (_beere_), _brak_, pl. _brieken_, _spak_,\npl. _spieke_, _sat_, pl. _sete(n) siete(n)_ _seete_, _bad_,\npl. _bede_, _lay_ (_lih_), pl. _lihe leie(n)_, _wax_, pl. _woxen_,\n_wrot_, pl. _write(n)_, _rod_, pl. _riden_, _ches_, pl. _chose_,\nand among preterite-presents _can_, pl. _conne_, _mai_, pl. _mowe_,\n_schal_, pl. _schulle schull schol_, _wot_, pl. _wite_.\nThere are some few instances in F of strong preterites with irregular\n_-e_ termination in the 1st or 3rd pers. singular, but in no case\nis this authenticated by metre or rhyme. The following are examples\nin which F and S are agreed, \u2018_schope_ a wile,\u2019 v. 4278, \u2018he _bare_\nhim,\u2019 v. 5236, \u2018which _sihe_ his Soster,\u2019 v. 5810, \u2018_lete_ come,\u2019 vi.\n1186, \u2018he tho _toke_ hire in his arm,\u2019 viii. 1732. These are perhaps\nmistakes, and they have sometimes been corrected in the text on the\nauthority of other MSS.\nThe 2nd pers. sing. has the _-e_ termination, as _sihe_ (_syhe_), iii.\nbut _tok_, i. 2421. The 2nd pers. sing. of the preterite-present _mai_\nis regularly _miht_ (_myht_), never \u2018mayest.\u2019 Occasionally the best\nMSS. give it as _mihte_, e.g. i. 2457, vii. 2637, 3819, but there is no\nmetrical confirmation of this form. The preterite plural is very rarely\nAmong Weak Verbs those which have the short or syncopated form keep the\n_-e_ termination almost regularly. Such preterites are, for example,\n_aspide_, _cride_, _deide_, _leide_, _obeide_, _payde_, _preide_,\n_seide_, _teide_, _hadde_, _made_, _brende_, _sende_, _answerde_,\n_ferde_, _herde_, _solde_, _spilde_, _tolde_, _wende_, _betidde_,\n_dradde_, _fedde_, _fledde_, _hedde_, _gradde_, _ladde_, _radde_,\n_spedde_, _spradde_, _crepte_, _duelte_, _felte_, _hente_, _kepte_,\n_kiste_, _lefte_, _lepte_, _loste_, _mente_, _slepte_, _wente_,\n_wepte_, _alihte_, _caste_, _dihte_, _grette_, _knette_, _kutte_,\n_laste_, _liste_, _mette_, _plyhte_, _putte_, _schette_, _sette_,\n_sterte_, _triste_, _arawhte_, _broghte_, _cawhte_, _oghte_, _roghte_,\n_schryhte_, _soghte_, _strawhte_, _tawhte_, _thoghte_, _wroghte_,\n_cowthe_, _dorste_, _mihte_, _moste_, _scholde_, _wiste_, _wolde_.\nAt the same time it must be noted (as in the case of the infinitive)\nthat with some of these forms there is an occasional tendency to drop\nthe _-e_ before a vowel at the beginning of the next word (that is,\nwhere elision would take place), and the agreement of the best MSS.,\nespecially F and S, makes it certain this was sometimes done by the\nauthor. It is impossible to trace any system, but the number of verbs\naffected is not large, and in nearly every case the instances of this\nkind of elision-apocope are largely outnumbered by the examples of\nnormal inflexion in the same verb[Y].\n    The following is a tolerably full list of references for\n    these preterite forms, which are given in alphabetical order:\n    \u2018_Beraft_ hire,\u2019 v. 5647, \u2018it _betidd_ upon the cas,\u2019 vii.\n    4381, \u2018Sche _cast_ on me,\u2019 i. 152, \u2018_cast_ up hire lok,\u2019 v.\n    \u2018_drad_ him,\u2019 viii. 1368, \u2018And _felt_ it\u2019 (subj.), viii. 2165,\n    \u2018so _ferd_ I,\u2019 viii. 2445, \u2018_had_ herd hem,\u2019 v. 5865, \u2018Hir bodi\n    _hent_ up,\u2019 v. 5702, \u2018_herd_ he noght sein,\u2019 iii. 2082, \u2018And\n    _kept_ hire,\u2019 ii. 181, \u2018Sche _kept_ al doun,\u2019 v. 1495, \u2018he\n    _knet_ it,\u2019 v. 6866, \u2018he _kut_ it,\u2019 vii. 4525, \u2018what him _list_\n    _myht_ I,\u2019 i. 1280, \u2018_miht_ eschuie,\u2019 iii. 1356, and so also\n    iii. 1440, vii. 4285, \u2018_Put_ under,\u2019 Prol. 683, \u2018Wan and _put_\n    under,\u2019 Prol. 718, \u2018He _put_ hem into,\u2019 i. 1013, \u2018Sche _put_\n    7417, \u2018Of ous, that _schold_ ous,\u2019 Prol. 543 (so SF), \u2018_schold_\n    every wys man,\u2019 ii. 578, \u2018And _seid_ hir,\u2019 i. 3188, \u2018_Seid_\n    3691, \u2018he _set_ an essamplaire,\u2019 vii. 4262, \u2018And _tawht_ hem\n    \u2018he _told_ out,\u2019 ii. 884, \u2018every man _went_ on his syde,\u2019 v.\n    7403, \u2018And _went_ hem out\u2019 (pl.), v. 7533, \u2018sche _wist_ it,\u2019\n    ii. 2010, \u2018thanne _wold_ I,\u2019 i. 183, \u2018and _wold_ have,\u2019 v.\n    which we may add \u2018_myht_ obeie,\u2019 and \u2018_behight_ him\u2019 from the\n    _Praise of Peace_, 39, 41.\n    Of these examples it is to be remembered, first that in only\n    one case, \u2018I wold stele,\u2019 v. 7137, does this apocope take\n    place before a consonant, though in one other instance, v.\n    5865, the following word begins with an aspirated _h_; and\n    secondly, that with all these, except perhaps _put_, the full\n    form of the preterite is that which usually occurs before a\n    vowel as well as elsewhere. Even in the case of _put_ we have\n    the form _putte_ frequently when it is subject to elision, as\n    Prol. 1069, \u2018And putte awey malencolie,\u2019 and so ii. 713, 2684,\n    iv. 399, 1368, &c., as well as regularly before a consonant,\n    as \u2018With strengthe he putte kinges under,\u2019 i. 2797. The form\n    _putt_ occurs in v. 7417, and in this case the verb is plural.\n    The only other instances of plurals in the list are Prol. 543\nWith regard to the weak verbs which form preterites with ending _-ede_,\nthe loss of the final _e_ is somewhat more common, but it is usually\nretained, and sometimes it counts as a syllable in the verse. Where\nthis is not the case, it is either elided in the usual way, or if it be\ndropped in writing, this is only under the conditions which apply to\nthe verbs mentioned above, namely, before a vowel at the beginning of\nthe succeeding word.\nIt is, however, noteworthy that the use of these forms, whether in\n_-ede_ or _-ed_, is decidedly rare, and was avoided by our author even\nin cases where the _-e_ would have been subject to elision. It is\nevident that he was always conscious of this ending, even if he did not\nalways write it, and yet he felt that the two weak syllables ought not\nto have full value in the metre. The result was that he avoided the\nuse of the form generally, so far as it was reasonably possible to do\nso. The whole number of these preterites in _-ede_, _-ed_ to be found\nin the _Confessio Amantis_ is surprisingly small, both actually and\nrelatively, that is, taking account of the extent to which the verbs\nin question are employed in their other tenses. The method pursued is\nchiefly to substitute in narrative the present tense, or the perfect\nformed with \u2018hath,\u2019 for the 3rd person singular of the preterite,\n\u2018Conforteth\u2019 for \u2018Confortede,\u2019 \u2018Hath axed\u2019 for \u2018axede,\u2019 \u2018feigneth\u2019\nfor \u2018feignede,\u2019 and this apparently as a matter of habit and even in\ncases where a vowel follows. No doubt the use of the present tense in\nnarrative is quite usual apart from this, but the extremely frequent\ncombination of strong or syncopated preterites with the present tenses\nof verbs of this class seems to me to indicate clearly how the matter\nstood.\n    The following are a few of the examples of this: \u2018For sche\n    _tok_ thanne chiere on honde And _clepeth_ him,\u2019 i. 1767\n    f., \u2018The king _comandeth_ ben in pes, And ... _caste_,\u2019\n    3240 f., \u2018_Comendeth_, and _seide_ overmore,\u2019 3361, \u2018he him\n    _bethoghte_,... And torneth to the banke ayein,\u2019 ii. 167 ff.,\n    \u2018for hem _sente_ And _axeth_ hem,\u2019 613 f., \u2018_lay_ ... _clepeth_\n    oute ... _sterte_,\u2019 848 ff., \u2018Sche _loketh_ and hire yhen\n    _caste_,\u2019 1066, \u2018This child he loveth kindely ... Bot wel\n    he _sih_ ... _axeth_ ... _seide_,\u2019 1381 ff., \u2018Sche _preide_\n    him and _conseileth_ bothe,\u2019 1457, \u2018Which _semeth_ outward\n    profitable And _was_,\u2019 2201 f., \u2018And he himself that ilke\n    throwe _Abod_, and _hoveth_ there stille,\u2019 iii. 1232 f., and so\nThese examples will serve to illustrate a tendency which every reader\nwill observe, when once his attention has been called to it. There\nare indeed many narrative passages in which nearly all the strong or\nsyncopated verbs are used in the preterite, and all the others in the\npresent, and it is evident that this cannot be accidental[Z].\nThere are, however, a certain number of instances of the use of weak\npreterites, indicative or subjunctive, and a few in which the final _e_\n(or _-en_) is sounded in the metre.\n    The following are examples of _-ede_ preterites (in one\n    instance _-ide_): \u2018I _wisshide_ after deth,\u2019 i. 120, \u2018he\n    _passede_ ate laste,\u2019 142, \u2018he hem _stoppede_ alle faste,\u2019 522,\n    \u2018And _warnede_ alle his officiers,\u2019 2506, \u2018Mi ladi _lovede_,\n    and I it wiste,\u2019 ii. 502, \u2018he _axede_ hem anon,\u2019 1248, \u2018he\n    _rounede_ in thin Ere,\u2019 1944, \u2018Bot he hire _lovede_, er he\n    wente,\u2019 2027, \u2018Thogh that he _lovede_ ten or tuelve,\u2019 2063,\n    \u2018_Supplantede_ the worthi knyht,\u2019 2453, \u2018Sche _pourede_ oute,\u2019\n    1340, 1345, 1444, \u2018Lo, thus sche _deiede_ a wofull Maide,\u2019\n    iv. 1593, \u2018it _likede_ ek to wende,\u2019 2150, \u2018_Controeveden_ be\n    sondri wise,\u2019 2454, \u2018_Translateden._ And otherwise,\u2019 2660,\n    \u2018And _foundeden_ the grete Rome,\u2019 v. 904, \u2018He _feignede_ him,\u2019\n    928, \u2018And _clepede_ him,\u2019 951, \u2018He _percede_ the harde roche,\u2019\n    1678, \u2018Thei _faileden_, whan Crist was bore,\u2019 1697, \u2018Thei\n    _passeden_ the toun,\u2019 2182, \u2018Alle othre _passede_ of his hond,\u2019\n    3258, \u2018_Welcomede_ him,\u2019 3373, \u2018_walkede_ up and doun\u2019 (pl.),\n    \u2018_oppressede_ al the nacion\u2019 (pl.), vi. 568, \u2018That _loveden_\n    longe er I was bore,\u2019 882, \u2018he _usede_ ay,\u2019 1207, \u2018_exilede_\n    out of londe,\u2019 2348, \u2018_Enformeden_,\u2019 vii. 1495, \u2018_Devoureden_,\u2019\n    3346, \u2018_Ensamplede_ hem\u2019 (pl.), 4441, \u2018_Restorede_ hem,\u2019 4445,\n    assay,\u2019 viii. 373, \u2018With love _wrastlede_ and was overcome,\u2019\nThis list of examples, which is fairly complete up to v. 1970, will\nsufficiently show the manner in which _-ede_ preterites are used. In\nmore than three-fourths of the instances quoted the _-e_ is subject\nto elision, and of those that remain nine are examples of the plural\nwith _-eden_ termination, and three only of the ending _-ede_, viz. ii.\n2063, \u2018Thogh that he lovede ten or tuelve,\u2019 ii. 2453, \u2018Supplantede the\nworthi knyht,\u2019 and v. 1678, \u2018He percede the harde roche,\u2019 of which the\nfirst is really a case of syncope, \u2018lov\u2019de,\u2019 as also ii. 502 (cp. vi.\n882) and iv. 1593, whereas in ii. 2027 \u2018lovede\u2019 occurs unsyncopated but\nwith _-e_ elided. It will be noted that in the plural the form _-eden_\nis used regularly when the syllables are to be fully pronounced, though\n_-ede_ can be used for the sake of elision.\nThe _-ed_ form of preterite is less frequent than the other, and I am\nnot aware of any clear example of its employment before a consonant or\nin rhyme. We have, for example, \u2018And _used_ it,\u2019 i. 342, \u2018Sche _cleped_\nhim,\u2019 i. 1535 (\u2018_humbled_ him,\u2019 i. 2065, is probably a participle, \u2018to\nhave humbled himself\u2019), \u2018_pryded_ I me,\u2019 i. 2372, \u2018ne _feigned_ I,\u2019\nii. 2061, \u2018the goddes ... Comanded him,\u2019 iii. 2140 f., \u2018Thei _cleped_\nhim,\u2019 v. 876, cp. 1057, &c. In iii. 1759, \u2018The Gregois _torned_ fro\nthe siege,\u2019 we have most probably a participle, \u2018were torned.\u2019 We may\nobserve that the _-ed_ form stands also in the plural.\nAmong weak preterites from originally strong verbs we may notice\n_abreide_, _crepte_ (but past participle _crope_), _foghte_, _fledde_,\n_schotte_, _slepte_ (also _slep_, with past participle _slepe_),\n_smette_ (beside _smot_), _wepte_. The pret. _satte_ in vii. 2282, \u2018He\nsatte him thanne doun,\u2019 seems to arise from confusion of _sat_ and\n_sette_.\n=Imperative.= The _Confessio Amantis_ is peculiarly rich in\nimperatives. Beside the regular imperative singular forms, e.g. _ared_,\n_besech_, _behold_, _ches_, _com_, _do_, _forsak_, _griet_, _help_,\n_hier_, _hyd_, _kep_, _lef_, _ly_, _lei_, _lest_, _lep_, _prei_, _put_,\n_say_, _schrif_, _spek_, _tak_, _tell_, _thenk_, _understond_, _\u021dif_,\n&c., the MSS. give us also _hyde_, iii. 1502, _seie_, vii. 4084,\nbut not in such positions as to affect the metre. The forms _axe_,\n_herkne_, _loke_, _wite_ are regular, but _lok_ also occurs (i. 1703,\nIn some instances the short form of imperative seems to be used as\n3rd pers., e.g. \u2018hold clos the ston,\u2019 v. 3573, for \u2018let him hold,\u2019\n\u2018tak in his minde,\u2019 viii. 1128, for \u2018let him take,\u2019 cp. viii. 1420.\nThe singular and plural forms are often used without distinction,\nas v. 2333 ff., \u2018_Ches_ ... and _witeth_ ... _ches_ and _tak_ ...\n_goth_ ... _taketh_,\u2019 v. 3986, \u2018So _help_ me nou, I you beseche,\u2019\nwith \u2018_Helpeth_,\u2019 just above, several persons being addressed, and so\n\u2018_taketh_ hiede And _kep_ conseil,\u2019 viii. 1509 f., to one person. In\nthe interchange of speech between the Confessor and the Lover, while\nsometimes the distinction is preserved, the Confessor saying _tak_,\n_tell_, _understond_, and the Lover _telleth_, _axeth_ (e.g. i. 1395,\n1875), at other times the Lover says _lest_, _say_, _tell_, _lef_, &c.\n=Present Participle.= The form of the present participle is the most\ncharacteristic part of Gower\u2019s verb inflexion as compared (for example)\nwith Chaucer\u2019s. Chaucer seems regularly to have used the form in\n_-inge_ (often with apocope _-ing_): Gower uses ordinarily the form\n_-ende_, and normally with the accent thrown on the termination, as i.\n204, \u2018To me _spekende_ thus began,\u2019 236, \u2018Whos Prest I am _touchende_\nof love,\u2019 428, \u2018_Stondende_ as Stones hiere and there,\u2019 633, \u2018So\nthat _semende_ of liht thei werke,\u2019 1379 f., \u2018That for I se no sped\n_comende_,... _compleignende_,\u2019 1682, \u2018_Hangende_ doun unto the chin.\u2019\nSometimes the same form is used with accent on the preceding syllable,\nand in this case the _-e_ is systematically elided, e.g. Prol. 11, \u2018In\ntyme _comende_ after this,\u2019 259, \u2018_Belongende_ unto the presthode,\u2019\ni. 296, \u2018As _touchende_ of my wittes fyve\u2019 (cp. 334, 742), 3025, \u2018And\n_wailende_ in his bestly stevene.\u2019\nIn a relatively small number of instances the form _-inge_ occurs\neither in rhyme, as i. 524, \u2018So whan thei comen forth seilinge,\u2019 in\nrhyme with \u2018singe,\u2019 i. 1710, \u2018And liveth, as who seith, _deyinge_,\u2019 in\nrhyme with \u2018likynge\u2019 (subst.), or with the accent thrown back, as i.\n115, \u2018_Wisshinge_ and _wepinge_ al myn one,\u2019 v. 518, \u2018_Abidinge_ in\nhir compaignie,\u2019 vi. 717, \u2018I mai go _fastinge_ everemo\u2019; rarely out of\nrhyme and with accent, as i. 2721, \u2018Mi fader, as _touchinge_ of al.\u2019\nThe final _e_ is never lost in writing, but when the accent is thrown\nback it is always elided.\n=Past Participle.= The _-id_ termination of weak past participles is\nvery rarely found in the Fairfax MS., except in the concluding passage,\nwhich is copied in a different hand from the rest. It occurs commonly\nin the _Praise of Peace_. Examples found elsewhere in F are _weddid_,\nFrom _setten_ besides the regular past participle _set_ there appears\nthe form _sete_ twice in rhyme, vii. 2864, _for\u021dete_\u00a0:\u00a0_sete_, and\nviii. 244, _misgete_ (past partic.): _upsete_. This seems to be formed\nafter the analogy of _gete_. On the other hand we have _ferd_, i. 445,\n&c., but also _fare(n)_, iii. 2692, v. 3797, &c. The past participle\nof _se_ is _sen_, _sein_, _seie_, but most commonly _sene_. In a few\ninstances a final _e_ is given by the MSS. in weak past participles,\ne.g. _herde_ for _herd_, v. 4231, _schope_ for _schop_, v. 4278,\n_sette_ for _set_, vi. 10, _wiste_ for _wist_, viii. 37.\nThe cases of weak past participles with plural inflexion (e.g. Prol.\n300, i. 3246, iv. 2343, v. 6789) have already been mentioned in dealing\nwith adjectives.\nThere is hardly any use of the prefix _y-_ (_i-_), but we have _ybore_,\nvi. DIALECT. Gower\u2019s language is undoubtedly in the main the English\nof the Court, and not a provincial dialect. Making allowance for the\ninfluences of literary culture and for a rather marked conservatism\nin orthography and grammatical inflexions, we can see that it agrees\non the whole with the London speech of the time, as evidenced by the\ncontemporary documents referred to by Prof. Morsbach. At the same time\nits tendencies are Southern rather than Midland, and he seems to have\nused Kentish forms rather more freely than Chaucer. This is shown\nespecially (1) in the more extensive use of the forms in which _e_\nstands for O.\u00a0E. _y\u0306_, as _senne_, _kesse_, _pet_, _hell_, &c.; (2) in\nthe frequent employment of _ie_, both in French and English words, to\nrepresent _\u1eb9\u0304_, a practice which can hardly be without connexion with\nthe Kentish _cliene_, _diepe_, _diere_, _hier_, _hield_, _niede_, &c.;\n(3) in the use of _-ende_ as the normal termination of the present\nparticiple. (The _Ayenbite_ regularly has _-inde_.) Probably also\nthe preference shown by Gower for the close sound of _\u0113_, from O.\u00a0E.\n_\u01e3_, may be to some extent due to Kentish influence. Other points of\nresemblance between the language of Gower and that of the _Ayenbite_\n(for example) are the free use of syncopated forms in the 3rd pers.\nsing. of verbs and the regular employment of _ous_ for _us_.\nvii. METRE, &c. The smoothness and regularity of Gower\u2019s metre has\nbeen to some extent recognized. Dr. Schipper in _Englische Metrik_,\nvol. i. p. 279, remarks upon the skill with which the writer, while\npreserving the syllabic rule, makes his verse flow always so smoothly\nwithout doing violence to the natural accentuation of the words,\nand giving throughout the effect of an accent verse, not one which\nis formed by counting syllables. Judging by the extracts printed in\nMorris and Skeat\u2019s _Specimens_ (which are taken from MS. Harl. 3869,\nand therefore give practically the text of Fairfax 3), he observes\nthat the five principal licences which he has noted generally in the\nEnglish verse of the period are almost entirely absent from Gower\u2019s\noctosyllabics, and in particular that he neither omits the first\nunaccented syllable, as Chaucer so often does (e.g. \u2018Be it rouned, red\nor songe,\u2019 _Hous of Fame_, ii. 214, \u2018Any lettres for to rede,\u2019 iii. 51,\n\u2018Of this hill that northward lay,\u2019 iii. 62), nor displaces the natural\naccent (as \u2018Of Decembre the tenthe day,\u2019 _Hous of Fame_, i. 111,\n\u2018Jupiter considereth wel this,\u2019 ii. 134, \u2018Rounede everych in otheres\nere,\u2019 iii. 954), nor slurs over syllables.\nTo say that Gower never indulges in any of these licences would be an\nexaggeration. Some displacement of the natural accent may be found\noccasionally, even apart from the case of those French words whose\naccent was unsettled, but it is present in a very slight degree, and\nthe rhythm produced does not at all resemble that of the lines cited\nabove from Chaucer: e.g. i. 2296, \u2018Wher that he wolde make his chace,\u2019\n2348, \u2018Under the grene thei begrave,\u2019 2551, \u2018\u201cDrink with thi fader,\nDame,\u201d he seide.\u2019 Such as it is, this licence is nearly confined to\nthe first foot of the verse, and is not so much a displacement of the\nnatural accent of the words as a trochaic commencement, after the\nfashion which has established itself as an admitted variety in the\nEnglish iambic. We may, however, read long passages of the _Confessio\nAmantis_ without finding any line in which the accent is displaced even\nto this extent.\nAgain, as to slurring of syllables, this no doubt takes place, but on\nregular principles and with certain words or combinations only. There\nare hardly more than three or four lines in the whole of the _Confessio\nAmantis_ where a superfluous syllable stands unaccounted for in the\nbody of the verse, as for example,\n  iv. 1131, \u2018Som time in chambre, som time in halle,\u2019\n  v. 447, \u2018Of Jelousie, bot what it is,\u2019\n  v. 2914, \u2018And thus ful ofte aboute the hals,\u2019\n  v. 5011, \u2018It was fantosme, bot yit he herde.\u2019\nThe writer seems to have no need of any licences. The narrative\nflows on in natural language, and in sentences and periods which are\napparently not much affected by the exigencies of metre or rhyme, and\nyet the verse is always smooth and the rhyme never fails to be correct.\nIf this is not evidence of the highest style of art, it shows at least\nvery considerable skill.\nIn Gower\u2019s five-accent line, as exhibited in the Supplication of viii.\n2217-2300 and in the poem _In Praise of Peace_, Schipper finds less\nsmoothness of metre, \u2018owing perhaps to the greater unfamiliarity and\ndifficulty of the stanza and verse\u2019 (_Englische Metrik_, i. 483 ff.).\nHis examples, however, are not conclusive on this point. Some of the\nlines cited owe their irregularity to corruptions of text, and others\nprove to be quite regularly in accordance with Gower\u2019s usual metrical\nprinciples.\nFor instance, in viii. 2220 the true text is\n  \u2018That wher so that I reste or I travaile,\u2019\nwhich is a metrically perfect line. Again, in the _Praise of Peace_, l.\n  \u2018And to the heven it ledeth ek the weie,\u2019\nit is impossible, according to Gower\u2019s usage, that \u2018heven\u2019 should stand\nas a dissyllable. He wrote always \u2018hevene,\u2019 and the penultimate was\nsyncopated. So also \u2018levere\u2019 in l. 340, \u2018evere,\u2019 l. 376. Hence there is\nno \u2018epic caesura\u2019 in any of these cases. Nor again in l. 164, \u2018Crist\nis the heved,\u2019 can \u2018heved\u2019 be taken as a dissyllable in the verse: it\nis always metrically equivalent to \u2018hed.\u2019 The only fair instance of a\nsuperfluous syllable at the caesura is in l. 66,\n  \u2018For of bataile the final ende is pees.\u2019\nIt seems that the trochee occurs more commonly here than in the short\nline. Such examples as Schipper quotes, occurring at the beginning of\nthe line,\n  \u2018Axe of thi god, so schalt thou noght be werned,\u2019\n  \u2018Pes is the chief of al the worldes welthe,\u2019\nare of the same character as those which we find in the octosyllabics.\nPerhaps, however, a difference is afforded by the more frequent\noccurrence of the same licence in other parts of the verse, as,\n  \u2018So that undir his swerd it myht obeie,\u2019 39.\nThe rhyming on words like \u2018manhode,\u2019 \u2018axinge,\u2019 &c., is in accordance\nwith the poet\u2019s general usage.\nOn the whole, the combination of the syllabic and the accentual\nsystem is effected in the five-accent line of these stanzas almost as\ncompletely as in the short couplet; and in his command of the measure,\nin the variety of his caesura, and the ease with which he passes\nwithout pause from line to line and rounds off the stanza with the\nmatter, the author shows himself to be as fully master of his craft\nupon this ground as in the more familiar measure of the _Confessio\nAmantis_.\nAs regards the treatment of weak syllables in the metre, Gower\u2019s\npractice, in accordance with the strict syllabic system which he\nadopted, is very different from Chaucer\u2019s. The rules laid down by ten\nBrink, _Chaucers Sprache_, \u00a7 260, as to the cases in which weak final\n_e_ is never counted as a syllable in the verse, except in rhyme,\nrequire some qualification even when applied to Chaucer (for example,\n\u2018sone\u2019 is certainly a dissyllable in _Cant. Tales_, A 1963, _Hous of\nFame_, i. 218), and they are almost wholly inapplicable to Gower,\nas we shall see if we examine them. (\u03b1) Gower has the forms _hire_,\n_oure_, _\u021doure_, all occasionally as dissyllables apart from special\nemphasis or rhyme. (\u03b2) _these_, _some_, _whiche_ are all sometimes\ndissyllables. (\u03b3) The strong participles with short stems as _come_,\n_drive_, _write_ as a rule have the final _e_ sounded. (\u03b4) The _-e_ of\nthe 2nd pers. sing. of the strong preterite may be sounded, e.g. iii.\n2629 (but \u2018Were thou,\u2019 iv. 600). (\u03b5) The form _made_, both singular and\nplural, regularly has _-e_ sounded, _were_ (pret.) usually, and _wite_\nsometimes. (\u03b6) _sone_, _wone_, _schipe_ (dat.), and the French words in\n_-ie_ (_ye_), &c., have _-e_ regularly counted in the metre: so also\n_beste_, _entente_, _tempeste_. (\u03b7) _before_, _tofore_, _there_ are\nused in both ways.\n    Gower\u2019s usage with reference to this matter is as follows:\n    The personal and possessive pronouns _hire_, _oure_, _\u021doure_,\n    _here_ and _hise_ (as plural of _his_), written also _hir_,\n    _our_, &c., are as a rule treated as monosyllables. We have\n    however \u2018Fro _hire_, which was naked al,\u2019 i. 367, \u2018And thenke\n    &c., \u2018In _oure_ tyme among ous hiere,\u2019 Prol. 5 (but \u2018_Oure_\n    king hath do this thing amis,\u2019 i. 2062), \u2018As \u021de be _\u021doure_\n    bokes knowe,\u2019 iii. 1087, cp. v. 2951 (but \u2018Bot, fader, of\n    _\u021doure_ lores wise,\u2019 i. 2768). Add to these _alle_ (pl.) before\n    definite article.\n     In the following words also the final _e_ is sometimes\n    suppressed for the verse: _these_ (also _thes_), Prol. 900,\n    _eche_ (also _ech_), v. 6883, according to F, cp. Prol.\n    516: _there_ (usually _ther_), viii. 2311, 2689 (but _ther\u00eb_,\n    iii. 1233, &c., and often in rhyme): _were_ pret. ind. or\n    _where_ (usually _wher_), v. 4355 (but _wher\u00eb_, v. 2720):\n    (but _befor\u00eb_, Prol. 848, and often in rhyme): _foure_, vii.\n    1598): _love_, subst. iv. 930, vi. 1261 (but _lov\u00eb_ much more\n    iv. 1983 (but _tuelv\u00eb_, vii. 1005): _trewe_ (also _trew_), v.\n    inf. (also _mow_), iv. 38: _seie_, inf. and 1st s. pres. iii.\n    _furthere_, _forthere_ (also _further_, _forther_), iii. 81,\n    885: _lengere_ (also _lenger_), i. 1516, ii. 2602: _rathere_\n    (also _rather_), ii. 503, vii. 4161, viii. 2141: _janglere_, v.\n    526: also some isolated cases, as _aboute_, v. 2914, _Take_,\n    _Theophile_, viii. 1500.\n    In iv. 1131, v. 447, 5011, which we have quoted above, the\n    superfluous syllable in each case may be connected with the\n    pause in the sentence, as in _Mirour de l\u2019omme_, 10623, \u2018L\u2019un\n    ad franchise, l\u2019autre ad servage.\u2019\nSyncope (so far as regards the metre) regularly takes place in\nthe following: _covere_ (_discovere_, &c.), _delivere_ (but not\n_deliverance_, i. 1584, v. 1657), _evene_, _evere_, _fievere_,\n_havene_, _hevene_, _levere_, _nevere_, _povere_, _sevene_ (also\n_sefne_), _swevene_ (also _swefne_), and some other words of a similar\nkind, to which add _heved_, _evel_, _devel_. In these cases a final _e_\nis always pronounced unless elided, and in case of elision a word like\n_hevene_, _nevere_ is reduced to a monosyllable, as\n  \u2018This world which evere is in balance.\u2019\nThe following also are sometimes syncopated: _lovede_, _loveden_,\nii. 502, vi. 882, but without syncope ii. 2027, _beloved_, i. 1928,\n_belov\u00ebd_, i. 1920 f., _behovely_, _behovelich_, iii. 1330, v. 4012,\nvii. 1949 (but _unbehov\u00ebly_, viii. 2884), _leveful_, v. 7053, _Averil_,\nvii. 1029, _soverein_, vii. 1776 (but usually three syllables, as Prol.\n186, i. 1609, and _sovereinete_, five syllables, i. 1847), _amorous_,\niii. 745 (but usually three syllables, as i. 1414), _fader_, ii. 2387,\ncp. _fadre_, ii. 2519 (but ordinarily a dissyllable), _unkendeli_,\nii. 3124 (but _unkind\u00ebly_, iii. 2065), _comelieste_, _comelihiede_,\nv. 3048, 6734 (but _com\u00ebly_, ii. 441), _namely_, viii. 3041, also\n_namly_, ii. 47 (but usually three syllables, as Prol. 144, iii.\n63), _Termegis_, iv. 2408. We may note, however, that this kind of\nsyncope is less used by Gower than by Chaucer, and that _chivalerie_,\n_chivalerous_, _foreward_, _foretokne_, _loveday_, _pilegrin_,\n_surquiderie_, &c., are fully pronounced.\n    Unaccented _i_ before weak _e_ either final or in inflexions\n    has the force of a semi-vowel, and forms no syllable of itself:\n    so _studie_, _carie_, _tarie_, _chirie_, _merie_, _manye_, &c.\n    are equivalent to dissyllables, and are reduced by elision to\n    the value of monosyllables, as Prol. 323, \u2018To _studie_ upon\n    the worldes lore,\u2019 i. 452, \u2018To _tarie_ with a mannes thoght,\u2019\n    i. 3238, \u2018And _manye_ it hielden for folie,\u2019 ii. 2648, \u2018Thei\n    _carie_ til thei come at Kaire\u2019; and so also in the other parts\n    of the same words, e.g. i. 1645, \u2018And thus he _tarieth_ long\n    and late,\u2019 and in plurals like _bodies_, iv. 2463. Similarly\n    _Mercurie_ is made into a dissyllable by elision, \u2018And ek the\n    god Mercurie also,\u2019 i. 422. Akin to this in treatment is the\n    frequent combination _many a_, _many an_, counting as two\n    syllables (so \u2018ful many untrewe,\u2019 v. 2886), but _many on_,\n    _manion_ as three. We may note also the case of _statue_, Prol.\n    891, \u2018As I tolde of the Statue above,\u2019 which is reduced by\n    elision to a monosyllable.\nElision of weak final _e_ takes place regularly before a vowel or an\nunaspirated _h_. We must observe that several classical proper names\nending originally in _\u0113_, as _Alceone_, _Daphne_, _Progne_, _Phebe_,\nhave weak _e_ and are subject to elision, and under this head it may be\nnoted that _Canace_ rhymes to _place_, whereas Chaucer (referring to\nGower\u2019s story) gives the name as _Canacee_, in rhyme with _he_. Also\nthe combinations _byme_, _tome_, _tothe_, &c., have weak _-e_ and are\nelided before a vowel.\nAn aspirated _h_ prevents elision as effectively as any other\nconsonant. We have \u2018min hol\u00eb herte,\u2019 \u2018gret\u00eb hornes,\u2019 \u2018Cadm\u00eb hyhte,\u2019 \u2018Mi\nSon\u00eb, herkne,\u2019 \u2018propr\u00eb hous,\u2019 \u2018fast\u00eb holde\u2019 (and even \u2018othr\u00eb herbes,\u2019\niv. 3008); but there are some words in which _h_ is aspirated only when\nthey are emphatic in sense or position, as _have_, _hath_, _he_, _him_,\n_hire_, _how_, &c. For example, elision takes place usually before\n_have_, _he_, _how_, but not so as a rule in cases where they are used\nin rhyme or with special emphasis, e.g. i. 2542, \u2018Of such werk as it\nscholde have,\u2019 ii. 2479, cp. v. 7766, \u2018Wenende that it were he,\u2019 iv.\n3604, \u2018And al the cause hou it wente.\u2019 On the other hand, the preterite\n_hadde_ seems to have an aspirated _h_ even in unemphatic position, as\nii. 589, \u2018The Sceptre hadde forto rihte\u2019: compare vii. 2364, \u2018Victoire\nhadde upon his fo,\u2019 with vii. 2392, \u2018Thogh thou victoire have nou on\nhonde.\u2019 Elision also takes place before _hierafter_, though not before\n_hiere_.\nThere is one instance of hiatus, viii. 110, \u2018That he his Sone Isa\u00e4c,\u2019\nand it may be noted that the same thing occurs with the same name in\nthe _Mirour_, 12241, \u2018De Isaak auci je lis.\u2019\n    The article _the_ regularly coalesces with a succeeding\n    word beginning with a vowel or mute _h_, as _thaffeccioun_,\n    _thalemans_, _thamende_, _thapostel_, _thastat_, _theffect_,\n    _themperour_, _thenvious_, _therbage_, _therthe_,\n    _thexperience_, _thonour_, _thother_, _thunsemlieste_, _thyle_,\n    &c. The exceptions, which are very few, are cases of special\n    emphasis, as i. 3251, \u2018The Erthe it is.\u2019 Similarly the negative\n    particle _ne_ with a succeeding verb beginning with a vowel, as\n    _nam_, _naproche_, _nis_ (but _ne have_), and also occasionally\n    with some words beginning with _w_, forming _nere_, _nost_,\n    _not_, _nyle_, _nyste_, &c. In some few instances _to_\n    coalesces with the gerund, as _tacompte_, _teschuie_.\nThere is diaeresis regularly in such proper names as _These\u00fcs_,\n_Pele\u00fcs_, _Tere\u00fcs_, and also in _Sa\u00fcl_, _Isa\u00e4c_. We have _Mo\u00efses_\nusually, but _Moises_ (dissyllable), iv. 648, _Thaise_ usually, but\n_Tha\u00efsis_ in the epitaph, viii. 1536. One example occurs affecting the\n_-ee_ termination, viz. _Calde\u00eb_, v. 781 (usually a dissyllable), so\n_Jude\u00eb_, _Galile\u00eb_ in _Mirour_, 20067, 29239. This is an essentially\ndifferent case from that of _degre\u00ebs_, which is found in Chaucer. The\ntermination _-ius_ is usually dissyllabic, but vii. 2967, \u2018The god\nMercurius and no man.\u2019 The endings _-ioun_, _-ious_, _-ien_, &c., are\nalways fully pronounced.\nAs regards accent, it has been already observed that the natural\naccent of words is preserved far better in Gower\u2019s verse than in\nChaucer\u2019s. There are, however, a number of words of French origin, of\nwhich the accent was unsettled, and also some instances of English\nwords in which a secondary syllable was capable of receiving the\nprincipal accent, either in case of composition, as in _kingdom_,\n_knihthode_, _treweliche_, or with a formative termination, as that\nof the superlative, _fair\u00e9ste_, &c., or the present participle, as\n_wep\u00e9nde_. In such cases the accent was often determined by the metre.\nMany Romance words are quite freely treated in the matter of accent,\nas for example _folie_, _fortune_, _mercy_, _mirour_, _nature_,\n_parfit_, _preiere_, _resoun_, _science_, _sentence_, _tempeste_. The\nterminations _-hode_, _-hede_, _-inge_, _-liche_, _-ly_, _-nesse_,\n_-schipe_ are all capable of accent, and also the penultimate syllables\nof _answere_ and _felawe_.\nNearly all that is important about rhyme has already been said under\nthe head of Phonology. We may here remark on some of the instances\nin which the form of words is accommodated to the rhyme, these\nbeing sometimes cases where variants are supplied by neighbouring\ndialects. Thus we have _aise_ for _ese_, _ar_ for _er_, _hair_ for\n_heir_, _naght_ once for _noght_, _fer_ once for _fyr_, _hade_,\nwith the original long vowel, for _hadde_, _geth_ (the originally\ncorrect form) for _goth_, _fore_ for _for_; and alternatives such as\n_moneie monoie_, _aweie awey away_, _seide saide_, _soverein\nsoverain_, are used in accordance with the rhyme, though it is\ndifficult to say for certain in all cases whether there was difference\nof sound. Thus, while we have _away_ as rhyme to _day_, _awey_ is found\nrhyming to _ey_, i. 2545, _said_, _saide_ rhyming with _paid_, _Maide_,\nwhile _seide_ rhymes with _alleide_, _obeide_; we find _soverein_ :\n_a\u021dein_, but _brayn_\u00a0:\u00a0_soverain_. The form _yhe_ often varies to\n_\u00ffe_ when in rhyme with _-ie_ termination, as _clergie_\u00a0:\u00a0_\u00ffe_, Prol.\n329 f., _\u00ffe_\u00a0:\u00a0_agonie_, i. 967 f. (but also _yhe_\u00a0:\u00a0_pourpartie_, i.\n405 f., _yhe_\u00a0:\u00a0_specefie_, i. 571 f.). Sometimes however the other\nrhyme-word is modified to correspond to it, as _pryhe_\u00a0:\u00a0_yhe_, v. 469\nf., and there was probably no perceptible difference of pronunciation\nin this case. So also the preterite _lowh_ is written _low_ when in\nrhyme with _now_, Prol. 1071, and similarly _thou_\u00a0:\u00a0_ynou_, vii.\n2099 f. (but _bowe_\u00a0:\u00a0_ynowhe_, ii. 3225 f.). We have already seen\nthat the use of such alternative forms as _sinne senne_, _wile\nwole_, _lasse lesse_, _hedde hidde_, _-ende -inge_ is sometimes\ndetermined by the rhyme.\nAlliteration is used by Gower in a manner which is especially\ncharacteristic of the new artistic style of poetry. It is sufficiently\nfrequent, both in formal combinations, such as \u2018cares colde,\u2019 \u2018lusty\nlif,\u2019 \u2018park and plowh,\u2019 \u2018swerd or spere,\u2019 \u2018lief and loth,\u2019 \u2018wel or wo,\u2019\n\u2018dike and delve,\u2019 \u2018slepe softe,\u2019 \u2018spille ... spede,\u2019 and as an element\nof the versification:\n  i. 886 f.    \u2018For so, thei seide, al stille and softe\n                God Anubus hire wolde awake.\u2019\n  iv. 2590     \u2018The lost is had, the lucre is lore.\u2019\n  iv. 3384 f.  \u2018Which many a man hath mad to falle,\n                Wher that he mihte nevere arise.\u2019\n  v. 3670 f.   \u2018And thanne he gan to sighe sore,\n                And sodeinliche abreide of slep.\u2019\n  vii. 3468 f. \u2018Sche hath hir oghne bodi feigned,\n                For feere as thogh sche wolde flee.\u2019\nBut it is not introduced in accordance with any fixed rules, and it\noften assists the flow of the verse without in the least attracting\nthe attention of the reader. We do not find any examples of the rather\nexaggerated popular style which Chaucer sometimes adopts in passages\nof violent action, e.g. _Cant. Tales_, A 2604 ff. The whole subject of\nalliteration in Gower has been carefully dealt with by P. H\u00f6fer in his\ndissertation, _Alliteration bei Gower_, 1890, where a very large number\nof examples are cited and classified; and to this the reader may be\nreferred.\nviii. TEXT AND MANUSCRIPTS. About forty manuscript copies of the\n_Confessio Amantis_ are known to exist in public or private libraries\nor in the hands of booksellers, and probably there may be a few more in\nprivate possession, the existence of which has not yet been recorded.\nAs the broad lines for their classification are necessarily laid down\nby the fact that the book was put forth by the author in several\ndifferent forms, it is necessary, before proceeding further, to say\nsomething about this matter.\nThat the poem exists in at least two distinct forms, characterized\nby obvious differences near the beginning and at the end, has been\nmatter of common knowledge. Even in Berthelette\u2019s edition of 1532 the\ndifference at the beginning was noted, and though the printer did not\nventure to deviate from the form of text which had been made current\nby Caxton, yet he gave in his preface the beginning of the poem as he\nfound it in his manuscript. Dr. Pauli accordingly proceeded on the\nassumption that there were two normal forms, one having a dedication\nto Richard II at the beginning and a form of conclusion in which\nmention is made of Chaucer, and the other with a dedication to Henry of\nLancaster and a conclusion in which Chaucer is not mentioned. Copies\nwhich do not conform to these standards are for him simply irregular.\nHe is aware of the additional passages in Berthelette\u2019s edition and\nin the Stafford MS., and in one place he speaks of three classes of\nMSS., but he does not know that there are any written copies except\nthe Stafford MS. which contain the additional passages. If he had had\npersonal knowledge of the manuscripts at Oxford and at Cambridge,\ninstead of being satisfied to gather scraps of information about the\nformer from Bodley\u2019s Librarian and about the latter from Todd, he would\nhave found the passages in question also in MS. Bodley 294 at Oxford\nand in the Trinity and Sidney MSS. at Cambridge.\nThere are then at least these three classes of manuscripts to be\nrecognized even by a superficial observer, and we shall find that the\nmore obvious differences which have been mentioned are accompanied by\na number of others of less importance. The first recension according\nto our classification is that in which the conclusion of the poem\ncontains praises of Richard II as a just and beneficent ruler and\na presentation of the book for his acceptance[AB]. The second has\nthe additional passages of the fifth and seventh books, with a\nrearrangement of the sixth book which has not hitherto been noticed,\nwhile the conclusion of the poem has been rewritten so as to exclude\nthe praises of the king, and in some copies there is also a new preface\nwith dedication to Henry of Lancaster. The third exhibits a return\nto the form of the first as regards the additional passages, but has\nthe rewritten preface and epilogue. Against this merely threefold\ndivision some objections might fairly be made. It might be pointed out\nthat the so-called second recension includes at least two distinct\nforms, and moreover that upon further examination we see reason to\ndivide the manuscripts of our first recension into two main groups,\none exhibiting an earlier and the other a later text, this last being\nmore in accordance generally with that of what we call the second and\nthird recensions than with the earlier form of the first. For practical\npurposes, however, the division which has been laid down above may\nfairly be adopted. As regards the order of time, from the political\ntendency of the differences between them it is clear that what we call\nthe first recension logically precedes the third. The intermediate\nposition of the second is given chiefly by the fact that one of the\nseven existing manuscripts gives the earlier form of preface, and this\nmay also have been the case with two others, which are defective at\nthe beginning[AC]. However, as has been said, the name is used for\nconvenience to cover a class of copies which, as regards the character\nof their text, do not all belong to the same period, and they must\nbe looked upon as representing rather a concurrent variety of the\nfirst or the third recension[AD] than as a type which is distinctly\nintermediate in order of time. At the same time the smaller variations\nof text exhibited by these seven MSS. in combination, as against all\nothers[AE], mark them as really a family apart, more closely related to\none another than to those that lie outside the group.\nFor the sake of clearness the manuscripts are in this edition\nregularly grouped according to this classification, and in the critical\nnotes each class is cited by itself. At the same time it must not be\nassumed that the manuscripts of each recension stand necessarily by\nthemselves, and that no connexion is traceable between one class and\nanother. On the contrary, we shall find that many errors in the text\nof the first recension appear also in some copies of the second, and\neven of the third. The process by which this was brought about is made\nclearer to us by the fact that we have an example of a manuscript which\nhas passed from one group into another partly by erasure and partly\nby substitution of leaves, apparently made under the direction of the\nauthor. This is MS. Fairfax 3, which forms the basis of our text, and\nthe handwriting of some of the substituted pages is one which may be\nrecognized as belonging to the \u2018scriptorium\u2019 of the poet.\nThe example is a suggestive one and serves to explain several things.\nIt makes it easy to understand, for example, how the additional matter\nintroduced into the second recension came to be omitted in the third.\nThe author in this instance had before him a very fully revised and\ncorrected copy of his first edition, and this by a certain amount of\nrewriting over erasure and by a substitution of leaves at the beginning\nand end of the poem was converted into a copy of what we call the third\nrecension, which his scribes could use at once as an authoritative\nexemplar. The introduction of the additional passages in the fifth\nand seventh books could not have been effected without a process of\nrecopying the whole book, which would have called for much additional\nlabour of the nature of proof-reading on the part of the author, in\norder to secure its correctness. This argument would apply to a book\nwhich was intended to remain in the hands of the author, or rather of\nthe scribes whom he employed, and to be used as an archetype from which\ncopies were to be made. If a new book had to be specially prepared for\npresentation, the case would be different, and it might then be worth\nwhile to incorporate the additional passages with the fully revised and\nre-dedicated text, as we find was done in the case of the so-called\nStafford MS.\nAnother matter which can evidently be explained in the same way is the\nreappearance in some copies of the second recension of errors which\nbelong to the first. In producing the originals of such manuscripts as\nthese, partially revised copies of the first recension must have been\nused as the basis, and such errors as had not yet received correction\nappear in the new edition.\nThe assumption that a certain number of errors are original, that\nis to say, go back either to the author\u2019s own autograph or to the\ntranscript first made from it, is in itself probable: we know in fact\nthat some which appear in every copy, without exception, of the first\nand second recensions at length receive correction by erasure in\nFairfax 3. So far as we can judge, the text of the _Confessio Amantis_\nduring its first years exhibited a steady tendency to rid itself of\nerror, and the process of corruption in the ordinary sense can hardly\nbe said to have set in until after the death of the author. There are\na large number of various readings in the case of which we find on the\none side the great majority of first recension MSS., and on the other a\nsmall number of this same type together with practically the whole of\nthe second and third recensions, as, for example[AF]:\n    i. 2836 to H\u2081XERCLB\u2082 do AJMG, SAdB\u0394\u039b, FWH\u2083\n    2847 be _om._ H\u2081XGERCLB\u2082 _ins._ AJM, SAdB\u0394, FWH\u2083\n    2953 wele H ... B\u2082 weie AJM, SAd B\u0394, FWH\u2083\n    3027 preieth H\u2081 ... B\u2082, W braieth, AJM, S ... \u0394\u039b, FH\u2083\n    3374 an Erl hier H\u2081 ... B\u2082, \u039b mad a Pier AJM, SAdB\u0394, FW (H\u2083\n    3381 place H\u2081 ... B\u2082, B\u039b maide AJM, SAd\u0394, FW (H\u2083 defective)\n    ii. 833 that diere H\u2081 ... B\u2082, B that other AJ(M), SAd\u0394\u039b, FWH\u2083\n    iii. 12 euermore H\u2081 ... B\u2082 enemy AJM, SAdBT\u0394, FWH\u2083\n    354 I may H\u2081 ... B\u2082 he may AJM, SAdBT\u0394, FWH\u2083\n    iv. 109 day H\u2081 ... B\u2082, H\u2083 lay AJM, SBT\u0394, FW (Ad def.)\n    v. 316 thanne (than) H\u2081 ... B\u2082, \u0394 hom AJM, SAdBT\u0394, FWH\u2083\n    368 And for no drede now wol I wonde H\u2081 ... B\u2082, \u039b In helle thou\n    schalt understonde AJM, S ... \u0394, FWH\u2083 cp. 394, 424, 786, &c.\n    2694 Whan that sche was bot of \u021dong age For good ERCLB\u2082 That\n    only for thilke avantage Of good AJMH\u2081XG, S ... \u0394\u039b, FWH\u2083\n    2771 nyh _om._ ERCLB\u2082 _ins._ AJMH\u2081XG, S ... \u0394, FWH\u2083\n    3110 burned as the silver ERCLB\u2082 burned was as selver AJMH\u2081XG,\nWe see in these examples, selected as fairly typical, that some of\nthe variants have evidently the character of errors, while in other\ncases the difference of reading is due to an alternative version. The\ncircumstances, however, of these two cases are not distinguishable, the\nerrors are supported by as much authority as the rest, and it must be\nsupposed that both have the same origin. If then we assume that such\nvariations as we find (for example) in i. 3396, 3416, v. 30, 47, 82,\n368, 2694, &c., are due to the author, as is almost certain, there can\nbe no doubt that the form of text which is given by the group AJM in\ncombination with the second and third recensions is the later of the\ntwo: and if the group H\u2081 ... B\u2082 represents an earlier type as regards\nthis class of variation, it must surely do so also as regards the\nerrors, which, as we have seen, stand upon the same ground in respect\nof manuscript authority. As we cannot help believing that the author\nwrote originally \u2018To holde hir whil my lif may laste,\u2019 v. 82, and\n\u2018The more he hath the more he greedeth,\u2019 v. 394, so we may reasonably\nsuppose that errors such as \u2018it\u2019 for \u2018hid,\u2019 i. 1755, \u2018that diere\u2019 for\n\u2018that other,\u2019 ii. 833, \u2018what\u2019 for \u2018war,\u2019 iii. 1065, existed in the copy\nwhich first served as an exemplar.\nIt may be observed here that in cases where revision seems to have\ntaken place, we can frequently see a definite reason for the change;\neither the metre is made more smooth, as i. 1770, 2622, 3374, ii. 671,\nname is altered into a more correct form, as where \u2018Element\u2019 is changed\nto \u2018Clemenee,\u2019 iv. 985, with a corresponding alteration of the rhyme,\nor the expression and run of the sentence is improved, as i. 368, 3416,\nv. 30, 1906, 6756, &c. In particular we note the tendency towards\nincreased smoothness of metre which is shown in dealing with weak _e_\nterminations.\nIt is to be assumed on the principles which have been stated that the\ngroup ERCLB\u2082 and the other manuscripts which agree with them represent\nwith more or less accuracy the first form of the author\u2019s text, that\nH\u2081YXG and a few more form a class in which correction and revision has\ntaken place to some extent, but partially and unsystematically, and\nthat AJM &c. give us the first recension text in a much more fully\nrevised and corrected form.\nIt has been already said that F was originally a manuscript of\nthe first recension. We shall find however that it did not exactly\ncorrespond to any existing first recension manuscript. Setting aside\nthe small number of individual mistakes to be found in it, there are\nperhaps about eighty instances (many of a very trifling character) in\nwhich its text apparently differed originally from that of any first\nrecension copy which we have, and in about half of these the text of F\nagrees with that of the second recension. The manuscript which comes\nnearest to F in most respects is J (St. John\u2019s Coll., Camb.), and there\nis a considerable number of instances in which this MS. stands alone\namong first recension copies in agreement with the Fairfax text. In\nthe sixth book, for example, if J be set aside, there are at least\ntwenty-three passages in which F gives an apparently genuine reading\nunsupported by the first recension; but in sixteen of these cases J\nis in agreement with F. It must be noted, however, that this state of\nthings is not equally observable in the earlier part of the poem, and\nindeed does not become at all marked until the fifth book.\nBesides variations of reading, there are in the Fairfax MS. a few\nadditions to the text which are not found in any first recension\ncopy. These are Prol. 495-498, 579-584 and i. 1403-1406, two passages\nof four lines each and one of six, as well as some additions to the\nLatin notes in the margin (at Prol. 195, i. 2705, and v. 7725), of\nwhich the first two were evidently put in later than the accompanying\ntext. Finally, there are three other additions to the text which are\nfound in a single copy of the first recension, MS. Harl. 3490 (H\u2081).\nThese are i. 2267-2274, where four lines have been expanded into\neight, i. 2343-2358, an interesting addition of sixteen lines to the\ntale of Narcissus, and i. 2369-2372. Thus in the matter of additions\nto the text H\u2081 stands nearer to F than AJM &c., and in a few other\npassages also it is found standing alone of its recension in company\nwith F, e.g. i. 2043, 2398, ii. 2247. This manuscript does not belong\nto the \u2018fully revised\u2019 group, but it gives the revised readings more\nfrequently perhaps than any other outside that group.\nThus notwithstanding the differences between the first recension\ncopies, as we have them, and the Fairfax MS. as it originally stood,\nwe shall have no difficulty in regarding the latter as having been\noriginally a revised and corrected copy of that recension, exhibiting a\ntext to which tolerably near approaches are made by A, J, and H\u2081, each\nin its own way, though no copy precisely corresponding to it is known\nto exist.\nPassing to the second recension, we must first repeat what has\nalready been said, that it did not supersede the first, but existed\nand developed by its side, having its origin probably in the very\nsame year, or at latest in the next. Its characteristic point is the\npresence of considerable additions in the fifth and seventh books,\ntogether with a rearrangement of part of the sixth. There are seven\nmanuscripts known to me, of which three are defective at the beginning.\nAll these (except one, which is also defective at the end) have the\nrewritten epilogue, one in combination with the Chaucer verses and the\nothers without them. Of the four which are perfect at the beginning,\none, namely B, has the earlier form of preface, and the other three,\n\u039bP\u2082 and S, the later. Of the others it is probable, but by no means\ncertain, that T agreed with B in this respect, and practically certain\nthat \u0394 agreed with S. A more satisfactory line of distinction, which\ndivides the manuscripts of this class into two groups, is given by the\ngeneral character of the text which they exhibit, and by the insertion\nor omission of certain of the additional passages of which we have\nspoken. While some of the passages, viz. v. 6395*-6438*, 7086*-7210*,\nvii. 3207*-3360*, are common to all the copies, as are also the\ntransposition of vi. 665-964 and (except in case of \u039b) the omission of\nv. 7701-7746, three of them are found in AdBT\u039bP\u2082 only, and are omitted\nThen, as regards the text generally, the five MSS. first mentioned all\nhave connexions of various kinds with the unrevised form of the first\nrecension, while the last two represent a type which, except as regards\nvariants specially characteristic of the second recension, of which\nthere may be about sixty in all, nearly corresponds with that of the\nFairfax MS.[AH]\nThe relations of the group AdBT\u039bP\u2082 with the first recension and\nwith one another are difficult to clear up satisfactorily. Broadly,\nit may be said that of these B represents an earlier type than the\nrest in regard to correction and \u039b in regard to revision: that is to\nsay, B retains a large number of first recension errors which do not\nappear in the rest (sharing some, however, with \u039b), while at the same\ntime, in cases where a line has been rewritten B almost regularly\nhas the altered form, though with some exceptions in the first two\nbooks. On the other hand, though it often happens that \u039b is free from\noriginal errors which appear in B, yet in many places where B has\nthe revised form of text \u039b gives us the original, in agreement with\nthe earlier first recension type, while in others \u039b agrees with B in\ngiving the revised reading. Then again, there can be no doubt of the\nclose connexion between B and T, but the agreement between them is\nnot usually on those points in which B follows the first recension\nin error. It is as if they had been derived from the same archetype,\nbut T (or a manuscript from which T was copied) sprang from it at a\nlater stage than the original of B, when many of the errors noted in\nthe first recension had been corrected, while the text of the book\ngenerally was allowed to remain as it was[AI]. Finally, the text of Ad\napproaches very near to a fully revised and corrected type. It very\noccasionally reproduces the earlier first recension, as if by accident,\nbut seems never deliberately to give an \u2018unrevised\u2019 reading. It should\nbe observed that from a point towards the end of the fifth book (about\nv. 6280) AdBT is a group which is very frequently found in special\nagreement, whereas before that point we usually find BT (or BT\u039b) with\nAd on the other side.\nPassing now to the third recension, which has the preface and epilogue\nas in \u039b and S, but excludes the additional passages, we find it\nrepresented by eight manuscripts, with Fairfax 3 at their head. We\nhave already seen that this manuscript was originally one of the first\nrecension, and was altered by the author so as to substitute the new\nepilogue and the new preface. Besides these changes, fresh lines are in\nseveral places written over erasures, as i. 2713 f., iv. 1321 f., 1361\nf., &c., the marginal date is erased at Prol. 331, and additions have\nbeen made to the marginal notes. All these alterations, as well as the\npoints previously noted, in which F originally differed from the other\ncopies of the first recension, are reproduced in the other MSS. of the\nthird recension.\nOf these remaining MSS. one is directly copied from F, and another\nseems to be certainly derived from the same source, though perhaps\nnot immediately. In the case of H\u2083 (MS. Harl. 7184) the question of\norigin is not quite so simple. Its text generally seems to suggest\nultimate dependence on F, but it is very unequal as regards accuracy,\nand in one part it regularly follows the early first recension readings\nand seems to belong for the time to the ERCLB\u2082 group. In addition to\nthis it has a Latin marginal note at the beginning of the Prologue,\nwhich is wanting in F. The problem is perhaps to be solved by means\nof the Keswick MS. This is written in several hands, varying greatly\nin accuracy, and exactly in that place where H\u2083 seems to follow a\nfirst recension copy the Keswick MS. is defective, having lost several\nleaves. It also contains the marginal note referred to above, and on\nexamination we find that a whole series of corruptions are common to\nthe two MSS. There seems to be very little doubt that K is the source\nof H\u2083, the inequality of the latter MS. being to a great extent in\naccordance with the change of hands in K, and the variation of H\u2083 in\na portion of the third book to a different type of text being exactly\ncoincident with the gap left in K by loss of leaves, a loss which must\napparently have taken place in the first forty or fifty years of its\nexistence[AJ]. As to the text of K itself, in the parts which are most\ncarefully written it reproduces that of F with scrupulous exactness,\ngiving every detail of orthography and punctuation, and for the most\npart following it in such small errors as it has. It is impossible for\none who places these MSS. side by side, as I have been able to do,\nto avoid the conviction that in some parts at least the exemplar for\nK was the Fairfax MS. itself. On the other hand, the Latin marginal\nnote at the beginning was derived from some other copy, and setting\naside the many mistakes, which possibly are due to mere carelessness\non the part of some of the scribes, the Keswick MS. does undoubtedly\ncontain some readings which seem to be derived from a different source.\nIn form of text generally it corresponds exactly with F, reproducing\nall the additions and corrections made by erasure or otherwise, and\ncontaining the same Latin and French pieces in the same order at the\nend, so far at least as it is perfect. The Magdalen College MS. must\nbe derived ultimately from the same source as H\u2083, and it has the same\nlapse from the third recension to the first, coinciding with the gap\nin the Keswick book. On the other hand W, though in form of text it\ncorresponds with these and with F, is quite independent of the group\nabove mentioned, and probably also of the Fairfax MS. It is late\nand full of corruptions, but in several instances it assists in the\ncorrection of errors which appear in F, and it is apparently based on\na copy which retained some of the variants of the earlier text still\nuncorrected.\nAs for the remaining manuscript, which was formerly in the Phillipps\ncollection, but is now in the hands of a bookseller, I have had so\nlittle opportunity for examining it that I ought not to attempt a\nclassification.\nReviewing the whole body of authorities, we can recognize readily\nthat two are pre-eminent as witnesses for the author\u2019s final text,\nthat is to say, S and F, the Stafford and the Fairfax MSS. These\nare practically identical in orthography, and, except as regards\nthe characteristic differences, which sufficiently guarantee their\nindependence, exhibit essentially the same text, and one which bears\nthe strongest marks of authenticity. Both are contemporary with the\nauthor, and it is perhaps difficult to say which best represents his\nfinal judgement as to the form of his work.\nThe Stafford MS. seems to be the earlier in time, that is to say,\nit probably precedes the final conversion of the Fairfax copy. It\nwas evidently written for presentation to a member of the house of\nLancaster, perhaps to Henry himself before his accession to the throne.\nIt was doubtless for some such presentation copy that the preface was\nrewritten in 1392-3, with the dedication to Henry introduced into the\nEnglish text, while most of the other copies issued during Richard\u2019s\nreign probably retained their original form. If we suppose that the new\nforms of preface and epilogue were at first intended only for private\ncirculation, we can account for the very considerable preponderance of\nthe first recension in regard to the number of copies by which it is\nrepresented, and also allow sufficient time for the gradual development\nof the text, first into the type which we find in A or J, and finally\ninto that of F, as it originally stood, a process which can hardly\nbe satisfactorily understood if we suppose that from 1393 onwards\nthe Lancastrian dedication had its place in all copies put forth by\nthe author. It seems on the whole probable, for reasons to be stated\nafterwards, that the final conversion of F (that is as regards the\npreface) did not take place until after the deposition of Richard, and\nit is reasonable enough to suppose that copies were usually issued in\nthe original form, until after that event occurred.\nMANUSCRIPTS. The following account of the MSS. is given on my own\nauthority in every detail. I have been able to see them all, and I\nwish here to express my thanks to the possessors of them, and to the\nlibrarians who have them in their charge, for the readiness with which\nthey have given me the use of them. I am indebted especially to the\nCouncils of Trinity College and St. John\u2019s College, Cambridge, and to\nCorpus Christi, Wadham, Magdalen, and New College, Oxford, for allowing\ntheir MSS. to be sent to the Bodleian Library for my use, and to remain\nthere for considerable periods. Except in the case of one or two, to\nwhich my access was limited, I have examined every one carefully, so\nthat I am able to say (for example) to what extent, if at all, they are\nimperfect. They are arranged as far as possible in accordance with the\nclasses and groups to which they belong, as follows:\n1st Recension (_a_) AJMP\u2081ChN\u2082E\u2082 (_b_) H\u2081YXGOAd\u2082CathQ (_c_)\nECRLB\u2082SnDArHdAsh 2nd Recension (_a_) S\u0394 (_b_) AdTB\u039bP\u2082 3rd Recension\nFH\u2082NKH\u2083MagdWP\u2083 Hn\nFIRST RECENSION.\n(_a_) _Revised._\nA. BODLEY 902, Bodleian Library (formerly Arch. D. 33, not in\nBernard\u2019s Catalogue, 1697). Contains _Confessio Amantis_ followed by\n\u2018Explicit iste liber\u2019 (four lines), \u2018Quam cinxere freta,\u2019 and \u2018Quia\nvnusquisque.\u2019 Parchment, ff. 184, measuring 13\u215c \u00d7 9\u215b in., in\nquires of 8 with catchwords. Well written in double column of 46 lines\nin three different hands of early fifteenth cent., of which the first\nextends to the end of the second quire (ff. 2-16), the second from\nthence to the end of the tenth quire (ff. 17-80), and the third from\nf. 81 to the end. The columns nearly correspond with those of the\nFairfax MS. up to f. 81, after which point some attempt is made to\nsave space by writing the Latin verses in the margin. Latin summaries\nin the margin, except very occasionally, as on ff. 10 and 11 v^o.\nFloreated half border in fairly good style at the beginning of each\nbook except the fifth, and one miniature on f. 8, of the Confession,\nremarkable for the fact that the figure of the Lover is evidently\nintended as a portrait of the author, being that of an old man and\nwith some resemblance in features to the effigy on Gower\u2019s tomb. The\nConfessor has a red stole, which with his right hand he is laying on\nthe penitent\u2019s head, much as in the miniatures which we have in C and\nL. The note for the miniaturist still stands in the margin, \u2018Hic fiat\nconfessor sedens _et_ confes_sus_ cora_m_ se genuflectendo.\u2019\nThe first leaf of the book is lost, and has been supplied in the\nsixteenth cent. from Berthelette\u2019s second edition. It should be noted\nthat this is not the form of commencement which belongs properly to\nthe MS., being that of the third recension, taken by Berthelette from\nCaxton. The first line of f. 2 is Prol. 144.\nAs to former possessors, we find written on the last leaf \u2018Anniballis\nAdmiralis dominicalis,\u2019 on f. 80 \u2018Be me Anne Russell\u2019 (?), and on f.\n115 \u2018Elyzebeth Gardnar my troust ys in god,\u2019 all apparently sixteenth\ncent. The first name is evidently that of Claude d\u2019Annebaut (also\ncalled d\u2019Hannybal), who was Admiral of France, and died in 1552. He\nwas in England about the year 1547. The book came to the Bodleian from\nGilbert Dolben, Esq., of Finedon, in Northamptonshire, in the year\n1697, and not being in the Catalogue of 1697, it has to some extent\nescaped notice.\n    The text is a very good one of the revised type. It should be\n    noted, however, that while in the earlier books AJM &c. stand\n    very frequently together on the side of F as against the rest\n    of the first recension, in the later, and especially in the\n    seventh and eighth, AM &c. have an increasing tendency to stand\n    with the first recension generally, leaving J alone in support\n    of the corrected text. In the earlier books A sometimes stands\n    alone in this manner, as i. 1960, ii. 961, 1356.\n    The orthography (especially that of the second hand) is nearly\n    that of F. As regards final _e_, the tendency is rather to\n    insert wrongly than to omit. Punctuation agrees generally with\n    that of F.\nJ. ST. JOHN\u2019S COLL., CAMB. B 12. Contains the same as A. Parchment, ff.\n214, 12 \u00d7 9\u00bd in., in quires of 8 with catchwords: double column of\n39 lines, written in a very neat hand of the first quarter of fifteenth\ncentury. Latin summaries usually omitted, but most of them inserted up\nto f. 5 (Prol. 606), and a few here and there in the fifth and seventh\nbooks.\nThe first page has a complete border, but there are no other\ndecorations except red and blue capitals. Old wooden binding.\nThe seventh leaf of quire 12 (v. 57-213) and the first of quire 14 (v.\n1615-1770) are cut out, and a passage of 184 lines is omitted in the\nfirst book (i. 631-814) without loss of leaf, which shows that the\nmanuscript from which it was copied, and which here must have lost a\nleaf, had the normal number of 46 lines to the column.\nVarious names, as Thomas Browne, Nicolas Helifax, J. Baynorde, are\nwritten in the book, and also \u2018John Nicholas oweth this book,\u2019 with\nthe date 1576. At the beginning we find \u2018Tho. C. S.\u2019, which stands for\n\u2018Thomas Comes Southampton.\u2019 The book was in fact bought with others by\nThomas Wriothesley, Earl of Southampton, from William Crashaw, Fellow\nof St. John\u2019s College, and presented by him to the College Library in\nthe year 1635.\n    This MS. gives a text which is nearer to the type of F than\n    that of any other first recension copy. In the later books\n    especially it seems often to stand alone of its class in\n    2670 ff., and it is noteworthy that this is the only first\n    recension copy which supplies the accidental omission of \u2018eorum\n    disciplina--materia\u2019 in the author\u2019s Latin account of the\n    _Conf. Amantis_ at the end. As regards individual correctness\n    it is rather unequal. In some places it has many mistakes, as\n    vi. 1509 ff., while in others it is very correct. The spelling\n    is in most points like that of F, and it is usually good as\n    regards terminations; but the scribe has some peculiarities of\n    his own, which he introduces more or less freely, as \u2018ho\u2019 for\n    \u2018who,\u2019 \u2018heo\u2019 for \u2018sche\u2019 (pretty regularly), \u2018heor\u2019 for \u2018her,\u2019\n    \u2018whech\u2019 for \u2018which.\u2019 It must also be an individual fancy which\n    leads him regularly to substitute \u2018som tyme\u2019 for \u2018whilom\u2019\n    wherever it occurs. Punctuation usually agrees with that of F.\nM. CAMB. UNIV. Mm. 2.21 (Bern. Cat. ii. 9648). Contains _Conf. Amantis_\nonly, without \u2018Explicit,\u2019 &c. (the last leaf being lost). Parchment,\nff. 183, 14 \u00d7 9\u00bd in. Quires of eight with catchwords and signatures:\ndouble columns of 46 lines: Latin summaries usually in margin, but\noccasionally in the text, as in A. Several hands, as follows, (1) ff.\nanother, different from all the above, adds sometimes a marginal note\nwhich has been dropped, as on ff. 4, 32 v^o, 65, 72 v^o. The first\nhand, in which more than two-thirds of the book is written, is fairly\nneat: the third much rougher than the rest, and also more inaccurate.\nFloreated half border in fairly good style at the beginning of each\nbook, except the third, fifth, and seventh, and two rather rudely\npainted miniatures, viz. f. 4 v^o, Nebuchadnezzar\u2019s dream (the king in\nbed, crowned), and f. 8, the Confession, a curious little picture in\nthe margin. The priest is laying his stole on the head of the penitent,\nwhose features are evidently meant for a portrait. It is quite\ndifferent however from that which we have in A. Below this picture we\nfind the note, \u2018Hic fiat Garn_imentum_.\u2019\nThe last leaf is lost, containing no doubt the \u2018Explicit,\u2019 \u2018Quam\ncinxere,\u2019 and \u2018Quia vnusquisque,\u2019 as in A.\nThe names Stanhope and Yelverton are written on f. 39 (sixteenth\ncent.), and \u2018Margareta Straunge\u2019 on the first leaf (seventeenth cent.).\nLater the book belonged to Bishop Moore of Norwich (No. 462 in his\nlibrary), and it passed with the rest of his books to the University of\nCambridge in 1715, as a gift from the king.\n    M is very closely connected with A, as is shown by very many\n    instances of special agreement, and some considerations suggest\n    that it may be actually derived from it, as for example the\n    writing of the Latin verses in the margin after f. 80, which\n    in A seems to be connected with a change of hand, whereas in\n    M it begins at the same point without any such reason. On\n    the other hand M has a good many readings which are clearly\n    independent, either correcting mistakes and omissions in A, as\n    951, iii. 2529, vi. 620, or giving an early reading where A has\n    1939, v. 3914, 5524, &c. In correctness of text and of spelling\n    M is much inferior to A, especially as regards final _e_: for\n    example, on f. 53 v^o,\n  Came neu_er_ \u021dit to mannes ere        Cam A\n  Tiding | ne to mannes si\u021dt            Tidinge ... sihte A\n  Merueil whiche so sore aflihte        Merueile which A\n  Aman_n_es herte as it \u00fee dede         \u00feo A\n  To hym whoche in \u00fee same stede        him which A\nP\u2081, formerly PHILLIPPS 2298, bought in June, 1899, by Mr. B. Quaritch,\nwho kindly allowed me to see it. Parchment, leaf measuring about 9 \u00d7\n6\u00bd in., double column of 39 lines, in a fairly neat running hand,\nwith many contractions because of the small size of the leaf. Latin\nsummaries omitted. No decoration. Text agrees with AJM group, so far as\nI have examined it.\nCh. CHETHAM\u2019S LIBR., MANCHESTER, A. 6. 11 (Bern. Cat. ii. 7151).\nContains _Conf. Amantis_ with \u2018Explicit\u2019 (4 lines) and \u2018Quam cinxere.\u2019\nParchment, ff. 126, about 15\u00bc \u00d7 10\u00be in., quires usually of 12 or\n14 leaves. Rather irregularly written in double column of 47-61 lines,\nlate fifteenth century. No ornament. Marginal Latin almost entirely\nomitted, but some English notes by way of summary occasionally in\nmargin, perhaps by later hand.\nThe first leaf is lost, the MS. beginning Prol. 193, and also two\nleaves in the second quire (i. 1092-1491) and one in the tenth\n(viii. 2111-2343); but besides these imperfections there are many\nomissions, apparently because the copyist got tired of his work, e.g.\na good deal of omission and confusion in v. 6101-7082. At the end in a\nscroll is written \u2018Notehurste,\u2019 which indicates probably that the book\nwas copied for one of the Chethams of Nuthurst, perhaps Thomas Chetham,\nwho died 1504. The word \u2018Notehurst\u2019 also occurs at the end of the\nGlasgow MS. of the \u2018Destruction of Troy,\u2019 which has in another place\nthe names of John and Thomas Chetham of \u2018Notehurst\u2019 as the owners of it.\n    In text it belongs to the AJM group, and sometimes, as iv. 208,\n    stands alone with J. There are many corruptions, however, and\n    the spelling is late and bad.\nN\u2082. NEW COLLEGE, OXFORD, 326. Contains _Conf. Amantis_ only (no\n\u2018Explicit\u2019). Parchment, ff. 207 + 4 blanks, about 13\u00be \u00d7 9\u00bd\nin., in quires of 8 with catchwords; neatly written in double column\nof 40 lines (or 39). No Latin summaries or verses. The handwriting\nchanges after f. 62 (at iii. 2164) and becomes rather larger and more\nornamental.\nTwo leaves lost after f. 35, containing ii. 1066-1377, and some of the\nleaves of the MS. from which it was copied had been displaced, so that\nand after these 3233 ff. (two leaves displaced in the original). Lines\nomitted sometimes with blanks left, as i. 1044, 2527.\nFrom the coats of arms which it contains the book would seem to have\nbeen written for Thomas Mompesson of Bathampton, sheriff of Wilts in\n1478 (K. Meyer, _John Gower\u2019s Beziehungen_, &c.). It was given to John\nMompesson by Sir Giles Mompesson in 1650, and to New College by Thomas\nMompesson, Fellow, in 1705.\n    The text is a combination of two types. It has the Lancaster\n    dedication at the beginning, but the conclusion which belongs\n    to the first recension. On examination it proves that the\n    scribe who wrote the first eight quires followed a manuscript\n    not of the F, but of the S\u0394 class (agreeing for example with\n    differing from F in regard to i. 2267 ff., 2343 ff., &c.),\n    while the copyist of the remainder followed one of the revised\n    first recension. The spelling is poor.\nE\u2082. BIBL. EGERTON 913, Brit. Museum. A fragment, containing _Conf.\nAmantis_ from the beginning to i. 1701. Paper, ff. 47, 11\u00bd \u00d7 8 in.,\nin quires of 16 with catchwords: single column, 30-37 lines on page:\nLatin summaries in margin. Three hands, (1) f. 1-26, 31-36; (2) 27-30;\nOn f. 26 v^o. there is an omission of i. 387-570 (one leaf of 184 lines\nlost in the copy). This is supplied by the insertion of four leaves\nafter f. 26, containing i. 375-580.\n    The text belongs to the revised group, as shown by Prol. 6, 7,\n(_b_) _Intermediate._\nH\u2081. HARLEIAN 3490, Brit. Museum. Contains, ff. 1-6 St Edmund\u2019s\n_Speculum Religiosorum_, ff. 8-215 _Confessio Amantis_, left unfinished\non f. 215 v^o. Parchment, 215 leaves, 14\u00bd \u00d7 10 in., in quires of\n8 with catchwords: double column of 34-51 lines, small neat hand of\nmiddle fifteenth cent., with some corrections, perhaps in the same\nhand. Latin summaries in the text, underlined with red. Blank leaf cut\nout after f. 6, and f. 7 left blank, so that Gower begins on the first\nleaf of the second quire. The text is left unfinished at viii. 3062*,\npart of the last page remaining blank.\nFloreated pages at the beginning of the books and also at f. 11, with\nvarious coats of arms painted.\n    The text given by this MS. is of an intermediate type.\n    Occasionally throughout it is found in agreement with AJM &c.\n    1768 ff., 1934, &c., and in a large portion of the fifth book\n    it passes over definitely in company with XG &c. to the revised\n    class, but it does not contain the distinctive readings of XG.\n    Sometimes it stands alone of the first recension in company\n    with F &c., as iv. 2414, vii. 1749, viii. 2098, and especially\n    in regard to the three passages, i. 2267 ff., 2343 ff., 2369\n    ff. In individual correctness of text and spelling the MS. does\n    not rank high, and it is especially bad as regards insertion\n    and omission of final _e_, as \u2018Wherof him ouht welle to drede,\u2019\n    \u2018Ayenste the poyntes of the beleue,\u2019 \u2018Of whome that he taketh\n    eny hede.\u2019 It has _th_ regularly for \u00fe and _y_ for \u021d.\nY. In the possession of the MARQUESS OF BUTE, by whose kindness I have\nbeen allowed to examine it. Contains _Confessio Amantis_, imperfect at\nbeginning and end. Parchment, 15\u00bd \u00d7 10\u00be in., in quires of 8 with\ncatchwords on scrolls. Very well written in double column of 50 lines,\nearly fifteenth cent. Latin summaries in text (red). Floreated page\nfinely illuminated at the beginning of each book, with good painting\nof large initials, some with figures of animals, in a style that looks\nearlier than the fifteenth cent. Spaces left on f. 2, apparently for\ntwo miniatures, before and after the Latin lines following i. 202.\nBegins in the last Latin summary of the Prologue, \u2018Arion nuper\ncitharista,\u2019 followed by Prol. 1053, \u2018Bot wolde god,\u2019 &c., having lost\nsix leaves. Again, after iv. 819 nine leaves are lost, up to iv. 2490,\nand one leaf also which contained vi. 2367-vii. 88: the book ends with\nviii. 2799, two or three leaves being lost here. The book belonged to\nthe first Marquess of Bute, who had his library at Luton. At present it\nis at St. John\u2019s Lodge, Regent\u2019s Park.\n    This is a good manuscript, carefully written and finely\n    decorated. There are very few contractions, and in particular\n    the termination _-oun_ is generally written in full, as\n    \u2018confessioun,\u2019 i. 202, \u2018resoun,\u2019 iii. 1111, \u2018devocioun,\u2019\n    \u2018contemplacioun,\u2019 v. 7125 f. &c., and _th_ is written regularly\n    for \u00fe. As regards individual accuracy and spelling it is very\n    fair, but the scribe adds _-e_ very freely at the end of words.\n    The type of text represented is evidently intermediate to some\n    extent, but I have not been able to examine it sufficiently to\n    determine its exact character. It supports the revised group\n    in a certain number of passages, e.g. i. 264, 630, 3374, 3396,\n    3416, ii. 31, 1328, 1758, &c., sometimes in company with H\u2081\n    and sometimes not. In particular we may note the passage i.\n    3374 ff., where in some lines it is revised as above mentioned,\n    and in others, as 3381, 3414, 3443, it keeps the earlier text.\n    Occasionally Y seems to have a tendency to group itself with B,\n    as i. 208, 604, and in other places we find YE or YEC forming a\n    group in agreement with B, as i. 161, iii. 633, v. 1946, 3879.\nX. SOCIETY OF ANTIQUARIES, 134. Contains, ff. 1-30 Lydgate\u2019s _Life\nof the Virgin_ (imperfect at beginning), f. 1 begins in cap. xiii.\n\u2018Therefore quod pees,\u2019 ff. 30-249 _Confessio Amantis_ with \u2018Explicit\u2019\n(six lines), \u2018Quam cinxere,\u2019 and \u2018Quia vnusquisque,\u2019 ff. 250-283,\nHoccleve\u2019s _Regement of Princes_, with \u2018Explicit Thomas Occlef,\u2019\nff. 283 v^o, metrical version of Boethius [by John Walton of Osney]\nwith leaves lost at the end, ends \u2018Amonges hem \u00fe_at_ dwelle_n_ ny\u021de\npresent.\u2019 Parchment, ff. 297, about 15 \u00d7 11 in., in quires of 8\nwithout catchwords, in a good and regular hand. The _Conf. Amantis_\nis in double column of 41 lines. Latin summaries in text (red).\nOrnamental borders at the beginning of books and space for miniature of\nNebuchadnezzar\u2019s Dream on f. 34 v^o. One leaf lost between ff. 134 and\nThe book belonged formerly to the Rev. Charles Lyttelton, LL.D., who\nnotes that it came originally from the Abbey of Hales Owen.\nI owe thanks to the librarian of the Society of Antiquaries for\ncourteously giving me access to the manuscript.\n    The text is of the intermediate type, passing over in a part of\n    the fifth book with H\u2081 &c. to the revised group, but not giving\n    the revised readings much support on other occasions. It forms\n    however a distinct sub-group with GOAd\u2082, these manuscripts\n    having readings apparently peculiar to themselves in several\n    passages, e.g. v. 3688 and after v. 6848.\n    The spelling is not very good, and in particular final _e_\n    is thrown in very freely without justification: there are\n    also many _-is_, _-id_, _-ir_ terminations, as \u2018servantis,\u2019\n    \u2018goodis,\u2019 \u2018nedis,\u2019 \u2018ellis,\u2019 \u2018crokid,\u2019 \u2018clepid,\u2019 \u2018vsid,\u2019\n    \u2018chambir,\u2019 \u2018aftir,\u2019 and \u021d usually for _gh_ (_h_), as \u2018hy\u021de,\u2019\n    \u2018ny\u021de,\u2019 \u2018ou\u021dt,\u2019 \u2018law\u021de,\u2019 \u2018sley\u021dtis,\u2019 &c. The text however is\n    a fair one, and the use of it by Halliwell in his Dictionary\n    preserved him from some of the errors of the printed editions.\n    The scribe was apt to drop lines occasionally and insert them\n    at the bottom of the column, and some, as iii. 2343, are\n    dropped without being supplied.\nG. GLASGOW, HUNTERIAN MUSEUM, S. i. 7. Contains _Confessio Amantis_,\nimperfect at the end. Parchment, ff. 181 (numbered 179 by doubling\n94 and 106) with two blanks at the beginning, 16\u00bd \u00d7 10\u00be in.,\nin quires of 8 with catchwords: well and regularly written in double\ncolumn of 46 lines, early fifteenth century. Latin summaries in the\ntext (red). Floreated page at the beginning of each book, so far as\nthey remain, and illuminated capitals. Many catchwords lost by cutting\nof the margin: it must once have been a very large book.\nThe manuscript has lost about sixteen leaves at the end, and eight\naltogether in various other places. In every case except one, however,\nthe place of the lost leaf is supplied by a new leaf inserted, one of\nwhich has the missing portion of the text copied out from an early\nedition, while the rest are blank. The leaves lost are mostly such as\nwould probably have had miniatures or illuminations, including the\nbeginning of the first, second, sixth, seventh, and eighth books. The\nlosses are as follows: f. 4 (containing Prol. 504-657, probably with a\nminiature), text supplied by later hand, f. 7 (Prol. 984-i. 30), f. 9\n(i. 199-336, probably with a miniature), f. 28 (i. 3402-ii. 108), f.\nand all after f. 179 (181), that is from viii. 783 to the end.\nA former owner (seventeenth cent.) says, \u2018This Book, as I was told by\nthe Gent: who presented it to me, did originally belong to the Abbey of\nBury in Suffolk.\u2019 If so, the _Confessio Amantis_ was probably read in\nthis copy by Lydgate.\nI am under great obligations to Dr. Young, Librarian of the Hunterian\nMuseum, for the trouble he has taken to give me access to this\nexcellent manuscript.\n    The Glasgow MS. is especially related to X (iv. 2773, v. 1486,\n    belongs more generally to the group H\u2081X &c., which passes over\n    to the revised class almost completely in a considerable part\n    of the fifth book. The text, however, is on the whole much\n    better than that of X, being both individually more correct and\n    more frequently found on the side of the corrected readings,\n    1574, it stands alone of the first recension, while in others,\n    only by J. On the other hand in some passages, as v. 5802,\n    6019, 6257, vii. 1172 _marg._ &c., G has an earlier reading and\n    X the later, while there is also a whole series of passages\n    where G, sometimes in company with X, seems to show a special\n    connexion of some kind with B (BT), as ii. 1925, iii. 733, iv.\n    The book is carefully written, and corrected in the same hand,\n    pretty good, and in particular it is a contrast to X in the\n    matter of final _e_. This is seldom wrongly inserted, and when\n    it is omitted it is usually in places where the metre is not\n    affected by it. Punctuation often in the course of the line,\n    but not at the end.\nO. STOWE 950, Brit. Museum. _Confessio Amantis_, imperfect at beginning\nand end. Parchment, ff. 175 (177 by numbering leaves of another book\npasted to binding), 14\u00bc \u00d7 10 in., in eights with catchwords and\nsignatures, double column of 44-46 lines; written in a small, neat\nhand. Latin summaries in text (red). No decorated pages.\nHas lost seven leaves of the first quire, to i. 165 (incl.), and also\nleast four leaves at the end (after viii. 2549).\nFormerly belonged to Lord Ashburnham.\n    In text this belongs to the XG group, agreeing with them, for\n    example, at v. 3688, 6848, and in general with H\u2081XG, where they\n    go together (so far as I have examined the book), e.g. in the\n    Latin verses after v. 2858 (\u2018Vltra testes falsos,\u2019 \u2018penitus\u2019)\n     The handwriting is somewhat like that of H\u2081: the spelling\n    sometimes fairly good, but unequal; bad especially at the\n    beginning. The metre generally good.\nAd\u2082. ADDITIONAL 22139, Brit. Museum. _Confessio Amantis_, imperfect,\nwith the author\u2019s account of his books, \u2018Quia vnusquisque,\u2019 at the end,\nfollowed by Chaucer\u2019s poems, \u2018To you my purse,\u2019 \u2018The firste stok,\u2019\n\u2018Some time this worlde,\u2019 \u2018Fle fro the pres.\u2019 Parchment, ff. 138, 13\u00be\n\u00d7 10\u00bc in., in quires of 8 with catchwords: regularly and closely\nwritten in double column of 53 lines by two hands, the first (ff.\n1-71) somewhat pointed, the second rounder and smaller. Date 1432 on\na shield, f. 1. Latin summaries in text (red). Illuminated borders\nat beginning of books (except the eighth) and many gilt capitals: a\nminiature cut out on f. 4 (before Prol. 595).\nThe first leaves are much damaged, f. 1 having only two lines left (f.\nhas a miniature cut out, with Prol. 716-726 on the other side, f. 6 has\nlost Prol. 979-1061. After f. 7 there is a loss of seventeen leaves (i.\n199-ii. 56), after f. 31 (originally 48) two quires (sixteen leaves)\nare lost and f. 32 is damaged (iii. 1150-iv. 1517), after f. 81 one\nBought by Brit. Museum from Thos. Kerslake of Bristol, 1857.\n    The text is closely connected with that of X, but not copied\n    from that manuscript itself (see ii. 1711, vii. 92, viii.\n    2650). There are corrections here and there in a somewhat later\n    of which are cases of lines supplied, which had been dropped.\n    In v. 3688 the ordinary reading has been substituted doubtless\n    for that of X, and in some cases the alterations are wrong, as\n    vii. 2639, viii. 51. The manuscript has a good many individual\n    errors and the spelling is rather poor.\nCath. ST. CATHARINE\u2019S COLL., CAMB. _Confessio Amantis_ with \u2018Explicit\u2019\n(six lines), \u2018Quam cinxere\u2019 and \u2018Quia vnusquisque.\u2019 Parchment, ff.\n188, 17\u00be \u00d7 12\u00bc in., in quires of 8 with catchwords: well\nwritten in double column of 47 lines, afterwards 40, before the\nmiddle of fifteenth cent. Latin summaries in text (red). Floreated\nwhole border at the beginning of each book: miniature on f. 4 v^o of\nNebuchadnezzar\u2019s Dream, and f. 8 v^o the Confession (Priest on stool to\nleft of picture, laying hand but not stole on penitent\u2019s head), fairly\nwell painted.\nLeaves are missing which contained i. 3089-3276, ii. 3331-3518, v.\nand the last leaf containing \u2018Explicit,\u2019 &c., is placed now at the\nbeginning of the volume. There is a confusion of the text in the third\nbook, iii. 236-329 being repeated after 678 and 679-766 left out, also\na considerable omission in the fourth (iv. 2033-3148) without loss of\nleaves in this MS. (The statement in the MS. that seven leaves are here\nlost is a mistake.) In the passage vii. 1486-2678 several leaves have\nbeen disarranged in the quire.\nGiven to the College in 1740 by Wm. Bohun of Beccles (Suffolk), to\nwhose great-grandfather, Baxter Bohun, it was given in 1652 by his\n\u2018grandmother Lany.\u2019\n    The text is of a rather irregular type, but often agrees with\n    the XGO group. It has many mistakes and the spelling is poor.\nQ. Belonged to the late Mr. B. Quaritch, who kindly allowed me to\nexamine it slightly. Parchment, leaves measuring about 14 \u00d7 8\u00be in.,\nin double column of 49 lines, well written, early fifteenth cent. Ends\nwith the account of the author\u2019s books, \u2018Quia vnusquisque.\u2019 Floreated\npages at the beginning of books and a good miniature of the Confession\non f. 3, of a rather unusual type--the priest seated to the left of the\npicture and the penitent at a little distance. Latin summaries in text\n(red). Begins with Prol. 342, having lost two leaves here, and has lost\nalso Prol. 529-688, Prol. 842-i. 85, and perhaps more.\nThe book formerly belonged to a Marquess of Hastings.\n    This is a good manuscript, and the spelling is fairly correct.\n    I place it provisionally here, because its readings seem to\n    show a tendency towards the XG group.\n(_c_) _Unrevised._\nE. EGERTON 1991, Brit. Museum. _Confessio Amantis_ with \u2018Explicit\u2019\n(six lines), \u2018Quam cinxere,\u2019 and \u2018Quia vnusquisque,\u2019 after which \u2018Deo\nGracias. And \u00feanne ho no more.\u2019 Parchment, ff. 214, 15\u00bc \u00d7 10 in.,\nin quires of 8 with catchwords: regularly written in a very good\nlarge hand in double column of 42 lines, early fifteenth cent. Latin\nsummaries in text (red). Floreated pages at beginning of books, and a\nfinely painted miniature of the Confession on f. 7 v^o.\nTwo leaves lost, originally ff. 1 and 3, containing Prol. 1-134 and\n454-594. The book has also suffered from damp, and parts of the first\nand last leaves are so discoloured as to be illegible.\nA seventeenth cent. note on f. 1 v^o tells us that the book was given\non April 5, 1609, \u2018at Skarborough Castle\u2019 to the lady Eliz. Dymoke by\nher aunt the lady Catherine Burghe, daughter of Lord Clynton, who was\nafterwards earl of Lincoln and Lord High Admiral, to whom it came by\nher mother, the lady Eliz. Talboys. On f. 2 we find the register of\nthe birth of Master Harry Clinton, son and heir of Lord Clinton, born\nat Canbery, June 6, 1542. The name Willoughby occurs also in the book\n(sixteenth cent.), and on a flyleaf inserted at the beginning we find\n\u2018John Brograve, 1682,\u2019 with Latin lines in the form of an acrostic\nabout his family, signed \u2018Thomas Tragiscus, Bohemus.\u2019 Bought by the\nBrit. Mus. August 6, 1865, at Lord Charlemont\u2019s sale.\n    The text of this fine MS. belongs clearly to the unrevised\n    group. At the same time its original must have had some\n    corrections, and some also appear on the face of this MS. It\n    stands alone of the first recension in agreement with S, F in\n    a few passages, as v. 5438, vi. 1954, vii. 4318 _marg._, and\n    has also some connexion with B (BT\u039b), standing in this matter\n    The scribe seems to have had a good ear for metre, and seldom\n    goes wrong in any point of spelling which affects the verse,\n    though apt to omit final _e_ in case of elision. Sometimes,\n    however, he drops words, as \u2018swerd,\u2019 i. 433, \u2018so,\u2019 v. 122,\n    \u2018chaste,\u2019 v. 6277. On the whole the text of E is probably the\n    best of its class.\nC. CORPUS CHRISTI COLL., OXF. 67 (Bern. Cat. i. 2. 1534). _Confessio\nAmantis_ with \u2018Explicit\u2019 (four lines), \u2018Quam cinxere,\u2019 and \u2018Quia\nvnusquisque,\u2019 after which \u2018Deo Gracias.\u2019 Parchment, large folio, ff.\n209, of which three blank, in quires of 8 with catchwords: written in\ndouble column in a good hand of first quarter fifteenth cent. Latin\nsummaries in text (red). Pages with complete borders at beginning\nof books (except Lib. i), and two very fair miniatures, f. 4 v^o\nNebuchadnezzar\u2019s Image, f. 9 v^o the Confession (priest laying stole on\nyouthful penitent\u2019s head). The book has lost four leaves, the second of\nthe first quire (Prol. 144-301), the last of the 22nd and first of the\n23rd (vii. 3137-3416), and the first of the 26th (viii. 1569-1727).\nWe find on the last leaf in a hand perhaps as early as the fifteenth\ncent. \u2018Liber partinet Thomam Crispe Ciuem et Mercerium Londiniarum,\u2019\nand on the flyleaf at the beginning a device containing the same name,\nand also A. Crispe, F. Crispe, W. Rawson, Anne Rawson. \u2018Augusten Crispe\nme Iure tenet\u2019 is written on the first leaf of the text, and also\n\u2018Liber Willelmi Rawson A^o. Dni 1580.\u2019 Finally, \u2018Liber C. C. C. Oxon.\n1676.\u2019 The device referred to above appears also in the decoration of\nthe book both at the beginning and the end, but the manuscript must\nhave been written much earlier than the time of Thomas Crispe.\n    This is a good copy of the unrevised group, having some\n    connexion, as we have seen above, with E, but less good\n    in spelling, especially as regards final _e_. For special\n    connexion with B, see i. 2234, iv. 359, &c. CL go specially\n    together apparently in some places, as Prol. 937 f., i.\n    94, 161, 165, 433, 916, but not throughout. There are some\n    corrections by erasure of final e, and a line supplied by a\n    different hand, vi. 1028. No punctuation.\nR. REG. 18. C. xxii, Brit. Museum. _Confessio Amantis_ with \u2018Explicit\u2019\n(six lines), \u2018Quam cinxere\u2019 and \u2018Quia vnusquisque.\u2019 Parchment, ff.\n206, 14\u00bc \u00d7 3\u00be in., in eights with catchwords: double column of\n44 lines, well written, first quarter fifteenth cent. Latin in text\n(red). Floreated border of first page with miniature of the Confession\nin the initial O; also a miniature on f. 4 v^o of the Image of\nNebuchadnezzar\u2019s dream (hill with stone to left of picture), and half\nborders at beginning of books, except Lib. i.\nTwo blanks cut away at the end, from one of which is set off \u2018This\nboke appertayneth vnto the Right Honorable the Ladie Margaret Strange\u2019\n(presumably the same whose name appears in M). The binding has \u2018Lady\nMary Strainge.\u2019\n    A very fair MS. of its class and almost absolutely typical, but\n    gives distinctively revised readings in a few passages, as ii.\n    some of the Latin summaries. The words \u2018pope\u2019 and \u2018papacie\u2019\n    are regularly erased, see especially f. 47. Spelling and metre\n    fairly good: no punctuation.\nL. LAUD 609, Bodleian Library (Bern. Cat. 754). _Confessio Amantis_\nwith \u2018Explicit\u2019 (four lines), \u2018Quam cinxere\u2019 and \u2018Quia vnusquisque.\u2019\nParchment, ff. 170, 16 \u00d7 10\u00be in., in quires of 8 with catchwords:\ndouble column, first of 40 lines, then about 44, and after f. 16 of 51:\nwell written, first quarter fifteenth cent. Latin in the text (red).\nFloreated border of first page and half borders at the beginning of\nbooks, well executed. Two miniatures, on f. 5 v^o the Image of the\ndream, and on f. 10 the Confession, both much like those in C and B\u2082,\nbut damaged.\nAfter f. 109 one leaf is lost (v. 5550-5739), one after f. 111 (v.\nThe names Symon and Thomas Elrington (sixteenth cent.) occur in the\nbook, ff. 89, 170, and \u2018Liber Guilielmi Laud Archiepiscopi Cantuar. et\nCancellarii Vniuersitatis Oxon. 1633\u2019 on f. 1.\n    In correctness of text and spelling the text is decidedly\n    inferior to the foregoing MSS. We may note apparently good\n    readings in the following passages, Prol. 159, i. 3023, v.\nB\u2082. BODLEY 693, Bodleian Library (Bern. Cat. 2875). _Confessio Amantis_\nwith \u2018Explicit\u2019 (six lines), \u2018Quam cinxere\u2019 and \u2018Quia vnusquisque.\u2019\nParchment (gilt edged), ff. 196, 15 \u00d7 10 in., in eights with\ncatchwords. Well written, first quarter fifteenth cent., in double\ncolumn of 46 lines. Latin in text (red). Floreated border of first\npage and half borders at beginning of books (also on f. 8 v^o), well\nexecuted: two small miniatures, f. 4 v^o the Image of the dream, f. 8\nv^o (within an initial T) the Confession, like those in C and L, but\nsmaller.\nAt the end we have \u2018ffrauncois Halle A^o MV^cVI\u2019 (i.e. 1506), \u2018Garde\nle ffine.\u2019 In the initial on f. 1 a coat of arms is painted surrounded\nby the Garter and its motto. The arms are those of Charles Brandon duke\nof Suffolk (Brandon with quartering of Bruyn and Rokeley, see Doyle,\n_Official Baronage_, iii. 443), and on the same page is painted the\nBrandon crest (lion\u2019s head erased, crowned per pale gules and arg.,\nlangued az.). These must have been painted in later than the date of\nthe MS. The binding is deeply stamped with the arms of Great Britain\nand Ireland in colours, and the letters I. R., showing that the book\nbelonged to James I. It was presented to the Bodleian by Dr. John King,\nwho was Dean of Ch. Ch. 1605-1611. We must suppose that James gave it\nto Dr. King.\n    The fineness of the vellum and the general style of the book\n    seems to indicate that it was written for some distinguished\n    person. The text is very typical of its class. In correctness\n    and spelling it is less good than L, oftener dropping final _e_\n    and having less regard for the metre.\nSn. ARCH. SELD. B. II, Bodleian Library (Bern. Cat. 3357). _Confessio\nAmantis_ with \u2018Explicit\u2019 (four lines), \u2018Quam cinxere\u2019 and \u2018Quia\nvnusquisque.\u2019 Paper (with some leaves of parchment), ff. 169, 14\u00bd\n\u00d7 10\u00be in. Quires with varying number of leaves, usually 12 or 16,\nsignatures and catchwords. (No written leaves lost, but blanks cut away\nin quires nine and ten.) Written in double column of 44-65 lines (no\nruling), in a small hand, middle fifteenth cent. Latin in text. Red and\nblue initials, but no other decoration.\nThe book has the name \u2018Edwarde Smythe\u2019 (sixteenth cent.) as the owner.\nIt came into the Bodleian among John Selden\u2019s books.\n    The text is a poor one with a good many corruptions, from the\n    first line of the Prologue (\u2018To hem\u2019 for \u2018Of hem\u2019) onwards,\n    many of them absurd, as \u2018who thoghte\u2019 for \u2018we the while\u2019 (v.\n    6752), \u2018homicides\u2019 for \u2018houndes\u2019 (vii. 5256), and some arising\n    from confusion between _\u00fe_, _\u021d_, and _y_. Thus the scribe (who\n    usually has _th_ for _\u00fe_ and _y_ for _\u021d_) is capable of writing\n    \u2018a\u00feen\u2019 or \u2018athen\u2019 for \u2018a\u021dein,\u2019 \u2018yer of\u2019 for \u2018\u00feer of,\u2019 \u2018yeff\u2019\n    for \u2018\u00feef,\u2019 \u2018bi\u00feete\u2019 for \u2018bi\u021dete.\u2019 There are many mistakes in\n    the coloured initials, e.g. ii. 2501, iii. 2033, 2439. Some\n    northern forms, as \u2018gude,\u2019 iii. 1073, \u2018Qwhat,\u2019 iii. 2439. Note\n    agreement with B in some places, as i. 365, 1479, iii. 1222, v.\nD. CAMB. UNIV. Dd. viii. 19 (Bern. Cat. ii. 9653). _Confessio Amantis_\n(imperfect). Parchment, ff. 127, quires of 8 with catchwords: double\ncolumn of 48 (sometimes 50) lines, regularly written in a hand using\nvery thick strokes. Latin in text (red). Spaces left for miniatures, f.\n4 v^o, f. 8 v^o (the latter marked \u2018hic Imago\u2019), and perhaps also f.\n1. Many spaces left for illuminated capitals.\nAfter f. 83 follows a quire of six with 5 v^o blank (after end of Lib.\niv.) and 6 lost: then a quire of eight with 5 and 6 (also part of 4)\nblank, and 7, 8 lost: then, f. 94, \u2018Incipit liber Sextus.\u2019 So that\nof Lib. v. we have only about four leaves (v. 1444-2149). The leaves\nnumbered 16, 17, 15 should stand last (in that order), and the text\nends (on f. 15) with vii. 3683, the line unfinished and the rest of the\npage blank.\nSuccessive owners in sixteenth cent., Magister Asshe, Thom. Carson (or\nCursson), Ambr. Belson, J. Barton. It was one of Bishop Moore\u2019s books\n(No. 467), and came to the University in 1715.\n    The text shows no leaning, so far as I know, to the revised\n    group. Perhaps somewhat akin to the MSS. which precede and\nAr. ARUNDEL 45, College of Arms (Bern. Cat. ii. 5547). _Confessio\nAmantis_ (imperfect). Paper, 168 leaves (numbered 167, but one dropped\nin numbering after f. 42) + two parchment blank at beginning, 11\u00bd\n\u00d7 8\u00bc in. Quires of 8 (usually), with catchwords, double column of\n46-51 lines, small neat writing, middle fifteenth cent. Latin in text\n(red): no illumination, but spaces left for initials.\nOne leaf lost after f. 7 (i. 63-216), two after f. 116 (v. 5229-5594),\nand all after viii. 1102 (about twelve leaves gone at the end).\nFormer possessors, \u2018Thomas Goodenston, Gerdeler of London,\u2019 and (before\nhim probably) \u2018Jhon Barthylmewe, Gerdyllarr and Marchant.\u2019\nHd. At CASTLE HOWARD, the property of the Earl of Carlisle, who most\nkindly sent it for my use. _Confessio Amantis_ with \u2018Explicit\u2019 (four\nlines), \u2018Quam cinxere\u2019 and \u2018Quia vnusquisque.\u2019 Parchment, ff. 111\n(numbered as 110) 14 \u00d7 11 in., in quires of 8 (usually), marked iiii,\nv, vi, &c. In double column of 60-74 lines, rather irregularly written\nin a small, fairly clear hand, later fifteenth cent. Latin in text.\nSome red and blue initials; no other decoration.\nSeventeen leaves lost at the beginning, f. 1 begins at i. 3305, and\nf. 8 is the first leaf of quire iiii: after f. 73 four leaves lost,\ncontaining vi. 264-1306, and in the last quire one, containing viii.\n2566-2833. The leaves in the latter half of the book, from f. 66, have\nbeen much disarranged in the binding.\nThe name \u2018Tho. Martin\u2019 is written at the beginning, in the handwriting\nof the well-known Thomas Martin of Palgrave. This of course is not the\nbook mentioned in Bern. Cat. ii. 611 as among the books collected by\nLord William Howard at Naworth Castle. There seems to be at present no\nGower MS. at Naworth.\n    Some readings seem to show a connexion of Hd with L, as iii.\n    3535, but it is not derived from it. Note also the readings\n    \u2018Oute.\u2019 There are many corruptions in the text as well as some\n    deliberate alterations, as \u2018cleped\u2019 regularly to \u2018called,\u2019 and\n    words are often dropped or inserted to the injury of the metre.\nAsh. ASHMOLE 35, Bodleian Library (Bern. Cat. 6916). _Confessio\nAmantis_ (imperfect). Paper, ff. 182, 13\u00bd \u00d7 9\u00bd in. Quires of 12\n(usually), with catchwords, double column of 42-48 lines, fairly well\nwritten: no Latin verses or summaries, but summaries in English written\nin the text (red), mostly omitted in the last thirty leaves. Some\ninitials in red, spaces left for larger capitals.\nBegins with Prol. 170, having lost two leaves (one blank) at the\nbeginning. After f. 2 one leaf is lost (Prol. 541-725), one after f.\nwhich ends with viii. 3082*. Half of f. 182 is torn away, but the\nbeginning of the Chaucer verses remain, as well as a whole column of\nthe early form of conclusion, in spite of the statement in the Ashmole\nCatalogue. Even if the conclusion were really wanting, there would be\nno difficulty in assigning the MS. to its proper class.\nSECOND RECENSION.\n(_a_) S. The STAFFORD MS., now in the possession of the Earl of\nEllesmere, by whose kind permission I have been allowed to make use of\nit. Contains _Confessio Amantis_ with \u2018Explicit\u2019 (six lines) and \u2018Quam\ncinxere.\u2019 Parchment, ff. 172 (the last three blank), 14 \u00d7 9\u00be in.,\nquires of 8 with catchwords and signatures (24 in all, the last of five\nleaves): written in double column of 46 lines in a good square hand of\nlate fourteenth century type. Latin summaries in the margin. The first\npage has a well-executed border of geometrical pattern and a rather\nrudely painted miniature of Nebuchadnezzar\u2019s dream, in style resembling\nthat of F. This page has also three heraldic shields and a crest, of\nwhich more hereafter. Floreated half borders at the beginning of books\nand illuminated capitals throughout, well executed and with an unusual\namount of gold. On f. 56 a well painted grotesque figure of a man with\nlegs and tail of some animal, wearing a pointed headpiece and armed\nwith an axe. This is part of the initial decoration of Lib. iv.\nThe book has unfortunately lost in all seventeen leaves, as follows:\none after f. 1 (Prol. 147-320), one after f. 7 (Prol. 1055-i. 106),\n153 (vii. 5417-viii. 336). In addition to this, one leaf, f. 50 (iii.\n1665-1848), is written in a different and probably rather later hand,\nand seems to have been inserted to supply the place of a leaf lost in\nquite early times.\nThe question about the former owners of this fine manuscript is an\ninteresting one. As to the devices on the first page, the first shield\n(within the initial O) is sable and gules per pale, a swan argent, the\nsecond (in the lower margin) sable, three ostrich feathers (argent?)\nset in three scrolls or, while in the right margin there is a crest of\na lion, collared with label of three points, standing on a chapeau, and\nbelow is suspended a shield quartered az. and gules, with no device.\nThe crest is evidently meant for that of John of Gaunt, though it is\nnot quite correct, and the three ostrich feathers (properly ermine)\nwere used by him as a recognisance (see Sandford\u2019s _Genealogical Hist._\np. 249), while the swan is the well-known badge of Henry his son, to\nbe seen suspended from Gower\u2019s own collar of SS on his tomb and in\nthe miniature of the Fairfax MS. It seems probable then that the book\nwas prepared for presentation to a member of the house of Lancaster,\nprobably either John of Gaunt or Henry. If it be the fact that the swan\nbadge was not adopted by Henry until 1397, this would not be the actual\ncopy sent on the occasion of the dedication to him in 1392-93. On the\nother hand the absence of all royal emblems indicates that the book was\nprepared before Henry\u2019s accession to the throne.\nIn the sixteenth cent. (Queen Elizabeth\u2019s reign) the book belonged to\none William Downes, whose name is written more than once on f. 170. The\nornamental letters W. D. on f. 21 are probably his initials, and on f.\n76 we have Phillipp Downes in a fifteenth-cent. hand. On f. 171 v^o\nthere is a note about \u2018the parsonages of Gwend ... and Stythians in the\ncounty of Cornewell, percell of the possessions of the late monastary\nof Rewley,\u2019 and also about the \u2018personage of Croppreadin in the county\nof Oxforde,\u2019 granted for xxi years by Edward VI and paying lvi pounds\na year. \u2018T. P. Goodwyn\u2019 is another name (seventeenth cent.). When\nTodd saw the MS. at the beginning of this century, it belonged to the\nMarquess of Stafford.\n    S has the Lancaster dedication and the rewritten epilogue,\n    and with these the three additional passages, v. 6395*-6438*,\n    transposing vi. 665-964. In correctness it is inferior only\n    to F, and these two stand far above all others as primary\n    authorities. Their independence of one another is certain,\n    and the general agreement of their text gives it the highest\n    guarantee of authenticity. The spelling is practically the\n    same, as will be seen in those passages which are printed from\n    S in this edition, e.g. vii. 3207*-3360*, indeed in most places\n    the two texts are absolutely the same, letter for letter. As\n    regards f. 50, which is in a different hand, it should be\n    noted not only that it is far less correct than the rest, but\n    also that it is copied from a different original, a MS. of the\n    unrevised first recension, distinctive readings of which are\n    given in iii. 1686, 1763, 1800, 1806, while no trace of such\n    readings appears in any other part of S.\n\u0394. SIDNEY SUSSEX COLL., CAMB. \u0394. 4. 1 (Bern. Cat. i. 3. 726). Contains\n_Confessio Amantis_, with \u2018Explicit\u2019 (six lines) and \u2018Quam cinxere,\u2019\n(ff. 2-202 v^o), and then an English version of Cato\u2019s _Disticha_.\nPaper, ff. 211 (of which four blank), 11\u00bd \u00d7 8\u00bd in., in quires of\n12 with catchwords and signatures. Written in double column of 41-48\nlines in a fairly good hand, middle fifteenth century, with a good many\ncontractions. Latin summaries usually in text, sometimes in margin. No\ndecoration. The first leaf is lost, containing Prol. 1-140.\nThe book was left to the College by Samuel Ward, Master, 1643. One of\nthe blank leaves has the word \u2018temsdytton\u2019 (i.e. Thames Dytton) in an\nearly hand.\n    In regard to form of text this MS. agrees throughout with S,\n    and it must no doubt have had the Lancaster preface. It is\n    remarkable as containing the additional lines printed by Caxton\n    at the end of the Prologue (which may have been also in S),\n    and it has eleven Latin hexameters substituted for the prose\n    summaries at Prol. 591 and 617, beginning,\n  \u2018Dormitans statuam sublimem rex babilonis,\u2019\n    and again four after the Latin prose at vii. 2891, beginning,\n  \u2018Sede sedens ista iudex inflexibilis sta.\u2019\n    The text has many corruptions and the spelling is not very\n    good. \u0394 does not give the first recension readings on f. 50 of\n    S, which of itself is sufficient proof that it is not derived\n    from that manuscript, for the insertion of this leaf must be\n    much earlier than the date of \u0394.\n(_b_) Ad. ADDITIONAL 12043, British Museum. _Confessio Amantis_,\nimperfect at beginning and end. Parchment, ff. 156 (the last blank),\n13 \u00d7 9\u00bc in., in quires of 8 with catchwords: well written in double\ncolumn of 45-50 lines, beginning of fifteenth century. Latin summaries\nin the margin up to f. 16 (ii. 382), after which they are omitted.\nFloreated pages in good style at the beginning of each book.\nMore than twenty leaves are lost, viz. ten at the beginning, up to\nand including i. 786, one after f. 45 (iv. 1-190), two after f. 47\n3071-3269*), one after f. 151 (viii. 1440-1632), and five or more at\nthe end, after viii. 2403. There is also omitted without loss of leaf\niii. 1665-1848, no doubt owing to loss of leaf in the copy: see below.\n\u2018Elizabeth Vernon\u2019 (fifteenth century?) on blank leaf at the end. The\nbook belonged in the present century to Bp. Butler of Lichfield.\n    This MS. heads the group AdBT\u039b, being nearer to the fully\n    revised type than any of the rest, and showing only very\n    occasional traces of the earlier readings (but iii. 254,\n    with the rest, as against S\u0394, in giving v. 7015*-7034*, vii.\n    2329*-2340*, and 3149*-3180*, but does not seem fully to join\n    the group until the latter part of the fifth book. In connexion\n    with this we may note the curious fact that the omitted\n    passage, iii. 1665-1848, is precisely that contained in f. 50\n    of S, which apparently was supplied in place of a lost leaf. In\n    correctness and spelling the MS. is very fair, but not good in\n    regard to final _e_. Punctuation often where there is a pause\n    in the line.\nT. TRIN. COLL., CAMB. R. iii. 2 (Bern. Cat. i. 3. 335). Contains, ff.\n1-147, _Confessio Amantis_, imperfect at the beginning, with \u2018Explicit\u2019\n(six lines) and \u2018Quam cinxere,\u2019 ff. 148-152 v^o the French _Traiti\u00e9_,\nwith the Latin pieces \u2018Quis sit vel qualis,\u2019 \u2018Est amor in glosa,\u2019 and\n\u2018Lex docet,\u2019 f. 152 \u2018Quia vnusquisque,\u2019 f. 152 v^o-154 v^o the Latin\n_Carmen super multiplici viciorum pestilencia_, ending with the ten\nlines \u2018Hoc ego bis deno.\u2019 Parchment, ff. 154, 14\u00be \u00d7 10 in., quires\nof 8 with catchwords, double column of 46 lines. Latin summaries in\nmargin, but in some parts omitted. Well written in several hands, early\nfifteenth century, of which the first wrote ff. 1-8, 50-57, 74-81, 84\nexcept coloured or gilt capitals.\nThe book has lost five whole quires at the beginning, and begins at\npresent with ii. 2687. Also the second col. of f. 84 r^o is left blank\nwith omission of v. 7499-7544. A large part of f. 33 is blank, but\nthere is no omission.\nPresented to the College by Thomas Nevile, Master.\n    A good MS., with form of text in v, vi, vii, like that of AdB,\n    and obviously having a special connexion in its readings with\n    B. T, however, is of a more fully corrected type than B, and\n    it must remain doubtful whether the preface of the poem in T\n    was of the earlier or the later form. In any case the original\n    of the two, if (as it seems) they had a common original, was\n    not made up earlier than 1397, for the resemblance of the\n    manuscripts extends to the French and Latin poems which follow\n    the _Conf. Amantis_, and the last of these is dated the 20th\n    year of king Richard.\n    The third and fourth hands are neater and better than the\n    other two. The first is rather less correct and less good in\n    spelling than the others, and also it omits the Latin marginal\n    notes. The parts written in this hand are ii. 2687-iii. 608, v.\n    With regard to the connexions within the group AdBT\u039b, attention\n    may be drawn especially to v. 659, where Ad has the usual\n    reading, T omits the line, leaving a blank, while B and \u039b have\n    bad lines made up for the occasion, to v. 4020, where Ad again\n    has the usual text, T\u039b omit, and B has a made-up line, and to\n    v. 7303, where AdBT omit two lines necessary to the sense which\n    \u039b inserts. We may note the alteration by erasure in T of v.\n    5936, apparently from the reading of the unrevised text.\nB. BODLEY 294, Bodleian Library (Bern. Cat. 2449). Contents, as in T,\nff. 1-197 _Conf. Amantis_, &c., ff. 197-199 v^o _Traiti\u00e9_, f. 199 v^o\n\u2018Quia vnusquisque,\u2019 ff. 199 v^o-201 _Carmen super multiplici_, &c.,\nending with the lines \u2018Hoc ego bis deno.\u2019 Parchment, ff. 201, 15\u00bd \u00d7\n10\u00be in., quires of 8 with catchwords. Well written in double column\nof 42-47 lines, first quarter of fifteenth cent. Latin summaries in\ntext (red): \u2018Confessor,\u2019 \u2018Amans,\u2019 usually omitted. Complete border of\nfirst page and at the beginning of each book except i and ii, painted\nin good style. Two miniatures, f. 4 v^o Nebuchadnezzar\u2019s dream (the\nking in bed crowned), f. 9 the Confession, nearly as in E. No leaves\nlost.\nThe name \u2018Edwarde Fletewoode\u2019 appears on f. 1, and the book was\nprobably given by him to the University in 1601.\n    Form of text in v, vi, vii the same as AdT. We have in this\n    MS. a combination of the early preface with the rewritten\n    conclusion, a form which we might reasonably expect to find,\n    and which may have been that of T, as it certainly was of the\n    MS. used by Berthelette. Something has already been said of\n    the text of this MS., and for the rest sufficient information\n    will be found in the critical apparatus. The spelling of B is\n    exemplified in the passages printed from it, Prol. 24*-92*, v.\n    E, the copyist is careful of metre, and while omitting final\n    _e_ freely before a vowel, rarely does so where it affects\n    the metre, and seldom adds _-e_ unduly. There is hardly any\n    punctuation.\n\u039b. WOLLATON HALL, in the possession of Lord Middleton, who kindly\nallowed me to examine it. Contents as B. Parchment, ff. 197, 15\u00bc\n\u00d7 10\u00bd in., in quires of 8 with catchwords and signatures. Well\nand regularly written in double column of 46 lines, early fifteenth\ncentury. Latin summaries in text (red) as a rule, sometimes in\nmargin. Spaces left for miniatures at the beginning, and for initials\nthroughout, not painted. No leaves lost.\n    The text of this MS. is in many ways interesting. It has\n    Lancaster dedication, but in text it often seems to belong to\n    the unrevised first recension; for though many of the errors\n    of this group are found to be corrected in \u039b, even in cases\n    where B retains them, as Prol. 7, 219, _Lat. Verses_ after 584,\n    and though there are also many of the revised readings, as i.\n    368, ii. 1758 ff. (in both of which B is unrevised), iv. 517,\n    yet in many other places the original readings stand in \u039b, as\n    &c., where BT are revised. The characteristic second recension\n    readings are almost regularly given by \u039b, which agrees with\n    AdBT against S\u0394 in regard to the passages inserted; but there\n    are some important differences between this MS. and all others\n    of its class, viz. (1) after v. 6430* it has a combination of\n    first and second recensions. (2) v. 7701-7746 is inserted as in\n    the first and third recensions. (3) viii. 2941-2959 is inserted\n    as in the first recension (with the curious corruption \u2018Cuther\u2019\n    for \u2018Chaucer\u2019), the rewritten epilogue being carried on from\n    the line \u2018Enclosed in a sterred skye.\u2019\n    It will be observed that BT\u039b often form a distinct group, as\n    v. 654 ff., 4138, &c. We may note, however, v. 7303 f. which\n    are inserted by \u039b, though omitted in AdBT, and the reading\nP\u2082. PHILLIPPS 8192, at Thirlestaine House, Cheltenham. Same contents as\nBT\u039b. Parchment, ff. 193, large fol. Well written in double col. of 46\nlines, early fifteenth cent. Latin summaries in margin. Illumination on\nthe first page and at the beginning of books, except i. and iii. On the\nfirst page a miniature of Nebuchadnezzar\u2019s Image, with a small figure\nin the border, and also a figure painted in the initial O. Two leaves\nmissing and supplied in blank after f. 1 (Prol. 154-509), and one later\n(vii. 3199-3382). On f. 1 v^o \u2018Joh: Finch Comitis Winchilsea filius\n    A fine MS. of an early type. It has the Lancaster dedication\n    in the Prologue and the later form of epilogue, and as regards\n    the additional passages it agrees with AdBT\u039b. In text P\u2082 is\n    closely related to \u039b, but it does not include v. 7701-7746 or\n    viii. 2941-2960, nor does it agree with \u039b in v. 6431* ff. As\n    instances of their agreement we may cite Prol. 14, \u2018It dwelleth\n    oft in,\u2019 115, \u2018vneuened,\u2019 127, \u2018ben nought diuided,\u2019 &c. In the\n    marginal note of Prol. 22 P\u2082 has \u2018sextodecimo,\u2019 but the first\n    three letters are over an erasure.\nTHIRD RECENSION.\nF. FAIRFAX 3, Bodleian Library (Bern. Cat. 3883). Contains, ff.\n2-186, _Confessio Amantis_, with \u2018Explicit\u2019 and \u2018Quam cinxere,\u2019 ff.\n186 v^o-190 v^o _Traiti\u00e9_, &c., ff. 190 v^o-194 _Carmen de multiplici\nviciorum pestilencia_, ending with the lines \u2018Hoc ego bis deno,\u2019\n&c., f. 194 \u2018Quia vnusquisque,\u2019 f. 194 v^o sixteen Latin lines by\n\u2018a certain philosopher\u2019 in praise of the author, beginning \u2018Eneidos\nBucolis que Georgica,\u2019 f. 195 a leaf of a Latin moral treatise from\nthe old binding. Parchment, ff. 195 (including one blank flyleaf at\nthe beginning and one of another book at the end), 13\u00bd \u00d7 9\u00bc\nin., in quires of 8 with catchwords; the first quire begins at f. 2,\nthe twenty-fourth quire has six leaves and the twenty-fifth (last)\nthree. The leaves of the seventh quire are disarranged and should\nbe read in the following order, 50, 52, 53, 51, 56, 54, 55, 57. The\n_Confessio Amantis_ is written in double column of 46 lines, in a very\ngood hand of the end of the fourteenth cent. Latin summaries in the\nmargin. Half borders, some with animal figures, at the beginning of\neach book, and two miniatures, one at the beginning, rather large, of\nNebuchadnezzar\u2019s dream, and the other on f. 8 of the Confession, in\nwhich the priest is dressed in green and has a wreath of roses on his\nhead, while the penitent, whose features are damaged, wears a hood and\na collar of SS with a badge, probably a swan, dependent from it. This\nwas no doubt intended as a portrait of the author: the collar and badge\nhave somewhat the appearance of having been added after the original\npainting was made. The size of the illuminated capitals indicates\nprecisely the nature of the various divisions of the work.\nOn f. 2 is written \u2018The Ladie Isabell Fairfax daughter and hare of\nThwats hir bouk,\u2019 on f. 8 \u2018This boke belongeth to my lady farfax off\nSteton,\u2019 and on f. 1 \u2018S^r Thomas fayrfax of Denton Knighte true owner\nof this booke, 1588.\u2019 This Lady Isabell Fairfax was the granddaughter\nand heiress of John Thwaites of Denton, who died in 1511, and was\nmarried to Sir William Fairfax of Steeton. Sir Thomas Fairfax of\nDenton, whose name appears in the book, was her grandson. The book no\ndoubt came from the Thwaites family, and we are thus able to trace\nit back as far as John Thwaites of Denton, who died in old age not\nmuch more than a hundred years after the death of the author. It was\nbequeathed with other MSS. to the University of Oxford by Sir Thomas\nFairfax the parliamentary general, grandson of the above Sir Thomas\nFairfax of Denton, and was placed in the Bodleian Library in 1675.\n    The first leaf of the text, up to Prol. 146, is written in a\n    second hand which has also written ff. 186-194, including the\n    last lines of the _Conf. Amantis_ from viii. 3147. A third hand\n    (with very different orthography) has written viii. 2938-3146,\n    being the last 29 lines of f. 41 v^o (over an erasure) and\n    the whole of f. 185, which is a leaf inserted in the place\n    of one cut away (the last of quire 23). At viii. 2938 there\n    is visible a note, \u2018now haue, etc.,\u2019 for the guidance of the\n    scribe after the erasure had been made. From the fact that two\n    hands have been employed in the transformation of the MS. at\n    the beginning and end it seems probable that the changes were\n    made at two separate times (as we also know by the dates that\n    the rewritten epilogue preceded the rewritten preface), and\n    that what I have called the third hand was really the second\n    in order of time, being employed to substitute the later\n    epilogue for the former, while the other hand, doing its work\n    probably after the accession of Henry IV, replaced the first\n    leaf by one containing the Lancaster dedication, which had\n    been in existence since 1392-3, but perhaps only in private\n    circulation, and added also the _Traiti\u00e9_ and the Latin poems,\n    with the account of the author\u2019s books, \u2018Quia vnusquisque,\u2019\n    in its revised form. I say after the accession of Henry IV,\n    because the reference in the third recension account of the\n    books to Richard\u2019s fall, \u2018ab alto corruens in foueam quam\n    fecit finaliter proiectus est,\u2019 seems to require as late a\n    date as this. It should be noted that this hand is the same\n    as that which has made somewhat similar additions to the All\n    Souls and Glasgow MSS. of the _Vox Clamantis_. Other examples\n    of alteration of first recension readings by erasure in F are\n    Verses after_ vii. 1640, _Lat. Verses after_ vii. 1984.\n    As this edition prints the text of the Fairfax MS. and its\n    relations have already been discussed, little more need be\n    said here except as to the manner in which the text is dealt\n    with in the printing. It should be noted then that _i_ and\n    _j_, _u_ and _v_ are used in accordance with modern practice,\n    that no distinction is made between the two forms of _s_,\n    that _th_ is used for _\u00fe_, and _y_ for _\u021d_ in _\u021de_, _\u021dit_,\n    _\u021diue_, _a\u021dein_, _be\u021dete_, &c. (this last rather against my\n    judgement, for no good MS. has it). It should be observed also\n    that the Fairfax scribe frequently uses _v_ for _u_ at the\n    end of a word, as \u2018nov,\u2019 \u2018hov\u2019 (often \u2018hou\u2019), \u2018\u00feov\u2019 (usually\n    \u2018\u00feou\u2019), \u2018\u021dov\u2019 (also \u2018\u021dou\u2019), \u2018auov,\u2019 \u2018windov,\u2019 \u2018blev,\u2019 \u2018knev,\u2019\n    &c., and sometimes in other positions, either for the sake\n    of distinction from _n_ or merely for ornament, as \u2018comvne,\u2019\n    \u2018retenve,\u2019 \u2018rvnne,\u2019 \u2018\u00fevrgh,\u2019 \u2018havk,\u2019 \u2018fovl,\u2019 \u2018hovndes,\u2019 \u2018mov\u00fe,\u2019\n    \u2018rovnede,\u2019 \u2018slovh,\u2019 \u2018trov\u00fee,\u2019 \u2018ynovh,\u2019 &c., beside \u2018comune,\u2019\n    \u2018runne,\u2019 \u2018\u00feurgh,\u2019 \u2018hauk,\u2019 \u2018foul,\u2019 &c. In all these cases _v_ is\n    given in the text as _u_. The termination \u2018-o\u0305n\u0305\u2019 is regularly\n    printed as \u2018-oun.\u2019 French words with this ending appear in F\n    with -o\u0305u\u0305 or -o\u0305n\u0305, usually the latter (but \u2018resoun\u2019 in full,\n    Prol. 151), and sometimes we have \u2018to\u0305n\u0305\u2019 for \u2018toun,\u2019 as vii.\n    \u2018gro\u0305n\u0305de\u2019 for \u2018grounde,\u2019 i. 2051, \u2018expo\u0305n\u0305de\u00a0:\u00a0founde,\u2019 i. 2867\n    \u2018gra\u0305n\u0305te\u00fe,\u2019 ii. 1463, \u2018suppla\u0305n\u0305te,\u2019 ii. 2369, \u2018skla\u0305n\u0305dre,\u2019\n    v. 5536 (\u2018sclaundre,\u2019 v. 712), \u2018coma\u0305n\u0305de\u00a0:\u00a0launde,\u2019 vii. 2159.\n    The contraction \ua751 as a separate word is in this edition almost\n    regularly given as \u2018per.\u2019 It is hardly ever written fully in F,\n    but we have \u2018Per aunter,\u2019 v. 3351, \u2018Per cha_u_nce,\u2019 v. 7816,\n    and J regularly gives \u2018per chance,\u2019 \u2018per cas,\u2019 &c., without\n    contraction. Other MSS., as A and B, incline rather to \u2018par.\u2019 F\n    has \u2018perceive,\u2019 \u2018aperceive,\u2019 but \u2018parfit.\u2019\n     With regard to the use of capitals, this edition in the main\n    follows the MS. Some letters, however, as _k_, _v_, _w_, _y_,\n    can hardly be said to have any difference of form, and others\n    are used rather rarely as capitals, while in the case of some,\n    and especially _s_, the capital form is used with excessive\n    freedom. It has seemed desirable therefore to introduce a\n    greater degree of consistency, while preserving the general\n    usage of the MS. Proper names are regularly given in this\n    edition with capitals (usually so in the MS., but not always),\n    and sentences are begun with capital letters after a full stop.\n    On the other hand the _I_ (or _J_), which is often used as\n    an initial, has frequently been suppressed, and occasionally\n    this has been done in the case of other letters. It may be\n    observed, however, that capital letters are on the whole used\n    very systematically in the MS., and other good MSS., especially\n    S, agree with F in the main principles. Certain substantives as\n    \u2018Ere,\u2019 \u2018Erthe,\u2019 \u2018Schip,\u2019 \u2018Sone,\u2019 \u2018Ston,\u2019 are almost invariably\n    used with capitals, and names of animals, as \u2018Cat,\u2019 \u2018Hare,\u2019\n    \u2018Hound,\u2019 \u2018Leoun,\u2019 \u2018Mous,\u2019 \u2018Oxe,\u2019 \u2018Pie,\u2019 \u2018Ro,\u2019 \u2018Schep,\u2019 \u2018Tigre,\u2019\n    of some parts of the body, as \u2018Arm,\u2019 \u2018Hiele,\u2019 \u2018Lippes,\u2019 \u2018Nase,\u2019\n    \u2018Pappes,\u2019 \u2018Skulle,\u2019 and many other concrete substantives,\n    are apt to be written with capitals, sometimes apparently in\n    order to give them more importance. Capitals are seldom thus\n    used except in the case of substantives and some numerals, as\n    \u2018Nyne,\u2019 \u2018Seconde,\u2019 \u2018Sexte,\u2019 \u2018Tenthe,\u2019 and in many cases it is\n    pretty evident that a distinction is intended, e.g. between\n    \u2018Sone\u2019 and \u2018sone\u2019 (adv.), \u2018Se\u2019 (= sea) and \u2018se\u2019 (verb), \u2018Dore\u2019\n    and \u2018dore\u2019 (verb), see iv. 2825 f., \u2018More\u2019 and \u2018more,\u2019 \u2018Pype\u2019\n    and \u2018pipe\u2019 (verb), iv. 3342 f., \u2018Myn\u2019 and \u2018myn\u2019 (poss. pron.),\n    \u2018Mone\u2019 and \u2018mone\u2019 (verb), but see v. 5804, 5808, \u2018In\u2019 and \u2018in,\u2019\n    vii. 4921 f., viii. 1169 f., 1285 f. That some importance was\n    attached to the matter is shown by the cases where careful\n    alterations of small letters into capitals have been made in\n    Many corrections were made by the first hand, and some of these\n    are noteworthy, especially the cases where a final _e_ seems to\n    be deliberately erased for the sake of the metre or before a\n    vowel, as i. 60 \u2018get\u2019 for \u2018gete,\u2019 iii. 2346 \u2018trew\u2019 for \u2018trewe,\u2019\n    vi. 1359 \u2018I red\u2019 for \u2018I rede,\u2019 vii. 1706 \u2018ffyf\u2019 for \u2018ffyue,\u2019\n    or where an _e_ has been added afterwards, as ii. 3399 \u2018de\u00fee,\u2019\n    It remains only to speak of the punctuation of the MS., which\n    is evidently carried out carefully. The frequent stops at the\n    ends of lines are for the most part meaningless, but those\n    elsewhere are of importance and usually may be taken as a guide\n    to the sense. They are sometimes certainly wrong (e.g. i. 1102\n    astat\u00b7 iii. 2638 be\u00b7 iv. 497 grace\u00b7 1751 besinesse\u00b7 1985 hardi\u00b7\n    1342 See\u00b7 1630 only\u00b7 2318 bord\u00b7 &c.), but the proportion of\n    error is small, and the punctuation of F generally must be\n    treated with respect. There is usually a stop wherever a marked\n    pause comes in the line, and this punctuation occurs on an\n    average about once in ten lines. The following record of the\n    punctuation of iv. 1301-1600 will serve as an illustration of\n    its nature and extent: 1303 loue\u00b7 1307 ladis\u00b7 1316 clo\u00feed\u00b7 1369\n    1466 told\u00b7 1470 p_ar_amours\u00b7 1471 lawe\u00b7 1474 ianglinge\u00b7 1489\n    take\u00b7 1490 loue\u00b7 1491 herte\u00b7 1492 mariage\u00b7 1496 children\u00b7 1497\n    ferste\u00b7 1535 dovht_er_\u00b7 1536 clo\u00fees\u00b7 1547 Tohewe\u00b7 1560 sei\u00fe\u00b7\nH\u2082. HARLEIAN 3869, Brit. Museum. Contains the same as F, with some\nreligious poems in a different hand on blanks at the beginning and\nend. Paper, except outer leaves of each quire, ff. 368 (including four\nleaves at the beginning and two at the end with religious poems as\nabove mentioned), 11\u00bc \u00d7 7\u00bd in., in quires of 16 (usually), with\nsignatures, first quire beginning f. 5 and having 14 leaves. Written\nin single column of 38-50 lines, rather irregularly. Latin summaries\nin margin (red). On f. 5 at the beginning of the _Confessio Amantis_\na large picture of Nebuchadnezzar\u2019s dream, like that in F, on f. 8 an\nill-painted picture of the Confession.\nOn f. 1 we find written \u2018London y^e 28 Jan^y. 1628, George Cogiluy,\u2019\nand on f. 2 \u2018Jan. 22. 1721 Oxford\u2019 (i.e. Harley). On the same page is\nthe date, \u20181445 y^e 23 of May.\u2019\n    This MS. appears to be copied directly from F, and gives an\n    excellent text, reproducing that of the Fairfax MS. with\n    considerable accuracy, and for the most part copying also its\n    mistakes and peculiarities, as Prol. 80 officie, 249 wich,\n    419 com, 588 sende, 592 befalle, 668 _marg._ diminuntur, 723\n    chiualrie, 1078 waxed, i. 120 wisshide, 160 scheo, 227 beleft,\n    234 sone sone, 335 whilon, 1626 vnsemylieste, 2511 Embroudred,\n    ii. 352 Ennvie, _Lat. after_ 382 infamen, 710 hiere, 949 \u00feong,\n    1169 no, 1441 keste, 1539 _om._ the, and so on. Some obvious\n    mistakes are corrected, however, as Prol. 370, i. 1257, 2105,\nN. NEW COLLEGE, OXF. 266 (Bern. Cat. i. 2. 1230). _Confessio Amantis_\nwith \u2018Explicit\u2019 (six lines) and \u2018Quam cinxere.\u2019 Parchment, ff. 183\n(originally 187), 13\u00bc \u00d7 9 in., quires of 8 (one of 10 and the last\n9) with catchwords. Well written in double column of 46 lines usually,\nsometimes more, first quarter fifteenth cent. Latin summaries in\nmargin. Many floreated pages (half borders) and illuminated capitals,\nwell executed. Also a large number of miniatures, of which some have\nbeen cut out and others much damaged.\nThe first two leaves are damaged, and four leaves have been cut out,\n171 (viii. 271-318) and several miniatures with text at the back.\nThe name of John Cutt of Schenley, Hertfordshire, appears in the book\n(late fifteenth cent.), and on the first leaf \u2018Thom\u00e6 Martin Liber,\u2019\nperhaps the Thomas Martin who was Fellow of New College 1538-1553, and\ndied in 1584. The binding of old black leather has stamped upon it the\nletters W. D., with a double-headed eagle crowned.\n    This book seems to be derived from F, though perhaps not\n    immediately. The orthography is like that of F, but differs\n    in some points, as \u2018shal,\u2019 \u2018she,\u2019 &c., for \u2018schal,\u2019 \u2018sche,\u2019\n    \u2018noht\u2019 for \u2018noght,\u2019 besides being very uncertain about final\n    _e_, often to the destruction of the metre. As examples\n    of particular correspondence with F we may note Prol.\n    370 argumeten, 588 send, 592 befalle, 723 chiualrie, 957\n    mistormeth, i. 120 wisshide, 227 beleft, 234 sone sone, 1036 be\n    shrewed, 3357 seled, ii. 318 ff. fela, felaw, felawh (varying\n    as F), _after_ 382 infamen, &c., but sometimes F is corrected\n    in small matters, as Prol. 201 erthly, 249 which, 280 pacience,\n    The feature of the book is the series of miniatures,\n    illustrating it throughout. In this respect it is unique, so\n    far as I know; though other copies similarly illustrated must\n    once have existed. The following is a complete list of the\n    subjects (leaves cited by original number): f. 15 (i. 1417)\n    Florent and the old woman, f. 18 (i. 2021) man blowing trumpet,\n    lord, wife, and five children looking out of a castle, f. 23\n    mothers bringing babies to Constantine, f. 56 (iii. 1885)\n    Clytemnestra torn by horses, two crowned persons conversing\n    in the foreground, f. 59 (iii. 2363) Pirate brought before\n    Alexander, f. 61 (iv. 1) Dido killing herself, Eneas riding\n    away, f. 68 (iv. 1245) lady with halters and red bridle\n    questioned by Rosiphelee, f. 71 (iv. 1815) _cut out_, f. 72\n    (iv. 2045) fight between Hercules and Achelous, f. 77 (iv.\n    2927) Alceone in bed dreaming, body of king in the water, f. 83\n    (v. 141) Midas at table, f. 93 (v. 2031) Crassus having gold\n    poured down his throat, f. 94 (v. 2273) king opening coffers,\n    4937) Bardus pulling Adrian out of the pit, f. 111 (v. 5231)\n    Ariadne left sleeping, ship sailing away, f. 117 (v. 6225) a\n    procession of naked nymphs to bathe, f. 120 (v. 6807) _cut\n    out_, f. 133 (vi. 1391) Telegonus supporting his father\u2019s head,\n    guards lying dead, f. 136 (vi. 1789) _cut out_, f. 150 (vii.\n    3627) Gideon and his men blowing trumpets, &c., enemy asleep in\n    half the page cut away, with probably three miniatures, for\n    only 52 lines are gone, whereas there was space for 92.\nK. KESWICK HALL, near Norwich, in the possession of J. H. Gurney, Esq.,\nwho most kindly sent it to Oxford for my use. Contains the same as F,\nbut is slightly imperfect at the end. Parchment, ff. 189, 13 \u00d7 9\u00be\nin., quires of 8 with catchwords. Well written in double column of 46\nlines (corresponding column for column with F throughout), apparently\nin six different hands, of which the first wrote quires 1, 2, 6, 8-11,\n21, the second 3 and perhaps 7, the third 4, 5, 16, 17, the fourth\n12-15, 19, the fifth 18, and the sixth 20, 22-24. Latin summaries in\nthe margin (sometimes omitted). Three leaves are lost in the seventh\nquire (iii. 1087-1632), and one at the end, containing the last\nthirteen lines of the Latin _Carmen de multiplici_, &c., with probably\nthe account of the books and the piece \u2018Eneidos, Bucolis.\u2019 A floreated\ninitial to each book, and space left for miniatures on ff. 1 and 7. Old\nstamped leather binding.\nFormer possessors, Thomas Stone \u2018of Bromsberrowe in the County of\nGlouc.\u2019, Henry Harman, William Mallowes (Q. Elizabeth\u2019s reign?), John\nFeynton.\n    The various hands differ very much from one another in\n    correctness. The first and the fourth give a text so closely\n    corresponding to that of F, that it is almost impossible not\n    to believe that it is copied from it. In the case of some\n    of the other hands this exact correspondence in details of\n    spelling and punctuation disappears, and a much less correct\n    text is given, but this seems chiefly due to carelessness (the\n    third hand, for example, is evidently inaccurate and much\n    neglects the metre). At the same time it must be noted that K\n    has the marginal note at the beginning of the Prologue, which\n    is wanting in F, \u2018Hic in principio,\u2019 &c., and there are some\n    readings which seem to be derived from another source, as iii.\n    there is agreement with AM. On the whole the question of the\n    dependence of K upon F must be left doubtful.\n    We can trace to this MS. a good many of the mistakes which\n    appear in H\u2083 and the Magdalen MS., and found their way\n    sometimes thus into printed editions, e.g. Prol. 160 bothe,\n    260 to make manhode, i. 3170 _om._ his, ii. 78 fader, 101 hem\n    wolde, 103 all hys cause, 126 he, 135 pore, 138 wich, 162 In\n    (_originally_ The). The cause of the great increase of error\n    about the beginning of the second book is the appearance on\n    the scene of the careless third hand, which on f. 40 (for\n    example) in its last ten lines has at least twenty variations\n    in spelling, &c., from the text of F, while the first hand\n    resuming has not a single one in its first eighteen lines.\n    Indeed, whole columns may be found in the parts copied by the\n    first or the fourth hand which do not differ from F in the\n    smallest particular, either of spelling or punctuation.\nH\u2083. HARLEIAN 7184, Brit. Museum. _Confessio Amantis_, imperfect.\nParchment, ff. 134, 21\u00bd \u00d7 14\u00bd in., in quires of 12 with catchwords:\nregularly written in double column of 49 lines, in a large pointed hand\nof the middle fifteenth cent. Latin summaries in the text (red). Large\ncapitals finely illuminated and pages bordered at the beginning of the\nbooks (the first page especially is richly decorated, but has suffered\ndamage), also illuminated titles, \u2018Liber Primus,\u2019 &c., at the head of\neach page.\nThe book has lost more than fifty leaves, viz. one leaf after each of\n118 (vi. _Latin Verses_ i. 4-182), twelve leaves after f. 126 (vi.\n1571-vii. 1405), four after f. 131 (vii. 2354-3088), and thirty or more\nafter f. 134, from vii. 3594 to the end of the book.\nOn the first page \u2018Oxford B. H.\u2019\n    This is a very large and magnificent volume, written on fine\n    parchment, doubtless for some distinguished person. The text,\n    however, is late and not very good. It is almost certain that\n    it is derived ultimately from the Keswick MS. The evidence of\n    this is as follows: (1) Mistakes made in that MS. are nearly\n    regularly reproduced in H\u2083. Some instances have been referred\n    to in the account of K: we may add here that where K omits\n    the Latin summaries in a part of the seventh book, e.g. vii.\n    1641-1884, 1917-2765, H\u2083 does the same, and where variants\n    apparently from the AM group appear in K, as iii. 778, 906,\n    921, 1732, they are found also in H\u2083. (2) The inequality which\n    is to be observed in the text of H\u2083, some parts being much\n    less correct than others, corresponds in the main with the\n    difference of hands in K. Thus we find that a great crop of\n    error springs up in H\u2083 from the point where the third hand\n    of K begins, the preceding portion of the text being very\n    fairly correct, and so to some extent elsewhere. For example,\n    in v. 917-1017 (a part written in K by the first hand) there\n    are about eight metrical faults in a hundred lines, while in\n    vi. 183-283 (written in K by the third hand), there are at\n    least twenty-five. (3) In a certain part of the third book\n    H\u2083 suddenly ceases to follow the third recension text, and\n    almost regularly gives the readings of the ERCLB\u2082 group. This\n    appears first in iii. 1088 and ceases to be the case after iii.\n    1686, thus remarkably corresponding with the gap caused in K\n    by the loss of three leaves after iii. 1086. It is difficult\n    not to believe that this very marked change was caused by the\n    following of another MS. in a place where K was defective.\n    The spelling of H\u2083 is rather late: there is no use of _\u00fe_, and\n    _y_ is used for _\u021d_ in \u2018ye,\u2019 \u2018yiue,\u2019 &c.\nMagd. MAGDALEN COLLEGE, OXF. 213 (Bern. Cat. i. 2. 2354). _Confessio\nAmantis_ with \u2018Explicit\u2019 (six lines) and Table of Contents in English\n(on two fly-leaves at the beginning and one at the end). Parchment,\nff. 180 + 3 (as above), 18\u00be \u00d7 13\u00bc in., in quires of 8 with\ncatchwords: written in double column of 48 lines in a large hand of the\nmiddle fifteenth cent, something like that of H\u2083. Table of contents\nand columns 2, 3, 4 of f. 2 in a different hand. Latin summaries in\ntext (red). Fine coloured letters with floreated half borders at the\nbeginning of each book, and some neat drawing in connexion with the\nscrolls of the catchwords.\nThe book has lost one leaf after f. 22 (ii. 409-586) and eight after f.\nloss of leaf or blank.\nPresented to the College by Marchadin Hunnis in 1620. A note by the\npresent Librarian states that he was elected a demy of the College in\n1606, appointed second master of the College Grammar School in 1610,\nand dismissed from that office as \u2018insufficiens\u2019 in Dec. 1611. The book\nis reported missing in Coxe\u2019s catalogue.\n    This MS. is in many points like H\u2083 in its text, and must\n    certainly have the same origin, both being perhaps derived from\n    a MS. dependent on K. It reproduces most of the corruptions\n    which we find in H\u2083, adding many others of its own, and it has\n    the same readings in the third book which we have already noted\n    A point of interest about this MS. is its apparent connexion\n    with Caxton\u2019s edition. It seems evident that among the MSS.\n    from which Caxton worked (and he had three at least) was\n    either this very copy or one so like it as to be practically\n    undistinguishable. Of this we shall say more when we speak of\n    Caxton\u2019s edition.\nW. WADHAM COLL., OXF. 13. _Confessio Amantis_ with \u2018Explicit\u2019 (six\nlines) and \u2018Quam cinxere,\u2019 then the _Traiti\u00e9_, slightly imperfect at\nthe end, ending \u2018un amie soulain,\u2019 xvii. 9. Paper, ff. 450, including\ntwo original blanks at the beginning, 11\u00bd \u00d7 8\u00bc in., in quires of\n8 with catchwords: written in column of 30-48 lines (without ruling) in\ntwo hands, of which the first wrote up to iv. 2132, and the other from\nthence to the end. Latin summaries in margin, but sometimes omitted or\ncut short. Some decoration of the first page of the text in black and\nred; capitals, titles, &c. in red.\nThree leaves are lost in the _Conf. Amantis_, containing Prol. 728-794,\niv. 2386-2473, and v. 1-78, and several also at the end of the volume.\nThere is great confusion in the text of the Prologue, which goes as\nand then 1045 ff. This is not produced by any disarrangement of leaves\nin the present MS., but a considerable dislocation of quires has taken\nplace in a later part of the volume, seven quires of the fourth and\nfifth books having been taken out of their proper place and bound up\nbetween vi. 2132 and 2133.\nThis book was evidently written for one John Dedwood, since his name\nand device, a piece of the trunk of a dead tree, occur as part of\nthe decorations of the first page. The two blanks at the beginning\nare written over with a list of Mayors and Sheriffs for a series of\nyears, and these prove to be those of the city of Chester from the year\n1469-1499 (see Ormerod\u2019s _Hist. of Cheshire_, i. 211 f.). The name of\nJohn Dedwood occurs among these as Sheriff in the year 1481 and as\nMayor in 1483 (but the record in the MS. is here damaged). He had also\nbeen Mayor in 1468. We may therefore suppose that the MS. dates from\nabout 1470. The name Troutbecke occurs several times (with other names)\nin the book, and later (1765) it belonged to Rich. Warner of Woodford\nRow, Essex.\n    The first hand of this MS. is cramped and ugly, varying a good\n    deal in size, the second is neat and uniform. The text is late\n    and full of mistakes, and the spelling bad, even such forms\n    as \u2018loves,\u2019 \u2018beres,\u2019 \u2018gos\u2019 being quite common for \u2018loveth,\u2019\n    &c., and often _-et_ or _-ut_ as a participle termination,\n    \u2018despeyret,\u2019 \u2018resignet,\u2019 \u2018weddut,\u2019 \u2018cleput,\u2019 &c. A certain\n    interest attaches to the MS. however from the fact that it\n    seems to be clearly independent of F as well as of the KH\u2083\n    group. While agreeing with F completely in form of text, and\n    supporting it also as a rule against the mistakes of KH\u2083, it\n    has a considerable number of readings which belong to the\n    first recension uncorrected type, and in other cases it agrees\n    specially with B. Instances of the former are to be found\n    a similar kind, scattered through the whole book, seem to be\n    of the nature of accidental survivals, a first recension copy\n    (the remote ancestor of W) having been altered by collation\n    with one resembling F. W agrees with apparent mistakes of F and\n    the rest of the third recension in some passages, as iii. 446,\n    is apparently the true reading against them in Prol. 1078, i.\n    last instances W merely remains in agreement with the first\n    recension, where F, &c. depart from it, therefore its testimony\n    may be of an accidental character.\n    The list of Mayors and Sheriffs of Chester on the first pages has\n    perhaps some local interest, as it is contemporary and probably\n    made by a responsible person. Comparing it with that given in\n    Ormerod\u2019s _Hist. of Cheshire_, we find several differences, as\n    \u2018Ric. Sadler\u2019 for \u2018Rich. Smith\u2019 as one of the Sheriffs of 1475,\n    \u2018John Monkesfelde, Rob. Pleche,\u2019 Sheriffs for 1478, \u2018Mathewe\n    Hewse\u2019 for \u2018Mathew Johnson,\u2019 1479, \u2018Rychard Kir\u00a0e\u2019 for \u2018Rich.\n    Barker,\u2019 1492. The same pages have some notes about current\n    historical events, as (under 1469), \u2018The which yere were hedet\n    the lorde Wellybe and the lorde Well. his son for the grete\n    insurreccion and rysing of the Comyns of the Counte of Lyncolne.\n    Also the same yere entred our Souereyne and moste noble Prince\n    Kynge Edward now reynynge,\u2019 &c. Under 1470 is a note of the\n    battles of Barnet and Tewkesbury, and at 1476 the record of a\n    visit to Chester of \u2018our Souereigne lorde Prince,\u2019 who stayed\n    there from Christmas to Easter.\nP\u2083. Formerly PHILLIPPS 8942, bought in March, 1895, by Messrs. H. S.\nNichols & Co., and afterwards in the possession of Messrs. Maggs,\nBooksellers. _Confessio Amantis_, imperfect, ending viii. 3119, \u2018As\nTullius som tyme wrot.\u2019 Parchment, rather roughly written, middle of\nfifteenth century. From the Towneley Collection.\nHn. HATTON 51, Bodleian Library (Bern. Cat. 4099). _Confessio Amantis_,\nimperfect. Parchment, ff. 206, 12 \u00d7 9 in., in quires first of 6 and\nthen usually of 8 (lettered); double column of 42-48 lines, untidy\nviii. 2408). Copied from Caxton\u2019s edition, including the Table of\nContents and the confusion in leaf numbering.\nBesides these, there are several MSS. which contain selections from the\n_Confessio Amantis_, as\nHARL. 7333, Brit. Museum, which, besides the _Canterbury Tales_ and\nother things, has seven stories from the _Conf. Amantis_, viz. f. 120\nTereus (v. 5551 ff.), f. 122 Constance (ii. 587 ff.), f. 126 The Three\nQuestions (i. 3067 ff.), f. 127 v^o The Travellers and the Angel (ii.\n291 ff.), f. 127 v^o Virgil\u2019s Mirror, f. 128 v^o The Two Coffers, f.\n129 The Beggars and the Pasties, &c. (v. 2031-2498). Parchment, large\nfolio, column of 66 lines, no Latin. These stories are in the same hand\nas the _Cant. Tales_, which go before, and the _Parlement of Foules_,\nwhich follows them. The text is that of the first recension unrevised;\na very poor copy.\nCAMB. UNIV. Ee. ii. 15. Paper, ff. 95, end of fifteenth or beginning\nof sixteenth cent., much mutilated. Contains ff. 30-32, a fragment of\nThe Three Questions (i. 3124-3315), and ff. 33-35, a fragment of the\nTrump of Death (i. 2083 ff.).\nCAMB. UNIV. Ff. i. 6. Paper, ff. 159, 8\u00bd \u00d7 6 in., written in various\nhands. Contains, ff. 3-5, part of the tale of Tereus (v. 5920-6052),\nff. 5-10, iv. 1114-1466 including the tale of Rosiphelee, ff. 45-51,\nv^o-95, viii. 271-846. The text of iv. 1321 agrees with that of the\nsecond recension.\nBALL. COLL., OXF. 354. Paper, ff. 253, 11\u00bd \u00d7 4\u00bc in. Contains\na miscellaneous collection of verse and prose, with memoranda &c.,\nall, or nearly all, apparently in the hand of the owner of the book,\none Richard Hill of Langley, Herts, who has registered on f. 21 (25)\nthe birth of his seven children, from the year 1518 to 1526, and has\nkept a short journal of public events which ends with the year 1536.\nAmong the extracts are several stories from the _Confessio Amantis_,\nneatly written, about 54-60 lines to the page, with no Latin. These\nextend over about 46 leaves of the book and are as follows (leaves\nby old numbering): ff. 55-70 v^o Tale of Appolinus, viii. 271-2028,\nff. 70 v^o-81 v^o Tales of Constance and of Perseus, ii. 587-1865,\nff. 81 v^o-83 v^o Adrian and Bardus, v. 4937-5162, ff. 83 v^o-84 v^o,\nNebuchadnezzar, i. 2785-3066, ff. 91 v^o-94 v^o Tales of Diogenes\nand of Pyramus, iii. 1201-1502 and 1655-1672, ff. 94 v^o-96 Midas\n(unfinished), v. 141-312, ff. 171 v^o-175, The Three Questions, i.\n3067-3402. The text is copied not from Caxton\u2019s edition but from a MS.\nof the first recension (_b_) or (_c_). It is not very correct, and\nshort passages or couplets are omitted here and there, as i. 3051-3054,\nRAWLINSON D. 82, Bodleian Library. Contains on ff. 25-33 _Conf.\nAmantis_, viii. 2377-2970. Paper, written in single column of 33 lines,\nno Latin. Copied from a MS. resembling B, but not apparently either\nfrom B itself or from Berthelette\u2019s MS.\nPHILLIPPS 22914 is reported as a fragment (four leaves) containing\n_Confessio Amantis_, v. 775-1542.\nNine good miniatures cut out of a MS. of the _Conf. Amantis_ are in\nthe possession of Mr. A. H. Frere, who kindly allowed me to see them.\nThey are as follows. (1) Tereus, (2) Codrus, (3) Socrates and his wife,\n(4) Dives and Lazarus, (5) Roman Triumph, (6) Ulysses and Telegonus,\n(7) The Three Questions, (8) Lycurgus taking an oath from the Athenians\n(?), (9) King on a quay with bales and gold vessels, apparently landed\nfrom a ship near, perhaps Apollonius landing at Tarsis. Several of\nthe pictures represent more than one scene of the story, as that of\nTereus, in which we have the king at meat presented with the head of\nhis son, while there are three birds in the background and the scene of\nthe outrage on Philomene on the left; and again in (4), where the rich\nman and his wife are sitting at table and refusing food to the beggar,\nwhile in the background on the right an angel is receiving the soul of\nthe dying Lazarus.\nThese miniatures are supposed to have belonged to Sir John Fenn, editor\nof the Paston Letters. The MS. from which they were cut seems to have\nbeen of the middle of the fifteenth cent.\nEvidence is afforded of one other large and well written MS. of the\n_Conf. Amantis_ by a fragment of parchment in the Shrewsbury School\nLibrary, of which a photograph has most kindly been sent to me by Dr.\nCalvert of Shrewsbury. It contains about 70 lines of the Prologue, viz.\nit belonged must have measured at least 15\u00bd \u00d7 11\u00bd in., and was\nwritten in double column of 50 lines.\nThree other MSS. are mentioned in the Catalogue of 1697 (vol. ii. pt.\n1), viz. 611 \u2018John Gower\u2019s Old English Poems\u2019 with \u2018S. Anselmi Speculum\nReligiosorum,\u2019 at Naworth Castle, which I strongly suspect is identical\nwith Harl. 3490 (H\u2081), 4035, \u2018Goweri Confessio Amantis, Fol. magn.,\u2019\nbelonging to Ric. Brideoake, Esq., of Ledwell, Oxon., and 6974, \u2018Jo.\nGower\u2019s Poems, fol.,\u2019 belonging to Sir Henry Langley of the County of\nSalop (i.e. of the Abbey, Shrewsbury).\nThe average excellence of the Gower MSS. stands high, and there\nis a surprisingly large proportion of well written and finely\ndecorated copies, which attain to more than a respectable standard of\ncorrectness. Manuscripts such as L or B\u2082, which stand in the third rank\namong copies of the _Confessio Amantis_, would take a very different\nplace among the authorities for any of Chaucer\u2019s works, second only to\nthe Ellesmere MS. if they were copies of the _Canterbury Tales_, and\neasily in the first place if it were a question of the _Legend of Good\nWomen_ or the _Hous of Fame_. It is evident not only that Gower was\ncareful about the text of his writings, but also that there was some\norganized system of reproduction, which was wanting in the case of\nChaucer.\nVERSION. It remains to say something of the Spanish prose version of\nthe _Confessio Amantis_, which exists in manuscript in the Library of\nthe Escorial (g. ii. 19). Information about this was first given me by\nMr. J. Fitzmaurice-Kelly, and since then by the learned Librarian of\nthe Escorial, Fr. Guillermo Antolin, O.S.A., who most obligingly sent\nme an account of it. The Catalogue (1858) thus describes the book:\n\u2018Confision del amante, libro as\u00ed intitulado compuesto por Juan Goer\nnatural del Reyno de Englaterra, e tornado en lengua Portuguesa por\nRoberto Payn \u00f3 Payna can\u00f3nigo de la ciudad de Lisboa, e despues fu\u00e9\npuesto en lenguaje castellano por Juan de Cuenca natural de Huete. Cod.\nescrito en papel el a\u00f1o de 1400, fol. menor. pasta.\u2019 The statement\nabout the author and the translators is taken from the beginning of the\ntranslation itself. It seems to be rather implied that the Castilian\nversion made by Juan de Cuenca was based upon the Portuguese of Robert\nPayn, no doubt an Englishman. The present Librarian adds that it is a\nbook of 411 leaves, and of the end of the fourteenth or beginning of\nthe fifteenth cent.\nThe translation was made from a copy of the first recension. So far\nas I can judge by the extracts with which the Librarian has furnished\nme, it is a tolerably close version. For example, Prol. 22 ff. \u2018e\npor que pocos escriven en lenguaje yngles yo entiendo de componer\nen el un lybro a onrra del Rey rricardo cuyo sugebto yo so en todo\nobedescimiento de mi cora\u00e7on, como dicho sugebto puede y deue a su\ndicho se\u00f1or,... asy fue que un tiempo acaescio como av\u00eda de ser que yo\nyendo en un batel a rremos por el rrio de atenas que va a la cibdad\nde noua troya ... y yo estonces falle por ventura a este mi se\u00f1or e\nluego como me vido mando que fuese a una barca en que el venia, y\nentre otras cosas que me dixo,\u2019 &c. And again viii. 2941 ff. (the\nChaucer greeting), \u2018Saluda de mi parte a caucer mi disciplo e mi poeta,\nquando con el topares, el qual por mi en la su mancibia fiso toda su\ndiligencia para componer y escreuir desyres e cantares de diversas\nmaneras de los quales toda la tierra es llena, por la qual cosa en\nespecial le soy mucho tenido mas que a ninguno de los otros. Por ende\ndile que le enbio desir que tal esta en su postrimera hedad por dar fyn\na todas sus obras se travaje de faser su testamento de amor, asi como\ntu has fecho agora en tu confision.\u2019\nEDITIONS. The _Confessio Amantis_ has been already six times printed,\nviz. by Caxton, by Berthelette (twice), in Chalmers\u2019 English Poets, by\nPauli, and by Prof. Henry Morley. All the later editions are dependent,\ndirectly or indirectly, on Berthelette.\nCAXTON printed the _Conf. Amantis_ in 1483. His text is a composite\none, taken from at least three MSS. At first he follows a copy of the\nthird recension, either the Magdalen MS. itself or one remarkably\nlike it, and he continues this for more than half the book, up to\nabout v. 4500. Then for a time he seems to follow a second recension\ncopy, either alone or in combination with the other, but from about\nv. 6400 to the end he prints from a manuscript of the unrevised first\nrecension, inserting however the additional passages in the seventh\nbook and the conclusion (after the Chaucer greeting) from one of his\nother MSS. The account of the books \u2018Quia vnusquisque\u2019 at the end is\nfrom a first recension MS. The principle, no doubt, was to include as\nmuch as possible, but two of the additional passages, v. 7015*-7036*\nand 7086*-7210*, were omitted, probably by oversight, while a first\nrecension copy was being followed. The later form of epilogue was\nperhaps printed rather than the other because it is longer. Caxton\nprints the lines at the end of the Prologue, which are given only by\n\u0394, and there are some other indications that he had a MS. of this\ntype; but he had also one of the AdBT group, which alone contain vii.\n    On f. cxvi v^o Caxton still agrees with Magd. almost regularly,\n    e.g. v. 4450 And myn hap 4454 is not trouble 4465 But for that\n    4467 ne shall yeue and lene 4484 doo 4503 A good word, whereas\n    on f. cxvii he differs repeatedly, e.g. 4528, 4532, 4543, 4555,\n    4560, 4572, and seems never to be in full agreement after this.\n    That he is following a first recension copy after about v. 6400\n    is clear from the unbroken series of readings belonging to this\n    class which he exhibits. The text generally is very poor and\n    the metre extremely bad.\nBERTHELETTE in 1532 printed the _Conf. Amantis_ from a MS. very closely\nresembling B. He did not venture, however, to substitute the preface\nwhich he found in his copy for that to which Caxton had given currency,\nbut merely expressed surprise that the printed copies should deviate so\nmuch from the MSS., and printed separately that which his manuscript\ngave. He also takes from Caxton the lines at the end of the Prologue,\nthe additional third recension passages, Prol. 495-498, 579-584, i.\ngreeting, viii. 2941-2960*, but he has overlooked v. 7701-7746. He\ninserts of course all the additional passages in v. and vii, as he\nfound them in his MS., loudly protesting against Caxton for omitting\n\u2018lynes and columnes, ye and sometyme holle padges.\u2019\nBerthelette\u2019s text is better than Caxton\u2019s, but his manuscript must\nhave been decidedly inferior in correctness to B.\nThe second edition, 1554, is a reprint of the first, column for column,\nin different type. A few mistakes are corrected, and the spelling is\nsomewhat changed, especially by substitution in many cases of _i_ for\nCHALMERS published the _Conf. Amantis_ in vol. ii. of the collection of\nBritish Poets, 1810, taking the text from Berthelette\u2019s edition of 1554.\nPAULI professed to follow Berthelette\u2019s first edition with collation\nthroughout of MSS. Harl. 7184 and 3869, and occasional reference to\nHarl. 3490 and the Stafford MS. It is almost impossible that this full\ncollation can really have been made, for by it nearly all Berthelette\u2019s\nerrors might have been corrected, whereas we find them as a matter of\nfact on every page of Pauli\u2019s edition. As to the critical judgement\nof the editor, it is enough to say that he regarded Harl. 7184 as a\nbetter authority for the text and spelling than either Harl. 3869\nor the Stafford MS. (being attracted apparently by the external\nmagnificence of the volume), and that he actually pronounced it to\nbe of the fourteenth cent. His diligence may be measured by the fact\nthat because Harl. 3490 stops short at viii. 3062* (in the middle of\na sentence), being left unfinished by the scribe, therefore Pauli\u2019s\nedition omits the remainder of this conclusion, 3063*-3114*[AL], though\nhe had the MS. in the Royal Library (R) within his reach, by means of\nwhich he might have completed his copy. He is also seriously inaccurate\nin the statements which he makes about the Stafford MS. as regards the\nadditional passages.\nA certain number of the errors in Berthelette\u2019s edition are corrected,\nbut very many remain, and in some cases further corruption has been\nintroduced by the editor, either from Harl. 7184 or otherwise. The\northography has been \u2018restored,\u2019 but hardly with success.\nMORLEY (1889) followed Pauli\u2019s text, with conjectural alterations of\nhis own, and a few corrections from Berthelette, as i. 773. Often\nthe changes are quite wrong, e.g. Prol. 82, 608, i. 777, 1675 f.,\n2957 f., the most extraordinary perhaps being iv. 2408 f. The editor\nprofesses to omit iii. 142-338 and a few lines here and there in other\nplaces. The omissions, however, are much more extensive than this\nseems to imply. In the fourth book alone they are as follows, 401-408,\n2858-2862, 2883-2888, 3181-3302, and in some cases it is impossible\neven to conjecture on what principle they are made.\nTHE PRESENT EDITION. The text follows the Bodleian Fairfax MS.\nand every deviation from this is noted. The critical apparatus is\nconstructed upon the following principles.\nThree manuscripts have been collated throughout with the text of\nF, viz. Bodley 902 (A), Corpus Christi Coll. 67 (C), and Bodley 294\n(B). These are selected to represent respectively the first recension\nrevised, the first recension unrevised, and the second recension\ntexts. A is an excellent copy, the best of its class, C is a carefully\nwritten MS., the best of the group to which it belongs, with the\nexception of Egerton 1991, and B, besides being a good copy and almost\nthe only second recension MS. which is not imperfect, has perhaps\na special claim to attention because its text is of the type which\nall the editions except that of Caxton have followed. In all cases\nwhere variation has been found, except where it is merely of form and\nspelling or of a very trifling and accidental kind, the readings of\nat least fourteen other selected copies have been ascertained, and by\nthis procedure those variations which are merely individual have been\ndistinguished from those which are shared by a class or a group. The\nresult is given in the critical notes, all the variations of A and\nB being there cited except those that are very trifling[AM], while\nthe readings of C are usually given only when shared by some other\nmanuscript.\nIt is important that it should be observed which the manuscripts are\nwhich have thus been referred to and how their evidence is cited.\nThey are divided always according to their recension, first, second\nor third, and they are cited in an unvarying order, as follows:\nAJMH\u2081X(G)ERCLB\u2082, SAdBT\u0394, FWH\u2083 (or K), so that A ... B\u2082 means the whole\nseries of the first class, and S ... \u0394 that of the second, while\nH\u2081 ... B\u2082 stands for H\u2081X(G)ERCLB\u2082, and E ... B\u2082 for ERCLB\u2082. These\nnineteen (or eighteen) manuscripts are present as witnesses throughout,\nwhether named or not; for when the manuscripts are named which give a\nvariation, it is to be assumed that the remainder have the reading of\nthe text. Thus the note\n  \u20181295 wisdom] wordes H\u2081 ... B\u2082, H\u2083\u2019\nmust be taken to imply that \u2018wisdom\u2019 is the reading of AJM, SAdBT\u0394, FW\nand \u2018wordes\u2019 of H\u2081XGERCLB\u2082, H\u2083:\n  \u20181296 gostly B\u2019\nmeans that the reading of the text, \u2018goodly,\u2019 is given by every one of\nthe nineteen except B:\nmeans that the reading of the text is that of AJMX, SAdBT\u0394, FWH\u2083 and\nthat of the note belongs to H\u2081GERCLB\u2082:\n  \u20181330 for to] \u00feat \u00feou SAdBT\u0394\u2019\nindicates a reading of the second recension only:\nstands for the fact that all the first recension copies except J vary\nfrom F, while the rest agree. Occasionally readings of other MSS. are\ncited besides those mentioned above, as Y, \u039b or Magd., but the absence\nof such citation must not be taken to imply anything.\nIt must be observed, however, that in some cases a more limited\nreference seemed desirable, especially on matters of form and spelling,\npoints about which it would be idle to adduce any evidence but that of\na few copies. Where selection of this kind is employed, the manuscripts\non both sides are cited: thus such notes as\n  \u20183691 set AJ, S, F sette C, B,\u2019\n  \u20184307 all S, F alle AJ, B\u2019\nmust not be taken to imply the reading of any copy except those\nmentioned. In a few cases this form is used to avoid misunderstanding\nin passages where the record of readings is for some reason incomplete,\nIn citing a variation as given by a class or group of MSS. no attempt\nis made to give the spelling of each one separately. The form cited is\nthat given either by the majority or by a leading MS. with variations\nsometimes added in parentheses.\n    Attention should be paid also to the following points: (1) It\n    was not found possible to complete the collation of the Glasgow\n    MS. (G) before the text was printed, and consequently its\n    readings must not be taken as implied, when not mentioned, any\n    further than v. 1970. The collation has since been completed\n    and some of the results are noted in the account of the MS.\n    (2) K takes the place of H\u2083 in vi. 1671-vii. 1405, and vii.\n    3594 to the end, where H\u2083 is defective. (3) Before assuming\n    the evidence of any MS. _ex silentio_ it is necessary that\n    the reader should assure himself that it is not defective\n    in the part concerned. The means of doing this are fully\n    afforded by the accounts given of the separate MSS., where\n    their imperfections are noted, and it must be remembered that\n    J and Ad are for the most part defective as regards the Latin\n    summaries, and that this is the case with T also in certain\n    parts. The readings of S on f. 50 are for the most part passed\n    over, as not originally belonging to that MS. (4) A few\n    abbreviated Latin terms are used in the critical notes, as _in\n    ras._ to indicate that the text is written over an erasure, or\n    _p.m._ to denote the reading of the first hand.\nThe lines are numbered in each book (for the first time), and the\nnumbers with an asterisk attached are those of the lines in other\nrecensions than that of the text. In addition to this it should be\nobserved that as nearly all references to Gower for the last forty\nyears have been made by Pauli\u2019s edition, it has been thought advisable\nto place in the margin of this text indications of the volumes and\npages of that edition: thus =P. 1. 153= stands for \u2018Pauli, vol. i. p.\nSetting aside matters of spelling, punctuation and grammatical form, we\nmay note that the material differences of reading between the text of\nthis edition and that of Pauli are in number about two thousand.\nOTHER ENGLISH WORKS. With regard to the text of the poem _In Praise of\nPeace_ all that need be said will be found in the notes upon it. The\nTrentham MS., which contains it, has already been fully described in\nthe volume of \u2018French Works.\u2019\nA poem in five seven-line stanzas, beginning \u2018Passe forthe \u00feou pilgryme\nand bridel wele \u00fey beste,\u2019 occurs in (Shirley\u2019s) MS. Ashmole 59, f.\n17 v^o (Bodl. Libr.), with the title \u2018Balade moral of gode counseyle\nmade by Gower.\u2019 The same without the final stanza (owing to loss of a\nleaf) occurs in MS. Rawlinson C. 86, but with no title or ascription\nof authorship, and both texts have been printed (not quite correctly)\nby Dr. Karl Meyer in his _John Gower\u2019s Beziehungen_, &c., 1889. In\naddition to these copies there is one in the British Museum MS. Addit.\n29729, which has been published by Dr. Max F\u00f6rster in the _Archiv f\u00fcr\ndas Studium der neueren Sprachen_, vol. 102, p. 50. In this MS. the\npiece is ascribed to Benedict Burgh, and it is called \u2018A leson to kepe\nwell the tonge.\u2019\nIt is almost impossible that these verses can have been written by\nGower, but out of deference to Shirley\u2019s authority (which is not very\nweighty however), and in order that the reader may judge, it is printed\nhere, all deviations from the Ashmole text being noted, except in the\ncase of \u2018th\u2019 for \u2018\u00fe,\u2019 and some readings of the Rawlinson copy (R) being\nadded in parentheses.\nBALADE MORAL OF GODE COUNSEYLE MADE BY GOWER.\n  Passe forth, thou pilgryme, and bridel wel thy beeste;[1]\n  Loke not agein for thing that may betyde;[2]\n  Thenke what thou wilt, but speke ay with the leeste;\n  Avyse thee wel who stondeth thee besyde;[3]\n  Let not thyne herte beo with thy tonge bewryde;\n  Trust not to muche in fayre visayginge,\n  For peynted cheere shapeth efft to stynge.[4]\n  Byholde thy selff, or that thou other deme;\n  Ne beo not glad whane other done amyss;[5]\n  Sey never al that which wolde the sothe seme,[6]                    10\n  Thou maist not wite what thy fortune is:[7]\n  For there is no wight on lyve iwyss[8]\n  That stondeth sure, ther fore I rede beware,[9]\n  And looke aboute for stumbling in the snare.\n  Reporte not muche on other mennes sawe;[10]\n  Be ay adrad to here a wicked fame;[11]\n  For man shal dye by dome of goddes lawe,\n  That here enpeyreth any mannes name.[12]\n  Avyse thee wel ther fore or thow attame[13]\n  Suche as thou mayst never revoke ageyn;[14]                         20\n  A good name leste is leste for ay certain.[15]\n  Pley not with pecus ne ffawvel to thy feere;[16]\n  Chese thou hem never, yif thou do affter me;\n  The hande is hurt that bourdeth with the bere;[17]\n  Fawvel fareth even right as doth a bee;[18]\n  Hony mowthed, ful of swetnesse is she,[19]\n  But loke behinde and ware thee from hir stonge,[20]\n  Thow shalt have hurt yf thou play with hir longe.[21]\n  Dispreyse no wight but if effte thou may him preyse,\n  Ne preyse no firre but thou may discomende:                         30\n  Weyghe thy wordes and hem by mesure peyse;\n  Thenke that the gilty may by grace amende,\n  And eke the gode may happen to offende:\n  Remember eke that what man doth amiss,[22]\n  Thou hast or art or may be suche as he is.[23]\nThis is full of lines that Gower would not have written, with\nsuperfluous syllables in the metre, as ll. 1, 5, 10, 17, 29, 33, 35\n(omitting those that might pass with amended spelling), accent on\nweak syllables, as ll. 20, 25, 26, 31, defective rhyme, as \u2018besyde\u2019:\n\u2018bewryde\u2019 (participle), and \u2018feere\u2019 (companion): \u2018bere,\u2019 or suppression\nof syllable at the beginning, as in l. 12. The form \u2018mayst\u2019 (maist) for\n\u2018miht\u2019 is not found in any respectable Gower MS. Moreover the style is\nnot that of Gower, but evidently imitated from Chaucer\u2019s poem \u2018Fle from\nthe pres.\u2019\nLINENOTES:\n[1] 1 for\u00fee wele\n[2] 2 ageine\n[3] 4 weele stonde\u00fee\n[4] 7 shape\u00fee (efft] her R)\n[5] 9 gladde (glad R) amysse\n[7] 11 wit (witte R)\n[8] 12 ewysse\n[9] 13 stonde\u00fee\n[10] 15 mens (mennys R)\n[11] 16 adradde\n[12] 18 enpeyre\u00fee mans (mannes R)\n[14] 20 ageyne\n[15] 21 gode (good R) certaine\n[16] 22 (Playe not pecus R)\n[17] 24 hurte bourde\u00fee (a brere R)\n[18] 25 fare\u00fee do\u00fee\n[19] 26 right ful (full R)\n[21] 28 \u00feowe shalt kache hareme to pley w^t \u00feeos beestis longe\n(Thow shalt haue hurt yf \u00feou play with her longe R)\n[22] 34 Remembre do\u00fee amisse\n[23] 35 haste arte\nCORRIGENDA ET ADDENDA\np. 2, note on 24-92, _for_ \u039b, _read_ \u039bP\u2082, and for _Of these_ H\u2083 Magd.\n_have_ read _Of these_ Magd. _has_\np. 13, note on 331, _for_ RSnDAr _read_ RSnDAr, \u0394\np. 14, l. 349, _for_ new _read_ newe\np. 19, note on 543, _read_ scholde A, B, K schold S, F\np. 23, note on 668, _for_ hol] hole AC _read_ hol B, F hole AC\n       note on 683, _for_ A _read_ AM\np. 25, l. 747, _for_ for _read_ forto\np. 29, l. 871, _for_ form _read_ forme\np. 33, l. 1024, _for_ wist _read_ wiste\np. 57, l. 782, _for_ There _read_ Ther\np. 64, l. 1052, _for_ righte _read_ rihte\np. 70, l. 1275, _for_ Commandeth _read_ Comandeth\np. 72, note on 1338, _for_ S\u0394 _read_ SAd\u0394, H\u2083\np. 88, l. 1946, _for_ wenyinge _read_ wenynge\np. 96, l. 2248, _for_ well _read_ wel\np. 107, l. 2630, _for_ discoevered _read_ descoevered\np. 112, l. 2822, _for_ bare _read_ bar\np. 113, l. 2838, _for_ But _read_ Bot\np. 133, below l. 96, a small space should be left\np. 138, l. 274, _for_ greveth _read_ grieveth\np. 150, l. 750, _for_ her _read_ hire\np. 170, l. 1498, _for_ Till _read_ Til\np. 182, note on 1916, _for_ RCLB\u2082, H\u2083 _read_ RCLB\u2082, \u0394, H\u2083\np. 200, note on 2592, _for_ AdB _read_ SAdB\u0394\np. 252, note on 983, _add_ pater \u0394\np. 257, note on 1164, _for_ XRCLB\u2082 _read_ H\u2081XRCLB\u2082\np. 260, note on 1258, _for_ AdT _read_ AdT\u0394\np. 262, note on 1336 (_margin_), add _om._ \u0394\np. 266, note on 1473, _for_ AdBT _read_ SAdBT\u0394\np. 269, note on 1605, _for_ SB\u039b _read_ B\u039b _and for_ AdT\u0394 _read_ SAdT\u0394\np. 280, note on 2023, _for_ Phoreus T _read_ Phoreus T\u0394\np. 282, l. 2077, _for_ hounde _read_ hound\np. 284, note on 2166, _for_ W _read_ \u0394, W\np. 289, l. 2357, _for_ pouere _read_ povere\np. 307, l. 225, _for_ distruid _read_ destruid\np. 314, l. 498, _for_ accordant _read_ acordant\np. 334, l. 1224 (_margin_), _add_ Confessor\np. 346, l. 1653, _for_ accompte _read_ acompte\np. 351, note on 1872, _for_ AC _read_ AC, S\np. 396, l. 3507, _for_ thinge _read_ thing\np. 421, l. 716, _for_ harme _read_ harm\np. 464, note on 745 ff., _add_ The authority here followed is the\n_Tr\u00e9sor_ of Brunetto Latini, pp. 84-88 (ed. 1863).\np. 468, note on 463 ff., _add_ The authority for this is perhaps the\n_Tr\u00e9sor_, p. 191.\np. 473, l. 11, _for_ 7101), Spertachus for Cyrus (vii. 3418), &c.\np. 489, note on 2459 ff., _for_ I am unable [to say where Gower found\nthis version of the story. The name Geta is quite unknown in the\nclassical] form of it. _read_ The name Geta was taken by Gower from the\n_Geta_ of Vitalis Blesensis, a dramatic piece in Latin elegiacs founded\non Plautus, in which Geta takes the place of Sosia: see Wright\u2019s _Early\nMysteries_, &c., pp. 79-90.\np. 509, note on 2606, for _on the ferst,_ read _on the ferste,_\nAN ADDITIONAL MS. OF THE \u2018CONFESSIO AMANTIS\u2019\nOn June 12, 1902, a very valuable manuscript of the _Confessio\nAmantis_, which had not hitherto been described, was offered for sale\nby Messrs. Sotheby. By the kind assistance of Dr. Furnivall, who was\nallowed by the auctioneers to examine the book before the sale, I am\nable to give the following description of it.\nFOUNTAINE MS. Contains _Confessio Amantis_ with \u2018Explicit\u2019 (six lines),\n\u2018Quam cinxere,\u2019 and \u2018Quia vnusquisque,\u2019 after which \u2018Deo gracias.\u2019\nThen at the end an alphabetical index to the contents of the poem.\nParchment, ff. 213 (originally), 17\u00bd \u00d7 12\u00bc in., neatly written\nin double column of 46 lines to the column, Latin summaries in the\ntext, red: middle of the fifteenth century. Illustrated throughout with\nwell-painted miniatures, of which there were originally 108, including\npictures of the signs of the Zodiac and of the positions of the\nprincipal stars. Of these miniatures nine are missing from the book,\nbut these have now been identified with the series of nine miniatures\nin the possession of Mr. A. H. Frere, which are described on p. clxvi\nof my Introduction. At the end of the text (f. 203) is written \u2018And^w.\nFountaine, 1791. \u00c6. 20.\u2019\n    This is a very large folio, giving a fair text of the first\n    recension. The interest of it depends upon the miniatures. In\n    describing the illustrated New College MS. 266 I remarked that\n    other similar copies must once have existed. In saying this I\n    was referring to the Frere miniatures, and it is a matter of\n    some interest to me to have been able to identify these with\n    the nine which are missing from the Fountaine MS. The subjects\n    of the Frere miniatures correspond duly with the places from\n    which pictures have been cut out, and the words which in some\n    cases have been cut away with the pictures fit in with those\n    that remain in the MS. For example, on f. 26 a miniature has\n    been cut out before i. 3067 (the tale of the Three Questions),\n    the text of the Latin summary above the missing picture being\n    cut off after the words \u2018tocius perdicionis.\u2019 The Frere\n    miniature which relates to this tale continues the sentence,\n    supplying the words \u2018causam sua culpa ministrat\u2019; and so also\n    with some of the others. In some respects we can now correct\n    our account of the Frere miniatures. The subjects of seven are\n    correctly given in the description, but the last two represent,\n    as we can now see, (8) Alexander and the Pirate, iii. 2363 ff.,\n    (9) Lycurgus departing with his goods from Athens, vii. 2917\n    ff. The book was bought by Mr. Quaritch for \u00a31550, certainly\n    the highest price ever paid for a Gower manuscript.\nCONFESSIO AMANTIS[24a]\n  i. _Torpor, ebes sensus, scola parua labor minimusque_\n       _Causant quo minimus ipse minora canam:_\n     _Qua tamen Engisti lingua canit Insula Bruti_\n       _Anglica Carmente metra iuuante loquar._\n     _Ossibus ergo carens que conterit ossa loquelis_\n       _Absit, et interpres stet procul oro malus._\nIncipit Prologus\n    Of hem that writen ous tofore\n  The bokes duelle, and we therfore\n  Ben tawht of that was write tho:\n  Forthi good is that we also\n  In oure tyme among ous hiere[24]\n  Do wryte of newe som matiere,[25]\n  Essampled of these olde wyse[26]\n  So that it myhte in such a wyse,[27]\n  Whan we ben dede and elleswhere,\n  In tyme comende after this.\n  Bot for men sein, and soth it is,\n  That who that al of wisdom writ\n  It dulleth ofte a mannes wit\n  To him that schal it aldai rede,[28]\n  For thilke cause, if that ye rede,\n  I wolde go the middel weie\n  And wryte a bok betwen the tweie,\n  Somwhat of lust, somewhat of lore,\n  Som man mai lyke of that I wryte:\n  And for that fewe men endite\n      [Sidenote: Hic in principio declarat qualiter in anno Regis\n      Ricardi secundi sexto decimo Iohannes Gower presentem libellum\n      composuit et finaliter compleuit, quem strenuissimo domino\n      suo domino Henrico de Lancastria tunc Derbeie Comiti cum omni\n      reuerencia specialiter destinauit.]\n  In oure englissh, I thenke make[29]\n  *A bok for Engelondes sake,[30]\n  The yer sextenthe of kyng Richard.\n  What schal befalle hierafterward\n  God wot, for now upon this tyde\n  Men se the world on every syde[31]\n  In sondry wyse so diversed,[32]\n  As forto speke of tyme ago.\n  The cause whi it changeth so\n  It needeth nought to specifie,[33]\n  The thing so open is at \u00ffe\n  That every man it mai beholde:\n  And natheles be daies olde,\n  Whan that the bokes weren levere,\n  Wrytinge was beloved evere[34]\n  Of hem that weren vertuous;\n  If noman write hou that it stode,[35]\n  The pris of hem that weren goode\n  Scholde, as who seith, a gret partie\n  Be lost: so for to magnifie\n  The worthi princes that tho were,\n  The bokes schewen hiere and there,[36]\n  Wherof the world ensampled is;[37]\n  And tho that deden thanne amis\n  Thurgh tirannie and crualte,[38]\n  So was the wrytinge of here werk.[39]\n  Thus I, which am a burel clerk,[40]\n  Purpose forto wryte a bok\n  After the world that whilom tok\n  Long tyme in olde daies passed:\n  Bot for men sein it is now lassed,\n  In worse plit than it was tho,\n  I thenke forto touche also\n  The world which neweth every dai,\n  Thogh I seknesse have upon honde\n  And longe have had, yit woll I fonde\n  To wryte and do my bisinesse,[41]\n  That in som part, so as I gesse,\n  The wyse man mai ben avised.\n  For this prologe is so assised\n  That it to wisdom al belongeth:\n  What wysman that it underfongeth,[42]\n  He schal drawe into remembrance\n  The fortune of this worldes chance,                                 70\n  The which noman in his persone[43]\n  Mai knowe, bot the god al one.[44]\n  Whan the prologe is so despended,\n  This bok schal afterward ben ended\n  Of love, which doth many a wonder[45]\n  And many a wys man hath put under.[46]\n  And in this wyse I thenke trete\n  Towardes hem that now be grete,\n  Betwen the vertu and the vice\n  Bot for my wittes ben to smale\n  To tellen every man his tale,\n  This bok, upon amendment\n  To stonde at his commandement,\n  With whom myn herte is of accord,\n  I sende unto myn oghne lord,\n  Which of Lancastre is Henri named:\n  The hyhe god him hath proclamed\n  Ful of knyhthode and alle grace.\n  With hol trust and with hol believe;\n  God grante I mot it wel achieve.\n  *[48]A bok for king Richardes sake,[49]\n  To whom belongeth my ligeance[50]\n  With al myn hertes obeissance\n  In al that evere a liege man[51]\n  Unto his king may doon or can:\n  So ferforth I me recomande[52]\n  Preyende unto the hihe regne[53]\n  Which causeth every king to regne,\n  That his corone longe stonde.\n        [Sidenote: Hic declarat in primis qualiter ob reuerenciam\n        serenissimi principis domini sui Regis Anglie Ricardi secundi[55]\n        totus suus humilis Iohannes Gower, licet graui infirmitate\n        a diu multipliciter fatigatus, huius opusculi labores\n        suscipere non recusauit, set[59] tanquam fauum ex variis floribus\n        recollectum, presentem libellum ex variis cronicis, historiis,[62]\n        poetarum philosophorumque dictis, quatenus sibi infirmitas\n        permisit, studiosissime compilauit.]\n  I thenke and have it understonde,\n  As it bifel upon a tyde,\n  As thing which scholde tho betyde,--[54]\n  Under the toun of newe Troye,\n  Which tok of Brut his ferste joye,[56]\n  In Temse whan it was flowende[57]\n  So as fortune hir tyme sette,\n  My liege lord par chaunce I mette;\n  And so befel,[60] as I cam nyh,[61]\n  Out of my bot, whan he me syh,\n  He bad me come in to his barge.\n  And whan I was with him at large,\n  Amonges othre thinges seid[63]\n  He hath this charge upon me leid,[64]\n  And bad me doo my besynesse[65]\n  Som newe thing I scholde boke,[66]\n  That he himself it mihte loke[67]\n  After the forme of my writynge.[68]\n  And thus upon his comandynge\n  Myn herte is wel the more glad[69]\n  To write so as he me bad;\n  And eek my fere is wel the lasse\n  That non envye schal compasse\n  Withoute a resonable wite[70]\n  A gentil herte his tunge stilleth,\n  That it malice non distilleth,[71]\n  But preyseth that is to be preised;\n  But he that hath his word unpeysed\n  And handleth <onwrong> every thing,[72]\n  I preye un to the hevene king[73]\n  Fro suche tunges he me schilde.\n  And natheles this world is wilde\n  Of such jangling, and what befalle,[74]\n  My kinges heste schal nought falle,                                70*\n  That I, in hope to deserve\n  His thonk, ne schal his wil observe;\n  And elles were I nought excused,\n  For that thing may nought be refused\n  Which that a king himselve bit.[75]\n  Forthi the symplesce of my wit[76]\n  I thenke if that it myhte avayle[77]\n  In his service to travaile:[78]\n  Though I seknesse have upon honde,\n  So as I made my beheste,[80]\n  To make a bok after his heste,[81]\n  And write in such a maner wise,\n  Which may be wisdom to the wise\n  And pley to hem that lust to pleye.\n  But in proverbe I have herd seye\n  That who that wel his werk begynneth[82]\n  The rather a good ende he wynneth;\n  And thus the prologe of my bok[83]\n  And eek somdel after the newe,\n  I wol begynne[84] for to newe.[85]\n                        [Sidenote: [THE FORMER TIME BETTER THAN THIS.]]\n  ii. _Tempus preteritum presens fortuna beatum_\n        _Linquit, et antiquas vertit in orbe vias._[86]\n      _Progenuit veterem concors dileccio pacem,_\n        _Dum facies hominis nuncia mentis erat:_\n      _Legibus vnicolor tunc temporis aura refulsit,_\n        _Iusticie plane tuncque fuere vie._[87]\n      _Nuncque latens odium vultum depingit amoris,_\n        _Paceque sub ficta tempus ad arma tegit;_[88]\n      _Instar et ex variis mutabile Cameliontis_\n        _Lex gerit, et regnis sunt noua iura nouis:_                (10)\n      _Climata que fuerant solidissima sicque per orbem_\n        _Soluuntur, nec eo centra quietis habent._\n    If I schal drawe in to my mynde\n        [Sidenote: De statu regnorum, vt dicunt, secundum temporalia,\n        videlicet tempore regis Ricardi secundi anno regni sui sexto\n  The tyme passed, thanne I fynde\n  The world stod thanne in al his welthe:\n  Tho was the lif of man in helthe,\n  Tho was plente, tho was richesse,\n  Tho was the fortune of prouesse,\n  Tho was knyhthode in pris be name,\n  Write in Cronique is yit withholde;\n  Justice of lawe tho was holde,\n  The privilege of regalie\n  Was sauf, and al the baronie\n  Worschiped was in his astat;\n  The citees knewen no debat,\n  The poeple stod in obeissance\n  Under the reule of governance,\n  And pes, which ryhtwisnesse keste,[90]\n  Of mannes herte the corage\n  Was schewed thanne in the visage;\n  The word was lich to the conceite[91]\n  Withoute semblant of deceite:\n  Tho was ther unenvied love,[92]\n  Tho was the vertu sett above\n  And vice was put under fote.\n  Now stant the crop under the rote,\n  The world is changed overal,\n  That love is falle into discord.\n  And that I take to record\n  Of every lond for his partie\n  The comun vois, which mai noght lie;[93]\n  Noght upon on, bot upon alle\n  It is that men now clepe and calle,\n  And sein the regnes ben divided,[94]\n  In stede of love is hate guided,\n  The werre wol no pes purchace,\n  And lawe hath take hire double face,                               130\n  So that justice out of the weie\n  With ryhtwisnesse is gon aweie:\n  And thus to loke on every halve,\n  Men sen the sor withoute salve,\n  Which al the world hath overtake.\n  Ther is no regne of alle outtake,\n  For every climat hath his diel\n  After the tornynge of the whiel,\n  Which blinde fortune overthroweth;\n  The hevene wot what is to done,\n  Bot we that duelle under the mone\n  Stonde in this world upon a weer,[95]\n  And namely bot the pouer[96]\n  Of hem that ben the worldes guides\n  With good consail on alle sides\n  Be kept upriht in such a wyse,[97]\n  That hate breke noght thassise\n  Of love, which is al the chief[98]\n  For alle resoun wolde this,\n                             [Sidenote: Apostolus. Regem honorificate.]\n  That unto him which the heved is\n  The membres buxom scholden bowe,\n  And he scholde ek her trowthe allowe,\n  With al his herte and make hem chiere,[99]\n                           [Sidenote: Salomon. Omnia fac cum consilio.]\n  For good consail is good to hiere.\n  Althogh a man be wys himselve,[100]\n  Yit is the wisdom more of tuelve;\n  And if thei stoden bothe in on,[101]\n  That god his grace wolde sende\n  To make of thilke werre an ende,\n  Which every day now groweth newe:\n  And that is gretly forto rewe\n  In special for Cristes sake,\n  Which wolde his oghne lif forsake\n  Among the men to yeve pes.\n  But now men tellen natheles\n  That love is fro the world departed,[102]\n  With hem that liven now adaies.\n  Bot forto loke at alle assaies,\n  To him that wolde resoun seche\n  After the comun worldes speche\n  It is to wondre of thilke werre,\n  In which non wot who hath the werre;\n  For every lond himself deceyveth\n  And of desese his part receyveth,\n  And yet ne take men no kepe.\n  To whom no consail may ben hid,\n  Upon the world which is betid,\n  Amende that wherof men pleigne\n  With trewe hertes and with pleine,\n  And reconcile love ayeyn,\n  As he which is king sovereign\n  Of al the worldes governaunce,\n  And of his hyhe porveaunce\n  Afferme pes betwen the londes\n  And take her cause into hise hondes,                               190\n  So that the world may stonde appesed\n  And his godhede also be plesed.\n  iii. _Quas coluit Moises vetus aut nouus ipse Iohannes,_\n         _Hesternas leges vix colit ista dies._\n       _Sic prius ecclesia bina virtute polita_\n         _Nunc magis inculta pallet vtraque via._\n       _Pacificam Petri vaginam mucro resumens_\n         _Horruit ad Cristi verba cruoris iter;_\n       _Nunc tamen assiduo gladium de sanguine tinctum_\n         _Vibrat auaricia, lege tepente sacra._[103]\n       _Sic lupus est pastor, pater hostis, mors miserator,_\n         _Predoque largitor, pax et in orbe timor._[104]            (10)\n    To thenke upon the daies olde,\n        [Sidenote: De statu cleri, vt dicunt, secundum spiritualia,\n        videlicet tempore Roberti Gibbonensis, qui nomen Clementis sibi\n        sortitus est, tunc antipape.[105]]\n  The lif of clerkes to beholde,\n  Men sein how that thei weren tho\n  Ensample and reule of alle tho\n  Whiche of wisdom the vertu soughten.\n  Unto the god ferst thei besoughten\n  As to the substaunce of her Scole,\n  That thei ne scholden noght befole                                 200\n  Her wit upon none erthly werkes,[106]\n  Which were ayein thestat of clerkes,\n  And that thei myhten fle the vice\n  Which Simon hath in his office,\n  Wherof he takth the gold in honde.[107]\n  For thilke tyme I understonde\n  The Lumbard made non eschange\n  The bisschopriches forto change,\n  Ne yet a lettre for to sende\n  Or cured or withoute cure.\n  The cherche keye in aventure\n  Of armes and of brygantaille\n  Stod nothing thanne upon bataille;\n  To fyhte or for to make cheste[109]\n  It thoghte hem thanne noght honeste;\n  Bot of simplesce and pacience\n  Thei maden thanne no defence:\n  The Court of worldly regalie[110]\n  The vein honour was noght desired,\n  Which hath the proude herte fyred;\n  Humilite was tho withholde,\n  And Pride was a vice holde.\n  Of holy cherche the largesse\n  Yaf thanne and dede gret almesse\n  To povere men that hadden nede:\n  Thei were ek chaste in word and dede,\n  Wherof the poeple ensample tok;\n  Or forto preche or forto preie,\n  To wisse men the ryhte weie\n  Of suche as stode of trowthe unliered.\n  Lo, thus was Petres barge stiered[111]\n  Of hem that thilke tyme were,\n  And thus cam ferst to mannes Ere\n  The feith of Crist and alle goode\n  Thurgh hem that thanne weren goode\n  And sobre and chaste and large and wyse.\n  Simon the cause hath undertake,\n  The worldes swerd on honde is take;\n  And that is wonder natheles,\n  Whan Crist him self hath bode pes\n  And set it in his testament,\n  How now that holy cherche is went,\n  Of that here lawe positif\n  Hath set to make werre and strif\n  For worldes good, which may noght laste.[112]\n  Of every right and wrong also;\n  But whil the lawe is reuled so\n  That clerkes to the werre entende,\n  I not how that thei scholde amende\n  The woful world in othre thinges,\n  To make pes betwen the kynges\n  After the lawe of charite,\n  Which is the propre duete\n  Belongende unto the presthode.\n  The hevene is ferr, the world is nyh,\n  And veine gloire is ek so slyh,\n  Which coveitise hath now withholde,\n  That thei non other thing beholde,\n  Bot only that thei myhten winne.\n  And thus the werres thei beginne,\n  Wherof the holi cherche is taxed,[114]\n  That in the point as it is axed\n  The disme goth to the bataille,\n  To don hem riht be other weie.\n  In to the swerd the cherche keie\n  Is torned, and the holy bede\n  Into cursinge, and every stede\n  Which scholde stonde upon the feith\n  And to this cause an Ere leyth,\n  Astoned is of the querele.\n  That scholde be the worldes hele\n  Is now, men sein, the pestilence\n  Fro the clergie in special:\n  And that is schewed overal,\n  In eny thing whan thei ben grieved.\n  Bot if Gregoire be believed,\n  As it is in the bokes write,\n  He doth ous somdel forto wite\n  The cause of thilke prelacie,\n  Wher god is noght of compaignie:\n  For every werk as it is founded\n  Schal stonde or elles be confounded;                               290\n  Who that only for Cristes sake\n  Desireth cure forto take,\n  And noght for pride of thilke astat,\n  To bere a name of a prelat,\n  He schal be resoun do profit\n  In holy cherche upon the plit\n  That he hath set his conscience;\n        [Sidenote: Gregorius. Terrenis lucris inhiant, honore prelacie\n        gaudent, et non vt prosint, set vt presint, episcopatum\n        desiderant.]\n  Bot in the worldes reverence\n  Ther ben of suche manie glade,\n  Noght for the merite of the charge,\n  Bot for thei wolde hemself descharge\n  Of poverte and become grete;\n  And thus for Pompe and for beyete\n  The Scribe and ek the Pharisee\n  Of Mo\u00efses upon the See\n  In the chaiere on hyh ben set;\n  Wherof the feith is ofte let,\n  Which is betaken hem to kepe.\n  Bot of the world is noght foryete;\n  For wel is him that now may gete\n  Office in Court to ben honoured.\n  The stronge coffre hath al devoured\n  Under the keye of avarice\n  The tresor of the benefice,\n  Wherof the povere schulden clothe[116]\n  And ete and drinke and house bothe;\n  The charite goth al unknowe,\n  And slouthe kepeth the libraire[117]\n  Which longeth to the Saintuaire;\n  To studie upon the worldes lore\n  Sufficeth now withoute more;\n  Delicacie his swete toth\n  Hath fostred so that it fordoth\n  Of abstinence al that ther is.\n  And forto loken over this,\n  If Ethna brenne in the clergie,\n  At Avynoun thexperience[118]\n  Therof hath yove an evidence,\n  Of that men sen hem so divided.\n  And yit the cause is noght decided;\n  Bot it is seid and evere schal,\n  Betwen tuo Stoles lyth the fal,[119]\n  Whan that men wenen best to sitte:\n  In holy cherche of such a slitte[120]\n  Is for to rewe un to ous alle;\n  Towardes him which hath the trowthe.[121]\n  Bot ofte is sen that mochel slowthe,\n  Whan men ben drunken of the cuppe,\n  Doth mochel harm, whan fyr is uppe,\n  Bot if somwho the flamme stanche;\n  And so to speke upon this branche,\n  Which proud Envie hath mad to springe,[122]\n  Of Scisme, causeth forto bringe\n  This newe Secte of Lollardie,\n  Among the clerkes in hemselve.\n  It were betre dike and delve\n  And stonde upon the ryhte feith,\n  Than knowe al that the bible seith[123]\n  And erre as somme clerkes do.\n  Upon the hond to were a Schoo\n  And sette upon the fot a Glove\n  Acordeth noght to the behove\n  Of resonable mannes us:\n  That Crist in Erthe taghte here,\n  Thei scholden noght in such manere,\n  Among hem that ben holden wise,\n  The Papacie so desguise\n  Upon diverse eleccioun,\n  Which stant after thaffeccioun\n  Of sondry londes al aboute:\n  Bot whan god wole, it schal were oute,\n  For trowthe mot stonde ate laste.\n  Upon the Pope and his astat,\n  Wherof thei falle in gret debat;\n  This clerk seith yee, that other nay,[125]\n  And thus thei dryve forth the day,\n  And ech of hem himself amendeth\n  Of worldes good, bot non entendeth\n  To that which comun profit were.\n  Thei sein that god is myhti there,\n  And schal ordeine what he wile,\n  Where is the peril of the feith,\n  Bot every clerk his herte leith\n  To kepe his world in special,\n  And of the cause general,\n  Which unto holy cherche longeth,\n  Is non of hem that underfongeth\n  To schapen eny resistence:\n  And thus the riht hath no defence,\n  Bot ther I love, ther I holde.\n  Wherof the flock withoute guide\n  Devoured is on every side,\n  In lacke of hem that ben unware\n  Schepherdes, whiche her wit beware\n  Upon the world in other halve.\n  The scharpe pricke in stede of salve[126]\n  Thei usen now, wherof the hele\n  Thei hurte of that thei scholden hele;\n  And what Schep that is full of wulle\n  Whil ther is eny thing to pile:\n  And thogh ther be non other skile\n  Bot only for thei wolden wynne,\n  Thei leve noght, whan thei begynne,\n  Upon her acte to procede,\n  Which is no good schepherdes dede.\n  And upon this also men sein,\n  That fro the leese which is plein\n  Into the breres thei forcacche[127]\n  Her Orf, for that thei wolden lacche[128]                          410\n  With such duresce, and so bereve\n  That schal upon the thornes leve\n  Of wulle, which the brere hath tore;\n  Wherof the Schep ben al totore\n  Of that the hierdes make hem lese.\n  Lo, how thei feignen chalk for chese,\n  For though thei speke and teche wel,\n  Thei don hemself therof no del:\n  For if the wolf come in the weie,[129]\n  Wherof thei scholde her flock defende;[130]\n  Bot if the povere Schep offende\n  In eny thing, thogh it be lyte,\n  They ben al redy forto smyte;\n  And thus, how evere that thei tale,\n  The strokes falle upon the smale,\n  And upon othre that ben grete\n  Hem lacketh herte forto bete.\n  So that under the clerkes lawe\n  I wol noght seie in general,\n  For ther ben somme in special\n  In whom that alle vertu duelleth,\n                           [Sidenote: Qui vocatur a deo tanquam Aaron.]\n  And tho ben, as thapostel telleth,\n  That god of his eleccioun\n  Hath cleped to perfeccioun\n  In the manere as Aaron was:\n  Thei ben nothing in thilke cas\n  Of Simon, which the foldes gate\n  Bot thei gon in the rihte weie.\n  Ther ben also somme, as men seie,\n  That folwen Simon ate hieles,\n  Whos carte goth upon the whieles\n  Of coveitise and worldes Pride,\n  And holy cherche goth beside,\n  Which scheweth outward a visage\n  Of that is noght in the corage.\n  For if men loke in holy cherche,\n  Betwen the word and that thei werche[131]                          450\n  Ther is a full gret difference:\n  Thei prechen ous in audience\n  That noman schal his soule empeire,[132]\n  For al is bot a chirie feire\n  This worldes good, so as thei telle;\n  Also thei sein ther is an helle,\n  Which unto mannes sinne is due,[133]\n  And bidden ous therfore eschue\n  That wikkid is, and do the goode.\n  It thenkth thei wolden do the same;\n  Bot yet betwen ernest and game\n  Ful ofte it torneth other wise.\n  With holy tales thei devise\n  How meritoire is thilke dede\n  Of charite, to clothe and fede\n  The povere folk and forto parte\n  The worldes good, bot thei departe\n  Ne thenken noght fro that thei have.\n  With penance and with abstinence\n  Of chastite the continence;\n  Bot pleinly forto speke of that,\n  I not how thilke body fat,\n  Which thei with deynte metes kepe\n  And leyn it softe forto slepe,\n  Whan it hath elles al his wille,\n  With chastite schal stonde stille:\n  And natheles I can noght seie,\n  Touchende of this, how evere it stonde,\n  I here and wol noght understonde,\n  For therof have I noght to done:\n  Bot he that made ferst the Mone,\n  The hyhe god, of his goodnesse,\n  If ther be cause, he it redresce.[134]\n  Bot what as eny man accuse,[135]\n  This mai reson of trowthe excuse;\n  The vice of hem that ben ungoode\n  For every man hise oghne werkes\n  Schal bere, and thus as of the clerkes\n  The goode men ben to comende,\n  And alle these othre god amende:\n  For thei ben to the worldes \u00ffe[136]\n  The Mirour of ensamplerie,\n  To reulen and to taken hiede\n  Betwen the men and the godhiede.\n  iv. _Vulgaris populus regali lege subactus_\n        _Dum iacet, vt mitis agna subibit onus._\n      _Si caput extollat et lex sua frena relaxet,_\n        _Vt sibi velle iubet, Tigridis instar habet._\n      _Ignis, aqua dominans duo sunt pietate carentes,_\n        _Ira tamen plebis est violenta magis._\n    Now forto speke of the comune,\n        [Sidenote: De statu plebis, vt dicunt, secundum accidencium\n  Which hath befalle in sondri londes:\n  Bot often for defalte of bondes\n  Al sodeinliche, er it be wist,\n  A Tonne, whanne his lye arist,\n  Tobrekth and renneth al aboute,\n  Which elles scholde noght gon oute;\n  And ek fulofte a litel Skar\n  Upon a Banke, er men be war,\n  Let in the Strem, which with gret peine,\n  Wher lawe lacketh, errour groweth,\n  He is noght wys who that ne troweth,\n  For it hath proeved ofte er this;\n  And thus the comun clamour is\n  In every lond wher poeple dwelleth,\n  And eche in his compleignte telleth\n  How that the world is al miswent,\n  And ther upon his jugement[139]\n  Yifth every man in sondry wise.\n  His conscience and noght misuse,\n  He may wel ate ferste excuse\n  His god, which evere stant in on:\n  In him ther is defalte non,\n  So moste it stonde upon ousselve\n  Nought only upon ten ne twelve,\n  Bot plenerliche upon ous alle,\n  For man is cause of that schal falle.\n    And natheles yet som men wryte\n        [Sidenote: Nota contra hoc, quod aliqui sortem fortune, aliqui\n        influenciam planetarum ponunt, per quod, vt dicitur, rerum\n        euentus necessario contingit. Set pocius dicendum est, quod\n        ea que nos prospera et aduersa in hoc mundo vocamus, secundum\n        merita et demerita hominum digno dei iudicio proveniunt.]\n  And som men holde oppinion\n  That it is constellacion,\n  Which causeth al that a man doth:\n  God wot of bothe which is soth.\n  The world as of his propre kynde\n  Was evere untrewe, and as the blynde\n  Improprelich he demeth fame,\n  He blameth that is noght to blame\n  And preiseth that is noght to preise:\n  Thus whan he schal the thinges peise,                              540\n  Ther is deceipte in his balance,\n  And al is that the variance\n  Of ous, that scholde ous betre avise;[140]\n  For after that we falle and rise,\n  The world arist and falth withal,\n  So that the man is overal\n  His oghne cause of wel and wo.\n  That we fortune clepe so\n  Out of the man himself it groweth;\n  Behold the poeple of Irael:[141]\n  For evere whil thei deden wel,\n  Fortune was hem debonaire,\n  And whan thei deden the contraire,\n  Fortune was contrariende.\n  So that it proeveth wel at ende\n  Why that the world is wonderfull\n  And may no while stonde full,\n  Though that it seme wel besein;\n  And evere goth the whiel aboute,\n  And evere stant a man in doute,\n  Fortune stant no while stille,\n  So hath ther noman al his wille.\n  Als fer as evere a man may knowe,[142]\n  Ther lasteth nothing bot a throwe;\n        [Sidenote: Boicius. O quam dulcedo humane vite multa\n        amaritudine aspersa est!]\n  The world stant evere upon debat,\n  So may be seker non astat,\n  Now hier now ther, now to now fro,\n  And evere hath don and evere schal:\n  Wherof I finde in special\n  A tale writen in the Bible,\n  Which moste nedes be credible;\n  And that as in conclusioun\n  Seith that upon divisioun\n  Stant, why no worldes thing mai laste,\n  Til it be drive to the laste.\n  And fro the ferste regne of alle[143]\n  Of that the regnes be muable\n  The man himself hath be coupable,\n  Which of his propre governance\n  Fortuneth al the worldes chance.\n  v.  _Prosper et aduersus obliquo tramite versus_\n        _Immundus mundus decipit omne genus._\n      _Mundus in euentu versatur vt alea casu,_[144]\n        _Quam celer in ludis iactat auara manus._[145]\n      _Sicut ymago viri variantur tempora mundi,_\n        _Statque nichil firmum preter amare deum._[146]\n    The hyhe almyhti pourveance,\n  In whos eterne remembrance\n  Fro ferst was every thing present,\n  He hath his prophecie sent,[147]\n  In such a wise as thou schalt hiere,\n        [Sidenote: Hic in prologo tractat de Statua illa, quam\n        Rex Nabugodonosor viderat in sompnis, cuius caput aureum,\n        pectus argenteum, venter eneus, tibie ferree, pedum vero quedam\n        pars ferrea, quedam fictilis videbatur, sub qua membrorum\n        diuersitate secundum Danielis exposicionem huius mundi variacio\n        figurabatur.]\n  Hou that this world schal torne and wende,\n  Till it be falle to his ende;[148]\n  Wherof the tale telle I schal,\n  In which it is betokned al.\n    As Nabugodonosor slepte,\n  A swevene him tok, the which he kepte\n  Til on the morwe he was arise,\n  For he therof was sore agrise.\n  To Daniel his drem he tolde,\n  Arede what it tokne may;\n  And seide: \u2018Abedde wher I lay,\n  Me thoghte I syh upon a Stage\n  Wher stod a wonder strange ymage.\n  His hed with al the necke also\n  Thei were of fin gold bothe tuo;\n  His brest, his schuldres and his armes\n  Were al of selver, bot the tharmes,[149]\n  The wombe and al doun to the kne,\n  The legges were al mad of Stiel,[151]\n  So were his feet also somdiel,\n  And somdiel part to hem was take\n  Of Erthe which men Pottes make;\n        [Sidenote: Hic narrat vlterius de quodam lapide grandi,[152]\n        qui, vt in dicto sompnio videbatur, ab excelso monte super\n        statuam corruens ipsam quasi in nichilum penitus contriuit.]\n  The fieble meynd was with the stronge,\n  So myhte it wel noght stonde longe.[153]\n  And tho me thoghte that I sih\n  A gret ston from an hull on hyh[154]\n  Fel doun of sodein aventure\n  With which Ston al tobroke was\n  Gold, Selver, Erthe, Stiel and Bras,\n  That al was in to pouldre broght,\n  And so forth torned into noght.\u2019\n        [Sidenote: Hic loquitur de interpretacione sompnii, et primo\n        dicit[155] de significacione capitis aurei.]\n    This was the swevene which he hadde,\n  That Daniel anon aradde,\n  And seide him that figure strange\n  Betokneth how the world schal change\n  And waxe lasse worth and lasse,\n  The necke and hed, that weren golde,\n  He seide how that betokne scholde\n  A worthi world, a noble, a riche,\n  To which non after schal be liche.\n  Of Selver that was overforth\n  Schal ben a world of lasse worth;\n  And after that the wombe of Bras\n  Tokne of a werse world it was.\n  The Stiel which he syh afterward\n        [Sidenote: De significacione pedum, qui ex duabus materiis\n        discordantibus adinuicem diuisi extiterant.]\n  Bot yet the werste of everydel\n  Is last, whan that of Erthe and Stiel\n  He syh the feet departed so,\n  For that betokneth mochel wo.\n  Whan that the world divided is,\n  It moste algate fare amis,\n  For Erthe which is meynd with Stiel\n  Togedre may noght laste wiel,\n  Bot if that on that other waste;\n        [Sidenote: De lapidis statuam confringentis significacione.]\n  The Ston, which fro the hully Stage\n  He syh doun falle on that ymage,\n  And hath it into pouldre broke,\n  That swevene hath Daniel unloke,\n  And seide how that is goddes myht,\n  Which whan men wene most upryht\n  To stonde, schal hem overcaste.\n  And that is of this world the laste,\n  And thanne a newe schal beginne,[156]\n  Fro which a man schal nevere twinne;                               660\n  Or al to peine or al to pes\n  That world schal lasten endeles.\n        [Sidenote: Hic consequenter scribit qualiter huius seculi\n        regna variis mutacionibus, prout in dicta statua figurabatur,\n        secundum temporum distincciones sencibiliter hactenus\n        diminuuntur.[158m]]\n    Lo thus expondeth Daniel[157]\n  The kynges swevene faire and wel\n  In Babiloyne the Cite,\n  Wher that the wiseste of Caldee\n  Ne cowthen wite what it mente;\n  Bot he tolde al the hol entente,[158]\n  As in partie it is befalle.\n        [Sidenote: De seculo aureo, quod in capite statue designatum\n        est, a tempore ipsius Nabugodonosor Regis Caldee vsque in\n        regnum Ciri Regis Persarum.]\n  Was in that kinges time tho,\n  And laste manye daies so,\n  Therwhiles that the Monarchie\n  Of al the world in that partie\n  To Babiloyne was soubgit;\n  And hield him stille in such a plit,\n  Til that the world began diverse:\n  And that was whan the king of Perse,\n  Which Cirus hyhte, ayein the pes\n  Of Babiloine al that Empire,[159]\n  Ryht as thei wolde hemself desire,\n  Put under in subjeccioun[160]\n  And tok it in possessioun,\n  And slayn was Baltazar the king,\n  Which loste his regne and al his thing.\n  And thus whan thei it hadde wonne,\n        [Sidenote: De seculo argenteo, quod in pectore designatum\n        est, a tempore ipsius Regis Ciri vsque in regnum Alexandri\n        Regis Macedonie.]\n  The world of Selver was begonne\n  And that of gold was passed oute:\n  In to the Regne of Darius;\n  And thanne it fell to Perse thus,\n  That Alisaundre put hem under,\n  Which wroghte of armes many a wonder,\n  So that the Monarchie lefte\n  With Grecs, and here astat uplefte,\n  And Persiens gon under fote,\n  So soffre thei that nedes mote.[161]\n        [Sidenote: De seculo eneo, quod in ventre designatum est,\n        a tempore ipsius Alexandri vsque in regnum Iulii Romanorum\n        Imparatoris.]\n  And tho the world began of Bras,\n  Bot for the time thus it laste,\n  Til it befell that ate laste\n  This king, whan that his day was come,\n  With strengthe of deth was overcome.\n  And natheles yet er he dyde,[162]\n  He schop his Regnes to divide\n  To knyhtes whiche him hadde served,\n  And after that thei have deserved\n  Yaf the conquestes that he wan;\n  Among hem that the Regnes hadde,\n  Thurgh proud Envie which hem ladde,\n  Til it befell ayein hem thus:\n  The noble Cesar Julius,\n  Which tho was king of Rome lond,\n  With gret bataille and with strong hond\n  Al Grece, Perse and ek Caldee\n  Wan and put under, so that he[163]\n  Noght al only of thorient\n  Governeth under his empire,\n  As he that was hol lord and Sire,\n  And hield thurgh his chivalerie[165]\n  Of al this world the Monarchie,[166]\n  And was the ferste of that honour\n  Which tok the name of Emperour.\n        [Sidenote: De seculo ferreo, quod in tibeis designatum\n        est, a tempore Iulii vsque in[167] regnum Karoli magni Regis\n        Francorum.[168m]]\n    Wher Rome thanne wolde assaille,\n  Ther myhte nothing contrevaille,\n  Bot every contre moste obeie:\n  And comen is the world of Stiel,\n  And stod above upon the whiel.[168]\n  As Stiel is hardest in his kynde\n  Above alle othre that men finde\n  Of Metals, such was Rome tho\n  The myhtieste, and laste so\n  Long time amonges the Romeins\n  Til thei become so vileins,\n  That the fals Emperour Leo[169]\n  The patrimoine and the richesse,\n  Which to Silvestre in pure almesse\n  The ferste Constantinus lefte,\n  Fro holy cherche thei berefte.\n  Bot Adrian, which Pope was,[170]\n  And syh the meschief of this cas,\n  Goth in to France forto pleigne,\n  And preith the grete Charlemeine,\n  For Cristes sake and Soule hele\n  Of holy cherche in his defence.\n  And Charles for the reverence\n  Of god the cause hath undertake,\n  And with his host the weie take[172]\n  Over the Montz of Lombardie;\n  Of Rome and al the tirandie\n  With blodi swerd he overcom,\n  And the Cite with strengthe nom;\n  In such a wise and there he wroghte,\n  That holy cherche ayein he broghte                                 760\n  Into franchise, and doth restore\n  The Popes lost, and yaf him more:\n  And thus whan he his god hath served,\n  He tok, as he wel hath deserved,[173]\n  The Diademe and was coroned.\n  Of Rome and thus was abandoned\n  Thempire, which cam nevere ayein\n  Into the hond of no Romein;[174]\n  Bot a long time it stod so stille\n  Til that fortune hir whiel so ladde,\n  That afterward Lombardz it hadde,\n  Noght be the swerd, bot be soffrance\n  Of him that tho was kyng of France,\n  Which Karle Calvus cleped was;\n  And he resigneth in this cas\n  Thempire of Rome unto Lowis\n  His Cousin, which a Lombard is.\n        [Sidenote: De seculo nouissimis iam temporibus ad\n        similitudinem pedum in discordiam lapso et diuiso, quod\n        post decessum ipsius Karoli, cum imperium Romanorum in\n        manus Longobardorum peruenerat,[175] tempore Alberti et\n        Berengarii incepit: nam ob eorum diuisionem contigit,\n        vt Almanni imperatoriam adepti sunt maiestatem. In\n        cuius solium quendam principem theotonicum Othonera\n        nomine sublimari primitus constituerunt. Et ab illo\n        regno incipiente diuisio per vniuersum orbem in posteros\n        concreuit, vnde nos ad alterutrum diuisi huius seculi\n        consummacionem iam vltimi expectamus.]\n  And so hit laste into the yeer\n  Bot thanne upon dissencioun\n  Thei felle, and in divisioun\n  Among hemself that were grete,\n  So that thei loste the beyete\n  Of worschipe and of worldes pes.\n  Bot in proverbe natheles\n  Men sein, ful selden is that welthe\n  Can soffre his oghne astat in helthe;\n  And that was on the Lombardz sene,\n  Thurgh coveitise and thurgh Envie,\n  That every man drowh his partie,\n  Which myhte leden eny route,\n  Withinne Burgh and ek withoute:\n  The comun ryht hath no felawe,\n  So that the governance of lawe\n  Was lost, and for necessite,\n  Of that thei stode in such degre\n  Al only thurgh divisioun,\n  Of strange londes help beside.\n    And thus for thei hemself divide\n  And stonden out of reule unevene,\n  Of Alemaine Princes sevene[176]\n  Thei chose in this condicioun,\n  That upon here eleccioun\n  Thempire of Rome scholde stonde.\n  And thus thei lefte it out of honde\n  For lacke of grace, and it forsoke,\n  And to confermen here astat,\n  Of that thei founden in debat[177]\n  Thei token the possessioun\n  After the composicioun\n  Among hemself, and therupon\n  Thei made an Emperour anon,\n  Whos name as the Cronique telleth\n  Was Othes; and so forth it duelleth,\n  Fro thilke day yit unto this\n  To thalemans. And in this wise,[178]\n  As ye tofore have herd divise\n  How Daniel the swevene expondeth[179]\n  Of that ymage, on whom he foundeth\n  The world which after scholde falle,\n  Come is the laste tokne of alle;\n  Upon the feet of Erthe and Stiel\n  So stant this world now everydiel\n  Departed; which began riht tho,\n  And that is forto rewe sore,\n  For alway siththe more and more\n  The world empeireth every day.\n  Wherof the sothe schewe may,\n  At Rome ferst if we beginne:\n  The wall and al the Cit withinne[180]\n  Stant in ruine and in decas,[181]\n  The feld is wher the Paleis was,[182]\n  The toun is wast; and overthat,\n  Which whilom was of the Romeins,\n  Of knyhthode and of Citezeins,\n  To peise now with that beforn,\n  The chaf is take for the corn,[183]\n  As forto speke of Romes myht:[184]\n  Unethes stant ther oght upryht\n  Of worschipe or of worldes good,\n  As it before tyme stod.\n  And why the worschipe is aweie,\n                              [Sidenote: [DIVISION THE CAUSE OF EVIL.]]\n  The cause hath ben divisioun,\n  Which moder of confusioun\n  Is wher sche cometh overal,\n  Noght only of the temporal\n  Bot of the spirital also.\n  The dede proeveth it is so,\n  And hath do many day er this,\n  Thurgh venym which that medled is\n  In holy cherche of erthly thing:\n  For Crist himself makth knowleching                                860\n  That noman may togedre serve\n  God and the world, bot if he swerve\n  Froward that on and stonde unstable;\n  And Cristes word may noght be fable.\n  The thing so open is at \u00ffe,[186]\n  It nedeth noght to specefie\n  Or speke oght more in this matiere;\n  Bot in this wise a man mai lere\n  Hou that the world is gon aboute,[187]\n  After the forme of that figure\n  Which Daniel in his scripture\n  Expondeth, as tofore is told.[188]\n  Of Bras, of Selver and of Gold\n  The world is passed and agon,\n  And now upon his olde ton\n  It stant of brutel Erthe and Stiel,\n  The whiche acorden nevere a diel;\n  So mot it nedes swerve aside\n        [Sidenote: Hic dicit secundum apostolum, quod nos sumus in\n        quos fines seculi deuenerunt.]\n    Thapostel writ unto ous alle\n  And seith that upon ous is falle\n  Thende of the world; so may we knowe,\n  This ymage is nyh overthrowe,\n  Be which this world was signified,\n  That whilom was so magnefied,\n  And now is old and fieble and vil,\n  Full of meschief and of peril,\n  And stant divided ek also\n  As I tolde of the Statue above.\n  And this men sen, thurgh lacke of love[189]\n  Where as the lond divided is,\n  It mot algate fare amis:\n  And now to loke on every side,\n  A man may se the world divide,\n  The werres ben so general\n  Among the cristene overal,\n  That every man now secheth wreche,\n  And yet these clerkes alday preche[190]                            900\n  And sein, good dede may non be\n  Which stant noght upon charite:\n  I not hou charite may stonde,\n  Wher dedly werre is take on honde.\n  Bot al this wo is cause of man,\n  The which that wit and reson can,\n  And that in tokne and in witnesse\n  That ilke ymage bar liknesse\n  Of man and of non other beste.\n  Was every creature ordeined,\n  Bot afterward it was restreigned:[191]\n  Whan that he fell, thei fellen eke,\n  Whan he wax sek, thei woxen seke;\n  For as the man hath passioun\n  Of seknesse, in comparisoun\n  So soffren othre creatures.\n        [Sidenote: Hic scribit quod ex diuisionis passione singula\n        creata detrimentum corruptibile paciuntur.]\n  Lo, ferst the hevenly figures,\n  The Sonne and Mone eclipsen bothe,\n  The purest Eir for Senne alofte\n  Hath ben and is corrupt fulofte,\n  Right now the hyhe wyndes blowe,[192]\n  And anon after thei ben lowe,\n  Now clowdy and now clier it is:\n  So may it proeven wel be this,\n  A mannes Senne is forto hate,\n  Which makth the welkne to debate.\n  And forto se the proprete\n  Benethe forth among ous hiere\n  Al stant aliche in this matiere:\n  The See now ebbeth, now it floweth,\n  The lond now welketh, now it groweth,[193]\n  Now be the Trees with leves grene,\n  Now thei be bare and nothing sene,\n  Now be the lusti somer floures,[194]\n  Now be the stormy wynter shoures,\n  Now be the daies, now the nyhtes,[195]\n  Now it is lyht, now it is derk;\n  And thus stant al the worldes werk\n  After the disposicioun\n  Of man and his condicioun.\n  Forthi Gregoire in his Moral\n  Seith that a man in special[196]\n  The lasse world is properly:\n  And that he proeveth redely;\n  For man of Soule resonable\n  And lich to beste he hath fielinge,\n  And lich to Trees he hath growinge;\n  The Stones ben and so is he:\n  Thus of his propre qualite\n  The man, as telleth the clergie,\n  Is as a world in his partie,\n  And whan this litel world mistorneth,[198]\n  The grete world al overtorneth.\n  The Lond, the See, the firmament,\n  Ayein the man and make him werre:\n  Therwhile himself stant out of herre,\n  The remenant wol noght acorde:[199]\n  And in this wise, as I recorde,\n  The man is cause of alle wo,\n  Why this world is divided so.[200]\n        [Sidenote: Hic dicit secundum euangelium, quod omne\n        regnum in se diuisum desolabitur.]\n    Division, the gospell seith,[201]\n  On hous upon another leith,\n  Til that the Regne al overthrowe:\n  Division aboven alle\n  Is thing which makth the world to falle,\n  And evere hath do sith it began.\n        [Sidenote: Quod ex sue complexionis materia diuisus homo\n        mortalis existat.[202]]\n  It may ferst proeve upon a man;\n  The which, for his complexioun\n  Is mad upon divisioun\n  Of cold, of hot, of moist, of drye,\n  He mot be verray kynde dye:\n  For the contraire of his astat\n  Til that o part be overcome,\n  Ther may no final pes be nome.[203]\n  Bot other wise, if a man were\n  Mad al togedre of o matiere\n  Withouten interrupcioun,\n  Ther scholde no corrupcioun\n  Engendre upon that unite:\n  Bot for ther is diversite\n  Withinne himself, he may noght laste,\n        [Sidenote: Quod homo ex corporis et anime condicione\n        diuisus, sicut saluacionis ita et dampnacionis aptitudinem\n        ingreditur.]\n  Bot in a man yit over this\n  Full gret divisioun ther is,\n  Thurgh which that he is evere in strif,\n  Whil that him lasteth eny lif:\n  The bodi and the Soule also\n  Among hem ben divided so,\n  That what thing that the body hateth\n  The soule loveth and debateth;\n  Bot natheles fulofte is sene\n  The fieble hath wonne the victoire.\n        [Sidenote: Qualiter Adam a statu innocencie diuisus a\n        paradiso voluptatis in terram laboris peccator proiectus\n  And who so drawth into memoire\n  What hath befalle of old and newe,\n  He may that werre sore rewe,\n  Which ferst began in Paradis:\n  For ther was proeved what it is,\n  And what desese there it wroghte;\n  For thilke werre tho forth broghte\n  The vice of alle dedly Sinne,\n        [Sidenote: Qualiter populi per vniuersum orbem a cultura\n        dei diuisi, Noe cum sua sequela dumtaxat exceptis, diluuio\n        interierunt.]\n  Among the men in erthe hiere,\n  And was the cause and the matiere\n  Why god the grete flodes sende,\n  Of al the world and made an ende\n  Bot No\u00eb with his felaschipe,\n  Which only weren saulf be Schipe.\n  And over that thurgh Senne it com\n        [Sidenote: Qualiter in edificacione turris Babel, quam in\n        dei contemptum Nembrot erexit, lingua prius hebraica in\n        varias linguas celica vindicta diuidebatur.]\n  That Nembrot such emprise nom,[204]\n  Whan he the Tour Babel on heihte[205]\n  Ayein the hihe goddes myht,\n  Wherof divided anon ryht\n  Was the langage in such entente,\n  Ther wiste non what other mente,\n  So that thei myhten noght procede.\n  And thus it stant of every dede,\n  Wher Senne takth the cause on honde,\n  It may upriht noght longe stonde;\n  For Senne of his condicioun[206]\n        [Sidenote: Qualiter mundus, qui in statu diuisionis\n        quasi cotidianis presenti tempore vexatur[207] flagellis, a\n        lapide superueniente, id est a diuina potencia vsque ad\n        resolucionem omnis carnis subito conteretur.]\n  And tokne whan the world schal faile.\n  For so seith Crist withoute faile,\n  That nyh upon the worldes ende\n  Pes and acord awey schol wende\n  And alle charite schal cesse,\n  Among the men and hate encresce;\n  And whan these toknes ben befalle,\n  Al sodeinly the Ston schal falle,[208]\n  As Daniel it hath beknowe,\n  Which al this world schal overthrowe,                             1040\n  And every man schal thanne arise\n  To Joie or elles to Juise,\n  Wher that he schal for evere dwelle,\n  Or straght to hevene or straght to helle.\n  In hevene is pes and al acord,\n  Bot helle is full of such descord\n  That ther may be no loveday:\n  Forthi good is, whil a man may,\n  Echon to sette pes with other\n  So may he winne worldes welthe\n  And afterward his soule helthe.\n        [Sidenote: Hic narrat exemplum de concordia et vnitate\n        inter homines prouocanda; et dicit qualiter quidam Arion\n        nuper Citharista ex sui cantus cithareque consona melodia\n        tante virtutis extiterat, vt ipse non solum virum cum viro,\n        set eciam leonem cum cerua, lupum cum agna, canem cum\n        lepore, ipsum audientes vnanimiter absque vlla discordia\n        adinuicem pacificauit.]\n    Bot wolde god that now were on\n  An other such as Arion,[209]\n  Which hadde an harpe of such temprure,\n  And therto of so good mesure\n  He song, that he the bestes wilde\n  Made of his note tame and milde,\n  The Hinde in pes with the Leoun,\n  The Hare in pees stod with the Hound;\n  And every man upon this ground\n  Which Arion that time herde,\n  Als wel the lord as the schepherde,\n  He broghte hem alle in good acord;\n  So that the comun with the lord,\n  And lord with the comun also,\n  He sette in love bothe tuo\n  And putte awey malencolie.\n  Whan every man with other low;\n  And if ther were such on now,\n  Which cowthe harpe as he tho dede,\n  He myhte availe in many a stede\n  To make pes wher now is hate;\n  For whan men thenken to debate,\n  I not what other thing is good.\n  Bot wher that wisdom waxeth wod,[210]\n  And reson torneth into rage,\n  Hath set his world, it is to drede;\n  For that bringth in the comun drede,\n  Which stant at every mannes Dore:\n  Bot whan the scharpnesse of the spore\n  The horse side smit to sore,\n  It grieveth ofte. And now nomore,\n  As forto speke of this matiere,[211]\n  Which non bot only god may stiere.[212]\n=Explicit Prologus=\n    LINENOTES:\n[24a] _The text is that of_ F (_Fairfax_ 3). _The_ MSS. _most\n    commonly cited are the following:--_\n    _Of the first recension_, A (_Bodley_ 902), J (_St. John\u2019s\n    Coll. Camb._ B 12), M (_Camb. Univ._ Mm. 2. 21), E\u2082 (_Egerton_\n    913), H\u2081 (_Harleian_ 3490), Y (_Marquess of Bute\u2019s_), X (_Soc.\n    of Antiquaries_ 134), G (_Glasgow, Hunterian Mus._ S i. 7), E\n    (_Egerton_ 1991), R (_Reg._ 18 C xxii.), C (_Corpus Christi Coll.\n    _Of the second_, S (_Stafford_), Ad. (_Brit. Mus. Addit._ 12043),\n    B (_Bodley_ 294), T (_Trin. Coll. Camb._ R 3. 2), \u0394 (_Sidney\n    _Of the third_, F (_Fairfax_ 3), W (_Wadham Coll._ 13), K\n    (_Keswick Hall_), H\u2083 (_Harl._ 7184), Magd. (_Magdalen Coll. Oxf._\n[24] 5 ff. time, write, wise, &c., S\n[25] 6 Do ME\u2082H\u2081, S\u039b, FWKH\u2083 So JXGRB\u2082, B To CL\n[26] 7 Essampled (Ensampled) JME\u2082H\u2081, S\u039b, FWKH\u2083 Ensamples X ...\n[27] 8 awyse F a wise S\n[29] 23 Englisch S\n[30] 24-92 _These lines are found in copies of the third recension_\n(FH\u2082NKH\u2083Magd.W &c.) _and also in_ S\u039bP\u2082. _The rest have_ 24*-92*. _The\nmarginal note_, \u2018Hic in principio--destinauit,\u2019 _is found only in_\n\u039b, KH\u2083Magd. _Of these_, Magd. _has_ in principio libri _for_ in\nprincipio, _and_ \u039b _gives_ quarto _for_ sexto.\n[32] 29, 30 _Two lines omitted in_ S\n[34] 38 Writing ... belouyd S\n[36] 46 schiewe S\n[37] 47 essampled S\n[38] 49 tirantie S\n[39] 51 is \u00fee writing S\n[40] 52 bural S\n[41] 63 Tho write S\n[42] 68 wise man S\n[44] 72 allone S\n[45] 75 awonder F\n[46] 76 awys man F a wise man S\n[47] 80 officie F\n[48] 24*-92* _All variations from_ B _are noted_.\n[50] 25* bilonge\u00fe B\n[52] 29* f. recomaunde ... comaunde B\n[53] 31* Prayend B\n[54] 36* bityde B\n[55] 37* _margin_ Regis Anglie Ricardi secundi _erased in_ B\n_leaving blank_\n[57] 39* Themese G Themse R\n[59] 42* _margin_ sed B\n[61] 43* f. neigh ... seigh B\n[62] 45* _margin_ Cronicarum historiis XG\n[65] 49* busynesse B\n[67] 52* mighte looke B\n[68] 53* f. writyng ... comaundyng B\n[70] 59* Wi\u00feout B\n[72] 65* handele\u00fe B onkrong euery H\u2081 outkrong euery JME\u2082XGRCL\noutkroud euery B\u2082 outtrong euery Ar outkrong eny B out wronge\nony Cath.\n[73] 66* pray B heuene GR heuen B\n[74] 69* bifalle B\n[75] 75* Which JME\u2082XGCL What H\u2081RB\u2082, B byt B\n[77] 77* it might (it myht) JME\u2082CL it may GRB\u2082, B I may H\u2081 Sn\nit XCath.\n[78] 78* to do trauayle G\n[80] 81* byheste B\n[82] 87* bygyn_n_e\u00fe B\n[84] 92* bygynne B\n[85] 92* for to newe JME\u2082H\u2081XGR, B for the newe D Ar. for to\nschewe CLB\u2082\n[86] _Latin Verses_ ii. 2 ant\u016bnas ... vrbe S\n[87] 6 ff. tunc que ... Nunc que ... Pace que ... sic que F\n[88] 8 subficta S\n[89] 96 _margin_ videlicet--sexto decimo _inserted only in_ MSS. _of\nthe third recension_, FWKH\u2083 &c. S _has instead of it_ (_after space of\none line_), Nota quod tempore creacionis huius libri fuerunt guerre\net opiniones guerrarum tam in sancta Cristi ecclesia quam per singula\nmundi regna quasi vniuersaliter diuulgate. Quapropter in hoc presenti\nprologo euentus tam graues scriptor per singulos gradus specialiter\ndeplangit. _So_ \u039b _without space and with_ dei _for_ Cristi\n[90] 109 which JME\u2082CL, FKH\u2083 wi\u00fe H\u2081XGRB\u2082, SB\u039b, W\n[91] 113 word JME\u2082B\u2082, \u039b, FWK &c. world H\u2081XGRCL &c., SB\n[92] 115 vnenuied JME\u2082, S, FWK &c. vneuened \u039b noon enuyed (non\nenuied) H\u2081 ... B\u2082, B\n[93] 124 comun GC, S comune B, F\n[95] 143 a weer S a wer B aweer F\n[96] 144 A _begins here_\n[98] 149 which A, B whiche F\n[101] 159 stoden AJME\u2082L, \u0394, FKH\u2083 stonden H\u2081 ... RB\u2082 &c., B\u039b, W\n[102] 169 loue AJME\u2082XL, FWKH\u2083 it E, B _om._ H\u2081RB\u2082Sn\n[103] _Latin Verses_ iii. 8 tepente JE\u2082, \u0394\u039b, FWKH\u2083 repente AMH\u2081\n... B\u2082 B, Magd.\n[104] 10 Predo que F\n[105] 194 ff. _margin_ De statu--antipape _om._ AE\u2082\nvidelicet--antipape _inserted in third recension only_\n(_different hand in_ F)\n[107] 205 an honde R, B anhonde H\u2081B\u2082\n[108] 210 prebende A, \u039b\n[110] 219 wor\u00fey(-i) H\u2081ERLB\u2082, B worlde W\n[111] 234 Petrus H\u2081E ... B\u2082, W Petris XG\n[113] 260 to \u00fee manhod(e) AJME\u2082, \u0394\u039b, FW to m. H\u2081 ... B\u2082, B to\nmake m. KH\u2083\n[114] 267 \u00fee FKH\u2083Magd. \u00feat A ... B\u2082 &c., B\u0394\u039b _om._ W\n[115] 280 paciencie F\n[116] 317 povere] pore \u00feei (\u00feai) CL, W (pou_er_e \u00feey)\n[118] 331 _Copies of first and second recensions have here in\nmargin_ Anno domini Millesimo CCC^o Nonagesimo. S _gives this\nwith the addition_ quia tunc erat ecclesia diuisa _and so also_\nRSnDAr, \u0394 F _has an erasure in the margin_.\n[119] 336 ly\u00fe F (_in ras._) KH\u2083Magd. is A ... B\u2082 &c., SB\u0394\u039b\n[120] 338 flitte AXGCL\n[122] 347 proud A, SB proude C, F\n[123] 354 that] what EB\u2082, B\n[124] 370 argumeten F\nB The ... this H\u2081\n[127] 409 forcacche AME\u2082, S\u0394\u039b, FWKH\u2083 for\u00fe cacche H\u2081 ... B\u2082, B\nfor tacche (?) J\n[128] 410 Her Orf] Herof (Here of) RCSn, \u0394 Wheorof H\u2081 Therof \u039b\n[132] 453 apeyre AM\n[133] 457 vnto mannes soule is AME\u2082 is to mannes synne B\n[135] 487 as AJME\u2082, S\u0394, FKH\u2083 \u00feat H\u2081 ... B\u2082, B is W\n[136] 495-498 _Four lines found only in third recension copies_\nFWKH\u2083 &c.\n[137] 501 _margin_ mutabilia accidencium H\u2081RB\u2082, B accidencia\nmutabilia X\n[138] 510 euere (euer) AME\u2082X, S\u0394\u039b, FKH\u2083 euery JH\u2081RB\u2082, W eny CL,\nB\n[139] 518 argument B\n[140] 543 scholde A, B, K schold S, F\n[141] 551 Irael JM, S, FH\u2082N: _the rest_ Israel\n[143] 579-584 _Six lines found only in third recension: cp._ 495\n[144] _Latin Verses_ v. 3 vesatur vt H\u2081RB\u2082, B vesatur et CL\n[145] 4 ictat H\u2081R, B\n[146] 6 _line om._ H\u2081RB\u2082Sn, B\n[148] 592 befalle F\n[149] 608 the tharmes] \u00fee armes M, \u0394 tharmes B\u2082, H\u2083Magd.\n[150] 610 weren on AX\n[151] 611 made al AMH\u2081\n[152] 618 _margin_ grandi] gracia dei (gr\u0101 d\u012b) RB\u2082Sn\n[153] 616 nought wel KH\u2083 nought (_om._ wel) AM, W (nat)\n[155] 627 _margin_ dicit _om._ B\n[157] 663 exponde\u00fe S, FK _al._ expounde\u00fe\n[158] 668 al _om._ H\u2081RB\u2082, B hol B, F hole AC\n[158m]668 _margin_ diminuntur F\n[161] 698 nedes] soffre (suffre) ME, B\n[164] 720 of Occident XE, B\n[165] 723 chiualrie F\n[166] 724 this] \u00fee H\u2081XGCL, W\n[167] 730 _margin_ vsque ad H\u2081 ... B\u2082, B\n[168m] 732 _margin_ Francie H\u2081 ... B\u2082, B\n[169] 739 \u00fee fals Emperour AJMXGCL, S\u0394, FKH\u2083 \u00fee Emp. fals\nH\u2081ERB\u2082 \u00fee emperour B\n[170] 745 Bot] Good (God) GCL And H\u2081\n[171] 750 wolde MH\u2081XGCL, \u0394\n[172] 754 ha\u00fe take B did take \u0394\n[173] 764 as he ha\u00fe wel ERB\u2082, SB\u0394\u039b wel as he hath H\u2081\n[175] 785 _margin_ peruenerit H\u2081 ... RLB\u2082, B peruenit C\n[176] 804 Almanie A\n[177] 812 founden AJME\u2082, S\u0394\u039b, FWH\u2083 stonden X ... R, B stoden\nH\u2081CLB\u2082\n[178] 821 To \u00fee almains X ... B\u2082, B\u0394 To Almayns H\u2081\n[179] 823 exponde\u00fe S, FKH\u2083 _al._ expounde\u00fe\n[180] 836 al \u00fee Cit S, F al \u00fee cite (citee) A ... B\u2082, B\u0394\u039b, KH\u2083\nthe cite W Magd. al the toune H\u2081\n[181] 837 f. deces ... wes ECL, B deues ... was H\u2081Sn deues ...\nwes RB\u2082\n[182] 838 wher] \u00feer AME\u2082H\u2081\n[183] 844 fro (from) H\u2081ERB\u2082, B, W Magd.\n[184] 845 And for to \u039b, Magd. And so to H\u2081EB\u2082, B And so R As to\nL\n[185] 850 so\u00fee XGSn, FWKH\u2083 so\u00fe schal AJMH\u2081ERCLB\u2082, SB\u0394\u039b\n[188] 873 Exponde\u00fe S, FK\n[189] 892 this] \u00feus AMH\u2081X, H\u2083\n[191] 912 Bot] ffor H\u2081ERB\u2082, B\n[192] 923 hyhe] while H\u2081ERB\u2082, B\n[193] 934 welwe\u00fe AJM, W (weloweth)\n[194] 937 f. the ... the] \u00feei ... \u00feei (\u00feay ... \u00feay) AH\u2081ERB\u2082, B\n\u00feer ... \u00feer CL \u00feese ... \u00feey X \u00fee ... \u00feey G\n[195] 939 \u00feei (\u00feay) daies H\u2081 ... R, B now the nyhtes] now be \u00fee\nn. MCB\u2082, \u0394 now be \u00feey (thei) n. H\u2081XG\n[197] 950 Is to an] It is an H\u2081ERB\u2082, B\n[198] 957 mistorme\u00fe FKH\u2083\n[199] 963 stant out of acord(e) H\u2081ERB\u2082, B\n[200] 966 Why] Wi\u00fe RCLB\u2082\n[202] 976 _margin_ existit A\n[203] 982 be nome] benome FKH\u2083\n[204] 1018 suche prise H\u2081ERB\u2082, B\n[206] 1029 condicion F\n[207] 1033 _margin_ vexat H\u2081ERB\u2082, B\n[212] 1088 god only may H\u2081ER, B god may only B\u2082\nIncipit Liber Primus\n  i. _Naturatus amor nature legibus orbem_\n       _Subdit, et vnanimes concitat esse feras:_\n     _Huius enim mundi Princeps amor esse videtur,_\n       _Cuius eget diues, pauper et omnis ope._\n     _Sunt in agone pares amor et fortuna, que cecas_\n       _Plebis ad insidias vertit vterque rotas._\n     _Est amor egra salus, vexata quies, pius error,_\n       _Bellica pax, vulnus dulce, suaue malum._\n    I may noght strecche up to the hevene[213]\n  Min hand, ne setten al in evene\n  This world, which evere is in balance:\n  It stant noght in my sufficance\n  So grete thinges to compasse,\n  Bot I mot lete it overpasse\n  And treten upon othre thinges.\n  Forthi the Stile of my writinges[214]\n        [Sidenote: Postquam in Prologo tractatum hactenus existit,\n        qualiter hodierne condicionis diuisio caritatis dileccionem\n        superauit, intendit[216] auctor ad presens suum libellum, cuius\n        nomen Confessio Amantis nuncupatur, componere de illo\n        amore, a quo non solum humanum genus, sed eciam cuncta\n        animancia naturaliter subiciuntur. Et quia non nulli\n        amantes ultra quam expedit desiderii passionibus crebro[217]\n        stimulantur, materia libri per totum super hiis specialius\n        diffunditur.[218]]\n  Fro this day forth I thenke change\n  And speke of thing is noght so strange,[215]                        10\n  Which every kinde hath upon honde,\n  And wherupon the world mot stonde,\n  And hath don sithen it began,\n  And schal whil ther is any man;\n  And that is love, of which I mene\n  To trete, as after schal be sene.\n  In which ther can noman him reule,\n  For loves lawe is out of reule,\n  That of tomoche or of tolite\n  And natheles ther is noman\n  In al this world so wys, that can\n  Of love tempre the mesure,\n  Bot as it falth in aventure:\n  For wit ne strengthe may noght helpe,\n  And he which elles wolde him yelpe\n  Is rathest throwen under fote,\n  Ther can no wiht therof do bote.\n  For yet was nevere such covine,\n  To thing which god in lawe of kinde\n  Hath set, for ther may noman finde\n  The rihte salve of such a Sor.\n  It hath and schal ben everemor\n  That love is maister wher he wile,\n  Ther can no lif make other skile;\n  For wher as evere him lest to sette,[219]\n  Ther is no myht which him may lette.\n  Bot what schal fallen ate laste,\n  Bot as it falleth upon chance;\n  For if ther evere was balance\n  Which of fortune stant governed,\n  I may wel lieve as I am lerned\n  That love hath that balance on honde,\n  Which wol no reson understonde.\n  For love is blind and may noght se,\n  Forthi may no certeinete\n  Be set upon his jugement,\n  He yifth his graces undeserved,[221]\n  And fro that man which hath him served\n  Fulofte he takth aweye his fees,\n  As he that pleieth ate Dees,[222]\n  And therupon what schal befalle\n  He not, til that the chance falle,\n  Wher he schal lese or he schal winne.\n        [Sidenote: Hic quasi in persona aliorum, quos amor alligat,\n        fingens se auctor esse Amantem, varias eorum passiones\n        variis huius libri distinccionibus per singula scribere\n        proponit.]\n  And thus fulofte men beginne,\n  That if thei wisten what it mente,\n    And forto proven it is so,\n  I am miselven on of tho,\n  Which to this Scole am underfonge.\n  For it is siththe go noght longe,\n  As forto speke of this matiere,\n  I may you telle, if ye woll hiere,\n  A wonder hap which me befell,\n  That was to me bothe hard and fell,\n  Touchende of love and his fortune,\n  And pleinly forto telle it oute.\n  To hem that ben lovers aboute\n  Fro point to point I wol declare\n  And wryten of my woful care,\n  Mi wofull day, my wofull chance,\n  That men mowe take remembrance[223]\n  Of that thei schall hierafter rede:\n  For in good feith this wolde I rede,\n  That every man ensample take\n  And that he wot of good aprise\n  To teche it forth, for such emprise\n  Is forto preise; and therfore I\n  Woll wryte and schewe al openly\n  How love and I togedre mette,\n  Wherof the world ensample fette\n  Mai after this, whan I am go,\n  Of thilke unsely jolif wo,\n  Whos reule stant out of the weie,\n  And yet it may noght be withstonde\n  For oght that men may understonde.\n  ii. _Non ego Sampsonis vires, non Herculis arma_\n        _Vinco, sum sed vt hii victus amore pari._\n      _Vt discant alii, docet experiencia facti,_\n        _Rebus in ambiguis que sit habenda via._\n      _Deuius ordo ducis temptata pericla sequentem_[225]\n        _Instruit a tergo, ne simul ille cadat._\n      _Me quibus ergo Venus, casus, laqueauit amantem,_[226]\n        _Orbis in exemplum scribere tendo palam._\n    Upon the point that is befalle\n  Of love, in which that I am falle,\n  I thenke telle my matiere:\n  Now herkne, who that wol it hiere,\n  Of my fortune how that it ferde.\n        [Sidenote: Hic declarat materiam, dicens qualiter Cupido\n        quodam ignito iaculo sui cordis memoriam graui vlcere\n        perforauit, quod Venus percipiens ipsum, vt dicit, quasi\n        in mortis articulo spasmatum, ad confitendum se Genio\n        sacerdoti super amoris causa sic semiuiuum specialiter\n        commendauit.]\n  This enderday, as I forthferde\n  To walke, as I yow telle may,--\n  Whan every brid hath chose his make\n  And thenkth his merthes forto make[227]\n  Of love that he hath achieved;\n  Bot so was I nothing relieved,\n  For I was further fro my love\n  Than Erthe is fro the hevene above,\n  As forto speke of eny sped:[228]\n  So wiste I me non other red,\n  Bot as it were a man forfare[229]\n  Noght forto singe with the briddes,\n  For whanne I was the wode amiddes,\n  I fond a swote grene pleine,\n  And ther I gan my wo compleigne\n  Wisshinge and wepinge al myn one,\n  For other merthes made I none.[231]\n  So hard me was that ilke throwe,\n  That ofte sithes overthrowe\n  To grounde I was withoute breth;\n  Whanne I out of my peine awok,\n                        [Sidenote: [HIS COMPLAINT TO CUPID AND VENUS.]]\n  And caste up many a pitous lok\n  Unto the hevene, and seide thus:\n  \u2018O thou Cupide, O thou Venus,\n  Thou god of love and thou goddesse,\n  Wher is pite? wher is meknesse?\n  Now doth me pleinly live or dye,\n  For certes such a maladie\n  As I now have and longe have hadd,\n  If that it scholde longe endure.\n  O Venus, queene of loves cure,\n  Thou lif, thou lust, thou mannes hele,\n  Behold my cause and my querele,\n  And yif me som part of thi grace,\n  So that I may finde in this place\n  If thou be gracious or non.\u2019\n  And with that word I sawh anon\n  The kyng of love and qweene bothe;\n  His chiere aweiward fro me caste,\n  And forth he passede ate laste.\n  Bot natheles er he forth wente\n  A firy Dart me thoghte he hente\n  And threw it thurgh myn herte rote:\n  In him fond I non other bote,\n  For lenger list him noght to duelle.\n  Bot sche that is the Source and Welle\n  Of wel or wo, that schal betide\n  Abod, bot forto tellen hiere\n  Sche cast on me no goodly chiere:\n  Thus natheles to me sche seide,\n  \u2018What art thou, Sone?\u2019 and I abreide\n  Riht as a man doth out of slep,\n  And therof tok sche riht good kep\n  And bad me nothing ben adrad:\n  Bot for al that I was noght glad,\n  For I ne sawh no cause why.\n  I seide, \u2018A Caitif that lith hiere:[235]\n  What wolde ye, my Ladi diere?[236]\n  Schal I ben hol or elles dye?\u2019[237]\n  Sche seide, \u2018Tell thi maladie:[238]\n  What is thi Sor of which thou pleignest?[239]\n  Ne hyd it noght, for if thou feignest,\n  I can do the no medicine.\u2019\n  \u2018Ma dame, I am a man of thyne,\n  That in thi Court have longe served,\n  Som wele after my longe wo.\u2019\n  And sche began to loure tho,\n  And seide, \u2018Ther is manye of yow\n  Faitours, and so may be that thow\n  Art riht such on, and be feintise\n  Seist that thou hast me do servise.\u2019\n  And natheles sche wiste wel,\n  Mi world stod on an other whiel\n  Withouten eny faiterie:\n  Sche bad me telle and seie hir trowthe.\n  \u2018Ma dame, if ye wolde have rowthe,\u2019\n  Quod I, \u2018than wolde I telle yow.\u2019[240]\n  \u2018Sey forth,\u2019 quod sche, \u2018and tell me how;\n  Schew me thi seknesse everydiel.\u2019\n  \u2018Ma dame, that can I do wel,\n  Be so my lif therto wol laste.\u2019\n  With that hir lok on me sche caste,\n  And seide: \u2018In aunter if thou live,\n  Mi will is ferst that thou be schrive;                             190\n  And natheles how that it is\n  I wot miself, bot for al this\n                              [Sidenote: [GENIUS, THE PRIEST OF LOVE.]]\n  Unto my prest, which comth anon,\n  I woll thou telle it on and on,\n  Bothe all thi thoght and al thi werk.\n  O Genius myn oghne Clerk,\n  Com forth and hier this mannes schrifte,\u2019\n  Quod Venus tho; and I uplifte\n  Min hefd with that, and gan beholde\n  The selve Prest, which as sche wolde[241]                          200\n  Was redy there and sette him doun\n  To hiere my confessioun.\n  iii. _Confessus Genio si sit medicina salutis_\n         _Experiar morbis, quos tulit ipsa Venus._\n       _Lesa quidem ferro medicantur membra saluti,_\n         _Raro tamen medicum vulnus amoris habet._\n    This worthi Prest, this holy man\n  To me spekende thus began,\n  And seide: \u2018Benedicite,\n  Mi Sone, of the felicite\n  Of love and ek of all the wo\n  Thou schalt thee schrive of bothe tuo.[242]\n        [Sidenote: Hic dicit qualiter Genio pro Confessore\n        sedenti prouolutus Amans ad confitendum se flexis\n        genibus incuruatur, supplicans tamen, vt ad sui sensus\n        informacionem confessor ille in dicendis opponere sibi\n        benignius dignaretur.]\n  What thou er this for loves sake\n  Tell pleinliche as it is befalle.\u2019\n  And with that word I gan doun falle\n  On knees, and with devocioun[243]\n  And with full gret contricioun\n  I seide thanne: \u2018Dominus,\n  Min holi fader Genius,\n  So as thou hast experience\n  Of love, for whos reverence\n  Thou schalt me schriven at this time,\n  Mi schrifte, for I am destourbed\n  In al myn herte, and so contourbed,\n  That I ne may my wittes gete,\n  So schal I moche thing foryete:[244]\n  Bot if thou wolt my schrifte oppose\n  Fro point to point, thanne I suppose,\n  Ther schal nothing be left behinde.[245]\n  Bot now my wittes ben so blinde,\n  That I ne can miselven teche.\u2019\n  And with his wordes debonaire\n  He seide tome softe and faire:[246]\n  \u2018Thi schrifte to oppose and hiere,\n        [Sidenote: Sermo Genii sacerdotis[247] super confessione ad\n        Amantem.]\n  My Sone, I am assigned hiere\n  Be Venus the godesse above,\n  Whos Prest I am touchende of love.\n  Bot natheles for certein skile\n  I mot algate and nedes wile\n  Noght only make my spekynges\n  That touchen to the cause of vice.\n  For that belongeth to thoffice\n  Of Prest, whos ordre that I bere,\n  So that I wol nothing forbere,\n  That I the vices on and on\n  Ne schal thee schewen everychon;\n  Wherof thou myht take evidence\n  To reule with thi conscience.\n  Bot of conclusion final\n  For love, whos servant I am,\n  And why the cause is that I cam.\n  So thenke I to don bothe tuo,\n  Ferst that myn ordre longeth to,\n  The vices forto telle arewe,\n  Bot next above alle othre schewe\n  Of love I wol the propretes,\n  How that thei stonde be degrees\n  After the disposicioun\n  I moste folwe, as I am holde.\n  For I with love am al withholde,\n  So that the lasse I am to wyte,\n  Thogh I ne conne bot a lyte[248]\n  Of othre thinges that ben wise:\n  I am noght tawht in such a wise;[249]\n  For it is noght my comun us\n  To speke of vices and vertus,\n  Bot al of love and of his lore,\n  Me techen nowther text ne glose.\n  Bot for als moche as I suppose\n  It sit a prest to be wel thewed,\n  And schame it is if he be lewed,\n  Of my Presthode after the forme\n  I wol thi schrifte so enforme,\n  That ate leste thou schalt hiere[250]\n  The vices, and to thi matiere[251]\n  Of love I schal hem so remene,\n  That thou schalt knowe what thei mene.                             280\n  For what a man schal axe or sein[252]\n  Touchende of schrifte, it mot be plein,\n  It nedeth noght to make it queinte,\n  For trowthe hise wordes wol noght peinte:\n  That I wole axe of the forthi,\n  My Sone, it schal be so pleinly,\n  That thou schalt knowe and understonde\n  The pointz of schrifte how that thei stonde.\u2019[253]\n  iv. _Visus et auditus fragilis sunt ostia mentis,_\n        _Que viciosa manus claudere nulla potest._\n      _Est ibi larga via, graditur qua cordis ad antrum_\n        _Hostis, et ingrediens fossa talenta rapit._\n      _Hec michi confessor Genius primordia profert,_\n        _Dum sit in extremis vita remorsa malis._\n      _Nunc tamen vt poterit semiviua loquela fateri,_\n        _Verba per os timide conscia mentis agam._\n    Betwen the lif and deth I herde\n  And thanne I preide him forto seie\n  His will, and I it wolde obeie\n  After the forme of his apprise.[254]\n        [Sidenote: Hic incipit confessio Amantis, cui de duobus\n        precipue quinque sensuum, hoc est de visu et auditu,\n        confessor pre ceteris opponit.]\n  Tho spak he tome in such a wise,[255]\n  And bad me that I scholde schrive[256]\n  As touchende of my wittes fyve,\n  And schape that thei were amended\n  Of that I hadde hem misdispended.[257]\n  For tho be proprely the gates,\n  Thurgh whiche as to the herte algates                              300\n  Comth alle thing unto the feire,\n  Which may the mannes Soule empeire.\n  And now this matiere is broght inne,\n  Mi Sone, I thenke ferst beginne\n  To wite how that thin yhe hath stonde,\n  The which is, as I understonde,\n  The moste principal of alle,\n  Thurgh whom that peril mai befalle.\n    And forto speke in loves kinde,\n  Whiche evere caste aboute here yhe,\n  To loke if that thei myhte aspie\n  Fulofte thing which hem ne toucheth,\n  Bot only that here herte soucheth\n  In hindringe of an other wiht;\n  And thus ful many a worthi knyht\n  And many a lusti lady bothe\n  Have be fulofte sythe wrothe.[259]\n  So that an yhe is as a thief\n  And also for his oghne part\n  Fulofte thilke firy Dart\n  Of love, which that evere brenneth,\n  Thurgh him into the herte renneth:\n  And thus a mannes yhe ferst\n  Himselve grieveth alther werst,\n  And many a time that he knoweth\n  Unto his oghne harm it groweth.\n  Mi Sone, herkne now forthi\n  Thin yhe forto kepe and warde,\n  So that it passe noght his warde.\n        [Sidenote: Hic narrat Confessor exemplum[260] de visu ab\n        illicitis preseruando, dicens qualiter Acteon Cadmi Regis\n        Thebarum nepos, dum in quadam Foresta venacionis causa\n        spaciaretur,[262m] accidit vt ipse quendam fontem nemorosa\n        arborum pulcritudine circumuentum superueniens, vidit\n        ibi Dianam cum suis Nimphis nudam in flumine balneantem;\n        quam diligencius intuens oculos suos a muliebri nuditate\n        nullatenus auertere volebat. Vnde indignata Diana ipsum\n        in cerui figuram transformauit; quem canes proprii\n        apprehendentes mortiferis dentibus penitus dilaniarunt.]\n    Ovide telleth in his bok\n  Ensample touchende of mislok,\n  And seith hou whilom ther was on,[261]\n  A worthi lord, which Acteon\n  Was hote, and he was cousin nyh\n  To him that Thebes ferst on hyh\n  Up sette, which king Cadme hyhte.[262]\n  Above alle othre caste his chiere,\n  And used it fro yer to yere,\n  With Houndes and with grete Hornes\n  Among the wodes and the thornes\n  To make his hunting and his chace:\n  Where him best thoghte in every place\n  To finde gamen in his weie,\n  Ther rod he forto hunte and pleie.\n  So him befell upon a tide[263]\n  In a Forest al one he was:\n  He syh upon the grene gras\n  The faire freisshe floures springe,[264]\n  He herde among the leves singe\n  The Throstle with the nyhtingale:[265]\n  Thus er he wiste into a Dale\n  He cam, wher was a litel plein,[266]\n  All round aboute wel besein\n  With buisshes grene and Cedres hyhe;\n  Amidd the plein he syh a welle,\n  So fair ther myhte noman telle,\n  In which Diana naked stod\n  To bathe and pleie hire in the flod\n  With many a Nimphe, which hire serveth.[267]\n  Bot he his yhe awey ne swerveth\n  Fro hire, which was naked al,\n  And sche was wonder wroth withal,[268]\n  And him, as sche which was godesse,\n  Sche made him taken of an Hert,[270]\n  Which was tofore hise houndes stert,\n  That ronne besiliche aboute\n  With many an horn and many a route,[271]\n  That maden mochel noise and cry:\n  And ate laste unhappely\n  This Hert his oghne houndes slowhe[272]\n  And him for vengance al todrowhe.\n    Lo now, my Sone, what it is\n  Which Acteon hath dere aboght;\n  Be war forthi and do it noght.\n  For ofte, who that hiede toke,\n  Betre is to winke than to loke.\n  And forto proven it is so,\n  Ovide the Poete also\n  A tale which to this matiere\n  Acordeth seith, as thou schalt hiere.[273]\n        [Sidenote: Hic ponit aliud exemplum de eodem, vbi dicit\n        quod quidam princeps nomine Phorceus tres progenuit\n        filias, Gorgones a vulgo nuncupatas, que uno partu\n        exorte deformitatem Monstrorum serpentinam obtinuerunt;\n        quibus, cum in etatem peruenerant, talis destinata fuerat\n        natura, quod quicumque in eas aspiceret in lapidem subito\n        mutabatur. Et sic quam plures incaute respicientes visis\n        illis perierunt. Set Perseus miles clipeo Palladis\n        gladioque Mercurii munitus eas extra montem Athlantis\n        cohabitantes animo audaci absque sui periculo interfecit.]\n    In Metamor it telleth thus,\n  Was hote, hadde dowhtres thre.[274]\n  Bot upon here nativite\n  Such was the constellacion,\n  That out of mannes nacion\n  Fro kynde thei be so miswent,\n  That to the liknesse of Serpent\n  Thei were bore, and so that on[275]\n  Of hem was cleped Stellibon,\n  That other soster Suriale,\n  Medusa hihte, and natheles\n  Of comun name Gorgones\n  In every contre ther aboute,\n  As Monstres whiche that men doute,\n  Men clepen hem; and bot on yhe\n  Among hem thre in pourpartie\n  Thei hadde, of which thei myhte se,\n  Now hath it this, now hath it sche;\n  After that cause and nede it ladde,\n  A wonder thing yet more amis\n  Ther was, wherof I telle al this:\n  What man on hem his chiere caste\n  And hem behield, he was als faste\n  Out of a man into a Ston\n  Forschape, and thus ful manyon\n  Deceived were, of that thei wolde\n  Misloke, wher that thei ne scholde.\n  Bot Perse\u00fcs that worthi knyht,\n  Halp, and tok him a Schield therto,\n  And ek the god Mercurie also\n  Lente him a swerd, he, as it fell,[276]\n  Beyende Athlans the hihe hell\n  These Monstres soghte, and there he fond[277]\n  Diverse men of thilke lond\n  Thurgh sihte of hem mistorned were,\n  Stondende as Stones hiere and there.\n  Bot he, which wisdom and prouesse\n  The Schield of Pallas gan enbrace,\n  With which he covereth sauf his face,\n  Mercuries Swerd and out he drowh,\n  And so he bar him that he slowh\n  These dredful Monstres alle thre.\n    Lo now, my Sone, avise the,\n  That thou thi sihte noght misuse:\n  Cast noght thin yhe upon Meduse,\n  That thou be torned into Ston:\n  Bot if he wel his yhe kepe[279]\n  And take of fol delit no kepe,\n  That he with lust nys ofte nome,\n  Thurgh strengthe of love and overcome.\n  Of mislokynge how it hath ferd,\n  As I have told, now hast thou herd,\n  My goode Sone, and tak good hiede.[280]\n  And overthis yet I thee rede\n  That thou be war of thin heringe,\n  Of many a vanite hath broght,\n  To tarie with a mannes thoght.\n  And natheles good is to hiere\n  Such thing wherof a man may lere[281]\n  That to vertu is acordant,\n  And toward al the remenant\n  Good is to torne his Ere fro;\n  For elles, bot a man do so,\n  Him may fulofte mysbefalle.\n  Wherof to kepe wel an Ere\n  It oghte pute a man in fere.\n                             [Sidenote: [THE PRUDENCE OF THE SERPENT.]]\n        [Sidenote: Hic narrat Confessor exemplum, vt non ab\n        auris exaudicione fatua animus deceptus inuoluatur.\n        Et dicit qualiter ille serpens, qui aspis[282] vocatur,\n        quendam preciosissimum lapidem nomine Carbunculum in sue\n        frontis medio gestans, contra verba incantantis aurem\n        vnam terre affigendo premit, et aliam sue caude stimulo\n        firmissime[283] obturat.]\n    A Serpent, which that Aspidis\n  Is cleped, of his kynde hath this,\n  That he the Ston noblest of alle,\n  The which that men Carbuncle calle,\n  Berth in his hed above on heihte.\n  For which whan that a man be sleyhte,\n  The Ston to winne and him to daunte,\n  With his carecte him wolde enchaunte,                              470\n  Anon as he perceiveth that,\n  He leith doun his on Ere al plat\n  Unto the ground, and halt it faste,\n  And ek that other Ere als faste\n  He stoppeth with his tail so sore,\n  That he the wordes lasse or more\n  Of his enchantement ne hiereth;\n  And in this wise himself he skiereth,\n  So that he hath the wordes weyved\n  And thurgh his Ere is noght deceived.                              480\n        [Sidenote: Aliud exemplum super eodem, qualiter rex Vluxes\n        cum a bello Troiano versus Greciam nauigio remearet, et\n        prope illa Monstra marina, Sirenes nuncupata, angelica voce\n        canoras, ipsum ventorum aduersitate nauigare oporteret,\n        omnium nautarum suorum aures obturari coegit. Et sic\n        salutari prouidencia prefultus absque periculo saluus cum\n        sua classe Vluxes pertransiuit.]\n    An othre thing, who that recordeth,[284]\n  Lich unto this ensample acordeth,\n  Which in the tale of Troie I finde.\n  Sirenes of a wonder kynde\n  Ben Monstres, as the bokes tellen,\n  And in the grete Se thei duellen:\n  Of body bothe and of visage\n  Lik unto wommen of yong age[285]\n  Up fro the Navele on hih thei be,\n  Thei bere of fisshes the figure.[286]\n  And overthis of such nature\n  Thei ben, that with so swete a stevene\n  Lik to the melodie of hevene\n  In wommanysshe vois thei singe,\n  With notes of so gret likinge,\n  Of such mesure, of such musike,\n  Wherof the Schipes thei beswike\n  That passen be the costes there.\n  Unto the vois, in here avys\n  Thei wene it be a Paradys,\n  Which after is to hem an helle.\n  For reson may noght with hem duelle,\n  Whan thei tho grete lustes hiere;[287]\n  Thei conne noght here Schipes stiere,\n  So besiliche upon the note\n  Thei herkne, and in such wise assote,\n  That thei here rihte cours and weie\n  And seilen til it so befalle\n  That thei into the peril falle,\n  Where as the Schipes be todrawe,\n  And thei ben with the Monstres slawe.\n  Bot fro this peril natheles\n  With his wisdom king Uluxes\n  Ascapeth and it overpasseth;\n  For he tofor the hond compasseth\n  That noman of his compaignie\n  His Ere for no lust to caste;\n  For he hem stoppede alle faste,[288]\n  That non of hem mai hiere hem singe.\n  So whan they comen forth seilinge,\n  Ther was such governance on honde,\n  That thei the Monstres have withstonde\n  And slain of hem a gret partie.\n  Thus was he sauf with his navie,\n  This wise king, thurgh governance.\n                         [Sidenote: [THE SINS OF THE EYE AND THE EAR.]]\n  Thou myht ensample taken hiere,[289]\n  As I have told, and what thou hiere\n  Be wel war, and yif no credence,\n  Bot if thou se more evidence.\n  For if thou woldest take kepe\n  And wisly cowthest warde and kepe\n  Thin yhe and Ere, as I have spoke,\n  Than haddest thou the gates stoke\n  Fro such Sotie as comth to winne\n  Wherof that now thi love excedeth\n  Mesure, and many a peine bredeth.\n  Bot if thou cowthest sette in reule\n  Tho tuo, the thre were eth to reule:\n  Forthi as of thi wittes five\n  I wole as now nomore schryve,\n  Bot only of these ilke tuo.\n  Tell me therfore if it be so,\n  Hast thou thin yhen oght misthrowe?[290]\n  I have hem cast upon Meduse,\n  Therof I may me noght excuse:\n  Min herte is growen into Ston,\n  So that my lady therupon\n  Hath such a priente of love grave,\n  That I can noght miselve save.\n    What seist thou, Sone, as of thin Ere?\n    Mi fader, I am gultyf there;\n  For whanne I may my lady hiere,\n  Mi wit with that hath lost his Stiere:                             560\n  I do noght as Uluxes dede,\n  Bot falle anon upon the stede,\n  Wher as I se my lady stonde;\n  And there, I do yow understonde,\n  I am topulled in my thoght,\n  So that of reson leveth noght,\n  Wherof that I me mai defende.\n    My goode Sone, god thamende:\n  For as me thenketh be thi speche\n  As of thin Ere and of thin yhe\n  I woll nomore specefie,\n  Bot I woll axen overthis\n  Of othre thing how that it is.\n                            [Sidenote: [THE SEVEN DEADLY SINS. PRIDE.]]\n  v. _Celsior est Aquila que Leone ferocior ille,_[291]\n        _Quem tumor elati cordis ad alta mouet._\n      _Sunt species quinque, quibus esse Superbia ductrix_\n        _Clamat, et in multis mundus adheret eis._\n      _Laruando faciem ficto pallore subornat_\n        _Fraudibus Ypocrisis mellea verba suis._\n      _Sicque pios animos quamsepe ruit muliebres_\n        _Ex humili verbo sub latitante dolo._[292]\n        [Sidenote: Hic loquitur quod septem sunt peccata mortalia,\n        quorum caput Superbia varias species habet, et earum prima\n        Ypocrisis dicitur, cuius proprietatem secundum vicium\n        simpliciter Confessor Amanti declarat.[293]]\n    Mi Sone, as I thee schal enforme,\n  Ther ben yet of an other forme\n  Of dedly vices sevene applied,\n  Wherof the herte is ofte plied\n  To thing which after schal him grieve.\n  The ferste of hem thou schalt believe[294]                         580\n  Is Pride, which is principal,\n  And hath with him in special\n  Ministres five ful diverse,\n  Of whiche, as I the schal reherse,[295]\n        [Sidenote: [FIVE MINISTERS OF PRIDE. i. HYPOCRISY.]]\n  The ferste is seid Ypocrisie.\n  If thou art of his compaignie,\n  Tell forth, my Sone, and schrif the clene.\n    I wot noght, fader, what ye mene:\n  Bot this I wolde you beseche,\n  What is to ben an ypocrite;\n  And thanne if I be forto wyte,\n  I wol beknowen, as it is.[296]\n    Mi Sone, an ypocrite is this,--\n  A man which feigneth conscience,\n  As thogh it were al innocence,\n  Withoute, and is noght so withinne;\n  And doth so for he wolde winne\n  Of his desir the vein astat.\n  He scheweth thanne what he was,\n  The corn is torned into gras,\n  That was a Rose is thanne a thorn,\n  And he that was a Lomb beforn[297]\n  Is thanne a Wolf, and thus malice\n  Under the colour of justice\n  Is hid; and as the poeple telleth,\n  These ordres witen where he duelleth,\n  As he that of here conseil is,\n  And thilke world which thei er this[299]                           610\n  Forsoken, he drawth in ayein:\n  He clotheth richesse, as men sein,\n  Under the simplesce of poverte,\n  And doth to seme of gret decerte\n  Thing which is litel worth withinne:\n  He seith in open, fy! to Sinne,\n  And in secre ther is no vice\n  Of which that he nis a Norrice:\n  And evere his chiere is sobre and softe,\n  Wherof the blinde world he dreccheth.\n  Bot yet al only he ne streccheth\n  His reule upon religioun,\n  Bot next to that condicioun\n  In suche as clepe hem holy cherche\n                              [Sidenote: Ipocrisis ecclesiastica.[300]]\n  It scheweth ek how he can werche[301]\n  Among tho wyde furred hodes,[302]\n  To geten hem the worldes goodes.\n  And thei hemself ben thilke same\n  That setten most the world in blame,[303]                          630\n  Bot yet in contraire of her lore\n  Ther is nothing thei loven more;\n  So that semende of liht thei werke\n  The dedes whiche are inward derke.\n  And thus this double Ypocrisie\n  With his devolte apparantie\n  A viser set upon his face,\n  Wherof toward this worldes grace\n  He semeth to be riht wel thewed,\n  Bot natheles he stant believed,\n  And hath his pourpos ofte achieved\n  Of worschipe and of worldes welthe,\n  And takth it, as who seith, be stelthe\n  Thurgh coverture of his fallas.\n  And riht so in semblable cas\n  This vice hath ek his officers\n  Among these othre seculers\n  Of grete men, for of the smale\n  Bot thei that passen the comune\n  With suche him liketh to comune,\n  And where he seith he wol socoure\n  The poeple, there he woll devoure;\n  For now aday is manyon\n  Which spekth of Peter and of John[304]\n  And thenketh Judas in his herte.\n  Ther schal no worldes good asterte\n  His hond, and yit he yifth almesse\n  And fasteth ofte and hiereth Messe:                                660\n  With _mea culpa_, which he seith,\n  Upon his brest fullofte he leith\n  His hond, and cast upward his yhe,\n  As thogh he Cristes face syhe;\n  So that it seemeth ate syhte,\n  As he al one alle othre myhte\n  Rescoue with his holy bede.\n  Bot yet his herte in other stede\n  Among hise bedes most devoute\n  How that he myhte his warisoun\n  Encresce.\n        [Sidenote:[305]Hic tractat Confessor cum Amante super illa\n        presertim Ipocrisia, que sub amoris facie fraudulenter\n        latitando mulieres ipsius ficticiis credulas sepissime\n        decipit innocentes.]\n            And in comparisoun\n  Ther ben lovers of such a sort,\n  That feignen hem an humble port,\n  And al is bot Ypocrisie,\n  Which with deceipte and flaterie\n  Hath many a worthi wif beguiled.\n  For whanne he hath his tunge affiled,\n  With softe speche and with lesinge,\n  Forth with his fals pitous lokynge,                                680\n  He wolde make a womman wene\n  To gon upon the faire grene,\n  Whan that sche falleth in the Mir.\n  For if he may have his desir,\n  How so falle of the remenant,\n  He halt no word of covenant;\n  Bot er the time that he spede,\n  Ther is no sleihte at thilke nede,\n  Which eny loves faitour mai,\n  As him belongeth forto done.\n  The colour of the reyni Mone\n  With medicine upon his face\n  He set, and thanne he axeth grace,\n  As he which hath sieknesse feigned.\n  Whan his visage is so desteigned,\n  With yhe upcast on hire he siketh,\n  And many a contenance he piketh,\n  To bringen hire in to believe\n  Of thing which that he wolde achieve,                              700\n  Wherof he berth the pale hewe;\n  And for he wolde seme trewe,\n  He makth him siek, whan he is heil.\n  Bot whanne he berth lowest the Seil,[306]\n  Thanne is he swiftest to beguile\n  The womman, which that ilke while\n  Set upon him feith or credence.\n    Mi Sone, if thou thi conscience\n  Entamed hast in such a wise,\n  And telle it me, if it be so.\n    Min holy fader, certes no.\n  As forto feigne such sieknesse\n  It nedeth noght, for this witnesse\n  I take of god, that my corage\n  Hath ben mor siek than my visage.\n  And ek this mai I wel avowe,\n  So lowe cowthe I nevere bowe\n  To feigne humilite withoute,\n  With alle the thoghtes of myn herte;\n  For that thing schal me nevere asterte,\n  I speke as to my lady diere,[307]\n  To make hire eny feigned chiere.\n  God wot wel there I lye noght,\n  Mi chiere hath be such as my thoght;\n  For in good feith, this lieveth wel,\n  Mi will was betre a thousendel\n  Than eny chiere that I cowthe.\n  Don other wise in other place,\n  I put me therof in your grace:[308]\n  For this excusen I ne schal,\n  That I have elles overal\n  To love and to his compaignie\n  Be plein withoute Ypocrisie;\n  Bot ther is on the which I serve,\n  Althogh I may no thonk deserve,\n  To whom yet nevere into this day\n  Bot if it so were in my thoght.\n  As touchende othre seie I noght\n  That I nam somdel forto wyte\n  Of that ye clepe an ypocrite.\n    Mi Sone, it sit wel every wiht\n  To kepe his word in trowthe upryht\n  Towardes love in alle wise.\n  For who that wolde him wel avise\n  What hath befalle in this matiere,\n  He scholde noght with feigned chiere                               750\n  Deceive Love in no degre.\n  To love is every herte fre,\n  Bot in deceipte if that thou feignest\n  And therupon thi lust atteignest,\n  That thow hast wonne with thi wyle,\n  Thogh it thee like for a whyle,[309]\n  Thou schalt it afterward repente.\n  And forto prove myn entente,\n  I finde ensample in a Croniqe\n                              [Sidenote: [TALE OF MUNDUS AND PAULINA.]]\n        [Sidenote: Quod Ipocrisia sit in amore periculosa, narrat\n        exemplum qualiter sub regno Tiberii Imperatoris quidam\n        miles nomine Mundus, qui Romanorum dux milicie tunc\n        prefuit, dominam Paulinam pulcherrimam castitatisque\n        famosissimam mediantibus duobus falsis presbiteris in\n        templo Ysis deum se esse fingens[310] sub ficte sanctitatis\n        ypocrisi nocturno tempore viciauit. Vnde idem dux in\n        exilium, presbiteri in mortem ob sui criminis enormitatem\n        dampnati extiterant, ymagoque dee Ysis a templo euulsa\n        vniuerso conclamante populo in flumen Tiberiadis proiecta\n        mergebatur.]\n    It fell be olde daies thus,\n  Whil themperour Tiberius\n  The Monarchie of Rome ladde,\n  Ther was a worthi Romein hadde\n  A wif, and sche Pauline hihte,\n  Which was to every mannes sihte\n  Of al the Cite the faireste,\n  And as men seiden, ek the beste.\n  It is and hath ben evere yit,\n  Which thurgh beaute ne mai be drawe\n  To love, and stonde under the lawe\n  Of thilke bore frele kinde,\n  Which makth the hertes yhen blinde,\n  Wher no reson mai be comuned:[311]\n  And in this wise stod fortuned[312]\n  This tale, of which I wolde mene;\n  This wif, which in hire lustes grene\n  Was fair and freissh and tendre of age,\n  Of him that wole on hire assote.\n    Ther was a Duck, and he was hote[313]\n  Mundus, which hadde in his baillie\n  To lede the chivalerie\n  Of Rome, and was a worthi knyht;\n  Bot yet he was noght of such myht\n  The strengthe of love to withstonde,\n  That he ne was so broght to honde,\n  That malgre wher he wole or no,\n  That he hath put al his assay\n  To wynne thing which he ne may\n  Gete of hire graunt in no manere,\n  Be yifte of gold ne be preiere.\n  And whanne he syh that be no mede\n  Toward hir love he myhte spede,\n  Be sleyhte feigned thanne he wroghte;\n  And therupon he him bethoghte\n  How that ther was in the Cite\n  To which with gret Devocioun\n  The noble wommen of the toun\n  Most comunliche a pelrinage\n  Gon forto preie thilke ymage\n  Which the godesse of childinge is,\n  And cleped was be name Ysis:\n  And in hire temple thanne were,\n  To reule and to ministre there\n  After the lawe which was tho,\n  This Duck, which thoghte his love gete,\n  Upon a day hem tuo to mete\n  Hath bede, and thei come at his heste;\n  Wher that thei hadde a riche feste,\n  And after mete in prive place\n  This lord, which wolde his thonk pourchace,\n  To ech of hem yaf thanne a yifte,\n  And spak so that be weie of schrifte\n  He drowh hem unto his covine,\n  After his lust deceive myhte.\n  And thei here trowthes bothe plyhte,\n  That thei be nyhte hire scholden wynne\n  Into the temple, and he therinne\n  Schal have of hire al his entente:\n  And thus acorded forth thei wente.\n    Now lest thurgh which ypocrisie\n  Ordeigned was the tricherie,\n  Wherof this ladi was deceived.\n  These Prestes hadden wel conceived                                 830\n  That sche was of gret holinesse;\n  And with a contrefet simplesse,\n  Which hid was in a fals corage,\n  Feignende an hevenely message[315]\n  Thei come and seide unto hir thus:\n  \u2018Pauline, the god Anubus\n  Hath sent ous bothe Prestes hiere,[316]\n  And seith he woll to thee appiere\n  Be nyhtes time himself alone,\n  And therupon he hath ous bede,\n  That we in Ysis temple a stede\n  Honestely for thee pourveie,\n  Wher thou be nyhte, as we thee seie,\n  Of him schalt take avisioun.\n  For upon thi condicioun,\n  The which is chaste and ful of feith,\n  Such pris, as he ous tolde, he leith,\n  That he wol stonde of thin acord;\n  He sende ous hider bothe tuo.\u2019\n  Glad was hire innocence tho\n  Of suche wordes as sche herde,\n  With humble chiere and thus answerde,\n  And seide that the goddes wille\n  Sche was al redy to fulfille,\n  That be hire housebondes leve\n  Sche wolde in Ysis temple at eve\n  Upon hire goddes grace abide,\n  The Prestes tho gon hom ayein,\n  And sche goth to hire sovereign,\n  Of goddes wille and as it was\n  Sche tolde him al the pleine cas,\n  Wherof he was deceived eke,\n  And bad that sche hire scholde meke\n  Al hol unto the goddes heste.\n  And thus sche, which was al honeste\n  To godward after hire entente,\n  Wher that the false Prestes were;\n  And thei receiven hire there\n  With such a tokne of holinesse,\n  As thogh thei syhen a godesse,\n  And al withinne in prive place\n  A softe bedd of large space[317]\n  Thei hadde mad and encourtined,\n  Wher sche was afterward engined.\n  Bot sche, which al honour supposeth,\n  The false Prestes thanne opposeth,                                 880\n  And axeth be what observance\n  Sche myhte most to the plesance\n  Of godd that nyhtes reule kepe:\n  And thei hire bidden forto slepe[318]\n  Liggende upon the bedd alofte,\n  For so, thei seide, al stille and softe[319]\n  God Anubus hire wolde awake.\n  The conseil in this wise take,\n  The Prestes fro this lady gon;\n  In the manere as it was seid\n  To slepe upon the bedd is leid,\n  In hope that sche scholde achieve[320]\n  Thing which stod thanne upon bilieve,\n  Fulfild of alle holinesse.\n  Bot sche hath failed, as I gesse,[321]\n  For in a closet faste by\n  The Duck was hid so prively\n  That sche him myhte noght perceive;\n  Hath such arrai upon him nome,\n  That whanne he wolde unto hir come,\n  It scholde semen at hire yhe[322]\n  As thogh sche verrailiche syhe\n  God Anubus, and in such wise\n  This ypocrite of his queintise\n  Awaiteth evere til sche slepte.\n  And thanne out of his place he crepte\n  So stille that sche nothing herde,\n  And sodeinly, er sche it wiste,\n  Beclipt in armes he hire kiste:\n  Wherof in wommanysshe drede\n  Sche wok and nyste what to rede;\n  Bot he with softe wordes milde\n  Conforteth hire and seith, with childe\n  He wolde hire make in such a kynde\n  That al the world schal have in mynde\n  The worschipe of that ilke Sone;\n  And ben himself a godd also.\n  With suche wordes and with mo,\n  The whiche he feigneth in his speche,\n  This lady wit was al to seche,[323]\n  As sche which alle trowthe weneth:\n  Bot he, that alle untrowthe meneth,\n  With blinde tales so hire ladde,\n  That all his wille of hire he hadde.\n  And whan him thoghte it was ynowh,\n  So prively that sche ne wiste\n  Wher he becom, bot as him liste\n  Out of the temple he goth his weie.\n  And sche began to bidde and preie\n  Upon the bare ground knelende,\n  And after that made hire offrende,\n  And to the Prestes yiftes grete\n  Sche yaf, and homward be the Strete.\n  The Duck hire mette and seide thus:\n  Is hote, he save the, Pauline,\n  For thou art of his discipline\n  So holy, that no mannes myht\n  Mai do that he hath do to nyht\n  Of thing which thou hast evere eschuied.\n  Bot I his grace have so poursuied,\n  That I was mad his lieutenant:\n  Forthi be weie of covenant\n  Fro this day forth I am al thin,\n  That stant upon thin oghne wille.\u2019\n    Sche herde his tale and bar it stille,\n  And hom sche wente, as it befell,\n  Into hir chambre, and ther sche fell\n  Upon hire bedd to wepe and crie,\n  And seide: \u2018O derke ypocrisie,\n  Thurgh whos dissimilacion\n  Of fals ymaginacion\n  I am thus wickedly deceived!\n  I thonke unto the goddes alle;\n  For thogh it ones be befalle,\n  It schal nevere eft whil that I live,\n  And thilke avou to godd I yive.\u2019\n  And thus wepende sche compleigneth,\n  Hire faire face and al desteigneth\n  With wofull teres of hire \u00ffe,\n  So that upon this agonie\n  Hire housebonde is inne come,\n  With sorwe, and axeth what hire eileth.\n  And sche with that hirself beweileth\n  Welmore than sche dede afore,\n  And seide, \u2018Helas, wifhode is lore\n  In me, which whilom was honeste,[324]\n  I am non other than a beste,\n  Now I defouled am of tuo.\u2019\n  And as sche myhte speke tho,\n  Aschamed with a pitous onde\n  The sothe of al the hole tale,\n  And in hire speche ded and pale\n  Sche swouneth welnyh to the laste.\n  And he hire in hise armes faste\n  Uphield, and ofte swor his oth\n  That he with hire is nothing wroth,\n  For wel he wot sche may ther noght:\n  Bot natheles withinne his thoght\n  His herte stod in sori plit,\n  Be venged, how so evere it falle,\n  And sende unto hise frendes alle.\n  And whan thei weren come in fere,\n  He tolde hem upon this matiere,\n  And axeth hem what was to done:\n  And thei avised were sone,\n  And seide it thoghte hem for the beste\n  To sette ferst his wif in reste,\n  And after pleigne to the king\n  Tho was this wofull wif conforted\n  Be alle weies and desported,\n  Til that sche was somdiel amended;\n  And thus a day or tuo despended,\n  The thridde day sche goth to pleigne\n  With many a worthi Citezeine,\n  And he with many a Citezein.\n    Whan themperour it herde sein,\n  And knew the falshed of the vice,\n  And ferst he let the Prestes take,\n  And for thei scholde it noght forsake,\n  He put hem into questioun;[325]\n  Bot thei of the suggestioun\n  Ne couthen noght a word refuse,[326]\n  Bot for thei wolde hemself excuse,\n  The blame upon the Duck thei leide.\n  Bot therayein the conseil seide\n  That thei be noght excused so,\n  And tuo han more wit then on,\n  So thilke excusement was non.\n  And over that was seid hem eke,[327]\n  That whan men wolden vertu seke,\n  Men scholde it in the Prestes finde;\n  Here ordre is of so hyh a kinde,\n  That thei be Duistres of the weie:[328]\n  Forthi, if eny man forsueie\n  Thurgh hem, thei be noght excusable.\n  Among the wise jugges there\n  The Prestes bothe dampned were,\n  So that the prive tricherie\n  Hid under fals Ipocrisie\n  Was thanne al openliche schewed,\n  That many a man hem hath beschrewed.[329]\n  And whan the Prestes weren dede,\n  The temple of thilke horrible dede\n  Thei thoghten purge, and thilke ymage,\n  Thei drowen out and als so faste\n  Fer into Tibre thei it caste,\n  Wher the Rivere it hath defied:\n  And thus the temple purified\n  Thei have of thilke horrible Sinne,\n  Which was that time do therinne.\n  Of this point such was the juise,\n  Bot of the Duck was other wise:\n  For he with love was bestad,\n  For Love put reson aweie\n  And can noght se the rihte weie.\n  And be this cause he was respited,\n  So that the deth him was acquited,\n  Bot for al that he was exiled,\n  For he his love hath so beguiled,\n  That he schal nevere come ayein:\n  For who that is to trowthe unplein,\n  He may noght failen of vengance.[330]\n  Of that Ypocrisie hath wroght\n  On other half, men scholde noght\n  To lihtly lieve al that thei hiere,\n  Bot thanne scholde a wisman stiere\n  The Schip, whan suche wyndes blowe:\n  For ferst thogh thei beginne lowe,\n  At ende thei be noght menable,[331]\n  Bot al tobreken Mast and Cable,[332]\n  So that the Schip with sodein blast,\n  As now fulofte a man mai se:\n  And of old time how it hath be\n  I finde a gret experience,\n  Wherof to take an evidence\n  Good is, and to be war also\n  Of the peril, er him be wo.\n    Of hem that ben so derk withinne,\n  At Troie also if we beginne,\n  Ipocrisie it hath betraied:[333]\n  For whan the Greks hadde al assaied,                              1080\n        [Sidenote: Hic vlterius ponit exemplum de illa\n        eciam Ypocrisia, que inter virum[334] et virum decipiens\n        periculosissima consistit. Et narrat, qualiter Greci in\n        obsidione ciuitatis Troie, cum ipsam vi comprehendere\n        nullatenus potuerunt, fallaci animo cum Troianis pacem vt\n        dicunt pro perpetuo statuebant: et super hoc[335] quendam equum\n        mire grossitudinis de ere fabricatum ad sacrificandum in\n        templo[336] Minerue confingentes, sub tali sanctitatis ypocrisi\n        dictam Ciuitatem intrarunt, et ipsam cum inhabitantibus\n        gladio et igne comminuentes pro perpetuo penitus\n        deuastarunt.[337]]\n  And founde that be no bataille\n  Ne be no Siege it myhte availe\n  The toun to winne thurgh prouesse,\n  This vice feigned of simplesce\n  Thurgh sleyhte of Calcas and of Crise\n  It wan be such a maner wise.\n  An Hors of Bras thei let do forge\n  Of such entaile, of such a forge,\n  That in this world was nevere man\n  The crafti werkman Epius\n  It made, and forto telle thus,\n  The Greks, that thoghten to beguile\n  The kyng of Troie, in thilke while\n  With Anthenor and with Enee,\n  That were bothe of the Cite\n  And of the conseil the wiseste,\n  The richeste and the myhtieste,\n  In prive place so thei trete\n  With fair beheste and yiftes grete                                1100\n  Of gold, that thei hem have engined;\n  Togedre and whan thei be covined,\n  Thei feignen forto make a pes,\n  And under that yit natheles\n  Thei schopen the destruccioun\n  Bothe of the kyng and of the toun.\n  And thus the false pees was take\n  Of hem of Grece and undertake,\n  And therupon thei founde a weie,\n  That sleihte scholde helpe thanne;\n  And of an ynche a large spanne\n  Be colour of the pees thei made,\n  And tolden how thei weren glade\n  Of that thei stoden in acord;[338]\n  And for it schal ben of record,\n  Unto the kyng the Gregois seiden,\n  Be weie of love and this thei preiden,[339]\n  As thei that wolde his thonk deserve,\n  The pes to kepe in good entente,\n  Thei mosten offre er that thei wente.\n  The kyng conseiled in this cas\n  Be Anthenor and Eneas\n  Therto hath yoven his assent:[340]\n  So was the pleine trowthe blent\n  Thurgh contrefet Ipocrisie\n  Of that thei scholden sacrifie.\n    The Greks under the holinesse\n  Here Hors of Bras let faire dihte,\n  Which was to sen a wonder sihte;\n  For it was trapped of himselve,\n  And hadde of smale whieles twelve,\n  Upon the whiche men ynowe\n  With craft toward the toun it drowe,\n  And goth glistrende ayein the Sunne.\n  Tho was ther joie ynowh begunne,\n  For Troie in gret devocioun\n  Ayein this noble Sacrifise\n  With gret honour, and in this wise\n  Unto the gates thei it broghte.\n  Bot of here entre whan thei soghte,\n  The gates weren al to smale;[341]\n  And therupon was many a tale,\n  Bot for the worschipe of Minerve,\n  To whom thei comen forto serve,\n  Thei of the toun, whiche understode\n  For pes, wherof that thei ben glade,\n  The gates that Neptunus made\n  A thousend wynter ther tofore,\n  Thei have anon tobroke and tore;\n  The stronge walles doun thei bete,\n  So that in to the large strete\n  This Hors with gret solempnite\n  Was broght withinne the Cite,\n  And offred with gret reverence,\n  Of love and pes for everemo.\n  The Gregois token leve tho[342]\n  With al the hole felaschipe,\n  And forth thei wenten into Schipe\n  And crossen seil and made hem yare,[343]\n  Anon as thogh thei wolden fare:\n  Bot whan the blake wynter nyht\n  Withoute Mone or Sterre lyht\n  Bederked hath the water Stronde,\n  Ful armed out of the navie.\n  Synon, which mad was here aspie[344]\n  Withinne Troie, as was conspired,\n  Whan time was a tokne hath fired;\n  And thei with that here weie holden,\n  And comen in riht as thei wolden,\n  Ther as the gate was tobroke.\n  The pourpos was full take and spoke:\n  Er eny man may take kepe,\n  Thei slowen al that was withinne,\n  And token what thei myhten wynne\n  Of such good as was sufficant,\n  And brenden up the remenant.\n  And thus cam out the tricherie,\n  Which under fals Ypocrisie\n  Was hid, and thei that wende pees\n  Tho myhten finde no reles\n  Of thilke swerd which al devoureth.\n    Fulofte and thus the swete soureth,                             1190\n  Whan it is knowe to the tast:\n  He spilleth many a word in wast\n  That schal with such a poeple trete;\n  For whan he weneth most beyete,\n  Thanne is he schape most to lese.\n  And riht so if a womman chese\n  Upon the wordes that sche hiereth[345]\n  Som man, whan he most trewe appiereth,\n  Thanne is he forthest fro the trowthe:\n  Thei speden that ben most untrewe\n  And loven every day a newe,\n  Wherof the lief is after loth\n  And love hath cause to be wroth.\n  Bot what man that his lust desireth\n  Of love, and therupon conspireth\n  With wordes feigned to deceive,\n  He schal noght faile to receive\n  His peine, as it is ofte sene.\n  It sit the wel to taken hiede\n  That thou eschuie of thi manhiede\n  Ipocrisie and his semblant,\n  That thou ne be noght deceivant,\n  To make a womman to believe\n  Thing which is noght in thi bilieve:[347]\n  For in such feint Ipocrisie\n  Of love is al the tricherie,\n  Thurgh which love is deceived ofte;\n  Unethes love may be war.\n  Forthi, my Sone, as I wel dar,\n  I charge thee to fle that vice,\n  That many a womman hath mad nice;\n  Bot lok thou dele noght withal.\n    Iwiss, fader, nomor I schal.\n    Now, Sone, kep that thou hast swore:\n  For this that thou hast herd before\n  Is seid the ferste point of Pride:\n  To schryve and speken overthis\n  Touchende of Pride, yit ther is\n  The point seconde, I thee behote,\n  Which Inobedience is hote.\n  vi. _Flectere quam frangi melius reputatur, et olle_\n        _Fictilis ad cacabum pugna valere nequit._\n      _Quem neque lex hominum, neque lex diuina valebit_\n        _Flectere, multociens corde reflectit amor._[348]\n      _Quem non flectit amor, non est flectendus ab vllo,_\n        _Set rigor illius plus Elephante riget._\n      _Dedignatur amor poterit quos scire rebelles,_\n        _Et rudibus sortem prestat habere rudem;_\n      _Set qui sponte sui subicit se cordis amore,_\n        _Frangit in aduersis omnia fata pius._                      (10)\n    This vice of Inobedience\n  Ayein the reule of conscience\n  Al that is humble he desalloweth,\n  That he toward his god ne boweth\n  After the lawes of his heste.\n        [Sidenote: Hic loquitur de secunda specie Superbie, que\n        Inobediencia dicitur: et primo illius vicii naturam\n        simpliciter declarat, et tractat consequenter super illa\n        precipue Inobediencia, que in curia Cupidinis exosa amoris\n        causam ex sua imbecillitate sepissime retardat. In cuius\n        materia Confessor Amanti specialius opponit.]\n  Which goth upon his lustes wilde,\n  So goth this proude vice unmylde,\n  That he desdeigneth alle lawe:\n  He not what is to be felawe,\n  And serve may he noght for pride;\n  So is he badde on every side,\n  And is that selve of whom men speke,\n  Which wol noght bowe er that he breke.\n  I not if love him myhte plie,\n  His herte, I not what mihte availe.\n    Forthi, my Sone, of such entaile\n  If that thin herte be disposed,\n  Tell out and let it noght be glosed:\n  For if that thou unbuxom be\n  To love, I not in what degree\n  Thou schalt thi goode world achieve.[350]\n    Mi fader, ye schul wel believe,\n  The yonge whelp which is affaited\n  Hath noght his Maister betre awaited,                             1260\n  To couche, whan he seith \u2018Go lowe,\u2019\n  That I, anon as I may knowe\n  Mi ladi will, ne bowe more.[351]\n  Bot other while I grucche sore\n  Of some thinges that sche doth,\n  Wherof that I woll telle soth:\n  For of tuo pointz I am bethoght,\n  That, thogh I wolde, I myhte noght\n  Obeie unto my ladi heste;\n  Save only of that ilke tuo\n  I am unbuxom of no mo.\n    What ben tho tuo? tell on, quod he.\n    Mi fader, this is on, that sche\n  Comandeth me my mowth to close,\n  And that I scholde hir noght oppose\n  In love, of which I ofte preche,\n  Bot plenerliche of such a speche\n  Forbere, and soffren hire in pes.\n  For al this world obeie ywiss;\n  For whanne I am ther as sche is,\n  Though sche my tales noght alowe,\n  Ayein hir will yit mot I bowe,\n  To seche if that I myhte have grace:\n  Bot that thing may I noght enbrace[354]\n  For ought that I can speke or do;\n  And yit fulofte I speke so,\n  That sche is wroth and seith, \u2018Be stille.\u2019\n  And therto ben obedient,\n  Thanne is my cause fully schent,\n  For specheles may noman spede.\n  So wot I noght what is to rede;\n  Bot certes I may noght obeie,\n  That I ne mot algate seie\n  Somwhat of that I wolde mene;\n  For evere it is aliche grene,\n  The grete love which I have,\n  My speche and this obedience:\n  And thus fulofte my silence\n  I breke, and is the ferste point[355]\n  Wherof that I am out of point[356]\n  In this, and yit it is no pride.\n    Now thanne upon that other side\n  To telle my desobeissance,\n  Ful sore it stant to my grevance\n  And may noght sinke into my wit;\n  To leven hire and chese a newe,\n  And seith, if I the sothe knewe\n  How ferr I stonde from hir grace,\n  I scholde love in other place.[358]\n  Bot therof woll I desobeie;\n  For also wel sche myhte seie,\n  \u2018Go tak the Mone ther it sit,\u2019\n  As bringe that into my wit:\n  For ther was nevere rooted tre,\n  That I ne stonde more faste\n  Upon hire love, and mai noght caste\n  Min herte awey, althogh I wolde.\n  For god wot, thogh I nevere scholde\n  Sen hir with yhe after this day,\n  Yit stant it so that I ne may\n  Hir love out of my brest remue.\n  This is a wonder retenue,\n  That malgre wher sche wole or non\n  So that I can non other chese,\n  Bot whether that I winne or lese,\n  I moste hire loven til I deie;\n  And thus I breke as be that weie\n  Hire hestes and hir comandinges,\n  Bot trewliche in non othre thinges.[359]\n  Forthi, my fader, what is more\n  Touchende to this ilke lore[360]\n  I you beseche, after the forme\n  So that I may myn herte reule\n  In loves cause after the reule.\n  vii. _Murmur in aduersis ita concipit ille superbus,_\n         _Pena quod ex bina sorte perurget eum._\n       _Obuia fortune cum spes in amore resistit,_\n         _Non sine mentali murmure plangit amans._[361]\n        [Sidenote: Hic loquitur de Murmure et Planctu, qui super\n        omnes alios Inobediencie secreciores vt ministri illi\n        deseruiunt.[363]]\n    Toward this vice of which we trete\n  Ther ben yit tweie of thilke estrete,\n  Here name is Murmur and Compleignte:[362]\n  Ther can noman here chiere peinte,\n  To sette a glad semblant therinne,\n  For thogh fortune make hem wynne,\n  Yit grucchen thei, and if thei lese,\n  Wherof thei myhten stonde appesed.\n  So ben thei comunly desesed;\n  Ther may no welthe ne poverte\n  Attempren hem to the decerte\n  Of buxomnesse be no wise:\n  For ofte time thei despise\n  The goode fortune as the badde,\n  As thei no mannes reson hadde,\n  Thurgh pride, wherof thei be blinde.\n  Ther be lovers, that thogh thei have\n  Of love al that thei wolde crave,\n  Yit wol thei grucche be som weie,\n  That thei wol noght to love obeie\n  Upon the trowthe, as thei do scholde;\n  And if hem lacketh that thei wolde,\n  Anon thei falle in such a peine,\n  That evere unbuxomly thei pleigne\n  Upon fortune, and curse and crie,\n  That thei wol noght here hertes plie                              1370\n  To soffre til it betre falle.\n  Forthi if thou amonges alle\n  Hast used this condicioun,\n  Mi Sone, in thi Confessioun\n  Now tell me pleinly what thou art.\n    Mi fader, I beknowe a part,\n  So as ye tolden hier above\n  Of Murmur and Compleignte of love,[365]\n  That for I se no sped comende,\n  I am, as who seith, everemo:\n  And ek fulofte tyme also,\n  Whan so is that I se and hiere\n  Or hevy word or hevy chiere[366]\n  Of my lady, I grucche anon;\n  Bot wordes dar I speke non,\n  Wherof sche myhte be desplesed,\n  Bot in myn herte I am desesed:\n  With many a Murmur, god it wot,\n  And thogh I make no semblant,\n  Min herte is al desobeissant;\n  And in this wise I me confesse\n  Of that ye clepe unbuxomnesse.\n  Now telleth what youre conseil is.\n    Mi Sone, and I thee rede this,[368]\n  What so befalle of other weie,\n  That thou to loves heste obeie\n  Als ferr as thou it myht suffise:\n  Obedience in love availeth,\n  Wher al a mannes strengthe faileth;\n  Wherof, if that the list to wite[369]\n  In a Cronique as it is write,\n  A gret ensample thou myht fynde,\n  Which now is come to my mynde.\n        [Sidenote: Hic contra amori inobedientes ad commendacionem\n        Obediencie Confessor super eodem exemplum ponit; vbi dicit\n        quod, cum quedam Regis Cizilie filia in sue iuuentutis\n        floribus pulcherrima ex eius Nouerce incantacionibus in\n        vetulam turpissimam transformata extitit, Florencius tunc\n        Imparatoris Claudi Nepos, miles in armis strenuissimus\n        amorosisque[372] legibus intendens, ipsam ex sua obediencia in\n        pulcritudinem pristinam mirabiliter reformauit.[373]]\n    Ther was whilom be daies olde\n  A worthi knyht, and as men tolde[370]\n  He was Nevoeu to themperour\n  Wifles he was, Florent he hihte,\n  He was a man that mochel myhte,\n  Of armes he was desirous,\n  Chivalerous and amorous,\n  And for the fame of worldes speche,\n  Strange aventures forto seche,[371]\n  He rod the Marches al aboute.\n  And fell a time, as he was oute,\n  Fortune, which may every thred\n  Schop, as this knyht rod in a pas,\n  That he be strengthe take was,\n  And to a Castell thei him ladde,\n  Wher that he fewe frendes hadde:\n  For so it fell that ilke stounde\n  That he hath with a dedly wounde\n  Feihtende his oghne hondes slain\n  Branchus, which to the Capitain\n  Was Sone and Heir, wherof ben wrothe\n  That knyht Branchus was of his hond\n  The worthieste of al his lond,\n  And fain thei wolden do vengance\n  Upon Florent, bot remembrance\n  That thei toke of his worthinesse\n  Of knyhthod and of gentilesse,\n  And how he stod of cousinage\n  To themperour, made hem assuage,\n  And dorsten noght slen him for fere:\n  Among hemself, what was the beste.\n  Ther was a lady, the slyheste\n  Of alle that men knewe tho,\n  So old sche myhte unethes go,\n  And was grantdame unto the dede:\n  And sche with that began to rede,\n  And seide how sche wol bringe him inne,\n  That sche schal him to dethe winne\n  Al only of his oghne grant,\n  Thurgh strengthe of verray covenant                               1450\n  Withoute blame of eny wiht.\n  Anon sche sende for this kniht,\n  And of hire Sone sche alleide\n  The deth, and thus to him sche seide:\n  \u2018Florent, how so thou be to wyte\n  Of Branchus deth, men schal respite\n  As now to take vengement,\n  Be so thou stonde in juggement\n  Upon certein condicioun,\n  Which I schal axe schalt ansuere;\n  And over this thou schalt ek swere,\n  That if thou of the sothe faile,\n  Ther schal non other thing availe,[375]\n  That thou ne schalt thi deth receive.\n  And for men schal thee noght deceive,\n  That thou therof myht ben avised,\n  Thou schalt have day and tyme assised\n  And leve saufly forto wende,\n  Thou come ayein with thin avys.\n    This knyht, which worthi was and wys,\n  This lady preith that he may wite,\n  And have it under Seales write,\n  What questioun it scholde be\n  For which he schal in that degree\n  Stonde of his lif in jeupartie.\n  With that sche feigneth compaignie,\n  And seith: \u2018Florent, on love it hongeth[376]\n  What alle wommen most desire\n  This wole I axe, and in thempire\n  Wher as thou hast most knowlechinge\n  Tak conseil upon this axinge.\u2019[377]\n    Florent this thing hath undertake,\n  The day was set, the time take,\n  Under his seal he wrot his oth,\n  In such a wise and forth he goth\n  Hom to his Emes court ayein;\n  He tolde, of that him is befalle.\n  And upon that thei weren alle[378]\n  The wiseste of the lond asent,\n  Bot natheles of on assent\n  Thei myhte noght acorde plat,\n  On seide this, an othre that.\n  After the disposicioun\n  Of naturel complexioun\n  To som womman it is plesance,\n  Bot such a thing in special,\n  Which to hem alle in general\n  Is most plesant, and most desired\n  Above alle othre and most conspired,\n  Such o thing conne thei noght finde[380]\n  Be Constellation ne kinde:\n  And thus Florent withoute cure\n  Mot stonde upon his aventure,\n  And is al schape unto the lere,[381]\n  This knyht hath levere forto dye\n  Than breke his trowthe and forto lye\n  In place ther as he was swore,\n  And schapth him gon ayein therfore.\n  Whan time cam he tok his leve,\n  That lengere wolde he noght beleve,\n  And preith his Em he be noght wroth,\n  For that is a point of his oth,\n  He seith, that noman schal him wreke,\n  That he par aventure deie.\n  And thus he wente forth his weie\n  Alone as knyht aventurous,\n  And in his thoght was curious\n  To wite what was best to do:\n  And as he rod al one so,\n  And cam nyh ther he wolde be,\n  In a forest under a tre\n  He syh wher sat a creature,\n  That forto speke of fleisch and bon\n  So foul yit syh he nevere non.\n  This knyht behield hir redely,\n  And as he wolde have passed by,\n  Sche cleped him and bad abide;\n  And he his horse heved aside\n  Tho torneth, and to hire he rod,\n  And there he hoveth and abod,\n  To wite what sche wolde mene.\n  And seide: \u2018Florent be thi name,\n  Thou hast on honde such a game,\n  That bot thou be the betre avised,\n  Thi deth is schapen and devised,\n  That al the world ne mai the save,\n  Bot if that thou my conseil have.\u2019\n    Florent, whan he this tale herde,\n  Unto this olde wyht answerde\n  And of hir conseil he hir preide.\n  \u2018Florent, if I for the so schape,\n  That thou thurgh me thi deth ascape\n  And take worschipe of thi dede,\n  What schal I have to my mede?\u2019\n  \u2018What thing,\u2019 quod he, \u2018that thou wolt axe.\u2019[382]\n  \u2018I bidde nevere a betre taxe,\u2019\n  Quod sche, \u2018bot ferst, er thou be sped,\n  Thou schalt me leve such a wedd,\n  That I wol have thi trowthe in honde\n  That thou schalt be myn housebonde.\u2019                              1560\n  \u2018Nay,\u2019 seith Florent, \u2018that may noght be.\u2019\n  \u2018Ryd thanne forth thi wey,\u2019 quod sche,\n  \u2018And if thou go withoute red,\n  Thou schalt be sekerliche ded.\u2019\n  Florent behihte hire good ynowh\n  Of lond, of rente, of park, of plowh,\n  Bot al that compteth sche at noght.\n  Tho fell this knyht in mochel thoght,\n  Now goth he forth, now comth ayein,\n  And thoghte, as he rod to and fro,\n  That chese he mot on of the tuo,\n  Or forto take hire to his wif[383]\n  Or elles forto lese his lif.\n  And thanne he caste his avantage,\n  That sche was of so gret an age,\n  That sche mai live bot a while,\n  And thoghte put hire in an Ile,[384]\n  Wher that noman hire scholde knowe,\n  Til sche with deth were overthrowe.                               1580\n  And thus this yonge lusti knyht\n  Unto this olde lothly wiht\n  Tho seide: \u2018If that non other chance\n  Mai make my deliverance,\n  Bot only thilke same speche\n  Which, as thou seist, thou schalt me teche,\n  Have hier myn hond, I schal thee wedde.\u2019\n  And thus his trowthe he leith to wedde.\n  With that sche frounceth up the browe:\n  Sche seith: \u2018if eny other thing\n  Bot that thou hast of my techyng\n  Fro deth thi body mai respite,\n  I woll thee of thi trowthe acquite,\n  And elles be non other weie.\n  Now herkne me what I schal seie.\n  Whan thou art come into the place,\n  Wher now thei maken gret manace\n  And upon thi comynge abyde,\n  Oppose thee of thin answere.\n  I wot thou wolt nothing forbere\n  Of that thou wenest be thi beste,\n  And if thou myht so finde reste,\n  Wel is, for thanne is ther nomore.\n  And elles this schal be my lore,\n  That thou schalt seie, upon this Molde\n  That alle wommen lievest wolde\n  Be soverein of mannes love:\n  Sche hath, as who seith, al hire wille;\n  And elles may sche noght fulfille\n  What thing hir were lievest have.\n  With this answere thou schalt save\n  Thiself, and other wise noght.\n  And whan thou hast thin ende wroght,\n  Com hier ayein, thou schalt me finde,\n  And let nothing out of thi minde.\u2019\n    He goth him forth with hevy chiere,\n  He mai this worldes joie atteigne:\n  For if he deie, he hath a peine,\n  And if he live, he mot him binde\n  To such on which of alle kinde\n  Of wommen is thunsemlieste:\n  Thus wot he noght what is the beste:[385]\n  Bot be him lief or be him loth,\n  Unto the Castell forth he goth\n  His full answere forto yive,\n  Forth with his conseil cam the lord,\n  The thinges stoden of record,[386]\n  He sende up for the lady sone,\n  And forth sche cam, that olde Mone.\n  In presence of the remenant\n  The strengthe of al the covenant\n  Tho was reherced openly,\n  And to Florent sche bad forthi\n  That he schal tellen his avis,\n  Florent seith al that evere he couthe,\n  Bot such word cam ther non to mowthe,\n  That he for yifte or for beheste\n  Mihte eny wise his deth areste.\n  And thus he tarieth longe and late,\n  Til that this lady bad algate\n  That he schal for the dom final\n  Yive his answere in special[387]\n  Of that sche hadde him ferst opposed:\n  And thanne he hath trewly supposed                                1650\n  That he him may of nothing yelpe,\n  Bot if so be tho wordes helpe,[388]\n  Whiche as the womman hath him tawht;\n  Wherof he hath an hope cawht\n  That he schal ben excused so,\n  And tolde out plein his wille tho.\n  And whan that this Matrone herde\n  The manere how this knyht ansuerde,\n  Sche seide: \u2018Ha treson, wo thee be,\n  Which alle wommen most desire!\n  I wolde that thou were afire.\u2019\n  Bot natheles in such a plit\n  Florent of his answere is quit:\n  And tho began his sorwe newe,\n  For he mot gon, or ben untrewe,\n  To hire which his trowthe hadde.\n  Bot he, which alle schame dradde,\n  Goth forth in stede of his penance,\n  And takth the fortune of his chance,                              1670\n  As he that was with trowthe affaited.\n    This olde wyht him hath awaited\n  In place wher as he hire lefte:\n  Florent his wofull heved uplefte\n  And syh this vecke wher sche sat,\n  Which was the lothlieste what\n  That evere man caste on his yhe:\n  Hire Nase bass, hire browes hyhe,\n  Hire yhen smale and depe set,\n  And rivelen as an emty skyn\n  Hangende doun unto the chin,\n  Hire Lippes schrunken ben for age,\n  Ther was no grace in the visage,\n  Hir front was nargh, hir lockes hore,\n  Sche loketh forth as doth a More,\n  Hire Necke is schort, hir schuldres courbe,\n  That myhte a mannes lust destourbe,\n  Hire body gret and nothing smal,\n  Sche hath no lith withoute a lak;\n  Bot lich unto the wollesak\n  Sche proferth hire unto this knyht,[389]\n  And bad him, as he hath behyht,\n  So as sche hath ben his warant,\n  That he hire holde covenant,\n  And be the bridel sche him seseth.\n  Bot godd wot how that sche him pleseth\n  Of suche wordes as sche spekth:\n  Him thenkth welnyh his herte brekth                               1700\n  For sorwe that he may noght fle,\n  Bot if he wolde untrewe be.\n    Loke, how a sek man for his hele\n  Takth baldemoine with Canele,[390]\n  And with the Mirre takth the Sucre,\n  Ryht upon such a maner lucre\n  Stant Florent, as in this diete:\n  He drinkth the bitre with the swete,\n  He medleth sorwe with likynge,\n  His youthe schal be cast aweie\n  Upon such on which as the weie\n  Is old and lothly overal.\n  Bot nede he mot that nede schal:\n  He wolde algate his trowthe holde,\n  As every knyht therto is holde,\n  What happ so evere him is befalle:\n  Thogh sche be the fouleste of alle,\n  Yet to thonour of wommanhiede\n  Him thoghte he scholde taken hiede;                               1720\n  So that for pure gentilesse,\n  As he hire couthe best adresce,\n  In ragges, as sche was totore,\n  He set hire on his hors tofore\n  And forth he takth his weie softe;\n  No wonder thogh he siketh ofte.\n  Bot as an oule fleth be nyhte\n  Out of alle othre briddes syhte,\n  Riht so this knyht on daies brode\n  In clos him hield, and schop his rode                             1730\n  On nyhtes time, til the tyde\n  That he cam there he wolde abide;\n  And prively withoute noise\n  He bringth this foule grete Coise\n  To his Castell in such a wise\n  That noman myhte hire schappe avise,\n  Til sche into the chambre cam:\n  Wher he his prive conseil nam\n  Of suche men as he most troste,\n  This beste wedde to his wif,\n  For elles hadde he lost his lif.\n    The prive wommen were asent,\n  That scholden ben of his assent:\n  Hire ragges thei anon of drawe,\n  And, as it was that time lawe,\n  She hadde bath, sche hadde reste,\n  And was arraied to the beste.\n  Bot with no craft of combes brode\n  Thei myhte hire hore lockes schode,                               1750\n  And sche ne wolde noght be schore\n  For no conseil, and thei therfore,\n  With such atyr as tho was used,\n  Ordeinen that it was excused,\n  And hid so crafteliche aboute,[391]\n  That noman myhte sen hem oute.\n  Bot when sche was fulliche arraied\n  And hire atyr was al assaied,\n  Tho was sche foulere on to se:\n  Thei were wedded in the nyht;\n  So wo begon was nevere knyht\n  As he was thanne of mariage.\n  And sche began to pleie and rage,\n  As who seith, I am wel ynowh;\n  Bot he therof nothing ne lowh,\n  For sche tok thanne chiere on honde\n  And clepeth him hire housebonde,[392]\n  And seith, \u2018My lord, go we to bedde,\n  That thou schalt be my worldes blisse:\u2019\n  And profreth him with that to kisse,\n  As sche a lusti Lady were.\n  His body myhte wel be there,\n  Bot as of thoght and of memoire\n  His herte was in purgatoire.\n  Bot yit for strengthe of matrimoine\n  He myhte make non essoine,\n  That he ne mot algates plie\n  And whan thei were abedde naked,\n  Withoute slep he was awaked;\n  He torneth on that other side,\n  For that he wolde hise yhen hyde\n  Fro lokynge on that foule wyht.[394]\n  The chambre was al full of lyht,\n  The courtins were of cendal thinne,\n  This newe bryd which lay withinne,\n  Thogh it be noght with his acord,\n  And preide, as he was torned fro,\n  He wolde him torne ayeinward tho;\n  \u2018For now,\u2019 sche seith, \u2018we ben bothe on.\u2019[395]\n  And he lay stille as eny ston,\n  Bot evere in on sche spak and preide,\n  And bad him thenke on that he seide,\n  Whan that he tok hire be the hond.\n    He herde and understod the bond,\n  How he was set to his penance,\n  He torneth him al sodeinly,\n  And syh a lady lay him by\n  Of eyhtetiene wynter age,\n  Which was the faireste of visage\n  That evere in al this world he syh:\n  And as he wolde have take hire nyh,\n  Sche put hire hand and be his leve\n  Besoghte him that he wolde leve,\n  And seith that forto wynne or lese[396]\n  Wher he wol have hire such on nyht,\n  Or elles upon daies lyht,\n  For he schal noght have bothe tuo.\n  And he began to sorwe tho,\n  In many a wise and caste his thoght,\n  Bot for al that yit cowthe he noght\n  Devise himself which was the beste.\n  And sche, that wolde his hertes reste,\n  Preith that he scholde chese algate,\n  He seide: \u2018O ye, my lyves hele,\n  Sey what you list in my querele,[397]\n  I not what ansuere I schal yive:\n  Bot evere whil that I may live,\n  I wol that ye be my maistresse,\n  For I can noght miselve gesse\n  Which is the beste unto my chois.\n  Thus grante I yow myn hole vois,\n  Ches for ous bothen, I you preie;\n  Riht as ye wole so wol I.\u2019\n    \u2018Mi lord,\u2019 sche seide, \u2018grant merci,\n  For of this word that ye now sein,\n  That ye have mad me soverein,\n  Mi destine is overpassed,\n  That nevere hierafter schal be lassed\n  Mi beaute, which that I now have,\n  Til I be take into my grave;\n  Bot nyht and day as I am now[398]\n  The kinges dowhter of Cizile\n  I am, and fell bot siththe awhile,\n  As I was with my fader late,\n  That my Stepmoder for an hate,\n  Which toward me sche hath begonne,\n  Forschop me, til I hadde wonne\n  The love and sovereinete\n  Of what knyht that in his degre\n  Alle othre passeth of good name:\n  The dede proeveth it is so;\n  Thus am I youres evermo.\u2019\n  Tho was plesance and joye ynowh,\n  Echon with other pleide and lowh;\n  Thei live longe and wel thei ferde,\n  And clerkes that this chance herde\n  Thei writen it in evidence,\n  To teche how that obedience\n  Mai wel fortune a man to love\n  As it befell unto this knyht.\n    Forthi, my Sone, if thou do ryht,\n  Thou schalt unto thi love obeie,\n  And folwe hir will be alle weie.\n    Min holy fader, so I wile:\n  For ye have told me such a skile\n  Of this ensample now tofore,\n  That I schal evermo therfore\n  Hierafterward myn observance\n  The betre kepe: and over this\n  Of pride if ther oght elles is,\n  Wherof that I me schryve schal,\n  What thing it is in special,\n  Mi fader, axeth, I you preie.\n    Now lest, my Sone, and I schal seie:\n  For yit ther is Surquiderie,\n  Which stant with Pride of compaignie;\n  Wherof that thou schalt hiere anon,\n  Upon the forme as thou schalt hiere:[399]\n  Now understond wel the matiere.\n                           [Sidenote: [iii. SURQUIDRY OR PRESUMPTION.]]\n  viii. _Omnia scire putat, set se Presumpcio nescit,_\n          _Nec sibi consimilem quem putat esse parem._\n        _Qui magis astutus reputat se vincere bellum,_\n          _In laqueos Veneris forcius ipse cadit._\n        _Sepe Cupido virum sibi qui presumit amantem_\n          _Fallit, et in vacuas spes redit ipsa vias._\n    Surquiderie is thilke vice\n  Of Pride, which the thridde office\n  Hath in his Court, and wol noght knowe\n  The trowthe til it overthrowe.\n        [Sidenote: Hic loquitur de tercia specie Superbie, que\n        Presumpcio dicitur, cuius naturam primo secundum vicium\n        Confessor simpliciter declarat.]\n  Upon his fortune and his grace\n  Comth \u2018Hadde I wist\u2019 fulofte aplace;\n  For he doth al his thing be gesse,[400]\n  Non other conseil good him siemeth[401]\n  Bot such as he himselve diemeth;\n  For in such wise as he compasseth,\n  His wit al one alle othre passeth;\n  And is with pride so thurghsoght,[402]\n  That he alle othre set at noght,\n  And weneth of himselven so,\n  That such as he ther be nomo,\n  So fair, so semly, ne so wis;\n  Above alle othre, and noght forthi\n  He seith noght ones \u2018grant mercy\u2019\n  To godd, which alle grace sendeth,\n  So that his wittes he despendeth\n  Upon himself, as thogh ther were\n  No godd which myhte availe there:[403]\n  Bot al upon his oghne witt\n  He stant, til he falle in the pitt\n  So ferr that he mai noght arise.\n        [Sidenote: Hic tractat Confessor cum Amante super illa\n        saltem presumpcione, ex cuius superbia quam plures fatui\n        amantes, cum maioris certitudinis in amore spem sibi\n        promittunt inexpediti cicius destituuntur.]\n  This vice upon the cause of love\n  So proudly set the herte above,\n  And doth him pleinly forto wene\n  That he to loven eny qwene\n  Hath worthinesse and sufficance;\n  And so withoute pourveance\n  Fulofte he heweth up so hihe,\n  That chippes fallen in his yhe;\n  And ek ful ofte he weneth this,\n  To be beloved alther best.\n  Now, Sone, tell what so thee lest\n  Of this that I have told thee hier.\n    Ha, fader, be noght in a wer:\n  I trowe ther be noman lesse,\n  Of eny maner worthinesse,\n  That halt him lasse worth thanne I\n  To be beloved; and noght forthi\n  I seie in excusinge of me,\n  And certes that mai noman werne;[404]\n  For love is of himself so derne,\n  It luteth in a mannes herte:\n  Bot that ne schal me noght asterte,[405]\n  To wene forto be worthi\n  To loven, bot in hir mercy.\n  Bot, Sire, of that ye wolden mene,\n  That I scholde otherwise wene\n  To be beloved thanne I was,\n    Mi goode Sone, tell me how.\n    Now lest, and I wol telle yow,\n  Mi goode fader, how it is.\n  Fulofte it hath befalle or this\n  Thurgh hope that was noght certein,\n  Mi wenynge hath be set in vein\n  To triste in thing that halp me noght,\n  Bot onliche of myn oughne thoght.\n  For as it semeth that a belle\n  Answerth, riht so ne mor ne lesse,\n  To yow, my fader, I confesse,\n  Such will my wit hath overset,\n  That what so hope me behet,\n  Ful many a time I wene it soth,\n  Bot finali no spied it doth.\n  Thus may I tellen, as I can,\n  Wenyng beguileth many a man;[407]\n  So hath it me, riht wel I wot:\n  Which is withoute botme rowe,\n  He moste nedes overthrowe.\n  Riht so wenyng hath ferd be me:\n  For whanne I wende next have be,\n  As I be my wenynge caste,\n  Thanne was I furthest ate laste,[409]\n  And as a foll my bowe unbende,\n  Whan al was failed that I wende.\n  Forthi, my fader, as of this,\n  Touchende to Surquiderie,\n  Yif me my penance er I die.\n  Bot if ye wolde in eny forme\n  Of this matiere a tale enforme,\n  Which were ayein this vice set,\n  I scholde fare wel the bet.\n        [Sidenote: Hic ponit Confessor exemplum contra illos,\n        qui de suis viribus presumentes debiliores efficiuntur.\n        Et narrat qualiter ille Capaneus, miles in armis\n        probatissimus, de sua presumens audacia inuocacionem ad\n        superos tempore necessitatis ex vecordia tantum et non\n        aliter primitus prouenisse asseruit. Vnde in obsidione\n        Ciuitatis Thebarum, cum ipse quodam die coram suis\n        hostibus ad debellandum se obtulit, ignis de celo subito\n        superveniens ipsum armatum totaliter in cineres combussit.]\n    Mi Sone, in alle maner wise\n  Surquiderie is to despise,\n  Wherof I finde write thus.\n  He was of such Surquiderie,\n  That he thurgh his chivalerie\n  Upon himself so mochel triste,\n  That to the goddes him ne liste\n  In no querele to beseche,\n  Bot seide it was an ydel speche,\n  Which caused was of pure drede,\n  For lack of herte and for no nede.\n  And upon such presumpcioun\n  Til ate laste upon a dai,\n  Aboute Thebes wher he lay,\n  Whan it of Siege was belein,\n  This knyht, as the Croniqes sein,\n  In alle mennes sihte there,\n  Whan he was proudest in his gere,\n  And thoghte how nothing myhte him dere,\n  Ful armed with his schield and spere\n  As he the Cite wolde assaile,\n  Ayein his Pride, and fro the sky\n  A firy thonder sodeinly\n  He sende, and him to pouldre smot.\n  And thus the Pride which was hot,\n  Whan he most in his strengthe wende,[410]\n  Was brent and lost withouten ende:\n  So that it proeveth wel therfore,\n  The strengthe of man is sone lore,\n  Bot if that he it wel governe.[411]\n  That ek fulofte time it grieveth,\n  Whan that a man himself believeth,\n  As thogh it scholde him wel beseme\n  That he alle othre men can deme,\n  And hath foryete his oghne vice.\n  A tale of hem that ben so nyce,\n  And feigne hemself to be so wise,[412]\n  I schal thee telle in such a wise,\n  Wherof thou schalt ensample take\n    I finde upon Surquiderie,\n  How that whilom of Hungarie\n  Be olde daies was a King\n  Wys and honeste in alle thing:\n  And so befell upon a dai,\n  And that was in the Monthe of Maii,[413]\n  As thilke time it was usance,\n  This kyng with noble pourveance\n  Hath for himself his Charr araied,\n        [Sidenote: Hic loquitur Confessor contra illos, qui de\n        sua sciencia presumentes aliorum condiciones diiudicantes\n        indiscrete redarguunt. Et narrat exemplum de quodam\n        principe Regis Hungarie germano, qui cum fratrem suum\n        pauperibus in publico vidit humiliatum, ipsum redarguendo\n        in contrarium edocere presumebat: set Rex omni sapiencia\n        prepollens ipsum sic incaute presumentem ad humilitatis\n        memoriam terribili prouidencia micius castigauit.]\n  Out of the Cite forto pleie,\n  With lordes and with gret nobleie\n  Of lusti folk that were yonge:\n  Wher some pleide and some songe,\n  And some gon and some ryde,\n  And some prike here hors aside\n  And bridlen hem now in now oute.\n  The kyng his yhe caste aboute,\n  Til he was ate laste war\n  Two pilegrins of so gret age,[414]\n  That lich unto a dreie ymage\n  Thei weren pale and fade hewed,[415]\n  And as a bussh which is besnewed,\n  Here berdes weren hore and whyte;\n  Ther was of kinde bot a lite,\n  That thei ne semen fulli dede.\n  Thei comen to the kyng and bede\n  Som of his good par charite;[416]\n  Out of his Char to grounde lepte,\n  And hem in bothe hise armes kepte\n  And keste hem bothe fot and hond\n  Before the lordes of his lond,[417]\n  And yaf hem of his good therto:\n  And whanne he hath this dede do,\n  He goth into his char ayein.\n  Tho was Murmur, tho was desdeign,\n  Tho was compleignte on every side,\n  Eche until othre: \u2018What is this?\n  Oure king hath do this thing amis,\n  So to abesse his realte\n  That every man it myhte se,\n  And humbled him in such a wise\n  To hem that were of non emprise.\u2019\n  Thus was it spoken to and fro\n  Of hem that were with him tho\n  Al prively behinde his bak;\n  The kinges brother in presence\n  Was thilke time, and gret offence\n  He tok therof, and was the same\n  Above alle othre which most blame\n  Upon his liege lord hath leid,\n  And hath unto the lordes seid,\n  Anon as he mai time finde,\n  Ther schal nothing be left behinde,[418]\n  That he wol speke unto the king.\n  The day was merie and fair ynowh,\n  Echon with othre pleide and lowh,\n  And fellen into tales newe,\n  How that the freisshe floures grewe,\n  And how the grene leves spronge,\n  And how that love among the yonge\n  Began the hertes thanne awake,\n  And every bridd hath chose hire make:[419]\n  And thus the Maies day to thende\n  The king was noght so sone come,\n  That whanne he hadde his chambre nome,\n  His brother ne was redi there,\n  And broghte a tale unto his Ere\n  Of that he dede such a schame\n  In hindringe of his oghne name,\n  Whan he himself so wolde drecche,\n  That to so vil a povere wrecche\n  Him deigneth schewe such simplesce\n  And seith he schal it nomor use,\n  And that he mot himself excuse\n  Toward hise lordes everychon.\n  The king stod stille as eny ston,\n  And to his tale an Ere he leide,[420]\n  And thoghte more than he seide:\n  Bot natheles to that he herde\n  Wel cortaisly the king answerde,\n  And tolde it scholde be amended.\n  And thus whan that her tale is ended,                             2110\n  Al redy was the bord and cloth,\n  The king unto his Souper goth\n  Among the lordes to the halle;\n  And whan thei hadden souped alle,\n  Thei token leve and forth thei go.\n  The king bethoghte himselve tho\n  How he his brother mai chastie,\n  That he thurgh his Surquiderie\n  Tok upon honde to despreise\n  And therupon yaf such conseil\n  Toward his king that was noght heil;[421]\n  Wherof to be the betre lered,\n  He thenkth to maken him afered.\n    It fell so that in thilke dawe\n  Ther was ordeined be the lawe\n  A trompe with a sterne breth,\n  Which cleped was the Trompe of deth:\n  And in the Court wher the king was\n  Hath in kepinge, and therof serveth,\n  That whan a lord his deth deserveth,\n  He schal this dredful trompe blowe\n  Tofore his gate, and make it knowe\n  How that the jugement is yove\n  Of deth, which schal noght be foryove.\n  The king, whan it was nyht, anon\n  This man asente and bad him gon\n  To trompen at his brother gate;\n  Goth forth and doth the kynges heste.\n  This lord, which herde of this tempeste\n  That he tofore his gate blew,\n  Tho wiste he be the lawe and knew\n  That he was sikerliche ded:\n  And as of help he wot no red,\n  Bot sende for hise frendes alle\n  And tolde hem how it is befalle.\n  And thei him axe cause why;\n  Ne wiste, and ther was sorwe tho:\n  For it stod thilke tyme so,\n  This trompe was of such sentence,\n  That therayein no resistence\n  Thei couthe ordeine be no weie,\n  That he ne mot algate deie,\n  Bot if so that he may pourchace\n  To gete his liege lordes grace.\n  Here wittes therupon thei caste,[422]\n    This lord a worthi ladi hadde\n  Unto his wif, which also dradde\n  Hire lordes deth, and children five\n  Betwen hem two thei hadde alyve,\n  That weren yonge and tendre of age,\n  And of stature and of visage\n  Riht faire and lusty on to se.\n  Tho casten thei that he and sche\n  Forth with here children on the morwe,\n  Al naked bot of smok and scherte,[423]\n  To tendre with the kynges herte,\n  His grace scholden go to seche[424]\n  And pardoun of the deth beseche.\n  Thus passen thei that wofull nyht,\n  And erly, whan thei sihe it lyht,\n  Thei gon hem forth in such a wise\n  As thou tofore hast herd devise,\n  Al naked bot here schortes one.[425]\n  Here Her hangende aboute here Eres;[426]\n  With sobbinge and with sory teres\n  This lord goth thanne an humble pas,\n  That whilom proud and noble was;\n  Wherof the Cite sore afflyhte,\n  Of hem that sihen thilke syhte:\n  And natheles al openly\n  With such wepinge and with such cri\n  Forth with hise children and his wif\n  Unto the court whan thei be come,[427]\n  And men therinne have hiede nome,\n  Ther was no wiht, if he hem syhe,\n  Fro water mihte kepe his yhe\n  For sorwe which thei maden tho.\n  The king supposeth of this wo,\n  And feigneth as he noght ne wiste;\n  Bot natheles at his upriste\n  Men tolden him how that it ferde:\n  In haste he goth into the halle,\n  And alle at ones doun thei falle,\n  If eny pite may be founde.\n  The king, which seth hem go to grounde,\n  Hath axed hem what is the fere,\n  Why thei be so despuiled there.\n  His brother seide: \u2018Ha lord, mercy!\n  I wot non other cause why,[428]\n  Bot only that this nyht ful late\n  In tokne that I scholde deie;\n  Thus be we come forto preie\n  That ye mi worldes deth respite.\u2019\n    \u2018Ha fol, how thou art forto wyte,\u2019\n  The king unto his brother seith,\n  \u2018That thou art of so litel feith,\n  That only for a trompes soun\n  Hast gon despuiled thurgh the toun,\n  Thou and thi wif in such manere\n  Forth with thi children that ben here,                            2220\n  In sihte of alle men aboute,\n  For that thou seist thou art in doute\n  Of deth, which stant under the lawe\n  Of man, and man it mai withdrawe,[429]\n  So that it mai par chance faile.\n  Now schalt thou noght forthi mervaile\n  That I doun fro my Charr alihte,\n  Whanne I behield tofore my sihte\n  In hem that were of so gret age\n  Which god hath set be lawe of kynde,\n  Wherof I mai no bote finde:\n  For wel I wot, such as thei be,\n  Riht such am I in my degree,[430]\n  Of fleissh and blod, and so schal deie.\n  And thus, thogh I that lawe obeie\n  Of which the kinges ben put under,\n  It oghte ben wel lasse wonder\n  Than thou, which art withoute nede\n  Which for tacompte is bot a jape,\n  As thing which thou miht overscape.\n  Forthi, mi brother, after this\n  I rede, sithen that so is\n  That thou canst drede a man so sore,\n  Dred god with al thin herte more:\n  For al schal deie and al schal passe,\n  Als wel a Leoun as an asse,\n  Als wel a beggere as a lord,\n  Thei schullen stonde.\u2019 And in this wise[431]\n  The king hath with hise wordes wise\n  His brother tawht and al foryive.\n    Forthi, mi Sone, if thou wolt live\n  In vertu, thou most vice eschuie,\n  And with low herte humblesce suie,\n  So that thou be noght surquidous.\n    Mi fader, I am amorous,\n  Wherof I wolde you beseche\n  Which mihte in loves cause stonde.[433]\n    Mi Sone, thou schalt understonde,\n  In love and othre thinges alle\n  If that Surquiderie falle,\n  It may to him noght wel betide[434]\n  Which useth thilke vice of Pride,\n  Which torneth wisdom to wenynge[435]\n  And Sothfastnesse into lesynge\n  Thurgh fol ymaginacion.\n  That thou this vice as I the rede\n  Eschuie schalt, a tale I rede,\n  Which fell whilom be daies olde,\n  So as the clerk Ovide tolde.\n    Ther was whilom a lordes Sone,\n  Which of his Pride a nyce wone\n  Hath cawht, that worthi to his liche,\n  To sechen al the worldes riche,\n        [Sidenote: Hic in speciali tractat Confessor cum Amante\n        contra illos, qui de propria formositate presumentes amorem\n        mulieris dedignantur. Et narrat exemplum, qualiter cuiusdam\n        Principis filius nomine Narcizus estiuo tempore, cum ipse\n        venacionis causa quendam ceruum solus cum suis canibus\n        exagitaret, in grauem sitim incurrens necessitate compulsus\n        ad bibendum de quodam fonte pronus[436] se inclinauit;\n        vbi ipse faciem suam pulcherrimam in aqua percipiens,\n        putabat se per hoc illam Nimpham, quam Poete Ekko vocant,\n        in flumine coram suis oculis pocius conspexisse; de\n        cuius amore confestim laqueatus, vt ipsam ad se de fonte\n        extraheret, pluribus blandiciis adulabatur. Set cum illud\n        perficere nullatenus potuit,[440] pre nimio languore deficiens\n        contra lapides ibidem adiacentes caput exuerberans cerebrum\n        effudit. Et sic de propria pulcritudine qui fuerat\n        presumptuosus, de propria pulcritudine fatuatus interiit.]\n  Ther was no womman forto love.\n  Of stature and of beaute bothe,\n  That him thoghte alle wommen lothe:\n  So was ther no comparisoun\n  As toward his condicioun.\n  This yonge lord Narcizus hihte:\n  No strengthe of love bowe mihte\n  His herte, which is unaffiled;\n  Bot ate laste he was beguiled:\n  For of the goddes pourveance\n  That he in all his proude fare\n  Unto the forest gan to fare,\n  Amonges othre that ther were\n  To hunte and to desporte him there.[437]\n  And whanne he cam into the place\n  Wher that he wolde make his chace,\n  The houndes weren in a throwe\n  Uncoupled and the hornes blowe:\n  The grete hert anon was founde,[438]\n  Which swifte feet sette upon grounde,[439]                        2300\n  And he with spore in horse side\n  Him hasteth faste forto ride,\n  Til alle men be left behinde.\n  And as he rod, under a linde\n  Beside a roche, as I thee telle,\n  He syh wher sprong a lusty welle:\n  The day was wonder hot withalle,\n  And such a thurst was on him falle,\n  That he moste owther deie or drinke;\n  He teide his Hors unto a braunche,\n  And leide him lowe forto staunche\n  His thurst: and as he caste his lok\n  Into the welle and hiede tok,\n  He sih the like of his visage,\n  And wende ther were an ymage\n  Of such a Nimphe as tho was faie,\n  Wherof that love his herte assaie\n  Began, as it was after sene,\n  It were a womman that he syh.\n  The more he cam the welle nyh,\n  The nerr cam sche to him ayein;\n  So wiste he nevere what to sein;\n  For whanne he wepte, he sih hire wepe,\n  And whanne he cride, he tok good kepe,\n  The same word sche cride also:\n  And thus began the newe wo,\n  That whilom was to him so strange;\n  To sette his herte and to beginne\n  Thing which he mihte nevere winne.[441]\n  And evere among he gan to loute,\n  And preith that sche to him come oute;\n  And otherwhile he goth a ferr,[442]\n  And otherwhile he draweth nerr,\n  And evere he fond hire in o place.\n  He wepth, he crith, he axeth grace,\n  There as he mihte gete non;\n  As he that knew non other red,\n  He smot himself til he was ded.\n  Wherof the Nimphes of the welles,[443]\n  And othre that ther weren elles\n  Unto the wodes belongende,\n  The body, which was ded ligende,\n  For pure pite that thei have\n  Under the grene thei begrave.\n  And thanne out of his sepulture\n  Of floures such a wonder syhte,\n  That men ensample take myhte\n  Upon the dedes whiche he dede,\n  As tho was sene in thilke stede;\n  For in the wynter freysshe and faire\n  The floures ben, which is contraire\n  To kynde, and so was the folie\n  Which fell of his Surquiderie.\n    Thus he, which love hadde in desdeign,\n  And as he sette his pris most hyhe,\n  He was lest worth in loves yhe\n  And most bejaped in his wit:\n  Wherof the remembrance is yit,\n  So that thou myht ensample take,\n  And ek alle othre for his sake.\n    Mi fader, as touchende of me,\n  This vice I thenke forto fle,\n  Which of his wenynge overtroweth;[444]\n  And nameliche of thing which groweth                              2370\n  In loves cause or wel or wo\n  Yit pryded I me nevere so.\n  Bot wolde god that grace sende,\n  That toward me my lady wende\n  As I towardes hire wene!\n  Mi love scholde so be sene,\n  Ther scholde go no pride a place.\n  Bot I am ferr fro thilke grace,\n  As forto speke of tyme now;[445]\n  That ye wole axe on other side\n  If ther be eny point of Pride,\n  Wherof it nedeth to be schrive.\n    Mi Sone, godd it thee foryive,\n  If thou have eny thing misdo\n  Touchende of this, bot overmo[447]\n  Ther is an other yit of Pride,\n  Which nevere cowthe hise wordes hide,\n  That he ne wole himself avaunte;\n  That he ne clappeth as a Belle:\n  Wherof if thou wolt that I telle,\n  It is behovely forto hiere,\n  So that thou myht thi tunge stiere,\n  Toward the world and stonde in grace,\n  Which lacketh ofte in many place[448]\n  To him that can noght sitte stille,\n  Which elles scholde have al his wille.[449]\n                               [Sidenote: [iv. AVANTANCE OR BOASTING.]]\n  ix. _Magniloque propriam minuit iactancia lingue_\n        _Famam, quam stabilem firmat honore cilens._\n      _Ipse sui laudem meriti non percipit, vnde_\n        _Se sua per verba iactat in orbe palam._\n      _Estque viri culpa iactancia, que rubefactas_\n        _In muliere reas causat habere genas._\n    The vice cleped Avantance\n  With Pride hath take his aqueintance,                             2400\n  So that his oghne pris he lasseth,\n  When he such mesure overpasseth\n  That he his oghne Herald is.\n  That ferst was wel is thanne mis,\n        [Sidenote: Hic loquitur de quarta specie Superbie, que\n        Iactancia dicitur, ex cuius natura causatur, vt homo de\n        seipso testimonium perhibens suarum virtutum merita de\n        laude in culpam transfert, et suam famam cum ipse extollere\n        vellet, illam proprio ore subvertit. Set et Venus in amoris\n        causa de isto vicio maculatos a sua Curia super omnes\n        alios abhorrens expellit, et eorum multiloquium verecunda[451]\n        detestatur. Vnde Confessor Amanti opponens materiam plenius\n        declarat.]\n  That was thankworth is thanne blame,\n  And thus the worschipe of his name\n  Thurgh pride of his avantarie\n  He torneth into vilenie.\n  I rede how that this proude vice\n  Which thurgh the blastes that he bloweth\n  The mannes fame he overthroweth\n  Of vertu, which scholde elles springe\n  Into the worldes knowlechinge;\n  Bot he fordoth it alto sore.\n  And riht of such a maner lore\n  Ther ben lovers: forthi if thow\n  Art on of hem, tell and sei how.\n  Whan thou hast taken eny thing\n  Or tok upon thee for the cold[452]\n  Som goodly word that thee was told,\n  Or frendly chiere or tokne or lettre,[453]\n  Wherof thin herte was the bettre,\n  Or that sche sende the grietinge,\n  Hast thou for Pride of thi likinge\n  Mad thin avant wher as the liste?\n    I wolde, fader, that ye wiste,\n  Mi conscience lith noght hiere:\n  Wherof min herte myhte amende,\n  Noght of so mochel that sche sende\n  Be mowthe and seide, \u2018Griet him wel:\u2019\n  And thus for that ther is no diel\n  Wherof to make myn avant,\n  It is to reson acordant\n  That I mai nevere, bot I lye,\n  Of love make avanterie.\n  I wot noght what I scholde have do,\n  As ye have seid hier manyon;\n  Bot I fond cause nevere non:\n  Bot daunger, which welnyh me slowh,\n  Therof I cowthe telle ynowh,\n  And of non other Avantance:\n  Thus nedeth me no repentance.\n  Now axeth furthere of my lif,\n  For hierof am I noght gultif.\n    Mi Sone, I am wel paid withal;\n  That love of his verrai justice\n  Above alle othre ayein this vice\n  At alle times most debateth,\n  With al his herte and most it hateth.\n  And ek in alle maner wise\n  Avantarie is to despise,\n  As be ensample thou myht wite,[454]\n  Which I finde in the bokes write.\n                            [Sidenote: [TALE OF ALBINUS AND ROSEMUND.]]\n    Of hem that we Lombars now calle\n  Which bar corone of Lombardie,\n        [Sidenote: Hic ponit Confessor exemplum contra istos,\n        qui vel de sua in armis probitate, vel de suo in amoris\n        causa desiderio completo se iactant. Et narrat qualiter\n        Albinus primus Rex Longobardorum, cum ipse quendam alium\n        Regem nomine Gurmundum in bello morientem triumphasset,\n        testam[456] capitis defuncti auferens ciphum ex ea gemmis\n        et auro circumligatum in sue victorie memoriam fabricari\n        constituit: insuper et ipsius Gurmundi filiam Rosemundam\n        rapiens, maritali thoro in coniugem sibi copulauit. Vnde\n        ipso Albino postea coram sui Regni nobilibus in suo regali\n        conuiuio sedente, dicti Gurmundi ciphum infuso vino ad\n        se inter epulas afferri iussit; quem sumptum vxori sue\n        Regine porrexit dicens, \u2018Bibe cum patre tuo.\u2019 Quod et\n        ipsa huiusmodi operis ignara fecit. Quo facto Rex statim[458]\n        super hiis que per prius gesta fuerant cunctis audientibus\n        per singula se iactauit. Regina vero cum talia audisset,\n        celato animo factum abhorrens in mortem domini sui Regis\n        circumspecta industria conspirauit; ipsumque auxiliantibus\n        Glodesida et Helmege breui subsecuto tempore interfecit;\n        cuius mortem Dux Rauennensis tam in corpus dicte Regine\n        quam suorum fautorum postea vindicauit. Set et huius tocius\n        infortunii sola superbie iactancia fomitem ministrabat.]\n  And was of gret chivalerie\n  In werre ayein diverse kinges.\n  So fell amonges othre thinges,\n  That he that time a werre hadde\n  With Gurmond, which the Geptes ladde,\n  And was a myhti kyng also:\n  Bot natheles it fell him so,\n  Albinus slowh him in the feld,\n  Ther halp him nowther swerd ne scheld,                            2470\n  That he ne smot his hed of thanne,\n  Wherof he tok awey the Panne,\n  Of which he seide he wolde make\n  A Cuppe for Gurmoundes sake,\n  To kepe and drawe into memoire\n  Of his bataille the victoire.\n  And thus whan he the feld hath wonne,\n  The lond anon was overronne\n  And sesed in his oghne hond,\n  Which Maide Rosemounde hihte,\n  And was in every mannes sihte\n  A fair, a freissh, a lusti on.\n  His herte fell to hire anon,\n  And such a love on hire he caste,\n  That he hire weddeth ate laste;\n  And after that long time in reste\n  With hire he duelte, and to the beste[457]\n  Thei love ech other wonder wel.\n  Bot sche which kepth the blinde whel,                             2490\n  Venus, whan thei be most above,\n  In al the hoteste of here love,\n  Hire whiel sche torneth, and thei felle\n  In the manere as I schal telle.\n    This king, which stod in al his welthe\n  Of pes, of worschipe and of helthe,\n  And felte him on no side grieved,[459]\n  As he that hath his world achieved,\n  Tho thoghte he wolde a feste make;\n  That sche the lordes ate feste,[460]\n  That were obeissant to his heste,\n  Mai knowe: and so forth therupon\n  He let ordeine, and sende anon\n  Be lettres and be messagiers,\n  And warnede alle hise officiers\n  That every thing be wel arraied:\n  The grete Stiedes were assaied\n  For joustinge and for tornement,\n  Embroudred was ayein the dai.[461]\n  The lordes in here beste arrai\n  Be comen ate time set,\n  On jousteth wel, an other bet,\n  And otherwhile thei torneie,\n  And thus thei casten care aweie\n  And token lustes upon honde.\n  And after, thou schalt understonde,\n  To mete into the kinges halle\n  And whan thei were set and served,\n  Thanne after, as it was deserved,\n  To hem that worthi knyhtes were,\n  So as thei seten hiere and there,\n  The pris was yove and spoken oute\n  Among the heraldz al aboute.\n  And thus benethe and ek above\n  Al was of armes and of love,\n  Wherof abouten ate bordes\n  That of the merthe which thei made\n  The king himself began to glade\n  Withinne his herte and tok a pride,\n  And sih the Cuppe stonde aside,\n  Which mad was of Gurmoundes hed,\n  As ye have herd, whan he was ded,\n  And was with gold and riche Stones\n  Beset and bounde for the nones,\n  And stod upon a fot on heihte\n  Of burned gold, and with gret sleihte                             2540\n  Of werkmanschipe it was begrave\n  Of such werk as it scholde have,\n  And was policed ek so clene\n  That no signe of the Skulle is sene,[462]\n  Bot as it were a Gripes Ey.\n  The king bad bere his Cuppe awey,\n  Which stod tofore him on the bord,\n  And fette thilke. Upon his word\n  This Skulle is fet and wyn therinne,\n  \u2018Drink with thi fader, Dame,\u2019 he seide.\n  And sche to his biddinge obeide,\n  And tok the Skulle, and what hire liste\n  Sche drank, as sche which nothing wiste\n  What Cuppe it was: and thanne al oute\n  The kyng in audience aboute\n  Hath told it was hire fader Skulle,\n  So that the lordes knowe schulle\n  Of his bataille a soth witnesse,\n  And made avant thurgh what prouesse                               2560\n  He hath his wyves love wonne,\n  Which of the Skulle hath so begonne.\n  Tho was ther mochel Pride alofte,\n  Thei speken alle, and sche was softe,\n  Thenkende on thilke unkynde Pride,\n  Of that hire lord so nyh hire side\n  Avanteth him that he hath slain\n  And piked out hire fader brain,\n  And of the Skulle had mad a Cuppe.[463]\n  Sche soffreth al til thei were uppe,                              2570\n  And tho sche hath seknesse feigned,\n  And goth to chambre and hath compleigned\n  Unto a Maide which sche triste,\n  So that non other wyht it wiste.\n  This Mayde Glodeside is hote,\n  To whom this lady hath behote\n  Of ladischipe al that sche can,\n  To vengen hire upon this man,\n  Which dede hire drinke in such a plit\n  Of hire and of hire fader bothe;\n  Wherof hire thoghtes ben so wrothe,\n  Sche seith, that sche schal noght be glad,\n  Til that sche se him so bestad\n  That he nomore make avant.\n  And thus thei felle in covenant,\n  That thei acorden ate laste,\n  With suche wiles as thei caste\n  That thei wol gete of here acord\n  And with this sleihte thei beginne,\n  How thei Helmege myhten winne,\n  Which was the kinges Boteler,\n  A proud a lusti Bacheler,\n  And Glodeside he loveth hote.\n  And sche, to make him more assote,\n  Hire love granteth, and be nyhte\n  Thei schape how thei togedre myhte\n  Abedde meete: and don it was\n  The qwene hirself the nyht secounde\n  Wente in hire stede, and there hath founde\n  A chambre derk withoute liht,\n  And goth to bedde to this knyht.\n  And he, to kepe his observance,\n  To love doth his obeissance,\n  And weneth it be Glodeside;\n  And sche thanne after lay aside,\n  And axeth him what he hath do,\n  And seide: \u2018Helmege, I am thi qwene,[464]\n  Now schal thi love wel be sene\n  Of that thou hast thi wille wroght:\n  Or it schal sore ben aboght,\n  Or thou schalt worche as I thee seie.\n  And if thou wolt be such a weie\n  Do my plesance and holde it stille,\n  For evere I schal ben at thi wille,\n  Bothe I and al myn heritage.\u2019\n  In which noman him can governe,\n  Hath mad him that he can noght werne,[465]\n  Bot fell al hol to hire assent:\n  And thus the whiel is al miswent,\n  The which fortune hath upon honde;\n  For how that evere it after stonde,\n  Thei schope among hem such a wyle,\n  The king was ded withinne a whyle.\n  So slihly cam it noght aboute\n  So that it thoghte hem for the beste\n  To fle, for there was no reste:\n  And thus the tresor of the king\n  Thei trusse and mochel other thing,\n  And with a certein felaschipe\n  Thei fledde and wente awey be schipe,\n  And hielde here rihte cours fro thenne,\n  Til that thei come to Ravenne,\n  Wher thei the Dukes helpe soghte.\n  A place granteth forto duelle;\n  Bot after, whan he herde telle\n  Of the manere how thei have do,\n  This Duk let schape for hem so,\n  That of a puison which thei drunke\n  Thei hadden that thei have beswunke.\n    And al this made avant of Pride:\n  Good is therfore a man to hide\n  His oghne pris, for if he speke,\n  He mai lihtliche his thonk tobreke.                               2650\n  In armes lith non avantance\n  To him which thenkth his name avance\n  And be renomed of his dede:\n  And also who that thenkth to spede\n  Of love, he mai him noght avaunte;\n  For what man thilke vice haunte,\n  His pourpos schal fulofte faile.\n  In armes he that wol travaile[466]\n  Or elles loves grace atteigne,\n  Which berth of his honour the keie.\n    Forthi, my Sone, in alle weie\n  Tak riht good hiede of this matiere.\n    I thonke you, my fader diere,\n  This scole is of a gentil lore;\n  And if ther be oght elles more\n  Of Pride, which I schal eschuie,\n  Now axeth forth, and I wol suie\n  What thing that ye me wole enforme.[467]\n  Ther is a vice of Prides lore,\n  Which lich an hauk whan he wol sore,\n  Fleith upon heihte in his delices\n  After the likynge of his vices,\n  And wol no mannes resoun knowe,\n  Till he doun falle and overthrowe.\n  This vice veine gloire is hote,\n  Wherof, my Sone, I thee behote\n  To trete and speke in such a wise,\n  That thou thee myht the betre avise.                              2680\n  x. _Gloria perpetuos pregnat mundana dolores,_\n       _Qui tamen est vanus gaudia vana cupit._\n     _Eius amiciciam, quem gloria tollit inanis,_\n       _Non sine blandiciis planus habebit homo:_\n     _Verbis compositis qui scit strigilare fauellum,_\n       _Scandere sellata iura valebit eques._\n     _Sic in amore magis qui blanda subornat in ore_\n       _Verba, per hoc brauium quod nequit alter habet._\n     _Et tamen ornatos cantus variosque paratus_\n       _Letaque corda suis legibus optat amor._                     (10)\n        [Sidenote: Hic loquitur de quinta specie superbie, que\n        Inanis gloria vocatur, et eiusdem vicii naturam primo\n        describens super eodem in amoris causa Confessor Amanti\n        consequenter opponit.]\n    The proude vice of veine gloire\n  Remembreth noght of purgatoire,\n  Hise worldes joyes ben so grete,\n  Him thenkth of hevene no beyete;\n  This lives Pompe is al his pes:\n  Yit schal he deie natheles,\n  And therof thenkth he bot a lite,[468]\n  For al his lust is to delite\n  In newe thinges, proude and veine,\n  I trowe, if that he myhte make\n  His body newe, he wolde take\n  A newe forme and leve his olde:\n  For what thing that he mai beholde,\n  The which to comun us is strange,\n  Anon his olde guise change\n  He wole and falle therupon,\n  Lich unto the Camelion,\n  Which upon every sondri hewe\n  His colour, and thus unavised\n  Fulofte time he stant desguised.\n  Mor jolif than the brid in Maii\n  He makth him evere freissh and gay,\n                [Sidenote: Salomon. Amictus eius[469] annunciat de eo.]\n  And doth al his array desguise,\n  So that of him the newe guise\n  Of lusti folk alle othre take;\n  And ek he can carolles make,\n  Rondeal, balade and virelai.\n  Of love gete him avantage,\n  Anon he wext of his corage\n  So overglad, that of his ende[470]\n  Him thenkth ther is no deth comende:\n  For he hath thanne at alle tide\n  Of love such a maner pride,\n  Him thenkth his joie is endeles.\n    Now schrif thee, Sone, in godes pes,\n  And of thi love tell me plein\n    Mi fader, as touchinge of al\n  I may noght wel ne noght ne schal\n  Of veine gloire excuse me,\n  That I ne have for love be\n  The betre adresced and arraied;\n  And also I have ofte assaied\n  Rondeal, balade and virelai\n  For hire on whom myn herte lai\n  To make, and also forto peinte\n  To sette my pourpos alofte;\n  And thus I sang hem forth fulofte\n  In halle and ek in chambre aboute,\n  And made merie among the route,\n  Bot yit ne ferde I noght the bet.\n  Thus was my gloire in vein beset\n  Of al the joie that I made;\n  For whanne I wolde with hire glade,\n  And of hire love songes make,\n  Sche saide it was noght for hir sake,                             2740\n  And liste noght my songes hiere\n  Ne witen what the wordes were.\n  So forto speke of myn arrai,\n  Yit couthe I nevere be so gay\n  Ne so wel make a songe of love,\n  Wherof I myhte ben above\n  And have encheson to be glad;\n  Bot rathere I am ofte adrad\n  For sorwe that sche seith me nay.\n  That I nam glad on other side;[471]\n  For fame, that can nothing hide,\n  Alday wol bringe unto myn Ere\n  Of that men speken hier and there,\n  How that my ladi berth the pris,\n  How sche is fair, how sche is wis,\n  How sche is wommanlich of chiere;\n  Of al this thing whanne I mai hiere,\n  What wonder is thogh I be fain?\n  Tidinges of my ladi hele,\n  Althogh I may noght with hir dele,\n  Yit am I wonder glad of that;\n  For whanne I wot hire good astat,\n  As for that time I dar wel swere,\n  Non other sorwe mai me dere,\n  Thus am I gladed in this wise.\n  Bot, fader, of youre lores wise,\n  Of whiche ye be fully tawht,\n  That I therof am forto wyte.\n    Of that ther is I thee acquite,\n  Mi sone, he seide, and for thi goode\n  I wolde that thou understode:\n  For I thenke upon this matiere\n  To telle a tale, as thou schalt hiere,\n  How that ayein this proude vice\n  The hihe god of his justice\n  Is wroth and gret vengance doth.\n  Thogh it be noght of loves kinde,\n  A gret ensample thou schalt finde\n  This veine gloire forto fle,\n  Which is so full of vanite.\n                             [Sidenote: [NEBUCHADNEZZAR\u2019S PUNISHMENT.]]\n  xi. _Humani generis cum sit sibi gloria maior,_\n        _Sepe subesse solet proximus ille dolor:_\n      _Mens elata graues descensus sepe subibit,_\n        _Mens humilis stabile molleque firmat iter._\n      _Motibus innumeris volutat fortuna per orbem;_[473]\n        _Cum magis alta petis, inferiora time._\n    Ther was a king that mochel myhte,\n  Which Nabugodonosor hihte,\n        [Sidenote: Hic ponit Confessor exemplum contra vicium\n        inanis glorie, narrans qualiter Nabugodonosor Rex\n        Caldeorum, cum ipse in omni sue maiestatis gloria\n        celsior extitisset, deus eius superbiam castigare volens\n        ipsum extra formam hominis in bestiam fenum comedentem\n        transmutauit.[475] Et sic per septennium penitens, cum ipse\n        potenciorem se agnouit, misertus deus ipsum in sui regni\n        solium restituta sanitate emendatum graciosius collocauit.]\n  Of whom that I spak hier tofore.\n  Yit in the bible his name is bore,\n  For al the world in Orient[474]\n  As thanne of kinges to his liche\n  Was non so myhty ne so riche;\n  To his Empire and to his lawes,\n  As who seith, alle in thilke dawes\n  Were obeissant and tribut bere,\n  As thogh he godd of Erthe were.\n  With strengthe he putte kinges under,\n  And wroghte of Pride many a wonder;\n  He was so full of veine gloire,\n  That ther was eny good bot he,[476]\n  For pride of his prosperite;\n  Til that the hihe king of kinges,\n  Which seth and knoweth alle thinges,\n  Whos yhe mai nothing asterte,--\n  The privetes of mannes herte\n  Thei speke and sounen in his Ere\n  As thogh thei lowde wyndes were,--\n  He tok vengance upon this pride.\n  To loke if he him wolde amende,\n  To him a foretokne he sende,[477]\n  And that was in his slep be nyhte.\n  This proude kyng a wonder syhte\n  Hadde in his swevene, ther he lay:\n  Him thoghte, upon a merie day\n  As he behield the world aboute,\n  A tree fulgrowe he syh theroute,\n  Which stod the world amiddes evene,\n  Whos heihte straghte up to the hevene;                            2820\n  The leves weren faire and large,\n  Of fruit it bar so ripe a charge,\n  That alle men it myhte fede:\n  He sih also the bowes spriede\n  Above al Erthe, in whiche were\n  The kinde of alle briddes there;\n  And eke him thoghte he syh also\n  The kinde of alle bestes go\n  Under this tre aboute round\n  As he this wonder stod and syh,\n  Him thoghte he herde a vois on hih\n  Criende, and seide aboven alle:\n  \u2018Hew doun this tree and lett it falle,\n  The leves let defoule in haste[478]\n  And do the fruit destruie and waste,[479]\n  And let of schreden every braunche,\n  Bot ate Rote let it staunche.\n  Whan al his Pride is cast to grounde,[480]\n  And schal no mannes herte bere,\n  Bot every lust he schal forbere\n  Of man, and lich an Oxe his mete\n  Of gras he schal pourchace and ete,\n  Til that the water of the hevene\n  Have waisshen him be times sevene,\n  So that he be thurghknowe ariht[481]\n  What is the heveneliche myht,\n  And be mad humble to the wille\n    This king out of his swefne abreide,\n  And he upon the morwe it seide\n  Unto the clerkes whiche he hadde:\n  Bot non of hem the sothe aradde,\n  Was non his swevene cowthe undo.\n  And it stod thilke time so,\n  This king hadde in subjeccioun\n  Judee, and of affeccioun\n  Above alle othre on Daniel\n  Divine that non other cowthe:\n  To him were alle thinges cowthe,\n  As he it hadde of goddes grace.[482]\n  He was before the kinges face\n  Asent, and bode that he scholde\n  Upon the point the king of tolde\n  The fortune of his swevene expounde,\n  As it scholde afterward be founde.\n  Whan Daniel this swevene herde,[483]\n  And made a wonder hevy chiere.\n  The king tok hiede of his manere,\n  And bad him telle that he wiste,\n  As he to whom he mochel triste,[484]\n  And seide he wolde noght be wroth.\n  Bot Daniel was wonder loth,\n  And seide: \u2018Upon thi fomen alle,\n  Sire king, thi swevene mote falle;\n  And natheles touchende of this\n  And what desese is to thee schape:\n  God wot if thou it schalt ascape.\n    The hihe tree, which thou hast sein\n  With lef and fruit so wel besein,\n  The which stod in the world amiddes,[485]\n  So that the bestes and the briddes\n  Governed were of him al one,\n  Sire king, betokneth thi persone,\n  Which stant above all erthli thinges.\n  And al the poeple unto thee louteth,[486]\n  And al the world thi pouer doubteth,\n  So that with vein honour deceived\n  Thou hast the reverence weyved\n  Fro him which is thi king above,\n  That thou for drede ne for love\n  Wolt nothing knowen of thi godd;\n  Which now for thee hath mad a rodd,[487]\n  Thi veine gloire and thi folie\n  And of the vois thou herdest speke,\n  Which bad the bowes forto breke\n  And hewe and felle doun the tree,[488]\n  That word belongeth unto thee;\n  Thi regne schal ben overthrowe,[489]\n  And thou despuiled for a throwe:\n  Bot that the Rote scholde stonde,\n  Be that thou schalt wel understonde,\n  Ther schal abyden of thi regne\n  A time ayein whan thou schalt regne.                              2910\n  And ek of that thou herdest seie,\n  To take a mannes herte aweie\n  And sette there a bestial,\n  So that he lich an Oxe schal\n  Pasture, and that he be bereined\n  Be times sefne and sore peined,\n  Til that he knowe his goddes mihtes,\n  Than scholde he stonde ayein uprihtes,--\n  Al this betokneth thin astat,\n  Thi mannes forme schal be lassed,\n  Til sevene yer ben overpassed,\n  And in the liknesse of a beste\n  Of gras schal be thi real feste,\n  The weder schal upon thee reine.\n  And understond that al this peine,\n  Which thou schalt soffre thilke tide,\n  Is schape al only for thi pride\n  Of veine gloire, and of the sinne\n  Which thou hast longe stonden inne.                               2930\n    So upon this condicioun\n  Thi swevene hath exposicioun.\n  Bot er this thing befalle in dede,\n  Amende thee, this wolde I rede:\n  Yif and departe thin almesse,\n  Do mercy forth with rihtwisnesse,\n  Besech and prei the hihe grace,\n  For so thou myht thi pes pourchace\n  With godd, and stonde in good acord.\u2019\n  And wol noght soffre humilite\n  With him to stonde in no degree;\n  And whan a schip hath lost his stiere,\n  Is non so wys that mai him stiere\n  Ayein the wawes in a rage.\n  This proude king in his corage\n  Humilite hath so forlore,\n  That for no swevene he sih tofore,\n  Ne yit for al that Daniel\n  He let it passe out of his mynde,\n  Thurgh veine gloire, and as the blinde,\n  He seth no weie, er him be wo.[490]\n  And fell withinne a time so,\n  As he in Babiloine wente,\n  The vanite of Pride him hente;\n  His herte aros of veine gloire,\n  So that he drowh into memoire\n  His lordschipe and his regalie\n  And whan that he him most avaunteth,\n  That lord which veine gloire daunteth,\n  Al sodeinliche, as who seith treis,\n  Wher that he stod in his Paleis,\n  He tok him fro the mennes sihte:\n  Was non of hem so war that mihte\n  Sette yhe wher that he becom.\n  And thus was he from his kingdom\n  Into the wilde Forest drawe,\n  Thurgh his pouer dede him transforme\n  Fro man into a bestes forme;\n  And lich an Oxe under the fot\n  He graseth, as he nedes mot,\n  To geten him his lives fode.\n  Tho thoghte him colde grases goode,\n  That whilom eet the hote spices,\n  Thus was he torned fro delices:\n  The wyn which he was wont to drinke\n  Or of the pet or of the slowh,\n  It thoghte him thanne good ynowh:\n  In stede of chambres wel arraied\n  He was thanne of a buissh wel paied,\n  The harde ground he lay upon,\n  For othre pilwes hath he non;\n  The stormes and the Reines falle,\n  The wyndes blowe upon him alle,[491]\n  He was tormented day and nyht,\n  Til sevene yer an ende toke.\n  Upon himself tho gan he loke;\n  In stede of mete gras and stres,\n  In stede of handes longe cles,\n  In stede of man a bestes lyke\n  He syh; and thanne he gan to syke\n  For cloth of gold and for perrie,[493]\n  Which him was wont to magnefie.\n  Whan he behield his Cote of heres,\n  Up to the hevene he caste his chiere\n  Wepende, and thoghte in this manere;\n  Thogh he no wordes myhte winne,\n  Thus seide his herte and spak withinne:\n  \u2018O mihti godd, that al hast wroght\n  And al myht bringe ayein to noght,\n  Now knowe I wel, bot al of thee,\n  This world hath no prosperite:\n  In thin aspect ben alle liche,\n  Withoute thee ther mai no wight,[496]\n  And thou above alle othre miht.\n  O mihti lord, toward my vice\n  Thi merci medle with justice;\n  And I woll make a covenant,\n  That of my lif the remenant\n  I schal it be thi grace amende,\n  And in thi lawe so despende\n  That veine gloire I schal eschuie,\n  Humilite, and that I vowe.\u2019\n  And so thenkende he gan doun bowe,\n  And thogh him lacke vois and speche,[497]\n  He gan up with his feet areche,\n  And wailende in his bestly stevene\n  He made his pleignte onto the hevene.\n  He kneleth in his wise and braieth,[498]\n  To seche merci and assaieth\n  His god, which made him nothing strange,\n  Anon as he was humble and tame,\n  He fond toward his god the same,\n  And in a twinklinge of a lok\n  His mannes forme ayein he tok,\n  And was reformed to the regne\n  In which that he was wont to regne;\n  So that the Pride of veine gloire\n  Evere afterward out of memoire\n  He let it passe. And thus is schewed\n  Ayein the hihe goddes lawe,\n  To whom noman mai be felawe.\n    Forthi, my Sone, tak good hiede\n  So forto lede thi manhiede,\n  That thou ne be noght lich a beste.\n  Bot if thi lif schal ben honeste,\n  Thou most humblesce take on honde,\n  For thanne myht thou siker stonde:\n  And forto speke it otherwise,\n  For thogh a womman wolde him plese,\n  His Pride can noght ben at ese.\n    Ther mai noman to mochel blame\n  A vice which is forto blame;\n  Forthi men scholde nothing hide\n  That mihte falle in blame of Pride,\n  Which is the werste vice of alle:\n  Wherof, so as it was befalle,\n  The tale I thenke of a Cronique\n  So that thou myht humblesce suie\n  And ek the vice of Pride eschuie,\n  Wherof the gloire is fals and vein;\n  Which god himself hath in desdeign,\n  That thogh it mounte for a throwe,\n  It schal doun falle and overthrowe.\n  xii. _Est virtus humilis, per quam deus altus ad yma_\n         _Se tulit et nostre viscera carnis habet._\n       _Sic humilis superest, et amor sibi subditur omnis,_\n         _Cuius habet nulla sorte superbus opem:_\n       _Odit eum terra, celum deiecit et ipsum,_[499]\n         _Sedibus inferni statque receptus ibi._\n                             [Sidenote: [TALE OF THE THREE QUESTIONS.]]\n    A king whilom was yong and wys,\n  The which sette of his wit gret pris.\n        [Sidenote: Hic narrat Confessor exemplum simpliciter\n        contra Superbiam; et dicit quod nuper quidam Rex famose\n        prudencie cuidam militi suo super tribus questionibus, vt\n        inde certitudinis responsionem daret, sub pena capitalis\n        sentencie terminum prefixit. Primo, quid minoris indigencie\n        ab inhabitantibus[500] orbem auxilium maius obtinuit.\n        Secundo, quid maioris valencie meritum[501] continens\n        minoris expense reprisas exiguit. Tercio, quid omnia\n        bona diminuens ex sui proprietate nichil penitus valuit.\n        Quarum vero questionum quedam virgo dicti militis filia\n        sapientissima nomine patris sui solucionem aggrediens\n        taliter Regi respondit. Ad primam dixit, quod terra nullius\n        indiget, quam tamen adiuuare cotidianis laboribus omnes\n        intendunt. Ad secundam dixit, quod humilitas omnibus\n        virtutibus prevalet, que tamen nullius prodegalitatis\n        expensis mensuram excedit. Ad terciam dixit, quod superbia\n        omnia tam corporis quam anime bona deuastans maiores\n        expensarum excessus inducit. Et tamen nullius valoris, ymmo\n        tocius perdicionis, causam sua culpa ministrat.]\n  Of depe ymaginaciouns\n  Problemes and demandes eke,\n  His wisdom was to finde and seke;\n  Wherof he wolde in sondri wise\n  Opposen hem that weren wise.\n  Bot non of hem it myhte bere\n  Upon his word to yeve answere,\n  Outaken on, which was a knyht;\n  To him was every thing so liht,\n  That also sone as he hem herde,\n  What thing the king him axe wolde,\n  Therof anon the trowthe he tolde.\n  The king somdiel hadde an Envie,\n  And thoghte he wolde his wittes plie\n  To sette som conclusioun,\n  Which scholde be confusioun\n  Unto this knyht, so that the name\n  And of wisdom the hihe fame\n  Toward himself he wolde winne.\n  This king began to studie and muse,\n  What strange matiere he myhte use\n  The knyhtes wittes to confounde;\n  And ate laste he hath it founde,\n  And for the knyht anon he sente,\n  That he schal telle what he mente.\n  Upon thre pointz stod the matiere\n  Of questions, as thou schalt hiere.\n    The ferste point of alle thre\n  Of al this world hath nede lest,\n  And yet men helpe it althermest?\u2019\n    The secounde is: \u2018What most is worth,\n  And of costage is lest put forth?\u2019\n    The thridde is: \u2018Which is of most cost,\n  And lest is worth and goth to lost?\u2019\n    The king thes thre demandes axeth,\n  And to the knyht this lawe he taxeth,[502]\n  That he schal gon and come ayein\n  The thridde weke, and telle him plein                             3110\n  To every point, what it amonteth.\n  And if so be that he misconteth,\n  To make in his answere a faile,\n  Ther schal non other thing availe,\n  The king seith, bot he schal be ded\n  And lese hise goodes and his hed.\n  The knyht was sori of this thing\n  And wolde excuse him to the king,\n  Bot he ne wolde him noght forbere,\n  Goth hom to take avisement:\n  Bot after his entendement\n  The more he caste his wit aboute,\n  The more he stant therof in doute.\n  Tho wiste he wel the kinges herte,\n  That he the deth ne scholde asterte,[504]\n  And such a sorwe hath to him take,\n  That gladschipe he hath al forsake.\n  He thoghte ferst upon his lif,\n  Upon his children ek also,\n  Of whiche he hadde dowhtres tuo;\n  The yongest of hem hadde of age\n  Fourtiene yer, and of visage\n  Sche was riht fair, and of stature\n  Lich to an hevenely figure,\n  And of manere and goodli speche,\n  Thogh men wolde alle Londes seche,\n  Thei scholden noght have founde hir like.\n  And wiste noght the cause why;\n  So cam sche to him prively,\n  And that was where he made his mone\n  Withinne a Gardin al him one;\n  Upon hire knes sche gan doun falle\n  With humble herte and to him calle,\n  And seide: \u2018O goode fader diere,\n  Why make ye thus hevy chiere,\n  And I wot nothing how it is?\n  What aventure that you felle\n  Ye myhte it saufly to me telle,\n  For I have ofte herd you seid,\n  That ye such trust have on me leid,\n  That to my soster ne my brother,[505]\n  In al this world ne to non other,\n  Ye dorste telle a privite\n  So wel, my fader, as to me.\n  Forthi, my fader, I you preie,\n  For I am sche that wolde kepe\n  Youre honour.\u2019 And with that to wepe\n  Hire yhe mai noght be forbore,\n  Sche wissheth forto ben unbore,\n  Er that hire fader so mistriste\n  To tellen hire of that he wiste:\n  And evere among merci sche cride,\n  That he ne scholde his conseil hide\n  From hire that so wolde him good\n  So that with wepinge ate laste\n  His chiere upon his child he caste,\n  And sorwfulli to that sche preide\n  He tolde his tale and thus he seide:\n  \u2018The sorwe, dowhter, which I make\n  Is noght al only for my sake,\n  Bot for thee bothe and for you alle:\n  For such a chance is me befalle,\n  That I schal er this thridde day\n  Mi lif and al my good therto:\n  Therfore it is I sorwe so.\u2019\n  \u2018What is the cause, helas!\u2019 quod sche,[506]\n  \u2018Mi fader, that ye scholden be\n  Ded and destruid in such a wise?\u2019[507]\n  And he began the pointz devise,\n  Whiche as the king told him be mowthe,[508]\n  And seid hir pleinly that he cowthe[509]\n  Ansuere unto no point of this.\n  Hire conseil yaf and seide tho:\n  \u2018Mi fader, sithen it is so,\n  That ye can se non other weie,\n  Bot that ye moste nedes deie,\n  I wolde preie of you a thing:[510]\n  Let me go with you to the king,\n  And ye schull make him understonde\n  How ye, my wittes forto fonde,\n  Have leid your ansuere upon me;\n  Upon my word ye wole abide[511]\n  To lif or deth, what so betide.\n  For yit par chaunce I may pourchace\n  With som good word the kinges grace,\n  Your lif and ek your good to save;\n  For ofte schal a womman have\n  Thing which a man mai noght areche.\u2019\n  The fader herde his dowhter speche,\n  And thoghte ther was resoun inne,[512]\n  He cowthe don himself no cure;\n  So betre him thoghte in aventure\n  To put his lif and al his good,\n  Than in the maner as it stod\n  His lif in certein forto lese.\n  And thus thenkende he gan to chese\n  To do the conseil of this Maide,\n  And tok the pourpos which sche saide.\n    The dai was come and forth thei gon,\n  Wher as the king in juggement\n  Was set and hath this knyht assent.\n  Arraied in hire beste wise\n  This Maiden with hire wordes wise\n  Hire fader ladde be the hond\n  Into the place, wher he fond\n  The king with othre whiche he wolde,\n  And to the king knelende he tolde\n  As he enformed was tofore,\n  And preith the king that he therfore                              3230\n  His dowhtres wordes wolde take,\n  And seith that he wol undertake\n  Upon hire wordes forto stonde.\n  Tho was ther gret merveile on honde,\n  That he, which was so wys a knyht,\n  His lif upon so yong a wyht\n  Besette wolde in jeupartie,\n  And manye it hielden for folie:\n  Bot ate laste natheles\n  And to this Maide he caste his chiere,\n  And seide he wolde hire tale hiere,\n  He bad hire speke, and sche began:\n  \u2018Mi liege lord, so as I can,\u2019\n  Quod sche, \u2018the pointz of whiche I herde,[513]\n  Thei schul of reson ben ansuerde.\n    The ferste I understonde is this,\n  What thing of al the world it is,\n  Which men most helpe and hath lest nede.[514]\n  The Erthe it is, which everemo\n  With mannes labour is bego;\n  Als wel in wynter as in Maii\n  The mannes hond doth what he mai\n  To helpe it forth and make it riche,\n  And forthi men it delve and dyche\n  And eren it with strengthe of plowh,\n  Wher it hath of himself ynowh,\n  So that his nede is ate leste.\n  And flour and gras and rote and rinde,[515]\n  And every thing be weie of kynde\n  Schal sterve, and Erthe it schal become;\n  As it was out of Erthe nome,[516]\n  It schal to therthe torne ayein:\n  And thus I mai be resoun sein\n  That Erthe is the most nedeles,\n  And most men helpe it natheles.\n  So that, my lord, touchende of this\n    That other point I understod,\n  Which most is worth and most is good,\n  And costeth lest a man to kepe:\n  Mi lord, if ye woll take kepe,\n  I seie it is Humilite,\n  Thurgh which the hihe trinite\n  As for decerte of pure love\n  Unto Marie from above,\n  Of that he knew hire humble entente,\n  Above alle othre and hire he ches\n  For that vertu which bodeth pes:\n  So that I may be resoun calle\n  Humilite most worth of alle.\n  And lest it costeth to maintiene,[517]\n  In al the world as it is sene;\n  For who that hath humblesce on honde,\n  He bringth no werres into londe,\n  For he desireth for the beste\n  Thus with your hihe reverence\n  Me thenketh that this evidence\n  As to this point is sufficant.\n    And touchende of the remenant,\n  Which is the thridde of youre axinges,\n  What leste is worth of alle thinges,\n  And costeth most, I telle it, Pride;\n  Which mai noght in the hevene abide,\n  For Lucifer with hem that felle\n  Ther was Pride of to gret a cost,[519]\n  Whan he for Pride hath hevene lost;\n  And after that in Paradis\n  Adam for Pride loste his pris:\n  In Midelerthe and ek also\n  Pride is the cause of alle wo,\n  That al the world ne may suffise\n  To stanche of Pride the reprise:\n  Pride is the heved of alle Sinne,\n  Which wasteth al and mai noght winne;                             3310\n  Pride is of every mis the pricke,\n  Pride is the werste of alle wicke,\n  And costneth most and lest is worth[520]\n  In place where he hath his forth.\n  Thus have I seid that I wol seie\n  Of myn answere, and to you preie,\n  Mi liege lord, of youre office\n  That ye such grace and such justice\n  Ordeigne for mi fader hiere,\n  The world therof mai speke good.\u2019\n    The king, which reson understod\n  And hath al herd how sche hath said,\n  Was inly glad and so wel paid\n  That al his wraththe is overgo:\n  And he began to loke tho\n  Upon this Maiden in the face,\n  In which he fond so mochel grace,\n  That al his pris on hire he leide,\n  \u2018Mi faire Maide, wel thee be!\n  Of thin ansuere and ek of thee\n  Me liketh wel, and as thou wilt,\n  Foryive be thi fader gilt.\n  And if thou were of such lignage,\n  That thou to me were of parage,\n  And that thi fader were a Pier,\n  As he is now a Bachilier,\n  So seker as I have a lif,\n  Bot this I seie natheles,\n  That I wol schape thin encress;\n  What worldes good that thou wolt crave,\n  Axe of my yifte and thou schalt have.\u2019\n  And sche the king with wordes wise\n  Knelende thonketh in this wise:\n  \u2018Mi liege lord, god mot you quite!\n  Mi fader hier hath bot a lite\n  Of warison, and that he wende\n  He mai wel thurgh your noble grace.\u2019\n  With that the king riht in his place\n  Anon forth in that freisshe hete\n  An Erldom, which thanne of eschete\n  Was late falle into his hond,\n  Unto this knyht with rente and lond\n  Hath yove and with his chartre sesed;[521]\n  And thus was all the noise appesed.\n    This Maiden, which sat on hire knes\n  Comendeth, and seide overmore:[522]\n  \u2018Mi liege lord, riht now tofore\n  Ye seide, as it is of record,[523]\n  That if my fader were a lord\n  And Pier unto these othre grete,\n  Ye wolden for noght elles lete,\n  That I ne scholde be your wif;\n  And this wot every worthi lif,\n  A kinges word it mot ben holde.[524]\n  So gret a charite fulfille,\n  God wot it were wel my wille:\n  For he which was a Bacheler,\n  Mi fader, is now mad a Pier;[525]\n  So whenne as evere that I cam,\n  An Erles dowhter now I am.\u2019\n    This yonge king, which peised al,\n  Hire beaute and hir wit withal,\n  As he that was with love hent,[526]\n  He myhte noght the maide asterte,[527]\n  That sche nis ladi of his herte;\n  So that he tok hire to his wif,\n  To holde whyl that he hath lif:\n  And thus the king toward his knyht\n  Acordeth him, as it is riht.\n    And over this good is to wite,\n  In the Cronique as it is write,\n  This noble king of whom I tolde\n  The kingdom hadde in governance,\n  And as the bok makth remembrance,\n  Alphonse was his propre name:\n  The knyht also, if I schal name,\n  Danz Petro hihte, and as men telle,\n  His dowhter wyse Peronelle[528]\n  Was cleped, which was full of grace:\n  And that was sene in thilke place,[529]\n  Wher sche hir fader out of teene\n  Hath broght and mad hirself a qweene,                             3400\n  Of that sche hath so wel desclosed\n  The pointz wherof sche was opposed.\n    Lo now, my Sone, as thou myht hiere,[530]\n  Of al this thing to my matiere\n  Bot on I take, and that is Pride,\n  To whom no grace mai betide:\n  In hevene he fell out of his stede,\n  And Paradis him was forbede,\n  The goode men in Erthe him hate,\n  Where every vertu schal be weyved\n  And every vice be received.[531]\n  Bot Humblesce is al otherwise,\n  Which most is worth, and no reprise[532]\n  It takth ayein, hot softe and faire,\n  If eny thing stond in contraire,[533]\n  With humble speche it is redresced:\n  Thus was this yonge Maiden blessed,\n  The which I spak of now tofore,\n  And wan with al the kinges love.\n  Forthi, my Sone, if thou wolt love,\n  It sit thee wel to leve Pride\n  And take Humblesce upon thi side;\n  The more of grace thou schalt gete.\n    Mi fader, I woll noght foryete\n  Of this that ye have told me hiere,\n  And if that eny such manere\n  Of humble port mai love appaie,\n  Bot now forth over I beseche\n  That ye more of my schrifte seche.\n    Mi goode Sone, it schal be do:\n  Now herkne and ley an Ere to;\n  For as touchende of Prides fare,\n  Als ferforth as I can declare\n  In cause of vice, in cause of love,\n  That hast thou pleinly herd above,\n  So that ther is nomor to seie\n  Touchende Envie I thenke telle,\n  Which hath the propre kinde of helle,\n  Withoute cause to misdo[534]\n  Toward himself and othre also,\n  Hierafterward as understonde[535]\n  Thou schalt the spieces, as thei stonde.\n=Explicit Liber Primus=\n    LINENOTES:\n    [213] 1 strecchen vp to h. EC, \u0394 strecche vp to h. XB\u2082 (vt)\n    [214] 8 ffor\u00fei (ffor \u00fey) AJME\u2082E, \u0394\u039b, FKH\u2083 ffor H\u2081YXR ... B\u2082, B,\n    [215] 10 thing is] \u00feinges E\u2082H\u2081Y ... B\u2082, B noght so] more YX\n    [216] 13 _margin_ intendit] intendit eciam ERCL intendit et H\u2081B\u2082\n    [218] 26 _margin_ diffundetur B\n    [219] 37 evere him lest] himself lest (list) H\u2081YERB\u2082, B (lust)\n    [220] 50 aboute is went ACL is aboute went \u0394\n    [221] 51 grace H\u2081XGERB\u2082, B\u0394\n    [225] _Latin Verses_ ii. 5 Deuius AJME\u2082, \u0394\u039b, FKH\u2083 Denuus (?)\n    H\u2081Y Demum XGEC, B Deinq_ue_ L Deui B\u2082Sn Veni R\n    [230] 110 Vnto ... I gan tofare F And to ... forth is he fare\n    CL And to ... gan I to fare Y To ... I gan fare R To ... I made\n    me \u021dare B\u2082 Vnto ... my way gan take B _line om._ SnD\n    [232] 120 wisshide FK wisschide S wisshid H\u2083 _al._ wissched\n    [235] 161 Ma dame I sayde Iohn Gowere E, B And I answerde wi\u00fe\n    drery chiere C And I answerd wi\u00fe ful myld chere L _line om._\n    RB\u2082SnD\n    [236] 162 What wolde \u021de wi\u00fe me my l. d. ERLB\u2082 What wolde \u021de wi\u00fe\n    me l. d. XGC, B\n    [237] 163 or elles] or schal I C or L\n    [239] 165 of which] which \u00feat CL where of W\n    [240] 183 \u00fean wolde C \u00fean wold A, B \u00feanne wold S, FK\n    [243] 213 and with] wi\u00fe good B wi\u00fe XC as wi\u00fe \u039b\n    [248] 264 I ne conne] I now can (conne) ECLB\u2082, B I ne now can\n    XR ne can nowe H\u2081\n    [250] 277 laste (last) JYRCL, B\u0394\u039b\n    [255] 294 tome FK _al._ to me awise F wise AEC, B\n    [257] 298 mispended XR, FWKH\u2083 so myspended B\u2082\n    [258] 310 manye suche S manye such F many suche AC\n    [260] 334 _margin_ exemplum _om._ AM\n    [262] 339 Vp sette S, F Vpsette AC, B\n    [262m] 339 _margin_ spaciaret B\n    [264] 353 floures freische H\u2081 ... B\u2082, B\n    [267] 365 many nimphes Sn, B many Nimphe YEC many simphe RLB\u2082\n    mani a maiden \u0394\n    [268] 368 for anger \u00feerof swal(l) H\u2081EXG, B for anger \u00feerfor\n    swal YR for anger \u00feerof schall CLB\u2082 therefore for anger schall\n    DAr\n    [269] 370 and the] in to CL in \u00fee B\u2082\n    [270] 371 taken] in fourme L _om._ B\u2082\n    [273] 388 and sei\u00fe RCLB\u2082 and says W\n    [275] 397 bore] bo\u00fee FWKH\u2083Magd.\n    [276] 423 he, as it fell] as it befel (_om._ he) C as it fel L,\n    [279] 441 wel AJE\u2082C, S, FKH\u2083 wil (wille) YXGERLB\u2082, B\u0394, W wol(e)\n    MH\u2081, Magd.\n    [282] 470 _margin_ aspidis B\n    [283] 476 _margin_ firmissimo H\u2081GRCLB\u2082\n    [284] 481 o\u00fere SB, F _rest_ o\u00feer\n    [285] 488 womman A a wom_m_an MXGCLB\u2082\n    [288] 522 atte (at) laste XEC, B\n    [289] 531 myht S might AC, B myhte F\n    [291] _Latin Verses_ v. 1 Aquilaq_ue_ F\n    [292] 8 sub latitante J, S, F sublatitante AC, B\n    [293] 582 _margin_ primitus declarat A ... B\u2082, S ... \u0394\n    [294] 580 ferste C, S ferst A, F first B\n    [298] 608 _margin_ Ipocrisis Relig. _om._ AM, B\n    [300] 610 _margin_ Ipocr. eccles. _om._ A\n    [304] 656 and of] and AM and seynt H\u2081\n    [305] 674 _margin_ Hic tractat--innocentes _om._ A.\n    [306] 704 bere\u00fe (ber\u00fe) lowest seil AH\u2081 ... B\u2082, B, Magd.\n    [309] 756 the hit like W it be like H\u2081L it be liking C\n    [310] 773 _margin_ do_min_i se esse fingens ME\u2082 do_min_i se\n    esse fingentes A\n    [312] 776 stonde RCLB\u2082 stant H\u2081GE\n    [313] 782 Duck A, F Duk (duk) SB Duke C\n    [315] 834 ffeigned AMH\u2081XLB\u2082, W (ffeignet) \u00feey feigned C\n    [316] 837 seyt vs B _p.m._ Prestes] present B\n    [327] 1023 seid A, S seyd B seide F\n    [329] 1036 ha\u00fe hem AME\u2082H\u2081L, W (has hem) be schrewed FK\n    [330] 1059 veniance XRCLB\u2082\n    [331] 1067 menable AJYXG, SAd\u0394, F meuable (moeuable) ELB\u2082, B,\n    WH\u2083 _doubtful_ MH\u2081RC, Magd.\n    [332] 1068 al tobroken (al to broke &c.) AMERCB\u2082, Ad, FH\u2083Magd.\n    alto brosten E\u2082L\n    [334] 1083 _margin_ inter virum et virum] inter virum H\u2081E ...\n    B\u2082 inter viros XG\n    [337] 1099 _margin_ deuastarunt] demonstrarunt A\n    [338] 1115 stood in a cord B\n    [342] 1162 token] toke(n) her(e) CLB\u2082\n    [343] 1165 trossen ECL trussen H\u2081R tuossen B\u2082\n    [344] 1172 Symon H\u2081CLB\u2082, FWH\u2083Magd. mad _om._ AM\n    [345] 1197 the wordes that] \u00fee which B\n    [346] 1210 _margin_ Confessor _om._ A\n    [348] _Latin Verses_ vi. 4 reflectat H\u2081 ... CB\u2082 ne flectat L\n    [349] 1252 _margin_ Confessor _om._ S, F\n    [352] 1273 f. _margin_ Opp. Conf. Resp. Am. _om._ A\n    [356] 1304 point] ioint GCLB\u2082, W\n    [357] 1310 For ofte] fful ofte (ffulofte) H\u2081 ... B\u2082, B\n    [358] 1314 other] ano\u00feer (an o\u00feer) H\u2081XRLB\u2082, B\u0394\n    [359] 1336 treweliche in o\u00fere A\n    [360] 1338 Touchend vnto H\u2081 ... B\u2082, B Touchende of (Touchand\n    of) SAd\u0394,H\u2083\n    [361] _Latin Verses_ vii. 4 munere B\n    [362] 1345 compleingte F\n    [363] 1347 _margin_ deseruiunt A, SB deseruiant FK\n    [365] 1378 Compleingte F\n    [367] 1396 _margin_ Confessor _om._ A\n    [369] 1403-6 _These four lines in third recension only: the\n    others have two, given thus in_ A,\n  And in ensample of \u00feis matiere\n  A tale I fynde, as \u00feou schalt hiere.\n    _Below this in_ A, Exemplum super eodem.\n    [373] 1420 _margin_ t_ra_nsformauit A\n    [374] 1440 despitesoun A\n    [376] 1479 in loue Sn, B of loue W\n    [377] 1483 Wher as] \u00feer as AME\u2082XG\n    [380] 1505 Such o \u00feing ME\u2082, S, FH\u2083 Suiche one \u00fei_n_g \u0394 Such a\n    \u00feing AJH\u2081 ... B\u2082, BAd, W\n    [385] 1626 \u00feunsemylieste FK \u00feunsemelieste B\n    [389] 1693 profer\u00fe H\u2081, Ad, F p_ro_furt W _rest_ profre\u00fe,\n    profere\u00fe\n    [390] 1704 Canele] \u00fee Canele YG ... B\u2082, B\n    [393] 1770 entent(e) \u00fee wedde X ... CB\u2082, B\u039b entent was wedde I,\n    [395] 1793 ben] be\u00fe RCLB\u2082 bu\u00fe AM\n    [396] 1809 seide (sayde) for to X ... B\u2082, B saide \u00feat for to W\n    [397] 1822 \u021de lust AM thu liste H\u2081 \u00feou list \u0394 \u021de wyl Sn, W\n    (wille)\n    [400] 1889 alle \u00feing B, W al \u00feis \u00feing M\n    [402] 1895 \u00feurghsoght S \u00feurgh-soght F\n    [404] 1931 noman] no wom_m_an YXGERB\u2082, B\n    [405] 1934 me noght] not (nou\u021dt) me X ... B\u2082, B\u0394\n    [410] 2005 strengthe] triste (truste) X ... B\u2082, B\n    [412] 2017-20 _For these four lines_ SAd\u0394 _have two_,--\n  Wherof \u00feou miht \u00feiselue lere,\n  I \u00feenke telle, as \u00feou schalt hiere.\n    [414] 2041 pilgrimis (pilgrims &c.) AJMXRLB\u2082 peregrins B\n    pilgrins H\u2081\n    [415] 2043 Thei] That H\u2081, FWKH\u2083Magd.\n    [417] 2054 his lordes XGECB\u2082, B\n    [418] 2078 beleft FK belefte A\n    [421] 2122 which was E, B which is G and was L\n    [425] 2179 schortes M, FK _rest_ schertes (shirtes &c.)\n    [426] 2181 hanged(e) AMH\u2081, \u0394, W (honget)\n    [432] 2260 som ensample] by som weie B\n  To man in any maner side\n  He may wel nowher \u00fean abide R\n  To man in eny maner side\n  It may to him nou\u021dt wel betide B\u2082\n    CL _combine the above with the reading of the text_.\n    [435] 2267-74 _Eight lines found thus in copies of the third\n    recension_, FWKH\u2083 &c., _and also in_ H\u2081. _The rest have four,\n    given as follows by_ S,\n  ffor\u00fei eschuie it I \u00fee rede\n  ffor in Ouide a tale I rede\n  How \u00feat a man was ouertake\n  Wherof \u00feou myht ensample take.\n    [436] 2293 _margin_ pronus] proulis XE ... B\u2082\n    [438] 2299 The grete] A grete AM, W\n    [439] 2300 vpon AJ, Ad, FH\u2083 on \u00fee XERC, B vpon the H\u2081\n    [440] 2302 _margin_ poterat B\n    [441] 2332 neuer mighte B\n    [443] 2343-58 _Sixteen lines found only in third recension\n    copies_, FWKH\u2083 &c., _and in_ H\u2081\n    [444] 2369-72 _third recension and_ H\u2081 _only_\n    [446] 2380 and preie] I preie (prey) XGECLB\u2082, B I seigh R\n    [447] 2386 euermo JMH\u2081XGRLB\u2082, B\u0394, W\n    [451] 2416 _margin_ verecundia M ... B\u2082, Ad vecundia W\n    [454] 2457 myht (might) JC, B myhte A, S, F\n    [455] 2460 ferste S ferst A, B, F\n    [456] 2473 _margin_ testum H\u2081 ... B\u2082 (E _corr._ testam)\n    [457] 2488 dwelled JMEB\u2082, \u0394, W (dwellet) duelle\u00fe XGRCL\n    [458] 2489 _margin_ statim] statum G statutum XE ... B\u2082\n    [461] 2511 Embroudred F _rest_ Embrowded (Embroudid &c.)\n    [463] 2569 had C, SB, F hadde A ha\u00fe J\n    [467] 2669 \u021de me wole] \u021de wol (wil) me L, \u0394 \u021de wol(e) AM me wol\n    [468] 2687 \u00feerfor AM, W \u00feer on Ad alite A, SB, F, &c.\n    [469] 2705 _margin_ Salomon. Amictus--eo _in third recension\n    only_.\n    [470] 2713 f. _This text only in copies of third recension_,\n    F(_in ras._)WKH\u2083 &c. _The rest have_,\n  So ouerglad \u00feat purgatoire\n  Ne myhte abregge his veine gloire\n    [472] 2770 \u00feou \u00feenke\u00fe (\u00feenk\u00fe) AXRCLB\u2082 \u00feou \u00feenke M \u021de \u00feenke\n    (\u00feinke) H\u2081Sn, \u0394 \u021de thenketh (ye \u00feinketh) Ad, W\n    [473] _Latin Verses_ xi. 5 immunis H\u2081XGECLB\u2082, B\n    [474] 2789 in the orient \u0394, WH\u2083\n    [475] 2796 _margin_ subito transmutauit A ... B\u2082, S ... \u0394\n    [477] 2812 a foretokene K a fortoken W aforetokne S, F\n    afortokene R a fore tokne (token) JXEC, H\u2083 afore tokne (-en)\n    AMH\u2081GLB\u2082, BAd\u0394\n    [478] 2835 defoule] do foule X ... B\u2082 doune falle H\u2081\n    [480] 2839 his Pride] \u00feis pride H\u2081 ... CB\u2082 \u00feis tre L\n    [481] 2847 be _om._ H\u2081 ... B\u2082, H\u2083 \u00feurghknowe A, F \u00feurgh knowe\n    [487] 2898 a rodd AJ, B arodd S, FK\n    [494] 3000 fulwoful A, F ful woful J, B\n    [497] 3023 and speche JH\u2081L, FWH\u2083 of speche AM ... CB\u2082, S ... \u0394\n    [498] 3027 braieth] preie\u00fe (praye\u00fe) H\u2081 ... B\u2082, W\n    [499] _Latin Verses_ xii. 5 eum] eni_m_ B\n    [500] 3078 _margin_ habitantibus H\u2081 ... B\u2082, B\u039b\n    [501] 3080 _margin_ valencie meritum] meriti H\u2081 ... B\u2082, B\u039b\n    [505] 3155 ne my] ne to my GRB\u2082, Ad\u0394\u039b, W (nor to my) and my H\u2081\n    [506] 3183 helas A, S, F A las J allas B &c.\n    [508] 3187 told SB, F tolde AJ\n    [509] 3188 seid (seyd) B, F seide AJ he ne cow\u00fee H\u2081XGRCLB\u2082\n    [510] 3195 pray yow of B\u0394 o \u00feing B\n    [512] 3209 \u00feought \u00feat \u00feer was XGRCLB\u2082\n    [513] 3245 pointes (pointz) which(e) H\u2081 ... B\u2082, B, WKH\u2083\n    (pointes which as L)\n    [514] 3249 hath lest nede] ha\u00fe most nede R han most nede XEC\n    han lest nede B\u2082\n    [519] 3301 grete (gret) cost MH\u2081G, B\n    [520] 3313 coste\u00fe H\u2081XLB\u2082, B\u0394, H\u2083 costs W\n    [524] 3369 it mot ben] mot (mote) nede be H\u2081 ... B\u2082, B\u039b\n    [528] 3396 His doughtres (doghter) name Peronelle H\u2081 ... B\u2082, \u039b\n    [529] 3398 sene (seene) A, B scene S, F schene (_om._ was) J\n    [532] 3414 wor\u00fey and no prise X ... CB\u2082 worth and no prise H\u2081\n    wor\u00fey and of no prise LSn, \u039b worth and of no reprise W\n    [533] 3416 And it is alway debonaire H\u2081 ... B\u2082, \u039b stond J, S, F\n    stonde A, B\n    [534] 3443 to misdo] of \u00feing misdo H\u2081 ... CB\u2082 of nothing mysdo L\nIncipit Liber Secundus.\n  i. _Inuidie culpa magis est attrita dolore,_\n       _Nam sua mens nullo tempore leta manet:_\n     _Quo gaudent alii, dolet ille, nec vnus amicus_\n       _Est, cui de puro comoda velle facit._\n     _Proximitatis honor sua corda veretur, et omnis_\n       _Est sibi leticia sic aliena dolor._\n     _Hoc etenim vicium quam sepe repugnat amanti,_\n       _Non sibi, set reliquis, dum fauet ipsa Venus._\n     _Est amor ex proprio motu fantasticus, et que_\n       _Gaudia fert alius, credit obesse sibi._[536]                (10)\n    Now after Pride the secounde\n  Ther is, which many a woful stounde\n        [Sidenote: Hic in secundo libro tractat de Inuidia et eius\n        speciebus, quarum dolor alterius gaudii prima nuncupatur,\n        cuius condicionem secundum vicium Confessor primitus\n        describens, Amanti, quatenus amorem concernit, super eodem\n        consequenter opponit.]\n  Towardes othre berth aboute\n  Withinne himself and noght withoute;\n  For in his thoght he brenneth evere,\n  Whan that he wot an other levere\n  Or more vertuous than he,\n  Which passeth him in his degre;\n  Therof he takth his maladie:\n    Forthi, my Sone, if it be so\n  Thou art or hast ben on of tho,\n  As forto speke in loves cas,\n                         [Sidenote: [i. SORROW FOR ANOTHER MAN\u2019S JOY.]]\n  If evere yit thin herte was\n  Sek of an other mannes hele?\n    So god avance my querele,\n  Mi fader, ye, a thousend sithe:\n  Whanne I have sen an other blithe\n  Of love, and hadde a goodly chiere,\n  Was thanne noght so hot as I\n  Of thilke Sor which prively\n  Min hertes thoght withinne brenneth.\n  The Schip which on the wawes renneth,\n  And is forstormed and forblowe,\n  Is noght more peined for a throwe\n  Than I am thanne, whanne I se\n  An other which that passeth me\n  In that fortune of loves yifte.\n  That is nowher bot in o place;[537]\n  For who that lese or finde grace\n  In other stede, it mai noght grieve:\n  Bot this ye mai riht wel believe,\n  Toward mi ladi that I serve,\n  Thogh that I wiste forto sterve,\n  Min herte is full of such sotie,\n  That I myself mai noght chastie.\n  Whan I the Court se of Cupide\n  Of hem that lusti ben and freisshe,--\n  Thogh it availe hem noght a reisshe,\n  Bot only that thei ben in speche,--\n  My sorwe is thanne noght to seche:\n  Bot whan thei rounen in hire Ere,\n  Than groweth al my moste fere,\n  And namly whan thei talen longe;\n  My sorwes thanne be so stronge\n  Of that I se hem wel at ese,\n  Bot, Sire, as of my ladi selve,\n  Thogh sche have wowers ten or twelve,\n  For no mistrust I have of hire\n  Me grieveth noght, for certes, Sire,\n  I trowe, in al this world to seche,\n  Nis womman that in dede and speche\n  Woll betre avise hire what sche doth,\n  Ne betre, forto seie a soth,\n  Kepe hire honour ate alle tide,[538]\n  Bot natheles I am beknowe,\n  That whanne I se at eny throwe,\n  Or elles if I mai it hiere,\n  That sche make eny man good chiere,\n  Thogh I therof have noght to done,\n  Mi thought wol entermette him sone.\n  For thogh I be miselve strange,\n  Envie makth myn herte change,\n  That I am sorghfully bestad\n  With hire; bot of other alle,[540]\n  Of love what so mai befalle,\n  Or that he faile or that he spede,\n  Therof take I bot litel heede.\n  Now have I seid, my fader, al\n  As of this point in special,\n  Als ferforthli as I have wist.\n  Now axeth further what you list.[541]\n    Mi Sone, er I axe eny more,\n  Telle an ensample of this matiere\n  Touchende Envie, as thou schalt hiere.\n  Write in Civile this I finde:\n  Thogh it be noght the houndes kinde\n  To ete chaf, yit wol he werne\n  An Oxe which comth to the berne,\n  Therof to taken eny fode.\n  And thus, who that it understode,\n  It stant of love in many place:\n  And mai himselven noght availe,\n  He wolde an other scholde faile;[542]\n  And if he may put eny lette,\n  He doth al that he mai to lette.\n  Wherof I finde, as thou schalt wite,\n  To this pourpos a tale write.[543]\n    Ther ben of suche mo than twelve,\n  That ben noght able as of hemselve\n  To gete love, and for Envie\n        [Sidenote: Hic ponit Confessor exemplum saltem contra istos\n        qui in amoris causa aliorum gaudiis inuidentes nequaquam\n        per hoc sibi ipsis proficiunt. Et narrat, qualiter quidam\n        iuuenis miles nomine Acis, quem Galathea Nimpha pulcherrima\n        toto corde peramauit, cum ipsi sub quadam rupe iuxta litus\n        maris colloquium adinuicem habuerunt, Poliphemus Gigas\n        concussa rupe magnam inde partem super caput Acis ab alto\n        proiciens ipsum per inuidiam interfecit. Et cum ipse super\n        hoc dictam Galatheam rapere[544] voluisset, Neptunus Giganti\n        obsistens ipsam inuiolatam salua custodia preseruauit.\n        Set et[546] dii miserti corpus Acis defuncti in fontem aque\n        dulcissime subito transmutarunt.]\n  And for hem lacketh that thei wolde,\n  Thei kepte that non other scholde\n  Touchende of love his cause spede:\n  Wherof a gret ensample I rede,\n  Which unto this matiere acordeth,\n  As Ovide in his bok recordeth,\n  How Poliphemus whilom wroghte,\n  Whan that he Galathee besoghte\n  Of love, which he mai noght lacche.\n  That made him forto waite and wacche                               110\n  Be alle weies how it ferde,\n  Til ate laste he knew and herde\n  How that an other hadde leve\n  To love there as he mot leve,\n  As forto speke of eny sped:\n  So that he knew non other red,\n  Bot forto wayten upon alle,[545]\n  Til he may se the chance falle\n  That he hire love myhte grieve,\n  Which he himself mai noght achieve.                                120\n  This Galathee, seith the Poete,\n  Above alle othre was unmete\n  Of beaute, that men thanne knewe,[547]\n  And hadde a lusti love and trewe,\n  A Bacheler in his degree,\n  Riht such an other as was sche,\n  On whom sche hath hire herte set,\n  So that it myhte noght be let\n  For yifte ne for no beheste,[548]\n  This yonge knyht Acis was hote,\n  Which hire ayeinward als so hote\n  Al only loveth and nomo.\n  Hierof was Poliphemus wo\n  Thurgh pure Envie, and evere aspide,\n  And waiteth upon every side,[549]\n  Whan he togedre myhte se\n  This yonge Acis with Galathe.\n    So longe he waiteth to and fro,\n  In prive place wher thei stode\n  To speke and have here wordes goode.\n  The place wher as he hem syh,\n  It was under a banke nyh\n  The grete See, and he above\n  Stod and behield the lusti love\n  Which ech of hem to other made\n  With goodly chiere and wordes glade,\n  That al his herte hath set afyre[550]\n  Which fleth out of a myhti bowe,\n  Aweie he fledde for a throwe,\n  As he that was for love wod,\n  Whan that he sih how that it stod.\n  This Polipheme a Geant was;\n  And whan he sih the sothe cas,\n  How Galathee him hath forsake\n  And Acis to hire love take,\n  His herte mai it noght forbere\n  And as it were a wilde beste,\n  The whom no reson mihte areste,[553]\n  He ran Ethna the hell aboute,\n  Wher nevere yit the fyr was oute,\n  Fulfild of sorghe and gret desese,\n  That he syh Acis wel at ese.\n  Til ate laste he him bethoghte,\n  As he which al Envie soghte,\n  And torneth to the banke ayein,\n  Acis, whom that he thoghte grieve,\n  Thogh he himself mai noght relieve.\n  This Geant with his ruide myht\n  Part of the banke he schof doun riht,\n  The which evene upon Acis fell,\n  So that with fallinge of this hell[554]\n  This Poliphemus Acis slowh,\n  Wherof sche made sorwe ynowh.\n  And as sche fledde fro the londe,\n  And kept hire in so sauf a place[555]\n  Fro Polipheme and his manace,\n  That he with al his false Envie\n  Ne mihte atteigne hir compaignie.\n  This Galathee of whom I speke,\n  That of hirself mai noght be wreke,\n  Withouten eny semblant feigned\n  Sche hath hire loves deth compleigned,\n  And with hire sorwe and with hire wo\n  That thei of pite and of grace\n  Have Acis in the same place,\n  Ther he lai ded, into a welle[556]\n  Transformed, as the bokes telle,\n  With freisshe stremes and with cliere,\n  As he whilom with lusti chiere\n  Was freissh his love forto qweme.\n  And with this ruide Polipheme\n  For his Envie and for his hate\n  Thei were wrothe.\n  Mi Sone, thou myht understonde,\n  That if thou wolt in grace stonde\n  With love, thou most leve Envie:\n  And as thou wolt for thi partie\n  Toward thi love stonde fre,\n  So most thou soffre an other be,\n  What so befalle upon the chaunce:\n  For it is an unwys vengance,\n  Which to non other man is lief,\n    Mi fader, this ensample is good;\n  Bot how so evere that it stod\n  With Poliphemes love as tho,\n  It schal noght stonde with me so,\n  To worchen eny felonie\n  In love for no such Envie.\n  Forthi if ther oght elles be,\n  Now axeth forth, in what degre\n  It is, and I me schal confesse\n  With schrifte unto youre holinesse.                                220\n                         [Sidenote: [ii. JOY FOR ANOTHER MAN\u2019S GRIEF.]]\n  ii. _Orta sibi solito mentalia gaudia liuor_[557]\n        _Dum videt alterius, dampna doloris agit._\n      _Inuidus obridet hodie fletus aliorum,_\n        _Fletus cui proprios crastina fata parant._\n      _Sic in amore pari stat sorte iocosus, amantes_[558]\n        _Cum videt illusos, inuidus ille quasi._\n      _Sit licet in vacuum, sperat tamen ipse leuamen_\n        _Alterius casu, lapsus et ipse simul._\n    Mi goode Sone, yit ther is\n  A vice revers unto this,\n  Which envious takth his gladnesse\n        [Sidenote: Hic loquitur Confessor de secunda specie\n        Inuidie, que gaudium alterius doloris dicitur, et primo\n        eiusdem vicii materiam tractans amantis conscienciam super\n        eodem vlterius inuestigat.]\n  Of that he seth the hevinesse\n  Of othre men: for his welfare\n  Is whanne he wot an other care:\n  Of that an other hath a fall,\n  He thenkth himself arist withal.[559]\n  Such is the gladschipe of Envie\n  Fulofte times ek also\n  In loves cause it stant riht so.\n  If thou, my Sone, hast joie had,\n  Whan thou an other sihe unglad,\n  Schrif the therof.\n  I am beknowe unto you this.\n  Of these lovers that loven streyte,\n  And for that point which thei coveite\n  Ben poursuiantz fro yeer to yere\n  How that thei clymbe upon the whel,\n  And whan thei wene al schal be wel,\n  Thei ben doun throwen ate laste,\n  Thanne am I fedd of that thei faste,\n  And lawhe of that I se hem loure;\n  And thus of that thei brewe soure\n  I drinke swete, and am wel esed\n  Of that I wot thei ben desesed.\n  Bot this which I you telle hiere\n  That for non other that I knowe\n  Me reccheth noght who overthrowe,\n  Ne who that stonde in love upriht:\n  Bot be he squier, be he knyht,\n  Which to my ladiward poursuieth,\n  The more he lest of that he suieth,\n  The mor me thenketh that I winne,\n  And am the more glad withinne\n  Of that I wot him sorwe endure.\n  It is a confort, as men sein,\n        [Sidenote: Boicius. Consolacio miserorum est habere\n        consortem in pena.]\n  To him the which is wo besein\n  To sen an other in his peine,\n  So that thei bothe mai compleigne.\n  Wher I miself mai noght availe\n  To sen an other man travaile,\n  I am riht glad if he be let;\n  And thogh I fare noght the bet,\n  His sorwe is to myn herte a game:\n  Which to mi ladi stant enclined,\n  And hath his love noght termined,\n  I am riht joifull in my thoght.\n  If such Envie grieveth oght,\n  As I beknowe me coupable,\n  Ye that be wys and resonable,\n  Mi fader, telleth youre avis.\n    Mi Sone, Envie into no pris\n  Of such a forme, I understonde,\n  For this Envie hath such a kinde,\n  That he wole sette himself behinde\n  To hindre with an othre wyht,\n  And gladly lese his oghne riht\n  To make an other lesen his.\n  And forto knowe how it so is,\n  A tale lich to this matiere\n  I thenke telle, if thou wolt hiere,\n  To schewe proprely the vice\n                            [Sidenote: [THE TRAVELLERS AND THE ANGEL.]]\n        [Sidenote: Hic ponit Confessor exemplum presertim contra\n        illum, qui sponte sui ipsius detrimentum in alterius penam\n        maiorem patitur. Et narrat quod, cum Iupiter angelum suum\n        in forma hominis, vt hominum condiciones exploraret,\n        ab excelso in terram misit, contigit quod ipse angelus\n        duos homines, quorum vnus cupidus, alter inuidus erat,\n        itinerando spacio quasi vnius diei comitabatur. Et cum\n        sero factum esset, angelus eorum noticie seipsum tunc\n        manifestans dixit, quod quicquid alter eorum ab ipso\n        donari sibi pecierit, illud statim obtinebit, quod et\n        socio suo secum comitanti affirmat duplicandum. Super quo\n        cupidus impeditus auaricia, sperans sibi diuicias carpere[562]\n        duplicatas, primo petere recusauit. Quod cum inuidus\n        animaduerteret, naturam sui vicii concernens, ita vt\n        socius suus vtroque lumine priuaretur, seipsum monoculum\n        fieri constanter primus ab angelo postulabat. Et sic vnius\n        inuidia alterius auariciam maculauit.]\n    Of Jupiter this finde I write,\n  How whilom that he wolde wite\n  Upon the pleigntes whiche he herde,\n  Among the men how that it ferde,\n  As of here wrong condicion\n  To do justificacion:\n  And for that cause doun he sente\n  An Angel, which aboute wente,[560]\n  That he the sothe knowe mai.\n  This Angel, which him scholde enforme,\n  Was clothed in a mannes forme,\n  And overtok, I understonde,\n  Tuo men that wenten over londe,\n  Thurgh whiche he thoghte to aspie\n  His cause, and goth in compaignie.\n  This Angel with hise wordes wise\n  Opposeth hem in sondri wise,\n  Now lowde wordes and now softe,\n  And ech of hem his reson hadde.\n  And thus with tales he hem ladde\n  With good examinacioun,\n  Til he knew the condicioun,\n  What men thei were bothe tuo;\n  And sih wel ate laste tho,\n  That on of hem was coveitous,\n  And his fela was envious.\n  And thus, whan he hath knowlechinge,\n  And seide he mot algate wende.\n  Bot herkne now what fell at ende:\n  For thanne he made hem understonde\n  That he was there of goddes sonde,\n  And seide hem, for the kindeschipe\n  That thei have don him felaschipe,\n  He wole hem do som grace ayein,\n  And bad that on of hem schal sein\n  What thing him is lievest to crave,\n  And over that ek forth withal\n  He seith that other have schal\n  The double of that his felaw axeth;\n  And thus to hem his grace he taxeth.\n    The coveitous was wonder glad,\n  And to that other man he bad\n  And seith that he ferst axe scholde:\n  For he supposeth that he wolde\n  Make his axinge of worldes good;\n  That he himself be double weyhte\n  Schal after take, and thus be sleyhte,\n  Be cause that he wolde winne,\n  He bad his fela ferst beginne.\n  This Envious, thogh it be late,\n  Whan that he syh he mot algate.[563]\n  Make his axinge ferst, he thoghte,\n  If he worschipe or profit soghte,\n  It schal be doubled to his fiere:\n  Bot thanne he scheweth what he was\n  Toward Envie, and in this cas[564]\n  Unto this Angel thus he seide\n  And for his yifte this he preide,[565]\n  To make him blind of his on yhe,\n  So that his fela nothing syhe.\n  This word was noght so sone spoke,\n  That his on yhe anon was loke,\n  And his felawh forthwith also\n  Tho was that other glad ynowh,\n  That on wepte, and that other lowh,\n  He sette his on yhe at no cost,\n  Wherof that other two hath lost.\n    Of thilke ensample which fell tho,[566]\n  Men tellen now fulofte so,\n  The world empeireth comunly:\n  And yit wot non the cause why;\n  For it acordeth noght to kinde\n  Of that I schal my brother grieve;\n  It myhte nevere wel achieve.\n    What seist thou, Sone, of this folie?\n    Mi fader, bot I scholde lie,\n  Upon the point which ye have seid\n  Yit was myn herte nevere leid,\n  Bot in the wise as I you tolde.[567]\n  Bot overmore, if that ye wolde[568]\n  Oght elles to my schrifte seie\n    Mi Sone, that schal wel be do:\n  Now herkne and ley thin Ere to.\n  iii. _Inuidie pars est detraccio pessima, pestem_\n         _Que magis infamem flatibus oris agit._[569]\n       _Lingua venenato sermone repercutit auras,_\n         _Sic ut in alterius scandala fama volat._\n       _Morsibus a tergo quos inficit ipsa fideles,_\n         _Vulneris ignoti sepe salute carent._\n       _Set generosus amor linguam conseruat, vt eius_\n         _Verbum quod loquitur nulla sinistra gerat._\n    Touchende as of Envious brod\n  I wot noght on of alle good;\n  Bot natheles, suche as thei be,\n        [Sidenote: Hic tractat Confessor de tercia specie Inuidie,\n        que Detraccio dicitur, cuius morsus vipereos lesa quamsepe\n        fama deplangit.]\n  Yit is ther on, and that is he\n  Which cleped is Detraccioun.\n  And to conferme his accioun,\n  He hath withholde Malebouche,\n  Mai hyre, so that he pronounce\n  A plein good word withoute frounce\n  Awher behinde a mannes bak.\n  For thogh he preise, he fint som lak,\n  Which of his tale is ay the laste,\n  That al the pris schal overcaste:\n  And thogh ther be no cause why,\n  Yit wole he jangle noght forthi,\n  As he which hath the heraldie\n  For as the Netle which up renneth[570]\n  The freisshe rede Roses brenneth\n  And makth hem fade and pale of hewe,\n  Riht so this fals Envious hewe,\n  In every place wher he duelleth,\n  With false wordes whiche he telleth\n  He torneth preisinge into blame\n  And worschipe into worldes schame.\n  Of such lesinge as he compasseth,[571]\n  Betwen his teeth and is bacbited,\n  And thurgh his false tunge endited:\n  Lich to the Scharnebudes kinde,\n  Of whos nature this I finde,\n  That in the hoteste of the dai,\n  Whan comen is the merie Maii,\n  He sprat his wynge and up he fleth:\n  And under al aboute he seth\n  The faire lusti floures springe,\n  Bot where he seth of eny beste\n  The felthe, ther he makth his feste,\n  And therupon he wole alyhte,\n  Ther liketh him non other sihte.\n  Riht so this janglere Envious,\n  Thogh he a man se vertuous\n  And full of good condicioun,\n  Therof makth he no mencioun:\n  Bot elles, be it noght so lyte,\n  Ther renneth he with open mouth,\n  Behinde a man and makth it couth.\n  Bot al the vertu which he can,\n  That wole he hide of every man,\n  And openly the vice telle,\n  As he which of the Scole of helle\n  Is tawht, and fostred with Envie\n  Of houshold and of compaignie,\n  Wher that he hath his propre office\n  How so his mouth be comely,\n  His word sit evermore awry\n  And seith the worste that he may.\n    And in this wise now a day\n  In loves Court a man mai hiere\n  Fulofte pleigne of this matiere,\n  That many envious tale is stered,\n  Wher that it mai noght ben ansuered;\n  Bot yit fulofte it is believed,\n  Thurgh bacbitinge of fals Envie.\n    If thou have mad such janglerie\n  In loves Court, mi Sone, er this,\n  Schrif thee therof.\n        [Sidenote: Hic in amoris causa huius vicii crimen ad\n        memoriam reducens Confessor Amanti super eodem plenius\n        opponit.]\n  Bot wite ye how? noght openly,\n  Bot otherwhile prively,\n  Whan I my diere ladi mete,\n  And thenke how that I am noght mete\n  Unto hire hihe worthinesse,\n  Of al this yonge lusty route,\n  Whiche alday pressen hire aboute,\n  And ech of hem his time awaiteth,\n  And ech of hem his tale affaiteth,\n  Al to deceive an innocent,\n  Which woll noght ben of here assent;\n  And for men sein unknowe unkest,[572]\n  Hire thombe sche holt in hire fest\n  So clos withinne hire oghne hond,\n  Sche lieveth noght al that sche hiereth,\n  And thus fulofte hirself sche skiereth\n  And is al war of \u2018hadde I wist\u2019:--[573]\n  Bot for al that myn herte arist,\n  Whanne I thes comun lovers se,\n  That woll noght holden hem to thre,\n  Bot welnyh loven overal,\n  Min herte is Envious withal,\n  And evere I am adrad of guile,\n  Thei mihte hire innocence enchaunte.\n  Forthi my wordes ofte I haunte\n  Behynden hem, so as I dar,\n  Wherof my ladi may be war:\n  I sai what evere comth to mowthe,\n  And worse I wolde, if that I cowthe;\n  For whanne I come unto hir speche,\n  Al that I may enquere and seche\n  Of such deceipte, I telle it al,\n  So fayn I wolde that sche wiste\n  How litel thei ben forto triste,\n  And what thei wolde and what thei mente,\n  So as thei be of double entente:\n  Thus toward hem that wicke mene\n  My wicked word was evere grene.\n  And natheles, the soth to telle,\n  In certain if it so befelle\n  That althertrewest man ybore,\n  Which were alfulli forto triste,\n  Mi ladi lovede, and I it wiste,\n  Yit rathere thanne he scholde spede,\n  I wolde swiche tales sprede\n  To my ladi, if that I myhte,\n  That I scholde al his love unrihte,\n  And therto wolde I do mi peine.\n  For certes thogh I scholde feigne,\n  And telle that was nevere thoght,\n  To soffre an othre fully winne,\n  Ther as I am yit to beginne.\n  For be thei goode, or be thei badde,\n  I wolde non my ladi hadde;\n  And that me makth fulofte aspie\n  And usen wordes of Envie,\n  Al forto make hem bere a blame.[574]\n  And that is bot of thilke same,\n  The whiche unto my ladi drawe,\n  For evere on hem I rounge and gknawe                               520\n  And hindre hem al that evere I mai;\n  And that is, sothly forto say,\n  Bot only to my lady selve:\n  I telle it noght to ten ne tuelve,\n  Therof I wol me wel avise,\n  To speke or jangle in eny wise\n  That toucheth to my ladi name,\n  The which in ernest and in game\n  I wolde save into my deth;\n  Than speken of hire name amis.\n  Now have ye herd touchende of this,\n  Mi fader, in confessioun:\n  And therfor of Detraccioun\n  In love, of that I have mispoke,\n  Tel how ye wole it schal be wroke.\n  I am al redy forto bere\n  Mi peine, and also to forbere\n  What thing that ye wol noght allowe;\n  So wol I bowe unto youre heste,\n  For I dar make this beheste,\n  That I to yow have nothing hid,\n  Bot told riht as it is betid;\n  And otherwise of no mispeche,\n  Mi conscience forto seche,\n  I can noght of Envie finde,\n  That I mispoke have oght behinde\n  Wherof love owhte be mispaid.\n  What wol ye, fader, that I do?\n    Mi Sone, do nomore so,\n  Bot evere kep thi tunge stille,\n  Thou miht the more have of thi wille.[575]\n  For as thou saist thiselven here,\n  Thi ladi is of such manere,\n  So wys, so war in alle thinge,\n  It nedeth of no bakbitinge\n  That thou thi ladi mis enforme:\n  How that thiself art envious,\n  Thou schalt noght be so gracious\n  As thou peraunter scholdest elles.\n  Ther wol noman drinke of tho welles\n  Whiche as he wot is puyson inne;\n  And ofte swich as men beginne\n  Towardes othre, swich thei finde,\n  That set hem ofte fer behinde,\n  Whan that thei wene be before.\n  Bewar and lef thi wicke speche,[576]\n  Wherof hath fallen ofte wreche\n  To many a man befor this time.\n  For who so wole his handes lime,\n  Thei mosten be the more unclene;\n  For many a mote schal be sene,\n  That wolde noght cleve elles there;\n  And that schold every wys man fere:[577]\n  For who so wol an other blame,\n  Which elles myhte be riht stille.\n  Forthi if that it be thi wille\n  To stonde upon amendement,\n  A tale of gret entendement\n  I thenke telle for thi sake,\n  Wherof thou miht ensample take.\n    A worthi kniht in Cristes lawe\n  Of grete Rome, as is the sawe,\n        [Sidenote: Hic loquitur Confessor contra istos in amoris\n        causa detrahentes, qui suis obloquiis aliena solacia\n        perturbant. Et narrat exemplum de Constancia Tiberii\n        Rome Imparatoris filia, omnium virtutum famosissima,\n        ob cuius amorem Soldanus tunc Persie, vt eam in vxorem\n        ducere posset, Cristianum se fieri promisit; cuius accepta\n        caucione consilio Pelagii tunc pape dicta filia vna cum\n        duobus Cardinalibus aliisque Rome proceribus in Persiam\n        maritagii causa nauigio honorifice destinata fuit:[578] que\n        tamen obloquencium postea detraccionibus variis modis,\n        prout inferius articulatur, absque sui culpa dolorosa fata\n        multipliciter passa est.]\n  The Sceptre hadde forto rihte;\n  Whos wif was cleped Ytalie:\n  Bot thei togedre of progenie\n  No children hadde bot a Maide;\n  And sche the god so wel apaide,\n  That al the wide worldes fame\n  Spak worschipe of hire goode name.\n  Constance, as the Cronique seith,\n  Sche hihte, and was so ful of feith,\n  That the greteste of Barbarie,\n  Sche hath converted, as thei come\n  To hire upon a time in Rome,\n  To schewen such thing as thei broghte;\n  Whiche worthili of hem sche boghte,\n  And over that in such a wise\n  Sche hath hem with hire wordes wise\n  Of Cristes feith so full enformed,\n  That thei therto ben all conformed,\n  So that baptesme thei receiven\n  Whan thei ben of the feith certein,\n  Thei gon to Barbarie ayein,\n  And ther the Souldan for hem sente\n  And axeth hem to what entente\n  Thei have here ferste feith forsake.\n  And thei, whiche hadden undertake\n  The rihte feith to kepe and holde,\n  The matiere of here tale tolde\n  With al the hole circumstance.\n  Upon the point that thei ansuerde\n  The beaute and the grace herde,\n  As he which thanne was to wedde,\n  In alle haste his cause spedde\n  To sende for the mariage.\n  And furthermor with good corage\n  He seith, be so he mai hire have,\n  That Crist, which cam this world to save,\n  He woll believe: and this recorded,\n  And therupon to make an ende\n  The Souldan hise hostages sende\n  To Rome, of Princes Sones tuelve:\n  Wherof the fader in himselve\n  Was glad, and with the Pope avised\n  Tuo Cardinals he hath assissed\n  With othre lordes many mo,\n  That with his doghter scholden go,\n  To se the Souldan be converted.\n    Bot that which nevere was wel herted,\n        [Sidenote: Qualiter adueniente Constancia in Barbariam\n        Mater Soldani, huiusmodi nupcias perturbare volens, filium\n        suum vna cum dicta Constancia Cardinalibusque et aliis\n        Romanis primo die ad conuiuium inuitauit; et conuescentibus\n        illis in mensa ipsum Soldanum omnesque ibidem preter\n        Constanciam Romanos ab insidiis latitantibus subdola\n        detraccione interfici procurauit. Ipsamque Constanciam\n        in quadam naui absque gubernaculo positam per altum mare\n        ventorum flatibus agitandam in exilium[580] dirigi solam\n        constituit.]\n  In destourbance of this spousaile\n  So prively that non was war.\n  The Moder which this Souldan bar\n  Was thanne alyve, and thoghte this\n  Unto hirself: \u2018If it so is\n  Mi Sone him wedde in this manere,\n  Than have I lost my joies hiere,\n  For myn astat schal so be lassed.\u2019[579]\n  Thenkende thus sche hath compassed                                 650\n  Be sleihte how that sche may beguile\n  Hire Sone; and fell withinne a while,\n  Betwen hem two whan that thei were,\n  Sche feigneth wordes in his Ere,\n  And in this wise gan to seie:\n  \u2018Mi Sone, I am be double weie\n  With al myn herte glad and blithe,\n  For that miself have ofte sithe\n  Desired thou wolt, as men seith,\n  Which schal be forthringe of thi lif:\n  And ek so worschipful a wif,\n  The doughter of an Emperour,\n  To wedde it schal be gret honour.\n  Forthi, mi Sone, I you beseche\n  That I such grace mihte areche,\n  Whan that my doughter come schal,\n  That I mai thanne in special,\n  So as me thenkth it is honeste,\n  Schal make unto hire welcominge.\u2019[581]\n  The Souldan granteth hire axinge,\n  And sche therof was glad ynowh:\n  For under that anon she drowh\n  With false wordes that sche spak\n  Covine of deth behinde his bak.\n  And therupon hire ordinance\n  She made so, that whan Constance\n  Was come forth with the Romeins,\n  A riche feste sche hem made:\n  And most whan that thei weren glade,\n  With fals covine which sche hadde\n  Hire clos Envie tho sche spradde,\n  And alle tho that hadden be\n  Or in apert or in prive\n  Of conseil to the manage,\n  Sche slowh hem in a sodein rage\n  Endlong the bord as thei be set,\n  Hire oghne Sone was noght quit,\n  Bot deide upon the same plit.\n  Bot what the hihe god wol spare\n  It mai for no peril misfare:\n  This worthi Maiden which was there\n  Stod thanne, as who seith, ded for feere,\n  To se the feste how that it stod,\n  Which al was torned into blod:\n  The Dissh forthwith the Coppe and al\n  Sche sih hem deie on every side;\n  No wonder thogh sche wepte and cride\n  Makende many a wofull mone.\n  Whan al was slain bot sche al one,\n  This olde fend, this Sarazine,\n  Let take anon this Constantine\n  With al the good sche thider broghte,\n  And hath ordeined, as sche thoghte,\n  A nakid Schip withoute stiere,\n  Vitailed full for yeres fyve,\n  Wher that the wynd it wolde dryve,\n  Sche putte upon the wawes wilde.\n    Bot he which alle thing mai schilde,\n        [Sidenote: Qualiter nauis cum Constancia in partes[583]\n        Anglie, que tunc pagana fuit, prope Humber sub quodam\n        castello Regis, qui tunc Allee vocabatur, post triennium\n        applicuit, quam quidam miles nomine Elda, dicti castelli\n        tunc custos, e naui lete suscipiens vxori sue Hermynghelde\n        in custodiam honorifice commendauit.]\n  Thre yer, til that sche cam to londe,\n  Hire Schip to stiere hath take in honde,\n  And in Northumberlond aryveth;\n  And happeth thanne that sche dryveth\n  Under a Castel with the flod,\n  And was the kynges oghne also,\n  The which Allee was cleped tho,\n  A Saxon and a worthi knyht,\n  Bot he believeth noght ariht.\n  Of this Castell was Chastellein\n  Elda the kinges Chamberlein,\n  A knyhtly man after his lawe;\n  And whan he sih upon the wawe\n  The Schip drivende al one so,\n  To se what it betokne mai.\n  This was upon a Somer dai,\n  The Schip was loked and sche founde;\n  Elda withinne a litel stounde\n  It wiste, and with his wif anon\n  Toward this yonge ladi gon,\n  Wher that thei founden gret richesse;\n  Bot sche hire wolde noght confesse,\n  Whan thei hire axen what sche was.\n  Out of the Schip with gret worschipe\n  Thei toke hire into felaschipe,\n  As thei that weren of hir glade:\n  Bot sche no maner joie made,\n  Bot sorweth sore of that sche fond\n  No cristendom in thilke lond;\n  Bot elles sche hath al hire wille,\n  And thus with hem sche duelleth stille.\n    Dame Hermyngheld, which was the wif\n        [Sidenote: Qualiter Constancia[584] Eldam[585] cum vxore\n        sua Hermynghelda, qui antea Cristiani non extiterant, ad\n        fidem Cristi miraculose conuertit.]\n  Constance loveth; and fell so,\n  Spekende alday betwen hem two,\n  Thurgh grace of goddes pourveance\n  This maiden tawhte the creance\n  Unto this wif so parfitly,\n  Upon a dai that faste by\n  In presence of hire housebonde,\n  Wher thei go walkende on the Stronde,\n  A blind man, which cam there lad,\n  With bothe hise hondes up and preide\n  To hire, and in this wise he seide:\n  \u2018O Hermyngeld, which Cristes feith,\n  Enformed as Constance seith,\n  Received hast, yif me my sihte.\u2019\n    Upon his word hire herte afflihte\n  Thenkende what was best to done,\n  Bot natheles sche herde his bone\n  And seide, \u2018In trust of Cristes lawe,\n  Which don was on the crois and slawe,                              770\n  Thou bysne man, behold and se.\u2019\n  With that to god upon his kne\n  Thonkende he tok his sihte anon,\n  Wherof thei merveile everychon,\n  Bot Elda wondreth most of alle:\n  This open thing which is befalle\n  Concludeth him be such a weie,\n  That he the feith mot nede obeie.\n    Now lest what fell upon this thing.\n        [Sidenote: Qualiter quidam miles iuuenis in amorem\n        Constancie exardescens, pro eo quod ipsa assentire[586]\n        noluit, eam de morte Hermynghelde, quam ipsemet noctanter\n        interfecit, verbis detractoriis accusauit. Set Angelus\n        domini ipsum sic detrahentem in maxilla subito percuciens\n        non solum pro mendace comprobauit, set ictu mortali post\n        ipsius confessionem penitus interfecit.]\n  A morwe tok his weie and rod,\n  And Hermyngeld at home abod\n  Forth with Constance wel at ese.\n  Elda, which thoghte his king to plese,\n  As he that thanne unwedded was,\n  Of Constance al the pleine cas\n  Als goodliche as he cowthe tolde.\n  The king was glad and seide he wolde\n  Come thider upon such a wise\n  The time apointed forth withal.\n  This Elda triste in special\n  Upon a knyht, whom fro childhode\n  He hadde updrawe into manhode:\n  To him he tolde al that he thoghte,\n  Wherof that after him forthoghte;\n  And natheles at thilke tide\n  Unto his wif he bad him ride\n  To make redi alle thing\n  And seith that he himself tofore\n  Thenkth forto come, and bad therfore\n  That he him kepe, and told him whanne.[587]\n  This knyht rod forth his weie thanne;\n  And soth was that of time passed\n  He hadde in al his wit compassed\n  How he Constance myhte winne;\n  Bot he sih tho no sped therinne,\n  Wherof his lust began tabate,\n  Of hire honour he hadde Envie,\n  So that upon his tricherie\n  A lesinge in his herte he caste.\n  Til he cam home he hieth faste,\n  And doth his ladi tunderstonde[588]\n  The Message of hire housebonde:\n  And therupon the longe dai\n  Thei setten thinges in arrai,\n  That al was as it scholde be\n  And whan it cam into the nyht,\n  This wif hire hath to bedde dyht,\n  Wher that this Maiden with hire lay.\n  This false knyht upon delay\n  Hath taried til thei were aslepe,\n  As he that wolde his time kepe\n  His dedly werkes to fulfille;\n  And to the bed he stalketh stille,\n  Wher that he wiste was the wif,\n  He bar, with which hire throte he cutte,\n  And prively the knif he putte\n  Under that other beddes side,[589]\n  Wher that Constance lai beside.\n  Elda cam hom the same nyht,\n  And stille with a prive lyht,\n  As he that wolde noght awake\n  His wif, he hath his weie take\n  Into the chambre, and ther liggende\n  Wher that Constance faste by\n  Was falle aslepe; and sodeinly\n  He cride alowd, and sche awok,\n  And forth withal sche caste a lok[590]\n  And sih this ladi blede there,\n  Wherof swounende ded for fere\n  Sche was, and stille as eny Ston\n  She lay, and Elda therupon\n  Into the Castell clepeth oute,\n  Into the chambre and forth thei wente.\n  Bot he, which alle untrouthe mente,\n  This false knyht, among hem alle\n  Upon this thing which is befalle\n  Seith that Constance hath don this dede;\n  And to the bed with that he yede\n  After the falshed of his speche,\n  And made him there forto seche,\n  And fond the knif, wher he it leide,\n  And thanne he cride and thanne he seide,[591]                      860\n  \u2018Lo, seth the knif al blody hiere!\n  What nedeth more in this matiere\n  To axe?\u2019 And thus hire innocence\n  He sclaundreth there in audience\n  With false wordes whiche he feigneth.\n  Bot yit for al that evere he pleigneth,\n  Elda no full credence tok:\n  And happeth that ther lay a bok,\n  Upon the which, whan he it sih,\n  This knyht hath swore and seid on hih,                             870\n  That alle men it mihte wite,\n  \u2018Now be this bok, which hier is write,\n  Constance is gultif, wel I wot.\u2019\n  With that the hond of hevene him smot\n  In tokne of that he was forswore,\n  That he hath bothe hise yhen lore,\n  Out of his hed the same stounde\n  Thei sterte, and so thei weren founde.\n  A vois was herd, whan that they felle,\n  Lo, thus hath god the sclaundre wroke\n  That thou ayein Constance hast spoke:[592]\n  Beknow the sothe er that thou dye.\u2019\n  And he told out his felonie,[593]\n  And starf forth with his tale anon.\n  Into the ground, wher alle gon,\n  This dede lady was begrave:\n  Elda, which thoghte his honour save,\n  Al that he mai restreigneth sorwe.\n        [Sidenote: Qualiter Rex Allee ad fidem Cristi conuersus\n        baptismum recepit et Constanciam super hoc leto animo\n        desponsauit; que tamen qualis vel vnde fuit alicui nullo\n        modo fatebatur. Et cum infra breue postea a domino suo\n        impregnata fuisset, ipse ad debellandum cum Scotis iter\n        arripuit, et ibidem super guerras aliquamdiu permansit.]\n  The king cam, as thei were acorded;\n  And whan it was to him recorded\n  What god hath wroght upon this chaunce,\n  He tok it into remembrance\n  And thoghte more than he seide.\n  For al his hole herte he leide\n  Upon Constance, and seide he scholde\n  For love of hire, if that sche wolde,\n  Baptesme take and Cristes feith\n  He wol hire wedde, and upon this\n  Asseured ech til other is.\n  And forto make schorte tales,\n  Ther cam a Bisschop out of Wales\n  Fro Bangor, and Lucie he hihte,\n  Which thurgh the grace of god almihte\n  The king with many an other mo\n  Hath cristned, and betwen hem tuo\n  He hath fulfild the mariage.\n  Sche tolde hem nevere what sche was;\n  And natheles upon the cas[594]\n  The king was glad, how so it stod,\n  For wel he wiste and understod\n  Sche was a noble creature.\n  The hihe makere of nature\n  Hire hath visited in a throwe,\n  That it was openliche knowe\n  Sche was with childe be the king,\n  He thonketh god and was riht glad.\n  And fell that time he was bestad\n  Upon a werre and moste ride;\n  And whil he scholde there abide,\n  He lefte at hom to kepe his wif[595]\n  Suche as he knew of holi lif,\n  Elda forth with the Bisschop eke;\n  And he with pouer goth to seke\n  Ayein the Scottes forto fonde\n    The time set of kinde is come,\n        [Sidenote: Qualiter Regina Constancia infantem masculum,\n        quem in baptismo Mauricium vocant, Rege absente enixa\n        est. Set inuida Regis mater Domilda super isto facto\n        condolens litteris mendacibus Regi certificauit quod[596] vxor\n        sua demoniaci et non[597] humani generis quoddam monstrosum\n        fantasma loco geniture ad ortum produxit; huiusmodique\n        detraccionibus aduersus Constanciam in tanto procurauit,\n        quod ipsa in nauim, qua prius venerat, iterum ad exilium\n        vna cum suo partu remissa desolabatur.[598]]\n  This lady hath hire chambre nome,\n  And of a Sone bore full,\n  Wherof that sche was joiefull,\n  Sche was delivered sauf and sone.\n  The bisshop, as it was to done,\n  Yaf him baptesme and Moris calleth;\n  And therupon, as it befalleth,\n  With lettres writen of record\n  That kepers weren of the qweene:\n  And he that scholde go betwene,\n  The Messager, to Knaresburgh,\n  Which toun he scholde passe thurgh,\n  Ridende cam the ferste day.\n  The kinges Moder there lay,\n  Whos rihte name was Domilde,\n  Which after al the cause spilde:\n  For he, which thonk deserve wolde,[599]\n  Of his Message al how it ferde.[600]\n  And sche with feigned joie it herde\n  And yaf him yiftes largely,\n  Bot in the nyht al prively\n  Sche tok the lettres whiche he hadde,\n  Fro point to point and overradde,\n  As sche that was thurghout untrewe,[601]\n  And let do wryten othre newe\n  In stede of hem, and thus thei spieke:\n        [Sidenote: Prima littera in commendacionem Constancie ab\n        Episcopo Regi missa per Domildam in contrarium falsata.]\n  That thou with ous ne be noght wroth,[602]\n  Though we such thing as is thee loth[603]\n  Upon oure trowthe certefie.\n  Thi wif, which is of faierie,\n  Of such a child delivered is\n  Fro kinde which stant al amis:\n  Bot for it scholde noght be seie,\n  We have it kept out of the weie\n  For drede of pure worldes schame,\n  Of thilke which is so misbore\n  We toke, and therto we be swore,\n  That non bot only thou and we\n  Schal knowen of this privete:\n  Moris it hatte, and thus men wene\n  That it was boren of the qweene\n  And of thin oghne bodi gete.\n  Bot this thing mai noght be foryete,\n  That thou ne sende ous word anon\n    This lettre, as thou hast herd devise,\n  Was contrefet in such a wise\n  That noman scholde it aperceive:\n  And sche, which thoghte to deceive,\n  It leith wher sche that other tok.\n  This Messager, whan he awok,\n  And wiste nothing how it was,\n  Aros and rod the grete pas\n  And tok this lettre to the king.\n  He makth the Messager no chiere,\n  Bot natheles in wys manere\n  He wrot ayein, and yaf hem charge[604]\n  That thei ne soffre noght at large\n  His wif to go, bot kepe hire stille,\n  Til thei have herd mor of his wille.\n  This Messager was yifteles,\n  Bot with this lettre natheles,\n  Or be him lief or be him loth,\n  Be Knaresburgh, and as he wente,\n  Unto the Moder his entente\n  Of that he fond toward the king\n  He tolde; and sche upon this thing\n  Seith that he scholde abide al nyht\n  And made him feste and chiere ariht,\n  Feignende as thogh sche cowthe him thonk.\n  Bot he with strong wyn which he dronk\n  Forth with the travail of the day[605]\n  Sche hath hise lettres overseie\n  And formed in an other weie.\n    Ther was a newe lettre write,\n        [Sidenote: Secunda littera per Regem Episcopo remissa a\n        Domilda iterum falsata.]\n  Which seith: \u2018I do you forto wite,\n  That thurgh the conseil of you tuo\n  I stonde in point to ben undo,\n  As he which is a king deposed.\n  For every man it hath supposed,\n  How that my wif Constance is faie;\n  To put hire out of compaignie,[607]\n  The worschipe of my Regalie\n  Is lore; and over this thei telle,\n  Hire child schal noght among hem duelle,\n  To cleymen eny heritage.\n  So can I se non avantage,\n  Bot al is lost, if sche abide:\n  Forthi to loke on every side\n  Toward the meschief as it is,\n  That ye the same Schip vitaile,\n  In which that sche tok arivaile,\n  Therinne and putteth bothe tuo,\n  Hireself forthwith hire child also,\n  And so forth broght unto the depe\n  Betaketh hire the See to kepe.\n  Of foure daies time I sette,\n  That ye this thing no longer lette,\n  So that your lif be noght forsfet.\u2019\n  The Messager, which was unwar,\n  Upon the kingeshalve bar,\n  And where he scholde it hath betake.\n  Bot whan that thei have hiede take,\n  And rad that writen is withinne,[608]\n  So gret a sorwe thei beginne,\n  As thei here oghne Moder sihen\n  Brent in a fyr before here yhen:[609]\n  Ther was wepinge and ther was wo,\n    Upon the See thei have hire broght,\n  Bot sche the cause wiste noght,\n  And thus upon the flod thei wone,\n  This ladi with hire yonge Sone:\n  And thanne hire handes to the hevene\n  Sche strawhte, and with a milde stevene\n  Knelende upon hire bare kne\n  Sche seide, \u2018O hihe mageste,\n  Which sest the point of every trowthe,\n  And of this child that I schal kepe.\u2019\n  And with that word sche gan to wepe,\n  Swounende as ded, and ther sche lay;[610]\n  Bot he which alle thinges may\n  Conforteth hire, and ate laste\n  Sche loketh and hire yhen caste[611]\n  Upon hire child and seide this:\n  \u2018Of me no maner charge it is\n  What sorwe I soffre, bot of thee\n  For if I sterve thou schalt deie:[613]\n  So mot I nedes be that weie\n  For Moderhed and for tendresse\n  With al myn hole besinesse\n  Ordeigne me for thilke office,\n  As sche which schal be thi Norrice.\u2019\n  Thus was sche strengthed forto stonde;\n  And tho sche tok hire child in honde\n  And yaf it sowke, and evere among\n  To rocke with hire child aslepe:\n  And thus hire oghne child to kepe\n  Sche hath under the goddes cure.\n    And so fell upon aventure,\n        [Sidenote: Qualiter Nauis Constancie post biennium in\n        partes Hispanie superioris inter Sarazenos iactabatur,\n        a quorum manibus deus ipsam conseruans graciosissime\n  Whan thilke yer hath mad his ende,\n  Hire Schip, so as it moste wende\n  Thurgh strengthe of wynd which god hath yive,\n  Estward was into Spaigne drive\n  Riht faste under a Castell wall,\n  Was lord, and he a Stieward hadde,\n  Oon Thelo\u00fcs, which al was badde,\n  A fals knyht and a renegat.\n  He goth to loke in what astat\n  The Schip was come, and there he fond\n  Forth with a child upon hire hond\n  This lady, wher sche was al one.\n  He tok good hiede of the persone,\n  And sih sche was a worthi wiht,\n  Demene hire at his oghne wille,[615]\n  And let hire be therinne stille,\n  That mo men sih sche noght that dai.[616]\n  At goddes wille and thus sche lai,\n  Unknowe what hire schal betide;\n  And fell so that be nyhtes tide\n  This knyht withoute felaschipe\n  Hath take a bot and cam to Schipe,\n  And thoghte of hire his lust to take,\n  That certeinly sche scholde deie.\n  Sche sih ther was non other weie,\n  And seide he scholde hire wel conforte,\n  That he ferst loke out ate porte,\n  That noman were nyh the stede,\n  Which myhte knowe what thei dede,\n  And thanne he mai do what he wolde.\n  He was riht glad that sche so tolde,\n  And to the porte anon he ferde:\n  And sodeinliche he was out throwe\n  And dreynt, and tho began to blowe\n  A wynd menable fro the lond,[618]\n  And thus the myhti goddes hond\n  Hire hath conveied and defended.\n    And whan thre yer be full despended,\n        [Sidenote: Qualiter nauicula Constancie quodam die per\n        altum mare vagans[619] inter copiosam Nauium multitudinem\n        dilapsa est, quarum Arcennus Romanorum Consul, Dux et\n        Capitaneus ipsam ignotam suscipiens vsque ad Romam secum\n        perduxit; vbi equalem vxori sue Helene permansuram\n        reuerenter associauit, necnon et eiusdem filium Mauricium\n        in omni habundancia quasi proprium educauit.[620]]\n  Hire Schip was drive upon a dai,\n  Wher that a gret Navye lay\n  Of Schipes, al the world at ones:\n  Hire Schip goth in among hem alle,\n  And stinte noght, er it be falle[621]\n  And hath the vessell undergete,[622]\n  Which Maister was of al the Flete,\n  Bot there it resteth and abod.\n  This grete Schip on Anker rod;\n  The Lord cam forth, and whan he sih\n  That other ligge abord so nyh,\n  He wondreth what it myhte be,\n  This ladi tho was crope aside,\n  As sche that wolde hireselven hide,\n  For sche ne wiste what thei were:\n  Thei soghte aboute and founde hir there\n  And broghten up hire child and hire;\n  And therupon this lord to spire\n  Began, fro whenne that sche cam,\n  And what sche was. Quod sche, \u2018I am\n  A womman wofully bestad.\n  That I forth with my litel Sone[624]\n  Upon the wawes scholden wone,\n  Bot why the cause was, I not:\n  Bot he which alle thinges wot\n  Yit hath, I thonke him, of his miht\n  Mi child and me so kept upriht,\n  That we be save bothe tuo.\u2019\n  This lord hire axeth overmo[625]\n  How sche believeth, and sche seith,\n  \u2018I lieve and triste in Cristes feith,                             1160\n  Which deide upon the Rode tree.\u2019\n  \u2018What is thi name?\u2019 tho quod he.\n  \u2018Mi name is Couste,\u2019 sche him seide:\n  Bot forthermor for noght he preide\n  Of hire astat to knowe plein,\n  Sche wolde him nothing elles sein\n  Bot of hir name, which sche feigneth;\n  Alle othre thinges sche restreigneth,\n  That a word more sche ne tolde.[626]\n  This lord thanne axeth if sche wolde                              1170\n  With him abide in compaignie,\n  And seide he cam fro Barbarie\n  To Romeward, and hom he wente.\n  Tho sche supposeth what it mente,\n  And seith sche wolde with him wende\n  And duelle unto hire lyves ende,\n  Be so it be to his plesance.\n  And thus upon here aqueintance[627]\n  He tolde hire pleinly as it stod,\n  In Barbarie was betraied,\n  And therupon he hath assaied\n  Be werre, and taken such vengance,\n  That non of al thilke alliance,[628]\n  Be whom the tresoun was compassed,\n  Is from the swerd alyve passed;\n  Bot of Constance hou it was,\n  That cowthe he knowe be no cas,\n  Wher sche becam, so as he seide.[629]\n  Bot forther made sche no chiere.[630]\n  And natheles in this matiere\n  It happeth thilke time so:[631]\n  This Lord, with whom sche scholde go,\n  Of Rome was the Senatour,\n  And of hir fader themperour\n  His brother doughter hath to wyve,\n  Which hath hir fader ek alyve,\n  And was Salustes cleped tho;\n  To whom Constance was Cousine.\n  Thus to the sike a medicine\n  Hath god ordeined of his grace,\n  That forthwith in the same place\n  This Senatour his trowthe plihte,\n  For evere, whil he live mihte,\n  To kepe in worschipe and in welthe,\n  Be so that god wol yive hire helthe,\n  This ladi, which fortune him sende.\n  Hire and hir child to Rome he broghte,\n  And to his wif tho he besoghte\n  To take hire into compaignie:\n  And sche, which cowthe of courtesie\n  Al that a good wif scholde konne,\n  Was inly glad that sche hath wonne\n  The felaschip of so good on.[633]\n  Til tuelve yeres were agon,\n  This Emperoures dowhter Custe\n  Was kept, bot noman redily\n  Knew what sche was, and noght forthi\n  Thei thoghten wel sche hadde be\n  In hire astat of hih degre,\n  And every lif hire loveth wel.\n    Now herke how thilke unstable whel,[634]\n        [Sidenote: Qualiter Rex Allee inita pace cum Scotis a\n        guerris rediens et non inuenta vxore sua causam exilii\n        diligencius perscrutans, cum Matrem suam Domildam inde\n        culpabilem sciuisset, ipsam in igne proiciens comburi\n  Which evere torneth, wente aboute.\n  The king Allee, whil he was oute,\n  As thou tofore hast herd this cas,\n  Bot whan that he cam hom ayein,\n  He axeth of his Chamberlein\n  And of the Bisschop ek also,\n  Wher thei the qweene hadden do.\n  And thei answerde, there he bad,\n  And have him thilke lettre rad,\n  Which he hem sende for warant,[635]\n  And tolde him pleinli as it stant,\n  And sein, it thoghte hem gret pite\n  With such a child as ther was bore,\n  So sodeinly to be forlore.\n  He axeth hem what child that were;\n  And thei him seiden, that naghere,\n  In al the world thogh men it soghte,[636]\n  Was nevere womman that forth broghte\n  A fairer child than it was on.\n  And thanne he axede hem anon,\n  Whi thei ne hadden write so:\n  He seide, \u2018Nay.\u2019 Thei seiden, \u2018Yis.\u2019\n  The lettre schewed rad it is,\n  Which thei forsoken everidel.\n  Tho was it understonde wel\n  That ther is tresoun in the thing:\n  The Messager tofore the king\n  Was broght and sodeinliche opposed;\n  And he, which nothing hath supposed[637]\n  Bot alle wel, began to seie\n  Abod, bot only in a stede;\n  And cause why that he so dede\n  Was, as he wente to and fro,\n  At Knaresburgh be nyhtes tuo\n  The kinges Moder made him duelle.\n  And whan the king it herde telle,\n  Withinne his herte he wiste als faste\n  The treson which his Moder caste;\n  And thoghte he wolde noght abide,\n  He tok his hors and rod anon.\n  With him ther riden manion,\n  To Knaresburgh and forth thei wente,\n  And lich the fyr which tunder hente,\n  In such a rage, as seith the bok,\n  His Moder sodeinliche he tok\n  And seide unto hir in this wise:\n  \u2018O beste of helle, in what juise\n  Hast thou deserved forto deie,\n  With tresoun of thi bacbitinge\n  The treweste at my knowlechinge\n  Of wyves and the most honeste?\n  Bot I wol make this beheste,\n  I schal be venged er I go.\u2019[638]\n  And let a fyr do make tho,\n  And bad men forto caste hire inne:\n  Bot ferst sche tolde out al the sinne,\n  And dede hem alle forto wite\n  Fro point to point as it was wroght.\n  And tho sche was to dethe broght\n  And brent tofore hire Sones yhe:\n  Wherof these othre, whiche it sihe\n  And herden how the cause stod,\n  Sein that the juggement is good,\n  Of that hir Sone hire hath so served;\n  For sche it hadde wel deserved\n  Thurgh tresoun of hire false tunge,\n  Which thurgh the loud was after sunge,                            1300\n  Constance and every wiht compleigneth.\n  Bot he, whom alle we distreigneth,\n  This sorghfull king, was so bestad,[639]\n  That he schal nevermor be glad,\n  He seith, eftsone forto wedde,\n  Til that he wiste how that sche spedde,\n  Which hadde ben his ferste wif:\n  And thus his yonge unlusti lif\n  He dryveth forth so as he mai.\n        [Sidenote: Qualiter post lapsum xii. annorum Rex Allee\n        absolucionis causa Romam proficiscens vxorem suam\n        Constanciam vna cum filio suo diuina prouidencia ibidem\n        letus inuenit.]\n  Whan he hise werres hadde achieved,\n  And thoghte he wolde be relieved\n  Of Soule hele upon the feith\n  Which he hath take, thanne he seith\n  That he to Rome in pelrinage\n  Wol go, wher Pope was Pelage,\n  To take his absolucioun.\n  And upon this condicioun\n  He made Edwyn his lieutenant,\n  That he the lond in his absence\n  Schal reule: and thus be providence\n  Of alle thinges wel begon\n  He tok his leve and forth is gon.\n  Elda, which tho was with him there,\n  Er thei fulliche at Rome were,\n  Was sent tofore to pourveie;\n  And he his guide upon the weie,[640]\n  In help to ben his herbergour,\n  That he his name myhte kenne.\n  Of Capadoce, he seide, Arcenne\n  He hihte, and was a worthi kniht.\n  To him goth Elda tho forth riht\n  And tolde him of his lord tidinge,\n  And preide that for his comynge\n  He wolde assigne him herbergage;\n  And he so dede of good corage.\n    Whan al is do that was to done,\n  This Senatour, whan that he com,\n  To Couste and to his wif at hom\n  Hath told how such a king Allee[641]\n  Of gret array to the Citee\n  Was come, and Couste upon his tale\n  With herte clos and colour pale\n  Aswoune fell, and he merveileth\n  So sodeinly what thing hire eyleth,\n  And cawhte hire up, and whan sche wok,\n  And feigneth seknesse of the See;\n  Bot it was for the king Allee,\n  For joie which fell in hire thoght[642]\n  That god him hath to toune broght.\n  This king hath spoke with the Pope\n  And told al that he cowthe agrope,[643]\n  What grieveth in his conscience;\n  And thanne he thoghte in reverence\n  Of his astat, er that he wente,\n  Unto the Senatour to come\n  Upon the morwe and othre some,\n  To sitte with him at the mete.[644]\n  This tale hath Couste noght foryete,\n  Bot to Moris hire Sone tolde\n  That he upon the morwe scholde\n  In al that evere he cowthe and mihte\n  Be present in the kinges sihte,\n  So that the king him ofte sihe.\n  Upon the morwe, wher he sat,\n  Fulofte stod, and upon that\n  The king his chiere upon him caste,\n  And in his face him thoghte als faste\n  He sih his oghne wif Constance;\n  For nature as in resemblance\n  Of face hem liketh so to clothe,\n  That thei were of a suite bothe.[645]\n  The king was moeved in his thoght\n  Of that he seth, and knoweth it noght;                            1380\n  This child he loveth kindely,\n  And yit he wot no cause why.\n  Bot wel he sih and understod\n  That he toward Arcenne stod,\n  And axeth him anon riht there,\n  If that this child his Sone were.\n  He seide, \u2018Yee, so I him calle,\n  And wolde it were so befalle,\n  Bot it is al in other wise.\u2019\n  How he the childes Moder fond\n  Upon the See from every lond\n  Withinne a Schip was stiereles,\n  And how this ladi helpeles\n  Forth with hir child he hath forthdrawe.\n  The king hath understonde his sawe,\n  The childes name and axeth tho,\n  And what the Moder hihte also\n  That he him wolde telle he preide.\n  \u2018His Moder hatte Couste, and this\n  I not what maner name it is.\u2019\n  But Allee wiste wel ynowh,\n  Wherof somdiel smylende he lowh;\n  For Couste in Saxoun is to sein\n  Constance upon the word Romein.\n  Bot who that cowthe specefie\n  What tho fell in his fantasie,\n  And how his wit aboute renneth\n  It were a wonder forto hiere:\n  For he was nouther ther ne hiere,[646]\n  Bot clene out of himself aweie,\n  That he not what to thenke or seie,\n  So fain he wolde it were sche.\n  Wherof his hertes privete\n  Began the werre of yee and nay,\n  The which in such balance lay,\n  That contenance for a throwe\n  The sothe: bot in his memoire\n  The man which lith in purgatoire\n  Desireth noght the hevene more,\n  That he ne longeth al so sore\n  To wite what him schal betide.\n  And whan the bordes were aside\n  And every man was rise aboute,\n  The king hath weyved al the route,\n  And with the Senatour al one\n  To se this Couste, wher sche duelleth\n  At hom with him, so as he telleth.\n  The Senatour was wel appaied,\n  This thing no lengere is delaied,[647]\n  To se this Couste goth the king;\n  And sche was warned of the thing,\n  And with Heleine forth sche cam\n  Ayein the king, and he tho nam\n  Good hiede, and whan he sih his wif,\n  He cawhte hire in his arm and kiste.[648]\n  Was nevere wiht that sih ne wiste\n  A man that more joie made,\n  Wherof thei weren alle glade\n  Whiche herde tellen of this chance.[649]\n    This king tho with his wif Constance,\n  Which hadde a gret part of his wille,[650]\n  In Rome for a time stille\n  Abod and made him wel at ese:\n  His wif, that sche him wolde sein\n  Of hire astat the trowthe plein,\n  Of what contre that sche was bore,\n  Ne what sche was, and yit therfore\n  With al his wit he hath don sieke.\n  Thus as they lihe abedde and spieke,\n  Sche preide him and conseileth bothe,\n  That for the worschipe of hem bothe,[651]\n  So as hire thoghte it were honeste,[652]\n  Make, er he wente, in the Cite,[653]\n  Wher themperour himself schal be:\n  He graunteth al that sche him preide.\n  Bot as men in that time seide,\n  This Emperour fro thilke day\n  That ferst his dowhter wente away\n  He was thanne after nevere glad;\n  Bot what that eny man him bad[654]\n  Of grace for his dowhter sake,\n  And thus ful gret almesse he dede,\n  Wherof sche hadde many a bede.[655]\n    This Emperour out of the toun\n        [Sidenote: Qualiter Constancia, que antea per totum tempus\n        exilii sui penes omnes incognitam se celauit, tunc demum\n        patri suo Imperatori seipsam per omnia manifestauit:\n        quod cum Rex Allee sciuisset, vna cum vniuersa Romanorum\n        multitudine inestimabili gaudio admirantes cunctipotentem\n        laudarunt.]\n  Withinne a ten mile enviroun,\n  Where as it thoghte him for the beste,\n  Hath sondry places forto reste;\n  And as fortune wolde tho,\n  He was duellende at on of tho.\n  The king Allee forth with thassent[656]\n  Moris his Sone, as he was taght,\n  To themperour and he goth straght,\n  And in his fader half besoghte,[657]\n  As he which his lordschipe soghte,[658]\n  That of his hihe worthinesse\n  He wolde do so gret meknesse,\n  His oghne toun to come and se,\n  And yive a time in the cite,\n  So that his fader mihte him gete\n  This lord hath granted his requeste;\n  And whan the dai was of the feste,\n  In worschipe of here Emperour\n  The king and ek the Senatour\n  Forth with here wyves bothe tuo,[659]\n  With many a lord and lady mo,\n  On horse riden him ayein;\n  Til it befell, upon a plein\n  Thei sihen wher he was comende.\n  With that Constance anon preiende                                 1500\n  Spak to hir lord that he abyde,\n  So that sche mai tofore ryde,\n  To ben upon his bienvenue\n  The ferste which schal him salue;\n  And thus after hire lordes graunt\n  Upon a Mule whyt amblaunt\n  Forth with a fewe rod this qweene.\n  Thei wondren what sche wolde mene,\n  And riden after softe pas;\n  To themperour, in his presence\n  Sche seide alowd in audience,\n  \u2018Mi lord, mi fader, wel you be!\n  And of this time that I se\n  Youre honour and your goode hele,\n  Which is the helpe of my querele,\n  I thonke unto the goddes myht.\u2019\n  For joie his herte was affliht\n  Of that sche tolde in remembrance;\n  And whanne he wiste it was Constance,                             1520\n  Was nevere fader half so blithe.\n  Wepende he keste hire ofte sithe,\n  So was his herte al overcome;\n  For thogh his Moder were come\n  Fro deth to lyve out of the grave,\n  He mihte nomor wonder have\n  Than he hath whan that he hire sih.\n  With that hire oghne lord cam nyh\n  And is to themperour obeied;\n  How that Constance is come aboute,\n  So hard an herte was non oute,\n  That he for pite tho ne wepte.\n    Arcennus, which hire fond and kepte,\n  Was thanne glad of that is falle,\n  So that with joie among hem alle\n  Thei riden in at Rome gate.\n  This Emperour thoghte al to late,\n  Til that the Pope were come,[660]\n  To preie him that he wolde haste:\n  And he cam forth in alle haste,\n  And whan that he the tale herde,[661]\n  How wonderly this chance ferde,\n  He thonketh god of his miracle,\n  To whos miht mai be non obstacle:\n  The king a noble feste hem made,\n  And thus thei weren alle glade.\n  A parlement, er that thei wente,\n  To puten Rome in full espeir\n  That Moris was apparant heir\n  And scholde abide with hem stille,\n  For such was al the londes wille.\n    Whan every thing was fulli spoke,\n        [Sidenote: Qualiter Mauricius cum Imperatore vt heres\n        Imperii remansit, et Rex Allee cum Constancia in Angliam\n        regressi sunt.]\n  Of sorwe and queint was al the smoke,\n  Tho tok his leve Allee the king,\n  And with full many a riche thing,\n  Which themperour him hadde yive,\n  For he Constance hath in his hond,\n  Which was the confort of his lond.\n  For whan that he cam hom ayein,\n  Ther is no tunge it mihte sein\n  What joie was that ilke stounde\n  Of that he hath his qweene founde,\n  Which ferst was sent of goddes sonde,\n  Whan sche was drive upon the Stronde,[662]\n  Be whom the misbelieve of Sinne\n  Was left, and Cristes feith cam inne                              1570\n  To hem that whilom were blinde.\n    Bot he which hindreth every kinde\n        [Sidenote: Qualiter Rex Allee post biennium in Anglia\n        humane carnis resolucionem subiens nature debitum\n        persoluit, post cuius obitum Constancia cum patre suo Rome\n        se transtulit moraturam.]\n  And for no gold mai be forboght,\n  The deth comende er he be soght,[663]\n  Tok with this king such aqueintance,\n  That he with al his retenance\n  Ne mihte noght defende his lif;[664]\n  And thus he parteth from his wif,\n  Which thanne made sorwe ynowh.\n  To leven Engelond for evere\n  And go wher that sche hadde levere,[665]\n  To Rome, whenne that sche cam:\n  And thus of al the lond sche nam\n  Hir leve, and goth to Rome ayein.\n  And after that the bokes sein,\n  She was noght there bot a throwe,\n  Whan deth of kinde hath overthrowe\n  Hir worthi fader, which men seide\n  And afterward the yer suiende\n  The god hath mad of hire an ende,\n  And fro this worldes faierie\n  Hath take hire into compaignie.\n        [Sidenote: De coronacione Mauricii, qui adhuc in Cronicis\n        Mauricius Imperator Cristianissimus nuncupatus est.]\n  Moris hir Sone was corouned,\n  Which so ferforth was abandouned\n  To Cristes feith, that men him calle\n  Moris the cristeneste of alle.\n    And thus the wel meninge of love[666]\n  And so as thou hast herd tofore,\n  The false tunges weren lore,\n  Whiche upon love wolden lie.\n  Forthi touchende of this Envie\n  Which longeth unto bacbitinge,\n  Be war thou make no lesinge\n  In hindringe of an other wiht:\n  And if thou wolt be tawht ariht\n  What meschief bakbitinge doth\n  Now miht thou hiere next suiende,\n  Which to this vice is acordende.\n    In a Cronique, as thou schalt wite,\n        [Sidenote: Hic ponit Confessor exemplum contra istos\n        detractores, qui in alterius vituperium mendacia\n        confingentes diffamacionem fieri procurant. Et narrat\n        qualiter Perseus, Philippi Regis Macedonie filius,\n        Demetrio fratri suo ob eius probitatem inuidens, composito\n        detraccionis mendacio ipsum apud patrem suum mortaliter\n        accusauit, dicens quod ipse non solum patrem set et totum\n        Macedonie regnum Romanis hostibus proditorie vendidisset:\n        quem super hoc in iudicium producens, testibus que\n        iudicibus auro subornatis, quamuis falsissime morte\n        condempnatum euicit: quo defuncto eciam et pater infra\n        breue postea mortuus est. Et sic Perseo successiue\n        regnante deus huiusmodi detraccionis inuidiam abhorrens\n        ipsum cum vniuersa suorum pugnatorum multitudine extra\n        Danubii fluuium ab Emilio tunc Romanorum Consule euentu\n        bellico interfici fortunauit. Ita quod ab illo die\n        Macedonie potestas penitus destructa Romano Imperio\n        subiugata deseruiuit, et eius detraccio, quam contra alium\n        conspirauerat, in sui ipsius diffamacionem pro perpetuo\n        diuulgata consistit.]\n  A gret ensample I finde write,\n  Which I schal telle upon this thing.\n  Philippe of Macedoyne kyng\n  Two Sones hadde be his wif,\n  Whos fame is yit in Grece rif:[667]\n  Demetrius the ferste brother\n  Demetrius men seiden tho\n  The betre knyht was of the tuo,\n  To whom the lond was entendant,[668]\n  As he which heir was apparant\n  To regne after his fader dai:\n  Bot that thing which no water mai\n  Quenche in this world, bot evere brenneth,\n  Into his brother herte it renneth,\n  The proude Envie of that he sih\n  And he to him mot thanne obeie:[669]\n  That may he soffre be no weie.\n  With strengthe dorst he nothing fonde,\n  So tok he lesinge upon honde,\n  Whan he sih time and spak therto.\n  For it befell that time so,\n  His fader grete werres hadde\n  With Rome, whiche he streite ladde\n  Thurgh mihty hond of his manhode,\n  And ofte hem hadde sore grieved.\n  Bot er the werre were achieved,\n  As he was upon ordinance\n  At hom in Grece, it fell per chance,[671]\n  Demetrius, which ofte aboute\n  Ridende was, stod that time oute,\n  So that this Perse in his absence,\n  Which bar the tunge of pestilence,\n  With false wordes whiche he feigneth\n  In privete behinde his bak,\n  And to his fader thus he spak:\n    \u2018Mi diere fader, I am holde\n  Be weie of kinde, as resoun wolde,\n  That I fro yow schal nothing hide,\n  Which mihte torne in eny side\n  Of youre astat into grevance:\n  Forthi myn hertes obeissance\n  Towardes you I thenke kepe;\n  Upon a thing which is me told.\n  Mi brother hath ous alle sold\n  To hem of Rome, and you also;\n  For thanne they behote him so,\n  That he with hem schal regne in pes.\n  Thus hath he cast for his encress\n  That youre astat schal go to noght;\n  And this to proeve schal be broght\n  So ferforth, that I undertake[672]\n    The king upon this tale ansuerde\n  And seide, if this thing which he herde\n  Be soth and mai be broght to prove,\n  \u2018It schal noght be to his behove,\n  Which so hath schapen ous the werste,[673]\n  For he himself schal be the ferste\n  That schal be ded, if that I mai.\u2019\n    Thus afterward upon a dai,[674]\n  Whan that Demetrius was come,\n  And bad unto his brother Perse\n  That he his tale schal reherse\n  Of thilke tresoun which he tolde.\n  And he, which al untrowthe wolde,\n  Conseileth that so hih a nede\n  Be treted wher as it mai spede,\n  In comun place of juggement.\n  The king therto yaf his assent,\n  Demetrius was put in hold,\n  Thus stod the trowthe under the charge,\n  And the falshede goth at large,\n  Which thurgh beheste hath overcome\n  The greteste of the lordes some,\n  That privelich of his acord\n  Thei stonde as witnesse of record:\n  The jugge was mad favorable:\n  Thus was the lawe deceivable\n  So ferforth that the trowthe fond\n  Forth with the king deceived were.\n    The gulteles was dampned there\n  And deide upon accusement:\n  Bot such a fals conspirement,\n  Thogh it be prive for a throwe,\n  Godd wolde noght it were unknowe;[675]\n  And that was afterward wel proved[676]\n  In him which hath the deth controved.\n  Of that his brother was so slain\n  As he that tho was apparant,[677]\n  Upon the Regne and expectant;\n  Wherof he wax so proud and vein,\n  That he his fader in desdeign\n  Hath take and set of non acompte,\n  As he which thoghte him to surmonte;\n  That wher he was ferst debonaire,\n  He was tho rebell and contraire,\n  And noght as heir bot as a king\n  Of malice and of tirannie\n  In contempt of the Regalie,\n  Livende his fader, and so wroghte,\n  That whan the fader him bethoghte\n  And sih to whether side it drowh,\n  Anon he wiste well ynowh\n  How Perse after his false tunge\n  Hath so thenvious belle runge,[678]\n  That he hath slain his oghne brother.\n  Bot sodeinly the jugge he nom,\n  Which corrupt sat upon the dom,\n  In such a wise and hath him pressed,\n  That he the sothe him hath confessed\n  Of al that hath be spoke and do.\n    Mor sori than the king was tho\n  Was nevere man upon this Molde,\n  And thoghte in certein that he wolde\n  Vengance take upon this wrong.\n  That for the lawe of no statut\n  Ther mai no riht ben execut;\n  And upon this division[679]\n  The lond was torned up so doun:\n  Wherof his herte is so distraght,\n  That he for pure sorwe hath caght\n  The maladie of which nature\n  Is queint in every creature.\n    And whan this king was passed thus,\n  The regiment hath underfonge.\n  Bot ther mai nothing stonde longe\n  Which is noght upon trowthe grounded;\n  For god, which alle thing hath bounded\n  And sih the falshod of his guile,\n  Hath set him bot a litel while,\n  That he schal regne upon depos;\n  For sodeinliche as he aros[680]\n  So sodeinliche doun he fell.\n  This newe king of newe Pride\n  With strengthe schop him forto ride,\n  And seide he wolde Rome waste,[681]\n  Wherof he made a besi haste,\n  And hath assembled him an host\n  In al that evere he mihte most:\n  What man that mihte wepne here\n  Of alle he wolde non forbere;\n  So that it mihte noght be nombred,\n  The folk which after was encombred[682]                           1770\n  Thurgh him, that god wolde overthrowe.\n    Anon it was at Rome knowe,\n  The pompe which that Perse ladde;\n  And the Romeins that time hadde\n  A Consul, which was cleped thus\n  Be name, Paul Emilius,\n  A noble, a worthi kniht withalle;\n  And he, which chief was of hem alle,[683]\n  This werre on honde hath undertake.\n  And whanne he scholde his leve take[684]                          1780\n  Of a yong dowhter which was his,\n  Sche wepte, and he what cause it is\n  Hire axeth, and sche him ansuerde\n  That Perse is ded; and he it herde,\n  And wondreth what sche meene wolde:\n  And sche upon childhode him tolde\n  That Perse hir litel hound is ded.\n  With that he pulleth up his hed[685]\n  And made riht a glad visage,\n  Touchende unto that other Perse,\n  Of that fortune him scholde adverse,\n  He seith, for such a prenostik\n  Most of an hound was to him lik:\n  For as it is an houndes kinde\n  To berke upon a man behinde,\n  Riht so behinde his brother bak\n  With false wordes whiche he spak\n  He hath do slain, and that is rowthe.\n  \u2018Bot he which hateth alle untrowthe,                              1800\n  The hihe god, it schal redresse;\n  For so my dowhter prophetesse\n  Forth with hir litel houndes deth[686]\n  Betokneth.\u2019 And thus forth he geth[687]\n  Conforted of this evidence,\n  With the Romeins in his defence\n  Ayein the Greks that ben comende.\n    This Perse\u00fcs, as noght seende[688]\n  This meschief which that him abod,[689]\n  And prided him upon the thing,[690]\n  Of that he was become a king,\n  And how he hadde his regne gete;\n  Bot he hath al the riht foryete\n  Which longeth unto governance.\n  Wherof thurgh goddes ordinance\n  It fell, upon the wynter tide\n  That with his host he scholde ride\n  Over Danubie thilke flod,\n  So harde, that he wende wel\n  To passe: bot the blinde whiel,\n  Which torneth ofte er men be war,\n  Thilke ys which that the horsmen bar\n  Tobrak, so that a gret partie\n  Was dreint; of the chivalerie\n  The rerewarde it tok aweie,\n  Cam non of hem to londe dreie.\n    Paulus the worthi kniht Romein[691]\n  And hasteth him al that he may,\n  So that upon that other day\n  He cam wher he this host beheld,\n  And that was in a large feld,\n  Wher the Baneres ben desplaied.\n  He hath anon hise men arraied,\n  And whan that he was embatailled,\n  He goth and hath the feld assailed,\n  And slowh and tok al that he fond;\n  Which thurgh king Alisandre honoured\n  Long time stod, was tho devoured.\n  To Perse and al that infortune\n  Thei wyte, so that the comune\n  Of al the lond his heir exile;\n  And he despeired for the while\n  Desguised in a povere wede\n  To Rome goth, and ther for nede\n  The craft which thilke time was,\n  He lerneth for his sustienance.\n  Such was the Sones pourveance,\n  And of his fader it is seid,\n  In strong prisoun that he was leid\n  In Albe, wher that he was ded\n  For hunger and defalte of bred.[692]\n  The hound was tokne and prophecie\n  That lich an hound he scholde die,\n  Which lich was of condicioun,\n  Bark on his brother so behinde.\n    Lo, what profit a man mai finde,\n  Which hindre wole an other wiht.\n  Forthi with al thin hole miht,\n  Mi Sone, eschuie thilke vice.\n    Mi fader, elles were I nyce:\n  For ye therof so wel have spoke,[693]\n  That it is in myn herte loke\n  And evere schal: bot of Envie,[694]\n  Towardes love, sai me what.\n    Mi Sone, as guile under the hat\n  With sleyhtes of a tregetour\n  Is hidd, Envie of such colour\n  Hath yit the ferthe deceivant,\n  The which is cleped Falssemblant,\n  Wherof the matiere and the forme\n  Now herkne and I thee schal enforme.\n  iv. _Nil bilinguis aget, nisi duplo concinat ore,_\n        _Dumque diem loquitur, nox sua vota tegit._\n      _Vultus habet lucem, tenebras mens, sermo salutem,_\n        _Actus set morbum dat suus esse grauem._\n      _Pax tibi quam spondet, magis est prenostica guerre;_\n        _Comoda si dederit, disce subesse dolum._\n      _Quod patet esse fides in eo fraus est, que politi_\n        _Principium pacti finis habere negat._\n      _O quam condicio talis deformat amantem,_\n        _Qui magis apparens est in amore nichil._                     10\n    Of Falssemblant if I schal telle,\n  Out of the which deceipte floweth.\n  Ther is noman so wys that knoweth\n  Of thilke flod which is the tyde,\n        [Sidenote: Hic tractat Confessor super quarta specie\n        Inuidie, que dissimilacio dicitur, cuius vultus quanto\n        maioris amicicie apparenciam ostendit, tanto subtilioris\n        doli fallacias ad decipiendum mens ymaginatur.]\n  Ne how he scholde himselven guide\n  To take sauf passage there.\n  And yit the wynd to mannes Ere\n  Is softe, and as it semeth oute\n  It makth clier weder al aboute;\n  Bot thogh it seme, it is noght so.\n  Of his conseil in compaignie\n  The derke untrewe Ypocrisie,\n  Whos word descordeth to his thoght:\n  Forthi thei ben togedre broght\n  Of o covine, of on houshold,[695]\n  As it schal after this be told.[696]\n  Of Falssemblant it nedeth noght\n  To telle of olde ensamples oght;\n  For al dai in experience\n  Of faire wordes whiche he hiereth;\n  Bot yit the barge Envie stiereth[697]\n  And halt it evere fro the londe,\n  Wher Falssemblant with Ore on honde\n  It roweth, and wol noght arive,\n  Bot let it on the wawes dryve\n  In gret tempeste and gret debat,[698]\n  Wherof that love and his astat\n  Empeireth. And therfore I rede,\n  This vice, and what that othre sein,\n  Let thi Semblant be trewe and plein.\n  For Falssemblant is thilke vice,\n  Which nevere was withoute office:\n  Wher that Envie thenkth to guile,\n  He schal be for that ilke while[699]\n  Of prive conseil Messagier.\n  For whan his semblant is most clier,\n  Thanne is he most derk in his thoght,\n  Thogh men him se, thei knowe him noght;                           1920\n  Bot as it scheweth in the glas\n  Thing which therinne nevere was,\n  So scheweth it in his visage\n  That nevere was in his corage:\n  Thus doth he al his thing with sleyhte.[700]\n        [Sidenote: Hic in amoris causa Confessor super isto vicio\n        Amanti opponit.]\n    Now ley thi conscience in weyhte,\n  Mi goode Sone, and schrif the hier,\n  If thou were evere Custummer\n  To Falssemblant in eny wise.\n  Mi goode fader, certes no.\n  If I for love have oght do so,\n  Now asketh, I wol praie yow:\n  For elles I wot nevere how\n  Of Falssemblant that I have gilt.\n    Mi Sone, and sithen that thou wilt\n  That I schal axe, gabbe noght,\n  Bot tell if evere was thi thoght\n  With Falssemblant and coverture\n  How that he was with love lad;\n  So were he sori, were he glad,\n  Whan that thou wistest how it were,\n  Al that he rounede in thin Ere[701]\n  Thou toldest forth in other place,\n  To setten him fro loves grace\n  Of what womman that thee best liste,\n  Ther as noman his conseil wiste\n  Bot thou, be whom he was deceived\n  Of love, and from his pourpos weyved;                             1950\n  And thoghtest that his destourbance\n  Thin oghne cause scholde avance,\n  As who saith, \u2018I am so celee,\n  Ther mai no mannes privete\n  Be heled half so wel as myn.\u2019\n  Art thou, mi Sone, of such engin?\n  Tell on.\n          Mi goode fader, nay\n  As for the more part I say;\n  Bot of somdiel I am beknowe,\n  Amonges hem that Saundres use.\n  I wol me noght therof excuse,\n  That I with such colour ne steyne,\n  Whan I my beste Semblant feigne\n  To my felawh, til that I wot\n  Al his conseil bothe cold and hot:\n  For be that cause I make him chiere,\n  Til I his love knowe and hiere;\n  And if so be myn herte soucheth\n  Of love that he wol me telle,[703]\n  Anon I renne unto the welle\n  And caste water in the fyr,\n  So that his carte amidd the Myr,\n  Be that I have his conseil knowe,\n  Fulofte sithe I overthrowe,\n  Whan that he weneth best to stonde.\n  Bot this I do you understonde,\n  If that a man love elles where,\n  And he me telle, I wole it hide,\n  Ther schal no word ascape aside,\n  For with deceipte of no semblant\n  To him breke I no covenant;\n  Me liketh noght in other place\n  To lette noman of his grace,\n  Ne forto ben inquisitif\n  To knowe an other mannes lif:\n  Wher that he love or love noght,\n  That toucheth nothing to my thoght,[704]                          1990\n  Bot al it passeth thurgh myn Ere\n  Riht as a thing that nevere were,\n  And is foryete and leid beside.\n  Bot if it touche on eny side\n  Mi ladi, as I have er spoken,\n  Myn Eres ben noght thanne loken;\n  For certes, whanne that betitt,\n  My will, myn herte and al my witt\n  Ben fully set to herkne and spire\n  Thus have I feigned compaignie\n  Fulofte, for I wolde aspie\n  What thing it is that eny man[705]\n  Telle of mi worthi lady can:\n  And for tuo causes I do this,\n  The ferste cause wherof is,--\n  If that I myhte ofherkne and seke\n  That eny man of hire mispeke,\n  I wolde excuse hire so fully,\n  Min hope scholde be the more\n  To have hir thank for everemore.\n    That other cause, I you assure,\n  Is, why that I be coverture\n  Have feigned semblant ofte time\n  To hem that passen alday byme\n  And ben lovers als wel as I,\n  For this I weene trewely,\n  That ther is of hem alle non,\n  Mi ladi: for sothliche I lieve\n  And durste setten it in prieve,\n  Is non so wys that scholde asterte,\n  Bot he were lustles in his herte,\n  Forwhy and he my ladi sihe,\n  Hir visage and hir goodlych yhe,\n  Bot he hire lovede, er he wente.\n  And for that such is myn entente,\n  That is the cause of myn aspie,\n  And make felawe overal;\n  For gladly wolde I knowen al\n  And holde me covert alway,\n  That I fulofte ye or nay\n  Ne liste ansuere in eny wise,\n  Bot feigne semblant as the wise\n  And herkne tales, til I knowe\n  Mi ladi lovers al arowe.\n  And whanne I hiere how thei have wroght,\n  And as I no word understode;\n  Bot that is nothing for here goode:\n  For lieveth wel, the sothe is this,[708]\n  That whanne I knowe al how it is,\n  I wol bot forthren hem a lite,[709]\n  Bot al the worste I can endite\n  I telle it to my ladi plat\n  In forthringe of myn oghne astat,\n  And hindre hem al that evere I may.\n  I finde unto miself no bote,\n  Althogh myn herte nedes mote\n  Thurgh strengthe of love al that I hiere\n  Discovere unto my ladi diere:\n  For in good feith I have no miht\n  To hele fro that swete wiht,\n  If that it touche hire eny thing.\n  Bot this wot wel the hevene king,\n  That sithen ferst this world began,\n  Ne feigned I semblant ne chiere,\n  To wite or axe of his matiere,\n  Thogh that he lovede ten or tuelve,\n  Whanne it was noght my ladi selve:\n  Bot if he wolde axe eny red\n  Al onlich of his oghne hed,\n  How he with other love ferde,\n  His tales with myn Ere I herde,\n  Bot to myn herte cam it noght\n  Bot hield conseil, as I was bede,\n  And tolde it nevere in other stede,[710]\n  Bot let it passen as it com.\n  Now, fader, say what is thi dom,\n  And hou thou wolt that I be peined\n  For such Semblant as I have feigned.\n    Mi Sone, if reson be wel peised,\n  Ther mai no vertu ben unpreised\n  Ne vice non be set in pris.\n  Do no viser upon thi face,\n  Which as wol noght thin herte embrace:\n  For if thou do, withinne a throwe\n  To othre men it schal be knowe,\n  So miht thou lihtli falle in blame\n  And lese a gret part of thi name.\n  And natheles in this degree\n  Fulofte time thou myht se\n  Of suche men that now aday\n  I speke it for no mannes blame,\n  Bot forto warne thee the same.\n  Mi Sone, as I mai hiere talke\n  In every place where I walke,\n  I not if it be so or non,\n  Bot it is manye daies gon\n  That I ferst herde telle this,\n  How Falssemblant hath ben and is\n  Most comunly fro yer to yere\n  With hem that duelle among ous here,                              2100\n  Of suche as we Lombardes calle.\n  For thei ben the slyeste of alle,\n  So as men sein in toune aboute,\n  To feigne and schewe thing withoute\n  Which is revers to that withinne:\n  Wherof that thei fulofte winne,\n  Whan thei be reson scholden lese;\n  Thei ben the laste and yit thei chese,\n  And we the ferste, and yit behinde\n  The profit of oure oghne lond:[712]\n  Thus gon thei fre withoute bond\n  To don her profit al at large,\n  And othre men bere al the charge.\n  Of Lombardz unto this covine,\n  Whiche alle londes conne engine,\n  Mai Falssemblant in special\n  Be likned, for thei overal,\n  Wher as they thenken forto duelle,\n  Ferst ben enformed forto lere\n  A craft which cleped is Fa crere:[713]\n  For if Fa crere come aboute,\n  Thanne afterward hem stant no doute\n  To voide with a soubtil hond\n  The beste goodes of the lond\n  And bringe chaf and take corn.\n  Where as Fa crere goth toforn,[714]\n  In all his weie he fynt no lette;\n  That Dore can non huissher schette                                2130\n  In which him list to take entre:\n  And thus the conseil most secre\n  Of every thing Fa crere knoweth,\n  Which into strange place he bloweth,\n  Where as he wot it mai most grieve.\n  And thus Fa crere makth believe,\n  So that fulofte he hath deceived,\n  Er that he mai ben aperceived.\n  Thus is this vice forto drede;[715]\n  Of suche ensamples as were ar,\n  Him oghte be the more war\n  Of alle tho that feigne chiere,\n  Wherof thou schalt a tale hiere.\n    Of Falssemblant which is believed\n  Ful many a worthi wiht is grieved,\n  And was long time er we wer bore.\n        [Sidenote: Hic ponit Confessor exemplum contra istos,\n        qui sub dissimilate beneuolencie speculo[716] alios in amore\n        defraudant. Et narrat qualiter Hercules, cum ipse quoddam\n        fluuium, cuius vada non nouit, cum Deianira transmeare\n        proposuit, superueniens Nessus Gigas ob amiciciam Herculis,\n        vt dixit, Deianiram in vlnas suas suscipiens trans ripam\n        salvo perduxit. Et statim cum ad litus peruenisset,\n        quamcito currere potuit, ipsam tanquam propriam in\n        preiudicium Herculis asportare fugiens conabatur: per quod\n        non solum ipsi seteciam Herculi mortis euentum fortuna\n        postmodum causauit.]\n  To thee, my Sone, I wol therfore\n  A tale telle of Falssemblant,\n  And many a fraude of fals conseil\n  Ther ben hangende upon his Seil:\n  And that aboghten gulteles\n  Bothe Deianire and Hercules,\n  The whiche in gret desese felle\n  Thurgh Falssemblant, as I schal telle.\n  Whan Hercules withinne a throwe\n  Al only hath his herte throwe\n  Upon this faire Deianire,\n  Upon a Rivere as he stod,\n  That passe he wolde over the flod\n  Withoute bot, and with him lede\n  His love, bot he was in drede\n  For tendresce of that swete wiht,\n  For he knew noght the forde ariht.\n  Ther was a Geant thanne nyh,\n  Which Nessus hihte, and whanne he sih\n  This Hercules and Deianyre,\n  Withinne his herte he gan conspire,[717]                          2170\n  As he which thurgh his tricherie\n  Hath Hercules in gret envie,\n  Which he bar in his herte loke,\n  And thanne he thoghte it schal be wroke.\n  Bot he ne dorste natheles\n  Ayein this worthi Hercules\n  Falle in debat as forto feihte;\n  Bot feigneth Semblant al be sleihte[718]\n  Of frendschipe and of alle goode,\n  And comth where as thei bothe stode,                              2180\n  And makth hem al the chiere he can,\n  And seith that as here oghne man\n  He is al redy forto do\n  What thing he mai; and it fell so\n  That thei upon his Semblant triste,\n  And axen him if that he wiste\n  What thing hem were best to done,\n  So that thei mihten sauf and sone\n  The water passe, he and sche.\n  Knew of here herte what it mente,[719]\n  As he that was of double entente,\n  He made hem riht a glad visage;\n  And whanne he herde of the passage\n  Of him and hire, he thoghte guile,\n  And feigneth Semblant for a while\n  To don hem plesance and servise,\n  Bot he thoghte al an other wise.[720]\n  This Nessus with hise wordes slyhe\n  Which semeth outward profitable\n  And was withinne deceivable.\n  He bad hem of the Stremes depe\n  That thei be war and take kepe,\n  So as thei knowe noght the pas;\n  Bot forto helpe in such a cas,\n  He seith himself that for here ese[721]\n  He wolde, if that it mihte hem plese,\n  The passage of the water take,\n  To bere unto that other stronde\n  And sauf to sette hire up alonde,\n  And Hercules may thanne also\n  The weie knowe how he schal go:[722]\n  And herto thei acorden alle.\n  Bot what as after schal befalle,\n  Wel payd was Hercules of this,\n  And this Geant also glad is,[723]\n  And tok this ladi up alofte\n  And in the flod began to wade,[725]\n  As he which no grucchinge made,\n  And bar hire over sauf and sound.\n  Bot whanne he stod on dreie ground\n  And Hercules was fer behinde,\n  He sette his trowthe al out of mynde,\n  Who so therof be lief or loth,\n  With Deianyre and forth he goth,[726]\n  As he that thoghte to dissevere\n  Whan Hercules therof tok hiede,\n  Als faste as evere he mihte him spiede\n  He hyeth after in a throwe;\n  And hapneth that he hadde a bowe,\n  The which in alle haste he bende,\n  As he that wolde an Arwe sende,\n  Which he tofore hadde envenimed.\n  He hath so wel his schote timed,\n  That he him thurgh the bodi smette,\n    Bot lest now such a felonie:\n  Whan Nessus wiste he scholde die,\n  He tok to Deianyre his scherte,\n  Which with the blod was of his herte\n  Thurghout desteigned overal,\n  And tolde how sche it kepe schal\n  Al prively to this entente,[727]\n  That if hire lord his herte wente[728]\n  To love in eny other place,\n  The scherte, he seith, hath such a grace,                         2250\n  That if sche mai so mochel make[729]\n  That he the scherte upon him take,\n  He schal alle othre lete in vein\n  And torne unto hire love ayein.\n  Who was tho glad bot Deianyre?\n  Hire thoghte hire herte was afyre\n  Til it was in hire cofre loke,\n  So that no word therof was spoke.\n    The daies gon, the yeres passe,\n  Of hem that ben to love untrewe:\n  This Hercules with herte newe\n  His love hath set on Eolen,\n  And therof spieken alle men.\n  This Eolen, this faire maide,\n  Was, as men thilke time saide,\n  The kinges dowhter of Eurice;\n  And sche made Hercules so nyce\n  Upon hir Love and so assote,\n  And sche in his was clothed ofte;[731]\n  And thus fieblesce is set alofte,[732]\n  And strengthe was put under fote,\n  Ther can noman therof do bote.\n  Whan Deianyre hath herd this speche,\n  Ther was no sorwe forto seche:\n  Of other helpe wot sche non,\n  Bot goth unto hire cofre anon;\n  With wepende yhe and woful herte\n  Sche tok out thilke unhappi scherte,                              2280\n  As sche that wende wel to do,\n  And broghte hire werk aboute so\n  That Hercules this scherte on dede,\n  To such entente as she was bede\n  Of Nessus, so as I seide er.\n  Bot therof was sche noght the ner,\n  As no fortune may be weyved;\n  With Falssemblant sche was deceived,\n  That whan sche wende best have wonne,\n  Sche lost al that sche hath begonne.                              2290\n  For thilke scherte unto the bon\n  His body sette afyre anon,\n  And cleveth so, it mai noght twinne,\n  For the venym that was therinne.\n  And he thanne as a wilde man\n  Unto the hihe wode he ran,\n  And as the Clerk Ovide telleth,\n  The grete tres to grounde he felleth\n  With strengthe al of his oghne myght,[733]\n  And lepte himself therinne at ones\n  And brende him bothe fleissh and bones.\n  Which thing cam al thurgh Falssemblant,\n  That false Nessus the Geant\n  Made unto him and to his wif;\n  Wherof that he hath lost his lif,\n  And sche sori for everemo.\n    Forthi, my Sone, er thee be wo,\n  I rede, be wel war therfore;\n  It oghte yive a gret conceipte\n  To warne alle othre of such deceipte.\n    Grant mercy, fader, I am war\n  So fer that I nomore dar\n  Of Falssemblant take aqueintance;\n  Bot rathere I wol do penance[734]\n  That I have feigned chiere er this.\n  Now axeth forth, what so ther is\n  Of that belongeth to my schrifte.\n  Which is conceived of Envie,\n  And cleped is Supplantarie,\n  Thurgh whos compassement and guile\n  Ful many a man hath lost his while\n  In love als wel as otherwise,\n  Hierafter as I schal devise.\n  v. _Inuidus alterius est Supplantator honoris,_[735]\n       _Et tua quo vertat culmina subtus arat._\n     _Est opus occultum, quasi que latet anguis in herba,_[736]\n       _Quod facit, et subita sorte nociuus adest._\n     _Sic subtilis amans alium supplantat amantem,_\n       _Et capit occulte, quod nequit ipse palam;_\n     _Sepeque supplantans in plantam plantat amoris,_\n       _Quod putat in propriis alter habere bonis._[737]\n    The vice of Supplantacioun\n        [Sidenote: Hic tractat Confessor de quinta specie Inuidie,\n        que Supplantacio dicitur, cuius cultor, priusquam\n        percipiatur, aliene dignitatis et officii multociens\n        intrusor existit.]\n  With many a fals collacioun,[738]\n  Which he conspireth al unknowe,\n  The worschipe of an other man.\n  So wel no lif awayte can\n  Ayein his sleyhte forto caste,\n  That he his pourpos ate laste\n  Ne hath, er that it be withset.\n  Bot most of alle his herte is set\n  In court upon these grete Offices[739]\n  Of dignitees and benefices:\n  Thus goth he with his sleyhte aboute\n  To hindre and schowve an other oute                               2340\n  And stonden with his slyh compas\n  In stede there an other was;\n  And so to sette himselven inne,\n  He reccheth noght, be so he winne,\n  Of that an other man schal lese,\n  And thus fulofte chalk for chese\n  He changeth with ful litel cost,\n  Wherof an other hath the lost\n  And he the profit schal receive.\n  And forto change upon the whel\n  His wo with othre mennes wel:\n  Of that an other man avaleth,\n  His oghne astat thus up he haleth,[740]\n  And takth the bridd to his beyete,\n  Wher othre men the buisshes bete.\n    Mi Sone, and in the same wise\n  Ther ben lovers of such emprise,\n  That schapen hem to be relieved\n  For it is other mannes riht,\n  Which he hath taken dai and niht\n  To kepe for his oghne Stor\n  Toward himself for everemor,\n  And is his propre be the lawe,\n  Which thing that axeth no felawe,\n  If love holde his covenant.\n  Bot thei that worchen be supplaunt,\n  Yit wolden thei a man supplaunte,[741]\n  Which he hath for himselve set:\n  And so fulofte is al unknet,\n  That som man weneth be riht fast.[742]\n  For Supplant with his slyhe cast\n  Fulofte happneth forto mowe\n  Thing which an other man hath sowe,\n  And makth comun of proprete\n  With sleihte and with soubtilite,\n  As men mai se fro yer to yere.\n  Of which an other maister is.\n        [Sidenote: Hic in amoris causa opponit Confessor Amanti\n    Forthi, my Sone, if thou er this\n  Hast ben of such professioun,\n  Discovere thi confessioun:\n  Hast thou supplanted eny man?\n    For oght that I you telle can,\n  Min holi fader, as of the dede[744]\n  I am withouten eny drede\n  Al gulteles; bot of my thoght\n  For were it wrong or were it riht,\n  Me lakketh nothing bote myht,[745]\n  That I ne wolde longe er this\n  Of other mannes love ywiss\n  Be weie of Supplantacioun\n  Have mad apropriacioun\n  And holde that I nevere boghte,\n  Thogh it an other man forthoghte.\n  And al this speke I bot of on,\n  Bot hire I mai noght overpasse,\n  That I ne mot alwey compasse,\n  Me roghte noght be what queintise,\n  So that I mihte in eny wise\n  Fro suche that mi ladi serve\n  Hire herte make forto swerve\n  Withouten eny part of love.\n  For be the goddes alle above[746]\n  I wolde it mihte so befalle,\n  Supplante, and welde hire at mi wille.\n  And that thing mai I noght fulfille,\n  Bot if I scholde strengthe make;\n  And that I dar noght undertake,[747]\n  Thogh I were as was Alisaundre,\n  For therof mihte arise sklaundre;\n  And certes that schal I do nevere,\n  For in good feith yit hadde I levere\n  In my simplesce forto die,\n  Of otherwise I wol noght seie\n  That if I founde a seker weie,\n  I wolde as for conclusioun\n  Worche after Supplantacioun,\n  So hihe a love forto winne.[748]\n  Now, fader, if that this be Sinne,\n  I am al redy to redresce[749]\n  The gilt of which I me confesse.\n    Mi goode Sone, as of Supplant\n  Thee thar noght drede tant ne quant,                              2430\n  As for nothing that I have herd,\n  Bot only that thou hast misferd\n  Thenkende, and that me liketh noght,\n  For godd beholt a mannes thoght.[750]\n  And if thou understode in soth\n  In loves cause what it doth,\n  A man to ben a Supplantour,\n  Thou woldest for thin oghne honour\n  Be double weie take kepe:\n  To be thiself so wel bethoght\n  That thou supplanted were noght,\n  And ek for worschipe of thi name\n  Towardes othre do the same,\n  And soffren every man have his.\n  Bot natheles it was and is,\n  That in a wayt at alle assaies[751]\n  Supplant of love in oure daies\n  The lief fulofte for the levere\n    Ensample I finde therupon,\n        [Sidenote: Qualiter Agamenon de amore Brexeide Achillem, et\n        Diomedes de amore Criseide Troilum supplantauit.]\n  At Troie how that Agamenon\n  Supplantede the worthi knyht\n  Achilles of that swete wiht,\n  Which named was Brexe\u00efda;\n  And also of Crise\u00efda,\n  Whom Troilus to love ches,\n  Supplanted hath Diomedes.\n                  [Sidenote: [GETA AND AMPHITRION.]]\n    Of Geta and Amphitrion,\n        [Sidenote: Qualiter Amphitrion[752] socium suum Getam, qui\n        Almeenam peramauit, seipsum loco alterius cautelosa\n        supplantacione substituit.]\n  Of frendschipe and of compaignie,\n  I rede how that Supplantarie\n  In love, as it betidde tho,\n  Beguiled hath on of hem tuo.\n  For this Geta that I of meene,\n  To whom the lusti faire Almeene\n  Assured was be weie of love,\n  Whan he best wende have ben above\n  And sikerest of that he hadde,\n  That whil he was out of the weie,\n  Amphitrion hire love aweie\n  Hath take, and in this forme he wroghte.[753]\n  Be nyhte unto the chambre he soghte,\n  Wher that sche lay, and with a wyle\n  He contrefeteth for the whyle\n  The vois of Gete in such a wise,[754]\n  That made hire of hire bedd arise,\n  Wenende that it were he,\n  Togedre abedde in armes faste,\n  This Geta cam thanne ate laste\n  Unto the Dore and seide, \u2018Undo.\u2019\n  And sche ansuerde and bad him go,\n  And seide how that abedde al warm\n  Hir lief lay naked in hir arm;\n  Sche wende that it were soth.\n  Lo, what Supplant of love doth:\n  This Geta forth bejaped wente,\n  Amphitrion him hath supplanted\n  With sleyhte of love and hire enchaunted:\n  And thus put every man out other,\n  The Schip of love hath lost his Rother,\n  So that he can no reson stiere.\n  And forto speke of this matiere\n  Touchende love and his Supplant,[755]\n  A tale which is acordant\n  Unto thin Ere I thenke enforme.\n                              [Sidenote: [TALE OF THE FALSE BACHELOR.]]\n    Of thilke Cite chief of alle\n  Which men the noble Rome calle,\n        [Sidenote: Hic in amoris causa contra fraudem detraccionis\n        ponit Confessor exemplum. Et narrat de quodam Romani\n        Imparatoris filio, qui probitates armorum super omnia\n        excercere affectans nesciente patre vltra mare in partes\n        Persie ad deseruiendum Soldano super guerras cum solo\n        milite tanquam socio suo ignotus se transtulit. Et cum\n        ipsius milicie fama super alios ibidem celsior accreuisset,\n        contigit ut in quodam bello contra Caliphum Egipti inito\n        Soldanusa sagitta mortaliter vulneratus, priusquam\n        moreretur, quendam anulum filie sue secretissimum isti\n        nobili Romano tradidit, dicens qualiter filia sua sub\n        paterne benediccionis vinculo adiurata est, quod quicumque\n        dictum anulum ei afferret, ipsam in coniugem pre omnibus\n        susciperet. Defuncto autem Soldano, versus Ciuitatem que\n        Kaire dicitur itinerantes, iste Romanus commilitoni suo\n        huius misterii secretum reuelauit; qui noctanter a bursa\n        domini sui anulum furto surripiens, hec que audiuit usui\n        proprio falsissima Supplantacione applicauit. Et sic seruus\n        pro domino desponsata sibi Soldani filia coronatus Persie\n        regnauit.]\n  Er it was set to Cristes feith,\n  Ther was, as the Cronique seith,\n  An Emperour, the which it ladde\n  In pes, that he no werres hadde:\n  Ther was nothing desobeissant\n  Which was to Rome appourtenant,\n  Bot al was torned into reste.\n  To some it thoghte nothing so,\n  And that was only unto tho\n  Whos herte stod upon knyhthode:\n  Bot most of alle of his manhode\n  The worthi Sone of themperour,\n  Which wolde ben a werreiour,\n  As he that was chivalerous\n  Of worldes fame and desirous,\n  Began his fadre to beseche[757]\n  In strange Marches forto ride.\n  His fader seide he scholde abide,\n  And wolde granten him no leve:[759]\n  Bot he, which wolde noght beleve,\n  A kniht of his to whom he triste,\n  So that his fader nothing wiste,\n  He tok and tolde him his corage,\n  That he pourposeth a viage.\n  If that fortune with him stonde,\n  The grete See to passe unknowe,\n  And there abyde for a throwe\n  Upon the werres to travaile.\n  And to this point withoute faile\n  This kniht, whan he hath herd his lord,\n  Is swore, and stant of his acord,\n  As thei that bothe yonge were;[761]\n  So that in prive conseil there\n  Thei ben assented forto wende.\n  Tresor ynowh with hem thei token,\n  And whan the time is best thei loken,\n  That sodeinliche in a Galeie\n  Fro Romelond thei wente here weie\n  And londe upon that other side.\n  The world fell so that ilke tide,\n  Which evere hise happes hath diverse,\n  The grete Soldan thanne of Perse\n  Ayein the Caliphe of Egipte\n  Hath in a Marche costeiant.\n  And he, which was a poursuiant\n  Worschipe of armes to atteigne,\n  This Romein, let anon ordeigne,\n  That he was redi everydel:\n  And whan he was arraied wel\n  Of every thing which him belongeth,\n  Straght unto Kaire his weie he fongeth,\n  Wher he the Soldan thanne fond,[762]\n  He mihte him for the werre serve,\n  As he which wolde his thonk deserve.[763]\n    The Soldan was riht glad with al,\n  And wel the more in special\n  Whan that he wiste he was Romein;\n  Bot what was elles in certein,\n  That mihte he wite be no weie.\n  And thus the kniht of whom I seie\n  Toward the Soldan is beleft,\n  Wher that the dedli werres were,\n  He wroghte such knihthode there,\n  That every man spak of him good.[764]\n  And thilke time so it stod,\n  This mihti Soldan be his wif\n  A Dowhter hath, that in this lif[765]\n  Men seiden ther was non so fair.\n  Sche scholde ben hir fader hair,\n  And was of yeres ripe ynowh:\n  To bowe unto that ilke lawe[766]\n  Fro which no lif mai be withdrawe,\n  And that is love, whos nature\n  Set lif and deth in aventure\n  Of hem that knyhthode undertake.\n    This lusti peine hath overtake[767]\n  The herte of this Romein so sore,\n  That to knihthode more and more\n  Prouesce avanceth his corage.\n  Fro whom that alle bestes fle,\n  Such was the knyht in his degre:[768]\n  Wher he was armed in the feld,\n  Ther dorste non abide his scheld;\n  Gret pris upon the werre he hadde.\n  Bot sche which al the chance ladde,\n  Fortune, schop the Marches so,\n  That be thassent of bothe tuo,\n  The Soldan and the Caliphe eke,\n  Which was in such a wise set\n  That lengere scholde it noght be let.\n  Thei made hem stronge on every side,\n  And whan it drowh toward the tide\n  That the bataille scholde be,\n  The Soldan in gret privete\n  A goldring of his dowhter tok,\n  And made hire swere upon a bok\n  And ek upon the goddes alle,\n  In the bataille that he deie,\n  That sche schal thilke man obeie\n  And take him to hire housebonde,\n  Which thilke same Ring to honde\n  Hire scholde bringe after his deth.\n  This hath sche swore, and forth he geth\n  With al the pouer of his lond\n  Unto the Marche, where he fond\n  His enemy full embatailled.\n  Thei that ben hardy sone assemblen,\n  Wherof the dredfull hertes tremblen:\n  That on sleth, and that other sterveth,\n  Bot above alle his pris deserveth\n  This knihtly Romein; where he rod,\n  His dedly swerd noman abod,\n  Ayein the which was no defence;\n  Egipte fledde in his presence,\n  And thei of Perse upon the chace\n  Befell, an Arwe out of a bowe\n  Al sodeinly that ilke throwe[769]\n  The Soldan smot, and ther he lay:\n  The chace is left for thilke day,\n  And he was bore into a tente.\n    The Soldan sih how that it wente,\n  And that he seholde algate die;\n  And to this knyht of Romanie,\n  As unto him whom he most triste,\n  He tok, and tolde him al the cas,\n  Upon hire oth what tokne it was\n  Of that sche scholde ben his wif.\n  Whan this was seid, the hertes lif\n  Of this Soldan departeth sone;\n  And therupon, as was to done,\n  The dede body wel and faire\n  Thei carie til thei come at Kaire,\n  Wher he was worthily begrave.[770]\n  The Regne which was desolat,\n  To bringe it into good astat\n  A parlement thei sette anon.\n  Now herkne what fell therupon:[771]\n  This yonge lord, this worthi kniht\n  Of Rome, upon the same niht\n  That thei amorwe trete scholde,\n  Unto his Bacheler he tolde\n  His conseil, and the Ring with al\n  He scheweth, thurgh which that he schal,                          2660\n  He seith, the kinges Dowhter wedde,[772]\n  For so the Ring was leid to wedde,\n  He tolde, into hir fader hond,\n  That with what man that sche it fond\n  She scholde him take to hire lord.\n  And this, he seith, stant of record,\n  Bot noman wot who hath this Ring.\n    This Bacheler upon this thing\n  His Ere and his entente leide,\n  And feigneth with a fals visage\n  That he was glad, bot his corage\n  Was al set in an other wise.\n  These olde Philosophres wise\n  Thei writen upon thilke while,\n  That he mai best a man beguile\n  In whom the man hath most credence;\n  And this befell in evidence[773]\n  Toward this yonge lord of Rome.\n  Whan that his lord be nihte slepte,\n  This Ring, the which his maister kepte,\n  Out of his Pours awey he dede,\n  And putte an other in the stede.\n    Amorwe, whan the Court is set,\n  The yonge ladi was forth fet,\n  To whom the lordes don homage,\n  And after that of Mariage\n  Thei trete and axen of hir wille.\n  Bot sche, which thoghte to fulfille                               2690\n  Hire fader heste in this matiere,\n  Seide openly, that men mai hiere,\n  The charge which hire fader bad.\n    Tho was this Lord of Rome glad\n  And drowh toward his Pours anon,\n  Bot al for noght, it was agon:\n  His Bacheler it hath forthdrawe,\n  And axeth ther upon the lawe[775]\n  That sche him holde covenant.\n  That it ne mihte be forsake,\n  And natheles his lord hath take\n  Querelle ayein his oghne man;\n  Bot for nothing that evere he can\n  He mihte as thanne noght ben herd,\n  So that his cleym is unansuerd,\n  And he hath of his pourpos failed.\n    This Bacheler was tho consailed[776]\n  And wedded, and of thilke Empire\n  And al the lond him hath received;\n  Wherof his lord, which was deceived,\n  A seknesse er the thridde morwe\n  Conceived hath of dedly sorwe:\n  And as he lay upon his deth,\n  Therwhile him lasteth speche and breth,\n  He sende for the worthieste\n  Of al the lond and ek the beste,\n  And tolde hem al the sothe tho,\n  Of themperour of grete Rome,\n  And how that thei togedre come,\n  This kniht and he; riht as it was,\n  He tolde hem al the pleine cas,\n  And for that he his conseil tolde,\n  That other hath al that he wolde,\n  And he hath failed of his mede:\n  As for the good he takth non hiede,\n  He seith, bot only of the love,\n  And therupon be lettre write\n  He doth his fader forto wite\n  Of al this matiere as it stod;[777]\n  And thanne with an hertly mod\n  Unto the lordes he besoghte\n  To telle his ladi how he boghte\n  Hire love, of which an other gladeth;\n  And with that word his hewe fadeth,\n  And seide, \u2018A dieu, my ladi swete.\u2019\n  And he lay ded as eny ston;[778]\n  Wherof was sory manyon,\n  Bot non of alle so as sche.\n    This false knyht in his degree\n  Arested was and put in hold:\n  For openly whan it was told\n  Of the tresoun which is befalle,\n  Thurghout the lond thei seiden alle,\n  If it be soth that men suppose,\n  His oghne untrowthe him schal depose.                             2750\n  And forto seche an evidence,\n  With honour and gret reverence,[779]\n  Wherof they mihten knowe an ende,\n  To themperour anon thei sende\n  The lettre which his Sone wrot.\n  And whan that he the sothe wot,\n  To telle his sorwe is endeles,\n  Bot yit in haste natheles\n  Upon the tale which he herde\n  With many a worthi Romein eke,\n  His liege tretour forto seke;\n  And whan thei thider come were,\n  This kniht him hath confessed there\n  How falsly that he hath him bore,\n  Wherof his worthi lord was lore.\n  Tho seiden some he scholde deie,\n  Bot yit thei founden such a weie\n  That he schal noght be ded in Perse;\n  Be cause that he was coroned,\n  And that the lond was abandoned\n  To him, althogh it were unriht,\n  Ther is no peine for him diht;\n  Bot to this point and to this ende[780]\n  Thei granten wel that he schal wende\n  With the Romeins to Rome ayein.\n  And thus acorded ful and plein,\n  The qwike body with the dede\n  Wher that Supplant hath his juise.\n    Wherof that thou thee miht avise\n  Upon this enformacioun\n  Touchende of Supplantacioun,\n  That thou, my Sone, do noght so:\n  And forto take hiede also\n  What Supplant doth in other halve,\n  Ther is noman can finde a salve\n  Pleinly to helen such a Sor;\n  Whan Pride is with Envie joint,\n  He soffreth noman in good point,\n  Wher that he mai his honour lette.\n  And therupon if I schal sette\n  Ensample, in holy cherche I finde\n  How that Supplant is noght behinde;\n  God wot if that it now be so:\n  For in Cronique of time ago\n  I finde a tale concordable\n  In the manere as I schal telle,\n  So as whilom the thinges felle.\n    At Rome, as it hath ofte falle,\n  The vicair general of alle\n        [Sidenote: Hic ponit Confessor exemplum contra istos in\n        causa[781] dignitatis adquirende supplantatores. Et narrat\n        qualiter Papa Bonefacius predecessorem suum Celestinum\n        a papatu coniectata[782] circumuencione fraudulenter\n        supplantauit. Set qui potentes a sede deponit, huiusmodi\n        supplantacionis fraudem non sustinens, ipsum sic in sublime\n        exaltatum postea in profundi carceris miseriam proici, fame\n        que[783] siti cruciari, necnon et ab huius vite gaudiis\n        dolorosa morte explantari finali conclusione permisit.]\n  Of hem that lieven Cristes feith\n  His laste day, which non withseith,\n  Hath schet as to the worldes \u00ffe,\n  Whos name if I schal specefie,\n  He hihte Pope Nicolas.\n  The Cardinals, that wolden save\n  The forme of lawe, in the conclave\n  Gon forto chese a newe Pope,\n  And after that thei cowthe agrope[784]\n  Hath ech of hem seid his entente:\n  Til ate laste thei assente\n  Upon an holy clerk reclus,\n  Which full was of gostli vertus;\n  His pacience and his simplesse\n  Thus was he Pope canonized,[785]\n  With gret honour and intronized,[786]\n  And upon chance as it is falle,\n  His name Celestin men calle;\n  Which notefied was be bulle[787]\n  To holi cherche and to the fulle\n  In alle londes magnified.\n  Bot every worschipe is envied,\n  And that was thilke time sene:\n  Was chose, and othre set beside,\n  A Cardinal was thilke tide\n  Which the papat longe hath desired\n  And therupon gretli conspired;\n  Bot whan he sih fortune is failed,\n  For which long time he hath travailed,\n  That ilke fyr which Ethna brenneth\n  Thurghout his wofull herte renneth,\n  Which is resembled to Envie,\n  Engendred is; and natheles\n  He feigneth love, he feigneth pes,\n  Outward he doth the reverence,\n  Bot al withinne his conscience\n  Thurgh fals ymaginacioun\n  He thoghte Supplantacioun.\n  And therupon a wonder wyle\n  He wroghte: for at thilke whyle\n  It fell so that of his lignage\n  Whom he hath in his chambre affaited.\n  This Cardinal his time hath waited,[788]\n  And with his wordes slyhe and queinte,\n  The whiche he cowthe wysly peinte,\n  He schop this clerk of which I telle\n  Toward the Pope forto duelle,\n  So that withinne his chambre anyht\n  He lai, and was a prive wyht\n  Toward the Pope on nyhtes tide.\n  This Cardinal, which thoghte guile,\n  Upon a day whan he hath while\n  This yonge clerc unto him tok,\n  And made him swere upon a bok,\n  And told him what his wille was.[789]\n  And forth withal a Trompe of bras\n  He hath him take, and bad him this:\n  \u2018Thou schalt,\u2019 he seide, \u2018whan time is\n  Awaite, and take riht good kepe,\n  And that non other man be nyh;\n  And thanne that thou be so slyh\n  Thurghout the Trompe into his Ere,\n  Fro hevene as thogh a vois it were,\n  To soune of such prolacioun[791]\n  That he his meditacioun\n  Therof mai take and understonde,\n  As thogh it were of goddes sonde.\n  And in this wise thou schalt seie,\n  Of Pope, in which he stant honoured,[792]\n  So schal his Soule be socoured\n  Of thilke worschipe ate laste\n  In hevene which schal evere laste.\u2019\n    This clerc, whan he hath herd the forme\n  How he the Pope scholde enforme,\n  Tok of the Cardinal his leve,\n  And goth him hom, til it was Eve,\n  And prively the trompe he hedde,\n  And at the Midnyht, whan he knewh\n  The Pope slepte, thanne he blewh\n  Withinne his trompe thurgh the wal,[793]\n  And tolde in what manere he schal\n  His Papacie leve, and take\n  His ferste astat: and thus awake[794]\n  This holi Pope he made thries,\n  Wherof diverse fantasies\n  Upon his grete holinesse\n  Withinne his herte he gan impresse.                               2900\n  The Pope ful of innocence\n  Conceiveth in his conscience\n  That it is goddes wille he cesse;\n  Bot in what wise he may relesse\n  His hihe astat, that wot he noght.\n  And thus withinne himself bethoght,\n  He bar it stille in his memoire,\n  Til he cam to the Consistoire;\n  And there in presence of hem alle\n  That eny Pope cesse wolde,\n  How that the lawe it soffre scholde.\n  Thei seten alle stille and herde,\n  Was non which to the point ansuerde,\n  For to what pourpos that it mente\n  Ther was noman knew his entente,\n  Bot only he which schop the guile.\n    This Cardinal the same while\n  Al openly with wordes pleine\n  That ther be such a lawe wroght,\n  Than mihte he cesse, and elles noght.\n  And as he seide, don it was;\n  The Pope anon upon the cas\n  Of his Papal Autorite\n  Hath mad and yove the decre:\n  And whan that lawe was confermed\n  In due forme and al affermed,\n  This innocent, which was deceived,\n  Renounced and resigned eke.\n  That other was nothing to seke,\n  Bot undernethe such a jape\n  He hath so for himselve schape,\n  That how as evere it him beseme,\n  The Mitre with the Diademe\n  He hath thurgh Supplantacion:\n  And in his confirmacion\n  Upon the fortune of his grace\n    Under the viser of Envie,\n  Lo, thus was hid the tricherie,\n  Which hath beguiled manyon.\n  Bot such conseil ther mai be non,\n  With treson whan it is conspired,\n  That it nys lich the Sparke fyred\n  Up in the Rof, which for a throwe\n  Lith hidd, til whan the wyndes blowe\n  It blaseth out on every side.\n  The tricherie of his Supplant,\n  Hath openly mad his avant\n  How he the Papacie hath wonne.\n  Bot thing which is with wrong begonne\n  Mai nevere stonde wel at ende;\n  Wher Pride schal the bowe bende,\n  He schet fulofte out of the weie:\n  And thus the Pope of whom I seie,\n  Whan that he stod on hih the whiel,[795]\n  Envie, which is loveles,\n  And Pride, which is laweles,\n  With such tempeste made him erre,\n  That charite goth out of herre:[796]\n  So that upon misgovernance\n  Ayein Lowyz the king of France\n  He tok querelle of his oultrage,\n  And seide he scholde don hommage\n  Unto the cherche bodily.\n  He scholde do so gret servise\n  After the world in such a wise,\n  Withstod the wrong of that demande;\n  For noght the Pope mai comande\n  The king wol noght the Pope obeie.\n  This Pope tho be alle weie\n  That he mai worche of violence\n  Hath sent the bulle of his sentence\n  With cursinge and with enterdit.\n  To kepe his regne fro servage,\n  Conseiled was of his Barnage\n  That miht with miht schal be withstonde.\n  Thus was the cause take on honde,\n  And seiden that the Papacie\n  Thei wolde honoure and magnefie\n  In al that evere is spirital;\n  Bot thilke Pride temporal\n  Of Boneface in his persone,\n  Thei wolde stonden in debat:\n  And thus the man and noght the stat\n  The Frensche schopen be her miht[797]\n  To grieve. And fell ther was a kniht,\n  Sire Guilliam de Langharet,\n  Which was upon this cause set;\n  And therupon he tok a route\n  Of men of Armes and rod oute,\n  So longe and in a wayt he lay,[798]\n  The Pope was at Avinoun,\n  And scholde ryde out of the toun\n  Unto Pontsorge, the which is[799]\n  A Castell in Provence of his.\n  Upon the weie and as he rod,\n  This kniht, which hoved and abod\n  Embuisshed upon horse bak,\n  Al sodeinliche upon him brak\n  And hath him be the bridel sesed,\n  And seide: \u2018O thou, which hast desesed                            3010\n  The Court of France be thi wrong,\n  Now schalt thou singe an other song:[800]\n  Thin enterdit and thi sentence\n  Ayein thin oghne conscience\n  Hierafter thou schalt fiele and grope.\n  We pleigne noght ayein the Pope,\n  For thilke name is honourable,\n  Bot thou, which hast be deceivable\n  And tricherous in al thi werk,\n  Misledere of the Papacie,[801]\n  Thi false bodi schal abye\n  And soffre that it hath deserved.\u2019\n    Lo, thus the Supplantour was served;\n  For thei him ladden into France\n  And setten him to his penance\n  Withinne a tour in harde bondes,\n  Wher he for hunger bothe hise hondes\n  Eet of and deide, god wot how:\n  Registred, as a man mai hiere,\n  Which spekth and seith in this manere:\n        [Sidenote: Cronica Bonefacii. Intrasti ut vulpis, regnasti\n        ut leo, et mortuus es ut canis.]\n    Thin entre lich the fox was slyh,\n  Thi regne also with pride on hih\n  Was lich the Leon in his rage;\n  Bot ate laste of thi passage\n  Thi deth was to the houndes like.\n    Such is the lettre of his Cronique\n  Proclamed in the Court of Rome,\n  And yit, als ferforth as I dar,\n  I rede alle othre men be war,\n  And that thei loke wel algate\n  That non his oghne astat translate\n  Of holi cherche in no degree\n  Be fraude ne soubtilite:\n  For thilke honour which Aaron tok\n  Schal non receive, as seith the bok,\n  Bot he be cleped as he was.\n  Of that I hiere now aday,\n  I not: bot he which can and may,\n  Be reson bothe and be nature\n  The help of every mannes cure,\n  He kepe Simon fro the folde.[802]\n                         [Sidenote: Nota de prophecia Ioachim Abbatis.]\n  For Joachim thilke Abbot tolde\n  How suche daies scholden falle,\n        [Sidenote: Quanti Mercenarii erunt in ouile dei, tuas aures\n        meis narracionibus fedare nolo.[803]]\n  That comunliche in places alle\n  The Chapmen of such mercerie\n  With fraude and with Supplantarie                                 3060\n  So manye scholden beie and selle,\n  That he ne may for schame telle\n  So foul a Senne in mannes Ere.\n  Bot god forbiede that it were\n  In oure daies that he seith:\n  For if the Clerc beware his feith\n  In chapmanhod at such a feire,\n  The remenant mot nede empeire\n  Of al that to the world belongeth;\n  For whan that holi cherche wrongeth,                              3070\n  I not what other thing schal rihte.\n  And natheles at mannes sihte\n  Envie forto be preferred\n  Hath conscience so differred,\n  That noman loketh to the vice\n  Which is the Moder of malice,\n  And that is thilke false Envie,\n  Which causeth many a tricherie;\n  For wher he may an other se\n  It schal noght stonden in his miht\n  Bot if he hindre such a wiht:\n  And that is welnyh overal,\n  This vice is now so general.\n    Envie thilke unhapp indrowh,[804]\n        [Sidenote: Qualiter Ioab princeps milicie Dauid\n        inuidie causa Abner subdole interfecit. Et qualiter\n        eciam Achitofell ob hoc quod Cusy in consilio Absolon\n        preferebatur, accensus inuidia laqueo se suspendit.]\n  Whan Joab be deceipte slowh\n  Abner, for drede he scholde be\n  With king David such as was he.\n  And thurgh Envie also it fell\n  For his conseil was noght achieved,\n  Bot that he sih Cusy believed\n  With Absolon and him forsake,\n  He heng himself upon a stake.\n    Senec witnesseth openly\n  How that Envie proprely\n  Is of the Court the comun wenche,\n  And halt taverne forto schenche\n  That drink which makth the herte brenne,\n  Be every weie to compasse\n  How that he mihte alle othre passe,\n  As he which thurgh unkindeschipe\n  Envieth every felaschipe;\n  So that thou miht wel knowe and se,\n  Ther is no vice such as he,\n  Ferst toward godd abhominable,\n  And to mankinde unprofitable:\n  And that be wordes bot a fewe\n  vi. _Inuidie stimulus sine causa ledit abortus,_\n        _Nam sine temptante crimine crimen habet._\n      _Non est huius opus temptare Cupidinis archum,_\n        _Dumque faces Veneris ethnica flamma vorat._\n      _Absque rubore gene, pallor quas fuscus obumbrat,_\n        _Frigida nature cetera membra docent._\n    Envie if that I schal descrive,\n  He is noght schaply forto wyve[805]\n        [Sidenote: Hic describit Confessor naturam Inuidie tam\n        in amore quam aliter secundum proprietatem vicii sub\n        compendio.]\n  In Erthe among the wommen hiere;\n  For ther is in him no matiere\n  Wherof he mihte do plesance.\n  Ferst for his hevy continance\n  Of that he semeth evere unglad,\n  He is noght able to ben had;\n  And ek he brenneth so withinne,[806]\n  Wherof he scholde his love plese:\n  For thilke blod which scholde have ese\n  To regne among the moiste veines,\n  Is drye of thilke unkendeli peines\n  Thurgh whiche Envie is fyred ay.\n  And thus be reson prove I may\n  That toward love Envie is noght;\n  And otherwise if it be soght,\n  Upon what side as evere it falle,\n  Which of himself hath most malice.\n  For understond that every vice\n  Som cause hath, wherof it groweth,\n  Bot of Envie noman knoweth\n  Fro whenne he cam bot out of helle.\n  For thus the wise clerkes telle,\n  That no spirit bot of malice\n  Be weie of kinde upon a vice\n  Is tempted, and be such a weie\n  And of malice hath his steringe,\n  Wherof he makth his bakbitinge.\n  And is himself therof desesed.\n  So mai ther be no kinde plesed;\n  For ay the mor that he envieth,\n  The more ayein himself he plieth.\n  Thus stant Envie in good espeir\n  To ben himself the develes heir,\n  As he which is his nexte liche\n  For there mai he nevere wone.\n    Forthi, my goode diere Sone,\n  If thou wolt finde a siker weie\n  To love, put Envie aweie.\n    Min holy fader, reson wolde\n  That I this vice eschuie scholde:\n  Bot yit to strengthe mi corage,\n  If that ye wolde in avantage\n  Therof sette a recoverir,\n  That I this vice mihte flee.\n    Nou understond, my Sone, and se,\n  Ther is phisique for the seke,\n  And vertus for the vices eke.\n  Who that the vices wolde eschuie,\n  He mot be resoun thanne suie\n  The vertus; for be thilke weie\n  He mai the vices don aweie,\n  For thei togedre mai noght duelle:\n  Of fyr abateth the malice,\n  Riht so vertu fordoth the vice.\n  Ayein Envie is Charite,\n  Which is the Moder of Pite,\n  That makth a mannes herte tendre,\n  That it mai no malice engendre\n  In him that is enclin therto.[809]\n  For his corage is tempred so,\n  That thogh he mihte himself relieve,\n  Bot rather forto do plesance\n  He berth himselven the grevance,\n  So fain he wolde an other ese.\n  Wherof, mi Sone, for thin ese\n  Now herkne a tale which I rede,\n  And understand it wel, I rede.\n                       [Sidenote: [TALE OF CONSTANTINE AND SILVESTER.]]\n    Among the bokes of latin\n  I finde write of Constantin\n        [Sidenote: Hic ponit Confessor exemplum de virtute\n        caritatis contra Inuidiam. Et narrat de Constantino Helene\n        filio, qui cum Imperii Romani dignitatem optinuerat, a\n        morbo lepre infectus, medici pro sanitate recuperanda ipsum\n        in sanguine puerorum masculorum balneare proposuerunt. Set\n        cum innumera multitudo matrum cum filiis huiusmodi medicine\n        causa in circuitu palacii affuisset, Imparatorque eorum\n        gemitus et clamores percepisset, caritate motus ingemiscens\n        sic ait: \u2018O vere ipse est[810] dominus, qui se facit seruum\n        pietatis.\u2019 Et hiis dictis statum suum cunctipotentis\n        medele[811] committens, sui ipsius morbum pocius quam\n        infancium mortem benignus[812] elegit. Vnde ipse, qui antea\n        Paganus et leprosus extiterat, ex vnda baptismatis[813]\n        renatus vtriusque materie, tam corporis quam anime, diuino\n        miraculo consecutus est salutem.]\n  The worthi Emperour of Rome,\n  Whan he was in his lusti age,\n  The lepre cawhte in his visage\n  And so forth overal aboute,\n  That he ne mihte ryden oute:\n  So lefte he bothe Schield and spere,\n  As he that mihte him noght bestere,\n  And hield him in his chambre clos.\n  Thurgh al the world the fame aros,\n  The grete clerkes ben asent[814]\n  To trete upon this lordes hele.\n  So longe thei togedre dele,\n  That thei upon this medicine\n  Apointen hem, and determine\n  That in the maner as it stod\n  Thei wolde him bathe in childes blod\n  Withinne sevene wynter age:\n  For, as thei sein, that scholde assuage\n  The lepre and al the violence,\n  Which that thei knewe of Accidence                                3210\n  And noght be weie of kinde is falle.\n  And therto thei acorden alle\n  As for final conclusioun,\n  And tolden here opinioun\n  To themperour: and he anon\n  His conseil tok, and therupon\n  With lettres and with seales oute\n  Thei sende in every lond aboute\n  The yonge children forto seche,\n  Whos blod, thei seiden, schal be leche[815]                       3220\n  For themperoures maladie.\n  Ther was ynowh to wepe and crie\n  Among the Modres, whan thei herde\n  Hou wofully this cause ferde,\n  Bot natheles thei moten bowe;\n  And thus wommen ther come ynowhe\n  With children soukende on the Tete.\n  Tho was ther manye teres lete,\n  Bot were hem lieve or were hem lothe,\n  Into the Paleis forth be broght[816]\n  With many a sory hertes thoght\n  Of hem whiche of here bodi bore\n  The children hadde, and so forlore\n  Withinne a while scholden se.\n  The Modres wepe in here degre,\n  And manye of hem aswoune falle,[817]\n  The yonge babes criden alle:\n  This noyse aros, the lord it herde,\n  He sih, and as who seith abreide\n  Out of his slep, and thus he seide:\n    \u2018O thou divine pourveance,\n  Which every man in the balance\n  Of kinde hast formed to be liche,\n  The povere is bore as is the riche\n  And deieth in the same wise,\n  Upon the fol, upon the wise\n  Siknesse and hele entrecomune;\n  Which kinde hath in hire lawe set;\n  Hire strengthe and beaute ben beset\n  To every man aliche fre,\n  That sche preferreth no degre\n  As in the disposicioun\n  Of bodili complexioun:\n  And ek of Soule resonable\n  The povere child is bore als able\n  To vertu as the kinges Sone;\n  After the lust of his assay\n  The vice or vertu chese may.\n  Thus stonden alle men franchised,\n  Bot in astat thei ben divised;\n  To some worschipe and richesse,\n  To some poverte and distresse,\n  On lordeth and an other serveth;\n  Bot yit as every man deserveth\n  The world yifth noght his yiftes hiere.\n  To ben of good condicioun,\n  Which hath in his subjeccioun\n  The men that ben of his semblance.\u2019\n  And ek he tok a remembrance\n  How he that made lawe of kinde\n  Wolde every man to lawe binde,\n  And bad a man, such as he wolde\n  Toward himself, riht such he scholde\n  Toward an other don also.\n  Sette in balance his oghne astat\n  And with himself stod in debat,\n  And thoghte hou that it was noght good[819]\n  To se so mochel mannes blod\n  Be spilt for cause of him alone.[820]\n  He sih also the grete mone,\n  Of that the Modres were unglade,\n  And of the wo the children made,\n  Wherof that al his herte tendreth,\n  And such pite withinne engendreth,[821]                           3290\n  That him was levere forto chese\n  His oghne bodi forto lese,\n  Than se so gret a moerdre wroght\n  Upon the blod which gulteth noght.\n  Thus for the pite which he tok\n  Alle othre leches he forsok,\n  And put him out of aventure\n  Al only into goddes cure;\n  And seith, \u2018Who that woll maister be,\n  So ferforth he was overcome\n  With charite, that he hath nome\n  His conseil and hise officers,\n  And bad unto hise tresorers\n  That thei his tresour al aboute\n  Departe among that povere route[822]\n  Of wommen and of children bothe,\n  Wherof thei mihte hem fede and clothe\n  And saufli tornen hom ayein\n  Thurgh charite thus he despendeth\n  His good, wherof that he amendeth\n  The povere poeple, and contrevaileth\n  The harm, that he hem so travaileth:[823]\n  And thus the woful nyhtes sorwe\n  To joie is torned on the morwe;\n  Al was thonkinge, al was blessinge,\n  Which erst was wepinge and cursinge;\n  Thes wommen gon hom glade ynowh,\n  And preiden for this lordes hele,\n  Which hath relessed the querele,\n  And hath his oghne will forsake\n  In charite for goddes sake.\n    Bot now hierafter thou schalt hiere\n  What god hath wroght in this matiere,\n  As he which doth al equite.\n  To him that wroghte charite\n  He was ayeinward charitous,\n  For it was nevere knowe yit\n  That charite goth unaquit.\n  The nyht, whan he was leid to slepe,\n  The hihe god, which wolde him kepe,\n  Seint Peter and seint Poul him sende,\n  Be whom he wolde his lepre amende.\n  Thei tuo to him slepende appiere\n  Fro god, and seide in this manere:\n  \u2018O Constantin, for thou hast served\n  Forthi thou schalt such pite have\n  That god thurgh pite woll thee save.\n  So schalt thou double hele finde,\n  Ferst for thi bodiliche kinde,\n  And for thi wofull Soule also,\n  Thou schalt ben hol of bothe tuo.\n  And for thou schalt thee noght despeire,\n  Thi lepre schal nomore empeire\n  Til thou wolt sende therupon\n  Wher that Silvestre and his clergie\n  Togedre duelle in compaignie\n  For drede of thee, which many day\n  Hast ben a fo to Cristes lay,\n  And hast destruid to mochel schame\n  The prechours of his holy name.\n  Bot now thou hast somdiel appesed\n  Thi god, and with good dede plesed,\n  That thou thi pite hast bewared\n  Upon the blod which thou hast spared.                             3360\n  Forthi to thi salvacion\n  Thou schalt have enformacioun,\n  Such as Silvestre schal the teche:\n  The nedeth of non other leche.\u2019\n    This Emperour, which al this herde,\n  \u2018Grant merci lordes,\u2019 he ansuerde,\n  \u2018I wol do so as ye me seie.\n  Bot of o thing I wolde preie:\n  What schal I telle unto Silvestre\n  And thei him tolden what thei hihte,\n  And forth withal out of his sihte\n  Thei passen up into the hevene.\n  And he awok out of his swevene,\n  And clepeth, and men come anon:\n  He tolde his drem, and therupon\n  In such a wise as he hem telleth\n  The Mont wher that Silvestre duelleth\n  Thei have in alle haste soght,\n  And founde he was and with hem broght                             3380\n  To themperour, which to him tolde\n  His swevene and elles what he wolde.\n  And whan Silvestre hath herd the king,\n  He was riht joiful of this thing,\n  And him began with al his wit\n  To techen upon holi writ\n  Ferst how mankinde was forlore,\n  And how the hihe god therfore\n  His Sone sende from above,\n  And after of his oghne chois\n  He tok his deth upon the crois;\n  And how in grave he was beloke,\n  And how that he hath helle broke,\n  And tok hem out that were him lieve;[824]\n  And forto make ous full believe\n  That he was verrai goddes Sone,\n  Ayein the kinde of mannes wone\n  Fro dethe he ros the thridde day,\n  He styh up to his fader evene\n  With fleissh and blod into the hevene;[825]\n  And riht so in the same forme\n  In fleissh and blod he schal reforme,\n  Whan time comth, the qwike and dede\n  At thilke woful dai of drede,[826]\n  Where every man schal take his dom,\n  Als wel the Maister as the grom.\n  The mihti kinges retenue\n  With worldes strengthe to defende;\n  For every man mot thanne entende\n  To stonde upon his oghne dedes\n  And leve alle othre mennes nedes.\n  That dai mai no consail availe,\n  The pledour and the plee schal faile,\n  The sentence of that ilke day\n  Mai non appell sette in delay;\n  Ther mai no gold the Jugge plie,\n  And setten every man upriht,\n  Als wel the plowman as the kniht:\n  The lewed man, the grete clerk\n  Schal stonde upon his oghne werk,\n  And such as he is founde tho,\n  Such schal he be for everemo.\n  Ther mai no peine be relessed,\n  Ther mai no joie ben encressed,\n  Bot endeles, as thei have do,\n  And thus Silvestre with his sawe[828]\n  The ground of al the newe lawe\n  With gret devocion he precheth,\n  Fro point to point and pleinly techeth\n  Unto this hethen Emperour;\n  And seith, the hihe creatour\n  Hath underfonge his charite,\n  Of that he wroghte such pite,\n  Whan he the children hadde on honde.\n  Thus whan this lord hath understonde                              3440\n  Of al this thing how that it ferde,\n  Unto Silvestre he thanne ansuerde,\n  With al his hole herte and seith\n  That he is redi to the feith.\n  And so the vessel which for blod\n  Was mad, Silvestre, ther it stod,\n  With clene water of the welle\n  In alle haste he let do felle,\n  And sette Constantin therinne\n  And in the while it was begunne,\n  A liht, as thogh it were a Sunne,\n  Fro hevene into the place com\n  Wher that he tok his cristendom;\n  And evere among the holi tales\n  Lich as thei weren fisshes skales\n  Ther fellen from him now and eft,\n  Til that ther was nothing beleft[829]\n  Of al his grete maladie.\n  The hihe god hath mad him clene,\n  So that ther lefte nothing sene;\n  He hath him clensed bothe tuo,\n  The bodi and the Soule also.\n    Tho knew this Emperour in dede\n  That Cristes feith was forto drede,\n  And sende anon hise lettres oute\n  And let do crien al aboute,\n  Up peine of deth that noman weyve\n  After his Moder qweene Heleine\n  He sende, and so betwen hem tweine\n  Thei treten, that the Cite all\n  Was cristned, and sche forth withall.\n  This Emperour, which hele hath founde,\n  Withinne Rome anon let founde[831]\n  Tuo cherches, whiche he dede make\n  For Peter and for Poules sake,\n  Of whom he hadde avisioun;[832]\n  Of lordschipe and of worldes good.\n  Bot how so that his will was good\n  Toward the Pope and his Franchise,\n  Yit hath it proved other wise,\n  To se the worchinge of the dede:\n  For in Cronique this I rede;[833]\n  Anon as he hath mad the yifte,[834]\n  A vois was herd on hih the lifte,\n  Of which al Rome was adrad,\n  In holi cherche of temporal,\n  Which medleth with the spirital.\u2019[835]\n  And hou it stant of that degree\n  Yit mai a man the sothe se:\n  God mai amende it, whan he wile,\n  I can ther to non other skile.\n    Bot forto go ther I began,\n  How charite mai helpe a man\n  To bothe worldes, I have seid:\n  Mi Sone, thou miht understonde,\n  If charite be take on honde,\n  Ther folweth after mochel grace.\n  Forthi, if that thou wolt pourchace\n  How that thou miht Envie flee,\n  Aqueinte thee with charite,\n  Which is the vertu sovereine.\n    Mi fader, I schal do my peine:\n  For this ensample which ye tolde\n  So that I schal for everemore\n  Eschuie Envie wel the more:\n  And that I have er this misdo,\n  Yif me my penance er I go.\n  And over that to mi matiere\n  Of schrifte, why we sitten hiere[836]\n  In privete betwen ous tweie,\n  Now axeth what ther is, I preie.\n    Mi goode Sone, and for thi lore\n  So that thou schalt the vices knowe:\n  For whan thei be to thee full knowe,\n  Thou miht hem wel the betre eschuie.\n  And for this cause I thenke suie\n  The forme bothe and the matiere,\n  As now suiende thou schalt hiere\n  Which vice stant next after this:\n  And whan thou wost how that it is,\n  As thou schalt hiere me devise,\n=Explicit Liber Secundus.=\n    LINENOTES:\n    [536] _Latin Verses_ i. 10 aliis H\u2081 ... B\u2082, B\u039b, W\n    [537] 31 nowher] now heer (here) MX ... B\u2082\n    [540] 71 o\u00feer (othir) MH\u2081, Ad\u0394, H\u2083 o\u00fere AJEC, SB, F\n    [541] 78 further] fader KH\u2083\n    [542] 92 wolde] \u00feought(e) XEC \u00feough H\u2081RLB\u2082\n    [543] 96 write] I write AM\n    [547] 123 that men thanne knewe] \u00feat men \u00feat (_om._ knewe) A\n    \u00feat men \u00feat knew M that than men knewe Ad of men that knewe H\u2083\n    [553] 162 The whom AX, SAd, F Tho whome M To whom JH\u2081G ...\n    B\u2082, \u039b In whom K _in ras._ H\u2083 The which B, W Hom (_om._ The) \u0394\n    areste] haue reste J\n    [554] 176 \u00fee helle AM (hille)\n    [555] 181 kept J, SB, F kepte A\n    [557] _Latin Verses_ ii. 1 Orta] Vita H\u2081 ... B\u2082, B\n    [558] 5 sorte] forte H\u2081XGRCLB\u2082\n    [562] 315 _margin_ igitur (g^i) diuicias carpere XER, B sibi\n    diuicias capere MH\u2081, W igitur diuicias capere CL\n    [563] 346 What \u00feat B What Ad\n    [565] 354 thus] \u00feis A and thus W\n    [566] 365-72 _Eight lines om._ SAdB\u0394\u039b\n    [567] 377 the wise] \u00feis wise B\n    [568] 378 euermore AJMG ... B\u2082, Magd forthermore W\n    [569] _Latin Verses_ iii. 2 infamen F\n    [572] 467 vnknowen vnkost R vnknowen gest AM\n    [573] 473 hadde I wist] hadde (had) wist XRC haddy wist(e)\n    H\u2081ELB\u2082 haddiwist M, H\u2083 haddy I wist Ad\n    [576] 571 Bewar F Be war AJ, B\n    [577] 578 schold BS, F scholde AJ\n    [578] 606 _margin_ fuit] fiunt XERCL, B fu_er_it B\u2082\n    [579] 649 be so AM sone be X\n    [580] 658 _margin_ in exilium] et in exilium X, B et exilium\n    H\u2081ERLB\u2082\n    [581] 671 welcominge] comyng(e) H\u2081 ... B\u2082, B\n    [583] 716 _margin_ ad partes H\u2081 ... RLB\u2082, B\n    [586] 782 _margin_ ipsa sibi A ... B\u2082, B\u0394\n    [587] 803 told A, SB, F tolde C\n    [588] 815 his l. to vnderstonde AJMH\u2081X GRLB\u2082, B\u0394 \u00feis l.\n    tunderstonde Ad \u00feis l. to vnderstonde C, H\u2083 his l. vnderstonde\n    [589] 833 that other] \u00fee o\u00feer M \u00feat dier(e) H\u2081 ... B\u2082, B\n    [591] 860 thanne ... thanne] \u00feanne ... \u00feus LB\u2082, B, W\n    [592] 882 hast] has C, \u0394 ha\u00fe RLB\u2082, AdB, W\n    [593] 884 told J, SB, F tolde AC\n    [595] 925 He] And H\u2081YXGECLB\u2082, B\n    [598] 947 _margin_ desolabitur YRCL, B, W\n    [606] 1020 I, thei sein, delaie] I seie (se) eny delaie H\u2081 ...\n    B\u2082, B thei seine d. (_om._ I) H\u2083\n    [608] 1045 that writen is] \u00fee writen is AM \u00feat writen was B\u2082 B,\n    W \u00feat wryten (_om._ is) X\n    [612] 1070 \u00feenke\u00fe it is gret E, B, H\u2083\n    [614] 1085 ff. _margin_ Qualiter--liberauit _om._ AM(_p.m._)\n    [616] 1103 mo men sih sche] AM (sighe), SAd\u0394 (saw), F no men\n    seih (sigh) sche G ... B\u2082, B, H\u2083 no man s. she H\u2081X, W no men\n    sie hire J noght _om._ W\n    [617] 1120 preide] preide to L preie\u00fe to C praieth \u0394 preith H\u2083\n    [618] 1123 menable M, \u0394, F meuable GRCLB\u2082, B _doubtful_\n    AJH\u2081YXE, SAd, H\u2083 meveable W\n    [619] 1129 _margin_ vagans] nauigans B\n    [620] 1127 ff. _margin_ Qualiter--educauit _om._ AM(_p.m._)\n    [621] 1132 be falle J, S, F befalle AC, B\n    [623] 1140 to go in] go in AM, \u0394 to gon L to go doun G gone (to\n    [624] 1151 for\u00fe wi\u00fe J, SB for\u00fewi\u00fe A, F\n    [629] 1189 becam GEC, AdB, W be cam (bi cam &c.) A ... XRLB\u2082, F\n    [633] 1217: felaschip J, S, F felaschipe A\n    [634] 1226: herkne SAd\u0394 herkene X, H\u2083 herken B\u2082, W\n    [637] 1258 And he which no\u00feing ha\u00fe supposed AJM, SAd\u0394 As he wh.\n    n. ha\u00fe supposed FWKH\u2083 And he no\u00feing ha\u00fe \u021dit supposed H\u2081 ... B\u2082,\n    [638] 1285 I schal FWKH\u2083 It schal A ... B\u2082, SAdB\u0394\n    [640] 1328 his guide] is guide H\u2081XGECLB\u2082, B\n    [642] 1353 fell] was E, B is G _om._ XRCLB\u2082 (that she hadde in\n    here thouht H\u2081)\n    [643] 1356 agrope A, SAd, F grope J ... B\u2082, B\u0394, WH\u2083\n    [645] 1378 a suite] o suite AM\n    [646] 1412 nouther] nowher LSn neuer H\u2083 (now \u00fe_er_ now here X)\n    [648] 1441 armes H\u2081XRCLB\u2082, Ad\u0394, W kiste] keste F\n    [651] 1457 prei\u00fe him AM preith (_om._ him) H\u2081\n    [656] 1479 for\u00fe wi\u00fe AJ, SB for\u00fewi\u00fe F\n    [657] 1483 fader half J, B, F faderhalf A, S\n    [658] 1484 Wi\u00fe due reuerence as he oughte H\u2081 ... B\u2082\n    [659] 1495 ffor\u00fe wi\u00fe J, SB ffor\u00fewi\u00fe A, F\n    [665] 1582 wher that] where (wher) H\u2081 ... B\u2082, B\u0394, W\n    [666] 1599 wel meninge (meuinge) AMRLB\u2082, SAd, F welle menyng\n    H\u2081X whele meneng \u0394 whel meuynge J whele mevinge W whiel (whele)\n    moeuyng YGEC, B, H\u2083\n    [667] 1618 \u021dit is in G. rif H\u2081XGRCLB\u2082 \u021dit in G. is rif E, B, H\u2083\n    [669] 1631 \u00feanne mot(e) AM \u00fean mot W\n    [670] 1640 hath ynowh] ha\u00fe Inowh of LB\u2082 inow had of \u0394 knihthode\n    J knithode (knythode) A, F\n    [671] 1644 \ua751 chance A, B, F perchaunce J\n    [673] 1675 Which so ha\u00fe YGER, SAd\u0394\u039b Which so as AJMH\u2081XCB\u2082, B, F\n    Whych so has W Which so L Which tho as H\u2083\n    [675] 1706 it were noght AM\n    [677] 1711 that tho was] which \u00feo was SAd\u0394 \u00feat was heir H\u2081YG\n    ... B\u2082, B which heyr was X\n    [679] 1743 diuision J, F diuisiou_n_ A, B\n    [680] 1758 as he aros] right as he ros (aros) H\u2081 ... B\u2082, B\n    [682] 1770 after were B was efter H\u2083 afterward was \u0394\n    [686] 1803 ffor\u00fe wi\u00fe A, SB fforwi\u00fe F\n    [692] 1856 hunger G, SB hungre AJE, F\n    [695] 1895 a couine H\u2081XRCLB\u2082\n    [696] 1896 be told J, B betold A, S, F\n    [699] 1916 be for] before RCLB\u2082, \u0394, H\u2083\n    [701] 1944 rowneth B rownet L\n    [706] 2010 wist SB, F wiste AJ\n    [708] 2043 the sothe] and so\u00fe B\n    [711] 2090 a say M, SAd, FH\u2083 asay AJ assay(e) H\u2081 ... B\u2082, B, W\n    [712] 2111 The profit] To profit XE ... B\u2082\n    [713] 2122 ffa crere AJ, S, F _al._ ffacrere\n    [717] 2170 conspire] spire XGRCLB\u2082 to spire (spere) H\u2081, Ad\n    [720] 2198 _line om._ B on o\u00feer JCLB\u2082, W\n    [721] 2207 seigh (seih) EC sih(e) LB\u2082\n    [725] 2221 began] he gan GCL\n    [731] 2271 clad fulofte B\n    [732] 2272 fieblest MX ... C \u00fee fieblest LB\u2082 the febleste H\u2081\n    feblenes \u0394\n    [735] _Latin Verses_ v. 1 Supplantacio AM supplantare H\u2083\n    [736] 3 linguis AM ignis H\u2081\n    [740] 2354 vp he hale\u00fe \u0394, FWH\u2083Magd he vp hale\u00fe (vphale\u00fe) A ...\n    B\u2082, SAdB\n    [741] 2369 thei] such(e) A ... B\u2082, SAdB\u0394 _line om._ WMagd\n    [743] 2382 _margin_ Hic in amoris ... eodem] Confessor B\n    [744] 2387 as of dede SAdB\u0394\n    [745] 2392 lakked(e) (lacked) X ... L lakket W bote J, S, F\n    _the rest_ bot _or_ but\n    [751] 2447 a wayt (a wait) J, S, F awayt (await) AC, B\n    [753] 2473 in this forme he] in thys forme W \u00feis infortune YGEC\n    in \u00feis fortune H\u2081XRLB\u2082\n    [756] 2510 \u00feought hem for B\n    [760] 2530 how that] how H\u2081 \u00feat B\n    [761] 2537 As H\u2081, W And AJMYX ... B\u2082, SAdB\u0394\u039b, FH\u2083Magd\n    [765] 2576 this] his AMXR ... B\u2082, H\u2083W hir_e_ G here H\u2081\n    [766] 2581 that ilke] \u00feilke AM\n    [769] 2632 that ilke] wi\u00feinne a B\n    [772] 2661 kinges] soldans X ... B\u2082 Souldan H\u2081\n    [774] 2680 tome AJYGECB\u2082, SAdB\u0394\u039b, FWKH\u2083 thome L come MH\u2081XR\n    [775] 2698 \u00feer vpon J, SB \u00feervpon A, F\n    [779] 2752 and gret] and with gret LB\u2082, W\n    [783] 2817 _margin_ fameq_ue_ F\n    [784] 2814 agrope J, SAdT, FH\u2083 grope AM ... B\u2082, B\u0394, W\n    [794] 2906 bethoght] he \u00feought H\u2081 ... B\u2082, B, W\n    [795] 2959 on \u00fee hih(e) whiel LB\u2082 opon the whele W\n    [796] 2964 out of \u00fee herre AM out of herte J\n    [798] 2999 a wayt F a wait J awayt AC, B\n    [802] 3055 He kepe] He helpe H\u2081 ... B\u2082, B He kepte T To kepe\n    SAd\u0394\n    [803] 3058 ff _margin_ Quanti ... nolo S\u0394, FH\u2083Magd _om._ A ...\n    B\u2082, B (S _has_ qui sic ait Quanti Mercenarii tunc erunt &c.)\n    [804] 3085 indrowh AJ, F in drowh (in drough) C, SB\n    [805] 3112 schapli noght AM\n    [809] 3177 enclynd (enclined) H\u2081 ... B\u2082, BT, W inclinand \u0394\n    [811] 3207 _margin_ medele] indele H\u2081 ... B\u2082, B\n    [812] 3209 _margin_ benignius A, SB\u0394\n    [813] 3214 _margin_ ex vnda baptismatis _om._ H\u2081 ... B\u2082, B\u0394\n    [825] 3402 into heuene AMR, \u0394, W\n    [827] 3430 He schal] Thei schul (schal) H\u2081 ... B\u2082\n    [828] 3431 And \u00feis H\u2081ERC, W And \u00feus \u00feis L\n    [829] 3458 Til that ... beleft] Til ... him beleft (be lefte\n    [831] 3476 he let(e) founde AM\nIncipit Liber Tercius.\n  i. _Ira suis paribus est par furiis Acherontis,_\n        _Quo furor ad tempus nil pietatis habet._\n      _Ira malencolicos animos perturbat, vt equo_\n        _Iure sui pondus nulla statera tenet._\n      _Omnibus in causis grauat Ira, set inter amantes,_\n        _Illa magis facili sorte grauamen agit:_\n      _Est vbi vir discors leuiterque repugnat amori,_\n        _Sepe loco ludi fletus ad ora venit._\n    If thou the vices lest to knowe,\n  Mi Sone, it hath noght ben unknowe,\n  Fro ferst that men the swerdes grounde,\n        [Sidenote: Hic in tercio libro tractat super quinque\n        speciebus Ire, quarum prima Malencolia dicitur, cuius\n        vicium Confessor primo[837] describens Amanti super eodem\n        consequenter opponit.]\n  That ther nis on upon this grounde,\n  A vice forein fro the lawe,\n  Wherof that many a good felawe\n  Hath be distraght be sodein chance;[838]\n  And yit to kinde no plesance\n  It doth, bot wher he most achieveth\n  His pourpos, most to kinde he grieveth,                             10\n  As he which out of conscience\n  Is enemy to pacience:[839]\n  And is be name on of the Sevene,\n  Which ofte hath set this world unevene,\n  And cleped is the cruel Ire,\n  Whos herte is everemore on fyre\n  To speke amis and to do bothe,\n  For his servantz ben evere wrothe.\n    Mi goode fader, tell me this:\n  What thing is Ire?\n  That in oure englissh Wrathe is hote,\n  Which hath hise wordes ay so hote,\n  That all a mannes pacience\n  Is fyred of the violence.\n  For he with him hath evere fyve\n  Servantz that helpen him to stryve:\n  The ferst of hem Malencolie\n  Is cleped, which in compaignie\n  An hundred times in an houre\n  And noman wot the cause why.\n  Mi Sone, schrif thee now forthi:\n  Hast thou be Malencolien?\n    Ye, fader, be seint Julien,\n  Bot I untrewe wordes use,\n  I mai me noght therof excuse:\n  And al makth love, wel I wot,\n  Of which myn herte is evere hot,\n  So that I brenne as doth a glede\n  And thus fulofte a day for noght\n  Save onlich of myn oghne thoght\n  I am so with miselven wroth,\n  That how so that the game goth\n  With othre men, I am noght glad;\n  Bot I am wel the more unglad,\n  For that is othre mennes game\n  It torneth me to pure grame.\n  Thus am I with miself oppressed[840]\n  Of thoght, the which I have impressed,                              50\n  That al wakende I dreme and meete[841]\n  That I with hire al one meete\n  And preie hire of som good ansuere:\n  Bot for sche wol noght gladly swere,\n  Sche seith me nay withouten oth;\n  And thus wexe I withinne wroth,\n  That outward I am al affraied,\n  And so distempred and esmaied.\n  A thousand times on a day\n  The which sche seide me tofore:\n  Thus be my wittes as forlore;[842]\n  And namely whan I beginne\n  To rekne with miself withinne\n  How many yeres ben agon,\n  Siththe I have trewly loved on\n  And nevere tok of other hede,\n  And evere aliche fer to spede[843]\n  I am, the more I with hir dele,\n  Me thenkth is ay the leng the ferre,\n  That bringth my gladschip out of herre,\n  Wherof my wittes ben empeired,\n  And I, as who seith, al despeired.\n  For finaly, whan that I muse\n  And thenke how sche me wol refuse,\n  I am with anger so bestad,\n  For al this world mihte I be glad:\n  And for the while that it lasteth\n  And ay the furthere that I be,\n  Whan I ne may my ladi se,\n  The more I am redy to wraththe,\n  That for the touchinge of a laththe\n  Or for the torninge of a stree\n  I wode as doth the wylde Se,[844]\n  And am so malencolious,\n  That ther nys servant in myn hous\n  Ne non of tho that ben aboute,\n  And wenen that I scholde rave\n  For Anger that thei se me have;\n  And so thei wondre more and lasse,\n  Til that thei sen it overpasse.\n  Bot, fader, if it so betide,\n  That I aproche at eny tide\n  The place wher my ladi is,\n  And thanne that hire like ywiss\n  To speke a goodli word untome,\n  Ne cowthe I after that be wroth,\n  Bot al myn Anger overgoth;\n  So glad I am of the presence\n  Of hire, that I all offence\n  Foryete, as thogh it were noght,\n  So overgladed is my thoght.\n  And natheles, the soth to telle,\n  Ayeinward if it so befelle\n  That I at thilke time sihe[845]\n  Or that sche liste noght to loke,\n  And I therof good hiede toke,\n  Anon into my ferste astat\n  I torne, and am with al so mat,\n  That evere it is aliche wicke.\n  And thus myn hand ayein the pricke\n  I hurte and have do many day,\n  And go so forth as I go may,\n  Fulofte bitinge on my lippe,\n  With which in many a chele and hete\n  Mi wofull herte is so tobete,\n  That all my wittes ben unsofte\n  And I am wroth, I not how ofte;\n  And al it is Malencolie,\n  Which groweth of the fantasie\n  Of love, that me wol noght loute:\n  So bere I forth an angri snoute\n  Ful manye times in a yer.\n  In loves stede, I yow beseche,\n  That som ensample ye me teche,\n  Wherof I mai miself appese.\n    Mi Sone, for thin hertes ese\n  I schal fulfille thi preiere,\n  So that thou miht the betre lere\n  What mischief that this vice stereth,\n  Which in his Anger noght forbereth,\n  Wherof that after him forthenketh,\n  Whan he is sobre and that he thenketh                              140\n  Upon the folie of his dede;\n  And of this point a tale I rede.\n                             [Sidenote: [TALE OF CANACE AND MACHAIRE.]]\n    Ther was a king which Eolus\n  Was hote, and it befell him thus,\n        [Sidenote: Hic ponit Confessor exemplum contra istos, qui\n        cum vires amoris non sunt realiter experti, contra alios\n        amantes malencolica[846] seueritate ad iracundiam vindicte\n        prouocantur. Et narrat qualiter Rex Eolus filium nomine\n        Macharium et filiam nomine Canacem habuit, qui cum ab\n        infancia vsque ad pubertatem inuicem educati fuerant,\n        Cupido tandem ignito iaculo amborum cordis desideria\n        amorose penetrauit, ita quod Canacis natura cooperante\n        a fratre suo inpregnata parturit: super quo pater,\n        intollerabilem iuuentutis concupiscenciam[847] ignorans\n        nimiaque furoris malencolia preuentus, dictam filiam cum\n        partu dolorosissimo casu interfici adiudicauit.]\n  That he tuo children hadde faire,\n  The Sone cleped was Machaire,\n  The dowhter ek Canace hihte.\n  Be daie bothe and ek be nyhte,\n  Whil thei be yonge, of comun wone\n  And as thei scholden pleide hem ofte,\n  Til thei be growen up alofte\n  Into the youthe of lusti age,\n  Whan kinde assaileth the corage\n  With love and doth him forto bowe,\n  That he no reson can allowe,\n  Bot halt the lawes of nature:\n  For whom that love hath under cure,\n  As he is blind himself, riht so\n  In such manere as I you telle\n  As thei al day togedre duelle,\n  This brother mihte it noght asterte\n  That he with al his hole herte\n  His love upon his Soster caste:\n  And so it fell hem ate laste,\n  That this Machaire with Canace\n  Whan thei were in a prive place,[848]\n  Cupide bad hem ferst to kesse,\n  And after sche which is Maistresse                                 170\n  In kinde and techeth every lif\n  Withoute lawe positif,\n  Of which sche takth nomaner charge,\n  Bot kepth hire lawes al at large,\n  Nature, tok hem into lore\n  And tawht hem so, that overmore[849]\n  Sche hath hem in such wise daunted;\n  That thei were, as who seith, enchaunted.\n  And as the blinde an other ledeth\n  And til thei falle nothing dredeth,                                180\n  Riht so thei hadde non insihte;[850]\n  Bot as the bridd which wole alihte\n  And seth the mete and noght the net,\n  Which in deceipte of him is set,\n  This yonge folk no peril sihe,\n  Bot that was likinge in here yhe,[851]\n  So that thei felle upon the chance\n  Where witt hath lore his remembrance.\n  So longe thei togedre assemble,\n  The wombe aros, and sche gan tremble,                              190\n  And hield hire in hire chambre clos\n  For drede it scholde be disclos\n  And come to hire fader Ere:\n  Wherof the Sone hadde also fere,\n  And feigneth cause forto ryde;\n  For longe dorste he noght abyde,\n  In aunter if men wolde sein\n  That he his Soster hath forlein:\n  For yit sche hadde it noght beknowe\n  Whos was the child at thilke throwe.[852]                          200\n  Machaire goth, Canace abit,\n  The which was noght delivered yit,\n  Bot riht sone after that sche was.\n    Now lest and herkne a woful cas.\n  The sothe, which mai noght ben hid,\n  Was ate laste knowe and kid\n  Unto the king, how that it stod.\n  And whan that he it understod,\n  Anon into Malencolie,\n  He fell, as he which nothing cowthe\n  How maistrefull love is in yowthe:\n  And for he was to love strange,\n  He wolde noght his herte change\n  To be benigne and favorable\n  To love, bot unmerciable\n  Betwen the wawe of wod and wroth\n  Into his dowhtres chambre he goth,\n  And sih the child was late bore,\n  That sche it schal ful sore abye.\n  And sche began merci to crie,\n  Upon hire bare knes and preide,\n  And to hire fader thus sche seide:\n  \u2018Ha mercy! fader, thenk I am\n  Thi child, and of thi blod I cam.\n  That I misdede yowthe it made,\n  And in the flodes bad me wade,\n  Wher that I sih no peril tho:\n  Merci, my fader, do no wreche!\u2019\n  And with that word sche loste speche\n  And fell doun swounende at his fot,\n  As sche for sorwe nedes mot.\n  Bot his horrible crualte\n  Ther mihte attempre no pite:\n  Out of hire chambre forth he wente\n  Al full of wraththe in his entente,\n  And tok the conseil in his herte\n  That sche schal noght the deth asterte,                            240\n  As he which Malencolien\n  Of pacience hath no lien,\n  Wherof his wraththe he mai restreigne.\n  And in this wilde wode peine,\n  Whanne al his resoun was untame,\n  A kniht he clepeth be his name,\n  And tok him as be weie of sonde\n  A naked swerd to bere on honde,\n  And seide him that he scholde go\n  In the manere as he him bad,\n  How sche that scharpe swerdes blad\n  Receive scholde and do withal\n  So as sche wot wherto it schal.[853]\n  Forth in message goth this kniht\n  Unto this wofull yonge wiht,\n  This scharpe swerd to hire he tok:\n  Wherof that al hire bodi qwok,\n  For wel sche wiste what it mente,\n  That sche hireselven scholde slee.\n  And to the kniht sche seide: \u2018Yee,\n  Now that I wot my fadres wille,\n  That I schal in this wise spille,\n  I wole obeie me therto,\n  And as he wole it schal be do.\n  Bot now this thing mai be non other,\n  I wole a lettre unto mi brother,\n  So as my fieble hand may wryte,\n  Sche tok a Penne on honde tho,\n  Fro point to point and al the wo,\n  Als ferforth as hireself it wot,\n  Unto hire dedly frend sche wrot,\n  And tolde how that hire fader grace\n  Sche mihte for nothing pourchace;\n  And overthat, as thou schalt hiere,\n  Sche wrot and seide in this manere:\n  \u2018O thou my sorwe and my gladnesse,\n  O my wanhope and al my trust,\n  O my desese and al my lust,\n  O thou my wele, o thou my wo,\n  O thou my frend, o thou my fo,\n  O thou my love, o thou myn hate,\n  For thee mot I be ded algate.[854]\n  Thilke ende may I noght asterte,\n  And yit with al myn hole herte,\n  Whil that me lasteth eny breth,\n  Bot of o thing I schal thee preie,\n  If that my litel Sone deie,\n  Let him be beried in my grave\n  Beside me, so schalt thou have\n  Upon ous bothe remembrance.\n  For thus it stant of my grevance;\n  Now at this time, as thou schalt wite,\n  With teres and with enke write\n  This lettre I have in cares colde:\n  And in my left the swerd I kepe,\n  And in my barm ther lith to wepe\n  Thi child and myn, which sobbeth faste.\n  Now am I come unto my laste:\n  Fare wel, for I schal sone deie,\n  And thenk how I thi love abeie.\u2019\n  The pomel of the swerd to grounde\n  Sche sette, and with the point a wounde\n  Thurghout hire herte anon sche made,\n  And forth with that al pale and fade                               310\n  Sche fell doun ded fro ther sche stod.\n  The child lay bathende in hire blod\n  Out rolled fro the moder barm,[856]\n  And for the blod was hot and warm,\n  He basketh him aboute thrinne.[857]\n  Ther was no bote forto winne,\n  For he, which can no pite knowe,\n  The king cam in the same throwe,\n  And sih how that his dowhter dieth\n  Bot al that mihte him noght suffise,\n  That he ne bad to do juise\n  Upon the child, and bere him oute,\n  And seche in the Forest aboute\n  Som wilde place, what it were,\n  To caste him out of honde there,\n  So that som beste him mai devoure,\n  Where as noman him schal socoure.\n  Al that he bad was don in dede:\n  Of such a thing as that was do?[858]\n  Bot he which ladde his wraththe so\n  Hath knowe of love bot a lite;\n  Bot for al that he was to wyte,\n  Thurgh his sodein Malencolie\n  To do so gret a felonie.\n    Forthi, my Sone, how so it stonde,\n  Be this cas thou miht understonde\n  That if thou evere in cause of love\n  That thou miht lede it at thi wille,\n  Let nevere thurgh thi Wraththe spille\n  Which every kinde scholde save.\n  For it sit every man to have\n  Reward to love and to his miht,\n  Ayein whos strengthe mai no wiht:\n  And siththe an herte is so constreigned,\n  The reddour oghte be restreigned\n  To him that mai no bet aweie,\n  For it is seid thus overal,\n  That nedes mot that nede schal\n  Of that a lif doth after kinde,\n  Wherof he mai no bote finde.[859]\n  What nature hath set in hir lawe[860]\n  Ther mai no mannes miht withdrawe,\n  And who that worcheth therayein,\n  Fulofte time it hath be sein,\n  Ther hath befalle gret vengance,\n    Ovide after the time tho\n  Tolde an ensample and seide so,\n  How that whilom Tiresias,\n  As he walkende goth per cas,\n        [Sidenote: Hic narrat qualiter Tiresias in quodam monte\n        duos serpentes inuenit pariter commiscentes, quos cum virga\n        percussit. Irati dii ob hoc quod naturam impediuit, ipsum\n        contra naturam a forma virili in muliebrem transmutarunt.]\n  Upon an hih Montaine he sih\n  Tuo Serpentz in his weie nyh,\n  And thei, so as nature hem tawhte,\n  Assembled were, and he tho cawhte\n  A yerde which he bar on honde,\n  To letten hem, and smot hem bothe:\n  Wherof the goddes weren wrothe;\n  And for he hath destourbed kinde\n  And was so to nature unkinde,\n  Unkindeliche he was transformed,\n  That he which erst a man was formed\n  Into a womman was forschape.\n  That was to him an angri jape;\n  Bot for that he with Angre wroghte,\n    Lo thus, my Sone, Ovide hath write,\n  Wherof thou miht be reson wite,\n  More is a man than such a beste:\n  So mihte it nevere ben honeste\n  A man to wraththen him to sore\n  Of that an other doth the lore\n  Of kinde, in which is no malice,\n  Bot only that it is a vice:\n  And thogh a man be resonable,\n  To love, wher he wole or non.\n  Thenk thou, my Sone, therupon\n  And do Malencolie aweie;\n  For love hath evere his lust to pleie,\n  As he which wolde no lif grieve.\n    Mi fader, that I mai wel lieve;\n  Al that ye tellen it is skile:\n  Let every man love as he wile,\n  Be so it be noght my ladi,\n  Bot that I wraththe and fare amis,\n  Al one upon miself it is,[862]\n  That I with bothe love and kinde\n  Am so bestad, that I can finde\n  No weie how I it mai asterte:\n  Which stant upon myn oghne herte\n  And toucheth to non other lif,\n  Save only to that swete wif[863]\n  For whom, bot if it be amended,\n  That I miself schal noght forbere\n  The Wraththe which that I now bere,\n  For therof is non other leche.\n  Now axeth forth, I yow beseche,\n  Of Wraththe if ther oght elles is,\n  Wherof to schryve.\n  ii. _Ira mouet litem, que lingue frena resoluens_\n        _Laxa per infames currit vbique vias._\n      _Rixarum nutrix quos educat ista loquaces,_\n        _Hos Venus a latere linquit habere vagos._\n      _Set pacienter agens taciturno qui celet ore,_\n        _Vincit, et optati carpit amoris iter._[864]\n    Of Wraththe the secounde is Cheste,\n  Which hath the wyndes of tempeste\n  To kepe, and many a sodein blast\n        [Sidenote: Hic tractat Confessor super secunda specie Ire,\n        que Lis dicitur, ex cuius contumeliis innumerosa dolorum\n        occasio tam in amoris causa quam aliter in quampluribus\n        sepissime exorta est.]\n  Thei that desiren pes and reste.\n  He is that ilke ungoodlieste\n  Which many a lusti love hath twinned;\n  For he berth evere his mowth unpinned,\n  So that his lippes ben unloke\n  And his corage is al tobroke,\n  That every thing which he can telle,\n  It springeth up as doth a welle,\n  Which mai non of his stremes hyde,\n  So buillen up the foule sawes\n  That Cheste wot of his felawes:\n  For as a Sive kepeth Ale,\n  Riht so can Cheste kepe a tale;\n  Al that he wot he wol desclose,\n  And speke er eny man oppose.\n  As a Cite withoute wal,\n  Wher men mai gon out overal\n  Withouten eny resistence,\n  He spekth al that he wot withinne:\n  Wherof men lese mor than winne,\n  For ofte time of his chidinge\n  He bringth to house such tidinge,\n  That makth werre ate beddeshed.[865]\n  He is the levein of the bred,[866]\n  Which soureth al the past aboute:\n  Men oghte wel such on to doute,\n  For evere his bowe is redi bent,\n  If he mai perce him with his tunge.\n  And ek so lowde his belle is runge,\n  That of the noise and of the soun\n  Men feeren hem in al the toun\n  Welmore than thei don of thonder.\n  For that is cause of more wonder;\n  For with the wyndes whiche he bloweth\n  Fulofte sythe he overthroweth\n  The Cites and the policie,\n  And echon seide in his degre,\n  \u2018Ha wicke tunge, wo thee be!\u2019\n  For men sein that the harde bon,\n  Althogh himselven have non,\n  A tunge brekth it al to pieces.\n  He hath so manye sondri spieces\n  Of vice, that I mai noght wel\n  Descrive hem be a thousendel:\n  Bot whan that he to Cheste falleth,\n  For he ne can nothing forbere.\n    Now tell me, Sone, thin ansuere,\n  If it hath evere so betidd,\n  That thou at eny time hast chidd\n  Toward thi love.\n  Such Cheste yit unto this day[867]\n  Ne made I nevere, god forbede:\n  For er I sunge such a crede,[868]\n  I hadde levere to be lewed;\n  And worthi to be put abak\n  With al the sorwe upon my bak\n  That eny man ordeigne cowthe.\n  Bot I spak nevere yit be mowthe\n  That unto Cheste mihte touche,\n  And that I durste riht wel vouche\n  Upon hirself as for witnesse;\n  For I wot, of hir gentilesse\n  That sche me wolde wel excuse,\n  And if it scholde so betide\n  That I algates moste chide,\n  It myhte noght be to my love:\n  For so yit was I nevere above,\n  For al this wyde world to winne\n  That I dorste eny word beginne,\n  Be which sche mihte have ben amoeved\n  And I of Cheste also reproeved.\n  Bot rathere, if it mihte hir like,\n  Whiche I cowthe in myn herte chese,\n  And serve hem forth in stede of chese,\n  For that is helplich to defie;\n  And so wolde I my wordes plie,[871]\n  That mihten Wraththe and Cheste avale\n  With tellinge of my softe tale.\n  Thus dar I make a foreward,\n  That nevere unto my ladiward\n  Yit spak I word in such a wise,\n  This seie I noght, that I fulofte\n  Ne have, whanne I spak most softe,\n  Per cas seid more thanne ynowh;\n  Bot so wel halt noman the plowh\n  That he ne balketh otherwhile,\n  Ne so wel can noman affile\n  His tunge, that som time in rape\n  Him mai som liht word overscape,\n  And yit ne meneth he no Cheste.[872]\n  Fulofte spoke, I am beknowe;\n  And how my will is, that ye knowe:\n  For whan my time comth aboute,\n  That I dar speke and seie al oute\n  Mi longe love, of which sche wot\n  That evere in on aliche hot\n  Me grieveth, thanne al my desese\n  I telle, and though it hir desplese,\n  I speke it forth and noght ne leve:\n  I hope and trowe natheles\n  That I do noght ayein the pes;[873]\n  For thogh I telle hire al my thoght,\n  Sche wot wel that I chyde noght.\n  Men mai the hihe god beseche,[874]\n  And he wol hiere a mannes speche\n  And be noght wroth of that he seith;\n  So yifth it me the more feith\n  And makth me hardi, soth to seie,\n  Mi ladi, which a womman is.\n  For thogh I telle hire that or this\n  Of love, which me grieveth sore,\n  Hire oghte noght be wroth the more,\n  For I withoute noise or cri\n  Mi pleignte make al buxomly\n  To puten alle wraththe away.\n  Thus dar I seie unto this day\n  Of Cheste in ernest or in game\n    Bot ofte time it hath betidd\n  That with miselven I have chidd,\n  That noman couthe betre chide:\n  And that hath ben at every tide,\n  Whanne I cam to miself al one;\n  For thanne I made a prive mone,\n  And every tale by and by,\n  Which as I spak to my ladi,\n  I thenke and peise in my balance\n  And thanne, if that I finde a lak\n  Of eny word that I mispak,\n  Which was to moche in eny wise,\n  Anon my wittes I despise\n  And make a chidinge in myn herte,\n  That eny word me scholde asterte\n  Which as I scholde have holden inne.\n  And so forth after I beginne\n  And loke if ther was elles oght\n  And thanne, if I mai seche and finde\n  That eny word be left behinde,\n  Which as I scholde more have spoke,[875]\n  I wolde upon miself be wroke,\n  And chyde with miselven so\n  That al my wit is overgo.\n  For noman mai his time lore\n  Recovere, and thus I am therfore\n  So overwroth in al my thoght,\n  Thus for to moche or for to lite[876]\n  Fulofte I am miself to wyte.\n  Bot al that mai me noght availe,\n  With cheste thogh I me travaile:\n  Bot Oule on Stock and Stock on Oule;\n  The more that a man defoule,\n  Men witen wel which hath the werse;\n  And so to me nys worth a kerse,\n  Bot torneth on myn oghne hed,\n  Wolde evere chyde in such a wise\n  Of love as I to you devise.\n  Bot, fader, now ye have al herd\n  In this manere how I have ferd\n  Of Cheste and of dissencioun,\n  Yif me youre absolucioun.\n    Mi Sone, if that thou wistest al,\n  What Cheste doth in special\n  To love and to his welwillinge,\n  Thou woldest flen his knowlechinge                                 600\n  And lerne to be debonaire.\n  For who that most can speke faire\n  Is most acordende unto love:\n  Fair speche hath ofte brought above\n  Ful many a man, as it is knowe,\n  Which elles scholde have be riht lowe\n  And failed mochel of his wille.\n  Forthi hold thou thi tunge stille\n  And let thi witt thi wille areste,\n  Which is the source of gret destance:[877]\n  And tak into thi remembrance[878]\n  If thou miht gete pacience,\n  Which is the leche of alle offence,\n  As tellen ous these olde wise:\n        [Sidenote: Seneca. Paciencia est vindicta omnium\n        iniuriarum.]\n  For whan noght elles mai suffise\n  Be strengthe ne be mannes wit,\n  Than pacience it oversit\n  And overcomth it ate laste;[879]\n  Which wol noght bowe er that he breke.\n  Tak hiede, Sone, of that I speke.\n    Mi fader, of your goodli speche\n  And of the witt which ye me teche[880]\n  I thonke you with al myn herte:\n  For that world schal me nevere asterte,[881]\n  That I ne schal your wordes holde,\n  Of Pacience as ye me tolde,\n  Als ferforth as myn herte thenketh;\n  And of my wraththe it me forthenketh.                              630\n  Bot, fader, if ye forth withal\n  Som good ensample in special\n  Me wolden telle of som Cronique,[882]\n  It scholde wel myn herte like\n  Of pacience forto hiere,\n  So that I mihte in mi matiere\n  The more unto my love obeie\n  And puten mi desese aweie.\n    Mi Sone, a man to beie him pes[883]\n  Ensample lefte, which is write:\n  And for thou schalt the sothe wite,\n        [Sidenote: Hic ponit Confessor exemplum de paciencia\n        in amore contra lites habenda. Et narrat qualiter vxor\n        Socratis ipsum quodam die multis sermonibus litigauit; set\n        cum ipse absque vlla responsione omnia probra pacienter\n        sustulit, indignata vxor quandam ydriam plenam aque, quam\n        in manu tenebat, super caput viri sui subito effudit,\n        dicens, \u2018Euigila et loquere\u2019: qui respondens tunc ait, \u2018O\n        vere iam scio et expertus sum quia post ventorum rabiem\n        sequuntur ymbres\u2019: et isto modo litis contumeliam sua\n        paciencia deuicit.]\n  Of this ensample what I mene,\n  Althogh it be now litel sene\n  Among the men thilke evidence,\n  Yit he was upon pacience\n  So sett, that he himself assaie[884]\n  In thing which mihte him most mispaie\n  Desireth, and a wickid wif\n  He weddeth, which in sorwe and strif                               650\n  Ayein his ese was contraire.\n  Bot he spak evere softe and faire,\n  Til it befell, as it is told,\n  In wynter, whan the dai is cold,\n  This wif was fro the welle come,\n  Wher that a pot with water nome\n  Sche hath, and broghte it into house,\n  And sih how that hire seli spouse\n  Was sett and loked on a bok\n  His ese for a man of age.\n  And sche began the wode rage,\n  And axeth him what devel he thoghte,[885]\n  And bar on hond that him ne roghte\n  What labour that sche toke on honde,\n  And seith that such an Housebonde\n  Was to a wif noght worth a Stre.\n  He seide nowther nay ne ye,\n  Bot hield him stille and let hire chyde;\n  And sche, which mai hirself noght hyde,                            670\n  Began withinne forto swelle,\n  And that sche broghte in fro the welle,\n  The waterpot sche hente alofte\n  And bad him speke, and he al softe\n  Sat stille and noght a word ansuerde;\n  And sche was wroth that he so ferde,\n  And axeth him if he be ded;\n  And al the water on his hed\n  Sche pourede oute and bad awake.[886]\n  His Pacience, thanne spak,\n  And seide how that he fond no lak\n  In nothing which sche hadde do:\n  For it was wynter time tho,\n  And wynter, as be weie of kinde\n  Which stormy is, as men it finde,\n  Ferst makth the wyndes forto blowe,\n  And after that withinne a throwe\n  He reyneth and the watergates\n  Which is with reson wel besein,\n  Hath mad me bothe wynd and rein\n  After the Sesoun of the yer.\u2019\n  And thanne he sette him nerr the fer,\n  And as he mihte hise clothes dreide,\n  That he nomore o word ne seide;\n  Wherof he gat him somdel reste,\n  For that him thoghte was the beste.\n    I not if thilke ensample yit\n  To soffre as Socrates tho dede:\n  And if it falle in eny stede\n  A man to lese so his galle,\n  Him oghte among the wommen alle[887]\n  In loves Court be juggement\n  The name bere of Pacient,\n  To yive ensample to the goode\n  Of pacience how that it stode,\n  That othre men it mihte knowe.\n  Be tempted ayein Pacience,\n  Tak hiede upon this evidence;\n  It schal per cas the lasse grieve.\n    Mi fader, so as I believe,\n  Of that schal be no maner nede,\n  For I wol take so good hiede,\n  That er I falle in such assai,\n  I thenke eschuie it, if I mai.\n  Bot if ther be oght elles more\n  I preie you, so as I dar,\n  Now telleth, that I mai be war,\n  Som other tale in this matiere.\n    Sone, it is evere good to lere,\n  Wherof thou miht thi word restreigne,\n  Er that thou falle in eny peine.\n  For who that can no conseil hyde,\n  He mai noght faile of we beside,\n  Which schal befalle er he it wite,\n    Yit cam ther nevere good of strif,\n  To seche in all a mannes lif:[888]\n                              [Sidenote: [JUPITER, JUNO AND TIRESIAS.]]\n  Thogh it beginne on pure game,[889]\n  Fulofte it torneth into grame\n        [Sidenote: Hic ponit Confessor exemplum, quod de alterius\n        lite intromittere cauendum est. Et narrat qualiter Iupiter\n        cum Iunone super quadam questione litigabat, videlicet\n        vtrum vir an mulier in amoris concupiscencia feruencius\n        ardebat; super quo Tiresiam eorum iudicem constituebant.[891]\n        Et quia ille contra Iunonem in dicte litis causa sentenciam\n        diffiniuit, irata dea ipsum amborum oculorum lumine\n        claritatis absque remissione priuauit.]\n  And doth grevance upon som side.\n  Wherof the grete Clerk Ovide\n  After the lawe which was tho\n  Of Jupiter and of Juno\n  Makth in his bokes mencioun\n  In manere as it were a borde,[890]\n  As thei begunne forto worde\n  Among hemself in privete:\n  And that was upon this degree,\n  Which of the tuo more amorous is,\n  Or man or wif. And upon this\n  Thei mihten noght acorde in on,\n  And toke a jugge therupon,\n  Which cleped is Tiresias,\n  And bede him demen in the cas;[892] 750\n  And he withoute avisement\n  Ayein Juno yaf juggement.\n  This goddesse upon his ansuere\n  Was wroth and wolde noght forbere,\n  Bot tok awey for everemo\n  The liht fro bothe hise yhen tuo.[893]\n  Whan Jupiter this harm hath sein,\n  An other bienfait therayein\n  He yaf, and such a grace him doth,\n  A Sothseiere he was for evere:\n  Bot yit that other were levere,[894]\n  Have had the lokinge of his yhe,\n  Than of his word the prophecie;\n  Bot how so that the sothe wente,[895]\n  Strif was the cause of that he hente\n  So gret a peine bodily.\n    Mi Sone, be thou war ther by,\n  And hold thi tunge stille clos:\n  Er that he wite what he mene,\n  He is fulofte nyh his tene\n  And lest ful many time grace,[896]\n  Wher that he wolde his thonk pourchace.\n  And over this, my Sone diere,\n  Of othre men, if thou miht hiere\n  In privete what thei have wroght,\n  Hold conseil and descoevere it noght,[897]\n  For Cheste can no conseil hele,\n  And tak a tale into thi mynde,\n  The which of olde ensample I finde.\n    Phebus, which makth the daies lihte,\n  A love he hadde, which tho hihte\n        [Sidenote: Quia[898] litigantes ora sua cohibere nequiunt,\n        hic ponit Confessor exemplum contra illos qui in amoris\n        causa alterius consilium reuelare presumunt. Et narrat\n        qualiter quedam auis tunc albissima nomine coruus consilium\n        domine sue Cornide Phebo denudauit; vnde contigit non\n        solum ipsam Cornidem interfici, set et coruum, qui antea\n        tanquam nix albus fuit,[900] in piceum colorem pro perpetuo\n        transmutari.]\n  Cornide, whom aboven alle\n  He pleseth: bot what schal befalle\n  Of love ther is noman knoweth,\n  Bot as fortune hire happes throweth.[899]\n  So it befell upon a chaunce,\n  And hadde of hire al that he wolde:\n  Bot a fals bridd, which sche hath holde\n  And kept in chambre of pure yowthe,\n  Discoevereth all that evere he cowthe.\n  This briddes name was as tho\n  Corvus, the which was thanne also\n  Welmore whyt than eny Swan,\n  And he that schrewe al that he can[901]\n  Of his ladi to Phebus seide;\n  And he for wraththe his swerd outbreide,                           800\n  With which Cornide anon he slowh.\n  Bot after him was wo ynowh,\n  And tok a full gret repentance,\n  Wherof in tokne and remembrance\n  Of hem whiche usen wicke speche,\n  Upon this bridd he tok this wreche,\n  That ther he was snow whyt tofore,[902]\n  Evere afterward colblak therfore[903]\n  He was transformed, as it scheweth,\n  And clepen him into this day\n  A Raven, be whom yit men mai\n  Take evidence, whan he crieth,\n  That som mishapp it signefieth.\n  Be war therfore and sei the beste,\n  If thou wolt be thiself in reste,\n  Mi goode Sone, as I the rede.[904]\n    For in an other place I rede[905]\n        [Sidenote: Hic loquitur super eodem: Et narrat\n        qualiter Laar Nimpha de eo quod Iupiter Iuturnam\n        adulterauit, Iunoni Iouis vxori secretum[906m] reuelauit.\n        Quapropter Iupiter ira commotus lingua Laaris prius abscisa\n        ipsam postea in profundum Acherontis exulem pro perpetuo\n        mancipauit.]\n  Of thilke Nimphe which Laar hihte:\n  How Jupiter lay be Jutorne,\n  Hath told, god made hire overtorne:[906]\n  Hire tunge he kutte, and into helle\n  For evere he sende hir forto duelle,\n  As sche that was noght worthi hiere\n  To ben of love a Chamberere,\n  For sche no conseil cowthe hele.\n  And suche adaies be now fele\n  In loves Court, as it is seid,\n    Mi Sone, be thou non of tho,[907]\n  To jangle and telle tales so,\n  And namely that thou ne chyde,\n  For Cheste can no conseil hide,\n  For Wraththe seide nevere wel.\n    Mi fader, soth is everydel\n  That ye me teche, and I wol holde\n  The reule to which I am holde,\n  To fle the Cheste, as ye me bidde,\n  Now tell me forth if ther be more\n  As touchende unto Wraththes lore.\n  iii. _Demonis est odium quasi Scriba, cui dabit Ira_\n         _Materiam scripti cordis ad antra sui._\n       _Non laxabit amor odii quem frena restringunt,_\n         _Nec secreta sui iuris adire sinit._\n    Of Wraththe yit ther is an other,\n  Which is to Cheste his oghne brother,\n        [Sidenote: Hic tractat Confessor de tercia specie Ire, que\n        Odium dicitur, cuius natura omnes Ire inimicicias ad mentem\n        reducens, illas vsque ad tempus vindicte velut[908] Scriba\n        demonis in cordis papiro commemorandas inserit.]\n  And is be name cleped Hate,\n  That soffreth noght withinne his gate\n  That ther come owther love or pes,\n  For he wol make no reles\n  Of no debat which is befalle.\n  That with this vice hast ben withholde.\n    As yit for oght that ye me tolde,\n  Mi fader, I not what it is.\n    In good feith, Sone, I trowe yis.\n    Mi fader, nay, bot ye me lere.\n    Now lest, my Sone, and thou schalt here.\n  Hate is a wraththe noght schewende,\n  Bot of long time gaderende,[909]\n  And duelleth in the herte loken,\n  And thanne he scheweth his tempeste\n  Mor sodein than the wilde beste,\n  Which wot nothing what merci is.\n  Mi Sone, art thou knowende of this?\n    My goode fader, as I wene,\n  Now wot I somdel what ye mene;\n  Bot I dar saufly make an oth,\n  Mi ladi was me nevere loth.[910]\n  I wol noght swere natheles\n  For whanne I to my ladi plie\n  Fro dai to dai and merci crie,\n  And sche no merci on me leith\n  Bot schorte wordes to me seith,\n  Thogh I my ladi love algate,\n  Tho wordes moste I nedes hate;\n  And wolde thei were al despent,\n  Or so ferr oute of londe went\n  That I nevere after scholde hem hiere;\n  Thus is ther Hate, as ye mai se,\n  Betwen my ladi word and me;\n  The word I hate and hire I love,\n  What so me schal betide of love.\n    Bot forthere mor I wol me schryve,\n  That I have hated al my lyve\n  These janglers, whiche of here Envie\n  Ben evere redi forto lie;\n  For with here fals compassement\n  And hindred me fulofte time,\n  Whan thei no cause wisten bime,\n  Bot onliche of here oghne thoght:\n  And thus fuloften have I boght\n  The lie, and drank noght of the wyn.\n  I wolde here happ were such as myn:\n  For how so that I be now schrive,\n  To hem ne mai I noght foryive,\n  Til that I se hem at debat\n  Thei mihten be here oghne deme,[912]\n  And loke how wel it scholde hem qweme\n  To hindre a man that loveth sore.\n  And thus I hate hem everemore,\n  Til love on hem wol don his wreche:[913]\n  For that schal I alway beseche\n  Unto the mihti Cupido,\n  That he so mochel wolde do,\n  So as he is of love a godd,\n  With which I am of love smite;\n  So that thei mihten knowe and wite\n  How hindringe is a wofull peine\n  To him that love wolde atteigne.\n  Thus evere on hem I wayte and hope,\n  Til I mai sen hem lepe a lope,\n  And halten on the same Sor\n  Which I do now: for overmor[914]\n  I wolde thanne do my myht\n  That thei ne scholden finde a weie[915]\n  To that thei wolde, bot aweie\n  I wolde hem putte out of the stede\n  Fro love, riht as thei me dede\n  With that thei speke of me be mowthe.\n  So wolde I do, if that I cowthe,\n  Of hem, and this, so god me save,\n  Is al the hate that I have,\n  Toward these janglers everydiel;\n  Thus have I, fader, said mi wille;\n  Say ye now forth, for I am stille.\n    Mi Sone, of that thou hast me said\n  I holde me noght fulli paid:\n  That thou wolt haten eny man,\n  To that acorden I ne can,\n  Thogh he have hindred thee tofore.\n  Bot this I telle thee therfore,\n  Thou miht upon my beneicoun\n  Of tho janglers, as thou me toldest,[916]\n  Bot furthermor, of that thou woldest\n  Hem hindre in eny other wise,\n  Such Hate is evere to despise.\n  Forthi, mi Sone, I wol thee rede,\n  That thou drawe in be frendlihede\n  That thou ne miht noght do be hate;\n  So miht thou gete love algate\n  And sette thee, my Sone, in reste,\n  For thou schalt finde it for the beste.                            950\n  And over this, so as I dar,\n  I rede that thou be riht war\n  Of othre mennes hate aboute,\n  Which every wysman scholde doute:\n  For Hate is evere upon await,\n  And as the fisshere on his bait\n  Sleth, whan he seth the fisshes faste,\n  So, whan he seth time ate laste,\n  That he mai worche an other wo,\n  That Hate nyle his felonie\n  Fulfille and feigne compaignie\n  Yit natheles, for fals Semblant\n  Is toward him of covenant\n  Withholde, so that under bothe\n  The prive wraththe can him clothe,\n  That he schal seme of gret believe.\n  Bot war thee wel that thou ne lieve\n  Al that thou sest tofore thin yhe,\n  The bok of Troie who so rede,\n  Ther mai he finde ensample in dede.\n                             [Sidenote: [KING NAMPLUS AND THE GREEKS.]]\n    Sone after the destruccioun,[918]\n  Whan Troie was al bete doun\n        [Sidenote: Hic ponit Confessor exemplum contra illos qui,\n        cum Ire sue odium aperte vindicare non possint, ficta\n        dissimilacione vindictam subdole assequuntur.[919] Et\n        narrat quod cum Palamades princeps Grecorum in obsidione\n        Troie a quibusdam suis emulis proditorie[920] interfectus\n        fuisset, paterque[921] suus Rex Namplus in patria sua tunc\n        existens huiusmodi euentus certitudinem sciuisset, Grecos\n        in sui cordis odium super omnia recollegit. Vnde contigit\n        quod, cum Greci deuicta Troia per altum mare versus\n        Greciam nauigio remeantes obscurissimo noctis tempore\n        nimia ventorum tempestate iactabantur, Rex Namplus in\n        terra sua contra litus maris, vbi maiora saxorum eminebant\n        pericula, super cacumina montium grandissimos noctanter\n        fecit ignes: quos Greci aspicientes saluum portum ibidem\n        inuenire certissime putabant, et terram approximantes\n        diruptis nauibus magna pars Grecorum periclitabatur. Et sic,\n        quod[922] Namplus viribus nequiit, odio latitante[923] per\n        dissimilacionis fraudem vindicauit.]\n  And slain was Priamus the king,\n  The Gregois, whiche of al this thing\n  Ben cause, tornen hom ayein.\n  Ther mai noman his happ withsein;\n  It hath be sen and felt fulofte,\n  Be See as thei forth homward wente,\n  A rage of gret tempeste hem hente;\n  Juno let bende hire parti bowe,\n  The Sky wax derk, the wynd gan blowe,\n  The firy welkne gan to thondre,\n  As thogh the world scholde al to sondre;\n  Fro hevene out of the watergates\n  The reyni Storm fell doun algates\n  And al here takel made unwelde,\n  Ther mai men hiere Schipmen crie,\n  That stode in aunter forto die:\n  He that behinde sat to stiere\n  Mai noght the forestempne hiere;\n  The Schip aros ayein the wawes,\n  The lodesman hath lost his lawes,\n  The See bet in on every side:\n  Thei nysten what fortune abide,\n  Bot sette hem al in goddes wille,\n    And it fell thilke time thus:\n  Ther was a king, the which Namplus\n  Was hote, and he a Sone hadde,\n  At Troie which the Gregois ladde,\n  As he that was mad Prince of alle,\n  Til that fortune let him falle:\n  His name was Palamades.\n  Bot thurgh an hate natheles\n  Of some of hem his deth was cast\n  His fader, whan he herde it telle,\n  He swor, if evere his time felle,\n  He wolde him venge, if that he mihte,\n  And therto his avou behihte:[925]\n  And thus this king thurgh prive hate\n  Abod upon await algate,\n  For he was noght of such emprise\n  To vengen him in open wise.\n  The fame, which goth wyde where,\n  Makth knowe how that the Gregois were                             1020\n  Homward with al the felaschipe\n  Fro Troie upon the See be Schipe.\n  Namplus, whan he this understod,\n  And knew the tydes of the flod,\n  And sih the wynd blew to the lond,\n  A gret deceipte anon he fond\n  Of prive hate, as thou schalt hiere,\n  Wherof I telle al this matiere.[926]\n  This king the weder gan beholde,[927]\n  Here cours endlong his marche riht,[928]\n  And made upon the derke nyht\n  Of grete Schydes and of blockes\n  Gret fyr ayein the grete rockes,\n  To schewe upon the helles hihe,\n  So that the Flete of Grece it sihe.\n  And so it fell riht as he thoghte:\n  This Flete, which an havene soghte,\n  The bryghte fyres sih a ferr,\n  And wende wel and understode\n  How al that fyr was mad for goode,\n  To schewe wher men scholde aryve,\n  And thiderward thei hasten blyve.[929]\n  In Semblant, as men sein, is guile,\n  And that was proved thilke while;\n  The Schip, which wende his helpe acroche,[930]\n  Drof al to pieces on the roche,\n  And so ther deden ten or twelve;\n  For ther thei wenden deth ascape,\n  Withouten help here deth was schape.\n  Thus thei that comen ferst tofore\n  Upon the Rockes be forlore,\n  Bot thurgh the noise and thurgh the cri\n  These othre were al war therby;\n  And whan the dai began to rowe,\n  Tho mihten thei the sothe knowe,\n  That wher they wenden frendes finde,\n  Thei founden frenschipe al behinde.[931]                          1060\n  The lond was thanne sone weyved,\n  Wher that thei hadden be deceived,\n  And toke hem to the hihe See;\n  Therto thei seiden alle yee,\n  Fro that dai forth and war thei were[932]\n  Of that thei hadde assaied there.\n    Mi Sone, hierof thou miht avise\n  How fraude stant in many wise\n  Amonges hem that guile thenke;\n  Which half the fraude wryte can\n  That stant in such a maner man:\n  Forthi the wise men ne demen\n  The thinges after that thei semen,\n  Bot after that thei knowe and finde.\n  The Mirour scheweth in his kinde\n  As he hadde al the world withinne,\n  And is in soth nothing therinne;\n  And so farth Hate for a throwe:\n  Schal noman knowe be his chere\n  Which is avant, ne which arere.\n  Forthi, mi Sone, thenke on this.\n    Mi fader, so I wole ywiss;\n  And if ther more of Wraththe be,\n  Now axeth forth per charite,\n  As ye be youre bokes knowe,\n  And I the sothe schal beknowe.\n  iv. _Qui cohibere manum nequit, et sit spiritus eius_[933]\n        _Naribus, hic populo sepe timendus erit._\n      _Sepius in luctum Venus et sua gaudia transfert,_\n        _Cumque suis thalamis talis amicus adest._\n      _Est amor amplexu non ictibus alliciendus,_\n        _Frangit amicicias impetuosa manus._\n    Mi Sone, thou schalt understonde\n  That yit towardes Wraththe stonde                                 1090\n  Of dedly vices othre tuo:\n  And forto telle here names so,\n  It is Contek and Homicide,\n        [Sidenote: Hic tractat Confessor super quarta et quinta\n        specie Ire, que impetuositas et homicidium dicuntur. Set\n        primo de impetuositate specialius tractare intendit, cuius\n        natura spiritum in naribus gestando ad omnes Ire mociones\n        in vindictam parata pacienciam nullatenus obseruat.]\n  That ben to drede on every side.[934]\n  Contek, so as the bokes sein,\n  Folhast hath to his Chamberlein,\n  Be whos conseil al unavised\n  Is Pacience most despised,\n  Til Homicide with hem meete.\n  And thus ben thei the worste of alle\n  Of hem whiche unto wraththe falle,\n  In dede bothe and ek in thoght:\n  For thei acompte here wraththe at noght,\n  Bot if ther be schedinge of blod;\n  And thus lich to a beste wod\n  Thei knowe noght the god of lif.\n  Be so thei have or swerd or knif[935]\n  Here dedly wraththe forto wreke,\n  Non other reson thei ne fonge,\n  Bot that thei ben of mihtes stronge.[936]\n  Bot war hem wel in other place,[937]\n  Where every man behoveth grace,\n  Bot ther I trowe it schal hem faile,\n  To whom no merci mihte availe,\n  Bot wroghten upon tiraundie,\n  That no pite ne mihte hem plie.[938]\n  Now tell, my Sone.\n    Mi fader, nay, Crist me forbiede:\n  I speke onliche as of the dede,[940]\n  Of which I nevere was coupable[941]\n  Withoute cause resonable.\n    Bot this is noght to mi matiere\n  Of schrifte, why we sitten hiere;\n  For we ben sett to schryve of love,\n  As we begunne ferst above:\n  And natheles I am beknowe\n  Whan I my wittes overwende,\n  Min hertes contek hath non ende,\n  Bot evere it stant upon debat\n  To gret desese of myn astat\n  As for the time that it lasteth.\n  For whan mi fortune overcasteth\n  Hire whiel and is to me so strange,\n  And that I se sche wol noght change,\n  Than caste I al the world aboute,\n  Have al my time in vein despended,\n  And se noght how to ben amended,\n  Bot rathere forto be empeired,\n  As he that is welnyh despeired:\n  For I ne mai no thonk deserve,[942]\n  And evere I love and evere I serve,\n  And evere I am aliche nerr.\n  Thus, for I stonde in such a wer,\n  I am, as who seith, out of herre;\n  I bringe, and putte out alle pes,\n  That I fulofte in such a res\n  Am wery of myn oghne lif.\n  So that of Contek and of strif\n  I am beknowe and have ansuerd,\n  As ye, my fader, now have herd.\n  Min herte is wonderly begon\n  With conseil, wherof witt is on,\n  Which hath resoun in compaignie;\n  Will, which hath hope of his acord,\n  And thus thei bringen up descord.\n  Witt and resoun conseilen ofte\n  That I myn herte scholde softe,[943]\n  And that I scholde will remue\n  And put him out of retenue,[944]\n  Or elles holde him under fote:\n  For as thei sein, if that he mote\n  His oghne rewle have upon honde,\n  Ther schal no witt ben understonde.                               1170\n  Of hope also thei tellen this,[945]\n  That overal, wher that he is,\n  He set the herte in jeupartie[946]\n  With wihssinge and with fantasie,[947]\n  And is noght trewe of that he seith,\n  So that in him ther is no feith:\n  Thus with reson and wit avised\n  Is will and hope aldai despised.\n  Reson seith that I scholde leve[948]\n  To spede, and will seith therayein\n  That such an herte is to vilein,\n  Which dar noght love, and til he spede,\n  Let hope serve at such a nede:\n  He seith ek, where an herte sit\n  Al hol governed upon wit,\n  He hath this lyves lust forlore.[949]\n  And thus myn herte is al totore\n  Of such a Contek as thei make:\n  That he nys Maister of my thoght,\n  Or that I spede, or spede noght.\n    Thou dost, my Sone, ayein the riht;\n  Bot love is of so gret a miht,\n  His lawe mai noman refuse,\n  So miht thou thee the betre excuse.\n  And natheles thou schalt be lerned\n  That will scholde evere be governed[951]\n  Of reson more than of kinde,\n    A Philosophre of which men tolde\n                          [Sidenote: [TALE OF DIOGENES AND ALEXANDER.]]\n  Ther was whilom be daies olde,\n  And Diogenes thanne he hihte.\n        [Sidenote: Hic ponit Confessor exemplum, quod hominis\n        impetuosa voluntas sit discrecionis moderamine gubernanda.\n        Et narrat qualiter Diogenes, qui motus animi sui racioni\n        subiugarat, Regem Alexandrum super isto facto sibi\n        opponentem[953] plenius informauit.]\n  So old he was that he ne mihte\n  The world travaile, and for the beste\n  He schop him forto take his reste,\n  And duelte at hom in such a wise,\n  That nyh his hous he let devise[952]\n  Endlong upon an Axeltre\n  That he it mihte torne aboute;\n  Wherof on hed was taken oute,[954]\n  For he therinne sitte scholde\n  And torne himself so as he wolde,\n  To take their and se the hevene\n  And deme of the planetes sevene,\n  As he which cowthe mochel what.\n  And thus fulofte there he sat\n  To muse in his philosophie\n  So that upon a morwetyde,\n  As thing which scholde so betyde,[955]\n  Whan he was set ther as him liste\n  To loke upon the Sonne ariste,\n  Wherof the propretes he sih,\n  It fell ther cam ridende nyh\n  King Alisandre with a route;\n  And as he caste his yhe aboute,\n  He sih this Tonne, and what it mente\n  A knyht, be whom he mihte it knowe,\n  And he himself that ilke throwe\n  Abod, and hoveth there stille.\n  This kniht after the kinges wille\n  With spore made his hors to gon\n  And to the tonne he cam anon,\n  Wher that he fond a man of Age,\n  And he him tolde the message,\n  Such as the king him hadde bede,\n  The Tonne stod, and what it was.[956]\n  And he, which understod the cas,\n  Sat stille and spak no word ayein.\n  The kniht bad speke and seith, \u2018Vilein,\n  Thou schalt me telle, er that I go;\n  It is thi king which axeth so.\u2019\n  \u2018Mi king,\u2019 quod he, \u2018that were unriht.\u2019\n  \u2018What is he thanne?\u2019 seith the kniht,\n  \u2018Is he thi man?\u2019 \u2018That seie I noght,\u2019\n  Mi mannes man hou that he is.\u2019\n  \u2018Thou lyest, false cherl, ywiss,\u2019\n  The kniht him seith, and was riht wroth,[957]\n  And to the king ayein he goth\n  And tolde him how this man ansuerde.\n  The king, whan he this tale herde,\n  Bad that thei scholden alle abyde,\n  For he himself wol thider ryde.[958]\n  And whan he cam tofore the tonne,\n  \u2018Alheil,\u2019 he seith, \u2018what man art thou?\u2019\n  Quod he, \u2018Such on as thou sest now.\u2019\n  The king, which hadde wordes wise,\n  His age wolde noght despise,\n  Bot seith, \u2018Mi fader, I thee preie\n  That thou me wolt the cause seie,\n  How that I am thi mannes man.\u2019\n  \u2018Sire king,\u2019 quod he, \u2018and that I can,\n  If that thou wolt.\u2019 \u2018Yis,\u2019 seith the king.\n  Sith I ferst resoun understod,\n  And knew what thing was evel and good,\n  The will which of my bodi moeveth,\n  Whos werkes that the god reproeveth,\n  I have restreigned everemore,\n  As him which stant under the lore[959]\n  Of reson, whos soubgit he is,\n  So that he mai noght don amis:\n  And thus be weie of covenant\n  And evere hath ben and evere schal.\n  And thi will is thi principal,\n  And hath the lordschipe of thi witt,\n  So that thou cowthest nevere yit\n  Take o dai reste of thi labour;\n  Bot forto ben a conquerour\n  Of worldes good, which mai noght laste,\n  Thou hiest evere aliche faste,\n  Wher thou no reson hast to winne:\n  And is thi lord, to whom thou servest,\n  Wherof thou litel thonk deservest.\u2019\n  The king of that he thus answerde\n  Was nothing wroth, bot whanne he herde\n  The hihe wisdom which he seide,[960]\n  With goodly wordes this he preide,[961]\n  That he him wolde telle his name.\n  \u2018I am,\u2019 quod he, \u2018that ilke same,\n  The which men Diogenes calle.\u2019\n  Tho was the king riht glad withalle,                              1300\n  For he hadde often herd tofore\n  What man he was, so that therfore\n  He seide, \u2018O wise Diogene,\n  Now schal thi grete witt be sene;\n  For thou schalt of my yifte have\n  What worldes thing that thou wolt crave.\u2019\n  Quod he, \u2018Thanne hove out of mi Sonne,[962]\n  And let it schyne into mi Tonne;\n  For thou benymst me thilke yifte,\n  Which lith noght in thi miht to schifte:                          1310\n  Non other good of thee me nedeth.\u2019\n    This king, whom every contre dredeth,[963]\n  Lo, thus he was enformed there:\n  Wherof, my Sone, thou miht lere\n  How that thi will schal noght be lieved,\n  Where it is noght of wit relieved.\n  And thou hast seid thiself er this\n  How that thi will thi maister is;[964]\n  Thurgh which thin hertes thoght withinne\n  So that it is gretli to drede\n  That it non homicide brede.\n  For love is of a wonder kinde,\n  And hath hise wittes ofte blinde,\n  That thei fro mannes reson falle;\n  Bot whan that it is so befalle\n  That will schal the corage lede,\n  In loves cause it is to drede:\n  Wherof I finde ensample write,\n    I rede a tale, and telleth this:[966]\n  The Cite which Semiramis[967]\n        [Sidenote: Hic in amoris causa ponit Confessor exemplum\n        contra illos qui in sua dampna nimis accelerantes ex\n        impetuositate seipsos multociens offendunt. Et narrat\n        qualiter Piramus, cum ipse[968] Tisbee amicam suam in loco\n        inter eosdem deputato tempore aduentus sui promptam non\n        inuenit, animo impetuoso seipsum pre dolore extracto gladio\n        mortaliter transfodit: que postea infra breue veniens cum\n        ipsum sic mortuum inuenisset, eciam et illa in sui ipsius\n        mortem impetuose festinans eiusdem gladii cuspide sui\n        cordis intima per medium penetrauit.]\n  Enclosed hath with wall aboute,\n  Of worthi folk with many a route\n  Was enhabited here and there;\n  Among the whiche tuo ther were\n  Above alle othre noble and grete,\n  Dwellende tho withinne a Strete\n  So nyh togedre, as it was sene,\n  Bot wow to wow and wall to wall.\n  This o lord hadde in special\n  A Sone, a lusti Bacheler,\n  In al the toun was non his pier:\n  That other hadde a dowhter eke,\n  In al the lond that forto seke\n  Men wisten non so faire as sche.\n  And fell so, as it scholde be,\n  This faire dowhter nyh this Sone\n  Cupide hath so the thinges schape,\n  That thei ne mihte his hand ascape,\n  That he his fyr on hem ne caste:\n  Wherof her herte he overcaste\n  To folwe thilke lore and suie\n  Which nevere man yit miht eschuie;\n  And that was love, as it is happed,\n  Which hath here hertes so betrapped,[969]\n  That thei be alle weies seche\n  How that thei mihten winne a speche,                              1360\n  Here wofull peine forto lisse.\n    Who loveth wel, it mai noght misse,\n  And namely whan ther be tuo\n  Of on acord, how so it go,\n  Bot if that thei som weie finde;\n  For love is evere of such a kinde\n  And hath his folk so wel affaited,\n  That howso that it be awaited,\n  Ther mai noman the pourpos lette:\n  An hole upon a wall to make,\n  Thurgh which thei have her conseil take\n  At alle times, whan thei myhte.\n  This faire Maiden Tisbee hihte,\n  And he whom that sche loveth hote\n  Was Piramus be name hote.\n  So longe here lecoun thei recorden,\n  Til ate laste thei acorden\n  Be nihtes time forto wende\n  Wher was a welle under a Tree;\n  And who cam ferst, or sche or he,\n  He scholde stille there abide.\n  So it befell the nyhtes tide[970]\n  This maiden, which desguised was,\n  Al prively the softe pas\n  Goth thurgh the large toun unknowe,\n  Til that sche cam withinne a throwe\n  Wher that sche liketh forto duelle,\n  Which was also the Forest nyh.\n  Wher sche comende a Leoun syh\n  Into the feld to take his preie,\n  In haste and sche tho fledde aweie,[971]\n  So as fortune scholde falle,\n  For feere and let hire wympel falle\n  Nyh to the welle upon therbage.\n  This Leoun in his wilde rage\n  A beste, which that he fond oute,\n  Hath slain, and with his blodi snoute,                            1400\n  Whan he hath eten what he wolde,\n  To drynke of thilke stremes colde\n  Cam to the welle, where he fond\n  The wympel, which out of hire hond\n  Was falle, and he it hath todrawe,\n  Bebled aboute and al forgnawe;[972]\n  And thanne he strawhte him forto drinke\n  Upon the freisshe welles brinke,\n  And after that out of the plein\n  And Tisbee dorste noght remue,\n  Bot as a bridd which were in Mue\n  Withinne a buissh sche kepte hire clos\n  So stille that sche noght aros;\n  Unto hirself and pleigneth ay.\n    And fell, whil that sche there lay,\n  This Piramus cam after sone\n  Unto the welle, and be the Mone\n  He fond hire wimpel blodi there.\n  Tidinge, ne to mannes sihte\n  Merveile, which so sore aflihte[973]\n  A mannes herte, as it tho dede\n  To him, which in the same stede\n  With many a wofull compleignynge\n  Began his handes forto wringe,\n  As he which demeth sikerly\n  That sche be ded: and sodeinly\n  His swerd al nakid out he breide\n  \u2018I am cause of this felonie,\n  So it is resoun that I die,\n  As sche is ded be cause of me.\u2019[975]\n  And with that word upon his kne\n  He fell, and to the goddes alle\n  Up to the hevene he gan to calle,\n  And preide, sithen it was so\n  That he may noght his love as tho\n  Have in this world, that of her grace\n  For hiere wolde he noght abide,\n  He seith: bot as it schal betide,\n  The Pomel of his swerd to grounde\n  He sette, and thurgh his herte a wounde\n  He made up to the bare hilte:\n  And in this wise himself he spilte\n  With his folhaste and deth he nam;\n  For sche withinne a while cam,[977]\n  Wher he lai ded upon his knif.\n  As Tisbee was, whan sche him sih:\n  Sche mihte noght o word on hih\n  Speke oute, for hire herte schette,\n  That of hir lif no pris sche sette,\n  Bot ded swounende doun sche fell,\n  Til after, whanne it so befell\n  That sche out of hire traunce awok,\n  With many a wofull pitous lok\n  Hire yhe alwei among sche caste\n  Sche cawhte breth and seide thus:\n  \u2018O thou which cleped art Venus,[978]\n  Goddesse of love, and thou, Cupide,\n  Which loves cause hast forto guide,\n  I wot now wel that ye be blinde,\n  Of thilke unhapp which I now finde\n  Only betwen my love and me.\n  This Piramus, which hiere I se\n  Bledende, what hath he deserved?\n  For he youre heste hath kept and served,                          1470\n  And was yong and I bothe also:\n  Helas, why do ye with ous so?\n  Ye sette oure herte bothe afyre,[979]\n  And maden ous such thing desire\n  Wherof that we no skile cowthe;\n  Bot thus oure freisshe lusti yowthe\n  Withoute joie is al despended,\n  Which thing mai nevere ben amended:\n  For as of me this wol I seie,[980]\n  Than live after this sorghful day.\u2019\n  And with this word, where as he lay,\n  Hire love in armes sche embraseth,\n  Hire oghne deth and so pourchaseth\n  That now sche wepte and nou sche kiste,\n  Til ate laste, er sche it wiste,\n  So gret a sorwe is to hire falle,[981]\n  Which overgoth hire wittes alle.\n  As sche which mihte it noght asterte,[982]\n  The swerdes point ayein hire herte                                1490\n  Sche sette, and fell doun therupon,\n  Wherof that sche was ded anon:\n  And thus bothe on o swerd bledende\n  Thei weren founde ded liggende.\n    Now thou, mi Sone, hast herd this tale,\n  Bewar that of thin oghne bale[983]\n  Thou be noght cause in thi folhaste,\n  And kep that thou thi witt ne waste\n  Upon thi thoght in aventure,\n  Mai falle: and if thou have so thoght\n  Er this, tell on and hyde it noght.\n                          [Sidenote: [THE LOVER\u2019S CONFESSION. DANGER.]]\n    Mi fader, upon loves side[984]\n  Mi conscience I woll noght hyde,\n  How that for love of pure wo\n  I have ben ofte moeved so,\n  That with my wisshes if I myhte,\n  A thousand times, I yow plyhte,\n  I hadde storven in a day;\n  Though love fully me ne slowh,\n  Mi will to deie was ynowh,[985]\n  So am I of my will coupable:\n  And yit is sche noght merciable,\n  Which mai me yive lif and hele.\n  Bot that hir list noght with me dele,\n  I wot be whos conseil it is,\n  And him wolde I long time er this,\n  And yit I wolde and evere schal,\n  The gold of nyne kinges londes\n  Ne scholde him save fro myn hondes,\n  In my pouer if that he were;\n  Bot yit him stant of me no fere\n  For noght that evere I can manace.\n  He is the hindrere of mi grace,\n  Til he be ded I mai noght spede;\n  So mot I nedes taken hiede\n  And schape how that he were aweie,\n    Mi Sone, tell me now forthi,\n  Which is that mortiel enemy\n  That thou manacest to be ded.\n    Mi fader, it is such a qwed,\n  That wher I come, he is tofore,\n  And doth so, that mi cause is lore.\n    What is his name?\n  Which is mi ladi consailer:\n  For I was nevere yit so slyh,\n  Wher as sche was be nyht or day,\n  That Danger ne was redy ay,\n  With whom for speche ne for mede\n  Yit mihte I nevere of love spede;\n  For evere this I finde soth,\n  Al that my ladi seith or doth\n  To me, Daunger schal make an ende,\n  And that makth al mi world miswende:\n  And evere I axe his help, bot he\n  For ay the more I to him bowe,\n  The lasse he wol my tale alowe.\n  He hath mi ladi so englued,\n  Sche wol noght that he be remued;\n  For evere he hangeth on hire Seil,\n  And is so prive of conseil,\n  That evere whanne I have oght bede,\n  I finde Danger in hire stede\n  And myn ansuere of him I have;\n  Of merci nevere a point I hadde.\n  I finde his ansuere ay so badde,[986]\n  That werse mihte it nevere be:\n  And thus betwen Danger and me\n  Is evere werre til he dye.\n  Bot mihte I ben of such maistrie,\n  That I Danger hadde overcome,\n  With that were al my joie come.\n  Thus wolde I wonde for no Sinne,\n  If that I mihte finde a sleyhte,\n  To leie al myn astat in weyhte,\n  I wolde him fro the Court dissevere,\n  So that he come ayeinward nevere.\n  Therfore I wisshe and wolde fain\n  That he were in som wise slain;\n  For while he stant in thilke place,\n  Ne gete I noght my ladi grace.\n  Thus hate I dedly thilke vice,\n  In place wher mi ladi is;\n  For if he do, I wot wel this,\n  That owther schal he deie or I\n  Withinne a while; and noght forthi\n  On my ladi fulofte I muse,\n  How that sche mai hirself excuse,\n  If that I deie in such a plit.\n  Me thenkth sche mihte noght be qwyt\n  That sche ne were an homicide:\n  As god forbiede it scholde be,\n  Be double weie it is pite.\n  For I, which al my will and witt\n  Have yove and served evere yit,\n  And thanne I scholde in such a wise\n  In rewardinge of my servise\n  Be ded, me thenkth it were a rowthe:[987]\n  And furthermor, to telle trowthe,\n  Sche, that hath evere be wel named,\n  And of reson to ben appeled,\n  Whan with o word sche mihte have heled\n  A man, and soffreth him so deie.[988]\n  Ha, who sawh evere such a weie?\n  Ha, who sawh evere such destresse?[989]\n  Withoute pite gentilesse,\n  Withoute mercy wommanhede,\n  That wol so quyte a man his mede,\n  Which evere hath be to love trewe.\n  Upon mi tale, tell me now,[990]\n  And I wol stinte and herkne yow.\n    Mi Sone, attempre thi corage\n  Fro Wraththe, and let thin herte assuage:\n  For who so wole him underfonge,\n  He mai his grace abide longe,\n  Er he of love be received;\n  And ek also, bot it be weyved,\n  Ther mihte mochel thing befalle,\n  Fro love, that nevere afterward\n  Ne durste he loke thiderward.\n  In harde weies men gon softe,\n  And er thei clymbe avise hem ofte:\n  Men sen alday that rape reweth;\n  And who so wicked Ale breweth,\n  Fulofte he mot the werse drinke:\n  Betre is to flete than to sincke;\n  Betre is upon the bridel chiewe\n  The hors and stikede in the Myr:\n  To caste water in the fyr\n  Betre is than brenne up al the hous:\n  The man which is malicious\n  And folhastif, fulofte he falleth,\n  And selden is whan love him calleth.\n  Forthi betre is to soffre a throwe\n  Than be to wilde and overthrowe;\n  Suffrance hath evere be the beste\n  And thus, if thou wolt love and spede,[991]\n  Mi Sone, soffre, as I the rede.\n  What mai the Mous ayein the Cat?\n  And for this cause I axe that,\n  Who mai to love make a werre,\n  That he ne hath himself the werre?\n  Love axeth pes and evere schal,\n  And who that fihteth most withal\n  Schal lest conquere of his emprise:[992]\n  Wicke is to stryve and have the werse;\n  To hasten is noght worth a kerse;\n  Thing that a man mai noght achieve,\n  That mai noght wel be don at Eve,\n  It mot abide til the morwe.\n  Ne haste noght thin oghne sorwe,\n  Mi Sone, and tak this in thi witt,\n  He hath noght lost that wel abitt.\n    Ensample that it falleth thus,\n  Whan he in haste his swerd outdrowh[993]\n  And on the point himselve slowh\n  For love of Tisbee pitously,\n  For he hire wympel fond blody\n  And wende a beste hire hadde slain;\n  Wher as him oghte have be riht fain,\n  For sche was there al sauf beside:\n  Bot for he wolde noght abide,\n  This meschief fell. Forthi be war,\n  Do thou nothing in such a res,[994]\n  For suffrance is the welle of Pes.\n  Thogh thou to loves Court poursuie,\n  Yit sit it wel that thou eschuie\n  That thou the Court noght overhaste,\n  For so miht thou thi time waste;\n  Bot if thin happ therto be schape,\n  It mai noght helpe forto rape.\n  Therfore attempre thi corage;\n  Bot ofte it set a man behinde\n  In cause of love, and that I finde\n  Be olde ensample, as thou schalt hiere,\n  Touchende of love in this matiere.\n                               [Sidenote: [TALE OF PHEBUS AND DAPHNE.]]\n    A Maiden whilom ther was on,\n  Which Daphne hihte, and such was non[995]\n  Of beaute thanne, as it was seid.\n        [Sidenote: Hic ponit Confessor exemplum contra illos\n        qui in amoris causa nimia festinacione concupiscentes\n        tardius expediunt. Et narrat qualiter pro eo quod Phebus\n        quamdam virginem pulcherimam nomine Daphnem nimia amoris\n        acceleracione insequebatur, iratus Cupido cor Phebi sagitta\n        aurea ignita ardencius vulnerauit: et econtra cor Daphne\n        quadam sagitta plumbea, que frigidissima fuit, sobrius\n        perforauit. Et sic quanto magis Phebus ardencior in amore\n        Daphnem prosecutus[996] est, tanto magis ipsa frigidior\n        Phebi concupiscenciam toto corde fugitiua dedignabatur.]\n  Phebus his love hath on hire leid,\n  And therupon to hire he soghte\n  That sche with him no reste hadde;\n  For evere upon hire love he gradde,\n  And sche seide evere unto him nay.\n  So it befell upon a dai,\n  Cupide, which hath every chance\n  Of love under his governance,\n  Syh Phebus hasten him so sore:\n  And for he scholde him haste more,\n  And yit noght speden ate laste,\n  A dart thurghout his herte he caste,                              1700\n  Which was of gold and al afyre,\n  That made him manyfold desire\n  Of love more thanne he dede.\n  To Daphne ek in the same stede\n  A dart of Led he caste and smot,\n  Which was al cold and nothing hot.\n  And thus Phebus in love brenneth,\n  And in his haste aboute renneth,\n  To loke if that he mihte winne;\n  For evere awei fro him sche fledde,\n  So that he nevere his love spedde.\n  And forto make him full believe\n  That no Folhaste mihte achieve\n  To gete love in such degree,\n  This Daphne into a lorer tre\n  Was torned, which is evere grene,\n  In tokne, as yit it mai be sene,\n  That sche schal duelle a maiden stille,\n    Be suche ensamples, as thei stonde,\n  Mi Sone, thou miht understonde,\n  To hasten love is thing in vein,\n  Whan that fortune is therayein.\n  To take where a man hath leve\n  Good is, and elles he mot leve;\n  For whan a mannes happes failen,\n  Ther is non haste mai availen.\n    Mi fader, grant merci of this:\n  No tre, but halt hire oghne forme,\n  Ther mai me noman so enforme,[997]\n  To whether part fortune wende,\n  That I unto mi lyves ende\n  Ne wol hire serven everemo.\n    Mi Sone, sithen it is so,\n  I seie nomor; bot in this cas\n  Bewar how it with Phebus was.\n  Noght only upon loves chance,\n  Which falleth unto mannes dede,\n  Folhaste is evere forto drede,\n  And that a man good consail take,\n  Er he his pourpos undertake,\n  For consail put Folhaste aweie.\n    Now goode fader, I you preie,\n  That forto wisse me the more,\n  Som good ensample upon this lore\n  Ye wolden telle of that is write,\n  How I Folhaste scholde eschuie,\n  And the wisdom of conseil suie.\n    Mi Sone, that thou miht enforme\n  Thi pacience upon the forme\n  Of olde essamples, as thei felle,\n  Now understond what I schal telle.\n    Whan noble Troie was belein\n  And overcome, and hom ayein\n  The Gregois torned fro the siege,\n        [Sidenote: Hic ponit Confessor exemplum contra illos qui\n        nimio furore accensi vindictam Ire sue vltra quam decet\n        consequi affectant. Et narrat qualiter Athemas et Demephon\n        Reges, cum ipsi de bello Troiano ad propria remeassent et\n        a suis ibidem pacifice recepti non fuissent, congregato\n        aliunde pugnatorum excercitu, regiones suas non solum\n        incendio vastare set et omnes in eisdem habitantes a minimo\n        vsque ad maiorem in perpetuam vindicte memoriam gladio\n        interficere feruore[998] iracundie proposuerunt. Set Rex\n        Nestor, qui senex et sapiens fuit, ex paciencia tractatus\n        inter ipsos Reges et eorum Regna inita pace et concordia\n        huiusmodi impetuositatem micius[999] pacificauit.]\n  The kinges founde here oghne liege                                1760\n  In manye places, as men seide,\n  That hem forsoke and desobeide.\n  Among the whiche fell this cas[1000]\n  To Demephon and Athemas,\n  That weren kinges bothe tuo,\n  And bothe weren served so:\n  Here lieges wolde hem noght receive,[1001]\n  So that thei mote algates weyve\n  To seche lond in other place,\n  Wherof they token hem to rede,\n  And soghten frendes ate nede,\n  And ech of hem asseureth other\n  To helpe as to his oghne brother,\n  To vengen hem of thilke oultrage\n  And winne ayein here heritage.\n  And thus thei ryde aboute faste\n  To gete hem help, and ate laste\n  Thei hadden pouer sufficant,\n  That thei ne scholden no lif save,\n  Ne prest, ne clerc, ne lord, ne knave,\n  Ne wif, ne child, of that thei finde,\n  Which berth visage of mannes kinde,\n  So that no lif schal be socoured,\n  Bot with the dedly swerd devoured:\n  In such Folhaste here ordinance\n  Thei schapen forto do vengance.\n  Whan this pourpos was wist and knowe\n  Of wordes many a speche aboute:\n  Of yonge men the lusti route\n  Were of this tale glad ynowh,\n  Ther was no care for the plowh;\n  As thei that weren Folhastif,\n  Thei ben acorded to the strif,\n  And sein it mai noght be to gret\n  To vengen hem of such forfet:\n  Thus seith the wilde unwise tonge\n  Bot Nestor, which was old and hor,\n  The salve sih tofore the sor,\n  As he that was of conseil wys:\n  So that anon be his avis\n  Ther was a prive conseil nome.\n  The lordes ben togedre come;[1003]\n  This Demephon and Athemas\n  Here pourpos tolden, as it was;\n  Thei sieten alle stille and herde,\n  He bad hem, if thei wolde winne,\n  They scholden se, er thei beginne,\n  Here ende, and sette here ferste entente,\n  That thei hem after ne repente:\n  And axeth hem this questioun,\n  To what final conclusioun\n  Thei wolde regne Kinges there,\n  If that no poeple in londe were;\n  And seith, it were a wonder wierde\n  Wher no lif is bot only beste\n  Under the liegance of his heste;\n  For who that is of man no king,\n  The remenant is as no thing.\n  He seith ek, if the pourpos holde\n  To sle the poeple, as thei tuo wolde,\n  Whan thei it mihte noght restore,\n  Al Grece it scholde abegge sore,\n  To se the wilde beste wone\n  And for that cause he bad hem trete,\n  And stinte of the manaces grete.[1005]\n  Betre is to winne be fair speche,\n  He seith, than such vengance seche;\n  For whanne a man is most above,\n  Him nedeth most to gete him love.\n    Whan Nestor hath his tale seid,\n  Ayein him was no word withseid;\n  It thoghte hem alle he seide wel:\n  Fro werre torneth into pes.\n  Bot forth thei wenten natheles;\n  And whan the Contres herde sein\n  How that here kinges be besein\n  Of such a pouer as thei ladde,\n  Was non so bold that hem ne dradde,\n  And forto seche pes and grith\n  Thei sende and preide anon forthwith,\n  So that the kinges ben appesed,\n  Al was foryete and noght recorded.\n  And thus thei ben togedre acorded;\n  The kinges were ayein received,\n  And pes was take and wraththe weived,\n  And al thurgh conseil which was good\n  Of him that reson understod.\n    Be this ensample, Sone, attempre\n  Thin herte and let no will distempre\n  Thi wit, and do nothing be myht\n  Folhaste is cause of mochel wo;\n  Forthi, mi Sone, do noght so.\n  And as touchende of Homicide\n  Which toucheth unto loves side,\n  Fulofte it falleth unavised\n  Thurgh will, which is noght wel assised,[1008]\n  Whan wit and reson ben aweie\n  And that Folhaste is in the weie,\n  Wherof hath falle gret vengance.\n  To love in such a maner wise\n  That thou deserve no juise:\n  For wel I wot, thou miht noght lette,\n  That thou ne schalt thin herte sette\n  To love, wher thou wolt or non;\n  Bot if thi wit be overgon,\n  So that it torne into malice,\n  Ther wot noman of thilke vice,\n  What peril that ther mai befalle:\n  Which is gret pite forto hiere,\n  I thenke forto tellen hiere,\n  That thou such moerdre miht withstonde,\n  Whan thou the tale hast understonde.\n    Of Troie at thilke noble toun,\n  Whos fame stant yit of renoun[1009]\n        [Sidenote: Hic ponit Confessor exemplum contra illos qui\n        ob sue concupiscencie desiderium homicide efficiuntur.\n        Et narrat qualiter Climestra vxor Regis Agamenontis, cum\n        ipse a bello Troiano domi redisset, consilio Egisti, quem\n        adultera peramauit, sponsum suum in cubili dormientem\n        sub noctis silencio trucidabat; cuius mortem filius\n        eius Horestes tunc minoris etatis postea diis admonitus\n        seueritate crudelissima[1011] vindicauit.]\n  And evere schal to mannes Ere,\n  The Siege laste longe there,\n  Er that the Greks it mihten winne,\n  Bot of the Greks that lyhe aboute\n  Agamenon ladde al the route.\n  This thing is knowen overal,[1010]\n  Bot yit I thenke in special\n  To my matiere therupon\n  Telle in what wise Agamenon,\n  Thurgh chance which mai noght be weived,\n  Of love untrewe was deceived.\n  An old sawe is, \u2018Who that is slyh\n  He makth the ferre Lieve loth\u2019:\n  Of love and thus fulofte it goth.\n  Ther while Agamenon batailleth\n  To winne Troie, and it assailleth,\n  Fro home and was long time ferr,\n  Egistus drowh his qweene nerr,\n  And with the leiser which he hadde\n  This ladi at his wille he ladde:[1012]\n  Climestre was hire rihte name,\n  To love there it mai noght laste.\n  Bot fell to meschief ate laste;\n  For whan this noble worthi kniht[1013]\n  Fro Troie cam, the ferste nyht[1014]\n  That he at home abedde lay,\n  Egistus, longe er it was day,\n  As this Climestre him hadde asent,\n  And weren bothe of on assent,\n  Be treson slowh him in his bedd.\n  Bot moerdre, which mai noght ben hedd,                            1920\n  Sprong out to every mannes Ere,\n  Wherof the lond was full of fere.\n    Agamenon hath be this qweene\n  A Sone, and that was after sene;[1015]\n  Bot yit as thanne he was of yowthe,\n  A babe, which no reson cowthe,\n  And as godd wolde, it fell him thus.\n  A worthi kniht Taltabius\n  This yonge child hath in kepinge,\n  Of this treson, of this misdede,\n  He gan withinne himself to drede,\n  In aunter if this false Egiste\n  Upon him come, er he it wiste,\n  To take and moerdre of his malice[1017]\n  This child, which he hath to norrice:\n  And for that cause in alle haste\n  Out of the lond he gan him haste\n  And to the king of Crete he strawhte[1018]\n  And preide him for his fader sake\n  That he this child wolde undertake\n  And kepe him til he be of Age,\n  So as he was of his lignage;\n  And tolde him over al the cas,\n  How that his fadre moerdred was,\n  And hou Egistus, as men seide,\n  Was king, to whom the lond obeide.\n  And whanne Ydomeneux the king\n  Hath understondihge of this thing,                                1950\n  Which that this kniht him hadde told,\n  He made sorwe manyfold,\n  And tok this child into his warde,\n  And seide he wolde him kepe and warde,\n  Til that he were of such a myht\n  To handle a swerd and ben a knyht,\n  To venge him at his oghne wille.\n  And thus Horestes duelleth stille,\n  Such was the childes rihte name,\n  Which after wroghte mochel schame                                 1960\n  In vengance of his fader deth.\n    The time of yeres overgeth,\n  That he was man of brede and lengthe,\n  Of wit, of manhod and of strengthe,\n  A fair persone amonges alle.\n  And he began to clepe and calle,\n  As he which come was to manne,\n  Unto the King of Crete thanne,[1019]\n  Preiende that he wolde him make\n  For lengere wolde he noght beleve,\n  He seith, bot preith the king of leve\n  To gon and cleyme his heritage\n  And vengen him of thilke oultrage\n  Which was unto his fader do.\n  The king assenteth wel therto,\n  With gret honour and knyht him makth,\n  And gret pouer to him betakth,\n  And gan his journe forto caste:[1020]\n  His leve tok and forth he goth.\n  As he that was in herte wroth,\n  His ferste pleinte to bemene,\n  Unto the Cite of Athene\n  He goth him forth and was received,\n  So there was he noght deceived.\n  The Duc and tho that weren wise\n  Thei profren hem to his servise;\n  And he hem thonketh of here profre[1021]\n  Unto the goddes for his sped,\n  As alle men him yeven red.\n  So goth he to the temple forth:\n  Of yiftes that be mochel worth\n  His sacrifice and his offringe\n  He made; and after his axinge\n  He was ansuerd, if that he wolde\n  His stat recovere, thanne he scholde\n  Upon his Moder do vengance\n  Therof mihte everemore abide,\n  As sche that was an homicide\n  And of hire oghne lord Moerdrice.[1022]\n  Horestes, which of thilke office\n  Was nothing glad, as thanne he preide[1023]\n  Unto the goddes there and seide\n  That thei the juggement devise,\n  How sche schal take the juise.\n  And therupon he hadde ansuere,\n  That he hire Pappes scholde of tere                               2010\n  Out of hire brest his oghne hondes,\n  And for ensample of alle londes\n  With hors sche scholde be todrawe,\n  Til houndes hadde hire bones gnawe\n  Withouten eny sepulture:\n  This was a wofull aventure.\n  And whan Horestes hath al herd,\n  How that the goddes have ansuerd,\n  Forth with the strengthe which he ladde\n  And to a Cite forth thei gon,\n  The which was cleped Cropheon,\n  Where as Phoieus was lord and Sire,[1024]\n  Which profreth him withouten hyre\n  His help and al that he mai do,\n  As he that was riht glad therto,\n  To grieve his mortiel enemy:\n  And tolde hem certein cause why,\n  How that Egiste in Mariage\n  Forlai, and afterward forsok,\n  Whan he Horestes Moder tok.\n    Men sein, \u2018Old Senne newe schame\u2019:\n  Thus more and more aros the blame\n  Ayein Egiste on every side.\n  Horestes with his host to ride\n  Began, and Phoieus with hem wente;\n  I trowe Egiste him schal repente.\n  Thei riden forth unto Micene,\n  The which Horestes moder is:[1025]\n  And whan sche herde telle of this,[1026]\n  The gates weren faste schet,\n  And thei were of here entre let.[1027]\n  Anon this Cite was withoute\n  Belein and sieged al aboute,[1028]\n  And evere among thei it assaile,\n  Fro day to nyht and so travaile,\n  Til ate laste thei it wonne;\n    Horestes dede his moder calle\n  Anon tofore the lordes alle\n  And ek tofor the poeple also,\n  To hire and tolde his tale tho,\n  And seide, \u2018O cruel beste unkinde,\n  How mihtest thou thin herte finde,[1029]\n  For eny lust of loves drawhte,\n  That thou acordest to the slawhte\n  Of him which was thin oghne lord?\n  Thou miht thi werkes noght forsake;\n  So mot I for mi fader sake\n  Vengance upon thi bodi do,\n  As I comanded am therto.\n  Unkindely for thou hast wroght,\n  Unkindeliche it schal be boght,\n  The Sone schal the Moder sle,\n  For that whilom them seidest yee\n  To that thou scholdest nay have seid.\u2019\n  Upon his Moder brest anon,\n  And rente out fro the bare bon\n  Hire Pappes bothe and caste aweie\n  Amiddes in the carte weie,\n  And after tok the dede cors\n  And let it drawe awey with hors\n  Unto the hound and to the raven;[1030]\n  Sche was non other wise graven.\n    Egistus, which was elles where,\n  How that Micenes was belein,\n  Bot what was more herd he noght sein;[1031]\n  With gret manace and mochel bost\n  He drowh pouer and made an host\n  And cam in rescousse of the toun.\n  Bot al the sleyhte of his tresoun\n  Horestes wiste it be aspie,\n  And of his men a gret partie\n  He made in buisshement abide,\n  That he ne mihte here hond ascape:\n  And in this wise as he hath schape\n  The thing befell, so that Egiste\n  Was take, er he himself it wiste,\n  And was forth broght hise hondes bounde,\n  As whan men han a tretour founde.\n  And tho that weren with him take,\n  Whiche of tresoun were overtake,\n  Togedre in o sentence falle;\n  Was demed to diverse peine,\n  The worste that men cowthe ordeigne,\n  And so forth after be the lawe\n  He was unto the gibet drawe,\n  Where he above alle othre hongeth,\n  As to a tretour it belongeth.\n    Tho fame with hire swifte wynges[1033]\n  Aboute flyh and bar tidinges,\n  And made it cowth in alle londes\n  How that Horestes with hise hondes                                2110\n  Climestre his oghne Moder slowh.\n  Some sein he dede wel ynowh,\n  And som men sein he dede amis,\n  Diverse opinion ther is:\n  That sche is ded thei speken alle,\n  Bot pleinli hou it is befalle,\n  The matiere in so litel throwe\n  In soth ther mihte noman knowe\n  Bot thei that weren ate dede:\n  The worste speche is rathest herd\n  And lieved, til it be ansuerd.\n  The kinges and the lordes grete\n  Begonne Horestes forto threte\n  To puten him out of his regne:\n  \u2018He is noght worthi forto regne,\n  The child which slowh his moder so,\u2019\n  Thei saide; and therupon also\n  The lordes of comun assent\n  And to Athenes king and lord\n  Togedre come of on acord,\n  To knowe hou that the sothe was:\n  So that Horestes in this cas\n  Thei senden after, and he com.\n  King Menelay the wordes nom\n  And axeth him of this matiere:\n  And he, that alle it mihten hiere,\n  Ansuerde and tolde his tale alarge,[1034]\n  Comanded him in such a wise\n  His oghne hond to do juise.\n  And with this tale a Duc aros,\n  Which was a worthi kniht of los,\n  His name was Meneste\u00fcs,\n  And seide unto the lordes thus:\n  \u2018The wreeche which Horestes dede,\n  It was thing of the goddes bede,\n  And nothing of his crualte;\n  In al this place such a kniht\n  That wolde sein it was no riht,\n  I wole it with my bodi prove.\u2019\n  And therupon he caste his glove,\n  And ek this noble Duc alleide\n  Ful many an other skile, and seide\n  Sche hadde wel deserved wreche,\n  Ferst for the cause of Spousebreche,\n  And after wroghte in such a wise\n  Whan that sche for so foul a vice\n  Was of hire oghne lord moerdrice.\n  Thei seten alle stille and herde,\n  Bot therto was noman ansuerde,\n  It thoghte hem alle he seide skile,\n  Ther is noman withseie it wile;[1035]\n  Whan thei upon the reson musen,\n  Horestes alle thei excusen:[1036]\n  So that with gret solempnete\n  Received, and coroned king.\n  And tho befell a wonder thing:\n  Egiona, whan sche this wiste,\n  Which was the dowhter of Egiste\n  And Soster on the moder side\n  To this Horeste, at thilke tide,\n  Whan sche herde how hir brother spedde,[1037]\n  For pure sorwe, which hire ledde,\n  That he ne hadde ben exiled,\n  Anon and hyng hireselve tho.\n  It hath and schal ben everemo,\n  To moerdre who that wole assente,\n  He mai noght faille to repente:\n  This false Egiona was on,\n  Which forto moerdre Agamenon\n  Yaf hire acord and hire assent,\n  So that be goddes juggement,\n  Thogh that non other man it wolde,\n  Sche tok hire juise as sche scholde;                              2190\n  And as sche to an other wroghte,\n  Vengance upon hireself sche soghte,\n  And hath of hire unhappi wit\n  A moerdre with a moerdre quit.\n  Such is of moerdre the vengance.\n    Forthi, mi Sone, in remembrance\n  Of this ensample tak good hiede:\n  For who that thenkth his love spiede\n  With moerdre, he schal with worldes schame\n    Mi fader, of this aventure\n  Which ye have told, I you assure\n  Min herte is sory forto hiere,\n  Bot only for I wolde lere\n  What is to done, and what to leve.\n        [Sidenote: [1038]Hic queritur quibus de causis licet\n        hominem[1039] occidere.]\n    And over this now be your leve,\n  That ye me wolden telle I preie,\n  If ther be lieffull eny weie\n  Withoute Senne a man to sle.[1040]\n  What man that is of traiterie,\n  Of moerdre or elles robberie\n  Atteint, the jugge schal noght lette,\n  Bot he schal slen of pure dette,\n  And doth gret Senne, if that he wonde.\n  For who that lawe hath upon honde,\n  And spareth forto do justice\n  For merci, doth noght his office,\n  That he his mercy so bewareth,\n        [Sidenote: Seneca.[1041] Iudex qui parcit[1042] vlcisci,\n        multos improbos facit.]\n  Whan for o schrewe which he spareth                               2220\n  A thousand goode men he grieveth:\n  With such merci who that believeth\n  To plese god, he is deceived,\n  Or elles resoun mot be weyved.\n        [Sidenote: Apostolus. Non sine causa Iudex gladium\n  The lawe stod er we were bore,\n  How that a kinges swerd is bore\n  In signe that he schal defende\n  His trewe poeple and make an ende\n  Of suche as wolden hem devoure.\n  The lawe and comun riht to winne,\n  A man mai sle withoute Sinne,\n  And do therof a gret almesse,\n  So forto kepe rihtwisnesse.\n  And over this for his contre\n  In time of werre a man is fre\n  Himself, his hous and ek his lond\n  Defende with his oghne hond,\n  And slen, if that he mai no bet,\n    Now, fader, thanne I you beseche\n  Of hem that dedly werres seche\n  In worldes cause and scheden blod,\n  If such an homicide is good.[1045]\n    Mi Sone, upon thi question\n  The trowthe of myn opinion,\n  Als ferforth as my wit arecheth\n  And as the pleine lawe techeth,[1046]\n  I woll thee telle in evidence,\n  v. _Quod creat ipse deus, necat hoc homicida creatum,_\n      _Vltor et humano sanguine spargit humum._\n     _Vt pecoris sic est hominis cruor, heu, modo fusus,_\n      _Victa iacet pietas, et furor vrget opus._\n     _Angelus \u2018In terra pax\u2019 dixit, et vltima Cristi_\n      _Verba sonant pacem, quam modo guerra fugat._\n    The hihe god of his justice\n        [Sidenote: Hic loquitur contra motores guerre, que non\n        solum homicidii set vniversi mundi desolacionis mater\n        existit.]\n  That ilke foule horrible vice\n  Of homicide he hath forbede,\n  Be Mo\u00efses as it was bede.\n  Whan goddes Sone also was bore,\n  He sende hise anglis doun therfore,[1047]\n  Whom the Schepherdes herden singe,\n  Pes to the men of welwillinge\n  In erthe be among ous here.[1048]\n  After the lawe of charite,\n  Ther schal no dedly werre be:\n  And ek nature it hath defended\n  And in hir lawe pes comended,\n  Which is the chief of mannes welthe,\n  Of mannes lif, of mannes helthe.\n  Bot dedly werre hath his covine\n  Of pestilence and of famine,\n  Of poverte and of alle wo,\n  Which now the werre hath under fote,\n  Til god himself therof do bote.\n  For alle thing which god hath wroght\n  In Erthe, werre it bringth to noght:\n  The cherche is brent, the priest is slain,\n  The wif, the maide is ek forlain,\n  The lawe is lore and god unserved:\n  I not what mede he hath deserved\n  That suche werres ledeth inne.\n  Ferst to acompte his grete cost\n  Forth with the folk that he hath lost,\n  As to the worldes rekeninge\n  Ther schal he finde no winnynge;\n  And if he do it to pourchace\n  The hevene mede, of such a grace\n  I can noght speke, and natheles[1049]\n  Crist hath comanded love and pes,\n  And who that worcheth the revers,\n  And sithen thanne that we finde\n  That werres in here oghne kinde\n  Ben toward god of no decerte,[1050]\n  And ek thei bringen in poverte\n  Of worldes good, it is merveile\n  Among the men what it mai eyle,\n  That thei a pes ne conne sette.\n  I trowe Senne be the lette,\n              [Sidenote: Apostolus. Stipendium peccati mors est.[1051]]\n  And every mede of Senne is deth;\n  Bot we that ben of o believe\n  Among ousself, this wolde I lieve,\n  That betre it were pes to chese,\n  Than so be double weie lese.\n    I not if that it now so stonde,\n  Bot this a man mai understonde,\n  Who that these olde bokes redeth,\n  That coveitise is on which ledeth,\n  And broghte ferst the werres inne.\n  Ther was it proved hou it stod:\n  To Perce, which was ful of good,\n  Thei maden werre in special,\n  And so thei deden overal,\n  Wher gret richesse was in londe,\n  So that thei leften nothing stonde\n  Unwerred, bot onliche Archade.\n        [Sidenote: Nota, quod Greci omnem terram fertilem\n        debellabant, set tantum Archadiam, pro eo quod pauper et\n        sterilis fuit, pacifice dimiserunt.]\n  For there thei no werres made,[1052]\n  Be cause it was bareigne and povere,\n  Wherof thei mihten noght recovere;                                2320\n  And thus poverte was forbore,\n  He that noght hadde noght hath lore.\n  Bot yit it is a wonder thing,\n  Whan that a riche worthi king,\n  Or other lord, what so he be,\n  Wol axe and cleyme proprete\n  In thing to which he hath no riht,\n  Bot onliche of his grete miht:\n  For this mai every man wel wite,\n  Expressly stonden therayein.\n  Bot he mot nedes somwhat sein,\n  Althogh ther be no reson inne,\n  Which secheth cause forto winne:\n  For wit that is with will oppressed,\n  Whan coveitise him hath adressed,\n  And alle resoun put aweie,\n  He can wel finde such a weie\n  To werre, where as evere him liketh,\n  Wherof that he the world entriketh,                               2340\n  That many a man of him compleigneth:\n  Bot yit alwei som cause he feigneth,\n  And of his wrongful herte he demeth[1053]\n  That al is wel, what evere him semeth,\n  Be so that he mai winne ynowh.\n  For as the trew man to the plowh[1054]\n  Only to the gaignage entendeth,\n  Riht so the werreiour despendeth\n  His time and hath no conscience.\n  Of hem that suche werres make,\n  Thou miht a gret ensample take,\n  How thei her tirannie excusen\n  Of that thei wrongfull werres usen,\n  And how thei stonde of on acord,\n  The Souldeour forth with the lord,\n  The povere man forth with the riche,\n  As of corage thei ben liche,\n  To make werres and to pile\n  Wherof a propre tale I rede,\n  As it whilom befell in dede.\n                                [Sidenote: [ALEXANDER AND THE PIRATE.]]\n    Of him whom al this Erthe dradde,\n  Whan he the world so overladde\n  Thurgh werre, as it fortuned is,\n        [Sidenote: Hic declarat per exemplum contra istos Principes\n        seu alios quoscumque illicite guerre motores. Et narrat de\n        quodam pirata in partibus marinis spoliatore notissimo, qui\n        cum captus fuisset, et in iudicium coram Rege Alexandro\n        productus et de latrocinio accusatus, dixit, \u2018O Alexander,\n        vere quia cum paucis sociis spoliorum causa naues tantum\n        exploro, ego latrunculus vocor; tu autem, quia cum[1055]\n        infinita bellatorum multitudine vniuersam terram subiugando\n        spoliasti, Imperator diceris. Ita quod status tuus a statu\n        meo differt, set eodem animo condicionem parilem habemus.\u2019\n        Alexander vero eius audaciam in responsione comprobans,\n        ipsum penes se familiarem retinuit; et sic bellicosus\n        bellatori complacuit.]\n  King Alisandre, I rede this;\n  How in a Marche, where he lay,\n  It fell per chance upon a day\n  A Rovere of the See was nome,\n  And slain and take here good aweie:\n  This Pilour, as the bokes seie,\n  A famous man in sondri stede\n  Was of the werkes whiche he dede.\n  This Prisoner tofor the king\n  Was broght, and there upon this thing\n  In audience he was accused:\n  And he his dede hath noght excused,\n  Bot preith the king to don him riht,\n  I have an herte lich to thin;\n  For if the pouer were myn,[1056]\n  Mi will is most in special\n  To rifle and geten overal\n  The large worldes good aboute.\n  Bot for I lede a povere route\n  And am, as who seith, at meschief,\n  The name of Pilour and of thief\n  I bere; and thou, which routes grete\n  And dost riht as I wolde do,\n  Thi name is nothing cleped so,\n  Bot thou art named Emperour.\n  Oure dedes ben of o colour\n  And in effect of o decerte,\n  Bot thi richesse and my poverte\n  Tho ben noght taken evene liche.\n  And natheles he that is riche\n  This dai, tomorwe he mai be povere;\n  A povere man to gret richesse\n  Men sen: forthi let rihtwisnesse[1057]\n  Be peised evene in the balance.\n    The king his hardi contienance\n  Behield, and herde hise wordes wise,\n  And seide unto him in this wise:[1058]\n  \u2018Thin ansuere I have understonde,\n  Wherof my will is, that thou stonde\n  In mi service and stille abide.\u2019\n  He hath him terme of lif withholde,\n  The mor and for he schal ben holde,[1059]\n  He made him kniht and yaf him lond,\n  Which afterward was of his hond\n  An orped kniht in many a stede,\n  And gret prouesce of armes dede,\n  As the Croniqes it recorden.\n    And in this wise thei acorden,\n  The whiche of o condicioun\n  Such Capitein such retenue.\n  Bot forto se to what issue\n  The thing befalleth ate laste,\n  It is gret wonder that men caste\n  Here herte upon such wrong to winne,\n  Wher no beyete mai ben inne,\n  And doth desese on every side:\n  Bot whan reson is put aside\n  And will governeth the corage,\n  The faucon which that fleth ramage                                2430\n  And soeffreth nothing in the weie,\n  Wherof that he mai take his preie,\n  Is noght mor set upon ravine,\n  Than thilke man which his covine[1060]\n  Hath set in such a maner wise:\n  For al the world ne mai suffise[1061]\n  To will which is noght resonable.[1062]\n                             [Sidenote: [WARS AND DEATH OF ALEXANDER.]]\n    Wherof ensample concordable\n  Lich to this point of which I meene,\n        [Sidenote: Hic secundum gesta Regis Alexandri de\n        guerris illicitis ponit Confessor exemplum, dicens quod\n        quamuis Alexander sua potencia tocius mundi victor sibi\n        subiugarat[1063] imperium, ipse tandem mortis victoria\n        subiugatus cunctipotentis sentenciam euadere non potuit.]\n  Which hadde set al his entente,\n  So as fortune with him wente,\n  That reson mihte him non governe,[1064]\n  Bot of his will he was so sterne,\n  That al the world he overran\n  And what him list he tok and wan.\n  In Ynde the superiour\n  Whan that he was ful conquerour,\n  And hadde his wilful pourpos wonne[1065]\n  This king homward to Macedoine,\n  Whan that he cam to Babiloine,\n  And wende most in his Empire,\n  As he which was hol lord and Sire,\n  In honour forto be received,\n  Most sodeinliche he was deceived,\n  And with strong puison envenimed.\n  And as he hath the world mistimed\n  Noght as he scholde with his wit,\n    Thus was he slain that whilom slowh,\n  And he which riche was ynowh\n  This dai, tomorwe he hadde noght:\n  And in such wise as he hath wroght\n  In destorbance of worldes pes,\n  His werre he fond thanne endeles,\n  In which for evere desconfit\n  He was. Lo now, for what profit\n  Of werre it helpeth forto ryde,\n  To sle the worldes men aboute,\n  As bestes whiche gon theroute.\n  For every lif which reson can\n  Oghth wel to knowe that a man[1067]\n  Ne scholde thurgh no tirannie\n  Lich to these othre bestes die,[1068]\n  Til kinde wolde for him sende.\n  I not hou he it mihte amende,[1069]\n  Which takth awei for everemore\n    Forthi, mi Sone, in alle weie\n  Be wel avised, I thee preie,\n  Of slawhte er that thou be coupable\n  Withoute cause resonable.\n    Mi fader, understonde it is,\n  That ye have seid; bot over this\n  I prei you tell me nay or yee,\n  To passe over the grete See\n  To werre and sle the Sarazin,\n  Is that the lawe?\n  To preche and soffre for the feith,[1070]\n  That have I herd the gospell seith;[1071]\n  Bot forto slee, that hiere I noght.\n  Crist with his oghne deth hath boght\n  Alle othre men, and made hem fre,\n  In tokne of parfit charite;\n  And after that he tawhte himselve,\n  Whan he was ded, these othre tuelve\n  Of hise Apostles wente aboute\n  Wherof the deth in sondri place\n  Thei soffre, and so god of his grace\n  The feith of Crist hath mad aryse:\n  Bot if thei wolde in other wise\n  Be werre have broght in the creance,\n  It hadde yit stonde in balance.\n  And that mai proven in the dede;\n  For what man the Croniqes rede,\n  Fro ferst that holi cherche hath weyved\n  To preche, and hath the swerd received,                           2510\n  Wherof the werres ben begonne,\n  A gret partie of that was wonne\n  To Cristes feith stant now miswent:\n  Godd do therof amendement,\n  So as he wot what is the beste.\n  Bot, Sone, if thou wolt live in reste\n  Of conscience wel assised,\n  Er that thou sle, be wel avised:\n  For man, as tellen ous the clerkes,\n  Hath god above alle ertheli werkes                                2520\n  Ordeined to be principal,\n  And ek of Soule in special\n  He is mad lich to the godhiede.\n  So sit it wel to taken hiede\n  And forto loke on every side,\n  Er that thou falle in homicide,\n  Which Senne is now so general,\n  That it welnyh stant overal,\n  In holi cherche and elles where.[1073]\n  The world mot nede fare amis:\n  For whan the welle of pite is\n  Thurgh coveitise of worldes good\n  Defouled with schedinge of blod,\n  The remenant of folk aboute\n  Unethe stonden eny doute\n  To werre ech other and to slee.\n  So is it all noght worth a Stree,\n  The charite wherof we prechen,\n  And thus the blinde conscience\n  Of pes hath lost thilke evidence\n  Which Crist upon this Erthe tawhte.\n  Now mai men se moerdre and manslawhte[1074]\n  Lich as it was be daies olde,\n  Whan men the Sennes boghte and solde.\n             [Sidenote: Facilitas venie occasionem prebet delinquendi.]\n    In Grece afore Cristes feith,\n  I rede, as the Cronique seith,\n  Touchende of this matiere thus,\n  His oghne brother Phocus slowh;\n  Bot for he hadde gold ynowh\n  To yive, his Senne was despensed\n  With gold, wherof it was compensed:\n  Achastus, which with Venus was\n  Hire Priest, assoilede in that cas,[1075]\n  Al were ther no repentance.\n  And as the bok makth remembrance,\n  It telleth of Medee also;\n  Ege\u00fcs in the same plit\n  Hath mad hire of hire Senne quit.\n  The Sone ek of Amphioras,\n  Whos rihte name Alme\u00fcs was,\n  His Moder slowh, Eriphile;\n  Bot Achilo the Priest and he,\n  So as the bokes it recorden,\n  For certein Somme of gold acorden[1076]\n  That thilke horrible sinfull dede\n  Of worldes good it falleth ofte\n  That homicide is set alofte\n  Hiere in this lif; bot after this[1077]\n  Ther schal be knowe how that it is\n  Of hem that suche thinges werche,\n  And hou also that holi cherche\n  Let suche Sennes passe quyte,\n  And how thei wole hemself aquite[1078]\n  Of dedly werres that thei make.\n  The lawe which is naturel\n  Be weie of kinde scheweth wel\n  That homicide in no degree,\n  Which werreth ayein charite,\n  Among the men ne scholde duelle.\n  For after that the bokes telle,\n  To seche in al this worldesriche,[1079]\n  Men schal noght finde upon his liche\n  A beste forto take his preie:\n  Thanne is it wonder of a man,[1080]\n  Which kynde hath and resoun can,\n  That he wol owther more or lasse\n  His kinde and resoun overpasse,\n  And sle that is to him semblable.\n  So is the man noght resonable\n  Ne kinde, and that is noght honeste,\n  Whan he is worse than a beste.\n        [Sidenote: Nota secundum Solinum contra homicidas de natura\n        cuiusdam Auis faciem ad similitudinem humanam habentis, que\n        cum de preda sua hominem juxta fluuium occiderit videritque\n        in aqua similem sibi occisum, statim pre dolore moritur.]\n    Among the bokes whiche I finde\n  And seith of fowhles ther is on,\n  Which hath a face of blod and bon\n  Lich to a man in resemblance.\n  And if it falle him so per chance,\n  As he which is a fowhl of preie,\n  That he a man finde in his weie,\n  He wol him slen, if that he mai:\n  Bot afterward the same dai,\n  Whan he hath eten al his felle,\n  In which whan he wol drinke take,\n  Of his visage and seth the make\n  That he hath slain, anon he thenketh\n  Of his misdede, and it forthenketh\n  So gretly, that for pure sorwe\n  He liveth noght til on the morwe.\n  Be this ensample it mai well suie\n  That man schal homicide eschuie,\n  For evere is merci good to take,\n  And that justice is therayein.\n  For ofte time I have herd sein\n  Amonges hem that werres hadden,\n  That thei som while here cause ladden[1081]\n  Be merci, whan thei mihte have slain,\n  Wherof that thei were after fain:\n  And, Sone, if that thou wolt recorde\n  The vertu of Misericorde,\n  Thou sihe nevere thilke place,\n  For every lawe and every kinde\n  The mannes wit to merci binde;\n  And namely the worthi knihtes,\n  Whan that thei stonden most uprihtes\n  And ben most mihti forto grieve,\n  Thei scholden thanne most relieve\n  Him whom thei mihten overthrowe,\n  As be ensample a man mai knowe.[1082]\n                             [Sidenote: [TALE OF TELAPHUS AND TEUCER.]]\n    He mai noght failen of his mede\n  In a Cronique and finde thus.\n        [Sidenote: Hic ponit Confessor exemplum de pietate contra\n        homicidium in guerris habenda. Et narrat qualiter Achilles\n        vna cum Thelapho filio suo contra Regem Mesee, qui tunc\n        Theucer vocabatur, bellum inierunt; et cum Achilles dictum\n        Regem in bello prostratum occidere voluisset, Thelaphus\n        pietate motus ipsum clipeo suo cooperiens veniam pro Rege\n        a patre postulauit: pro quo facto ipse Rex adhuc viuens\n        Thephalum Regni sui heredem libera voluntate constituit.]\n  Whan Achilles with Telaphus[1083]\n  His Sone toward Troie were,\n  It fell hem, er thei comen there,\n  Ayein Theucer the king of Mese\n  To make werre and forto sese\n  His lond, as thei that wolden regne\n  And Theucer pute out of his regne.\n  And thus the Marches thei assaile,\n  Thei foghte on bothe sides faste,\n  Bot so it hapneth ate laste,\n  This worthi Grek, this Achilles,\n  The king among alle othre ches:\n  As he that was cruel and fell,\n  With swerd in honde on him he fell,\n  And smot him with a dethes wounde,\n  That he unhorsed fell to grounde.\n  Achilles upon him alyhte,\n  Have slain him fullich in the place;\n  Bot Thelaphus his fader grace\n  For him besoghte, and for pite\n  Preith that he wolde lete him be,\n  And caste his Schield betwen hem tuo.\n  Achilles axeth him why so,\n  And Thelaphus his cause tolde,\n  And seith that he is mochel holde,\n  For whilom Theucer in a stede\n  And seith that he him wolde aquite,[1085]\n  And preith his fader to respite.\n  Achilles tho withdrowh his hond;\n  Bot al the pouer of the lond,\n  Whan that thei sihe here king thus take,\n  Thei fledde and han the feld forsake:\n  The Grecs unto the chace falle,\n  And for the moste part of alle\n  Of that contre the lordes grete\n  And anon after this victoire\n  The king, which hadde good memoire,\n  Upon the grete merci thoghte,\n  Which Telaphus toward him wroghte,[1086]\n  And in presence of al the lond\n  He tok him faire be the hond,\n  And in this wise he gan to seie:\n  \u2018Mi Sone, I mot be double weie\n  Love and desire thin encress;\n  Whilom ful many dai er this,\n  Whan that I scholde have fare amis,\n  Rescousse dede in mi querele\n  And kepte al myn astat in hele:\n  How so ther falle now distance\n  Amonges ous, yit remembrance[1087]\n  I have of merci which he dede\n  As thanne: and thou now in this stede\n  Of gentilesce and of franchise\n  So wol I noght that eny time\n  Be lost of that thou hast do byme;\n  For hou so this fortune falle,\n  Yit stant mi trust aboven alle,\n  For the mercy which I now finde,\n  That thou wolt after this be kinde:\n  And for that such is myn espeir,\n  As for my Sone and for myn Eir\n  I thee receive, and al my lond\n  And in this wise thei acorde,\n  The cause was Misericorde:\n  The lordes dede here obeissance\n  To Thelaphus, and pourveance\n  Was mad so that he was coroned:\n  And thus was merci reguerdoned,\n  Which he to Theucer dede afore.\n    Lo, this ensample is mad therfore,\n  That thou miht take remembrance,\n  Mi Sone; and whan thou sest a chaunce,                            2720\n  Of other mennes passioun\n  Tak pite and compassioun,\n  And let nothing to thee be lief,[1088]\n  Which to an other man is grief.\n  And after this if thou desire\n  To stonde ayein the vice of Ire,\n  Consaile thee with Pacience,\n  And tak into thi conscience\n  Merci to be thi governour.\n  Wherof thin herte schal debate\n  With homicide ne with hate\n  For Cheste or for Malencolie:\n  Thou schalt be soft in compaignie\n  Withoute Contek or Folhaste:\n  For elles miht thou longe waste\n  Thi time, er that thou have thi wille\n  Of love; for the weder stille\n  Men preise, and blame the tempestes.\n  And of this point ye have me tawht,\n  Toward miself the betre sawht\n  I thenke be, whil that I live.\n  Bot for als moche as I am schrive\n  Of Wraththe and al his circumstance,\n  Yif what you list to my penance,\n  And asketh forthere of my lif,\n  If otherwise I be gultif\n  Of eny thing that toucheth Sinne.\n  I schal behinde nothing leve.\n    Mi goode fader, be your leve\n  Thanne axeth forth what so you list,\n  For I have in you such a trist,\n  As ye that be my Soule hele,\n  That ye fro me wol nothing hele,\n  For I schal telle you the trowthe.\n    Mi Sone, art thou coupable of Slowthe\n  In eny point which to him longeth?\n  To wite pleinly what thei meene,\n  So that I mai me schrive cleene.\n    Now herkne, I schal the pointz devise;[1089]\n  And understond wel myn aprise:[1090]\n  For schrifte stant of no value\n  To him that wol him noght vertue\n  To leve of vice the folie:\n  For word is wynd, bot the maistrie\n  Is that a man himself defende\n  Wherof ben fewe now aday.\n  And natheles, so as I may\n  Make unto thi memoire knowe,\n  The pointz of Slowthe thou schalt knowe.\n=Explicit Liber Tercius.=\n    LINENOTES:\n    [837] 7 _margin_ primo] prima H\u2081XERCL primum B\u2082 _om._ G\n    [839] 12 enemy] euermore (euer more) H\u2081 ... B\u2082\n    [841] 51 walkend(e) H\u2081 ... CB\u2082, B wawende L\n    [842] 62 al forlore (alle for lore) H\u2081, B, H\u2083\n    [846] 148 _margin_ malencolia H\u2081 ... B\u2082\n    [847] 162 _margin_ concupiscencia H\u2081XR ... B\u2082\n    [848] 168 Whan ... in a] Whan \u00feat ... in SAdBT\u0394 Whenne ... in W\n    [849] 176 tawht (taught) AJ, B, F tawhte S overmore] euermore\n    AMH\u2081XGRCLB\u2082, T\u0394, W\n    [850] 181 in sihte (in siht) AJM\n    [853] 254 it schal] sche schal H\u2081 ... B\u2082, Ad\n    [854] 286 For thee] ffor \u00fei B\n    [856] 313 modres (moderis, moders) H\u2081 ... B\u2082, \u0394\n    [857] 315 baskle\u00fe AMH\u2081Sn, S\u0394\u039b basked C\n    [858] 331 that] \u00feo AM, Ad, Magd hyt W\n    [860] 355 What \u00feing nature ha\u00fe set in lawe A ... B\u2082, S ... \u0394\n    [861] 390 menable H\u2081XG, Ad\u0394, F menabe J meuable (?) AMB\u2082, ST,\n    H\u2083 mevable R moeuable EC, B mouable (movable) L, W\n    [862] 402 Al one] Along(e) H\u2081G ... B\u2082 All longe X\n    [864] _Latin Verses_ ii. 6 Vincit] Viuat H\u2081 ... CB\u2082 Viuit L\n    [866] 446 He] His FWKH\u2083 It Magd\n    [868] 478 synge (sing) H\u2081XECB\u2082, AdB\u039b, H\u2083\n    [869] 480 be schrewed FK\n    [870] 490 no \u00feinges suche H\u2081XGRCB\u2082 no thynge suche W\n    [871] 504 wolde I] wolde (_om._ I) FKH\u2083 wolle I W\n    [872] 519 meue\u00fe(?) JMXELB\u2082, W moeue\u00fe GC\n    [877] 611 destrance AM\n    [879] 619 overcomth t] ouercome\u00fe C\n    [881] 626 world (worlde) AM, AdT\u0394, FH\u2083 word JH\u2081 ... B\u2082, B\u039b, W\n    [882] 633 teche YEC, B of] in AM, H\u2083\n    [884] 647 assaie _om._ A (_p.m._) to assaie M, H\u2083 assayed X did\n    assai \u0394\n    [891] 743 _margin_ constituebat H\u2081 ... B\u2082\n    [892] 750 the cas] \u00feis cas B\u039b, W\n    [894] 762 were him leuere H\u2081 ... B\u2082 hadde leu_er_ W\n    [898] 784 _margin_ Quia] Qualiter H\u2081 ... B\u2082\n    [900] 795 _margin_ fuerit H\u2081XRCLB\u2082 fuerat GE\n    [902] 807 snow whyt J, B, F snowwhyt A\n    [903] 808 colblak A, F col blak J, B\n    [906m] 822 _margin_ secretam AMH\u2081XRCLB\u2082, H\u2083\n    [907] 831 _margin_ Amans A\n    [909] 858 gadarende F\n    [911] 900 thanne] \u00fean wi\u00fe H\u2081XGECLB\u2082, B \u00fean in R\n    [913] 906 I schal AM, KH\u2083Magd\n    [914] 918 ouermor F eueremore (euer mor etc.) A ... B\u2082, AdBT\u0394,\n    [915] 921 finde] haue AM, KH\u2083Magd be put L\n    [917] 970 \u00fee whilom H\u2081XGCL\n    [918] 973 destrucciou_n_ AJ, B destruction F\n    [919] 979 _margin_ assequentur A\n    [920] 982 _margin_ proditorum H\u2081XRCLB\u2082\n    [921] 983 _margin_ patroque X ... B\u2082 pater \u0394\n    [923] 1007 _margin_ latitantem B\n    [925] 1014 behihte] he hight(e) GCL, W\n    [931] 1060 frenschipe A, F frenschip J frendschip B\n    that H\u2081\n    [933] _Latin Verses_ iv. 1 sit] sic H\u2081 ... B\u2082, B, WH\u2083\n    [934] 1094 to drede] togidre B to geder H\u2081\n    [936] 1112 Bot that] But (Bot) at H\u2081XCLB\u2082\n    [945] 1171 thei tellen] to telle B\n    [946] 1173 jeupartie] champartie H\u2081 ... B\u2082\n    [947] 1174 wihssinge AJ, F wissching (wisshing) C, B\n    [954] 1212 Wherof] Wher(e) H\u2081XRCB\u2082, H\u2083\n    [965] 1330 forto] \u00feat \u00feou SAdBT\u0394\n    [972] 1406 al fordrawe (al for drawe) H\u2081XRCB\u2082, H\u2083 alto gnawe L\n    [974] 1430 fulhast (fulle haste &c.) AMH\u2081XCLB\u2082, Ad, W foule\n    haste \u0394\n    [976] 1440 miht (might) J, B, F mihte A\n    [977] 1448 ffor\u00fe sche X ... B\u2082, \u0394, WH\u2083 And sche T\n    [978] 1462 art cleped L, AdBT\u0394\n    [981] 1487 gret EC, SB grete AJ, F\n    [986] 1562 And \u00feus daunger my fortune ladde H\u2081 ... B\u2082, H\u2083\n    (chaunce _for_ fortune E)\n    [988] 1603 so deie] to deie JH\u2081GE, BT, WH\u2083 forto deie L\n    [989] 1605 such (suche) YXGECLB\u2082, B\u039b, W in such AJM, SAdT\u0394, F\n    such a H\u2081R, H\u2083Magd\n    [990] 1611 tell me] telle \u021de AM\n    [992] 1649 Schal best B Lest schal H\u2081 ... B\u2082, H\u2083\n    [993] 1661 outdrowh F out drowh (drough) AJ, B\n    [996] 1704 _margin_ p_ro_secutus T, F p_er_secutus AC, B, W\n    [997] 1732 me _om._ AML, KH\u2083Magd (no man so me W)\n    [998] 1777 _margin_ feroure_m_ AM\n    [999] 1783 _margin_ micius] inicius H\u2081GECL\n    [1002] 1800 weren \u00feer(e) H\u2081XE ... B\u2082 weren \u00feanne G\n    [1009] 1885 at thilke] \u00feilke B, H\u2083 \u00feat ilke W of \u00feilke L\n    [1010] 1893 thing] king ERL, BT\n    [1011] 1899 _margin_ crudelissima seueritate A ... B\u2082, BT &c.\n    [1013] 1913 wor\u00fei noble AM\n    [1014] 1914 ferste (firste) AJ, B ferst F\n    [1018] 1939 Grece MH\u2081XGRCLB\u2082 Crece E\n    [1019] 1968 Unto] Vnto to F Grece M ... B\u2082 (_except_ EC)\n    [1020] 1979 gan his journe] gan his money XGE gaue his money\n    H\u2081RCLB\u2082\n    [1024] 2023 Phogeus H\u2081 ... B\u2082 Phoreus T\u0394 Plorence W\n    [1026] 2042 herd telle of \u00feis cas H\u2081 ... B\u2082\n    [1029] 2056 \u00feou \u00fein (\u00fei) AJM, SAd\u039b, F \u00feou in \u00fein (\u00fei) H\u2081 ...\n    B\u2082, B\u0394, W in thyn T\n    [1033] 2107 Tho AJM, ST, F The H\u2081 ... B\u2082, AdB\u0394\u039b, WH\u2083 hire] his\n    C the H\u2081 _om._ AM\n    [1035] 2166 wi\u00fesatt his wille X ... B\u2082 withsit hit wille H\u2081\n    with seith hys wille \u0394, W\n    [1038] 2206f. _margin_ Hic queritur--occidere _om._ B\n    [1039] 2207 _margin_ hominem FWH\u2083 homini hominem A ... B\u2082, ST\u0394\u039b\n    [1042] 2221 _margin_ parcit] parat H\u2081G ... B\u2082\n    [1043] 2225 _margin_ Apostolus--portat _om._ H\u2081 ... B\u2082\n    [1044] 2235 _margin_ Pugna pro patria] Pugna pro patria \u00b7\n    licitum est vim vi repellere SBT Pro patria pugna &c. \u039b _om._ H\u2081\n    [1045] 2244 Is such an homicide good H\u2081 ... B\u2082 (In _for_ Is R)\n    [1046] 2248 teche\u00fe FWH\u2083Magd it teche\u00fe A ... B\u2082, S ... \u0394\u039b\n    [1047] 2256 anglis C, F angelis AJ aungels B\n    [1051] 2299 _margin_ Apostolus--mors est _om._ B\n    [1059] 2412 schulde (sholde) BT\n    [1060] 2434 is couine JMCLB\u2082, Ad\n    [1063] 2444 _margin_ subiugauerat H\u2081 ... B\u2082, S\u0394\n    [1064] 2443 non] nought (not) JMCB\u2082, B, W\n    [1066] 2460 it was quit (quite &c.) H\u2081 ... B\u2082, T\u0394 was hyt quyt W\n    he was aquit M\n    [1067] 2474 Ogh\u00fe SAdT, F Oght (Ought &c.) AMGC, \u0394, W Owe\u00fe\n    JH\u2081XERLB\u2082, B, H\u2083\n    [1075] 2556 assoiled him H\u2081XE ... B\u2082 assoile\u00fe him G\n    [1079] 2587 _Paragraph here_ AJ, F\n    [1083] 2642 Telaphus J, F Thelaphus A, SB\n    [1086] 2684 Telaphus F Thelaphus AJ, SB\n    [1087] 2696 remembrance] in remembrance AM\nIncipit Liber Quartus.\n  i. _Dicunt accidiam fore nutricem viciorum,_\n        _Torpet et in cunctis tarda que lenta bonis:_\n      _Que fieri possent hodie transfert piger in cras,_\n        _Furatoque prius ostia claudit equo._\n      _Poscenti tardo negat emolumenta Cupido,_\n        _Set Venus in celeri ludit amore viri._[1091]\n    Upon the vices to procede\n  After the cause of mannes dede,\n  The ferste point of Slowthe I calle\n        [Sidenote: Hic in quarto libro loquitur Confessor de\n        speciebus Accidie, quarum primam Tardacionem vocat, cuius\n        condicionem pertractans Amanti super hoc consequenter\n        opponit.]\n  Lachesce, and is the chief of alle,\n  And hath this propreliche of kinde,\n  To leven alle thing behinde.\n  Of that he mihte do now hier\n  He tarieth al the longe yer,\n  And everemore he seith, \u2018Tomorwe\u2019;\n  And wissheth after \u2018God me sende,\u2019\n  That whan he weneth have an ende,[1092]\n  Thanne is he ferthest to beginne.\n  Thus bringth he many a meschief inne\n  Unwar, til that he be meschieved,\n  And may noght thanne be relieved.\n    And riht so nowther mor ne lesse\n  It stant of love and of lachesce:\n  Som time he slowtheth in a day\n  Now, Sone, as of this ilke thing,\n  If thou have eny knowleching,\n  That thou to love hast don er this,\n  Tell on.\n          Mi goode fader, yis.\n  As of lachesce I am beknowe\n  That I mai stonde upon his rowe,\n  As I that am clad of his suite:\n  For whanne I thoghte mi poursuite\n  To make, and therto sette a day\n  Lachesce bad abide yit,\n  And bar on hond it was no wit\n  Ne time forto speke as tho.\n  Thus with his tales to and fro\n  Mi time in tariinge he drowh:\n  Whan ther was time good ynowh,\n  He seide, \u2018An other time is bettre;\n  Thou schalt mowe senden hire a lettre,\n  And per cas wryte more plein\n  Thus have I lete time slyde\n  For Slowthe, and kepte noght my tide,\n  So that lachesce with his vice\n  Fulofte hath mad my wit so nyce,\n  That what I thoghte speke or do[1094]\n  With tariinge he hield me so,[1095]\n  Til whanne I wolde and mihte noght.\n  I not what thing was in my thoght,\n  Or it was drede, or it was schame;\n  I wot ther is long time passed.\n  Bot yit is noght the love lassed,\n  Which I unto mi ladi have;\n  For thogh my tunge is slowh to crave\n  At alle time, as I have bede,\n  Min herte stant evere in o stede\n  And axeth besiliche grace,\n  The which I mai noght yit embrace.\n  And god wot that is malgre myn;[1096]\n  Mi grace comth so selde aboute,\n  That is the Slowthe of which I doute\n  Mor than of al the remenant\n  Which is to love appourtenant.\n  And thus as touchende of lachesce,\n  As I have told, I me confesse\n  To you, mi fader, and beseche\n  That furthermor ye wol me teche;\n  And if ther be to this matiere[1097]\n  How I mai do lachesce aweie,\n  That ye it wolden telle I preie.\n    To wisse thee, my Sone, and rede,\n  Among the tales whiche I rede,\n  An old ensample therupon\n  Now herkne, and I wol tellen on.\n    Ayein Lachesce in loves cas\n  I finde how whilom Eneas,\n  Whom Anchises to Sone hadde,\n        [Sidenote: Hic ponit Confessor exemplum contra istos qui\n        in amoris causa tardantes delinquunt. Et narrat qualiter\n        Dido Regina Cartaginis Eneam ab incendiis Troie fugitiuum\n        in amorem suum gauisa suscepit: qui cum postea in partes\n        Ytalie a Cartagine bellaturum se transtulit, nimiamque\n        ibidem moram faciens tempus reditus sui ad Didonem vltra\n        modum tardauit, ipsa intollerabili dolore concussa sui\n        cordis intima mortali gladio transfodit.]\n  Fro Troie, aryveth at Cartage,\n  Wher for a while his herbergage\n  He tok: and it betidde so,\n  With hire which was qweene tho[1099]\n  Of the Cite his aqueintance\n  He wan, whos name in remembrance\n  Is yit, and Dido sche was hote;\n  Which loveth Eneas so hote\n  Upon the wordes whiche he seide,\n  That al hire herte on him sche leide                                90\n  And dede al holi what he wolde.\n    Bot after that, as it be scholde,\n  Fro thenne he goth toward Ytaile\n  Be Schipe, and there his arivaile\n  Hath take, and schop him forto ryde.\n  Bot sche, which mai noght longe abide\n  The hote peine of loves throwe,\n  Anon withinne a litel throwe\n  A lettre unto hir kniht hath write,\n  If he made eny tariinge,\n  To drecche of his ayeincomynge,\n  That sche ne mihte him fiele and se,\n  Sche scholde stonde in such degre\n  As whilom stod a Swan tofore,\n  Of that sche hadde hire make lore;\n  For sorwe a fethere into hire brain\n  She schof and hath hireselve slain;\n  As king Menander in a lay[1100]\n  The sothe hath founde, wher sche lay                               110\n  Sprantlende with hire wynges tweie,[1101]\n  As sche which scholde thanne deie\n  For love of him which was hire make.\n    \u2018And so schal I do for thi sake,\u2019\n  This qweene seide, \u2018wel I wot.\u2019\n  Lo, to Enee thus sche wrot\n  With many an other word of pleinte:\n  Bot he, which hadde hise thoghtes feinte\n  Towardes love and full of Slowthe,\n  For sche, which loveth him tofore,\n  Desireth evere more and more,\n  And whan sche sih him tarie so,\n  Hire herte was so full of wo,\n  That compleignende manyfold\n  Sche hath hire oghne tale told,\n  Unto hirself and thus sche spak:\n  \u2018Ha, who fond evere such a lak\n  Of Slowthe in eny worthi kniht?\n  Thurgh him which scholde have be mi lif.\u2019\n  Bot forto stinten al this strif,\n  Thus whan sche sih non other bote,\n  Riht evene unto hire herte rote\n  A naked swerd anon sche threste,\n  And thus sche gat hireselve reste\n  In remembrance of alle slowe.\n    Wherof, my Sone, thou miht knowe[1102]\n  How tariinge upon the nede\n  And that hath Dido sore aboght,\n  Whos deth schal evere be bethoght.\n  And overmore if I schal seche[1103]\n  In this matiere an other spieche,\n  In a Cronique I finde write\n  A tale which is good to wite.\n    At Troie whan king Ulixes\n  Upon the Siege among the pres\n  Of hem that worthi knihtes were\n        [Sidenote: Hic loquitur super eodem qualiter Penolope\n        Vlixem maritum suum, in obsidione Troie diucius morantem,\n        ob ipsius ibidem tardacionem Epistola sua redarguit.]\n  In thilke time a man mai se\n  How goodli that Penolope,\n  Which was to him his trewe wif,\n  Of his lachesce was pleintif;\n  Wherof to Troie sche him sende\n  Hire will be lettre, thus spekende:\n    \u2018Mi worthi love and lord also,\n  It is and hath ben evere so,\n  That wher a womman is al one,\n  The more hardi forto wowe,\n  In hope that sche wolde bowe\n  To such thing as his wille were,\n  Whil that hire lord were elleswhere.\n  And of miself I telle this;\n  For it so longe passed is,\n  Sithe ferst than ye fro home wente,\n  That welnyh every man his wente[1104]\n  To there I am, whil ye ben oute,\n  Which love can, my love secheth,\n  With gret preiere and me besecheth:\n  And some maken gret manace,\n  That if thei mihten come in place,\n  Wher that thei mihte here wille have,\n  Ther is nothing me scholde save,\n  That thei ne wolde werche thinges;\n  And some tellen me tidynges\n  That ye ben ded, and some sein\n  To love a newe and leve me.\n  Bot hou as evere that it be,\n  I thonke unto the goddes alle,\n  As yit for oght that is befalle[1106]\n  Mai noman do my chekes rede:\n  Bot natheles it is to drede,\n  That Lachesse in continuance\n  Fortune mihte such a chance,\n  Which noman after scholde amende.\u2019[1107]\n  A lettre unto hire lord hath write,\n  And preyde him that he wolde wite\n  And thenke hou that sche was al his,\n  And that he tarie noght in this,\n  Bot that he wolde his love aquite,\n  To hire ayeinward and noght wryte,\n  Bot come himself in alle haste,\n  That he non other paper waste;\n  So that he kepe and holde his trowthe\n    Unto hire lord and love liege\n  To Troie, wher the grete Siege\n  Was leid, this lettre was conveied.\n  And he, which wisdom hath pourveied\n  Of al that to reson belongeth,[1108]\n  With gentil herte it underfongeth:\n  And whan he hath it overrad,\n  In part he was riht inly glad,[1109]\n  And ek in part he was desesed:\n  Bot love his herte hath so thorghsesed                             210\n  With pure ymaginacioun,\n  That for non occupacioun\n  Which he can take on other side,\n  He mai noght flitt his herte aside[1110]\n  Fro that his wif him hadde enformed;[1111]\n  Wherof he hath himself conformed\n  With al the wille of his corage\n  To schape and take the viage\n  Homward, what time that he mai:\n  A thousand yer, til he mai se\n  The visage of Penolope,\n  Which he desireth most of alle.\n  And whan the time is so befalle\n  That Troie was destruid and brent,\n  He made non delaiement,[1112]\n  Bot goth him home in alle hihe,\n  Wher that he fond tofore his yhe\n  His worthi wif in good astat:\n  Of love, and Slowthe was excused,\n  Which doth gret harm, where it is used,\n  And hindreth many a cause honeste.\n    For of the grete Clerc Grossteste[1113]\n        [Sidenote: Nota adhuc super eodem de quodam Astrologo, qui\n        quoddam opus ingeniosum quasi ad complementum septennio\n        perducens, vnius momenti tardacione omnem sui operis\n        diligenciam penitus frustrauit.]\n  I rede how besy that he was\n  Upon clergie an Hed of bras\n  To forge, and make it forto telle\n  Of suche thinges as befelle.\n  And sevene yeres besinesse\n  Of half a Minut of an houre,\n  Fro ferst that he began laboure[1114]\n  He loste all that he hadde do.\n    And otherwhile it fareth so,\n  In loves cause who is slow,\n  That he withoute under the wow\n  Be nyhte stant fulofte acold,\n  Which mihte, if that he hadde wold\n  His time kept, have be withinne.\n  Bot he mai singe in his karole\n        [Sidenote: Nota adhuc contra tardacionem de v. virginibus\n        fatuis, que nimiam moram facientes intrante sponso ad\n        nupcias cum ipso non introierunt.]\n  How Latewar cam to the Dole,\n  Wher he no good receive mihte.\n  And that was proved wel be nyhte[1115]\n  Whilom of the Maidenes fyve,[1116]\n  Whan thilke lord cam forto wyve:\n  For that here oyle was aweie\n  To lihte here lampes in his weie,\n  Here Slowthe broghte it so aboute,\n  Fro him that thei ben schet withoute.                              260\n    Wherof, my Sone, be thou war,[1117]\n  Als ferforth as I telle dar.\n  For love moste ben awaited:[1118]\n  And if thou be noght wel affaited\n  In love to eschuie Slowthe,\n  Mi Sone, forto telle trowthe,\n  Thou miht noght of thiself ben able\n  To winne love or make it stable,\n  All thogh thou mihtest love achieve.\n  Bot me was nevere assigned place,\n  Wher yit to geten eny grace,\n  Ne me was non such time apointed;\n  For thanne I wolde I were unjoynted\n  Of every lime that I have,\n  If I ne scholde kepe and save[1119]\n  Min houre bothe and ek my stede,[1120]\n  If my ladi it hadde bede.\n  Bot sche is otherwise avised\n  And natheles of mi lachesse\n  Ther hath be no defalte I gesse\n  Of time lost, if that I mihte:[1121]\n  Bot yit hire liketh noght alyhte\n  Upon no lure which I caste;\n  For ay the more I crie faste,\n  The lasse hire liketh forto hiere.\n  So forto speke of this matiere,\n  I seche that I mai noght finde,\n  And wot noght what it mai amounte.\n  Bot, fader, upon myn acompte,\n  Which ye be sett to examine\n  Of Schrifte after the discipline,\n  Sey what your beste conseil is.\n    Mi Sone, my conseil is this:[1122]\n  Hou so it stonde of time go,[1123]\n  Do forth thi besinesse so,\n  That no Lachesce in the be founde:\n  The spied of every mannes werk.\n  For many a vice, as seith the clerk,\n  Ther hongen upon Slowthes lappe\n  Of suche as make a man mishappe,\n  To pleigne and telle of hadde I wist.\n  And therupon if that thee list\n  To knowe of Slowthes cause more,\n  In special yit overmore\n  Ther is a vice full grevable\n  And stant of alle vertu bare,\n  Hierafter as I schal declare.\n  ii. _Qui nichil attemptat, nichil expedit, oreque muto_\n        _Munus Amicicie vir sibi raro capit._\n      _Est modus in verbis, set ei qui parcit amori_[1125]\n        _Verba referre sua, non fauet vllus amor._[1126]\n    Touchende of Slowthe in his degre,\n  Ther is yit Pusillamite,\n  Which is to seie in this langage,\n        [Sidenote: Hic loquitur Confessor de quadam specie Accidie,\n        que pusillanimitas dicta est, cuius ymaginatiua formido\n        neque virtutes aggredi neque vicia fugere audet; sicque\n        vtriusque vite, tam actiue quam contemplatiue, premium non\n        attingit.]\n  He that hath litel of corage\n  And dar no mannes werk beginne:\n  So mai he noght be resoun winne;\n  For who that noght dar undertake,\n  Bot of this vice the nature\n  Dar nothing sette in aventure,\n  Him lacketh bothe word and dede,\n  Wherof he scholde his cause spede:\n  He woll no manhed understonde,\n  For evere he hath drede upon honde:\n  Al is peril that he schal seie,\n  Him thenkth the wolf is in the weie,[1127]\n  And of ymaginacioun\n  And feigneth cause of pure drede,\n  And evere he faileth ate nede,\n  Til al be spilt that he with deleth.\n  He hath the sor which noman heleth,\n  The which is cleped lack of herte;\n  Thogh every grace aboute him sterte,\n  He wol noght ones stere his fot;\n  So that be resoun lese he mot,\n  That wol noght auntre forto winne.\n  To speke of love and his servise,\n  Ther ben truantz in such a wise,[1128]\n  That lacken herte, whan best were\n  To speke of love, and riht for fere\n  Thei wexen doumb and dar noght telle,\n  Withoute soun as doth the belle,\n  Which hath no claper forto chyme;\n  And riht so thei as for the tyme\n  Ben herteles withoute speche\n  And thus thei lese and winne noght.\n  Forthi, my Sone, if thou art oght\n  Coupable as touchende of this Slowthe,\n  Schrif thee therof and tell me trowthe.\n    Mi fader, I am al beknowe\n  That I have ben on of tho slowe,[1129]\n  As forto telle in loves cas.\n  Min herte is yit and evere was,\n  As thogh the world scholde al tobreke,[1130]\n  Of what pourpos that I have nome,\n  Whan I toward mi ladi come,\n  Bot let it passe and overgo.[1131]\n    Mi Sone, do nomore so:\n  For after that a man poursuieth\n  To love, so fortune suieth,\n  Fulofte and yifth hire happi chance\n  To him which makth continuance\n  To preie love and to beseche;\n                                [Sidenote: [PYGMALEON AND THE STATUE.]]\n    I finde hou whilom ther was on,\n  Whos name was Pymaleon,[1132]\n  Which was a lusti man of yowthe:\n        [Sidenote: Hic in amoris causa loquitur contra\n        pusillanimes, et dicit quod Amans pre timore verbis\n        obmutescere non debet, set continuando preces sui amoris\n        expedicionem tucius prosequatur. Et ponit Confessor\n        exemplum, qualiter Pigmaleon, pro eo quod preces\n        continuauit, quandam ymaginem eburneam, cuius pulcritudinis\n        concupiscencia illaqueatus extitit, in carnem et sanguinem\n        ad latus suum transformatam senciit.]\n  The werkes of entaile he cowthe\n  Above alle othre men as tho;\n  And thurgh fortune it fell him so,\n  As he whom love schal travaile,\n  He made an ymage of entaile\n  Lich to a womman in semblance\n  So fair yit nevere was figure.\n  Riht as a lyves creature\n  Sche semeth, for of yvor whyt\n  He hath hire wroght of such delit,[1133]\n  That sche was rody on the cheke\n  And red on bothe hire lippes eke;\n  Wherof that he himself beguileth.\n  For with a goodly lok sche smyleth,\n  So that thurgh pure impression\n  With al the herte of his corage\n  His love upon this faire ymage\n  He sette, and hire of love preide;\n  Bot sche no word ayeinward seide.\n  The longe day, what thing he dede,\n  This ymage in the same stede\n  Was evere bi, that ate mete\n  He wolde hire serve and preide hire ete,\n  And putte unto hire mowth the cuppe;\n  He hath hire into chambre nome,[1134]\n  And after, whan the nyht was come,\n  He leide hire in his bed al nakid.[1135]\n  He was forwept, he was forwakid,\n  He keste hire colde lippes ofte,\n  And wissheth that thei weren softe,\n  And ofte he rouneth in hire Ere,\n  And ofte his arm now hier now there\n  He leide, as he hir wolde embrace,\n  As thogh sche wiste what he mente:[1136]\n  And thus himself he gan tormente\n  With such desese of loves peine,\n  That noman mihte him more peine.\n  Bot how it were, of his penance\n  He made such continuance\n  Fro dai to nyht, and preith so longe,\n  That his preiere is underfonge,\n  Which Venus of hire grace herde;\n  Be nyhte and whan that he worst ferde,                             420\n  And it lay in his nakede arm,\n  The colde ymage he fieleth warm\n  Of fleissh and bon and full of lif.\n    Lo, thus he wan a lusti wif,\n  Which obeissant was at his wille;\n  And if he wolde have holde him stille\n  And nothing spoke, he scholde have failed:\n  Bot for he hath his word travailed\n  And dorste speke, his love he spedde,\n  For er thei wente thanne atwo,\n  A knave child betwen hem two\n  Thei gete, which was after hote\n  Paphus, of whom yit hath the note\n  A certein yle, which Paphos\n  Men clepe, and of his name it ros.\n    Be this ensample thou miht finde\n  That word mai worche above kinde.\n  Forthi, my Sone, if that thou spare\n  For Slowthe bringth in alle wo.\n  And over this to loke also,\n  The god of love is favorable\n  To hem that ben of love stable,\n  And many a wonder hath befalle:\n  Wherof to speke amonges alle,\n  If that thee list to taken hede,\n  Therof a solein tale I rede,\n  Which I schal telle in remembraunce\n    The king Ligdus upon a strif\n  Spak unto Thelacuse his wif,\n  Which thanne was with childe grete;[1137]\n  He swor it scholde noght be lete,\n        [Sidenote: Hic ponit exemplum super eodem, qualiter Rex\n        Ligdus vxori sue Thelacuse pregnanti minabatur, quod si\n        filiam pareret, infans occideretur: que tamen postea cum\n        filiam ediderat, Isis[1138] dea partus tunc presens filiam\n        nomine filii Yphim appellari ipsamque more masculi educari\n        admonuit: quam pater filium credens, ipsam in maritagium\n        filie cuiusdam principis etate solita copulauit. Set cum\n        Yphis debitum sue coniugi vnde soluere non habuit, deos\n        in sui adiutorium interpellabat; qui super hoc miserti\n        femininum genus in masculinum ob affectum nature in Yphe\n        per omnia transmutarunt.]\n  That if sche have a dowhter bore,\n  That it ne scholde be forlore\n  And slain, wherof sche sory was.\n  So it befell upon this cas,\n  Whan sche delivered scholde be,\n  Which of childinge is the goddesse,\n  Cam forto helpe in that destresse,\n  Til that this lady was al smal,\n  And hadde a dowhter forth withal;\n  Which the goddesse in alle weie\n  Bad kepe, and that thei scholden seie\n  It were a Sone: and thus Iphis\n  Thei namede him, and upon this\n  The fader was mad so to wene.\n  And thus in chambre with the qweene[1139]                          470\n  This Iphis was forthdrawe tho,\n  And clothed and arraied so\n  Riht as a kinges Sone scholde.\n  Til after, as fortune it wolde,\n  Whan it was of a ten yer age,\n  Him was betake in mariage\n  A Duckes dowhter forto wedde,\n  Which Iante hihte, and ofte abedde\n  These children leien, sche and sche,[1140]\n  So that withinne time of yeeres,[1141]\n  Togedre as thei ben pleiefieres,\n  Liggende abedde upon a nyht,\n  Nature, which doth every wiht\n  Upon hire lawe forto muse,\n  Constreigneth hem, so that thei use\n  Thing which to hem was al unknowe;\n  Wherof Cupide thilke throwe\n  Tok pite for the grete love,\n  So that hir lawe mai ben used,\n  And thei upon here lust excused.\n  For love hateth nothing more\n  Than thing which stant ayein the lore\n  Of that nature in kinde hath sett:\n  Forthi Cupide hath so besett\n  His grace upon this aventure,[1142]\n  That he acordant to nature,[1143]\n  Whan that he syh the time best,[1144]\n  Transformeth Iphe into a man,\n  Wherof the kinde love he wan\n  Of lusti yonge Iante his wif;\n  And tho thei ladde a merie lif,\n  Which was to kinde non offence.\n    And thus to take an evidence,\n  It semeth love is welwillende\n  To hem that ben continuende\n  With besy herte to poursuie\n  Wherof, my Sone, in this matiere\n  Thou miht ensample taken hiere,\n  That with thi grete besinesse\n  Thou miht atteigne the richesse[1145]\n  Of love, if that ther be no Slowthe.[1146]\n    I dar wel seie be mi trowthe,\n  Als fer as I my witt can seche,[1147]\n  Mi fader, as for lacke of speche,\n  Bot so as I me schrof tofore,\n  Wherof ther mihte ben obstacle[1148]\n  To lette love of his miracle,\n  Which I beseche day and nyht.\n  Bot, fader, so as it is riht\n  In forme of schrifte to beknowe\n  What thing belongeth to the slowe,\n  Your faderhode I wolde preie,\n  If ther be forthere eny weie\n  Touchende unto this ilke vice.\n  Ther serveth on in special,\n  Which lost hath his memorial,\n  So that he can no wit withholde\n  In thing which he to kepe is holde,\n  Wherof fulofte himself he grieveth:[1149]\n  And who that most upon him lieveth,\n  Whan that hise wittes ben so weyved,\n  He mai full lihtly be deceived.\n  iii. _Mentibus oblitus alienis labitur ille,_\n        _Quem probat accidia non meminisse sui._\n      _Sic amor incautus, qui non memoratur ad horas,_[1150]\n        _Perdit et offendit, quod cuperare nequit._\n    To serve Accidie in his office,\n  Which cleped is Foryetelnesse;\n        [Sidenote: Hic tractat Confessor de vicio Obliuionis, quam\n        mater eius Accidia ad omnes virtutum memorias necnon et in\n        amoris causa immemorem constituit.[1151]]\n  That noght mai in his herte impresse\n  Of vertu which reson hath sett,\n  So clene his wittes he foryet.\n  For in the tellinge of his tale\n  Nomore his herte thanne his male\n  Hath remembrance of thilke forme,\n  Wherof he scholde his wit enforme[1152]\n  As thanne, and yit ne wot he why.\n  Forlore of that he wolde bidde,\n  And skarsly if he seith the thridde\n  To love of that he hadde ment:\n  Thus many a lovere hath be schent.\n  Tell on therfore, hast thou be oon[1153]\n  Of hem that Slowthe hath so begon?\n    Ye, fader, ofte it hath be so,\n  That whanne I am mi ladi fro\n  And thenke untoward hire drawe,\n  And al the world torne up so doun,\n  And so recorde I mi lecoun\n  And wryte in my memorial\n  What I to hire telle schal,\n  Riht al the matiere of mi tale:\n  Bot al nys worth a note schale;\n  For whanne I come ther sche is,\n  I have it al foryete ywiss;\n  Of that I thoghte forto telle\n  That I wende altherbest have rad,\n  So sore I am of hire adrad.\n  For as a man that sodeinli\n  A gost behelde, so fare I;[1155]\n  So that for feere I can noght gete\n  Mi witt, bot I miself foryete,\n  That I wot nevere what I am,\n  Ne whider I schal, ne whenne I cam,\n  Bot muse as he that were amased.\n  The lettre, and mai nothing be rad,\n  So ben my wittes overlad,\n  That what as evere I thoghte have spoken,\n  It is out fro myn herte stoken,[1156]\n  And stonde, as who seith, doumb and def,\n  That all nys worth an yvy lef,\n  Of that I wende wel have seid.\n  And ate laste I make abreid,[1157]\n  Caste up myn hed and loke aboute,\n  And wot noght wher he schal become.\n  Thus am I ofte al overcome,\n  Ther as I wende best to stonde:\n  Bot after, whanne I understonde,\n  And am in other place al one,\n  I make many a wofull mone\n  Unto miself, and speke so:\n  \u2018Ha fol, wher was thin herte tho,\n  Whan thou thi worthi ladi syhe?\n  For of hire hand ther is no drede:\n  So wel I knowe hir wommanhede,\n  That in hire is nomore oultrage\n  Than in a child of thre yeer age.\n  Whi hast thou drede of so good on,\n  Whom alle vertu hath begon,\n  That in hire is no violence\n  Bot goodlihiede and innocence\n  Withouten spot of eny blame?\n  Ha, couard herte of love unlered,\n  Wherof art thou so sore afered,\n  That thou thi tunge soffrest frese,\n  And wolt thi goode wordes lese,\n  Whan thou hast founde time and space?\n  How scholdest thou deserve grace,\n  Whan thou thiself darst axe non,\n  Bot al thou hast foryete anon?\u2019[1158]\n  And thus despute I loves lore,\n  Bot stomble upon myn oghne treine\n  And make an ekinge of my peine.\n  For evere whan I thenke among\n  How al is on miself along,[1159]\n  I seie, \u2018O fol of alle foles,\n  Thou farst as he betwen tuo stoles\n  That wolde sitte and goth to grounde.[1160]\n  It was ne nevere schal be founde,[1161]\n  Betwen foryetelnesse and drede\n  And thus, myn holi fader diere,\n  Toward miself, as ye mai hiere,\n  I pleigne of my foryetelnesse;\n  Bot elles al the besinesse,\n  That mai be take of mannes thoght,\n  Min herte takth, and is thorghsoght\n  To thenken evere upon that swete\n  Withoute Slowthe, I you behete.\n  For what so falle, or wel or wo,\n  Wher so I lawhe or so I loure:[1162]\n  Noght half the Minut of an houre[1163]\n  Ne mihte I lete out of my mende,\n  Bot if I thoghte upon that hende.\n  Therof me schal no Slowthe lette,\n  Til deth out of this world me fette,\n  Althogh I hadde on such a Ring,\n  As Moises thurgh his enchanting\n  Som time in Ethiope made,\n  Which Ring bar of Oblivion\n  The name, and that was be resoun\n  That where it on a finger sat,\n  Anon his love he so foryat,\n  As thogh he hadde it nevere knowe:\n  And so it fell that ilke throwe,\n  Whan Tharbis hadde it on hire hond,\n  No knowlechinge of him sche fond,\n  Bot al was clene out of memoire,\n  And thus he wente quit away,\n  That nevere after that ilke day\n  Sche thoghte that ther was such on;\n  Al was foryete and overgon.\n  Bot in good feith so mai noght I:\n  For sche is evere faste by,\n  So nyh that sche myn herte toucheth,\n  That for nothing that Slowthe voucheth\n  I mai foryete hire, lief ne loth;\n  Min herte folwith hire aboute.\n  Thus mai I seie withoute doute,[1164]\n  For bet, for wers, for oght, for noght,\n  Sche passeth nevere fro my thoght;\n  Bot whanne I am ther as sche is,\n  Min herte, as I you saide er this,[1165]\n  Som time of hire is sore adrad,\n  And som time it is overglad,\n  Al out of reule and out of space.\n  And thenke upon hire hihe pris,\n  As thogh I were in Paradis,\n  I am so ravisht of the syhte,\n  That speke unto hire I ne myhte[1166]\n  As for the time, thogh I wolde:\n  For I ne mai my wit unfolde\n  To finde o word of that I mene,\n  Bot al it is foryete clene;\n  And thogh I stonde there a myle,\n  A tunge I have and wordes none.\n  And thus I stonde and thenke al one\n  Of thing that helpeth ofte noght;\n  Bot what I hadde afore thoght\n  To speke, whanne I come there,\n  It is foryete, as noght ne were,\n  And stonde amased and assoted,\n  That of nothing which I have noted[1167]\n  I can noght thanne a note singe,\n  Thus, what for joie and what for drede,\n  Al is foryeten ate nede.\n  So that, mi fader, of this Slowthe\n  I have you said the pleine trowthe;\n  Ye mai it as you list redresce:\n  For thus stant my foryetelnesse\n  And ek my pusillamite.\n  Sey now forth what you list to me,[1168]\n  For I wol only do be you.\n  Hast seid, and that thou most amende:\n  For love his grace wol noght sende\n  To that man which dar axe non.[1169]\n  For this we knowen everichon,\n  A mannes thoght withoute speche\n  God wot, and yit that men beseche\n  His will is; for withoute bedes\n  He doth his grace in fewe stedes:\n  And what man that foryet himselve,\n  That wol him take in remembraunce,\n  Bot lete him falle and take his chaunce.\n  Forthi pull up a besi herte,\n  Mi Sone, and let nothing asterte\n  Of love fro thi besinesse:\n  For touchinge of foryetelnesse,\n  Which many a love hath set behinde,\n  A tale of gret ensample I finde,\n  Wherof it is pite to wite\n    King Demephon, whan he be Schipe\n  To Troieward with felaschipe\n        [Sidenote: Hic in amoris causa contra obliuiosos ponit\n        Confessor exemplum, qualiter Demephon versus bellum\n        Troianum itinerando a Phillide Rodopeie Regina non tantum\n        in hospicium, set eciam in amorem, gaudio magno susceptus\n        est: qui postea ab ipsa[1170] Troie discedens rediturum\n        infra certum tempus fidelissime se compromisit. Set quia\n        huiusmodi promissionis diem statutum postmodum oblitus est,\n        Phillis obliuionem Demephontis lacrimis primo deplangens,\n        tandem cordula collo suo circumligata in quadam corulo pre\n        dolore se mortuam suspendit.]\n  Sailende goth, upon his weie\n  It hapneth him at Rodopeie,\n  As Eolus him hadde blowe,\n  To londe, and rested for a throwe.\n  And fell that ilke time thus,\n  The dowhter of Ligurgius,\n  Which qweene was of the contre,\n  Withinne a Castell nyh the stronde,\n  Wher Demephon cam up to londe.\n  Phillis sche hihte, and of yong age\n  And of stature and of visage\n  Sche hadde al that hire best besemeth.\n  Of Demephon riht wel hire qwemeth,\n  Whan he was come, and made him chiere;\n  And he, that was of his manere\n  A lusti knyht, ne myhte asterte\n  So that withinne a day or tuo\n  He thoghte, how evere that it go,\n  He wolde assaie the fortune,\n  And gan his herte to commune\n  With goodly wordes in hire Ere;\n  And forto put hire out of fere,\n  He swor and hath his trowthe pliht\n  To be for evere hire oghne knyht.\n  And thus with hire he stille abod,\n  And hadde ynowh of time and space\n  To speke of love and seche grace.\n    This ladi herde al that he seide,\n  And hou he swor and hou he preide,\n  Which was as an enchantement\n  To hire, that was innocent:[1172]\n  As thogh it were trowthe and feith,\n  Sche lieveth al that evere he seith,\n  And as hire infortune scholde,\n  Thus was he for the time in joie,\n  Til that he scholde go to Troie;\n  Bot tho sche made mochel sorwe,\n  And he his trowthe leith to borwe\n  To come, if that he live may,\n  Ayein withinne a Monthe day,\n  And therupon thei kisten bothe:\n  Bot were hem lieve or were hem lothe,\n  To Schipe he goth and forth he wente\n    The daies gon, the Monthe passeth,\n  Hire love encresceth and his lasseth,\n  For him sche lefte slep and mete,\n  And he his time hath al foryete;\n  So that this wofull yonge qweene,\n  Which wot noght what it mihte meene,\n  A lettre sende and preide him come,\n  And seith how sche is overcome\n  With strengthe of love in such a wise,\n  To liven out of his presence;\n  And putte upon his conscience\n  The trowthe which he hath behote,\n  Wherof sche loveth him so hote,\n  Sche seith, that if he lengere lette\n  Of such a day as sche him sette,\n  Sche scholde sterven in his Slowthe,[1174]\n  Which were a schame unto his trowthe.\n  This lettre is forth upon hire sonde,\n  Sche tok, as sche that wolde abide\n  And waite upon that ilke tyde\n  Which sche hath in hire lettre write.\n    Bot now is pite forto wite,\n  As he dede erst, so he foryat\n  His time eftsone and oversat.\n  Bot sche, which mihte noght do so,\n  The tyde awayteth everemo,\n  And caste hire yhe upon the See:\n  Somtime he cam, somtime noght,\n  Thus sche desputeth in hire thoght\n  And wot noght what sche thenke mai;\n  Bot fastende al the longe day\n  Sche was into the derke nyht,\n  And tho sche hath do set up lyht\n  In a lanterne on hih alofte\n  Upon a Tour, wher sche goth ofte,\n  In hope that in his cominge\n  Wherof he mihte his weies rihte\n  To come wher sche was be nyhte.\n  Bot al for noght, sche was deceived,\n  For Venus hath hire hope weyved,\n  And schewede hire upon the Sky\n  How that the day was faste by,\n  So that withinne a litel throwe\n  The daies lyht sche mihte knowe.\n  Tho sche behield the See at large;\n  Ne Schip, als ferr as sche may kenne,\n  Doun fro the Tour sche gan to renne\n  Into an Herber all hire one,\n  Wher many a wonder woful mone\n  Sche made, that no lif it wiste,\n  As sche which all hire joie miste,\n  That now sche swouneth, now sche pleigneth,\n  And al hire face sche desteigneth\n  With teres, whiche, as of a welle\n  So as sche mihte and evere in on\n  Sche clepede upon Demephon,\n  And seide, \u2018Helas, thou slowe wiht,\n  Wher was ther evere such a knyht,\n  That so thurgh his ungentilesce\n  Of Slowthe and of foryetelnesse\n  Ayein his trowthe brak his stevene?\u2019\n  And tho hire yhe up to the hevene\n  Sche caste, and seide, \u2018O thou unkinde,\n  Hier schalt thou thurgh thi Slowthe finde,                         850\n  If that thee list to come and se,\n  A ladi ded for love of thee,\n  So as I schal myselve spille;\n  Whom, if it hadde be thi wille,\n  Thou mihtest save wel ynowh.\u2019\n  With that upon a grene bowh\n  A Ceinte of Selk, which sche ther hadde,\n  Sche knette, and so hireself sche ladde,\n  That sche aboute hire whyte swere\n  Wherof the goddes were amoeved,\n  And Demephon was so reproeved,\n  That of the goddes providence\n  Was schape such an evidence\n  Evere afterward ayein the slowe,\n  That Phillis in the same throwe\n  Was schape into a Notetre,\n  That alle men it mihte se,\n  And after Phillis Philliberd\n  And yit for Demephon to schame\n  Into this dai it berth the name.\n  This wofull chance how that it ferde\n  Anon as Demephon it herde,\n  And every man it hadde in speche,\n  His sorwe was noght tho to seche;\n  He gan his Slowthe forto banne,\n  Bot it was al to late thanne.\n    Lo thus, my Sone, miht thou wite\n  For noman mai the harmes gesse,\n  That fallen thurgh foryetelnesse,\n  Wherof that I thi schrifte have herd.\n  Bot yit of Slowthe hou it hath ferd\n  In other wise I thenke oppose,\n  If thou have gult, as I suppose.\n  iv. _Dum plantare licet, cultor qui necgligit ortum,_\n        _Si desint fructus, imputet ipse sibi._\n      _Preterit ista dies bona, nec valet illa secunda,_\n        _Hoc caret exemplo lentus amore suo._[1175]\n    Fulfild of Slowthes essamplaire\n  Ther is yit on, his Secretaire,\n  And he is cleped Negligence:\n        [Sidenote: Hic tractat Confessor de vicio Necgligencie,\n        cuius condicio Accidiam amplectens omnes artes sciencie,\n        tam in amoris causa quam aliter, ignominiosa pretermittens,\n        cum nullum poterit eminere remedium, sui ministerii\n        diligenciam expostfacto in vacuum attemptare presumit.]\n  Wherof he mai be war tofore;\n  Bot whanne he hath his cause lore,\n  Thanne is he wys after the hond:\n  Whanne helpe may no maner bond,\n  Thanne ate ferste wolde he binde:\n  Thus everemore he stant behinde.\n  Whanne he the thing mai noght amende,\n  Thanne is he war, and seith at ende,\n  \u2018Ha, wolde god I hadde knowe!\u2019\n  He goth, for whan the grete Stiede\n  Is stole, thanne he taketh hiede,\n  And makth the stable dore fast:\n  Thus evere he pleith an aftercast\n  Of al that he schal seie or do.\n  He hath a manere eke also,\n  Him list noght lerne to be wys,\n  For he set of no vertu pris\n  Bot as him liketh for the while;\n  Whan that he weneth siker stonde.\n  And thus thou miht wel understonde,\n  Mi Sone, if thou art such in love,\n  Thou miht noght come at thin above\n  Of that thou woldest wel achieve.\n    Mi holi fader, as I lieve,\n  I mai wel with sauf conscience\n  Excuse me of necgligence\n  Towardes love in alle wise:\n  I am so trewly amerous,\n  That I am evere curious\n  Of hem that conne best enforme\n  To knowe and witen al the forme,\n  What falleth unto loves craft.\n  Bot yit ne fond I noght the haft,\n  Which mihte unto that bladd acorde;[1176]\n  For nevere herde I man recorde\n  What thing it is that myhte availe\n  Yit so fer cowthe I nevere finde\n  Man that be resoun ne be kinde\n  Me cowthe teche such an art,\n  That he ne failede of a part;\n  And as toward myn oghne wit,\n  Controeve cowthe I nevere yit\n  To finden eny sikernesse,\n  That me myhte outher more or lesse\n  Of love make forto spede:\n  If that ther were such a weie,\n  As certeinliche as I schal deie\n  I hadde it lerned longe ago.\n  Bot I wot wel ther is non so:\n  And natheles it may wel be,\n  I am so rude in my degree\n  And ek mi wittes ben so dulle,\n  That I ne mai noght to the fulle\n  Atteigne to so hih a lore.\n  Althogh mi wit ne be noght strong,\n  It is noght on mi will along,\n  For that is besi nyht and day\n  To lerne al that he lerne may,\n  How that I mihte love winne:[1177]\n  Bot yit I am as to beginne\n  Of that I wolde make an ende,\n  And for I not how it schal wende,\n  That is to me mi moste sorwe.\n  As after min entendement,\n  Non other wise necgligent\n  Thanne I yow seie have I noght be:\n  Forthi per seinte charite\n  Tell me, mi fader, what you semeth.\n    In good feith, Sone, wel me qwemeth,\n  That thou thiself hast thus aquit\n  Toward this vice, in which no wit[1178]\n  Abide mai, for in an houre\n  The longe yer, so that men sein,\n  What evere he doth it is in vein.\n  For thurgh the Slowthe of Negligence\n  Ther was yit nevere such science[1179]\n  Ne vertu, which was bodely,\n  That nys destruid and lost therby.\n  Ensample that it hath be so\n  In boke I finde write also.\n    Phebus, which is the Sonne hote,\n  And causeth every lyves helthe,\n        [Sidenote: Hic contra vicium necgligencie ponit Confessor\n        exemplum; et narrat quod cum[1180] Pheton filius Solis\n        currum patris sui per aera regere debuerat, admonitus\n        a patre vt equos ne deuiarent equa manu diligencius\n        refrenaret, ipse consilium patris sua negligencia\n        preteriens, equos cum curru nimis basse errare permisit;\n        vnde non solum incendio orbem inflammauit, set et seipsum\n        de curru cadentem in quoddam fluuium demergi ad interitum\n        causauit.]\n  He hadde a Sone in al his welthe,\n  Which Pheton hihte, and he desireth\n  And with his Moder he conspireth,\n  The which was cleped Clemenee,[1181]\n  For help and conseil, so that he[1182]\n  His fader carte lede myhte\n  Upon the faire daies brihte.[1183]\n  And for this thing thei bothe preide\n  He wolde wel, bot forth withal\n  Thre pointz he bad in special\n  Unto his Sone in alle wise,\n  That he him scholde wel avise\n  And take it as be weie of lore.\n  Ferst was, that he his hors to sore\n  Ne prike, and over that he tolde\n  That he the renes faste holde;\n  And also that he be riht war\n  That he mistake noght his gate,\n  Bot up avisement algate[1184]\n  He scholde here a siker yhe,\n  That he to lowe ne to hyhe\n  His carte dryve at eny throwe,\n  Wherof that he mihte overthrowe.\n  And thus be Phebus ordinance\n  Tok Pheton into governance\n  The Sonnes carte, which he ladde:\n  Of that he was set upon hyh,\n  That he his oghne astat ne syh\n  Thurgh negligence and tok non hiede;\n  So mihte he wel noght longe spede.[1185]\n  For he the hors withoute lawe\n  The carte let aboute drawe\n  Wher as hem liketh wantounly,\n  That ate laste sodeinly,\n  For he no reson wolde knowe,\n  And fyreth al the world aboute;\n  Wherof thei weren alle in doubte,\n  And to the god for helpe criden\n  Of suche unhappes as betyden.\n  Phebus, which syh the necgligence,\n  How Pheton ayein his defence\n  His charr hath drive out of the weie,\n  Ordeigneth that he fell aweie\n  Out of the carte into a flod[1186]\n  With him that was so necgligent,\n  That fro the hyhe firmament,\n  For that he wolde go to lowe,\n  He was anon doun overthrowe.\n    In hih astat it is a vice[1187]\n  To go to lowe, and in service\n        [Sidenote: Exemplum super eodem de Icharo Dedali filio in\n        carcere Minotauri existente, cui Dedalus, vt inde euolaret,\n        alas componens, firmiter iniunxit ne nimis alte propter\n        Solis ardorem ascenderet: quod Icharus sua negligencia\n        postponens, cum alcius sublimatus fuisset, subito ad terram\n        corruens expirauit.]\n  It grieveth forto go to hye,\n  Wherof a tale in poesie\n  I finde, how whilom Dedalus,\n  He hihte, and thogh hem thoghte lothe,\n  In such prison thei weren bothe\n  With Minotaurus, that aboute\n  Thei mihten nawher wenden oute;\n  So thei begonne forto schape\n  How thei the prison mihte ascape.\n  This Dedalus, which fro his yowthe\n  Was tawht and manye craftes cowthe,\n  Of fetheres and of othre thinges\n  For him and for his Sone also;\n  To whom he yaf in charge tho\n  And bad him thenke therupon,\n  How that his wynges ben set on\n  With wex, and if he toke his flyhte\n  To hyhe, al sodeinliche he mihte\n  Make it to melte with the Sonne.\n  And thus thei have her flyht begonne\n  Out of the prison faire and softe;\n  This Icharus began to monte,\n  And of the conseil non accompte\n  He sette, which his fader tawhte,\n  Til that the Sonne his wynges cawhte,\n  Wherof it malt, and fro the heihte\n  Withouten help of eny sleihte\n  He fell to his destruccion.\n  And lich to that condicion\n  Ther fallen ofte times fele\n  Als wel in love as other weie.\n    Now goode fader, I you preie,\n  If ther be more in the matiere[1188]\n  Of Slowthe, that I mihte it hiere.[1189]\n    Mi Sone, and for thi diligence,[1190]\n  Which every mannes conscience\n  Be resoun scholde reule and kepe,\n  If that thee list to taken kepe,\n  I wol thee telle, aboven alle\n  Which yifth unto the vices reste\n  And is of slowe the sloweste.[1191]\n  v. _Absque labore vagus vir inutilis ocia plectens,_\n        _Nescio quid presens vita valebit ei._\n      _Non amor in tali misero viget, immo valoris_\n        _Qui faciunt opera clamat habere suos._\n  Among these othre of Slowthes kinde,\n  Which alle labour set behinde,\n  And hateth alle besinesse,\n        [Sidenote: Hic loquitur Confessor super illa specie\n        Accidie, que Ocium dicitur, cuius condicio in virtutum\n        cultura nullius occupacionis diligenciam admittens,\n        cuiuscumque expedicionem cause non attingit.]\n  Ther is yit on, which Ydelnesse[1192]\n  Is cleped, and is the Norrice\n  In mannes kinde of every vice,\n  Which secheth eases manyfold.\n  In Somer mai he noght for hete;\n  So whether that he frese or swete,\n  Or he be inne, or he be oute,[1193]\n  He wol ben ydel al aboute,\n  Bot if he pleie oght ate Dees.[1194]\n  For who as evere take fees\n  And thenkth worschipe to deserve,\n  Ther is no lord whom he wol serve,\n  As forto duelle in his servise,\n  Of that he seth per aventure\n  That be lordschipe and coverture\n  He mai the more stonde stille,\n  And use his ydelnesse at wille.\n  For he ne wol no travail take\n  To ryde for his ladi sake,\n  Bot liveth al upon his wisshes;\n  And as a cat wolde ete fisshes\n  Withoute wetinge of his cles,\n  He faileth ofte of that he wolde.\n    Mi Sone, if thou of such a molde\n  Art mad, now tell me plein thi schrifte.\n    Nay, fader, god I yive a yifte,\n  That toward love, as be mi wit,\n  Al ydel was I nevere yit,\n  Ne nevere schal, whil I mai go.\n    Now, Sone, tell me thanne so,\n  What hast thou don of besischipe\n  Of hire which thi ladi is?\n    Mi fader, evere yit er this\n  In every place, in every stede,\n  What so mi lady hath me bede,\n  With al myn herte obedient\n  I have therto be diligent.\n  And if so is sche bidde noght,\n  What thing that thanne into my thoght\n  Comth ferst of that I mai suffise,\n  Somtime in chambre, somtime in halle,\n  Riht as I se the times falle.\n  And whan sche goth to hiere masse,[1195]\n  That time schal noght overpasse,\n  That I naproche hir ladihede,\n  In aunter if I mai hire lede\n  Unto the chapelle and ayein.\n  Thanne is noght al mi weie in vein,\n  Somdiel I mai the betre fare,\n  Whan I, that mai noght fiele hir bare,                            1140\n  Mai lede hire clothed in myn arm:\n  Bot afterward it doth me harm\n  Of pure ymaginacioun;\n  For thanne this collacioun\n  I make unto miselven ofte,\n  And seie, \u2018Ha lord, hou sche is softe,\n  How sche is round, hou sche is smal!\n  Now wolde god I hadde hire al\n  Withoute danger at mi wille!\u2019\n  Of that I se mi besi thoght\n  Is torned ydel into noght.\n  Bot for al that lete I ne mai,\n  Whanne I se time an other dai,\n  That I ne do my besinesse\n  Unto mi ladi worthinesse.\n  For I therto mi wit afaite\n  To se the times and awaite\n  What is to done and what to leve:\n  What thing sche bit me don, I do,\n  And wher sche bidt me gon, I go,[1196]\n  And whanne hir list to clepe, I come.\n  Thus hath sche fulliche overcome\n  Min ydelnesse til I sterve,\n  So that I mot hire nedes serve,\n  For as men sein, nede hath no lawe.\n  Thus mot I nedly to hire drawe,\n  I serve, I bowe, I loke, I loute,\n  What so sche wole so wol I,\n  Whan sche wol sitte, I knele by,\n  And whan sche stant, than wol I stonde:\n  Bot whan sche takth hir werk on honde[1197]\n  Of wevinge or enbrouderie,\n  Than can I noght bot muse and prie\n  Upon hir fingres longe and smale,\n  And now I thenke, and now I tale,\n  And now I singe, and now I sike,\n  And if it falle, as for a time\n  Hir liketh noght abide bime,\n  Bot besien hire on other thinges,[1198]\n  Than make I othre tariinges\n  To dreche forth the longe dai,\n  For me is loth departe away.\n  And thanne I am so simple of port,\n  That forto feigne som desport\n  I pleie with hire litel hound\n  Now with hir briddes in the cage;\n  For ther is non so litel page,\n  Ne yit so simple a chamberere,\n  That I ne make hem alle chere,\n  Al for thei scholde speke wel:\n  Thus mow ye sen mi besi whiel,\n  That goth noght ydeliche aboute.\n  And if hir list to riden oute\n  On pelrinage or other stede,\n  And take hire in min arm alofte\n  And sette hire in hire sadel softe,\n  And so forth lede hire be the bridel,\n  For that I wolde noght ben ydel.\n  And if hire list to ride in Char,\n  And thanne I mai therof be war,\n  Anon I schape me to ryde[1199]\n  Riht evene be the Chares side;\n  And as I mai, I speke among,\n  Which Ovide in his bokes made,\n  And seide, \u2018O whiche sorwes glade,[1200]\n  O which wofull prosperite\n  Belongeth to the proprete\n  Of love, who so wole him serve!\n  And yit therfro mai noman swerve,\n  That he ne mot his lawe obeie.\u2019\n  And thus I ryde forth mi weie,\n  And am riht besi overal\n  As I have said you hier tofore.\n  My goode fader, tell therfore,\n  Of Ydelnesse if I have gilt.\n    Mi Sone, bot thou telle wilt[1201]\n  Oght elles than I mai now hiere,\n  Thou schalt have no penance hiere.\n  And natheles a man mai se,\n  How now adayes that ther be\n  Ful manye of suche hertes slowe,\n  What thing love is, til ate laste,\n  That he with strengthe hem overcaste,\n  That malgre hem thei mote obeie\n  And don al ydelschipe aweie,\n  To serve wel and besiliche.\n  Bot, Sone, thou art non of swiche,\n  For love schal the wel excuse:\n  Bot otherwise, if thou refuse\n  To love, thou miht so per cas\n  A kinges dowhter unavised,\n  Til that Cupide hire hath chastised:\n  Wherof thou schalt a tale hiere\n  Acordant unto this matiere.\n    Of Armenye, I rede thus,\n  Ther was a king, which Herupus\n  Was hote, and he a lusti Maide\n        [Sidenote: Hic ponit Confessor exemplum contra istos qui\n        amoris[1202] occupacionem omittentes, grauioris infortunii\n        casus expectant.[1203] Et narrat de quadam Armenie Regis\n        filia, que huiusmodi condicionis in principio iuuentutis\n        ociosa persistens, mirabili postea visione castigata in\n        amoris obsequium pre ceteris diligencior[1204] efficitur.]\n  To dowhter hadde, and as men saide\n  Hire name was Rosiphelee;\n  For sche was bothe wys and fair\n  And scholde ben hire fader hair.\n  Bot sche hadde o defalte of Slowthe\n  Towardes love, and that was rowthe;\n  For so wel cowde noman seie,\n  Which mihte sette hire in the weie\n  Of loves occupacion\n  Thurgh non ymaginacion;\n  That scole wolde sche noght knowe.\n  As of such hertes besinesse,\n  Til whanne Venus the goddesse,\n  Which loves court hath forto reule,\n  Hath broght hire into betre reule,\n  Forth with Cupide and with his miht:\n  For thei merveille how such a wiht,[1205]\n  Which tho was in hir lusti age,\n  Desireth nother Mariage\n  Ne yit the love of paramours,\n  Which evere hath be the comun cours                               1270\n  Amonges hem that lusti were.\n  So was it schewed after there:[1206]\n  For he that hihe hertes loweth\n  With fyri Dartes whiche he throweth,\n  Cupide, which of love is godd,[1207]\n  In chastisinge hath mad a rodd\n  To dryve awei hir wantounesse;\n  So that withinne a while, I gesse,\n  Sche hadde on such a chance sporned,\n  Which ferst sche hadde of slow manere:\n  For thus it fell, as thou schalt hiere.\n  Whan come was the Monthe of Maii,\n  Sche wolde walke upon a dai,\n  And that was er the Sonne Ariste;\n  Of wommen bot a fewe it wiste,\n  And forth sche wente prively\n  Unto the Park was faste by,\n  Al softe walkende on the gras,\n  Thurgh which ther ran a gret rivere.\n  It thoghte hir fair, and seide, \u2018Here\n  I wole abide under the schawe\u2019:\n  And bad hire wommen to withdrawe,\n  And ther sche stod al one stille,\n  To thenke what was in hir wille.\n  Sche sih the swote floures springe,\n  Sche herde glade foules singe,\n  Sche sih the bestes in her kinde,\n  The madle go with the femele;\n  And so began ther a querele\n  Betwen love and hir oghne herte,\n  Fro which sche couthe noght asterte.\n  And as sche caste hire yhe aboute,\n  Sche syh clad in o suite a route\n  Of ladis, wher thei comen ryde\n  Along under the wodes syde:\n  On faire amblende hors thei sete,\n  And everichon thei ride on side.\n  The Sadles were of such a Pride,\n  With Perle and gold so wel begon,\n  So riche syh sche nevere non;\n  In kertles and in Copes riche\n  Thei weren clothed, alle liche,\n  Departed evene of whyt and blew;\n  With alle lustes that sche knew\n  Thei were enbrouded overal.\n  The beaute faye upon her face[1209]\n  Non erthly thing it may desface;\n  Corones on here hed thei beere,\n  As ech of hem a qweene weere,\n  That al the gold of Cresus halle\n  The leste coronal of alle\n  Ne mihte have boght after the worth:\n  Thus come thei ridende forth.\n    The kinges dowhter, which this syh,\n  For pure abaissht drowh hire adryh                                1330\n  And hield hire clos under the bowh,\n  And let hem passen stille ynowh;\n  For as hire thoghte in hire avis,\n  To hem that were of such a pris\n  Sche was noght worthi axen there,\n  Fro when they come or what thei were:\n  Bot levere than this worldes good\n  Sche wolde have wist hou that it stod,\n  And putte hire hed alitel oute;\n  Sche syh comende under the linde[1210]\n  A womman up an hors behinde.[1211]\n  The hors on which sche rod was blak,\n  Al lene and galled on the back,\n  And haltede, as he were encluyed,\n  Wherof the womman was annuied;\n  Thus was the hors in sori plit,\n  Bot for al that a sterre whit[1212]\n  Amiddes in the front he hadde.\n  In which the wofull womman sat,\n  And natheles ther was with that\n  A riche bridel for the nones\n  Of gold and preciouse Stones.\n  Hire cote was somdiel totore;\n  Aboute hir middel twenty score\n  Of horse haltres and wel mo\n  Ther hyngen ate time tho.\n    Thus whan sche cam the ladi nyh,\n  This womman fair was of visage,[1213]\n  Freyssh, lusti, yong and of tendre age;\n  And so this ladi, ther sche stod,\n  Bethoghte hire wel and understod\n  That this, which com ridende tho,\n  Tidinges couthe telle of tho,\n  Which as sche sih tofore ryde,[1214]\n  And putte hir forth and preide abide,\n  And seide, \u2018Ha, Suster, let me hiere,\n  And ben so richeliche arraied?\u2019\n    This womman, which com so esmaied,\n  Ansuerde with ful softe speche,\n  And seith, \u2018Ma Dame, I schal you teche.\n  These ar of tho that whilom were\n  Servantz to love, and trowthe beere,\n  Ther as thei hadde here herte set.\n  Fare wel, for I mai noght be let:\n  Ma Dame, I go to mi servise,\n  Forthi, ma Dame, yif me leve,\n  I mai noght longe with you leve.\u2019\n    \u2018Ha, goode Soster, yit I preie,\n  Tell me whi ye ben so beseie\n  And with these haltres thus begon.\u2019\n    \u2018Ma Dame, whilom I was on\n  That to mi fader hadde a king;\n  Bot I was slow, and for no thing\n  Me liste noght to love obeie,\n  For I whilom no love hadde,\n  Min hors is now so fieble and badde,\n  And al totore is myn arai,[1215]\n  And every yeer this freisshe Maii\n  These lusti ladis ryde aboute,\n  And I mot nedes suie here route\n  In this manere as ye now se,[1216]\n  And trusse here haltres forth with me,\n  And am bot as here horse knave.\n  Hem thenkth I am worthi nomore,\n  For I was slow in loves lore,\n  Whan I was able forto lere,\n  And wolde noght the tales hiere\n  Of hem that couthen love teche.\u2019\n    \u2018Now tell me thanne, I you beseche,\n  Wherof that riche bridel serveth.\u2019\n    With that hire chere awei sche swerveth,\n  And gan to wepe, and thus sche tolde:\n  So riche upon myn horse hed,--\n  Ma Dame, afore, er I was ded,\n  Whan I was in mi lusti lif,\n  Ther fel into myn herte a strif\n  Of love, which me overcom,\n  So that therafter hiede I nom\n  And thoghte I wolde love a kniht:\n  That laste wel a fourtenyht,\n  For it no lengere mihte laste,[1217]\n  Bot now, allas, to late war\n  That I ne hadde him loved ar:\n  For deth cam so in haste bime,\n  Er I therto hadde eny time,\n  That it ne mihte ben achieved.\n  Bot for al that I am relieved,\n  Of that mi will was good therto,\n  That love soffreth it be so\n  That I schal swiche a bridel were.\n  To godd, ma Dame, I you betake,\n  And warneth alle for mi sake,\n  Of love that thei ben noght ydel,\n  And bidd hem thenke upon mi brydel.\u2019\n  And with that word al sodeinly\n  Sche passeth, as it were a Sky,\n  Al clene out of this ladi sihte:\n  And tho for fere hire herte afflihte,\n  And seide to hirself, \u2018Helas!\n  Bot if I live after this day,\n  I schal amende it, if I may.\u2019\n  And thus homward this lady wente,\n  And changede al hire ferste entente,\n  Withinne hire herte and gan to swere\n  That sche none haltres wolde bere.\n    Lo, Sone, hier miht thou taken hiede,\n  How ydelnesse is forto drede,\n  Namliche of love, as I have write.\n  For thou miht understonde and wite,                               1450\n  Among the gentil nacion\n  Love is an occupacion,\n  Which forto kepe hise lustes save\n        [Sidenote: Non quia sic se habet veritas, set opinio\n  Scholde every gentil herte have:\n  For as the ladi was chastised,\n  Riht so the knyht mai ben avised,\n  Which ydel is and wol noght serve\n  To love, he mai per cas deserve\n  A grettere peine than sche hadde,\n  The horse haltres; and forthi\n  Good is to be wel war therbi.\n  Bot forto loke aboven alle,\n  These Maidens, hou so that it falle,\n  Thei scholden take ensample of this\n  Which I have told, for soth it is.\n    Mi ladi Venus, whom I serve,\n  What womman wole hire thonk deserve,\n  Sche mai noght thilke love eschuie\n  Cupides lawe; and natheles\n  Men sen such love sielde in pes,\n  That it nys evere upon aspie\n  Of janglinge and of fals Envie,\n  Fulofte medlid with disese:\n  Bot thilke love is wel at ese,\n  Which set is upon mariage;\n  For that dar schewen the visage\n  In alle places openly.\n  How that a Maiden wolde lette,\n  That sche hir time ne besette\n  To haste unto that ilke feste,\n  Wherof the love is al honeste.\n  Men mai recovere lost of good,\n  Bot so wys man yit nevere stod,\n  Which mai recovere time lore:\n  So mai a Maiden wel therfore\n  Ensample take, of that sche strangeth\n  Hir love, and longe er that sche changeth                         1490\n  Hir herte upon hir lustes greene\n  To mariage, as it is seene.\n  For thus a yer or tuo or thre\n  Sche lest, er that sche wedded be,\n  Whyl sche the charge myhte bere\n  Of children, whiche the world forbere\n  Ne mai, bot if it scholde faile.\n  Bot what Maiden hire esposaile\n  Wol tarie, whan sche take mai,\n  Be let, whan that hire lievest were.[1219]\n  Wherof a tale unto hire Ere,\n  Which is coupable upon this dede,\n  I thenke telle of that I rede.\n                             [Sidenote: [TALE OF JEPHTHAH\u2019S DAUGHTER.]]\n    Among the Jewes, as men tolde,\n  Ther was whilom be daies olde\n  A noble Duck, which Jepte hihte.[1220]\n        [Sidenote: Hic ponit exemplum super eodem: Et narrat de\n        filia Iepte, que cum ex sui patris voto in holocaustum deo\n        occidi et offerri deberet, ipsa pro eo quod virgo fuit\n        et prolem ad augmentacionem populi dei nondum genuisset,\n        xl. dierum spacium vt cum suis sodalibus virginibus suam\n        defleret virginitatem, priusquam moreretur, in exemplum\n        aliarum[1221] a patre postulauit.]\n  And fell, he scholde go to fyhte\n  Ayein Amon the cruel king:\n  Withinne his herte he made avou[1222]\n  To god and seide, \u2018Ha lord, if thou\n  Wolt grante unto thi man victoire,\n  I schal in tokne of thi memoire\n  The ferste lif that I mai se,\n  Of man or womman wher it be,\n  Anon as I come hom ayein,\n  To thee, which art god sovereign,\n  Slen in thi name and sacrifie.\u2019\n  He goth him forth, wher that he scholde,[1223]\n  And wan al that he winne wolde\n  And overcam his fomen alle.\n    Mai noman lette that schal falle.\n  This Duc a lusti dowhter hadde,[1224]\n  And fame, which the wordes spradde,\n  Hath broght unto this ladi Ere\n  How that hire fader hath do there.\n  Sche waiteth upon his cominge\n  As sche that wolde be tofore\n  Al othre, and so sche was therfore[1225]\n  In Masphat at hir fader gate\n  The ferste; and whan he com therate,\n  And sih his douhter, he tobreide\n  Hise clothes and wepende he seide:\n    \u2018O mihti god among ous hiere,\n  Nou wot I that in no manere\n  This worldes joie mai be plein.\n  Ayein mi fomen be thi grace,[1226]\n  So whan I cam toward this place\n  Ther was non gladdere man than I:[1227]\n  But now, mi lord, al sodeinli\n  Mi joie is torned into sorwe,\n  For I mi dowhter schal tomorwe\n  Tohewe and brenne in thi servise\n  To loenge of thi sacrifise\n  Thurgh min avou, so as it is.\u2019\n  And sih the sorwe hir fader made,\n  So as sche mai with wordes glade\n  Conforteth him, and bad him holde\n  The covenant which he is holde\n  Towardes god, as he behihte.[1228]\n  Bot natheles hire herte aflihte\n  Of that sche sih hire deth comende;\n  And thanne unto the ground knelende[1229]\n  Tofore hir fader sche is falle,\n  Upon this point that sche schal deie,\n  Of o thing ferst sche wolde him preie,\n  That fourty daies of respit\n  He wolde hir grante upon this plit,\n  That sche the whyle mai bewepe\n  Hir maidenhod, which sche to kepe\n  So longe hath had and noght beset;[1230]\n  Wherof her lusti youthe is let,\n  That sche no children hath forthdrawe\n  So that the poeple is noght encressed.\n  Bot that it mihte be relessed,\n  That sche hir time hath lore so,\n  Sche wolde be his leve go\n  With othre Maidens to compleigne,\n  And afterward unto the peine\n  Of deth sche wolde come ayein.\n    The fader herde his douhter sein,\n  And therupon of on assent\n  That scholden with this Maiden wende.\n  So forto speke unto this ende,\n  Thei gon the dounes and the dales\n  With wepinge and with wofull tales,\n  And every wyht hire maidenhiede\n  Compleigneth upon thilke nede,\n  That sche no children hadde bore,\n  Wherof sche hath hir youthe lore,\n  Which nevere sche recovere mai:\n  Was come, in which sche scholde take\n  Hir deth, which sche may noght forsake.\n  Lo, thus sche deiede a wofull Maide\n  For thilke cause which I saide,\n  As thou hast understonde above.\n    Mi fader, as toward the Love\n  Of Maidens forto telle trowthe,\n  Ye have thilke vice of Slowthe,\n  Me thenkth, riht wonder wel declared,\n  That ye the wommen have noght spared                              1600\n  Of hem that tarien so behinde.\n  Bot yit it falleth in my minde,\n  Toward the men hou that ye spieke\n  Of hem that wole no travail sieke\n  In cause of love upon decerte:\n  To speke in wordes so coverte,\n  I not what travaill that ye mente.\n    Mi Sone, and after min entente\n  I woll thee telle what I thoghte,\n  Thurgh gret travaill in strange londes,\n  Wher that thei wroghten with here hondes\n  Of armes many a worthi dede,\n  In sondri place as men mai rede.\n  vi. _Quem probat armorum probitas Venus approbat, et quem_\n                  [Sidenote: [LOVERS MUST APPROVE THEMSELVES IN ARMS.]]\n        _Torpor habet reprobum reprobat illa virum._\n      _Vecors segnicies insignia nescit amoris,_\n        _Nam piger ad brauium tardius ipse venit._\n    That every love of pure kinde\n  Is ferst forthdrawe, wel I finde:\n  Bot natheles yit overthis\n  Decerte doth so that it is\n      [Sidenote: Hic loquitur quod in amoris causa milicie probitas\n      ad armorum laboris excercicium nullatenus[1231] torpescat.]\n  The rather had in mani place.\n  Wher that these worthi wommen are,\n  He mai noght thanne himselve spare\n  Upon his travail forto serve,\n  Wherof that he mai thonk deserve,\n  There as these men of Armes be,[1232]\n  Somtime over the grete Se:\n  So that be londe and ek be Schipe\n  He mot travaile for worschipe\n  And make manye hastyf rodes,\n  And somtime into Tartarie;\n  So that these heraldz on him crie,\n  \u2018Vailant, vailant, lo, wher he goth!\u2019\n  And thanne he yifth hem gold and cloth,\n  So that his fame mihte springe,\n  And to his ladi Ere bringe\n  Som tidinge of his worthinesse;[1233]\n  So that sche mihte of his prouesce\n  Of that sche herde men recorde,\n  And danger pute out of hire mod,\n  Whanne alle men recorden good,\n  And that sche wot wel, for hir sake\n  That he no travail wol forsake.\n    Mi Sone, of this travail I meene:\n  Nou schrif thee, for it schal be sene\n  If thou art ydel in this cas.\n    My fader ye, and evere was:\n               [Sidenote: [ARGUMENTS TO THE CONTRARY.]]\n  For as me thenketh trewely\n  As of this point, and if so is\n  That I have oght so don er this,\n  It is so litel of acompte,\n  As who seith, it mai noght amonte\n  To winne of love his lusti yifte.\n  For this I telle you in schrifte,\n  That me were levere hir love winne\n  Than Kaire and al that is ther inne:\n  And forto slen the hethen alle,\n  So mochel blod thogh ther be schad.\n  This finde I writen, hou Crist bad\n  That noman other scholde sle.\n  What scholde I winne over the Se,\n  If I mi ladi loste at hom?\n  Bot passe thei the salte fom,\n  To whom Crist bad thei scholden preche\n  To al the world and his feith teche:\n  Bot now thei rucken in here nest\n  In all the swetnesse of delices.\n  Thus thei defenden ous the vices,\n  And sitte hemselven al amidde;\n  To slen and feihten thei ous bidde\n  Hem whom thei scholde, as the bok seith,\n  Converten unto Cristes feith.\n  Bot hierof have I gret mervaile,\n  Hou thei wol bidde me travaile:\n  A Sarazin if I sle schal,\n  And that was nevere Cristes lore.\n  Bot nou ho ther, I seie nomore.\n    Bot I wol speke upon mi schrifte;\n  And to Cupide I make a yifte,\n  That who as evere pris deserve\n  Of armes, I wol love serve;\n  And thogh I scholde hem bothe kepe,\n  Als wel yit wolde I take kepe\n  Whan it were time to abide,\n  For how as evere a man laboure,\n  Cupide appointed hath his houre.\n        [Sidenote: Hic allegat Amans in sui excusacionem, qualiter\n        Achilles apud Troiam propter amorem Polixenen arma sua per\n        aliquod tempus dimisit.]\n    For I have herd it telle also,[1237]\n  Achilles lefte hise armes so\n  Bothe of himself and of his men\n  At Troie for Polixenen,\n  Upon hire love whanne he fell,\n  That for no chance that befell\n  Among the Grecs or up or doun,\n  Ben armed, for the love of hire.[1238]\n  And so me thenketh, lieve Sire,\n  A man of armes mai him reste\n  Somtime in hope for the beste,\n  If he mai finde a weie nerr.[1239]\n  What scholde I thanne go so ferr[1240]\n  In strange londes many a mile\n  To ryde, and lese at hom therwhile[1241]\n  Mi love? It were a schort beyete\n  Bot if mi ladi bidde wolde,\n  That I for hire love scholde\n  Travaile, me thenkth trewely\n  I mihte fle thurghout the Sky,\n  And go thurghout the depe Se,\n  For al ne sette I at a stre\n  What thonk that I mihte elles gete.\n  What helpeth it a man have mete,\n  Wher drinke lacketh on the bord?\n  To seie hou I travaile faste,\n  Wher as me faileth ate laste\n  That thing which I travaile fore?\n  O in good time were he bore,\n  That mihte atteigne such a mede.\n  Bot certes if I mihte spede\n  With eny maner besinesse\n  Of worldes travail, thanne I gesse,\n  Ther scholde me non ydelschipe\n  Bot this I se, on daies nou\n  The blinde god, I wot noght hou,\n  Cupido, which of love is lord,\n  He set the thinges in discord,\n  That thei that lest to love entende\n  Fulofte he wole hem yive and sende\n  Most of his grace; and thus I finde\n  That he that scholde go behinde,[1242]\n  Goth many a time ferr tofore:\n  On whether bord that I schal seile.\n  Thus can I noght miself conseile,\n  Bot al I sette on aventure,\n  And am, as who seith, out of cure\n  For ought that I can seie or do:\n  For everemore I finde it so,\n  The more besinesse I leie,\n  The more that I knele and preie\n  With goode wordes and with softe,\n  With besinesse and mai noght winne.\n  And in good feith that is gret Sinne;[1244]\n  For I mai seie, of dede and thoght\n  That ydel man have I be noght;\n  For hou as evere I be deslaied,\n  Yit evermore I have assaied.\n  Bot thogh my besinesse laste,\n  Al is bot ydel ate laste,\n  For whan theffect is ydelnesse,\n  Sei, what availeth al the dede,\n  Which nothing helpeth ate nede?\n  For the fortune of every fame\n  Schal of his ende bere a name.\n  And thus for oght is yit befalle,\n  An ydel man I wol me calle\n  As after myn entendement:\n  Bot upon youre amendement,\n  Min holi fader, as you semeth,[1245]\n    Mi Sone, I have herd thi matiere,\n  Of that thou hast thee schriven hiere:\n  And forto speke of ydel fare,\n  Me semeth that thou tharst noght care,\n  Bot only that thou miht noght spede.\n  And therof, Sone, I wol thee rede,\n  Abyd, and haste noght to faste;\n  Thi dees ben every dai to caste,\n  Thou nost what chance schal betyde.\n  Than rowe ayein the stremes stronge:\n  For thogh so be thee thenketh longe,\n  Per cas the revolucion\n  Of hevene and thi condicion\n  Ne be noght yit of on acord.\n  Bot I dar make this record\n  To Venus, whos Prest that I am,\n  That sithen that I hidir cam\n  To hiere, as sche me bad, thi lif,\n  Thou miht hierof thi conscience\n  Excuse, and of gret diligence,\n  Which thou to love hast so despended,\n  Thou oghtest wel to be comended.\n  Bot if so be that ther oght faile,\n  Of that thou slowthest to travaile\n  In armes forto ben absent,\n  And for thou makst an argument\n  Of that thou seidest hiere above,\n  Hou Achilles thurgh strengthe of love                             1800\n  Hise armes lefte for a throwe,\n  Thou schalt an other tale knowe,\n  Which is contraire, as thou schalt wite.\n  For this a man mai finde write,\n  Whan that knyhthode schal be werred,[1247]\n  Lust mai noght thanne be preferred;\n  The bedd mot thanne be forsake\n  And Schield and spere on honde take,\n  Which thing schal make hem after glade,\n  Wherof, so as it comth to honde,\n  A tale thou schalt understonde,\n  Hou that a kniht schal armes suie,\n  And for the while his ese eschuie.\n                             [Sidenote: [TALE OF NAUPLUS AND ULYSSES.]]\n    Upon knyhthode I rede thus,\n  How whilom whan the king Nauplus,[1248]\n        [Sidenote: Hic dicit quod amoris delectamento postposito\n        miles arma sua preferre debet: Et ponit exemplum de\n        Vlixe, cum ipse a bello Troiano propter amorem Penolope\n        remanere domi voluisset, Nauplus pater Palamades eum tantis\n        sermonibus allocutus est, quod Vlixes thoro sue coniugis\n        relicto labores armorum vna cum aliis Troie magnanimus\n        subibat.]\n  The fader of Palamades,\n  Cam forto preien Ulixes\n  With othre Gregois ek also,\n  Wher that the Siege scholde be,\n  Anon upon Penolope\n  His wif, whom that he loveth hote,\n  Thenkende, wolde hem noght behote.\n  Bot he schop thanne a wonder wyle,\n  How that he scholde hem best beguile,\n  So that he mihte duelle stille\n  At home and welde his love at wille:\n  Wherof erli the morwe day\n  Whan he was uppe, he gan to fare\n  Into the field and loke and stare,\n  As he which feigneth to be wod:[1249]\n  He tok a plowh, wher that it stod,\n  Wherinne anon in stede of Oxes\n  He let do yoken grete foxes,\n  And with gret salt the lond he siew.\n  But Nauplus, which the cause kniew,[1250]\n  Ayein the sleihte which he feigneth\n  And fell that time Ulixes hadde\n  A chyld to Sone, and Nauplus radde\n  How men that Sone taken scholde,\n  And setten him upon the Molde,\n  Wher that his fader hield the plowh,\n  In thilke furgh which he tho drowh.\n  For in such wise he thoghte assaie,\n  Hou it Ulixes scholde paie,\n  If that he were wod or non.\n    The knihtes for this child forthgon;[1251]                      1850\n  Thelamacus anon was fett,\n  Tofore the plowh and evene sett,\n  Wher that his fader scholde dryve.\n  Bot whan he sih his child, als blyve\n  He drof the plowh out of the weie,\n  And Nauplus tho began to seie,\n  And hath half in a jape cryd:\n  \u2018O Ulixes, thou art aspyd:\n  What is al this thou woldest meene?\n  That thou hast feigned al this thing,\n  Which is gret schame to a king,\n  Whan that for lust of eny slowthe\n  Thou wolt in a querele of trowthe\n  Of armes thilke honour forsake,\n  And duelle at hom for loves sake:\n  For betre it were honour to winne\n  Than love, which likinge is inne.\n  Forthi tak worschipe upon honde,\n  And elles thou schalt understonde                                 1870\n  These othre worthi kinges alle\n  Of Grece, which unto thee calle,[1252]\n  Towardes thee wol be riht wrothe,\n  And grieve thee per chance bothe:\n  Which schal be tothe double schame[1253]\n  Most for the hindrynge of thi name,\n  That thou for Slouthe of eny love\n  Schalt so thi lustes sette above\n  And leve of armes the knyhthode,\n  And oghte ferst to be desired.\u2019\n  Bot he, which hadde his herte fyred\n  Upon his wif, whan he this herde,\n  Noght o word therayein ansuerde,\n  Bot torneth hom halvinge aschamed,\n  And hath withinne himself so tamed\n  His herte, that al the sotie\n  Of love for chivalerie\n  He lefte, and be him lief or loth,\n  That he him mihte noght excuse.\n  Thus stant it, if a knyht refuse[1254]\n  The lust of armes to travaile,[1255]\n  Ther mai no worldes ese availe,\n  Bot if worschipe be with al.\n  And that hath schewed overal;\n  For it sit wel in alle wise\n  A kniht to ben of hih emprise\n  And puten alle drede aweie;\n                        [Sidenote: [EXAMPLES OF PROWESS. PROTESILAUS.]]\n    The worthi king Protheselai[1256]\n  On his passage wher he lai\n        [Sidenote: Hic narrat super eodem qualiter Laodomia Regis\n        Protheselai vxor, volens ipsum a bello Troiano secum\n        retinere, fatatam sibi mortem in portu Troie prenunciauit:\n        set ipse miliciam pocius quam ocia affectans, Troiam adiit,\n        vbi sue mortis precio perpetue laudis Cronicam ademit.]\n  Towardes Troie thilke Siege,\n  Sche which was al his oghne liege,\n  Laodomie his lusti wif,\n  Which for his love was pensif,\n  As he which al hire herte hadde,\n  Upon a thing wherof sche dradde\n  A lettre, forto make him duelle\n  Hou sche hath axed of the wyse\n  Touchende of him in such a wise,\n  That thei have don hire understonde,\n  Towardes othre hou so it stonde,\n  The destine it hath so schape\n  That he schal noght the deth ascape[1257]\n  In cas that he arryve at Troie.\n  Forthi as to hir worldes joie\n  With al hire herte sche him preide,\n  That he with hire at home abide.\n  Bot he hath cast hir lettre aside,[1258]\n  As he which tho no maner hiede\n  Tok of hire wommannysshe drede;\n  And forth he goth, as noght ne were,\n  To Troie, and was the ferste there\n  Which londeth, and tok arryvaile:\n  For him was levere in the bataille,[1259]\n  He seith, to deien as a knyht,\n  And be reproeved of his name.\n  Lo, thus upon the worldes fame\n  Knyhthode hath evere yit be set,\n  Which with no couardie is let.\n    Of king Sa\u00fcl also I finde,\n        [Sidenote: Adhuc super eodem, qualiter Rex Saul, non\n        obstante quod per Samuelem a Phitonissa suscitatum et\n        coniuratum responsum, quod ipse in bello moreretur,\n        accepisset, hostes tamen suos aggrediens milicie famam\n        cunctis huius vite blandimentis preposuit.]\n  Whan Samuel out of his kinde,\n  Thurgh that the Phitonesse hath lered,\n  In Samarie was arered\n  Long time after that he was ded,\n  If that he schal go fyhte or non.\n  And Samuel him seide anon,\n  \u2018The ferste day of the bataille\n  Thou schalt be slain withoute faile[1261]\n  And Jonathas thi Sone also.\u2019\n  Bot hou as evere it felle so,\n  This worthi kniht of his corage\n  Hath undertake the viage,\n  And wol noght his knyhthode lette\n  Wherof that bothe his Sone and he\n  Upon the Montz of Gelbo\u00eb\n  Assemblen with here enemys:\n  For thei knyhthode of such a pris\n  Be olde daies thanne hielden,\n  That thei non other thing behielden.\n  And thus the fader for worschipe\n  Forth with his Sone of felaschipe\n  Thurgh lust of armes weren dede,\n  The whos knyhthode is yit in mende,\n  And schal be to the worldes ende.\n    And forto loken overmore,\n  It hath and schal ben evermore\n        [Sidenote: Hic loquitur quod miles in suis primordiis\n        ad audaciam prouocari debet. Et narrat qualiter Chiro\n        Centaurus Achillem, quem secum ab infancia in monte\n        Pileon educauit, vt audax efficeretur, primitus edocuit,\n        quod cum ipse venacionibus ibidem insisteret, leones\n        et tigrides huiusmodique animalia sibi resistencia et\n        nulla alia fugitiua agitaret.[1262] Et sic Achilles in\n        iuuentute animatus famosissime milicie probitatem postmodum\n  That of knihthode the prouesse\n  Is grounded upon hardinesse[1264]\n  Of him that dar wel undertake.\n  And who that wolde ensample take\n  Upon the forme of knyhtes lawe,\n  With Chiro, which Centaurus hihte,\n  Of many a wondre hiere he mihte.\n  For it stod thilke time thus,\n  That this Chiro, this Centaurus,\n  Withinne a large wildernesse,\n  Wher was Leon and Leonesse,\n  The Lepard and the Tigre also,\n  With Hert and Hynde, and buck and doo,[1265]\n  Hadde his duellinge, as tho befell,\n  Wherof was thanne mochel speche.\n  Ther hath Chiro this Chyld to teche,\n  What time he was of tuelve yer age;\n  Wher forto maken his corage\n  The more hardi be other weie,\n  In the forest to hunte and pleie\n  Whan that Achilles walke wolde,\n  Centaurus bad that he ne scholde\n  After no beste make his chace,\n  As buck and doo and hert and hynde,\n  With whiche he mai no werre finde;\n  Bot tho that wolden him withstonde,\n  Ther scholde he with his Dart on honde\n  Upon the Tigre and the Leon\n  Pourchace and take his veneison,[1266]\n  As to a kniht is acordant.\n  And therupon a covenant\n  This Chiro with Achilles sette,\n  He scholde such a cruel beste\n  Or slen or wounden ate leste,\n  So that he mihte a tokne bringe\n  Of blod upon his hom cominge.\n  And thus of that Chiro him tawhte\n  Achilles such an herte cawhte,\n  That he nomore a Leon dradde,\n  Whan he his Dart on honde hadde,[1267]\n  Thanne if a Leon were an asse:\n  Alle othre knihtes of his dede,\n  Whan it cam to the grete nede,[1269]\n  As it was afterward wel knowe.\n    Lo, thus, my Sone, thou miht knowe\n  That the corage of hardiesce[1270]\n  Is of knyhthode the prouesce,\n  Which is to love sufficant\n  Aboven al the remenant\n  That unto loves court poursuie.\n  Bot who that wol no Slowthe eschuie,[1271]                        2020\n  Upon knihthode and noght travaile,\n  I not what love him scholde availe;\n  Bot every labour axeth why\n  Of som reward, wherof that I\n  Ensamples couthe telle ynowe\n  Of hem that toward love drowe\n  Be olde daies, as thei scholde.\n    Mi fader, therof hiere I wolde.\n    Mi Sone, it is wel resonable,\n  If that a man his herte sette,\n  That thanne he for no Slowthe lette\n  To do what longeth to manhede.\n  For if thou wolt the bokes rede[1272]\n  Of Lancelot and othre mo,\n  Ther miht thou sen hou it was tho\n  Of armes, for thei wolde atteigne\n  To love, which withoute peine\n  Mai noght be gete of ydelnesse.[1273]\n  An old Cronique in special,\n  The which into memorial\n  Is write, for his loves sake\n  Hou that a kniht schal undertake.\n                           [Sidenote: [TALE OF HERCULES AND ACHELONS.]]\n    Ther was a king, which O\u00ebnes[1274]\n  Was hote, and he under his pes\n        [Sidenote: Hic dicit, quod Miles priusquam amoris\n        amplexu dignus efficiatur, euentus bellicos victoriosus\n        amplectere debet. Et narrat qualiter Hercules et Achelons\n        propter[1275] Deianiram Calidonie Regis filiam singulare\n        duellum adinuicem inierunt, cuius victor Hercules existens\n        armorum[1276] meritis amorem virginis laudabiliter\n        conquestauit.]\n  Hield Calidoyne in his Empire,\n  And hadde a dowhter Deianire.\n  Men wiste in thilke time non\n  And as sche was a lusti wiht,\n  Riht so was thanne a noble kniht,\n  To whom Mercurie fader was.\n  This kniht the tuo pilers of bras,\n  The whiche yit a man mai finde,\n  Sette up in the desert of Ynde;\n  That was the worthi Hercules,\n  Whos name schal ben endeles\n  For the merveilles whiche he wroghte.\n  Of Deianire, and of this thing\n  Unto hir fader, which was king,\n  He spak touchende of Mariage.\n  The king knowende his hih lignage,\n  And dradde also hise mihtes sterne,\n  To him ne dorste his dowhter werne;\n  And natheles this he him seide,\n  How Achelons er he ferst preide\n  To wedden hire, and in accord\n  Bot for al that this he him granteth,\n  That which of hem that other daunteth[1277]\n  In armes, him sche scholde take,\n  And that the king hath undertake.\n  This Achelons was a Geant,\n  A soubtil man, a deceivant,\n  Which thurgh magique and sorcerie\n  Couthe al the world of tricherie:\n  And whan that he this tale herde,\n  With Hercules he moste feighte,\n  He tristeth noght upon his sleighte\n  Al only, whan it comth to nede,\n  Bot that which voydeth alle drede\n  And every noble herte stereth,\n  The love, that no lif forbereth,\n  For his ladi, whom he desireth,\n  With hardiesse his herte fyreth,[1278]\n  And sende him word withoute faile\n  Thei setten day, thei chosen field,\n  The knihtes coevered under Schield\n  Togedre come at time set,\n  And echon is with other met.\n  It fell thei foghten bothe afote,\n  Ther was no ston, ther was no rote,\n  Which mihte letten hem the weie,\n  But al was voide and take aweie.\n  Thei smyten strokes bot a fewe,\n  His grete strengthe as for the nones,\n  He sterte upon him al at ones\n  And cawhte him in hise armes stronge.\n  This Geant wot he mai noght longe\n  Endure under so harde bondes,\n  And thoghte he wolde out of hise hondes\n  Be sleyhte in som manere ascape.\n  And as he couthe himself forschape,\n  In liknesse of an Eddre he slipte\n  And efte, as he that feighte wole,\n  He torneth him into a Bole,\n  And gan to belwe of such a soun,\n  As thogh the world scholde al go doun:\n  The ground he sporneth and he tranceth,\n  Hise large hornes he avanceth\n  And caste hem here and there aboute.\n  Bot he, which stant of him no doute,[1279]\n  Awaiteth wel whan that he cam,\n  And al at ones he him caste\n  Unto the ground, and hield him faste,\n  That he ne mihte with no sleighte\n  Out of his hond gete upon heighte,\n  Til he was overcome and yolde,\n  And Hercules hath what he wolde.\n  The king him granteth to fulfille\n  His axinge at his oghne wille,\n  And sche for whom he hadde served,\n  Hire thoghte he hath hire wel deserved.                           2130\n  And thus with gret decerte of Armes\n  He wan him forto ligge in armes,\n  As he which hath it dere aboght,\n  For otherwise scholde he noght.\n    And overthis if thou wolt hiere[1280]\n        [Sidenote: Nota de Pantasilea Amazonie Regina, que Hectoris\n        amore colligata contra Pirrum Achillis filium apud Troiam\n        arma ferre eciam personaliter non recusauit.]\n  Upon knihthode of this matiere,[1281]\n  Hou love and armes ben aqueinted,\n  A man mai se bothe write and peinted\n  So ferforth that Pantasilee,\n  The love of Hector forto sieke\n  And for thonour of armes eke,\n  To Troie cam with Spere and Schield,\n  And rod hirself into the field\n  With Maidens armed al a route\n  In rescouss of the toun aboute,\n  Which with the Gregois was belein.\n    Fro Pafagoine and as men sein,\n        [Sidenote: Nota qualiter Philemenis propter milicie famam a\n        finibus terre in defensionem Troie veniens tres puellas a\n        Regno Amazonie[1282] quolibet anno percipiendas sibi et heredibus\n        suis impertuum ea de causa habere promeruit.]\n  Which stant upon the worldes ende,\n  To Philemenis, which was king,\n  To Troie, and come upon this thing\n  In helpe of thilke noble toun;\n  And al was that for the renoun\n  Of worschipe and of worldes fame,\n  Of which he wolde bere a name:\n  And so he dede, and forth withal\n  He wan of love in special\n  A fair tribut for everemo.\n  Pirrus the Sone of Achilles\n  This worthi queene among the press\n  With dedli swerd soghte out and fond,\n  And slowh hire with his oghne hond;\n  Wherof this king of Pafagoine[1283]\n  Pantasilee of Amazoine,[1284]\n  Wher sche was queene, with him ladde,\n  With suche Maidens as sche hadde\n  Of hem that were left alyve,\n  Wher that the body was begrave\n  With worschipe, and the wommen save.\n  And for the goodschipe of this dede\n  Thei granten him a lusti mede,\n  That every yeer as for truage[1285]\n  To him and to his heritage\n  Of Maidens faire he schal have thre.\n  And in this wise spedde he,\n  Which the fortune of armes soghte,\n  For otherwise he scholde have failed,\n  If that he hadde noght travailed.\n    Eneas ek withinne Ytaile,\n        [Sidenote: Nota pro eo quod Eneas Regem Turnum in bello\n        deuicit, non solum amorem Lavine,[1286] set et regnum\n        Ytalie sibi subiugatum obtinuit.]\n  Ne hadde he wonne the bataille\n  And don his miht so besily\n  Ayein king Turne his enemy,\n  He hadde noght Lavine wonne;\n  Bot for he hath him overronne\n  And gete his pris, he gat hire love.[1287]\n  Lo, now, mi Sone, as I have told,\n  Thou miht wel se, who that is bold\n  And dar travaile and undertake\n  The cause of love, he schal be take\n  The rathere unto loves grace;\n  For comunliche in worthi place\n  The wommen loven worthinesse\n  Of manhode and of gentilesse,\n        [Sidenote: Hic dicit,[1288] quod generosi in amoris causa\n        sepius preferuntur. Super quo querit Amans, Quid sit\n        generositas: cuius veritatem questionis Confessor per\n        singula dissoluit.]\n  For the gentils ben most desired.\n  Thurgh lore of you, I wot no weie\n  What gentilesce is forto seie,\n  Wherof to telle I you beseche.\n    The ground, Mi Sone, forto seche\n  Upon this diffinicion,\n  The worldes constitucion\n  Hath set the name of gentilesse\n  Upon the fortune of richesse\n  Which of long time is falle in age.\n  After the forme, as thou miht hiere,\n  Bot nothing after the matiere.\n  For who that resoun understonde,\n  Upon richesse it mai noght stonde,\n  For that is thing which faileth ofte:\n  For he that stant to day alofte\n  And al the world hath in hise wones,\n  Tomorwe he falleth al at ones[1289]\n  Out of richesse into poverte,\n  Which gentilesce makth abide.\n  And forto loke on other side\n  Hou that a gentil man is bore,\n  Adam, which alle was tofore[1290]\n  With Eve his wif, as of hem tuo,\n  Al was aliche gentil tho;\n  So that of generacion[1291]\n  To make declaracion,\n  Ther mai no gentilesce be.\n  Of mannes berthe the mesure,\n  It is so comun to nature,\n  That it yifth every man aliche,\n  Als wel to povere as to the riche;[1292]\n  For naked thei ben bore bothe,\n  The lord nomore hath forto clothe\n  As of himself that ilke throwe,\n  Than hath the povereste of the rowe.\n  And whan thei schulle bothe passe,\n  Of worldes good, bot as of charge[1293]\n  The lord is more forto charge,\n  Whan god schal his accompte hiere,\n  For he hath had hise lustes hiere.\n        [Sidenote: Omnes quidem ad vnum finem tendimus, set diuerso\n        tramite.]\n  Bot of the bodi, which schal deie,\n  Althogh ther be diverse weie\n  To deth, yit is ther bot on ende,\n  To which that every man schal wende,\n  Als wel the beggere as the lord,\n  Sche which oure Eldemoder is,[1294]\n  The Erthe, bothe that and this\n  Receiveth and alich devoureth,\n  That sche to nouther part favoureth.[1295]\n  So wot I nothing after kinde\n  Where I mai gentilesse finde.\n    For lacke of vertu lacketh grace,\n  Wherof richesse in many place,\n  Whan men best wene forto stonde,[1296]\n  Bot vertu set in the corage,\n  Ther mai no world be so salvage,\n  Which mihte it take and don aweie,\n  Til whanne that the bodi deie;\n  And thanne he schal be riched so,\n  That it mai faile neveremo;\n  So mai that wel be gentilesse,\n  Which yifth so gret a sikernesse.\n  For after the condicion\n  The which out of the Soule groweth\n  And the vertu fro vice knoweth,\n  Wherof a man the vice eschuieth,\n  Withoute Slowthe and vertu suieth,\n  That is a verrai gentil man,\n  And nothing elles which he can,\n  Ne which he hath, ne which he mai.\n  Bot for al that yit nou aday,[1297]\n  In loves court to taken hiede,\n  The povere vertu schal noght spiede,                              2280\n  Wher that the riche vice woweth;\n  For sielde it is that love alloweth\n  The gentil man withoute good,\n  Thogh his condicion be good.\n  Bot if a man of bothe tuo\n  Be riche and vertuous also,\n  Thanne is he wel the more worth\n  Bot yit to putte himselve forth\n  He moste don his besinesse,\n  Mai helpen hem whiche ydel be.\n    Bot who that wole in his degre\n  Travaile so as it belongeth,\n  It happeth ofte that he fongeth\n  Worschipe and ese bothe tuo.[1298]\n  For evere yit it hath be so,\n  That love honeste in sondri weie\n  Profiteth, for it doth aweie\n  The vice, and as the bokes sein,\n  And to the couard hardiesce\n  It yifth, so that verrai prouesse\n  Is caused upon loves reule\n  To him that can manhode reule;\n  And ek toward the wommanhiede,\n  Who that therof wol taken hiede,\n  For thei the betre affaited be[1300]\n  In every thing, as men may se.\n  For love hath evere hise lustes grene\n  Which thing ther mai no kinde areste:[1301]\n  I trowe that ther is no beste,\n  If he with love scholde aqueinte,\n  That he ne wolde make it queinte\n  As for the while that it laste.\n  And thus I conclude ate laste,\n  That thei ben ydel, as me semeth,\n  Whiche unto thing that love demeth\n  Forslowthen that thei scholden do.\n        [Sidenote: Nota de amore caritatis, vbi dicit, Qui non\n        diligit, manet in morte.]\n  After the vertu moral eke\n  To speke of love if I schal seke,\n  Among the holi bokes wise\n  I finde write in such a wise,[1302]\n  \u2018Who loveth noght is hier as ded\u2019;[1303]\n  For love above alle othre is hed,\n  Which hath the vertus forto lede,\n  Of al that unto mannes dede\n  Belongeth: for of ydelschipe\n  For Slowthe is evere to despise,\n  Which in desdeign hath al apprise,\n  And that acordeth noght to man:\n  For he that wit and reson kan,\n  It sit him wel that he travaile\n  Upon som thing which mihte availe,\n  For ydelschipe is noght comended,\n  Bot every lawe it hath defended.\n  And in ensample therupon\n  Which hadde of every thing insihte,\n  Seith, \u2018As the briddes to the flihte\n  Ben made, so the man is bore\n  To labour,\u2019 which is noght forbore\n  To hem that thenken forto thryve.\n  For we, whiche are now alyve,\n  Of hem that besi whylom were,\n        [Sidenote: Apostolus. Quecumque scripta sunt, ad nostrum\n        doctrinam scripta sunt.[1305]]\n  Als wel in Scole as elleswhere,\n  Mowe every day ensample take,\n  Thing which that thei ferst founden oute,[1306]\n  It scholde noght be broght aboute.\n  Here lyves thanne were longe,\n  Here wittes grete, here mihtes stronge,\n  Here hertes ful of besinesse,\n  Wherof the worldes redinesse\n  In bodi bothe and in corage\n  Stant evere upon his avantage.\n  And forto drawe into memoire\n  Here names bothe and here histoire,                               2360\n  Upon the vertu of her dede\n  In sondri bokes thou miht rede.\n  vii. _Expedit in manibus labor, vt de cotidianis_[1307]\n         _Actibus ac vita viuere possit homo._\n       _Set qui doctrine causa fert mente labores,_\n         _Preualet et merita perpetuata parat._\n    Of every wisdom the parfit\n  The hyhe god of his spirit\n        [Sidenote: Hic loquitur contra ociosos quoscumque, et\n        maxime contra istos, qui excellentis prudencie ingenium\n        habentes absque fructu operum torpescunt. Et ponit exemplum\n        de diligencia predecessorum, qui ad tocius humani generis\n        doctrinam et auxilium suis continuis laboribus[1308]\n        et studiis, gracia mediante diuina, artes et sciencias\n        primitus inuenerunt.]\n  Yaf to the men in Erthe hiere\n  Upon the forme and the matiere\n  Of that he wolde make hem wise:\n  And thus cam in the ferste apprise\n  Of bokes and of alle goode\n  Thurgh hem that whilom understode                                 2370\n  The lore which to hem was yive,\n  Wherof these othre, that now live,\n  Ben every day to lerne newe.\n  Bot er the time that men siewe,\n  And that the labour forth it broghte,\n  Ther was no corn, thogh men it soghte,\n  In non of al the fieldes oute;[1309]\n  And er the wisdom cam aboute\n  Of hem that ferst the bokes write,\n  Ther was gret labour ek also.\n  Thus was non ydel of the tuo,\n  That on the plogh hath undertake\n  With labour which the hond hath take,\n  That other tok to studie and muse,\n  As he which wolde noght refuse\n  The labour of hise wittes alle.\n  And in this wise it is befalle,\n  Of labour which that thei begunne\n  Here besinesse is yit so seene,[1310]\n  That it stant evere alyche greene;\n  Al be it so the bodi deie,\n  The name of hem schal nevere aweie.\n                               [Sidenote: [DISCOVERERS AND INVENTORS.]]\n  In the Croniqes as I finde,\n    Cham, whos labour is yit in minde,\n  Was he which ferst the lettres fond[1311]\n  And wrot in Hebreu with his hond:\n  Of naturel Philosophie\n    Cadmus the lettres of Gregois\n  Ferst made upon his oghne chois.\n    Theges of thing which schal befalle,\n  He was the ferste Augurre of alle:\n    And Philemon be the visage\n  Fond to descrive the corage.\n    Cladyns, Esdras and Sulpices,[1312]\n  Termegis, Pandulf, Frigidilles,\n  Menander, Ephiloquorus,\n  The ferste were of Enditours,\n  Of old Cronique and ek auctours:\n    And Heredot in his science\n  Of metre, of rime and of cadence[1313]\n  The ferste was of which men note.\n    And of Musique also the note\n  In mannes vois or softe or scharpe,\n  That fond Jubal; and of the harpe\n  The merie soun, which is to like,\n  That fond Poulins forth with phisique.                            2420\n    Zenzis fond ferst the pourtreture,\n  And Promothe\u00fcs the Sculpture;\n  After what forme that hem thoghte,\n  The resemblance anon thei wroghte.\n    Tubal in Iren and in Stel\n  Fond ferst the forge and wroghte it wel:\n    And Jadahel, as seith the bok,\n  Ferst made Net and fisshes tok:\n  Of huntynge ek he fond the chace,\n  A tente of cloth with corde and stake\n  He sette up ferst and dede it make.\n    Verconius of cokerie[1314]\n  Ferst made the delicacie.\n    The craft Minerve of wolle fond\n  And made cloth hire oghne hond;\n    And Delbora made it of lyn:\n  Tho wommen were of great engyn.\n    Bot thing which yifth ous mete and drinke\n  To tile lond and sette vines,\n  Wherof the cornes and the wynes\n  Ben sustenance to mankinde,\n  In olde bokes as I finde,\n  Saturnus of his oghne wit\n  Hath founde ferst, and more yit\n  Of Chapmanhode he fond the weie,\n  And ek to coigne the moneie\n  Of sondri metall, as it is,\n    Bot hou that metall cam a place\n  Thurgh mannes wit and goddes grace\n  The route of Philosophres wise\n  Controeveden be sondri wise,\n  Ferst forto gete it out of Myne,\n  And after forto trie and fyne.\n    And also with gret diligence\n  Thei founden thilke experience,\n  Which cleped is Alconomie,\n  Thei made and ek the gold also.\n  And forto telle hou it is so,\n  Of bodies sevene in special\n  With foure spiritz joynt withal\n  Stant the substance of this matiere.\n  The bodies whiche I speke of hiere\n  Of the Planetes ben begonne:\n  The gold is titled to the Sonne,\n  The mone of Selver hath his part,\n  The Led after Satorne groweth,\n  And Jupiter the Bras bestoweth,\n  The Coper set is to Venus,\n  And to his part Mercurius\n  Hath the quikselver, as it falleth,\n  The which, after the bok it calleth,\n  Is ferst of thilke fowre named[1315]\n  Of Spiritz, whiche ben proclamed;\n  And the spirit which is secounde\n  The thridde spirit Sulphur is;\n  The ferthe suiende after this\n  Arcennicum be name is hote.\n  With blowinge and with fyres hote\n  In these thinges, whiche I seie,\n  Thei worchen be diverse weie.\n  For as the philosophre tolde\n  Of gold and selver, thei ben holde\n  Tuo principal extremites,\n  Of the metalls ben acordant,\n  And so thurgh kinde resemblant,\n  That what man couthe aweie take\n  The rust, of which thei waxen blake,\n  And the savour and the hardnesse,\n  Thei scholden take the liknesse\n  Of gold or Selver parfitly.\n    Bot forto worche it sikirly,\n  Betwen the corps and the spirit,\n  In sevene formes it is set;[1316]\n  Of alle and if that on be let,\n  The remenant mai noght availe,\n  Bot otherwise it mai noght faile.\n  For thei be whom this art was founde\n  To every point a certain bounde\n  Ordeignen, that a man mai finde\n  This craft is wroght be weie of kinde,\n  So that ther is no fallas inne.\n  Bot what man that this werk beginne,                              2510\n  He mot awaite at every tyde,\n  So that nothing be left aside,[1317]\n  Ferst of the distillacion,\n  Forth with the congelacion,\n  Solucion, descencion,\n  And kepe in his entencion\n  The point of sublimacion,\n  And forth with calcinacion\n  Of veray approbacion\n  With tempred hetes of the fyr,\n  Til he the parfit Elixir\n  Of thilke philosophres Ston\n  Mai gete, of which that many on[1318]\n  Of Philosophres whilom write.\n  And if thou wolt the names wite\n  Of thilke Ston with othre tuo,\n  Whiche as the clerkes maden tho,\n  So as the bokes it recorden,\n                    [Sidenote: [THE THREE STONES OF THE PHILOSOPHERS.]]\n    These olde Philosophres wyse[1319]\n  Be weie of kinde in sondri wise\n  Thre Stones maden thurgh clergie.\n        [Sidenote: Nota de tribus lapidibus, quos philosophi\n        composuerunt, quorum primus dicitur lapis vegetabilis, qui\n        sanitatem conseruat, secundus dicitur lapis animalis, qui\n        membra[1320] et virtutes sencibiles fortificat, tercius\n        dicitur lapis mineralis, qui omnia metalla purificat et in\n        suum perfectum naturali potencia deducit.]\n  The ferste, if I schal specefie,[1321]\n  Was _lapis vegetabilis_,[1322]\n  Of which the propre vertu is\n  To mannes hele forto serve,\n  As forto kepe and to preserve[1323]\n  The bodi fro siknesses alle,\n    The Ston seconde I thee behote\n  Is _lapis animalis_ hote,\n  The whos vertu is propre and cowth\n  For Ere and yhe and nase and mouth,\n  Wherof a man mai hiere and se\n  And smelle and taste in his degre,\n  And forto fiele and forto go\n  It helpeth man of bothe tuo:\n  The wittes fyve he underfongeth\n    The thridde Ston in special\n  Be name is cleped Minerall,\n  Which the metalls of every Mine\n  Attempreth, til that thei ben fyne,\n  And pureth hem be such a weie,[1324]\n  That al the vice goth aweie[1325]\n  Of rust, of stink and of hardnesse:\n  And whan thei ben of such clennesse,\n  This Mineral, so as I finde,\n  And makth hem able to conceive\n  Thurgh his vertu, and to receive[1326]\n  Bothe in substance and in figure\n  Of gold and selver the nature.\n  For thei tuo ben thextremetes,[1327]\n  To whiche after the propretes\n  Hath every metal his desir,\n  With help and confort of the fyr\n  Forth with this Ston, as it is seid,[1328]\n  For to the rede and to the whyte\n  This Ston hath pouer to profite.\n  It makth multiplicacioun\n  Of gold, and the fixacioun\n  It causeth, and of his habit\n  He doth the werk to be parfit[1329]\n  Of thilke Elixer which men calle\n  Alconomie, as is befalle[1330]\n  To hem that whilom weren wise.\n  Thei speken faste of thilke Ston,\n  Bot hou to make it, nou wot non\n  After the sothe experience.\n  And natheles gret diligence\n  Thei setten upon thilke dede,\n  And spille more than thei spede;\n  For allewey thei finde a lette,[1331]\n  Which bringeth in poverte and dette\n  To hem that riche were afore:\n  To gete a pound thei spenden fyve;\n  I not hou such a craft schal thryve\n  In the manere as it is used:\n  It were betre be refused\n  Than forto worchen upon weene\n  In thing which stant noght as thei weene.\n  Bot noght forthi, who that it knewe,\n  The science of himself is trewe\n  Upon the forme as it was founded,\n  Of hem that ferste it founden oute;\n  And thus the fame goth aboute\n  To suche as soghten besinesse\n  Of vertu and of worthinesse.\n  Of whom if I the names calle,\n    Hermes was on the ferste of alle,\n  To whom this art is most applied;\n  Geber therof was magnefied,\n  And Ortolan and Morien,[1332]\n  Which fond and wrot a gret partie\n  The practique of Alconomie;\n  Whos bokes, pleinli as thei stonde\n  Upon this craft, fewe understonde;\n  Bot yit to put hem in assai[1333]\n  Ther ben full manye now aday,\n  That knowen litel what thei meene.\n  It is noght on to wite and weene;\n  In forme of wordes thei it trete,\n  For of tomoche or of tolyte\n  Ther is algate founde a wyte,\n  So that thei folwe noght the lyne\n  Of the parfite medicine,\n  Which grounded is upon nature.\n  Bot thei that writen the scripture\n  Of Grek, Arabe and of Caldee,[1335]\n  Thei were of such Auctorite\n  That thei ferst founden out the weie[1336]\n  Wherof the Cronique of her lore\n  Schal stonde in pris for everemore.\n    Bot toward oure Marches hiere,\n  Of the Latins if thou wolt hiere,\n  Of hem that whilom vertuous\n  Were and therto laborious,\n  Carmente made of hire engin\n  The ferste lettres of Latin,\n  Of which the tunge Romein cam,\n  Forth with Donat and Dindimus[1337]\n  The ferste reule of Scole, as thus,[1338]\n  How that Latin schal be componed\n  And in what wise it schal be soned,\n  That every word in his degre\n  Schal stonde upon congruite.\n  And thilke time at Rome also\n  Was Tullius with Cithero,\n  That writen upon Rethorike,\n  After the forme of eloquence,\n  Which is, men sein, a gret prudence:\n  And after that out of Hebreu\n  Jerom, which the langage kneu,\n  The Bible, in which the lawe is closed,\n  Into Latin he hath transposed;\n  And many an other writere ek\n  Out of Caldee, Arabe and Grek\n  With gret labour the bokes wise\n  The Latins of hemself also\n  Here studie at thilke time so[1340]\n  With gret travaile of Scole toke\n  In sondri forme forto boke,\n  That we mai take here evidences\n  Upon the lore of the Sciences,\n  Of craftes bothe and of clergie;\n  Among the whiche in Poesie\n  To the lovers Ovide wrot\n  In what manere it scholde akiele.\n    Forthi, mi Sone, if that thou fiele\n  That love wringe thee to sore,\n  Behold Ovide and take his lore.[1341]\n    My fader, if thei mihte spede\n  Mi love, I wolde his bokes rede;[1342]\n  And if thei techen to restreigne\n  Mi love, it were an ydel peine\n  To lerne a thing which mai noght be.\n  If that men toke his rote aweie,[1343]\n  Riht so myn herte scholde deie,\n  If that mi love be withdrawe.\n  Wherof touchende unto this sawe\n  There is bot only to poursuie\n  Mi love, and ydelschipe eschuie.\n    Mi goode Sone, soth to seie,\n  If ther be siker eny weie\n  To love, thou hast seid the beste:\n  For who that wolde have al his reste                              2690\n  And do no travail at the nede,\n  It is no resoun that he spede\n  In loves cause forto winne;\n  For he which dar nothing beginne,\n  I not what thing he scholde achieve.\n  Bot overthis thou schalt believe,\n  So as it sit thee wel to knowe,\n  That ther ben othre vices slowe,\n  Whiche unto love don gret lette,\n  viii. _Perdit homo causam linquens sua iura sopori,_\n          _Et quasi dimidium pars sua mortis habet._\n        _Est in amore vigil Venus, et quod habet vigilanti_\n          _Obsequium thalamis fert vigilata suis._\n    Toward the Slowe progenie\n  Ther is yit on of compaignie,\n        [Sidenote: Hic loquitur de Sompnolencia, que Accidie[1344]\n        Cameraria dicta est, cuius natura semimortua alicuius\n        negocii vigilias obseruare soporifero[1345] torpore\n        recusat: vnde quatenus amorem concernit Confessor Amanti\n        diligencius opponit.]\n  And he is cleped Sompnolence,\n  Which doth to Slouthe his reverence,\n  As he which is his Chamberlein,\n  That many an hundrid time hath lein\n  To slepe, whan he scholde wake.\n  He hath with love trewes take,\n  That wake who so wake wile,\n  He hath al wowed what him list;[1347]\n  That ofte he goth to bedde unkist,\n  And seith that for no Druerie\n  He wol noght leve his sluggardie.\n  For thogh noman it wole allowe,\n  To slepe levere than to wowe\n  Is his manere, and thus on nyhtes,\n  Whan that he seth the lusti knyhtes\n  Revelen, wher these wommen are,\n  And goth to bedde and leith him softe,\n  And of his Slouthe he dremeth ofte\n  Hou that he stiketh in the Myr,\n  And hou he sitteth be the fyr\n  And claweth on his bare schanckes,\n  And hou he clymbeth up the banckes\n  And falleth into Slades depe.\n  Bot thanne who so toke kepe,\n  Whanne he is falle in such a drem,\n  He routeth with a slepi noise,\n  And brustleth as a monkes froise,\n  Whanne it is throwe into the Panne.\n  And otherwhile sielde whanne\n  That he mai dreme a lusti swevene,\n  Him thenkth as thogh he were in hevene\n  And as the world were holi his:\n  And thanne he spekth of that and this,\n  And makth his exposicion\n  Of that he wolde, and in such wise\n  He doth to love all his service;\n  I not what thonk he schal deserve.[1348]\n  Bot, Sone, if thou wolt love serve,[1349]\n  I rede that thou do noght so.\n    Ha, goode fader, certes no.\n  I hadde levere be mi trowthe,\n  Er I were set an such a slouthe\n  And beere such a slepi snoute,\n  For me were betre fulli die,\n  Thanne I of such a slugardie\n  Hadde eny name, god me schilde;\n  For whan mi moder was with childe,\n  And I lay in hire wombe clos,\n  I wolde rathere Atropos,\n  Which is goddesse of alle deth,\n  Anon as I hadde eny breth,\n  Me hadde fro mi Moder cast.\n  I thonke godd; for Lachesis,\n  Ne Cloto, which hire felawe is,\n  Me schopen no such destine,\n  Whan thei at mi nativite\n  My weerdes setten as thei wolde;\n  Bot thei me schopen that I scholde\n  Eschuie of slep the truandise,\n  So that I hope in such a wise\n  To love forto ben excused,\n  For certes, fader Genius,\n  Yit into nou it hath be thus,\n  At alle time if it befelle[1351]\n  So that I mihte come and duelle\n  In place ther my ladi were,\n  I was noght slow ne slepi there:\n  For thanne I dar wel undertake,\n  That whanne hir list on nyhtes wake\n  In chambre as to carole and daunce,\n  If I mai gon upon hir hond,\n  Thanne if I wonne a kinges lond.\n  For whanne I mai hire hand beclippe,\n  With such gladnesse I daunce and skippe,\n  Me thenkth I touche noght the flor;\n  The Ro, which renneth on the Mor,\n  Is thanne noght so lyht as I:\n  So mow ye witen wel forthi,[1352]\n  That for the time slep I hate.\n  So that hire like noght to daunce,\n  Bot on the Dees to caste chaunce[1353]\n  Or axe of love som demande,\n  Or elles that hir list comaunde\n  To rede and here of Troilus,\n  Riht as sche wole or so or thus,[1354]\n  I am al redi to consente.\n  And if so is that I mai hente\n  Somtime among a good leisir,\n  I telle a part; bot whanne I preie,\n  Anon sche bidt me go mi weie[1355]\n  And seith it is ferr in the nyht;\n  And I swere it is even liht.\n  Bot as it falleth ate laste,\n  Ther mai no worldes joie laste,\n  So mot I nedes fro hire wende\n  And of my wachche make an ende:\n  And if sche thanne hiede toke,\n  Whan that I schal my leve take,\n  Hire oghte of mercy forto slake\n  Hire daunger, which seith evere nay.\n    Bot he seith often, \u2018Have good day,\u2019\n  That loth is forto take his leve:\n  Therfore, while I mai beleve,\n  I tarie forth the nyht along,\n  For it is noght on me along\n  To slep that I so sone go,\n  And thanne I bidde godd hire se,\n  And so doun knelende on mi kne[1356]\n  I take leve, and if I schal,\n  I kisse hire, and go forth withal.\n  And otherwhile, if that I dore,\n  Er I come fulli to the Dore,[1357]\n  I torne ayein and feigne a thing,\n  As thogh I hadde lost a Ring\n  Or somwhat elles, for I wolde\n  Bot selden is that I so spede.\n  And whanne I se that I mot nede\n  Departen, I departe, and thanne[1358]\n  With al myn herte I curse and banne\n  That evere slep was mad for yhe;\n  For, as me thenkth, I mihte dryhe\n  Withoute slep to waken evere,\n  So that I scholde noght dissevere\n  Fro hire, in whom is al my liht:\n  With al the will of mi corage,\n  And seie, \u2018Awey, thou blake ymage,\n  Which of thi derke cloudy face\n  Makst al the worldes lyht deface,\n  And causest unto slep a weie,\n  Be which I mot nou gon aweie[1359]\n  Out of mi ladi compaignie.\n  O slepi nyht, I thee defie,\n  And wolde that thou leye in presse\n  And with Pluto the helle king:\n  For til I se the daies spring,\n  I sette slep noght at a risshe.\u2019\n  And with that word I sike and wisshe,\n  And seie, \u2018Ha, whi ne were it day?\n  For yit mi ladi thanne I may\n  Beholde, thogh I do nomore.\u2019\n  And efte I thenke forthermore,\n  To som man hou the niht doth ese,\n  Whan he hath thing that mai him plese[1360]                       2860\n  The longe nyhtes be his side,\n  Where as I faile and go beside.\n  Bot slep, I not wherof it serveth,\n  Of which noman his thonk deserveth\n  To gete him love in eny place,\n  Bot is an hindrere of his grace\n  And makth him ded as for a throwe,[1361]\n  Riht as a Stok were overthrowe.\n  And so, mi fader, in this wise\n  And evere amiddes of mi tale\n  I thenke upon the nyhtingale,\n  Which slepeth noght be weie of kinde\n  For love, in bokes as I finde.\n  Thus ate laste I go to bedde,\n  And yit min herte lith to wedde\n  With hire, wher as I cam fro;\n  Thogh I departe, he wol noght so,\n  Ther is no lock mai schette him oute,\n  That perce mai the harde wall;\n  Thus is he with hire overall,\n  That be hire lief, or be hire loth,\n  Into hire bedd myn herte goth,\n  And softly takth hire in his arm\n  And fieleth hou that sche is warm,\n  And wissheth that his body were\n  To fiele that he fieleth there.\n  And thus miselven I tormente,\n  Bot thanne be a thousand score\n  Welmore than I was tofore\n  I am tormented in mi slep,\n  Bot that I dreme is noght of schep;\n  For I ne thenke noght on wulle,\n  Bot I am drecched to the fulle\n  Of love, that I have to kepe,\n  That nou I lawhe and nou I wepe,\n  And nou I lese and nou I winne,\n  And otherwhile I dreme and mete\n  That I al one with hire mete\n  And that Danger is left behinde;\n  And thanne in slep such joie I finde,\n  That I ne bede nevere awake.\n  Bot after, whanne I hiede take,\n  And schal arise upon the morwe,\n  Thanne is al torned into sorwe,\n  Noght for the cause I schal arise,\n  And ate laste I am bethoght\n  That al is vein and helpeth noght:\n  Bot yit me thenketh be my wille\n  I wolde have leie and slepe stille,\n  To meten evere of such a swevene,\n  For thanne I hadde a slepi hevene.\n    Mi Sone, and for thou tellest so;\n  A man mai finde of time ago\n  That many a swevene hath be certein,\n  That swevenes ben of no credence.\n  Bot forto schewe in evidence\n  That thei fulofte sothe thinges\n  Betokne, I thenke in my wrytinges\n  To telle a tale therupon,\n  Which fell be olde daies gon.\n    This finde I write in Poesie:\n  Ce\u00efx the king of Trocinie\n        [Sidenote: Hic ponit exemplum, qualiter Sompnia prenostice\n        veritatis quandoque certitudinem figurant. Et narrat\n        quod, cum Ceix Rex Trocinie pro reformacione fratris sui\n        Dedalionis in Ancipitrem transmutati peregre proficiscens\n        in mari longius a patria dimersus[1362] fuerat, Iuno\n        mittens Yridem nunciam suam in partes Chymerie ad domum\n        Sompni, iussit quod ipse Alceone dicti Regis uxori huius\n        rei euentum per Sompnia certificaret. Quo facto[1363]\n        Alceona rem perscrutans corpus mariti sui, vbi super\n        fluctus mortuus[1364] iactabatur, inuenit; que pre dolore\n        angustiata cupiens corpus amplectere, in altum mare super\n        ipsum prosiliit. Vnde dii miserti amborum corpora in aues,\n        que adhuc Alceones dicte sunt, subito conuerterunt.]\n  Hadde Alceone to his wif,\n  Him loveth; and he hadde also\n  A brother, which was cleped tho\n  Dedalion, and he per cas\n  Fro kinde of man forschape was\n  Into a Goshauk of liknesse;\n  Wherof the king gret hevynesse\n  Hath take, and thoghte in his corage\n  To gon upon a pelrinage\n  Into a strange regioun,\n  To don his sacrifice and preie,\n  If that he mihte in eny weie\n  Toward the goddes finde grace\n  His brother hele to pourchace,\n  So that he mihte be reformed\n  Of that he hadde be transformed.\n  To this pourpos and to this ende\n  This king is redy forto wende,\n  As he which wolde go be Schipe;\n  His wif unto the See him broghte,\n  With al hire herte and him besoghte,\n  That he the time hire wolde sein,\n  Whan that he thoghte come ayein:[1365]\n  \u2018Withinne,\u2019 he seith, \u2018tuo Monthe day.\u2019[1366]\n  And thus in al the haste he may\n  He tok his leve, and forth he seileth\n  Wepende, and sche hirself beweileth,\n  And torneth hom, ther sche cam fro.\n  The whiche he sette of his comynge,\n  And that sche herde no tydinge,\n  Ther was no care forto seche:\n  Wherof the goddes to beseche\n  Tho sche began in many wise,\n  And to Juno hire sacrifise\n  Above alle othre most sche dede,\n  And for hir lord sche hath so bede\n  To wite and knowe hou that he ferde,\n  Anon and upon this matiere\n  Sche bad Yris hir Messagere\n  To Slepes hous that sche schal wende,[1367]\n  And bidde him that he make an ende\n  Be swevene and schewen al the cas\n  Unto this ladi, hou it was.\n    This Yris, fro the hihe stage\n  Which undertake hath the Message,\n  Hire reyny Cope dede upon,\n  With colours of diverse hewe,\n  An hundred mo than men it knewe;\n  The hevene lich unto a bowe\n  Sche bende, and so she cam doun lowe,[1368]\n  The god of Slep wher that sche fond.\n  And that was in a strange lond,\n  Which marcheth upon Chymerie:\n  For ther, as seith the Poesie,\n  The god of Slep hath mad his hous,\n  Under an hell ther is a Cave,\n  Which of the Sonne mai noght have,[1369]\n  So that noman mai knowe ariht\n  The point betwen the dai and nyht:[1370]\n  Ther is no fyr, ther is no sparke,\n  Ther is no dore, which mai charke,\n  Wherof an yhe scholde unschette,[1371]\n  So that inward ther is no lette.\n  And forto speke of that withoute,\n  Wher on ther myhte crowe or pie\n  Alihte, forto clepe or crie:\n  Ther is no cok to crowe day,\n  Ne beste non which noise may\n  The hell, bot al aboute round\n  Ther is growende upon the ground\n  Popi, which berth the sed of slep,\n  With othre herbes suche an hep.\n  A stille water for the nones\n  Which hihte of Lethes the rivere,\n  Under that hell in such manere\n  Ther is, which yifth gret appetit\n  To slepe. And thus full of delit\n  Slep hath his hous; and of his couche\n  Withinne his chambre if I schal touche,\n  Of hebenus that slepi Tree\n  The bordes al aboute be,\n  And for he scholde slepe softe,\n  He lith with many a pilwe of doun:\n  The chambre is strowed up and doun\n  With swevenes many thousendfold.[1372]\n  Thus cam Yris into this hold,\n  And to the bedd, which is al blak,\n  Sche goth, and ther with Slep sche spak,\n  And in the wise as sche was bede[1373]\n  The Message of Juno sche dede.\n  Fulofte hir wordes sche reherceth,\n  With mochel wo bot ate laste\n  His slombrende yhen he upcaste\n  And seide hir that it schal be do.[1374]\n  Wherof among a thousend tho,\n  Withinne his hous that slepi were,\n  In special he ches out there\n  Thre, whiche scholden do this dede:\n  The ferste of hem, so as I rede,\n  Was Morphe\u00fcs, the whos nature\n  Of what persone that him liketh,\n  Wherof that he fulofte entriketh\n  The lif which slepe schal be nyhte;\n  And Ithecus that other hihte,\n  Which hath the vois of every soun,\n  The chiere and the condicioun\n  Of every lif, what so it is:\n  The thridde suiende after this\n  Is Panthasas, which may transforme\n  And change it in an other kinde.\n  Upon hem thre, so as I finde,\n  Of swevenes stant al thapparence,\n  Which otherwhile is evidence\n  And otherwhile bot a jape.\n  Bot natheles it is so schape,[1375]\n  That Morphe\u00fcs be nyht al one\n  Appiereth until Alceone[1376]\n  In liknesse of hir housebonde\n  And hou he dreynte in special\n  These othre tuo it schewen al.\n  The tempeste of the blake cloude,\n  The wode See, the wyndes loude,\n  Al this sche mette, and sih him dyen;\n  Wherof that sche began to crien,\n  Slepende abedde ther sche lay,\n  And with that noise of hire affray\n  Hir wommen sterten up aboute,\n  And axen hire hou that sche ferde;\n  And sche, riht as sche syh and herde,\n  Hir swevene hath told hem everydel.\n  And thei it halsen alle wel[1377]\n  And sein it is a tokne of goode;\n  Bot til sche wiste hou that it stode,\n  Sche hath no confort in hire herte,\n  Upon the morwe and up sche sterte,\n  And to the See, wher that sche mette[1378]\n  Sche drowh, and whan that sche cam nyh,\n  Stark ded, hise armes sprad, sche syh[1379]\n  Hire lord flietende upon the wawe.\n  Wherof hire wittes ben withdrawe,\n  And sche, which tok of deth no kepe,\n  Anon forth lepte into the depe[1380]\n  And wolde have cawht him in hire arm.\n    This infortune of double harm\n  The goddes fro the hevene above\n  Behielde, and for the trowthe of love,                            3090\n  Which in this worthi ladi stod,\n  Thei have upon the salte flod\n  Hire dreinte lord and hire also\n  Fro deth to lyve torned so,\n  That thei ben schapen into briddes\n  Swimmende upon the wawe amiddes.\n  And whan sche sih hire lord livende\n  In liknesse of a bridd swimmende,\n  And sche was of the same sort,\n  Upon the joie which sche hadde\n  Hire wynges bothe abrod sche spradde,\n  And him, so as sche mai suffise,\n  Beclipte and keste in such a wise,\n  As sche was whilom wont to do:\n  Hire wynges for hire armes tuo\n  Sche tok, and for hire lippes softe\n  Hire harde bile, and so fulofte\n  Sche fondeth in hire briddes forme,\n  If that sche mihte hirself conforme                               3110\n  To do the plesance of a wif,\n  As sche dede in that other lif:\n  For thogh sche hadde hir pouer lore,\n  Hir will stod as it was tofore,\n  And serveth him so as sche mai.\n  Wherof into this ilke day\n  Togedre upon the See thei wone,\n  Wher many a dowhter and a Sone\n  Thei bringen forth of briddes kinde;\n  This Alceoun the trewe queene,\n  Hire briddes yit, as it is seene,\n  Of Alceoun the name bere.\n    Lo thus, mi Sone, it mai thee stere\n  Of swevenes forto take kepe,\n  For ofte time a man aslepe\n  Mai se what after schal betide.\n  Forthi it helpeth at som tyde\n  A man to slepe, as it belongeth,[1381]\n  Which is to love appourtenant.\n    Mi fader, upon covenant[1382]\n  I dar wel make this avou,\n  Of all mi lif that into nou,\n  Als fer as I can understonde,\n  Yit tok I nevere Slep on honde,\n  Whan it was time forto wake;\n  For thogh myn yhe it wolde take,[1383]\n  Min herte is evere therayein.\n  Al this that I have seid you hiere[1385]\n  Of my wakinge, as ye mai hiere,[1386]\n  It toucheth to mi lady swete;\n  For otherwise, I you behiete,\n  In strange place whanne I go,\n  Me list nothing to wake so.\n  For whan the wommen listen pleie,\n  And I hir se noght in the weie,\n  Of whom I scholde merthe take,\n  Bot if it be for pure schame,\n  Of that I wolde eschuie a name,\n  That thei ne scholde have cause non[1387]\n  To seie, \u2018Ha, lo, wher goth such on,[1388]\n  That hath forlore his contenaunce!\u2019\n  And thus among I singe and daunce,\n  And feigne lust ther as non is.\n  For ofte sithe I fiele this;\n  Of thoght, which in mi herte falleth[1389]\n  Whanne it is nyht, myn hed appalleth,                             3160\n  And that is for I se hire noght,\n  Which is the wakere of mi thoght:\n  And thus as tymliche as I may,\n  Fulofte whanne it is brod day,\n  I take of all these othre leve[1390]\n  And go my weie, and thei beleve,\n  That sen per cas here loves there;\n  And I go forth as noght ne were\n  Unto mi bedd, so that al one\n  I mai ther ligge and sighe and grone                              3170\n  And wisshen al the longe nyht,\n  Til that I se the daies lyht.\n  I not if that be Sompnolence,\n  Bot upon youre conscience,\n  Min holi fader, demeth ye.\n    My Sone, I am wel paid with thee,\n  Of Slep that thou the Sluggardie\n  Be nyhte in loves compaignie\n  Eschuied hast, and do thi peine\n  For love upon his lust wakende\n  Is evere, and wolde that non ende\n  Were of the longe nyhtes set.\n  Wherof that thou be war the bet,\n  To telle a tale I am bethoght,\n  Hou love and Slep acorden noght.\n    For love who that list to wake\n  Be nyhte, he mai ensample take\n  Of Cephalus, whan that he lay\n        [Sidenote: Hic dicit quod vigilia in Amantibus et non\n        Sompnolencia laudanda est. Et ponit exemplum de Cephalo\n        filio Phebi, qui nocturno cilencio Auroram amicam suam\n        diligencius amplectens, Solem et lunam interpellabat,\n        videlicet quod Sol in circulo ab oriente distanciori currum\n        cum luce sua[1391] retardaret, et quod luna spera sua\n        longissima orbem circuiens noctem continuaret; ita vt[1392]\n        ipsum Cephalum amplexibus Aurore volutum, priusquam dies\n        illa[1393] illucesceret, suis deliciis adquiescere diucius\n        permittere dignarentur.[1394]]\n  In armes all the longe nyht.\n  Bot whanne it drogh toward the liht,\n  That he withinne his herte sih\n  The dai which was amorwe nyh,\n  Anon unto the Sonne he preide\n  For lust of love, and thus he seide:\n    \u2018O Phebus, which the daies liht\n  Governest, til that it be nyht,\n  And gladest every creature\n  Bot natheles ther is a thing,\n  Which onli to the knouleching\n  Belongeth as in privete\n  To love and to his duete,\n  Which asketh noght to ben apert,\n  Bot in cilence and in covert[1396]\n  Desireth forto be beschaded:\n  And thus whan that thi liht is faded\n  And Vesper scheweth him alofte,\n  Under the cloudes derke and stille\n  Thanne hath this thing most of his wille.\n  Forthi unto thi myhtes hyhe,\n  As thou which art the daies yhe,\n  Of love and myht no conseil hyde,\n  Upon this derke nyhtes tyde\n  With al myn herte I thee beseche\n  That I plesance myhte seche\n  With hire which lith in min armes.\n  Withdrawgh the Banere of thin Armes,                              3220\n  And let thi lyhtes ben unborn,[1397]\n  And in the Signe of Capricorn,\n  The hous appropred to Satorne,\n  I preie that thou wolt sojorne,\n  Wher ben the nihtes derke and longe:\n  For I mi love have underfonge,\n  Which lith hier be mi syde naked,\n  As sche which wolde ben awaked,\n  And me lest nothing forto slepe.\n  Nou at this nede of mi preiere,\n  And that the like forto stiere\n  Thi fyri Carte, and so ordeigne,[1398]\n  That thou thi swifte hors restreigne\n  Lowe under Erthe in Occident,\n  That thei towardes Orient\n  Be Cercle go the longe weie.\n    And ek to thee, Diane, I preie,\n  Which cleped art of thi noblesse\n  That thou to me be gracious:\n  And in Cancro thin oghne hous\n  Ayein Phebus in opposit\n  Stond al this time, and of delit[1399]\n  Behold Venus with a glad yhe.\n  For thanne upon Astronomie\n  Of due constellacion\n  Thou makst prolificacion,\n  And dost that children ben begete:\n  With al myn herte I wolde serve\n  Be nyhte, and thi vigile observe.\u2019[1401]\n    Lo, thus this lusti Cephalus\n  Preide unto Phebe and to Phebus\n  The nyht in lengthe forto drawe,[1402]\n  So that he mihte do the lawe\n  In thilke point of loves heste,\n  Which cleped is the nyhtes feste,\n  Withoute Slep of sluggardie;[1403]\n  Hath put awey, as thilke same,\n  Which lustles ferr from alle game\n  In chambre doth fulofte wo[1404]\n  Abedde, whanne it falleth so\n  That love scholde ben awaited.\n  But Slowthe, which is evele affaited,\n  With Slep hath mad his retenue,\n  That what thing is to love due,\n  Of all his dette he paieth non:\n  Ne hou the day is come aboute,\n  Bot onli forto slepe and route\n  Til hyh midday, that he arise.\n  Bot Cephalus dede otherwise,\n  As thou, my Sone, hast herd above.\n    Mi fader, who that hath his love\n  Abedde naked be his syde,\n  And wolde thanne hise yhen hyde\n  With Slep, I not what man is he:\n  That fell me nevere yit er this.\n  Bot otherwhile, whan so is\n  That I mai cacche Slep on honde\n  Liggende al one, thanne I fonde\n  To dreme a merie swevene er day;\n  And if so falle that I may\n  Mi thought with such a swevene plese,\n  Me thenkth I am somdiel in ese,[1405]\n  For I non other confort have.\n  The Sonnes Carte forto tarie,\n  Ne yit the Mone, that sche carie\n  Hire cours along upon the hevene,\n  For I am noght the more in evene\n  Towardes love in no degree:\n  Bot in mi slep yit thanne I se\n  Somwhat in swevene of that me liketh,\n  Which afterward min herte entriketh,\n  Whan that I finde it otherwise.\n  That Slep to mannes ese doth.\n    Mi Sone, certes thou seist soth,\n  Bot only that it helpeth kinde\n  Somtyme, in Phisique as I finde,\n  Whan it is take be mesure:\n  Bot he which can no Slep mesure\n  Upon the reule as it belongeth,\n  Fulofte of sodein chance he fongeth[1406]\n  Such infortune that him grieveth.\n  Of Sompnolence hou it is write,\n  Ther may a man the sothe wite,\n  If that he wolde ensample take,\n  That otherwhile is good to wake:\n  Wherof a tale in Poesie\n  I thenke forto specefie.\n    Ovide telleth in his sawes,\n  How Jupiter be olde dawes\n        [Sidenote: Hic loquitur in amoris causa contra istos qui\n        Sompnolencie dediti ea que seruare tenentur amittunt. Et\n        narrat quod, cum Yo puella pulcherima a Iunone in vaccam\n        transformata et in Argi custodiam sic deposita fuisset,\n        superueniens Mercurius Argum dormientem occidit, et ipsam\n        vaccam a pastura rapiens, quo voluit secum perduxit.]\n  Lay be a Mayde, which Yo\n  His wif was wroth, and the goddesse\n  Of Yo torneth the liknesse[1407]\n  Into a cow, to gon theroute\n  The large fieldes al aboute\n  And gete hire mete upon the griene.\n  And therupon this hyhe queene\n  Betok hire Argus forto kepe,\n  For he was selden wont to slepe,\n  And yit he hadde an hundred yhen,\n  Now herkne hou that he was beguiled.\n  Mercurie, which was al affiled\n  This Cow to stele, he cam desguised,\n  And hadde a Pipe wel devised\n  Upon the notes of Musiqe,\n  Wherof he mihte hise Eres like.\n  And over that he hadde affaited[1408]\n  Hise lusti tales, and awaited\n  His time; and thus into the field\n  With Yo, which beside him wente.[1409]\n  With that his Pype on honde he hente,\n  And gan to pipe in his manere\n  Thing which was slepi forto hiere;\n  And in his pipinge evere among\n  He tolde him such a lusti song,\n  That he the fol hath broght aslepe.\n  Ther was non yhe mihte kepe\n  His hed, the which Mercurie of smot,[1410]\n  He stal the Cow which Argus kepte,\n  And al this fell for that he slepte.\n  Ensample it was to manye mo,\n  That mochel Slep doth ofte wo,\n  Whan it is time forto wake:[1411]\n  For if a man this vice take,\n  In Sompnolence and him delite,\n  Men scholde upon his Dore wryte\n  His epitaphe, as on his grave;\n  Is schape, as thogh he were ded.[1412]\n    Forthi, mi Sone, hold up thin hed,\n  And let no Slep thin yhe englue,\n  Bot whanne it is to resoun due.\n    Mi fader, as touchende of this,\n  Riht so as I you tolde it is,[1413]\n  That ofte abedde, whanne I scholde,\n  I mai noght slepe, thogh I wolde;\n  For love is evere faste byme,\n  For whanne I schal myn yhen close,\n  Anon min herte he wole oppose\n  And holde his Scole in such a wise,\n  Til it be day that I arise,\n  That selde it is whan that I slepe.\n  And thus fro Sompnolence I kepe\n  Min yhe: and forthi if ther be\n  Oght elles more in this degre,\n  Now axeth forth.\n  The forthdrawere and the Norrice\n  To man of many a dredful vice,\n  Hath yit an other laste of alle,\n  Which many a man hath mad to falle,\n  Wher that he mihte nevere arise;\n  Wherof for thou thee schalt avise,\n  Er thou so with thiself misfare,\n  What vice it is I wol declare.\n                           [Sidenote: [vii. TRISTESSE OR DESPONDENCY.]]\n  ix. _Nil fortuna iuuat, vbi desperacio ledit;_[1415]\n         _Quo desiccat humor, non viridescit humus._\n       _Magnanimus set amor spem ponit et inde salutem_\n         _Consequitur, quod ei prospera fata fauent._\n    Whan Slowthe hath don al that he may\n        [Sidenote: Hic loquitur super vltima specie Accidie, que\n        Tristicia siue Desperacio dicitur, cuius obstinata condicio\n        tocius consolacionis spem deponens, alicuius remedii, quo\n        liberari poterit,[1416] fortunam sibi euenire impossibile\n  Til it be come to the nede,\n  Thanne ate laste upon the dede\n  He loketh hou his time is lore,\n  And is so wo begon therfore,\n  That he withinne his thoght conceiveth\n  Tristesce, and so himself deceiveth,\n  That he wanhope bringeth inne,\n  Wher is no confort to beginne,\n  Bot every joie him is deslaied:\n  So that withinne his herte affraied                               3400\n  A thousend time with o breth[1417]\n  Wepende he wissheth after deth,\n  Whan he fortune fint adverse.\n  For thanne he wole his hap reherce,\n  As thogh his world were al forlore,\n  And seith, \u2018Helas, that I was bore!\n  Hou schal I live? hou schal I do?\n  For nou fortune is thus mi fo,\n  I wot wel god me wol noght helpe.\n  What scholde I thanne of joies yelpe,                             3410\n  Whan ther no bote is of mi care?\n  So overcast is my welfare,\n  That I am schapen al to strif.\n  Helas, that I nere of this lif,\n  Er I be fulliche overtake!\u2019\n  And thus he wol his sorwe make,\n  As god him mihte noght availe:\n  Bot yit ne wol he noght travaile\n  To helpe himself at such a nede,\n  Which is affermed in his herte,\n  Riht as he mihte noght asterte\n  The worldes wo which he is inne.\n    Also whan he is falle in Sinne,\n  Him thenkth he is so ferr coupable,\n  That god wol noght be merciable\n  So gret a Sinne to foryive;[1418]\n  And thus he leeveth to be schrive.\n  And if a man in thilke throwe\n  Wolde him consaile, he wol noght knowe                            3430\n  The sothe, thogh a man it finde:\n  For Tristesce is of such a kinde,\n  That forto meintiene his folie,\n              [Sidenote: Obstinacio est contradiccio veritatis agnite.]\n  He hath with him Obstinacie,\n  Which is withinne of such a Slouthe,\n  That he forsaketh alle trouthe,\n  And wole unto no reson bowe;[1419]\n  And yit ne can he noght avowe\n  His oghne skile bot of hed:\n  In hindringe of his oghne astat.\n  For where a man is obstinat,\n  Wanhope folweth ate laste,[1420]\n  Which mai noght after longe laste,\n  Till Slouthe make of him an ende.\n  Bot god wot whider he schal wende.\n    Mi Sone, and riht in such manere\n  Ther be lovers of hevy chiere,\n  That sorwen mor than it is ned,[1421]\n  And conne noght hemselven rede,\n  Bot lesen hope forto spede\n  And stinten love to poursewe;\n  And thus thei faden hyde and hewe,\n  And lustles in here hertes waxe.\n  Hierof it is that I wolde axe,\n  If thou, mi Sone, art on of tho.\n    Ha, goode fader, it is so,\n  Outake a point, I am beknowe;[1422]\n  In al that evere ye have seid.\n  Mi sorwe is everemore unteid,\n  And secheth overal my veines;\n  Bot forto conseile of mi peines,\n  I can no bote do therto;\n  And thus withouten hope I go,\n  So that mi wittes ben empeired,\n  And I, as who seith, am despeired\n  To winne love of thilke swete,\n  Min herte, that is so bestad,\n  Riht inly nevere mai be glad.\n  For be my trouthe I schal noght lie,\n  Of pure sorwe, which I drye\n  For that sche seith sche wol me noght,\n  With drecchinge of myn oghne thoght\n  In such a wanhope I am falle,\n  That I ne can unethes calle,\n  As forto speke of eny grace,[1423]\n  Bot yit I seie noght for this\n  That al in mi defalte it is;\n  For I cam nevere yit in stede,\n  Whan time was, that I my bede[1424]\n  Ne seide, and as I dorste tolde:\n  Bot nevere fond I that sche wolde,\n  For oght sche knew of min entente,\n  To speke a goodly word assente.\n  And natheles this dar I seie,[1425]\n  To god of his foryivenesse\n  With half so gret a besinesse\n  As I have do to my ladi,\n  In lacke of askinge of merci\n  He scholde nevere come in Helle.\n  And thus I mai you sothli telle,\n  Save only that I crie and bidde,\n  I am in Tristesce al amidde\n  And fulfild of Desesperance:\n  Min holi fader, as you liketh.\n    Mi Sone, of that thin herte siketh[1426]\n  With sorwe, miht thou noght amende,\n  Til love his grace wol thee sende,\n  For thou thin oghne cause empeirest\n  What time as thou thiself despeirest.\n  I not what other thing availeth,\n  Of hope whan the herte faileth,\n  For such a Sor is incurable,\n  And that a man mai riht wel frede,\n  These olde bokes who so rede,\n  Of thing which hath befalle er this:\n  Now hier of what ensample it is.\n                           [Sidenote: [TALE OF IPHIS AND ARAXARATHEN.]]\n    Whilom be olde daies fer\n  Of Mese was the king Theucer,\n  Which hadde a kniht to Sone, Iphis:\n        [Sidenote: Hic narrat qualiter Iphis, Regis Theucri filius,\n        ob amorem cuiusdam puelle nomine Araxarathen, quam neque\n        donis aut precibus vincere potuit, desperans ante patris\n        ipsius puelle ianuas noctanter se suspendit. Vnde dii\n        commoti dictam puellam in lapidem durissimum transmutarunt,\n        quam Rex Theucer vna cum filio suo apud Ciuitatem[1427]\n        Salamynam in templo Veneris pro perpetua memoria sepeliri\n        et locari fecit.]\n  Of love and he so maistred is,\n  That he hath set al his corage,\n  Upon a Maide of lou astat.\n  Bot thogh he were a potestat\n  Of worldes good, he was soubgit\n  To love, and put in such a plit,\n  That he excedeth the mesure\n  Of reson, that himself assure\n  He can noght; for the more he preide,\n  The lasse love on him sche leide.\n  He was with love unwys constreigned,\n  And sche with resoun was restreigned:                             3530\n  The lustes of his herte he suieth,[1428]\n  And sche for drede schame eschuieth,\n  And as sche scholde, tok good hiede\n  To save and kepe hir wommanhiede.\n  And thus the thing stod in debat[1429]\n  Betwen his lust and hire astat:\n  He yaf, he sende, he spak be mouthe,\n  Bot yit for oght that evere he couthe\n  Unto his sped he fond no weie,\n  Withinne his herte and gan despeire\n  Fro dai to dai, and so empeire,\n  That he hath lost al his delit\n  Of lust, of Slep, of Appetit,\n  That he thurgh strengthe of love lasseth\n  His wit, and resoun overpasseth.\n  As he which of his lif ne rowhte,\n  His deth upon himself he sowhte,\n  So that be nyhte his weie he nam,\n  The nyht was derk, ther schon no Mone,\n  Tofore the gates he cam sone,\n  Wher that this yonge Maiden was,\n  And with this wofull word, \u2018Helas!\u2019\n  Hise dedli pleintes he began\n  So stille that ther was noman\n  It herde, and thanne he seide thus:\n  \u2018O thou Cupide, o thou Venus,\n  Fortuned be whos ordinaunce\n  Ye knowen al min hole herte,\n  That I ne mai your hond asterte;\n  On you is evere that I crie,\n  And yit you deigneth noght to plie,\n  Ne toward me youre Ere encline.\n  Thus for I se no medicine\n  To make an ende of mi querele,\n  My deth schal be in stede of hele.\n    Ha, thou mi wofull ladi diere,\n  Which duellest with thi fader hiere                               3570\n  And slepest in thi bedd at ese,\n  Thou wost nothing of my desese,\n  Hou thou and I be now unmete.\n  Ha lord, what swevene schalt thou mete,\n  What dremes hast thou nou on honde?\n  Thou slepest there, and I hier stonde.[1431]\n  Thogh I no deth to the deserve,\n  Hier schal I for thi love sterve,\n  Hier schal a kinges Sone dye\n  Wher thou therof have joie or sorwe,\n  Hier schalt thou se me ded tomorwe.\n  O herte hard aboven alle,\n  This deth, which schal to me befalle\n  For that thou wolt noght do me grace,\n  Yit schal be told in many a place,[1432]\n  Hou I am ded for love and trouthe[1433]\n  In thi defalte and in thi slouthe:\n  Thi Daunger schal to manye mo\n  Whan thei my wofull deth recorde.\u2019\n  And with that word he tok a Corde,\n  With which upon the gate tre\n  He hyng himself, that was pite.\n    The morwe cam, the nyht is gon,\n  Men comen out and syhe anon[1434]\n  Wher that this yonge lord was ded:\n  Ther was an hous withoute red,\n  For noman knew the cause why;\n  This Maiden, whan that sche it herde,\n  And sih this thing hou it misferde,\n  Anon sche wiste what it mente,\n  And al the cause hou it wente\n  To al the world sche tolde it oute,\n  And preith to hem that were aboute\n  To take of hire the vengance,\n  For sche was cause of thilke chaunce,\n  Why that this kinges Sone is spilt.\n  And is al redi to the peine\n  Which eny man hir wole ordeigne:[1435]\n  And bot if eny other wolde,\n  Sche seith that sche hirselve scholde\n  Do wreche with hire oghne hond,\n  Thurghout the world in every lond\n  That every lif therof schal speke,\n  Hou sche hirself it scholde wreke.\n  Sche wepth, sche crith, sche swouneth ofte,\n  And seide among ful pitously:\n  \u2018A godd, thou wost wel it am I,[1436]\n  For whom Iphis is thus besein:\n  Ordeine so, that men mai sein\n  A thousend wynter after this,\n  Hou such a Maiden dede amis,\n  And as I dede, do to me:[1437]\n  For I ne dede no pite\n  To him, which for mi love is lore,\n  And with this word sche fell to grounde\n  Aswoune, and ther sche lay a stounde.[1438]\n  The goddes, whiche hir pleigntes herde\n  And syhe hou wofully sche ferde,\n  Hire lif thei toke awey anon,\n  And schopen hire into a Ston\n  After the forme of hire ymage\n  Of bodi bothe and of visage.[1439]\n  And for the merveile of this thing\n  And ek the queene and manye mo;\n  And whan thei wisten it was so,\n  As I have told it hier above,\n  Hou that Iphis was ded for love,\n  Of that he hadde be refused,\n  Thei hielden alle men excused\n  And wondren upon the vengance.\n  And forto kepe in remembrance,\n  This faire ymage mayden liche\n  With torche and gret sollempnite\n  To Salamyne the Cite\n  Thei lede, and carie forth withal\n  The dede corps, and sein it schal\n  Beside thilke ymage have\n  His sepulture and be begrave:[1440]\n  This corps and this ymage thus\n  Into the Cite to Venus,\n  Wher that goddesse hire temple hadde,\n  This ilke ymage as for miracle\n  Was set upon an hyh pinacle,\n  That alle men it mihte knowe,\n  And under that thei maden lowe\n  A tumbe riche for the nones\n  Of marbre and ek of jaspre stones,[1441]\n  Wherin this Iphis was beloken,[1442]\n  That evermor it schal be spoken.\n  And for men schal the sothe wite,\n  As thing which scholde abide stable:\n  The lettres graven in a table\n  Of marbre were and seiden this:\n  \u2018Hier lith, which slowh himself, Iphis,\n  For love of Araxarathen:\n  And in ensample of tho wommen,[1443]\n  That soffren men to deie so,\n  Hire forme a man mai sen also,[1444]\n  Hou it is torned fleissh and bon\n  He was to neysshe and sche to hard.\n  Be war forthi hierafterward;\n  Ye men and wommen bothe tuo,\n  Ensampleth you of that was tho.\u2019\n    Lo thus, mi Sone, as I thee seie,\n  It grieveth be diverse weie\n  In desespeir a man to falle,[1445]\n  Which is the laste branche of alle\n  Of Slouthe, as thou hast herd devise.\n  Good is, er that thou be deceived,\n  Wher that the grace of hope is weyved.\n    Mi fader, hou so that it stonde,\n  Now have I pleinly understonde\n  Of Slouthes court the proprete,\n  Wherof touchende in my degre\n  For evere I thenke to be war.\n  Bot overthis, so as I dar,\n  With al min herte I you beseche,\n  What ther is more of youre aprise\n  In love als wel as otherwise,\n  So that I mai me clene schryve.\n    Mi Sone, whyl thou art alyve\n  And hast also thi fulle mynde,\n  Among the vices whiche I finde\n  Ther is yit on such of the sevene,\n  Which al this world hath set unevene\n  And causeth manye thinges wronge,\n  Where he the cause hath underfonge:                               3710\n  Wherof hierafter thou schalt hiere\n  The forme bothe and the matiere.\n=Explicit Liber Quartus.=\n    LINENOTES:\n    [1091] _Latin Verses_ i. 6 ludet H\u2081 ... B\u2082\n    [1092] 12 to haue H\u2081XGRCLB\u2082\n    [1094] 45 \u00feought to speke B\u039b, W\n    [1095] 46 hield me] hielde (held) AM\n    [1097] 69 to this] to my B of this H\u2083\n    [1099] 84 qweene] a queene BT\u039b\n    [1101] 111 Spraulende (Sprawland) M, WKH\u2083\n    [1102] 138 miht (myht) J, S mihte A, F\n    [1105] 170 Had AMJXGERLB\u2082, B\u039b, FH\u2083\n    [1107] 189 after noman AM\n    [1109] 208 In part he was inly glad AM In partie (party) he was\n    inly glad H\u2081 ... B\u2082 In parti he was riht inly glad J In parti\n    was inli riht glad \u0394\n    [1110] 214 flitt AJ, S, F flitte B\n    [1111] 215 Fro] ffor L, B\u039b, WH\u2083 hadde him H\u2081 ... B\u2082\n    [1120] 277 houre] honour MH\u2081GEC, W\n    [1125] _Latin Verses_ ii. 3 parcat H\u2081 ... B\u2082 parat H\u2083\n    [1128] 342 tyrauntz (tirauntis &c.) YCB\u2082, B\n    [1131] 363 let AJ, S, F lete (lette) C, B\n    [1132] 372 Pymaleon AJ, S, F Pigmaleon EC, B, H\u2083\n    [1134] 401 into his chambre H\u2081 ... B\u2082 (_except_ E)\n    [1137] 453 f. grete: lete AJ, S, F gret: let B\n    [1138] 458 _margin_ Isus H\u2081GRCLB\u2082, T\n    [1140] 479 he and sche H\u2081 ... B\u2082 sche and he B\n    [1145] 514 myht (might) J, B mihte A, S, F the] \u00fei H\u2081 ... B\u2082 to\n    [1147] 517 Also fer as my E ... B\u2082 As (Als) fer as my H\u2081XG\n    [1148] 521 mihte ben] might(e) be non H\u2081 ... B\u2082\n    [1149] 535 himself fulofte A ... B\u2082 (fulle of M), W\n    [1150] _Latin Verses_ iii. 3 morabatur AM\n    [1151] 546 _margin_ se constituit B\n    [1153] 555 therfore] for\u00feer(e) BT\n    [1155] 574 be holde R beholde\u00fe BT, W\n    [1157] 588 abreid (abreide) A, F a breid JEC, B\n    [1162] 641 or wher (whe\u00feer) I H\u2081G ... B\u2082 or where so I X or\n    elles T or \u0394\n    [1163] 642 a mynut (minute) X, B\u0394, W\n    [1171] 760 Ther while] The while BT, W \u00fe_at_ while M Theke\n    while J\n    [1172] 766 al Innocent H\u2081 ... B\u2082 an Innocent M\n    [1173] 790 longe may not (nought) X ... B\u2082 longe nouht may H\u2081\n    [1174] 797 wold(e) AM wolde hym W\n    [1175] _Latin verses_ iv. 2 ipse] esse AM, W\n    [1176] 927 \u00fee blad (blade) M, BT\u0394, WH\u2083\n    [1177] 955 mihte] may hir B may T\n    [1181] 985 Clemenee] Element ERC Olement H\u2081XG Clement LB\u2082\n    Clemencee T Clemente M\n    [1183] 988 brihte] nyhte (ni\u021dt) AM\n    [1185] 1014 wel noght longe] nought longe wel C not longe W\n    [1192] 1086 yit on, which] on \u021dit which A, W on \u021dit \u00fe_at_ M on\n    which \u00feat H\u2081 ... B\u2082\n    [1195] 1133 to hire (hir) masse AMH\u2081, Ad to huyre masse B\n    toward hir masse X ... B\u2082\n    [1198] 1183 o\u00feer JGC, S, F o\u00fere AE, AdB, H\u2083 othere T\n    [1202] 1249 _margin_ amoris] in amoris AC, H\u2083 in Amoris c_aus_a\n    [1203] 1251 _margin_ expectaret H\u2081 ... B\u2082\n    [1204] 1257 _margin_ diligencior _om._ B\n    [1207] 1275 Cupide AJ, F Cupido SBT\n    [1209] 1321 f. _Text thus in third recension_ (_but_ faire\n    WKH\u2083Magd _for_ faye F _and_ hir H\u2083 the W _for_ her):\n    faye--desface _in ras._ F\n  The beaute of hire face schon\n  Wel bryht_er_e \u00fean \u00fee Cristall ston\n    _so the others of first recension, but most have_ here (her)\n    _for_ hire _and many_ (_as_ H\u2081GRCLB\u2082) _read_ faces\n  The beaute of here faye face\n  Ther mai non er\u00fely \u00feing deface\n    _so_ AdBT\u0394\u039b _with_ faire (fair) _for_ faye _and some_ (AdT) hir\n    _for_ here\n    [1211] 1342 vpon hors XC, B\u039b vpon an (a) hors H\u2081GLB\u2082, AdT\u0394, W,\n    H\u2083 on an h. M\n    [1213] 1361 f. _Thus in third recension_ (and _om._ W) F _has\n    the lines written over erasure, except_ womman\n  The womman was riht fair of face\n  Al \u00feogh hire lackede o\u00feer grace\n    _so_ S _and the other copies of first and second recensions_\n    [1218] 1454 f. _margin_ Non quia--Amantum _om._ G, B\u0394\n    [1219] 1501 that hire] \u00feat sche H\u2081 ... B\u2082 hir \u0394\u039b it M\n    [1222] 1511 auou (auov, avow) AJC, B, F a vou (a vowe) MH\u2081, S\n    [1229] 1558 ground] world B\u039b\n    [1231] 1622 _margin_ nultenus F\n    [1233] 1637 Som tidinge] Somtime (Som tyme) H\u2081XE ... B\u2082 Some\n    tydinges \u039b\n    [1235] 1670 hem liken H\u2081XRCLB\u2082, W hym like\u00fe M\n    [1237] 1693 herd it] it herd A, \u0394 herd M\n    [1240] 1706 go \u00fean (\u00feen) AM go \u00feanne W\n    [1241] 1708 \u00fee while H\u2081XE ... B\u2082, W my while G \u00feat while M, \u0394\n    [1248] 1816 Namplus T (_and so afterwards_)\n    [1251] 1850 The] This AJH\u2081 ... B\u2082 These M for\u00fegon A, F for\u00fe gon\n    JC, SB\n    [1252] 1872 which J, B, F whiche AC, S\n    [1255] 1893 lust AJ, SB luste F\n    [1262] 1975 _margin_ exagitaret SB\u0394\u039b (_Latin om._ AdT)\n    [1263] _margin_ optauit A\n    [1264] 1966 hardiesse AH\u2081XGECB\u2082 hardiest L\n    [1270] 2015 hardiesce AC, F hardinesse J, SB\n    [1274] 2045 Cenes L, B\u039b seues M\n    [1276] 2055 _margin_ armorum] amorum RCLB\u2082\n    [1277] 2073 da\u0305n\u0305te\u00fe F daunte\u00fe C, B dante\u00fe AJ, S\n    [1278] 2088 hardiesse A, F hardinesse J, SB\n    [1280] 2135 ouer\u00feis A, F ouer \u00feis J, SB\n    [1282] 2153 _margin_ Amozonie H\u2081 ... B\u2082 (_except_ G), B\n    [1284] 2166 of Amozoine H\u2081 ... RLB\u2082 and Amozoine C\n    [1286] 2186 _margin_ Lavine] set vinc A se uine M\n    [1287] 2189 And gete] He gette (gete, get) X ... B\u2082 He gate H\u2081\n    And gat M, W\n    [1288] 2199 ff. _margin_ Hic dicit--dissoluit _om._ B\n    [1290] 2224 \u00fee which al was X ... B\u2082 the wiche was alle H\u2081\n    [1291] 2227 gouernacioun AM\n    [1294] 2251 Eldemoder (elde moder) AJH\u2081 &c., SAd, FH\u2083\n    eldirmodir (eldermoder) L, \u0394 oldmoder M olde moder BT alder\n    moder W\n    [1296] 2259 wene best to H\u2081 ... B\u2082, W wene best for to M\n    [1301] 2311 areste] haue reste AM\n    [1305] 2348 ff. _margin_ Apostolus--scripta sunt _om._ S ... \u0394\n    [1307] _Latin Verses_ vii. 1 in] de B\n    [1308] 2373 _margin_ et laboribus AM\n    [1314] 2433 Herconius H\u2081XGECLB\u2082, B\u039b Hercenius R Berconius T, H\u2083\n    [1320] 2539 _margin_ qui membra] que membra F sencibiles]\n    sanabiles H\u2081 ... B\u2082, \u039b\n    [1321] 2534 ferste S ferst AJ, F\n    [1327] 2565 thextremetes] extremites X ... B\u2082, B\n    [1331] 2587 all weies (alweies) XGRCLB\u2082\n    [1334] 2620 faile of \u00fee be\u021dete H\u2081 ... B\u2082 fallen of b, T but \u00feei\n    faile \u021dit of b. \u0394\n    [1339] 2650 schal the wordes] schal \u00fee worde S shal wordes W\n    scholde \u00fee wordes Ad scholde her wordes B\n    [1340] 2662 and \u00feilke time so H\u2081 ... RLB\u2082 and \u00feilke time also C\n    at thilke t. also W at \u00feilke tyme \u00feo M\n    [1345] 2707 _margin_ sopori fero MH\u2081ERL, \u039b, WH\u2083 sopori sero\n    XGCB\u2082, B\n    [1353] 2792 a chaunce H\u2081 ... RLB\u2082, BT his chaunce C\n    [1354] 2796 wole or so] wolde so BT\n    [1358] 2833 Departen] Depart(e) and H\u2081 ... B\u2082, B\u039b\n    [1362] 2937 _margin_ demersus AM\n    [1365] 2954 thoghte] wolde H\u2081 ... B\u2082 wol L thought to W\n    [1370] 2994 betwen the] betwene A ... B\u2082, T (bitwen) betwen\n    bothe H\u2083\n    [1373] 3027 \u00fee wise \u00feat M ... CB\u2082 \u00feis wise as BT, H\u2083\n    [1380] 3086 forth lepte] lepte for\u00fe AM lepte L\n    [1382] 3132 \u00fee couenant BT\u039b\n    [1386] 3142 walkyng H\u2081RCB\u2082 _line om._ T\n    [1392] 3202 _margin_ ita quod AM\n    [1393] 3204 _margin_ illa _om._ SBT\u0394 (_Latin om._ Ad)\n    [1394] 3206 _margin_ dignaretur A ... B\u2082, \u039b\n    [1396] 3206 cilence S, F silence AJ, B\n    [1397] 3221 ben unborn] be vp (vppe) AM\n    [1402] 3255 nyht (night) AC, B nyhte (nihte) J, S, F\n    [1407] 3322 Of \u00feo turne\u00fe (torne\u00fe) M, Ad Of hem \u00feat turne\u00fe X Of\n    hem \u00feat turnen H\u2081G ... B\u2082\n    [1409] 3341 Wi\u00fe \u00feo which(e) E ... B\u2082, AdT Wi\u00fe \u00feo \u00fee whiche B\n    [1414] 3370 no M, F _the rest_ non (none)\n    [1415] _Latin Verses_ ix. 1 Nil fortuna valet (_rest of line\n    blank_) AM\n    [1416] 3397 _margin_ poterit _om._ BT\n    [1420] 3443 S _resumes_ folweth] falle\u00fe SAdB\u0394 faileth T\u039b\n    [1421] 3449 more \u00fean is B, H\u2083 more \u00fean hit L\n    [1427] 3529 _margin_ Ciuitatem _om._ BT\n    [1428] 3531 hert sche B\u039b sche (_om._ herte) T\n    [1432] 3586 \u021cit schal ... many a place J, S, FH\u2083 \u021cit schalt ...\n    many a place AM \u021cit schal ... many place Ad, W \u021cit schal it\n    ... mani place T\u0394 It (Hit) schal ... many a place H\u2081XGRCLB\u2082 It\n    schal ... many place E, B\n    [1434] 3596 syhe (sihe) AJ, SB syh F\n    [1436] 3622 O god \u00feou wost \u00feat it B O god \u00feou wost it T\u039b\n    (wotest)\n    [1439] 3638 and of] and eke of AM\n    [1440] 3656 Hir B be begrave] begraue A, \u0394 be graue MH\u2081ERLB\u2082, W\n    [1445] 3687 despeir JMH\u2081XRLB\u2082, AdBT\u0394, W vespeir H\u2083\nIncipit Liber Quintus.\n  i. _Obstat auaricia nature legibus, et que_\n       _Largus amor poscit, striccius illa vetat._\n     _Omne quod est nimium viciosum dicitur aurum,_\n        _Vellera sicut oues, seruat auarus opes._\n     _Non decet vt soli seruabitur es, set amori_[1446]\n       _Debet homo solam solus habere suam._\n    Ferst whan the hyhe god began\n  This world, and that the kinde of man\n  Was falle into no gret encress,\n  For worldes good tho was no press,[1447]\n  Bot al was set to the comune.\n  Thei spieken thanne of no fortune\n  Or forto lese or forto winne,\n        [Sidenote: Hic in quinto libro intendit Confessor tractare\n        de Auaricia, que omnium malorum radix dicitur, necnon et de\n        eiusdem vicii speciebus: set primo ipsius Auaricie naturam\n        describens Amanti quatenus amorem concernit super hoc\n        specialius opponit.]\n  Til Avarice broghte it inne;\n  And that was whan the world was woxe\n  And that men knewen the moneie.\n  Tho wente pes out of the weie\n  And werre cam on every side,\n  Which alle love leide aside\n  And of comun his propre made,\n  So that in stede of schovele and spade\n  The scharpe swerd was take on honde;\n  And in this wise it cam to londe,\n  Wherof men maden dyches depe\n  The gold which Avarice encloseth.\n  Bot al to lytel him supposeth,\n  Thogh he mihte al the world pourchace;\n  For what thing that he may embrace\n  Of gold, of catel or of lond,\n  He let it nevere out of his hond,\n  Bot get him more and halt it faste,\n  As thogh the world scholde evere laste.\n  So is he lych unto the helle;\n  What comth therinne, lasse or more,\n  It schal departe neveremore:\n  Thus whanne he hath his cofre loken,\n  It schal noght after ben unstoken,\n  Bot whanne him list to have a syhte[1449]\n  Of gold, hou that it schyneth brihte,\n  That he ther on mai loke and muse;\n  For otherwise he dar noght use\n  To take his part, or lasse or more.\n  Him lacketh that he hath ynowh:\n  An Oxe draweth in the plowh,\n  Of that himself hath no profit;\n  A Schep riht in the same plit\n  His wolle berth, bot on a day\n  An other takth the flees away:\n  Thus hath he, that he noght ne hath,[1451]\n  For he therof his part ne tath.\n  To seie hou such a man hath good,\n  It is impropreliche seid,\n  For good hath him and halt him teid,\n  That he ne gladeth noght withal,\n  Bot is unto his good a thral,\n  And as soubgit thus serveth he,\n  Wher that he scholde maister be:\n  Such is the kinde of thaverous.\n    Mi Sone, as thou art amerous,\n  Tell if thou farst of love so.[1452]\n  That averous yit nevere I was,\n  So as ye setten me the cas:\n  For as ye tolden here above,\n  In full possession of love\n  Yit was I nevere hier tofore,\n  So that me thenketh wel therfore,\n  I mai excuse wel my dede.\n  Bot of mi will withoute drede,\n  If I that tresor mihte gete,\n  That I ne wolde it faste holde,\n  Til god of love himselve wolde\n  That deth ous scholde parte atuo.[1453]\n  For lieveth wel, I love hire so,\n  That evene with min oghne lif,\n  If I that swete lusti wif\n  Mihte ones welden at my wille,\n  For evere I wolde hire holde stille:\n  And in this wise, taketh kepe,\n  And yit no friday wolde I faste,\n  Thogh I hire kepte and hielde faste.[1454]\n  Fy on the bagges in the kiste!\n  I hadde ynogh, if I hire kiste.\n  For certes, if sche were myn,\n  I hadde hir levere than a Myn\n  Of Gold; for al this worldesriche\n  Ne mihte make me so riche\n  As sche, that is so inly good.\n  For mihte I gete such a thing,\n  I hadde a tresor for a king;\n  And thogh I wolde it faste holde,\n  I were thanne wel beholde.\n  Bot I mot pipe nou with lasse,\n  And suffre that it overpasse,\n  Noght with mi will, for thus I wolde\n  Ben averous, if that I scholde.\n  Bot, fader, I you herde seie\n  Wherof he mai be glad; for he\n  Mai whanne him list his tresor se,[1455]\n  And grope and fiele it al aboute,[1456]\n  Bot I fulofte am schet theroute,\n  Ther as my worthi tresor is.\n  So is mi lif lich unto this,\n  That ye me tolden hier tofore,\n  Hou that an Oxe his yock hath bore\n  For thing that scholde him noght availe:\n  For who that evere hath the welfare,\n  I wot wel that I have the care,\n  For I am hadd and noght ne have,\n  And am, as who seith, loves knave.\n  Nou demeth in youre oghne thoght,\n  If this be Avarice or noght.\n    Mi Sone, I have of thee no wonder,\n  Thogh thou to serve be put under\n  With love, which to kinde acordeth:\n  It is to kinde no plesance\n  That man above his sustienance\n  Unto the gold schal serve and bowe,\n  For that mai no reson avowe.\n  Bot Avarice natheles,\n  If he mai geten his encress\n  Of gold, that wole he serve and kepe,\n  For he takth of noght elles kepe,\n  Bot forto fille hise bagges large;[1459]\n  For he ne parteth noght withal,\n  Bot kepth it, as a servant schal:\n  And thus, thogh that he multeplie[1460]\n  His gold, withoute tresorie\n  He is, for man is noght amended[1461]\n  With gold, bot if it be despended\n  To mannes us; wherof I rede\n  A tale, and tak therof good hiede,\n  Of that befell be olde tyde,\n    Bachus, which is the god of wyn,[1462]\n  Acordant unto his divin[1463]\n        [Sidenote: Hic loquitur contra istos Auaros. Et narrat\n        qualiter Mida Rex Frigie Cillenum Bachi sacerdotem, quem\n        rustici vinculis ferreis alligarunt, dissoluit, et in\n        hospicium suum benignissime recollegit; pro quo Bachus\n        quodcunque munus Rex exigere vellet donari concessit.\n        Vnde Rex Auaricia ductus, ut quicquid tangeret in aurum\n        conuerteretur, indiscrete peciit. Quo facto postea contigit\n        quod cibos cum ipse sumere vellet, in aurum conuersos\n        manducare non potuit. Et sic percipiens aurum pro tunc\n        non posse sibi valere, illud auferri, et tunc[1464] ea\n        que victui sufficerent necessaria iteratis precibus a deo\n        mitissime postulauit.]\n  A Prest, the which Cillenus hihte,[1465]\n  He hadde, and fell so that be nyhte\n  This Prest was drunke and goth astraied,\n  Wherof the men were evele apaied[1466]\n  In Frigelond, where as he wente.\n  Bot ate laste a cherl him hente\n  With strengthe of other felaschipe,\n  Thei bounden him with chenes faste,\n  And forth thei ladde him als so faste\n  Unto the king, which hihte Myde.\n  Bot he, that wolde his vice hyde,\n  This courteis king, tok of him hiede,\n  And bad that men him scholde lede\n  Into a chambre forto kepe,\n  Til he of leisir hadde slepe.\n  And tho this Prest was sone unbounde,[1467]\n  To slepe he was leid softe ynowh;\n  And whanne he wok, the king him drowh\n  To his presence and dede him chiere,\n  So that this Prest in such manere,\n  Whil that him liketh, there he duelleth:\n  And al this he to Bachus telleth,\n  Whan that he cam to him ayein.\n  And whan that Bachus herde sein[1468]\n  How Mide hath don his courtesie,\n  Bot he rewarde him for his dede,\n  So as he mihte of his godhiede.\n  Unto this king this god appiereth[1469]\n  And clepeth, and that other hiereth:\n  This god to Mide thonketh faire\n  Of that he was so debonaire\n  Toward his Prest, and bad him seie:\n  What thing it were he wolde preie,\n  He scholde it have, of worldes good.\n  And was of his axinge in doute,\n  And al the world he caste aboute,\n  What thing was best for his astat,\n  And with himself stod in debat\n  Upon thre pointz, the whiche I finde[1470]\n  Ben lievest unto mannes kinde.\n  The ferste of hem it is delit,\n  The tuo ben worschipe and profit.[1471]\n  And thanne he thoghte, \u2018If that I crave\n  Delit schal passen in myn age:\n  That is no siker avantage.\n  For every joie bodily\n  Schal ende in wo: delit forthi\n  Wol I noght chese. And if worschipe\n  I axe and of the world lordschipe,[1472]\n  That is an occupacion\n  Of proud ymaginacion,\n  Which makth an herte vein withinne;\n  For lord and knave al is o weie,[1473]\n  Whan thei be bore and whan thei deie.\n  And if I profit axe wolde,\n  I not in what manere I scholde\n  Of worldes good have sikernesse;\n  For every thief upon richesse\n  Awaiteth forto robbe and stele:\n  Such good is cause of harmes fele.\n  And also, thogh a man at ones\n  The tresor myhte have everydel,[1475]\n  Yit hadde he bot o mannes del[1476]\n  Toward himself, so as I thinke,\n  Of clothinge and of mete and drinke,\n  For more, outake vanite,\n  Ther hath no lord in his degre.\u2019\n  And thus upon the pointz diverse[1477]\n  Diverseliche he gan reherce\n  What point him thoghte for the beste;\n  He can no siker weie caste.\n  And natheles yit ate laste\n  He fell upon the coveitise\n  Of gold; and thanne in sondri wise\n  He thoghte, as I have seid tofore,\n  Hou tresor mai be sone lore,\n  And hadde an inly gret desir\n  Touchende of such recoverir,\n  Hou that he mihte his cause availe\n  Withinne his herte and thus he preiseth\n  The gold, and seith hou that it peiseth\n  Above al other metall most:\n  \u2018The gold,\u2019 he seith, \u2018may lede an host\n  To make werre ayein a King;[1478]\n                           [Sidenote: Salomon. Pecunie obediunt omnia.]\n  The gold put under alle thing,\n  And set it whan him list above;\n  The gold can make of hate love\n  And werre of pes and ryht of wrong,\n  And long to schort and schort to long;                             240\n  Withoute gold mai be no feste,\n  Gold is the lord of man and beste,[1479]\n  And mai hem bothe beie and selle;\n  So that a man mai sothly telle\n  That al the world to gold obeieth.\u2019\n  Forthi this king to Bachus preieth\n  To grante him gold, bot he excedeth\n  Mesure more than him nedeth.\n  Men tellen that the maladie[1480]\n  Resembled is unto this vice\n  Be weie of kinde of Avarice:\n  The more ydropesie drinketh,[1481]\n  The more him thursteth, for him thinketh\n  That he mai nevere drinke his fille;\n  So that ther mai nothing fulfille\n  The lustes of his appetit:\n  And riht in such a maner plit\n  Stant Avarice and evere stod;\n  The more he wolde it kepe streyte,\n  And evere mor and mor coveite.\n  And riht in such condicioun\n  Withoute good discrecioun\n  This king with avarice is smite,\n  That al the world it myhte wite:\n  For he to Bachus thanne preide,\n  That wherupon his hond he leide,[1482]\n  It scholde thurgh his touche anon\n  This god him granteth as he bad.\n  Tho was this king of Frige glad,\n  And forto put it in assai[1483]\n  With al the haste that he mai,[1484]\n  He toucheth that, he toucheth this,\n  And in his hond al gold it is,\n  The Ston, the Tree, the Lef, the gras,\n  The flour, the fruit, al gold it was.[1485]\n  Thus toucheth he, whil he mai laste\n  Him tok, so that he moste nede[1486]\n  Be weie of kinde his hunger fede.\n  The cloth was leid, the bord was set,\n  And al was forth tofore him fet,\n  His disch, his coppe, his drinke, his mete;\n  Bot whanne he wolde or drinke or ete,\n  Anon as it his mouth cam nyh,\n  It was al gold, and thanne he syh[1487]\n  Of Avarice the folie.\n  And preide Bachus to foryive\n  His gilt, and soffre him forto live\n  And be such as he was tofore,\n  So that he were noght forlore.\n  This god, which herde of his grevance,[1488]\n  Tok rowthe upon his repentance,\n  And bad him go forth redily\n  Unto a flod was faste by,\n  Which Paceole thanne hyhte,\n  He scholde him waisshen overal,[1489]\n  And seide him thanne that he schal\n  Recovere his ferste astat ayein.\n  This king, riht as he herde sein,\n  Into the flod goth fro the lond,\n  And wissh him bothe fot and hond,[1490]\n  And so forth al the remenant,\n  As him was set in covenant:\n  And thanne he syh merveilles strange,\n  The gravel with the smale Stones\n  To gold thei torne bothe at ones,\n  And he was quit of that he hadde,\n  And thus fortune his chance ladde.[1491]\n  And whan he sih his touche aweie,\n  He goth him hom the rihte weie[1492]\n  And liveth forth as he dede er,\n  And putte al Avarice afer,\n  And the richesse of gold despiseth,\n  And seith that mete and cloth sufficeth.                           320\n  Thus hath this king experience\n  Hou foles don the reverence\n  To gold, which of his oghne kinde\n  Is lasse worth than is the rinde\n  To sustienance of mannes fode;\n  And thanne he made lawes goode\n  And al his thing sette upon skile:\n  He bad his poeple forto tile\n  Here lond, and live under the lawe,\n  And that thei scholde also forthdrawe                              330\n  Bestaile, and seche non encress\n  Of gold, which is the breche of pes.[1493]\n  For this a man mai finde write,\n  Tofor the time, er gold was smite\n  In Coign, that men the florin knewe,\n  Ther was welnyh noman untrewe;\n  Tho was ther nouther schield ne spere\n  Ne dedly wepne forto bere;\n  Tho was the toun withoute wal,\n  Tho was ther no brocage in londe,\n  Which nou takth every cause on honde:\n  So mai men knowe, hou the florin\n  Was moder ferst of malengin\n  And bringere inne of alle werre,\n  Wherof this world stant out of herre\n  Thurgh the conseil of Avarice,\n  Which of his oghne propre vice\n  Is as the helle wonderfull;\n  That what as evere comth therinne,\n  Awey ne may it nevere winne.\n  Bot Sone myn, do thou noght so,\n  Let al such Avarice go,\n  And tak thi part of that thou hast:\n  I bidde noght that thou do wast,\n  Bot hold largesce in his mesure;\n  And if thou se a creature,\n  Which thurgh poverte is falle in nede,\n  To him that wol noght yiven here,\n  What peine he schal have elleswhere.\n                              [Sidenote: [THE PUNISHMENT OF TANTALUS.]]\n    Ther is a peine amonges alle\n  Benethe in helle, which men calle[1495]\n        [Sidenote: Nota de pena Tantali, cuius amara sitis\n        dampnatos torquet auaros.]\n  The wofull peine of Tantaly,\n  Of which I schal thee redely\n  Devise hou men therinne stonde.\n  In helle, thou schalt understonde,[1496]\n  Ther is a flod of thilke office,\n  What man that stonde schal therinne,[1497]\n  He stant up evene unto the chinne;[1498]\n  Above his hed also ther hongeth\n  A fruyt, which to that peine longeth,\n  And that fruit toucheth evere in on\n  His overlippe: and therupon\n  Swich thurst and hunger him assaileth,\n  That nevere his appetit ne faileth.\n  Bot whanne he wolde his hunger fede,\n  And thogh he heve his bed on hyh,\n  The fruit is evere aliche nyh,\n  So is the hunger wel the more:\n  And also, thogh him thurste sore\n  And to the water bowe a doun,[1499]\n  The flod in such condicioun\n  Avaleth, that his drinke areche\n  He mai noght. Lo nou, which a wreche,\n  That mete and drinke is him so couth,\n  Lich to the peines of this flod\n  Stant Avarice in worldes good:\n  He hath ynowh and yit him nedeth,\n  For his skarsnesse it him forbiedeth,[1500]\n  And evere his hunger after more\n  Travaileth him aliche sore,\n  So is he peined overal.\n  Forthi thi goodes forth withal,\n  Mi Sone, loke thou despende,\n  Bothe hier and ek in other place.\n  And also if thou wolt pourchace[1501]\n  To be beloved, thou most use\n  Largesce, for if thou refuse\n  To yive for thi loves sake,\n  It is no reson that thou take\n  Of love that thou woldest crave.\n  Forthi, if thou wolt grace have,\n  Be gracious and do largesse,\n  Eschuie above alle other thing,\n  And tak ensample of Mide king\n  And of the flod of helle also,\n  Where is ynowh of alle wo.\n  And thogh ther were no matiere\n  Bot only that we finden hiere,\n  Men oghten Avarice eschuie;\n  For what man thilke vice suie,\n  He get himself bot litel reste.\n  The herte upon the gold travaileth,\n  Whom many a nyhtes drede assaileth;\n  For thogh he ligge abedde naked,\n  His herte is everemore awaked,[1502]\n  And dremeth, as he lith to slepe,\n  How besi that he is to kepe\n  His tresor, that no thief it stele.\n  Thus hath he bot a woful wele.\n    And riht so in the same wise,\n  Ther be lovers of suche ynowe,\n  That wole unto no reson bowe.\n  If so be that thei come above,\n  Whan thei ben maistres of here love,\n  And that thei scholden be most glad,\n  With love thei ben most bestad,\n  So fain thei wolde it holden al.\n  Here herte, here yhe is overal,\n  And wenen every man be thief,\n  Thus thurgh here oghne fantasie\n  Thei fallen into Jelousie.\n  Thanne hath the Schip tobroke his cable,\n  With every wynd and is muable.\n    Mi fader, for that ye nou telle,\n  I have herd ofte time telle\n  Of Jelousie, bot what it is\n  Yit understod I nevere er this:[1503]\n  Wherfore I wolde you beseche,\n  What maner thing it mihte be.\n    Mi Sone, that is hard to me:\n  Bot natheles, as I have herd,\n  Now herkne and thou schalt ben ansuerd.[1504]\n    Among the men lacke of manhode\n  In Mariage upon wifhode\n  Makth that a man himself deceiveth,\n        [Sidenote: Nota de[1505] Ialousia, cuius fantastica\n        suspicio amorem quamuis fidelissimum multociens sine causa\n        corruptum ymaginatur.]\n  Wherof it is that he conceiveth\n  That ilke unsely maladie,[1506]\n  Of which if I the proprete\n  Schal telle after the nycete,\n  So as it worcheth on a man,[1507]\n  A Fievere it is cotidian,\n  Which every day wol come aboute,\n  Wher so a man be inne or oute.\n  At hom if that a man wol wone,\n  This Fievere is thanne of comun wone\n  Most grevous in a mannes yhe:\n  For thanne he makth him tote and pryhe,                            470\n  Wher so as evere his love go;[1508]\n  Sche schal noght with hir litel too\n  Misteppe, bot he se it al.\n  His yhe is walkende overal;\n  Wher that sche singe or that sche dance,\n  He seth the leste contienance,\n  If sche loke on a man aside\n  Or with him roune at eny tyde,\n  Or that sche lawghe, or that sche loure,\n  And whanne it draweth to the nyht,\n  If sche thanne is withoute lyht,\n  Anon is al the game schent;\n  For thanne he set his parlement\n  To speke it whan he comth to bedde,\n  And seith, \u2018If I were now to wedde,[1509]\n  I wolde neveremore have wif.\u2019[1510]\n  And so he torneth into strif\n  The lust of loves duete,\n  If sche be freissh and wel araied,\n  He seith hir baner is displaied\n  To clepe in gestes fro the weie:[1511]\n  And if sche be noght wel beseie,\n  And that hir list noght to be gladd,\n  He berth an hond that sche is madd\n  And loveth noght hire housebonde;\n  He seith he mai wel understonde,\n  That if sche wolde his compaignie,\n  Schewe al the plesir that sche mihte.\n  So that be daie ne be nyhte\n  Sche not what thing is for the beste,\n  Bot liveth out of alle reste;\n  For what as evere him liste sein,[1512]\n  Sche dar noght speke a word ayein,\n  Bot wepth and holt hire lippes clos.\n  Sche mai wel wryte, \u2018Sanz repos,\u2019\n  The wif which is to such on maried.\n  For with this Fievere of Jalousie[1513]\n  His echedaies fantasie\n  Of sorghe is evere aliche grene,\n  So that ther is no love sene,\n  Whil that him list at hom abyde.\n  And whan so is he wol out ryde,\n  Thanne hath he redi his aspie\n  Abidinge in hir compaignie,\n  A janglere, an evel mouthed oon,\n  Ne speke a word, ne ones loke,\n  That he ne wol it wende and croke\n  And torne after his oghne entente,\n  Thogh sche nothing bot honour mente.\n  Whan that the lord comth hom ayein,\n  The janglere moste somwhat sein;\n  So what withoute and what withinne,\n  This Fievere is evere to beginne,\n  For where he comth he can noght ende,\n  For thogh so be that he ne hiere\n  Ne se ne wite in no manere\n  Bot al honour and wommanhiede,\n  Therof the Jelous takth non hiede,[1514]\n  Bot as a man to love unkinde,\n  He cast his staf, as doth the blinde,[1515]\n  And fint defaulte where is non;\n  As who so dremeth on a Ston\n  Hou he is leid, and groneth ofte,\n  So is ther noght bot strif and cheste;\n  Whan love scholde make his feste,\n  It is gret thing if he hir kisse:\n  Thus hath sche lost the nyhtes blisse,\n  For at such time he gruccheth evere[1516]\n  And berth on hond ther is a levere,\n  And that sche wolde an other were\n  In stede of him abedde there;\n  And with tho wordes and with mo\n  And lith upon his other side,[1517]\n  And sche with that drawth hire aside,\n  And ther sche wepeth al the nyht.\n  Ha, to what peine sche is dyht,\n  That in hire youthe hath so beset\n  The bond which mai noght ben unknet!\n  I wot the time is ofte cursed,\n  That evere was the gold unpursed,\n  The which was leid upon the bok,\n  For love of him; bot al to late\n  Sche pleigneth, for as thanne algate\n  Sche mot forbere and to him bowe,\n  Thogh he ne wole it noght allowe.\n  For man is lord of thilke feire,\n  So mai the womman bot empeire,\n  If sche speke oght ayein his wille;\n  And thus sche berth hir peine stille.\n    Bot if this Fievere a womman take,\n  For thogh sche bothe se and hiere,\n  And finde that ther is matiere,\n  Sche dar bot to hirselve pleine,\n  And thus sche suffreth double peine,\n    Lo thus, mi Sone, as I have write,\n  Thou miht of Jelousie wite\n  His fievere and his condicion,\n  Which is full of suspecion.\n  Bot wherof that this fievere groweth,\n  Ther mai he finden hou it is:\n  For thei ous teche and telle this,\n  Hou that this fievere of Jelousie\n  Somdel it groweth of sotie\n  Of love, and somdiel of untrust.\n  For as a sek man lest his lust,\n  And whan he may no savour gete,\n  He hateth thanne his oughne mete,\n  Riht so this fieverous maladie,\n  Makth the Jelous in fieble plit\n  To lese of love his appetit\n  Thurgh feigned enformacion\n  Of his ymaginacion.\n    Bot finali to taken hiede,\n  Men mai wel make a liklihiede\n  Betwen him which is averous\n  Of gold and him that is jelous\n  Of love, for in on degre\n  That oon wolde have his bagges stille,[1518]\n  And noght departen with his wille,\n  And dar noght for the thieves slepe,\n  So fain he wolde his tresor kepe;\n  That other mai noght wel be glad,\n  For he is evere more adrad[1519]\n  Of these lovers that gon aboute,\n  In aunter if thei putte him oute.\n  So have thei bothe litel joye\n    Now hast thou, Sone, at my techinge[1520]\n  Of Jelousie a knowlechinge,\n  That thou myht understonde this,\n  Fro whenne he comth and what he is,\n  And ek to whom that he is lik.\n  Be war forthi thou be noght sik\n  Of thilke fievere as I have spoke,\n  For it wol in himself be wroke.\n  For love hateth nothing more,\n  Of hem that whilom were wise,\n  Hou that thei spieke in many wise.\n    Mi fader, soth is that ye sein.\n  Bot forto loke therayein,\n  Befor this time hou it is falle,\n  Wherof ther mihte ensample falle\n  To suche men as be jelous\n  In what manere it is grevous,\n  Riht fain I wolde ensample hiere.\n  Of suche ensamples as I finde,\n  So as thei comen nou to mynde\n  Upon this point, of time gon\n  I thenke forto tellen on.\n    Ovide wrot of manye thinges,\n  Among the whiche in his wrytinges\n  He tolde a tale in Poesie,\n  Which toucheth unto Jelousie,\n  Upon a certein cas of love.\n        [Sidenote: Hic ponit exemplum contra istos maritos quos\n        Ialousia maculauit. Et narrat qualiter Vulcanus, cuius\n        vxor Venus extitit, suspicionem inter ipsam et Martem\n        concipiens, eorum gestus diligencius explorabat: vnde\n        contigit quod ipse quadam vice ambos inter se pariter\n        amplexantes in lecto nudos inuenit, et exclamans omnem\n        cetum deorum et dearum ad tantum spectaculum conuocauit:\n        super quo tamen derisum pocius quam remedium a tota cohorte\n        consecutus est.]\n  It fell at thilke time thus:\n  The god of fyr, which Vulcanus\n  Is hote, and hath a craft forthwith\n  Assigned, forto be the Smith\n  Of Jupiter, and his figure\n  Bothe of visage and of stature\n  Is lothly and malgracious,\n  Bot yit he hath withinne his hous\n  As for the likynge of his lif[1521]\n  Bot Mars, which of batailles is\n  The god, an yhe hadde unto this:\n  As he which was chivalerous,\n  It fell him to ben amerous,[1522]\n  And thoghte it was a gret pite\n  To se so lusti on as sche\n  Be coupled with so lourde a wiht:\n  So that his peine day and nyht\n  He dede, if he hire winne myhte;[1523]\n  And sche, which hadde a good insihte[1524]                         660\n  Toward so noble a knyhtli lord,\n  In love fell of his acord.\n  Ther lacketh noght bot time and place,\n  That he nys siker of hire grace:\n  Bot whan tuo hertes falle in on,\n  So wys await was nevere non,\n  That at som time thei ne mete;\n  And thus this faire lusti swete\n  With Mars hath ofte compaignie.\n  Which everemor the herte opposeth,[1525]\n  Makth Vulcanus that he supposeth\n  That it is noght wel overal,\n  And to himself he seide, he schal\n  Aspie betre, if that he may;\n  And so it fell upon a day,\n  That he this thing so slyhli ledde,\n  He fond hem bothe tuo abedde\n  Al warm, echon with other naked.\n  Of stronge chenes hath hem bounde,[1526]\n  As he togedre hem hadde founde,\n  And lefte hem bothe ligge so,\n  And gan to clepe and crie tho\n  Unto the goddes al aboute;\n  And thei assembled in a route\n  Come alle at ones forto se.\n  Bot none amendes hadde he,\n  Bot was rebuked hiere and there\n  And seiden that he was to blame,[1527]\n  For if ther fell him eny schame,\n  It was thurgh his misgovernance:\n  And thus he loste contienance,\n  This god, and let his cause falle;\n  And thei to skorne him lowhen alle,\n  And losen Mars out of hise bondes.\n  Wherof these erthli housebondes[1528]\n  For evere myhte ensample take,\n  For Vulcanus his wif bewreide,\n  The blame upon himself he leide,[1529]\n  Wherof his schame was the more;\n  Which oghte forto ben a lore\n  For every man that liveth hiere,\n  To reulen him in this matiere.\n  Thogh such an happ of love asterte,\n  Yit scholde he noght apointe his herte\n  With Jelousie of that is wroght,\n  Bot feigne, as thogh he wiste it noght:                            710\n  For if he lete it overpasse,\n  The sclaundre schal be wel the lasse,\n  And he the more in ese stonde.\n  For this thou myht wel understonde,\n  That where a man schal nedes lese,\n  The leste harm is forto chese.\n  Bot Jelousie of his untrist\n  Makth that full many an harm arist,\n  Which elles scholde noght arise;\n  Of that befell to Vulcanus,\n  Him oghte of reson thenke thus,\n  That sithe a god therof was schamed,\n  Wel scholde an erthli man be blamed\n  To take upon him such a vice.\n    Forthi, my Sone, in thin office\n  Be war that thou be noght jelous,\n  Which ofte time hath schent the hous.\n    Mi fader, this ensample is hard,\n  Among the goddes myhte falle:\n  For ther is bot o god of alle,\n  Which is the lord of hevene and helle.\n  Bot if it like you to telle\n  Hou suche goddes come aplace,\n  Ye mihten mochel thonk pourchace,\n  For I schal be wel tawht withal.\n    Mi Sone, it is thus overal\n  With hem that stonden misbelieved,\n  In sondri place sondri wise\n  Amonges hem whiche are unwise\n  Ther is betaken of credence;\n  Wherof that I the difference\n  In the manere as it is write\n  Schal do the pleinly forto wite.\n  ii. _Gentibus illusis signantur templa deorum,_[1530]\n        _Vnde deos cecos nacio ceca colit._\n      _Nulla creatori racio facit esse creatum_\n        _Equiperans, quod adhuc iura pagana fouent._[1531]\n                              [Sidenote: [i. BELIEF OF THE CHALDEANS.]]\n    Er Crist was bore among ous hiere,\n  Of the believes that tho were\n        [Sidenote: Quia secundum Poetarum fabulas in huius libelli\n        locis quam pluribus nomina et gestus deorum falsorum\n        intitulantur, quorum infidelitas vt Cristianis clarius\n        innotescat, intendit de ipsorum origine secundum varias\n        Paganorum Sectas scribere consequenter. Et primo de Secta\n        Chaldeorum tractare proponit.]\n  In foure formes thus it was.\n  Hadde a believe be hemselve,\n  Which stod upon the signes tuelve,\n  Forth ek with the Planetes sevene,\n  Whiche as thei sihe upon the hevene.\n  Of sondri constellacion\n  In here ymaginacion\n  With sondri kerf and pourtreture\n  Thei made of goddes the figure.\n    In thelementz and ek also\n  And al was that unresonable:\n  For thelementz ben servicable\n  To man, and ofte of Accidence,\n  As men mai se thexperience,[1532]\n  Thei ben corrupt be sondri weie;\n  So mai no mannes reson seie\n  That thei ben god in eny wise.\n  And ek, if men hem wel avise,\n  The Sonne and Mone eclipse bothe,\n  Thei soffre; and what thing is passible\n  To ben a god is impossible.\n        [Sidenote: Et nota[1533] quod Nembroth quartus a Noe ignem\n        tanquam deum in Chaldea primus adorari decreuit.]\n  These elementz ben creatures,\n  So ben these hevenly figures,\n  Wherof mai wel be justefied\n  That thei mai noght be deified:\n  And who that takth awey thonour\n  Which due is to the creatour,\n  And yifth it to the creature,\n  Bot of Caldee natheles[1534]\n  Upon this feith, thogh it be les,\n  Thei holde affermed the creance;\n  So that of helle the penance,\n                             [Sidenote: [ii. BELIEF OF THE EGYPTIANS.]]\n  As folk which stant out of believe,\n  They schull receive, as we believe.[1535]\n    Of the Caldeus lo in this wise[1537]\n  Stant the believe out of assisse:\n  Bot in Egipte worst of alle\n  For thei diverse bestes there\n  Honoure, as thogh thei goddes were:[1538]\n  And natheles yit forth withal\n  Thre goddes most in special\n  Thei have, forth with a goddesse,[1539]\n  In whom is al here sikernesse.\n  Tho goddes be yit cleped thus,\n  Orus, Typhon and Isirus:\n  Thei were brethren alle thre,\n  Here Soster was and Ysis hyhte,\n  Whom Isirus forlai be nyhte\n  And hield hire after as his wif.\n  So it befell that upon strif\n  Typhon hath Isre his brother slain,\n  Which hadde a child to Sone Orayn,\n  And he his fader deth to herte\n  So tok, that it mai noght asterte\n  That he Typhon after ne slowh,\n  Bot yit thegipcienes trowe[1540]\n  For al this errour, which thei knowe,\n  That these brethren ben of myht\n  To sette and kepe Egipte upriht,\n  And overthrowe, if that hem like.\n  Bot Ysis, as seith the Cronique,\n  Fro Grece into Egipte cam,\n  And sche thanne upon honde nam\n  To teche hem forto sowe and eere,\n  And whan thegipcienes syhe[1541]\n  The fieldes fulle afore here yhe,\n  And that the loud began to greine,\n  Which whilom hadde be bareigne,--\n  For therthe bar after the kinde\n  His due charge,--this I finde,\n  That sche of berthe the goddesse\n  Is cleped, so that in destresse\n  The wommen there upon childinge\n  Thei beren, whan that thei ben lyhte.\n  Lo, hou Egipte al out of syhte\n  Fro resoun stant in misbelieve[1542]\n  For lacke of lore, as I believe.\n    Among the Greks, out of the weie\n  As thei that reson putte aweie,[1544]\n  Ther was, as the Cronique seith,\n  Of misbelieve an other feith,\n  That thei here goddes and goddesses,\n  Of suche as weren full of vice,\n  To whom thei made here sacrifice.\n  The hihe god, so as thei seide,\n  To whom thei most worschipe leide,\n           [Sidenote: Nota qualiter Saturnus deorum summus appellatur.]\n  Saturnus hihte, and king of Crete\n  He hadde be; bot of his sete\n  He was put doun, as he which stod\n  In frenesie, and was so wod,\n  That fro his wif, which Rea hihte,\n  And eet hem of his comun wone.\n  Bot Jupiter, which was his Sone\n  And of full age, his fader bond\n  And kutte of with his oghne hond\n  Hise genitals, whiche als so faste\n  Into the depe See he caste;\n  Wherof the Greks afferme and seie,\n  Thus whan thei were caste aweie,\n  Cam Venus forth be weie of kinde.\n  How afterward into an yle\n  This Jupiter him dede exile,[1546]\n  Wher that he stod in gret meschief.\n  Lo, which a god thei maden chief!\n  And sithen that such on was he,\n  Which stod most hihe in his degre[1547]\n  Among the goddes, thou miht knowe,\n  These othre, that ben more lowe,\n  Ben litel worth, as it is founde.\n                                   [Sidenote: Iupiter deus deliciarum.]\n  Which Juno hadde unto his wif;\n  And yit a lechour al his lif\n  He was, and in avouterie\n  He wroghte many a tricherie;\n  And for he was so full of vices,\n  Thei cleped him god of delices:\n  Of whom, if thou wolt more wite,\n  Ovide the Poete hath write.\n  Bot yit here Sterres bothe tuo,\n  Thei have, althogh thei be to blame,\n  Attitled to here oghne name.\n    Mars was an other in that lawe,\n  The which in Dace was forthdrawe,\n  Of whom the clerk Vegecius\n  Wrot in his bok, and tolde thus,\n  Hou he into Ytaile cam,\n  And such fortune ther he nam,\n  That he a Maiden hath oppressed,\n  As sche which was the Prioresse\n  In Vestes temple the goddesse,\n  So was sche wel the mor to blame.[1548]\n  Dame Ylia this ladi name\n  Men clepe, and ek sche was also\n  The kinges dowhter that was tho,\n  Which Mynitor be name hihte.\n  So that ayein the lawes ryhte\n  Mars thilke time upon hire that\n  Whiche after, whan thei come in Age,[1549]\n  Of knihthode and of vassellage\n  Ytaile al hol thei overcome\n  And foundeden the grete Rome;\n  In Armes and of such emprise\n  Thei weren, that in thilke wise\n  Here fader Mars for the mervaile\n  The god was cleped of bataille.\n  Thei were his children bothe tuo,\n  Ther was non other cause why:\n  And yit a Sterre upon the Sky\n  He hath unto his name applied,\n  In which that he is signified.\n    An other god thei hadden eke,\n  To whom for conseil thei beseke,\n  The which was brother to Venus,\n  Appollo men him clepe thus.\n  He was an Hunte upon the helles,\n  Wherof that enye bokes karpe,\n  Bot only that he couthe harpe;\n  Which whanne he walked over londe,[1551]\n  Fulofte time he tok on honde,\n  To gete him with his sustienance,\n  For lacke of other pourveance.\n  And otherwhile of his falshede\n  He feignede him to conne arede[1552]\n  Of thing which after scholde falle;\n  He hath the lewed folk deceived,\n  So that the betre he was received.\n  Lo now, thurgh what creacion\n  He hath deificacion,\n  And cleped is the god of wit\n  To suche as be the foles yit.[1553]\n               [Sidenote: Mercurius deus Mercatorum et furtorum.[1554]]\n    An other god, to whom thei soghte,\n  Mercurie hihte, and him ne roghte\n  What thing he stal, ne whom he slowh.[1555]\n  That whanne he wolde himself transforme,\n  Fulofte time he tok the forme\n  Of womman and his oghne lefte;\n  So dede he wel the more thefte.\n  A gret spekere in alle thinges\n  He was also, and of lesinges\n  An Auctour, that men wiste non\n  An other such as he was on.[1556]\n  And yit thei maden of this thief\n  And clepede him in tho believes[1557]\n  The god of Marchantz and of thieves.\n  Bot yit a sterre upon the hevene\n  He hath of the planetes sevene.\n    But Vulcanus, of whom I spak,\n  He hadde a courbe upon the bak,\n  And therto he was hepehalt:\n  Of whom thou understonde schalt,\n  He was a schrewe in al his youthe,\n  Of craft to helpe himselve with,\n  Bot only that he was a Smith\n  With Jupiter, which in his forge\n  Diverse thinges made him forge;\n  So wot I noght for what desir\n  Thei clepen him the god of fyr.\n    King of Cizile Ypolitus\n  A Sone hadde, and Eolus\n  He hihte, and of his fader grant\n  The governance of every yle\n  Which was longende unto Cizile,\n  Of hem that fro the lond forein\n  Leie open to the wynd al plein.\n  And fro thilke iles to the londe\n  Fulofte cam the wynd to honde:\n  After the name of him forthi\n  The wyndes cleped Eoli\n  Tho were, and he the god of wynd.[1559]\n    The king of Crete Jupiter,\n  The same which I spak of er,\n  Unto his brother, which Neptune\n  Was hote, it list him to comune\n  Part of his good, so that be Schipe\n  He mad him strong of the lordschipe[1561]\n  Of al the See in tho parties;[1562]\n  Wher that he wroghte his tyrannyes,\n  And the strange yles al aboute[1563]\n  Upon his marche forto saile;\n  For he anon hem wolde assaile[1564]\n  And robbe what thing that thei ladden,\n  His sauf conduit bot if thei hadden.\n  Wherof the comun vois aros\n  In every lond, that such a los\n  He cawhte, al nere it worth a stre,\n  That he was cleped of the See\n  The god be name, and yit he is\n  This Neptune ek was thilke also,\n  Which was the ferste foundour tho\n  Of noble Troie, and he forthi\n  Was wel the more lete by.\n    The loresman of the Schepherdes,\n  And ek of hem that ben netherdes,[1565]\n  Was of Archade and hihte Pan:\n  Of whom hath spoke many a man;\n  For in the wode of Nonarcigne,[1566]\n  And on the Mont of Parasie\n  He hadde of bestes the baillie,\n  And ek benethe in the valleie,[1567]\n  Wher thilke rivere, as men seie,\n  Which Ladon hihte, made his cours,\n  He was the chief of governours\n  Of hem that kepten tame bestes,\n  Wherof thei maken yit the festes\n  In the Cite Stinfalides.\n  He tawhte men the forthdrawinge\n  Of bestaile, and ek the makinge\n  Of Oxen, and of hors the same,\n  Hou men hem scholde ryde and tame:\n  Of foules ek, so as we finde,\n  Ful many a soubtiel craft of kinde\n  He fond, which noman knew tofore.\n  Men dede him worschipe ek therfore,\n  That he the ferste in thilke lond\n  Of Riedes, whan thei weren ripe,\n  With double pipes forto pipe;\n  Therof he yaf the ferste lore,\n  Til afterward men couthe more.\n  To every craft for mannes helpe\n  He hadde a redi wit to helpe\n  Thurgh naturel experience:\n  And thus the nyce reverence\n  Of foles, whan that he was ded,\n  And clepen him god of nature,\n  For so thei maden his figure.\n    An other god, so as thei fiele,\n  Which Jupiter upon Samele\n  Begat in his avouterie,\n  Whom, forto hide his lecherie,\n  That non therof schal take kepe,\n  In a Montaigne forto kepe,\n  Which Dyon hihte and was in Ynde,\n  And he be name Bachus hihte,\n  Which afterward, whan that he mihte,\n  A wastour was, and al his rente\n  In wyn and bordel he despente.\n  Bot yit, al were he wonder badde,\n  Among the Greks a name he hadde;\n  Thei cleped him the god of wyn,\n  And thus a glotoun was dyvyn.[1569]\n                            [Sidenote: Esculapius deus medicine.[1570]]\n    Ther was yit Esculapius\n  His craft stod upon Surgerie,\n  Bot for the lust of lecherie,\n  That he to Daires dowhter drowh,\n  It fell that Jupiter him slowh:\n  And yit thei made him noght forthi[1571]\n  A god, and was no cause why.\n  In Rome he was long time also\n  A god among the Romeins tho;\n  For, as he seide, of his presence\n  Whan thei to thyle of Delphos wente,\n  And that Appollo with hem sente[1572]\n  This Esculapius his Sone,\n  Among the Romeins forto wone.\n  And there he duelte for a while,\n  Til afterward into that yle,\n  Fro whenne he cam, ayein he torneth,\n  Where al his lyf that he sojorneth\n  Among the Greks, til that he deide.\n  His name, and god of medicine\n  He hatte after that ilke line.\n                          [Sidenote: Hercules deus fortitudinis.[1573]]\n    An other god of Hercules\n  Thei made, which was natheles\n  A man, bot that he was so strong,\n  In al this world that brod and long\n  So myhti was noman as he.\n  Merveiles tuelve in his degre,\n  As it was couth in sondri londes,\n  Ayein geantz and Monstres bothe,\n  The whiche horrible were and lothe,\n  Bot he with strengthe hem overcam:\n  Wherof so gret a pris he nam,\n  That thei him clepe amonges alle\n  The god of strengthe, and to him calle.\n  And yit ther is no reson inne,\n  For he a man was full of sinne,\n  Which proved was upon his ende,\n  And such a cruel mannes dede\n  Acordeth nothing with godhede.\n    Thei hadde of goddes yit an other,\n  Which Pluto hihte, and was the brother\n  Of Jupiter, and he fro youthe[1575]\n  With every word which cam to mouthe,\n  Of eny thing whan he was wroth,[1576]\n  He wolde swere his commun oth,\n  Be Lethen and be Flegeton,[1577]\n  The whiche, after the bokes telle,\n  Ben the chief flodes of the helle:[1578]\n  Be Segne and Stige he swor also,\n  That ben the depe Pettes tuo\n  Of helle the most principal.\n  Pluto these othes overal\n  Swor of his commun custummance,\n  Til it befell upon a chance,\n  That he for Jupiteres sake[1579]\n  A sacrifice, and for that dede\n  On of the pettes for his mede\n  In helle, of which I spak of er,\n  Was granted him; and thus he ther\n  Upon the fortune of this thing\n  The name tok of helle king.\n    Lo, these goddes and wel mo\n  Among the Greks thei hadden tho,\n  And of goddesses manyon,\n  And in what wise thei deceiven\n  The foles whiche here feith receiven.\n        [Sidenote: Nota, qualiter Sibeles Dearum[1580] Mater et\n        origo nuncupatur.]\n    So as Saturne is soverein\n  Of false goddes, as thei sein,\n  So is Sibeles of goddesses\n  The Moder, whom withoute gesses\n  The folk Payene honoure and serve,\n  As thei the whiche hire lawe observe.[1581]\n  Bot forto knowen upon this\n  Bethincia the contre hihte,\n  Wher sche cam ferst to mannes sihte;\n  And after was Saturnes wif,\n  Be whom thre children in hire lif\n  Sche bar, and thei were cleped tho\n  Juno, Neptunus and Pluto,\n  The whiche of nyce fantasie\n  The poeple wolde deifie.\n  And for hire children were so,[1582]\n  Mad a goddesse, and thei hire calle\n  The moder of the goddes alle.\n  So was that name bore forth,\n  And yit the cause is litel worth.\n                     [Sidenote: Iuno Dea Regnorum et diuiciarum.[1583]]\n    A vois unto Saturne tolde\n  Hou that his oghne Sone him scholde[1584]\n  Out of his regne putte aweie;\n  And he be cause of thilke weie,\n  That him was schape such a fate,\n  And ek hire progenie bothe.\n  And thus, whil that thei were wrothe,\n  Be Philerem upon a dai\n  In his avouterie he lai,\n  On whom he Jupiter begat;[1585]\n  And thilke child was after that\n  Which wroghte al that was prophecied,\n  As it tofore is specefied:\n  So that whan Jupiter of Crete\n  The Dowhter of Sibele he tok,\n  And that was Juno, seith the bok.[1586]\n  Of his deificacion\n  After the false oppinion,\n  That have I told, so as thei meene;\n  And for this Juno was the queene[1587]\n  Of Jupiter and Soster eke,\n  The foles unto hire sieke,\n  And sein that sche is the goddesse\n  And ek sche, as thei understonde,\n  The water Nimphes hath in honde\n  To leden at hire oghne heste;\n  And whan hir list the Sky tempeste,\n  The reinbowe is hir Messager.\n  Lo, which a misbelieve is hier!\n  That sche goddesse is of the Sky\n  I wot non other cause why.\n                                  [Sidenote: Minerua Dea sapienciarum.]\n    An other goddesse is Minerve,\n  And sche was nyh the grete lay\n  Of Triton founde, wher sche lay\n  A child forcast, bot what sche was\n  Ther knew noman the sothe cas.\n  Bot in Aufrique sche was leid\n  In the manere as I have seid,\n  And caried fro that ilke place\n  Into an Yle fer in Trace,\n  The which Palene thanne hihte,[1588]\n  And after, for sche was so wys[1589]\n  That sche fond ferst in hire avis\n  The cloth makinge of wolle and lyn,[1590]\n  Men seiden that sche was divin,\n  And the goddesse of Sapience\n  Thei clepen hire in that credence.\n    Of the goddesse which Pallas\n  Is cleped sondri speche was.\n  On seith hire fader was Pallant,\n  A cruel man, a bataillous:\n  An other seith hou in his hous\n  Sche was the cause why he deide.\n  And of this Pallas some ek seide\n  That sche was Martes wif; and so\n  Among the men that weren tho\n  Of misbelieve in the riote\n  The goddesse of batailles hote\n  She was, and yit sche berth the name.\n    Saturnus after his exil\n  Fro Crete cam in gret peril\n  Into the londes of Ytaile,\n  And ther he dede gret mervaile,\n  Wherof his name duelleth yit.\n  For he fond of his oghne wit\n  The ferste craft of plowh tilinge,\n  Of Eringe and of corn sowinge,\n  And how men scholden sette vines\n  Al this he tawhte, and it fell so,\n  His wif, the which cam with him tho,[1594]\n  Was cleped Cereres be name,\n  And for sche tawhte also the same,\n  And was his wif that ilke throwe,\n  As it was to the poeple knowe,\n  Thei made of Ceres a goddesse,\n  In whom here tilthe yit thei blesse,[1595]\n  And sein that Tricolonius\n  And makth the corn good chep or dere,\n  Riht as hire list fro yer to yeere;\n  So that this wif be cause of this\n  Goddesse of Cornes cleped is.\n                       [Sidenote: Diana Dea Moncium et Siluarum.[1596]]\n    King Jupiter, which his likinge\n  Whilom fulfelde in alle thinge,\n  So priveliche aboute he ladde\n  His lust, that he his wille hadde\n  Of Latona, and on hire that\n  Unknowen of his wif Juno.\n  And afterward sche knew it so,[1597]\n  That Latona for drede fledde[1598]\n  Into an Ile, wher sche hedde\n  Hire wombe, which of childe aros.\n  Thilke yle cleped was Delos;[1599]\n  In which Diana was forthbroght,\n  And kept so that hire lacketh noght.\n  And after, whan sche was of Age,\n  Bot out of mannes compaignie\n  Sche tok hire al to venerie[1600]\n  In forest and in wildernesse;\n  For ther was al hire besinesse\n  Be daie and ek be nyhtes tyde\n  With arwes brode under the side\n  And bowe in honde, of which sche slowh\n  And tok al that hir liste ynowh\n  Of bestes whiche ben chacable:\n  Seith that the gentils most of alle\n  Worschipen hire and to hire calle,\n  And the goddesse of hihe helles,\n  Of grene trees, of freisshe welles,\n  They clepen hire in that believe,\n  Which that no reson mai achieve.\n                                 [Sidenote: Proserpina Dea Infernorum.]\n    Proserpina, which dowhter was\n  Of Cereres, befell this cas:\n  Whil sche was duellinge in Cizile,[1601]\n  Upon hire blessinge and hire heste\n  Bad that sche scholde ben honeste,\n  And lerne forto weve and spinne,\n  And duelle at hom and kepe hire inne.\n  Bot sche caste al that lore aweie,\n  And as sche wente hir out to pleie,[1602]\n  To gadre floures in a pleine,[1603]\n  And that was under the monteine\n  Of Ethna, fell the same tyde\n  And sodeinly, er sche was war,\n  He tok hire up into his char.\n  And as thei riden in the field,\n  Hire grete beaute he behield,\n  Which was so plesant in his \u00ffe,\n  That forto holde in compainie\n  He weddeth hire and hield hire so[1605]\n  To ben his wif for everemo.\n  And as thou hast tofore herd telle\n  So is sche cleped the goddesse\n  Be cause of him, ne mor ne lesse.\n    Lo, thus, mi Sone, as I thee tolde,\n  The Greks whilom be daies olde\n  Here goddes hadde in sondri wise,\n  And thurgh the lore of here aprise\n  The Romeins hielden ek the same.\n  And in the worschipe of here name[1606]\n  To every godd in special\n  And ech of hem his yeeres dai\n  Attitled hadde; and of arai\n  The temples weren thanne ordeigned,\n  And ek the poeple was constreigned\n  To come and don here sacrifice;\n  The Prestes ek in here office\n  Solempne maden thilke festes.\n  And thus the Greks lich to the bestes[1607]\n  The men in stede of god honoure,\n  Whiche mihten noght hemself socoure,                              1320\n  Whil that thei were alyve hiere.\n  And over this, as thou schalt hiere,\n                    [Sidenote: Nota, quod dii Montium Satiri vocantur.]\n    The Greks fulfild of fantasie\n  Sein ek that of the helles hihe\n  The goddes ben in special,\n  Bot of here name in general\n  Thei hoten alle Satiri.\n  Ther ben of Nimphes proprely\n  In the believe of hem also:\n  Attitled ben to the monteines;[1608]\n  And for the wodes in demeynes\n  To kepe, tho ben Driades;[1609]\n  Of freisshe welles Naiades;\n  And of the Nimphes of the See\n  I finde a tale in proprete,\n  Hou Dorus whilom king of Grece,\n  Which hadde of infortune a piece,--\n  His wif forth with hire dowhtres alle,[1611]\n  With many a gentil womman there\n  Dreint in the salte See thei were:\n  Wherof the Greks that time seiden,\n  And such a name upon hem leiden,\n  Nere\u00efdes that thei ben hote,\n  The Nimphes whiche that thei note\n  To regne upon the stremes salte.\n  Lo now, if this believe halte!\n  Bot of the Nimphes as thei telle,[1612]\n  Thei ben al redi obeissant\n  As damoiselles entendant\n  To the goddesses, whos servise[1613]\n  Thei mote obeie in alle wise;\n  Wherof the Greks to hem beseke\n  With tho that ben goddesses eke,\n  And have in hem a gret credence.\n    And yit withoute experience\n  Salve only of illusion,\n  For men also that were dede\n  Thei hadden goddes, as I rede,\n  And tho be name Manes hihten,\n  To whom ful gret honour thei dihten,\n  So as the Grekes lawe seith,\n  Which was ayein the rihte feith.\n    Thus have I told a gret partie;\n  Bot al the hole progenie\n  Of goddes in that ilke time\n  Bot yit of that which thou hast herd,\n  Of misbelieve hou it hath ferd,\n  Ther is a gret diversite.\n    Mi fader, riht so thenketh me.\n  Bot yit o thing I you beseche,\n  Which stant in alle mennes speche,\n  The godd and the goddesse of love,\n  Of whom ye nothing hier above\n  Have told, ne spoken of her fare,\n  Hou thei ferst comen to that name.[1615]\n    Mi Sone, I have it left for schame,\n  Be cause I am here oghne Prest;[1616]\n        [Sidenote: Qualiter Cupido et Venus deus et dea amoris\n        nuncupantur.[1617]]\n  Bot for thei stonden nyh thi brest[1618]\n  Upon the schrifte of thi matiere,\n  Thou schalt of hem the sothe hiere:\n  And understand nou wel the cas.\n  Venus Saturnes dowhter was,\n  Which alle danger putte aweie\n  So that of hire in sondri place\n  Diverse men felle into grace,\n  And such a lusti lif sche ladde,\n  That sche diverse children hadde,\n  Nou on be this, nou on be that.\n  Of hire it was that Mars beyat\n  A child, which cleped was Armene;\n  Of hire also cam Andragene,\n  To whom Mercurie fader was:\n  Of hire also, and Ericon\n  Biten begat, and therupon,\n  Whan that sche sih ther was non other,\n  Be Jupiter hire oghne brother\n  Sche lay, and he begat Cupide.[1619]\n  And thilke Sone upon a tyde,\n  Whan he was come unto his Age,\n  He hadde a wonder fair visage,\n  And fond his Moder amourous,\n  So whan thei weren bothe al one,\n  As he which yhen hadde none\n  To se reson, his Moder kiste;\n  And sche also, that nothing wiste\n  Bot that which unto lust belongeth,\n  To ben hire love him underfongeth.\n  Thus was he blind, and sche unwys:\n  Bot natheles this cause it is,\n  Why Cupide is the god of love,\n  And sche, which thoghte hire lustes fonde,\n  Diverse loves tok in honde,\n  Wel mo thanne I the tolde hiere:[1620]\n  And for sche wolde hirselve skiere,\n  Sche made comun that desport,\n  And sette a lawe of such a port,\n  That every womman mihte take\n  What man hire liste, and noght forsake\n  To ben als comun as sche wolde.[1621]\n  Sche was the ferste also which tolde                              1430\n  That wommen scholde here bodi selle;\n  Semiramis, so as men telle,\n  Of Venus kepte thilke aprise,\n  And so dede in the same wise\n  Of Rome faire Neabole,\n  Which liste hire bodi to rigole;\n  Sche was to every man felawe,\n  And hild the lust of thilke lawe,[1622]\n  Which Venus of hirself began;\n  Why men hire clepen the goddesse\n  Of love and ek of gentilesse,\n  Of worldes lust and of plesance.\n    Se nou the foule mescreance\n  Of Greks in thilke time tho,\n  Whan Venus tok hire name so.\n  Ther was no cause under the Mone[1623]\n  Of which thei hadden tho to done,\n  Of wel or wo wher so it was,\n  A god to helpe or a goddesse.\n  Wherof, to take mi witnesse,\n        [Sidenote: Nota de Epistola Dindimi Regis Bragmannorum\n        Alexandro magno directa, vbi dicit quod Greci tunc ad\n        corporis conseruacionem pro singulis membris singulos deos\n        specialiter appropriari credunt.]\n    The king of Bragmans Dindimus[1624]\n  Wrot unto Alisandre thus:\n  In blaminge of the Grekes feith\n  And of the misbelieve, he seith\n  How thei for every membre hadden\n  A sondri god, to whom thei spradden\n  Here armes, and of help besoghten.\n  For sche was wys, and of a man\n  The wit and reson which he can\n  Is in the celles of the brayn,\n  Wherof thei made hire soverain.\n    Mercurie, which was in his dawes\n  A gret spekere of false lawes,\n  On him the kepinge of the tunge\n  Thei leide, whan thei spieke or sunge.\n    For Bachus was a glotoun eke,\n  That he it wolde waisshen ofte\n  With swote drinkes and with softe.\n    The god of schuldres and of armes\n  Was Hercules; for he in armes\n  The myhtieste was to fihte,\n  To him tho Limes they behihte.[1625]\n    The god whom that thei clepen Mart[1626]\n  The brest to kepe hath for his part,\n  Forth with the herte, in his ymage\n    And of the galle the goddesse,\n  For sche was full of hastifesse[1627]\n  Of wraththe and liht to grieve also,\n  Thei made and seide it was Juno.\n    Cupide, which the brond afyre[1628]\n  Bar in his hond, he was the Sire[1629]\n  Of the Stomak, which builleth evere,\n  Wherof the lustes ben the levere.\n    To the goddesse Cereres,[1630]\n  Upon the feith that tho was take,\n  The wombes cure was betake;\n    And Venus thurgh the Lecherie,\n  For which that thei hire deifie,\n  Sche kept al doun the remenant[1631]\n  To thilke office appourtenant.\n    Thus was dispers in sondri wise\n  The misbelieve, as I devise,\n        [Sidenote: Nota de prima ydolorum cultura, que ex tribus\n        precipue Statuis exorta est; quarum prima fuit illa, quam\n        in filii sui memoriam quidam princeps nomine Cirophanes a\n        sculptore Promotheo fabricari constituit.]\n  With many an ymage of entaile,\n  For thei withoute lyves chiere\n  Unmyhti ben to se or hiere\n  Or speke or do or elles fiele;\n  And yit the foles to hem knele,\n  Which is here oghne handes werk.\n  Ha lord, hou this believe is derk,\n  And fer fro resonable wit!\n  And natheles thei don it yit:\n  That was to day a ragged tre,\n  Stant in the temple wel besein.\n  How myhte a mannes resoun sein\n  That such a Stock mai helpe or grieve?\n  Bot thei that ben of such believe\n  And unto suche goddes calle,\n  It schal to hem riht so befalle,\n  And failen ate moste nede.[1632]\n  Bot if thee list to taken hiede\n  And of the ferste ymage wite,\n  And ek Nigargorus also;\n  And thei afferme and write so,\n  That Promothe\u00fcs was tofore\n  And fond the ferste craft therfore,\n  And Cirophanes, as thei telle,\n  Thurgh conseil which was take in helle,[1634]\n  In remembrance of his lignage[1635]\n  Let setten up the ferste ymage.\n    Of Cirophanes seith the bok,\n  Of that he sih his Sone ded,\n  Of confort knew non other red,\n  Bot let do make in remembrance\n  A faire ymage of his semblance\n  And sette it in the market place,[1636]\n  Which openly tofore his face\n  Stod every dai to don him ese.\n  And thei that thanne wolden plese\n  The fader, scholden it obeie,\n        [Sidenote: Secunda Statua fuit illa, quam ad sui patris\n        Beli culturam Rex Ninus fieri et adorari decreuit. Et sic\n        de nomine Beli postea Bel et Belzebub ydolum accreuit.]\n    And of Ninus king of Assire\n  I rede hou that in his empire\n  He was next after the secounde\n  Of hem that ferst ymages founde.\n  For he riht in semblable cas\n  Of Belus, which his fader was\n  Fro Nembroth in the rihte line,\n  Let make of gold and Stones fine\n  A precious ymage riche\n  And therupon a lawe he sette,\n  That every man of pure dette\n  With sacrifice and with truage\n  Honoure scholde thilke ymage:\n  So that withinne time it fell,\n  Of Belus cam the name of Bel,\n  Of Bel cam Belzebub, and so\n  The misbelieve wente tho.\n        [Sidenote: Tercia Statua fuit illa, que ad honorem Apis\n        Regis Grecorum sculpta fuit, cui postea nomen Serapis\n        imponentes, ipsum quasi deum Pagani coluerunt.]\n    The thridde ymage next to this\n  Was ded, thei maden a figure\n  In resemblance of his stature.\n  Of this king Apis seith the bok\n  That Serapis his name tok,\n  In whom thurgh long continuance\n  Of misbelieve a gret creance\n  Thei hadden, and the reverence\n  Of Sacrifice and of encence\n  To him thei made: and as thei telle,\n  Whan Alisandre fro Candace\n  Cam ridende, in a wilde place\n  Undur an hull a Cave he fond;[1637]\n  And Candalus, which in that lond\n  Was bore, and was Candaces Sone,\n  Him tolde hou that of commun wone\n  The goddes were in thilke cave.\n  And he, that wolde assaie and have[1638]\n  A knowlechinge if it be soth,\n  And fond therinne that he soghte:\n  For thurgh the fendes sleihte him thoghte,\n  Amonges othre goddes mo\n  That Serapis spak to him tho,\n  Whom he sih there in gret arrai.\n  And thus the fend fro dai to dai\n  The worschipe of ydolatrie\n  Drowh forth upon the fantasie\n  Of hem that weren thanne blinde\n  And couthen noght the trouthe finde.                              1590\n    Thus hast thou herd in what degre\n  Of Grece, Egipte and of Caldee\n  The misbelieves whilom stode;[1639]\n  And hou so that thei be noght goode\n  Ne trewe, yit thei sprungen oute,\n  Wherof the wyde world aboute\n  His part of misbelieve tok.\n  Til so befell, as seith the bok,\n  That god a poeple for himselve\n  Wherof the sothe redely,\n  As it is write in Genesi,\n  I thenke telle in such a wise\n  That it schal be to thin apprise.\n        [Sidenote: De Hebreorum seu Iudeorum Secta, quorum\n        Sinagoga, ecclesia Cristi superueniente, defecit.]\n   After the flod, fro which No\u00eb\n  Was sauf, the world in his degre\n  Was mad, as who seith, newe ayein,\n  Of flour, of fruit, of gras, of grein,\n  Of beste, of bridd and of mankinde,\n  For noght withstondende al the fare,\n  Of that this world was mad so bare\n  And afterward it was restored,\n  Among the men was nothing mored\n  Towardes god of good lyvynge,\n  Bot al was torned to likinge\n  After the fleissh, so that foryete\n  Was he which yaf hem lif and mete,\n  Of hevene and Erthe creatour.\n  And thus cam forth the grete errour,                              1620\n  That thei the hihe god ne knewe,\n  Bot maden othre goddes newe,\n  As thou hast herd me seid tofore:\n  Ther was noman that time bore,[1640]\n  That he ne hadde after his chois\n  A god, to whom he yaf his vois.\n  Wherof the misbelieve cam\n  Into the time of Habraham:[1641]\n  Bot he fond out the rihte weie,\n  The hihe god, which weldeth al,\n  And evere hath don and evere schal,\n  In hevene, in Erthe and ek in helle;[1642]\n  Ther is no tunge his miht mai telle.\n  This Patriarch to his lignage\n  Forbad, that thei to non ymage\n  Encline scholde in none wise,\n  Bot here offrende and sacrifise\n  With al the hole hertes love\n  Thei scholden yive and to no mo:\n  And thus in thilke time tho\n  Began the Secte upon this Erthe,[1643]\n  Which of believes was the ferthe.\n  Of rihtwisnesse it was conceived,\n  So moste it nedes be received[1644]\n  Of him that alle riht is inne,[1645]\n  The hihe god, which wolde winne\n  A poeple unto his oghne feith.\n  And made him forto multeplie\n  Into so gret a progenie,\n  That thei Egipte al overspradde.[1646]\n  Bot Pharao with wrong hem ladde\n  In servitute ayein the pes,\n  Til god let sende Mo\u00efses\n  To make the deliverance;\n  And for his poeple gret vengance\n  He tok, which is to hiere a wonder.\n  The king was slain, the lond put under,                           1660\n  God bad the rede See divide,\n  Which stod upriht on either side[1647]\n  And yaf unto his poeple a weie,\n  That thei on fote it passe dreie[1648]\n  And gon so forth into desert:\n  Wher forto kepe hem in covert,\n  The daies, whan the Sonne brente,[1649]\n  A large cloude hem overwente,\n  And forto wissen hem be nyhte,\n  And whan that thei for hunger pleigne,\n  The myhti god began to reyne\n  Manna fro hevene doun to grounde,\n  Wherof that ech of hem hath founde\n  His fode, such riht as him liste;\n  And for thei scholde upon him triste,\n  Riht as who sette a tonne abroche,\n  He percede the harde roche,[1650]\n  And sprong out water al at wille,\n  That man and beste hath drunke his fille:                         1680\n  And afterward he yaf the lawe\n  To Mo\u00efses, that hem withdrawe\n  Thei scholden noght fro that he bad.\n  And in this wise thei be lad,\n  Til thei toke in possession[1651]\n  The londes of promission,\n  Wher that Caleph and Josu\u00eb\n  The Marches upon such degre\n  Departen, after the lignage\n  His porpartie hath underfonge.\n  And thus stod this believe longe,\n  Which of prophetes was governed;\n  And thei hadde ek the poeple lerned\n  Of gret honour that scholde hem falle;\n  Bot ate moste nede of alle\n  Thei faileden, whan Crist was bore.\n  Bot hou that thei here feith have bore,[1652]\n  It nedeth noght to tellen al,\n  Whan Lucifer was best in hevene\n  And oghte moste have stonde in evene,\n  Towardes god he tok debat;\n  And for that he was obstinat,\n  And wolde noght to trouthe encline,\n  He fell for evere into ruine:\n  And Adam ek in Paradis,\n  Whan he stod most in al his pris\n  After thastat of Innocence,\n  And fell out of his place aweie:\n  And riht be such a maner weie\n  The Jwes in here beste plit,[1653]\n  Whan that thei scholden most parfit\n  Have stonde upon the prophecie,[1654]\n  Tho fellen thei to most folie,\n  And him which was fro hevene come,\n  And of a Maide his fleissh hath nome,\n  And was among hem bore and fedd,\n  Of goddes Sone, with o vois\n  Thei hinge and slowhe upon the crois.\n  Wherof the parfit of here lawe\n  Fro thanne forth hem was withdrawe,\n  So that thei stonde of no merit,\n  Bot in truage as folk soubgit\n  Withoute proprete of place\n  Thei liven out of goddes grace,\n  Dispers in alle londes oute.\n  That whilom in the Jewes stod,\n  Which is noght parfihtliche good.\n  To speke as it is nou befalle,\n  Ther is a feith aboven alle,\n  In which the trouthe is comprehended,\n  Wherof that we ben alle amended.\n        [Sidenote: De fide Cristiana, in qua perfecte legis\n        complementum, summi misterii sacramentum, nostreque\n        saluacionis fundamentum infallibiliter[1655] consistere\n        credimus.]\n    The hihe almyhti majeste,\n  Of rihtwisnesse and of pite,\n  The Sinne which that Adam wroghte,\n  And sende his Sone fro the hevene\n  To sette mannes Soule in evene,[1656]\n  Which thanne was so sore falle[1657]\n  Upon the point which was befalle,\n  That he ne mihte himself arise.[1658]\n    Gregoire seith in his aprise,[1659]\n  It helpeth noght a man be bore,\n  If goddes Sone were unbore;\n  For thanne thurgh the ferste Sinne,\n  Which Adam whilom broghte ous inne,                               1750\n  Ther scholden alle men be lost;\n  Bot Crist restoreth thilke lost,\n  And boghte it with his fleissh and blod.\n  And if we thenken hou it stod\n  Of thilke rancoun which he payde,\n        [Sidenote: Gregorius. O necessarium Ade peccatum![1660] O\n        felix culpa, que talem ac tantum meruit habere redemptorem!]\n  As seint Gregoire it wrot and sayde,\n  Al was behovely to the man:\n  For that wherof his wo began\n  Was after cause of al his welthe,\n  Whan he which is the welle of helthe,                             1760\n  The hihe creatour of lif,\n  Upon the nede of such a strif\n  So wolde for his creature[1661]\n  Take on himself the forsfaiture\n  And soffre for the mannes sake.\n  Thus mai no reson wel forsake\n  That thilke Senne original\n  Ne was the cause in special\n  Of mannes worschipe ate laste,\n  For be that cause the godhede\n  Assembled was to the manhede[1662]\n  In the virgine, where he nom\n  Oure fleissh and verai man becom\n  Of bodely fraternite;\n  Wherof the man in his degre\n  Stant more worth, as I have told,\n  Than he stod erst be manyfold,\n  Thurgh baptesme of the newe lawe,\n    And thus the hihe goddes myht,[1663]\n  Which was in the virgine alyht,\n  The mannes Soule hath reconsiled,\n  Which hadde longe ben exiled.\n  So stant the feith upon believe,\n  Withoute which mai non achieve\n  To gete him Paradis ayein:\n  Bot this believe is so certein,\n  So full of grace and of vertu,\n  In clene lif forthwith good dede,[1664]\n  He mai noght faile of hevene mede,\n  Which taken hath the rihte feith;\n  For elles, as the gospel seith,\n  Salvacion ther mai be non.\n  And forto preche therupon\n  Crist bad to hise Apostles alle,\n  The whos pouer as nou is falle\n  On ous that ben of holi cherche,\n             [Sidenote: Iacobus. Fides sine operibus mortua est.[1665]]\n  For feith only sufficeth noght,[1667]\n  Bot if good dede also be wroght.\n    Now were it good that thou forthi,\n  Which thurgh baptesme proprely\n  Art unto Cristes feith professed,\n  Be war that thou be noght oppressed\n        [Sidenote: Nota hic contra istos qui iam lollardi\n  With Anticristes lollardie.\n  For as the Jwes prophecie[1669]\n  Was set of god for avantage,\n  Of lollardie goth aboute\n  To sette Cristes feith in doute.\n  The seintz that weren ous tofore,\n  Be whom the feith was ferst upbore,\n  That holi cherche stod relieved,\n  Thei oghten betre be believed\n  Than these, whiche that men knowe\n  Noght holy, thogh thei feigne and blowe\n  Here lollardie in mennes Ere.\n  Such newe lore, I rede, eschuie,\n  And hold forth riht the weie and suie,\n  As thine Ancestres dede er this:\n  So schalt thou noght believe amis.\n                           [Sidenote: Incepit Jhesus facere et docere.]\n    Crist wroghte ferst and after tawhte,\n  So that the dede his word arawhte;[1670]\n  He yaf ensample in his persone,\n  And we the wordes have al one,\n  Lich to the Tree with leves grene,\n        [Sidenote: Nota quod, cum Anthenor Palladium Troie a\n        templo Minerue abstulit, Thoas ibidem summus sacerdos auro\n        corruptus oculos auertit, et sic malum quasi non videns\n        scienter fieri permisit.]\n    The Priest Thoas, which of Minerve\n  The temple hadde forto serve,\n  And the Palladion of Troie\n  Kepte under keie, for monoie,\n  Of Anthenor which he hath nome,[1671]\n  Hath soffred Anthenor to come\n  And the Palladion to stele,\n  Wherof the worschipe and the wele\n  Of the Troiens was overthrowe.\n  Whan Anthenor this Juel tok,\n  Wynkende caste awei his lok\n  For a deceipte and for a wyle:\n  As he that scholde himself beguile,\n  He hidde his yhen fro the sihte,\n  And wende wel that he so mihte\n  Excuse his false conscience.\n  I wot noght if thilke evidence\n  Nou at this time in here estatz[1672]\n  Knowende hou that the feith discresceth\n  And alle moral vertu cesseth,\n  Wherof that thei the keies bere,\n  Bot yit hem liketh noght to stere\n  Here gostliche yhe forto se[1673]\n  The world in his adversite;\n  Thei wol no labour undertake\n  To kepe that hem is betake.\n  Crist deide himselve for the feith,\n  \u2018The lif is suete,\u2019 and that he kepeth,\n  So that the feith unholpe slepeth,\n  And thei unto here ese entenden\n  And in here lust her lif despenden,\n  And every man do what him list.\n  Thus stant this world fulfild of Mist,\n  That noman seth the rihte weie:\n  The wardes of the cherche keie\n  Thurgh mishandlinge ben myswreynt,\n  The worldes wawe hath welnyh dreynt                               1870\n  The Schip which Peter hath to stiere,\n  The forme is kept, bot the matiere\n  Transformed is in other wise.\n  Bot if thei weren gostli wise,\n  And that the Prelatz weren goode,\n  As thei be olde daies stode,\n  It were thanne litel nede\n  Among the men to taken hiede\n  Of that thei hieren Pseudo telle,[1674]\n  To sowe cokkel with the corn,\n  So that the tilthe is nyh forlorn,\n  Which Crist sew ferst his oghne hond.[1675]\n  Nou stant the cockel in the lond,\n  Wher stod whilom the goode grein,\n  For the Prelatz nou, as men sein,\n  Forslowthen that thei scholden tile.\n  And that I trowe be the skile,\n  Whan ther is lacke in hem above,\n  Of trouthe, in cause of ignorance;\n  For wher ther is no pourveance\n  Of liht, men erren in the derke.[1676]\n  Bot if the Prelatz wolden werke\n  Upon the feith which thei ous teche,\n  Men scholden noght here weie seche\n  Withoute liht, as now is used:\n  Men se the charge aldai refused,\n  Which holi cherche hath undertake.\n        [Sidenote: Gregorius. Quando Petrus cum Judea, Andreas cum\n        Achaia, Thomas cum Yndea, et Paulus cum gente venient, quid\n        dicemus nos moderni, quorum fossum talentum pro nichilo\n        computabitur?]\n  Gregoire upon his Omelie\n  Ayein the Slouthe of Prelacie\n  Compleigneth him, and thus he seith:\n  \u2018Whan Peter, fader of the feith,\n  At domesdai schal with him bringe\n  Judeam, which thurgh his prechinge[1677]\n  He wan, and Andrew with Achaie\n  Schal come his dette forto paie,\n  And Thomas ek with his beyete\n  Of sondri londes schal presente,[1678]\n  And we fulfild of lond and rente,\n  Which of this world we holden hiere,\n  With voide handes schul appiere,\n  Touchende oure cure spirital,\n  Which is our charge in special,\n  I not what thing it mai amonte\n  Upon thilke ende of oure accompte,\n  Wher Crist himself is Auditour,\n  Which takth non hiede of vein honour.\u2019                            1920\n  Thoffice of the Chancellerie\n  Or of the kinges Tresorie\n  Ne for the writ ne for the taille[1679]\n  To warant mai noght thanne availe;\n  The world, which nou so wel we trowe,[1680]\n  Schal make ous thanne bot a mowe:\n  So passe we withoute mede,\n  That we non otherwise spede,\n  Bot as we rede that he spedde,\n  And therupon gat non encress.\n  Bot at this time natheles,\n  What other man his thonk deserve,\n  The world so lusti is to serve,\n  That we with him ben all acorded,\n  And that is wist and wel recorded\n  Thurghout this Erthe in alle londes\n  Let knyhtes winne with here hondes,\n  For oure tunge schal be stille\n  And stonde upon the fleisshes wille.                              1940\n  It were a travail forto preche\n  The feith of Crist, as forto teche\n  The folk Paiene, it wol noght be;\n  Bot every Prelat holde his See\n  With al such ese as he mai gete\n  Of lusti drinke and lusti mete,[1681]\n  Wherof the bodi fat and full\n  Is unto gostli labour dull\n  And slowh to handle thilke plowh.\n  Toward the worldes Avarice;\n  And that is as a sacrifice,[1682]\n  Which, after that thapostel seith,[1683]\n  Is openly ayein the feith\n  Unto thidoles yove and granted:\n  Bot natheles it is nou haunted,\n  And vertu changed into vice,\n  So that largesce is Avarice,\n  In whos chapitre now we trete.\n  So fer, that evere whil I live\n  I schal the betre hede yive\n  Unto miself be many weie:\n  Bot over this nou wolde I preie\n  To wite what the branches are[1684]\n  Of Avarice, and hou thei fare\n  Als wel in love as otherwise.\n    Mi Sone, and I thee schal devise\n  In such a manere as thei stonde,[1685]\n  So that thou schalt hem understonde.[1686]                        1970\n(LIBRI QUINTI \u00a7\u00a7 iii--xiii _in sequenti volumine continentur_)\n    LINENOTES:\n    [1446] _Latin Verses_ i. 5 dicet AM ... B\u2082\n    [1448] 30 Wher in it moste nedes dwelle H\u2081 ... B\u2082\n    [1451] 47 that he] \u00feat \u00feat A\n  47 f.     ffor he \u00feer of his part ne ta\u00fe\n            Bot kepe\u00fe to ano\u00feer \u00feat he ha\u00fe\n    So H\u2081 ... B\u2082 _with some variations_ (\u00feat _for_ Bot C it hath\n    _for_ he ha\u00fe H\u2081)\n    [1453] 73 departe AMH\u2081 _om._ Ad\n    [1454] 82 To holde hir whil my lif may laste H\u2081 ... B\u2082 _line\n    [1464] 160 _margin_ tunc] tantum BT _om._ G, \u0394\n    [1470] 185 \u00fee poyntes whiche H\u2081, BT, W\n    [1471] 188 Tho XGERCB\u2082, B They H\u2081\n    [1472] 196 the world] worldes A ... B\u2082, \u039b\n    [1477] 217 the] \u00feo GEC \u00feese (\u00feeis) AdBT\u0394\n    [1481] 253 dropesie (dropseie) AM\n    [1484] 274 He touched (touche\u00fe) al \u00feat by him lay H\u2081 ... B\u2082, \u039b\n    (touche\u00fe H\u2081GC touchit B\u2082 touche X)\n    [1489] 301 waisshen F waisschen B wasshen (waschen) AJ, S\n    [1490] 306 wyssh (wissh) SB wisshe AJ, F\n    [1495] 364 Benethe] Grieue\u00fe C &c.\n    [1496] 368 And for no drede now wol I wonde H\u2081 ... B\u2082, \u039b\n    [1497] 371 ffor what man stonde B ffor what man \u00feat stonde T\n    [1500] 394 forbiede\u00fe J, S, F forbede\u00fe A, B The more he ha\u00fe \u00fee\n    more he greede\u00fe H\u2081 ... B\u2082, \u039b (drede\u00fe _for_ greede\u00fe R)\n    [1502] 424 everemore] ouercome AM ... B\u2082, \u039b\n    [1503] 448 vnderstod (vnderstood) AJ, B vnderstode S, F er\n    this] \u00feis AM ... L I wis B\u2082\n    [1505] 458 _margin_ de _om._ AMXRCLB\u2082, \u0394\n    [1510] 487 neveremore] neuer B neu_er_more more T\n    [1519] 606 euere more AJ, F eueremore SB\n    [1523] 659 And sche \u00fean \u00feoughte how sche mighte B Grete it was\n    _and_ sore he sight \u039b _line om._ T\n    [1527] 691 that] how \u00feat H\u2081XRCLB\u2082 how GE\n    [1529] 702 he leide] is leid(e) H\u2081 ... B\u2082 was leyed W\n    [1530] _Latin Verses_ ii. 1 Mentibus H\u2081 ... B\u2082, BT\u039b, W\n    [1531] 4 Equiperans A Equipans J, B, F\n    [1533] 773 ff. _margin_ Et nota--decreuit _om._ BT\n    [1535] 786 And wol (woln) non o\u00feer maner leue H\u2081 ... B\u2082 (whi\n    _for_ wol R)\n    [1536] 787 _margin_ De Secta Egipciorum _om._ B\n    [1539] 795 forth] fei\u00fe L se\u00fe C seintis B\u2082\n    [1540] 811 \u00feegipcienes (\u00fee Egipcienes) YGEC, B\u0394 \u00fee Egipcianis X\n    thegipciens (\u00fee Egipciens) AJMH\u2081RB\u2082, SAdT, FWH\u2083 egipcens L\n    [1541] 821 _as in_ 811 _but_ Egipcienes Y \u00feegipciens L\n    [1543] 835 _margin_ De Secta Grecorum] De secta egipciorum B\n    [1545] 850 he to plihte (toplighte &c.) J, SAdBT\u0394, FWH\u2083 al to\n    plyhte (alto plight &c.) AM ... B\u2082\n    [1549] 901 Whiche A, S Which J, B, F\n    [1550] 915 _margin_ Sciencie A\n    [1553] 936 be the] be\u00fe \u00fee AMXE ... B\u2082 ther beth H\u2081 ben (_om._\n    [1554] 937 f. _margin_ Mercurius--furtorum _om._ X ... CB\u2082, H\u2083\n    Mercurius deus lat_ro_nu_m_ L Mercurie deus H\u2081\n    [1558] 967 _margin_ Eolus deus ventorum _om._ B\n    [1560] 981 _margin_ Neptunus deus maris _om._ X ... B\u2082 Iubiter\n    deus deliciarum H\u2081\n    [1564] 992 wold(e) hem H\u2081 ... B\u2082, \u0394 he wolde hem M\n    [1566] 1009 Nonarigne (Nouarigne, Nonareigne &c.) H\u2081 ... B\u2082, B\n    Nonartigne (Nonartyne) M, WH\u2083\n    [1567] 1013 benethe in] bene\u00fee (by ne\u00fee, benethen &c.) H\u2081 ...\n    B\u2082, BT bene\u00fein A\n    [1568] 1050 sende] sayde B _line om._ T\n    [1569] 1058 a glotoun] \u00fee glotoun B\n    [1570] 1059 _margin_ Esculapius deus medicine _om._ B\n    [1574] 1103 _margin_ Pluto &c. _om._ AH\u2081XE ... B\u2082 (_ins. later_\n    [1577] 1109 fflagetoun AMH\u2081, W fflogetoun GECLB\u2082, B\n    [1578] 1112 of the helle] of helle AM ... B\u2082, AdB\u0394\u039b, W\n    [1579] 1119 Iupiteres (Iubiteres &c.) MYXGERC, SB Iupiters\n    (Iubiters) AJLB\u2082, FH\u2083 Iupiter (Iubiter) H\u2081, AdT\u0394, W\n    [1580] 1134 _margin_ dearum JY, S ... \u0394, FH\u2083 deorum AM ... B\u2082, W\n    [1583] 1155 f. _margin_ Iuno &c. _om._ AM ... B\u2082 et diuiciarum\n    [1585] 1165 Iupiter he SAd\u0394\n    [1589] 1201 after \u00feat for sche was w. AM ... B\u2082\n    [1592] 1221 _margin_ Ceres dea frugum _om._ JH\u2081 ... B\u2082 Saturnus\n    dea frugum B\n    [1596] 1245 _margin_ et Siluarum _om._ AM\n    [1597] 1252 And] Bot (But) SAdBT\u0394\u039b\n    [1599] 1256 was cleped BT\u039b\n    [1601] 1279 Whil sche was] Which was H\u2081 ... B\u2082\n    [1603] 1287 To gedre ARCLB\u2082 To gedres M\n    [1608] 1331 Attitred AMXRB\u2082\n    [1610] 1336 _margin_ Nereides Marium _om._ B\n    [1613] 1353 goddes B\u039b, W goddesse AM ... B\u2082\n    [1615] 1381 comen ferst AM came first W\n    [1616] 1383 here] hire (hir) JL, Ad, W \u021dour(e) X ... CB\u2082\n    [1621] 1429 a comun AM all comyn X\n    [1622] 1438 hild J, F hield SB huld A\n    [1626] 1477 whom that] \u00fee whom B whom H\u2081B\u2082, T\u0394, W\n    [1627] 1482 hastifesse J, S, F hastifnesse A hastiuesse B\n    [1629] 1486 Bar] Bere\u00fe (Ber\u00fe) XG But AME ... B\u2082\n    [1632] 1517 ate] at here (atte her) AM ... B\u2082 at hor W\n    [1633] 1520 Petornius A, S, F Petronius J, B\n    [1641] 1628 habraham F _rest_ Abraham (J _defective here_) _so\n    [1643] 1643 the Secte] \u00feat secte S ... \u0394 this secte W to sette\n    AMH\u2081X this] \u00fee AM ... B\u2082\n    [1644] 1646 And alle mysbelieue weyued E ... B\u2082, \u039b (misbelieues\n    [1648] 1664 on fote (foote) passen ECLB\u2082, B on fete p. R on\n    fote myght p. W in fote it p. X\n    [1649] 1667 The daies] Be (By) daies S ... \u0394 A dayes W\n    [1651] 1685 toke (tooke) C, SB tok (took) A, F\n    [1652] 1698 lore MH\u2081XGLB\u2082, AdBT, W (hath lore H\u2081L, W)\n    [1654] 1715 stonde AC, B stond F\n    [1655] 1743 _margin_ ineffabiliter ... creditur B\n    [1656] 1742 Which mannes soule ha\u00fe set in euene S ... \u0394\n  And ha\u00fe his grace reconciled\n  ffro which \u00fee man was ferst exiled\n  And in himself so sore falle\n    _So_ S ... \u0394 (_inserting a couplet between 1742 and 1743_)\n    [1659] 1746 _margin_ Gregorius. Nichil nobis nasci profuit,\n    nisi redimi profuisset SB\u0394 (proficit _for_ profuit B)\n    [1660] 1756 ff. _margin_ O certe necessarium Ade peccatum\n    etc_etera_ B O felix--redemptorem _om._ SB\u0394(AdT) _The note\n    stands at l. 1746 in_ H\u2083\n       Thurgh vertu of his hihe myht\n       Which in Marie was alyht\n       To begge mannes soule a\u021dein\n       And \u00feis belieue is so certein\n       So full of grace and of vertu\n       That what man clepe\u00fe to Jhesu\n       In clene lif for\u00fewi\u00fe good dede\n       So \u00feat it stant vpon belieue\n       That euery man mai wel achieue\n       Which taken ha\u00fe &c. SAdBT\u0394\n    [1664] 1791 for\u00fewi\u00fe F for\u00fe wi\u00fe AJ, B\n    [1666] 1800 \u00fee goode dede JE ... B\u2082 (\u00feo C) the goodenesse (\u00fee\n    goodnesse) H\u2081X goode dedes G\n  ffor fei\u00fe . bot if \u00feer be good dede\n  Thapostel sei\u00fe is wor\u00fe no mede SAdBT\u0394\n    [1668] 1807 f. _margin_ Nota hic--dicuntur _om._ B\u0394(AdT), W\n    Nota contra istos qui lollardi dicuntur S Nota contra lollardos\n    [1669] 1808 Iwes F Iewes AJ, SB\n    [1670] 1826 his dede \u00fee BT his dede his \u039b, W\n    [1671] 1835 Anthenor AJ, SB Antenor F\n    [1672] 1849 estatz F estates J astatz (astates) A, SB\n    [1673] 1855 goodly (goodlich) BT\n    [1674] 1879 Pseudo telle] Pheudo telle E Pfeudo t. C hem telle\n  Which ha\u00fe conuert wi\u00fe his prechinge\n  And whan \u00feat Andrew E ... B\u2082, \u039b\n    (conuerted ... teching L conuer E)\n    to write ... to taile B\n    [1680] 1925 which now we see and trowe E ... B\u2082, \u039b\n    [1682] 1952 as a sacrifice] a good s. E ... B\u2082\nNOTES\nPROLOGUS\n_Latin Verses._ i. 1 f. The author acknowledges his incapacity for\nhigher themes, as at the beginning of the first book. The subject\nof the present work is a less exalted one than that of those which\npreceded it.\n3 f. _Qua tamen_ &c. The couplet may be translated, \u2018Yet in that tongue\nof Hengist in which the island of Brut sings, I will utter English\nmeasures by the aid of Carmentis.\u2019\n5 f. _Ossibus ergo carens_ &c. That is, \u2018Let the evil tongue be far\naway.\u2019 The reference is to Prov. xxv. 15, \u2018A soft tongue breaketh the\nbone,\u2019 taken here in a bad sense: cp. iii. 463 ff.\n7. \u2018Moved by the example of these wise men of old.\u2019 For this use of\n\u2018ensampled\u2019 cp. _Traiti\u00e9_, xv. l. 4,\n  \u2018Pour essampler les autres du present.\u2019\n13. _Who that al_ &c. \u2018If one writes of wisdom only\u2019: a common form of\nexpression in Gower\u2019s French and English both; see note on _Mirour_,\n1244. In English we have \u2018who that,\u2019 \u2018who so (that)\u2019 or \u2018what man\n(that),\u2019 sometimes with indic. and sometimes with subjunctive: cp.\n_writ_, present tense, syncopated form.\n16. _if that ye rede_, \u2018if ye so counsel me,\u2019 i.e. if you approve,\nequivalent to the \u2018si bon vous sembleroit\u2019 of the _Mirour_, l. 33.\n24. The marginal note is wanting in F and S, and may perhaps have\nbeen added after the year 1397, when Henry became Duke of Hereford,\ncp. \u2018tunc Derbie comiti,\u2019 or even later, for in the _Cron. Tripertita_\nGower calls him Earl of Derby at the time of his exile, using the\nsame expression as here, \u2018tunc Derbie comiti.\u2019 Caxton, followed by\nBerthelet, gives the following: \u2018Hic in primis declarat Ioannes Gower\nquam ob causam presentem libellum composuit et finaliter compleuit, An.\nregni regis Ric. secundi 16.\u2019\n31. That is, compared with what it was in former time: cp. l. 133.\n41. _write ... stode_: subjunctive. For the subjunctive in indirect\n43. _as who seith_, i.e. \u2018as one may say,\u2019 a qualification of what\nfollows, \u2018a gret partie\u2019: the phrase is a common one, e.g. i. 1381, \u2018as\nwho seith, everemo,\u2019 2794, ii. 696, \u2018as who seith, ded for feere,\u2019 &c.\n46. _schewen_, used absolutely, \u2018set forth their histories.\u2019\n52. _a burel clerk_, \u2018a man of simple learning,\u2019 esp. \u2018a layman\u2019; cp.\nChaucer, _Cant. Tales_, B 3145, D 1872: \u2018burel\u2019 was a coarse cloth.\n54. _tok_, \u2018took place,\u2019 \u2018existed\u2019: cp. Chaucer, _Troilus_, iv. 1562,\n  \u2018And if so be that pees herafter take.\u2019\nSo \u2018prendre\u2019 in French, e.g. _Mir._ 831,\n  \u2018Le mariage devoit prendre.\u2019\n72. _the god_, so 198, ii. 594; cp. \u2018the vertu,\u2019 116, \u2018the manhode,\u2019\n74. _ended_, \u2018continued to the end.\u2019\n77 ff. Apparently a reference to the treatise on the duties of a ruler\ncontained in the seventh book: \u2018I shall make a discourse also with\nregard to those who are in power, marking the distinction between the\nvirtues and the vices which belong to their office.\u2019\n81 ff. \u2018But as my wit is too small to correct the faults of every\none, I send this book unto my own lord Henry of Lancaster ... to be\namended at his command.\u2019 For \u2018upon amendement to stonde\u2019 cp. ii. 583.\nThe suggestion of amendment at the hands of the author\u2019s patron is\nof course a mere compliment, like that paid by Chaucer to Gower at\nthe conclusion of _Troilus_, but it gives a modest appearance to the\ngeneral censure.\nIt is not likely that the expression \u2018upon amendement\u2019 refers to the\nchange made in this part of the text, to which the author would hardly\nhave called attention thus. Also, unless we explain as above, the\nmeaning would seem to be \u2018as my wit is too small to admonish every one,\nI send my work as now revised to my own lord Henry of Lancaster,\u2019 a\nmuch too pointed application of the coming admonitions.\nIt is hardly needful to add that \u2018to tellen every man his tale\u2019 is not\na reference to the _Canterbury Tales_, as some have supposed.\n24*-92*. For this variation see the Introduction. The text of B, which\nis here followed, is as good as any other, but none of the copies which\ngive the passage are thoroughly good in spelling, and the text has in\nthis respect been slightly normalized. A and E are here defective, and\nJ, which is the best available MS., has eccentricities of spelling\n(\u2018Richardus,\u2019 \u2018wyche,\u2019 \u2018hyt,\u2019 \u2018hys,\u2019 \u2018aftur,\u2019 \u2018resonabul,\u2019 \u2018\u021def,\u2019 \u2018be\nheste,\u2019 \u2018be ginne,\u2019 &c.), which make it rather unsuitable as a basis\nfor the text. It will be found however that J and B mutually correct\neach other to a great extent, and we have also MGRCL as additional\nwitnesses of a respectable character. Thus in regard to some of the\nvariations in spelling from B we have as follows:--\n  25 belonge\u00fe MC\n  27* euere JML\n  31* Preiende G Preiend MCL\n  36* betyde (betide) GCL\n  40* be JML\n  43* f. nyh: syh (sih) JL\n  47* f. seid: leyd J\n  49* besinesse J\n  51* boke JM\n  52* myhte loke J\n  53* f. wrytinge: comandinge J\n  55* herte JMGCL\n  59* wi\u00feoute GC\n  62* non JGC\n  65* handle\u00fe JMGL\n  66* preye (preie) JMGCL  heuene JMG\n  69* befalle J\n  75* bit JMCL\n  80 longe JML\n  87* begynne\u00fe (beginne\u00fe) ML\n  89* f. bok: tok J\n  92* begynne MCL.\n34* ff. A very loosely constructed sentence. It means apparently, \u2018I\nconsider how it befell, as a thing destined then to come to pass,\nnamely that as on Thames I came rowing by boat &c., I chanced to meet\nmy liege lord.\u2019 The disorder in which the clauses are thrown together\nis a feature which we shall notice elsewhere in our author\u2019s style.\n\u2018The toun of newe Troye\u2019 is of course London, supposed to have been\nfounded by Brut of Troy, whence was derived \u2018Britain,\u2019 the \u2018insula\nBruti\u2019 of the opening lines.\n65*. There is here a corruption which affects all the existing copies.\nThe various readings are given in the critical notes, and evidently\n\u2018outkrong\u2019 is that which has most support. I conjecture that the\nauthor wrote \u2018onwrong,\u2019 i.e. \u2018awrong,\u2019 which being an unusual word\nsuffered corruption at the hand of the first transcriber, the \u2018w\u2019 being\nmistaken, as it easily might be, for \u2018tk\u2019: cp. Chaucer, _H. of Fame_,\nii. 403, where \u2018tokne\u2019 is apparently a corruption of \u2018towne.\u2019\n66*. _the hevene king_, \u2018the king of hevene.\u2019 Gower regularly writes\nthe final \u2018e\u2019 in \u2018hevene,\u2019 \u2018evene,\u2019 \u2018evere,\u2019 \u2018nevere,\u2019 &c. The\npreceding syllable is of course syncopated in pronunciation.\n69*. _what befalle_, \u2018whatsoever may befall\u2019: cp. iii. 325, \u2018what it\nwere.\u2019\n75*. _bit_, i.e. \u2018biddeth.\u2019\n85*. The true reading is probably \u2018listen pleie,\u2019 which is preferable\nboth as regards form and construction: cp. iv. 3147, \u2018whan the wommen\nlisten pleie.\u2019 The readings are as follows: \u2018listen pleye\u2019 J, \u2018lusten\npleie\u2019 M, \u2018luste pley\u2019 B\u2082; the rest mostly \u2018lust to pleye.\u2019 The verb\nseems usually to be followed by a preposition when used impersonally,\nas i. 147, 1403, and otherwise more generally not, as i. 2741, iv.\n3147, but there are exceptions both ways, e.g. iv. 907 and iii. 111,\n92*. _for to newe._ This is the reading of the better MSS., and\n\u2018schewe\u2019 is probably the correction of a copyist who did not understand\nit. The word \u2018newe\u2019 means here \u2018produce,\u2019 but in l. 59 \u2018neweth\u2019 is\nintransitive and means \u2018comes into being.\u2019\n_Latin Verses_, ii. 2. _vertit in orbe_, \u2018turns round,\u2019 as upon her\nwheel.\n11. \u2018And thus those regions which were once the strongest fall into\ndecay throughout the world, and have no centre of rest there.\u2019 (The\nfirst \u2018que\u2019 is the relative, for \u2018quae.\u2019) It is possible however that\n\u2018per orbem\u2019 may refer again to Fortune\u2019s wheel, cp. 138 ff., where\nthe sense of this couplet seems to be expressed, and in that case the\nmeaning is, \u2018fall into decay as they turn upon the wheel.\u2019\n116. _the vertu_: for this French use of the article, which is often\nfound in Gower, see note on l. 72.\n122 ff. \u2018And in witness of that I take the common voice of every land,\nwhich may not lie.\u2019 This appeal to the common voice, the \u2018commune\ndictum,\u2019 is characteristic of our author, who repeats the proverb \u2018Vox\npopuli vox dei\u2019 several times in various forms, e.g. _Mirour_, 12725.\nFor the use of \u2018that\u2019 in such expressions cp. l. 907, and iv. 2040.\n133. _to loke_ &c., \u2018when we look on all sides\u2019: cp. 31, i. 1060, 2278,\n139. _blinde fortune._ \u2018Fortune\u2019 must here be taken as a proper\nname, and hence the definite form of adjective: cp. i. 3396, \u2018wyse\nPeronelle,\u2019 ii. 588, 2721, \u2018of grete Rome,\u2019 ii. 2304, \u2018false Nessus,\u2019\niii. 2100, \u2018false Egiste,\u2019 &c.\n143. _upon a weer_, i.e. in doubt or distress: cp. iii. 1148, and\nChaucer, _House of Fame_, 979,\n  \u2018Tho gan I wexen in a wer.\u2019\n144 ff. \u2018And especially if the power of the rulers of the world be not\nkept upright by good counsel in such wise that\u2019 &c.\n152. _heved_, always a monosyllable in the metre: the word also appears\nas \u2018hefd\u2019 i. 199, and frequently as \u2018hed.\u2019\n154. _her trowthe allowe_, \u2018approve of their loyalty,\u2019 i.e. accept it.\n155. \u2018And welcome them with all his heart.\u2019 For the position of the\n_Mirour_, 415. Mr. Liddell points out to me that the same usage occurs\nfrequently in the ME. Palladius.\n156 (margin). The quotation is from Ecclus. xxxii. 24, \u2018Fili, sine\nconsilio nihil facias.\u2019 This book is often cited as Solomon in the\n_Mirour_.\n162. A truce with both France and Scotland was made for three years in\n1389, but peace was not finally concluded till 1396.\n166 f. Cp. _Praise of Peace_, 190.\n172. _at alle assaies_, \u2018in every way\u2019: cp. ii. 2447.\n_Latin Verses._ iii. 1. _Iohannes_: St. John the Evangelist, who is\nmentioned either as the teacher of brotherly love or because his Gospel\ncontains the exhortations to St. Peter, \u2018Feed my sheep,\u2019 \u2018Feed my\nlambs.\u2019\n2. _ista_, \u2018this.\u2019\n3. _bina virtute_, perhaps charity and chastity, cp. 464 ff.\n4. _inculta_, nominative in spite of metre, so _auaricia_ in l. 8.\n8. _tepente_, \u2018being lukewarm,\u2019 that is, held in a lukewarm manner.\n196 (margin). _Roberti Gibbonensis_, Robert of Geneva, elected pope in\nopposition to Urban VI, under the title of Clement VII.\n198. _the god_, see note on l. 72.\n204. _Simon_, i.e. Simon Magus, whence simony has its name: cp. 442\nff., _Mirour_, 18451 ff., and _Vox Clamantis_, iii. 249, 1217, &c.\n207 ff. The reference is to Lombard bankers employed as intermediaries\nin obtaining Church preferment. The \u2018letter\u2019 referred to is the papal\nprovision, or perhaps the letter of request addressed to the pope in\nfavour of a particular person: cp. _Vox Clam._ iii. 1375 f.,\n  \u2018Littera dum Regis papales supplicat aures,\n    Simon et est medius, vngat vt ipse manus.\u2019\n210. _provende_, equivalent to prebend, and in fact \u2018prebende\u2019 is a\nvar. reading here. Littr\u00e9 quotes from Wace,\n  \u2018Cil me dona et Diez li rende\n  \u00c0 Baiex une provende,\u2019\nand from Rutebeuf,\n  \u2018Qui argent porte a Rome, ass\u00e9s tot provende a.\u2019\n212. \u2018The authority of the Church\u2019 (symbolized by the key) \u2018did not\nthen lie at the mercy of armed bands or depend upon the issue of\nbattle.\u2019 For \u2018brigantaille,\u2019 meaning bands of irregular troops, cp.\n218. _defence_, \u2018prohibition\u2019: cp. iv. 1026, v. 1710, and Chaucer,\n_Troil._ iii. 138, \u2018if that I breke your defence.\u2019\n220. \u2018was then no charge of theirs,\u2019 i.e. did not come under their\nauthority: \u2018baillie\u2019 means the charge or government of a thing, as\n_Trait._ xi. 19, \u2018Le duc q\u2019ot lors Ravenne en sa baillie,\u2019 hence a\nthing placed in a person\u2019s charge.\n221. _The vein honour_: the definite form is rather less regularly used\nby Gower in adjectives taken from French than in others, e.g. iii. 889,\n\u2018For with here fals compassement\u2019; but on the other hand, i. 864, \u2018the\npleine cas,\u2019 ii. 412, \u2018And thurgh his false tunge endited,\u2019 and 824,\n\u2018This false knyht upon delay.\u2019\n246. _is went_: cp. iii. 878 and Chaucer, _Cant. Tales_, E 1013, F 567.\n247. _here lawe positif_: the \u2018lex positiva\u2019 is that which is\nnot morally binding in itself, but only so because imposed by\n(ecclesiastical) authority: cp. _Vox Clam._ iii. 227 ff. This is\nnaturally the sphere within which Church dispensations of all kinds\ntake effect.\n248. _Hath set._ Apparently \u2018set\u2019 is intransitive, \u2018Since their\npositive law hath set itself to make,\u2019 &c. There is no good authority\nfor reading \u2018hire.\u2019.\n252. There is hardly another instance of \u2018but\u2019 for \u2018bot\u2019 in F, and the\nform \u2018right\u2019 for \u2018riht\u2019 in the preceding line is very unusual.\n260. _the manhode_, i.e. human nature: see note on l. 72. For \u2018thenkth\u2019\nsee note on 461.\n263. _withholde_, \u2018retained as her servant.\u2019\n268. _in the point_ &c., i.e. so soon as it is collected. The allusion\nis to the circumstances of the campaign of the Bishop of Norwich\nin 1385; cp. _Vox Clam._ iii. 373 (margin), and see Froissart (ed.\nLettenhove), vol. x. p. 207.\n278. _That scholde be_ &c., i.e. the papacy, which by reason of the\nschism has become a cause of war and strife.\n289. _Gregoire._ The reference is to such passages as _Regula\nPastoralis_, i. cap. 8, 9. The quotation in the margin at l. 298 is\nloosely taken from the Homilies on the Gospel (Migne, _Patrol._ vol.\n76. p. 1128), \u2018Mercenarius quippe est qui locum quidem pastoris tenet,\nsed lucra animarum non quaerit: terrenis commodis inhiat, honore\npraelationis gaudet, temporalibus lucris pascitur, impensa sibi ab\nhominibus reverentia laetatur.\u2019 The idea expressed by \u2018non vt prosint\nsed vt presint\u2019 often occurs in Gregory\u2019s writings, e.g. _Reg. Past._\nii. cap. 6, \u2018nec praeesse se hominibus gaudent sed prodesse.\u2019\n299. _manie_: the final \u2018e\u2019 counts as a syllable and the preceding\nvowel is absorbed; see note on 323: but \u2018many\u2019 is also used as the\nplural.\n305. Cp. _Vox Clam._ iii. 1271, \u2018In cathedram Moysi nunc ascendunt\nPharisei,\u2019 and see _Rom. de la Rose_, 11809 ff. (ed. M\u00e9on), English\nversion, 6889 ff.\n311. _is noght foryete_, an impersonal use, \u2018there is no forgetting\u2019:\n323. Here \u2018studie\u2019 is reduced by elision to the value of a\nmonosyllable: see note on _Mirour_, 296. The rule applies to\nsubstantives like \u2018accidie,\u2019 \u2018Mercurie,\u2019 \u2018chirie,\u2019 adjectives like\n\u2018manie\u2019 (l. 299), and verbs like \u2018studie,\u2019 \u2018carie,\u2019 \u2018tarie.\u2019\n329. _If Ethna brenne_ &c. What is meant is the fire of Envy, which is\noften compared to that of Etna, ii. 20, 2337, &c.\n338 f. The verb is used impersonally, \u2018there is cause for us all to be\nsorry.\u2019\n348. \u2018it causeth this new sect to be brought in.\u2019 The subject must be\nsupplied from the previous clause.\n366 f. That is, the various claimants to the papacy are supported in\nvarious lands by national partiality or interest.\n380 f. \u2018They use no other reasoning than this as to the peril of\nreligion.\u2019\n383. _his world_, i.e. his fortune, cp. 1081, i. 178, &c.\n388 f. That is, the right cause has no defence but in the rule of\npersonal inclination and interest, the principle expressed by \u2018Where I\nlove, there I hold.\u2019\n407 ff. This is a charge against those who hold office in the Church\nof deliberately throwing temptation in the way of their people, in\norder to profit by the fines which may be imposed for breaches of\nmorality and discipline. The meaning is fully illustrated by parallel\npassages in the _Mirour de l\u2019omme_, 20161 ff., and the _Vox Clamantis_,\niii. 195; cp. Chaucer, _Pers. Tale_, 721. The sentence here is a little\ndisorderly and therefore obscure: \u2018Men say that they drive forth their\nflock from the smooth meadow into the briars, because they wish to\nseize and by such ill-treatment take away the wool which shall remain\nupon the thorns, torn out by the briars,\u2019 &c. The archdeacon\u2019s court is\nchiefly referred to.\n416. _chalk for chese_, cp. ii. 2346: it is a proverbial expression\nstill current.\n430. \u2018We see the lot drawn amiss\u2019: for \u2018merel\u2019 cp. _Mir._ 23496.\n452. _in audience_, \u2018in public assembly\u2019: cp. ii. 2556.\n454. _a chirie feire_, taken as an emblem of delights which are\ntransitory: cp. vi. 890 f.,\n  \u2018And that endureth bot a throwe,\n  Riht as it were a cherie feste.\u2019\n460. _understode_, past subj. with indefinite sense: cp. i. 383, ii.\n88, iii. 971, iv. 2597, 2728, vi. 1474. \u2018Whoso understood their words,\nto him it seems likely,\u2019 &c., instead of \u2018to him it would seem likely\u2019;\n461. The distinction between \u2018thinke\u2019 and \u2018thenke\u2019 is completely lost\nin Gower\u2019s usage: \u2018thenke\u2019 is the regular form for both, but \u2018thinke\u2019\nis admitted equally for both in rhyme, as v. 213, 254.\n480. \u2018For fear that (On the chance that) I may say wrong.\u2019 The subject\nis a delicate one and the author shows similar caution when dealing\nwith it in the _Mirour_.\n_Latin Verses_. iv. 4. _velle_, used as a noun, \u2018will\u2019: so \u2018de puro\nvelle\u2019 in the lines at the beginning of the second book.\n509 f. \u2018Which with great difficulty man shall restrain, if he shall\nrestrain it ever.\u2019\n521. For the position of \u2018and\u2019 see note on 155.\n525. _stonde upon_: cp. 214.\n529. _som men_: \u2018som\u2019 is uninflected in this expression: on the other\nhand we have \u2018somme clerkes,\u2019 l. 355.\n546. _the man_, so 582: see note on 72.\n550 f. \u2018If any one thinks otherwise, look at the people of Israel\u2019:\n\u2018Behold\u2019 is 2nd sing. imperative. The unusual form \u2018Irael\u2019 is given by\nthe best MSS. here and elsewhere, and we must suppose that it proceeds\nfrom the author.\n558. _stonde full_: perhaps a reference to 503 ff., or a metaphor from\nthe tides.\n567 (margin). The quotation is from _Cons. Phil._ ii. Pr. 4: \u2018Quam\nmultis amaritudinibus humanae felicitatis dulcedo respersa est.\u2019 The\nconstant references to Fortune and her wheel may probably be suggested\nby Boethius, e.g. ii. Pr. 1.\n578. i.e. till the end of all things.\n585 ff. This vision of Nebuchadnezzar, which our author takes as\nhis guide to universal history, is made the subject of illustration\nin those MSS. which have miniatures at or near the beginning of the\n_Confessio Amantis_.\n618. _Fel doun_: cp. iii. 2492, \u2018That have I herd the gospell seith.\u2019\n668. _hol_: see note on 683.\n676. \u2018And he kept himself in this condition undisturbed,\u2019 the subject\nbeing supplied from l. 671, \u2018Was in that kinges time tho.\u2019 For omission\nof pronoun cp. Prol. 348, i. 1895, 2083, 2462, &c. However, the fall\nof the Empire took place not in the reign of Nebuchadnezzar but of\nBelshazzar (see l. 685).\n683. Here and in 693 the best MSS. have \u2018put\u2019 for \u2018putte,\u2019 and this\nentire suppression of the inflexional syllable in cases where it is\nlost to the metre by elision is sufficiently well-attested to justify\nus in accepting it as an occasional practice of the author, both in the\ncase of verbs and adjectives; cp. 668, 739, &c. It is especially common\nwhere \u2018put\u2019 is used for infinitive as well as for the preterite. Much\nmore rarely in cases where there is no elision, as i. 732. On the other\nhand, we have \u2018putte\u2019 pret. before an elision, l. 1069, i. 2797, \u2018pute\u2019\n702. In the marginal summary here F gives \u2018Imparatoris,\u2019 and sometimes\nin other places where the word is fully written, as i. 1417, ii. 593,\n2506, 3201. However, \u2018Imperator\u2019 is also found in various places of the\nsame MS., as vii. 2416, and the contracted form \u2018Im\ua751ator\u2019 has in this\nedition been written out so.\n725. _Of that honour which tok_, i.e. \u2018of such honour that he took.\u2019\n738. _so vileins_: a clear case of French plural of the adjective, used\nhere for the sake of the rhyme.\n739. _fals_: see notes on 221, 683.\n745 ff. It is hardly necessary to point out that our author\u2019s history\nis here incorrect. Charlemagne was not called in against the Emperor\nLeo, who died in the year before he was born, but against the Lombards\nby Adrian I, and then against the rebellious citizens of Rome by Leo\nIII, on which latter occasion he received the imperial crown. The\nauthority here followed is the Tr\u00e9sor of Brunetto Latini, pp. 84-88\n756. _Of Rome and_: cp. ll. 759, 766, and note on 155.\n761. _doth restore_, i.e. \u2018causeth to be restored.\u2019\n772 ff. Here again the story is historically inaccurate, but it is not\nworth while to set it straight.\n786 ff. The meaning seems to be, \u2018But this after all is what we might\nexpect, for prosperity (they say) seldom endures.\u2019\n795. _hath no felawe_ \u2018hath no supporter or champion\u2019: cp. _Praise of\nPeace_, 266, \u2018And in this wise hath charite no brother.\u2019\n809. The punctuation follows F.\n823. _expondeth._ This form occurs also in ll. 663, 873, as a reading\nof F. The French terminations \u2018-on,\u2019 \u2018-oun,\u2019 had the same sound and\nrhymed together, and the same is true of \u2018-ance,\u2019 \u2018-aunce.\u2019 Probably on\nthe same principle therefore \u2018expondeth\u2019 may stand for \u2018expoundeth,\u2019\nand rhyme with \u2018foundeth\u2019: cp. viii. 235 f. On the other hand, in i.\n2867 we have expo_u_nde, founde. It maybe noted that \u2018exponde\u2019 is the\nform used in the French works, e.g. _Mir._ 22192, _Trait._ xi. 20,\nwhere it rhymes with _Rosemonde_, _responde_, _immonde_. As a rule\nin the _Mirour_ this class of words is given without \u2018u,\u2019 but in one\nstanza we have \u2018responde,\u2019 \u2018monde,\u2019 \u2018blo_u_nde\u2019 in rhyme together, 8681\nff.\n836. _Cit_: this is the true reading; the word occurs also _Mir._ 7197.\n843. _now with that beforn_, \u2018the present with the past,\u2019 \u2018now\u2019 being\nused as a substantive.\n850. _the sothe seie_: this is the reading of the third recension;\nthe others have \u2018the soth schal seie.\u2019 Either text is admissible, for\n\u2018soth\u2019 is used as a substantive, but \u2018the sothe\u2019 is usually preferred,\n881. _writ_: syncopated present, \u2018writeth.\u2019 The reference is to 1 Cor.\n891. _Statue_: a dissyllable in Gower and Chaucer (equivalent to\n\u2018statwe\u2019), and here reduced to one syllable by elision: cp. _Cant.\nTales_, A. 975. The longer form \u2018stature\u2019 occurs vi. 1524.\n900. _these clerkes_: demonstrative for definite article, as in French;\ncp. i. 608, and see note on _Mir._ 301.\n905. See l. 965. Perhaps here \u2018cause of\u2019 means \u2018because of,\u2019 as \u2018whos\ncause\u2019 for \u2018because of which\u2019 1040; but I suspect rather an inversion\nof order, for \u2018Man is cause of al this wo.\u2019\n907. _that in tokne_, cp. 122.\n910 ff. This matter of the corruption of all creation through man\u2019s\nfall is discussed at length both in the _Mirour_, 26605 ff., and in the\n_Vox Clamantis_, vii. 509 ff.\n945 ff. This is one of Gower\u2019s favourite citations: it occurs\nalso _Mir._ 26869, _Vox Clam._ vii. 639. It is quoted here from\n_Moralia_, vi. 16 (Migne, _Patr._ vol. 75, p. 740): \u2018Homo itaque,\nquia habet commune esse cum lapidibus, vivere cum arboribus, sentire\ncum animalibus, discernere cum angelis, recte nomine universitatis\nexprimitur.\u2019 In the _Mirour_ it is given as from the Homilies; see\n_Hom. in Ev._ xxix. 2. The passage is also quoted in the _Roman de la\nRose_, 19246 ff. (ed. M\u00e9on),\n  \u2018Il a son estre avec les pierres,\n  Et vit avec les herbes drues,\n  Et sent avec les bestes mues,\u2019 &c.\n947. _the lasse world_, i.e. a microcosm: cp. _Vox Clam._ vii. 645,\n  \u2018Sic minor est mundus homo, qui fert singula solus.\u2019\nThe saying is attributed to Aristotle in _Mirour_, 26929.\n953. That is, the stones have existence and so hath he, this being the\nonly point in common.\n955. _as telleth the clergie_, \u2018as learning informs us.\u2019\n975. _The which_, resumed by \u2018He\u2019 in 978: _for_, i.e. \u2018since.\u2019\n979. That is, the opposite elements in his constitution (\u2018complexioun\u2019)\nare so much at variance with one another.\n985. \u2018Without separation of parts.\u2019\n995. _also_, a repetition of \u2018yit over this,\u2019 991.\n1013. _sende_, pret., cp. i. 851, 992, 1452, &c. (but \u2018sente\u2019 in rhyme\n1047. That is, there can be no conciliation of the discord.\n1055 ff. Cp. Ovid, _Fasti_, ii. 83 ff.\n1066. _commun_: this form, as well as \u2018commune,\u2019 occurs in the _Mirour_.\n_After_ 1088 the Sidney Coll. MS. (\u0394) has the following lines,\n  \u2018So were it gode at \u00feis tide\n  \u00feat eueri man vpon his side\n  besowt and preied for \u00fee pes\n  wiche is \u00fee cause of al encres\n  of worschep and of werldis wel\u00fee\n  of hertis rest of soule hel\u00fee\n  withouten pes stant no \u00feing gode\n  forthi to crist wiche sched his blode\n  for pes beseketh alle men\n  Amen amen amen amen.\u2019\nThese were printed by Caxton, and after him by Berthelet, with some\nslight variations of spelling, and the reading \u2018and soules helthe\u2019 for\n\u2018of soule hel\u00fee.\u2019 No other MS. contains them, so far as I know, except\nHatton 51, which is copied from Caxton\u2019s edition. If we read \u2018So were\nit good as at \u00feis tide,\u2019 and correct the spelling throughout, the lines\nwill be such as Gower might have written, and I rather suspect that\nthey may have been contained in the Stafford MS. (S), to which \u0394 is\nnearly allied. S has lost a leaf here, on which ample room for them\ncould have been found, the number of lines missing being only 156,\nwhile the number for a full leaf is 184. The authority of S would be\nconclusive in their favour.\nLIB. I.\nAfter setting forth in the Prologue the evils of the existing state of\nsociety and tracing them for the most part to lack of love and concord\nbetween man and man, the author now deliberately renounces the task\nof setting right the balance of the world, an undertaking which he\nhas not shrunk from in former years, but recognizes now as too great\nfor his strength. He proposes to change the style of his writings and\nto deal with something which all may understand, with that emotion of\nlove which Nature has implanted both in man and beast, which no one is\nable to keep within rule or measure, and which seems to be under the\ndominion of blind chance, like the gifts of fortune.\n_Latin Verses._ i. 7 f. Cp. the lines \u2018Est amor in glosa pax bellica,\nlis pietosa,\u2019 &c., which follow the _Traiti\u00e9_.\n10. _of thing_ is, i.e. \u2018of thing which is\u2019: cp. ii. 1393, \u2018Withinne a\nSchip was stiereles,\u2019 so iii. 219, v. 298 &c., and _Mirour_, 16956.\n21. _natheles_: as in Prol. 36, this seems to mean here \u2018moreover,\u2019 or\nperhaps \u2018in truth,\u2019 rather than \u2018nevertheless.\u2019\n37. That is, \u2018Wheresoever it pleases him to set himself,\u2019 \u2018him\u2019 serving\na double function.\n50. _went_: present tense, \u2018goes.\u2019\n62. _I am miselven_ &c. Note, however, that the author guards himself\nin the margin with \u2018quasi in persona aliorum, quos amor alligat,\nfingens se auctor esse Amantem.\u2019\n88. _jolif wo_, cp. \u2018le jolif mal sanz cure,\u2019 _Bal._ xiii. 24.\n98 ff. The construction is broken off, and then resumed in a new form:\n116. _other_: this must be regarded as a legitimate plural form beside\n\u2018othre\u2019: cp. iv. 1183, and see Morsbach, _Schriftsprache_, p. 23. On\nthe other hand, \u2018othre\u2019 is sometimes used as singular, e.g. l. 481, ii.\n178. _Mi world_, i.e. \u2018my fortune\u2019: cp. Prol. 383.\n196. The idea of \u2018Genius\u2019 is taken from the _Roman de la Rose_, where\nGenius is the priest of Nature, \u2018Qui c\u00e9l\u00e9broit en sa chapelle,\u2019 and she\nconfesses to him, 16487 ff. (ed. M\u00e9on).\n205. _Benedicite_: the regular beginning of a confessor\u2019s address to\nhis penitent.\n213. Cp. _Rom. de la Rose_, 16927 f. (of Nature confessing to Genius),\n  \u2018Qui dit par grant d\u00e9vocion\n  En plorant sa confession.\u2019\n225. _my schrifte oppose_, \u2018question me as to my confession,\u2019 cp. the\nuse of \u2018opponere\u2019 in the margin here and 299, 708, &c.\n232. _tome._ This is Gower\u2019s usual form of combination where the accent\nis to be thrown on the preposition. We have also \u2018byme,\u2019 ii. 2016, &c.,\nsuch cases, as is seen below, l. 294, the final syllable becomes weak\nand subject to elision.\n279. _remene_, \u2018bring back,\u2019 from Fr. \u2018remener\u2019: cp. \u2018demenen.\u2019\n299 ff. See note on _Mir._ 16597.\n320. The punctuation is here determined by that of F, which has a stop\nafter \u2018love.\u2019 Otherwise the meaning might be, \u2018And doth great mischief\nto love,\u2019 the conjunction being transposed, as often.\n333 ff. The story is from Ovid, _Metam._ iii. 138 ff.\n350. _cam ride._ For this use of the infin. see _New Engl. Dict._,\n\u2018come,\u2019 B. i. 3. f.: so \u2018thei comen ryde,\u2019 iv. 1307.\n367. For the use of \u2018hire\u2019 as a dissyllable in the verse, cp. 872,\n383. That is, if a man gave heed to the matter, he would see that it\nwas, &c.: cp. Prol. 460.\n389. Ovid, _Metam._ iv. 772 ff. This, however, is not Gower\u2019s only\nauthority, for he mentions details, as for example the names of\nMedusa\u2019s sisters, which are not given by Ovid. The confusion which we\nfind here between the Graeae and the Gorgons appears in Boccaccio, _De\nGen. Deorum_, x. 10, which possibly our author may have seen; but I\nsuspect he had some other authority. The names which Gower gives as\nStellibon and Suriale are properly Stheno (Stennio in Boccaccio) and\nEuryale.\n422. _Mercurie_: see note on Prol. 323. Mercury\u2019s sword is not\nmentioned either by Ovid or Boccaccio.\n431. _gan enbrace_, \u2018placed on his arm\u2019; see the quotations in _New\nEngl. Dict._ under \u2018embrace _v._ 1,\u2019 e.g. _K. Alis._ 6651, \u2018His scheld\nenbraceth Antiocus.\u2019\n452. _To tarie with_, \u2018with which to vex\u2019: cp. i. 2172, ii. 283, 1081,\nv. 925, &c., and _Cant. Tales_, F 471, \u2018To hele with youre hurtes\nhastily.\u2019\n463 ff. Cp. _Mirour_, 15253. The legend is founded upon Psalm lviii. 4\nf. (_Vulg._ lvii. 5 f.), \u2018Furor illis secundum similitudinem serpentis;\nsicut aspidis surdae et obturantis aures suas, quae non exaudiet vocem\nincantantium,\u2019 &c. (Hence the genitive form \u2018Aspidis\u2019 in our author.)\nThe moral application is connected with the Gospel precept, \u2018Be ye wise\nas serpents,\u2019 to which reference is made in the _Mirour_. The serpent\u2019s\nmethod of stopping his ears was perhaps first suggested by Augustine,\n_In Ps._ lvii, who is followed by Isid. _Etym._ xii. 4, but there is\nnothing in these authorities about the carbuncle. The authority for\nthis is perhaps the Tr\u00e9sor, p. 191.\n481. _an othre thing_: for \u2018othre\u2019 cp. i. 1496, ii. 511.\n_who that recordeth_, \u2018if a man calls it to mind\u2019: see note on Prol. 13.\n483. _tale of Troie_, i.e. Guido di Colonna, _Hist. Troiana_, lib. 32\n(o2, ed. Argent. 1494), which is here followed. Beno\u00eet mentions the\nSirens, but does not describe their form nor state that Ulysses stopped\nhis men\u2019s ears.\n492 ff. This manner of piling up consecutive clauses is observable in\nthe author\u2019s French style, and the use of relatives like \u2018wherof,\u2019\n\u2018which\u2019 (l. 771) to introduce them is parallel to that of \u2018Dont,\u2019 \u2018Par\nquoy,\u2019 &c. in the French: e.g. _Mir._ 219 ff.,\n  \u2018Et tant luy fist plesant desport,\n  Dont il fuist tant enamour\u00e9,\n  Que sur sa fille,\u2019 &c.\n527. \u2018plus quam mille ex eis interfecimus,\u2019 Guido, _Hist. Troi._, lib.\n532. _hiere_, subjunctive: cp. ii. 252, iii. 665, &c.\n574. _othre thing_: plural no doubt, but we have also \u2018othre (other)\n_Latin Verses._ v. i. _que Leone._ This position of \u2018que\u2019 is quite\ncommon in our author\u2019s Latin writings: see the lines after the _Praise\n8. _sub latitante_, \u2018lurking underneath,\u2019 \u2018sub\u2019 being an adverb. The\nbest copies have the words separate.\n585. _seid_, \u2018named.\u2019\n595. _feigneth conscience_, that is, makes pretence as to his feeling,\nor state of mind, (\u2018As thogh it were al innocence\u2019): cp. iii. 1504,\n\u2018Mi conscience I woll noght hyde.\u2019 The explanation suggested in the\n_New Engl. Dict._ that \u2018conscience\u2019 stands for \u2018conscientiousness\u2019 or\n\u2018rightful dealing,\u2019 will hardly do, and the word does not seem to be\nused early in this sense.\n599. _the vein astat_: see note on Prol. 221.\n608. _these ordres_, i.e. \u2018the orders\u2019 (of religion): so \u2018these\nclerkes,\u2019 Prol. 900.\n_where he duelleth_, that is, the hypocrite, standing for Hypocrisy in\ngeneral.\n623. _religioun_, the members of the religious orders, as distinguished\nfrom the rest of the clergy.\n626. _It scheweth_, \u2018it appears\u2019: cp. Prol. 834.\n636. _devolte apparantie_: the words are pure French, and the French\nfeminine form is as naturally used for the adjective, as in the \u2018seinte\napparantie\u2019 of _Mir._ 1124. We cannot apply the English rule of the\ndefinite adjective to such combinations as this: cp. note on Prol. 221.\nHowever, \u2018devoute\u2019 in l. 669 seems to be the plural form.\n637. _set_, present tense: so ll. 650, 707, &c.\n648. _these othre seculers_, \u2018the men of the world also.\u2019\n650. \u2018He makes no reckoning in his account.\u2019\n695. _As he which_ &c.; that is simply, \u2018feigning to be sick,\u2019 so iv.\n1833, \u2018As he who feigneth to be wod\u2019; cp. vii. 3955. The expression\n\u2018as he which,\u2019 \u2018as sche which,\u2019 is very commonly used by Gower in this\nsense; cp. i. 925, 1640, &c., and _Mir._ 27942, \u2018Comme cil q\u2019est tout\npuissant,\u2019 \u2018being all-powerful.\u2019\n698. Cp. iv. 1180, \u2018And thus mi contienance I pike.\u2019 It means \u2018he makes\nmany a pretence.\u2019\n709. _Entamed_, \u2018wounded\u2019: used in a similar moral sense in _Mir._\n25161, \u2018Car Covoitise les entame.\u2019\n713. _As forto feigne_, i.e. \u2018as regards feigning\u2019: so l. 723, \u2018as to\nmy ladi diere.\u2019\n718 ff. For the form of sentence, which is a favourite one with our\nauthor in all his three languages, but especially perhaps in Latin, cp.\n_Mirour_, 18589 ff.,\n  \u2018Unques le corps du sainte Heleine\n  Serchant la croix tant ne se peine,\n  Qe nous ovesque nostre Court,\n  Assetz n\u2019y mettons plus du peine,\u2019 &c.\n_Vox Clam._ i. 263 ff.,\n  \u2018In Colchos tauri, quos vicit dextra Iasonis,\n    Non ita sulphureis ignibus ora fremunt,\n  Quin magis igne boues isti,\u2019 &c.\nSo also _Bal._ vii. 23, xviii. 8, xxx. 10; _Vox Clam._ i. 355, 449,\n733. \u2018For I shall not declare this in my defence, that\u2019 &c.; a somewhat\ndifferent use of the word from that which we find in the quotations\ngiven by the _New Engl. Dict._, \u2018Excuse _v._\u2019 i. 1. d.\n761 ff. The story of Mundus and Paulina is historical, related by\nJosephus, _Ant._ xviii. 66 ff., and after him by Hegesippus, ii. 4,\nfrom whom it was taken by Vincent of Beauvais, _Spec. Hist._ vii. 4,\nand also doubtless, directly or indirectly, by Gower. It is told in\nverse by Godfrey of Viterbo, _Pantheon_, xv, but it is certain that\nthis was not Gower\u2019s source.\n771. _Which_: for this use of the relative in a consecutive clause,\nwhich is very common in our author\u2019s style, see note on 492, and cp.\n773. _thilke bore frele kinde._ Human nature is described as frail from\nbirth, and by its weakness causing blindness of the heart.\n776 f. \u2018And such were the fortunes of this tale of which I would\nspeak,\u2019 i.e. this was the passion which determined its course.\n816. _his thonk pourchace_, \u2018win their gratitude towards himself.\u2019\n833. \u2018In which a false heart was concealed,\u2019 an instance of inverted\norder, for which cp. ii. 565,\n  \u2018Whiche as he wot is puyson inne.\u2019\n894. _which stod thanne upon believe_, \u2018which then was thought to be\npossible.\u2019\n938. _homward_, i.e. \u2018goes towards home\u2019; cp. iii. 1021, 2451.\n940 ff. In Hegesippus the address is as follows: \u2018Beata Paulina\nconcubitu dei. Magnus deus Anubis cuius tu accepisti mysteria. Sed\ndisce te sicut diis ita et hominibus non negare, quibus dii tribuant\nquod tu negaveras: quia nec formas suas dare nobis nec nomina\ndedignantur. Ecce ad sacra sua deus Anubis vocavit et Mundum, ut tibi\niungeret. Quid tibi profuit duritia tua, nisi ut te xx milium quae\nobtuleram defraudaret compendio? Imitare deos indulgentiores, qui\nnobis sine pretio tribuunt quod abs te magno pretio impetrari nequitum\nest. Quod si te humana offendunt vocabula, Anubem me vocari placuit,\net nominis huius gratia effectum iuvit.\u2019 It must be allowed that our\nauthor has improved upon this offensive prolixity.\n987. _sche may ther noght_, \u2018she hath no power in the matter\u2019: cp. 725,\n\u2018there I lye noght.\u2019\n1006. _Citezeine._ Gower uses several of these feminine forms of\nsubstantives. Besides \u2018citezeine\u2019 we have cousine, ii. 1201, capiteine,\nv. 1972, enemie, v. 6753, anemie, viii. 1355 (all of which also occur\nin the _Mirour_), and occasionally adjectives, as \u2018veine\u2019 (gloire), i.\n2677 ff., (vertu) \u2018sovereine,\u2019 ii. 3507, \u2018seinte\u2019 (charite), iv. 964,\n\u2018soleine,\u2019 v. 1971, and probably \u2018divine,\u2019 ii. 3243, \u2018gentile,\u2019 viii.\n1013 ff. \u2018questioni subicit, confessos necat.\u2019 Our author here expands\nhis original.\n1040. _Whos cause_, \u2018for the sake of which.\u2019\n1051. _put_, pres. tense, \u2018putteth.\u2019\n1067. _menable_, \u2018fit to guide,\u2019 the ship; cp. ii. 1123, \u2018A wynd\nmenable fro the londe.\u2019 The word occurs several times in our author\u2019s\nFrench, as _Mirour_, 3676, 11882, 17392. The meaning in English is not\nalways the same, the word being, like others of this form, sometimes\nactive and sometimes passive: cp. \u2018deceivable\u2019 (ii. 1698, 2202). Here\nand in the passage quoted the meaning is \u2018leading,\u2019 \u2018fit to guide\u2019:\nelsewhere it stands for \u2018easily led,\u2019 \u2018apt to be guided,\u2019 as in iii.\n390 and the French examples.\n1068. \u2018tobreken\u2019 is the reading of JH\u2081XGL, SB\u0394, W, and is evidently\nrequired by the sense.\n1077 ff. Here Gower mainly follows Beno\u00eet de Sainte-More (_Roman de\nTroie_, 25620 ff.), but he was of course acquainted also with Guido\n(_Historia Troiana_, lib. 27: m 5, ed. Argent. 1494). The name Epius\nis from Beno\u00eet, for Guido has \u2018Apius\u2019: on the other hand, Guido and\nnot Beno\u00eet describes the horse as made of brass. In speaking of the\ndiscussion about pulling down a portion of the walls, and of the walls\nthemselves as built by Neptune, 1146, 1152 ff., our author is certainly\ndrawing from Beno\u00eet. Some points of the story and many details are\noriginal.\n    _Of hem that_ &c., \u2018As regards those who have such deceit in\n    their hearts,\u2019 i.e. hypocrites: cp. 956, \u2018O derke ypocrisie.\u2019\n1102. The MS. can hardly be right in punctuating after \u2018Togedre.\u2019\n1129 f. So Lydgate, perhaps with this passage in his mind,\n  \u2018Makynge a colour of devocion\n  Through holynesse under ypocrisie.\u2019\n  _Tale of Troye_, bk. iv.\n1133. _trapped._ \u2018In quo construentur quedam clausure sic artificiose\ncomposite, quod\u2019 &c. _Hist. Troiana_, m 4 v^o. Gower does not say that\nmen were contained within, though this is stated by his authorities, of\nwhom Beno\u00eet places Sinon inside the horse, while Guido finds room there\nfor a thousand armed men. The \u2018twelve\u2019 wheels seem to be due to Gower,\nas also the picturesque touch, \u2018And goth glistrende ayein the Sunne.\u2019\n1146 ff. Cp. _Roman de Troie_, 25814 ff. (ed. Joly),\n  \u2018Et quant \u00e7o virent Troien,\n  Conseil pristrent que des terralz\n  Abatroient les granz muralz,\n  Les biax, les granz, que Neptunus\n  Ot fet, M. anz aveit et plus,\n  Et qu\u2019 Apollo ot dedi\u00e9.\u2019\n1165. _crossen seil_, \u2018set their sails across (the mast).\u2019\n1172. _Synon._ The reading of F may be right, for \u2018Simon\u2019 is the form\nof the name given in many copies of Guido. Here however the whole of\nthe second recension and the better copies of the first give \u2018Synon,\u2019\nand a copyist\u2019s alteration would be towards the more familiar name.\n1225. _lok._ In l. 1703 we have \u2018loke\u2019 for the imperative, which must\nbe regarded as more strictly correct.\n_Latin Verses._ vi. 1 f. _olle Fictilis ad cacabum_, a proverb derived\nfrom Ecclus. xiii. 3, \u2018Quid communicabit cacabus ad ollam? quando enim\nse colliserint confringetur.\u2019\n6. The elephant was supposed to have no joints.\n1262 f. _That I ... ne bowe more._ For the form of expression see note\non 718. Pauli makes the text here quite unintelligible by reproducing\nan error of Berthelet\u2019s edition and adding to it another of his own.\n1293. A proverbial expression like that in vi. 447, \u2018For selden get a\ndomb man lond.\u2019\n1328. _retenue_, \u2018engagement of service\u2019: cp. _Bal._ viii. 17,\n  \u2018Q\u2019a vous servir j\u2019ai fait ma retenue.\u2019\n1354. _the decerte Of buxomnesse_, i.e. \u2018the service of obedience.\u2019 For\nboth the spelling and meaning of \u2018decerte\u2019 cp. _Mir._ 10194,\n  \u2018Qe ja ne quiert ou gaign ou perte\n  Du siecle avoir pour sa decerte.\u2019\n1407 ff. The \u2018Tale of Florent\u2019 is essentially the same as Chaucer\u2019s\n\u2018Wife of Bath\u2019s Tale,\u2019 but the details are in many ways different.\nAccording to Chaucer the hero of the adventure is a knight of Arthur\u2019s\ncourt and the occasion of his trouble a much less creditable one than\nin the case of Florent. In Chaucer\u2019s tale the knight sees a fairy\ndance of ladies in the forest before he meets his repulsive deliverer,\nand she gets from him a promise that he will grant her next request\nif it lies in his power, the demand of marriage being put off until\nafter the question has been successfully solved by her assistance. The\nrather unseasonable lectures on gentilesse, poverty, and old age are\nnot introduced by Gower. On the other hand, Chaucer\u2019s alternative,\n\u2018Will you have me old and ugly but a faithful wife, or young and fair\nwith the attendant risks?\u2019 is more pointed and satisfactory than the\ncorresponding feature in Gower\u2019s tale. Finally, Chaucer has nothing\nabout the enchantment by which the lady had been transformed.\nIt is tolerably certain that neither borrowed the story from the other,\nthough there are a few touches of minute resemblance which may suggest\nthat one was acquainted with the other\u2019s rendering of it: see ll. 1587,\nWe cannot point to the precise original of either; but a very similar\nstory is found in _The Weddynge of Sir Gawene and Dame Ragnell_,\npublished in the collection of poems relating to Gawain edited by Sir\nF. Madden (Bannatyne Club, 1839) and contained in MS. Rawlinson C. 86.\nIn this ballad Arthur\u2019s life is spared by a strange knight who meets\nhim unarmed in the forest, on condition of answering his question,\n\u2018What do women love best,\u2019 at the end of twelve months. He is assisted\nby Dame Ragnell, who demands in return to be married to Sir Gawain. Sir\nGawain accepts the proposal from loyalty to his lord, and the rest is\nmuch as in Gower\u2019s version. It should be noted that the alternative of\nday or night appears in the ballad and was a feature of the original\nstory, which Chaucer altered.\nThe Percy fragment of _The Marriage of Sir Gawain_, also printed in Sir\nF. Madden\u2019s volume, is the same story as we have in the other ballad.\nThe name Florent and that of the Emperor Claudius are probably due to\nGower, who is apt to attach to his stories names of his own choosing:\ncp. Lucius and Dionys (_Conf. Am._ v. 7124*, _Mir._ 7101).\nShakespeare refers to Gower\u2019s story in the line,\n  \u2018Be she as foul as was Florentius\u2019 love.\u2019\n  _Tam. of the Shr._ i. 2. 69.\nhis oghne mouth\u2019).\n1509. _schape unto the lere_, \u2018prepared for the loss\u2019 (O.\u00a0E. lyre).\n1521. _par aventure_, or \u2018per aventure\u2019 as given by J. The former of\nthe two words is as usual contracted in F.\n1536. _his horse heved_, \u2018his horse\u2019s head\u2019: cp. Prol. 1085, iv. 1357,\n&c. The word \u2018heved,\u2019 also written \u2018hefd,\u2019 \u2018hed,\u2019 is a monosyllable as\nregards the metre.\n1541. _Florent be thi name_: cp. Chaucer, _Cant. Tales_, B 3982, \u2018dan\nPiers be youre name.\u2019\n1556. \u2018I ask for nothing better (to be imposed) as a task.\u2019\n1587. _Have hier myn hond_: so in Chaucer, \u2018Have heer my trouthe,\u2019 D\n1662. This is one of the closest parallels with the ballad,\n  \u2018And she that told the nowe, sir Arthoure,\n  I pray to god I maye se her bren on a fyre.\u2019\n  _Weddynge of Syr Gawene_, 475.\n1676. _what_: cp. the use of \u2018quoy\u2019 in French, e.g. _Mir._ 1781.\n1677. _caste on his yhe_, \u2018cast his eye upon.\u2019\n1714. \u2018He must, whom fate compels.\u2019 The words \u2018schal,\u2019 \u2018scholde\u2019 are\nregularly used by Gower to express the idea of destiny, e.g. iii. 1348,\n1722. \u2018Placing her as he best could.\u2019\n1727. _Bot as an oule_ &c. So in Chaucer,\n  \u2018And al day after hidde him as an owle,\n  So wo was hym, his wyf looked so foule.\u2019\n1767. _tok thanne chiere on honde_, \u2018began to be merry.\u2019\n1771. _And profreth him ... to kisse_, i.e. offers to kiss him: cp. v.\n6923, \u2018Anon he profreth him to love.\u2019\n1886. _til it overthrowe_, i.e. till it fall into calamity,\n\u2018overthrowe\u2019 being intransitive, as 1962.\n1895. _And is_, i.e. \u2018And he is,\u2019 the pronoun being frequently omitted:\n1917 f. A proverbial expression: cp. Lydgate, _Secrees of the\nPhilosophres_, 459, \u2018Yit wer me loth ovir myn hed to hewe.\u2019\n1934. _ne schal me noght asterte_, \u2018shall not escape me,\u2019 in the sense\nof letting a fault be committed by negligence in repressing it: cp. i.\n1967. _unbende_, 1st sing. pret., \u2018I unbent (my bow).\u2019 For the form cp.\n\u2018sende,\u2019 Prol. 1013.\n1980 ff. The example of Capaneus is probably from Statius. The medieval\nromances (e.g. the French _Roman de Th\u00e8bes_) do not represent Capaneus\nas slain by a lightning stroke. The impious speech alluded to here,\n\u2018Primus in orbe deos fecit timor!\u2019 is Statius, _Theb._ iii. 661, and\nthe death of Capaneus, _Theb._ x. 827 ff.\n2007. _it proeveth_, i.e. \u2018it appears\u2019: cp. Prol. 926.\n2021 ff. This story was probably taken by Gower from the _Vita Barlaam\net Josaphat_, cap. vi (Migne, _Patrol._ vol. 74. p. 462 f.). The\nincidents are the same, but amplified with details by Gower, who has\nalso invented the title of the king. In the original he is only \u2018magnus\nquidam et illustris rex.\u2019 The story is found in several collections,\nas _Gesta Romanorum_, 143, Holkot, 70, see _Gesta Romanorum_, ed.\nOesterley.\n2030. _ride amaied_: cp. Chaucer, _Cant. Tales_, C 406, and Skeat\u2019s\nnote.\n2049. _par charite._ Rather perhaps \u2018per charite,\u2019 following J. F and A\nboth have the contracted form. So also \u2018per chance,\u2019 \u2018per chaunce,\u2019 in\n2073. _was the same ... which_, cp. viii. 3062*.\n2078. This line, which would more naturally follow the next, seems to\nbe thrown in parenthetically here.\n2172. _to tendre with_, \u2018whereby to soften\u2019: cp. i. 452, \u2018To tarie with\na mannes thoght,\u2019 and ii. 283.\n2176. _sihe_: the mixture of past with present tenses is common in\nGower.\n2214 ff. \u2018O stulte ac demens, si fratris tui, cum quo idem tibi genus\net par honos est, in quem nullius omnino sceleris tibi conscius es,\npraeconem ita extimuisti, quonam modo mihi reprehensionis notam idcirco\ninussisti, quod Dei mei praecones, qui mortem, ac Domini, in quem me\nmulta et gravia scelera perpetrasse scio, pertimescendum adventum\nmihi quavis tuba vocalius altiusque denuntiant, humiliter ac demisse\nsalutarim?\u2019 _Barl. et Jos._ cap. vi.\n2236. _obeie_, \u2018do obeisance to\u2019: cp. v. 1539.\n2275 ff. The tale of Narcissus is no doubt from Ovid, _Met._ iii. 402\nff., but the account of his death is different from that which we find\nthere. Ovid relates that he pined away gradually, and that his body was\nnot found, but in place of it a flower.\n2290. _par chance_: see note on 2049.\n2316 f. Cp. Bocc. _Gen. Deorum_, vii. 59, \u2018existimans fontis Nympham.\u2019\nBy the margin we find that the nymph here meant is Echo, who is\nrepresented by Ovid as having wasted away for love of Narcissus and as\ngiving an answer now to his cries.\n2317. _as tho was faie_, \u2018as then was endued with (magic) power,\u2019\n\u2018faie\u2019 being an adjective, as in ii. 1019, v. 3769.\n2320. _of his sotie_, to be taken with what follows.\n2340 ff. I know of no authority for this manner of his death.\n2343-2358. This pretty passage is a late addition, appearing only\nin the third recension MSS. and one other copy, so far as I know.\nAccording to Ovid, the nymphs of the fountains and of the woods mourned\nfor Narcissus,\n  Naides, et sectos fratri posuere capillos;\n  Planxerunt Dryades, plangentibus assonat Echo,\u2019\nbut when they desired to celebrate his obsequies, they found nothing\nthere but a flower.\n2350. _par aventure_: see note on 2049.\n2355 ff. This application of the story, founded on the fact that the\nnarcissus blooms in early spring, seems to be due to our author: cp.\n2377. _a place_, equivalent to \u2018aplace,\u2019 which we find in l. 1888, i.e.\n\u2018on place,\u2019 \u2018into place.\u2019 We might read \u2018aplace\u2019 here also, for though\nthe words were at first written separately in F, there seems to have\nbeen an intention of joining them afterwards. However, such separations\nare often found elsewhere, as \u2018a doun,\u2019 iv. 2710, v. 385; \u2018a ferr\u2019; i.\n2335; \u2018a game,\u2019 viii. 2319; and most MSS. have \u2018a place\u2019 here.\n2398. The reading of F, \u2018Which elles scholde haue his wille,\u2019 is a\npossible one, but the preservation of final \u2018e\u2019 before \u2018have\u2019 used\nunemphatically, as here, would be rather unusual. Instances such as\nl. 2465, \u2018a werre hadde,\u2019 are not to the point, and in l. 2542, where\nthere is a better example, \u2018Of such werk as it scholde have,\u2019 the word\n\u2018have\u2019 is made more emphatic by standing in rhyme.\n_Latin Verses._ ix. 2. _cilens._ Such forms of spelling are not\nuncommon in Gower\u2019s Latin: cp. \u2018cenatore,\u2019 v. 4944 (margin).\n2410. _wynd._ The curious corruption \u2018hunt,\u2019 which appears in one form\nor another in all the copies of the unrevised first recension, must\nhave been one of the mistakes of the original copyist. The critical\nnote here should be, \u2018hunt(e) H\u2081YX ... C hante L haunt B\u2082,\u2019 and the\nactual reading in L is, \u2018Ha\u00fe \u00feilke errour hante in his office,\u2019 which\nseems due to a marginal note having been incorporated in the text.\n2411. _Which_, for \u2018that\u2019 in consecutive sense, answering to \u2018thilke,\u2019\nsee note on l. 492. In this case it does not even stand as the subject\nof the verb, for we have \u2018he overthroweth.\u2019\n2421. _tok._ This is second person singular, and we might rather expect\n\u2018toke,\u2019 which in fact is the reading of some good copies: cp. ii. 234,\n2443. _daunger._ See note on _Balades_, xii. 8. The name represents the\ninfluences which are unfavourable to the lover\u2019s suit, and chiefly the\nfeelings in the lady\u2019s own mind which tend towards prudence or prompt\nher to disdain. The personification in the _Roman de la Rose_ is well\nknown. There Danger is the chief guardian of the rose-bush, and has for\nhis helpers Malebouche, who spreads unfavourable reports of the lover,\nwith Honte and Paour, who represent the feelings in the lady\u2019s mind\nwhich lead her to resist his advances: see _Roman de la Rose_, 2837\nff., Chaucer, _Leg. of G. Women_, B 160, _Troilus_, ii. 1376. Danger,\nhowever, also stands without personification for scornfulness or\nreluctance in love, and so the adjective \u2018dangereus\u2019 _Rom. de la Rose_,\n479 (Eng. \u2018dangerous,\u2019 _Cant. Tales_, D 1090, \u2018Is every knight of his\nso dangerous?\u2019).\nIn the _Confessio Amantis_ the principal passages relating to Danger\nas a person are iii. 1537 ff. and v. 6613 ff. Such expressions also\nfrequently occur as \u2018hire daunger,\u2019 iv. 2813; \u2018thi Daunger,\u2019 iv. 3589;\n\u2018make daunger,\u2019 ii. 1110; \u2018withoute danger,\u2019 iv. 1149: cp. Chaucer,\n_Troilus_, ii. 384.\nFor the references to Danger in Lydgate see Dr. Schick\u2019s note on\n_Temple of Glas_, 156 (E. E. T. S.).\n2459 ff. The story of Alboin and Rosemund is related by Paulus\nDiaconus, _Gest. Langob._ ii. 28, and after him by many others. This\nhistorian declares that he has himself seen the cup made of a skull\nfrom which the queen was invited to drink. According to him, Helmichis,\nthe king\u2019s foster-brother and shield-bearer, plotted with Rosemunda\nagainst the king and induced her to gain the support of one Peredeus\nby the device of substituting herself for her waiting-maid. In some\nversions of the story this Peredeus was omitted. For example, in the\n_Pantheon_ of Godfrey of Viterbo (xvii), where the story is related\nfirst in prose and then in verse, he is only slightly mentioned in the\nprose account and not at all in the verse, Helmegis being substituted\nfor him in both as the object of the queen\u2019s artifice. It seems\nprobable that Gower followed this author, with whose book we know he\nwas acquainted (viii. 271). The name of the waiting-maid, Glodeside,\nseems to have been supplied by our author, who took it no doubt from\n\u2018Glodosinda,\u2019 the name of Alboin\u2019s former wife. Helmege the king\u2019s\n\u2018boteler\u2019 is the \u2018Helmegis pincerna regis\u2019 of the _Pantheon_, and some\nexpressions correspond closely, as 2474 (margin), \u2018ciphum ex ea gemmis\net auro circumligatum ... fabricari constituit,\u2019 with the line \u2018Arte\nscyphum fieri statuens auroque ligari.\u2019\nThe tale is well told by Gower, but he alters the final catastrophe,\nso as not to lengthen the story unnecessarily and divert attention\nfrom his principal object, which has to do with Alboin\u2019s punishment\nfor boasting and not with the fate of the adulterous pair. He is\nresponsible for most of the details: in the _Pantheon_ the story\noccupies only sixty lines of Latin verse and is rather meagre in style.\nCompare, for example, the following with the account given by Gower of\nthe holding of the banquet, the cruel boast of Alboin, and the feelings\nof the queen (2495-2569),\n  \u2018Ipse caput soceri, quem fecerat ense necari,\n  Arte scyphum fieri statuens auroque ligari,\n        Vina suae sponsae praecipit inde dari.\n  Femina nescisset quod testa paterna fuisset,\n  Vina nec hausisset, nisi diceret impius ipse,\n        \u201cTesta tui patris est, cum patre, nata, bibe.\u201d\n  Dum bibit immunda data vina gemens Rosimunda,\n  Pectora pessumdat, lacrymae vehementer inundant,\n        Occisique patris res fit amara satis.\u2019\n2485 (margin). _Bibe cum patre tuo_: these are the exact words of the\nprose account in the _Pantheon_.\n2504. There is a stop after \u2018ordeine\u2019 in F, therefore \u2018sende\u2019 should be\ntaken as a past tense rather than as infinitive dependent on \u2018let.\u2019\n2533. \u2018And took a pride within his heart.\u2019\n2548. The punctuation is that of the MSS.\n2569. _had mad._ The use of \u2018had\u2019 for \u2018hadde\u2019 in a position like this,\nwhere it is followed by a consonant (or of \u2018hadde\u2019 with the value of\na monosyllable in such a position), is most unusual in Gower\u2019s verse.\nIf there were a little more authority for it, we might read \u2018hath,\u2019\nas given by J: cp. iv. 170, where many of the best copies read \u2018Had\nmad\u2019 for \u2018Hath mad.\u2019 It is possible that the author meant here \u2018hath\nhad mad\u2019 (\u2018had\u2019 being past participle), but I cannot quote any clear\nexample of this form of speech at so early a date.\n2642 ff. Here Gower departs from the authorities and winds up the story\nabruptly. According to the original story, Longinus the prefect of\nRavenna conspired with Rosemunda to poison Helmichis; and he, having\nreceived drink from her hand and feeling himself poisoned, compelled\nher to drink also of the same cup.\n2677. _veine gloire._ The adjective here adopts the French feminine\nform, as we have it in this very combination in the _Mirour_, e.g. l.\n1219. On the other hand, where the words are separated, as l. 2720, the\nuninflected form is used. See note on l. 1006.\n_Latin Verses._ x. 5. _strigilare fauellum_, \u2018to curry favel.\u2019\n2684. \u2018Heaven seems no gain to him.\u2019 The forms \u2018\u00feinken\u2019 and \u2018\u00feenken\u2019\nare identified by Gower under \u2018\u00feenken\u2019; but \u2018\u00feinke\u2019 is sometimes used\nin rhyme, and indifferently for either, e.g. v. 213, 254.\n2701. _unavised_, adv., \u2018in a foolish fashion.\u2019\n2703 ff. Cp. _Mir._ 27337 ff., where the author pleads guilty to these\ncrimes, as the lover also does below.\n2705 (margin). Ecclus. xix. 27, \u2018Amictus corporis et risus dentium et\ningressus hominis enunciant de illo.\u2019\n2706 f. _the newe guise of lusti folk_, i.e. the latest fashion for men\nof pleasure.\n2713 f. This is one of the cases in which the third recension reading\nhas been introduced over erasure into the text of F: cp. Prol. 336, iv.\n1321, 1361, vii. _Lat. Verses_ after ll. 1640 and 1984.\nThe original lines are given in the foot-note in accordance with S.\nThey were altered perhaps to avoid repetition of 2681 f.\n2745. _songe_, so here in F and A, elsewhere \u2018song.\u2019\n2764. _hire good astat._ For the loss of inflexion cp. ii. 2341, \u2018his\nslyh compas.\u2019\n2769. _whiche_: often treated as a monosyllable in the verse, as ii.\n2795. _bere_: pret., as shown both by sense and rhyme.\n2801. _good._ The original reading was \u2018godd,\u2019 which perhaps may be\nthought better, but the alteration may have been made by the author to\navoid a repetition of the same word that he had used in l. 2796. The\nmeaning is, \u2018he did not remember that there was anything else of worth\nexcept himself.\u2019\n2830. _And fedden hem_, i.e. \u2018And that they fed themselves,\u2019 &c.; cp.\n2833, \u2018and seide.\u2019\n2883. _sein_: so ii. 170, iii. 757, in rhyme always.\n2890. Written in F \u2018vnder the \u00fee kinges,\u2019 as if to make a distinction,\nbut \u2018\u00feee\u2019 in the next line.\n2939. The punctuation after \u2018godd\u2019 is on the authority of F: otherwise\nit would be better to take \u2018with godd and stonde in good acord\u2019\ntogether.\n2951. _He let it passe_ &c. The preceding sentence is broken off, and a\nnew one begins which takes no account of the negative: see note on i.\n98. This seems better than to make \u2018it\u2019 refer to his pride, for \u2018mynde\u2019\ncan hardly mean anything here but memory.\n3032. \u2018He found the same gentleness in his God.\u2019\n3050. _can no love assise_, \u2018can adapt no love to his liking.\u2019\n3067 ff. The tale of the Three Questions is one of which I cannot\ntrace the origin, notwithstanding the details of name and place\nwhich are given at the end, viz. that the king was of Spain and was\ncalled Alphonso, that the knight\u2019s name was Pedro and his daughter\u2019s\nPetronilla. A reference to the second and third questions occurs in the\n_Mirour de l\u2019omme_, 12601 ff.\n3153. _herd you seid_: so v. 1623, 7609, \u2018herd me told.\u2019 This form\nof expression, for \u2018herd you seie,\u2019 \u2018herd me telle,\u2019 may have sprung\nfrom such a use of the participle as we have in v. 3376, \u2018Sche hadde\nherd spoke of his name\u2019: cp. the use of participle for infinitive with\n\u2018do\u2019 in ii. 1799 and Chaucer, _Cant. Tales_, A 1913, \u2018Hath These\u00fcs doon\nwroght,\u2019 E 1098, \u2018Hath doon yow kept.\u2019\n3203. _par chaunce_: see note on 2049.\n3246. _ansuerde._ This seems to be a plural form of the participle,\nused here for the rhyme: so iv. 1810, v. 6789.\n3296. _leste_: elsewhere \u2018lest\u2019; cp. 3106, 3313. Here we have \u2018leste\u2019\nA, F, \u2018lest\u2019 JC, B. The form \u2018moste\u2019 is undoubtedly used for \u2018most\u2019\n3308. _reprise_, \u2018trouble,\u2019 as we have \u2018paine et reprise\u2019 in _Mirour_,\n3365 f. _lete That I ne scholde be_: cp. iv. 454. In both cases \u2018lete\u2019\nis the past participle of \u2018leten\u2019 (l\u01e3tan), and not from \u2018letten,\u2019\nmeaning \u2018hinder.\u2019 In these expressions \u2018lete\u2019 means \u2018left\u2019 in the\nsense of \u2018omitted\u2019 (like \u2018lete Of wrong to don,\u2019 vii. 2726), and in\nthis usage is naturally followed by a negative: cp. v. 4465, \u2018I wol\nnoght lete, What so befalle of mi beyete, That I ne schal hire yive and\nlene.\u2019 The same phrase occurs with the past participle \u2018let\u2019 (meaning\n\u2018hindered\u2019) in ii. 128, and the sense is nearly the same.\n3369 ff. Several corrections have been made by the author in this\npassage, either to make the verse run more smoothly, as 3369 \u2018it mot\nben holde\u2019 for \u2018mot nede be holde,\u2019 3374 \u2018mad a Pier\u2019 for \u2018an Erl\nhier,\u2019 3412 \u2018vice be received\u2019 for \u2018vice schal be received,\u2019 or to\nimprove the sense and expression, as 3381 \u2018maide\u2019 for \u2018place,\u2019 3396\n\u2018wyse Peronelle\u2019 for \u2018name Peronelle,\u2019 3414 \u2018worth, and no reprise\u2019\nfor \u2018worthy, and no prise,\u2019 3416 \u2018If eny thing stond in contraire\u2019 for\n\u2018And it is alway debonaire,\u2019 an awkward parenthesis. It should be noted\nthat \u039b (the Wollaton copy of the second recension) here goes with the\nunrevised first recension, whereas B agrees with the revised form,\nexcept in ll. 3369, 3381.\n3381. _the maide asterte_, \u2018escape the influence of the maiden.\u2019\n3442 f. The hellish nature of Envy consists in the fact that it wrongs\nboth itself and others without cause, that is without having any\nfurther object to gain. It rejoices in evil for the sake of the evil\nitself and not for any advantage to be won from it. Cp. ii. 3132 ff.\nLIB. II.\n11. _if it be so_, equivalent to \u2018is it so,\u2019 from the form \u2018I ask if it\nbe so.\u2019\n20. _Ethna_: cp. _Mirour_, 3805 ff.,\n  \u2018Ly mons Ethna, quele art toutdiz,\n  Nulle autre chose du paiis\n  Forsque soy mesmes poet ardoir;\n  Ensi q\u2019 Envie tient ou pis\n  En sentira deinz soy le pis.\u2019\nThe idea is that Envy, like Mount Etna, burns within itself\ncontinually, but is never consumed: cp. Ovid, _Met._ xiii. 867 (in the\ntale which follows below of Acis and Galatea),\n  \u2018Uror enim, laesusque exaestuat acrius ignis,\n  Cumque suis videor translatam viribus Aetnam\n  Pectore ferre meo.\u2019\n83. _Write in Civile._ \u2018Civile\u2019 is certainly the Civil Law, for so we\nfind it in _Mirour_, 15217, 16092, &c., and also personified in _Piers\nPlowman_. The reference here has puzzled me rather, but the following,\nI believe, is the explanation of it, strange as it may seem at first\nsight.\nIn the Institutions of Justinian, i. 7, \u2018De lege Furia Caninia\nsublata,\u2019 we read that this law, which restricted the power of owners\nof slaves to manumit them by will, was repealed \u2018quasi libertatibus\nimpedientem et quodammodo invidam.\u2019 It seems that medieval commentators\nupon this, reading \u2018canina\u2019 for Caninia in the title of the law,\nexplained the supposed epithet by reference to the adjective \u2018invidam\u2019\nused in the description of it, and conceived the law to have been\ncalled \u2018canina\u2019 because it compelled men to imitate the dog in the\nmanger by withholding liberty from those for whom they no longer had\nany use as slaves. In Bromyard\u2019s _Summa Predicantium_ we find the\nfollowing under the head of \u2018Invidia\u2019: \u2018Omnes isti sunt de professione\nlegis Fusie canine. Ille enim Fusius inventor fuit legis cuius exemplum\nseu casus est iste. Quidam habet fontem quo non potest proprium ortum\nirrigare ... posset tamen alteri valere sine illius nocumento; ipse\ntamen impedit ne alteri prosit quod sibi prodesse non potest, ad modum\ncanis, sicut predictum est: a cuius condicione lex canina vocata est\ninter leges duodecim tabularum, que quia iniqua fuit, in aliis legibus\ncorrecta est, sicut patet Institut. lib. i. de lege Fusia canina\ntollenda.\u2019\nIt seems likely then that Gower took the fable from some comment on\nthis passage of the Institutions.\n88. _who that understode_, \u2018if a man understood,\u2019 subjunctive: see notes\n104 ff. From Ovid, _Met._ xiii. 750 ff., where it is told at greater\nlength. The circumstance, however, of Polyphemus running round Etna\nand roaring with rage and jealousy before he killed Acis, is added by\nGower, possibly from a misunderstanding of l. 872. It is certainly an\nimprovement.\n128. _it myhte noght be let_ &c. See note on i. 3365.\n196. _as he whilom_ &c. This suggestion is due to our author: cp. i.\n252. _who overthrowe, Ne who that stonde._ The verbs are probably\nsingular and subjunctive: cp. iii. 665.\n258. _And am_: cp. note on i. 1895.\n261. Cp. Chaucer, _Cant. Tales_, G 746 ff., where the Ellesmere MS. has\nin the margin \u2018Solacium miseriorum\u2019 &c. The quotation does not seem to\nbe really from Boethius.\n265 f. \u2018When I see another man labour where I cannot achieve success.\u2019\nFor this use of \u2018to\u2019 cp. Prol. 133, &c.\n283. _to hindre with_, \u2018whereby to hinder\u2019: cp. i. 452, 2172.\n291 ff. This story, as Prof. Morley points out, is to be found among\nthe fables of Avian, which were widely known. Gower has amplified it\nconsiderably. The fable is as follows:\n  xxii. \u2018Iuppiter, ambiguas hominum praediscere mentes,\n    Ad terram Phoebum misit ab arce poli.\n  Tunc duo diversis poscebant numina votis,\n    Namque alter cupidus, invidus alter erat;\n  His sese medium Titan scrutatus utrumque\n    Obtulit et, \u201cPrecibus Iuppiter aecus,\u201d ait,\n  \u201cPraestandi facilis; nam quae speraverit unus,\n    Protinus haec alter congeminata feret.\u201d\n  Sed cui longa iecur nequiit satiare cupido,\n    Distulit admotas in sua dona preces,                              10\n  Spem sibi confidens alieno crescere voto,\n    Seque ratus solum munera ferre duo.\n  Ille ubi captantem socium sua praemia vidit,\n    Supplicium proprii corporis optat ovans;\n  Nam petit extincto iam lumine degat ut uno,\n    Alter ut hoc duplicans vivat utroque carens.\n  Tum sortem sapiens humanam risit Apollo,\n    Invidiaeque malum rettulit ipse Iovi,\n  Quae dum proventis aliorum gaudet iniquis,\n    Laetior infelix et sua damna cupit.\u2019                              20\n  l. 6. Iuppiter aecus _Lachmann_ vt peteretur _codd._\n309. _Now lowde wordes_ &c., i.e. Now with loud words, &c.; cp. vii. 170.\n317. _That on_, \u2018The one.\u2019\n323 (margin). _maculauit._ Du Cange has, \u2018_Maculare_, Vulnerare, vel\nvulnerando deformare.\u2019\n389. _Malebouche_, cp. _Roman de la Rose_, 2847 ff., _Mirour de l\u2019omme_,\n390. _pyl ne crouche_, \u2018pile nor cross,\u2019 cross and pile being the two\nsides of a coin, head and tail.\n399 f. The meaning of \u2018heraldie\u2019 is rather uncertain here. Probably\nit stands for \u2018office of herald,\u2019 and the passage means, \u2018Holding the\nplace of herald in the court of liars\u2019; but the _New Engl. Dict._\napparently takes it in the sense of \u2018livery,\u2019 comparing the French\n\u2018heraudie,\u2019 a cassock, and an eighteenth-century example in English. In\nthis case we must understand the lines to mean \u2018wearing the livery of\nthose who lie,\u2019 that is, being in their service.\n401 ff. Cp. _Mirour_, 3721 ff.\n404. _fals_, see note on Prol. 221. Just below (l. 412) we have \u2018his\nfalse tunge.\u2019\n  \u2018La hupe toutdis fait son ny,\n  Et l\u2019escarbud converse auci,\n  Entour l\u2019ordure et la merdaille;\n  Mais de ces champs qui sont flori\n  N\u2019ont garde: et par semblance ensi\n  Malvoise langue d\u2019enviaille,\u2019 &c.\n447. \u2018That many envious tale is stered,\u2019 \u2018many\u2019 being a monosyllable\nfor the metre before the vowel, as frequently in the expression \u2018many\na,\u2019 and \u2018envious\u2019 accented on the penultimate syllable. For the use of\n\u2018many\u2019 by itself in the singular cp. ii. 89, iv. 1619, &c.\n473. That is, she is on her guard against doing that of which she might\nafterwards repent. For \u2018hadde I wist\u2019 cp. i. 1888.\n510 f. _I myhte noght To soffre_ &c. A very unusual construction.\n547 ff. \u2018I cannot find that I have spoken anything amiss by reason of\nenvy,\u2019 &c.\n565. \u2018In which he knows that there is poison\u2019: for the arrangement of\nwords cp. i. 833.\n583. \u2018To be amended\u2019: cp. Prol. 83.\n587 ff. The tale of Constance is Chaucer\u2019s _Man of Law\u2019s Tale_, and the\nstory was derived by the two authors from the same source, Nicholas\nTrivet\u2019s Anglo-Norman chronicle. The story as told by him has been\nprinted for the Chaucer Society from MS. Arundel 56, with collation of\na Stockholm copy (_Originals and Analogues_, 1872). The quotations in\nthese Notes, however, are from the Bodleian MS., Rawlinson B. 178.\nGower has followed the original more closely than Chaucer, but he\ndiverges from it in a good many points, as will be seen from the\nfollowing enumeration:\n(1) Gower says nothing of the proficiency of Constance in sciences\nand languages, on which Trivet lays much stress. (2) He abridges the\nnegotiations for marriage with the Souldan (620 ff.). (3) He does not\nmention the seven hundred Saracens with whom the Souldan\u2019s mother\nconspired. (4) He brings Constance to land in Northumberland in the\nsummer instead of on Christmas day (732). (5) He omits the talk between\nConstance and Hermyngeld which leads to the conversion of the latter\n(cp. 752 ff.). (6) According to Trivet the blind man who received\nhis sight was one of the British Christians who had remained after\nthe Saxon conquest, and he went to Wales to bring the bishop Lucius.\n(7) The knight who solicited Constance had been left, according to\nTrivet, in charge during Elda\u2019s absence, and planned his accusation\nagainst her for fear she should report his behaviour to Elda on his\nreturn (cp. 792 ff.). (8) The words spoken when the felon knight was\nsmitten are not the same. Gower moreover makes him confess his crime\nand then die, whereas in the French book he is put to death by the\nking (cp. 879 ff.). (9) The reasons for Domilde\u2019s hatred of Constance\nare omitted by Gower. (10) Trivet says that Domilde gave the messenger\na drugged potion on each occasion (cp. 952 ff., 1008 ff.). (11) The\ncommunication to Constance of the supposed letter from the king, and\nher acceptance of her fate, are omitted by Gower. (12) The prayers\nof Constance for herself and her child upon the sea and her nursing\nof the child are additions made by Gower (1055-1083). (13) According\nto Trivet, Constance landed at the heathen admiral\u2019s castle and was\nentertained there, going back to her ship for the night. Then in the\nnight Thelous came to her, and professing to repent of having denied\nhis faith, prayed that he might go with her and return to a Christian\ncountry. So they put out at sea, and he, moved by the devil, tempted\nher to sin. She persuaded him to look out for land, with a promise of\nyielding to his desires on reaching the shore, and while he is intent\non this occupation, she pushes him overboard (cp. 1084-1125). (14) The\nvengeance of king Alle on his mother is related by Trivet immediately\nafter this, by Gower later. According to Trivet he hewed her to pieces\n(cp. 1226-1301). In the ballad of _Emar\u00e9_ the mother is condemned\nto be burnt, but her sentence is changed to exile. (15) Gower omits\nthe entry of king Alle into Rome and the incident of his being seen\nby Constance as he passed through the streets. (16) Trivet says that\nwhen Morice took the message to the Emperor, the latter was struck by\nhis resemblance to his lost daughter. (17) Gower adds the incident of\nConstance riding forward to meet her father (1500 ff.). (18) According\nto Trivet, Constance returned to Rome because of the illness of her\nfather (cp. 1580 ff.).\nThese differences, besides others of detail, show that Gower treated\nthe story with some degree of freedom.\nBefore Trivet was known as the common source for Chaucer and Gower,\nTyrrwhitt suggested that Chaucer\u2019s tale was taken from Gower. Chaucer\nin fact criticizes and rejects one feature of the tale which occurs in\nGower\u2019s version of it, namely the sending of \u2018the child Maurice\u2019 to\ninvite the Emperor. This incident however comes from Trivet, and it is\nprobably to him that Chaucer refers.\nIt has been argued however in recent times from certain minute\nresemblances in detail and forms of expression between Chaucer\u2019s tale\nand Gower\u2019s, that Chaucer was acquainted with Gower\u2019s rendering of\nthe story as well as with Trivet\u2019s (E. L\u00fccke in _Anglia_, vol. xiv);\nand the same line of reasoning has been employed by others, e.g. Dr.\nSkeat in his edition of Chaucer, to prove that Gower borrowed to\nsome extent from Chaucer. It seems probable that Chaucer\u2019s tale of\nConstance was written earlier than Gower\u2019s, and it is likely enough\nthat Gower was acquainted with his friend\u2019s work and may have conveyed\nsome expressions from it into his own. L\u00fccke adduces twenty-seven\ninstances, more than half of them trivial or unconvincing, but\namounting on the whole to a tolerably strong proof that one of the two\npoets was acquainted with the other\u2019s story. The most convincing of the\nparallels are the following: Gower, \u2018Let take anon this Constantine\u2019\n706, Chaucer, \u2018And Custance have they take anon\u2019 _Cant. Tales_, B 438;\nGower, \u2018lich hir oghne lif Constance loveth\u2019 750, Chaucer, \u2018loved hire\nright as hir lif\u2019 B 535; Gower, \u2018yif me my sihte\u2019 765, Chaucer, \u2018yif me\nmy sighte again\u2019 B 560, Trivet, \u2018qe tu me facetz le signe de la croiz\nsur mes eux enveugles\u2019 f. 34; Gower, \u2018The king with many another mo\nHath christned\u2019 907, Chaucer, \u2018The kyng and many another in that place\nconverted was\u2019 B 685; Gower, \u2018to kepe his wif\u2019 925, Chaucer, \u2018his wyf\nto kepe\u2019 B 717; Gower, \u2018goth to seke Ayein the Scottes for to fonde The\nwerre\u2019 928 ff.; Chaucer, \u2018whan he is gon To Scotlondward, his fomen for\nto seke\u2019 B 717 f.; Gower, \u2018The time set of kinde is come, This lady\nhath hir chambre nome\u2019 931 f. Chaucer, \u2018She halt hire chambre abiding\nCristes wille. The tyme is come\u2019 B 721 f. These resemblances of phrase\nare such as we might expect to find if Gower had read Chaucer\u2019s story\nbefore writing his own. In all essentials he is independent, and it\nis surely not necessary to suppose, as Dr. Skeat does, that a quarrel\nbetween them was caused by such a matter as this.\n590. Tiberius Constantinus was Emperor (at Constantinople) for four\nyears only, 578-582; his wife\u2019s name was Anastasia. He selected Maurice\nof Cappadocia to succeed him, and gave him his daughter in marriage.\nThe romance related by Trivet seems to have no historical foundation,\nbut it was during the reign of Maurice that the mission went from Rome\nfor the conversion of the English, and this may have had something to\ndo with the story that Maurice himself was partly of English origin.\nTrivet himself mentions the historical form of the story, but pretends\nthat he finds a different account in the old Saxon chronicles, \u2018les\naunciens croniques des Sessouns,\u2019 or \u2018l\u2019estoire de Sessons.\u2019\n594. _the god_: cp. Prol. 72. We find both \u2018god\u2019 and \u2018godd\u2019 as forms of\nspelling, so \u2018rod\u2019 and \u2018rodd,\u2019 \u2018bed\u2019 and \u2018bedd.\u2019 Here \u2018godd\u2019 has been\naltered in F by erasure.\n613. Both Chaucer and Gower make the Souldan send for the merchants,\nwhereas in Trivet they are brought before him on accusation: but in\nfact here Gower agrees in essentials with Trivet, while Chaucer invents\na quite different occasion for the interview.\n653. _Betwen hem two_, \u2018by themselves together\u2019: cp. 752, 3517, iii.\n684. _Hire clos Envie_: see note on Prol. 221. The metaphor here may\nbe from spreading a net, or perhaps it means simply she displayed her\nsecret envy.\n693 f. Compare Chaucer\u2019s development of the idea with examples, _Cant.\nTales_, B 470 ff.\n709. _withoute stiere_: Chaucer says \u2018a ship al steereles\u2019 where Trivet\nhas \u2018sanz sigle et sanz naviroun,\u2019 or \u2018sanz viron\u2019 (MS. Rawl.): but\neither \u2018viron\u2019 or \u2018naviron\u2019 might stand for the oar with which the ship\nwas steered.\n709 ff. Note the free transposition of clauses for the sake of the\nrhymes. The logical order would be 709, 711, 710, 713, 712.\n711. _for yeres fyve._ Trivet says \u2018pur treis aunz,\u2019 but he keeps her at\nsea nevertheless for nearly five.\n736. _gon_, plural, \u2018he and his wife go\u2019: cp. 1152.\n749 ff. In the MSS. the paragraph begins at \u2018Constance loveth,\u2019 l. 751.\n752. \u2018They speaking every day together alone,\u2019 an absolute use: cp.\n1723. For \u2018betwen hem two\u2019 cp. 653.\n762. Punctuated after \u2018hire\u2019 in F.\n771. _Thou bysne man._ The word \u2018bysne\u2019 is taken from the original\nstory. Trivet says she spoke in the Saxon language and said, \u2018Bisne\nman, en Ihesu name in rode yslawe haue \u00fei siht\u2019 (MS. Rawl. f. 34).\n785. _As he that._ The reference is to the king, so that we should\nrather expect \u2018As him that,\u2019 but the phrase is a stereotyped one and\ndoes not always vary in accordance with grammatical construction: cp.\n1623. We find however also \u2018As him which,\u2019 iii. 1276.\n791. \u2018The time being appointed moreover\u2019: an absolute use of the\nparticiple.\n831. \u2018trencha la gowle Hermigild\u2019: therefore the fact that Gower\nand Chaucer agree in saying that he cut her throat has no special\nsignificance.\n833. The reading \u2018that dier,\u2019 or \u2018that diere,\u2019 was apparently a mistake\nof the original copyist. It appears in all the unrevised copies of the\nfirst recension and also in B. \u039b however has the corrected reading.\n857. _After_, \u2018In accordance with.\u2019\n880 ff. Here Chaucer follows the original more closely than Gower, as\nalso just above, \u2018him smoot upon the nekke boon.\u2019 The words of the\nmiraculous voice are given in Latin by Trivet, \u2018Aduersus filiam matris\necclesie ponebas scandalum: hoc fecisti et tacui\u2019 (\u2018et non tacui\u2019 Rawl.\nStockh.). Chaucer has (B 674 ff.),\n  \u2018And seyde, \u201cThou hast desclaundred gilteles\n  The doughter of holy chirche in heigh presence:\n  Thus hastou doon and yet holde I my pees.\u201d\u2019\n895. This line occurs several times, e.g. i. 2106, ii. 2670.\n905. _Lucie_, apparently to be pronounced \u2018Luc\u00ede.\u2019 Such names usually\nappear either in the Latin forms \u2018Lucius,\u2019 \u2018Tiberius,\u2019 \u2018Claudius,\u2019\n\u2018Virginius,\u2019 or with accent on the antepenultimate syllable \u2018Tib\u00e9rie,\u2019\n\u2018Merc\u00farie,\u2019 the \u2018i\u2019 not being counted as a syllable.\n947. What the right name really is we can hardly say for certain. The\nprinted text of the French gives \u2018Domulde\u2019 or \u2018Domilde,\u2019 the Rawlinson\nMS. has \u2018Downilde,\u2019 and Chaucer makes it \u2018Donegild.\u2019\n964. _which is of faierie._ In the French book the letter states that\nthe queen has been transformed since the king\u2019s departure into the\nlikeness of another creature and is an evil spirit in woman\u2019s form.\n994 f. \u2018comaunda qe sanz nul countredit feissent sa femme sauvement\ngarder\u2019 f. 34 v^o.\n1001. I punctuate after \u2018Knaresburgh\u2019 on the authority of F.\n1010. The manuscript has a stop after \u2018drunke\u2019 and this seems best.\n1020. Here we have apparently one of the original corruptions of the\nauthor\u2019s text.\n1046 ff. The original has only \u2018grant duel et grant dolour demeneient.\u2019\n1081. _To rocke with_: cp. i. 452.\n1110. _if sche him daunger make_, \u2018if she resist his desire\u2019: see note\n1123. _menable_: see note on i. 1067.\n1132. _er it be falle And hath_ &c.; that is, \u2018until it be so come that\nit hath,\u2019 &c.\n1152. _scholden_: note the plural verb after \u2018I forth with my litel\nSone\u2019: cp. 736.\n1163. Trivet adds \u2018qar issit l\u2019apelerent les Sessoneis\u2019 f. 35 v^o.\n1164. _for noght he preide_ &c., \u2018for none of his prayers to be told,\u2019\n1173. The stop after \u2018Romeward\u2019 is on the authority of F, with which A\nagrees. We can say either, \u2018He was coming from Barbarie towards Rome,\nand was going home,\u2019 or \u2018He was coming from Barbarie, and was going\nhome towards Rome\u2019; but the latter perhaps is the more natural.\n1191. _made sche no chiere._ This must mean here, \u2018she gave no outward\nsign of her thought.\u2019 Usually \u2018to make cheer\u2019 means to be cheerful.\n1243. _what child that were_, subjunctive in indirect question: cp.\n1259. _alle well_: \u2018wel\u2019 seems to be a substantive.\n1275. _as seith the bok._ The \u2018book\u2019 only says \u2018ia tut enflamm\u00e9 de ire.\u2019\n1285. _I schal be venged_: cp. v. 6766. The first and second recensions\nhave \u2018It schal.\u2019\n1300. _was after sunge._ The French book does not say this. It seems\nprobable that Gower was acquainted with ballads on the subject, such as\nthat of _Emar\u00e9_, printed in Ritson\u2019s _Metrical Romances_, ii. 204 ff.\nIt is to be noted that _Emar\u00e9_ is taken from a Breton lay:\n  \u2018Thys ys of Brytayne layes,\n  That was used by olde dayes\n    Men callys playn the garye.\u2019\n1317. According to Trivet he came especially to get absolution for\nhaving killed his mother, and Chaucer follows him here.\n1329. _In help to ben his herbergour._ This seems to mean that the\nquestion was asked with a view to helping to provide a lodging for the\nking. The expression is rather obscure however.\n1351. _seknesse of the See._ This is absurd here, but not so in the\noriginal story. Constance attributes her weakness to the effects\nproduced by her long wanderings at sea, \u2018se acundut par feblesce de sa\ncervele que lui avint en la mere\u2019 f. 36.\n1369. _sihe_, subjunctive, \u2018so that the king might see him.\u2019\n1393. \u2018a ship which was,\u2019 cp. i. 10.\n1405 f. See note on 1163. Trivet speaks here only of the name of Moris.\n1423 f. Gower\u2019s more usual form would be, \u2018Desireth not the heaven so\nmuch, that he ne longeth more,\u2019 as i. 718, &c.\n1464 ff. The connexion of this remark is clearer in the original story,\nwhich says that Constance told her husband, if the Emperor should\nrefuse his prayer, to ask \u2018pur l\u2019amur q\u2019il avoit al alme sa fille\nConstaunce\u2019; because she knew that he denied no one who prayed in this\nform.\n1586 ff. _after that_, \u2018according as\u2019: cp. Prol. 544, iii. 1074. The\nbook says in fact with much apparent accuracy that Alla died nine\nmonths after his return, that Constance returned to Rome half a year\nafter, \u2018pur la novele qe ele oit de la maladie son pere,\u2019 that on\nthe thirteenth day after her arrival the Emperor died in the arms\nof his daughter, and she followed him in a year, the date being St.\nClement\u2019s day of the year 585. It is further stated that Elda, who had\naccompanied Constance to Rome, died at Tours on his way back to England.\n1599. _the wel meninge of love._ In spite of the variations there can\nhardly be a doubt about the true reading here. The word is clearly\n\u2018meninge\u2019 both in F and S, and the change to \u2018whel\u2019 was suggested no\ndoubt by the misreading \u2018meuinge.\u2019 For the expression cp. iii. 599, \u2018To\nlove and to his welwillinge.\u2019\n1613 ff. Gower apparently pieced together this story of Demetrius and\nPerseus from several sources, for it does not seem to occur in any\nsingle authority precisely as he gives it. The first part, which has\nto do with the false accusation brought against Demetrius and its\nconsequences, agrees with the account given in Justin, _Epitome_, lib.\nxxxii. The story of the daughter of Paulus Emilius and her little dog\nis told by Valerius Maximus, _Mem._ i. 5. 3. Finally, the details\nof the defeat of Perseus seem to be taken from the account of a\ncatastrophe which about the same time befell the Basternae, a Thracian\ntribe allied with Perseus, who according to Orosius (iv. 20), when\ncrossing the Danube in winter with large numbers of men and horses,\nwere almost annihilated by the breaking of the ice. The same author\nmentions that after the defeat and capture of Perseus his son exercised\nthe craft of a brass-worker at Rome.\nIt is possible of course that Gower had before him some single account\nin which these elements were already combined. In Vincent of Beauvais,\n_Speculum Hist._ v. 65 f., we find first the catastrophe of the\nBasternae, taken from Orosius, then the Macedonian war from Justin and\nOrosius, with the incident of the dog inserted from Valerius.\n1631 (margin). _testibus que iudicibus_, \u2018witnesses and judges,\u2019 a\ncommon use of the conjunction in Gower\u2019s Latin: cp. \u2018Celsior est Aquila\nque Leone ferocior,\u2019 _Latin Verses after_ i. 574.\n1633. _dorst_, so here in the best MSS. for \u2018dorste.\u2019\n1711. _apparant_, for \u2018heir apparant,\u2019 which was the original reading of\nthe first recension: cp. _Mirour_, 5580,\n  \u2018Car d\u2019autre bien n\u2019est apparant.\u2019\n1723. _livende his father_: for this absolute use cp. 752.\n1757. _upon depos_, that is, having his power given to him as a\ntemporary charge. See the examples in the _New Engl. Dict._\n1778. _And he._ \u2018As he\u2019 is an error which crept into the third\nrecension. The interchange of \u2018As\u2019 with \u2018And\u2019 in Gower MSS. is very\ncommon.\n1793 f. \u2018For such an omen of an hound was most like to him,\u2019 the words\nbeing transposed for the sake of the metre.\n1799. _do slain._ This is apparently past participle by attraction for\n1817 ff. This incident is not related of the army of Perseus in any\nhistory, so far as I know: see note on 1613.\n_Latin Verses._ iv. 7 f. As punctuated in F the couplet runs,\n  \u2018Quod patet esse fides in eo, fraus est que politi\n    Principium pacti, finis habere negat.\u2019\nThis does not seem to give any sense. The text may be translated thus:\n\u2018What appears to be faith in him is in fact fraud, and the end of the\nsmooth covenant disowns the beginning\u2019 (_lit._ \u2018denies that it has the\nbeginning\u2019).\n1921. _it scheweth_, \u2018there appeareth\u2019: cp. iii. 809.\n1943. _how it were_: subjunctive of indirect question; cp. 1243.\n1950. _of love, and._ The punctuation is that of F.\n2016. _byme_: see note on i. 232.\n2018. _For this I weene_, \u2018the other cause is because I ween,\u2019 &c.\n2025. _Forwhy and_, \u2018provided that\u2019: the same line occurs again in\nv. 2563. Compare the use of \u2018for why that\u2019 in _Le Morte Arth._ 389\n(Roxb.), \u2018Thou shalt haue yiftis good, For why \u00feat thou wilte dwelle\nwyth me,\u2019 quoted in the _New Engl. Dict._\n2066. _of his oghne hed._ It may be questioned whether \u2018hed\u2019 is not here\nfrom an O.\u00a0E. \u2018*h\u01e3d,\u2019 a collateral form of \u2018h\u00e1d,\u2019 like the termination\n\u2018-hed\u2019 for \u2018-hod.\u2019 See _New Engl. Dict._, \u2018hede.\u2019 In that case, \u2018of his\noghne hed\u2019 would mean \u2018about his own condition.\u2019 The rhyme with \u2018red\u2019\nis no guide to us.\n2071. _Bot hield_, i.e. \u2018But I held\u2019; see note on i. 1895.\n2098 ff. With this attack on the Lombards compare _Mirour de l\u2019omme_,\n25429 ff. It is the usual popular jealousy of foreign rivals in trade.\n2122. _Fa crere_, \u2018make-believe,\u2019 the art by which they acquired\ncredit in business. The form \u2018crere\u2019 is used in Gower\u2019s French, e. g.\n_Mirour_, 4474.\n2124. _hem stant no doute_, \u2018they have no fear,\u2019 \u2018they are sure\u2019: cp.\niii. 1524, v. 7244. In v. 2118, \u2018which stant of him no doute,\u2019 we have\na somewhat different form of the expression: cp. iii. 2536.\n2157 ff. The story is mainly taken from Ovid, _Metam._ ix. 101 ff.,\nbut probably Gower was acquainted also with the epistle, _Deianira\nHerculi_, and he has (naturally enough) supposed that what is there\nsaid of Hercules and Omphale, the exchange of clothes &c., referred to\nthe relations of Hercules and Iole: see 2268 ff. \u2018The kinges dowhter of\nEurice\u2019 is no doubt derived from the expression \u2018Eurytidosque Ioles\u2019:\ncp. _Traiti\u00e9_, vii. 2. Ovid\u2019s account of the death of Hercules is very\nmuch shortened by our author, and not without good reason.\n2160. That is, \u2018it befell him to desire,\u2019 &c.\n2299. _al of_: so the first and second recension copies generally, and\nalso W. The sense seems to require it, rather than \u2018of al,\u2019 given by\nFH\u2083.\n2341. _his slyh compas_: a clear case of the loss of inflexion in the\nadjective, notwithstanding that it is a native English stem. The same\nword occurs in the definite form in l. 2374 \u2018with his slyhe cast.\u2019\n2346. _chalk for chese_: cp. Prol. 416.\n2366. _axeth no felawe_, \u2018requires none to share it.\u2019\n2392. The metre requires the form \u2018bote,\u2019 which is etymologically\ncorrect, and is given in the best MSS.\n2403. _Me roghte noght_: pret. subjunctive, \u2018I should not care.\u2019\n2423. _I wolde_: cp. iii. 78. We should expect the negative \u2018I nolde,\u2019\n            \u2018I wol noght say\n  That I nam glad on other side.\u2019\nThe conditional clause thrown in has broken the thread of the sentence.\n2430. _tant ne quant_: so _Mirour de l\u2019omme_, 3654, 23358.\n2447. _in a wayt_: so given by the best copies, cp. 2999, but \u2018upon\n2451 ff. In the MSS. the paragraph is marked as beginning with the next\nline, \u2018At Troie how that,\u2019 the line before being insignificant. As to\nthe first story referred to in the text, Gower may have known it from\nHyginus (_Fab._ cvi), or from Ovid, _Her. Ep._ iii. The example of\nDiomede and Troilus had been popularized by Chaucer, who had the name\n\u2018Criseide\u2019 from Boccaccio\u2019s \u2018Griseida.\u2019 In Beno\u00eet and Guido the name is\n\u2018Briseida,\u2019 but Boccaccio was aware that Briseis was a different person\n(_Gen. Deorum_, xii. 52).\n2459 ff. The name Geta was taken by Gower from the Geta of Vitalis\nBlesensis, a dramatic piece in Latin elegiacs founded on Plautus, in\nwhich Geta takes the place of Sosia: see Wright\u2019s Early Mysteries,\n&c., pp. 79-90. It may be suspected that our author himself\nmodified the story in order to make it more suitable for his purpose by\nsubstituting a mortal friend for Jupiter. We may note that he has also\nreversed the part played by Amphitryon.\n2501 ff. I cannot indicate the source of this tale.\n2537. _As thei._ The sense seems to require this reading, which is found\nhowever in only two MSS., so far as I know, and those not the best. It\nappears as a correction in Berthelet\u2019s second edition.\n2550. _which that him beclipte._ Either this means \u2018who was encompassing\nhim,\u2019 that is pressing upon his borders, referring to the Caliph of\nEgypt, or \u2018which encircled his territory,\u2019 referring to what follows,\n\u2018in a Marche costeiant.\u2019 In the latter case we should have a very bold\ninversion of clauses for the sake of rhyme, but hardly more so than in\n2558. _unto Kaire._ It is evident that the author conceives this as the\ncapital not of Egypt but of Persia: cp. 2648.\n2578. _hair._ The form of the word is accommodated to the rhyme: so iv.\n2642. _Upon hire oth_ &c., inverted order, \u2018how it was a token that she\nshould be his wife upon her oath,\u2019 i.e. in accordance with her oath.\n2670. The same line occurs also i. 2106, ii. 895.\n2680. _tome_, i.e. \u2018leisure,\u2019 \u2018opportunity,\u2019 from the adjective \u2018tom,\u2019\nempty. The reading \u2018come\u2019 is due probably to the misunderstanding of a\nrather unusual word, but the rhyme \u2018Rome: come\u2019 (past partic.) is not\nan admissible one (cp. K. Fahrenburg in _Archiv f\u00fcr neuere Sprachen_,\nvol. 89, p. 406, who of course is not aware of the corruption).\n2803. The account of Boniface VIII which was most current in England\nis that which we find given in Rishanger\u2019s Chronicle and repeated by\nHigden and Walsingham. It is as follows, under the year 1294:--\n_Papa cedit._\n\u2018Coelestinus Papa se minus sufficientem ad regendam Ecclesiam\nsentiens, de consilio Benedicti Gaietani cessit Papatui, edita prius\nconstitutione super cessione Pontificum Romanorum.\n_Supplantatio Papae._\n\u2018In vigilia Natalis Domini apud Neapolim in Papam eligitur Benedictus\nGaietanus.... De quo praedecessor eius Coelestinus, vir vitae\nanachoriticae, eo quod eum ad cedendum Papatui subdole induxisset,\nprophetavit in hunc modum, prout fertur: \u201cAscendisti ut vulpes,\nregnabis ut leo, morieris ut canis.\u201d Et ita sane contigit; nam\nipsum Papam ut Papatui cederet et ut Papa quilibet cedere posset,\nconstitutionem edere fecit; quam quidem postmodum ipsemet Papa\neffectus revocavit. Deinde rigide regens generosos quosdam de Columpna\nCardinales deposuit; Regi Francorum in multis non solum obstitit, sed\neum totis viribus deponere insudavit. Igitur Senescallus Franciae,\nWillelmus de Longareto, vir quidem in agibilibus admodum circumspectus,\net fratres de Columpna praedicti, foederatis viribus Bonifacium Papam\ncomprehenderunt et in equum effrenem, versa facie ad caudam, sine freno\nposuerunt; quem sic discurrere ad novissimum halitum coegerunt, ac\ntandem fame necaverunt.\u2019\nIt remains to be asked where Gower found the story of the\nspeaking-trumpet by means of which Celestin was moved to his\nabdication, why he supposed that the capture of Boniface took place\nnear Avignon, and whence came such additional details as we have in l.\nAs to the first, it was certainly a current story, because we find it\nrepeated by later writers, as Paulus Langius, _Chron. Citiz._, ann.\n1294, \u2018Per fistulam etiam frequentius noctu in cubili per parietem\nmissam, velut coelica vox esset, loquebatur ei: \u201cCelestine, Celestine,\nrenuncia papatui, quia aliter saluari non poteris, nam vires tuas\nexcedit.\u201d\u2019\nAs to the death of Boniface, it was commonly reported that he had\nbeen starved in prison, the fact being that after the episode of his\ncaptivity he refused to take food, and the biting of his hands was\nobserved as a symptom of extreme vexation, \u2018saepe caput muro concussit\net digitos momordit,\u2019 \u2018per plures dies ira feruidus manus sibi arrodere\nvidebatur,\u2019 &c. Ciacon. _Vita Pont._ p. 655.\n2875. _of such prolacioun_,\u2019with so prolonged a note.\u2019\n2966. _Lowyz._ This of course is a mistake historically.\n2985. _And seiden._ For omission of pronoun cp. i. 1895.\n2995. _de Langharet._ We find this form of the name, or something\nequivalent, in the English Chronicles quoted, and also in Villani. The\ntrue name was apparently \u2018de Nogaret.\u2019\n3001. _at Avinoun._ This is quite unhistorical, and the precise mention\nof \u2018Pontsorge\u2019 (or as our author first wrote it, \u2018Poursorge\u2019) seems to\npoint to the use of some particular form of the story, which cannot at\npresent be indicated.\n3033 ff. This saying is sometimes given in the form of a prophecy, and\nattributed to the predecessor of Boniface, whose resignation he was\nsaid to have procured: see the passage quoted on l. 2803.\n3037. _to the houndes like_, \u2018after the likeness of the hound\u2019: cp. i.\n2791, \u2018to his liche.\u2019 The form \u2018like\u2019 would hardly be admissible here\nas an adjective for \u2018lik.\u2019\n3056. This prophecy no doubt was current among the many attributed to\nthe Abbot Joachim, but I do not find it exactly in the form here given.\nThe quotation of it in the margin of F is in a different hand from that\nof the text and of the heading \u2018Nota de prophecia\u2019 &c. The omission of\nthe Latin altogether in some manuscripts, as AdT, W, has no special\nsignificance for this passage.\n3081 f. \u2018He shall not be able to abstain from hindering him.\u2019\n3095. This saying, which is here attributed to Seneca, and which\nappears also in the _Mirour de l\u2019omme_ in a slightly different form,\n3831 ff., may be based really upon the well-known passage of Dante,\n_Inf._ xiii. 64.\n_Latin Verses._ vi. 4. _Dumque_, for \u2018Dum,\u2019 as sometimes in the _Vox\nClamantis_.\n_ethnica flamma_: see note on l. 20.\n3160. See note on i. 232.\n3187. The Latin books referred to are the current lives of Saint\nSilvester, the substance of which is reproduced in the _Legenda Aurea_.\nGower tells the story in considerably better style than we have it\nthere, with amplifications of his own, especially as regards the\nreflections of Constantine, 3243 ff., and the preaching of Silvester\nto the Emperor, 3383 ff. There are some variations in detail from the\ncurrent account which may or may not point to a special source. For\nexample, in the Life of Silvester we are told that the Emperor met the\nlamenting mothers as he was riding up to the Capitol to take his bath\nof blood, and in all forms of the legend that I have seen the mountain\nwhere Silvester lay in hiding was Soracte (or Saraptis) and not Celion.\nThe name may however have been altered by Gower for metrical reasons,\nas was sometimes his habit; see note on i. 1407 (end).\n3210. _of Accidence._ \u2018Accidentia\u2019 in its medical sense is explained as\n\u2018affectus praeter naturam\u2019: cp. v. 763.\n3243 ff. These reflections, continued to l. 3300, are an expanded\nand improved form of the rather tasteless string of maxims given\nin the legend, the most pointed of which is that with which our\nauthor concludes, \u2018Omnium se esse dominum comprobat, qui servum se\nmonstraverit pietatis.\u2019\n3260. _his oghne wone._ This appears to mean \u2018according to his own\nhabits,\u2019 like \u2018his oghne hondes\u2019 (i. 1427), \u2018his oghne mouth\u2019 (v.\n5455), for \u2018with his own hands,\u2019 &c.\n3507. _vertu sovereine_: a clear case of the French feminine inflexion,\nwhich must have been a very natural variation in such expressions as\nthis; cp. i. 2677. In French as in English our author would feel at\nliberty to adapt the form to the rhyme or metre: so we have \u2018sa joye\nsoverein\u2019 _Mir._ 4810, but \u2018ma sovereine joie\u2019 _Bal._ ix. 7.\n3517. _betwen ous tweie_, i.e. \u2018together\u2019; cp. l. 653.\nLIB. III.\n4. _ther nis on._ Note the repetition of the negative from the clause\nabove.\n71. _the leng the ferre_, i.e. \u2018the lengere the ferre.\u2019\n78. _mihte I_, for \u2018ne mihte I\u2019: cp. ii. 2423.\n83. _redy to wraththe_: cp. ii. 3444, \u2018redi to the feith.\u2019\n143 ff. The story is from Ovid, _Her. Ep._ xi. It is that which is\nreferred to by Chaucer, _Cant. Tales_, B 77,\n  \u2018But certeinly no word ne writeth he\n  Of thilke wikke ensample of Canacee,\n  That loved hir owene brother synfully.\u2019\n(Note that the name \u2018Canace\u2019 is used by Gower so as to rhyme with\n\u2018place.\u2019)\nIn spite of the character of the subject, it must be allowed that Gower\ntells the story in a very touching manner, and he shows good taste in\nomitting some of Ovid\u2019s details, as for example those in _Ep._ 39-44.\nThe appeal of Canace to her father as given by Gower is original, and\nso for the most part is the letter to her brother and the picturesque\nand pathetic scene of her death. On the whole this must be regarded as\na case in which our author has greatly improved upon his authority.\nLydgate obviously has Gower\u2019s story before him when he introduces\nthe tale (quite needlessly) into his _Fall of Princes_. It may be\nnoted that in Ovid also the catastrophe is given as a consequence of\nungoverned anger:\n  \u2018Imperat, heu! ventis, tumidae non imperat irae.\u2019\n172. _lawe positif_: see note on Prol. 247. Gower\u2019s view is that there\nis nothing naturally immoral about an incestuous marriage, but that it\nis made wrong by the \u2018lex positiva\u2019 of the Church. This position he\nmakes clear at the beginning of the eighth book, by showing that in\nthe first ages of the world such marriages must have been sanctioned\nby divine authority, and that the idea of kinship as a bar to marriage\nhad grown up gradually, cousins being allowed to marry among the Jews,\nthough brother and sister might not, and that finally the Church had\nordered,\n  \u2018That non schal wedden of his ken\n  Ne the seconde ne the thridde.\u2019 viii. 147 f.\nIf attacked by Chaucer with regard to the subject of this story, he\nwould no doubt defend himself by arguing that the vice with which it\ndealt was not against nature, and that the erring brother and sister\nwere in truth far more deserving of sympathy than the father who\ntook such cruel vengeance. Notwithstanding his general strictness\nin matters of morality, Gower was something of a fatalist, cp. the\nrecurring phrases of 1222, 1348, 1677, iv. 1524, &c., and he repeatedly\nemphasizes the irresistible character of the impulses of nature in\n(margin), \u2018intollerabilem iuuentutis concupiscenciam.\u2019\n219. \u2018the child which was,\u2019 cp. i. 10.\n  \u2018Et iubet ex merito scire quid iste velit.\u2019\n279 ff. This letter is for the most part original. That which we have\nin Ovid is mainly narrative.\n292. _If that_ &c. The point of this as it occurs in Ovid depends upon\nthe fact that her child has already been exposed and, as she conceives,\ntorn by wild beasts, and she entreats her brother if possible to\ncollect his remains and lay them by her,--a very natural and pathetic\nrequest. Gower has chosen for the sake of picturesque effect in this\nscene to make the exposure of the child come after the death of the\nmother, and he should therefore perhaps have omitted the reference to\nthe child\u2019s burial.\n  \u2018Dextra tenet calamum, strictum tenet altera ferrum,\n    Et iacet in gremio charta soluta meo.\u2019\n315. The word \u2018baskleth\u2019 is perhaps a genuine alternative reading.\n331. \u2018Of such a thing done as that was.\u2019 We must not be tempted by the\ncorrection \u2018tho\u2019 for \u2018that.\u2019\n352. A fatalistic maxim which is often repeated, e.g. i. 1714, \u2018nede he\nmot that nede schal.\u2019\n355. The revision of this line for the third recension may indicate\na preference for throwing back the accent of \u2018nature\u2019 in the English\nfashion: so ii. 1376, but \u2018nat\u00fare\u2019 ll. 175, 350.\n361 ff. This is from Ovid, _Met._ iii. 324 ff. Gower has chosen to omit\nthe sequel of the story, which was that after seven years Tiresias saw\nthe same snakes again, and by striking them a second time recovered his\nformer sex. This being so, he is obliged to make a separate story (736\nff.) of the dispute between Jupiter and Juno, which gave Ovid occasion\nfor mentioning the incident of the snakes.\n382. _Wherof_,\u2019 In regard to which.\u2019\n390. _menable_, \u2018apt to be led\u2019; see note on i. 1067. For the\nvariations of reading cp. ii. 1599, and below, 519.\n417. \u2018Cheste\u2019 is that form of contention which expresses itself in\nangry words. Gower seems to have taken it to be connected with the verb\n  Ce dist, que deinz le cuer de luy\n  Folie buylle tresparmy,\n  Comme du fontaine la liquour.\u2019\nThe reference is to Proverbs xv. 2, \u2018os fatuorum ebullit stultitiam.\u2019\n436. _oppose_, \u2018inquire.\u2019\n463 ff. See note on the Latin verses at the beginning of the Prologue,\n479. That is, rather than sing such a creed, I would choose to be\nunlearned and know no creed at all.\n487. _Upon hirself_, i.e. upon her authority.\n515. _balketh._ A \u2018balk\u2019 is a ridge left unploughed, and \u2018to balk\u2019\nin ploughing is to leave a ridge either between two furrows or in\nthe furrow itself, the plough being permitted to pass over a piece\nof ground without breaking it. Here it is referred to as an accident\narising either from not ploughing straight or not keeping the\nploughshare regularly at the proper depth. From this idea of leaving\nout something come most of the other meanings of the verb: see _New\nEngl. Dict._\n544. _Hire oghte noght be._ For this impersonal use with the simple\ninfinitive cp. 704.\n585. This expression, which Pauli for some reason calls an \u2018obscene\nproverb,\u2019 seems to be nearly equivalent to the saying about the bird\nthat fouls his own nest (cp. _Mirour_, 23413), and refers apparently to\nrecriminations between the owl and the stock upon which he sits, on the\nmatter of cleanliness. The application is to the case of the man who\nquarrels with his own performances, and naturally has the worst of it\nhimself.\n626. \u2018World\u2019 seems to be the true reading here, though \u2018word\u2019 stood in\nthe earlier form of text. The meaning is \u2018that state of things shall\nnever be permitted by me.\u2019 The use of \u2018world\u2019 is like that which we\nhave in i. 178, where \u2018mi world\u2019 means \u2018my condition\u2019: cp. Prol. 383,\n1081. The verb \u2018asterte\u2019 is used in the sense of escaping notice and so\nbeing allowed to pass or to happen: cp. i. 1934,\n  \u2018Bot that ne schal me noght asterte,\n  To wene forto be worthi,\u2019 &c.\nThe expression \u2018that word schal me nevere asterte\u2019 is a more ordinary\none (and therefore more likely to have been introduced by a copyist),\nbut it gives no satisfactory sense here.\n641 ff. The story was a hackneyed one, and occurs in many places. It is\nshortly told by Jerome, _Adv. Jovin._ i. 48.\n665. _what labour that sche toke._ The verb is subjunctive, either\nbecause the form of speech is indirect, cp. 708, or because the\nexpression is indefinite.\n699. Cp. _Mirour_, 4185 ff., where after telling the same story the\nauthor roundly declares that he shall not follow the example.\n708. _how that it stode_: subjunctive of indirect speech, under rhyme\ninfluence: cp. ii. 1243 and l. 771 below, and see note on Prol. 41.\n736. _Met._ iii. 316 ff. We have here the rest of the story which was\nreferred to above, 361 ff. The point of the incident as told by Ovid is\n(perhaps purposely) missed by Gower, who does not mention the reason\nwhy Tiresias was selected as judge.\n737. That is, according to the religious belief which then prevailed.\n762. \u2018And yet the other state would have pleased him better, to have\nhad\u2019 &c.\n771. _what he mene_: for the subjunctive cp. 708.\n782. _of olde ensample_: for \u2018olde\u2019 in this expression cp. 1683; but\n\u2018of old time,\u2019 i. 1072, \u2018an old ensample,\u2019 iv. 75.\n783. This is from Ovid, _Met._ ii. 542 ff. The Cornide of Gower\u2019s story\nis Coronis. The story is told at greater length by Chaucer as the\n_Manciple\u2019s Tale_.\n818 ff. From Ovid, _Fasti_, ii. 585 ff.\n889. _fals_: see note on Prol. 221.\n918. F alone gives \u2018overmor,\u2019 but it is probably what the author\nintended, though his first editions had the common variation \u2018evermor.\u2019\nS is here defective.\n957. _sleth_, \u2018strikes.\u2019\n971. _who so rede_: subjunctive because indefinite; cp. 2508 and note\non Prol. 460.\n973 ff. This story may be found in Beno\u00eet\u2019s _Roman de Troie_, 27551\nff. and in Guido, lib. 32 (n 3 v^o, ed. Argent.). We must note however\nthat for the classical Nauplius we find in Gower \u2018Namplus,\u2019 whereas in\nBeno\u00eet and Guido both it is \u2018Naulus\u2019: therefore it would seem that our\nauthor had before him also some other form of the story, where he found\nthe name \u2018Nauplius\u2019 or \u2018Nauplus,\u2019 which he read \u2018Nanplus\u2019 or \u2018Namplus.\u2019\nPerhaps this may have been Hyginus, _Fab._ cxvi. Elsewhere Gower\nusually follows Beno\u00eet rather than Guido, but here several expressions\noccur which seem to be suggested by Guido\u2019s form of the story: see\nnotes on 1030 and 1063. Also Gower says nothing of the incident of\nrocks being hurled down on the Greeks (_Rom. de Troie_, 27795 ff.),\nwhich is also omitted by Guido.\n1002. The name which appears here and in the Latin margin as \u2018Namplus,\u2019\nwith no important variation of reading, is quite clearly \u2018Nauplus\u2019 in\n1021. _Homward_, i.e. going towards home: cp. 2451.\n1030 f. _Hist. Troiana_, n 4, \u2018qui necesse habebant per confinia regni\nsui transire.\u2019\n1036. _it sihe_, \u2018might see it.\u2019\n1049. _ten or twelve._ Guido says two hundred. Beno\u00eet does not specify\nthe number of ships, but says that ten thousand men were lost. Gower\nhas judiciously reduced the number.\n1063. Cp. _Hist. Troiana_, n 4 v^o, \u2018fugiunt et se immittunt in pelagus\nspaciosum.\u2019\n1065. \u2018what\u2019 for \u2018war,\u2019 which appears in the unrevised form of the\nfirst recension, must be an error of the original scribe: on the other\nhand, \u2018tyme\u2019 for \u2018dai\u2019 proceeded no doubt originally from the author\nand was altered in order to make the verse run more smoothly.\n_Latin Verses._ iv. 1. _et sit spiritus eius Naribus_: a reference to\nIsaiah ii. 22, \u2018Quiescite ergo ab homine, cuius spiritus in naribus\neius est.\u2019 The same passage is quoted in _Mirour_, 4754, and it is\nevident there that the \u2018breath in the nostrils\u2019 was understood by our\nauthor to stand for fury of anger.\n1113. _war hem wel_, \u2018let them beware.\u2019\n1158. The contest in the heart between Wit and Reason on the one hand\nand Will and Hope on the other is quite in the style of the _Roman de\nla Rose_, where Reason and the Lover have an endless controversy (2983\nff.). Though the agencies are clearly personified here, the author has\nnot assigned capital letters to their names.\n1166. _out of retenue_, \u2018out of my service.\u2019\n1173. _jeupartie_, \u2018discord,\u2019 one side being matched against the other.\nThe first reading was \u2018champartie,\u2019 which may have proceeded from the\nauthor. It is clear that this word was used by Lydgate in the sense\nof \u2018rivalry\u2019 or \u2018contest\u2019 in the phrase \u2018holde champartie,\u2019 and this\nmay either have come from the idea of partnership, implying division\nof power and so rivalry, as in Chaucer, _Cant. Tales_, A 1949, or\nfrom the legal sense, with which Gower and Lydgate would doubtless be\nacquainted, meaning partnership for a contentious purpose. There seems\nno sufficient reason for supposing (with the _New Engl. Dict._) that\nLydgate\u2019s use was founded on a misunderstanding of Chaucer.\n1183. _and til._ Caxton and Berthelet both have \u2018tyl that\u2019 for \u2018and\ntil,\u2019 and one is tempted to suggest that \u2018and til\u2019 was meant to stand\nfor \u2018until.\u2019\n1201 ff. The story of the visit of Alexander to Diogenes was a common\none enough, and it is hardly worth while to investigate its source for\nGower. He probably here combined various materials into one narrative,\nfor the usual form of the story as given by Vincent of Beauvais, _Spec.\nHist._ iii. 68 f., and in the _Gesta Romanorum_, does not include the\nconversation about the Reason and the Will. This may have been derived\nfrom Walter Burley, _De Vita Philosophorum_, cap. l., \u2018Dum Alexander\nrex coram Diogene transiret, Diogenes tanquam illum spernens non\nrespexit; cui dixit Alexander, \u201cQuid est Diogenes quod me non respicis,\nquasi mei non indigeas?\u201d Cui ille, \u201cAd quid necesse habeo servi\nservorum meorum?\u201d Et Alexander, \u201cNumquid servorum tuorum servus sum?\u201d\nAit, \u201cEgo prevaleo cupiditatibus meis refrenans illas et subiciens\nmihi illas ut serviant: tibi autem cupiditates prevalent, et servus\nearum efficeris, earum obtemperans iussioni: servus igitur es servorum\nmeorum.\u201d\u2019 Burley gives the other part of the conversation separately.\nThe incident of the messenger sent to inquire and of the answer which\nhe brought back is no doubt due to Gower, as also the idea of the \u2018tun\u2019\nbeing set on an axle and adapted for astronomical observations.\n1212. The \u2018dolium\u2019 was of course popularly regarded as a wooden cask.\n1222. \u2018As fate would have it\u2019: see note on 172 (end), and cp. 1442.\n1224. _the Sonne ariste_, i.e. the rising of the sun: so iv. 1285, \u2018and\nthat was er the Sonne Ariste.\u2019\n1310. _to schifte_, \u2018to dispose of.\u2019 In Burley, \u2018rogo ne auferas quod\ndare non potes.\u2019\n1331 ff. The tale of Pyramus and Thisbe is from Ovid, _Met._ iv.\n55-166. Chaucer has taken it from the same source in the _Legend of\nGood Women_. When we compare the results, we find that in this instance\nit is Chaucer who has followed his authority closely, while Gower gives\na paraphrase in his own language and with several variations of detail.\nHe says, for example, that the lovers themselves made the hole in the\nwall through which they conversed; he omits Ninus\u2019 tomb; he speaks\nof a lion, not a lioness; he says that Thisbe hid herself in a bush\n(not a cave), and that then the lion slew and devoured a beast before\ndrinking at the spring; he cuts short the speech of Pyramus before\nkilling himself; he represents that Pyramus was slain at once instead\nof living until Thisbe came; he invents an entirely new speech for\nThisbe; and he judiciously omits, as Chaucer does also, the mention of\nthe mulberry-tree and its transformation.\nIn short, Gower writes apparently from a general recollection of the\nstory, while Chaucer evidently has his Ovid before him and endeavours\nto translate almost every phrase, showing thereby his good taste, for\nOvid tells the story well.\nThe following points in Ovid (among others) are reproduced by Chaucer\nand not by Gower: l. 56, \u2018quas Oriens habuit\u2019; 58, \u2018Coctilibus\nmuris\u2019; 59, \u2018Notitiam primosque gradus vicinia fecit\u2019 (which Chaucer\nmisunderstands, however); 62, \u2018Ex aequo captis \u2019 &c.; 64, \u2018Quoque\nmagis tegitur, tectus magis aestuat ignis\u2019; 65, \u2018Fissus erat tenui\nrima,\u2019 &c.; 68, \u2018Quid non sentit amor?\u2019; 73-77, the speeches of the\nlovers to the wall; 81 f., \u2018Postera nocturnos aurora\u2019 &c.; 85, \u2018Fallere\ncustodes\u2019; 87, \u2018Neve sit errandum\u2019 &c.; 94, \u2018adopertaque vultum\u2019; 97,\n\u2018leaena\u2019; 99, \u2018ad lunae radios\u2019; 100, \u2018in antrum\u2019; 105, \u2018vestigia vidit\nin alto Pulvere\u2019 &c.; 108, \u2018Una duos nox, inquit, perdet amantes,\u2019\nand the rest of this speech; 117 f., \u2018Utque dedit notae lacrimas,\u2019\n&c.; 122, \u2018Non aliter quam cum vitiato fistula plumbo Scinditur\u2019;\n130, \u2018Quantaque vitarit narrare pericula gestit\u2019; 133, \u2018tremebunda\nvidet pulsare cruentum Membra solum\u2019; 134 f., \u2018oraque buxo\u2019 &c.; 140,\n\u2018Vulnera supplevit\u2019 &c.; 145, \u2018oculos iam morte gravatos\u2019; 148 ff., the\nspeech of Thisbe, except the reference to the mulberry-tree.\nGower\u2019s rendering of the story is inferior to that of Chaucer, as might\nbe expected, but nevertheless it is simple and pathetic. It has even\nsome points of superiority, as 1386 f., the passage of Thisbe through\nthe town at night; 1400, \u2018with his blodi snoute\u2019; 1411, the terror\nof Thisbe when concealed in the bush; and finally 1486 ff., where\ninstead of deliberately resolving on death and inflicting it with calm\nresolution, she is more naturally represented as overcome by a sudden\nimpulse in the midst of her mourning and killing herself almost without\nconsciousness of what she did.\n1348. _as it scholde be_: cp. 1222, \u2018As thing which scholde so betyde.\u2019\n1356. All the best copies have \u2018miht\u2019 or \u2018might\u2019 here: cp. 1440. The\ndistinction, however, between \u2018miht\u2019 (= mayest) and \u2018mihte\u2019 is usually\nwell preserved by our author.\n1394. _In haste and_: so ll. 1396, 1415. On the other hand, in 1430 we\nhave a stop after \u2018folhaste\u2019 (in F), while 1447 remains doubtful.\n1442. _as it schal betide_, cp. 1222.\n1448. _For sche_, a reference to the \u2018folhaste\u2019 of the previous line.\nIt was his haste that destroyed him, for if he had waited but a little\nhe would have seen her come.\n1466 f. \u2018If it be only by this mishap which has befallen my love and\nme together.\u2019 For the use of \u2018betwen\u2019 see note on ii. 653. The position\nof \u2018Only\u2019 is affected by metrical requirements: see note on ii. 709.\n1473. _oure herte bothe_, \u2018the hearts of us both.\u2019 The singular \u2018herte\u2019\nis given by the best copies of each recension.\n1496. _Bewar_: thus written several times in F, e.g. 1738. Here A also\nhas \u2018Bewar.\u2019\n1524. _him stant of me no fere_: cp. ii. 2124.\n1537. _Daunger_: see note on i. 2443.\n1593 ff. The construction of the sentence is interrupted, but the sense\nis clear: \u2018For if I, who have given all my will and wit to her service,\nshould in reward thereof be suffered to die, it would be pity.\u2019 For\nthis kind of irregularity cp. i. 98, 2948, &c.\n1605. The reading \u2018in such,\u2019 though given by both S and F, must be\nwrong.\n1630. _overthrewe._ The verb no doubt is intransitive, as often, e.g.\n1666. _him oghte have be_: cp. 704.\n1685 ff. Ovid, _Met._ i. 453-567. Gower cuts the story short.\n  \u2018Quod facit auratum est et cuspide fulget acuta.\u2019\n(Merkel alters \u2018auratum\u2019 to \u2018hamatum,\u2019 but this is certainly wrong.)\n1704. Note that the final syllable of \u2018Daphne\u2019 is subject to elision\nhere and in 1716: so \u2018Progne\u2019 v. 5574, &c.\n1718 ff. The suggestion is Gower\u2019s own, as in other similar cases, e.g.\n1743. \u2018And it is to be desired that a man,\u2019 &c.\n1757 ff. This story is chiefly from Beno\u00eet, _Roman de Troie_, 28025\nff. Guido omits many details which are given by Gower. Note that in\nl. 28025, where Joly\u2019s edition has \u2018Samas,\u2019 Guido and Gower both have\n\u2018Athemas.\u2019 Our author has treated his materials freely and tells the\nstory at greater length. The speech which he assigns to Nestor is for\nthe most part original.\n1885 ff. The tale of Orestes is from Beno\u00eet de Sainte-More, _Rom. de\nvisit of Orestes to Athens to obtain help for his expedition, the\nportion of the oracle which bad him tear away his mother\u2019s breasts,\nand the name of Menetius (or Menesteus), who defended Orestes, and\nGower\u2019s details are in general more in accordance with those of Beno\u00eet.\nA few exceptions may be found, however. For example, Gower says that\nAgamemnon was murdered as he lay in bed (1915), Guido, \u2018dum suo\nsoporatus dormiret in lecto,\u2019 but Beno\u00eet only, \u2018L\u2019ont la premiere nuit\nocis.\u2019 Again, Guido calls Idomeneus \u2018consanguineum eius,\u2019 and Gower\nsays, \u2018So as he was of his lignage,\u2019 of which Beno\u00eet says nothing. No\ndoubt Gower was acquainted with both, and preferred the French because\nhe perceived it to be better.\n1911. \u2018To set her love in place where it cannot be secure.\u2019\n2022 f. _Cropheon ... Phoieus._ The names are given as \u2018Trofion\u2019\nand \u2018Florentes\u2019 by Beno\u00eet (Joly\u2019s text), \u2018Troiesem\u2019 (\u2018Croeze\u2019\nMS.) and \u2018Forensis\u2019 by Guido. They are originally derived from a\nmisunderstanding of a passage in Dictys, _Bell. Troi._ vi. 3, \u2018armatus\ncum praedicta manu ad Strophium venit: is namque Phocensis, cuius\nfilia,\u2019 &c.\n2055 ff. This speech is introduced by Gower.\n  \u2018Li un dient qu\u2019il a fet dreit,\n  Et li autre que non aveit.\u2019\n  _Rom. de Troie_, 28275.\n2145. _Meneste\u00fcs._ This is a more correct form of the name than the\n\u2018Menetius,\u2019 which we have in Joly\u2019s text of Beno\u00eet.\n2148. _of the goddes bede._ Here we perhaps have Guido rather than\nBeno\u00eet.\n2173. _Egiona._ The name is properly Erigona, and so it is given by\nBeno\u00eet. The moralization on her fate, 2183 ff., is due to our author,\nand it is rather out of place, considering the circumstances of the\nstory.\n2346. _the trew man._ In F we have \u2018trew,\u2019 altered apparently from\n\u2018trewe,\u2019 which is the usual and the more correct form: \u2018the trew man to\nthe plowh\u2019 means the labourer who truly serves the plough.\n2358. This is simply a repetition of 2355, \u2018thei stonde of on acord.\u2019\n\u2018As of corage\u2019 means as regards their feeling or inclination: for this\n2363 ff. A very common story, found shortly in Augustine, _Civ. Dei_,\niv. 4, and repeated in the _Gesta Romanorum_ and many other books.\nGower has expanded it after his own fashion.\n2424 f. \u2018that men set their hearts to make gain by such wrong doing.\u2019\n2451. _homward_, i.e. \u2018going homeward.\u2019 The word included something of\na verbal sense, as we see in i. 938, iii. 1021: so also \u2018toward\u2019 in l.\n2458. _the world mistimed._ The verb \u2018mistime\u2019 means properly \u2018to\nhappen amiss,\u2019 with the suggestion that it is by the fault of the\nperson concerned. Gower uses it here transitively for \u2018to manage\namiss,\u2019 while in vi. 4 \u2018was mystymed\u2019 means \u2018came unhappily about.\u2019\n2508. _what man ... rede_: for the subjunctive see note on Prol. 460.\n2536. \u2018Hardly have any fear\u2019: see note on ii. 2124.\n2555. Acastus was king of Iolcos. He purified Peleus, as some say of\nthe murder of Eurytion, but according to others of that of Phocus:\ncp. Bocc. _Gen. Deorum_, xii. 50, \u2018ad Magnetas abiit, ubi ab Achasto\nfraterna caede purgatus est.\u2019\n2563 f. Alcmaeon, son of Amphiaraus, was purified by Achelous, whom our\nauthor here takes for a priest.\n2599 ff. This anecdote is told also in the _Mirour_, 5029-5040, and\nthere also it is ascribed to Solinus. I do not find it, however, in his\nbook.\n2608 ff. For the irregularity of this sentence cp. 1593 ff.\n2639 ff. The story is taken from Beno\u00eet _(Rom. de Troie_, 6497-6590),\nas we may see at once from the name \u2018Theucer,\u2019 which Guido gives\nrather more correctly as \u2018Theutran.\u2019 Also ll. 2674-2680, _Roman de\nTroie_, 6545-6553, have nothing corresponding to them in Guido. Guido\nhere certainly referred to a copy of the so-called Dares, where the\nname occurs in its classical form \u2018Teuthras.\u2019 He is particularly\ninterested in the story on local grounds, being concerned to show\nthat the \u2018Messe\u2019 which he found in Beno\u00eet might be connected with the\nname of his place of residence, Messina, and that the events related\noccurred actually in Sicily. Accordingly he speaks of certain columns\npopularly called \u2018columns of Hercules,\u2019 which existed in his own time\nin Sicily, \u2018ex parte Barbarorum,\u2019 i.e. on the south coast, and takes\nthem as evidence of the connexion of Hercules with the island, and\nhence of the probability that this story (which in the original has to\ndo with Hercules, though Gower has excluded him from it) had its scene\nin Sicily. Dares, he admits, says nothing of this, and his reference\nto Dares is here in more precise form than usual, \u2018in suo codice\u2019\naccording to the Bodleian MS., though the printed editions give \u2018in suo\nHe says of the place where these columns are, \u2018qui locus dicitur adhuc\ncolumpnarum,\u2019 and adds that the emperor Frederic II has established\na town there, and that the place is now called \u2018terra nova.\u2019 This is\nobviously identical with the modern Terranova, founded by Frederic\nII near the site of the ancient Gela. It seems probable that Guido\nmay have been himself a native of this place or of its immediate\nneighbourhood, and that he chose to call himself after its former\ndesignation, \u2018Columpna\u2019 or \u2018Columpnae,\u2019 instead of by the new name\nwhich had come into use during his own lifetime[AN].\n2643. _His Sone._ This is a mistake on the part of Gower. Both Beno\u00eet\nand Guido state quite clearly that Telephus was the son of Hercules,\nand that it was to Hercules that the obligation was due which is\nreferred to in 2690 ff. Perhaps the copy of the _Roman de Troie_ which\nGower used had \u2018Thelefus fu filz Achilles\u2019 for \u2018Thelefus fu filz\nHercules,\u2019 in l. 6506.\n2756. We should rather have expected \u2018That I fro you wol nothing hele.\u2019\nLIB. IV.\n  \u2018Lachesce dist, Demein, Demein.\u2019\n38. _Thou schalt mowe_: cp. ii. 1670, where we have \u2018mow\u2019 for \u2018mowe.\u2019\n60. _a fin._ This is a French expression, which appears repeatedly in\nthe _Mirour_ as \u2018au fin.\u2019\n77 ff. The only definite indication of sources here is the reference\n(such as it is) to Ovid, _Her. Ep._ vii., contained in ll. 104-115.\n92. _as it be scholde_, cp. iii. 1348.\n104 ff. This picture seems to be constructed partly from a misreading\nor misunderstanding of Ovid, _Her. Ep._ vii. 1 f.,\n  \u2018Sic ubi fata vocant, udis abiectus in herbis\n    Ad vada Maeandri concinit albus olor.\u2019\nIt is difficult to see how our author translated these lines, but the\nresult, which must have been chiefly due to his imagination, is rather\ncreditable to him. Chaucer gives the true sense in the _Legend of Good\nWomen_, 1355 ff.,\n  \u2018Ryght so,\u2019 quod she, \u2018as that the white swan\n  Ayenst his deth begynneth for to synge.\n  Ryght so to yow I make my compleynynge.\u2019\n128. _such a lak of Slowthe_, \u2018such a fault of Sloth.\u2019\n137. That is, to put all the slothful in mind (of their duty).\n147 ff. The general idea of this is taken from the letter of Penelope\nto Ulysses, Ovid, _Her. Ep._ i, but this is not closely followed in\ndetails, and it will be noticed that Gower represents the letter as\nsent while the siege of Troy still continued, and apparently he knows\nnothing of the great length of the wandering afterwards: cp. 226 ff.\n170. The reading \u2018Had\u2019 for \u2018Hath\u2019 is given by many MSS., including F.\nWe find \u2018Hath\u2019 in the following, H\u2081C, SAdT\u0394, W, and it must certainly\nbe the true reading.\n196 ff. Ovid, _Her. Ep._ i. 2, \u2018Nil mihi rescribas, attamen ipse veni.\u2019\n234. Robert Grosteste\u2019s reputation for learning in the sciences\nearned for him, as for his contemporary Roger Bacon, the character of\na student of magic. In the metrical life of Grosteste by Robert of\nBardney (Wharton, _Anglia Sacra_, i. 333) one chapter is \u2018De aeneo\ncapite quod Oxoniae fecit Grosthede ad dubia quaeque determinanda.\u2019\nThis author says only that by some accident the head fell and was\nbroken, and that its inventor thereupon abandoned the study of\nforbidden sciences.\nNaud\u00e9 in his _Apologie pour les grands hommes soup\u00e7onnez de Magie_\nclasses \u2018Robert de Lincolne\u2019 and Albertus Magnus together as supposed\nmakers of speaking images, but the former only on the authority of\nGower, with whom he had been made acquainted by Selden.\n242 f. That is, he lost all that he had done from the time when he\nfirst began to work; an inversion of clauses for the sake of the rhyme:\ncp. ii. 709 ff.\n249. _kept_: more properly \u2018kepe,\u2019 but the infinitive is attracted into\nthe form of the participle \u2018wold,\u2019 much as the participle of the mood\nauxiliary in modern German takes the form of the infinitive: see note\n305. _hadde I wist_, cp. i. 1888, ii. 473. It is the exclamation of\nthose who fall into evil by neglect of proper precaution. The same\nsentiment is expressed more fully in l. 899,\n  \u2018Ha, wolde god I hadde knowe!\u2019\n345. _dar._ This form stands as plural here and l. 350.\n371 ff. The story of Pygmalion is from Ovid, _Metam._ x. 243-297.\n377. \u2018Being destined to the labours of love\u2019; cp. note on iii. 143\n(end).\n415. _how it were_, i.e. \u2018how so ever it were\u2019: cp. l. 1848.\n448. _a solein tale_, \u2018a strange tale.\u2019 This word \u2018solein\u2019 (or\n\u2018soulein\u2019), which English etymologists in search for the origin of\n\u2018sullen\u2019 report as hardly to be found in French, occurs repeatedly\nin the _Mirour de l\u2019omme_ in the sense of \u2018alone,\u2019 \u2018lonely.\u2019 For the\nmeaning here assigned to it we may compare the modern use of the\nword \u2018singular,\u2019 which in Gower\u2019s French meant \u2018lonely.\u2019 There is no\nauthority for Pauli\u2019s reading \u2018solempne,\u2019 and it gives neither sense\nnor metre.\n451 ff. The tale of Iphis is from Ovid, _Metam._ ix. 666-797,\nabbreviated and altered with advantage.\n453 ff. The authority of the MSS. is strongly in favour of \u2018grete:\nlete\u2019 in these lines, and this reading is certainly right. We must\ntake \u2018lete\u2019 as the past participle of the strong verb \u2018leten\u2019 (from\n\u2018l\u01e3tan\u2019), meaning \u2018leave,\u2019 \u2018omit,\u2019 and \u2018grete\u2019 as accommodated to the\nrhyme. The negative construction following rather suggests \u2018let,\u2019\nmeaning \u2018hindered\u2019 as ii. 128 ff., but the rhyme \u2018let: gret\u2019 would be\nan impossible one. See note on i. 3365 and cp. l. 1153.\n585. _And stonde_, i.e. \u2018And I stonde\u2019: cp. i. 1895, &c., and below, l.\n624. _on miself along_, so below l. 952, \u2018It is noght on mi will\nalong,\u2019 and Chaucer, _Troilus_, ii. 1001,\n  \u2018On me is nought along thyn yvel fare.\u2019\nThe use of \u2018on\u2019 for \u2018of\u2019 in this phrase is still known in some dialects.\n647 ff. For the Ring of Forgetfulness here spoken of see Petrus\nComestor, _Exodus_ vi., where it is related that Moses in command of\nthe Egyptians captured the chief city of the Ethiopians by the help of\nTarbis, daughter of their king, and married her in recompense of her\nservices. Then, wishing to return to Egypt and being detained by his\nwife, \u2018tanquam vir peritus astrorum duas imagines sculpsit in gemmis\nhuius efficaciae, ut altera memoriam, altera oblivionem conferret.\nCumque paribus anulis eas inseruisset, alterum, scilicet oblivionis\nanulum, uxori praebuit, alterum ipse tulit; ut sic pari amore sic\nparibus anulis insignirentur. Coepit ergo mulier amoris viri oblivisci,\net tandem libere in Aegyptum regressus est\u2019 (Migne, _Patrol._ vol. 198,\np. 1144). Cp. Godfr. Viterb., _Pantheon_, v. (p. 115).\n731 ff. Partly from Ovid, _Her. Ep._ ii. and _Rem. Am._ 591-604; but\nthere was probably some other source, for our author would not find\nanything in Ovid about the transformation into a tree. Many of the\ndetails seem to be of his own invention, and he is probably responsible\nfor the variation which makes the visit of Demophon to Thrace take\nplace on the way to Troy instead of on the return. Chaucer\u2019s form of\nthe story in the _Legend of Good Women_ is quite different.\n733. F is here followed in punctuation.\n776. _a Monthe day_: Ovid, _Her. Ep._ ii. 3 f.,\n  \u2018Cornua cum lunae pleno semel orbe coissent,\n    Litoribus nostris ancora pacta tua est.\u2019\n  \u2018Exarsit velis acrius illa datis.\u2019\n787 ff. Except the idea of a letter being sent, Gower takes little here\nfrom Ovid.\n816 ff. This passage seems mostly of Gower\u2019s invention, partly perhaps\non the suggestion of the story of Hero and Leander in Ovid, _Her. Ep._\nxix. 33 ff. See Bech in _Anglia_, v. 347.\n_do set up._ Apparently \u2018set\u2019 is the participle, cp. ii. 1799.\n833. _al hire one._ This idea is emphasized by Ovid, _Rem. Am._ 591 f.\n869. This piece of etymology is perhaps due to our author, who usually\nadds something of his own to the stories of transformation which he\nrelates; see note on i. 2355. Lydgate says that Phyllis hanged herself\nupon a filbert-tree, but he perhaps took the notion from Gower:\n  \u2018Upon the walles depeint men myght se\n  Hou she was honged upon a filbert tre.\u2019\n  _Temple of Glas_, 88.\nSee the note in Dr. Schick\u2019s edition, E.E.T.S. 1891.\n  \u2018Lors est il sage apres la mein,\u2019\nof which this line is an exact reproduction.\n904. _pleith an aftercast._ This looks like a metaphor from casting\ndice, but it is difficult to see the exact application. It means of\ncourse here that he is always too late in what he says and does.\n914. _come at thin above_, i.e. attain to success: cp. _Mirour_, 25350,\n  \u2018Car lors est Triche a son dessus.\u2019\n964. See note on i. 2677.\n979 ff. The story may probably enough be taken from Ovid, _Metam._ ii.\n1-324, but if so it is much abbreviated.\n_which is the Sonne hote_, \u2018which is called the Sun\u2019; cp. ii. 131\nf. Possibly, however, \u2018hote\u2019 may be the adjective, with definite\ntermination for the sake of the rhyme. There would be no objection to\nrhyming with it the adverb of the same form.\n1030 ff. The moral drawn by Gower from the story of Phaeton is against\ngoing too low, that is abandoning the higher concerns of love owing\nto slothful negligence. The next story is against aiming too high and\nneglecting the due claims of service.\n1096. _who as evere take_: so \u2018what man\u2019 is very commonly used with\nsubjunctive, iii. 2508 &c., but the uncertainty of the construction is\nshown by \u2018And thinkth\u2019 in the next line. See notes on Prol. 13, 460.\n1131. A superfluous syllable, such as we have at the pause in this\nline, is very unusual in Gower\u2019s verse; but cp. v. 447.\n1153. _lete I ne mai_, \u2018I may not neglect\u2019: see note on i. 3365.\n1180. Cp. i. 698, \u2018And many a contenance he piketh.\u2019 It means here\nperhaps \u2018thus I keep up a pretence (for staying).\u2019\n1245 ff. A somewhat similar story to this is to be found in Andreas\nCapellanus, _De Amore_, to which my attention was first called by Mr.\nArcher. This book (written about 1220) gives imaginary colloquies\nbetween different kinds of persons, to illustrate the ways of\ncourtship, \u2018Plebeius loquitur plebeiae,\u2019 \u2018Plebeius nobili,\u2019 \u2018Nobilis\nplebeiae,\u2019 \u2018Nobilis nobili.\u2019 In this last occurs the story of a\nsquire who saw the god of love leading a great company of ladies in\nthree bands, the first well mounted and well attended, the second\nwell mounted but attended by so many that it was a hindrance rather\nthan a help, and the third in wretched array with lame horses and no\nattendance. The meaning of the sight is explained to the squire by\none of these last, and he is taken to see the appropriate rewards and\npunishments of each band. He relates what he has seen to his mistress\nin order to make her more ready to accept his suit (pp. 91-108, ed.\nTrojel, 1892).\nThere are some expressions which resemble those which Gower uses, as\n\u2018quarum quaelibet in equo _pinguissimo_ et formoso et _suavissime\nambulante_ sedebat\u2019 (p. 92), cp. 1309 f.,\n  \u2018On faire amblende hors thei sete\n  That were al whyte, fatte and grete.\u2019\nAnd again, \u2018domina quaedam ... habens equum macerrimum et turpem et\ntribus pedibus claudicantem,\u2019 cp. 1343 ff. The story, however, is\ndifferent in many ways from that of Gower. For other similar stories\nsee the article in _Romania_ for January 1900 on the \u2018Purgatory of\nCruel Beauties\u2019 by W. A. Neilson.\nThe tale of Rosiphelee is well told by Gower, and in more than one\npassage it bears marks of having been carefully revised by the author.\nThe alteration of 1321 f. is peculiarly happy, and gives us one of the\nbest couplets in the _Confessio Amantis_.\n1285. _the Sonne Ariste_: cp. iii. 1224. The capital letter was perhaps\nintended to mark \u2018Ariste\u2019 as a substantive.\n1309. \u2018hors\u2019 is evidently plural here: so i. 2036 and often.\n1320. _long and smal_, i.e. tall and slender. Adjectives used\npredicatively with a plural subject take the plural inflection or not\naccording to convenience. Thus in Prol. 81 we have \u2018Bot for my wittes\nben to smale\u2019 in rhyme with \u2018tale.\u2019\n1323. _beere._ This is pret. plur., as 1376: the same form for pret.\n1330. _For pure abaissht_: cp. Chaucer, _Troilus_, ii. 656, \u2018And\nwith that thought for pure ashamed she Gan in hir hed to pulle.\u2019 The\nparallel, to which my attention was called by Prof. M^cCormick,\nsuggests the idea that \u2018abaissht\u2019 is a participle rather than a noun,\nand the use of the past participle with \u2018for\u2019 in this manner occurs\nseveral times in Lydgate, e.g. \u2018for unknowe,\u2019 \u2018meaning from ignorance,\u2019\n_Temple of Glas_, 632, \u2018for astonied,\u2019 934, 1366, and so with an\nadjective, \u2018for pure wood\u2019 in the English _Rom. of the Rose_, 276. See\nDr. Schick\u2019s note on Lydgate, _Temple of Glas_, 632.\n1422. _That I ne hadde_, \u2018I would that I had\u2019: cp. v. 3747,\n  \u2018Ha lord, that he ne were alonde!\u2019\n\u2018to late war\u2019 is in a kind of loose apposition to the subject.\n1429. _swiche._ Rather perhaps \u2018swich,\u2019 as ii. 566 f., v. 377. Most\nMSS. have \u2018such.\u2019\n1432 ff. _warneth ... bidd._ The singular of the imperative seems to be\nfreely interchanged with the plural in this form of address.\n1454 (margin). The author dissociates himself personally from the\nextreme doctrines enunciated in the text, as at first he took care to\nremind his readers that the character of a lover was for him only an\nassumed one (i. 63 ff. margin).\n1490. _and longe er that sche changeth_ &c. This is a puzzling\nsentence, and we are not helped by the punctuation of the MSS., which\nfor the most part have a stop after \u2018herte.\u2019 I can only suppose that\nit means \u2018and is long before she changes her heart in her youth to\nmarriage.\u2019 We can hardly make \u2018longe\u2019 a verb, \u2018and may be eager until\nshe changes,\u2019 because of the lines which follow.\n1505 ff. Judges xi. Our author has expanded the story so far as regards\nthe mourning for the virginity of Jephthah\u2019s daughter, that being the\npoint with which he was particularly concerned here.\n1516. \u2018Whether it be of man or woman.\u2019\n1537 ff. In the original this is different, \u2018Heu me, filia mea,\ndecepisti me et ipsa decepta es: aperui enim os meum ad Dominum, et\naliud facere non potero.\u2019 Gower deals freely here as elsewhere with the\nnarrative, especially in the matter of speeches.\n1563. _fourty daies_: in the original \u2018duobus mensibus.\u2019\n1649. _as me thenketh ... That_, equivalent to \u2018me thinketh ... That,\u2019\neither \u2018as\u2019 or \u2018That\u2019 being redundant.\n1659. The best MSS. give \u2018he\u00feen\u2019 here, not \u2018he\u00feene.\u2019\n1693 ff. _Roman de Troie_, 18385 ff. In the medieval Tale of Troy it\nis the love of Polyxena which serves as motive for the withdrawal of\nAchilles from the war.\n1723. _which I travaile fore._ We have here rather a remarkable\ninstance of emphasis thrown on the preposition, with a modification of\nform for the sake of the rhyme: cp. ii. 565.\n1741. _On whether bord_, i.e. on which tack: technical terms of the sea\noccur several times in the _Confessio Amantis_, e.g. v. 3119, 7048,\n1815 ff. Gower seems to have dealt rather freely with this story. The\nusual form of it gives Palamedes, not Nauplius, as the person who came\nto fetch Ulysses, and makes Ulysses yoke a horse and an ox together in\na plough as a sign of madness: see Hyginus, _Fab._ xcv. As to the name\nof Nauplus, see notes on iii. 973, 1002.\n1833. That is, \u2018feigning to be mad,\u2019 not \u2018like one who feigns to be\nmad\u2019: see note on i. 695.\n1847 ff. \u2018He thought to try if he were mad or no, however it might\nplease Ulysses,\u2019 that is, whether it pleased him or not. \u2018Hou\u2019 seems to\nbe for \u2018How so evere\u2019: cp. l. 415.\n1875. _tothe_, written so when the emphasis falls on the preposition,\nsee note on i. 232.\n1901 ff. Ovid, _Her. Ep._ xiii.\n1927. F has a stop after \u2018londeth,\u2019 thus throwing the clause, \u2018and was\nthe ferste there Which londeth,\u2019 into a parenthesis.\n1935 ff. 1 Sam. xxviii., where the witch is called \u2018mulier pythonem\nhabens.\u2019\n1968 ff. The story of the education of Achilles by Chiron, as we have\nit here, is apparently taken, directly or indirectly, from Statius,\n  \u2018Nunquam ille imbelles Ossaea per avia damas\n  Sectari, aut timidas passus me cuspide lyncas\n  Sternere, sed tristes turbare cubilibus ursos\n  Fulmineosque sues, et sicubi maxima tigris\n  Aut seducta iugis fetae spelunca leaenae.\n  Ipse sedens vasto facta exspectabat in antro,\n  Si sparsus magno remearem sanguine; nec me\n  Ante nisi inspectis admisit ad oscula telis.\u2019\n2014 ff. The argument is to the effect that Prowess, which is\nacknowledged to be the virtue opposed to Sloth, see _Mirour_, 10136\n&c., must show itself partly in the spirit of warlike boldness, \u2018the\ncorage of hardiesce,\u2019 leading to such undertakings as those of which\nthe Lover had disputed the necessity.\n2040. _And that_, i.e. \u2018And as to that\u2019: cp. Prol. 122.\n2045 ff. The fight between Hercules and Achelous is related in detail\nby Ovid, _Metam._ ix. 31-88. Some parts of this seem to be reproduced\nby Gower, but the details are not very exactly copied. For the story\ngenerally he had some other authority, whence he got for example the\nnames \u2018O\u00ebnes\u2019 and \u2018Calidoyne.\u2019\nIt is to be noted that Gower gives \u2018Achelons\u2019 instead of Achelous, as\nhe does also in the _Traiti\u00e9_, vii. 5, where the story is shortly told\nin the same way as here, and there we find \u2018Achelontis\u2019 in the margin\nas the genitive case. He ought to have been preserved from the mistake\nby the occurrence of the name in Ovid\u2019s verse.\n2054. For these two pillars cp. Chaucer, _Cant. Tales_, B 3307 f., but\nGower supposes them to have been both set up in the \u2018desert of India,\u2019\n\u2018El grant desert d\u2019Ynde superiour\u2019 as he has it in _Traiti\u00e9_, vii. 1,\nwhereas according to Chaucer one was set up in the East and the other\nin the West, to mark the extreme bounds of the world.\n2123 f. Such forms of spelling as \u2018sleighte,\u2019 \u2018heighte\u2019 are unusual\nwith our author, but cp. vii. 1121, 1227 f.\n2135. For the stories of \u2018Pantasilee\u2019 and Philemenis we may refer to\nthe _Roman de Troie_, 23283 ff. and 25663-25704.\n2200 ff. From this question arises the inevitable discussion of the\nnature of \u2018gentilesse\u2019 and how far it depends upon birth, riches or\npersonal merit. Gower accepts only the last qualification, and argues\nfor it after the fashion of John Ball, though he was neither a Lollard\nnor a social revolutionist: cp. _Mirour_, 23389 ff. For the general\nsubject cp. Dante, _Convito_, iv. 10, _Roman de la Rose_, 18807 ff.\n(ed. M\u00e9on), Chaucer, _Cant. Tales_, D 1109, ff.\nTo Gower we must grant the merit of clearness and conciseness in\nhandling the well-worn theme.\n2208 f. Cp. Dante, _Convito_, iv. 3.\n2305 ff. \u2018And love is of profit also as regards women, so that they may\nbe the better \u201caffaited.\u201d\u2019\n2314. _make it queinte_, \u2018behave gently\u2019: cp. \u2018make it tough,\u2019 Chaucer,\n_Troilus_, v. 101. For the meaning of \u2018queinte\u2019 see the quotations in\nGodefroy\u2019s Dictionary under \u2018cointe.\u2019\n2342. This is from Job v. 7.\n2396 ff. Many of these names are unknown to me, and Warton\u2019s\nconjectures on the subject are very wild, but some points may be\nillustrated from Godfrey of Viterbo. For example, as regards the first\nwe find,\n  \u2018Septem quas legimus Cham primus scripserat artes.\u2019\n  _Pantheon_, iii. (p. 88).\n2401. Godf. Vit., _Pantheon_, vi. (p. 133), \u2018Tunc Cadmus Graecas\nliteras sedecim fecit.\u2019\n2410. _Termegis._ The word is a dissyllable for the metre. Probably\nthis name stands for Termegistus (i.e. Trismegistus), and in that case\nwe must throw the accent upon the final syllable and pass lightly over\nthe preceding one.\n2418 ff. I suspect that \u2018Poulins\u2019 means Apollo or Apollinis: cp.\n_Pantheon_, vi. (p. 133), \u2018Apollo etiam citharam condidit et artem\nmedicinalem invenit.\u2019\n2421. _Zenzis_, i.e. Zeuxis, who is referred to in the _Rom. de la\nRose_ (for example) as the chief of painters, 16387 ff. (ed. M\u00e9on).\n  \u2018Tunc et Prometheus, qui filius est Atlantis\n  Dat statuas hominis humano more meantes.\u2019\n2427. \u2018Jadahel\u2019 is the Jabal (or Jebal) of the Bible (Gen. iv. 20).\nGodfrey of Viterbo calls him by the same name and makes the same\nstatement about his hunting and fishing:\n  \u2018In mundo Iadahel posuit tentoria primus,\n  Venator prior ipse fuit feritate ferinus,\n    Primus et invalidis retia mersit aquis.\u2019\n2439 ff. Godf. Vit., _Panth._ iv. (p. 98),\n  \u2018Saturnus statuit super aequora vela moueri,\n  Denarios posuit commercia rite mereri.\n  Aedificans Sutrium dum vivit ibi dominatur,\n    Triticeum semen primus in urbe serens.\u2019\n2462 ff. For the seven bodies and four spirits of Alchemy cp. Chaucer,\n_Cant. Tales_, G 818 ff. Mercury, it will be noticed, is reckoned both\nas a body and as a spirit, but some authorities called this a spirit\nonly and reckoned six metallic bodies.\n2476. _after the bok it calleth_, \u2018according as the book calls it.\u2019\n2501. The seven forms are those enumerated in 2513 ff., viz.\ndistillation, congelation, solution, descension, sublimation,\ncalcination, fixation.\n2522. Cp. Chaucer, _Cant. Tales_, G 862 f.\n2533. _Thre Stones._ According to some authors, as Hortulanus (MS.\nAshmole 1478, iv.), there was but one stone, the Elixir, which had\nvegetable, animal and mineral qualities or functions; but in Lydgate,\n_Secrees of the Philosophres_, l. 530 (E.E.T.S.), we have,\n  \u2018And of stones, specially of three,\n  Oon mineral, another vegetatyff,\u2019 &c.;\nand the editor quotes from _Rosarium Philosophorum_, \u2018Tres sunt lapides\net tres sales sunt, ex quibus totum magisterium consistit, scilicet\nmineralis, plantalis et animalis.\u2019 In the _Secreta Secretorum_,\nhowever, the stone seems to be one only, see the chapter \u2018De lapide\nanimali vegetabili.\u2019\n2597. _who that it knewe_: cp. ii. 88, and see note on Prol. 460.\n2606. _Hermes_, i.e. Hermes Trismegistus, to whom the invention of the\nscience was attributed.\n_on the ferste_, \u2018the very first,\u2019 cp. vi. 1481. It may be questioned,\nhowever, whether the theory put forward by C. Stoffel in _Englische\nStudien_, xxvii. 253 ff., is the correct explanation of this\nexpression, which survived to Elizabethan times (Shaksp., _Cymb._ i. 6.\n165, \u2018he is one the truest mannered\u2019). He takes \u2018on\u2019 in the sense of\nthe Latin \u2018unus\u2019 in \u2018iustissimus unus,\u2019 to mean \u2018alone,\u2019 \u2018above all.\u2019\nIt is perhaps more likely that the usual explanation, which regards it\nas an elliptical expression for \u2018one who was the first,\u2019 is correct,\nespecially in view of such expressions as \u2018two the first,\u2019 \u2018three the\nnoblest,\u2019 &c., which also occur in the fourteenth century. The use of\n\u2018on\u2019 (\u2018oon\u2019) for \u2018a person\u2019 is common enough, as in the expressions \u2018so\ngood on,\u2019 \u2018so worthi on,\u2019 ii. 1217, 1240, and \u2018Oon Thelo\u00fcs,\u2019 ii. 1092.\nWe find a similar expression in Gower\u2019s French, e.g. _Mirour_, 2462.\n2608. A work by Geber, \u2018Super Artem Alkemie,\u2019 in six books, translated\nfrom Arabic into Latin, may be found in MS. Ashmole 1384. It seems\nto treat in a practical and systematic manner of the method of\ntransmutation of metals into gold.\n2609. \u2018Ortolan\u2019 is the Englishman John Garland, called Hortulanus, for\nwhich name see the note in MS. Ashmole 1471 iv. prefixed to an English\ntranslation of his \u2018Commentary on the Smaragdine Table of Hermes.\u2019\nMorien is said to have been a hermit in the mountains near Jerusalem.\nThe two \u2018books of Morien\u2019 in the form of dialogues between him and\nKalid the son of Gesid may be read in Latin (translated from Arabic) in\nMS. Digby 162.\n2610. A short treatise of Avicen on Alchemy may be found in MS. Ashm.\n2624. _the parfite medicine._ The inflexion is perhaps in imitation\nof the definite form of the English adjective, as in vii. 2168, 4994,\nwhile in l. 2522, where the accent is thrown back, we have \u2018the parfit\nElixir.\u2019 It is possible, however, that this is a case of the French\nfeminine form such as we have in i. 2677, ii. 3507, iv. 964, cp. i.\n636. So perhaps ii. 3243, \u2018O thou divine pourveance,\u2019 and viii. 23, \u2018O\nthou gentile Venus.\u2019\n2637. _Carmente_: cp. Godf. Vit., _Panth._ vi. (p. 135).\n2641. Dindymus here means the grammarian Didymus, a follower of the\nschool of Aristarchus and a very voluminous writer on Greek language\nand literature. Our author here classes Aristarchus and Didymus with\nDonatus, and supposes them all to be concerned with the Latin tongue.\n2648. _Tullius with Cithero._ It is apparent from this passage, which\nhas been differently given without any authority in the printed\neditions, that Gower supposed Tullius and Cicero to be two different\npersons. There would have been reason to suspect this from the passage\nin the seventh book where he refers to the debate on the death sentence\nof the Catiline conspirators, speaking of Tullius as his authority for\nthe rules of rhetoric there illustrated, and \u2018Cithero\u2019 as the consul,\nwithout any hint that they are the same person (vii. 1588 ff.). In\nGower\u2019s French works Tullius (Tulles) is the only name used. The form\nCithero (or Scithero) is used also by Chaucer, _Cant. Tales_, F 722.\n2749. _beere_, past tense subjunctive, cp. 1323.\n2756 ff. Gower seems to be exceptionally well informed on the subject\nof the Fates and their separate functions.\n2792. This casting with the dice would not be for ordinary gambling,\nbut for divining characters and telling fortunes in matters of love.\nEach combination produced by the three dice thrown would have a certain\nmeaning determined beforehand, as we see by the piece called _The\nChaunces of the Dyse_ in the Bodleian MSS. Fairfax 16 and Bodl. 638.\nFor example, the throw of six, four and ace is there explained by the\nfollowing stanza:\n  \u2018O mekenesse of vertu principal,\n  That may be founde in eny creature!\n  In this persone of kunnynge ordinal\n  Is ful assembled, I yow dar assure,\n  The lorde of vertu and al vices cure,\n  Perfit beaute grounded without envye,\n  Assured trust withoute gelousye.\u2019\nAnd similarly there is a stanza, complimentary or otherwise, for each\npossible throw.\n2813. _Hire daunger_: see note on i. 2443.\n2855. _whi ne were it_, \u2018would it were\u2019: cp. the expression \u2018that he ne\n2895 f. Apparently he means that his dreams were of no such harmless\nthings as sheep and their wool, or perhaps not of business matters,\nalluding to wool as the staple of English commerce.\n2905. _I ne bede nevere awake_: cp. _Romaunt of the Rose_, 791, \u2018Ne\nbode I never thennes go.\u2019 It means apparently \u2018I should desire never to\nawake\u2019 (\u2018I should not pray ever to awake\u2019).\n2924. _in my wrytinges._ The author forgets here that he is speaking in\nthe person of the Confessor.\n2927 ff. This is from Ovid, _Metam._ xi. 266-748, where the story\nis told at great length. Gower follows some parts of it, as the\ndescription of the House of Sleep and its surroundings, very closely.\nChaucer tells the story in the _Book of the Duchess_, but he has not\nbeen so successful in reproducing it as Gower. It is here introduced\nonly as an illustration of the truth of dreams, but with its\ndescription of the House of Sleep it is very appropriate also in other\nrespects to the subject of Somnolence, which is under discussion.\n2928. _Trocinie_, from the adjective \u2018Trachinia,\u2019 in such expressions\nas \u2018Trachinia tellus,\u2019 _Metam._ xi. 269.\n2973. The reading of all the best MSS. in this line is \u2018he\u2019: (S however\nis defective). We cannot doubt that the author meant to write \u2018sche,\u2019\nfor in what follows he regularly refers to Iris as female; but the\nmistake apparently escaped his notice, and we must regard the reading\n\u2018she\u2019 in the two copies in which I have found it as an unauthorized\ncorrection. Chaucer makes the messenger male, but does not name him.\n2977-3055. This passage very happily follows Ovid, _Met._ xi. 589-645.\nOur author gives all the essential features, but rearranges them freely\nand adds details of his own.\n  \u2018Ianua, ne verso stridores cardine reddat,\n  Nulla domo tota.\u2019\n  Rivus aquae Lethes, per quem cum murmure labens\n  Invitat somnos crepitantibus unda lapillis.\u2019\n  \u2018At medio torus est ebeno sublimis in antro,\n  Plumeus, unicolor, pullo velamine tectus,\n  Quo cubat ipse deus membris languore solutis.\n  Hunc circa passim varias imitantia formas\n  Somnia vana iacent,\u2019 &c.\n3044. \u2018Ithecus\u2019 is a misreading of \u2018Icelos,\u2019 as \u2018Panthasas\u2019 in l. 3049\nof \u2018Phantasos.\u2019\n3061 ff. Here Gower has made a real improvement in the story by\nemploying the two other ministers of Sleep, whose functions have been\ndescribed, to represent the scene of the tempest and the wreck, while\nMorpheus plays the part of Ceyx in the same scene. Ovid introduces the\ncharacters of Icelos and Phantasos, but makes no use of them, sending\nMorpheus alone to relate what has taken place, instead of representing\nit in action, as it would more naturally appear in a dream.\n3159. _mi herte_: more usually \u2018min herte\u2019 as 3139, and so generally\nbefore \u2018h,\u2019 whether aspirated or not, e.g. 3561; but \u2018for mi\nhousebondes were,\u2019 vii. 4813, (with \u2018myn housebonde\u2019 below, 4829).\n3187 ff. This seems to be for the most part original. A hint may have\nbeen given by the lines of Ovid in which it is suggested that Aurora\nmight have used a somewhat similar prayer:\n  \u2018At si quem manibus Cephalum complexa teneres,\n    Clamares, Lente currite, noctis equi.\u2019\n3222. The sun enters Capricorn on Dec. 21.\n3273. _that he arise_: so 3374, \u2018Til it be dai that I arise,\u2019 and v.\n3422, \u2018Til dai cam that sche moste arise.\u2019\nThe verb seems here to be attracted into the subjunctive by the\nindefinite meaning of \u2018Til.\u2019 In the other passages the mood is\nuncertain.\n3317 ff. Ovid, _Metam._ i. 588-723, much abbreviated. It was, however,\nJupiter who turned Io into a cow.\n3386. _for thou thee schalt avise_, \u2018in order that thou mayest\nconsider.\u2019\n3414. _that I nere of this lif_, \u2018would that I were out of this life.\u2019\nFor \u2018that I nere\u2019 cp. note on 1422. For \u2018of this lif\u2019 cp. vii. 2883,\n\u2018whan he were of dawe.\u2019\n3438 f. \u2018And yet he (Obstinacy) cannot support his own cause by any\nargument but by headstrong wilfulness.\u2019\nFor the expression \u2018of hed\u2019 we may compare the Latin expression quoted\nby Du Cange \u2018de testa esse,\u2019 explained \u2018esse obstinatum\u2019 (Ital. \u2018essere\ndi testa\u2019), and the French adjective \u2018testu,\u2019\n  \u2018Car fol estoient et testu,\u2019 &c.\nFroissart says of Pope Urban VI that after his election \u2018il s\u2019en\noutrecuida et enorguilli, et volt user de poissance et de teste,\u2019\nwhich is translated by Berners, \u2018he waxed proude and worked all on\nheed.\u2019 We find also the Latin adjective \u2018capitosus\u2019 used by Gower\nin the margin at the beginning of the _Cronica Tripertita_, and the\nadverb \u2018capitose,\u2019 meaning \u2018in a headstrong manner,\u2019 in Walsingham,\n_Hist. Anglica_, e.g. \u2018Regem contra regni consuetudinem Cancellarium\ndeposuisse capitose,\u2019 vol. ii. p. 70 (Rolls Series).\nThe usual way of reading the sentence has been to punctuate after\n\u2018skile\u2019 and to take \u2018bot of hed\u2019 with the next line, \u2018but he wastes\naway in his condition\u2019 (\u2018hed\u2019 from a supposed \u2018h\u01e3d\u2019 akin to the suffix\n\u2018-hed\u2019 or \u2018-hede\u2019). This word perhaps occurs _Conf. Am._ ii. 2066, but\nit would give no very good sense here, and it is doubtful whether it\nwould be rhymed with \u2018ded.\u2019 The suffix \u2018-hed\u2019 \u2018-hede\u2019 apparently has\n\u2018\u1eb9\u2019 in Gower\u2019s rhymes. Again, if so marked a break in the middle of the\nline were intended, the Fairfax MS. would almost certainly have had a\ninstances only from the same page of the MS.\nFor the use of \u2018avowe\u2019 in this sense, cp. v. 124.\n3515 ff. The story is based upon Ovid, _Metam._ xiv. 698-761. Our\nauthor, however, has reversed the position of the lover and his\nmistress. In Ovid Anaxarete is a high-born maid of the race of Teucer,\nwhile Iphis is \u2018humili de stirpe creatus.\u2019 Moreover, the story is\nconsiderably developed by Gower, to whom belong the speech of Iphis,\nthe whole account of the grief and self-condemnation of Araxarathen,\nthe details of the funeral and the tomb, and finally the very\nsuccessful epitaph. Ovid says that she saw from a window the body of\nIphis being carried by for burial, and was forthwith turned into stone,\nand that as witness of the truth of his tale a statue may still be seen\nat Salamis. There is nothing said about remorse on her part, rather the\nopposite is implied.\n3516. Our author supposes this to be the same as the person mentioned\nin iii. 2645 ff. (who is really Teuthras king of Mysia). This is Teucer\nson of Telamon, founder of Salamis in Cyprus.\n3520 f. These lines are transposed for the sake of the rhyme. It means\n\u2018on a maid of low estate compared with his\u2019: cp. ii. 709, and below, l.\n3542. Punctuated in accordance with F.\n3589. _Thi Daunger_, \u2018thy unwillingness to love\u2019: see note on i. 2443.\n3658 f. Naturally the expression of Ovid,\n                  \u2018Veneris quoque nomine templum\n  Prospicientis habet,\u2019\nwas not understood.\nLIB. V.\n18. _it cam to londe, wherof_, \u2018the occasion arose, whence,\u2019 &c.\n22. _him supposeth_: the verb is used impersonally, like \u2018him\nthenketh.\u2019 Probably the confusion between \u2018thinke\u2019 and \u2018thenke\u2019 gave\nrise to this expression.\n29 ff. So below, 348 ff.: cp. _Mirour_, 7585 ff.\n47 f. This seems, as it stands at present, to be an application of the\ninstances to the case of the avaricious man, \u2018Thus he so possesses his\nwealth that he in truth possesses nothing,\u2019 (\u2018that\u2019 for \u2018so that\u2019).\nThe original couplet however, as read by all the unrevised class of\nmanuscripts, applies to the case of the sheep, and we may take it so\nalso in its revised form (\u2018Thus\u2019 being answered by \u2018that\u2019).\n49 ff. Cp. _Mirour_, 7645 ff.,\n  \u2018L\u2019en dist, mais c\u2019est inproprement,\n  Qe l\u2019averous ad grant argent;\n  Mais voir est que l\u2019argent luy a:\n  En servitude ensi le prent,\u2019 &c.\n65. _nevere hier._ Note that there is no elision before \u2018hier.\u2019\n81 f. \u2018And yet, though I held her fast (as a miser his hoard), my\nlife would be a perpetual feast, even on Fridays.\u2019 If he possessed\nthe treasure, his avarice would not allow him to let it go, and yet\nhe would not keep it unused, as a miser does his gold. So later, 93,\n\u2018Though I should hold it fast, I should so be doing that which I were\nbound to do.\u2019\n95. _pipe_, \u2018be content\u2019: perhaps from the idea of a bird-catcher\npiping or whistling for birds, but failing to snare them.\n127-136. Note the repetition of the word \u2018gold\u2019 in an emphatic position.\n141 ff. Ovid, _Metam._ xi. 85-147, freely treated as usual. The debate\nof Midas as to which of three things he should prefer (ll. 180-245) is\nall due to our author. In Ovid he chooses without hesitation.\n143. _Cillenus_, i.e. Silenus.\n154 f. Gower attributes the action of the king to pure courtesy, Ovid\nto the fact that Midas recognized in Silenus a fellow-mystic.\n249 ff. Cp. _Mirour_, 7603 ff.\n272 ff. Ovid, _Metam._ xi. 106,\n  \u2018Laetus abit gaudetque malo Berecyntius heros:\n  Pollicitique fidem tangendo singula temptat.\n  Ilice detraxit virgam, virga aurea facta est:\n  Tollit humo saxum, saxum quoque palluit auro\u2019: &c.\n298. See note on i. 10.\n315-332. This is an expansion of _Metam._ xi. 146 f.,\n  \u2018Ille perosus opes silvas et rura colebat,\n  Panaque montanis habitantem semper in antris.\u2019\n363 ff. The punishment referred to is certainly more appropriate for\navarice than for the offence committed by Tantalus: cp. Hor. _Sat._ i.\n1. 68. The story of Tantalus is alluded to several times in Ovid, as\n_Metam._ iv. 458, and told by Hyginus, Fab. lxxxii. Perhaps our author\nrather followed Fulgentius, _Mythol._ ii. 18, who quotes from Petronius,\n  \u2018Divitis haec magni facies erit, omnia late\n    Qui tenet, et sicco concoquit ore famem.\u2019\nCp. _Mirour_, 7621 ff.,\n  \u2018Dame Avarice est dite auci\n  Semblable au paine Tantali,\u2019 &c.\n370. This seems to mean that it serves for the punishment of the\navaricious; but from what follows in 391 ff. we gather that the pains\nof avarice in this life also are to be compared with this particular\npain of hell, and so the application is made in the _Mirour_, 7621-7632.\n388. _which a wreche_, \u2018what a punishment.\u2019\n447. For the superfluous syllable at the pause in the middle of this\nline cp. iv. 1131.\n496. _berth an hond_: equivalent to \u2018berth on hond,\u2019 l. 546.\n519. Count \u2018evel\u2019 as a monosyllable for the verse; so regularly, e. g.\n526. _janglere._ The final \u2018-e\u2019 is not pronounced here.\n558 f. _the gold ... The which was leid upon the bok._ The gold in\nquestion is that which is laid upon the service-book in payment of the\nmarriage fees: \u2018and the Man shall give unto the Woman a Ring, laying\nthe same upon the book with the accustomed duty to the Priest and\nClerk.\u2019 _Marriage Service._\n564. \u2018though he will not praise it,\u2019 i.e. he gives her no credit for\nit: cp. Prol. 154.\n635 ff. Ovid, _Ars Am._ ii. 561-592, but the original is not very\nclosely followed.\n729 ff. From this arises the very ill-advised digression of ll.\n747-1970 about the various forms of Religion. There is no more reason\nwhy this should come in here than anywhere else, indeed if the question\nof false gods was to be raised at all, it ought to have come in as an\nexplanation of the appearance of Venus and Cupid in the first book.\nMany stories have been told, for example those of Acteon, of the\nGorgons, of Tiresias, of Phoebus and Daphne, of Phaeton, of Ceix, of\nArgus, and of Midas, which required the explanation quite as much as\nthis one, and the awkwardness of putting it all info the mouth of the\npriest of Venus is inexcusable.\nThe main authority followed in this account of the religions of\nChaldea, Egypt, and Greece is the _Vita Barlaam et Josaphat_, cap.\nxxvii. (Migne, _Patrol._ vol. 73, p. 548 ff.), but Gower adds much to\nit, especially as regards the gods and goddesses of Greece.\n763. _of Accidence_: cp. ii. 3210.\n774. _hevenly_: so Prol. 918, but \u2018hevenely\u2019 i. 834, 3136, the second\nsyllable in that case being syncopated, as regularly in \u2018hevene.\u2019 So\nalso in the case of \u2018evermore\u2019 and \u2018everemore\u2019 as compared with \u2018evere.\u2019\n782. _les_, that is, \u2018falsehood.\u2019\n798. _Isirus_, i.e. Osiris.\n811. _thegipcienes._ This must be the true reading for the sake of\nthe metre, both here and in l. 821, though the best copies fail to\ngive it. A similar case occurs in l. 1119, but there the authority for\n\u2018Jupiteres\u2019 is made much stronger by the accession of S.\n897. _Mynitor_, i.e. Numitor.\n899 f. _that Remus and Romulus._ For the position of \u2018that\u2019 cp. 1166,\n925. _To gete him with_: cp. i. 452.\n1004. _wel the more lete by_, \u2018much the more esteemed\u2019: cp. _Piers\nPlowman_, A vi. 105, \u2018to lete wel by thyselve,\u2019 and xi. 29: also with\n\u2018of,\u2019 v. 5840; cp. _Piers Plowm._ iv. 160, \u2018Love let of hire lighte and\nlewte yit lasse,\u2019 _Orm._ 7523, \u2018uss birrth ... l\u00e6tenn wel off othre\nmenn.\u2019\n1009. _Nonarcigne._ The name is taken no doubt from the adjective\n\u2018Nonacrinus\u2019 (from Nonacris), used as in Ovid, _Met._ i. 690, where it\noccurs in the story of Pan and Syrinx, told by Mercury to lull Argus to\nsleep: cp. _Conf. Am._ iv. 3345 ff.\n1043 ff. The sentence is interrupted and then begun again at l. 1051:\nsee note on i. 98.\n1063. _That he_, i.e. \u2018In that he.\u2019 Gower has here mistaken his\nauthority, which says \u2018post autem eum propter Tyndarei Lacedaemonii\nfilium a Jove fulmine percussum interiisse narrant.\u2019 _Vita Barl. et\nJos._ xxvii.\n1071. Delphi and Delos are very naturally confused in the medieval Tale\nof Troy and elsewhere; but Delos is mentioned correctly enough below,\n1097. _no reason inne_: cp. i. 3209.\n1163. _Philerem_, presumably Philyra, but there is no authority for\nmaking her the mother of Jupiter.\n1249. _that_: cp. 899. Apparently it means, \u2018that Diane of whom I am\nto speak.\u2019 The necessities of rhyme are responsible for these forms of\nspeech.\n1276. \u2018Which may not attain to reason.\u2019\n1323. The paragraph is made to begin here in the MSS. with what is,\nstrictly speaking, its second line, because it is marked by a proper\nname which indicates its subject, the first line being a mere formal\nintroduction. So also below, 1453: cp. ii. 2451.\n1337. The name \u2018Dorus\u2019 seems to have been suggested by that of Doris,\nmother of the Nereids.\n1389. _alle danger_, that is, all reluctance or coyness.\n1397. _Armene_, i.e. Harmonia.\n1398. _Andragene_ Androgynus or Hermaphroditus.\n1428. _noght forsake To ben_, i.e. \u2018not refuse to be.\u2019\n1449. \u2018whether it was of weal or wo\u2019; \u2018wher\u2019 for \u2018whether.\u2019\nAs for the letters said to have been exchanged between Alexander and\nthe king of the Bragmans (or Brahmins), we find them at length in the\n_Historia Alexandri Magni de Preliis_, which was the source of most\nof the current stories about Alexander. The passage referred to is as\nfollows: \u2018Tot deos colis quot in tuo corpore membra portas. Nam hominem\ndicis paruum mundum, et sicut corpus hominis habet multa membra, ita et\nin celo dicis multos deos existere. Iunonem credis esse deum cordis, eo\nquod iracundia nimia mouebatur. Martem vero deum pectoris esse dicis,\neo quod princeps extitit preliorum. Mercurium deum lingue vocas, ex\neo quod plurimum loquebatur. Herculem deum credis brachiorum, eo quod\nduodecim virtutes exercuit preliando. Bachum deum gutturis esse putas,\neo quod ebrietatem primus inuenit. Cupidinem esse deam dicis, eo quod\nfornicatrix extitit; tenere dicis facem ardentem, cum qua libidinem\nexcitat et accendit, et ipsam deam iecoris etiam existimas. Cererem\ndeam ventris esse dicis, et Venerem, eo quod fuit mater luxurie, deam\ngenitalium membrorum esse profers\u2019 (e 2, ed. Argent. 1489).\nCp. the English alliterative _Wars of Alexander_, E.E.T.S., 1886, ll.\n4494 ff. There is no mention of Minerva in either of these.\n1520 ff. The usual account is to the effect that Ninus set up the\nfirst idol: see below, 1541. What we have here seems to be taken\nfrom Fulgentius, _Mythol._ ii. 9, where the authorities here cited,\nNicagoras and Petronius, are quoted. The passage is apparently corrupt,\nand our author obviously did not quite understand it: \u2018Et quamvis\nNicagoras in Disthemithea libro quem scripsit, primum illum formasse\nidolum referat, et quod vulturi iecur praebeat livoris quasi pingat\nimaginem: unde et Petronius Arbiter ait,\n  \u201cQui vultur iecor intimum pererrat\u201d\u2019 &c.\nFrom the same author, _Mythol._ i. 1, he got the story about\nSyrophanes, who set up an image of his dead son, to which offerings\nwere made by those who wished to gain his favour.\n1541. Cp. Godfr. Vit., _Panth._ iv. (p. 102), whose account agrees very\nnearly with what we have here, though he represents this image as the\nfirst example of an idol, under the heading, \u2018Quare primum idolum in\nmundo et quo tempore fuit.\u2019 Cp. Guido, _Hist. Troiana_, lib. x (e 5,\ned. Argent. 1494).\n1559. Godf. Vit, _Panth._ iv. (p. 112): \u2018His temporibus apud Egyptios\nconstructum est idolum magnum in honorem Apis, Regis Argivorum; quidam\ntamen dicunt in honorem Ioseph, qui liberavit eos a fame; quod idolum\nSerapis vocabatur, quasi idolum Apis.\u2019\n1571 ff. _Hist. Alexandri_, f 1 v^o, ed. Argent. 1489: \u2018Exiens inde\nAlexander cum Candeolo profecti sunt iter diei vnius, et venerunt ad\nquandam speluncam magnam et hospitati sunt ibi. Dixitque Candeolus,\n\u201cOmnes dii concilium in ista spelunca concelebrant.\u201d Cum hoc audisset\nAlexander, statim fecit victimas diis suis, et ingressus in speluncam\nsolus vidit ibi caligines maximasque nubes stellasque lucentes, et\ninter ipsas stellas quendam deum maximum,\u2019 &c.\nCp. the English alliterative _Wars of Alexander_, ll. 5387 ff.\n1624. _herd me seid_: see note on i. 3153.\n1636. There is a stop after \u2018Forbad\u2019 in F. The meaning is that he gave\na prohibition commanding them not to bow to an image.\n1677. _Riht as who sette_: the verb apparently is subjunctive.\n1746 ff. What purports to be the original passage is quoted in the\nmargin of the second recension.\n1747. For the form of expression cp. vi. 56 f.,\n  It is a man be drinkeles!\u2019\n1756 ff. The substance of this is to be found in Gregory, _In_ i.\n_Reg._ viii. 7f. (Migne, _Patrol._ vol. 79. p. 222): \u2018Et quidem,\nnisi Adam peccaret, Redemptorem nostrum carnem suscipere nostram non\noporteret.... Si ergo pro peccatoribus venit, si peccata deessent, eum\nvenire non oporteret.... Magna quippe sunt mala quae per primae culpae\nmeritum patimur, sed quis electus nollet peiora perpeti, quam tantum\nRedemptorem non habere?\u2019\n1781 ff. Note that here twelve lines are replaced in the second\nrecension by ten, one of the couplets (or the substance of it) having\nbeen inserted earlier, after l. 1742.\n1826. \u2018So that his word explained his deed\u2019: \u2018arawhte\u2019 from \u2018arechen\u2019\n(\u0101reccan).\n1848-1959. With this compare Prol. 193-498.\n1865. \u2018And they do every man what he pleases,\u2019 the verb being plural.\n1879. _Pseudo_: cp. _Mirour_, 21625 ff.,\n  \u2018Il estoit dit grant temps y a\n  Q\u2019un fals prophete a nous vendra,\n  Q\u2019ad noun Pseudo le decevant;\n  Sicomme aignel se vestira,\n  Et cuer du loup il portera.\n  O comme les freres maintenant\n  A Pseudo sont bien resemblant!\u2019\nSo also _Vox Clam._ iv. 787 f.,\n  \u2018Nomine sunt plures, pauci tamen ordine fratres;\n    Vt dicunt aliqui, Pseudo prophetat ibi.\u2019\nIt seems that the word \u2018pseudopropheta,\u2019 used Rev. xix. 20 and\nelsewhere, was read \u2018Pseudo propheta,\u2019 and \u2018Pseudo\u2019 was taken as a\nproper name. This was combined with the idea of the wolf in sheep\u2019s\nclothing suggested by Matt. vii. 15, \u2018Attendite a falsis prophetis,\u2019\n&c., and the application was made especially to the friars.\n1888. \u2018And this I am brought to believe by the argument that where\nthose above neglect their duty, the people are ignorant of the truth,\n(as they now are).\u2019\n1900 ff. Cp. _Mirour_, 20065 ff., and _Vox Clamantis_, iii. 903. The\nreference is to Gregory, _Hom. in Evang._ xvii. (Migne, _Patrol._ vol.\n76, p. 1148): \u2018Ibi Petrus cum Iudaea conversa, quam post se traxit,\napparebit: ibi Paulus conversum, ut ita dixerim, mundum ducens.\nIbi Andreas post se Achaiam, ibi Iohannes Asiam, Thomas Indiam in\nconspectum sui regis conversam ducet.... Cum igitur tot pastores cum\ngregibus suis ante aeterni pastoris oculos venerint, nos miseri quid\ndicturi sumus, qui ad Dominum nostrum post negotium vacui redimus?\u2019\n1919. Cp. _Mirour_, 16662, \u2018U q\u2019il ert mesmes auditour.\u2019 The metaphor\nfrom rendering accounts in the Exchequer is especially appropriate here\nfor the prelates.\n1930. _his lordes besant hedde_: Matt. xxv. 18.\n1944. _every Prelat holde_, \u2018let every Prelate hold.\u2019\n1952 ff. Coloss. iii. 5, \u2018avaritiam, quae est simulacrorum servitus.\u2019\nEND OF VOL. II\n  OXFORD\n  PRINTED AT THE CLARENDON PRESS\n  BY HORACE HART, M.A.\n  PRINTER TO THE UNIVERSITY\nFOOTNOTES:\n[A] In some unpublished papers kindly communicated to me by\nMiss Bateson.\n[B] Froissart, _Chron._, ed. K. de Lettenhove, vol. xv. p. 167.\n[C] B. ten Brink, _Geschichte der Engl. Litt._ ii. 141.\n[D] This date has hitherto been omitted from the text of the\nprinted editions.\n[E] The last two lines, which contain the mention of the earl\nof Derby, are omitted in some MSS. of the first recension,\nand this may be an indication that the author circulated some\ncopies without them. A full account of the various recensions\nof the poem is given later, under the head of \u2018Text.\u2019\n[F] The term \u2018epilogue\u2019 is used for convenience to designate\nthe conclusion of the poem after viii. 2940, but no such\ndesignation is used by the author: similarly \u2018preface\u2019 means\nhere the opening passage of the Prologue (ll. 1-92).\n[G] \u2018Minoris etatis causa inde excusabilem pronuncians.\u2019\n[H] Dr. Karl Meyer, in his dissertation _John Gower\u2019s\nBeziehungen zu Chaucer und K\u00f6nig Richard II_ (1889), takes\naccount of these various notes of time, having made himself to\nsome extent acquainted with the MSS., but his conclusions are\nin my opinion untenable.\n[I] This has been equally the procedure of Prof. Hales on\nthe one hand, who endeavours to throw back the composition\nof the first recension to an extravagantly early period, and\nof Dr. Karl Meyer on the other, who wishes to bring down the\nfinal form of the book to a time later than the deposition of\nRichard II. The theory of the latter, that the sixteenth year\nof King Richard is given as the date of the original completion\nof the poem, and not of the revised preface, is sufficiently\nrefuted by the date \u2018fourteenth year\u2019 attached to the rewritten\nepilogue.\n[J] For the connexion between this and the _Confessio Amantis_\nsee L. Bech in _Anglia_, v. 313 ff.\n[K] Lydgate apparently did not take Chaucer\u2019s censure very\nseriously, for he quite needlessly introduced the tale of\nCanace into his _Falls of Princes_, following Gower\u2019s rendering\nof it.\n[L] See for example the picture of Nebuchadnezzar transformed\ninto an ox, \u2018Tho thoghte him colde grases goode,\u2019 &c. (i. 2976\nff.), the account of the jealous husband, who after charging\nhis wife quite unreasonably with wishing she had another there\nin his stead, turns away from her in bed and leaves her to\nweep all the night, while he sleeps (v. 545 ff.), and the\ndescription of the man who entertains his wife so cheerfully\non his return home with tales of the good sport that he has\nhad, but carefully avoids all reference to the occurrence which\nwould have interested her most (v. 6119 ff.).\n[M] The reading in the Latin note at the beginning of \u2018quarto\n<decimo>\u2019 for \u2018sexto decimo\u2019 is probably due to a mistake, for\nwe find \u2018sextenthe\u2019 in the text of l. 25. It may be noted that\nthe MS. mentioned by Pauli as containing the rewritten preface\nand also the Chaucer verses (New Coll. 326) is a hybrid, copied\nfrom two different manuscripts.\n[N] for King Richard\u2019s sake, to whom my allegiance belongs\nand for whom I pray. It chanced that as I rowed in a boat on\nthe flowing Thames under the town of New Troy, I met my liege\nlord, and he bad me come from my boat into his barge, and\nthere he laid upon me a charge to write some new thing which\nhe himself might read. Thus I am the more glad to write, and\nI have the less fear of envious blame. A gentle heart praises\nwithout malice, but the world is full of evil tongues and my\nking\u2019s command shall nevertheless be fulfilled. Though I have\nlong been sick, yet I will endeavour to write a book which may\nbe wisdom to the wise and play to those who desire to play.\nBut the proverb says that a good beginning makes a good end:\ntherefore I will here begin the prologue of my book, speaking\npartly of the former state of the world and partly of the\npresent.\n[O] Adieu, for I must go from thee. And greet Chaucer well, as\nmy disciple and my poet, who has filled the land with the songs\nwhich he made for my sake. And bid him in his later age make\nhis testament of love, as thou hast made thy shrift.\u2019\nAnd so enveloped in a starry cloud, Venus was taken to her\nplace above, and I turned homeward with my beads in hand.\nTo God, the Creator of all things, I pray for my worthy king\nRichard the Second, in whom has always been found Justice\nmingled with Pity. In his person it may be shown what a king\nshould be, especially in that he sought no vengeance through\ncruelty. Though evil came upon the land, yet his estate was\nkept safe by the high God, as the sun is ever bright in\nhimself, though the air be troubled. He sought love and peace\nand accord, not only here at home, but abroad also, following\nChrist\u2019s way, and therefore are we bound to serve him, and his\nname shall be ever remembered. (2971*-3035*.)\nI, his subject, helpless with old age and sickness, desire to\ndo him some pleasure, and therefore I present to him this poor\nbook, made both for profit and for sport, and I ask that I may\nbe excused for lack of curious skill. I have written, as I best\nmight, in rude plain words.\nAnd now that I am feeble and old, my Muse bids me rest and\nwrite no more of love. He who has achieved what he desired may\nfitly do his service to love in songs and sayings; but if a man\nfail, it is otherwise: therefore I take now my final leave of\nlove. But that love which stands confirmed by charity, which\nbrings no repentance and charges not the conscience, this\nmay God send us, that in heaven our joy may be without end.\n[P] The difference in the MS. usually consists only in the line\ndrawn over the final _on_. So also often in the case of the\nwords discussed below, _chaunce_, _daunce_, _enchaunte_, &c.\n[Q] Very seldom _sh_ in F, as Prol. 938, i. 2171, i. 1458.\n[R] M. Konrath in _Archiv f\u00fcr die neueren Sprachen_, 89, p. 153\nff.\n[S] In other cases, as with the group _broke_, _loke_, _spoke_,\n_wroke_ (past participles), and _\u021doke_ (subst.), there are no\nrhyme-words with _\u01ed_ from _\u0101_ by which a distinction can be\nestablished.\n[T] _Archiv f\u00fcr n. Sprachen_, 89, p. 392. As I sometimes\nhave occasion to criticize statements in this paper, I take\nthe opportunity here of acknowledging its merit, as the only\ncareful study lately attempted of Gower\u2019s language.\n[U] According to ten Brink, _nede_ ought to be regarded as an\nuncertain rhyme because of the O.\u00a0E. _n\u0113ades_ beside _n\u012bedes_,\nbut Gower never rhymes it with open _\u0113_.\n[V] This latter rule explains Chaucer\u2019s use of the inflected\nforms _faire_, _fresshe_, &c., in \u2018fresshe Beaute,\u2019 \u2018gode,\nfaire White,\u2019 \u2018fresshe May,\u2019 &c.\n[W] This is a regular use in Chaucer also, e.g. _Cant. Tales_,\n\u2018Fulfild of alle beautee and plesaunce,\u2019\nbut it has not always been clearly recognized.\n[X] In the _Praise of Peace_ however the MS. has _here_ for\n_hire_, ll. 108, 329, cp. 254. F has _hire_ for _here_ once\naccidentally, iii. 901.\n2062, the grammatically correct form has been printed in the\ntext from less good MSS. and against the combined authority of\nF and S. On a review of the whole subject this does not now\nseem to me satisfactory.\n[Z] Prof. Lounsbury\u2019s criticism on the rhyme of vii. 5103 f.,\nas given in Pauli\u2019s edition, is quite sound, and Prof. Skeat\u2019s\ndefence of it will not do. Gower never rhymes a past participle\nin _-ed_ with a weak preterite, though he sometimes drops the\n_-e_ of the preterite before a vowel. The rhyme was good enough\nfor Chaucer, however, as Prof. Lounsbury\u2019s examples abundantly\nprove.\n[AA] Except in the case of these imperative forms the 2nd pers.\nplur. is quite consistently used by the Lover in his shrift,\nand the 2nd pers. sing. by the Confessor in reply.\n[AB] The copies which have this conclusion have also the\npreface in which Richard is mentioned as the occasion of\nthe author\u2019s undertaking, but this preface is found also in\ncombination with the other conclusion.\n[AC] Berthelette used a manuscript (not now existing) which in\nthis respect, as in many others, resembled B.\n[AD] It may be noted that the four second recension MSS.\nwhich contain the author\u2019s Latin note about his books (\u2018Quia\nvnusquisque,\u2019 &c.), viz. BT\u039bP\u2082, agree in a form of it which\nis different both from that which is given by first recension\ncopies and that which we find in F, and is clearly intermediate\nbetween the other two, the first form fully excusing Richard II\nfor the troubles of his reign and the third entirely condemning\nhim, while this makes no mention of his merits or demerits, but\nsimply prays for the state of the kingdom. It is noticeable\nthat the second recension form definitely substitutes Henry\nfor Richard as the patron of the _Confessio Amantis_, though\nin one at least of the copies to which it is attached this\nsubstitution has not been made in the text of the poem.\n[AF] For the explanation of the use of letters to designate\nMSS. the reader is referred to the list of MSS. given later.\nIt should be noted that AJM and FWH\u2083 represent in each case a\ngroup of about seven MSS., and H\u2081 ... B\u2082 one of nearly twenty.\nWe observe in the examples given that B and A are sometimes\nfound either separately or together on the side of the H\u2081 ...\nB\u2082 group, and that the same is true occasionally of W, while\non the other hand some MSS. of the H\u2081 ... B\u2082 group are apt to\npass over to the other side in a certain part of the text and\nsupport what we call the revised reading.\n[AG] S is defective in one of these places and Ad in another,\nbut a reckoning of the lines contained in the missing leaves\nproves that the facts were as stated.\n[AH] They do not, however, contain the additions above\n[AI] It is doubtful, however, whether the special connexion\nbetween B and T extended over the whole book. It seems rather\nto begin about iii. 1500. The question about the relative\nposition of these two MSS. would be easier of solution if it\nwere not that T is defective up to ii. 2687, that is as regards\nthe part where the connexion of B with the first recension is\nmost apparent. The fact is that until about the middle of the\nthird book B is found usually in accord with the ERCLB\u2082 group,\nand though it sometimes in these first books presents the\ncharacteristic second recension reading, as ii. 193, 365 ff.,\niii. 168, at other times it departs from it, as i. 1881, 2017.\n[AJ] K belongs to the beginning and H\u2083 to the middle of the\nfifteenth century.\n[AK] In the case of most of these passages the text proves\nthem to be taken from Caxton\u2019s edition. Thus in Prol. 497 both\neditions omit \u2018to,\u2019 Prol. 583 both omit \u2018propre,\u2019 i. 2248 both\nhave \u2018Vnder graue\u2019 for \u2018Vnder the grene,\u2019 in 2354 \u2018other\u2019 for\n\u2018thilke,\u2019 and in 2372 \u2018in me\u2019 for \u2018I me.\u2019\n[AL] These lines have never been printed in any edition before\nthe present, though published separately by K. Meyer in his\n_John Gower\u2019s Beziehungen_, &c., 1889, and by Prof. Easton of\nthe University of Pennsylvania in his _Readings in Gower_,\n1895. There are a large number of sound emendations from the\nBrit. Museum MSS. suggested in this latter book, but the author\nhad no clear idea of the principles on which the text should be\nconstructed.\n[AM] The following will serve as examples of those omitted:\n    iii. 367 tawh B\n    422 vngood lieste A\n    652 softe softe B\n    658 sely sely B\n    739 _marg._ litigabant B\n    864 artow B\n    iv. 635 f. betake ... \u00feurghsott A\n    650 wedde A\n    1105 no wol no B\n[AN] On inquiry in the locality I find that Terranova, which\nhas always had a column for its emblem, claims Guido as a\nnative: see _Memorie Gelesi_ by Sign. S. D. Navarra, Terranova", "source_dataset": "gutenberg", "source_dataset_detailed": "gutenberg -  The complete works of John Gower, volume 2\n"},
{"source_document": "", "creation_year": 1388, "culture": "", "content": "Transcriber\u2019s Notes\nObvious typographical errors in punctuation have been silently\ncorrected.\nItalics are represented as _italic_. Wide spacing (used for notations\nover erasure in the text) is represented as ~gesperrt~.\n  THE COMPLETE WORKS\n  OF\n  JOHN GOWER\n  _G. C. MACAULAY_\n  THE LATIN WORKS\n  HENRY FROWDE, M.A.\n  PUBLISHER TO THE UNIVERSITY OF OXFORD\n  [Illustration]\n  LONDON, EDINBURGH, AND NEW YORK\n[Illustration: MS. COTTON TIBERIUS A. IV., F. 9\n(_Reduced in size_)]\n  THE COMPLETE WORKS\n  OF\n  JOHN GOWER\n  _EDITED FROM THE MANUSCRIPTS\n  WITH INTRODUCTIONS, NOTES, AND GLOSSARIES_\n  BY\n  G. C. MACAULAY, M.A.\n  FORMERLY FELLOW OF TRINITY COLLEGE, CAMBRIDGE\n  THE LATIN WORKS\n  De modicis igitur modicum dabo pauper, et inde\n    Malo valere parum quam valuisse nichil.\n  =Oxford=\n  AT THE CLARENDON PRESS\n  OXFORD\n  PRINTED AT THE CLARENDON PRESS\n  BY HORACE HART, M.A.\n  PRINTER TO THE UNIVERSITY\nCONTENTS\n  CARMEN SUPER MULTIPLICI VICIORUM PESTILENCIA                       346\nINTRODUCTION\nLIFE OF GOWER.\nTo write anything like a biography of Gower, with the materials that\nexist, is an impossibility. Almost the only authentic records of him,\napart from his writings, are his marriage-licence, his will, and his\ntomb in St. Saviour\u2019s Church; and it was this last which furnished\nmost of the material out of which the early accounts of the poet were\ncomposed. A succession of writers from Leland down to Todd contribute\nhardly anything except guesswork, and this is copied by each from his\npredecessors with little or no pretence of criticism. Some of them,\nas Berthelette and Stow, describe from their own observation the tomb\nwith its effigy and inscriptions, as it actually was in their time, and\nthese descriptions supply us with positive information of some value,\nbut the rest is almost entirely worthless.\nGower\u2019s will was printed in Gough\u2019s _Sepulchral Monuments_ (1796), and\nin 1828 Sir Harris Nicolas, roused by the uncritical spirit of Todd,\npublished the article in the _Retrospective Review_[1] which has ever\nsince been regarded as the one source of authentic information on the\nsubject. It does not appear that Nicolas undertook any very extensive\nsearching of records, indeed he seems to have practically confined his\nattention to the British Museum; for wherever he cites the Close Rolls\nor other documents now in the Record Office, it is either from the\nabstract of the Close Rolls given in MS. Harl. 1176 or as communicated\nto him by some other person: but he was able to produce several more\nor less interesting documents connected either with the poet or with\nsomebody who bore the same name and belonged to the same family, and he\nplaced the discussion for the first time upon a sound critical basis.\nPauli simply recapitulated the results arrived at by Nicolas with some\nslight elucidations from the Close Rolls of 6 Ric. II on a matter\nwhich had been already mentioned by Nicolas on the authority of Mr.\nPetrie. As the result of a further examination of the Close Rolls and\nother records I am able to place some of the transactions referred to\nin a clearer light, while at the same time I find myself obliged to\ncast serious doubt on the theory that all the documents in question\nrelate to the poet. In short, the conclusions at which I arrive, so far\nas regards the records, are mostly of a negative character.\nIt may be taken as proved that the family to which John Gower the poet\nbelonged was of Kent. Caxton indeed says of him that he was born in\nWales, but this remark was probably suggested by the name of the \u2018land\nof Gower\u2019 in Wales, and is as little to be trusted as the further\nstatement that his birth was in the reign of Richard II. There was\na natural tendency in the sixteenth century to connect him with the\nwell-known Gowers of Stitenham in Yorkshire, whence the present noble\nfamily of Gower derives its origin, and Leland says definitely that the\npoet was of Stitenham[2]. It is probable, however, that Leland had no\nvery certain information; for when we examine his autograph manuscript,\nwe find that he first wrote, following Caxton, \u2018ex Cambria, ut ego\naccepi, originem duxit,\u2019 and afterwards altered this to \u2018ex Stitenhamo,\nvilla Eboracensis prouinciae, originem ducens.\u2019 It is probable that the\ncredit of connexion with the poet had been claimed by the Yorkshire\nfamily, whose \u2018proud tradition,\u2019 as Todd says, \u2018has been and still is\nthat he was of Stitenham,\u2019 and we find reason to think that they had\nidentified him with a certain distinguished lawyer of their house.\nThis family tradition appears in Leland\u2019s _Itinerarium_, vi. 13, \u2018The\nhouse of Gower the poete sumtyme chief iuge of the commune place\u2019 (i.e.\nCommon Pleas) \u2018yet remaineth at Stitenham yn Yorkshire, and diuerse of\nthem syns have been knights.\u2019 He adds that there are Gowers also in\nRichmondshire and Worcestershire (\u2018Wicestreshire,\u2019 MS.). The statement\nthat this supposed judge was identical with the poet is afterwards\nwithdrawn; for on a later page Leland inserts a note, \u2018Mr. Ferrares\ntold me that Gower the iuge could not be the man that write the booke\nyn Englisch, for he said that Gower the iuge was about Edward the\nsecundes tyme.\u2019[3]\nAll this seems to suggest that Leland had no very trustworthy evidence\non the matter. He continued to assert, however, as we have seen, that\nthe poet derived his origin from Stitenham, and to this he adds that\nhe was brought up and practised as a lawyer, \u2018Coluit forum et patrias\nleges lucri causa[4].\u2019 It has not been noticed that the author\u2019s\nmanuscript has here in the margin what is probably a reference to\nauthority for this statement: we find there a note in a contemporary\nhand, \u2018Goverus seruiens ad legem 30 Ed. 3.\u2019 From this it is probable\nthat Leland is relying on the Year-book of 30 Ed. III, where we find\nthe name Gower, apparently as that of a serjeant-at-law who took part\nin the proceedings. It is not likely that Leland had any good reasons\nfor identifying this Gower, who was in a fairly high position at the\nbar in the year 1356, with John Gower the poet, who died in 1408[5].\nLeland\u2019s statements were copied by Bale and so became public\nproperty. They did not, however, long pass unchallenged. Thynne in\nhis _Animadversions_ acutely criticises the suggestion of Yorkshire\norigin, on the ground of the difference of arms:--\u2018Bale hath much\nmistaken it, as he hath done infinite things in that book, being for\nthe most part the collections of Leland. For in truth the arms of Sir\nJohn Gower being argent, on a cheveron azure three leopards\u2019 heads or,\ndo prove that he came of a contrary house to the Gowers of Stytenham\nin Yorkshire, who bare barruly of argent and gules, a cross paty flory\nsable. Which difference of arms seemeth a difference of families,\nunless you can prove that being of one family they altered their arms\nupon some just occasion.\u2019 The arms to which Thynne refers as those of\nGower the poet are those which are to be seen upon his tomb[6]; and the\nargument is undoubtedly sound. Thynne proceeds to criticise Speght\u2019s\nstatement that Chaucer and Gower were both lawyers of the Inner Temple:\n\u2018You say, It seemeth that these learned men were of the Inner Temple,\nfor that many years since Master Buckley did see a record in the same\nhouse, where Geffrey Chaucer was fined two shillings for beating a\nFranciscan Friar in Fleet Street. This is a hard collection to prove\nGower of the Inner Temple, although he studied the law, for thus you\nframe your argument: Mr. Buckley found a record in the Temple that\nChaucer was fined for beating the friar; ergo Gower and Chaucer were of\nthe Temple.\u2019\nA \u2018hard collection\u2019 it may be, but no harder than many others that\nhave been made by biographers, and Leland\u2019s \u2018vir equestris ordinis[7]\u2019\nmust certainly go the way of his other statements, being sufficiently\nrefuted, as Stow remarks, by the \u2018Armiger\u2019 of Gower\u2019s epitaph. Leland\nin calling him a knight was probably misled by the gilt collar of SS\nupon his recumbent effigy, and Fuller afterwards, on the strength of\nthe same decoration, fancifully revives the old theory that he was a\njudge, and is copied of course by succeeding writers[8]. On the whole\nit may be doubted whether there is anything but guesswork in the\nstatements made by Leland about our author, except so far as they are\nderived from his writings or from his tomb.\nThat John Gower the poet was of a Kentish family is proved by definite\nand positive evidence. The presumption raised by the fact that his\nEnglish writings certainly have some traces of the Kentish dialect,\nis confirmed, first by the identity of the arms upon his tomb with\nthose of Sir Robert Gower, who had a tomb in Brabourne Church in Kent,\nand with reference to whom Weever, writing in 1631, says, \u2018From this\nfamily John Gower the poet was descended[9],\u2019 secondly, by the fact\nthat in the year 1382 a manor which we know to have been eventually in\nthe possession of the poet was granted to John Gower, who is expressly\ncalled \u2018Esquier de Kent,\u2019 and thirdly, by the names of the executors\nof the poet\u2019s will, who are of Kentish families. It may be added\nthat several other persons of the name of Gower are mentioned in the\nrecords of the time in connexion with the county of Kent. Referring\nonly to cases in which the Christian name also is the same as that of\nthe poet, we may note a John Gower among those complained of by the\nEarl of Arundel in 1377, as having broken his closes at High Rothing\nand elsewhere, fished in his fishery and assaulted his servants[10];\nJohn Gower mentioned in connexion with the parishes of Throwley\nand Stalesfield, Kent, in 1381-2[11]; John Gower who was killed by\nElias Taillour, apparently in 1385[12]; John Gower who was appointed\nwith others in 1386 to receive and distribute the stores at Dover\nCastle[13]; none of whom can reasonably be identified with the poet.\nTherefore it cannot be truly said, as it is said by Pauli, that the\nsurname Gower, or even the combination John Gower, is a very uncommon\none in the records of the county of Kent[14].\nBefore proceeding further, it may be well to set forth in order certain\nbusiness transactions recorded in the reign of Edward III, in which a\ncertain John Gower was concerned, who is identified by Nicolas with the\npoet[15].\nThey are as follows:--\n39 Ed. III (1365). An inquiry whether it will be to the prejudice of\nthe king to put John Gower in possession of half the manor of Aldyngton\nin Kent, acquired by him without licence of the king from William de\nSeptvans, and if so, \u2018ad quod damnum.\u2019 This half of Aldyngton is held\nof the king by the service of paying fourteen shillings a year to the\nWarden of Rochester Castle on St. Andrew\u2019s day[16].\nUnder date Feb. 15 of the same year it was reported that this would\nnot be to the prejudice of the king, and accordingly on March 9 John\nGower pays 53 shillings, which appears to be the annual value of the\nproperty, and is pardoned for the offence committed by acquiring it\nwithout licence[17].\n39 Ed. III (June 23). William Sepvanus, son of William Sepvanus knight,\ngrants to John Gower ten pounds rent from the manor of Wygebergh\n(Wigborough) in Essex and from other lands held by him in the county of\nEssex[18].\nBy another deed, acknowledged in Chancery on June 25 of the same year,\nthe same William Sepvanus makes over to John Gower all his claims upon\nthe manor of Aldyngton, and also a rent of 14_s._ 6_d._, with one cock,\nthirteen hens and 140 eggs from Maplecomb[19].\n42 Ed. III (1368). Thomas Syward, pewterer and citizen of London, and\nJoanna his wife, daughter of Sir Robert Gower, grant to John Gower and\nhis heirs the manor of Kentwell. Dated at Melford, Wednesday before the\nNativity of St. John Baptist[20].\n43 Ed. III. Fine between John Gower on the one hand, and John\nSpenythorn with Joan his wife on the other, by which they give up all\nright to the Manor of Kentwell, Suffolk, except \u00a310 rent, John Gower\npaying 200 marks[21].\nThis was confirmed in the king\u2019s court, 3 Ric. II.\nBy documents of previous date[22] it may be shown that the manor of\nKentwell had been held by Sir Rob. Gower, doubtless the same who is\nburied in Brabourne Church, who died apparently in 1349; that it\nwas ultimately divided, with other property, between his heirs, two\ndaughters named Katherine and Joanna, of whom one, Katherine, died in\n1366. Her moiety was then combined with the other in the possession of\nher sister Joanna, \u201823 years old and upwards,\u2019 then married to William\nNeve of Wetyng, but apparently soon afterwards to Thomas Syward. As\nto the transaction between John Gower and John Spenythorn with Joanna\nhis wife, we must be content to remain rather in the dark. John Gower\nhad in the year before acquired Kentwell in full possession for himself\nand his heirs, and he must in the mean time have alienated it, and now\napparently acquired it again. It is hardly likely that the Joan who\nis here mentioned is the same as Joan daughter of Sir Robert Gower,\nwho was married successively to William Neve and Thomas Syward. On the\nother hand it must be regarded as probable that the John Gower of this\ndocument is identical with the John Gower who acquired Kentwell from\nThomas Syward and his wife in 1368. The confirmation in the king\u2019s\ncourt, 3 Ric. II, was perhaps by way of verifying the title before the\ngrant of Kentwell by Sir J. Cobham to Sir T. Clopton, 4 Ric. II.\n47 Ed. III (1373). John Gower grants his manor of Kentwell in Suffolk\nto Sir John Cobham and his heirs; a deed executed at Otford in Kent,\nThurs. Sept. 29[23].\n48 Ed. III (1374). Payment of 12 marks by Sir J. Cobham on acquisition\nof Kentwell and half of Aldyngton from John Gower[24].\nBy this last document it seems pretty certain that the John Gower from\nwhom Sir J. Cobham received Kentwell was the same person as the John\nGower who acquired Aldyngton from William Septvans; and he is proved to\nbe a relation of the poet, as well as of Sir Robert Gower, by the fact\nthat the arms on the seal of John Gower, attached to the deed by which\nKentwell was alienated, are apparently the same as those which were\nplaced upon Sir Rob. Gower\u2019s tomb at Brabourne, and those which we see\non the poet\u2019s tomb in Southwark[25]. These persons, then, belonged to\nthe same family, so far as we can judge; but evidently it is not proved\nmerely by this fact that the John Gower mentioned in the above document\nwas identical with the poet. We have seen already that the name was\nnot uncommon in Kent, and there are some further considerations which\nmay lead us to hesitate before we identify John Gower the poet with\nthe John Gower who acquired land from William Septvans. This latter\ntransaction in fact had another side, to which attention has not\nhitherto been called, though Sir H. Nicolas must have been to some\nextent aware of it, since he has given a reference to the Rolls of\nParliament, where the affair is recorded.\nIt must be noted then in connexion with the deeds of 39 Ed. III, by\nwhich John Gower acquired Aldyngton from William Septvans, son of\nSir William Septvans, that in the next year, 40 Ed. III, there is\nrecord of a commission issued to Sir J. Cobham and others to inquire\ninto the circumstances of this alienation, it having been alleged\nthat William Septvans was not yet of age, and that he had obtained\nrelease of his father\u2019s property from the king\u2019s hands by fraudulent\nmisrepresentation. The commission, having sat at Canterbury on the\nTuesday before St. George\u2019s day, 1366, reported that this was so, that\nWilliam Septvans was in fact under twenty years old, and would not\nattain the age of twenty till the feast of St. Augustine the Doctor\nnext to come (i.e. Aug. 28); that the alienations to John Gower and\nothers had been improperly made by means of a fraudulent proof of\nage, and that his property ought to be reseized into the king\u2019s hands\ntill he was of age. Moreover the report stated that John Gower had\ngiven 24 marks only for property worth \u00a312 a year, with a wood of the\nvalue of \u00a3100, that after his enfeoffment the said John Gower was in\nthe company of William Septvans at Canterbury and elsewhere, until\nSept. 29, inducing him to part with land and other property to various\npersons[26].\nThe property remained in the king\u2019s hands till the year 1369, when\nan order was issued to the escheator of the county of Essex to put\nWilliam Septvans in possession of his father\u2019s lands, which had been\nconfiscated to the Crown, \u2018since two years and more have elapsed from\nthe festival of St. Augustine, when he was twenty years old\u2019 (Westm.\n21 Feb.)[27]. Presumably John Gower then entered into possession of\nthe property which he had irregularly acquired in 1365, and possibly\nwith this may be connected a payment by John Gower of \u00a320 at Michaelmas\nin the year 1368 to Richard de Ravensere[28], who seems to have been\nkeeper of the hanaper in Chancery.\nIt is impossible without further proof to assume that the villainous\nmisleader of youth who is described to us in the report of the above\ncommission, as encouraging a young man to defraud the Crown by means of\nperjury, in order that he may purchase his lands from him at a nominal\nprice, can be identical with the grave moralist of the _Speculum\nHominis_ and the _Vox Clamantis_. Gower humbly confesses that he has\nbeen a great sinner, but he does not speak in the tone of a converted\nlibertine: we cannot reconcile our idea of him with the proceedings\nof the disreputable character who for his own ends encouraged the\nyoung William Septvans in his dishonesty and extravagance. The two men\napparently bore the same arms, and therefore they belonged to the same\nfamily, but beyond this we cannot go. It may be observed moreover that\nthe picture suggested to Prof. Morley by the deed of 1373, executed at\nOtford, of the poet\u2019s residence in the pleasant valley of the Darent,\nwhich he describes at some length[29], must in any case be dismissed as\nbaseless. Otford was a manor held by Sir John Cobham[30], and whether\nthe John Gower of this deed be the poet or no, it is pretty clear that\nthe deed in question was executed there principally for this reason,\nand not because it was the residence of John Gower.\nDismissing all the above records as of doubtful relevancy to our\nsubject[31], we proceed to take note of some which seem actually to\nrefer to the poet. Of these none are earlier than the reign of Richard\nII. They are as follows:\n1 Ric. II. (May, 1378). A record that Geoffrey Chaucer has given\ngeneral power of attorney to John Gower and Richard Forester, to be\nused during his absence abroad by licence of the king.[32] Considering\nthat Chaucer and Gower are known to have been personally acquainted\nwith one another, we may fairly suppose that this appointment relates\nto John Gower the poet.[33]\n6 Ric. II (Aug. 1382). Grant of the manors of Feltwell in Norfolk and\nMulton in Suffolk to John Gower, Esquire, of Kent, and to his heirs, by\nGuy de Rouclyf, clerk (Aug. 1), and release of warranty on the above\n6 Ric. II (Aug. 1382). Grant of the manors of Feltwell and Multon by\nJohn Gower to Thomas Blakelake, parson of St. Nicholas, Feltwell, and\nothers, for his life, at a rent of \u00a340, to be paid quarterly in the\nAbbey Church of Westminster[35]. This grant was repeated 7 Ric. II\nThe mention of Multon in the will of John Gower the poet makes it\npractically certain that the above documents have to do with him.\n17 Ric. II (1393). Henry of Lancaster presented John Gower, Esquire,\nwith a collar. This was mentioned by Nicolas as communicated to him\nby Mr. G. F. Beltz from a record in the Duchy of Lancaster Office. No\nfurther reference was given, and I have had some difficulty in finding\nthe record. It is, however, among the accounts of the wardrobe of Henry\nof Lancaster for the year mentioned[37], and though not dated, it\nprobably belongs to some time in the autumn of 1393, the neighbouring\ndocuments in the same bundle being dated October or November. It proves\nto be in fact an order, directed no doubt to William Loveney, clerk\nof the Wardrobe to the earl of Derby, for delivery of 26s. 8d. to one\nRichard Dancaster, for a collar, on account of another collar given\nby the earl of Derby to \u2018an Esquire John Gower\u2019[38]. So elsewhere in\nthe household accounts of the earl of Derby we find a charge of 56_s._\n8_d._ for a silver collar for John Payne, butler, \u2018because my lord had\ngiven his collar to another esquire beyond sea\u2019[39]. This particular\ncollar given to John Gower was a comparatively cheap one, worth\napparently only 26_s._ 8_d._, while the silver collar to be given to\nJohn Payne is valued at 56_s._ 8_d._, and a gold collar of SS for Henry\nhimself costs no less than \u00a326 8_s._ 11_d._ The fact that Gower wears\na collar of SS on his tomb makes it probable enough that he is the\nesquire mentioned in this document. It will afterwards be seen that we\ncannot base any argument upon the fact that the collar upon the effigy\nis now gilt, and apparently was so also in Leland\u2019s time.\n25 Jan. 1397-8. A licence from the bishop of Winchester for solemnizing\nthe marriage between John Gower and Agnes Groundolf, both parishioners\nof St. Mary Magdalene, Southwark, without further publication of banns\nand in a place outside their parish church, that is to say, in the\noratory of the said John Gower, within his lodging in the Priory of\nSaint Mary Overey in Southwark. Dated at Highclere, 25 Jan. 1397[40].\nAt this time then Gower was living in the Priory of St. Mary Overey,\nand no doubt he continued to do so until his death.\nFinally, Aug. 15, 1408, the Will of John Gower, which was proved Oct.\n24 of the same year[41]. His death therefore may be presumed to have\ntaken place in October, 1408.\nThis will has been printed more than once, in Gough\u2019s Sepulchral\nMonuments, by Todd in his _Illustrations of Gower and Chaucer_ and in\nthe _Retrospective Review_.\n    The testator bequeathes his soul to the Creator, and his body\n    to be buried in the church of the Canons of St. Mary Overes,\n    in the place specially appointed for this purpose (\u2018in loco ad\n    hoc specialiter deputato\u2019). To the Prior of the said church he\n    bequeathes 40_s._, to the subprior 20_s._, to each Canon who is\n    a priest 13_s._ 4_d._, and to each of the other Canons 6_s._\n    8_d._, that they may all severally pray for him the more devoutly\n    at his funeral. To the servants of the Priory 2_s._ or 1_s._\n    each according to their position; to the church of St. Mary\n    Magdalene 40_s._ for lights and ornaments, to the parish priest\n    of that church 10_s._, \u2018vt oret et orari faciat pro me\u2019; to the\n    chief clerk of the same church 3_s._ and to the sub-clerk 2_s._\n    To the following four parish churches of Southwark, viz. St.\n    Margaret\u2019s, St. George\u2019s, St. Olave\u2019s, and St. Mary Magdalene\u2019s\n    near Bermondsey, 13_s._ 4_d._ each for ornaments and lights,\n    and to each parish priest or rector in charge of those churches\n    6_s._ 8_d._, \u2018vt orent et orari pro me in suis parochiis faciant\n    et procurent.\u2019 To the master of the hospital of St. Thomas in\n    Southwark 40_s._, to each priest serving there 6_s._ 8_d._ for\n    their prayers; to each sister professed in the said hospital\n    3_s._ 4_d._, to each attendant on the sick 20_d._, and to each\n    sick person in the hospital 12_d._, and the same to the sisters\n    (where there are sisters), nurses and patients in the hospitals\n    of St. Anthony, Elsingspitell, Bedlem without Bishopsgate, and\n    St. Maryspitell near Westminster; to every house for lepers in\n    the suburbs of London 10_s._, to be distributed amongst the\n    lepers, for their prayers: to the Prior of Elsingspitell 40s.,\n    and to each Canon priest there 6_s._ 8_d._\n    For the service of the altar in the chapel of St. John the\n    Baptist, \u2018in qua corpus meum sepeliendum est,\u2019 two vestments\n    of silk, one of blue and white baudkin and the other of white\n    silk, also a large new missal and a new chalice, all which are\n    to be kept for ever for the service of the said altar. Moreover\n    to the Prior and Convent the testator leaves a large book,\n    \u2018sumptibus meis nouiter compositum,\u2019 called _Martilogium_, on the\n    understanding that the testator shall have a special mention of\n    himself recorded in it every day (\u2018sic quod in eodem specialem\n    memoriam scriptam secundum eorum promissa cotidie habere debeo,\u2019\n    not \u2018debes,\u2019 as printed).\n    He leaves to his wife Agnes, \u00a3100 of lawful money, also three\n    cups, one \u2018cooperculum,\u2019 two salt-cellars and twelve spoons of\n    silver, all the testator\u2019s beds and chests, with the furniture\n    of hall, pantry and kitchen and all their vessels and utensils.\n    One chalice and one vestment are left to the altar of the oratory\n    belonging to his apartments (\u2018pro altare quod est infra oratorium\n    hospicii mei\u2019). He desires also that his wife Agnes, if she\n    survive him, shall have all rents due for his manors of Southwell\n    in the county of Northampton (?) and of Multoun in the county\n    of Suffolk, as he has more fully determined in certain other\n    writings given under his seal.\n    The executors of this will are to be as follows:--Agnes his wife,\n    Arnold Savage, knight, Roger, esquire, William Denne, Canon of\n    the king\u2019s chapel, and John Burton, clerk. Dated in the Priory of\n    St. Mary Overes in Southwark, on the feast of the Assumption of\n    the Virgin, Mccccviii.\nThe will was proved, Oct. 24, 1408, at Lambeth before the Archbishop of\nCanterbury (because the testator had property in more than one diocese\nof the province of Canterbury), by Agnes the testator\u2019s wife, and\nadministration of the property was granted to her on Nov. 7 of the same\nyear.\nIt may be observed with reference to this will that the testator\nevidently stands already in the position of a considerable benefactor\nto the Priory of St. Mary Overey, in virtue of which position he\nhas his apartments in the Priory and a place of honour assigned for\nhis tomb in the church. He must also have established by previous\narrangement the daily mass and the yearly obituary service which\nBerthelette speaks of as still celebrated in his time. It is evident\nthat his benefactions were made chiefly in his life-time. There is\nsome slight difficulty as regards the manors which are mentioned in\nthe will. Multon in Suffolk we know already to have been in the poet\u2019s\npossession; but what is this \u2018Southwell\u2019? Certainly not the well-known\nSouthwell in Nottinghamshire, which cannot possibly have been in\nthe possession of a private person, belonging, as it did, to the\narchiepiscopal see of York. Moreover, though \u2018in Comitatu Nott.\u2019 has\nbeen hitherto printed as the reading of the will, the manuscript has\nnot this, but either \u2018Notth.\u2019 or \u2018North.,\u2019 more probably the latter.\nThere were apparently other manors of Southwell or Suthwell in the\ncounty of Nottingham, and a manor of Suwell in Northamptonshire, but\nthere seems to be no connexion with the name of Gower in the case of\nany of these. It is possible, but not very readily to be assumed, that\nthe scribe who made the copy of the will in the register carelessly\nwrote \u2018Southwell in Com. North.\u2019 (or \u2018Com. Notth.\u2019) for \u2018Feltwell in\nCom. Norff.,\u2019 the name which is found coupled with Multon in the other\nrecords[42].\nThe one remaining record is the tomb in St. Saviour\u2019s church. This\noriginally stood in the chapel of St. John the Baptist, on the north\nside of the church, but in 1832, the nave and north aisle being in\nruins, the monument was removed to the south transept and restored at\nthe expense of Earl Gower. After the restoration of the church this\ntomb was moved back to the north aisle in October 1894, and was placed\non the supposed site of the chapel of St. John the Baptist, where it\nnow stands[43].\nIn the course of nearly five centuries the tomb has undergone many\nchanges, and the present colouring and inscription are not original.\nWhat we have now is a canopy of three arches over an altar tomb, on\nwhich lies an effigy of the poet, habited in a long dark-coloured gown,\nwith a standing cape and buttoned down to his feet, wearing a gold\ncollar of SS, fastened in front with a device of a chained swan between\ntwo portcullises. His head rests on a pile of three folio volumes\nmarked with the names of his three principal works, _Vox Clamantis_,\n_Speculum Meditantis_, _Confessio Amantis_. He has a rather round face\nwith high cheek-bones, a moustache and a slightly forked beard, hair\nlong and curling upwards[44], and round his head a chaplet of four red\nroses at intervals upon a band[45], with the words \u2018merci ihs[46]\u2019\n(repeated) in the intervals between the roses: the hands are put\ntogether and raised in prayer: at the feet there is a lion or mastiff\nlying. The upper ledge of the tomb has this inscription, \u2018Hic iacet I.\nGower Arm. Angl. poeta celeberrimus ac huic sacro edificio benefac.\ninsignis. Vixit temporibus Edw. III et Ric. II et Henr. IV.\u2019 In front\nof the tomb there are seven arched niches. Against the wall at the end\nof the recess, above the feet of the figure, a shield is suspended\nbearing arms, argent, on a chevron azure three leopards\u2019 faces or,\ncrest a talbot (or lion) upon a chapeau. The wall behind the tomb under\nthe canopy is at present blank; the original painting of female figures\nwith scrolls has disappeared and has not been renewed, nor has the\ninscription \u2018Armigeri scutum,\u2019 &c., been replaced.\nThis tomb has attracted much attention, and descriptions of it exist\nfrom early times. Leland\u2019s account may be thus translated: \u2018He was\nhonourably buried in London in the church of the Marian canons on the\nbank of the Thames, and his wife also is buried in the same place, but\nin a lower tomb. He has here an effigy adorned with a gold chain and\na chaplet of ivy interspersed with roses, the first marking him as a\nknight and the second as a poet. The reason why he established his\nplace of burial here, was, I believe, as follows. A large part of the\nsuburb adjacent to London Bridge was burnt down in the year 1212[47],\nin the reign of King John. The monastery of the Marian canons was\nmuch damaged in this fire and was not fully restored till the first\nyear of Richard II. At that time Gower, moved by the calamity, partly\nthrough his friends, who were numerous and powerful, and partly at his\nown expense, repaired the church and restored its ornaments, and the\nMarian canons even now acknowledge the liberality of Gower towards\nthem, though not to such an extent as I declare it to have been. For\nthis reason it was, in my judgement, that he left his body for burial\nto the canons of this house[48].\u2019 Berthelette in the Preface to his\nedition of the _Confessio Amantis_, 1532, gives an interesting account\nof the tomb: \u2018John Gower prepared for his bones a resting-place in the\nmonastery of St. Mary Overes, where somewhat after the old fashion he\nlieth right sumptuously buried, with a garland on his head in token\nthat he in his life days flourished freshly in literature and science.\nAnd the same moniment, in remembrance of him erected, is on the North\nside of the foresaid church, in the chapel of St. John, where he hath\nof his own foundation a mass daily sung: and moreover he hath an obit\nyearly done for him within the same church on the Friday after the\nfeast of the blessed pope St. Gregory.\n\u2018Beside on the wall, whereas he lieth, there be painted three virgins\nwith crowns on their heads, one of the which is written Charitie, and\nshe holdeth this device in her hand,\n  En toy qui es fitz de dieu le pere[49]\n  Sauv\u00e9 soit que gist souz cest piere.\n\u2018The second is written Mercye, which holdeth in her hand this device,\n  O bone Jesu, fait ta mercy\n  Al alme dont le corps gist icy[50].\n\u2018The third of them is written Pite, which holdeth in her hand this\ndevice following,\n  Pur ta pit\u00e9, Jesu, regarde,\n  Et met cest alme in sauve garde.\n\u2018And thereby hangeth a table, wherein appeareth that who so ever\nprayeth for the soul of John Gower, he shall, so oft as he so doth,\nhave a thousand and five hundred days of pardon.\u2019\nStow, writing about 1598, says, \u2018This church was again newly rebuilt\nin the reign of Richard II and king Henry IV. John Gower, a learned\ngentleman and a famous poet, but no knight, as some have mistaken it,\nwas then an especial benefactor to that work, and was there buried in\nthe north side of the said church, in the chapel of St. John, where\nhe founded a chantry. He lieth under a tomb of stone with his image\nalso of stone being over him. The hair of his head brown, long to his\nshoulders but curling up, collar of esses of gold about his neck;\nunder his head,\u2019 &c.[51] The tomb is then further described as by\nBerthelette, with addition of the epitaph in four Latin hexameters,\n\u2018Armigeri scutum,\u2019 &c. (see p. 367 of this volume).\nIn the _Annals of England_ (date about 1600) he again describes the\ntomb, adding to his description of the painting of the three virgins\nthe important note, \u2018All which is now washed out and the image defaced\nby cutting off the nose and striking off the hands[52],\u2019 from which it\nwould appear that we cannot depend even upon the features of the effigy\nwhich now exists, as original.\nThe figures of the virgins were repainted in the course of the\nseventeenth century apparently, for in Hatton\u2019s _New View of London_\n(date 1708) they are described as appearing with \u2018ducal coronets[53].\u2019\nIn Rawlinson\u2019s _Natural History and Antiquities of Surrey_ (published\n1719) the effigy is spoken of as having a \u2018scarlet gown,\u2019 the older\ndescriptions, e.g. Stow, giving it as \u2018an habit of purple damasked,\u2019\nand it is said that there is upon the head \u2018a chaplet or diadem of gold\nabout an inch broad, on which are set at equal distances four white\nquaterfoyles.\u2019[54] The writer argues also that the chain should be of\nsilver rather than of gold[55]. The arms are said to be \u2018supported by\ntwo angels,\u2019 and \u2018underneath is this inscription, \u201cHic iacet Iohannes\nGower Armiger Anglorum poeta celeberrimus ac huic sacro Edificio\nBenefactor insignis temporibus Edw. III et Ric. II. Armigeri scutum,\u201d\u2019\n&c. The following remark is added: \u2018Our author Mr. John Aubrey gives\nus an inscription which he says he saw on a limb of this monument,\nsomething different from the foregoing, and therefore not unworthy a\nplace here, viz.\n  Johannes Gower, Princeps\n    Poetarum Angliae, vixit\n  temporibus Edwardi tertii\n    et Richardi secundi.\u2019\nLater, in 1765, Tyler describes the gown as purple and the arms as\npendent by the dexter corner. The figures of women have ducal coronets\nand scrolls of gold, and below them is the epitaph \u2018Armigeri scutum.\u2019\nUnder the statue the inscription \u2018Hic iacet,\u2019 &c.[56] The monument, as\nhere described, is engraved in Gough\u2019s _Sepulchral Monuments_ (date\n1796), where there is a full description of it[57]. Blore, under whose\ndirection the position of the monument was changed, says in 1826 that\nthe inscription on the ledge of the tomb \u2018Hic iacet,\u2019 &c., was then\nentirely gone.\nDollman says that there was a fire which injured the nave of the church\nin the reign of Richard II, and that the windows of the nave and\naisles, which were finally removed in 1833, were of the time of Richard\nII and Henry IV[58]. It is certain, however, that the church remained\nlong in an unfinished state during the period between 1207 (or 1212),\nthe date of the early fire, and the latter part of the fourteenth\ncentury. Dollman observes that the remains which may have been\ncontained in the tomb \u2018disappeared when the tomb was removed from the\nnorth aisle in 1832.\u2019[59] From what has been said it will be perceived\nthat the tomb has undergone a series of alterations and renovations\nwhich have to some extent at least destroyed its original character.\nA word must be said finally about Prof. Morley\u2019s theory that Gower\nwas in holy orders and held the living of Great Braxted in Essex from\n1390-7. This is founded on the fact that the parson of Great Braxted\nfor the period named was one John Gower, as Professor Morley learns\nfrom Newcourt\u2019s _Repertorium Parochiale_[60]. The original record\nreferred to by Newcourt is to be found in the Registry of the diocese\nof London[61], and is to the effect that on February 23, 1390-1, the\nbishop of London admitted and instituted John Gower, clerk, to the\nparochial church of Great Braksted, vacant by the resignation of John\nBroun, the late rector, the said John Gower having been duly presented\nby the king, who at this time was patron of the living, the heir of the\nlate earl of Pembroke being under his wardship. Then later, under date\nMarch 31, 1397, there is record of a new institution to the benefice,\nwhich is vacant by the resignation of John Gower, late rector[62].\nProfessor Morley thought that the expression \u2018John Gower, clerk\u2019 might\nindicate that the person referred to was in minor orders only, some of\nthe rectors inducted being called \u2018priest\u2019 (while others have no title\nat all). He conceived that this John Gower held the rectory for six or\nseven years without being admitted to priest\u2019s orders at all, and that\nhe then resigned on his marriage[63], and he found confirmation of the\ntheory that this was Gower the poet from the fact that Great Braxted\nis near to Wigborough, where, as we have seen, a person of this name,\nsupposed by Professor Morley to be the poet, had some claim to rent. We\nhave already seen reason to think that the John Gower who had a rent\nof \u00a310 from Wigborough was not the poet, and in any case it is evident\nthat the fact could have nothing to do with a presentation by the king\nfive and twenty years afterwards to the rectory of Great Braxted.\nAs to resignation with a view to marriage, it is very unlikely, if\nnot altogether out of the question, that a clergyman who had held an\nimportant rectory for six or seven years should not only have been\npermitted to marry, but should have had his marriage celebrated in\nthe Priory of St. Mary Overy and with the particular sanction of the\nbishop of Winchester. Add to this the fact that John Gower the poet was\nundoubtedly \u2018Esquire,\u2019 being called so not only on his tomb but also\nin the documents of 1382 and 1393, the latter belonging to the period\nwhen, according to this theory, he was holding the living of Great\nBraxted. On the whole, the \u2018minor orders\u2019 theory must be dismissed as\nentirely baseless, and the John Gower who was rector of Great Braxted\nmust be set down as another of the rather numerous persons of this name\nwho were to be found in Kent and Essex at this time. There is nothing\nin Gower\u2019s writings to suggest the idea that he was an ecclesiastic. He\ndistinctly calls himself a layman in the _Mirour de l\u2019Omme_, and the\nexpression \u2018borel clerk\u2019 in the Prologue of the _Confessio Amantis_\nmust be taken to mean the same thing. The language which in the _Vox\nClamantis_ he uses about rectors who fail to perform the duties of\ntheir office, makes it almost inconceivable that he should himself\nhave held a rectory without qualifying himself for the performance of\nthe service of the Church even by taking priest\u2019s orders. Evidently\nProfessor Morley\u2019s idea of the poet as an Essex rector must go the\nway of his previous attempt to establish him as a country gentleman\nat Otford. It is probable that he passed a considerable part of his\nliterary life in those lodgings within the Priory of St. Mary Overey\nwhich are mentioned in his marriage licence and in his will[64].\nTo the information which we derive from records must be added that\nwhich is to be drawn from the poet\u2019s own writings. From the _Speculum\nMeditantis_ we learn that in early life he composed love poems, which\nhe calls \u2018fols ditz d\u2019 amour\u2019 (27340), and from two other passages (ll.\n8794 and 17649) we may perhaps assume that he was already married at\nthe time when this work was composed. In the former, speaking of those\nwho tell tales to husbands about their wives\u2019 misconduct, he says in\neffect, \u2018I for my part declare (\u2018Je di pour moi\u2019) that I wish to hear\nno such tales of my wife:\u2019 in the second he speaks of those wives who\ndislike servants and other persons simply because their husbands like\nthem, and he adds, \u2018I do not say that mine does so\u2019 (\u2018Ne di pas q\u2019ensi\nfait la moie\u2019). If the inference be correct, his union with Agnes\nGroundolf in his old age was a second marriage. We cannot come to any\ndefinite conclusion from this poem about any profession or occupation\nwhich he may have had besides literature. The statement of Leland that\nhe practised as a lawyer seems rather improbable, in view of the way\nin which he here speaks of lawyers and their profession. Of all the\nsecular estates that of the law seems to him to be the worst (24085\nff.), and he condemns both advocates and judges in a more unqualified\nmanner than the members of any other calling. Especially the suggestion\nof a special tax to be levied on lawyers\u2019 gains (24337 ff.) is one that\ncould hardly have come from one who was himself a lawyer[65].\nAgain the way in which he speaks of physicians (24301, 25621 ff.) seems\nalmost equally to exclude him from the profession of medicine.\nOf all the various ranks of society which he reviews, that of which he\nspeaks with most respect is the estate of Merchants. He takes pains to\npoint out, both in this poem and in the _Vox Clamantis_, the utility of\ntheir occupation, and the justice of their claim to reasonably large\nprofits on successful ventures in consideration of the risks they run\n(_Mirour_, 25177 ff.; _Vox Clam._ Lib. v. Cap. xi, _Heading_). He makes\na special apology to the honest members of the class for exposing the\nabuses to which the occupation is liable, pleading that to blame the\nbad is in effect to praise the good (25213 ff., 25975 ff.), and he is\nmore careful here than elsewhere to point out the fact that honest\nmembers of the class exist. He speaks of \u2018our City,\u2019 and has strong\nfeelings about the interests of the city of London, and about the\nproceedings of a certain bad citizen who stirs up strife and aims at\ngiving privileges in trade to strangers (_Mirour_, 26380 ff.; cp. _Vox\nClamantis_, v. 835 ff.): moreover, the jealousy of Lombards which he\nexpresses has every appearance of being a prejudice connected with\nrivalry in commerce (25429 ff.). He has a special enthusiasm about\nthe wool-trade, as a national concern of the first importance, and\nhe has very definite opinions about the abuses of the staple (25360\nff.). At the same time there is no definite evidence that Gower was\na merchant, and his interest in trade and in the affairs of the city\nof London may well have arisen from his residence in or near the city\nand his personal acquaintance with merchants (cp. _Mir._ 25915 ff.).\nHis references to the dearness of labour and the unreasonable demands\nof the labourer (24625 ff.) are what we might expect from a man who\nhad property in land; but again we have no sufficient evidence that\nGower was a land-owner in the ordinary sense of the word, for, though\nhe acquired the manors of Feltwell and Multon, he did not reside upon\neither of them, but gave a lease of them at once.\nHe tells us that he is a man of simple tastes (26293 ff.), and we know\nfrom the whole tone of his writings that he is a just and upright\nman, who believes in the subordination of the various members of\nsociety to one another, and who will not allow himself to be ruled in\nhis own household either by his wife or his servants. But, though a\nthorough believer in the principle of gradation in human society, he\nconstantly emphasizes the equality of all men before God, and refuses\nabsolutely to admit the accident of birth as constituting any claim\nto \u2018gentilesce.\u2019 The common descent of all from Adam is as conclusive\non this point for him as it was for John Ball. Considering that his\nviews on society are essentially the same as those of Wycliff, and\nconsidering also his strong opinions about the corruption of the Church\nand the misdeeds of the friars, it is curious to find how strongly he\ndenounces the Lollards in his later writings.\nHe has a just abhorrence of war, and draws a very clear distinction\nbetween the debased chivalry of his own day and the true ideal of\nknighthood. Above all he has a deep sense of religion, and is very\nfamiliar with the Bible. He strongly believes in the moral government\nof the world by Providence, and he feels sure, as others of his age\ndid also, that the final stage of corruption has almost come. Whatever\nothers may do, he at least intends to repent of his sins and prepare\nhimself to render a good account of his stewardship. In both his French\nand his Latin work he shows himself a fearless rebuker of evil, even\nin the highest places. The charge of time-serving timidity has been\nsufficiently dealt with in the Introduction to the English Works.\nFrom the _Vox Clamantis_ it is evident that the rising of the Peasants\nproduced a very powerful, indeed almost an overwhelming, impression\nupon his mind. He describes the terror inspired by it among those of\nhis social standing in the most impressive manner. The progress of\nhis political development during the reign of Richard II is clearly\nseen in his Latin works, with their successive revisions. He began,\nit is evident, with full hope and confidence that the youthful king\nwould be a worthy representative of his father the Black Prince, both\nin war and in peace. As time goes on, and the boy develops into an\nill-regulated young man, under evil influences of various kinds, the\npoet begins to have doubts, and these gradually increase until they\namount to certainty, and rebuke and denunciation take the place of\nthe former favourable anticipations. In the latest version of the\n_Confessio Amantis_, which is, no doubt, contemporary with some of\nthese changes in the text of the _Vox Clamantis_, we see the author\u2019s\nconfidence transferred from the king to his cousin, not as yet regarded\nas a successor to the throne, but thought of as representing a fair\nideal of chivalry and honesty. Finally, in the _Cronica Tripertita_,\nhe accepts the fall of Richard as the fatal consequence of a course of\nevil government and treachery, and rejoices in the prospect of a new\norder of things under his predestined hero.\nWe see here the picture of one who is not devoted to a particular\nparty, but looks to what he conceives as the common good, deeply\nimpressed with the sense that things are out of joint, and hoping\nagainst hope that a saviour of society may arise, either in the person\nof the young king, or of his vigorous and chivalrous cousin. There\nis no sign of any liking for John of Gaunt or of any attachment to\nthe Lancastrian party generally; but he is stirred to very genuine\nindignation at the unfair treatment of men whom he regards as honest\npatriots, such as Gloucester, the Arundels, and Cobham. He himself\nwas evidently a most patriotic Englishman, loving his country and\nproud of its former greatness. For this we may refer especially to\n_Vox Clamantis_, vii. 1289 ff., but the same feeling is visible also\nin many other passages. He is a citizen of the world no doubt, but an\nEnglishman first, and he cares intensely for the prosperity of his\nnative land. Even when he writes in French it is for England\u2019s sake,\n  \u2018O gentile Engleterre, a toi j\u2019escrits.\u2019\nWhen he decides that the _Confessio Amantis_ could no longer go forth\nwith Richard as its patron, it is to England that he dedicates his\npoem, and for his country that he offers up the prayers which he can\nno longer utter with sincerity on behalf of the worthless king (_Conf.\nAm._ Prol. 24 and viii. 2987).\nFrom the _Confessio Amantis_ we learn the circumstances under which\nthat work was undertaken, owing in part at least to a suggestion\nfrom the king himself, who, meeting Gower upon the river, made him\ncome into his own barge and conversed with him familiarly on his\nliterary projects, urging him apparently to the composition of a poem\nin English, and perhaps suggesting Love as the subject. We gather\nalso that in the year 1390 the author considered himself already an\nold man, and that he had then suffered for some time from ill-health\n(Prol. 79*, viii. 3042*), and from the Epistle to Archbishop Arundel\nprefixed later to the _Vox Clamantis_, as well as from the Latin lines\nbeginning \u2018Henrici Regis\u2019 (or \u2018Henrici quarti\u2019) we learn that he was\nblind during the last years of his life, probably from the year 1400.\nWe may reasonably suppose that he was born about the year 1330, or\npossibly somewhat later. From the Latin statement about his books we\nlearn, what is tolerably obvious from their tenour, that his chief\naim in writing was edification, while at the same time we gather from\nthe opening of the first book of the _Confessio Amantis_ that he then\ndespaired of effecting anything by direct admonition, and preferred\nfinally to mingle amusement with instruction. The Latin lines at the\nend of this volume, beginning \u2018Dicunt scripture,\u2019 express a principle\nwhich he seems to have followed himself, namely that a man should give\naway money for good purposes during his own life, rather than leave\nsuch business to be attended to by his executors.\nThe literary side of his activity is sufficiently dealt with in the\nintroductions to his several works, and there also it is noted what\nwere the books with which he was acquainted. It is enough to say here\nthat he was a man of fairly wide general reading, and thoroughly\nfamiliar with certain particular books, especially the Bible, all the\nworks of Ovid, and the _Aurora_ of Peter de Riga.\nTHE LATIN WORKS.\nOf the works which are included in the present volume the _Vox\nClamantis_ is the most important. It is written in elegiac verse, more\nor less after the model of Ovid, and consists of 10,265 lines, arranged\nin seven books, of which the first, second and third have separate\nprologues, and each is divided into a series of chapters with prose\nheadings. As to the date of composition, all that we can say is that\nthe work in its present form is later than the Peasants\u2019 rising in the\nsummer of 1381, and yet it was evidently composed while the memory of\nthat event was fresh, and also before the young king had grown beyond\nboyhood. The advice to the king with regard to fidelity in marriage\nneed not be taken to have special reference to the king\u2019s actual\nmarriage at the end of the year 1382, but perhaps it is more natural to\nsuppose that it was written after that event than before.\nThe general plan of the author is to describe the condition of society\nand of the various degrees of men, much as in the latter portion of\nthe _Speculum Meditantis_. This, however, is made subordinate to the\ndetailed account, given at the beginning, of the Peasants\u2019 rising, and\nthat is in fact set down as the main subject of the work in the Latin\naccount of it given by the author: \u2018Secundus enim liber sermone Latino\nversibus exametri et pentametri compositus tractat super illo mirabili\neuentu, qui in Anglia tempore domini Regis Ricardi secundi anno regni\nsui quarto contigit, quando seruiles rustici impetuose contra nobiles\net ingenuos regni insurrexerunt. Innocenciam tamen dicti domini Regis\ntunc minoris etatis causa inde excusabilem pronuncians, culpas aliunde,\nex quibus et non a fortuna talia inter homines contingunt enormia,\neuidencius declarat. Titulusque voluminis huius, cuius ordo septem\ncontinet paginas, Vox Clamantis nominatur.\u2019\nSo the statement of contents ran in its earlier form. Afterwards the\nexcuses made for the king on the ground of his youth were withdrawn,\nand in the final form of the statement the events of the _Cronica\nTripertita_ are brought into the reckoning, and the fall of Richard\nseems to be represented as a moral consequence of the earlier\nmisfortunes of his reign.\nEvidently what is quoted above is a very insufficient summary of the\n_Vox Clamantis_, which in fact deals with the Peasants\u2019 rising only\nin its first book; and notwithstanding the fact that this event so\nmuch overshadows the other subjects of the poem that the author in\ndescribing his work afterwards treated it as the only theme, there is\nsome reason to question whether what we have is really the original\nform of the poem, and even to conclude that the work may have been\noriginally composed altogether without this detailed narrative of the\ninsurrection. For this idea there is some manuscript authority. It\nhas not hitherto been noted that in one copy (MS. Laud 719) the _Vox\nClamantis_ appears with the omission of the whole of the first book\nafter the Prologue and first chapter[66]. At the same time the text\nof this manuscript seems to be complete in itself, and the books are\nnumbered in accordance with the omission, so that there are six books\nonly, our second book being numbered as the first[67]. There is really\nsomething to be said for this arrangement, apart from the fact that\nit occurs in a single manuscript. The first book, with its detailed\naccount of the Peasants\u2019 revolt, though in itself the most interesting\npart of the work, has certainly something of the character of an\ninsertion. The plan of the remainder seems to be independent of it,\nthough the date, June, 1381, which is found also in the Laud MS.,\n  \u2018Contigit vt quarto Ricardi regis in anno,\n  Dum clamat mensem Iunius esse suum,\u2019\nwas doubtless intended to suggest that portentous event as the occasion\nof the review of society which the work contains. The prologue of the\nsecond book, which introduces the teachings of the vision with an\ninvocation of God\u2019s assistance, an apology for the deficiencies of the\nwork, and an appeal to the goodwill of the reader, and concludes with a\nfirst announcement of the name of the succeeding poem, _Vox Clamantis_,\nwould certainly be much more in place at the beginning of the whole\nwork than here, after more than two thousand lines, and there is no\ndifficulty in supposing that the author may have introduced his account\nof the Peasants\u2019 revolt as an afterthought. The chief reason for\nhesitating to accept the Laud MS. as representing an authentic form of\nthe poem, lies in the fact that the text of this MS. is rather closely\nrelated to that of another copy, MS. Digby 138, which contains the\nfirst book in its usual place; and it is perhaps more likely that the\noriginal archetype of these two MSS. was one which included the first\nbook, and that this was omitted for some reason by the scribe of the\nLaud MS., than that the copyist of the Digby MS. perceived the absence\nof this book and supplied it from some other quarter.\nOne other matter affecting our estimate of the style of the composition\ngenerally has perhaps been sufficiently illustrated in the Notes of\nthis edition, that is to say, the extent to which the author borrows in\nthe _Vox Clamantis_ from other writers. It is sufficiently obvious to\na casual reader that he has appropriated a good many lines from Ovid,\nthough the extent of this schoolboy plagiarism is hardly to be realised\nwithout careful examination; but his very extensive obligations to\nother writers have not hitherto been pointed out. He repeatedly takes\nnot lines or couplets only, but passages of eight, ten or even twenty\nlines from the _Aurora_ of Peter Riga, from the poem of Alexander\nNeckam _De Vita Monachorum_, from the _Speculum Stultorum_, or from the\n_Pantheon_, so that in many places the composition is entirely made\nup of such borrowed matter variously arranged and combined. This is\nevidently a thing to be noted, because if the author, when describing\n(for example) the vices of monasteries, is found to be merely quoting\nfrom Alexander Neckam, we cannot attach much value to his account\nas a picture of the manners of his own time. His knowledge of Ovid\nseems to have been pretty complete, for he borrows from almost every\nsection of his works with the air of one who knows perfectly well\nwhere to turn for what he wants; quite a large portion of Neckam\u2019s\npoem is appropriated without the smallest acknowledgement, and many\nlong passages are taken from the _Aurora_, with only one slight\nmention of this source (iii. 1853). Most of the good Latin lines\nfor which Gower has got credit with critics are plagiarisms of this\nkind, and if Professor Morley had realized to what extent the _Vox\nClamantis_ is a compilation, he would hardly have estimated the work\nso highly as he has done. The extracts from medieval authors are to\nsome extent tolerable, because they are usually given in a connected\nand intelligible shape, but the perpetual borrowing of isolated lines\nor couplets from Ovid, often without regard to their appropriateness\nor their original meaning, often makes the style, of the first book\nespecially, nearly as bad as it can be. I have taken the pains to point\nout a considerable number of plagiarisms, but it is certain that there\nmust be many instances which have escaped my notice. In his later Latin\nverse the author is very much less dependent upon others, and the\n_Cronica Tripertita_, from the nature of the subject, is necessarily\noriginal.\nGower\u2019s own style of versification in Latin is somewhat less elegant\nthan that of Alexander Neckam or Peter Riga, but it stands upon much\nthe same level of correctness. If we take into account the fact that\nthe Latin is not classical but medieval, and that certain licences of\nprosody were regularly admitted by medieval writers of Latin verse,\nwe shall not find the performance very bad. Such licences are, for\nexample, the lengthening of a short syllable at the caesura, the\nposition of final short vowels before \u2018st,\u2019 \u2018sp,\u2019 \u2018sc\u2019 at the beginning\nof the succeeding word, and the use of polysyllabic words, or of two\ndissyllables, at the end of the hexameter, so that lines such as these\nare not to be taken as irregular:\n  \u2018Omnis et inde gradus a presule sanctificatus;\u2019\n  \u2018Quo minor est culpa, si cadat inde rea;\u2019\n  \u2018Et quia preuisa sic vota facit, puto culpa;\u2019\n  \u2018Si bene conseruet ordinis ipse statum.\u2019\nIn any case it is certain that Gower expressed himself in Latin with\ngreat facility and with tolerable correctness. He may have imitated\nthe style of Ovid \u2018studiosius quam felicius,\u2019 as Leland observes, but\nthe comparison with other Latin verse-writers of his time sets his\nperformance in a fairly favourable light.\nVOX CLAMANTIS. ANALYSIS.\nPROLOGUS LIBRI PRIMI.\nFrom the records of the past we derive examples; and though credit be\nnot commonly given to dreams, yet the writers of past time instruct\nus otherwise. Daniel and Joseph were taught by visions, and a man\u2019s\nguardian angel often warns him in his sleep. Hence, as it seems to me,\nmy dreams should be recorded as signs of the times; and what my vision\nwas and at what time it came, ye may learn from this book.\nIf ye desire to know the writer\u2019s name, add to _John_ the beginning of\n_Godfrey_, the first letter of _Wales_ and the word _ter_ without its\nhead. But give no praise to the author, for I write not with a view to\nfame. I shall write of strange things which my country has experienced,\nand as my matter is woful, so also shall be my song. My pen is wet with\ntears, and both my heart and my hand tremble; nor am I sufficient to\nwrite all the troubles that belong to the time. I ask for indulgence\nrather than praise: my will is good, though my powers fall short. I\npray that while I sing of those true visions which disturb my heart\nwith terror, he whose name I bear, to whom visions were revealed in\nPatmos, may control my work.\nLIBER PRIMUS.\nCAP. I. It was in the fourth year of king Richard, when the month was\nJune: the moon had set and the morning-star had risen, when from the\nWest a strange light sprang, the dawn came from the region of the\nsetting sun and brought forth the day. The sun shone and all the earth\nwas bright; Phebus went forth in his glorious car, attended by the\nfour Seasons, Summer being nearest to him then and honoured by all\ncreatures. The meadows were bright with flowers and the flocks sported\nin the fields, a perfect paradise of flowers and fruits was there, with\nthe songs of multitudinous birds. Such was the day on which I wandered\nforth for my pleasure.\nAll things have an end, and at length that calm day had completed its\nappointed hours; evening came and I lay down to rest. The night came\non, dark and gloomy as the day had been bright, and sleep did not visit\nmy eyes. My hair stood on end, my flesh and my heart trembled and my\nsenses were disturbed like water. I reflected what the cause might be\nof my sudden terror, and my mind wandered by various paths. The night\nwent on, yet no sleep came, and terror of a coming evil oppressed me.\nThus I spent the hours of darkness, not knowing what was approaching,\nseeing the past and fearing for the future; but at length, towards\ndawn, sleep came upon my weary eyes, and I began to dream.\nCAP. II. Methought I went out upon a Tuesday to gather flowers, and I\nsaw people in bands going abroad over the fields. Suddenly the curse of\nGod fell like lightning upon them, and they were changed into the forms\nof beasts, various bands into various forms.\nOne band was changed into asses rebellious against the halter and the\nburden, careering over the fields and demanding to be as horses; and\nthese had also horns in the middle of their foreheads, which were\nstained with blood; they were swift as leopards in their leap, and had\ntails like that of a lion, yet the stolid asinine mind was in them\nstill. I stood in terror and could advance no further.\nCAP. III. With them came oxen, who refused any longer to be subject\nto the yoke and who would no longer eat straw. These too were in\nmonstrous shape with feet like those of a bear and with the tails of\ndragons; they breathed forth fire and smoke like the bulls of Colchos.\nThey devastated the fields and slew men: the plough, the rake and the\nmattock lay idle. \u2018Ah me!\u2019 I said, \u2018the cultivation of the fields will\ncease and famine will come upon us.\u2019\nCAP. IV. A third band I saw transformed into swine, furious and\npossessed by the devil. They followed one another, hog and hogling,\nboar and little pig, the sow and her companion, and there was no\nswine-herd to keep them away from the corn-fields. They wandered where\nthey would, and the pig ravaged like a wolf.\nOne boar there was, whom Kent produced, such as the whole earth might\nnot match. Flame came from his mouth and eyes, his tusks were like\nthose of an elephant; foam mixed with human blood flowed over his\nflanks. He strikes down all those whom he meets and none can prevail\nagainst him: no place except heaven is safe from his rage. From the\nNorth comes another boar to meet him and to plan destruction.\nThese boars were greater and more furious than that of Tegea or that\nwhich Meleager hunted. They are not content with acorns for their food\nor water for their drink; they devour rich food in the city and drink\ngood wine, so that they lie in drunkenness as dead. They despise the\npig-stye and defile kings\u2019 palaces with their filth: their grunting is\nlike the roaring of a lion.\nCAP. V. A fourth band was turned into dogs, who are not content with\nthe food from their master\u2019s table, but range in search of better, who\ndo not hunt hares or stags, but bark at the heels of men. Here are Cut\nand Cur from their wretched kennels, the sheep-dog and the watch-dog,\nthe baker\u2019s, the butcher\u2019s, and the miller\u2019s dog. The one-eyed is there\nand the three-legged dog limps behind barking. These cannot be soothed\nby stroking, but bare their teeth in anger against you. They tear all\nwhom they meet, and the more they devour the less they are satisfied.\nCerberus in hell hears their howl, and breaking away from his chains he\njoins himself to their company and becomes their leader. More savage\nwere these than the hounds which tore Acteon or the beast which Diana\nsent to destroy the Athenians. All trembled before them.\nCAP. VI. Another band took the form of foxes and cats. They ran about\nand searched every cavern and every hiding-place, and made their way\ninto secret chambers. There was venom in their bite. The caves of the\nwood send forth the foxes, who rob by day without fear, and have a\ntreaty of peace with the dogs. The cats leave the barns and cease to\ncatch mice, and these do damage more than ever did the mice of Ekron.\nCAP. VII. A sixth took the form of domestic fowls, but they claimed to\nbe birds of prey. The cock had the beak and claws of a falcon, and the\ngoose soared up to the heaven. Suddenly the cock becomes a carrion-crow\nand the goose a kite, and they prey upon the carcasses of men. The cock\ncrows horribly and the hen follows him and moves him to evil. The goose\nwhich formerly frightened only children with its hissing, now terrifies\ngrown men and threatens to tear them to pieces.\nOwls join themselves to these and do by day the deeds of darkness,\nsharpening their feathers with iron, in order that they may slay men.\nCAP. VIII. The dream continued, and I saw another band in the form of\nflies and of frogs. These were like those that plagued Egypt: the frogs\ncame into houses and shed their poison everywhere; the flies pursued\nwith their stings all those of gentle blood, and nothing could keep\nthem out. Their prince Belzebub was the leader of the host. The heat of\nthe summer produced them suddenly in swarms: the fly was more rapacious\nthan the hawk and prouder than the peacock; he contended with the lark,\nthe crane and the eagle in flight.\nThis was a day on which horses were overcome by asses, and lions by\noxen, a day in which the dog was stronger than the bear and the cat\nthan the leopard, a day in which the weak confounded the strong, a day\nin which slaves were raised on high and nobles brought to the ground, a\nday in which the terror of God\u2019s wrath came upon all, such a day as no\nchronicle records in time past. May such a day never come again in our\nage!\nCAP. IX. When all this multitude was gathered together like the sand\nof the sea, one, a Jay skilled in speech, took the first place among\nthem and addressed them thus: \u2018O wretched slaves, now comes the day in\nwhich the peasant shall drive out the lord; let honour, law and virtue\nperish, and let our court rule.\u2019 They listen and approve, and though\nthey know not what \u2018our court\u2019 means, what he says has for them the\nforce of law: if he says \u2018strike,\u2019 they strike, if he says \u2018kill,\u2019 they\nkill. Their sound was as the sound of the sea, and from terror I could\nscarcely move my feet. They strike a mutual compact and declare that\nall those of gentle blood who remain in the world shall be overthrown.\nThen they advance all together; a dark cloud mingled with the furies of\nhell rains down evil into their hearts; the earth is wetted with the\ndew of the pit, so that no virtue can grow, but every vice increases.\nSatan is loose and among them, the princes of Erebus draw the world\nafter them, and the more I gaze, the more I am terrified, not knowing\nwhat the end will be.\nCAP. X. Furious rage there was, they were greedy for slaughter like\nhungry wolves. The seven races derived from Cain were added to them.\nThe prophets spoke of them, Gog and Magog is their name, they neither\nfear man nor worship God. Moreover those companions of Ulysses, whom\nCirce transformed, are associated with them: some have the heads of men\nand others of brute beasts.\nCAP. XI. There is Wat, Tom and Sim, Bet and Gib followed by Hick; Coll,\nGeff and Will, Grigge, Dawe, Hobbe and Lorkin, Hudd, Judd, Tebb and\nJack, such are their names;[68] and Ball teaches them as a prophet,\nhimself having been taught by the devil.\nSome bray like asses, others bellow like bulls, they grunt, they bark,\nthey howl, the geese cackle, the wasps buzz; the earth is terrified\nwith their sound and trembles at the name of the Jay.\nCAP. XII. They appoint heralds and leaders, and they order that all who\ndo not favour them shall suffer death. They are armed with stakes and\npoles, old bows and arrows, rusty sickles, mattocks and forks; some\nhave only clods and stones and branches of trees. They wet the earth\nwith the blood of their betters.\nCAP. XIII. These come in their fury to the city of new Troy, which\nopens its gates to them, and they surge in and invade the streets and\nhouses. It was Thursday, the festival of Corpus Christi, when this\nfury attacked the city on all sides; they burnt the houses and slew\nthe citizens. The Savoy burns, and the house of the Baptist falls to\nruin in the flames. They rob and carry away the spoil, and that day is\nclosed with drunkenness everywhere.\nThe next day, Friday, is yet worse; no wisdom or courage avails against\nthem, they rage like a lioness robbed of her young. O, how degenerate\nis the city which allows this, how disgraceful that armed knights\nshould give place to an unarmed mob! There is no Capaneus or Tydeus, no\nAjax or Agamemnon, no Hector or Achilles, to make defence or attack.\nIlion with its towers cannot keep men safe from the furies.\nCAP. XIV. Helenus the chief priest, who kept the palladium of Troy, was\nslain in spite of his exhortations. These were deeds worthy rather of\ndemons than of men. Piety and virtue perished and vice ran riot. They\nsaid \u2018Let his blood be upon our heads,\u2019 and slew him without pity: the\ncurse of Christ shall fall upon them for this deed.\nSimon had the same death as Thomas, but at the hands of greater numbers\nand for a different cause. Vengeance came for the death of Thomas; for\nSimon it daily threatens. It was midday when this blood was shed, the\nshepherd was slain by his flock, the father by his children. He died\nuntimely; but though taken away from us, he lives in heaven. This is\nthe foulest of all the deeds done: these men are worse than Cain, who\nonly slew his brother. O cursed hand that struck the severed head! Wail\nfor this, all ye old and young, the evils prophesied by Cassandra come\ndown on this city. The king could not rescue Helenus, but he mourned\nfor him in his heart.\nCAP. XV. The chief citizens also perished, there was death and sorrow\neverywhere. If a son pleaded for his father, both were slain. No place\nof safety can be found by those of gentle condition; they flee to the\nforests in vain, and move vaguely hither and thither, neither city nor\nfield affords them protection. Death is everywhere, and spares not even\nthe women and the children. There is no remedy, and neither lamentation\nnor prayers are of any avail.\nCAP. XVI. When I saw all this, horror seized me and I fled. I left my\nown house and wandered over the fields, I went from place to place in\nsearch of safety; the enemy pressed after me; I hid in caves of the\nwoods, and was without hope at evening of what the morrow might bring.\nMy dreams terrified me and my heart melted like wax in the fire. I lay\nhid during the day and trembled at every sound, the tears that I shed\nwere my sole subsistence. I was alone and in terror of the wrath of\nGod, my mind was sick and my body was wasted. Hardly ever did I meet a\ncompanion, and those friends whom I had trusted in prosperity failed\nme now. I dared scarcely speak a word, lest I should betray myself to\nan enemy.\nThen, when I saw nothing but death about me, I desired to die, and yet\nI was unwilling to perish in so desolate a state. While I wept, lo,\nWisdom came to me and bade me stop my tears, for grief would at some\ntime cease. I stood amazed and in doubt; death was life to me and life\nwas death, and wondrous visions passed before me.\nCAP. XVII. I saw not far off a Ship, and I ran towards it and climbed\nup its side. In it were almost all those of gentle birth, crowded\ntogether and terrified, seeking refuge from the furies. I prayed that\nwe might have a favourable voyage. The ship left the shore, but my\nhopes were vain: the sky grew dark and the winds lashed the waves into\nstorm, the ship was driven before them amid thunder and rain. There was\nconfusion among the sailors, and the captain in vain endeavoured to\ndirect the ship\u2019s course.\nCAP. XVIII. At length the storm so increased that all were in despair\nof safety. A huge monster of the sea, Scylla and Charybdis both in one,\nappeared as if to destroy the ship and all who were in it. We prayed to\nheaven for help.\n(The Tower of London was like this ship, shaken by the storm, its walls\ngiving way to the fury of the mob. In vain it offered hopes of safety;\nit was stained with foul parricide, and the den of the leopard was\ncaptured by assault.)\nWhen I saw these things I was terrified in my sleep, and I prayed to\nGod for help. \u2018Thou Creator and Redeemer of the human race, thou who\ndidst save Paul from the sea, Peter from prison and Jonah from the\nwhale\u2019s belly, hear my prayer, I entreat thee. Help me and grant that I\nmay be cast up on a favourable shore!\u2019\nAs I prayed, the monster struck the ship, and it was almost swallowed\nup by the fury of Scylla.\nCAP. XIX. Yet our cries and tears were not unheard. When the storm\nraged most furiously, there was one William, a Mayor, who was moved to\nhigh deeds: he struck down that proud Jay, and with his death the storm\nabated, Scylla restored its prey, and the ship once more rode upright\nupon the water. The sailors regained their courage and hoisted a little\nsail, peace returned and the sky became clear. I then with all the rest\ngave thanks to Christ.\nCAP. XX. Still my dream went on, and still I seemed to see that ship,\nwhich now with broken oars was drifting in search of a landing-place.\nIt was driven to that port where all this evil raged; it had escaped\nScylla, but it came to an Island more dangerous than Scylla. I landed,\nand asked one of those whom I met, \u2018What island is this, and why is\nthere so great a concourse of people here?\u2019 He replied: \u2018This is called\nthe Island of Brute, and the men who dwell here are of fair form but of\nsavage condition. This people lays law and justice low by violence;\nstrife and bloodshed reign here ever. Yet if they could love one\nanother, no better people would there be from the rising to the setting\nof the sun.\u2019\nI was saddened and terrified by his answer, I knew not whether sea\nor land were more to be feared. The heavenly voice which I had heard\nbefore said to me, \u2018Lament not, but take heed to thyself. Thou hast\ncome to a place where wars abound, but do thou seek peace within by\nGod\u2019s assistance. Be cautious and silent; but when thou hast leisure,\nrecord these dreams of thine, for dreams often give a presage of the\nfuture.\u2019 The voice was heard no more, and at that moment the cock crew\nand I awoke from my sleep, scarce knowing whether what I had seen was\nwithin me or without.\nCAP. XXI. Then I returned thanks to God for having preserved me upon\nthe sea and from the jaws of Scylla. The rustic goes back to his\nlabours, but in his heart there remains hatred of his lords; therefore\nlet us be forewarned and provide against future evils. As for me, God\nhas set me free from the danger, and for this I thank him; and I would\nthat my country, preserved from destruction, might render due thanks to\nGod. While the memory of these things is fresh in me, I will write that\nwhich I experienced in my sleep, that waking slumber which brought to\nme no mere vision but a dream of reality.\nPROLOGUS LIBRI SECUNDI.\nMany things did I see and note, which my pen shall write, but first\nI invoke, not the Muses, but the true Spirit of God, and I will let\ndown my nets in the name of Christ and for his glory. The style and\nthe verses are poor, but the meaning is good. I will give that which\nmy poor faculties can attain to; and may he be my helper who produced\nspeech from the mouth of an ass. I prefer to do a little good than none.\nThe words which follow are not spoken from myself; they are gathered\nfrom various sources, as honey from various flowers or bright shells\nfrom various shores. The name of the book is _Vox Clamantis_, because\nit is the utterance of a fresh sorrow.\nLIBER SECUNDUS.\nCAP. I. Tears shall be the ink with which I write. All is vanity except\nthe love of God, and man has cause for lamentation from his birth.\nYet if any people in the world could be happy, God granted this boon to\nus; we were blessed above all other nations. Now our former glory is\nextinguished and our prosperity is destroyed.\nWhy is our condition thus changed? Nothing on earth happens without a\ncause, yet all deny that they are the cause of this and find fault with\nFortune, who turns all things upside down.\nCAP. II. O thou who art called Fortune, why dost thou thus depress\nthose whom thou didst once exalt? Once our country was everywhere\nhonoured, all desired to be at peace with it: now our glory has\ndeparted and enemies attack us from all quarters. Reply, Fortune, and\nsay if thou art the cause of this change. I think not, for I believe\nin God and not in Fortune; yet I will describe thee, as men think that\nthou art.\nCAP. III. Fortune, hear what men say of thee, that thou hast a double\nface, and goest by double paths, that nothing in thee is stable or\nsecure. No gifts may keep thee faithful, thou art lighter than the dead\nleaves which fly before the wind: now thou art bright and fair, now\ndark and lowering; thy love is more treacherous than that of a harlot,\nthe prosperity which thou givest is very near to disaster.\nCAP. IV. Fortune gives no honey without gall, she changes like the\nsphere of the moon. Her wheel is ever turning, and no tears or prayers\nwill move her. Citizen and husbandman, king and rustic, rich and poor,\nall are alike to her. Ah! why was so much power given to such a one as\nshe is?\nThus men say, believing that Fortune can overthrow the decrees of God,\nbut in fact she is nothing, fate is nothing, chance has nothing to do\nwith the affairs of men. Each one makes for himself his own lot: if the\nwill is good, good fortune follows, if evil, it makes the fortune bad.\nVirtue will lead you to the summit of the wheel, and vice will bring\nyou and your fortune down to the bottom.\nCAP. V. God has said that the man who obeys his commands shall prosper\nin wealth and peace: the very elements are subject to the righteous\nman. Joshua caused the sun to stand still, Gregory stayed the plague,\nMoses divided the sea, Elisha caused iron to swim, the three children\nwere unhurt by the fire, the earth rose to give a seat to Hilarius.\nWild animals, too, serve the just man, witness Daniel, Silvester, Moses\nand Jonah.\nCAP. VI. Again, the elements war against sinners: so it was in the case\nof the plague caused by David\u2019s sin, in the case of the Sodomites,\nKorah, Dathan and Abiram, Lysias and others. The wicked man cannot\nenjoy good fortune, nor can the good man be deprived of it. It was\nguilt that caused the fall of Pharaoh and of Saul, the death of Ahab\nand of Eli with his sons. The Jews always conquered while they were\nobedient to God\u2019s law, and were overcome when they transgressed it.\nCAP. VII. It is God Omnipotent, the Three in One, who governs all\nthings here. As fire, heat and motion are three things combined in one,\nso the Father, Son and Holy Spirit are three persons but one Godhead.\nCAP. VIII. Christ, the Son of the Father, became incarnate in man,\nand yet remained what he was before, being less than the Father and\nyet equal to him, perfect Man and perfect God. As the frailty of the\nfirst Adam brought evil upon us all, so the strength of the second Adam\nhealed our wound and restored our fallen state.\nCAP. IX. We must submit our mind to the faith, for man cannot\nunderstand the things of God, and we must not examine too closely the\nmystery which we cannot penetrate. This we know, that life is given to\nall through the name of Jesus Christ.\nCAP. X. The heathen bows down to figures of wood and stone, asking help\nfrom that which his hands have made. Was not the world made for man and\nall things placed in subjection to him? How then can these idols be of\nany avail?\nAs for us, we use images differently, not giving to them the worship\nthat belongs to God, but by them assisting devotion; especially the\nsign of the Cross is to be adored, by means of which we conquer the\npowers of evil. Great is the virtue of the Cross, by which Christ\ndespoiled hell of its prey and ascended into heaven.\nCAP. XI. God created the heaven and the earth, and all created things\nought to serve him. As he creates all things, so also he rules them\ncontinually, and he gives his gifts according to men\u2019s merit. Whatever\ncomes to pass in the world, whether it be good or evil, we are the\ncause of it.\nPROLOGUS LIBRI TERCII.\nSince good and bad fortune are due to the merits and demerits of men,\nI shall examine the various conditions of men and find out where the\nfault lies. I shall utter not so much my own words as the common report\nof others, and it must be remembered that he who finds fault with the\nbad is in effect praising the good. May God assist me to carry out my\ntask! My abilities are small, and I do not affect high themes, but I\nspeak of the evils which the common voice of humanity bewails. Let no\nenvy or calumny attack my work; and do thou, O Christ, grant that I may\navoid falsehood and flattery. With this prayer I enter on my voyage.\nLIBER TERCIUS.\nCAP. I. The order of the world is in three degrees,--Clergy, Knighthood\nand Peasantry. I shall deal first with the prelates of the Church,\nwhose practice is very far removed from the example of Christ. Riches\nalone are valued by them, and the poor man is despised, whatever may be\nhis merits.\nCAP. II. Prelates of the Church are now hirelings, whose desire is\nto live in luxury and to indulge their appetites. Gluttony and lust\neverywhere prevail.\nCAP. III. The prelates of the Church aim at earthly honours instead\nof heavenly: they desire rather to have the pre-eminence than to do\ngood. Powerful men escape without rebuke for their sins, and penance is\navoided by payment.\nCAP. IV. As regards the \u2018positive law,\u2019 for breach of which\ndispensations are granted, I ask first whether Christ gives indulgence\nbeforehand for sin, or prohibits that which is not sin. If these things\nare sins, how can I be free to commit them on consideration of a money\npayment; if not, why does the Church forbid them? This is merely a\ndevice for bringing in money to the clergy.\nCAP. V. The poison of temporal possessions is still working in the\nChurch. They no longer war on the pagan, but turn their swords against\ntheir own brother Christians.\nCAP. VI. Christ left peace with his disciples, but in our time avarice\nand ambition cause prelates to take part in intestine strife, with\nswords in their hands and the cross as their ensign. It is not the part\nof a soldier to offer incense at the altar or of a priest to bear arms\nin war.\nCAP. VII. The priest should fight with other than material arms. David\nwas not permitted to build a house for the Lord, because he had been\na shedder of blood; and those who are stained with the slaughter of\ntheir brethren cannot be the true servants of the altar. Brotherly love\nshould prevail, and this is opposed to strife and self-seeking ambition.\nCAP. VIII. Worldly men may make wars, but the clergy should not take\npart in them; their strength is in their words and prayers, and they\nhave no need of material arms. Too great prosperity and wealth is the\ncause of these evils: they do not see what the end will be.\nCAP. IX. The ring and the pastoral staff belong to the Pope, the\nsceptre to the Emperor; the one must not usurp the rights of the other.\nThe Emperor should not claim spiritual power, nor the Pope temporal.\nChrist is a lover of peace and his ministers must not appeal to the\nsword, but must keep the command, \u2018Thou shalt not kill.\u2019 Let Christ\nhimself lay claim to what is his. Pride is the root of all evil.\nThe apostles conquered by prayers and by patience; Peter had neither\nsilver nor gold, but he healed the lame man; our clergy abound in\nwealth, but do no works of healing, either spiritual or bodily. O thou\nwho art head of the Church, remember that forgiveness should be until\nseventy times seven, and that Peter was commanded by Christ to put up\nhis sword.\nCAP. X. The teaching and the writings of the clergy are in favour of\npeace and love, and when I wondered why they waged wars, one answered\nme in the person of the supreme pontiff and said: \u2018Rule on earth is\ngiven to us by divine decree and it pleases us to enjoy all the good\nthings of this world. Our way is different from that of Christ and his\napostles; we set up the cross as a sign of hatred and vengeance, we put\nto death those who will not acknowledge our rule; the pastoral staff\nis turned into a spear and the mitre into a helmet, we can slay with\nsword as well as with word, and whereas Peter cut off the ears, we cut\noff the head.\u2019\nCAP. XI. These claim the worship and honour which belong to God alone,\nand the goods which they unjustly seize are never restored. The\nshepherd preys like a wolf upon his own sheep.\nCAP. XII. He who is promoted to dignity in the Church by simony is like\nthe thief who enters not by the door into the sheepfold. The Church is\na congregation of faithful men, and the clergy are no better than the\nlaity, except so far as they lead better lives. Yet they lay burdens\nupon us which they will not bear themselves, and do not follow their\nown precepts. They bear the keys of heaven, but they neither enter\nthemselves nor allow us to enter: they set no good example to their\nflocks.\nCAP. XIII. A prelate should be a light to guide his people by example,\nand he should encourage them by his voice, and also reprove and\nrestrain. The oil with which he is anointed is a type of the qualities\nthat he ought to display.\nCAP. XIV. At the Court of Rome nothing can be done without gifts: the\npoor man is everywhere rejected. The spirit of Antichrist is opposite\nto that of Christ, and there are many signs that he has already come.\nCAP. XV. Our prelates aim at the mere outward show of sanctity and\nrefuse to bear the burden of Christ. O God, in thy mercy restore them\nto the state which they have lost!\nCAP. XVI. Rectors of parishes, too, err after the example of the\nprelates. They are luxurious in their lives, and many desert their\nspiritual cures, in order to frequent courts and great households, with\na view to promotion.\nCAP. XVII. Another gets leave from the bishop to leave his parish on\nthe plea of study at the universities; but there he learns and teaches\nonly lessons of unchastity. The Church, which is his true bride, is\nneglected, and harlots receive the tithe which belongs to God.\nCAP. XVIII. A third rector resides in his parish, but spends his time\nin sports, keeps well-fed horses and dogs, while the poor are not\nrelieved or the sick visited, makes his voice heard more in the fields\nand woods than in the church. He lays snares too for the women of his\nparish, and if their bodies be fair, he cares not how their souls are\ndefiled.\nCAP. XIX. Another neglects his cure of souls and makes money by buying\nand selling. He is liberal of his wealth to none but women; and if\nbenefices were inherited by the children of those who hold them, the\nsuccession would seldom fail.\nCAP. XX. The priests without benefices, who get their living by\n\u2018annuals,\u2019 are equally bad: the harlot and the tavern consume their\ngains. Let none admit these to his house, who desires to keep his wife\nchaste, anymore than he would admit pigeons to his bed-chamber, if he\nwished to keep it clean.\nCAP. XXI. These infect the laity by their bad example. The bishop ought\nnot to ordain such men; and he who might prevent an evil and does not,\nis equally guilty with him who causes it.\nCAP. XXII. The clergy deny the right of laymen to judge and punish\nthem; yet the sins of the clergy deeply affect the laity. We are all\nbrethren in Christ and we are bidden to rebuke our brethren, if they do\nwrong, and to cast them out of the Church, if they will not amend.\nCAP. XXIII. Priests say that in committing fornication they do not\nsin more than other men who are guilty of this vice. But their sacred\ncondition and their vow of chastity makes the evil worse in them than\nin a cobbler or a shepherd.\nCAP. XXIV. If we consider the office of the priesthood, we shall find\nthat the vestments and ornaments of priests are all symbolical of the\nvirtues which they ought to possess.\nCAP. XXV. The ceremonies of sacrifices under the old law were symbols\nof the virtues required in priests under the new, and as under the old\ndispensation the ministers of the altar ought to be without defect and\ndeformity of body, so the priests of the new law should be spiritually\nfree from blemish. Uzzah touched the ark with unclean hands and was\npunished with death: so he who comes polluted to the service of the\naltar is worthy of punishment.\nCAP. XXVI. A man must be of mature age before he assumes the\npriesthood; for youth is apt to yield to the temptations of the flesh.\nThe evil impulses cannot be wholly expelled, but they may be kept in\ncheck, as is symbolized by the tonsure of the priest. Let the priest\navoid idleness, whence so many vices spring.\nCAP. XXVII. The honour of priests is great, if they live worthily. They\nadminister to us the sacraments during our lives, they give us burial\nwhen we are dead, they are the salt of the earth and the light of the\nworld. So much the worse is it when they are ignorant and bad; the\ndistinction between the good and the bad priest is like that between\nthe dove and the raven sent out of the ark.\nCAP. XXVIII. The young scholars who are being trained for the\npriesthood are in these days too often indolent and vicious. If they\nare so in youth, they will hardly be good in their later age.\nCAP. XXIX. They are induced to undertake the priesthood by desire to\nescape from the control of the ordinary law, by dislike of labour,\nand by love of good living, seldom by the higher motive, which once\nprevailed, of contempt for worldly things and longing after the highest\ngood. Thus, since the clergy is without the light of virtue, we laymen\nwander in the dark.\nLIBER QUARTUS.\nCAP. I. Men of Religious Orders are also of various conditions, some\ngood and others bad. Let each bear his own burden of blame: I write\nonly what common report tells me.\nThere are first those who hold temporal possessions, and some of these\nlive in gluttony and luxury.\nCAP. II. Those who leave the world should give up worldly things; but\nin these days the monk is known only by his garb. He indulges himself\nwith the richest food and the choicest drink, he makes haste when the\nbell rings for a meal, but he rises very slowly and reluctantly for\nmidnight prayer. The monks of old were different; they dwelt in caves\nand had no luxurious halls or kitchens, they were clothed in skins, fed\non herbs and drank water, and abstained from fleshly lusts. These men\ntruly renounced the world, but that blessed state has now perished.\nCAP. III. The old monastic rule has given place to gluttony and\ndrunkenness, and those who live so can hardly be chaste. Pride, anger\nand envy prevail among these men, in spite of the restrictions of their\nrule.\nCAP. IV. There is no brotherly love among them, and the vow of\nindividual poverty is also broken. They make money in various ways and\nspend it on their pleasures and in enriching their children, whom they\ncall their nephews.\nCAP. V. A monk wandering abroad from his cloister is like a fish out of\nwater; nor are those much better who stay within the walls and allow\ntheir minds to dwell on worldly things.\nCAP. VI. Some seek honour and dignity under the cover of the monastic\nprofession, even though they be of poor and low birth.\nCAP. VII. Patience, Chastity and the rest who were once brothers of\nreligious orders, are now dead or departed, and their contrary vices\nhave taken their places.\nCAP. VIII. So also the regular Canons for the most part neglect their\nmonastic rule and have only a show of sanctity.\nCAP. IX. Monks who are untrue to their profession are of all men the\nmost unhappy. They have no real enjoyment of this world and they lose\nalso the joys of heaven.\nCAP. X. Let all members of religious orders perform their vows and\nrepent of their past sins, of their pride, luxury, avarice, ambition,\ngluttony, wrath, envy and strife.\nCAP. XI. Above all let them avoid intercourse with women, who bring\ndeath to their souls. Let them labour and study; for idleness is the\ngreat incentive to evil.\nCAP. XII. The monk who sets himself to observe his rule will live\nhardly and fast often, praying continually and doing penance for sin.\nHe will submit himself humbly to his prior, and he will not grudge to\nperform duties that are irksome. The prior should be gentle with his\nyounger brethren and not make the yoke too heavy for them.\nCAP. XIII. As regards nuns, they too are under the rule of chastity;\nbut as women are more frail by nature than men, they must not be so\nseverely punished if they break it. They require meat often on Fridays\nfor their stomachs\u2019 sake, and this is prepared for them by Genius the\npriest of Venus.\nCAP. XIV. Where Genius is the confessor of a convent, the laws of the\nflesh prevail. The priest who visits nuns too often corrupts them, and\nthe woman very easily yields to temptation. A wife may deceive her\nhusband, but the bride of Christ cannot conceal her unfaithfulness from\nhim: therefore she above all others should be chaste.\nCAP. XV. True virginity is above all praise, and this surpasses every\nother condition, as a rose surpasses the thorns from which it springs.\nThe best kind of virginity is that which is vowed to God.\nCAP. XVI. Not all whom Christ chose were faithful, and everywhere bad\nand good are mingled together; but the fault of the bad is not a reason\nfor condemning the good. So when I speak of the evil deeds of Friars, I\ncondemn the bad only and absolve the good.\nThe number of mendicant friars is too great and their primitive rule\nhas been forgotten. They pretend to be poor, but in fact they possess\nall things, and have power over the pope himself. Both life and death\nbring in gains to them.\nCAP. XVII. They preach hypocritically against sin in public, but in\nprivate they encourage it by flattery and indulgence. They know that\ntheir gains depend upon the sins which their penitents commit. Friars\ndo not often visit places where gain is not to be got. They have an\noutward appearance of poverty and sanctity, without the reality. I do\nnot desire that they should be altogether suppressed, but that they\nshould be kept under due discipline.\nCAP. XVIII. Some friars aim at dignity as masters in the schools, and\nthen they are exempted from their rule and obtain entry into great\nhouses. The influence of the friar is everywhere felt, and often he\nsupplies the place of the absent husband and is the father of his\nchildren. Bees, when they wound, lose their stings and are afterwards\nhelpless: would it were so with the adulterous friar!\nCAP. XIX. The order of friars is not necessary to the Church. Friars\nappropriate spiritual rights which belong to others; and though this\nmay be by dispensation of the pope, yet we know that the pope does not\ngrant such dispensations of his own motion, and he may be deceived.\nThey ask for the cure of souls, but in fact they are demanding worldly\nwealth: not so did Francis make petition, but he left all and endured\npoverty.\nCAP. XX. This multitude of friars is not necessary for the good of\nsociety. David says of them that they neither take part in the labours\nof men nor endure the rule of the law: they toil not, neither do they\nspin, and yet the world feeds them. It is vain for them to plead the\nmerits of Francis, when they do not follow his example. All honour to\nthose who do as he did.\nCAP. XXI. They draw into their order not grown men but mere boys.\nFrancis was not a boy when he assumed his work; but in these days mere\nchildren are enrolled, caught like birds in a snare: and as they are\ndeceived themselves, so afterwards they deceive others.\nCAP. XXII. The friar who transgresses the rule of his order is an\napostate and a follower of the apostate fiend. He finds entrance\neverywhere, and everywhere he lays snares, encourages hatred, and\nfosters impurity. Under a veil of virtuous simplicity he conceals a\ntreacherous heart. These are ministers of the Synagogue rather than of\nthe Church, children of Hagar, not of Sara.\nCAP. XXIII. They are dispersed over the world like the Jews, and\neverywhere they find ease and abundance. Their churches and their\nhouses are built in the most costly style and adorned with the richest\nornaments. No king has chambers more magnificent than theirs, and their\nbuildings are a mark of their worldly pride. Unless their souls are\nfair within, this outward pomp of religion is of no avail.\nCAP. XXIV. Friars differ from one another in the garb of their order,\nbut all equally neglect their rule. Only the order founded by brother\nBurnel still maintains its former state. Two rules of this order I will\nset forth, which are almost everywhere received. The first is that what\nthe flesh desires, that you may have; and the second that whatever the\nflesh shrinks from, that you should avoid. So the new order of Burnel\nis thought better than those of Benedict or Bernard.\nThus, if bad times come, I shall hold that the error of the Clergy is\nthe cause. The body is nothing without the spirit: we have darkness\ninstead of light, death instead of life, and the flock is scattered\nabroad without a shepherd.\nLIBER QUINTUS.\nCAP. I. I will speak in the second place of the order of Knighthood.\nThis was established first to defend the Church, then for the good\nof the community, and thirdly to support the cause of the widow and\norphan. If a knight performs these duties, he should have praise, but\nnot if he makes war merely for the sake of glory.\nIf a knight overcomes his enemies, but is overcome by the love of a\nwoman, he has no true glory, for he makes himself a slave instead of\nfree.\nCAP. II. If the knight would reflect on the variety and uncertainty of\nlove, he would not allow himself so easily to be made captive.\nCAP. III. But when he sees beauty in woman decked out with all its\ncharms, he thinks it divine and marvellous, and he can offer no\neffectual resistance. Lovers are blind and are driven by every kind\nof unreasonable impulse. Women deceive men, and men also deceive and\nbetray women.\nCAP. IV. The knight has little need to fear bodily wounds, which may\neasily be healed; but love is not to be cured by physicians, and this\ndeprives him both of reason and of honour.\nCAP. V. Those who seek fame and worldly honours only, are hardly better\nthan those who are conquered by women.\nCAP. VI. The good woman is one whose praise is above all things. The\nbad is a subtle snare for the destruction of men. She paints her face\nand uses every art to deceive. The world is treacherous, but woman is\nmore treacherous still.\nCAP. VII. The good knight, who labours neither for gain nor for glory,\nand is not conquered by love, obtains the victory over the enemies of\nthe Church and of his country, and gives us the blessing of peace.\nCAP. VIII. The bad knight is the causer of many evils in the other\norders of society. He deserves to have Leah, not Rachel, as his bride.\nThose who follow wars for the sake of the spoils are like vultures\nthat prey upon the corpses of the dead. Alas, in these days gold is\npreferred to honour and the world to God.\nCAP. IX. Another estate remains, that of the cultivators of the soil,\nwho provide sustenance for the human race in accordance with the divine\nordinance laid down for Adam. These at the present time are lazy and\ngrasping, as well as few in number; one peasant now asks more wages\nthan two did in past time, and one formerly did as much work as three\ndo now. We know from recent experience what evil the peasant is capable\nof doing. God has ordained, however, that nothing is to be had without\ntoil; therefore the peasant must labour, and if he will not, he must be\ncompelled.\nCAP. X. There are also the casual labourers, who go from one employment\nto another and always find fault with the food that they get from\ntheir masters. These are irrational like beasts, and they should be\ndisciplined by fear of punishment.\nCAP XI. In cities there are chiefly two classes, the merchants and the\ncraftsmen. The former sin by not regarding festivals and holy days.\nCAP. XII. Usury and Fraud are two sisters, daughters of Avarice, to\nwhom the dwellers in cities pay honour. Usury is forbidden of old, but\nby a gloss on the text it is now approved.\nCAP. XIII. Fraud is worse, because it is common to all places. From the\nyoung apprentice to the master all practise it in selling.\nCAP. XIV. Craftsmen, who make things, follow the laws of Fraud, and so\ndo those who sell articles of food, as meat, fish, bread, beer and so\non.\nCAP. XV. It is an ill bird that fouls its own nest, and it is\nshameful for a citizen to benefit strangers at the expense of his\nfellow-citizens. It is an evil thing when one of low condition is\nexalted to the highest place in the city. The evil man is a common\nscourge; but though he be mounted on high, he shall fall and perish.\nCAP. XVI. The man whose tongue is unrestrained is as a pestilence among\nthe people. The tongue causes strife and many evils; it breaks through\nevery guard and devours like a flame. None can say how many evils the\ntongue of the talkative man brings about in the city: it causes discord\nand hatred instead of peace and love; and where peace and love are not,\nthere God is not. The citizen who thus plagues his fellows should be\nput to death or banished: it is expedient that one should die, lest the\nwhole people should perish.\nThou ruler of the city, labour to bring about harmony and peace, and\nabove all deal prudently. Great consequences often follow from small\nthings, and the fire which seems to be extinguished may blaze up again.\nJustice and peace, which formerly reigned, must be restored, so that\nthe ruin which overtook Rome and Athens may be averted from our city.\nLIBER SEXTUS.\nCAP. I. Besides the three degrees of society above described, there\nare those who are called ministers of the Law. Of these some labour\nfor true law and justice, and these I praise; but most practise an art\nunder the name of law which perverts justice. The advocate will plead\nthe cause of any man who pays him, and compels his rich neighbours\nto give him gifts, for fear that evil should befall them. He has a\nthousand ways of making his gains; the great and powerful break through\nhis snares, but the weak and defenceless are caught in them. Like the\nbat or the owl he loves darkness rather than light: yet sometimes the\nbiter is bitten.\nCAP. II. The advocate oppresses and plunders the poor, and rejoices in\ndiscord as a physician in disease. He contrives every device to enrich\nhimself and his offspring; he joins house to house and field to field.\nBut his heir dissipates that which he has gathered together, and a\ncurse comes upon him at the last.\nCAP. III. The land is ruined by the excessive number of lawyers.\nAs a straight stick appears crooked when plunged in water, so does\nstraightforward and simple law become distorted in the mind of the\nlawyer. As clouds conceal the sun, so do advocates obscure the\nclear light of the law. Conspiracy, they say, is unlawful, but they\nthemselves conspire to protect one another, and the law has no power\nover these.\nCAP. IV. They ascend by degrees from the rank of apprentice to that of\nserjeant and so to the office of judge. The administration of justice\nis disturbed chiefly by three things, gifts, favour, and fear. Those\nwho make friends with the judge will hardly lose their case.\nCAP. V. O ye who sell justice for gain, learn what end awaits you. The\nhigher you rise, the greater will be your fall: the more wealth you\ngather, the greater will be your misery. O thou judge who seekest after\nwealth, why dost thou attend to all things else and neglect thyself?\nThou wilt gain the world, but lose heaven. All worldly power comes to\nan end, and so, be sure, will thine.\nCAP. VI. As regards the sheriffs, the bailiffs, and the jurymen at\nassizes, they are ready to accept bribes and pervert justice. As the\ntoad cursed the harrow, so I curse these many masters, who are all\nunjust.\nCAP. VII. Laws, nevertheless, there must be, to punish the\ntransgressor; and if there are laws there must also be judges. The\nworst of evils is when justice is not to be had, and this causes a land\nto be divided against itself. Much depends upon the ruler: for the sins\nof a bad king the people are punished as well as the king himself. The\nhigher a man\u2019s place is, the worse is the effect of his evil-doing.\nA law is nothing without people, or people without a king, or a king\nwithout good counsel.\n[69]Complaints are everywhere heard now of the injustice of the high\ncourt, and the limbs suffer because the head is diseased. The king\nis an undisciplined youth, who neglects all good habits, and chooses\nunworthy companions, by whose influence he is made worse. At the same\ntime older men give way to him for gain and pervert the justice of the\nking\u2019s court. None can tell what the end will be: I can only mourn over\nthese evils and offer my counsel to the youthful king.\nCAP. VIII. Every subject is bound to serve his king, and the king to\ngovern his people justly. Hence I shall endeavour to set forth a rule\nof conduct for the honour of my king.\nFirst then, I say, govern thyself according to the law, and enforce on\nthyself the precepts that are fitting for others. A king is above all\nothers; he should endeavour to overcome and rise above himself. If thou\nart above the laws, live the more justly. Be gentle in thy acts, for\nthy wrath is death. Endeavour to practise virtue in thy youth and to\navoid evil communications.\nCAP. IX. Avoid false friends and those who stir up war for the sake of\ntheir own profit. Resist those who will tempt thee to evil, O king.\nTake vengeance on wrong, and let justice be done without fear or favour.\nCAP. X. Show mercy also, where mercy is fitting, and listen to the\nprayer of the poor and helpless. Let fit men of proper age and\nsufficient wisdom be appointed to administer justice.\nCAP. XI. Be not exalted with vain glory, O king, or moved by sudden\nwrath to violence. Be liberal to those who need thy help, and give alms\nto the poor of that which God has given thee. Avoid gluttony and sloth.\nCAP. XII. Above all things, O king, flee from the enticements of\nfleshly lusts. Take example by the sin of David, and by that of the\nHebrews who were tempted by the counsel of Balaam. One consort is\nsufficient for thee: be faithful to her.\nCAP. XIII. O king, thou art the defender in arms of thy people.\nRemember the deeds of thy father, whose praise is sounded everywhere\nand whose prowess was above that of Hector. He was just and liberal; he\nmade prey of foreign lands, but he protected his own. France and Spain\nboth felt his might, and he broke through the ranks of his enemies like\na lion. The land was at rest under that great prince: the nation was\nsecure from its enemies. O king, endeavour to deserve the praise which\nthy father won. Peace is the best of all things, but it must sometimes\ngive way to war.\nCAP. XIV. A king must not prey upon his people; their love is his chief\nglory. He should remember that true nobility does not come from noble\ndescent but from virtue. Study to know thyself and to love God.\nCAP. XV. O young king, remember how Solomon in his youth asked for\nwisdom to rule well, rather than wealth or long life, and how God\ngranted his prayer and added also the other blessings. Wisdom is above\neverything for a king, and this makes him acceptable to God.\nCAP. XVI. Whatever thou hast, O king, comes from God. He has given thee\nbeauty of body, and thou must see to it that there be virtue of the\nsoul corresponding to this. Worship and fear God, for earthly kingdoms\nare as nothing compared with his.\nCAP. XVII. Death makes all equal; rich and poor, king and subject, all\ngo one way. Prepare thyself, therefore, for thy journey, and adorn\nthyself betimes with virtue. May God direct thee in the right way.\nCAP. XVIII. [70]The king is honoured above all, so long as his acts are\ngood, but if the king be avaricious and proud, the people is grieved.\nNot all that a king desires is expedient for him: he has a charge laid\nupon him and must maintain law and do justice.\nO king, do away the evils of thy reign, restore the laws and banish\ncrime: let thy people be subject to thee for love and not for fear.\nCAP. XIX. All things change and die, the gems that were bright are\nnow dimmed, the Church herself has lost her virtue, and the Synagogue\nbecomes the spouse of Christ. The good men of old have passed away, and\nthe bad of old live again. Noah, Japhet, Abraham, Isaac, Joseph, Moses,\nAaron, Elijah, Micaiah, Elisha are gone; Nimrod, Ham, Belus, Ishmael,\nAbiram, Korah, Dathan, Zedekiah, and Gehazi survive. Peter is dead, but\nTiberius lives; Paul is reconverted into Saul; the examples of Gregory,\nMartin, Tobit, and Job are neglected. Benedict is dead, but Julian\nlives: there is a new Arius, a new Jovinian, who spread their heresy.\nCAP. XX. As the good men in the Church of God have passed away, so also\nthe men who were famed for prowess in the world are gone, as Trajan,\nJustinian, Alexander, Constantine, Theodosius, Julius, Hannibal,\nwhile the bad still survive, as Nero, Dionysius, Tarquin, Leo, and\nConstantius. Solomon is dead and Rehoboam survives. The love of David\nand Jonathan is gone, but the hatred of Saul still lives; the counsel\nof Achitophel is followed and that of Hushai rejected; Cato is banished\nand Pilate is made judge in his stead; Mordecai is hanged and Haman is\ndelivered; Christ is crucified and Barabbas is let go free.\nCAP. XXI. Temperance and chastity also have disappeared. Socrates and\nDiogenes are dead, Epicurus and Aristippus still live; Phirinus is\ndead and Agladius survives; Troilus and Medea are dead, while Jason\nand Criseida remain; Penelope and Lucretia have passed away, Circe and\nCalipso still live. The laws of marriage are no longer kept in these\ndays, chaste love is all but unknown, and adultery everywhere prevails.\nWomen have no modesty, no chastity, and no patience: vice blooms and\nflourishes, while the flower of virtue is trodden under foot.\nLIBER SEPTIMUS.\nCAP. I. Now the golden head of Nebuchadnezzar\u2019s statue is gone, and\nthe feet of iron and clay remain: the world is in its final stage of\ndeterioration. There are principally two causes, lechery, which leads\nto sloth, and avarice, which is ever unsatisfied.\nCAP. II. The avaricious are merciless to the poor, and their hard\nhearts are typified by the iron of the statue. He is wretched who is\never desiring more, not he who has little and is content.\nCAP. III. The fragile clay signifies the frailty of our flesh, which\nshows itself in fornication and adultery. There is also hypocrisy\neverywhere, which conceals the foulness within by a fair show without.\nYet it will not escape detection.\nCAP. IV. Things that were good are now changed into the opposite forms,\ntruth into falsehood, wisdom into folly, love into lust, learned into\nignorant; servants are become masters and masters servants. Nothing\npleases now but flattery. Courts do not keep their former honour:\nknights there are in plenty, but little valour. Weakness grows and\nstrength is depressed, there is much talk but little action, the\nburdens of war without the advantages. Justice has departed and fraud\nhas taken its place; even those of one family feel envy and hatred\none against another. Friendship is treacherous and seeks gain like a\nharlot: hatred is everywhere common, but love is as the phenix. There\nis no faith anywhere, and the right hand cannot trust the left. All cry\nout against the world and say that it is growing worse and worse.\nCAP. V. The world is indeed full of evil and impurity, and this life is\na perpetual warfare, in which all that is good perishes and all that\nis evil prevails. Even the elements of the world change and pass away,\nand much more human things. No degree is exempted: the hearts of kings\nare disturbed by fear of change, and terrors prevail in spite of royal\nbanquets and bodyguards.\nCAP. VI. Man was created for the service of God, and the world was\ngiven for his use. He was made in the image of God, and he learnt\ngradually the purpose of his creation and to love his Creator.\nCAP. VII. All things were put under his feet, and were made to minister\nto him. He ought therefore to remember whence he is and who gave him\nthese things. Again, when by man\u2019s sin the race of man was corrupted,\nthe Creator himself restored and redeemed it, taking the form of a\nservant. Man ought therefore to confess him as Lord and follow his\nprecepts with a devout mind.\nCAP. VIII. Man is a microcosm or lesser world, and according as he does\nill or well, the greater world is good or bad. Man ought therefore to\naim at high things, and not to submit himself to the rule of sin.\nCAP. IX. When death comes, when the throat is dry and the face\nbloodless, when the eyes are fixed and the tongue silent, when the\npulse beats no more and the feet can no longer move, what then will\nthe proud man say? The body in which he prided himself is now food\nfor worms, his strength is less than that of a fly, and his beauty is\nturned into loathing. His wealth and his pomp avail him no longer, the\nserpent is his attendant and the charnel-house is his bed-chamber.\nCAP. X. The envious man, who once gnawed upon others, is now himself\ndevoured: he who laughed at the misfortunes of others, laughs now no\nmore; the heart that so much murmured now suffers putrefaction; the\nsting of envy can pierce no more.\nCAP. XI. He who was full of anger, now cannot move his head; he who\nuttered furious words, now cannot make a sound; he who terrified others\nby his threats, now does not scare away the worm which eats his heart.\nCAP. XII. What can avarice do for him who has served her? He has no\nchest but his coffin, no land but the seven feet of earth in which he\nlies. He who preyed upon others, is himself the prey of death; he who\nclosed his purse against the poor, is now himself in want.\nCAP. XIII. The slothful man who was given to sleep, has now abundance\nof it, with the cold earth instead of his soft bed-coverings. He who\nseldom came to the church, now never leaves it, but his time for prayer\nis past.\nCAP. XIV. Gluttony is no longer a pleasure; the body which delighted in\nchoice food and drink is now full of vileness and horror, the abode of\nfoul reptiles.\nCAP. XV. The man who took pleasure in lechery, delights in it now no\nmore. His members are preyed upon by the serpent, and he can no longer\nuse his hands, his eyes, or his tongue in the service of lust. No\nlonger can he commit incest or violate the honour of virginity.\nCAP. XVI. Answer, thou sinful man, what will thy pride do for thee\nthen, thy envy, thy anger, thy sloth, thy gluttony, thy lechery, or thy\navarice? All the glory of this world perishes and passes away.\nCAP. XVII. Everything passes away, wealth, honour, beauty, power,\nlearning, and pleasure. Our flesh grows old as a garment and we perish.\nHe is happy and a true king who rules himself, he is a slave (though\ncalled a king) who is subject to his own vices. Our life is so short\nand death comes so soon, that we ought all to prepare for our journey\nhence. Death comes when we least expect it, and takes away our wealth\nand strength, nor can any man redeem himself with gold, or move with\ngifts the Judge who judges all things justly.\nCAP. XVIII. Death is common to all, but to the good it is a cause of\njoy, to the evil of sorrow. The good will pass by means of death to a\nplace of perfect peace and perfect joy, such as cannot be described or\nimagined.\nCAP. XIX. The evil-doer has a twofold death, the death of the body and\nthe death of the soul. No words can tell the torment of that second\ndeath, which is eternal. How terrible will the Judgement be and how\ndireful the sentence! Happy are they who shall escape such punishment.\nCAP. XX. Let each man remember what his condition is, and let him\nrepent in time, turning himself to the service of his Creator. Let him\nsubmit to punishment in this life, that he may escape that which is\neternal: for it is the property of God to forgive and to have mercy.\nCAP. XXI. Almost everyone, however, follows the lusts of his flesh and\nneglects the cause of his soul. The unrighteous have power everywhere,\nand all vices flourish.\nCAP. XXII. The days are coming which Christ foretold, and the signs\nwhich he predicted are visible now. God\u2019s sentence is still delayed, in\norder that the sinner may have room for repentance. Hardly even a few\njust men are found to save the world from destruction.\nCAP. XXIII. Each one of the various degrees of society has departed\nfrom its true virtue, and the deadly vices have rule over the whole.\nPrelates are worldly, priests unchaste, scholars lazy, monks envious\nand self-indulgent, knights are evil livers, merchants defraud,\npeasants are disobedient and proud. The enticements of the world have\novercome them all.\nCAP. XXIV. I love all the realms of Christendom, but most of all I\nlove this land in which I was born. From other lands I stand apart and\nam not involved in their calamities; but this country of mine, which\nbrought me up from childhood and in which I dwell, cannot suffer evil\nwithout affecting me: by its burdens I am weighed down; if it stands, I\nstand, if it falls, I fall. Therefore it is that I bewail its present\ndivisions.\nOne thing above all things is needful, and that is justice, with which\nis associated peace. If in other lands the sins of the flesh prevail,\nyet there they are to some extent compensated; for there justice\nprevails and all are equal before the law. Among us, however, not\nonly is there carnal vice, but justice is absent; so that a terrible\nvengeance is being prepared for us by God.\nWe, who have always been favoured by fortune, are now brought low; this\nland, which was once reputed so wealthy, is now poor both in virtue\nand in possessions; my country, which was so strong, is made feeble by\nunjust judgements; she who was so fertile, is now sown with salt; she\nwho had Fame for her sister, is now infamous, all her praise is taken\naway and her glory is departed. Her lords are sunk in sloth, her clergy\nis dissolute, her cities full of discord, her laws oppressive and\nwithout justice, her people discontented.\nO land barren of virtue, where is thy past fortune? omens appear which\npresage thy fate, and all point to thee as an example. It is not by\nfortune or by chance that this comes about, but by our sins; and the\ngrace of God even now may be found by repentance. I pray that God may\nshow us his mercy and accept our tears. We know that thou, O God, art\nalone to be worshipped, that thou art the ruler of all things, and not\nfortune. Show pity therefore, O God!\nCAP. XXV. Such were the verses which came to me by inspiration in my\nsleep. It is not I who speak them, but the common voice of all. Let him\nwho feels himself in fault amend his ways, and he who feels himself\nfree from fault may pass untouched. I accuse no man; let each examine\nhis own conscience.\nThe world is neither evil nor good: each man may make of it what he\nwill by his own life. [71]But this I say, that sin committed and not\npurged by repentance receives at length its due reward.\nThe conclusion of the _Vox Clamantis_, as altered from the first\nversion, is doubtless intended as a fitting form of introduction for\nthe _Cronica Tripertita_, which comes in as an appendix added in later\nyears. It will be noted as regards the prose which forms a transition\nto this, that Gower has in the end brought himself to think that the\nmisfortunes of the earlier part of Richard\u2019s reign were intended as a\nspecial warning to the youthful king, whom he formerly relieved from\nresponsibility on account of his tender age, and that the tyranny\nof his later time sprang naturally out of his disregard of this\npreliminary chastisement. This change of view is also to be traced in\nthe successive forms assumed by the paragraph relating to the _Vox\nClamantis_ in the author\u2019s account of his books (\u2018Quia vnusquisque,\u2019\nOf the contents of the _Cronica Tripertita_ it is unnecessary that more\nshould be said than is contained in the Notes to this edition. Of the\nremaining pieces the _Carmen super multiplici Viciorum Pestilencia_\nis dated by the author as belonging to the twentieth year of Richard\nII. The _Tractatus de Lucis Scrutinio_ is probably somewhat later, and\nthe poem \u2018O deus immense,\u2019 &c., is said in one of the titles prefixed\nto have been composed near the end of Richard\u2019s reign. Besides these\nthere is a group of Latin poems referring to the accession of Henry\nIV, \u2018Rex celi, deus,\u2019 &c. adapted from the _Vox Clamantis_, \u2018H. aquile\npullus,\u2019 and \u2018O recolende, bone,\u2019 with several short occasional pieces\nbelonging to the last years of the author\u2019s life. One of these has\nreference to his blindness and to the end of his activity as an author\nwhich was caused by it, and in connexion with this we have also the\nepistle to Archbishop Arundel prefixed to the All Souls MS. of the _Vox\nClamantis_ and other Latin poems, and apparently meant to accompany the\npresentation of this particular copy. To Arundel also is addressed the\nshort piece referring to the comet of March 1402, and finally we have\nthe lines in which allusion is made to the short-comings of executors.\nIt is probable also that the four lines which afterwards appeared upon\nthe poet\u2019s tomb, \u2018Armigeri scutum,\u2019 &c., and which are given by the\nGlasgow MS., were written by Gower himself.\nSome reference ought perhaps to be made in conclusion to the list of\nGower\u2019s works given by Bale and copied by others, with a view to the\nquestion whether he was acquainted with any works of Gower which are\nnot known to us. In his _Scriptorum Illustrium Catalogus_, p. 524 (ed.\n1559) he says that Gower wrote\n    \u2018_Speculum Meditantis_, Gallice, Lib. 10.\n    \u2018_Confessionem Amantis_, Anglice, Lib. 8, \u201cEorum qui ante nos\n    scripserunt.\u201d\n    \u2018_Vocem Clamantis_, Latine, Lib. 7, \u201cScripture veteris capiunt\n    exempla.\u201d\n    \u2018_De compunctione cordis_, Lib. 1.\n    \u2018_Chronicon Ricardi Secundi_, Lib. 3, \u201cOpus humanum est\n    inquirere.\u201d\n    \u2018_Chronicon tripertitum_, Lib. 3, \u201cTolle caput mundi C. ter et\n    \u2018_Ad Henricum quartum_, Lib. 1, \u201cNobilis ac digne rex Henrice.\u201d\n    \u2018_De eodem rege Henrico_, Lib. 1, \u201cRex celi deus et dominus.\u201d\n    \u2018_De peste vitiorum_, Lib. 1, \u201cNon excusatur qui verum non\n    fateatur.\u201d\n    \u2018_Scrutinium lucis_, Lib. 1, \u201cHeu quia per crebras humus est.\u201d\n    \u2018_De coniugii dignitate_, Lib. 1, \u201cQualiter creator omnium rerum\n    Deus.\u201d\n    \u2018_De regimine principum_, \u201cO deus immense, sub quo dominatur.\u201d\n    \u2018_Epigrammata quaedam_, Lib. 1, \u201cAlta petens aquila volat\n    alitque.\u201d\n    \u2018_De amoris varietate_, Lib. 1, \u201cEst amor in glosa pax bellica.\u201d\n    \u2018_Carmina diuersa_, Lib. 1, et alia plura.\u2019\nIn regard to this list it may be observed first that in the two cases\nwhere the beginning of the book or piece in question is not cited,\nwe may safely assume that Bale had not seen it. This applies to the\n_Speculum Meditantis_ and the supposed piece _De compunctione cordis_,\nof which I can give no account. It will be observed that he makes the\nshort prose preface to the _Cronica Tripertita_, \u2018Opus humanum est\ninquirere\u2019 &c., into a separate work in three books. The other items\nare all recognizable, except \u2018Epigrammata quaedam, Lib. 1, \u201cAlta petens\naquila volat alitque.\u201d\u2019 Here we may observe that the quotation is from\n_Vox Clamantis_ vi. 985, \u2018Alta petens aquila volat alite celsius omni,\u2019\n&c. (a passage taken from the _Aurora_); and on referring to Bale\u2019s\nunpublished papers[72] we find the description of this supposed book of\nepigrams in the following form, \u2018Ex suo libro et sanctifidensi chron.\nEpigrammata edidit, li. 1, \u201cAlta petens aquila volat alite,\u201d\u2019 whence we\nshould gather that the book referred to was a collection of quotations.\nIt is probable that Bale may have seen in some Gower MS. a selection\nof sententious passages from the _Vox Clamantis_ and other places, such\nas we actually have on one of the blank leaves of the Digby MS. (f.\n160), beginning \u2018Vulturis est hominum natura cadauera velle,\u2019 again one\nof those allegories of bird nature which were borrowed by Gower from\nthe _Aurora_.\nIt may be noted here that in the same passage of Bale\u2019s unpublished\npapers we have the following statement:\n  \u2018De triplici opere hoc carmen est super eius tumbam editum,\n              Quos viuens legi libro nunc offero regi,\n                Cuius habent legi secula cuncta regi.\u2019\nAlso the following is given as the epitaph of his wife,\n  \u2018Quam bonitas, pietas, elemosina, casta voluntas,\n  Sobrietas que fides coluerunt, hic iacet Agnes.\n  Vxor amans, humilis Gower fuit illa Ioannis:\n      Donet ei summus celica regna Deus.\u2019\nThese statements seem to be given by Bale on the authority of Nicholas\nBrigham, to whom we owe the tomb of Chaucer in Westminster Abbey.\nTHE TEXT AND THE MANUSCRIPTS.\nGower\u2019s principal Latin work, the _Vox Clamantis_, is found in ten\nmanuscripts altogether. Of these four are evidently contemporary with\nthe author and contain also the _Cronica Tripertita_ and most of the\nother Latin poems printed in this volume. Some of these last are\nfound also in other MSS. of the _Vox Clamantis_, some Latin pieces\nare contained in the Trentham MS. of the _Praise of Peace_ and the\n_Cinkante Balades_ (described in vol. i. p. lxxix), and the _Cronica\nTripertita_ occurs separately in the Bodleian MS. Hatton 92. Copies of\nthe _Carmen de multiplici Viciorum Pestilencia_ are contained in some\nMSS. of the _Confessio Amantis_, viz. TBAP\u2082 of the second recension,\nand FH\u2082K of the third, and with regard to these the reader is referred\nto the account given of the manuscripts in the Introduction to the\nsecond volume of this edition.\nOf the four manuscripts of the _Vox Clamantis_ with other Latin poems,\nwhich have been referred to as contemporary with the author, one is\nat Oxford, in the library of All Souls College, one at Glasgow in the\nHunterian Museum, and two in London. They are proved to be original\ncopies, not only by the handwriting of the text, which in each case is\ndistinctly of the fourteenth century, but also by the fact that they\nall have author\u2019s corrections written over erasure, and in several\ncases the same hand is recognizable throughout. The original text of\nthe _Vox Clamantis_ seems to be written in one and the same hand in\nthe All Souls and Glasgow MSS. and this hand is also that of the lines\nsupplied occasionally in the margin of the Harleian: the hand in which\nthe text of the _Cronica Tripertita_ is written in the All Souls MS.\nappears also in all the other three, and the same is the case with some\nof the correctors\u2019 hands, as will be seen in the detailed accounts\nwhich follow. Of the other manuscripts of the _Vox Clamantis_ two,\nwhich are not themselves original copies, give the text in its first\n(unrevised) form, the rest are more or less in agreement with the\nrevised text, but give it at second or third hand, with no alterations\nmade over erasure.\nS. ALL SOULS COLLEGE, OXF. 98. Contains, f. 1 v^o, Epistle to\nArchbishop Arundel, ff. 2-116, _Vox Clamantis_, ff. 116-126 v^o,\n_Cronica Tripertita_, ff. 126 v^o-127 v^o, \u2018Rex celi deus,\u2019 \u2018H.\naquile pullus,\u2019 \u2018O recolende bone,\u2019 ff. 127 v^o-131, _Carmen super\nmultiplici Viciorum Pestilencia_, f. 131, _Tractatus de Lucis\nScrutinio_ (imperfect at the end owing to the loss of a leaf), ff.\n132-135, _Traiti\u00e9 pour ensampler les Amantz marietz_, (imperfect at\nthe beginning), f. 135 v^o, \u2018Quia vnusquisque,\u2019 ff. 136, 137, \u2018Eneidos\nBucolis,\u2019 \u2018O deus immense,\u2019 \u2018Quicquid homo scribat\u2019 (f. 137 v^o blank).\nParchment, ff. 137 as numbered (and in addition several blank at the\nbeginning and end) measuring 12\u00bd x 8\u00bc in. Well and regularly written\nin single column, the _Vox Clamantis_ 48 lines on a page and the\nsucceeding poems 52. The original first quire begins with f. 2, but\nbefore this a quire of four leaves (probably) was inserted, of which\nthe first two are blank, the third is cut away, and the fourth has on\nits verso the Epistle to the Archbishop. The quire which ends with f.\n116 has seven leaves only, and that ending with f. 137 six. After this\nseveral leaves have been inserted, which remain blank. The book has on\nf. 1 an ornamental initial S containing a miniature of Abp. Arundel in\nhis robes and mitre, and there are large coloured and gilt capitals\nat the beginning of each book of the _Vox Clamantis_, and coloured\ninitials of various sizes for chapters and paragraphs. Original oak\nbinding.\nFive leaves are lost (apart from blanks at the beginning and end), as\nfollows.\nAfter f. 2 one leaf containing chapter-headings of _Vox Clamantis_ Lib.\nii. cap. ii-Lib. iii. cap. xxii. After f. 5 two leaves, containing\nchapter-headings Lib. vii. cap. xix to the end, the lines \u2018Ad mundum\nmitto,\u2019 probably with a picture of the author, and _Vox Clamantis_\nLib. i. Prologus, ll. 1-18. After f. 13 one leaf (_Vox Clamantis_ i.\n766-856). After f. 131 one leaf (_De Lucis Scrutinio_ 93-103; probably\nsome other short piece, and the French _Traiti\u00e9_, to iii. 3).\nThis MS. was certainly written and corrected under the direction\nof the author, and remained for some time in his hands, receiving\naddition from time to time. From the _Epistola_ at the beginning, which\noccurs here only and seems to relate to this volume in particular, we\nmay gather that it was eventually presented to Abp. Arundel. It is\npossible that it passed from him to his successor Chichele, and so to\nthe College of All Souls, where it now is, but there seems to be no\ndefinite evidence to confirm this suggestion.\n    The text of S in the _Vox Clamantis_ agrees in the main as\n    regards revised passages with that of the other original\n    manuscripts C, H and G, but in some respects it is peculiar. In\n    Lib. iii. cap. i. S has a rewritten version which differs from\n    that of the other revised copies, and the same is the case with\n    regard to the lines \u2018Quicquid homo scribat\u2019 (p. 365). There are\n    also some places, as iv. 1072, 1197-1232, v. 450, where S retains\n    the original text in company with TH\u2082 or even with H\u2082 alone.\n    A few possibly right readings are peculiar to S, as in i. 1788,\n    some others are common to S with G alone, some few small mistakes\n    where the headings of chapters have been rewritten, as vi. cap.\n    xviii, xix, the original headings are left standing in the Table\n    of Chapters at the beginning.\n    At least five hands are distinguishable, as follows:\n    (1) the original text of the _Vox Clamantis_.\n    (2) the original text of the succeeding poems, French and Latin,\n    and the rewritten text or corrections on ff. 15 v^o (i. 1019), 90\n    116 (last lines of _Vox Clamantis_).\n    (3) the original text and (probably) the corrections of the\n    _Epistola_, f. i, and the corrections or rewritten text on ff. 36\n    _Cron. Trip._), 126 v^o, 127 v^o, and the text of \u2018Quicquid homo\n    scribat.\u2019\n    (4) marginal note on f. 40 v^o, \u2018Nota de bello Cleri\u2019 &c. (iii.\n    (5) marginal note on f. 66, \u2018Nota quod Genius\u2019 &c. (iv. 587).\n    In addition there are some marginal notes which are not quite\n    contemporary, as those on ff. 51 v^o, 52, 76 v^o, 77 (\u2018Contra\n    rectores Oxon.\u2019 &c., \u2018Nota de muliere bona\u2019 &c.), and the heading\n    of the last piece on f. 137 seems to have been rewritten over a\n    hand different from any of the above, of which some words remain.\n    A few corrections are in doubtful hands, as vi. 1208.\n    Of the above hands the first, very regularly written in a\n    fourteenth century character, in brown ink, probably the same as\n    that of the _Vox Clamantis_ in G, and the same scribe apparently\n    wrote the lines which are supplied sometimes in the margin of\n    H, having been dropped out of the text by the first copyist.\n    The second (2) is also a very neat and regular hand, but of a\n    somewhat later type. It appears in the French and Latin poems\n    of MS. Fairfax 3, as well as in the substituted leaf at the\n    beginning of the _Confessio Amantis_ in that manuscript. It is\n    also used for the _Cronica Tripertita_, _Traiti\u00e9_ and other\n    pieces in the Glasgow MS. (G), for the _Cron. Tripertita_ and\n    other Latin pieces in H, and for some of the rewritten passages\n    of the _Vox Clamantis_ in G, H, and C. The third (3) is a rather\n    rough hand, found also occasionally in corrections of G and H.\n    The fourth (4) is that in which the same marginal note is written\n    also in C, H and G.\nG. GLASGOW HUNTERIAN MUSEUM T. 2, 17. Contains, ff. 1-108, _Vox\nClamantis_ preceded by the Table of Chapters, ff. 109-119, _Cronica\nTripertita_, ff. 119, 120, \u2018H. aquile pullus,\u2019 \u2018O recolende,\u2019 \u2018Quia\nvnusquisque,\u2019 \u2018Eneidos Bucolis,\u2019 ff. 120 v^o-122, _Carmen super\nmultiplici Viciorum Pestilencia_, ff. 123, 124, _Tractatus de Lucis\nScrutinio_, f. 124 v^o, _Traiti\u00e9 pour ensampler les Amantz marietz_\nfollowed by _Carmen de variis in amore passionibus_, f. 129, \u2018Orantibus\npro anima,\u2019 with shield of arms and the lines \u2018Armigeri scutum,\u2019\nand below this a bier with candle at head and foot, f. 129 v^o,\n\u2018Epistola quam Iohannes Gower in laudem ... Henrici quarti statim post\ncoronacionem ... deuote composuit,\u2019 f. 130 v^o, \u2018O deus immense,\u2019 f.\n131 v^o, \u2018Henrici regis,\u2019 \u2018Vnanimes esse,\u2019 f. 132, \u2018Presul, ouile\nregis,\u2019 \u2018Cultor in ecclesia,\u2019 \u2018Dicunt scripture,\u2019 f. 132 v^o blank.\nParchment, ff. 132 in quires of eight leaves (except the first, which\nhas six) with catchwords, measuring 11\u00be x 7\u00be in., 53 lines to the page\nin the _Vox Clamantis_, then 52 or 51, regularly and well written with\npassages erased and rewritten as in CH. On f. 6 v^o is a painting\nlike that in the Cotton MS. of a man in a brown hat, a blue coat with\nbrown lining, and with three arrows in his belt, shooting an arrow at\nthe globe (which has a threefold division corresponding to the three\nelements of air, earth, and water), with the lines \u2018Ad mundum mitto\nmea iacula\u2019 &c. There is a floreated page at the beginning of Lib. i.\n(after the Prologue) and illuminated initials with decoration at the\nbeginning of the other books; large and small coloured capitals for\nchapters and paragraphs.\nI have to thank Dr. Young the Librarian of the Hunterian Museum, for\nfacilities given to me in using this MS. and for his kind help in\ncollating and describing it.\n    The text of G has, as might be expected, a close affinity with\n    that of S, but the peculiarities of S as regards revision in\n    certain passages, e.g. iii. 1 ff., iv. 1197 ff., are not shared\n    by this MS., which goes here with the other revised copies, C and\n    H. In one place at least G has a further touch of revision, viz.\n    in the heading of vi. cap. vii., where its reading is shared by\n    D. In a good many instances, however, G stands with S (sometimes\n    in company with D or L) in support of a probably true reading\n    which is not given by other MSS., as i. 465, 468, 979, 1454,\n    1870, iii. 1863, iv. 799. It may be noted that sometimes in G an\n    erasure has been made without the correction being supplied.\n    The following are some of the hands that may be distinguished in\n    this manuscript:\n    (1) Text of the _Vox Clamantis_. This seems to be the same as S\n    (2) Text of the _Cronica Tripertita_ and succeeding pieces to f.\n    131 r^o., passages rewritten over erasure in vi. 545 ff., 1159\n    ff. and in the conclusion of the _Vox Clamantis_. This is the\n    (3) Corrections in vi. cap. xix., vii. cap. iii. and xxiv,\n    rewritten lines at the beginning and near the end of the _Cronica\n    Tripertita_, text of the poem \u2018Henrici Regis\u2019 with its heading,\n    f. 131. Perhaps the same as S (3).\n    (4) The marginal note at iii. 375: the same as S (4), C (6), H\n    (5) The text of \u2018Vnanimes esse\u2019 and the succeeding poems on ff.\nC. COTTON. TIB. A. iv, British Museum. Contains, ff. 2-152 v^o, _Vox\nClamantis_, ff. 153-167 r^o, \u2018Explicit libellus\u2019 &c. and _Cronica\nTripertita_, f. 167, \u2018Rex celi deus,\u2019 \u2018H. aquile pullus,\u2019 \u2018O recolende\nbone,\u2019 ff. 168-172, _Carmen super multiplici Viciorum Pestilencia_, ff.\n172 v^o-174, _Tractatus de Lucis Scrutinio_, ff. 174 v^o, 175, \u2018Quia\nvnusquisque,\u2019 \u2018Eneidos Bucolis,\u2019 \u2018Orate pro anima,\u2019 \u2018O deus immense,\u2019\nff. 176, 177, \u2018Henrici regis,\u2019 \u2018Vnanimes esse,\u2019 \u2018Presul, ouile regis,\u2019\n\u2018Cultor in ecclesia,\u2019 \u2018Dicunt scripture.\u2019 Ends on 177 r^o. Parchment,\nff. 178, that is, 176 leaves of original text, preceded by two blanks,\non the second of which is Sir Robert Cotton\u2019s Table of Contents, ending\n\u2018Liber vt videtur ipsius autoris,\u2019 the first leaf of the text being now\nnumbered f. 2. In quires of eight with catchwords, signed _a_, _b_,\n_c_, &c. from f. 10 (where the text of the _Vox Clamantis_ begins) the\nfirst quire, containing the chapter-headings &c., written in a hand\ndifferent from that of the main part of the text. Leaves measure about\n10 x 6\u00bd in. Written in single column, 38 lines to the page in the _Vox\nClamantis_, 40 or more in the _Cronica Tripertita_. The MS. has been\ncarefully corrected, and revised passages appear written over erasure\nas in SGH. Capitals coloured and gilded at the beginning of the books,\ncoloured blue and red at the beginning of chapters and paragraphs. On\nf. 9, the last of the first quire, a picture like that in the Glasgow\nMS., of the author shooting at the world, as shown in the frontispiece\nof this volume.\nOn f. 2 is written \u2018Roberti Cotton liber ex dono doctissimi Patricii\nYoungi generosi.\u2019 The book suffered somewhat in the fire of 1731, but\nit has been carefully and skilfully repaired, and though the writing\nat the top of each page shows traces of the heat, no part of it is\nillegible. The effect produced is clearly visible on the page of which\na facsimile is given.\n    The text of C is a very good one and unquestionably independent.\n    In regard to spelling it may be observed that the copyist of the\n    _Vox Clamantis_ frequently gives \u2018u\u2019 for \u2018v\u2019 at the beginning\n    of words, he writes \u2018sed\u2019 almost always for \u2018set,\u2019 and often\n    \u2018ti\u2019 for \u2018ci\u2019 in words like \u2018etiam,\u2019 \u2018ratio,\u2019 \u2018patiens\u2019 and even\n    \u2018fatie\u2019 (ii. 57), but also \u2018eciam,\u2019 \u2018ambicio,\u2019 \u2018precium,\u2019 &c.\n    The following are the hands, so far as they can be distinguished:\n    (1) Text of the _Vox Clamantis_, a small and somewhat irregular\n    but clear hand, of the fourteenth century.\n    (2) The eight leaves preceding this (containing the\n    chapter-headings), and also ff. 96, 97 and part of 140. This hand\n    has made corrections throughout, not revising the text, as the\n    author might, but setting right the mistakes of the scribe.\n    The (3) following passages as rewritten over erasure: i. 1019\n    ff., vi. 545-554, and also the prose heading of the first part\n    of the _Cronica Tripertita_. This is the \u2018second hand\u2019 of the\n    Fairfax MS., the same as S (2), G (2), H (3).\n    (4) The passage rewritten over erasure in iii. 1 ff., also the\n    heading of iii, cap. iv., corrections in iv. 1198 ff., and iv.\n    1221*-1232* rewritten over erasure. This is a neat round hand\n    used also in the same places of the Harleian MS.\n    (5) The passage \u2018Rex puer,\u2019 &c., vi. 555-580, and vi. cap.\n    xviii, with the heading of cap. xix., over erasure, a hand which\n    resembles (3), but does not seem to be identical with it.\n    (6) The marginal note at iii. 375 and perhaps also iv. 587, and\n    the marginal note at the end of the _Cronica Tripertita_; also f.\n    176 \u2018Nota hic in fine--intendo,\u2019 and the lines \u2018Henrici regis,\u2019\n    (7) Corrections in vi. 1208, 1210: the same as H (7), and the\n    correction of vi. 1210 in S.\n    (8) Corrections in vi. 1219 ff., and vii. 187 ff.\n    (9) Text of _Cronica Tripertita_ and the succeeding pieces to f.\n    168: a rather rough and irregular hand in faded ink.\n    (10) Marginal notes of _Cronica Tripertita_ and text of _Carmen\n    super multiplici_ &c. from f. 169, \u2018Ad fidei dampnum\u2019 to the end\n    of \u2018O deus immense,\u2019 f. 176.\n    (11) The four smaller poems at the end (possibly with the\n    exception of \u2018Cultor in ecclesia\u2019). The same as H (9).\n    (12) The lines at the beginning and near the end of the _Cronica\n    Tripertita_ (over erasure).\n    Some other corrections are doubtful, as the concluding lines of\n    the _Vox Clamantis_.\nH. HARLEIAN 6291, British Museum. Contains the same as C, except where\ndeficient from loss of leaves, with the addition of a second copy of\nthe last three poems. Parchment ff. 164, measuring 9 x 6 in., in quires\nof eight with catchwords, 37 lines to the page, regularly and neatly\nwritten. No decoration except coloured initials. Has lost probably\ntwo whole quires, 16 leaves, at the beginning, and begins with _Vox\nClamantis_, i. 502. The first existing quire is lettered \u2018b,\u2019 and this\nis also the lettering of the third quire of the Cotton MS., the first,\nwhich has the Table of Chapters, not being counted in the lettering.\nIn addition to these, one leaf is lost after f. 1 (containing _Vox\nClamantis_, i. 571-644), two after f. 58 (iii. 1716-1854), one after f.\nformed part of a quire of 12, which followed f. 124, at the end of the\n_Vox Clamantis_. Of these the last three have been cut away, but only\none leaf of text is lost, f. 134 continuing at 1467, and the concluding\nlines of the _Vox Clamantis_ being here given in the hand which copied\nthe _Cronica Tripertita_, &c. The last quire of that book, ff. 158-164\n(one leaf lost at the end), has several blanks (162, 163, 164 v^o).\nIn a good many instances passages of from two to six lines are omitted\nin the text and inserted in the margin, either across or at the bottom\nof the page, in a hand which seems not to be that of the text, though\nvery similar, and is probably identical with S (1). This occurs on ff.\n    The text of H is very correct, and in forms of spelling, &c.\n    it closely resembles that of S. There is little punctuation at\n    first, but more afterwards. In form of text it agrees nearly\n    with C, but (1) the marginal note at iv. 587 is omitted, (2) as\n    regards revision H parts company with C at vi. 1219, from which\n    point H has the unrevised text in agreement with EDTH\u2082 except in\n    the concluding lines of the _Vox Clamantis_ on f. 134, which, as\n    already remarked, are rewritten in a new hand.\n    The hands of H may be thus distinguished:\n    (1) Text of the _Vox Clamantis_, a good and regular\n    fourteenth-century hand.\n    (2) Passages added in the margin, probably the same as S (1).\n    (3) Rewritten text of i. 1019 ff., vi. 545-580, vi. cap. xviii\n    and heading of xix, last lines of _Vox Clamantis_, text of\n    _Cronica Tripertita_ and succeeding pieces to the end of \u2018O deus\n    immense\u2019 f. 159 v^o. This is the same as S (2), G (2), C (3).\n    (4) Rewritten text of iii. 1 ff., corrections of iv. 1212, 1214,\n    and rewritten text of 1221*-1232*; also f. 160, \u2018Nota hic in\n    fine\u2019 &c. to end of f. 161 r^o. This is the same as C (4).\n    (5) Correction of the heading of iii. cap. iv, the same as S (3).\n    (6) Marginal note at iii. 375, the same as S (4), G (4), C (6).\n    (7) Corrections of vi. 1208, 1210, and of _Cronica Tripertita_ i.\n    55 f. and some other places: the same as C (7).\n    (8) Rewritten passages at the beginning and near the end of the\n    _Cronica Tripertita_, the same as C (12).\n    (9) Second copy of the last poems (on f. 164), the same hand as C\nE. At ECTON, near Northampton, in the possession of General Sotheby,\nwho very kindly sent it to the Bodleian Library for my use. Contains\n_Vox Clamantis_, _Carmen super multiplici Viciorum Pestilencia_,\n_Tractatus de Lucis Scrutinio_, \u2018O deus immense,\u2019 \u2018Cultor in ecclesia,\u2019\n\u2018Vnanimes esse,\u2019 \u2018Dicunt scripture.\u2019 Parchment, ff. 191, measuring\nabout 9 x 6\u00bc in., in quires of eight with catch-words, the last quire\nof seven leaves only (two blank). Neatly written in a good hand of the\nend of the fourteenth century, in single column, 32 lines to a page.\nOn f. 10 a brightly coloured picture of an archer drawing a bow to\nshoot at the world, with the lines \u2018Ad mundum mitto,\u2019 &c., as in the\nCotton and Glasgow MSS., but the figure and features are different,\nand evidently the picture has less claim to be considered an authentic\nportrait than those of the two MSS. above named. The headings of pages\nand chapters are in red, and there are coloured initials and other\ndecorations throughout. The whole is written in one hand, and there are\nno corrections or erasures such as might indicate that the book had\nbeen in the hands of the author.\nThe manuscript seems to have been in the possession of the Sotheby\nfamily since 1702, when it was \u2018bought at Lord Burgley\u2019s sale for \u00a31\n2_s._ 0_d._\u2019 No leaves are lost, but two are transposed at the end of\nthe fourth and beginning of the fifth books.\n    The text is very fairly correct, and the MS. is closely related\n    to C both in text and spelling (for which see i. Prol. 37 f., i.\n    passages which in C and the other original copies are rewritten\n    over erasure, as iii. 1 ff., vi. 1161 ff., are usually given by\n    E in the revised form, but the marginal notes at iii. 375 and\n    iv. 587 are omitted. Occasionally too, where C has a correction,\n    E gives the original reading in company with H, as iii. 840, v.\n    785 f., and especially in the passages vi. 1219 ff. and vii. 182\n    ff., where H no longer agrees with SCG in corrections, we find\n    that E goes with H. In the final poems E shows some independence\n    as regards marginal notes, e.g. in the last piece, where instead\n    of \u2018Nota contra mortuorum executores,\u2019 we find the much more\n    pointed, though doubtfully grammatical, remark, \u2018Nota quod bonum\n    est vnicuique esse executor sui ipsius.\u2019 This is the only MS.\n    except CHG which contains the short pieces at the end, and the\n    omission from these of \u2018Presul, ouile regis\u2019 may be an indication\n    that the MS. was written before 1402.\n    As regards the picture in this MS., the features of the archer\n    are quite different from those represented in the Cotton MS. He\n    has a prominent pointed nose and a light-coloured moustache and\n    beard; the arrow, held between the fore-finger and the second and\n    aimed upwards, covers the mouth. The dress consists of a grey\n    fur cap with a hood under it of light crimson, covering also the\n    upper part of the body: below this a blue surcoat with brown\n    lining and wide sleeves thrown back so as to leave the arms bare:\n    a red belt with buckle and pendant, and red hose. The globe is\n    at a higher level and smaller in proportion than in the other\n    pictures. Like them it is divided into three, the left hand upper\n    division having a crescent moon and four stars: a red cross with\n    a banner stands at the summit of the globe.\nD. DIGBY 138, Bodleian Library, Oxford. Contains _Vox Clamantis_\nonly, preceded by the Table of Chapter-headings. Parchment and paper,\nff. 158 originally, with other leaves inserted at the beginning and\nend in the sixteenth century; about 10\u00bd x 7\u00bc in., in quires of eight\nwith catchwords; neat writing of the second quarter of the fifteenth\ncentury, about 37 lines to the page. No decoration except red and\nblue initials, numbering of chapters in red, &c. The rubricator has\nintroduced some corrections here and there, but there are no passages\nrewritten over erasure. There is some transposition of leaves in the\nfourteenth quire, dating from before the rubricator\u2019s numbering of\nchapters. The name of a sixteenth-century owner, Roger Waller, occurs\non f. 158 v^o. and Kenelm Digby\u2019s device, \u2018Vindica te tibi, Kenelme\nDigby,\u2019 on f. 1.\n    The text of D is of a mixed character. Sometimes, in company with\n    TH\u2082 it reproduces the original form of a passage, as i. 1029\n    ff., vi. cap. xviii and xix, vii. 189 f., 1409 ff., 1454 ff.,\n    1479 ff. In other places, as iii. 1 ff., vi. 545, and elsewhere,\n    the readings of D are those of the revised MSS. It is peculiar\n    in the addition after vi. 522, where eight lines are introduced\n    from the original text of the altered passage which follows at\n    the end of the chapter. The text of D generally is much less\n    correct than that of the older copies, and it is derived from a\n    MS. which had lines missing here and there, as indicated by the\n    \u2018deficit versus in copia,\u2019 which occurs sometimes in the margin.\n    In the numbering of the chapters the Prologues of Libb. ii. and\n    iii. are reckoned as cap. i. in each case. The corrections and\n    notes of the rubricator are not always sound, and sometimes we\n    find in the margin attempts to improve the author\u2019s metre, in a\n    seventeenth-century hand, as \u2018Et qui pauca tenet\u2019 for \u2018Qui tenet\n    et pauca\u2019 (ii. 70), \u2018Causa tamen credo\u2019 for \u2018Credo tamen causa\u2019\n    (ii. 84). Some of these late alterations have been admitted\n    (strange to say) into Mr. Coxe\u2019s text (e.g. ii. 70).\n    The book is made up of parchment and paper in equal proportions,\n    the outer and inner leaves of each quire being of parchment.\n    Sixteen leaves of paper have been inserted at the beginning\n    and twelve at the end of the book, easily distinguished by\n    the water-mark and chain-lines from the paper originally used\n    in the book itself. Most of these are blank, but some have\n    writing, mostly in sixteenth-century hands. There are medical\n    prescriptions and cooking recipes in English, selections of\n    gnomic and other passages from the _Vox Clamantis_, among which\n    are the lines \u2018Ad mundum mitto,\u2019 &c., which do not occur in the\n    Digby text, four Latin lines on the merits of the papal court\n    beginning \u2018Pauperibus sua dat gratis,\u2019 which when read backwards\n    convey an opposite sense, the stanzas by Queen Elizabeth \u2018The\n    dowte of future force (_corr._ foes) Exiles my presente ioye, And\n    wytt me warnes to shonne suche snares As threten myne annoye\u2019\n    (eight four-line stanzas).\n    With regard to the connexion between D and L see below on the\n    Laud MS.\nL. LAUD 719, Bodleian Library, Oxford. Contains _Vox Clamantis_\n(without Table of Chapters and with omission of Lib. i. 165-2150),\n_Carmen super multiplici Viciorum Pestilencia_, _Tractatus de Lucis\nScrutinio_, _Carmen de variis in amore passionibus_, \u2018Lex docet\nauctorum,\u2019 \u2018Quis sit vel qualis,\u2019 \u2018H. aquile pullus,\u2019 and seven more\nLatin lines of obscure meaning (\u2018Inter saxosum montem,\u2019 &c.), which\nare not found in other Gower MSS. Parchment and paper, ff. 170 (not\nincluding four original blank leaves at the beginning and several\nmiscellaneous leaves at the end), in quires usually of fourteen leaves,\nbut the first of twelve and the second of six, measuring about 8\u00bd x 5\u00be\nin., about 27 lines to the page, moderately well written with a good\nmany contractions, in the same hand throughout with no corrections, of\nthe second quarter of the fifteenth century. There is a roughly drawn\npicture of an archer aiming at the globe on f. 21, and the chapters\nhave red initial letters. Original oak binding.\nThe names \u2018Thomas Eymis\u2019 and \u2018William Turner\u2019 occur as those of\nsixteenth-century owners. The note on the inside of the binding, \u2018Henry\nBeauchamp lyeing in St. John strete at the iii. Cuppes,\u2019 can hardly be\ntaken to indicate ownership.\n    The most noticeable fact about the text of this MS. is one to\n    which no attention has hitherto been called, viz. the omission\n    of the whole history of the Peasants\u2019 Revolt. After Lib. i. cap.\n    i. the whole of the remainder of the first book (nearly 2,000\n    lines) is omitted without any note of deficiency, and we pass on\n    to the Prologue of Lib. ii, not so named here, but standing as\n    the second chapter of Lib. i. (the chapters not being numbered\n    however in this MS.). After what we commonly call the second book\n    follows the heading of the Prologue of Lib. iii, but without any\n    indication that a new book is begun. Lib. iv. is marked by the\n    rubricator as \u2018liber iii^{us},\u2019 Lib. v. as \u2018liber iiii^{us},\u2019 and\n    so on to the end, making six books instead of seven; but there\n    are traces of another numbering, apparently by the scribe who\n    wrote the text, according to which Lib. v. was reckoned as \u2018liber\n    iii^{us},\u2019 Lib. iv. as \u2018liber iiii^{us},\u2019 and Lib. vii. as \u2018liber\n    v^{us}.\u2019 It has been already observed that there is internal\n    evidence to show that this arrangement in five (or six) books may\n    have been the original form of the text of the _Vox Clamantis_.\n    At the same time it must be noted that this form is given by no\n    other MS. except the Lincoln book, which is certainly copied from\n    L, and that the nature of the connexion between L and D seems\n    to indicate that these two MSS. are ultimately derived from the\n    same source. This connexion, established by a complete collation\n    of the two MSS., extends apparently throughout the whole of the\n    text of L. We have, for example, in both, i. Prol. 27, laudes,\n    58 Huius ergo, ii. 94 et ibi, 312 causat, 614 Ingenuitque, iii.\n    4 mundus, 296 ei, 407 amor (_for_ maior), 536 Hec, 750 timidus,\n    egras, 1584 racio, 1655 Inde vola, 1777 ibi, 1868 timet, 1906\n    seruet, 2075, 2080 qui, iv. 52 vrbe, 99 tegit, and so on. The\n    common source was not an immediate one, for words omitted by D\n    with a blank or \u2018deficit\u2019 as iii. 641, vii. 487 are found in L,\n    and the words \u2018nescit,\u2019 \u2018deus,\u2019 which are omitted with a blank\n    left in L at iii. 1574 and vi. 349 are found in D. If we suppose\n    a common source, we must assume either that the first book was\n    found in it entire and deliberately omitted, with alteration of\n    the numbering of the books, by the copyist of the MS. from which\n    L is more immediately derived, or that it was not found, and that\n    the copyist of the original of D supplied it from another source.\n    It should be noted that the MS. from which L is ultimately\n    derived must have had alternative versions of some of the revised\n    passages, for in vi. cap. xviii. and also vi. l. 1208 L gives\n    both the revised and the unrevised form. As a rule in the matter\n    of revision L agrees with D, but not in the corrections of vi.\n    1208-1226, where D has the uncorrected form and L the other. We\n    may note especially the reading of L in vi. 1224.\n    The following are the Latin lines which occur on f. 170 after\n    \u2018[H.] Aquile pullus,\u2019 &c.\n  \u2018Inter saxosum montem campumque nodosum\n  Periit Anglica gens fraude sua propria.\n  Homo dicitur, Cristus, virgo, Sathan, non iniustus fragilisque,\n  Est peccator homo simpliciterque notat.\n  Vlcio, mandatum, cetus, tutela, potestas,\n  Pars incarnatus, presencia, vis memorandi,\n  Ista manus seruat infallax voce sub vna.\u2019\n    The second of the parchment blanks at the beginning has a note\n    in the original hand of the MS. on the marriage of the devil and\n    the birth of his nine daughters, who were assigned to various\n    classes of human society, Simony to the prelates, Hypocrisy to\n    the religious orders, and so on. At the end of the book there are\n    two leaves with theological and other notes in the same hand, and\n    two cut for purposes of binding from leaves of an older MS. of\n    Latin hymns, &c. with music.\nL\u2082. LINCOLN CATHEDRAL LIBRARY, A. 72, very obligingly placed at my\ndisposal in the Bodleian by the Librarian, with authority from the Dean\nand Chapter. Contains the same as L, including the enigmatical lines\nabove quoted. Paper, ff. 184, measuring about 8 x 6 in. neatly written\nin an early sixteenth-century hand, about 26 lines to the page. No\ncoloured initials, but space left for them and on f. 21 for a picture\ncorresponding to that on f. 21 of the Laud MS. Neither books nor\nchapters numbered. Marked in pencil as \u2018one of Dean Honywood\u2019s, No. 53.\u2019\n    Certainly copied from L, giving a precisely similar form of text\n    and agreeing almost always in the minutest details.\nT. TRINITY COLLEGE, DUBLIN, D. 4, 6, kindly sent to the Bodleian for my\nuse by the Librarian, with the authority of the Provost and Fellows.\nContains _Vox Clamantis_ without Table of Chapters, followed by the\naccount of the author\u2019s books, \u2018Quia vnusquisque,\u2019 &c. Parchment, ff.\n144 (two blank) in seventeen quires, usually of eight leaves, but the\nfirst and sixteenth of ten and the last of twelve; written in an early\nfifteenth-century hand, 36-39 lines to the page, no passages erased or\nrewritten. Coloured initials.\n    This, in agreement with the Hatfield book (H\u2082), gives the\n    original form of all the passages which were revised or\n    rewritten. It is apparently a careless copy of a good text, with\n    many mistakes, some of which are corrected. The scribe either\n    did not understand what he was writing or did not attend to the\n    meaning, and a good many lines and couplets have been carelessly\n    The blank leaf at the beginning, which is partly cut away, has in\n    an early hand the lines\n  \u2018In Kent alle car by gan, ibi pauci sunt sapientes,\n  In a Route thise Rebaudis ran sua trepida arma gerentes,\u2019\n    for which cp. Wright\u2019s _Political Poems_, Rolls Series, 14, vol.\nH\u2082. HATFIELD HALL, in the possession of the Marquess of Salisbury, by\nwhose kind permission I was allowed to examine it. Contains the _Vox\nClamantis_, preceded by the Table of Chapters. Parchment, ff. 144 (not\ncounting blanks), about 9\u00bd x 6\u00bc in., in eighteen quires of eight with\ncatchwords; neatly written in a hand of the first half of the fifteenth\ncentury, 40 lines to the page. There is a richly illuminated border\nround three sides of the page where the Prologue of the _Vox Clamantis_\nbegins, and also on the next, at the beginning of the first book,\nand floreated decorations at the beginning of each succeeding book,\nwith illuminated capitals throughout. The catchwords are sometimes\nornamented with neat drawings.\nThe book has a certain additional interest derived from the fact that\nit belonged to the celebrated Lord Burleigh, and was evidently read by\nhim with some interest, as is indicated by various notes.\n    This MS., of which the text is fairly correct, is written in\n    one hand throughout, and with T it represents, so far as we can\n    judge, the original form of the text in all the revised passages.\n    In some few cases, as iv. 1073, v. 450, H\u2082 seems to give the\n    original reading, where T agrees with the revised MSS.\n    On the last leaf we find an interesting note about the decoration\n    of the book and the parchment used, written small in red below\n    the \u2018Explicit,\u2019 which I read as follows: \u2018100 and li. 51 blew\n    letteris, 4 co. smale letteris and more, gold letteris 8: 18\n    quayers. price velom v s. vi d.\u2019 There are in fact about 150 of\n    the larger blue initials with red lines round them, the smaller\n    letters, of which I understand the account reckons 400 and\n    more, being those at the beginning of paragraphs, blue and red\n    alternately. The eight gold letters are those at the beginning of\n    the first prologue and the seven books.\n    The following notes are in the hand of Lord Burleigh, as I am\n    informed by Mr. R. T. Gunton: \u2018Vox Clamantis\u2019 on the first page,\n    \u2018nomine Authoris\u2019 and \u2018Anno 4 Regis Ricardi\u2019 in the margin of the\n    prologue to the first book, \u2018Thomas arch., Simon arch.,\u2019 opposite\n    i. 1055 f., \u2018Amoris effectus\u2019 near the beginning of Lib. v, \u2018Laus\n    Edw. princ. patris Ricardi 2\u2019 at Lib. vi. cap. xiii, and a few\n    more.\nC\u2082. COTTON, TITUS, A, 13, British Museum. Contains on ff. 105-137 a\npart of the _Vox Clamantis_, beginning with the Prologue of Lib. i. and\ncontinuing to Lib. iii. l. 116, where it is left unfinished. Paper,\nleaves measuring 8\u00bc x 6 in. written in a current sixteenth-century hand\nwith an irregular number of lines (about 38-70) to the page. Headed,\n\u2018De populari tumultu et rebellione. Anno quarto Ricardi secundi.\u2019\n    Text copied from D, as is shown by minute agreement in almost\n    every particular.\nH\u2083. HATTON 92, Bodleian Library, Oxford. This contains, among other\nthings of a miscellaneous kind, Gower\u2019s _Cronica Tripertita_, followed\nby \u2018[H.] aquile pullus,\u2019 \u2018O recolende,\u2019 and \u2018Rex celi deus,\u2019\naltogether occupying 21\u00bd leaves of parchment, measuring 7\u00be x 5\u00bd in.\nNeatly written in hands of the first half of the fifteenth century\nabout 28-30 lines to the page, the text in one hand and the margin in\nanother.\n    Begins, \u2018Prologus. Opus humanum est--constituit.\u2019\n    Then the seven lines, \u2018Ista tripertita--vincit amor,\u2019 followed by\n    \u2018Explicit prologus.\u2019 After this,\n    \u2018Incipit cronica iohannis Gower de tempore Regis Ricardi secundi\n    vsque ad secundum annum Henrici quarti.\n    Incipit prohemium Cronice Iohannis Gower.\n    Postquam in quodam libello, qui vox clamantis dicitur, quem\n    Iohannes Gower nuper versificatum composuit super hoc quod\n    tempore Regis Ricardi secundi anno Regni sui quarto vulgaris in\n    anglia populus contra ipsum Regem quasi ex virga dei notabiliter\n    insurrexit manifestius tractatum existit, iam in hoc presenti\n    Cronica, que tripertita est, super quibusdam aliis infortuniis,\u2019\n    Ends (after \u2018sint tibi regna poli\u2019), \u2018Expliciunt carmina Iohannis\n    Gower, que scripta sunt vsque nunc, quod est in anno domini Regis\n    prenotati secundo, et quia confractus ego tam senectute quam\n    aliis infirmitatibus vlterius scribere discrete non sufficio,\n    Scribat qui veniet post me discrecior Alter, Amodo namque manus\n    et mea penna silent. Hoc tamen infine verborum queso meorum,\n    prospera quod statuat regna futura deus. Amen. Ihesus esto michi\n    ihesus.\u2019\n    This conclusion seems to be made up out of the piece beginning\n    \u2018Henrici quarti\u2019 in the Trentham MS. (see p. 365 of this volume)\n    combined with the prose heading of the corresponding lines as\n    given by CHG. It may be observed here that the Trentham version\n    of this piece is also given in MS. Cotton, Julius F. vii, f. 167,\n    with the heading \u2018Epitaphium siue dictum Iohannis Gower Armigeri\n    et per ipsum compositum.\u2019 It is followed by the lines \u2018Electus\n    Cristi--sponte data,\u2019 which are the heading of the _Praise of\n    Peace_.\nFORMER EDITIONS. The _Vox Clamantis_ was printed for the Roxburghe Club\nin the year 1850, edited by H. O. Coxe, Bodley\u2019s Librarian. In the same\nvolume were included the _Cronica Tripertita_, the lines \u2018Quicquid homo\nscribat,\u2019 &c., the complimentary verses of the \u2018philosopher,\u2019 \u2018Eneidos\nBucolis,\u2019 &c., and (in a note to the Introduction) the poem \u2018O deus\nimmense,\u2019 &c. In T. Wright\u2019s _Political Poems_, Rolls Series, 14, vol.\ni. the following pieces were printed: _Carmen super multiplici Viciorum\nPestilencia_, _De Lucis Scrutinio_, \u2018O deus immense,\u2019 &c., _Cronica\nTripertita_. In the Roxburghe edition of Gower\u2019s _Cinkante Balades_\n(1818) were printed also the pieces \u2018Rex celi deus,\u2019 and \u2018Ecce patet\ntensus,\u2019 the lines \u2018Henrici quarti,\u2019 a variation of \u2018Quicquid homo\nscribat,\u2019 &c. (see p. 365 of this edition). Finally the last poems\n\u2018Vnanimes esse,\u2019 \u2018Presul, ouile regis,\u2019 \u2018Cultor in ecclesia,\u2019 and\n\u2018Dicunt scripture\u2019 were printed by Karl Meyer in his dissertation _John\nGower\u2019s Beziehungen zu Chaucer &c._ pp. 67, 68.\nOf Coxe\u2019s edition I wish to speak with all due respect. It has served\na very useful purpose, and it was perhaps on a level with the critical\nrequirements of the time when it was published. At the same time it\ncannot be regarded as satisfactory. The editor tells us that his\ntext is that of the All Souls MS. \u2018collated throughout word for word\nwith a MS. preserved among the Digby MSS. in the Bodleian, and here\nand there with the Cotton MS. [Tib. A. iv.] sufficiently to show the\nsuperiority of the All Souls MS.\u2019 The inferior and late Digby MS. was\nthus uncritically placed on a level with those of first authority,\nand even preferred to the Cotton MS. It would require a great deal of\nvery careful collation to convince an editor that the text of the All\nSouls MS. is superior in correctness to that of the Cotton MS., and it\nis doubtful whether after all he would come to any such conclusion.\nAs regards correctness they stand in fact very nearly on the same\nlevel: each might set the other right in a few trifling points. It\nis not, however, from the Cotton MS. that the Roxburghe editor takes\nhis corrections, when he thinks that any are needed. In such cases\nhe silently adopts readings from the Digby MS., and in a much larger\nnumber of instances he gives the text of the All Souls MS. incorrectly,\nfrom insufficient care in copying or correcting. The most serious\nresults of the undue appreciation of the Digby MS. are seen in those\npassages where S is defective, as in the Prologue of the first book,\nand in the well-known passage i. 783 ff., where the text of D is taken\nas the sole authority, and accordingly errors abound, which might have\nbeen avoided by reference to C or any other good copy[73]. The editor\nseems not to have been acquainted with the Harleian MS., and he makes\nno mention even of the second copy of the _Vox Clamantis_ which he had\nin his own library, MS. Laud 719.\nThe same uncritical spirit which we have noted in this editor\u2019s choice\nof manuscripts for collation appears also in his manner of dealing with\nthe revised passages. When he prints variations, it is only because he\nhappens to find them in the Digby MS., and he makes only one definite\nstatement about the differences of handwriting in his authority, which\nmoreover is grossly incorrect. Not being acquainted with Dublin or the\nHatfield MSS., he could not give the original text of such passages\nas _Vox Clamantis_, iii. 1-28 or vi. 545-80, but he might at least\nhave indicated the lines which he found written over erasure, and in\ndifferent hands from the original text, in the All Souls and Cotton\nMSS. Dr. Karl Meyer again, who afterwards paid some attention to the\nhandwriting and called attention to Coxe\u2019s misstatement on the subject,\nwas preoccupied with the theory that the revision took place altogether\nafter the accession of Henry IV, and failed to note the evidence\nafforded by the differences of handwriting for the conclusion that the\nrevision was a gradual one, made in accordance with the development of\npolitical events.\nI think it well to indicate the chief differences of text between the\nRoxburghe edition of the _Vox Clamantis_ and the present. The readings\nin the following list are those of the Roxburghe edition. In cases\nwhere the Roxburghe editor has followed the All Souls or Digby MS. that\nfact is noted by the letters S or D; but the variations are for the\nmost part mere mistakes. It should be noted also that the sense is very\noften obscured in the Roxburghe edition by bad punctuation, and that\nthe medieval spelling is usually not preserved.\n    _Epistola_ 37\u00a0orgine \u00a0\u00a0\u00a0_Heading to Prol._ \u00a0\u00a0\u00a0 3\u00a0somnum\n    _Prologus_ \u00a0\u00a0\u00a021\u00a0Godefri, des atque D \u00a0\u00a0\u00a025\u00a0ascribens D \u00a0\u00a0\u00a027\u00a0nil\n    ut laudes D \u00a0\u00a0\u00a032\u00a0Sicque D \u00a0\u00a0\u00a0 36\u00a0sentiat D \u00a0\u00a0\u00a0 37\u00a0S\u00e6peque sunt\n    lachrymis de D \u00a0\u00a0\u00a038\u00a0Humida fit lachrymis s\u00e6peque penna meis D\n    44\u00a0favent D \u00a0\u00a0\u00a0 49\u00a0confracto D \u00a0\u00a0\u00a050\u00a0At\u00a0\u00a0\u00a0 58\u00a0Hujus ergo D\n    _Heading to_ LIB. I. 1\u00a0_om._ eciam D \u00a0\u00a0\u00a0 3\u00a0contingebant D\n    4\u00a0terr\u00e6 illius D \u00a0\u00a0\u00a07\u00a0etiam (_for_ et) D \u00a0\u00a0\u00a0LIB. I. 12.\n    quisque\u00a0\u00a0\u00a0 26\u00a0celsitonantes\u00a0\u00a0\u00a0 40\u00a0Fertilis occultam invenit SD\n    61\u00a0Horta\u00a0\u00a0\u00a0 88\u00a0sorte\u00a0\u00a0\u00a0 92\u00a0et (_for_ ex) \u00a0\u00a0\u00a0Cap. ii. _Heading_\n    dicet    prima \u00a0\u00a0\u00a0199\u00a0geminatis \u00a0\u00a0\u00a0209\u00a0possint D \u00a0\u00a0\u00a0280\u00a0crabs\n    326\u00a0elephantinus \u00a0\u00a0\u00a0359\u00a0segistram \u00a0\u00a0\u00a0395\u00a0Culteque Curr\u00e6\n    396\u00a0Linquendo S \u00a0\u00a0\u00a0455\u00a0Thalia D \u00a0\u00a0\u00a0474\u00a0arces \u00a0\u00a0\u00a0479\u00a0nemora\n    551\u00a0pertenui \u00a0\u00a0\u00a0585\u00a0H\u00e6c \u00a0\u00a0\u00a0603\u00a0Tormis    bruchiis \u00a0\u00a0\u00a0743\u00a0Cumque\n    763\u00a0alitrixque D \u00a0\u00a0\u00a0771\u00a0dominos superos nec D \u00a0\u00a0\u00a0784\u00a0Recteque\n    perspumans D \u00a0\u00a0\u00a0811\u00a0earum D \u00a0\u00a0\u00a0817\u00a0sonitum quoque verberat\n    821\u00a0Congestat D \u00a0\u00a0\u00a0822\u00a0Obstrepuere \u00a0\u00a0\u00a0824\u00a0in (_for_ a) D\n    827\u00a0stupefactus \u00a0\u00a0\u00a0835\u00a0eorum non fortificet \u00a0\u00a0\u00a0837\u00a0furorum D\n    846\u00a0conchos D    _om._ sibi D \u00a0\u00a0\u00a0855\u00a0roserat atra rubedo D\n    863\u00a0romph\u00e6a \u00a0\u00a0\u00a0873\u00a0gerunt \u00a0\u00a0\u00a0947\u00a0rapit (for stetit) D\n    953\u00a0igne S \u00a0\u00a0\u00a01173\u00a0viris (_for_ iuris) \u00a0\u00a0\u00a01174\u00a0aut (_for_ siue)\n    1334\u00a0Cantus \u00a0\u00a0\u00a01338\u00a0ipse \u00a0\u00a0\u00a01361\u00a0internis D    1390\u00a0Reddidit\n    1425\u00a0mutantia \u00a0\u00a0\u00a01431\u00a0fuit \u00a0\u00a0\u00a01440\u00a0Poenis \u00a0\u00a0\u00a0 1461\u00a0deprimere\n    medio \u00a0\u00a0\u00a01656\u00a0nimis \u00a0\u00a0\u00a01662\u00a0patebit S \u00a0\u00a0\u00a0 1695\u00a0rubens pingit\n    gemmis \u00a0\u00a0\u00a01792\u00a0dixi (_for_ dedi)\u00a0\u00a0\u00a0 1794\u00a0nichil (_for_ nil\n    vel)\u00a0\u00a0\u00a0 1855\u00a0coniuncta \u00a0\u00a0\u00a0 1870\u00a0imbuet S \u00a0\u00a0\u00a01910\u00a0tempore\n    LIB. II. _Prol._ 10\u00a0ora \u00a0\u00a0\u00a039\u00a0ore \u00a0\u00a0\u00a040\u00a0fugam \u00a0\u00a0\u00a0 iste\n    LIB. II. 9\u00a0obstat D \u00a0\u00a0\u00a065\u00a0Desuper D \u00a0\u00a0\u00a070\u00a0Et qui pauca tenet\n    84\u00a0Causa tamen credo \u00a0\u00a0\u00a0175\u00a0continuo \u00a0\u00a0\u00a0 191\u00a0migratrix\u00a0\u00a0\u00a0 205\u00a0Et\n    352\u00a0ut \u00a0\u00a0\u00a0401\u00a0lecto \u00a0\u00a0\u00a0 461\u00a0monent\u00a0\u00a0\u00a0 545\u00a0morte (_for_ monte)\n    570\u00a0pr\u00e6dicat \u00a0\u00a0\u00a0 608\u00a0f\u00e6cundari\u00a0\u00a0\u00a0 628\u00a0Dicit\n    LIB. III. _Prol._ 9\u00a0sed et increpo \u00a0\u00a0\u00a077\u00a0oro \u00a0\u00a0\u00a0 90\u00a0potuit (for\n    ponit)\n    LIB. III. 4*\u00a0exempla D mundus (_for_ humus) D\u00a0\u00a0\u00a0 18*\u00a0ei D\n    27*\u00a0poterint D \u00a0\u00a0\u00a041\u00a0sensus \u00a0\u00a0\u00a059\u00a0cum (_for_ eum)\n    76\u00a0Dicunt \u00a0\u00a0\u00a0141\u00a0possit (_for_ poscit)\u00a0\u00a0\u00a0 176\u00a0onus (_for_\n    ouis) S \u00a0\u00a0\u00a0191\u00a0magnates \u00a0\u00a0\u00a0 207\u00a0nimium (_for_ nummi)\n    209\u00a0luxuriatio D \u00a0\u00a0\u00a0 225\u00a0expugnareque\u00a0\u00a0\u00a0 333\u00a0capiunt\n    est _after_ amor \u00a0\u00a0\u00a0535\u00a0Quem (_for_ Quam) \u00a0\u00a0\u00a0595\u00a0terram\n    SD\u00a0\u00a0\u00a0 701\u00a0Sublime \u00a0\u00a0\u00a0845\u00a0manu\u00a0\u00a0\u00a0 891\u00a0Sic (_for_ Sicque)\n    933\u00a0vertatur \u00a0\u00a0\u00a0954\u00a0nostra\u00a0\u00a0\u00a0 969\u00a0portamus nomen \u00a0\u00a0\u00a0971\u00a0nobis\n    data D \u00a0\u00a0\u00a0976\u00a0renovare\u00a0\u00a0\u00a0 989\u00a0sic (_for_ sit) S \u00a0\u00a0\u00a01214\u00a0et\n    1234\u00a0attulerat\u00a0\u00a0\u00a0 1265\u00a0fallit S \u00a0\u00a0\u00a01357\u00a0mundus habet \u00a0\u00a0\u00a01376\u00a0et\n    1487\u00a0intendit \u00a0\u00a0\u00a01538\u00a0ibi est \u00a0\u00a0\u00a01541\u00a0Durius \u00a0\u00a0\u00a0 1546\u00a0crebro\n    1695\u00a0sua (_for_ si) S \u00a0\u00a0\u00a01747\u00a0vovit SD \u00a0\u00a0\u00a0 1759\u00a0et sutorem\n    LIB. IV. 26\u00a0callidis \u00a0\u00a0\u00a067\u00a0vivens (_for_ niueus)\u00a0\u00a0\u00a0 72\u00a0esse\n    (_for_ ipse) S \u00a0\u00a0\u00a0259\u00a0S\u00e6pe (_for_ Sepeque)\u00a0\u00a0\u00a0 273\u00a0et (_for_ vt)\n    S \u00a0\u00a0\u00a0 294\u00a0perdant \u00a0\u00a0\u00a0295\u00a0bona qui sibi D \u00a0\u00a0\u00a0336\u00a0non (_for_ iam)\n    et) \u00a0\u00a0\u00a0565\u00a0ex (_for_ hee) \u00a0\u00a0\u00a0567\u00a0Simplicitur \u00a0\u00a0\u00a0 583\u00a0tener\u00e6\n    588\u00a0pr\u00e6parat\u00a0\u00a0\u00a0 593\u00a0ibi S \u00a0\u00a0\u00a0600\u00a0thalamus \u00a0\u00a0\u00a0 610\u00a0claustra\n    799\u00a0putabat S\u00a0\u00a0\u00a0 811\u00a0et (_for_ ad) S \u00a0\u00a0\u00a0863\u00a0sed nec (_for_ non\n    set)\u00a0\u00a0\u00a0 865\u00a0quem fur quasi \u00a0\u00a0\u00a0958\u00a0possit \u00a0\u00a0\u00a0 1000\u00a0fratris (_for_\n    patris)\u00a0\u00a0\u00a0 1038\u00a0Livorem \u00a0\u00a0\u00a0 1081\u00a0adoptio S \u00a0\u00a0\u00a01127\u00a0fallat\n    1214\u00a0vanis\u00a0\u00a0\u00a0 1222*\u00a0Usurpet    ipsa\n    LIB. V. 1\u00a0sic D \u00a0\u00a0\u00a018\u00a0ei (_for_ ita) D \u00a0\u00a0\u00a0 101\u00a0cernis\n    104\u00a0atque \u00a0\u00a0\u00a0159\u00a0par est \u00a0\u00a0\u00a0178\u00a0fuit (_for_ sitit)\u00a0\u00a0\u00a0 217\u00a0senos\n    321\u00a0valet (_for_ decet) \u00a0\u00a0\u00a0 338\u00a0vanis\u00a0\u00a0\u00a0 375\u00a0ille\u00a0\u00a0\u00a0 420\u00a0Pretia\n    (_for_ Recia) \u00a0\u00a0\u00a0 461\u00a0At 486   \u00a0redemit (_for_ redeunt) \u00a0\u00a0\u00a0501\u00a0non\n    745\u00a0foras (_for_ foris) \u00a0\u00a0\u00a0805\u00a0etenim (_for_ eciam) S \u00a0\u00a0\u00a0928\u00a0est\n    (_for_ et) \u00a0\u00a0\u00a0936\u00a0semine \u00a0\u00a0\u00a0937\u00a0pacis (_for_ piscis) \u00a0\u00a0\u00a0955\u00a0ubi\n    (_for_ sibi) S\n    LIB. VI. 54\u00a0renuere \u00a0\u00a0\u00a0132\u00a0ipsa \u00a0\u00a0\u00a0133\u00a0locuples \u00a0\u00a0\u00a0 212\u00a0ocius\n    (_for_ cicius) \u00a0\u00a0\u00a0245\u00a0ibi (_for_ sibi)\u00a0\u00a0\u00a0 319\u00a0S\u00e6pe (_for_\n    Sepius) \u00a0\u00a0\u00a0405\u00a0in \u2018\u00e6que\u2019 (_for_ ineque)\u00a0\u00a0\u00a0 411\u00a0descendat\n    476\u00a0quem S \u00a0\u00a0\u00a0488\u00a0Cesset \u00a0\u00a0\u00a0 530\u00a0populus, v\u00e6 (_for_ populus\n    755\u00a0Nam (_for_ Dum) \u00a0\u00a0\u00a0789\u00a0majus (_for_ inanis) \u00a0\u00a0\u00a0816\u00a0Credo\n    971\u00a0Rex (_for_ Pax)\u00a0\u00a0\u00a0 1016\u00a0gemmes \u00a0\u00a0\u00a01033\u00a0quid (_for_ quod)\n    1041\u00a0H\u00e6c (_for_ Hic) \u00a0\u00a0\u00a01132\u00a0fide (_for_ fine) \u00a0\u00a0\u00a01156\u00a0minuat\n    D \u00a0\u00a0\u00a01171*\u00a0detangere (_for_ te tangere) D \u00a0\u00a0\u00a01172*\u00a0h\u00e6c\n    D \u00a0\u00a0\u00a01182*\u00a0foras D \u00a0\u00a0\u00a01197\u00a0veteris (_for_ verteris)\n    1210*\u00a0Subditus \u00a0\u00a0\u00a01224\u00a0_om._ carnem \u00a0\u00a0\u00a01225*\u00a0decens (_for_\n    docens) D    lega \u00a0\u00a0\u00a01241\u00a0Hic (_for_ Dic)\u00a0\u00a0\u00a0 1251\u00a0defunctus D\n    1260\u00a0ab hoc \u00a0\u00a0\u00a01281\u00a0est ille pius (_for_ ille pius est)\n    1327\u00a0nunc moritur\n    LIB. VII. 9\u00a0magnatum S \u00a0\u00a0\u00a093\u00a0magnates D \u00a0\u00a0\u00a0 96\u00a0nummis (_for_\n    minimis) \u00a0\u00a0\u00a0109\u00a0Antea \u00a0\u00a0\u00a0149\u00a0sic sunt \u00a0\u00a0\u00a0 185\u00a0Virtutem\n    290\u00a0Aucta (_for_ Acta) \u00a0\u00a0\u00a0339\u00a0honorifica\u00a0\u00a0\u00a0 350\u00a0credit S\n    409\u00a0servus    cap. vi. _heading_ l. 4\u00a0sinit (_for_ sunt)\n    555\u00a0vultum \u00a0\u00a0\u00a0562\u00a0ff. Quid (_for_ Quod) \u00a0\u00a0\u00a0601\u00a0quam\u00a0\u00a0\u00a0 602\u00a0adesse\n    (_for_ ad esse)\u00a0\u00a0\u00a0 635\u00a0Pr\u00e6ceptum (_for_ Preceptumque)\n    665\u00a0agnoscit\u00a0\u00a0\u00a0 707\u00a0enim (_for_ eum)    cap. ix. _heading om._\n    postea\u00a0\u00a0\u00a0 736\u00a0decus (_for_ pecus) \u00a0\u00a0\u00a0 750\u00a0ille (_for_ ipse)\n    cap. xi. _heading_ dicitur (_for_ loquitur)\u00a0\u00a0\u00a0 798\u00a0capit (_for_\n    (_for_ et) S\u00a0\u00a0\u00a0 977\u00a0benefecit D \u00a0\u00a0\u00a01043\u00a0frigor\u00a0\u00a0\u00a0 1129\u00a0qui non\n    jussa Dei servat \u00a0\u00a0\u00a01178\u00a0eam \u00a0\u00a0\u00a01278\u00a0opes S\u00a0\u00a0\u00a0 1310\u00a0Vix (_for_\n    It will be seen that most of the above variants are due to mere\n    oversight. It is surprising, however, that so many mistakes\n    seriously affecting sense and metre should have escaped the\n    correction of the editor.\nIn the matter of spelling the variation is considerable, but all that\nneed be said is that the Roxburghe editor preferred the classical to\nthe medieval forms. On the other hand it is to be regretted that no\nattempt is made by him to mark the paragraph divisions of the original.\nA minor inconvenience, which is felt by all readers who have to refer\nto the Roxburghe text, arises from the fact that the book-numbering is\nnot set at the head of the page.\nIn the case of the _Cronica Tripertita_ we have the text printed by\nWright in the Rolls Series as well as that of the Roxburghe edition.\nThe latter is from the All Souls MS., while the former professes to\nbe based upon the Cotton MS., so that the two texts ought to be quite\nindependent. As a matter of fact, however, several of the mistakes or\nmisprints of the Roxburghe text are reproduced in the Rolls edition,\nwhich was printed probably from a copy of the Roxburghe text collated\nwith the Cotton MS.\nThe following are the variations of the Roxburghe text from that of the\npresent edition.\n    _Introduction, margin_ 2 prosequi (_for_ persequi).\n    I. 1\u00a0_om._ et \u00a0\u00a0\u00a0per (_for_ fer)\u00a0\u00a0\u00a0 7\u00a0bene non    15\u00a0consilium\n    sibi\u00a0\u00a0\u00a0 71\u00a0fraudis\u00a0\u00a0\u00a0 93\u00a0cum (_for_ dum)\u00a0\u00a0\u00a0 132\u00a0hos (_for_ os)\n    199\u00a0clientem\u00a0\u00a0\u00a0 204\u00a0cepit (_for_ cessat)    209\u00a0Regem (_for_ Legem)\n    219\u00a0Qui est (_for_ est qui)\n    II. 9\u00a0sociatus (_for_ associatus)\u00a0\u00a0\u00a0 61\u00a0manu tentum    85\u00a0_marg._\n    quia (_for_ qui)    114\u00a0de pondere    156\u00a0sepulchrum\u00a0\u00a0\u00a0 180\u00a0maledictum\n    220\u00a0Transulit\u00a0\u00a0\u00a0 223\u00a0omne scelus    237\u00a0ipsum    266\u00a0Pontifice\n    271\u00a0malefecit\u00a0\u00a0\u00a0 315\u00a0_marg._ derisu\u00a0\u00a0\u00a0 330\u00a0_marg._ Consulat\n    III. 109\u00a0prius S\u00a0\u00a0\u00a0 131\u00a0viles S\u00a0\u00a0\u00a0 177\u00a0conjunctus    188\u00a0sceleris\n    235\u00a0mane\u00a0\u00a0\u00a0 239\u00a0nunc S\u00a0\u00a0\u00a0 242\u00a0freta (_for_ fata)\u00a0\u00a0\u00a0 250\u00a0ponere\n    263\u00a0Exilia    285\u00a0_marg._ pr\u00e6ter (_for_ personaliter)    287\u00a0Nec\n    288\u00a0stanno\u00a0\u00a0\u00a0 333\u00a0conquescat\u00a0\u00a0\u00a0 341\u00a0auget    372\u00a0eo (_for_ et)\n    422\u00a0_marg._ fidelissime\u00a0\u00a0\u00a0 428\u00a0prius S\nOf the above errors several, as we have said, are reproduced by\nWright with no authority from his MS.[74], but otherwise his text is\na tolerably correct representation of that given by the Cotton MS.,\nand the same may be said with regard to the other poems _Carmen super\nmultiplici Viciorum Pestilencia_, _De Lucis Scrutinio_[75], &c.\nTHE PRESENT EDITION. The text is in the main that of S, which is\nsupplemented, where it is defective, by C. The Cotton MS. is also the\nleading authority for those pieces which are not contained in S, as the\nfour last poems.\nFor the _Vox Clamantis_ four manuscripts have been collated with S\nword for word throughout, viz. CHDL, and two more, viz. GE, have been\ncollated generally and examined for every doubtful passage. TH\u2082 have\nbeen carefully examined and taken as authorities for the original text\nof some of the revised passages.\nAs regards the record of the results of these rather extensive\ncollations, it may be stated generally that all material variations\nof C and H from the text of S have been recorded in the critical\nnotes[76]. The readings of E, D and L have been printed regularly for\nthose passages in which material variations of other MSS. are recorded,\nand in such cases, if they are not mentioned, it may be assumed that\nthey agree with S; but otherwise they are mentioned only when they seem\nto deserve attention. The readings of G are recorded in a large number\nof instances, but they must not be assumed _ex silentio_, and those\nof T and H\u2082 are as a rule only given in passages where they have a\ndifferent version of the text.\nA trifling liberty has been taken with the text of the MSS. in regard\nto the position of the conjunction \u2018que\u2019 (and). This is frequently\nused by our author like \u2018et,\u2019 standing at the beginning of a clause or\nbetween the words which it combines, as\n  \u2018Sic lecto vigilans meditabar plura, que mentem\n  Effudi,\u2019\nor\n  \u2018Cutte que Curre simul rapidi per deuia currunt,\u2019\nbut it is also very often used in the correct classical manner. The\nMSS. make no distinction between these two uses, but sometimes join the\nconjunction to the preceding word and sometimes separate it, apparently\nin a quite arbitrary manner. For the sake of clearness the conjunction\nis separated in this edition regularly when the sense requires that it\nshould be taken independently of the preceding word, and the variations\nof the manuscripts with regard to this are not recorded.\nAgain, some freedom has been used in the matter of capital letters,\nwhich have been supplied, where they were wanting, in the case of\nproper names and at the beginning of sentences.\nThe spelling is in every particular the same as that of the MS.\nThe practice of altering the medieval orthography, which is fairly\nconsistent and intelligible, so as to make it accord with classical\nor conventional usage, has little or nothing to be said for it, and\nconceals the evidence which the forms of spelling might give with\nregard to the prevalent pronunciation.\n    The principal differences in our text from the classical\n    orthography are as follows:\n    _e_ regularly for the diphthongs _ae_, _oe_.\n    _i_ for _e_ in _periunt_, _rediat_, _nequio_, &c. (but also\n    _pereunt_, &c.).\n    _y_ for _i_ in _ymus_, _ymago_, &c.\n    _i_ for _y_, e.g. _mirrha_, _ciclus_, _limpha_.\n    _v_ for _u_ or _v_ regularly as initial letter of words,\n    elsewhere _u_.\n    vowels doubled in _hii_, _hee_, _hiis_ (monosyllables).\n    _u_ for _uu_ after _q_, e.g. _equs_, _iniqus_, _sequntur_.\n    initial _h_ omitted in _ara_ (h\u0103ra), _edus_ (haedus), _ortus_,\n    initial _h_ added in _habundat_, _heremus_, _Herebus_, &c.\n    _ch_ for _h_ in _michi_, _nichil_.\n    _ch_ for _c_ in _archa_, _archanum_, _inchola_, _choruscat_, &c.\n    (but _Cristus_, when fully written, for \u2018Christus\u2019).\n    _ci_ for _ti_ regularly before a vowel e.g. _accio_, _alcius_,\n    _cercius_, _distinccio_, _gracia_, _sentencia_, _vicium_.\n    _c_ for _s_ or _sc_, in _ancer_, _cerpo_, _ceptrum_, _rocidus_,\n    _Cilla_.\n    _s_ for _c_ or _sc_, in _secus_ (occasionally for \u2018caecus\u2019),\n    _sintilla_, &c.\n    single for double consonants in _apropriat_, _suplet_,\n    _agredior_, _resurexit_, &c. (also _appropriat_, &c.).\n    _ph_ for _f_ in _scropha_, _nephas_, _nephandus_, _prophanus_,\n    _p_ inserted in _dampnum_, _sompnus_, &c.\n    _set_ usually in the best MSS. for _sed_ (conjunction), but in\n    the Cotton MS. usually \u2018sed.\u2019\nIt has been thought better to print the elegiac couplet without\nindentation for the pentameter, partly because that is the regular\nusage in the MSS. and must of course have been the practice of the\nauthor, but still more in order to mark more clearly the division into\nparagraphs, to which the author evidently attached some importance.\nSpaces of varying width are used to show the larger divisions. It is\nimpossible that there should not be some errors in the printed text,\nbut the editor can at least claim to have taken great pains to ensure\ncorrectness, and all the proof-sheets have been carefully compared with\nthe text of the manuscripts.\nFor convenience of reference the lines are numbered as in the Roxburghe\nedition, though perhaps it would be more satisfactory to combine the\nprologues, as regards numbering, with the books to which they belong.\nIn regard to the Notes there are no doubt many deficiencies. The chief\nobjects aimed at have been to explain difficulties of language, to\nillustrate the matter or the style by reference to the works of the\nauthor in French and in English, and to trace as far as possible the\norigin of those parts of his work which are borrowed. In addition to\nthis, the historical record contained in the _Cronica Tripertita_ has\nbeen carefully compared with the evidence given by others with regard\nto the events described, and possibly this part of the editor\u2019s work,\nbeing based entirely upon the original authorities, may be thought to\nhave some small value as a contribution to the history of a singularly\nperplexing political situation.\nFOOTNOTES:\n[1] 2nd Series, vol. ii. pp. 103-117.\n[2] _Script. Brit._ i. 414.\n[3] _Itin._ vi. 55. From Foss, _Tabulae Curiales_, it would seem that\nthere was no judge named Gower in the 14th century.\n[4] _Script. Brit._ i. 414. This statement also appears as a later\naddition in the manuscript.\n[5] \u2018Gower\u2019 appears in Tottil\u2019s publication of the Year-books (1585)\nboth in 29 and 30 Ed. III, e.g. 29 Ed. III, Easter term, ff. 20, 27,\n33, 46, and 30 Ed. III, Michaelmas term, ff. 16, 18, 20 v^o. He appears\nusually as counsel, but on some occasions he speaks apparently as a\njudge. The Year-books of the succeeding years, 31-36 Ed. III, have not\nbeen published.\n[6] These arms appear also in the Glasgow MS. of the _Vox Clamantis_.\n[8] e.g. Winstanley, Jacob, Cibber and others.\n[9] _Ancient Funeral Monuments_, p. 270. This Sir Rob. Gower had\nproperty in Suffolk, as we shall see, but the fact that his tomb was at\nBrabourne shows that he resided in Kent. The arms which were upon his\ntomb are pictured (without colours) in MS. Harl. 3917, f. 77.\n[14] It may here be noted that the poet apparently pronounced his\nname \u2018Gow\u00e9r,\u2019 in two syllables with accent on the second, as in the\nDedication to the _Balades_, i. 3, \u2018Vostre Gower, q\u2019est trestout vos\nsoubgitz.\u2019 The final syllable bears the rhyme in two passages of\nthe _Confessio Amantis_ (viii. 2320, 2908), rhyming with the latter\nsyllables of \u2018pouer\u2019 and \u2018reposer\u2019. (The rhyme in viii. 2320, \u2018Gower:\npouer,\u2019 is not a dissyllabic one, as is assumed in the _Dict. of Nat.\nBiogr._ and elsewhere, but of the final syllables only.) In the _Praise\nof Peace_, 373, \u2018I, Gower, which am al the liege man,\u2019 an almost\nliteral translation of the French above quoted, the accent is thrown\nrather on the first syllable.\n[15] See _Retrospective Review_, 2nd Series, vol. ii, pp. 103-117\n(1828). Sir H. Nicolas cites the Close Rolls always at second hand\nand the _Inquisitiones Post Mortem_ only from the Calendar. Hence the\npurport of the documents is sometimes incorrectly or insufficiently\ngiven by him. In the statement here following every document is cited\nfrom the original, and the inaccuracies of previous writers are\ncorrected, but for the most part silently.\n[16] _Inquis. Post Mortem_, &c. 39 Ed. III. 36 (2nd number). This is in\nfact an \u2018Inquisitio ad quod damnum.\u2019 The two classes of Inquisitions\nare given without distinction in the Calendar, and the fact leads to\nsuch statements as that \u2018John Gower died seized of half the manor of\nAldyngton, 39 Ed. III,\u2019 or \u2018John Gower died seized of the manor of\nKentwell, 42 Ed. III.\u2019\n[20] _Harl. Charters_, 56 G. 42. See also _Rot. Orig._ 42 Ed. III. 33\nand _Harl. Charters_, 56 G. 41.\n[21] _Harl. Charters_, 50 I. 13.\n[22] See _Rot. Orig._ 23 Ed. III. 22, 40 Ed. III. 10, 20, _Inquis. Post\nMortem_, 40 Ed. III. 13, _Rot. Claus._ 40 Ed. III. m. 21.\n[23] _Harl. Charters_, 50 I. 14. The deed is given in full by Nicolas\nin the _Retrospective Review_.\n[25] The tinctures are not indicated either upon the drawing of Sir R.\nGower\u2019s coat of arms in MS. Harl. 3917 or on the seal, but the coat\nseems to be the same, three leopards\u2019 faces upon a chevron. The seal\nhas a diaper pattern on the shield that bears the chevron, but this is\nprobably only ornamental.\n[26] \u2018Et dicunt quod post predictum feoffamentum, factum predicto\nIohanni Gower, dictus Willelmus filius Willelmi continue morabatur in\ncomitiva Ricardi de Hurst et eiusdem Iohannis Gower apud Cantuar, et\nalibi usque ad festum Sancti Michaelis ultimo preteritum, et per totum\ntempus predictum idem Willelmus fil. Will. ibidem per ipsos deductus\nfuit et consiliatus ad alienationem de terris et tenementis suis\nfaciendam.\u2019 _Rot. Parl._ ii. 292.\n[29] _English Writers_, vol. iv. pp. 150 ff.\n[30] See _Calendar of Post Mortem Inquisitions_, vol. ii. pp. 300, 302.\n[31] So also the deeds of 1 Ric. II releasing lands to Sir J. Frebody\nand John Gower (Hasted\u2019s _History of Kent_, iii. 425), and of 4 Ric. II\nin which Isabella daughter of Walter de Huntyngfeld gives up to John\nGower and John Bowland all her rights in the parishes of Throwley and\nStalesfield, Kent (_Rot. Claus._ 4 Ric. II. m. 15 d), and again another\nin which the same lady remits to John Gower all actions, plaints, &c.,\nwhich may have arisen between them (_Rot. Claus._ 8 Ric. II. m. 5 d).\n[33] See also Sir N. Harris Nicolas, _Life of Chaucer_, pp. 27, 125.\n[37] _Duchy of Lancaster, Miscellanea_, Bundle X, No. 43 (now in the\nRecord Office).\n[38] \u2018Liverez a Richard Dancastre pour un Coler a luy don\u00e9 par\nmonseigneur le Conte de Derby par cause d\u2019une autre Coler don\u00e9 par\nmonditseigneur a un Esquier John Gower, vynt et sys soldz oyt deniers.\u2019\n[39] _Duchy of Lancaster, Household Accounts_, 17 Ric. II (July to\nFeb.).\n[40] _Register of William of Wykeham_, ii. f. 299b. The record was\nkindly verified for me by the Registrar of the diocese of Winchester.\nThe expression used about the place is \u2018in Oratorio ipsius Iohannis\nGower infra hospicium suum\u2019 (not \u2018cum\u2019 as previously printed) \u2018in\nPrioratu Beate Marie de Overee in Southwerke predicta situatum.\u2019 It\nshould be noted that \u2018infra\u2019 in these documents means not \u2018below,\u2019 as\ntranslated by Prof. Morley, but \u2018within.\u2019 So also in Gower\u2019s will.\n[41] Lambeth Library, _Register of Abp. Arundel_, ff. 256-7.\n[42] The remark of Nicolas about the omission of Kentwell from the\nwill is hardly appropriate. Even if Gower the poet were identical with\nthe John Gower who possessed Kentwell, this manor could not have been\nmentioned in his will, because it was disposed of absolutely to Sir J.\nCobham in the year 1373. Hence there is no reason to conclude from this\nthat there was other landed property besides that which is dealt with\nby the will.\n[43] I am indebted for some of the facts to Canon Thompson of St.\nSaviour\u2019s, Southwark, who has been kind enough to answer several\nquestions which I addressed to him.\n[44] The features are quite different, it seems to me, from those\nrepresented in the Cotton and Glasgow MSS., and I think it more likely\nthat the latter give us a true contemporary portrait. Gower certainly\ndied in advanced age, yet the effigy on his tomb shows us a man in the\nflower of life. This then is either an ideal representation or must\nhave been executed from rather distant memory, whereas the miniatures\nin the MSS., which closely resemble each other, were probably from\nlife, and also preserve their original colouring. The miniatures in\nMSS. of the _Confessio Amantis_, which represent the Confession, show\nthe penitent usually as a conventional young lover. The picture in the\nFairfax MS. is too much damaged to give us much guidance, but it does\nnot seem to be a portrait, in spite of the collar of SS added later.\nThe miniature in MS. Bodley 902, however, represents an aged man, while\nthat of the Cambridge MS. Mm. 2. 21 rather recalls the effigy on the\ntomb and may have been suggested by it.\n[45] We may note that the effigy of Sir Robert Gower in brass above his\ntomb in Brabourne church is represented as having a similar chaplet\nround his helmet. See the drawing in MS. Harl. 3917, f. 77.\n[46] So I read them. They are given by Gough and others as \u2018merci ihi.\u2019\n[47] Perhaps rather 1207 or 1208.\n[48] _Script. Brit._ i. 415: so also _Ant. Coll._ iv. 79, where the\nthree books are mentioned. The statement that the chaplet was partly of\nivy must be a mistake, as is pointed out by Stow and others.\n[49] Read rather \u2018En toy qu\u2019es fitz de dieu le pere.\u2019\n[50] Read \u2018O bon Jesu, fai ta mercy\u2019 and in the second line \u2018dont le\ncorps gist cy.\u2019\n[51] _Survey of London_, p. 450 (ed. 1633). In the margin there is\nthe note, \u2018John Gower no knight, neither had he any garland of ivy\nand roses, but a chaplet of four roses only,\u2019 referring to Bale, who\nrepeats Leland\u2019s description.\n[52] p. 326 (ed. 1615). Stow does not say that the inscription\n\u2018Armigeri scutum,\u2019 &c.; was defaced in his time.\n[54] vol. v. pp. 202-4. The description is no doubt from Aubrey.\n[55] On this subject the reader may be referred to Selden, _Titles of\n[56] _Antiquities of St. Saviour\u2019s, Southwark_, 1765.\n[58] _Priory Church of St. Mary Overie_, 1881.\n[59] Canon Thompson writes to me, \u2018The old sexton used to show visitors\na bone, which he said was taken from the tomb in 1832. I tried to have\nthis buried in the tomb on the occasion of the last removal, but I was\ntold it had disappeared.\u2019\n[61] _Bp. Braybrooke\u2019s Register_, f. 84.\n[62] _Braybrooke Register_, f. 151.\n[63] The date of the resignation by John Gower of the rectory of Great\nBraxted is nearly a year earlier than the marriage of Gower the poet.\n[64] I do not know on what authority Rendle states that \u2018His apartment\nseems to have been in what was afterwards known as Montague Close,\nbetween the church of St. Mary Overey and the river,\u2019 _Old Southwark_,\n[65] At the same time I am disposed to attach some weight to the\nexpression in _Mir._ 21774, where the author says that some may blame\nhim for handling sacred subjects, because he is no \u2018clerk,\u2019\n  \u2018Ainz ai vestu la raye manche.\u2019\nThis may possibly mean only to indicate the dress of a layman, but on\nthe other hand it seems clear that some lawyers, perhaps especially\nthe \u2018apprenticii ad legem,\u2019 were distinguished by stripes upon their\nsleeves; see for example the painting reproduced in Pulling\u2019s _Order of\nthe Coif_ (ed. 1897); and serjeants-at-law are referred to in _Piers\nPlowman_, A text, Pass. iii. 277, as wearing a \u2018ray robe with rich\npelure.\u2019 We must admit, therefore, the possibility that Gower was bred\nto the law, though he may not have practised it for a living.\n[66] The Lincoln MS. has the same feature, but it is evidently copied\nfrom Laud 719.\n[67] There seems also to have been an alternative numbering, which\nproceeded on the principle of making five books, beginning with the\nthird, the second being treated as a general prologue to the whole\npoem. In connexion with this we may take the special invocation of\ndivine assistance in the prologue of the third book, which ends with\nthe couplet,\n  \u2018His tibi libatis nouus intro nauta profundum,\n  Sacrum pneuma rogans vt mea vela regas.\u2019\n[68] Fuller\u2019s spirited translation of these lines is well known, but\nmay here be quoted again:\n  \u2018Tom comes thereat, when called by Wat, and Simm as forward we find,\n  Bet calls as quick to Gibb and to Hykk, that neither would tarry\n      behind.\n  Gibb, a good whelp of that litter, doth help mad Coll more mischief\n  And Will he does vow, the time is come now, he\u2019ll join in their\n      company too.\n  Davie complains, whiles Grigg gets the gains, and Hobb with them\n      does partake,\n  Lorkin aloud in the midst of the crowd conceiveth as deep is his\n      stake.\n  Hudde doth spoil whom Judde doth foil, and Tebb lends his helping\n  But Jack the mad patch men and houses does snatch, and kills all\n      at his command.\u2019\n  _Church History_, Book iv. (p. 139).\n[69] In the first version, \u2018Complaints are heard now of the injustice\nof the high court: flatterers have power over it, and those who speak\nthe truth are not permitted to come near to the king\u2019s side. The boy\nhimself is blameless, but his councillors are in fault. If the king\nwere of mature age, he would redress the balance of justice, but he\nis too young as yet to be held responsible for choice of advisers: it\nis not from the boy but from his elders that the evil springs which\noverruns the world.\u2019\n[70] In the first version as follows, \u2018O king of heaven, who didst\ncreate all things, I pray thee preserve my young king, and let him live\nlong and see good days. O king, mayest thou ever hold thy sceptre with\nhonour and triumph, as Augustus did at Rome. May he who gave thee the\npower confirm it to thee in the future.\nFor the glory of thy rule I have written these lines with humble\nheart. O flower of boyhood, according to thy worthiness I wish thee\nprosperity.\u2019\n[71] In the first version, \u2018I am myself the worst of sinners, but may\nGod grant me relief by his Spirit.\u2019\n[72] Communicated to me by Miss Bateson.\n[73] It is even the case in one instance (i. 846) that a blank is left\nin the line for a word omitted in D which might have been supplied by\nreference to any other MS. which contained the passage. So difficult\nwas communication between Oxford and London in those days.\n[74] e.g. i. 209\u00a0Regem 219\u00a0Qui est ii. 9\u00a0sociatus 114\u00a0de pondere\n266\u00a0Pontifice.\n[75] A few errors may be noted in the poem _De Lucis Scrutinio_, viz.\nl. 15 manifestus 36 oculis 66 similatam 89 Ominis (_for_ O nimis): also\nin \u2018O deus immense,\u2019 l. 28 se (_for_ te) 104 sub (_for_ sue).\n[76] Trifling differences of spelling are as a rule not recorded.\nExamples of such variations are the following in C: i. 1 ut 11 uidet\n23 choruschat 120 talamum 137 sydera 139 themone 141 &c. sed (_for_\nset) 196 &c. amodo 234 prohdolor 311 Immundos 586 Egiptus 1056 Symonis\n1219\u00a0Ocupat 1295 suppremis 1505 loquturus 1514 Obstetit 1755 opprobrium\n1832 littora 1947 litora 2094 patiens ii. _Prol._ 11 etiam ii. 57 fatie\n261 Moise 494\u00a0synagoga iii.\u00a0291 redditus, &c. Variation in the use of\ncapital letters or in regard to the separation of \u2018que,\u2019 \u2018ve,\u2019 &c. from\nthe words which they follow is usually not recorded. The spelling of H\nand G is almost identical with that of S.\nEPISTOLA[77]\n=Hanc Epistolam subscriptam corde deuoto misit senex et cecus Iohannes\nGower Reuerendissimo in Cristo Patri ac domino suo precipuo, domino\nThome de Arundell, Cantuariensi Archiepiscopo, tocius Anglie Primati et\napostolice sedis legato. Cuius statum ad ecclesie sue regimen dirigat\net feliciter conseruet filius virginis gloriose, dominus noster Ihesus\nCristus, qui cum deo patre et spiritu sancto viuit et regnat deus per\nomnia secula seculorum. Amen.=\n    Successor Thome, Thomas, humilem tibi do me,\n  Hunc et presentem librum tibi scribo sequentem:\n  Q~uod~ tibi presento ~scriptum~[78] retinere memento,\n  Vt contempletur super hoc quo ~mens stimuletur~.\n  Curia diuisa que Rome stat modo visa,\n  Dum se peruertit, in luctum gaudia vertit:\n  Et quia lex Cristi dolet isto tempore tristi,\n  Hoc ad ~plangendum~ librum tibi mitto legendum.\n  ~Set tu, diuine qui lumen habes medicine,~\n  ~Gaudeat vt tristis, confer medicamen in istis:~                    10\n  ~Dummodo lux cessit, alibique fides tenebrescit~,\n  Tu noster Phebus nostris da lumina rebus,\n  Et quod splendescas, virtute tuaque calescas,\n  Hoc magis ad lumen tibi scriptum dono volumen.\n  ~In speculo~ tali de pectore iudiciali\n  Si videas plane, puto non erit illud inane.\n  Cecus ego ~mere~, nequio licet acta videre,\n  ~Te tamen~ in mente ~memorabor~ corde vidente.\n  Corpore defectus, quamuis michi curua ~sen~ectus\n  ~Torquet, adhuc mentem studio sinit esse manentem~,                 20\n  Et sic cum Cristo persto studiosus in isto,\n  Quo mundi gesta tibi scribam iam manifesta.\n  Hinc, pater, exoro, scripturis dumque laboro,\n  Ad requiem ~mentis animam disp~one studentis;\n  Semper speraui, que patrem te semper amaui,\n  ~Quo michi finalis tua gracia sit specialis.~\n  ~Nunc quia diuisus meus est a corpore visus,~\n  ~Lux tua que lucet anime vestigia ducet,~\n  ~Corpus et egrotum, vetus et miserabile totum,~\n  ~Ne conturbetur, te defensore iuuetur;~                             30\n  ~Et sic viuentem custos simul et morientem~\n  ~Suscipe me cecum tua per suffragia tecum.~\n  ~Lux tua morosa de stirpe micans generosa~\n  ~Condita sub cinere non debet in orbe latere.~\n    Claret Arundella quasi Sol de luce nouella,\n  Que te produxit, que te prius vbere succit.\n  Es quia totus Mas vocitaris origine Thomas,\n  Vnde deo totus sis ab omni labe remotus;\n  Et sic prelatus nunc Cristi lege sacratus\n  Legem conseruas, qua te sine labe reseruas.                         40\n  Stat modo secura tua ~lux~, sine crimine pura,\n  ~Claraque lucescit, quod eam nil turpe repressit:~\n  Anglia letetur, ~lumen quia tale meretur~,\n  Quo bene viuentes tua sint exempla sequentes.\n  Per te succedet amor omnis, et ira recedet,\n  Subque tua cura sunt prospera cuncta futura:\n  Et quia sic creuit tua lux, terramque repleuit,\n  Det deus vt talis tibi lux sit perpetualis.\n  Hec Gower querit, qui tuus est et erit.\nFOOTNOTES:\n[77] _This Epistle is found in the All Souls_ MS. _only._\n[78] _Words written over erasure in the_ MS. _are printed in spaced\ntype._\nVOX CLAMANTIS[79]\nIn huius opusculi principio intendit compositor describere qualiter\nseruiles rustici impetuose contra ingenuos et nobiles regni\ninsurrexerunt. Et quia res huiusmodi velut[80] monstrum detestabilis\nfuit et horribilis, fingit[81] se per sompnium vidisse diuersas vulgi\nturmas in diuersas ~species bestiarum~ domesticarum transmutatas: dicit\ntamen quod ille bestie domestice, a sua deuiantes natura, crudelitates\nferarum sibi presumpserunt. De causis vero, ex quibus inter homines\ntalia contingunt enormia, tractat vlterius secundum distincciones\nlibelli istius, qui in septem diuiditur partes, prout inferius locis\nsuis euidencius apparebit.\n=Sequitur prologus.=\n=Capitula libri Primi.=\n    Cap^m. i. Hic declarat in primis sub cuius Regis imperio, in\n    quibus eciam[82] mense et anno, ista sibi accidencia, cuius\n    tenor subsequitur, contingebat. Commendat insuper, secundum\n    illud quod esse solebat, fertilitatem terre illius vbi ipse tunc\n    fuerat, in qua, vt dicit, omnium quasi rerum delicie pariter\n    conveniunt, et loquitur vlterius de amenitate temporis, necnon et\n    de diei serenitate, que tunc tamen[83] sompnium nimis horribile\n    precedebant.\n    Cap^m. ii. Hic incipit sompnium, vbi quodam die Martis dicit\n    se varias vulgi turmas vidisse, quarum primam in similitudinem\n    asinorum mutari subito speculabatur.\n    Cap^m. iii. Hic dicit se per sompnium quandam vulgi turmam in\n    boues vidisse mutatam.\n    Cap^m. iiii. Hic dicit se per sompnium quandam vulgi turmam in\n    porcos vidisse mutatam.\n    Cap^m. v. Hic dicit se per sompnium quandam vulgi turmam in canes\n    vidisse mutatam.\n    Cap^m. vi. Hic dicit se per sompnium quandam vulgi turmam in\n    murelegos et vulpes vidisse mutatam: dicit murelegos vt seruos\n    domesticos; dicit vulpes, quia fures ruptis vbique Gaiolis liberi\n    tunc eos comitabantur.[84]\n    Cap^m. vii. Hic dicit se per sompnium quandam vulgi turmam in\n    aues domesticas vidisse mutatam, quibus dicit ~quod~ bubones quasi\n    predones commixti associebantur.[85]\n    Cap^m. viii. Hic dicit se per sompnium quandam vulgi turmam in\n    muscas et ranas vidisse mutatam.\n    Cap^m. ix. Hic dicit se per sompnium vidisse quod, quando omnes\n    predicte furie in vnum extiterant congregate, quidam Graculus\n    auis, Anglice Gay,[86] qui vulgariter vocatur Watte, presumpsit\n    sibi statum regiminis aliorum, et in rei veritate ille Watte fuit\n    dux eorum.\n    Cap^m. x. Hic dicit se per sompnium vidisse progenies Chaym\n    maledictas vna cum multitudine seruorum nuper Regis Vluxis, quos\n    Circes in bestias mutauit, furiis supradictis associari.\n    Cap^m. xi. Hic dicit secundum visionem sompnii qualiter audiuit\n    nomina et eorum voces diuersas et horribiles. Dicit eciam de\n    Iohanne Balle presbitero, qui eos ad omne scelus instigabat, et\n    quasi propheta inter eos reputabatur.\n    Cap^m. xii. Hic dicit secundum visionem sompnii qualiter furie\n    supradicte precones sibi et tribunos constituebant, et quomodo\n    senes et iuuenes eorum fuerunt armati.\n    Cap^m. xiii. Hic dicit secundum visionem sompnii qualiter\n    et quando dicte furie, instigante diabolo, Nouam Troiam, id\n    est ciuitatem Londoniarum, ingresse sunt: nam sicut Troia\n    nuper desolata extitit, ita ista Ciuitas protunc quasi omni\n    consolatione destituta pre dolore penitus ignominiosa permansit.\n    Cap^m. xiiii. Hic tractat secundum visionem sompnii quasi per\n    figuram de morte Cantuariensis Archiepiscopi.\n    Cap^m. xv. Hic tractat vlterius secundum visionem sompnii de\n    diuersa persecucione et occisione, quas in dicta Ciuitate\n    quodammodo absque vlla pro tunc defensione furie supradicte,\n    prodolor! faciebant, et qualiter huiusmodi fama vicinas\n    perterruit ciuitates.\n    Cap^m. xvi. Hic plangit secundum visionem sompnii quasi in\n    propria persona dolores eorum, qui in siluis et speluncis pre\n    timore temporis illius latitando se munierunt.\n    Cap^m. xvii. Hic eciam secundum visionem sompnii describit quasi\n    in persona propria angustias varias que contingebant hiis qui\n    tunc pro securitate optinenda in Turrim Londoniarum se miserunt,\n    et de ruptura eiusdem turris; figurat enim dictam turrim similem\n    esse naui prope voraginem Cille periclitanti.\n    Cap^m. xviii. Hic dicit secundum visionem sompnii qualiter tanta\n    superhabundauit tempestas quod de certo remedio absque manu\n    diuina omnes in dicta naui hesitarunt, et deum super hoc precipue\n    quilibet sexus ingenui deuocius exorabat.\n    Cap^m. xix. Hic dicit secundum visionem sompnii de quadam voce\n    diuina in excelsis clamante, et quomodo deus placatus tandem\n    precibus tempestates sedauit, et quomodo quasi in holocaustum pro\n    delicto occisus fuit ille Graculus, id est Walterus, furiarum\n    dictarum Capitaneus.\n    Cap^m. xx. Hic loquitur adhuc de naui visa in sompnis, id est de\n    mente sua adhuc turbata, vt si ipse mentaliter sompniando, quasi\n    per nauem variis ventis sine gubernaculo agitatam, omnes mundi\n    partes pro pace mentis scrutanda inuestigasset, et tandem in\n    partes Britannie Maioris, vbi raro pax est, dicit se applicuisse.\n    Dicit eciam qualiter vox in sompnis sibi iniunxit quod ipse\n    omnino scriberet ea que de mundo in illo scrutinio vidisset et\n    audisset; et ita terminatur sompnium.\n    Cap^m. xxi. Hic reddit vigilans gracias deo, qui eum in sompnis a\n    pelago liberauit.\n=Expliciunt Capitula libri primi.=\n=Incipiunt Capitula libri Secundi. =\n    Prologus. Hic dicit quod ipse iam vigilans, secundum vocem quam\n    in sompnis acceperat, intendit scribere ea que de mundo vidit et\n    audiuit, et vocat libellum istum Vox Clamantis, quia de voce et\n    clamore quasi omnium conceptus est; vnde in huius operis auxilium\n    spiritum sanctum inuocat.\n    Cap^m. i. Hic dicit, secundum quod de clamore communi audiuit,\n    qualiter status et ordo mundi precipue in partibus istis\n    multipliciter in peius variatur, et quomodo vnusquisque super hoc\n    fortunam accusat.\n    Cap^m. ii. Hic corripit fortunam et sui euentus inconstanciam\n    deplangit.\n    Cap^m. iii. Hic describit fortunam secundum aliquos, qui sortem\n    fortune dicunt esse et[87] casum.\n    Cap^m. iiii.[88] Hic tractat vlterius de mutacione fortune\n    secundum quod dicunt: concludit tamen in fine, quod neque sorte\n    aut casu, set ex meritis vel demeritis, sunt ea que hominibus\n    contingunt.\n    Cap^m. v.[89] Hic dicit secundum scripturas et allegat, qualiter\n    omnes creature homini iusto seruientes obediunt.\n    Cap^m. vi. Hic tractat secundum scripturas et allegat, qualiter\n    omnes creature homini peccatori aduersantes inobediunt.\n    Cap^m. vii. Hic loquitur de deo summo Creatore, qui est trinus et\n    vnus, in cuius scientia et disposicione omnia creata reguntur.\n    Cap^m. viii. Hic loquitur de filio dei incarnato domino nostro\n    Ihesu Cristo, per quem de malo in bonum reformamur.\n    Cap^m. ix. Hic dicit quod quilibet debet firmiter credere, nec\n    vltra quam decet argumenta fidei inuestigare.\n    Cap^m. x. Hic tractat quod in re sculptili vel conflatili non est\n    confidendum, nec eciam talia adorari debent, set quod ex illis in\n    ecclesia visis mens remorsa ad solum deum contemplandum cicius\n    commoueatur.\n    Cap^m. xi. Hic dicit quod exquo solus deus omnia creauit, solus\n    est a creaturis adorandus, et est eciam magne racionis vt ipse\n    omnia gubernet, et secundum merita et demerita hominum solus in\n    sua voluntate iudicet.\n=Expliciunt Capitula libri secundi.=\n=Incipiunt Capitula libri Tercii.=\n    Prologus. Hic dicit quod, exquo non a fortuna set meritis et\n    demeritis ea que nos in mundo prospera et aduersa vocamus digno\n    dei iudicio hominibus contingunt, intendit consequenter scribere\n    de statu hominum, qualiter se ad presens habent, secundum hoc\n    quod per sompnium superius dictum vidit et audiuit.\n    Cap^m. i. Hic tractat qualiter status et ordo mundi in tribus\n    consistit gradibus: sunt enim, vt dicit, Clerus, Milicies, et\n    Agricultores, de quorum errore mundi infortunia nobis contingunt.\n    Vnde pre aliis videndum est de errore Cleri, precipue in ordine\n    prelatorum, qui potenciores aliis existunt; et primo dicet de\n    illis qui Cristi scolam dogmatizant et eius contrarium operantur.\n    Cap^m. ii. Hic loquitur de prelatis illis, qui carnalia\n    appetentes vltra modum delicate viuunt.\n    Cap^m. iii. Hic loquitur de prelatis illis, qui lucris terrenis\n    inhiant, honore prelacie gaudent, et non vt prosint sed vt\n    presint episcopatum desiderant.\n    Cap^m. iiii. Hic loquitur de legibus eorum positiuis, que\n    quamuis ad cultum anime necessarie non sunt, infinitas tamen\n    constituciones quasi cotidie ad eorum lucrum nobis grauiter\n    imponunt.[90]\n    Cap^m. v. Hic loquitur de prelatis illis,[91] qui bona mundi\n    temporalia possidentes spiritualia omittunt.\n    Cap^m. vi. Hic loquitur[92] qualiter Cristus pacem suis\n    discipulis dedit et reliquit: dicit[93] tamen quod modo propter\n    bona terrena guerras saltem contra Cristianos prelati legibus\n    suis positiuis instituunt et prosequntur.\n    Cap^m. vii. Hic loquitur[94] qualiter clerus in amore dei et\n    proximi deberet pius et paciens existere, et non bellicosus.\n    Cap^m. viii. Hic tractat eciam[95] qualiter non decet prelatos\n    ex impaciencia contra populum Cristianum aliqualiter[96] bella\n    mouere; set tantum ex precibus absque impetu ire omnem deo\n    adiuuante mundi deuincant maliciam.\n    Cap^m. ix. Hic tractat quod, sicut non decet dominos temporales\n    usurpare sibi regimen in spiritualibus, ita nec decet cleri\n    prelatos attemptare sibi guerras et huiusmodi temporalia, que\n    mundi superbia et auaricia inducunt.\n    Cap^m. x. Hic querit quod, exquo prelati scribunt et docent ea\n    que sunt pacis, quomodo in contrarium ea que sunt belli procurant\n    et operantur. Ad quam tamen questionem ipse subsequenter\n    respondet.\n    Cap^m. xi. Hic loquitur de prelatis illis, qui nomen sanctum\n    sibi presumunt, apropriant tamen sibi terrena, nec aliis inde\n    participando ex caritate subueniunt.\n    Cap^m. xii. Hic loquitur de Simonia prelatorum, et qualiter hii\n    delicati, dicentes se esse ecclesiam, aliis grauiora imponunt,\n    et multociens de censura horribili laicos pro modico impetuose\n    torquent et infestant.\n    Cap^m. xiii. Hic loquitur qualiter prelatus non solum doctrina\n    set etiam bonis actibus populo sibi commisso lucere deberet.\n    Cap^m. xiiii. Hic loquitur qualiter signa Anticristi in Curia\n    Romana precipue ex auaricia secundum quosdam apparuerunt.\n    Cap^m. xv. Hic loquitur secundum commune dictum, qualiter[97]\n    honores et non onera prelacie plures affectant, quo magis in\n    ecclesia cessant virtutes, et vicia multipliciter accrescunt.\n    Cap^m. xvi. Postquam dictum est de illis qui errant in statu\n    prelacie, dicendum est de errore curatorum, qui sub prelatis\n    constituti, parochiarum curas sub animarum suarum periculo\n    admittentes, negligenter omittunt: et primo intendit dicere de\n    curatis illis qui suas curas omittentes ad seruiendum magnatum\n    curiis adherent.\n    Cap^m. xvii. Hic loquitur de rectoribus illis, qui ab episcopo\n    licentiati se fingunt ire scolas, vt sub nomine virtutis vicia\n    corporalia frequentent.\n    Cap^m. xviii. Hic loquitur de rectoribus illis, qui in curis\n    residentes, curas tamen negligentes, venacionibus precipue et\n    voluptatibus penitus intendunt.\n    Cap^m. xix. Hic loquitur de rectoribus in curis residentibus, qui\n    tamen curas animarum omittentes, quasi seculi mercatores singula\n    de die in diem temporalia ementes et vendentes, mundi huius\n    diuicias adquirunt.\n    Cap^m. xx. Postquam dictum est de errore illorum qui in\n    ecclesia beneficiati existunt, iam dicendum est de presbiteris\n    stipendiariis; de talibus saltem, qui non propter mundiciam et\n    ordinis honestatem, set propter mundi ocia gradum presbiteratus\n    appetunt et assumunt. Et primo dicit de illis qui pro diuinis\n    celebrandis excessiue se vendunt.\n    Cap^m. xxi. Hic loquitur de consueta presbiterorum voluptate, et\n    qualiter hii stipendia plebis ex conuencione sumentes, indeuote\n    pro mortuis orando non se debite ad suffragia mortuorum exonerant.\n    Cap^m. xxii. Hic tractat causam, quare accidit quod laici, quasi\n    iuris amici, luxurie [98]presbiterorum consuetudinem abhorrentes,\n    eam multociens castigantes grauiter affligunt.\n    Cap^m. xxiii. Hic scribit contra hoc quod aliqui presbiteri\n    dicunt, qualiter ipsi in carnis luxuriam committendo non grauius\n    hominibus laicis deum offendunt.\n    Cap^m. xxiiii. Hic describit qualiter omnia et singula que\n    sacerdocii concernunt officium magne virtutis misteria designant.\n    Et primo dicet de vestibus sacerdotalibus ex vtraque lege ob\n    diuinam reuerenciam competenter dispositis.\n    Cap^m. xxv. Hic loquitur qualiter sacrificia de veteri lege\n    altari debita fuerunt in figura ad exemplum nunc noue legis\n    presbiterorum: dicit ~vlterius~ qualiter ~eciam ex~ vtraque lege\n    sacrificantes altari debent esse sine macula.\n    Cap^m. xxvi. Hic loquitur quod etas sufficiens, priusquam\n    gradum sacerdocii sibi assumat, in homine requiritur: loquitur\n    eciam de suorum rasura pilorum, et dicit quod talia in signum\n    mundicie et sanctitatis specialiter presbiteris conveniunt. Dicit\n    vlterius quod presbiteri a bonis non debent esse operibus ociosi.\n    Cap^m. xxvii.[99] Hic loquitur de presbiterorum dignitate spirituali,\n    et qualiter hii, si bene agant sua officia, plus aliis\n    proficiunt; sinautem, de suis malis exemplis delinquendi magis\n    ministrant occasiones.\n    Cap^m. xxviii. Postquam dixit de errore illorum qui inter\n    seculares sacerdocii ministerium sibi assumpserunt, intendit\n    dicere secundum tempus nunc de errore scolarium, qui ecclesie\n    plantule dicuntur.\n    Cap^m. xxix. Hic querit causam, que scolarium animos ad ordinem\n    presbiteratus suscipiendum inducit: tres enim causas precipue\n    allegat; tractat eciam de quarta causa, que raro ad presens\n    contingit.\n=Expliciunt Capitula libri tercii.=\n=Incipiunt Capitula libri Quarti.=\n    Cap^m. i. Exquo tractauit de errore Cleri, ad quem precipue\n    nostrarum spectat regimen animarum, iam intendit tractare de\n    errore virorum Religiosorum. Et primo dicet de Monachis et aliis\n    bonorum temporalium possessionem optinentibus: ordinis vero\n    illorum sanctitatem commendans, illos precipue qui contraria\n    faciunt opera redarguit.\n    Cap^m. ii. Hic loquitur de Monachis illis, qui contra primi\n    ordinis statuta abstinencie virtutem linquentes delicacias sibi\n    corporales multipliciter assumunt.\n    Cap^m. iii. Hic loquitur qualiter modus[100] et regula, qui a\n    fundatoribus ordinis primitus fuerant constituti, iam nouiter a\n    viciorum consuetudine in quampluribus ~subuertuntur~.\n    Cap^m. iiii. Hic loquitur de Monachis illis, qui contra primitiua\n    ordinis sui statuta mundi diuicias ad vsus malos, suo nesciente\n    preposito, apropriare sibi clanculo presumunt.\n    Cap^m. v. Hic loquitur qualiter monachi extra claustrum vagare\n    non debent.\n    Cap^m. vi. Hic loquitur de monachis illis, qui non pro diuino\n    seruicio, sel magis pro huius mundi honore et voluptate, habitum\n    sibi religionis assumunt.\n    Cap^m. vii. Hic loquitur qualiter paciencia vna cum ceteris\n    virtutibus a quibusdam claustris, viciis supervenientibus, se\n    transtulerunt.\n    Cap^m. viii. Hic loquitur quod sicut monachi ita et errantes\n    canonici a suis sunt excessibus culpandi.\n    Cap^m. ix. Hic loquitur qualiter religiosi male viuentes omnibus\n    aliis infelicissimi existunt.\n    Cap^m. x. Hic loquitur qualiter vnusquisque qui religionis\n    ingredi voluerit professionem, cuncta mundi vicia penitus\n    abnegare et anime virtutes adquirere et obseruare tenetur.\n    Cap^m. xi. Hic loquitur qualiter religiosi consorcia mulierum\n    specialiter euitare debent.\n    Cap^m. xii. Hic tractat quasi sub compendio super hiis que in\n    religionis professione secundum fundatorum sancciones districcius\n    obseruanda finaliter existunt.\n    Cap^m. xiii. Hic loquitur vlterius de mulieribus illis, que\n    in habitu Moniali sub sacre religionis velo professionem\n    suscipientes ordinis sui continenciam non obseruant.\n    Cap^m. xiiii. Hic loquitur qualiter ordinarii ex sua visitacione,\n    qua mulieres religione velatas se dicunt corrigere, ipsas\n    multociens efficiunt deteriores.\n    Cap^m. xv.[101] Hic loquitur de castitatis commendacione, que\n    maxime in religione mulieribus convenit professis.\n    Cap^m. xvi. Postquam tractauit de illis qui in religione\n    possessoria sui ordinis professionem offendunt, dicendum est iam\n    de illis qui errant in ordine fratrum mendicancium; et primo\n    dicet de hiis qui sub ficte paupertatis vmbra terrena lucra\n    conspirantes quasi tocius mundi dominium subiugarunt.\n    Cap^m. xvii. Hic loquitur de fratribus illis, qui per ypocrisim\n    predicando populi peccata publice redarguentes, blandiciis tamen\n    et voluptatibus clanculo deseruiunt.\n    Cap^m. xviii. Hic loquitur de fratribus illis, qui propter huius\n    mundi famam, et quod ipsi eciam, quasi ab ordinis sui iugo\n    exempti, ad confessiones audiendas digniores efficiantur, summas\n    in studio scole cathedras affectant.\n    Cap^m. xix. Hic loquitur qualiter isti fratres inordinate\n    viuentes ad ecclesie Cristi regimen non sunt aliqualiter\n    necessarii.\n    Cap^m. xx. Hic loquitur qualiter isti fratres inordinate\n    viuentes[102] ad commune bonum vtiles aliqualiter[103] non\n    existunt.\n    Cap^m. xxi. Hic loquitur de fratribus illis, qui incautos pueros\n    etatis discrecionem non habentes in sui ordinis professionem\n    attractando colloquiis blandis multipliciter illaqueant.\n    Cap^m. xxii. Hic loquitur de Apostazia fratrum ordinis\n    mendicancium, precipue de his qui sub ficta ypocrisis\n    simplicitate quasi vniuersorum Curias magnatum subuertunt, et\n    inestimabiles suis ficticiis sepissime causant errores.\n    Cap^m. xxiii. Hic loquitur qualiter isti fratres mendicantes\n    mundum circuiendo[104] amplioresque querendo delicias de loco in\n    locum cum ocio se transferunt. Loquitur eciam de superfluis eorum\n    edificiis, que quasi ab huius seculi potencioribus vltra modum\n    delicate construuntur.\n    Cap^m. xxiiii. Hic loquitur qualiter, non solum in ordine fratrum\n    mendicancium set eciam in singulis cleri gradibus, ea que\n    virtutis esse solebant a viciis quasi generaliter subuertuntur.\n    Dicit tamen quod secundum quasdam Burnelli constituciones istis\n    precipue diebus modus et regula specialius obseruantur.\n=Expliciunt Capitula libri quarti.=\n=Incipiunt Capitula libri Quinti.=\n    Cap^m. i. Postquam dictum est de illis qui in statu Cleri regere\n    spiritualia deberent, dicendum est iam de hiis qui in statu\n    Milicie temporalia defendere et supportare tenentur. Et primo\n    distinguit causas, ex quibus ordo Militaris cepit originem.\n    Cap^m. ii. Hic loquitur qualiter miles, qui in mulieris amorem\n    exardescens ex concupiscencia armorum se implicat exercicio,\n    vere laudis honorem ob hoc nullatenus meretur. Describit eciam\n    infirmitates amoris illius, cuius passiones variis adinuicem\n    motibus maxime contrariantur.\n    Cap^m. iii. Hic describit formam mulieris speciose, ex cuius\n    concupiscencia illaqueata militum corda racionis iudicio\n    sepissime destituuntur.\n    Cap^m. iiii. Hic loquitur quod, vbi in milite mulierum dominatur\n    amoris voluptas, omnem in eo vere probitatis miliciam extinguit.\n    Cap^m. v. Hic loquitur de militibus illis, quorum vnus propter\n    mulieris amorem, alter propter inanem mundi famam, armorum\n    labores exercet; finis tamen vtriusque absque diuine laudis\n    merito vacuus pertransit.\n    Cap^m. vi. Hic loquitur interim de commendacione mulieris\n    bone, cuius condicionis virtus approbata omnes mundi delicias\n    transcendit: loquitur eciam de muliere mala, cuius cautelis vix\n    sapiens resistit.\n    Cap^m. vii. Hic loquitur qualiter milicia bene disposita\n    omnibus aliis gradibus quibuscumque commune securitatis prestat\n    emolumentum.\n    Cap^m. viii.[105] Hic loquitur qualiter milicie improbitas alios\n    gradus quoscumque sua ledit importunitate et offendit.\n    Cap^m. ix. Postquam dictum est de illis qui in statu militari\n    rem publicam[106] seruare debent illesam, dicendum est iam de\n    istis qui ad cibos et potus pro generis humani sustentacione\n    perquirendos agriculture labores subire tenentur.\n    Cap^m. x.[107] Hic loquitur vlterius de diuersis vulgi\n    laborariis, qui sub aliorum regimine conducti, variis debent pro\n    bono communi operibus subiugari.\n    Cap^m. xi. Quia varias rerum proprietates vsui humano necessarias\n    nulla de se prouincia sola parturit vniuersas, inter alios mundi\n    coadiutores Ciuium Mercatores instituuntur, per quos singularum\n    bona regionum alternatim communicantur, de quorum iam actibus\n    scribere consequenter intendit. Et primo dicit quod in mutuo\n    conciuium amore policia magis gaudet, quam omnium malorum radix\n    auaricia ad presens, prodolor! extirpare presumpsit.\n    Cap^m. xii. Hic loquitur de duabus auaricie filiabus, scilicet\n    vsura et fraude, que in ciuitate orientes ad ciuium negociaciones\n    secretum prestant obsequium. Set primo dicet de condicione vsure,\n    que vrbis potencioribus sua iura specialius ministrat.\n    Cap^m. xiii. Postquam dixit de potencia vsure, iam de fraudis\n    subtilitate dicere intendit, que de communi consilio quasi\n    omnibus et singulis in emendo et vendendo ea que sunt agenda\n    procurat et subtiliter disponit.\n    Cap^m. xiiii. Hic loquitur vlterius quomodo fraus singula\n    artificia necnon et vrbis victualia vbicumque sua subtili\n    diposicione gubernat.\n    Cap^m. xv. Hic loquitur de Ciue illo maliuolo et impetuoso, qui\n    Maioris ministerium sibi adoptans in conciues suam accendit\n    maliciam, quo magis sanum ciuitatis regimen sua importunitate\n    perturbat et extinguit.\n    Cap^m. xvi. Hic loquitur eciam de ciue illo, qui linguosus et\n    Susurro inter conciues seminator discordiarum existit. Loquitur\n    de variis eciam periculis occasione male lingue contingentibus.\n=Expliciunt Capitula libri quinti.=\n=Incipiunt Capitula libri Sexti.=\n    Cap^m. i. Exquo de errore in singulis temporalium gradibus\n    existente tractatum est, iam quia vnumquemque sub legis iusticia\n    gubernari oportet, tractare vlterius intendit de illis qui\n    iuris ministri dicuntur, quamuis tamen ipsi omnem suis cautelis\n    iusticiam confundunt, et propter mundi lucrum multipliciter\n    eneruant.[108] Set primo dicet de illis qui magis practicam cum\n    fallaciis in iuris confusionem exercent.\n    Cap^m. ii. Hic loquitur de causidicis et aduocatis illis,\n    qui vicinum populum depredantes, ex bonisque alienis ditati,\n    largissimas sibi possessiones adquirunt: de quibus tamen, vt\n    dicitur, vix gaudet tercius heres.\n    Cap^m. iii. Hic loquitur de causidicis et Aduocatis illis, qui\n    quanto plures sunt in numero, tanto magis lucra sicientes patriam\n    deuorant, et iuris colore[109] subtilia plectentes, suis cautelis\n    innocentem populum formidantem illaqueant.\n    Cap^m. iiii. Hic loquitur qualiter isti causidici et iuris\n    Aduocati in sua gradatim ascendentes facultate, Iudicisque\n    aspirantes officium, iudicialis solii tandem cacumen attingunt;\n    vbi quasi in Cathedra pestelencie sedentes, maioris auaricie\n    cecitate percussi, peioris quam antea condicionis existunt.\n    Cap^m. v. Hic loquitur quasi per epistolam Iudicibus illis\n    directam, qui in caduca suarum diuiciarum multitudine sperantes\n    deum adiutorem suum ponere nullatenus dignantur.\n    Cap^m. vi. Hic loquitur de errore Vicecomitum, Balliuorum, necnon\n    et in assisis iuratorum, qui singuli auro conducti diuitum causas\n    iniustas supportantes, pauperes absque iusticia calumpniantur et\n    opprimunt.\n    Cap^m. vii.[110] Hic loquitur quod sicut homines esse super\n    terram necessario expedit, ita leges ad eorum regimen institui\n    oportet, dummodo tamen legis custodes verum a falso discernentes\n    vnicuique quod suum est equo pondere distribuant. De erroribus\n    tamen et iniuriis modo contingentibus innocenciam Regis nostri,\n    minoris etatis causa, quantum ad presens excusat.[111]\n    Cap^m. viii. Hic loquitur quod, exquo omnes quicumque mundi\n    status sub regie maiestatis iusticia moderantur, intendit ad\n    presens excellentissimo iam Regi nostro quandam epistolam in\n    eius honore[112] editam scribere consequenter, ex qua ille rex\n    noster, qui modo in sua puerili constituitur etate, cum vberiores\n    postea sumpserit annos, gracia mediante diuina, in suis regalibus\n    exercendis euidencius instruatur. Et primo dicit quod, quamuis\n    regalis potencia quodammodo supra leges extollatur, regiam\n    tamen decet clemenciam, quod ipse bonis moribus inherendo, quasi\n    liber sub iusticie legibus se et suos in aspectu Regis altissimi\n    assidue gubernet.\n    Cap^m. ix. Hic loquitur qualiter rex sibi male consulentes\n    caucius euitare, proditoresque regni sui penitus extinguere,\n    suorum eciam condiciones ministrorum diligencius inuestigare, et\n    quos extra iusticiam errantes inuenerit, debita pena corrigere\n    debet et districcius castigare.\n    Cap^m. x. Hic dicit quod rex sano consilio adhereat, ecclesie\n    iura supportet et erigat, equs in iudiciis et pietosus existat,\n    suamque famam cunctis mundi opibus preponat.\n    Cap^m. xi. Hic loquitur qualiter regiam libertatem in viciorum\n    nullatenus decet incidere seruitutem, set sicut coram populo\n    alios excellit potencia, ita coram deo pre ceteris ampliori\n    virtutum clarescat habundancia.\n    Cap^m. xii. Hic loquitur qualiter rex a sue carnis voluptate\n    illicebra[113] specialiter se debet abstinere, et sub sacre legis\n    constitucione propter diuinam offensam sue coniugis tantum licito\n    fruatur consorcio.\n    Cap^m. xiii. Hic loquitur et ponit magnifico iam Regi nostro\n    Iuueni nuper serenissimi Principis patris sui exempla, dicens\n    quod, vbi et quando necessitatis illud exigit facultas, rex\n    contra suos hostes armorum probitates audacter exerceat, et quod\n    ille nulla aduersitate sui vultus constanciam videntibus aliis\n    amittat.\n    Cap^m. xiiii. Hic loquitur quod absque iusticie experta causa rex\n    bellare non debet. Dicit insuper quod regie congruit dignitati,\n    discreto tamen prouiso regimine, magis amore quam austeritatis\n    rigore suos subditos tractare.\n    Cap^m. xv. Hic loquitur secundum Salomonis experienciam, quod\n    ceteris virtutibus ad regni gubernaculum preualet sapiencia, que\n    deo et hominibus regem magis reddit acceptabilem.\n    Cap^m. xvi. Hic loquitur qualiter celi deus, qui est rex regum et\n    dominus dominancium, a regibus terre pura mente precipue colendus\n    est et super omnia metuendus.\n    Cap^m. xvii. Hic loquitur qualiter rex in caritate dei et proximi\n    viuens, contra superuenientem mortem, que nullo parcit regi, omni\n    se debet diligencia prouidere.\n    Cap^m. xviii. Hic loquitur in fine istius epistole, vbi pro statu\n    regis deuocius exorat, vt deus ipsius etatem iam floridam in\n    omni prosperitate conseruet, et ad laudem dei suique et sibi\n    commisse plebis vtilitatem feliciter perducat in euum.\n    Cap^m. xix. Hic recapitulat quodammodo sub figuris et exemplis\n    tam veteris quam noui testamenti, in quibus pretendit quod eorum\n    loco qui in omni sanctitate legem dei et fidem Cristi primitus\n    augmentantes ecclesiam colebant, et a diu[114] mortui sunt, iam\n    resurgunt alii precipue de clero, qui illam omnium viciorum\n    multitudine suffocantes corrumpunt.\n    Cap^m. xx. Hic tractat vlterius quod, sicut virtuosis nuper in\n    ecclesia existentibus succedunt viciosi, sic et mundi proceribus\n    omnis milicie nuper de probitate famosis succedunt modo alii, qui\n    neque diuine neque humane laudis digni efficiuntur.\n    Cap^m. xxi. Hic loquitur adhuc vlterius super eodem, qualiter\n    loco eorum qui nuper casti fuerunt et constantes, surrexerunt\n    modo alii, qui huius seculi vanitatem concupiscentes pudoris\n    constanciam penitus amiserunt.\n=Expliciunt Capitula libri sexti.=\n=Incipiunt Capitula libri Septimi.=\n    Cap^m. i. Postquam de singulis gradibus, per quos tam in\n    spiritualibus quam in temporalibus error quasi vbique\n    diffunditur, tractatum hactenus existit, iam secundum\n    quorundam opiniones tractare intendit de pedibus statue quam\n    Nabugodonosor[115] viderat in sompnis, quorum videlicet pedum\n    quedam pars ferrea, quedam fictilis, in figura deterioracionis\n    huius mundi extiterat, in quam nos ad presens tempus, quod est\n    quodammodo in fine seculi, euidencius deuenimus. Et primo ferri\n    significacionem[116] declarabit.\n    Cap^m. ii. Hic loquitur contra istos auaros omni ferro in hoc\n    saltem tempore duriores, quorum diuicie nisi participentur,\n    nullius, vt dicit, possunt esse valoris.\n    Cap^m. iii. Hic loquitur de statue secunda parte pedum, que\n    fictilis et fragilis erat, et de eiusdem partis significacione.\n    Cap^m. iiii. Hic loquitur adhuc vlterius de miseriis que in\n    pedum statue diuersitate nouissimo iam tempore eueniendis\n    figurabantur: dicit enim quod ea que nuper condicionis humane\n    virtuosa fuerant, in suum modo contrarium singula diuertuntur.\n    Cap^m. v. Quia vnusquisque ad presens de mundi conqueritur\n    fallaciis, intendit hic de statu et condicione mundi, necnon et\n    de miseria condicionis humane, tractare consequenter.\n    Cap^m. vi. Hic loquitur de principio creacionis humane: declarat\n    eciam qualiter mundus ad vsum hominis, et homo ad cultum dei\n    creatus extitit; ita quod, si homo deum suum[117] debite non\n    colat, mundus que sua sunt homini debita officia vlterius reddere\n    non teneatur.\n    Cap^m. vii. Hic loquitur quod, exquo creator omnium deus singulas\n    huius mundi delicias vsui subdidit humano, dignum est quod, sicut\n    homo deliciis secundum corpus fruitur, ita secundum spiritum deo\n    creatori suo gratum obsequium[118] cum graciarum accione toto\n    corde rependat.\n    Cap^m. viii. Hic tractat qualiter homo dicitur minor mundus; ita\n    quod secundum hoc quod homo bene vel male agit, mundus bonus vel\n    malus per consequens existit.\n    Cap^m. ix. Hic loquitur qualiter homo, qui minor mundus\n    dicitur, a mundo secundum corpus in mortem transibit; et\n    sicut ipse corporis sui peccato huius mundi corrupcionis, dum\n    viuit, causat euentum, ita in corpore mortuo postea putredinis\n    subire corrupcionem cogetur. Et primo dicet de mortui corporis\n    corrupcione secundum Superbiam.\n    Cap^m. x. Hic loquitur de ~corporis mortui~ corrupcione secundum\n    Inuidiam.\n    Cap^m. xi. Hic loquitur de corporis mortui corrupcione secundum\n    Iram.\n    Cap^m. xii. Hic loquitur de corporis mortui corrupcione secundum\n    Auariciam.\n    Cap^m. xiii. Hic loquitur de corporis mortui corrupcione secundum\n    Accidiam.\n    Cap^m. xiiii. Hic loquitur de corporis mortui corrupcione\n    secundum Gulam.\n    Cap^m. xv. Hic loquitur de corporis mortui corrupcione secundum\n    Luxuriam.\n    Cap^m. xvi. Exquo tractauit qualiter variis peccati deliciis\n    humanum corpus in hoc mundo[119] putredine consumitur, interrogat\n    vlterius de homine peccatore, quomodo mundi voluptates tam\n    fallibiles in sui preiudicium ita ardenter sibi appetit et\n    conspirat.\n    Cap^m. xvii. Hic loquitur qualiter omnia et singula mundi huius\n    sicut vestimentum veterascunt, et quasi sompnifera in ictu oculi\n    clauduntur: loquitur eciam[120] de mortis memoria et eiusdem\n    nominis significacione.\n    Cap^m. xviii. Hic loquitur quod, quamuis[121] iustis et iniustis\n    vnus sit naturaliter interitus, mors tamen iusti omnes exsoluens\n    miserias eius spiritum glorie reddit sempiterne.\n    Cap^m. xix. Hic loquitur de dupplici morte peccatoris, vna ex qua\n    corpus hic [122]resoluitur, alia ex qua digno dei iudicio penis\n    perpetuis anima cruciatur.\n    Cap^m. xx. Postquam de gaudiis et penis que bonis et malis\n    debentur tractauit, consulit vlterius quod vnusquisque ad bonos\n    mores se conuertat, et de hiis que negligenter omisit, absque\n    desperacione contritus indulgenciam a deo confidenter imploret.\n    Cap^m. xxi. Hic loquitur quod sunt modo pauci, qui aut propter\n    celi affectum aut gehenne metum huius vite voluptatibus\n    renunciant; set quecunque caro concupiscit, omni postposita\n    racione ardencius perficere conantur.\n    Cap^m. xxii. Hic loquitur de variis vindictis occasione peccati\n    in hoc seculo iam quasi cotidie contingentibus, que absque\n    iustorum virorum meritis et oracionibus nullatenus sedari\n    poterunt.\n    Cap^m. xxiii. Hic loquitur sub compendio recapitulando finaliter\n    de singulis mundi gradibus, qui singillatim a debito deuiantes\n    ordine virtutes diminuendo extingunt, et ea que viciorum sunt\n    augmentando multipliciter exercent.[123]\n    Cap^m. xxiiii. Iam in fine libri loquitur magis in speciali de\n    patria illa in qua ipse[124] natus fuerat, vbi quasi plangendo\n    conqueritur qualiter honores et virtutes veteres a variis ibidem\n    erroribus superuenientibus, vt dicitur, ad presens multipliciter\n    eneruantur.[125]\n    Cap^m. xxv. Hic loquitur qualiter ea que in hoc presenti libello\n    quasi sompniando de mundi scripsit erroribus, non ex se tantum,\n    set ex plebis voce communi concepit. Consulit tamen finaliter\n    quod, siquis inde se culpabilem senciat, priusquam nobis peiora\n    succedant tempora, suam ex humili corde culpam penitens[126]\n    emendet.\n    AD MUNDUM MITTO MEA IACULA, DUMQUE SAGITTO;\n  AT VBI IUSTUS ERIT, NULLA SAGITTA FERIT.\n  SED MALE VIUENTES HOS VULNERO TRANSGREDIENTES;\n  CONSCIUS ERGO SIBI SE SPECULETUR IBI.[126a]\nFOOTNOTES:\n[79] _The_ MSS. _used for the_ Vox Clamantis _are the following_:--\nS (_All Souls College, Oxford_, 98), C (_Cotton, Tiberius_, A. iv), E\n(_Ecton Hall_), H (_Harleian_ 6291), G (_Glasgow, Hunterian Museum_, T.\n2. 17), D (_Bodleian Library, Digby_ 138), L (_Bodleian Library, Laud_\n719), T (_Trinity College, Dublin_, D. 4. 6), H\u2082 (_Hatfield Hall_), L\u2082\n(_Lincoln Cathedral Library_ A. 7. 2). _The text is based on_ S.\n_Table of Contents not found in_ HLTL\u2082 (H _defective_)\n[80] 3 velud C\n[81] 4 fingit SGD narrat CE\n[82] Lib. I i. 2 eciam _om._ D\n[84] vi. 4 comitabantur E comitebantur SCG committebant_ur_ D\n[85] vii. 3 associabantur E\n[86] ix. 3 Geay D Iay E\n[88] iiii. S _has lost a leaf_ (Lib. II. iiii-Lib. III. xxii, luxurie).\nText _follows_ C\n[89] v. _This heading om._ D\n[90] iiii. Hic loquit_ur_ quo_modo_ diligentib_us_ positiuis q_uas_i\nquotidie noua instituu_n_t_ur_ nobis p_e_c_ca_ta q_ui_b_us_ t_ame_n p_ri_us\nfiu_n_t p_re_lati p_ro_pt_er_ luc_rum_ dispensa_n_t _et_ ea fieri liberi\np_ro_pt_er_ auru_m_ p_er_mittu_n_t D\n[92] vi. 1 loquitur _om._ D\n[93] vi. 2 dicit E dicitur CGD\n[94] vii. 1 loquitur _om._ D\n[95] viii. 1 eciam _om._ D\n[96] viii. 2 aliqualiter _om._ D\n[97] xv. 1 qualiter] finalit_er_ q_uo_d ED\n[98] xxii. 2 S _resumes_\n[99] _After_ Cap. xxvii _no space_ CEGD\n[100] iii. 1 qualiter modus] de modo D\n[101] _After_ Cap. xv _no space_ CEGD\n[102] xix. f. ad ecclesie--viuentes _om._ D\n[103] xx. 2 aqualiter S\n[104] xxiii. 1 circuieundo C c_ir_cu_m_eu_n_do D\n[105] _After_ Cap. viii _no space_ CEGD\n[106] ix. 1 rem bublicam S\n[107] _After_ Cap. x _no space_ CEGD\n[108] i. 6 enaruant C\n[109] iii. 3 colore _om._ C\n[110] _After_ Cap. vii _no space_ CEGD\n[111] vii. 5 f. innocenciam--excusat _nearly erased_ G\n[112] viii. 3 f. in _and_ honore _partly erased_ G\n[113] xii. 1 illecebra CED\n[114] xix. 4 adiu C\n[115] Lib. VII. i. 4 Nabugonosor C\n[116] i. 8 significac_i_o_n_em ferri D\n[117] vi. 3 suum CEGD sum S\n[118] vii. 4 gratum] cong_ru_u_m_ D\n[119] xvi. 3 mundi _om._ C\n[120] xvii. 3 eciam S eciam in speciali CED\n[121] xviii. 1 quod quamuis] quo_modo_ D\n[122] xix. 2 S _has lost two leaves_ (resoluitur--Lib. I. i. 18). _Text\nfollows_ C\n[123] xxiii. 4 excercent CE\n[124] xxiiii. 2 ipse] ille D\n[125] xxiiii. 4 enaruantur C\n[126] xxv. 5 penitus CE\n[126a] _These four lines (with picture below) are found here in_ CEG. L\n_has them later_, Lib. III. cap. i.\n=Incipit Cronica que Vox Clamantis dicitur.=[127]\n=In huius opusculi principio intendit compositor describere qualiter\nseruiles rustici impetuose contra ingenuos et nobiles regni\ninsurrexerunt. Et quia res huiusmodi velut monstrum detestabilis fuit\net horribilis, ~narrat~[128] se per sompnium vidisse diuersas vulgi\nturmas in diuersas species bestiarum[129] domesticarum transmutatas:\ndicit tamen quod ille bestie domestice, a sua deuiantes natura,\ncrudelitates ferarum sibi presumpserunt.[130] De causis vero, ex quibus\ninter homines talia contingunt enormia, tractat vlterius secundum\ndistincciones libelli istius, qui in septem diuiditur partes, prout\ninferius locis suis euidencius apparebit.=\n=Incipit prologus libri Primi.=[131]\n  Scripture veteris capiunt exempla futuri,\n  Nam dabit experta res magis esse fidem.\n  Vox licet hoc teneat vulgaris, quod sibi nullum\n  Sompnia propositum credulitatis habent,\n  Nos tamen econtra de tempore preteritorum\n  Cercius instructos littera scripta facit.\n  Ex Daniele patet quid sompnia significarunt,\n  Nec fuit in sompnis visio vana Ioseph:\n  Angelus immo bonus, qui custos interioris\n  Est hominis, vigili semper amore fauet;                             10\n  Et licet exterius corpus sopor occupet, ille\n  Visitat interius mentis et auget opem;\n  Sepeque sompnifero monstrat prenostica visu,\n  Quo magis in causis tempora noscat homo.\n  Hinc puto que vidi quod sompnia tempore noctis\n  Signa rei certe commemoranda ferunt.\n  Visio qualis erat, quo tempore, cuius et anno\n  Regis, in hiis scriptis singula scire potes.\n    Scribentis nomen si queras, ecce loquela\n  Sub tribus implicita versibus inde latet.                           20\n        [Sidenote: Nota de nomine Iohannis Gower.[132]]\n  Primos sume pedes Godefridi desque Iohanni,[133]\n  Principiumque sui Wallia iungat eis:\n  Ter caput amittens det cetera membra, que tali\n  Carmine compositi nominis ordo patet.\n  Tu tamen ad scribe laudem nil pone, sed illam[134]\n  Concipe materiam quam tibi scripta dabunt.\n  Nam nichil vt lauder scribam, curamque futuri[135]\n  Nominis vt queram non meus actus habet.\n  Quos mea terra dedit casus nouitatis adibo,\n  Nam pius est patrie facta referre labor.                            30\n  Quod michi flere licet scribam lacrimabile tempus,\n  Sic quod in exemplum posteritatis eat.[136]\n  Flebilis vt noster status est, ita flebile carmen,\n  Materie scripto conueniente sue.\n  Omne quod est huius operis lacrimabile, lector\n  Scriptum de lacrimis censeat esse meis:[137]\n  ~Penna madet~ lacrimis hec me scribente profusis,[138]\n  ~Dumque feror studiis, cor tremit atque manus.~[139]\n  Scribere cumque volo, michi pondere pressa laboris\n  Est manus, et vires subtrahit inde timor.                           40\n  Qui magis inspiciet opus istud, tempus et instans,\n  Inueniet toto carmine dulce nichil.\n  Si vox in fragili michi pectore firmior esset,\n  Pluraque cum linguis pluribus ora forent,[140]\n  Hec tamen ad presens mala, que sunt temporis huius,\n  Non michi possibile dicere cuncta foret.\n  Pectora sic mea sunt limo viciata malorum,\n  Quod carmen vena pauperiore fluet.\n  Poplice contracto restat grandis via Rome,[141]\n  Et modico sensu grande libellus opus.                               50\n  Sic veniam pro laude peto, mea namque voluntas\n  Est bona, sit quamuis sensus ad acta minor.\n  Adde recollectis seriem, mea musa, Latinis,\n  Daque magistra tuo congrua verba libro.\n  Sompnia vera quidem, quorum sentencia cordis\n  Intima conturbat, plena timore canam:[142]\n  Insula quem Pathmos suscepit in Apocalipsi,\n  Cuius ego nomen gesto, gubernet opus.[143]\nFOOTNOTES:\n[127] _Title_ Incipit--dicitur CE _om._ GDL\n[128] 4 narrat CE fingit GD\n[129] 5 bestiarum species GD\n[130] 7 sumpserunt E\n[131] Prol. _Heading om._ L\n[132] _margin_ No_ta_ de no_m_i_n_e Ioh_ann_is Gower CE No_ta_ nomen L\nNomen compilatoris est Ioh_ann_es Gower vt p_atet_ in his t_ri_bus\nv_er_sib_us_ T _om._ GD\n[133] 21 Godefri des atq_ue_ D\n[134] 25 adscribe EL ascribens D\n[135] 27 nil vt laudes D nichil vt laudes L\n[136] 32 Sicq_ue_ DL\n[137] 36 censeat C sensiat GEH\u2082 senceat T senciat D(_p. m._)L\n[138] 37 Penna madet C (_ras._) E Sepeque sunt GDLTH\u2082 hec] de D\n[139] 38 _Text_ C (_ras._) E Humida fit lacrimis sepeque penna meis\nGDLTH\u2082\n[140] 44 fauent DH\u2082\n[141] 49 confracto DLH\u2082\n[142] 56 conturbat D conturbant CEGLT\n[143] 58 Huius ergo DL\n=Hic declarat in primis sub cuius regis imperio, in quibus eciam[144]\nmense et anno, ista sibi accidencia, cuius tenor subsequitur,\ncontingebat.[145] Commendat insuper, secundum illud quod esse solebat,\nfertilitatem illius terre[146] vbi ipse tunc fuerat, in qua, vt dicit,\nomnium quasi[147] rerum delicie pariter conueniunt. Et loquitur\nvlterius de amenitate temporis, necnon et de diei serenitate, que tunc\ntamen sompnium nimis[148] horribile precedebant.=\n=Incipit liber Primus.=\nCap^m. i.\n  Contigit vt quarto Ricardi regis in anno,\n  Dum clamat mensem Iunius esse suum,\n  Luna polum linquens sub humo sua lumina condit,\n  Sponsus et Aurore Lucifer ortus erat;\n  Surgit ab occasu noua lux, Aurora refulget\n  Orbis ab occidua parte, paritque diem;\n  Luce diem reparat mirandaque lumina prebet,\n  Dum fuga dat noctem, luxque reuersa diem.\n  Clara repercusso radiabant lumina Phebo,\n  Splendida mane videt pulsis Aurora tenebris,\n  Quam spectans hilarem quisquis in orbe colit:[149]\n  Purpureas splendore fores et plena rosarum\n  Atria glorificat de nouitate sua.\n  In curru Phebus claris rutilante smaragdis\n  Estuat in Cancro feruidus igne nouo.\n  Omnia fecundat, nutrit, fouet, auget, habundat,\n  Cunctaque viuificat, que mare, terra creat.\n  Que melius poterant ornant redolencia currum,[150]\n  Gloria, lux renitens, splendor et omne decus.                       20\n  Aureus axis erat, nec temo fit alter ab auro,[151]\n  Splendet et in curuis aurea pompa rotis.\n  Per iuga gemmatus argenteus ordo choruscat,\n  Crisolitis radios prebuit vnde suos;\n  Ignitique suum currum post terga vehentes\n  Aera discurrunt celsitonantis equi.\n    Purpurea residens velatus veste refulsit,\n  Cuius in aspectu secula cuncta patent.\n  Ante suum solium gradiuntur quatuor anni\n  Tempora, que variis compta diebus erant:                            30\n  Tunc tamen a dextris stetit alba propinquior estas\n  Serta gerens, et eam cuncta creata colunt.\n  Omnia tunc florent, tunc est noua temporis etas,\n  Ludit et in pratis luxuriando pecus.\n  Tunc fecundus ager, pecorum tunc hora creandi,\n  Tunc renouatque suos reptile quodque iocos;\n  Prataque pubescunt variorum flore colorum,\n  Indocilique loquax gutture cantat auis;\n  Queque diu latuit tunc se qua tollat in auras\n  Inuenit occultam fertilis herba viam;[152]                          40\n  Tuncque pruinosos mollitur Lucifer agros,[153]\n  Inque suos pullos concitat ales opus.\n  Tunc glacialis yemps canos hirsuta capillos\n  Deserit, et placidi redditus orbis erat:\n  Quicquid yemps operit gelido de frigore cedit,\n  Et periunt lapse sole tepente niues.\n  Arboribus redeunt detonse frigore frondes,\n  Regnat et estatis pompa per omne nemus:\n  Rore refudit humum, dat terre gramina, siluis\n  Frondes, arboribus pomaque grata satis:                             50\n  Mille fuit variis florum renouata coronis,\n  Herbifer in cuius lege virescit ager.\n  Flos sua regna petit, florumque coloribus amplus\n  Ludit ager, que suus gaudia vultus habet.\n  Iam legit ingenua violas sibi compta puella\n  Rustica, quas nullo terra serente vehit.\n  Tot fuerant illuc quot habet natura colores,\n  Pictaque dissimili flore superbit humus:\n  O quia digestos volui numerare colores,\n    Orta fragrant clausis sicut paradisus in ortis\n  Candida cum rubeis lilia mixta rosis:\n  Deforis in campis stat primula cincta ligustris,\n  Omnis et hec herba quam medicina probat:\n  Herbarum vires fuerant, que semine, succo,\n  Seu radice queunt ferre salutis opem:\n  Purpureum viridi genuit de cespite florem,\n  Quam natura suis legibus ornat, humus:\n  Balsama, pigmentum, cum nardo cassia, mirra\n  Purpuree viole, rosa rocida, candida semper\n  Lilia certabant hunc habitare locum.\n  Ille locus solus sibi vendicat omne quod aer,\n  Quod mare, quod tellus, nutrit habetque bonum:\n  Hic decus est orbis, flos mundi, gloria rerum,\n  Delicias omnes, quas petit vsus, habet;\n  Insitus arboribus, herbis plantatus, et omni\n  Munere prepollens, que sibi poscit homo.\n    Est alter paradisus ibi, nam quicquid habere[154]\n  Mens humana cupit, terra beata parit,                               80\n  Fontibus irriguis fecundus, semine plenus,[155]\n  Floribus insignis fructiferisque bonis;\n  Terraque cum rore dulces commixta vigores\n  Concipit, et varia gramina nata fouet.\n  Frondibus inde nemus vestitur, floribus ortus,\n  Graminibus campus, seminibusque solum;\n  Siluaque fronde suo renouatur, et omne virescit\n  Pratum, quod lutea sorde subegit yemps.\n  Mulcebant zephiri natos sine semine flores,\n  Et calor a superis lucidus ornat humum.                             90\n  Tempus et in volucres cantum fundebat, et altis\n  Vocibus ex variis personat omne nemus:\n  Semper idem repetens cuculus de gutture plano\n  Clamat, et est testis temporis ipse noui:\n  Nuncius Aurore modulans volutabat Alauda[156]\n  Desuper, et summi cantat in aure dei;\n  Turtur et ex viridi congaudens tempore fidum\n  In maris obsequium cor vouet ipsa suum;\n  Amissamque sue suplet Philomena loquele\n  Naturam, que suis predicat acta notis:[157]                        100\n  Concinit et Progne de virginitate sororis[158]\n  Lesa, dum tanti sunt in amore doli.\n  Milia mille sonant volucrum velut organa cantus,\n  Et totidem flores lata per arua fragrant:\n  Inter eos certant, ferat vtrum cantus ad aures\n  Aut odor ad nares de bonitate magis:[159]\n  Lis tamen ipsa ~pia fuit et discordia concors~,\n  Dum meriti parilis fulsit vterque status.\n    Cum natura sue legis dulcedine siluas\n  Replet, et ex omni parte resultat auis;                            110\n  Cum decus et florum vastos sic induit agros,\n  Ac herbosa coma florida prata colit;\n  Flat leuis in ramis resonans quam dulciter Eurus,[160]\n  Dulcis et in ripa murmure plaudit aqua;\n  Omneque sic animal placido de tempore gaudet,\n  Piscis et ob solem fluminis alta petit;\n  Non fuit hoc viuens, cui non renouata voluptas[161]\n  Temporis ex aura dulciter huius erat.\n  Talia cumque videns oculus letatur, et illa\n  In thalamum cordis ducit ad yma viri;                              120\n  Auris et auditu cordis suspiria pulsat,\n  Quo Venus in iuuene poscit amoris opem.\n  Ecce dies talis fuit, in qua tempus amenum\n  Me dabat in lusum girouagare meum.[162]\n    Omnia finis habet: aderat sic vespere tandem\n  Cum solet occasus intitulare diem:\n  Illa quieta dies solitas compleuerat horas,\n  Dulcibus atque silent organa clausa notis:\n  Merserat in tenebris nox feruida lumina solis,\n  Et sopor ad lectum strinxerat ire virum:                           130\n  Deficiente die tunc flexi corpus ad ymum,\n  Quo lassata solet membra fouere quies.\n  Tristia post leta, post Phebum nebula, morbi\n  Tempora post sana sepe venire solent:\n  Non ita clara dies fuerat transacta per ante,\n  Quin magis obscura noctis ymago venit.\n  Ecce tegunt nigre latitancia sidera nubes,\n  Aurea luna fugit, nox caret igne suo.\n  Flexerat obliquo plaustrum temone Boetes,\n  Nec via directa tunc fuit acta poli;                               140\n  Infortunata set constellacio centrum\n  Dissoluens rabide tartara misit humo.\n    Prima quies aberat, nec adhuc mea lumina mulcet\n  Sompnus, quem timide mentis origo fugat:\n  En coma sponte riget, tremit et caro, cordis et antrum[163]\n  Soluitur, et sensus fertur ad instar aque;\n  Sic magis assidua iactatus mente reuolui,\n  Quid michi tam subiti causa timoris erat:\n  Sic lecto vigilans meditabar plura, que mentem\n  Effudi, variis corde vagante modis.                                150\n  Tempus erat quo cuncta silent, quo mente sopita\n  In vaga nonnulla sompnia corda ruunt;\n  Set neque sompnus adhuc neque sompnia me laquearunt,\n  Dum pauor ex subito spondet adesse malum.\n  Noctis erat medium, grauis et palpebra querelas\n  Ponderat ex oculis, set mora tardat opem.\n  Sic vigil in curis consumpsi tempora noctis,\n  Nescius ex quali sorte propinquat opus:\n  Tempora preterita vidi, metuique futura;\n  Tandem sic oculos clauserat vmbra meos.                            160\n  Sic, vbi decepte pars est michi maxima noctis\n  Acta, subit subito lumina fessa ~sopor~:\n  Exiguam subii requiem, dum Lucifer ignem[164]\n  Prouocat Aurore, sompnia tuncque fero.\n=Hic incipit sompnium, vbi quodam die Martis dicit se varias vulgi\nturmas vidisse, quarum primam in similitudinem asinorum mutari subito\nspeculabatur.=\nCap^m. ii.\n    [165]Dumque piger sompnus inmotos fixerat artus,[166]\n  Iam fuerat raptus spiritus ipse meus:\n  Vt flores legerem me campis ire putabam,\n  Quando suam propriam Mars colit ipse diem.\n  Nec michi longa via fuerat, dum proxima vidi\n  Innumerabilia monstra timenda nimis,                               170\n  Diuersas plebis sortes vulgaris iniquas\n  Innumeris turmis ire per arua vagas:\n  Dumque mei turbas oculi sic intuerentur,\n  Miror et in tanta rusticitate magis,\n  Ecce dei subito malediccio fulsit in illos,\n  Et mutans formas fecerat esse feras.\n  Qui fuerant homines prius innate racionis,\n  Brutorum species irracionis habent:\n  Diuersas turmas diuersaque forma figurat,\n  Quamlibet et propria condicione notat.                             180\n  Sompnia pondus habent, hinc est quod mira reuoluam,\n  Vnde magis vigilans sum timefactus adhuc.\n    Elatos asinos subita nouitate rebelles\n  Vidi, nec frenis quis moderauit eos;\n  Viscera namque sua repleta furore leonum\n  Extiterant predas in repetendo suas.\n  Perdidit officium capitis sine lege capistrum,\n  Dum saltant asini cuncta per arua vagi;\n  Terruit en cunctos sua sternutacio ciues,\n  Dum geminant solita voce frequenter yha.                           190\n  Sunt onagrique rudes asini violenter, et omnis\n  Que fuit vtilitas vtilitate caret.\n  Amplius ad villam saccos portare recusant,\n  Nec curuare sua pondere dorsa volunt;\n  Set neque rurales curant in montibus herbas,\n  Ammodo set querunt deliciosa magis;\n  A domibus alios expellunt, ius et equorum\n  Iniuste cupiunt appropriare sibi.\n    Presumunt asini gemmatis ammodo fungi\n  Sellis, et comptas semper habere comas:                            200\n  Vt vetus ipse suam curtam Burnellus inepte\n  Caudam longari de nouitate cupit,\n  Sic isti miseri noua tergaque longa requirunt,\n  Vt leo de cauda sint et Asellus idem.\n  Pelle leonina tectum se pinxit Asellus,\n  Et sua transcendit gloria vana modum:\n  Cauda suo capiti quia se conferre nequibat,\n  Contra naturam sorte requirit opem.\n  Attemptant igitur fatui, poterint vt aselli[167]\n  Quod natura vetat amplificare sibi:                                210\n  Quam sibi plantauit caudam qui contulit aures\n  Non curant, set eam vilius esse putant.\n    Voluere plura solet animi meditacio stulta,\n  Que magis impediunt quam sua vota ferunt:\n  Omnes stulticia stultis innata dolores\n  Parturit, et finem prestat habere malum.\n  Magnos magna decent et paruos parua, set illi,\n  Qui sunt de minimis, grandia ferre volunt.\n  Mens oritur subito, diuturnos que parat actus,\n  Incipit et leuiter que sine fine grauant:                          220\n  Sic asini fatui, quos fastus concitat, omni\n  Postposita lege condita iura negant.\n  Hos intemperies sic aeris inficiebat,\n  Quod transformati sunt quasi monstra michi:\n  Auribus in longis potui quos noscere dudum\n  In frontis medio cornua longa gerunt.\n  Ille biceps gladius non scindit forcius illis,\n  Vulneris atque noui fusa cruore madent.\n  Qui de natura pigri tardare solebant,\n  Precurrunt ceruis de leuitate magis.                               230\n  Nonne leui saltu vincit Leopardus Asellum?[168]\n  Tunc tamen ad saltum vicit Asellus eum.[169]\n  Longior in cauda fuerat tunc vilis Asellus\n  Quam fuit insignis, prodolor! ipse leo.\n  Quicquid velle iubet asinorum legis habebat\n  Vires, et nouitas ius vetus omne fugat.\n  Vt stolidos tamen atque rudes hos mos asininus\n  Signabat, quod eis nil racionis erat:\n  Et quia sic fatuos vidi timui magis ipsos,\n  Nec dabat vlterius pes michi fidus iter.                           240\n=Hic dicit se per sompnium secundam vulgi turmam in boues vidisse\nmutatam.=\nCap^m. iii.\n    Cum quibus ecce boues veniunt quos cuspide nullus\n  Pungere tunc ausit, immo timebat eos:\n  Contra iura bouis bos spernit habere bubulcum,\n  Ammodo nec duci de nouitate sinit.\n  Cornutando furit hodie bos qui fuit heri\n  Per cornu leuiter ductus vt arua colat:\n  Qui fuerant domiti nuper, modo fronte minaci\n  Cornibus elatis debita iura negant:\n  Amplius ex aratro se dicunt nolle iugari,\n  Colla set erecta libera ferre volunt:                              250\n  Ammodo non comedunt paleas neque stramina grossa,\n  Est vbi set granum de meliore petunt.\n  Sic transformatas formas natura reliquit,\n  Et monstris similes fecerat esse boues;\n  Vrsinosque pedes caudas similesque draconum\n  Gestant, quo pauidus omnis abhorret eos:\n  Sulphureas flammas emittunt oris ab antro,\n  Quas, vbi disperse sunt, aqua nulla fugat:\n  Sit lapis aut lignum, fuerit set quicquid ab estu[170]\n  Tactum, comminuens ignea flamma vorat.                             260\n  Hec armenta nequit aliquis defendere pastor,\n  Quin magis in dampnum ruris et vrbis agunt.\n    In Colchos thauri, quos vicit dextra Iasonis,[171]\n  Non ita sulphureis ignibus ora fremunt,\n  Quin magis igne boues isti crepitancia tecta\n  Incendunt, que suis flatibus illa cremant.\n  Non Minos taurus, quem Neptunus dedit illi,\n  Sic nocuit campis, dum furibundus erat,\n  Quin magis arua boues isti vastant, et in vrbe\n  Horrida rite suo dampna furore parant.                             270\n  Nessus et in tauri specimen mutatus et armis\n  Victus ab Eacide, dum sibi bella mouet,\n  Tam neque Centauri nec et ipse ferox Minotaurus\n  Hoc metuenda viris tempore bella dabant,\n  Quin magis ecce boues isti violenter aratra\n  Linquentes, hominum constituere necem.\n    Arma sui vacuos operis dispersa per agros\n  Linqunt, nec solitum ius sibi vomer habet;\n  Ecce iacent rastri, sic sarcula sicque ligones,\n  Buris, trabs, crapulus sunt neque restis eis;[172]                 280\n  Nil iuga, nil torquis, nichil aut retinacula prosunt,\n  Nil sibi paxillus, temo vel ansa iuuant:\n  Vsus abest aratri, vacat et dentale relictum,\n  Nec sua tunc crates debita ferre sinunt:\n  Currus et auriga cessant, cessatque carecta,\n  Que nichil vlterius vtilitatis habent:\n  Agricoleque bonis iter vnum legibus absque\n  Restat, et indomiti sunt racionis idem.\n  Sic, vbicumque vides, campi cultore carentes,\n  Vastaque, que nemo vendicat, arua iacent:                          290\n  Expectant frustra promissas horrea messes,\n  Annua si talis regula seruet agros.\n  Bos leo, bos pardus, bos vrsus, set bouis ipsum\n  Constat naturam non meminisse suam.\n  Sic ego pestiferos errare boues quia vidi\n  Indomitos sulco, mens mea mota fuit.\n  Prodolor! o! dixi, cessabit cultus agrorum,\n  Quo michi temporibus est metuenda fames.\n=Hic dicit se per sompnium terciam vulgi turmam in porcos vidisse\ntransmutatam.=\nCap^m. iiii.\n    Sompnus adhuc creuit, et lassos occupat artus,\n  Auget et vlterius sompnia plura michi.                             300\n  Cristatos porcos, furiosos, demone plenos,\n  Post ea percepi stare frequenter ibi:[173]\n  Associata simul fuit horum concio multa,\n  Aera stercoribus inficiendo suis.\n  Porculus en porcum furiens et aperculus aprum\n  Consequitur, nec eos amplius artat ara.\n  Federa cum socio dat verres iuncta nefrendo,\n  Vt magis euertant congradiuntur humum;\n  Scropha que Sus sociam porcam sibi consociarunt,\n  Que magis vt noceant, plura maligna mouent.                        310\n  Inmundos porcos sic vidi ledere mundum,\n  Vix quod erat mundus tutus vt obstet eis:\n  Non erat aque bladis hominum porcarius vllus,\n  Qui tunc de solito more fugauit eos;\n  Non erat in nares torques qui posset eorum\n  Ponere, quin faciunt fossa timenda nimis;\n  Nullus et hirsuta nexus constringere colla\n  Tunc potuit, set eis omne licebat iter.\n  Deuia natura sic errat ab ordine, mores\n  Porcus quod porci non habet, immo lupi.                            320\n    Inter eos aper vnus erat quem Kancia duxit;[174]\n  Terra sibi similem ducere nulla potest.\n  Emicat ex oculis, spirat quoque pectore flammas,\n  Cuius ab igne procul vix fuit vna domus:\n  Fulmen ab ore volat, vrbis afflatibus ardet,[175]\n  Ac elephantinis dentibus arma parat:\n  Feruida cum rauco latos stridore per armos\n  Spuma, set humano sanguine mixta, fluit;\n  Stridentemque nouo spumam cum sanguine fundit,\n  Quem fera de iugulo plebis in arua ruit:                           330\n  Que ferit ex capite fortissima subruit ipse,\n  Preualet insultus vincere nemo suos:\n  Erigit ad bellum se signifer horrida ceruix,\n  Inque furore suo tigridis instar habet;\n  Et sete rigidis similes hastilibus horrent,\n  Que magis inferni noxia signa gerunt.\n  Sicut onusta carecta fremit, seu frendet aquarum\n  Cursus, sicque suus murmura passus habet:\n  Hec fera crescentes segetes proculcat in herba,\n  Et cererem paleas triuerat inque leues.                            340\n  Creuit aper quod eo maiores herbida monstro\n  Educat agrestes pascua nulla feras.\n  Non locus est tutus in quem fera tanta minatur,\n  Sit nisi celestis, quo mala ferre nequit.\n  Ira fere mota furias excedit abissi,\n  Cuius in aduentu patria tota fremit:\n  Ex aquilone tamen verres venit alter, et apro\n  Conuenit, vt pariter fossa parare queant.\n    Tegia silua ferum talem non protulit aprum,[176]\n  Quamuis in Archadia maximus ille fuit:                             350\n  Non ita commouit in montibus Herculis iram,\n  Gentibus aut aliis obstitit ipse viis,\n  Quin magis hii porci, per sompnia quos ego vidi,\n  Dampna ferunt variis milia mille modis.\n  Non aper ille ferox, agitabat quem Meleager\n  In nemorum latebris, tam violentus erat,\n  Quin magis in porcis furit et violencius istis\n  Ira nocet, que suis dentibus arma parat.\n  Nil sedimen vel amurca placet, nichil atque segistrum\n  Confert, vt dictis sint alimenta feris;                            360\n  Non siliquas silue quercinas aut sibi glandes\n  Querunt, set rapiunt que meliora vident;\n  Spisse nil feces, aqua nec communis eorum\n  Sufficit ad potum, set bona vina vorant.\n  Rustica natura, dum fert incognita vina,\n  Mortuus vt truncus ebrietate iacet:\n  Sic gula porcorum viguit, quod in vrbe quietos\n  Vix poterat proprios diues habere cibos.\n  Amplius hospicium porcorum non ara fertur,\n  Sordidus aut puluis lectus habendus eis:                           370\n  Immo sua sorde calcarunt regia tecta,\n  Vrbis et in medio nobiliora petunt.\n  Nuper deformes modo transformantur, et illos\n  Qui fuerant porci forma superba colit:\n  Vt leo qui rugit fuerat grunnitus eorum,\n  Ad quorum sonitus concutit Eccho nemus.\n  Hii fuerant porci, maledictus spiritus in quos\n  Intravit, sicut leccio sancta refert.\n=Hic dicit se per sompnium quartam vulgi turmam in canes vidisse\nmutatam.=\nCap^m. v.\n    Post vidique canes stantes quasi millia dena[177]\n  Latrantes, que suis vocibus arua tremunt.                          380\n  En dederat cantus lucis prenuncius ales,\n  Aera iam furiens verberat ira canum.\n  Mica set a mensa dominorum que cadit esca\n  Non fuit hiis canibus, ossa nec ulla placent;\n  Faucibus immo suis meliora cibaria poscunt,\n  Ac vbi perueniunt singula crassa vorant.\n  Gentiles tamen ecce canes hiis associati\n  Non sunt, set viles quos scola nulla docet:\n  Hii neque venatu spaciantur, set neque gaudent\n  De cornu, nec eis quid nisi vile manet:                            390\n  Non nemus vt leporem capiant transcurrere querunt,\n  Nec ceruos agitant de leuitate sua;\n  Set magis ad talos retro latrare virorum\n  Affectant, et eis tedia multa ferunt.\n    Cutte que Curre simul rapidi per deuia currunt,\n  Linquentes miseras degenerando casas:[178]\n  En pastoris adest canis, et qui nocte latrando\n  Atria conseruat, hii duo sepe grauant:\n  Omnis pistrine proprium pariterque coquine\n  Rupta cathena suum laxat abire canem:                              400\n  Carnificum grandes vidique venire molosos,\n  Atque molendini nec manet ipse domi;\n  Nec stabulum veteres poterat retinere latrantes,\n  Quin veniunt sociis et sociantur eis.\n  Est ibi monoculus, set et ille tripes quasi furtim\n  Claudicat a retro, latrat et ipse comes:\n  Voce sua rauca tunc rinx ringendo fimumque\n  Deserit, atque loca spirat habere noua.\n  Hii sunt quos dorsa nullus planare valebit,\n  Tangere nec caudas, nec retinere caput;                            410\n  Irati semper denudant nam tibi dentes,\n  Nec sua rusticitas quicquid amoris habet.\n    Omnes conueniunt iuuenes que senes, et in vnum\n  Concurrunt, que sua morsibus ora parant:\n  Erectis caudis gradiuntur more superbo,\n  Est nichil hiis sanum quod lacerare queunt.\n  Aprini dentes deformant ora canina,\n  Est quorum morsus pestifer atque grauis:\n  Quanto plus escas sumunt minus hii saturantur,\n  Insaciata fames semper inheret eis.                                420\n  Hii quibus in nocte solito fimus extitit hospes,\n  Mollibus in lectis sordida membra fouent.\n  Copia tanta fuit, quod eorum nullus habebat\n  Respectum proprii quomodocumque status.\n  O tunc si quis eos audisset, quomodo mundus\n  Vocibus attonitus hic et vbique fremit,\n  Dicere tunc posset similes quod eis vlulatus\n  Auribus audiuit nullus ab ante status.\n    Cumque canum strepitus Sathane descendit in aures,\n  Gaudet et infernus de nouitate soni,                               430\n  Cerberus ecce canis baratri custosque gehenne[179]\n  Prebuit auditum letus et inde furit;\n  Aque suo collo, quibus extitit ipse ligatus,\n  Ignea disrupit vincla furore suo;\n  Exiliensque statim centri penetrauit abissos,\n  Promptus et in terras accelerauit iter.\n  Sic socius sociis, sic par paribus sociatur,\n  Prefuit et canibus dux malus ipse malis;\n  Dux ita tartareus violens violencius omne\n  Vertit, et ex homine conficit ipse canem.                          440\n    Dumque canis rabidi sumpsit mutata figuram,\n  Ipsa dolens Hecuba non ita seua fuit,\n  Quin magis in canibus istis furit ira, que morsus\n  Figere quo poterant singula membra terunt.\n  Tale canes, Cadmi qui dilaniare nepotem\n  Acteon instabant, non coluere nephas.\n  Ille gigas Gereon ingens, Hispannia dudum[180]\n  Quem genuit, capita trina canina gerens,\n  Non ita sanguineos dentes de morte virorum\n  Exacuit, nec ita pestifer ille fuit,                               450\n  Quin magis humana strages madefacta cruore\n  Fertur ab hiis canibus de quibus ipse loquor.\n  Bestia pestifera, nuper quam misit Athenas,\n  Destruat vt ciues, mota Diana palam\n  Vrbis in exilium, neque talia bella parauit,\n  Nec sub ea tanti procubuere viri:\n  Nec Cephali canis ipse, feram qui prorsus ab vrbe\n  Depulit, in nullo robore talis erat,\n  Sicut erant isti, de quorum morsibus omnis\n  Ciuis et ingenuus contremuere magis.                               460\n=Hic dicit se per sompnium quintam vulgi turmam in murelegos et vulpes\nvidisse mutatam: dicit murelegos, vt seruos domesticos; dicit vulpes,\nquia fures ruptis vbique Gaiolis liberi tunc eos comitabantur.=\nCap^m vi.\n    Taliter in sompnis cum me vidisse putassem,\n  Visio discurrens en noua monstra dabat.\n  Vulpes, murelegos, numero sine post venientes\n  Vidi, qui canibus se tribuere pares.\n  Quod super est terram nichil aut quod subtus eisdem[181]\n  Occultum latuit, set magis omne vident:\n  Discurrunt campis, scrutantur et inde cauernas,\n  Et nemus et pratum quid sit vbique petunt:[182]\n  Vrbs neque castellum lapidum nec in ordine murus\n  Denegat introitum, quando venire volunt:                           470\n  Hii penetrant cameras fortes, sine claueque cistas\n  Intrant, vt preda stet patefacta sua.\n  Dentibus ex ferro longis que ferocibus omnes\n  Corrodunt artes, quod nichil obstat eis.\n  Hoc tamen in morsu viuens quod virus eorum\n  Leserat, ad vitam non medicina iuuat:\n  Mortis habent morsum, nec scorpio plus grauat illis;\n  Quo veniunt tales, mors venit ipsa comes.\n    En statuunt cani nemoris dimittere vulpes[183]\n  Antra, que gentiles vrbis adire domos:                             480\n  Que nocturna solent latitanter furta parari,\n  Illa dies clara tunc manifesta parat.\n  Ammodo quid sibi sunt nec ouis nec ~pauper~ ouile,\n  Nec sibi de predis pullus et agna placent,\n  Que tamen existunt maioris in vrbe valoris,\n  Hec rapiunt, nec eis lex aliqualis obest.\n  Qui suberat terra seruilis vulpis in aulas\n  Scandit, et hospicium liber vbique petit:\n  Qui prius extiterant canibus vulpes inimici,\n  Mutua concordes federa pacis habent:                               490\n  Fit lupus, atque fere rapidus vestigia seruat,\n  Qui solet ante magis esse bidente pius.\n    Hiis quoque murelegus sociatur, et horrea linquens\n  Nititur in vetitum rusticus ipse malum.\n  Ammodo murelegus desistit prendere mures,\n  Nec natura suum curat habere modum:\n  Qui solet a domibus expellere rite nociua,\n  Tunc nocet, et nocuas prouocat esse domos.\n  Non ita mordebant mures, qui nuper in vrbem\n  Accharon intrarunt, quo fuit archa dei,                            500\n  Illa nec hos rabies sic terruit Accharonitas,\n  Hoc neque vindicta tempore talis erat,[184]\n  Quin furor ex istis que vidi lurida monstris,\n  Plus grauat et ciues terret vbique magis.\n=Hic dicit se per sompnium sextam vulgi turmam in aues domesticas\nvidisse mutatam, quibus dicit quod bubones, id est[185] predones,\ncommixti associebantur.=[186]\nCap^m. vii.\n    Res michi mira fuit, dum talia prospiciebam,\n  Et stupor in mente cordis ad yma ruit.\n  Non erat ex brutis animal quodcunque creatum,\n  Quod de seruili condicione fuit,\n  Quin genus in campis vidi de talibus omne,\n  Mixtaque sic pariter sunt metuenda magis.                          510\n  Per iuga, per colles, per deuia queque locorum\n  Diruptis stabulis soluitur omne pecus:\n  Ex omni genere venit incola rusticitatis,\n  Maior et est subito quam seges orta solo.\n  Nunc huc nunc illuc trepidus dum lumina volui,\n  Aspiciendo suis singula monstra locis,\n  Affuit en auium mutata domestica turba,\n  Quorum ductores gallus et ancer erant.\n  Qui residere domi que fimum calcare solebant,\n  Presumunt aquile sumere iura sibi:                                 520\n  Falconis rostrum rapuit sibi gallus et vngues,\n  Ancer et ex alis sidera tacta cupit:\n  Et sic de bassis succumbunt alta, que cara\n  Vilibus ex causis exule lege cadunt:\n  Nam  quo non poterant animalia figere gressus,\n  Vt predas capiant, ~hii super~ omne volant.\n    Mutatos subito vidi variare colores\n  Anceris et galli, quos noua forma rapit:\n  Transformat ~corui~ noua penna nigredine gallum,\n  Ancer et in Miluum vertitur ecce statim.                           530\n  Non tantum pennas sibi sumunt sic alienas,\n  Immo modos similes condicione pares:\n  Quos natura prius pascebat ad horrea granis\n  Contentos minimis, alterat error eos;\n  Nam magis vt comedant sibi grossa cadauera poscunt\n  Corporis humani, que sibi sola placent.\n  Qui patuere pii dudum cuicumque vocanti,\n  Spectabantque manus que tribuere cibos,\n  Hii magis ecce feri falconibus atque rapaces\n  Pretendunt predas vi rapuisse suas.                                540\n    Qui solet in nocte gallus cantare, quod omnes\n  Eius in auditu gaudia ferre solent,\n  Clamat vt infernus, superatque tonitrua vocis\n  Horrida terribilis eius ab ore sonus;\n  Multociensque suum fera Coppa pedisseca gallum\n  Prouocat ad varia que putat esse mala;\n  Quod nequit in factis ex dictis garrula suplet,\n  Ad commune nephas milleque sola mouet.\n  Ancer et ipse suam, cum qua se miscuit, aucam\n  Linquit, et in predam spirat vbique nouam:                         550\n  Sibula per tenua nuper qui terruit ancer\n  Infantes tantum simplicitate sua,\n  Nunc nimis horribili sonitu perterret adultos,\n  Atque magis fortes dilacerare cupit.\n    Nuper et hec volucrum bubones que solet ira\n  Spernere, cessat, et est tunc amor inter eos.\n  Esse dies licitos statuunt, quibus atra frequenter\n  Furtiuas dederat noctis ymago vias:\n  Conuolat vt socius auium de carcere bubo,\n  Hoc fuerat tempus, quo bubo per aera pennas\n  Colligat, vt predas tuta mouere potest:\n  Ista tamen turma pennata suas acuebat\n  Pennas cum ferro, quo moreretur homo.\n=Hic dicit se per sompnium septimam vulgi turmam in muscas et ranas\nvidisse mutatam.=\nCap^m. viii.\n    Sompnus continuus mea sompnia continuauit,\n  Et dabat vlterius plura videre noua.\n  Amplior vt rabies monstrorum multiplicetur,\n  Et quod iniqua magis sit manus aucta malis,\n  En venit omne genus muscarum, que lacerare\n  Morsibus et stimulis omne salubre vouent;                          570\n  En redeunt vaspe que nuper Vaspasianum\n  Torquebant, varia dantque nouata mala.\n  Horrida muscarum furiens tunc copia tanta\n  Creuit, vt a stimulo vix latitauit homo:\n  Vt furit infernus, agitant hinc inde dolores,\n  Omnia prestimulant, omnia lesa dolent.[187]\n    Rana quidem musce plures sociata pervrget,\n  Hec volat ad facinus, saltat et illa sequens.\n  Verterat in ranas quos Latona turba colonum\n  Ecce redit, que nouo dampna furore parat.                          580\n  Vlcio ranarum fuit horrida valde nouarum,\n  Omnibus in domibus non nocuere parum:\n  Omnia fercula, cuncta cibaria rana comedit,\n  Fudit et in variis dira venena locis.\n  Hee fuerant rane, sterilis quas nuper abhorret\n  Egiptus, que pari iam grauitate nocent:\n  Non erat in terra sapiens illesus ab istis,\n  Plangunt philosophi vulnera facta sibi.\n  Rana grauat, set musca magis, violencia cuius\n  Spergitur et cuncta torquet vbique loca.                           590\n  O vindicta grauis, grauior ~qua nulla~ perante\n  Contigit, vnde viri plus doluere boni!\n    Non fuit horridior Egipti musca nociua,\n  Nec magis ingenuos terruit ipsa viros,\n  Quin magis hee furie penetralia cuncta volantes\n  Scrutantur que viris dant nocumenta probis.\n  Nil seruile tamen ledunt, set ledere querunt[188]\n  Quos magis ingenuus ornat in orbe status:\n  Sic similis similem, sic rustica rusticitatem\n  Turba iuuat, quod eis sint mala mixta malis.                       600\n  Conueniunt musce, vaspe glomerantur in vnum,\n  Aera conturbant improbitate sua.\n  Toruus oester adest, ciniphesque, cynomia, bruchus,\n  Est quibus vt noceat ipsa locusta comes.\n  Vrbibus et villis volutant sine lege vagantes,\n  Obstabantque suis recia nulla viis:\n  A musca carnes tunc servans non fuit olla,\n  Vas ita nec clausum, quin noua rima patet,\n  Muscarum veniens princeps excercitus huius[189]\n  Belzebub accessit, heeque sequntur eum:[190]                       610\n  Ex vario genere muscarum tunc variatur\n  Pena, que diuersis dant nocumenta modis:\n  Hec ferit, illa rapit, hec mordet et altera pungit,\n  Hec saltat que sua de pugione nocet.\n    Musca grauis pestis, qua nulla nociuior vnquam\n  Extitit, aut mundo plus violenta lues:\n  Tanta fuit rabies tantus feruorque diei,\n  Tutus vt in nullo quis valet esse loco.\n  Ex nimio musce subito feruore calescunt,\n  Quas prius oppressit cana pruina gelu:                             620\n  Sic calor estatis subito feruore per agros\n  Spersit, yemps modica quas retinere solet.[191]\n  O res mira nimis, vaga dumque locusta labores\n  Formice proprios vendicat esse suos!\n  O res mira nimis, cum musca rapacior omni\n  Niso de predis feruet vbique suis!\n  O res mira nimis, pennati quando superbe\n  Pauonis fastum sordida musca tulit!\n  O res mira nimis, cum sit velocior alis\n  Musca volans minimis, quam sit Alauda suis!                        630\n  O res mira nimis, dum viribus atque volatu\n  Debilis attemptat vincere musca gruem!\n  O res mira nimis, aquilam dum musca supremam\n  Precellit, que suum spirat habere gradum!\n    Hec erat illa dies, que muscas dente caninas\n  Misit, et ex viciis conviciauit humum:\n  Hec erat illa dies, qua vix fortuna iuuabat,\n  Vel loca que musca tangere nulla potest:\n  Hec erat illa dies, asino dextrarius in qua\n  Succubuit, que suo victus honore caret:                            640\n  Hec erat illa dies, in qua fera corda leonum\n  Subduntur, que boum pressa vigore pauent:\n  Hec erat illa dies, qua porcus sordidus omnes\n  Sorde sua mundos commaculauit agros:\n  Hec erat illa dies, canis in qua forcior vrso\n  Fit, neque murelego pardus obesse potest:\n  Hec erat illa dies, mediis qua liber in aruis\n  Ad predas rapidus errat vbique lupus.\n    Hec erat illa dies, fortem qua debilis, altum\n  Infimus, et magnum paruus vbique terit:                            650\n  Hec erat illa dies, subito qua maxima quercus\n  A modico leuiter stramine vulsa cadit:\n  Hec erat illa dies, fragilis qua tegula vires\n  Marmoreas vicit viribus illa suis:\n  Ecce dies, in qua sua stramina stramen habebat,\n  Que nullo precio grana valere putant:\n  Hec erat illa dies, qua libertate dolente,\n  Gaudet rusticitas rusticitate sua:\n    Hec erat illa dies, seruos que duxit in altum,\n  Subdidit et proceres, nec sinit esse pares:                        660\n  Hec erat illa dies, virtutum dira nouerca\n  Que fuit et cuncti mater in orbe mali:\n  Hec erat illa dies, qua preteriisse futuram\n  Est qui vir sapiens omnis in orbe cupit.\n  Hec erat illa dies, manifestam numinis iram\n  Qua pro peccatis quisque venire timet:[192]\n  Hec erat illa dies, que sola tremenda per orbem\n  Tanquam iudicii plena timoris erat:\n  Hec erat illa dies, de qua, si vera fatemur,\n  Cronica consimilem nulla per ante docet.                           670\n  Heu quam terribilis! heu quam tristis vel amara!\n  Quam districta malis tunc fuit illa dies!\n  Vlcio celestis grauis et velox et aperta\n  Destruat hos per quos sic furit illa dies.\n  Tarda sit illa dies, nostro redeat nec in euo,\n  Absit et hec causa qua reditura foret:\n  Si prius est aliquid nobis hac luce petendum,\n  In loca ne redeat amplius ista rogo.\n=Hic dicit se per sompnium vidisse, quod, quando omnes predicte furie\nin vnum extiterant congregate, quidam Graculus[193] auis, anglice\nGay,[194] qui vulgariter vocatur Watte, presumpsit sibi statum\nregiminis aliorum, et in rei veritate ille Watte fuit dux eorum.=\nCap^m. ix.\n    Copia dum tanta monstrorum more ferarum\n  Graculus vnus erat edoctus in arte loquendi,\n  Quem retinere domi nulla catasta potest.\n  Hic, licet indignus, cunctis cernentibus, alis\n  Expansis, primum clamat habere statum.\n  Prepositus baratri velut est demon legioni,\n  Sic malus in vulgo prefuit iste malo.\n  Vox fera, trux vultus, verissima mortis ymago,\n  Eius in effigiem tanta dedere notam.\n  Murmura compressit, tenuere silencia cuncti,\n  Eius vt auditus sit magis ore sonus:                               690\n  Arboris in summum conscendit, et oris aperti\n  Voce suis paribus talia verba refert:\n  \u2018O seruile genus miserorum, quos sibi mundus\n  Subdidit a longo tempore lege sua,\n  Iam venit ecce dies, qua rusticitas superabit,\n  Ingenuosque suis coget abire locis.\n  Desinat omnis honor, periat ius, nullaque virtus,\n  Que prius extiterat, duret in orbe magis.\n  Subdere que dudum lex nos de iure solebat,\n  Cesset, et vlterius curia nostra regat.\u2019                           700\n    Singula turba silet, notat et sibi verba loquentis,\n  Et placet edictum quicquid ab ore tulit:\n  Vocibus ambiguis deceptam prebuit aurem\n  Vulgus et in finem nulla futura videt.\n  Exaltatus enim cum sic de plebe fuisset,\n  Ad se confestim traxerat omne solum:\n  Nam sine consilio cum plebs sibi colla dedisset,\n  Conuocat hic populum iussaque verba dedit.\n  Vt solet ex magno fluctus languescere flatu,\n  Et velut a vento turbinis vnda tumet,                              710\n  Vocis in excessu reliquos sic commouet omnes\n  Graculus, et mentes plebis ad arma trahit:\n  Stultaque pars populi que sit sua curia nescit,\n  Que tamen ipse iubet iura vigoris habent.\n  Dixerat ille, \u2018Feri,\u2019 ferit ille;--\u2018Neca,\u2019 necat alter;--\n  \u2018Solue nephas,\u2019 soluit, quis neque fata vetat.\n  Auribus extensis quemcumque vocat furor ille\n  Audit, et ad vocem concitus vrget iter:\n  Sic homo tunc multus suadente furore coactus\n  Sepe suam posuit mestus in igne manum.                             720\n  Omnes, \u2018Fiat ita,\u2019 proclamant vocibus altis;\n  Est maris vt sonitus, sic fuit ille sonus.\n  Ex nimio strepitu concussus vocis eorum\n  Vix potui tremulos ammodo ferre pedes;\n  Attamen a longe prospexi qualiter ipsi[195]\n  Complexis manibus mutua pacta ferunt.\n  Hoc etenim dicunt, quod quicquid perstat in orbe\n  Ingenui sexus rustica turba ruet.\n    Hiis dictis pariter omnes gradiuntur in vnum,\n  Ductor et inferni ducit iniqus iter.[196]                          730\n  Nubes nigra venit furiis commixta gehenne,[197]\n  Cordibus infusum que scelus omne pluit;\n  Roreque sic baratri fuerat tellus madefacta,[198]\n  Crescere quod virtus ammodo nulla potest:\n  Omne tamen vicium, quod homo perfectus abhorret,\n  Crescit, et ex illo tempore corda replet.\n  Fecerat incursus tunc demon meridianus,\n  Inque dolente die torta sagitta volat:\n  Ipse solutus adest Sathanas omnisque caterua\n  Pauperis inferni preuaricata simul.                                740\n  Perditur ecce pudor indocti cordis, et vltra\n  Criminis aut culpe nulla verenda timet:\n  Dumque duces Herebi sic vidi ducere mundum,\n  Celica nullius iura valoris erant.\n  Cum magis hos vidi, magis hos reor esse timendos,\n  Ignorans qualis finis habendus erit.\n=Hic dicit se per sompnium vidisse progenies Chaym maledictas vna cum\nmultitudine seruorum nuper regis Vluxis,[199] quos Circes in bestias\nmutauit, furiis supradictis associari.=\nCap^m. x.\n    Estus erat nimius, rabies fera, turmaque magna,[200]\n  Dum furit infernus associatus humo.\n  Sicut arena maris, monstrorum concio feda\n  Vndique progrediens innumeranda fuit.                              750\n  Demonis ex stirpe furiens fuit illa propago,\n  Horrida facta viris et violenta deo;\n  Contemptrix superum, seueque auidissima cedis,\n  Vt lupus est, ouium dum furit ipse fame.\n  Protinus irrupit vene peioris habundans\n  Omne nephas, que viros inficit aura probos.\n    Septem progenies, quas ipse Cha\u00ffm generauit,[201]\n  Cum furiis socii connumerantur ibi.\n  Terribilis, fedus, celer ad scelus, ad bona tardus,\n  Quilibet arte sua deteriora parat.                                 760\n  Praua creatura spernit metuenda futura,\n  Omne quod imponunt sub paritate ferunt:\n  Semper amans crimen fuit hec, actrixque ruine,\n  Moreque carnificis aspera cede furit.\n  Narrat Ysa\u00efas, Ysidorus, Apocalipsis,[202]\n  Tangit et in titulis magna Sybilla suis:[203]\n  Gog erat atque Magog dictum cognomen eorum,\n  Actibus in quorum stat magis omne scelus.\n  Quid sit rex vel lex furiis nescitur ab illis,\n  Regula nulla ligat ordo nec vllus eos:                             770\n  Non homines metuunt, superos cultu nec adorant,[204]\n  Sed quod habet mundus turpius illud agunt.\n  Carnibus humanis solet hec gens sordida vesci,\n  Taleque dat populo vita ferina forum:\n  Turpia sunt plura quibus vtitur atra figura,\n  Quo capit exemplum turba maligna malum.\n  Hec etenim rabies furiens connexa malignis\n  Conuenit hiis furiis, de quibus ante loquor:\n  Conueniunt eciam socii quos nuper Vluxis[205]\n  Nunc facies hominum, nunc transformata ferarum\n  Gestabant capita, que racione carent.\n=Hic dicit secundum visionem sompnii qualiter audiuit nomina et eorum\nvoces diuersas et horribiles. Dicit eciam de Iohanne Balle, qui eos\nad omne scelus tunc[206] instigabat, et quasi propheta inter eos\nreputabatur.=\nCap^m. xi.\n    Watte vocat, cui Thomme venit, neque Symme retardat,\n  Bette que Gibbe simul Hykke venire iubent:[207]\n  Colle furit, quem Geffe iuuat, nocumenta parantes,\n  Cum quibus ad dampnum Wille coire vouet.\n  Grigge rapit, dum Dawe strepit, comes est quibus Hobbe,\n  Lorkyn et in medio non minor esse putat:[208]\n  Hudde ferit, quos Iudde terit, dum Tebbe minatur,[209]\n  Iakke domos que viros vellit et ense necat:[210]                   790\n  Hogge suam pompam vibrat, dum se putat omni\n  Maiorem Rege nobilitate fore:[211]\n  Balle propheta docet, quem spiritus ante malignus\n  Edocuit, que sua tunc fuit alta scola.\n  Talia quam plures furias per nomina noui,[212]\n  Que fuerant alia pauca recordor ego:\n  Sepius exclamant monstrorum vocibus altis,\n  Atque modis variis dant variare tonos.\n    Quidam sternutant asinorum more ferino,\n  Quidam porcorum grunnitus horridiores\n  Emittunt, que suo murmure terra tremit:\n  Frendet aper spumans, magnos facit atque tumultus,\n  Et quiritat verres auget et ipse sonos;\n  Latratusque ferus vrbis compresserat auras,\n  Dumque canum discors vox furibunda volat.\n  Vulpis egens vlulat, lupus et versutus in altum\n  Conclamat, que suos conuocat ipse pares;\n  Nec minus in sonitu concussit garrulus ancer\n  Aures, que subito fossa dolore pauent:                             810\n  Bombizant vaspe, sonus est horrendus eorum,[213]\n  Nullus et examen dinumerare potest:\n  Conclamant pariter hirsuti more leonis,\n  Omneque fit peius quod fuit ante malum.\n  Ecce rudis clangor, sonus altus, fedaque rixa,\n  Vox ita terribilis non fuit vlla prius:\n  Murmure saxa sonant, sonitum que reuerberat aer,[214]\n  Responsumque soni vendicat Eccho sibi:\n  Inde fragore grauis strepitus loca proxima terret,\n  Quo timet euentum quisquis adire malum.                            820\n  Contigerat plures infamia temporis huius,[215]\n  Que velut ex monstris obstipuere magis.[216]\n  Terruerat magnas nimio pre turbine gentes\n  Graculus, a cuius nomine terra tremit.[217]\n  Rumor it et proceres sermonibus occupat omnes,\n  Consilium sapiens nec sapientis erat.\n  Casus inauditus stupefactas ponderat aures,\n  Et venit ad sensus durus ab aure pauor.\n  Attemptant medicare, sed inmedicabile dampnum,\n  Absque manu medici curaque cessat ibi.                             830\n=Hic dicit secundum visionem sompnii qualiter furie supradicte precones\nsibi et tribunos constituebant, et quomodo senes et iuuenes eorum\nfuerunt armati.=\nCap^m. xii.\n    Inter eos statuunt precones atque tribunos,\n  Et pro lege suum velle licere iubent.\n  Hoc sua iura ferunt preconis voce, quod omnis\n  Sit domus exusta que maledicit eis:\n  Qui scelus illorum non fortificat sceleratus,\n  Decapitatus erit, et domus igne perit.\n  Constituunt socios sceleris comitesque furoris,[218]\n  Ex quorum manibus pendeat istud opus.\n  Hac quoque de causa vidi quam plurima dampna,\n  Dum preco fatui clamat in aure fori:                               840\n  Rusticus intonuit, datus est celer ignis in edes,\n  Fitque repente sonus, plena fit igne domus.\n    Hec sibi rusticitas furiens statuebat, vt omnis\n  Et vetus et iuuenis que valet arma ferat:\n  Hii palos veteres gestant, qui sunt veterani,\n  Aut contos cicius quam sibi desit onus.[219]\n  Membra leuant baculis fessique senilibus annis,\n  Quos, velut est ouium, tussis eundo notat.\n  Rusticus hic veniens fert euersamque pharetram,\n  Hic fractos arcus, hic sine luce facem;                            850\n  Quique colum baiulat non se reputauit inermem,\n  Debilis armatus sic furit ipse senex.\n    Rusticitate tamen iuuenilis quos furit etas\n  Quicquid adest manibus asperiora gerunt;\n  Ascia, falx, fede quos roderat atra rubigo,[220]\n  Gestantur, que suo cuspide colla secant.\n  Quem vagina tegit ensem vix dimidiata,[221]\n  Gestat et ingenuos rusticus inde ferit:\n  Est ibi vanga loco gladii, baculus velut hasta\n  Vibratur, que simul prompta securis adest:                         860\n  Arcus ibi multus fumo que etate retortus,\n  Et sine tunc pennis multa sagitta volat:\n  Tribula, furcula tunc quasi rumphea rite feruntur,\n  Fertur et vt gladius malleus ipse ferus.\n  Dixerat, \u2018Ista decent humeros gestamina nostros,\u2019\n  Rusticus, et tali murmure transit iter.\n  Sic saltant iuuenes catulorum more per arua,\n  Et transire feras de leuitate putant.[222]\n  Est ibi funda manu lapides quoque limpidiores,\n  Vnde dedit varias rusticus ipse minas.                             870\n  Hii glebas, hii direptos et ab arbore ramos,\n  Est vbi nil aliud, de feritate ferunt:[223]\n  Pars gerit et silices, ne desint tela furori,\n  Menteque mortifera dant fera bella sua:\n  Perfusam multo sapientum sanguine terram\n  Hoc genus insipiens inmaduisse ferunt.\n  Hii gradibusque suis iter arripuere gradatim,\n  Quo sibi non racio velle set ire iubet.\n=Hic dicit secundum visionem sompnii qualiter et quando dicte furie\ninstigante diabolo, nouam Troiam, id est[224] ciuitatem Londoniarum,\ningresse sunt: nam sicut Troia nuper desolata extitit, ita ista ciuitas\nprotunc[225] quasi omni consolacione destituta pre dolore penitus\nignominiosa permansit.=\nCap^m. xiii.\n    A dextrisque nouam me tunc vidisse putabam\n  Troiam, que vidue languida more fuit:                              880\n  Que solet ex muris cingi patuit sine muro,\n  Nec potuit seras claudere porta suas.[226]\n  Mille lupi mixtique lupis vrsi gradientes\n  A siluis statuunt vrbis adire domos:\n  Non erat in terris monstrosum quicquid abortum,\n  Seu genus, vnde furor ledere posset humum,\n  Quin venit et creuit, spersus velut imber ab austro,\n  Qualibet ex parte parsque furoris adest.\n  Tunc in aperta loca que monstra prius latuerunt\n  Accedunt, paribus suntque recepta suis:                            890\n  Belua vasta, ferox, siluis que palustribus exit,\n  Qui tantum rabie non furit, immo fame;\n  Plus tamen ex rabie dispersam seuit in urbem,[227]\n  Que stupet ignotum tale venire malum.\n  Agresti furia iurat siluestris, vt vno\n  Legibus excussis iura furore ruent:\n  Tantus adest numerus seruorum perdicionis,\n  Cingere quod murus vix valet vllus eos.\n    Cum furor vrget opus, remanet moderacio nulla,\n  Set magis in vetitum quodlibet ipse ruit:                          900\n  Sponte sua properant, nichil est prohibere volentes,\n  Sic valet inceptam tollere nemo viam:\n  Omnia traduntur, postes reserauimus hosti,\n  Et fit in infida prodicione fides.\n  Vt fremit acer equs, qui bellicus ere sonoro\n  Saltat, et ignorat proximiora mala,\n  Sic fera rusticitas incircumspecta malorum\n  Incipit, et finem non videt inde suum:\n  Victricem repetit dextre coniungere dextram\n  Concio seruilis, quam furor omnis habet.                           910\n  Sic adeunt vrbem turbe violenter agrestes,\n  Et maris vt fluctus ingrediuntur eam.\n  O quam magna nimis res et spectabile mirum\n  Creuit in introitu de nouitate mali!\n  Aula palentina grandis mutatur in vrbe,\n  Omnis et in formam vertitur ipsa case;\n  Atque casas minimas subito mutauit in aulas\n  Sors, que iudiciis tunc fuit egra magis.\n    Ecce Iouis festiua dies de Corpore Cristi,\n  Cum furor accinxit vrbis vtrumque latus:[228]                      920\n  Precedens alios Capitaneus excitat vnus\n  Rusticus, vt cuncti consequerentur eum.\n  Ipse viris multis prefultus conterit vrbem,\n  Ense necat ciues, concremat igne domos:\n  Non solus cecinit, set secum milia traxit,\n  Involuitque malo milia multa suo;\n  Colligit os rabiem seueque cupidine cedis\n  Auribus in vulgi concinit, \u2018Vre, feri.\u2019\n  Que via salua fuit, furit ignibus impetuosa,\n  Quo longum castrum ductile nescit iter;                            930\n  Baptisteque domus, sponso viduata, per ensem\n  Corruit, et flammis mox fuit illa cinis;\n  Flagrabant sancte sceleratis ignibus edes,\n  Mixtaque fit flamme flamma proterua pie.\n  Attoniti flebant trepido de corde ministri,\n  Abstulerat vires corporis ipse timor.\n    Qui fera terribili iaculatur fulmina dextra,\n  Iussit vt igne polus torqueat orbis humum.\n  Si qua domus mansit poteratque resistere tanto\n  Est nichil vt queram dominans si vulgus in vrbis\n  Spirat opes et eo tempore furta parat:\n  Vt multe gracili terrena sub horrea ferre\n  Limite formice grana reperta solent,\n  Sic vehit examen furiarum furta per vrbem,\n  Nec valet in numero quis recitare forum.\n  Hic tenet, iste trahit, stetit ille que circuit alter,[229]\n  Fit cito per multas predaque lecta manus.[230]\n  Hos Bachus attingens tandem precordia vino\n  Mersit, et in finem clauserat ipse Iouem:                          950\n  Nox erat, et vinis oculi mentesque natabant,\n  Membra mouent, nec habent quo sibi ferre pedes.\n    Postera sidereos Aurora fugauerat ignes,[231]\n  En dolor excrescens iam noua dampna parat.\n  Si prius ira Iouis nocuit violenta, sequenter\n  Mota Venus duplo facta furoris agit.\n  Discurrunt agiles furie, quasi fulgur ab austro;\n  Sunt, vbi perueniunt, prodolor, heuque! pares.\n  Tunc simul vnanimes lupus et canis vrsus in vrbe\n  Depredant, que suas constituere moras.                             960\n  Ecce senem Calcas, cuius sapiencia maior\n  Omnibus est, nullum tunc sapuisse modum:\n  Anthenor ex pactis componere federa pacis\n  Tunc nequit, immo furor omne resoluit opus:\n  A vecorde probum non tunc distancia nouit,\n  Fit cor Tersitis et Diomedis idem:\n  Lingue composite verbis nil rethor Vluxes[232]\n  Tunc valuit, nec ei sermo beatus erat:\n  Et quoniam tantis fatum conatibus obstat,\n  Quisque sua sorti frena relaxat homo.                              970\n  Tunc neque bella iuuant, nec tela, nec vsus equorum,\n  Nec probitas veteris quid probitatis habet:\n  Vt lactante furit catulo priuata Leena,\n  Et ruit in pecora proximiora sibi,\n  Sic fera rusticitas iuris priuata salute\n  Irruit in proceres de feritate magis.\n  Omnibus est casus communis, non tamen vnum\n  Omnibus attribuit vna ruina locum.\n    O denaturans vrbis natura prioris,[233]\n  Que vulgi furias arma mouere sinis!                                980\n  O quam retrograda res est, quod miles inermis[234]\n  Expauit, que ferus vulgus ad arma vacat!\n  Prelia Thebarum, Cartaginis, illaque Rome\n  Non fuerant istis plena furore magis.\n  Non hic Capan\u00ebus valuit, nec et ille Tid\u00ebus,\n  Non facit excursus iste vel ille ferox:\n  Non hic Palamades superat, neque nobilis Aiax,\n  Nec regimen gladius Agamenontis habet.\n  Subdita Troiana cecidit victoria victa,\n  Troiaque preda fero fit velut agna lupo.                           990\n  Rusticus agreditur, miles nec in vrbe resistit,\n  Hectore Troia caret, Argos Achille suo:\n  Hectoris aut Troili nil tunc audacia vicit,\n  Quin magis hii victi rem sine corde sinunt;\n  Nec solito Priamus fulsit tunc liber honore,\n  Set patitur dominus quid sibi seruus agat.\n  Vix Hecube thalami poterant tunc esse quieti,\n  Quin dolor interius languida corda mouet;\n  Set neque tunc poterat in turribus Ilion altis[235]\n  A furiis clausum fortificare virum.                               1000\n=Hic tractat secundum visionem sompnii, quasi per figuram, de morte\nCantuariensis Archiepiscopi.=\nCap^m. xiiii.\n    O qui palladium Troie seruabat ab ara,\n  Helenus Antistes raptus in ense perit:\n  Predicat ipse satis prius vt sibi vita daretur,\n  Nec tamen in melius corda ferina mouet.\n  Est satis hoc quod ait, si gracia tangeret aures,\n  Set sua pro nullo pondere verba ferunt:\n  Quicquid in exemplis ibi dixit ab aure recessit,\n  Et magis in facinus credula turba fuit.\n  Tunc resonat murmur ingensque tumultus ad horam\n  Tollitur, et multum sedicionis habet:                             1010\n  Litibus agreditur virtutes plebs viciorum,\n  Conturbatque sacrum sordida turba forum:\n  Bella mouet cum fraude fides, cum crimine virtus,\n  Cum pietate scelus, cum racione furor:\n  Affectus de corde pios non suscipit hospes\n  Impietas, mentem deserit exul amor.\n    Scit deus hos homines siluestres igne perhenni\n  Dignos et reprobos a racione vagos.\n  ~O dolor in gestis, O gesta nephanda doloris!~[236]\n  ~Sunt magis hec baratri quam malefacta viri.~                     1020\n  ~Non fuit humanum scelus hoc, quod demon agendum~\n  ~Duxit ab inferno tam violenter humo.~\n  ~Plebs furit in tanto, Cristi quod amore relicto~\n  Turba rudis patrem nescit habere deum.\n  Deficit hic virtus, viciorum copia surgit,\n  Et quem deseruit hec, rapit illa locum:\n  Inde cadit bonitas, pietas perit, omnis honestas\n  Exulat, atque fugam consulit omne bonum:\n  Hinc amor et requies, pax et concordia mentis,\n  Spesque fidesque suas deseruere domos:                            1030\n  Sobrietatis amans modus et moderacio rerum\n  Et pudor a longe constituere moram:\n  Transtulit ad sedem paciencia se meliorem,\n  Mens humilis sequitur eius vbique comes:\n  Agmine virtutum sublato surgit in illum\n  Plebs inimica, manus impia, turba grauis.\n    Undique concursus ingens conuentus, ad istum\n  Conflictum mortis plurima turba ruit:\n  Qui simul astabant spectantes vltima cause\n  \u2018Hic reus est mortis, sentencia sit capitalis,\n  Sit cruor in nobis inque perhenne suus.\u2019\n  Verbaque dicuntur dictis contraria verbis,\n  Mutua vox tandem garrula dampnat eum.\n  Presulis in mortem, violatis numinis aris,\n  Prosiliunt hostes, et latus omne tenent:\n  Clamant carnifices nulla pietate miserti,\n  \u2018Hic manibus nostris interimendus erit.\u2019\n  Impositis manibus collum cum falce secabant,\n  Nulla fides Cristi iura veretur ibi;                              1050\n  Ipse tamen facinus pacienter sustulit omne,\n  Cum mala tanta ferat, ipse quietus erat.\n  Non ignorat eos malediccio debita Cristi,\n  Qui cum sint membra, sic coluere caput.\n    Quatuor in mortem spirarunt federa Thome,\n  Simonis et centum mille dedere necem:\n  De vita Thome rex motus corde dolebat,\n  Simonis extremum rex dolet atque diem:\n  Ira fuit regis mors Thome, mors set ab omni\n  Disparilis causa manet et mors vna duobus,\n  Inmerito patitur iustus vterque tamen.\n  Illeso collo gladiis periit caput vnum,\n  Quod magis acceptum suscipit ara dei;\n  Alterius capite sano fert vulnera collum,\n  Cuius erat medio passio facta foro:\n  Miles precipue reus est in sanguine Thome,\n  Simonis inque necem rusticus arma dedit:\n  Ecclesiam Cristi proceres qui non timuerunt,\n  Iusticie regni seruile genusque repugnans[237]\n  Simonis extremum causat in vrbe diem:\n  Corruit in gremio matris Thomas, medioque\n  Natorum turba Simon in ense cadit:\n  Thomam rex potuit saluasse, set illa potestas\n  Simonis ad vitam regia posse caret:\n  Vlta fuit Thome mors, et nunc vlcio mortis[238]\n  Simonis ante fores cotidiana grauat.\n    Fecerat exiguas iam sol altissimus vmbras,\n  Fitque die media sanguine tinctus Ephot:                          1080\n  Candida sic paciens collum percussa securi\n  Victima purpureo sanguine pulsat humum.\n  Qui pater est anime, viduatur corporis expers,\n  Pastor et a pecude cesus abhorret agros:\n  Qui custos anime fuerat, custode carebat,\n  Huncque necant nati, quos colit ipse pater.\n  Qui fuerat crucifer que patrum Primas in honore,\n  Hic magis abiectus et cruciatus erat:\n  Qui fuerat doctor legum, sine lege peribat,\n  Cesus et atteritur pastor ab ore gregis.                          1090\n  Ante diem moritur sine culpis et sine causa,\n  Quo tam natura quam Deus ambo dolent:\n  Sit licet ex falsa seruorum lege subactus,\n  Liber perpetuas ambulat ipse vias.\n  Fortitudo quidem virtus, licet exteriora\n  Perdidit, affirmat interiora deo;\n  Temperiesque sibi, quicquid furor egerit extra,\n  Interius patitur simplicitate sua.\n  Tollitur a mundo quamuis sapiencia, virtus\n  Prouidet in celo cum sapiente locum:                              1100\n  Obruta iusticia quamuis videatur, ad astra\n  Se leuat et summum permanet ante deum.\n  Viuere fecerunt quem mortificare putarunt,\n  Quem tollunt mundo, non potuere deo.\n    O probra transacto quis tempore talia nouit,[239]\n  Que necis in speculo presulis acta patent?\n  Multa per ante bona communia fecerat vltro,[240]\n  Sponteque pro meritis vulgus abhorret eum.\n  Tale patrasse malum non norunt Nestoris anni,\n  Fitque magis mira res, quia raro cadit.                           1110\n  Non michi tam grauia sunt que prius acta fuerunt,\n  Set magis ad presens cogniciora grauant;\n  Nam quod adesse meo iam vidi tempore dampnum\n  Horrida maioris facta doloris habet.\n  O quid agit vicium de longo continuatum,\n  Hoc docet in vulgo res patefacta modo.\n  Hii sunt credo Cha\u00ffm peiores, hic nisi tantum[241]\n  Occidit fratrem, set pater iste fuit.\n  Nescio quis laudem facinus per tale meretur,\n  Hoc scio quod crimen diruta Troia sinit:                          1120\n  Iste iuuat quod et ille facit, consentit et alter,\n  Vt malus et peior pessimus inde forent:\n  Iura volunt quod homo facinus qui mittit, et alter\n  Qui consentit ei, sint in agone pares.\n  O tibi commissos vrbs que lapidare prophetas\n  Audes, quo doleas est tibi causa satis.\n  Agrestes tamen hoc facinus specialius omni\n  Plebe dabant furie, dum mala prima mouent.\n  O maledicta manus caput abscisum ferientis!\n  Culpa fit horribilis, pena perhennis erit.                        1130\n  O qui tale deo crimen prohibente parasti,\n  Perfide, qua pena, qua nece dignus eris?\n  O furor insane, gens rustica, plebs violenta,\n  Quam tua fraus sceleris est super omne scelus!\n  Dic qua fronte potes discrimina tanta patrare;\n  Equiperat fraudem, perfida, nemo tuam.[242]\n    Huc properate senes, huc florida confluat etas,\n  Cernite que sceleris rusticus arma tulit.\n  Tundite pectus, fundite fletus, plangite funus,\n  Cuius inaudita mors perhibetur ita:                               1140\n  Vtque salire solet mutulati cauda colubri,[243]\n  Palpitat et moritur qui solet esse caput.\n  Mors etenim sacris fuit, heu! furiosior aris,\n  Et minor a pecude presulis extat honor.\n  Venturi memores estote, que temporis huius\n  Casus inauditus instruat omne solum:\n  Exemplo caueant qui spiritualia seruant,\n  Ne simul officium det sibi terra suum.\n  Que Cassandra solet predicere more prophete,\n  Eueniunt vrbi pondere valde graui.                                1150\n  Hec manus alma dei mala permittendo sinebat,\n  Que tamen inde fuit causa scit ipse deus.\n  Insolita cuncti tali de morte stupebant,\n  Saltem quos racio stringit amore dei.\n  Non Heleno potuit Priamus succurrere, Regis\n  Imperii set eo tempore iura silent;\n  Rex tamen vt sciuit quod sic fuit ordine rerum,\n  Plangit et hinc doluit cordis amore sui:\n  Rex doluit factum, nec habet quo frangere fatum,[244]\n  Iura nec ecclesie debita ferre sacre.[245]                        1160\n  Ante sacras vidi proiecta cadauera postes,\n  Nec locus est in quo desinit esse nephas.\n=Hic tractat vlterius secundum visionem sompnii de diuersa persecucione\net occisione, quas in dicta ciuitate quodammodo absque vlla\nprotunc[246] defensione furie supradicte, prodolor! faciebant, et\nqualiter huiusmodi[247] fama vicinas perterruit ciuitates.=\nCap^m. xv.\n    Quique magis celebres fuerant hoc tempore ciues,\n  Sicut oues mortis procubuere manu.\n  Corpora missa neci nullo de more feruntur,\n  Immo iacent patulis vndique spersa viis:\n  Et quod nulla viris, rabies, monumenta manerent,\n  Mortua membratim corpora scissa terit:\n  Corpora cesorum muris suspensa reponunt,\n  Brutaque brutorum more sepulta negant.[248]                       1170\n  Horrida plaga fuit dum sanguine terra madescit,\n  Fons vbicumque tumet, sanguinitate rubet:\n  Mors furit in foribus, mors pulsat ad ostia iuris,[249]\n  Viuere siue mori rusticus ipse iubet.\n  Quicquid erat forte manibus succumbit eorum,\n  Vrbs que summa fuit, cede repressa ruit:\n  Turribus euersis inuenta cibaria vastant,\n  Omnia diripiunt que meliora sciunt.\n    Fit nouus ergo dolor, fit planctus, luctus invndat,\n  Annos per centum veteres quos duxerat etas,\n  Flebant de casu quem dedit vna dies.\n  Plus quam piscis aquam rabies cupit ipsa cruorem,\n  Pacis in auxilium nec miserere iuuat:\n  Pro nato genitor si verba precancia dixit,\n  Corruit ex verbo cesus vterque simul:\n  Si veniam peteres, fleres et ad hoc maris vndas,\n  Non tamen hee lacryme pondera vocis habent.\n  Tunc magis indomitas ardescit vulgus in iras,\n  Vt rediat pietas nil valuere preces:[250]                         1190\n  Consumptis precibus furiens violencior extat\n  Rusticus, et peius quod valet ipse facit.\n  Sic nec aper media silua tam seuus in ira\n  Fulmineo rapidos conrotat ore canes;\n  Quin cicius verbo, furiis quod dixeris, vno\n  Sensisses lesum in caput arma tuum.\n    Confusum tanto subite terrore ruine,\n  Vix genus ingenuum scit genus esse suum.\n  Diffugit ingenuus, vagat, et nec menibus vrbis[251]\n  Aut nemorum latebris fert loca tuta satis:                        1200\n  Mille domos adiit sortem repetendo salutis,\n  Set potuit nullo ferre quieta loco:\n  Nunc huc, nunc illuc, quasi mocio nubis aquose,\n  Se mouet ingenuus, fit neque firma salus:\n  Vir cubat in puteis, latebras magis optat Auerni,\n  Quam periturus erat, dum latitare queat.[252]\n  A siluis silue, set ab aruis arua timescunt,\n  Vrbs et ab vrbe, locus nescit habere loca.\n  Quam subito positas aspergit sanguine mensas[253]\n  Ille furor, cuius horruit acta deus!                              1210\n  Spersaque sanguineis maduerunt pabula guttis,\n  Nec locus aut thalamus dat loca salua viris.[254]\n  Tunc nisi sub centro res aut super ethera nulla\n  Salua potest fieri proprietate loci.\n  Aduena preda fuit, quam rusticus inchola mortis\n  Morsibus exagitans ensis in ore terit.\n  O dolor in sponsa mortis cum viderit ensem,\n  Quo caderet sponsus, nec fuit ipse reus!\n  Occupat amplexu lacrimasque per oscula siccat,\n  Accipiunt lacrymas spersi per colla capilli,\n  Oraque singultu concuciente sonant.\n  Sic magis orbatas quam sepe rigare maritis\n  Femineas vidi corde dolente genas;\n  Sepe manus stringi, dirumpere sepeque crines,\n  Vngues et propriam dilaniare cutem.\n  Qui tamen est omnis auctor feritatis, ob ipsos\n  Gaudia fert luctus et magis auget eos;\n  Monstraque sic hominum calido de sanguine gaudent,\n  Quod nichil impietas de pietate sapit.                            1230\n    Sperserat ambiguas huius vaga fama per vrbes\n  Rumoris sonitum, cordaque firma mouet;\n  Euentuque graui recitatur publica clades,\n  Nec de fortuna quo cadet ipse sapit.\n  Sic magis ecce viros perterruit impius ensis,\n  Cuius non redimunt aurea dona manum:\n  Vrget amara sitis, que torrida viscera torquet,\n  Dum timor exsiccat pectoris antra viri:\n  Inuictumque virum potuit quem nullus ab ante\n  Vincere, tunc vicit de grauitate pauor:                           1240\n  Ymber vt ipse cruor rubefactaque sanguine tellus[255]\n  Tunc magis audacis interiora mouet.\n  Set tamen vt curet morbum lex nulla medetur,[256]\n  Nec sibi pre manibus quis properauit opem:\n  Auxilium nullus rebus prestabat amaris,\n  Lance suam reputat quisque tenere necem:\n  Est inmota manus procerum nec temporis obstat\n  Ire, set paciens sustulit omne malum:\n  Nulla potentis erat hominis tunc salua potestas,\n  Deprimit immo suum cauda maligna caput:                           1250\n  Tunc sua cuique domus homini funesta videtur,\n  Nec fuit a mortis vlcere certus homo.\n    In nimio tinxit elatos sanguine cultros,\n  Dum sua ruralis rusticus arma gerit:\n  Parcere nec pueris vult impius aut mulieri,\n  Vastat cunctorum res, loca, iura, forum.\n  Nemo potest veniam sub ea feritate mereri,\n  Impetus illorum terruit omne solum:\n  Omnis enim vulgi furiis tunc turba fauebat,\n  Nec fuit ingenuus vnus vt obstet eis:                             1260\n  Non fuit in toto gladius vel lancea regno\n  Militis in manibus, quo tueatur opus:\n  Dum furor excrescit, dum rustica turba tumescit,\n  Miles vt ambiguus fit magis inde pius.\n  Milicies cessit paciensque locum dedit ire,\n  Dum terit improbitas que probitatis erant:\n  Occupat en talus loca cordis, iuris et error,\n  Nec medicus morbo quis reputauit opem.\n  Sic neque nobilium scutum vel lancea quicquam[257]\n  Obstitit, vnde vetus fortificetur honor;                          1270\n  Cassaque iusticia cessat, nec cordis agresti[258]\n  Amplius indomiti debita iura tenet.\n    Spacia nulla sinunt medicamina ferre furori,[259]\n  Set furit ebrietas maior ad omne scelus:\n  Hec mala corripere qui vellent nec potuerunt,\n  Hii lacrimas animi signa dedere sui:\n  Quisque suas lacrymas alto de corde petitas\n  Edidit, et finem spectat adesse suum.\n  Lumina que fuerant prius arida letaque risu,\n  Erumpunt lacrime more fluentis aque;                              1280\n  Qui prius ex nullo casu deflere solebant,\n  Vt flerent oculos erudiere suos:\n  Flebat auus flebatque soror flebantque gemelli,\n  Que videant oculi nil nisi triste ferunt.\n  Vox fuit \u2018Heu! ve! ve!\u2019 sunt, prodolor! omnia luctus,\n  Omnia solliciti plena timoris erant;\n  Omnis habens lacrimas, \u2018Quis me manet exitus?\u2019 inquit,\n  Nescius ad mane que sibi sero foret.\n  \u2018Fer, precor,\u2019 inquit, \u2018opem, nostroque medere timori,\n  Egraque sors abeat, o deus!\u2019 omnis ait.                           1290\n  Rusticus ingenuis, \u2018Stat magna potencia nobis,\u2019\n  Dixerat, \u2018et vester ammodo cesset honor.\u2019\n  O genus attonitum gelide formidine mortis,\n  Quam variata tibi sors dedit ista mali!\n  Est in thesauris abscondita causa supremis,\n  Cur ruit ingenuos tanta procella viros.\n    Pax perit atque quies, animalia namque pusilla\n  Intrepido corde bella tremenda ferunt:\n  Que fuerant prede nuper, sibi querere predas\n  Vidi nam catulos minimos agitare leonem,\n  Nec loca tuta sibi tunc leopardus habet:\n  Aspera grex ouium pastori cornua tendunt,\n  Cordis et effuso sanguine tincta madent:\n  Postpositaque fide Cristi, furientibus illis,\n  Ecclesiam reputant atque lupanar idem.\n  Perfida stulticia tunc temporis omne negauit,\n  Quod natura sibi vel deus ipse petit:[260]\n  Non timet ipsa deum neque mundi iura veretur,\n  Set statuit licitum criminis omne malum:                          1310\n  Ordine retrogrado sic quilibet ordo recessit,\n  Nec status ipse sapit quid sit habere statum.[261]\n    Frumenti spicas tribulus vastauit, et ipsas\n  Cardo supercreuit et viciauit agros.\n  Loth capitur, pastor rapitur, locus expoliatur,\n  Et qui cuncta videt secula ceca sinit.\n  Tunc pro peccatis populi fit pena beatis,\n  Cunctaque sacra furor esse nephanda putat:\n  Demonibus homines subici culpis meruerunt,\n  Tunc quia non hominem nec timuere deum.                           1320\n  Murmurat ex more plebs improba digna dolore,\n  Murmur et in populo iurgia multa mouet:\n  Iura sacerdotum presumentes, et honores\n  Tollentes, iram commeruere dei.\n  Fulgurat interius dolor huius turbine pestis,\n  Intonat exterius horrida turba sonis:\n  Conclamant furie, respondet flebile tellus,\n  Heu, quod in hoc fient tempore tanta mala!\n  Leticie facies tunc nulla videtur in vrbe,\n  Compatitur vultus cordis amara sui:                               1330\n  Nulla quies mentis lese nullumque iuuamen\n  Extitit, vt sanum tempus habere queat.\n    Sic amor ecce vetus Troie mutatur in iram,\n  Cantus et ex planctu victus vbique silet:\n  In lacrimas risus, in dedecus est honor omnis\n  Versus, et in nichilum quod fuit ante satis.\n  Ora rigant fletus, tremit et formidine pectus,\n  Gaudia que fuerant deuorat ipsa dolor:\n  Aspiceres alios flentes terraque iacentes,\n  Quos dolor alterius proprius atque dolet,                         1340\n  Et sua multociens ad celum brachia tendunt,\n  Si magis ex superis sit medicina malis.\n  Qui bonus extiterat magis est bonitate remorsus,\n  Planctus erat celebris, meror vbique nouus.\n  \u2018Omnia perdidimus,\u2019 dicunt, quia nullus in vrbe,\n  Quem status expectat, quicquid honoris habet.\n  Qui de lege magis florebant tunc sapientes,\n  Impositis gladiis colla secantur eis:\n  Quos magis et furie reputabant esse peritos,\n  Vulneribus paribus corpora cesa ruunt.                            1350\n  Garrula culpa volat, timidasque perhorruit aures,\n  Nec sciuit sapiens quid sibi iura valent:\n  Floruit omne scelus, bonitas perit, egraque iura\n  Deveniunt, que regens non habet vnde regat.\n  Hec et plura ferox rabies, que nullus ab ante\n  Viderat, insolita fecit in vrbe mala:\n  Vrbes non tantum generaliter, immo per omnem\n  Iste furor patriam subpeditauit humum.\n=Hic plangit secundum visionem sompnii quasi in propria persona\ndolores illorum, qui in siluis et speluncis pre timore temporis illius\nlatitando se munierunt.=\nCap^m. xvi.\n    Hec ita cum vidi, me luridus occupat horror,\n  Et quasi mortifera stat michi vita mea;                           1360\n  Semper in interius precordia mortis ymago[262]\n  Pungit, et vt gladius viscera tota mouet.\n  Iamque dies medius tenues contraxerat vmbras,\n  Iamque pari spacio vesper et ortus erat:\n  Ter quater affligi sociorum corpora terre\n  Vidi, datque sua mors michi signa mori.\n  Aspiciens vultus aliorum cede madentes,\n  De propria timui morte remorsus ego;\n  Crudelesque manus, orbem sine lumine iuris[263]\n  Percipiens dixi, \u2018Iam cadit ordo viri\u2019;                           1370\n  Bestia cum regimen hominum rapuisset et arma,\n  Et quod nulla suis legibus equa forent.\n  Hoc michi solliciti certissima causa timoris\n  Extitit et sortis peior origo mee;\n  Nam quia sic proceres vidi succumbere seruis,\n  Spes magis in fatis nulla salutis erat.\n  Est michi rupta domus per eos, quos rupta gehenna[264]\n  Miserat, vt leges perderet ordo suas:\n  Sic fugiens abii subite contagia cladis,\n    Tuncque domum propriam linquens aliena per arua\n  Transcurri, que feris saltibus hospes eram.\n  Morsus ego linguis a dorso sepe ruebar,\n  Et reus absque meo crimine sepe fui:\n  Sic reus infelix agor absens, et mea cum sit\n  Optima, non vllo causa tuente perit.[265]\n  Inde ferens lassos aduerso tramite passus,\n  Quesiui tutam solus habere viam:\n  Attamen ad tantam rabiem pedibus timor alas\n  Addidit, et volucris in fugiendo fui.                             1390\n  Sic vagus hic et ibi, quo sors ducebat euntem,\n  Temptaui varia cum grauitate loca:[266]\n  Pes vagat osque silet, oculus stupet et dolet auris,\n  Cor timet et rigide diriguere come.\n  Sicut aper, quem turba canum circumsona terret,[267]\n  Territus extrema rebar adire loca.\n  Ha, quociens certam ~sum me~ mentitus habere\n  Horam, proposito que foret apta meo!\n  Si qua parte michi magis expediens foret ire,\n  Perstetit in media pes michi sepe via:                            1400\n  Excidit omne decus michi tristi, nulla tuebar\n  Rura, nec in precio fertilis ortus erat.\n    Mens agitur, que diu pugnat sentencia mecum,\n  Quis locus ad vitam fert pociora meam;\n  Vixque michi credens solo quasi vota momento\n  Millesies varians corde vagante tuli.\n  Si loca tuta forent, loca tuta libenter adissem,\n  Set quo non potui corpore, mente feror;\n  Cumque domum volui quandoque redire diebus,\n  Vt me prepediat, occupat hostis iter.                             1410\n  Si progressus eram, caperer ne nocte timebam;\n  Sic michi de nullo tempore tempus erat:\n  Hostis adest dextra, surgit de parteque leua,\n  Vicinoque metu terret vtrumque latus.\n  Ha, quociens furiis visis cessi, que sub vmbris\n  Auris ad extrema semper aperta fuit!\n  Ha, quociens siluis latui vix ausus in antris,\n  Desperans sero quid michi mane daret!\n  Ha, quociens mentem pauor incutit hec michi dicens,\n  \u2018Quid fugis? hic paruo tempore viuus eris!\u2019[268]                  1420\n  Ha, quociens fuerat mea mens oblita quid essem,\n  Dum status anterior posteriora tenet!\n  Sepius inque die dum sol clarissimus esset,\n  Nox oculis pauidis venit aborta meis.\n    Sompnia me terrent veros imitancia casus,\n  Et vigilant sensus in mea dampna mei:\n  Sic mea sompniferis liquefiunt pectora curis,\n  Ignibus appositis vt noua cera solet:\n  Aut nisi restituar melioris ymagine sompni,\n  Concaua vallis vbi fuerat nemorosa, per vmbras\n  Vt lepus obliquas sepe viator eram:\n  Purus ab arboribus spectabilis vndique campus\n  Tunc michi pro nullo tempore fidus erat;\n  Silua vetus densa nulla violata securi\n  Fit magis ecclesiis tunc michi tuta domus.\n  Tunc labor insolitus sic me lassauit, vt egros\n  Vix passus potui ferre vel hic vel ibi:\n  Sic fugiendo domos proprias mens horruit antra;\n  Peius vt effugiat, sustinet ipsa malum.                           1440\n  Absque supercilio michi nubis sub tegumento\n  Copula cum foliis prebuit herba thorum.\n  Si potui, volui sub eodem cortice condi,\n  Nulla superficies tunc quia tuta fuit;\n  Perque dies aliquot latitans, omnemque tremescens\n  Ad strepitum, fugi visa pericla cauens.\n  Glande famem pellens mixta quoque frondibus herba\n  Corpus ego texi, nec manus vna mouet:\n  Cura dolor menti fuerat, lacrimeque rigantes\n  In fundo stomachi sunt alimenta quasi.                            1450\n  Tunc cibus herba fuit, tunc latis currere siluis\n  Impetus est, castra tunc quia nulla iuuant:\n  Rore meo lacrimisque meis ieiunia paui,\n  Fert satis ad victum langor in ore meum.\n    Plura dolens timui tunc temporis, et super omne\n  Ira dei magni causa timoris erat:\n  Tristis eram, quia solus, egens solamine, cogor\n  Tunc magis ignotas vt vagus ire vias:\n  Sic loca secretos augent secreta dolores,\n  Vt releuet luctus quisque sodalis abest:                          1460\n  Fert tamen, vt possum mestos depromere vultus,[269]\n  Solus in exilio gaudia magna dolor.\n  Sic lacrime lacrimis, sic luctus luctibus assunt,\n  Dum queror, et non est qui medicamen agat;\n  Pectoribus lacrimeque genis labuntur aborte,\n  Dum fuerat fati spes inimica michi.\n  Fine carent lacrime, nisi cum stupor obstitit illis,\n  Aut similis morti pectora torpor habet:\n  Tunc pariter lacrimas vocemque introrsus abortas,\n  Extasis exemplo comprimit ipse metus.                             1470\n  Brachia porrexi tendens ad lumina solis,\n  Et, quod lingua nequit promere, signa ferunt;\n  Cumque ferus lacrimas animi siccauerat ardor,\n  Singultus reliquas clamat habere vices.\n  Pallidiora gerens exhorruit equoris instar\n  Multa per interius mens agitata malis;\n  Discolor in facie macies monstrauerat extra,[270]\n  Que magis obtruse mentis ad yma latent:\n  Nam pauor et terror, trepidoque insania vultu,\n  Me magis ignotum constituere michi.                               1480\n    Dum mens egra fuit, dolet accio corporis, in quo\n  Ossa tegit macies, nec iuuat ora cibus:\n  Iam michi subducta facies humana videtur,\n  Pallor et in vultu signa reportat humi;\n  Sanguis abit mentemque color corpusque reliquit,[271]\n  Pulcrior est et eo terra colore meo.\n  Sic magis a longo passum quod corpus habebam,\n  Vix habuit tenuem qua tegat ossa cutem;\n  Sicque diu pauidus pariter cum mente colorem\n  Perdideram, que fui sic nouus alter ego.                          1490\n  Vix fuerat quod ego solida me mente recepi,\n  Dum bona promisit sors michi nulla fidem:\n  Non michi libertas cuiquam secreta loquendi\n  Tunc fuit, immo silens os sua verba tenet.\n  Si michi quem casus socium transduxerat illuc,\n  Miscuimus lacrimas mestus vterque simul:\n  Raro fuit quod ego verbis solabar amicis,\n  Vix quia tunc fidus vnus amicus erat:\n  Illud erat tempus dubium, quo nullus amicum\n  Certum certus habet, sicut habere solet.                          1500\n    Qui prius attulerat verum michi semper amorem,\n  Tunc tamen aduerso tempore cessat amor:\n  Querebam fratres tunc fidos, non tamen ipsos\n  Quos suus optaret non genuisse pater.\n  Memet in insidiis semper locuturus habebam,\n  Verbaque sum spectans pauca locutus humum:\n  Tempora cum blandis absumpsi vanaque verbis,\n  Dum mea sors cuiquam cogerat vlla loqui.\n  Iram multociens frangit responsio mollis,\n  Dulcibus ex verbis tunc fuit ipsa salus;                          1510\n  Sepeque cum volui conatus verba proferre,\n  Torpuerat gelido lingua retenta metu.\n  Non meus vt querat noua sermo quosque fatigat,\n  Obstitit auspiciis lingua retenta malis;\n  Sepe meam mentem volui dixisse, set hosti\n  Prodere me timui, linguaque tardat ibi.\n  Heu! miserum tristis fortuna tenaciter vrget,\n  Nec venit in fatis mollior hora meis.\n  Si genus est mortis male viuere, credo quod illo\n  Tempore vita mea morsque fuere pares.                             1520\n    Sic vbi respexi, nichil est nisi mortis ymago,\n  Quam reputo nullum tollere posse virum:\n  Sepe mori volui ne quicquid tale viderem,\n  Seu quod ab hiis monstris tutus in orbe forem;\n  Velle mori statui, quia scribitur, \u2018Omnia soluit[272]\n  Mors et ab instanti liberat ipsa malo.\u2019\n  \u2018Fortune,\u2019 dixi, \u2018dolor, vndique parce dolenti,\n  Da michi vel plene viuere siue mori.\u2019\n  Set michi pro fine spem tantum mortis habebam,\n  Plusque nec ausus eram limen adire domus.                         1530\n  Murmura tunc subite subeunt habitacula mentis,[273]\n  Talia pro luctu sepeque verba ferunt:\n  \u2018O tibi quem presens spectabile non sinit ortus\n  Cernere, quam melior sors tua sorte mea est!\n  Heu! mea consueto quia mors nec erit michi lecto,\n  Depositum nec me qui fleat vllus erit:\n  Spiritus ipse meus si nunc exibit in auras,\n  Non positos artus vnget amica manus.\n  Si tamen impleuit mea sors quos debuit annos,\n  Et michi viuendi tam cito finis adest,                            1540\n  Ecce, deus, tu scis quia non tua fata recuso;\n  Dum feris, en pacior que meruisse reor.\u2019\n    Cumque mei luctus torrens michi maior invndat,\n  Et magis ex sterili sorte volutus eram,\n  Ecce Sophia meis compassa doloribus inquit,\n  \u2018Siste, precor, lacrimas et pacienter age.\n  Sic tibi fata volunt non crimina, crede set illud\n  Quo deus offensus te reparando vocat.\n  Non merito penam pateris set numinis iram:\n  Ne timeas, finem nam dolor omnis habet.\u2019                          1550\n  Talibus exemplis aliis quoque rebus vt essem\n  Absque metu paciens sepe Sophia monet;[274]\n  Conscia mensque michi fuerat, culpe licet expers,\n  Spes tamen ambigue nulla salutis adest.\n  Non fuerant artes tanti que numinis iram\n  A me tollentes tempora leta ferunt.\n  Tanta mee lasse fuerat discordia mentis,\n  Quod potui sensus vix retinere meos.\n  Quid michi tunc animi fuit aut quid debuit esse,\n  Cum michi rem certam mors neque vita tulit?                       1560\n  Nunc id, nunc aliud, dubitata mente reuolui,\n  Quo michi nulla quies fit neque leta dies.\n  Cum fuit in sompnis mea desperacio maior,\n  Exiguo dixi talia verba sono:\n  \u2018Crudeles sompni, cur me tenuistis inermem?\n  Quin prius instanti morte premendus eram.\u2019\n  Arguit ergo meos ita mens quam sepe dolores,\n  \u2018Quid fles hic paruo tempore,\u2019 dixit, \u2018eris.\u2019\n    Sic tenuant vigiles corpus miserabile cure,\n  Quas vigili mente sompnia ferre dabant:                           1570\n  Me timor inuasit, stabam sine lumine mestus,\n  Et color in vultu linquit habere genas:\n  Attonitus tanto miserarum turbine rerum,\n  Vt lapis a mente sepe remotus eram.\n  Mens tamen vt rediit, pariter redi~ere~ dolores,[275]\n  Mortem dum menti vita negare nequit:\n  Sic mortem cupiens timui presagia mortis,\n  Nec fore quid melius mens michi fida refert.\n  Verbis planxissem, set viscera plena dolore\n  Obsistunt, nec eo tempore verba sinunt;                           1580\n  Obice singultu vocis stetit impetus horrens\n  Aduentum lacrime, lingua refrenat iter.\n  Est michi vita mori, mors viuere, mors michi vita\n  Dulcior est, redolet viuere mortis amor:\n  Solus, inops, expes, vite peneque relictus,\n  Attendi si que sors mea certa foret.\n  Talia mira nimis longum narranda per annum,\n  Que modo vix recolo, tunc paciebar ego.[276]\n  Scire meos casus si quis desiderat omnes,\n  Quo loquar hos finem non breue tempus habet:                      1590\n  Sic tamen in variis mea lassa doloribus ipse[277]\n  Tempora continuans asperiora tuli.\n=Hic eciam secundum visionem sompnii describit quasi in propria\npersona[278] angustias varias que contingebant hiis qui tunc pro\nsecuritate optinenda in Turrim Londoniarum se miserunt, et de ruptura\neiusdem turris: figurat enim dictam turrim similem esse naui prope\nvoraginem Cille periclitanti.=\nCap^m. xvii.\n    Amplius vt vidi quia lex non nouerat orbem,\n  ~Creuit et ex~ variis rumor vbique malis,\n  En stupor in sompnis magis ac magis inde timorem\n  Prouocat, et dubias fert michi sepe vias:\n  Quid facerem metuens, aut quid michi cercius esset\n  Ignorans, oculos sperserat ira meos.\n  Haud procul aspexi nauem, properansque cucurri,\n  Ecceque scala michi patuit, qua scansus in altum,\n  Intraui, que pius dat michi nauta locum.\n  Ingenui sexus alios conscendere nauem\n  Vidi quam plures, quos timor omnis habet:\n  Vix fuit a planta capiti gradus vllus eorum\n  Qui tunc de stirpe nobilitatis erant,\n  Quin maris in medio pauidus conscenderat ille\n  Classem, quo requiem, si foret vlla, petat.\n  Set quid agant alii, semper michi cura remansit\n  Vna, quod a furiis tutus abire queam.[279]                        1610\n  Nauis in ingressu pauida de mente rogaui,\n  Vt michi det faciles vtilis aura vias:\n  Quem mare quemque colunt venti, per vota reclamo,\n  Vt michi det placidum per mare Cristus iter:\n  \u2018Tu michi, stella maris, sis preuia, quo ferar vndis;\n  Sit tibi cura mei, te duce tutus ero.\u2019\n    Cum maris vnda procul a litore nos rapuisset,\n  Nauis et optato flumine carpsit iter,\n  A furiis terre tunc amplius esse quietum\n  Me dixi, set in hoc spes mea vana fuit;                           1620\n  Nam mea quando fuit spes maior vt ipse salutem\n  Consequerer, subito causa doloris adest.\n  Terribilem picea tectus caligine vultum\n  Ether ab excelso commouet arma fretis:\n  Quatuor ora fremunt ventorum sic, quod inermem\n  Anchora non poterat vlla iuuare ratem.[280]\n  Extra se positus madidis Nothus euolat alis,\n  Cuius enim gutte dampna furoris agunt:\n  Quas sibi non poterat terre comprendere virtus,\n  Pendula celestes libra mouebat aquas;                             1630\n  Sic defrenato voluuntur in equora cursu,\n  Quo maris vnda nimis aucta subegit humum.\n  Seuiit in nauem ventis discordibus aura,\n  Et maris in remos vnda coacta ruit;\n  Fit fragor, et densi funduntur ab ethere nimbi,\n  Nauis et est variis exagitata malis.\n    Nuncia Iunonis varios tumefacta colores\n  Induit, et vario more refudit aquas:\n  Nulla set est gutta dulcis quam fuderat, immo\n  Turpis, amara, rudis, vilis, acerba, grauis;                      1640\n  Nil valet ad gustum liquor hic, qui corda bibentum\n  Perforat, et quassat viscera tota simul.\n  O felix, tales qui tunc euaserat ymbres,\n  Qui sunt Stige magis et Flegetonte graves!\n  Ipse tamen naui turbatus semper adhesi,\n  Quam furiens pelagi merserat ira quasi.\n  Huius aque fluuio bubo natat inter alaudas,\n  Nat lupus inter oues, inter honesta nephas.\n  Huius aque subite magis insulcata carina\n  Forcia que subiit tecta que castra ruit.                          1650\n  Pre nimia rabie timuerunt grandia cete,\n  Dum magis atque magis aucta fit ira maris.\n  Ecce cadunt largi resolutis nubibus ymbres,\n  Aeris et medio fulminis ira tonat;\n  Inque fretum credas totum descendere celum,\n  Terruit et terras Iris vbique minis;\n  Inque plagas celi tumefactus scandit et equor,\n  Vt si de proprio vellet abire loco.\n  Sternitur interdum spumisque sonantibus albet,\n  Et redit in subtus quod fuit ante super;                          1660\n  Et modo cum fuluas ex ymo vertit arenas,\n  Tincta superficies fulua patebat aquis.[281]\n    Que freta seu venti poterant tormenta parare,\n  Fluctibus et grauibus flatibus illa parant:\n  Equoree miscentur aque celestibus auris,\n  Mixtaque cum pluuia salsa tumescit aqua.\n  Vela madent nimbis, tegumenta nec vlla iuuabant,\n  Vnus vt in sicco contegat inde caput;\n  Pugnaque ventorum spumantes mouerat vndas[282]\n  Vertit et in variis fluctibus Auster eas.                         1670\n  Desuper emissi tenuerunt equora venti,\n  Est ita naualis regula ceca magis;\n  Tetraque nox premitur, tenebrisque micancia lumen\n  Fulmina fulmineis ignibus ipsa dabant.\n  Cum mare sub noctem tumidis albescere cepit[283]\n  Fluctibus, et preceps Eurus ad arma furit,\n  \u2018Ardua iam dudum dimittite cornua nauis,\u2019\n  Clamat, \u2018et ad velum currite,\u2019 rector ait.\n  Hic iubet, impediunt aduerse iussa procelle,\n  Nec fragor auditum tunc sinit esse maris;                         1680\n  Sponte tamen properant alii subducere remos,\n  Pars munire latus quisque labore suo.\n  Egerit hic fluctus equorque refundit in equor,\n  Hic rapit antemnas, que sine lege vagant:\n  Bella gerunt venti fretaque indignancia miscent,\n  Cassus et vlterius fit labor ille viris.\n  Tanta mali moles classem compresserat audax,\n  Vt vecors animum laxat abire vagum;\n  Ipse pauet nec se quis sit status ipse fatetur,\n  Dum timor ex mentis frigore corda gelat.                          1690\n  Quippe sonant clamore viri, stridore rudentes,\n  Rector et in remis fert nichil ipse magis.\n  Omnia pontus erat, deerant quoque litora ponto,[284]\n  Regis et ad solium fert sua monstra fretum.\n=Hic dicit secundum visionem sompnii qualiter tanta superhabundauit\ntempestas, quod de certo absque manu diuina[285] remedio omnes in dicta\nnaui hesitarunt, et deum super hoc precipue quilibet sexus ingenui\ndeuocius exorabat.=\nCap^m. xviii.\n    Ceruleus, rubeus, pingit geminus color arcum,\n  Et furor ethereus vndique spersus adest;\n  Desuper ira tonat, subtus rumpuntur abissi,\n  Et de visceribus terra fluenta vomit;\n  Insolitas pluuias nubes effundit et vndas,\n  Sustinet innumeras vndique nauis eas.                             1700\n  Nescia sicque vagans nauis qua sorte fruatur,\n  Equoris et pluuie sic natat inter aquas;\n  Et mare terribili confundit murmure mentes,\n  Quod timor ex solo terret vbique sono.\n  Tristius et celum tenebris obducitur atris,\n  Vix videt ex oculis iste vel ille manus.[286]\n  De celo veniunt tunc signa minancia mortem,\n  Omnis et expectat quid sibi fata volunt:\n  Desuper impletur flammis vltricibus aer,\n  Et furor ex omni parte perurget aquas:                            1710\n  Ignea tunc sonitus diffundit flamma feroces,\n  Et scintilla quasi fulmina spersa volat.\n  Igniuomus fluuius sic nos torquebat, vt omnis\n  Submisso capite mutus in ore silet:\n  Deficit ars animique cadunt viresque fatescunt,\n  Nec fuit vlterius spes aliqualis eis.\n    En super hoc veniens inmensus belua ponto\n  Eminet, ex cuius naribus vnda tonat:\n  Ipse velut nauis prefixus concita rostro\n  Sulcat aquas, et eum cuncta propinqua timent:                     1720\n  Ipse ferox latum sub pectore possidet equor,\n  Et propriata sibi iura marina petit:\n  Frater erat Cille, furiens magis ipse Caribdi,\n  Et velut os Herebi, que voret ipse petit.[287]\n  Perdidit hiis visis audacior intima cordis\n  Robora, que subito surripit ille pauor;\n  Iamque gubernator, tollens ad sidera palmas,\n  Exposcit votis inmemor artis opem:\n  Vincitur ars vento, neque iam moderator habenis\n  Vtitur, immo vaga per freta nauis arat.                           1730\n  Tunc quasi febricitans os omnes horruit escas,\n  Mensque vomit sensus absque salute suos:\n  Brachia cum palmis, oculos cum menteque tristi\n  In celum tendens, postulat omnis opem:\n  Non tenet hic lacrimas, stupet hic, vocat ille beatos,\n  Proque salute sua numina quisque vocat.\n  Rector cuncta deo commendans talia dixit,\n  \u2018Celestis celerem det michi rector opem.\u2019\n  Rima patet, que viam prebet letalibus vndis,\n  Nec stat qui mortis non reputaret iter.\n  Visa michi Cilla fuit et tunc visa Caribdis,                      1740\n  Deuoret vt nauem spirat vtrumque latus.\n    O quam tunc similis huic naui Londoniarum\n  Turris erat, quod eam seua procella quatit;\n  Turris egens muris, vbi sumpsit petra papiri\n  Formam, quam penetrans sordida musca terit;\n  Turris, vbi porta sibi seras ferre recusat,\n  Quo patitur thalamus ingredientis onus;\n  Turris, vbi patula furiis via restat, et omnis\n  Rusticus ingrediens res rapit atque loca;                         1750\n  Turris, vbi vires succumbunt debilitati,\n  Turris, vbi virtus non iuuat vlla viros;\n  Turris in auxilium spirans, custode remoto,\n  Et sine consilio sola relicta sibi;\n  Turris in obprobrium patricida que sanguine feda,\n  Cuius ineternum fama remorsa volat;\n  Turris, vbi rupta spelunca fuit leopardi,\n  Ipseque compulsus vt pius agnus abit;\n  Turris, vbi pressit vi tegula feda coronam,\n  Quo cecidit fragili sub pede forte caput;                         1760\n  Turris, non thuris olefacta salute set egra,\n  Lugens non ludens, tedia queque ferens;\n  Turris diuisa linguis Babilonis ad instar,\n  Turris, vt est nauis Tharsis in ore maris.\n  Sic patitur pressa vicii sub gurgite turris,\n  Nescia qua morum parte par~are~ viam.\n  Quisque dolet, set non vt ego, dum talis amarum\n  Spectat ad interitum naufraga Cilla meum.\n  Hec ita sompnifero vigilans quasi lumine signa\n    Nimirum quod ego, dum talia ferre putabam,\n  Territus in sompnis et timefactus eram:\n  Ductus in ambiguis dixi quam sepe periclis,\n  Quod michi naue mea tucius equor erat.\n  Sic ego concussus Euros Zephirosque timebam,\n  Et gelidum Boream precipitemque Nothum:[288]\n  Quatuor hii venti partes per quatuor orbis\n  Flant, nec obesse suis flatibus vlla queunt.\n  Nostra per aduersas agitur fortuna procellas,\n  Sorte nec vlla mea tristior esse potest.                          1780\n  Talia fingebam misero michi fata parari,\n  Demeritoque meo rebar adesse malum.\n  Sic mecum meditans, tacito sub murmure dixi,\n  \u2018Hec modo que pacior propria culpa tulit.\u2019\n  Non latuit quicquam culparum cordis in antro,\n  Quin magis ad mentem singula facta refert:\n  Cor michi commemorat scelerum commissa meorum,\n  Vt magis exacuat cordis ymago preces.[289]\n  Non fuit ex sanctis quem non mea lingua precatur,\n  Dum maris interitum preuia signa parant:                          1790\n  Accensam summi precibus mulcere paratus\n  Iram, cum lacrimis sic mea verba dedi.\n    \u2018Conditor O generis humani, Criste redemptor,\n  Est sine quo melius nil vel in orbe bonum,\n  Dixisti, que tuo sunt omnia condita verbo,\n  Mandasti, que statim cuncta creata patent;\n  Inque tuo verbo celi formantur, et omnem\n  Spiritus ornatum fecerat inde tuus.\n  Per te sunt et aque, certus quoque terminus illis,\n  Est per te piscis et maris omne genus:                            1800\n  Aera cum genere volucrum sermone creasti,\n  Quatuor et vento partibus ora dabas:\n  Cunctipotensque tuo fundasti numine terram,\n  Fixit quam stabilem prouidus ordo tuus:\n  Cunctaque terrigena viuunt animalia per te,\n  Subque tua lege reptile quodque mouet.\n  Sicut ymago tua tandem fuit et racionis\n  Factus homo, quod opus sit super omne tuum;\n  Qui precepta tua veteri serpente subactus\n  Preterit, et pomi mors sibi morsus erat.                          1810\n  Set pietate tibi quod eum de morte resumas,\n  Virginis ex carne tu caro factus eras;\n  Sicque parens nostri generis de carnis amore\n  Efficeris, nobis gracior vnde fores.\n  Vt te credo deum sic esse meumque parentem,\n  Micius, oro, pater, tu mea fata rege!\n  Vt de morte crucis te non pudet esse cruentum,\n  Hoc ita, Criste meis tempore parce malis!\n  Qui Paulum pelago, Petrum de carcere, Ionam\n  Eripis a piscis ventre, memento mei!                              1820\n  Nescit abesse deus in se sperantibus, egros\n  Visitat, elisos erigit, auget opem.\n  Peccaui, redeo, miserere precor miserendi!\n  Tempus adest, miseros te refouere decet.\n  Parce, precor, fulmenque tuum tua tela reconde,\n  Que michi nunc misero tristia tanta parant.\n    \u2018O! cui fundo preces, te deprecor, intret in aures\n  Hec mea diuinas vox lacrimosa tuas!\n  Iam prope depositus sum mundo, frigidus, eger,\n  O superi, fractis,\u2019 dixi, \u2018succurrite remis,\n  Et date naufragio litora tuta meo!\n  Que genus humanum curauit origine Cristi,\n  Materiam cure prebeat illa mee!\n  Te precor, alme deus, sit vt illa michi mediatrix,\n  Que peperit florem flore manente suo.\n  Cur mala que pacior nullo michi tempore soluis?\n  Ecce simul morimur, respice, plaga monet!\u2019\n  Cum magis in precibus prostratus proxima dampna\n  Expectans timui speque salutis egens,                             1840\n  Impetus en subito ruit, et concussit ad ymum\n  Nauem, quam Cille deuorat ira prope:\n  Vis tamen alma precum sitibunda voraginis ora\n  Obstruxit, nec ea fit saciata vice.\n  Semper in incerto fuimus quid fata pararent,\n  Nec spes pro nobis, nec timor equs adest.\n  Micius ille perit subitis qui mergitur vndis,\n  Quam sua qui timidis brachia iactat aquis.[290]\n  Absque quiete tamen rogat omnis votaque suplex\n  Impendit, que pias fundit ad alta preces.                         1850\n=Hic fingit secundum visionem sompnii de quadam voce diuina in excelsis\nclamante, et quomodo deus placatus tandem precibus tempestates sedauit,\net quomodo quasi in holocaustum pro delicto occisus fuit ille Graculus,\nid est Walterus, furiarum Capitaneus.=\nCap^m. xix.\n    Clamor in excelsis, lacrime gemitusque frequentes,\n  Non veniam cassi preteriere dei;\n  Attamen ipse maris Neptunus qui deus extat,\n  At mare pacificet, tunc holocausta petit.\n  Dona valent precibus commixta, per hec deus audit\n  Micius, et votis annuit ipse precum:\n  Cum magis ergo furit tumidi maris aucta procella,\n  Et magis in mortem visa pericla patent,\n  Vnus erat Maior Guillelmus, quem probitatis[291]\n  Spiritus in mente cordis ad alta mouet;                           1860\n  Iste tenens gladium quo graculus ille superbus\n  Corruit, ex et eo pacificauit opus.\n  Vna peribat auis, quo milia mille reviuunt,\n  Et furibunda deus obstruit ora maris.\n  Sit licet hoc tarde, tunc nauis post scelus actum\n  Induit infelix arma coacta dolor.\n  Graculus en moritur! sic non moriuntur invlti,\n  Quos prius ex rostro lesit ad arma suo:\n  Qui ferit ex gladio periit gladiator in illo,\n  Et magis infelix imbuet auctor opus:[292]                         1870\n  In scelus addendum scelus est, in funera funus,\n  Sic luet exactor quod tulit ante malum;\n  Inque leues abiit morientis spiritus auras,\n  Si petat inferius antra scit ipse deus.[293]\n  Sic quia miliciam transumpsit ymagine monstri,\n  Irrita decepti vota colonis erant.\n  Cum magis est quicquid superi voluere peractum,\n  Desinit a furiis sors maledicta suis:\n  Forsitan illa dies erroris summa fuisset,\n  Si deus in tali morte negasset opus.                              1880\n  O michi quanta tulit tantus solacia victor,\n  Obruta qui tante sortis ad alta leuat!\n  O benedicta manus, tam sufficiens holocaustum\n  Que dedit, vnde maris victa procella silet!\n  Nam deus vt voluit, plus dum furit equoris vnda,\n  Grata superveniens hora salutis adest.\n  Quod deus ipse suam pro tempore distulit iram,\n  Vocis ab excelso protulit ista sonus;\n  Aeris e medio diuina voce relatum\n  Tunc erat et nostris auribus ista refert:                         1890\n  Dixit, \u2018Adhuc modicum restat michi tempus, et ecce\n  Differo iudicium cum pietate meum.\u2019\n  Cilla per hoc verbum paciens restrinxit hiatum,\n  Quod prius exhausit protinus illa vomit;\n  Sicque iubente deo nauis, quam seua vorago\n  Sorbuit, erigitur equoris alta tenens:\n  Sic prius austerus stat sub moderamine motus,\n  Tantus celesti venit ab ore vigor:\n  Et iam deficiens sic ad sua verba reuixi,\n    Conclamant naute, surgunt pariter properantque\n  Quilibet officium fortificare suum:\n  Sic inter medium vite mortisque reformant\n  Cursum, quo breuiter tucius ire putant:\n  Exiguam veli, que tunc tamen integra mansit,\n  Extollunt partem, ducat vt ipsa ratem.\n  Tanta fit ingluuies et aquarum fluxus habundans,\n  Vix quod sedatas terra resumpsit aquas:\n  Set mare qui pedibus calcauit in orbe misertus,\n  Horrida compescens tempora leta dedit:                            1910\n  Equora constrinxit celique foramina clausit,\n  Et minus iratas cedere iussit aquas:\n  Nebula deiecit nimbis aquilone remotis,\n  Nec fragor vlterius voce tonante furit:\n  Equoris arcet aquas, iubet vt sit terminus illis,\n  Ne maris infirmam plus terat ira ratem.\n  Tunc celo terras ostendit et ethera terris,\n  Et pelagi furias pescuit ipse feras:\n  Tunc loca concrescunt, quia decrescentibus vndis\n  Pax redit, atque probis fit renouata salus.                       1920\n    Fusca repurgato fugiebant numina celo,\n  Fulsit et optata clarior illa dies;\n  Ortaque lux radiis solidum patefecerat orbem,\n  Cessit et anterior sors tenebrosa malis.\n  Sic mare litus habet, plenos capit alueus ampnes,\n  Legibus atque noue tunc patuere vie:\n  Sic, deus vt voluit, cum sit moderacior vnda,\n  Leticie mixti convaluere metus.\n  Omnes tunc Cristum laudant, quod ab ore procelle\n  Non sinit extinctos, set reparauit eos.                           1930\n  Tunc ego, deflexis genibus set ad ethera palmis\n  Tensis, sic dixi: \u2018Gloria, Criste, tibi!\u2019\n  Hoc iterans gelida formidine frena resolui,\n  Leticieque noue spes michi mulcet iter.\n  Dum mare pacatum, dum ventus amicior esset,\n  Spes redit et nautis corda subacta leuat.\n  Viribus ergo suis pauidus sibi nauta resumptis\n  Nauigat, vt portum pacis adire queat.\n  Carbasa mota sonant, iubet ~vti~ nauita ventis,[294]\n  Subque noue sortis spe noua vela dari.                            1940\n=Hic loquitur adhuc de naui visa in sompnis, id est[295] de mente sua\nadhuc turbata, vt si ipse mentaliter sompniando, quasi per nauem variis\nventis sine gubernaculo agitatam, omnes partes mundi pro pace mentis\nscrutanda investigasset, et tandem in partes Britannie maioris, vbi\nraro pax est, dicit se applicuisse. Dicit eciam qualiter vox in sompnis\nsibi iniunxit quod ipse omnino scriberet ea que de mundo in illo\nscrutinio[296] vidisset et audisset; et ita terminatur sompnium.=\nCap^m. xx.\n    Clausit adhuc oculos sompnus, quo sompnia nauem\n  Semper pretendunt, que loco tuta petit,\n  Nec timor ambigue poterat cito cedere menti,\n  Quam prius ad portum salua venire queat.\n  Deficiunt remi iam ventis vndique fracti,\n  Ac vbi sors duxit nauis habebat iter:\n  Littora pacifica scrutans temptabat in omnem\n  Partem, nec poterat pacis habere locum;\n  Turbo set equoreis hanc tandem, prodolor! vndis\n  Expulit in portum quo furit omne malum.                           1950\n  Sic Cillam fugiens minus est nec lesa periclis,\n  Dum Cilla grauior Insula cepit eam.\n  Insula lata quidem fuit hec vallata rotundo,\n  Que maris Occiani cincta redundat aquis.[297]\n  Ad portum veniens de naui concito litus\n  Egressus pecii, turbaque magna michi\n  Plebis in occursum iam venerat, ex quibus vnum\n  Pre reliquis dignum contigit esse virum:\n  A quo quesiui, \u2018Dic, Insula qualis, et vnde\n  Tantus adest populus, quis sit et inde modus?\u2019                    1960\n  Ecce senex ille, portu qui stabat in illo,\n  Reddidit ista meis horrida verba sonis.\n    \u2018Exulis hec dici nuper solet Insula Bruti,\n  Quam sibi compaciens ipsa Diana dabat.\n  Huius enim terre gens hec est inchola, ritus[298]\n  Cuius amore procul dissona plura tenet.\n  Nam quia gens variis hec est de gentibus orta,\n  Errores varie condicionis habet:\n  Egregie forme sunt hii, set condicione\n  Ecce lupis seue plus feritatis habent.                            1970\n  Non metuunt leges, sternunt sub viribus equm,\n  Victaque pugnaci iura sub ense cadunt:\n  Legibus inculta fraudes, scelus, arma, furores,\n  Pluraque pestifera plebs nocumenta parit:\n  Que gestant homines terre de partibus huius\n  Pectora, sunt ipso turbidiora mari.\n  Hec humus est illa vario de germine nata,\n  Quam cruor et cedes bellaque semper habent:\n  Tristia deformes pariunt absinthia campi,\n  Terraque de fructu quam sit amara docet.                          1980\n  Non magis esse probos ad finem solis ab ortu\n  Estimo, si populi mutuus esset amor.\u2019\n    Pluribus auditis que singula displicuerunt,\n  Heu! michi corda dolor iam renouatus agit:\n  Dulcius ipse michi numen nunc quando putabam,\n  Fortune species obstat acerba mee.\n  Cum video quam sunt mea fata tenacia, frangor,\n  Spesque leuis magno victa timore silet:\n  Sic ego fortune telis confixus iniquis\n  Pectore concipio nil nisi triste meo:                             1990\n  ~Attigeram portum~, portu terrebar ab ipso,\n  Plus habet infesta terra timoris aqua.\n  Sic magis in terris dubiis iactatus et vndis,\n  Nescio quo possum tutus habere fugam:[299]\n  Sic simul insidiis hominum pelagique laboro,\n  Et faciunt geminos ensis et vnda metus.\n  Cur ego tot gladios fugii, tociensque minata\n  Obruit infelix nulla procella caput?\n  Iam mea spes periit, tali dum sors mea portu,\n  Est vbi nulla quies, duxit habere moram.                          2000\n  Fugerat ore color, macies subduxerat artus,\n  Sumebant minimos ora subacta cibos;\n  Vtque leui Zephiro graciles vibrantur ariste,\n  Frigida populeas vt quatit aura comas,\n  Pergere cum volui, tremulus magis ipse iacebam,\n  Et dolor in corde parturientis erat:\n  Sic ego dumque queror, lacrime mea verba sequntur,\n  Deque meis oculis terra recepit aquam.\n  Viderit ista deus qui nunc mea pectora versat;\n  Nescio quid terris mens mea maius agat:[300]                      2010\n  Sic iterum corde nouiter spasmatus ab infra\n  In terram cecidi mortis ad instar ego.\n  Tandem cumque leuans oculos et corpus ab ymo\n  Erexi, vidi post et vtrumque latus,\n  Ecce nichil penitus fuerat, velut vmbra set omnis\n  Turba que nauis abest, solus et ipse fui.\n  Cum me perpendi solum, magis vnde dolebam,[301]\n  Fit contristatus spiritus atque meus,\n  Ipsa michi subito vox celica, quam prius ipse\n  Audieram, verbi more sequentis ait.                               2020\n    \u2018Nil tibi tristicia confert; si dampna per orbem\n  Circuiendo mare te timuisse liquet,[302]\n  Immo tibi pocius modo prouideas, quia discors\n  Insula te cepit, pax vbi raro manet.\n  Te minus ergo decet mundanos ferre labores,\n  Munera nam mundus nulla quietis habet:\n  Si tibi guerra foris pateat, tamen interiori\n  Pace, iuuante deo, te pacienter habe.\n  Dum furor incurrit, currenti cede furori,\n  Difficiles aditus impetus omnis habet;                            2030\n  Desine luctari, referant tua carbasa venti,\n  Vtque iubent fluctus sic tibi remus eat.\n  Siue die laxatur humus seu frigida lucent\n  Sidera, prospicias que freta ventus agit:\n  Tempora sicut erunt sic te circumspice, nulla,\n  Sint nisi pre manibus, secula visa cape:\n  Ludit in humanis diuina potencia rebus,\n  Et certam presens vix habet hora fidem.\n  Semper agas timidus, et que tibi leta videntur,\n  Dum loqueris fieri tristia posse putes:                           2040\n  Qui silet est firmus, loquitur qui plura repente,\n  Probra satis fieri postulat ipse sibi.\n  Ocia corpus alunt, corpus quoque pascitur illis,\n  Excessusque tui dampna laboris habent:\n  Gaudet de modico natura, set illud habundans\n  Quod nimis est hominem semper egere facit:\n  Te tamen admoneo, tibi cum dent ocia tempus,\n  Quicquid in hoc sompno visus et auris habent,\n  Scribere festines, nam sompnia sepe futurum\n  Indicium reddunt.\u2019 Vocis et ecce sonus                            2050\n  Amplius hiis dictis non est auditus, et illo\n  Contigit vt gallus tempore more suo\n  Lucis in aurora cantum dedit, vnde remoto\n  Euigilans sompno sic stupefactus eram,\n  Vix ego quod potui cognoscere si fuit extra\n  Corpus quod vidi, seu quod abintus erat.\n  Nunc quia set vigilo viuens terrore remoto,\n  Est mea cum domino spes magis aucta meo.\n=Hic reddit vigilans gracias deo, qui eum in sompnis a pelago\nliberauit.=\nCap^m. xxi.\n    Clarius aspiciens oculis vigilantibus orbem,\n  Nubeque depulsa convaluisse diem,                                 2060\n  Percipiens furias veteri de lege repressas,\n  Et noua quod fractum lex reparasset iter,\n  Illesosque mei nunc palpans corporis artus,\n  Exultans humeros sustinuisse caput,\n  Creuit amicicia vetus et fugit impetus ire,\n  Et renouantur eo tempore iura viri.\n  Tunc prius ad dominum cordis nouitate reviuens\n  Cantica celsithrono laudis honore dedi:\n  Non tamen ad plenum fateor mea corda redisse,\n  Qui mala tam subito tanta per ante tuli.[303]                     2070\n  Qui semel est lesus fallaci piscis ab hamo,\n  Sepe putat reliquis arma subesse cibis;\n  Vix satis est hodie tutus qui corruit heri,[304]\n  Tranquillas eciam naufragus horret aquas:\n  Sic ego dum recolo steteram quibus ipse periclis,\n  Dampna priora michi posteriora timent:\n  In pelago positus sic me meminisse procellam\n  Nosco, quod a mentis non cadet ipsa viis.\n    Me miserum! quanto cogor meminisse dolore\n  Temporis illius, quo dolor omnis erat!                            2080\n  Nunc tamen euasus, quia viuo furore remoto,\n  Cum laudis iubilo cantica soluo deo.[305]\n  Stella Maria maris, michi que mulcebat amaros\n  Fluctus ne periam, laudo quietus eam.\n  Gaudeo pre cunctis quia non me Cilla vorauit,\n  In cuius positus gutture totus eram:\n  Hostibus in mediis interque pericula versor,\n  Set pietate dei sum modo liber ego:\n  Sic ego transiui latebras horrenda ferarum\n  Oraque, nec mortis morsus habebar eis.                            2090\n  Vt rosa per spinas non nouit acumine pungi,\n  Eripior gladio sic ferientis ego.\n    Sic cum rusticitas fuerat religata cathenis,\n  Et paciens nostro subiacet illa pede,[306]\n  Ad iuga bos rediit, que sub aruis semen aratis\n  Creuit, et a bello rusticus ipse silet.\n  Sic ope diuina Sathane iacet obruta virtus,\n  Que tamen indomita rusticitate latet;\n  Semper ad interitum nam rusticus insidiatur,\n  Si genus ingenuum subdere forte queat.                            2100\n  Nam fera rusticitas nullo moderatur amore,\n  Corde set aduerso semper amara gerit:\n  Subditus ipse timet nec amat seruilis arator,\n  Fedat et hunc cicius qui magis ornat eum.\n  Forcius ergo timor stimulans acuatur in ipsos,\n  Et premat hos grauitas quos furit illa quies:\n  Qui premunitur non fallitur ingeniosus,\n  Per mala preterita dampna futura cauet.\n  Dextra tamen domini virtutem fecit, vt illa\n  Contritus laqueus est, a quo liber abiui,\n  Et velut a sompno sum renouatus homo.\n  Vt cecidi subito, subiti releuamina casus\n  Dat deus, et lapsum subleuat ipse pedem:\n  Viuere nunc video michi sompnum, nunc puto vitam\n  Esse meam, nouitas cor michi tanta tenet:\n  Me polus absoluit, quamuis sua fulmina misit,\n  Terret nec nocuit illa procella michi.\n    Qui michi consilium viuendi mite dedisti,\n  Cum foret in misero pectore mortis amor,                          2120\n  Est michi, quod viuens tibi iam pro munere laudes\n  Reddo, quod vlterius sis michi vita deus:\n  Gaudia posco michi renoues, deus, est quia longo[307]\n  Tempore leticie ianua clausa mee.\n  O mea si tellus, quam non absorbuit equor,\n  Debita sciret eo reddere vota deo!\n  Castigauit eam dominus, nec in vlcera mortis\n  Tunc tradidit, set adhuc distulit ira manum.\n  Quicquid agant laudis alii, non ipse tacebo,\n  Quem deus in furiis vulsit ab ore maris:                          2130\n  Set quia tunc variis tumidis iactabar in vndis,\n  Que mea mens hausit, iam resoluta vomet.\n  Me licet vnda maris rapuit, mea numina laudo,\n  Fluctibus ingenium non cecidisse meum.\n  Dum mea mens memor est, scribens memoranda notabit,\n  In specie sompni que vigilando quasi\n  Concepi pauidus, nec dum tamen inde quietus\n  Persto, set absconso singula corde fero.\n  Non dedimus sompno quas sompnus postulat horas,\n  Tale licet sompnis fingo videre malum.                            2140\n  O vigiles sompni, per quos michi visio nulla\n  Sompniferi generis set vigilantis erat!\n  O vigiles sompni, qui sompnia vera tulistis,\n  In quibus exemplum quisque futurus habet!\n  O vigiles sompni, quorum sentencia scriptis\n  Ammodo difficilis est recitanda meis!\n  Vt michi vox alias que vidi scribere iussit,\n  Amplius ex toto corde vacare volo:\n  Quod solet esse michi vetus hoc opus ammodo cedat,\n  Sit prior et cura cura repulsa noua.                              2150\nFOOTNOTES:\n[144] Cap. i. _Heading_ 1 eciam _om._ D\n[145] 3 contingebant DL\n[146] 4 terre illius D\n[147] 5 omnium E quod omnium CGDLT\n[148] 7 nimis horribile _om._ L\n[149] Cap. i. 12 hilarem D hillarem CEL\n[150] 19 S _resumes here_\n[151] 21 themo CE\n[152] 40 _Text_ CEGT ffertilis occultam inuenit herba viam SD ffertilis\ninuenit occulta_m_ herba via_m_ L\n[153] 41 pruinosos _om._ E (_blank_)\n[154] 79 _No paragraph_ CE\n[155] 81 irriguis S irriguus CEGDL\n[156] 95 uolitabat CE\n[161] 117 veniens D cui] cum DH\u2082 voluptas _om._ D\n[162] 124 girovagando D girouogare L\n[163] 145 in antrum D\n[166] 165 Cumque DT\n[167] 209 possint D\n[168] 231 Non leuit_er_ D\n[171] 263 thauri SH\u2082 tauri CEGDT\n[172] 280 crapulus SCEGTH\u2082 ^{c}apul_us_ D\n[173] 302 Postea CED\n[174] 321 cancia EH\u2082 ffrancia D (_rubricator_)\n[175] 325 vrbis S urbes (vrbes) CEGDT\n[176] 349 Regia EDH\u2082\n[177] 379 vidique] vidi D\n[178] 396 Linquendo S\n[179] 431 Iehenne C\n[180] 447 hyspania CE\n[181] 465 super est S superest CED\n[182] 468 sit CEDH\u2082 sic SGT\n[184] 502 MS. Harl. 6291 (H) _begins here_\n[185] Cap. vii. _Heading_ 2 idest HGD\n[186] 3 associebantur SGH associabantur CED associantur T\n[187] 576 prestimulant S p_er_stimulant CED\n[188] 597 ludunt sed ludere D\n[189] 609 exercitus huius C exercitus eius D\n[190] 610 Beelzebub C\n[192] 666 viuere quisque D\n[193] Cap. ix. _Heading._ 2 _After_ Graculus H\u2082 _has_ sibi statum\nregiminis presumpsit aliorum et in rei veritate ille Graculus fuit dux\neorum, qui Graculus angilice vocatus est a gaye et secundum vulgare\ndictum appellatur Watte.\n[194] Cap. ix. _Heading_ 3 Gay SH Geay CT a Geay D Iay E\n[195] 725 alonge CE\n[196] 730 iniquus CED\n[197] 731 Iehenne C\n[198] 733 Rore quidem baratri D\n[199] Cap. x. _Heading_ 2 Vlixis CED\n[200] 747 turbaq_ue_ CE\n[202] 766 S _has lost one leaf containing_ ll. 766-856. _Text follows_ C\n[203] 766 _sybilla_ C sibilla EHD\n[204] 771 dominos sup_er_os nec adorant D\n[205] 779 Vluxis HT Vlixis CE Alixis D\n[206] Cap. xi. _Heading_ 3 tunc _om._ T\n[207] 784 Betteq_ue_ CEHG Recteq_ue_ DT hykke C hikke E hicke HGD\n[208] 788 Lorkin HGD\n[210] 790 Iacke HGD\n[212] 795 quamplures HGD\n[213] 811 eorum CEHGT earum D\n[214] 817 sonitum quoq_ue_ v_er_berat D\n[215] 821 Congestat D\n[216] 822 obstupuere C\n[217] 824 in cuius DT\n[218] 837 celeris C furorum D\n[219] 846 conchos D sibi _om._ D (_marg. rubr._ Defic_it_ in copia)\n[220] 855 roderat CEHGTH\u2082 roserat D rubedo D\n[222] 868 de S se CEHD\n[224] Cap. xiii. _Heading_ 2 idest HD\n[225] 4 pro tunc CEH\n[226] 882 poterat C\n[227] 893 _om._ D (_marg._ defic_it_ v_er_s_us_ in copia)\n[228] 920 vtrumque latus] vbiq_ue_ loca D\n[229] 947 stetit] rapit D\n[230] 948 preda p_er_acta D\n[232] 967 retor CEHG\n[233] 979 vrbis S orbis CEHD\n[234] 981 _om._ D (_margin_ defic_it_ v_er_s_us_ in cop_ia_) retro\ngrada C\n[235] 999 ylion CE Olion (_rubr._ ylion) D\n[236] 1019-1023 _Text over erasure_ SCHG _without erasure_ E _As\nfollows in_ D\n  Non pungens ramn_us_, sed oliua nitens, s_ed_ adornans\n  Ficus, sed blanda vitis, abhorret e_o_s:                         1020*\n  Non sum_m_us dominus regit hos, non sp_irit_us almus,\n  Nec lex nec C_ris_tus tunc dominatur eis;\n  Namq_ue_ creatorem nullo venerant_ur_ honore,\nTH\u2082 _also have this text, but in_ l. 1021 _these read_\n  Summus demon enim regit hos nam spiritus almus\n[237] 1071 repugnans CED repungnans SHGTH\u2082\n[239] 1105 Reproba D\n[240] 1107 perante HD\n[242] 1136 perfida SCHGDTH\u2082 perfide E\n[243] 1141 mutulati SHD mutilati CE\n[244] 1159 frangeret actum D\n[246] Cap. xv. _Heading_ 3 pro tunc CED\n[247] 4 huius ED\n[248] 1170 sepulcra D\n[249] 1173 hostia CE\n[253] 1209 mensas] mammas D\n[254] 1212 locus S thorus CEHGD\n[256] 1243 Eius enim nulla morbo medicina medet_ur_ D\n[258] 1271 cessat CEHDTH\u2082 cessit SG\n[259] 1273 Nulla sumunt spacia D\n[261] 1312 sit CE scit SHD\n[262] 1361 internis D\n[264] 1377 Iehenna C\n[265] 1386 ullo _om._ D (_marg._ defic_it_)\n[269] 1461 possum SHD possim CE\n[270] 1477 monstauerat S\n[271] 1485 corpusque reliquit _om._ D (_marg._ defic_it_)\n[272] 1525 statui CEHD statim SGH\u2082\n[275] 1575 redire EHD\n[276] 1588 Que modo SGD Quo modo H Quomodo CE\n[278] Cap. xvii. _Heading_ 2 persona propria CHDT\n[279] 1610 tutus] cautus D\n[281] 1662 patebit S\n[282] 1669 Pugnaq_ue_ CEDH\u2082 Pungnaq_ue_ SHGT\n[283] 1675 tumidus EH\n[285] Cap. xviii. _Heading_ 2 de certo remedio absque manu diuina CEHD\n[286] 1706 ille vel iste CE\n[288] 1776 boriam CE notum C\n[289] 1788 cordis S mentis CEHGDTH\u2082\n[290] 1848 timidis SCEHGH\u2082 timidus T tumidis D (_corr._)\n[292] 1870 imbuet SG imbuit CEH incidet D\n[293] 1874 infernis E infernus D\n[294] _Between 1939 and 1940_ D _inserts_ Nauigat vt portum queat\nhabere bonu_m_ (_marg._ Defic_it_ v_er_s_us_ i_n_ cop_ia_).\n[295] Cap. xx. _Heading_ 1 idest H _et_ D\n[296] 7 scrutineo CE\n[297] 1954 Occiani (occiani) SGHT occeani CED\n[298] 1965 inchola S incola CEHGDT\n[300] 2010 magis EDT\n[302] 2022 Circuiendo SHT Circueundo CED\n[304] 2073 hodie tutus S tutus hodie CEHGDT\n[305] 2082 soluo] psallo D\n[307] 2123 renoues est _et_ quia D\n[308]=Hic dicit quod ipse iam vigilans, secundum vocem[309] quam in\nsompnis acceperat,[310] intendit scribere ea que de mundo vidit et\naudiuit, et vocat libellum istum Vox Clamantis, quia de voce et clamore\nquasi omnium conceptus est; vnde in huius operis auxilium spiritum\nsanctum inuocat.=\n=Incipit prologus libri Secundi.=[311]\n    Multa quidem vidi diuersaque multa notaui,\n  Que tibi vult meminens scribere penna sequens:\n  Non tamen inceptis ego musas inuoco, nec diis\n  Immolo, set solo sacrificabo deo.\n  Spiritus alme deus, accendens pectore sensus,\n  Intima tu serui pectoris vre tui:\n  Inque tuo, Criste, laxabo nomine rethe,\n  Vt mea mens capiat que sibi grata petit.\n  Inceptum per te perfecto fine fruatur\n  Qui legis hec eciam, te supplico, vir, quod honeste\n  Scripta feras, viciis nec memor esto meis:\n  Rem non personam, mentem non corpus in ista\n  Suscipe materia, sum miser ipse quia.\n  Res preciosa tamen in vili sepe Minera\n  Restat, et extracta commoditate placet:\n  Hoc quod in hiis scriptis tibi dat virtutis honestas\n  Carpe, nec vlla tumens vlteriora pete.\n  Si te perstimulet stilus hic stillatus in aure,\n  Sit racio medicus mulceat inde graue:[312]                          20\n  Et si compositis verbis non vtar, vt illis\n  Metra perornentur, cerne quid ipsa notant:\n  Et rudis ipse rude si quid tractauero, culpe\n  Qui legis hoc parce, quod latet intus habe:\n  Et si metra meis incongrua versibus errent,\n  Que sibi vult animus congrua vota cape.\n  Rethorice folia quamuis formalia desint,\n  Materie fructus non erit inde minor:\n  Sint licet hii versus modice virtutis ad extra,[313]\n  Interior virtus ordine maior erit.                                  30\n    Quamuis sensus hebes obstet, tamen absque rubore\n  Que mea simplicitas sufficit illa dabo.\n  In sene scire parum multum solet esse pudori\n  Temporis amissi pre grauitate sui;\n  Set modo siqua sapit docet aut prouisa senectus,\n  Vix tamen hec grata vox iuuenilis habet.\n  Que scribunt veteres, licet ex feruore studentes,\n  Raro solent pueris dicta placere satis;\n  Obloquioque suo quamuis tamen ora canina\n  Latrent, non fugiam quin magis ista canam.                          40\n  De saxis oleum, de petra mel tibi sugge,\n  Deque rudi dociles carmine sume notas.\n  Quicquid ad interius morum scriptura propinat,\n  Doctrine causa debet habere locum:\n  Verba per os asini qui protulit, hic mea spes est,\n  Eius vt ad laudem cercius ore loquar.\n  Ergo recede mee detractor simplicitati,\n  Nec mea scripta queat rodere liuor edax:\n  Lite vacent aures lectoris et obuia cedant\n  Murmura, differ opus, invida turba, tuum.                           50\n  Si tamen incendat Sinon Excetraque sufflet,[314]\n  Non minus inceptum tendo parare stilum.\n  Est oculus cecus, aurisque manet quasi surda,\n  Qui nichil vt sapiat cordis ad yma ferunt;\n  Et si cor sapiat quod non docet, est quasi pruna\n  Ignea, sub cinere dummodo tecta latet.\n  Nil fert sub modio lucens candela reconsa,\n  Pectoris aut sensus ore negante loqui.\n  Quid si pauca sciam, numquid michi scribere pauce\n  Competit, immo iuuat alter vt illa sciat.                           60\n  De modicis igitur modicum dabo pauper, et inde\n  Malo valere parum quam valuisse nichil.\n  Non miser est talis, aliquid qui non dare possit;\n  Si dare non possum munera, verba dabo.\n  Attamen in domino credenti nulla facultas\n  Est impossibilis, dum bene sentit opus.\n    Gracia quem Cristi ditat, non indiget ille;\n  Quem deus augmentat possidet immo satis:\n  Grandia de modico sensu quandoque parantur,\n  Paruaque sepe manus predia magna facit:                             70\n  Sepius ingentes lux pellit parua tenebras,\n  Riuulus et dulces sepe ministrat aquas.\n  Constat difficile iustum nichil esse volenti;\n  Vt volo, sic verbum det deus ergo meum.\n  Non tamen ex propriis dicam que verba sequntur,\n  Set velut instructus nuncius illa fero.\n  Lectus vt est variis florum de germine fauus,\n  Lectaque diuerso litore concha venit,\n  Sic michi diuersa tribuerunt hoc opus ora,\n  Et visus varii sunt michi causa libri:                              80\n  Doctorum veterum mea carmina fortificando\n  Pluribus exemplis scripta fuisse reor.\n  Vox clamantis erit nomenque voluminis huius,\n  Quod sibi scripta noui verba doloris habet.\n=Hic dicit, secundum quod de clamore communi audiuit, qualiter status\net ordo mundi precipue in partibus istis in peius multipliciter\nvariantur; et quomodo super hoc vnusquisque fortunam accusat.=\n=Incipit liber Secundus.=\nCap^m i.\n    Incausti specie lacrimas dabo, de quibus ipse\n  Scribam cum calamo de grauitate nouo.\n  Esse virum vanum Salomon dat et omnia vana,\n  Datque nichil firmum preter amare deum.\n  Quotquot nascuntur vox illis prima doloris,\n  Incipit a fletu viuere quisquis homo:\n  Omnes post lauacrum temptacio multa fatigat,\n  Demonis ars, carnis pugna, cupido grauis:[315]\n  Nunc stat et abstat homo, flat et efflat, floret et aret,[316]\n  Nec manet vllus ei firmus in orbe gradus.                           10\n  Incipit ecce mori vir, cum iam fuderit aluo\n  Mater eum, quem post terminat hora breuis:\n  Infantem fletus, puerum scola, luxus adultum,\n  Ambicioque virum vexat auara senem;\n  Sola nec vna dies homini tam leta ministrat,\n  Quin dolor ex aliqua parte nocebit ei.\n    Si tamen esse potest quod felix esset in orbe,\n  Dudum felices nos dedit esse deus:\n  Quicquid summa manus potuit conferre creatis,\n  Contulit hoc nobis prosperitatis opus.                              20\n  Huius erat vite, si que sit, gloria summe,\n  Nobis pre reliquis amplificata magis.\n  Tuncque fuisse deum nobis specialius omni\n  Conuersum plebe clamor vbique fuit:\n  Famaque sic mundi, nobisque beacius omni\n  Tempus erat populo nuper; et ecce modo\n  Turpiter extincta sunt nostra beata vetusta\n  Tempora, nam presens torquet amara dies.\n  Quam cito venerunt sortis melioris honores,\n  Tam cito decasum prosperitatis habent:                              30\n  Nos cito floruimus, set flos erat ille caducus,\n  Flammaque de stipula nostra fit illa breuis;\n  Set labor et cure fortunaque moribus impar,\n  Quod fuit excelsum iam sine lege ruunt.\n  Nostra per inmensas ibant preconia gentes,\n  Que modo mutata sorte pericla ferunt.\n    Querunt propterea plures cur tempus et aura\n  Stat modo deterius quam solet esse prius:\n  Querunt cur tanta nobis quasi cotidiana\n  Assunt insolita nunc grauiora mala:                                 40\n  Nam nichil in terra contingens fit sine causa,\n  Sicut Iob docuit, qui mala multa tulit.\n  Se tamen inmunes cause communiter omnes\n  Dicunt, vt si quis non foret inde reus;\n  Accusant etenim fortunam iam variatam,\n  Dicentes quod ea stat magis inde rea.\n  Fortunam reprobat nunc omnis homo, quia mutat\n  Et vertit subito quod fuit ante retro;\n  Hocque potest speculo quisquis discernere nostro,\n  Que fuerat dulcis nunc fit amara nimis.                             50\n=Hic corripit fortunam et sui euentus inconstanciam deplangit.=\nCap^m. ii.\n    O tibi que nomen fortune concipis, illos\n  Quos prius exaltas cur violenta premis?\n  Hiis quibus extiteras pia mater dira nouerca\n  Efficeris, vario preuaricata dolo:\n  Quos conformasti tua sors dissoluit in iram,\n  Quos magis vnisti spergis in omne malum.[317]\n  Si pudor in facie fallente tua foret vllus,\n  Te quibus associas non inimica fores.\n  Dudum flore rosa fueras, set mole perurens\n  Nunc vrtica grauas quos refouere soles:                             60\n  Mobilis est tua rota nimis, subito quoque motu\n  Diuitis ac inopis alterat ipsa status.\n  Malo set a fundo conscendere summa rotarum,\n  Quam quod ab excelso lapsus ad yma cadam:\n  De super in subtus absit, de sub michi supra[318]\n  Adueniat, namque prospera lapsa nocent.\n  Est nam felicem puto maxima pena fuisse,\n  Quam miser in vita posset habere sua.\n    Est o quam verum, quod habenti multa dabuntur,\n  Qui tenet et pauca perdere debet ea!                                70\n  Hoc patet in nobis, quibus olim magnificatis\n  Gens quasi tota simul subdita colla dabat.\n  Patria nulla fuit, vbi nos in honore locati\n  Non fuimus, set nunc laus vetus exul abest:\n  Omnis enim terra nobis querebat habere\n  Pacem, nunc guerras hostis vbique petit.\n  Qui plana fronte dudum comparuit, ecce\n  Cornua pretendens obuius ipse venit;\n  Et qui cornutus fuerat, nunc fronte reflexa,\n  Cornibus amissis, vix loca tutus habet.                             80\n  Que fuerat terra bene fortunata per omne,\n  Dicunt fortunam iam periisse suam.\n  Dic set, fortuna, si tu culpabilis extas;\n  Credo tamen causa nulla sit inde tua:\n  Det quamuis variam popularis vox tibi famam,\n  Attamen ore meo te nichil esse puto.\n  Quicquid agant alii, non possum credere sorti,\n  Saltem dumque deus sit super omne potens.\n  Non te fortunam quicquid michi ponere credam,\n  Vt gens que sortem murmurat esse tuam:                              90\n  Hac tamen in carta, que sit sibi ficta figura,\n  Scribere decreui, set nichil inde michi.\n=Hic describit fortunam secundum aliquos, qui sortem fortune dicunt\nesse et casum.=\nCap^m. iii.\n    O fortuna, tibi quod aperte dicitur audi,\n  Inconstans animi, que nec es hic nec ibi:\n  Es facie bina, quarum deformiter vna\n  Respicit, ex et ea fulminat ira tua;\n  Altera felici vultu candescit, et ipsi\n  Hanc qui conspiciunt, prospera cuncta gerunt.\n  Sic odiosa tua facies et amabilis illa\n  Anxia corda leuat sepeque leta ruit:                               100\n  Ex oculo primo ploras, ridesque secundo,\n  Ac econuerso, te neque noscet homo.\n  Dum geris aspectum duplum variata per orbem,\n  Non te simplicibus constat inire viis.\n  Prosperitate tua stetero si letus in orbe,\n  Dum puto securo stare, repente cado;\n  Et timet incerta cor sepe doloris in vmbra,\n  Cum michi leticia cras venit ecce noua.\n  Omnia suntque tuo tenui pendencia filo,\n  Qui plus credit eis fallitur atque magis;                          110\n  Sique leues oculi sint ictus, sunt leuiora\n  Ordine precipiti pendula fata tua.\n    Munera nulla iuuant vt te possint retinere,\n  Nec domus est certa que stat in orbe tua.\n  Tu grauior saxis, leuior tu quam leuis aura,\n  Asperior spinis, mollior atque rosis:\n  Tu leuior foliis tunc cum sine pondere siccis\n  Mobilibus ventis arida facta volant;\n  Et minus est in te, quam summa pondus arista,\n  Que leuis assiduis solibus vsta riget.                             120\n  Tu modo clara dies, modo nox terrore repleta;\n  Tu modo pacifica, cras petis arma tua:\n  Nunc tua deliciis sors fulget, nunc et amaris\n  Pallet, vt incerta des bona desque mala:\n  Parca que larga manu tu singula premia confers,\n  Ac aufers cui vis, sic tua fata geris.\n    Non Iris tot diuersos in nube colores,\n  Marcius aut varia tempora Mensis habet,\n  Quin magis in mille partes tua tempora scindis,\n  Omnia dissimili tincta colore gerens.                              130\n  Est meretrice tuus amor et fallacior omni,\n  Et velut vnda maris sic venis atque redis:\n  Nemo sciet sero que sit tua mane voluntas,\n  Nam tua mens centri nescit habere locum:\n  Omne genus lustras, nec in vllo firma recumbis,\n  Turbinis et vento te facis esse parem.\n  Non tua conceptam michi firmant oscula pacem,\n  Nam tua principia finis habere negat:\n  Est sine radice tua plantula, nec diuturni\n  Floris habet laudem, namque repente cadit.                         140\n  Quod sibi permaneat tua nil sapiencia confert,\n  Set sunt ambigua singula dona tua:\n  Est tua prosperitas aduersis proxima dampnis,\n  Et tua, si que sit, gloria rite breuis.\n=Hic tractat vlterius de mutacione fortune secundum quod dicunt:\nconcludit tamen in fine, quod neque sorte aut casu, set ex meritis vel\ndemeritis sunt, ea que hominibus contingunt.=\nCap^m. iiii.\n    Frustrantur cuncti querentes gaudia mundi,\n  Nam fortuna nequit mel sine felle dare:\n  Invidie comes est melior fortuna, nec vmquam\n  Fida satis cuiquam, mobilis immo manet.\n  Quis miser ignarus fortune nesciat actus?\n  Quod dat idem tollit, infima summa facit.                          150\n  Fert vt luna suam fortuna perambula speram,\n  Decrescit subito, crescit et illa cito:[319]\n  Crescit, decrescit, stabilis nec in ordine sistit,[320]\n  Est nunc subtus ea, nunc et in orbe supra.\n  Regnabo, regno, regnaui, sum sine regno,\n  Omnes sic breuiter decipit illud iter.\n  Motibus innumeris variare momenta dierum,\n  Omne quod instituunt fata perire sinunt.\n  Quando fauet fortuna caue, rota namque rotunda\n  Vertit, et inferius que tulit alta premit:                         160\n  Quos vocat eicit, erigit, obruit, omnia voluit,\n  Esse suum proprium vendicat ipsa dolum.\n  Passibus ambiguis fortuna volubilis errat,\n  Et manet in nullo cotidiana loco:\n  En rapuit quodcumque dedit fortuna beatum,\n  Fit macer et subito qui modo crassus erat.\n  Dum iuuat et vultu ridet fortuna sereno,\n  Prospera tunc cuncta regna sequntur opes:[321]\n  Cum fugit illa, simul fugiunt, nec noscitur ille\n  Agminibus comitum qui modo cinctus erat.                           170\n    Monstrat in exemplis anni mutabile tempus,\n  Quam fortuna suis stat varianda modis.\n  Non est fortuna talis quin fallat amica,\n  Dum mentita sue lex regit acta rote.[322]\n  Hec rota continue per girum de leuitate\n  Vertitur, et nullo tempore fixa manet:\n  Hec rota personas mundi non excipit vllas;\n  Hec rota castigat, soluit, et omne ligat.\n  Non illam flectis precibus, non munere mulces,\n  Non nullis lacrimis nemo mouebit eam:                              180\n  Non sexus, non condicio, non ordo vel etas,\n  Nil compellit eam cum pietate pati.\n  Ciuis et agricola, rex, rusticus, albus et ater,\n  Doctus et insipiens, diues inopsque simul,\n  Mitis et impaciens, pius, atrox, equs, iniqus,\n  Sunt in iudicio, iudice sorte, pares.\n  Hos premit, hos releuat, leuat hos vt ad yma retrudat,\n  Interutrumque iocat quos ad vtrumque vocat:\n  Ludit et illudit rebus, cum lubricus axis\n  Labitur et secum lubrica queque facit.                             190\n  Hec rota nugatrix sic girovagatur eodem\n  Motu, ne possit rebus inesse quies.\n    Impetus euertit quicquid fortuna ministrat\n  Prospera, nec stabilem contulit ipsa statum.\n  Heu! cur tanta fuit concessa potencia tali,\n  Cui nichil est iure iuris in orbe datum?\n  Si quid iuris habet, surrepcio dicitur esse,\n  Nam de iure nichil quo dominetur habet.\n  Sic dicunt homines, qui credunt omnia casu\n  Quod deus extruxit ipsa mouere potest:                             200\n  Set fortuna tamen nichil est, neque sors, neque fatum,\n  Rebus in humanis nil quoque casus habet:\n  Set sibi quisque suam sortem facit, et sibi casum\n  Vt libet incurrit, et sibi fata creat;\n  Atque voluntatis mens libera quod facit actum\n  Pro variis meritis nomine sortis habet.\n  Debet enim semper sors esse pedisseca mentis,\n  Ex qua sortitur quod sibi nomen erit:\n  Si bene vis, sequitur bona sors; si vis male, sortem\n  Pro motu mentis efficis esse malam.                                210\n  Si super astra leues virtutum culmine mentem,\n  Te fortuna sue ducit ad alta rote:\n  Set si subrueris viciorum mole, repente\n  Tecum fortunam ducis ad yma tuam.\n  Expedit vt sortem declines deteriorem,\n  Dum tuus est animus liber vtrumque sequi.\n=Hic dicit secundum scripturas et allegat, qualiter omnes creature\nhomini iusto seruientes obediunt.=\nCap^m. v.\n    Dixerat ista deus, si que preceperit ipse\n  Quis seruare velit, prospera reddet ei,\n  Campos frugiferos, botris vinetaque plena,\n  Temperiem solis et pluuialis aque;                                 220\n  Sidera compescet, Saturnum reddet amenum,\n  Qui fuerat pestis tunc erit ipse salus;\n  Inque suas metas gladius non transiet, immo\n  De virtute sua singula bella fugat.\n  Sic pax, sic corpus sanum, sic copia rerum\n  Sunt homini iusto, dum timet ipse deum:\n  Tempore quo iustus steterit, stant prospera secum,\n  Sique cadat iustus, prospera iure cadent;\n  Nam retrouersantur peruersi prospera iusti,\n  Cumque malus fuerit, carpet et ipse mala.                          230\n  Sic deus ex meritis disponit tempora nostris,\n  Vt patet exemplis, si memoranda legis.\n  Angelus hic cecum Raphael sanare Tobiam\n  Euolat e celis pronus in orbe viris:\n  Imperio iusti nequeunt obstare subacti\n  Tortores baratri, set famulantur ei:\n  Ac elementorum celestia corpora iustum\n  Subdita iure colunt, et sua vota ferunt.\n    In virtute dei sapiens dominabitur astra,[323]\n  Totaque consequitur vis orizontis eum:                             240\n  Circulus et ciclus, omnis quoque spera suprema\n  Sub pede sunt hominis quem iuuat ipse deus.\n  Sol stetit in Gabaon iusto Iosue rogitante,\n  Nec poterat gressus continuare suos;\n  Imperio Iosue solis rota non fuit ausa\n  Currere, set cursus nescia fixa stetit:\n  Stella quidem natum patefecit nuncia Cristum,\n  Quo pacem iustis reddidit ipse deus.\n  Aeream pestem legimus sanasseque sanctum\n  Gregorium Rome, subueniente prece.                                 250\n  Diuisit Moyses mare virga percuciente,\n  Quo poterat populus siccus inire pedes:\n  Firma fides Petri dum cepit credere Cristi\n  Verba, viam pedibus prebuit vnda maris:\n  Propter Heliseum limpharum gurgite mersum\n  Ferrum transiliit desuper atque redit.\n  Ignea tres pueros fornax suscepit Hebreos,\n  Flamma set illesis victa pepercit eis.\n  Terra set Hillario, que plana fuit prius, almo\n  Ex duris Moyse saxis heremique iubente\n  Dum saliunt fluctus, gens bibit atque pecus:\n  Montes rex Macedum diuisos consolidauit;\n  Ex precibus iustis sic dedit esse deus.\n    Omnis in orbe fera iusti virtute subacta\n  Est, draco sicque leo, quos sibi subdit homo:[324]\n  Namque per hoc iustum nouit Babilon Danielem,\n  Romaque Siluestrum senserat esse sacrum.\n  Aeris et volucres iussu Moysi ceciderunt,\n  Inque cibos populi subiacuere dei:                                 270\n  Et piscis triduo Ione seruiuit in vndis,\n  Dum Niniue portu ventre refudit eum.\n  Omnia sic iusto patet vt diuina creata\n  Subueniunt homini, subdita sunt et ei.\n  O quam diues homo, quam magno munere felix,\n  Cui totus soli subditur orbis honor!\n  Felix pre cunctis, cui quicquid fabrica mundi\n  Continet, assurgit et sua iussa facit.\n  Si tamen econtra iustus sua verterit acta,[325]\n  Illico peruersum senciet inde malum.                               280\n=Hic tractat secundum scripturas et allegat, qualiter omnes creature\nhomini peccatori aduersantes inobediunt.=\nCap^m. vi.\n    Dum Dauid ipse scelus commisit, in aere pestis\n  Congelat, et gentem sternit vbique suam:\n  Et pro peccatis Sodomam combusserat ignis,\n  Estque Chore culpis eius adusta domus:\n  Propter peccatum torrens peruenit aquarum,\n  In moriendo quibus condolet omne genus:\n  Et terre solida viciis fuerant liquefacta,\n  Dum Dathan ac Abiron scissa cauerna vorat:\n  Angelus et domini Sirie turmas dedit ensi,\n  Lisiamque ducem fecit inire fugam:                                 290\n  Septem nocte viros Sarre iugulauit iniquos\n  Demon et Asmodeus, vult ita namque deus.\n    Nil fortuna potest iniusto ferre salutis,\n  Namque creans obstant atque creata simul:[326]\n  Nil valet auferre iusto fortuna valoris,\n  Nam deus ipse iuuat, et sibi fata nichil.\n  Vires Sampsoni, vel sensum quis Salomoni,\n  Absolon aut speciem contulit? Ecce quidem\n  Corpora natura dedit, et sic exiget illa,\n  Sic patet vt fortuna nichil valet addere nobis,\n  Tollere seu quicquid, cum nichil ipsa dedit.\n  Cum tam pacificum rexit Salomon sibi regnum,[328]\n  Tot quoque diuicie quando fuere sue,\n  Cumque Philisteum constat vicisse gigantem\n  Funda manu Dauid, num deus ista tulit?\n  Cumque dies fuerant Ezechie morientis\n  Sic elongati, mors quoque cessit ei,\n  Set cum de culpa fuit excusata Susanna,\n  Hester et in populo glorificata suo,                               310\n  Dic que fortuna tunc prospera contulit ipsis?[329]\n  Nulla, puto, neque iam quis rogo causet eam.\n  In recolente deum non est fortuna colenda,\n  Nec faciente malum sors valet esse bona.\n    Quid Pharao poterat fortunam corripuisse,\n  Cumque furore sui tot periere viri?\n  Aut Nabugodonosor sua quod mutata figura\n  In pecus extiterat, quid nisi culpa dabat?\n  Aut quid et ille Sa\u00fcl, qui regnum perdidit et se,\n  Num quia precepti fit reus ipse dei?                               320\n  Non Azariam lepra candida sorte subegit,\n  Vsurpans templi presulis acta sibi?\n  Set quid Achab dicet? Naboth dum tolleret agrum,\n  Eius auaricia fit sibi causa necis.\n  Aut Roboas? quoniam senium bona dogmata spreuit,\n  Diuisum regnum plangit habere suum.\n  Aut Phinees et Ophni, quos belli strauerat ensis,\n  Archaque capta fuit? preuia culpa tulit.\n  Aut quid Hely, qui retrocadens sibi vertice fracto\n  Corruit a Sella, dum stupet inde noua?                             330\n  Non sors fortune poterat sibi talia ferre,\n  Set pro peccatis contigit illud eis.\n  Qui male fecerunt mala premia fine tulerunt,\n  Namque malos iuste perdidit ipse male.\n    Cum simulacra colens populus peccasset Hebreus,\n  Illum tradebat hostibus ira dei:\n  Cum prece pulsaret celum simulacra relinquens,\n  Hostes terga dabant, illud agente deo.\n  Iudei reges valuerunt tunc super omnes,\n  Hostiles acies populus Iudeus in armis\n  Semper deuicit, dum bonus ipse fuit:\n  Set cum transgressi fuerant, tunc hostis vbique\n  Victos, captiuos, sternere cepit eos.\n  Ex meritis vel demeritis sic contigit omne,\n  Humano generi quicquid adesse solet:\n  Sic vario casu versabitur alea mundi,\n  Dum solet in rebus ludere summa manus.\n=Hic loquitur de deo summo Creatore, qui est trinus et vnus, in cuius\nsciencia et disposicione omnia creata reguntur.=\nCap^m. vii.\n    Est deus omnipotens solus qui cuncta gubernat,\n  Omnia preuidit totus vbique manens;                                350\n  Omnia ventura sibi sunt presencia semper,\n  Quam prius et fiant, hec quasi facta videt.\n  Ante creaturam genitor deus, et genitura\n  Prima creatura, causaque prima mouens.\n  Omne quod est esse certum sibi tempus habebat,\n  Ante quidem tempus set deus omne fuit:\n  Omne quod est, quod erat, quod erit, quod ducit ad esse,\n  Est deus, et nec ei temporis esse datur:\n  Nulla coeua deo poterunt se tempora ferre,\n  Sic patet est dominus iure priore deus.                            360\n    Est pater, est natus deus, est et spiritus almus,\n  Tres ita personas nomina trina sonant:\n  Quelibet hic persona deus dominusque vocatur,\n  Est deus et dominus solus et vnus idem.\n  Hee sunt persone tres, set substancia simplex,\n  Hee tres sunt vnum, non tria, tres set idem:\n  Hiis tribus vna manet essencia, tres deus vnus,\n  Hic nichil aut maius aut minus esse potest:\n  Vna tribus mens, vna trium substancia simplex,\n  Vna tribus bonitas, vna Sophia trium.                              370\n    Est ignis, calor et motus tria, sicque videntur;\n  Hec tria sic semper feruidus ignis habet:\n  Sic pater et natus et spiritus in deitate\n  Tres sunt, et solum cum paritate notant.\n  Cum dominus dicat, \u2018Hominem faciamus,\u2019 in illo\n  Clarius insinuat que sit habenda fides:\n  Hic persona triplex auctore notatur in vno,[330]\n  Cum maneat simplex in deitate sua.\n=Hic loquitur de filio dei incarnato domino nostro Ihesu Cristo, per\nquem de malo in bonum reformamur.=\nCap^m. viii.\n    Nunc incarnatum decet et nos credere natum,\n  Quem colimus Cristum credulitate Ihesum.                           380\n  Sic opus incepit natus, de corde paterno,\n  De gremio patris venit ad yma deus.\n  De patre processit, set non de patre recessit,\n  Ad mundi veniens yma, set astra tenens;\n  Semper enim de patre fuit, fuit in patre semper,\n  Semper apud patrem, cum patre semper idem:\n  Assumpsit carnem factus caro, nec tamen illam\n  Desiit assumens esse quod ante fuit:\n  Vnitur caro sic verbo, quod sint in eadem\n  Quod fuit, hoc semper mansit, quod non fuit, illud\n  Virginis in carne sumpsit, et illud erat.\n  Par opus huic operi nusquam monstratur, honori\n  Nullus par potuit esse, Maria, tuo.\n  Infirmus carne, set robustus deitate,\n  Carne minor patre, par deitate manens:\n  Hinc alit, hinc alitur, hinc pascit, pascitur inde,\n  Hinc regit, hinc regitur, hinc nequit, inde potest:\n  Hinc iacet in cunis et postulat vbera matris,\n  Hinc testatur eum celicus ordo deum:                               400\n  Hinc presepe tenet artum sub paupere tecto,\n  Hinc ad eum reges preuia stella trahit:\n  Hinc sitis, esuries, lacrime, labor atque dolores,\n  Et tandem potuit sustinuisse mori.\n  Ponitur in precio res impreciabilis, ipse\n  Proditur et modico venditur ere deus:\n  Postque salus, vita, seui predacio claustri;\n  Inde resurexit regna paterna petens:[331]\n  Iudicioque suo, finis cum venerit orbis,\n  Attribuet cunctis que meruere prius.                               410\n    Sic homo perfectus, sic perfectus deus idem,\n  Exsequitur plene quicquid vtrumque decet.\n  Suggerit hoc verum mortale quod vbera suggit,\n  Quod noua stella gerit suggerit esse deum:\n  Quod presepe tenet, hominis; quod tres tribus vnum\n  Muneribus laudant, cernitur esse dei.\n  Vt sit inops diues, deus infans, rex sine lecto,\n  Lactis opem poscit pascere cuncta potens,\n  Hospicium presepe tenens, cui fabrica mundi\n  Est domus, et thalamus ardua tecta poli.                           420\n  Venit vt esuriat panis, requiesque laboret,\n  Fons siciat, penas possit habere salus,\n  Lux obscurari tenebris, sol luce carere,\n  Et contristari gloria, vita mori.\n  Hec ita sponte tulit proprio commotus amore,\n  Vt deus in nostra carne maneret homo.\n  Sicut Adam fragilis fit primi causa doloris,\n  Ille deus fortis letificauit opus:\n  Culpa prioris Ade nascentes vulnerat omnes,\n  Donec sanet eos vnda sequentis Ade.                                430\n  Primus Adam pecudi, volucri dominatur et angui,\n  Sub pede noster habet cuncta secundus Adam.\n  Tempore descensus veteri fuit ad loca flendi,\n  Ad loca gaudendi lex noua fecit iter.\n  Vt sic credat homo fore qui vult saluus oportet,\n  Nec sciat vlterius quam sibi scire licet.\n=Hic dicit quod quilibet debet firmiter credere, nec vltra quam decet\nargumenta fidei inuestigare.=\nCap^m. ix.\n    Cum deus ex nichilo produxit ad esse creata,\n  Ipse deus solus et sine teste fuit.\n  Vt solus facere voluit, sic scire volebat\n  Solus, et hoc nulli participauit opus.                             440\n  Materies nulla, subtilis forma, perhennis\n  Compago nostre nil racionis habet.\n  Subde tuam fidei mentem, quia mortis ymago\n  Iudicis eterni mistica scire nequit:\n  Letitiam luctus, mors vitam, gaudia fletus,\n  Non norunt, nec que sunt deitatis homo:\n  Non tenebre solem capiunt, non lumina cecus,\n  Infima mens hominis nec capit alta dei.\n  Nempe sacri flatus archanum nobile nunquam\n  Scrutari debes, quod penetrare nequis.                             450\n    Cum non sit nostrum vel mundi tempora nosse,[332]\n  Vnde creaturas nosse laborat homo?\n  Nos sentire fidem nostra racione probatam,\n  Non foret humanis viribus illud opus.\n  Humanum non est opus vt transcendat ad astra,\n  Quod mortalis homo non racione capit:\n  Ingenium tante transit virtutis in altum,\n  Transcurrit superos, in deitate manet.\n  Qui sapienter agit, sapiat moderanter in istis,\n  Postulet vt rectam possit habere fidem.                            460\n  Ingenium mala sepe mouent; non nosse virorum[333]\n  Est quid in excelsis construit ipse deus:\n  Multa viros nescire iuuat; pars maxima rerum\n  Offendit sensus; sobrius ergo sciat:\n  Committat fidei quod non poterit racioni,\n  Quod non dat racio det sibi firma fides.\n    Adde fidem, nam vera fides, quod non videt, audit,\n  Credit, sperat, et hec est via, vita, salus.\n  Argumenta fides dat rerum que neque sciri\n  Nec possunt mente nec racione capi:                                470\n  Vera fides quicquid petit impetrat, omne meretur,\n  Quicquid possibile creditur ipsa potest.\n  Lingua silet, non os loquitur, mens deficit, auris\n  Non audit, nichil est hic nisi sola fides.\n  Vna quid ad solem sintilla valet, vel ad equor\n  Gutta, vel ad celum quid cinis esse potest?\n  Vult tamen a modicis inmensus, summus ab ymis,\n  Vult deus a nobis mentis amore coli.\n  Hunc in amando modus discedat, terminus absit;\n  Nam velut est dignus, nullus amauit eum.                           480\n  Ille docet quodcumque decet, set et aspera planat,\n  Curat fracta, fugat noxia, lapsa leuat:\n  Nam crux et roseo perfusi sanguine claui,\n  Expulso Sathana, nostra fuere salus.\n    Quisque Ihesum meditans intendere debet vt actus\n  Deponat veteres et meliora colat.\n  Vita per hoc nomen datur omnibus, et benedicti\n  Absque Ihesu solo nomine nemo potest.\n  Non est sanctus vt hic dominus, qui solus ab omni\n  Labe fuit mundus, sanctificansque reos.                            490\n  Et nisi tu non est alius, quia ~sunt~ nichil omnes\n  Hii quos mentitur aurea forma deos.\n  Sic beat ecclesia nos per te larga bonorum,\n  Et Sinagoga suis est viduata bonis.\n=Hic tractat quod in re sculptili vel conflatili non est confidendum,\nnec eciam talia adorari debent; set quod ex illis in ecclesia visis\nmens remorsa ad solum deum contemplandum cicius commoueatur.=\nCap^m. x.\n    O maledicta deo gens perfida, nempe pagani,\n  Quos incredulitas non sinit esse sacros;\n  Recta fides Cristi quos horret, nam sine recto\n  Iure creatoris ligna creata colunt.\n  Incuruatur homo, sese prosternit, adorat\n  Ligna sibi, lapides, que cernit ymagine sculpta,\n  Quodlibet ipse suum iactitat esse deum.\n  Quem deus erexit, pronus iacet ante fauillam,\n  Et sculptam statuam stipitis orat homo;\n  Orat opem, petit auxilium, nec muta refantur,\n  Postulat et manibus quos creat ipsa manus.\n  Quam vacui sensus est et racionis egeni,\n  Quod dominus rerum res facit esse deos!\n    O perturbate mentis reminiscere pensa,\n  Cuius erat primo condicionis homo:                                 510\n  Ad mentem reuoca titulum, quo te deus olim\n  Insignem fecit, cum dedit esse tibi.\n  Nonne fuit primo totus tibi conditus orbis,\n  Subiecteque tuis nutibus eius opes?\n  Non fuit ad cultum, factus fuit orbis ad vsum,\n  Esse tuus seruus, non deus esse tuus.\n  Que iubet ergo tibi racio, quod vel faber igne\n  Conflat vel ligno leuigat, esse deum?\n  O miser, vnde deos tibi dices ydola vana,\n  Tuque deo similis ad simulacra iaces?                              520\n  Omnibus, heu! viciis hec est insania maior,\n  Numina muta coli, dum nichil ipsa sciunt.\n  Que nec habent gressum, tactum, gustum neque visum,\n  Numquid ymaginibus sit reputanda salus?\n  Ad racionale quid brutum, quid minus illud\n  Ad vitale genus, quod neque viuit, erit?\n  Arboris est vna pars sulcus, pars et ymago,\n  Pars pulmenta coquit, arbor et vna fuit:\n  Ecce duas partes calco, set tercia sculpta\n  \u2018Fiat eis similis ea qui componit, et ille\n  Qui confidit eis\u2019: sic iubet ipse deus.\n  Dignior est sculptor sculpto: concluditur ergo\n  Quod nimis est fatuus qui colit actor opus.\n    Nos set ymaginibus aliter fruimur, puto, sculptis,\n  Non ad culturam ius minuendo dei;[335]\n  Nos set habemus eas, memores quibus amplius esse\n  Possumus, vt sanctis intima vota demus.\n  Credimus esse deum, non esse deos, neque ritus\n  Nos gentilis habet: absit ab orbe procul!                          540\n  Set cum causa lucri statuas componit et illas\n  Ornat, vt ex plebe carpere dona putet,\n  Qui sic fingit opus saltem deuotus ad aurum,\n  Nescio quid meriti fabrica talis habet.\n  Cumque deus Moysi fuerat de monte locutus,\n  Visa dei populo nulla figura fuit;\n  Nam si quam speciem populus vidisset, eadem\n  Forma fecisset sculptile forsan opus.\n  Set deus ex tali sculpto qui spernit honorem,\n  Noluit effigiem quamque notare suam;                               550\n  Est set ymago dei, puto, iuncta caro racioni,\n  Ex qua culturam vendicat ipse suam.\n    Vndique signa crucis in honore Ihesu crucifixi\n  Mentibus impressa sunt adoranda satis.\n  Vis crucis infernum vicit, veterisque ruine,\n  Demone deiecto, crux reparauit opus:\n  Crux est vera salus, crux est venerabile lignum,[336]\n  Mors mortis, vite porta, perhenne decus:\n  Pectora purificat, mentemque rubigine mundat,[337]\n  Clarificat corda, corpora casta facit;                             560\n  Dat sensus, auget vires, tollitque timorem[338]\n  Mortis, et ad martem corda parata facit.\n  In cruce libertas redit, et perit illa potestas,\n  Hoste triumphato, que dedit ante mori:\n  In cruce religio, ritus cultusque venuste\n  Gentis concludunt omnia sacra simul:\n  In cruce porta patet paradisi, flammeus ensis\n  Custos secreti desiit esse loci:\n  Ecce vides quantis prefulgeat illa figuris,\n  Pagina quam pulcre predicet omnis eam.                             570\n  Mira quidem crucis est virtus, qua tractus ab alto\n  Vnicus est patris, vt pateretur homo.\n  Vi crucis infernum Cristus spoliauit, et illam,\n  Perdita que fuerat, inde reuexit ouem:\n  Vi crucis in celum conscendit, et astra paterni\n  Luminis ingrediens ad sua regna redit:\n  Glorificata caro, que sustulit in cruce penas,\n  Presidet in celo sede locata dei.\n  Sic virtute pie crucis et celestis amoris\n  Surgit in ecclesia gracia lege noua.                               580\n=Hic dicit quod, exquo solus deus omnia creauit, solus est a creaturis\nadorandus, et est eciam magne racionis vt ipse omnia gubernet et\nsecundum merita et demerita hominum in sua voluntate solus iudicet.=\nCap^m. xi.\n    Semper id est quod erat et erit, trinus deus vnus;\n  Nec sibi principium, nec sibi finis adest:\n  Principium tamen et finem dedit omnibus esse,\n  Omnia per quem sunt, et sine quo nichil est.\n  Que vult illa potest vt sufficiens in idipsum;\n  Iussit, et illico sunt que iubet ipse fore:\n  Cuius ad imperium famulantur cuncta creata,\n  Hunc volo, credo meum celitus esse deum.\n  Dum sit aperta dei manus omnia replet habunde,\n  Auertenteque se, vertitur omne retro.                              590\n  Singula iudicio sapiens sic diuidit equo,\n  Fallere seu falli quod nequit ipse deus.\n  Res est equa nimis, deus exquo cuncta creauit,\n  Sint vt in arbitrio subdita cuncta suo.\n  Cum solo causante deo sint cuncta creata,\n  Num fortuna dei soluere possit opus?\n  Que nil principiis valuit, nec fine valebit,\n  Estimo quod mediis nil valet ipsa suis.\n    Quis terre molem celique volubile culmen,\n  Quis ve mouere dedit sidera? Nonne deus?                           600\n  Quis ve saporauit in dulcia flumina fontes,\n  Vel quis amara dedit equora? Nonne deus?\n  Conditor orbis ad hoc quod condidit esse volebat,\n  Vt deseruiret fabrica tota deo.\n  Terram vestiuit herbis et floribus herbas,\n  Flores in fructus multiplicare dedit:\n  Invigilat summo studio ditescere terram,\n  Et fecundare fertilitate sua:\n  Nec satis est mundus quod flumine, fontibus, ortis,\n  Floribus et tanto germine diues erat;                              610\n  Res animare nouas, varias formare figuras,\n  Et speciebus eas diuaricare parat.\n  Diuersi generis animancia terra recepit,\n  Ingemuitque nouo pondere pressa suo;[339]\n  Distribuitque locos ad eorum proprietates,\n  Iuxta quod proprium cuilibet esse dedit,\n  Montibus hiis, illis convallibus, hiis nemorosis,\n  Pluribus in planis dans habitare locis:\n  Aera sumpsit auis, piscis sibi vendicat vndas,\n  Planiciem pecudes, deuia queque fere.                              620\n  Ars operi dictat formas, opifexque figurat,\n  Artificis sequitur fabrica tota manum.\n    Fortune nichil attribuit, set solus vt ipse\n  Cuncta creat, solus cuncta creata regit:\n  Est nichil infelix, nichil aut de sorte beatum,\n  Immo viri meritis dat sua dona deus.\n  Quicquid adest igitur, sapiens qui scripta reuoluit\n  Dicet fortunam non habuisse ream:\n  Hoc fateor vere, quicquid contingit in orbe,\n  Nos sumus in causa, sint bona siue mala.                           630\nFOOTNOTES:\n[308] _Heading_ L _resumes here_\n[309] 1 vocem] visionem DH\u2082\n[310] 2 accep_er_at _et_ ex plebis voce co_mmun_i concepit L\n[311] Incipit prologus &c. _om._ L\n[312] 20 Sic EDL Set T\n[314] 51 Symon excetraq_ue_ L si non excecraq_ue_ D\n[315] Cap. i. 8 pugna CEDL pu_n_gna S pungna H\n[316] 9 obstat ED\n[317] 56 spargis CED\n[318] 65 Desuper EDLT\n[319] 152 Crescit decrescit/crescit D\n[320] 153 Crescit, decrescit] Decrescit subito D\n[323] 239 _No paragr. here_ CE\n[325] 279 Attamen econtra si iustus D\n[326] 294 obstat CGDL\n[327] 300 anime CEHGDL animi S\n[328] 303 _Paragraph here_ HDL\n[330] 377 Hic SCEHG Hec DLH\u2082\n[331] 408 resurexit SHT resurrexit CEDL\n[337] 559 mentesq_ue_ CEH\n[338] 561 f. _two lines om._ T\n[339] 614 Ingenuitq_ue_ DL\n=Hic dicit quod, exquo[340] non a fortuna, set meritis et demeritis,\nea que nos in mundo prospera et aduersa vocamus digno dei iudicio\nhominibus contingunt, intendit consequenter scribere de statu hominum,\nqualiter se ad presens habent, secundum hoc quod per sompnium superius\ndictum vidit et audiuit.=\n=Incipit prologus libri tercii.=\n    Cum bona siue mala sit nobis sors tribuenda\n  Ex propriis meritis, hiis magis hiisque minus,\n  Fit mundique status in tres diuisio partes,\n  Omnibus vnde viris stat quasi sortis opus,\n  Et modo per vicia quia sors magis astat iniqua,\n  Ponderet in causis quilibet acta suis:\n  In quocumque gradu sit homo, videatur in orbe\n  Que sibi sunt facta, sors cadit vnde rea.\n  Non ego personas culpabo, set increpo culpas,[341]\n  Quas in personis cernimus esse reas.                                10\n  A me non ipso loquor hec, set que michi plebis\n  Vox dedit, et sortem plangit vbique malam:\n  Vt loquitur vulgus loquor, et scribendo loquelam[342]\n  Plango, quod est sanctus nullus vt ante status.\n  Quisque suum tangat pectus videatque sequenter\n  Si sit in hoc talis vnde quietus erit.[343]\n  Nescio quis purum se dicet, plebs quia tota\n  Clamat iam lesum quemlibet esse statum.\n  Culpa quidem lata, non culpa leuis, maculauit\n  Tempora cum causis, nos quoque nostra loca:                         20\n  Nil generale tamen concludam sub speciali,\n  Nec gero propositum ledere quemque statum.\n    Nouimus esse status tres, sub quibus omnis in orbe\n  More suo viuit atque ministrat eis.\n  Non status in culpa reus est, set transgredientes\n  A virtute status, culpa repugnat eis.\n  Quod dicunt alii scribam, quia nolo quod vlli\n  Sumant istud opus de nouitate mea.\n  Qui culpat vicia virtutes laudat, vt inde\n  Stet magis ipse bonus in bonitate sua:                              30\n  Vt patet oppositum nigris manifestius album,\n  Sic bona cum viciis sunt patefacta magis:\n  Ne grauet ergo bonos, tangat si scriptor iniquos,\n  Ponderet hoc cordis lanx pacientis onus:\n  Vera negant pingi, quia vera relacio scribi\n  Debet, non blandi falsa loquela doli.\n  Si qua michi sintilla foret sensus, precor illam\n  Ad cumulum fructus augeat ille deus:\n  Si qua boni scriptura tenet, hoc fons bonitatis\n  Stillet detque deus que bona scribat homo:                          40\n  Fructificet deus in famulo que scripta iuuabunt,\n  Digna ministret homo semina, grana deus.\n  Mole rei victus fateor succumbo, set ipsam\n  Spes michi promittit claudere fine bono:\n  Quod spes promittit, amor amplexatur, vtrique\n  Auxiliumque fides consiliumque facit;[344]\n  Suggerit, instigat, suadet, fructumque laboris\n  Spondet, et exclamat, \u2018Incipe, fiet opus.\u2019\n    Quo minor est sensus meus, adde tuum, deus, et da,\n  Vt nichil abrupte ~sibi pre~sumat stilus iste,\n  Da veniam cepto, te, deus, oro, meo.\n  Non ego sidereas affecto tangere sedes,\n  Scribere nec summi mistica quero poli;\n  Set magis, humana que vox communis ad extra\n  Plangit in hac terra, scribo moderna mala:\n  Vtilis aduerso quia confert tempore sermo,\n  Promere tendo mala iam bona verba die.[345]\n  Nulla Susurro queat imponere scandala, per que\n  Auris in auditu negligat ora libri:                                 60\n  Non malus interpres aliquam michi concitet iram,\n  Quid nisi transgressis dum loquar ipse reis.\n  Erigat, oro, pia tenuem manus ergo carectam,\n  Vt mea sincero currat in axe rota:\n  Scribentem iuuet ipse fauor minuatque laborem,\n  Cum magis in pauido pectore ~per~stat opus:\n  Omnia peruersas poterunt corrumpere mentes,\n  Stant tamen illa suis singula tuta locis:\n  Vt magis ipse queam, reliqui poterintque valere,[346]\n  Scit deus, ista mei vota laboris erunt.                             70\n  Aspice, quique leges ex ipsis concipe verbis,\n  Hoc michi non odium scribere suadet opus.\n  Si liber iste suis mordebitur ex inimicis,\n  Hoc peto ne possint hunc lacerare tamen:\n  Vade, liber, seruos sub eo qui liberat omnes,\n  Nec mala possit iter rumpere lingua tuum;\n  Si, liber, ora queas transire per inuida liber,\n  Imponent alii scandala nulla tibi.\n  Non erit in dubio ~mea vox~ clamans, erit omnis\n  Namque fides huius maxima vocis homo.                               80\n  Si michi tam sepe liquet excusacio facta,\n  Ignoscas, timeo naufragus omne fretum.\n    O sapiens, sine quo nichil est sapiencia mundi,\n  Cuius in obsequium me mea vota ferunt,\n  Te precor instanti da tempore, Criste, misertus,\n  Vt metra que pecii prompta parare queam;\n  Turgida deuitet, falsum mea penna recuset\n  Scribere, set scribat que modo vera videt.\n  In primis caueat ne fluctuet, immo decenter\n  Quod primo po~nit~ carmine seruet opus:[347]                          90\n  Hic nichil offendat lectorem, sit nisi verum\n  Aut veri simile, quod mea scripta dabunt.\n  In te qui es verus mea sit sentencia vera,\n  Non ibi figmentum cernere possit homo:\n  Conueniatque rei verbum sensumque ministret,\n  Dulce sit et quicquam commoditatis habens:\n  Absit adulari, nec sit michi fabula blesa,\n  Nec michi laus meriti sit sine laude tua.\n  Da loquar vt vicium minuatur et ammodo virtus\n  Crescat, vt in mundo mundior extet homo:                           100\n  Tu gressus dispone meos, tu pectus adauge,\n  Tu sensus aperi, tu plue verba michi;\n  Et quia sub trino mundi status ordine fertur,\n  Sub trina serie tu mea scripta foue.\n  Hiis tibi libatis nouus intro nauta profundum,\n  Sacrum pneuma rogans vt mea vela regas.\n=Hic tractat qualiter status et ordo mundi in tribus consistit\ngradibus, sunt enim, vt dicit, Clerus, Milicies, et Agricultores, de\nquorum errore mundi infortunia nobis contingunt. Vnde primo videndum\nest de errore cleri precipue in ordine prelatorum, qui potenciores\naliis existunt; et primo dicet de prelatis illis qui Cristi scolam\ndogmatizant et eius contrarium operantur.=\n=Incipit liber tercius.=[348]\nCap^m. i.\n    Sunt Clerus, Miles, Cultor, tres trina gerentes,\n  ~Set de prelatis scribere tendo prius.~\n  ~Scisma patens hodie monstrat quod sunt duo pape,~\n  ~Vnus scismaticus, alter et ille bonus:~\n  ~Francia scismaticum colit et statuit venerandum,~\n  ~Anglia set rectam seruat vbique fidem.~\n  ~Ergo meis scriptis super hoc vbicumque legendis~\n  ~Sint bona dicta bonis, et mala linquo malis.~\n    ~Inter prelatos dum Cristi quero sequaces,~\n  ~Regula nulla manet, que prius esse solet.~                         10\n  ~Cristus erat~ pauper, ~illi~ cumulantur in auro;\n  Hic pacem dederat, hii ~modo~ bella ~mouent~:\n  ~Cristus erat~ largus, hii sunt velut archa tenaces;\n  Hunc labor inuasit, hos fouet aucta quies:\n  ~Cristus erat~ mitis, hii sunt ~tamen impetuosi~;\n  Hic humilis subiit, hii superesse volunt:\n  ~Cristus erat miserans~, hii vindictamque sequntur;\n  Sustulit hic penas, hos timor inde fugat:\n  ~Cristus erat~ virgo, ~sunt illi raro pudici~;\n  Hic bonus est pastor, hii set ouile vorant:                         20\n  ~Cristus erat~ verax, hii blandaque verba requirunt;\n  ~Cristus erat~ iustus, hii nisi velle vident:\n  ~Cristus erat~ constans, hii vento mobiliores;\n  Obstitit ipse malis, hii magis ~illa~ sinunt:\n  Hii pleno stomacho laudant ieiunia Cristi;\n  ~Cristus aquam~ peciit, hii bona vina bibunt:\n_As follows in_ CHGEDL,\n*Cap^m. i.\n    Sunt Clerus, Miles, Cultor, tres trina gerentes;\n  Hic docet, hic pugnat, alter et arua colit.\n  Quid sibi sit Clerus primo videamus, et ecce\n  Eius in exemplis iam stupet omnis humus.[349]\n  Scisma patens hodie monstrat quod sunt duo pape,\n  Vnus scismaticus, alter et ille bonus:\n  Francia scismaticum colit et statuit venerandum,\n  Anglia sed rectam seruat vbique fidem.\n  Ergo meis scriptis super hoc vbicumque legendis\n  Sint bona dicta bonis, et mala linquo malis.                       10*\n    Delicias mundi negat omnis regula Cristi,\n  Sed modo prelati preuaricantur ibi.\n  Cristus erat pauper, illi cumulantur in auro;\n  Hic humilis subiit, hii superesse volunt:\n  Cristus erat mitis, hos pompa superbit inanis;\n  Hic pacem dederat, hii modo bella ferunt:\n  Cristus erat miserans, hii vindictamque sequntur;\n  Mulcet eum pietas, hos mouet ira frequens:[350]\n  Cristus erat verax, hii blandaque verba requirunt;\n  Cristus erat iustus, hii nisi velle vident:                        20*\n  Cristus erat constans, hii vento mobiliores;\n  Obstitit ille malis, hii mala stare sinunt:[351]\n  Cristus erat virgo, sunt illi raro pudici;\n  Hic bonus est pastor, hii sed ouile vorant:\n  Hii pleno stomacho laudant ieiunia Cristi;\n  Mollibus induti, nudus et ipse pedes:\n  Et que plus poterunt sibi fercula lauta parari,[352]\n  Ad festum Bachi dant holocausta quasi.                             28*\n  Esca placens ventri, &c. _as_ 29 ff.\n_As follows in_ TH\u2082,\n**Cap^m. i.\n    Sunt clerus, miles, cultor, tres trina gerentes;[353]\n  Hic docet, hic pugnat, alter et arua colit.\n  Quid sibi sit clerus primo videamus, et ecce\n  De reliquis fugiens mundus adheret eis.[354]\n  Primo prelatos constat preferre sequendos,\n  Nam via doctorum tucior illa foret.\n  Morigeris verbis modo sunt quam plura docentes,\n  Facta tamen dictis dissona cerno suis.\n  Ipse Ihesus facere bene cepit, postque docere,\n  Set modo prelatis non manet ille modus.                           10**\n  Ille fuit pauper, isti cumulantur in auro;\n  Hic pacem dederat, hii quoque bella ferunt:\n  Ille fuit largus, hii sunt velut archa tenaces;\n  Hunc labor inuasit, hos fouet aucta quies:\n  Ille fuit mitis, hii sunt magis igne furentes;\n  Hic humilis subiit, hii superesse volunt:\n  Ille misertus erat, hii vindictamque sequntur;\n  Sustulit hic penas, hos timor inde fugat:\n  Ille fuit virgo, vix vnus castus eorum;\n  Hic bonus est pastor, hii set ouile vorant:                       20**\n  Ille fuit verax, hii blandaque verba requirunt;\n  Ille fuit iustus, hii nisi velle vident:\n  Ille fuit constans, hii vento mobiliores;\n  Obstitit ipse malis, hii magis ipsa sinunt:[355]\n  Hii pleno stomacho laudant ieiunia Cristi;\n  Hic limpham peciit, hii bona vina bibunt:                         26**\n  Et quotquot poterit &c., _as_ 27 ff.\n  Et quotquot poterit mens escas premeditari\n  Lautas, pro stomacho dant renouare suo.\n  Esca placens ventri, sic est et venter ad escas,\n  Vt Venus a latere stet bene pasta gule.                             30\n    Respuit in monte sibi Cristus singula regna,\n  Hiis nisi mundana gloria sola placet.\n  Moribus assuetus olim simplex fuit, et nunc\n  Presul opes mores deputat esse suos.\n  Creuerunt set opes et opum furiosa cupido,\n  Et cum possideant plurima, plura petunt.\n  Sunt in lege dei nuper magis hii meditati,\n  Numen eis vultum prestitit vnde suum:\n  Nunc magis intrauit animos suspectus honorum,\n  Fit precium dignis, sunt neque cuncta satis.                        40\n  In precio precium nunc est, dat census honores,\n  Omneque pauperies subdita crimen habet.\n  Cum loquitur diues, omnis tunc audiet auris,\n  Pauperis ore tamen nulla loquela valet:\n  Si careat censu, sensus nichil est sapienti,\n  Census in orbe modo sensibus ora premit.\n  Pauper erit stultus, loquitur licet ore Catonis;\n  Diues erit sapiens, nil licet ipse sciat:\n  Est in conspectu paupertas vilis eorum\n  Cuiuscumque viri, sit licet ipse bonus;                             50\n  Sit licet et diues peruerse condicionis,\n  Horum iudiciis non erit ipse malus.\n  Nil artes, nil pacta fides, nil gracia lingue,\n  Nil fons ingenii, nil probitas, sine re:\n  Nullus inops sapiens; vbi res, ibi copia sensus;\n  Si sapiat pauper, nil nisi pauper erit.\n  Quem mundus reprobat, en nos reprobamus eundem,\n  Vtque perit pereat perdicionis opus;[356]\n  Nos set eum laude nostra dignum reputamus,\n  Copia quem mundi duxit ad orbis opes:                               60\n  Et sic prelatis mundus prefertur ab intus,\n  Hiis tamen exterius fingitur ipse deus.\n    Laudamus veteres, nostris tamen vtimur annis,\n  Nec vetus in nobis regula seruat iter:\n  Non tunc iusticiam facinus mortale fugarat,\n  Que nunc ad superos rapta reliquit humum.\n  Felices anime mundum renuere, set intus\n  Cura domos superas scandere tota fuit;\n  Non venus aut vinum sublimia pectora fregit,\n  Que magis interius concupiere deum.                                 70\n  Plura videre potes modo set nouitatis ad instans,\n  Que procul a Cristi laude superba gerunt:\n  Nunc magis illesa seruant sua corpora leta,\n  Set non sunt ista gaudia nata fide:\n  Sufficit hiis sola ficte pietatis in vmbra,\n  Dicant pomposi, quam pius ordo dei.\n  Pro fidei meritis prelati tot paciuntur,\n  Vnde viros sanctos nos reputamus eos.\n=Hic loquitur de prelatis illis qui carnalia appetentes vltra modum\ndelicate viuunt.=\nCap^m. ii.\n    Permanet ecce status Thome, cessit tamen actus,\n  Normaque Martini deperit alma quasi;                                80\n  Sic qui pastor erat, nunc Mercenarius extat,[357]\n  Quo fugiente lupus spergit vbique gregem.\n  Non caput in gladio iam vincit, nec valet arto\n  Vincere cilicio deliciosa caro:\n  Ollarum carnes preponit fercula, porros,\n  Gebas pro manna presul habere petit.[358]\n  Prodolor! en tales sinus ecclesie modo nutrit,\n  Qui pro diuinis terrea vana petunt.\n  Ollarum carnes carnalia facta figurant,\n  Que velut in cleri carne libido coquit.                             90\n  Est carni cognata venus, iactancia, fastus,\n  Ambicio, liuor, crapula, rixa, dolus.\n  Ventre saginato veneris suspirat ad vsum\n  Carnis amica caro, carnea membra petens:\n  Et sic non poterunt virtutum tangere culmen,\n  Dum dominatur eis ventris iniqus amor.\n    Subuertunt Sodomam tumor, ocia, copia panis,\n  Impietasque tenax: presul, ad ista caue.\n  Set modo prelati dicant michi quicquid ad aures,\n  Lex tamen ex proprio velle gubernat eos:                           100\n  Si mundo placeant carnique placencia reddant,\n  Ex anima virtus raro placebit eis.\n  Bachus adest festo patulo diffusus in auro,\n  Precellit calices maior honore ciphus;\n  Glorificans mensam non aurea vasa recondit,\n  Quo poterit vano vanus honore frui.\n  Aula patet cunctis oneratque cibaria mensas,\n  Indulgetque nimis potibus atque cibis:\n  Vestibus et facie longus nitet ordo clientum,\n  Ad domini nutus turba parata leues:                                110\n  Sic modico ventri vastus vix sufficit orbis,\n  Atque ministrorum vocibus aula fremit.\n  Tantum diuitibus, aliis non festa parantur,\n  Nec valet in festo pauper habere locum;\n  Vanaque sic pietas stat victa cupidine ventris;\n  Dum sit honor nobis, nil reputatur onus.\n    Sicque famem Cristi presul laudare gulosus\n  Presumit, simile nec sibi quicquid agit;\n  Quicquid et ad vicium mare nutrit, terra vel aer,\n  Querit habetque sibi luxuriosa fames:                              120\n  Esuriens anima maceratur, et ipsa voluptas\n  Carnis ad excessum crassat in ore gulam.\n  Sic epulis largis est pleno ventre beatus\n  Luce, set in scortis gaudia noctis habet;\n  Cumque genas bibulas Bachus rubefecerit ambas,\n  Erigit ex stimulis cornua ceca Venus:\n  Sic preclara viri virtus, sic vita beata\n  Deliciis pastus cum meretrice cubat.\n  Frigida nulla timet Acherontis, quem calefactum\n  Confouet incesti lectus amore sui;                                 130\n  Sicque voluptatum varia dulcedine gaudet,\n  Et desideriis seruit vbique suis;\n  Sicque ioco, venere, vino sompnoque beatus,\n  Expendit vite tempora vana sue.\n  Nescit perpetuo quod torrem nutriat igni\n  Corpus, quod tantis nutrit alitque modis.\n=Hic loquitur de prelatis illis qui lucris terrenis inhiant, honore\nprelacie gaudent, et non vt prosint set vt presint, episcopatum\ndesiderant.=\nCap^m. iii.\n    Nemo potest verus dominis seruire duobus,\n  Presul in officio fert tamen illa duo:\n  Eterni regis seruum se dicit, et ipse\n  Clauiger ethereus Petrus extitit, isteque poscit[359]\n  Claues thesauri regis habere sibi.\n  Sic est deuotus cupidus, mitisque superbus,\n  Celicus et qui plus sollicitatur humo:\n  Sic mundum sic et Cristum retinebit vtrumque,\n  Mundus amicicior, Cristus amicus, erit.\n  Inter eos, maior quis sit, lis sepe mouetur,\n  Set quis erit melior, questio nulla sonat:\n  Si tamen ad mundi visum facies bonitatis\n  Eminet, hoc raro viscera cordis habent.                            150\n    Hoc deus esse pium statuit quodcunque iuuaret,\n  Nos tamen ad nocuas prouocat ira manus:\n  Vti iusticia volo, set conuertor in iram,\n  Principiumque bonum destruit ira sequens:\n  Carnem castigo, miseros sustento, set inde\n  Nascens furatur gloria vana bonum.\n  Istud fermentum mundane laudis et ire\n  Absque lucro meriti respuit ira dei:\n  In vicium virtus sic vertitur, vt sibi mundus\n  Gaudeat et Cristus transeat absque lucris.                         160\n    Vt presul prosit dudum sic ordo petebat,\n  Set modo que presit mitra colenda placet.\n  Presulis ex precibus populo peccante solebat\n  Ira dei minui nec meminisse mali;\n  Nuncque manus Moyses non erigit in prece noster,\n  Nos Amalech ideo vexat in ense suo.\n  Moyse leuante manus Iosue victoria cedit,\n  Dumque remittit eas, victus ab hoste redit:\n  Sic pro plebe manu, lacrimis, prece, sidera pulsans\n  Presul ab instanti munit ab hoste suos;                            170\n  Ac, si dormitet victus torpore sacerdos,\n  Subdita plebs viciis de leuitate cadit.\n  Quos habeat fructus suplex deuocio iusti,\n  In precibus Moysi quisque notare potest.\n    Qui bonus est pastor gregis ex pietate mouetur,\n  Et propriis humeris fert sibi pondus ouis;[360]\n  Qui licet inmunis sit ab omni labe, suorum\n  Membrorum culpas imputat ipse sibi.\n  Non in se Cristus crimen transisse fatetur,\n  Set reus in membris dicitur esse suis:                             180\n  Non facit hic populum delinquere, set tamen eius\n  Suscepit culpas vt remoueret eas.\n  Nunc tamen, vt ~dicunt, est presul talis~ in orbe,\n  Qui docet hoc factum, nec tamen illud agit:\n  Nam qui de proprio se ledit crimine, raro\n  Efficitur curis hic aliena salus:\n  Non valet ille deo conferre salubria voto,\n  Ad mundi cultum qui dedit omne suum.\n    Presul in orbe gregem curare tenetur egentem,\n  Ipse videns maculas vngere debet eas:                              190\n  Set si magnatos presul noscat maculatos,\n  Illos non audet vngere, namque timet.\n  Si reliqui peccent, quid ob hoc dum soluere possunt?[361]\n  Torquentur bursa sic reus atque rea:\n  Ipse gregis loculos mulget, trahit in tribulosque\n  Cause quo lana vulsa manebit ei.\n  Quod corpus peccat peccantis bursa relaxat:\n  Hec statuunt iura presulis ecce noua.\n  Sic iteranda modo venus affert lucra registro;\n  Dum patitur bursa, sunt residiua mala:                             200\n  Dum loculus pregnat satis, impregnare licebit;\n  Dat partus loculi iura subacta tibi.\n  Sic timor et lucrum sunt qui peccata relaxant,\n  Sub quorum manibus omne recumbit opus:\n  Sic lucri causa presul mulcet sua iura,\n  Annuit et nostris fas adhibere malis:\n  Mammona sic nummi nobis dispensat iniqui,\n  Non tamen eternas prestat habere domos.\n    Nunc furit en Iudex, si luxuracio simplex\n  Fiat, et incestum nescit habere reum:                              210\n  Si coheat laicus resolutus cum resoluta,\n  Clamat in ecclesia clerus et horret ea;\n  Clerus et in cohitu si peccet, nil reputatur,\n  Dum Iudex cause parsque sit ipse sue.\n  Sic modo dii gentis subuertunt cunctipotentis\n  Iura, que dant michi ius, sum magis vnde reus;\n  Sicque grauant alios duro sub pondere pressos,\n  Inque suis humeris quam leue fertur onus.\n  Vxor adulterio deprensa remittitur, in quo\n  Exemplum venie Cristus habere docet;                               220\n  Tale tamen crimen non aurea bursa redemit,\n  Set contrita magis mens medicamen habet.\n  Non tamen est lacrima modo que delere valebit\n  Crimen, si bursa nesciat inde forum:\n  Bursa valet culpam, valet expurgareque penam,\n  Bursa valet quantum curia nostra valet.\n=Hic loquitur de ~legibus eorum positiuis, que quamuis ad cultum anime\nnecessarie non sunt, infinitas tamen constituciones quasi cotidie ad\neorum lucrum nobis grauiter imponunt~.=[362]\nCap^m. iiii.\n    Num dat pre manibus sceleris veniam michi Cristus?\n  Non puto, set facto post miseretur eo:\n  Aut quod peccatum non est, numquid prohibendum[363]\n  Hoc Cristus statuit? talia nulla facit.                            230\n  Nunc set, que Moysi neque lex prohibet neque Cristi,\n  Plurima decretis dant prohibenda nouis;\n  Set michi que statuunt hodie peccata, remittunt\n  Cras, sibi si dedero: de quibus ergo peto.\n  Aut est quod proprie res peccatum gerit in se,\n  Aut nisi sit vetita, non foret ipsa mala.\n  Est si peccatum, tunc cur, quam sit prius actum,\n  Prestat idem nummis posse licere meis?\n  Est si res licita, tunc cur sua lex positiua\n  Hanc fore dampnandam striccius artat eam?                          240\n  Hoc de iusticia puto non venit, immo voluntas\n  Taliter vt fiat lucra petendo iubet:\n  Exequitur iuste rem iustam, qui bene causas\n  Non zelo nummi iudicat, immo dei.\n  Legibus ecclesie quicquid sit in orbe ligatum\n  Ex iusta causa, credo ligare decet:\n  Set nichil iniustum deus accipit, vnde nec alter\n  Affirmare potest quod deus ipse negat.\n  Alcius ecce Simon temptat renouare volatum,\n  Ne cadat ipse nouo plura timere potest.                            250\n    Non laqueare venit iter humanum pius ille\n  Cristus, set planam dirigit ipse viam;\n  Nos tamen ex plano componimus aspera, durum\n  Ex molli, que scelus pro pietate damus.\n  Lex etenim Cristi fuit hec quam gracia mulcet,\n  Nostra set ex penis lex positiua riget.\n  Lex Cristi simplex sub paucis condita verbis\n  Clauditur, vnde iugum suaue ministrat onus:[364]\n  Infinita tamen legis sentencia nostre\n  Aggravat, et finem vix habet ipsa suum.                            260\n  Libera lex Cristi satis est, fit legeque nostra\n  Absque lucro gratis gracia nulla viris.\n  Omne fit ex causa; sic est quod lex positiua,\n  Quam fundat clerus, grande figurat opus.\n  In quanto volucres petit auceps carpere plures,\n  Vult tanto laqueos amplificare suos:\n  In quanto leges auget clerus positiuas,\n  Fit magis hiis stricta gentis in orbe via:\n  Cum magis in stricto gradimur, cicius pede lapso\n  Sternimur, et clero subpeditamur eo:                               270\n  Cum sibi plus mundum teneat clerusque subactum,\n  Tum magis ecclesia gestat in orbe ~lucra~:\n  Dum magis est clerus diues, magis inde superbus[365]\n  Astat, et ex velle dat sua iura fore.\n  Sol notat ecclesiam, Sinagogam luna figurat,\n  Set modo custodes ista nec illa ferunt:\n  Sunt qui nec legis veteris precepta reseruant,\n  Nec que Cristus eis addidit ipse noua.\n  Nuper erat firmus presul sine crimine sanctus,\n  Vtilis in populo, dignior ante deum;                               280\n  Set modo si mundum poterit complectere vanum,\n  Est sibi nil populi laus vel ab ore dei.\n=Hic loquitur de prelatis qui bona mundi temporalia possidentes\nspiritualia omittunt.=\nCap^m. v.\n    Hec vox angelica, que nuper in ethere Romam\n  Terruit, en nostro iam patet orbe nouo.\n  Tempore Siluestri, dum Constantinus eidem\n  Contulit ecclesie terrea dona sue,\n  \u2018Virus in ecclesia seritur nunc,\u2019 angelus inquit,\n  \u2018Terrea dum mundi fit domus ipsa dei.\u2019\n  Sic fuit vt dixit, postquam possessio creuit\n  In proprium cleri, virus adhesit ei:                               290\n  Sic reditus iam quisque suos amat, et sibi quid sit\n  Vtile sollicitis computat ipse viis.\n  Ecclesie iura sibi nil sunt, dummodo castra\n  Curant cum ~terris~ amplificare suis.\n  Esuriunt mundum semper, set in ordine solum\n  Nomen ab ecclesiis sufficit illud eis.\n  Ordinis angelici fertur quod sunt dominati\n  Atque potestates, sic et in orbe vides;\n  Nam quia clerus ibi nequit ipsis assimilari,\n  Ferre gerarchiam dat sibi terra suam:[366]                         300\n  Sic quia prelatus dubitat quid carpere celis,\n  Huius vult mundi certus honore frui.\n    Dixit Pilato Cristus, quod in hoc sibi mundo\n  Non fuerat regnum: iam neque presul eum\n  Consequitur, set ei contraria sumere cuncti\n  Regna volunt, et in hiis bella mouere viris.\n  Pro fidei causis nolunt dare bella paganis,\n  Solum nec verba pandere lege sacra;\n  Set pro terrenis si contradixerit ipsis\n  Saltem Cristicola, dant ibi bella fera.                            310\n  Sic quia mundana sine Cristo iam capit arma\n  Clerus in ecclesia, iure carebit ea.\n  \u2018Cognoscetis eos,\u2019 Cristus, \u2018de fructibus horum,\u2019\n  Dicit, et est illa regula vera satis.\n  Quomodocumque suam clerus legem positiuam\n  Laruat, erit testis cultus ad acta foris.\n  Egros vmbra Petri sanauit, lux neque nostra\n  Nec vox nec votum ferre meretur opem.\n  Subdita decurrit pedibus super equora siccis\n  Petrus, iam nostram mergit et vnda fidem.                          320\n  Qui nos prosequitur, Cristi de lege iubemur\n  Illum per nostras rectificare preces;\n  Nos tamen absque deo de iure nouo positiuo\n  Vindictam gladii ferre monemus ibi.\n  Sic hos destruimus quos edificare tenemur,\n  Perdimus et Cristi quod tulit ipse lucri.\n  \u2018Sit michi vindicta,\u2019 deus inquit, set quia papa\n  Est deus in terris, vindicat ipse prius.\n=Hic loquitur qualiter Cristus pacem suis discipulis dedit et reliquit:\ndicit tamen[367] quod modo propter bona terrena guerras saltem contra\nCristianos prelati legibus suis positiuis instituunt et prosequntur.=\nCap^m. vi.\n    Ante sue mortis tempus dedit atque reliquit\n  Pacem discipulis Cristus habere suis;                              330\n  Et quia tunc solum cupiebant nil nisi Cristum,\n  In Cristi pace cuncta tulere pie.\n  Set quia nunc mundum cupiunt tantummodo vanum,\n  Que sibi sunt mundus bella ministrat eis;\n  Et quia belligeram ducit clerus modo vitam,\n  Auctor eos pacis non iuuat ipse deus.\n  Dixerat ad Petrum Cristus, \u2018Quicumque virorum\n  Percutit in gladio, fine peribit eo\u2019:\n  Nec poterit falli fateor sentencia Cristi,\n  Quamuis sit cleri mortifer ensis ibi.                              340\n  Percuciunt ense; si quisque repercutit, inde\n  Dampnat eum libri lex positiua noui.\n  Predicat en Petrus, set pugnat papa modernus,\n  Hic animas, alius querit auarus opes:\n  Hic fuit occisus pro iure dei, tamen alter\n  Occidit, neque ius sic habet ipse deus:\n  Simplicitate fidem non viribus excitat vnus,\n  Alter et in pompis prouocat arma magis.\n    Vult Deus vt non sit temeraria nostra querela,\n  Set mala que patimur vindicet illa deus:                           350\n  Hostiles acies inimicaque vinximus ora,[368]\n  Cum vindex nostras nesciat ira vias.\n  Mollibus in rebus non se probat accio Cristi,\n  Tempore set duro se probat alta fides:\n  Militat in Cristo pia que pacientia tristi\n  Materiam vere tempore laudis habet.\n  Cristus erat paciens, probra dum tulit omnia, set nos\n  De facto minimo commouet ira modo.\n  Omne vigebat opus, dum cleri nobiliores\n  Cuncta sub arbitrio deseruere dei;                                 360\n  Ipsa vetus pietas plantare fidem dabat, et nunc\n  Extirpat vindex ira superba patrum.\n  \u2018Non gladius saluat, et qui sperabit in arcu\n  Non saluatur eo,\u2019 testificante Dauid:\n  Set nos Dauiticam variamus tradicionem,\n  Dumque sacerdotis sit gladiata manus.\n  Archa vetus Moysi valuit, nobisque valebit\n  Arcus qui populum tensus in orbe ferit.\n  In celo posuit deus arcum, sit quod ibidem\n  Federis in signum pacis ad omne genus;                             370\n  Nos tamen in terris nostrum dum tendimus arcum,\n  Pacis in exilium signa cruoris habet.\n  Adiuuet ipse deus quos vult, set noster in armis\n  Saluus erit clerus militis acta tenens.\n        [Sidenote:[369]Nota hic[370] de bello Cleri tempore Regis\n        Ricardi in Flandria, quia tunc non solum seculares set eciam\n        regulares presbiteri in guerris[371] ibidem mortalibus quasi\n        Laici spoliantes[372] insisterunt.]\n    Criste, tua forti Sathanam virtute ligasti,\n  Quem nos de clero soluimus ecce nouo;\n  Ipse solutus enim soluit quoscumque ligatos,\n  Quo sua vota deo soluere nemo venit.\n  Abbatem monachus nescit, nec claustra priorem[373]\n  Ordinis in forma iam retinere queunt;                              380\n  A dextro latere meretricem dumque sacerdos\n  Et gladium leua promptus ad arma tenet.\n  Quis tali melius est consignatus in orbe,\n  Forcior armatus, vt bene bella ferat?\n  Tempore quo cohitum natura mouet, pecus omne\n  Prouocat ex facili bella furore suo:\n  Set si causa sit hec, sumat qua presbiter arma,\n  Longior a pace pugna perhennis erit.\n    Militis officium non aris thurificare\n  Est, neque presbiteri publica bella sequi.                         390\n  Si valet in bello clerus sibi ferre triumphum,\n  Ammodo quid validi militis acta valent?\n  Quem decet orare clerum pugnare videmus,\n  Curam de bellis, non animabus habent.\n  Quid si vulneribus superaddat homo tibi vulnus,\n  Num dici medicus debeat ipse tuus?\n  Num decet aut medicum morbo superaddere morbum,\n  Quo fugit interius longius ipsa salus?\n  Hoc experta docet natura, quod omnis in orbe\n  Qua magis infirmor, est medicina mala.                             400\n  Quos reperare decet pacem, si bella frequentent,[374]\n  Nescio quo pacis tutus inire viam.\n  Dicitur vt fortuna rei de fine notatur,\n  Rebus et in dubiis exitus acta probat:\n  Qualis erit finis, seu que fortuna sequetur\n  In cleri bellis scit magis ipse deus.\n=Hic loquitur qualiter clerus in amore dei et proximi deberet pius et\npaciens existere et non bellicosus.=\nCap^m. vii.\n    Semper in aduersis est virtus maior, et ecce\n  Lumen in obscuro clarius esse solet.\n  Nobile vincendi genus est paciencia; vincit\n  Qui patitur; si vis vincere, disce pati.                           410\n  Armiger ipse tuus et signifer est tibi Cristus,\n  Si simplex fueris et pacienter agas.\n  Ense manu, iaculis, aliis pugnare iubetur,\n  Nos pugnare fide, spe, pietate decet.\n  In seruum domini nichil hostis iuris habebit,\n  Ordine seruato causa fauebit ei:\n  Sic cum doctrinis fueris completus honestis,\n  Tunc hostes poteris inde fugare tuos.\n  Vt sis sublimis meritis accinctus in hostes,\n  Scripture iaculis hostica tela fugas.                              420\n  Pro nobis pugnet Ysa\u00efas cum Ieremia,\n  Cum Daniele Iohel, cum Samuele Dauid;\n  Lex euangelii, vox Pauli, sermo prophete,\n  Tres michi sunt testes, nostra stat vnde salus.\n    Cogitat ecce Dauid domino fundare, set audit\n  A domino, templum, \u2018Non fabricator eris:\n  Es vir sanguineus, ideo dignum michi templum\n  Sanguine fedatus tu fabricare nequis.\u2019\n  Sanguinis effusor, amplectens crimina mundi,\n  Ex bellis templum non valet esse dei:                              430\n  Ecclesie sancte talis non erigit edem,\n  Nec sacre fidei collocat ipse domum.\n  Est nam mors odium, sicut scriptura fatetur;\n  Qui fratres odit est homicida sui:\n  Quomodo nos igitur, plebis de sanguine tincti,\n  Altaris famuli possumus esse dei?\n  Peccantis Cristus vult vitam, nec moriatur,\n  Set conuertatur, viuat vt ipse deo:\n  Et nos pro mundi rebus iugulamus in ense,\n  Quos Cristi sanguis viuere fecit, eos.                             440\n  Quas statuit Cristus leges fuerant pietatis,\n  Nec peciit mundi quid nisi corda sibi;\n  Non cordis carnem, set quam dileccio mentem\n  Prestat, et has leges vendicat esse suas:\n  Nos tamen econtra cum sanguine carnea corda\n  Poscimus, vt nostra sit magis ira fera.\n  Nescio si mundum sub guerra vincere tali\n  Possumus; hoc reputo, displicet illa deo:\n  Namque malignantis deus ecclesiam magis odit,\n  Subque manu tali prospera nulla sinit.                             450\n    Virtutem dat eis, qui mundum vincere norunt,\n  Ipsa fides Cristi fratris et intus amor.\n  Fratris amor pacem confirmat, federa seruat,\n  Stringit amicicias continuatque fidem:[375]\n  Fratris amor nescit aliena sitire, nec vmquam\n  Que sua sunt querit, nec scit habere suum:\n  Fratris amor ledi non vult nec ledere querit,\n  Nec queritur, nec dat vnde queratur homo.\n  Augens merorem male vindicat ipse dolorem,\n  Dum pugnat clerus obstat et ipse deus:                             460\n  Nam mundanus amor premit omni tempore quosque,\n  Set diuina manus seruat ab hoste suos.[376]\n  Prima dei timor est sapiencia, prima salutis\n  Est via, lux prima premia prima parans:\n  Federe perpetuo timor amplexatur amorem,\n  Quem sibi consimili federe iungit amor.\n  Vna nequit virtus alia virtute carere,\n  Nam timor est et amor connumeratus idem:\n  Est pater, hinc amor est; est iudex, inde timetur;\n  Et timor hic et amor comoda multa ferunt.                          470\n  Non timor est serui set nati, suppliciumque\n  Non parit, immo parat premia magna viro.\n    Omnis amans Cristum timet illum; qui timet ipse\n  Non facit excessum, prouocet vnde ~deum~:\n  Hic amor inspirat hominem discernere celum,\n  Iudicat et mundi gaudia vana fore.\n  Est igitur mirum, modo quod discordia cleri\n  Non se pacificat huius amoris ope.\n  Litera sacra docet, virtus quod amor placet omnis,\n  Namque suos mundus dilectores magis arcet,\n  Et minus in fine commoditatis habent.\n  In veteri lege nullas habuere Leuite\n  Terras, nec mundus sollicitauit eos;\n  Immo deo soli plebis pro pace vacare\n  Est et non alia sollicitudo sua.\n  Non est ergo bonum mundanas sumere guerras,\n  Cum deus est mitis et bona pacis amat.\n=Hic tractat eciam qualiter non decet prelatos contra populum\nCristianum ex impaciencia aliqualiter bella mouere; set tantum ex\nprecibus, deo mediante, absque ire impetu omnem mundi deuincant[377]\nmaliciam.=\nCap^m. viii.\n    Inuoluens mentem meditando me stupor angit,\n  Cristi doctrina quam pietosa fuit;                                 490\n  Omne quod est pacis instruxit regula Cristi,\n  Quicquid et est belli nostra cupido mouet.\n  Ponit et opponit racio michi de racione,\n  Qualiter ex clero bellicus vnus erit.\n  Plures sunt cause, quod non ita fiat, et inde\n  Cristus in exemplum plurima verba docet:\n  Et si pro mundo fiat, sapiencia mundi\n  Arguit econtra, si videatur opus:\n  Nam dum pacifici fuerant nec honoris auari,\n  Omnis tunc requies glorificabat eos.                               500\n  Si mundana decet mundanos bellica pugna,\n  Longius a clero sit tamen ille furor:\n  Que prosunt aliis, aliis nocuisse probantur,\n  ~Quod~ facit hunc stare, corruet alter eo:\n  Non bene conueniunt laicis misteria cleri,\n  Nec clero laici conuenit arma sequi.\n    Bella gerant alii, regat et paciencia clerum,\n  Quique tubis resonant, nos tacuisse decet.\n  Quo leuius cessit cuiquam victoria belli,\n  Non hiis, qui poterunt ex verbo cuncta ligare,\n  Expedit vt ponant quomodocumque manus:\n  Non opus est armis, vbi vox benedicta triumphat;\n  Qui vincit precibus, est sibi guerra nichil:\n  Quem deus in tanto promouit munere clerum,\n  Sollempnes satis est voce mouere preces.[378]\n  Qui sibi vult pacem, paciens in pace quiescat;\n  Non grauat hunc mundus quem iuuat ipse deus:\n  Quo casu queris, tibi respondere tenebor:\n  Qui bellator erit, bella parantur ei.                              520\n  O quam perduros habet impaciencia fines,\n  Vnde solet preceps exitus esse grauis.\n  Impetus, vt memini, grauis est deformiter illis,\n  Quos sine iure dei propria iura regunt;\n  Stultaque multociens nocuit vexacio stulto,\n  Qui proprio capiti fine refundit onus:\n  Cumque suas vires quis vult preponere Cristi\n  Viribus, et bellum vincere credit eis,\n  Tanto debilior erit, et cum sic superare\n  Se putat, en victus subditur ille prius.                           530\n    Vult implere viam Balaam, set trita flagellis\n  Et diuina videns tardat asella viam:\n  Quod sibi sic hominis habet impetuosa voluntas,\n  Denegat effectus commoditatis opus.\n  Quam variis vicibus humane res variantur,\n  Hoc docet expertus finis vbique rei:[379]\n  Quam minima causa magnum discrimen oriri\n  Possit, ab effectu res manifesta docet.\n  Rebus in aduersis opus est moderamine multo,\n  Nec decet in grauibus precipitare gradum:                          540\n  Micius in duris sapiens Cato mandat agendum,\n  Nam nimis accelerans tardius acta facit:\n  Rebus in ambiguis quociens fortuna laborat,\n  Plus faciet paciens quam furor ille potest.\n  Talia rite docet, aliis dum predicat, ecce\n  Clerus, et econtra sic quasi cecus agit.[380]\n    Turpia doctorem fedant, cui culpa repugnat,\n  Nec sibi quid longo tempore laudis erit.\n  Nos nisi prosperitas nichil excusare valebit,\n  Quam constat nimiam nos tenuisse diu:                              550\n  Extitit in letis minor et sollercia nobis,\n  Cernere nec cecos nostra cupido sinit.\n  Copia multociens hominem defraudat inanem,\n  Atque magis plenum causat habere famem.\n  Quam fuerat requies nuper sine crimine clero\n  Dulcis, amara modo sollicitudo docet.\n  Casibus in letis magis est metuenda voluptas,\n  Sepius in vicium que vaga corda ruit:\n  Casibus in letis quam sit vicina ruina,\n  Et lapsus facilis, nemo videre potest.                             560\n    Non reputet modicum modico contenta voluntas,[381]\n  Res de postfacto que fuit ante docet:\n  Nec magnum reputet quisquam, quin tempore quouis\n  Fortuito casu perdere possit idem.\n  Discant precipites et quos mora nulla retardat,\n  Ne nimis accelerent in sua dampna manus:\n  Hoc docet in clero magis experiencia facti,\n  Quod mundana nichil cura valoris habet.\n  Est homo iumentis similis, qui fulget honore\n  Vanus, et ignorat quid sit honoris onus.                           570\n  Est honor ille deo, puto, quando superbia mentem\n  Non grauat, immo dei debita iura tenet.\n  \u2018Qui mecum non est, hic contra me reputatur,\n  Collector sine me spersor inanis erit\u2019:\n  Hec sunt verba dei, cuius de pondere legis\n  Addit vel minuit lex positiua nichil.\n=Hic tractat quod, sicut non decet dominos temporales vsurpare sibi\nregimen in spiritualibus, ita non decet[382] cleri prelatos attemptare\nsibi guerras et huiusmodi temporalia, que mundi superbia et auaricia\ninducunt.=\nCap^m. ix.\n    Anulus et baculus sunt ius papale sequentes,\n  Quos velut in signum spirituale tenet;\n  Cesaris et ceptrum mundi sibi signat honorem,[383]\n  Quo quasi mundane res famulantur ei.                               580\n  Papa colens animas has dampnat viuificatque,\n  Corpora set Cesar subdita iure regit.\n  Non licet vt Cesar animas torquere valebit,\n  Nec de posse suo res tenet illa sibi;\n  Nec decet ex guerris hominum quod papa fatiget\n  Corpora, namque sibi non tenet illud opus:\n  Quisque suum faciat factum, pro quo venit ille,\n  Saltem qui pondus tam capitale gerit.\n  Qui tenet hic animas sub cura, celsior extat,\n  Et gradus anterior glorificabit eum.                               590\n  Quicquid agit papa, licet, vt status ille fatetur,\n  Errat persona, non status ille tamen:\n  Nam sacer ille status mundum transcendit, et eius\n  Celorum claues dextera palma gerit.\n  Hinc aperitque polum, tetram quoque claudit abissum,[384]\n  Que super aut subtus sunt, sua iura colunt;\n  Quod ligat est firmum, quod soluit eritque solutum,\n  Posse suum nostris sic animabus habet.\n    Cesaris hec que sunt, lex vt reddantur eidem\n  Vult, et vt illa dei sint tribuenda deo.                           600\n  Cesaris est vt ei caput inclines, animamque\n  Pape, sic proprium reddis vtrique suum:\n  Cesar habere statum pape nequit, aut sibi papa\n  Cesaris imperium non propriare potest.\n  Cesaris hoc non est vt spiritualia temptet,\n  Nec decet vt papa Cesaris arma gerat:\n  Papa suum teneat Cesarque suum, quod vtrique\n  Iura coequata stent racione rata.\n  Si sibi presumat Cesar papalia iura,\n  Hoc non papa sinit, immo resistit ei:                              610\n  Ergo quid est bellum pape quod Cesaris extat?\n  Nam deus ecclesie pacis amator erat.\n  Set quia papa suis mundum scrutatur in armis,\n  Inueniet similem quem petit inde modum:\n  Opponis mundo, mundus respondet, et illam\n  Quam sibi preponis rem dabit ipse tibi.\n    Quos prius ecclesia fundauerat ipsa fideles,[385]\n  Nunc magis impaciens dura per arma necat.\n  Rusticus agricolam, miles fera bella gerentem,\n  Rectorem dubie nauita puppis amat:                                 620\n  Cristus amat pacem, pax vendicat et sibi clerum,\n  Clerus et ergo suos debet habere pios.\n  Turpe referre pedem nec passu stare tenaci,\n  Turpe laborantem deseruisse ratem;\n  Turpius est Cristi pro mundo iura fugare,\n  Qui statuunt bellum pacis adesse loco.\n  Omnia regna quasi, Cristi que nomen invndat,\n  Bella gerunt reprobis horridiora Gethis.\n  Sufficeret tamen hoc, quod bella forent laicorum,\n  Si non quod proprio clerus in ense ferat:                          630\n  Quicquid agant laici, minus excusare valebo\n  Clerum, quem Cristi regula pacis habet.\n  Set bona que mundi fugitiua sunt velut vmbra,[386]\n  Postposito Cristo, bella nephanda mouent.\n    Quicquid in humanis sit spiritualiter actum,\n  Clerus in officio clamat habere suo:\n  Est et mundanis que maior gloria rebus,\n  Vendicat hoc gladii proprietate sui.\n  Sic modo fert clerus geminas quibus euolat alas,\n  Illa tamen mundi plus placet ala sibi.                             640\n  Sic piper vrtice mordacis semina miscent,[387]\n  Dum clerus mundi sponsus adheret ei;\n  Dumque tumens mundo clerus se miscet auaro,\n  Quo doleat populus, fit magis egra salus.\n  Non satis est illis populum vexare quietum,\n  Set magnum bello sollicitare deum.\n  Est \u2018Non occides\u2019 scriptum, set in orbe manentem\n  Preualet hoc certum nullus habere locum.\n  Est vbi dic ergo ius nostrum, nonne caducis\n  Talibus in rebus quas retinere nequis?                             650\n    Linea natalis matris de iure fatetur\n  Heredem Cristum, qua fuit ortus, humi:\n  Si quid in hoc mundo nobis proprium magis esset,\n  Pars foret hoc Cristi que titulatur ei:\n  Hanc tenet intrusor modo set paganus, ab illa\n  Thesauris nostris nulla tributa feret.\n  Nos neque personas neque res repetendo mouemus\n  Bella viris istis, lex ibi nostra silet:\n  Non ibi bulla monet, ibi nec sentencia lata\n  Aggrauat, aut gladius prelia noster agit:                          660\n  Que sua sunt Cristus ibi, si vult, vendicet ipse,\n  Proque sua bellum proprietate ferat.\n  Nos ita longinquis non frangimus ocia guerris,\n  It neque pro Cristi dote legatus ibi;\n  Set magis in fratres, signat quos vnda renatos,\n  Pro mundi rebus publica bella damus.\n    Mandatum Cristi clerus quod predicet extat,\n  Et sibi sic lucrum spirituale gerat;\n  Non lego quod mundi pro lucro clerus ad arma\n  Sermo tamen cleri paganos nescit, vt illos\n  Conuertat, nec eo se iuuat ipse lucro:\n  Castra sibi que domos pocius lucratur et vrbes,\n  Pro quibus, vt vincat, forcius arma mouet.\n  Est sibi quod proprium, sic spirituale recusat,\n  Torpet et improprie quo foret ipse vigil;\n  Que tamen impropria Cristus sibi dixerat, ~illa~\n  Mundi terrena propriat ipse sua:\n  Sic magis impropria propriat, propriisque repugnans\n  Dispropriat clerus, que dedit acta deus.                           680\n  Venit enim princeps huius mundi, famulatum\n  Optinet et nostrum, fert quia grande lucrum.\n  Cristi pauperiem mens nostra perhorret auara,\n  Ocia ne nostri corporis ipsa premat;\n  Nec sua cor mulcet humilis paciencia nostrum,[388]\n  Hoc etenim nostra pompa superba negat:\n  Nullus nos cinget nisi libera nostra voluntas,\n  Cuius habet tenera ducere frena caro.\n    Conditor est iuris qui spernere iura videtur,\n  Nec tenet ipse vias, quas docet esse suas;                         690\n  Crimina condempnat qui crimine primus habetur,\n  Corripiens alios deteriora facit.\n  Ipse suas maculas, qui noscere vult aliorum,\n  Noscat, et emendet que sua culpa parat:\n  Qui claues Petri gestaret vt ostia celi\n  Panderet, illa viris claudit in orbe prius.\n  Cum magis hoc penso, magis obstupefactus in illo\n  Sum, nam lux quicquid predicat vmbra fugat:\n  Vnius gustus infecit milia multa,\n  Commaculantur eo cuncta sapore malo.                               700\n  Sublimo residens dux prima superbia curru,\n  Multa minans vultu, lumine, voce, manu:\n  Subsequitur liuor, turba comitatus acerba,\n  Pallida res, atra pestis, amara lues;\n  Que solet et pietas peccata remittere vindex,\n  Extat auaricia lucra caduca petens.\n    Quam grauis est pestis, quam triste superbia nomen,\n  Radix peccati, fons et origo mali!\n  Fons fuit hec sceleris, tocius causa doloris,\n  Virtutum morbus, saltus ad yma cadens,                             710\n  Hospes auaricie, paupertas prodiga, fraudis\n  Principium, fallax sensus, iniqus amor,\n  Irrequies mentis, lis proxima, mortis amica,\n  Perfida mens, racio deuia, vanus honor.\n  Hec quasi de proprio sunt apropriata superbo,\n  Heres et baratri primus habetur ibi:\n  Hoc capitale malum quo regnat egens caput omne\n  Conficit, et caude par facit esse sue.\n  Hoc caput est rerum viciis seruire coactum,\n  Liber homo didicit hoc graue ferre iugum;                          720\n  Non illud domini, quod dicitur esse suaue,\n  Immo quod imposuit invidus hostis ei;\n  Non quo libertas perquiritur illa salutis,\n  Set quod seruili condicione premit.\n  Fabrica prima, decus primum, primatis honore\n  Preditus, est prime perdicionis opus.\n  Prodolor, heu! tante dic que sit causa ruine:\n  Elate mentis motus origo fuit.\n  O mens elata, presumpcio dira, superni\n  Regis habere locum, iudicis esse parem,                            730\n  Equarique suo factori, non imitari,\n  Equiperare deum nec bonitate sequi!\n  Expedit exemplis vt talibus euacuetur\n  Fastus, et ex humili corde paretur opus.\n  Incertum dimitte, tene certum, quia Cristi\n  Actus erat pacis, bella nec vlla mouet.\n  Si caput ecclesie delinquat ab ordine sacro,\n  Ecce nephas capitis membra nephanda parat.\n    Ordo sacerdotum pro Cristi nomine guerras\n  Non dedit, immo pati cum pietate solet.                            740\n  Fustibus hii torti quemquam torquere recusant,\n  Cunctaque sic vincunt, dum pacienter agunt;\n  Inque bono vicere malum, quia Cristus eorum\n  Dux fuit, et iustis iusta petita dabat.\n  Quesiuit precibus bona spiritualia Petrus,\n  Vicit et egregie sic sua bella prece:\n  Hec fuit excelsi dextre victoria, cuius\n  Viribus efficitur quicquid adesse cupit.\n  Omnia namque pie moderatur, et omnia iusto\n  Pondere perpendit, dum sua vota dedit:                             750\n  Sic qui prospiceret Cristi meditans pietatem,\n  Non tumidus fieret nec leuitate fluens.\n    Non fuit argentum sibi dixit Petrus et aurum,\n  Set preciosa magis dat sibi dona deus:\n  Dixerat hic claudo quod surgat, surgit et ille,\n  Ambulet et vadat, vadit et ipse statim.\n  Nunc quid erit nobis? nam si vir postulet omnis\n  Vt sic curemus, absque salute sumus.\n  Non habet elatus animus, quo digna precetur,\n  Molle cor; ad timidas dat deus immo preces.                        760\n  Qui fuerat dulcis salibus viciatur amaris,\n  Floriger et veris floribus extat inops.\n  Auro magnifici sumus et virtutis egeni,\n  Nam que sunt auri duximus illa sequi:\n  Aurum si quis habet, satis ipsum constat habere,\n  Est et in hoc mundo sic benedictus homo.\n  Influit in cleri totus quasi mundus hiatum,\n  Inque suas fauces aurea queque vorat:\n  Vt tamen inde iuuet inopes, non paruula gutta\n  Refluit, immo tenax propriat omne sibi.                            770\n  Se dedit in precium Cristus pro munere plebi,\n  Nos tamen ingrati nostra negamus ei.\n    O caput ecclesie, reminiscere tempora Cristi,\n  Si dedit exemplis talia sicut agis.\n  Ipse redemit oues, a morteque viuificauit,\n  Quas pietatis inops tu cruciando necas.\n  Precipit ipse, vices per septem septuagenas\n  Dimittat Petrus, parcat et ipse reis;\n  Tu tamen ad primam gladio cum vindice culpam\n  Percutis, et nullo parcis amore viro.                              780\n  Ecce Rachel plorat nec habet solamina tristis,\n  Dum genus ex proprio ventre reliquit eam.\n  O genus electum, gens sancta, quid est quod auara\n  Scandala iudiciis ponis in orbe tuis?\n  Prodolor! ecclesie bona, que debentur egenis,\n  Dissipat in bellis qui dominatur eis.\n  Prodolor! a clero, pietatis iure remoto,\n  Cauda fit ecclesie qui solet esse caput;\n  Fitque salus morbus, fit vitaque mors, releuamen\n  Lapsus, lex error, hostis et ipse pater.                           790\n=Hic querit quod, exquo prelati scribunt et docent ea que sunt pacis,\nquomodo in contrarium[389] ea que sunt belli procurant et operantur. Ad\nquam tamen questionem ipse subsequenter respondet.=\nCap^m. x.\n    In libris cleri Rome sic scribere vidi:\n  \u2018Vt melius viuas, hec mea scripta legas.\n  Vis seruire deo, vis noscere qualia querit?\n  Hec lege, tuncque scies qualiter illud erit.\n  Dilige mente deum, pete, crede, stude reuereri:\u2019\n  Teste libro cleri, sic iubet ipse geri.\n  \u2018Est quia vita breuis, fuge luxus corporis omnes,\n  Preponens anime celica dona tue:\n  Iusticiam serua, tua sit lex omnibus equa;\n  Hoc facias alii, quod cupis ipse tibi:                             800\n  Ex toto corde dominum tu dilige, tota\n  Ex animaque simul sit tibi fratris amor:\n  Gignit nempe dei dileccio fratris amorem,\n  Et diuinus amor fratris amore viget.\n  Munera fer miseris, que Cristo ferre teneris,\n  Arma quibus noceas, bella nec vlla geras:\n  Sis pius et paciens, tua sitque modestia cunctis\n  Exemplum pacis, duret vt illa magis.\u2019\n  Hec ita cum legi, confestim me stupor vrget,\n  Qualiter in clero bella videre queo:                               810\n  Querere sic volui de clero, quis foret ille;\n  Qui michi responsum de racione daret.\n  Questio mota fuit, qua sumpta clericus vnus\n  Astat et oppositis prompserat ista meis;\n  Supponens primis quod ei sit culmen honoris\n  Pontificis summi, talia dixit ibi.\n    \u2018Diuidit imperium terrena potencia mecum,\n  Iureque celicolo subdita regna colo;\n  Set quia terra prope nos est celumque remotum,\n  Que magis est nobis terra propinqua placet.                        820\n  Aula michi grandis, sublimis et arte decora,\n  Nobilis est thalamus, mollis et ipse thorus:\n  Vt placeant ori que postulo, de meliori\n  Fercula lauta cibo sunt michi, vina bibo:\n  Ex auium genere, de piscibus omne salubre,\n  Vt magis est placitum, dant michi ferre cibum:\n  Singula que genera vini dat potibus vua\n  Optineo, quod in hiis sit michi nulla sitis.\n  Sunt michi carmina consona, timpana, letaque musa,\n  Histrio dat variis cantica plena iocis:                            830\n  Que mare, terra parit, meliora vel aera format,\n  Sunt michi prompta foro, sicut habere volo.\n  Est michi vinea, sunt viridaria fonte reclusa,\n  Que peto de mundo cuncta tenere queo:\n  Est michi fecundus dotalibus ortus in agris,\n  Pompaque castrorum, summus et vrbis honor:\n  Silua feras, volucres aer suscepit habendas,\n  Et mare quam vario pisce repleuit aquas.\n  Set loca non tantum nobis, nec et illa creata\n  Sufficiunt, auri sint nisi dona ~lucri~.[390]                        840\n    \u2018Ecce fores large, quas seruat ianitor arte,\n  Sic vt in has pauper nullus habebit iter:\n  Curia quos reprobat isto sermone repellit,\n  \u201cState foras, vacui, flebitis ante fores.\u201d\n  Que non dona manum presentat ianitor illam\n  Excludat, nostras nec sciat ipsa vias:\n  Qui tamen occulto cupit vt sit noster amicus,\n  Aurum det, sine quo victima nulla placet:\n  Que manus est plena, magis inuitabitur illa,\n  Stet foris et vacua, nec veneretur ita.                            850\n  Omnia soluo, ligo, summo diademate regno,\n  Orbis ego dominus: quid michi velle magis?\n  Me dominum clamat, me viuens omnis adorat,\n  Omne solum calco sic deus alter ego.\n  Est thronus excelsus, quo possumus omnibus vna\n  Et benedicta manu, sic maledicta dare:\n  Sicque potestate nostra reuerenter vbique\n  Magnus in ecclesia, maior in orbe sumus.\n    \u2018Dicimus, et facta iam sunt, mandamus, et ecce\n  Accrescunt subiti dona creata lucri.                               860\n  Que Cristus renuit suscepimus omnia regna\n  Mundi, que dominans gloria vana dedit:\n  Sic exaltati de terra traximus ad nos\n  Omnia deliciis amplificata magis.\n  Sic status assumptus quales sumus approbat, vt nos\n  Ocia plectentes qui cruciamus humum.\n  Suaue iugum, leue Cristus onus nobis dedit, et nos\n  Pondera que mundi sunt grauiora damus:\n  Iura damus populis, set nos non lege tenemur,\n  Que michi lex placuit iuris habebit onus.                          870\n  Iudiciis hominum non stat quod pecco per orbem,\n  Sic michi cuncta licent, que magis acta placent;\n  Et si mundus in hiis fiat michi forte rebellis,\n  Est mea de guerris forcior ecce manus.\n  Hiis quoque de causis respondeo papa, quod omnes\n  Per mea terrigenos bella retrudo viros.\n    \u2018Inter discipulos fuerat discordia facta,\n  Norma set infantis pacificauit opus:\n  Nos tamen ad veram nullo moderamine pacem\n  Flectere quis poterit, hoc neque pompa sinit.                      880\n  In cruce confixus patitur sua funera Cristus,\n  Et fuit illa viris passio vera salus:\n  Omnibus exemplum fuit hec paciencia Cristi,\n  Alterutrum socii simus vt inde pii.\n  Nos tamen in signum vindicte ponimus illam,\n  Plebis et in mortem ferre iubemus eam:\n  Sicque pium signum diuertimus a pietate,\n  Que fuit et vita, nunc noua pestis erit.\n  Sic modo sunt mortis nuper vexilla salutis,\n  Que tulit et pacem crux modo bella gerit:                          890\n  Sicque crucem domini baiulamus, mente set vlla\n  Non sequimur dominum, qua tulit ipse crucem.\n  Quod nequit hoc virtus, supplebunt ammodo vires,\n  Non mos set mortis pugna parabit iter:\n  Nostra sinistra teret quicquid fundauerat olim\n  Dextra, que sic humilis non parit oua fides.\n  Quam collegerunt alii dispergere messem\n  Tendimus, et feritas nostra vorabit humum:\n  Vinea sic domini nostros inculta labores\n  Non habet, estque magis bellica facta manus:                       900\n  Sic magis, extrahere quem de pietate tenemur,\n  Sternimus in puteum de feritate bouem.\n    \u2018Quod tulerat Petrus lucrum Iudea fatetur,\n  Quas tulit et Paulus gens manifestat opes:\n  Nos neque cum vacuis manibus veniemus in auro,\n  Quod tamen est lucrum spirituale nichil.\n  Postera quicquid agat etas, iam nulla veremur\n  Crimina, dum mundus noster amicus erit:\n  Vt sit enim nomen nostrum nomen super omne,\n  Est vbi rarus honor, pugna iuuabit opus.                           910\n  Ense peribit homo iuxta leges Machometi,\n  Eius qui nomen spernit habere sacrum:\n  Nos ita decretum iam ponimus ense volutum,\n  Nomen vt hinc nostrum presit in omne solum.\n  Cesaris imperio qui contradicit, amicus\n  Eius in hoc mundo non reputatur homo:\n  Sic homo, qui nomen nostrum non preficit altum,\n  Filius est mortis, ensis in ore reus.\n    \u2018Mittere sic gladium non pacem venimus orbi,\n  Et noua iam facimus omnia, dampna tamen.                           920\n  Sic caput in membra iam seuit, et aggrauat illos,\n  Quos minus officio lederet ipse suo:\n  Sic pater in natos nunc fit magis ipse Saturnus,\n  Quos sua deberet lexque fouere, necat:\n  Sic et pastor oues, quas pascere iure tenetur\n  Iam vorat, et proprium predat ouile suum:\n  Sic ferus vt iudex agitamus secla per ignem,\n  Purgatique magis eris habemus opes.\n  Vendat enim tunicam sibi clerus et hinc emat ensem,\n  Cesset et a sacris quilibet ordo suis:                             930\n  Nomen et in terris sic nostrum magnificemus,\n  Vt timeant alii bella futura sibi.\n  Iam pastoralis baculus vertetur in hastam,\n  Mitra fit in galeam, pax ruit inque necem:[391]\n  Qui prodesse velit prosit, nam nos super omnes\n  Preferri volumus, gestet et alter onus.\n    \u2018Sic nos, qui summi portamus nomina cleri,\n  Corde magis ceci duximus arma sequi:\n  Quicquid agant anime, nos subdere corpora mundi\n  Tendimus, et nobis lex positiua fauet;                             940\n  Nam licet ex glosa gladium quod sumat vtrumque,\n  Quo ferat extenta bellica, nostra manus.\n  Ergo magis paueant omnes dedicere nobis,\n  In quorum bellis os ferit atque manus.\n  Attamen ad pacem nostram suscepimus omnes\n  Barbaricas gentes, ne cruciemur eis:\n  Contra Cristicolas pretendimus arma mouere,\n  Qui modo sunt ausi vix sua iura loqui.\n  Auriculam Petrus abscidit, vulnus et illud\n  Sanum restituit Cristus vt ante fuit;                              950\n  Nostra set ira caput aufert, quo vulnere nullum\n  Nouimus in sanum post reuenire statum.\n  Est igitur Petri maior sentencia nostra,\n  Et gladius noster forcior ense suo.\u2019\n  Sic differt Clemens nunc a clemente vocatus,\n  Errat et Acephalo nomine nomen habens.\n=Hic loquitur de prelatis illis, qui nomen sanctum sibi presumunt,\nappropriant tamen sibi terrena, nec aliis inde participando ex caritate\nsubueniunt.=\nCap^m. xi.\n    Angelus, vt legitur, sancto quandoque Iohanni\n  Dixit, cumque cadens alter adorat eum,\n  \u2018Tu michi, serue dei, videas ne feceris illud,\n  \u2018Quem tamen in terris celestis ciuis honorem\n  Respuit, hunc repetit curia nostra sibi;\n  Flectitur inde genu, que pedes post oscula nostros\n  Mulcent, vt Cristi pes foret alter ibi.\u2019\n    Precipit hoc Cristus, eius quod discipulorum\n  Nemo patris nomen querat habere sibi:\n  In celo sancti proclamant \u2018Sanctus\u2019 vt illi\n  Qui sedet in solio dignus honore suo.\n  \u2018Nos tamen in gente nomen portamus vtrumque,\n  \u201cO pater, o sancte,\u201d quisque salutat, \u201caue!\u201d                       970\n  Extitit a Cristo data nobis magna potestas,\n  Vndique quam mundus amplificare studet.\n  Hoc sit vt esse potest: celum quicumque ligabit,\n  Scimus nos mundum posse ligare satis:\n  Nam modo lex posita bellorum ponit auara\n  Quod valet ecclesia vi reuocare sua.\n  Set quicquid clerus rapit et tenet ex alienis,\n  Hoc valet a clero tollere nullus homo.\u2019\n  Quicquid habet clerus proprios hoc vertit in vsus,\n  De laicis partem vult set habere suam.                             980\n  Hic bona cuncta sua fore dicit sanctificata,\n  Nec licet vt laicus mittat ad illa manus;\n  Partem sed laici petit ipse per omnia lucri,\n  Nec vult cum dampno participare suo.\n  Si communis amor fuerit, commune sit omne,\n  Quod liquet alterutrum posse iuuare virum:\n  Set quia iam clerus non est communis amoris,\n  Quicquid habet soli vult retinere sibi.\n    Ex veteri lege raptum sit quicquid ab hoste,[392]\n  Non valet illud homo sanctificare deo;                             990\n  Nostra set ecclesia clerus vicinia rapta\n  Predat, et hec propria dicit habere sacra.\n  Sic multat laicum clerus, multare set ipsum\n  Nemo potest, et ita stant modo iura noua:\n  Sic non pastor oues pascit, set pastus ab ipsis\n  Lac vorat et vellus, alter vt ipse lupus:\n  Sic libras siciens libros non appetit, immo\n  Marcam pro Marco construit ipse libro:\n  Summas non summa memoratur, et optima vina\n  Plusquam diuina computat esse sacra:                              1000\n  Virtutis morem non, set mulieris amorem\n  Querit, et hoc solo temptat arare solo.\n  Sic honor ex onere non est, nam fulget honore\n  Corpore, set corpus non digitabit onus.\n=Hic loquitur de Simonia prelatorum, et qualiter hii delicati, dicentes\nse esse ecclesiam, aliis grauiora imponunt, et vlterius de censura\nhorribili laicos pro modico impetuose infestant.=\nCap^m. xii.\n    Ecce, deo teste, vir qui non intrat ouile\n  Per portam, latro furque notatur eo.\n  Sic et in ecclesiam promotus per Simoniam\n  Clerus, furtiuo se gerit inde modo;\n  Nec bona de furto conferre placencia Cristo\n  Quis valet, immo deus pellit ab inde manus.                       1010\n  Ergo valet fiscus que non vult carpere Cristus;\n  Sunt quia mundana, mundus habebit ea:\n  Namque suo iure dum clerus abutitur, inde\n  Priuari dignum iura fatentur eum.\n  Se vocat ecclesiam clerus, quasi diceret, illam\n  Non tanget laicus, est honor immo suus:\n  Sic fastus cleri communi iustificari\n  Non vult iusticia, set latitante via.\n  Se leuat et reliquos subdit predatque subactos\n  Sic modo sub specie diuina cerno latere\n  Has pompas mundi, stant neque iura dei.\n    Sancta quid ecclesia est hominum nisi turma fidelis?\n  Sic patet vt laicus, quem colit ipsa fides,\n  Est pars ecclesie, melior nec clericus ipse,\n  Ni melius viuat. Quis michi tale negat?\n  Vna fides, vnum baptisma, deus manet vnus,\n  Sic nos ecclesia iungit et vna tenet;\n  Et veluti multa tegit vna cortice grana,\n  Sic populos plures colligit vna fides.                            1030\n  Ecclesie sancte cur tunc sibi nomen habere\n  Vult tantum clerus, alter vt ipse deus?\n  Appendit legis pondus collis alienis,\n  Set non vult humeris quid graue ferre suis\n  Omnia dat licita sibimet, michi set prohibenda;\n  Ille quiescit, ego sudo labore meo.\n  Sic iter ex factis viciis prebet faciendis,\n  Verba set econtra dicet in aure tua:\n  Hinc plebs attonita dubitat, si credere dictis,\n  Set prohibens michi rem, dum sit culpandus eadem,\n  Vix credo verba, sunt quia facta rea:\n  Tollere sicque nouos de clero cerno superbos,\n  Per veteres humiles quod ~dedit~ ipsa fides.\n    Precipiunt isti maxillam percucienti\n  Subdere, sic vt eo stet pacienter homo:\n  Intuleris set eis si quid graue, mox tibi mortis\n  Censuris anime dant maledicta tue.\n  Qui necat hic animam sub pena mortis, eadem,\n  Si posset, corpus perderet ipse prius.                            1050\n  Sic magis ipse lupo fert pastor dampna maligno\n  In iugulando suas, quas medicaret, oues.\n  Hii gestant celi claues, intrant nec et ipsi,\n  Nos nec inire sinunt, quos sine lege regunt:\n  Nec populi mentes doctrine vomere sulcant,\n  Nec faciunt operis id quod oportet opus.\n  Ad dextram Cristi vellent residere beati,\n  Set nollent calicem sumere, Criste, tuam.\n  Hii piscatores laxant sua recia lucris,\n  Vt capiant mundum, non animabus opem.                             1060\n  Sic male viuentes laicis exempla ministrant,\n  Qui velut instructi more sequntur eos:\n  Sic ouis ex maculis pastoris fit maculosa,\n  Et cadit in foueam cecus vterque simul.\n=Hic loquitur qualiter prelatus non solum doctrina set eciam bonis\nactibus populo sibi commisso lucere deberet.=\nCap^m. xiii.\n    In tenebris pergens nescit quo vadat, vt ille\n  Qui non discernit que sit habenda via;\n  Cumque caret populus doctrina, nec videt ipsum\n  Qui suus est presul iura tenere dei,\n  Cum neque scripta docet, neque facta facit pietatis,\n  Cum de nocte sua pereat sine luce lucerna,\n  Et virtutis habent presulis acta nichil,\n  Tunc errare facit plebem, sine luceque cecus\n  Cecum consequitur, vnde ruina venit.\n  Ergo suas luces accendant clarius illi\n  Qui sunt ductores, vt videamus iter.\n  Igne lucerna micans tria dat, splendet, calet, vrit;\n  Hec tria presul habet sub racione trium:\n  Vita splendorem demon~strat, amore~ calorem,\n  Cum populum sibi corde ligat, precibusque beatis\n  Seruat et auget oues, tunc placet ipse deo.\n  Vt sit sollicitus quicumque pauore tenetur,\n  Ne lupus ille Sathan intret ouile suum:\n  Pascat oues presul exemplaque sancta ministret,\n  Vt sapiant dulces mellis in ore fauos.\n    Sepius assueuit Tubicen prodesse, suosque\n  Dux bene pugnantes concitat ore viros:\n  Te magis, o presul, qui dux es spiritualis,\n  Promere lege dei consona verba decet.                             1090\n  Solue tuam vocem sicut tuba ductilis altam,\n  Osque tuum verbis instruat acta gregis:\n  Clama, ne cesses, populo dic crimen eorum,\n  Preuius exemplis tu tamen esto bonus.\n  Dum sapor assidua remanens sit dulcis in vnda,\n  Gracius ex ipso fonte bibuntur aque:\n  Cum magis in Cristo sit cleri vita beata,\n  Quem docet ille magis, sermo beatus erit.\n  Sermo dei numquam vacuus redit, immo lucrata\n  Conferet emissus dupla talenta lucri:                             1100\n  Sermo dei purus, mens quem sincera ministrat,\n  Claustra poli penetrans dona reportat humo.\n  Curatos anima tales que possidet egra,\n  Inueniet, si vult, sana salutis iter.\n  Qui nil terrenum sapiunt, set celica querunt,\n  Et solum siciunt esuriuntque deum;\n  Quos non librarum pascit nitor, immo librorum,\n  Non facies auri, set cibat ara dei;\n  Hii, cum sint propria digni mercede laboris,\n  Permansura serunt que sine fine metunt.                           1110\n  Sic qui recta docet, facit et super hoc quod oportet,\n  Expedit vt facias quod tibi dictat opus:\n  Tunc bene fortis equs reserato carcere currit,\n  Cum quos pretereat quosque sequetur habet.\n    Legis enim veteris scripture sunt memorande,\n  Quo bonus exemplum pastor habere queat.\n  Commemoranda satis fuit hec sapiencia, quando\n  Ante gregem virgas ordinat ille Iacob:\n  Partim nudat eas ablato cortice, partim\n  Corticis indutas veste relinquit eas.                             1120\n  In virgis splendet sublato cortice candor,\n  Cum de scripturis splendida verba trahit;\n  Cortex saluatur, cum litera sola tenetur,\n  Et pastor sensu simplice pascit oues.[393]\n  Set quid pastores dicent exempla negantes?\n  Vt sibi proficiant ista nec illa tenent.\n  Cuius nec vita bona seu doctrina iuuabit,\n  Instruat vt populum, nil reputamus eum.\n  Indiscreta tamen sunt qui documenta parantes\n  Scismatis in plebem magna pericla mouent.                         1130\n  Indocti causa doctoris sepe scolares\n  Virtutis capiunt commoda nulla scole:\n  Sic importuni prelati, quamuis habundent\n  Dogmata, si desint acta, vigore carent.\n    Quidam corripiunt magis ignibus impetuosi,\n  Et velut vrsus oues de feritate premunt;\n  Talis enim doctor, cum durius increpat vllum,\n  Ledit eum cuius debuit esse salus;\n  Vulnerat ipse reos, set vulnera nulla medetur;\n  Prouocat in peius quod fuit ante malum:                           1140\n  Sic nos prelati nequit os curare superbi,\n  Cum viciosus homo moribus auctor erit.\n  Est et prelatus, qui corripiens quasi blando\n  De sermone fauet, nec reus inde cauet:\n  Corripiebat Hely pueros dulcedine patris,\n  Non vice pastoris, non grauitate soni;\n  Pro quorum culpa dampnatur Hely, quia valde\n  Impius in pueris per pia verba fuit.\n  Sic pastor qui subiectos non corripit, iram[394]\n  Summi patris emens carcere dignus erit.                           1150\n    Ista solent scribi, \u2018Medium tenuere beati,\n  Non nimis alta petas, nec nimis yma geras.\u2019\n  Non nimis ex duro presul nos iure fatiget,\n  Nec nimis ex molli simplicitate sinat.\n  Si non leua manus equitis moderacior extet,\n  Oppositis frenis sepe repugnat equs.\n  Eripit interdum, modo dat medicina salutem,\n  Nil prodest quod non ledere possit idem.\n  Set qui frena tenet, prouiso tempore, presul,\n  Quo magis est sanum ducet honestus iter:                          1160\n  Sepius ex dulci peccans sermone reviuit,\n  Qui magis impaciens verba per acra foret.\n  Expedit interdum tamen absque fauore rebelles\n  Equa quod inuitos presulis ira premat:\n  Sepe ferus morbus herbis mitescit amaris,\n  Namque feret molles aspera spina rosas:\n  Dura vides quod humus stimulantibus obruta sulcis\n  Sepius ad placitum molle cacumen habet.\n    Vnctus erit presul oleo, quod plura figurat,\n  Precipueque sibi conuenit illa sequi:                             1170\n  Quatuor ista facit, penetrat, lucet, cibat, vngit,\n  Que sibi mitratus debet habere bonus.\n  Nil penetrare potest nisi cum virtute vigoris,\n  Ista tamen virtus in penetrando iuuat;\n  Nam cum mollicies fuerit coniuncta vigori,\n  Mitis et austerus presulis actus erit.\n  Fermento careat, oleo spergatur, vt absit\n  Culpa nocens, et eum sanctus inungat amor:\n  Vox ita doctoris, quanto sublimius intus\n  Corda ferit, tanto forcius illa mouet:                            1180\n  Sic olei virtus virtutes ponderat eque,\n  Forcia dum penetrat, micius acta regit.\n  Lux cecis, cibus est ieiunis, vnccio morbis;\n  Hiis iubar infundit, hos cibat, hosque fouet:\n  Lux est exemplo, cibus est dum pascit egenos,\n  Vnccio dum populis dulcia verba serit.\n  Hoc oleo, testante Dauid, Cristus fuit vnctus,\n  Vnguine leticie cum pater vnxit eum:\n  Non vnguntur eo qui culpam Simonis equant,\n  Qui vendunt vel emunt, nec sacra gratis habent:                   1190\n  Exulat hic de plebe dei qui peccat in istis,\n  Tales nam pellit Cristus ab ede sua.\n=Hic loquitur qualiter signa Anticristi in Curia Romana precipue ex\nauaricia secundum quosdam apparuerunt.=\nCap^m. xiiii.\n    Plura locutura mens deficit ipsa timore,\n  Labitur exanguis et tremefacta silet;\n  Huius enim vicii michi tangere si licet vlla,\n  Testis erit Cristus Romaque tota simul.\n  Roma manus rodit non dantes, spernit et odit,\n  Donum pro dono sic capit omnis homo.\n  Non est acceptor personarum deus, immo\n  Gracior intendit actibus ipse viri;                               1200\n  Gracia set nostra tantum quos mundus in auro\n  Ditat, non alios accipit illa viros.\n  Qui precium ponit diues preciata reportat\n  Munera, nam tali curia tota fauet:\n  Assumens oleum secum non intrat ibidem,\n  Aurea ni valeat vngere gutta manum:\n  Copia nil morum confert vbi deficit aurum,\n  Nam virtus inopum nulla meretur opem.\n  Auro si pulses, intrabis, et illud habebis\n  Quod petis, et donum fert tibi dona tuum:                         1210\n  Si tibi vis detur large, da munera larga,\n  Nam si pauca seras, premia pauca metes.\n    Quid faciet sapiens? stultus de munere gaudet.\n  Dicat ad hec clerus, qui sapit ista magis.[395]\n  Munera, crede michi, capiunt hominesque deosque,\n  Placatur donis maior in orbe datis:\n  Set cum pro mundo tribuat sua munera Simon,\n  Promotus Cristi non erit inde sui.\n  Vt veniant ad aquas sicientes sponte citauit\n  Cristus, et ecce suo fonte cibauit eos;                           1220\n  Fontibus et nostris siciens non hauriet vllus\n  Absque lucri pretio, quod dabit ipse prius.\n  Vendere quid pro quo modus est quem curia nostra\n  Seruat, et auxilio Simonis ipsa viget:\n  Curia nostra virum nouit sine munere nullum,\n  Set redit in vacuis euacuata manus.\n  Dum dare vult laicus, precellit Theologiam;\n  Si des dona michi, dona rependo tibi:\n  Marcus, Matheus, Lucas, si nulla, Iohannes,\n  Dona ferant, perdunt que sibi dona petunt:                        1230\n  Si veniat famulus mundi, viget ipse receptus,\n  Si famulus Cristi, nemo ministrat ei.\n    Si veniat pauper, musis comitatus Homeri,\n  Et nichil attulerit, pauper vt ante redit:\n  Si nouus Augustinus ibi peteret, nec haberet\n  Quod daret ipse prius, transiet ipse vagus.\n  Construit atque legit laicus, bene cantat, in auro;\n  Si dare sufficiat, stat bene quicquid agit.\n  Qualis enim pietas hec est discernite vosmet,\n  Si labat ecclesia declinans forte per istos,\n  Summus eam releuet de pietate sua,\n  Confundens hereses et que sunt scismata tollat,\n  Ne quis Cristicolas perdere possit oues:\n  Vnanimes redeant tibi, te miserante, redemptor,\n  Quos pax, quos pietas, quos liget vna fides.\n  Anticristus aget que sunt contraria Cristo,\n  Mores subuertens et viciosa fouens:\n  Nescio si forte mundo iam venerat iste,\n  Eius enim video plurima signa modo.                               1250\n  Petri que titubat nauem prius erige, Criste,\n  Quam pereat, nec eam fastus in orbe voret.\n=Hic loquitur secundum commune dictum, qualiter honores et non onera\nprelacie plures affectant, quo magis in ecclesia cessant virtutes, et\nvicia multipliciter accrescunt.=\nCap^m. xv.\n    O deus, omne patet tibi cor loquiturque voluntas,\n  Et secreta tuo lumine nulla latent:\n  Tu nosti, domine, quod quantum distat ab ortu\n  Solis in occasum regula prima fugit.\n  Ipsa fides operans, quam tu plantare volebas\n  Est quasi de clero preuaricata modo:\n  Ius quod erat Cristi mundus sine iure resoluit,\n  Prelatosque nouos vendicat ipse suos.                             1260\n  Nomen enim sancti sanctum non efficit, immo\n  Efficitur sanctus quem probat ipse deus.\n  Nos tamen a plebe si nomine glorificemur,\n  Et laudet mundus, laus placet illa satis:\n  Laruata facie sic fallitur ordo paternus,[396]\n  Quo furtiuus honor expoliauit onus.\n    Vox populi cum voce dei concordat, vt ipsa\n  In rebus dubiis sit metuenda magis:\n  Hec ego que dicam dictum commune docebat,\n  Nec mea verba sibi quid nouitatis habent.                         1270\n  In cathedram Moysi nunc ascendunt Pharisei,\n  Et scribe scribunt dogma, nec illud agunt.\n  Nam constans, humilis, largus, castus que modestus,\n  Fit quibus ecclesiis regula culta prius,\n  Nunc vanos, cupidos, elatos, luxuriosos,\n  Raptoresque suo substituere loco.\n  Pacificos ira mitesque superbia vicit,\n  Nummus habet iustos et Venus illa sacros.\n  Sic non iusticia causas regit, immo voluntas\n  Obfuscata malis que racione carent:                               1280\n  Sic modo terra deos colit et laceratur ab ipsis,\n  Est dum lex cleri nescia lege dei.\n  Nudis iam verbis vani tua iura figurant,\n  Et nichil aut modicum pondere iuris agunt;\n  Exemplis operum te raro, Criste, sequntur,\n  Perfectumque tue legis inane tenent.\n  Que tua precepta ponunt, deponere curant\n  A propriis humeris, que michi ferre iubent;\n  Hec precepta tamen que gloria ponit inanis,\n  A me tollentes propria ferre volunt.                              1290\n  De fundamento non curant, immo columpne\n  Effigiem laruant, se quoque templa vocant.\n    Nuper erat celum corruptum, sicque superbus\n  Corruit ex altis, lapsus et yma tenet;\n  Proque suo vicio sic Adam de paradiso,\n  Sic Iudasque suum perdidit ipse gradum:\n  Non faciunt hominem status aut locus esse beatum,\n  Quin magis hos sternunt qui superesse volunt.\n  O deus, ecclesiam fecisti quam tibi sanctam,\n  Sanctos prelatos fac simul inde tuos:                             1300\n  Corrigat, oro, deus, tua iam clemencia tales,\n  Nos quibus vt sanctis subdere colla iubes:\n  Esse duces nostros quos lege tua statuisti,\n  Fac magis vt recta semita ducat eos;\n  Et licet instabilis vanus sit et actus eorum,\n  Da populo stabilem semper habere fidem:\n  Da, deus, et clero, verbo quod possit et actu\n  Sic reuocare malum, nos vt in orbe iuuet.\n  Exoptata diu dulcis medicina dolorum,\n  Sero licet veniat, grata venire solet:                            1310\n  Sique boni fiant de clero, nos meliores\n  Tunc erimus, que dei laus ita maior erit.\n=Postquam dictum est de illis qui errant in statu prelacie, dicendum\nest de errore curatorum, qui sub prelatis constituti, parochiarum\ncuras in animarum suarum periculo admittentes negligenter omittunt: et\nprimo intendit dicere de curatis illis qui suas curas omittentes ad\nseruiendum magnatum curiis adherent.=\nCap^m. xvi.\n    Presulis incauti, sicut de voce recepi,\n  Errores scripsi, pennaque cessat ibi.\n  Sunt tamen, in curis anime qui iura ministrant,\n  Rectores alii non sine labe doli.\n  Quo status ille modo se tendit scribere tendo,\n  Si sit ibi mundus vel magis ipse deus.\n  Ad tempus presens rectorum facta reuoluens,\n  Presulis errore, curarum qui caput extat,\n  Errat curatus, presulis ipse manus.\n  Iam sine prebenda de Simonis arte creata\n  Nil putat ecclesiam quomodocumque bonam:\n  Hec prebenda tamen inopem non, set meretricem\n  Pascit, sicque deum non colit, immo deam.\n  Tales nec caste curant neque viuere caute,\n  De quibus exempla sunt modo sepe mala:\n  Vestis habet pompam, cibus vsum deliciarum,\n  Et thorus incestum clamat habere suum.                            1330\n  Ex Cristi poteris nuper cognoscere verbis\n  Discipulos tunicas non habuisse duas;\n  Set quia discipuli non sunt, in talibus isti\n  Nolunt impositum sic retinere modum.\n  Non tantum vestes geminant set condiciones,\n  Quas magis errantes regula nulla sapit:\n  En venit incastos aurum precingere lumbos,\n  Denotet vt vanos comptus inanis eos;\n  Militis effigie, nisi solum calcar abesse,\n  Cernimus hos pompis degenerare suis.                              1340\n    Cuius honor, sit onus; qui lucris participare\n  Vult, sic de dampnis participaret eis:\n  Sic iubet equa fides, sic lex decreuit ad omnes,\n  Set modo qui curant ipsa statuta negant.\n  Curas admittunt pingues et pinguia sumunt,\n  Set nolunt cure pondera ferre sue.\n  Si viciis residere nequit curatus in ista\n  Cura, tunc aliam querit habere nouam;\n  Inficiens primam, post polluit ipse secundam,\n  Sic loca non vicia mutat et ipse sua.                             1350\n  Litera dispensat curato presulis empta,\n  Et sic curati cura relicta manet;\n  Presbiterum laicum retinet sibi substituendum,\n  Curia magnatum dum retinebit eum.\n  Est vt apes ibi sollicitus dum spirat honores,\n  Set piger in cura tardat agenda sua.\n    Quicquid habet mundus fictum, tunc fingit et ille,\n  Curia quo dignum credere possit eum:\n  Verba dabit blanda, set nec canis aptus ad arcum,\n  Sic humili vultu flectit ad yma genu.                             1360\n  Alter vt ille Iacob socios supplantat, et omne\n  Quo poterit mundi lucra tenere facit.\n  Absit eum quicquam tamen absque iuuamine docti\n  Simonis incipere, qui suus actor erit:\n  Ostia si clausa fuerint, sic intrat ouile,\n  Ac aliunde suum carpit auarus iter.\n  De curis anime nil curat, dummodo terre\n  Curia magnatis sit sibi culta lucris:\n  Fert sibi nil virtus anime set corporis actus,\n  Munus non meritum dat sibi ferre statum.                          1370\n  Qui nichil est per se, nec habet quo tendat in altum,\n  Expedit alterius vt releuetur ope:\n  Est tamen absurdum, cum quilibet ex alieno\n  Intumet vlterius quam tumuisse decet.[397]\n    Littera dum Regis Papales supplicat aures,\n  Simon et est medius, vngat vt ipse manus,[398]\n  En ~laicus~ noster fit clericus aptus vt omnes\n  Simone consultus scandat in orbe gradus.\n  Hic qui pauper heri fuerat quasi nudus et omni\n  Laude carens, nec eum patris habebat honor,                       1380\n  Cuius erat tunica vilis, non larga set arta,\n  Vix sibi que tetigit simplicitate genu,\n  Hunc polimita modo vestis circumdat, et eius\n  Alludens pedibus fimbria lambit humum:\n  Vestis que medium non nouit poplicis olim,\n  Iam colit hec talos oscula dando pedi.\n  Si mundi speculum scruteris in huius amictu,\n  Plurima rectoris cernere vana potes.\n    Presulis ipse gradum si non dum scandere possit,\n  Ecce tamen vestes comparat ipse pares.                            1390\n  Cuius erat solus nuper catulus domicellus,\n  En sequitur totus nunc quasi mundus eum;\n  Cuius erat baculus nuper palfridus, ad eius\n  Sellam cum loris subditur altus equs.\n  Sic viget in curis diues, set moribus expers\n  Indiget, et vano more gubernat opes.\n  Compotus in mundi rebus quod fiat habunde\n  Perstudet, vt domino det sua iura suo:\n  Computet vt Cristo set de curis animarum,\n  Turpiter absque lucro fossa talenta latent.                       1400\n  Curia sic Cristi tollit mundana clientem,\n  Qui venit ad laqueum, dum sitit ipse lucrum.\n=Hic loquitur de rectoribus illis, qui ab episcopo licenciati\nse fingunt ire scolas, vt sub nomine virtutis vicia corporalia\nfrequentent.=\nCap^m. xvii.\n    Alter adest rector, causam designat et ipse,\n  Dicit enim sacras quod cupit ire scolas:\n  Vt vagus astet ibi prece ruffi presul et albi\n  Annuit, vt dominis quos ~amat ipse nimis~.\n  Sic rector sibi sub specie virtutis adoptat,\n  Vt queat in viciis rite studere vagus.\n  Nil decreta placent sibi nec sacra theologia,\n  Ipsa magistra docet res plures, discit et ille,\n  Scribit et in nocte que studet ipse die.\n  Et propter formam tandem petit ipse cathedram,\n  Vt sit ad hoc ductus, plura dat ipse prius:\n  Sic est curatus doctoris sede locatus,\n  Datque legenda suis mistica iura scolis.\n    \u2018Ve soli,\u2019 legimus ex scripturis Salomonis,\n  Namque virum solum nemo requirit eum:\n  Qua racione scole mos est, quod quisque studere\n  Ipse deus sociam fecit per secula primam,\n  Vt iuuet hec hominem, sicque creauit eam:\n  Masculus in primo factus fuit, atque secundo\n  Femina, sic vt in hiis det deus esse genus:\n  Istaque principia discretus rector agenda\n  Perstudet, et vota prebet in arte pia.\n  Quis laterisque sui costam quam sentit abesse\n  Non cuperet, per quam perficeretur homo?\n  Prima viri costa mulier fuit ipsa creata,\n  Vult igitur costam rector habere suam.                            1430\n  Nam deus humanam precepit crescere gentem,\n  Cuius precepto multiplicabit homo:\n  Sic sibi multiplicat rector, dum semen habundat,\n  Vt sit mandati non reus ipse dei.\n  Causas per tales rector probat et raciones,\n  Quod sibi sint socie, dum stat in arte scole.\n  Primo materiam conceptus tractat, et illam,\n  Vt veniat partus, stat repetendo magis;\n  Sic legit et textum, legit et glosam super illum,\n  Vt scola discipulis sit patefacta suis:                           1440\n  Verberat ipse regens pro forma sepe scolares,\n  Vt vigili virga sit vigil ipsa scola.\n  Quanto formalis magis extat in arte legendo,\n  Est opus in tanto materiale minus.\n  Non labor excusat, doceat quin nocte dieque,\n  Quo sibi dat vacuum sollicitudo caput:\n  Questio namque sua, quam disputat esse profundam,\n  Sentit et in casu plura profunda mouet.\n  Responsalis ei respondet ad omnia, quare,\n  Nec sinit a logica quicquid abire sua;                            1450\n  Sepeque doctori concluditur, ipseque tantum\n  Confusus cathedra linquit inesse sua.\n  Leccio lecta nocet, decies repetita nocebit;\n  Dum legit inde magis, ~plus sibi sensus hebes est~.[399]\n  Et sic ars nostrum curatum reddit inertem,\n  De longo studio fert nichil ipse domum:\n  Stultus ibi venit, set stulcior inde redibit,\n  Dum repetendo scolis sit magis ipse frequens.\n    Hec est illa scola, studet in qua clerus, vt yma\n  Practica discipulo bene conuenit atque magistro,\n  Vt speculatiuum construat ipse suum.\n  Hec est illa scola super omnes labe colenda,\n  Qua socius sociam ~gaudet~ habere suam:\n  Attamen illa scola, dum sit socie sociata,\n  Fine dabit socium plangere gesta reum.\n  Sic scola cum socia confirmat in arte scolarem,\n  Fiet quod laicus, quando magister erit.\n  Heu! grauis est socia, grauis est scola iuncta sodali,\n  Ista vorat corpus, illaque tollit opes:                           1470\n  Est inhonesta deo res, et mirabile plebi,\n  Quando magister erit atque ribaldus idem.\n    Ecclesia sponsa nuda, vestitur amica;\n  Sponsa relicta perit, altera cara viget:\n  Sic desponsata clamare fide sibi fracta\n  Nunc venit ecclesia iura petendo sua.\n  Set quia lux periit, perit hinc ius, sicque recedit\n  Curati sponsa stans quasi tota vaga.\n  Sic rector viciis studium non moribus aptans,\n  Dat decimam Veneri, que solet esse dei:                           1480\n  Sic sibi consimilem generat curatus, vt artem\n  Nature solitam compleat ipse suam:\n  Sic viget in studio laici curatus ad instar\n  Corporis, vt sexum multiplicare queat:\n  Sic scola, que morum mater magis esse solebat,\n  Efficitur viciis stulta nouerca suis.\n=Hic loquitur de rectoribus illis, qui in curis residentes, curas tamen\nnegligentes, venacionibus precipue et voluptatibus penitus intendunt.=\nCap^m. xviii.\n    Tercius est rector, animum qui tendit ad orbem,\n  In cura residens dum manet ipse domi:\n  Nuda sue folia cure sine fructibus affert,\n  Dum sine luce regens stultus obumbrat eam.                        1490\n  Predicat ipse nichil animas saluare, nec egros\n  Visitat, aut inopes tactus amore iuuat:\n  Est sibi crassus equs, restatque sciencia macra,\n  Sella decora que mens feda perornat eum.\n  Ad latus et cornu sufflans gerit, vnde redundant\n  Mons, nemus, vnde lepus visa pericla fugit;\n  Oris in ecclesia set vox sua muta quiescit,\n  Ne fugat a viciis sordida corda gregis.[400]\n  Sic canis, ad questum qui clamat in ore fideli,\n  Certus habebit eo quicquid habere velit;                          1500\n  Set miser, ad portas qui clamat et indiget escis,\n  Heu! neque mica datur nec liquor vllus ei.\n  O deus, in quanta talis tibi laude meretur,\n  Dans alimenta cani, que negat ipse viro!\n    Vix sibi festa dies sacra vel ieiunia tollunt,\n  Quin nemus in canibus circuit ipse suis:\n  Clamor in ore canum, dum vociferantur in vnum,\n  Est sibi campana, psallitur vnde deo.\n  Stat sibi missa breuis, deuocio longaque campis,\n  Quo sibi cantores deputat esse canes:                             1510\n  Sic lepus et vulpis sunt quos magis ipse requirit;\n  Dum sonat ore deum, stat sibi mente lepus.\n  Sic agitat vulpis vulpem similis similemque\n  Querit, dum iuuenem deuorat ipse gregem;\n  Nam vagus explorat vbi sunt pulchre mulieres\n  Etatis tenere, pascat vt inde famem:\n  Talis enim rector mulieribus insidiatur,\n  More lupi clausas circuientis oues.[401]\n  Dum videt ipse senem sponsum sponsam iuuenemque,\n  Suplet ibi rector regimen sponsi, que decore\n  Persoluit sponse debita iura sue.\n  Sic capit in cura rector sibi corpora pulcra,\n  Et fedas animas linquit abire vagas.\n=Hic loquitur de rectoribus in curis residentibus, qui tamen curas\nanimarum omittentes, quasi seculi mercatores singula temporalia de die\nin diem ementes et vendentes, mundi diuicias adquirunt.=\nCap^m. xix.\n    Quartus adhuc rector curam residendo sinistrat,\n  Ipseque mercator circuit omne genus.\n  Est sibi missa: forum meditatur et inde tabernam,\n  Ad socii dampnum dum petit ipse lucrum.\n  Ecclesie meritum perdit, lucratur et aurum;\n  Vt teneat mundum, deserit ipse deum.                              1530\n  Computat ipse diem cassam, qua vel sibi lucrum,\n  Corporis aut luxum non capit ipse nouum:\n  Est et auaricia sibi custos, sic vt in illis[402]\n  Partem diuiciis pauper habere nequit.\n  Masculus in nullo casu partitur egenus,\n  Dupplice nam claui cista resistit ei;\n  Set pietas aliter se continet ad mulierem,\n  Vt iubet ipsa Venus, est ibi larga manus.\n  Expansis genibus expanditur aurea cista;\n  Femina si veniat, dat sibi clauis iter:                           1540\n  Durior est ferro, quem nullus mollificabit,[403]\n  Vincit feminea set caro mollis eum.\n  Dans ita quid pro quo merces mercede locabit\n  Rector, in impropriis dum vacat ipse lucris.\n  Omne quod vna manus sibi congregat, altera spergit,\n  Dum sua dat cribro balsama stultus homo:\n  Stultaque sic stultum predat, quod fine dierum\n  Nil nisi sit rasa barba manebit ei.\n    O si curatis nati succedere possent,\n  Ecclesie titulo ferreque iura patrum,                             1550\n  Tunc sibi Romipetas, mortis quibus est aliene\n  Spes, nichil aut modicum posse valere puto.[404]\n  Talis in ecclesia nunc est deuocio mota\n  Curatis nostris: iudicet inde deus.\n=Postquam[405] dictum est de errore illorum qui in ecclesia beneficiati\nexistunt, iam[406] dicendum est de presbiteris stipendiariis; de\ntalibus saltem, qui non propter mundiciam et ordinis honestatem, set\npropter mundi ocia, gradum presbiteratus appetunt et assumunt.=\nCap^m. xx.\n    Si de presbiteris dicam qui sunt sine curis,\n  Hos viciis aliis cernimus esse pares.\n  Si tamen ecclesiam non optinet iste sacerdos,\n  Annua servicia sunt velut ecclesia:\n  Plus quam tres dudum nunc exigit vnus habendum,\n  Strictus auaricia plus cupit ipse quia.                           1560\n  Hos velut artifices cerno peditare per vrbes,\n  Conductos precio sicut asella foro.\n  Dignus mercede tamen est operarius omnis,\n  Iuxta condignum quod labor ille petit:\n  Set tamen vt vendat nulli diuina licebit,\n  Sic poterit vendi missa nec vlla tibi.\n  Credimus vt sancta Cristus sacratus in ara\n  Non plus vult vendi venditus ipse semel.\n  Se sine dat precio, dare qui iussit sacra gratis:\n  Presbiter, ergo tibi quid petis inde lucri?                       1570\n  Cum tibi vestitus, aptus fuerit quoque victus,\n  Vnde deo viuas, cur tibi plura petis?\n  Si tibi plus superest de lucro, nil tibi prodest,\n  Nam male quesitum nescit habere modum.\n  Aut Romam perges mercatum Simonis auro,\n  Qui te promotum reddet, et inde tuum\n  Argentum tollet collectum per prius, et sic\n  Quod tibi missa dedit Simon habere petit;\n  Aut meretrix bursam, te luxuriante, repletam\n  Sugget, et in vacuam quam cito reddet eam.                        1580\n    Quod dedit ecclesia tollit meretrix que taberna:\n  Hec tria dum iungunt, turpia plura gerunt.\n  Hec ita cum videam, mundi noua monstra putarem,\n  Si foret hoc raro quod speculamur eo;\n  Set quia cotidie potero predicta videre,\n  Sepe michi visa nil modo miror ea.\n  Mergulus inmergit fluuio sua membra frequenter,\n  Et longas gignit in latitando moras;\n  Isteque signat eos quos carnis fluxa voluptas\n  Funditus exercet et retinendo premit.                             1590\n  Est apud antiquos \u2018hic et hec\u2019 dixisse \u2018sacerdos,\u2019\n  Dicere sic et nos possumus \u2018has et eos:\u2019\n  Hii modo namque sua mundum replent genitura;\n  Si pietas sit ibi, sunt modo valde pii.\n  Nox et amor, vinum, nullum moderabile suadent,\n  Que tria presbiteris sunt modo nota satis.\n  Stat breuis ordo precum, dum postulat ipse vicissim\n  Oscula per longas iungere pressa moras,\n  \u2018O sacer,\u2019 hec dicens, \u2018quam longum tempus ad illud\n    Qui vult vxorem seruare sibi modo castam,\n  Et mundas cameras querit habere suas,\n  Longius a camera sit presbiter atque columba,\n  Stercora fundit ea, fundit et ipse stupra.\n  Sobrius a mensa, de lecto siue pudicus\n  Consurgit raro presbiter ipse deo:\n  Cantat in excelsis sua vox agitata tabernis,\n  Est set in ecclesiis vox ta~citurna~ nimis:\n  Doctus et a vino colit ipse lupanar, et illuc\n  Exorando diu flectit vtrumque genu.                               1610\n  Sic vetus expurgat fermentum, dum noua spergit,\n  Non tamen vt Paulus iusserat ipse prius:\n  Sic altare Baal modo thurificare sacerdos\n  Vult, per quem viui feda fit ara dei.\n  Sufficit vna michi mulier, bis sex tamen ipsi,\n  Vt iuueni gallo, cerno subire modo.\n  Sic sacra presbiteri celebrant solempnia Bachi,[407]\n  Ebrietasque magis sanctificatur eis.\n  Gentilis ritus vetus incipit esse modernus,\n  Talibus et Cristi lex perit ipsa quasi:                           1620\n  Sic modo templorum cultores suntque deorum,\n  Plus in honore quibus stat dea summa Venus.\n=Hic loquitur de consueta presbiterorum voluptate, et qualiter hii\nstipendia plebis ex conuencione sumentes, indeuote pro mortuis orando\nnon se debite ad suffragia mortuorum exonerant.=\nCap^m. xxi.\n    Ignis edax terram vorat et nascencia terre;\n  Quo furit illius impetus, omne terit;\n  Sic et in incastis exemplis presbiterorum\n  Indoctis laicis feda libido nocet.\n  Nil commune gerunt luxus sibi cum racione,\n  Corporeos sensus quinque libido cremat:\n  Quos talis maculat nota talis pena sequetur,\n  Illorum pene sulphur et ignis erunt.                              1630\n  Consuetudo tamen solet attenuare pudorem,\n  Reddit et audacem quem mora longa trahit.\n  Non peccare putant quod sepius oscula iungant,\n  Oscula nam pacis signa parare solent;\n  Estque parare piam pacem meritoria causa,\n  Nec sine pace diu stat pietatis amor:\n  Sic in presbiteris amor est de pace creatus,\n  Oscula nam solito more frequenter agunt.\n  Altera natura solitus reputabitur vsus,\n  Immoque nature si nos de iure loquamur,\n  Hoc in presbiteris splendet vbique magis:[408]\n  Et si sub forma tali sint iura creanda,\n  Legis quod vires longior vsus habet,\n  Tunc puto presbiteros ex vsu condere leges,\n  Oscula dum crebro dant in amore suo.\n    ~Ecclesie~ gremium notat ordo presbiterorum,\n  Quo debent animas rite fouere bonas;\n  Quomodo set proprias qui non curant, alienas\n  Curabunt? non est hoc racionis opus.                              1650\n  Nescio quid meriti poterunt tales michi ferre,\n  Qui sibi nil proprie commoditatis habent:\n  Nam peccatores scitur quod non deus audit,\n  Est inhonesta deo laus set ab ore mali:\n  Indeuota deo qui verba precancia confert,\n  Iudicii proprii dampna futura petit.\n  Qui dampnum causat, hic dampna dedisse videtur,\n  Ledit qui patitur que reuocare potest:\n  Infligit mortem languenti, qui valet illam\n  Nec vult auferre, set sinit esse malum:                           1660\n  Presul qui laicos, cum non sint ordine digni,\n  Ordinat ad sacra, scandala plura mouet.\n  Tales si quis emit lucro, frustrabitur inde,\n  Aut si perdet in hiis scit magis ipse deus.\n  Hoc scio, quod panem qui fregerit esurienti,\n  Cuius debilitas est sine fraude patens,\n  Qui nudos operit, infirmos visitat, illi\n  Debentur merita pro bonitate sua:\n  Set qui sunt fortes, vanaque sub ordinis vmbra\n  Conspirant requiem quam sibi mundus habet,                        1670\n  Errat eos presul sacrans, et quosque locando\n  Tales de merito perdere dona puto.\n=Hic tractat causam, quare accidit quod laici, quasi iuris amici,\nluxurie presbiterorum consuetudinem abhorrentes, eam multociens\ncastigantes grauiter affligunt.=\nCap^m. xxii.\n    Hoc dicit clerus, quod, quamuis crimine plenus\n  Sit, non est laici ponere crimen ei;\n  Alter et alterius cleri peccata fauore\n  Excusat, quod in hiis stat sine lege reus.\n  Non accusari vult a laicis, tamen illos\n  Accusat, que sibi libera frena petit.\n  Libera sunt ideo peccata placencia clero,\n  Sit nisi quod laici iura ferantur ibi.                            1680\n  Presbiter insipiens populum facit insipientem,\n  Et mala multa parit qui bona pauca sapit:\n  Clerus lege carens populum dat lege carentem,\n  Sic parat et causam presbiter ipse suam:\n  Nam quia lege caret laicus, sine lege ~manentem~\n  Ignorat clerum, quem videt esse reum.\n  Si foret et sapiens clerus, sapiencia plebis\n  Staret, vt in lege perstet vterque simul;\n  Set quia iam fatui patet insipiencia cleri,\n    Pluribus exemplis natura iuuat racionem,\n  Doccius vnde suum iudiciale regat.\n  Hinc est quod latitans bubo lucis iubar odit,\n  Escam vestigat nocte, veretur aues:\n  In quam forte greges auium si lumina figant,[409]\n  Conclamando volant et laniando secant.\n  Presbiteros notat iste reos, qui corpore fedi\n  Que sunt luxurie feda latenter agunt;\n  Hos laici quasi lucis aues restringere querunt,\n  Preuaricatus enim Iudas non amplius inde\n  Seruorum Cristi dignus honore fuit.\n  Dum iuga luxurie supportat presbiter, ipsum\n  Si pungant laici, computet ~inde sibi~.\n    Iusto iudicio lex vult, quod iuris abusor\n  Amittat vicio quod sibi iura dabant.\n  Ecclesie fratres in Cristo nos sumus omnes,\n  Semper et alterius indiget alter ope:\n  Lex tamen hoc dicit, frater quod si tuus erret,\n  Corripe, sic et eum fac reuenire deo:                             1710\n  Si te non audit, dic ecclesie, set et illam\n  Si non audire vult, nec adheret ei,\n  Amplius ille tibi velut Ethnicus est reputandus,\n  Quo sibi de culpa parcere nullus habet.\n  Presbiter ergo suis assistens cotidianis\n  Peccatis nullo debet honore frui:\n  Non erit exemptus, nam qui neque iura veretur,\n  Non est iusticie quod quis honoret eum:\n  Qui contra legem vetitis presumpserit vti,\n  Debet concessis lege carere bonis.                                1720\n  Omne quod occultum latet, vlteriore patebit\n  Fine, nec excusat ordo vel ille status.\n  Dic, sibi quid valuit tunc excusacio ficta,\n  Dum foliis fici se male texit Adam?\n  Quid valet aut, culpam carnis si presbiter vmbra\n  Contegat ipse sui fultus honore status?\n=Hic scribit contra hoc quod aliqui presbiteri dicunt, qualiter ipsi\nin carnis luxuriam committendo non grauius hominibus laicis deum\noffendunt.=\nCap^m xxiii.\n    Dicunt presbiteri, non te peccant magis ipsi,\n  Dum carnis vicio fit sua victa caro:\n  Sicut sunt alii fragili de carne creati,\n  Dicit quod membra sic habet ipse sua.                             1730\n  \u2018Sum velut alter homo,\u2019 dicit \u2018cur tunc mulieres,\n  Sicut habent alii, non retinebo michi?\u2019\n  Argumenta sui sic criminis ipse refingit,\n  Liber et est vicio, dicit, vt alter homo.\n  Hec tamen, vt credo, fingit contraria vero,\n  Nam magis est sanctus omnibus ille status.\n  Ex improuiso sumi reliqus valet ordo,\n  Quo minor est culpa, si cadat inde rea;\n  Assumi subito set presbiteri sacer ordo\n  Non valet, immo suas spectat habere vices.                        1740\n  Nam per quinque gradus scandit prius, estque probatus,\n  Quolibet vnde suum preuidet ipse statum:\n  Omnis et inde gradus a presule sanctificatus\n  Est et non alio, sanccior vt sit eo.\n  Per caput atque manus est crismate presbiter vnctus,\n  Vt sit ob hoc aliis dignus in orbe magis;\n  Accipiensque iugum votum vouet ammodo castum,[410]\n  Quo faciat munda mundior acta sua:\n  Et quia preuisa sic vota facit, puto culpa,\n  Dum facit econtra, fert grauiora mala:                            1750\n  Qui daret exemplum virtutis et est viciosus,\n  Errat plus ducto ductor in ore meo.\n  Hiis circumspectis michi sic per singula causis,\n  Estimo presbiteros te magis esse reos.\n    Se licet excuset fingens sibi verba sacerdos,\n  Nulla sue mentis interiora iuuat;\n  Inmemor immo sacri quem ceperat ordinis, vltro\n  Scandala sic facti querit in orbe sui.\n  Non puto presbitero sutorem quod status vnit,\n  Culpa nec in simili lance coequat eos:[411]                       1760\n  Presbiter et laicus non sunt Bercarius vnum,\n  Nec scelus in simili condicione grauat.\n  Castum se vouit sibi cum fuit vncta corona,\n  Stringitur et voto quis~que~ fidelis homo.\n  Non foret hic tanti mercede locatus honoris,\n  Sit nisi quod maius inde subiret onus:\n  Nam nequit hoc facere rex est qui maior in orbe,\n  Quod minor in Cristo presbiter ipse potest:\n  Sic, quia de iure reliquis prefertur honore,\n  Ledit eum grauius crimine iuris onus.                             1770\n  Heu! quod iniqua manus mulierum feda pudendis\n  Debet in altari tangere sacra dei!\n  Qui corpus domini tractabit, et est meretrici\n  Turpiter attractus, Cristus abhorret opus.\n  Qui fierent Cristi serui, sunt dumque ministri\n  Demonis, heu! nostram quis reparabit opem?\n=Hic describit qualiter omnia et singula que sacerdocii concernunt\nofficium magne virtutis misteria designant: et primo dicet de vestibus\nsacerdotalibus ex vtraque lege competenter dispositis.=\nCap^m. xxiiii.\n    O bene si penset que sunt sibi iura sacerdos,\n  Quid sit honor, quid onus, quid vel honoris opus,\n  Singula qui iuste sibi ponderat, instat et eque,\n  Res est mira nimis, si male gestet onus.                          1780\n  Omne quod ille status sibi vendicat esse beatum\n  Cernitur, vt sancti sint magis inde viri.\n  Non est tam modicum quod misse spectat ad vsum,\n  Lege sacerdotum quin decet esse sacrum.\n  Ornatus varii, quibus vtitur ipse sacerdos,\n  Virtutis varie mistica signa gerunt.\n  Poderis est vestis, aliter que dicitur alba,\n  Presbiteri corpus que tegit vsque pedes:\n  Vt foris est albus, fieret sic albior intus\n  Presbiter, vt mores gestet in orbe bonos.                         1790\n  Cinctus ephot Samuel domini studet esse minister,\n  Cui paruam tunicam texuit Anna parens:\n  In tunica tenui fidei doctrina notatur,\n  Qua tenues animos gracia mater alit:\n  Ex lino factum per ephot signatur honestas\n  Carnis, quam mundam presbiter ipse geret.\n    Balteus est eciam, tunicam qui stringit honeste,\n  Ne femur in luxu facta pudenda sciat:\n  Fert humerale decens, vt nostras presbiter egras\n  Confortans animas ad meliora ferat:                               1800\n  Et ligat in summo sapiens capitale sacerdos,\n  Vt capitis sensus non sinat ire vagos.\n  Infula vestit eum circumdata, que nitet auro,\n  Quod virtute sua cuncta metalla regit;\n  Splendet et in simili forma virtute sacerdos,\n  Si bene conseruet ordinis ipse statum:\n  Aurum veste gerit sanctus, cum splendet in illo\n  Pre reliquis rutilans clara sophia dei.\n  Ne tunice leuiter possit ruptura minari,\n  Se nec et ipse bonus disrumpat in orbe sacerdos,\n  Ne pateat rima criminis vlla sui.\n  Hac se mundicia precinctus presbiter ornat,\n  Vt totus mundus munera munda sacret.\n    Aron et electis vestes texuntur, vt horum[412]\n  Quisque sacerdotis possit honore frui:\n  Sic modo presbiteri, seu summi siue minores,\n  Efficiunt Cristi corpus idemque sacrant.\n  Nam nos cum vinum panemque sacramus in ara,\n  Hoc verus sanguis vna fit atque caro:                             1820\n  Qui Cristi carnem matris confecit in aluo,\n  Corpus in altari conficit ille sacrum.\n  Quadra fit altaris species, vt quatuor orbis\n  Partibus ecclesie sit solidata fides.\n  Vestibus ornatus qui sic et moribus extat\n  Dignus, non aliter, presbiterandus erit.\n  Quos tante vestes, quos gloria tanta perornat,\n  Sint magis vt sancti causa requirit eos:\n  Dedecus ecclesie presul qui talia prestat\n  Presbiteris laicis, iure negante, parit.                          1830\n  Quos sinus ecclesie recipit, noscat sinus aptos\n  Esse deo, reliquos euomat ipsa foris.\n=Hic loquitur qualiter sacrificia de veteri lege altari debita fuerunt\nin figura ad exemplum nunc noue legis presbiterorum: dicit vlterius\nqualiter ex vtraque lege sacrificantes altari debent esse sine macula.=\nCap^m. xxv.\n    Lex vetus instituit animalia, de quibus olim\n  Immolat altari plebs holocausta deo;\n  Semper et ex omni mactato sic animali\n  Debita presbitero porcio certa fuit.\n  Hoc tamen ad Cristi legem latitante figura\n  Presbiteris nostris mistica iura notat.\n  Illa sacerdoti que spectat pars holocausti,\n  Curatis nostris est memoranda satis:                              1840\n  Heeque sacerdotis sunt partes, pectus et armus\n  Diuisus dexter, lege iubente sacra.\n  Pectus doctrine locus est, nam quisque sacerdos\n  Debet subiectos recta docere suos:\n  Forcior est armus dexter, signatque quod eius\n  Actus sit fortis, nulla sinistra gerens:\n  Armus diuisus docet vt viuendo sacerdos\n  Excedat populum, nil populare gerens.\n  Non est tam modicum quid in ordine presbiterorum,\n  Grande ministerii quin sibi pondus habet;                         1850\n  Nam lex iuncta vetus cum lege noua manifestant\n  Vndique presbiteros quod decet esse sacros.\n  Petrus in Aurora que scribam scripsit, et ille\n  Testis in hac causa verus et auctor erit.\n    Lex vetus ista iubet, noua que confirmat, vt omnis\n  Sacrificans aris inmaculatus erit;\n  Absque sui macula sit corporis actus et eius,\n  Displicet vnde deo, feda nec vlla gerat:\n  Non habeat maculam, nec sit mixtura reatus,\n  Ne purum maculet accio praua bonum.                               1860\n  Que tamen hee macule dicuntur in ordine dicam,\n  Presbiter vt lector sit magis inde memor.\n  Dicitur hic cecus, qui mundi puluere plenus[413]\n  Ad lumen vite carpere nescit iter:\n  Est lippus, cuius mens ingenio micat intus,\n  Set carnale tamen eius opacat opus:\n  Albugo cecat oculos, et denotat illum\n  Qui tumet, ascribens candida facta sibi:\n  Est paruo naso qui nec discernere parua\n  Sufficit, et quod agit perficit absque sale:                      1870\n  Est nimio naso, qui non intelligit illud\n  Quod legit, et doctum se tamen ipse facit:\n  Est torto naso, qui dulce fatetur amarum,\n  Et sanctos actus iudicat esse malos:\n  Est claudus, qui nouit iter, set currere tardus\n  Heret in hoc mundo, carne ligante pedem:\n  Fractus pes et fracta manus reputatur in illo,\n  Qui claudo peior tardat ad omne bonum:\n  Hic est gibbosus, quem mundi sarcina curuat,\n  Lumina nec cordis summa videre sinit:                             1880\n  Corporis in scabie succensa libido notatur,\n  Que corrupta suo crimine plura facit.\n    Predictis viciis si quis se senciat egrum,\n  Lex iubet vt panem non sacret ille deo.\n  Oza manus tendens accessit vt erigat archam,\n  Set nimis audacem mors fuit vlta manum:\n  Hinc ideo dicunt meruisse necem, quia nocte\n  Transacta cohitu coniugis vsus erat.\n  Declaratur in hoc, quod qui pollutus ad aram\n  Accedat, mortis vulnere dignus erit:[414]                         1890\n  Experimenta docent, quod ab hoc detergere sordes\n  Feda manus nescit, dum tenet illa lutum.\n  Presbiter est dictus prebens aliis iter, et si\n  Erret, tunc errant ducere quosque putat.\n  Dans sacra siue docens, notat ista loquela, sacerdos\n  Si malus est, alii sunt magis inde mali.\n  Non sine stat cura quicumque professus in huius\n  Ordinis est opere, si bene seruet opus:\n  Ergo prius videas qui scandere vis, et in illum\n  Si scandas, facias que iubet ordo tuus:                           1900\n  Non solum faciem, mores set confer et artes,\n  Proficias curis ex quibus ipse tuis.\n=Hic loquitur quod etas sufficiens, priusquam gradum sacerdocii sibi\nassumat, in homine requiritur: loquitur eciam de suorum rasura pilorum,\net dicit quod talia in signum mundicie et sanctitatis specialiter\npresbiteris conueniunt: dicit vlterius quod presbiteri a bonis non\ndebent esse operibus ociosi.=[415]\nCap^m. xxvi.\n    Quam prius assumat, matura requiritur etas,\n  Presbiter officium, plenus vt ipse regat:\n  Nam flos etatis temptanti congruit hosti;\n  Carnis et etatis feruet vterque calor:\n  Iam quos vexat ad huc tenere lasciuia carnis[416]\n  Improba, pastores non decet esse gregis.\n  Vt regnare deo possint, sibi rasa corona\n  Restat, et vt facta nobiliora gerant.                             1910\n  Radices non extirpat rasura pilorum,\n  Set rasi crescunt multiplicando magis:\n  Sic licet expellas omnes de pectore motus,\n  Non tamen hec penitus cuncta fugare potes:\n  Non ita rasus eris, quin semper habet caro pugnam;[417]\n  Intus habes cum quo prelia semper agas.\n    Si quando mundum fugias, a puluere mundi\n  Perfecte purus non potes esse tamen:\n  Nam, licet eniteas summis virtutibus, omnes\n  Ex animo culpas non resecare vales.                               1920\n  Fit tamen ex minimis hec quam retines tibi culpa,\n  Ne tua mens tumeat, dum bona multa geris:[418]\n  Ex tali culpa tibi soluitur ergo tributum,\n  Vt tua mens paueat labe remorsa breui.\n  Sepe cadit iustus, fragilis quia vir manet omnis,\n  Ne nimis exaltet gloria vana virum:\n  Qui leuiter cecidit, vt surgat forcius, ille\n  Casum felicem suscipit ante deum.\n  Lux estis mundi, set non penitus sine fumo,\n  Nam sine peccato viuere nullus habet:                             1930\n  Sepe boni fructus post temptamenta sequntur,\n  Mercedemque suam prelia carnis habent.\n    Vtile nempe foret seuas extinguere flammas,\n  Et sanum vicii pectus habere tuum:\n  Ne videant oculi per quod temptentur, et aures\n  Obtura, vicii ne sonus intret ibi.\n  Tucius est aptumque magis discedere pace,\n  Ponere quam bellum, vincere quale nequis:\n  Integer est melior nitidus gladiator in armis,\n  Quam cum tela suo sanguine tincta madent:                         1940\n  Inque dei missis nitidus sine labe sacerdos\n  Victor in hoc placidum fert sibi lucra deum.\n  Quale sit hoc quod amas celeri circumspice mente,\n  Et tua lesuro subtrahe colla iugo:\n  Debet homo sapiens nascentes pellere morbos,\n  Inueniet tardam ne sibi lentus opem:\n  Opprime, dum noua sunt, subiti mala semina morbi,\n  Et tuus incipiens ire resistat equs;\n  Nam mora dat vires, teneras mora conficit vuas,\n  Et validas segetes quod fuit herba facit.                         1950\n  Si Venus agreditur, tibi sit magis aspera vita,\n  Flamma recens modica sepe retardat aqua.\n  Vt corpus redimas, ferrum pacieris et ignem,\n  Quantum fert anime plus medicina tue.\n  Ocia si tollas, periere Cupidinis arcus,\n  Extincteque iacent et sine luce faces.\n    Vt non delinquas, debes imponere culpe\n  Frena, vagos gressus, ocia queque fugans.\n  Presbiteros opere de re sibi que sit honesta,\n  Aut se de precibus sollicitare decet:                             1960\n  Fecit enim sportas, vt frangeret ocia, Paulus,\n  Namque vagans aliquo noluit esse modo.\n  Ex requie cerpit pestis seuissima luxus,[419]\n  Armiger et fame prodigus hostis honor:\n  Ex requie sequitur infortunata voluptas,\n  Pauperies anime, criminis omne nephas.\n  Luxuriant animi varia sub ymagine moti,\n  Saltem virtutis dum caro nescit opus:\n  Vtile nempe dabit deus omne viris operosis,\n  Debet mercedis pondera ferre labor.                               1970\n  Sollicitudo decet animam discreta, labores\n  Dum subit, vt vicia carne domare queat:\n  Sollicitudo iuuat corpus, perquirat vt illa\n  Victum, quo licitis viuat in orbe modis:\n  Ocia dumque caro petit et torpet labor exul,\n  In scelus ex solito more paratur iter.\n  Demon femineos et molles diligit actus,\n  Quando viri virtus omne virile negat;\n  Ocia quippe nocent in talibus absque labore,\n  Quorum Cristicolis non valet esse salus.                          1980\n  Culpa quidem longe facit esse deo, prope virtus;\n  Displicet ista deo, placat et illa deum.\n=Hic loquitur de presbiterorum dignitate spirituali, et qualiter hii,\nsi bene agant sua officia, plus aliis proficiunt: sinautem, de suis\nmalis exemplis delinquendi magis ministrant occasiones.=\nCap^m. xxvii.\n    Presbiteri fit magnus honor maiorque potestas,\n  Si procul a viciis sit pius atque bonus.\n  Hii sacramenti manibus misteria summi\n  Tractant, quo verbo fit caro iuncta deo:\n  Hiique scelus lauacro baptismi tollere sancto\n  Possunt, quo primus corruit ipse parens:\n  Hii quoque lege noua celebrant sponsalia nostra,\n  Et si iura petunt cassaque nulla ferunt:                          1990\n  Hii quoque confessis veniam prestant residiuis,[420]\n  Errantique viro dant remeare deo:\n  Hii quoque celestem nobis dant sumere panem,\n  Post et in extremis vnccio spectat eis:\n  Hii quoque defunctis debent conferre sepultis,\n  Inque sua missa reddere vota pia.\n    Hii sunt sal terre, quo nos condimur in orbe,\n  Absque sapore suo vix salietur homo.\n  In sale, quod misit in aquas, Heliseus easdem[421]\n  Sanat, nec remanet gustus amarus eis:                             2000\n  In sale signatur prudens discrecio iusti,\n  Vt discretus homo condiat inde suos.\n  Hii sunt lux mundi, quapropter si tenebrosi\n  Sint, tunc nos ceci stamus in orbe vagi.\n  Dans offendiculum ceco quo leditur vllum\n  Vt deus instituit, hic maledictus erit:\n  Ceco preponit obstacula, qui maledicta\n  Peccandi prebet per sua facta viam.\n    Hii sunt scala Iacob tangens celestia summa,[422]\n  Plena satis gradibus, vnde patebit iter:                          2010\n  Hii sunt mons sanctus, per quos conscendere debet\n  Virtutum culmen quisque fidelis homo:\n  Hii sunt consilium nostrum, via recta superne,\n  Legis doctores, et noua nostra salus:\n  Hii claudunt celum populo, reserant et apertum,\n  Possunt hiique boni subdere cuncta sibi.\n  \u2018Crescite,\u2019 dicitur hiis, \u2018et multum reddite fructum\u2019;\n  Pertinet ad mores ista loquela bonos:\n  Dicitur hiis, \u2018Terram replete\u2019; nota tibi dictum:\n  Plenus in ecclesia fructibus esto bonis.                          2020\n    Ante deum vacuus nemo veniet, quia nullus\n  Expers virtutis debet adesse deo.\n  Sic placare deo iustosque reosque sacerdos\n  Debet, et ad celos fundere thura precum:\n  Oret ne iustus a iusticia cadat, oret\n  Vt prauus surgat et mala prima fleat.\n  O quam res vilis, dum presbiter est vt asellus,\n  Moribus indoctus, et sine lege rudis!\n  In numero sunt presbiteri celi quasi stelle,\n  Vix tamen ex mille si duo luce micant:                            2030\n  Scripta legunt nec scripta sciunt, tonsi tamen ipsi\n  A vulgo distant, quod satis esse putant.\n  Sunt tales; et sunt alii quos ardua virtus\n  Ornat in ecclesia, qui bona multa ferunt.\n  Emittit coruum Noe, non redit ille; columbam\n  Emittit, reditum missa columba facit:\n  Sic et in ecclesia sunt corui suntque columbe,\n  Sunt cum felle mali, sunt sine felle boni.\n  Cras primam cantant, cum se conuertere tardant,\n  Set tollit tales sepe suprema dies:                               2040\n  Tales sunt pigri, quos mundi vincula nectunt,\n  Nec promissa dei regna sitire volunt.\n  Ordinis ipse sui qui seruat iura sacerdos,\n  Rebus et exemplis dogmata sancta docens,\n  Non honor est tantus, quo non sit in ordine dignus,\n  Laus sibi nec populi sufficit, immo dei:\n  In clero fateor, quos approbat ardua virtus,\n  Illorum merito gracia maior erit.\n=Postquam dixit de errore illorum qui inter seculares sacerdocii\nministerium sibi assumpserunt, intendit dicere secundum tempus nunc de\nerrore scolarium, qui ecclesie plantule dicuntur.=\nCap^m. xxviii.\n    Nomine sub cleri cognouimus esse scolares,\n  Ecclesie plantas quos vocat ipse deus.                            2050\n  Orti diuini bonus extat planta scolaris,\n  Ecclesie fructus que facit esse bonos.\n  Qui studet in morum causis et non viciorum,\n  Qui sibi nec mundum computat, immo deum,\n  Clericus ipse dei super hoc reputatur, et eius\n  Principium fine clauditur inde bono.\n  Summi doctoris virtutum regula iusta\n  Discipulos dociles de racione fouet:\n  Qui studiis herent, cor ad alta leuant et in altis\n  Figunt, hii vera sunt holocausta deo.                             2060\n    Nunc tamen inter eos puto multos esse vocatos,\n  Electos paucos condicione probos:\n  Moribus hii dudum studii virtute vacabant,\n  Nunc viciis studia dant vigilare sua.\n  Vix pro materia si nunc studet vnus habenda,\n  Solum set forme sufficit vmbra sue.\n  Clericus ire scolas animo paciente solebat,\n  Gloria nunc mundi statque magistra sibi,\n  Discurrensque vagus potator et accidiosus,\n  Deditus et veneri, circuit hic et ibi.                            2070\n  Ex planta sterili non fiet fertilis arbor,\n  Nec faciet fructus arbor iniqua bonos:\n  Sepe senecta tenet, tenuit quodcumque iuuentus;\n  Si malus est iuuenis, vix bonus ipse vetus.\n  Est bona que radix bonitatis germina profert,\n  De radice mala germinat omne malum.\n  Quisque suos igitur pueros castiget, vt illa\n  Virgula non licite mentis agenda fugat:\n  Qui virtutis habet iuuenis cum flore magistrum,\n  Discat et ipse pie que probitatis erunt,                          2080\n  Proficiet talis; set quem doctor viciosus\n  Instruit, hic raro fructificabit homo.\n=Hic querit causam que scolarium animos ad ordinem presbiteratus\nsuscipiendum inducit: tres enim causas precipue allegat; tractat eciam\nde quarta causa, que raro ad presens contingit.=\nCap^m. xxix.\n    Sunt aliqui, studio modo qui perstant animoso,\n  Nescio que causa sit tamen inde rea.\n  Quicquid agant homines, intencio iudicat omnes;\n  Corde quod interius est capit ipse deus:\n  Istis prepositis, verum michi pande, scolaris,\n  Dic que sit studii condita causa tui:\n  Muniri primo cum te facis ordine sacro,\n  Cum te principiis presbiterare venis,                             2090\n  O que mente tua fuerit tunc mocio summa,\n  Hoc vel pro mundi sit vel amore dei?\n  Aut tu certa tue michi dic primordia cause,\n  Aut tibi que sapio dicere vera volo.\n    \u2018Sunt plures cause, per quas communis in orbe[423]\n  Est sacer hic ordo carus vt ecce modo:\n  In prima causa fugio mundana flagella\n  Legis communis, que dat amara viris:\n  Vlterius video quod non sudore laboro,\n  ~Tercia~ causa meum dat vestitum quoque victum;\n  Sicque meo placito persto quietus ego.\n  Ex hiis causata mea stat deuocio tota,\n  Qua poterit cerni rasa corona michi:\n  Hec est causa scole, ciuilia iura studere\n  Que facit, et logicam me docet arte suam.\n  Ipsa scoleque gradus michi dat conscendere summos,\n  Sic et in ecclesiam scandere quero bonam:\n  Nam si fama viget, puto quod prebenda vigebit,\n  Sicque vacare libris est labor ipse leuis.                        2110\n  Sic sacer ordo michi placet, et sic litera cleri\n  Confert, dum studio pinguia lucra gero.\n  Nunc causas dixi, constat quibus ordo scolari,\n  Sic propter mundum me reor esse reum;\n  Nam michi nil melius, dum sufficit ipsa facultas,\n  Estimo, quam mundi gaudia ferre michi.\u2019\n    Est set adhuc causa melior tamen omnibus, illa\n  Qua scola discipulum gaudet habere bonum.\n  Hec solet antiquis, non nostris stare diebus,\n  Que de virtute concipit acta scole.                               2120\n  Nuper erant mundi qui contempsere beati\n  Pompas, et summum concupiere bonum;\n  Et quia scire scolas acuit mentes fore sanctas,\n  Scripture studiis se tribuere piis.\n  Non hos ambicio, non hos amor vrget habendi,\n  Set studio mores conuenienter eunt:\n  Hii contemplantes celum terrena negabant,\n  Causa voluptatis nulla remouit eos:\n  Hii neque serviciis optabant regis inesse,\n  Nec foris in plebe nomen habere Rabi:                             2130\n  Hos neque precellens superabat comptus inanis\n  Nec vini luxus, nec mulieris amor:\n  Moribus experti dederant exempla futuris,\n  Que sibi discipulus debet habere scolis.\n  Nunc tamen in ~vicium virtus conuertitur, et~ que\n  Nuper erant mores turpia plura gerunt:\n  Que modo scripta dei dicunt se discere laudi,\n  In laudem mundi vertit auarus honor.\n  O res mira nimis! legit et studet ipse scolaris\n  Mores, dum vicia sunt magis acta sua:                             2140\n  Sic quia stat cecus morum sine lumine clerus,\n  Erramus laici nos sine luce vagi.\nFOOTNOTES:\n[340] _Heading_ Hic incipit exquo L Incipit prologus libri tercii _om._\nL\n[341] 9 set et S (et _in later hand_)\n[342] 13 vulgus] p_o_p_u_lus (_ras._) C\n[343] 16 Vt sit D Sit sic L\n[344] 46 conciliumq_ue_ H\n[346] 69 pot_er_untq_ue_ C\n[347] 90 Quodq_ue_ prius D Quod p_ri_us L\n[348] _In place of_ Incipit &c., L _has here the four lines_ \u2018Ad mundum\nmitto,\u2019 _with picture below: see p._ 19.\n[349] 4* exempla D humus] mundus DL\n[351] 22* ille CD ipse HGEL\n[352] 27* pot_er_int D\n[353] 1** regentes H\u2082\n[356] 58 periat HCGL\n[357] 81 Marcenarius G m_er_cennarius E\n[358] 86 Glebas D\n[360] 176 ouis CEHGDLH\u2082 onus ST\n[361] 193 possint D\n[362] _Heading_ Hic loquitur quomodo de legibus positiuis quasi cotidie\nnoua instituuntur nobis peccata, quibus tamen priusquam fiant prelati\npropter lucrum dispensant, et ea fieri libere propter aurum permittunt\nLTH\u2082 (Hic quom_odo_ diligentib_us_ positiuis ... p_ri_us fiant &c. L\nliberi LT)\n[363] 229 numq_uam_ L vnq_ua_m D\n[364] 258 iugum] suum C\n[365] 273 Dum S Cum CEHDL\n[366] 300 gerarchiam SHT Ierarchiam CL ierarchiam ED\n[367] _Heading_ 2 dicit_ur_ tamen nunc D dicit_ur_ t_ame_n L\n[368] 351 vinximus SDL vincimus CEHG\n[369] 375 ff. _marginal note om._ ELTH\u2082L\u2082\n[370] 375 _margin_ hic _om._ S\n[371] _margin_ in guerris S guerris CHGD\n[372] 380 _margin_ spoliantes S _om._ CHGD\n[374] 401 reperare S reparare CED\n[375] 454 cotinuatq_ue_ H\n[377] _Heading_ deuincant EL deuincat SCHD\n[378] 516 Solennes CEL Solemnes D\n[381] 561 _No paragraph_ S\n[382] Cap. ix _Heading_ 2 nec decet CEDL\n[383] 579 sceptrum C\n[384] 595 tetram CEH terram SGDL\n[385] 617 _No paragr._ CE\n[386] 633 sunt vmbra velud (velut) fugitiua CEG sunt fugitiua velut\nvmbra L\n[387] 641 piper vrtice _om._ D (_blank_)\n[389] _Heading_ 2 incontrarium S\n[390] 840 lucri] dei EHT\n[393] 1124 Et CEGDL Est SHTH\u2082\n[394] 1149 subectos S\n[395] 1214 ad hec CEHGDTH\u2082 ad hoc L et hec S\n[397] 1374 timuisse EHL\n[398] 1376 vngat vt D vngat et SCEHGL\n[399] 1454 plus sibi sensus hebes est SGDL fit sibi sensus hebes CEHTH\u2082\n[401] 1518 circueu_n_tis C\n[402] 1533 Est et S Est sed (set) CEHGL Est _set et_ D\n[403] 1541 Durior CEHGDLT Durius S\n[404] 1552 modicicum S\n[405] _Heading_ 1 Qostq_ua_m S\n[407] 1617 solennia CEDL\n[408] 1642 Hoc S Hec CEHGDL\n[409] 1695 si CEHGDLTH\u2082 sua S\n[410] 1747 vouet CEHGT vouit SDLH\u2082\n[411] 1760 n_e_c i_n_ simili conditione grauat (_om._ ll. 1761 f.) C\n[412] 1815 Aaron CED\n[413] 1863 puluere CEH vulnere SGDL\n[414] 1890 Accedat SL Accedit CEHGD\n[415] _Heading_ 5 f. a bonis non debent operibus esse CE a bonis\nop_er_ib_us_ no_n_ debe_n_t esse L a bonis op_er_ibus non esse D\n[416] 1907 ad huc SGT adhuc CEHDL\n[417] 1915 pugnam CEHL pu_n_gnam SGT pingua_m_ D\n[418] 1922 Nec C timeat EDL\n[419] 1963 serpit CE\n[420] 1991 residiuis SET recidiuis CHDL\n[421] 1999 Helizeus C Helyseus EL\n=Exquo tractauit de errore cleri, ad quem precipue nostrarum spectat\nregimen animarum, iam intendit tractare de errore virorum Religiosorum:\net primo dicet de Monachis, et aliis bonorum temporalium possessionem\noptinentibus; ordinis vero illorum sanctitatem commendans, illos\nprecipue qui contraria faciunt opera redarguit.=\n=Incipit liber Quartus.=\nCap^m. i.\n    Sunt et Claustrales diuerse condicionis,\n  De quibus vt sapio scribere pauca volo.\n  Actus vt ipse probat, quosdam possessio signat,\n  Quosdam pauperies, set similata nimis.\n  Est bona religio de se, set religionem\n  Qui fallunt, tales dicimus esse malos:\n  Qui bene sub claustro viuunt fore credo beatos,\n  Quos mundanus amor nescit habere reos;\n  Quique manus aratro mittunt nec respicientes\n  Retro, viros sanctos ordo notabit eos.                              10\n  Est deus in monachis, sunt et commercia celi\n  Hiis, sine qui mundo claustra subire volunt.\n  Cum quis amare duo pariter contraria sumit,\n  Alterius vires subtrahit alter amor:[424]\n  Sic qui presumunt facies laruare sub vmbra\n  Ordinis, et mundi crimina subtus agunt,\n  Talibus ipse mea fero scripta, nec alter ab ipsis\n  Leditur, immo suum quisque reportet onus.\n  Est nichil ex sensu proprio quod scribo, set ora\n  Que michi vox populi contulit, illa loquar.                         20\n    Sunt etenim monachi, possessio quos titulauit,\n  Quidam, quos nullis moribus ordo ligat;\n  Nam possessores aliqui sic ocia querunt\n  Ordinis, vt nequeunt vlla nociua pati:\n  Ferre famem fugiunt, vinoque sitim supervndant,\n  Pellicibus calidis frigus et omne fugant:\n  Sic gravitas ventris noctis non surgit in horis,\n  Nec vox rauca cipho concinit alta choro.\n  Deuoret in mensa talis nisi fercula plura,\n  Euacuet plures potibus atque ciphos,                                30\n  Tunc infirmari se credit, et hinc recreari\n  Postulat, et ludis sic vacat ipse suis.\n  Est nam vix fessus a potibus ille professus,\n  Sic cupit in vino dompnus adesse deo:\n  Vinum dumque geres, ad se trahit hoc mulieres,\n  Dant simul ista duo claustra relicta modo.\n  Si celum poterit calefacta veste lucrari,\n  Et gula cum superis possit habere locum,\n  Tunc puto quod monachus causa signatus vtraque\n  Conciuis Petri stabit in arce poli.                                 40\n=Hic loquitur de monachis illis, qui contra primi ordinis statuta\nabstinencie virtutem linquentes, delicacias sibi corporales\nmultipliciter assumunt.=\nCap^m. ii.\n    Mortua cum viuis nulla racione coherent,\n  Orbem nec renuens orbis ad acta redit:\n  Nil tonsura iuuat, nichil aut vilissima vestis,\n  Si lupus est, quamuis esse videtur ouis.\n  Nam falli possunt homines, set fallere Cristum,\n  Qui nullum fallit, fallere nemo potest:\n  Ille quidem fucum similate religionis\n  Dampnat, et ad nichilum computat illud opus.\n  Veste tamen sola monachus iam cedit ab orbe,\n  Et putat in forma sufficit ordo sibi;                               50\n  Materiamque sui curat nichil ordinis vltra,\n  Vestis erit Monachus, mens et in orbe vagat.[425]\n  Talis enim monachus, quia scit quod in ordine ventris\n  Ex tenui victu corpora raro vigent,\n  Postulat oris opem, quas et magis appetit escas\n  Sumit, vt ex ore gaudia venter agat.\n  Immemor ipse patris, humeris qui ferre solebat,\n  Vina suo monachus optima ventre gerit;\n  Haurit et in stomachum talis velut amphora Bachum,\n  Est dare nec vacuum ventre tumente locum.                           60\n    Pluribus ex causis monachus vitare Lieum\n  Debet, ex est vna, ne caro stupra petat;\n  Nec bona confratrum vastet, nec in ebrietate\n  Desideat, nec eo febricitetur homo.\n  Attamen ipse nichil curat, quin replet inane\n  Corpus, et est anime cotidiana fames.\n  Nunc niueus panis monachis subtileque vinum\n  Et carnes festa cotidiana parant;\n  Nunc cocus ecce coquit, assat, gelat atque resoluit,\n  Et terit et stringit, colat et acta probat.                         70\n  Si poterit monachus ventrem crassare gulosus,\n  Sit labor vt sacris nil putat esse libris:[426]\n  Despiciens manna plebs ista nigras petit ollas,\n  Preponit vicia moribus atque sua.\n  Ne macerare fames crassos queat, en gula plene\n  Languentes stomachos ventris amica replet:\n  Quid sit honorari nescit, set ventre beari,\n  Hoc, dicit monachus, est via, vita, salus.\n  Accelerans currit cito, cum pulsatur ad ollam,[427]\n  Set pede spondaico lentus de nocte resurgens,\n  Cum venit ad laudes, vltimus esse petit.\n    Ordinis in primo monachis domus antra fuere,\n  Aulaque nunc grandis marmoris ornat eos:\n  Nulla coquina sibi fuerat fumosa, nec igne\n  Deliciosa cocus cocta vel assa tulit;\n  Non cibus excoctus neque fercula carne repensa\n  In primo monachis tempore crassa dabant;\n  Corporis ingluuies animas non pressit eorum,\n  Nec calefacta caro callida stupra petit:                            90\n  Vesteque pellicea sua corpora nuda tegebant,\n  Qui modo de lana mollius ipsa tegunt:\n  Herba dabat victum, fons potum, turpeque vestem\n  Cilicium, nec eo tempore murmur erat.\n  Non erat invidia claustralis tunc neque pompa;\n  Qui fuerat maior, seruit vt ipse minor:\n  Non erat argenti pondus neque circulus auri,\n  Que poterant sanctum tunc violare statum:\n  Non tetigit loculos nummus neque vina palatum,\n  Nec furit in lumbis carnea flamma suis:                            100\n  Hiis fuerat sancta mens propositum bene seruans,\n  Perdurans in idem quod bene cepit opus.\n    Hii fuerant homines iusti, mundum fugientes,[428]\n  Quos peccatorum nullus onustat amor:\n  Mundus non retrahit illos a tramite recto,\n  Illos nec reuocat ad mala feda caro:\n  Omnia postponunt que mundus vana ministrat,\n  Et celi solum concupiere deum.\n  Tunc pudor in stipula nec erat cepisse quietem,\n  Silua domus fuerat, cibus herba, cubicula frondes,\n  Que tellus nulla sollicitate dabat.\n  In magno Corulus precio tunc floruit illis,\n  Duraque magnificas quercus habebat opes:\n  Arbuteos fetus montanaque fragra legebant,\n  Que condita sale nec speciebus erant:\n  Si que deciderant patule Iouis arbore glandes,\n  Sumebant, et in hiis convaluere cibis.\n  Contenti modicis natura sponte creatis,\n  Hii tunc iusticie perfecti grana serentes,\n  Fructus centenos nunc sine fine metunt:\n  Set vetus illa salus animarum, religionis\n  Que fuit, infirma carne subacta perit.\n=Hic loquitur qualiter modus et regula, qui a fundatoribus ordinis\nprimitus fuerant constituti, iam nouiter a viciorum consuetudine in\nquampluribus subuertuntur.=\nCap^m. iii.\n    In noua multociens animus mutatur, et inde\n  Testis erit monachi regula mota michi.\n  Fit modo curtata monachorum regula prima,\n  Est nam re dempta, sic manet ipsa gula;\n  Et modus a modio largissima vina bibendo\n  Dicitur in monacho, qui vorat absque modo.                         130\n  Vt non lingua loquax dentes turbare gulosos\n  Possit, dum prandet, ordo silere iubet:\n  Ne pes deficiat ventris sub pondere pressus,\n  Quando bibit monachus persedet ipse prius:\n  Expedit et monacho rasum caput esse rotundo,\n  Ne coma perpediat pendula quando bibit:\n  Mutua pacta ferunt monachi, quod, si quis eorum\n  Prebibat, in fundo nil remanere sinet;\n  Vasaque sic plena vacuant que replent vacuata,\n  Vt faciant Bachi propria festa loci:                               140\n  Sic confert monacho vestis largissima pleno,\n  Ne pateat grossi ventris ymago sui.\n    In monacho tali semper furit ardor edendi,\n  Dant cibus et sompnus que cupit ipse magis:\n  Quod pontus, quod terra parit, quod et educat aer,\n  Ex auidis auidus faucibus ipse vorat;\n  Vtque fretum recipit de tota flumina terra,\n  Et tamen aucta maris crapula semper hiat,\n  Gurges et vt putei peregrinos suscipit ampnes,\n  Quantumcunque fluunt, nec saciatur aquis,                          150\n  Vt cremat inmensas pluresque faces calor ignis,\n  Et sibi, quo magis est copia, plura petit,\n  Sic epulas varias consumit ab ore prophano\n  Ingluuies monachi ventris amore sui;\n  Sic gerit ille grauem maturo pondere ventrem\n  Et levis a Cristo mens vacuata redit.\n  Potibus assumptus sacer hic non mobilis extat,\n  Firmiter et sumpto stat grauis ipse loco;\n  Sic sumpto vino monachorum torpet inane\n  Pectus, et a claustri pondere cedit onus;                          160\n  Sic magis impleta pia gaudent viscera fuso,\n  Que fouet afflata spiritus ille, mero;\n  Sic sancti faciunt longos medicamina sompnos,\n  Sumptaque vina nimis causa soporis erunt.\n  Rite bibens vinum sit castus nescio, namque\n  Sic Venus in vinis ignis vt igne furit:\n  Tucius ergo Venus latitans sub veste dolenti\n  Gaudet, subque sacra fronte nephanda gerit.\n    Murmurat inuidia monachi sub pectoris antro,\n  Os silet exterius, mens tamen intus agit;                          170\n  Et quia lingua tacet, manus est que conscia signis\n  Fabulat in digitis turpia plura satis;\n  Sicque loquax digitus redimendo silencia verbi\n  Dictat, et in rixis plus meretrice furit:\n  Ora tument ira, nigrescunt sanguine vene,\n  Lumina commota lenius igne micant.\n  Sepe suum feruens oculis dabit ira colorem,[429]\n  In quibus alterius mortis ymago patet:\n  Non minus in vultu dampnosa superbia tali est,\n  Quam si de iugulo sterneret ense suo.                              180\n  Sic quamuis ordo prohibet bellare loquendo,\n  Pugnat, et in mente discutit ense caput:\n  Dum nequit ipse loqui, sub cordis ymagine raucum\n  Fratris in invidiam clanculo murmur agit:\n  Iram vultus habet, pro verbis murmura reddit,\n  Et necat in mente, quem manus ipsa nequit.\n  Tunc pallor vultus, suspiria pectoris, horror\n  Aspectus mote nuncia mentis erunt;\n  Quicquid homo patitur nam sensus exteriores\n    Allegat vultus affectum mentis, et iram\n  Pectoris accensi de grauitate notat:\n  Nullus enim mentis, vt se sine voce loquatur,\n  Quicquid habet vestis nigredo simplicitatis,\n  Quid latet interius experimenta docent.\n  Prepositum monacho monachus postponit amore,\n  Inuidet hos omnes, quos nequit ipse sequi.\n  Conuolat ad pulsum campane quisquis in vnum,\n  Ordinis et forma cetera vana ferunt:                               200\n  Vox canit ipsa choro foris, et mens murmurat intus,\n  Os petit in celo, mens set in orbe, locum.\n  Sic non materiam seruant set in ordine formam;\n  Fructibus ablatis corpus inane fouent:\n  Sic patet exterius labor et sapiencia, set quid\n  Stulcior interius occupat actus eos.\n=Hic loquitur de monachis illis qui contra primitiua sui ordinis\nstatuta mundi diuicias ad vsus malos, suo nesciente preposito,\napropriare sibi clanculo presumunt.=\nCap^m. iiii.\n    Nulla vouere iuuat cicius quam frangere votum,\n  Est nam mendaci laus tribuenda nichil.\n  Fraternalis amor deberet mutuus esse,\n  Inter eos saltem quos pius ordo ligat.                             210\n  Non tamen hoc patitur hodierna dies, set in iram\n  Prouocat invidia quicquid amoris erat:\n  Vt bos campestris, rursum qui ruminat herbas,\n  Detrahit in claustro sic semidemon homo.\n  Si non corrodi vis, tu corrodia nulla\n  Inter eos sumas, est vbi raro fides:[430]\n  Dum tua deposcunt, tunc te reuerenter adorant,\n  Set vix si memores amplius esse volunt.\n  Nil sibi quod dederat confert fundacio prima,\n  Sit nisi quod querant cotidiana lucra.                             220\n  Denegat hoc racio, quod homo possessor vterque\n  Et mendicus erit, ordo nec illud habet:\n  Nunc tamen hos vanos monachos nichil implet in orbe,\n  Est quibus vna fames semper et vna sitis.\n  Hoc de Ieronimo legitur simul et Benedicto,\n  Vt magis exemplis consequeremur eos;\n  Ornamenta sui vendunt altaris, et illa\n  Pauperis in licitos distribuere cibos.\n  Ecclesie bona sunt inopum, que religiosis\n  Quando necesse vident non retinere licet.                          230\n    Si monacho dare vis, sibi possidet omne quod offers,\n  Nil set habet proprium, si quid ab inde petas.\n  Hii sunt vnanimes, hoc est animo quod eodem\n  Quisque suum proprium solus habere cupit.\n  Sic quecumque prius vetus ordo statuta colebat,\n  Mutatis vicibus inficit ordo nouus.\n  Ingenuos raro monachari cernimus, immo\n  Ordine rurales, sunt magis ergo rudes;\n  Quos tamen in sanctos sanctus creat ordo professos,\n  Hii satis ingenui sunt et honore probi:                            240\n  Quid dicam set eis, dignos quos ordo nec ortus\n  Approbat? immo suum tempus inane ferunt.\n  Si Benedictus eos fundauit qui maledicti\n  Sunt, deus a parte non benedicit eis:\n  Quos magis attraxit mundus quam Cristus, aratro\n  Et retro respiciunt, hos mea scripta notant.\n    Cur, queso, cupiat quicquam qui cuncta reliquit?\n  Ad mala cur redeat qui bona facta vouet?\n  Terram contempnas qui celum queris habere;\n  Si mansura petas, hec fugitiua fuge.                               250\n  Numquid habent monachi proprium de iure creati?\n  Nescio de iure, tu tamen acta vide.\n  Si feretri custos, poterit dum carpere nummos,\n  Quid proprium querit, hic michi testis erit;\n  Seu quod in officiis monachus quandoque regendis\n  Propria conseruat, exitus acta probat.\n  Nam cum congeries sibi sit, tunc inde nepotes\n  Ditat, et en claustra sic parat ipse noua;\n  Sepeque quos natos gignit vocat ipse nepotes,\n  Ad laudem Veneris, quam colit ipse pius:                           260\n  Eius enim nati sunt ficto nomine versi,\n  Versaque sic pietas ceca iuuabit eos.\n    Sic viget in claustris elemosina ficta sinistris,\n  Dum monachus genitis dat sua dona suis:\n  Sic floret pietas mundo secreta monilis,\n  Talia dumque dari fingit amore dei.\n  Cum furtum licitum fuerit, tunc dicere possum\n  Quod licet ex dono talia ferre deo;\n  Set qui sic proprios communia vertit in vsus,\n  Talibus in donis curuantur claustra ruinis,\n  Horrea cum granis compaciuntur eis.\n  Centum claustrales macerantur, vt hii duo vel tres,[431]\n  Officiis dum stant, pinguia labra gerant.\n  \u2018Omnia sunt nostra,\u2019 dicunt, lanx non tamen equa\n  Pendet, dum solus plus capit ipse tribus.\n=Hic loquitur qualiter monachi extra claustrum vagare non debent.=\nCap^m. v.\n    Est mare viuentis habitacio congrua piscis,\n  Et claustrum monachi stat domus apta sibi:\n  Vt mare defunctos retinere negat sibi pisces,\n  Sic claustrum monachos euomit inde malos.                          280\n  Non foris a claustris monachus, nec aqua fore piscis\n  Debet, tu nisi sis, ordo, reuersus eis.\n  Si fuerit piscis, qui postpositis maris undis\n  Pascua de terra querat habere sua,\n  Est nimis improprium piscis sibi ponere nomen,\n  Debeo set monstri ponere nomen ei.\n  Sic ego claustrali dicam, qui gaudia mundi\n  Appetit et claustrum deserit inde suum,\n  Non erit hic monachus set apostata iure vocandus,\n  Aut monstrum templi quod notat ira dei.                            290\n  Qui tamen in claustro resident, et mente vagantes\n  Respiciunt mundum cordis amore nouo,\n  In visu domini tales trangressio fedat,\n  Quo perdunt claustri premia digna sui.\n  Non est hic sapiens sibi qui bona pluribus annis[432]\n  Colligit, et solo dissipat illa die;\n  Qui villas monachus et campos circuit, illud\n  Sepius incurrit quo reus ipse cadit:\n  Sunt tamen ad presens pauci, qui mente vel actu\n  Non vaga deliciis corda dedere suis.                               300\n  Dixerat hec Salomon, hominis quod inanis amictus,\n  Qui patet exterius, interiora docet:\n  Set licet ex humili monachus se veste figuret,\n  Nunc tamen a latere plura superba vides.\n=Hic loquitur de monachis illis qui non pro diuino seruicio, set magis\npro huius mundi honore et voluptate, habitum sibi religionis[433]\nassumunt.=\nCap^m. vi.\n    Est nigra coruus auis predoque cadaueris, ipsum\n  Quem male denigrat ceca libido notans:\n  Sub volucrum specie descripsit legifer ipsos,\n  Quos mundanus amor religione tegit:\n  Hunc eciam tangit quem religionis amictus\n  Laruat, vt hinc cicius possit honore frui.                         310\n  Turpe pecus monstrum, turpis sine gramine campus,\n  Et sine fronde frutex, et sine crine caput:\n  Turpior est monachus, habitum qui religionis\n  Sumpserit, et monachi condicione caret.\n    Vt fugiant mundum iubet ordo vetus monachorum,[434]\n  Dicunt quod fugiunt, set fugiendo petunt.\n  Pauper, quem sulco genuit natiua propago,\n  Vult, licet indignus, esse Priore prior:\n  Quem sibi non dederat mundus, scrutatur honorem\n  In claustro, veteris immemor ipse status:                          320\n  Sic quos iure patris humiles natura creauit,\n  Cum monachi fiant, ordo superbit eos:\n  Non dompni set et hii domini nomen sibi querunt,\n  Et faciunt largam que fuit arta viam.\n  Nil graue tangit eos, reputant neque posse grauare,\n  Vix nichil ergo sciunt vnde rogare deum.\n=Hic loquitur qualiter paciencia vna cum ceteris virtutibus a quibusdam\nclaustris, viciis superuenientibus, se transtulerunt.=\nCap^m. vii.\n    Mortuus est dompnus Paciens, viuitque professus\n  Murmur, et in claustris pax nequit esse suis:\n  Mortuus est eciam modo dompnus Castus, et ipsi\n  Successit Luxus, vastat et ipse domos:                             330\n  Dompnus et Inconstans Constanti claustra negauit,\n  Que residens Odium vendicat esse sua:\n  Dompnus et Ypocrisis dompnum copulat sibi Fictum,\n  Dum sibi Fraus magnum spirat habere statum.\n  Quos monachi veteres plantabant nuper amoris,\n  Invidie fructus iam nouus ordo parit.[435]\n    Nil modo Bernardi sancti vel regula Mauri\n  Confert commonachis, displicet immo, nouis:\n  Obstat avarus eis que superbus et invidus alter,\n  Ordinis exemplum qui modo ferre negant.                            340\n  Expulit a claustris maledictus sic Benedictum,\n  Sic gula temperiem, sic dolus atque fidem:\n  Mollis adest Abbas, quem mollia claustra sequntur,\n  Vanaque sic vanos ordinis vmbra tegit.\n  Spiritus hoc quod erat, nunc extat corpus inane,\n  Et dompnus Mundus omne gubernat opus.\n=Hic loquitur quod sicut monachi ita et errantes Canonici a suis sunt\nexcessibus culpandi.=\nCap^m. viii.\n    In re consimili, sicut decreta fatentur,\n  Iudicium simile de racione dabis:\n  Quotquot in ecclesia signantur religiosi,\n  Si possessores sint, reputantur idem.                              350\n  Vt monachos, sic canonicos quos deuiat error,\n  In casu simili culpa coequat eos.\n  Nunc tamen, vt fertur, plures sua iura recidunt,\n  Apocapata nouo que quasi iure silent:\n  Hunc rigidum textum, quem scripserat auctor eorum,\n  Mollificant glosis de nouitate suis.\n  Sufficit, vt credunt, signari nomine sancti\n  Ordinis, et facere quod petit ordo parum.\n    Nomen Canonici si sit de canone sumptum,\n  Illud in effectu res tibi raro probat:                             360\n  Hii tamen ad visum gestant in plebe figuram\n  Sanctorum, set in hoc regula sepe cadit.\n  Subtus habent vestes albas, set desuper ipsas\n  Nigra superficies candida queque tegit;\n  Actus et econtra se demonstrabit eorum,\n  Fingunt alba foris, nigra set intus agunt.\n  Non sic dico tamen hiis, ~qui sua claustra frequentant~\n  Ad con~templ~andum simplicitate sua:\n  Talibus immo loquor, quibus est scrutatus ab infra\n  Mundus, et exterius celica signa gerunt.                           370\n=Hic loquitur qualiter religiosi male viuentes omnibus aliis\nquibuscumque hominibus infelicissimi existunt=.\nCap^m. ix.\n    Estimo claustrales magis infelicibus horis\n  Pre reliquis nasci, sint nisi forte boni:\n  Mundo nam monachus moritur viuendo professus,\n  Quod nequit in mundo, sic velut alter homo,\n  Exterius gaudere bonis, et si quid ab intus\n  Sit cupidus mundi, perdit amena poli.\n  Sic nec presentem vitam nec habere futuram\n  Constat eum, quo bis est miser ipse magis:\n  Mortuus hac vita moritur, dum morte secunda\n  Comp~utet~ amissum tempus vtrumque suum.                           380\n  Et quia sic mundo moritur, quod viuus ab illo\n  Ordinis ex iure gaudia nulla capit,\n  Et nisi corde deum solum meditetur et inde\n  Gaudeat, in celo pars sibi nulla manet,\n  Nescio quis stultus claustrali stulcior extat,\n  Qui se sic proprio priuat vtroque bono.\n  Tempus inane perit cui presens vita negauit\n  Gaudia, nec celum vita secunda tenet.\n=Hic loquitur qualiter vnusquisque qui religionis ingredi voluerit\nprofessionem, cuncta mundi vicia penitus abnegare et anime virtutes\nadquirere et obseruare tenetur.=\nCap^m. x.\n    O comites claustri sub religione professi,\n  Concludam breuibus, quid sit et ad quid onus.                      390\n  Informatus ego sanctorum scripta reuolui,\n  Que magis in vestram sunt memoranda scolam:\n  Sancta valent verba plus, cum plus sint patefacta;\n  Vos igitur, monachi, cernite quid sit ibi.\n  Vouistis, fratres, vouistis; vota tenete,\n  Et quod spondistis perficiatis opus:\n  Vouistis domino vestros conuertere mores,\n  Vos deus elegit, stetis amore dei.\n  Propositum vite monachi seruare rigorem\n  Debent, nec pigeat tempore dura pati:                              400\n  Exiguus labor est, set merces magna laboris;\n  Preterit ille cito, premia fine carent.\n  Hinc monachi sancti mentis conamine toto\n  Preteritas culpas flendo, ghemendo, lauent.[436]\n    Nunc humilis viuat, qui vixerat ante superbus,\n  Sit castus quisquis luxuriosus erat:\n  Querebat census quidam, temptabat honores;\n  Ammodo vilescat omnis inanis honor:\n  Gaudebat dapibus, gaudebat diuite mensa,\n  Nunc tenuem victum sobria cena dabit;                              410\n  Et mundi, quamuis delectent, vana cauebit,\n  Nam certe gustu dulcia sepe nocent.\n  Ille suis letus excessibus esse solebat,\n  Nunc lacrimis culpas diluat ipse suas:\n  Verbosus taceat, mitescat feruidus ira,\n  Invidus invidie dira venena vomat;\n  Cuique prius gladius placuit, placuere rapine,\n  Nunc pius et mitis pacis amator erit.\n  Quisquis adulantum ventosa laude tumebat,\n  Nunc hominum laudes estimet esse nichil;                           420\n  Et qui rite solet aliis feritate nocere,\n  Nunc eciam lesus discat amara pati:\n  Ad lites facilis fuit hic, ad iurgia preceps,\n  Fortiter alterius nunc maledicta ferat.\n  Que modo pugnarunt, iungunt sua rostra columbe,\n  Nec prior vlterius ira manebit eis.\n  Sic sine peccato foret ira breuis, quod in vllo\n  Nesciat interius mentis agenda furor.\n  Hec veniam, fratres, conuersio vera meretur,\n  Hec valet offensum pacificare deum.                                430\n=Hic loquitur qualiter religiosi consorcia mulierum specialiter euitare\ndebent.=\nCap^m. xi.\n    Femineum fuge colloquium, vir sancte, caueto\n  Ne te confidas igne furente nimis;\n  Nam que femineo mens capta ligatur amore\n  Numquam virtutum culmen habere potest.\n  Harum colloquium tibi quid fert vtilitatis?\n  Venisti monachus, turpis adulter abis.\n  Ergo virosum nisi declinaueris anguem,\n  Cum minus esse putas, inficieris ea.\n  Accendit mulier quecumque libidinis ignem,\n  Si quis eam tangat, vritur inde statim:                            440\n  Si veterum libros et patrum scripta revoluas,\n  Condoleas sanctos sic cecidisse viros.\n  Numquid non hominem mulier de sede beata\n  Expulit, et nostre mortis origo fuit?\n  Qui bonus est igitur pastor vigilet, que rapaces\n  Eminus a claustris pellat vbique lupas.\n    Depositum serua: tibi que responsa valebunt,\n  Pastor, qui rapide linquis ouile lupe?\n  Sepe sequens agnum lupa stat de voce retenta,\n  Sepeque pastoris ore tacente perit.                                450\n  Ad plures lupa tendit oues, pastoreque lento\n  Sepius insidiis fedat ouile suis:\n  Vtque rapax stimulante fame cupidusque cruoris\n  Incustoditum captat ouile lupus,\n  Sic vetus hic serpens, paradisum qui violauit,\n  Claustra magis sancta deuiolare cupit.\n  Pellat et ergo lupas pastor, ne grex in earum\n  Decidat ingluuiem, quam saturare nequit:\n  Pastores, vigilate lupas, seruetur ouile,\n  Ne maculare gregis sanguine claustra queant.                       460\n  Occidunt animas, pluresque ad tartara mittunt;\n  Est monachis pestis nulla timenda magis.\n    Femina, mors anime, monachis accedere numquam\n  Debeat, a sacro sit procul ipsa choro;\n  Sit procul a cetu sanctorum femina, namque,\n  Et si non poterit vincere, bella mouet.\n  O caueant igitur monachi, ne carnea culpa\n  Virtutes anime de leuitate terat.\n  Cum quid turpe facit, qui me spectante ruberet,\n  Cur, spectante deo, non magis inde rubet?                          470\n  Si patrie Iudex sciret sua facta, timeret;\n  Scit dominus rerum, cur nichil ergo timet?\n  Funestum monacho cum sic male suggerit hostis,\n  Et conatur eum fallere mille modis,\n  Esse deum credat presentem semper vbique,\n  Nec se, si peccet, posse latere putet.\n  Cuncta scit atque videt, nec quicquam preterit illum,\n  Omnia sunt oculis semper aperta suis:\n  Si tacet et differt et non dum crimina punit,\n  Puniet, et meritis arbiter equs erit.                              480\n  Non igitur monachos breuis hec et vana voluptas\n  Occupet, immo dei debita iura colant:\n  Ad quod venerunt faciant, sua votaque soluant,\n  Nec queat in claustris hostis habere locum:\n  Distinctis vicibusque legant, operentur et orent,\n  A studiis sacris tempora nulla vacent:\n  Vtilibus semper studeant et rebus honestis,\n  Res est segnicies perniciosa nimis;\n  Luxurie fomes, res incentiua malorum,[437]\n  Spiritibus nequam preparat ipsa locum.                             490\n=Hic tractat quasi[438] sub compendio super hiis que in religionis\nprofessione secundum fundatorum sancciones districcius obseruanda\nfinaliter existunt.=\nCap^m. xii.\n    Hoc qui dogma vetus sanctorum claudit in antro\n  Cordis, et intendit ordinis acta prius,\n  Scit bene quod mundus est in claustro fugiendus,\n  Quo tamen ad presens vendicat ipse locum.\n  O bone claustralis, mundum qui linquis, eidem\n  Non redeas iterum, que docet immo fuge:\n  Quo caro nutritur, ne queras molle cubile,\n  Sit claustrum cultus, et liber ille iocus.\n  Cor doleat, sit larga manus, ieiunia crebra,\n  Non incastus amor sit neque vanus honor:                           500\n  Sit tibi potus aqua, cibus aridus, aspera vestis,\n  Dorso virga, breuis sompnus, acuta quies:\n  Flecte genu, tunde pectus, nudus caput ora,\n  Quere deum, mundum sperne, relinque malum:\n  Hereat os terre, mens celo, lingua loquatur\n  De plano corde, planaque verba sonet.\n  Litus arat sterile deuoto qui sine corde\n  Verba serit precibus, sunt sine namque lucris:\n  Non vox set votum, non musica cordula set cor,\n  Non clamans set amans, cantat in aure dei.                         510\n    Mens humilis, simplex oculus, caro munda, pium cor,\n  Recta fides, firma spes tibi prestet iter:\n  Si gustare velis modulamina dulcia celi,\n  Est tibi mundana mirra bibenda prius:\n  Ex humilique tuo te subdas corde Priori,\n  Ordine pacificus murmuris absque nota.\n  Summa quidem virtus monachi parere Priori,\n  Ferre iugum norme seque negare sibi:\n  Non vilis vestis, non te locus vltimus angat,\n  Sepe tui stultos ordinis ista mouent.                              520\n  Qui sibi vilescit et se putat esse minorem,\n  Et timet et mundi labilis alta fugit,\n  Hic est et sapiens et celo proximus iste,\n  Non sine re monachi nomen inane gerit.\n    Sit tibi lex domini requies, caro victima, mundus\n  Exilium, celum patria, vita deus:\n  Iussa molesta data fer, fac et suscipe grata,\n  Sic eris in domino religiosus homo:\n  Que tibi prepositus quamuis vilissima suadet,\n  Dum tamen hec licita sint, pacienter age;                          530\n  Nec tibi turpe putes, et si ~sit~ turpe placebit,\n  Cum tuus in Cristo spiritus albus erit.\n  Vt subeunt iuuenes veteris mandata Prioris,\n  Et nichil econtra pondere iuris agunt,\n  Sic Prior in licitis iuuenes tractare modeste\n  Debet, et ex humili vincere corde malum.\n  Aspicis vt pressos ledunt iuga prima iuuencos,\n  Et noua velocem cingula ledit equm;\n  Sic importunus iuuenum rector grauat, et dat\n  Causam, quo solita murmura pectus agit.                            540\n  Hec tibi scripta tene mentis per claustra, que caste\n  Mortuus a mundo viue, professe, deo:\n  Paruo perpetuam mercare labore quietem,\n  Et reuoca fletu gaudia longa breui:\n  Nam si nulla tibi fuerit nunc sarcina carnis,\n  Tunc sine fine quies paxque perhennis erit.\n=Hic loquitur vlterius de mulieribus, que in habitu moniali sub sacre\nreligionis velo professionem suscipientes ordinis sui continenciam non\nobseruant.=\nCap^m. xiii.\n    Errantis Monachi culpas scribendo reliqui,\n  Et tibi velatam religione canam.\n  Conuenit ordo viris, dum conuersantur honeste,\n  Quo procul a mundo celica regna petant;                            550\n  Conueniens eciam castis mulieribus extat\n  Soluere sub velo vota pudica deo:\n  Sic ligat ordo sacer monachos, ligat et moniales,\n  Vnde deo meritis fulget vterque suis.\n  Si tamen in claustris fragiles errent mulieres,\n  Non condigna viris culpa repugnat eis;\n  Nam pes femineus nequit vt pes stare virilis,\n  Gressus nec firmos consolidare suos;\n  Nec scola nec sensus, constancia, nullaque virtus,\n  Sicut habent homines, in muliere vigent:                           560\n  Set tam materia fragili quam condicione\n  Femineos mores sepe mouere vides.\n  Quas magis ordo putat sapientes, sepius ipsas\n  Cernimus ex fatuis actibus esse graues;\n  Et que scripta sciunt, magis omnibus hee laicali\n  Ex indiscreto crimine sepe cadunt.\n  Simpliciter textum dum sepe legunt, neque glosam\n  Concernunt, vt agant scripta licere putant:\n  Leccio scripture docet illas cuncta probare,\n  Sic, quia cuncta legunt, cuncta probare volunt.                    570\n  Crescere nature sunt iura que multiplicare,\n  Que deus in primo scripsit ab ore suo;\n  Hecque dei scripta seruare volunt, quoque iura\n  Nature solita reddere mente pia.\n    Nititur in vetitum mulier, set quod licet ipsa\n  Hoc sine mentali murmure raro facit;\n  Set magis hiis scriptis perfecte sunt moniales,\n  Et pacienter agunt que sibi scripta iubent.\n  Scribitur, hec grana que non capiet bona terra,\n  Nil sibi fructificant, set peritura iacent:                        580\n  Que tamen et qualis sit terra patet monialis,\n  Est ibi nam decies multiplicata Ceres:\n  Et quia sic teneres subeunt pondus mulieres,\n  Ocia quandoque de racione petunt.\n  Accidit in Veneris quod sumunt ergo diebus\n  Carnes pro stomachi debilitate sui:\n        [Sidenote: Nota quod Genius secundum poetas Sacerdos Dee\n        Veneris nuncupatus est.[439]]\n  Nam Venus ingenuis Genio committit alumpnis\n  Fercula quod nimphis preparet ipse sui.\n  Set gula sepe grauat nimiumque repleta tumescit,\n  Dum dolet oppressa de grauitate cibi.                              590\n  Est nimis offa grauis, ventrem que tincta veneno\n  Toxicat, et ~dubium mortis~ inesse dabit:\n  Esca set occulto que sumitur, est vbi nulla[440]\n  Lux, nocet et morbos sepe dat esse graues.\n=Hic loquitur qualiter ordinarii ex sua visitacione, qua mulieres\nreligione velatas se dicunt corrigere, ipsas multociens efficiunt\ndeteriores.=\nCap^m. xiiii.\n    Quas Venus et Genius cellas modo rite gubernant,\n  Carnis non claustri iura tenere docent:\n  Conuentus custos Genius confessor et extat,\n  Et quandoque locum presulis ipse tenet:\n  Sub specie iuris in claustro visitat ipsas,\n  Quas veniens thalamis, iure negante, regit.                        600\n  Sit licet in capa furrata, dura docet ipse,\n  Nuda tamen valde iura ministrat eis:\n  Iudicio Genii pro culpis sunt lapidate,\n  Set neque mortalis aggrauat ictus eas.\n  O virtus cleri cum sit custos animarum,\n  Quanta sacerdotis gesta beata patent!\n  Alter vt ipse deus, quas percutit, ipse medetur,\n  Ne foris a cella sermo volare queat.\n  Si pater est sanctus, sic mater sancta, set infans\n  Sanccior, ex claustro fit quia natus homo.                         610\n  Hoc genus incesti dampnabile grande putarem,\n  Sit nisi quod mulier de leuitate cadit.\n  Non temptabis eas igitur, scis namque quod vnam\n  Rem poterit fragilem frangere causa leuis;\n  Femina nam iuuenis nisi preseruata frequenter\n  Extat eo fragilis quod genus esse docet:\n  Dum nouus in viridi iuuenescit cortice ramus,\n  Concuciens tenerum quelibet aura ruet.\n  In quibus est claustris sapiens discrecio custos,\n  Clauditur ex altis sepibus ista seges.                             620\n  Facta fuit fragilis de limo carnis origo,\n  Sedibus e superis spiritus ille venit:\n  Spiritus est promptus, infirma caro; magis ergo\n  Noli cum sola solus habere locum:\n  Non debet sola cum solo virgo manere,\n  Famaque, non tacto corpore, crimen habet.\n  Sicut et est claustris, ita sit custodia campis,\n  Ludus erit licitus et labor aptus eis:\n  Hiis sine labe iocis liceat monialibus vti,\n  Que pudor et leges et sua iura sinunt.                           630\n  Velatas ideo fragilis ne subruat error,\n  Sub moderante manu frena pudica iuuant.\n    Quid michi, si fallat vxor de fraude maritum,\n  Qui nichil vxoris scit neque facta videt?\n  Set de fraude sua miror que decipit ipsum,[441]\n  Cuius in aspectu secula cuncta patent.\n  Si sacra sint hominum, quid plus sponsalia Cristi\n  Debent more sacro casta manere deo.\n  Vestibus in nigris prius est induta puella,\n  Crinibus abscisis, cum monialis erit;                              640\n  Deformat corpus foris, vt sit spiritus intus\n  Pulcher, et albescat plenus amore dei.\n  Dum foris est nigra, fieret si nigrior intra,\n  Non vt amica dei, feda reiecta foret;\n  Set dum casta manet, omnis nigredo perextra[442]\n  Mentem candoris signat habere magis.\n=Hic loquitur de castitatis commendacione, que maxime in religione\nmulieribus conuenit professis.=\nCap^m. xv.\n    O quam virginitas prior omni laude refulget,\n  Agnum que sequitur cuncta per arua poli;\n  Splendet et in terris deitati nupta, relinquens\n  Corporis humani que genus acta docet.                              650\n  Fetet vt incasta, fragrat sine labe pudica,\n  Ista deum retinet, illa cadauer habet.\n  Centeno trina fructu cumulata perornant\n  Virginis ante deum florida serta caput:\n  Angelicas turmas transcendit virginis ordo,\n  Quam magis in celo trina corona colit.\n  Iura sequens aquile mens virginis alta cupiscens\n  Celsius ante deum, teste Iohanne, volat.\n  Vt rosa de spinis oriens supereminet illas,\n  Sic superat reliquos virginis ille status;                         660\n  Vt margarita placet alba magis preciosa,\n  Sic placet in claustro virgo professa deo.[443]\n  Talis enim claustris monialis dignior extat\n  Sanccior et meritis, dum sua vota tenet.\n  Set quecumque tamen sub velo claustra requirit,\n  Regula quam seruat sanctificabit eam:\n  Si fuerit mulier bona, reddit eam meliorem,\n  Moribus et mores addit vbique magis;\n  Si polluta prius sit quam velata, que caste\n  Ammodo viuat, erit preuia culpa nichil.                            670\n  Non licet ergo viris monachas violare sacratas,\n  Velum namque sacrum signa pudica gerit.\n  Alterius sponsam presumens deuiolare,\n  Quam graue iudiciis perpetrat ipse scelus!\n  Crede tamen grauius peccat, qui claustra resoluens\n  Presumit sponsam deuiolare dei.\n=Postquam tractauit de illis qui in religione possessoria sui ordinis\nprofessionem offendunt, dicendum est iam de hiis qui errant in ordine\nfratrum mendicancium; et primo dicet de illis qui sub ficte paupertatis\nvmbra terrena lucra conspirantes, quasi tocius mundi dominium\nsubiugarunt.=\nCap^m. xvi.\n    Dum fuit in terris, non omnes quos sibi legit\n  Cristus, erant fidi, lege nouante dei:\n  Non tamen est equm, quod crimen preuaricantis\n  Ledat eos rectam qui coluere fidem.                                680\n  Sic sterilis locus est nullus, quod non sit in illo\n  Mixta reprobatis vtilis herba malis;\n  Nec fecundus ita locus est, quo non reprobata\n  Mixta sit vtilibus herba nociua bonis:\n  Tam neque iustorum stat concio lata virorum,\n  Est quibus iniusti mixtio nulla viri.\n  Sic excusandos, quos sanctos approbat ordo,\n  Fratres consimili iure fatetur opus:\n  Non volo pro paucis diffundere crimen in omnes,\n  Spectetur meritis quilibet immo suis;                              690\n  Quos tamen error agit, veniens ego nuncius illis,\n  Que michi vox tribuit verba loquenda fero.\n  Sicut pastor oues, sic segregat istud ab edis\n  Quos opus a reprobis senserit ordo probos:\n  Que magis huius habet vocis sentencia scribam\n  Hiis quos transgressos plus notat ordo reos.\n  Crimina que Iudas commisit ponere Petro\n  Nolo, ferat proprium pondus vterque suum.\n  Ordinis officia fateor primi fore sancta,\n  Eius et auctores primitus esse pios;                               700\n  Hos qui consequitur frater manet ille beatus,\n  Qui mundum renuens querit habere deum,\n  Qui sibi pauperiem claustralis adoptat, et vltro\n  Hanc gerit, et paciens ordinis acta subit:\n  Talis enim meritis extat laudabilis altis,\n  Eius nam precibus viuificatur humus.\n  Set sine materia qui laruat in ordine formam,\n  Predicat exterius, spirat et intus opes,\n  Talibus iste liber profert sua verba modernis,\n  Vt sibi vox populi contulit illa loqui.                            710\n    Ordine mendico supervndat concio fratrum,\n  De quibus exvndans regula prima fugit:\n  Molles deveniunt tales, qui dura solebant\n  Ordinis ex voto ferre placenda deo.\n  Acephalum nomen si~bi dant~ primo statuendum,\n  Seque vocant inopes fert quibus omnis opem:\n  Cristi discipulos affirmant se fore fratres,\n  Eius et exempli singula iura sequi:\n  Hoc mentita fides dicit, tamen hoc satis illis\n  Conuenit, vt dicunt qui sacra scripta sciunt.                      720\n  Sunt quasi nunc gentes nil proprietatis habentes,\n  Et tamen in forma pauperis omne tenent.\n  Gracia si fuerit aut fatum fratribus istis\n  Nescio, set mundus totus habundat eis.\n  In manibus retinent papam, qui dura relaxat\n  Ordinis et statuit plura licere modo;\n  Et si quas causas pape negat ipsa potestas,\n  Clam faciet licitas ordo sinister eas.\n  Nec rex nec princeps nec magnas talis in orbe est,\n    Et sic mendici dominos superant, et ab orbe\n  Vsurpant tacite quod negat ordo palam.\n  Non hos discipulos, magis immo deos fore dicam,\n  Mors quibus et vita dedita lucra ferunt:\n  Mortua namque sibi, quibus hic confessor adhesit,\n  Corpora, si fuerint digna, sepulta petit;\n  Set si corpus inops fuerit, nil vendicat ipse,\n  Nam sua nil pietas, sint nisi lucra, sapit.\n  Baptizare fidem nolunt, quia res sine lucro\n  Non erit in manibus culta vel acta suis.                           740\n  Vt sibi mercator emit omne genus specierum,\n  Lucra quod ex multis multa tenere queat;\n  Sic omnes mundi causas amplectit auarus\n  Frater, vt in variis gaudeat ipse lucris.\n  Hii sunt quos retinens mundus non horruit, immo\n  Diligit, hiisque statum tradidit ipse suum:\n  Istos conuersos set peruersos magis esse\n  Constat, vt ex factis nomina vera trahant.\n  Transtulit a vite se palmes sic pharisea,\n  Eius et in gustu fructus acerbus olet.                             750\n=Hic loquitur de fratribus illis, qui per ypocrisim predicando populi\npeccata publice redarguentes, blandiciis tamen et voluptatibus clanculo\ndeseruiunt.=\nCap^m. xvii.\n    Seminat ypocrisis sermones dedita fratris,\n  Messis vt inde sui crescat in orbe lucri.\n  Horrida verba tonat, dum publica per loca dampnat\n  Vsum peccandi seruus vt ipse dei;\n  Seruus et vt Sathane, priuatis cum residere\n  Venerit in thalamis, glosa remittit eis;\n  Et quos alta prius stimulabat vox reboantis,\n  Postera blandicies vnget in aure leuis:\n  Et sic peccator aliis peccata ministrat,\n  Namque fouens vicium percipit inde lucrum.                         760\n  Hoc bene scit frater, peccatum cum moriatur,\n  Tunc moritur lucrum tempus in omne suum.\n  Dic vbi ter veniet frater, nisi lucra reportet,\n  Est vbi sors vacua, non redit ipse via.\n  De fundamentis fratrum si crimina tollas,\n  Sic domus alta diu corruet absque manu.\n    O quam prophete iam verificantur Osee\n  Sermones, qui sic vera locutus ait:\n  \u2018In terris quedam gens surget, que populorum\n  Peccatum comedet et mala multa sciet.\u2019                             770\n  Hancque propheciam nostris venisse diebus\n  Cernimus, atque notam fratribus inde damus,\n  Ad quorum victum, fuerit quod~cumque necesse~,\n  Sors de peccatis omne ministrat eis.\n  Delicie tales non sunt, que fratribus escam,\n  Si confessores sint, aliquando negant.\n  Aspicis vt veniunt ad candida tecta columbe,\n  Nec capiet tales sordida turris aues:\n  Sic nisi magnatum dat curia nulla modernis\n  Fratribus hospicium quo remanere volunt.                           780\n  Horrea formice tendunt ad inania numquam,\n  Nec vagus amissas frater adibit opes:\n  Immemores florum gestaminis anterioris,\n  Contempnunt spinam cum cecidere rose;\n  Sic et amicicie fratres benefacta prioris\n  Diuitis aspernunt, cum dare plura nequit.\n    Nomine sunt plures, pauci tamen ordine fratres;\n  Vt dicunt aliqui, Pseudo prophetat ibi.\n  Est facies tunice pauper, stat cistaque diues,\n  Sub verbis sanctis turpia facta latent:                            790\n  Sic sine pauperie pauper, sanctus sine Cristo,\n  Eminet ille bonus, qui bonitate caret.\n  Ore deum clamant isti, venerantur et aurum\n  Corde, viam cuius vndique scire volunt.\n  Omnia sub pedibus demon subiecit eorum,\n  Ficta set ypocrisis nil retinere docet:\n  Sic mundana tenet qui spernit in ordine mundum,\n  Dum tegit hostilem vestis ouina lupum;\n  Et sic ficticiis plebs incantata putabit[444]\n  Sanctos exterius, quos dolus intus habet.                          800\n  Vix est alterius fraudem qui corripit vnus,\n  Set magis vt fallant auget vterque dolos:\n  Sic magis infecti morbo iactantur eodem,\n  Inficiuntque suis fraudibus omne solum.\n  Comprimat hos dominus saltem, quos nouit in isto\n  Tempore primeuam preuaricare fidem.\n  Non peto quod periant, set fracti consolidentur,[445]\n  Et subeant primum quem dedit ordo statum.\n=Hic loquitur de fratribus illis, qui propter huius mundi famam, et\nvt ipsi eciam, quasi ab ordinis sui iugo exempti, ad confessiones\naudiendum digniores efficiantur, summas in studio scole cathedras\naffectant.=\nCap^m. xviii.\n    Est qui precessor fiat velut ipse minister,\n  Cuius in exemplum Cristus agebat idem:                             810\n  Set qui discipulum Cristi se dicit, ad altum[446]\n  Cum venit ipse statum, non tenet inde modum.\n  Quamuis signa tenet mendici pauperis, ecce\n  Frater honore suum spirat habere locum:\n  Appetit ipse scolis nomen sibi ferre magistri,\n  Quem post exemptum regula nulla ligat:\n  Solus habet cameram, propriat commune, que nullum\n  Tunc sibi claustralem computat esse parem.\n  Vt latriam statuis claustrales ferre magistris\n  Debent et pedibus flectere colla suis:                             820\n  Sic tumor et pompa latitant sub theologia,\n  Ducere nec duci dum fauet ordo sibi.\n  Tunc thalamos penetrat sublimes, curia nulla\n  Est cuius porta clauditur ante virum.\n  Aspiciens varias species variatur et ipse\n  Camelion, et tot signa coloris habet:\n  Frater ei similis, perpendens velle virorum,\n  Vult in consimili par sit vt ipse pari;\n  Et quia sic similem sibi sentit curia fratrem,\n  Eius in aduentu presulis acta vacant.                              830\n  Circuit exterius, explorat et interiora,\n  Non opus occultum nec locus extat ei:\n  Nunc medicus, nunc confessor, nunc est mediator,\n  Et super et subtus mittit ad omne manum.\n  Spiritus vt domini, sic frater spirat vbique,\n  Et venit ad lectum quando maritus abest:\n  Sic absente viro temerarius intrat adulter\n  Frater, et alterius propriat acta sibi:\n  Sic venit ad strati capitata cubicula lecti,\n  Sepius et prima sorte futurus erit.                                840\n  Sic genitus Salomon est hac que nupsit Vrie,\n  Dum pius intrusor occupat inde locum:\n  Sponsi defectus suplet deuocio fratris,\n  Et genus amplificans atria plena facit.\n  Verberat iste vepres, volucrem capit alter; et iste\n  Seminat in fundum, set metet alter agrum:\n  In stadio currunt ambo, brauium tamen vnus\n  Accipit iniuste longius ipse retro:\n  Sic intrat sponsus aliorum sepe labores,\n  Ac vbi non soluit in lucra, vana tamen.                            850\n  Credit et exultat prolem genuisse maritus,\n  Vngula nec prolis pertinet vna sibi.\n  Predicat ypocrita cum sponso carmina sancta,\n  Vt deus ex verbo staret in ore suo:\n  Cum sponsa Veneris laudes decantat, et eius\n  Officium summe suplet honore dee:\n  Sic opus in basso tenementum construit altum,\n  Cuius egens nocte fabrica poscit opem.\n    O pietas fratris, que circuit et iuuat omnes,\n  Et gerit alterius sic pacienter onus:                              860\n  O qui non animas tantum, set corpora nostra,\n  In sudore suo sanctificare venit.\n  Hic est confessor domini non, set dominarum,[447]\n  Qui magis est blandus quam Titiuillus eis:\n  Hic est confessor quasi fur quem furca fatetur,\n  Sic quia ius nostrum de muliere rapit.\n  Hic est confessor in peius qui male vertit,\n  Sordida namque lauans sordidiora facit:\n  Pellem pro pelle, quod habet sibi frater et omne\n  Pro nostri sponsa, se dabit atque sua.                             870\n  O condigna viro tali quis premia reddet,\n  Aut deus aut demon? vltima verba ligant.\n  Peccati finis fert namque stipendia mortis,\n  Est dum culpa vetus plena pudore nouo:\n  Horum, viuentes qui tot miracula prestant,\n  In libro mortis nomina scripta manent.\n    Inter apes statuit natura quod esse notandum\n  Sencio, quo poterit frater habere notam.\n  Nam si pungat apis, pungenti culpa repugnat,\n  Amplius vt stimulum non habet ipse suum;                           880\n  Postque domi latebras tenet et non euolat vltra,\n  Floribus vt campi mellificare queat.\n  O deus, in simili forma si frater adulter\n  Perderet inflatum, dum stimularet, acum,\n  Amplius vt flores non colligat in muliere,\n  Nec vagus a domibus pergat in orbe suis!\n  Causa cessante quia tunc cessaret ab ipsis\n  Effectus, quo nunc plura pericla latent.\n=Hic loquitur qualiter isti fratres inordinate viuentes ad ecclesie\nCristi regimen non sunt aliqualiter necessarii.=\nCap^m. xix.\n    Vna michi mira res est, quam mente reuoluens\n  Quam prius ordo fuit fratrum, quoscumque necesse\n  Congruit ecclesie fertur inesse gradus.\n  Papa fuit princeps, alios qui substituebat,\n  Vt plebem regerent singula iura dedit:\n  Ius sibi presul habet, sub eo curatus, et ille\n  Admittens curas pondera plebis agit:\n  Proprietarius est presul qui proprietatem\n  Curato tribuit, qua sua iura regat:\n  Presulis inde loco curatus iurat, vt ipse\n  Tempore iudicii que tulit acta dabit.                              900\n  Est igitur racio que vel tibi causa videtur,\n  Alterius proprium quod sibi frater habet?\n  Inter aues albas vetitur consistere coruum,\n  Quem notat ingratum quodlibet esse pecus;\n  Inter et ecclesie ciues consistere fratrem,\n  Qui negat eius onus, omnia iura vetant.\n    Caucius in rebus dubiis est semper agendum,\n  Causa nec est mundi talis vt ipsa dei:\n  Si tamen vsurpet mundi quis iura, refrenant\n  Legis eum vires nec variare sinunt.                                910\n  Que mea sunt propria mundo si tolleret alter,\n  Taliter iniustum lex reputabit eum:\n  In preiudicium partis lex non sinit equa,\n  Possit vt alterius alter habere locum:\n  Que bona corporea sunt alterius, nequit alter\n  Tollere, ni legum condita iura neget:\n  Set que sunt anime frater rapiens aliena,\n  Nescio qua lege iustificabit opus.\n  Si di~cat~, \u2018Papa dispensat,\u2019 tunc videamus,\n  Est sibi suggestum, sponte vel illud agit.                         920\n  Papa mero motu scimus quod talia numquam\n  Concessit, set ea supplicat ordo frequens:\n  Papa potest falli, set qui videt interiora,\n  Est hoc pro lucri scit vel amore dei.\n  Lingua petit curas anime, mens postulat aurum,\n  Bina sicque manu propria nostra rapit:\n  Defraudans animas, talis rapit inde salutem,\n  Et super hoc nostras tollere temptat opes.\n  Non ita Franciscus peciit, set singula linquens\n  Mundi pauperiem simplicitate tulit.                                930\n  Gignit humus tribulos, vbi torpet cultor in agris,\n  Quo minus ad messes fert sua lucra Ceres:\n  Pungitur ecclesia, fratrum quos sentit abortos\n  Inuidie stimulis lesa per omne latus.\n  Quilibet ergo bonus tribulos extirpet arator,\n  Ne pharisea sacrum polluat herba locum.\n=Hic loquitur qualiter isti fratres inordinate viuentes ad commune\nbonum vtiles aliqualiter non existunt.=\nCap^m. xx.\n    Fratribus vt redimant celum non est labor Ade,\n  Quo sibi vel reliquis vina vel arua colunt;\n  Corporis immo quies, quam querunt forcius, illos\n  Iam fouet, et mundi tedia nulla grauant:                           940\n  Hiis neque perspicuus armorum pertinet actus,\n  Publica quo seruant iura vigore suo:\n  Sic neque milicies neque terre cultus adornat\n  Hos, set in orbe vagos linquit vterque status.\n  Nec sunt de clero fratres, quamuis sibi temptent\n  Vsurpare statum, quem sinit vmbra scole:\n  Non onus admittunt fratres cleri set honorem,\n  In cathedra primi quo residere petunt.\n  Non curant animas populi neque corpora pascunt:\n  Ad commune bonum quid magis ergo valent?                           950\n  Vt neque ramosa numerabis in ilice glandes,\n  Tu fratrum numerum dinumerare nequis:\n  Immo, velut torrens vndis pluuialibus auctus,\n  Aut niue, que zephiro victa tepente fluit,\n  Ordo supercreuit habitu, set ab ordine virtus\n  Cessit, et in primis desinit ire viis.\n  Si racio fieret, famulorum poscit egestas\n  Tales quod sulcus posset habere suos.\n    Hos Dauid affirmat hominum nec inesse labore,\n  Nec posite legis vlla flagella pati.                               960\n  Regia ~iura nichil~ aut presulis acta valebunt,\n  Excessus fratrum quo moderare queant.\n  Que sua sunt mundus ea diligit, fratribus ergo\n  Attulit vt caris prospera queque suis:\n  Non sulcant neque nent, falcant nec in horrea ponunt;\n  Pascit eos mundus non tamen inde minus.\n  Pectora sic gaudent, nec sunt attrita dolore,\n  Anterior celo dum reputatur humus:\n  Cordis in affectum sic transit frater, et illum\n  Quem querit cursum complet in orbe suum.                           970\n  Dic quid honoris habet, si filius Hectoris arma\n  Deserit et vecors predicat acta patris?\n  Aut quid et ipse valet, si frater Apostata sanctum\n  Clamat Franciscum, quem negat ipse sequi?\n  Fictis set verbis mundi sine lumine sensum\n  Obfuscant, que sua sic maledicta tegunt:\n  Sic vbi non ordo, manet error in ordinis vmbra,\n  Et quasi laruatus stat sacer ordo nouus.\n  Hiis qui Francisci seruant tamen ordine iusto\n  Debita mandata, debitus extat honor.                               980\n=Hic loquitur de fratribus illis, qui incautos pueros etatis\ndiscrecionem non habentes in sui ordinis professionem attractando\ncolloquiis blandis multipliciter illaqueant.=\nCap^m. xxi.\n    Est michi suspectum de fratribus hoc, quod eorum\n  Reddere se primo nullus adultus adest:\n  Non sic Franciscum puerilis traxerat etas\n  Ordinis ad votum, quando recepit eum:\n  Sic nec eum pueri primo coluere sequaces,\n  Nec blande lingue fabula traxit eos.\n  Estimo maturos Franciscus sumpserat annos,\n  Dum per discreta viscera cepit opus;\n  Et puto quod similes sua dogmata sponte sequentes\n  Nec prece nec precio reddidit ordo deo.                            990\n  Set vetus vsus abest, nam circumvencio facta\n  Nunc trahit infantes, qui nichil inde sciunt;\n  Et sic de teneri tener ordo mollia querit,\n  Vmbraque sola manet atque nouerca quasi.\n    Vt vocat ad laqueos volucrem dum fistulat auceps,\n  Sic trahit infantes fratris ab ore sonus:\n  Vt laqueatur auis laqueorum nescia fraudis,\n  Sic puer in fratrem fraude latente cadit:\n  Et cum sic poterit puerum vetus illaqueare,\n  Debet ob hoc frater nomen habere patris.                          1000\n  Sic generata dolis patrem sequitur sua proles,\n  Addit et ad patrios facta dolosa dolos;\n  Solaque sic radix centenos inficit ex se\n  Ramos, qui fructus fraudis in orbe ferunt.\n  Nam puer a veteri deceptus fratre per illud\n  Decipit exemplum, quando senecta venit:\n  Sic post decipiunt qui primo decipiuntur,\n  Et fraus de fraude multiplicata viget:\n  Sic crescit numerus fratrum, fit et ordo minutus,\n  Dum miser in miseris gaudet habere pares.                         1010\n  \u2018Ve, qui proselitum vobis faciatis vt vnum,\n  Mundum circuitis,\u2019 dixerat ipse deus:[448]\n  Illud erat dictum phariseis, et modo possum\n  Fratribus hec verba dicere lege noua.\n=Hic loquitur de apostazia fratrum ordinis mendicancium, precipue de\nhiis qui sub ficta ypocrisis simplicitate quasi vniuersorum curias\nmagnatum subuertunt, et inestimabiles suis ficticiis sepissime causant\nerrores.=\nCap^m. xxii.\n    Vt bona multa bonum fratrem quocumque sequntur,\n  Sic mala multa malum constat vbique sequi.\n  Sunt etenim domini tres, quorum quilibet vni\n  Seruit homo, per quem se petit ipse regi:\n  Est deus, est mundus, est demon apostata, cuius\n  Ordine transgressus fert sibi frater onus.                        1020\n  Regula namque dei non nouit eum, neque mundi\n  Dat sibi milicies libera nulla statum:\n  Non habet ipse deum, nec habere valet sibi mundum,\n  Demonis vt proprium sic subit ipse iugum:\n  Omnis enim vicii viciosus apostata motor\n  Aut fautor nutrit quod videt esse malum.\n  Testis erit Salomon, vir talis invtilis extat,\n  Et peiora sue crimina mentis agit:\n  Arte vel ingenio, quo talis in orbe frequentat,\n  Ducit in effectum plura timenda satis.                            1030\n  Non obstat paries illi, non clausa resistunt,\n  Invia consistunt peruia queque sibi:\n  Per mare, per terras, per totum circuit orbem;\n  Vt sibi plus placeat, cernere cuncta potest.\n    Nititur in fraudes, componit verba dolosa,\n  Auget et accumulat multiplicatque dolos;\n  Proponit lites, rixas accendit in iram,\n  Liuores nutrit invidiamque fouet;\n  Vincula disrumpit pacis, socialis amoris\n  Federa perturbat, dissociatque fidem;                             1040\n  Suggerit incestum, suadet violare pudorem,\n  Soluere coniugium, commaculare thorum;\n  Vsurpando fidem vultum mentitur honestum,\n  Caucius vt fraudem palleat ipse suam.\n  In dampnis dandis promissor vbique fidelis,\n  Comoda si dederit, disce subesse dolum:\n  Sub grossa lana linum subtile tenetur,\n  Simplicitas vultus corda dolosa tegit;\n  Lingua venenato dum verba subornat in ore,\n  Mellificat virus melque venena facit.                             1050\n  Vt sub virtutum specie lateat viciorum\n  Actus, et vt turpis Simea fiat homo;\n  Ipse tumens humilem mentitur sepe professum,\n  Quem fugit occulto spiritus ille dei.\n  Ordinis ipse sacri quicquid Franciscus honeste\n  Virtutis statuit, hic viciare studet:\n  Cuncta colore tamen operit, facieque decora\n  Fallit, dumque latent viscera plena dolo.\n    Invenies scriptum quod pennas strucio gestat\n  Herodii pennis ancipitrisque pares;                               1060\n  Set non tam celeri viget eius penna volatu,\n  Ypocritamque notat, qui similando volat.\n  Aurea facta foras similans ypocrita fingit,\n  Set mala mens intus plumbea vota gerit:\n  Sunt etenim multi tales qui verba colorant,\n  Qui pascunt aures, aurea verba sonant,\n  Verbis frondescunt, set non est fructus in actu,\n  Simplicium mentes dulce loquendo mouent:\n  Set templum domini tales excludit, abhorret\n  Verborum phaleras, verba polita fugit.                            1070\n  Scripta poetarum, que sermo pictus inaurat,\n  Aurea dicuntur lingua, set illa caue:[449]\n  Est simplex verbum fidei bonus vnde meretur,\n  Set duplex animo predicat absque deo.\n  Despicit eloquia deus omnia, quando polita\n  Tecta sub eloquii melle venena fouent:\n  Qui bona verba serit, agit et male, turpiter errat,\n  Nam post verba solet accio sancta sequi.\n  Quos magis alta scola colit, hii sermone polito\n  Scandala subtili picta colore serunt.                             1080\n    Sepius aut lucrum vel honoris adepcio vani[450]\n  Fratrum sermones dat magis esse reos:\n  Sub tritici specie zizannia sepe refundunt,\n  Dum doctrina tumens laudis amore studet:\n  Sepe suis meritis ascribere facta, mouere\n  Scisma, peritorum mens studiosa solet.\n  Phiton siue Magus est scismaticus, quia turbat\n  Verum quod credis et dubitanda mouet;\n  Set contra voces incantantis sapienter\n  Non sunt hii fratres recti nec amore fideles\n  Ecclesie Cristi, sicut habetur ibi;\n  Inperfecta magis Sinagoga notabit eorum\n  Doctrinam, plene que neque vera docet:\n  Multociens igitur aliis nocet illa superba\n  Copia librorum quos Sinagoga tenet.\n  Non sunt ecclesie recti ciues, Agar immo\n  Parturit ancilla, perfida mater, eos:\n  Ergo recedat Agar, pariat quoque Sarra fidelem\n  Ecclesie clerum, det Sinagoga locum.                              1100\n  Plantauit pietas et amor primordia fratrum,\n  Quos furor ad presens ambiciosus agit:\n  Frater adest Odium, qui federa pacis abhorret,\n  Cuius ab inferno cepit origo viam;\n  Ille professus enim claustralia iura resoluit,\n  Nec fore concordes quos sinit ipse pares.\n  Qui tamen in culpa frater se sentit, et illam\n  Non delet, tali talia verba loquor:\n  \u2018Culpa mali laudem non debet tollere iusto,\n  Nam lux in tenebris fulget honore magis:                          1110\n  Quisque suum portabit onus, culpetur iniqus,\n  Laudeturque suis actibus ipse bonus.\u2019\n=Hic loquitur qualiter isti fratres mendicantes mundum circuiendo\namplioresque querendo delicias de loco in locum cum ocio se\ntransferunt: loquitur eciam de superfluis eorum edificiis, que quasi ab\nhuius seculi potencioribus vltra modum delicate construuntur.=\nCap^m. xxiii.\n    Iudeos spersos fratrum dispersio signat,\n  Quos modo per mundum deuius error agit;\n  Iste nec ille loco stabilis manet, immo vicissim\n  Se mouet, et varia mutat vbique loca.\n  Sic in circuitu nunc ambulat impius orbis,\n  Nec domus est in qua non petit ipse locum;\n  Pauperis in specie sibi sic elemosina predas\n  Prebet, et ora lupi vellere laruat ouis:                          1120\n  Absque labore suo bona nemo meretur, et ergo\n  Omne solum lustrant, idque piamen habent.\n  Nescio si supera sibi clauserit ostia celum;\n  Dat mare, dant ampnes, totaque terra viam.\n  Hoc lego, quod raro crescit que sepe mouetur\n  Planta, set ex sterili sorte frequenter eget:\n  Non tamen est aliqua quin regula fallit in orbe,\n  Mocio nam fratris crescere causat eum;\n  Nam quocumque suos mouet ille per arida gressus,\n  Mundus eum sequitur et famulatur ei.                              1130\n  Vt pila facta pilis solito dum voluitur ipsis\n  Crescit, et ex modico magnificatur opus,\n  Sic, vbi se voluit frater, sibi mundus habundat,\n  Quicquid et ipse manu tangit adheret ei:\n  Federa cum mundo sua frater apostata stringit,\n  Sic vt in occulto sint quasi semper idem.\n    Multis set quedam virtutes esse videntur,\n  Qui nil virtutis nec bonitatis habent;\n  Ista dabunt vocem, set erunt deformia mente,\n  Multaque dum fiunt absque salute placent.                         1140\n  Ad decus ecclesie deuocio seruit eorum,\n  Et veluti quedam signa salutis habent:\n  Eminet ecclesia constructa sibi super omnes,\n  Edificant petras sculptaque ligna fouent;\n  Porticibus valuas operosis, atria, quales\n  Quotque putas thalamos hic laberintus habet:\n  Ostia multa quidem, varie sunt mille fenestre,\n  Mille columpnarum marmore fulta domus.\n  Fabrica lata domus erit, alta decoraque muris,\n  Picturis variis splendet et omne decus;                           1150\n  Omnis enim cella, manet in qua frater inanis,\n  Sculpture vario compta decore nitet:\n  Postibus insculpunt longum mansura per euum\n  Signa, quibus populi corda ligare putant.\n  Fingentes Cristum mundum querunt, et in eius\n  Conspirant laudem clamque sequntur eum:\n  Talis sub facie deuocio sancta figure\n  Fingitur, et testis fit magis inde domus:\n  Qui tamen omne videt, rimatur et intima cordis,\n  Scit quia pro mundo tale paratur opus.                            1160\n  Set docet exemplis historia Parisiensis,\n  Quod contentus homo sit breuiore domo.\n    Non sibi de propriis habet vlla potencia regis\n  Illorum thalamis tecta polita magis:\n  Non ita fit vestis fratrum nota simplicitatis,\n  Quin magis in domibus pompa notabit eos.\n  In fabrice studio vigilat conuentus eorum\n  Ecclesie, prompti corpore, mente pigri:\n  Sic patet exterius fratrum deuocio sancta,\n  Vana set interius cordis ymago latet:                             1170\n  Sunt similes vlno tales, qui sunt sine fructu,\n  In quibus impietas plurima, pauca fides.\n  Dic, tibi quid, frater, confert, tantas quod honestas\n  Cum feda mente construis ipse domos?\n  Esto domus domini, quam sacris moribus orna,\n  Virtutem cultor religionis ama.\n  Omnia fine patent, tibi fingere nil valet extra,\n  Per quod ab interius premia nulla feres:\n  Si tibi laus mundi maneat furtiua diebus,\n  Cum celum perdis, laus erit illa pudor.                           1180\n  Ordinis es, norma tibi sit, nec ab ordine cedas,\n  Est aliter cassum quicquid ab inde geris.\n=Hic loquitur qualiter, non solum in ordine fratrum mendicancium set\neciam in singulis cleri gradibus, ea que virtutis esse solebant a\nviciis quasi generaliter subuertuntur: dicit tamen quod secundum\nquasdam Burnelli constituciones istis precipue diebus modus et regula\nspecialius[451] obseruantur.=\nCap^m. xxiiii.\n    Diuersat fratres tantummodo vestis eorum,\n  Hii tamen existunt condicione pares:\n  Regula nulla manet, fuerat que facta per ante,\n  Set nouus ordo nouum iam facit omne forum.\n  Sicut enim fratrum nunc ordo resoluitur, ecce\n  Ecclesie norma fit quasi tota noua;\n  Set sacer ordo tamen remanet, quem sanxerat olim\n  Frater Burnellus, crescit et ille magis.                          1190\n  Hec decreta modo, Burnellus que statuebat,\n  Omnia non resero nec reserare volo;\n  Set duo iam tantum que iussit in ordine dicam,\n  Et sunt presenti tempore iura quasi.\n    Mandatum primum tibi contulit, omne iocosum,\n  Quicquid in orbe placet, illud habere licet:\n  Si vis mercari, sis mercenarius, autem[452]\n  Si vis mechari, dat tibi, mechus eris:[453]\n  Que magis vlla caro desiderat, illa beato\n  Sunt fratri nostro debita iura modo.                              1200\n  Precipiens vltra statuit de lege secunda,\n  Quod nocuum carni sit procul omne tibi:\n  Omne quod est anime reputatur in ordine vile,\n  Et caro delicias debet habere suas:\n  Cor dissolue tuum, te nullus namque ligabit,\n  Quo vis vade tuas liber vbique vias.\n  Mollibus ornatus sic dignior ordo nouellus\n  Restat Burnelli, vult quia velle viri.\n  Nil michi Bernardus, nichil ammodo seu Benedictus[454]\n  Sint, set Burnellus sit Prior ipse meus;                          1210\n  Quo viget en carnis requies, quo lingua precantis\n  A prece torpescens fit quasi tota silens:[455]\n  Ordoque sic precibus dum vult succurrere nobis,\n  Linquo choax ranis et nichil inde magis:[456]\n  Si veniantque michi mala tempora, credo quod isti[457]\n  De clero causam dant nimis inde grauem;\n  Quis poterit namque nobis bona tempora ferre,\n  Ordine claustrali dum perit ordo dei,\n  Et fugit a reliquo deuocio celica clero?\n  Sic fugit a nobis vndique nostra salus.                           1220\n  Nam quia sic medii fallunt discorditer ipsi,\n  Ignaui populi stamus in orbe vagi.\n    Quid sibi corpus habet in eo, nisi spiritus extet,\n  Quid nisi nos clerus suplet in orbe pius?\n  A planta capiti set qui discernere cleri\n  Vult genus aut speciem, vix sciet inde bonum.\n  Sic vbi lux, tenebre, sic mors, vbi normula vite\n  Instrueret sanam gentibus ire viam.\n  Vt dicunt alii de clero, sic ego dixi,\n  Quo creuit reliquis error in orbe magis:                          1230\n  Nam sine pastore grex est dispersus, et ecce\n  Pascua peccati querit vbique noui.\n1221-1232. _Text_ STH\u2082 _As follows in_ CEHGDL,\n  Nunc quia sic Cleri sors errat ab ordine Cristi,\n  Vsurpat mundus que negat ipse deus.\n    Dum tua, Burnelle, scola sit communis in orbe,\n  A planta capiti fallitur omnis ibi:\n  Sed cum Gregorii scola fulsit in orbe beati,[458]\n  Vera fides viguit, cunctaque pace tulit.\n  Nunc tamen est Arius nouus, est quasi Iouinianus,\n  Doctor in ecclesiis scisma mouendo scolis.\n  Sic vbi lux, tenebre, sic mors, vbi regula vite\n  Instrueret rectam gentibus ire viam.                             1230*\n  Quilibet ergo bonus, sit miles siue Colonus,\n  Orans pro Clero det sua vota deo.\nFOOTNOTES:\n[424] 14 subtrahet CE\n[425] 52 erat ... vrbe DL\n[426] 72 esse SG ipse CEHDL\n[429] 177 oculis T oculus SCEHGDLH\u2082\n[431] 273 vt (ut) CEHGDLT et S\n[432] 295 sibi _om._ S (_p. m._) vir _inserted later_ bona qui sibi D\n[433] Cap. vi. _Heading_ 2 f. religionis sibi CE\n[435] 336 iam CEHGDLTH\u2082 non S\n[436] 404 ghemendo SH gemendo CEDL\n[437] 489 fomes est res C fomes res e_st_ L\n[438] _Heading_ 1 quasi _om._ D\n[439] 587 _Marginal note ins._ SCG _om._ EHDLH\u2082 Nota quod Genius\nsecundum Ouidium dicitur sacerdos Veneris G\n[442] 645 p_er_extra SHGTL p_er_ extra CED\n[443] 662 placet CEH patet SGDL\n[444] 799 putabit CEHD putabat SGL\n[445] 807 pereant CEL\n[446] 811 ad CEHGDL et S\n[449] 1072 lingua SH\u2082 verba CEHGDLT\n[450] 1081 adepcio CEHGDL adopcio S\n[451] _Heading_ 5 specialiter S\n[452] 1197 autem STH\u2082 et si CEHGDL\n[453] 1198 _Text_ STH\u2082 Mechari cupias dat tibi GDL Mechari cupias\nordine CEH\n[455] 1212 _Text_ STH\u2082 Auribus alma sonat menteque vana petit CEHGDL\n[456] 1214 _Text_ STH\u2082 Folia non fructus percipit inde deus CEHGDL\n[457] 1215 _Text_ STH\u2082 Si veniant mundi CEHGDL\n[458] 1225* fulscit HG\n=Postquam dictum est de illis qui in statu cleri regere spiritualia\ndeberent, dicendum est iam de hiis qui in statu milicie temporalia\ndefendere et supportare tenentur.=\n=Incipit liber Quintus.=\nCap^m. i.\n    Quid sit de clero dixi, dicamque secundo\n  Quomodo Militibus competit ordo vetus.\n  Primo milicia magno fit honore parata;\n  Est tribus ex causis ipsa statuta prius.\n  Ecclesie prima debet defendere iura,\n  Et commune bonum causa secunda fouet;\n  Tercia pupilli ius supportabit egeni,\n  Et causam vidue consolidabit ope:\n  Istis namque modis lex vult quod miles in armis\n  Sit semper bellum promptus adire suum.                              10\n  Sic etenim miles dudum superauerat hostes,\n  Vnde sibi fama viuit in orbe noua:\n  Non propter famam miles tamen arma gerebat,\n  Set pro iusticia protulit acta sua.\n  Ordinis ipse modum miles qui seruat eundem,\n  Debet ob hoc laudes dignus habere suas;\n  Set si pro laude miles debellet inani,\n  Est laus iniusta, si tribuatur ita.[459]\n    Dic michi nunc aliud: quid honoris victor habebit,\n  Si mulieris amor vincere possit eum?                                20\n  Nescio quid mundus michi respondebit ad istud;\n  Hoc scio, quod Cristi nil sibi laudis erit.\n  Si quis honore frui cupiat, sibi causet honorem,\n  Gestet et illud opus, quod sibi suadet onus:\n  Nil nisi stulticiam pariet sibi finis habendam,\n  Cui Venus inceptam ducit ad arma viam.\n  Non decet vt rutili plumbum miscebitur auro,\n  Nec Venus vt validi mili~tis~ acta sciat.\n  Quem laqueat mulier non laxat abire frequenter,\n  Qui prius est liber, facit et se sponte subactum,\n  Stulcior est stulto sic reputandus homo.\n  Bella quibus miles fieret captiuus, ab illis\n  Expedit vt fugiat, vincere quando nequit.\n  Non vada quo mergi liquet est sapientis vt intret,\n  Set magis a visa morte refrenet iter.\n=Hic loquitur qualiter miles, qui in mulieris amorem[460] exardescens\nex concupiscencia armorum se implicat exercicio, vere laudis honorem\nob hoc nullatenus meretur. Describit eciam infirmitates amoris illius,\ncuius passiones variis adinuicem motibus maxime contrariantur.=\nCap^m. ii.\n    O si mutatas miles pensaret amoris\n  Tam subito formas, non pateretur eas.\n  Non amor vnicolor est set contrarius in se,\n  Qui sine temperie temperat esse vices;[461]                         40\n  Detegit atque tegit, disiungit amor que reiungit,\n  Letaque corda suo sepe dolore furit.\n  Est amor iniustus iudex, aduersa maritans\n  Rerum naturas degenerare facit:\n  Consonat Architesis in amore, sciencia nescit,[462]\n  Ira iocatur, honor sordet, habundat egens;\n  Leta dolent, reprobat laus, desperacio sperat,\n  Spes metuit, prosunt noxia, lucra nocent;\n  Anxietas in amore sapit, dulcescit amarum,\n  Vernat yemps, sudant frigora, morbus alit.                          50\n  Sic magis vt caueas, miles, tibi visa pericla,\n  Has lege quas formas morbus amoris habet.\n    Est amor egra salus, vexata quies, pius error,\n  Bellica pax, vulnus dulce, suaue malum,\n  Anxia leticia, via deuia, lux tenebrosa,\n  Asperitas mollis, plumbea massa leuis,\n  Florescens et yemps et ver sine floribus arens,\n  Vrticata rosa, lex sine iure vaga,\n  Flens risus, ridens fletus, modus inmoderatus,\n  Hostilis socius, hostis et ipse pius,                               60\n  Instabilis constancia, velle sibique repugnans,\n  Spes sibi desperans et dubitata fides,\n  Albedo nigra, nigredo splendida, melque\n  Acre, que fel sapidum, carcer amena ferens,\n    Irracionalis racio, discrecio stulta,\n  Ambiguus iudex, inscius omne putans,\n  Numquam digestus cibus et semper sitibundus\n  Potus, mentalis insaciata fames,\n  Mors viuens, vita moriens, discordia concors,\n  Garrula mens, mutus sermo, secreta febris,                          70\n  Prosperitas pauper, paupertas prospera, princeps\n  Seruus, regina subdita, rex et egens,\n  Ebrea sobrietas, demens clemencia, portus[463]\n  Cille, pestifera cura, salutis iter:\n  Mulcebris anguis amor est, agna ferox, leo mitis,\n  Ancipiter pauidus atque columba rapax,\n  Infatuata scola reddens magis infatuatum\n  Discipulum, cuius mens studet inde magis.\n=Hic describit formam mulieris speciose, ex cuius concupiscencia\nillaqueata militum corda racionis iudicio sepissime destituuntur.=\nCap^m. iii.\n    Cum pauidus miratur amans candore repletam,\n  In cuius facie stat rubor ille rose,                                80\n  Aurigeros crines, aures patulas mediocres,\n  Planiciem frontis, que nitet alba satis,\n  Impubesque genas, oculos qui solis ad instar\n  Lucent, et stabilis vultus honestat eos,\n  Nasum directum naresque decenter apertas,\n  Labraque melliflua, fragrat et oris odor,\n  Equales lacte sibi dentes candidiores,\n  Et formam menti conuenientis ei;\n  Splendor et a facie dat eburnea colla nitere,\n  Gutture cristalli concomitante sibi,                                90\n  Et niue candidior nitet eius pectore candor,\n  Candida poma cui sunt duo fixa quasi.\n    Brachia longa videt pauce crassata rotundo,\n  Amplexus quorum celica regna putat,\n  Et videt ornatos splendere manus digitosque,\n  Lanaque nec mollis mollior astat eis;\n  Cernit et insolitos humeros ad onus pueriles,\n  Nec patet os in eis, sic stupet inde magis:\n  Per latus et gracilem videt elongare staturam,\n  Eius et incessus cernit peditare choreis,\n  Passus mensuram denotat atque suam;\n  Nil sibi Sirenes equantur voce canentes,\n  Nec vox angelica vix sonat vtque sua.\n    Et caput amplecti cernit gemmisque nitere,\n  Ac vestis pompam que magis aptat eam:\n  Compta venit nimium, que vult formosa videri,\n  Vnde stupore magis sit semiraptus amans.\n  Omnia membra sibi reputantur in ordine tali,\n  Vt deus in superis fecerat illud opus;                             110\n  Discrimen capitis, frons libera, lactea colla,\n  Ora, labella, rubor, lumina clara placent;\n  Vertex, frons, oculi, nasus, dens, os, gena, mentum,\n  Colla, manus, pectus, pes sine labe nitent,\n  Vnam nec maculam solam natura reliquit,\n  Ad caput a planta transuolat iste decor:\n  Humanam speciem transcendit forma puelle,\n  Excedens hominem numinis instar habet;\n  Pre cunctis aliis, quas ornat gracia forme,\n  Felix et fenix ista fit absque pare.                               120\n  Splendida vestis erit, precinctum flore caputque,\n  Flaua verecundus cingit et ora rubor;\n  Forma placet niueusque color flauique capilli,\n  Estque micans nulla factus ab arte decor:\n  Vix erit aspiciens qui non capietur ab illa,\n  Pronus vt in terram vir sua vota ferat;\n  Ipsa suo vultu si quem concernat amantem,\n  Heret in opposita lumina fixus homo.\n    Qui cum tam dulcem videt ornatam que decoram\n  Femineam speciem, set magis angelicam,                             130\n  Hanc putat esse deam, manibus sub cuius adeptam\n  Dat vite sortem mortis et esse suam:\n  Dum tam mirificam voluit sibi mente figuram,\n  Ipse volutus ea non reuolutus abit;\n  Non capit exterius quid preter eam sibi visus,\n  Corque per interius pungit amoris acus.\n  Vt sibi stat saxum non mobile, sic stat et ipse,\n  Nec mouet a visu, qui velut extasis est;\n  Sic oculus cordis carnis caligine cecus\n  Languet, et in dampnum decidit ipse suum.                          140\n  Quod videt, hoc nescit, set quod videt, vritur illo;\n  Sic furit a ceco cecus amore suo:\n  Frigidior glacie, feruencior igne cremante,\n  Sic et in igne gelat, vritur inque gelu:\n  Sicut auis visco volutans se voluitur illo,\n  Sic se defendens ardet amore magis.\n    Sic amor omne domat, quicquid natura creauit,\n  Et tamen indomitus ipse per omne manet;\n  Carcerat et redimit, ligat atque ligata resoluit,\n  Subdit et omne sibi, liber et omnibus est;                         150\n  Naturam stringit, mulcet, minuit que reformat,\n  Plangit et hoc per eum, nec sine gaudet eo:\n  Militat in cunctis, nullum vix excipit eius\n  Regula, nam sanctos sepe dat esse reos;\n  Legibus aque suis non est transire quietus\n  Qui valet, ipse tamen cuncta quieta gerit.\n  Nam quem non poterit probitas, prudencia fallit,\n  Nec stat vitalis tutus vt obstet eis:\n  Non amor in penis est par pene Talionis;\n  Vulnerat omne genus, nec sibi vulnus habet:                        160\n  Sic quia vulnifico fixurus pectora telo\n  Vibrat amor, caute longius inde fuge.\n  Est nichil armorum quod prelia vincit amoris,\n  Nec sua quis firme federa pacis habet.\n    Credula res amor est subito collapsa dolore,\n  Nec sciet inceptor quis sibi finis erit.\n  Non sine stat bello miles qui dicit ad infra,\n  \u2018O quam me tacitum conscius vrit amor!\u2019\n  Artibus innumeris mens exagitatur amantis,\n  Vt lapis equoreis vndique pressus aquis;                           170\n  Nobilitas sub amore iacet, que sepe resurgit,\n  Sepius et nescit nobile quid sit iter:\n  Semper in incerta varians sub ymagine mentis,\n  Nunc leuat interius cordaque versat amor:\n  Cecus amor fatuos cecos sic ducit amantes,\n  Quod sibi quid deceat non videt vllus amans.\n  Impetus in furia, dic, quid non audet amoris?\n  Dum sitit amplexus, scit nichil vnde timet;\n  Non frondem siluis nec aperto gramina campo\n  Mollia, nec pleno flumine cernit aquas;[464]                       180\n  Immo quasi cecus sic commoda, sic sibi dampna,\n  Impetus vt mentem cogit amare, facit.\n  Non polus aut tellus, Acheron, mare, sydus et ether,\n  Possunt vi ceptis rebus obesse suis;\n  Sepe ferens ymbrem celesti nube solutum\n  Frigidus in nuda sepe iacebit humo:\n  Nox et yemps longeque vie seuique dolores\n  Sunt ea que fatuis premia prestat amor.\n  Murmura quot seruis, tot sunt in amore dolores,\n  Sunt furor et pietas eius in orbe pares;                           190\n  Sentit amans dampna, feruens tamen astat in illis,\n  Materiam pene prosequiturque sue.\n    O, quia per nullas amor est medicabilis herbas,\n  Nec vis nec sensus effugit eius onus;\n  Nullus ab innato valet hoc evadere morbo,\n  Sit nisi quod sola gracia curet eum.\n  O natura viri quam sit grauis, unde coactum\n  Eius ad interitum cogit amare virum!\n  O natura viri, poterit quam tollere nemo,\n  Nec tamen excusat quod facit ipsa malum!                           200\n  O natura viri, duo que contraria mixta\n  Continet, amborum nec licet acta sequi!\n  Bella pudicicie carnis mouet illa voluptas;\n  Que sibi vult corpus, spiritus illa vetat.\n  O natura viri, que naturatur eodem,\n  Quod vitare nequit, nec licet illud agi!\n  O natura viri, fragilis que vim racionis\n  Dirimit, et bruti crimen ad instar habet!\n  Nil prosunt artes, furit inmedicabile vulnus;\n  Sit cum plus sapiens, vir furit inde magis;                        210\n  Sique suam vellet flammam compescere quisquam,\n  Artem prevideat quam prius ipse cadat.\n  Dum freta mitescunt et amor dum temporat vsum,[465]\n  Tunc inter medium sit cuperanda salus.\n  Vinces si fugias, vinceris sique resistas;\n  Ne leo vincaris, tu lepus ergo fuge.\n  Femina nec flammas nec seuos effugit arcus;\n  Quo magis est fragilis, acrior ignis erit:\n  Vtque viros mulier fallit, sic vir mulieres,\n  Dum vulpinus amor verba lupina canit.                              220\n  Fallere credentem non est laudanda puellam\n  Gloria, set false condicionis opus.\n  Est ars nulla viri Veneris subtilior arte,\n  Qua sua iura petat arte perhennat amor.\n=Hic loquitur quod, vbi in milite mulierum dominatur amoris voluptas,\nomnem in eo vere probitatis miliciam extinguit.=\nCap^m. iiii.\n    Non sibi vulnus habet miles probitate timere\n  Corporis, vt mundi laus sit habenda sibi,\n  Vulnera sed mentis timeat, quam ceca voluptas\n  Tela per ignita non medicanda ferit.\n  Vulnera corporea sanantur, set quis amore\n  Languet, eum sanum non Galienus aget:                              230\n  Femineos mores teneat si miles, abibit\n  Orphanus a stirpe nobilitatis honor.\n  Dum sapiens miles quasi stultus et infatuatus\n  Incidit in speciem, fama relinquit eum:\n  Dum carnalis amor animum tenet illaqueatum,\n  Sensati racio fit racionis egens:\n  Dum iubar humani sensus fuscatur in umbra\n  Carnis, et in carnem mens racionis abit,\n  Stans hominis racio calcata per omnia carni\n  Seruit, et ancille vix tenet ipsa locum.                           240\n    Set tamen in lance non ponderat omnibus eque,\n  ~Nec~ dat condigna premia cecus amor:\n  Pellit ab officio sine causa sepe fideles,\n  Infidosque suo sepe dat esse loco:\n  Denegat ipse michi donum quandoque merenti,\n  Absque nota meriti quod dabit ipse tibi:\n  Sicut habes varios sine lumine scire colores,\n  Sic amor vt cecus dat sua iura viris.\n  Nunc tamen omnis ei miles quasi seruit, et eius\n  Ad portas sortem spectat habere suam.                              250\n=Hic loquitur de militibus illis, quorum vnus propter mulieris amorem,\nalter propter inanem mundi famam, armorum labores exercet; finis tamen\nvtriusque absque diuine laudis merito vacuus pertransit.=\nCap^m. v.\n    Milicie pars vna petit mulieris amorem,\n  Altera quod mundi laus sonet alta sibi.\n  Miles vbique nouum spirat temptatque fauorem\n  Munere lucrari, fama quod astet ei:\n  Scit tamen inde deus, quo iure cupit venerari,\n  Si dabit hoc mundus seu mulieris amor.\n  Si laudem mundi cupiat, tunc copia Cresi\n  Defluit, vt donis laus sonet alta suis:\n  Tunc aurum, vestes, gemmas et equos quasi grana\n  Seminat, vt laudis crescat in aure seges.                          260\n  Set sibi femineum si miles adoptet amorem,\n  Carius hunc precio tunc luet ipse suo:[466]\n  Quod sibi natura, sibi vel deus attulit omne,\n  Corpus, res, animam, tot dabit inde bona.\n  Cum tamen ipse sui perfecerit acta laboris,\n  Laus et vtraque simul perfida fallat eum,\n  Cum nec fama loquax mundi peruenit ad aures,\n  Nec sibi castus amor reddit amoris opem,\n  Tunc deceptus ait, \u2018Heu, quam fortuna sinistrat!\n  Cum labor a longo tempore cassus abit.\u2019                            270\n  Tardius ipse venit, qui sic sibi plangit inepte,\n  Cum sibi non alius causa sit ipse doli.\n    Fert mundus grauia, fert femina set grauiora;\n  Hic mouet, illa ruit, hic ferit, illa necat.\n  Cum vicisse putet miles sibi vim mulieris,\n  Hec et amore pio cuncta petita fauet,\n  Vincitur ipse magis tunc quando magis superesse\n  Se putat, et mulier victa revincit eum.\n  Aut eciam mundi famam si miles adoptet,\n  Numquid et ipsa breui tempore vana perit.                          280\n    O, cur sic miles mundi sibi querit honores,[467]\n  Cuius honor mundi stat sine laude dei,\n  Vulgi vaniloqui sermones miles honorem\n  Credit, et hos precio mortis habere cupit?\n  Nil tamen ipse cauet dum vincitur a muliere,\n  Quo reus ante deum perdit honoris opem.\n  Quid sibi vult igitur audacia sic animosa\n  Militis in vacuum, que racione caret?\n  Laus canitur frustra, nisi laudis sit deus auctor;\n  Dedecus est et honor qui sonat absque deo.                         290\n  Nescio quid laudis cupit aut sibi miles honoris,\n  Dum deus indignum scit fore laudis eum.\n=Hic loquitur interim de commendacione mulieris bone, cuius condicionis\nvirtus approbata omnes mundi delicias transcendit: loquitur eciam de\nmuliere mala, cuius cautelis vix sapiens resistit.=\nCap^m. vi.\n    Vna fuit per quam mulier deus altus ad yma\n  Venit, et ex eius carne fit ipse caro,\n  Cuius honore magis laudande sunt mulieres\n  Hee quibus est merito laudis agendus honor.\n  De muliere bona bona singula progrediuntur,\n  Cuius honestus amor prebet amoris opem:\n  Preualet argento mulier bona, preualet auro,\n  Condignum precii nilque valebit ei;                                300\n  Lingua referre nequit aut scribere penna valorem\n  Eius, quam bonitas plena decore notat.\n  Nobilis in portis reuerendus vir sedet eius,\n  Hospiciumque suum continet omne bonum:\n  Vestibus ornantur famuli, quas ordine duplo\n  Eius in actiuis fert operosa manus:\n  Ocia nulla suos temptant discurrere sensus,\n  Quos muliebris ope seruat vbique pudor.\n  Sic laudanda bona meritis est laude perhenni,\n  Quam mala lingua loquax demere nulla potest.                       310\n    Que tamen econtra mulier sua gesserit acta,\n  Non ideo reliquas polluit ipsa bonas:\n  Sunt nichil illa probo cum de vecorde loquamur,\n  Improba nec iustos scandala furis habent.\n  Sit licet absurdum nomen meretricis, ab illo\n  Quam pudor obseruat femina nulla capit;\n  Sit licet infamis meretrix, tamen illa pudicas\n  Non fedat fedo nomine feda suo.\n  Hic bonus, ille malus est angelus vnus et alter,\n  Nec valet vlla mali culpa nocere bono;                             320\n  Nec decet infamis nomen mulieris honeste\n  Ledere, vel laudem tollere posse suam.\n  Fetida dumque rose se miscet invtilis herba,\n  Non tamen est alia quam fuit ante rosa:\n  Semper erat quod erit, vbi culpa patens manifestat[468]\n  Crimina, quale vident hoc opus ora canunt.\n  Quod tamen hic scribam, sit saluo semper honore\n  Hiis quibus obseruat gesta pudoris honor:\n  Ergo quod hic agitur, culpandas culpa figurat,\n  Quo laus laudandis sit tribuenda magis.                            330\n  Scire malum prodest, pocius vitemus vt illud,\n  Labile pre manibus et caueamus iter.\n    De muliere mala mala queque venire solebant,\n  Est etenim pestis illa secunda viris:\n  Femina dulce malum mentem, decus ipsa virile,\n  Frangit, blandiciis insidiosa suis;\n  Sensus, diuicias, virtutes, robora, famam\n  Et pacem variis fraudibus ipsa ruit.\n  Mille modis fallit, subtiles milleque tendit\n  Femina talis enim gemmis radiantibus, auro,\n  Vestibus, vt possit fallere, compta venit:\n  Aptantur vestes, restringitur orta mamilla,\n  Dilatat collum pectoris ordo suum;\n  Crinibus et velis tinctis caput ornat, et eius\n  Aurea cum gemmis pompa decorat opus:\n  Vt magis exacuat oculos furientis in illam,\n  Anulus in digitis vnus et alter erit.\n  Non erit huius opus lanam mollire trahendo,\n  Set magis vt possit prendere compta viros:                         350\n  Se quoque dat populo mulier speciosa videndam;\n  Quem trahit e multis forsitan vnus erit.\n    Ha quociens fictis verbis exardet amator,\n  Dum temptat forme subdola lingua bone!\n  In vicio decor est, mulier si verba placendi\n  Non habet, vt fatuos prouocet inde viros;\n  Crebraque complexis manibus suspiria mittit,\n  Nec sibi pollicito pondere verba carent:\n  Sepe sonat raucum quoddam, set amabile ridet,\n  Blesaque fit bleso lingua coacta sono.                             360\n  Quo non ars poterit? discit lacrimare decenter,\n  Fallat vt hos vultu quos neque sermo trahit;\n  Vultibus et lacrimis in falsa cadentibus ora\n  Decipit et fingit vix sibi posse loqui;\n  Et quociens opus est, fallax egrotat amica,\n  Vultus et exterius absque dolore dolet.\n  Monstra maris Sirenes erant, que voce canora\n  Quaslibet admissas detenuere rates;[469]\n  Sic qui blandicias audit solito muliebres,\n  Non valet a lapsu saluus abire pedem.                              370\n  Pingere sicut habet multas manus vna figuras,\n  Que variis formis diuaricabit opus,\n  Sola sibi varios mulier sic auget amantes,\n  Quos Venus in fatuam credere cogit opem.\n  Quod natura sibi sapiens dedit, illa reformat,\n  Et placet in blesis subdola lingua suis;\n  Eius enim plures fatuos facundia torquet,\n  Dum modo ridendo, nunc quoque flendo placet.\n  Sic fragili pingit totas in corpore partes,\n  Addit et ad formam quam deus ipse dedit.                           380\n  Huius ego crimen detestor ferre loquele,\n  Quam magis expertus alter ab ante tulit;\n  Codice nempe suo referam que carmina vates\n  Rettulit Ouidius, nec michi verba tenent.\n    Vtque suum iuuenis mulier seruare decorem\n  Temptat et in variis amplificare studet,\n  Sic vetus amissi speciem renouare coloris\n  Spirat, et vnguentis sollicitabit opus.\n  Horrida sicut yemps agit vt neque lilia florent,[470]\n  Set riget amissa spina relicta rosa,[471]                          390\n  Sic rapit a forma veteres etas mulieres,\n  Maior et est ruga quo solet esse rubor.\n  Dextra senectutis, tunc cum sit discolor etas,\n  Protegit antiquas picta colore genas:\n  Nam modus est tali casu quod femina vultum\n  Comat, vt vnguentis splendeat ipsa magis.\n  Arte supercilia mensurat, labraque rubro,\n  Gracius vt placeant, mixta colore iuuat;\n  Sepeque caniciem medicantibus ornat in herbis,\n  Et melior primo queritur arte color;                               400\n  Sepeque precedit densissima crinibus empta,\n  Proque suis alios efficit esse suos;\n  Sicque venit rutilis humeros protecta capillis,\n  Et vultum iuuenis arte requirit anus.\n  Sepe crocum sumit, croceo velatur amictu,\n  Quo minus ex proprio lesa colore patet.\n  Quot noua terra parit flores in vere tepenti,\n  Tot habet ad curas femina feda suas.\n  Non omnes vna pulcras se pingere forma[472]\n  Crede, set est vsa quelibet arte sua;                              410\n  Ista petit roseum, niueum cupit illa decorem,\n  Ista suos vultus pingit, et illa lauat;\n  Altera ieiunat misere minuitque cruorem,\n  Et prorsus quare palleat ipsa facit;\n  Nam que non pallet sibi rustica queque putatur,\n  \u2018Hic decet, hic color est verus amantis,\u2019 ait.\n  Mille modis nostras impugnat femina mentes,[473]\n  Si tibi non videas, illico captus eris.\n  Feminei sensum virus tibi tollit amoris,\n  Recia cuius enim gracia sola fugit.                                420\n  Ista dat amplexus dulces et mollia figit\n  Oscula, set tacito corde venena premit:\n  Fraudibus vxorum multi periere virorum,\n  Femina nil horret, cuncta licere putat;\n  Audet quicquid eam iubet imperiosa libido,\n  Et metus et racio cedit et ipse pudor:\n  Sepius esse solet quia pugnat forma pudori,\n  Raro de pulcris esse pudica potest.\n    Ve cui stulta comes sociali federe nupsit!\n  Non erit illius absque dolore thorus:                              430\n  Federa seruasset, si non formosa fuisset,\n  Sponsa, que multociens res docet ista patens.\n  Quam Venus inspirat seruat custodia nulla,\n  Ad fatuam nullus limes agendus erit:\n  Cum Venus et mulier tempus que locum sibi spirant,\n  Non caret effectu quod voluere duo:\n  Frustratur custos mulieris, dum tamen ipsa\n  Se non custodit, si foret ipse Cato.\n  Tunc prius incipient turres vitare columbe,\n  Antra fere, pecudes gramina, mergus aquas,                         440\n  Femina cum Veneris fatuum scrutetur amantem,\n  Et non inveniat ad sua facta locum.\n  Littora quot conchas, quot amena rosaria flores,\n  Quotque soporifera grana papauer habet,\n  Silua feras quot alit, quot piscibus vnda natatur,\n  Et tener ex pennis aera pulsat auis,\n  Non faciunt summam talem, que dicitur eque\n  Ad mala que mulier insidiosa parat.\n    Est mundus fallax, mulier fallacior ipso,\n  Senciit infidam nam paradisus eam:[474]                            450\n  Est lupus ecce latens agni sub vellere mundus,\n  Quo lambit primo, fine remordet eo.\n  Hoc tamen est extra, set serpentina columba\n  Prouocat in thalamis dampna propinqua magis;[475]\n  Hec etenim serpens est, que per mille meandros\n  Decipit, et pungens corda quieta ferit.\n  Quis fortis manet aut sapiens illesus ab ipsa,\n  Celicus est, set eam vincere terra nequit:\n  Sampsonis vires gladius neque Dauid in ipsam\n  Quid laudis, sensus aut Salomonis habent.                          460\n  Vt quid ad huc miles temptat superare modernus,\n  Vincere quod tanti non potuere viri?\n  Non est quem faciunt transacta pericula cautum,\n  Set magis in laqueos quos videt ipse cadit.\n  Quis vetat a magnis ad res exempla minores\n  Sumere? set noster non sinit illud amor.\n  Impetuosus agit pugnam gladiator, et idem\n  Immemor antiqui vulneris arma capit.\n=Hic loquitur qualiter milicia bene disposita omnibus aliis gradibus\nquibuscumque commune securitatis prestat emolumentum.=\nCap^m. vii.\n    O quam milicia terra consistit in ista\n  Si non pro mundi lucro neque laude laboret,[477]\n  Indomitus nec amor ferrea corda domet,\n  Miles perpetue laudis tunc vincet honore,\n  Nomen et eternum nobilitabit eum.\n    Si bona milicia fuerit, deus astat in illa,\n  Vincat vt invicto miles in ense suo:\n  Si bona milicia fuerit, vigilat bona fama,[478]\n  Que iacet in lecto victa sopore modo:\n  Si bona milicia fuerit, tum pace reviua\n  Sponsus cum sponsa preparat acta sua:                              480\n  Si bona milicia fuerit, tunc hostis ab illa\n  Sternitur ecclesie, crescit et ipsa fide:\n  Si bona milicia fuerit, taxacio dura\n  Que sonat in patria tunc erit absque nota:\n  Si bona milicia, tunc non tardabit adesse\n  Pax, cum qua redeunt prospera cuncta simul.\n    Qui bonus est miles nequit exercere pauorem,\n  Nec tepide mentis intima lesa gerat:\n  Qui bonus est miles mundi terit omne superbum,\n  Vincit et ex humili corde maligna ferus:                           490\n  Qui bonus est miles pro Cristi nomine certat,\n  Et rem communem protegit ipse manu:\n  Qui bonus est miles probat et bene scit quod in orbe\n  De belli fine pacis origo venit;\n  Talis enim miles de vera laude meretur\n  Quicquid in hoc mundo regula laudis habet.\n=Hic loquitur qualiter milicie improbitas alios gradus quoscumque sua\nledit importunitate et offendit.=\nCap^m. viii.\n    Si tamen econtra miles sua gesserit arma,\n  Euenient plura dampna timenda mala:\n  Si mala milicia, nichil est scutum, nichil hasta,\n  Nec manus in gladio fulget honore suo:                             500\n  Si malus est miles, quis nos defendet in armis?[479]\n  Si mollis fuerit, aspera nostra dabit:\n  Si mala milicia, quid clerus vel sibi cultor\n  Possunt, dum foribus guerra patebit eis?\n  Si mala milicia fuerit, tunc hostis agenda\n  Dat renouare ferus, qui solet esse pius.\n  Sic bonus ille bona, malus aut mala fert metuenda,[480]\n  Qui gerit in manibus nostra tuenda suis.\n  Munda manus mire probitatis conferet ictus,\n  Dum polluta suis sordibus arua fugit:                              510\n  Conscius ipse sibi, mala dum meditabitur acta,\n  Hesitat, et varia mente vacillat opus.\n  Moribus arma vigent, aliter fortuna recedit,\n  Stat probitas viciis proxima nulla diu.\n    Moribus ergo stude, miles, viciisque resiste\n  Belliger, et valide publica iura foue.\n  Est michi nil cunctas terrarum vincere turmas,\n  Dum solo vicio vincor inermis ego:\n  Nec magis in culpa quid obest quam miles ad arma\n  Tardus, et assissis promptus inesse lucris.                        520\n  Hostibus vt perdix vicinis ancipiterque\n  Miles dum steterit, res sibi vilis erit.\n  Non valet hic dignus amplexibus esse Rachelis,\n  Inclita quem Martis arma beare negant:\n  Que speciosa viro tali concedit amorem,\n  Errat et ignorat quid sit amoris honor.\n  Lya magis feda pro coniuge congruit immo\n  Tali, qui minime gesta valoris habet:\n  Tales ad Lyam redeant et eam sibi iungant,[481]\n  Lya sit hic pauidus, qui nequit esse Rachel.                       530\n  Nullus ametur homo qui non est dignus amore,\n  Sit set amoris egens qui negat eius onus:\n  Non sine sollicito septenni temporis actu\n  Captus amore Iacob colla Rachelis habet.\n    Set quem causa lucri mouet vt procedat ad arma,\n  Miles honore suo nil probitatis habet.\n  Vulturis est hominum natura cadauera velle,\n  Vt cibus occurrat bellica castra sequi;\n  Sunt similes qui bella volunt, qui castra sequntur,\n  Qui spoliis inhiant esuriendo lucrum:                              540\n  Horret auis rapidum quia predat proxima nisum,\n  Et pecus austerum quodlibet esse lupum.\n  Qui tibi delicias, miles, preponis, et arma\n  Deseris, et requiem queris habere domi,\n  Pauperis et spolia depredans more leonis,\n  Quo maceras alios, tu tibi crassa rapis,\n  Que tibi torpor agit, que deliciosa voluptas\n  Suadet, auaricie pelleque lucra simul:\n  Suscipe sanguinei trepidancia munera belli,\n  Credoque quod vicia iam tibi terga dabunt.                         550\n  Ante suum lucrum miles preponat honorem,\n  Dans sua vota deo cunctaque vincet eo:\n  Heu! modo set video quod honor postponitur auro,\n  Preferturque deo mundus et ipsa caro.\n  Milicie numerus crescit, decrescit et actus;\n  Sic honor est vacuus, dum vacuatur onus.\n=Postquam dictum est de illis qui in statu militari rem publicam\nseruare debent illesam, dicendum est iam de istis qui ad cibos et potus\npro generis humani sustentacione perquirendos agriculture labores\nsubire tenentur.=\nCap^m. ix.\n    Que sit milicia iam vos audistis, et vltra\n  Dicam de reliquis, regula que sit eis.\n  Nam post miliciam restat status vnus agrestis,\n  In quo rurales grana que vina colunt.                              560\n  Hii sunt qui nobis magni sudore laboris\n  Perquirunt victus, iussit vt ipse deus:\n  Est et eis iure nostri primi patris Ade\n  Regula, quam summi cepit ab ore dei.\n  Nam deus inquit ei, dum corruit a Paradisi\n  Floribus, in terram cepit et ire viam:\n  \u2018O transgresse, labor mundi tibi sint quoque sudor,\n  In quibus vteris panibus ipse tuis.\u2019\n  Vnde dei seriem cultor si seruet eundem,\n  Ac opus in cultu sic gerat ipse manu,                              570\n  Tunc pariet fructus quam fertilis ordine campus,\n  Vuaque temporibus stabit habunda suis.\n  Nunc tamen illud opus vix querit habere colonus,\n  Set magis in viciis torpet vbique suis.\n    Inter quos plebis magis errat iniqua voluntas,\n  Sulcorum famulos estimo sepe reos.\n  Sunt etenim tardi, sunt rari, sunt et auari,\n  Ex minimo quod agunt premia plura petunt:\n  Nunc venit hic usus, petit en plus rusticus vnus,\n  Tempore preterito quam peciere duo;                                580\n  Et dudum solus plus contulit vtilitatis\n  Nunc tribus, vt dicunt qui bene facta sciunt.\n  Sicut enim vulpis resonantibus vndique siluis\n  De fouea foueam querit et intrat eam,\n  Sic famulus sulci contrarius ammodo legi\n  De patria patriam querit habere moram.\n  Ocia magnatum cupiunt hii, nil tamen vnde\n  Se nutrire queunt, ni famulentur, habent:\n  Hos seruire deus naturaque disposuerunt,\n  Ille vel illa tamen hos moderare nequit:                           590\n  Quisque tenens terras has plangit in ordine gentes,\n  Indiget omnis eis, nec reget vllus eas.\n  Non impune deum veteres spreuere coloni,\n  Nec mundi procerum surripuere statum;\n  Set seruile deus opus imponebat eisdem,\n  Quo sibi rusticitas corda superba domet:\n  Mansit et ingenuis libertas salua, que seruis\n  Prefuit atque sua lege subegit eos.\n    Nos magis hesterna facit experiencia doctos,\n  Quid sibi perfidie seruus iniqus habet;                            600\n  Vt blada cardo nocens minuit, si non minuatur,\n  Sic grauat indomitus rusticus ipse probos.\n  Vngentem pungit pungentem rusticus vngit,\n  Regula nec fallit quam vetus ordo docet:\n  Vulgi cardones lex amputet ergo nociuos,\n  Ne blada pungentes nobiliora terant.\n  Nobile quicquid habent seu dignum, rustica proles\n  Ledit in ingenuis, sit nisi lesa prius:\n  Quod sit rusticitas vilis, docet actus ad extra,\n  Que minus ingenuos propter honesta colit;                          610\n  Vtque labant curue iusto sine pondere naues,\n  Sic, nisi sit pressus, rusticus ipse ferus.\n    Contulit et tribuit deus et labor omnia nobis,\n  Commoda sunt hominis absque labore nichil;\n  Rusticus ergo sua committat membra labori,\n  Ocia postponens, sicut oportet agi.\n  Horrea sicut ager sterilis sub vomere cultus\n  Fallit, et autumpno fert lucra nulla domum,\n  Sic miser ipse, tuo cum plus sit cultus amore,\n  Rusticus in dampnum fallit agitque tuum.                           620\n  Nulla ferunt sponte serui seruilia iura,\n  Nec sibi pro lege quid bonitatis habent:\n  Quicquid agit paciens corpus seruile subactum,\n  Mens agit interius semper in omne malum.\n  Contra naturam fiunt miracula, vires\n  Nature deitas frangere sola potest:\n  Non est hoc hominis, aliquis quod condicionis\n  Seruorum generis rectificare queat.\n=Hic loquitur eciam de diuersis vulgi laborariis, qui sub aliorum\nregimine conducti, variis debent pro bono communi operibus subiugari.=\nCap^m. x.\n    Gens et adhuc alia cultoribus est sociata,\n  Que stat communis, ordo nec vllus eis:                             630\n  Hii sunt qui cuiquam nolunt seruire per annum,\n  Hos vix si solo mense tenebit homo;\n  Set conventiciis tales conduco dietis,\n  Nunc hic, nunc alibi, nunc michi nuncque tibi.\n  Horum de mille vix est operarius ille\n  Qui tibi vult pacto fidus inesse suo.\n    Hec est gens illa que denaturat in aula,[482]\n  Potibus atque cibis dum manet ipsa tuis:\n  Dum commensalis conductus sit tibi talis,\n  Omnes communes reprobat ipse cibos:                                640\n  Omnia salsa nocent, tantum neque cocta placebunt,\n  Ni sibi des assum, murmurat ipse statim;\n  Nil sibi ceruisia tenuis neque cisera confert,[483]\n  Nec rediet tibi cras, ni meliora paras.\n  O cur sic potum petit hic sibi deliciosum,\n  Quem fouet ex ortu limpha petita lacu?\n  Pauperis ex stirpe natus, quoque pauper et ipse,\n  Vt dominus stomacho poscit habere suo.\n  Nil sibi lex posita prodest, nam regula nulla\n  Talibus est, nec quis prouidet inde malis:                         650\n  Hec est gens racione carens vt bestia, namque\n  Non amat hec hominem, nec putat esse deum.\n  Hiis, nisi iusticia fuerit terrore parata,\n  Succumbent domini tempore credo breui.\n=Quia varias rerum proprietates vsui humano necessarias nulla de se\nprouincia sola parturit vniuersas, inter alios mundi coadiutores Ciuium\nMercatores instituuntur, per quos singularum bona regionum alternatim\ncommunicantur, de quorum iam actibus scribere consequenter intendit.=\nCap^m. xi.\n    Si mea nobilibus vrbanis scripta revoluam,\n  Quid dicam, set eis est honor est et onus?\n  Est honor vt tantas teneat Ciuis sibi gasas,\n  Est onus vt lucra querit habere mala:\n  Est honor officium maioris prendere ciuem,\n  Transit honor set perstat onus, quod si male gessit,\n  Hoc scio, quod pondus non leuiabit honor.\n  Vrbs stat communis de gentibus ecce duabus,\n  Sunt Mercatores, sunt simul artifices:\n  Indiget alterius sic alter habere iuuamen,\n  Vt sit communis sic amor inter eos;\n  Vincula namque duo sibi stringunt forcius vno,\n  Sic duo cum socii sint in amore probi.\n  Inter maiores dum firmus amorque minores\n  Permanet, vrbs gaudet et policia viget:                            670\n  Crescere rem minimam gentis concordia prestat,\n  Maxima res discors labitur inque nichil.\n  Vnio dum gentis durat, durabit et vrbis\n  Mutua iusticia, plaudit et omnis ea;\n  Si sit et econtra, tunc vrbes mutua dampna\n  Vexant, et rara sunt magis inde lucra.\n    Sicut et audiui, sic possum testificari,\n  Vix sedet in Banco regula iusta modo:\n  Non sapit ille deum qui totus inheret habendum\n  In specie nullos statuo neque culpo, set illos\n  Qui propter mundum preteriere deum:\n  Set qui iudicium cordis vult reddere iustum,\n  Credo quod ante deum se dabit inde reum.\n  Omnes namque lucris sic tendimus omnibus horis,\n  Quod iam festa deo vix manet vna dies.\n  O quam Iudeus domini sacra sabbata seruat,\n  Non vendens nec emens, nec sibi lucra petens!\n  Lex diuina iubet, quod homo sua sabbata sacret,\n  Sanctificetque diem, quo colat ipse deum.                          690\n  Cum plueret manna per desertum deus olim,\n  Quod fecit populus tunc modo signa notat:\n  Duppla die sexta tollebant facta, laborem\n  Ostendunt, quia lux septima nescit opus.\n  Omnia set licita sunt nobis lege moderna:\n  Respectu lucri quid sacra festa michi?\n  Nil modo curatur, qua forma quisque lucratur,\n  Dum tamen ipse suum possit habere lucrum.\n  Dic michi quis socius est aut tibi carus amicus,\n  Cuius amicicia fert tibi nulla lucra.                              700\n  Dic modo quis ciuis manet expers fraudis in vrbe:\n  Si fuerit talis, vrbs mea vix scit eum.\n=Hic loquitur de binis Auaricie filiabus, scilicet Vsura et Fraude,\nque in ciuitate orientes ad ciuium negociaciones secretum prestant\nobsequium. Set primo dicet de condicione Vsure, que vrbis potencioribus\nsua iura specialius ministrat.=\nCap^m. xii.\n    O quam subtiles Fraus ac Vsura sorores\n  Sunt, quibus vrbani dant sua iura quasi!\n  Hee fuerant genite diuersis patribus vrbe,\n  Quas peperit sola mater Auaricia;\n  Est pater Vsure magnus diuesque monete,\n  Est Fraus et vulgo degenerata stupro:\n  Sic soror Vsura stat nobilior genitura,\n  Quam clamat natam diues habere suam.                               710\n  Nititur hec magnas sub claue recondere summas,\n  Ex quibus insidias perficit ipsa suas:\n  Ista soror dampno solum viget ex alieno,\n  Alterius dampna dant sibi ferre lucra:\n  Est soror ista potens, aulas que struxit in vrbe,\n  Et tamen agrestes dissipat ipsa domos;\n  Ista soror ciuem ditat, set militis aurum\n  Aufert et terras vendicat ipsa suas.\n    Vsuram dominus defendit lege perhenni,\n  Vnde satis clare scripta legenda patent.                           720\n  Nonne foret sapiens qui posset ponere glosam\n  Hunc contra textum, quem dedit ipse deus?\n  Hoc scit mercator instanti tempore ciuis,\n  Qui probat vsuram posse licere suam:\n  Omnia nuda patent, quapropter vestibus ipsam\n  Induit, vt ficto fallat operta dolo.\n  Sic latet Vsure facies depicta colore\n  Fraudis, vt hinc extra pulcra pateret ea;\n  Si tamen inde genus sic vertat fraude dolosus,\n  Vsure species stat velut ipsa prius.                               730\n  Nonne deum fallit cautelis institor ipse,\n  Talia dum scelera celat in arte sua?\n  Est deus aut cecus, qui singula cernit vbique?\n  Vsure tunicam cernit et odit eam.\n=Postquam dixit de potencia Vsure, iam de Fraudis subtilitate dicere\nintendit, que de communi consilio quasi omnibus et singulis in emendo\net vendendo ea que sunt agenda procurat et subtiliter disponit.=\nCap^m. xiii.\n    Ista soror grauia parat, altera set grauiora,\n  Nam stat communis omnibus ipsa locis:\n  Quo tamen Vsura pergit Fraus vadit et illa,\n  Vna viam querit, altera complet opus.\n  Vrbibus Vsura tantum manet hiis sociata\n  Quorum thesaurus nescit habere pares;                              740\n  Set Fraus ciuiles perstat communis ad omnes,\n  Consulit et cunctis viribus ipsa suis:\n  Clam sua facta facit, nam quem plus decipit ipsa,\n  Ipse prius sentit quam videt inde malum.\n    Stans foris ante fores proclamat Fraus iuuenilis\n  Merces diuersas, quicquid habere velis.\n  Quot celi stelle, tot dicet nomina rerum,\n  Huius et istius, et trahit atque vocat:\n  Quos nequit ex verbis, tractu compellit inire,\n  \u2018Hic,\u2019 ait, \u2018est quod vos queritis, ecce veni.\u2019                    750\n  Sic apprenticius plebem clamore reducit,\n  Ad secreta doli quando magister adest:\n  Dum Fraus namque vetus componit verba dolosa,\n  Incircumventus nullus abire potest:\n  Si sapiens intrat, Fraus est sapiencior illo,\n  Et si stultus init, stulcior inde redit.\n    Ad precium duplum Fraus ponit singula, dicens\n  Sic, \u2018Ita Parisius Flandria siue dedit.\u2019\n  Quod minus est in re suplent iurancia verba,\n  Propter denarium vulnerat ipsa deum;                               760\n  Nam nichil in Cristo membrorum tunc remanebit,\n  Dum iuramentis Fraus sua lucra petit.\n  Hac set in arte tamen nos sepe domos fore plenas\n  Cernimus, et proprium nil domus ipsa tenet:\n  Sicque per ypocrisim ciuis perquirit honorem,\n  Quo genuflexa procul plebs valedicat ei:\n  Accidit vnde sibi quasi furtim maior vt ipse\n  Astat in vrbe sua, qui minor omnibus est.\n  Set cum tempus erit quo singula nuda patebunt,\n  Dedecus euertit quod decus ante fuit;                              770\n  Nam cum quisque suum repetit, tunc coruus amictus\n  Alterius pennis nudus vt ante volat.\n    Fraus et ab vrbe venit campestres querere lanas,\n  Ex quibus in stapula post parat acta sua.\n  Numquid vina petit Fraus que Vasconia gignit?[484]\n  Hoc dicunt populi rite nocere sibi:\n  Fraus manet in doleo, trahit et vult vendere vinum,\n  Sepeque de veteri conficit ipsa nouum.\n  Fraus eciam pannos vendet, quos lumine fusco\n  Cernere te faciet, tu magis inde caue:                             780\n  Discernat tactus, vbi fallunt lumina visus,\n  Ne te pannificus fraudet in arte dolus.\n  Absit enim species quis vendat Fraude negante,\n  Dumque suis mixtis dat veterata nouis;\n  Decimat in lance sibi, partem sepeque sextam[485]\n  Pondere subtili Fraus capit ipsa sibi.[486]\n=Hic loquitur vlterius quomodo Fraus singula artificia necnon et vrbis\nvictualia vbicunque sua subtili disposicione gubernat.=\nCap^m. xiiii.\n    Nolunt artifices Fraudis deponere leges,\n  Cuius in arbitrio dant sua facta modo:\n  Fabricat ista ciphos, argentum purgat et aurum,[487]\n  Conficit ex vitris gemmas oculo preciosas,\n  Nomen et addit eis, fallat vt inde magis.\n  Si quid habes panni, de quo tibi vis fore vestem,\n  Fraus tibi scindit eam, pars manet vna sibi;\n  Quamuis nil sit opus vestis mensuraque fallit,\n  Plus capit ex opere quam valet omne tibi.\n  Set quid pellicibus albis, nigris, quoque grisis\n  Dicam? numquid eis Fraus iuuat ipsa prius?\n  Fraus prima facie trahit in longum satis apte,[488]\n  Quod trahit hoc hodie, cras caret inde pede:                       800\n  Fraus quoque debilia vendens care facit arma,\n  Contractos et equos Fraus facit armigeros:\n  Fluxum candele Fraus de pinguedine facte\n  Prouocat, hinc fluxus sit sibi perpetuus:\n    Fraus eciam sellas, ocreas facit et sotulares;[489]\n  Omnem nunc artem Fraus facit esse suam.\n  Fraus etenim carnes populo vendit, quoque pisces,\n  Condolet hinc gustus dum sapit inde prius:\n  Fraus facit ob panes pistores scandere clatas,\n  Furca tamen furis iustior esset eis:[490]                          810\n  Ceruisie domina Fraus est, testante lagena,\n  Qua vix per seriem scit Thethis esse Cerem:[491]\n  Fraus cocus et cocta componit et ordinat assa,\n  Inque cibos horum conuocat ipsa forum:\n  Vt furit absque modo clamor constanter abisso,\n  Sic Fraus assa sibi clamat in aure fori.\n  Hospes in hospiciis Fraus gaudet de peregrinis,\n  Set peregrinus eam plangit habere malam:\n  Sincopat in modio, decaudat fraus minuendo\n  Fena per apocapen, lucra colendo tamen.                            820\n    Dum curat minima, Fraus pullos vendit et oua,\n  Est nichil inque foro, quin regit ipsa dolo:\n  Fraus procurator communis in vrbe notatur;\n  Dum causas iungit, semper id vna luit.\n  Vt numeranda maris consistunt litora nobis,\n  Sunt infiniti fraudis in ore doli.\n  Fraus facit et facta vendit, quoque iudicat acta,\n  Ambicione sua statque per omne rea.\n  Non commune bonum Fraus cum sit rector agendum\n  Auget, set proprium spectat habere lucrum.                         830\n  Sic patet in fine, nunc transiit exul ab vrbe\n  Ipsa Fides sterilis, Fraus parit atque magis.\n  Hoc ego non dico, quod Fraus dominatur in omnes,\n  Iusto nam ciui Fraus nichil addit ibi.\n=Hic loquitur de ciue illo[492] maliuolo et impetuoso, qui maioris\nministerium[493] sibi adoptans in conciues suam accendit maliciam, quo\nmagis sanum ciuitatis regimen sua importunitate perturbat et extinguit.=\nCap^m. xv.\n    Turpiter errat auis, proprium que stercore nidum,\n  Cuius erit custos, contaminare studet:\n  Dedecus est ciui sociis qui tollit honorem,\n  Quo campestris habet ciue priora loca.\n  Est inter populum furiosus vbique timendus,\n  Saltem dum gladium possidet ipse manu;                             840\n  Est set in vrbe magis hominis metuenda potestas,\n  Iudicis officio dum furit ipse suo.\n  Vtpote sola domum poterit sintilla cremare,\n  Sic malus indigena solus in vrbe grauat.\n  Mutatis subito rebus natura gemescit,\n  Et magis insolita de nouitate dolet,\n  Sorte repentina dum pauper in vrbe leuatur,\n  Et licet indignus culmen honoris habet.\n  Vrbis nobilitas poterit tunc dampna timere,\n  Cum noua stultorum gloria laudat eum.                              850\n  Arridet stultus stulto, vir iniqus iniquo,\n  Gaudet sensatus cum sapiente viro.\n  Asperius nichil est humili cum surgit in altum,\n  Saltem cum seruus nascitur ipse prius;\n  Mens antiqua manet serui de condicione,\n  Det quamuis summum sors sibi ferre statum.\n  Si cursoris equi sella sit Asellus opertus,\n  Non tamen in cursu fit magis inde celer:\n  Indoctus que rudis nec homo mutatur honore,\n  Rusticitate sua quin magis asper erit.                             860\n  Coruum perfidie dampnant animalia queque,\n  Sic est de ciue qui stat in vrbe male:\n  Quamuis sors fallax hominem sine moribus vrbe\n  Preponat, quis sit vltima fama dabit.\n    Vir malus est hominum multorum sepe flagellum,\n  Quem deus ad tempus plura mouere sinit:\n  Fine tamen proprio capiti mala cuncta refundit,\n  Que foris in populo fecerat ipse prius.\n  Mille cados olei premit vncia sola veneni,\n  Solus millenos vir malus atque bonos:                              870\n  Ignitus carbo plures producit in ignem,\n  Sic mala multa facit, quo manet ipse, malus:\n  Talis enim summam fuerit cum scansus in arcem,\n  Spirat et imperio subdere cuncta suo,\n  Vertitur ecce rota, prius et qui celsior vrbis\n  Extitit, inferior omnibus ipse cadit.[494]\n  Fraus florere potest, set fructificare nequibit,\n  Nec sua radices plantula firmat humo:\n  Res probat in fine, cum quis tumefactus auare\n  Se dabit in precium, non fore grande lucrum.                       880\n  Quisque valet speculo satis ista videre moderno,[495]\n  Vix tamen est sapiens, qui cauet acta videns.\n=Hic loquitur eciam de ciue illo, qui linguosus et Susurro inter\nconciues seminator discordiarum existit. Loquitur de variis eciam[496]\npericulis occasione lingue male contingentibus.=\nCap^m. xvi.\n    Dum Susurro manet et vir linguosus in vrbe,\n  Plebis in obprobrium scandala plura mouet;\n  Nam linguosus homo reliquos velut altera pestis\n  Ledit, et vt turbo sepe repente nocet.\n  Set quia lingua mala mundo scelus omne ministrat,\n  Que sibi sunt vires dicere tendo graues.\n  Lingua mouet lites, lis prelia, prelia plebem,\n  Plebs gladios, gladii scismata, scisma necem;                      890\n  Extirpat regnis, dat flammis, depopulatur\n  Lingua duces, lingua predia, lingua domos:\n  Lingua maritorum nexus dissoluet, et vnum\n  Quod deus instituit, efficit esse duo;\n  Lite fugantque viros nupte, nuptasque mariti,\n  Inque malum dicunt res sibi semper agi.\n  Corporis exigua pars nulli parcere nouit,\n  Fallax et facilis fasque nephasque loqui:\n  Fermentum modicum totum corrumpit aceruum;\n  Exacuens mentem singula membra mouet.                              900\n  Non nichil est quod eam duplex custodia seruat,\n  Ne fluat in verbis impetuosa suis:\n  Dentibus obstruxit prudens natura palatum,\n  Vt claustro residens clausa silere queat;\n  Talis eam custos stimulis castigat acutis,\n  Vt nichil abrupte queque licenter agat:\n  Exterius datur alter ei custos labiorum,\n  Vt duplex duplici ianua claudat iter:\n  Osseus ordo prior excessus corrigit, alter\n  Carneus et madidus micia verba facit.                              910\n  Hos tamen erumpit aditus quandoque latenter,\n  Et ruit in verba que reuocare nequit:\n  Impetus huius habet rerum discrimina mille,\n  Que velut ignis edax prospera queque vorant.\n    Dicere qui poterit quot in ethere lumina lucent,\n  Paruaque quot siccus corpora puluis habet,\n  Vix satis est sapiens homo talis vt omnia dicat\n  Semina pestifera que mala lingua serit.\n  Nemo referre potest mala que linguosus in vrbe\n  Parturit, et duplo prouocat ore dolos.                             920\n  Res mala lingua loquax, res peior, pessima res est,\n  Que quamuis careat ossibus, ossa terit:\n  Non locus est pacis vbi regnat lingua loquacis;\n  Qui nec habet pacem, non habet ipse deum:\n  Qui sine pace dei discordat, habere salutem\n  Non valet, est et opus absque salute nichil:\n  Omne quod adquirit sibi pax, discordia tollit,\n  Quicquid et ista leuans erigit, illa ruit.\n  Est vbi regnat amor deus; est vbi nullus amator,\n  Dirigat vt causas nescit adesse deus:                              930\n  Est grauior plumbi massa sic garrula lingua,\n  Pondere sub cuius corruit vrbis honor.\n  Qui mala vult vrbi conciuis nesciat vrbem,\n  Ianua fallaci nec sit aperta viro:\n  Ore licet duplex talis canat vrbis honorem,\n  Corde silens tacite semina fraudis habet:\n  Sicut aqua piscis gaudet, letatur iniqus\n  Dum videt alterius dampna patere magis.\n  Fontem dum solus communem toxicat vnus,\n  Plebs perit et pestis magna repente venit:                         940\n  Ciuis qui ciues conturbat et opprimit omnes,\n  Exulis aut mortis sit sibi pena prius.\n  Dum dens solus olet, totum caput inficit ille,\n  Si foris extrahitur, cessat ab inde dolor;\n  Sic prius extractus sit ciuis in vrbe malignus,\n  Quam ciuilis honor perdat in vrbe locum.\n  Expedit vnus enim moriatur, ne quasi tota\n  Gens pereat lesa de grauitate sua.\n    Vrbis rector, age quod sit concordia, que dat[497]\n  Pacem: pax etenim prospera cuncta parit.                           950\n  Non sonet in populis sermo tuus impetuosus;\n  Dulcibus est verbis vrbis alendus amor.\n  Obsequium tigresque domat tumidosque leones,\n  Rustica paulatim taurus aratra subit;\n  Sic sibi quod nequeunt, valet hoc prudencia, vires,[498]\n  Comptaque de facili pondere complet opus.\n  Non satis vna tenet agitatas anchora puppes,\n  Nec satis est liquidis vnicus hamus aquis;\n  Sola nec vna viri persona potest sine plebis\n  Auxilio cunctas vrbis habere vices.                                960\n  Principiis obsta, si tu potes, aut sapienter\n  Discute paulatim quod nequis ipse simul:\n  Tempora dum veteris queris temeraria dampni,\n  Sepe magis morbum quam medicamen habent:\n  Curando fieri quedam maiora videmus\n  Vulnera, que melius non tetigisse fuit.\n  Flumina magna vides paruis de fontibus orta,\n  Flumina collectis multiplicantur aquis:\n  Sepius, in primo quod erat sanabile vulnus,\n  Dilatum longo tempore nescit opem.                                 970\n  Ad vomitum scelus est reuocabile fitque nouatum\n  Vulnus, et infirmis causa pusilla nocet:\n  Vulnus in antiqum rediet mala sana cicatrix;\n  Defectus cure causa prioris erat.\n    Vt vix extinctum cinerem sub sulphure tangas,[499]\n  Viuit, et ex minimo maximus ignis erit;\n  Sic indiscrete veterem qui corripit iram,\n  Commouet ex facili ferre quod ipse nequit:\n  Quelibet extinctos iniuria suscitat ignes,\n  Quo prius oblita forcius ira redit.                                980\n  Ira subit, deforme malum, lucrique cupido;\n  Est vbi nullus amor, vrbs habet omne nephas:\n  Crimina dicuntur, resonat clamoribus ether,\n  Inuocat iratum sic sibi quisque deum.\n  Pertinet ad ciues rabidos compescere mores\n  Candida pax homines, trux decet ira feras:\n  Nulla fides, vbi nullus amor, set amore remoto\n  Ignorat proprium quisquis in vrbe gradum.\n  Dum diuisa manet plebs a sapientibus vrbis,\n  Consilium multe calliditatis init:                                 990\n  Ignis, aqua dominans duo sunt pietate carentes,\n  Vulgus et indomitus peior habetur eis.\n    Nuper iusticia pax et concordia ciues\n  Rebus et in causis rectificare solet.\n  Nunc vbi sunt? dicas. Non hic. Cur tunc abierunt?\n  Liuor et argenti lamina causa fuit.\n  Quod dolus adquirit, lucrum durabile non est,\n  Invidie nec amor durat in vrbe comes.\n  Ablue preteriti periuria temporis, oro;\n  Ablue preterita perfida verba die.                                1000\n  Sic plus quam credi poterit fortuna reviuet,\n  Surget et in precium quod modo vile cadit.\n  Assolet interdum fieri placabile numen,\n  Nube solet pulsa clarior esse dies:\n  Pax datur in terris quibus extat honesta voluntas;\n  Vir malus omne quod est pacis ab vrbe fugat.\n  Roma caput mundi fuit omni tempore, saltem\n  Dum communis amor rexit in vrbe forum:\n  Set diuisa statim viduata recessit honore,\n  Eius et imperium perdidit omne decus.                             1010\n  Non honor Athenis decessit, dummodo ciues\n  Vnanimes odium non habuere simul;\n  Postea quando grauis vrbem diuisio spersit,\n  Ammodo de veteri sumpsit honore nichil.\n  Sors tamen illa deo mediante recedat ab vrbe\n  Nostra, que magno fulsit honore diu.\nFOOTNOTES:\n[460] _Heading_ 1 amore DLT\n[462] 45 Architesis (architesis) CEHGDL Archtesis S archtesis T\n[463] 73 Ebria CE\n[465] 213 temporat SGD tem\ua751at CEHL\n[466] 262 Carnis EL\n[467] 281 sic CEHGDL si S\n[468] 325 quod erit S et erit CEHGDL\n[469] 368 detinuere CE\n[472] 409 _Paragr. here_ CEHT\n[473] 417 impugnat ED impu_n_gnat SHL\n[474] 450 _Text_ SH\u2082 Illa quidem fatuos que ligat arte viros CEHGTDL\n[475] 454 in thalamis S interius CEHGDL\n[477] 471 laborat CE\n[478] 487 f. _Two lines om._ DL _No paragr._ CEHT\n[479] 501 nos CEGDL non SHTH\u2082\n[482] 637 _No paragr._ SD\n[483] 643 seruisia CE\n[484] 775 gignit CEDL gingnit SH\n[485] 785 sibi SEHH\u2082 fraus CGDL\n[486] 786 fraus capit SEHH\u2082 surripit CGDL\n[487] 789 ista SG ipsa CEHD ip_s_e L\n[489] 805 eciam CEHDLT etenim S sellas] cellas CEL\n[490] 810 ffurta EDLT\n[491] 812 Thethis (thethis) SCEHGT Thetis D tethis L\n[492] Cap. xv. _Heading_ 1 ciue illo S illo ciue CEHGDLT\n[493] 2 ministerium] officium CE\n[495] 881 Quis valet in speculo D Quisq_ui_s valet spec_u_lo L\n[496] Cap. xvi. _Heading_ 2 f. eciam de variis EDL\n[497] 949 _Ordinary paragraph_ CEDL\n[498] 955 sibi CEHGDLH\u2082 vbi S\n[499] 975 _No paragr._ CEHTD\n=Exquo de errore in singulis temporalium gradibus existente tractatum\nest, iam quia vnumquemque sub legis iusticia gubernari oportet,\ntractare vlterius intendit de illis qui iuris ministri dicuntur,\nquamuis tamen ipsi omnem suis cautelis iusticiam confundunt, et propter\nmundi lucrum multipliciter eneruant.=\n=Incipit liber Sextus.=\nCap^m. i.\n    Sunt modo quam plures nomen de lege gerentes,\n  Qui tamen in parte nomen habent sine re:\n  Hii sine lege dei sub lege viri quasi fictum\n  Vsurpant nomen legis habere suum;\n  Est quibus omnis amor extraneus, omnis et error\n  Proximus et proprii causa creata lucri:\n  Hic labor, hoc opus est primo cum munere iungi,\n  Est sine quo lingue muta loquela sue.\n  Qui tamen ad veras leges vacat, et sine fraude\n  Iusticiam querule proximitatis agit,                                10\n  Vt psalmista canit, est vir magis ille beatus;\n  Paucos set tales iam sibi tempus habet.\n  Aurea pugna nouo sic conterit vlcere leges,\n  Lesa quod vlterius iura salute carent.\n    Hoc ego quod plebis vox clamat clamo, nec vllos,\n  Sint nisi quos crimen denotat, ipse noto.\n  Talibus in specie, quos deuiat error auare,\n  Non aliis ideo scripta sequenter ago.\n  Legis sub clamide latet ars, qua lex sine iure\n  Vertit vt est velle quolibet acta die;                              20\n  Causidici talem poterunt dum plectere legem,\n  Transformant verbis iura creata suis.\n  Iuris in effigie sunt omnia picta colore,\n  Quo magis occultum fert sibi lucra forum:\n  Iusta vel iniusta non curant quomodo causa\n  Stat, set vt illa lucris fertilis astet eis.\n  Nunc cum causidicus aduerse ius fore partis\n  Scit, tunc cautelas prouocat ipse suas:\n  Quod nequit ex lege, cautelis derogat ipse,\n  Cum nequeat causam vincere, vexat eam:                              30\n  Si tamen hanc vincat, mos exigit et modo prestat[500]\n  Legis sensati nomen habere sibi:\n  Nam nisi cautelis laruare sciat sibi leges,\n  Tunc dicent alii, deficit actus ei.\n  Sic actus falsi leges confundere veri\n  Preualet, et lucro plus capit inde suo;\n  Sic cum causidicus fuerit sapiencior, auctis\n  Legem cautelis opprimit ipse suis.\n  Sic lex pro forma patet, et cautela perita\n  Stat pro materia iuraque vincit ea.                                 40\n    Hec est linguosa gens, que vult litigiosa\n  In falsis causis vociferare magis.\n  Vult sibi causidicus seruare modum meretricis,\n  Que nisi sit donum nescit amare virum,\n  Est et, vt ipse vides, semper venalis ad omnes;\n  Aurum si sibi des, corpus habere potes.\n  Cuius enim generis aut ordinis est homo nusquam\n  Curat, dum poterit quicquid habere lucri.\n  Vt via communis astat Rome peregrinis,\n  Qui veniunt sanctis reddere vota locis;                             50\n  Est ita vulgaris domibus via causidicorum,\n  Qua graditur populus donaque reddit eis.\n  Nam velut antiqui iustos strinxere tiranni,\n  Qui renuerunt diis reddere thura suis,\n  Sic modo causidicus vicinos stringit auarus,\n  Qui sunt inviti ferre tributa sibi,\n  Sic video populos modo sacrificare coactos\n  Causidico legis, ne male fiat eis.\n  Diuerse gentes, vt sufficit ipsa facultas,\n  Munera diuersa dant sibi sepe noua:                                 60\n  Conuenit immo tibi, donum si deficit auri,\n  Munus vt argenti des reuerenter ei;\n  Si tamen argentum non est, exennia prebe\n  Illi, quem saciat est quod in orbe nichil.\n  Singula que terra bona gignit, et ether in alto,[501]\n  Seu mare, de dono querit habere tuo;\n  Ex omni parte, sic post, sic congregat ante;\n  Dum tamen omne capit, nil tibi retro dabit.\n    Non vno volucres laqueo set pluribus auceps\n  Carpit, nec pisces vnicus hamus habet;                              70\n  Lex in non leges iam transmutata nec vnum\n  Rethe, set in lucrum recia mille parat.[502]\n  Vndique casus adest legis, quo pendulus hamus\n  Aurea de burse gurgite dona capit;\n  Non via talis erit qua non scrutabitur auri\n  Arte vel ingenio, vi vel amore, lucrum.\n  Contextat tenues subtilis aranea telas,\n  Possit vt hiis predas illaqueare suas;\n  Si veniat musca volutans, cadit ipsa retenta,[503]\n  Nisus et a medio transiet absque malo;                              80\n  Quod volat ex alis euadet fortibus illud,\n  Voluitur et laqueis debile quicquid adest.\n  Causidicus cupidus pauidos de lege propinquos\n  Voluit et illaqueat condicione pari;\n  Ignauum populum, cuius defensio nulla est,\n  Opprimit, et legis rethe coartat eos;\n  Plebs cadit in telas simplex, hominique potenti\n  Recia causidici dant lacerata viam.\n    Vespere pronus humi vespertilio volat, vti\n  Pennis pro pedibus in gradiendo solet;                              90\n  Sic cuius mentem terrena sciencia ditem\n  Efficit, huic volucri se facit esse parem;\n  Iste velut circa terram volutat, quia veri[504]\n  Luminis ignarus terrea sola rapit.\n  Dicitur in noctem subtilis noctua visu\n  Esse, nitente die luce minore frui;\n  Hanc imitantur auem legis qui sunt sapientes,\n  Vt mala noctis agant, nec bona lucis habent.\n  Sepius illa tamen quam preda rapit sibi mors est,\n  Dum latet occulto finis habendus ei:                               100\n  Improuisus adest cum pullos tollere miluus,\n  Esurit, et fraude fraus sua sepe cadit:\n  Sic capiens capitur, sic qui vorat ipse voratur,\n  Infelix hamum quo capietur amat.\n=Hic loquitur de causidicis et aduocatis illis, qui vicinum populum\ndepredantes, ex bonisque alienis ditati, largissimas sibi possessiones\nadquirunt: de quibus tamen, vt dicitur, vix gaudet tercius heres.=\nCap^m. ii.\n    Plusquam Cilla maris rapiens sibi deuorat vndas,\n  Causidicus patriam deuorat ipse suam;\n  Plus cane qui siluis predam sibi querit in amplis,\n  Causidicus lucrum querit habere suum;\n  Nec canis hic predam plus stringit, dum capit illam\n  Dentibus, vt carnes deuoret ipse suas,                             110\n  Quin plus causidicus stringit de lege clientem,\n  Munus vt argenti possit habere sibi.\n  Vt solet ancipiter trepidas vrgere columbas,\n  Causidicus gentes vrget et angit eas:\n  Vt tremit agna pauens, nouiter que saucia canis\n  Est euasa lupis, nec bene tuta manens;\n  Vtque columba suo madefactis sanguine plumis\n  Horret adhuc vngues, heserat illa quibus;\n  Sic pauet a laqueis oppressus causidicorum\n  Pauper, et inde sui clamat in aure dei.                            120\n    Vulnera plebeia medicus desiderat, vt sic\n  Det dolor alterius munera leta sibi;\n  Gentes causidicus discordes optat, vt ipse\n  Prospera de lite gentis habere queat.\n  Ex hoc quod perdis lucratur, sique lucreris,\n  Hinc tecum partem querit habere suam;\n  Cum plenam dextram teneat, tunc ipse sinistram\n  Tendit, que sibimet insaciata manet.\n  Sic quacumque via furit Eurus, semper in aura\n  Velum tranquillum gestat ad omne fretum:                           130\n  Sic viget ex auro loculus pregnans alieno;\n  Quod male concepit, peius id ipse parit:\n  Nam modus est legis cito cum locuplex fore nummis\n  Possit, tunc terras appetit ipse nouas.\n    Vt constricta fame lupa more suo catulorum\n  Querit habere suos lata per arua cibos,\n  Sic cum causidico sit proles aucta, per omnes\n  Machinat insidias, de quibus auget opes.\n  O sine tunc requie conspirans nocte dieque,\n  Vt capiat lucrum, temptat vbique forum;                            140\n  Tuncque domos domibus, campos iungit quoque campis,\n  Vellet vt hiis per se solus in orbe fore:\n  Sic rapiens oua fouet vt perdix aliena,\n  Set de fine patet quid sibi iuris habet.\n  Que pater in studio quesiuit vix sibi magno,\n  Dissipat in vicio filius ipse cito;\n  Et que fraude sua sapiens mundi cumulata\n  Strinxerat, hec stultus laxat abire vagus;\n  Sic male quesitis non gaudet tercius heres,[505]\n  Set rapit hec mundus que dedit ipse prius.                         150\n  Causidico fore ve patet ex dictis Ysa\u00efe,\n  Namque domum vidue dissipat ille male.\n=Hic loquitur de causidicis et aduocatis illis, qui quanto plures\nsunt in numero, tanto magis lucra sicientes patriam deuorant, et\niuris colore subtilia plectentes, suis cautelis innocentem populum\nformidantem illaqueant.=\nCap^m. iii.\n    Cum fuerint tribuli summe maioris aborti,\n  Sunt blada depresso facta minora solo;\n  Cum magis atque suis Sus fuderit vbera natis,\n  Est macies lateris macrior acta Suis.\n  Cum magis et numerum lex auget causidicorum,\n  Tum gemit in patriis plebs spoliata magis.\n  Vt blada que mersa torrens supervndat aquarum,\n  Vellit et extirpat quicquid adheret humo,                          160\n  Concio lege rapax sic multiplicata virorum\n  Lucra, superficies que tenet orbis, habet.\n  Non valet esse salus, medicus dum vulnerat egros,\n  Addit et ad dampnum dampna furore suo;\n  Sic, vbi causidici causas sine iure revoluunt,\n  Esse quies longo tempore certa nequit.\n  Sunt ita continua presentibus ista diebus,\n  Vix vt ab hoc morbo sanus abibit homo.\n  Aurea dum leges lanx ponderat, equa statera\n  Non erit, hoc et opus iura moderna docent.                         170\n    Scribitur, os auri Crisostomus ipse gerebat;\n  Sub sermone latens illa figura fuit:\n  Aurea de facto gestant tamen ora potentes\n  Causidici, qui nunc aurea cuncta vorant.\n  Pondere subtili species venduntur, vt emptor\n  Circumventus eo nesciat inde forum;\n  Est tamen ecce modo pondus subtilius, in quo\n  Venduntur verba legis in arte sua.\n  Quicquid agant leges, hominis lex interioris\n  Gestat ab interius iudicis illud onus:                             180\n  Omnia dat gratis dominus, set legis auarus\n  Sermonem nullum dat nisi vendat eum.\n  Si bene promittant, totidem promittere verbis\n  Ius foret, et pactis pacta referre suis:\n  Hii tamen ante manum, quicquid de fine sequetur,\n  Sepius inmerito premia ferre petunt.\n  Sic magis obliqua lanx nescit pondera iuris,[506]\n  Quo ruit in tortam, que foret equa, viam;\n  Sic solet iniustum fieri sub nomine iusto,\n  Quod foret et fidum, fit magis absque fide:                        190\n  Causidici legem proponunt esse beatam,\n  Concludunt set eam facta per ipsa malam.\n    De ligno quicquid rectum si vir sibi sumat,\n  Ad visum claris subdet et illud aquis,[507]\n  Apparet tortum sibi quod fuit ordine rectum;\n  Sic ad propositum lex agit ecce meum.\n  Nam si causidico modo dicam ius manifestum,\n  Quod michi iusticia nulla negare potest,\n  Ipse suum lucrum conspirans quicquid ad ipsum\n  Dixero subuertet, multa pericla mouens;                            200\n  Conficit ex mellis dulcedine fellis amarum,\n  Vrtice similem fingit et esse rosam,\n  Et velut ex flatu Basiliscus toxicat oris\n  Aera, quo peste proxima vita perit,\n  Est quod plus sanum, sic ius vir iuris ad aures\n  Inficit ex verbis, plenus in ore dolis:\n  Et sic vulpis ouem terret predoque viantem\n  Predat, sicque dolus cogit abire fidem.\n  Micius est lapso digitum supponere mento,\n  Mergere quam liquidis ora natantis aquis:                          210\n  Miror eo, causas inopum qui lege tueri\n  Deberet, cicius aggrauat auctor opus.\n    Sompnia perturbant quam sepe viros sine causa,\n  Non res set sompno visa figura rei;\n  Sic tibi causidicus fingens quam sepe pericla,\n  Est vbi plus rectum, diuaricabit iter:\n  Mente tibi loquitur dubia, nam nemo dolose\n  Mentis securis vocibus esse potest;\n  Questio precedit, racionem fallere pergit,\n  De quo non dubitat te dubitare facit:                              220\n  Incutit ipse tibi ficta sic lege timorem,\n  Vertat vt in brutum de racione virum:\n  Ex oculis primum dabis, vt retinere secundum\n  Possis, dum causam lex regit ipsa tuam.\n  Causidici nubes sunt ethera qui tenebrescunt,[508]\n  Lucem quo solis nemo videre potest:\n  Obfuscant etenim legis clarissima iura,\n  Et sua nox tetra vendicat esse diem;\n  Istis inque viris perdit sua lumina splendor,\n  Verum mentitur, fraus negat esse fidem.                            230\n  Lex furit et pietas dormit, sapiencia fallit,\n  Pax grauat, et lites commoda queque ferunt:\n  Et sic lex legis a ledo ledis in isto,\n  Et ius a iurgo, tempore iura legit.\n  Vnio set populi firmo si staret amore,\n  Causidici vanus tunc foret ille status.\n    Est bona lex in se fateor, tamen eius inique\n  Rectores video flectere iura modo.\n  Non licet, vt dicunt, quod conspiracio fiat,\n  Non tamen hoc faciunt quod sua iura docent:                        240\n  Contra causidicum si quid michi lex det agendum,\n  Et peto consilium iuris habere meum,\n  Tunc dicunt alii, nolunt obstare sodali;\n  Sic ledunt, set eos ledere nemo potest.\n  Sic sibi causidicus mundi perquirit honores,\n  Subuertens lingue iura vigore sue:\n  Castiget reliquos lex quos vult, non tamen ipsos,\n  Quos deus aut mundus nescit habere probos.\n=Hic loquitur qualiter isti causidici et iuris aduocati, in sua\ngradatim ascendentes facultate, Iudicisque aspirantes officium,\niudicialis solii tandem cacumen attingunt; vbi quasi in cathedra\npestelencie[509] sedentes, maioris auaricie cecitate percussi, peioris\nquam antea condicionis existunt.=\nCap^m. iiii.\n    Est Apprenticius, Sergantus post et Adultus,\n  Iudicis officium fine notabit eum.                                 250\n  Si cupit in primo, multo magis ipse secundo,\n  Tercius atque gradus est super omne reus;\n  Et sic lex grauibus auri moderatur habenis,\n  Quod modo per iustas non valet ire vias.\n  Libera qualis erat lex non est, immo ligatam\n  Carcere nummorum ceca cupido tenet:\n  Aurea ni clauis dissoluerit ostia clausa,\n  Eius ad introitum nullus habebit iter.\n  Nil manus in pulsu, nil vox clamore iuuabunt\n  Te cum lege loqui, qui sine claue venis:                           260\n  Dux tibi si nummus non sit, conducat et ipse\n  Custodes legis, cassus abire potes.\n  Et sic causidicus causam, iudex neque iustum\n  Iudicium cernit, dux nisi nummus erit.\n    Sunt tria precipue, quibus est turbacio legis,\n  Vnde sui iuris perdit vbique locum;\n  Munus, amicicia, timor, hec tria iure negante\n  Pacta ferunt, quod eis obstat in orbe nichil.\n  Dicit enim Salomon oculos quod Iudicis aurum\n  Cecat, et est racio contaminata lucro;                             270\n  Scimus et hoc omnes, qui iudicis extat amicus,\n  Perdere iudicio nil valet ipse suo.\n  Nouimus hoc eciam, tangat si causa potentem,\n  Cernere iusticiam dat timor inde fugam;\n  Horrendasque minas iudex non sustinet ipsas,\n  Sepius et precibus flectitur absque minis:\n  Litera magnatis dum pulsat iudicis aures,\n  Tollit vis calami debita iura sequi.\n  Set super omne modo sibi ve, qui pauper egendo\n  Quid petit in lege, dum nequit ipse dare!                          280\n  Publica sunt ista nobis, quod lege moderna\n  Pauperis in causa ius negat acta sua.\n  Sic ego non video mea que sunt, set dubitando\n  Auribus attonitis quero cauenda malis.\n    Ecce dies in qua, fuerat que iuris amica,\n  Nunc magis econtra lex gerit acta sua:\n  Larua tegit faciem, confundit glosaque textum,\n  Vertit et in logicam lex variata scolam;\n  Absque tamen numero sunt legis in orbe scolares,\n  Plurima sunt folia, fructus et inde minor.                         290\n  Nomine sub iusto quam sepe nephanda parantur,\n  Subque dolus facie plurima iuris agit:\n  Qui magis in causis discernunt talibus orbem,\n  Crimina sunt cautis ista timenda viris.\n  Grandia per multos tenuantur flumina riuos,\n  Alueus et sterilis sic vacuatur aquis:\n  Pluribus expensis patitur thesaurus eclipsim,\n  Fit, nisi preuideat, sepeque diues inops:\n  Sic humus ista breui ditissima tempore pauper,\n  Tollere nodosam nescit medicina podagram,\n  Sic nec auaricie lex medicamen habet.\n  Est mea bursa potens, lex inde subacta silebit,[510]\n  Preueniens auro singula iura fugo:\n  Aut si magnatis michi curia sit specialis,\n  Nil opus est legum viribus, ipse loquor.\n  Continuata diu sic vlcerat illa cicatrix,\n  Non habet vlterius iam noua plaga locum.\n=Hic loquitur quasi per epistolam Iudicibus illis directam, qui in\ncaduca suarum diuiciarum multitudine sperantes, deum adiutorem suum\nponere nullatenus dignantur.=\nCap^m. v.\n    O qui iudicia vite mortis quoque rerum\n  Clauditis in manibus appreciata lucris,                            310\n  De qua iusticia vosmet saluare putatis,\n  Cum sit lex aliis vendita vestra dolis?\n  O dilectores mundi falsique potentes,\n  Terre quique deos esse putatis opes,\n  O qui mundanos sic affectatis honores,\n  Est quibus assidua sollicitudo comes,\n  Discite precipitem quia sepius ardua casum\n  Expectant que leui mobilitate cadunt.\n  Sepius alta cadit ventorum flatibus arbor,\n  Planta satis placido permanet atque gradu:                         320\n  Aerias alpes niuibus candescere scimus,\n  Quas subito torquent frigus et omne gelu;\n  Est ibi ventorum rabies seuissima, dumque\n  Temperiem gratam proxima vallis habet.\n  Sic vobis numquam desunt aduersa, potentes,\n  Nec pax est vobis certa nec vlla quies.\n    Dic michi diuitibus si quando defuit hostis:\n  Quin magis hos quassat sepe ruina grauis.\n  Non dat securos nec ebur nec purpura sompnos,\n  Paupertas vili stramine tuta iacet:                                330\n  Perdere quo possunt, torquet timor omnis auaros,\n  Vanaque sollicitis incutit vmbra metus.\n  Auri possessor formidat semper, et omnem\n  Ad strepitum fures estimat esse prope;\n  Arma, venena timet, furtum timet atque rapinas,\n  Fiduciam certam diues habere nequit.\n  Hunc, dum querit opes, cruciat miseranda cupido,\n  Cum iam quesitas cepit habere, timor.\n  Sic igitur miser est, dum pauper querit habere,\n  Et miser est diues, perdere dumque timet.                          340\n  Dum iacet in plumis, vigilans mens aspera sentit,\n  Feruet enim variis exagitata dolis:\n  Dicit, \u2018Habere volo vicini pauperis agrum,\n  Est etenim campus proximus ille meis.\u2019[511]\n  Sic fugat a domibus pupillos iste paternis,\n  Insequitur viduas iudiciisque premit:\n  Deliciis fruitur de rebus pauperis iste,\n  Dampna set alterius computat esse nichil.\n  Si posset mundum lucrari, quis deus esset,\n  Vlterius scire nollet in orbe deum.                                350\n    Iudex, nonne tui fulgor tibi sufficit auri,\n  Vt careat tenebris mens tua ceca tuis?\n  Aproprias aurum tibi fertile, nec tamen vmquam[512]\n  Ad sterilem vitam respicis ipse tuam.\n  Iusticie montes Iudex vix ardua purus\n  Scandit, dum mundi rebus onustus erit.\n  Agrorum fines longos extendere queris,\n  Nec reputas vite tempora curta tue.\n  Quid petis argentum tibi? spem quid ponis in aurum?\n  Sunt nam communes omnibus orbis opes.                              360\n  Sepius ista dei data conspicis hostibus esse,\n  Ante deum nulla laus et habetur eis:\n  Ista paganus habet, Iudeus, latro cruentus;\n  Crede quod iratus sepe dat ista deus.\n  Parua puto, quecumque malos contingit habere,\n  Non est prauorum copia grande bonum.\n  O quociens vir iustus eget, scelerosus habundat,\n  Hic set non alibi, ius quia regnat ibi.\n  Dilectus domini moritur, dum viuit adulter,\n  Non tamen hii Cristi sunt in amore pares:                          370\n  Egrotat iustus, dum sanus floret iniqus,\n  Fine tamen proprium quisque reportat onus.\n  Si tamen in mundo iudex sibi ferre salutem\n  Possit, non curat quid sibi finis erit.\n    O qui cuncta cupis, cur temet deseris? Omne\n  Est quod in orbe tenes, set neque temet habes.\n  O qui scis alios non te, tu notus ad omnes,\n  Non tibi quid prodest illa sciencia, nil.\n  Te noscas igitur primo, me nosce secundo,\n  Rectum iudicium sic sapienter age.                                 380\n  Omnia que mundi sunt diligis, omnia Cristi\n  Linquis, et ex nichilo credis habere satis:\n  Tu celum perdis, mundum lucraris, inane\n  Corpus supportas, spiritus vnde cadit.\n  Est tibi perfectum vanum, tibi mobile firmum,\n  Talis enim iudex non bene sentit opus:\n  Edificas turres, thalamos nouitate politos,\n  Quicquid et est orbis plus deitate colis:\n  Edificas ampla, fossa clauderis in arta,\n  Quo medium frontis ostia clausa prement.                           390\n  Quid vestes referam, lectos vel iudicis edes,\n  Quorum luxuries nescit habere pares?\n  Qui modo prospiceret habitacula queque fuerunt,\n  Alterius nouiter diceret illa Iouis.\n  Gloria nonne tuis erit aut tibi pompa perhennis,\n  Quas facis in domibus, dum tua lucra rapis?\n  En cecidit Babilon, cecidit quoque maxima Troia,\n  Romaque mundipotens vix tenet illa locum.\n    Omnis habet subitum mundana potencia finem,\n  Atque fuga celeri deserit ipsa suos:                               400\n  Iudex, ergo time, magnos qui scandis honores,\n  Teque ruinoso stare memento loco.\n  Omne quod est mundi tibi carum transiet a te,\n  Inque tuis meritis iudicat ipse deus:\n  Equaque lex domini tunc que modo cernis ineque[513]\n  Discernet, que tibi pondera iusta dabit.\n  Cum te terribilis exactor missus ab equo\n  Iudice sulphurei merget in yma laci,\n  Prodolor! infelix tunc, quamuis sero, dolebis,\n  Talibus in falsis spem posuisse bonis:                             410\n  Gemma vel argentum nec ibi descendet et aurum,\n  Nec fragilis mundi gloria lapsa breui.\n  Iudicibus populi vanum tamen est quod in ista\n  Materia scripsi; perdita verba dedi:\n  Que nam iusticia, que vel sit Iudicis equa\n  Condicio, non est tempore visa modo:\n  Iusticiarius est; sub tali nomine fallit,\n  Qui sine iusticia nomen inane gerit.\n=Hic loquitur de errore Vicecomitum, Balliuorum, necnon et in\nassisis iuratorum, qui singuli auro conducti diuitum causas iniustas\nsupportantes, pauperes absque iusticia calumpniantur et opprimunt.=\nCap^m. vi.\n    Nunc eciam vicecomitibus quid dicere possum?\n  Numquid in assisis dant nocumenta viris?                           420\n  Macra fit hec causa, de qua viget vnccio nulla\n  Distillans, vt eis vncta sit inde manus:\n  Legis in assisa si sint tua dona recisa,\n  Ius perit et causa scinditur inde tua;\n  Si tamen assessa sint pre manibus tua dona,\n  Tunc potes assisis sumere lucra tuis.\n    Vtque bouem, precio qui stat conductus aratro,\n  Sic tibi iuratos munere ferre vales:\n  Hii tibi proque tuis vendent periuria nummis,\n  Diuitis iniustam causam sic cerno quietam,\n  Et iustam causam pauperis esse ream.\n  Non comes a vice, set vicio comes accipit ortum,\n  Iuris auaricie fert tamen ipse vices.\n  Sic dico vicecomitibus, quod munere victi\n  Communi populo dant nocumenta modo:\n  Nec sibi iurati sapiunt quid, sit nisi lucri,\n  De sale conditum quod dabis ante manum:\n  Causidici lanam rapiunt, isti quoque pellem\n  Tollunt, sic inopi nil remanebit oui.                              440\n  Sic ego legiferis concludens vltima primis,\n  Dico quod ex bursa lex viget ecce noua;\n  Vt margaritas si porcus sumat in escas,\n  Sumunt legiferi sic modo iura sibi.\n    Vendere iusticiam quid id est nisi vendere Cristum,[515]\n  Quem Iudas cupido vendidit ipse dolo?\n  Numquid adhuc Iude similis quis viuit in orbe?\n  Immo sibi plures viuere credo pares.\n  Namque semel Iudam talem committere culpam\n  Nouimus, hunc et eo penituisse lego;                               450\n  Nunc tamen vt merces vendunt communiter omnes,\n  Gaudentes lucrum sic habuisse suum.\n  Rettulit hoc precium Iudas quod cepit iniqum,\n  Nec liquet hinc veniam promeruisse suam:\n  Nunc erit ergo quid hiis, vendunt qui iura sinistris,\n  Est quibus hora fori cotidiana quasi?[516]\n  Vt vorat et stricte tenet ipsa vorago gehenne,\n  Nec redit vllus homo liber ab ore suo,\n  Sic modo qui vendunt leges que premia carpunt,\n  Hec valet a manibus tollere nemo suis;                             460\n  Et quia sic similes inferno suntque tenaces,\n  Credo quod infernus fine tenebit eos.\n    Quid seu Balliuis dicam, qui sunt Acherontis\n  Vt rapide furie? Tu magis inde caue.\n  Quo portas intrant, prenostica dampna figurant,\n  Cunctis namque viis ve comitatur eis.\n  Vt Crati bufo maledixit, sic maledico\n  Tot legum dominis et sine lege magis.\n=Hic loquitur quod sicut homines esse super terram necessario expedit,\nita leges ad eorum regimen institui oportet, dummodo tamen legis\ncustodes verum a falso discernentes vnicuique quod suum est equo\npondere distribuant. De erroribus tamen et iniuriis modo contingentibus\ninnocenciam Regis nostri, minoris etatis causa, quantum ad presens\nexcusat.=[517]\nCap^m. vii.\n    Pro transgressore fuerant leges situate,\n  Quilibet vt merita posset habere sua:                              470\n  Nunc tamen iste bonus punitur, et alter iniqus,\n  Dum viget ex auro, iustificatur eo.\n  Omnia tempus habent et habet sua tempora tempus,\n  Causaque sic causas debet habere suas.\n  Quid mare conferret, altis dum fluctuat vndis,\n  Sit nisi nauis ei quam vehit vnda fluens?[518]\n  Set quid fert nauis nisi nauta regens sit in illa?\n  Quid valet aut nauta, si sibi remus abest?\n  Quid mare, quid nauis, quid nauta, vel est sibi remus,\n  Sit nisi portus aquis ventus et aptus eis?                         480\n    Gens sine lege quid est, aut lex sine iudice quid nam,\n  Aut quid si iudex sit sine iusticia?\n  In patria nostra si quis circumspicit acta,\n  Hec tria cernet ibi sepe timenda michi.\n  Omnia dampna grauant, set nulla tamen grauiora,\n  Quam cum iusticiam iustus habere nequit.\n  Ex iniusticia discordia crescit, et inde\n  Cessat amor solitus, murmurat atque domus:\n  Murmur si veniat, venit et diuisio secum,\n  Terraque diuisa non bene stabit ea;                                490\n  Et quodcumque sit hoc per se quod stare nequibit,\n  Ve sibi, nam subito corruet absque modo.\n    Testis enim deus est, dicens quod regna peribunt[519]\n  In se diuisa, credoque dicta sua.\n  Ergo videre queunt quotquot qui regna gubernant,\n  Nostre pars sortis maxima spectat eis.\n  Quicquid delirant reges, plectuntur Achiui,\n  Nam caput infirmum membra dolere facit:\n  Dux si perdat iter, errant de plebe sequentes,\n  Et via qua redient est dubitanda magis.                            500\n  Propter peccatum regis populi perierunt,\n  Quicquid et econtra litera raro docet;\n  Regia set bonitas fert plebi gaudia pacis,\n  Nam deus ad sancti regis agenda fauet:\n  Si viciosus enim sit rex, quia lex nequit, ipsum\n  Vult punire deus, qui super omne potest.\n  Expediens populo foret vt bene viueret omnis\n  Rex, iacet in manibus sors quia bina suis:\n  Vna salus populi rex qui bene viuit habetur,\n  Plebis et in pestem rex malus acta parit;                          510\n  Eius enim scelera constat magis esse nociua,\n  Cuius habent populi condita iura sequi.\n    Cum sit maior homo, sunt plus sua crimina tanto;\n  Dum cadit ex altis, leditur inde magis.\n  Plures cerno reos, magis attamen omnibus ipsos,\n  Legiferi qui sunt et sine lege manent.\n  Cum sine lege furit regni viciata potestas,\n  Esse nichil toto tristius orbe potest:\n  Sanccius esse pecus animoque capacius ipso\n  Estimo, qui iura dat neque seruat ea.                              520\n  Imperium Regis non solum bella triumphis\n  Ornant, set leges seruet vbique bonas.[520]\n  Nonne domus poterit componere se sine lignis;\n  Set sibi quid ligna, si nec acuta foret?\n  Set quid acuta valet, nisi persistens operantis\n  Vnitis causis sit manus artificis?\n  Hec sibi si fuerint coniuncta, per omne iuuabunt,\n  Et si diuisa, pars sibi nulla iuuat.\n    Terra quid est sola, populus nisi sistat in illa?\n  Quid populus ve sibi, rex nisi regnet ibi?                         530\n  Est quid rex, nisi consilium fuerit sibi sanum?\n  Sunt quid consilia, rex nisi credat ea?\n  Attamen in nostra sic stat diuisio terra,\n  Quod sibi quisque suam iam legit ire viam:\n  Conciues hodie discordia vexat in vrbe,\n  Extinguit quod ius quilibet alterius;[521]\n  Nec lex campestris est iam memorata magistris,\n  Set qui plus poterit, ipse magister erit.\n  Nunc clerus populum, populus culpat quoque clerum,\n  Et tamen in culpa perstat vterque sua:                             540\n  Invidus alterius nunc culpat quemlibet alter,\n  Parsque suum proprium nulla reformat iter.\n  Si videas vtrumque statum, dices quia certe\n  In magnis lesi rebus vterque sumus.\n    Nunc magis ~in specie vox plebis clamat vbique~\n  ~Pectore sub timido que metuenda fero.~\n  ~Curia que maior defendere iura tenetur,~\n  ~Nunc magis iniustas ambulat ipsa vias:~\n  ~Infirmo capite priuantur membra salute,~\n  ~Non tamen est medicus qui modo curat opus.~                       550\n  ~Est ita magnificus viciorum morbus abortus,~\n  ~Quod valet excessus tollere nulla manus:~\n  ~Sic oritur pestis, per quam iacet obruta virtus,~\n  ~Surgit et in vicium qui regit omne forum.~\n    ~Rex, puer indoctus, morales negligit actus,~[522]\n  ~In quibus a puero crescere possit homo:~\n  ~Sic etenim puerum iuuenilis concio ducit,~\n  ~Quod nichil expediens, sit nisi velle, sapit.~\n  ~Que vult ille, volunt iuuenes sibi consociati,~\n  ~Ille subintrat iter, hiique sequntur eum:~                        560\n  ~Vanus honor vanos iuuenes facit esse sodales,~\n  ~Vnde magis vane regia tecta colunt.~\n  ~Hii puerum regem puerili more subornant,~\n  ~Pondera virtutum quo minus ipse gerit.~\n    ~Sunt eciam veteres cupidi, qui lucra sequentes~\n  ~Ad pueri placitum plura nephanda sinunt:~[523]\n  ~Cedunt morigeri, veniunt qui sunt viciosi,~\n  ~Quicquid et est vicii Curia Regis habet.~\n  ~Error ad omne latus pueri consurgit, et ille,~\n  ~Qui satis est docilis, concipit omne malum:~                      570\n  ~Non dolus immo iocus, non fraus set gloria ludi~\n  ~Sunt pueris, set ei sors stat aborta doli.~\n  ~Sunt tamen occulte cause, quas nullus in orbe~\n  ~Scire potest, set eas scit magis ipse deus:~\n  ~Nescit enim mater nato que fata parantur,~\n  ~Fine set occultum clarius omne patet.~\n  ~Talia vox populi conclamat vbique moderni~\n  ~In dubio positi pre grauitate mali:~\n  ~Sic ego condoleo super hiis que tedia cerno,~\n  ~Quo Regi puero scripta sequenda fero.~                            580\n545-580 _Text_ SCEHGDL _As follows in_ TH\u2082\n    Nunc magis ecce refert verbi clamantis ad aures[524]\n  Vox, et in hoc dicit tempore plura grauant.\n  Crimen et, vt clamat, fert maius curia maior,\n  Que foret instructor, legibus extat egens.\n  Ad commune bonum non est <modo> lingua locuta,[525]\n  Immo petit proprii commoda quisque lucri.                         550*\n  Agmen adulantum media procedit in aula,\n  Quodque iubet fieri, curia cedit eis:[526]\n  Set qui vera loqui presumunt, curia tales\n  Pellit, et ad regis non sinit esse latus.\n  Stat puer immunis culpe, set qui puerile\n  Instruerent regimen, non sine labe manent:\n  Sic non rex set consilium sunt causa doloris,\n  Quo quasi communi murmure plangit humus.\n  Tempora matura si rex etatis haberet,\n  Equaret libram que modo iure caret:                               560*\n  Regis namque modus alios moderatur, et omnis[527]\n  Iuris ad officium dicitur esse caput.\n  Si bonus esse velit rex, hii qui sunt bonitatis\n  Sunt magis edocti condicione bona:[528]\n  Si malus esse velit, simili rex sorte clientes,\n  Vt sibi complaciant, eligit, ornat, amat:[529]\n  Hoc set eum tangit discretum quem probat etas,\n  Non puerum, quia tunc fit sibi culpa minor\n  Non est nature lex nec racionis, vt illud\n  Quod mundum ledit sit puerile malum;                              570*\n  Non dolus, immo iocus, non fraus set gloria ludi,\n  Sunt pueris, nec ibi restat origo mali.\n  Dixit enim Daniel, quod de senioribus orta\n  Exiit impietas, quam furor orbis habet:\n  Omne quod est mundi vicium plantant veterani,\n  Et quasi de peste spersa venena serunt.[530]\n  Horum namque scelus fertur maculare figuras\n  Tocius mundi, quo furit ira dei.\n  Iamque supercreuit dolus et defecit honestas,[531]\n  Sentit et opprobrium quod fuit ante decus.                        580*\n=Hic loquitur quod, exquo omnes quicumque mundi status sub regie\nmagestatis iusticia moderantur, intendit ad presens ~regnaturo[532]\niam~ Regi nostro quandam epistolam ~doctrine causa~[533] editam\nscribere consequenter, ex qua ille rex noster, qui modo in sua puerili\nconstituitur etate, cum vberiores postea sumpserit annos, gracia\nmediante diuina, in suis regalibus exercendis euidencius instruatur.\nEt primo dicit quod, quamuis regalis potencia quodammodo supra leges\nextollatur, regiam tamen decet clemenciam, quod ipse bonis moribus\ninherendo, quasi liber sub iusticie legibus se et suos in aspectu Regis\naltissimi assidue gubernet.=\nCap^m. viii.\n    Cumque sui Regis legi sit legius omnis\n  Subditus, et toto corpore seruit ei,\n  Est ita conueniens quod eum de corde fideli\n  Mentis in affectu legius omnis amet:\n  Regis et est proprium, commissam quod sibi plebem\n  Dirigat, et iusta lege gubernet eam.\n  Hinc est, quod normam scriptis de pluribus ortam\n  Regis ego laudi scribere tendo mei.\n    O pie rex, audi que sit tua regula regni,\n  Concordans legi mixtaque iure dei.                                 590\n  Legum frena tenens freno te forcius arce;\n  Dum nullum metuis, sis metus ipse tibi:\n  Namque timor, virtus humilis, fugit omne superbum,\n  Et quasi virtutum clauiger esse solet.\n  Est tibi, rex, melius quod te de lege gubernes,\n  Subdere quam mundi singula regna tibi:\n  Est propter mundum tibi subdita sors aliorum,\n  Tu propter celum subditus esto deo.\n  Vt tibi deseruit populus de lege subactus,\n  Cristi seruiciis temet ad instar habe:                             600\n  Vincere te studeas, alios qui vincis, et omnes\n  Excessus animi subdere disce tui:\n  Iustificans alios cupias te iustificare,\n  Iuraque dans plebi, des ita iura tibi.\n    Qui superas alios, temet superare labora;\n  Si rex esse velis, te rege, rex et eris.\n  Qua fore se regem poterit racione fateri,\n  Mentis qui proprie non regit acta sue?\n  Non valet hoc regimen aliis conferre salutem,\n  Dum sibi non fuerit rector, vt esse decet.                         610\n  Dum tibi cuncta licent, ne queras cuncta licere,\n  Res etenim licite noxia sepe ferunt:\n  Tu super es iura, iustus set viue sub illis,[534]\n  Spesque tui nobis causa salutis erit.\n  Est mors ira tua, potes id quod non licet, et te\n  Prestita vota tamen ducere iuris habent:\n  Quod licet illesa mentis precordia seruat,\n  Omne tamen licitum non probat esse probum:\n  Quod licet est tutum, set que potes illa sub arto\n  Discute iudicio fultus honore tuo.                                 620\n  Micius acta regas, aliter nisi causa requirat;\n  Asperitas odium seuaque bella mouet.\n  Non te pretereat populi fortuna potentis\n  Publica, set sapiens talia fata caue.\n  Vita Pharaonis et gesta maligna Neronis,\n  Que iusto regi sunt fugienda docent.\n    O bone rex iuuenis, fac quod bonitate iuuentus\n  Sit tua morigeris dedita rite modis.\n  Quid tibi forma iuuat vel nobile nomen Auorum,\n  Si viciis seruus factus es ipse tuis?                              630\n  Doctor Alexandri Magni prauos sibi mores\n  Primitus edocuit, dum puer ipse fuit:\n  Rex puer hec didicit, que post dum dedidicisse\n  Temptauit, primus obstat abusus ei:\n  Vicit Alexander Darium simul et Babilonem,\n  Set nequit impressum vincere corde malum.\n  Nuper in exemplis scripserunt sic sapientes,\n  Quod prius imbuerit, testa tenere solet:\n  Rex, igitur cicius viciosos pelle remotos,\n  Nam vix turpe vetus nescit abire foras.                            640\n  Plaude bonis, fuge prauorum consorcia, labem\n  De pice tractata contrahit egra manus.\n=Hic loquitur qualiter rex[535] sibi male consulentes caucius euitare,\nproditoresque regni sui penitus extinguere, suorum eciam conditiones\nministrorum diligencius inuestigare, et quos extra iusticiam errantes\ninuenerit, debita pena corrigere debet et districcius castigare.=\nCap^m. ix.\n    Sordibus implicitos falsosque cauebis amicos,\n  Qui tua deposcunt, te nec amare volunt:\n  Blanda dolosorum fugias per verba leuari,\n  Ne speciale tuum nomen ad yma ruant:\n  Verba nimis leuiter audire que credere dicta\n  Sepe supervacuos cogit inire metus.\n  Vir qui bella mouet, qui predas consulit, et qui\n  Conspirat taxas plebis habere tue,                                 650\n  O rex, oro tuas quod claudas talibus aures,\n  Ne tua nobilitas lesa fatiscat eis.[536]\n  Consilium regale tuum vir nullus auarus\n  Tangat, set tales mortis ad instar habe.\n  Illud in orbe malum non est, ~quod cordis auari~\n  Non latet in cella, dum sitit inde lucrum:\n  Ambulat in tenebris, opus exercet tenebrarum,\n  Odit et impugnat nil nisi pacis opus.[537]\n  Qui mel in ore gerens, set habens in corde venenum,\n  Pacis habet verbum, mente notando malum,                           660\n  Hic est versutus, inimicis regis amicus,\n  Semper venalis, dum vacat ipse lucris;\n  Vipereum genus et vanum plenumque veneno,[538]\n  Fraudibus, insidiis, artibus arma parat:\n  Semper in insidiis sedet incautisque nocere\n  Temptat, et occulto fabricat ipse dolos.\n  Hic rimans animos hominum secreta reuelat,\n  Et similis Iude fabricat acta sua.\n    Qui te sollicitat, rex, et subuertere temptat,\n  Qui te persuadet soluere iussa dei,                                670\n  Quis sit et ipse vide, qualis vel condicionis,\n  Aut tibi si vera dicere verba velit.\n  Discute mente prius animum temptantis, et audi\n  Si vel constanter vel dubitanter agat,\n  Si tibi preponat dubium, mendacia fingens:\n  Semper deprendi verba dolosa timent.\n  Cum sit causa doli, pie rex, tu credere noli,\n  Si quis agat praue, tu sua facta caue.\n  Multus non credit, nisi cum res noxia ledit;[539]\n  Ante manum sapiens prouidet acta regens:                           680\n  Decipiuntur aues per cantus sepe suaues;\n  Blande, rex, lingue mellea verba fuge.\n  Rex, bona digna bonis da premia, rex, et iniquis\n  Que sua promeruit premia culpa dabis:\n  Latro bonus veniam Cristo miserante meretur,\n  Penam promeruit in cruce latro malus.\n  Obsequium prauum trahit e manibus graue donum,\n  Que sunt facta suo fine notabit homo.\n    Si scelus vlcisci racio certissima poscit,\n  Iustus in hoc casu quod decet illud age.                           690\n  Ficta tibi pietas non mulceat aspera iuris,\n  Vlcio iudicium compleat immo tuum:\n  Sepe pericla fera fert iudicis vlcio tarda,\n  Destruit ille bonos qui sinit esse malos.\n  Diuersas penas diuersis addito culpis,\n  Mille mali species, mille salutis erunt.\n  Iudicii signum gladius monstrare videtur,\n  Proditor vt periat, rex tenet arma secus:[540]\n  Rex iubeat tales laqueo super alta leuari,\n  Ne periat Regis legis et ille status.[541]                         700\n  Rex, age, ne plebis furiens discordia dicat,\n  \u2018Lex caruit rege iura paterna regens\u2019:\n  Absit et hoc vulgo ne dicat, iure remoto,\n  Quod nichil auxilii principis vmbra facit.\n  Fraus cum fraude sua periat de morte remorsa,[541]\n  Vt stet iusticia regia laude tua:\n  Sic dicant populi, \u2018Sit semper gloria regi,\n  Quo bona pax viguit, quo reus acta luit.\u2019\n    Precipitur gladius vibratus semper haberi,\n  Prompcius vt crimen iudiciale ferat:                               710\n  Ense quiescente, compescere non valet orbem;\n  Qui regnare cupit sanguine iura colat.\n  Arma ferunt pacem, compescunt arma rapacem,\n  Vt reus hec timeat, rex probus arma gerat;\n  Nomine subque tuo ledant ne forte quirites,\n  Plebem te tenero corde videre decet:\n  Si vis namque tuos non castigare ministros,\n  Crimen habet culpe regia culpa sue.\n  Euolat ancipiter ad predas, lucra suisque\n  Deseruit dominis in rapiendo cibos:                                720\n  Sic sunt qui regi famulando suos et ad vsus\n  Tollunt pauperibus dampna ferendo nimis.\n  In prece pondus habet pauper qui clamat egenus\n  Ad dominum, memor est pauperis ipse sui.\n  Sicut enim presul, qui custos est animarum,\n  Pondus in officio debet habere suo;\n  Compotus vtque suus, sic stabit et vltima merces,\n  Gloria vel pena perpetuatur ei;\n  Rex ita qui nostrum moderaris legibus orbem,\n  Dona tuis meritis conferet equa deus.                              730\n  Posse tuum grande, rex, est, que potencior ille,\n  Omne tuum cuius dextera librat opus.\n=Hic dicit quod rex sano consilio adhereat, ecclesie iura supportet\net erigat,[542] equs in iudiciis et pietosus existat, suamque famam\ncunctis mundi opibus preponat.=\nCap^m. x.\n    Sperne malos, cole prudentes, compesce rebelles,\n  Da miseris, sontes respue, parce reis.\n  Quicquid agas, vicio numquam mergatur honestum;\n  Fama lucro, rebus preficiatur opus.\n  Nil tibi, rex, fingas pro mundo, quo reputeris\n  Iustus apud proceres et reus ante deum:\n  Ecclesiam studeas multa pietate fouere,\n  Cuius enim precibus vult diadema geri.                             740\n  Pauperis et vidue dum cernis adesse querelas,\n  Iudicium miseris cum pietate geras.\n  Expedit interdum sanccita remittere legum,[543]\n  Ne periat pietas de feritate tua:\n  Indulgere tuis tua sic dignetur honestas,\n  Nam puto sepe deum viuere velle reum.\n  Par quoque portet onus sic nobilis atque colonus,\n  Et nichil archanum polluat ante manum.\n  Ardua si causa tibi sit, videas, quia certe\n  Tarda solet magnis rebus inesse fides.                             750\n  Rebus in ambiguis tu certum ponere noli,\n  Fallitur augurio spes bona sepe suo:\n  Est magis humani generis iactura dolori,\n  Nescit principium quid sibi finis aget.\n  Dum tibi suadet opus tractare negocia regni,\n  Consilium regat hoc cum seniore senex.\n  Ibit in occasum quicquid dicemus ad ortum,\n  Lingua loquax habitum nesciat ergo tuum.\n  Consilium prauum regalem turbat honorem,\n  Prouocat inque scelus que bona pacis erant.                        760\n    Iura dabit populo senior, discretaque iustis\n  Legibus est etas vnde petatur honor.\n  Est satis ille senex, cuius sapiencia sensum\n  Firmat in etate, sit licet ipse minor.\n  Non stabiles animos veteres fatuam ve iuuentam[544]\n  Comprobo, non etas sic sua iura dedit:\n  In sene multociens stat condicio iuuenilis,\n  Dum iuuenis mores obtinet ipse senis.\n  Caucius ergo statum videas, pie rex, ad vtrumque;\n  Vnde legas homines, tu prius acta proba.                           770\n  Qui tibi seruicium prebet nec invtilis aurum\n  Appetit, hic seruus debeat esse tuus:\n  Dulcius est mercede labor qui regis honorem\n  Spectat, et in tali spem tibi ferre potes.\n  Est qui pacificus, est vir qui iuris amicus,\n  Liber auaricie, largus ad omne bonum,\n  Vtere consilio tali, pie rex, vt habundet\n  Cronica perpetue laudis in orbe tue.\n  Fama volans gratis, nullo soluente cathenas,[545]\n  Proclamat meritis ista vel illa tuis:                              780\n  Nomen, crede, bonum gasas precellit, honorem\n  Conseruat, remouet scandala, laude viget:\n  Tange bonum florem, dulcem prestabit odorem,\n  Sic virtusque viri fragrat vbique boni.\n  Consule doctores legis, discede malorum\n  A conventiculis, concomitare bonos:\n  Vt granum de messe tibi, de fonte salubri\n  Pocula, de docto dogmata mente legas.\n=Hic loquitur qualiter regiam libertatem in viciorum nullatenus decet\nincidere seruitutem, set sicut coram populo alios excellit potencia,\nita coram deo pre ceteris ampliori virtutum clarescat habundancia.=\nCap^m. xi.\n    Gloria nulla, precor, te, rex, extollat inanis,\n  Tedia nam populis vita superba parit.                              790\n  Musca nocet modica, modicis sis prouidus ergo,[546]\n  Non faciunt tutos regia ceptra suos:[547]\n  Exiguus magnum vicit Dauid ille Goliam,\n  Nam virtus humilis corda superba domat.\n  Cristus amans humiles leuat, et de corde superbos\n  Obruit, ergo pie, rex, tua regna rege.\n  Sit tibi credibilis sermo consultaque verba,\n  Quo, quibus et quando, sicut oportet agi:\n  Vt scriptura fidem tuus addat sermo per aures,\n  Verba minus certi ficta timoris habent.                            800\n  Mocio, rex, in te subito non irruat ire;\n  Causas iusticie set moderanter age:\n  Ira mouens animum tollit sibi vim racionis,\n  Et discreta sue mentis agenda negat.\n  Mors et vita tuis manibus de lege feruntur,\n  Prouidus in causis te decet esse magis:\n  Nulla cupido tuam valeat corrumpere famam,\n  Immo tuis donis gaudeat omnis humus.\n  Seruus auaricie non debet nobilis esse\n  Rex, set erit regis liber vbique status.                           810\n    Larga tuis meritis inopes elemosina curet,\n  Qua poteris regem pacificare deum:\n  Fac bona queque potes modico dum tempore viuis;\n  Multa metes, si nunc semina pauca seris.\n  Da tua non parce, cui des tamen aspice caute;\n  Crede, satis res est ingeniosa dare:\n  Non perit hec probitas que dona rependit honeste,\n  Namque piam laudem res data dantis habet.\n  Sepe iuuat, nec eo minor est substancia ponti,\n  Qui modicam pleno flumine sumit aquam:                             820\n  Sic tua rite iuuet miseros elemosina sumpta,\n  Nec erit argenti sic tua summa minor.\n  Si quis amore dei miseris sua dona ministrat,\n  Munera tempus habent, fama perhennis erit.\n  Scindantur vestes, gemme frangantur et aurum,\n  Porrige pauperibus que dedit ante deus.\n  Est ancilla dei simplex elemosina, mortis\n  Antitodum, venie porta, salutis iter:\n  Disputat aduersus dantis peccata, perorat\n  Auctori, redimit probra, precatur opem.                            830\n  Peccatum mors est anime, mors debita pena\n  Peccato, set in hoc mens pia delet eam.\n    Absit culpa gule tibi, rex, nam regis honestas\n  Omnis mundicie debet honore frui:\n  Illud enim vicium primeuum labe parentem\n  Dampnauit, fragilis quo cadit ipse reus:\n  Hostis in hoc vicio Cristum temptauit, et ipse,\n  Qui rex est verus, respuit illud opus:\n  Ecce Sa\u00fcl pugnare volens ieiunia cunctis\n  Imposuit, donec hostica tela domet.                                840\n  Rex, tibi pigriciem pellas et motibus obsta\n  Carnis, et ad mores arripe fortis iter:\n  Regius vtque status plebem supereminet omnem,\n  Nobilis in gestu sic magis ille foret.\n  O tener annorum, dolus in quo nullus habetur,\n  Simplex nobilitas, perfida tela caue:\n  Etas namque doli non te sinit esse capacem,\n  Non te vultque tuum degenerare genus.\n  Sunt tibi forma, genus, honor, ordo, decus que potestas;[548]\n  Contulit hec ortus libera dona tuus:                               850\n  Teque sequantur ita laus, virtus, gracia morum,\n  Et sic plenus homo, rex pie, viue deo.\n=Hic loquitur qualiter rex a sue carnis voluptate illicebra[549]\nspecialiter se debet abstinere, et sub sacre legis constitucione\npropter diuinam offensam sue coniugis tantum licito fruatur consorcio.=\nCap^m. xii.\n    O super omne fuge, pie rex, ne ceca voluptas\n  Carnis ad illicebra prouocet acta tua;\n  Sponsus set propria de legibus vtere sponsa,\n  Nec spolies sacrum laudis honore thorum.\n  Nulla vetus scriptura docet regum quod ab euo\n  Stant Venus et regnum pacificata simul:\n  Intendat Veneri quod homo simul et racioni,\n  Numquam possibile creditur illud opus.                             860\n  Pluribus exemplis tibi luxus erit fugiendus;\n  Biblia que docuit, respice facta Dauid:\n  Involuit regem processu temporis error,\n  Eius dum rapuit cor mulieris amor:\n  Quis dolor inde fuit, seu que vindicta secuta,\n  Terret adhuc animum qui legit illa viri.\n  Sit tibi culpa Dauid speculum, speculeris in illo,\n  Casus vt alterius te super alta leuet:\n  Felix quem faciunt aliena pericula cautum,\n  Precauet vnde vias quas videt ante manum.                          870\n    Respice, dum populum fraus nulla valebat Hebreum\n  Vincere, femineus vicit amore dolus.\n  Exemplis Balaam docearis, quomodo regem[550]\n  Ipse Balak docuit, qualiter ecce fuit.\n  Consilium dedit ipse Balak, qua turbet Hebreos\n  Arte, quibus frangat hostica bella dolis.\n  \u2018Accipe, rex,\u2019 inquit, \u2018quo consilio potes vti:\n  Non vincit populus viribus ille suis;\n  Immo colendo deum corpusque gerendo pudicum,\n  Vincere semper habet ille per ista duo.                            880\n  Vt superes illum non Marte set arte, puellas\n  Elige, quas ornat vestis et oris honor;\n  Que manibus plaudant, pede ludant, noctibus ignem\n  Spirant, plectra gerant, astra decore premant:\n  Non rigor armorum set lusus pugnet amorum,\n  Non acuum ferrum, set muliebre forum:\n  Sic species vincat acies, sic arma virorum\n  Forma puellarum sub pede victa terat.\n  Celestis sic ira dei consurget in illos,\n  Sic victor populi leta trophea feres.\u2019[551]                        890\n    Rex hoc consilium credens dedit esse, puellas\n  Preparat insignes sidereasque genas:\n  Prelia mira parat, arcu non arcet Hebreos,\n  Non ferit hos ferro nec feriendo fugat:[552]\n  Pugnat non equitum loricis, set nec equorum\n  Loris, immo liris femineisque choris.\n  Hec canit, hec ludit, hec adiuuat arte decorem,\n  Vt gemino vultu fallat in ore decor;\n  Per faciem iacit ista facem, vomit hec per ocellos[553]\n  Sintillas, profert illa per ora fauos:                             900\n  Hee species animos predantur plebis Hebree;\n  Peccant, peccantes opprimit ira dei.\n    Rex tibi sume notam, quam te docet experimentum,\n  Et vetus exemplum det tibi scire modum.\n  Rex, et in exemplis regis concerne Sa\u00fclis,\n  Femina dum superest, qualia mira potest:\n  Demonis arte potens Maga suscitat illa prophetam,\n  Regis et ad nutum stare coegit eum.\n  Corpora que poterat sibi subdere mortua, viuos\n  Arte magis facili subderet illa viros.                             910\n  Qui premunitur non fallitur, ergo cauendum\n  Est tibi, rex, corpus vt sine labe regas.\n  Rex es, regina satis est tibi sufficit vna;\n  Hanc tibi consocies, sic docet alma fides:\n  Rex, ita si fugias viciorum pondera, mores\n  Et teneas, poteris quicquid habere velis.\n=Hic loquitur et ponit magnifico iam regi nostro Iuueni nuper\nSerenissimi Principis patris sui exempla, dicens quod, vbi et quando\nnecessitatis illud exigit facultas, rex contra suos hostes armorum\nprobitates audacter exerceat,[554] et quod ille nulla aduersitate\nconstanciam sui vultus videntibus aliis amittat.=\nCap^m. xiii.\n    Est tibi, rex, aliud, quod sis defensor in armis\n  Plebis; et vt iura de probitate tegas,\n  Huius in exemplum reminiscere facta paterna,\n  Cuius adhuc vigilans laus vbicumque sonat.                         920\n  Numquam de terra nomen delebitur eius,\n  Precellunt armis Hectoris arma sua;\n  Inque suam laudem que tuam mea scripta reuoluo,\n  Vt probitate memor sit tibi patris honor.\n  Iustus erat iustos, probus vnde probos sibi legit,\n  Nec sinit vrticas commaculare rosam:\n  Confluit in donis non parce dona merenti,\n  De largo corde fit sibi larga manus:\n  Extera depredat loca, set sua propria seruat,\n  Et sibi commisse prospera plebis agit.                             930\n  Eius enim laudes si nos cantabimus omnes,\n  Omnia sunt meritis ora minora suis:\n  Nulla suum meritum poterit complectere fama,\n  Vox minor est omnis laude ferenda sua.\n  Vt breuitate loquar, tantus princeps fuit ille,\n  Laudantum poterit quantus ab ore cani.\n    Francia sentit eum, recolens Hispannia vires,\n  Vnde subegit eam de probitate, timet.\n  Turbans hostiles turmas mediosque per hostes\n  Vt lupus ipse fame strictus dispergit ouile,\n  Hos premit, hos perimit, hos secat hosque necat.\n  Sobrius in gestis semper fuit ille, set hostis\n  Sanguine sepe suus ebrius ensis erat:\n  Pugnat et impugnat expugnans acriter hostes,[555]\n  Vaginam siccus mucro subire negat:\n  Fit satur hostilis hostili sanguine mucro,\n  Armorum pascit sanguinis vnda sitim\n  Intra vaginam mucro torpere recusat,\n  Euomitur gladius eius ab ore foras.                                950\n  Sicut aper querulis siluis latratibus actus\n  Letifero celeres conterit ore canes,\n  Sic magis audaces prope se quos attigit hostes,\n  Fulmineo gladii triuit in ore sui.\n  Singula perdomuit fera prelia more leonis;\n  Depopulans populos forcia castra ruit:\n  Vt predas raperet, audax descendit in hostes,\n  Hostica sunt eius colla subacta manu:\n  Colla superborum premit eius dextra per orbem;\n    Terra quieta fuit sub tali principe magno,\n  Non terret gladius quos tegit illa manus:\n  Sub ficu, sub vite sua, sub fronde, sub vmbra,\n  Quisque manet tutus nobilis ense ducis:\n  Sic robusta sua virtus plus surgit in altum,\n  Plus viget hoste suo, plus probitatis habet.\n  O rex, facta tui retine tibi patris, vt illa\n  Laus, quam promeruit, sit tribuenda tibi.\n  Audaces fortuna iuuans consummat in actum\n  Que sibi vult animus, et pociora dabit.                            970\n  Pax super omne bonum scandit, set quando probata\n  Bellum iura petunt, illud oportet agi:\n  Est tempus belli, sic sunt et tempora pacis,\n  Actibus in cunctis tu moderamen habe.\n  Hector, Alexander, fuerant dum nobiliores,\n  Sistere disparibus non potuere rotis:\n  Acta patris vince, maiorque vocaberis illo,\n  Totaque vox clamet laudis honore tue.\n  Rebus in aduersis ne laxes frena timori,[556]\n  Si dolor in mente sit, sine teste dole:                            980\n  Si dolor incurrat animum, similacio vultum\n  Erigat, et facies contegat inde metum:\n  Vultus iocundus timor hostibus est et amicis\n  Gloria, nam facies nuncia mentis erit.\n=Hic loquitur, quod absque iusticie experta causa rex bellare non\ndebet. Dicit insuper quod regie congruit dignitati, discreto tamen\nprouiso regimine, magis amore quam austeritatis rigore suos subditos\ntractare.=\nCap^m. xiiii.\n    Alta petens aquila volat alite celsius omni,\n  Et regem mundum corde figurat ea.\n  Vt sacra testantur citharistea scripta prophete,[557]\n  In celum tales cor posuere suum.\n  Pennatum Griphes animal pedibusque quaternis\n  Invitos homines carpit et horret equos:                            990\n  Designatur in hoc facinus crudele potentum,\n  Qui mortes hominum cum feritate vorant.\n  Est igitur melius aquile tibi sumere formam,[558]\n  Rex, vt amore pio regna quieta regas,\n  Griphis quam specie populum terrere pauore,\n  Semper enim superat acta timoris amor.\n    Non omnis qui timet amat, set amans timet omnis;\n  Plebs in amore manens plectit vtrumque simul.\n  Omnia vincit amor, amor est defensio regis,\n  Gloria plebis amor, laus et in orbe deo:                          1000\n  Plebs est regis ager, rex cultor qui colit agrum;[559]\n  Si male, fert tribulos, si bene, grana parit.\n  Qui bene regis agit regimen, rex est, set inique\n  Qui regit in viciis, ipse tirannus erit.\n  Si rex de predis viuat, malediccio plebis\n  Murmurat, et regi mota fit ira dei.\n  Lucratur populum que deum rex iustus vtrumque,\n  Statque per hoc regni firma corona sui.\n  Tange tuum pectus, pie rex, quo sumere possis\n  Regis ad imperium que meliora parant:                             1010\n  Si te nobilitas generosaque nomina tangunt,\n  In genus exemplum fer magis ipse tuum:\n  Nomine perspicuo cum sis generosus auorum,\n  Equipares stirpis moribus acta tuis.\n  Hoc in honore dei communi voce precamur,\n  Vt gemines animi nobilitate genus.\n    Pars sit in aspectu tibi quem deus equiparauit\n  Natura, precio, condicione pari:\n  Disceque cunctorum quod sit communis origo,\n  Nobilis est mentis quisquis virtute refulget,\n  Degener est solus cui mala vita placet;\n  Mores namque bonos veneratur curia celi,\n  Et celum iustus, non generosus, habet.\n  Esto memor, quod fratris amor tibi cuncta ministrat,\n  Datque tibi solus omnia fratris amor:\n  Fratris amor transit terrena, superna resumptis\n  Viribus ascendit, astra polumque petit:\n  Noticiamque dei dum querit, ad astra volare\n  Non timet, vt videat quis deus ipse Syon,                         1030\n  Quis rex inmensus et que sit visio pacis,\n  Quis ve locus celi, gloria quanta dei.\n  Ista decent regem meditari, sit quod in illis\n  Apcior vt reddat debita iura deo.\n  Noscere te studeas et amare deum, duo namque\n  Hec sunt, que tibi, rex, scire necesse iubet.\n  Hec est condicio sub qua tibi contulit esse\n  Viuendique modum conditor ipse tuus.\n=Hic loquitur secundum Salomonis experienciam, quod ceteris virtutibus\nad regni gubernaculum preualet sapiencia, que deo et hominibus regem\nmagis reddit acceptabilem.=\nCap^m. xv.\n    O pie rex iuuenis, iuuenili quid Salomoni\n  Contigit intende, sis memor vnde tui:                             1040\n  Hic bis sex puer annorum cum sacra dedisset\n  Dona deo, meruit nocte videre deum:\n  Quem deus alloquitur, \u2018Pete quod vis munus,\u2019 et inquit\n  Ille, \u2018Peto sensum, quo mea regna regam.\u2019\n  Regia diuino placuerunt verba fauori,\n  Responsumque deus reddidit istud ei:\n  \u2018Non plures annos nec opes nec ab hoste triumphos\n  Quesisti, dentur que petis ergo tibi:\n  Non solum sapiens, set diues eris super omnes,\n  Quos habuit mundus, quos vel habere potest.\u2019                      1050\n    O bene si speculo, rex, te speculeris in isto,\n  Quid magis expediens sit tibi scire potes.\n  Hiis tamen exemplis patet vt sapiencia regis\n  Ad regimen plebis est adhibenda prius.\n  Annus et annus abit, semper sapiencia stabit;\n  Stans super hanc petram non cadet vlla domus.\n  Res est grata senem iuueniliter esse iocosum,\n  Gracior est iuuenem moribus esse senem.\n  Qui gressu morum sequitur quo vult deus, illum\n  Precedit que suas firmat vbique vias.                             1060\n  Mane precare deum, quod leta dies tibi plaudat,\n  Vespere, quod tutus tempora noctis agas:\n  Nam rex qui summo se vult submittere regi,\n  Optinet in regno cuncta petita suo.\n    In manibus regum regalia ceptra tenentur,\n  Vt quasi per virgam cuncta nociua fugat.\n  O rex, ergo tue tua legi debita solue,\n  Corporis ac anime quod sit honoris age:\n  Sume bonos, depelle malos, sis iuris amator,\n  Sis pius et populum dirige lege tuum:                             1070\n  Set lex vt prosit, accedat gracia legi\n  Per Cristum, sine quo lex bona nulla datur:\n  Sit tibi iuris honor, timor excicii, pudor almus,[560]\n  Simplicitas animi, proximitatis amor.\n  Rex, ita si sapiens sapias sapienter ad omnes,\n  Tunc sapis in Cristo regna sapore bono.\n=Hic loquitur qualiter celi deus, qui est rex regum et dominus\ndominancium, a regibus terre pura mente precipue colendus est et super\nomnia metuendus.=\nCap^m. xvi.\n    O rex, quicquid habes dedit hoc deus, et nichil a te\n  Est quod habes proprium, vel quod habere potes:\n  Esse creaturam te nosce dei, nec ab eius\n  Tu discede viis, si bene stare velis.                             1080\n  Nobile corpus habes et singula membra decora,\n  Sit virtus animi sic magis illa tibi:\n  Vt foris est forma tibi splendida, splendeat intra\n  Mens tua, quod tibi, rex, sit decor ille duplex.\n  Labile forma bonum, species inimica pudoris\n  Vtile virtutum sepe retardat iter:\n  Forma dei munus, forma pars multa superbit,\n  Non tamen in sanctis stat viciata viris:\n  Non tibi forma deum set mens sincera meretur,\n  Non decet in rege quod mens contraria forme\n  Sit, set ab interius exteriora regas.\n    Qui tibi regna tulit, alii quo te venerantur,\n  Rex, in honore dei da tua vota deo.\n  Qui pius est Cristo, regi nichil ingruit hostis,\n  Subdita fortune sors magis immo fauet.\n  Si cupis vt timeant hostes tua ceptra, superni\n  Ceptra dei timeas, tuque timendus eris:\n  Sit tibi celsithronus metuendus ab arce polorum,\n  Cuius ad imperium flectitur omne genu.                            1100\n  Hic ruit, exaltat, infirmat, firmat et orbem,\n  Singula fertque sua regia corda manu:\n  Hic est rex in quo regnant per secula reges,\n  Hic est rex sine quo regna subacta cadunt,\n  Hic est rex per quem mors fine suo rapit omnes\n  Reges, reddit eos actibus atque suis.\n    Magnus erat Cesar totoque potencior orbe,\n  Nunc quem nec mundus ceperat, vrna capit.\n  Sic et Alexander fortissimus ille Macedo\n  Clauditur angusto, puluis et ossa, loco:                          1110\n  Maior erat magno mundo, modo nobile corpus\n  Exulis et victi vilis arena tegit.\n  Ecce diu res nulla manet mortalibus, ecce\n  Nullus honor prohibet, gloria nulla mori:\n  Non prosunt quicquam preconia vana sepultis,\n  Torquent famosos tartara sepe reos.\n  O de preteritis, pie rex, memorare futura,\n  Et reputa firmum quod sit in orbe nichil:\n  Cumque tibi spacium vite conceditur huius,\n  Semper ad omne bonum viue paratus opus.                           1120\n  Subditus esto deo, si tu vis vincere mundum:\n  Qui Cristo seruit, optima regna regit.\n=Hic loquitur qualiter rex in[561] caritate dei et proximi viuens,\ncontra superuenientem mortem, que nulli parcit regi, omni se debet\ndiligencia prouidere.=\nCap^m. xvii.\n    Omnes de morte statuit natura timere,\n  Sub cuius lege terminat omne genus:\n  Doctus et indoctus, pauper que potens moriuntur,\n  Omnes fine pari mors facit esse pares.\n  Vnccio nil valet hic, nichil hic insignia rerum\n  Regia, non sanant nec medicamen habent:\n  Gloria nulla potest in mundi rebus haberi,\n  Nec quo se mundus tunc tueatur habet.                             1130\n  Disce quod omnis honor oneri coniunctus adheret,\n  Est onus in fine maius honore tamen:\n  Cum magis excelsus fueris, magis adde timorem,\n  Ardua nam preceps gloria vadit iter.\n  Est hominis vita quasi milicies reputata,\n  Bella super terram nam tria semper agit:\n  Rex qui per medium belli transibit inermis,\n  Sepius incaute stulcior ipse cadit.\n  O rex, ergo tibi bene prouideas, quod iturus\n  Es, set vbi nescis, alta vel yma petens.                          1140\n    Omnia leta vale tibi sunt dictura memento,\n  Pauperis et regis exitus vnus erit;[562]\n  Nam nemo per se subsistere, nemo supremum\n  Securo poterit claudere fine diem.\n  Vt te de mundo moueas, bonus esse viator\n  Incipias, Cristi te sacra scripta monent:\n  Vt fugias hiemem scelerum, te floribus orna\n  Morum, virtutum luce choruscus eas.[563]\n  Motus ab Egipto veluti tentoria tendis,\n  Ad patriam vite dum properare studes.                             1150\n  Esto memor quod sis factus factoris ymago:\n  Cur? vt ei similis iure sequaris eum.\n  Expedit ergo tibi, totis vt viribus illum,\n  Qui te formauit teque redemit, ames.\n  Tanti regis opem, rex, ora, quod tibi vitam\n  Supleat et mortem muniat ipse tuam.[564]\n  Fac ea que tibi vis, bona vel mala, sic et habebis,\n  Te tamen in melius dirigat oro deus.\n=~Hic in fine regis epistolam breuiter concludit, dicens quod, sicut\nrex ex sue libertatis priuilegio sublimari et inde coram populo\ndominari magnificus affectabit, ita ad onus sui regiminis cum omni\niusticia supportandum coram deo iustum et humilem se presentabit. Non\naliter stabit regnum quod rex variabit.~=\nCap^m. xviii.\n    ~Regia maiestas veneracior est super omnes,~\n  ~Dum probus in regno rex regit acta suo.~                         1160\n  ~Ipse deum primo placat, populique secundo~\n  ~Corda trahit, mundum sic habet ipse bonum:~\n  ~In terra pacem scrutatur et inuenit illam,~\n  ~Quo celi regnum possidet ante deum:~\n  ~Sic magnus mundo viuus, set maior olimpo~\n  ~Mortuus, in Cristo regnat vtroque loco.~\n  ~Ista bono regi bona de bonitate superni~\n  ~Adueniunt; aliter non ita stabit iter.~\n    ~Si rex sit vanus, sit auarus, sitque superbus,~\n  ~Quo regnum torquet, terra subacta dolet.~                        1170\n  ~Omne quod est regi placitum non expedit illi,~\n  ~Que sibi iura volunt, absque rigore licent:~\n  ~Mira potest regis pro tempore ferre potestas,~\n  ~Vana tamen finis comprobat acta satis.~\n  ~Si positum lance sit onus cum regis honore,~\n  ~Non honor est tantus sicut habetur onus.~\n  ~Rex sibi commissas regni componere leges~\n  ~Debet, et a nullo tollere iura viro:~\n  ~Nunc tamen in plebe vox est, quod deficiente~\n  ~Sic bona iusticie fraus compta subintrat, et inde~\n  ~Inficit occultam lex hodierna fidem.~\n  ~Quo lex decessit, error sibi regna repressit,~\n  ~Vnde decet regem ponere iuris opem.~\n    ~O rex, ergo tui detergas crimina regni,~\n  ~Et rege discretus que tibi suadet opus:~\n  ~Perdita restaures communia iura, que leges~\n  ~Ad regnum reuoca, crimen et omne fuga.~\n  ~Si tibi subiectum cupias conuertere regnum,~[565]\n  ~Te prius in Cristo fac revenire deo:~[566]                       1190\n  ~Postque tuum populum stabilem tibi pacificatum~\n  ~Non vice terroris fac set amore magis.~\n  ~Corda tue plebis ita dum pacienter habebis,~\n  ~Nobilis in regno stabis vbique tuo:~\n  ~Dumque tuas leges mixtas pietate gubernes,~\n  ~Cuncta tue laudi gesta feruntur ibi.~\n  ~Si tamen econtra rigidus tua verteris acta,~\n  ~Vertet se populus qui solet esse tuus.~\n  ~Hec tibi, rex, scribo pro tempore nunc que futuro;~\n  ~Semper in ambiguo sors variatur humo.~                           1200\n_The chapter stands as above in_ SCEHG (_over erasure in all except_\nE): _the original form is given by_ DTH\u2082, _and both forms_ (_the\noriginal first_) _by_ LL\u2082.\n=Hic loquitur in fine istius Epistole, vbi pro statu Regis devocius\nexorat, vt deus ipsius etatem iam floridam in omni prosperitate\nconseruet, et ad laudem dei suique et sibi commisse plebis vtilitatem\nfeliciter perducat in euum.=\nCap^m. xviii*.\n    Rex celi deus et dominus, qui tempora solus\n  Condidit, et solus condita cuncta regit;                         1160*\n  Qui rerum causas ex se produxit, et vnum\n  In se principium rebus inesse dedit;\n  Qui dedit vt stabili motu consisteret orbis\n  Fixus ineternum mobilitate sua;\n  Quique potens verbi produxit ad esse creata,[567]\n  Quique sue mentis lege ligauit ea;\n  Ipse meum Iuuenem conseruet supplico Regem,\n  Quem videant sanum prospera Regna senem;\n  Ipse iuuentutem regat et producat in euum,\n  Semper et in melius dirigat acta deus.                           1170*\n  Consilium nullum te tangere possit iniquum,[568]\n  Rex nec in hac terra proditor esse tua;\n  Omne malum cedat, ne ledere possit, et omne\n  Est quod in orbe bonum, det deus esse tuum.\n    O tibi, Rex, euo detur, fortissime, nostro\n  Semper honorata ceptra tenere manu;\n  Assit et illa dies, qua tu, pulcherrime Regum,\n  Quatuor in niueis aureus ibis equis.[569]\n  Qualis et Augusti nuper preconia Rome\n  Extiterant laudis sint renouanda tibi.[570]                      1180*\n  Augeat imperium nostri ducis, augeat annos,\n  Protegat et nostras aucta corona fores:[571]\n  Stes magis, o pie Rex, domito sublimis in orbe,\n  Cunctaque sint humeris inferiora tuis.\n  Que magis eterne sunt laudis summus ab alto\n  Aurea det dextre fulgida ceptra tue:\n  Qui tibi prima dedit, confirmet Regna futuri,\n  Vt poteris magno magnus honore frui.\n  Sic tua processus habeat fortuna perhennes,[572]\n  Vt recolant laudes secula cuncta tuas.                           1190*\n    Ad decus imperii, Rex, ista tui metra scripsi\n  Seruus ego Regni promptus honore tibi.\n  Hec tibi que, pie Rex, humili de corde paraui,\n  Scripta tue laudi suscipe dona dei:\n  Non est ista mea tantum doctrina, sed eius\n  Qui docet, et dociles solus ab ore creat.\n  O iuuenile decus, laus Regia, flos puerorum,\n  Vt valor est in te, sic tibi dico vale.\n=~Quia, prout de communi voce audistis, modernorum condiciones\nper vniuersum orbem erroribus vbique mutantur, nunc de illorum\ncondicionibus qui nos precesserunt, precipue in ecclesia, que\niam diuisa est, diuersitatem sub exemplis figuratam consequenter\nvideamus.~=[573]\nCap^m. xix.\n    Poma cadunt ramis, agitantur ab Ilice glandes,\n  Marcescunt flores, defluit orta seges:\n  Proles granifera desistit reddere grana,\n  Irrita thura deo templa geruntque modo:\n  Qui color albus erat, nunc est contrarius albo,\n  Pallet et hec gemma que renitere solet.\n  Nunc est quod Babilon super vrbes nobilitatur,\n  ~Nec manus est fidei talis vt obstet ei~;[574]\n  Ecclesieque nouis virtus iacet obruta sompnis,\n  Et Synagoga quasi ~fit modo sponsa dei~.[575]                     1210\n  Nunc iustos veteres constat nec habere sequaces,\n  Omnes set morti preteriere boni:\n  Sique mali fuerant tunc temporis, ecce reviuunt,\n  Dummodo consimilis mos sit in orbe malis.\n    Decidit in mortem No\u00eb iustus, surgit et ille\n  Nembrot in arce Babel, spernit et ipse deum:[576]\n  Mortuus estque Iaphet, operit patris ipse pudenda,\n  Set modo deridens Cham patefecit ea.\n  Mortuus est Abraham fidei ~primordia querens~,[577]\n  Belus adest, ~que deos fabricat ipse nouos~.[578]                 1220\n  Mortuus est Ysaac, ~oritur genus vnde beatum,~[579]\n  ~Set modo degenerans Hismael obstat ei~:[580]\n  Mortuus estque Ioseph, erat ille pudicus, et ~Oza~[581]\n  ~Nunc sequitur carnem luxus amore suam~.\n  Mortuus est ~Moyses veteri~ de lege refulgens,[582]\n  ~Transgrediens Abiron viuit in orbe tamen~.[583]\n  Quem deus elegit Aron mors morte subegit,\n  Fomes et inuidie dat thimiama Chore.\n  Mortuus est curru celum qui scandit Helias,\n  Infera ~qui meruit~ viuit et ipse Dathan.[584]                    1230\n  Micheas moritur, viuit nec in orbe secundus,\n  Qui modo veridicus audet obesse malis;\n  Nam Sedechias super omnes esse prophetas\n  Vendicat, et cuncti nunc famulantur ei.\n  Est nec Heliseus, Naaman neque fit modo sanus,\n  Vult tamen en Giesi sumere dona sibi.\n  Euolat ex archa modo nec redit ipsa columba,\n  Cuius enim coruus iam regit ipse vices.\n  Sic capit exempla nullus de lege vetusta,\n  Quo testamentum defluit ecce nouum.                               1240\n    Dic vbi sunt illi qui nuper in ordine Cristi\n  Rebus et exemplis dogmata sancta dabant.\n  Mortuus est Petrus, stat Liberius modo, cuius\n  Custodit portas Simon in arte Magus.\n  Nuper conuersum de Saulo sencio Paulum,\n  Saulum de Paulo nuncque redire scio.\n  Gregorii scripta verbis seruanda iubemus,\n  Nostris set factis ipsa neganda damus.\n  Martini legimus donum, set diuitis aures\n  Nos surdas gerimus, quo bona nulla damus.                         1250\n  Dic vbi defunctis alter sit in orbe Thobias,[585]\n  Dic vbi vel pietas corda moderna mouet.\n  Aduerso paciens, conuerso tempore mitis,\n  Iob fuit, et stabili mente remansit idem:\n  Nunc tamen econtra de prosperitate superbit\n  Omnis, et aduerso tempore murmur agit.\n    Ordinis instructor nunc mortuus est Benedictus,\n  Set Iulianus adhuc viuit et obstat ei.\n  Fallit sal terre, non est in quo salietur,\n  Fetet ob hoc anima crimine carnis olens.                          1260\n  Non moritur granum, manet in se set modo solum,\n  Occupat et terram cardo que vastat eam:\n  Non manet in vite modo palmes, sic neque fructus\n  Fert ea, set sterilis sicca cremanda iacet.\n  Lux perit a Phebo stellarum lumine verso,\n  Et sinit eclipsim subdita luna suam.\n  Nunc nouus est Arius, nouus est quasi Iouinianus;\n  Dum plantant heresim, dant dubitare fidem:\n  Ecce diem noctem dicunt, tenebras quoque lucem,\n  Iniustum rectum; sic perit omne bonum.                            1270\n=Hic tractat quod, sicut virtuosis nuper in ecclesia existentibus\nsuccedunt viciosi, sic et mundi proceribus omnis milicie nuper de\nprobitate famosis succedunt modo alii, qui neque diuine neque humane\nlaudis digni efficiuntur.=\nCap^m. xx.\n    Legis diuine si cultores abiere,\n  Sic proceres mundi nunc abiere probi.\n  Mortuus est iustus Troianus, et ecce tirannus\n  Iusta statuta modo deprimit ipse Nero:\n  Conditor et legum nunc Iustinianus abiuit,\n  Set Dionisius has dampnat habere suas.\n  Mortuus est castus probus atque Valentinianus,\n  Tarquinus ceptri iam regit acta sui.\n  Largus Alexander moritur rex nuper opimus,\n  Et modo successit Cresus auarus ei.                               1280\n  Mortuus ille pius est Constantinus, et ecce\n  Antonius solio iam sedet ipse suo.\n  Ecclesie cultor Theodosius ipse recessit,\n  Successitque Leo, soluere vult et eam:\n  Insultor fidei Constancius acta prophanat,\n  Tiberiique modo deperit alma fides.\n  Mortuus est Iulius, qui regna subegit in armis,\n  Et Romam statuit omnibus esse caput.\n  Mortuus est Hanibal, per quem Cartago vigebat,\n  Iam neque Cartago, set neque Roma viget.                          1290\n  Hector, in ense suo qui nuper erat metuendus,\n  Nunc magis est Heleno bella timente pauens:\n  Corruit Eacides, pro quo surrexit inermis\n  Tersites, que suus indiget ensis ope.\n    Mortuus est sapiens Salomon Roboasque reviuit,\n  Quo superant iuuenes prouida dicta senum.\n  Distat amor Ionathe que Dauid modo dissociatus,\n  Ex odioque furit invidus ipse Sa\u00fcl:\n  Consulit hic eciam modo Phitonem mulierem,\n  Dumque dei vacuum gracia linquit eum.                             1300\n  Nunc induratum persistit cor Pharaonis;\n  Sentit amara dei, nec timet inde deum:\n  Sic redit in vulnus nullo medicante cicatrix,\n  Que prius et tenuit sors mala, peior habet.\n  Consilium prauum nunc creditur Achitofellis,\n  Consulit et Cusay, quis neque credit ei:\n  Inuidiaque Ioab inmunem iam necat Abner,\n  Nec sibi cum rege quem sinit esse parem.\n  Qui fuerat iudex Cato iustus ab vrbe recessit,\n  Nunc occisus Abel iustus fratris perit ense,\n  Approbat hoc licitum lex tamen esse modum:[586]\n  Nunc Mardocheum suspensum cerno, set Aman[587]\n  Eripitur laqueo, lex sinit ista modo.\n  Nunc iterum Cristus sine culpa fit crucifixus,\n  Et Barabas latro liber abibit eo.\n  Sic cadit et stratum ius nescit noscere iustum,\n  Nec virtus animi iam regit acta viri.\n=Hic loquitur adhuc[588] vlterius super eodem, qualiter loco eorum qui\nnuper casti fuerunt et constantes, surrexerunt modo alii, qui huius\nseculi vanitatem concupiscentes pudoris constanciam penitus amiserunt.=\nCap^m. xxi.\n    Mortuus est vicia Socrates virtute restringens,\n  Dispensare quibus nunc Epicurus adest:                            1320\n  Vana relinquendo nunc mortuus est Dyogenes,\n  Vanus et hunc mundum nunc Arisippus habet.\n  Mortuus est corpus castigans virgo Phirinus,\n  Mechus et Agladius viuit in vrbe nouus.\n  Mortuus est Troilus constanter amore fidelis,\n  Iamque Iasonis amor nescit habere fidem:\n  Solo contenta moritur nunc fida Medea,\n  Fictaque Crisaida gaudet amare duos.\n  Estuat in lumbis incasta Semiramis, et nunc\n  Vix si Cassandra casta manere queat:                              1330\n  Mortua Penolope, sic est Lucrecia Rome,\n  Et regnant Circes atque Calipsa pares.\n  Ammodo Iustina, luxus que spreuit iniquos,\n  Transiit, et Thaisis fit resupina magis.[589]\n    Nunc amor est Paridis communis in orbe quietus,\n  Vt sine nunc bello quisque fruatur eo.\n  Non Hymeneus in hiis conseruat pacta diebus,\n  Set Venus in thalamis reddit agenda suis:\n  Aurum sponsatur, vultuque decora paratur\n  Ad thalamum Veneris pluribus apta viris.                          1340\n  Mutua cura duos et amor socialis habebat\n  Nuper, et vna tamen nunc sibi quinque trahit:\n  Vt duo sint carne simul vna lex dedit olim,\n  Ad minus inque tribus nunc manet ordo nouus.\n  Nunc iubet ipsa Venus et habet sua castra Cupido,\n  Castus et ad presens tempus abiuit amor.\n  Ales habet quod amet; cum quo sua gaudia iungat,\n  Invenit in media femina piscis aqua:\n  Cerua parem sequitur, serpens serpente tenetur:\n  Femina virque thoro sunt magis vna caro.                          1350\n    Heus, vbi pacta fides? vbi connubialia iura?\n  Responsis careo, que ferat alter homo.\n  Ferrea frons laus est, nescit que signa pudoris,\n  Et pudor a vicio desinit esse pudor:\n  Quam solet inque genis ornare rubor muliebris,\n  Absque pudore malo plus furit ipsa viro.\n  Graculus ipsa quasi tacet, et quasi casta columba\n  Se gerit, et paciens est tibi spina rosans:\n  Vt laticem cribro, sic in muliere recondo\n  Consilium, set eo scire potes quod amo.                           1360\n  Dum Iesabel regnat blando sermone pervngens,\n  Qui fuerat Iosue, vertitur hic in Achab.\n  Dum caput inclinat viciis, sibi subdita membra\n  Succumbunt ipsis vi vel amore malis:\n  Comptaque sic viciis stat florigerata voluptas,\n  Est quoque virtutis flos pede trita viris.\nFOOTNOTES:\n[500] 31 mos SCEHGT mox DLH\u2082\n[501] 65 gignit CEDL gingnit SHG gingit T\n[502] 72 rethia CE\n[503] 79 volitans CE\n[504] 93 volitat CE\n[507] 194 subdet SH subdat CEGDL\n[509] _Heading_ 4 pestelencie SH pestilencie CEDL\n[510] 303 sub acta C\n[512] 353 Aproprias SC Approprias EHGDL\n[513] 405 que tunc modo C\n[515] 445 id _erased in_ C\n[517] Cap. vii. _Heading_ 5 ff. innocenciam--excusat] omnipotens qui\ncuncta discernit causas melius nouit G (_ras._) D (_Heading om._ L)\n[520] _After_ 522 D _has the following_:--\n  Regis namq_ue_ modus alios moderat_ur_, _et_ omnis\n  Iuris ad officium dicitur esse caput.\n  Si bonus esse velit Rex, hii qui sunt bonitatis\n  Sunt magis edocti condicione sua:\n  Si malus esse velit, simili Rex sorte clientes,\n  Vt sibi complaciant, eligit, ornat, amat.\n  Iamq_ue_ supercreuit dolus _et_ defecit honestas,\n  Sentit _et_ opprobrium, quod fuit ante decus.\n_Then_ l. 522 (_repeated_) _and_ 523 ff.\n[521] 536 vlterius SH (v _nearly erased in_ S)\n[522] 555 negligit S respuit CEHGDL\n[529] 566* complaceant H\u2082\n[530] 576* de peste H\u2082 depiste T\n[531] 579* supercernit T deficit T\n[532] Cap. viii. _Heading_ 3 regnaturo] excelentissimo T (_text over\nerasure_ SCHG)\n[533] 3 doctrine causa] in eius honore T (_text over erasure_ SCHG)\n[534] 613 super es SGDL superes CEHT\n[535] Cap. ix. _Heading_ 1 rex _om._ C\n[536] 652 fatescat H\n[537] 658 impungnat S\n[538] 663 Viperium CE\n[540] 698 periat SHT pereat CEDL\n[541] 700, 705 periat SHT pereat CEDL\n[542] Cap. x. _Heading_ 2 supportet erigat _et_ defendat D\n[543] 743 sanctita DT sancciata L\n[544] 765 fatuos ve C statuam ve E\n[545] 779 soluente CEH iubente SGDL\n[547] 792 septra C sceptra E\n[548] 849 decorq_ue_ C\n[549] Cap. xii. _Heading_ 1 illecebra CE (_so also below_)\n[550] 873 Exemplo C\n[551] 890 leta] victa C\n[552] 894 fugat] furit CEH\n[554] Cap. xiii _Heading_ 4 excerceat C excerciat L\n[555] 945 Pugnat et impugnat expugnans CEDL Pungnat et impu_n_gnat\nexpugnans S Pungnat et impu_n_gnat expu_n_gnans HGT\n[557] 987 cytharistea CE citheristea D citheristia L\n[558] 993 aliquile S\n[559] 1001 agrum] illum C\n[560] 1073 excicii SEHGDLT exicii (_corr._) C\n[561] Cap. xvii. _Heading_ 1 in _om._ C\n[562] 1142 et SL vt (ut) CEHGD\n[563] 1148 choruscus SD coruschus E coruscus CHT coruscas L\n[564] 1156 Supleat SEG Suppleat CHDL\n[565] 1189 O qui subiectum poteris tibi flectere regnum H O q_ua_m\nsubiectum poteris tibi flectere regnum CE\n[566] 1190 Si prius in mundo sis pius ipse deo C\n[568] 1171* te tangere T detangere DL\n[573] Cap. xix. _Heading_ Hic recapitulat quodammodo sub figuris et\nexemplis tam veteris quam noui testamenti, in quibus pretendit quod\neorum loco qui in omni sanctitate legem dei et fidem Cristi primitus\naugmentantes Ecclesiam colebant, et a diu mortui sunt, iam resurgunt\nalii precipue de Clero, qui illam omni viciorum multitudine suffocantes\ncorrumpunt DLTH\u2082 (_but_ multitudinem _for_ multitudine)\n[574] 1208 _Text_ SCEHG Subditur ecce sibi vrbsque beata dei DTH\u2082 _Both\nforms given in_ LL\u2082\n[575] 1210 fit modo sponsa dei SCEHGL peruigil obstat ei DTH\u2082\n[576] 1216 Nembroth CED\n[577] 1219 primordia querens SCGL scrutator et ecce EHDTH\u2082\n[578] 1220 _Text_ SCGL qui diis dat thimiama suis EHDTH\u2082 (q_ue_ E)\n[579] 1221 cui rite deus benedixit EHDTH\u2082\n[580] 1222 Nunc maledictus enim viuit et ipse Caym EHDTH\u2082\n[581] 1223 f. et alter Qui facit econtra regna moderna regit EHDTH\u2082 et\nalter Nunc sequitur carnem nilque pudoris habet LL\u2082\n[582] 1225 Mortuus estque docens Moyses EHDTH\u2082 (decens D)\n[583] 1226 Ac Abiron murmur cum grauitate datur EHDTH\u2082\n[584] 1230 Infera descendens EHDLTH\u2082\n[585] 1251 defunctus DT\n[586] 1312 esse] ecce CE\n[587] 1313 Mardocheum S (_corr._) CED Madocheum HGLT\n[588] Cap. xxi. _Heading_ 1 adhuc _om._ CE\n[589] 1334 Taysis CE\n=Postquam de singulis gradibus, per quos tam in spiritualibus quam in\ntemporalibus error vbique diffunditur, tractatum hactenus existit,\niam secundum quorundam opinionem tractare intendit de pedibus statue,\nquam Nabugodonosor viderat in sompnis, quorum videlicet pedum quedam\npars ferrea, quedam fictilis, in figura deterioracionis huius mundi\nextiterat, in quam nos ad presens tempus, quod est quodammodo in\nfine seculi, euidencius devenimus. Et primo ferri significacionem\ndeclarabit.=\n=Incipit liber Septimus.=\nCap^m. i.\n    Quod solet antiquis nuper latitare figuris,\n  Possumus ex nostris verificare malis:\n  Quod veteres fusca sompni timuere sub vmbra,\n  Iam monstrat casus peruigil ecce nouus.\n  Nunc caput a statua Nabugod prescinditur auri,\n  Fictilis et ferri stant duo iamque pedes:\n  Nobilis a mundo nunc desinit aurea proles,\n  Pauperies ferri nascitur atque sibi.\n  Non modo magnanimi volat inclita fama per orbem,[590]\n  Cuius honor mundo congruit atque deo:                               10\n  Non modo pauperibus spergit sua munera largus,\n  Nec fouet in mensa vix modo diues eos:\n  Vix pietate modo nudos quis vestit egenos,\n  Nec capit hospicio quos scit egere vagos.\n  Non manet obtrusis qui carcere vult misereri,\n  Sana nec infirmos que iuuat vlla manus:\n  Inter discordes antiqum fedus amoris\n  Non est ad presens qui reparare venit.\n    Nunc tamen esse duas specialius estimo causas,\n  Ex quibus hic mundus desinit esse bonus.                            20\n  Harum luxuria reperitur in ordine prima,\n  Ex qua torpor hebes nascitur atque quies.\n  Sic causatur ea miles modo tardus ad arma,\n  Quem mulier thalamis mulcet amore suis;\n  Et clauduntur ea cleri communiter ora,\n  Quod nequit ipse modo psallere vota deo.\n  Concilium Balaam nos vicit per mulieres,[591]\n  Vnde deo moto plebs sua quassa perit.\n  Altera set causa nunc temporis astat auara,\n  Que fouet invidiam semper in orbe nouam.                            30\n  Hec predat, pugnat, occidit iuraque falsat,\n  Quod nequit a bello pax reuenire suo:\n  Exterius domini tractant bona pacis auari,\n  Set tamen interius stant sibi bella prius.\n  Dum poterit guerra plus pace recondere lucra,\n  Nescit auaricia pacis amare bona:\n  Nec sinit invidia tua te michi ferre quieta,\n  Lacrima namque mea ridet in aure tua.\n  Nil tibi si populus plangat sua dampna subactus,\n  Dum commune malum dat tibi ferre lucrum.                            40\n    Sic et auaricia procerum se subdere corda\n  Dicit, et hii dicunt subdere iura volunt:\n  Sic honor ingenuus descessit victus ab auro,[592]\n  Ad loca iusticie nec revenire studet:\n  Sic patet ydropicus nummorum gustus auari;\n  Dum bibit, inde sitis appetit ipsa magis:\n  Sic census non diues habet, set habetur ab ipsis,\n  Sic dominus seruo seruit et ipse suo:\n  Sic viget ipse foris diues, tamen intus egenus;\n  Sic habet ipse nichil, dum nichil omne putat.                       50\n  Saxea duricies mentisque liquescere nescit,\n  Nec pietatis ope soluitur inde gelu:\n  Pauperis in lacrimis deridet, vultque labore\n  Pauperis oppressi ferre quieta sibi.\n  Sic etenim nummis animus sepelitur auari;\n  Hos habet ipse deos, nec scit habere deum.\n=Hic loquitur contra istos auaros omni ferro in hoc precipue tempore\nduriores, quorum diuicie, nisi participentur, nullius, vt dicit,\npossunt esse valoris.=\nCap^m. ii.\n    Heu! quid opes opibus cumulat qui propria querit,\n  Cum se nemo queat appropriare sibi?\n  Nil possessus habet, quia quisquis habetur habere\n  Nulla potest; se non possidet, ergo nichil.                         60\n  Seruit habens habitis, nec habet set habetur, auarum\n  Census habet, domino predominantur opes.\n  Cum nequeas tuus esse, tuum nichil est; suus esse\n  Nemo potest, igitur est nichil hoc quod habes.\n  Si quis enim dominum rerum sibi subdit, et ipsa\n  Res serui domini dicitur esse sui:\n  Euicto seruo sequitur possessio seruum,\n  Et cedunt domino seruus et eius opes:\n  Adquirit domino, nil adquirit sibi seruus;\n  Quicquid habet, dominum constat habere suum.                        70\n  Seruus auaricie sibi non dominatur, abutens\n  Arbitrio proprio proprietate caret.\n  Cum proprium nichil esse scias, est danda facultas,\n  Queque retenta nocent, particulata iuuant.\n    Nullus enim poterit veraciter esse beatus,\n  Qui sua cum socio participare nequit.\n  Qui dare nulla potest, satis ipsum constat egere;\n  Cum desit cui det, diues egenus erit;\n  Diues in hoc quod habet, set semper egenus in illo,\n  Quod non sit cum quo participabit opes.                             80\n  Si tibi sit rerum possessio larga, nec vllus\n  Sit tua cui dones, copia nulla tibi:\n  Si tibi sit facies, sit honor, sit forma, sit alta\n  Mens tibi, si tamen hoc nesciat alter, eges.\n  Dispensa quod habes, vt consulit vsus, ad vsum,\n  Non ad auaricie pabula confer opes:\n  Da nudis, da pauperibus de pinguibus vti;[593]\n  Pingit amiciciam commoditatis amor.\n  Cum bona cuncta regas, vel ad esum sunt vel ad vsum;\n  Velle tuum rebus vtere sicut habes.                                 90\n  Instat auaricia set tanta modo, quod ad aures\n  Diuitis est nichilum quod mea scripta ferunt.\n    Non modo magnates tantum fore constat auaros,\n  Hos set vulgares nouimus esse reos.\n  Vt gallina suum granis iecur implet habundum,\n  De minimis magnum sumit et ipsa cibum,\n  Striccius hic nummos imbursat et auget auarus,\n  Nil sibi tam modicum, quin dat habere lucrum.\n  Iniungit proprio talis ieiunia ventri,\n  Vt pariat loculus fercula plura suus.                              100\n  Ferreus ille tenax sua seruat corde tenaci\n  Propria, quod nullus participabit eis;\n  Perdidit et cordis clauem, qua vult pietatis\n  Officium claudi, ne deus intret ibi.\n  Sic nequit ipse suis sibi sumere gaudia questis;\n  Omnia dumque tenet, nec sibi quicquid habet.\n  Pectora sic ferri gestant homines quasi cuncti,\n  Dum caput a statua decidit ecce sua.\n  Aurea que fuerant iam ferrea tempora constant;\n  Ferrea condicio sic manet inque viro:                              110\n  Aureus atque modus probitatis, quem coluerunt\n  Patres, nunc cupido deperit ecce modo.\n    Plus cupiens miser est, non qui minus optinet; immo\n  Qui sibi contentus est, habet ipse satis.\n  Diuitis autem diuicias non dampno, set illas\n  Approbo, si dentur quando requirit opus:\n  Non quia diues habet nummos, culpabitur, immo\n  Se quia nec fratres non iuuat inde suos.\n  Si sibi larga manus foret, vnde pararet egenti\n  Partem, tunc laude mammona digna foret:                            120\n  Se tamen vnde iuuet alios vel, diues in orbe\n  Vix hodie viuit, qui sibi seruat opes.\n  Sermo, \u2018Tene quod habes,\u2019 qui scribitur Apocalipsi,\n  Iam sua completi iura vigoris habet:\n  Iam noua sunt silicis circum precordia vene,[594]\n  Et rigidum ferri semina pectus habet.\n  Pauperis ex clamore sonos non percipit, immo\n  Diues in auditu fingitur esse lapis.\n  Tempus erit quo tu, qui nunc excludis egentes,\n  Ibis in extrema pauper egendo loca.                                130\n  Ad ferrum, secla, iam vos venistis ab auro,\n  Et magis est vile, nobile quicquid erat:\n  Posterior partes superatque cupido priores,\n  Nec scit honor solium, quod solet esse suum.\n=Hic loquitur de statue secunda parte pedum, que fictilis et fragilis\nerat, et de eiusdem partis significacione.=\nCap^m. iii.\n    Vltima per terras superest modo fictilis etas,\n  Vnde pedes statue dant michi signa fore.\n  Non cicius figuli fragilis nam fictilis olla\n  Rupta fit in testas, dum lapis angit eas,\n  Quin plus condicio fragilis temptata virorum\n  Rupta iacet vicii de grauitate sui.                                140\n  Fictilis est laicus, set fictilior modo clerus\n  Eius in exemplis causat agenda malis:\n  Sic sacra scripta caro conscribitur vndique mundo,\n  Littera quod Cristi nulla videtur ibi.\n  Qui iubet vt carnem vincamus, cernere victum\n  Possumus, et doctum spernere dogma suum.\n  Clerus habet voce sibi nomen spirituale,\n  Spiritus in carnem vertitur ipse tamen:\n  Carnis enim vicia sunt sic communiter acta,\n  Quod de continuis vix pudet vsus eis.                              150\n  Fit quasi nunc mulier hominis dominus que magister,\n  Vir fit et ancilla subdita, prona, pia:\n  Debilis in fortem ruit et vecordia vincit,\n  Qui foret et sapiens, fictilis ipse cadit.\n  Preuia dum clerus Veneris vexilla subibit,\n  Iam Venus a tota gente tributa petit.\n    Gallica peccata, nuper quibus hii ceciderunt,\n  Clamant iam nostras intitulare domos:\n  Nunc licet alterius sponsam quod quisque frequentet\n  Est status ingenui, dicitur illud amor.[595]                       160\n  Non erit hoc laicis vicium set gracia magna,\n  Dum sit adulterio magnificatus homo,\n  Dummodo sponsa stuprum perquirit adultera donis:\n  Soluet ob hoc sponsus, qui luet illud opus.\n  Sic se nunc homines vendunt, quasi sint meretrices,\n  Prospera dum Veneris larga sit illa manus:\n  Sic sub mendaci specie grossantur amoris,[596]\n  Perque nephas tale lucra pudenda petunt.\n  Set qui de clero sponsam promotus adoptat,\n  Plura dabit Veneri, sit quod adulter ibi:                          170\n  Pauper enim frater capit hic quod ibi dabit, et sic\n  Aut dans aut capiens proficit ille magis.\n  In causa fragili sic causat fictilis etas,\n  Quo nunc de facili frangitur omnis homo.\n    Ficta set ypocrisis fraudes celare latentes\n  Temptat, et occulto turpia plura facit:\n  Sic viget in facie ficti palloris honore,\n  Macrior vt vultus sordida facta tegat:\n  Set neque iusticia maxillas mentis adornat,\n  Immo placens mundo fert maledicta deo.                             180\n  Sic vrtica rose faciem furatur, et ~auri~\n  Sub specie plumbum dat latitare ~dolum~:[597]\n  Sic latet iniustum sub iusto, sic maledictum\n  Sub sancto, que ~scel~us sub recolente fidem:[598]\n  Virtutum clamidem foris induit, interiorem\n  Contegat vt culpam, ne quis abhorret eam.\n  Sic foris apparet ~rutilans albedo~, set intus[599]\n  Omnis spurcicie tecta nigredo latet:\n  Sic ~quasi vox pacis odium blanditur ad aures~,[600]\n  ~Os dat amicicias mensque timenda minas~;                          190\n  Sicque columbinis stat pennis coruus amictus,\n  Turturis ~et falco~ fingit ~habere modum~:[601]\n  Sic animus Sathane gerit aspectum Gabrielis,\n  Est caput ancille, cauda set anguis erit:\n  Sic mellita bona visu tibi monstrat aperta,\n  Que si gustabis, sunt tibi mirra magis.\n  Disce quod ypocrisis est demonis archa, reclusum\n  Sub qua peccati continet omne nephas.\n  Non acus abscondi valet in sacco, set ad extra\n  Feruidus ex stimulo quod videatur agit;                            200\n  Nec latet ypocrisis ita quod non se manifestat,\n  Et sua quod virtus non viciata patet;\n  Hocque sui vicium vicii vult pandere glosam,\n  Dum furit impaciens, ira reuelat eum:\n  Mendacisque diu pietatis fallitur vmbra,\n  Tam cito, cum grauius quid sibi ferre velis.\n  Sic lupus agnelli tectus sub vellere dentes\n  Nudat, et infecta pandit operta mala:\n  Sub vicii taxa sic virtus victa laborat,\n  Liber et a seruo nil modo iuris habet.                             210\n  Ad placitum viciis laxantur frena pudoris,\n  Vt tollant gratam moribus ire viam.\n  Sic ego concludo breuiter, virtus quod vbique\n  Subiacet, et vicium scanna priora tenet:\n  Omnis et econtra fallit modo regula versa,\n  Sunt et in orbe nouo cuncta referta dolo.\n=Hic loquitur adhuc vlterius de miseriis que in pedum statue\ndiuersitate nouissimis iam temporibus eueniendis figurabantur: dicit\nenim quod ea que nuper condicionis humane virtuosa fuerant, in suum\nmodo contrarium singula diuertuntur.=\nCap^m. iiii.\n    Res fit amara modo dulcis, fit dulcis amara,\n  Fedaque fit pulcra, deficit ordo quia:[602]\n  Fit scola nunc heresis, fiunt peccataque mores,\n  Fit dolus ingenium, raptaque preda lucrum:                         220\n  Fit sacer ordo vagus, fingens ypocrita sanctus,\n  Magniloqus sapiens, stultus et ipse silens:\n  Confessor mollis peccator fit residiuus,\n  Verba satis sancta, facta set ipsa mala.\n  Custodit vulpis modo pullos et lupus agnos,\n  Perdices nisus lignaque sicca focus.\n  Doctores vicia mendacia ~suntque prophete~;\n  Fabula ficta placet, litera sacra nichil:\n  Displicet expediens doctrina, set illa voluptas\n  Dictorum Veneris gaudet in aure satis.                             230\n  Nunc amor est luxus, et adulterium modo nubit,\n  Et iubet incestus iura pudica michi:\n  In vulgum clerus conuertitur, et modo ~vulgus~\n  In forma cleri disputat acta dei.\n    Sunt serui domini, sunt et domini modo serui;\n  Qui nichil et didicit, omnia scire putat:\n  Rusticus ingenui se moribus assimilari[603]\n  Fingit, et in veste dat sua signa fore;\n  Isteque se miserum transfert gentilis in illum,\n  Vultque sui vicii rusticitate frui.                                240\n  Sic modus est pompa, probitas iactancia, risus\n  Scurrilitas, ludus vanus et absque deo.\n  Nunc fautor scelerum specialis habetur, et obstans\n  Alterius viciis est inimicus ei:\n  Nunc magis est carus vir blandus in aure pervngens,\n  Et duplex lingua rethor habetur ea.\n  Nunc puer impubes sapiencior est Citherone\n  Regis in aspectu, plusque Catone placet:\n  Blandicieque sue nunc gestant premia lingue,\n  Quas mundi proceres magnificare vides.                             250\n    Absit honor cunctis nisi lingue, que velut Eccho\n  Auribus in regis consona verba sonat.\n  Quod culpas culpat, quod laudas laudat et ipse,\n  Quod dicis dicit, quod colis ipse colit.\n  Rides, arridet: fles, flebit: semper et equas\n  Imponet leges vultibus ipse tuis.[604]\n  Premia iudicium Philemonis nulla meretur,\n  Dum tamen hoc verum sit quod ab ore refert.\n  Quem prius infantem texit pastoria pellis,\n  Iam subito blanda sindone verba tegunt.                            260\n  Curia nulla suum veterem conseruat honorem,\n  Vrbs neque iusticiam, terra nec vlla fidem.\n  Sunt magis arma forum quam nobilitas, quibus ille\n  Garcio sutoris nunc galeatus adest:\n  Fuluus iam talus nimis est communis, eoque\n  Non honor est armis vt solet esse prius:\n  Namque superbus inops, dum non habet vnde superbe\n  Se regat, ex predis viuit vbique suis.\n    Debilitas regni surgit, vires requiescunt,[605]\n  Sic paleas multas granaque pauca vides:                            270\n  Corda latent leporum, panduntur et ora leonum,\n  Aurea nunc verba plumbeus actus habet.\n  Nuncque solent homines consumere larga loquendo\n  Tempora, sermoni deficiente die;\n  Et bona, que regnum concernunt, vtiliora\n  Discordes animo posteriora sinunt.\n  Factis de nostris hodie conuertitur in cras,\n  Dicuntur facta que peragenda manent.\n  Nunc aliena sibi vult regna superbia subdi,\n  Que vix in proprio stat semituta solo.                             280\n  Bella tonat valide thalamis audacia lingue,\n  Vecors set campis non mouet illa manus:\n  Sub facie guerre nos multant vndique taxe,\n  Vniusque lucro milia dampna scio.\n  Libertas solita nuper modo fertur auara,\n  Et magis ingrata condicione grauat:\n  Omnia pre manibus promittit premia seruis,\n  Nec memoratur eo, cum bene fecit homo.\n  Nil vetus exemplo nunc regula sufficit, immo\n  Acta loco iuris ammodo velle reget.                                290\n    Est modo fel mellis, et liuor amoris ad instar;[606]\n  Quod patet exterius, hoc nichil intus habet.\n  Vox leuis illa Iacob, Esau manus hispida nuper\n  Fallebant, set ob hoc signa futura dabant:\n  Quicquid verba ferunt modo nam bonitatis ad aures,\n  Cum probat illud opus actus, iniqua gerit.\n  Cessit iusticia cessitque fides sociata,\n  Fraus, dolus atque suum iam subiere locum.\n  Nunc socii luctus socio velut organa plaudunt;\n  Ex dampno fratris frater sua commoda querit,\n  Et soror ad laudem raro sororis agit:\n  Filius in matre iam sentit habere nouercam,\n  Sentit et hec nati plurima facta doli:\n  Filia maternos actus detractat, et ipsa\n  Mater iam natam spernit et odit eam.\n  Filius ante diem patrios iam spectat in annos,\n  Nec videt ex oculis ceca cupido suis:\n  Sit licet ipse parens, natis minus impius ipse\n  Non est, nec cordis viscera suplet eis:                            310\n  Nullus amor parcit cuiquam quem ledere possit;\n  Quod voluere duo, tercius esse negat.\n  Plebs sine iure manet, non est qui iura tuetur,\n  Non est qui dicat, \u2018Iura tenere decet.\u2019\n  Viuitur ex rapto, vix hospes ab hospite tutus,\n  Nec socer a genero, dum vacat ipse lucro.\n    Tempore nunc plures odio remanente salutant,\n  Tempus et ad vomitum ruminat ira suum:\n  Facta mouent odium, facies exorat amorem,\n  Oscula pretendit os, manus atque ferit.                            320\n  Pectoribus mores tot sunt quot in orbe figure,\n  Nec longum stabile quid bonitatis habent:\n  Vtque leues Protheus sese tenuauit in vndas,\n  Nunc leo, nunc arbor, nunc erat hircus, aper,\n  Sic modus ad presens hominum mutabilis extat,\n  Nec scio quo possum firmus adire gradum.\n  Vacca sit an taurus non est cognoscere promptum,\n  Pars prior apparet, posteriora latent:\n  Sic prima facie non est cognoscere verbum;\n  Qui nichil occultat, pondera finis habet.                          330\n  Dum fueris felix, plures numerantur amici,\n  Aspera si fuerint tempora, solus eris:\n  Vt lepus in variis fugiens se munit in aruis,\n  Errat et in nulla sede moratur amor.\n  Tempore creuit amor antiquo, set resolutus\n  Vix vltra quo nunc progrediatur habet:\n  Illud amicicie quondam venerabile nomen\n  Cessit, et in questu pro meretrice sedet.\n  Orbis honorifici periunt exempla prioris,\n  Et nichil est de quo iam sit habenda fides.                        340\n    Nunc amor est solus, nec sentit habere secundum,\n  Stans odioque tibi diligit ipse tua.\n  Sic est quod non est lepus et leporarius vnum;\n  Nescio quod video, sum neque cecus ego.\n  Est odium commune modo, set amor quasi fenix\n  Per loca deserta solus in orbe latet.\n  Est nocuum ferrum ferroque nocencius aurum,\n  Cuius nunc bello sternitur omnis homo.\n  Quid modo, cumque manus mentitur dextra sinistre,\n  Dicam, numquid homo credet id ipse sibi?[607]                      350\n  Omnibus in causis, vbi commoda sunt ve voluptas,\n  Nunc modus est que fides non habuisse fidem:\n  Sicque pedum statue duplex variata figura\n  Quam varios hominum signat in orbe dolos.\n  Vndique dampna fluunt, quod in isto tempore liber\n  Nescio pacificis quo fruar ipse viis.\n  Expers invidie paupertas sola manebit,\n  Quam supplantare nullus in orbe studet.\n  O miser et felix pauper, qui liber vbique\n  Cum requie mentis absque pauore manes!                             360\n  \u2018O mundus, mundus,\u2019 dicunt, \u2018O ve tibi, mundus,\n  Qui magis atque magis deteriora paris!\u2019\n  Quid sibi sit mundus igitur, que forma vel eius,\n  Que vel condicio, singula scire volo.\n=Quia vnusquisque ad presens de mundi fallaciis conqueritur, intendit\nhic de statu et condicione mundi, necnon et de miseria condicionis\nhumane, tractare consequenter.=\nCap^m. v.\n    Mundus enim sibi dat nomen, set mundus haberi\n  Ex inmundiciis de racione nequit:\n  Sordibus est plenus, viciorum germine plenus,\n  Plenus peccatis, plenus vbique dolis.\n  Tempora mutantur mutantur condiciones,\n  Mutanturque status, nec manet ordo diu.                            370\n  Discite quam prope sit et quam vicina ruina,\n  Talis enim nullum que releuamen habet:\n  Discite quam nichil est quicquid peritura voluptas\n  Possidet et false vendicat esse suum.\n    Vita quid est presens? temptacio, pugna molesta;\n  Hic acies semper, semper et hostis adest:\n  Fur opibus, guerra paci, morbusque saluti\n  Inuidet, et corpus nostra senecta premit:\n  Sicque perit placite paulatim gracia forme,\n  Nullaque de multis que placuere manent.                            380\n  Nam gustata minus sapiunt, vix sentit odores,\n  Vix quoque clamosos percipit aure sonos:\n  Caligant oculi, de toto sola supersunt\n  Vix cutis et neruis ossa ligata suis.\n  Estates odit, hyemes et frigora culpat,\n  Nec querulo possunt vlla placere seni:\n  Frigore nunc nimio, nimio nunc leditur estu,\n  Et stabili numquam permanet ille statu.\n  Dens dolet aut ceruix, aut forsan lingua ligatur,\n  Splen tumet, egrotat pulmo, laborat epar;                          390\n  Cor marcet, renes paciuntur, soluitur aluus,\n  Brachia vix possunt, languida crura dolent.\n  Longius in curis viciatum corpus amaris\n  Non patitur vires langor habere suas:\n  Singula non paucis pars est obnoxia morbis,\n  Et patet infelix ad mala totus homo;\n  Ingratusque suis morbis confectus et annis,\n  Conqueritur vite tempora longa sue.\n    Omnis enim virtus, qua gaudet corpus inane,\n  Desinit et vario pressa dolore perit.                              400\n  Es sapiens? marcet sapiencia morte. Redundas\n  Diuiciis? lapsu mobiliore fluunt.\n  Es probus? expirat probitas. Es honestus? honestas\n  Labitur. Es fortis? forcia morte iacent.\n  Set cum te viciis victum succumbere cernis,\n  Miror te fortem dicis et esse putas.\n  Bella libido mouet; primos tu cedis ad ictus,\n  Et tua das fedo colla premenda iugo:\n  Sic et auaricie seruis, sic m~otibus ire~,[608]\n  Sic facis ardentis iussa pudenda gule.                             410\n  Sic vbicumque tuam faciem cum mente revoluas,\n  Corporis et mundi singula vana scies.\n  Si corpus penses, ex omni parte videbis\n  Naturam fragilem, que remanere nequit:\n  Si mundum penses, ex omni parte volutum\n  Rebus in incertis fraude videbis eum.\n  Excussas aliquis deplorat grandine vites,\n  Iste mari magno deperiisse rates:\n  Istum luxuries illumque superbia vastat,\n  Hunc et tristicie seua procella quatit.                            420\n  Et sic de variis mundus variatur, et ipsum\n  Quem prius exaltat forcius ipse ruit:\n  Labilis ille locus satis est, et more fluentis\n  Et refluentis aque fluminis instar habet.\n  Si cui blanditur, fallit, nec creditur illi;\n  Eius quo doleas gaudia semper habent.\n    Rebus in humanis semper quid deficit, et sic\n  Ista nichil plenum fertile vita tenet.\n  Quam prius in finem mundi deuenerit huius,\n  Nulla potest certo munere vita frui.                               430\n  Si te nobilium prouexit sanguis auorum,\n  Hinc est quod doleas, degenerare potes:\n  Prospera si dederit tibi sors, et sorte recedunt;\n  Si mala succedunt, deteriora time.\n  Si tibi persuadet vxorem fama pudicam,\n  Hinc eciam doleas, fallere queque solet:\n  Hic gemit incestum corrupte coniugis, alter\n  Delusus falsa suspicione timet:\n  In quam suspirant multorum vota timebis\n  Perdere, vel soli ne sit habenda tibi;                             440\n  Sic illam metuis ne quis corrumpat adulter,\n  Et pariat quorum non eris ipse pater.\n  Si tamen illorum succrescit turba bonorum,\n  Hinc iterum doleas, mors tibi tollit eos:\n  Si tibi diuicie modicam famulantur ad horam,\n  Has, vt plus doleas, auferet vna dies.\n  Tempora si viridis promittit longa iuuentus,\n  Fallit, et vt doleas Attropos occat eam.\n  Si tibi perspicue pollet sapiencia mentis,\n  Si facies niuea rubicundo spersa colore\n  Splendeat, hinc doleas, curua senecta venit.\n    Non habet hic requiem tua mens, set et intus et extra\n  Prelia cum multis irrequieta geris.\n  Dum potes, amissum tempus suple, quia Cristus\n  Heu nimium tardo tempore dampnat opus.\n  Vltima qui vite peiora prioribus egit,\n  Si perdat, caueat, qui malus emptor erat.\n  Discat homo iuuenis, celeri pede labitur etas,\n  Nec bona tam sequitur quam bona prima fuit:                        460\n  Non que preteriit iterum revocabitur vnda,\n  Nec que preteriit hora redire potest:\n  Stare putas, et eo procedunt tempora tarde,\n  Et peragit lentis passibus annus iter.\n  Ancipitrem metuens pennis trepidantibus ales\n  Audet ad humanos fessa venire sinus;\n  O vetus in viciis, Sathanas quem spectat in ymis,\n  Quid fugis, et pro quo non venis ipse deo?\n  Ecce senilis yemps tremulo venit horrida passu,\n  Pulcher et etatis flos iuuenilis abit:[609]                        470\n  Labitur occulte fallitque volatilis etas,\n  Et celer annorum cursus vt vmbra fugit.\n    Hec quoque nec perstant que nos elementa vocamus,\n  Immo gerunt varias diuaricata vices:\n  Corpora vertuntur, nec quod fuimus ve sumus nos\n  Cras erimus, set idem se neque tempus habet:\n  Nil equidem durare potest forma sub eadem,\n  Mutari subito quin magis omne liquet.\n  Cerne, fretum quod erat, nunc est solidissima tellus,\n  Quod fuit et tellus, iam maris vnda tegit:                         480\n  Nunc fluit, interdum suppressis fluctibus aret\n  Fons, nec et ipse statu permanet ecce suo.\n  Conteritur ferrum, silices tenuantur ab vsu:\n  Numquid homo fragilis rumpitur ipse magis?\n  Qui nunc sub Phebo ducibusque palacia fulgent,\n  Nuper araturis pascua bobus erant:\n  Nuper erant rura, quo nunc sunt castra, que culti\n  Quo nunc sunt campi, castra fuere prius:\n  Frondibus ornabant que nunc capitolia gemmis,\n  Pascebatque suas ipse senator oues.[610]                           490\n  Et si regna loquar hominum, scimus quia nullum\n  Principis imperium perstat in orbe diu.\n    Hec que preteritum tempus dedit, illa futurum\n  Post dabit, estque nouus nullus in orbe status.\n  Dicere quis poterit, \u2018Ego persto quietus in orbe?\u2019\n  Et quis non causas mille doloris habet?\n  Quo se vertit homo, dolor aut metus incutit ipsum;\n  Excipitur nullus qui sit in orbe gradus.\n  O quantos regum paciuntur corda tumultus,\n  Quamque procellosis motibus ipsa fremunt!                          500\n  Inter regales epulas variosque paratus\n  Tabescunt vario sollicitata metu:\n  Mille satellitibus cinctus telisque suorum\n  Non valet e trepido pellere corde metus.\n  Sic inmunda suis de fraudibus omnia mundus\n  Polluit, et nullo tempore munda facit:\n  Iste per antifrasim nomen sibi vendicat vnum,\n  Quo nullo pacto participare potest.\n=Hic loquitur de principio creacionis humane. Declarat eciam qualiter\nmundus ad vsum hominis, et homo ad cultum dei creatus extitit; ita\nquod, si homo deum suum debite non colat, mundus que sua sunt homini\ndebita officia vlterius reddere non teneatur.=\nCap^m. vi.\n    O si vera loquar, quicquid sibi mundus iniqum\n  Gestat, homo solus est magis inde reus.                            510\n  Scripta docent Genesis, primo cum conditor orbem\n  Fecerat, hec dicens ipse creauit Adam:\n  \u2018Nos faciamus,\u2019 ait, \u2018hominem, qui nos imitari\n  Possit; et vt nobis seruiat atque colat,\n  Inspiremus ei sensum racionis, amorem,\n  Vim discretiuam, quid sit et vnde venit:\n  Inspiremus ei factoris cognicionem,\n  Vnde creatorem noscat ametque suum,\n  Quis suus est auctor, quis ei dedit esse vel vnde:\n  Mundus eum sequitur et famulatur ei.                               520\n  Solus rimetur mentis secreta superne,\n  Et perscrutetur singula solus homo:\n  Singula scrutetur, set quod sibi postulat vsus,\n  Vtile vel credat, quod ve necesse putet.\u2019\n    O sublime decus, honor eximius, decor altus,\n  Vt sit homo terra tectus ymago dei!\n  Vt sit ad exemplum factoris fabrica facta,\n  Resque creatori consimilata suo!\n  Cetera queque deus solo sermone creauit,\n  Hoc formauit opus apposuitque manum.                               530\n  Terrula suscipitur, formatur massa pusilla,\n  Fit corpus solidum, quod fuit ante solum:\n  Ossa medullata neruis compegit in vnum,\n  Firmauit gressus composuitque gradum:\n  Hiis super induxit venas set sanguine plenas,[611]\n  Carnes vestiuit pellibus atque pilis:\n  Visceribus plenis fudit spiracula vite,\n  Ex quibus officiis singula membra vacant:\n  Os loquitur, manus exercet, pes currit, et aures\n  Ascultant, oculus sidera solus habet.                              540\n  Viuificatur homo, surgit factura biformis,\n  Stat caro, statque comes spiritus, vnus homo.\n  Hec caro que carnis sunt sentit, spiritus alta\n  Sidera suspirat et sua iura petit.\n    Stat formatas homo, miratur seque suosque\n  Gestus, et nescit quid sit et ad quid homo:\n  Corporis officium miratur, membra moueri,\n  Artificesque manus articulosque pedum.\n  Artus distendit, dissoluit brachia, palmis\n  Corporis attractat singula membra sui:                             550\n  In se quid cernit sese miratur, et ipsam\n  Quam gerit effigiem non videt esse suam:\n  Miratur faciem terre variasque figuras,\n  Et quia non nouit nomina, nescit eas.\n  Erexit vultus, os sublimauit in altum,\n  Se rapit ad superos, spiritus vnde fuit:\n  Miratur celi speciem formamque rotundam,\n  Sidereos motus stelliferasque domos:\n  Stat nouus attonitus hospes secumque revoluit,\n  Quid sibi que cernit corpora tanta velint.                         560\n  Noticiamque tamen illi natura ministrat;\n  Quod sit homo, quod sunt ista creata videt:[612]\n  Quod sit ad humanos vsus hic conditus orbis,\n  Quod sit ei proprius mundus, et ipse dei.\n  Ardet in auctoris illius sensus amorem,\n  Iamque recognouit quid sit amare deum.\n=Hic loquitur quod, exquo creator omnium deus singulas huius mundi\ndelicias vsui subdidit humano, dignum est quod, sicut homo deliciis\nsecundum corpus fruitur, ita secundum spiritum deo creatori suo gratum\nobsequium cum graciarum accione toto corde rependat.=\nCap^m. vii.\n    Dic, Adam, dic, Eua parens, dic vnus et alter,\n  Dic tibi si desit gracia plena dei.\n  Cuncta tuis pedibus subiecit, ouesque bouesque,\n  Et volucres celi pisciculosque maris:                              570\n  En, elementa tibi, sol, aer, sidera, tellus,\n  Diuitis vnda maris, cetera queque fauent.\n  Auctor enim rerum sic res decreuit, vt orbis\n  Queque creatura consequeretur eum;\n  Vt seruiret ei factura, suumque vicissim\n  Factorem solum consequeretur homo.\n  Erige sublime caput et circumspice mundum,\n  Collige cuncta, sue dant tibi queque manus:\n  Omnia subiecta tibi sunt, tibi cuncta ministrant,\n  Omnia respondent obsequiumque parant.                              580\n  Qui tibi tanta tulit, qui pro te tanta peregit,\n  Qui pro te mundum duxit ad esse suum,\n  Qui dedit ex nichilo tantarum semina rerum,\n  Confusumque chaos ordine stare suo,\n  Sortes distribuens per partes quatuor equas,\n  Iratos motus temperat arte sua:\n  Sidere depingens celum, septemque planetas,\n  Et si nitantur, ad sua puncta vocans,\n  Signifer accessu solis signis duodenis\n  Tempora per totidem dat variare vices.                             590\n    Qui totum mundum, postquam decreuerat illum,\n  Ornauit vario multiplicique bono,\n  Esse feras siluis, in montibus esse leones,\n  In planis pecudes, rupibus esse capras.\n  Pluma tegit volucres et oues sua lana decorat,\n  Inque tuos vsus est tamen hoc quod habent.\n  Respice delicias mundi, quas flumina dotes,\n  Quas tibi donat opes diuitis vnda maris;\n  Arboribusque sitis, herbis, radicibus ortos,[613]\n  Floribus et foliis fructiferisque bonis.                           600\n  Pre cunctis recolat tua mens, quem te quoque fecit,\n  Et de quam nichilo traxit ad esse bonum;\n  Nam tuus illius est spiritus, et tuus eius\n  Est sensus, racio de racione sua.\n    Te caput esse dedit rerum, rebusque locatis\n  Nomina te cunctis queque vocare dedit:\n  Qui tibi spem prolis dedit in mulieris amore,\n  Consortemque parem coniugiique fidem.\n  Te sibi pene parem fecit, te pene secundum,\n  Dicere si possem, prestitit esse deum:                             610\n  Contulit in celum sese, tibi tradidit orbem,[614]\n  Et mundi tecum dimidiauit opes.\n  Celum sole tibi, sol lumine seruit, et aer\n  Flatibus, vnda cibis, terraque mille bonis.\n  Set quod es vnde tibi? quod habes quis prebet? Vtrumque\n  Sponte facit pietas dulcis et ampla dei:\n  Qui tibi te tribuens sese promisit, eoque\n  Non habuit melius quod daret ipse deus.\n    Nonne superbire quemcumque virum decet ergo\n  Contra mandata que dedit ipse deus?                                620\n  Celum deiecit set et odit terra superbum,\n  Solus et inferni fit locus aptus ei.\n  Hoc etenim vicio tactum fuit et viciatum,\n  Quod genitor primus protulit, omne genus:\n  In radice fuit omnis viciata propago,\n  Quo mundum quicquam mundus habere nequit.\n  Non fuit in mundo qui mundum mundificaret,\n  Nec quod in hoc venie posset habere locum:\n  Set pietate prius qui condidit omnia solus,\n  Ille reformauit et reparauit opus.                                 630\n  Accepit serui formam seruosque redemit,\n  Demonis et quod erat fecerat esse dei:\n  Hunc igitur superest deuota mente sequaris,\n  Vtque tuum dominum confitearis eum;\n  Preceptumque leue, vetitum non tangere crimen,\n  Si toto sequeris corde, beatus eris.\n=Hic tractat qualiter homo dicitur minor mundus; ita quod secundum hoc\nquod homo bene vel male agit, mundus bonus vel malus per consequens\nexistit.=\nCap^m. viii.\n    O pietas domini, qualisque potencia, quanta\n  Gracia, que tantum fecerat esse virum!\n  Vir sapit angelicis cum cetibus, vnde supremum\n  Esse creatorem noscit in orbe deum:                                640\n  Sentit et audit homo, gustat, videt, ambulat, vnde\n  Nature speciem fert animalis homo:\n  Cum tamen arboribus homo crescit, et optinet esse\n  In lapidum forma proprietate sua:\n  Sic minor est mundus homo, qui fert singula solus,\n  Soli solus homo dat sacra vota deo.\n  Est homo qui mundus de iure suo sibi mundum\n  Subdit, et in melius dirigit inde status:\n  Si tamen inmundus est, que sunt singula mundi\n  Ledit, et in peius omne refundit opus:                             650\n  Vt vult ipse suum proprio regit ordine mundum,\n  Si bonus ipse, bonum, si malus ipse, malum.\n  Qui minor est mundus, fert mundo maxima dampna,\n  Ex inmundiciis si cadat ipse reus:\n  Qui minor est mundus, si non inmunda recidat,\n  Cuncta suo mundi crimine lesa grauat:\n  Qui minor est mundus homo, si colat omnipotentem,\n  Rebus in humanis singula munda parit:\n  Qui minor est mundus, si iura dei meditetur,\n  Grande sibi regnum possidet ipse poli.                             660\n    Conuenit ergo satis, humili quod corde rependat\n  Digna creatori dona creatus homo:\n  Restat vt ipse sui factoris querat amorem,\n  Restat vt ipse sciat quid sit et vnde venit:\n  Restat vt agnoscat, quo nominis ordine solus\n  Pre cunctis mundus dicitur esse minor.\n  Si minor est mundus, quo mundi machina constat\n  Ordine si querat, est meminisse sui:\n  Si minor est mundus, que sunt primordia mundi\n  Si meditetur, agit vnde sit et quid homo:                          670\n  Si se nesciret, nec eum cognosceret, a quo\n  Vel per quem factus est, nec amaret eum.\n  Et tamen est illi substancia facta biformis,\n  Quo compegit eum, spiritus atque caro;\n  Vt deseruiret factori spiritus eius,\n  Et mundus carni spirituique caro.\n  Est ancilla caro fragilis, cuius dominatrix\n  Desuper est anima de racione dei;\n  Nunc tamen a mundo caro victa negat racionem,\n  Linquit et hec anime iura subire sue.                              680\n  Sic seruit dominans, sic regula fallit, et extra\n  Deuiat illa deo, que foret intus homo.\n  Stulcior o stulto, commutans celica mundo,\n  Postponens aurum queris habere lutum.[615]\n    Cur dominus rerum, quare deitatis ymago\n  Parua cupis? Cupias maxima magnus homo.\n  Orbis terrarum tuus est, et quicquid ab illo\n  Clauditur, arbitrio subditur omne tuo:\n  Nempe parens rerum celo dimissus ab alto\n  Ad tua descendens est tibi factus homo.                            690\n  Noli te regno peccati subdere, noli[616]\n  Que cicius fugiunt ista caduca sequi:\n  Set satagas humiles animo transcendere terras,\n  Desuper in celis arripe fortis iter.\n  Tu si magna petis, deus est super omnia magnus,\n  Si bona, quam bonus est dicere nemo potest.\n  Nil genus aut sexus tibi, nil vel comptus inanis\n  Mortis ad excessus vtilitatis habent.\n  Quid penetrasse iuuat studiis archana Platonem,\n  Natureque suos composuisse libros?                                 700\n  Solis iter celique plagas luneque meatus,\n  Et vaga vel summo sidera fixa polo,\n  Multaque preter ea satis ardua nouerat; et nunc\n  Philosophus cinis est, nomen inane perit.\n  Dum res et rerum causas vestigat Ypocras,\n  Dum medicinali corpora seruat ope,\n  Talis eum poterat sapiencia nulla mederi,[617]\n  Quin medico mortis lex subienda foret.\n  Sic patet, est hominis natura potencior arte,\n  Et ruit in mortem quos sua causa petit.                            710\n  Est tibi nil melius igitur, quam prouidus illam\n  Prospicias mortem, que tibi finis erit.\n  Semper iturus ades, accedis ad vltima vite,\n  Nec scis quo fine, quando vel illud erit:\n  Celo longa via, restantque dies tibi pauci;\n  Tardat iter mundi qui sibi sumit onus.\n=Hic loquitur qualiter homo, qui minor mundus dicitur, a mundo secundum\ncorpus in mortem transibit, et sicut ipse corporis sui peccato huius\nmundi corrupcionis, dum viuit, causat euentum, ita in corpore mortuo\npostea putredinis subire corrupcionem cogetur. Et primo dicit de mortui\ncorporis corrupcione secundum Superbiam.=\nCap^m. ix.\n    O tibi quid dices, cum non mouet aura capillos,\n  Arent et fauces, nec via vocis inest,\n  Et color in vultu sine sanguine, lumina mestis\n  Sunt inmota genis osque madere nequit,                             720\n  Atque per interius cum duro lingua palato[618]\n  Congelat, et pulsum vena mouere negat,\n  Nec flecti ceruix nec brachia plectere quicquid\n  Possunt, nec passus pes valet ire suos?\n    Quid modo respondet homo mortuus ille superbus?\n  Dicat nunc quid ei gloria vana dabit.\n  Eius enim, nuper alios qui despiciebat,\n  Corporis exanimi iam perit omnis honor:\n  Et quia se corpus dudum tollebat in altum,\n  Vermibus esca modo subditur ipsa caro.                             730\n  Non modo palpebra quasi dedignando leuatur,\n  Nec manus in longum planat vtrumque latus:\n  Quas vires habuit mortalis vis superauit,\n  Est musce spina forcior ecce sua.\n  Si decor aut species nuper florebat in illo,\n  Eius turpedo iam fugat omne pecus:\n  Si fuerat sapiens, modo differt a sapiente,\n  Est sibi conclusum quo nichil ipse sapit:\n  Que magis in studio peciit subtilia longo,\n  Mors ea dissoluit de breuitate cito.                               740\n  Artibus in variis fuerat licet ipse peritus,\n  Iam cecidit prudens artis in arte sua:\n  Desinit ingenii racio sine iam racione,\n  Mors ruit in vacuum que racionis erant:\n  Littera quem docuit magis est indoctus asello,\n  Pectore nec remanet iota vel vnus apex.\n  Non sibi mentalis presumpcio iudicat vllos,\n  Se neque iactare mortua causa sinit:\n  Qui solet ypocrisi ficte virtutis honorem\n  Tollere, nunc monstrat quid fuit ipse palam.                       750\n  Nil sibi quod genera linguarum nouerat olim\n  Confert, qui muto mortuus ore silet:\n  Organa nulla sibi nota vel citharistea plaudunt,\n  Quo perit auditus, musica nulla placet.\n  Nil valet ingenuas corpus coluisse per artes,\n  Qui modo nature perdidit omne decus:\n  Nil vestis pompa, nichil aut ascensus equorum,\n  Corpus iam rigidum magnificare queunt.\n  Nil sibi pulcra domus aut seruicium famulorum;\n  Nunc foris in populo nemo salutat eum:                             760\n  Nunc serpens famulus puteusque vocabitur aula,\n  Nuncque loco thalami tetra cauerna datur.\n  Sic quia nuper eum fallebat gloria vana,\n  Nunc sibi nil remanet vnde superbus erit.\n=Hic loquitur de corporis mortui corrupcione secundum Inuidiam.=\nCap^m. x.\n    Ecce per invidiam qui roserat ore canino,\n  Iam canis aut vermis rodere debet eum.\n  Alterius famam spernens que leserat olim,[619]\n  Ammodo corrupta lingua dolosa tacet:\n  Alterius dampna risit, quoque prospera fleuit,\n  Nunc ridere nequit ore carente labris.                             770\n  Murmure cor plenum nuper modo fit putrefactum,\n  Et via iam rupta cordis ad yma patet:\n  Iam nequit ambicio socii postponere laudem,\n  Nec preferre suam, qui sine laude iacet.\n  Tunc fel sub melle condens nunc conditur ipse,\n  Quo sine mente caro nil similare potest:\n  Amplius invidie mens ignea plena veneno\n  Liuoris stimulo pungere quosque nequit.\n=Hic loquitur de corporis mortui corrupcione secundum Iram.=\nCap^m. xi.\n    Feruida viuentem quem nuper torruit ira,\n  Amplius impaciens non mouet ille caput:                            780\n  Lite sua dudum qui vicinos agitabat,\n  Mutus ad interitum non habet ipse sonum:\n  Nuper linguosus nequit amplius esse susurro;\n  Mors vocat, ipse tacet, nilque refatur ei.\n  Qui terrere solet inopem terrore minarum,\n  Contra vermiculum iam valet ipse nichil:\n  Non suus ad bellum furor ammodo prouocat ipsum,\n  Qui neque cum verme federa pacis habet:\n  Eius enim gladius iam non erit ecce timendus,\n  Qui patitur vermem cor lacerare suum:                              790\n  Corporis ex odio non inficiet racionem,\n  Ammodo vitali qui racione caret.\n=Hic loquitur de corporis mortui corrupcione secundum Auariciam.=\nCap^m. xii.\n    O quid auaricia nuper modo prestat auaro?\n  Sola sibi stricta lignea cista manet.\n  Terra sibi fuerat nimio quesita labore,\n  Septem nuncque pedes, non magis, inde tenet.\n  Qui dudum fuerat raptor predans aliena,\n  Ipsum nunc predam mors quasi predo rapit:\n  Qui nuper fatuis tendit sua recia lucris,\n  Nunc capitur rethe quo remouere nequit.                            800\n  Diuicias multas vniuit et arcius illas\n  Seruabat, set nunc dissipat alter opes:\n  Que quasi fine carens fuerat possessio larga,\n  Transiit et subito nulla remansit ei.\n  Gaudet enim coniux sponsi nouitate secundi,\n  Nec sibi cor meminens anterioris habet;\n  Immemor et patris letatur filius heres,\n  Nec sibi qui moritur vnus amicus adest.\n  Sic qui res rebus agros et agris sociauit,\n  Ammodo de questis fert nichil ipse suis:                           810\n  Abstulit vna dies quicquid sibi contulit annus,\n  Et labor a longo tempore cassus abit:\n  Pauperibus bursam qui clauserat, indiget ille,\n  Nec valet argenti copia tota sibi.\n  Nil dolus aut furtum, nil circumvencio corpus,\n  Iam neque periura falsa cupido iuuat.[620]\n=Hic loquitur de corporis mortui[621] corrupcione secundum Accidiam.=\nCap^m. xiii.\n    Amplius accidia sibi qui fuit accidiosus\n  Corporis ad placitum membra fouere negat.\n  Deditus hic sompno nuper nunc sompnit habunde,\n  De longo sompno quo vigilare nequit:                               820\n  Mollia qui dudum quesiuit stramina lecto,\n  Anguibus aspersa frigida terra subest:\n  Ocia qui peciit nuper fugiendo labores,\n  Nunc nichil est quod agat, vnde meretur opem.\n  Si didicisse bonum potuisset, iam scola nulla\n  Reddit eum doctum, quo magis ipse sapit\n  Quid sit de rerum dampno: valet ipse dierum\n  Perdita iam flere tempora longa nimis.\n  Nuper in ecclesia rogitauit raro, set inde\n  Iam nequit auferri, nil tamen ipse rogat.                          830\n  Semina qui parce spersit, parce metet ipse;\n  Quod nuper potuit, vult modo, quando nequit.\n=Hic loquitur de corporis mortui corrupcione secundum Gulam.=\nCap^m. xiiii.\n    Nil gula, que dudum fuerat sibi cotidiana,\n  Amplius in ventre, set nec in ore placet:\n  Viscera que pressa fuerant grauitate ciborum,\n  Euacuata modo nil retinere queunt.\n  Gustauit species et dulcia vina bibebat,\n  Horum suntque loco stercora mixta luto:\n  Eius in vmbiculo, sua quo pinguedo latebat,\n  Iam latitat serpens, qui sua crassa vorat:                         840\n  Olla sui ventris, que parturit ebrietatem,\n  Rumpitur, et bufo gutturis antra tenet.\n  Esca sibi dudum redolens nichil ammodo confert,[622]\n  Occupat en nares feda putredo suas:\n  Crapula, que nuper ieiunia nulla subiuit,\n  Iam rupto stomacho sentit in ore nichil.\n=Hic loquitur de corporis mortui corrupcione secundum Luxuriam.=\nCap^m. xv.\n    O qui luxurie vicium tam dulce putabat,\n  Iam sugget serpens membra pudenda sua.\n  Amplius incaste non circuit ille lupanar,\n  Nec manus in tactu feda placere valet:                             850\n  Non valet ex oculis vultu similare procaci,\n  Prouocet vt fatuam, quo magis ipsa fauet.\n  Cantica composita Veneris sermone dolosa\n  Cum iuramentis ammodo nulla iuuant;\n  Est sibi nil cantus, nichil aut peditare coreis,\n  Nam sibi guttur abest, pes neque substat ei.\n  Non facit incestum, neque virginitatis honorem\n  Mortuus in carne iam violare potest:\n  Est modo putredo quicquid fuit ante voluptas,\n  Et calor in coitu frigiditate gelat.                               860\n  Sic quod erat dudum corpus, nunc ecce cadauer;\n  Et redit in cinerem quod fuit ante cinis.\n=Exquo tractauit qualiter variis peccati deliciis humanum corpus mortis\nputredine in hoc mundo consumitur, interrogat vlterius de homine\npeccatore, quomodo mundi voluptates tam fallibiles in sui preiudicium\nita ardenter sibi appetit et conspirat.=\nCap^m. xvi.\n    O michi responde, fert quid tibi pompa, superbe,\n  Cum teret in terra membra putredo tua?\n  Dic tibi, tu serico, gemmis vestitus et auro,\n  Quid cum mors veniat gloria vana dabit?\n  Quid victor gaudes? hec te victoria linquet,\n  Sit nisi quod vicii vincere bella queas.\n  Quid tibi liuor aget, vrentis filius Ethne,\n  Cum mors cor que labra soluerit ipsa tua?                          870\n  Quid tibi siue furor aut ira valere putatur,\n  Cumque furore mali mors furit ipsa tibi?\n  Tempora siue tua tibi quid dant accidiosa,\n  Cum mors sit perstans absque quiete nocens?\n  Quid tibi delicie poterunt conferre gulose,\n  Cum morsus mortis fine perhennis eris?\n  Quid ve putas Venus ipsa dabit tibi fine laboris,\n  Cum calor in membris desinit esse tuis?\n  Aurea quid prodest tibi, diues, pompa monete?\n  Vltimus in terram finis vtrumque vorat:                            880\n  Que tibi sollicitus longeuus contulit annus,\n  Cuncta simul rapiet hora repente breuis.\n  Quid reges vincis, quid subdis regna, tiranne?\n  Est deus invictus, qui tibi bella parat.\n  Quid tibi fama volans, honor, aut quid comptus inanis?\n  Omnis enim mundi gloria vana perit.\n    Occupat extrema stultorum gaudia luctus,\n  Et risum lacrima plena dolore madet.\n  Corporis in forma, quid vel de stirpe superbis,\n  Qui cinis in cineres vermibus esca redis?                          890\n  Quid tibi si fortis poteris superare leones,\n  Numquid te poterit inquietare pulex?\n  Quid nisi stulticiam tibi fert sapiencia mundi?\n  Ergo nichil sapiens quod sapit absque deo.\n  Est tibi de limo formatum corpus inane,\n  Pronaque natura carnis ad omne malum;\n  Incipit in luctu finitque dolore: quid ergo\n  Queris vt hic tale glorificetur opus?\n  Cum nichil ex mundo sit corpore glorificatum,\n  Est tibi nil corpus glorificare tuum.                              900\n  Nil tibi plus remanet aut corporis aut tibi rerum,\n  Sola nisi merita, sint bona siue mala:\n  Cum venit illa dies, que nil nisi corporis huius[623]\n  Ius habet, inueniet tunc homo facta sua.\n  Non hic iure locum valet vllus habere manentem,\n  Mortis ad incertas transiet immo vias.\n=Hic loquitur qualiter omnia mundi huius sicut vestimentum veterascunt,\net quasi sompnifera in ictu oculi clauduntur: loquitur eciam in\nspeciali de mortis memoria et eiusdem nominis significacione.=\nCap^m. xvii.\n    Omnia quam cicius oculi clauduntur in ictu,\n  Et quasi per sompnum preterit omnis homo:\n  Gaudia perpetuos pariunt mundana dolores\n  Tollit et eternum viuere vita breuis.                              910\n  Omnia que possunt amitti nulla videntur,\n  Nec longum quicquid desinit esse reor.\n  Dic quid honor, quid opes, quid gloria, quid ve iuuentus,\n  Forma, genus, vires, femina, vestis, ager,\n  Gemma vel argentum, quid septrum, regna vel aurum,\n  Purpura, quid latus fundus et ampla domus,\n  Magna potencia, multa sciencia, vana voluptas,\n  Vita quid, et nostri corporis ipsa salus.[624]\n    Quod caro mortalis tanquam vestis veterascit\n  Et celeri lapsu curua senecta venit,                               920\n  Quod nostre semper minuuntur tempora vite,[625]\n  Quodque dies hominis fumus et vmbra fugit,\n  Quod sit vita breuis, quod mors incerta, quod omni\n  Tempore nos queuis causa molesta premit,\n  Alterutrum poterunt homines exemplificari;\n  Res etenim tales experimenta docent.\n  Rex est quisque sui, bene qui regit acta, beatus;\n  Qui regit acta male, seruus ineptus erit:\n  Rex appellaris: quid inani nomine gaudes,\n  Qui viciis pulsus seruus vbique iaces?                             930\n  Cur viciis seruit qui regnis imperat, et non[626]\n  Mancipium vile corporis esse pudet?\n  Dum viciis sordes, nil prodest fulgida vestis,\n  Absterget maculas purpura nulla tuas.\n  Expediens igitur foret, vt sic quisque viator\n  Quam leuius poterit exoneratus eat.\n  Singula de nobis anni predantur euntes,\n  Morsque superveniens prospera queque rapit:\n  Regreditur cinis in cinerem, resolucio carnis\n  Monstrat principii materiale lutum.                                940\n  Scit deus hoc anime quod fiet in orbe futuro,\n  Integra seu lesa, quanta que qualis erit:\n  Ista sciunt homines, mundo quod corpus in isto\n  Nil sibi perdurans vtile carnis habet.\n  Est caro corrupta viuens, plus mortua cunctis\n  Atque creaturis vile cadauer habet.\n    O speculum mortis! quotquot speculantur in illo,\n  Si bene se videant, gloria nulla patet:\n  Aduerse mortis sic ordo retrogradus extat,\n  Quod statuit caudas ad caput esse pares.                           950\n  A morsu vetito mors dicitur; omnia mordens\n  Nominis exponit significata sui.\n  Rebus in incertis nihil est incercius hora\n  Mortis, morte nichil cercius esse potest.\n  Dum minus esse putat, hominem mors fallit, et ipse\n  Qui magis est sanus clanculo celat eam:\n  Non erit astrologus, medicus seu, de medicina\n  Qui prolongatum possit habere diem.\n  Sic homo, sic animal pariter moriuntur, et ambo\n  In terram redeunt condicione pari.                                 960\n  Est nichil exceptum: quicquid fit in orbe creatum,[627]\n  Sicut habet vitam, constat habere necem.\n    Clam veniens thalamis mors furtiuis volat alis,\n  Subuertens subito quod fuit ante retro:\n  Predat opes, vires nichilat, disiungit amicos,\n  Auro nec redimi quomodocumque potest:\n  Tollit agenda viris, reddit tamen actibus ipsos,\n  Compotus vt fiat iudicis ante pedes.\n  Ille quidem Iudex, qui singula iudicat eque,\n  Munera quem mundi flectere nulla queunt:                           970\n  Iudicioque suo capiet vir digna laboris\n  Premia pro meritis absque fauore suis.\n=Hic loquitur quod, quamuis iustis et iniustis vnus sit naturaliter\ninteritus, mors tamen iusti omnes exsoluens miserias eius spiritum\nglorie reddit sempiterne.=\nCap^m. xviii.\n    Iustus et iniustus per mortem transit vterque,\n  Terraque sorte pari corpus vtrumque vorat:\n  Disparilis meriti restat tamen exitus horum,\n  Est nam leta bonis mors et amara malis.\n  Est igitur felix homo qui viuens bene fecit,\n  Quo moriens poterit sumere dona dei;\n  Dona quidem celi, quo gaudia cuncta refulgent,\n  Quo sine tristicia vita perhennis erit.                            980\n  Mors aberit, morbus, labor, hostis, curua senectus,\n  Non habet hec felix illa superna domus:\n  Spiritibus summis equabit gracia regis,\n  Pro quibus est vltro passus amara crucis.\n    Hic est ille locus pacis que potentis honoris,\n  Quo tenebre nulle, quo sine nocte dies;\n  Quo deus absterget lacrimam luctumque, nec illuc\n  Amplius aut clamor aut dolor vllus erit:\n  Nec mors nec morbus, sitis, esuries nec egestas,\n  Set neque casus habet hunc habitare locum.                         990\n  Lux ibi continua, pax iugis, gloria perpes,\n  Vita beata, salus vera, perhennis amor:\n  Est ibi spes que fides, bonitas, laus, gracia, virtus,\n  Sensus, amor, pietas, gloria, forma, decus.\n  Est sine sorde caro iuuenilis, et absque senecta\n  Etas, diuicie sunt sine labe doli:\n  Est pax absque metu, honor omnis et absque superbo;[628]\n  Absque labore quies, absque dolore salus.\n  Consummata manent ibi gaudia, passio nulla\n  Est et ibi, set habet omne quod optat homo:                       1000\n  Vita perhennis ibi viget, et patet illa beata,\n  Que super omne valet, visio clara dei.\n    Vis tibi describam paucis quid sit locus ille?\n  Plus est quam quiuis dicere possit homo:\n  Plus est quam possit mentis racione doceri,\n  Vel plus quam cordis cella tenere queat.\n  Quam felix locus est, quam digna laude colendus,\n  In quo conveniunt gaudia cuncta simul!\n  Sic, quia non finit ibi gloria, non ego possum\n  Hic erit angelici cetus, quam perdidit olim,\n  Suppleto numero gloria plena suo:\n  Hic erit humano generi laus summa, resumpto\n  Corpore cum fuerit glorificata caro:\n  Hic erit in domino cunctis gaudere per euum,\n  Omnia cum fuerit omnibus ipse deus:\n  Et sic mors iusti tollit sibi cuncta nociua\n  Corporis, ac anime celica regna parat.\n  Cum moritur iustus, tunc viuens incipit esse;\n  Hec mors vitalis, que moriendo iuuat;                             1020\n  Hec mors non oneri set plus conducit honori,\n  Possidet in requiem mortuus vnde deum.\n=Hic loquitur de duplici[629] morte peccatoris, vna ex qua corpus\nhic resoluitur, alia ex qua digno dei iudicio penis perpetuis anima\ncruciatur.=\nCap^m. xix.\n    Heu! nimis infelix qui se viuens male gessit,\n  Quo grauis in morte pena vorabit eum:\n  Mors etenim duplex homini debetur iniquo;\n  Est mors prima grauis, altera feda magis.\n  Prima necans corpus de mundo segregat illud,\n  Nec valet vlterius quid sibi ferre mali;\n  Altera set grauior animam deducit ad yma,\n  Reddit et hanc Sathane, que solet esse dei:                       1030\n  Ponit in ambiguum que sit mundana voluptas,\n  Et fore dat certum pena quod omnis adest,\n  Pena quidem baratri, dolor omnis quo vegetabit,\n  Quo semper moritur, nec valet ipse mori.\n    Non vox vlla valet miseras edicere penas,\n  Quorum tormenta languida fine carent:\n  Hinc timor atque tremor, labor et dolor inde sequetur,\n  Perpetue pene mors furit absque mori:\n  Iugi morte mori, seu iugi viuere morte,\n  Nil differt dicas, viuere siue mori.                              1040\n  Heu! mortem repeto tociens, quia nil nisi mortis\n  Effigiem miseris inferet ille locus,\n  Ille locus quem dira fames, quem frigus et ardor,\n  Quem tenebre, quem nox, noctis et vmbra tegit.\n  Vermis ibi mentes corrodit, et ignis ab estu\n  Corpora consumet, pena timenda nimis:\n  Tortor ibi, qui semper habet torquere nec vnquam\n  Deficiet, tortum torrida pena teret.\n    Quicquid erat placitum carni subuertitur omne,\n  Quod fuit et dulce torquet amara lues:                            1050\n  Quod fuerat pulcrum fedat turpissima forma,\n  Quod fuerat sanum, pena resoluit opus:\n  Quod fuerat forte tunc viribus expoliatur;\n  Est sapiens stultus, est ibi diues inops:\n  Quod fuerat luxus prius, est ibi vermis et ignis,\n  Fit, gula que fuerat, insaciata fames.\n  Sunt tenebre visus pungens et scorpio tactus,\n  Gressus et in laqueos mortis habebit iter:\n  Aures torquentur strepitu fetoreque nares,\n  Et que sunt pene gustus amara sapit:                              1060\n  Est ibi flens oculus, dens stridens, omneque membrum\n  Soluitur in luctum, quo sine fine dolet.\n  Quod fuerat vita mors est, quod corpus eratque\n  Vt fax comburens semper in igne coquit.\n  Heu, set ymago dei nuper tam pura creata\n  Illa dolens anima demonis instar habet.\n  Non Thetis extinguit ibi fulmina, set neque morsus[630]\n  Vipereos medici compta medela iuuat:\n  Stans ibi continuus dolor est vt parturientis,\n  Tempora nec venie spectat habere locus.                           1070\n  Perpetuum pene tormentum nemo gehenne\n  Mente capit, set ibi stat dolor absque pari:\n  Cor de mente tremit, de corde caro, quod in ista\n  Scribere materia plus nequit egra manus.\n    Quo vultu, vel qua facie, vel quo comitatu\n  Tunc apparebit iudicialis apex?\n  Terribilis vultus, facies quasi sit furibundi,\n  Horridus aspectus aspera queque minans:\n  Iudicis ille furor breuis, ira set absque remissa\n  Pena, nil venie nil pietatis habens.                              1080\n  Mater et angelicus cetus, necnon duodenus\n  Iudicium faciens ordo sequetur eum:\n  Angelus hic et homo pariter tormenta subibunt,\n  Penam pro meritis soluet vterque suis;\n  Efficientque pares pene, quos nuper iniqus\n  Peccandi pariles efficiebat amor.\n  Distinguetur ibi malus et bonus, ille sinistram,\n  Ille tenens dextram, iudiciumque ferent.\n    O, quam tristis erit miseris sentencia danda,\n  Hec erit illa dies domini, qua luce patebunt\n  Clarius occulta, que modo clausa latent:\n  Hec erit illa dies ire, lux illa tremenda,\n  Qua non subsistet angelus absque metu.\n  Cum vix si iustus puncto saluandus in illo,[631]\n  Impie, quo fugies? quae fuga? Nulla quidem.\n  Est igitur mentis prudentis, mentis honeste,\n  Mentis discrete tale timere malum.\n  O nimium felix, tales euadere clades\n  Qui valet, et meriti viuere laude sui!                            1100\n  O nimium felix, o secla per omnia felix,\n  O preseruatus, oque beatus homo,\n  Qui poterit mortis tantas euadere penas,\n  Celica cumque deo gaudia ferre suo!\n  Nunc igitur sedeat sapiens et computet actus,\n  Quam prius adueniat iudicis illa dies.\n=Postquam de gaudiis et penis que bonis et malis debentur tractauit,\nconsulit vlterius quod unusquisque ad bonos mores se conuertat, et de\nhiis que negligenter omisit, absque desperacione contritus indulgenciam\na deo confidenter imploret.=\nCap^m. xx.\n    Cumque repentinum casum breuis hora minatur,[632]\n  Dum tenuem flatum suscitat aura leuis,\n  Care, memento tui, quis sis, cur, vnde vel ad quid,\n  Vel cuius factus condicionis eras;                                1110\n  Quod caro sit fragilis, fallax facilisque moueri,\n  Prona sit ad peius, pessima prompta sequi.\n  Spiritus hunc mundum spernat speretque futura,\n  Semper in auctoris fixus amore sui:\n  Quod caro spiritui subdatur eumque sequatur,\n  Spiritus auctori seruiat ipse suo;\n  Quod motus carnis moderetur, commemoranda\n  Est mors et pena mortis habenda malis.\n  Non poterit melius hominis caro viua domari,\n  Quam quod mente gerat mortua qualis erit.                         1120\n  Fletibus assiduis, est dum data gracia flendi,\n  Penituisse iuuat estque salubre satis:\n  Nec deus ethereus hec crimina vendicat vlli,\n  Que confessa dolens non residiua facit.\n    Qui reus est igitur homo, penam temporis huius\n  Sustineat, donec diluat omne malum;\n  Vt sic purgatus, cum iudex venerit, illam\n  Effugiat penam, que sine fine manet:\n  Nam qui iussa dei non seruat et vltima vite\n  Spectat, ad infernum cogitur ille trahi.                          1130\n  Scripture fallunt, aut certe noscere debes\n  Quod redit ad veniam vix animalis homo;\n  Victus enim vicio vicii fit seruus, et in se\n  Non habet admissum soluere posse iugum:\n  Ergo perpes ei debetur pena necesse,\n  Qui sibi peccandi velle perhenne facit.\n    Parcere nempe deo proprium tamen et misereri est,\n  Vnde, licet sero, te reuocare stude.\n  Figmentum nostrum nouit, set et ipse medetur\n  Tandem contritum, qui petit eius opem.                            1140\n  Non te desperes, pius est deus, immo deumque\n  Qui negat esse pium, denegat esse deum:\n  Hic quasi fons viuus patet omnibus, et vacuari\n  Vt fons nescit aquis, hic pietate nequit.\n  Set quia spem nimiam presumpcio sepe fatigat,\n  Tu tibi spem pone sicut oportet agi:\n  Vt sapiens speres, tibi sit tua spes moderanda,\n  Eius habent sancto frena timore regi.\n  Non timor excedat, quo desperacio mentem\n  Polluat, immo deum mentis amore time:                             1150\n  Nec spes presumat, set amet commixta timore,[633]\n  Sic timor est virtus spes et vterque salus.\n  Set meditando tamen tua mens de fine remorsa,\n  Semper amara timens speret habere bona:\n  Sanccius vt viuas, memorare nouissima semper,\n  Ledunt nam iacula visa perante minus.\n  Respice cotidie, mortis quia tempus adesse\n  Festinat, que simul prospera cuncta ruet.\n=Hic loquitur quod sunt modo pauci, qui aut propter celi affectum aut\ngehenne metum huius vite voluptatibus renunciant; set quecumque caro\nconcupiscit, omni postposita racione, ardencius perficere conantur.=\nCap^m. xxi.\n    Qui sibi commemorans, puto, singula ponderat eque,\n  Nunc tamen a viciis est quilibet infatuatus,\n  Quod de fine suo vix memoratur homo.\n  Quisque suum corpus colit, et de carnis amore\n  Gaudet, et est anime causa relicta sue:\n  Gloria nec celi mentes neque pena gehenne\n  A mundi labe iam reuocare queunt.\n  Sic caro, sic demon, sic mundus vbique modernos\n  Deuiat, vt Cristi vix sciat vnus iter:\n  Est caro que fragilis, demon versutus, iniqus\n  Mundus, in hoc hominum tempore regna colunt:                      1170\n  Et sic bruta quasi perit humane racionis\n  Virtus, dum vicium corporis acta regit.\n    Est homo nunc animal dicam, set non racionis,\n  Dum viuit bruti condicione pari.\n  Nescia scripture brutum natura gubernat,\n  Iudicis arbitrium nec racionis habet:\n  Est igitur brutis homo peior, quando voluntas\n  Preter naturam sola gubernat eum.\n  Corporis, heu! virtus per singula membra revoluens\n  Naturam viciis seruit ad acta foris;                              1180\n  Ac anime racio carnis viciata vigore\n  De virtute nichil interiore sapit.\n    Morigeri cicius modo sunt derisio plebis,\n  Et scola peccati iustificabit opus:\n  Que solet illa viros veteri de more beare,\n  Iam noua virtuti frena libido mouet.[634]\n  Inter eos mundi quibus est donata potestas,\n  \u2018Sic volo, sic iubeo,\u2019 sunt quasi iura modo.\n  Succumbunt iusti clamantes, \u2018Ve! quod in orbe\n  Impia pars hominum singula regna terit.\u2019                          1190\n  Vis prohibet leges, euertunt crimina mores,\n  Virtus peccati turbine quassa perit:\n  Mundus turbatur, rerum confunditur ordo,\n  Involuitque simul omnia grande chaos.\n    Squalidus in terra sic stat genitor genitusque,\n  Quod natura suo vix stat in orbe loco.\n  Liuor et ambicio, gula, fraus, metuenda libido,\n  Ira, tumor mentis, scismata, laudis amor,\n  Ambiciosus honor, amor et sceleratus habendi,\n  Ipse voluptatis vsus et ecce malus,                               1200\n  Furta, rapina, dolus, metus et periuria, testes\n  Sunt mundi quod erit ammodo nulla fides.\n=Hic loquitur de variis vindictis occasione peccati in hoc seculo iam\nquasi cotidie[635] contingentibus, que absque iustorum virorum meritis\net oracionibus nullatenus sedari poterunt.=\nCap^m. xxii.\n    Ecce dies veniunt, predixit quos fore Cristus,\n  Et patuere diu verba timenda dei.\n  Precessere fames, pestis, motus quoque terre,\n  Signaque de celo, stat quoque guerra modo:\n  Nititur aduersus regnum consurgere regnum,\n  Gens contra gentem, sic patet omne malum.\n  Vt pecoris sic est hominis fusus modo sanguis,\n  Victa iacet pietas, et sinit ista deus:                           1210\n  Est et adhuc vindex extenta manus ferientis\n  Continuans plagas, nec timet vllus eas.\n    Longanimis domini sentencia sepe moratur,\n  Vir bonus inmunis nec malus vllus erit.\n  Quem deus ille ferit, nullo valet orbe tueri,\n  Si non contritum culpa relinquat eum.\n  Mortem peccantis non vult deus, immo misertus\n  Vult vt vertatur, quo sibi vita datur:\n  Est pius ipse deus, scripturis sicut habemus,\n  Pro Sodomis Abrahe dixerat ipse pie:                              1220\n  \u2018Inter iniquorum tot milia tu populorum\n  Redde decem iustos, et miserebor eis.\n  Est michi nam soli proprium miseris misereri,\n  Multis pro paucis parcere curo libens.\u2019\n  O deus, ergo tibi quid dicam, quomodo nostri\n  Luctus continui sunt tibi nuga quasi?\n    Nonne decem iusti modo sunt, meritis vt eorum\n  Stellifer ipse dies curet in orbe malos?\n  Aut deus oblitus est immemor ad miserandum,\n  Dormit vel fingit, aut sibi facta latent.                         1230\n  Verius vt dicam, deus est accensus, et ignis\n  Fulminat inde Iacob, iraque lata furit:\n  Sic et plasma suum plasmator abhorret, et ipsum\n  Torquet pro factis que videt ipse malis.\n    O, qui mentali videt ex oculo mala nostra\n  Omnibus in gradibus continuare dies,\n  Dicere tunc poterit quod talia nullus ab euo\n  Impunita diu crimina vidit homo.\n  Quis status ille modo, quin sit transgressus, et ordo,\n  Quem iustum dicam, deficit vnde sciam.                            1240\n  Hoc nisi gratis emat, dubito prope quod generalis\n  Decasus nostre prosperitatis adest:\n  Set quia de summis gradibus mala progrediuntur,\n  Est qui summus eos corrigat ipse deus.\n=Hic loquitur sub compendio recapitulando finaliter de singulis mundi\ngradibus, qui singillatim a debito deuiantes ordine virtutes diminuendo\nextingunt, et ea que viciorum sunt augmentando multipliciter exercent.=\nCap^m. xxiii.\n    Dudum prelatus solum diuina gerebat,\n  Nunc propter mundum nescit habere deum:\n  Curatus cure dudum seruiuit, et ipse\n  Nunc vagus exterius circuit omne genus:\n  Dudum presbiteri casti, nunc luxuriosi;\n  Ocia que querunt plurima dampna fouent:                           1250\n  Ex studio mores dudum didicere scolares,\n  Nunc tamen econtra stat viciata scola:\n  Indiuisus amor monachos sibi strinxit vt ardor,\n  Nunc petit inuidia claustra tenere sua:\n  Asperitas dudum fratres in carne domabat,\n  Regula set mollis ammodo parcet eis:[636]\n  Dudum milicia fuit et sibi gracia prompta,\n  Gracia nunc tarda stat, quia vita mala:\n  Mercator dudum iustum peciit sibi lucrum,\n  Nunc quoque fraude sua querit habere lucra:                       1260\n  Simplicitas animi fuerat sociata coloni,\n  Nunc magis indomitum cor gerit ipse ferum:\n  Lex dudum iusta nulli parcebat amica,\n  Quam vigor argenti subdit vbique sibi.\n  Par status imparibus est actibus attenuatus,\n  Exceditque suum quisque viator iter.\n    Sic pietas humilis teritur, que superbia regnat;\n  Liuor adest agilis, torpet et omnis amor:\n  Permanet ira ferox, et abit paciencia suplex,\n  Viuit et accidia, sollicitudo perit:                              1270\n  Ebrietas, non sobrietas, tenet ammodo mensas,\n  Feruet et in viciis crapula plena cibis:\n  Casta pudicicia dudum precingere lumbos\n  Affuit, et modo vult soluere luxus eos:\n  Nuper larga manus inopi sua munera spersit,\n  Nunc cupit et bursam claudit auara tenax.\n    Dic modo quot viciis modo sola superbia mundum\n  Ad varii sceleris precipitauit opus:[637]\n  Dic quot liuor edax acies sua signa sequentes\n  Subdidit imperio vique metuque suo:                               1280\n  Dic quot auaricie manibus vel mente rapaci\n  Intendunt populi iura negando dei;\n  Quot gula deliciis torpet, quot torpor inanes\n  Carnis adulterio fedat in orbe suo.\n  Singula nempe vorat anime caro, sic quod vbique\n  Subdidit inmundam crimine mundus eam:\n  Singula fallacis mundi dulcedo subegit,\n  Nos tamen inmundos mundificare nequit.\n=Iam in fine libri loquitur magis in speciali de patria illa in qua\nnatus fuerat, vbi quasi plangendo conqueritur, qualiter honores et\nvirtutes veteres a variis ibidem erroribus superuenientibus, vt\ndicitur, ad presens multipliciter eneruantur.=\nCap^m. xxiiii.\n    Singula que dominus statuit sibi regna per orbem,\n  Que magis in Cristi nomine signa gerunt,                          1290\n  Diligo, set propriam super omnia diligo terram,\n  In qua principium duxit origo meum.\n  Quicquid agant alie terre, non subruor inde,\n  Dum tamen ipse foris sisto remotus eis;\n  Patria set iuuenem que me suscepit alumpnum,\n  Partibus in cuius semper adhero manens,\n  Hec si quid patitur, mea viscera compaciuntur,\n  Nec sine me dampna ferre valebit ea:\n  Eius in aduersis de pondere sum quasi versus;\n  Si perstet, persto, si cadat illa, cado.                          1300\n  Que magis ergo grauant presenti tempore, saltem\n  Vt dicunt alii, scismata plango michi.\n    Vna meo sensu res est, que pessima cunctis\n  Iam poterit dici fons et origo mali.\n  Heu! quia iusticia procul abcessit fugitiua,\n  Cessit et est alibi pax sociata sibi:\n  Pax, que iusticie dudum solet oscula ferre,\n  Nunc fugit a terra, ius perit ecce quia.\n  Plures iam nocui sumunt sibi regna magistri,\n  Vis iubet et velle, iura nec vlla videt:                          1310\n  Nunc vbi se vertit magnas, sine iure sequntur\n  Leges, set populus inde subibit onus:\n  Corpore sicque meo non tantum torqueor, immo\n  Sunt michi pro minimo res quibus vtar ego.\n    Non est de modicis quod adulterium modo ledit;\n  Que caro deposcit omnia namque licent.\n  In terris aliis Venus et si predominetur,\n  Exsoluunt meritis hoc aliunde suis;\n  Est ibi nam posita lex, que communis ad omnes\n  Iudicat, et causas terminat absque dolo:                          1320\n  Non status aut sexus, non dona, preces, timor aut quid\n  Possunt a minimo tollere iura viro:\n  Et sic iusticia redimit quodammodo culpam\n  Carnis, que fragili condicione cadit.\n  Set nos in patria non solum vincimur ista\n  Ex carnis stimulo, quo stimulatur homo;\n  Immo suas metas lex transit nescia iuris,\n  Sicque per obliquas patria nostra vias\n  Deuiat in tanto, quod, dicunt, amplius ordo\n  Non erit in nostris partibus: vnde deus                           1330\n  Visitat has partes vindicta, qualis ab euo\n  In nullo mundi tempore visa fuit.\n  Non tamen est terra que gaudet in omnibus vna,\n  Set magis in nostra fit modo virga fera:\n  Clamor vbique, vide, non solus conqueror ipse;\n  Culpas tam patulas est reticere nephas:\n  Sic fleo cum flente, lex fallit, fallor et ipse;\n  Stat mea nam grauibus patria plena malis.\n    Nos, quibus assueuit numquam crudeliter vti\n  Fatum, iam pressos sternit vbique reos.                           1340\n  Que fuerat tellus omni preciosa metallo,\n  Iam nequit ex plumbo pondus habere suum;[638]\n  Dignior argento, fuluo quoque dignior auro,\n  Nobile que genuit, vix valet esse quadrans.\n  Nuper dixerunt quicumque venire solebant,\n  \u2018Venimus ad portus, vbera terra, tuos.\u2019\n  Nunc tamen vt sterilis reputaris et es, quia mores\n  Nunc neque diuicie sunt aliquando tue.\n  Quo ferar, vnde petam mestis solacia rebus?\n  Anchora iam nostram non tenet vlla ratem.                         1350\n  Sic mea, que stabilis fuit, infirmatur iniquis\n  Patria iudiciis, iura negando viris:\n  Sic gentis domina, quasi iam viduata, tributa\n  Reddit peccato, statque remota deo.\n  Sic que morigera fuerat, nunc est viciosa;\n  Dudum legifera, nunc sine lege fera:\n  Sic ea que larga fuerat, nunc tollit egena;\n  Que fuerat sancta, fit Venus ipsa dea:\n  Est sale iam spersa, fuerat que fructibus ampla,\n  Et velut vrtica, que solet esse rosa:                             1360\n  Que fuerat pulcra, quasi monstrum stat reputata;\n  Fit caput in caudam, sic terit omnis eam.\n  Scandala feda parit nouiter transgressa nouerca,\n  Omnis que laudis mater et hospes erat:\n  Que fuit angelica nuper, nunc angulus extat,\n  Languet et in tenebris sorde repressa magis.\n  Patria, quam famam dicunt habuisse sororem,\n  Est magis infamis omnibus ipsa locis:\n  Que fuerat digne super omnes celsior orbe,\n  Nunc deus est alibi, subditur ipsa quasi:                         1370\n  Ordine retrogrado quicquid sibi laudis habebat\n  Cedit, et instabilis vndique spreta iacet.\n  Firma mouet, ruit alta, terit modo forcia discors\n  Error, et innumera spergit vbique mala:\n  Torpescunt proceres, clerus dissoluitur, vrbes\n  Discordant, leges sunt sine iure graues:\n  Murmurat indomitus vulgus, concrescit abvsus\n  Peccati solitus; sic dolet omnis humus.\n  Hinc puto quod seuit pes terreus in caput auri,\n  Et lupus agnorum cornua vana timet.[639]                          1380\n  In meritis hominum solum deus aspicit orbem,\n  Et sua de facto tempora causat homo.\n    O sterilis terra morum, sani viduata\n  Consilii, lesa nec medicamen habens,\n  Dic vbi fortuna latitat modo, qua reputabas\n  Nuper in orbe tuum non habuisse parem.\n  Si Lachesis sortem tibi contulit esse dolosam,\n  Iam venit ipsa tui ~reddere~ pacta doli:[640]\n  Nunc palletque tuis nigris Aurora venenis,\n  Cuius lux aliis fulsit in orbe magis;                             1390\n  Nuncque iuuentutis flos que tibi creuit habunde\n  Aret, et a viciis inveterata peris;\n  Fedaque nunc volucris, venturi nuncia luctus,\n  Concinit in fatis bubo propheta tuis.\n  Scit deus hanc causam specialius esse notandam,\n  Qua locus iste modo distat honore suo:\n  Hoc scio, quod cunctis locus in prouerbia crescit,\n  Et quasi nunc speculum denotat omnis eum.\n    Talia per terras fatali lege geruntur,\n  Vt reputant, set ego non ita stare puto:                          1400\n  Non est fortuna, que talia causat habenda,\n  Nec sors, set merita nostra per acta mala.\n  Qui tamen hanc stare modo credit et hanc reuocare\n  Vult, purget crimen, sic reuocabit eam:\n  Gracia prompta dei querentibus inuenietur,\n  Nam sibi conuersis vertitur ipse deus.\n  Dum pia pro pace cecinit processio terre,\n  Firmaque iusticia fecerat acta sua,\n  Dumque fides steterat et amor ~sine labe manebat~,[641]\n  ~Tunc, quia pax viguit, sors bona cuncta tulit~.                  1410\n  ~Nunc~ igitur nostra ~sit vita deo~ renouata,[642]\n  Ne sors fortuita plus queat esse mala:\n  Vota vetusta precum redeant domino dominorum,\n  Vt redeat dominus cum pietate suis;\n  Per quem pax et honor et tempora sana redibunt,\n  Que pro peccato sunt fugitiua modo.\n    Prospera qui veteris vult temporis esse renata,\n  Reddat et emendet facta priora nouis.\n  Est deus ipse piis pius et seuerus iniquis,\n  Sic valet ob meritum quisquis habere deum.                        1420\n  Nos igitur, domine, tua gracia, que solet olim\n  Ferre reis veniam, te miserante iuuet:\n  Anticipet pietas tua nos, ne dicat eorum\n  Gens, \u2018Vbi sit dominus, qui solet esse pius?\u2019\n  Da, precor, accessum lacrimis, mitissime, nostris,\n  Nam sine te nullum scis quod habemus opem:\n  Nunc tua pro lapsis nitatur gracia rebus,\n  Nostra nec anterior sit tibi culpa memor:\n  Numquam pigra fuit causis tua gracia nostris:\n  Est vbi nunc illa, que solet esse salus?                          1430\n  Nos peccatores sumus, et tu plus miserator,\n  Scit bonitasque tua nos opus esse tuum:\n  Si plus peccaret vir, plura remittere posses,\n  Materiam venie sors tibi nostra dedit.\n  Si quociens homines peccant, tua fulmina mittas,\n  Exiguo presens tempore mundus erit:\n  A te pendentem sic cum circumspicis orbem,\n  Auctor, pacificum fac opus esse tuum.\n  Nos, deus alme, tui serui, quamuis modo tardi,\n  Te, non fortunam, credimus esse deum:                             1440\n  Scimus te solum super omnes esse colendum;\n  Sic nostri solus tu miserere, deus!\n=Hic loquitur qualiter ea que in hoc presenti libello quasi sompniando\nde mundi scripsit erroribus, non ex se tantum, set ex plebis voce\ncommuni concepit. Consulit tamen finaliter quod, si quis inde se\nculpabilem senciat, priusquam nobis peiora succedant tempora, suam ex\nhumili corde culpam penitens emendet.=\nCap^m. xxv.\n    Hos ego compegi versus, quos fuderat in me\n  Spiritus in sompnis: nox erat illa grauis.\n  Hec set vt auctor ego non scripsi metra libello,\n  Que tamen audiui trado legenda tibi:\n  Non tumor ex capite proprio me scribere fecit\n  Ista, set vt voces plebis in aure dabant.\n  Quem sua mens mordet, de voce sit ille remorsus,\n  Curet vt in melius que tulit egra prius:                          1450\n  Qui tamen inmunem se sentit, ab inde quietus[643]\n  Transeat, et meritis sic stet vterque suis.\n  Quem non culpa grauat mea non sentencia culpat,\n  ~Leditur hinc nullus~, sit nisi forte reus:[644]\n  ~Ne grauet ergo tibi~, gibbosus namque panelli[645]\n  Et non sanus equs ferre recusat onus.\n  Non tamen in specie quemquam de pondere culpe\n  Accuso, set eo se probet intus homo:\n  Non ego mordaci distrinxi crimine quemquam,\n  Nec meus vllius crimina versus habet.                             1460\n  Que sompno cepi, vigilans mea scripta peregi,\n  Sint bona dicta bonis, et mala linquo malis:\n  Omnis enim mundum gemit esse dei laceratum\n  Vindicta nostri pro grauitate mali.\n  Ergo suam culpam contrito corde, priusquam\n  Consumpti simus, corrigat ipse malus.\n    Corrigit hic mundum, qui cor retinet sibi mundum:\n  Cor magis vnde regat, hec sibi scripta legat.\n  Quod scripsi plebis vox est, ~set et ista videbis~,[646]\n  ~Quo clamat populus, est ibi sepe deus~.                          1470\n  Qui bonus est audit bona, set peruersus obaudit,\n  Ad bona set pronus audiat ista bonus.\n  Hec ita scripta sciat malus, vt bonus ammodo fiat,\n  Et bonus hec querat, vt meliora gerat.\n  Mundus non ledit iustum, bene dummodo credit,\n  Quando set excedit, mundus ad arma redit:\n  Mundus erit talis, fuerit viuens homo qualis;\n  Obstet vitalis quilibet ergo malis.\n  ~Culpa quidem lata, qua virtus stat viciata,~[647]\n  ~Cum non purgata fuerit set continuata,~                          1480\n  ~Que meruit fata sunt sibi fine data.~\n[648]=Explicit libellus qui intitulatur Vox Clamantis, editus\nprecipue super articulo primi infortunii, quod infortunato Ricardo\nsecundo in primordiis regni sui, vt audistis, quasi ex dei virga[649]\nnotabiliter in Anglia contingebat. Et nunc vlterius, quia ipse non inde\nremorsus, immo magis ad modum tiranni induratus, regnum suum assiduis\noppressionibus incessanter flagellare non desistit, diuine vindicte\nflagellum vsque in sue deposicionis exterminium non inmerito assecutus\nest. Tres namque tunc regni nobiles super hoc specialius moti, scilicet\nThomas Dux Glouernie, qui vulgariter dictus est Cignus, Ricardus\nComes Arundellie, qui dicitur Equs, Thomas Comes de Warrewyk,[650]\ncuius nomen Vrsus, hii vero vnanimes cum quibusdam aliis proceribus\nsibi adherentibus, vt regie malicie fautores delerent, ad dei laudem\nregnique commodum in manu forti iusto animo viriliter insurrexerunt,\nprout in hac consequenti cronica, que tripertita est, scriptor\nmanifestius declarare intendit.=\nFOOTNOTES:\n[590] 9 magnanimi CEHDL magnatum S\n[591] 27 Consilium CEHDL\n[592] 43 descessit SHG descescit L decessit CED\n[593] 87 da pinguibus CE\n[594] 125 circumprecordia SG\n[595] 160 Est S Et CEHDL\n[596] 167 grossantur S grassantur HDLT crassantur CEG\n[597] 182 dolum SCGDL suum EHT\n[598] 184 scelus] dolus EH\n[599] 187 rutilans albedo set SCGDL albus paries tamen EHT\n  Sic foris ex auro tumulus splendescit, et intro\n  Fetet putredo, vermibus esca caro. EHT\nDL _have both this couplet and that in the text_\n[601] 192 falco SCGDL nisus EHT\n[602] 218 pulchra C\n[603] 237 ingenii H (_corr._) Ingenuu_m_ L assimulari CE\n[604] 256 ipse SL ille CEHD\n[605] 269 _Ordinary paragr. in_ CDL, _no paragr._ E\n[606] 291 _Ordinary paragr._ CEDL\n[607] 350 credet CEHGDL credit S\n[608] 409 seruus CE\n[610] 490 Passebatq_ue_ S\n[612] 562 sunt] sint CE\n[613] 599 sitis] satis D\n[614] 611 tradidit] contulit CE\n[615] 684 queris SGL mauis (mavis) CEHD\n[616] 691 regno peccato EHL Regni peccato D\n[617] 707 eum CEHDH\u2082 enim SGLT\n[618] 721 perinterius GLT\n[619] 767 spernens famam C fama_m_ serpens L\n[620] 816 iuuat S iuuant EGDLTH\u2082\n[621] Cap. xiii. _Heading_ 1 mortui corporis CH\n[622] 843 redolens dudum CEHD\n[623] 903 nisi] sibi C\n[625] 921 nostre D nostri SCEHGL\n[626] 931 imparat C\n[627] 961 fit S sit CEHGDL\n[629] Cap. xix. _Heading_ 1 duplici CEGL dupplici SHT duplice D\n[631] 1095 si SGL sit CEHD\n[632] 1107 Cumq_ue_ ST Dumq_ue_ CEHGDL\n[633] 1151 comixta H\n[634] 1186 mouet] tenet EDLT\n[635] Cap. xxii. _Heading_ 2 quotidie CED\n[636] 1256 parcit CE\n[638] 1342 suum SG suo CEHDL\n[639] 1380 Et lupus SHDL Pastor et CG (_ras._) Lupus et E\n[640] 1388 reddere SEHG soluere CDLT\n[641] 1409 f. commune regebat Perstitit in nobis tunc honor atque salus\nEDLTH\u2082 (gerebat E)\n[642] 1411 Sint igitur nostra bona facta deo renouata EDLTH\u2082 (reuocata\nL)\n[643] 1451 inmunen S\n[644] 1454 _Text_ SCEG Sic precor vt nullus DLT\n[645] 1455 _Text_ SCEG Detrahet inde michi DL Se trahit inde michi T\n[646] 1469 f. _Text_ SCEHG (in ista E) per scripta cauebis Que mala\nsunt, ideo te dabis atque deo DLTH\u2082 (perscripta D)\n[647] 1479-81 DLTH\u2082 _have two lines only, as follows_:--\n  Omnibus ipse tamen peior sum, sed releuamen\n  Det michi per flamen conditor orbis. Amen.                       1480*\n[648] EXPLICIT, &c. Explicit libellus qui intitulatur Vox Clamantis\n(_omitting the rest_) EDTH\u2082 Explicit liber intitulatus Vox clamantis\n(_omitting the rest_) L\n[649] 4 virga dei CHG\n[650] 12 Warwyk CH\nCRONICA TRIPERTITA[651]\n        [Sidenote: Opus humanum est inquirere pacem et persequi eam.\n        Hoc enim fecerunt hii tres proceres de quibus infra fit\n        mencio, vbi fides interfuit.\n        Opus inferni est pacem turbare, iustosque regni interficere.\n        Hoc enim Ricardus ~capitosus~[652] dolosa circumvencione\n        facere non timuit.\n        Opus in Cristo est deponere superbos de sede et exal~tare\n        humiles. Hoc enim~ deus fecit; ~odios~um ~Ricar~dum de Solio\n        suo proiecit, et pium Henricum omni dileccione gratissimum\n        cum gloria sublimari constituit.]\n    Ista tripertita, sequitur que, mente perita\n  Cronica seruetur; nam pars que prima videtur\n  Est opus humanum, pars illa secunda prophanum\n  Est opus inferni, pars tercia iure superni\n  Est opus in Cristo. Vir qui bene sentit in isto\n  Scire potest mira, quid amor sit, quid sit et ira:\n  Est tamen hoc clamor, \u2018Omnia vincit Amor.\u2019\n        [Sidenote: Hic in prima parte[653] cronice com~positor~ tempora\n        distinguens,[654] causas vnde regnum fuit in se diuisum,\n        postmodum per singula tractabit.]\n  TOLLE caput mundi, C ter et sex lustra fer illi,\n  Et decies quinque cum septem post super adde:\n  Tempus tale nota, qui tunc fuit Anglia mota.\n  ~Dum stat commotus Ricardus amore remotus,~\n  ~Principio Regis oritur transgressio legis,~\n  ~Quo fortuna cadit et humus retrogreda vadit.~\n  ~Quomodo surrexit populus, quem non bene rexit,~\n  ~Tempus adhuc plangit super hoc, quod cronica tangit.~\n  ~Libro testante, stat cronica scripta per ante;~\n  ~Est alibi dicta, transit nec ab aure relicta:~                     10\n  ~Audistis mira, vulgaris que tulit ira:~\n  ~Omnibus in villis timuit vir iustus ab illis.~\n        [Sidenote: Qualiter infortunatus rex Ricardus, virgam dei non\n        metuens, de malo in peius suam semper maliciam continuauit.]\n  Rex induratum cor semper habet, neque fatum\n  Tale remordebat ipsum, qui iure carebat:[655]\n  Stultorum vile sibi consilium iuuenile\n  Legerat, et sectam senium dedit esse reiectam:\n  Consilio iuuenum spirauerat ille venenum,\n  Quo bona predaret procerum, quos mortificaret:\n  Sic malus ipse malis adhesit, eisque sodalis\n  Efficitur, tota regis pietate remota.                               20\n  Tunc accusare quosdam presumpsit auare,\n  Vnde catallorum gazas spoliaret eorum.\n  Tres sunt antiqui proceres, quos regis iniqui\n  Ira magis nouit, et eos occidere vouit:\n  Et sic qui cati pellem cupit excoriati,\n        [Sidenote: Nota de iudicibus illis, qui vt regis errorem\n        precipue contra illos tres proceres quos occidere vellet\n        iustificarent, literas sub eorum sigillis scriptas erronice\n        composuerunt.]\n  Fingebat causas fallaci pectore clausas.\n  Caucius vt factum sibi possit habere subactum,\n  Leges conduxit, pro parte suaque reduxit:\n  Munere corrupti suadente timoreque rupti\n  Legis in errorem regi tribuere fauorem:                             30\n  Hii tunc legiste, quicquid rex dixerat iste,\n  Federa componunt, que sigilla sub ordine ponunt.\n  Tunc rex letatur, super hoc quod fortificatur,\n  Quo magis ad plenum diffundat ille venenum:[656]\n  Tunc aderant tales iuuenes, qui sunt speciales,\n  Laudantes regem, quia vertit sic sibi legem.\n        [Sidenote: Qualiter tres proceres predicti de regis malicia\n        secrecius premuniti in sui defensionem roborati sunt.]\n    Hoc concernentes alii, que dolos metuentes,\n  Ad defendendum statuunt cito quid sit agendum.\n  Tunc rex festinat, et ad hoc sua iussa propinat,\n  Vt tres querantur vbi sunt, et ibi capiantur.                       40\n  Tunc tres, qui iusti fuerant et ad arma robusti,\n  Factum disponunt et ad hoc sua robora ponunt.\n  Qui fuerant isti proceres, in nomine Cristi\n  Expedit vt dicam referens, et eis benedicam.\n  Si non directe procerum cognomina recte,\n  Hec tamen obscura referam, latitante figura:\n  Scribere que tendo si mistica verba legendo\n  Auribus apportant, verum tamen illa reportant.\n        [Sidenote: Nota de nominibus trium procerum predictorum sub\n        figura. Comes Marescallus. Strenuissimus Comes Derbeie.]\n    Sunt Olor, Vrsus, Equs, stat eorum quilibet equs,\n  Non hii diuisi, set in vnum sunt quasi visi:                        50\n  Penna coronata tribus hiis fuit associata:\n  Qui gerit S tandem turmam comitatur eandem,\n  Nobilis ille quidem probus et iuuenis fuit idem,\n  Sic quasi de celis interfuit ille fidelis:\n        [Sidenote: Comes Northumbrie, cuius Signum fuit luna\n        crescens.]\n  Hac sub fortuna presens aquilonica luna[657]\n  Non fuit ad sortem, sequitur set mente cohortem.[658]\n        [Sidenote: Qualiter rex, cuius Signum Sol erat, ciues\n        Londonienses pro auxilio ab eis contra dictos tres proceres\n        optinendo requisiuit; set illi regis maliciam perplectentes\n        eidem nullatenus consensierunt.]\n    Qui solem gessit tenebrosus lumina nescit,\n  In Troie metas dum vendicat ipse dietas.\n  Troia fuit prima, per quem sol tendit ad yma;\n  Pallet in eclipsi populus quia non fauet ipsi:\n  Obsistunt turbe Phebo, ne scandat in vrbe,                        60\n  Dumque suis alis Cignus fuit imperialis.\n        [Sidenote: Qualiter rex Comitem Oxonie, qui per aprum\n        designatur, vt ipse contra tres proceres antedictos gentes\n        bellatrices secum duceret, in partes Cestrie vna cum regio\n        vexillo destinauit.]\n    Fraus tamen obliquas nubes commouit iniquas,\n  Extera dum rebus temptauit lumina Phebus:\n  Cestria surrexit, Aper in qua lumina rexit,\n  Regis vexillum fatue signauerat illum.\n  Set conspiranti deus obstat et insidianti,\n  Quo dolus exosos inuoluit fine dolosos:\n  Auxilio Cigni, regis pro parte maligni[659]\n  Si vis queratur, contraria vis operatur.                            70\n  Querit Aper latebras, fraudes mortisque tenebras,[660]\n  Quo regnum periat regisque superbia fiat;\n  Cignus et expresse super hiis que cernit adesse\n  Prouidet, et curam regni colit ipse futuram:\n  Ducit Aper gentes, quas concitat arma gerentes,\n  Liber vt hiis pergat proceresque per omnia spergat.\n        [Sidenote: Qualiter quodam die Veneris Comes Oxonie cum suis\n        sequentibus in conspectu ducis Glouernie, qui tunc vulpis\n        caudam in lancea gessit, prope villam Oxonie in fugam se\n        vertit, et castra, que ipse familie sue pro signo gestanda\n        attribuerat, ad terram absque releuamine finaliter proiecta\n        sunt. Nam et ipse Comes, vt securiori modo vitam seruaret,\n        profugus vltra mare nauigio transiit.]\n    Cignus vt hoc sciuit, venientibus obuius iuit,\n  Belliger et purgat regnum, quo vita resurgat:\n  Cum Venus incepit lucem, sors bella recepit.\n  Stat Tetis a parte, cecidit dum Cestria Marte;[661]                 80\n  Thamisie fluctus capiunt de sanguine luctus:\n  Vicit Olor pennis, sit ei quo vita perhennis.\n  Tunc Aper Oxonie cecidit de sede sophie;\n  Cum prope stat villam, maledixerat impius illam:\n  Non ibi permansit fugiens set Aper vada transit,[662]\n  Infortunatus fit ibi de fonte renatus.\n  De vulpis cauda velox Aper est vt alauda,\n  Cauda ruit castra, que sunt numero velut astra:\n  Sic quia deliquit, vacuus sua castra reliquit,\n  Pauper et exposcit foueam, qua viuere possit.                       90\n  Set neque castrorum iuuat Aprum pompa suorum,\n  Nec sibi fossa datur, dum profugus inde fugatur:\n  Hec ita dum vidit, quod eum fortuna rescidit,[663]\n  Per mare transiuit, alibi quo viuere quiuit.\n  Sic Aper in leporem mutatus perdit honorem,\n  Amplius et certus locus est sibi nullus apertus.\n        [Sidenote: Qualiter statim post fugam dicti Comitis Oxonie\n        Alexander de Nevill tunc Eboracensis archiepiscopus, qui\n        eciam cum rege in suis erroribus particeps erat, tunc metu\n        ductus consimili fuga per mare reus euasit.]\n    Nil odor incensi tunc profuit Eboracensi,\n  Set nec mitra choris nec opes nec culmen honoris;\n  Ad regale latus cum plus sit ad alta leuatus,\n  Corruit a sede, sic transit presul ab ede.                         100\n  Cure mercator primas fuit et spoliator,\n  Pauper et abcessit, quem preuia culpa repressit:\n  Sic fugit hic predo cleri Noua villa Macedo,\n  Quem, quia sic vixit, pater ecclesie maledixit.\n        [Sidenote: Qualiter Michael de la Pole, Comes Suffolcie, qui\n        tunc regis Cancellarius erat, dum se culpabilem senciit,\n        trans mare eciam nauigando ad salutem[664] alibi se muniuit.]\n    Est Comes elatus, fallax, cupidus, sceleratus;\n  Fraudes per Mille stat Cancellarius ille:\n  Hic proceres odit et eorum nomina rodit\n  Morsibus a tergo, fit tandem profugus ergo.\n  Sic deus in celis mala de puteo Michaelis\n  Acriter expurgat, ne plus comes ille resurgat.                     110\n        [Sidenote: Qualiter eciam episcopus Cicestrie, tunc regis\n        confessor, conscius culpe extera loca petens propria fugiendo\n        reliquit.]\n    Alter et est talis, sub regis qui cubat alis,\n  Mollis confessor, blandus scelerisque professor:\n  Extitit hic frater, qui stat foris intus et ater,\n  Cuius nigredo fedat loca regia, credo.\n  Hic fuit obliqus procerum latitans inimicus,\n  Semper in augendo magis iram quam minuendo:\n  Hic tamen in fine fugit, et de sorte ruine\n  Que mala spondebat aliis prius ipse luebat.\n  Sunt ita predicti cordis formidine victi,\n  De propria viui terra quod sunt fugitiui.                          120\n        [Sidenote: Qualiter tres proceres de querela antedicti\n        Londonias pariter aduenientes, cum rege, tunc apud Turrim\n        existente, pro remedio in premissis optinendo, seruata\n        regis reuerencia, colloquium pacificum habuerunt: vnde de\n        regis consensu parliamentum infra breue Londoniis tenendum\n        optinuerunt.]\n    Tunc tres persone, qui pleni sunt racione,\n  Iusticiam querunt, regem super hoc adierunt.\n  Rex fuit ad muros Turris proceresque futuros\n  Vidit, et ex visu cognouit se sine risu.\n  Armatis turbis portas intrantibus vrbis,\n  Intrant audaces proceres in pace sequaces;\n  Turrim ceperunt, vbi regis honore steterunt.\n  Eius vt a latere vicium poterint remouere,\n  Est iter inuentum, statuunt quo parliamentum,\n  Vt sic purgarent regnique statum repararent.                       130\n        [Sidenote: Qualiter in principio parliamenti concordatum\n        est, quod absencia tunc illorum qui, vt premittitur, a regno\n        sponte fugierunt, in perpetuum exilium absque redempcione\n        iudicaretur.]\n    Terra covnata fuerat de lege vocata;\n  Rex sedet, et tutum fuit os commune locutum.\n  Dicit enim, tales qui regis collaterales[665]\n  Extiterant gentes, super hoc quod sunt fugientes,\n  Iudicium tale fuit exilium generale:\n  De terra dempti sic sunt, non ense perempti;\n  Est ita dilata procerum sentencia lata.\n        [Sidenote: Qualiter parliamentum gradatim processit, precipue\n        contra illos qui regis iniqui fautores iniqui fuerunt, quorum\n        Simon de Burle[666] miles, tunc regis Camerarius, in iudicio\n        conuictus mortis sentencia decollatus est.]\n    Hoc facto querunt alios, qui tunc latuerunt,\n  Quorum regalis Camerarius est capitalis.\n  Corruit in fata gladii vestis stragulata;                          140\n  Stat quia non recta, magis est culpanda senecta:\n  Lacrima Regine dum poscit opem medicine,\n  Obrutus amittit caput et sua funera mittit.\n    Ecce Senescalli non tantum lucra catalli,\n  Que mala quesiuit, sceleris fortuna sitiuit,\n        [Sidenote: Qualiter etiam Iohannes Beauchamp miles, tunc\n        regis hospicii Senescallus, quem rex Baronem de Briggenorth\n        vocari constituit, amisso capite de Curia recessit.]\n  Set magis in mortem decreuit curia sortem:\n  Dum caput inclinat, gladius sibi iura propinat.\n  Ille quidem Cignum despexit, Aprumque malignum\n  Semper laudauit, cor regis et infatuauit;\n  Fallax, versutus, quasi vulpis fraude volutus,                     150\n  Inuidus et paci lingua fuit ille loquaci.\n  Nomen Baronis cecidit sic Pons Aquilonis;\n  Hoc rex erroris posuit sibi nomen honoris.\n        [Sidenote: Qualiter Nicholaus Brembel, qui ciuis et Maior\n        Londoniarum fuerat, ad furcas tractus et ibi suspensus suam\n        vrbis libertatem turpiter amisit.]\n    Maior erat ville, Tribulus dictus fuit ille,\n  Qui proceres pungit regisque dolos magis vngit:\n  Hunc quasi consortem dilexit rex, quia sortem\n  Consilii cepit, quo mortem fine recepit:\n  Furcis pendebat, quem primo terra trahebat,\n  Ictum sic ensis non sentit Londoniensis.\n        [Sidenote: Qualiter eciam Robertus Tresilian miles, qui[667]\n        tunc de Banco regis iudex capitalis extitit, sub eadem\n        furcarum pena diem vite sue iudicialiter clausit extremum.]\n    In banco regis qui librat pondera legis,                         160\n  Iuraque cognouit, aliis plus iura remouit,\n  Cornubiensis erat: si quis sua crimina querat,\n  Peior eo nullus, nec eo fallacior vllus.\n  Hic scelus instigat proceres, quos sepe fatigat,\n  Vnde fatigatus tandem perit hic sceleratus:\n  Crimine prestante super hoc quod fecerat ante,\n  Ad furcas tractus fit ibi pendendo subactus.\n  Pendula sors tristis morientibus accidit istis,\n  In manibus quorum pendebant iura virorum.\n        [Sidenote: Qualiter iudices alii, qui originales regis\n        excessus, vt prefertur, sigillis suis contra proceres\n        roborarunt, ad instanciam prelatorum absque mortis iudicio in\n        partes Hibernie exules ab Anglia transierunt.]\n    Iudicibus reliquis falsisque scienter amicis,[668]               170\n  Vt patet ante nota, conclamat curia tota:\n  Vrbs, ager et villa damnarunt falsa sigilla,\n  Que dederant causam sceleris regi, magis ansam.[669]\n  Non fuit hec pena, delictis que fore plena\n  Posset, et hoc certe vox plebis dixit aperte;[670]\n  Set nimis ornate penam ficta pietate\n  Pontifices regis moderantur ab ordine legis:\n  Sic non ense cadunt, set in exilium mare vadunt,\n  Quos inconsultos suscepit Hibernia stultos.\n  Legiferi tales super omnes sunt speciales,                         180\n  Regis ad errorem qui plus tribuere fauorem.\n  Hic non sorte pari statuit sors fata parari,[671]\n  Vt reus incepit, sic de mercede recepit:\n  Exulat iste status, fuit alter decapitatus,\n  Hii, cum ceduntur, ad funera fune trahuntur.\n  Dispar erat munus, fuerat tamen exitus vnus;[672]\n  Quicquid homo voluit, tandem mors omnia soluit.\n        [Sidenote: Qualiter diuersi fratres, diuersarum curiarum tunc\n        confessores, vna cum aliis ministris quampluribus, quasi\n        palee invtiles per loca disperguntur.]\n    Vt rex purgetur, vt regnum clarificetur,\n  Restat adhuc queri, poterit quo culpa mederi.\n  Absque deo fratres fuerant hoc tempore patres,                     190\n  Nec sibi confessa per eos est culpa repressa:[673]\n  In viciis arent, vicium qui mundificarent;\n  Morum more carent, mores qui multiplicarent.\n  Fraudis in exemplum sic errat ab ordine templum,\n  Nec cauet ille status solita de sorde reatus:\n  Sunt ita transgressi fratres ad sacra professi,\n  Quod personarum deus extitit vltor earum.\n  Ad regale latus non est status inmaculatus,\n  Quo plus quam Centum remouentur abinde clientum:\n  Lugent cantores, perdunt quia cantus honores,                      200\n  Plangunt scriptores scriptos de fraude rigores:\n  Transit adulator, sceleratus et insidiator,\n  Consilii fautor, inuentor et inuidus auctor.\n        [Sidenote: Qualiter proceres predicti de querela principales,\n        si precibus aut donis flecti possent, sepissime blandiuntur;\n        set illi tanquam vere iusticie executores, vsque in sue\n        querele consummacionem vnanimes constanter astiterunt.]\n    Stat manus extenta, nec cessat Curia tenta,\n  Donec purgetur dolus omnis et euacuetur.\n  Falsi temptarunt iustos, set non superarunt,\n  Nec prece nec dono, Cristo mediante patrono.\n  Tempore quo stabant hii tres, regnum solidabant,\n  Legem firmabant viciataque iura fugabant:\n  Sic emendatum Regem faciunt renouatum,                             210\n  Cercius vt credunt, et sic cum laude recedunt.\n  Concinit omne forum benefactaque laudat eorum,\n  Talia dicentes sunt vndique laude canentes.[674]\n        [Sidenote: Hic in fine compositor gesta dictorum trium\n        procerum laudabiliter commendans, pro eis apud altissimum\n        deuocius exorat.]\n    In Cristi signo sit semper gloria Cigno,\n  Laus et in hoc mundo sit Equo, quem signat hirundo,\n  Vrsus et ex ore populi fungatur honore.\n  Hii tres Anglorum fuerant exempla bonorum;\n  Regnum supportant alienaque pondera portant:\n  Reddat eis munus tribus est qui trinus et vnus. Amen.[675]\nFOOTNOTES:\n[651] CRONICA TRIPERTITA. _The_ MSS. _are_ SCHG, _as for the_ Vox\nClamantis, _and also the Bodleian_ MS. _Hatton_ 92 (H\u2083).\n[652] PREFACE _margin_ capitosus] obstinatus H\u2083\n[653] 1 _margin_ In hac prima parte CHH\u2083\n[654] 2 _margin_ p_rim_o tempora distinguens H p_ri_mo distingue_n_s\ntemp_or_a H\u2083\n[655] 14 ipsum qui iure carebat] semper mala quin faciebat H H\u2083 mala\nsemper qui_n_ faciebat C\n[656] 34 diffundat vbiq_ue_ CHH\u2083\n[657] 55 presens] fallax H (_ras._)\n[658] 56 Eclipsata dolis sequitur consorcia Solis H (_ras._)\n[659] 69 parte CHH\u2083 parce SG\n[660] 71 fraudis HH\u2083\n[661] 80 tetis SH thetis CGH\u2083\n[662] 85 t_ra_ncit C\n[663] 93 dum] cum CH\n[664] 109 _margin_ ad sui salutem CHH\u2083\n[665] 133 legis H collat_er_ ales C\n[666] 141 _margin_ Burlee CHH\u2083\n[667] 161 _margin_ qui _om._ S\n[668] 170 amicis] iniquis CHH\u2083\n[672] 186 munus] nimius C\n[674] 213 laude] verba CHH\u2083\n=Explicit prima Pars Cronice et Incipit Secunda.=\n=Hic in Secunda parte Cronice declarat qualiter rex, sub vmbra\nficte concordie pacem dissimilans, tres proceres predictos dolose\ncircumuenit; ita quod vnum ex istis iugulari, alium decollari\nfecit,[676] tercium vero vna cum domino de Cobham, qui regni verus\namicus semper extitit, in exilium mancipari tirannica potestate,\nprothdolor! destinauit. Insuper et, quod detestabile fuit, idem\ncrudelissimus rex reuerendum in Cristo patrem Thomam Arundellie,[677]\ntunc Cantuariensem Archiepiscopum, de Sede sua penitus expulit,\n~ipsumque pro perpetuo in exilium delegari crudel~issime constituit.=\n    O DOLOR in mente, set prothdolor ore loquente!\n        [Sidenote: In hac secunda parte cronice compositor primo\n        ea que post sequntur dolorosa infortunia doloroso corde\n        deplangit.]\n  Heuque mee penne, scribam quia facta gehenne!\n  Obice singultu, lacrimis pallenteque vultu,\n  Vix mea penna sonat hec que michi Cronica donat.[678]\n  Vt prius audistis, hii tres, quibus Anglia tristis\n  Plus delectatur, magis hos fortuna minatur:\n  Rex facie bina fallax, latitante ruina,\n  Omnia fingebat, que dolos sub fraude tegebat.\n    Ad regale latus, quasi frater et associatus,\n        [Sidenote: Qualiter, vt hii tres proceres, de quibus\n        audistis, cum rege, quem dolosum sciebant, pacem securiorem\n        habere possent, cartas concordie ab ipso impetratas\n        optinuerunt.]\n  Cignus erat factus, et eos quos vult facit actus:                   10\n  Taliter est et Equs regis de carmine cecus,\n  Quod non discernit ea que fallacia cernit:\n  Est incantatus eciam quasi magnificatus\n  Vrsus, et ignorat finem, qua sorte laborat.\n  Set magis vt tuti maneant de lege statuti,[679]\n  Hii regis querunt cartas, quas optinuerunt:\n  Sic se conformant, sic se cum rege reformant,\n  Quod viuunt more quasi grex pastoris amore.\n  Hoc credunt plane, set transit tempus inane;\n  Cum se stare putant, subito sua tempora mutant.                     20\n    Ecce scelus magnum, latitans quasi vulpis in agnum,\n        [Sidenote: Qualiter rex, vt ipse sub dissimilate pacis\n        concordia proceres decipiat, vulpe fallacior continua\n        circumuencione dolos machinatur.]\n  Sic dolus expectat, quos ira tirannica spectat.[680]\n  O fraus, o que dolus, quos rex ~sub ymagine~ solus,\n  Dum scelus exhausit, tam longo tempore clausit!\n  Set magis ad plenum tunc fuderat ille venenum,\n  Quo prius inflatus quamsepe dolet sceleratus:\n  Turbinis vt ventus, sic irruit acra iuuentus\n  In Cignum spretum, dum se putat esse quietum.\n    O quam fortuna stabilis non permanet vna!\n        [Sidenote: Qualiter rex sui pectoris odium, quod adiu\n        latuit, ad expressam vindictam primo contra ducem Glouernie,\n        qui Cignus dicitur, in oculis omnium fulmine plus subito\n        produxit. Nam et ipse rex in propria persona dictum ducem\n        apud Plescy improuisum manu forti cepit, et eum sic captum\n        Calisias indilate produci, et ibi sub arta custodia striccius\n        incarcerari constituit.]\n  Exemplum cuius stat in ordine carminis huius.                       30\n  Rex agit et Cignus patitur de corde benignus,\n  Illeque prostratus non est de rege leuatus:\n  Ad Plescy captus tunc est velut hostia raptus,\n  Rex iubet arma geri, nec eo voluit misereri.\n  Cum sponsa nati lugent quasi morte grauati,\n  Plusque lupo seuit rex, dummodo femina fleuit:\n  Nil pietas munit, quem tunc manus inuida punit;\n  Rex stetit obliqus, nec erat tunc vnus amicus.[681]\n  O regale genus! princeps quasi pauper egenus\n  Turpiter attractus iacet et sine iure subactus.                     40\n  Sunt ibi fautores regis de sorte priores,\n  Qui Cignum prendunt, vbi captum ducere tendunt:\n  Sic ducendo Ducem perdit sine lumine lucem\n  Anglia, que tota tenebrescit luce remota:\n  Trans mare natauit, regnum qui semper amauit,\n  Flent Centum Mille, quia Cignus preterit ille.\n  Calisie portus petit, vnde dolus latet ortus,\n  Error quem regis genuit putredine legis:\n  Carcere conclusus subito fuit ille reclusus;\n  Nescit quo fine, sit vite siue ruine.                               50\n  Tunc rex elatum sumpsit quasi falco volatum,\n  Vnde suas gentes perdit custode carentes.\n        [Sidenote: Qualiter rex, qui per mille meandros procerum\n        corda exagitans inquietauit, Ricardum Comitem Arundellie[682]\n        qui dicitur Equs, fraudulenter decepit. Erat enim tunc frater\n        dicti Comitis Thomas, Cantuariensis archiepiscopus, cui rex\n        sub iuramento fidem prestitit, quod, si dictus Comes ad\n        sui regis presenciam obediens sponte veniret, liber extunc\n        absque calumpnia, vbicumque transire vellet, cum firma regis\n        amicicia fiducialiter permaneret: et sic veniens probus Comes\n        ab improbo rege decipitur.]\n    Amoto Cigno, rex feruens corde maligno\n  Prendere querit Equm, super hocque reuoluere secum\n  Caucius in mente conspirat fraude latente.\n  Periurans Cristum Comitem sic decipit istum:\n  Ipse libro tacto iurat, firmanteque pacto\n  Promisit certe que fidem donauit aperte,\n  Dicens quod tutus nulla de fraude volutus\n  Liber transiret, ad eum si quando veniret.                          60\n  Hoc iuramentum frater Comitis manutentum\n  Primas feruore regis suscepit ab ore:\n  Presul letus erat, sub tali federe sperat,\n  Et sic cautelis captus fuit ille fidelis.\n    Vrsus vt audiuit, non ergo remotus abiuit;\n  Signans se Cristo mentem stabiliuit in isto:\n  Non facit excursus paciens que piissimus Vrsus,\n  Set magis attendit mala que fortuna rependit:\n        [Sidenote: Qualiter Thomas, alio nomine Vrsus, tunc Comes de\n        Warwyk, a regis satellitibus Londoniis captus et in carcerem\n        missus inmunis culpe paciens succubuit. Super quo suum\n        parliamentum apud Westmonasterium in proximo pronunciandum\n        rex tirannus decreuit.]\n  Londoniis mansit, nec ab vrbis cardine transit,\n  Quo captiuatus fuit hic sine labe reatus.                           70\n  Sic tres persone vi set non iure corone\n  Carceribus stricti remanent velut vmbra relicti.\n  Celsius in scanno tunc creuit pompa tiranno,\n  Nulli parcebat, sibi dum fortuna fauebat:[683]\n  Stat scelus extentum statuit quo parliamentum,\n  Vt sit finalis sic vlcio iudicialis.\n    Tunc appellantes fuerant octo dominantes,\n  Qui tres appellant, vt eos a luce repellant.\n        [Sidenote: Qualiter pronunciato parliamento octo tunc\n        appellantes contra dictos tres proceres ad eorum perdicionem\n        promptissimi interfuerunt, et quia rex propter metum populi\n        ducem Glouernie coram eo personaliter in parliamento\n        comparere noluit, subtili mendacio finxit eum in lecto\n        mortuum fuisse, qui adhuc superstes in carcere Calisie sub\n        claue tenebatur; et sic ducem absentem absque responsione rex\n        pestifer falsissime condempnauit.]\n  O, quis pensare posset quin fleret amare,\n  Dum scelus explorat, per quod magis Anglia plorat?                  80\n  Ecce dies mortis aderant, qua pompa cohortis\n  Regem pomposum statuit magis esse dolosum.\n  Pro regis parte subtili fingitur arte,\n  Cignum tam purum sine response moriturum:\n  Cum magis expresse rex nouit eum superesse,\n  Finxit eum lecto transisse sub ordine recto.\n  Sic non inuento Cigno, nil parliamento\n  Pro se respondit, quem rex sub claue recondit:\n  Cum non apparet, vt se de lege iuuaret,\n  Hunc condempnarunt subito, quem post spoliarunt.                    90\n  O scelus inferni, poterunt quo flere moderni,\n  De iugulo Cigni quod constituere maligni!\n        [Sidenote: Qualiter rex, cum ipse se ducem prenotatum\n        cautelose, sicut audistis, condempnari spirauerat, postea\n        infra tempus quosdam tortores sibi quasi ab inferno\n        confederatos Calisias, vbi dux adhuc viuus incarceratus est,\n        transmisit, qui illuc aduenientes, ad regis preceptum de\n        iugulo pre manibus excogitato, ducem improuisum clanculo de\n        nocte sub pondere lecti plumalis mortaliter depressum absque\n        pietate subito suffocarunt.]\n  Occulte querunt quod aperte non potuerunt,\n  Dumque timent gentes, clam sunt ~sua facta~ gerentes.\n  Assunt tortores de nocteque feruidiores\n  Cignum prostratum iugulant quasi mar~tirizatum~:\n  Calisiis actum sceleris fuit hoc malefactum,\n  Regis precepto, iugulo qui gaudet adepto.\n  Sic nece deuictum, sic corpus ab hoste relictum,\n  Clam de conclaui susceperat Anglia naui;                           100\n  Per mare regreditur corpus, nec adhuc sepelitur,\n  Namque sepulturam defendit Rex sibi puram:\n  Desuper a latere patris loca iusta tenere\n  Dummodo quesiuit, vix bassa sepulcra subiuit.\n  O que nephas tale, quod nec ius imperiale,\n  Set neque lex Cristi proceri sic contulit isti!\n  Eius enim vita periit sine iure sopita,\n  Et mors eius ita negat esse sepulcra petita.\n  Heu! quia iam viuit, vnquam qui talia sciuit,\n  Sic regis natum per regem mortificatum?                            110\n  Heu! quia regalis stirps Anglica tam specialis\n  Regis precepto periit sine crimine cepto.\n  Heu! quia tortorum quidam de sorte malorum\n  Sic ducis electi plumarum pondere lecti\n  Corpus quassatum iugulant que necant iugulatum;\n  Quod nimis ingratum dolet Anglia tota relatum.\n  Det deus hoc fatum, sit adhuc quod corpus humatum,\n  Spiritus atque statum teneat sine fine beatum![684]\n        [Sidenote: Qualiter Comes Arundellie ab impio rege in\n        parliamento accusatus, ad ea que sibi obiciuntur intrepidus\n        respondit; et primo singula que per ipsum fiebant, secundum\n        sue intencionis propositum ad regis honorem facta fuisse\n        claro sermone iustificauit; secundo enim regis cartas super\n        hoc pacem et concordiam specialiter testificantes in auribus\n        omnium manifestius pronunciauit: set ille, coram quo nullum\n        ius procedit, rex impius Comitis responsa non acceptans, ex\n        propria malicia ipsum mortali sentencia dampnatum, in impetu\n        furoris apud montem Turris Londoniarum decollari fecit,\n        vbi fratres Augustinenses corpus cum capite secum ad eorum\n        ecclesiam cum psalmis deferentes in loco congruo deuote\n        sepelierunt.]\n    Est recitandus Equs, Cignus quia preterit equs:\n  Non hos morte pari voluit sors equiparari.                         120\n  Rex sedet, et cuncti fautores tunc sibi iuncti\n  Sunt ibi presentes ad Equm mala plura loquentes;\n  Isteque solus erat, que deum solummodo sperat,\n  Quo pius et fortis permansit ad vltima mortis.\n  Rex prius accusat, et Equs scelus omne recusat,\n  Pretendens regisque sigilla sub ordine legis\n  Cartam monstrauit, qua tucior esse putauit:\n  Non fuit absque nota, prius est concordia nota.\n  Set rex cautelis Comitis responsa fidelis\n  Caucius extinxit, que dolos sub fraude refinxit.                   130\n  Tunc conspirati cum rege que magnificati[685]\n  Regis predicta firmarunt omnia dicta.\n  Heu! nimis ingrata tunc est sentencia lata,\n  Horrida, mortalis, quia pena fuit capitalis.\n  Per loca, per vicos ductus respexit amicos,\n  Qui magis occulta dederant suspiria multa:\n  Vndique tunc flebant qui talia fata videbant,\n  Cum prece deuota facientes plurima vota.\n  Sunt et fallaces alii, pro rege sequaces\n  Qui veniunt equites, neque iusti set neque mites;                  140\n  Hii penam talem proclamant tunc capitalem,\n  Ad loca signataque iubent procedere fata.\n  Tunc Comes ad Cristum sermonem dixerat istum:\n  \u2018Omnia tu nosti: moriar, quia sic placet hosti;\n  Hostibus exactus perio, sine iure subactus;\n  Inmunis pergo, miserere michi, precor, ergo.\u2019\n  Expansis palmis que sonantibus vndique psalmis,\n  Sic patitur tandem, penamque subintrat eandem:\n  Quin caput amittit sibi gracia nulla remittit,\n  Milia quo Centum maledicunt parliamentum.                          150\n  Corpus ad ima cadit, dum saluus ad ethera vadit\n  Spiritus in celis, vbi viuit amore fidelis:\n  Augustinenses fratres tunc Londonienses\n  Hunc magis extollunt, que caput cum corpore tollunt;\n  Vix tamen audebant hoc ponere quo cupiebant,\n  Set magis occultum condunt pro rege sepultum.\n  Det deus hoc sciri, poterit quod adhuc sepeliri,\n  Eius et heredes proprias habeant sibi sedes.\n    Iam refrenato violenter Equo que grauato,\n        [Sidenote: Qualiter Comes de Warwyk,[686] ex regis\n        collusione circumventus, in parliamento se culpabilem\n        recognouit, sperans per hoc certissimam regis veniam,\n        vt sibi promittebatur, infallibiliter promeruisse. Set\n        rex omni fallacie intendens, qui per talem re~cogni~cionem\n        alios de querela convicisse putauit, dicto Comiti mala pro\n        bonis retribuens, ipsum pro mercede exheredatum in partes\n        longinquas, vt ibi in carcere seruaretur, exulem pro perpetuo\n        mancipauit.]\n  Vrsum querebant, quem tunc agitare volebant;                       160\n  Pestiferique canes aderant tunc regis inanes,\n  Vndique latrando pacem nec habent aliquando.\n  Ad latus omne terunt, set ad hoc quod plus potuerunt\n  Non magis attendit, quin rex sua recia tendit.\n  O! quam subtilis oritur tunc fraus iuuenilis,\n  Per quam tunc fraudem nequit Vrsus carpere laudem.\n  Hoc rex testatur, Vrsus quod si fateatur[687]\n  Quod reus existat, nec ad illa relata resistat,\n  Rex sibi prestabit veniam, qua curia stabit,\n  Et sic transibit sine morteque liber abibit;                       170\n  Sique recognoscat aliter, sibi iuraque poscat,\n  Incidet in mortem: trahat hanc quam vult sibi sortem.\n  Qui cum rege pares fuerant tunc consiliares,\n  Vrsum temptarunt, eius quoque velle probarunt:\n  Hic vitam portat, alius mortemque reportat;\n  Hic consolatur, alius quandoque minatur;\n  Quisque dolos fingit, quibus Vrsi pectora stringit,\n  Quo minus agnoscit quid regi dicere possit.\n  Sicque fatigatus tandem de labe reatus\n  Se fore conuictum reddit: fuit hoc male dictum:                    180\n  Tali sermone concrescunt iura corone,\n  Rex tres deuicit, vnus quia talia dicit.\n  Ad regis vota fuit Vrsi diccio tota,\n  Omneque respondet verbum, quod rex sibi spondet:\n  Set cum sic vere regi putat ipse placere,\n  Regis et ad nutum sperabat se fore tutum,\n  Tunc magis amisit que rex sibi federa misit;\n  Nam quod promisit rex pactum denique risit,\n  Et sic delusus fuit Vrsus ab ore reclusus,\n  Vnde pium verbum gustu magis extat acerbum.                        190\n  Heu, quam res tristis! heu, quam fuit error in istis,\n  Quando suum pactum rex non produxit in actum!\n  Fingit et ignorat que rex tunc fraude colorat,\n  De quibus extentum finis docet experimentum.\n  Vrsus poscebat, quod rex non perficiebat,\n  Nec pudet hoc gestum, fraudis quod erat manifestum.\n  Vrsum contemptum, nulla pietate redemptum,\n  Exilio demptum statuit rex esse peremptum:\n  Insula tunc hominis longinqua que plena ruinis\n  Carcere concludit Vrsum, quem pena retrudit.                       200\n  Quod sic ledebat, regi non sufficiebat,\n  Set capit ex toto terras herede remoto,\n  Nec sibi dimissam solam fouet hic Comitissam,\n  Set magis amouit, inopem quam Curia nouit.\n  Sic rex deleuit, quem tota prouincia fleuit;\n  Ne plures ledat, moriens prius ipse recedat.\n  Restat adhuc dira mons Ethna latente sub ira\n  Regis, ~dumque~ faces magis obtinet ~inde~ voraces.[688]\n  Quem rex iratus, ~quamuis sine labe reatus~,[689]\n  ~Tangit in ardore~, subito perit ille dolore.                      210\n  Cum plus morosus sit homo, magis est viciosus,\n  Regi qui seuit pestis quo pessima creuit.\n    Vnus erat dignus, paciens, pius atque benignus,\n        [Sidenote: Qualiter rex, omnes quoscunque ledere posset\n        querens, tandem innocentem dominum de Cobham, qui per prius\n        seculo renuncians in domo Cartusiensi tunc moram traxit,\n        eciam in iudicium parliamenti produxit. Set ille, nullo\n        minarum terrore aut blandimentorum exhortacione locum\n        tiranno prebens, in omnibus suis responsionibus fidelissimus\n        inveniebatur: vnde rex quasi confusus, eius constanciam\n        abhorrens, ipsum pre verecundia absque mortis sententia in\n        exilium longius ab Anglia destinauit.]\n  Prouidus et iustus, morum virtute robustus,\n  Non erat obliqus, regni set verus amicus:\n  Hunc rex odiuit, in quo bona talia sciuit;\n  Vt dicunt Mille, dominus Cobham fuit ille,\n  Cronica quos lesit, quibus ille fidelis adhesit.[690]\n  Cristo set vere voluit quia fine placere\n  Transtulit ad sedem se Cartusiensis ad edem:                       220\n  Sic cepit Cristus, voluit quem tollere fiscus;[691]\n  Quem Cristus duxit, fiscus sine iure reduxit.\n  Rex scelus accusat, Cobham scelus omne recusat,\n  Iustificans factum; sic res processit in actum:\n  Que sapit hec loqitur, nec in hoc vecors reperitur,\n  Immo quod est certum regi manifestat apertum.\n  Sic, quia veridicus tribus est constanter amicus,\n  Rex condempnauit Cobham, set non maculauit:\n  Sic non conuictus gladii non senciit ictus,[692]\n  Exilii lora subiit tamen exteriora.                                230\n  Hinc rogo quod purus redeat cum laude futurus,\n  Vt sic felici reditu letentur amici.\n        [Sidenote: Qualiter rex, qui nec deum timet nec hominem\n        veretur, contra reuerendissimum in Cristo patrem Thomam\n        Arundellie, tunc Cantuariensem Archiepiscopum, dum inter eos\n        maior putabatur dileccio, occasiones discordie importabiles\n        ductus auaricia fingere non erubuit. Vnde idem Thomas, de\n        Archiepiscopo in non Archiepiscopum[694] subito mutatus, omnia\n        bona sua tam temporalia quam spiritualia dolosa regis\n        circumvencione penitus amisit; expulsusque insuper absque\n        vllo mundi releuamine, solum deum reclamans exul et pauper ab\n        Anglia recessit.]\n    Heu! mea penna madet lacrimis, dum scribere suadet\n  Infortunata sceleris quibus horreo fata.\n  Non satis est regem mundi deflectere legem,\n  Vt pereant gentes sub eo sine lege manentes,[693]\n  Set magis in Cristum seuit, quapropter ad istum\n  Casum deflendum non est michi credo tacendum.\n  Anglorum Primas, suppremo culmine primas\n  Qui tenuit sedes, melius dum sperat in edes,                       240\n  Hunc rex compellit et eum de Sede repellit,\n  Dum Simon Rome supplantat federa Thome.\n  Hic Thomas natus Comitis fuit intitulatus,\n  Clericus aptatus, doctor de iure creatus,[695]\n  Legibus ornatus, facundus, morigeratus,\n  Cum Cristo gratus in plebeque magnificatus.\n  O quam prelatus tam purus et immaculatus\n  Ad regale latus tandem fuit illaqueatus!\n  Tramite subtili latitans plus vulpe senili\n  Rex studet in fine Thomam prostrare ruine.                         250\n  De tribus audistis, cum rex scelus intulit istis,\n        [Sidenote: Hic declarat aliqualiter figmenta causarum, per\n        quas pontifex supradictus a parliamento tunc absens contra\n        omnem iusticiam, vt audistis, exilii sentenciam ab improuiso\n        quasi nescius incurrebat.]\n  Presul vt adiutor fuit hiis quodammodo tutor,\n  Non contra legem, set ab ira flectere regem\n  Nomine pastoris temptauerat omnibus horis:\n  Semper erat talis, restat dum spes aliqualis,\n  Si contra mortem poterat saluasse cohortem.\n  Rex tulit hoc triste, quia Cancellarius iste\n  Tempore quo stabat hos tres constanter amabat;\n  Sic procurator pius extitit et mediator,\n  Cartas quod Regis habuerunt munere legis.                          260\n  Pontificis more summi pro regis amore\n  Sic pacem mittit, mortis gladiumque remittit:\n  Hec ita fecisset, pactum si rex tenuisset,\n  Set que iurauit hodie, cras verba negauit.\n  Cernite pro quali culpa magis in speciali\n  Pontifici tali sine causa materiali\n  Rex fuit iratus, set et altera causa reatus\n  Est plus secreta, tunc Rome quando moneta\n  Simonis ex parte papam concludit in arte.\n  Ecce per has causas sub regis pectore clausas                      270\n  Hoc scelus obiecit Thome, qui nil male fecit.\n  Regis fautores super hoc tamen anteriores\n  Fraudibus obtentum concludunt parliamentum;\n  Sic de finali rex pondere iudiciali\n  Exilio demit Thomam, nec amore redemit:\n  Sic pater absque pare, quem rex spoliauit auare,\n  Partes ignotas tunc querit habere remotas.\n  Tunc pius Antistes casus pro tempore tristes[696]\n  Sustinet, et curam sperat reuocare futuram:\n  Cristus eum ducat, saluet que salute reducat,                      280\n  Sic vt vterque status sit ei cum laude beatus.\n    O dolor, hoc anno quo creuit pompa tiranno!\n        [Sidenote: Hic narrat qualiter vix vnus aut de morte aut de\n        exilio, precipue[697] trium procerum supradictorum, aliquod\n        verbum lamentabile in aperto proferre tunc audebat; set\n        pocius scandalum quam laudem pre timore regis ~ad inuicem\n        confabulati sunt~.]\n  Qui ferus, vt dicit, voluit quos vincere, vicit.\n  Dum scelus hoc restat, super omnes tres manifestat,\n  De quibus in gente stat vox variata repente:[698]\n  Quidam constricti, quidam de munere victi\n  Ad mala ducuntur, quia multi multa loquntur.[699]\n  Tunc Olor, Vrsus, Equs, non vnus dicitur equs;\n  Heri laudati fuerant, nunc vituperati:\n  Fama fugit prima, quia sors descendit ad ima,                      290\n  Sorteque cessante, cessat laus omnis ab ante:\n  Vertitur obliqus amor, est ibi nullus amicus,\n  Quo tres predicti periunt velut vmbra relicti.\n  Tunc consanguinitas aufert de sanguine vitas,\n  Denegat et sexus procerum dissoluere nexus;\n  Nil genus obstabat, racio nec eos reparabat.\n  Sic transformata fuit illa dies scelerata;\n  Stirps extirpatur, flos arboris euacuatur,\n  Quo maneat nomen, heres non percipit omen;\n  Vt pater intrauit, ita solus ab orbe migrauit.                     300\n  Sic vice iam versa spergens fuit vnio spersa,\n  Heri rectores, hodie magis inferiores,\n  Et sic derisi fuerant quodammodo visi.\n  Portas clauserunt, vbi claues non habuerunt,\n  Nec tamen exclusus fuerat tunc regis abusus:\n  Non se conuertit, in peius qui male vertit;\n  Dum mala queruntur, in eo peiora sequntur;\n  Tres interfecit proceres, dum pessima fecit,\n  Quo nimis elatum sumpsit sua pompa volatum.\n  Tunc delusores, quos curia turbidiores                             310\n  Nouit, ridebant super hiis que gesta videbant;\n  Friuola componunt tribus et tria scandala ponunt;\n  Tale fuit dictum, nec adhuc stat ab ore relictum:\n    \u2018Non Olor in pennis, nec Equs stat crine perhennis,\n        [Sidenote: Canticum, quod composuere maligni in derisum\n        procerum tirannice interfectorum.]\n  Iam depennatus Olor est, Equs excoriatus,\n  Vrsus non mordet, quem stricta cathena remordet.\u2019\n  Sic fatue turbe vox conclamabat in vrbe:\n  Omnia que dici poterant dicunt inimici,\n  Pluraque fingentes mendacia sunt parientes.\n  Grene, Scrop, Bussy, cordis sine lumine fusci,[700]                320\n  Omne nephas querunt, quo ledere plus potuerunt:\n  Rex fuit instructus per eos, et ad omnia ductus\n  Que mala post gessit, quibus Anglia tota pauescit.\n  Intra se flebat populus, qui dampna videbat;\n  Cum non audebat vocem proferre, tacebat.\n        [Sidenote: Hic circa finem probitates ducis Glouernie necnon\n        Comitis Arundellie magis in speciali commemorans, eorum gesta\n        laudabiliter commendat. Consulit insuper, quod per ea que\n        preterita sunt presentes vtinam discreto pectore sibi contra\n        futura prouidere nullatenus omittant.[702]]\n    O Dux inmense, tu Gallica regna sub ense\n  Militis ex more bellasti regis honore.\n    O Comes, inque mari pro rege tuo superari\n  Classem fecisti Francorum, quos domuisti.\n  Heu, rex, qui tales fraudasti collaterales,                        330\n  Sit tibi de fine vindex fortuna ruine!\n  Principio rerum placido quamsepe dierum\n  Finis adest tristis; ideo speculemur in istis:[701]\n  Estque fides rara modo, quam mens nescit auara.\n  Dum fauet os fraudis, ne credas omne quod audis:\n  Fingere fingenti scola nuper erat sapienti;\n  Talis vt hesterna fuit, est scola nunc hodierna:\n  Fallitur incertum, set quando videbis apertum\n  Finem cum cauda, tunc demum tempora lauda.\n  Anno bis deno primo de sanguine pleno                              340\n  Septembris mense feritas dominatur in ense:[703]\n  Tristis vt audiui, carmen scribendo subiui:\n  Plangite, vos viui, quia planctus ~sunt residiui~.\n  Doctoris verba sunt hec que miror acerba;\n  \u2018Dum melius fecisse putes, latet anguis in herba.\u2019\n  Quicquid homo fatur, quicquid facit aut meditatur,\n  Stat fortuna rei semper in ore dei.\nFOOTNOTES:\n[676] _Heading_ 4 fecit _om._ CHH\u2083\n[677] _Heading_ 8 Arundellie CHH\u2083 Arunde\u019a\u019a S\n[678] 4 penna] lingua CHH\u2083\n[681] 38 vnus] vllus H\n[682] 56 _margin_ Arunde\u019a\u019a MSS., _and so later_, 119, 236, &c.\n[683] 75 statuu_n_t H\n[684] 118 fine] labe H\n[685] 131 magnificate C\n[686] 160 _margin_ Warewyk CH\n[687] 167 fatiatur C\n[688] 208 dumque] qui HH\u2083 inde] ille HH\u2083\n[689] 209 f. quamuis sine labe reatus Tangit] tetigit de face reatus\nEius HH\u2083\n[693] 236 periant CHH\u2083\n[694] 243 _margin_ nonarchiepiscopum CH\n[695] 244 optatus C\n[696] 278 Tunc] Sic CHH\u2083\n[697] 284 _margin_ precipue _om._ CH\n[698] 285 variate C\n[699] 287 dicuntur C\n[700] 320 Scr\u014dp SCHG Buscy G\n[702] 334 _margin_ omittant CH\u2083 ommittant SHG\n[703] 341 Semptembris S\n=Explicit secunda pars Cronice et Incipit Tercia.=\n=Hic in tercia parte Cronice finaliter scribit qualiter rex antedictus,\nvtroque dei et hominum iure postposito, Strenuissimum Principem Dominum\nHenricum, tunc Derbeie[704] Comitem, patre suo Duce Lancastrie adhuc\nviuente, per decennium capitose in exilium delegauit. Postea vero,\npatre defuncto filioque in partibus Francie tunc existente, idem rex\nomnis malicie plenus, quasi per infinitas doli circumvenciones, tam\nin ipsius absentis personam quam in eius hereditatem, occasiones\nmaliciose fulminari decreuit. Set qui verum a falso discernit summus\niudex, tantas malicie abhominaciones impune non ferens, dictum\ndominum Henricum, tunc post obitum patris sui Ducem Lancastrie, in\nAngliam sua diuina prouidencia, inuito rege, remeare fecit: ob cuius\naduentum vniuersi regni fideles, tam proceres quam communes, deum quasi\nex vno ore collaudantes pestiferum Ricardum suis ex demeritis regno\nrenunciantem penitus a gradu suo deposuerunt, gratissimumque Ducem\ndominum Henricum prenotatum in Solium regie magestatis[705] regnaturum\ncoronantes cum gaudio sublimarunt, terciodecimo die mensis Octobris,\nAnno domini Millesimo tricentesimo nonagesimo nono.=\n        [Sidenote: Hic in tercia parte cronice compositor in\n        principio finem premeditans sub spe glorie future letatur.]\n    TRISTIA post leta, post tristia sepe quieta,\n  Si bene pensemus, satis hec manifesta videmus.\n  Regnum confractum regis feritate subactum\n  Nuper defleui, lacrimas set abinde quieui;\n  Regnum purgatum probitate ducis renouatum\n  Amodo ridebo, nec ab eius laude tacebo.\n  O res laudanda, o res sine fine notanda,\n  Ad laudem Cristi, qui nos de carcere tristi\n  R. tunc custodis, quasi sit regnantis Herodis,\n  Gracius eduxit et ad inclita regna reduxit!                         10\n    Nouit enim mundus, Ricardus quando secundus\n        [Sidenote: Qualiter ad modum talpe, que semper terram\n        effodiens eam continue subuertit, rex Ricardus, vt suum\n        regnum tirannice disperdat, assiduis ymaginacionibus ad\n        populi destruccionem omnes suas cautelas indesinenter\n        coniectat.]\n  Iustos deleuit proceres, quos Anglia fleuit,\n  Ipse superbire sic spirat et alcius ire,\n  Quod dedignatur proprium regnumque minatur:\n  Amplius ex more solito latitante furore\n  Seuit, et oppressit populum cui parcere nescit.\n  Sicut humum fodit euertens talpa que rodit,\n  Vnde caret requie, sic alter nocte dieque,\n  Vt magis euertat regnum quod demere certat,\n  Sic scelus apponit et ad hoc sua robora ponit;                      20\n  Vt princeps baratri furiens regit acta theatri.\n  Pondera prebebat, populum quibus ipse premebat:\n  Vtpote salsarum furiosa caribdis aquarum\n  Gurgite feruoris bibit, euomit, omnibus horis,\n  Sic sibi collectum facinus sub pectore tectum\n  Rex vomit in gentem, ve, ve! sine lege manentem.\n    Per prius optentum semper sibi parliamentum\n        [Sidenote: Nota qualiter rex subtili fraude concessum sibi\n        optinuit, quod vbicumque sedere vellet cum certis personis\n        sibi assignatis, per prius inceptum continuare posset\n        parliamentum.]\n  Per loca conseruat, in quo mala queque reseruat;\n  Est vbi persona regis residente corona,\n  Corpore presenti stat ibi vis parliamenti:                          30\n  Sic, vbicumque sedet presencia regia, ledet,\n  Quod nullus sciuit sceleris que facta subiuit.\n  Hoc factum regis fuit abhominacio legis,\n  Quo fremuit certe populus, set nullus aperte:\n  Sic tamen vt staret et tempora continuaret,\n  Rex sibi papales bullas habuit speciales;\n  Si quis in extento prius aut post parliamento\n  Quid contradicit, in eum sentencia vicit.\n  Ad scelus implendum tunc rex habet omne timendum,\n  Excepte Cristo, qui non fuit auctor in isto;                        40\n  Quicquid enim dicit clerus, populus maledicit,\n  Inuocat et Cristi vindictam pectore tristi.\n  Inde set oblitus rex pestifer hos sibi ritus,\n  Quos prius elegit, maledicto fine peregit;\n  Consensu, tactu, visu que ferocior actu\n  In regnum seuit, qui post sua crimina fleuit:\n  Que ~non audiuit auris~, nec cor mala sciuit,\n  Tristia coniectat, populum quo perdere spectat.\n    Carte scribuntur et in omni parte leguntur,\n        [Sidenote: Nota de primis cartis, quas scriptas ex regis\n        compulsione tam clerus quam populus formidans sigillauit:\n        tali enim subtilitate rex varias regni sui patrias spoliando\n        destruxit.]\n  Hasque sigillari iubet omnibus et venerari:                         50\n  Perficit hoc clerus, si debeo dicere verus\n  Nescio, set gentes sua sunt exempla sequentes;\n  Nescia plebs legis, dum sperat premia regis,\n  Vt dicebatur, ad regia iussa paratur.\n  Vrbs, ager et villa cartis posuere sigilla,\n  Quo magis ad plenum conspergitur omne venenum:\n  Fallitur ex illo quisquis, cum firma sigillo\n  Culpa recordetur, qua proditor omnis habetur.\n  Cum sic quisque status sit in hiis cartis viciatus,\n  Vt veniam portet sibi soluere quicquid oportet;                     60\n  Tunc exactores baratro magis auidiores\n  Absoluunt gentes, pacem quasi sint redimentes.\n  Hec set cautela nichil est nisi ficta medela,\n  Nam magis insanus stat morbus cotidianus;\n  Rex populum pressit, et ab inde quiescere nescit,\n  Semper turbatur, semper sua regna minatur.\n    Post primas cartas alias statuit magis artas,\n        [Sidenote: Nota de secundis cartis que blanche-chartres\n        vulgariter nuncupantur.]\n  Set de scriptura patuit non vna figura.\n  Has eciam villis iubet affirmare sigillis;[706]\n  Qualis finis erit quisquis sub murmure querit;                      70\n  Et sic velata facie plebs illaqueata,\n  Quod facit ignorat, ita dum fortuna laborat.\n        [Sidenote: Qualiter rex Ricardus omnis malicie plenus\n        strenuissimum dominum Henricum, tunc Derbeie Comitem Ducisque\n        Lancastrie filium et heredem, sola ex inuidia, vt ipsum\n        perderet, in exilium proiecit.]\n    Accidit interea, dum terra fuit pharisea,\n  Est noua lis mota, quam nouerat Anglia tota.\n  Nobilis Henricus, omnis probitatis amicus,\n  Hic tunc florebat super omnes plusque valebat;\n  Vt rosa flos florum, melior fuit ille bonorum,\n  Custos Anglorum, per quem lux fulsit eorum,\n  Exemplar morum que probacior ille proborum:\n  Ad loca bellorum leo conterit arma luporum;                         80\n  Eius cognomen venerabile percipit omen,\n  Quod numquam victum rutilat Lancastria dictum.\n  Hunc patre viuente de sorte superueniente\n  Rex delegauit et eum sine labe fugauit;\n  Rex etenim nouit, ad eum quod patria vouit,\n  Vnde timens sortem dolet eius habere cohortem:\n  Inuidus hanc causam gestat sub pectore clausam,\n  Donec disperdat iustum sine iureque perdat.\n  Hic tamen ex more solito pro regis honore\n  Semper promptus erat, aliter quo premia sperat;                     90\n  Sic nichil offendit, quo rex sibi dampna rependit,\n  Set quia cunctorum rex oderat acta proborum.\n  Singula non scripsi, que dux bona contulit ipsi;\n  Si meritum detur, tunc dux mala nulla meretur:\n  Exilium tortum gremio de regis abortum[707]\n  Hoc pro finali mercede datur speciali.\n    Purus ad omne latus sic exulat inmaculatus,\n        [Sidenote: Qualiter nobilis Henricus antedictus in partes\n        Francie, vt ibi tempore exilii moraretur, animo constanti\n        viriliter se transtulit.]\n  Et quem decepit rex Anglus Francia cepit:\n  Stans ibi preclarus regno fuit vndique carus,\n  Quo sibi concreuit requies, set non requieuit.                     100\n  Dum genus exquirit in quo sibi iura requirit,\n  Quem deus absoluit patri mors omnia soluit;\n  Sic, patre defuncto, de consilio sibi iuncto\n  Est tunc querendum, melius sibi quid sit agendum:\n  Et sic consultus velut heres Miles adultus,\n  Que sua cognoscit post patrem propria poscit.\n  Hos per rumores adeunt ambassiatores\n  Regem querentes, legem super hocque petentes;\n  Set qui cuncta vorat non audit quod pius orat,[708]\n  Exheredatum set eum iubet esse fugatum.                            110\n  Et sic nec regem iustum iustam neque legem\n  Dux probus inuenit, dum vox sibi nuncia venit.\n  Tunc confiscatus rapitur sine iure ducatus,\n  Quo se confortat dux commoda nulla reportat;\n  Pulli coruorum, pascit quos mater eorum,\n  Non ita proclamant, quin plus sibi castra reclamant\n  Regis fautores, terras que ducatus honores:\n  Rex bona dispergit, qui non sine crimine pergit,\n  Distribuens sortes, ditescat vt inde cohortes.\n  Quod sic decreuit rex fama perambula creuit,                       120\n  Per mundum totum scelus hoc erit amodo notum.\n        [Sidenote: Nota qualiter post obitum patris sui ducis\n        Lancastrie nobilissimus filius suus Comes antedictus, tunc\n        de iure dux, vt ipse hereditatem suam vendicaret, de partibus\n        Francie prouiso sapienter itinere Calisias adiit, vbi cum\n        domino Thoma Cantuariensi Archiepiscopo, necnon Thoma filio\n        et herede Ricardi Comitis Arundellie, vt prefertur, defuncti,\n        vt in Angliam transfretaret, Cristo se commendans nauem\n        ascendit.]\n    O quam plura sinit deus, et cum tempora finit,\n  Omnia tunc certe que sunt demonstrat aperte!\n  Dux inspiratus tandem, quasi sit renouatus,\n  Singula compensat perfecto cordeque pensat:\n  Tortorem regem tortam creuisseque legem\n  Cernit, et errores in vtroque statu grauiores:\n  Signans se Cristo quesiuit opem super isto,\n  Qui, bene dum sperat, iubet vt sua propria querat.\n  Ex subito more, saluo sibi semper honore,                          130\n  Partes subtiles Francorum dux quasi miles[709]\n  Cum paucis transit, nec ibi tardando remansit:\n  Calisias iuit, vbi propria regna petiuit;\n  Cum modica classe sic magnanimum remeasse\n  Constat, et in naui dux ducitur inde suaui.\n  Primas Anglorum, tunc exul fraude malorum,\n  Thomas deuote stat ibi, comitante nepote:\n  Hos dux regalis, veluti gallina sub alis,\n  Secum votiua saluos duxit comitiua.\n    Dux, Comes, Antistes, pariter solamina tristes                   140\n        [Sidenote: Qualiter nobilis Henricus, tunc Dux Lancastrie,\n        per mare nauigando portum querens tandem prope Grymmesby,\n        Cristo mediante, littora pacifica sortitus est.]\n  Querunt sperantes, vbi venti sunt agitantes:\n  Vela petunt portum quem sors prope contulit ortum;\n  Vt dux concepit, Aquilonica littora cepit.\n  Tunc magis audaci vultu cum plebe sequaci\n  Exultans dicit, quod in hoc quasi prelia vicit.\n  Ex animo forti dederat bona corda cohorti,[710]\n  Quod bene sperarent, quicquid sibi fata pararent.\n  Sic congaudentes sub spe que nichil metuentes,\n  Quo melius querunt, naues simul applicuerunt:\n  Dux prius egressus disponit humo sibi gressus,                     150\n  Primitus exorat que deum genuflexus adorat\n  Votis sincere mentis, quod possit habere\n  Victoris palmas, extendit ad ethera palmas;\n  Vtque scelus guerre superet, dedit oscula terre,\n  Pluraque deuota dux fecit ibi pia vota.\n  De prece surrexit, surgendoque se cruce texit,\n        [Sidenote: Qualiter ad seruicium nobilis ducis quasi vniuersa\n        terra gratanter se optulit.]\n  Et tunc quam letas incepit adire dietas:\n  Patria cum sciret quod saluus dux reueniret,\n  Totus ei mundus occurrit vbique iocundus.\n    Tunc rex Ricardus lepus est et non leopardus;                    160\n        [Sidenote: Qualiter rex Ricardus tempore quo nobilis dux\n        Henricus applicuit, in partibus Hibernie invtiles dies ad sui\n        confusionem infortunate consumpsit.]\n  Quem timor astrinxit, alibi sua robora finxit:\n  Hic ducis aduentum presciuit ab ore scientum,\n  Quo celer exiuit et Hibernica regna petiuit.\n  Sepe silens plangit, quem tunc vecordia tangit,\n  Ex quo singultus plures rex cepit adultus.\n  Sic redit absente dux noster rege timente,\n  Nec quid presumit, sua propria dumque resumit.\n    Dux probus audaci vultu cum plebe sequaci\n        [Sidenote: Qualiter apud Bristolliam capti et decapitati\n        fuerunt tres precipue regis fautores, qui in mortis articulo\n        dicti regis condiciones multipliciter accusarunt.]\n  Regnum scrutatur, si proditor inueniatur;\n  Sic tres exosos magis omnibus ambiciosos                           170\n  Regni tortores inuenerat ipse priores:\n  Ense repercussi periunt Scrop, Grene que Bussy;[711]\n  Hii quasi regales fuerant cum rege sodales.\n  Scrop Comes et Miles, eius Bristollia viles\n  Actus declarat, quo mors sua fata pararat;\n  Greneque sorte pari statuit dux decapitari,\n  Bussy conuictus similes quoque sustinet ictus:\n  Vnanimes mente pariter mors vna repente\n  Hos tres prostrauit, gladius quos fine vorauit,\n  Sicut et egerunt aliis, sic hii ceciderunt;                        180\n  Quo dux laudatur regnumque per omne iocatur.\n  Sunt tamen Henrici quamplures tunc inimici,\n  Tales qui querunt obsistere, nec potuerunt:\n  Sepius effantur et eum post terga minantur,\n  Set non audebant, faciem cum respiciebant.\n    Tempore sic stante stat rex vbi stabat ab ante,\n        [Sidenote: Qualiter Ricardus rex de partibus Hibernie rediens\n        Wallie littora cepit.]\n  Donec commota tremit eius concio tota:\n  Sic magis ignari sceleres fiunt quasi rari,[712]\n  Omnes sorte pari dubitant qua parte iuuari.\n  Tunc fortuna rotam diuertit ab inde remotam,                       190\n  Cecaque permansit, dum rex super equora transit.\n  Quos laqueos fecit in eos, sua culpa reiecit,\n  Qui laqueatus erit, patrie dum littora querit.\n  Hoc non obstante, vento tamen exagitante,\n  Portum fatalem sors reddit ei specialem;\n  Inque suas claues cepit fera Wallia naues,\n  Quas cito dissoluit, regis cum facta reuoluit.[713]\n  Rex mittens sortes mandauit habere cohortes,\n  Set nichil inuenit, vbi gracia nulla reuenit.\n  Hoc ita cumque vident, quidam sub murmure rident,                  200\n  Et quidam flentes fuerant de corde dolentes:\n  Prospera que nescit, tunc regia pompa recessit,\n  Quisque viam vertit subito, nec ad arma reuertit.\n  Tunc rex, vt dicit, sua fata dolens maledicit,\n  Nec timet hinc Cristum, mundum nec abhorruit istum,\n  Non est contritus, nec vult dimittere ritus,\n  Vt prius errauit, sic semper continuauit;\n  Sic furit ipse malis semper sine lege feralis,\n  Principio qualis steterat, stat fineque talis.\n  Cautus vt inuadit agnos, quos ledere vadit,                        210\n  Vulpis, in occulto sic rex a tempore multo,\n  Pectore subtili iuuenis sub fraude senili,\n  Omne scelus poscit, regnum quo perdere possit:\n  Tunc super omne tamen conspirat habere leuamen,\n  Vnde ducis sortem fallat fugiatque cohortem.\n  Hinc perscrutatur dolus et fraus continuatur,\n  Si quid prodesse poterit cogente necesse:\n  Est ibi vis nulla, velut os perit absque medulla,\n  Rex qui posse caret pro tunc sine viribus aret:[714]\n  Per loca, per castra fugit, et si tunc super astra                 220\n  Scandere sciuisset, transcendere tunc voluisset.\n  Sic tumor elatus nuper tam magnificatus\n  Est timor effectus, latitans quasi talpa reiectus.\n  Quem non preseruat Cristus, se non homo seruat,\n  Et quamuis tarde de te loquor ista, Ricarde.\n        [Sidenote: Qualiter rex Ricardus cum suis fautoribus nobili\n        duci Henrico eisdem in Wallia occurrenti se reddiderunt.]\n    Peruigil a sompnis quod dicitur audiat omnis,\n  Et quod dicetur regnis exemplificetur.\n  Est rota fortune quodamodo regula lune,\n  Que prius albescit de nocte que post tenebrescit;\n  Sic de quo scripsi Ricardo contigit ipsi:                          230\n  Dum stetit ad plenum, steterat sibi tempus amenum,\n  Set cum decrescit, lucem tunc nebula nescit;\n  Cum se peruertit, sua spera retrograda vertit.\n  Nil sibi de bellis, quia stat sibi terra rebellis,\n  Nec mare succurrit, fugiens quia nauta recurrit;\n  Spes sibi collata non est, set et vndique fata\n  Ipsum torquebant, et ad ima repente ruebant:\n  Non ita secreta loca sunt neque castra quieta,\n  Que tunc secura fuerant pro sorte futura.[715]\n  Finis adest actus, capitur rex fitque subactus,                    240\n  Et reliqui tales, sibi sunt qui collaterales,\n  Caute ducuntur capti, qui fata sequntur:\n  Sic rex preuentus ducis est virtute retentus.\n    Augusti mensis dedit hoc, quo Londoniensis\n        [Sidenote: Qualiter nobilis Henricus vna cum rege Ricardo et\n        aliis Londonias veniunt, vbi dictus rex in turrim positus per\n        aliquod tempus sub custodia remansit.]\n  Vrbs congaudebat, que ducem cum laude canebat.\n  Sicut arena maris, occursus adest popularis,\n  Tanti victoris benedicens gesta vigoris.\n  In Turrim transit R., sub custode remansit;\n  Sic caput Anglorum minimus iacet ipse minorum.\n    Vt sit opus planum, nichil et de pondere vanum,                  250\n        [Sidenote: Qualiter nobilis dux Henricus proceres quoscumque\n        per regem Ricardum in exilium delegatos ad propria mitissime\n        reuocauit.]\n  Apponendo manum dux purgat ad horrea granum;\n  Iustos laudauit, iniustos vituperauit,\n  Hos confirmauit, hos deprimit, hos releuauit.\n  Regni primatem, crudelem per feritatem\n  Quem rex explantat, dux ex pietate replantat:\n  Humfredum natum patre defuncto spoliatum,\n  Quem rex transduxit, hunc dux probitate reduxit.\n  Nil tibi desperes, Arundell profugus heres,[716]\n  Prospera namque ducis fatis tua fata reducis.\n  Warwici Comitem, cuius sine crimine litem                          260\n  Dux pius agnouit, saluum de carcere mouit:\n  Cobham sorte pari dux fecit et hunc reuocari;\n  Exilio demptus iustus redit ille redemptus\n  Nec prece nec dono, Cristo mediante patrono.\n  Tanta tulit gratis primordia dux bonitatis:\n  Vt bona tam grata super hoc sint continuata,\n  Cristus adhuc mentem ducis efficit esse manentem.\n        [Sidenote: Qualiter assignatum fuit parliamentum tenendum\n        apud Westmonasterium ad festum Sancti Michaelis tunc proximi.\n        Et interim Humfredus filius et heres ducis Glouernie vna cum\n        matre sua corporis infirmitate mortui sunt.]\n  Londoniis festo Michaelis tunc manifesto,\n  Stent vt ibi tuta, sunt parliamenta statuta:\n  Quilibet attendit que sors sibi fata rependit,                     270\n  Semper et in gente fit murmur rege regente.\n    Interea transit moriens nec in orbe remansit\n  Humfredus dictus, ~redit ille deo benedictus~:\n  Defuncto nato, cito post de fine beato\n  Mater transiuit, nati dum funera sciuit:\n  Primo decessit Cignus, dolor vnde repressit\n  Matrem cum pullo, sibi mors nec parcit in vllo.\n  Est apud antiquos dictum, \u2018Defunctus amicos\n  Vix habet,\u2019 a tergo caueat sibi quilibet ergo:\n  Quisque suum pectus tangat viuens homo rectus,                     280\n  Nec sic gaudebit, quia singula vana videbit.\n  Scribere iam restat, que mundus adhuc manifestat,\n  Vt sit opus tale cunctis speculum generale.\n    Tunc prius incepta sunt parliamenta recepta,\n        [Sidenote: Qualiter primo die parliamenti rex Ricardus\n        personaliter non comparuit, set alibi existens titulo corone\n        sue sub forma magis auctentica penitus renunciauit; super quo\n        nobilis Henricus, vniuerso populo in eius laudem conclamante\n        vt rex efficiatur, electus est.]\n  De quibus abstractus Ricardi desinit actus.\n  Ecce dies Martis, nec adest presentia partis,\n  Non sedet in sede, quem culpa repellit ab ede;\n  Denegat in scanno loca tunc fortuna tiranno,\n  A visu gentis quem terruit accio mentis.\n  R. non comparet, alibi set dummodo staret,                         290\n  Causas assignat, quibus H. sua sceptra resignat:[717]\n  Substituit aliquos proceres tunc iuris amicos,\n  Ad quos confessus proprio fuit ore repressus.\n  Hiis circumspectis aliisque sub ordine lectis,\n  R., qui deliquit, hunc curia tota reliquit;\n  Hunc deponebant, plenum quem labe sciebant,\n  Nec quis eum purgat, iterum ne forte resurgat:\n  Tunc decus Anglorum, set et optimus ille bonorum,\n  H. fuit electus regno, magis est quia rectus.\n  Sola dies tentum tulit istud parliamentum,                         300\n  Nec magis expressit pro tunc, set ab inde recessit:\n  H. tamen extenti noua tempora parliamenti\n  Proxima decreuit, quo regni gloria creuit.\n  Quando coronatus foret et de fine leuatus,\n  Tunc processus erit super hoc quod curia querit;\n  Interea gentes viuunt sub spe recolentes,\n  Quod nouus errores rex conteret anteriores.\n        [Sidenote: Qualiter parliamentum continuatur[718] vsque post\n        coronacionem.]\n    Sexta dies stabat Octobris, quando parabat\n  Rex nouus optata sua parliamenta nouata:\n  Curia verbalis fuit et non iudicialis,                             310\n  Ad tempus restat nichil et de pondere prestat:\n  Dicitur expletum quod nil valet esse quietum,\n  Donec persona regis sit operta corona;\n  Sicque coronari, quem Cristus vult venerari,\n  Corditer exultat plebs omnis et inde resultat.\n        [Sidenote: Qualiter in die solempni nobilis Henricus in\n        Solium regie maiestatis[719] sublimatus cum omni gaudio\n        coronatur.]\n    Qui res disponit et eisdem tempora ponit,\n  Ille diem fixit, Henricum quo benedixit:\n  Predestinauit deus illum quem titulauit,\n  Vt rex regnaret sua regnaque iustificaret.\n  Quem deus elegit, regali laude peregit,                            320\n        [Sidenote: Nota, qualiter iura corone serenissimo iam\n        regi nostro Henrico quarto tribus modis accrescunt:\n        Primo Successione:\n        Secundo eleccione:\n        Tercio conquestu sine sanguinis effusione.]\n  Vnde coronatur in honoreque magnificatur:\n  Tempore felici poterunt sollempnia dici,\n  Que tam sacratis horis patuere beatis;[720]\n  Edwardi festa Confessoris manifesta\n  Henrici festum Regis testantur honestum.\n  Plebs canit in mente que resultat in ore loquente,\n  Quisque colit Christum, quia regem suscitat istum;\n  Vix homo pensare poterit seu dinumerare,\n  Que tunc fulserunt sollempnia quanta fuerunt:\n  Omnis terra deum laudat que canit iubileum,                        330\n  Henricum iustum que pium que ferum que robustum.\n  Vnde coronatur trino de iure probatur,\n  Regnum conquestat, que per hoc sibi ius manifestat;\n  Regno succedit heres, nec ab inde recedit;\n  Insuper eligitur a plebe que sic stabilitur:\n  Vt sit compactum, iuris nil defuit actum;\n  Singula respondent Henrici iuraque spondent.\n        [Sidenote: Qualiter parliamentum adhuc fuit continuatum.]\n    Fama volans creuit, que climata cuncta repleuit,\n  Quo laus vexilli super omnes prefuit illi:\n  Sic regnat magnus reprobis leo, mitibus agnus,[721]                340\n  Hostes antiquos qui terret et augit amicos.\n  Luna diem donat, qua Regem terra coronat,\n  Marsque sequens terre dat parliamenta referre:\n  Rex sedet et cuncti proceres resident sibi iuncti,\n  Stant et presentes communes plus sapientes;\n  Tempus erat tale communeque iudiciale.\n  Quod bene prouisum nichil est a iure re~scis~um;[722]\n  Est quia protectus, letatur sic homo rectus,\n  Et metuunt reliqui sua dampna dolenter iniqui.\n        [Sidenote: Qualiter Henricus, Regis tunc Henrici\n        primogenitus, statum que nomen Principis de consensu omnium\n        gloriose adeptus est.]\n    Set quia plus dignum prius est recitare benignum,                350\n  Que sunt maiora scribens recitabo priora:\n  Henrici natus Henricus, honore beatus,\n  Est confirmatus heres Princepsque vocatus:\n  Sic pars abscisa, summo de iudice visa,\n  Arboris est vncta veteri stipitique reiuncta.\n  Istud fatatum fuit a sanctisque relatum,\n  Quod tunc compleuit deus, ex quo terra quieuit:\n  Hoc facto leta stupet Anglia laude repleta,\n  Cordeque letatur, quia stirps de stirpe leuatur.\n    Tunc de consensu Regis procerum quoque sensu,                    360\n        [Sidenote: Qualiter ea que nuper in parliamento tempore\n        Ricardi per ducem Glouernie et socios suos gesta fuerunt,\n        presens parliamentum confirmauit; et ea que Ricardus in\n        vltimo suo parliamento constituit, presens eciam parliamentum\n        penitus cassauit.]\n  Plebe reclamante, stant parliamenta per ante;\n  Sic procedebant super hiis que gesta videbant\n  Ad commune bonum, recolentes gesta baronum.\n  Que prius Vrsus, Equs et Olor, qui dicitur equs,\n  Nuper fecerunt, firmissima constituerunt;\n  Et que pomposa peruersaque fraude dolosa\n  Ricardus fecit, hec curia tota reiecit.\n  Et tunc tractatum fuit illud opus sceleratum,\n  Quo dudum Cignus periit sine ~iure~ benignus;[723]\n  Iusticie vere vindictam clamat habere                              370\n  Omnis ob hoc funus populus, quasi vir foret vnus:\n  Sic communis amor popularis et vndique clamor\n  Extitit acceptus a Rege que lege receptus.\n    Infortunatus Ricardus, plus sceleratus,\n        [Sidenote: Qualiter Ricardo suis ex demeritis iudicialiter\n        condempnato, ceteri qui cum eo accusati erant, tantummodo ex\n        mera regis pietate quieti permanserunt.]\n  Omnibus ingratus, fuit vndique tunc maculatus;\n  Sic quasi dampnatus abiit pre labe reatus,\n  Quo stetit elatus sub carcere magnificatus.\n  Eius fautores, qui sunt de sorte priores,\n  Tunc accusati sunt ad responsa vocati:\n  Hi responsales submittunt se speciales                             380\n  Iudicio Regis, per quem silet vlcio legis.\n  Regia nam pietas sic temperat vndique metas,\n  Quod nil mortale datur illis iudiciale;\n  Est tamen ablatum, quod eis fuit ante beatum,\n  Vocibus Anglorum venerabile nomen eorum;\n  Corpora stant tuta, cecidit set fama minuta,\n  Dux redit in Comitem, quatit et sic curia litem,\n  Labitur exosus Bagot, quem rex pietosus\n  Erigit, et mite prolongat tempora vite.\n  Sic pius Henricus, inimico non inimicus,                           390\n  Gracius, vt debet, pro dampno commoda prebet;\n  Ipse pium frenum laxat, quia tempus amenum\n  Appetit, et Cristo placuisse putauit in isto.\n  Non tamen in gente placet hoc, set in ore loquente\n  Publica vox dicit, leges quod mammona vicit;\n  Iusticiam queri plebs vult, rex vult misereri,\n  Et sic fortuna pro tempore non fuit vna:\n  Rex excusatur, nam dicunt quod variatur\n  Consilio tali, quo res latet in speciali.\n        [Sidenote: Qualiter, finito parliamento, infra breue post\n        quidam impii instigante diabolo, vt ipsi pium Regem Henricum\n        cum sua progenie a terra delerent, proditorie conspirantes\n        insurrexerunt, quos ira dei preueniens in villa de Circestria\n        per manus vulgi interfectos miraculose destruxit.]\n    Quatuor auctores sceleris, Iuda nequiores,                       400\n  Ore dabant laudes, tacito sub cordeque fraudes;\n  Holand, Kent, Sarum, Spenser, quasi fellis amarum,\n  Federa strinxerunt, quibus H. seducere querunt.\n  Viuere quos fecit pius H., nec eis male fecit,[724]\n  Hii mala coniectant in eum, quem perdere spectant;\n  H. etenim pacem dedit illis, hiique minacem\n  Eius spirantes mortem sunt arma parantes:\n  Sic nimis ingrati mala retribuunt bonitati,\n  In caput illorum tamen est vindicta malorum.\n  Nam, qui cunctorum cognoscit corda virorum,                        410\n  Detegit occulta, quibus accidit vlcio multa:\n  Cum magis instabant subitoque nocere putabant,\n  Ex improuiso periunt discrimine viso.\n  Per loca diuersa fuit horum concio spersa,\n  Quos deus extinxit, nec in hoc miracula finxit;\n  De populo patrie, nato comitante Marie,\n  Quatuor elati perierunt decapitati.\n  Ecce dei munus! populus quasi vir foret vnus,\n  Surgit ad omne latus, sit vt H. ita fortificatus.\n    Quod satis est carum, conciues Londoniarum                       420\n        [Sidenote: Qualiter regis nati in custodia tunc Maioris\n        Londoniarum pro securitate secundum tempus fidissime\n        seruabantur.]\n  Nobilis Henrici steterant constanter amici:\n  Rex iubet et prompti fuerant armis cito compti,\n  Eius et in sortem magnam tribuere cohortem.\n  Vrbs fuit adiutrix, que Regis tunc quasi nutrix\n  Natos seruauit, et eos quasi mater amauit;\n  Regis enim camera fuit vrbs hoc tempore vera,\n  In qua confisus multum fuit ille gauisus:\n  Sic pius in Cristo pietatem sentit in isto,[725]\n  Quo preseruatur et regnum clarificatur.\n  Anglicus a sompnis quasi surgens vir canit omnis,                  430\n  R. cadit, H. regnat, quo regnum gaudia pregnat.[726]\n    Tempore quo facta sunt hec Ricardus ad acta\n        [Sidenote: Qualiter Ricardus, cum ipse noua de morte illorum\n        qui apud Circestriam, vt predictum est, interierunt audisset,\n        seipsum[727] omni cibo renunciantem pre doloris angustia\n        morientem extinxit.]\n  Non foris exiuit, qui quando pericula sciuit,\n  Quod sors falsorum destructa fuit sociorum,\n  Fortunam spreuit et eorum funera fleuit.\n  Tunc bene videbat, quod ei fraus nulla valebat,\n  Quo contristatus doluit quasi morte grauatus:\n  Ecce dolor talis suus est, quod spes aliqualis[728]\n  Amodo viuentem nequiit conuertere flentem.\n  Qui tamen astabant custodes sepe iuuabant,                         440\n  Ne desperaret, dum tristia continuaret;\n  Set neque verborum solamina cepit eorum,\n  Dum lacrimas spersit, sibimet nec amore pepercit:\n  Sic se consumit, quod vix si prandia sumit,\n  Aut si sponte bibit vinum, quo viuere quibit;\n  Semper enim plorat, semper de sorte laborat,\n  Qua cadit, et tales memorat periisse sodales:\n  Solam deposcit mortem, ne viuere possit\n  Amplius, est et ita moriens sua pompa sopita.\n  Anglia gaudebat, quia quem plebs plus metuebat                     450\n  Cristus deleuit, quo libera terra quieuit:\n  Set probus Henricus, pietatis semper amicus,\n  Ad Cristi cultum corpus dedit esse sepultum\n  Sollempni more, quamuis sine laudis honore.\n  Langele testatur quod ibi Ricardus humatur;\n  Ipse loco tali magis omnibus in speciali\n  Corpus donauit, quod mundus habere negauit.\n  Sic bona proque malis H. mitis et imperialis\n  Reddit ei mite, qui clauserat vltima vite:\n  Mortuus R. transit, viuens probus H. que remansit,                 460\n  Quem deus extollit, et ab R. sua prospera tollit.\n    O quam pensando mores variosque notando,\n        [Sidenote: Nota hic secundum commune dictum de pietate\n        serenissimi regis Henrici, necnon de impietate qua\n        crudelissimus Ricardus regnum, dum potuit, tirannice vexauit.]\n  Si bene scrutetur, R. ab H. distare videtur!\n  Clarus sermone, tenebrosus et intus agone,\n  R. pacem fingit, dum mortis federa stringit:\n  Duplex cautelis fuit R., pius H. que fidelis;\n  R. pestem mittit, mortem pius H. que remittit;\n  R. seruitutem statuit, pius H. que salutem;[729]\n  R. plebem taxat, taxas pius H. que relaxat;\n  R. proceres odit et eorum predia rodit,                            470\n  H. fouet, heredesque suas restaurat in edes;\n  R. regnum vastat vindex et in omnibus astat,\n  Mulset terrorem pius H., que reducit amorem.[730]\n  O deus, Henrico, quem diligo, quem benedico,\n  Da regnum tutum nulla grauitate volutum:\n  Vite presentis pariter viteque sequentis\n  Da sibi quodcumque felicius est ad vtrumque.\n    ~Cronica Ricardi, qui sceptra tulit leopardi,~[732]\n        [Sidenote: Hic in exemplum aliorum Ricardi demerita\n        commemorans finaliter recapitulat.[731]]\n  ~Vt patet, est dicta populo set non benedicta:~[733]\n  ~Vt speculum mundi, quo lux nequit vlla refundi,~                  480\n  ~Sic vacuus transit, sibi nil nisi culpa remansit.~\n  ~Vnde superbus erat, modo si preconia querat,~\n  ~Eius honor sordet, laus culpat, gloria mordet.~\n  ~Hoc concernentes caueant qui sunt sapientes,~\n  ~Nam male viuentes deus odit in orbe regentes:~\n  Est qui peccator, non esse potest dominator;\n  ~Ricardo teste, finis probat hoc manifeste:~\n  ~Post sua demerita periit sua pompa sopita;~[734]\n  ~Qualis erat vita, cronica stabit ita.~\n=Explicit Cronica presentibus que futuris vigili corde Regibus[735]\ncommemoranda.=\nFOOTNOTES:\n[704] _Heading_ 3 Derbei H\n[705] _Heading_ 18 maiestatis CH\u2083\n[706] 69 affimare C\n[707] 95 abhortum CH\n[708] 109 pius] CHGH\u2083 prius S\n[709] 131 miles CHH\u2083 viles S\n[710] 145 quasi] sua H\n[711] 172 Scr\u014dp SCH Buscy G\n[712] 188 sceleres SHGH\u2083 celeres C (_corr._)\n[714] 219 protunc CH\u2083\n[715] 239 tunc CGH\u2083 nunc SH\n[716] 258 Arunde\u019a\u019a MSS.\n[717] 291 quibus SG et ad CHH\u2083\n[718] 309 _margin_ continuatum fuit CH fu_it_ _con_ti_nu_atu_m_ H\u2083\n[719] 318 _margin_ magestatis CHH\u2083\n[720] 323 sacratus C\n[721] 340 regnant C\n[722] 347 recisum CH\u2083\n[723] 369 iure SG labe CHH\u2083\n[724] 404 malefecit C\n[725] 428 pius CHH\u2083 prius SG\n[726] 431 p_re_gnant C\n[727] 436 _margin_ se ipsum CH\n[728] 438 suus CHH\u2083 suis SG\n[730] 473 Mulcet GH\u2083\n[731] 479 ff. _margin Text_ SG Hic in fine cronicam Regis Ricardi\nsecundum sua demerita breuiter determinet CH H_ic_ det_er_mi_n_at_ur_\nde dem_er_it_is_ Reg_is_ Ric_ard_i H\u2083\n[732] 478-483 As follows in G,\n    O speculum mundi, quod debet in ante refundi,\n  Ex quo prouisum sapiens acuat sibi visum,\n  Cronica Ricardi, ~qui regna tulit leopardi~,                      480*\n  ~Vt patet, est dicta, populo sed non benedicta~.\n  Quicquid erat primo, modo cum sors fertur in ymo,\n  Eius honor sordet, laus culpat, gloria mordet.\n[733] 479 populo set non benedicta SC violenta grauis maledicta HH\u2083\n  Sic diffinita stat regia sors stabilita;\n    Regis vt est vita, cronica stabit ita.      G\n[735] EXPLICIT. 2 Regibus SG iugiter CHH\u2083\nREX CELI DEUS ETC.\n=Sequitur carmen vnde magnificus Rex noster Henricus prenotatus apud\ndeum et homines cum omni benediccione glorificetur.=\n    [736]REX celi deus et dominus, qui tempora solus\n  Condidit, et solus condita cuncta regit,\n  Qui rerum causas ex se produxit, et vnum\n  In se principium rebus inesse dedit,\n  Qui dedit vt stabili motu consisteret orbis,\n  Fixus ineternum mobilitate sua,\n  Quique potens verbi produxit ad esse creata,\n  Quique sue mentis lege ligauit ea,\n  Ipse caput regum, reges quo rectificantur,\n  Te que tuum regnum, Rex pie, queso regat.                           10\n  Grata superueniens te misit gracia nobis,\n  O sine labe salus nulla per ante fuit:[737]\n  Sic tuus aduentus noua gaudia sponte reduxit,\n  Quo prius in luctu lacrima maior erat.\n  Nos tua milicia pauidos releuauit ab ymo,[738]\n  Quos prius oppressit ponderis omne malum:\n  Ex probitate tua, quo mors latitabat in vmbra,\n  Vita resurrexit clara que regna regit:\n  Sic tua sors sortem mediante deo renouatam\n  Sanat et emendat, que prius egra fuit.                              20\n  O pie rex, Cristum per te laudamus, et ipsum\n  Qui tibi nos tribuit terra reviua colit:\n  Sancta sit illa dies, qua tu tibi regna petisti,\n  Sanctus et ille deus, qui tibi regna dedit!\n  Qui tibi prima tulit, confirmet regna futura,\n  Quo poteris magno magnus honore frui:\n  Sit tibi progenies ita multiplicata per euum,\n  Quod genus inde pium repleat omne solum:\n  Quicquid in orbe boni fuerit, tibi summus ab alto\n  Donet, vt in terris rex in honore regas:                            30\n  Omne quod est turpe vacuum discedat, et omne\n  Est quod honorificum det deus esse tuum.\n  Consilium nullum, pie rex, te tangat iniqum,\n  In quibus occultum scit deus esse dolum:\n  Absit auaricia, ne tangat regia corda,\n  Nec queat in terra proditor esse tua:\n  Sic tua processus habeat fortuna perhennes,\n  Quo recolant laudes secula cuncta tuas;\n  Nuper vt Augusti fuerant preconia Rome,\n  Concinat in gestis Anglia leta tuis.                                40\n  O tibi, rex, euo detur, fortissime, nostro\n  Semper honorata sceptra tenere manu:\n  Stes ita magnanimus, quod vbi tua regna gubernas,\n  Terreat has partes hostica nulla manus:\n  Augeat Imperium tibi Cristus et augeat annos,\n  Protegat et nostras aucta corona fores:\n  Sit tibi pax finis, domito domineris in orbe,\n  Cunctaque sint humeris inferiora tuis:\n  Sic honor et virtus, laus, gloria, pax que potestas\n  Te que tuum regnum magnificare queant.                              50\n    Cordis amore tibi, pie Rex, mea vota paraui,[739]\n  Est qui seruicii nil nisi velle mihi:[740]\n  Ergo tue laudi que tuo genuflexus honori\n  Verba loco doni pauper habenda tuli.\n  Est tamen ista mei, pie rex, sentencia verbi,\n  Fine tui regni sint tibi regna poli!\nFOOTNOTES:\n[736] REX CELI, &c. _The_ MSS. _referred to for this and the two\nsucceeding pieces are_ SCHGH\u2083 _and_ (_for this piece and the next_)\n_the Trentham_ MS. (T).\n[738] 15 milicia S (_corr._) milicies CHH\u2083T\n[739] 51 tibi] boni T\n[740] 52 Corpore cum nequii seruio mente tibi T\n=Prophecia.=\n  H. aquile pullus, quo nunquam gracior vllus,\n  Hostes confregit, que tirannica colla[741] subegit.\n  H. aquile cepit oleum, quo regna recepit,\n  Sic veteri iuncta stipiti noua stirps redit vncta.\nFOOTNOTES:\n[741] PROPHECIA. 2 colla CHH\u2083T bella S\nO RECOLENDE ETC.\n=Epistola breuis, vnde virtutes regie morales ad sanum regimen ampliori\nmemoria dirigantur.=[742]\n    O ~recolende~, bone, pie rex, Henrice, patrone,\n  Ad bona dispone quos eripis a Pharaone:\n  Noxia depone, quibus est humus hec in agone,\n  Regni persone quo viuant sub racione.[743]\n  Pacem compone, vires moderare corone,\n  Legibus impone frenum sine condicione,\n  Firmaque sermone iura tenere mone.\n    Rex confirmatus, licet vndique magnificatus,\n  Sub Cristo gratus viuas tamen inmaculatus.\n  Est tibi prelatus, comes et baro, villa, Senatus,                   10\n  Miles et armatus sub lege tua moderatus:[744]\n  Dirige quosque status, maneas quo pacificatus;\n  Inuidus, elatus nec auarus erit sociatus;\n  Sic eris ornatus, purus ad omne latus.\n    Hec, vt amans quibit, Gower, pie Rex, tibi scribit:\n  Quo pietas ibit, ibi gracia nulla peribit:\n  ~Qui bene describit semet, mala nulla subibit,~[745]\n  ~Set pius exibit, que dei pietate redibit:~[746]\n  ~Sic qui transibit opus et pietatis adibit,~\n  ~Hunc deus ascribit, quod ab hoste perire nequibit;~                20\n  ~Et sic finibit qui pia vota bibit.~[747]\n    ~Quanto regalis honor est tibi plus~ generalis[748]\n  ~Tanto~ moralis virtus tibi sit specialis:[749]\n  Sit tibi carnalis in mundo regula, qualis\n  Est tibi mentalis in Cristo spiritualis.[750]\n  Si fueris talis, tua Cronica perpetualis\n  Tunc erit equalis perfectaque materialis:\n  Rex inmortalis te regat absque malis!\nFOOTNOTES:\n[742] O RECOLENDE, &c. _Title_ Epistola--dirigantur _om._ GH\u2083\n[743] 4 _margin_ No_ta_ de iusticia C\n[744] 11 _margin_ No_ta_ de regimine C\n[745] 17-21 _Over erasure in_ SCG, _as follows in_ HH\u2083,\n  Dum pia vota bibit, tua fama sitire nequibit,\n  Plena set exibit, cum laudeque plena redibit:\n  Non sic transibit, vbicumque tirannus abibit;\n  Cum nimis ascribit sibi magna, minora subibit;\n  Vt meritum querit, sors sua fata gerit.\n[746] 18 _margin_ No_ta_ de pietate C\n[747] 21 pia] pita S\n[748] 22 Vt tibi regalis, pie rex, honor est generalis HH\u2083\n[749] 23 Sic rogo HH\u2083\n[750] 25 _margin_ No_ta_ de contemplac_i_o_n_e C\nCARMEN SUPER MULTIPLICI VICIORUM PESTILENCIA[751]\n[752]=Nota consequenter[753] carmen super multiplici viciorum\npestilencia, vnde tempore Ricardi Secundi partes nostre specialius\ninficiebantur.=\n    Non excusatur qui verum non fateatur,\n  Vt sic ponatur modus, vnde fides recolatur:\n  Qui magis ornatur sensu, sua verba loquatur,\n  Ne lex frangatur, qua Cristus sanctificatur.\n  Hoc res testatur, virtus ita nunc viciatur,\n  Quod vix firmatur aliquis quin transgrediatur:\n  Hinc contristatur mea mens, que sepe grauatur,\n  Dum contemplatur vicium quod continuatur;\n  Set quia speratur quod vera fides operatur,\n  Quod deus hortatur, michi scribere penna paratur,                   10\n  Vt describatur cur mundus sic variatur:\n  Ecce malignatur que modo causa datur.\n[754]=Putruerunt et corrupte sunt cicatrices a facie insipiencie, set\npriusquam mors ex morbo finem repente concludat, sapiencie medicinam\ndetectis plagis cum omni diligencia sapienter investigare debemus. Vnde\nego, non medicus set medicine procurator, qui tanti periculi grauitatem\ndeplangens intime contristor, quedam vulnera maiori corrupcione putrida\neuidenti distinccione, vt inde medicos pro salute interpellam,[755]\nconsequenter declarare propono. Anno[756] regni Regis Ricardi Secundi\nvicesimo.=\n=Contra demonis astuciam in causa Lollardie.=\n    Quod patet ad limen instanti tempore crimen[757]\n  Describam primo, quo pallent alta sub ymo.\n  Nescio quid signat, plebs celica iura resignat,\n  Dum laicus clausas fidei vult soluere causas,\n  Que deus incepit et homo seruanda recepit:\n  Iam magis eneruant populi quam scripta reseruant,\n  Vnde magis clarum scribere tendo parum.\n    Lollia messis habens granum perturbat et ipsum,                   20\n  Talia qui patitur horrea sepe grauat:\n  Semina perfidie sacros dispersa per agros\n  Ecclesie turbant subdola sicque fidem.\n  Inuentor sceleris sceleratus apostata primus\n  Angelicas turmas polluit ipse prius;\n  Postque ruit nostros paradisi sede parentes,\n  Morteque vitales fecerat esse reos:\n  Callidus hic serpens nec adhuc desistit in orbe,\n  Quin magis in Cristi lollia messe serit.\n  Ecce nouam sectam, mittit que plebis in aures,                      30\n  Ad fidei dampnum scandala plura canit:\n  Sic vetus insurgit heresis quasi Iouiniani,\n  Vnde moderna fides commaculata dolet:\n  Vsurpando fidem vultum mentitur honestum,\n  Caucius vt fraudem palliet inde suam:[758]\n  Sub grossa lana linum subtile tenetur,\n  Simplicitas vultus corda dolosa tegit.\n  Fermento veteri talis corrumpit aceruum,\n  Qui noua conspergit et dubitanda mouet:\n  Dum magis incantat, obtura tu magis aures,                          40\n  Forcius et cordis ostia claude tui:\n  Simplicitate tua ne credas omne quod audis;\n  Que docet ambiguus auctor aborta caue:\n  Nil nouitatis habens tua mens fantastica cedat;\n  Vt pater ante tuus credidit, acta cole.\n  Vera fides Cristi non hesitat, immo fideles\n  Efficit vt credant cordis amore sui:\n  Nil valet illa fides vbi res dabit experimentum,\n  Spes tamen in Cristo sola requirit eum:\n  Recta fides quicquid rectum petit, omne meretur,                    50\n  Quicquid possibile creditur, ipsa potest.\n  Argumenta fides dat rerum que neque sciri,\n  Nec possunt verbo nec racione capi:\n  Subde tuam fidei mentem, quia mortis ymago\n  Iudicis eterni mistica scire nequit:\n  Vt solus facere voluit, sic scire volebat\n  Solus, et hoc nulli participauit opus.\n  Vna quid ad solem sintilla valet, vel ad equor[759]\n  Gutta, vel ad celum quid cinis esse potest?\n  Leticiam luctus, mors vitam, gaudia fletus                          60\n  Non norunt, nec que sunt deitatis homo:\n  Non tenebre solem capiunt, non lumina cecus,[760]\n  Infima mens hominis nec capit alta dei:[761]\n  Nempe sacri flatus archanum nobile nunquam\n  Scrutari debes, quod penetrare nequis.\n  Cum non sit nostrum vel mundi tempora nosse,\n  Vnde creaturas nosse laborat homo?\n  Nos sentire fidem nostra racione probatam\n  Non foret humanis viribus illud opus;\n  Humanum non est opus vt transcendat ad astra,                       70\n  Quod mortalis homo non racione capit:\n  Ingenium tante transit virtutis in altum,\n  Transcurrit superos, in deitate manet.\n  Qui sapienter agit, sapiat moderanter in istis,\n  Postulet vt rectam possit habere fidem:\n  Committat fidei quod non poterit racioni,\n  Quod non dat racio, det tibi firma fides.\n  Quod docet ecclesia tu tantum crede, nec vltra\n  Quam tibi scire datur quomodocumque stude:\n  Sufficit vt credas, est ars vbi nulla sciendi,                      80\n  Quanta potest dominus scire nec vllus habet.\n  Est deus omnipotens, et qui negat omnipotenti\n  Credere posse, suum denegat esse deum;\n  Sic incarnatum tu debes credere Cristum\n  Virginis ex vtero, qui deus est et homo.\n    Vis saluus fieri? ~pete~, crede, ~stude~ reuereri;[762]\n  Absque magis queri lex iubet ista geri.\n  ~Has~ fantasias aliter ~que~ dant heresias[763]\n  Dampnat Messias, sobrius ergo scias.\n  Tempore Ricardi, super hiis que fata tulerunt,[764]                 90\n  Scismata lollardi de nouitate serunt:\n  Obstet principiis tribulos purgareque vadat\n  Cultor in ecclesiis, ne rosa forte cadat.\n=Contra mentis Seuiciam in causa Superbie.=\n    Deficit in verbo sensus, quo cuncta superbo\n  Scribere delicta nequeo, que sunt michi dicta.\n  Radix peccati fuit ille prius scelerati,\n  Ex quo dampnati perierunt preuaricati:\n  Desuper a celis deiecit eum Michaelis\n  Ensis ad inferni tenebras de luce superni;\n  Nec paradisus ei prebere locum requiei                             100\n  Spondet, vbi vere sibi gaudia posset habere:\n  Sic, quia deceptus alibi nequit esse receptus,\n  Mundum deposcit, vt in illo viuere possit:\n  Sic adhibendo moram venit ille superbus ad horam,\n  Quem mea mens tristis in partibus asserit istis.\n  Hunc vbi ponemus, hostem quem semper habemus?\n  Nam magis infecta veniens facit omnia tecta.\n  Laus ibi non lucet, vbi vana superbia ducet\n  Regna superborum; docet hoc vestitus eorum:\n  Cum valet ornatum sibi vanus habere paratum,                       110\n  Non quasi mortalis, set vt angelus euolat alis.\n  Militis ad formam modo pauper habet sibi normam,\n  Vana sit vt vestis erit inde superbia testis,\n  Exterius signum cor signat habere malignum,\n  Cordis et errore fortuna carebit honore.\n  Nos igitur talem non consociare sodalem\n  Expedit, vt tuti reddamur in orbe saluti.\n  Quod deus odiuit reprobos Dauid hoc bene sciuit,\n  Ipseque psalmista scripsit de talibus ista:\n  \u2018Elatas mentes posuit de sede potentes,                            120\n  Et sublimauit humiles, quos semper amauit.\u2019\n  Vanus non durat, quem vana superbia curat,\n  Hec set eum ducit vbi gracia nulla reducit;\n  Culpa quidem fontis latices dabit hec Acherontis,\n  Vnde bibunt vani mortem quasi cotidiani.\n  Omne quod est natum stat ab hoc vicio viciatum,[765]\n  Quo magis inmundum vir vanus habet sibi mundum;\n  Set qui mentali de pondere iudiciali\n  Istud libraret, puto quod meliora pararet.\n  Hoc nam mortale vicium stat sic generale,                          130\n  Quod mundum fregit, vbi singula regna subegit;\n  Hec etenim cedes nostras, vt dicitur, edes\n  Vertit, et insana dat tempora cotidiana.\n  O deus eterne, culpe miserere moderne,\n  Facque pias mentes sub lege tua penitentes!\n    Corpus, opes, vires sapiens non sic stabilires,\n  Dumque superbires, subita quin sorte perires:\n  Sunt que maiores humilis paciencia mores[766]\n  Nutrit, et errores vicii facit esse minores:\n  Ergo tuam vera mentem moderare statera;                            140\n  Sit laus vel labes, pectore pondus habes.\n=Contra carnis lasciuiam in causa Concupiscencie.=\n    O sexus fragilis, ex quo natura virilis\n  Carnea procedit, anime que robora ledit![767]\n  O natura viri carnalis, que stabiliri\n  Non valet, vt pura carnalia sint sibi iura!\n  Federa sponsorum que sunt sacrata virorum,\n  Heu, caro dissoluit, nec ibi sua debita soluit:\n  Tempore presenti de carne quasi furienti\n  Turpia sunt plura, que signant dampna futura:\n  Hec desponsatis sunt metuenda satis.                               150\n    Philosophus quidam carnis de labe remorsus\n  Plebis in exemplum talia verba refert:\n  \u2018Vnam de variis penam sortitur adulter,\n  Eius vt amplexus omnis in orbe luat;[768]\n  Aut membrum perdet, aut carceris antra subibit,\n  Aut cadet insanus non reputandus homo,\n  Aut sibi pauperies infortunata resistet,\n  Aut moriens subito transit ab orbe reus.\u2019\n  Et sic luxuries fatuis sua dona refundit,[769]\n  Vertit et econtra quicquid ab ante tulit.                          160\n  Quod prius est dulce, demonstrat finis amarum,\n  Quo caro non tantum, spiritus immo cadit:\n  Sic oculus cordis carnis caligine cecus\n  Errat, et in dampnum decidit ipse suum:\n  Sic iubar humani sensus fuscatur in vmbra\n  Carnis, et in carnem mens racionis abit.\n  Dum carnalis amor animum tenet illaqueatum,\n  Sensati racio fit racionis egens;\n  Stans hominis racio calcata per omnia carni\n  Seruit, et ancille vix tenet ipsa locum.                           170\n  Non locus est in quo maneant consueta libido\n  Et racio pariter, quin magis vna vacat:\n  Bella libido mouet, fauet et vecordia carnis,\n  Et sua dat fedo colla premenda iugo;\n  Libera set racio mentem de morte remordet\n  Carnis in obsequio, statque pudica deo.\n  Nil commune gerunt luxus sibi cum racione;\n  Ista deum retinet, illa cadauer habet:\n  Sic patet vt nichil est quicquid peritura voluptas\n  Appetit in carne, que velut vmbra fugit.                           180\n  Pluribus exemplis tibi luxus erit fugiendus;\n  Biblea que docuit, respice facta Dauid:\n  Consilio Balaam luxus decepit Hebreos,\n  Quos caro commaculat, carnea culpa premit.\n  Discat homo iuuenis, celeri pede labitur etas,\n  Nuncia dum mortis curua senecta venit:\n  Ecce senilis yemps tremulo venit horrida passu,\n  Et rapit a iuvene quod reparare nequit:\n  Vir sapiens igitur sua tempora mente reuoluat,\n  Erigat et currum, quam prius inde cadat.[770]                      190\n  Heu, set in hoc vicio plebis quasi tota propago\n  Carnis in obsequio stat viciata modo:\n  Ex causa fragili causatur fictilis etas,\n  Quo nunc de facili frangitur omnis homo.\n  Carnis enim vicia sunt sic communiter acta,\n  Quod de continuis vix pudet vsus eis:\n  Cecus amor fatuos cecos sic ducit amantes,\n  Quod sibi quid deceat non videt vllus amans.\n  Pendula res amor est subito collapsa dolore,\n  Ordine precipiti miraque facta parat;[771]                         200\n  Sique tuam velles flammam compescere tutus,\n  Artem preuideas, quam prius inde cadas.\n  Cum viciis aliis pugna, iubet hec tibi Paulus,[772]\n  Carnis et a bello tu fuge solus homo;\n  Et quia vulnifico fixurus pectora telo\n  Vibrat amor, caute longius inde fuge:\n  Vinces si fugias, vinceris sique resistas;\n  Ne leo vincaris, tu lepus ergo fuge.\n  Mente tui cordis memorare nouissima carnis,\n  Et speculo mortis respice qualis eris:[773]                        210\n  Oscula fetor erunt, amplexus vermis, et omne\n  Quod fuerat placidum, pena resoluet opus.\n  Occupat extrema stultorum gaudia luctus,\n  Et risum lacrima plena dolore madet:\n  Vana salus hominis, quam terminat egra voluptas,\n  Tollit et eternum viuere vita breuis.\n    Crede, satis tutum tenet hoc natura statutum,[774]\n  Quo caro pollutum reddet ad yma lutum;\n  Cum fera mors stabit et terram terra vorabit,\n  Tunc homo gustabit quid sibi culpa dabit.                          220\n  Est vbi mundicia carnis sine labe reatus,\n  Casta pudicicia gaudet ad omne latus:\n  Stat nota bina solo quo luxus non dominatur,\n  Pax manet absque dolo, longaque vita datur.\n=Contra mundi fallaciam in causa Periurii et Auaricie.=\n    Sunt duo cognati viciorum consociati,\n  Orbem qui ledunt pariter, nec ab orbe recedunt:\n  Iste fidem raram periurat, et alter auaram\n  Causam custodit; socios tales deus odit.\n  Primo periurum describam, postque futurum,\n  Est vbi ius rarum, scriptura remordet auaram:                      230\n  Ex vicio tali fertur origo mali.\n    Nemo dei nomen assumere debet inane,\n  Falsa nec vt iuret, os perhibere malo:\n  Lex vetus hoc statuit, set, prothdolor, ecce modernus[775]\n  Munere corruptos iam nouus error agit.\n  Nil nisi dona videt dum se periurat Auarus,\n  Eius enim sensum census vbique regit;\n  Sic non liber homo librum sine pondere librat,\n  Seruit et ad libras quas sua libra trahit.\n  Set quia periurus defraudat iura superni,                          240\n  Iurat eum dominus iure perire suo:\n  Sic lucrum siciens laqueos incurrit, et eius\n  Lingua prius mendax premia mortis habet;\n  Sic vendens et emens vacuus non transiet, immo\n  Munera que capiet sulphur et ignis erunt.\n  Vendere iusticiam nichil est nisi vendere Cristum,\n  Expectat dampnum qui facit inde forum:\n  Testis erit Iudas quid erit sibi fine doloris;\n  Dum crepuit medius, culpa subibat onus.\n  Penituit culpam, que semel nisi fecerat illam,                     250\n  Quod tulit et lucrum reddidit ipse statim;[776]\n  Set nec eo veniam meruit nec habere salutem,[777]\n  Iam valet exemplum tale mouere virum.\n  Vendidit ipse semel iustum, nos cotidianum\n  Ob lucri precium vendimus omne malum:\n  Ille restaurauit, set nos restringimus aurum;\n  Penituit, set nos absque pauore sumus.\n  Sic et auaricia tanta feritate perurget\n  Corda viri, quod ab hoc vix homo liber abit:\n  Cessat iusticia, cessatque fides sociata,                          260\n  Fraus dolus atque suum iam subiere locum:\n  Plebs sine iure manet, non est qui iura tuetur,\n  Non est qui dicat, iura tenere decet:\n  Omnibus in causis, vbi gentes commoda querunt,\n  Nunc modus est que fides non habuisse fidem.[778]\n  Vox leuis illa Iacob, Esau manus hispida nuper,\n  Que foret ista dies, signa futura dabant:\n  Alterius casu stat supplantator, et eius\n  Qui fuerat socius fraude subintrat opes:\n  Ex dampno fratris frater sua commoda querit;                       270\n  Vnus si presit, inuidet alter ei:\n  Filius ante diem patruos iam spectat in annos,\n  Nec videt ex oculis ceca cupido suis:\n  Nunc amor est solus, nec sentit habere secundum,\n  Stans odioque tibi diligit ipse tua.\n  Quid modo, cumque manus mentitur dextra sinistre,\n  Dicam? set caueat qui sapienter agit.\n  Viuitur ex velle, non amplius est via tuta,\n  Cuncta licent cupido, dum vacat ipse lucro;\n  Arma, rapina, dolus, amor ambiciosus habendi,                      280\n  Amplius ad proprium velle sequntur iter:\n  Lex silet et nummus loquitur, ius dormit et aurum\n  Peruigil insidiis vincit vbique suis:\n  Hasta nocet ferri, gladius set plus nocet auri;\n  Regna terit mundi, nilque resistit ei.\n  Set quia mors dubium concludit ad omnia finem,\n  Est nichil hic certum preter amare deum:\n  Rebus in humanis semper quid deficit, et sic\n  Ista nichil plenum fertile vita tenet:\n  Quod tibi dat proprium mundus, tibi tollit id ipsum,               290\n  Deridensque tuum linquit inane forum:\n  Quam prius in finem mundi deuenerit huius,\n  Nulla potest certo munere vita frui.\n  Heu, quid opes opibus cumulas, qui propria queris,\n  Cum se nemo queat appropriare sibi?\n  Hunc igitur mundum quia perdes, quere futurum;\n  Est aliter vacuum tempus vtrumque tuum.\n    Mammona transibit et auara cupido peribit,\n  In cineres ibit, mors tua fata bibit,\n  Pauper ab hac vita, sic princeps, sic heremita,                    300\n  Mortuus ad merita transiet omnis ita.\n        [Sidenote: Salomon: Memorare nouissima, et ineternum non\n        peccabis.]\n  Quicquid homo voluit, mors mundi cuncta reuoluit,\n  Nemoque dissoluit, quin morti debita soluit:\n  Hec qui mente capit gaudia, raro sapit.\n        [Sidenote: Idem: Omnia fac cum consilio, et ineternum non\n        penitebis.]\n  Set sibi viuenti qui consilio sapienti\n  Prouidet, ingenti merito placet omnipotenti.\n    Tempore presenti que sunt mala proxima genti,[779]\n  Ex oculo flenti Gower canit ista legenti:\n  Quisque sue menti qui concipit aure patenti\n  Mittat, et argenti det munera largus egenti;                       310\n  Stat nam mortalis terra repleta malis.[780]\n    Hoc ego bis deno Ricardi regis in anno\n  Compaciens animo carmen lacrimabile scribo.[781]\n  Vox sonat in populo, fidei iam deficit ordo,\n  Vnde magis solito cessat laus debita Cristo,\n  Quem peperit virgo genitum de flamine sacro.\n  Hic deus est et homo, perfecta salus manet in quo,\n  Eius ab imperio processit pacis origo,\n  Que dabitur iusto, paciens qui credit in ipso.\n  Vir qui vult ideo pacem componere mundo,                           320\n  Pacificet primo iura tenenda deo.\nFOOTNOTES:\n[751] CARMEN SUPER MULTIPLICI, &c. _The_ MSS. _referred to are_ SCEHL\n_with Fairfax_ 3 (F) _and Bodley_ 294 (B).\n[752] _Title and Preface_ ll. 1-12 _om._ EL\n[753] _Title and Preface_ consequenter] hic p_re_cipue F\n[754] _Title and Preface_ \u2018Putruerunt,\u2019 &c. _om._ E\n[755] _Title and Preface_ pro salute interpellam] p_ro_ salute\nefficacius interpellem F\n[756] Anno] In Anno F\n[758] 35 palliet F (_corr._) palleat SCHLB paleat E\n[759] 58 scintilla CEL\n[761] 63 nec] non CEH\n[762] 86 _No paragr. here_ FL stude SCEHLB time F\n[763] 88 Que fantasias aliter tibi FB\n[766] 138 f. _Two lines om._ FL _The section_ ll. 142-224 _is omitted\nhere in_ E _and inserted after_ l. 321\n[768] 154 omnis SFLB viuus CEH\n[770] 190 inde] ille FL\n[771] 200 fata EHLB\n[773] 210 mortis] cordis S\n[775] 234 modernus SFLB modernos CEH\n[778] 265 est qui CEH\n[779] 307 _Paragr._ SE _no paragr._ CHFLB\n[780] _After_ 311 _one line space_ F\nTRACTATUS DE LUCIS SCRUTINIO[782]\n=Incipit tractatus de lucis Scrutinio quam a diu viciorum tenebre,\nprothdolor, suffocarunt,[783] secundum illud in euangelio, Qui ambulat\nin tenebris nescit quo vadat.=\n        [Sidenote: Nota quod eorum lucerna minime, clarescit quos in\n        ecclesia per Antipapam Auaricia promotos ditescit.]\n    Heu, quia per crebras humus est viciata tenebras,\n  Vix iter humanum locus vllus habet sibi planum.\n  Si Romam pergas, vt ibi tua lumina tergas,\n  Lumina mira cape, quia Rome sunt duo pape;\n  Et si plus cleri iam debent lumina queri,\n  Sub modio tecta latitat lucerna reiecta:\n  Presulis officia mundus tegit absque sophia,\n  Stat sua lux nulla, dum Simonis est ibi bulla;\n  Est iter hoc vile, qui taliter intrat ouile,\n  Nec bene discernit lucem qui lumina spernit.                        10\n  Sic caput obscurum de membris nil fore purum[784]\n  Efficit, et secum sic cecus habet sibi cecum.[785]\n        [Sidenote: De luce ordinis professi.]\n    Aut si vis gressus claros, non ordo professus\n  Hos tibi prestabit, quos caucius vmbra fugabit.\n  Ordine claustrali manifestius in speciali[786]\n  Lux ibi pallescit, quam mens magis inuida nescit:\n  Lux et moralis tenebrescit presbiteralis,\n  Clara dies transit, nec eis lucerna remansit;\n  Sunt ibi lucerne, iocus, ocia, scorta, taberne,\n  Quorum velamen viciis fert sepe iuuamen.                            20\n  Sic perit exemplum lucis, quo turbida templum\n  Nebula perfudit, que lumina queque recludit:[787]\n  Sic vice pastorum quos Cristus ab ante bonorum\n  Legerat, ecce chorum statuit iam mundus eorum.\n        [Sidenote: Nota quod, si regum lucerna in manu caritatis\n        deuocius gestaretur, ecclesia nunc diuisa eorum auxilio\n        discrecius reformaretur, eciam et incursus paganorum a Cristi\n        finibus eorum probitate eminus expelleretur.]\n    Si lux presentum scrutetur in orbe regentum,\n  Horum de guerra pallet sine lumine terra:\n  Ne periant leges, iam Roma petit sibi reges,\n  Noscat vt ille pater que sit sibi credula mater.\n  Scisma modernorum patrum nouitate duorum\n  Reges delerent, si Cristi iura viderent;                            30\n  Lux ita regalis decet ecclesiam specialis,\n  Qua domus alma dei maneat sub spe requiei.\n  Teste paganorum bello furiente deorum,\n  Raro fides crescit vbi regia lux tenebrescit:\n  Hec tamen audimus, set et hec verissima scimus[788]\n  Nec capit hec mentis oculus de luce regentis.\n  Vlterius quere, cupias si lumen habere,\n  Lumina namque Dauid sibi ceca magis titulauit.\n        [Sidenote: De luce procerum.]\n    Si regni proceres aliter pro lumine queres,\n  Aspice quod plenum non est ibi tempus amenum,                       40\n  Dumque putas stare, palpabis iter, quia clare\n  Nemo videt, quando veniet de turbine grando,\n  Diuicie cece fallunt sine lumine sese;\n  Quam prius ille cadat, vix cernit habens vbi vadat:\n  Sic via secura procerum non est sine cura.\n  Stans honor ex onere sibi conuenit acta videre;\n  Qui tamen extentum modo viderit experimentum,\n  De procerum spera non surgunt lumina vera.\n        [Sidenote: De luce Militum et aliorum qui bella sequntur.]\n    Si bellatorum lucem scrutabor eorum,\n  Lucerne lator tenebrosus adest gladiator,                           50\n  Sunt ibi doctrina luxus, iactura, rapina,\n  Que non splendorem querunt set habere cruorem;\n  Et sic armatus lucem pre labe reatus\n  Non videt, vnde status suus errat in orbe grauatus.\n        [Sidenote: De luce legistarum.]\n    Si lex scrutetur, ibi lux ~non inuenietur~,\n  Quin vis aut velle ius concitat esse rebelle:\n  Non populo lucet index quem mammona ducet,\n  Efficit et cecum quo sepe reflectitur equm.\n  Ius sine iure datur, si nummus in aure loquatur,\n  Auri splendore tenebrescit lumen in ore,                            60\n  Omnis legista viuit quasi lege sub ista,\n  Quo magis ex glosa loculi fit lex tenebrosa.\n        [Sidenote: De luce Mercatorum.]\n    Si Mercatorum querantur lumina morum,\n  Lux non fulgebit, vbi fraus cum ciue manebit.\n  Contegit vsure subtilis forma figure\n  Vultum laruatum, quem diues ~habet similatum~.\n  Si dolus in villa tua possit habere sigilla,\n  Vix reddes clarus bona que tibi prestat auarus;\n  Et sic maiores fallunt quamsepe minores,\n  Vnde dolent turbe sub murmure plebis in vrbe.                       70\n  Sic inter ciues errat sine lumine diues,\n  Dumque fidem nescit, lux pacis ab vrbe recessit.\n        [Sidenote: De luce vulgari, que patriam conseruat.]\n    Si patriam quero, nec ibi michi lumina spero;\n  Nam via vulgaris tenebris viciatur amaris:\n  Plebs racione carens hec est sine moribus arens,[789]\n  Cuius subiectam vix Cristus habet sibi sectam.\n  Sunt aliqui tales, quos mundus habet speciales,\n  Fures, raptores, homicide, turbidiores:\n  Sunt et conducti quidam pro munere ducti,\n  Quos facit assisa periuros luce rescisa.[790]                       80\n  Rustica ruralis non est ibi spes aliqualis,\n  Quo nimis obscura pallent sine lumine rura:\n  Sic magis illicebras mundanas quisque tenebras[791]\n  Nunc petit, et vota non sunt ad lumina mota.\n  Sic prior est mundus, et si deus esse secundus\n  Posset, adhuc talis foret in spe lux aliqualis:\n  Set quasi nunc totus deus est a plebe remotus;[792]\n  Sic absente duce perit orbis iter sine luce.\n        [Sidenote: Hic in fine[793] tenebras deplangens pro luce\n        optinenda deum exorat.]\n    O nimis orbatus varii de labe reatus,\n  Omnis in orbe status modo stat quasi preuaricatus.                  90\n  Cum tamen errantes alios sine lege vagantes[794]\n  Cecos deplango, mea propria viscera tango:[795]\n  Cecus vt ignorat quo pergere, dumque laborat,[796]\n  Sic iter explorat mea mens, que flebilis orat:\n  Et quia perpendo quod lucis ad vltima tendo,\n  Nunc iter attendo quo perfruar in moriendo.\n  Tu, qui formasti lucem tenebrasque creasti,\n  Crimina condones, et sic tua lumina dones:\n  In terram sero tunc quando cubicula quero,\n  Confer candelam, potero qua ferre medelam.                         100\n    Hec Gower scribit, lucem dum querere quibit;\n  Sub spe transibit, vbi gaudia lucis adibit:\n  Lucis solamen det sibi Cristus. Amen.\nFOOTNOTES:\n[782] _Text of_ S _collated with_ CEHL\n[783] _Title_ 2 Suoffocarunt S\n[784] 11 oscurum CH\n[785] 12 cecus] secus C\n[786] 15 manifestus L\n[787] 22 Nebula] Lumina L\n[788] 35 et hec] p_er_ hec L\n[790] 80 rescisa SEHL recisa C (_corr._)\n[791] 83 illecebras EL\n[792] 87 a plebe] a luce CEH\n[793] 89 _margin_ Hic in fine] No_ta_ q_uo_d Ioh_ann_es Gower auctor\nhuius libr hic in fine E\n[794] 91 sine luce L\n[795] 92 de plango C\n[796] 93 S _has here lost a leaf_\nECCE PATET TENSUS ETC.[797]\n    Ecce patet tensus ceci Cupidinis arcus,\n  Vnde sagitta volans ardor amoris erit.\n  Omnia vincit amor, cecus tamen errat vbique,\n  Quo sibi directum carpere nescit iter.\n  Ille suos famulos ita cecos ducit amantes,\n  Quod sibi quid deceat non videt vllus amans:\n  Sic oculus cordis carnis caligine cecus\n  Decidit, et racio nil racionis habet.\n  Sic amor ex velle viuit, quem ceca voluptas\n  Nutrit, et ad placitum cuncta ministrat ei;                         10\n  Subque suis alis mundus requiescit in vmbra,\n  Et sua precepta quisquis vbique facit.\n  Ipse coronatus inopes simul atque potentes\n  Omnes lege pari conficit esse pares.\n  Sic amor omne domat, quicquid natura creauit,\n  Et tamen indomitus ipse per omne manet:\n  Carcerat et redimit, ligat atque ligata resoluit,\n  Vulnerat omne genus, nec sibi vulnus habet.\n  Non manet in terris qui prelia vincit amoris,\n  Nec sibi quis firme federa pacis habet:                             20\n  Sampsonis vires, gladius neque Dauid in istis\n  Quid laudis, sensus aut Salomonis, habent.\n    O natura viri, poterit quam tollere nemo,\n  Nec tamen excusat quod facit ipsa malum!\n  O natura viri, que naturatur eodem\n  Quod vitare nequit, nec licet illud agi!\n  O natura viri, duo que contraria mixta\n  Continet, amborum nec licet acta sequi!\n  O natura viri, que semper habet sibi bellum\n  Corporis ac anime, que sua iura petunt!                             30\n  Sic magis igne suo Cupido perurit amantum\n  Et quasi de bello corda subacta tenet.\n  Qui vult ergo sue carnis compescere flammam,\n  Arcum preuideat vnde sagitta volat.\n  Nullus ab innato valet hoc euadere morbo,\n  Sit nisi quod sola gracia curet eum.\n_The_ MS. _has here lost a leaf._\nFOOTNOTES:\n[797] \u2018Ecce patet tensus\u2019 &c. _This follows the_ Cinkante Balades _in\nthe Trentham_ MS.\nEST AMOR ETC.[798]\n=Carmen quod Iohannes Gower super amoris multiplici varietate sub\ncompendio metrice composuit.=[799]\n    Est amor in glosa pax bellica, lis pietosa,\n  Accio famosa, vaga sors, vis imperiosa,\n  Pugna quietosa, victoria perniciosa,\n  Regula viscosa, scola deuia, lex capitosa,\n  Cura molestosa, grauis ars, virtus viciosa,\n  Gloria dampnosa, flens risus et ira iocosa,\n  Musa dolorosa, mors leta, febris preciosa,\n  Esca venenosa, fel dulce, fames animosa,\n  Vitis acetosa, sitis ebria, mens furiosa,\n  Flamma pruinosa, nox clara, dies tenebrosa,[800]                    10\n  Res dedignosa, socialis et ambiciosa,\n  Garrula, verbosa, secreta, silens, studiosa,\n  Fabula formosa, sapiencia prestigiosa,\n  Causa ruinosa, rota versa, quies operosa,\n  Vrticata rosa, spes stulta fidesque dolosa.\n    Magnus in exiguis variatus vt est tibi clamor,\n  Fixus in ambiguis motibus errat amor.\n  Instruat audita tibi leccio sic repetita;\n  Mors, amor et vita participantur ita.\n    Lex docet auctorum quod iter carnale bonorum\n  Tucius est, quorum sunt federa coniugiorum:\n  Fragrat vt ortorum rosa plus quam germen agrorum,\n  Ordo maritorum caput est et finis amorum.\n  Hec est nuptorum carnis quasi regula morum,                          5\n  Que saluandorum sacratur in orbe virorum.\n  Hinc vetus annorum Gower sub spe meritorum\n  Ordine sponsorum tutus adhibo thorum.\nFOOTNOTES:\n[798] _Text of_ S, _collated with_ F _See also_ vol. i. p. 392\n[799] _Title_ Carmen de variis in amore passionib_us_ breuiter\ncompilatum F\n[800] 10 tenobrosa S\nQUIA VNUSQUISQUE ETC.[801]\n=Quia vnusquisque, prout a deo accepit, aliis impartiri tenetur,\nIohannes Gower super hiis que deus sibi sensualiter donauit\nvillicacionis sue racionem[802] secundum aliquid alleuiare cupiens,\ntres precipue libros per ipsum, dum vixit, doctrine causa compositos ad\naliorum noticiam in lucem seriose produxit.=[803]\n=Primus liber Gallico sermone editus in decem diuiditur partes, et\ntractans de viciis et virtutibus, necnon et de variis huius seculi\ngradibus, viam qua peccator transgressus ad sui creatoris agnicionem\nredire debet, recto tramite docere conatur. Titulusque libelli istius\nSpeculum Meditantis nuncupatus est.=\n=Secundus enim liber sermone Latino metrice compositus tractat\nde variis infortuniis tempore regis Ricardi secundi in Anglia\ncontingentibus: vnde non solum regni proceres et communes tormenta\npassi sunt, set et ipse crudelissimus rex, suis ex demeritis ab alto\ncorruens, in foueam quam fecit finaliter proiectus est. Nomenque\nvoluminis huius Vox Clamantis intitulatur.=\n=Tercius vero[804] liber, qui ob reuerenciam strenuissimi domini sui\ndomini Henrici de Lancastria, tunc Derbeie Comitis, Anglico sermone\nconficitur, secundum Danielis propheciam super huius mundi regnorum\nmutacione a tempore regis Nabugodonosor vsque nunc tempora distinguit.\nTractat eciam secundum Aristotilem super hiis quibus rex Alexander tam\nin sui regimen quam aliter eius disciplina edoctus fuit. Principalis\ntamen huius operis materia super amorem et infatuatas Amantum passiones\nfundamentum habet: nomenque sibi appropriatum Confessio Amantis\nspecialiter sortitus est.=\nFOOTNOTES:\n[801] \u2018Quia vnusquisque\u2019 &c. _Text of_ S, _collated with_ CHGF. _See\nalso_ vol. iii. p. 479 f.\n[802] 3 racionem SCH racionem, dum tempus instat, GF\n[803] 4 ff. tres--produxit] inter labores et ocia ad aliorum noticiam\ntres libros doctrine causa forma subsequenti propterea composuit GF\n[804] 18 vero] iste F\nENEIDOS BUCOLIS ETC.[805]\n=Carmen, quod quidam Philosophus in memoriam Iohannis Gower super\nconsummacione suorum trium librorum forma subsequenti[806] composuit,\net eidem gratanter transmisit.=[807]\n    Eneidos Bucolis que Georgica metra perhennis\n  Virgilio laudis serta dedere scolis;\n  Hiis tribus ille libris prefertur honore poetis,\n  Romaque precipuis laudibus instat eis.\n  Gower, sicque tuis tribus est dotata libellis\n  Anglia, morigeris quo tua scripta seris.\n  Illeque Latinis tantum sua metra loquelis\n  Scripsit, vt Italicis sint recolenda notis;\n  Te tua set trinis tria scribere carmina linguis\n  Constat, vt inde viris sit scola lata magis:                        10\n  Gallica lingua prius, Latina secunda, set ortus\n  Lingua tui pocius Anglica complet opus.[808]\n  Ille quidem vanis Romanas obstupet aures,\n  Ludit et in studiis musa pagana suis;\n  Set tua Cristicolis fulget scriptura renatis,\n  Quo tibi celicolis laus sit habenda locis.\nFOOTNOTES:\n[805] \u2018Eneidos Bucolis\u2019 &c. _Text of_ S, _collated with_ CHGF\n[806] forma subsequenti] versificatum F\n[807] _Title_ Epistola cuiusdam Philosophi Iohanni Gower super\nconsummacione suorum trium librorum, prout inferius patet, gratanter\ntransmissa G\n[808] 12 Anglia F\nO DEUS IMMENSE ETC.[809]\n=Carmen quod Iohannes Gower adhuc viuens super principum regimine\nvltimo composuit.=[810]\n    O deus immense, sub quo dominantur in ense\n  Quidam morosi Reges, quidam viciosi,\n  Disparibus meritis sic pax sic mocio litis\n  Publica regnorum manifestant gesta suorum:\n  Quicquid delirant Reges, plectuntur Achiui,\n  Quo mala respirant, vbi mores sunt fugitiui.\n  Laus et honor Regum foret obseruacio legum,\n  Ad quas iurati sunt prima sorte vocati:\n  Vt celeste bonum puto concilium fore donum,\n  Quo prius in terris pax contulit oscula guerris:                    10\n  Consilium dignum Regem facit esse benignum,\n  Est aliter signum quo spergitur omne malignum.\n  In bonitate pares sumat sibi consiliares\n  Rex bonus, et cuncta venient sibi prospera iuncta:\n  Qui regit optentum de consilio sapientum\n  Regnum, non ledit set ab omni labe recedit:\n  Consilium tortum scelus omne refundit abortum\n  Regis in errorem, regni quo perdit amorem.\n  \u2018Ve qui predaris,\u2019 ~Ysaias~ clamat auaris;\n  Sic verbis claris loquitur tibi qui dominaris.                      20\n  Rex qui plus aurum populi quam corda thesaurum\n  Computat, a mente populi cadit ipse repente.\n  Os vbi vulgare non audet verba sonare,\n  Stat magis obscura sub murmure mens loqutura:\n  Que stupet in villa cicius plebs murmurat illa,\n  Vnde malum crescit, sapiens quo sepe pauescit.\n  Est tibi credendum murmur satis esse timendum;\n  Cum sit commune, tunc te super omnia mune.[811]\n  Lingua nequit fari mala, cor nec premeditari,\n  Que parat obliqus sub fraude dolosus amicus:                        30\n  Mundus erit testis, vir talis vt altera pestis\n  Inficit occulto regnum de crimine multo.\n  Blandus adulator et auarus consiliator,\n  Quamuis non velles, plures facit esse rebelles:\n  Sepius ex herbis morbus curatur acerbis,\n  Sepe loquela grauis iuuat et nocet illa suauis.\n  Qui falsum pingunt sub fraudeque vera refingunt,\n  Hii sunt qui blando sermone nocent aliquando:\n  Rex qui conducit tales, sibi scandala ducit,\n  Nomen et abducit quod nobile raro reducit:                          40\n  Quod viguit mane, sibi vespere transit inane,\n  Dummodo creduntur que verba dolosa loquntur.\n  Consilio tali regnum magis in speciali\n  Vndique turbatur, quo Regis honor variatur:\n  Nunc ita sicut heri poterit res ista videri,\n  Vnde magis plangit populus, quem lesio tangit.\n  Set premunitus non fallitur inde peritus;\n  Quod videt ante manum, fugit omne notabile vanum:\n  Cum laqueatur auis, cauet altera, sicque suauis\n  Rex pius in cura semper timet ipse futura.                          50\n  Rex insensatus nullos putat esse reatus,\n  Quam prius ante fores casus sibi sint grauiores;\n  Set qui prescire vult causas, expedit ire,\n  Plebis et audire voces per easque redire:\n  Si sit in errore Regis vel in eius honore,\n  Hoc de clamore populi prefertur ab ore.\n  Est qui morosus, Rex non erit ambiciosus,\n  Set sub eo tutum regni manet omne statutum:\n  Nomine preclarus nunquam fuit vllus auarus,\n  Larga manus nomen cum laude meretur et omen:                        60\n  Nomen regale populi vox dat tibi, quale\n  Sit, bene siue male, deus illud habet speciale.\n        [Sidenote: Nota.]\n  Rex qui tutus eris, si temet noscere queris,\n  Ad vocem plebis aures sapienter habebis:\n  Culpe vel laudis ex plebe creatur, vt audis,\n  ~Fama ferens verba que~ dulcia sunt et acerba.\n  Fama cito crescit, subito tamen illa vanescit,\n  Saltem fortuna stabilis quia non manet vna:\n  Principio scire fortunam seu stabilire,\n  Non est humanum super hoc quid ponere planum;                       70\n  Fine set expertum valet omnis dicere certum,\n  Qualia sunt facta, quia tunc probat exitus acta.\n  Rex qui laudari cupit et de fine beari,\n  Sint sua facta bona, recoletur vt inde corona.\n  Regia precedant benefacta que crimina cedant,\n  Viuat vt eterno sic Rex cum Rege superno:\n  Absque deo vana cum sit tibi cotidiana\n  Pompa, recorderis, sine laude dei morieris.\n  Rex sibi qui mundum prefert Cristumque secundum\n  Linquit, adherebit vbi finis laude carebit:                         80\n  Regis enim vita cum sit sine laude sopita,\n  Nomen erat quale, dabit vltima cronica tale.\n  Et sic concludo breuiter de carmine nudo,\n  Ordine quo regnant Reges, sua nomina pregnant.\n  Quo caput infirmum, nichil est de corpore firmum,\n  Plebs neque firmatur, vbi virtus non dominatur.\n  Rex qui securam laudis vult carpere curam,\n  Cristum preponat, Reges qui laude coronat:\n  Nam qui presumit de se, cum plus sibi sumit,\n  Fine carens laude stat fama retrograda caude.                       90\n  Omni viuenti scola pertinet ista regenti,\n  Displicet hic genti qui non placet omnipotenti,\n  Gracia succedit, meritis vbi culpa recedit:\n  Qui sic non credit, sua Rex regalia ledit.\n    Non ex fatali casu set iudiciali\n  Pondere regali stat medicina mali.\n  Plebs vt ouile gregis, mors vitaque, regula legis,\n  Sub manibus Regis sunt ea quanta legis.\n  Tanta licet pronus pro tempore det tibi thronus;\n  Sit nisi fine bonus, non honor est set onus.                       100\n  Rex igitur videat cum curru quomodo vadat,\n  Et sibi prouideat, ne rota versa cadat.\n    Celorum Regi pateant que scripta peregi,\n  Namque sue legi res nequit vlla tegi.\nFOOTNOTES:\n[809] \u2018O deus immense\u2019 &c. _Text of_ S, _collated with_ CH\n[810] _Title_ Carmen quod Iohannes Gower tempore regis Ricardi, dum\nvixit, vltimo composuit CHG\n[811] 28 comune S\nLAST POEMS\n=Hic in fine notandum est qualiter ab illa Cronica que Vox clamantis\ndicitur vsque in finem istius Cronice que tripertita est, Ego inter\nalios scribentes super hiis que medio tempore in Anglia contingebant,\nsecundum varias rerum accidencias varia carmina, prout patet, que\nad legendum necessaria sunt, notabiliter conscripsi. Sed nunc, quia\nvlterius scribere non sufficio, excusacionis mee causam scriptis\nsubsequentibus plenius declarabo.=\n    Quicquid homo scribat, finem natura ministrat,\n  Que velut vmbra fugit, nec fugiendo redit;\n  Illa michi finem posuit, quo scribere quicquam\n  Vlterius nequio, sum quia cecus ego.\n  Posse meum transit, quamuis michi velle remansit;\n  Amplius vt scribat hoc michi posse negat.\n  Carmina, dum potui, studiosus plurima scripsi;\n  Pars tenet hec mundum, pars tenet illa deum:\n  Vana tamen mundi mundo scribenda reliqui,\n  Scriboque mentali carmine verba dei.                                10\n  Quamuis ad exterius scribendi deficit actus,\n  Mens tamen interius scribit et ornat opus:\n  Sic quia de manibus nichil amodo scribo valoris,\n  Scribam de precibus que nequit illa manus.\n  Hoc ego, vir cecus, presentibus oro diebus,\n  Prospera quod statuas regna futura, deus,\n  Daque michi sanctum lumen habere tuum. Amen.\nS _as above_: _in_ CHG _as follows_:\n=Nota hic in fine qualiter a principio illius Cronice que Vox\nclamantis dicitur, vna cum sequenti Cronica que tripertita est, tam de\ntempore Regis Ricardi secundi vsque in ipsius deposicionem, quam de\ncoronacione Illustrissimi domini Regis Henrici quarti vsque in annum\nRegni sui secundum, Ego licet indignus inter alios scribentes scriptor\na diu solicitus, precipue super hiis que medio tempore in Anglia\ncontingebant, secundum varias rerum accidencias varia carmina, que ad\nlegendum necessaria sunt, sub compendio breuiter conscripsi. Et nunc,\nquia tam grauitate senectutis quam aliarum infirmitatum multipliciter\ndepressus vlterius de cronicis scribere discrete non sufficio,\nexcusacionem meam necessariam, prout patet, consequenter declarare\nintendo.=\n    Henrici Regis annus fuit ille secundus,\n  Scribere dum cesso, sum quia cecus ego,\n  Vltra posse nichil, quamuis michi velle ministrat,\n  Amplius vt scribam non meus actus habet.\n  Scribere dum potui, studiosus plurima scripsi;\n  Pars tenet hec mundum, pars tenet illa deum:\n  Vana tamen mundi mundo scribenda reliqui,\n  Scriboque finali carmine vado mori.\n  Scribat qui veniet post me discrecior alter,\n  Ammodo namque manus et mea penna silent.                           10*\n  Sic quia nil manibus potero conferre valoris,\n  Est michi de precibus ferre laboris onus.\n  Deprecor ergo meis lacrimis, viuens ego cecus,\n  Prospera quod statuas regna futura, deus,\n  Daque michi sanctum lumen habere tuum. Amen.\n_In the Trentham_ MS. _as follows_ (_without heading_),\n    Henrici quarti primus Regni fuit annus,\n  Quo michi defecit visus ad acta mea.\n  Omnia tempus habent, finem natura ministrat,\n  Quem virtute sua frangere nemo potest.\n  Vltra posse nichil, quamuis michi velle remansit,\n  Amplius vt scribam non michi posse manet.\n  Dum potui scripsi, set nunc quia curua senectus\n  Turbauit sensus, scripta relinquo scolis.\n  Scribat qui veniet post me discrecior alter,\n  Ammodo namque manus et mea penna silent.                          10**\n  Hoc tamen in fine verborum queso meorum,\n  Prospera quod statuat Regna futura deus. Amen.\n=Orate pro anima Iohannis Gower. Quicumque enim pro anima ipsius\nIohannis deuote orauerit, tociens quociens Mille quingentos dies\nindulgencie ab ecclesia rite concessos misericorditer in domino\npossidebit.=\nCH _as above_: G _as follows_:\n=Orantibus pro anima Iohannis Gower mille quingenti dies indulgencie\nmisericorditer in domino conceduntur.=\n(_Shield of arms borne by two angels._)\n    Armigeri scutum nichil ammodo fert sibi tutum,\n  Reddidit immo lutum morti generale tributum.\n  Spiritus exutum se gaudeat esse solutum,\n  Est vbi virtutum regnum sine labe statutum.\n(_A bier, with candle at head and foot._)\n    [812]Vnanimes esse qui secula duxit ad esse\n  Nos iubet expresse, quia debet amor superesse;\n  Lex cum iure datur, pax gaudet, plebs gratulatur,\n  Regnum firmatur, vbi verus amor dominatur:\n  Sicut yemps florem, diuisio quassat amorem,[813]\n  Nutrit et errorem quasi pestis agitque dolorem.\n  Quod precessit heri docet ista pericla timeri,\n  Vt discant veri sapientes secla mederi.\n  Filius ipse dei, manet in quo spes requiei,[814]\n=Diligamus invicem.=\n  [815]Presul, ouile regis, vbi morbus adest macularum,\n        [Sidenote: Nota de primordiis Stelle Comate in Anglia.]\n  Lumina dumque tegis, tenebrescit pestis earum.\n  Mune pericla gregis, patuit quia stella minarum,\n  Vnde viam Regis turbat genus insidiarum.\n  Velle loco legis mundum nunc ducit auarum,\n  Sic vbicumque legis, nichil est nisi cordis amarum,\n  Quod maneat clarum, stat modo dulce parum.\n    Cultor in ecclesia qui deficiente sophia\n  Semina vana serit, Messor inanis erit.\n  Hii set cultores, sunt quorum semina mores\n  Ad messem Cristi, plura lucrantur ibi.[816]\n  Qui cupit ergo bonus celorum lucra colonus,\n  Vnde lucrum querat, semina sancta serat.\n    Qui pastor Cristi iusto cupit ordine sisti,\n  Non sit cum Cristo Symon mediator in isto:\n  Querat pasturam Pastor sine crimine puram,\n  Nam nimis est vile, pascat si Symon ouile.                          10\n  Per loca deserta, quo nulla patet via certa,\n  Symon oues ducit, quas Cristo raro reducit.\n  Dicunt scripture memorare nouissima vite;\n        [Sidenote: Nota contra mortuorum executores.[817]]\n  Pauper ab hoc mundo transiet omnis homo.\n  Dat fortuna status varios, natura set omnes\n  Fine suo claudit, cunctaque morte rapit.\n  Post mortem pauci, qui nunc reputantur amici,\n  Sunt memores anime, sis memor ergo tue:\n  Da, dum tempus habes, tibi propria sit manus heres;[818]\n  Auferet hoc nemo, quod dabis ipse deo.\nFOOTNOTES:\n[812] \u2018Vnanimes esse\u2019 &c. _This and the three remaining pieces are\nfound in_ CHG, _and, except the second, also in_ E\n[813] 5 _margin_ No_ta_ pro amore E\n[814] 9 ipse] ille E Diligamus invicem _om._ E\n[815] \u2018Presul\u2019 &c. 1 Regis MSS.\n[816] \u2018Cultor in ecclesia\u2019 &c. 4 ff. _margin_ No_ta_ q_ui_d pastores\neccl_es_ie debe_n_t esse et q_uo_modo debe_n_t intrare &c. E\n[817] \u2018Dicunt scripture\u2019 &c. 2 ff. _margin_ Nota--executores] No_ta_\nq_uo_d bonu_m_ est vnicuiq_ue_ esse executor sui ipsius E\n[818] 7 Dum tua tempus habes EH\nNOTES\nEPISTOLA.\nThis Epistle, written apparently on the occasion of sending a copy\nof the book to the archbishop, is found only in the All Souls MS.,\nand it is reasonable to suppose that this was the copy in question.\nThe statement of Mr. Coxe in the Roxburghe edition, that \u2018the preface\nto archbishop Arundel ... is also in the original hand\u2019 of the book\n(Introduction, p. lix) is a surprising one, and must have been due to\nsome deception of memory. The hand here is quite a different one from\nthat of the text which follows, and has a distinctly later character.\nThe piece is full of erasures, which are indicated in this edition by\nspaced type, but the corrections are in the same hand as the rest.\nHaving no other copy of it, we cannot tell what the original form of\nthe erased passages may have been, but it is noticeable that the most\nimportant of them (ll. 26-34) has reference almost entirely to the\nblindness of the author, and nearly every one contains something which\nmay be regarded as alluding to this, either some mention of light and\ndarkness, or some allusion to the fact that his only perceptions now\nare those of the mind. We may perhaps conclude that the Epistle was\ninscribed here before the author quite lost his eyesight, and that the\nbook then remained by him for some time before it was presented. The\nilluminated capital S with which this composition begins is combined\nwith a miniature painting of the archbishop.\n2. _tibi scribo_, \u2018I dedicate to thee.\u2019\n3. _Quod ... scriptum_: written over erasure; perhaps originally \u2018Quem\n... librum,\u2019 altered to avoid the repetition of \u2018librum\u2019 from the\npreceding line.\n4. _contempletur_: apparently in a passive impersonal sense.\n17. _Cecus ego mere._ The word \u2018mere\u2019 alone is over erasure here, but\nif we suppose that the original word was \u2018fere,\u2019 we may regard this\nas referring originally to a gradual failure of the eyesight, not to\ncomplete blindness.\n19. _Corpore defectus_, \u2018the failure in my body,\u2019 as subject of \u2018sinit.\u2019\n23. _dumque_: equivalent to \u2018dum\u2019 in our author\u2019s language; cp. i. 165,\n33. _morosa_: this word has a good meaning in Gower\u2019s language; cp. \u2018O\ndeus immense,\u2019 l. 2, where \u2018morosi\u2019 is opposed to \u2018viciosi.\u2019\nVOX CLAMANTIS\nCAPITULA.\nLIB. I. Cap. iii. _quandam vulgi turmam._ It may be noted that these\nheadings do not always exactly correspond with those placed at the\nhead of the chapters afterwards. For example here the actual heading\nof the chapter has \u2018secundam vulgi turmam,\u2019 and for the succeeding\nchapters \u2018terciam,\u2019 \u2018quartam,\u2019 \u2018quintam,\u2019 &c. Usually the differences\nare very trifling, as \u2018illius terre\u2019 for \u2018terre illius\u2019 above, but\nsometimes they proceed from the fact that alterations have been made\nin the chapter headings, which the corrector has neglected to make in\nthis Table of Chapters. This is the case for example as regards Lib.\nVI. Capp. xviii. and xix. Slight variations of the kind first mentioned\nwill be found in Lib. III. Capp. i, v, viii, xii, xvi, xix, xx.\nLIB. III. Cap. iiii. The form which we have here in D corresponds to\nthe heading of the chapter given by LTH\u2082 (but not by D itself) in\nthe text later. G has the text here after \u2018loquitur\u2019 written over an\nerasure.\nLIB. VII. Cap. xix. Here S has lost two leaves (the sixth and seventh\nof the first full quire) to Lib. I. Cap. i. l. 18. The verso of the\nformer of these leaves had no doubt the four lines \u2018Ad mundum mitto\u2019\n&c. with picture, as in the Cotton MS.\nLIB. I. PROLOGUS.\n3 f. Cp. _Conf. Amantis_, iv. 2921 f.,\n  \u2018Al be it so, that som men sein\n  That swevenes ben of no credence.\u2019\n\u2018propositum credulitatis\u2019 seems to mean \u2018true ground of belief.\u2019\n12. _interius mentis_: cp. i. 1361.\n15. That is, \u2018hinc puto quod sompnia que vidi,\u2019 &c.\n21 ff. We are here told to add to \u2018John\u2019 the first letters of\n\u2018Godfrey,\u2019 the beginning of \u2018Wales,\u2019 and the word \u2018Ter\u2019 without its\nhead: that is, \u2018John Gower.\u2019\n23. _que tali._ The use of \u2018que\u2019 in this manner, standing independently\nat the beginning of the clause, is very common in Gower.\n33 f. Taken from Ovid, _Tristia_, v. 1. 5 f.\n36. Cp. _Tristia_, i. 1. 14, \u2018De lacrimis factas sentiet esse meis,\u2019\nwhich, so far as it goes, is in favour of the reading \u2018senciat\u2019 here.\n37 f. This couplet was originally _Tristia_, iv. 1. 95 f.,\n  \u2018Saepe etiam lacrimae me sunt scribente profusae,\n    Humidaque est fletu litera facta meo.\u2019\nThe first line however was altered so as to lose its grammatical\nconstruction, and the couplet was subsequently emended.\n43 f. Cp. Ovid, _Tristia_, i. 5. 53 f.\n47 f. Cp. _Pont._ iv. 2. 19, where the comparison to a spring choked\nwith mud is more clearly brought out.\n49. The original reading here was \u2018confracto,\u2019 but it has been altered\nto \u2018contracto\u2019 in C and G, while E gives \u2018contracto\u2019 from the first\nhand. The general meaning seems to be that as the long pilgrimage to\nRome is to one with crippled knee, so is this work to the author, with\nhis limited powers of intellect.\n56. The reading \u2018conturbant\u2019 in all the best MSS. seems to be a mistake.\n57 f. The author is about to denounce the evils of the world and\nproclaim the woes which are to follow, like the writer of the\nApocalypse, whose name he bears. Perhaps he may also have some thought\nof the formula \u2018seint John to borwe\u2019 by which travellers committed\nthemselves to the protection of the saint on their setting forth: cp.\n_Conf. Amantis_, v. 3416.\nLIB. I.\n1. The fourth year of Richard II is from June 22, 1380 to the same date\nof 1381. The writer here speaks of the last month of that regnal year,\nduring which the Peasants\u2019 rising occurred.\n4. Cp. Ovid, _Her._ xvii. 112, \u2018Praevius Aurorae Lucifer ortus erat.\u2019\n7 f. Godfrey of Viterbo, _Pantheon_, p. 24 (ed. 1584), has\n  \u2018Luce diem reparat, mirandaque lumina praestat,\n    Sic fuga dat noctem, luxque reversa diem.\u2019\nHe is speaking of the Sun generally, and the second line means \u2018Thus\nhis departure produces the night and his returning light the day.\u2019 As\nintroduced here this line is meaningless.\n9. Adapted from Ovid, _Metam._ ii. 110.\n11. Cp. _Metam._ vii. 703, but here \u2018mane\u2019 is made into the object of\nthe verb instead of an adverb.\n17 f. From Godfrey of Viterbo, _Pantheon_, p. 24 (ed. 1584).\n21 ff. Cp. _Metam._ ii. 107 ff.,\n  \u2018Aureus axis erat, temo aureus, aurea summae\n  Curvatura rotae, radiorum argenteus ordo.\n  Per iuga chrysolithi positaeque ex ordine gemmae\n  Clara repercusso reddebant lumina Phoebo.\u2019\n\u2018alter ab auro\u2019 seems to mean \u2018different from gold.\u2019\n33-60. This passage is largely from Ovid: see especially _Fasti_, i.\n_Tristia_, iii. 12. 5-8.\n40. In Ovid (_Fasti_, iii. 240) it is \u2018Fertilis occultas invenit herba\nvias.\u2019 The metrical fault produced by reading \u2018occultam ... viam\u2019\nseems to have been corrected by the author, and in G the alteration has\nbeen made by erasure, apparently in the first hand.\n44. _redditus_: apparently a substantive and practically equivalent to\n\u2018reditus.\u2019\n59. Ovid, _Fasti_, v. 213 f., where however we have \u2018Saepeque\ndigestos.\u2019 It is difficult to say exactly what our author meant by \u2018O\nquia.\u2019\n67. Cp. _Metam._ xiii. 395.\n79 f. _Speculum Stultorum_, p. 47, ll. 9 f. (ed. Wright, Rolls Series,\n81. _irriguis._ Perhaps rather \u2018Fontibus irriguus, fecundus,\u2019 as given\nby most of the MSS.\n131. _ad ymum_, \u2018to that low place,\u2019 i.e. his bed.\nff, &c. This form of sentence is a very common one with our author and\nappears also in his French and English: cp. _Mirour_, 18589, _Balades_,\nFor example, _Bal._ xviii. 2,\n  \u2018Tiel esperver crieis unqes ne fu,\n  Qe jeo ne crie plus en ma maniere.\u2019\n_Conf. Amantis_, i. 718 ff.,\n  \u2018So lowe cowthe I nevere bowe\n  To feigne humilite withoute,\n  That me ne leste betre loute\n  With alle the thoghtes of myn herte.\u2019\nIt is most frequent in Latin, however, and the French and English forms\nseem to be translations of this idiom with \u2018quin.\u2019\n152. \u2018Dreams cast the soul into wanderings\u2019: \u2018ruunt\u2019 is transitive, as\nvery commonly, and apparently we must take \u2018vaga nonnulla\u2019 together.\n155. _grauis et palpebra_, &c., \u2018and my heavy eyelid unclosed pondered\nover troubles, but no help came.\u2019 This is the best translation I can\ngive, but the explanation of \u2018ex oculis\u2019 as \u2018away from the eyes\u2019 must\nbe regarded as doubtful.\n168. That is, on a Tuesday. It would be apparently Tuesday, June 11,\n1381. The festival of Corpus Christi referred to afterwards (see l.\n919), when the insurgents entered London, fell on June 13.\n201. _Burnellus_: a reference to the _Speculum Stultorum_, p. 13 (Rolls\nSeries, 59, vol. i).\n205 ff. Cp. _Speculum Stultorum_, p. 13, whence several of these lines\nare taken.\n211 f. \u2018They care not for the tail which He who gave them their ears\nimplanted in them, but think it a vile thing.\u2019 The former line of the\ncouplet is from _Speculum Stultorum_, p. 15, l. 17.\n213 f. _Speculum Stultorum_, p. 15, ll. 23 f.\n255. _caudas similesque draconum_, \u2018and tails like those of dragons.\u2019\n267. _Minos taurus_, \u2018the bull of Minos,\u2019 sent from the sea in answer\nto his prayer.\n271. There is some confusion here in the author\u2019s mind between\ndifferent stories, and it is difficult to say exactly what he was\nthinking of.\n277 f. Cp. Ovid, _Metam._ xi. 34 ff.\n280. _crapulus._ I do not know what this is, unless it is equivalent to\n\u2018capulus,\u2019 which is rather doubtfully given by D. That would mean the\n\u2018handle\u2019 of the plough, but we have \u2018ansa\u2019 in l. 282.\n325 ff. For this passage compare _Metam._ viii. 284 ff.\n335. _Metam._ viii. 285. The Digby MS. has a rubricator\u2019s note here in\nthe margin, \u2018sete. a bristell.\u2019\n341. _quod_: consecutive, \u2018so that\u2019; cp. \u2018sic ... quod,\u2019 ll. 223, 311,\n&c. In the next line \u2018pascua\u2019 seems to be singular.\n351 ff. See note on l. 135.\n395. _Cutte que Curre_, \u2018Cut and Cur,\u2019 names for mongrel dogs.\n396. As a note on \u2018casas\u2019 the Digby MS. has \u2018i.e. kenell\u2019 in the margin.\n402. \u2018Neither does he of the mill remain at home.\u2019\n405. The rubricator of the Digby MS. has written in the margin, \u2018i.e.\nthreefoted dog commyng after halting.\u2019\n407. Digby MS. rubric, \u2018i.e. Rig \u00fee Teydog.\u2019 Note the position of\n\u2018que,\u2019 which should properly be attached to the first word of the line:\n455. As a note on \u2018thalia\u2019 here (for \u2018talia\u2019) the Digby MS. has\n\u2018Thelea i.e. dea belli\u2019 written by the rubricator. It is difficult to\nconjecture what he was thinking of.\n457. The Digby MS. rubricator, as a note on \u2018Cephali canis\u2019 has in the\nmargin, \u2018i.e. stella in firmamento.\u2019\n465. \u2018super est\u2019 is the reading of the Glasgow MS. also.\n474. _artes._ This seems to be the reading of all the MSS., though in S\nthe word might possibly be \u2018arces.\u2019 I take it to mean \u2018devices,\u2019 in the\nway of traps, or ingenious hiding-places.\n479. \u2018The grey foxes determine to leave the caverns of the wood\u2019:\n\u2018vulpes\u2019 (or rather \u2018vulpis\u2019) is masculine in Gower.\n483. \u2018Henceforth neither the sheep nor the poor sheepfold are anything\nto them.\u2019 For this use of \u2018quid\u2019 with a negative cp. l. 184.\n492. _solet._ The present of this verb seems often to be used by our\nauthor as equivalent to the imperfect: cp. l. 541, iii. 705, 740, &c.\nAlso \u2018solebat,\u2019 i. 699, iii. 1485; cp. v. 333, where \u2018solebant\u2019 seems\nto stand for \u2018solent.\u2019 In other cases also the present is sometimes\nused for the imperfect, e.g. l. 585 \u2018quas nuper abhorret Egiptus.\u2019\n499 ff. See 1 Sam. v. The plague of mice is distinctly mentioned in the\nVulgate version, while in our translation from the Hebrew it is implied\nin ch. vi. 5. \u2018Accharon\u2019 is Ekron.\n541. _solent_: see note on l. 492.\n545. _Coppa_: used as a familiar name for a hen in the _Speculum\nStultorum_, pp. 55, 58, and evidently connected with \u2018Coppen\u2019 or\n\u2018Coppe,\u2019 which is the name of one of Chantecleer\u2019s daughters in the\nLow-German and English _Reynard_.\n557 f. \u2018They determine that days are lawful for those things for which\nthe dark form of night had often given furtive ways.\u2019\n568. _quod_: equivalent to \u2018vt\u2019; cp. ll. 600, 1610.\n576. G reads \u2018perstimulant\u2019 with CED.\n579 f. See Ovid, _Metam._ vi. 366 ff. Apparently \u2018colonum\u2019 is for\n\u2018colonorum.\u2019\n603. _Toruus oester_: cp. _Speculum Stultorum_, p. 25.\n615 f. Cp. _Speculum Stultorum_, p. 24, l. 21 f.\n635. Cp. _Speculum Stultorum_, p. 25, l. 15.\n637 f. _Speculum Stultorum_, p. 26,\n  \u2018Haec est illa dies qua nil nisi cauda iuvabit,\n    Vel loca quae musca tangere nulla potest.\u2019\n652. _stramine_: probably an allusion to the name of Jack Strawe, as\n\u2018tegula\u2019 in the next couplet to Wat Tyler.\nCap. ix. _Heading_, l. 3. It seems to be implied that the jay,\nwhich must often have been kept as a cage-bird and taught to talk,\nwas commonly called \u2018Wat,\u2019 as the daw was called \u2018Jack,\u2019 and this\nname together with the bird\u2019s faculty of speech has suggested the\ntransformation adopted for Wat Tyler.\n716. There is no punctuation in S, but those MSS. which have stops,\nas CD, punctuate after \u2018nephas\u2019 and \u2018soluit.\u2019 The line is suggested\nby Ovid, _Fasti_, ii. 44, \u2018Solve nefas, dixit; solvit et ille nefas.\u2019\nThere it is quite intelligible, but here it is without any clear\nmeaning.\nIt may be observed here that the passage of Ovid in which this line\noccurs, _Fasti_, ii. 35-46, is evidently one of the sources of\n_Confessio Amantis_, v. 2547 ff.\n749. _Sicut arena maris_: cp. Rev. xx. 8, to which reference is made\nbelow, ll. 765 ff.\n762. \u2018All that they lay upon us, they equally bear themselves.\u2019\nApparently this is the meaning, referring to the universal ruin which\nis likely to ensue.\n765-776. These twelve lines are taken with some alterations of wording\nand order from Godfrey of Viterbo, _Pantheon_, p. 228 (ed. 1584). In l.\n765 the reference to the Apocalypse is to Rev. xx.\n774. _forum_: apparently \u2018law.\u2019\n783 ff: This well-known chapter was very incorrectly printed in the\nRoxburghe edition, owing to the fact that a leaf has here been cut\nout of S, and the editor followed D. Fuller, whose translation of the\nopening lines has often been quoted, had a better text before him,\nprobably that of the Cotton MS.\n810. It is difficult to see how this line is to be translated, unless\nwe suppose that \u2018fossa\u2019 is a grammatical oversight.\n821. Cp. Ovid, _Metam._ i. 211, \u2018Contigerat nostras infamia temporis\naures.\u2019\n849 f. Adapted from _Amores_, iii. 9. 7 f., but not very happily.\n855 ff. With this passage we may compare the description in Walsingham,\nvol. i. p. 454, \u2018quorum quidam tantum baculos, quidam rubigine obductos\ngladios, quidam bipennes solummodo, nonnulli arcus prae vetustate\nfactos a fumo rubicundiores ebore antiquo, cum singulis sagittis,\nquorum plures contentae erant una pluma, ad regnum conquaerendum\nconvenere.\u2019\n868. The reading \u2018de leuitate\u2019 is given also by G.\n869. _limpidiores._ The epithet is evidently derived from 1 Sam. xvii.\n40, where the Vulgate has \u2018et elegit sibi quinque limpidissimos lapides\nde torrente.\u2019\n876. \u2018These fools boast that the earth has been wetted,\u2019 &c.\n871 ff. Cp. _Metam._ xi. 29 f.\n879 f. Cp. _Conf. Amantis_, Prol. 37*. One of the charges against Sir\nNicholas Brembre in 1388 was that he had designed to change the name of\nLondon to \u2018New Troy.\u2019\n891. _siluis que palustribus_, \u2018from the woods and marshes.\u2019\n904. Cp. Ovid, _Ars Amat._ iii. 577 f.\n919. Corpus Christi day, that is Thursday, June 13.\n929 f. _via salua_: apparently meaning \u2018Savoye,\u2019 the palace of the duke\nof Lancaster in the Strand. In the next line \u2018longum castrum\u2019 looks\nlike \u2018Lancaster,\u2019 but it is difficult to say exactly what the meaning\nis.\n931. _Baptisteque domus._ This is the Priory of St. John of Jerusalem\nat Clerkenwell, which was burnt by the insurgents because of their\nhostility to Robert Hales, the Master of the Hospital, then Treasurer\nof the kingdom. Walsingham says that the fire continued here for seven\ndays.\n933-936. Ovid, _Fasti_, vi. 439 ff., where the reference is to the\nburning of the temple of Vesta. Hence the mention of sacred fires,\nwhich is not appropriate here.\n941 ff. This accusation, which Gower brings apparently without thinking\nit necessary to examine into its truth (\u2018Est nichil vt queram,\u2019 &c.),\nis in direct contradiction to the statements of the chroniclers, e.g.\nWalsingham, i. 456 f., Knighton, ii. 135; but it is certain that\ndishonest persons must have taken advantage of the disorder to some\nextent for their own private ends, however strict the commands of the\nleaders may have been, and it is probable that the control which was\nexercised at first did not long continue. The chroniclers agree with\nGower as to the drunkenness.\n955 f. That is, the deeds of Friday (dies Veneris) were more atrocious\nthan those of Thursday.\n961 f. The construction of accusative with infinitive is here used\nafter \u2018Ecce,\u2019 as if it were a verb, and \u2018Calcas\u2019 is evidently meant for\nan accusative case. It is probable that the names here given, Calchas,\nAntenor, Thersites, Diomede, Ulysses, as well as those which follow\nin ll. 985 ff., are meant to stand for general types, rather than for\nparticular persons connected with the government. In any case we could\nhardly identify them.\n997. _Vix Hecube thalami_, &c. This looks like an allusion to the\nprincess of Wales, the king\u2019s mother, whose apartments in the Tower\nwere in fact invaded by the mob. Similarly in the lines that follow\n\u2018Helenus\u2019 stands for the archbishop of Canterbury.\n1019 ff. The text of these five lines, as we find it in DTH\u2082, that is\nin its earlier form, was taken for the most part from the _Aurora_ of\nPetrus (de) Riga, (MS. Bodley 822) f. 88 v^o,\n  \u2018Non rannus pungens, set oliua uirens, set odora\n  Ficus, set blanda uitis abhorret eos.\n  Anticristus enim regit hos, nam spiritus almus,\n  Nam lex, nam Cristus, non dominatur eis.\u2019\nHe is speaking of the parable of Jotham in the Book of Judges.\n1073. _medioque_: written apparently for \u2018mediaque.\u2019\n1076. _posse caret_, \u2018is without effect.\u2019\n1161. _Metam._ vii. 602. Considering that the line is borrowed from\nOvid, we cannot attach much importance to it as indicating what was\ndone with the body of the archbishop.\n1173. _ostia iuris_: cp. Walsingham, i. 457, \u2018locum qui vocatur \u201cTemple\nBarre,\u201d in quo apprenticii iuris morabantur nobiliores, diruerunt.\u2019\n1188. Cp. Ovid, _Her._ iii. 4.\n1193 f. Cp. _Ars Amat._ ii. 373 f., where, however, we have \u2018cum\nrotat,\u2019 not \u2018conrotat.\u2019\n1206. _Quam periturus erat_, \u2018rather than that he should perish,\u2019\napparently.\n1215 f. A reference probably to the massacre of the Flemings.\n1221 f. Ovid, _Amores_, iii. 9. 11 f.\n1253. Cp. _Metam._ vii. 599, \u2018Exiguo tinxit subiectos sanguine cultros.\u2019\n1271. Perhaps \u2018cessit\u2019 is right, as in l. 1265, but the reading of C is\nthe result of a correction, and the corrections of this manuscript are\nusually sound.\n1279 f. If there is any construction here, it must be \u2018Erumpunt\nlacrimae luminibus, que lumina,\u2019 &c. For this kind of ellipse cp. l.\nCap. xvi. _Heading_, l. 1. _quasi in propria persona_: cf. _Conf.\nAmantis_, i. 60, _margin_, \u2018Hic quasi in persona aliorum quos amor\nalligat, fingens se auctor esse Amantem,\u2019 &c. The author takes care\nto guard his readers against a too personal application of his\ndescriptions.\n1359. Cp. Ovid, _Metam._ xiv. 198. In the lines that follow our author\nhas rather ingeniously appropriated several other expressions from the\nsame story of Ulysses and Polyphemus.\n1420. Cp. _Her._ iii. 24, used here with a change of meaning.\n1424. Cp. _Ars Amat._ ii. 88, \u2018Nox oculis pavido venit oborta metu.\u2019\n1442. Cp. _Her._ v. 14, where we have \u2018Mixtaque\u2019 instead of \u2018Copula.\u2019\n1453. Adapted from _Metam._ iv. 263, \u2018Rore mero lacrimisque suis\nieiunia pavit.\u2019 The change of \u2018mero\u2019 to \u2018meo\u2019 involves a tasteless\nalteration of the sense, while the sound is preserved.\n1465. _Metam._ ii. 656. Our author has borrowed the line without\nsupplying an appropriate context, and the result is nonsense. Ovid has\n  Pectoribus, lacrimaeque genis labuntur obortae.\u2019\n1473. Ovid, _Metam._ viii. 469.\n1475. _Metam._ iv. 135, borrowed without much regard to the context.\n1485. From Ovid, _Her._ xiv. 37, where however we have \u2018calor,\u2019 not\n\u2018color,\u2019 a material difference.\n1497. The expression \u2018verbis solabar amicis\u2019 is from Ovid (_Fasti_, v.\n237), but here \u2018solabar\u2019 seems to be made passive in sense.\n1501 f. i.e. \u2018cessat amor eius qui prius,\u2019 &c., with a rather harsh\nellipse of the antecedent. The couplet is a parody of Ovid, _Pont._ iv.\n  \u2018Nam cum praestiteris verum mihi semper amorem,\n    Hic tamen adverso tempore crevit amor.\u2019\n1503 f. Cp. _Tristia_, iii. i. 65 f.,\n  \u2018Quaerebam fratres, exceptis scilicet illis,\n    Quos suus optaret non genuisse pater.\u2019\n1506. _Fasti_, i. 148, not very appropriate here.\n1514. Cp. _Her._ xiii. 86, \u2018Substitit auspicii lingua timore mali.\u2019\n1534. Cp. _Tristia_, v. 4. 4, \u2018Heu quanto melior sors tua sorte mea\nest.\u2019\n1535 ff. Cp. _Tristia_, iii. 3. 39 ff.\n1541. _scis quia_: \u2018quia\u2019 for \u2018quod,\u2019 cp. l. 1593; \u2018puto quod,\u2019 i.\n1565 f. Cp. _Her._ x. 113 f. The lines are not very appropriate here.\n1581. _Obice singultu_, that is, \u2018Impediente singultu\u2019: cp. _Cronica\nTripertita_, ii. 3.\n1609. _quid agant alii_, \u2018whatever others may do.\u2019\n1615 f. It seems probable that this is a prayer to the Virgin Mary,\nwhose name \u2018Star of the Sea\u2019 was used long before the fourteenth\ncentury, e.g.\n  \u2018Praevia stella maris de mundo redde procella\n    Tutos: succurre, praevia stella maris,\u2019\nin an address to the Virgin by Eberhard (date 1212) in Leyser, _Poet.\nMed. Aevi_, p. 834, and the name occurs also in Peter Damian\u2019s hymns\n(xi. cent.). For Gower\u2019s use of the expression cp. _Mirour de l\u2019Omme_,\n29925, \u2018O de la mer estoille pure,\u2019 and later in this book, l. 2033,\n\u2018Stella, Maria, maris.\u2019 Here, however, we might translate, \u2018Be thou a\nstar of the sea going before me,\u2019 taking it as a prayer to Christ.\n1627. _Extra se positus_, \u2018beside himself.\u2019\n1653 ff. From this point to the end of the chapter the description is\nmostly taken from Ovid, _Metam._ xi. 480-523, many hexameters being\nappropriated without material change, e.g. ll. 480, 482, 484, 486, 488,\n1689. The line is taken away from its context, and consequently gives\nno sense. In Ovid it is,\n  \u2018Ipse pavet, nec se qui sit status ipse fatetur\n  Scire ratis rector.\u2019--_Metam._ xi. 492.\n1695. From Peter Riga, _Aurora_, (MS. Bodley 822) f. 16 v^o.\n  \u2018Fontes ingresso Noe corrumpuntur abyssi,\n  Et de uisceribus terra fluenta uomit.\n  Effundunt nubes pluuias, deciesque quaternis\n  Sustinet inmensas archa diebus aquas.\u2019\n1717 f. Cp. Ovid, _Metam._ iv. 689 f.\n1719. Cp. _Metam._ iv. 706 f. Ovid has \u2018praefixo,\u2019 which is more\nsatisfactory.\n1739. Cp. _Metam._ xi. 515, \u2018Rima patet, praebetque viam letalibus\nundis.\u2019\n1847 f. Cp. Ovid, _Pont._ iii. 7. 27 f. In the second line Ovid has\n\u2018tumidis,\u2019 for which there is no authority in Gower. Our author perhaps\nread \u2018timidis\u2019 in his copy of Ovid, or made the change himself, taking\n\u2018timidis\u2019 to mean \u2018fearful.\u2019\n1879. \u2018Perhaps that day would have been the last of confusion, even\nif,\u2019 &c. This, by the context, would seem to be the meaning.\n1907 f. From Godfrey of Viterbo, _Pantheon_, p. 82 (ed. 1584).\n1909. \u2018But he who walked upon the sea,\u2019 &c., that is, Christ.\n1913. Cp. _Metam._ i. 328, \u2018Nubila disiecit, nimbisque Aquilone\nremotis.\u2019\n1921. Cp. _Metam._ v. 286, where we have \u2018nubila,\u2019 as the sense\nrequires. Here the MSS. give \u2018numina\u2019 without variation.\n1944. _Quam prius_: for \u2018prius quam,\u2019 as often.\n1963 f. This alludes to the supposed reply made to Brutus (son of\nSilvius), when he consulted the oracle of Diana in the island of\nLeogecia, \u2018Brute, sub occasum solis,\u2019 &c., as told by Geoffrey of\nMonmouth.\n2043. Cp. _Pont._ i. 4. 21. In Ovid we read \u2018animus quoque pascitur\nillis,\u2019 and this probably was what Gower intended to write.\n2091. Cp. _Hist. Apollonii Tyrii_, xli, \u2018Sicut rosa in spinis nescit\ncompungi mucrone.\u2019\nLIB. II. PROLOGUS.\n15. Cp. _Speculum Stultorum_, p. 11, l. 41 (Rolls Series, 59, vol. i.).\n41. Deut. xxxii. 13, \u2018ut sugeret mel de petra oleumque de saxo\ndurissimo.\u2019\n51. The supposed mischief-maker is compared to Sinon, who gave a signal\nby fire which led to the destruction of Troy: cp. _Conf. Amantis_, i.\n1172. I cannot satisfactorily explain \u2018Excetra.\u2019\n57 f. From Neckam, _De Vita Monachorum_, p. 175 (ed. Wright, Rolls\nSeries, 59, vol. ii.).\n61. _De modicis ... modicum_: cp. _Mirour de l\u2019Omme_, 16532.\n64. Cp. Ovid, _Ars Amat._ ii. 166.\nLIB. II.\nWith the general drift of what follows cp. _Conf. Amantis_, Prol. 529\nff.\n1. _Incausti specie_, cp. _Conf. Amantis_, viii. 2212.\n18. _nos_: meaning the people of England, as compared with those of\nother countries.\n31 f. Cp. Ovid, _Tristia_, v. 8. 19 f.\n41. Job v. 6, \u2018Nihil in terra sine causa fit\u2019: cp. _Mirour de l\u2019Omme_,\n59. This is the usual opposition of rose and nettle, based perhaps\noriginally on Ovid, _Rem. Amoris_, 46: cp. _Conf. Amantis_, ii. 401 ff.\n67 f. Cp. Boethius, _Consol. Phil._ 2 Pr. 4, \u2018in omni adversitate\nfortunae infelicissimum genus est infortunii fuisse felicem.\u2019 So Dante,\n          \u2018Nessun maggior dolore,\n  Che ricordarsi del tempo felice\n  Nella miseria.\u2019\n117 ff. Cp. Ovid, _Her._ v. 109 ff. In l. 117 \u2018siccis\u2019 is substituted,\nnot very happily, for \u2018suci.\u2019\n138. Cp. _Conf. Amantis_, Latin Verses after ii. 1878,\n  \u2018Quod patet esse fides in eo fraus est, que politi\n  Principium pacti finis habere negat.\u2019\n163 f. Cp. Ovid, _Tristia_, v. 8. 15 f.\n167 ff. Cp. _Tristia_, i. 5. 27 ff.\n199 f. There seems to be no grammatical construction here.\n239 ff. With this passage cp. _Mirour de l\u2019Omme_, 27013 ff., where\nnearly the same examples are given. The classification is according to\nthe nature of the things affected, first the heavenly bodies, then the\nelements of air, water, fire and earth, and finally living creatures.\nThis arrangement is more clearly brought out in the _Mirour_.\n259. Cp. _Mirour_, 27031, and note.\n261. \u2018And from the hard rocks of the desert,\u2019 the conjunction being out\nof its proper place, as in i. 407, 847, ii. 249, &c.\n281 ff. See _Mirour de l\u2019Omme_, 27073 ff.\n282. _Congelat_, \u2018took form.\u2019 Probably the author had in his mind the\nphrase \u2018congelat aere tacto,\u2019 Ovid, _Metam._ xv. 415.\n306. \u2018num\u2019 is here for \u2018nonne\u2019; cp. l. 320.\n353 f. Cp. Godfrey of Viterbo, _Pantheon_, p. 9 (ed. 1584).\n  \u2018Ante creaturam genitor deus et genitura,\n  Primaque natura, novit statuitque futura.\u2019\n357-359. These three lines are from the _Pantheon_, p. 9.\n371-374. Taken with slight change from the _Pantheon_, p. 10.\n377 f. From _Aurora_, (MS. Bodley 822) f. 7 v^o.\n414. \u2018That which the new star brings argues that he is God.\u2019\n423. That is, \u2018Lux venit, vt obscurari possit tenebris,\u2019 &c.\n485. \u2018Every one who thinks upon Jesus ought to resolve to lay aside,\u2019\n487. The MSS. give \u2018benedicti,\u2019 but it seems probable that \u2018benedici\u2019\nwas meant. The verb is commonly transitive in later Latin.\n495 ff. Cp. Isaiah, xliv. 9-20.\n531 f. Psalms, cxiii. 8.\n619 ff. Cp. Ovid, _Metam._ i. 74 ff.\nLIB. III. PROLOGUS.\n11 ff. The author characteristically takes care to point out that\nin his criticism of the Church he is expressing not his own private\nopinion, but the \u2018commune dictum,\u2019 the report which went abroad among\nthe people, and the \u2018vox populi\u2019 has for him always a high authority.\nCp. _Mirour de l\u2019Omme_, 18445 ff., 19057 ff., and see below, l. 1267\nWith what is said in this Book of the condition of the Church and the\nclergy we may compare the author\u2019s _Mirour de l\u2019Omme_, 18421-20832.\n25 f. Compare with this the author\u2019s note on _Mirour de l\u2019Omme_,\n67 f. Cp. _Tristia_, ii. 301 f.\nLIB. III.\n1-28. The form of these lines which stood originally in S is given by\nthe Trinity College, Dublin, and the Hatfield MSS. The passage has been\nrewritten over erasure in CHG, and it must be left doubtful what text\nthey had originally. From the fact that the erasure in G begins with\nthe second line, it may seem more probable that the original text of\nthis manuscript agreed with that which we have now in S, rather than\nwith TH\u2082: for in the latter case there would have been no need to begin\nthe erasure before l. 4. In CH the whole passage has been recopied\n(the same hand appearing here in the two MSS.) so that we can draw no\nconclusion about the point where divergence actually began. EDL have\nthe same text by first hand. It will be noted that the lines as given\nby TH\u2082 make no mention of the schism of the Papacy.\n11 ff. With this we may compare _Mirour de l\u2019Omme_, 18769 ff.\n22. _nisi_, for \u2018nil nisi\u2019: cp. l. 32.\n41. Cp. Ovid, _Amores_, iii. 8. 55.\n85-90. Chiefly from the _Aurora_ of Petrus (de) Riga, (MS. Bodley 822)\n  \u2018Ollarum carnes, peponum fercula, porros,\n  Cepas pro manna turba gulosa petit.\n  Quosdam consimiles sinus ecclesie modo nutrit,\n  Qui pro diuinis terrea uana petunt.\n  Carnes ollarum carnalia facta figurant\n  Que uelut in nostra carne libido coquit.\u2019\nIt would seem that Gower read \u2018Gebas\u2019 (which has no meaning) for\n\u2018Cepas\u2019 and \u2018preponunt,\u2019 as in MS. Univ. Coll. 143, for \u2018peponum,\u2019\nwhich is the true reading, meaning \u2018melons\u2019 or \u2018pumpkins.\u2019\nCap. iii. _Heading_. Cp. _Conf. Amantis_, Prol. 288 (margin), where\nthis is given as a quotation from Gregory.\n141 f. Cp. _Mirour de l\u2019Omme_, 18553.\n167 f. From _Aurora_, f. 37.\n175. _gregis ex pietate mouetur_, \u2018is moved by pity for his flock.\u2019\n193 ff. With this passage compare _Conf. Amantis_, Prol. 407-413, and\n_Mirour de l\u2019Omme_, 20161 ff. In all these places a distinct charge is\nbrought against the clergy, to the effect that they encourage vice,\nin order to profit by it themselves in money and in influence: \u2018the\nprostitute is more profitable to them than the nun,\u2019 as our author\nsignificantly says in the _Mirour_ (20149).\n209 ff. Cp. _Mirour de l\u2019Omme_, 20113 ff.\n227 ff. For this attack on the \u2018positive law\u2019 of the Church cp. _Conf.\nAmantis_, Prol. 247, _Mirour_, 18469 ff. The \u2018lex positiva\u2019 is that\nwhich is enjoined not as of inherent moral obligation, but as imposed\nby Church discipline.\n249 f. Cp. _Mirour_, 18997 ff. Apparently \u2018nouo\u2019 is an adverb, meaning\n283 ff. Cp. _Mirour_, 18637, _Conf. Amantis_, ii. 3486.\n329 ff. With this chapter compare _Mirour_, 18649-18732.\n375. The note which we find here in the margin of SCHGD refers to the\ncrusade of the bishop of Norwich in Flanders in the year 1383, which\nprobably took place soon after the completion of our author\u2019s book. It\nis added in SCHG in what appears to be one and the same hand, possibly\nthat of the author himself. If we may judge by the manner in which the\ncampaign in question is referred to by contemporary chroniclers, it\nseems to have been considered a public scandal by many others besides\nGower.\n419. Gower uses \u2018sublimo\u2019 as an ablat. sing, in l. 701; therefore\n\u2018sublimis\u2019 may here be an ablative plural agreeing with \u2018meritis.\u2019\n425 ff. Cp. _Aurora_, (MS. Bodley 822) f. 103,\n  \u2018Cogitat inde domum domino fundare, sed audit\n  A domino, \u201cTempli non fabricator eris.\n  Es uir sanguineus, ideo templum mihi dignum\n  Non fabricare potes, filius immo tuus.\u201d\n  Sanguineus uir signat eum qui, crimina carnis\n  Amplectens, templum non ualet esse dei.\n  Ecclesie sancte talis non erigit edem,\n  Nec sacre fidei collocat ille domum.\u2019\n508. \u2018And whosoever may sound trumpets, we ought to be silent\u2019; cp. i.\n641. See _Ars Amat._ ii. 417, where we find \u2018semine,\u2019 a reading which\nis required by the sense, but not given in the Gower MSS.\n651. \u2018The line of descent by right of his mother proclaims Christ to be\nheir of that land in which he was born.\u2019 The author argues for crusades\nto recover the Holy Land, if there must be wars, instead of wars\nagainst fellow Christians, waged by one pope against the other under\nthe name of crusades: cp. below, 945 ff.\n676. _quo foret ipse vigil_, \u2018where it ought to be watchful,\u2019 a common\nuse of the imperfect subjunctive in our author\u2019s Latin: cp. \u2018gestaret,\u2019\n695, \u2018lederet,\u2019 922, \u2018medicaret,\u2019 1052.\n815. What follows is spoken as in the person of the supreme pontiff:\ncp. _Mirour_, 18505-18792, where somewhat similar avowals are put into\nthe mouth of a member of the Roman Court.\n819 f. Cp. _Conf. Amantis_, Prol. 261,\n  \u2018The hevene is ferr, the world is nyh.\u2019\n955 f. I take this concluding couplet as a remark made by the author on\nthe sentiments which he has just heard expressed by the representative\nof the Pope. It practically means that \u2018Clemens\u2019 is not a proper name\nfor the Pope: it is in fact a \u2018headless name\u2019 and should rather be\n\u2018Inclemens.\u2019 Compare the address to Innocent III at the beginning of\nGeoffrey de Vinsauf\u2019s _Poetria Nova_:\n  \u2018Papa, stupor mundi, si dixero Papa _nocenti_,\n  Acephalum nomen tribuam tibi: si caput addam,\n  Hostis erit metri,\u2019 &c.\n957 ff. It seems best to take what follows as, in part at least, a\ndialogue between the author and the representative of the pope, who\nhas just spoken. Soon however the speech passes again entirely to the\nauthor. The Biblical reference here is to Revelation, xxii. 8 f. The\nsame use is made of it in the _Mirour_, 18736 ff.\n1077-1080. These four lines are from the _Aurora_, f. 44 v^o.\n1113 f. Ovid, _Ars Amat._ iii. 595 f. (where we have \u2018sequatur\u2019). The\noriginal application is to the effects of rivalry in stimulating the\npassion of lovers. For the use of \u2018sequetur\u2019 here, apparently as a\nsubjunctive, compare l. 1946, \u2018Inueniet tardam ne sibi lentus opem.\u2019\n1118-1124. These lines are almost entirely borrowed from the _Aurora_,\n(MS. Bodley 822) f. 21 v^o.\n1124. In the Glasgow MS. \u2018Est\u2019 has been here altered to \u2018Et.\u2019\n1145-1150. Almost verbatim from _Aurora_, f. 93 v^o.\n1169. S has here in the margin in a somewhat later hand than that of\nthe text, \u2018No_ta_ h_ic_ _quattu_or n_e_cc_essar_ia ep_iscop_o.\u2019\n  \u2018Est olei natura triplex, lucet, cybat, unguit;\n  Hec tria mitratum debet habere capud.\u2019\n  \u2018Lux est exemplo, cibus est dum pascit egenos,\n  Vnctio dum populis dulcia uerba ferit.\u2019\nGower is right in reading \u2018serit,\u2019 which is given in MS. Univ. Coll.\n1213. Cp. Ovid, _Ars Amat._ iii. 655.\n1215 f. Cp. _Ars Amat._ iii. 653 f.\n1267. _Vox populi_, &c.: cp. _Speculum Stultorum_, p. 100, l. 4, and\nsee also the note on iii. Prol. 11.\n1271. Cp. _Conf. Amantis_, Prol. 304 ff. and _Mirour_, 18805.\n1313. With the remainder of this Book, treating of the secular clergy,\nwe may compare _Mirour de l\u2019Omme_, 20209-20832.\n1342. _participaret_, \u2018he ought to share\u2019: see note on l. 676.\n1359 f. Cp. _Conf. Amantis_, i. 1258 ff.\n1376. The reading \u2018vngat vt\u2019 is given by the Digby MS. and seems almost\nnecessary: cp. l. 1206.\n1405. _prece ruffi ... et albi_, \u2018by reason of the petition of the\nred and the white,\u2019 that is, presumably, by the influence of gold and\nsilver, \u2018dominis\u2019 in the next line being in a loose kind of apposition\nto a dative case suggested by \u2018Annuit.\u2019\n1407. S has here in the margin, in a rather later hand, \u2018contra\nrectores Oxon.\u2019\n1417. Eccles. iv. 10, \u2018Vae soli, quia cum ceciderit, non habet\nsublevantem se.\u2019\n1432. The margin of S has here, in the same hand as at 1407, \u2018Nota\nrectores et studentes Oxon.\u2019\n1443. _formalis_, that is, \u2018eminent,\u2019 from \u2018forma\u2019 meaning \u2018rank\u2019 or\n\u2018dignity,\u2019 but here also opposed to \u2018materialis.\u2019\n1454. Originally the line was \u2018Dum legit, inde magis fit sibi sensus\nhebes,\u2019 but this was altered to \u2018plus sibi sensus hebes est,\u2019 with\nthe idea apparently of taking \u2018magis\u2019 with \u2018legit.\u2019 This involves an\nawkward metrical licence, \u2018hebes est\u2019 equivalent to \u2018hebest,\u2019 and the\noriginal text stands in CEH as well as in TH\u2082. The expedient of the\nRoxburghe editor is quite inexcusable.\n1493 ff. Cp. _Mirour_, 20314. The sporting parson was quite a\nrecognized figure in the fourteenth century. Readers of Froissart will\nremember how when the capture of Terry in Albigeois was effected by\nstratagem, the blowing of the horn to summon the company in ambush was\nattributed by those at the gate to a priest going out into the fields,\n\u2018Ah that is true, it was sir Francis our priest; gladly he goeth a\nmornings to seek for an hare.\u2019\n1498. _fugat_: used apparently as subjunctive also in l. 2078, but it\nis possible that \u2018Nec fugat\u2019 may be the true reading here.\n1509 ff. Cp. _Mirour de l\u2019Omme_, 20313 ff.\n1527. _Est sibi missa_, \u2018his mass is over.\u2019\n1546. Apparently a proverbial expression used of wasting valuable\nthings.\n1549. If benefices went from father to son, little or nothing would be\ngained by those who go to Rome to seek preferment, for an heir would\nseldom fail.\n1555 ff. Cp. _Mirour de l\u2019Omme_, 20497 ff. The priests here spoken of\nare the \u2018annuelers,\u2019 who get their living by singing masses for the\ndead, the \u2018Annua seruicia\u2019 spoken of below:\n  \u2018Et si n\u2019ont autre benefice,\n  Chantont par auns et par quartiers\n  Pour la gent mort.\u2019 _Mirour_, 20499.\n1559. In the _Mirour_,\n  \u2018Plus que ne firont quatre ain\u00e7ois\u2019 (20527).\n1587-1590. Taken with slight change from _Aurora_, (MS. Bodley 822) f.\n1591. \u2018With the ancients it is possible to say \u201chic et hec sacerdos,\u201d\u2019\nthat is, \u2018sacerdos\u2019 is both masculine and feminine.\n1693-1700. Adapted from _Aurora_, f. 65,\n  \u2018Omen in urbe malum bubo solis iubar odit,\n  Escam uestigat nocte, ueretur aues:\n  In quem forte gregis auium si lumina figant,\n  Et clamando uolant et laniando secant.\n  Incestus notat iste reos, qui corpore fedi\n  Contra nature iura latenter agunt:\n  Hos iusti quasi lucis aues discerpere querunt,\n  Zelo succensi uerba seuera serunt.\u2019\n(\u2018Conclamando\u2019 for \u2018Et clamando\u2019 in MS. Univ. Coll. 143.)\n  \u2018Ne sont pas un, je suis certeins,\n  Ly berchiers et ly chapelleins,\n  Ne leur pecch\u00e9 n\u2019est pas egal,\n  L\u2019un poise plus et l\u2019autre meinz,\u2019 &c.\n1775. _fierent_, \u2018ought to become\u2019: cp. l. 1789.\n1791-1794 are from _Aurora_, f. 93 v^o, and the succeeding couplet is\nadapted from the same source, where we have,\n  \u2018De lino que fit per ephot caro munda notatur,\n  Nam tales seruos Cristus habere cupit.\u2019\n  \u2018Balteus ex bysso tunicam constringit honeste.\u2019\n  \u2018In medio tunice capitale ligat sibi presul,\n  Vt capitis sensus non sinat ire uagos.\u2019         _Aurora_, f. 46.\n  \u2018Aurum ueste gerit presul, cum splendet in illo\n  Pre cunctis rutilans clara sophia patris.\u2019      _Aurora_, f. 45.\n  \u2018Ne tunice leuiter possit ruptura minari,\n  Illius in gyro texilis ora micat:\n  A grege ne presul se disrumpat, set honestus\n  Ad finem mores pertrahat, ista notant.\u2019         _Aurora_, f. 46.\n  \u2018Aaron et natis uestes texuntur, ut horum\n  Quisque sacerdotis possit honore frui.\n  Nam modo presbiteri, seu summi siue minores,\n  Conficiunt Cristi corpus idemque sacrant.\u2019      _Aurora_, f. 45.\n1841-1848. These eight lines are taken with insignificant changes from\nthe _Aurora_, f. 63 v^o.\n1853. The reference here given by Gower to the _Aurora_ of Petrus\n(de) Riga has led to the tracing of a good many passages of the _Vox\nClamantis_, besides the present one, to that source.\n1863-1884. These lines are almost entirely from _Aurora_, ff. 66 v^o,\n67. The arrangement of the couplets is somewhat different, and there\nare a few slight variations, which are noted below as they occur.\n1866. _eius_: \u2018illud,\u2019 _Aurora_, f. 67.\n1868. _tumet_: \u2018timet,\u2019 _Aurora_. (MS. Bodley 822), but Gower\u2019s reading\nis doubtless the more correct.\n1871. _nimio_: \u2018magno,\u2019 _Aurora_.\n1872. _ipse_: \u2018esse,\u2019 _Aurora_.\n1876. _ligante_: \u2018trahente,\u2019 _Aurora_, f. 66 v^o.\n1878. _tardat ad omne bonum_: \u2018ad bona nulla ualet,\u2019 _Aurora_.\n1880. _Lumina nec_: \u2018Nec faciem,\u2019 _Aurora_, f. 67.\n  \u2018Per pinguem scabiem succensa libido notatur;\n  Feruet vel fetet corpus utroque malo.\u2019          _Aurora_, f. 67.\n1885 ff. Our author still borrows from the same source, though from a\ndifferent part of it. We find these lines nearly in the same form in\nthe _Aurora_, f. 103,\n  \u2018Oza manus tendens accessit ut erigat archam,\n  Set mox punita est arida facta manus.\n  Hinc ideo dicunt meruisse necem, quia nocte\n  Transacta cohitu coniugis usus erat.\n  Declaratur in hoc quod si pollutus ad aram\n  Accedas, mortis uulnere dignus eris.\u2019\n  \u2018Namque superiectas sordes detergere pure\n  Nescit nostra manus, si tenet illa lutum.\u2019      _Aurora_, f. 103.\n1905-1908. These two couplets are from _Aurora_, f. 69 v^o, where\nhowever they are separated by four lines not here given.\n  \u2018Radices non extirpat rasura pilorum,\n  Set rasi crescunt fructificantque pyli.\n  Sic licet expellas omnes de pectore motus,\n  Non potes hinc penitus cuncta fugare tamen.\n  Hec de carne trahis, quia semper alit caro pugnans;\n  Intus habes cum quo prelia semper agas.\u2019\nGower\u2019s reading \u2018pugnam\u2019 in l. 1915 is probably right.\n1937. Ovid, _Rem. Amoris_, 669.\n1946. _Inueniet_: apparently meant for subjunctive; cp. l. 1114.\n  \u2018Cum sale uas mittens in aquas Helyseus, easdem\n  Sanat, nec remanet gustus amarus aquis.\u2019        _Aurora_, f. 140.\n2035-2040. From _Aurora_, f. 15 v^o, but one couplet is omitted, and\nso the sense is obscured. After \u2018sunt sine felle boni\u2019 (l. 2038), the\noriginal has,\n  \u2018Cras canit hinc coruus, hodie canit inde columba;\n  Hec vox peruersis, congruit illa bonis.\n  Cras prauum cantant, dum se conuertere tardant,\n  Set tales tollit sepe suprema dies.\u2019\nThe meaning is that the bad priests cry \u2018Cras,\u2019 like crows, and\nencourage men to put off repentance, while the others sing \u2018Hodie,\u2019\nlike doves, the words \u2018cras\u2019 and \u2018hodie\u2019 being imitations of the notes\nof the two birds. The expression \u2018Cras primam cantant,\u2019 in l. 2039,\nis not intelligible, and probably Gower missed the full sense of the\npassage.\n2045. \u2018sit\u2019 has been altered in S from \u2018fit.\u2019\n2049 ff. Cp. _Mirour de l\u2019Omme_, 20785 ff.\n2097 f. Cp. iv. 959 and note.\nLIB. IV.\nThe matter of this book corresponds to that of the _Mirour de l\u2019Omme_,\n19 f. Cp. Lib. iii. Prol. 11.\n34. \u2018dompnus\u2019 or \u2018domnus\u2019 was the form of \u2018dominus\u2019 which was properly\napplied as a title to ecclesiastical dignitaries, and it seems to have\nbeen especially used in monasteries. Ducange quotes John of Genoa as\nfollows: \u2018Domnus et Domna per syncopen proprie convenit claustralibus;\nsed Dominus, Domina mundanis.\u2019 Cp. l. 323 of this book and also 327 ff.\n57. _humeris qui ferre solebat_, \u2018who used to bear burdens,\u2019 as a\nlabourer.\n87. Cp. Godfrey of Viterbo, _Pantheon_, p. 74 (ed. 1584).\n91. _Pantheon_, p. 74.\n109 f. Cp. Ovid, _Fasti_, i. 205 f.\n111. _Ars Amat._ ii. 475, but Ovid has \u2018cubilia.\u2019\n112. Cp. _Fasti_, iv. 396, \u2018Quas tellus nullo sollicitante dabat.\u2019\nGower has not improved the line by his changes.\n115. _Metam._ i. 104, but Ovid has of course \u2018fraga.\u2019\n117. Cp. _Metam._ i. 106, \u2018Et quae deciderant patula Iovis arbore\nglandes\u2019: \u2018patule glandes\u2019 is nonsense.\n128. A play on the word \u2018regula\u2019: \u2018re\u2019 has been taken away and there\nremains only \u2018gula.\u2019\n151 ff. Cp. _Metam._ viii. 837 ff.\n163. Cp. _Ars Amat._ iii. 647.\n165 f. Cp. _Conf. Amantis_, Prol. 473 ff.\n175. _Ars Amat._ iii. 503 f., but Ovid has \u2018Gorgoneo saevius,\u2019 for\n\u2018commota lenius.\u2019\n177. Cp. _Metam._ viii. 465, \u2018Saepe suum fervens oculis dabat ira\nruborem.\u2019 The reading \u2018oculis\u2019 is necessary to the sense and appears in\none manuscript.\n179. Cp. Ovid, _Ars Amat._ iii. 509.\n215. \u2018corrodium\u2019 (or \u2018corredium\u2019) is the allowance made from the\nfunds of a religious house for the sustentation of a member of it or\nof someone else outside the house: see Ducange under \u2018conredium\u2019 and\n_New Engl. Dict._ \u2018corrody.\u2019 Gower himself perhaps had in his later\nlife a corrody in the Priory of Saint Mary Overey, of which he was a\nbenefactor.\n302. The reference is to Ecclus. xix. 27, \u2018Amictus corporis et risus\ndentium et ingressus hominis enunciant de eo.\u2019 Cp. _Confessio Amantis_,\ni. 2705, margin.\n  \u2018Est nigra coruus auis et predo cadaueris, illum\n  Quem male denigrat ceca cupido notans.\n  Sub uolucrum specie descripsit legifer illos,\n  Quos mundanus honos ad scelus omne trahit.\n  Hunc aliquem tangit qui religionis amictum\n  Se tegit, ut cicius possit honore frui.\u2019\n(MS. Univ. Coll. 143: \u2018libido\u2019 for \u2018cupido,\u2019 \u2018amictu\u2019 for \u2018amictum,\u2019\n\u2018maius\u2019 for \u2018cicius\u2019).\n311. Cp. Ovid, _Ars Amat._ iii. 249, \u2018Turpe pecus mutilum,\u2019 &c. The\nword \u2018monstrum\u2019 in Gower came probably from a corruption in his copy of\nOvid.\n327 ff. With this chapter compare _Mirour de l\u2019Omme_, 21133 ff. The\ncapital letters of \u2018Paciens,\u2019 \u2018Castus,\u2019 \u2018Luxus,\u2019 &c. are supplied by\nthe editor, being clearly required by the sense.\n354. _Apocapata_, \u2018cut short\u2019: cp. \u2018per apocapen,\u2019 v. 820.\n363 f. The habit described is that of the Canons of the order of St.\nAugustine.\n395. Cp. Neckam, _De Vita Monachorum_, p. 175 (Rolls Series, 59, vol.\nii),\n  \u2018Vovistis, fratres, vovistis; vestra, rogamus,\n    Vivite solliciti reddere vota deo.\n397. _De Vita Monachorum_, p. 176.\n401. _De Vita Monachorum_, p. 178.\n403 f. _De Vita Monachorum_, p. 177.\n405-430. Most of this is taken from Neckam, _De Vita Monachorum_, p.\n425. Ovid, _Ars Amat._ ii. 465.\n427. _foret_, \u2018should be,\u2019 i.e. \u2018ought to be.\u2019\n431-446. Taken with slight alterations from _De Vita Monachorum_, pp.\n442 f. _De Vita Monachorum_, p. 188.\n449 Cp. Ovid, _Fasti_, ii. 85,\n  \u2018Saepe sequens agnam lupus est a voce retentus.\u2019\nOur author has interchanged the sexes for the purpose of his argument,\nthe man being represented as a helpless victim.\n450. The subject to be supplied must be \u2018agnus.\u2019\n451. Cp. _Ars Amat._ iii. 419.\n461-466. _De Vita Monachorum_, p. 188.\n469-490. Nearly the whole of this is taken from Neckam, p. 178.\n537 f. Cp. Ovid, _Rem. Amoris_, 235 f.,\n  \u2018Adspicis ut prensos urant iuga prima iuvencos,\n    Et nova velocem cingula laedat equum?\u2019\n587. \u2018Genius\u2019 is here introduced as the priest of Venus and in l.\n597 in the character of a confessor, as afterwards in the _Confessio\nAmantis_. The reference to the \u2018poets\u2019 in the marginal note can hardly\nbe merely to the _Roman de la Rose_, where Genius is the priest and\nconfessor of Nature, but the variation \u2018secundum Ouidium\u2019 of the\nGlasgow MS. does not seem to be justified by any passage of Ovid. The\nconnexion with Venus obviously has to do with the classical idea of\nGenius as a god who presides over the begetting of children: cp. Isid.\n_Etym._ viii. 88. The marginal note in S is written in a hand probably\ndifferent from that of the text, but contemporary.\n  \u2018Dum novus in viridi coalescit cortice ramus,\n    Concutiat tenerum quaelibet aura, cadet.\u2019\n623. _Spiritus est promptus_, &c. Gower apparently took this text to\nmean, \u2018the spirit is ready to do evil, _and_ the flesh is weak\u2019: cp.\n637. For this use of \u2018quid\u2019 cp. that of \u2018numquid,\u2019 ii. Prol. 59, and v.\n648. Rev. xiv. 4, \u2018Hi sequuntur agnum ... quocunque ierit.\u2019\n657 f. Apparently referring to Rev. xii. 14.\n659. Cp. the Latin Verses after _Confessio Amantis_, v. 6358.\n689 ff. Cp. _Mirour de l\u2019Omme_, 21266, margin.\n699. _fore_: used here and elsewhere by our author for \u2018esse\u2019; see\n715. _Acephalum._ This name was applied in early times to ecclesiastics\nwho were exempt from the authority of the bishop: see Ducange. The word\nis differently used in iii. 956, and by comparison with that passage\nwe might be led to suppose that there was some reference here to the\n\u2018inopes\u2019 and \u2018opem\u2019 of the next line.\n723 ff. Compare with this the contemporary accounts of the controversy\nbetween FitzRalph, archbishop of Armagh, and the Mendicant Friars,\nwho are said to have bribed the Pope to confirm their privileges\n(Walsingham, i. 285), and the somewhat prejudiced account of their\nfaults in Walsingham, ii. 13. The influence of the Dominican Rushook,\nas the king\u2019s confessor was the subject of much jealousy in the reign\nof Richard II.\n735 ff. Cp. _Mirour de l\u2019Omme_, 21469 ff.\n736. _sepulta_: used elsewhere by Gower for \u2018funeral rites,\u2019 e.g. i.\n1170. The meaning is that the friar claims to perform the funeral\nservices for the dead bodies of those whose confessor he has been\nbefore death. Perhaps however we should take \u2018sepulta\u2019 here as\nequivalent to \u2018sepelienda.\u2019\n769. Hos. iv. 8: cp. _Mirour_, 21397, where the saying is attributed to\nZephaniah.\n777 f. Cp. Ovid, _Tristia_, i. 9. 7 f.\n788. See _Mirour_, 21625 ff. and note.\n795. \u2018Prioris\u2019 in S, but it is evidently an adjective here.\n847. The wording is suggested by 1 Cor. ix. 24, \u2018ii qui in stadio\ncurrunt, omnes quidem currunt, sed unus accipit bravium.\u2019\n864. _Titiuillus_: see note in Dyce\u2019s edition of Skelton, vol. ii. pp.\n869. Cp. Job ii. 4, \u2018Pellem pro pelle, et cuncta quae habet homo, dabit\npro anima sua.\u2019\n872. _vltima verba ligant._ As in a bargain the last words are those\nthat are binding, so here the last word mentioned, namely \u2018demon,\u2019 is\nthe true answer to the question.\n874. \u2018Men sein, Old Senne newe schame,\u2019 _Conf. Amantis_, iii. 2033.\n903. Cp. Ovid, _Metam._ ii. 632, \u2018Inter aves albas vetuit consistere\ncorvum.\u2019 Gower\u2019s line seems to have neither accidence nor syntax.\n959. A reference to Ps. lxxii. 5, \u2018In labore hominum non sunt, et\ncum hominibus non flagellabuntur.\u2019 The same passage is alluded to in\nWalsingham\u2019s chronicle (i. 324), where reference is made to the fact\nthat the friars were exempted from the poll-tax. The first half of\nthis psalm seems to have been accepted in some quarters as a prophetic\ndescription of the Mendicants.\n963. There is no variation of reading here in the MSS., but the metre\ncannot be regarded as satisfactory. A fifteenth (or sixteenth) century\nreader has raised a slight protest against it in the margin of S, \u2018at\nmetrum quomodo fiet.\u2019\n969. Cp. Ps. lxxii. 7, \u2018Prodiit quasi ex adipe iniquitas eorum:\ntransierunt in affectum cordis.\u2019\n  \u2018Mal fils ne tret son pris avant,\n  Par ce qant il fait son avant\n  Q\u2019il ad bon piere,\u2019 &c.\n1059-1064. These six lines are taken without change from _Aurora_, (MS.\n1072. \u2018lingua\u2019 was here the original reading, but was altered to\n\u2018verba\u2019 in most of the copies. H and G have \u2018verba\u2019 over an erasure.\n1081. In G we have \u2018adepcio\u2019 by correction from \u2018adopcio.\u2019\n1090. _adheret_: meant apparently for pres. subj. as if from a verb\n\u2018adherare.\u2019\n  \u2018Sarra parit, discedit Agar; pariente fideles\n  Ecclesia populos, dat synagoga locum.\u2019\n1103. _Odium_: written thus with a capital letter in H, but not in the\nother MSS.\n1143 ff. Cp. _Mirour de l\u2019Omme_, 21403 ff. and note.\n1145 ff. These lines are partly from Neckam\u2019s _Vita Monachorum_, p. 192:\n  \u2018Porticibus vallas operosis atria, quales\n     Quotque putas thalamos haec labyrinthus habet.\n   Ostia multa quidem, variae sunt mille fenestrae,\n     Mille columnarum est marmore fulta domus.\u2019\nGower alters the first sentence by substituting \u2018valuas\u2019 for the verb\n\u2018vallas.\u2019 \u2018It has folding-doors, halls, and bed-chambers as various and\nas many as the labyrinth.\u2019\n1161. \u2018historia parisiensis\u2019 in the MSS. I cannot supply a reference.\n1175 f. From _De Vita Monachorum_, p. 193.\n1189 ff. The reference is to the _Speculum Stultorum_, where Burnel the\nAss, after examining the rules of all the existing orders and finding\nthem in various ways unsatisfactory to him, comes to the conclusion\nthat he must found an order of his own, the rules of which shall\ncombine the advantages of all the other orders. Members of it shall\nbe allowed to ride easily like the Templars, to tell lies like the\nHospitallers, to eat meat on Saturday like the Benedictines of Cluny,\nto talk freely like the brothers of Grandmont, to go to one mass a\nmonth, or at most two, like the Carthusians, to dress comfortably like\nthe Praemonstratensians, and so on. What is said here by our author\nexpresses the spirit of these rules rather than the letter.\n1197 f. The text here gives the original reading, found in TH\u2082 and\nremaining unaltered in S. CHG have \u2018et si\u2019 written over an erasure,\nand in the next line \u2018Mechari cupias\u2019 is written over erasure in G,\n\u2018Mechari cupias ordine\u2019 in C, and \u2018ordine\u2019 alone in H. The other MSS.\nhave no erasures.\n1212. CHG have this line written over an erasure.\n1214. Written over erasure in CHG, the word \u2018magis\u2019 being still\nvisible in G as the last word of the line in the earlier text. The\nexpression \u2018Linquo coax ranis\u2019 is said to have been used by Serlo on\nhis renunciation of the schools: see Leyser, _Hist. Poet._ p. 443.\n1215. The word \u2018mundi\u2019 is over erasure in CHG.\n1221*-1232*. These lines are written over erasure in CHG.\n1225. _A planta capiti_, \u2018from foot to head\u2019: more correctly, v. 116,\n\u2018Ad caput a planta.\u2019\nLIB. V.\n45. _Architesis._ It must be assumed that this word means \u2018discord,\u2019\nthe passage being a series of oppositions.\n53. _Est amor egra salus_, &c. Compare the lines which follow our\nauthor\u2019s _Traiti\u00e9_, \u2018Est amor in glosa pax bellica, lis pietosa,\u2019 &c.,\nand Alanus de Insulis, _De Planctu Naturae_, p. 472 (Rolls Series, 59,\nvol ii).\n79 ff. There is not much construction here; but we must suppose that\nafter this loose and rambling description the general sense is resumed\n98. _Nec patet os in eis_: cp. Chaucer, _Book of the Duchess_, 942.\n165. From _Metam._ vii. 826, but quoted without much regard to the\nsense. In the original there is a stop after \u2018est,\u2019 and \u2018subito\ncollapsa dolore\u2019 is the beginning of a new sentence of the narrative.\n169 f. Cp. _Rem. Amoris_, 691 f.\n213. Cp. _Her._ vii. 179. We have here a curious example of the manner\nin which our author adapts lines to his use without regard to the\noriginal sense.\n257 ff. Cp. _Mirour de l\u2019Omme_, 23920, _Conf. Amantis_, iv. 1634.\n280. _Numquid._ This seems to be used here and in some other passages\nto introduce a statement: cp. ii. Prol. 59, iv. 637. Rather perhaps it\nshould be regarded as equivalent to \u2018Nonne\u2019 and the clause printed as a\nquestion: so vii. 484, 892, &c. For \u2018num\u2019 used instead of \u2018nonne\u2019 cp.\n299. S has in the margin in a later hand, \u2018Nota de muliere bona.\u2019 The\ndescription is taken of course from Prov. xxxi.\n333. In the margin of S, as before, \u2018Nota de muliere mala et eius\ncondicionibus.\u2019\n341 ff. Cp. Neckam, _De Vita Monachorum_, p. 186.\n359 f. Cp. Ovid, _Ars Amat._ iii. 289, 294. Presumably \u2018bleso\u2019 in l.\n360 is a mistake for \u2018iusso.\u2019\n361. Cp. _Ars Amat._ iii. 291.\n367 f. _Ars Amat._ iii. 311 f.\n383 f. This reference to Ovid seems to be with regard to what follows\nabout the art of preserving and improving beauty. Some of it is from\nthe _Ars Amatoria_, and some from Neckam, _De Vita Monachorum_. For\n\u2018tenent,\u2019 meaning \u2018belong,\u2019 cp. iii. 584.\n399-402. Taken with slight changes from _Ars Amat._ iii. 163-166.\n405. Cp. _Ars Amat._ iii. 179.\n407. Cp. _Ars Amat._ iii. 185.\n413-416. _De Vita Monachorum_, p. 186.\n421-428. _De Vita Monachorum_, p. 189.\n450. The line (in the form \u2018Illa quidem fatuos,\u2019 &c.) is written over\nan erasure in the Glasgow MS.\n454. \u2018interius\u2019 is written over an erasure in HG.\n461. _Vt quid_, \u2018Why.\u2019\n501. The reading \u2018nos,\u2019 which is evidently right, appears in CG as a\ncorrection of \u2018non.\u2019\n510. \u2018While one that is stained with its own filth flies from the\nfield.\u2019\n520. Cp. _Mirour de l\u2019Omme_, 23701 ff.\n556. The neglect of the burden of a charge, while the honour of it is\nretained, is a constant theme of denunciation by our author: cp. iii.\n116, and below, ll. 655 ff.\n557 ff. With this account of the labourers cp. _Mirour de l\u2019Omme_,\n26425 ff. It is noticeable that there is nothing here about the\ninsurrection.\n597. H punctuates here \u2018salua. que.\u2019\n613. A quotation from _Pamphilus_: cp. _Mirour_, 14449.\n659. _maioris_, \u2018of mayor.\u2019\n  \u2018Dupla die sexta colleccio facta labore\n  Ostendit quia lux septima nescit opus.\u2019\n703. The capitals which mark the personification of \u2018Fraus\u2019 and \u2018Vsura\u2019\nare due to the editor. \u2018Fraus\u2019 corresponds to \u2018Triche\u2019 in the _Mirour\nde l\u2019Omme_: see ll. 25237 ff.\n731. _Nonne_, used for \u2018Num,\u2019 as also in other passages, e.g. vi. 351,\n745 ff. Cp. _Mirour de l\u2019Omme_, 25741 ff.\nIn l. 745 SG have the reading \u2018foris\u2019 as a correction from \u2018foras.\u2019\n760 ff. Cp. Chaucer, _Cant. Tales_, C 472 ff.\n775. See note on l. 280.\n785 f. The readings \u2018fraus\u2019 for \u2018sibi\u2019 and \u2018surripit\u2019 for \u2018fraus capit\u2019\nare over erasure in CG.\n812. \u2018Thethis,\u2019 (\u2018Thetis,\u2019 or \u2018Tethis\u2019) stands several times for\n\u2018water\u2019 (properly \u2018Tethys\u2019): cp. vii. 1067. The line means that the\nwater is so abundant in the jar that it hardly admits the presence of\nany malt (\u2018Cerem\u2019 for \u2018Cererem\u2019).\n835 ff. It is difficult to say who is the bad mayor of London to\nwhom allusion is here made. The rival leaders in City politics were\nNicholas Brembre and John of Northampton. The former was lord mayor in\nthe years 1377, 1378, and again in 1383 and 1384, when he was elected\nagainst his rival (who had held the office in 1381, 1382) in a forcible\nand unconstitutional manner which evoked many protests. Brembre, who\nbelonged to the Grocers\u2019 company, represented the interests of the\ngreater companies and was of the Court party, a special favourite\nwith the king, while John of Northampton, a draper, engaged himself\nin bitter controversy with the Fishmongers, who were supported by the\nGrocers, and was popular with the poorer classes. In the _Cronica\nTripertita_ Gower bitterly attacks Brembre (who was executed by\nsentence of the so-called \u2018Merciless Parliament\u2019 in 1388), and we\nmight naturally suppose that he was the person referred to here; but\nthat passage was written before the political events which led to\nthat invective and in all probability not later than 1382, and the\nreferences to the low origin of the mayor in question, ll. 845-860,\ndo not agree with the circumstances of Nicholas Brembre. Political\npassion in the City ran high from the year 1376 onwards, and the\nperson referred to may have been either John of Northampton or one of\nthe other mayors, who had in some way incurred Gower\u2019s dislike: cp.\n_Mirour_, 26365 ff.\n877. Cp. _Conf. Amantis_, v. 7626,\n  \u2018It floureth, bot it schal not greine\n  Unto the fruit of rihtwisnesse.\u2019\n915 f. Ovid, _Tristia_, i. 5. 47 f.\n922. Cp. Prov. xxv. 15, \u2018lingua mollis confringet duritiam,\u2019 and the\nverses at the beginning of the _Confessio Amantis_,\n  \u2018Ossibus ergo carens que conterit ossa loquelis Absit.\u2019\n953 f. _Ars Amat._ ii. 183 f., but Ovid has \u2018Numidasque leones.\u2019\n957 f. _Rem. Amoris_, 447 f. (but \u2018ceratas\u2019 for \u2018agitatas\u2019).\n967 f. Cp. _Rem. Amoris_, 97 f.\n969 f. Cp. _Rem. Amoris_, 101 f.\n971 f. Cp. _Rem. Amoris_, 729 f., \u2018Admonitus refricatur amor,\u2019 &c.\n975 f. Cp. _Rem. Amoris_, 731 f., \u2018Ut pene extinctum cinerem si sulfure\ntangas, Vivet,\u2019 &c. The reading \u2018sub\u2019 must be a mistake on the part of\nour author for \u2018si.\u2019\n979. Cp. _Ars Amat._ iii. 597.\n983 f. _Ars Amat._ iii. 375 f., but Ovid has \u2018iratos et sibi quisque\ndeos.\u2019\n985 f. Cp. _Ars Amat._ iii. 501 f.\n990. _Fasti_, iii. 380, absurdly introduced here.\n991 f. Cp. _Conf. Amantis_, Latin Verses before Prol. 499.\nLIB. VI.\n1-468. With this section of the work compare _Mirour_, 24181 ff.\n89-94. From _Aurora_, (MS. Bodley 822) f. 66, where however the reading\nis \u2018sapit\u2019 in l. 94 (for \u2018rapit\u2019).\n95-98. _Aurora_, f. 65, where we find \u2018in nocte\u2019 for \u2018in noctem\u2019 and\n\u2018reprobi\u2019 for \u2018legis\u2019 (l. 97).\n  \u2018Inprouisus adest cum pullos tollere miluus\n  Esurit, in predam non sine fraude ruit.\u2019\nThis is adapted by our author to his own purpose, but as his meaning is\naltogether different, some obscurity results, and he does not make it\nclear to us how the biter is bit.\n133. In the Glasgow MS. \u2018locuplex\u2019 has been altered to the more\nfamiliar \u2018locuples.\u2019\n141 f. Is. v. 8, \u2018Vae qui coniungitis domum ad domum et agrum agro\ncopulatis usque ad terminum loci: numquid habitabitis vos soli in medio\nterrae?\u2019 The same text is quoted in the _Mirour_, 24541 ff.\n144. By comparison with _Mirour_, 24580 ff. we may see that the\ndissipation of the property by the son is here alleged as a proof that\nit has been ill acquired:\n  \u2018Qu\u2019ils font pourchas a la senestre\n  Le fin demoustre la verrour.\u2019\n176. _forum_, i.e. the market price.\n188. _que foret equa_, \u2018(the balance) which should be fair\u2019: so also\n\u2018foret\u2019 below, l. 190.\n203. _Basiliscus_: cp. _Mirour_, 3748 ff.\n209 f. Ovid, _Pont._ ii. 3. 39 f. (but \u2018lasso\u2019 for \u2018lapso\u2019).\n217. _nam nemo dolose Mentis_, &c. \u2018for no man of a crafty mind can\nhave sure speech.\u2019\n225. _tenebrescunt_, \u2018darken.\u2019 So other inceptives are used\ntransitively, e.g. \u2018ditescere,\u2019 ii. 607, _Cron. Trip._ iii. 119.\n233 f. \u2018And this _lex, legis_, from _ledo, ledis_, as _ius_ from\n_iurgo_, administers justice at this present time.\u2019 It is meant\nthat the administration of law, as we see it, suggests the above\netymologies. The use of \u2018isto\u2019 for \u2018hoc\u2019 is quite regular.\n249 ff. Cp. _Mirour_, 24349 ff., and see Pulling, _Order of the Coif_,\nch. iv.\n269. The reference is to Ecclus. xx. 31, \u2018Xenia et dona excaecant\noculos iudicum.\u2019\n274. \u2018Fear puts to flight the discernment of justice.\u2019\n313-326. These fourteen lines are taken with some alterations (not much\nfor the better) from Neckam, _De Vita Monachorum_, pp. 180 f.\n327 f. Cp. _De Vita Monachorum_, p. 182,\n  \u2018Sic mihi, divitibus si quando defuit hostis;\n    Hos terit et quassat saepe ruina gravis.\u2019\nWhere, it would seem, we ought to read \u2018Dic mihi.\u2019\n329 ff. _De Vita Monachorum_, p. 181. Most of the lines 329-348 are\nborrowed.\n351. \u2018Nonne\u2019 for \u2018Num,\u2019 as often: cp. v. 731.\n355 f. Cp. _De Vita Monachorum_, p. 182,\n  \u2018Iustitiae montes virtutumque ardua nullus\n    Scandet, dum mundi rebus onustus erit.\u2019\n357. _De Vita Monachorum_, p. 190.\n359-372. Most of these lines are borrowed with slight alterations from\n_De Vita Monachorum_, p. 191.\n389. Cp. _De Vita Monachorum_, p. 192, \u2018Cur ampla aedificas busto\nclaudendus in arcto?\u2019\n397. _De Vita Monachorum_, p. 193,\n  \u2018Et cecidit Babylon, cecidit quoque maxima Troia\n    Olim mundipotens, aspice, Roma iacet.\u2019\n421 f. For the idea contained in \u2018vnccio\u2019 and \u2018vncta\u2019 cp. iii. 1376.\n433. \u2018The word _comes_ receives its beginning not from _vice_ but from\n_vicium_.\u2019 That is, apparently, the prefix which makes \u2018comes\u2019 into\n\u2018vicecomes\u2019 is to be derived from \u2018vicium.\u2019\n445 ff. With this compare the corresponding lines in the _Carmen super\nmultiplici viciorum Pestilencia_, under the head of \u2018Avarice\u2019 (246 ff.),\n  \u2018Vendere iusticiam nichil est nisi vendere Cristum,\u2019 &c.\n467 f. _Vt Crati bufo_, &c.: cp. _Mirour_, 24962 f.\n522. The insertion which is found after this line in the Digby MS.\n(and in no other) consists of eight lines taken from the original text\nof the passage 545-580, which was rewritten by the author: see ll.\n523 ff. \u2018Can a house be built without timber? But of what use is timber\nto the builder if it be not hewn?\u2019 \u2018Nonne\u2019 for \u2018Num,\u2019 as frequently:\nsee note on v. 731. It seems that \u2018sibi\u2019 refers to the builder rather\nthan to the house; in any case, it has no reflexive sense. Finally\n\u2018ligna\u2019 is here used as a singular feminine: all the MSS. have \u2018foret\u2019\nin l. 524 and \u2018valet\u2019 in 525.\nThe idea of the passage seems to be that good laws are as the material,\nand the ruler as the builder of the house.\n529 ff. Cp. _Conf. Amantis_, vii. 2695 ff.\n545-580. It is certain that the passage preserved to us in the Dublin\nand Hatfield MSS. is that which was originally written in those\nbooks which now exhibit an erasure; for in several places words are\nlegible underneath the present text of these latter MSS. For example\nin S \u2018maior\u2019 is visible as the last word of the original l. 547, and\n\u2018locuta,\u2019 \u2018aula,\u2019 similarly in ll. 549, 551. The chief difference\nintroduced is in the direction of throwing more responsibility on the\nking, who however is still spoken of as a boy. Thus instead of \u2018Stat\npuer immunis culpe,\u2019 we have \u2018Rex puer indoctus morales negligit actus\u2019\n(or more strongly still \u2018respuit\u2019).\nThe text of 545*-580* follows the Dublin MS. (T) with corrections from\nH\u2082. Neither text is very correct: both omit a word in l. 549*, which I\nsupply by conjecture, and both read \u2018omnes\u2019 in l. 561*. There are some\nobvious errors in T, as \u2018sinis\u2019 for \u2018sinit\u2019 in l. 554*, \u2018Tempe\u2019 for\n\u2018Tempora\u2019 in l. 559*, which have been passed over without notice.\nCap. viii. _Heading_. The ensuing Epistle to the young king, which\nextends as far as l. 1200, assumes a more severely moral form owing\nto the alteration of the preceding passage, the exclusion of all\ncompliment (\u2018regnaturo\u2019 in this heading for \u2018excellentissimo\u2019) and the\nsubstitution of \u2018doctrine causa\u2019 for \u2018in eius honore.\u2019 (The readings\n\u2018excellentissimo,\u2019 \u2018in eius honore\u2019 no doubt are to be found in the\nHatfield MS., but I have accidentally omitted to take note of them.)\n629 f. Neckam, _De Vita Monachorum_, p. 185,\n  \u2018Quid tibi nobilitas et clarum nomen avorum,\n    Si vitiis servus factus es ipse tuis?\u2019\n640. \u2018vix\u2019 is sometimes used by our author (apparently) in the sense of\n\u2018paene.\u2019\n696. Ovid, _Rem. Amoris_, 526.\n710. _iudiciale_, \u2018judgement,\u2019 used as a substantive: cp. iii. 1692.\n718. _culpe ... sue_, \u2018for their fault,\u2019 i.e. the fault of his\nministers.\n  \u2018Euolat ancipiter ad prede lucra, suisque\n  Deseruit dominis in rapiendo cybum.\n  Sic multi dominis famulando suis, ad eorum\n  Nutum pauperibus dampna ferendo nocent.\u2019\n725. _presul_, \u2018the bishop.\u2019\n740. The expression \u2018Cuius enim\u2019 for \u2018Eius enim\u2019 occurs more than\nonce, e.g. l. 1238: cp. vii. 372. It is found also in the _Confessio\nAmantis_, Latin Verses after vii. 1984, but was there corrected in the\nthird recension.\n765. _stabiles_: apparently used in a bad sense.\n  \u2018Exiguus magnum vicit puer ille Golyam,\n  Nam virtus humilis corda superba domat.\u2019\n816. Ovid, _Amores_, i. 8. 62, \u2018Crede mihi, res est ingeniosa dare.\u2019\n875-902. This passage of twenty-six lines is taken with few alterations\nfrom the _Aurora_, f. 76.\n876. _bella_: in the original \u2018corda\u2019 (or \u2018colla\u2019 MS. Univ. Coll. 143).\n883. _noctibus_: in the original \u2018nutibus.\u2019\n884. _Spirant_: so in the original according to MS. Bodley 822, but\n\u2018Spirent\u2019 in MS. Univ. Coll. 143.\n886. _acuum ferrum_: in the original \u2018minitans ferrum.\u2019 Apparently our\nauthor took \u2018acus\u2019 to mean a spear or javelin. The choice of the word\nin this passage is unfortunate.\n887 ff. \u2018vincit,\u2019 \u2018tenet\u2019 (or \u2018teret,\u2019 MS. Univ. Coll. 143),\n\u2018consurgit\u2019 in the original.\n891. In the original, \u2018Rex hoc consilium grata bibit aure, puellas\nPreparat,\u2019 &c.\n892. \u2018genis\u2019 in the original.\n894. \u2018furit\u2019 for \u2018fugat\u2019 is the reading of the original, and we find\nthis in several MSS. of our text, but in the Glasgow MS. this has been\ncorrected to \u2018fugat,\u2019 which is the reading of S.\n898. In the original, \u2018Vultus que geminus ridet in ore decor,\u2019 (or\n\u2018Vultus et geminus,\u2019 &c., MS. Univ. Coll. 143).\n947-950. Taken from the description of Saul at the battle of Gilboa,\n_Aurora_, f. 100 v^o.\n971 ff. Cp. _Praise of Peace_, 78 ff.\n  \u2018Alta petens aquila uolat alite celsius omni,\n  Quisque potens, tumidus corde, notatur ea:\n  Vt sacra testantur cythariste scripta prophete,\n  In celum tales os posuere suum.\n  Pennatum griphes animal, pedibusque quaternis\n  Inuitos homines carpit, abhorret equos:\n  Designatur in his facinus crudele potentum,\n  Qui mortes hominum cum feritate bibunt.\u2019\n986. Our author no doubt read \u2018mundus corde\u2019 here in the _Aurora_.\n987. _citharistea_: properly no doubt \u2018cithariste,\u2019 to be taken with\n\u2018prophete,\u2019 as in the _Aurora_.\n990. \u2018horret equos\u2019 seems to represent the \u2018equis vehementer infesti\u2019\nof Isidore, _Etym._ xii. 2.\n1019-1024. From Neckam, _De Vita Monachorum_, p. 185, with slight\nvariations.\n1037. _esse_: as substantive, \u2018existence.\u2019\n1041-1050. Taken with slight changes from _Aurora_, f. 108.\n1066. _fugat_: used as subjunctive; so also iii. 1498, 2078.\n1085 f. From _De Vita Monachorum_, p. 184.\n1107-1112. _De Vita Monachorum_, p. 193.\n1115 f. _De Vita Monachorum_, p. 183.\n1159* ff. That this was the text which stood originally in S is\nproved partly by the fact that the original heading of the chapter\nstands still as given here in the Table of Chapters, f. 5, and also\nby the traces of original coloured initials at ll. 1175 and 1199. A\nconsiderable part of the erased chapter reappears in the poem \u2018Rex celi\ndeus,\u2019 &c., addressed to Henry IV: see p. 343.\n1189 f. _Si tibi ... cupias conuertere ... Te._ These words appear in\nS as a correction of the rewritten text by a second erasure and in\nanother hand.\nCap. xix. _Heading._ The original form, as given by DLTH\u2082, is still to\nbe found in the Table of Chapters in S.\n1201. Cp. Ovid, _Metam._ vii. 585 f.,\n                    \u2018veluti cum putria motis\n  Poma cadunt ramis agitataque ilice glandes.\u2019\n1204 ff. Note the repeated use of \u2018modo\u2019 in the sense of \u2018now\u2019: cp.\n1223. _Oza_, that is Uzzah (2 Sam. vi.), who is selected as a type\nof carnal lust, apparently on the strength of the quite gratuitous\nassumption adopted in Lib. III. 1885 ff. Apparently \u2018luxus\u2019 in the next\nline is genitive, in spite of the metre: cp. \u2018excercitus,\u2019 i. 609,\n\u2018ducatus,\u2019 _Cron. Trip._ iii. 117.\n1236. _Giesi_, i.e. Gehazi.\n1238. _Cuius enim_: cp. note on l. 740.\n1243. _Liberius_: pope from 352-366 A. D. He is mentioned here as a\ntype of unfaithfulness to his charge, because he was induced to condemn\nAthanasius.\n1251. _defunctis_, \u2018for the dead,\u2019 that is, to bury them charitably, as\nTobit did.\n1267. Perhaps an allusion to Wycliffe, who seems to be referred to as a\nnew Jovinianus in a later poem, p. 347.\n1268. _dant dubitare_, \u2018cause men to doubt.\u2019\n1273. _Troianus_: i.e. Trajan, whose name is so spelt regularly by our\nauthor.\n1277. _Valentinianus_: cp. _Conf. Amantis_, v. 6398 ff.\n1284. _Leo_: cp. _Conf. Amantis_, Prol. 739.\n1286. _Tiberii_: i.e. Tiberius Constantinus; cp. _Conf. Amantis_, ii.\n1306. _quis_, for \u2018quisquam\u2019: so also \u2018quem\u2019 in l. 1308; cp. i. 184.\n1321 f. Cp. _Conf. Amantis_, vii. 2217 ff.: \u2018relinquendo\u2019 is used for\n\u2018relinquens,\u2019 as i. 304, 516, &c.\n1323. Cp. _Conf. Amantis_, v. 6372 ff., _Mirour_, 18301 ff.\n1357 f. \u2018She is silent as a jackdaw, chaste as a pigeon, and gentle as\na thorn.\u2019\n1361 f. Perhaps an allusion to the case of Edward III and Alice Perrers.\nLIB. VII.\n5. Cp. _Conf. Amantis_, Prol. 595 ff.\n9. _modo_, \u2018now\u2019: cp. note on vi. 1204.\n12. _nec ... vix._ For this combination of \u2018vix\u2019 with a negative cp. v.\n42. _dicunt ... volunt_, \u2018say that they wish\u2019: cp. ii. 200 f.\n47 f. Cp. _Conf. Amantis_, v. 49 ff.; so below, ll. 61 ff.\n123. Rev. ii. 25, \u2018id quod habetis tenete, donec veniam.\u2019\n  \u2018Et tua sunt silicis circum praecordia venae,\n     Et rigidum ferri semina pectus habet.\u2019\n159 f. It is difficult to construe this couplet satisfactorily, and\nthe reading \u2018Est\u2019 seems quite as good as \u2018Et.\u2019 The Glasgow MS. has \u2018Et\nstatus\u2019 erased, as if for correction.\n163 ff. Cp. _Mirour_, 8921 ff.\n167. The original reading seems to have been \u2018grassantur,\u2019 for which\nS gives \u2018grossantur\u2019 (\u2018o\u2019 written over erasure), and CG \u2018crassantur,\u2019\nalso by correction.\n182 ff. I have no record of the readings of H\u2082 in this passage, but I\nhave no doubt that it agrees with EHT.\n184. No record of the reading of T.\n186. _abhorret_: apparently subjunctive; so we have \u2018adhero\u2019 for\n\u2018adhereo,\u2019 l. 1296.\n192. _habere modum_: a first-hand correction in S, whereas the others\nin ll. 182-192 are in a different hand.\n194. _caput ancille_: an allusion to the form in which Satan is\nsupposed to have appeared in the garden of Eden.\n243. _specialis_, subst., \u2018a friend.\u2019\n255 f. Cp. Ovid, _Ars Amat._ ii. 201 f.,\n  \u2018Riserit, adride; si flebit, flere memento:\n     Imponat leges vultibus illa tuis.\u2019\nIn adapting the couplet to his purpose our author has contrived to make\nit unintelligible.\n265. _Fuluus ... talus_: referring to the gilded spur of knighthood;\ngold is \u2018metallum fuluum.\u2019\n327 f. _Fasti_, iv. 717 f. The application belongs to our author.\n331 f. Cp. Ovid, _Tristia_, i. 9. 5 f.\n349. _cumque_, for \u2018cum\u2019: cp. ii. 302, &c., and l. 872, below.\n372. _Talis enim_, \u2018such, indeed,\u2019: for this use of \u2018enim\u2019 cp. vi. 740.\n375 f. From Neckam, _De Vita Monachorum_, p. 177.\n379-383. Taken with slight change from _De Vita Monachorum_, pp. 183 f.\n387. _De Vita Monachorum_, p. 195.\n389-392. Taken with slight change from _De Vita Monachorum_, p. 197,\nand so also 395 f.\n417-420. _De Vita Monachorum_, p. 196.\n437 f. _De Vita Monachorum_, p. 196.\n440. _ne sit_, for \u2018ne non sit.\u2019\n441 f. _De Vita Monachorum_, p. 189.\n459 f. Cp. Ovid, _Ars Amat._ iii. 65 f.\n463 f. Cp. _Tristia_, v. 10. 5 f., \u2018Stare putes, adeo procedunt tempora\ntarde,\u2019 &c. The couplet has neither sense nor appropriateness as given\nhere.\n484. _Numquid_, for \u2018Nonne\u2019: cp. l. 892 and note on v. 280.\n  \u2018Quae nunc sub Phoebo ducibusque Palatia fulgent,\n    Quid nisi araturis pascua bubus erant?\u2019\n\u2018Qui\u2019 is evidently a mistake for \u2018Que.\u2019\n499-504. From _De Vita Monachorum_, p. 181.\n509 f. Cp. _Mirour_, 26605 ff. and _Conf. Amantis_, Prol. 910 ff.\n519. This seems to be dependent on \u2018noscat\u2019 in the line above. The\nindicative in dependent question is quite usual, though not invariably\nfound: cp. l. 516, where subjunctive and indicative are combined.\n574. _consequeretur eum_, \u2018should follow him,\u2019 i.e. should be subject\nto man.\n599. _Arboribusque sitis._ There must be something wrong here, but the\nvariant given by D does not help us.\n619. _Nonne_, used for \u2018Num\u2019: cp. v. 731.\n639 ff. This quotation from Gregory appears also in the _Mirour de\nl\u2019Omme_, 26869 ff., and the _Confessio Amantis_, Prol. 945 ff.\n645. _minor est mundus homo_, \u2018man is a microcosm\u2019: cp. _Mirour_, 26929\nff.\n684. The Glasgow MS. has \u2018queris\u2019 written over an erasure.\n685-694. From Neckam, _De Vita Monachorum_, pp. 197 f.\n699-708. With slight changes from _De Vita Monachorum_, pp. 193 f.\n793. _nuper_ to be taken with \u2018auaricia,\u2019 \u2018the avarice of former\ntimes\u2019; \u2018modo\u2019 with \u2018prestat.\u2019\n872. _Cumque_, for \u2018Cum\u2019: cp. l. 349.\n892. _Numquid_, for \u2018Nonne\u2019: cp. l. 484, and see note on v. 280. For\nthe idea cp. _Mirour_, 1784 ff. It is originally from Augustine.\n909 f. From _De Vita Monachorum_, p. 178.\n911-918. From _De Vita Monachorum_, p. 179, with slight variations.\n919-924. _De Vita Monachorum_, p. 180.\n921. The reading \u2018nostre,\u2019 though it has small authority, is necessary\nto the sense and is given in the original passage.\n929-932. _De Vita Monachorum_, p. 180.\n955 f. Cp. _Mirour_, 11404 ff., where the often-quoted lines of\nHelinand\u2019s _Vers de Mort_ are given.\n990. _habet ... habitare_, used perhaps for the future, \u2018will inhabit\u2019:\nso \u2018habet torquere,\u2019 l. 1047. On the other hand in l. 1148 \u2018habent\nregi\u2019 means \u2018must be guided,\u2019 and the same meaning of \u2018must\u2019 or \u2018ought\u2019\nmay be applied to all the passages.\n1067. _Thetis_, used for \u2018water\u2019 or \u2018sea\u2019: cp. v. 812. All the copies\nhere give \u2018thetis\u2019 (or \u2018Thetis\u2019) except D, which cannot be depended on\nto reproduce the original form in a case like this. On the other hand\nin the _Cronica Tripertita_, i. 80, S and H have \u2018tetis.\u2019\n1079. _furor breuis, ira set_: the words are suggested by the common\nexpression \u2018ira furor breuis,\u2019 but the sense is different. This is\nfrequently the case with our author\u2019s borrowings, e.g. v. 213, vi. 101.\n1095. _vix si_: cp. vi. 1330; but perhaps \u2018vix sit\u2019 is the true reading\nhere.\n1106. _Quam prius_, as usual, for \u2018prius quam\u2019: cp. i. 1944.\n1148. _habent_: see note on l. 990.\n1185. _Que_: the antecedent must be \u2018virtuti,\u2019 in the next line:\n\u2018solet\u2019 is of course for \u2018solebat\u2019; see note on i. 492.\n1215. _tueri_: apparently passive.\n1240. _deficit vnde sciam_, \u2018I do not know.\u2019\n1305 f. \u2018Because justice has departed, therefore peace, who is joined\nwith her, is also gone.\u2019 The reference here and in the next lines is to\nthe Psalms, lxxxiv. 11.\n1342. An allusion apparently to the debasement of the coinage. The\nreading \u2018suum\u2019 in G is over an erasure.\n1344. _Nobile que genuit_, \u2018she who produced the noble,\u2019 i.e. the gold\ncoin of that name, called so originally because of its purity.\n1356. _sine lege fera_: for this kind of play upon words cp. iv. 128,\n1409 ff. It may be noted that the Harleian MS. is defective for ll.\n1399-1466. Its readings here would probably agree with those of EDL,\n&c. SCG have the text written over erasure.\n1436. _Exiguo ... tempore_: for the ablative cp. i. 1568.\n1455 f. It is the galled horse that winces at the load; that which is\nsound feels no hurt. Thus, if the reader is not guilty of the faults\nspoken of, he will pass untouched by the reproof.\n1470. \u2018Vox populi, vox dei\u2019: a sentiment repeated by our author in\nvarious forms; cp. note on iii. Prol. 11.\n1479 ff. These last three lines are over erasure in SCHG. They seem to\nhave been substituted for the original couplet in order to point more\nclearly the moral of the _Cronica Tripertita_, which is intended for a\npractical illustration of the divine punishment of sin.\nExplicit, &c. It will be seen that in these later years Gower has\nalmost brought himself to believe that the events of the earlier part\nof the reign were intended for a special warning to the youthful king,\nwhom he conceives as having then already begun a course of tyrannical\ngovernment. At the time, however, our author acquitted him of all\nresponsibility, on account of his youth.\n11 ff. The swan was used as a badge by the duke of Gloucester and also\n(perhaps not till after his death) by Henry of Lancaster. For the horse\nand the bear as cognizances of Arundel and Warwick see _Annales Ricardi\nII_ (Rolls Series, 28. 3), p. 206.\nCRONICA TRIPERTITA\n1. _Ista tripertita_, &c. These seven lines must be regarded as a\nmetrical preface to the Chronicle which follows. In the Hatton MS.\nthese lines with their marginal note are placed before the prose of\nthe preceding page (which is given in a somewhat different form) and\nentitled \u2018Prologus.\u2019\nPRIMA PARS\n1. Take the first letter of \u2018mundus\u2019 and add to it C three times\nrepeated and six periods of five years, plus ten times five and\nseven. The date thus indicated is MCCC + 30 + 57, i.e. 1387. For a\nsimilar mode of expression cp. Richard of Maidstone\u2019s poem on the\n_Reconciliation of Richard II_ (Rolls Series, 14. 1),\n  \u2018M. cape, ter quoque C. deciesque novem, duo iunge.\u2019\n4-12. These lines are written over an erasure in SCHG. The original\nversion of them is not extant, so far as I am aware.\n51. _Penna coronata._ This, as the margin tells us, is the Earl\nMarshall, that is Thomas Mowbray, earl of Nottingham, afterwards duke\nof Norfolk.\n52. _Qui gerit S_: the earl of Derby, from whose badge of S, standing\nprobably for \u2018Soverein,\u2019 came the device of the well-known collar of\nSS. His tomb has the word \u2018Soverayne\u2019 repeated several times on the\ncanopy.\n55. _aquilonica luna_, \u2018the northern moon,\u2019 that is, the earl of\nNorthumberland. The variation of the text in the Harleian MS., written\nover an erasure, arises no doubt from the later disagreement between\nHenry IV and Northumberland.\n58. _Troie_, i.e. London.\n65. The earl of Oxford, lately created duke of Ireland, whose badge was\na boar\u2019s head, was Chief Justice of Chester in this year, and there\nraised forces for the king, with the assistance of Thomas Molyneux,\nConstable of Chester, \u2018cuius nutum tota illa provincia expectabat,\u2019\nWalsingham, ii. p. 167 (Rolls Series, 28. 2).\n80. _Tetis_: see note on _Vox Clamantis_, vii. 1067: _a parte_ means\napparently \u2018on one side,\u2019 or perhaps \u2018on the side of the victors.\u2019\nThe place where this affair happened is not very well described by\nthe authorities, but it seems clear that the first attempt of the\nearl of Oxford (or duke of Ireland) to cross the river was made at\nRadcot (Knighton, Rolls Series, ii. 253). Here he found the bridge\npartly broken, so that one horseman only could cross it at a time, and\nguarded by men-at-arms and archers set there by the earl of Derby.\nAt the same time he was threatened with attack by the earl of Derby\nhimself on the one side and the duke of Gloucester on the other, both\napparently on the northern bank of the river. Walsingham says that he\nwent on to another bridge, and, finding this also guarded, plunged in\non horseback and escaped by swimming over the river. Knighton gives us\nto understand that he was prevented by the appearance of the duke of\nGloucester\u2019s force from making his way along the northern bank, and at\nonce plunged in and swam the stream, \u2018et sic mirabili ausu evasit ab\neis.\u2019 Walsingham adds that he was not pursued, because darkness had\ncome on (it was nearly the shortest day of the year) and they did not\nknow the country. This chronicler does not mention Radcot Bridge, but\nrefers to the place vaguely as \u2018iuxta Burford, prope Babbelake.\u2019 It\nis impossible, however, that either the fight, such as it was, or the\nescape of the earl of Oxford can have taken place at Bablock Hythe.\nNo doubt the lords returned to Oxford after the affair by this ferry,\nwhich was probably the shortest way. The earl of Oxford seems to have\nmade his way to London, and after an interview with the king to have\nembarked at Queenborough for the Continent (Malverne, in Rolls Series,\n89 ff. The marginal note speaks of the \u2018castra, que ipse [Comes Oxonie]\nfamilie sue pro signo gestanda attribuerat.\u2019 The cognizance referred,\nno doubt, to the city of Chester. The same note tells us that the duke\nof Gloucester bore a fox-tail on his spear as an ensign: cp. Harding\u2019s\nChronicle, p. 341:\n  \u2018The foxe taile he bare ay on his spere,\n  Where so he rode in peace or elles in warre.\u2019\n103. _Noua villa Macedo_, i.e. Alexander Neville: a very bad attempt on\nthe part of our author.\n104. _maledixit._ The particular form of curse in this case was\ntranslation to the see of S. Andrew, which he could not occupy because\nScotland was Clementine.\n107. _Hic proceres odit_, &c. He is said to have especially urged the\nking to take strong measures against Warwick (Malverne, p. 105).\n109. _de puteo Michaelis_, \u2018of Michael de la Pool.\u2019 The same view of\nthe meaning of the name is taken in Shakspere, 2 _Henry VI_, iv. l.\n70, by the murderer of William, duke of Suffolk, son of this Michael,\n\u2018Pole, Pool, sir Pool, lord! Ay, kennel, puddle, sink.\u2019\n111 ff. This is Thomas Rushook, a Dominican, who was translated from\nLlandaff to Chichester by the king\u2019s special desire in 1385. He had\nincurred much suspicion and odium as the king\u2019s confessor and supposed\nprivate adviser. Walsingham says, \u2018ipse sibi conscius fugam iniit\u2019\n(ii. 172); but he certainly appeared at the bar of Parliament and was\nsentenced to forfeiture of his goods (_Rot. Parl._ iii. 241, Malverne,\n113. _ater_: alluding to his Dominican habit.\n121 ff. Cp. Knighton, ii. 255 f. All the five Appellants seem to have\nentered the Tower, but the three spoken of here are of course the three\nleaders, referred to in l. 41 and afterwards. Knighton says that the\nking invited the five to stay for the night, but only the earls of\nDerby and Nottingham accepted the invitation. The fact that Gower here\nassigns no political action to his hero the earl of Derby (who was\nunder twenty years old), but gives all the credit to the three leaders,\nshows clearly that the young Henry played a very subordinate part.\n131. _covnata_: that is, \u2018co-unata,\u2019 meaning \u2018assembled.\u2019\n133 ff. Cp. Knighton, ii. 292.\n141. _senecta._ Burley was then fifty-six years old.\n142. This evidently means that the queen interceded for him; cp.\n_Chronique de la Tra\u00efson_, p. 9. Walsingham tells us only that the\nearl of Derby tried to save Simon Burley and quarrelled with his uncle\nGloucester on the subject. Burley had been the principal negotiator of\nthe marriage of Richard with Anne of Bohemia.\n150. Walsingham says of him that he was \u2018ab antiquo fallax et\nfraudulentus.\u2019\n152. _Pons Aquilonis_, \u2018Bridgenorth.\u2019 Beauchamp was keeper of\nBridgenorth Castle (_Rot. Pat._, 10 Rich. II. pt. 2. m. 15), but it\ndoes not appear from other sources that he had the title here given him\nby Gower of \u2018baron Bridgenorth.\u2019 In 1387 he was made a peer by patent\n(the first instance of this) under the title of lord Beauchamp of\nKidderminster.\n154. _Tribulus_: i.e. Nicholas Brembel (so called by Gower), called\nBrembul or Brembyl by Knighton, Brambre by Walsingham and Brembre or\nde Brembre in the Patent Rolls and Rolls of Parliament. Presumably\nhe was of Brembre (Bramber), in the county of Sussex. He had been\nMayor of London last in 1386. Knighton says of him \u2018quem saepius rex\nfecerat maiorem praeter et contra voluntatem multorum ciuium\u2019 (ii.\n272), and Walsingham declares that he had planned a proscription of his\nopponents, with a view to making himself absolute ruler of London with\nthe title of duke (ii. 174).\n158 f. Though he was a knight, he was not dignified with the nobler\nform of execution, being a citizen of London.\n162. _Cornubiensis_: Sir Robert Tresilian, Chief Justice.\n172. _falsa sigilla_: that is, the seals set by the judges to the\nquestions and replies submitted to them at Nottingham. \u2018In quorum\nomnium testimonium Iusticiarii et Serviens predicti sigilla sua\npresentibus apposuerunt\u2019 (_Rot. Parl._ iii. 233; cp. Knighton, ii.\n237). They all pleaded that they had set their seals to these replies\nunder the influence of threats from the archbishop of York, the duke of\nIreland, and the earl of Suffolk.\n173. _magis ansam_, \u2018or rather a handle\u2019 (i.e. a pretext). The reading\nof the MSS. is doubtful (S apparently \u2018ausam,\u2019 but with a stop after\n\u2018regi\u2019). The form of expression is not unusual with our author.\n174 f. \u2018There was no punishment which would have been sufficient,\u2019 &c.\n176. _ficta pietate_: that is, what our author in the _Conf. Amantis_\ncalls \u2018pite feigned,\u2019 i.e. false or misplaced clemency.\n176 ff. Knighton says that the queen interceded for them with the\nprelates (ii. 295). For the intervention of the prelates see _Rot.\nParl._ iii. 241.\n178 f. For the terms of their exile see _Rot. Parl._ iii. 244,\nKnighton, ii. 295 f.\n183. The sense of the preceding negative seems to be extended to this\nline also.\n188 ff. I do not know of any other authority for this expulsion of\nfriars.\n200. _cantus_: apparently genitive in spite of the metre; so \u2018ducatus,\u2019\niii. 117, \u2018excercitus,\u2019 \u2018luxus,\u2019 _Vox Clamantis_, i. 609, vi. 1224.\n215. _hirundo_: a reference to the name Arundel.\nSECUNDA PARS\nThere is an interval of nearly ten years between the first and the\nsecond part of the Chronicle. Our author proceeds to the events of\n1397. He assumes that the king carried out a long-meditated plan of\nvengeance, cp. ll. 23 ff., but this was of course an after-thought by\nway of accounting for what happened.\n15. A pardon was granted to all three in the Parliament of 1387-88,\n\u2018par estatut\u2019 (see _Rot. Parl._ iii. 350), and a special charter of\npardon was granted to the earl of Arundel at Windsor, April 30, 1394\n(_Rot. Parl._ iii. 351; cp. _Ann. Ric. II_, p. 211). See below, ll.\n259 f., where the charters of pardon are said to have been procured by\narchbishop Arundel who was then Chancellor. It seems to be implied that\nthe other two had similar charters, but nothing is said of this in the\nRolls of Parliament; cp. _Eulog. Hist._ iii. 374.\n56. Cp. _Ann. Ric. II_, p. 202 (Rolls Series, 28. 3) \u2018iurans suo solito\niuramento, per sanctum Iohannem Baptistam, quod nihil mali pateretur in\ncorpore, si se pacifice reddere voluisset.\u2019\n69 f. In the _Annales Ricardi II_ it is definitely stated that\nWarwick came to the king\u2019s banquet and was arrested after it (p.\n202). According to Gower\u2019s account there was no banquet at all,\nand Gloucester was arrested before Warwick; and this agrees with\nthe accounts given in the _Chronique de la Tra\u00efson_, p. 9, and by\nFroissart, vol. xvi. p. 73 (ed. Lettenhove).\n85 ff. From this account we should gather that the king officially\nannounced the death of the duke of Gloucester to parliament before it\nhad occurred; but this was not so. Parliament met on Sept. 17, and\non Sept. 21 a writ was sent in the king\u2019s name to Calais, ordering\nthe earl of Nottingham to produce his prisoner. This was replied to,\nunder date Sept. 24, with the announcement that he was dead (_Rot.\nParl._ iii. 378). It is certain, however, that a report of the duke of\nGloucester\u2019s death was circulated and generally believed in the month\nof August, and equally certain that this was done with the connivance\nof the king, who probably wished to try what effect the news would\nproduce upon the public mind. Sir William Rickhill, the justice who\nwas sent over to extract a confession from the duke of Gloucester,\nreceived on Sept. 5 a commission from the king to proceed to Calais, no\npurpose stated, the date of the commission being Aug. 17. On arrival\nhe was presented by the earl of Nottingham with another commission\nfrom the king, also with date Aug. 17, directing him to examine the\nduke of Gloucester. He expressed surprise, saying that the duke was\ndead and that his death had been \u2018notified\u2019 to the people both at\nCalais and in England. On the next day he saw the duke and received his\nso-called confession (_Rot. Parl._ iii. 431). When this confession was\ncommunicated to parliament, the date of it was suppressed, and things\nwere so arranged as to favour the opinion that the interview with\nRickhill took place between the 17th and 25th of August, the latter\nbeing the accepted date of Gloucester\u2019s death; cp. the article by Mr.\nJames Tait in the _Dict. of National Biography_, vol. lvi. pp. 157 f.\nIt is probable enough that the duke of Gloucester was still living when\nparliament met, as Gower seems to imply. Unfortunately John Halle, who\nconfessed that he was present at the murder of the duke (_Rot. Parl._\niii. 453), gave no precise date. The statement of Gower that the king\nwaited until he had secured his condemnation, may mean only that he\nsatisfied himself of the temper of Parliament before taking the final\nand irrevocable step.\n101 ff. The body seems first to have been laid in the Priory of\nBermondsey: then it was buried by Richard\u2019s command in Westminster\nAbbey, but apart from the royal burial-place. Afterwards the body was\ntransferred by Henry IV to the place chosen by Gloucester himself,\nbetween the tomb of Edward the Confessor and that of Edward III (Adam\nof Usk, p. 39).\n121 f. For the insults levelled against the earl of Arundel see _Ann.\nRic. II_, p. 215, Adam of Usk, p. 13.\nWith regard to the events of this parliament generally, it is worth\nwhile here to observe that Adam of Usk must certainly be regarded as\na first-hand authority and his account as a contemporary one. It has\nusually been assumed that, though he says himself that he was present\nat the parliament (\u2018In quo parliemento omni die presensium compilator\ninterfuit\u2019), he actually borrowed his account of it from the Monk of\nEvesham. This assumption rests entirely on the statement of the editor\nof Adam of Usk\u2019s Chronicle, that he must have written later than 1415,\na statement which is repeated without question by Potthast, Gross, and\nothers. It may be observed, however, that the evidence adduced for this\nlate date is absolutely worthless. It is alleged first that Adam of\nUsk near the beginning of his Chronicle alludes to the Lollard rising\nin Henry V\u2019s reign, whereas what he actually says is that the Lollards\nplanned an attack on Convocation, but were deterred by the resolute\nmeasures of the archbishop of Canterbury, at the time of the second\nparliament of Henry IV, that is the year 1401, when Convocation was\nengaged in an endeavour to suppress the Lollards and the archbishop\nprocured the execution of William Sawtree; secondly we are told that\nthe chronicler refers (p. 55) to the death of the dauphin Louis, which\nhappened in 1415, whereas actually his reference is obviously to the\ndeath of the dauphin Charles, which took place at the beginning of the\nyear 1402. Mr. James Tait in the _Dict. of National Biography_, vol.\nxlviii. p. 157, has already indicated that an earlier date than 1415\nis necessary, by his reference to p. 21 of the Chronicle, where the\nchronicler speaks of Edmund earl of March as a boy not yet arrived at\npuberty, which points to a date not later than 1405. It seems probable\nthat the Monk of Evesham had before him Adam of Usk\u2019s journal of the\nparliament of 1397, to which he made some slight additions from other\nsources, introducing into his account a political colour rather more\nfavourable to Richard II. The close correspondence between them is\nconfined to the proceedings of this parliament at Westminster. It may\nbe added that the account given by Adam of Usk is full of graphic\ndetails which suggest an eye-witness.\n129. The pardon pleaded by the earl of Arundel had already been revoked\nby parliament, therefore the plea was not accepted. From the attempts\nmade by the king to recover Arundel\u2019s charter of pardon, even after his\nexecution (_Rot. Claus._ 21 Ric. II. pt 2, m. 18 d.), we may perhaps\ngather that some scruples were felt about the revocation of it.\n135 ff. Cp. _Annales Ric. II_, pp. 216 f.\n155 f. _Annales Ric. II_, p. 219.\n179 ff. _Rot. Parl._ iii. 380, _Annales Ric. II_, p. 220.\n199 f. \u2018Qu\u2019il demureroit en perpetuel prison hors du Roialme en l\u2019isle\nde Man par terme de sa vie\u2019 (_Rot. Parl._ iii. 380).\n201 f. By the sentence upon the earl of Warwick all his property\nwas confiscated, but it is stated in the _Annales Ric. II_ (p. 220)\nthat a promise was made that he and his wife should have honourable\nmaintenance from the forfeited revenues, and that this promise was not\nkept. Adam of Usk says that an income of 500 marks was granted to him\nand his wife, but was never paid (p. 16).\n217 f. It seems impossible to construe this, and I suspect that a line\nhas dropped out.\n230. His sentence of death was commuted for that of exile to the isle\nof Jersey (_Rot. Parl._ iii. 382).\n231 f. So also below, l. 280, our author expresses a hope for the safe\nreturn of the archbishop of Canterbury, who came back in company with\nHenry of Lancaster; cp. 330 f., where a hope is expressed for future\nvengeance on the king. Yet we can hardly suppose that this second part\nof the Chronicle was actually written before the events of the third\npart had come to pass. All that we can say is that the writer gives\nto his narrative the semblance of having been composed as the events\nhappened. The return of Cobham is mentioned by him afterwards (iii.\n233 ff. Our author reserves the case of the archbishop to the last, as\na climax of the evil. He was actually sentenced on Sept. 25, before the\ntrial of the earl of Warwick (_Rot. Parl._ iii. 351). Sir John Cobham,\nwhose sentence is mentioned above, was not put on his trial till Jan.\n28, when parliament was sitting at Shrewsbury.\n242. That is, the court of Rome was bribed to consent to his\ntranslation.\n243. The title of his father, who was the second earl of Arundel, was\nused by him as a surname.\n267 ff. This seems to mean that other private reasons were alleged to\nthe Pope.\n280. See note on l. 231.\n326 f. An allusion to the campaign of 1380.\n328 f. Referring especially to the very popular naval victory of\nArundel in 1387 (Walsingham, ii. 154).\n340. That is, in the twenty-first year of the reign (1397).\nTERCIA PARS\n17. This comparison of Richard\u2019s proceedings to the work of a mole\nunder the ground (see also l. 12, _margin_) is appropriate enough as a\ndescription of the plot which he undoubtedly laid against the liberties\nof the kingdom, but the comparison is perhaps chiefly intended to\nsuggest that Richard, and not Henry, was the \u2018talpa ore dei maledicta\u2019\nof prophecy (Glendower\u2019s \u2018mould-warp\u2019), cp. _Archaeologia_, xx. p. 258.\n27 ff. This refers to the appointment of a committee with full powers\nto deal with the petitions and other matters left unfinished in this\nparliament. The committee consisted of twelve lords, of whom six\nshould be a quorum, and six commons, three to be a quorum: see _Rot.\nParl._ iii. 368, _Annales Ric. II_, p. 222[819]. The latter authority\naccuses the king of altering the Rolls of Parliament \u2018contra effectum\nconcessionis praedictae.\u2019\n35 ff. Cp. _Annales Ric. II_, p. 225.\n47. _Que non audiuit auris_, &c. The same expression is used by Adam of\nUsk about the king\u2019s proceedings in this parliament at Shrewsbury (p.\n49 ff. These transactions are related, but not very intelligibly, in\nthe continuation of the _Eulogium Historiarum_, iii. 378. It seems\nthat the king summoned the archbishop and bishops to his Council\nat Nottingham, and used their influence to obtain from the city of\nLondon and the seventeen counties adjacent acknowledgements of guilt\nand payments of money to procure pardon. After this the king ordered\nthat the archbishops, bishops, abbots, &c., and also the individual\ncitizens of towns, should set their seals to blank parchments, wherein\nafterwards a promise to keep the statutes of the last parliament was\ninscribed, to which it was supposed that the king intended to add\nacknowledgements placing the persons in question and their property\nat his own disposal: cp. Monk of Evesham, p. 147. These last are\nthe \u2018blanche-chartres\u2019 spoken of below called \u2018blanke chartours\u2019 in\nGregory\u2019s Chronicle, p. 101, where the form of submission sent in by\nthe city of London, \u2018in plesauns of the kynge and by conselle and helpe\nof Syr Roger Walden, Archebischoppe of Cauntyrbury ande Syr Robert\nBraybroke, Byschoppe of London,\u2019 is given in full, pp. 98-100. See\nalso _Rot. Parl._ iii. 426, 432, where they are referred to as \u2018les\nRemembrances appellez Raggemans ou blanches Chartres.\u2019\n73. _pharisea_: that is, hypocritically submissive to the king.\n77. _melior_: comparative for superlative; so \u2018probacior,\u2019 l. 79.\n85 f. Gower attributes Henry\u2019s exile to what was probably the true\ncause, namely the king\u2019s jealousy of his popularity and fear that he\nmight take the lead in opposition to the newly established arbitrary\nsystem of government. The very occasion of the quarrel with the duke of\nNorfolk, an allegation on the part of Henry that the duke of Norfolk\nhad warned him of danger from Richard and had said that the king could\nnot be trusted to keep his oaths, made it difficult to take more\nsummary measures against him at that moment. Indeed it seems probable\nthat the conversation was reported to the king with a view to obtain a\ncontradiction of the design imputed to him. Adam of Usk says definitely\nthat the king\u2019s object in appointing the duel at Coventry was to get\nrid of Henry, and that Richard had been assured by astrologers that the\nduke of Norfolk would win; but that on seeing them in the lists he was\nconvinced that Henry would be the victor, and therefore he broke off\nthe duel and banished both, intending shortly to recall the duke of\nNorfolk (p. 23). It is noteworthy that Gower makes no mention whatever\nof the duke of Norfolk here.\n128 (_margin_). It cannot of course be supposed that Henry embarked at\nCalais. Probably he sailed from Boulogne. Froissart says that his port\nof departure was Vannes in Brittany, but he expresses some uncertainty\nabout the matter, and his whole account here is hopelessly inaccurate\n(xvii. 171, ed. Kervyn de Lettenhove).\n137. _nepote_: that is Thomas, son of the late earl of Arundel; see l.\n130, _margin_.\n160 ff. The suggestion here that Richard foresaw the coming of Henry\nand went to Ireland through fear of it, is of course absurd. At the\nsame time it is certain that he received warnings, and that in view of\nthese his expedition to Ireland was very ill-timed. The statement in\nthe margin, that he fatally wasted time in Ireland, is supported both\nby the English annalists and by Creton. In the _Annales Ric. II_ we\nread that a week was wasted by Richard\u2019s hesitation as to the port from\nwhich he should sail (p. 248), and Creton says that Richard was delayed\nby the treacherous advice of the duke of Aumerle, who induced him to\nleave the levying of troops in Wales to the earl of Salisbury and to\nembark at his leisure at Waterford (_Archaeologia_, xx. 312). Nothing\nis said of unfavourable winds in any of these authorities, except that\nCreton observes that the news of Henry\u2019s landing was delayed by the bad\nweather (p. 309). Henry landed July 4, and Richard was in Wales before\nthe end of the month.\n188. There is no authority for reading \u2018sceleris\u2019 in this line, as the\nformer editors have done. Presumably \u2018sceleres\u2019 is for \u2018celeres,\u2019 and\nthis form of spelling is found occasionally elsewhere in the MSS.,\nas conversely \u2018ceptrum\u2019 frequently for \u2018sceptrum.\u2019 It is not easy to\ntranslate the line, whatever reading we may adopt. It seems to mean\n\u2018So in their ignorance they hesitate,\u2019 (\u2018few show themselves quick in\naction\u2019).\n205. _mundum nec abhorruit istum_, \u2018nor renounced this world\u2019: \u2018istum,\u2019\nas usual, for \u2018hunc.\u2019\n244. _Augusti mensis._ Richard left Flint on Aug. 19, and arrived in\nLondon Sept. 2 (_Annales Ric. II_, p. 251).\n256. _Humfredum natum_: that is Humphrey, the young son of the duke of\nGloucester. Richard had taken him to Ireland, and on hearing of the\nlanding of Henry had ordered him to be confined, together with young\nHenry of Lancaster, in Trim castle (Walsingham, ii. 233).\n272. _transit moriens._ He died apparently on the way back from\nIreland, in Anglesea according to Adam of Usk, who says that he was\npoisoned (p. 28). Walsingham says that he died of \u2018pestilence\u2019 (ii.\n242): cp. _Annales Henrici IV_, p. 321 (Rolls Series, 28. 3).\n276. _Cignus_: apparently the young duke of Gloucester is here meant,\nand it is not intended to state that he was killed by grief for the\nloss of his father, but that his mother died of grief for him: cp.\n_Annales Henrici IV_, p. 321.\n286. _dies Martis_, Tuesday, Sept. 30. Richard\u2019s renunciation was made\non Sept. 29 (_Rot. Parl._ iii. 416 ff.).\n300 ff. The demise of the crown made new writs necessary, but the same\nparliament met again six days later (Oct. 6).\n310. _verbalis ... non iudicialis._ This appears to mean that the\nproceedings were confined to a recital of the circumstances connected\nwith the deposition of Richard, and that no parliamentary business was\ndone until after the coronation, which took place on the next Monday,\n332 ff. The threefold right is stated here by Gower in the same way as\nby Chaucer:\n  \u2018O conquerour of Brutes Albioun,\n  Which that by lyne and free eleccioun\n  Ben verray kyng,\u2019 &c.\nIn the margin, however, Gower places the right by conquest last, and\ntempers the idea of it by the addition \u2018sine sanguinis effusione.\u2019\nHenry\u2019s challenge claimed the realm by descent through \u2018right line of\nblood\u2019 (that is, apparently, setting aside descent through females, cp.\n_Eulog. Hist. contin._ iii. 383) and by \u2018that right which God of his\ngrace hath sent me ... to recover it\u2019 (that is, by conquest). To these\nwas added the right conferred by parliamentary election. It is not at\nall necessary to suppose that he relied on the legend about Edmund\nCrouchback, which had been officially examined and rejected (Adam of\nUsk, p. 30). His reference to Henry III may have been occasioned only\nby the fact that he was himself of the same name, and would come to the\nthrone as Henry IV.\n324. That is Oct. 13, the Translation of Edward the Confessor.\n341. _augit._ This form is given by all the MSS.\n352 ff. _Rot. Parl._ iii. 426.\n364 ff. _Rot. Parl._ iii. 425.\n368 ff. _Rot. Parl._ iii. 430 ff.\n378 ff. _Rot. Parl._ iii. 449 ff.\n384 ff. This refers to the fact that the dukes of Aumerle, Surrey,\nand Exeter, the marquis of Dorset, and the earl of Gloucester, were\ncondemned to lose the titles of duke, marquis, and earl respectively.\nThe case of the earl of Salisbury was reserved for future decision by\ncombat with lord de Morley.\n388 f. This seems clearly to imply that Bagot was eventually pardoned,\nand this conclusion is confirmed by _Rot. Parl._ iii. 458 (overlooked\nby the author of Bagot\u2019s life in the _Dict. of National Biography_),\nwhere there is record of a petition presented by the Commons for the\nrestoration of his lands (Feb. 1401), which seems to have been granted\nby the king.\n394 ff. This is confirmed by Walsingham, ii. 242, and _Annales Henrici\n402 f. Holland and Kent are the former dukes of Exeter and Surrey, now\nearls of Huntingdon and Kent. Spenser is the former earl of Gloucester.\n417 f. Kent and Salisbury were put to death by the populace at\nCirencester, and Despenser at Bristol. The earl of Huntingdon was\ncaptured and irregularly executed in Essex.\n420 ff. For the feeling in London cp. _Chronique de la Tra\u00efson_, pp.\n432 ff. The statement here is not that Richard deliberately starved\nhimself to death on hearing of the failure of the rising and the death\nof his associates, but that he lost hope and courage and could not eat,\n\u2018quod vix si prandia sumit, Aut si sponte bibit vinum,\u2019 and that he\ndesired the death which came to him. This is not an incredible account,\nand it is fairly in accordance with the best evidence. Most of the\ncontemporary authorities give starvation as the cause, or one of the\ncauses, of death, and the account of it given in our text agrees with\nthat of Walsingham (ii. 245), _Annales Henrici IV_, p. 330, _Eulog.\nHist. contin._ iii. 387. The Monk of Evesham mentions this commonly\naccepted story, but thinks it more probable that he was starved\ninvoluntarily: \u2018Aliter tamen dicitur et verius, quod ibidem fame\nmiserabiliter interiit,\u2019 and this is also the assertion of the Percies\u2019\nproclamation (Harding\u2019s Chronicle, ed. Ellis, p. 352). Creton says,\n  \u2018Apres le roy de ces nouvelles,\n  Qui ne furent bonnes ne belles,\n  En son cuer print de courroux tant,\n  Que depuis celle heure en avant\n  Oncques ne menga ne ne but,\n  Ains covint que la mort recut,\n  Comme ilz dient; maiz vrayement\n  Je ne croy pas ensement:\u2019\nand he proceeds to say that he rather believes that Richard is\nstill alive in prison (_Archaeologia_, xx. p. 408). Adam of Usk (p.\n41) says that Richard was brought almost to death by grief and the\ndisappointment of his hopes, but that his death was partly caused\nby the scantiness of the food supplied to him. The _Chronique de la\nTra\u00efson_ tells the story about Piers Exton, which was afterwards\ncommonly accepted by historians, but this was certainly not current at\nthe time in England.\n462 ff. The epithet \u2018pius,\u2019 which Gower attaches to Henry\u2019s name in\nthis passage, means in his mouth \u2018merciful,\u2019 and in the margin the\n\u2018pietas\u2019 of the new king is contrasted with the \u2018cruelty\u2019 of Richard,\nthe vice to which Gower chiefly attributes his fall. There is no doubt\nthat the execution of Arundel and the murder of Gloucester (or the\npopular opinion that he had been murdered) produced a very sinister\nimpression, and caused a general feeling of insecurity which was very\nfavourable to Henry\u2019s enterprise. It is true also that Henry showed\nhimself scrupulously moderate at first in his dealings with political\nopponents. Gower expresses the state of things pretty accurately, when\nhe says below:\n  \u2018R. proceres odit et eorum predia rodit,\n  H. fouet, heredesque suas restaurat in edes;\n  R. regnum vastat vindex et in omnibus astat,\n  Mulset terrorem pius H., que reducit amorem.\u2019\n486. This is a perilously near approach to the Wycliffite doctrine.\nREX CELI ETC. (p. 343)\nThis piece is here connected by its heading with the _Cronica\nTripertita_, but it occurs also in the Glasgow MS. independently and\nin the Trentham MS. as a sequel to the poem _In Praise of Peace_, with\nthe following in place of the present heading, \u2018Explicit carmen de\npacis commendacione.... Et nunc sequitur epistola, in qua idem Iohannes\npro statu et salute dicti domini sui apud altissimum deuocius exorat.\u2019\nThe poem itself is an adaptation of the original version of _Vox\nClamantis_, vi. cap. 18: see vol. iii. p. 554.\nH. AQUILE PULLUS ETC. (p. 344)\nThe word \u2018Prophecia\u2019 in the margin seems to be intended to recall the\nsupposed prophecy of Merlin about the \u2018filius (or pullus) aquilae\u2019\n(_Archaeol._ xx. p. 257, Adam of Usk\u2019s Chronicle, p. 133).\nThese four lines immediately follow the _Cronica Tripertita_ in the\nGlasgow and Hatton MSS., and are themselves followed by two quotations\nfrom the Psalms (lxxxviii. 23, xl. 3):\n\u2018Nichil proficiet inimicus in eo, et filius iniquitatis non apponet\nnocere ei.\u2019\n\u2018Dominus conseruet eum, et viuificet eum, et beatum faciat eum in\nterra, et non tradat cum in animam inimicorum eius.\u2019\nIn the Trentham MS. we have the lines \u2018H. aquile pullus,\u2019 and the above\nquotations, subjoined to the first eight lines of \u2018O recolende,\u2019 as\npart of the dedication of the _Cinkante Balades_: see vol. i. p. 336.\n1. _aquile pullus_: Henry is called so because his father was named\nJohn and used the eagle as one of his cognisances: cp. Adam of Usk,\np. 24, \u2018pullus aquile, quia filius Iohannis.\u2019 The reference is to a\nprophecy, one form of which is quoted by the editor of Adam of Usk\u2019s\nChronicle, p. 133. For the use of the eagle by John of Gaunt see\nSandford\u2019s _Genealogical History_, p. 249.\n2. _colla._ The reading of S may be supported by reference to _Vox\nClamantis_, vi. 876, where our author in borrowing from the _Aurora_\nsubstitutes \u2018bella\u2019 for \u2018corda\u2019 or \u2018colla.\u2019\n3. _aquile ... oleum_: this is the oil produced for Henry\u2019s coronation,\nwhich was said to have been miraculously delivered to Thomas \u00e0 Becket\nin a vial enclosed within an eagle of gold, and deposited by him in\nthe church of St. Gregory at Poitiers. It was said to have been\nbrought to England by Henry, first duke of Lancaster, and to have been\ndelivered by him to the Black Prince. Thus it came into the possession\nof Richard II, who is said to have worn it constantly about his neck.\nHe had desired to be re-anointed with this oil, but archbishop Arundel\nhad refused to perform the ceremony (_Annales Henrici IV_, pp. 297-300,\n_Eulog. Hist. contin._ iii. 380).\nO RECOLENDE, ETC. (p. 345)\nThe first eight lines of this appear in the Trentham MS. in combination\nwith \u2018H. aquile pullus\u2019 as part of the dedication of the _Cinkante\nBalades_.\n16 ff. For \u2018pietas,\u2019 \u2018pius,\u2019 see note on _Cronica Tripertita_, iii. 462.\nCARMEN SUPER MULTIPLICI VICIORUM PESTILENCIA (p. 346)\n\u2018Putruerunt et corrupte sunt,\u2019 &c. This is in fact a quotation from\nthe Psalms, \u2018Putruerunt et corruptae sunt cicatrices meae a facie\ninsipientiae meae,\u2019 xxxvii. 6. (xxxviii. 5).\n32. _quasi Iouiniani._ Already in the _Vox Clamantis_ we have had\nreference to the \u2018new Jovinian\u2019 who is a sower of heresy (vi. 1267),\nand the person meant is no doubt Wycliffe. Jovinian, the opponent of\nJerome on the marriage question, is taken as a type of the ecclesiastic\nof lax principles. Milman calls Jovinian and Vigilantius \u2018premature\nProtestants\u2019 (_History of Christianity_, Bk. III. ch. iv).\n36. _sub grossa lana_: an allusion perhaps to the simple russet garb of\nWycliffe\u2019s poor priests.\n52 ff. Cp. _Vox Clamantis_, ii. 437 ff., whence many of these lines are\n54. _mortis ymago_: that is, the mortal creature.\n86. \u2018time\u2019 was probably written originally for \u2018stude\u2019 in SCH, as\nwell as in F, but it was perceived perhaps that \u2018reuereri,\u2019 which was\nrequired for the rhyme, would not stand as an imperative. Similarly in\nline 88 \u2018Que fantasias aliter tibi dant\u2019 stood no doubt originally in\nSCH, and was altered for grammatical reasons.\n181 f. This couplet is repeated from _Vox Clamantis_, vi. 861 f.\n190. _quam prius_, for \u2018prius quam,\u2019 as frequently: cp. ll. 202, 292.\n199. This line is from Ovid, _Metam._ vii. 826, \u2018Credula res amor est,\u2019\n&c., and is quite without sense as it stands here: cp. _Vox Clamantis_,\n246 ff. Cp. _Vox Clamantis_, vi. 445 ff.\n250. _semel nisi_, i.e. \u2018once only\u2019 for \u2018non nisi semel\u2019: cp. _Vox\nClamantis_, iii. 22.\n312. _bis deno Ricardi regis in anno._ The twentieth year of Richard II\nis from June 22, 1396 to the same date of 1397. The arrests of Arundel\nand Gloucester took place in the first few days of the twenty-first\nyear.\nDE LUCIS SCRUTINIO (p. 355)\nThe Ecton MS. (E) gives a different form of the marginal notes, as\nfollows:     6. Nota de luce prelatorum et curatorum.    18. Nota\nde luce professorum.     30. Nota de luce regum.     44. Nota de\nluce procerum.     51. Nota de luce militum.     58. Nota de luce\nlegistarum et causidicorum.      67. Nota de luce mercatorum.\n79. Nota de luce vulgari in patria.    89. Nota quod Iohannes Gower\nauctor huius libri hic in fine tenebras deplangens pro luce optinenda\ndeum exorat.\n25 ff. See _Praise of Peace_, 225 ff.\n64 f. Cp. _Vox Clamantis_, v. 703.\n91 ff. The language is of course figurative: we must not assume that\nthe author is referring to any physical blindness.\nECCE PATET TENSUS ETC. (p. 358)\nThis piece is found in the Trentham MS. f. 33 v^o, following the\n_Cinkante Balades_. It is probably imperfect at the end, the manuscript\nhaving lost the next leaf.\n25. _que naturatur_, &c., \u2018which is irresistibly disposed to that\nwhich is unlawful.\u2019 This seems to be the meaning, but it is awkwardly\nexpressed.\nEST AMOR ETC. (p. 359)\nThis piece occurs also in combination with the _Traiti\u00e9_: see vol. i.\np. 392. For the substance of it cp. _Vox Clamantis_, v. 53 ff.\nQUIA VNUSQUISQUE ETC. (p. 360)\nThe form given by G is practically identical with that of the Fairfax\nMS. That of the text, as given by SCH, varies from it in the first\nparagraph, where it adopts the wording found in the second recension\ncopies, BTA. See vol. iii. pp. 479 and 550.\n10. The word \u2018meditantis\u2019 is written over an erasure in G.\n11 ff. This paragraph, as finally rewritten, seems intended to\ninclude the _Cronica Tripertita_ as a sequel to the _Vox Clamantis_:\ncp. p. 313, where in the note which connects the two works language\nis used very similar to that which we have here. The author in his\nretrospective view of Richard\u2019s reign has brought himself to feel that\nthe earlier calamities were a divine warning, by the neglect of which\nthe later evils and the final catastrophe had been brought about. It\nhas already been pointed out (vol. iii. p. 550) that in the Fairfax MS.\nthis account of the author\u2019s books is completely separated from the\ntext of the _Confessio Amantis_ and is written in a later hand, the\nsame in fact which we have here in the All Souls MS.\nENEIDOS BUCOLIS ETC. (p. 361)\nThese lines, which Gower says were kindly sent to him by \u2018a certain\nphilosopher\u2019 (not \u2018quidam Philippus,\u2019 as printed by the Roxburghe\neditor) on the completion of his three books, are found also at the end\nof the Fairfax MS. The author is probably the same as that of the four\nlines \u2018Quam cinxere freta,\u2019 &c., appended to the _Confessio Amantis_,\nwhich are called \u2018Epistola super huius opusculi sui complementum\nIohanni Gower a quodam philosopho transmissa.\u2019 I have ventured on the\nconjecture that this philosopher was in fact Ralph Strode, whom Chaucer\ncouples with Gower in the last stanza of _Troilus_ with the epithet\n\u2018philosophical,\u2019 and of whom we know by tradition that he wrote elegiac\nverse.\nO DEUS IMMENSE ETC. (p. 362)\nThere is no reason why the heading should not be from the hand of\nthe author, though added of course somewhat later than the date of\ncomposition. The phrase \u2018adhuc viuens\u2019 or \u2018dum vixit\u2019 does not seem to\nbe any objection to this. It is used with a view to future generations,\nand occurs also in the author\u2019s account of his books (p. 360, l. 4).\n2. _morosi_: opposed here to \u2018viciosi\u2019; cp. l. 57 and _Epistola_ (p.\n7. _foret_, \u2018ought to be.\u2019\n19. Isaiah xxxiii. 1.\n49. Cp. _Traiti\u00e9_, xv. 7, &c.\n62. _habet speciale_, \u2018keeps as a secret.\u2019\n74. _recoletur_: apparently meant for subjunctive.\nQUICQUID HOMO SCRIBAT, ETC. (p. 365)\nOf the three forms given here we must suppose that of the Trentham MS.\nto be the earliest. It is decidedly shorter than the others, it has\nno prose heading, and it names the first year of Henry IV in such a\nmanner that we may probably assign it to that year. The poet\u2019s eyesight\nhad then failed to such an extent that it was difficult for him any\nlonger to write; but complete blindness probably had not yet come on,\nand he does not yet use the word \u2018cecus.\u2019 Of the other two forms it\nis probable that that given by S is the later, if only because the\nprecise date is omitted and the very diffuse heading restrained within\nreasonable limits. S, it is true, ends with this piece, while CHG have\nthe later pieces; but these were probably added as they were composed,\nand the All Souls book may have been presented to archbishop Arundel\nbefore the last poems were written.\nThis concluding piece is written in S in the same hand as the\n_Epistola_ at the beginning of the book, the heading apparently\nover the writing of another hand, some parts as \u2018dicitur,\u2019 l. 2,\n\u2018tripertita--tempore,\u2019 2, 3, being obviously over erasure. The\noriginal hand remains for \u2018est qualiter ab illa Cronica que,\u2019 \u2018in\nAnglia--rerum,\u2019 \u2018varia carmina--quia.\u2019\nORATE PRO ANIMA ETC. (p. 367)\nI have no doubt that this exhortation was set down by Gower himself,\nwho had probably arranged before his death for the promised indulgence,\nfollowing the principle laid down in the last poem of the collection,\nof being his own executor in such matters. The verses \u2018Armigeri\nscutum,\u2019 &c., which are appended in the Glasgow MS. were originally\nupon his tomb, and they have every appearance of being his own\ncomposition: cp. p. 352, ll. 217 ff. Berthelette after describing the\ntomb says, \u2018And there by hongeth a table, wherin appereth that who so\neuer praith for the soule of John Gower, he shall, so oft as he so\ndothe, haue a thousande and fyue hundred dayes of pardon.\u2019\nPRESUL, OUILE REGIS, ETC. (p. 368)\nThis is evidently addressed to archbishop Arundel. The comet referred\nto is no doubt that of March, 1402. The evils complained of are the\nconspiracies against the king, and we are told by the chroniclers that\nthe appearance of this comet in the north was taken as a presage of the\ntroubles in Wales and in Northumberland: cp. Walsingham, ii. 248. Adam\nof Usk, who saw it when on the Continent, says it was visible by day as\nwell as by night, and that it probably prefigured the death of the duke\nof Milan, whose arms were also seen in the sky (p. 73).\nDICUNT SCRIPTURE ETC. (p. 368)\n5. The neglect complained of is of prayers for the soul of the\ndeparted. Gower seems to have followed his own precept and made\narrangements for some of the prayers in his lifetime, though others are\nprovided for by his will. Berthelette in his preface to the _Confessio\nAmantis_ (1532) speaks of Gower\u2019s place of burial as having been\nprepared by himself in the church of St. Mary Overes, \u2018where he hath of\nhis owne foundation a masse dayly songe. And more ouer he hath an obyte\nyerely done for hym within the same churche, on fryday after the feaste\nof the blessed pope saynte Gregory.\u2019 St. Gregory\u2019s day is March 12.\nFOOTNOTE:\n[819] Dr. Stubbs says that the earls of Worcester and Wiltshire\nwere appointed to represent the clergy on this commission, as on\nthat mentioned _Rot. Parl._ iii. 360, which consists of the same\npersons; but the official record is as given above, and the commission\nafterwards acted on its powers without requiring the presence of either\nof these two lords (_Rot. Parl._ iii. 369).\nGLOSSARY\nThe Glossary is not intended as a complete record of Gower\u2019s Latin\nvocabulary. It is a list of words which are unclassical in form or\nusage, or seem to present some difficulty, with select references and\noccasional explanations. Regular differences of spelling, such as _e_\nfor _ae_ and _ci_ for _ti_ are passed over without notice. The Roman\nnumbers without letters prefixed indicate books of the _Vox Clamantis_,\nEp. stands for the _Epistola_ at the beginning of the volume, C. T.\nfor _Cronica Tripertita_, V. P. for _Carmen super multiplici Viciorum\nPestilencia_, L. S. for _Tractatus de Lucis Scrutinio_, and the other\npieces are represented by their opening words. A few references only\nare given, and common usages are illustrated chiefly from the first\nbook of the _Vox Clamantis_.\n  =abhominacio=, _s._ C. T. iii. 33.\n  =abhorreo=, _v. a._ i. 1084, shrink from, i. 1020*, be repulsive to;\n    =abhorret= _as subj._ vii. 186.\n  =abortus=, &c. _for_ \u2018obortus,\u2019 &c. i. 885.\n  =absto=, _v._ ii. 9, cease to exist.\n  =accidia=, _s._ vii. 817, sloth.\n  =accidiosus=, _a._ iii. 2069, vii. 817 ff., slothful.\n  =Acephalus=, iii. 956, iv. 715.\n  =aera=, _s. nom. sing._, iii. 831 (_also_ =aer=, e.g. iii. 837).\n  =\u0100gam\u0115non=, i. 988.\n  =agon=, _s._ i. 1124, C. T. iii. 464, contest, action.\n  =aliqualis=, _a._ i. 486, (not) any.\n  =aliquis=, _for_ \u2018quisquam,\u2019 i. 261.\n  =alter= (= different) i. 21.\n  =altero=, _v. a._ i. 534, change.\n  =ambassi\u0103tor=, _s._ C. T. iii. 107.\n  =ammodo= (=amodo=), _adv._ i. 196, 495, 2146, henceforth, now.\n  =amurca=, _s._ i. 359, scum.\n  =ancer=, _for_ \u2018anser,\u2019 i. 518.\n  =angelicus=, _a._ iii. 283.\n  =Anth\u0115nor=, i. 963.\n  =antifrasis= _s._ vii. 507, contradiction.\n  =antitodum=, _s._ vi. 828, antidote.\n  =aperculus=, _s._ i. 305.\n  =apex=, _s._ vii. 746, letter, vii. 1076, crown.\n  =\u0101pocapatus=, _a._ iv. 354, cut short.\n  =\u0101pocap\u0113=, _s._ v. 820, cutting short.\n  =appello=, _v._ C. T. ii. 77 ff., accuse.\n  =approprio= (=aproprio=), _v. a._ i. 198.\n  =aproprio=, _see_ =approprio=.\n  =aquilonicus=, _a._ C. T. i. 55, northern.\n  =archanum=, _for_ \u2018arcanum,\u2019 V. P. 64.\n  =artes=, i. 474, _see Notes_.\n  =assessus=, _pp._ vi. 425, prepared.\n  =assisa=, _s._ vi. 426, assise.\n  =\u0100thenis=, _abl. pl._ v. 1011.\n  =augo=, _v. a._ C. T. iii. 341 (_also_ =augeo=, as \u2018Rex celi\u2019 &c. 45).\n  =August\u012bnensis=, _a._ C. T. ii. 153.\n  =Bachus=, _for_ \u2018Bacchus,\u2019 i. 949.\n  =b\u0101ro=, _s._ C. T. 152, =b\u0103ro=, \u2018O recolende\u2019 &c. 10.\n  =bercarius=, _s._ iii. 1761, shepherd.\n  =biceps=, _a._ i. 227, two-edged.\n  =bl\u0103dum=, _s._ i. 318, corn-crop.\n  =Bo\u0113tes=, _for_ \u2018Bo\u014dtes,\u2019 i. 139.\n  =bombizo=, _v._ i. 811, buzz.\n  =botrus=, _s._ ii. 219, bunch of grapes.\n  =brauium=, _s._ iv. 847, prize.\n  =bruchus=, _s._ i. 603, caterpillar.\n  =C\u0101l\u012dsia=, C. T. ii. 47, =Calisie= (_pl._), C. T. iii. 133, Calais.\n  =C\u0101m\u0115lion=, _s._ iv. 826.\n  =camera=, _s._ i. 471, chamber.\n  =c\u0101non=, _s._ iv. 359, rule.\n  =c\u0101nonicus=, _s._ iv. 359.\n  =C\u0101pan\u0115us=, i. 985.\n  =capitale=, _s._ iii. 1801, head-dress.\n  =capitaneus=, _s._ i. 921, captain.\n  =capitosus=, _a._ \u2018Est amor\u2019 &c. 4, headstrong.\n  =capitulum=, _s._ chapter.\n  =captiuo=, _v._ C. T. ii. 70, arrest.\n  =carecta=, i. 285, cart.\n  =caribdis=, _for_ \u2018Charybdis,\u2019 C. T. iii. 23.\n  =carta=, _s._ C. T. ii. 16, charter.\n  =catallum=, _s._ C. T. i. 144, _pl._ C. T. i. 22, property.\n  =catasta=, _s._ i. 682, cage.\n  =cathena=, _for_ \u2018catena,\u2019 i. 400.\n  =cautela=, _s._ vi. 29, trick.\n  =celsithronus=, i. 2068.\n  =celsitonans=, i. 26.\n  =ceptrum=, _for_ \u2018sceptrum,\u2019 iii. 579.\n  =Cerem=, _for_ \u2018Cererem,\u2019 v. 812.\n  =cerpo=, _for_ \u2018serpo,\u2019 iii. 1963.\n  =cessit=, _for_ \u2018cessat,\u2019 Ep. 11.\n  =Cha\u00ffm=, i. 1117, Cain.\n  =choruscho=, _for_ \u2018corusco,\u2019 i. 23.\n  =cicius=, _adv._ i. 846, iv. 207, rather.\n  =ciclus=, _s._ ii. 241, cycle.\n  =Cilla=, _for_ \u2018Scylla,\u2019 i. 1951.\n  =citharist\u0115us=, _a._ vii. 753, of the harp.\n  =claustralis=, _s._ iv. 273, 828, monk;\n  =claustrum=, _s._ iii. 379, cloister.\n  =clerus=, _s._ iii. 1.\n  =cognicior=, _a. comp._ i. 1112.\n  =comitissa=, _s._ C. T. ii. 203, countess.\n  =comitiua=, _s._ C. T. iii. 139, company.\n  =compacior=, _v._ i. 1330, 1545, iv. 272, sympathize (with).\n  =compotus=, _s._ iii. 1397, account.\n  =concerno=, _v._ v. 127, look at.\n  =concito=, _adv._ i. 1955, quickly.\n  =concomitor=, _v._ vi. 786.\n  =condignum=, _s._ iii. 1564, desert.\n  =condignus=, _a._ iv. 556, suitable.\n  =confrater=, _s._ iv. 63, brother in religion.\n  =congradior=, _for_ \u2018congredior,\u2019 i. 308.\n  =conroto=, _v._ i. 1194, whirl about.\n  =consiliaris=, _s._ \u2018O deus\u2019 &c. 13.\n  =consiliator=, _s._ \u2018O deus\u2019 &c. 33.\n  =constellacio=, _s._ i. 141.\n  =contemplor=, _v. pass._ Ep. 4.\n  =contritus=, _a._ C. T. iii. 206.\n  =corditer=, _adv._ C. T. iii. 315, heartily.\n  =cordula=, _s._ iv. 509, string (of a musical instrument).\n  =cornuto=, _v._ i. 245, push with horns.\n  =corona=, iii. 1763, 2104, tonsure.\n  =corrodium=, _s._ iv. 215, _see Notes_.\n  =c\u014dt\u012ddianus=, _a._ ii. 164.\n  =co-vnatus=, _a._ C. T. i. 131, assembled.\n  =crapulus=, _s._ i. 280, _see Notes_.\n  =crasso=, _v._ iii. 122, iv. 71, fatten.\n  =Cristicola=, iii. 310, Christian.\n  =cr\u014dnica=, _s._ i. 670, C. T. iii. 489, chronicle, record.\n  =crucifer=, _s._ i. 1087, cross-bearer.\n  =cupero=, _v._ for \u2018recupero,\u2019 v. 214.\n  =cura=, _s._ iii. 1315 ff. cure of souls.\n  =curatus=, _s._ iii. 1322, parish priest.\n  =curo=, _v._ iii. 1344, have a cure of souls.\n  =cy\u0306n\u014dmia=, _s._ i. 1603, dog-fly (\u03ba\u03c5\u03bd\u03cc\u03bc\u03c5\u03b9\u03b1) (?).\n  =Dauiticus=, _a._ iii. 365, of David.\n      614, 868, 872, 1240, &c. with, by reason of, for the sake of.\n  =decasus=, ii. 30, vii. 1242, fall.\n  =decaudo=, _v._ v. 819, curtail.\n  =d\u0113cimo=, _v._ v. 785, take tithe.\n  =dedico=, _v._ iii. 943, refuse.\n  =dedignosus=, _a._ \u2018Est amor\u2019 &c. 11.\n  =defendo=, _v._ v. 719, forbid.\n  =deforis=, _adv._ i. 63, outside.\n  =deliciosus=, _a._ i. 196.\n  =denaturo=, _v._ i. 979, v. 637, degenerate, misbehave.\n  =dentale=, _s._ i. 283, ploughshare.\n  =derogo=, _v._ vi. 29, obtain.\n  =desuper=, _adv._ i. 96, vii. 678. &c. on high.\n  =dextrarius=, _s._ i. 639, steed.\n  =a dextris=, i. 31.\n  =digito=, _v. a._ iii. 1004, lay finger to.\n  =disproprio=, _v._ iii. 680, cast aside.\n  =dissoluo=, _v._ vii. 549, spread out.\n  =distancia=, _s._ i. 965, difference.\n  =ditescere=, _v. a._ ii. 607, C. T. iii. 119, enrich.\n  =diuarico=, _v. a._ ii. 612, vii. 474, vary.\n  =di\u016dturnus=, _a._ i. 219.\n  =doleum=, _s._ _for_ \u2018dolium,\u2019 v. 777.\n  =dominati=, _s. pl._ iii. 297, \u2018dominions.\u2019\n  =dompnus=, _s._ iv. 34, 323 ff., _see Notes_.\n  =dubitatus=, _a._ i. 1561, doubtful.\n  =ducatus=, _s._ C. T. iii. 117, dukedom.\n  =ductilis=, _a._ iii. 1091, guiding; cp. i. 930.\n  =dummodo=, _for_ \u2018dum,\u2019 Ep. 11.\n  =eccho=, _for_ \u2018echo,\u2019 i. 376.\n  =econtra=, _adv._ i. Prol. 5, on the other hand.\n  =econuerso=, _adv._ ii. 102.\n  =edus=, _for_ \u2018haedus,\u2019 iv. 693.\n  =elem\u014dsyna=, _s._ iv. 263, alms.\n  =enim=, _with relat. pron._ vi. 740, 1238, cp. vii. 372, indeed.\n  =esse=, _inf. as subst._ ii. 437, 512, \u2018Rex celi\u2019 &c. 7.\n  =euinco=, _v._ vii. 67, acquire (?).\n      by, away from.\n  =excercitus=, _for_ \u2018exercitus,\u2019 i. 609.\n  =excetra=, ii. Prol. 51, serpent (?).\n  =executor=, _s._ p. 368 _marg._, executor of the dead.\n  =exemplicor=, _v._ vii. 925, warn by example.\n  =exennia=, _s. pl._ vi. 63, gifts.\n  =exilium=, _s._ i. 455, destruction.\n  =explanto=, _v._ C. T. iii. 255, root out.\n  =expresse=, _adv._ \u2018Vnanimes esse\u2019 &c. 2.\n  =exquo=, _conj._ ii. cap. xi. (_heading_), since.\n  =fatatus=, _pp._ C. T. iii. 356, fated.\n  =f\u0101uus=, _s._ ii. Prol. 77 (_but_ =f\u0103uus=, vi. 900).\n  =febricitor=, _v._ iv. 64, be fevered.\n      direct.\n  =figmentum=, _s._ vii. 1139, formation.\n  =florigeratus=, _a._ vi. 1365, flowery.\n  =forma=, _s._ iii. 1413, dignity.\n  =formalis=, _a._ iii. 1443, dignified.\n  =fortifico=, _v._ ii. Prol. 81.\n  =fossum=, _s._ i. 348, pitfall.\n  =frendeo=, _v._ i. 337, roar.\n  =fugat=, _subj. for_ \u2018fuget,\u2019 iii. 1498, vi. 1066.\n  =furo=, _v. a._ i. 853, 2106, stir up, infuriate\n  =gaiolis=, _s._ (_abl. pl._) i. cap. vi. (_heading_), gaols.\n  =garcio=, _s._ vii. 264, apprentice.\n  =geba=, _s._ iii. 86, _see Notes_.\n  =genuflexus=, _a._ \u2018Rex celi\u2019 &c. 53.\n  =gerarch\u012ba=, _s._ iii. 300, hierarchy.\n  =Gereon=, _for_ \u2018Geryon,\u2019 i. 447.\n  =gibbosus=, _a._ vii. 1455.\n  =girovago=, _v._ i. 124, wander about.\n  =gladiatus=, _pp._ iii. 366, armed with a sword.\n  =glosa=, _s._ iii. 941, \u2018Est amor\u2019 &c. 1, comment, explanation.\n  =graculus=, _s._ i. 681, jay.\n  =grauo=, _v._ n. vii. 1455, be an offence.\n  =grisus=, _a._ v. 797, grey.\n  =grossor=, _v._ _perh. for_ \u2018grassor,\u2019 vii. 167.\n  =grossus=, _a._ i. 251, coarse.\n  =gutta=, i. 70, gum.\n  =habundo=, _v. n._ i. 17, increase.\n  =H\u0103nibal=, vi. 1289.\n  =H\u0113l\u0115nus, H\u0115l\u0115nus=, i. 1002, 1153.\n  =Herebus=, _for_ \u2018Erebus,\u2019 i. 741.\n  =her\u0115mis=, _s._ ii. 261, desert.\n  =heremita=, _s._ V. P. 300, hermit.\n  =h\u0113ri=, _adv._ i. 245, yesterday, (=h\u0115ri=, iii.\n  =Hispannia=, i. 447.\n  =holocaustum=, _s._ i. 1854, sacrifice.\n  =humerale=, _s._ iii. 1799, vestment worn on the shoulders.\n  =I\u0103s\u014dnis=, _genit._ i. 263.\n  =idipsum=, ii. 585.\n  =illiceber=, _a._ vi. cap. xii. (_heading_), alluring.\n  =illicebrum=, _s. for_ \u2018illecebra,\u2019 vi. 854, allurement.\n  =illuc=, _for_ \u2018illic,\u2019 i. 57.\n  =imperialis=, _a._ C. T. iii. 458, royal.\n  =incantatus=, _pp._ iv. 799, C. T. ii. 13, charmed, deluded.\n  =incaustum=, _s._ ii. 1, ink.\n  =inchola=, _for_ \u2018incola,\u2019 i. 1215.\n  =incircumspectus=, _a._ i. 907, incautious.\n  =ineternum=, _adv._ i. 1756, \u2018Rex celi\u2019 &c. 6.\n  =inficio=, _v._ iv. 236, unmake (_also_ taint, pollute, iv. 438, &c.).\n  =infra=, _prep._ C. T. ii. 95 (_marg._), iii. 401 (_marg._), within:\n  =inmunis=, _a._ vi. 1307, innocent.\n  =inqui\u0115to=, _v._ vii. 892.\n  =interius=, _comp. n. as subst._ i. Prol. 12, 1361.\n  =interuter=, _a._ ii. 188, each in turn (?).\n  =intitulo=, _v._ i. 126, vii. 158, take possession of (?).\n  =ioco=, _v. a._ ii. 188, C. T. ii. 181, mock at, greet with smiles.\n  =irracio=, _s._ i. 178, unreason.\n  =i\u016bbeo=, _v._ vi. 779 (_also_ =i\u016dbeo=).\n  =iubileum=, _s._ C. T. iii. 330.\n  =iudiciale=, _s._ iii. 1692, vi. 710, judgement.\n  =iugulum=, _s._ C. T. ii. 98, murder.\n  =iustifico=, _v._ C. T. ii. 223.\n  =latitanter=, _adv._ i. 481, secretly.\n  =latria=, _s._ iv. 819, service.\n  =lau\u0103crum=, _s._ ii. 7, baptism.\n  =l\u0115gatus=, _s._ iii. 664.\n  =legius=, _s._ vi. 581, subject.\n  =leuio=, _v._ v. 662, lighter.\n  =limpha=, _for_ \u2018lympha,\u2019 ii. 255.\n  =linquo=, _v. n._ i. 1572, cease.\n  =locuplex=, _for_ \u2018locuples,\u2019 vi. 133.\n  =Londonie= (_pl._), =Londonienses=, C. T. ii. 153, iii. 244, 268, 420.\n  =l\u016dcerna=, _s._ iii. 1077 (_also_ =l\u016bcerna=, e.g. L. S. 6).\n  =luxuracio=, _s._ iii. 209, wantonness.\n  =L\u0233s\u012bas=, ii. 290.\n  =maculo=, _v._ C. T. iii. 375, blame.\n  =madeo=, _v. a._ vii. 888, make wet.\n  =maius=, _adv._ i. 2010, any longer.\n  =malediccio=, _s._ i. 177, curse.\n  =manus=, _in phrases_, =ante manum=, vi. 438, 680,\n  =manutentus=, _pp._ C. T. ii. 61, (of an oath) taken.\n  =marg\u0101rita=, _s._ iv. 661.\n  =martir\u012dzatus=, _pp._ C. T. ii. 96.\n  =meminens=, _pres. part._ ii. Prol. 2.\n  =memor=, _a._ vi. 924, vii. 1428, remembered.\n  =mentalis=, _a._ \u2018O recolende\u2019 &c. 25.\n  =m\u0113r\u012ddianus=, _a._ i. 737.\n  =miles=, _s._ i. 1067, knight.\n  =milicia=, _s._ v. 3, knighthood.\n  =milicies=, _s._ i. 1265, knighthood.\n  =millesies=, _adv._ i. 1406.\n  =M\u012dn\u014ftaurus=, i. 273.\n  =ad minus=, vi. 1344, at least.\n  =misticus=, _for_ \u2018mysticus,\u2019 ii. 444, iii. 1838.\n  =mitto=, _v._ i. 1123, commit.\n  =mocio=, _s._ iii. 2091, motive.\n  =modernus=, _a._ iii. Prol. 56, V. P. 33, 134, of the present time.\n  =modo=, _adv._ Ep. 40, iii. 276 ff., 1258, now, at the present time.\n  =molendinum=, _s._ i. 402, mill.\n  =mollior=, _v. dep._ i. 41, soften.\n  =molosus=, _s._ for \u2018molossus,\u2019 i. 400, mastiff.\n  =monachus=, _s._ iii. 379.\n  =monialis=, _s._ iv. 553 ff., nun.\n  =m\u014dnoculus=, _a._ i. 405, one-eyed.\n  =mortifico=, _v._ C. T. ii. 110, kill.\n  =mulc\u0115bris=, _a._ v. 75, soothing.\n  =mulier=, _genit._ =muli\u0113ris=, i. 1255, iii. 1517.\n  =multiplico=, _v. n._ ii. 606.\n  =mundifico=, _v. a._ vii. 627, C. T. i. 192, cleanse.\n  =mundipotens=, _a._ vi. 398.\n  =murelegus=, _s._ i. 463, cat.\n  =necesse=, _s._ C. T. iii. 217, necessity.\n  =nefrendus=, _s._ i. 307, young pig.\n  =nephas, nephandus=, _for_ \u2018nefas,\u2019 \u2018nefandus,\u2019 i. 446, 1318.\n  =nequio=, _for_ \u2018nequeo,\u2019 Ep. 17.\n  =nisi=, _conj._ iii. Prol. 62, iii. 22, V. P. 250, (_used for_\n      \u2018non nisi\u2019) only.\n  =nisus=, vii. 226, hawk.\n  =nota=, _s._ i. 128, note of music.\n  =nouiter=, _adv._ i. 2011, anew.\n  =nouo=, _v. n._ iv. 678, be renewed.\n  =nullatenus=, _adv._ vi. cap. v. (_heading_).\n  =numquid=, _for_ \u2018nonne,\u2019 ii. Prol. 59, v. 280, vii. 484, 892, surely.\n  =nuper=, _adv._ i. 443, iii. 279 ff., formerly.\n  =\u014dbex=, _s._ C. T. ii. 3, hindrance.\n  =occianus=, _for_ \u2018oceanus,\u2019 i. 1954.\n  =occo=, _v._ vii. 448, cut off.\n  =\u014fester=, i. 603, gad-fly.\n  =oppono=, _v._ iii. 615, put questions.\n  =organa=, _s._ i. 103, vii. 299, musical instrument.\n  =or\u012dzon=, _s._ ii. 240, sky.\n  =ortus=, _for_ \u2018hortus,\u2019 i. 61.\n  =P\u0103lam\u0103des=, i. 987.\n  =palentinus=, _a._ i. 915.\n  =panellus=, vii. 1455, saddle.\n  =pannificus=, _a._ v. 782, of cloth-makers.\n  =parliamentum=, _s._ C. T. i. 129, iii. 284.\n  =pascua=, _s. fem._ i. 342, pasture.\n  =penna=, _s._ i. Prol. 37, pen.\n  =perambulus=, _a._ C. T. iii. 120, going about.\n  =perextra=, _adv._ iv. 645.\n  =perpetualis=, _a._ Ep. 48, \u2018O recolende\u2019 &c. 25, lasting.\n  =Philomena=, i. 99.\n  =ph\u012blosophus=, _s._ i. 588.\n  =pietosus=, _a._ C. T. iii. 388, merciful.\n  =pius=, _a._ i. 1264, vii. 1141, C. T. iii. 466 ff., merciful, gentle.\n  =placenda=, _s. pl._ iv. 714, acceptable offerings.\n  =placitus=, _a._ vii. 379, pleasing.\n  =plano=, _v._ i. 409, ii. 481, smoothe, stroke.\n  =plasma=, _s._ vii. 1233, creature.\n  =plasmator=, _s._ vii. 1233, creator.\n  =plaudo=, _v._ vii. 299, 753, be pleasing.\n  =pneuma=, _s._ iii. Prol. 106.\n  =p\u014dderis=, _s._ iii. 1787, surplice _or_ alb.\n  =polimitus=, _for_ \u2018polymitus,\u2019 _a._ iii. 1383, closely woven.\n  =pomposus=, _a._ iii. 76, C. T. ii. 82, iii. 366, arrogant.\n  =porcarius=, _s._ i. 313, swineherd.\n  =posse=, _inf. as subst._ i. 1176, iii. 582, power.\n  (=de=) =postfacto=, iii. 562, afterwards.\n  =practica=, _s._ iii. 1461, practice.\n  =prebenda=, _s._ iii. 1323, prebend.\n  =prelatus=, _s._ Ep. 41.\n  =prenosticum=, _s._ i. Prol. 13, presage.\n  =presbiter=, _s._ iii. 390, 1790, priest.\n  =presbiteralis=, _a._ L. S. 17, of the priesthood.\n  =presbitero=, _v. a._ iii. 1826, 2090, ordain priest.\n  =prestigiosus=, _a._ \u2018Est amor\u2019 &c. 13, full of tricks.\n  =prestimulo=, _v._ i. 576, sting (_but read rather_ \u2018perstimulo\u2019).\n  =presto=, _v._ v. 671, cause (_with inf._).\n  =presul=, _s._ iii. 34, prelate.\n  =preuarico=, _v. a._ iv. 679, 806, falsify.\n  =preuaricor=, _v. n._ i. 740, iii. 12*, 1701, L. S. 90, transgress.\n  =primas=, _s._ C. T. ii. 239, primate.\n  =prior=, _s._ iv. 318, prior (of a monastery).\n  =probitas=, _s._ vi. 938, prowess.\n  =Progne=, _for_ \u2018Procne,\u2019 i. 101.\n  =prophanus=, _for_ \u2018profanus,\u2019 C. T. Prol. 3.\n  =prophec\u012ba=, _s._ iv. 771, prophecy.\n  =propheta=, _s._ iv. 767.\n  =proprietarius=, _s._ iv. 897.\n  =proprio=, _v._ iii. 770, iv. 817, 838, appropriate.\n  =pr\u014ds\u0115l\u012dtus=, _s._ iv. 1011, proselyte.\n  =prothdolor=, _for_ \u2018prohdolor,\u2019 V. P. 234, C. T. ii. 1 (_also_\n  =protunc=, _adv._ i. cap. xiii. (_heading_) (_also_ \u2018pro tunc\u2019).\n  =proximior=, _a. comp._ i. 906, 974, nearer.\n  =psalmista=, _s._ V. P. 119.\n  =Pseudo=, iv. 788.\n  =quam=, _for_ \u2018quanto,\u2019 i. 1534.\n  =quamu\u012ds=, _conj._ i. 350.\n  =que=, _conj._ (_standing alone_) Ep. 25, i. Prol. 23, i. 54, 100,\n  =quicquid=, _for_ \u2018quicquam,\u2019 i. 412, 885, 1346.\n  =quid=, _for_ \u2018quicquid,\u2019 i. 1609, vii. 551.\n  =quiesco=, _v. a._ C. T. iii. 4, restrain.\n  =qu\u012dr\u012dto=, _v._ i. 804, cry out (like a boar).\n  =quis=, _for_ \u2018quisquam,\u2019 i. 184, 617, 716; =quid pro quo=, iii. 1223.\n  =quisque=, _for_ \u2018quicunque,\u2019 vi. 813, vii. 578.\n  =quod=, _conj._ i. 223, 541, so that, i. Prol. 22, i. 568, in order that.\n  =qu\u014ddammodo=, _adv._ vii. 1323.\n  =quodcunque=, _with negative_, i. 507.\n  =quoque=, _conj._ iii. Prol. 20, and.\n  =rector=, _s._ iii. 1319, rector (of a parish).\n  =redditus=, _s. for_ \u2018reditus,\u2019 i. 44.\n  =redio=, _for_ \u2018redeo,\u2019 i. 1190.\n  =refor=, _v._ ii. 505, reply.\n  =refundo=, _v._ i. 49, sprinkle.\n  =r\u0115iectus=, _pp._ L. S. 6.\n  =remordeo=, _v._ i. 1756, V. P. 175, remind, call to mind (?).\n  =replanto=, _v._ C. T. iii. 255.\n  =reprobus=, _a._ i. 1018, reprobate.\n  =residiuus=, _for_ \u2018recidiuus,\u2019 vii. 1124, C. T. ii. 343.\n  =responsalis=, _a._ C. T. iii. 380.\n  =retrocado=, _v._ ii. 329, fall back.\n  =retrogradus=, _a._ i. 1311, \u2018O deus\u2019 &c. 90.\n  =retrouersor=, _v._ ii. 229, be reversed.\n  =reviuus=, _a._ \u2018Rex celi\u2019 &c. 22.\n  =ribaldus=, _s._ iii. 1472, profligate person.\n  =Rinx=, i. 407 (name of a dog).\n  =Romipeta=, iii. 1551.\n  =rosans=, _pres. part._ vi. 1358, rose-bearing.\n  =rotundo=, _adv._ i. 1953, around.\n  =rumphea=, _for_ \u2018rumpia,\u2019 i. 863, sword.\n  =rusticitas=, _s._ i. 174, 513, country-people, country.\n  =sanccitum=, _s._ vi. 743, sentence.\n  =sanguinitas=, _s._ i. 1172, bloodiness.\n  =S\u0103turnus=, iii. 923.\n  =sceleres=, _for_ \u2018celeres\u2019 (?), C. T. iii. 188.\n  =scropha=, _for_ \u2018scrofa,\u2019 i. 309.\n  =scrutor=, _v. pass._ iv. 369.\n  =sedimen=, _s._ i. 359, dregs.\n  =s\u0113midemon=, _s._ iv. 214.\n  =s\u0115mitutus=, _a._ vii. 280.\n  =sepultum=, _s._ i. 1170, C. T. ii. 156, burial.\n  =seru\u012btus=, _s._ C. T. iii. 468.\n  =sexus=, _s._ i. 728, class.\n  =sibulus=, _a. for_ \u2018sibilus,\u2019 i. 551.\n  =sic quod=, i. Prol. 32, in order that.\n  =sicque=, _for_ \u2018sic,\u2019 i. 338.\n  =significatum=, _s._ vii. 952, meaning.\n  =similo=, _for_ \u2018simulo,\u2019 iv. 4.\n  =sinautem=, _conj._ iii. cap. xxvii. (_heading_), otherwise.\n  =sincopo=, _v. a._ v. 819, diminish.\n  =sinistro=, _v. n._ iii. 1525, do wrong.\n  =sintilla=, _for_ \u2018scintilla,\u2019 ii. 475.\n  =sollicitas=, _s._ iv. 112, labour.\n  =soph\u012ba=, _s._ ii. 370, wisdom.\n  =sotulares=, _s._ v. 805, shoes (?).\n  =spasmatus=, _pp._ i. 2011, seized with convulsions.\n  =specialis=, _a. as s._ vii. 243, L. S. 77, friend;\n    =speciale=, \u2018O deus\u2019 &c. 62, secret.\n  =speculatiuum=, _s._ iii. 1462, theory.\n  =spera=, _for_ \u2018sphaera,\u2019 ii. 151.\n  =spergo=, _for_ \u2018spargo,\u2019 i. 590.\n  =spiritualiter=, _adv._ iii. 635.\n  =spondaicus=, _a._ iv. 81, slow.\n  =sporta=, _s._ iii. 1961, basket.\n  =stapula=, _s._ v. 773, the staple (of wool).\n  =sternutacio=, _s._ i. 189, braying.\n  =sternuto=, _v._ i. 797, bray.\n  =stragulatus=, _a._ C. T. i. 140.\n  =stringo=, _v._ (_with inf._) i. 130, compel.\n    (=sublimis=, iii. 821).\n  =succo=, _v._ Ep. 36, suckle.\n  =suffragium=, _s._ Ep. 32, prayer.\n  =suggo=, _v. for_ \u2018sugo,\u2019 ii. 413.\n  =superbio=, _v. a._ iv. 322, make proud.\n  =supersum=, _v._ iii. 16, 1298, surpass.\n  =T\u0113gia=, _for_ \u2018Tegeaea,\u2019 _a._ i. 349.\n  =temporibus=, _as adv._ i. 298, after a time.\n  =temporo=, _for_ \u2018tempero,\u2019 v. 213.\n  =teneo=, _v._ iii. 584 ff., v. 384, belong.\n  =tener=, _a. abl._ =teneri=, iv. 993, _pl._ =teneres=, iv. 583.\n  =tenuus=, _for_ \u2018tenuis,\u2019 i. 551.\n  =terreus=, _a._ iii. 88, 288, earthly.\n  =terrula=, _s._ vii. 531, a little earth.\n  =Th\u0101misia=, C. T. i. 81.\n  =th\u0113olog\u012ba=, _s._ iv. 821.\n  =th\u0115saurus=, _s._ \u2018O deus\u2019 &c. 81.\n  =timidus=, _a._ i. 1848, fearful.\n  =tirannicus=, _a._ C. T. ii. 22.\n  =tr\u0103didit=, i. 2128.\n  =tr\u012bbula=, _s._ i. 863, three-pronged fork.\n  =Troianus=, _for_ \u2018Traianus,\u2019 vi. 1273.\n  =tueor=, _v. pass._ vii. 1215.\n  =valedico=, _v._ v. 766, give salutation.\n  =vanga=, _s._ i. 859, mattock.\n  =vario=, _v._ iv. 910, transgress.\n  =Vaspasianus=, i. 571.\n  =vber=, _fem._ =vbera=, vii. 346.\n  =vegeto=, _v._ vii. 1033, flourish.\n  =velle=, _inf. as subst._ i. 235, 832, iii. 22, will, desire.\n  =vendico=, _v._ vi. 228, claim.\n  =veteratus=, _a._ v. 784, old.\n  =vetitur=, _for_ \u2018vetatur,\u2019 iv. 903.\n  =vicec\u014dmes=, _s._ vi. 419, sheriff.\n  =vicinium=, _s._ iii. 991.\n  =v\u012bdebat=, _for_ \u2018v\u012ddebat,\u2019 C. T. iii. 436.\n  =villa=, _s._ C. T. iii. 55 ff., town.\n  =voluto=, _for_ \u2018volito,\u2019 i. 95, 605.\n  =volutus=, _pp._ from \u2018volo, volui,\u2019 iii. 913.\n  =vrticatus=, _a._ \u2018Est amor\u2019 &c. 15.\n  =vt quid=, v. 461, why.\n  =vtpote=, _for_ \u2018vt,\u2019 v. 843, as.\n  =vulpis=, _for_ \u2018vulpes,\u2019 i. 487.\n  =yemps=, _for_ \u2018hiemps,\u2019 i. 43.\n  =ymago=, _for_ \u2018imago,\u2019 i. 1429.\n  =Ysidorus=, i. 765.\nThe form of reference is the same as in the Glossary, except that the\nshorter pieces are mostly referred to by pages of this edition.\n  \u2018Acephalus,\u2019 iii. 955, iv. 715.\n  Adam of Usk\u2019s Chronicle referred to, C. T. ii. 121, iii. 47, 85, 272,\n  Alanus de Insulis, v. 53.\n  _Annales Ricardi II_. referred to, _Vox Clam._ Expl. 11, C. T. ii. 15 ff.,\n  \u2018annuelers,\u2019 iii. 1555.\n  Appellants, C. T. i. 121.\n  \u2018aquile pullus,\u2019 p. 416.\n  _architesis_, v. 45.\n  Arundel, earl of, C. T. ii. 121 ff.\n  Arundel, archbishop, p. 369, C. T. ii. 15, 231 ff., p. 420.\n  _Aurora_ (of Peter Riga) referred to, i. 1019, 1695 ff., ii. 377,\n  badges (swan, horse, &c.), _Vox Clam._ Expl. 11, C. T. i. 51 ff., 89,\n  Bagot, C. T. iii. 388.\n  _Balades_ referred to, i. 135.\n  \u2018blanches chartres,\u2019 C. T. iii. 49.\n  blindness of the author, pp. 369, 418, 419.\n  Boethius quoted, ii. 67.\n  Brembre, Nicholas, iv. 835, C. T. i. 154.\n  Burley, Simon, C. T. i. 141 f.\n  Burnellus, order of, iv. 1189: see also _Speculum Stultorum_.\n  castle as badge, C. T. i. 89.\n  Chaucer referred to, v. 98, 760, C. T. iii. 332, p. 419.\n  _Chronique de la Tra\u00efson_ referred to, C. T. i. 142, ii. 69,\n  Cobham, St. John, C. T. ii. 233.\n  \u2018commune dictum,\u2019 iii. Prol. 11.\n  _Confessio Amantis_ referred to, i. Prol. 3, 57, i. 135, 716, 879,\n  coronation oil, pp. 416 f.\n  _corrodium_, iv. 215.\n  _crapulus_, i. 280.\n  \u2018cras\u2019 and \u2018hodie,\u2019 iii. 2035.\n  Cr\u00e9ton referred to, iii. 160, 432.\n  crusades, iii. 375, 651.\n  Dante quoted, ii. 67.\n  dates, method of expressing, C. T. i. 1.\n  Derby, earl of, C. T. i. 52,\n    his exile, C. T. iii. 85,\n    his claim to the throne, C. T. iii. 432.\n  _dompnus_, iv. 34.\n  eagle as cognisance, p. 416.\n  erasures in the manuscripts, p. 369, i. Prol. 49, iii. 1, iv. 1072,\n  _Eulogium Historiarum_ referred to, ii. 15, iii. 49, 332, 432.\n  Evesham, monk of, C. T. iii. 432.\n  fox-tail as cognisance, C. T. i. 89.\n  Froissart referred to, C. T. ii. 85, iii. 128.\n  Genius, iv. 587.\n  Geoffrey of Monmouth referred to, i. 1963.\n  Geoffrey de Vinsauf referred to, iii. 955.\n  Gloucester, duke of, C. T. i. 80, ii. 85, 101.\n  Godfrey of Viterbo, see _Pantheon_.\n  Gower\u2019s books, pp. 418 f.,\n    his burial, p. 420.\n  Gregory quoted, vii. 639.\n  Gregory\u2019s Chronicle referred to, C. T. iii. 49.\n  _habeo_, vii. 990.\n  Harding\u2019s Chronicle quoted, C. T. iii. 432.\n  Helinand, _Vers de Mort_, vii. 955.\n  Humphrey, son of the duke of Gloucester, C. T. iii. 256, 272 ff.\n  Jovinianus, vi. 1267, V. P. 32.\n  Knighton\u2019s Chronicle referred to, i. 941, C. T. i. 80, 121, 133,\n  Liberius, vi. 1243.\n  Mayor of London, v. 835.\n  _Mirour de l\u2019Omme_ referred to, i. 135, ii. Prol. 61, ii. 239 ff.,\n  _morosus_, Ep. 33.\n  Neckham, _De Vita Monachorum_, referred to, ii. Prol. 57, iv. 395 ff.,\n  Neville, archbishop, C. T. i. 103.\n  Norfolk, duke of, C. T. i. 51, iii. 85.\n  Northumberland, duke of, C. T. i. 55.\n  Norwich, bishop of, iii. 375.\n  Nottingham, the judges at, C. T. i. 172.\n  \u2018numquid,\u2019 use of, v. 280.\n  Ovid referred to, i. 33 ff. and _passim_.\n  Oxford, earl of, i. 65.\n  _Pamphilus_, v. 613.\n  _Pantheon_ (of Godfrey of Viterbo) referred to, i. 7, 17, 765, 1907,\n  Peter Riga, iii. 1853, see _Aurora_.\n  philosopher, lines by, p. 419.\n  _pius_, _pietas_, C. T. iii. 432.\n  plays on words, iv. 128, 1356.\n  Pole, Michael de la, C. T. i. 109.\n  \u2018Pons Aquilonis\u2019 (Bridgenorth), C. T. i. 152.\n  _Praise of Peace_ referred to, vi. 971.\n  Radcot Bridge, affair of, C. T. i. 81.\n  Richard II, death of, iii. 432.\n  _Rolls of Parliament_ referred to, C. T. i. 172, 176, 178, ii. 15,\n  Rushook, C. T. i. 111.\n  _sepulta_, iv. 736.\n  solet, _for_ \u2018solebat,\u2019 i. 492.\n  _Speculum Stultorum_, i. 79, 201 ff., 603 ff., ii. Prol. 15, 1267,\n  sporting parsons, iii. 1493.\n  \u2018Star of the Sea,\u2019 i. 1615.\n  Strode, Ralph, p. 419.\n  subjunctive mood, use of, iii. 676, vii. 519.\n  swan as cognisance, _Vox Clam._ Expl. 11.\n  Tait, Mr. James, in _Dict. of Nat. Biogr._, C. T. ii. 85, 121.\n  \u2018talpa maledicta,\u2019 C. T. iii. 17.\n  Titiuillus, iv. 864.\n  Tresilian, Robert, C. T. i. 162.\n  Tribulus (Nicholas Brembre), C. T. i. 154.\n  \u2018Troianus,\u2019 vi. 1273.\n  _vicecomes_, vi. 433.\n  _Vox Clamantis_ referred to, V. P. 52, 181, 246\n  Walsingham\u2019s Chronicle referred to, i. 855, 941, 1173, iv. 723, 959,\n  Warwick, earl of, C. T. ii. 201 ff.\n  OXFORD\n  PRINTED AT THE CLARENDON PRESS\n  BY HORACE HART, M.A.\n  PRINTER TO THE UNIVERSITY", "source_dataset": "gutenberg"},
{"source_document": "", "creation_year": 1388, "culture": " English\n", "content": "CONFESSIO AMANTIS\nor\nTALES OF THE SEVEN DEADLY SINS\nBy John Gower\nThe following electronic text is based on that edition published in THE\nWORKS OF JOHN GOWER, ed. Prof. G.C. Macauley.\nContents\n Prologus\n Liber Primus\n Liber Secundus\n Liber Tercius\n Liber Quartus\n Liber Quintus\n Liber Sextus\n Liber Septimus\n Liber Octavus\nPrologus\n_Torpor, ebes sensus, scola parua labor minimusque\n    Causant quo minimus ipse minora canam:\nQua tamen Engisti lingua canit Insula Bruti\n    Anglica Carmente metra iuuante loquar.\nOssibus ergo carens que conterit ossa loquelis\n    Absit, et interpres stet procul oro malus._\nOf hem that writen ous tofore\nThe bokes duelle, and we therfore\nBen tawht of that was write tho:\nForthi good is that we also\nIn oure tyme among ous hiere\nDo wryte of newe som matiere,\nEssampled of these olde wyse\nSo that it myhte in such a wyse,\nWhan we ben dede and elleswhere,\nBeleve to the worldes eere    10\nIn tyme comende after this.\nBot for men sein, and soth it is,\nThat who that al of wisdom writ\nIt dulleth ofte a mannes wit\nTo him that schal it aldai rede,\nFor thilke cause, if that ye rede,\nI wolde go the middel weie\nAnd wryte a bok betwen the tweie,\nSomwhat of lust, somewhat of lore,\nThat of the lasse or of the more    20\nSom man mai lyke of that I wryte:\nAnd for that fewe men endite\nIn oure englissh, I thenke make\nA bok for Engelondes sake,\nThe yer sextenthe of kyng Richard.\nWhat schal befalle hierafterward\nGod wot, for now upon this tyde\nMen se the world on every syde\nIn sondry wyse so diversed,\nThat it welnyh stant al reversed,    30\nAs forto speke of tyme ago.\nThe cause whi it changeth so\nIt needeth nought to specifie,\nThe thing so open is at ije\nThat every man it mai beholde:\nAnd natheles be daies olde,\nWhan that the bokes weren levere,\nWrytinge was beloved evere\nOf hem that weren vertuous;\nFor hier in erthe amonges ous,    40\nIf noman write hou that it stode,\nThe pris of hem that weren goode\nScholde, as who seith, a gret partie\nBe lost: so for to magnifie\nThe worthi princes that tho were,\nThe bokes schewen hiere and there,\nWherof the world ensampled is;\nAnd tho that deden thanne amis\nThurgh tirannie and crualte,\nRight as thei stoden in degre,    50\nSo was the wrytinge of here werk.\nThus I, which am a burel clerk,\nPurpose forto wryte a bok\nAfter the world that whilom tok\nLong tyme in olde daies passed:\nBot for men sein it is now lassed,\nIn worse plit than it was tho,\nI thenke forto touche also\nThe world which neweth every dai,\nSo as I can, so as I mai.    60\nThogh I seknesse have upon honde\nAnd longe have had, yit woll I fonde\nTo wryte and do my bisinesse,\nThat in som part, so as I gesse,\nThe wyse man mai ben avised.\nFor this prologe is so assised\nThat it to wisdom al belongeth:\nWhat wysman that it underfongeth,\nHe schal drawe into remembrance\nThe fortune of this worldes chance,    70\nThe which noman in his persone\nMai knowe, bot the god al one.\nWhan the prologe is so despended,\nThis bok schal afterward ben ended\nOf love, which doth many a wonder\nAnd many a wys man hath put under.\nAnd in this wyse I thenke trete\nTowardes hem that now be grete,\nBetwen the vertu and the vice\nWhich longeth unto this office.    80\nBot for my wittes ben to smale\nTo tellen every man his tale,\nThis bok, upon amendment\nTo stonde at his commandement,\nWith whom myn herte is of accord,\nI sende unto myn oghne lord,\nWhich of Lancastre is Henri named:\nThe hyhe god him hath proclamed\nFul of knyhthode and alle grace.\nSo woll I now this werk embrace    90\nWith hol trust and with hol believe;\nGod grante I mot it wel achieve.\nIf I schal drawe in to my mynde\nThe tyme passed, thanne I fynde\nThe world stod thanne in al his welthe:\nTho was the lif of man in helthe,\nTho was plente, tho was richesse,\nTho was the fortune of prouesse,\nTho was knyhthode in pris be name,\nWherof the wyde worldes fame    100\nWrite in Cronique is yit withholde;\nJustice of lawe tho was holde,\nThe privilege of regalie\nWas sauf, and al the baronie\nWorschiped was in his astat;\nThe citees knewen no debat,\nThe poeple stod in obeissance\nUnder the reule of governance,\nAnd pes, which ryhtwisnesse keste,\nWith charite tho stod in reste:    110\nOf mannes herte the corage\nWas schewed thanne in the visage;\nThe word was lich to the conceite\nWithoute semblant of deceite:\nTho was ther unenvied love,\nTho was the vertu sett above\nAnd vice was put under fote.\nNow stant the crop under the rote,\nThe world is changed overal,\nAnd therof most in special    120\nThat love is falle into discord.\nAnd that I take to record\nOf every lond for his partie\nThe comun vois, which mai noght lie;\nNoght upon on, bot upon alle\nIt is that men now clepe and calle,\nAnd sein the regnes ben divided,\nIn stede of love is hate guided,\nThe werre wol no pes purchace,\nAnd lawe hath take hire double face,    130\nSo that justice out of the weie\nWith ryhtwisnesse is gon aweie:\nAnd thus to loke on every halve,\nMen sen the sor withoute salve,\nWhich al the world hath overtake.\nTher is no regne of alle outtake,\nFor every climat hath his diel\nAfter the tornynge of the whiel,\nWhich blinde fortune overthroweth;\nWherof the certain noman knoweth:    140\nThe hevene wot what is to done,\nBot we that duelle under the mone\nStonde in this world upon a weer,\nAnd namely bot the pouer\nOf hem that ben the worldes guides\nWith good consail on alle sides\nBe kept upriht in such a wyse,\nThat hate breke noght thassise\nOf love, which is al the chief\nTo kepe a regne out of meschief.    150\nFor alle resoun wolde this,\nThat unto him which the heved is\nThe membres buxom scholden bowe,\nAnd he scholde ek her trowthe allowe,\nWith al his herte and make hem chiere,\nFor good consail is good to hiere.\nAlthogh a man be wys himselve,\nYit is the wisdom more of tuelve;\nAnd if thei stoden bothe in on,\nTo hope it were thanne anon    160\nThat god his grace wolde sende\nTo make of thilke werre an ende,\nWhich every day now groweth newe:\nAnd that is gretly forto rewe\nIn special for Cristes sake,\nWhich wolde his oghne lif forsake\nAmong the men to yeve pes.\nBut now men tellen natheles\nThat love is fro the world departed,\nSo stant the pes unevene parted    170\nWith hem that liven now adaies.\nBot forto loke at alle assaies,\nTo him that wolde resoun seche\nAfter the comun worldes speche\nIt is to wondre of thilke werre,\nIn which non wot who hath the werre;\nFor every lond himself deceyveth\nAnd of desese his part receyveth,\nAnd yet ne take men no kepe.\nBot thilke lord which al may kepe,    180\nTo whom no consail may ben hid,\nUpon the world which is betid,\nAmende that wherof men pleigne\nWith trewe hertes and with pleine,\nAnd reconcile love ayeyn,\nAs he which is king sovereign\nOf al the worldes governaunce,\nAnd of his hyhe porveaunce\nAfferme pes betwen the londes\nAnd take her cause into hise hondes,    190\nSo that the world may stonde apppesed\nAnd his godhede also be plesed.\nTo thenke upon the daies olde,\nThe lif of clerkes to beholde,\nMen sein how that thei weren tho\nEnsample and reule of alle tho\nWhiche of wisdom the vertu soughten.\nUnto the god ferst thei besoughten\nAs to the substaunce of her Scole,\nThat thei ne scholden noght befole    200\nHer wit upon none erthly werkes,\nWhich were ayein thestat of clerkes,\nAnd that thei myhten fle the vice\nWhich Simon hath in his office,\nWherof he takth the gold in honde.\nFor thilke tyme I understonde\nThe Lumbard made non eschange\nThe bisschopriches forto change,\nNe yet a lettre for to sende\nFor dignite ne for Provende,    210\nOr cured or withoute cure.\nThe cherche keye in aventure\nOf armes and of brygantaille\nStod nothing thanne upon bataille;\nTo fyhte or for to make cheste\nIt thoghte hem thanne noght honeste;\nBot of simplesce and pacience\nThei maden thanne no defence:\nThe Court of worldly regalie\nTo hem was thanne no baillie;    220\nThe vein honour was noght desired,\nWhich hath the proude herte fyred;\nHumilite was tho withholde,\nAnd Pride was a vice holde.\nOf holy cherche the largesse\nYaf thanne and dede gret almesse\nTo povere men that hadden nede:\nThei were ek chaste in word and dede,\nWherof the poeple ensample tok;\nHer lust was al upon the bok,    230\nOr forto preche or forto preie,\nTo wisse men the ryhte weie\nOf suche as stode of trowthe unliered.\nLo, thus was Petres barge stiered\nOf hem that thilke tyme were,\nAnd thus cam ferst to mannes Ere\nThe feith of Crist and alle goode\nThurgh hem that thanne weren goode\nAnd sobre and chaste and large and wyse.\nBot now men sein is otherwise,    240\nSimon the cause hath undertake,\nThe worldes swerd on honde is take;\nAnd that is wonder natheles,\nWhan Crist him self hath bode pes\nAnd set it in his testament,\nHow now that holy cherche is went,\nOf that here lawe positif\nHath set to make werre and strif\nFor worldes good, which may noght laste.\nGod wot the cause to the laste    250\nOf every right and wrong also;\nBut whil the lawe is reuled so\nThat clerkes to the werre entende,\nI not how that thei scholde amende\nThe woful world in othre thinges,\nTo make pes betwen the kynges\nAfter the lawe of charite,\nWhich is the propre duete\nBelongende unto the presthode.\nBot as it thenkth to the manhode,    260\nThe hevene is ferr, the world is nyh,\nAnd veine gloire is ek so slyh,\nWhich coveitise hath now withholde,\nThat thei non other thing beholde,\nBot only that thei myhten winne.\nAnd thus the werres thei beginne,\nWherof the holi cherche is taxed,\nThat in the point as it is axed\nThe disme goth to the bataille,\nAs thogh Crist myhte noght availe    270\nTo don hem riht be other weie.\nIn to the swerd the cherche keie\nIs torned, and the holy bede\nInto cursinge, and every stede\nWhich scholde stonde upon the feith\nAnd to this cause an Ere leyth,\nAstoned is of the querele.\nThat scholde be the worldes hele\nIs now, men sein, the pestilence\nWhich hath exiled pacience    280\nFro the clergie in special:\nAnd that is schewed overal,\nIn eny thing whan thei ben grieved.\nBot if Gregoire be believed,\nAs it is in the bokes write,\nHe doth ous somdel forto wite\nThe cause of thilke prelacie,\nWher god is noght of compaignie:\nFor every werk as it is founded\nSchal stonde or elles be confounded;    290\nWho that only for Cristes sake\nDesireth cure forto take,\nAnd noght for pride of thilke astat,\nTo bere a name of a prelat,\nHe schal be resoun do profit\nIn holy cherche upon the plit\nThat he hath set his conscience;\nBot in the worldes reverence\nTher ben of suche manie glade,\nWhan thei to thilke astat ben made,    300\nNoght for the merite of the charge,\nBot for thei wolde hemself descharge\nOf poverte and become grete;\nAnd thus for Pompe and for beyete\nThe Scribe and ek the Pharisee\nOf Moises upon the See\nIn the chaiere on hyh ben set;\nWherof the feith is ofte let,\nWhich is betaken hem to kepe.\nIn Cristes cause alday thei slepe,    310\nBot of the world is noght foryete;\nFor wel is him that now may gete\nOffice in Court to ben honoured.\nThe stronge coffre hath al devoured\nUnder the keye of avarice\nThe tresor of the benefice,\nWherof the povere schulden clothe\nAnd ete and drinke and house bothe;\nThe charite goth al unknowe,\nFor thei no grein of Pite sowe:    320\nAnd slouthe kepeth the libraire\nWhich longeth to the Saintuaire;\nTo studie upon the worldes lore\nSufficeth now withoute more;\nDelicacie his swete toth\nHath fostred so that it fordoth\nOf abstinence al that ther is.\nAnd forto loken over this,\nIf Ethna brenne in the clergie,\nAl openly to mannes ije    330\nAt Avynoun thexperience\nTherof hath yove an evidence,\nOf that men sen hem so divided.\nAnd yit the cause is noght decided;\nBot it is seid and evere schal,\nBetwen tuo Stoles lyth the fal,\nWhan that men wenen best to sitte:\nIn holy cherche of such a slitte\nIs for to rewe un to ous alle;\nGod grante it mote wel befalle    340\nTowardes him which hath the trowthe.\nBot ofte is sen that mochel slowthe,\nWhan men ben drunken of the cuppe,\nDoth mochel harm, whan fyr is uppe,\nBot if somwho the flamme stanche;\nAnd so to speke upon this branche,\nWhich proud Envie hath mad to springe,\nOf Scisme, causeth forto bringe\nThis newe Secte of Lollardie,\nAnd also many an heresie    350\nAmong the clerkes in hemselve.\nIt were betre dike and delve\nAnd stonde upon the ryhte feith,\nThan knowe al that the bible seith\nAnd erre as somme clerkes do.\nUpon the hond to were a Schoo\nAnd sette upon the fot a Glove\nAcordeth noght to the behove\nOf resonable mannes us:\nIf men behielden the vertus    360\nThat Crist in Erthe taghte here,\nThei scholden noght in such manere,\nAmong hem that ben holden wise,\nThe Papacie so desguise\nUpon diverse eleccioun,\nWhich stant after thaffeccioun\nOf sondry londes al aboute:\nBot whan god wole, it schal were oute,\nFor trowthe mot stonde ate laste.\nBot yet thei argumenten faste    370\nUpon the Pope and his astat,\nWherof thei falle in gret debat;\nThis clerk seith yee, that other nay,\nAnd thus thei dryve forth the day,\nAnd ech of hem himself amendeth\nOf worldes good, bot non entendeth\nTo that which comun profit were.\nThei sein that god is myhti there,\nAnd schal ordeine what he wile,\nTher make thei non other skile    380\nWhere is the peril of the feith,\nBot every clerk his herte leith\nTo kepe his world in special,\nAnd of the cause general,\nWhich unto holy cherche longeth,\nIs non of hem that underfongeth\nTo schapen eny resistence:\nAnd thus the riht hath no defence,\nBot ther I love, ther I holde.\nLo, thus tobroke is Cristes folde,    390\nWherof the flock withoute guide\nDevoured is on every side,\nIn lacke of hem that ben unware\nSchepherdes, whiche her wit beware\nUpon the world in other halve.\nThe scharpe pricke in stede of salve\nThei usen now, wherof the hele\nThei hurte of that thei scholden hele;\nAnd what Schep that is full of wulle\nUpon his back, thei toose and pulle,    400\nWhil ther is eny thing to pile:\nAnd thogh ther be non other skile\nBot only for thei wolden wynne,\nThei leve noght, whan thei begynne,\nUpon her acte to procede,\nWhich is no good schepherdes dede.\nAnd upon this also men sein,\nThat fro the leese which is plein\nInto the breres thei forcacche\nHer Orf, for that thei wolden lacche    410\nWith such duresce, and so bereve\nThat schal upon the thornes leve\nOf wulle, which the brere hath tore;\nWherof the Schep ben al totore\nOf that the hierdes make hem lese.\nLo, how thei feignen chalk for chese,\nFor though thei speke and teche wel,\nThei don hemself therof no del:\nFor if the wolf come in the weie,\nHer gostly Staf is thanne aweie,    420\nWherof thei scholde her flock defende;\nBot if the povere Schep offende\nIn eny thing, thogh it be lyte,\nThey ben al redy forto smyte;\nAnd thus, how evere that thei tale,\nThe strokes falle upon the smale,\nAnd upon othre that ben grete\nHem lacketh herte forto bete.\nSo that under the clerkes lawe\nMen sen the Merel al mysdrawe,    430\nI wol noght seie in general,\nFor ther ben somme in special\nIn whom that alle vertu duelleth,\nAnd tho ben, as thapostel telleth,\nThat god of his eleccioun\nHath cleped to perfeccioun\nIn the manere as Aaron was:\nThei ben nothing in thilke cas\nOf Simon, which the foldes gate\nHath lete, and goth in othergate,    440\nBot thei gon in the rihte weie.\nTher ben also somme, as men seie,\nThat folwen Simon ate hieles,\nWhos carte goth upon the whieles\nOf coveitise and worldes Pride,\nAnd holy cherche goth beside,\nWhich scheweth outward a visage\nOf that is noght in the corage.\nFor if men loke in holy cherche,\nBetwen the word and that thei werche    450\nTher is a full gret difference:\nThei prechen ous in audience\nThat noman schal his soule empeire,\nFor al is bot a chirie feire\nThis worldes good, so as thei telle;\nAlso thei sein ther is an helle,\nWhich unto mannes sinne is due,\nAnd bidden ous therfore eschue\nThat wikkid is, and do the goode.\nWho that here wordes understode,    460\nIt thenkth thei wolden do the same;\nBot yet betwen ernest and game\nFul ofte it torneth other wise.\nWith holy tales thei devise\nHow meritoire is thilke dede\nOf charite, to clothe and fede\nThe povere folk and forto parte\nThe worldes good, bot thei departe\nNe thenken noght fro that thei have.\nAlso thei sein, good is to save    470\nWith penance and with abstinence\nOf chastite the continence;\nBot pleinly forto speke of that,\nI not how thilke body fat,\nWhich thei with deynte metes kepe\nAnd leyn it softe forto slepe,\nWhan it hath elles al his wille,\nWith chastite schal stonde stille:\nAnd natheles I can noght seie,\nIn aunter if that I misseye.    480\nTouchende of this, how evere it stonde,\nI here and wol noght understonde,\nFor therof have I noght to done:\nBot he that made ferst the Mone,\nThe hyhe god, of his goodnesse,\nIf ther be cause, he it redresce.\nBot what as eny man accuse,\nThis mai reson of trowthe excuse;\nThe vice of hem that ben ungoode\nIs no reproef unto the goode:    490\nFor every man hise oghne werkes\nSchal bere, and thus as of the clerkes\nThe goode men ben to comende,\nAnd alle these othre god amende:\nFor thei ben to the worldes ije\nThe Mirour of ensamplerie,\nTo reulen and to taken hiede\nBetwen the men and the godhiede.\nNow forto speke of the comune,\nIt is to drede of that fortune    500\nWhich hath befalle in sondri londes:\nBot often for defalte of bondes\nAl sodeinliche, er it be wist,\nA Tonne, whanne his lye arist,\nTobrekth and renneth al aboute,\nWhich elles scholde noght gon oute;\nAnd ek fulofte a litel Skar\nUpon a Banke, er men be war,\nLet in the Strem, which with gret peine,\nIf evere man it schal restreigne.    510\nWher lawe lacketh, errour groweth,\nHe is noght wys who that ne troweth,\nFor it hath proeved ofte er this;\nAnd thus the comun clamour is\nIn every lond wher poeple dwelleth,\nAnd eche in his compleignte telleth\nHow that the world is al miswent,\nAnd ther upon his jugement\nYifth every man in sondry wise.\nBot what man wolde himself avise,    520\nHis conscience and noght misuse,\nHe may wel ate ferste excuse\nHis god, which evere stant in on:\nIn him ther is defalte non,\nSo moste it stonde upon ousselve\nNought only upon ten ne twelve,\nBot plenerliche upon ous alle,\nFor man is cause of that schal falle.\nAnd natheles yet som men wryte\nAnd sein that fortune is to wyte,    530\nAnd som men holde oppinion\nThat it is constellacion,\nWhich causeth al that a man doth:\nGod wot of bothe which is soth.\nThe world as of his propre kynde\nWas evere untrewe, and as the blynde\nImproprelich he demeth fame,\nHe blameth that is noght to blame\nAnd preiseth that is noght to preise:\nThus whan he schal the thinges peise,    540\nTher is deceipte in his balance,\nAnd al is that the variance\nOf ous, that scholde ous betre avise;\nFor after that we falle and rise,\nThe world arist and falth withal,\nSo that the man is overal\nHis oghne cause of wel and wo.\nThat we fortune clepe so\nOut of the man himself it groweth;\nAnd who that other wise troweth,    550\nBehold the poeple of Irael:\nFor evere whil thei deden wel,\nFortune was hem debonaire,\nAnd whan thei deden the contraire,\nFortune was contrariende.\nSo that it proeveth wel at ende\nWhy that the world is wonderfull\nAnd may no while stonde full,\nThough that it seme wel besein;\nFor every worldes thing is vein,    560\nAnd evere goth the whiel aboute,\nAnd evere stant a man in doute,\nFortune stant no while stille,\nSo hath ther noman al his wille.\nAls fer as evere a man may knowe,\nTher lasteth nothing bot a throwe;\nThe world stant evere upon debat,\nSo may be seker non astat,\nNow hier now ther, now to now fro,\nNow up now down, this world goth so,    570\nAnd evere hath don and evere schal:\nWherof I finde in special\nA tale writen in the Bible,\nWhich moste nedes be credible;\nAnd that as in conclusioun\nSeith that upon divisioun\nStant, why no worldes thing mai laste,\nTil it be drive to the laste.\nAnd fro the ferste regne of alle\nInto this day, hou so befalle,    580\nOf that the regnes be muable\nThe man himself hath be coupable,\nWhich of his propre governance\nFortuneth al the worldes chance.\nThe hyhe almyhti pourveance,\nIn whos eterne remembrance\nFro ferst was every thing present,\nHe hath his prophecie sent,\nIn such a wise as thou schalt hiere,\nTo Daniel of this matiere,    590\nHou that this world schal torne and wende,\nTill it be falle to his ende;\nWherof the tale telle I schal,\nIn which it is betokned al.\nAs Nabugodonosor slepte,\nA swevene him tok, the which he kepte\nTil on the morwe he was arise,\nFor he therof was sore agrise.\nTo Daniel his drem he tolde,\nAnd preide him faire that he wolde    600\nArede what it tokne may;\nAnd seide: \u201cAbedde wher I lay,\nMe thoghte I syh upon a Stage\nWher stod a wonder strange ymage.\nHis hed with al the necke also\nThei were of fin gold bothe tuo;\nHis brest, his schuldres and his armes\nWere al of selver, bot the tharmes,\nThe wombe and al doun to the kne,\nOf bras thei were upon to se;    610\nThe legges were al mad of Stiel,\nSo were his feet also somdiel,\nAnd somdiel part to hem was take\nOf Erthe which men Pottes make;\nThe fieble meynd was with the stronge,\nSo myhte it wel noght stonde longe.\nAnd tho me thoghte that I sih\nA gret ston from an hull on hyh\nFel doun of sodein aventure\nUpon the feet of this figure,    620\nWith which Ston al tobroke was\nGold, Selver, Erthe, Stiel and Bras,\nThat al was in to pouldre broght,\nAnd so forth torned into noght.\u201d\nThis was the swevene which he hadde,\nThat Daniel anon aradde,\nAnd seide him that figure strange\nBetokneth how the world schal change\nAnd waxe lasse worth and lasse,\nTil it to noght al overpasse.    630\nThe necke and hed, that weren golde,\nHe seide how that betokne scholde\nA worthi world, a noble, a riche,\nTo which non after schal be liche.\nOf Selver that was overforth\nSchal ben a world of lasse worth;\nAnd after that the wombe of Bras\nTokne of a werse world it was.\nThe Stiel which he syh afterward\nA world betokneth more hard:    640\nBot yet the werste of everydel\nIs last, whan that of Erthe and Stiel\nHe syh the feet departed so,\nFor that betokneth mochel wo.\nWhan that the world divided is,\nIt moste algate fare amis,\nFor Erthe which is meynd with Stiel\nTogedre may noght laste wiel,\nBot if that on that other waste;\nSo mot it nedes faile in haste.    650\nThe Ston, which fro the hully Stage\nHe syh doun falle on that ymage,\nAnd hath it into pouldre broke,\nThat swevene hath Daniel unloke,\nAnd seide how that is goddes myht,\nWhich whan men wene most upryht\nTo stonde, schal hem overcaste.\nAnd that is of this world the laste,\nAnd thanne a newe schal beginne,\nFro which a man schal nevere twinne;    660\nOr al to peine or al to pes\nThat world schal lasten endeles.\nLo thus expondeth Daniel\nThe kynges swevene faire and wel\nIn Babiloyne the Cite,\nWher that the wiseste of Caldee\nNe cowthen wite what it mente;\nBot he tolde al the hol entente,\nAs in partie it is befalle.\nOf gold the ferste regne of alle    670\nWas in that kinges time tho,\nAnd laste manye daies so,\nTherwhiles that the Monarchie\nOf al the world in that partie\nTo Babiloyne was soubgit;\nAnd hield him stille in such a plit,\nTil that the world began diverse:\nAnd that was whan the king of Perse,\nWhich Cirus hyhte, ayein the pes\nForth with his Sone Cambises    680\nOf Babiloine al that Empire,\nRyht as thei wolde hemself desire,\nPut under in subjeccioun\nAnd tok it in possessioun,\nAnd slayn was Baltazar the king,\nWhich loste his regne and al his thing.\nAnd thus whan thei it hadde wonne,\nThe world of Selver was begonne\nAnd that of gold was passed oute:\nAnd in this wise it goth aboute    690\nIn to the Regne of Darius;\nAnd thanne it fell to Perse thus,\nThat Alisaundre put hem under,\nWhich wroghte of armes many a wonder,\nSo that the Monarchie lefte\nWith Grecs, and here astat uplefte,\nAnd Persiens gon under fote,\nSo soffre thei that nedes mote.\nAnd tho the world began of Bras,\nAnd that of selver ended was;    700\nBot for the time thus it laste,\nTil it befell that ate laste\nThis king, whan that his day was come,\nWith strengthe of deth was overcome.\nAnd natheles yet er he dyde,\nHe schop his Regnes to divide\nTo knyhtes whiche him hadde served,\nAnd after that thei have deserved\nYaf the conquestes that he wan;\nWherof gret werre tho began    710\nAmong hem that the Regnes hadde,\nThurgh proud Envie which hem ladde,\nTil it befell ayein hem thus:\nThe noble Cesar Julius,\nWhich tho was king of Rome lond,\nWith gret bataille and with strong hond\nAl Grece, Perse and ek Caldee\nWan and put under, so that he\nNoght al only of thorient\nBot al the Marche of thoccident    720\nGoverneth under his empire,\nAs he that was hol lord and Sire,\nAnd hield thurgh his chivalerie\nOf al this world the Monarchie,\nAnd was the ferste of that honour\nWhich tok the name of Emperour.\nWher Rome thanne wolde assaille,\nTher myhte nothing contrevaille,\nBot every contre moste obeie:\nTho goth the Regne of Bras aweie,    730\nAnd comen is the world of Stiel,\nAnd stod above upon the whiel.\nAs Stiel is hardest in his kynde\nAbove alle othre that men finde\nOf Metals, such was Rome tho\nThe myhtieste, and laste so\nLong time amonges the Romeins\nTil thei become so vileins,\nThat the fals Emperour Leo\nWith Constantin his Sone also    740\nThe patrimoine and the richesse,\nWhich to Silvestre in pure almesse\nThe ferste Constantinus lefte,\nFro holy cherche thei berefte.\nBot Adrian, which Pope was,\nAnd syh the meschief of this cas,\nGoth in to France forto pleigne,\nAnd preith the grete Charlemeine,\nFor Cristes sake and Soule hele\nThat he wol take the querele    750\nOf holy cherche in his defence.\nAnd Charles for the reverence\nOf god the cause hath undertake,\nAnd with his host the weie take\nOver the Montz of Lombardie;\nOf Rome and al the tirandie\nWith blodi swerd he overcom,\nAnd the Cite with strengthe nom;\nIn such a wise and there he wroghte,\nThat holy cherche ayein he broghte    760\nInto franchise, and doth restore\nThe Popes lost, and yaf him more:\nAnd thus whan he his god hath served,\nHe tok, as he wel hath deserved,\nThe Diademe and was coroned.\nOf Rome and thus was abandoned\nThempire, which cam nevere ayein\nInto the hond of no Romein;\nBot a long time it stod so stille\nUnder the Frensche kynges wille,    770\nTil that fortune hir whiel so ladde,\nThat afterward Lombardz it hadde,\nNoght be the swerd, bot be soffrance\nOf him that tho was kyng of France,\nWhich Karle Calvus cleped was;\nAnd he resigneth in this cas\nThempire of Rome unto Lowis\nHis Cousin, which a Lombard is.\nAnd so hit laste into the yeer\nOf Albert and of Berenger;    780\nBot thanne upon dissencioun\nThei felle, and in divisioun\nAmong hemself that were grete,\nSo that thei loste the beyete\nOf worschipe and of worldes pes.\nBot in proverbe natheles\nMen sein, ful selden is that welthe\nCan soffre his oghne astat in helthe;\nAnd that was on the Lombardz sene,\nSuch comun strif was hem betwene    790\nThurgh coveitise and thurgh Envie,\nThat every man drowh his partie,\nWhich myhte leden eny route,\nWithinne Burgh and ek withoute:\nThe comun ryht hath no felawe,\nSo that the governance of lawe\nWas lost, and for necessite,\nOf that thei stode in such degre\nAl only thurgh divisioun,\nHem nedeth in conclusioun    800\nOf strange londes help beside.\nAnd thus for thei hemself divide\nAnd stonden out of reule unevene,\nOf Alemaine Princes sevene\nThei chose in this condicioun,\nThat upon here eleccioun\nThempire of Rome scholde stonde.\nAnd thus thei lefte it out of honde\nFor lacke of grace, and it forsoke,\nThat Alemans upon hem toke:    810\nAnd to confermen here astat,\nOf that thei founden in debat\nThei token the possessioun\nAfter the composicioun\nAmong hemself, and therupon\nThei made an Emperour anon,\nWhos name as the Cronique telleth\nWas Othes; and so forth it duelleth,\nFro thilke day yit unto this\nThempire of Rome hath ben and is    820\nTo thalemans. And in this wise,\nAs ye tofore have herd divise\nHow Daniel the swevene expondeth\nOf that ymage, on whom he foundeth\nThe world which after scholde falle,\nCome is the laste tokne of alle;\nUpon the feet of Erthe and Stiel\nSo stant this world now everydiel\nDeparted; which began riht tho,\nWhan Rome was divided so:    830\nAnd that is forto rewe sore,\nFor alway siththe more and more\nThe world empeireth every day.\nWherof the sothe schewe may,\nAt Rome ferst if we beginne:\nThe wall and al the Cit withinne\nStant in ruine and in decas,\nThe feld is wher the Paleis was,\nThe toun is wast; and overthat,\nIf we beholde thilke astat    840\nWhich whilom was of the Romeins,\nOf knyhthode and of Citezeins,\nTo peise now with that beforn,\nThe chaf is take for the corn,\nAs forto speke of Romes myht:\nUnethes stant ther oght upryht\nOf worschipe or of worldes good,\nAs it before tyme stod.\nAnd why the worschipe is aweie,\nIf that a man the sothe seie,    850\nThe cause hath ben divisioun,\nWhich moder of confusioun\nIs wher sche cometh overal,\nNoght only of the temporal\nBot of the spirital also.\nThe dede proeveth it is so,\nAnd hath do many day er this,\nThurgh venym which that medled is\nIn holy cherche of erthly thing:\nFor Crist himself makth knowleching    860\nThat noman may togedre serve\nGod and the world, bot if he swerve\nFroward that on and stonde unstable;\nAnd Cristes word may noght be fable.\nThe thing so open is at ije,\nIt nedeth noght to specefie\nOr speke oght more in this matiere;\nBot in this wise a man mai lere\nHou that the world is gon aboute,\nThe which welnyh is wered oute,    870\nAfter the forme of that figure\nWhich Daniel in his scripture\nExpondeth, as tofore is told.\nOf Bras, of Selver and of Gold\nThe world is passed and agon,\nAnd now upon his olde ton\nIt stant of brutel Erthe and Stiel,\nThe whiche acorden nevere a diel;\nSo mot it nedes swerve aside\nAs thing the which men sen divide.    880\nThapostel writ unto ous alle\nAnd seith that upon ous is falle\nThende of the world; so may we knowe,\nThis ymage is nyh overthrowe,\nBe which this world was signified,\nThat whilom was so magnefied,\nAnd now is old and fieble and vil,\nFull of meschief and of peril,\nAnd stant divided ek also\nLich to the feet that were so,    890\nAs I tolde of the Statue above.\nAnd this men sen, thurgh lacke of love\nWhere as the lond divided is,\nIt mot algate fare amis:\nAnd now to loke on every side,\nA man may se the world divide,\nThe werres ben so general\nAmong the cristene overal,\nThat every man now secheth wreche,\nAnd yet these clerkes alday preche    900\nAnd sein, good dede may non be\nWhich stant noght upon charite:\nI not hou charite may stonde,\nWher dedly werre is take on honde.\nBot al this wo is cause of man,\nThe which that wit and reson can,\nAnd that in tokne and in witnesse\nThat ilke ymage bar liknesse\nOf man and of non other beste.\nFor ferst unto the mannes heste    910\nWas every creature ordeined,\nBot afterward it was restreigned:\nWhan that he fell, thei fellen eke,\nWhan he wax sek, thei woxen seke;\nFor as the man hath passioun\nOf seknesse, in comparisoun\nSo soffren othre creatures.\nLo, ferst the hevenly figures,\nThe Sonne and Mone eclipsen bothe,\nAnd ben with mannes senne wrothe;    920\nThe purest Eir for Senne alofte\nHath ben and is corrupt fulofte,\nRight now the hyhe wyndes blowe,\nAnd anon after thei ben lowe,\nNow clowdy and now clier it is:\nSo may it proeven wel be this,\nA mannes Senne is forto hate,\nWhich makth the welkne to debate.\nAnd forto se the proprete\nOf every thyng in his degree,    930\nBenethe forth among ous hiere\nAl stant aliche in this matiere:\nThe See now ebbeth, now it floweth,\nThe lond now welketh, now it groweth,\nNow be the Trees with leves grene,\nNow thei be bare and nothing sene,\nNow be the lusti somer floures,\nNow be the stormy wynter shoures,\nNow be the daies, now the nyhtes,\nSo stant ther nothing al upryhtes,    940\nNow it is lyht, now it is derk;\nAnd thus stant al the worldes werk\nAfter the disposicioun\nOf man and his condicioun.\nForthi Gregoire in his Moral\nSeith that a man in special\nThe lasse world is properly:\nAnd that he proeveth redely;\nFor man of Soule resonable\nIs to an Angel resemblable,    950\nAnd lich to beste he hath fielinge,\nAnd lich to Trees he hath growinge;\nThe Stones ben and so is he:\nThus of his propre qualite\nThe man, as telleth the clergie,\nIs as a world in his partie,\nAnd whan this litel world mistorneth,\nThe grete world al overtorneth.\nThe Lond, the See, the firmament,\nThei axen alle jugement    960\nAyein the man and make him werre:\nTherwhile himself stant out of herre,\nThe remenant wol noght acorde:\nAnd in this wise, as I recorde,\nThe man is cause of alle wo,\nWhy this world is divided so.\nDivision, the gospell seith,\nOn hous upon another leith,\nTil that the Regne al overthrowe:\nAnd thus may every man wel knowe,    970\nDivision aboven alle\nIs thing which makth the world to falle,\nAnd evere hath do sith it began.\nIt may ferst proeve upon a man;\nThe which, for his complexioun\nIs mad upon divisioun\nOf cold, of hot, of moist, of drye,\nHe mot be verray kynde dye:\nFor the contraire of his astat\nStant evermore in such debat,    980\nTil that o part be overcome,\nTher may no final pes be nome.\nBot other wise, if a man were\nMad al togedre of o matiere\nWithouten interrupcioun,\nTher scholde no corrupcioun\nEngendre upon that unite:\nBot for ther is diversite\nWithinne himself, he may noght laste,\nThat he ne deieth ate laste.    990\nBot in a man yit over this\nFull gret divisioun ther is,\nThurgh which that he is evere in strif,\nWhil that him lasteth eny lif:\nThe bodi and the Soule also\nAmong hem ben divided so,\nThat what thing that the body hateth\nThe soule loveth and debateth;\nBot natheles fulofte is sene\nOf werre which is hem betwene    1000\nThe fieble hath wonne the victoire.\nAnd who so drawth into memoire\nWhat hath befalle of old and newe,\nHe may that werre sore rewe,\nWhich ferst began in Paradis:\nFor ther was proeved what it is,\nAnd what desese there it wroghte;\nFor thilke werre tho forth broghte\nThe vice of alle dedly Sinne,\nThurgh which division cam inne    1010\nAmong the men in erthe hiere,\nAnd was the cause and the matiere\nWhy god the grete flodes sende,\nOf al the world and made an ende\nBot Noe with his felaschipe,\nWhich only weren saulf be Schipe.\nAnd over that thurgh Senne it com\nThat Nembrot such emprise nom,\nWhan he the Tour Babel on heihte\nLet make, as he that wolde feihte    1020\nAyein the hihe goddes myht,\nWherof divided anon ryht\nWas the langage in such entente,\nTher wiste non what other mente,\nSo that thei myhten noght procede.\nAnd thus it stant of every dede,\nWher Senne takth the cause on honde,\nIt may upriht noght longe stonde;\nFor Senne of his condicioun\nIs moder of divisioun    1030\nAnd tokne whan the world schal faile.\nFor so seith Crist withoute faile,\nThat nyh upon the worldes ende\nPes and acord awey schol wende\nAnd alle charite schal cesse,\nAmong the men and hate encresce;\nAnd whan these toknes ben befalle,\nAl sodeinly the Ston schal falle,\nAs Daniel it hath beknowe,\nWhich al this world schal overthrowe,    1040\nAnd every man schal thanne arise\nTo Joie or elles to Juise,\nWher that he schal for evere dwelle,\nOr straght to hevene or straght to helle.\nIn hevene is pes and al acord,\nBot helle is full of such descord\nThat ther may be no loveday:\nForthi good is, whil a man may,\nEchon to sette pes with other\nAnd loven as his oghne brother;    1050\nSo may he winne worldes welthe\nAnd afterward his soule helthe.\nBot wolde god that now were on\nAn other such as Arion,\nWhich hadde an harpe of such temprure,\nAnd therto of so good mesure\nHe song, that he the bestes wilde\nMade of his note tame and milde,\nThe Hinde in pes with the Leoun,\nThe Wolf in pes with the Moltoun,    1060\nThe Hare in pees stod with the Hound;\nAnd every man upon this ground\nWhich Arion that time herde,\nAls wel the lord as the schepherde,\nHe broghte hem alle in good acord;\nSo that the comun with the lord,\nAnd lord with the comun also,\nHe sette in love bothe tuo\nAnd putte awey malencolie.\nThat was a lusti melodie,    1070\nWhan every man with other low;\nAnd if ther were such on now,\nWhich cowthe harpe as he tho dede,\nHe myhte availe in many a stede\nTo make pes wher now is hate;\nFor whan men thenken to debate,\nI not what other thing is good.\nBot wher that wisdom waxeth wod,\nAnd reson torneth into rage,\nSo that mesure upon oultrage    1080\nHath set his world, it is to drede;\nFor that bringth in the comun drede,\nWhich stant at every mannes Dore:\nBot whan the scharpnesse of the spore\nThe horse side smit to sore,\nIt grieveth ofte. And now nomore,\nAs forto speke of this matiere,\nWhich non bot only god may stiere.\nExplicit Prologus\nIncipit Liber Primus\n_Naturatus amor nature legibus orbem\n    Subdit, et vnanimes concitat esse feras:\nHuius enim mundi Princeps amor esse videtur,\n    Cuius eget diues, pauper et omnis ope.\nSunt in agone pares amor et fortuna, que cecas\n    Plebis ad insidias vertit vterque rotas.\nEst amor egra salus, vexata quies, pius error,\n    Bellica pax, vulnus dulce, suaue malum._\nI may noght strecche up to the hevene\nMin hand, ne setten al in evene\nThis world, which evere is in balance:\nIt stant noght in my sufficance\nSo grete thinges to compasse,\nBot I mot lete it overpasse\nAnd treten upon othre thinges.\nForthi the Stile of my writinges\nFro this day forth I thenke change\nAnd speke of thing is noght so strange,    10\nWhich every kinde hath upon honde,\nAnd wherupon the world mot stonde,\nAnd hath don sithen it began,\nAnd schal whil ther is any man;\nAnd that is love, of which I mene\nTo trete, as after schal be sene.\nIn which ther can noman him reule,\nFor loves lawe is out of reule,\nThat of tomoche or of tolite\nWelnyh is every man to wyte,    20\nAnd natheles ther is noman\nIn al this world so wys, that can\nOf love tempre the mesure,\nBot as it falth in aventure:\nFor wit ne strengthe may noght helpe,\nAnd he which elles wolde him yelpe\nIs rathest throwen under fote,\nTher can no wiht therof do bote.\nFor yet was nevere such covine,\nThat couthe ordeine a medicine    30\nTo thing which god in lawe of kinde\nHath set, for ther may noman finde\nThe rihte salve of such a Sor.\nIt hath and schal ben everemor\nThat love is maister wher he wile,\nTher can no lif make other skile;\nFor wher as evere him lest to sette,\nTher is no myht which him may lette.\nBot what schal fallen ate laste,\nThe sothe can no wisdom caste,    40\nBot as it falleth upon chance;\nFor if ther evere was balance\nWhich of fortune stant governed,\nI may wel lieve as I am lerned\nThat love hath that balance on honde,\nWhich wol no reson understonde.\nFor love is blind and may noght se,\nForthi may no certeinete\nBe set upon his jugement,\nBot as the whiel aboute went    50\nHe yifth his graces undeserved,\nAnd fro that man which hath him served\nFulofte he takth aweye his fees,\nAs he that pleieth ate Dees,\nAnd therupon what schal befalle\nHe not, til that the chance falle,\nWher he schal lese or he schal winne.\nAnd thus fulofte men beginne,\nThat if thei wisten what it mente,\nThei wolde change al here entente.    60\nAnd forto proven it is so,\nI am miselven on of tho,\nWhich to this Scole am underfonge.\nFor it is siththe go noght longe,\nAs forto speke of this matiere,\nI may you telle, if ye woll hiere,\nA wonder hap which me befell,\nThat was to me bothe hard and fell,\nTouchende of love and his fortune,\nThe which me liketh to comune    70\nAnd pleinly forto telle it oute.\nTo hem that ben lovers aboute\nFro point to point I wol declare\nAnd wryten of my woful care,\nMi wofull day, my wofull chance,\nThat men mowe take remembrance\nOf that thei schall hierafter rede:\nFor in good feith this wolde I rede,\nThat every man ensample take\nOf wisdom which him is betake,    80\nAnd that he wot of good aprise\nTo teche it forth, for such emprise\nIs forto preise; and therfore I\nWoll wryte and schewe al openly\nHow love and I togedre mette,\nWherof the world ensample fette\nMai after this, whan I am go,\nOf thilke unsely jolif wo,\nWhos reule stant out of the weie,\nNou glad and nou gladnesse aweie,    90\nAnd yet it may noght be withstonde\nFor oght that men may understonde.\nUpon the point that is befalle\nOf love, in which that I am falle,\nI thenke telle my matiere:\nNow herkne, who that wol it hiere,\nOf my fortune how that it ferde.\nThis enderday, as I forthferde\nTo walke, as I yow telle may,\u2014\nAnd that was in the Monthe of Maii,    100\nWhan every brid hath chose his make\nAnd thenkth his merthes forto make\nOf love that he hath achieved;\nBot so was I nothing relieved,\nFor I was further fro my love\nThan Erthe is fro the hevene above,\nAs forto speke of eny sped:\nSo wiste I me non other red,\nBot as it were a man forfare\nUnto the wode I gan to fare,    110\nNoght forto singe with the briddes,\nFor whanne I was the wode amiddes,\nI fond a swote grene pleine,\nAnd ther I gan my wo compleigne\nWisshinge and wepinge al myn one,\nFor other merthes made I none.\nSo hard me was that ilke throwe,\nThat ofte sithes overthrowe\nTo grounde I was withoute breth;\nAnd evere I wisshide after deth,    120\nWhanne I out of my peine awok,\nAnd caste up many a pitous lok\nUnto the hevene, and seide thus:\n\u201cO thou Cupide, O thou Venus,\nThou god of love and thou goddesse,\nWher is pite? wher is meknesse?\nNow doth me pleinly live or dye,\nFor certes such a maladie\nAs I now have and longe have hadd,\nIt myhte make a wisman madd,    130\nIf that it scholde longe endure.\nO Venus, queene of loves cure,\nThou lif, thou lust, thou mannes hele,\nBehold my cause and my querele,\nAnd yif me som part of thi grace,\nSo that I may finde in this place\nIf thou be gracious or non.\u201d\nAnd with that word I sawh anon\nThe kyng of love and qweene bothe;\nBot he that kyng with yhen wrothe    140\nHis chiere aweiward fro me caste,\nAnd forth he passede ate laste.\nBot natheles er he forth wente\nA firy Dart me thoghte he hente\nAnd threw it thurgh myn herte rote:\nIn him fond I non other bote,\nFor lenger list him noght to duelle.\nBot sche that is the Source and Welle\nOf wel or wo, that schal betide\nTo hem that loven, at that tide    150\nAbod, bot forto tellen hiere\nSche cast on me no goodly chiere:\nThus natheles to me sche seide,\n\u201cWhat art thou, Sone?\u201d and I abreide\nRiht as a man doth out of slep,\nAnd therof tok sche riht good kep\nAnd bad me nothing ben adrad:\nBot for al that I was noght glad,\nFor I ne sawh no cause why.\nAnd eft scheo asketh, what was I:    160\nI seide, \u201cA Caitif that lith hiere:\nWhat wolde ye, my Ladi diere?\nSchal I ben hol or elles dye?\u201d\nSche seide, \u201cTell thi maladie:\nWhat is thi Sor of which thou pleignest?\nNe hyd it noght, for if thou feignest,\nI can do the no medicine.\u201d\n\u201cMa dame, I am a man of thyne,\nThat in thi Court have longe served,\nAnd aske that I have deserved,    170\nSome wele after my longe wo.\u201d\nAnd sche began to loure tho,\nAnd seide, \u201cTher is manye of yow\nFaitours, and so may be that thow\nArt riht such on, and be feintise\nSeist that thou hast me do servise.\u201d\nAnd natheles sche wiste wel,\nMi world stod on an other whiel\nWithouten eny faiterie:\nBot algate of my maladie    180\nSche bad me telle and seie hir trowthe.\n\u201cMa dame, if ye wolde have rowthe,\u201d\nQuod I, \u201cthan wolde I telle yow.\u201d\n\u201cSey forth,\u201d quod sche, \u201cand tell me how;\nSchew me thi seknesse everydiel.\u201d\n\u201cMa dame, that can I do wel,\nBe so my lif therto wol laste.\u201d\nWith that hir lok on me sche caste,\nAnd seide: \u201cIn aunter if thou live,\nMi will is ferst that thou be schrive;    190\nAnd natheles how that it is\nI wot miself, bot for al this\nUnto my prest, which comth anon,\nI woll thou telle it on and on,\nBothe all thi thoght and al thi werk.\nO Genius myn oghne Clerk,\nCom forth and hier this mannes schrifte,\u201d\nQuod Venus tho; and I uplifte\nMin hefd with that, and gan beholde\nThe selve Prest, which as sche wolde    200\nWas redy there and sette him doun\nTo hiere my confessioun.\nThis worthi Prest, this holy man\nTo me spekende thus began,\nAnd seide: \u201cBenedicite,\nMi Sone, of the felicite\nOf love and ek of all the wo\nThou schalt thee schrive of bothe tuo.\nWhat thou er this for loves sake\nHast felt, let nothing be forsake,    210\nTell pleinliche as it is befalle.\u201d\nAnd with that word I gan doun falle\nOn knees, and with devocioun\nAnd with full gret contricioun\nI seide thanne: \u201cDominus,\nMin holi fader Genius,\nSo as thou hast experience\nOf love, for whos reverence\nThou schalt me schriven at this time,\nI prai the let me noght mistime    220\nMi schrifte, for I am destourbed\nIn al myn herte, and so contourbed,\nThat I ne may my wittes gete,\nSo schal I moche thing foryete:\nBot if thou wolt my schrifte oppose\nFro point to point, thanne I suppose,\nTher schal nothing be left behinde.\nBot now my wittes ben so blinde,\nThat I ne can miselven teche.\u201d\nTho he began anon to preche,    230\nAnd with his wordes debonaire\nHe seide tome softe and faire:\n\u201cThi schrifte to oppose and hiere,\nMy Sone, I am assigned hiere\nBe Venus the godesse above,\nWhos Prest I am touchende of love.\nBot natheles for certein skile\nI mot algate and nedes wile\nNoght only make my spekynges\nOf love, bot of othre thinges,    240\nThat touchen to the cause of vice.\nFor that belongeth to thoffice\nOf Prest, whos ordre that I bere,\nSo that I wol nothing forbere,\nThat I the vices on and on\nNe schal thee schewen everychon;\nWherof thou myht take evidence\nTo reule with thi conscience.\nBot of conclusion final\nConclude I wol in special    250\nFor love, whos servant I am,\nAnd why the cause is that I cam.\nSo thenke I to don bothe tuo,\nFerst that myn ordre longeth to,\nThe vices forto telle arewe,\nBot next above alle othre schewe\nOf love I wol the propretes,\nHow that thei stonde be degrees\nAfter the disposicioun\nOf Venus, whos condicioun    260\nI moste folwe, as I am holde.\nFor I with love am al withholde,\nSo that the lasse I am to wyte,\nThogh I ne conne bot a lyte\nOf othre thinges that ben wise:\nI am noght tawht in such a wise;\nFor it is noght my comun us\nTo speke of vices and vertus,\nBot al of love and of his lore,\nFor Venus bokes of nomore    270\nMe techen nowther text ne glose.\nBot for als moche as I suppose\nIt sit a prest to be wel thewed,\nAnd schame it is if he be lewed,\nOf my Presthode after the forme\nI wol thi schrifte so enforme,\nThat ate leste thou schalt hiere\nThe vices, and to thi matiere\nOf love I schal hem so remene,\nThat thou schalt knowe what thei mene.    280\nFor what a man schal axe or sein\nTouchende of schrifte, it mot be plein,\nIt nedeth noght to make it queinte,\nFor trowthe hise wordes wol noght peinte:\nThat I wole axe of the forthi,\nMy Sone, it schal be so pleinly,\nThat thou schalt knowe and understonde\nThe pointz of schrifte how that thei stonde.\u201d\nBetwen the lif and deth I herde\nThis Prestes tale er I answerde,    290\nAnd thanne I preide him forto seie\nHis will, and I it wolde obeie\nAfter the forme of his apprise.\nTho spak he tome in such a wise,\nAnd bad me that I scholde schrive\nAs touchende of my wittes fyve,\nAnd schape that thei were amended\nOf that I hadde hem misdispended.\nFor tho be proprely the gates,\nThurgh whiche as to the herte algates    300\nComth alle thing unto the feire,\nWhich may the mannes Soule empeire.\nAnd now this matiere is broght inne,\nMi Sone, I thenke ferst beginne\nTo wite how that thin yhe hath stonde,\nThe which is, as I understonde,\nThe moste principal of alle,\nThurgh whom that peril mai befalle.\nAnd forto speke in loves kinde,\nFul manye suche a man mai finde,    310\nWhiche evere caste aboute here yhe,\nTo loke if that thei myhte aspie\nFulofte thing which hem ne toucheth,\nBot only that here herte soucheth\nIn hindringe of an other wiht;\nAnd thus ful many a worthi knyht\nAnd many a lusti lady bothe\nHave be fulofte sythe wrothe.\nSo that an yhe is as a thief\nTo love, and doth ful gret meschief;    320\nAnd also for his oghne part\nFulofte thilke firy Dart\nOf love, which that evere brenneth,\nThurgh him into the herte renneth:\nAnd thus a mannes yhe ferst\nHimselve grieveth alther werst,\nAnd many a time that he knoweth\nUnto his oghne harm it groweth.\nMi Sone, herkne now forthi\nA tale, to be war therby    330\nThin yhe forto kepe and warde,\nSo that it passe noght his warde.\nOvide telleth in his bok\nEnsample touchende of mislok,\nAnd seith hou whilom ther was on,\nA worthi lord, which Acteon\nWas hote, and he was cousin nyh\nTo him that Thebes ferst on hyh\nUp sette, which king Cadme hyhte.\nThis Acteon, as he wel myhte,    340\nAbove alle othre caste his chiere,\nAnd used it fro yer to yere,\nWith Houndes and with grete Hornes\nAmong the wodes and the thornes\nTo make his hunting and his chace:\nWhere him best thoghte in every place\nTo finde gamen in his weie,\nTher rod he forto hunte and pleie.\nSo him befell upon a tide\nOn his hunting as he cam ride,    350\nIn a Forest al one he was:\nHe syh upon the grene gras\nThe faire freisshe floures springe,\nHe herde among the leves singe\nThe Throstle with the nyhtingale:\nThus er he wiste into a Dale\nHe cam, wher was a litel plein,\nAll round aboute wel besein\nWith buisshes grene and Cedres hyhe;\nAnd ther withinne he caste his yhe.    360\nAmidd the plein he syh a welle,\nSo fair ther myhte noman telle,\nIn which Diana naked stod\nTo bathe and pleie hire in the flod\nWith many a Nimphe, which hire serveth.\nBot he his yhe awey ne swerveth\nFro hire, which was naked al,\nAnd sche was wonder wroth withal,\nAnd him, as sche which was godesse,\nForschop anon, and the liknesse    370\nSche made him taken of an Hert,\nWhich was tofore hise houndes stert,\nThat ronne besiliche aboute\nWith many an horn and many a route,\nThat maden mochel noise and cry:\nAnd ate laste unhappely\nThis Hert his oghne houndes slowhe\nAnd him for vengance al todrowhe.\nLo now, my Sone, what it is\nA man to caste his yhe amis,    380\nWhich Acteon hath dere aboght;\nBe war forthi and do it noght.\nFor ofte, who that hiede toke,\nBetre is to winke than to loke.\nAnd forto proven it is so,\nOvide the Poete also\nA tale which to this matiere\nAcordeth seith, as thou schalt hiere.\nIn Metamor it telleth thus,\nHow that a lord which Phorceus    390\nWas hote, hadde dowhtres thre.\nBot upon here nativite\nSuch was the constellacion,\nThat out of mannes nacion\nFro kynde thei be so miswent,\nThat to the liknesse of Serpent\nThei were bore, and so that on\nOf hem was cleped Stellibon,\nThat other soster Suriale,\nThe thridde, as telleth in the tale,    400\nMedusa hihte, and natheles\nOf comun name Gorgones\nIn every contre ther aboute,\nAs Monstres whiche that men doute,\nMen clepen hem; and bot on yhe\nAmong hem thre in pourpartie\nThei hadde, of which thei myhte se,\nNow hath it this, now hath it sche;\nAfter that cause and nede it ladde,\nBe throwes ech of hem it hadde.    410\nA wonder thing yet more amis\nTher was, wherof I telle al this:\nWhat man on hem his chiere caste\nAnd hem behield, he was als faste\nOut of a man into a Ston\nForschape, and thus ful manyon\nDeceived were, of that thei wolde\nMisloke, wher that thei ne scholde.\nBot Perseus that worthi knyht,\nWhom Pallas of hir grete myht    420\nHalp, and tok him a Schield therto,\nAnd ek the god Mercurie also\nLente him a swerd, he, as it fell,\nBeyende Athlans the hihe hell\nThese Monstres soghte, and there he fond\nDiverse men of thilke lond\nThurgh sihte of hem mistorned were,\nStondende as Stones hiere and there.\nBot he, which wisdom and prouesse\nHadde of the god and the godesse,    430\nThe Schield of Pallas gan enbrace,\nWith which he covereth sauf his face,\nMercuries Swerd and out he drowh,\nAnd so he bar him that he slowh\nThese dredful Monstres alle thre.\nLo now, my Sone, avise the,\nThat thou thi sihte noght misuse:\nCast noght thin yhe upon Meduse,\nThat thou be torned into Ston:\nFor so wys man was nevere non,    440\nBot if he wel his yhe kepe\nAnd take of fol delit no kepe,\nThat he with lust nys ofte nome,\nThurgh strengthe of love and overcome.\nOf mislokynge how it hath ferd,\nAs I have told, now hast thou herd,\nMy goode Sone, and tak good hiede.\nAnd overthis yet I thee rede\nThat thou be war of thin heringe,\nWhich to the Herte the tidinge    450\nOf many a vanite hath broght,\nTo tarie with a mannes thoght.\nAnd natheles good is to hiere\nSuch thing wherof a man may lere\nThat to vertu is acordant,\nAnd toward al the remenant\nGood is to torne his Ere fro;\nFor elles, bot a man do so,\nHim may fulofte mysbefalle.\nI rede ensample amonges alle,    460\nWherof to kepe wel an Ere\nIt oghte pute a man in fere.\nA Serpent, which that Aspidis\nIs cleped, of his kynde hath this,\nThat he the Ston noblest of alle,\nThe which that men Carbuncle calle,\nBerth in his hed above on heihte.\nFor which whan that a man be sleyhte,\nThe Ston to winne and him to daunte,\nWith his carecte him wolde enchaunte,    470\nAnon as he perceiveth that,\nHe leith doun his on Ere al plat\nUnto the ground, and halt it faste,\nAnd ek that other Ere als faste\nHe stoppeth with his tail so sore,\nThat he the wordes lasse or more\nOf his enchantement ne hiereth;\nAnd in this wise himself he skiereth,\nSo that he hath the wordes weyved\nAnd thurgh his Ere is noght deceived.    480\nAn othre thing, who that recordeth,\nLich unto this ensample acordeth,\nWhich in the tale of Troie I finde.\nSirenes of a wonder kynde\nBen Monstres, as the bokes tellen,\nAnd in the grete Se thei duellen:\nOf body bothe and of visage\nLik unto wommen of yong age\nUp fro the Navele on hih thei be,\nAnd doun benethe, as men mai se,    490\nThei bere of fisshes the figure.\nAnd overthis of such nature\nThei ben, that with so swete a stevene\nLik to the melodie of hevene\nIn wommanysshe vois thei singe,\nWith notes of so gret likinge,\nOf such mesure, of such musike,\nWherof the Schipes thei beswike\nThat passen be the costes there.\nFor whan the Schipmen leie an Ere    500\nUnto the vois, in here avys\nThei wene it be a Paradys,\nWhich after is to hem an helle.\nFor reson may noght with hem duelle,\nWhan thei tho grete lustes hiere;\nThei conne noght here Schipes stiere,\nSo besiliche upon the note\nThei herkne, and in such wise assote,\nThat thei here rihte cours and weie\nForyete, and to here Ere obeie,    510\nAnd seilen til it so befalle\nThat thei into the peril falle,\nWhere as the Schipes be todrawe,\nAnd thei ben with the Monstres slawe.\nBot fro this peril natheles\nWith his wisdom king Uluxes\nAscapeth and it overpasseth;\nFor he tofor the hond compasseth\nThat noman of his compaignie\nHath pouer unto that folie    520\nHis Ere for no lust to caste;\nFor he hem stoppede alle faste,\nThat non of hem mai hiere hem singe.\nSo whan they comen forth seilinge,\nTher was such governance on honde,\nThat thei the Monstres have withstonde\nAnd slain of hem a gret partie.\nThus was he sauf with his navie,\nThis wise king, thurgh governance.\nWherof, my Sone, in remembrance    530\nThou myht ensample taken hiere,\nAs I have told, and what thou hiere\nBe wel war, and yif no credence,\nBot if thou se more evidence.\nFor if thou woldest take kepe\nAnd wisly cowthest warde and kepe\nThin yhe and Ere, as I have spoke,\nThan haddest thou the gates stoke\nFro such Sotie as comth to winne\nThin hertes wit, which is withinne,    540\nWherof that now thi love excedeth\nMesure, and many a peine bredeth.\nBot if thou cowthest sette in reule\nTho tuo, the thre were eth to reule:\nForthi as of thi wittes five\nI wole as now nomore schryve,\nBot only of these ilke tuo.\nTell me therfore if it be so,\nHast thou thin yhen oght misthrowe?\nMi fader, ye, I am beknowe,    550\nI have hem cast upon Meduse,\nTherof I may me noght excuse:\nMin herte is growen into Ston,\nSo that my lady therupon\nHath such a priente of love grave,\nThat I can noght miselve save.\nWhat seist thou, Sone, as of thin Ere?\nMi fader, I am gultyf there;\nFor whanne I may my lady hiere,\nMi wit with that hath lost his Stiere:    560\nI do noght as Uluxes dede,\nBot falle anon upon the stede,\nWher as I se my lady stonde;\nAnd there, I do yow understonde,\nI am topulled in my thoght,\nSo that of reson leveth noght,\nWherof that I me mai defende.\nMy goode Sone, god thamende:\nFor as me thenketh be thi speche\nThi wittes ben riht feer to seche.    570\nAs of thin Ere and of thin yhe\nI woll nomore specefie,\nBot I woll axen overthis\nOf othre thing how that it is.\nMi Sone, as I thee schal enforme,\nTher ben yet of an other forme\nOf dedly vices sevene applied,\nWherof the herte is ofte plied\nTo thing which after schal him grieve.\nThe ferste of hem thou schalt believe    580\nIs Pride, which is principal,\nAnd hath with him in special\nMinistres five ful diverse,\nOf whiche, as I the schal reherse,\nThe ferste is seid Ypocrisie.\nIf thou art of his compaignie,\nTell forth, my Sone, and schrif the clene.\nI wot noght, fader, what ye mene:\nBot this I wolde you beseche,\nThat ye me be som weie teche    590\nWhat is to ben an ypocrite;\nAnd thanne if I be forto wyte,\nI wol beknowen, as it is.\nMi Sone, an ypocrite is this,\u2014\nA man which feigneth conscience,\nAs thogh it were al innocence,\nWithoute, and is noght so withinne;\nAnd doth so for he wolde winne\nOf his desir the vein astat.\nAnd whanne he comth anon therat,    600\nHe scheweth thanne what he was,\nThe corn is torned into gras,\nThat was a Rose is thanne a thorn,\nAnd he that was a Lomb beforn\nIs thanne a Wolf, and thus malice\nUnder the colour of justice\nIs hid; and as the poeple telleth,\nThese ordres witen where he duelleth,\nAs he that of here conseil is,\nAnd thilke world which thei er this    610\nForsoken, he drawth in ayein:\nHe clotheth richesse, as men sein,\nUnder the simplesce of poverte,\nAnd doth to seme of gret decerte\nThing which is litel worth withinne:\nHe seith in open, fy! to Sinne,\nAnd in secre ther is no vice\nOf which that he nis a Norrice:\nAnd evere his chiere is sobre and softe,\nAnd where he goth he blesseth ofte,    620\nWherof the blinde world he dreccheth.\nBot yet al only he ne streccheth\nHis reule upon religioun,\nBot next to that condicioun\nIn suche as clepe hem holy cherche\nIt scheweth ek how he can werche\nAmong tho wyde furred hodes,\nTo geten hem the worldes goodes.\nAnd thei hemself ben thilke same\nThat setten most the world in blame,    630\nBot yet in contraire of her lore\nTher is nothing thei loven more;\nSo that semende of liht thei werke\nThe dedes whiche are inward derke.\nAnd thus this double Ypocrisie\nWith his devolte apparantie\nA viser set upon his face,\nWherof toward this worldes grace\nHe semeth to be riht wel thewed,\nAnd yit his herte is al beschrewed.    640\nBot natheles he stant believed,\nAnd hath his pourpos ofte achieved\nOf worschipe and of worldes welthe,\nAnd takth it, as who seith, be stelthe\nThurgh coverture of his fallas.\nAnd riht so in semblable cas\nThis vice hath ek his officers\nAmong these othre seculers\nOf grete men, for of the smale\nAs for tacompte he set no tale,    650\nBot thei that passen the comune\nWith suche him liketh to comune,\nAnd where he seith he wol socoure\nThe poeple, there he woll devoure;\nFor now aday is manyon\nWhich spekth of Peter and of John\nAnd thenketh Judas in his herte.\nTher schal no worldes good asterte\nHis hond, and yit he yifth almesse\nAnd fasteth ofte and hiereth Messe:    660\nWith mea culpa, which he seith,\nUpon his brest fullofte he leith\nHis hond, and cast upward his yhe,\nAs thogh he Cristes face syhe;\nSo that it seemeth ate syhte,\nAs he al one alle othre myhte\nRescoue with his holy bede.\nBot yet his herte in other stede\nAmong hise bedes most devoute\nGoth in the worldes cause aboute,    670\nHow that he myhte his warisoun\nEncresce.\n    And in comparisoun\nTher ben lovers of such a sort,\nThat feignen hem an humble port,\nAnd al is bot Ypocrisie,\nWhich with deceipte and flaterie\nHath many a worthi wif beguiled.\nFor whanne he hath his tunge affiled,\nWith softe speche and with lesinge,\nForth with his fals pitous lokynge,    680\nHe wolde make a womman wene\nTo gon upon the faire grene,\nWhan that sche falleth in the Mir.\nFor if he may have his desir,\nHow so falle of the remenant,\nHe halt no word of covenant;\nBot er the time that he spede,\nTher is no sleihte at thilke nede,\nWhich eny loves faitour mai,\nThat he ne put it in assai,    690\nAs him belongeth forto done.\nThe colour of the reyni Mone\nWith medicine upon his face\nHe set, and thanne he axeth grace,\nAs he which hath sieknesse feigned.\nWhan his visage is so desteigned,\nWith yhe upcast on hire he siketh,\nAnd many a contenance he piketh,\nTo bringen hire in to believe\nOf thing which that he wolde achieve,    700\nWherof he berth the pale hewe;\nAnd for he wolde seme trewe,\nHe makth him siek, whan he is heil.\nBot whanne he berth lowest the Seil,\nThanne is he swiftest to beguile\nThe womman, which that ilke while\nSet upon him feith or credence.\nMi Sone, if thou thi conscience\nEntamed hast in such a wise,\nIn schrifte thou thee myht avise    710\nAnd telle it me, if it be so.\nMin holy fader, certes no.\nAs forto feigne such sieknesse\nIt nedeth noght, for this witnesse\nI take of god, that my corage\nHath ben mor siek than my visage.\nAnd ek this mai I wel avowe,\nSo lowe cowthe I nevere bowe\nTo feigne humilite withoute,\nThat me ne leste betre loute    720\nWith alle the thoghtes of myn herte;\nFor that thing schal me nevere asterte,\nI speke as to my lady diere,\nTo make hire eny feigned chiere.\nGod wot wel there I lye noght,\nMi chiere hath be such as my thoght;\nFor in good feith, this lieveth wel,\nMi will was betre a thousendel\nThan eny chiere that I cowthe.\nBot, Sire, if I have in my yowthe    730\nDon other wise in other place,\nI put me therof in your grace:\nFor this excusen I ne schal,\nThat I have elles overal\nTo love and to his compaignie\nBe plein withoute Ypocrisie;\nBot ther is on the which I serve,\nAlthogh I may no thonk deserve,\nTo whom yet nevere into this day\nI seide onlyche or ye or nay,    740\nBot if it so were in my thoght.\nAs touchende othre seie I noght\nThat I nam somdel forto wyte\nOf that ye clepe an ypocrite.\nMi Sone, it sit wel every wiht\nTo kepe his word in trowthe upryht\nTowardes love in alle wise.\nFor who that wolde him wel avise\nWhat hath befalle in this matiere,\nHe scholde noght with feigned chiere    750\nDeceive Love in no degre.\nTo love is every herte fre,\nBot in deceipte if that thou feignest\nAnd therupon thi lust atteignest,\nThat thow hast wonne with thi wyle,\nThogh it thee like for a whyle,\nThou schalt it afterward repente.\nAnd forto prove myn entente,\nI finde ensample in a Croniqe\nOf hem that love so beswike.    760\nIt fell be olde daies thus,\nWhil themperour Tiberius\nThe Monarchie of Rome ladde,\nTher was a worthi Romein hadde\nA wif, and sche Pauline hihte,\nWhich was to every mannes sihte\nOf al the Cite the faireste,\nAnd as men seiden, ek the beste.\nIt is and hath ben evere yit,\nThat so strong is no mannes wit,    770\nWhich thurgh beaute ne mai be drawe\nTo love, and stonde under the lawe\nOf thilke bore frele kinde,\nWhich makth the hertes yhen blinde,\nWher no reson mai be comuned:\nAnd in this wise stod fortuned\nThis tale, of which I wolde mene;\nThis wif, which in hire lustes grene\nWas fair and freissh and tendre of age,\nSche may noght lette the corage    780\nOf him that wole on hire assote.\nThere was a Duck, and he was hote\nMundus, which hadde in his baillie\nTo lede the chivalerie\nOf Rome, and was a worthi knyht;\nBot yet he was noght of such myht\nThe strengthe of love to withstonde,\nThat he ne was so broght to honde,\nThat malgre wher he wole or no,\nThis yonge wif he loveth so,    790\nThat he hath put al his assay\nTo wynne thing which he ne may\nGete of hire graunt in no manere,\nBe yifte of gold ne be preiere.\nAnd whanne he syh that be no mede\nToward hir love he myhte spede,\nBe sleyhte feigned thanne he wroghte;\nAnd therupon he him bethoghte\nHow that ther was in the Cite\nA temple of such auctorite,    800\nTo which with gret Devocioun\nThe noble wommen of the toun\nMost comunliche a pelrinage\nGon forto preie thilke ymage\nWhich the godesse of childinge is,\nAnd cleped was be name Ysis:\nAnd in hire temple thanne were,\nTo reule and to ministre there\nAfter the lawe which was tho,\nAbove alle othre Prestes tuo.    810\nThis Duck, which thoghte his love gete,\nUpon a day hem tuo to mete\nHath bede, and thei come at his heste;\nWher that thei hadde a riche feste,\nAnd after mete in prive place\nThis lord, which wolde his thonk pourchace,\nTo ech of hem yaf thanne a yifte,\nAnd spak so that be weie of schrifte\nHe drowh hem unto his covine,\nTo helpe and schape how he Pauline    820\nAfter his lust deceive myhte.\nAnd thei here trowthes bothe plyhte,\nThat thei be nyhte hire scholden wynne\nInto the temple, and he therinne\nSchal have of hire al his entente:\nAnd thus acorded forth thei wente.\nNow lest thurgh which ypocrisie\nOrdeigned was the tricherie,\nWherof this ladi was deceived.\nThese Prestes hadden wel conceived    830\nThat sche was of gret holinesse;\nAnd with a contrefet simplesse,\nWhich hid was in a fals corage,\nFeignende an hevenely message\nThei come and seide unto hir thus:\n\u201cPauline, the god Anubus\nHath sent ous bothe Prestes hiere,\nAnd seith he woll to thee appiere\nBe nyhtes time himself alone,\nFor love he hath to thi persone:    840\nAnd therupon he hath ous bede,\nThat we in Ysis temple a stede\nHonestely for thee pourveie,\nWher thou be nyhte, as we thee seie,\nOf him schalt take avisioun.\nFor upon thi condicioun,\nThe which is chaste and ful of feith,\nSuch pris, as he ous tolde, he leith,\nThat he wol stonde of thin acord;\nAnd forto bere hierof record    850\nHe sende ous hider bothe tuo.\u201d\nGlad was hire innocence tho\nOf suche wordes as sche herde,\nWith humble chiere and thus answerde,\nAnd seide that the goddes wille\nSche was al redy to fulfille,\nThat be hire housebondes leve\nSche wolde in Ysis temple at eve\nUpon hire goddes grace abide,\nTo serven him the nyhtes tide.    860\nThe Prestes tho gon hom ayein,\nAnd sche goth to hire sovereign,\nOf goddes wille and as it was\nSche tolde him al the pleine cas,\nWherof he was deceived eke,\nAnd bad that sche hire scholde meke\nAl hol unto the goddes heste.\nAnd thus sche, which was al honeste\nTo godward after hire entente,\nAt nyht unto the temple wente,    870\nWher that the false Prestes were;\nAnd thei receiven hire there\nWith such a tokne of holinesse,\nAs thogh thei syhen a godesse,\nAnd al withinne in prive place\nA softe bedd of large space\nThei hadde mad and encourtined,\nWher sche was afterward engined.\nBot sche, which al honour supposeth,\nThe false Prestes thanne opposeth,    880\nAnd axeth be what observance\nSche myhte most to the plesance\nOf godd that nyhtes reule kepe:\nAnd thei hire bidden forto slepe\nLiggende upon the bedd alofte,\nFor so, thei seide, al stille and softe\nGod Anubus hire wolde awake.\nThe conseil in this wise take,\nThe Prestes fro this lady gon;\nAnd sche, that wiste of guile non,    890\nIn the manere as it was seid\nTo slepe upon the bedd is leid,\nIn hope that sche scholde achieve\nThing which stod thanne upon bilieve,\nFulfild of alle holinesse.\nBot sche hath failed, as I gesse,\nFor in a closet faste by\nThe Duck was hid so prively\nThat sche him myhte noght perceive;\nAnd he, that thoghte to deceive,    900\nHath such arrai upon him nome,\nThat whanne he wolde unto hir come,\nIt scholde semen at hire yhe\nAs thogh sche verrailiche syhe\nGod Anubus, and in such wise\nThis ypocrite of his queintise\nAwaiteth evere til sche slepte.\nAnd thanne out of his place he crepte\nSo stille that sche nothing herde,\nAnd to the bedd stalkende he ferde,    910\nAnd sodeinly, er sche it wiste,\nBeclipt in armes he hire kiste:\nWherof in wommanysshe drede\nSche wok and nyste what to rede;\nBot he with softe wordes milde\nConforteth hire and seith, with childe\nHe wolde hire make in such a kynde\nThat al the world schal have in mynde\nThe worschipe of that ilke Sone;\nFor he schal with the goddes wone,    920\nAnd ben himself a godd also.\nWith suche wordes and with mo,\nThe whiche he feigneth in his speche,\nThis lady wit was al to seche,\nAs sche which alle trowthe weneth:\nBot he, that alle untrowthe meneth,\nWith blinde tales so hire ladde,\nThat all his wille of hire he hadde.\nAnd whan him thoghte it was ynowh,\nAyein the day he him withdrowh    930\nSo prively that sche ne wiste\nWher he becom, bot as him liste\nOut of the temple he goth his weie.\nAnd sche began to bidde and preie\nUpon the bare ground knelende,\nAnd after that made hire offrende,\nAnd to the Prestes yiftes grete\nSche yaf, and homward be the Strete.\nThe Duck hire mette and seide thus:\n\u201cThe myhti godd which Anubus    940\nIs hote, he save the, Pauline,\nFor thou art of his discipline\nSo holy, that no mannes myht\nMai do that he hath do to nyht\nOf thing which thou hast evere eschuied.\nBot I his grace have so poursuied,\nThat I was mad his lieutenant:\nForthi be weie of covenant\nFro this day forth I am al thin,\nAnd if thee like to be myn,    950\nThat stant upon thin oghne wille.\u201d\nSche herde his tale and bar it stille,\nAnd hom sche wente, as it befell,\nInto hir chambre, and ther sche fell\nUpon hire bedd to wepe and crie,\nAnd seide: \u201cO derke ypocrisie,\nThurgh whos dissimilacion\nOf fals ymaginacion\nI am thus wickedly deceived!\nBot that I have it aperceived    960\nI thonke unto the goddes alle;\nFor thogh it ones be befalle,\nIt schal nevere eft whil that I live,\nAnd thilke avou to godd I yive.\u201d\nAnd thus wepende sche compleigneth,\nHire faire face and al desteigneth\nWith wofull teres of hire ije,\nSo that upon this agonie\nHire housebonde is inne come,\nAnd syh how sche was overcome    970\nWith sorwe, and axeth what hire eileth.\nAnd sche with that hirself beweileth\nWelmore than sche dede afore,\nAnd seide, \u201cHelas, wifhode is lore\nIn me, which whilom was honeste,\nI am non other than a beste,\nNow I defouled am of tuo.\u201d\nAnd as sche myhte speke tho,\nAschamed with a pitous onde\nSche tolde unto hir housebonde    980\nThe sothe of al the hole tale,\nAnd in hire speche ded and pale\nSche swouneth welnyh to the laste.\nAnd he hire in hise armes faste\nUphield, and ofte swor his oth\nThat he with hire is nothing wroth,\nFor wel he wot sche may ther noght:\nBot natheles withinne his thoght\nHis herte stod in sori plit,\nAnd seide he wolde of that despit    990\nBe venged, how so evere it falle,\nAnd sende unto hise frendes alle.\nAnd whan thei weren come in fere,\nHe tolde hem upon this matiere,\nAnd axeth hem what was to done:\nAnd thei avised were sone,\nAnd seide it thoghte hem for the beste\nTo sette ferst his wif in reste,\nAnd after pleigne to the king\nUpon the matiere of this thing.    1000\nTho was this wofull wif conforted\nBe alle weies and desported,\nTil that sche was somdiel amended;\nAnd thus a day or tuo despended,\nThe thridde day sche goth to pleigne\nWith many a worthi Citezeine,\nAnd he with many a Citezein.\nWhan themperour it herde sein,\nAnd knew the falshed of the vice,\nHe seide he wolde do justice:    1010\nAnd ferst he let the Prestes take,\nAnd for thei scholde it noght forsake,\nHe put hem into questioun;\nBot thei of the suggestioun\nNe couthen noght a word refuse,\nBot for thei wolde hemself excuse,\nThe blame upon the Duck thei leide.\nBot therayein the conseil seide\nThat thei be noght excused so,\nFor he is on and thei ben tuo,    1020\nAnd tuo han more wit then on,\nSo thilke excusement was non.\nAnd over that was seid hem eke,\nThat whan men wolden vertu seke,\nMen scholde it in the Prestes finde;\nHere ordre is of so hyh a kinde,\nThat thei be Duistres of the weie:\nForthi, if eny man forsueie\nThurgh hem, thei be noght excusable.\nAnd thus be lawe resonable    1030\nAmong the wise jugges there\nThe Prestes bothe dampned were,\nSo that the prive tricherie\nHid under fals Ipocrisie\nWas thanne al openliche schewed,\nThat many a man hem hath beschrewed.\nAnd whan the Prestes weren dede,\nThe temple of thilke horrible dede\nThei thoghten purge, and thilke ymage,\nWhos cause was the pelrinage,    1040\nThei drowen out and als so faste\nFer into Tibre thei it caste,\nWher the Rivere it hath defied:\nAnd thus the temple purified\nThei have of thilke horrible Sinne,\nWhich was that time do therinne.\nOf this point such was the juise,\nBot of the Duck was other wise:\nFor he with love was bestad,\nHis dom was noght so harde lad;    1050\nFor Love put reson aweie\nAnd can noght se the rihte weie.\nAnd be this cause he was respited,\nSo that the deth him was acquited,\nBot for al that he was exiled,\nFor he his love hath so beguiled,\nThat he schal nevere come ayein:\nFor who that is to trowthe unplein,\nHe may noght failen of vengance.\nAnd ek to take remembrance    1060\nOf that Ypocrisie hath wroght\nOn other half, men scholde noght\nTo lihtly lieve al that thei hiere,\nBot thanne scholde a wisman stiere\nThe Schip, whan suche wyndes blowe:\nFor ferst thogh thei beginne lowe,\nAt ende thei be noght menable,\nBot al tobreken Mast and Cable,\nSo that the Schip with sodein blast,\nWhan men lest wene, is overcast;    1070\nAs now fulofte a man mai se:\nAnd of old time how it hath be\nI finde a gret experience,\nWherof to take an evidence\nGood is, and to be war also\nOf the peril, er him be wo.\nOf hem that ben so derk withinne,\nAt Troie also if we beginne,\nIpocrisie it hath betraied:\nFor whan the Greks hadde al assaied,    1080\nAnd founde that be no bataille\nNe be no Siege it myhte availe\nThe toun to winne thurgh prouesse,\nThis vice feigned of simplesce\nThurgh sleyhte of Calcas and of Crise\nIt wan be such a maner wise.\nAn Hors of Bras thei let do forge\nOf such entaile, of such a forge,\nThat in this world was nevere man\nThat such an other werk began.    1090\nThe crafti werkman Epius\nIt made, and forto telle thus,\nThe Greks, that thoghten to beguile\nThe kyng of Troie, in thilke while\nWith Anthenor and with Enee,\nThat were bothe of the Cite\nAnd of the conseil the wiseste,\nThe richeste and the myhtieste,\nIn prive place so thei trete\nWith fair beheste and yiftes grete    1100\nOf gold, that thei hem have engined;\nTogedre and whan thei be covined,\nThei feignen forto make a pes,\nAnd under that yit natheles\nThei schopen the destruccioun\nBothe of the kyng and of the toun.\nAnd thus the false pees was take\nOf hem of Grece and undertake,\nAnd therupon thei founde a weie,\nWher strengthe myhte noght aweie,    1110\nThat sleihte scholde helpe thanne;\nAnd of an ynche a large spanne\nBe colour of the pees thei made,\nAnd tolden how thei weren glade\nOf that thei stoden in acord;\nAnd for it schal ben of record,\nUnto the kyng the Gregois seiden,\nBe weie of love and this thei preiden,\nAs thei that wolde his thonk deserve,\nA Sacrifice unto Minerve,    1120\nThe pes to kepe in good entente,\nThei mosten offre er that thei wente.\nThe kyng conseiled in this cas\nBe Anthenor and Eneas\nTherto hath yoven his assent:\nSo was the pleine trowthe blent\nThurgh contrefet Ipocrisie\nOf that thei scholden sacrifie.\nThe Greks under the holinesse\nAnon with alle besinesse    1130\nHere Hors of Bras let faire dihte,\nWhich was to sen a wonder sihte;\nFor it was trapped of himselve,\nAnd hadde of smale whieles twelve,\nUpon the whiche men ynowe\nWith craft toward the toun it drowe,\nAnd goth glistrende ayein the Sunne.\nTho was ther joie ynowh begunne,\nFor Troie in gret devocioun\nCam also with processioun    1140\nAyein this noble Sacrifise\nWith gret honour, and in this wise\nUnto the gates thei it broghte.\nBot of here entre whan thei soghte,\nThe gates weren al to smale;\nAnd therupon was many a tale,\nBot for the worschipe of Minerve,\nTo whom thei comen forto serve,\nThei of the toun, whiche understode\nThat al this thing was do for goode,    1150\nFor pes, wherof that thei ben glade,\nThe gates that Neptunus made\nA thousend wynter ther tofore,\nThei have anon tobroke and tore;\nThe stronge walles doun thei bete,\nSo that in to the large strete\nThis Hors with gret solempnite\nWas broght withinne the Cite,\nAnd offred with gret reverence,\nWhich was to Troie an evidence    1160\nOf love and pes for everemo.\nThe Gregois token leve tho\nWith al the hole felaschipe,\nAnd forth thei wenten into Schipe\nAnd crossen seil and made hem yare,\nAnon as thogh thei wolden fare:\nBot whan the blake wynter nyht\nWithoute Mone or Sterre lyht\nBederked hath the water Stronde,\nAl prively thei gon to londe    1170\nFul armed out of the navie.\nSynon, which mad was here aspie\nWithinne Troie, as was conspired,\nWhan time was a tokne hath fired;\nAnd thei with that here weie holden,\nAnd comen in riht as thei wolden,\nTher as the gate was tobroke.\nThe pourpos was full take and spoke:\nEr eny man may take kepe,\nWhil that the Cite was aslepe,    1180\nThei slowen al that was withinne,\nAnd token what thei myhten wynne\nOf such good as was sufficant,\nAnd brenden up the remenant.\nAnd thus cam out the tricherie,\nWhich under fals Ypocrisie\nWas hid, and thei that wende pees\nTho myhten finde no reles\nOf thilke swerd which al devoureth.\nFulofte and thus the swete soureth,    1190\nWhan it is knowe to the tast:\nHe spilleth many a word in wast\nThat schal with such a poeple trete;\nFor whan he weneth most beyete,\nThanne is he schape most to lese.\nAnd riht so if a womman chese\nUpon the wordes that sche hiereth\nSom man, whan he most trewe appiereth,\nThanne is he forthest fro the trowthe:\nBot yit fulofte, and that is rowthe,    1200\nThei speden that ben most untrewe\nAnd loven every day a newe,\nWherof the lief is after loth\nAnd love hath cause to be wroth.\nBot what man that his lust desireth\nOf love, and therupon conspireth\nWith wordes feigned to deceive,\nHe schal noght faile to receive\nHis peine, as it is ofte sene.\nForthi, my Sone, as I thee mene,    1210\nIt sit the wel to taken hiede\nThat thou eschuie of thi manhiede\nIpocrisie and his semblant,\nThat thou ne be noght deceivant,\nTo make a womman to believe\nThing which is noght in thi bilieve:\nFor in such feint Ipocrisie\nOf love is al the tricherie,\nThurgh which love is deceived ofte;\nFor feigned semblant is so softe,    1220\nUnethes love may be war.\nForthi, my Sone, as I wel dar,\nI charge thee to fle that vice,\nThat many a womman hath mad nice;\nBot lok thou dele noght withal.\nIwiss, fader, nomor I schal.\nNow, Sone, kep that thou hast swore:\nFor this that thou hast herd before\nIs seid the ferste point of Pride:\nAnd next upon that other side,    1230\nTo schryve and speken overthis\nTouchende of Pride, yit ther is\nThe point seconde, I thee behote,\nWhich Inobedience is hote.\nThis vice of Inobedience\nAyein the reule of conscience\nAl that is humble he desalloweth,\nThat he toward his god ne boweth\nAfter the lawes of his heste.\nNoght as a man bot as a beste,    1240\nWhich goth upon his lustes wilde,\nSo goth this proude vice unmylde,\nThat he desdeigneth alle lawe:\nHe not what is to be felawe,\nAnd serve may he noght for pride;\nSo is he badde on every side,\nAnd is that selve of whom men speke,\nWhich wol noght bowe er that he breke.\nI not if love him myhte plie,\nFor elles forto justefie    1250\nHis herte, I not what mihte availe.\nForthi, my Sone, of such entaile\nIf that thin herte be disposed,\nTell out and let it noght be glosed:\nFor if that thou unbuxom be\nTo love, I not in what degree\nThou schalt thi goode world achieve.\nMi fader, ye schul wel believe,\nThe yonge whelp which is affaited\nHath noght his Maister betre awaited,    1260\nTo couche, whan he seith \u201cGo lowe,\u201d\nThat I, anon as I may knowe\nMi ladi will, ne bowe more.\nBot other while I grucche sore\nOf some thinges that sche doth,\nWherof that I woll telle soth:\nFor of tuo pointz I am bethoght,\nThat, thogh I wolde, I myhte noght\nObeie unto my ladi heste;\nBot I dar make this beheste,    1270\nSave only of that ilke tuo\nI am unbuxom of no mo.\nWhan ben tho tuo? tell on, quod he.\nMi fader, this is on, that sche\nComandeth me my mowth to close,\nAnd that I scholde hir noght oppose\nIn love, of which I ofte preche,\nBot plenerliche of such a speche\nForbere, and soffren hire in pes.\nBot that ne myhte I natheles    1280\nFor al this world obeie ywiss;\nFor whanne I am ther as sche is,\nThough sche my tales noght alowe,\nAyein hir will yit mot I bowe,\nTo seche if that I myhte have grace:\nBot that thing may I noght enbrace\nFor ought that I can speke or do;\nAnd yit fulofte I speke so,\nThat sche is wroth and seith, \u201cBe stille.\u201d\nIf I that heste schal fulfille    1290\nAnd therto ben obedient,\nThanne is my cause fully schent,\nFor specheles may noman spede.\nSo wot I noght what is to rede;\nBot certes I may noght obeie,\nThat I ne mot algate seie\nSomwhat of that I wolde mene;\nFor evere it is aliche grene,\nThe grete love which I have,\nWherof I can noght bothe save    1300\nMy speche and this obedience:\nAnd thus fulofte my silence\nI breke, and is the ferste point\nWherof that I am out of point\nIn this, and yit it is no pride.\nNow thanne upon that other side\nTo telle my desobeissance,\nFul sore it stant to my grevance\nAnd may noght sinke into my wit;\nFor ofte time sche me bit    1310\nTo leven hire and chese a newe,\nAnd seith, if I the sothe knewe\nHow ferr I stonde from hir grace,\nI scholde love in other place.\nBot therof woll I desobeie;\nFor also wel sche myhte seie,\n\u201cGo tak the Mone ther it sit,\u201d\nAs bringe that into my wit:\nFor ther was nevere rooted tre,\nThat stod so faste in his degre,    1320\nThat I ne stonde more faste\nUpon hire love, and mai noght caste\nMin herte awey, althogh I wolde.\nFor god wot, thogh I nevere scholde\nSen hir with yhe after this day,\nYit stant it so that I ne may\nHir love out of my brest remue.\nThis is a wonder retenue,\nThat malgre wher sche wole or non\nMin herte is everemore in on,    1330\nSo that I can non other chese,\nBot whether that I winne or lese,\nI moste hire loven til I deie;\nAnd thus I breke as be that weie\nHire hestes and hir comandinges,\nBot trewliche in non othre thinges.\nForthi, my fader, what is more\nTouchende to this ilke lore\nI you beseche, after the forme\nThat ye pleinly me wolde enforme,    1340\nSo that I may myn herte reule\nIn loves cause after the reule.\nToward this vice of which we trete\nTher ben yit tweie of thilke estrete,\nHere name is Murmur and Compleignte:\nTher can noman here chiere peinte,\nTo sette a glad semblant therinne,\nFor thogh fortune make hem wynne,\nYit grucchen thei, and if thei lese,\nTher is no weie forto chese,    1350\nWherof thei myhten stonde appesed.\nSo ben thei comunly desesed;\nTher may no welthe ne poverte\nAttempren hem to the decerte\nOf buxomnesse be no wise:\nFor ofte time thei despise\nThe goode fortune as the badde,\nAs thei no mannes reson hadde,\nThurgh pride, wherof thei be blinde.\nAnd ryht of such a maner kinde    1360\nTher be lovers, that thogh thei have\nOf love al that thei wolde crave,\nYit wol thei grucche be som weie,\nThat thei wol noght to love obeie\nUpon the trowthe, as thei do scholde;\nAnd if hem lacketh that thei wolde,\nAnon thei falle in such a peine,\nThat evere unbuxomly thei pleigne\nUpon fortune, and curse and crie,\nThat thei wol noght here hertes plie    1370\nTo soffre til it betre falle.\nForthi if thou amonges alle\nHast used this condicioun,\nMi Sone, in thi Confessioun\nNow tell me pleinly what thou art.\nMi fader, I beknowe a part,\nSo as ye tolden hier above\nOf Murmur and Compleignte of love,\nThat for I se no sped comende,\nAyein fortune compleignende    1380\nI am, as who seith, everemo:\nAnd ek fulofte tyme also,\nWhan so is that I se and hiere\nOr hevy word or hevy chiere\nOf my lady, I grucche anon;\nBot wordes dar I speke non,\nWherof sche myhte be desplesed,\nBot in myn herte I am desesed:\nWith many a Murmur, god it wot,\nThus drinke I in myn oghne swot,    1390\nAnd thogh I make no semblant,\nMin herte is al desobeissant;\nAnd in this wise I me confesse\nOf that ye clepe unbuxomnesse.\nNow telleth what youre conseil is.\nMi Sone, and I thee rede this,\nWhat so befalle of other weie,\nThat thou to loves heste obeie\nAls ferr as thou it myht suffise:\nFor ofte sithe in such a wise    1400\nObedience in love availeth,\nWher al a mannes strengthe faileth;\nWherof, if that the list to wite\nIn a Cronique as it is write,\nA gret ensample thou myht fynde,\nWhich now is come to my mynde.\nTher was whilom be daies olde\nA worthi knyht, and as men tolde\nHe was Nevoeu to themperour\nAnd of his Court a Courteour:    1410\nWifles he was, Florent he hihte,\nHe was a man that mochel myhte,\nOf armes he was desirous,\nChivalerous and amorous,\nAnd for the fame of worldes speche,\nStrange aventures forto seche,\nHe rod the Marches al aboute.\nAnd fell a time, as he was oute,\nFortune, which may every thred\nTobreke and knette of mannes sped,    1420\nSchop, as this knyht rod in a pas,\nThat he be strengthe take was,\nAnd to a Castell thei him ladde,\nWher that he fewe frendes hadde:\nFor so it fell that ilke stounde\nThat he hath with a dedly wounde\nFeihtende his oghne hondes slain\nBranchus, which to the Capitain\nWas Sone and Heir, wherof ben wrothe\nThe fader and the moder bothe.    1430\nThat knyht Branchus was of his hond\nThe worthieste of al his lond,\nAnd fain thei wolden do vengance\nUpon Florent, bot remembrance\nThat thei toke of his worthinesse\nOf knyhthod and of gentilesse,\nAnd how he stod of cousinage\nTo themperour, made hem assuage,\nAnd dorsten noght slen him for fere:\nIn gret desputeisoun thei were    1440\nAmong hemself, what was the beste.\nTher was a lady, the slyheste\nOf alle that men knewe tho,\nSo old sche myhte unethes go,\nAnd was grantdame unto the dede:\nAnd sche with that began to rede,\nAnd seide how sche wol bringe him inne,\nThat sche schal him to dethe winne\nAl only of his oghne grant,\nThurgh strengthe of verray covenant    1450\nWithoute blame of eny wiht.\nAnon sche sende for this kniht,\nAnd of hire Sone sche alleide\nThe deth, and thus to him sche seide:\n\u201cFlorent, how so thou be to wyte\nOf Branchus deth, men schal respite\nAs now to take vengement,\nBe so thou stonde in juggement\nUpon certein condicioun,\nThat thou unto a questioun    1460\nWhich I schal axe schalt ansuere;\nAnd over this thou schalt ek swere,\nThat if thou of the sothe faile,\nTher schal non other thing availe,\nThat thou ne schalt thi deth receive.\nAnd for men schal thee noght deceive,\nThat thou therof myht ben avised,\nThou schalt have day and tyme assised\nAnd leve saufly forto wende,\nBe so that at thi daies ende    1470\nThou come ayein with thin avys.\nThis knyht, which worthi was and wys,\nThis lady preith that he may wite,\nAnd have it under Seales write,\nWhat questioun it scholde be\nFor which he schal in that degree\nStonde of his lif in jeupartie.\nWith that sche feigneth compaignie,\nAnd seith: \u201cFlorent, on love it hongeth\nAl that to myn axinge longeth:    1480\nWhat alle wommen most desire\nThis wole I axe, and in thempire\nWher as thou hast most knowlechinge\nTak conseil upon this axinge.\u201d\nFlorent this thing hath undertake,\nThe day was set, the time take,\nUnder his seal he wrot his oth,\nIn such a wise and forth he goth\nHom to his Emes court ayein;\nTo whom his aventure plein    1490\nHe tolde, of that him is befalle.\nAnd upon that thei weren alle\nThe wiseste of the lond asent,\nBot natheles of on assent\nThei myhte noght acorde plat,\nOn seide this, an othre that.\nAfter the disposicioun\nOf naturel complexioun\nTo som womman it is plesance,\nThat to an other is grevance;    1500\nBot such a thing in special,\nWhich to hem alle in general\nIs most plesant, and most desired\nAbove alle othre and most conspired,\nSuch o thing conne thei noght finde\nBe Constellacion ne kinde:\nAnd thus Florent withoute cure\nMot stonde upon his aventure,\nAnd is al schape unto the lere,\nAs in defalte of his answere.    1510\nThis knyht hath levere forto dye\nThan breke his trowthe and forto lye\nIn place ther as he was swore,\nAnd schapth him gon ayein therfore.\nWhan time cam he tok his leve,\nThat lengere wolde he noght beleve,\nAnd preith his Em he be noght wroth,\nFor that is a point of his oth,\nHe seith, that noman schal him wreke,\nThogh afterward men hiere speke    1520\nThat he par aventure deie.\nAnd thus he wente forth his weie\nAlone as knyht aventurous,\nAnd in his thoght was curious\nTo wite what was best to do:\nAnd as he rod al one so,\nAnd cam nyh ther he wolde be,\nIn a forest under a tre\nHe syh wher sat a creature,\nA lothly wommannysch figure,    1530\nThat forto speke of fleisch and bon\nSo foul yit syh he nevere non.\nThis knyht behield hir redely,\nAnd as he wolde have passed by,\nSche cleped him and bad abide;\nAnd he his horse heved aside\nTho torneth, and to hire he rod,\nAnd there he hoveth and abod,\nTo wite what sche wolde mene.\nAnd sche began him to bemene,    1540\nAnd seide: \u201cFlorent be thi name,\nThou hast on honde such a game,\nThat bot thou be the betre avised,\nThi deth is schapen and devised,\nThat al the world ne mai the save,\nBot if that thou my conseil have.\u201d\nFlorent, whan he this tale herde,\nUnto this olde wyht answerde\nAnd of hir conseil he hir preide.\nAnd sche ayein to him thus seide:    1550\n\u201cFlorent, if I for the so schape,\nThat thou thurgh me thi deth ascape\nAnd take worschipe of thi dede,\nWhat schal I have to my mede?\u201d\n\u201cWhat thing,\u201d quod he, \u201cthat thou wolt axe.\u201d\n\u201cI bidde nevere a betre taxe,\u201d\nQuod sche, \u201cbot ferst, er thou be sped,\nThou schalt me leve such a wedd,\nThat I wol have thi trowthe in honde\nThat thou schalt be myn housebonde.\u201d    1560\n\u201cNay,\u201d seith Florent, \u201cthat may noght be.\u201d\n\u201cRyd thanne forth thi wey,\u201d quod sche,\n\u201cAnd if thou go withoute red,\nThou schalt be sekerliche ded.\u201d\nFlorent behihte hire good ynowh\nOf lond, of rente, of park, of plowh,\nBot al that compteth sche at noght.\nTho fell this knyht in mochel thoght,\nNow goth he forth, now comth ayein,\nHe wot noght what is best to sein,    1570\nAnd thoghte, as he rod to and fro,\nThat chese he mot on of the tuo,\nOr forto take hire to his wif\nOr elles forto lese his lif.\nAnd thanne he caste his avantage,\nThat sche was of so gret an age,\nThat sche mai live bot a while,\nAnd thoghte put hire in an Ile,\nWher that noman hire scholde knowe,\nTil sche with deth were overthrowe.    1580\nAnd thus this yonge lusti knyht\nUnto this olde lothly wiht\nTho seide: \u201cIf that non other chance\nMai make my deliverance,\nBot only thilke same speche\nWhich, as thou seist, thou schalt me teche,\nHave hier myn hond, I schal thee wedde.\u201d\nAnd thus his trowthe he leith to wedde.\nWith that sche frounceth up the browe:\n\u201cThis covenant I wol allowe,\u201d    1590\nSche seith: \u201cif eny other thing\nBot that thou hast of my techyng\nFro deth thi body mai respite,\nI woll thee of thi trowthe acquite,\nAnd elles be non other weie.\nNow herkne me what I schal seie.\nWhan thou art come into the place,\nWher now thei maken gret manace\nAnd upon thi comynge abyde,\nThei wole anon the same tide    1600\nOppose thee of thin answere.\nI wot thou wolt nothing forbere\nOf that thou wenest be thi beste,\nAnd if thou myht so finde reste,\nWel is, for thanne is ther nomore.\nAnd elles this schal be my lore,\nThat thou schalt seie, upon this Molde\nThat alle wommen lievest wolde\nBe soverein of mannes love:\nFor what womman is so above,    1610\nSche hath, as who seith, al hire wille;\nAnd elles may sche noght fulfille\nWhat thing hir were lievest have.\nWith this answere thou schalt save\nThiself, and other wise noght.\nAnd whan thou hast thin ende wroght,\nCom hier ayein, thou schalt me finde,\nAnd let nothing out of thi minde.\u201d\nHe goth him forth with hevy chiere,\nAs he that not in what manere    1620\nHe mai this worldes joie atteigne:\nFor if he deie, he hath a peine,\nAnd if he live, he mot him binde\nTo such on which of alle kinde\nOf wommen is thunsemlieste:\nThus wot he noght what is the beste:\nBot be him lief or be him loth,\nUnto the Castell forth he goth\nHis full answere forto yive,\nOr forto deie or forto live.    1630\nForth with his conseil cam the lord,\nThe thinges stoden of record,\nHe sende up for the lady sone,\nAnd forth sche cam, that olde Mone.\nIn presence of the remenant\nThe strengthe of al the covenant\nTho was reherced openly,\nAnd to Florent sche bad forthi\nThat he schal tellen his avis,\nAs he that woot what is the pris.    1640\nFlorent seith al that evere he couthe,\nBot such word cam ther non to mowthe,\nThat he for yifte or for beheste\nMihte eny wise his deth areste.\nAnd thus he tarieth longe and late,\nTil that this lady bad algate\nThat he schal for the dom final\nYive his answere in special\nOf that sche hadde him ferst opposed:\nAnd thanne he hath trewly supposed    1650\nThat he him may of nothing yelpe,\nBot if so be tho wordes helpe,\nWhiche as the womman hath him tawht;\nWherof he hath an hope cawht\nThat he schal ben excused so,\nAnd tolde out plein his wille tho.\nAnd whan that this Matrone herde\nThe manere how this knyht ansuerde,\nSche seide: \u201cHa treson, wo thee be,\nThat hast thus told the privite,    1660\nWhich alle wommen most desire!\nI wolde that thou were afire.\u201d\nBot natheles in such a plit\nFlorent of his answere is quit:\nAnd tho began his sorwe newe,\nFor he mot gon, or ben untrewe,\nTo hire which his trowthe hadde.\nBot he, which alle schame dradde,\nGoth forth in stede of his penance,\nAnd takth the fortune of his chance,    1670\nAs he that was with trowthe affaited.\nThis olde wyht him hath awaited\nIn place wher as he hire lefte:\nFlorent his wofull heved uplefte\nAnd syh this vecke wher sche sat,\nWhich was the lothlieste what\nThat evere man caste on his yhe:\nHire Nase bass, hire browes hyhe,\nHire yhen smale and depe set,\nHire chekes ben with teres wet,    1680\nAnd rivelen as an emty skyn\nHangende doun unto the chin,\nHire Lippes schrunken ben for age,\nTher was no grace in the visage,\nHir front was nargh, hir lockes hore,\nSche loketh forth as doth a More,\nHire Necke is schort, hir schuldres courbe,\nThat myhte a mannes lust destourbe,\nHire body gret and nothing smal,\nAnd schortly to descrive hire al,    1690\nSche hath no lith withoute a lak;\nBot lich unto the wollesak\nSche proferth hire unto this knyht,\nAnd bad him, as he hath behyht,\nSo as sche hath ben his warant,\nThat he hire holde covenant,\nAnd be the bridel sche him seseth.\nBot godd wot how that sche him pleseth\nOf suche wordes as sche spekth:\nHim thenkth welnyh his herte brekth    1700\nFor sorwe that he may noght fle,\nBot if he wolde untrewe be.\nLoke, how a sek man for his hele\nTakth baldemoine with Canele,\nAnd with the Mirre takth the Sucre,\nRyht upon such a maner lucre\nStant Florent, as in this diete:\nHe drinkth the bitre with the swete,\nHe medleth sorwe with likynge,\nAnd liveth, as who seith, deyinge;    1710\nHis youthe schal be cast aweie\nUpon such on which as the weie\nIs old and lothly overal.\nBot nede he mot that nede schal:\nHe wolde algate his trowthe holde,\nAs every knyht therto is holde,\nWhat happ so evere him is befalle:\nThogh sche be the fouleste of alle,\nYet to thonour of wommanhiede\nHim thoghte he scholde taken hiede;    1720\nSo that for pure gentilesse,\nAs he hire couthe best adresce,\nIn ragges, as sche was totore,\nHe set hire on his hors tofore\nAnd forth he takth his weie softe;\nNo wonder thogh he siketh ofte.\nBot as an oule fleth be nyhte\nOut of alle othre briddes syhte,\nRiht so this knyht on daies brode\nIn clos him hield, and schop his rode    1730\nOn nyhtes time, til the tyde\nThat he cam there he wolde abide;\nAnd prively withoute noise\nHe bringth this foule grete Coise\nTo his Castell in such a wise\nThat noman myhte hire schappe avise,\nTil sche into the chambre cam:\nWher he his prive conseil nam\nOf suche men as he most troste,\nAnd tolde hem that he nedes moste    1740\nThis beste wedde to his wif,\nFor elles hadde he lost his lif.\nThe prive wommen were asent,\nThat scholden ben of his assent:\nHire ragges thei anon of drawe,\nAnd, as it was that time lawe,\nShe hadde bath, sche hadde reste,\nAnd was arraied to the beste.\nBot with no craft of combes brode\nThei myhte hire hore lockes schode,    1750\nAnd sche ne wolde noght be schore\nFor no conseil, and thei therfore,\nWith such atyr as tho was used,\nOrdeinen that it was excused,\nAnd hid so crafteliche aboute,\nThat noman myhte sen hem oute.\nBot when sche was fulliche arraied\nAnd hire atyr was al assaied,\nTho was sche foulere on to se:\nBot yit it may non other be,    1760\nThei were wedded in the nyht;\nSo wo begon was nevere knyht\nAs he was thanne of mariage.\nAnd sche began to pleie and rage,\nAs who seith, I am wel ynowh;\nBot he therof nothing ne lowh,\nFor sche tok thanne chiere on honde\nAnd clepeth him hire housebonde,\nAnd seith, \u201cMy lord, go we to bedde,\nFor I to that entente wedde,    1770\nThat thou schalt be my worldes blisse:\u201d\nAnd profreth him with that to kisse,\nAs sche a lusti Lady were.\nHis body myhte wel be there,\nBot as of thoght and of memoire\nHis herte was in purgatoire.\nBot yit for strengthe of matrimoine\nHe myhte make non essoine,\nThat he ne mot algates plie\nTo gon to bedde of compaignie:    1780\nAnd whan thei were abedde naked,\nWithoute slep he was awaked;\nHe torneth on that other side,\nFor that he wolde hise yhen hyde\nFro lokynge on that foule wyht.\nThe chambre was al full of lyht,\nThe courtins were of cendal thinne,\nThis newe bryd which lay withinne,\nThogh it be noght with his acord,\nIn armes sche beclipte hire lord,    1790\nAnd preide, as he was torned fro,\nHe wolde him torne ayeinward tho;\n\u201cFor now,\u201d sche seith, \u201cwe ben bothe on.\u201d\nAnd he lay stille as eny ston,\nBot evere in on sche spak and preide,\nAnd bad him thenke on that he seide,\nWhan that he tok hire be the hond.\nHe herde and understod the bond,\nHow he was set to his penance,\nAnd as it were a man in trance    1800\nHe torneth him al sodeinly,\nAnd syh a lady lay him by\nOf eyhtetiene wynter age,\nWhich was the faireste of visage\nThat evere in al this world he syh:\nAnd as he wolde have take hire nyh,\nSche put hire hand and be his leve\nBesoghte him that he wolde leve,\nAnd seith that forto wynne or lese\nHe mot on of tuo thinges chese,    1810\nWher he wol have hire such on nyht,\nOr elles upon daies lyht,\nFor he schal noght have bothe tuo.\nAnd he began to sorwe tho,\nIn many a wise and caste his thoght,\nBot for al that yit cowthe he noght\nDevise himself which was the beste.\nAnd sche, that wolde his hertes reste,\nPreith that he scholde chese algate,\nTil ate laste longe and late    1820\nHe seide: \u201cO ye, my lyves hele,\nSey what you list in my querele,\nI not what ansuere I schal yive:\nBot evere whil that I may live,\nI wol that ye be my maistresse,\nFor I can noght miselve gesse\nWhich is the beste unto my chois.\nThus grante I yow myn hole vois,\nChes for ous bothen, I you preie;\nAnd what as evere that ye seie,    1830\nRiht as ye wole so wol I.\u201d\n\u201cMi lord,\u201d sche seide, \u201cgrant merci,\nFor of this word that ye now sein,\nThat ye have mad me soverein,\nMi destine is overpassed,\nThat nevere hierafter schal be lassed\nMi beaute, which that I now have,\nTil I be take into my grave;\nBot nyht and day as I am now\nI schal alwey be such to yow.    1840\nThe kinges dowhter of Cizile\nI am, and fell bot siththe awhile,\nAs I was with my fader late,\nThat my Stepmoder for an hate,\nWhich toward me sche hath begonne,\nForschop me, til I hadde wonne\nThe love and sovereinete\nOf what knyht that in his degre\nAlle othre passeth of good name:\nAnd, as men sein, ye ben the same,    1850\nThe dede proeveth it is so;\nThus am I youres evermo.\u201d\nTho was plesance and joye ynowh,\nEchon with other pleide and lowh;\nThei live longe and wel thei ferde,\nAnd clerkes that this chance herde\nThei writen it in evidence,\nTo teche how that obedience\nMai wel fortune a man to love\nAnd sette him in his lust above,    1860\nAs it befell unto this knyht.\nForthi, my Sone, if thou do ryht,\nThou schalt unto thi love obeie,\nAnd folwe hir will be alle weie.\nMin holy fader, so I wile:\nFor ye have told me such a skile\nOf this ensample now tofore,\nThat I schal evermo therfore\nHierafterward myn observance\nTo love and to his obeissance    1870\nThe betre kepe: and over this\nOf pride if ther oght elles is,\nWherof that I me schryve schal,\nWhat thing it is in special,\nMi fader, axeth, I you preie.\nNow lest, my Sone, and I schal seie:\nFor yit ther is Surquiderie,\nWhich stant with Pride of compaignie;\nWherof that thou schalt hiere anon,\nTo knowe if thou have gult or non    1880\nUpon the forme as thou schalt hiere:\nNow understond wel the matiere.\nSurquiderie is thilke vice\nOf Pride, which the thridde office\nHath in his Court, and wol noght knowe\nThe trowthe til it overthrowe.\nUpon his fortune and his grace\nComth \u201cHadde I wist\u201d fulofte aplace;\nFor he doth al his thing be gesse,\nAnd voideth alle sikernesse.    1890\nNon other conseil good him siemeth\nBot such as he himselve diemeth;\nFor in such wise as he compasseth,\nHis wit al one alle othre passeth;\nAnd is with pride so thurghsoght,\nThat he alle othre set at noght,\nAnd weneth of himselven so,\nThat such as he ther be nomo,\nSo fair, so semly, ne so wis;\nAnd thus he wolde bere a pris    1900\nAbove alle othre, and noght forthi\nHe seith noght ones \u201cgrant mercy\u201d\nTo godd, which alle grace sendeth,\nSo that his wittes he despendeth\nUpon himself, as thogh ther were\nNo godd which myhte availe there:\nBot al upon his oghne witt\nHe stant, til he falle in the pitt\nSo ferr that he mai noght arise.\nAnd riht thus in the same wise    1910\nThis vice upon the cause of love\nSo proudly set the herte above,\nAnd doth him pleinly forto wene\nThat he to loven eny qwene\nHath worthinesse and sufficance;\nAnd so withoute pourveance\nFulofte he heweth up so hihe,\nThat chippes fallen in his yhe;\nAnd ek ful ofte he weneth this,\nTher as he noght beloved is,    1920\nTo be beloved alther best.\nNow, Sone, tell what so thee lest\nOf this that I have told thee hier.\nHa, fader, be noght in a wer:\nI trowe ther be noman lesse,\nOf eny maner worthinesse,\nThat halt him lasse worth thanne I\nTo be beloved; and noght forthi\nI seie in excusinge of me,\nTo alle men that love is fre.    1930\nAnd certes that mai noman werne;\nFor love is of himself so derne,\nIt luteth in a mannes herte:\nBot that ne schal me noght asterte,\nTo wene forto be worthi\nTo loven, bot in hir mercy.\nBot, Sire, of that ye wolden mene,\nThat I scholde otherwise wene\nTo be beloved thanne I was,\nI am beknowe as in that cas.    1940\nMi goode Sone, tell me how.\nNow lest, and I wol telle yow,\nMi goode fader, how it is.\nFulofte it hath befalle or this\nThurgh hope that was noght certein,\nMi wenynge hath be set in vein\nTo triste in thing that halp me noght,\nBot onliche of myn oughne thoght.\nFor as it semeth that a belle\nLik to the wordes that men telle    1950\nAnswerth, riht so ne mor ne lesse,\nTo yow, my fader, I confesse,\nSuch will my wit hath overset,\nThat what so hope me behet,\nFul many a time I wene it soth,\nBot finali no spied it doth.\nThus may I tellen, as I can,\nWenyng beguileth many a man;\nSo hath it me, riht wel I wot:\nFor if a man wole in a Bot    1960\nWhich is withoute botme rowe,\nHe moste nedes overthrowe.\nRiht so wenyng hath ferd be me:\nFor whanne I wende next have be,\nAs I be my wenynge caste,\nThanne was I furthest ate laste,\nAnd as a foll my bowe unbende,\nWhan al was failed that I wende.\nForthi, my fader, as of this,\nThat my wenynge hath gon amis    1970\nTouchende to Surquiderie,\nYif me my penance er I die.\nBot if ye wolde in eny forme\nOf this matiere a tale enforme,\nWhich were ayein this vice set,\nI scholde fare wel the bet.\nMi Sone, in alle maner wise\nSurquiderie is to despise,\nWherof I finde write thus.\nThe proude knyht Capaneus    1980\nHe was of such Surquiderie,\nThat he thurgh his chivalerie\nUpon himself so mochel triste,\nThat to the goddes him ne liste\nIn no querele to beseche,\nBot seide it was an ydel speche,\nWhich caused was of pure drede,\nFor lack of herte and for no nede.\nAnd upon such presumpcioun\nHe hield this proude opinioun,    1990\nTil ate laste upon a dai,\nAboute Thebes wher he lay,\nWhan it of Siege was belein,\nThis knyht, as the Croniqes sein,\nIn alle mennes sihte there,\nWhan he was proudest in his gere,\nAnd thoghte how nothing myhte him dere,\nFul armed with his schield and spere\nAs he the Cite wolde assaile,\nGodd tok himselve the bataille    2000\nAyein his Pride, and fro the sky\nA firy thonder sodeinly\nHe sende, and him to pouldre smot.\nAnd thus the Pride which was hot,\nWhan he most in his strengthe wende,\nWas brent and lost withouten ende:\nSo that it proeveth wel therfore,\nThe strengthe of man is sone lore,\nBot if that he it wel governe.\nAnd over this a man mai lerne    2010\nThat ek fulofte time it grieveth,\nWhan that a man himself believeth,\nAs thogh it scholde him wel beseme\nThat he alle othre men can deme,\nAnd hath foryete his oghne vice.\nA tale of hem that ben so nyce,\nAnd feigne hemself to be so wise,\nI schal thee telle in such a wise,\nWherof thou schalt ensample take\nThat thou no such thing undertake.    2020\nI finde upon Surquiderie,\nHow that whilom of Hungarie\nBe olde daies was a King\nWys and honeste in alle thing:\nAnd so befell upon a dai,\nAnd that was in the Monthe of Maii,\nAs thilke time it was usance,\nThis kyng with noble pourveance\nHath for himself his Charr araied,\nWher inne he wolde ride amaied    2030\nOut of the Cite forto pleie,\nWith lordes and with gret nobleie\nOf lusti folk that were yonge:\nWher some pleide and some songe,\nAnd some gon and some ryde,\nAnd some prike here hors aside\nAnd bridlen hem now in now oute.\nThe kyng his yhe caste aboute,\nTil he was ate laste war\nAnd syh comende ayein his char    2040\nTwo pilegrins of so gret age,\nThat lich unto a dreie ymage\nThei weren pale and fade hewed,\nAnd as a bussh which is besnewed,\nHere berdes weren hore and whyte;\nTher was of kinde bot a lite,\nThat thei ne semen fulli dede.\nThei comen to the kyng and bede\nSom of his good par charite;\nAnd he with gret humilite    2050\nOut of his Char to grounde lepte,\nAnd hem in bothe hise armes kepte\nAnd keste hem bothe fot and hond\nBefore the lordes of his lond,\nAnd yaf hem of his good therto:\nAnd whanne he hath this dede do,\nHe goth into his char ayein.\nTho was Murmur, tho was desdeign,\nTho was compleignte on every side,\nThei seiden of here oghne Pride    2060\nEche until othre: \u201cWhat is this?\nOure king hath do this thing amis,\nSo to abesse his realte\nThat every man it myhte se,\nAnd humbled him in such a wise\nTo hem that were of non emprise.\u201d\nThus was it spoken to and fro\nOf hem that were with him tho\nAl prively behinde his bak;\nBot to himselven noman spak.    2070\nThe kinges brother in presence\nWas thilke time, and gret offence\nHe tok therof, and was the same\nAbove alle othre which most blame\nUpon his liege lord hath leid,\nAnd hath unto the lordes seid,\nAnon as he mai time finde,\nTher schal nothing be left behinde,\nThat he wol speke unto the king.\nNow lest what fell upon this thing.    2080\nThe day was merie and fair ynowh,\nEchon with othre pleide and lowh,\nAnd fellen into tales newe,\nHow that the freisshe floures grewe,\nAnd how the grene leves spronge,\nAnd how that love among the yonge\nBegan the hertes thanne awake,\nAnd every bridd hath chose hire make:\nAnd thus the Maies day to thende\nThei lede, and hom ayein thei wende.    2090\nThe king was noght so sone come,\nThat whanne he hadde his chambre nome,\nHis brother ne was redi there,\nAnd broghte a tale unto his Ere\nOf that he dede such a schame\nIn hindringe of his oghne name,\nWhan he himself so wolde drecche,\nThat to so vil a povere wrecche\nHim deigneth schewe such simplesce\nAyein thastat of his noblesce:    2100\nAnd seith he schal it nomor use,\nAnd that he mot himself excuse\nToward hise lordes everychon.\nThe king stod stille as eny ston,\nAnd to his tale an Ere he leide,\nAnd thoghte more than he seide:\nBot natheles to that he herde\nWel cortaisly the king answerde,\nAnd tolde it scholde be amended.\nAnd thus whan that her tale is ended,    2110\nAl redy was the bord and cloth,\nThe king unto his Souper goth\nAmong the lordes to the halle;\nAnd whan thei hadden souped alle,\nThei token leve and forth thei go.\nThe king bethoghte himselve tho\nHow he his brother mai chastie,\nThat he thurgh his Surquiderie\nTok upon honde to despreise\nHumilite, which is to preise,    2120\nAnd therupon yaf such conseil\nToward his king that was noght heil;\nWherof to be the betre lered,\nHe thenkth to maken him afered.\nIt fell so that in thilke dawe\nTher was ordeined be the lawe\nA trompe with a sterne breth,\nWhich cleped was the Trompe of deth:\nAnd in the Court wher the king was\nA certein man this Trompe of bras    2130\nHath in kepinge, and therof serveth,\nThat whan a lord his deth deserveth,\nHe schal this dredful trompe blowe\nTofore his gate, and make it knowe\nHow that the jugement is yove\nOf deth, which schal noght be foryove.\nThe king, whan it was nyht, anon\nThis man asente and bad him gon\nTo trompen at his brother gate;\nAnd he, which mot so don algate,    2140\nGoth forth and doth the kynges heste.\nThis lord, which herde of this tempeste\nThat he tofore his gate blew,\nTho wiste he be the lawe and knew\nThat he was sikerliche ded:\nAnd as of help he wot no red,\nBot sende for hise frendes alle\nAnd tolde hem how it is befalle.\nAnd thei him axe cause why;\nBot he the sothe noght forthi    2150\nNe wiste, and ther was sorwe tho:\nFor it stod thilke tyme so,\nThis trompe was of such sentence,\nThat therayein no resistence\nThei couthe ordeine be no weie,\nThat he ne mot algate deie,\nBot if so that he may pourchace\nTo gete his liege lordes grace.\nHere wittes therupon thei caste,\nAnd ben apointed ate laste.    2160\nThis lord a worthi ladi hadde\nUnto his wif, which also dradde\nHire lordes deth, and children five\nBetwen hem two thei hadde alyve,\nThat weren yonge and tendre of age,\nAnd of stature and of visage\nRiht faire and lusty on to se.\nTho casten thei that he and sche\nForth with here children on the morwe,\nAs thei that were full of sorwe,    2170\nAl naked bot of smok and scherte,\nTo tendre with the kynges herte,\nHis grace scholden go to seche\nAnd pardoun of the deth beseche.\nThus passen thei that wofull nyht,\nAnd erly, whan thei sihe it lyht,\nThei gon hem forth in such a wise\nAs thou tofore hast herd devise,\nAl naked bot here schortes one.\nThei wepte and made mochel mone,    2180\nHere Her hangende aboute here Eres;\nWith sobbinge and with sory teres\nThis lord goth thanne an humble pas,\nThat whilom proud and noble was;\nWherof the Cite sore afflyhte,\nOf hem that sihen thilke syhte:\nAnd natheless al openly\nWith such wepinge and with such cri\nForth with hise children and his wif\nHe goth to preie for his lif.    2190\nUnto the court whan thei be come,\nAnd men therinne have hiede nome,\nTher was no wiht, if he hem syhe,\nFro water mihte kepe his yhe\nFor sorwe which thei maden tho.\nThe king supposeth of this wo,\nAnd feigneth as he noght ne wiste;\nBot natheles at his upriste\nMen tolden him how that it ferde:\nAnd whan that he this wonder herde,    2200\nIn haste he goth into the halle,\nAnd alle at ones doun thei falle,\nIf eny pite may be founde.\nThe king, which seth hem go to grounde,\nHath axed hem what is the fere,\nWhy thei be so despuiled there.\nHis brother seide: \u201cHa lord, mercy!\nI wot non other cause why,\nBot only that this nyht ful late\nThe trompe of deth was at my gate    2210\nIn tokne that I scholde deie;\nThus be we come forto preie\nThat ye mi worldes deth respite.\u201d\n\u201cHa fol, how thou art forto wyte,\u201d\nThe king unto his brother seith,\n\u201cThat thou art of so litel feith,\nThat only for a trompes soun\nHast gon despuiled thurgh the toun,\nThou and thi wif in such manere\nForth with thi children that ben here,    2220\nIn sihte of alle men aboute,\nFor that thou seist thou art in doute\nOf deth, which stant under the lawe\nOf man, and man it mai withdrawe,\nSo that it mai par chance faile.\nNow schalt thou noght forthi mervaile\nThat I doun fro my Charr alihte,\nWhanne I behield tofore my sihte\nIn hem that were of so grete age\nMin oghne deth thurgh here ymage,    2230\nWhich god hath set be lawe of kynde,\nWherof I mai no bote finde:\nFor wel I wot, such as thei be,\nRiht such am I in my degree,\nOf fleissh and blod, and so schal deie.\nAnd thus, thogh I that lawe obeie\nOf which the kinges ben put under,\nIt oghte ben wel lasse wonder\nThan thou, which art withoute nede\nFor lawe of londe in such a drede,    2240\nWhich for tacompte is bot a jape,\nAs thing which thou miht overscape.\nForthi, mi brother, after this\nI rede, sithen that so is\nThat thou canst drede a man so sore,\nDred god with al thin herte more:\nFor al schal deie and al schal passe,\nAls wel a Leoun as an asse,\nAls wel a beggere as a lord,\nTowardes deth in on acord    2250\nThei schullen stonde.\u201d And in this wise\nThe king hath with hise wordes wise\nHis brother tawht and al foryive.\nForthi, mi Sone, if thou wolt live\nIn vertu, thou most vice eschuie,\nAnd with low herte humblesce suie,\nSo that thou be noght surquidous.\nMi fader, I am amorous,\nWherof I wolde you beseche\nThat ye me som ensample teche,    2260\nWhich mihte in loves cause stonde.\nMi Sone, thou schalt understonde,\nIn love and othre thinges alle\nIf that Surquiderie falle,\nIt may to him noght wel betide\nWhich useth thilke vice of Pride,\nWhich torneth wisdom to wenynge\nAnd Sothfastnesse into lesynge\nThurgh fol ymaginacion.\nAnd for thin enformacion,    2270\nThat thou this vice as I the rede\nEschuie schalt, a tale I rede,\nWhich fell whilom be daies olde,\nSo as the clerk Ovide tolde.\nTher was whilom a lordes Sone,\nWhich of his Pride a nyce wone\nHath cawht, that worthi to his liche,\nTo sechen al the worldes riche,\nTher was no womman forto love.\nSo hihe he sette himselve above    2280\nOf stature and of beaute bothe,\nThat him thoghte alle wommen lothe:\nSo was ther no comparisoun\nAs toward his condicioun.\nThis yonge lord Narcizus hihte:\nNo strengthe of love bowe mihte\nHis herte, which is unaffiled;\nBot ate laste he was beguiled:\nFor of the goddes pourveance\nIt fell him on a dai par chance,    2290\nThat he in all his proude fare\nUnto the forest gan to fare,\nAmonges othre that ther were\nTo hunte and to desporte him there.\nAnd whanne he cam into the place\nWher that he wolde make his chace,\nThe houndes weren in a throwe\nUncoupled and the hornes blowe:\nThe grete hert anon was founde,\nWhich swifte feet sette upon grounde,    2300\nAnd he with spore in horse side\nHim hasteth faste forto ride,\nTil alle men be left behinde.\nAnd as he rod, under a linde\nBeside a roche, as I thee telle,\nHe syh wher sprong a lusty welle:\nThe day was wonder hot withalle,\nAnd such a thurst was on him falle,\nThat he moste owther deie or drinke;\nAnd doun he lihte and be the brinke    2310\nHe teide his Hors unto a braunche,\nAnd leide him lowe forto staunche\nHis thurst: and as he caste his lok\nInto the welle and hiede tok,\nHe sih the like of his visage,\nAnd wende ther were an ymage\nOf such a Nimphe as tho was faie,\nWherof that love his herte assaie\nBegan, as it was after sene,\nOf his sotie and made him wene    2320\nIt were a womman that he syh.\nThe more he cam the welle nyh,\nThe nerr cam sche to him ayein;\nSo wiste he nevere what to sein;\nFor whanne he wepte, he sih hire wepe,\nAnd whanne he cride, he tok good kepe,\nThe same word sche cride also:\nAnd thus began the newe wo,\nThat whilom was to him so strange;\nTho made him love an hard eschange,    2330\nTo sette his herte and to beginne\nThing which he mihte nevere winne.\nAnd evere among he gan to loute,\nAnd preith that sche to him come oute;\nAnd otherwhile he goth a ferr,\nAnd otherwhile he draweth nerr,\nAnd evere he fond hire in o place.\nHe wepth, he crith, he axeth grace,\nThere as he mihte gete non;\nSo that ayein a Roche of Ston,    2340\nAs he that knew non other red,\nHe smot himself til he was ded.\nWherof the Nimphes of the welles,\nAnd othre that ther weren elles\nUnto the wodes belongende,\nThe body, which was ded ligende,\nFor pure pite that thei have\nUnder the grene thei begrave.\nAnd thanne out of his sepulture\nTher sprong anon par aventure    2350\nOf floures such a wonder syhte,\nThat men ensample take myhte\nUpon the dedes whiche he dede,\nAs tho was sene in thilke stede;\nFor in the wynter freysshe and faire\nThe floures ben, which is contraire\nTo kynde, and so was the folie\nWhich fell of his Surquiderie.\nThus he, which love hadde in desdeign,\nWorste of all othre was besein,    2360\nAnd as he sette his pris most hyhe,\nHe was lest worth in loves yhe\nAnd most bejaped in his wit:\nWherof the remembrance is yit,\nSo that thou myht ensample take,\nAnd ek alle othre for his sake.\nMi fader, as touchende of me,\nThis vice I thenke forto fle,\nWhich of his wenynge overtroweth;\nAnd nameliche of thing which groweth    2370\nIn loves cause or wel or wo\nYit pryded I me nevere so.\nBot wolde god that grace sende,\nThat toward me my lady wende\nAs I towardes hire wene!\nMi love scholde so be sene,\nTher scholde go no pride a place.\nBot I am ferr fro thilke grace,\nAs forto speke of tyme now;\nSo mot I soffre, and preie yow    2380\nThat ye wole axe on other side\nIf ther be eny point of Pride,\nWherof it nedeth to be schrive.\nMi Sone, godd it thee foryive,\nIf thou have eny thing misdo\nTouchende of this, bot overmo\nTher is an other yit of Pride,\nWhich nevere cowthe hise wordes hide,\nThat he ne wole himself avaunte;\nTher mai nothing his tunge daunte,    2390\nThat he ne clappeth as a Belle:\nWherof if thou wolt that I telle,\nIt is behovely forto hiere,\nSo that thou myht thi tunge stiere,\nToward the world and stonde in grace,\nWhich lacketh ofte in many place\nTo him that can noght sitte stille,\nWhich elles scholde have al his wille.\nThe vice cleped Avantance\nWith Pride hath take his aqueintance,    2400\nSo that his oghne pris he lasseth,\nWhen he such mesure overpasseth\nThat he his oghne Herald is.\nThat ferst was wel is thanne mis,\nThat was thankworth is thanne blame,\nAnd thus the worschipe of his name\nThurgh pride of his avantarie\nHe torneth into vilenie.\nI rede how that this proude vice\nHath thilke wynd in his office,    2410\nWhich thurgh the blastes that he bloweth\nThe mannes fame he overthroweth\nOf vertu, which scholde elles springe\nInto the worldes knowlechinge;\nBot he fordoth it alto sore.\nAnd riht of such a maner lore\nTher ben lovers: forthi if thow\nArt on of hem, tell and sei how.\nWhan thou hast taken eny thing\nOf loves yifte, or Nouche or ring,    2420\nOr tok upon thee for the cold\nSom goodly word that thee was told,\nOr frendly chiere or tokne or lettre,\nWherof thin herte was the bettre,\nOr that sche sende the grietinge,\nHast thou for Pride of thi likinge\nMad thin avant wher as the liste?\nI wolde, fader, that ye wiste,\nMi conscience lith noght hiere:\nYit hadde I nevere such matiere,    2430\nWherof min herte myhte amende,\nNoght of so mochel that sche sende\nBe mowthe and seide, \u201cGriet him wel:\u201d\nAnd thus for that ther is no diel\nWherof to make myn avant,\nIt is to reson acordant\nThat I mai nevere, bot I lye,\nOf love make avanterie.\nI wot noght what I scholde have do,\nIf that I hadde encheson so,    2440\nAs ye have seid hier manyon;\nBot I fond cause nevere non:\nBot daunger, which welnyh me slowh,\nTherof I cowthe telle ynowh,\nAnd of non other Avantance:\nThus nedeth me no repentance.\nNow axeth furthere of my lif,\nFor hierof am I noght gultif.\nMi Sone, I am wel paid withal;\nFor wite it wel in special    2450\nThat love of his verrai justice\nAbove alle othre ayein this vice\nAt alle times most debateth,\nWith al his herte and most it hateth.\nAnd ek in alle maner wise\nAvantarie is to despise,\nAs be ensample thou myht wite,\nWhich I finde in the bokes write.\nOf hem that we Lombars now calle\nAlbinus was the ferste of alle    2460\nWhich bar corone of Lombardie,\nAnd was of gret chivalerie\nIn werre ayein diverse kinges.\nSo fell amonges othre thinges,\nThat he that time a werre hadde\nWith Gurmond, which the Geptes ladde,\nAnd was a myhti kyng also:\nBot natheles it fell him so,\nAlbinus slowh him in the feld,\nTher halp him nowther swerd ne scheld,    2470\nThat he ne smot his hed of thanne,\nWherof he tok awey the Panne,\nOf which he seide he wolde make\nA Cuppe for Gurmoundes sake,\nTo kepe and drawe into memoire\nOf his bataille the victoire.\nAnd thus whan he the feld hath wonne,\nThe lond anon was overronne\nAnd sesed in his oghne hond,\nWher he Gurmondes dowhter fond,    2480\nWhich Maide Rosemounde hihte,\nAnd was in every mannes sihte\nA fair, a freissh, a lusti on.\nHis herte fell to hire anon,\nAnd such a love on hire he caste,\nThat he hire weddeth ate laste;\nAnd after that long time in reste\nWith hire he duelte, and to the beste\nThei love ech other wonder wel.\nBot sche which kepth the blinde whel,    2490\nVenus, whan thei be most above,\nIn al the hoteste of here love,\nHire whiel sche torneth, and thei felle\nIn the manere as I schal telle.\nThis king, which stod in al his welthe\nOf pes, of worschipe and of helthe,\nAnd felte him on no side grieved,\nAs he that hath his world achieved,\nTho thoghte he wolde a feste make;\nAnd that was for his wyves sake,    2500\nThat sche the lordes ate feste,\nThat were obeissant to his heste,\nMai knowe: and so forth therupon\nHe let ordeine, and sende anon\nBe lettres and be messagiers,\nAnd warnede alle hise officiers\nThat every thing be wel arraied:\nThe grete Stiedes were assaied\nFor joustinge and for tornement,\nAnd many a perled garnement    2510\nEmbroudred was ayein the dai.\nThe lordes in here beste arrai\nBe comen ate time set,\nOn jousteth wel, an other bet,\nAnd otherwhile thei torneie,\nAnd thus thei casten care aweie\nAnd token lustes upon honde.\nAnd after, thou schalt understonde,\nTo mete into the kinges halle\nThei come, as thei be beden alle:    2520\nAnd whan thei were set and served,\nThanne after, as it was deserved,\nTo hem that worthi knyhtes were,\nSo as thei seten hiere and there,\nThe pris was yove and spoken oute\nAmong the heraldz al aboute.\nAnd thus benethe and ek above\nAl was of armes and of love,\nWherof abouten ate bordes\nMen hadde manye sondri wordes,    2530\nThat of the merthe which thei made\nThe king himself began to glade\nWithinne his herte and tok a pride,\nAnd sih the Cuppe stonde aside,\nWhich mad was of Gurmoundes hed,\nAs ye have herd, whan he was ded,\nAnd was with gold and riche Stones\nBeset and bounde for the nones,\nAnd stod upon a fot on heihte\nOf burned gold, and with gret sleihte    2540\nOf werkmanschipe it was begrave\nOf such werk as it scholde have,\nAnd was policed ek so clene\nThat no signe of the Skulle is sene,\nBot as it were a Gripes Ey.\nThe king bad bere his Cuppe awey,\nWhich stod tofore him on the bord,\nAnd fette thilke. Upon his word\nThis Skulle is fet and wyn therinne,\nWherof he bad his wif beginne:    2550\n\u201cDrink with thi fader, Dame,\u201d he seide.\nAnd sche to his biddinge obeide,\nAnd tok the Skulle, and what hire liste\nSche drank, as sche which nothing wiste\nWhat Cuppe it was: and thanne al oute\nThe kyng in audience aboute\nHath told it was hire fader Skulle,\nSo that the lordes knowe schulle\nOf his bataille a soth witnesse,\nAnd made avant thurgh what prouesse    2560\nHe hath his wyves love wonne,\nWhich of the Skulle hath so begonne.\nTho was ther mochel Pride alofte,\nThei speken alle, and sche was softe,\nThenkende on thilke unkynde Pride,\nOf that hire lord so nyh hire side\nAvanteth him that he hath slain\nAnd piked out hire fader brain,\nAnd of the Skulle had mad a Cuppe.\nSche soffreth al til thei were uppe,    2570\nAnd tho sche hath seknesse feigned,\nAnd goth to chambre and hath compleigned\nUnto a Maide which sche triste,\nSo that non other wyht it wiste.\nThis Mayde Glodeside is hote,\nTo whom this lady hath behote\nOf ladischipe al that sche can,\nTo vengen hire upon this man,\nWhich dede hire drinke in such a plit\nAmong hem alle for despit    2580\nOf hire and of hire fader bothe;\nWherof hire thoghtes ben so wrothe,\nSche seith, that sche schal noght be glad,\nTil that sche se him so bestad\nThat he nomore make avant.\nAnd thus thei felle in covenant,\nThat thei acorden ate laste,\nWith suche wiles as thei caste\nThat thei wol gete of here acord\nSom orped knyht to sle this lord:    2590\nAnd with this sleihte thei beginne,\nHow thei Helmege myhten winne,\nWhich was the kinges Boteler,\nA proud a lusti Bacheler,\nAnd Glodeside he loveth hote.\nAnd sche, to make him more assote,\nHire love granteth, and be nyhte\nThei schape how thei togedre myhte\nAbedde meete: and don it was\nThis same nyht; and in this cas    2600\nThe qwene hirself the nyht secounde\nWente in hire stede, and there hath founde\nA chambre derk withoute liht,\nAnd goth to bedde to this knyht.\nAnd he, to kepe his observance,\nTo love doth his obeissance,\nAnd weneth it be Glodeside;\nAnd sche thanne after lay aside,\nAnd axeth him what he hath do,\nAnd who sche was sche tolde him tho,    2610\nAnd seide: \u201cHelmege, I am thi qwene,\nNow schal thi love wel be sene\nOf that thou hast thi wille wroght:\nOr it schal sore ben aboght,\nOr thou schalt worche as I thee seie.\nAnd if thou wolt be such a weie\nDo my plesance and holde it stille,\nFor evere I schal ben at thi wille,\nBothe I and al myn heritage.\u201d\nAnon the wylde loves rage,    2620\nIn which noman him can governe,\nHath mad him that he can noght werne,\nBot fell al hol to hire assent:\nAnd thus the whiel is al miswent,\nThe which fortune hath upon honde;\nFor how that evere it after stonde,\nThei schope among hem such a wyle,\nThe king was ded withinne a whyle.\nSo slihly cam it noght aboute\nThat thei ne ben descoevered oute,    2630\nSo that it thoghte hem for the beste\nTo fle, for there was no reste:\nAnd thus the tresor of the king\nThei trusse and mochel other thing,\nAnd with a certein felaschipe\nThei fledde and wente awey be schipe,\nAnd hielde here rihte cours fro thenne,\nTil that thei come to Ravenne,\nWher thei the Dukes helpe soghte.\nAnd he, so as thei him besoghte,    2640\nA place granteth forto duelle;\nBot after, whan he herde telle\nOf the manere how thei have do,\nThis Duk let schape for hem so,\nThat of a puison which thei drunke\nThei hadden that thei have beswunke.\nAnd al this made avant of Pride:\nGood is therfore a man to hide\nHis oghne pris, for if he speke,\nHe mai lihtliche his thonk tobreke.    2650\nIn armes lith non avantance\nTo him which thenkth his name avance\nAnd be renomed of his dede:\nAnd also who that thenkth to spede\nOf love, he mai him noght avaunte;\nFor what man thilke vice haunte,\nHis pourpos schal fulofte faile.\nIn armes he that wol travaile\nOr elles loves grace atteigne,\nHis lose tunge he mot restreigne,    2660\nWhich berth of his honour the keie.\nForthi, my Sone, in alle weie\nTak riht good hiede of this matiere.\nI thonke you, my fader diere,\nThis scole is of a gentil lore;\nAnd if ther be oght elles more\nOf Pride, which I schal eschuie,\nNow axeth forth, and I wol suie\nWhat thing that ye me wole enforme.\nMi Sone, yit in other forme    2670\nTher is a vice of Prides lore,\nWhich lich an hauk whan he wol sore,\nFleith upon heihte in his delices\nAfter the likynge of his vices,\nAnd wol no mannes resoun knowe,\nTill he doun falle and overthrowe.\nThis vice veine gloire is hote,\nWherof, my Sone, I thee behote\nTo trete and speke in such a wise,\nThat thou thee myht the betre avise.    2680\nThe proude vice of veine gloire\nRemembreth noght of purgatoire,\nHise worldes joyes ben so grete,\nHim thenkth of hevene no beyete;\nThis lives Pompe is al his pes:\nYit schal he deie natheles,\nAnd therof thenkth he bot a lite,\nFor al his lust is to delite\nIn newe thinges, proude and veine,\nAls ferforth as he mai atteigne.    2690\nI trowe, if that he myhte make\nHis body newe, he wolde take\nA newe forme and leve his olde:\nFor what thing that he mai beholde,\nThe which to comun us is strange,\nAnon his olde guise change\nHe wole and falle therupon,\nLich unto the Camelion,\nWhich upon every sondri hewe\nThat he beholt he moste newe    2700\nHis colour, and thus unavised\nFulofte time he stant desguised.\nMor jolif than the brid in Maii\nHe makth him evere freissh and gay,\nAnd doth al his array desguise,\nSo that of him the newe guise\nOf lusti folk alle othre take;\nAnd ek he can carolles make,\nRondeal, balade and virelai.\nAnd with al this, if that he may    2710\nOf love gete him avantage,\nAnon he wext of his corage\nSo overglad, that of his ende\nHim thenkth ther is no deth comende:\nFor he hath thanne at alle tide\nOf love such a maner pride,\nHim thenkth his joie is endeles.\nNow schrif thee, Sone, in godes pes,\nAnd of thi love tell me plein\nIf that thi gloire hath be so vein.    2720\nMi fader, as touchinge of al\nI may noght wel ne noght ne schal\nOf veine gloire excuse me,\nThat I ne have for love be\nThe betre adresced and arraied;\nAnd also I have ofte assaied\nRondeal, balade and virelai\nFor hire on whom myn herte lai\nTo make, and also forto peinte\nCaroles with my wordes qweinte,    2730\nTo sette my pourpos alofte;\nAnd thus I sang hem forth fulofte\nIn halle and ek in chambre aboute,\nAnd made merie among the route,\nBot yit ne ferde I noght the bet.\nThus was my gloire in vein beset\nOf al the joie that I made;\nFor whanne I wolde with hire glade,\nAnd of hire love songes make,\nSche saide it was noght for hir sake,    2740\nAnd liste noght my songes hiere\nNe witen what the wordes were.\nSo forto speke of myn arrai,\nYit couthe I nevere be so gay\nNe so wel make a songe of love,\nWherof I myhte ben above\nAnd have encheson to be glad;\nBot rathere I am ofte adrad\nFor sorwe that sche seith me nay.\nAnd natheles I wol noght say,    2750\nThat I nam glad on other side;\nFor fame, that can nothing hide,\nAlday wol bringe unto myn Ere\nOf that men speken hier and there,\nHow that my ladi berth the pris,\nHow sche is fair, how sche is wis,\nHow sche is wommanlich of chiere;\nOf al this thing whanne I mai hiere,\nWhat wonder is thogh I be fain?\nAnd ek whanne I may hiere sain    2760\nTidinges of my ladi hele,\nAlthogh I may noght with hir dele,\nYit am I wonder glad of that;\nFor whanne I wot hire good astat,\nAs for that time I dar wel swere,\nNon other sorwe mai me dere,\nThus am I gladed in this wise.\nBot, fader, of youre lores wise,\nOf whiche ye be fully tawht,\nNow tell me if yow thenketh awht    2770\nThat I therof am forto wyte.\nOf that ther is I thee acquite,\nMi sone, he seide, and for thi goode\nI wolde that thou understode:\nFor I thenke upon this matiere\nTo telle a tale, as thou schalt hiere,\nHow that ayein this proude vice\nThe hihe god of his justice\nIs wroth and gret vengance doth.\nNow herkne a tale that is soth:    2780\nThogh it be noght of loves kinde,\nA gret ensample thou schalt finde\nThis veine gloire forto fle,\nWhich is so full of vanite.\nTher was a king that mochel myhte,\nWhich Nabugodonosor hihte,\nOf whom that I spak hier tofore.\nYit in the bible his name is bore,\nFor al the world in Orient\nWas hol at his comandement:    2790\nAs thanne of kinges to his liche\nWas non so myhty ne so riche;\nTo his Empire and to his lawes,\nAs who seith, alle in thilke dawes\nWere obeissant and tribut bere,\nAs thogh he godd of Erthe were.\nWith strengthe he putte kinges under,\nAnd wroghte of Pride many a wonder;\nHe was so full of veine gloire,\nThat he ne hadde no memoire    2800\nThat ther was eny good bot he,\nFor pride of his prosperite;\nTil that the hihe king of kinges,\nWhich seth and knoweth alle thinges,\nWhos yhe mai nothing asterte,\u2014\nThe privetes of mannes herte\nThei speke and sounen in his Ere\nAs thogh thei lowde wyndes were,\u2014\nHe tok vengance upon this pride.\nBot for he wolde awhile abide    2810\nTo loke if he him wolde amende,\nTo him a foretokne he sende,\nAnd that was in his slep be nyhte.\nThis proude kyng a wonder syhte\nHadde in his swevene, ther he lay:\nHim thoghte, upon a merie day\nAs he behield the world aboute,\nA tree fulgrowe he syh theroute,\nWhich stod the world amiddes evene,\nWhos heihte straghte up to the hevene;    2820\nThe leves weren faire and large,\nOf fruit it bar so ripe a charge,\nThat alle men it myhte fede:\nHe sih also the bowes spriede\nAbove al Erthe, in whiche were\nThe kinde of alle briddes there;\nAnd eke him thoghte he syh also\nThe kinde of alle bestes go\nUnder this tre aboute round\nAnd fedden hem upon the ground.    2830\nAs he this wonder stod and syh,\nHim thoghte he herde a vois on hih\nCriende, and seide aboven alle:\n\u201cHew doun this tree and lett it falle,\nThe leves let defoule in haste\nAnd do the fruit destruie and waste,\nAnd let of schreden every braunche,\nBot ate Rote let it staunche.\nWhan al his Pride is cast to grounde,\nThe rote schal be faste bounde,    2840\nAnd schal no mannes herte bere,\nBot every lust he schal forbere\nOf man, and lich an Oxe his mete\nOf gras he schal pourchace and ete,\nTil that the water of the hevene\nHave waisshen him be times sevene,\nSo that he be thurghknowe ariht\nWhat is the heveneliche myht,\nAnd be mad humble to the wille\nOf him which al mai save and spille.\u201d    2850\nThis king out of his swefne abreide,\nAnd he upon the morwe it seide\nUnto the clerkes whiche he hadde:\nBot non of hem the sothe aradde,\nWas non his swevene cowthe undo.\nAnd it stod thilke time so,\nThis king hadde in subjeccioun\nJudee, and of affeccioun\nAbove alle othre on Daniel\nHe loveth, for he cowthe wel    2860\nDivine that non other cowthe:\nTo him were alle thinges cowthe,\nAs he it hadde of goddes grace.\nHe was before the kinges face\nAsent, and bode that he scholde\nUpon the point the king of tolde\nThe fortune of his swevene expounde,\nAs it scholde afterward be founde.\nWhan Daniel this swevene herde,\nHe stod long time er he ansuerde,    2870\nAnd made a wonder hevy chiere.\nThe king tok hiede of his manere,\nAnd bad him telle that he wiste,\nAs he to whom he mochel triste,\nAnd seide he wolde noght be wroth.\nBot Daniel was wonder loth,\nAnd seide: \u201cUpon thi fomen alle,\nSire king, thi swevene mote falle;\nAnd natheles touchende of this\nI wol the tellen how it is,    2880\nAnd what desese is to thee schape:\nGod wot if thou it schalt ascape.\nThe hihe tree, which thou hast sein\nWith lef and fruit so wel besein,\nThe which stod in the world amiddes,\nSo that the bestes and the briddes\nGoverned were of him al one,\nSire king, betokneth thi persone,\nWhich stant above all erthli thinges.\nThus regnen under the the kinges,    2890\nAnd al the poeple unto thee louteth,\nAnd al the world thi pouer doubteth,\nSo that with vein honour deceived\nThou hast the reverence weyved\nFro him which is thi king above,\nThat thou for drede ne for love\nWolt nothing knowen of thi godd;\nWhich now for thee hath mad a rodd,\nThi veine gloire and thi folie\nWith grete peines to chastie.    2900\nAnd of the vois thou herdest speke,\nWhich bad the bowes forto breke\nAnd hewe and felle doun the tree,\nThat word belongeth unto thee;\nThi regne schal ben overthrowe,\nAnd thou despuiled for a throwe:\nBot that the Rote scholde stonde,\nBe that thou schalt wel understonde,\nTher schal abyden of thi regne\nA time ayein whan thou schalt regne.    2910\nAnd ek of that thou herdest seie,\nTo take a mannes herte aweie\nAnd sette there a bestial,\nSo that he lich an Oxe schal\nPasture, and that he be bereined\nBe times sefne and sore peined,\nTil that he knowe his goddes mihtes,\nThan scholde he stonde ayein uprihtes,\u2014\nAl this betokneth thin astat,\nWhich now with god is in debat:    2920\nThi mannes forme schal be lassed,\nTil sevene yer ben overpassed,\nAnd in the liknesse of a beste\nOf gras schal be thi real feste,\nThe weder schal upon thee reine.\nAnd understond that al this peine,\nWhich thou schalt soffre thilke tide,\nIs schape al only for thi pride\nOf veine gloire, and of the sinne\nWhich thou hast longe stonden inne.    2930\nSo upon this condicioun\nThi swevene hath exposicioun.\nBot er this thing befalle in dede,\nAmende thee, this wolde I rede:\nYif and departe thin almesse,\nDo mercy forth with rihtwisnesse,\nBesech and prei the hihe grace,\nFor so thou myht thi pes pourchace\nWith godd, and stonde in good acord.\u201d\nBot Pride is loth to leve his lord,    2940\nAnd wol noght soffre humilite\nWith him to stonde in no degree;\nAnd whan a schip hath lost his stiere,\nIs non so wys that mai him stiere\nAyein the wawes in a rage.\nThis proude king in his corage\nHumilite hath so forlore,\nThat for no swevene he sih tofore,\nNe yit for al that Daniel\nHim hath conseiled everydel,    2950\nHe let it passe out of his mynde,\nThurgh veine gloire, and as the blinde,\nHe seth no weie, er him be wo.\nAnd fell withinne a time so,\nAs he in Babiloine wente,\nThe vanite of Pride him hente;\nHis herte aros of veine gloire,\nSo that he drowh into memoire\nHis lordschipe and his regalie\nWith wordes of Surquiderie.    2960\nAnd whan that he him most avaunteth,\nThat lord which veine gloire daunteth,\nAl sodeinliche, as who seith treis,\nWher that he stod in his Paleis,\nHe tok him fro the mennes sihte:\nWas non of hem so war that mihte\nSette yhe wher that he becom.\nAnd thus was he from his kingdom\nInto the wilde Forest drawe,\nWher that the myhti goddes lawe    2970\nThurgh his pouer dede him transforme\nFro man into a bestes forme;\nAnd lich an Oxe under the fot\nHe graseth, as he nedes mot,\nTo geten him his lives fode.\nTho thoghte him colde grases goode,\nThat whilom eet the hote spices,\nThus was he torned fro delices:\nThe wyn which he was wont to drinke\nHe tok thanne of the welles brinke    2980\nOr of the pet or of the slowh,\nIt thoghte him thanne good ynowh:\nIn stede of chambres wel arraied\nHe was thanne of a buissh wel paied,\nThe harde ground he lay upon,\nFor othre pilwes hath he non;\nThe stormes and the Reines falle,\nThe wyndes blowe upon him alle,\nHe was tormented day and nyht,\nSuch was the hihe goddes myht,    2990\nTil sevene yer an ende toke.\nUpon himself tho gan he loke;\nIn stede of mete gras and stres,\nIn stede of handes longe cles,\nIn stede of man a bestes lyke\nHe syh; and thanne he gan to syke\nFor cloth of gold and for perrie,\nWhich him was wont to magnefie.\nWhan he behield his Cote of heres,\nHe wepte and with fulwoful teres    3000\nUp to the hevene he caste his chiere\nWepende, and thoghte in this manere;\nThogh he no wordes myhte winne,\nThus seide his herte and spak withinne:\n\u201cO mihti godd, that al hast wroght\nAnd al myht bringe ayein to noght,\nNow knowe I wel, bot al of thee,\nThis world hath no prosperite:\nIn thin aspect ben alle liche,\nThe povere man and ek the riche,    3010\nWithoute thee ther mai no wight,\nAnd thou above alle othre miht.\nO mihti lord, toward my vice\nThi merci medle with justice;\nAnd I woll make a covenant,\nThat of my lif the remenant\nI schal it be thi grace amende,\nAnd in thi lawe so despende\nThat veine gloire I schal eschuie,\nAnd bowe unto thin heste and suie    3020\nHumilite, and that I vowe.\u201d\nAnd so thenkende he gan doun bowe,\nAnd thogh him lacke vois and speche,\nHe gan up with his feet areche,\nAnd wailende in his bestly stevene\nHe made his pleignte unto the hevene.\nHe kneleth in his wise and braieth,\nTo seche merci and assaieth\nHis god, which made him nothing strange,\nWhan that he sih his pride change.    3030\nAnon as he was humble and tame,\nHe fond toward his god the same,\nAnd in a twinklinge of a lok\nHis mannes forme ayein he tok,\nAnd was reformed to the regne\nIn which that he was wont to regne;\nSo that the Pride of veine gloire\nEvere afterward out of memoire\nHe let it passe. And thus is schewed\nWhat is to ben of Pride unthewed    3040\nAyein the hihe goddes lawe,\nTo whom noman mai be felawe.\nForthi, my Sone, tak good hiede\nSo forto lede thi manhiede,\nThat thou ne be noght lich a beste.\nBot if thi lif schal ben honeste,\nThou most humblesce take on honde,\nFor thanne myht thou siker stonde:\nAnd forto speke it otherwise,\nA proud man can no love assise;    3050\nFor thogh a womman wolde him plese,\nHis Pride can noght ben at ese.\nTher mai noman to mochel blame\nA vice which is forto blame;\nForthi men scholde nothing hide\nThat mihte falle in blame of Pride,\nWhich is the werste vice of alle:\nWherof, so as it was befalle,\nThe tale I thenke of a Cronique\nTo telle, if that it mai thee like,    3060\nSo that thou myht humblesce suie\nAnd ek the vice of Pride eschuie,\nWherof the gloire is fals and vein;\nWhich god himself hath in desdeign,\nThat thogh it mounte for a throwe,\nIt schal doun falle and overthrowe.\nA king whilom was yong and wys,\nThe which sette of his wit gret pris.\nOf depe ymaginaciouns\nAnd strange interpretaciouns,    3070\nProblemes and demandes eke,\nHis wisdom was to finde and seke;\nWherof he wolde in sondri wise\nOpposen hem that weren wise.\nBot non of hem it myhte bere\nUpon his word to yeve answere,\nOutaken on, which was a knyht;\nTo him was every thing so liht,\nThat also sone as he hem herde,\nThe kinges wordes he answerde;    3080\nWhat thing the king him axe wolde,\nTherof anon the trowthe he tolde.\nThe king somdiel hadde an Envie,\nAnd thoghte he wolde his wittes plie\nTo sette som conclusioun,\nWhich scholde be confusioun\nUnto this knyht, so that the name\nAnd of wisdom the hihe fame\nToward himself he wolde winne.\nAnd thus of al his wit withinne    3090\nThis king began to studie and muse,\nWhat strange matiere he myhte use\nThe knyhtes wittes to confounde;\nAnd ate laste he hath it founde,\nAnd for the knyht anon he sente,\nThat he schal telle what he mente.\nUpon thre pointz stod the matiere\nOf questions, as thou schalt hiere.\nThe ferste point of alle thre\nWas this: \u201cWhat thing in his degre    3100\nOf al this world hath nede lest,\nAnd yet men helpe it althermest?\u201d\nThe secounde is: \u201cWhat most is worth,\nAnd of costage is lest put forth?\u201d\nThe thridde is: \u201cWhich is of most cost,\nAnd lest is worth and goth to lost?\u201d\nThe king thes thre demandes axeth,\nAnd to the knyht this lawe he taxeth,\nThat he schal gon and come ayein\nThe thridde weke, and telle him plein    3110\nTo every point, what it amonteth.\nAnd if so be that he misconteth,\nTo make in his answere a faile,\nTher schal non other thing availe,\nThe king seith, bot he schal be ded\nAnd lese hise goodes and his hed.\nThe knyht was sori of this thing\nAnd wolde excuse him to the king,\nBot he ne wolde him noght forbere,\nAnd thus the knyht of his ansuere    3120\nGoth hom to take avisement:\nBot after his entendement\nThe more he caste his wit aboute,\nThe more he stant therof in doute.\nTho wiste he wel the kinges herte,\nThat he the deth ne scholde asterte,\nAnd such a sorwe hath to him take,\nThat gladschipe he hath al forsake.\nHe thoghte ferst upon his lif,\nAnd after that upon his wif,    3130\nUpon his children ek also,\nOf whiche he hadde dowhtres tuo;\nThe yongest of hem hadde of age\nFourtiene yer, and of visage\nSche was riht fair, and of stature\nLich to an hevenely figure,\nAnd of manere and goodli speche,\nThogh men wolde alle Londes seche,\nThei scholden noght have founde hir like.\nSche sih hire fader sorwe and sike,    3140\nAnd wiste noght the cause why;\nSo cam sche to him prively,\nAnd that was where he made his mone\nWithinne a Gardin al him one;\nUpon hire knes sche gan doun falle\nWith humble herte and to him calle,\nAnd seide: \u201cO goode fader diere,\nWhy make ye thus hevy chiere,\nAnd I wot nothing how it is?\nAnd wel ye knowen, fader, this,    3150\nWhat aventure that you felle\nYe myhte it saufly to me telle,\nFor I have ofte herd you seid,\nThat ye such trust have on me leid,\nThat to my soster ne my brother,\nIn al this world ne to non other,\nYe dorste telle a privite\nSo wel, my fader, as to me.\nForthi, my fader, I you preie,\nNe casteth noght that herte aweie,    3160\nFor I am sche that wolde kepe\nYoure honour.\u201d And with that to wepe\nHire yhe mai noght be forbore,\nSche wissheth forto ben unbore,\nEr that hire fader so mistriste\nTo tellen hire of that he wiste:\nAnd evere among merci sche cride,\nThat he ne scholde his conseil hide\nFrom hire that so wolde him good\nAnd was so nyh his fleissh and blod.    3170\nSo that with wepinge ate laste\nHis chiere upon his child he caste,\nAnd sorwfulli to that sche preide\nHe tolde his tale and thus he seide:\n\u201cThe sorwe, dowhter, which I make\nIs noght al only for my sake,\nBot for thee bothe and for you alle:\nFor such a chance is me befalle,\nThat I schal er this thridde day\nLese al that evere I lese may,    3180\nMi lif and al my good therto:\nTherfore it is I sorwe so.\u201d\n\u201cWhat is the cause, helas!\u201d quod sche,\n\u201cMi fader, that ye scholden be\nDed and destruid in such a wise?\u201d\nAnd he began the pointz devise,\nWhiche as the king told him be mowthe,\nAnd seid hir pleinly that he cowthe\nAnsuere unto no point of this.\nAnd sche, that hiereth how it is,    3190\nHire conseil yaf and seide tho:\n\u201cMi fader, sithen it is so,\nThat ye can se non other weie,\nBot that ye moste nedes deie,\nI wolde preie of you a thing:\nLet me go with you to the king,\nAnd ye schull make him understonde\nHow ye, my wittes forto fonde,\nHave leid your ansuere upon me;\nAnd telleth him, in such degre    3200\nUpon my word ye wole abide\nTo lif or deth, what so betide.\nFor yit par chaunce I may pourchace\nWith som good word the kinges grace,\nYour lif and ek your good to save;\nFor ofte schal a womman have\nThing which a man mai noght areche.\u201d\nThe fader herde his dowhter speche,\nAnd thoghte ther was resoun inne,\nAnd sih his oghne lif to winne    3210\nHe cowthe don himself no cure;\nSo betre him thoghte in aventure\nTo put his lif and al his good,\nThan in the maner as it stod\nHis lif in certein forto lese.\nAnd thus thenkende he gan to chese\nTo do the conseil of this Maide,\nAnd tok the pourpos which sche saide.\nThe dai was come and forth thei gon,\nUnto the Court thei come anon,    3220\nWher as the king in juggement\nWas set and hath this knyht assent.\nArraied in hire beste wise\nThis Maiden with hire wordes wise\nHire fader ladde be the hond\nInto the place, wher he fond\nThe king with othre whiche he wolde,\nAnd to the king knelende he tolde\nAs he enformed was tofore,\nAnd preith the king that he therfore    3230\nHis dowhtres wordes wolde take,\nAnd seith that he wol undertake\nUpon hire wordes forto stonde.\nTho was ther gret merveile on honde,\nThat he, which was so wys a knyht,\nHis lif upon so yong a wyht\nBesette wolde in jeupartie,\nAnd manye it hielden for folie:\nBot ate laste natheles\nThe king comandeth ben in pes,    3240\nAnd to this Maide he caste his chiere,\nAnd seide he wolde hire tale hiere,\nHe bad hire speke, and sche began:\n\u201cMi liege lord, so as I can,\u201d\nQuod sche, \u201cthe pointz of whiche I herde,\nThei schul of reson ben ansuerde.\nThe ferste I understonde is this,\nWhat thing of al the world it is,\nWhich men most helpe and hath lest nede.\nMi liege lord, this wolde I rede:    3250\nThe Erthe it is, which everemo\nWith mannes labour is bego;\nAls wel in wynter as in Maii\nThe mannes hond doth what he mai\nTo helpe it forth and make it riche,\nAnd forthi men it delve and dyche\nAnd eren it with strengthe of plowh,\nWher it hath of himself ynowh,\nSo that his nede is ate leste.\nFor every man and bridd and beste,    3260\nAnd flour and gras and rote and rinde,\nAnd every thing be weie of kynde\nSchal sterve, and Erthe it schal become;\nAs it was out of Erthe nome,\nIt schal to therthe torne ayein:\nAnd thus I mai be resoun sein\nThat Erthe is the most nedeles,\nAnd most men helpe it natheles.\nSo that, my lord, touchende of this\nI have ansuerd hou that it is.    3270\nThat other point I understod,\nWhich most is worth and most is good,\nAnd costeth lest a man to kepe:\nMi lord, if ye woll take kepe,\nI seie it is Humilite,\nThurgh which the hihe trinite\nAs for decerte of pure love\nUnto Marie from above,\nOf that he knew hire humble entente,\nHis oghne Sone adoun he sente,    3280\nAbove alle othre and hire he ches\nFor that vertu which bodeth pes:\nSo that I may be resoun calle\nHumilite most worth of alle.\nAnd lest it costeth to maintiene,\nIn al the world as it is sene;\nFor who that hath humblesce on honde,\nHe bringth no werres into londe,\nFor he desireth for the beste\nTo setten every man in reste.    3290\nThus with your hihe reverence\nMe thenketh that this evidence\nAs to this point is sufficant.\nAnd touchende of the remenant,\nWhich is the thridde of youre axinges,\nWhat leste is worth of alle thinges,\nAnd costeth most, I telle it, Pride;\nWhich mai noght in the hevene abide,\nFor Lucifer with hem that felle\nBar Pride with him into helle.    3300\nTher was Pride of to gret a cost,\nWhan he for Pride hath hevene lost;\nAnd after that in Paradis\nAdam for Pride loste his pris:\nIn Midelerthe and ek also\nPride is the cause of alle wo,\nThat al the world ne may suffise\nTo stanche of Pride the reprise:\nPride is the heved of alle Sinne,\nWhich wasteth al and mai noght winne;    3310\nPride is of every mis the pricke,\nPride is the werste of alle wicke,\nAnd costneth most and lest is worth\nIn place where he hath his forth.\nThus have I seid that I wol seie\nOf myn answere, and to you preie,\nMi liege lord, of youre office\nThat ye such grace and such justice\nOrdeigne for mi fader hiere,\nThat after this, whan men it hiere,    3320\nThe world therof mai speke good.\u201d\nThe king, which reson understod\nAnd hath al herd how sche hath said,\nWas inly glad and so wel paid\nThat al his wraththe is overgo:\nAnd he began to loke tho\nUpon this Maiden in the face,\nIn which he fond so mochel grace,\nThat al his pris on hire he leide,\nIn audience and thus he seide:    3330\n\u201cMi faire Maide, wel thee be!\nOf thin ansuere and ek of thee\nMe liketh wel, and as thou wilt,\nForyive be thi fader gilt.\nAnd if thou were of such lignage,\nThat thou to me were of parage,\nAnd that thi fader were a Pier,\nAs he is now a Bachilier,\nSo seker as I have a lif,\nThou scholdest thanne be my wif.    3340\nBot this I seie natheles,\nThat I wol schape thin encress;\nWhat worldes good that thou wolt crave,\nAxe of my yifte and thou schalt have.\u201d\nAnd sche the king with wordes wise\nKnelende thonketh in this wise:\n\u201cMi liege lord, god mot you quite!\nMi fader hier hath bot a lite\nOf warison, and that he wende\nHadde al be lost; bot now amende    3350\nHe mai wel thurgh your noble grace.\u201d\nWith that the king riht in his place\nAnon forth in that freisshe hete\nAn    Erldom, which thanne of eschete\nWas late falle into his hond,\nUnto this knyht with rente and lond\nHath yove and with his chartre sesed;\nAnd thus was all the noise appesed.\nThis Maiden, which sat on hire knes\nTofore the king, hise charitees    3360\nComendeth, and seide overmore:\n\u201cMi liege lord, riht now tofore\nYe seide, as it is of record,\nThat if my fader were a lord\nAnd Pier unto these othre grete,\nYe wolden for noght elles lete,\nThat I ne scholde be your wif;\nAnd this wot every worthi lif,\nA kinges word it mot ben holde.\nForthi, my lord, if that ye wolde    3370\nSo gret a charite fulfille,\nGod wot it were wel my wille:\nFor he which was a Bacheler,\nMi fader, is now mad a Pier;\nSo whenne as evere that I cam,\nAn Erles dowhter now I am.\u201d\nThis yonge king, which peised al,\nHire beaute and hir wit withal,\nAs he that was with love hent,\nAnon therto yaf his assent.    3380\nHe myhte noght the maide asterte,\nThat sche nis ladi of his herte;\nSo that he tok hire to his wif,\nTo holde whyl that he hath lif:\nAnd thus the king toward his knyht\nAcordeth him, as it is riht.\nAnd over this good is to wite,\nIn the Cronique as it is write,\nThis noble king of whom I tolde\nOf Spaine be tho daies olde    3390\nThe kingdom hadde in governance,\nAnd as the bok makth remembrance,\nAlphonse was his propre name:\nThe knyht also, if I schal name,\nDanz Petro hihte, and as men telle,\nHis dowhter wyse Peronelle\nWas cleped, which was full of grace:\nAnd that was sene in thilke place,\nWher sche hir fader out of teene\nHath broght and mad hirself a qweene,    3400\nOf that sche hath so wel desclosed\nThe pointz wherof sche was opposed.\nLo now, my Sone, as thou myht hiere,\nOf al this thing to my matiere\nBot on I take, and that is Pride,\nTo whom no grace mai betide:\nIn hevene he fell out of his stede,\nAnd Paradis him was forbede,\nThe goode men in Erthe him hate,\nSo that to helle he mot algate,    3410\nWhere every vertu schal be weyved\nAnd every vice be received.\nBot Humblesce is al otherwise,\nWhich most is worth, and no reprise\nIt takth ayein, bot softe and faire,\nIf eny thing stond in contraire,\nWith humble speche it is redresced:\nThus was this yonge Maiden blessed,\nThe which I spak of now tofore,\nHire fader lif sche gat therfore,    3420\nAnd wan with al the kinges love.\nForthi, my Sone, if thou wolt love,\nIt sit thee wel to leve Pride\nAnd take Humblesce upon thi side;\nThe more of grace thou schalt gete.\nMi fader, I woll noght foryete\nOf this that ye have told me hiere,\nAnd if that eny such manere\nOf humble port mai love appaie,\nHierafterward I thenke assaie:    3430\nBot now forth over I beseche\nThat ye more of my schrifte seche.\nMi goode Sone, it schal be do:\nNow herkne and ley an Ere to;\nFor as touchende of Prides fare,\nAls ferforth as I can declare\nIn cause of vice, in cause of love,\nThat hast thou pleinly herd above,\nSo that ther is nomor to seie\nTouchende of that; bot other weie    3440\nTouchende Envie I thenke telle,\nWhich hath the propre kinde of helle,\nWithoute cause to misdo\nToward himself and othre also,\nHierafterward as understonde\nThou schalt the spieces, as thei stonde.\nExplicit Liber Primus\nIncipit Liber Secundus\n_Inuidie culpa magis est attrita dolore,\n    Nam sua mens nullo tempore leta manet:\nQuo gaudent alii, dolet ille, nec vnus amicus\n    Est, cui de puro comoda velle facit.\nProximitatis honor sua corda veretur, et omnis\n    Est sibi leticia sic aliena dolor.\nHoc etenim vicium quam sepe repugnat amanti,\n    Non sibi, set reliquis, dum fauet ipsa Venus.\nEst amor ex proprio motu fantasticus, et que\n    Gaudia fert alius, credit obesse sibi._\nNow after Pride the secounde\nTher is, which many a woful stounde\nTowardes othre berth aboute\nWithinne himself and noght withoute;\nFor in his thoght he brenneth evere,\nWhan that he wot an other levere\nOr more vertuous than he,\nWhich passeth him in his degre;\nTherof he takth his maladie:\nThat vice is cleped hot Envie.    10\nForthi, my Sone, if it be so\nThou art or hast ben on of tho,\nAs forto speke in loves cas,\nIf evere yit thin herte was\nSek of an other mannes hele?\nSo god avance my querele,\nMi fader, ye, a thousend sithe:\nWhanne I have sen an other blithe\nOf love, and hadde a goodly chiere,\nEthna, which brenneth yer be yere,    20\nWas thanne noght so hot as I\nOf thilke Sor which prively\nMin hertes thoght withinne brenneth.\nThe Schip which on the wawes renneth,\nAnd is forstormed and forblowe,\nIs noght more peined for a throwe\nThan I am thanne, whanne I se\nAn other which that passeth me\nIn that fortune of loves yifte.\nBot, fader, this I telle in schrifte,    30\nThat is nowher bot in o place;\nFor who that lese or finde grace\nIn other stede, it mai noght grieve:\nBot this ye mai riht wel believe,\nToward mi ladi that I serve,\nThogh that I wiste forto sterve,\nMin herte is full of such sotie,\nThat I myself mai noght chastie.\nWhan I the Court se of Cupide\nAproche unto my ladi side    40\nOf hem that lusti ben and freisshe,\u2014\nThogh it availe hem noght a reisshe,\nBot only that thei ben in speche,\u2014\nMy sorwe is thanne noght to seche:\nBot whan thei rounen in hire Ere,\nThan groweth al my moste fere,\nAnd namly whan thei talen longe;\nMy sorwes thanne be so stronge\nOf that I se hem wel at ese,\nI can noght telle my desese.    50\nBot, Sire, as of my ladi selve,\nThogh sche have wowers ten or twelve,\nFor no mistrust I have of hire\nMe grieveth noght, for certes, Sire,\nI trowe, in al this world to seche,\nNis womman that in dede and speche\nWoll betre avise hire what sche doth,\nNe betre, forto seie a soth,\nKepe hire honour ate alle tide,\nAnd yit get hire a thank beside.    60\nBot natheles I am beknowe,\nThat whanne I se at eny throwe,\nOr elles if I mai it hiere,\nThat sche make eny man good chiere,\nThogh I therof have noght to done,\nMi thought wol entermette him sone.\nFor thogh I be miselve strange,\nEnvie makth myn herte change,\nThat I am sorghfully bestad\nOf that I se an other glad    70\nWith hire; bot of other alle,\nOf love what so mai befalle,\nOr that he faile or that he spede,\nTherof take I bot litel heede.\nNow have I seid, my fader, al\nAs of this point in special,\nAls ferforthli as I have wist.\nNow axeth further what you list.\nMi Sone, er I axe eny more,\nI thenke somdiel for thi lore    80\nTelle an ensample of this matiere\nTouchende Envie, as thou schalt hiere.\nWrite in Civile this I finde:\nThogh it be noght the houndes kinde\nTo ete chaf, yit wol he werne\nAn Oxe which comth to the berne,\nTherof to taken eny fode.\nAnd thus, who that it understode,\nIt stant of love in many place:\nWho that is out of loves grace    90\nAnd mai himselven noght availe,\nHe wolde an other scholde faile;\nAnd if he may put eny lette,\nHe doth al that he mai to lette.\nWherof I finde, as thou schalt wite,\nTo this pourpos a tale write.\nTher ben of suche mo than twelve,\nThat ben noght able as of hemselve\nTo gete love, and for Envie\nUpon alle othre thei aspie;    100\nAnd for hem lacketh that thei wolde,\nThei kepte that non other scholde\nTouchende of love his cause spede:\nWherof a gret ensample I rede,\nWhich unto this matiere acordeth,\nAs Ovide in his bok recordeth,\nHow Poliphemus whilom wroghte,\nWhan that he Galathee besoghte\nOf love, which he mai noght lacche.\nThat made him forto waite and wacche    110\nBe alle weies how it ferde,\nTil ate laste he knew and herde\nHow that an other hadde leve\nTo love there as he mot leve,\nAs forto speke of eny sped:\nSo that he knew non other red,\nBot forto wayten upon alle,\nTil he may se the chance falle\nThat he hire love myhte grieve,\nWhich he himself mai noght achieve.    120\nThis Galathee, seith the Poete,\nAbove alle othre was unmete\nOf beaute, that men thanne knewe,\nAnd hadde a lusti love and trewe,\nA Bacheler in his degree,\nRiht such an other as was sche,\nOn whom sche hath hire herte set,\nSo that it myhte noght be let\nFor yifte ne for no beheste,\nThat sche ne was al at his heste.    130\nThis yonge knyht Acis was hote,\nWhich hire ayeinward als so hote\nAl only loveth and nomo.\nHierof was Poliphemus wo\nThurgh pure Envie, and evere aspide,\nAnd waiteth upon every side,\nWhan he togedre myhte se\nThis yonge Acis with Galathe.\nSo longe he waiteth to and fro,\nTil ate laste he fond hem tuo,    140\nIn prive place wher thei stode\nTo speke and have here wordes goode.\nThe place wher as he hem syh,\nIt was under a banke nyh\nThe grete See, and he above\nStod and behield the lusti love\nWhich ech of hem to other made\nWith goodly chiere and wordes glade,\nThat al his herte hath set afyre\nOf pure Envie: and as a fyre    150\nWhich fleth out of a myhti bowe,\nAweie he fledde for a throwe,\nAs he that was for love wod,\nWhan that he sih how that it stod.\nThis Polipheme a Geant was;\nAnd whan he sih the sothe cas,\nHow Galathee him hath forsake\nAnd Acis to hire love take,\nHis herte mai it noght forbere\nThat he ne roreth lich a Bere;    160\nAnd as it were a wilde beste,\nThe whom no reson mihte areste,\nHe ran Ethna the hell aboute,\nWher nevere yit the fyr was oute,\nFulfild of sorghe and gret desese,\nThat he syh Acis wel at ese.\nTil ate laste he him bethoghte,\nAs he which al Envie soghte,\nAnd torneth to the banke ayein,\nWher he with Galathee hath seyn    170\nAcis, whom that he thoghte grieve,\nThogh he himself mai noght relieve.\nThis Geant with his ruide myht\nPart of the banke he schof doun riht,\nThe which evene upon Acis fell,\nSo that with fallinge of this hell\nThis Poliphemus Acis slowh,\nWherof sche made sorwe ynowh.\nAnd as sche fledde fro the londe,\nNeptunus tok hire into honde    180\nAnd kept hire in so sauf a place\nFro Polipheme and his manace,\nThat he with al his false Envie\nNe mihte atteigne hir compaignie.\nThis Galathee of whom I speke,\nThat of hirself mai noght be wreke,\nWithouten eny semblant feigned\nSche hath hire loves deth compleigned,\nAnd with hire sorwe and with hire wo\nSche hath the goddes moeved so,    190\nThat thei of pite and of grace\nHave Acis in the same place,\nTher he lai ded, into a welle\nTransformed, as the bokes telle,\nWith freisshe stremes and with cliere,\nAs he whilom with lusti chiere\nWas freissh his love forto qweme.\nAnd with this ruide Polipheme\nFor his Envie and for his hate\nThei were wrothe.\nAnd thus algate,    200\nMi Sone, thou myht understonde,\nThat if thou wolt in grace stonde\nWith love, thou most leve Envie:\nAnd as thou wolt for thi partie\nToward thi love stonde fre,\nSo most thou soffre an other be,\nWhat so befalle upon the chaunce:\nFor it is an unwys vengance,\nWhich to non other man is lief,\nAnd is unto himselve grief.    210\nMi fader, this ensample is good;\nBot how so evere that it stod\nWith Poliphemes love as tho,\nIt schal noght stonde with me so,\nTo worchen eny felonie\nIn love for no such Envie.\nForthi if ther oght elles be,\nNow axeth forth, in what degre\nIt is, and I me schal confesse\nWith schrifte unto youre holinesse.    220\nMi goode Sone, yit ther is\nA vice revers unto this,\nWhich envious takth his gladnesse\nOf that he seth the hevinesse\nOf othre men: for his welfare\nIs whanne he wot an other care:\nOf that an other hath a fall,\nHe thenkth himself arist withal.\nSuch is the gladschipe of Envie\nIn worldes thing, and in partie    230\nFulofte times ek also\nIn loves cause it stant riht so.\nIf thou, my Sone, hast joie had,\nWhan thou an other sihe unglad,\nSchrif the therof.\nMi fader, yis:\nI am beknowe unto you this.\nOf these lovers that loven streyte,\nAnd for that point which thei coveite\nBen poursuiantz fro yeer to yere\nIn loves Court, whan I may hiere    240\nHow that thei clymbe upon the whel,\nAnd whan thei wene al schal be wel,\nThei ben doun throwen ate laste,\nThanne am I fedd of that thei faste,\nAnd lawhe of that I se hem loure;\nAnd thus of that thei brewe soure\nI drinke swete, and am wel esed\nOf that I wot thei ben desesed.\nBot this which I you telle hiere\nIs only for my lady diere;    250\nThat for non other that I knowe\nMe reccheth noght who overthrowe,\nNe who that stonde in love upriht:\nBot be he squier, be he knyht,\nWhich to my ladiward poursuieth,\nThe more he lest of that he suieth,\nThe mor me thenketh that I winne,\nAnd am the more glad withinne\nOf that I wot him sorwe endure.\nFor evere upon such aventure    260\nIt is a confort, as men sein,\nTo him the which is wo besein\nTo sen an other in his peine,\nSo that thei bothe mai compleigne.\nWher I miself mai noght availe\nTo sen an other man travaile,\nI am riht glad if he be let;\nAnd thogh I fare noght the bet,\nHis sorwe is to myn herte a game:\nWhan that I knowe it is the same    270\nWhich to mi ladi stant enclined,\nAnd hath his love noght termined,\nI am riht joifull in my thoght.\nIf such Envie grieveth oght,\nAs I beknowe me coupable,\nYe that be wys and resonable,\nMi fader, telleth youre avis.\nMi Sone, Envie into no pris\nOf such a forme, I understonde,\nNe mihte be no resoun stonde    280\nFor this Envie hath such a kinde,\nThat he wole sette himself behinde\nTo hindre with an othre wyht,\nAnd gladly lese his oghne riht\nTo make an other lesen his.\nAnd forto knowe how it so is,\nA tale lich to this matiere\nI thenke telle, if thou wolt hiere,\nTo schewe proprely the vice\nOf this Envie and the malice.    290\nOf Jupiter this finde I write,\nHow whilom that he wolde wite\nUpon the pleigntes whiche he herde,\nAmong the men how that it ferde,\nAs of here wrong condicion\nTo do justificacion:\nAnd for that cause doun he sente\nAn Angel, which about wente,\nThat he the sothe knowe mai.\nSo it befell upon a dai    300\nThis Angel, which him scholde enforme,\nWas clothed in a mannes forme,\nAnd overtok, I understonde,\nTuo men that wenten over londe,\nThurgh whiche he thoghte to aspie\nHis cause, and goth in compaignie.\nThis Angel with hise wordes wise\nOpposeth hem in sondri wise,\nNow lowde wordes and now softe,\nThat mad hem to desputen ofte,    310\nAnd ech of hem his reson hadde.\nAnd thus with tales he hem ladde\nWith good examinacioun,\nTil he knew the condicioun,\nWhat men thei were bothe tuo;\nAnd sih wel ate laste tho,\nThat on of hem was coveitous,\nAnd his fela was envious.\nAnd thus, whan he hath knowlechinge,\nAnon he feigneth departinge,    320\nAnd seide he mot algate wende.\nBot herkne now what fell at ende:\nFor thanne he made hem understonde\nThat he was there of goddes sonde,\nAnd seide hem, for the kindeschipe\nThat thei have don him felaschipe,\nHe wole hem do som grace ayein,\nAnd bad that on of hem schal sein\nWhat thing him is lievest to crave,\nAnd he it schal of yifte have;    330\nAnd over that ek forth withal\nHe seith that other have schal\nThe double of that his felaw axeth;\nAnd thus to hem his grace he taxeth.\nThe coveitous was wonder glad,\nAnd to that other man he bad\nAnd seith that he ferst axe scholde:\nFor he supposeth that he wolde\nMake his axinge of worldes good;\nFor thanne he knew wel how it stod,    340\nThat he himself be double weyhte\nSchal after take, and thus be sleyhte,\nBe cause that he wolde winne,\nHe bad his fela ferst beginne.\nThis Envious, thogh it be late,\nWhan that he syh he mot algate\nMake his axinge ferst, he thoghte,\nIf he worschipe or profit soghte,\nIt schal be doubled to his fiere:\nThat wolde he chese in no manere.    350\nBot thanne he scheweth what he was\nToward Envie, and in this cas\nUnto this Angel thus he seide\nAnd for his yifte this he preide,\nTo make him blind of his on yhe,\nSo that his fela nothing syhe.\nThis word was noght so sone spoke,\nThat his on yhe anon was loke,\nAnd his felawh forthwith also\nWas blind of bothe his yhen tuo.    360\nTho was that other glad ynowh,\nThat on wepte, and that other lowh,\nHe sette his on yhe at no cost,\nWherof that other two hath lost.\nOf thilke ensample which fell tho,\nMen tellen now fulofte so,\nThe world empeireth comunly:\nAnd yit wot non the cause why;\nFor it acordeth noght to kinde\nMin oghne harm to seche and finde    370\nOf that I schal my brother grieve;\nIt myhte nevere wel achieve.\nWhat seist thou, Sone, of this folie?\nMi fader, bot I scholde lie,\nUpon the point which ye have seid\nYit was myn herte nevere leid,\nBot in the wise as I you tolde.\nBot overmore, if that ye wolde\nOght elles to my schrifte seie\nTouchende Envie, I wolde preie.    380\nMi Sone, that schal wel be do:\nNow herkne and ley thin Ere to.\nTouchende as of Envious brod\nI wot noght on of alle good;\nBot natheles, suche as thei be,\nYit is ther on, and that is he\nWhich cleped in Detraccioun.\nAnd to conferme his accioun,\nHe hath withholde Malebouche,\nWhos tunge neither pyl ne crouche    390\nMai hyre, so that he pronounce\nA plein good word withoute frounce\nAwher behinde a mannes bak.\nFor thogh he preise, he fint som lak,\nWhich of his tale is ay the laste,\nThat al the pris schal overcaste:\nAnd thogh ther be no cause why,\nYit wole he jangle noght forthi,\nAs he which hath the heraldie\nOf hem that usen forto lye.    400\nFor as the Netle which up renneth\nThe freisshe rede Roses brenneth\nAnd makth hem fade and pale of hewe,\nRiht so this fals Envious hewe,\nIn every place wher he duelleth,\nWith false wordes whiche he telleth\nHe torneth preisinge into blame\nAnd worschipe into worldes schame.\nOf such lesinge as he compasseth,\nIs non so good that he ne passeth    410\nBetwen his teeth and is bacbited,\nAnd thurgh his false tunge endited:\nLich to the Scharnebudes kinde,\nOf whos nature this I finde,\nThat in the hoteste of the dai,\nWhan comen is the merie Maii,\nHe sprat his wynge and up he fleth:\nAnd under al aboute he seth\nThe faire lusti floures springe,\nBot therof hath he no likinge;    420\nBot where he seth of eny beste\nThe felthe, ther he makth his feste,\nAnd therupon he wole alyhte,\nTher liketh him non other sihte.\nRiht so this janglere Envious,\nThogh he a man se vertuous\nAnd full of good condicioun,\nTherof makth he no mencioun:\nBot elles, be it noght so lyte,\nWherof that he mai sette a wyte,    430\nTher renneth he with open mouth,\nBehinde a man and makth it couth.\nBot al the vertu which he can,\nThat wole he hide of every man,\nAnd openly the vice telle,\nAs he which of the Scole of helle\nIs tawht, and fostred with Envie\nOf houshold and of compaignie,\nWher that he hath his propre office\nTo sette on every man a vice.    440\nHow so his mouth be comely,\nHis word sit evermore awry\nAnd seith the worste that he may.\nAnd in this wise now a day\nIn loves Court a man mai hiere\nFulofte pleigne of this matiere,\nThat many envious tale is stered,\nWher that it mai noght ben ansuered;\nBot yit fulofte it is believed,\nAnd many a worthi love is grieved    450\nThurgh bacbitinge of fals Envie.\nIf thou have mad such janglerie\nIn loves Court, mi Sone, er this,\nSchrif thee therof.\nMi fader, yis:\nBot wite ye how? noght openly,\nBot otherwhile prively,\nWhan I my diere ladi mete,\nAnd thenke how that I am noght mete\nUnto hire hihe worthinesse,\nAnd ek I se the besinesse    460\nOf al this yonge lusty route,\nWhiche alday pressen hire aboute,\nAnd ech of hem his time awaiteth,\nAnd ech of hem his tale affaiteth,\nAl to deceive an innocent,\nWhich woll noght ben of here assent;\nAnd for men sein unknowe unkest,\nHire thombe sche holt in hire fest\nSo clos withinne hire oghne hond,\nThat there winneth noman lond;    470\nSche lieveth noght al that sche hiereth,\nAnd thus fulofte hirself sche skiereth\nAnd is al war of \u201chadde I wist\u201d:\u2014\nBot for al that myn herte arist,\nWhanne I thes comun lovers se,\nThat woll noght holden hem to thre,\nBot welnyh loven overal,\nMin herte is Envious withal,\nAnd evere I am adrad of guile,\nIn aunter if with eny wyle    480\nThei mihte hire innocence enchaunte.\nForthi my wordes ofte I haunte\nBehynden hem, so as I dar,\nWherof my ladi may be war:\nI sai what evere comth to mowthe,\nAnd worse I wolde, if that I cowthe;\nFor whanne I come unto hir speche,\nAl that I may enquere and seche\nOf such deceipte, I telle it al,\nAnd ay the werste in special.    490\nSo fayn I wolde that sche wiste\nHow litel thei ben forto triste,\nAnd what thei wolde and what thei mente,\nSo as thei be of double entente:\nThus toward hem that wicke mene\nMy wicked word was evere grene.\nAnd natheles, the soth to telle,\nIn certain if it so befelle\nThat althertrewest man ybore,\nTo chese among a thousend score,    500\nWhich were alfulli forto triste,\nMi ladi lovede, and I it wiste,\nYit rathere thanne he scholde spede,\nI wolde swiche tales sprede\nTo my ladi, if that I myhte,\nThat I scholde al his love unrihte,\nAnd therto wolde I do mi peine.\nFor certes thogh I scholde feigne,\nAnd telle that was nevere thoght,\nFor al this world I myhte noght    510\nTo soffre an othre fully winne,\nTher as I am yit to beginne.\nFor be thei goode, or be thei badde,\nI wolde non my ladi hadde;\nAnd that me makth fulofte aspie\nAnd usen wordes of Envie,\nAl forto make hem bere a blame.\nAnd that is bot of thilke same,\nThe whiche unto my ladi drawe,\nFor evere on hem I rounge and gknawe    520\nAnd hindre hem al that evere I mai;\nAnd that is, sothly forto say,\nBot only to my lady selve:\nI telle it noght to ten ne tuelve,\nTherof I wol me wel avise,\nTo speke or jangle in eny wise\nThat toucheth to my ladi name,\nThe which in ernest and in game\nI wolde save into my deth;\nFor me were levere lacke breth    530\nThan speken of hire name amis.\nNow have ye herd touchende of this,\nMi fader, in confessioun:\nAnd therfor of Detraccioun\nIn love, of that I have mispoke,\nTel how ye wole it schal be wroke.\nI am al redy forto bere\nMi peine, and also to forbere\nWhat thing that ye wol noght allowe;\nFor who is bounden, he mot bowe.    540\nSo wol I bowe unto youre heste,\nFor I dar make this beheste,\nThat I to yow have nothing hid,\nBot told riht as it is betid;\nAnd otherwise of no mispeche,\nMi conscience forto seche,\nI can noght of Envie finde,\nThat I mispoke have oght behinde\nWherof love owhte be mispaid.\nNow have ye herd and I have said;    550\nWhat wol ye, fader, that I do?\nMi Sone, do nomore so,\nBot evere kep thi tunge stille,\nThou miht the more have of thi wille.\nFor as thou saist thiselven here,\nThi ladi is of such manere,\nSo wys, so war in alle thinge,\nIt nedeth of no bakbitinge\nThat thou thi ladi mis enforme:\nFor whan sche knoweth al the forme,    560\nHow that thiself art envious,\nThou schalt noght be so gracious\nAs thou peraunter scholdest elles.\nTher wol noman drinke of tho welles\nWhiche as he wot is puyson inne;\nAnd ofte swich as men beginne\nTowardes othre, swich thei finde,\nThat set hem ofte fer behinde,\nWhan that thei wene be before.\nMi goode Sone, and thou therfore    570\nBewar and lef thi wicke speche,\nWherof hath fallen ofte wreche\nTo many a man befor this time.\nFor who so wole his handes lime,\nThei mosten be the more unclene;\nFor many a mote schal be sene,\nThat wolde noght cleve elles there;\nAnd that schold every wys man fere:\nFor who so wol an other blame,\nHe secheth ofte his oghne schame,    580\nWhich elles myhte be riht stille.\nForthi if that it be thi wille\nTo stonde upon amendement,\nA tale of gret entendement\nI thenke telle for thi sake,\nWherof thou miht ensample take.\nA worthi kniht in Cristes lawe\nOf grete Rome, as is the sawe,\nThe Sceptre hadde forto rihte;\nTiberie Constantin he hihte,    590\nWhos wif was cleped Ytalie:\nBot thei togedre of progenie\nNo children hadde bot a Maide;\nAnd sche the god so wel apaide,\nThat al the wide worldes fame\nSpak worschipe of hire goode name.\nConstance, as the Cronique seith,\nSche hihte, and was so ful of feith,\nThat the greteste of Barbarie,\nOf hem whiche usen marchandie,    600\nSche hath converted, as thei come\nTo hire upon a time in Rome,\nTo schewen such thing as thei broghte;\nWhiche worthili of hem sche boghte,\nAnd over that in such a wise\nSche hath hem with hire wordes wise\nOf Cristes feith so full enformed,\nThat thei therto ben all conformed,\nSo that baptesme thei receiven\nAnd alle here false goddes weyven.    610\nWhan thei ben of the feith certein,\nThei gon to Barbarie ayein,\nAnd ther the Souldan for hem sente\nAnd axeth hem to what entente\nThei have here ferste feith forsake.\nAnd thei, whiche hadden undertake\nThe rihte feith to kepe and holde,\nThe matiere of here tale tolde\nWith al the hole circumstance.\nAnd whan the Souldan of Constance    620\nUpon the point that thei ansuerde\nThe beaute and the grace herde,\nAs he which thanne was to wedde,\nIn alle haste his cause spedde\nTo sende for the mariage.\nAnd furthermor with good corage\nHe seith, be so he mai hire have,\nThat Crist, which cam this world to save,\nHe woll believe: and this recorded,\nThei ben on either side acorded,    630\nAnd therupon to make an ende\nThe Souldan hise hostages sende\nTo Rome, of Princes Sones tuelve:\nWherof the fader in himselve\nWas glad, and with the Pope avised\nTuo Cardinals he hath assissed\nWith othre lordes many mo,\nThat with his doghter scholden go,\nTo se the Souldan be converted.\nBot that which nevere was wel herted,    640\nEnvie, tho began travaile\nIn destourbance of this spousaile\nSo prively that non was war.\nThe Moder which this Souldan bar\nWas thanne alyve, and thoghte this\nUnto hirself: \u201cIf it so is\nMi Sone him wedde in this manere,\nThan have I lost my joies hiere,\nFor myn astat schal so be lassed.\u201d\nThenkende thus sche hath compassed    650\nBe sleihte how that sche may beguile\nHire Sone; and fell withinne a while,\nBetwen hem two whan that thei were,\nSche feigneth wordes in his Ere,\nAnd in this wise gan to seie:\n\u201cMi Sone, I am be double weie\nWith al myn herte glad and blithe,\nFor that miself have ofte sithe\nDesired thou wolt, as men seith,\nReceive and take a newe feith,    660\nWhich schal be forthringe of thi lif:\nAnd ek so worschipful a wif,\nThe doughter of an Emperour,\nTo wedde it schal be gret honour.\nForthi, mi Sone, I you beseche\nThat I such grace mihte areche,\nWhan that my doughter come schal,\nThat I mai thanne in special,\nSo as me thenkth it is honeste,\nBe thilke which the ferste feste    670\nSchal make unto hire welcominge.\u201d\nThe Souldan granteth hire axinge,\nAnd sche therof was glad ynowh:\nFor under that anon sche drowh\nWith false wordes that sche spak\nCovine of deth behinde his bak.\nAnd therupon hire ordinance\nShe made so, that whan Constance\nWas come forth with the Romeins,\nOf clerkes and of Citezeins,    680\nA riche feste sche hem made:\nAnd most whan that thei weren glade,\nWith fals covine which sche hadde\nHire clos Envie tho sche spradde,\nAnd alle tho that hadden be\nOr in apert or in prive\nOf conseil to the mariage,\nSche slowh hem in a sodein rage\nEndlong the bord as thei be set,\nSo that it myhte noght be let;    690\nHire oghne Sone was noght quit,\nBot deide upon the same plit.\nBot what the hihe god wol spare\nIt mai for no peril misfare:\nThis worthi Maiden which was there\nStod thanne, as who seith, ded for feere,\nTo se the feste how that it stod,\nWhich al was torned into blod:\nThe Dissh forthwith the Coppe and al\nBebled thei weren overal;    700\nSche sih hem deie on every side;\nNo wonder thogh sche wepte and cride\nMakende many a wofull mone.\nWhan al was slain bot sche al one,\nThis olde fend, this Sarazine,\nLet take anon this Constantine\nWith al the good sche thider broghte,\nAnd hath ordeined, as sche thoghte,\nA nakid Schip withoute stiere,\nIn which the good and hire in fiere,    710\nVitailed full for yeres fyve,\nWher that the wynd it wolde dryve,\nSche putte upon the wawes wilde.\nBot he which alle thing mai schilde,\nThre yer, til that sche cam to londe,\nHire Schip to stiere hath take in honde,\nAnd in Northumberlond aryveth;\nAnd happeth thanne that sche dryveth\nUnder a Castel with the flod,\nWhich upon Humber banke stod    720\nAnd was the kynges oghne also,\nThe which Allee was cleped tho,\nA Saxon and a worthi knyht,\nBot he believed noght ariht.\nOf this Castell was Chastellein\nElda the kinges Chamberlein,\nA knyhtly man after his lawe;\nAnd whan he sih upon the wawe\nThe Schip drivende al one so,\nHe bad anon men scholden go    730\nTo se what it betokne mai.\nThis was upon a Somer dai,\nThe Schip was loked and sche founde;\nElda withinne a litel stounde\nIt wiste, and with his wif anon\nToward this yonge ladi gon,\nWher that thei founden gret richesse;\nBot sche hire wolde noght confesse,\nWhan thei hire axen what sche was.\nAnd natheles upon the cas    740\nOut of the Schip with gret worschipe\nThei toke hire into felaschipe,\nAs thei that weren of hir glade:\nBot sche no maner joie made,\nBot sorweth sore of that sche fond\nNo cristendom in thilke lond;\nBot elles sche hath al hire wille,\nAnd thus with hem sche duelleth stille.\nDame Hermyngheld, which was the wif\nOf Elda, lich hire oghne lif    750\nConstance loveth; and fell so,\nSpekende alday betwen hem two,\nThurgh grace of goddes pourveance\nThis maiden tawhte the creance\nUnto this wif so parfitly,\nUpon a dai that faste by\nIn presence of hire housebonde,\nWher thei go walkende on the Stronde,\nA blind man, which cam there lad,\nUnto this wif criende he bad,    760\nWith bothe hise hondes up and preide\nTo hire, and in this wise he seide:\n\u201cO Hermyngeld, which Cristes feith,\nEnformed as Constance seith,\nReceived hast, yif me my sihte.\u201d\nUpon his word hire herte afflihte\nThenkende what was best to done,\nBot natheles sche herde his bone\nAnd seide, \u201cIn trust of Cristes lawe,\nWhich don was on the crois and slawe,    770\nThou bysne man, behold and se.\u201d\nWith that to god upon his kne\nThonkende he tok his sihte anon,\nWherof thei merveile everychon,\nBot Elda wondreth most of alle:\nThis open thing which is befalle\nConcludeth him be such a weie,\nThat he the feith mot nede obeie.\nNow lest what fell upon this thing.\nThis Elda forth unto the king    780\nA morwe tok his weie and rod,\nAnd Hermyngeld at home abod\nForth with Constance wel at ese.\nElda, which thoghte his king to plese,\nAs he that thanne unwedded was,\nOf Constance al the pleine cas\nAls goodliche as he cowthe tolde.\nThe king was glad and seide he wolde\nCome thider upon such a wise\nThat he him mihte of hire avise,    790\nThe time apointed forth withal.\nThis Elda triste in special\nUpon a knyht, whom fro childhode\nHe hadde updrawe into manhode:\nTo him he tolde al that he thoghte,\nWherof that after him forthoghte;\nAnd natheles at thilke tide\nUnto his wif he bad him ride\nTo make redi alle thing\nAyein the cominge of the king,    800\nAnd seith that he himself tofore\nThenkth forto come, and bad therfore\nThat he him kepe, and told him whanne.\nThis knyht rod forth his weie thanne;\nAnd soth was that of time passed\nHe hadde in al his wit compassed\nHow he Constance myhte winne;\nBot he sih tho no sped therinne,\nWherof his lust began tabate,\nAnd that was love is thanne hate;    810\nOf hire honour he hadde Envie,\nSo that upon his tricherie\nA lesinge in his herte he caste.\nTil he cam home he hieth faste,\nAnd doth his ladi tunderstonde\nThe Message of hire housebonde:\nAnd therupon the longe dai\nThei setten thinges in arrai,\nThat al was as it scholde be\nOf every thing in his degree;    820\nAnd whan it cam into the nyht,\nThis wif hire hath to bedde dyht,\nWher that this Maiden with hire lay.\nThis false knyht upon delay\nHath taried til thei were aslepe,\nAs he that wolde his time kepe\nHis dedly werkes to fulfille;\nAnd to the bed he stalketh stille,\nWher that he wiste was the wif,\nAnd in his hond a rasour knif    830\nHe bar, with which hire throte he cutte,\nAnd prively the knif he putte\nUnder that other beddes side,\nWher that Constance lai beside.\nElda cam hom the same nyht,\nAnd stille with a prive lyht,\nAs he that wolde noght awake\nHis wif, he hath his weie take\nInto the chambre, and ther liggende\nHe fond his dede wif bledende,    840\nWher that Constance faste by\nWas falle aslepe; and sodeinly\nHe cride alowd, and sche awok,\nAnd forth withal sche caste a lok\nAnd sih this ladi blede there,\nWherof swoundende ded for fere\nSche was, and stille as eny Ston\nShe lay, and Elda therupon\nInto the Castell clepeth oute,\nAnd up sterte every man aboute,    850\nInto the chambre and forth thei wente.\nBot he, which alle untrouthe mente,\nThis false knyht, among hem alle\nUpon this thing which is befalle\nSeith that Constance hath don this dede;\nAnd to the bed with that he yede\nAfter the falshed of his speche,\nAnd made him there forto seche,\nAnd fond the knif, wher he it leide,\nAnd thanne he cride and thanne he seide,    860\n\u201cLo, seth the knif al blody hiere!\nWhat nedeth more in this matiere\nTo axe?\u201d And thus hire innocence\nHe sclaundreth there in audience\nWith false wordes whiche he feigneth.\nBot yit for al that evere he pleigneth,\nElda no full credence tok:\nAnd happeth that ther lay a bok,\nUpon the which, whan he it sih,\nThis knyht hath swore and seid on hih,    870\nThat alle men it mihte wite,\n\u201cNow be this bok, which hier is write,\nConstance is gultif, wel I wot.\u201d\nWith that the hond of hevene him smot\nIn tokne of that he was forswore,\nThat he hath bothe hise yhen lore,\nOut of his hed the same stounde\nThei sterte, and so thei weren founde.\nA vois was herd, whan that they felle,\nWhich seide, \u201cO dampned man to helle,    880\nLo, thus hath god the sclaundre wroke\nThat thou ayein Constance hast spoke:\nBeknow the sothe er that thou dye.\u201d\nAnd he told out his felonie,\nAnd starf forth with his tale anon.\nInto the ground, wher alle gon,\nThis dede lady was begrave:\nElda, which thoghte his honour save,\nAl that he mai restreigneth sorwe.\nFor the seconde day a morwe    890\nThe king cam, as thei were acorded;\nAnd whan it was to him recorded\nWhat god hath wroght upon this chaunce,\nHe tok it into remembrance\nAnd thoghte more than he seide.\nFor al his hole herte he leide\nUpon Constance, and seide he scholde\nFor love of hire, if that sche wolde,\nBaptesme take and Cristes feith\nBelieve, and over that he seith    900\nHe wol hire wedde, and upon this\nAsseured ech til other is.\nAnd forto make schorte tales,\nTher cam a Bisschop out of Wales\nFro Bangor, and Lucie he hihte,\nWhich thurgh the grace of god almihte\nThe king with many an other mo\nHath cristned, and betwen hem tuo\nHe hath fulfild the mariage.\nBot for no lust ne for no rage    910\nSche tolde hem nevere what sche was;\nAnd natheles upon the cas\nThe king was glad, how so it stod,\nFor wel he wiste and understod\nSche was a noble creature.\nThe hihe makere of nature\nHire hath visited in a throwe,\nThat it was openliche knowe\nSche was with childe be the king,\nWherof above al other thing    920\nHe thonketh god and was riht glad.\nAnd fell that time he was bestad\nUpon a werre and moste ride;\nAnd whil he scholde there abide,\nHe lefte at hom to kepe his wif\nSuche as he knew of holi lif,\nElda forth with the Bisschop eke;\nAnd he with pouer goth to seke\nAyein the Scottes forto fonde\nThe werre which he tok on honde.    930\nThe time set of kinde is come,\nThis lady hath hire chambre nome,\nAnd of a Sone bore full,\nWherof that sche was joiefull,\nSche was delivered sauf and sone.\nThe bisshop, as it was to done,\nYaf him baptesme and Moris calleth;\nAnd therupon, as it befalleth,\nWith lettres writen of record\nThei sende unto here liege lord,    940\nThat kepers weren of the qweene:\nAnd he that scholde go betwene,\nThe Messager, to Knaresburgh,\nWhich toun he scholde passe thurgh,\nRidende cam the ferste day.\nThe kinges Moder there lay,\nWhos rihte name was Domilde,\nWhich after al the cause spilde:\nFor he, which thonk deserve wolde,\nUnto this ladi goth and tolde    950\nOf his Message al how it ferde.\nAnd sche with feigned joie it herde\nAnd yaf him yiftes largely,\nBot in the nyht al prively\nSche tok the lettres whiche he hadde,\nFro point to point and overradde,\nAs sche that was thurghout untrewe,\nAnd let do wryten othre newe\nIn stede of hem, and thus thei spieke:\n\u201cOure liege lord, we thee beseke    960\nThat thou with ous ne be noght wroth,\nThough we such thing as is thee loth\nUpon oure trowthe certefie.\nThi wif, which is of faierie,\nOf such a child delivered is\nFro kinde which stant al amis:\nBot for it scholde noght be seie,\nWe have it kept out of the weie\nFor drede of pure worldes schame,\nA povere child and in the name    970\nOf thilke which is so misbore\nWe toke, and therto we be swore,\nThat non bot only thou and we\nSchal knowen of this privete:\nMoris it hatte, and thus men wene\nThat it was boren of the qweene\nAnd of thin oghne bodi gete.\nBot this thing mai noght be foryete,\nThat thou ne sende ous word anon\nWhat is thi wille therupon.\u201d    980\nThis lettre, as thou hast herd devise,\nWas contrefet in such a wise\nThat noman scholde it aperceive:\nAnd sche, which thoghte to deceive,\nIt leith wher sche that other tok.\nThis Messager, whan he awok,\nAnd wiste nothing how it was,\nAros and rod the grete pas\nAnd tok this lettre to the king.\nAnd whan he sih this wonder thing,    990\nHe makth the Messager no chiere,\nBot natheles in wys manere\nHe wrote ayein, and yaf hem charge\nThat thei ne soffre noght at large\nHis wif to go, bot kepe hire stille,\nTil thei have herd mor of his wille.\nThis Messager was yifteles,\nBot with this lettre natheles,\nOr be him lief or be him loth,\nIn alle haste ayein he goth    1000\nBe Knaresburgh, and as he wente,\nUnto the Moder his entente\nOf that he fond toward the king\nHe tolde; and sche upon this thing\nSeith that he scholde abide al nyht\nAnd made him feste and chiere ariht,\nFeignende as thogh sche cowthe him thonk.\nBot he with strong wyn which he dronk\nForth with the travail of the day\nWas drunke, aslepe and while he lay,    1010\nSche hath hise lettres overseie\nAnd formed in an other weie.\nTher was a newe lettre write,\nWhich seith: \u201cI do you forto wite,\nThat thurgh the conseil of you tuo\nI stonde in point to ben undo,\nAs he which is a king deposed.\nFor every man it hath supposed,\nHow that my wif Constance is faie;\nAnd if that I, thei sein, delaie    1020\nTo put hire out of compaignie,\nThe worschipe of my Regalie\nIs lore; and over this thei telle,\nHire child schal noght among hem duelle,\nTo cleymen eny heritage.\nSo can I se non avantage,\nBot al is lost, if sche abide:\nForthi to loke on every side\nToward the meschief as it is,\nI charge you and bidde this,    1030\nThat ye the same Schip vitaile,\nIn which that sche tok arivaile,\nTherinne and putteth bothe tuo,\nHireself forthwith hire child also,\nAnd so forth broght unto the depe\nBetaketh hire the See to kepe.\nOf foure daies time I sette,\nThat ye this thing no longer lette,\nSo that your lif be noght forsfet.\u201d\nAnd thus this lettre contrefet    1040\nThe Messager, which was unwar,\nUpon the kingeshalve bar,\nAnd where he scholde it hath betake.\nBot whan that thei have hiede take,\nAnd rad that writen is withinne,\nSo gret a sorwe thei beginne,\nAs thei here oghne Moder sihen\nBrent in a fyr before here yhen:\nTher was wepinge and ther was wo,\nBot finaly the thing is do.    1050\nUpon the See thei have hire broght,\nBot sche the cause wiste noght,\nAnd thus upon the flod thei wone,\nThis ladi with hire yonge Sone:\nAnd thanne hire handes to the hevene\nSche strawhte, and with a milde stevene\nKnelende upon hire bare kne\nSche seide, \u201cO hihe mageste,\nWhich sest the point of every trowthe,\nTak of thi wofull womman rowthe    1060\nAnd of this child that I schal kepe.\u201d\nAnd with that word sche gan to wepe,\nSwounende as ded, and ther sche lay;\nBot he which alle thinges may\nConforteth hire, and ate laste\nSche loketh and hire yhen caste\nUpon hire child and seide this:\n\u201cOf me no maner charge it is\nWhat sorwe I soffre, bot of thee\nMe thenkth it is a gret pite,    1070\nFor if I sterve thou schalt deie:\nSo mot I nedes be that weie\nFor Moderhed and for tendresse\nWith al myn hole besinesse\nOrdeigne me for thilke office,\nAs sche which schal be thi Norrice.\u201d\nThus was sche strengthed forto stonde;\nAnd tho sche tok hire child in honde\nAnd yaf it sowke, and evere among\nSche wepte, and otherwhile song    1080\nTo rocke with hire child aslepe:\nAnd thus hire oghne child to kepe\nSche hath under the goddes cure.\nAnd so fell upon aventure,\nWhan thilke yer hath mad his ende,\nHire Schip, so as it moste wende\nThurgh strengthe of wynd which god hath yive,\nEstward was into Spaigne drive\nRiht faste under a Castell wall,\nWher that an hethen Amirall    1090\nWas lord, and he a Stieward hadde,\nOon Thelous, which al was badde,\nA fals knyht and a renegat.\nHe goth to loke in what astat\nThe Schip was come, and there he fond\nForth with a child upon hire hond\nThis lady, wher sche was al one.\nHe tok good hiede of the persone,\nAnd sih sche was a worthi wiht,\nAnd thoghte he wolde upon the nyht    1100\nDemene hire at his oghne wille,\nAnd let hire be therinne stille,\nThat mo men sih sche noght that dai.\nAt goddes wille and thus sche lai,\nUnknowe what hire schal betide;\nAnd fell so that be nyhtes tide\nThis knyht withoute felaschipe\nHath take a bot and cam to Schipe,\nAnd thoghte of hire his lust to take,\nAnd swor, if sche him daunger make,    1110\nThat certeinly sche scholde deie.\nSche sih ther was non other weie,\nAnd seide he scholde hire wel conforte,\nThat he ferst loke out ate porte,\nThat noman were nyh the stede,\nWhich myhte knowe what thei dede,\nAnd thanne he mai do what he wolde.\nHe was riht glad that sche so tolde,\nAnd to the porte anon he ferde:\nSche preide god, and he hire herde,    1120\nAnd sodeinliche he was out throwe\nAnd dreynt, and tho began to blowe\nA wynd menable fro the lond,\nAnd thus the myhti goddes hond\nHire hath conveied and defended.\nAnd whan thre yer be full despended,\nHire Schip was drive upon a dai,\nWher that a gret Navye lay\nOf Schipes, al the world at ones:\nAnd as god wolde for the nones,    1130\nHire Schip goth in among hem alle,\nAnd stinte noght, er it be falle\nAnd hath the vessell undergete,\nWhich Maister was of al the Flete,\nBot there it resteth and abod.\nThis grete Schip on Anker rod;\nThe Lord cam forth, and whan he sih\nThat other ligge abord so nyh,\nHe wondreth what it myhte be,\nAnd bad men to gon in and se.    1140\nThis ladi tho was crope aside,\nAs sche that wolde hireselven hide,\nFor sche ne wiste what thei were:\nThei soghte aboute and founde hir there\nAnd broghten up hire child and hire;\nAnd therupon this lord to spire\nBegan, fro whenne that sche cam,\nAnd what sche was. Quod sche, \u201cI am\nA womman wofully bestad.\nI hadde a lord, and thus he bad,    1150\nThat I forth with my litel Sone\nUpon the wawes scholden wone,\nBot why the cause was, I not:\nBot he which alle thinges wot\nYit hath, I thonke him, of his miht\nMi child and me so kept upriht,\nThat we be save bothe tuo.\u201d\nThis lord hire axeth overmo\nHow sche believeth, and sche seith,\n\u201cI lieve and triste in Cristes feith,    1160\nWhich deide upon the Rode tree.\u201d\n\u201cWhat is thi name?\u201d tho quod he.\n\u201cMi name is Couste,\u201d sche him seide:\nBot forthermor for noght he preide\nOf hire astat to knowe plein,\nSche wolde him nothing elles sein\nBot of hir name, which sche feigneth;\nAlle othre thinges sche restreigneth,\nThat a word more sche ne tolde.\nThis lord thanne axeth if sche wolde    1170\nWith him abide in compaignie,\nAnd seide he cam fro Barbarie\nTo Romeward, and hom he wente.\nTho sche supposeth what it mente,\nAnd seith sche wolde with him wende\nAnd duelle unto hire lyves ende,\nBe so it be to his plesance.\nAnd thus upon here aqueintance\nHe tolde hire pleinly as it stod,\nOf Rome how that the gentil blod    1180\nIn Barbarie was betraied,\nAnd therupon he hath assaied\nBe werre, and taken such vengance,\nThat non of al thilke alliance,\nBe whom the tresoun was compassed,\nIs from the swerd alyve passed;\nBot of Constance hou it was,\nThat cowthe he knowe be no cas,\nWher sche becam, so as he seide.\nHire Ere unto his word sche leide,    1190\nBot forther made sche no chiere.\nAnd natheles in this matiere\nIt happeth thilke time so:\nThis Lord, with whom sche scholde go,\nOf Rome was the Senatour,\nAnd of hir fader themperour\nHis brother doughter hath to wyve,\nWhich hath hir fader ek alyve,\nAnd was Salustes cleped tho;\nThis wif Heleine hihte also,    1200\nTo whom Constance was Cousine.\nThus to the sike a medicine\nHath god ordeined of his grace,\nThat forthwith in the same place\nThis Senatour his trowthe plihte,\nFor evere, whil he live mihte,\nTo kepe in worschipe and in welthe,\nBe so that god wol yive hire helthe,\nThis ladi, which fortune him sende.\nAnd thus be Schipe forth sailende    1210\nHire and hir child to Rome he broghte,\nAnd to his wif tho he besoghte\nTo take hire into compaignie:\nAnd sche, which cowthe of courtesie\nAl that a good wif scholde konne,\nWas inly glad that sche hath wonne\nThe felaschip of so good on.\nTil tuelve yeres were agon,\nThis Emperoures dowhter Custe\nForth with the dowhter of Saluste    1220\nWas kept, bot noman redily\nKnew what sche was, and noght forthi\nThei thoghten wel sche hadde be\nIn hire astat of hih degre,\nAnd every lif hire loveth wel.\nNow herke how thilke unstable whel,\nWhich evere torneth, wente aboute.\nThe king Allee, whil he was oute,\nAs thou tofore hast herd this cas,\nDeceived thurgh his Moder was:    1230\nBot whan that he cam hom ayein,\nHe axeth of his Chamberlein\nAnd of the Bisschop ek also,\nWher thei the qweene hadden do.\nAnd thei answerde, there he bad,\nAnd have him thilke lettre rad,\nWhich he hem sende for warant,\nAnd tolde him pleinli as it stant,\nAnd sein, it thoghte hem gret pite\nTo se so worthi on as sche,    1240\nWith such a child as ther was bore,\nSo sodeinly to be forlore.\nHe axeth hem what child that were;\nAnd thei him seiden, that naghere,\nIn al the world thogh men it soghte,\nWas nevere womman that forth broghte\nA fairer child than it was on.\nAnd thanne he axede hem anon,\nWhi thei ne hadden write so:\nThei tolden, so thei hadden do.    1250\nHe seide, \u201cNay.\u201d Thei seiden, \u201cYis.\u201d\nThe lettre schewed rad it is,\nWhich thei forsoken everidel.\nTho was it understonde wel\nThat ther is tresoun in the thing:\nThe Messager tofore the king\nWas broght and sodeinliche opposed;\nAnd he, which nothing hath supposed\nBot alle wel, began to seie\nThat he nagher upon the weie    1260\nAbod, bot only in a stede;\nAnd cause why that he so dede\nWas, as he wente to and fro,\nAt Knaresburgh be nyhtes tuo\nThe kinges Moder made him duelle.\nAnd whan the king it herde telle,\nWithinne his herte he wiste als faste\nThe treson which his Moder caste;\nAnd thoghte he wolde noght abide,\nBot forth riht in the same tide    1270\nHe tok his hors and rod anon.\nWith him ther riden manion,\nTo Knaresburgh and forth thei wente,\nAnd lich the fyr which tunder hente,\nIn such a rage, as seith the bok,\nHis Moder sodeinliche he tok\nAnd seide unto hir in this wise:\n\u201cO beste of helle, in what juise\nHast thou deserved forto deie,\nThat hast so falsly put aweie    1280\nWith tresoun of thi bacbitinge\nThe treweste at my knowlechinge\nOf wyves and the most honeste?\nBot I wol make this beheste,\nI schal be venged er I go.\u201d\nAnd let a fyr do make tho,\nAnd bad men forto caste hire inne:\nBot ferst sche tolde out al the sinne,\nAnd dede hem alle forto wite\nHow sche the lettres hadde write,    1290\nFro point to point as it was wroght.\nAnd tho sche was to dethe broght\nAnd brent tofore hire Sones yhe:\nWherof these othre, whiche it sihe\nAnd herden how the cause stod,\nSein that the juggement is good,\nOf that hir Sone hire hath so served;\nFor sche it hadde wel deserved\nThurgh tresoun of hire false tunge,\nWhich thurgh the lond was after sunge,    1300\nConstance and every wiht compleigneth.\nBot he, whom alle wo distreigneth,\nThis sorghfull king, was so bestad,\nThat he schal nevermor be glad,\nHe seith, eftsone forto wedde,\nTil that he wiste how that sche spedde,\nWhich hadde ben his ferste wif:\nAnd thus his yonge unlusti lif\nHe dryveth forth so as he mai.\nTil it befell upon a dai,    1310\nWhan he hise werres hadde achieved,\nAnd thoghte he wolde be relieved\nOf Soule hele upon the feith\nWhich he hath take, thanne he seith\nThat he to Rome in pelrinage\nWol go, wher Pope was Pelage,\nTo take his absolucioun.\nAnd upon this condicioun\nHe made Edwyn his lieutenant,\nWhich heir to him was apparant,    1320\nThat he the lond in his absence\nSchal reule: and thus be providence\nOf alle thinges wel begon\nHe tok his leve and forth is gon.\nElda, which tho was with him there,\nEr thei fulliche at Rome were,\nWas sent tofore to pourveie;\nAnd he his guide upon the weie,\nIn help to ben his herbergour,\nHath axed who was Senatour,    1330\nThat he his name myhte kenne.\nOf Capadoce, he seide, Arcenne\nHe hihte, and was a worthi kniht.\nTo him goth Elda tho forth riht\nAnd tolde him of his lord tidinge,\nAnd preide that for his comynge\nHe wolde assigne him herbergage;\nAnd he so dede of good corage.\nWhan al is do that was to done,\nThe king himself cam after sone.    1340\nThis Senatour, whan that he com,\nTo Couste and to his wif at hom\nHath told how such a king Allee\nOf gret array to the Citee\nWas come, and Couste upon his tale\nWith herte clos and colour pale\nAswoune fell, and he merveileth\nSo sodeinly what thing hire eyleth,\nAnd cawhte hire up, and whan sche wok,\nSche syketh with a pitous lok    1350\nAnd feigneth seknesse of the See;\nBot it was for the king Allee,\nFor joie which fell in hire thoght\nThat god him hath to toune broght.\nThis king hath spoke with the Pope\nAnd told al that he cowthe agrope,\nWhat grieveth in his conscience;\nAnd thanne he thoghte in reverence\nOf his astat, er that he wente,\nTo make a feste, and thus he sente    1360\nUnto the Senatour to come\nUpon the morwe and othre some,\nTo sitte with him at the mete.\nThis tale hath Couste noght foryete,\nBot to Moris hire Sone tolde\nThat he upon the morwe scholde\nIn al that evere he cowthe and mihte\nBe present in the kinges sihte,\nSo that the king him ofte sihe.\nMoris tofore the kinges yhe    1370\nUpon the morwe, wher he sat,\nFulofte stod, and upon that\nThe king his chiere upon him caste,\nAnd in his face him thoghte als faste\nHe sih his oghne wif Constance;\nFor nature as in resemblance\nOf face hem liketh so to clothe,\nThat thei were of a suite bothe.\nThe king was moeved in his thoght\nOf that he seth, and knoweth it noght;    1380\nThis child he loveth kindely,\nAnd yit he wot no cause why.\nBot wel he sih and understod\nThat he toward Arcenne stod,\nAnd axeth him anon riht there,\nIf that this child his Sone were.\nHe seide, \u201cYee, so I him calle,\nAnd wolde it were so befalle,\nBot it is al in other wise.\u201d\nAnd tho began he to devise    1390\nHow he the childes Moder fond\nUpon the See from every lond\nWithinne a Schip was stiereles,\nAnd how this ladi helpeles\nForth with hir child he hath forthdrawe.\nThe king hath understonde his sawe,\nThe childes name and axeth tho,\nAnd what the Moder hihte also\nThat he him wolde telle he preide.\n\u201cMoris this child is hote,\u201d he seide,    1400\n\u201cHis Moder hatte Couste, and this\nI not what maner name it is.\u201d\nBut Allee wiste wel ynowh,\nWherof somdiel smylende he lowh;\nFor Couste in Saxoun is to sein\nConstance upon the word Romein.\nBot who that cowthe specefie\nWhat tho fell in his fantasie,\nAnd how his wit aboute renneth\nUpon the love in which he brenneth,    1410\nIt were a wonder forto hiere:\nFor he was nouther ther ne hiere,\nBot clene out of himself aweie,\nThat he not what to thenke or seie,\nSo fain he wolde it were sche.\nWherof his hertes privete\nBegan the werre of yee and nay,\nThe which in such balance lay,\nThat contenance for a throwe\nHe loste, til he mihte knowe    1420\nThe sothe: bot in his memoire\nThe man which lith in purgatoire\nDesireth noght the hevene more,\nThat he ne longeth al so sore\nTo wite what him schal betide.\nAnd whan the bordes were aside\nAnd every man was rise aboute,\nThe king hath weyved al the route,\nAnd with the Senatour al one\nHe spak and preide him of a bone,    1430\nTo se this Couste, wher sche duelleth\nAt hom with him, so as he telleth.\nThe Senatour was wel appaied,\nThis thing no lengere is delaied,\nTo se this Couste goth the king;\nAnd sche was warned of the thing,\nAnd with Heleine forth sche cam\nAyein the king, and he tho nam\nGood hiede, and whan he sih his wif,\nAnon with al his hertes lif    1440\nHe cawhte hire in his arm and kiste.\nWas nevere wiht that sih ne wiste\nA man that more joie made,\nWherof thei weren alle glade\nWhiche herde tellen of this chance.\nThis king tho with his wif Constance,\nWhich hadde a gret part of his wille,\nIn Rome for a time stille\nAbod and made him wel at ese:\nBot so yit cowthe he nevere plese    1450\nHis wif, that sche him wolde sein\nOf hire astat the trowthe plein,\nOf what contre that sche was bore,\nNe what sche was, and yit therfore\nWith al his wit he hath don sieke.\nThus as they lihe abedde and spieke,\nSche preide him and conseileth bothe,\nThat for the worschipe of hem bothe,\nSo as hire thoghte it were honeste,\nHe wolde an honourable feste    1460\nMake, er he wente, in the Cite,\nWher themperour himself schal be:\nHe graunteth al that sche him preide.\nBot as men in that time seide,\nThis Emperour fro thilke day\nThat ferst his dowhter wente away\nHe was thanne after nevere glad;\nBot what that eny man him bad\nOf grace for his dowhter sake,\nThat grace wolde he noght forsake;    1470\nAnd thus ful gret almesse he dede,\nWherof sche hadde many a bede.\nThis Emperour out of the toun\nWithinne a ten mile enviroun,\nWhere as it thoghte him for the beste,\nHath sondry places forto reste;\nAnd as fortune wolde tho,\nHe was duellende at on of tho.\nThe king Allee forth with thassent\nOf Couste his wif hath thider sent    1480\nMoris his Sone, as he was taght,\nTo themperour and he goth straght,\nAnd in his fader half besoghte,\nAs he which his lordschipe soghte,\nThat of his hihe worthinesse\nHe wolde do so gret meknesse,\nHis oghne toun to come and se,\nAnd yive a time in the cite,\nSo that his fader mihte him gete\nThat he wolde ones with him ete.    1490\nThis lord hath granted his requeste;\nAnd whan the dai was of the feste,\nIn worschipe of here Emperour\nThe king and ek the Senatour\nForth with here wyves bothe tuo,\nWith many a lord and lady mo,\nOn horse riden him ayein;\nTil it befell, upon a plein\nThei sihen wher he was comende.\nWith that Constance anon preiende    1500\nSpak to hir lord that he abyde,\nSo that sche mai tofore ryde,\nTo ben upon his bienvenue\nThe ferste which schal him salue;\nAnd thus after hire lordes graunt\nUpon a Mule whyt amblaunt\nForth with a fewe rod this qweene.\nThei wondren what sche wolde mene,\nAnd riden after softe pas;\nBot whan this ladi come was    1510\nTo themperour, in his presence\nSche seide alowd in audience,\n\u201cMi lord, mi fader, wel you be!\nAnd of this time that I se\nYoure honour and your goode hele,\nWhich is the helpe of my querele,\nI thonke unto the goddes myht.\u201d\nFor joie his herte was affliht\nOf that sche tolde in remembrance;\nAnd whanne he wiste it was Constance,    1520\nWas nevere fader half so blithe.\nWepende he keste hire ofte sithe,\nSo was his herte al overcome;\nFor thogh his Moder were come\nFro deth to lyve out of the grave,\nHe mihte nomor wonder have\nThan he hath whan that he hire sih.\nWith that hire oghne lord cam nyh\nAnd is to themperour obeied;\nBot whan the fortune is bewreied,    1530\nHow that Constance is come aboute,\nSo hard an herte was non oute,\nThat he for pite tho ne wepte.\nArcennus, which hire fond and kepte,\nWas thanne glad of that is falle,\nSo that with joie among hem alle\nThei riden in at Rome gate.\nThis Emperour thoghte al to late,\nTil that the Pope were come,\nAnd of the lordes sende some    1540\nTo preie him that he wolde haste:\nAnd he cam forth in alle haste,\nAnd whan that he the tale herde,\nHow wonderly this chance ferde,\nHe thonketh god of his miracle,\nTo whos miht mai be non obstacle:\nThe king a noble feste hem made,\nAnd thus thei weren alle glade.\nA parlement, er that thei wente,\nThei setten unto this entente,    1550\nTo puten Rome in full espeir\nThat Moris was apparant heir\nAnd scholde abide with hem stille,\nFor such was al the londes wille.\nWhan every thing was fulli spoke,\nOf sorwe and queint was al the smoke,\nTho tok his leve Allee the king,\nAnd with full many a riche thing,\nWhich themperour him hadde yive,\nHe goth a glad lif forto live;    1560\nFor he Constance hath in his hond,\nWhich was the confort of his lond.\nFor whan that he cam hom ayein,\nTher is no tunge it mihte sein\nWhat joie was that ilke stounde\nOf that he hath his qweene founde,\nWhich ferst was sent of goddes sonde,\nWhan sche was drive upon the Stronde,\nBe whom the misbelieve of Sinne\nWas left, and Cristes feith cam inne    1570\nTo hem that whilom were blinde.\nBot he which hindreth every kinde\nAnd for no gold mai be forboght,\nThe deth comende er he be soght,\nTok with this king such aqueintance,\nThat he with al his retenance\nNe mihte noght defende his lif;\nAnd thus he parteth from his wif,\nWhich thanne made sorwe ynowh.\nAnd therupon hire herte drowh    1580\nTo leven Engelond for evere\nAnd go wher that sche hadde levere,\nTo Rome, whenne that sche cam:\nAnd thus of al the lond sche nam\nHir leve, and goth to Rome ayein.\nAnd after that the bokes sein,\nShe was noght there bot a throwe,\nWhan deth of kinde hath overthrowe\nHir worthi fader, which men seide\nThat he betwen hire armes deide.    1590\nAnd afterward the yer suiende\nThe god hath mad of hire an ende,\nAnd fro this worldes faierie\nHath take hire into compaignie.\nMoris hir Sone was corouned,\nWhich so ferforth was abandouned\nTo Cristes feith, that men him calle\nMoris the cristeneste of alle.\nAnd thus the wel meninge of love\nWas ate laste set above;    1600\nAnd so as thou hast herd tofore,\nThe false tunges weren lore,\nWhiche upon love wolden lie.\nForthi touchende of this Envie\nWhich longeth unto bacbitinge,\nBe war thou make no lesinge\nIn hindringe of an other wiht:\nAnd if thou wolt be tawht ariht\nWhat meschief bakbitinge doth\nBe other weie, a tale soth    1610\nNow miht thou hiere next suiende,\nWhich to this vice is acordende.\nIn a Cronique, as thou schalt wite,\nA gret ensample I finde write,\nWhich I schal telle upon this thing.\nPhilippe of Macedoyne kyng\nTwo Sones hadde be his wif,\nWhos fame is yit in Grece rif:\nDemetrius the ferste brother\nWas hote, and Perseus that other.    1620\nDemetrius men seiden tho\nThe betre knyht was of the tuo,\nTo whom the lond was entendant,\nAs he which heir was apparant\nTo regne after his fader dai:\nBot that thing which no water mai\nQuenche in this world, bot evere brenneth,\nInto his brother herte it renneth,\nThe proude Envie of that he sih\nHis brother scholde clymbe on hih,    1630\nAnd he to him mot thanne obeie:\nThat may he soffre be no weie.\nWith strengthe dorst he nothing fonde,\nSo tok he lesinge upon honde,\nWhan he sih time and spak therto.\nFor it befell that time so,\nHis fader grete werres hadde\nWith Rome, whiche he streite ladde\nThurgh mihty hond of his manhode,\nAs he which hath ynowh knihthode,    1640\nAnd ofte hem hadde sore grieved.\nBot er the werre were achieved,\nAs he was upon ordinance\nAt hom in Grece, it fell per chance,\nDemetrius, which ofte aboute\nRidende was, stod that time oute,\nSo that this Perse in his absence,\nWhich bar the tunge of pestilence,\nWith false wordes whiche he feigneth\nUpon his oghne brother pleigneth    1650\nIn privete behinde his bak,\nAnd to his fader thus he spak:\n\u201cMi diere fader, I am holde\nBe weie of kinde, as resoun wolde,\nThat I fro yow schal nothing hide,\nWhich mihte torne in eny side\nOf youre astat into grevance:\nForthi myn hertes obeissance\nTowardes you I thenke kepe;\nFor it is good ye take kepe    1660\nUpon a thing which is me told.\nMi brother hath ous alle sold\nTo hem of Rome, and you also;\nFor thanne they behote him so,\nThat he with hem schal regne in pes.\nThus hath he cast for his encress\nThat youre astat schal go to noght;\nAnd this to proeve schal be broght\nSo ferforth, that I undertake\nIt schal noght wel mow be forsake.\u201d    1670\nThe king upon this tale ansuerde\nAnd seide, if this thing which he herde\nBe soth and mai be broght to prove,\n\u201cIt schal noght be to his behove,\nWhich so hath schapen ous the werste,\nFor he himself schal be the ferste\nThat schal be ded, if that I mai.\u201d\nThus afterward upon a dai,\nWhan that Demetrius was come,\nAnon his fader hath him nome,    1680\nAnd bad unto his brother Perse\nThat he his tale schal reherse\nOf thilke tresoun which he tolde.\nAnd he, which al untrowthe wolde,\nConseileth that so hih a nede\nBe treted wher as it mai spede,\nIn comun place of juggement.\nThe king therto yaf his assent,\nDemetrius was put in hold,\nWherof that Perseus was bold.    1690\nThus stod the trowthe under the charge,\nAnd the falshede goth at large,\nWhich thurgh beheste hath overcome\nThe greteste of the lordes some,\nThat privelich of his acord\nThei stonde as witnesse of record:\nThe jugge was mad favorable:\nThus was the lawe deceivable\nSo ferforth that the trowthe fond\nRescousse non, and thus the lond    1700\nForth with the king deceived were.\nThe gulteles was dampned there\nAnd deide upon accusement:\nBot such a fals conspirement,\nThogh it be prive for a throwe,\nGodd wolde noght it were unknowe;\nAnd that was afterward wel proved\nIn him which hath the deth controved.\nOf that his brother was so slain\nThis Perseus was wonder fain,    1710\nAs he that tho was apparant,\nUpon the Regne and expectant;\nWherof he wax so proud and vein,\nThat he his fader in desdeign\nHath take and set of non acompte,\nAs he which thoghte him to surmonte;\nThat wher he was ferst debonaire,\nHe was tho rebell and contraire,\nAnd noght as heir bot as a king\nHe tok upon him alle thing    1720\nOf malice and of tirannie\nIn contempt of the Regalie,\nLivende his fader, and so wroghte,\nThat whan the fader him bethoghte\nAnd sih to whether side it drowh,\nAnon he wiste well ynowh\nHow Perse after his false tunge\nHath so thenvious belle runge,\nThat he hath slain his oghne brother.\nWherof as thanne he knew non other,    1730\nBot sodeinly the jugge he nom,\nWhich corrupt sat upon the dom,\nIn such a wise and hath him pressed,\nThat he the sothe him hath confessed\nOf al that hath be spoke and do.\nMor sori than the king was tho\nWas nevere man upon this Molde,\nAnd thoghte in certain that he wolde\nVengance take upon this wrong.\nBot thother parti was so strong,    1740\nThat for the lawe of no statut\nTher mai no riht ben execut;\nAnd upon this division\nThe lond was torned up so doun:\nWherof his herte is so distraght,\nThat he for pure sorwe hath caght\nThe maladie of which nature\nIs queint in every creature.\nAnd whan this king was passed thus,\nThis false tunged Perseus    1750\nThe regiment hath underfonge.\nBot ther mai nothing stonde longe\nWhich is noght upon trowthe grounded;\nFor god, which alle thing hath bounded\nAnd sih the falshod of his guile,\nHath set him bot a litel while,\nThat he schal regne upon depos;\nFor sodeinliche as he aros\nSo sodeinliche doun he fell.\nIn thilke time it so befell,    1760\nThis newe king of newe Pride\nWith strengthe schop him forto ride,\nAnd seide he wolde Rome waste,\nWherof he made a besi haste,\nAnd hath assembled him an host\nIn al that evere he mihte most:\nWhat man that mihte wepne bere\nOf alle he wolde non forbere;\nSo that it mihte noght be nombred,\nThe folk which after was encombred    1770\nThurgh him, that god wolde overthrowe.\nAnon it was at Rome knowe,\nThe pompe which that Perse ladde;\nAnd the Romeins that time hadde\nA Consul, which was cleped thus\nBe name, Paul Emilius,\nA noble, a worthi kniht withalle;\nAnd he, which chief was of hem alle,\nThis werre on honde hath undertake.\nAnd whanne he scholde his leve take    1780\nOf a yong dowhter which was his,\nSche wepte, and he what cause it is\nHire axeth, and sche him ansuerde\nThat Perse is ded; and he it herde,\nAnd wondreth what sche meene wolde:\nAnd sche upon childhode him tolde\nThat Perse hir litel hound is ded.\nWith that he pulleth up his hed\nAnd made riht a glad visage,\nAnd seide how that was a presage    1790\nTouchende unto that other Perse,\nOf that fortune him scholde adverse,\nHe seith, for such a prenostik\nMost of an hound was to him lik:\nFor as it is an houndes kinde\nTo berke upon a man behinde,\nRiht so behinde his brother bak\nWith false wordes whiche he spak\nHe hath do slain, and that is rowthe.\n\u201cBot he which hateth alle untrowthe,    1800\nThe hihe god, it schal redresse;\nFor so my dowhter prophetesse\nForth with hir litel houndes deth\nBetokneth.\u201d And thus forth he geth\nConforted of this evidence,\nWith the Romeins in his defence\nAyein the Greks that ben comende.\nThis Perse\u00fcs, as noght seende\nThis meschief which that him abod,\nWith al his multitude rod,    1810\nAnd prided him upon the thing,\nOf that he was become a king,\nAnd how he hadde his regne gete;\nBot he hath al the riht foryete\nWhich longeth unto governance.\nWherof thurgh goddes ordinance\nIt fell, upon the wynter tide\nThat with his host he scholde ride\nOver Danubie thilke flod,\nWhich al befrose thanne stod    1820\nSo harde, that he wende wel\nTo passe: bot the blinde whiel,\nWhich torneth ofte er men be war,\nThilke ys which that the horsmen bar\nTobrak, so that a gret partie\nWas dreint; of the chivalerie\nThe rerewarde it tok aweie,\nCam non of hem to londe dreie.\nPaulus the worthi kniht Romein\nBe his aspie it herde sein,    1830\nAnd hasteth him al that he may,\nSo that upon that other day\nHe cam wher he this host beheld,\nAnd that was in a large feld,\nWher the Baneres ben desplaied.\nHe hath anon hise men arraied,\nAnd whan that he was embatailled,\nHe goth and hath the feld assailed,\nAnd slowh and tok al that he fond;\nWherof the Macedoyne lond,    1840\nWhich thurgh king Alisandre honoured\nLong time stod, was tho devoured.\nTo Perse and al that infortune\nThei wyte, so that the comune\nOf al the lond his heir exile;\nAnd he despeired for the while\nDesguised in a povere wede\nTo Rome goth, and ther for nede\nThe craft which thilke time was,\nTo worche in latoun and in bras,    1850\nHe lerneth for his sustienance.\nSuch was the Sones pourveance,\nAnd of his fader it is seid,\nIn strong prisoun that he was leid\nIn Albe, wher that he was ded\nFor hunger and defalte of bred.\nThe hound was tokne and prophecie\nThat lich an hound he scholde die,\nWhich lich was of condicioun,\nWhan he with his detraccioun    1860\nBark on his brother so behinde.\nLo, what profit a man mai finde,\nWhich hindre wole an other wiht.\nForthi with al thin hole miht,\nMi Sone, eschuie thilke vice.\nMi fader, elles were I nyce:\nFor ye therof so wel have spoke,\nThat it is in myn herte loke\nAnd evere schal: bot of Envie,\nIf ther be more in his baillie    1870\nTowardes love, sai me what.\nMi Sone, as guile under the hat\nWith sleyhtes of a tregetour\nIs hidd, Envie of such colour\nHath yit the ferthe deceivant,\nThe which is cleped Falssemblant,\nWherof the matiere and the forme\nNow herkne and I thee schal enforme.\nOf Falssemblant if I schal telle,\nAbove alle othre it is the welle    1880\nOut of the which deceipte floweth.\nTher is noman so wys that knoweth\nOf thilke flod which is the tyde,\nNe how he scholde himselven guide\nTo take sauf passage there.\nAnd yit the wynd to mannes Ere\nIs softe, and as it semeth oute\nIt makth clier weder al aboute;\nBot thogh it seme, it is noght so.\nFor Falssemblant hath everemo    1890\nOf his conseil in compaignie\nThe derke untrewe Ypocrisie,\nWhos word descordeth to his thoght:\nForthi thei ben togedre broght\nOf o covine, of on houshold,\nAs it schal after this be told.\nOf Falssemblant it nedeth noght\nTo telle of olde ensamples oght;\nFor al dai in experience\nA man mai se thilke evidence    1900\nOf faire wordes whiche he hiereth;\nBot yit the barge Envie stiereth\nAnd halt it evere fro the londe,\nWher Falssemblant with Ore on honde\nIt roweth, and wol noght arive,\nBot let it on the wawes dryve\nIn gret tempeste and gret debat,\nWherof that love and his astat\nEmpeireth. And therfore I rede,\nMi Sone, that thou fle and drede    1910\nThis vice, and what that othre sein,\nLet thi Semblant be trewe and plein.\nFor Falssemblant is thilke vice,\nWhich nevere was withoute office:\nWher that Envie thenkth to guile,\nHe schal be for that ilke while\nOf prive conseil Messagier.\nFor whan his semblant is most clier,\nThanne is he most derk in his thoght,\nThogh men him se, thei knowe him noght;    1920\nBot as it scheweth in the glas\nThing which therinne nevere was,\nSo scheweth it in his visage\nThat nevere was in his corage:\nThus doth he al his thing with sleyhte.\nNow ley thi conscience in weyhte,\nMi goode Sone, and schrif the hier,\nIf thou were evere Custummer\nTo Falssemblant in eny wise.\nFor ought I can me yit avise,    1930\nMi goode fader, certes no.\nIf I for love have oght do so,\nNow asketh, I wol praie yow:\nFor elles I wot nevere how\nOf Falssemblant that I have gilt.\nMi Sone, and sithen that thou wilt\nThat I schal axe, gabbe noght,\nBot tell if evere was thi thoght\nWith Falssemblant and coverture\nTo wite of eny creature    1940\nHow that he was with love lad;\nSo were he sori, were he glad,\nWhan that thou wistest how it were,\nAl that he rounede in thin Ere\nThou toldest forth in other place,\nTo setten him fro loves grace\nOf what womman that thee beste liste,\nTher as noman his conseil wiste\nBot thou, be whom he was deceived\nOf love, and from his pourpos weyved;    1950\nAnd thoghtest that his destourbance\nThin oghne cause scholde avance,\nAs who saith, \u201cI am so celee,\nTher mai no mannes privete\nBe heled half so wel as myn.\u201d\nArt thou, mi Sone, of such engin?\nTell on.\nMi goode fader, nay\nAs for the more part I say;\nBot of somdiel I am beknowe,\nThat I mai stonde in thilke rowe    1960\nAmonges hem that Saundres use.\nI wol me noght therof excuse,\nThat I with such colour ne steyne,\nWhan I my beste Semblant feigne\nTo my felawh, til that I wot\nAl his conseil bothe cold and hot:\nFor be that cause I make him chiere,\nTil I his love knowe and hiere;\nAnd if so be myn herte soucheth\nThat oght unto my ladi toucheth    1970\nOf love that he wol me telle,\nAnon I renne unto the welle\nAnd caste water in the fyr,\nSo that his carte amidd the Myr,\nBe that I have his conseil knowe,\nFulofte sithe I overthrowe,\nWhan that he weneth best to stonde.\nBot this I do you understonde,\nIf that a man love elles where,\nSo that my ladi be noght there,    1980\nAnd he me telle, I wole it hide,\nTher schal no word ascape aside,\nFor with deceipte of no semblant\nTo him breke I no covenant;\nMe liketh noght in other place\nTo lette noman of his grace,\nNe forto ben inquisitif\nTo knowe an other mannes lif:\nWher that he love or love noght,\nThat toucheth nothing to my thoght,    1990\nBot al it passeth thurgh myn Ere\nRiht as a thing that nevere were,\nAnd is foryete and leid beside.\nBot if it touche on eny side\nMi ladi, as I have er spoken,\nMyn Eres ben noght thanne loken;\nFor certes, whanne that betitt,\nMy will, myn herte and al my witt\nBen fully set to herkne and spire\nWhat eny man wol speke of hire.    2000\nThus have I feigned compaignie\nFulofte, for I wolde aspie\nWhat thing it is that eny man\nTelle of mi worthi lady can:\nAnd for tuo causes I do this,\nThe ferste cause wherof is,\u2014\nIf that I myhte ofherkne and seke\nThat eny man of hire mispeke,\nI wolde excuse hire so fully,\nThat whan sche wist in inderly,    2010\nMin hope scholde be the more\nTo have hir thank for everemore.\nThat other cause, I you assure,\nIs, why that I be coverture\nHave feigned semblant ofte time\nTo hem that passen alday byme\nAnd ben lovers als wel as I,\nFor this I weene trewely,\nThat ther is of hem alle non,\nThat thei ne loven everich on    2020\nMi ladi: for sothliche I lieve\nAnd durste setten it in prieve,\nIs non so wys that scholde asterte,\nBot he were lustles in his herte,\nForwhy and he my ladi sihe,\nHir visage and hir goodlych yhe,\nBot he hire lovede, er he wente.\nAnd for that such is myn entente,\nThat is the cause of myn aspie,\nWhy that I feigne compaignie    2030\nAnd make felawe overal;\nFor gladly wolde I knowen al\nAnd holde me covert alway,\nThat I fulofte ye or nay\nNe liste ansuere in eny wise,\nBot feigne semblant as the wise\nAnd herkne tales, til I knowe\nMi ladi lovers al arowe.\nAnd whanne I hiere how thei have wroght,\nI fare as thogh I herde it noght    2040\nAnd as I no word understode;\nBot that is nothing for here goode:\nFor lieveth wel, the sothe is this,\nThat whanne I knowe al how it is,\nI wol bot forthren hem a lite,\nBot al the worste I can endite\nI telle it to my ladi plat\nIn forthringe of myn oghne astat,\nAnd hindre hem al that evere I may.\nBot for al that yit dar I say,    2050\nI finde unto miself no bote,\nAlthogh myn herte nedes mote\nThurgh strengthe of love al that I hiere\nDiscovere unto my ladi diere:\nFor in good feith I have no miht\nTo hele fro that swete wiht,\nIf that it touche hire eny thing.\nBot this wot wel the hevene king,\nThat sithen ferst this world began,\nUnto non other strange man    2060\nNe feigned I semblant ne chiere,\nTo wite or axe of his matiere,\nThogh that he lovede ten or tuelve,\nWhanne it was noght my ladi selve:\nBot if he wolde axe eny red\nAl onlich of his oghne hed,\nHow he with other love ferde,\nHis tales with myn Ere I herde,\nBot to myn herte cam it noght\nNe sank no deppere in my thoght,    2070\nBot hield conseil, as I was bede,\nAnd tolde it nevere in other stede,\nBot let it passen as it com.\nNow, fader, say what is thi dom,\nAnd hou thou wolt that I be peined\nFor such Semblant as I have feigned.\nMi Sone, if reson be wel peised,\nTher mai no vertu ben unpreised\nNe vice non be set in pris.\nForthi, my Sone, if thou be wys,    2080\nDo no viser upon thi face,\nWhich as wol noght thin herte embrace:\nFor if thou do, withinne a throwe\nTo othre men it schal be knowe,\nSo miht thou lihtli falle in blame\nAnd lese a gret part of thi name.\nAnd natheles in this degree\nFulofte time thou myht se\nOf suche men that now aday\nThis vice setten in a say:    2090\nI speke it for no mannes blame,\nBot forto warne thee the same.\nMi Sone, as I mai hiere talke\nIn every place where I walke,\nI not if it be so or non,\nBot it is manye daies gon\nThat I ferst herde telle this,\nHow Falssemblant hath ben and is\nMost comunly fro yer to yere\nWith hem that duelle among ous here,    2100\nOf suche as we Lombardes calle.\nFor thei ben the slyeste of alle,\nSo as men sein in toune aboute,\nTo feigne and schewe thing withoute\nWhich is revers to that withinne:\nWherof that thei fulofte winne,\nWhan thei be reson scholden lese;\nThei ben the laste and yit thei chese,\nAnd we the ferste, and yit behinde\nWe gon, there as we scholden finde    2110\nThe profit of oure oghne lond:\nThus gon thei fre withoute bond\nTo don her profit al at large,\nAnd othre men bere al the charge.\nOf Lombardz unto this covine,\nWhiche alle londes conne engine,\nMai Falssemblant in special\nBe likned, for thei overal,\nWher as they thenken forto duelle,\nAmong hemself, so as thei telle,    2120\nFerst ben enformed forto lere\nA craft which cleped is Fa crere:\nFor if Fa crere come aboute,\nThanne afterward hem stant no doute\nTo voide with a soubtil hond\nThe beste goodes of the lond\nAnd bringe chaf and take corn.\nWhere as Fa crere goth toforn,\nIn all his weie he fynt no lette;\nThat Dore can non huissher schette    2130\nIn which him list to take entre:\nAnd thus the conseil most secre\nOf every thing Fa crere knoweth,\nWhich into strange place he bloweth,\nWhere as he wot it mai most grieve.\nAnd thus Fa crere makth believe,\nSo that fulofte he hath deceived,\nEr that he mai ben aperceived.\nThus is this vice forto drede;\nFor who these olde bokes rede    2140\nOf suche ensamples as were ar,\nHim oghte be the more war\nOf alle tho that feigne chiere,\nWherof thou schalt a tale hiere.\nOf Falssemblant which is believed\nFul many a worthi wiht is grieved,\nAnd was long time er we wer bore.\nTo thee, my Sone, I wol therfore\nA tale telle of Falssemblant,\nWhich falseth many a covenant,    2150\nAnd many a fraude of fals conseil\nTher ben hangende upon his Seil:\nAnd that aboghten gulteles\nBothe Deianire and Hercules,\nThe whiche in gret desese felle\nThurgh Falssemblant, as I schal telle.\nWhan Hercules withinne a throwe\nAl only hath his herte throwe\nUpon this faire Deianire,\nIt fell him on a dai desire,    2160\nUpon a Rivere as he stod,\nThat passe he wolde over the flod\nWithoute bot, and with him lede\nHis love, bot he was in drede\nFor tendresce of that swete wiht,\nFor he knew noght the forde ariht.\nTher was a Geant thanne nyh,\nWhich Nessus hihte, and whanne he sih\nThis Hercules and Deianyre,\nWithinne his herte he gan conspire,    2170\nAs he which thurgh his tricherie\nHath Hercules in gret envie,\nWhich he bar in his herte loke,\nAnd thanne he thoghte it schal be wroke.\nBot he ne dorste natheles\nAyein this worthi Hercules\nFalle in debat as forto feihte;\nBot feigneth Semblant al be sleihte\nOf frendschipe and of alle goode,\nAnd comth where as thei bothe stode,    2180\nAnd makth hem al the chiere he can,\nAnd seith that as here oghne man\nHe is al redy forto do\nWhat thing he mai; and it fell so\nThat thei upon his Semblant triste,\nAnd axen him if that he wiste\nWhat thing hem were best to done,\nSo that thei mihten sauf and sone\nThe water passe, he and sche.\nAnd whan Nessus the privete    2190\nKnew of here herte what it mente,\nAs he that was of double entente,\nHe made hem riht a glad visage;\nAnd whanne he herde of the passage\nOf him and hire, he thoghte guile,\nAnd feigneth Semblant for a while\nTo don hem plesance and servise,\nBot he thoghte al an other wise.\nThis Nessus with hise wordes slyhe\nYaf such conseil tofore here yhe    2200\nWhich semeth outward profitable\nAnd was withinne deceivable.\nHe bad hem of the Stremes depe\nThat thei be war and take kepe,\nSo as thei knowe noght the pas;\nBot forto helpe in such a cas,\nHe seith himself that for here ese\nHe wolde, if that it mihte hem plese,\nThe passage of the water take,\nAnd for this ladi undertake    2210\nTo bere unto that other stronde\nAnd sauf to sette hire up alonde,\nAnd Hercules may thanne also\nThe weie knowe how he schal go:\nAnd herto thei acorden alle.\nBot what as after schal befalle,\nWel payd was Hercules of this,\nAnd this Geant also glad is,\nAnd tok this ladi up alofte\nAnd set hire on his schuldre softe,    2220\nAnd in the flod began to wade,\nAs he which no grucchinge made,\nAnd bar hire over sauf and sound.\nBot whanne he stod on dreie ground\nAnd Hercules was fer behinde,\nHe sette his trowthe al out of mynde,\nWho so therof be lief or loth,\nWith Deianyre and forth he goth,\nAs he that thoghte to dissevere\nThe compaignie of hem for evere.    2230\nWhan Hercules therof tok hiede,\nAls faste as evere he mihte him spiede\nHe hyeth after in a throwe;\nAnd hapneth that he hadde a bowe,\nThe which in alle haste he bende,\nAs he that wolde an Arwe sende,\nWhich he tofore hadde envenimed.\nHe hath so wel his schote timed,\nThat he him thurgh the bodi smette,\nAnd thus the false wiht he lette.    2240\nBot lest now such a felonie:\nWhan Nessus wiste he scholde die,\nHe tok to Deianyre his scherte,\nWhich with the blod was of his herte\nThurghout desteigned overal,\nAnd tolde how sche it kepe schal\nAl prively to this entente,\nThat if hire lord his herte wente\nTo love in eny other place,\nThe scherte, he seith, hath such a grace,    2250\nThat if sche mai so mochel make\nThat he the scherte upon him take,\nHe schal alle othre lete in vein\nAnd torne unto hire love ayein.\nWho was tho glad bot Deianyre?\nHire thoghte hire herte was afyre\nTil it was in hire cofre loke,\nSo that no word therof was spoke.\nThe daies gon, the yeres passe,\nThe hertes waxen lasse and lasse    2260\nOf hem that ben to love untrewe:\nThis Hercules with herte newe\nHis love hath set on Eolen,\nAnd therof spieken alle men.\nThis Eolen, this faire maide,\nWas, as men thilke time saide,\nThe kinges dowhter of Eurice;\nAnd sche made Hercules so nyce\nUpon hir Love and so assote,\nThat he him clotheth in hire cote,    2270\nAnd sche in his was clothed ofte;\nAnd thus fieblesce is set alofte,\nAnd strengthe was put under fote,\nTher can noman therof do bote.\nWhan Deianyre hath herd this speche,\nTher was no sorwe forto seche:\nOf other helpe wot sche non,\nBot goth unto hire cofre anon;\nWith wepende yhe and woful herte\nSche tok out thilke unhappi scherte,    2280\nAs sche that wende wel to do,\nAnd broghte hire werk aboute so\nThat Hercules this scherte on dede,\nTo such entente as she was bede\nOf Nessus, so as I seide er.\nBot therof was sche noght the ner,\nAs no fortune may be weyved;\nWith Falssemblant sche was deceived,\nThat whan sche wende best have wonne,\nSche lost al that sche hath begonne.    2290\nFor thilke scherte unto the bon\nHis body sette afyre anon,\nAnd cleveth so, it mai noght twinne,\nFor the venym that was therinne.\nAnd he thanne as a wilde man\nUnto the hihe wode he ran,\nAnd as the Clerk Ovide telleth,\nThe grete tres to grounde he felleth\nWith strengthe al of his oghne myght,\nAnd made an huge fyr upriht,    2300\nAnd lepte himself therinne at ones\nAnd brende him bothe fleissh and bones.\nWhich thing cam al thurgh Falssemblant,\nThat false Nessus the Geant\nMade unto him and to his wif;\nWherof that he hath lost his lif,\nAnd sche sori for everemo.\nForthi, my Sone, er thee be wo,\nI rede, be wel war therfore;\nFor whan so gret a man was lore,    2310\nIt oghte yive a gret conceipte\nTo warne alle othre of such deceipte.\nGrant mercy, fader, I am war\nSo fer that I nomore dar\nOf Falssemblant take aqueintance;\nBot rathere I wol do penance\nThat I have feigned chiere er this.\nNow axeth forth, what so ther is\nOf that belongeth to my schrifte.\nMi Sone, yit ther is the fifte    2320\nWhich is conceived of Envie,\nAnd cleped is Supplantarie,\nThurgh whos compassement and guile\nFul many a man hath lost his while\nIn love als wel as otherwise,\nHierafter as I schal devise.\nThe vice of Supplantacioun\nWith many a fals collacioun,\nWhich he conspireth al unknowe,\nFull ofte time hath overthrowe    2330\nThe worschipe of an other man.\nSo wel no lif awayte can\nAyein his sleyhte forto caste,\nThat he his pourpos ate laste\nNe hath, er that it be withset.\nBot most of alle his herte is set\nIn court upon these grete Offices\nOf dignitees and benefices:\nThus goth he with his sleyhte aboute\nTo hindre and schowve an other oute    2340\nAnd stonden with his slyh compas\nIn stede there an other was;\nAnd so to sette himselven inne,\nHe reccheth noght, be so he winne,\nOf that an other man schal lese,\nAnd thus fulofte chalk for chese\nHe changeth with ful litel cost,\nWherof an other hath the lost\nAnd he the profit schal receive.\nFor his fortune is to deceive    2350\nAnd forto change upon the whel\nHis wo with othre mennes wel:\nOf that an other man avaleth,\nHis oghne astat thus up he haleth,\nAnd takth the bridd to his beyete,\nWher othre men the buisshes bete.\nMi Sone, and in the same wise\nTher ben lovers of such emprise,\nThat schapen hem to be relieved\nWhere it is wrong to ben achieved:    2360\nFor it is other mannes riht,\nWhich he hath taken dai and niht\nTo kepe for his oghne Stor\nToward himself for everemor,\nAnd is his propre be the lawe,\nWhich thing that axeth no felawe,\nIf love holde his covenant.\nBot thei that worchen be supplaunt,\nYit wolden thei a man supplaunte,\nAnd take a part of thilke plaunte    2370\nWhich he hath for himselve set:\nAnd so fulofte is al unknet,\nThat som man weneth be riht fast.\nFor Supplant with his slyhe cast\nFulofte happneth forto mowe\nThing which an other man hath sowe,\nAnd makth comun of proprete\nWith sleihte and with soubtilite,\nAs men mai se fro yer to yere.\nThus cleymeth he the bot to stiere,    2380\nOf which an other maister is.\nForthi, my Sone, if thou er this\nHast ben of such professioun,\nDiscovere thi confessioun:\nHast thou supplanted eny man?\nFor oght that I you telle can,\nMin holi fader, as of the dede\nI am withouten eny drede\nAl gulteles; bot of my thoght\nMi conscience excuse I noght.    2390\nFor were it wrong or were it riht,\nMe lakketh nothing bote myht,\nThat I ne wolde longe er this\nOf other mannes love ywiss\nBe weie of Supplantacioun\nHave mad apropriacioun\nAnd holde that I nevere boghte,\nThogh it an other man forthoghte.\nAnd al this speke I bot of on,\nFor whom I lete alle othre gon;    2400\nBot hire I mai noght overpasse,\nThat I ne mot alwey compasse,\nMe roghte noght be what queintise,\nSo that I mihte in eny wise\nFro suche that mi ladi serve\nHire herte make forto swerve\nWithouten eny part of love.\nFor be the goddes alle above\nI wolde it mihte so befalle,\nThat I al one scholde hem alle    2410\nSupplante, and welde hire at mi wille.\nAnd that thing mai I noght fulfille,\nBot if I scholde strengthe make;\nAnd that I dar noght undertake,\nThogh I were as was Alisaundre,\nFor therof mihte arise sklaundre;\nAnd certes that schal I do nevere,\nFor in good feith yit hadde I levere\nIn my simplesce forto die,\nThan worche such Supplantarie.    2420\nOf otherwise I wol noght seie\nThat if I founde a seker weie,\nI wolde as for conclusioun\nWorche after Supplantacioun,\nSo hihe a love forto winne.\nNow, fader, if that this be Sinne,\nI am al redy to redresce\nThe gilt of which I me confesse.\nMi goode Sone, as of Supplant\nThee thar noght drede tant ne quant,    2430\nAs for nothing that I have herd,\nBot only that thou hast misferd\nThenkende, and that me liketh noght,\nFor godd beholt a mannes thoght.\nAnd if thou understode in soth\nIn loves cause what it doth,\nA man to ben a Supplantour,\nThou woldest for thin oghne honour\nBe double weie take kepe:\nFerst for thin oghne astat to kepe,    2440\nTo be thiself so wel bethoght\nThat thou supplanted were noght,\nAnd ek for worschipe of thi name\nTowardes othre do the same,\nAnd soffren every man have his.\nBot natheles it was and is,\nThat in a wayt at alle assaies\nSupplant of love in oure daies\nThe lief fulofte for the levere\nForsakth, and so it hath don evere.    2450\nEnsample I finde therupon,\nAt Troie how that Agamenon\nSupplantede the worthi knyht\nAchilles of that swete wiht,\nWhich named was Brexeida;\nAnd also of Criseida,\nWhom Troilus to love ches,\nSupplanted hath Diomedes.\nOf Geta and Amphitrion,\nThat whilom weren bothe as on    2460\nOf frendschipe and of compaignie,\nI rede how that Supplantarie\nIn love, as it betidde tho,\nBeguiled hath on of hem tuo.\nFor this Geta that I of meene,\nTo whom the lusti faire Almeene\nAssured was be weie of love,\nWhan he best wende have ben above\nAnd sikerest of that he hadde,\nCupido so the cause ladde,    2470\nThat whil he was out of the weie,\nAmphitrion hire love aweie\nHath take, and in this forme he wroghte.\nBe nyhte unto the chambre he soghte,\nWher that sche lay, and with a wyle\nHe contrefeteth for the whyle\nThe vois of Gete in such a wise,\nThat made hire of hire bedd arise,\nWenende that it were he,\nAnd let him in, and whan thei be    2480\nTogedre abedde in armes faste,\nThis Geta cam thanne ate laste\nUnto the Dore and seide, \u201cUndo.\u201d\nAnd sche ansuerde and bad him go,\nAnd seide how that abedde al warm\nHir lief lay naked in hir arm;\nSche wende that it were soth.\nLo, what Supplant of love doth:\nThis Geta forth bejaped wente,\nAnd yit ne wiste he what it mente;    2490\nAmphitrion him hath supplanted\nWith sleyhte of love and hire enchaunted:\nAnd thus put every man out other,\nThe Schip of love hath lost his Rother,\nSo that he can no reson stiere.\nAnd forto speke of this matiere\nTouchende love and his Supplant,\nA tale which is acordant\nUnto thin Ere I thenke enforme.\nNow herkne, for this is the forme.    2500\nOf thilke Cite chief of alle\nWhich men the noble Rome calle,\nEr it was set to Cristes feith,\nTher was, as the Cronique seith,\nAn Emperour, the which it ladde\nIn pes, that he no werres hadde:\nTher was nothing desobeissant\nWhich was to Rome appourtenant,\nBot al was torned into reste.\nTo some it thoghte for the beste,    2510\nTo some it thoghte nothing so,\nAnd that was only unto tho\nWhos herte stod upon knyhthode:\nBot most of alle of his manhode\nThe worthi Sone of themperour,\nWhich wolde ben a werreiour,\nAs he that was chivalerous\nOf worldes fame and desirous,\nBegan his fadre to beseche\nThat he the werres mihte seche,    2520\nIn strange Marches forto ride.\nHis fader seide he scholde abide,\nAnd wolde granten him no leve:\nBot he, which wolde noght beleve,\nA kniht of his to whom he triste,\nSo that his fader nothing wiste,\nHe tok and tolde him his corage,\nThat he pourposeth a viage.\nIf that fortune with him stonde,\nHe seide how that he wolde fonde    2530\nThe grete See to passe unknowe,\nAnd there abyde for a throwe\nUpon the werres to travaile.\nAnd to this point withoute faile\nThis kniht, whan he hath herd his lord,\nIs swore, and stant of his acord,\nAs thei that bothe yonge were;\nSo that in prive conseil there\nThei ben assented forto wende.\nAnd therupon to make an ende,    2540\nTresor ynowh with hem thei token,\nAnd whan the time is best thei loken,\nThat sodeinliche in a Galeie\nFro Romelond thei wente here weie\nAnd londe upon that other side.\nThe world fell so that ilke tide,\nWhich evere hise happes hath diverse,\nThe grete Soldan thanne of Perse\nAyein the Caliphe of Egipte\nA werre, which that him beclipte,    2550\nHath in a Marche costeiant.\nAnd he, which was a poursuiant\nWorschipe of armes to atteigne,\nThis Romein, let anon ordeigne,\nThat he was redi everydel:\nAnd whan he was arraied wel\nOf every thing which him belongeth,\nStraght unto Kaire his weie he fongeth,\nWher he the Soldan thanne fond,\nAnd axeth that withinne his lond    2560\nHe mihte him for the werre serve,\nAs he which wolde his thonk deserve.\nThe Soldan was riht glad with al,\nAnd wel the more in special\nWhan that he wiste he was Romein;\nBot what was elles in certein,\nThat mihte he wite be no weie.\nAnd thus the kniht of whom I seie\nToward the Soldan is beleft,\nAnd in the Marches now and eft,    2570\nWher that the dedli werres were,\nHe wroghte such knihthode there,\nThat every man spak of him good.\nAnd thilke time so it stod,\nThis mihti Soldan be his wif\nA Dowhter hath, that in this lif\nMen seiden ther was non so fair.\nSche scholde ben hir fader hair,\nAnd was of yeres ripe ynowh:\nHire beaute many an herte drowh    2580\nTo bowe unto that ilke lawe\nFro which no lif mai be withdrawe,\nAnd that is love, whos nature\nSet lif and deth in aventure\nOf hem that knyhthode undertake.\nThis lusti peine hath overtake\nThe herte of this Romein so sore,\nThat to knihthode more and more\nProuesce avanceth his corage.\nLich to the Leoun in his rage,    2590\nFro whom that alle bestes fle,\nSuch was the knyht in his degre:\nWher he was armed in the feld,\nTher dorste non abide his scheld;\nGret pris upon the werre he hadde.\nBot sche which al the chance ladde,\nFortune, schop the Marches so,\nThat be thassent of bothe tuo,\nThe Soldan and the Caliphe eke,\nBataille upon a dai thei seke,    2600\nWhich was in such a wise set\nThat lengere scholde it noght be let.\nThei made hem stronge on every side,\nAnd whan it drowh toward the tide\nThat the bataille scholde be,\nThe Soldan in gret privete\nA goldring of his dowhter tok,\nAnd made hire swere upon a bok\nAnd ek upon the goddes alle,\nThat if fortune so befalle    2610\nIn the bataille that he deie,\nThat sche schal thilke man obeie\nAnd take him to hire housebonde,\nWhich thilke same Ring to honde\nHire scholde bringe after his deth.\nThis hath sche swore, and forth he geth\nWith al the pouer of his lond\nUnto the Marche, where he fond\nHis enemy full embatailled.\nThe Soldan hath the feld assailed:    2620\nThei that ben hardy sone assemblen,\nWherof the dredfull hertes tremblen:\nThat on sleth, and that other sterveth,\nBot above all his pris deserveth\nThis knihtly Romein; where he rod,\nHis dedly swerd noman abod,\nAyein the which was no defence;\nEgipte fledde in his presence,\nAnd thei of Perse upon the chace\nPoursuien: bot I not what grace    2630\nBefell, an Arwe out of a bowe\nAl sodeinly that ilke throwe\nThe Soldan smot, and ther he lay:\nThe chace is left for thilke day,\nAnd he was bore into a tente.\nThe Soldan sih how that it wente,\nAnd that he scholde algate die;\nAnd to this knyht of Romanie,\nAs unto him whom he most triste,\nHis Dowhter Ring, that non it wiste,    2640\nHe tok, and tolde him al the cas,\nUpon hire oth what tokne it was\nOf that sche scholde ben his wif.\nWhan this was seid, the hertes lif\nOf this Soldan departeth sone;\nAnd therupon, as was to done,\nThe dede body wel and faire\nThei carie til thei come at Kaire,\nWher he was worthily begrave.\nThe lordes, whiche as wolden save    2650\nThe Regne which was desolat,\nTo bringe it into good astat\nA parlement thei sette anon.\nNow herkne what fell therupon:\nThis yonge lord, this worthi kniht\nOf Rome, upon the same niht\nThat thei amorwe trete scholde,\nUnto his Bacheler he tolde\nHis conseil, and the Ring with al\nHe scheweth, thurgh which that he schal,    2660\nHe seith, the kinges Dowhter wedde,\nFor so the Ring was leid to wedde,\nHe tolde, into hir fader hond,\nThat with what man that sche it fond\nSche scholde him take to hire lord.\nAnd this, he seith, stant of record,\nBot noman wot who hath this Ring.\nThis Bacheler upon this thing\nHis Ere and his entente leide,\nAnd thoghte more thanne he seide,    2670\nAnd feigneth with a fals visage\nThat he was glad, bot his corage\nWas al set in an other wise.\nThese olde Philosophres wise\nThei writen upon thilke while,\nThat he mai best a man beguile\nIn whom the man hath most credence;\nAnd this befell in evidence\nToward this yonge lord of Rome.\nHis Bacheler, which hadde tome,    2680\nWhan that his lord be nihte slepte,\nThis Ring, the which his maister kepte,\nOut of his Pours awey he dede,\nAnd putte an other in the stede.\nAmorwe, whan the Court is set,\nThe yonge ladi was forth fet,\nTo whom the lordes don homage,\nAnd after that of Mariage\nThei trete and axen of hir wille.\nBot sche, which thoghte to fulfille    2690\nHire fader heste in this matiere,\nSeide openly, that men mai hiere,\nThe charge which hire fader bad.\nTho was this Lord of Rome glad\nAnd drowh toward his Pours anon,\nBot al for noght, it was agon:\nHis Bacheler it hath forthdrawe,\nAnd axeth ther upon the lawe\nThat sche him holde covenant.\nThe tokne was so sufficant    2700\nThat it ne mihte be forsake,\nAnd natheles his lord hath take\nQuerelle ayein his oghne man;\nBot for nothing that evere he can\nHe mihte as thanne noght ben herd,\nSo that his cleym is unansuerd,\nAnd he hath of his pourpos failed.\nThis Bacheler was tho consailed\nAnd wedded, and of thilke Empire\nHe was coroned Lord and Sire,    2710\nAnd al the lond him hath received;\nWherof his lord, which was deceived,\nA seknesse er the thridde morwe\nConceived hath of dedly sorwe:\nAnd as he lay upon his deth,\nTherwhile him lasteth speche and breth,\nHe sende for the worthieste\nOf al the lond and ek the beste,\nAnd tolde hem al the sothe tho,\nThat he was Sone and Heir also    2720\nOf themperour of grete Rome,\nAnd how that thei togedre come,\nThis kniht and he; riht as it was,\nHe tolde hem al the pleine cas,\nAnd for that he his conseil tolde,\nThat other hath al that he wolde,\nAnd he hath failed of his mede:\nAs for the good he takth non hiede,\nHe seith, bot only of the love,\nOf which he wende have ben above.    2730\nAnd therupon be lettre write\nHe doth his fader forto wite\nOf al this matiere as it stod;\nAnd thanne with an hertly mod\nUnto the lordes he besoghte\nTo telle his ladi how he boghte\nHire love, of which an other gladeth;\nAnd with that word his hewe fadeth,\nAnd seide, \u201cA dieu, my ladi swete.\u201d\nThe lif hath lost his kindly hete,    2740\nAnd he lay ded as eny ston;\nWherof was sory manyon,\nBot non of alle so as sche.\nThis false knyht in his degree\nArested was and put in hold:\nFor openly whan it was told\nOf the tresoun which is befalle,\nThurghout the lond thei seiden alle,\nIf it be soth that men suppose,\nHis oghne untrowthe him schal depose.    2750\nAnd forto seche an evidence,\nWith honour and gret reverence,\nWherof they mihten knowe an ende,\nTo themperour anon thei sende\nThe lettre which his Sone wrot.\nAnd whan that he the sothe wot,\nTo telle his sorwe is endeles,\nBot yit in haste natheles\nUpon the tale which he herde\nHis Stieward into Perse ferde    2760\nWith many a worthi Romein eke,\nHis liege tretour forto seke;\nAnd whan thei thider come were,\nThis kniht him hath confessed there\nHow falsly that he hath him bore,\nWherof his worthi lord was lore.\nTho seiden some he scholde deie,\nBot yit thei founden such a weie\nThat he schal noght be ded in Perse;\nAnd thus the skiles ben diverse.    2770\nBe cause that he was coroned,\nAnd that the lond was abandoned\nTo him, althogh it were unriht,\nTher is no peine for him diht;\nBot to this point and to this ende\nThei granten wel that he schal wende\nWith the Romeins to Rome ayein.\nAnd thus acorded ful and plein,\nThe qwike body with the dede\nWith leve take forth thei lede,    2780\nWher that Supplant hath his juise.\nWherof that thou thee miht avise\nUpon this enformacioun\nTouchende of Supplantacioun,\nThat thou, my Sone, do noght so:\nAnd forto take hiede also\nWhat Supplant doth in other halve,\nTher is noman can finde a salve\nPleinly to helen such a Sor;\nIt hath and schal ben everemor,    2790\nWhan Pride is with Envie joint,\nHe soffreth noman in good point,\nWher that he mai his honour lette.\nAnd therupon if I schal sette\nEnsample, in holy cherche I finde\nHow that Supplant is noght behinde;\nGod wot if that it now be so:\nFor in Cronique of time ago\nI finde a tale concordable\nOf Supplant, which that is no fable,    2800\nIn the manere as I schal telle,\nSo as whilom the thinges felle.\nAt Rome, as it hath ofte falle,\nThe vicair general of alle\nOf hem that lieven Cristes feith\nHis laste day, which non withseith,\nHath schet as to the worldes ije,\nWhos name if I schal specefie,\nHe hihte Pope Nicolas.\nAnd thus whan that he passed was,    2810\nThe Cardinals, that wolden save\nThe forme of lawe, in the conclave\nGon forto chese a newe Pope,\nAnd after that thei cowthe agrope\nHath ech of hem seid his entente:\nTil ate laste thei assente\nUpon an holy clerk reclus,\nWhich full was of gostli vertus;\nHis pacience and his simplesse\nHath set him into hih noblesse.    2820\nThus was he Pope canonized,\nWith gret honour and intronized,\nAnd upon chance as it is falle,\nHis name Celestin men calle;\nWhich notefied was be bulle\nTo holi cherche and to the fulle\nIn alle londes magnified.\nBot every worschipe is envied,\nAnd that was thilke time sene:\nFor whan this Pope of whom I meene    2830\nWas chose, and othre set beside,\nA Cardinal was thilke tide\nWhich the papat longe hath desired\nAnd therupon gretli conspired;\nBot whan he sih fortune is failed,\nFor which long time he hath travailed,\nThat ilke fyr which Ethna brenneth\nThurghout his wofull herte renneth,\nWhich is resembled to Envie,\nWherof Supplant and tricherie    2840\nEngendred is; and natheles\nHe feigneth love, he feigneth pes,\nOutward he doth the reverence,\nBot al withinne his conscience\nThurgh fals ymaginacioun\nHe thoghte Supplantacioun.\nAnd therupon a wonder wyle\nHe wroghte: for at thilke whyle\nIt fell so that of his lignage\nHe hadde a clergoun of yong age,    2850\nWhom he hath in his chambre affaited.\nThis Cardinal his time hath waited,\nAnd with his wordes slyhe and queinte,\nThe whiche he cowthe wysly peinte,\nHe schop this clerk of which I telle\nToward the Pope forto duelle,\nSo that withinne his chambre anyht\nHe lai, and was a prive wyht\nToward the Pope on nyhtes tide.\nMai noman fle that schal betide.    2860\nThis Cardinal, which thoghte guile,\nUpon a day whan he hath while\nThis yonge clerc unto him tok,\nAnd made him swere upon a bok,\nAnd told him what his wille was.\nAnd forth withal a Trompe of bras\nHe hath him take, and bad him this:\n\u201cThou schalt,\u201d he seide, \u201cwhan time is\nAwaite, and take riht good kepe,\nWhan that the Pope is fast aslepe    2870\nAnd that non other man by nyh;\nAnd thanne that thou be so slyh\nThurghout the Trompe into his Ere,\nFro hevene as thogh a vois it were,\nTo soune of such prolacioun\nThat he his meditacioun\nTherof mai take and understonde,\nAs thogh it were of goddes sonde.\nAnd in this wise thou schalt seie,\nThat he do thilke astat aweie    2880\nOf Pope, in which he stant honoured,\nSo schal his Soule be socoured\nOf thilke worschipe ate laste\nIn hevene which schal evere laste.\u201d\nThis clerc, whan he hath herd the forme\nHow he the Pope scholde enforme,\nTok of the Cardinal his leve,\nAnd goth him hom, til it was Eve,\nAnd prively the trompe he hedde,\nTil that the Pope was abedde.    2890\nAnd at the Midnyht, whan he knewh\nThe Pope slepte, thanne he blewh\nWithinne his trompe thurgh the wal,\nAnd tolde in what manere he schal\nHis Papacie leve, and take\nHis ferste astat: and thus awake\nThis holi Pope he made thries,\nWherof diverse fantasies\nUpon his grete holinesse\nWithinne his herte he gan impresse.    2900\nThe Pope ful of innocence\nConceiveth in his conscience\nThat it is goddes wille he cesse;\nBot in what wise he may relesse\nHis hihe astat, that wot he noght.\nAnd thus withinne himself bethoght,\nHe bar it stille in his memoire,\nTil he cam to the Consistoire;\nAnd there in presence of hem alle\nHe axeth, if it so befalle    2910\nThat eny Pope cesse wolde,\nHow that the lawe it soffre scholde.\nThei seten alle stille and herde,\nWas non which to the point ansuerde,\nFor to what pourpos that it mente\nTher was noman knew his entente,\nBot only he which schop the guile.\nThis Cardinal the same while\nAl openly with wordes pleine\nSeith, if the Pope wolde ordeigne    2920\nThat ther be such a lawe wroght,\nThan mihte he cesse, and elles noght.\nAnd as he seide, don it was;\nThe Pope anon upon the cas\nOf his Papal Autorite\nHath mad and yove the decre:\nAnd whan that lawe was confermed\nIn due forme and al affermed,\nThis innocent, which was deceived,\nHis Papacie anon hath weyved,    2930\nRenounced and resigned eke.\nThat other was nothing to seke,\nBot undernethe such a jape\nHe hath so for himselve schape,\nThat how as evere it him beseme,\nThe Mitre with the Diademe\nHe hath thurgh Supplantacion:\nAnd in his confirmacion\nUpon the fortune of his grace\nHis name is cleped Boneface.    2940\nUnder the viser of Envie,\nLo, thus was hid the tricherie,\nWhich hath beguiled manyon.\nBot such conseil ther mai be non,\nWith treson whan it is conspired,\nThat it nys lich the Sparke fyred\nUp in the Rof, which for a throwe\nLith hidd, til whan the wyndes blowe\nIt blaseth out on every side.\nThis Bonefas, which can noght hyde    2950\nThe tricherie of his Supplant,\nHath openly mad his avant\nHow he the Papacie hath wonne.\nBot thing which is with wrong begonne\nMai nevere stonde wel at ende;\nWher Pride schal the bowe bende,\nHe schet fulofte out of the weie:\nAnd thus the Pope of whom I seie,\nWhan that he stod on hih the whiel,\nHe can noght soffre himself be wel.    2960\nEnvie, which is loveles,\nAnd Pride, which is laweles,\nWith such tempeste made him erre,\nThat charite goth out of herre:\nSo that upon misgovernance\nAyein Lowyz the king of France\nHe tok querelle of his oultrage,\nAnd seide he scholde don hommage\nUnto the cherche bodily.\nBot he, that wiste nothing why    2970\nHe scholde do so gret servise\nAfter the world in such a wise,\nWithstod the wrong of that demande;\nFor noght the Pope mai comande\nThe king wol noght the Pope obeie.\nThis Pope tho be alle weie\nThat he mai worche of violence\nHath sent the bulle of his sentence\nWith cursinge and with enterdit.\nThe king upon this wrongful plyt,    2980\nTo kepe his regne fro servage,\nConseiled was of his Barnage\nThat miht with miht schal be withstonde.\nThus was the cause take on honde,\nAnd seiden that the Papacie\nThei wolde honoure and magnefie\nIn al that evere is spirital;\nBot thilke Pride temporal\nOf Boneface in his persone,\nAyein that ilke wrong al one    2990\nThei wolde stonden in debat:\nAnd thus the man and noght the stat\nThe Frensche schopen be her miht\nTo grieve. And fell ther was a kniht,\nSire Guilliam de Langharet,\nWhich was upon this cause set;\nAnd therupon he tok a route\nOf men of Armes and rod oute,\nSo longe and in a wayt he lay,\nThat he aspide upon a day    3000\nThe Pope was at Avinoun,\nAnd scholde ryde out of the toun\nUnto Pontsorge, the which is\nA Castell in Provence of his.\nUpon the weie and as he rod,\nThis kniht, which hoved and abod\nEmbuisshed upon horse bak,\nAl sodeinliche upon him brak\nAnd hath him be the bridel sesed,\nAnd seide: \u201cO thou, which hast desesed    3010\nThe Court of France be thi wrong,\nNow schalt thou singe an other song:\nThin enterdit and thi sentence\nAyein thin oghne conscience\nHierafter thou schalt fiele and grope.\nWe pleigne noght ayein the Pope,\nFor thilke name is honourable,\nBot thou, which hast be deceivable\nAnd tricherous in al thi werk,\nThou Bonefas, thou proude clerk,    3020\nMisledere of the Papacie,\nThi false bodi schal abye\nAnd soffre that it hath deserved.\u201d\nLo, thus the Supplantour was served;\nFor thei him ladden into France\nAnd setten him to his penance\nWithinne a tour in harde bondes,\nWher he for hunger bothe hise hondes\nEet of and deide, god wot how:\nOf whom the wrytinge is yit now    3030\nRegistred, as a man mai hiere,\nWhich spekth and seith in this manere:\nThin entre lich the fox was slyh,\nThi regne also with pride on hih\nWas lich the Leon in his rage;\nBot ate laste of thi passage\nThi deth was to the houndes like.\nSuch is the lettre of his Cronique\nProclamed in the Court of Rome,\nWherof the wise ensample nome.    3040\nAnd yit, als ferforth as I dar,\nI rede alle othre men be war,\nAnd that thei loke wel algate\nThat non his oghne astat translate\nOf holi cherche in no degree\nBe fraude ne soubtilite:\nFor thilke honour which Aaron tok\nSchal non receive, as seith the bok,\nBot he be cleped as he was.\nWhat I schal thenken in this cas    3050\nOf that I hiere now aday,\nI not: bot he which can and may,\nBe reson bothe and be nature\nThe help of every mannes cure,\nHe kepe Simon fro the folde.\nFor Joachim thilke Abbot tolde\nHow suche daies scholden falle,\nThat comunliche in places alle\nThe Chapmen of such mercerie\nWith fraude and with Supplantarie    3060\nSo manye scholden beie and selle,\nThat he ne may for schame telle\nSo foul a Senne in mannes Ere.\nBot god forbiede that it were\nIn oure daies that he seith:\nFor if the Clerc beware his feith\nIn chapmanhod at such a feire,\nThe remenant mot nede empeire\nOf al that to the world belongeth;\nFor whan that holi cherche wrongeth,    3070\nI not what other thing schal rihte.\nAnd natheles at mannes sihte\nEnvie forto be preferred\nHath conscience so differred,\nThat noman loketh to the vice\nWhich is the Moder of malice,\nAnd that is thilke false Envie,\nWhich causeth many a tricherie;\nFor wher he may an other se\nThat is mor gracious than he,    3080\nIt schal noght stonden in his miht\nBot if he hindre such a wiht:\nAnd that is welnyh overal,\nThis vice is now so general.\nEnvie thilke unhapp indrowh,\nWhan Joab be deceipte slowh\nAbner, for drede he scholde be\nWith king David such as was he.\nAnd thurgh Envie also it fell\nOf thilke false Achitofell,    3090\nFor his conseil was noght achieved,\nBot that he sih Cusy believed\nWith Absolon and him forsake,\nHe heng himself upon a stake.\nSenec witnesseth openly\nHow that Envie proprely\nIs of the Court the comun wenche,\nAnd halt taverne forto schenche\nThat drink which makth the herte brenne,\nAnd doth the wit aboute renne,    3100\nBe every weie to compasse\nHow that he mihte alle othre passe,\nAs he which thurgh unkindeschipe\nEnvieth every felaschipe;\nSo that thou miht wel knowe and se,\nTher is no vice such as he,\nFerst toward godd abhominable,\nAnd to mankinde unprofitable:\nAnd that be wordes bot a fewe\nI schal be reson prove and schewe.    3110\nEnvie if that I schal descrive,\nHe is noght schaply forto wyve\nIn Erthe among the wommen hiere;\nFor ther is in him no matiere\nWherof he mihte do plesance.\nFerst for his hevy continance\nOf that he semeth evere unglad,\nHe is noght able to ben had;\nAnd ek he brenneth so withinne,\nThat kinde mai no profit winne,    3120\nWherof he scholde his love plese:\nFor thilke blod which scholde have ese\nTo regne among the moiste veines,\nIs drye of thilke unkendeli peines\nThurgh whiche Envie is fyred ay.\nAnd thus be reson prove I may\nThat toward love Envie is noght;\nAnd otherwise if it be soght,\nUpon what side as evere it falle,\nIt is the werste vice of alle,    3130\nWhich of himself hath most malice.\nFor understond that every vice\nSom cause hath, wherof it groweth,\nBot of Envie noman knoweth\nFro whenne he cam bot out of helle.\nFor thus the wise clerkes telle,\nThat no spirit bot of malice\nBe weie of kinde upon a vice\nIs tempted, and be such a weie\nEnvie hath kinde put aweie    3140\nAnd of malice hath his steringe,\nWherof he makth his bakbitinge,\nAnd is himself therof desesed.\nSo mai ther be no kinde plesed;\nFor ay the mor that he envieth,\nThe more ayein himself he plieth.\nThus stant Envie in good espeir\nTo ben himself the develes heir,\nAs he which is his nexte liche\nAnd forthest fro the heveneriche,    3150\nFor there mai he nevere wone.\nForthi, my goode diere Sone,\nIf thou wolt finde a siker weie\nTo love, put Envie aweie.\nMin holy fader, reson wolde\nThat I this vice eschuie scholde:\nBot yit to strengthe mi corage,\nIf that ye wolde in avantage\nTherof sette a recoverir,\nIt were tome a gret desir,    3160\nThat I this vice mihte flee.\nNou understond, my Sone, and se,\nTher is phisique for the seke,\nAnd vertus for the vices eke.\nWho that the vices wolde eschuie,\nHe mot be resoun thanne suie\nThe vertus; for be thilke weie\nHe mai the vices don aweie,\nFor thei togedre mai noght duelle:\nFor as the water of a welle    3170\nOf fyr abateth the malice,\nRiht so vertu fordoth the vice.\nAyein Envie is Charite,\nWhich is the Moder of Pite,\nThat makth a mannes herte tendre,\nThat it mai no malice engendre\nIn him that is enclin therto.\nFor his corage is tempred so,\nThat thogh he mihte himself relieve,\nYit wolde he noght an other grieve,    3180\nBot rather forto do plesance\nHe berth himselven the grevance,\nSo fain he wolde an other ese.\nWherof, mi Sone, for thin ese\nNow herkne a tale which I rede,\nAnd understond it wel, I rede.\nAmong the bokes of latin\nI finde write of Constantin\nThe worthi Emperour of Rome,\nSuche infortunes to him come,    3190\nWhan he was in his lusti age,\nThe lepre cawhte in his visage\nAnd so forth overal aboute,\nThat he ne mihte ryden oute:\nSo lefte he bothe Schield and spere,\nAs he that mihte him noght bestere,\nAnd hield him in his chambre clos.\nThurgh al the world the fame aros,\nThe grete clerkes ben asent\nAnd come at his comandement    3200\nTo trete upon this lordes hele.\nSo longe thei togedre dele,\nThat thei upon this medicine\nApointen hem, and determine\nThat in the maner as it stod\nThei wolde him bathe in childes blod\nWithinne sevene wynter age:\nFor, as thei sein, that scholde assuage\nThe lepre and al the violence,\nWhich that thei knewe of Accidence    3210\nAnd noght be weie of kinde is falle.\nAnd therto thei acorden alle\nAs for final conclusioun,\nAnd tolden here opinioun\nTo themperour: and he anon\nHis conseil tok, and therupon\nWith lettres and with seales oute\nThei sende in every lond aboute\nThe yonge children forto seche,\nWhos blod, thei seiden, schal be leche    3220\nFor themperoures maladie.\nTher was ynowh to wepe and crie\nAmong the Modres, whan thei herde\nHou wofully this cause ferde,\nBot natheles thei moten bowe;\nAnd thus wommen ther come ynowhe\nWith children soukende on the Tete.\nTho was ther manye teres lete,\nBot were hem lieve or were hem lothe,\nThe wommen and the children bothe    3230\nInto the Paleis forth be broght\nWith many a sory hertes thoght\nOf hem whiche of here bodi bore\nThe children hadde, and so forlore\nWithinne a while scholden se.\nThe Modres wepe in here degre,\nAnd manye of hem aswoune falle,\nThe yonge babes criden alle:\nThis noyse aros, the lord it herde,\nAnd loked out, and how it ferde    3240\nHe sih, and as who seith abreide\nOut of his slep, and thus he seide:\n\u201cO thou divine pourveance,\nWhich every man in the balance\nOf kinde hast formed to be liche,\nThe povere is bore as is the riche\nAnd deieth in the same wise,\nUpon the fol, upon the wise\nSiknesse and hele entrecomune;\nMai non eschuie that fortune    3250\nWhich kinde hath in hire lawe set;\nHire strengthe and beaute ben beset\nTo every man aliche fre,\nThat sche preferreth no degre\nAs in the disposicioun\nOf bodili complexioun:\nAnd ek of Soule resonable\nThe povere child is bore als able\nTo vertu as the kinges Sone;\nFor every man his oghne wone    3260\nAfter the lust of his assay\nThe vice or vertu chese may.\nThus stonden alle men franchised,\nBot in astat thei ben divised;\nTo some worschipe and richesse,\nTo some poverte and distresse,\nOn lordeth and an other serveth;\nBot yit as every man deserveth\nThe world yifth noght his yiftes hiere.\nBot certes he hath gret matiere    3270\nTo ben of good condicioun,\nWhich hath in his subjeccioun\nThe men that ben of his semblance.\u201d\nAnd ek he tok a remembrance\nHow he that made lawe of kinde\nWolde every man to lawe binde,\nAnd bad a man, such as he wolde\nToward himself, riht such he scholde\nToward an other don also.\nAnd thus this worthi lord as tho    3280\nSette in balance his oghne astat\nAnd with himself stod in debat,\nAnd thoghte hou that it was noght good\nTo se so mochel mannes blod\nBe spilt for cause of him alone.\nHe sih also the grete mone,\nOf that the Modres were unglade,\nAnd of the wo the children made,\nWherof that al his herte tendreth,\nAnd such pite withinne engendreth,    3290\nThat him was levere forto chese\nHis oghne bodi forto lese,\nThan se so gret a moerdre wroght\nUpon the blod which gulteth noght.\nThus for the pite which he tok\nAlle othre leches he forsok,\nAnd put him out of aventure\nAl only into goddes cure;\nAnd seith, \u201cWho that woll maister be,\nHe mot be servant to pite.\u201d    3300\nSo ferforth he was overcome\nWith charite, that he hath nome\nHis conseil and hise officers,\nAnd bad unto hise tresorers\nThat thei his tresour al aboute\nDeparte among the povere route\nOf wommen and of children bothe,\nWherof thei mihte hem fede and clothe\nAnd saufli tornen hom ayein\nWithoute lost of eny grein.    3310\nThurgh charite thus he despendeth\nHis good, wherof that he amendeth\nThe povere poeple, and contrevaileth\nThe harm, that he hem so travaileth:\nAnd thus the woful nyhtes sorwe\nTo joie is torned on the morwe;\nAl was thonkinge, al was blessinge,\nWhich erst was wepinge and cursinge;\nThes wommen gon hom glade ynowh,\nEchon for joie on other lowh,    3320\nAnd preiden for this lordes hele,\nWhich hath relessed the querele,\nAnd hath his oghne will forsake\nIn charite for goddes sake.\nBot now hierafter thou schalt hiere\nWhat god hath wroght in this matiere,\nAs he which doth al equite.\nTo him that wroghte charite\nHe was ayeinward charitous,\nAnd to pite he was pitous:    3330\nFor it was nevere knowe yit\nThat charite goth unaquit.\nThe nyht, whan he was leid to slepe,\nThe hihe god, which wolde him kepe,\nSeint Peter and seint Poul him sende,\nBe whom he wolde his lepre amende.\nThei tuo to him slepende appiere\nFro god, and seide in this manere:\n\u201cO Constantin, for thou hast served\nPite, thou hast pite deserved:    3340\nForthi thou schalt such pite have\nThat god thurgh pite woll thee save.\nSo schalt thou double hele finde,\nFerst for thi bodiliche kinde,\nAnd for thi wofull Soule also,\nThou schalt ben hol of bothe tuo.\nAnd for thou schalt thee noght despeire,\nThi lepre schal nomore empeire\nTil thou wolt sende therupon\nUnto the Mont of Celion,    3350\nWher that Silvestre and his clergie\nTogedre duelle in compaignie\nFor drede of thee, which many day\nHast ben a fo to Cristes lay,\nAnd hast destruid to mochel schame\nThe prechours of his holy name.\nBot now thou hast somdiel appesed\nThi god, and with good dede plesed,\nThat thou thi pite hast bewared\nUpon the blod which thou hast spared.    3360\nForthi to thi salvacion\nThou schalt have enformacioun,\nSuch as Silvestre schal the teche:\nThe nedeth of non other leche.\u201d\nThis Emperour, which al this herde,\n\u201cGrant merci lordes,\u201d he ansuerde,\n\u201cI wol do so as ye me seie.\nBot of o thing I wolde preie:\nWhat schal I telle unto Silvestre\nOr of youre name or of youre estre?\u201d    3370\nAnd thei him tolden what thei hihte,\nAnd forth withal out of his sihte\nThei passen up into the hevene.\nAnd he awok out of his swevene,\nAnd clepeth, and men come anon:\nHe tolde his drem, and therupon\nIn such a wise as he hem telleth\nThe Mont wher that Silvestre duelleth\nThei have in alle haste soght,\nAnd founde he was and with hem broght    3380\nTo themperour, which to him tolde\nHis swevene and elles what he wolde.\nAnd whan Silvestre hath herd the king,\nHe was riht joiful of this thing,\nAnd him began with al his wit\nTo techen upon holi writ\nFerst how mankinde was forlore,\nAnd how the hihe god therfore\nHis Sone sende from above,\nWhich bore was for mannes love,    3390\nAnd after of his oghne chois\nHe tok his deth upon the crois;\nAnd how in grave he was beloke,\nAnd how that he hath helle broke,\nAnd tok hem out that were him lieve;\nAnd forto make ous full believe\nThat he was verrai goddes Sone,\nAyein the kinde of mannes wone\nFro dethe he ros the thridde day,\nAnd whanne he wolde, as he wel may,    3400\nHe styh up to his fader evene\nWith fleissh and blod into the hevene;\nAnd riht so in the same forme\nIn fleissh and blod he schal reforme,\nWhan time comth, the qwike and dede\nAt thilke woful dai of drede,\nWhere every man schal take his dom,\nAls wel the Maister as the grom.\nThe mihti kinges retenue\nThat dai may stonde of no value    3410\nWith worldes strengthe to defende;\nFor every man mot thanne entende\nTo stonde upon his oghne dedes\nAnd leve alle othre mennes nedes.\nThat dai mai no consail availe,\nThe pledour and the plee schal faile,\nThe sentence of that ilke day\nMai non appell sette in delay;\nTher mai no gold the Jugge plie,\nThat he ne schal the sothe trie    3420\nAnd setten every man upriht,\nAls wel the plowman as the kniht:\nThe lewed man, the grete clerk\nSchal stonde upon his oghne werk,\nAnd such as he is founde tho,\nSuch schal he be for everemo.\nTher mai no peine be relessed,\nTher mai no joie ben encressed,\nBot endeles, as thei have do,\nHe schal receive on of the tuo.    3430\nAnd thus Silvestre with his sawe\nThe ground of al the newe lawe\nWith gret devocion he precheth,\nFro point to point and pleinly techeth\nUnto this hethen Emperour;\nAnd seith, the hihe creatour\nHath underfonge his charite,\nOf that he wroghte such pite,\nWhan he the children hadde on honde.\nThus whan this lord hath understonde    3440\nOf al this thing how that it ferde,\nUnto Silvestre he thanne ansuerde,\nWith al his hole herte and seith\nThat he is redi to the feith.\nAnd so the vessel which for blod\nWas mad, Silvestre, ther it stod,\nWith clene water of the welle\nIn alle haste he let do felle,\nAnd sette Constantin therinne\nAl naked up unto the chinne.    3450\nAnd in the while it was begunne,\nA liht, as thogh it were a Sunne,\nFro hevene into the place com\nWher that he tok his cristendom;\nAnd evere among the holi tales\nLich as thei weren fisshes skales\nTher fellen from him now and eft,\nTil that ther was nothing beleft\nOf al his grete maladie.\nFor he that wolde him purefie,    3460\nThe hihe god hath mad him clene,\nSo that ther lefte nothing sene;\nHe hath him clensed bothe tuo,\nThe bodi and the Soule also.\nTho knew this Emperour in dede\nThat Cristes feith was forto drede,\nAnd sende anon hise lettres oute\nAnd let do crien al aboute,\nUp peine of deth that noman weyve\nThat he baptesme ne receive:    3470\nAfter his Moder qweene Heleine\nHe sende, and so betwen hem tweine\nThei treten, that the Cite all\nWas cristned, and sche forth withall.\nThis Emperour, which hele hath founde,\nWithinne Rome anon let founde\nTuo cherches, which he dede make\nFor Peter and for Poules sake,\nOf whom he hadde avisioun;\nAnd yaf therto possessioun    3480\nOf lordschipe and of worldes good.\nBot how so that his will was good\nToward the Pope and his Franchise,\nYit hath it proved other wise,\nTo se the worchinge of the dede:\nFor in Cronique this I rede;\nAnon as he hath mad the yifte,\nA vois was herd on hih the lifte,\nOf which al Rome was adrad,\nAnd seith: \u201cTo day is venym schad    3490\nIn holi cherche of temporal,\nWhich medleth with the spirital.\u201d\nAnd hou it stant of that degree\nYit mai a man the sothe se:\nGod mai amende it, whan he wile,\nI can ther to non other skile.\nBot forto go ther I began,\nHow charite mai helpe a man\nTo bothe worldes, I have seid:\nAnd if thou have an Ere leid,    3500\nMi Sone, thou miht understonde,\nIf charite be take on honde,\nTher folweth after mochel grace.\nForthi, if that thou wolt pourchace\nHow that thou miht Envie flee,\nAqueinte thee with charite,\nWhich is the vertu sovereine.\nMi fader, I schal do my peine:\nFor this ensample which ye tolde\nWith al myn herte I have withholde,    3510\nSo that I schal for everemore\nEschuie Envie wel the more:\nAnd that I have er this misdo,\nYif me my penance er I go.\nAnd over that to mi matiere\nOf schrifte, why we sitten hiere\nIn privete betwen ous tweie,\nNow axeth what ther is, I preie.\nMi goode Sone, and for thi lore\nI woll thee telle what is more,    3520\nSo that thou schalt the vices knowe:\nFor whan thei be to thee full knowe,\nThou miht hem wel the betre eschuie.\nAnd for this cause I thenke suie\nThe forme bothe and the matiere,\nAs now suiende thou schalt hiere\nWhich vice stant next after this:\nAnd whan thou wost how that it is,\nAs thou schalt hiere me devise,\nThow miht thiself the betre avise.    3530\nExplicit Liber Secundus\nIncipit Liber Tercius\n_Ira suis paribus est par furiis Acherontis,\n    Quo furor ad tempus nil pietatis habet.\nIra malencolicos animos perturbat, vt equo\n    Iure sui pondus nulla statera tenet.\nOmnibus in causis grauat Ira, set inter amantes,\n    Illa magis facili sorte grauamen agit:\nEst vbi vir discors leuiterque repugnat amori,\n    Sepe loco ludi fletus ad ora venit._\nIf thou the vices lest to knowe,\nMi Sone, it hath noght ben unknowe,\nFro ferst that men the swerdes grounde,\nThat ther nis on upon this grounde,\nA vice forein fro the lawe,\nWherof that many a good felawe\nHath be distraght be sodein chance;\nAnd yit to kinde no plesance\nIt doth, bot wher he most achieveth\nHis pourpos, most to kinde he grieveth,    10\nAs he which out of conscience\nIs enemy to pacience:\nAnd is be name on of the Sevene,\nWhich ofte hath set this world unevene,\nAnd cleped is the cruel Ire,\nWhos herte is everemore on fyre\nTo speke amis and to do bothe,\nFor his servantz ben evere wrothe.\nMi goode fader, tell me this:\nWhat thing is Ire? Sone, it is    20\nThat in oure englissh Wrathe is hote,\nWhich hath hise wordes ay so hote,\nThat all a mannes pacience\nIs fyred of the violence.\nFor he with him hath evere fyve\nServantz that helpen him to stryve:\nThe ferst of hem Malencolie\nIs cleped, which in compaignie\nAn hundred times in an houre\nWol as an angri beste loure,    30\nAnd noman wot the cause why.\nMi Sone, schrif thee now forthi:\nHast thou be Malencolien?\nYe, fader, be seint Julien,\nBot I untrewe wordes use,\nI mai me noght therof excuse:\nAnd al makth love, wel I wot,\nOf which myn herte is evere hot,\nSo that I brenne as doth a glede\nFor Wrathe that I mai noght spede.    40\nAnd thus fulofte a day for noght\nSave onlich of myn oghne thoght\nI am so with miselven wroth,\nThat how so that the game goth\nWith othre men, I am noght glad;\nBot I am wel the more unglad,\nFor that is othre mennes game\nIt torneth me to pure grame.\nThus am I with miself oppressed\nOf thoght, the which I have impressed,    50\nThat al wakende I dreme and meete\nThat I with hire al one meete\nAnd preie hire of som good ansuere:\nBot for sche wol noght gladly swere,\nSche seith me nay withouten oth;\nAnd thus wexe I withinne wroth,\nThat outward I am al affraied,\nAnd so distempred and esmaied.\nA thousand times on a day\nTher souneth in myn Eres nay,    60\nThe which sche seide me tofore:\nThus be my wittes as forlore;\nAnd namely whan I beginne\nTo rekne with miself withinne\nHow many yeres ben agon,\nSiththe I have trewly loved on\nAnd nevere tok of other hede,\nAnd evere aliche fer to spede\nI am, the more I with hir dele,\nSo that myn happ and al myn hele    70\nMe thenkth is ay the leng the ferre,\nThat bringth my gladschip out of herre,\nWherof my wittes ben empeired,\nAnd I, as who seith, al despeired.\nFor finaly, whan that I muse\nAnd thenke how sche me wol refuse,\nI am with anger so bestad,\nFor al this world mihte I be glad:\nAnd for the while that it lasteth\nAl up so doun my joie it casteth,    80\nAnd ay the furthere that I be,\nWhan I ne may my ladi se,\nThe more I am redy to wraththe,\nThat for the touchinge of a laththe\nOr for the torninge of a stree\nI wode as doth the wylde Se,\nAnd am so malencolious,\nThat ther nys servant in myn hous\nNe non of tho that ben aboute,\nThat ech of hem ne stant in doute,    90\nAnd wenen that I scholde rave\nFor Anger that thei se me have;\nAnd so thei wondre more and lasse,\nTil that thei sen it overpasse.\nBot, fader, if it so betide,\nThat I aproche at eny tide\nThe place wher my ladi is,\nAnd thanne that hire like ywiss\nTo speke a goodli word untome,\nFor al the gold that is in Rome    100\nNe cowthe I after that be wroth,\nBot al myn Anger overgoth;\nSo glad I am of the presence\nOf hire, that I all offence\nForyete, as thogh it were noght,\nSo overgladed is my thoght.\nAnd natheles, the soth to telle,\nAyeinward if it so befelle\nThat I at thilke time sihe\nOn me that sche miscaste hire yhe,    110\nOr that sche liste noght to loke,\nAnd I therof good hiede toke,\nAnon into my ferste astat\nI torne, and am with al so mat,\nThat evere it is aliche wicke.\nAnd thus myn hand ayein the pricke\nI hurte and have do many day,\nAnd go so forth as I go may,\nFulofte bitinge on my lippe,\nAnd make unto miself a whippe.    120\nWith which in many a chele and hete\nMi wofull herte is so tobete,\nThat all my wittes ben unsofte\nAnd I am wroth, I not how ofte;\nAnd al it is Malencolie,\nWhich groweth of the fantasie\nOf love, that me wol noght loute:\nSo bere I forth an angri snoute\nFul manye times in a yer.\nBot, fader, now ye sitten hier    130\nIn loves stede, I yow beseche,\nThat som ensample ye me teche,\nWherof I mai miself appese.\nMi Sone, for thin hertes ese\nI schal fulfille thi preiere,\nSo that thou miht the betre lere\nWhat mischief that this vice stereth,\nWhich in his Anger noght forbereth,\nWherof that after him forthenketh,\nWhan he is sobre and that he thenketh    140\nUpon the folie of his dede;\nAnd of this point a tale I rede.\nTher was a king which Eolus\nWas hote, and it befell him thus,\nThat he tuo children hadde faire,\nThe Sone cleped was Machaire,\nThe dowhter ek Canace hihte.\nBe daie bothe and ek be nyhte,\nWhil thei be yonge, of comun wone\nIn chambre thei togedre wone,    150\nAnd as thei scholden pleide hem ofte,\nTil thei be growen up alofte\nInto the youthe of lusti age,\nWhan kinde assaileth the corage\nWith love and doth him forto bowe,\nThat he no reson can allowe,\nBot halt the lawes of nature:\nFor whom that love hath under cure,\nAs he is blind himself, riht so\nHe makth his client blind also.    160\nIn such manere as I you telle\nAs thei al day togedre duelle,\nThis brother mihte it noght asterte\nThat he with al his hole herte\nHis love upon his Soster caste:\nAnd so it fell hem ate laste,\nThat this Machaire with Canace\nWhan thei were in a prive place,\nCupide bad hem ferst to kesse,\nAnd after sche which is Maistresse    170\nIn kinde and techeth every lif\nWithoute lawe positif,\nOf which sche takth nomaner charge,\nBot kepth hire lawes al at large,\nNature, tok hem into lore\nAnd tawht hem so, that overmore\nSche hath hem in such wise daunted,\nThat thei were, as who seith, enchaunted.\nAnd as the blinde an other ledeth\nAnd til thei falle nothing dredeth,    180\nRiht so thei hadde non insihte;\nBot as the bridd which wole alihte\nAnd seth the mete and noght the net,\nWhich in deceipte of him is set,\nThis yonge folk no peril sihe,\nBot that was likinge in here yhe,\nSo that thei felle upon the chance\nWhere witt hath lore his remembrance.\nSo longe thei togedre assemble,\nThe wombe aros, and sche gan tremble,    190\nAnd hield hire in hire chambre clos\nFor drede it scholde be disclos\nAnd come to hire fader Ere:\nWherof the Sone hadde also fere,\nAnd feigneth cause forto ryde;\nFor longe dorste he noght abyde,\nIn aunter if men wolde sein\nThat he his Soster hath forlein:\nFor yit sche hadde it noght beknowe\nWhos was the child at thilke throwe.    200\nMachaire goth, Canace abit,\nThe which was noght delivered yit,\nBot riht sone after that sche was.\nNow lest and herkne a woful cas.\nThe sothe, which mai noght ben hid,\nWas ate laste knowe and kid\nUnto the king, how that it stod.\nAnd whan that he it understod,\nAnon into Malencolie,\nAs thogh it were a frenesie,    210\nHe fell, as he which nothing cowthe\nHow maistrefull love is in yowthe:\nAnd for he was to love strange,\nHe wolde noght his herte change\nTo be benigne and favorable\nTo love, bot unmerciable\nBetwen the wawe of wod and wroth\nInto his dowhtres chambre he goth,\nAnd sih the child was late bore,\nWherof he hath hise othes swore    220\nThat sche it schal ful sore abye.\nAnd sche began merci to crie,\nUpon hire bare knes and preide,\nAnd to hire fader thus sche seide:\n\u201cHa mercy! fader, thenk I am\nThi child, and of thi blod I cam.\nThat I misdede yowthe it made,\nAnd in the flodes bad me wade,\nWher that I sih no peril tho:\nBot now it is befalle so,    230\nMerci, my fader, do no wreche!\u201d\nAnd with that word sche loste speche\nAnd fell doun swounende at his fot,\nAs sche for sorwe nedes mot.\nBot his horrible crualte\nTher mihte attempre no pite:\nOut of hire chambre forth he wente\nAl full of wraththe in his entente,\nAnd tok the conseil in his herte\nThat sche schal noght the deth asterte,    240\nAs he which Malencolien\nOf pacience hath no lien,\nWherof the wraththe he mai restreigne.\nAnd in this wilde wode peine,\nWhanne al his resoun was untame,\nA kniht he clepeth be his name,\nAnd tok him as be weie of sonde\nA naked swerd to bere on honde,\nAnd seide him that he scholde go\nAnd telle unto his dowhter so    250\nIn the manere as he him bad,\nHow sche that scharpe swerdes blad\nReceive scholde and do withal\nSo as sche wot wherto it schal.\nForth in message goth this kniht\nUnto this wofull yonge wiht,\nThis scharpe swerd to hire he tok:\nWherof that al hire bodi qwok,\nFor wel sche wiste what it mente,\nAnd that it was to thilke entente    260\nThat sche hireselven scholde slee.\nAnd to the kniht sche seide: \u201cYee,\nNow that I wot my fadres wille,\nThat I schal in this wise spille,\nI wole obeie me therto,\nAnd as he wole it schal be do.\nBot now this thing mai be non other,\nI wole a lettre unto mi brother,\nSo as my fieble hand may wryte,\nWith al my wofull herte endite.\u201d    270\nSche tok a Penne on honde tho,\nFro point to point and al the wo,\nAls ferforth as hireself it wot,\nUnto hire dedly frend sche wrot,\nAnd tolde how that hire fader grace\nSche mihte for nothing pourchace;\nAnd overthat, as thou schalt hiere,\nSche wrot and seide in this manere:\n\u201cO thou my sorwe and my gladnesse,\nO thou myn hele and my siknesse,    280\nO my wanhope and al my trust,\nO my desese and al my lust,\nO thou my wele, o thou my wo,\nO thou my frend, o thou my fo,\nO thou my love, o thou myn hate,\nFor thee mot I be ded algate.\nThilke ende may I noght asterte,\nAnd yit with al myn hole herte,\nWhil that me lasteth eny breth,\nI wol the love into my deth.    290\nBot of o thing I schal thee preie,\nIf that my litel Sone deie,\nLet him be beried in my grave\nBeside me, so schalt thou have\nUpon ous bothe remembrance.\nFor thus it stant of my grevance;\nNow at this time, as thou schalt wite,\nWith teres and with enke write\nThis lettre I have in cares colde:\nIn my riht hond my Penne I holde,    300\nAnd in my left the swerd I kepe,\nAnd in my barm ther lith to wepe\nThi child and myn, which sobbeth faste.\nNow am I come unto my laste:\nFare wel, for I schal sone deie,\nAnd thenk how I thi love abeie.\u201d\nThe pomel of the swerd to grounde\nSche sette, and with the point a wounde\nThurghout hire herte anon sche made,\nAnd forth with that al pale and fade    310\nSche fell doun ded fro ther sche stod.\nThe child lay bathende in hire blod\nOut rolled fro the moder barm,\nAnd for the blod was hot and warm,\nHe basketh him aboute thrinne.\nTher was no bote forto winne,\nFor he, which can no pite knowe,\nThe king cam in the same throwe,\nAnd sih how that his dowhter dieth\nAnd how this Babe al blody crieth;    320\nBot al that mihte him noght suffise,\nThat he ne bad to do juise\nUpon the child, and bere him oute,\nAnd seche in the Forest aboute\nSom wilde place, what it were,\nTo caste him out of honde there,\nSo that som best him mai devoure,\nWhere as noman him schal socoure.\nAl that he bad was don in dede:\nHa, who herde evere singe or rede    330\nOf such a thing as that was do?\nBot he which ladde his wraththe so\nHath knowe of love bot a lite;\nBot for al that he was to wyte,\nThurgh his sodein Malencolie\nTo do so gret a felonie.\nForthi, my Sone, how so it stonde,\nBe this cas thou miht understonde\nThat if thou evere in cause of love\nSchalt deme, and thou be so above    340\nThat thou miht lede it at thi wille,\nLet nevere thurgh thi Wraththe spille\nWhich every kinde scholde save.\nFor it sit every man to have\nReward to love and to his miht,\nAyein whos strengthe mai no wiht:\nAnd siththe an herte is so constreigned,\nThe reddour oghte be restreigned\nTo him that mai no bet aweie,\nWhan he mot to nature obeie.    350\nFor it is seid thus overal,\nThat nedes mot that nede schal\nOf that a lif doth after kinde,\nWherof he mai no bote finde.\nWhat nature hath set in hir lawe\nTher mai no mannes miht withdrawe,\nAnd who that worcheth therayein,\nFulofte time it hath be sein,\nTher hath befalle gret vengance,\nWherof I finde a remembrance.    360\nOvide after the time tho\nTolde an ensample and seide so,\nHow that whilom Tiresias,\nAs he walkende goth per cas,\nUpon an hih Montaine he sih\nTuo Serpentz in his weie nyh,\nAnd thei, so as nature hem tawhte,\nAssembled    were, and he tho cawhte\nA yerde which he bar on honde,\nAnd thoghte that he wolde fonde    370\nTo letten hem, and smot hem bothe:\nWherof the goddes weren wrothe;\nAnd for he hath destourbed kinde\nAnd was so to nature unkinde,\nUnkindeliche he was transformed,\nThat he which erst a man was formed\nInto a womman was forschape.\nThat was to him an angri jape;\nBot for that he with Angre wroghte,\nHise Angres angreliche he boghte.    380\nLo thus, my Sone, Ovide hath write,\nWherof thou miht be reson wite,\nMore is a man than such a beste:\nSo mihte it nevere ben honeste\nA man to wraththen him to sore\nOf that an other doth the lore\nOf kinde, in which is no malice,\nBot only that it is a vice:\nAnd thogh a man be resonable,\nYit after kinde he is menable    390\nTo love, wher he wole or non.\nThenk thou, my Sone, therupon\nAnd do Malencolie aweie;\nFor love hath evere his lust to pleie,\nAs he which wolde no lif grieve.\nMi fader, that I mai wel lieve;\nAl that ye tellen it is skile:\nLet every man love as he wile,\nBe so it be noght my ladi,\nFor I schal noght be wroth therby.    400\nBot that I wraththe and fare amis,\nAl one upon miself it is,\nThat I with bothe love and kinde\nAm so bestad, that I can finde\nNo weie how I it mai asterte:\nWhich stant upon myn oghne herte\nAnd toucheth to non other lif,\nSave only to that swete wif\nFor whom, bot if it be amended,\nMi glade daies ben despended,    410\nThat I miself schal noght forbere\nThe Wraththe which that I now bere,\nFor therof is non other leche.\nNow axeth forth, I yow beseche,\nOf Wraththe if ther oght elles is,\nWherof to schryve. Sone, yis.\nOf Wraththe the secounde is Cheste,\nWhich hath the wyndes of tempeste\nTo kepe, and many a sodein blast\nHe bloweth, wherof ben agast    420\nThei that desiren pes and reste.\nHe is that ilke ungoodlieste\nWhich many a lusti love hath twinned;\nFor he berth evere his mowth unpinned,\nSo that his lippes ben unloke\nAnd his corage is al tobroke,\nThat every thing which he can telle,\nIt springeth up as doth a welle,\nWhich mai non of his stremes hyde,\nBot renneth out on every syde.    430\nSo buillen up the foule sawes\nThat Cheste wot of his felawes:\nFor as a Sive kepeth Ale,\nRiht so can Cheste kepe a tale;\nAl that he wot he wol desclose,\nAnd speke er eny man oppose.\nAs a Cite withoute wal,\nWher men mai gon out overal\nWithouten eny resistence,\nSo with his croked eloquence    440\nHe spekth al that he wot withinne:\nWherof men lese mor than winne,\nFor ofte time of his chidinge\nHe bringth to house such tidinge,\nThat makth werre ate beddeshed.\nHe is the levein of the bred,\nWhich soureth al the past aboute:\nMen oghte wel such on to doute,\nFor evere his bowe is redi bent,\nAnd whom he hit I telle him schent,    450\nIf he mai perce him with his tunge.\nAnd ek so lowde his belle is runge,\nThat of the noise and of the soun\nMen feeren hem in al the toun\nWelmore than thei don of thonder.\nFor that is cause of more wonder;\nFor with the wyndes whiche he bloweth\nFulofte sythe he overthroweth\nThe Cites and the policie,\nThat I have herd the poeple crie,    460\nAnd echon seide in his degre,\n\u201cHa wicke tunge, wo thee be!\u201d\nFor men sein that the harde bon,\nAlthogh himselven have non,\nA tunge brekth it al to pieces.\nHe hath so manye sondri spieces\nOf vice, that I mai noght wel\nDescrive hem be a thousendel:\nBot whan that he to Cheste falleth,\nFul many a wonder thing befalleth,    470\nFor he ne can nothing forbere.\nNow tell me, Sone, thin ansuere,\nIf it hath evere so betidd,\nThat thou at eny time hast chidd\nToward thi love.\nFader, nay:\nSuch Cheste yit unto this day\nNe made I nevere, god forbede:\nFor er I sunge such a crede,\nI hadde levere to be lewed;\nFor thanne were I al beschrewed    480\nAnd worthi to be put abak\nWith al the sorwe upon my bak\nThat eny man ordeigne cowthe.\nBot I spak nevere yit be mowthe\nThat unto Cheste mihte touche,\nAnd that I durste riht wel vouche\nUpon hirself as for witnesse;\nFor I wot, of hir gentilesse\nThat sche me wolde wel excuse,\nThat I no suche thinges use.    490\nAnd if it scholde so betide\nThat I algates moste chide,\nIt myhte noght be to my love:\nFor so yit was I nevere above,\nFor al this wyde world to winne\nThat I dorste eny word beginne,\nBe which sche mihte have ben amoeved\nAnd I of Cheste also reproeved.\nBot rathere, if it mihte hir like,\nThe beste wordes wolde I pike    500\nWhiche I cowthe in myn herte chese,\nAnd serve hem forth in stede of chese,\nFor that is helplich to defie;\nAnd so wolde I my wordes plie,\nThat mihten Wraththe and Cheste avale\nWith tellinge of my softe tale.\nThus dar I make a foreward,\nThat nevere unto my ladiward\nYit spak I word in such a wise,\nWherof that Cheste scholde arise.    510\nThis seie I noght, that I fulofte\nNe have, whanne I spak most softe,\nPer cas seid more thanne ynowh;\nBot so wel halt noman the plowh\nThat he ne balketh otherwhile,\nNe so wel can noman affile\nHis tunge, that som time in rape\nHim mai som liht word overscape,\nAnd yit ne meneth he no Cheste.\nBot that I have ayein hir heste    520\nFulofte spoke, I am beknowe;\nAnd how my will is, that ye knowe:\nFor whan my time comth aboute,\nThat I dar speke and seie al oute\nMi longe love, of which sche wot\nThat evere in on aliche hot\nMe grieveth, thanne al my desese\nI telle, and though it hir desplese,\nI speke it forth and noght ne leve:\nAnd thogh it be beside hire leve,    530\nI hope and trowe natheles\nThat I do noght ayein the pes;\nFor thogh I telle hire al my thoght,\nSche wot wel that I chyde noght.\nMen mai the hihe god beseche,\nAnd he wol hiere a mannes speche\nAnd be noght wroth of that he seith;\nSo yifth it me the more feith\nAnd makth me hardi, soth to seie,\nThat I dar wel the betre preie    540\nMi ladi, which a womman is.\nFor thogh I telle hire that or this\nOf love, which me grieveth sore,\nHire oghte noght be wroth the more,\nFor I withoute noise or cri\nMi pleignte make al buxomly\nTo puten alle wraththe away.\nThus dar I seie unto this day\nOf Cheste in ernest or in game\nMi ladi schal me nothing blame.    550\nBot ofte time it hath betidd\nThat with miselven I have chidd,\nThat noman couthe betre chide:\nAnd that hath ben at every tide,\nWhanne I cam to miself al one;\nFor thanne I made a prive mone,\nAnd every tale by and by,\nWhich as I spak to my ladi,\nI thenke and peise in my balance\nAnd drawe into my remembrance;    560\nAnd thanne, if that I finde a lak\nOf eny word that I mispak,\nWhich was to moche in eny wise,\nAnon my wittes I despise\nAnd make a chidinge in myn herte,\nThat eny word me scholde asterte\nWhich as I scholde have holden inne.\nAnd so forth after I beginne\nAnd loke if ther was elles oght\nTo speke, and I ne spak it noght:    570\nAnd thanne, if I mai seche and finde\nThat eny word be left behinde,\nWhich as I scholde more have spoke,\nI wolde upon miself be wroke,\nAnd chyde with miselven so\nThat al my wit is overgo.\nFor noman mai his time lore\nRecovere, and thus I am therfore\nSo overwroth in al my thoght,\nThat I myself chide al to noght:    580\nThus for to moche or for to lite\nFulofte I am miself to wyte.\nBot al that mai me noght availe,\nWith cheste thogh I me travaile:\nBot Oule on Stock and Stock on Oule;\nThe more that a man defoule,\nMen witen wel which hath the werse;\nAnd so to me nys worth a kerse,\nBot torneth on myn oghne hed,\nThogh I, til that I were ded,    590\nWolde evere chyde in such a wise\nOf love as I to you devise.\nBot, fader, now ye have al herd\nIn this manere how I have ferd\nOf Cheste and of dissencioun,\nYif me youre absolucioun.\nMi Sone, if that thou wistest al,\nWhat Cheste doth in special\nTo love and to his welwillinge,\nThou woldest flen his knowlechinge    600\nAnd lerne to be debonaire.\nFor who that most can speke faire\nIs most acordende unto love:\nFair speche hath ofte brought above\nFul many a man, as it is knowe,\nWhich elles scholde have be riht lowe\nAnd failed mochel of his wille.\nForthi hold thou thi tunge stille\nAnd let thi witt thi wille areste,\nSo that thou falle noght in Cheste,    610\nWhich is the source of gret destance:\nAnd tak into thi remembrance\nIf thou miht gete pacience,\nWhich is the leche of alle offence,\nAs tellen ous these olde wise:\nFor whan noght elles mai suffise\nBe strengthe ne be mannes wit,\nThan pacience it oversit\nAnd overcomth it ate laste;\nBot he mai nevere longe laste,    620\nWhich wol noght bowe er that he breke.\nTak hiede, Sone, of that I speke.\nMi fader, of your goodli speche\nAnd of the witt which ye me teche\nI thonke you with al myn herte:\nFor that world schal me nevere asterte,\nThat I ne schal your wordes holde,\nOf Pacience as ye me tolde,\nAls ferforth as myn herte thenketh;\nAnd of my wraththe it me forthenketh.    630\nBot, fader, if ye forth withal\nSom good ensample in special\nMe wolden telle of som Cronique,\nIt scholde wel myn herte like\nOf pacience forto hiere,\nSo that I mihte in mi matiere\nThe more unto my love obeie\nAnd puten mi desese aweie.\nMi Sone, a man to beie him pes\nBehoveth soffre as Socrates    640\nEnsample lefte, which is write:\nAnd for thou schalt the sothe wite,\nOf this ensample what I mene,\nAlthogh it be now litel sene\nAmong the men thilke evidence,\nYit he was upon pacience\nSo sett, that he himself assaie\nIn thing which mihte him most mispaie\nDesireth, and a wickid wif\nHe weddeth, which in sorwe and strif    650\nAyein his ese was contraire.\nBot he spak evere softe and faire,\nTil it befell, as it is told,\nIn wynter, whan the dai is cold,\nThis wif was fro the welle come,\nWher that a pot with water nome\nSche hath, and broghte it into house,\nAnd sih how that hire seli spouse\nWas sett and loked on a bok\nNyh to the fyr, as he which tok    660\nHis ese for a man of age.\nAnd sche began the wode rage,\nAnd axeth him what devel he thoghte,\nAnd bar on hond that him ne roghte\nWhat labour that sche toke on honde,\nAnd seith that such an Housebonde\nWas to a wif noght worth a Stre.\nHe seide nowther nay ne ye,\nBot hield him stille and let hire chyde;\nAnd sche, which mai hirself noght hyde,    670\nBegan withinne forto swelle,\nAnd that sche broghte in fro the welle,\nThe waterpot sche hente alofte\nAnd bad him speke, and he al softe\nSat stille and noght a word ansuerde;\nAnd sche was wroth that he so ferde,\nAnd axeth him if he be ded;\nAnd al the water on his hed\nSche pourede oute and bad awake.\nBot he, which wolde noght forsake    680\nHis Pacience, thanne spak,\nAnd seide how that he fond no lak\nIn nothing which sche hadde do:\nFor it was wynter time tho,\nAnd wynter, as be weie of kinde\nWhich stormy is, as men it finde,\nFerst makth the wyndes forto blowe,\nAnd after that withinne a throwe\nHe reyneth and the watergates\nUndoth; \u201cand thus my wif algates,    690\nWhich is with reson wel besein,\nHath mad me bothe wynd and rein\nAfter the Sesoun of the yer.\u201d\nAnd thanne he sette him nerr the fer,\nAnd as he mihte hise clothes dreide,\nThat he nomore o word ne seide;\nWherof he gat him somdel reste,\nFor that him thoghte was the beste.\nI not if thilke ensample yit\nAcordeth with a mannes wit,    700\nTo soffre as Socrates tho dede:\nAnd if it falle in eny stede\nA man to lese so his galle,\nHim oghte among the wommen alle\nIn loves Court be juggement\nThe name bere of Pacient,\nTo yive ensample to the goode\nOf pacience how that it stode,\nThat othre men it mihte knowe.\nAnd, Sone, if thou at eny throwe    710\nBe tempted ayein Pacience,\nTak hiede upon this evidence;\nIt schal per cas the lasse grieve.\nMi fader, so as I believe,\nOf that schal be no maner nede,\nFor I wol take so good hiede,\nThat er I falle in such assai,\nI thenke eschuie it, if I mai.\nBot if ther be oght elles more\nWherof I mihte take lore,    720\nI preie you, so as I dar,\nNow telleth, that I mai be war,\nSom other tale in this matiere.\nSone, it is evere good to lere,\nWherof thou miht thi word restreigne,\nEr that thou falle in eny peine.\nFor who that can no conseil hyde,\nHe mai noght faile of wo beside,\nWhich schal befalle er he it wite,\nAs I finde in the bokes write.    730\nYit cam ther nevere good of strif,\nTo seche in all a mannes lif:\nThogh it beginne on pure game,\nFulofte it torneth into grame\nAnd doth grevance upon som side.\nWherof the grete Clerk Ovide\nAfter the lawe which was tho\nOf Jupiter and of Juno\nMakth in his bokes mencioun\nHow thei felle at dissencioun    740\nIn manere as it were a borde,\nAs thei begunne forto worde\nAmong hemself in privete:\nAnd that was upon this degree,\nWhich of the tuo more amorous is,\nOr man or wif. And upon this\nThei mihten noght acorde in on,\nAnd toke a jugge therupon,\nWhich cleped is Tiresias,\nAnd bede him demen in the cas;    750\nAnd he withoute avisement\nAyein Juno yaf juggement.\nThis goddesse upon his ansuere\nWas wroth and wolde noght forbere,\nBot tok awey for everemo\nThe liht fro bothe hise yhen tuo.\nWhan Jupiter this harm hath sein,\nAn other bienfait therayein\nHe yaf, and such a grace him doth,\nThat for he wiste he seide soth,    760\nA Sothseiere he was for evere:\nBot yit that other were levere,\nHave had the lokinge of his yhe,\nThan of his word the prophecie;\nBot how so that the sothe wente,\nStrif was the cause of that he hente\nSo gret a peine bodily.\nMi Sone, be thou war ther by,\nAnd hold thi tunge stille clos:\nFor who that hath his word desclos    770\nEr that he wite what he mene,\nHe is fulofte nyh his tene\nAnd lest ful many time grace,\nWher that he wolde his thonk pourchace.\nAnd over this, my Sone diere,\nOf othre men, if thou miht hiere\nIn privete what thei have wroght,\nHold conseil and descoevere it noght,\nFor Cheste can no conseil hele,\nOr be it wo or be it wele:    780\nAnd tak a tale into thi mynde,\nThe which of olde ensample I finde.\nPhebus, which makth the daies lihte,\nA love he hadde, which tho hihte\nCornide, whom aboven alle\nHe pleseth: bot what schal befalle\nOf love ther is noman knoweth,\nBot as fortune hire happes throweth.\nSo it befell upon a chaunce,\nA yong kniht tok hire aqueintance    790\nAnd hadde of hire al that he wolde:\nBot a fals bridd, which sche hath holde\nAnd kept in chambre of pure yowthe,\nDiscoevereth all that evere he cowthe.\nThis briddes name was as tho\nCorvus, the which was thanne also\nWelmore whyt than eny Swan,\nAnd he that schrewe al that he can\nOf his ladi to Phebus seide;\nAnd he for wraththe his swerd outbreide,    800\nWith which Cornide anon he slowh.\nBot after him was wo ynowh,\nAnd tok a full gret repentance,\nWherof in tokne and remembrance\nOf hem whiche usen wicke speche,\nUpon this bridd he tok this wreche,\nThat ther he was snow whyt tofore,\nEvere afterward colblak therfore\nHe was transformed, as it scheweth,\nAnd many a man yit him beschreweth,    810\nAnd clepen him into this day\nA Raven, be whom yit men mai\nTake evidence, whan he crieth,\nThat som mishapp it signefieth.\nBe war therfore and sei the beste,\nIf thou wolt be thiself in reste,\nMi goode Sone, as I the rede.\nFor in an other place I rede\nOf thilke Nimphe which Laar hihte:\nFor sche the privete be nyhte,    820\nHow Jupiter lay be Jutorne,\nHath told, god made hire overtorne:\nHire tunge he kutte, and into helle\nFor evere he sende hir forto duelle,\nAs sche that was noght worthi hiere\nTo ben of love a Chamberere,\nFor sche no conseil cowthe hele.\nAnd suche adaies be now fele\nIn loves Court, as it is seid,\nThat lete here tunges gon unteid.    830\nMi Sone, be thou non of tho,\nTo jangle and telle tales so,\nAnd namely that thou ne chyde,\nFor Cheste can no conseil hide,\nFor Wraththe seide nevere wel.\nMi fader, soth is everydel\nThat ye me teche, and I wol holde\nThe reule to which I am holde,\nTo fle the Cheste, as ye me bidde,\nFor wel is him that nevere chidde.    840\nNow tell me forth if ther be more\nAs touchende unto Wraththes lore.\nOf Wraththe yit ther is an other,\nWhich is to Cheste his oghne brother,\nAnd is be name cleped Hate,\nThat soffreth noght withinne his gate\nThat ther come owther love or pes,\nFor he wol make no reles\nOf no debat which is befalle.\nNow spek, if thou art on of alle,    850\nThat with this vice hast ben withholde.\nAs yit for oght that ye me tolde,\nMi fader, I not what it is.\nIn good feith, Sone, I trowe yis.\nMi fader, nay, bot ye me lere.\nNow lest, my Sone, and thou schalt here.\nHate is a wraththe noght schewende,\nBot of long time gaderende,\nAnd duelleth in the herte loken,\nTil he se time to be wroken;    860\nAnd thanne he scheweth his tempeste\nMor sodein than the wilde beste,\nWhich wot nothing what merci is.\nMi Sone, art thou knowende of this?\nMy goode fader, as I wene,\nNow wot I somdel what ye mene;\nBot I dar saufly make an oth,\nMi ladi was me nevere loth.\nI wol noght swere natheles\nThat I of hate am gulteles;    870\nFor whanne I to my ladi plie\nFro dai to dai and merci crie,\nAnd sche no merci on me leith\nBot schorte wordes to me seith,\nThogh I my ladi love algate,\nTho wordes moste I nedes hate;\nAnd wolde thei were al despent,\nOr so ferr oute of londe went\nThat I nevere after scholde hem hiere;\nAnd yit love I my ladi diere.    880\nThus is ther Hate, as ye mai se,\nBetwen mi ladi word and me;\nThe word I hate and hire I love,\nWhat so me schal betide of love.\nBot forthere mor I wol me schryve,\nThat I have hated al my lyve\nThese janglers, whiche of here Envie\nBen evere redi forto lie;\nFor with here fals compassement\nFuloften thei have mad me schent    890\nAnd hindred me fulofte time,\nWhan thei no cause wisten bime,\nBot onliche of here oghne thoght:\nAnd thus fuloften have I boght\nThe lie, and drank noght of the wyn.\nI wolde here happ were such as myn:\nFor how so that I be now schrive,\nTo hem ne mai I noght foryive,\nTil that I se hem at debat\nWith love, and thanne myn astat    900\nThei mihten be here oghne deme,\nAnd loke how wel it scholde hem qweme\nTo hindre a man that loveth sore.\nAnd thus I hate hem everemore,\nTil love on hem wol don his wreche:\nFor that schal I alway beseche\nUnto the mihti Cupido,\nThat he so mochel wolde do,\nSo as he is of love a godd,\nTo smyte hem with the same rodd    910\nWith which I am of love smite;\nSo that thei mihten knowe and wite\nHow hindringe is a wofull peine\nTo him that love wolde atteigne.\nThus evere on hem I wayte and hope,\nTil I mai sen hem lepe a lope,\nAnd halten on the same Sor\nWhich I do now: for overmor\nI wolde thanne do my myht\nSo forto stonden in here lyht,    920\nThat thei ne scholden finde a weie\nTo that thei wolde, bot aweie\nI wolde hem putte out of the stede\nFro love, riht as thei me dede\nWith that thei speke of me be mowthe.\nSo wolde I do, if that I cowthe,\nOf hem, and this, so god me save,\nIs al the hate that I have,\nToward these janglers everydiel;\nI wolde alle othre ferde wel.    930\nThus have I, fader, said mi wille;\nSay ye now forth, for I am stille.\nMi Sone, of that thou hast me said\nI holde me noght fulli paid:\nThat thou wolt haten eny man,\nTo that acorden I ne can,\nThogh he have hindred thee tofore.\nBot this I telle thee therfore,\nThou miht upon my beneicoun\nWel haten the condicioun    940\nOf tho janglers, as thou me toldest,\nBot furthermor, of that thou woldest\nHem hindre in eny other wise,\nSuch Hate is evere to despise.\nForthi, mi Sone, I wol thee rede,\nThat thou drawe in be frendlihede\nThat thou ne miht noght do be hate;\nSo miht thou gete love algate\nAnd sette thee, my Sone, in reste,\nFor thou schalt finde it for the beste.    950\nAnd over this, so as I dar,\nI rede that thou be riht war\nOf othre mennes hate aboute,\nWhich every wysman scholde doute:\nFor Hate is evere upon await,\nAnd as the fisshere on his bait\nSleth, whan he seth the fisshes faste,\nSo, whan he seth time ate laste,\nThat he mai worche an other wo,\nSchal noman tornen him therfro,    960\nThat Hate nyle his felonie\nFulfille and feigne compaignie\nYit natheles, for fals Semblant\nIs toward him of covenant\nWithholde, so that under bothe\nThe prive wraththe can him clothe,\nThat he schal seme of gret believe.\nBot war thee wel that thou ne lieve\nAl that thou sest tofore thin yhe,\nSo as the Gregois whilom syhe:    970\nThe bok of Troie who so rede,\nTher mai he finde ensample in dede.\nSone after the destruccioun,\nWhan Troie was al bete doun\nAnd slain was Priamus the king,\nThe Gregois, whiche of al this thing\nBen cause, tornen hom ayein.\nTher mai noman his happ withsein;\nIt hath be sen and felt fulofte,\nThe harde time after the softe:    980\nBe See as thei forth homward wente,\nA rage of gret tempeste hem hente;\nJuno let bende hire parti bowe,\nThe Sky wax derk, the wynd gan blowe,\nThe firy welkne gan to thondre,\nAs thogh the world scholde al to sondre;\nFro hevene out of the watergates\nThe reyni Storm fell doun algates\nAnd al here takel made unwelde,\nThat noman mihte himself bewelde.    990\nTher mai men hiere Schipmen crie,\nThat stode in aunter forto die:\nHe that behinde sat to stiere\nMai noght the forestempne hiere;\nThe Schip aros ayein the wawes,\nThe lodesman hath lost his lawes,\nThe See bet in on every side:\nThei nysten what fortune abide,\nBot sette hem al in goddes wille,\nWher he hem wolde save or spille.    1000\nAnd it fell thilke time thus:\nTher was a king, the which Namplus\nWas hote, and he a Sone hadde,\nAt Troie which the Gregois ladde,\nAs he that was mad Prince of alle,\nTil that fortune let him falle:\nHis name was Palamades.\nBot thurgh an hate natheles\nOf some of hem his deth was cast\nAnd he be tresoun overcast.    1010\nHis fader, whan he herde it telle,\nHe swor, if evere his time felle,\nHe wolde him venge, if that he mihte,\nAnd therto his avou behihte:\nAnd thus this king thurgh prive hate\nAbod upon await algate,\nFor he was noght of such emprise\nTo vengen him in open wise.\nThe fame, which goth wyde where,\nMakth knowe how that the Gregois were    1020\nHomward with al the felaschipe\nFro Troie upon the See be Schipe.\nNamplus, whan he this understod,\nAnd knew the tydes of the flod,\nAnd sih the wynd blew to the lond,\nA gret deceipte anon he fond\nOf prive hate, as thou schalt hiere,\nWherof I telle al this matiere.\nThis king the weder gan beholde,\nAnd wiste wel thei moten holde    1030\nHere cours endlong his marche riht,\nAnd made upon the derke nyht\nOf grete Schydes and of blockes\nGret fyr ayein the grete rockes,\nTo schewe upon the helles hihe,\nSo that the Flete of Grece it sihe.\nAnd so it fell riht as he thoghte:\nThis Flete, which an havene soghte,\nThe bryghte fyres sih a ferr,\nAnd thei hem drowen nerr and nerr,    1040\nAnd wende wel and understode\nHow al that fyr was made for goode,\nTo schewe wher men scholde aryve,\nAnd thiderward thei hasten blyve.\nIn Semblant, as men sein, is guile,\nAnd that was proved thilke while;\nThe Schip, which wende his helpe acroche,\nDrof al to pieces on the roche,\nAnd so ther deden ten or twelve;\nTher mihte noman helpe himselve,    1050\nFor ther thei wenden deth ascape,\nWithouten help here deth was schape.\nThus thei that comen ferst tofore\nUpon the Rockes be forlore,\nBot thurgh the noise and thurgh the cri\nThese othre were al war therby;\nAnd whan the dai began to rowe,\nTho mihten thei the sothe knowe,\nThat wher they wenden frendes finde,\nThei founden frenschipe al behinde.    1060\nThe lond was thanne sone weyved,\nWher that thei hadden be deceived,\nAnd toke hem to the hihe See;\nTherto thei seiden alle yee,\nFro that dai forth and war thei were\nOf that thei hadde assaied there.\nMi Sone, hierof thou miht avise\nHow fraude stant in many wise\nAmonges hem that guile thenke;\nTher is no Scrivein with his enke    1070\nWhich half the fraude wryte can\nThat stant in such a maner man:\nForthi the wise men ne demen\nThe thinges after that thei semen,\nBot after that thei knowe and finde.\nThe Mirour scheweth in his kinde\nAs he hadde al the world withinne,\nAnd is in soth nothing therinne;\nAnd so farth Hate for a throwe:\nTil he a man hath overthrowe,    1080\nSchal noman knowe be his chere\nWhich is avant, ne which arere.\nForthi, mi Sone, thenke on this.\nMi fader, so I wole ywiss;\nAnd if ther more of Wraththe be,\nNow axeth forth per charite,\nAs ye be youre bokes knowe,\nAnd I the sothe schal beknowe.\nMi Sone, thou schalt understonde\nThat yit towardes Wraththe stonde    1090\nOf dedly vices othre tuo:\nAnd forto telle here names so,\nIt is Contek and Homicide,\nThat ben to drede on every side.\nContek, so as the bokes sein,\nFolhast hath to his Chamberlein,\nBe whos conseil al unavised\nIs Pacience most despised,\nTil Homicide with hem meete.\nFro merci thei ben al unmeete,    1100\nAnd thus ben thei the worste of alle\nOf hem whiche unto wraththe falle,\nIn dede bothe and ek in thoght:\nFor thei acompte here wraththe at noght,\nBot if ther be schedinge of blod;\nAnd thus lich to a beste wod\nThei knowe noght the god of lif.\nBe so thei have or swerd or knif\nHere dedly wraththe forto wreke,\nOf Pite list hem noght to speke;    1110\nNon other reson thei ne fonge,\nBot that thei ben of mihtes stronge.\nBot war hem wel in other place,\nWhere every man behoveth grace,\nBot ther I trowe it schal hem faile,\nTo whom no merci mihte availe,\nBot wroghten upon tiraundie,\nThat no pite ne mihte hem plie.\nNow tell, my Sone.\nFader, what?\nIf thou hast be coupable of that.    1120\nMi fader, nay, Crist me forbiede:\nI speke onliche as of the dede,\nOf which I nevere was coupable\nWithoute cause resonable.\nBot this is noght to mi matiere\nOf schrifte, why we sitten hiere;\nFor we ben sett to schryve of love,\nAs we begunne ferst above:\nAnd natheles I am beknowe\nThat as touchende of loves throwe,    1130\nWhan I my wittes overwende,\nMin hertes contek hath non ende,\nBot evere it stant upon debat\nTo gret desese of myn astat\nAs for the time that it lasteth.\nFor whan mi fortune overcasteth\nHire whiel and is to me so strange,\nAnd that I se sche wol noght change,\nThan caste I al the world aboute,\nAnd thenke hou I at home and oute    1140\nHave al my time in vein despended,\nAnd se noght how to ben amended,\nBot rathere forto be empeired,\nAs he that is welnyh despeired:\nFor I ne mai no thonk deserve,\nAnd evere I love and evere I serve,\nAnd evere I am aliche nerr.\nThus, for I stonde in such a wer,\nI am, as who seith, out of herre;\nAnd thus upon miself the werre    1150\nI bringe, and putte out alle pes,\nThat I fulofte in such a res\nAm wery of myn oghne lif.\nSo that of Contek and of strif\nI am beknowe and have ansuerd,\nAs ye, my fader, now have herd.\nMin herte is wonderly begon\nWith conseil, wherof witt is on,\nWhich hath resoun in compaignie;\nAyein the whiche stant partie    1160\nWill, which hath hope of his acord,\nAnd thus thei bringen up descord.\nWitt and resoun conseilen ofte\nThat I myn herte scholde softe,\nAnd that I scholde will remue\nAnd put him out of retenue,\nOr elles holde him under fote:\nFor as thei sein, if that he mote\nHis oghne rewle have upon honde,\nTher schal no witt ben understonde.    1170\nOf hope also thei tellen this,\nThat overal, wher that he is,\nHe set the herte in jeupartie\nWith wihssinge and with fantasie,\nAnd is noght trewe of that he seith,\nSo that in him ther is no feith:\nThus with reson and wit avised\nIs will and hope aldai despised.\nReson seith that I scholde leve\nTo love, wher ther is no leve    1180\nTo spede, and will seith therayein\nThat such an herte is to vilein,\nWhich dar noght love and til he spede,\nLet hope serve at such a nede:\nHe seith ek, where an herte sit\nAl hol governed upon wit,\nHe hath this lyves lust forlore.\nAnd thus myn herte is al totore\nOf such a Contek as thei make:\nBot yit I mai noght will forsake,    1190\nThat he nys Maister of my thoght,\nOr that I spede, or spede noght.\nThou dost, my Sone, ayein the riht;\nBot love is of so gret a miht,\nHis lawe mai noman refuse,\nSo miht thou thee the betre excuse.\nAnd natheles thou schalt be lerned\nThat will scholde evere be governed\nOf reson more than of kinde,\nWherof a tale write I finde.    1200\nA Philosophre of which men tolde\nTher was whilom be daies olde,\nAnd Diogenes thanne he hihte.\nSo old he was that he ne mihte\nThe world travaile, and for the beste\nHe schop him forto take his reste,\nAnd duelte at hom in such a wise,\nThat nyh his hous he let devise\nEndlong upon an Axeltre\nTo sette a tonne in such degre,    1210\nThat he it mihte torne aboute;\nWherof on hed was taken oute,\nFor he therinne sitte scholde\nAnd torne himself so as he wolde,\nTo take their and se the hevene\nAnd deme of the planetes sevene,\nAs he which cowthe mochel what.\nAnd thus fulofte there he sat\nTo muse in his philosophie\nSolein withoute compaignie:    1220\nSo that upon a morwetyde,\nAs thing which scholde so betyde,\nWhan he was set ther as him liste\nTo loke upon the Sonne ariste,\nWherof the propretes he sih,\nIt fell ther cam ridende nyh\nKing Alisandre with a route;\nAnd as he caste his yhe aboute,\nHe sih this Tonne, and what it mente\nHe wolde wite, and thider sente    1230\nA knyht, be whom he mihte it knowe,\nAnd he himself that ilke throwe\nAbod, and hoveth there stille.\nThis kniht after the kinges wille\nWith spore made his hors to gon\nAnd to the tonne he cam anon,\nWher that he fond a man of Age,\nAnd he him tolde the message,\nSuch as the king him hadde bede,\nAnd axeth why in thilke stede    1240\nThe Tonne stod, and what it was.\nAnd he, which understod the cas,\nSat stille and spak no word ayein.\nThe kniht bad speke and seith, \u201cVilein,\nThou schalt me telle, er that I go;\nIt is thi king which axeth so.\u201d\n\u201cMi king,\u201d quod he, \u201cthat were unriht.\u201d\n\u201cWhat is he thanne?\u201d seith the kniht,\n\u201cIs he thi man?\u201d \u201cThat seie I noght,\u201d\nQuod he, \u201cbot this I am bethoght,    1250\nMi mannes man hou that he is.\u201d\n\u201cThou lyest, false cherl, ywiss,\u201d\nThe kniht him seith, and was riht wroth,\nAnd to the king ayein he goth\nAnd tolde him how this man ansuerde.\nThe king, whan he this tale herde,\nBad that thei scholden alle abyde,\nFor he himself wol thider ryde.\nAnd whan he cam tofore the tonne,\nHe hath his tale thus begonne:    1260\n\u201cAlheil,\u201d he seith, \u201cwhat man art thou?\u201d\nQuod he, \u201cSuch on as thou sest now.\u201d\nThe king, which hadde wordes wise,\nHis age wolde noght despise,\nBot seith, \u201cMi fader, I thee preie\nThat thou me wolt the cause seie,\nHow that I am thi mannes man.\u201d\n\u201cSire king,\u201d quod he, \u201cand that I can,\nIf that thou wolt.\u201d \u201cYis,\u201d seith the king.\nQuod he, \u201cThis is the sothe thing:    1270\nSith I ferst resoun understod,\nAnd knew what thing was evel and good,\nThe will which of my bodi moeveth,\nWhos werkes that the god reproeveth,\nI have restreigned everemore,\nAs him which stant under the lore\nOf reson, whos soubgit he is,\nSo that he mai noght don amis:\nAnd thus be weie of covenant\nWill is my man and my servant,    1280\nAnd evere hath ben and evere schal.\nAnd thi will is thi principal,\nAnd hath the lordschipe of thi witt,\nSo that thou cowthest nevere yit\nTake o dai reste of thi labour;\nBot forto ben a conquerour\nOf worldes good, which mai noght laste,\nThou hiest evere aliche faste,\nWher thou no reson hast to winne:\nAnd thus thi will is cause of Sinne,    1290\nAnd is thi lord, to whom thou servest,\nWherof thou litel thonk deservest.\u201d\nThe king of that he thus answerde\nWas nothing wroth, bot whanne he herde\nThe hihe wisdom which he seide,\nWith goodly wordes this he preide,\nThat he him wolde telle his name.\n\u201cI am,\u201d quod he, \u201cthat ilke same,\nThe which men Diogenes calle.\u201d\nTho was the king riht glad withalle,    1300\nFor he hadde often herd tofore\nWhat man he was, so that therfore\nHe seide, \u201cO wise Diogene,\nNow schal thi grete witt be sene;\nFor thou schalt of my yifte have\nWhat worldes thing that thou wolt crave.\u201d\nQuod he, \u201cThanne hove out of mi Sonne,\nAnd let it schyne into mi Tonne;\nFor thou benymst me thilke yifte,\nWhich lith noght in thi miht to schifte:    1310\nNon other good of thee me nedeth.\u201d\nThis king, whom every contre dredeth,\nLo, thus he was enformed there:\nWherof, my Sone, thou miht lere\nHow that thi will schal noght be lieved,\nWhere it is noght of wit relieved.\nAnd thou hast seid thiself er this\nHow that thi will thi maister is;\nThurgh which thin hertes thoght withinne\nIs evere of Contek to beginne,    1320\nSo that it is gretli to drede\nThat it non homicide brede.\nFor love is of a wonder kinde,\nAnd hath hise wittes ofte blinde,\nThat thei fro mannes reson falle;\nBot whan that it is so befalle\nThat will schal the corage lede,\nIn loves cause it is to drede:\nWherof I finde ensample write,\nWhich is behovely forto wite.    1330\nI rede a tale, and telleth this:\nThe Cite which Semiramis\nEnclosed hath with wall aboute,\nOf worthi folk with many a route\nWas enhabited here and there;\nAmong the whiche tuo ther were\nAbove alle othre noble and grete,\nDwellende tho withinne a Strete\nSo nyh togedre, as it was sene,\nThat ther was nothing hem betwene,    1340\nBot wow to wow and wall to wall.\nThis o lord hadde in special\nA Sone, a lusti Bacheler,\nIn al the toun was non his pier:\nThat other hadde a dowhter eke,\nIn al the lond that forto seke\nMen wisten non so faire as sche.\nAnd fell so, as it scholde be,\nThis faire dowhter nyh this Sone\nAs thei togedre thanne wone,    1350\nCupide hath so the thinges schape,\nThat thei ne mihte his hand ascape,\nThat he his fyr on hem ne caste:\nWherof her herte he overcaste\nTo folwe thilke lore and suie\nWhich nevere man yit miht eschuie;\nAnd that was love, as it is happed,\nWhich hath here hertes so betrapped,\nThat thei be alle weies seche\nHow that thei mihten winne a speche,    1360\nHere wofull peine forto lisse.\nWho loveth wel, it mai noght misse,\nAnd namely whan ther be tuo\nOf on acord, how so it go,\nBot if that thei som weie finde;\nFor love is evere of such a kinde\nAnd hath his folk so wel affaited,\nThat howso that it be awaited,\nTher mai noman the pourpos lette:\nAnd thus betwen hem tuo thei sette    1370\nAnd hole upon a wall to make,\nThurgh which thei have her conseil take\nAt alle times, whan thei myhte.\nThis faire Maiden Tisbee hihte,\nAnd he whom that sche loveth hote\nWas Piramus be name hote.\nSo longe here lecoun thei recorden,\nTil ate laste thei acorden\nBe nihtes time forto wende\nAl one out fro the tounes ende,    1380\nWher was a welle under a Tree;\nAnd who cam ferst, or sche or he,\nHe scholde stille there abide.\nSo it befell the nyhtes tide\nThis maiden, which desguised was,\nAl prively the softe pas\nGoth thurgh the large toun unknowe,\nTil that sche cam withinne a throwe\nWher that sche liketh forto duelle,\nAt thilke unhappi freisshe welle,    1390\nWhich was also the Forest nyh.\nWher sche comende a Leoun syh\nInto the feld to take his preie,\nIn haste and sche tho fledde aweie,\nSo as fortune scholde falle,\nFor feere and let hire wympel falle\nNyh to the welle upon therbage.\nThis Leoun in his wilde rage\nA beste, which that he fond oute,\nHath slain, and with his blodi snoute,    1400\nWhan he hath eten what he wolde,\nTo drynke of thilke stremes colde\nCam to the welle, where he fond\nThe wympel, which out of hire hond\nWas falle, and he it hath todrawe,\nBebled aboute and al forgnawe;\nAnd thanne he strawhte him forto drinke\nUpon the freisshe welles brinke,\nAnd after that out of the plein\nHe torneth to the wode ayein.    1410\nAnd Tisbee dorste noght remue,\nBot as a bridd which were in Mue\nWithinne a buissh sche kepte hire clos\nSo stille that sche noght aros;\nUnto hirself and pleigneth ay.\nAnd fell, whil that sche there lay,\nThis Piramus cam after sone\nUnto the welle, and be the Mone\nHe fond hire wimpel blodi there.\nCam nevere yit to mannes Ere    1420\nTidinge, ne to mannes sihte\nMerveile, which so sore aflihte\nA mannes herte, as it tho dede\nTo him, which in the same stede\nWith many a wofull compleignynge\nBegan his handes forto wringe,\nAs he which demeth sikerly\nThat sche be ded: and sodeinly\nHis swerd al nakid out he breide\nIn his folhaste, and thus he seide:    1430\n\u201cI am cause of this felonie,\nSo it is resoun that I die,\nAs sche is ded be cause of me.\u201d\nAnd with that word upon his kne\nHe fell, and to the goddes alle\nUp to the hevene he gan to calle,\nAnd preide, sithen it was so\nThat he may noght his love as tho\nHave in this world, that of her grace\nHe miht hire have in other place,    1440\nFor hiere wolde he noght abide,\nHe seith: bot as it schal betide,\nThe Pomel of his swerd to grounde\nHe sette, and thurgh his herte a wounde\nHe made up to the bare hilte:\nAnd in this wise himself he spilte\nWith his folhaste and deth he nam;\nFor sche withinne a while cam,\nWher he lai ded upon his knif.\nSo wofull yit was nevere lif    1450\nAs Tisbee was, whan sche him sih:\nSche mihte noght o word on hih\nSpeke oute, for hire herte schette,\nThat of hir lif no pris sche sette,\nBot ded swounende doun sche fell.\nTil after, whanne it so befell\nThat sche out of hire traunce awok,\nWith many a wofull pitous lok\nHire yhe alwei among sche caste\nUpon hir love, and ate laste    1460\nSche cawhte breth and seide thus:\n\u201cO thou which cleped art Venus,\nGoddesse of love, and thou, Cupide,\nWhich loves cause hast forto guide,\nI wot now wel that ye be blinde,\nOf thilke unhapp which I now finde\nOnly betwen my love and me.\nThis Piramus, which hiere I se\nBledende, what hath he deserved?\nFor he youre heste hath kept and served,    1470\nAnd was yong and I bothe also:\nHelas, why do ye with ous so?\nYe sette oure herte bothe afyre,\nAnd maden ous such thing desire\nWherof that we no skile cowthe;\nBot thus oure freisshe lusti yowthe\nWithoute joie is al despended,\nWhich thing mai nevere ben amended:\nFor as of me this wol I seie,\nThat me is levere forto deie    1480\nThan live after this sorghful day.\u201d\nAnd with this word, where as he lay,\nHire love in armes sche embraseth,\nHire oghne deth and so pourchaseth\nThat now sche wepte and nou sche kiste,\nTil ate laste, er sche it wiste,\nSo gret a sorwe is to hire falle,\nWhich overgoth hire wittes alle.\nAs sche which mihte it noght asterte,\nThe swerdes point ayein hire herte    1490\nSche sette, and fell doun therupon,\nWherof that sche was ded anon:\nAnd thus bothe on o swerd bledende\nThei weren founde ded liggende.\nNow thou, mi Sone, hast herd this tale,\nBewar that of thin oghne bale\nThou be noght cause in thi folhaste,\nAnd kep that thou thi witt ne waste\nUpon thi thoght in aventure,\nWherof thi lyves forfeture    1500\nMai falle: and if thou have so thoght\nEr this, tell on and hyde it noght.\nMi fader, upon loves side\nMi conscience I woll noght hyde,\nHow that for love of pure wo\nI have ben ofte moeved so,\nThat with my wisshes if I myhte,\nA thousand times, I yow plyhte,\nI hadde storven in a day;\nAnd therof I me schryve may,    1510\nThough love fully me ne slowh,\nMi will to deie was ynowh,\nSo am I of my will coupable:\nAnd yit is sche noght merciable,\nWhich mai me yive lif and hele.\nBot that hir list noght with me dele,\nI wot be whos conseil it is,\nAnd him wolde I long time er this,\nAnd yit I wolde and evere schal,\nSlen and destruie in special.    1520\nThe gold of nyne kinges londes\nNe scholde him save fro myn hondes,\nIn my pouer if that he were;\nBot yit him stant of me no fere\nFor noght that evere I can manace.\nHe is the hindrere of mi grace,\nTil he be ded I mai noght spede;\nSo mot I nedes taken hiede\nAnd schape how that he were aweie,\nIf I therto mai finde a weie.    1530\nMi Sone, tell me now forthi,\nWhich is that mortiel enemy\nThat thou manacest to be ded.\nMi fader, it is such a qwed,\nThat wher I come, he is tofore,\nAnd doth so, that mi cause is lore.\nWhat is his name?\nIt is Daunger,\nWhich is mi ladi consailer:\nFor I was nevere yit so slyh,\nTo come in eny place nyh    1540\nWher as sche was be nyht or day,\nThat Danger ne was redy ay,\nWith whom for speche ne for mede\nYit mihte I nevere of love spede;\nFor evere this I finde soth,\nAl that my ladi seith or doth\nTo me, Daunger schal make an ende,\nAnd that makth al mi world miswende:\nAnd evere I axe his help, bot he\nMai wel be cleped sanz pite;    1550\nFor ay the more I to him bowe,\nThe lasse he wol my tale alowe.\nHe hath mi ladi so englued,\nSche wol noght that he be remued;\nFor evere he hangeth on hire Seil,\nAnd is so prive of conseil,\nThat evere whanne I have oght bede,\nI finde Danger in hire stede\nAnd myn ansuere of him I have;\nBot for no merci that I crave,    1560\nOf merci nevere a point I hadde.\nI finde his ansuere ay so badde,\nThat werse mihte it nevere be:\nAnd thus betwen Danger and me\nIs evere werre til he dye.\nBot mihte I ben of such maistrie,\nThat I Danger hadde overcome,\nWith that were al my joie come.\nThus wolde I wonde for no Sinne,\nNe yit for al this world to winne;    1570\nIf that I mihte finde a sleyhte,\nTo leie al myn astat in weyhte,\nI wolde him fro the Court dissevere,\nSo that he come ayeinward nevere.\nTherfore I wisshe and wolde fain\nThat he were in som wise slain;\nFor while he stant in thilke place,\nNe gete I noght my ladi grace.\nThus hate I dedly thilke vice,\nAnd wolde he stode in non office    1580\nIn place wher mi ladi is;\nFor if he do, I wot wel this,\nThat owther schal he deie or I\nWithinne a while; and noght forthi\nOn my ladi fulofte I muse,\nHow that sche mai hirself excuse,\nIf that I deie in such a plit.\nMe thenkth sche mihte noght be qwyt\nThat sche ne were an homicide:\nAnd if it scholde so betide,    1590\nAs god forbiede it scholde be,\nBe double weie it is pite.\nFor I, which al my will and witt\nHave yove and served evere yit,\nAnd thanne I scholde in such a wise\nIn rewardinge of my servise\nBe ded, me thenkth it were a rowthe:\nAnd furthermor, to telle trowthe,\nSche, that hath evere be wel named,\nWere worthi thanne to be blamed    1600\nAnd of reson to ben appeled,\nWhan with o word sche mihte have heled\nA man, and soffreth him so deie.\nHa, who sawh evere such a weie?\nHa, who sawh evere such destresse?\nWithoute pite gentilesse,\nWithoute mercy wommanhede,\nThat wol so quyte a man his mede,\nWhich evere hath be to love trewe.\nMi goode fader, if ye rewe    1610\nUpon mi tale, tell me now,\nAnd I wol stinte and herkne yow.\nMi Sone, attempre thi corage\nFro Wraththe, and let thin herte assuage:\nFor who so wole him underfonge,\nHe mai his grace abide longe,\nEr he of love be received;\nAnd ek also, bot it be weyved,\nTher mihte mochel thing befalle,\nThat scholde make a man to falle    1620\nFro love, that nevere afterward\nNe durste he loke thiderward.\nIn harde weies men gon softe,\nAnd er thei clymbe avise hem ofte:\nMen sen alday that rape reweth;\nAnd who so wicked Ale breweth,\nFulofte he mot the werse drinke:\nBetre is to flete than to sincke;\nBetre is upon the bridel chiewe\nThanne if he felle and overthrewe,    1630\nThe hors and stikede in the Myr:\nTo caste water in the fyr\nBetre is than brenne up al the hous:\nThe man which is malicious\nAnd folhastif, fulofte he falleth,\nAnd selden is whan love him calleth.\nForthi betre is to soffre a throwe\nThan be to wilde and overthrowe;\nSuffrance hath evere be the beste\nTo wissen him that secheth reste:    1640\nAnd thus, if thou wolt love and spede,\nMi Sone, soffre, as I the rede.\nWhat mai the Mous ayein the Cat?\nAnd for this cause I axe that,\nWho mai to love make a werre,\nThat he ne hath himself the werre?\nLove axeth pes and evere schal,\nAnd who that fihteth most withal\nSchal lest conquere of his emprise:\nFor this thei tellen that ben wise,    1650\nWicke is to stryve and have the werse;\nTo hasten is noght worth a kerse;\nThing that a man mai noght achieve,\nThat mai noght wel be don at Eve,\nIt mot abide til the morwe.\nNe haste noght thin oghne sorwe,\nMi Sone, and tak this in thi witt,\nHe hath noght lost that wel abitt.\nEnsample that it falleth thus,\nThou miht wel take of Piramus,    1660\nWhan he in haste his swerd outdrowh\nAnd on the point himselve slowh\nFor love of Tisbee pitously,\nFor he hire wympel fond blody\nAnd wende a beste hire hadde slain;\nWher as him oghte have be riht fain,\nFor sche was there al sauf beside:\nBot for he wolde noght abide,\nThis meschief fell. Forthi be war,\nMi Sone, as I the warne dar,    1670\nDo thou nothing in such a res,\nFor suffrance is the welle of Pes.\nThogh thou to loves Court poursuie,\nYit sit it wel that thou eschuie\nThat thou the Court noght overhaste,\nFor so miht thou thi time waste;\nBot if thin happ therto be schape,\nIt mai noght helpe forto rape.\nTherfore attempre thi corage;\nFolhaste doth non avantage,    1680\nBot ofte it set a man behinde\nIn cause of love, and that I finde\nBe olde ensample, as thou schalt hiere,\nTouchende of love in this matiere.\nA Maiden whilom ther was on,\nWhich Daphne hihte, and such was non\nOf beaute thanne, as it was seid.\nPhebus his love hath on hire leid,\nAnd therupon to hire he soghte\nIn his folhaste, and so besoghte,    1690\nThat sche with him no reste hadde;\nFor evere upon hire love he gradde,\nAnd sche seide evere unto him nay.\nSo it befell upon a dai,\nCupide, which hath every chance\nOf love under his governance,\nSyh Phebus hasten him so sore:\nAnd for he scholde him haste more,\nAnd yit noght speden ate laste,\nA dart thurghout his herte he caste,    1700\nWhich was of gold and al afyre,\nThat made him manyfold desire\nOf love more thanne he dede.\nTo Daphne ek in the same stede\nA dart of Led he caste and smot,\nWhich was al cold and nothing hot.\nAnd thus Phebus in love brenneth,\nAnd in his haste aboute renneth,\nTo loke if that he mihte winne;\nBot he was evere to beginne,    1710\nFor evere awei fro him sche fledde,\nSo that he nevere his love spedde.\nAnd forto make him full believe\nThat no Folhaste mihte achieve\nTo gete love in such degree,\nThis Daphne into a lorer tre\nWas torned, which is evere grene,\nIn tokne, as yit it mai be sene,\nThat sche schal duelle a maiden stille,\nAnd Phebus failen of his wille.    1720\nBe suche ensamples, as thei stonde,\nMi Sone, thou miht understonde,\nTo hasten love is thing in vein,\nWhan that fortune is therayein.\nTo take where a man hath leve\nGood is, and elles he mot leve;\nFor whan a mannes happes failen,\nTher is non haste mai availen.\nMi fader, grant merci of this:\nBot while I se mi ladi is    1730\nNo tre, but halt hire oghne forme,\nTher mai me noman so enforme,\nTo whether part fortune wende,\nThat I unto mi lyves ende\nNe wol hire serven everemo.\nMi Sone, sithen it is so,\nI seie nomor; bot in this cas\nBewar how it with Phebus was.\nNoght only upon loves chance,\nBot upon every governance    1740\nWhich falleth unto mannes dede,\nFolhaste is evere forto drede,\nAnd that a man good consail take,\nEr he his pourpos undertake,\nFor consail put Folhaste aweie.\nNow goode fader, I you preie,\nThat forto wisse me the more,\nSom good ensample upon this lore\nYe wolden telle of that is write,\nThat I the betre mihte wite    1750\nHow I Folhaste scholde eschuie,\nAnd the wisdom of conseil suie.\nMi Sone, that thou miht enforme\nThi pacience upon the forme\nOf old essamples, as thei felle,\nNow understond what I schal telle.\nWhan noble Troie was belein\nAnd overcome, and hom ayein\nThe Gregois torned fro the siege,\nThe kinges founde here oghne liege    1760\nIn manye places, as men seide,\nThat hem forsoke and desobeide.\nAmong the whiche fell this cas\nTo Demephon and Athemas,\nThat weren kinges bothe tuo,\nAnd bothe weren served so:\nHere lieges wolde hem noght receive,\nSo that thei mote algates weyve\nTo seche lond in other place,\nFor there founde thei no grace.    1770\nWherof they token hem to rede,\nAnd soghten frendes ate nede,\nAnd ech of hem asseureth other\nTo helpe as to his oghne brother,\nTo vengen hem of thilke oultrage\nAnd winne ayein here heritage.\nAnd thus thei ryde aboute faste\nTo gete hem help, and ate laste\nThei hadden pouer sufficant,\nAnd maden thanne a covenant,    1780\nThat thei ne scholden no lif save,\nNe prest, ne clerc, ne lord, ne knave,\nNe wif, ne child, of that thei finde,\nWhich berth visage of mannes kinde,\nSo that no lif schal be socoured,\nBot with the dedly swerd devoured:\nIn such Folhaste here ordinance\nThei schapen forto do vengance.\nWhan this pourpos was wist and knowe\nAmong here host, tho was ther blowe    1790\nOf wordes many a speche aboute:\nOf yonge men the lusti route\nWere of this tale glad ynowh,\nTher was no care for the plowh;\nAs thei that weren Folhastif,\nThei ben acorded to the strif,\nAnd sein it mai noght be to gret\nTo vengen hem of such forfet:\nThus seith the wilde unwise tonge\nOf hem that there weren yonge.    1800\nBot Nestor, which was old and hor,\nThe salve sih tofore the sor,\nAs he that was of conseil wys:\nSo that anon be his avis\nTher was a prive conseil nome.\nThe lordes ben togedre come;\nThis Demephon and Athemas\nHere pourpos tolden, as it was;\nThei sieten alle stille and herde,\nWas non bot Nestor hem ansuerde.    1810\nHe bad hem, if thei wolde winne,\nThey scholden se, er thei beginne,\nHere ende, and sette here ferste entente,\nThat thei hem after ne repente:\nAnd axeth hem this questioun,\nTo what final conclusioun\nThei wolde regne Kinges there,\nIf that no poeple in londe were;\nAnd seith, it were a wonder wierde\nTo sen a king become an hierde,    1820\nWher no lif is bot only beste\nUnder the liegance of his heste;\nFor who that is of man no king,\nThe remenant is as no thing.\nHe seith ek, if the pourpos holde\nTo sle the poeple, as thei tuo wolde,\nWhan thei it mihte noght restore,\nAl Grece it scholde abegge sore,\nTo se the wilde beste wone\nWher whilom duelte a mannes Sone:    1830\nAnd for that cause he bad hem trete,\nAnd stinte of the manaces grete.\nBetre is to winne be fair speche,\nHe seith, than such vengance seche;\nFor whanne a man is most above,\nHim nedeth most to gete him love.\nWhan Nestor hath his tale seid,\nAyein him was no word withseid;\nIt thoghte hem alle he seide wel:\nAnd thus fortune hire dedly whiel    1840\nFro werre torneth into pes.\nBot forth thei wenten natheles;\nAnd whan the Contres herde sein\nHow that here kinges be besein\nOf such a pouer as thei ladde,\nWas non so bold that hem ne dradde,\nAnd forto seche pes and grith\nThei sende and preide anon forthwith,\nSo that the kinges ben appesed,\nAnd every mannes herte is esed;    1850\nAl was foryete and noght recorded.\nAnd thus thei ben togedre acorded;\nThe kinges were ayein received,\nAnd pes was take and wraththe weived,\nAnd al thurgh conseil which was good\nOf him that reson understod.\nBe this ensample, Sone, attempre\nThin herte and let no will distempre\nThi wit, and do nothing be myht\nWhich mai be do be love and riht.    1860\nFolhaste is cause of mochel wo;\nForthi, mi Sone, do noght so.\nAnd as touchende of Homicide\nWhich toucheth unto loves side,\nFulofte it falleth unavised\nThurgh will, which is noght wel assised,\nWhan wit and reson ben aweie\nAnd that Folhaste is in the weie,\nWherof hath falle gret vengance.\nForthi tak into remembrance    1870\nTo love in such a maner wise\nThat thou deserve no juise:\nFor wel I wot, thou miht noght lette,\nThat thou ne schalt thin herte sette\nTo love, wher thou wolt or non;\nBot if thi wit be overgon,\nSo that it torne into malice,\nTher wot noman of thilke vice,\nWhat peril that ther mai befalle:\nWherof a tale amonges alle,    1880\nWhich is gret pite forto hiere,\nI thenke forto tellen hiere,\nThat thou such moerdre miht withstonde,\nWhan thou the tale hast understonde.\nOf Troie at thilke noble toun,\nWhos fame stant yit of renoun\nAnd evere schal to mannes Ere,\nThe Siege laste longe there,\nEr that the Greks it mihten winne,\nWhil Priamus was king therinne;    1890\nBot of the Greks that lyhe aboute\nAgamenon ladde al the route.\nThis thing is knowen overal,\nBot yit I thenke in special\nTo my matiere therupon\nTelle in what wise Agamenon,\nThurgh chance which mai noght be weived,\nOf love untrewe was deceived.\nAn old sawe is, \u201cWho that is slyh\nIn place where he mai be nyh,    1900\nHe makth the ferre Lieve loth\u201d:\nOf love and thus fulofte it goth.\nTher while Agamenon batailleth\nTo winne Troie, and it assailleth,\nFro home and was long time ferr,\nEgistus drowh his qweene nerr,\nAnd with the leiser which he hadde\nThis ladi at his wille he ladde:\nClimestre was hire rihte name,\nSche was therof gretli to blame,    1910\nTo love there it mai noght laste.\nBot fell to meschief ate laste;\nFor whan this noble worthi kniht\nFro Troie cam, the ferste nyht\nThat he at home abedde lay,\nEgistus, longe er it was day,\nAs this Climestre him hadde asent,\nAnd weren bothe of on assent,\nBe treson slowh him in his bedd.\nBot moerdre, which mai noght ben hedd,    1920\nSprong out to every mannes Ere,\nWherof the lond was full of fere.\nAgamenon hath be this qweene\nA Sone, and that was after sene;\nBot yit as thanne he was of yowthe,\nA babe, which no reson cowthe,\nAnd as godd wolde, it fell him thus.\nA worthi kniht Taltabius\nThis yonge child hath in kepinge,\nAnd whan he herde of this tidinge,    1930\nOf this treson, of this misdede,\nHe gan withinne himself to drede,\nIn aunter if this false Egiste\nUpon him come, er he it wiste,\nTo take and moerdre of his malice\nThis child, which he hath to norrice:\nAnd for that cause in alle haste\nOut of the lond he gan him haste\nAnd to the king of Crete he strawhte\nAnd him this yonge lord betawhte,    1940\nAnd preide him for his fader sake\nThat he this child wolde undertake\nAnd kepe him til he be of Age,\nSo as he was of his lignage;\nAnd tolde him over al the cas,\nHow that his fadre moerdred was,\nAnd hou Egistus, as men seide,\nWas king, to whom the lond obeide.\nAnd whanne Ydomeneux the king\nHath understondinge of this thing,    1950\nWhich that this kniht him hadde told,\nHe made sorwe manyfold,\nAnd tok this child into his warde,\nAnd seide he wolde him kepe and warde,\nTil that he were of such a myht\nTo handle a swerd and ben a knyht,\nTo venge him at his oghne wille.\nAnd thus Horestes duelleth stille,\nSuch was the childes rihte name,\nWhich after wroghte mochel schame    1960\nIn vengance of his fader deth.\nThe time of yeres overgeth,\nThat he was man of brede and lengthe,\nOf wit, of manhod and of strengthe,\nA fair persone amonges alle.\nAnd he began to clepe and calle,\nAs he which come was to manne,\nUnto the King of Crete thanne,\nPreiende that he wolde him make\nA kniht and pouer with him take,    1970\nFor lengere wolde he noght beleve,\nHe seith, bot preith the king of leve\nTo gon and cleyme his heritage\nAnd vengen him of thilke oultrage\nWhich was unto his fader do.\nThe king assenteth wel therto,\nWith gret honour and knyht him makth,\nAnd gret pouer to him betakth,\nAnd gan his journe forto caste:\nSo that Horestes ate laste    1980\nHis leve tok and forth he goth.\nAs he that was in herte wroth,\nHis ferste pleinte to bemene,\nUnto the Cite of Athene\nHe goth him forth and was received,\nSo there was he noght deceived.\nThe Duc and tho that weren wise\nThei profren hem to his servise;\nAnd he hem thonketh of here profre\nAnd seith himself he wol gon offre    1990\nUnto the goddes for his sped,\nAs alle men him yeven red.\nSo goth he to the temple forth:\nOf yiftes that be mochel worth\nHis sacrifice and his offringe\nHe made; and after his axinge\nHe was ansuerd, if that he wolde\nHis stat recovere, thanne he scholde\nUpon his Moder do vengance\nSo cruel, that the remembrance    2000\nTherof mihte everemore abide,\nAs sche that was an homicide\nAnd of hire oghne lord Moerdrice.\nHorestes, which of thilke office\nWas nothing glad, as thanne he preide\nUnto the goddes there and seide\nThat thei the juggement devise,\nHow sche schal take the juise.\nAnd therupon he hadde ansuere,\nThat he hire Pappes scholde of tere    2010\nOut of hire brest his oghne hondes,\nAnd for ensample of alle londes\nWith hors sche scholde be todrawe,\nTil houndes hadde hire bones gnawe\nWithouten eny sepulture:\nThis was a wofull aventure.\nAnd whan Horestes hath al herd,\nHow that the goddes have ansuerd,\nForth with the strengthe which he ladde\nThe Duc and his pouer he hadde,    2020\nAnd to a Cite forth thei gon,\nThe which was cleped Cropheon,\nWhere as Phoieus was lord and Sire,\nWhich profreth him withouten hyre\nHis help and al that he mai do,\nAs he that was riht glad therto,\nTo grieve his mortiel enemy:\nAnd tolde hem certein cause why,\nHow that Egiste in Mariage\nHis dowhter whilom of full Age    2030\nForlai, and afterward forsok,\nWhan he Horestes Moder tok.\nMen sein, \u201cOld Senne newe schame\u201d:\nThus more and more aros the blame\nAyein Egiste on every side.\nHorestes with his host to ride\nBegan, and Phoieus with hem wente;\nI trowe Egiste him schal repente.\nThei riden forth unto Micene,\nWher lay Climestre thilke qweene,    2040\nThe which Horestes moder is:\nAnd whan sche herde telle of this,\nThe gates weren faste schet,\nAnd thei were of here entre let.\nAnon this Cite was withoute\nBelein and sieged al aboute,\nAnd evere among thei it assaile,\nFro day to nyht and so travaile,\nTil ate laste thei it wonne;\nTho was ther sorwe ynowh begonne.    2050\nHorestes dede his moder calle\nAnon tofore the lordes alle\nAnd ek tofor the poeple also,\nTo hire and tolde his tale tho,\nAnd seide, \u201cO cruel beste unkinde,\nHow mihtest thou thin herte finde,\nFor eny lust of loves drawhte,\nThat thou acordest to the slawhte\nOf him which was thin oghne lord?\nThi treson stant of such record,    2060\nThou miht thi werkes noght forsake;\nSo mot I for mi fader sake\nVengance upon thi bodi do,\nAs I comanded am therto.\nUnkindely for thou hast wroght,\nUnkindeliche it schal be boght,\nThe Sone schal the Moder sle,\nFor that whilom thou seidest yee\nTo that thou scholdest nay have seid.\u201d\nAnd he with that his hond hath leid    2070\nUpon his Moder brest anon,\nAnd rente out fro the bare bon\nHire Pappes bothe and caste aweie\nAmiddes in the carte weie,\nAnd after tok the dede cors\nAnd let it drawe awey with hors\nUnto the hound and to the raven;\nSche was non other wise graven.\nEgistus, which was elles where,\nTidinges comen to his Ere    2080\nHow that Micenes was belein,\nBot what was more herd he noght sein;\nWith gret manace and mochel bost\nHe drowh pouer and made an host\nAnd cam in rescousse of the toun.\nBot al the sleyhte of his tresoun\nHorestes wiste it be aspie,\nAnd of his men a gret partie\nHe made in buisshement abide,\nTo waite on him in such a tide    2090\nThat he ne mihte here hond ascape:\nAnd in this wise as he hath schape\nThe thing befell, so that Egiste\nWas take, er he himself it wiste,\nAnd was forth broght hise hondes bounde,\nAs whan men han a tretour founde.\nAnd tho that weren with him take,\nWhiche of tresoun were overtake,\nTogedre in o sentence falle;\nBot false Egiste above hem alle    2100\nWas demed to diverse peine,\nThe worste that men cowthe ordeigne,\nAnd so forth after be the lawe\nHe was unto the gibet drawe,\nWhere he above alle othre hongeth,\nAs to a tretour it belongeth.\nTho fame with hire swifte wynges\nAboute flyh and bar tidinges,\nAnd made it cowth in alle londes\nHow that Horestes with hise hondes    2110\nClimestre his oghne Moder slowh.\nSome sein he dede wel ynowh,\nAnd som men sein he dede amis,\nDiverse opinion ther is:\nThat sche is ded thei speken alle,\nBot pleinli hou it is befalle,\nThe matiere in so litel throwe\nIn soth ther mihte noman knowe\nBot thei that weren ate dede:\nAnd comunliche in every nede    2120\nThe worste speche is rathest herd\nAnd lieved, til it be ansuerd.\nThe kinges and the lordes grete\nBegonne Horestes forto threte\nTo puten him out of his regne:\n\u201cHe is noght worthi forto regne,\nThe child which slowh his moder so,\u201d\nThei saide; and therupon also\nThe lordes of comun assent\nA time sette of parlement,    2130\nAnd to Athenes king and lord\nTogedre come of on accord,\nTo knowe hou that the sothe was:\nSo that Horestes in this cas\nThei senden after, and he com.\nKing Menelay the wordes nom\nAnd axeth him of this matiere:\nAnd he, that alle it mihten hiere,\nAnsuerde and tolde his tale alarge,\nAnd hou the goddes in his charge    2140\nComanded him in such a wise\nHis oghne hond to do juise.\nAnd with this tale a Duc aros,\nWhich was a worthi kniht of los,\nHis name was Menesteus,\nAnd seide unto the lordes thus:\n\u201cThe wreeche which Horeste dede,\nIt was thing of the goddes bede,\nAnd nothing of his crualte;\nAnd if ther were of mi degree    2150\nIn al this place such a kniht\nThat wolde sein it was no riht,\nI wole it with my bodi prove.\u201d\nAnd therupon he caste his glove,\nAnd ek this noble Duc alleide\nFul many an other skile, and seide\nSche hadde wel deserved wreche,\nFerst for the cause of Spousebreche,\nAnd after wroghte in such a wise\nThat al the world it oghte agrise,    2160\nWhan that sche for so foul a vice\nWas of hire oghne lord moerdrice.\nThei seten alle stille and herde,\nBot therto was noman ansuerde,\nIt thoghte hem alle he seide skile,\nTher is noman withseie it wile;\nWhan thei upon the reson musen,\nHorestes alle thei excusen:\nSo that with gret solempnete\nHe was unto his dignete    2170\nReceived, and coroned king.\nAnd tho befell a wonder thing:\nEgiona, whan sche this wiste,\nWhich was the dowhter of Egiste\nAnd Soster on the moder side\nTo this Horeste, at thilke tide,\nWhan sche herde how hir brother spedde,\nFor pure sorwe, which hire ledde,\nThat he ne hadde ben exiled,\nSche hath hire oghne lif beguiled    2180\nAnon and hyng hireselve tho.\nIt hath and schal ben everemo,\nTo moerdre who that wole assente,\nHe mai noght faille to repente:\nThis false Egiona was on,\nWhich forto moerdre Agamenon\nYaf hire acord and hire assent,\nSo that be goddes juggement,\nThogh that non other man it wolde,\nSche tok hire juise as sche scholde;    2190\nAnd as sche to an other wroghte,\nVengance upon hireself sche soghte,\nAnd hath of hire unhappi wit\nA moerdre with a moerdre quit.\nSuch is of moerdre the vengance.\nForthi, mi Sone, in remembrance\nOf this ensample tak good hiede:\nFor who that thenkth his love spiede\nWith moerdre, he schal with worldes schame\nHimself and ek his love schame.    2200\nMi fader, of this aventure\nWhich ye have told, I you assure\nMin herte is sory forto hiere,\nBot only for I wolde lere\nWhat is to done, and what to leve.\nAnd over this now be your leve,\nThat ye me wolden telle I preie,\nIf ther be lieffull eny weie\nWithoute Senne a man to sle.\nMi Sone, in sondri wise ye.    2210\nWhat man that is of traiterie,\nOf moerdre or elles robberie\nAtteint, the jugge schal noght lette,\nBot he schal slen of pure dette,\nAnd doth gret Senne, if that he wonde.\nFor who that lawe hath upon honde,\nAnd spareth forto do justice\nFor merci, doth noght his office,\nThat he his mercy so bewareth,\nWhan for o schrewe which he spareth    2220\nA thousand goode men he grieveth:\nWith such merci who that believeth\nTo plese god, he is deceived,\nOr elles resoun mot be weyved.\nThe lawe stod er we were bore,\nHow that a kinges swerd is bore\nIn signe that he schal defende\nHis trewe poeple and make an ende\nOf suche as wolden hem devoure.\nLo thus, my Sone, to socoure    2230\nThe lawe and comun riht to winne,\nA man mai sle withoute Sinne,\nAnd do therof a gret almesse,\nSo forto kepe rihtwisnesse.\nAnd over this for his contre\nIn time of werre a man is fre\nHimself, his hous and ek his lond\nDefende with his oghne hond,\nAnd slen, if that he mai no bet,\nAfter the lawe which is set.    2240\nNow, fader, thanne I you beseche\nOf hem that dedly werres seche\nIn worldes cause and scheden blod,\nIf such an homicide is good.\nMi Sone, upon thi question\nThe trowthe of myn opinion,\nAls ferforth as my wit arecheth\nAnd as the pleine lawe techeth,\nI woll thee telle in evidence,\nTo rewle with thi conscience.    2250\nThe hihe god of his justice\nThat ilke foule horrible vice\nOf homicide he hath forbede,\nBe Moises as it was bede.\nWhan goddes Sone also was bore,\nHe sende hise anglis doun therfore,\nWhom the Schepherdes herden singe,\nPes to the men of welwillinge\nIn erthe be among ous here.\nSo forto speke in this matiere    2260\nAfter the lawe of charite,\nTher schal no dedly werre be:\nAnd ek nature it hath defended\nAnd in hir lawe pes comended,\nWhich is the chief of mannes welthe,\nOf mannes lif, of mannes helthe.\nBot dedly werre hath his covine\nOf pestilence and of famine,\nOf poverte and of alle wo,\nWherof this world we blamen so,    2270\nWhich now the werre hath under fote,\nTil god himself therof do bote.\nFor alle thing which god hath wroght\nIn Erthe, werre it bringth to noght:\nThe cherche is brent, the priest is slain,\nThe wif, the maide is ek forlain,\nThe lawe is lore and god unserved:\nI not what mede he hath deserved\nThat suche werres ledeth inne.\nIf that he do it forto winne,    2280\nFerst to acompte his grete cost\nForth with the folk that he hath lost,\nAs to the wordes rekeninge\nTher schal he finde no winnynge;\nAnd if he do it to pourchace\nThe hevene mede, of such a grace\nI can noght speke, and natheles\nCrist hath comanded love and pes,\nAnd who that worcheth the revers,\nI trowe his mede is ful divers.    2290\nAnd sithen thanne that we finde\nThat werres in here oghne kinde\nBen toward god of no decerte,\nAnd ek thei bringen in poverte\nOf worldes good, it is merveile\nAmong the men what it mai eyle,\nThat thei a pes ne conne sette.\nI trowe Senne be the lette,\nAnd every mede of Senne is deth;\nSo wot I nevere hou that it geth:    2300\nBot we that ben of o believe\nAmong ousself, this wolde I lieve,\nThat betre it were pes to chese,\nThan so be double weie lese.\nI not if that it now so stonde,\nBot this a man mai understonde,\nWho that these olde bokes redeth,\nThat coveitise is on which ledeth,\nAnd broghte ferst the werres inne.\nAt Grece if that I schal beginne,    2310\nTher was it proved hou it stod:\nTo Perce, which was ful of good,\nThei maden werre in special,\nAnd so thei deden overal,\nWher gret richesse was in londe,\nSo that thei leften nothing stonde\nUnwerred, bot onliche Archade.\nFor there thei no werres made,\nBe cause it was bareigne and povere,\nWherof thei mihten noght recovere;    2320\nAnd thus poverte was forbore,\nHe that noght hadde noght hath lore.\nBot yit it is a wonder thing,\nWhan that a riche worthi king,\nOr other lord, what so he be,\nWol axe and cleyme proprete\nIn thing to which he hath no riht,\nBot onliche of his grete miht:\nFor this mai every man wel wite,\nThat bothe kinde and lawe write    2330\nExpressly stonden therayein.\nBot he mot nedes somwhat sein,\nAlthogh ther be no reson inne,\nWhich secheth cause forto winne:\nFor wit that is with will oppressed,\nWhan coveitise him hath adressed,\nAnd alle resoun put aweie,\nHe can wel finde such a weie\nTo werre, where as evere him liketh,\nWherof that he the world entriketh,    2340\nThat many a man of him compleigneth:\nBot yit alwei som cause he feigneth,\nAnd of his wrongful herte he demeth\nThat al is wel, what evere him semeth,\nBe so that he mai winne ynowh.\nFor as the trew man to the plowh\nOnly to the gaignage entendeth,\nRiht so the werreiour despendeth\nHis time and hath no conscience.\nAnd in this point for evidence    2350\nOf hem that suche werres make,\nThou miht a gret ensample take,\nHow thei her tirannie excusen\nOf that thei wrongfull werres usen,\nAnd how thei stonde of on acord,\nThe Souldeour forth with the lord,\nThe povere man forth with the riche,\nAs of corage thei ben liche,\nTo make werres and to pile\nFor lucre and for non other skyle:    2360\nWherof a propre tale I rede,\nAs it whilom befell in dede.\nOf him whom al this Erthe dradde,\nWhan he the world so overladde\nThurgh werre, as it fortuned is,\nKing Alisandre, I rede this;\nHow in a Marche, where he lay,\nIt fell per chance upon a day\nA Rovere of the See was nome,\nWhich many a man hadde overcome    2370\nAnd slain and take here good aweie:\nThis Pilour, as the bokes seie,\nA famous man in sondri stede\nWas of the werkes whiche he dede.\nThis Prisoner tofor the king\nWas broght, and there upon this thing\nIn audience he was accused:\nAnd he his dede hath noght excused,\nBot preith the king to don him riht,\nAnd seith, \u201cSire, if I were of miht,    2380\nI have an herte lich to thin;\nFor if the pouer were myn,\nMi will is most in special\nTo rifle and geten overal\nThe large worldes good aboute.\nBot for I lede a povere route\nAnd am, as who seith, at meschief,\nThe name of Pilour and of thief\nI bere; and thou, which routes grete\nMiht lede and take thi beyete,    2390\nAnd dost riht as I wolde do,\nThi name is nothing cleped so,\nBot thou art named Emperour.\nOure dedes ben of o colour\nAnd in effect of o decerte,\nBot thi richesse and my poverte\nTho ben noght taken evene liche.\nAnd natheles he that is riche\nThis dai, tomorwe he mai be povere;\nAnd in contraire also recovere    2400\nA povere man to gret richesse\nMen sen: forthi let rihtwisnesse\nBe peised evene in the balance.\nThe king his hardi contienance\nBehield, and herde hise wordes wise,\nAnd seide unto him in this wise:\n\u201cThin ansuere I have understonde,\nWherof my will is, that thou stonde\nIn mi service and stille abide.\u201d\nAnd forth withal the same tide    2410\nHe hath him terme of lif withholde,\nThe mor and for he schal ben holde,\nHe made him kniht and yaf him lond,\nWhich afterward was of his hond\nAnd orped kniht in many a stede,\nAnd gret prouesce of armes dede,\nAs the Croniqes it recorden.\nAnd in this wise thei acorden,\nThe whiche of o condicioun\nBe set upon destruccioun:    2420\nSuch Capitein such retenue.\nBot forto se to what issue\nThe thing befalleth ate laste,\nIt is gret wonder that men caste\nHere herte upon such wrong to winne,\nWher no beyete mai ben inne,\nAnd doth desese on every side:\nBot whan reson is put aside\nAnd will governeth the corage,\nThe faucon which that fleth ramage    2430\nAnd soeffreth nothing in the weie,\nWherof that he mai take his preie,\nIs noght mor set upon ravine,\nThan thilke man which his covine\nHath set in such a maner wise:\nFor al the world ne mai suffise\nTo will which is noght resonable.\nWherof ensample concordable\nLich to this point of which I meene,\nWas upon Alisandre sene,    2440\nWhich hadde set al his entente,\nSo as fortune with him wente,\nThat reson mihte him non governe,\nBot of his will he was so sterne,\nThat al the world he overran\nAnd what him list he tok and wan.\nIn Ynde the superiour\nWhan that he was ful conquerour,\nAnd hadde his wilful pourpos wonne\nOf al this Erthe under the Sonne,    2450\nThis king homward to Macedoine,\nWhan that he cam to Babiloine,\nAnd wende most in his Empire,\nAs he which was hol lord and Sire,\nIn honour forto be received,\nMost sodeinliche he was deceived,\nAnd with strong puison envenimed.\nAnd as he hath the world mistimed\nNoght as he scholde with his wit,\nNoght as he wolde it was aquit.    2460\nThus was he slain that whilom slowh,\nAnd he which riche was ynowh\nThis dai, tomorwe he hadde noght:\nAnd in such wise as he hath wroght\nIn destorbance of worldes pes,\nHis werre he fond thanne endeles,\nIn which for evere desconfit\nHe was. Lo now, for what profit\nOf werre it helpeth forto ryde,\nFor coveitise and worldes pride    2470\nTo sle the worldes men aboute,\nAs bestes whiche gon theroute.\nFor every lif which reson can\nOghth wel to knowe that a man\nNe scholde thurgh no tirannie\nLich to these othre bestes die,\nTil kinde wolde for him sende.\nI not hou he it mihte amende,\nWhich takth awei for everemore\nThe lif that he mai noght restore.    2480\nForthi, mi Sone, in alle weie\nBe wel avised, I thee preie,\nOf slawhte er that thou be coupable\nWithoute cause resonable.\nMi fader, understonde it is,\nThat ye have seid; bot over this\nI prei you tell me nay or yee,\nTo passe over the grete See\nTo werre and sle the Sarazin,\nIs that the lawe?\nSone myn,    2490\nTo preche and soffre for the feith,\nThat have I herd the gospell seith;\nBot forto slee, that hiere I noght.\nCrist with his oghne deth hath boght\nAlle othre men, and made hem fre,\nIn tokne of parfit charite;\nAnd after that he tawhte himselve,\nWhan he was ded, these othre tuelve\nOf hise Apostles wente aboute\nThe holi feith to prechen oute,    2500\nWherof the deth in sondri place\nThei soffre, and so god of his grace\nThe feith of Crist hath mad aryse:\nBot if thei wolde in other wise\nBe werre have broght in the creance,\nIt hadde yit stonde in balance.\nAnd that mai proven in the dede;\nFor what man the Croniqes rede,\nFro ferst that holi cherche hath weyved\nTo preche, and hath the swerd received,    2510\nWherof the werres ben begonne,\nA gret partie of that was wonne\nTo Cristes feith stant now miswent:\nGodd do therof amendement,\nSo as he wot what is the beste.\nBot, Sone, if thou wolt live in reste\nOf conscience wel assised,\nEr that thou sle, be wel avised:\nFor man, as tellen ous the clerkes,\nHath god above alle ertheli werkes    2520\nOrdeined to be principal,\nAnd ek of Soule in special\nHe is mad lich to the godhiede.\nSo sit it wel to taken hiede\nAnd forto loke on every side,\nEr that thou falle in homicide,\nWhich Senne is now so general,\nThat it welnyh stant overal,\nIn holi cherche and elles where.\nBot al the while it stant so there,    2530\nThe world mot nede fare amis:\nFor whan the welle of pite is\nThurgh coveitise of worldes good\nDefouled with schedinge of blod,\nThe remenant of folk aboute\nUnethe stonden eny doute\nTo werre ech other and to slee.\nSo is it all noght worth a Stree,\nThe charite wherof we prechen,\nFor we do nothing as we techen:    2540\nAnd thus the blinde conscience\nOf pes hath lost thilke evidence\nWhich Crist upon this Erthe tawhte.\nNow mai men se moerdre and manslawhte\nLich as it was be daies olde,\nWhan men the Sennes boghte and solde.\nIn Grece afore Cristes feith,\nI rede, as the Cronique seith,\nTouchende of this matiere thus,\nIn thilke time hou Pele\u00fcs    2550\nHis oghne brother Phocus slowh;\nBot for he hadde gold ynowh\nTo yive, his Senne was despensed\nWith gold, wherof it was compensed:\nAchastus, which with Venus was\nHire Priest, assoilede in that cas,\nAl were ther no repentance.\nAnd as the bok makth remembrance,\nIt telleth of Medee also;\nOf that sche slowh her Sones tuo,    2560\nEge\u00fcs in the same plit\nHath mad hire of hire Senne quit.\nThe Sone ek of Amphioras,\nWhos rihte name Almeus was,\nHis Moder slowh, Eriphile;\nBot Achilo the Priest and he,\nSo as the bokes it recorden,\nFor certein Somme of gold acorden\nThat thilke horrible sinfull dede\nAssoiled was. And thus for mede    2570\nOf worldes good it falleth ofte\nThat homicide is set alofte\nHiere in this lif;    bot after this\nTher schal be knowe how that it is\nOf hem that suche thinges werche,\nAnd hou also that holi cherche\nLet suche Sennes passe quyte,\nAnd how thei wole hemself aquite\nOf dedly werres that thei make.\nFor who that wolde ensample take,    2580\nThe lawe which is naturel\nBe weie of kinde scheweth wel\nThat homicide in no degree,\nWhich werreth ayein charite,\nAmong the men ne scholde duelle.\nFor after that the bokes telle,\nTo seche in al this worldesriche,\nMen schal noght finde upon his liche\nA beste forto take his preie:\nAnd sithen kinde hath such a weie,    2590\nThanne is it wonder of a man,\nWhich kynde hath and resoun can,\nThat he wol owther more or lasse\nHis kinde and resoun overpasse,\nAnd sle that is to him semblable.\nSo is the man noght resonable\nNe kinde, and that is noght honeste,\nWhan he is worse than a beste.\nAmong the bokes whiche I finde\nSolyns spekth of a wonder kinde,    2600\nAnd seith of fowhles ther is on,\nWhich hath a face of blod and bon\nLich to a man in resemblance.\nAnd if it falle him so per chance,\nAs he which is a fowhl of preie,\nThat he a man finde in his weie,\nHe wol him slen, if that he mai:\nBot afterward the same dai,\nWhan he hath eten al his felle,\nAnd that schal be beside a welle,    2610\nIn which whan he wol drinke take,\nOf his visage and seth the make\nThat he hath slain, anon he thenketh\nOf his misdede, and it forthenketh\nSo gretly, that for pure sorwe\nHe liveth noght til on the morwe.\nBe this ensample it mai well suie\nThat man schal homicide eschuie,\nFor evere is merci good to take,\nBot if the lawe it hath forsake    2620\nAnd that justice is therayein.\nFor ofte time I have herd sein\nAmonges hem that werres hadden,\nThat thei som while here cause ladden\nBe merci, whan thei mihte have slain,\nWherof that thei were after fain:\nAnd, Sone, if that thou wolt recorde\nThe vertu of Misericorde,\nThou sihe nevere thilke place,\nWhere it was used, lacke grace.    2630\nFor every lawe and every kinde\nThe mannes wit to merci binde;\nAnd namely the worthi knihtes,\nWhan that thei stonden most uprihtes\nAnd ben most mihti forto grieve,\nThei scholden thanne most relieve\nHim whom thei mihten overthrowe,\nAs be ensample a man mai knowe.\nHe mai noght failen of his mede\nThat hath merci: for this I rede,    2640\nIn a Cronique and finde thus.\nWhan Achilles with Telaphus\nHis Sone toward Troie were,\nIt fell hem, er thei comen there,\nAyein Theucer the king of Mese\nTo make werre and forto sese\nHis lond, as thei that wolden regne\nAnd Theucer pute out of his regne.\nAnd thus the Marches thei assaile,\nBot Theucer yaf to hem bataille;    2650\nThei foghte on bothe sides faste,\nBot so it hapneth ate laste,\nThis worthi Grek, this Achilles,\nThe king among alle othre ches:\nAs he that was cruel and fell,\nWith swerd in honde on him he fell,\nAnd smot him with a dethes wounde,\nThat he unhorsed fell to grounde.\nAchilles upon him alyhte,\nAnd wolde anon, as he wel mihte,    2660\nHave slain him fullich in the place;\nBot Thelaphus his fader grace\nFor him besoghte, and for pite\nPreith that he wolde lete him be,\nAnd caste his Schield betwen hem tuo.\nAchilles axeth him why so,\nAnd Thelaphus his cause tolde,\nAnd seith that he is mochel holde,\nFor whilom Theucer in a stede\nGret grace and socour to him dede,    2670\nAnd seith that he him wolde aquite,\nAnd preith his fader to respite.\nAchilles tho withdrowh his hond;\nBot al the pouer of the lond,\nWhan that thei sihe here king thus take,\nThei fledde and han the feld forsake:\nThe Grecs unto the chace falle,\nAnd for the moste part of alle\nOf that contre the lordes grete\nThei toke, and wonne a gret beyete.    2680\nAnd anon after this victoire\nThe king, which hadde good memoire,\nUpon the grete merci thoghte,\nWhich Telaphus toward him wroghte,\nAnd in presence of al the lond\nHe tok him faire be the hond,\nAnd in this wise he gan to seie:\n\u201cMi Sone, I mot be double weie\nLove and desire thin encress;\nFerst for thi fader Achilles    2690\nWhilom ful many dai er this,\nWhan that I scholde have fare amis,\nRescousse dede in mi querele\nAnd kepte al myn astat in hele:\nHow so ther falle now distance\nAmonges ous, yit remembrance\nI have of merci which he dede\nAs thanne: and thou now in this stede\nOf gentilesce and of franchise\nHast do mercy the same wise.    2700\nSo wol I noght that eny time\nBe lost of that thou hast do byme;\nFor hou so this fortune falle,\nYit stant mi trust aboven alle,\nFor the mercy which I now finde,\nThat thou wolt after this be kinde:\nAnd for that such is myn espeir,\nAs for my Sone and for myn Eir\nI thee receive, and al my lond\nI yive and sese into thin hond.\u201d    2710\nAnd in this wise thei acorde,\nThe cause was Misericorde:\nThe lordes dede here obeissance\nTo Thelaphus, and pourveance\nWas mad so that he was coroned:\nAnd thus was merci reguerdoned,\nWhich he to Theucer dede afore.\nLo, this ensample is mad therfore,\nThat thou miht take remembrance,\nMi Sone; and whan thou sest a chaunce,    2720\nOf other mennes passioun\nTak pite and compassioun,\nAnd let nothing to thee be lief,\nWhich to an other man is grief.\nAnd after this if thou desire\nTo stonde ayein the vice of Ire,\nConsaile thee with Pacience,\nAnd tak into thi conscience\nMerci to be thi governour.\nSo schalt thou fiele no rancour,    2730\nWherof thin herte schal debate\nWith homicide ne with hate\nFor Cheste or for Malencolie:\nThou schalt be soft in compaignie\nWithoute Contek or Folhaste:\nFor elles miht thou longe waste\nThi time, er that thou have thi wille\nOf love; for the weder stille\nMen preise, and blame the tempestes.\nMi fader, I wol do youre hestes,    2740\nAnd of this point ye have me tawht,\nToward miself the betre sawht\nI thenke be, whil that I live.\nBot for als moche as I am schrive\nOf Wraththe and al his circumstance,\nYif what you list to my penance,\nAnd asketh forthere of my lif,\nIf otherwise I be gultif\nOf eny thing that toucheth Sinne.\nMi Sone, er we departe atwinne,    2750\nI schal behinde nothing leve.\nMi goode fader, be your leve\nThanne axeth forth what so you list,\nFor I have in you such a trist,\nAs ye that be my Soule hele,\nThat ye fro me wol nothing hele,\nFor I schal telle you the trowthe.\nMi Sone, art thou coupable of Slowthe\nIn eny point which to him longeth?\nMy fader, of tho pointz me longeth    2760\nTo wite pleinly what thei meene,\nSo that I mai me schrive cleene.\nNow herkne, I schal the pointz devise;\nAnd understond wel myn aprise:\nFor schrifte stant of no value\nTo him that wol him noght vertue\nTo leve of vice the folie:\nFor word is wynd, bot the maistrie\nIs that a man himself defende\nOf thing which is noght to comende,    2770\nWherof ben fewe now aday.\nAnd natheles, so as I may\nMake unto thi memoire knowe,\nThe pointz of Slowthe thou schalt knowe.\nExplicit Liber Tercius\nIncipit Liber Quartus\n_Dicunt accidiam fore nutricem viciorum,\n    Torpet et in cunctis tarda que lenta bonis:\nQue fieri possent hodie transfert piger in cras,\n    Furatoque prius ostia claudit equo.\nPoscenti tardo negat emolumenta Cupido,\n    Set Venus in celeri ludit amore viri._\nUpon the vices to procede\nAfter the cause of mannes dede,\nThe ferste point of Slowthe I calle\nLachesce, and is the chief of alle,\nAnd hath this propreliche of kinde,\nTo leven alle thing behinde.\nOf that he mihte do now hier\nHe tarieth al the longe yer,\nAnd everemore he seith, \u201cTomorwe\u201d;\nAnd so he wol his time borwe,    10\nAnd wissheth after \u201cGod me sende,\u201d\nThat whan he weneth have an ende,\nThanne is he ferthest to beginne.\nThus bringth he many a meschief inne\nUnwar, til that he be meschieved,\nAnd may noght thanne be relieved.\nAnd riht so nowther mor ne lesse\nIt stant of love and of lachesce:\nSom time he slowtheth in a day\nThat he nevere after gete mai.    20\nNow, Sone, as of this ilke thing,\nIf thou have eny knowleching,\nThat thou to love hast don er this,\nTell on.\nMi goode fader, yis.\nAs of lachesce I am beknowe\nThat I mai stonde upon his rowe,\nAs I that am clad of his suite:\nFor whanne I thoghte mi poursuite\nTo make, and therto sette a day\nTo speke unto the swete May,    30\nLachesce bad abide yit,\nAnd bar on hond it was no wit\nNe time forto speke as tho.\nThus with his tales to and fro\nMi time in tariinge he drowh:\nWhan ther was time good ynowh,\nHe seide, \u201cAn other time is bettre;\nThou schalt mowe senden hire a lettre,\nAnd per cas wryte more plein\nThan thou be Mowthe durstest sein.\u201d    40\nThus have I lete time slyde\nFor Slowthe, and kepte noght my tide,\nSo that lachesce with his vice\nFulofte hath mad my wit so nyce,\nThat what I thoghte speke or do\nWith tariinge he hield me so,\nTil whanne I wolde and mihte noght.\nI not what thing was in my thoght,\nOr it was drede, or it was schame;\nBot evere in ernest and in game    50\nI wot ther is long time passed.\nBot yit is noght the love lassed,\nWhich I unto mi ladi have;\nFor thogh my tunge is slowh to crave\nAt alle time, as I have bede,\nMin herte stant evere in o stede\nAnd axeth besiliche grace,\nThe which I mai noght yit embrace.\nAnd god wot that is malgre myn;\nFor this I wot riht wel a fin,    60\nMi grace comth so selde aboute,\nThat is the Slowthe of which I doute\nMor than of al the remenant\nWhich is to love appourtenant.\nAnd thus as touchende of lachesce,\nAs I have told, I me confesse\nTo you, mi fader, and beseche\nThat furthermor ye wol me teche;\nAnd if ther be to this matiere\nSom goodly tale forto liere    70\nHow I mai do lachesce aweie,\nThat ye it wolden telle I preie.\nTo wisse thee, my Sone, and rede,\nAmong the tales whiche I rede,\nAn old ensample therupon\nNow herkne, and I wol tellen on.\nAyein Lachesce in loves cas\nI finde how whilom Eneas,\nWhom Anchises to Sone hadde,\nWith gret navie, which he ladde    80\nFro Troie, aryveth at Cartage,\nWher for a while his herbergage\nHe tok; and it betidde so,\nWith hire which was qweene tho\nOf the Cite his aqueintance\nHe wan, whos name in remembrance\nIs yit, and Dido sche was hote;\nWhich loveth Eneas so hote\nUpon the wordes whiche he seide,\nThat al hire herte on him sche leide    90\nAnd dede al holi what he wolde.\nBot after that, as it be scholde,\nFro thenne he goth toward Ytaile\nBe Schipe, and there his arivaile\nHath take, and schop him forto ryde.\nBot sche, which mai noght longe abide\nThe hote peine of loves throwe,\nAnon withinne a litel throwe\nA lettre unto hir kniht hath write,\nAnd dede him pleinly forto wite,    100\nIf he made eny tariinge,\nTo drecche of his ayeincomynge,\nThat sche ne mihte him fiele and se,\nSche scholde stonde in such degre\nAs whilom stod a Swan tofore,\nOf that sche hadde hire make lore;\nFor sorwe a fethere into hire brain\nSche schof and hath hireselve slain;\nAs king Menander in a lay\nThe sothe hath founde, wher sche lay    110\nSprantlende with hire wynges tweie,\nAs sche which scholde thanne deie\nFor love of him which was hire make.\n\u201cAnd so schal I do for thi sake,\u201d\nThis qweene seide, \u201cwel I wot.\u201d\nLo, to Enee thus sche wrot\nWith many an other word of pleinte:\nBot he, which hadde hise thoghtes feinte\nTowardes love and full of Slowthe,\nHis time lette, and that was rowthe:    120\nFor sche, which loveth him tofore,\nDesireth evere more and more,\nAnd whan sche sih him tarie so,\nHire herte was so full of wo,\nThat compleignende manyfold\nSche hath hire oghne tale told,\nUnto hirself and thus sche spak:\n\u201cHa, who fond evere such a lak\nOf Slowthe in eny worthi kniht?\nNow wot I wel my deth is diht    130\nThurgh him which scholde have be mi lif.\u201d\nBot forto stinten al this strif,\nThus whan sche sih non other bote,\nRiht evene unto hire herte rote\nA naked swerd anon sche threste,\nAnd thus sche gat hireselve reste\nIn remembrance of alle slowe.\nWherof, my Sone, thou miht knowe\nHow tariinge upon the nede\nIn loves cause is forto drede;    140\nAnd that hath Dido sore aboght,\nWhos deth schal evere be bethoght.\nAnd overmore if I schal seche\nIn this matiere an other spieche,\nIn a Cronique I finde write\nA tale which is good to wite.\nAt Troie whan king Ulixes\nUpon the Siege among the pres\nOf hem that worthi knihtes were\nAbod long time stille there,    150\nIn thilke time a man mai se\nHow goodli that Penolope,\nWhich was to him his trewe wif,\nOf his lachesce was pleintif;\nWherof to Troie sche him sende\nHire will be lettre, thus spekende:\n\u201cMi worthi love and lord also,\nIt is and hath ben evere so,\nThat wher a womman is al one,\nIt makth a man in his persone    160\nThe more hardi forto wowe,\nIn hope that sche wolde bowe\nTo such thing as his wille were,\nWhil that hire lord were elleswhere.\nAnd of miself I telle this;\nFor it so longe passed is,\nSithe ferst than ye fro home wente,\nThat welnyh every man his wente\nTo there I am, whil ye ben oute,\nHath mad, and ech of hem aboute,    170\nWhich love can, my love secheth,\nWith gret preiere and me besecheth:\nAnd some maken gret manace,\nThat if thei mihten come in place,\nWher that thei mihte here wille have,\nTher is nothing me scholde save,\nThat thei ne wolde werche thinges;\nAnd some tellen me tidynges\nThat ye ben ded, and some sein\nThat certeinly ye ben besein    180\nTo love a newe and leve me.\nBot hou as evere that it be,\nI thonke unto the goddes alle,\nAs yit for oght that is befalle\nMai noman do my chekes rede:\nBot natheles it is to drede,\nThat Lachesse in continuance\nFortune mihte such a chance,\nWhich noman after scholde amende.\u201d\nLo, thus this ladi compleignende    190\nA lettre unto hire lord hath write,\nAnd preyde him that he wolde wite\nAnd thenke hou that sche was al his,\nAnd that he tarie noght in this,\nBot that he wolde his love aquite,\nTo hire ayeinward and noght wryte,\nBot come himself in alle haste,\nThat he non other paper waste;\nSo that he kepe and holde his trowthe\nWithoute lette of eny Slowthe.    200\nUnto hire lord and love liege\nTo Troie, wher the grete Siege\nWas leid, this lettre was conveied.\nAnd he, which wisdom hath pourveied\nOf al that to reson belongeth,\nWith gentil herte it underfongeth:\nAnd whan he hath it overrad,\nIn part he was riht inly glad,\nAnd ek in part he was desesed:\nBot love his herte hath so thorghsesed    210\nWith pure ymaginacioun,\nThat for non occupacioun\nWhich he can take on other side,\nHe mai noght flitt his herte aside\nFro that his wif him hadde enformed;\nWherof he hath himself conformed\nWith al the wille of his corage\nTo schape and take the viage\nHomward, what time that he mai:\nSo that him thenketh of a day    220\nA thousand yer, til he mai se\nThe visage of Penolope,\nWhich he desireth most of alle.\nAnd whan the time is so befalle\nThat Troie was destruid and brent,\nHe made non delaiement,\nBot goth him home in alle hihe,\nWher that he fond tofore his yhe\nHis worthi wif in good astat:\nAnd thus was cessed the debat    230\nOf love, and Slowthe was excused,\nWhich doth gret harm, where it is used,\nAnd hindreth many a cause honeste.\nFor of the grete Clerc Grossteste\nI rede how besy that he was\nUpon clergie an Hed of bras\nTo forge, and make it forto telle\nOf suche thinges as befelle.\nAnd sevene yeres besinesse\nHe leyde, bot for the lachesse    240\nOf half a Minut of an houre,\nFro ferst that he began laboure\nHe loste all that he hadde do.\nAnd otherwhile it fareth so,\nIn loves cause who is slow,\nThat he withoute under the wow\nBe nyhte stant fulofte acold,\nWhich mihte, if that he hadde wold\nHis time kept, have be withinne.\nBot Slowthe mai no profit winne,    250\nBot he mai singe in his karole\nHow Latewar cam to the Dole,\nWher he no good receive mihte.\nAnd that was proved wel be nyhte\nWhilom of the Maidenes fyve,\nWhan thilke lord cam forto wyve:\nFor that here oyle was aweie\nTo lihte here lampes in his weie,\nHere Slowthe broghte it so aboute,\nFro him that thei ben schet withoute.    260\nWherof, my Sone, be thou war,\nAls ferforth as I telle dar.\nFor love moste ben awaited:\nAnd if thou be noght wel affaited\nIn love to eschuie Slowthe,\nMi Sone, forto telle trowthe,\nThou miht noght of thiself ben able\nTo winne love or make it stable,\nAll thogh thou mihtest love achieve.\nMi fader, that I mai wel lieve.    270\nBot me was nevere assigned place,\nWher yit to geten eny grace,\nNe me was non such time apointed;\nFor thanne I wolde I were unjoynted\nOf every lime that I have,\nIf I ne scholde kepe and save\nMin houre bothe and ek my stede,\nIf my ladi it hadde bede.\nBot sche is otherwise avised\nThan grante such a time assised;    280\nAnd natheles of mi lachesse\nTher hath be no defalte I gesse\nOf time lost, if that I mihte:\nBot yit hire liketh noght alyhte\nUpon no lure which I caste;\nFor ay the more I crie faste,\nThe lasse hire liketh forto hiere.\nSo forto speke of this matiere,\nI seche that I mai noght finde,\nI haste and evere I am behinde,    290\nAnd wot noght what it mai amounte.\nBot, fader, upon myn acompte,\nWhich ye be sett to examine\nOf Schrifte after the discipline,\nSey what your beste conseil is.\nMi Sone, my conseil is this:\nHou so it stonde of time go,\nDo forth thi besinesse so,\nThat no Lachesce in the be founde:\nFor Slowthe is mihti to confounde    300\nThe spied of every mannes werk.\nFor many a vice, as seith the clerk,\nTher hongen upon Slowthes lappe\nOf suche as make a man mishappe,\nTo pleigne and telle of hadde I wist.\nAnd therupon if that thee list\nTo knowe of Slowthes cause more,\nIn special yit overmore\nTher is a vice full grevable\nTo him which is therof coupable,    310\nAnd stant of alle vertu bare,\nHierafter as I schal declare.\nTouchende of Slowthe in his degre,\nTher is yit Pusillamite,\nWhich is to seie in this langage,\nHe that hath litel of corage\nAnd dar no mannes werk beginne:\nSo mai he noght be resoun winne;\nFor who that noght dar undertake,\nBe riht he schal no profit take.    320\nBot of this vice the nature\nDar nothing sette in aventure,\nHim lacketh bothe word and dede,\nWherof he scholde his cause spede:\nHe woll no manhed understonde,\nFor evere he hath drede upon honde:\nAl is peril that he schal seie,\nHim thenkth the wolf is in the weie,\nAnd of ymaginacioun\nHe makth his excusacioun    330\nAnd feigneth cause of pure drede,\nAnd evere he faileth ate nede,\nTil al be spilt that he with deleth.\nHe hath the sor which noman heleth,\nThe which is cleped lack of herte;\nThogh every grace aboute him sterte,\nHe wol noght ones stere his fot;\nSo that be resoun lese he mot,\nThat wol noght auntre forto winne.\nAnd so forth, Sone, if we beginne    340\nTo speke of love and his servise,\nTher ben truantz in such a wise,\nThat lacken herte, whan best were\nTo speke of love, and riht for fere\nThei wexen doumb and dar noght telle,\nWithoute soun as doth the belle,\nWhich hath no claper forto chyme;\nAnd riht so thei as for the tyme\nBen herteles withoute speche\nOf love, and dar nothing beseche;    350\nAnd thus thei lese and winne noght.\nForthi, my Sone, if thou art oght\nCoupable as touchende of this Slowthe,\nSchrif thee therof and tell me trowthe.\nMi fader, I am al beknowe\nThat I have ben on of tho slowe,\nAs forto telle in loves cas.\nMin herte is yit and evere was,\nAs thogh the world scholde al tobreke,\nSo ferful, that I dar noght speke    360\nOf what pourpos that I have nome,\nWhan I toward mi ladi come,\nBot let it passe and overgo.\nMi Sone, do nomore so:\nFor after that a man poursuieth\nTo love, so fortune suieth,\nFulofte and yifth hire happi chance\nTo him which makth continuance\nTo preie love and to beseche;\nAs be ensample I schal thee teche.    370\nI finde hou whilom ther was on,\nWhos name was Pymaleon,\nWhich was a lusti man of yowthe:\nThe werkes of entaile he cowthe\nAbove alle othre men as tho;\nAnd thurgh fortune it fell him so,\nAs he whom love schal travaile,\nHe made an ymage of entaile\nLich to a womman in semblance\nOf feture and of contienance,    380\nSo fair yit nevere was figure.\nRiht as a lyves creature\nSche semeth, for of yvor whyt\nHe hath hire wroght of such delit,\nThat sche was rody on the cheke\nAnd red on bothe hire lippes eke;\nWherof that he himself beguileth.\nFor with a goodly lok sche smyleth,\nSo that thurgh pure impression\nOf his ymaginacion    390\nWith al the herte of his corage\nHis love upon this faire ymage\nHe sette, and hire of love preide;\nBot sche no word ayeinward seide.\nThe longe day, what thing he dede,\nThis ymage in the same stede\nWas evere bi, that ate mete\nHe wolde hire serve and preide hire ete,\nAnd putte unto hire mowth the cuppe;\nAnd whan the bord was taken uppe,    400\nHe hath hire into chambre nome,\nAnd after, whan the nyht was come,\nHe leide hire in his bed al nakid.\nHe was forwept, he was forwakid,\nHe keste hire colde lippes ofte,\nAnd wissheth that thei weren softe,\nAnd ofte he rouneth in hire Ere,\nAnd ofte his arm now hier now there\nHe leide, as he hir wolde embrace,\nAnd evere among he axeth grace,    410\nAs thogh sche wiste what he mente:\nAnd thus himself he gan tormente\nWith such desese of loves peine,\nThat noman mihte him more peine.\nBot how it were, of his penance\nHe made such continuance\nFro dai to nyht, and preith so longe,\nThat his preiere is underfonge,\nWhich Venus of hire grace herde;\nBe nyhte and whan that he worst ferde,    420\nAnd it lay in his nakede arm,\nThe colde ymage he fieleth warm\nOf fleissh and bon and full of lif.\nLo, thus he wan a lusti wif,\nWhich obeissant was at his wille;\nAnd if he wolde have holde him stille\nAnd nothing spoke, he scholde have failed:\nBot for he hath his word travailed\nAnd dorste speke, his love he spedde,\nAnd hadde al that he wolde abedde.    430\nFor er thei wente thanne atwo,\nA knave child betwen hem two\nThei gete, which was after hote\nPaphus, of whom yit hath the note\nA certein yle, which Paphos\nMen clepe, and of his name it ros.\nBe this ensample thou miht finde\nThat word mai worche above kinde.\nForthi, my Sone, if that thou spare\nTo speke, lost is al thi fare,    440\nFor Slowthe bringth in alle wo.\nAnd over this to loke also,\nThe god of love is favorable\nTo hem that ben of love stable,\nAnd many a wonder hath befalle:\nWherof to speke amonges alle,\nIf that thee list to taken hede,\nTherof a solein tale I rede,\nWhich I schal telle in remembraunce\nUpon the sort of loves chaunce.    450\nThe king Ligdus upon a strif\nSpak unto Thelacuse his wif,\nWhich thanne was with childe grete;\nHe swor it scholde noght be lete,\nThat if sche have a dowhter bore,\nThat it ne scholde be forlore\nAnd slain, wherof sche sory was.\nSo it befell upon this cas,\nWhan sche delivered scholde be,\nIsis be nyhte in privete,    460\nWhich of childinge is the goddesse,\nCam forto helpe in that destresse,\nTil that this lady was al smal,\nAnd hadde a dowhter forth withal;\nWhich the goddesse in alle weie\nBad kepe, and that thei scholden seie\nIt were a Sone: and thus Iphis\nThei namede him, and upon this\nThe fader was mad so to wene.\nAnd thus in chambre with the qweene    470\nThis Iphis was forthdrawe tho,\nAnd clothed and arraied so\nRiht as a kinges Sone scholde.\nTil after, as fortune it wolde,\nWhan it was of a ten yer age,\nHim was betake in mariage\nA Duckes dowhter forto wedde,\nWhich Iante hihte, and ofte abedde\nThese children leien, sche and sche,\nWhiche of on age bothe be.    480\nSo that withinne time of yeeres,\nTogedre as thei ben pleiefieres,\nLiggende abedde upon a nyht,\nNature, which doth every wiht\nUpon hire lawe forto muse,\nConstreigneth hem, so that thei use\nThing which to hem was al unknowe;\nWherof Cupide thilke throwe\nTok pite for the grete love,\nAnd let do sette kinde above,    490\nSo that hir lawe mai ben used,\nAnd thei upon here lust excused.\nFor love hateth nothing more\nThan thing which stant ayein the lore\nOf that nature in kinde hath sett:\nForthi Cupide hath so besett\nHis grace upon this aventure,\nThat he acordant to nature,\nWhan that he syh the time best,\nThat ech of hem hath other kest,    500\nTransformeth Iphe into a man,\nWherof the kinde love he wan\nOf lusti yonge Iante his wif;\nAnd tho thei ladde a merie lif,\nWhich was to kinde non offence.\nAnd thus to take an evidence,\nIt semeth love is welwillende\nTo hem that ben continuende\nWith besy herte to poursuie\nThing which that is to love due.    510\nWherof, my Sone, in this matiere\nThou miht ensample taken hiere,\nThat with thi grete besinesse\nThou miht atteigne the richesse\nOf love, if that ther be no Slowthe.\nI dar wel seie be mi trowthe,\nAls fer as I my witt can seche,\nMi fader, as for lacke of speche,\nBot so as I me schrof tofore,\nTher is non other time lore,    520\nWherof ther mihte ben obstacle\nTo lette love of his miracle,\nWhich I beseche day and nyht.\nBot, fader, so as it is riht\nIn forme of schrifte to beknowe\nWhat thing belongeth to the slowe,\nYour faderhode I wolde preie,\nIf ther be forthere eny weie\nTouchende unto this ilke vice.\nMi Sone, ye, of this office    530\nTher serveth on in special,\nWhich lost hath his memorial,\nSo that he can no wit withholde\nIn thing which he to kepe is holde,\nWherof fulofte himself he grieveth:\nAnd who that most upon him lieveth,\nWhan that hise wittes ben so weyved,\nHe mai full lihtly be deceived.\nTo serve Accidie in his office,\nTher is of Slowthe an other vice,    540\nWhich cleped is Foryetelnesse;\nThat noght mai in his herte impresse\nOf vertu which reson hath sett,\nSo clene his wittes he foryet.\nFor in the tellinge of his tale\nNomore his herte thanne his male\nHath remembrance of thilke forme,\nWherof he scholde his wit enforme\nAs thanne, and yit ne wot he why.\nThus is his pourpos noght forthi    550\nForlore of that he wolde bidde,\nAnd skarsly if he seith the thridde\nTo love of that he hadde ment:\nThus many a lovere hath be schent.\nTell on therfore, hast thou be oon\nOf hem that Slowthe hath so begon?\nYe, fader, ofte it hath be so,\nThat whanne I am mi ladi fro\nAnd thenke untoward hire drawe,\nThan cast I many a newe lawe    560\nAnd al the world torne up so doun,\nAnd so recorde I mi lecoun\nAnd wryte in my memorial\nWhat I to hire telle schal,\nRiht al the matiere of mi tale:\nBot al nys worth a note schale;\nFor whanne I come ther sche is,\nI have it al foryete ywiss;\nOf that I thoghte forto telle\nI can noght thanne unethes spelle    570\nThat I wende altherbest have rad,\nSo sore I am of hire adrad.\nFor as a man that sodeinli\nA gost behelde, so fare I;\nSo that for feere I can noght gete\nMi witt, bot I miself foryete,\nThat I wot nevere what I am,\nNe whider I schal, ne whenne I cam,\nBot muse as he that were amased.\nLich to the bok in which is rased    580\nThe lettre, and mai nothing be rad,\nSo ben my wittes overlad,\nThat what as evere I thoghte have spoken,\nIt is out fro myn herte stoken,\nAnd stonde, as who seith, doumb and def,\nThat all nys worth an yvy lef,\nOf that I wende wel have seid.\nAnd ate laste I make abreid,\nCaste up myn hed and loke aboute,\nRiht as a man that were in doute    590\nAnd wot noght wher he schal become.\nThus am I ofte al overcome,\nTher as I wende best to stonde:\nBot after, whanne I understonde,\nAnd am in other place al one,\nI make many a wofull mone\nUnto miself, and speke so:\n\u201cHa fol, wher was thin herte tho,\nWhan thou thi worthi ladi syhe?\nWere thou afered of hire yhe?    600\nFor of hire hand ther is no drede:\nSo wel I knowe hir wommanhede,\nThat in hire is nomore oultrage\nThan in a child of thre yeer age.\nWhi hast thou drede of so good on,\nWhom alle vertu hath begon,\nThat in hire is no violence\nBot goodlihiede and innocence\nWithouten spot of eny blame?\nHa, nyce herte, fy for schame!    610\nHa, couard herte of love unlered,\nWherof art thou so sore afered,\nThat thou thi tunge soffrest frese,\nAnd wolt thi goode wordes lese,\nWhan thou hast founde time and space?\nHow scholdest thou deserve grace,\nWhan thou thiself darst axe non,\nBot al thou hast foryete anon?\u201d\nAnd thus despute I loves lore,\nBot help ne finde I noght the more,    620\nBot stomble upon myn oghne treine\nAnd make an ekinge of my peine.\nFor evere whan I thenke among\nHow al is on miself along,\nI seie, \u201cO fol of alle foles,\nThou farst as he betwen tuo stoles\nThat wolde sitte and goth to grounde.\nIt was ne nevere schal be founde,\nBetwen foryetelnesse and drede\nThat man scholde any cause spede.\u201d    630\nAnd thus, myn holi fader diere,\nToward miself, as ye mai hiere,\nI pleigne of my foryetelnesse;\nBot elles al the besinesse,\nThat mai be take of mannes thoght,\nMin herte takth, and is thorghsoght\nTo thenken evere upon that swete\nWithoute Slowthe, I you behete.\nFor what so falle, or wel or wo,\nThat thoght foryete I neveremo,    640\nWher so I lawhe or so I loure:\nNoght half the Minut of an houre\nNe mihte I lete out of my mende,\nBot if I thoghte upon that hende.\nTherof me schal no Slowthe lette,\nTil deth out of this world me fette,\nAlthogh I hadde on such a Ring,\nAs Moises thurgh his enchanting\nSom time in Ethiope made,\nWhan that he Tharbis weddid hade.    650\nWhich Ring bar of Oblivion\nThe name, and that was be resoun\nThat where it on a finger sat,\nAnon his love he so foryat,\nAs thogh he hadde it nevere knowe:\nAnd so it fell that ilke throwe,\nWhan Tharbis hadde it on hire hond,\nNo knowlechinge of him sche fond,\nBot al was clene out of memoire,\nAs men mai rede in his histoire;    660\nAnd thus he wente quit away,\nThat nevere after that ilke day\nSche thoghte that ther was such on;\nAl was foryete and overgon.\nBot in good feith so mai noght I:\nFor sche is evere faste by,\nSo nyh that sche myn herte toucheth,\nThat for nothing that Slowthe voucheth\nI mai foryete hire, lief ne loth;\nFor overal, where as sche goth,    670\nMin herte folwith hire aboute.\nThus mai I seie withoute doute,\nFor bet, for wers, for oght, for noght,\nSche passeth nevere fro my thoght;\nBot whanne I am ther as sche is,\nMin herte, as I you saide er this,\nSom time of hire is sore adrad,\nAnd som time it is overglad,\nAl out of reule and out of space.\nFor whan I se hir goodli face    680\nAnd thenke upon hire hihe pris,\nAs thogh I were in Paradis,\nI am so ravisht of the syhte,\nThat speke unto hire I ne myhte\nAs for the time, thogh I wolde:\nFor I ne mai my wit unfolde\nTo finde o word of that I mene,\nBot al it is foryete clene;\nAnd thogh I stonde there a myle,\nAl is foryete for the while,    690\nA tunge I have and wordes none.\nAnd thus I stonde and thenke al one\nOf thing that helpeth ofte noght;\nBot what I hadde afore thoght\nTo speke, whanne I come there,\nIt is foryete, as noght ne were,\nAnd stonde amased and assoted,\nThat of nothing which I have noted\nI can noght thanne a note singe,\nBot al is out of knowlechinge:    700\nThus, what for joie and what for drede,\nAl is foryeten ate nede.\nSo that, mi fader, of this Slowthe\nI have you said the pleine trowthe;\nYe mai it as you list redresce:\nFor thus stant my foryetelnesse\nAnd ek my pusillamite.\nSey now forth what you list to me,\nFor I wol only do be you.\nMi Sone, I have wel herd how thou    710\nHast seid, and that thou most amende:\nFor love his grace wol noght sende\nTo that man which dar axe non.\nFor this we knowen everichon,\nA mannes thoght withoute speche\nGod wot, and yit that men beseche\nHis will is; for withoute bedes\nHe doth his grace in fewe stedes:\nAnd what man that foryet himselve,\nAmong a thousand be noght tuelve,    720\nThat wol him take in remembraunce,\nBot lete him falle and take his chaunce.\nForthi pull up a besi herte,\nMi Sone, and let nothing asterte\nOf love fro thi besinesse:\nFor touchinge of foryetelnesse,\nWhich many a love hath set behinde,\nA tale of gret ensample I finde,\nWherof it is pite to wite\nIn the manere as it is write.    730\nKing Demephon, whan he be Schipe\nTo Troieward with felaschipe\nSailende goth, upon his weie\nIt hapneth him at Rodopeie,\nAs Eolus him hadde blowe,\nTo londe, and rested for a throwe.\nAnd fell that ilke time thus,\nThe dowhter of Ligurgius,\nWhich qweene was of the contre,\nWas sojournende in that Cite    740\nWithinne a Castell nyh the stronde,\nWher Demephon cam up to londe.\nPhillis sche hihte, and of yong age\nAnd of stature and of visage\nSche hadde al that hire best besemeth.\nOf Demephon riht wel hire qwemeth,\nWhan he was come, and made him chiere;\nAnd he, that was of his manere\nA lusti knyht, ne myhte asterte\nThat he ne sette on hire his herte;    750\nSo that withinne a day or tuo\nHe thoghte, how evere that it go,\nHe wolde assaie the fortune,\nAnd gan his herte to commune\nWith goodly wordes in hire Ere;\nAnd forto put hire out of fere,\nHe swor and hath his trowthe pliht\nTo be for evere hire oghne knyht.\nAnd thus with hire he stille abod,\nTher while his Schip on Anker rod,    760\nAnd hadde ynowh of time and space\nTo speke of love and seche grace.\nThis ladi herde al that he seide,\nAnd hou he swor and hou he preide,\nWhich was as an enchantement\nTo hire, that was innocent:\nAs thogh it were trowthe and feith,\nSche lieveth al that evere he seith,\nAnd as hire infortune scholde,\nSche granteth him al that he wolde.    770\nThus was he for the time in joie,\nTil that he scholde go to Troie;\nBot tho sche made mochel sorwe,\nAnd he his trowthe leith to borwe\nTo come, if that he live may,\nAyein withinne a Monthe day,\nAnd therupon thei kisten bothe:\nBot were hem lieve or were hem lothe,\nTo Schipe he goth and forth he wente\nTo Troie, as was his ferste entente.    780\nThe daies gon, the Monthe passeth,\nHire love encresceth and his lasseth,\nFor him sche lefte slep and mete,\nAnd he his time hath al foryete;\nSo that this wofull yonge qweene,\nWhich wot noght what it mihte meene,\nA lettre sende and preide him come,\nAnd seith how sche is overcome\nWith strengthe of love in such a wise,\nThat sche noght longe mai suffise    790\nTo liven out of his presence;\nAnd putte upon his conscience\nThe trowthe which he hath behote,\nWherof sche loveth him so hote,\nSche seith, that if he lengere lette\nOf such a day as sche him sette,\nSche scholde sterven in his Slowthe,\nWhich were a schame unto his trowthe.\nThis lettre is forth upon hire sonde,\nWherof somdiel confort on honde    800\nSche tok, as she that wolde abide\nAnd waite upon that ilke tyde\nWhich sche hath in hire lettre write.\nBot now is pite forto wite,\nAs he dede erst, so he foryat\nHis time eftsone and oversat.\nBot sche, which mihte noght do so,\nThe tyde awayteth everemo,\nAnd caste hire yhe upon the See:\nSomtime nay, somtime yee,    810\nSomtime he cam, somtime noght,\nThus sche desputeth in hire thoght\nAnd wot noght what sche thenke mai;\nBot fastende al the longe day\nSche was into the derke nyht,\nAnd tho sche hath do set up lyht\nIn a lanterne on hih alofte\nUpon a Tour, wher sche goth ofte,\nIn hope that in his cominge\nHe scholde se the liht brenninge,    820\nWherof he mihte his weies rihte\nTo come wher sche was be nyhte.\nBot al for noght, sche was deceived,\nFor Venus hath hire hope weyved,\nAnd schewede hire upon the Sky\nHow that the day was faste by,\nSo that withinne a litel throwe\nThe daies lyht sche mihte knowe.\nTho sche behield the See at large;\nAnd whan sche sih ther was no barge    830\nNe Schip, als ferr as sche may kenne,\nDoun fro the Tour sche gan to renne\nInto an Herber all hire one,\nWher many a wonder woful mone\nSche made, that no lif it wiste,\nAs sche which all hire joie miste,\nThat now sche swouneth, now sche pleigneth,\nAnd al hire face sche desteigneth\nWith teres, whiche, as of a welle\nThe stremes, from hire yhen felle;    840\nSo as sche mihte and evere in on\nSche clepede upon Demephon,\nAnd seide, \u201cHelas, thou slowe wiht,\nWher was ther evere such a knyht,\nThat so thurgh his ungentilesce\nOf Slowthe and of foryetelnesse\nAyein his trowthe brak his stevene?\u201d\nAnd tho hire yhe up to the hevene\nSche caste, and seide, \u201cO thou unkinde,\nHier schalt thou thurgh thi Slowthe finde,    850\nIf that thee list to come and se,\nA ladi ded for love of thee,\nSo as I schal myselve spille;\nWhom, if it hadde be thi wille,\nThou mihtest save wel ynowh.\u201d\nWith that upon a grene bowh\nA Ceinte of Selk, which sche ther hadde,\nSche knette, and so hireself sche ladde,\nThat sche aboute hire whyte swere\nIt dede, and hyng hirselven there.    860\nWherof the goddes were amoeved,\nAnd Demephon was so reproeved,\nThat of the goddes providence\nWas schape such an evidence\nEvere afterward ayein the slowe,\nThat Phillis in the same throwe\nWas schape into a Notetre,\nThat alle men it mihte se,\nAnd after Phillis Philliberd\nThis tre was cleped in the yerd,    870\nAnd yit for Demephon to schame\nInto this dai it berth the name.\nThis wofull chance how that it ferde\nAnon as Demephon it herde,\nAnd every man it hadde in speche,\nHis sorwe was noght tho to seche;\nHe gan his Slowthe forto banne,\nBot it was al to late thanne.\nLo thus, my Sone, miht thou wite\nAyein this vice how it is write;    880\nFor noman mai the harmes gesse,\nThat fallen thurgh foryetelnesse,\nWherof that I thi schrifte have herd.\nBot yit of Slowthe hou it hath ferd\nIn other wise I thenke oppose,\nIf thou have gult, as I suppose.\nFulfild of Slowthes essamplaire\nTher is yit on, his Secretaire,\nAnd he is cleped Negligence:\nWhich wol noght loke his evidence,    890\nWherof he mai be war tofore;\nBot whanne he hath his cause lore,\nThanne is he wys after the hond:\nWhanne helpe may no maner bond,\nThanne ate ferste wolde he binde:\nThus everemore he stant behinde.\nWhanne he the thing mai noght amende,\nThanne is he war, and seith at ende,\n\u201cHa, wolde god I hadde knowe!\u201d\nWherof bejaped with a mowe    900\nHe goth, for whan the grete Stiede\nIs stole, thanne he taketh hiede,\nAnd makth the stable dore fast:\nThus evere he pleith an aftercast\nOf al that he schal seie or do.\nHe hath a manere eke also,\nHim list noght lerne to be wys,\nFor he set of no vertu pris\nBot as him liketh for the while;\nSo fieleth he fulofte guile,    910\nWhan that he weneth siker stonde.\nAnd thus thou miht wel understonde,\nMi Sone, if thou art such in love,\nThou miht noght come at thin above\nOf that thou woldest wel achieve.\nMi holi fader, as I lieve,\nI mai wel with sauf conscience\nExcuse me of necgligence\nTowardes love in alle wise:\nFor thogh I be non of the wise,    920\nI am so trewly amerous,\nThat I am evere curious\nOf hem that conne best enforme\nTo knowe and witen al the forme,\nWhat falleth unto loves craft.\nBot yit ne fond I noght the haft,\nWhich mihte unto that bladd acorde;\nFor nevere herde I man recorde\nWhat thing it is that myhte availe\nTo winne love withoute faile.    930\nYit so fer cowthe I nevere finde\nMan that be resoun ne be kinde\nMe cowthe teche such an art,\nThat he ne failede of a part;\nAnd as toward myn oghne wit,\nControeve cowthe I nevere yit\nTo finden eny sikernesse,\nThat me myhte outher more or lesse\nOf love make forto spede:\nFor lieveth wel withoute drede,    940\nIf that ther were such a weie,\nAs certeinliche as I schal deie\nI hadde it lerned longe ago.\nBot I wot wel ther is non so:\nAnd natheles it may wel be,\nI am so rude in my degree\nAnd ek mi wittes ben so dulle,\nThat I ne mai noght to the fulle\nAtteigne to so hih a lore.\nBot this I dar seie overmore,    950\nAlthogh mi wit ne be noght strong,\nIt is noght on mi will along,\nFor that is besi nyht and day\nTo lerne al that he lerne may,\nHow that I mihte love winne:\nBot yit I am as to beginne\nOf that I wolde make an ende,\nAnd for I not how it schal wende,\nThat is to me mi moste sorwe.\nBot I dar take god to borwe,    960\nAs after min entendement,\nNon other wise necgligent\nThanne I yow seie have I noght be:\nForthi per seinte charite\nTell me, mi fader, what you semeth.\nIn good feith, Sone, wel me qwemeth,\nThat thou thiself hast thus aquit\nToward this vice, in which no wit\nAbide mai, for in an houre\nHe lest al that he mai laboure    970\nThe longe yer, so that men sein,\nWhat evere he doth it is in vein.\nFor thurgh the Slowthe of Negligence\nTher was yit nevere such science\nNe vertu, which was bodely,\nThat nys destruid and lost therby.\nEnsample that it hath be so\nIn boke I finde write also.\nPhebus, which is the Sonne hote,\nThat schyneth upon Erthe hote    980\nAnd causeth every lyves helthe,\nHe hadde a Sone in al his welthe,\nWhich Pheton hihte, and he desireth\nAnd with his Moder he conspireth,\nThe which was cleped Clemenee,\nFor help and conseil, so that he\nHis fader carte lede myhte\nUpon the faire daies brihte.\nAnd for this thing thei bothe preide\nUnto the fader, and he seide    990\nHe wolde wel, bot forth withal\nThre pointz he bad in special\nUnto his Sone in alle wise,\nThat he him scholde wel avise\nAnd take it as be weie of lore.\nFerst was, that he his hors to sore\nNe prike, and over that he tolde\nThat he the renes faste holde;\nAnd also that he be riht war\nIn what manere he lede his charr,    1000\nThat he mistake noght his gate,\nBot up avisement algate\nHe scholde bere a siker yhe,\nThat he to lowe ne to hyhe\nHis carte dryve at eny throwe,\nWherof that he mihte overthrowe.\nAnd thus be Phebus ordinance\nTok Pheton into governance\nThe Sonnes carte, which he ladde:\nBot he such veine gloire hadde    1010\nOf that he was set upon hyh,\nThat he his oghne astat ne syh\nThurgh negligence and tok non hiede;\nSo mihte he wel noght longe spede.\nFor he the hors withoute lawe\nThe carte let aboute drawe\nWher as hem liketh wantounly,\nThat ate laste sodeinly,\nFor he no reson wolde knowe,\nThis fyri carte he drof to lowe,    1020\nAnd fyreth al the world aboute;\nWherof thei weren alle in doubte,\nAnd to the god for helpe criden\nOf suche unhappes as betyden.\nPhebus, which syh the necgligence,\nHow Pheton ayein his defence\nHis charr hath drive out of the weie,\nOrdeigneth that he fell aweie\nOut of the carte into a flod\nAnd dreynte. Lo now, hou it stod    1030\nWith him that was so necgligent,\nThat fro the hyhe firmament,\nFor that he wolde go to lowe,\nHe was anon doun overthrowe.\nIn hih astat it is a vice\nTo go to lowe, and in service\nIt grieveth forto go to hye,\nWherof a tale in poesie\nI finde, how whilom Dedalus,\nWhich hadde a Sone, and Icharus    1040\nHe hihte, and thogh hem thoghte lothe,\nIn such prison thei weren bothe\nWith Minotaurus, that aboute\nThei mihten nawher wenden oute;\nSo thei begonne forto schape\nHow thei the prison mihte ascape.\nThis Dedalus, which fro his yowthe\nWas tawht and manye craftes cowthe,\nOf fetheres and of othre thinges\nHath mad to fle diverse wynges    1050\nFor him and for his Sone also;\nTo whom he yaf in charge tho\nAnd bad him thenke therupon,\nHow that his wynges ben set on\nWith wex, and if he toke his flyhte\nTo hyhe, al sodeinliche he mihte\nMake it to melte with the Sonne.\nAnd thus thei have her flyht begonne\nOut of the prison faire and softe;\nAnd whan thei weren bothe alofte,    1060\nThis Icharus began to monte,\nAnd of the conseil non accompte\nHe sette, which his fader tawhte,\nTil that the Sonne his wynges cawhte,\nWherof it malt, and fro the heihte\nWithouten help of eny sleihte\nHe fell to his destruccion.\nAnd lich to that condicion\nTher fallen ofte times fele\nFor lacke of governance in wele,    1070\nAls wel in love as other weie.\nNow goode fader, I you preie,\nIf ther be more in the matiere\nOf Slowthe, that I mihte it hiere.\nMi Sone, and for thi diligence,\nWhich every mannes conscience\nBe resoun scholde reule and kepe,\nIf that thee list to taken kepe,\nI wol thee telle, aboven alle\nIn whom no vertu mai befalle,    1080\nWhich yifth unto the vices reste\nAnd is of slowe the sloweste.\nAmong these othre of Slowthes kinde,\nWhich alle labour set behinde,\nAnd hateth alle besinesse,\nTher is yit on, which Ydelnesse\nIs cleped, and is the Norrice\nIn mannes kinde of every vice,\nWhich secheth eases manyfold.\nIn Wynter doth he noght for cold,    1090\nIn Somer mai he noght for hete;\nSo whether that he frese or swete,\nOr he be inne, or he be oute,\nHe wol ben ydel al aboute,\nBot if he pleie oght ate Dees.\nFor who as evere take fees\nAnd thenkth worschipe to deserve,\nTher is no lord whom he wol serve,\nAs forto duelle in his servise,\nBot if it were in such a wise,    1100\nOf that he seth per aventure\nThat be lordschipe and coverture\nHe mai the more stonde stille,\nAnd use his ydelnesse at wille.\nFor he ne wol no travail take\nTo ryde for his ladi sake,\nBot liveth al upon his wisshes;\nAnd as a cat wolde ete fisshes\nWithoute wetinge of his cles,\nSo wolde he do, bot natheles    1110\nHe faileth ofte of that he wolde.\nMi Sone, if thou of such a molde\nArt mad, now tell me plein thi schrifte.\nNay, fader, god I yive a yifte.\nThat toward love, as be mi wit,\nAl ydel was I nevere yit,\nNe nevere schal, whil I mai go.\nNow, Sone, tell me thanne so,\nWhat hast thou don of besischipe\nTo love and to the ladischipe    1120\nOf hire which thi ladi is?\nMi fader, evere yit er this\nIn every place, in every stede,\nWhat so mi lady hath me bede,\nWith al myn herte obedient\nI have therto be diligent.\nAnd if so is sche bidde noght,\nWhat thing that thanne into my thoght\nComth ferst of that I mai suffise,\nI bowe and profre my servise,    1130\nSomtime in chambre, somtime in halle,\nRiht as I se the times falle.\nAnd whan sche goth to hiere masse,\nThat time schal noght overpasse,\nThat I naproche hir ladihede,\nIn aunter if I mai hire lede\nUnto the chapelle and ayein.\nThanne is noght al mi weie in vein,\nSomdiel I mai the betre fare,\nWhan I, that mai noght fiele hir bare,    1140\nMai lede hire clothed in myn arm:\nBot afterward it doth me harm\nOf pure ymaginacioun;\nFor thanne this collacioun\nI make unto miselven ofte,\nAnd seie, \u201cHa lord, hou sche is softe,\nHow sche is round, hou sche is smal!\nNow wolde god I hadde hire al\nWithoute danger at mi wille!\u201d\nAnd thanne I sike and sitte stille,    1150\nOf that I se mi besi thoght\nIs torned ydel into noght.\nBot for al that lete I ne mai,\nWhanne I se time an other dai,\nThat I ne do my besinesse\nUnto mi ladi worthinesse.\nFor I therto mi wit afaite\nTo se the times and awaite\nWhat is to done and what to leve:\nAnd so, whan time is, be hir leve,    1160\nWhat thing sche bit me don, I do,\nAnd wher sche bidt me gon, I go,\nAnd whanne hir list to clepe, I come.\nThus hath sche fulliche overcome\nMin ydelnesse til I sterve,\nSo that I mot hire nedes serve,\nFor as men sein, nede hath no lawe.\nThus mot I nedly to hire drawe,\nI serve, I bowe, I loke, I loute,\nMin yhe folweth hire aboute,    1170\nWhat so sche wole so wol I,\nWhan sche wol sitte, I knele by,\nAnd whan sche stant, than wol I stonde:\nBot whan sche takth hir werk on honde\nOf wevinge or enbrouderie,\nThan can I noght bot muse and prie\nUpon hir fingres longe and smale,\nAnd now I thenke, and now I tale,\nAnd now I singe, and now I sike,\nAnd thus mi contienance I pike.    1180\nAnd if it falle, as for a time\nHir liketh noght abide bime,\nBot besien hire on other thinges,\nThan make I othre tariinges\nTo dreche forth the longe dai,\nFor me is loth departe away.\nAnd thanne I am so simple of port,\nThat forto feigne som desport\nI pleie with hire litel hound\nNow on the bedd, now on the ground,    1190\nNow with hir briddes in the cage;\nFor ther is non so litel page,\nNe yit so simple a chamberere,\nThat I ne make hem alle chere,\nAl for thei scholde speke wel:\nThus mow ye sen mi besi whiel,\nThat goth noght ydeliche aboute.\nAnd if hir list to riden oute\nOn pelrinage or other stede,\nI come, thogh I be noght bede,    1200\nAnd take hire in min arm alofte\nAnd sette hire in hire sadel softe,\nAnd so forth lede hire be the bridel,\nFor that I wolde noght ben ydel.\nAnd if hire list to ride in Char,\nAnd thanne I mai therof be war,\nAnon I schape me to ryde\nRiht evene be the Chares side;\nAnd as I mai, I speke among,\nAnd otherwhile I singe a song,    1210\nWhich Ovide in his bokes made,\nAnd seide, \u201cO whiche sorwes glade,\nO which wofull prosperite\nBelongeth to the proprete\nOf love, who so wole him serve!\nAnd yit therfro mai noman swerve,\nThat he ne mot his lawe obeie.\u201d\nAnd thus I ryde forth mi weie,\nAnd am riht besi overal\nWith herte and with mi body al,    1220\nAs I have said you hier tofore.\nMy goode fader, tell therfore,\nOf Ydelnesse if I have gilt.\nMi Sone, bot thou telle wilt\nOght elles than I mai now hiere,\nThou schalt have no penance hiere.\nAnd natheles a man mai se,\nHow now adayes that ther be\nFul manye of suche hertes slowe,\nThat wol noght besien hem to knowe    1230\nWhat thing love is, til ate laste,\nThat he with strengthe hem overcaste,\nThat malgre hem thei mote obeie\nAnd don al ydelschipe aweie,\nTo serve wel and besiliche.\nBot, Sone, thou art non of swiche,\nFor love schal the wel excuse:\nBot otherwise, if thou refuse\nTo love, thou miht so per cas\nBen ydel, as somtime was    1240\nA kinges dowhter unavised,\nTil that Cupide hire hath chastised:\nWherof thou schalt a tale hiere\nAcordant unto this matiere.\nOf Armenye, I rede thus,\nTher was a king, which Herupus\nWas hote, and he a lusti Maide\nTo dowhter hadde, and as men saide\nHire name was Rosiphelee;\nWhich tho was of gret renomee,    1250\nFor sche was bothe wys and fair\nAnd scholde ben hire fader hair.\nBot sche hadde o defalte of Slowthe\nTowardes love, and that was rowthe;\nFor so wel cowde noman seie,\nWhich mihte sette hire in the weie\nOf loves occupacion\nThurgh non ymaginacion;\nThat scole wolde sche noght knowe.\nAnd thus sche was on of the slowe    1260\nAs of such hertes besinesse,\nTil whanne Venus the goddesse,\nWhich loves court hath forto reule,\nHath broght hire into betre reule,\nForth with Cupide and with his miht:\nFor thei merveille how such a wiht,\nWhich tho was in hir lusti age,\nDesireth nother Mariage\nNe yit the love of paramours,\nWhich evere hath be the comun cours    1270\nAmonges hem that lusti were.\nSo was it schewed after there:\nFor he that hihe hertes loweth\nWith fyri Dartes whiche he throweth,\nCupide, which of love is godd,\nIn chastisinge hath mad a rodd\nTo dryve awei hir wantounesse;\nSo that withinne a while, I gesse,\nSche hadde on such a chance sporned,\nThat al hire mod was overtorned,    1280\nWhich ferst sche hadde of slow manere:\nFor thus it fell, as thou schalt hiere.\nWhan come was the Monthe of Maii,\nSche wolde walke upon a dai,\nAnd that was er the Sonne Ariste;\nOf wommen bot a fewe it wiste,\nAnd forth sche wente prively\nUnto the Park was faste by,\nAl softe walkende on the gras,\nTil sche cam ther the Launde was,    1290\nThurgh which ther ran a gret rivere.\nIt thoghte hir fair, and seide, \u201cHere\nI wole abide under the schawe\u201d:\nAnd bad hire wommen to withdrawe,\nAnd ther sche stod al one stille,\nTo thenke what was in hir wille.\nSche sih the swote floures springe,\nSche herde glade foules singe,\nSche sih the bestes in her kinde,\nThe buck, the do, the hert, the hinde,    1300\nThe madle go with the femele;\nAnd so began ther a querele\nBetwen love and hir oghne herte,\nFro which sche couthe noght asterte.\nAnd as sche caste hire yhe aboute,\nSche syh clad in o suite a route\nOf ladis, wher thei comen ryde\nAlong under the wodes syde:\nOn faire amblende hors thei sete,\nThat were al whyte, fatte and grete,    1310\nAnd everichon thei ride on side.\nThe Sadles were of such a Pride,\nWith Perle and gold so wel begon,\nSo riche syh sche nevere non;\nIn kertles and in Copes riche\nThei weren clothed, alle liche,\nDeparted evene of whyt and blew;\nWith alle lustes that sche knew\nThei were enbrouded overal.\nHere bodies weren long and smal,    1320\nThe beaute faye upon her face\nNon erthly thing it may desface;\nCorones on here hed thei beere,\nAs ech of hem a qweene weere,\nThat al the gold of Cresus halle\nThe leste coronal of alle\nNe mihte have boght after the worth:\nThus come thei ridende forth.\nThe kinges dowhter, which this syh,\nFor pure abaissht drowh hire adryh    1330\nAnd hield hire clos under the bowh,\nAnd let hem passen stille ynowh;\nFor as hire thoghte in hire avis,\nTo hem that were of such a pris\nSche was noght worthi axen there,\nFro when they come or what thei were:\nBot levere than this worldes good\nSche wolde have wist hou that it stod,\nAnd putte hire hed alitel oute;\nAnd as sche lokede hire aboute,    1340\nSche syh comende under the linde\nA womman up an hors behinde.\nThe hors on which sche rod was blak,\nAl lene and galled on the back,\nAnd haltede, as he were encluyed,\nWherof the womman was annuied;\nThus was the hors in sori plit,\nBot for al that a sterre whit\nAmiddes in the front he hadde.\nHir Sadel ek was wonder badde,    1350\nIn which the wofull womman sat,\nAnd natheles ther was with that\nA riche bridel for the nones\nOf gold and preciouse Stones.\nHire cote was somdiel totore;\nAboute hir middel twenty score\nOf horse haltres and wel mo\nTher hyngen ate time tho.\nThus whan sche cam the ladi nyh,\nThan tok sche betre hiede and syh    1360\nThis womman fair was of visage,\nFreyssh, lusti, yong and of tendre age;\nAnd so this ladi, ther sche stod,\nBethoghte hire wel and understod\nThat this, which com ridende tho,\nTidinges couthe telle of tho,\nWhich as sche sih tofore ryde,\nAnd putte hir forth and preide abide,\nAnd seide, \u201cHa, Suster, let me hiere,\nWhat ben thei, that now riden hiere,    1370\nAnd ben so richeliche arraied?\u201d\nThis womman, which com so esmaied,\nAnsuerde with ful softe speche,\nAnd seith, \u201cMa Dame, I schal you teche.\nThese ar of tho that whilom were\nServantz to love, and trowthe beere,\nTher as thei hadde here herte set.\nFare wel, for I mai noght be let:\nMa Dame, I go to mi servise,\nSo moste I haste in alle wise;    1380\nForthi, ma Dame, yif me leve,\nI mai noght longe with you leve.\u201d\n\u201cHa, goode Soster, yit I preie,\nTell me whi ye ben so beseie\nAnd with these haltres thus begon.\u201d\n\u201cMa Dame, whilom I was on\nThat to mi fader hadde a king;\nBot I was slow, and for no thing\nMe liste noght to love obeie,\nAnd that I now ful sore abeie.    1390\nFor I whilom no love hadde,\nMin hors is now so fieble and badde,\nAnd al totore is myn arai,\nAnd every yeer this freisshe Maii\nThese lusti ladis ryde aboute,\nAnd I mot nedes suie here route\nIn this manere as ye now se,\nAnd trusse here haltres forth with me,\nAnd am bot as here horse knave.\nNon other office I ne have,    1400\nHem thenkth I am worthi nomore,\nFor I was slow in loves lore,\nWhan I was able forto lere,\nAnd wolde noght the tales hiere\nOf hem that couthen love teche.\u201d\n\u201cNow tell me thanne, I you beseche,\nWherof that riche bridel serveth.\u201d\nWith that hire chere awei sche swerveth,\nAnd gan to wepe, and thus sche tolde:\n\u201cThis bridel, which ye nou beholde    1410\nSo riche upon myn horse hed,\u2014\nMa Dame, afore, er I was ded,\nWhan I was in mi lusti lif,\nTher fel into myn herte a strif\nOf love, which me overcom,\nSo that therafter hiede I nom\nAnd thoghte I wolde love a kniht:\nThat laste wel a fourtenyht,\nFor it no lengere mihte laste,\nSo nyh my lif was ate laste.    1420\nBot now, allas, to late war\nThat I ne hadde him loved ar:\nFor deth cam so in haste bime,\nEr I therto hadde eny time,\nThat it ne mihte ben achieved.\nBot for al that I am relieved,\nOf that mi will was good therto,\nThat love soffreth it be so\nThat I schal swiche a bridel were.\nNow have ye herd al myn ansuere:    1430\nTo godd, ma Dame, I you betake,\nAnd warneth alle for mi sake,\nOf love that thei ben noght ydel,\nAnd bidd hem thenke upon mi brydel.\u201d\nAnd with that word al sodeinly\nSche passeth, as it were a Sky,\nAl clene out of this ladi sihte:\nAnd tho for fere hire herte afflihte,\nAnd seide to hirself, \u201cHelas!\nI am riht in the same cas.    1440\nBot if I live after this day,\nI schal amende it, if I may.\u201d\nAnd thus homward this lady wente,\nAnd changede al hire ferste entente,\nWithinne hire herte and gan to swere\nThat sche none haltres wolde bere.\nLo, Sone, hier miht thou taken hiede,\nHow ydelnesse is forto drede,\nNamliche of love, as I have write.\nFor thou miht understonde and wite,    1450\nAmong the gentil nacion\nLove is an occupacion,\nWhich forto kepe hise lustes save\nScholde every gentil herte have:\nFor as the ladi was chastised,\nRiht so the knyht mai ben avised,\nWhich ydel is and wol noght serve\nTo love, he mai per cas deserve\nA grettere peine than sche hadde,\nWhan sche aboute with hire ladde    1460\nThe horse haltres; and forthi\nGood is to be wel war therbi.\nBot forto loke aboven alle,\nThese Maidens, hou so that it falle,\nThei scholden take ensample of this\nWhich I have told, for soth it is.\nMi ladi Venus, whom I serve,\nWhat womman wole hire thonk deserve,\nSche mai noght thilke love eschuie\nOf paramours, bot sche mot suie    1470\nCupides lawe; and natheles\nMen sen such love sielde in pes,\nThat it nys evere upon aspie\nOf janglinge and of fals Envie,\nFulofte medlid with disese:\nBot thilke love is wel at ese,\nWhich set is upon mariage;\nFor that dar schewen the visage\nIn alle places openly.\nA gret mervaile it is forthi,    1480\nHow that a Maiden wolde lette,\nThat sche hir time ne besette\nTo haste unto that ilke feste,\nWherof the love is al honeste.\nMen mai recovere lost of good,\nBot so wys man yit nevere stod,\nWhich mai recovere time lore:\nSo mai a Maiden wel therfore\nEnsample take, of that sche strangeth\nHir love, and longe er that sche changeth    1490\nHir herte upon hir lustes greene\nTo mariage, as it is seene.\nFor thus a yer or tuo or thre\nSche lest, er that sche wedded be,\nWhyl sche the charge myhte bere\nOf children, whiche the world forbere\nNe mai, bot if it scholde faile.\nBot what Maiden hire esposaile\nWol tarie, whan sche take mai,\nSche schal per chance an other dai    1500\nBe let, whan that hire lievest were.\nWherof a tale unto hire Ere,\nWhich is coupable upon this dede,\nI thenke telle of that I rede.\nAmong the Jewes, as men tolde,\nTher was whilom be daies olde\nA noble Duck, which Jepte hihte.\nAnd fell, he scholde go to fyhte\nAyein Amon the cruel king:\nAnd forto speke upon this thing,    1510\nWithinne his herte he made avou\nTo god and seide, \u201cHa lord, if thou\nWolt grante unto thi man victoire,\nI schal in tokne of thi memoire\nThe ferste lif that I mai se,\nOf man or womman wher it be,\nAnon as I come hom ayein,\nTo thee, which art god sovereign,\nSlen in thi name and sacrifie.\u201d\nAnd thus with his chivalerie    1520\nHe goth him forth, wher that he scholde,\nAnd wan al that he winne wolde\nAnd overcam his fomen alle.\nMai noman lette that schal falle.\nThis Duc a lusti dowhter hadde,\nAnd fame, which the wordes spradde,\nHath broght unto this ladi Ere\nHow that hire fader hath do there.\nSche waiteth upon his cominge\nWith dansinge and with carolinge,    1530\nAs sche that wolde be tofore\nAl othre, and so sche was therfore\nIn Masphat at hir fader gate\nThe ferste; and whan he com therate,\nAnd sih his douhter, he tobreide\nHise clothes and wepende he seide:\n\u201cO mihti god among ous hiere,\nNou wot I that in no manere\nThis worldes joie mai be plein.\nI hadde al that I coude sein    1540\nAyein mi fomen be thi grace,\nSo whan I cam toward this place\nTher was non gladdere man than I:\nBut now, mi lord, al sodeinli\nMi joie is torned into sorwe,\nFor I mi dowhter schal tomorwe\nTohewe and brenne in thi servise\nTo loenge of thi sacrifise\nThurgh min avou, so as it is.\u201d\nThe Maiden, whan sche wiste of this,    1550\nAnd sih the sorwe hir fader made,\nSo as sche mai with wordes glade\nConforteth him, and bad him holde\nThe covenant which he is holde\nTowardes god, as he behihte.\nBot natheles hire herte aflihte\nOf that sche sih hire deth comende;\nAnd thanne unto the ground knelende\nTofore hir fader sche is falle,\nAnd seith, so as it is befalle    1560\nUpon this point that sche schal deie,\nOf o thing ferst sche wolde him preie,\nThat fourty daies of respit\nHe wolde hir grante upon this plit,\nThat sche the whyle mai bewepe\nHir maidenhod, which sche to kepe\nSo longe hath had and noght beset;\nWherof her lusti youthe is let,\nThat sche no children hath forthdrawe\nIn Mariage after the lawe,    1570\nSo that the poeple is noght encressed.\nBot that it mihte be relessed,\nThat sche hir time hath lore so,\nSche wolde be his leve go\nWith othre Maidens to compleigne,\nAnd afterward unto the peine\nOf deth sche wolde come ayein.\nThe fader herde his douhter sein,\nAnd therupon of on assent\nThe Maidens were anon asent,    1580\nThat scholden with this Maiden wende.\nSo forto speke unto this ende,\nThei gon the dounes and the dales\nWith wepinge and with wofull tales,\nAnd every wyht hire maidenhiede\nCompleigneth upon thilke nede,\nThat sche no children hadde bore,\nWherof sche hath hir youthe lore,\nWhich nevere sche recovere mai:\nFor so fell that hir laste dai    1590\nWas come, in which sche scholde take\nHir deth, which sche may noght forsake.\nLo, thus sche deiede a wofull Maide\nFor thilke cause which I saide,\nAs thou hast understonde above.\nMi fader, as toward the Love\nOf Maidens forto telle trowthe,\nYe have thilke vice of Slowthe,\nMe thenkth, riht wonder wel declared,\nThat ye the wommen have noght spared    1600\nOf hem that tarien so behinde.\nBot yit it falleth in my minde,\nToward the men hou that ye spieke\nOf hem that wole no travail sieke\nIn cause of love upon decerte:\nTo speke in wordes so coverte,\nI not what travaill that ye mente.\nMi Sone, and after min entente\nI woll thee telle what I thoghte,\nHou whilom men here loves boghte    1610\nThurgh gret travaill in strange londes,\nWher that thei wroghten with here hondes\nOf armes many a worthi dede,\nIn sondri place as men mai rede.\nThat every love of pure kinde\nIs ferst forthdrawe, wel I finde:\nBot natheles yit overthis\nDecerte doth so that it is\nThe rather had in mani place.\nForthi who secheth loves grace,    1620\nWher that these worthi wommen are,\nHe mai noght thanne himselve spare\nUpon his travail forto serve,\nWherof that he mai thonk deserve,\nThere as these men of Armes be,\nSomtime over the grete Se:\nSo that be londe and ek be Schipe\nHe mot travaile for worschipe\nAnd make manye hastyf rodes,\nSomtime in Prus, somtime in Rodes,    1630\nAnd somtime into Tartarie;\nSo that these heraldz on him crie,\n\u201cVailant, vailant, lo, wher he goth!\u201d\nAnd thanne he yifth hem gold and cloth,\nSo that his fame mihte springe,\nAnd to his ladi Ere bringe\nSom tidinge of his worthinesse;\nSo that sche mihte of his prouesce\nOf that sche herde men recorde,\nThe betre unto his love acorde    1640\nAnd danger pute out of hire mod,\nWhanne alle men recorden good,\nAnd that sche wot wel, for hir sake\nThat he no travail wol forsake.\nMi Sone, of this travail I meene:\nNou schrif thee, for it schal be sene\nIf thou art ydel in this cas.\nMy fader ye, and evere was:\nFor as me thenketh trewely\nThat every man doth mor than I    1650\nAs of this point, and if so is\nThat I have oght so don er this,\nIt is so litel of acompte,\nAs who seith, it mai noght amonte\nTo winne of love his lusti yifte.\nFor this I telle you in schrifte,\nThat me were levere hir love winne\nThan Kaire and al that is ther inne:\nAnd forto slen the hethen alle,\nI not what good ther mihte falle,    1660\nSo mochel blod thogh ther be schad.\nThis finde I writen, hou Crist bad\nThat noman other scholde sle.\nWhat scholde I winne over the Se,\nIf I mi ladi loste at hom?\nBot passe thei the salte fom,\nTo whom Crist bad thei scholden preche\nTo al the world and his feith teche:\nBot now thei rucken in here nest\nAnd resten as hem liketh best    1670\nIn all the swetnesse of delices.\nThus thei defenden ous the vices,\nAnd sitte hemselven al amidde;\nTo slen and feihten thei ous bidde\nHem whom thei scholde, as the bok seith,\nConverten unto Cristes feith.\nBot hierof have I gret mervaile,\nHou thei wol bidde me travaile:\nA Sarazin if I sle schal,\nI sle the Soule forth withal,    1680\nAnd that was nevere Cristes lore.\nBot nou ho ther, I seie nomore.\nBot I wol speke upon mi schrifte;\nAnd to Cupide I make a yifte,\nThat who as evere pris deserve\nOf armes, I wol love serve;\nAnd thogh I scholde hem bothe kepe,\nAls wel yit wolde I take kepe\nWhan it were time to abide,\nAs forto travaile and to ryde:    1690\nFor how as evere a man laboure,\nCupide appointed hath his houre.\nFor I have herd it telle also,\nAchilles lefte hise armes so\nBothe of himself and of his men\nAt Troie for Polixenen,\nUpon hire love whanne he fell,\nThat for no chance that befell\nAmong the Grecs or up or doun,\nHe wolde noght ayein the toun    1700\nBen armed, for the love of hire.\nAnd so me thenketh, lieve Sire,\nA man of armes mai him reste\nSomtime in hope for the beste,\nIf he mai finde a weie nerr.\nWhat scholde I thanne go so ferr\nIn strange londes many a mile\nTo ryde, and lese at hom therwhile\nMi love? It were a schort beyete\nTo winne chaf and lese whete.    1710\nBot if mi ladi bidde wolde,\nThat I for hire love scholde\nTravaile, me thenkth trewely\nI mihte fle thurghout the Sky,\nAnd go thurghout the depe Se,\nFor al ne sette I at a stre\nWhat thonk that I mihte elles gete.\nWhat helpeth it a man have mete,\nWher drinke lacketh on the bord?\nWhat helpeth eny mannes word    1720\nTo seie hou I travaile faste,\nWher as me faileth ate laste\nThat thing which I travaile fore?\nO in good time were he bore,\nThat mihte atteigne such a mede.\nBot certes if I mihte spede\nWith eny maner besinesse\nOf worldes travail, thanne I gesse,\nTher scholde me non ydelschipe\nDeparten fro hir ladischipe.    1730\nBot this I se, on daies nou\nThe blinde god, I wot noght hou,\nCupido, which of love is lord,\nHe set the thinges in discord,\nThat thei that lest to love entende\nFulofte he wole hem yive and sende\nMost of his grace; and thus I finde\nThat he that scholde go behinde,\nGoth many a time ferr tofore:\nSo wot I noght riht wel therfore,    1740\nOn whether bord that I schal seile.\nThus can I noght miself conseile,\nBot al I sette on aventure,\nAnd am, as who seith, out of cure\nFor ought that I can seie or do:\nFor everemore I finde it so,\nThe more besinesse I leie,\nThe more that I knele and preie\nWith goode wordes and with softe,\nThe more I am refused ofte,    1750\nWith besinesse and mai noght winne.\nAnd in good feith that is gret Sinne;\nFor I mai seie, of dede and thoght\nThat ydel man have I be noght;\nFor hou as evere I be deslaied,\nYit evermore I have assaied.\nBot thogh my besinesse laste,\nAl is bot ydel ate laste,\nFor whan theffect is ydelnesse,\nI not what thing is besinesse.    1760\nSei, what availeth al the dede,\nWhich nothing helpeth ate nede?\nFor the fortune of every fame\nSchal of his ende bere a name.\nAnd thus for oght is yit befalle,\nAn ydel man I wol me calle\nAs after myn entendement:\nBot upon youre amendement,\nMin holi fader, as you semeth,\nMi reson and my cause demeth.    1770\nMi Sone, I have herd thi matiere,\nOf that thou hast thee schriven hiere:\nAnd forto speke of ydel fare,\nMe semeth that thou tharst noght care,\nBot only that thou miht noght spede.\nAnd therof, Sone, I wol thee rede,\nAbyd, and haste noght to faste;\nThi dees ben every dai to caste,\nThou nost what chance schal betyde.\nBetre is to wayte upon the tyde    1780\nThan rowe ayein the stremes stronge:\nFor thogh so be thee thenketh longe,\nPer cas the revolucion\nOf hevene and thi condicion\nNe be noght yit of on acord.\nBot I dar make this record\nTo Venus, whos Prest that I am,\nThat sithen that I hidir cam\nTo hiere, as sche me bad, thi lif,\nWherof thou elles be gultif,    1790\nThou miht hierof thi conscience\nExcuse, and of gret diligence,\nWhich thou to love hast so despended,\nThou oghtest wel to be comended.\nBot if so be that ther oght faile,\nOf that thou slowthest to travaile\nIn armes forto ben absent,\nAnd for thou makst an argument\nOf that thou seidest hiere above,\nHou Achilles thurgh strengthe of love    1800\nHise armes lefte for a throwe,\nThou schalt an other tale knowe,\nWhich is contraire, as thou schalt wite.\nFor this a man mai finde write,\nWhan that knyhthode schal be werred,\nLust mai noght thanne be preferred;\nThe bedd mot thanne be forsake\nAnd Schield and spere on honde take,\nWhich thing schal make hem after glade,\nWhan thei ben worthi knihtes made.    1810\nWherof, so as it comth to honde,\nA tale thou schalt understonde,\nHou that a kniht schal armes suie,\nAnd for the while his ese eschuie.\nUpon knyhthode I rede thus,\nHow whilom whan the king Nauplus,\nThe fader of Palamades,\nCam forto preien Ulixes\nWith othre Gregois ek also,\nThat he with hem to Troie go,    1820\nWher that the Siege scholde be,\nAnon upon Penolope\nHis wif, whom that he loveth hote,\nThenkende, wolde hem noght behote.\nBot he schop thanne a wonder wyle,\nHow that he scholde hem best beguile,\nSo that he mihte duelle stille\nAt home and welde his love at wille:\nWherof erli the morwe day\nOut of his bedd, wher that he lay,    1830\nWhan he was uppe, he gan to fare\nInto the field and loke and stare,\nAs he which feigneth to be wod:\nHe tok a plowh, wher that it stod,\nWherinne anon in stede of Oxes\nHe let do yoken grete foxes,\nAnd with gret salt the lond he siew.\nBut Nauplus, which the cause kniew,\nAyein the sleihte which he feigneth\nAn other sleihte anon ordeigneth.    1840\nAnd fell that time Ulixes hadde\nA chyld to Sone, and Nauplus radde\nHow men that Sone taken scholde,\nAnd setten him upon the Molde,\nWher that his fader hield the plowh,\nIn thilke furgh which he tho drowh.\nFor in such wise he thoghte assaie,\nHou it Ulixes scholde paie,\nIf that he were wod or non.\nThe knihtes for this child forthgon;    1850\nThelamacus anon was fett,\nTofore the plowh and evene sett,\nWher that his fader scholde dryve.\nBot whan he sih his child, als blyve\nHe drof the plowh out of the weie,\nAnd Nauplus tho began to seie,\nAnd hath half in a jape cryd:\n\u201cO Ulixes, thou art aspyd:\nWhat is al this thou woldest meene?\nFor openliche it is now seene    1860\nThat thou hast feigned al this thing,\nWhich is gret schame to a king,\nWhan that for lust of eny slowthe\nThou wolt in a querele of trowthe\nOf armes thilke honour forsake,\nAnd duelle at hom for loves sake:\nFor betre it were honour to winne\nThan love, which likinge is inne.\nForthi tak worschipe upon honde,\nAnd elles thou schalt understonde    1870\nThese othre worthi kinges alle\nOf Grece, which unto thee calle,\nTowardes thee wol be riht wrothe,\nAnd grieve thee per chance bothe:\nWhich schal be tothe double schame\nMost for the hindrynge of thi name,\nThat thou for Slouthe of eny love\nSchalt so thi lustes sette above\nAnd leve of armes the knyhthode,\nWhich is the pris of thi manhode    1880\nAnd oghte ferst to be desired.\u201d\nBot he, which hadde his herte fyred\nUpon his wif, whan he this herde,\nNoght o word therayein ansuerde,\nBot torneth hom halvinge aschamed,\nAnd hath withinne himself so tamed\nHis herte, that al the sotie\nOf love for chivalerie\nHe lefte, and be him lief or loth,\nTo Troie forth with hem he goth,    1890\nThat he him mihte noght excuse.\nThus stant it, if a knyht refuse\nThe lust of armes to travaile,\nTher mai no worldes ese availe,\nBot if worschipe be with al.\nAnd that hath schewed overal;\nFor it sit wel in alle wise\nA kniht to ben of hih emprise\nAnd puten alle drede aweie;\nFor in this wise, I have herd seie,    1900\nThe worthi king Protheselai\nOn his passage wher he lai\nTowardes Troie thilke Siege,\nSche which was al his oghne liege,\nLaodomie his lusti wif,\nWhich for his love was pensif,\nAs he which al hire herte hadde,\nUpon a thing wherof sche dradde\nA lettre, forto make him duelle\nFro Troie, sende him, thus to telle,    1910\nHou sche hath axed of the wyse\nTouchende of him in such a wise,\nThat thei have don hire understonde,\nTowardes othre hou so it stonde,\nThe destine it hath so schape\nThat he schal noght the deth ascape\nIn cas that he arryve at Troie.\nForthi as to hir worldes joie\nWith al hire herte sche him preide,\nAnd many an other cause alleide,    1920\nThat he with hire at home abide.\nBot he hath cast hir lettre aside,\nAs he which tho no maner hiede\nTok of hire wommannysshe drede;\nAnd forth he goth, as noght ne were,\nTo Troie, and was the ferste there\nWhich londeth, and tok arryvaile:\nFor him was levere in the bataille,\nHe seith, to deien as a knyht,\nThan forto lyve in al his myht    1930\nAnd be reproeved of his name.\nLo, thus upon the worldes fame\nKnyhthode hath evere yit be set,\nWhich with no couardie is let.\nOf king Sa\u00fcl also I finde,\nWhan Samuel out of his kinde,\nThurgh that the Phitonesse hath lered,\nIn Samarie was arered\nLong time after that he was ded,\nThe king Sa\u00fcl him axeth red,    1940\nIf that he schal go fyhte or non.\nAnd Samuel him seide anon,\n\u201cThe ferste day of the bataille\nThou schalt be slain withoute faile\nAnd Jonathas thi Sone also.\u201d\nBot hou as evere it felle so,\nThis worthi kniht of his corage\nHath undertake the viage,\nAnd wol noght his knyhthode lette\nFor no peril he couthe sette;    1950\nWherof that bothe his Sone and he\nUpon the Montz of Gelboe\nAssemblen with here enemys:\nFor thei knyhthode of such a pris\nBe olde daies thanne hielden,\nThat thei non other thing behielden.\nAnd thus the fader for worschipe\nForth with his Sone of felaschipe\nThurgh lust of armes weren dede,\nAs men mai in the bible rede;    1960\nThe whos knyhthode is yit in mende,\nAnd schal be to the worldes ende.\nAnd forto loken overmore,\nIt hath and schal ben evermore\nThat of knihthode the prouesse\nIs grounded upon hardinesse\nOf him that dar wel undertake.\nAnd who that wolde ensample take\nUpon the forme of knyhtes lawe,\nHow that Achilles was forthdrawe    1970\nWith Chiro, which Centaurus hihte,\nOf many a wondre hiere he mihte.\nFor it stod thilke time thus,\nThat this Chiro, this Centaurus,\nWithinne a large wildernesse,\nWher was Leon and Leonesse,\nThe Lepard and the Tigre also,\nWith Hert and Hynde, and buck and doo,\nHadde his duellinge, as tho befell,\nOf Pileon upon the hel,    1980\nWherof was thanne mochel speche.\nTher hath Chiro this Chyld to teche,\nWhat time he was of tuelve yer age;\nWher forto maken his corage\nThe more hardi be other weie,\nIn the forest to hunte and pleie\nWhan that Achilles walke wolde,\nCentaurus bad that he ne scholde\nAfter no beste make his chace,\nWhich wolde flen out of his place,    1990\nAs buck and doo and hert and hynde,\nWith whiche he mai no werre finde;\nBot tho that wolden him withstonde,\nTher scholde he with his Dart on honde\nUpon the Tigre and the Leon\nPourchace and take his veneison,\nAs to a kniht is acordant.\nAnd therupon a covenant\nThis Chiro with Achilles sette,\nThat every day withoute lette    2000\nHe scholde such a cruel beste\nOr slen or wounden ate leste,\nSo that he mihte a tokne bringe\nOf blod upon his hom cominge.\nAnd thus of that Chiro him tawhte\nAchilles such an herte cawhte,\nThat he nomore a Leon dradde,\nWhan he his Dart on honde hadde,\nThanne if a Leon were an asse:\nAnd that hath mad him forto passe    2010\nAlle othre knihtes of his dede,\nWhan it cam to the grete nede,\nAs it was afterward wel knowe.\nLo, thus, my Sone, thou miht knowe\nThat the corage of hardiesce\nIs of knyhthode the prouesce,\nWhich is to love sufficant\nAboven al the remenant\nThat unto loves court poursuie.\nBot who that wol no Slowthe eschuie,    2020\nUpon knihthode and noght travaile,\nI not what love him scholde availe;\nBot every labour axeth why\nOf som reward, wherof that I\nEnsamples couthe telle ynowe\nOf hem that toward love drowe\nBe olde daies, as thei scholde.\nMi fader, therof hiere I wolde.\nMi Sone, it is wel resonable,\nIn place which is honorable    2030\nIf that a man his herte sette,\nThat thanne he for no Slowthe lette\nTo do what longeth to manhede.\nFor if thou wolt the bokes rede\nOf Lancelot and othre mo,\nTher miht thou sen hou it was tho\nOf armes, for thei wolde atteigne\nTo love, which withoute peine\nMai noght be gete of ydelnesse.\nAnd that I take to witnesse    2040\nAn old Cronique in special,\nThe which into memorial\nIs write, for his loves sake\nHou that a kniht schal undertake.\nTher was a king, which O\u00ebnes\nWas hote, and he under his pes\nHield Calidoyne in his Empire,\nAnd hadde a dowhter Deianire.\nMen wiste in thilke time non\nSo fair a wiht as sche was on;    2050\nAnd as sche was a lusti wiht,\nRiht so was thanne a noble kniht,\nTo whom Mercurie fader was.\nThis kniht the tuo pilers of bras,\nThe whiche yit a man mai finde,\nSette up in the desert of Ynde;\nThat was the worthi Hercules,\nWhos name schal ben endeles\nFor the merveilles whiche he wroghte.\nThis Hercules the love soghte    2060\nOf Deianire, and of this thing\nUnto hir fader, which was king,\nHe spak touchende of Mariage.\nThe king knowende his hih lignage,\nAnd dradde also hise mihtes sterne,\nTo him ne dorste his dowhter werne;\nAnd natheles this he him seide,\nHow Achelons er he ferst preide\nTo wedden hire, and in accord\nThei stode, as it was of record:    2070\nBot for al that this he him granteth,\nThat which of hem that other daunteth\nIn armes, him sche scholde take,\nAnd that the king hath undertake.\nThis Achelons was a Geant,\nA soubtil man, a deceivant,\nWhich thurgh magique and sorcerie\nCouthe al the world of tricherie:\nAnd whan that he this tale herde,\nHou upon that the king ansuerde    2080\nWith Hercules he moste feighte,\nHe tristeth noght upon his sleighte\nAl only, whan it comth to nede,\nBot that    which voydeth alle drede\nAnd every noble herte stereth,\nThe love, that no lif forbereth,\nFor his ladi, whom he desireth,\nWith hardiesse his herte fyreth,\nAnd sende him word withoute faile\nThat he wol take the bataille.    2090\nThei setten day, they chosen field,\nThe knihtes coevered under Schield\nTogedre come at time set,\nAnd echon is with other met.\nIt fell thei foghten bothe afote,\nTher was no ston, ther was no rote,\nWhich mihte letten hem the weie,\nBut al was voide and take aweie.\nThei smyten strokes bot a fewe,\nFor Hercules, which wolde schewe    2100\nHis grete strengthe as for the nones,\nHe sterte upon him al at ones\nAnd cawhte him in hise armes stronge.\nThis Geant wot he mai noght longe\nEndure under so harde bondes,\nAnd thoghte he wolde out of hise hondes\nBe sleyhte in som manere ascape.\nAnd as he couthe himself forschape,\nIn liknesse of an Eddre he slipte\nOut of his hond, and forth he skipte;    2110\nAnd efte, as he that feighte wole,\nHe torneth him into a Bole,\nAnd gan to belwe of such a soun,\nAs thogh the world scholde al go doun:\nThe ground he sporneth and he tranceth,\nHise large hornes he avanceth\nAnd caste hem here and there aboute.\nBot he, which stant of him no doute,\nAwaiteth wel whan that he cam,\nAnd him be bothe hornes nam    2120\nAnd al at ones he him caste\nUnto the ground, and hield him faste,\nThat he ne mihte with no sleighte\nOut of his hond gete upon heighte,\nTil he was overcome and yolde,\nAnd Hercules hath what he wolde.\nThe king him granteth to fulfille\nHis axinge at his oghne wille,\nAnd sche for whom he hadde served,\nHire thoghte he hath hire wel deserved.    2130\nAnd thus with gret decerte of Armes\nHe wan him forto ligge in armes,\nAs he which hath it dere aboght,\nFor otherwise scholde he noght.\nAnd overthis if thou wolt hiere\nUpon knihthode of this matiere,\nHou love and armes ben aqueinted,\nA man mai se bothe write and peinted\nSo ferforth that Pantasilee,\nWhich was the queene of Feminee,    2140\nThe love of Hector forto sieke\nAnd for thonour of armes eke,\nTo Troie cam with Spere and Schield,\nAnd rod hirself into the field\nWith Maidens armed al a route\nIn rescouss of the toun aboute,\nWhich with the Gregois was belein.\nFro Pafagoine and as men sein,\nWhich stant upon the worldes ende,\nThat time it likede ek to wende    2150\nTo Philemenis, which was king,\nTo Troie, and come upon this thing\nIn helpe of thilke noble toun;\nAnd al was that for the renoun\nOf worschipe and of worldes fame,\nOf which he wolde bere a name:\nAnd so he dede, and forth withal\nHe wan of love in special\nA fair tribut for everemo.\nFor it fell thilke time so;    2160\nPirrus the Sone of Achilles\nThis worthi queene among the press\nWith dedli swerd soghte out and fond,\nAnd slowh hire with his oghne hond;\nWherof this king of Pafagoine\nPantasilee of Amazoine,\nWher sche was queene, with him ladde,\nWith suche Maidens as sche hadde\nOf hem that were left alyve,\nForth in his Schip, til thei aryve;    2170\nWher that the body was begrave\nWith worschipe, and the wommen save.\nAnd for the goodschipe of this dede\nThei granten him a lusti mede,\nThat every yeer as for truage\nTo him and to his heritage\nOf Maidens faire he schal have thre.\nAnd in this wise spedde he,\nWhich the fortune of armes soghte,\nWith his travail his ese he boghte;    2180\nFor otherwise he scholde have failed,\nIf that he hadde noght travailed.\nEneas ek withinne Ytaile,\nNe hadde he wonne the bataille\nAnd don his miht so besily\nAyein king Turne his enemy,\nHe hadde noght Lavine wonne;\nBot for he hath him overronne\nAnd gete his pris, he gat hire love.\nBe these ensamples here above,    2190\nLo, now, mi Sone, as I have told,\nThou miht wel se, who that is bold\nAnd dar travaile and undertake\nThe cause of love, he schal be take\nThe rathere unto loves grace;\nFor comunliche in worthi place\nThe wommen loven worthinesse\nOf manhode and of gentilesse,\nFor the gentils ben most desired.\nMi fader, bot I were enspired    2200\nThurgh lore of you, I wot no weie\nWhat gentilesce is forto seie,\nWherof to telle I you beseche.\nThe ground, Mi Sone, forto seche\nUpon this diffinicion,\nThe worldes constitucion\nHath set the name of gentilesse\nUpon the fortune of richesse\nWhich of long time is falle in age.\nThanne is a man of hih lignage    2210\nAfter the forme, as thou miht hiere,\nBot nothing after the matiere.\nFor who that resoun understonde,\nUpon richesse it mai noght stonde,\nFor that is thing which faileth ofte:\nFor he that stant to day alofte\nAnd al the world hath in hise wones,\nTomorwe he falleth al at ones\nOut of richesse into poverte,\nSo that therof is no decerte,    2220\nWhich gentilesce makth abide.\nAnd forto loke on other side\nHou that a gentil man is bore,\nAdam, which alle was tofore\nWith Eve his wif, as of hem tuo,\nAl was aliche gentil tho;\nSo that of generacion\nTo make declaracion,\nTher mai no gentilesce be.\nFor to the reson if we se,    2230\nOf mannes berthe the mesure,\nIt is so comun to nature,\nThat it yifth every man aliche,\nAls wel to povere as to the riche;\nFor naked thei ben bore bothe,\nThe lord nomore hath forto clothe\nAs of himself that ilke throwe,\nThan hath the povereste of the rowe.\nAnd whan thei schulle both passe,\nI not of hem which hath the lasse    2240\nOf worldes good, bot as of charge\nThe lord is more forto charge,\nWhan god schal his accompte hiere,\nFor he hath had hise lustes hiere.\nBot of the bodi, which schal deie,\nAlthogh ther be diverse weie\nTo deth, yit is ther bot on ende,\nTo which that every man schal wende,\nAls wel the beggere as the lord,\nOf o nature, of on acord:    2250\nSche which oure Eldemoder is,\nThe Erthe, bothe that and this\nReceiveth and alich devoureth,\nThat sche to nouther part favoureth.\nSo wot I nothing after kinde\nWhere I mai gentilesse finde.\nFor lacke of vertu lacketh grace,\nWherof richesse in many place,\nWhan men best wene forto stonde,\nAl sodeinly goth out of honde:    2260\nBot vertu set in the corage,\nTher mai no world be so salvage,\nWhich mihte it take and don aweie,\nTil whanne that the bodi deie;\nAnd thanne he schal be riched so,\nThat it mai faile neveremo;\nSo mai that wel be gentilesse,\nWhich yifth so gret a sikernesse.\nFor after the condicion\nOf resonable entencion,    2270\nThe which out of the Soule groweth\nAnd the vertu fro vice knoweth,\nWherof a man the vice eschuieth,\nWithoute Slowthe and vertu suieth,\nThat is a verrai gentil man,\nAnd nothing elles which he can,\nNe which he hath, ne which he mai.\nBot for al that yit nou aday,\nIn loves court to taken hiede,\nThe povere vertu schal noght spiede,    2280\nWher that the riche vice woweth;\nFor sielde it is that love alloweth\nThe gentil man withoute good,\nThogh his condicion be good.\nBot if a man of bothe tuo\nBe riche and vertuous also,\nThanne is he wel the more worth:\nBot yit to putte himselve forth\nHe moste don his besinesse,\nFor nowther good ne gentilesse    2290\nMai helpen him whiche ydel be.\nBot who that wole in his degre\nTravaile so as it belongeth,\nIt happeth ofte that he fongeth\nWorschipe and ese bothe tuo.\nFor evere yit it hath be so,\nThat love honeste in sondri weie\nProfiteth, for it doth aweie\nThe vice, and as the bokes sein,\nIt makth curteis of the vilein,    2300\nAnd to the couard hardiesce\nIt yifth, so that verrai prouesse\nIs caused upon loves reule\nTo him that can manhode reule;\nAnd ek toward the wommanhiede,\nWho that therof wol taken hiede,\nFor thei the betre affaited be\nIn every thing, as men may se.\nFor love hath evere hise lustes grene\nIn gentil folk, as it is sene,    2310\nWhich thing ther mai no kinde areste:\nI trowe that ther is no beste,\nIf he with love scholde aqueinte,\nThat he ne wolde make it queinte\nAs for the while that it laste.\nAnd thus I conclude ate laste,\nThat thei ben ydel, as me semeth,\nWhiche unto thing that love demeth\nForslowthen that thei scholden do.\nAnd overthis, mi Sone, also    2320\nAfter the vertu moral eke\nTo speke of love if I schal seke,\nAmong the holi bokes wise\nI finde write in such a wise,\n\u201cWho loveth noght is hier as ded\u201d;\nFor love above alle othre is hed,\nWhich hath the vertus forto lede,\nOf al that unto mannes dede\nBelongeth: for of ydelschipe\nHe hateth all the felaschipe.    2330\nFor Slowthe is evere to despise,\nWhich in desdeign hath al apprise,\nAnd that acordeth noght to man:\nFor he that wit and reson kan,\nIt sit him wel that he travaile\nUpon som thing which mihte availe,\nFor ydelschipe is noght comended,\nBot every lawe it hath defended.\nAnd in ensample therupon\nThe noble wise Salomon,    2340\nWhich hadde of every thing insihte,\nSeith, \u201cAs the briddes to the flihte\nBen made, so the man is bore\nTo labour,\u201d which is noght forbore\nTo hem that thenken forto thryve.\nFor we, whiche are now alyve,\nOf hem that besi whylom were,\nAls wel in Scole as elleswhere,\nMowe every day ensample take,\nThat if it were now to make    2350\nThing which that thei ferst founden oute,\nIt scholde noght be broght aboute.\nHere lyves thanne were longe,\nHere wittes grete, here mihtes stronge,\nHere hertes ful of besinesse,\nWherof the worldes redinesse\nIn bodi bothe and in corage\nStant evere upon his avantage.\nAnd forto drawe into memoire\nHere names bothe and here histoire,    2360\nUpon the vertu of her dede\nIn sondri bokes thou miht rede.\nOf every wisdom the parfit\nThe hyhe god of his spirit\nYaf to the men in Erthe hiere\nUpon the forme and the matiere\nOf that he wolde make hem wise:\nAnd thus cam in the ferste apprise\nOf bokes and of alle goode\nThurgh hem that whilom understode    2370\nThe lore which to hem was yive,\nWherof these othre, that now live,\nBen every day to lerne newe.\nBot er the time that men siewe,\nAnd that the labour forth it broghte,\nTher was no corn, thogh men it soghte,\nIn non of al the fieldes oute;\nAnd er the wisdom cam aboute\nOf hem that ferst the bokes write,\nThis mai wel every wys man wite,    2380\nTher was gret labour ek also.\nThus was non ydel of the tuo,\nThat on the plogh hath undertake\nWith labour which the hond hath take,\nThat other tok to studie and muse,\nAs he which wolde noght refuse\nThe labour of hise wittes alle.\nAnd in this wise it is befalle,\nOf labour which that thei begunne\nWe be now tawht of that we kunne:    2390\nHere besinesse is yit so seene,\nThat it stant evere alyche greene;\nAl be it so the bodi deie,\nThe name of hem schal nevere aweie.\nIn the Croniqes as I finde,\nCham, whos labour is yit in minde,\nWas he which ferst the lettres fond\nAnd wrot in Hebreu with his hond:\nOf naturel Philosophie\nHe fond ferst also the clergie.    2400\nCadmus the lettres of Gregois\nFerst made upon his oghne chois.\nTheges of thing which schal befalle,\nHe was the ferste Augurre of alle:\nAnd Philemon be the visage\nFond to descrive the corage.\nCladyns, Esdras and Sulpices,\nTermegis, Pandulf, Frigidilles,\nMenander, Ephiloquorus,\nSolins, Pandas and Josephus    2410\nThe ferste were of Enditours,\nOf old Cronique and ek auctours:\nAnd Heredot in his science\nOf metre, of rime and of cadence\nThe ferste was of which men note.\nAnd of Musique also the note\nIn mannes vois or softe or scharpe,\nThat fond Jubal; and of the harpe\nThe merie soun, which is to like,\nThat fond Poulins forth with phisique.    2420\nZenzis fond ferst the pourtreture,\nAnd Promotheus the Sculpture;\nAfter what forme that hem thoghte,\nThe resemblance anon thei wroghte.\nTubal in Iren and in Stel\nFond ferst the forge and wroghte it wel:\nAnd Jadahel, as seith the bok,\nFerst made Net and fisshes tok:\nOf huntynge ek he fond the chace,\nWhich now is knowe in many place:    2430\nA tente of cloth with corde and stake\nHe sette up ferst and dede it make.\nVerconius of cokerie\nFerst made the delicacie.\nThe craft Minerve of wolle fond\nAnd made cloth hire oghne hond;\nAnd Delbora made it of lyn:\nTho wommen were of great engyn.\nBot thing which yifth ous mete and drinke\nAnd doth the labourer to swinke    2440\nTo tile lond and sette vines,\nWherof the cornes and the wynes\nBen sustenance to mankinde,\nIn olde bokes as I finde,\nSaturnus of his oghne wit\nHath founde ferst, and more yit\nOf Chapmanhode he fond the weie,\nAnd ek to coigne the moneie\nOf sondri metall, as it is,\nHe was the ferste man of this.    2450\nBot hou that metall cam a place\nThurgh mannes wit and goddes grace\nThe route of Philosophres wise\nControeveden be sondri wise,\nFerst forto gete it out of Myne,\nAnd after forto trie and fyne.\nAnd also with gret diligence\nThei founden thilke experience,\nWhich cleped is Alconomie,\nWherof the Selver multeplie    2460\nThei made and ek the gold also.\nAnd forto telle hou it is so,\nOf bodies sevene in special\nWith foure spiritz joynt withal\nStant the substance of this matiere.\nThe bodies whiche I speke of hiere\nOf the Planetes ben begonne:\nThe gold is titled to the Sonne,\nThe mone of Selver hath his part,\nAnd Iren that stant upon Mart,    2470\nThe Led after Satorne groweth,\nAnd Jupiter the Bras bestoweth,\nThe Coper set is to Venus,\nAnd to his part Mercurius\nHath the quikselver, as it falleth,\nThe which, after the bok it calleth,\nIs ferst of thilke fowre named\nOf Spiritz, whiche ben proclamed;\nAnd the spirit which is secounde\nIn Sal Armoniak is founde:    2480\nThe thridde spirit Sulphur is;\nThe ferthe suiende after this\nArcennicum be name is hote.\nWith blowinge and with fyres hote\nIn these thinges, whiche I seie,\nThei worchen be diverse weie.\nFor as the philosophre tolde\nOf gold and selver, thei ben holde\nTuo principal extremites,\nTo whiche alle othre be degres    2490\nOf the metalls ben acordant,\nAnd so thurgh kinde resemblant,\nThat what man couthe aweie take\nThe rust, of which thei waxen blake,\nAnd the savour and the hardnesse,\nThei scholden take the liknesse\nOf gold or Selver parfitly.\nBot forto worche it sikirly,\nBetwen the corps and the spirit,\nEr that the metall be parfit,    2500\nIn sevene formes it is set;\nOf alle and if that on be let,\nThe remenant mai noght availe,\nBot otherwise it mai noght faile.\nFor thei be whom this art was founde\nTo every point a certain bounde\nOrdeignen, that a man mai finde\nThis craft is wroght be weie of kinde,\nSo that ther is no fallas inne.\nBot what man that this werk beginne,    2510\nHe mot awaite at every tyde,\nSo that nothing be left aside,\nFerst of the distillacion,\nForth with the congelacion,\nSolucion, descencion,\nAnd kepe in his entencion\nThe point of sublimacion,\nAnd forth with calcinacion\nOf veray approbacion\nDo that ther be fixacion    2520\nWith tempred hetes of the fyr,\nTil he the parfit Elixir\nOf thilke philosophres Ston\nMai gete, of which that many on\nOf Philosophres whilom write.\nAnd if thou wolt the names wite\nOf thilke Ston with othre tuo,\nWhiche as the clerkes maden tho,\nSo as the bokes it recorden,\nThe kinde of hem I schal recorden.    2530\nThese olde Philosophres wyse\nBe weie of kinde in sondri wise\nThre Stones maden thurgh clergie.\nThe ferste, if I schal specefie,\nWas _lapis vegetabilis_,\nOf which the propre vertu is\nTo mannes hele forto serve,\nAs forto kepe and to preserve\nThe bodi fro siknesses alle,\nTil deth of kinde upon him falle.    2540\nThe Ston seconde I thee behote\nIs _lapis animalis_ hote,\nThe whos vertu is propre and cowth\nFor Ere and yhe and nase and mouth,\nWherof a man mai hiere and se\nAnd smelle and taste in his degre,\nAnd forto fiele and forto go\nIt helpeth man of bothe tuo:\nThe wittes fyve he underfongeth\nTo kepe, as it to him belongeth.    2550\nThe thridde Ston in special\nBe name is cleped Minerall,\nWhich the metalls of every Mine\nAttempreth, til that thei ben fyne,\nAnd pureth hem be such a weie,\nThat al the vice goth aweie\nOf rust, of stink and of hardnesse:\nAnd whan thei ben of such clennesse,\nThis Mineral, so as I finde,\nTransformeth al the ferste kynde    2560\nAnd makth hem able to conceive\nThurgh his vertu, and to receive\nBothe in substance and in figure\nOf gold and selver the nature.\nFor thei tuo ben thextremetes,\nTo whiche after the propretes\nHath every metal his desir,\nWith help and confort of the fyr\nForth with this Ston, as it is seid,\nWhich to the Sonne and Mone is leid;    2570\nFor to the rede and to the whyte\nThis Ston hath pouer to profite.\nIt makth mulptiplicacioun\nOf gold, and the fixacioun\nIt causeth, and of his habit\nHe doth the werk to be parfit\nOf thilke Elixer which men calle\nAlconomie, as is befalle\nTo hem that whilom weren wise.\nBot now it stant al otherwise;    2580\nThei speken faste of thilke Ston,\nBot hou to make it, nou wot non\nAfter the sothe experience.\nAnd natheles gret diligence\nThei setten upon thilke dede,\nAnd spille more than thei spede;\nFor allewey thei finde a lette,\nWhich bringeth in poverte and dette\nTo hem that riche were afore:\nThe lost is had, the lucre is lore,    2590\nTo gete a pound thei spenden fyve;\nI not hou such a craft schal thryve\nIn the manere as it is used:\nIt were betre be refused\nThan forto worchen upon weene\nIn thing which stant noght as thei weene.\nBot noght forthi, who that it knewe,\nThe science of himself is trewe\nUpon the forme as it was founded,\nWherof the names yit ben grounded    2600\nOf hem that ferste it founden oute;\nAnd thus the fame goth aboute\nTo suche as soghten besinesse\nOf vertu and of worthinesse.\nOf whom if I the names calle,\nHermes was on the ferste of alle,\nTo whom this art is most applied;\nGeber therof was magnefied,\nAnd Ortolan and Morien,\nAmong the whiche is Avicen,    2610\nWhich fond and wrot a gret partie\nThe practique of Alconomie;\nWhos bokes, pleinli as thei stonde\nUpon this craft, fewe understonde;\nBot yit to put hem in assai\nTher ben full manye now aday,\nThat knowen litel what thei meene.\nIt is noght on to wite and weene;\nIn forme of wordes thei it trete,\nBot yit they failen of beyete,    2620\nFor of tomoche or of tolyte\nTher is algate founde a wyte,\nSo that thei folwe noght the lyne\nOf the parfite medicine,\nWhich grounded is upon nature.\nBot thei that writen the scripture\nOf Grek, Arabe and of Caldee,\nThei were of such Auctorite\nThat thei ferst founden out the weie\nOf al that thou hast herd me seie;    2630\nWherof the Cronique of her lore\nSchal stonde in pris for everemore.\nBot toward oure Marches hiere,\nOf the Latins if thou wolt hiere,\nOf hem that whilom vertuous\nWere and therto laborious,\nCarmente made of hire engin\nThe ferste lettres of Latin,\nOf which the tunge Romein cam,\nWherof that Aristarchus nam    2640\nForth with Donat and Dindimus\nThe ferste reule of Scole, as thus,\nHow that Latin schal be componed\nAnd in what wise it schal be soned,\nThat every word in his degre\nSchal stonde upon congruite.\nAnd thilke time at Rome also\nWas Tullius with Cithero,\nThat writen upon Rethorike,\nHou that men schal the wordes pike    2650\nAfter the forme of eloquence,\nWhich is, men sein, a gret prudence:\nAnd after that out of Hebreu\nJerom, which the langage kneu,\nThe Bible, in which the lawe is closed,\nInto Latin he hath transposed;\nAnd many an other writere ek\nOut of Caldee, Arabe and Grek\nWith gret labour the bokes wise\nTranslateden. And otherwise    2660\nThe Latins of hemself also\nHere studie at thilke time so\nWith gret travaile of Scole toke\nIn sondri forme forto boke,\nThat we mai take here evidences\nUpon the lore of the Sciences,\nOf craftes bothe and of clergie;\nAmong the whiche in Poesie\nTo the lovers Ovide wrot\nAnd tawhte, if love be to hot,    2670\nIn what manere it scholde akiele.\nForthi, mi Sone, if that thou fiele\nThat love wringe thee to sore,\nBehold Ovide and take his lore.\nMy fader, if thei mihte spede\nMi love, I wolde his bokes rede;\nAnd if thei techen to restreigne\nMi love, it were an ydel peine\nTo lerne a thing which mai noght be.\nFor lich unto the greene tree,    2680\nIf that men toke his rote aweie,\nRiht so myn herte scholde deie,\nIf that mi love be withdrawe.\nWherof touchende unto this sawe\nThere is bot only to poursuie\nMi love, and ydelschipe eschuie.\nMi goode Sone, soth to seie,\nIf ther be siker eny weie\nTo love, thou hast seid the beste:\nFor who that wolde have al his reste    2690\nAnd do no travail at the nede,\nIt is no resoun that he spede\nIn loves cause forto winne;\nFor he which dar nothing beginne,\nI not what thing he scholde achieve.\nBot overthis thou schalt believe,\nSo as it sit thee wel to knowe,\nThat ther ben othre vices slowe,\nWhiche unto love don gret lette,\nIf thou thin herte upon hem sette.    2700\nToward the Slowe progenie\nTher is yit on of compaignie,\nAnd he is cleped Sompnolence,\nWhich doth to Slouthe his reverence,\nAs he which is his Chamberlein,\nThat many an hundrid time hath lein\nTo slepe, whan he scholde wake.\nHe hath with love trewes take,\nThat wake who so wake wile,\nIf he mai couche a doun his bile,    2710\nHe hath al wowed what him list;\nThat ofte he goth to bedde unkist,\nAnd seith that for no Druerie\nHe wol noght leve his sluggardie.\nFor thogh noman it wole allowe,\nTo slepe levere than to wowe\nIs his manere, and thus on nyhtes,\nWhan that he seth the lusti knyhtes\nRevelen, wher these wommen are,\nAwey he skulketh as an hare,    2720\nAnd goth to bedde and leith him softe,\nAnd of his Slouthe he dremeth ofte\nHou that he stiketh in the Myr,\nAnd hou he sitteth be the fyr\nAnd claweth on his bare schanckes,\nAnd hou he clymbeth up the banckes\nAnd falleth into Slades depe.\nBot thanne who so toke kepe,\nWhanne he is falle in such a drem,\nRiht as a Schip ayein the Strem,    2730\nHe routeth with a slepi noise,\nAnd brustleth as a monkes froise,\nWhanne it is throwe into the Panne.\nAnd otherwhile sielde whanne\nThat he mai dreme a lusti swevene,\nHim thenkth as thogh he were in hevene\nAnd as the world were holi his:\nAnd thanne he spekth of that and this,\nAnd makth his exposicion\nAfter the disposicion    2740\nOf that he wolde, and in such wise\nHe doth to love all his service;\nI not what thonk he schal deserve.\nBot, Sone, if thou wolt love serve,\nI rede that thou do noght so.\nHa, goode fader, certes no.\nI hadde levere be mi trowthe,\nEr I were set on such a slouthe\nAnd beere such a slepi snoute,\nBothe yhen of myn hed were oute.    2750\nFor me were betre fulli die,\nThanne I of such a slugardie\nHadde eny name, god me schilde;\nFor whan mi moder was with childe,\nAnd I lay in hire wombe clos,\nI wolde rathere Atropos,\nWhich is goddesse of alle deth,\nAnon as I hadde eny breth,\nMe hadde fro mi Moder cast.\nBot now I am nothing agast,    2760\nI thonke godd; for Lachesis,\nNe Cloto, which hire felawe is,\nMe schopen no such destine,\nWhan thei at mi nativite\nMy weerdes setten as thei wolde;\nBot thei me schopen that I scholde\nEschuie of slep the truandise,\nSo that I hope in such a wise\nTo love forto ben excused,\nThat I no Sompnolence have used.    2770\nFor certes, fader Genius,\nYit into nou it hath be thus,\nAt alle time if it befelle\nSo that I mihte come and duelle\nIn place ther my ladi were,\nI was noght slow ne slepi there:\nFor thanne I dar wel undertake,\nThat whanne hir list on nyhtes wake\nIn chambre as to carole and daunce,\nMe thenkth I mai me more avaunce,    2780\nIf I mai gon upon hir hond,\nThanne if I wonne a kinges lond.\nFor whanne I mai hire hand beclippe,\nWith such gladnesse I daunce and skippe,\nMe thenkth I touche noght the flor;\nThe Ro, which renneth on the Mor,\nIs thanne noght so lyht as I:\nSo mow ye witen wel forthi,\nThat for the time slep I hate.\nAnd whanne it falleth othergate,    2790\nSo that hire like noght to daunce,\nBot on the Dees to caste chaunce\nOr axe of love som demande,\nOr elles that hir list comaunde\nTo rede and here of Troilus,\nRiht as sche wole or so or thus,\nI am al redi to consente.\nAnd if so is that I mai hente\nSomtime among a good leisir,\nSo as I dar of mi desir    2800\nI telle a part; bot whanne I preie,\nAnon sche bidt me go mi weie\nAnd seith it is ferr in the nyht;\nAnd I swere it is even liht.\nBot as it falleth ate laste,\nTher mai no worldes joie laste,\nSo mot I nedes fro hire wende\nAnd of my wachche make an ende:\nAnd if sche thanne hiede toke,\nHou pitousliche on hire I loke,    2810\nWhan that I schal my leve take,\nHire oghte of mercy forto slake\nHire daunger, which seith evere nay.\nBot he seith often, \u201cHave good day,\u201d\nThat loth is forto take his leve:\nTherfore, while I mai beleve,\nI tarie forth the nyht along,\nFor it is noght on me along\nTo slep that I so sone go,\nTil that I mot algate so;    2820\nAnd thanne I bidde godd hire se,\nAnd so doun knelende on mi kne\nI take leve, and if I schal,\nI kisse hire, and go forth withal.\nAnd otherwhile, if that I dore,\nEr I come fulli to the Dore,\nI torne ayein and feigne a thing,\nAs thogh I hadde lost a Ring\nOr somwhat elles, for I wolde\nKisse hire eftsones, if I scholde,    2830\nBot selden is that I so spede.\nAnd whanne I se that I mot nede\nDeparten, I departe, and thanne\nWith al myn herte I curse and banne\nThat evere slep was mad for yhe;\nFor, as me thenkth, I mihte dryhe\nWithoute slep to waken evere,\nSo that I scholde noght dissevere\nFro hire, in whom is al my liht:\nAnd thanne I curse also the nyht    2840\nWith al the will of mi corage,\nAnd seie, \u201cAwey, thou blake ymage,\nWhich of thi derke cloudy face\nMakst al the worldes lyht deface,\nAnd causest unto slep a weie,\nBe which I mot nou gon aweie\nOut of mi ladi compaignie.\nO slepi nyht, I thee defie,\nAnd wolde that thou leye in presse\nWith Proserpine the goddesse    2850\nAnd with Pluto the helle king:\nFor til I se the daies spring,\nI sette slep noght at a risshe.\u201d\nAnd with that word I sike and wisshe,\nAnd seie, \u201cHa, whi ne were it day?\nFor yit mi ladi thanne I may\nBeholde, thogh I do nomore.\u201d\nAnd efte I thenke forthermore,\nTo som man hou the niht doth ese,\nWhan he hath thing that mai him plese    2860\nThe longe nyhtes be his side,\nWhere as I faile and go beside.\nBot slep, I not wherof it serveth,\nOf which noman his thonk deserveth\nTo gete him love in eny place,\nBot is an hindrere of his grace\nAnd makth him ded as for a throwe,\nRiht as a Stok were overthrowe.\nAnd so, mi fader, in this wise\nThe slepi nyhtes I despise,    2870\nAnd evere amiddes of mi tale\nI thenke upon the nyhtingale,\nWhich slepeth noght be weie of kinde\nFor love, in bokes as I finde.\nThus ate laste I go to bedde,\nAnd yit min herte lith to wedde\nWith hire, wher as I cam fro;\nThogh I departe, he wol noght so,\nTher is no lock mai schette him oute,\nHim nedeth noght to gon aboute,    2880\nThat perce mai the harde wall;\nThus is he with hire overall,\nThat be hire lief, or be hire loth,\nInto hire bedd myn herte goth,\nAnd softly takth hire in his arm\nAnd fieleth hou that sche is warm,\nAnd wissheth that his body were\nTo fiele that he fieleth there.\nAnd thus miselven I tormente,\nTil that the dede slep me hente:    2890\nBot thanne be a thousand score\nWelmore than I was tofore\nI am tormented in mi slep,\nBot that I dreme is noght of schep;\nFor I ne thenke noght on wulle,\nBot I am drecched to the fulle\nOf love, that I have to kepe,\nThat nou I lawhe and nou I wepe,\nAnd nou I lese and nou I winne,\nAnd nou I ende and nou beginne.    2900\nAnd otherwhile I dreme and mete\nThat I al one with hire mete\nAnd that Danger is left behinde;\nAnd thanne in slep such joie I finde,\nThat I ne bede nevere awake.\nBot after, whanne I hiede take,\nAnd schal arise upon the morwe,\nThanne is al torned into sorwe,\nNoght for the cause I schal arise,\nBot for I mette in such a wise,    2910\nAnd ate laste I am bethoght\nThat al is vein and helpeth noght:\nBot yit me thenketh be my wille\nI wolde have leie and slepe stille,\nTo meten evere of such a swevene,\nFor thanne I hadde a slepi hevene.\nMi Sone, and for thou tellest so,\nA man mai finde of time ago\nThat many a swevene hath be certein,\nAl be it so, that som men sein    2920\nThat swevenes ben of no credence.\nBot forto schewe in evidence\nThat thei fulofte sothe thinges\nBetokne, I thenke in my wrytinges\nTo telle a tale therupon,\nWhich fell be olde daies gon.\nThis finde I write in Poesie:\nCe\u00efx the king of Trocinie\nHadde Alceone to his wif,\nWhich as hire oghne hertes lif    2930\nHim loveth; and he hadde also\nA brother, which was cleped tho\nDedalion, and he per cas\nFro kinde of man forschape was\nInto a Goshauk of liknesse;\nWherof the king gret hevynesse\nHath take, and thoghte in his corage\nTo gon upon a pelrinage\nInto a strange regioun,\nWher he hath his devocioun    2940\nTo don his sacrifice and preie,\nIf that he mihte in eny weie\nToward the goddes finde grace\nHis brother hele to pourchace,\nSo that he mihte be reformed\nOf that he hadde be transformed.\nTo this pourpos and to this ende\nThis king is redy forto wende,\nAs he which wolde go be Schipe;\nAnd forto don him felaschipe    2950\nHis wif unto the See him broghte,\nWith al hire herte and him besoghte,\nThat he the time hire wolde sein,\nWhan that he thoghte come ayein:\n\u201cWithinne,\u201d he seith, \u201ctuo Monthe day.\u201d\nAnd thus in al the haste he may\nHe tok his leve, and forth he seileth\nWepende, and sche hirself beweileth,\nAnd torneth hom, ther sche cam fro.\nBot whan the Monthes were ago,    2960\nThe whiche he sette of his comynge,\nAnd that sche herde no tydinge,\nTher was no care forto seche:\nWherof the goddes to beseche\nTho sche began in many wise,\nAnd to Juno hire sacrifise\nAbove alle othre most sche dede,\nAnd for hir lord sche hath so bede\nTo wite and knowe hou that he ferde,\nThat Juno the goddesse hire herde,    2970\nAnon and upon this matiere\nSche bad Yris hir Messagere\nTo Slepes hous that sche schal wende,\nAnd bidde him that he make an ende\nBe swevene and schewen al the cas\nUnto this ladi, hou it was.\nThis Yris, fro the hihe stage\nWhich undertake hath the Message,\nHire reyny Cope dede upon,\nThe which was wonderli begon    2980\nWith colours of diverse hewe,\nAn hundred mo than men it knewe;\nThe hevene lich into a bowe\nSche bende, and so she cam doun lowe,\nThe god of Slep wher that sche fond.\nAnd that was in a strange lond,\nWhich marcheth upon Chymerie:\nFor ther, as seith the Poesie,\nThe god of Slep hath mad his hous,\nWhich of entaille is merveilous.    2990\nUnder an hell ther is a Cave,\nWhich of the Sonne mai noght have,\nSo that noman mai knowe ariht\nThe point betwen the dai and nyht:\nTher is no fyr, ther is no sparke,\nTher is no dore, which mai charke,\nWherof an yhe scholde unschette,\nSo that inward ther is no lette.\nAnd forto speke of that withoute,\nTher stant no gret Tree nyh aboute    3000\nWher on ther myhte crowe or pie\nAlihte, forto clepe or crie:\nTher is no cok to crowe day,\nNe beste non which noise may\nThe hell, bot al aboute round\nTher is growende upon the ground\nPopi, which berth the sed of slep,\nWith othre herbes suche an hep.\nA stille water for the nones\nRennende upon the smale stones,    3010\nWhich hihte of Lethes the rivere,\nUnder that hell in such manere\nTher is, which yifth gret appetit\nTo slepe. And thus full of delit\nSlep hath his hous; and of his couche\nWithinne his chambre if I schal touche,\nOf hebenus that slepi Tree\nThe bordes al aboute be,\nAnd for he scholde slepe softe,\nUpon a fethrebed alofte    3020\nHe lith with many a pilwe of doun:\nThe chambre is strowed up and doun\nWith swevenes many thousendfold.\nThus cam Yris into this hold,\nAnd to the bedd, which is al blak,\nSche goth, and ther with Slep sche spak,\nAnd in the wise as sche was bede\nThe Message of Juno sche dede.\nFulofte hir wordes sche reherceth,\nEr sche his slepi Eres perceth;    3030\nWith mochel wo bot ate laste\nHis slombrende yhen he upcaste\nAnd seide hir that it schal be do.\nWherof among a thousend tho,\nWithinne his hous that slepi were,\nIn special he ches out there\nThre, whiche scholden do this dede:\nThe ferste of hem, so as I rede,\nWas Morpheus, the whos nature\nIs forto take the figure    3040\nOf what persone that him liketh,\nWherof that he fulofte entriketh\nThe lif which slepe schal be nyhte;\nAnd Ithecus that other hihte,\nWhich hath the vois of every soun,\nThe chiere and the condicioun\nOf every lif, what so it is:\nThe thridde suiende after this\nIs Panthasas, which may transforme\nOf every thing the rihte forme,    3050\nAnd change it in an other kinde.\nUpon hem thre, so as I finde,\nOf swevenes stant al thapparence,\nWhich otherwhile is evidence\nAnd otherwhile bot a jape.\nBot natheles it is so schape,\nThat Morpheus be nyht al one\nAppiereth until Alceone\nIn liknesse of hir housebonde\nAl naked ded upon the stronde,    3060\nAnd hou he dreynte in special\nThese othre tuo it schewen al.\nThe tempeste of the blake cloude,\nThe wode See, the wyndes loude,\nAl this sche mette, and sih him dyen;\nWherof that sche began to crien,\nSlepende abedde ther sche lay,\nAnd with that noise of hire affray\nHir wommen sterten up aboute,\nWhiche of here ladi were in doute,    3070\nAnd axen hire hou that sche ferde;\nAnd sche, riht as sche syh and herde,\nHir swevene hath told hem everydel.\nAnd thei it halsen alle wel\nAnd sein it is a tokne of goode;\nBot til sche wiste hou that it stode,\nSche hath no confort in hire herte,\nUpon the morwe and up sche sterte,\nAnd to the See, wher that sche mette\nThe bodi lay, withoute lette    3080\nSche drowh, and whan that sche cam nyh,\nStark ded, hise harmes sprad, sche syh\nHire lord flietende upon the wawe.\nWherof hire wittes ben withdrawe,\nAnd sche, which tok of deth no kepe,\nAnon forth lepte into the depe\nAnd wolde have cawht him in hire arm.\nThis infortune of double harm\nThe goddes fro the hevene above\nBehielde, and for the trowthe of love,    3090\nWhich in this worthi ladi stod,\nThei have upon the salte flod\nHire dreinte lord and hire also\nFro deth to lyve torned so,\nThat thei ben schapen into briddes\nSwimmende upon the wawe amiddes.\nAnd whan sche sih hire lord livende\nIn liknesse of a bridd swimmende,\nAnd sche was of the same sort,\nSo as sche mihte do desport,    3100\nUpon the joie which sche hadde\nHire wynges bothe abrod sche spradde,\nAnd him, so as sche mai suffise,\nBeclipte and keste in such a wise,\nAs sche was whilom wont to do:\nHire wynges for hire armes tuo\nSche tok, and for hire lippes softe\nHire harde bile, and so fulofte\nSche fondeth in hire briddes forme,\nIf that sche mihte hirself conforme    3110\nTo do the plesance of a wif,\nAs sche dede in that other lif:\nFor thogh sche hadde hir pouer lore,\nHir will stod as it was tofore,\nAnd serveth him so as sche mai.\nWherof into this ilke day\nTogedre upon the See thei wone,\nWher many a dowhter and a Sone\nThei bringen forth of briddes kinde;\nAnd for men scholden take in mynde    3120\nThis Alceoun the trewe queene,\nHire briddes yit, as it is seene,\nOf Alceoun the name bere.\nLo thus, mi Sone, it mai thee stere\nOf swevenes forto take kepe,\nFor ofte time a man aslepe\nMai se what after schal betide.\nForthi it helpeth at som tyde\nA man to slepe, as it belongeth,\nBot slowthe no lif underfongeth    3130\nWhich is to love appourtenant.\nMi fader, upon covenant\nI dar wel make this avou,\nOf all mi lif that into nou,\nAls fer as I can understonde,\nYit tok I nevere Slep on honde,\nWhan it was time forto wake;\nFor thogh myn yhe it wolde take,\nMin herte is evere therayein.\nBot natheles to speke it plein,    3140\nAl this that I have seid you hiere\nOf my wakinge, as ye mai hiere,\nIt toucheth to mi lady swete;\nFor otherwise, I you behiete,\nIn strange place whanne I go,\nMe list nothing to wake so.\nFor whan the wommen listen pleie,\nAnd I hir se noght in the weie,\nOf whom I scholde merthe take,\nMe list noght longe forto wake,    3150\nBot if it be for pure schame,\nOf that I wolde eschuie a name,\nThat thei ne scholde have cause non\nTo seie, \u201cHa, lo, wher goth such on,\nThat hath forlore his contenaunce!\u201d\nAnd thus among I singe and daunce,\nAnd feigne lust ther as non is.\nFor ofte sithe I fiele this;\nOf thoght, which in mi herte falleth\nWhanne it is nyht, myn hed appalleth,    3160\nAnd that is for I se hire noght,\nWhich is the wakere of mi thoght:\nAnd thus as tymliche as I may,\nFulofte whanne it is brod day,\nI take of all these othre leve\nAnd go my weie, and thei beleve,\nThat sen per cas here loves there;\nAnd I go forth as noght ne were\nUnto mi bedd, so that al one\nI mai ther ligge and sighe and grone    3170\nAnd wisshen al the longe nyht,\nTil that I se the daies lyht.\nI not if that be Sompnolence,\nBot upon youre conscience,\nMin holi fader, demeth ye.\nMy Sone, I am wel paid with thee,\nOf Slep that thou the Sluggardie\nBe nyhte in loves compaignie\nEschuied hast, and do thi peine\nSo that thi love thar noght pleine:    3180\nFor love upon his lust wakende\nIs evere, and wolde that non ende\nWere of the longe nyhtes set.\nWherof that thou be war the bet,\nTo telle a tale I am bethoght,\nHou love and Slep acorden noght.\nFor love who that list to wake\nBe nyhte, he mai ensample take\nOf Cephalus, whan that    he lay\nWith Aurora that swete may    3190\nIn armes all the longe nyht.\nBot whanne it drogh toward the liht,\nThat he withinne his herte sih\nThe dai which was amorwe nyh,\nAnon unto the Sonne he preide\nFor lust of love, and thus he seide:\n\u201cO Phebus, which the daies liht\nGovernest, til that it be nyht,\nAnd gladest every creature\nAfter the lawe of thi nature,\u2014    3200\nBot natheles ther is a thing,\nWhich onli to the knouleching\nBelongeth as in privete\nTo love and to his duete,\nWhich asketh noght to ben apert,\nBot in cilence and in covert\nDesireth forto be beschaded:\nAnd thus whan that thi liht is faded\nAnd Vesper scheweth him alofte,\nAnd that the nyht is long and softe,    3210\nUnder the cloudes derke and stille\nThanne hath this thing most of his wille.\nForthi unto thi myhtes hyhe,\nAs thou which art the daies yhe,\nOf love and myht no conseil hyde,\nUpon this derke nyhtes tyde\nWith al myn herte I thee beseche\nThat I plesance myhte seche\nWith hire which lith in min armes.\nWithdrawgh the Banere of thin Armes,    3220\nAnd let thi lyhtes ben unborn,\nAnd in the Signe of Capricorn,\nThe hous appropred to Satorne,\nI preie that thou wolt sojorne,\nWher ben the nihtes derke and longe:\nFor I mi love have underfonge,\nWhich lith hier be mi syde naked,\nAs sche which wolde ben awaked,\nAnd me lest nothing forto slepe.\nSo were it good to take kepe    3230\nNou at this nede of mi preiere,\nAnd that the like forto stiere\nThi fyri Carte, and so ordeigne,\nThat thou thi swifte hors restreigne\nLowe under Erthe in Occident,\nThat thei towardes Orient\nBe Cercle go the longe weie.\nAnd ek to thee, Diane, I preie,\nWhich cleped art of thi noblesse\nThe nyhtes Mone and the goddesse,    3240\nThat thou to me be gracious:\nAnd in Cancro thin oghne hous\nAyein Phebus in opposit\nStond al this time, and of delit\nBehold Venus with a glad yhe.\nFor thanne upon Astronomie\nOf due constellacion\nThou makst prolificacion,\nAnd dost that children ben begete:\nWhich grace if that I mihte gete,    3250\nWith al myn herte I wolde serve\nBe nyhte, and thi vigile observe.\u201d\nLo, thus this lusti Cephalus\nPreide unto Phebe and to Phebus\nThe nyht in lengthe forto drawe,\nSo that he mihte do the lawe\nIn thilke point of loves heste,\nWhich cleped is the nyhtes feste,\nWithoute Slep of sluggardie;\nWhich Venus out of compaignie    3260\nHath put awey, as thilke same,\nWhich lustles ferr from alle game\nIn chambre doth fulofte wo\nAbedde, whanne it falleth so\nThat love scholde ben awaited.\nBut Slowthe, which is evele affaited,\nWith Slep hath mad his retenue,\nThat what thing is to love due,\nOf all his dette he paieth non:\nHe wot noght how the nyht is gon    3270\nNe hou the day is come aboute,\nBot onli forto slepe and route\nTil hyh midday, that he arise.\nBot Cephalus dede otherwise,\nAs thou, my Sone, hast herd above.\nMi fader, who that hath his love\nAbedde naked be his syde,\nAnd wolde thanne hise yhen hyde\nWith Slep, I not what man is he:\nBot certes as touchende of me,    3280\nThat fell me nevere yit er this.\nBot otherwhile, whan so is\nThat I mai cacche Slep on honde\nLiggende al one, thanne I fonde\nTo dreme a merie swevene er day;\nAnd if so falle that I may\nMi thought with such a swevene plese,\nMe thenkth I am somdiel in ese,\nFor I non other confort have.\nSo nedeth noght that I schal crave    3290\nThe Sonnes Carte forto tarie,\nNe yit the Mone, that sche carie\nHire cours along upon the hevene,\nFor I am noght the more in evene\nTowardes love in no degree:\nBot in mi slep yit thanne I se\nSomwhat in swevene of that me liketh,\nWhich afterward min herte entriketh,\nWhan that I finde it otherwise.\nSo wot I noght of what servise    3300\nThat Slep to mannes ese doth.\nMi Sone, certes thou seist soth,\nBot only that it helpeth kinde\nSomtyme, in Phisique as I finde,\nWhan it is take be mesure:\nBot he which can no Slep mesure\nUpon the reule as it belongeth,\nFulofte of sodein chance he fongeth\nSuch infortune that him grieveth.\nBot who these olde bokes lieveth,    3310\nOf Sompnolence hou it is write,\nTher may a man the sothe wite,\nIf that he wolde ensample take,\nThat otherwhile is good to wake:\nWherof a tale in Poesie\nI thenke forto specefie.\nOvide telleth in his sawes,\nHow Jupiter be olde dawes\nLay be a Mayde, which Yo\nWas cleped, wherof that Juno    3320\nHis wif was wroth, and the goddesse\nOf Yo torneth the liknesse\nInto a cow, to gon theroute\nThe large fieldes al aboute\nAnd gete hire mete upon the griene.\nAnd therupon this hyhe queene\nBetok hire Argus forto kepe,\nFor he was selden wont to slepe,\nAnd yit he hadde an hundred yhen,\nAnd alle alyche wel thei syhen.    3330\nNow herkne hou that he was beguiled.\nMercurie, which was al affiled\nThis Cow to stele, he cam desguised,\nAnd hadde a Pipe wel devised\nUpon the notes of Musiqe,\nWherof he mihte hise Eres like.\nAnd over that he hadde affaited\nHise lusti tales, and awaited\nHis time; and thus into the field\nHe cam, where Argus he behield    3340\nWith Yo, which beside him wente.\nWith that his Pype on honde he hente,\nAnd gan to pipe in his manere\nThing which was slepi forto hiere;\nAnd in his pipinge evere among\nHe tolde him such a lusti song,\nThat he the fol hath broght aslepe.\nTher was non yhe mihte kepe\nHis hed, the which Mercurie of smot,\nAnd forth withal anon fot hot    3350\nHe stal the Cow which Argus kepte,\nAnd al this fell for that he slepte.\nEnsample it was to manye mo,\nThat mochel Slep doth ofte wo,\nWhan it is time forto wake:\nFor if a man this vice take,\nIn Sompnolence and him delite,\nMen scholde upon his Dore wryte\nHis epitaphe, as on his grave;\nFor he to spille and noght to save    3360\nIs schape, as thogh he were ded.\nForthi, mi Sone, hold up thin hed,\nAnd let no Slep thin yhe englue,\nBot whanne it is to resoun due.\nMi fader, as touchende of this,\nRiht so as I you tolde it is,\nThat ofte abedde, whanne I scholde,\nI mai noght slepe, thogh I wolde;\nFor love is evere faste byme,\nWhich takth no hiede of due time.    3370\nFor whanne I schal myn yhen close,\nAnon min herte he wole oppose\nAnd holde his Scole in such a wise,\nTil it be day that I arise,\nThat selde it is whan that I slepe.\nAnd thus fro Sompnolence I kepe\nMin yhe: and forthi if ther be\nOght elles more in this degre,\nNow axeth forth.\nMi Sone, yis:\nFor Slowthe, which as Moder is    3380\nThe forthdrawere and the Norrice\nTo man of many a dredful vice,\nHath yit an other laste of alle,\nWhich many a man hath mad to falle,\nWher that he mihte nevere arise;\nWherof for thou thee schalt avise,\nEr thou so with thiself misfare,\nWhat vice it is I wol declare.\nWhan Slowthe hath don al that he may\nTo dryve forth the longe day,    3390\nTil it be come to the nede,\nThanne ate laste upon the dede\nHe loketh hou his time is lore,\nAnd is so wo begon therfore,\nThat he withinne his thoght conceiveth\nTristesce, and so himself deceiveth,\nThat he wanhope bringeth inne,\nWher is no confort to beginne,\nBot every joie him is deslaied:\nSo that withinne his herte affraied    3400\nA thousend time with o breth\nWepende he wissheth after deth,\nWhan he fortune fint adverse.\nFor thanne he wole his hap reherce,\nAs thogh his world were al forlore,\nAnd seith, \u201cHelas, that I was bore!\nHou schal I live? hou schal I do?\nFor nou fortune is thus mi fo,\nI wot wel god me wol noght helpe.\nWhat scholde I thanne of joies yelpe,    3410\nWhan ther no bote is of mi care?\nSo overcast is my welfare,\nThat I am schapen al to strif.\nHelas, that I nere of this lif,\nEr I be fulliche overtake!\u201d\nAnd thus he wol his sorwe make,\nAs god him mihte noght availe:\nBot yit ne wol he noght travaile\nTo helpe himself at such a nede,\nBot slowtheth under such a drede,    3420\nWhich is affermed in his herte,\nRiht as he mihte noght asterte\nThe worldes wo which he is inne.\nAlso whan he is falle in Sinne,\nHim thenkth he is so ferr coupable,\nThat god wol noght be merciable\nSo gret a Sinne to foryive;\nAnd thus he leeveth to be schrive.\nAnd if a man in thilke throwe\nWolde him consaile, he wol noght knowe    3430\nThe sothe, thogh a man it finde:\nFor Tristesce is of such a kinde,\nThat forto meintiene his folie,\nHe hath with him Obstinacie,\nWhich is withinne of such a Slouthe,\nThat he forsaketh alle trouthe,\nAnd wole unto no reson bowe;\nAnd yit ne can he noght avowe\nHis oghne skile bot of hed:\nThus dwyneth he, til he be ded,    3440\nIn hindringe of his oghne astat.\nFor where a man is obstinat,\nWanhope folweth ate laste,\nWhich mai noght after longe laste,\nTill Slouthe make of him an ende.\nBot god wot whider he schal wende.\nMi Sone, and riht in such manere\nTher be lovers of hevy chiere,\nThat sorwen mor than it is ned,\nWhan thei be taried of here sped    3450\nAnd conne noght hemselven rede,\nBot lesen hope forto spede\nAnd stinten love to poursewe;\nAnd thus thei faden hyde and hewe,\nAnd lustles in here hertes waxe.\nHierof it is that I wolde axe,\nIf thou, mi Sone, art on of tho.\nHa, goode fader, it is so,\nOutake a point, I am beknowe;\nFor elles I am overthrowe    3460\nIn al that evere ye have seid.\nMi sorwe is everemore unteid,\nAnd secheth overal my veines;\nBot forto conseile of mi peines,\nI can no bote do therto;\nAnd thus withouten hope I go,\nSo that mi wittes ben empeired,\nAnd I, as who seith, am despeired\nTo winne love of thilke swete,\nWithoute whom, I you behiete,    3470\nMin herte, that is so bestad,\nRiht inly nevere mai be glad.\nFor be my trouthe I schal noght lie,\nOf pure sorwe, which I drye\nFor that sche seith sche wol me noght,\nWith drecchinge of myn oghne thoght\nIn such a wanhope I am falle,\nThat I ne can unethes calle,\nAs forto speke of eny grace,\nMi ladi merci to pourchace.    3480\nBot yit I seie noght for this\nThat al in mi defalte it is;\nFor I cam nevere yit in stede,\nWhan time was, that I my bede\nNe seide, and as I dorste tolde:\nBot nevere fond I that sche wolde,\nFor oght sche knew of min entente,\nTo speke a goodly word assente.\nAnd natheles this dar I seie,\nThat if a sinful wolde preie    3490\nTo god of his foryivenesse\nWith half so gret a besinesse\nAs I have do to my ladi,\nIn lacke of askinge of merci\nHe scholde nevere come in Helle.\nAnd thus I mai you sothli telle,\nSave only that I crie and bidde,\nI am in Tristesce al amidde\nAnd fulfild of Desesperance:\nAnd therof yif me mi penance,    3500\nMin holi fader, as you liketh.\nMi Sone, of that thin herte siketh\nWith sorwe, miht thou noght amende,\nTil love his grace wol thee sende,\nFor thou thin oghne cause empeirest\nWhat time as thou thiself despeirest.\nI not what other thing availeth,\nOf hope whan the herte faileth,\nFor such a Sor is incurable,\nAnd ek the goddes ben vengable:    3510\nAnd that a man mai riht wel frede,\nThese olde bokes who so rede,\nOf thing which hath befalle er this:\nNow hier of what ensample it is.\nWhilom be olde daies fer\nOf Mese was the king Theucer,\nWhich hadde a kniht to Sone, Iphis:\nOf love and he so maistred is,\nThat he hath set al his corage,\nAs to reguard of his lignage,    3520\nUpon a Maide of lou astat.\nBot thogh he were a potestat\nOf worldes good, he was soubgit\nTo love, and put in such a plit,\nThat he excedeth the mesure\nOf reson, that himself assure\nHe can noght; for the more he preide,\nThe lass love on him sche leide.\nHe was with love unwys constreigned,\nAnd sche with resoun was restreigned:    3530\nThe lustes of his herte he suieth,\nAnd sche for dred schame eschuieth,\nAnd as sche scholde, tok good hiede\nTo save and kepe hir wommanhiede.\nAnd thus the thing stod in debat\nBetwen his lust and hire astat:\nHe yaf, he sende, he spak be mouthe,\nBot yit for oght that evere he couthe\nUnto his sped he fond no weie,\nSo that he caste his hope aweie,    3540\nWithinne his herte and gan despeire\nFro dai to dai, and so empeire,\nThat he hath lost al his delit\nOf lust, of Slep, of Appetit,\nThat he thurgh strengthe of love lasseth\nHis wit, and resoun overpasseth.\nAs he which of his lif ne rowhte,\nHis deth upon himself he sowhte,\nSo that be nyhte his weie he nam,\nTher wiste non wher he becam;    3550\nThe nyht was derk, ther schon no Mone,\nTofore the gates he cam sone,\nWher that this yonge Maiden was\nAnd with this wofull word, \u201cHelas!\u201d\nHise dedli pleintes he began\nSo stille that ther was noman\nIt herde, and thanne he seide thus:\n\u201cO thou Cupide, o thou Venus,\nFortuned be whos ordinaunce\nOf love is every mannes chaunce,    3560\nYe knowen al min hole herte,\nThat I ne mai your hond asterte;\nOn you is evere that I crie,\nAnd yit you deigneth noght to plie,\nNe toward me youre Ere encline.\nThus for I se no medicine\nTo make an ende of mi querele,\nMy deth schal be in stede of hele.\nHa, thou mi wofull ladi diere,\nWhich duellest with thi fader hiere    3570\nAnd slepest in thi bedd at ese,\nThou wost nothing of my desese.\nHou thou and I be now unmete.\nHa lord, what swevene schalt thou mete,\nWhat dremes hast thou nou on honde?\nThou slepest there, and I hier stonde.\nThogh I no deth to the deserve,\nHier schal I for thi love sterve,\nHier schal a kinges Sone dye\nFor love and for no felonie;    3580\nWher thou therof have joie or sorwe,\nHier schalt thou se me ded tomorwe.\nO herte hard aboven alle,\nThis deth, which schal to me befalle\nFor that thou wolt noght do me grace,\nYit schal be told in many a place,\nHou I am ded for love and trouthe\nIn thi defalte and in thi slouthe:\nThi Daunger schal to manye mo\nEnsample be for everemo,    3590\nWhan thei my wofull deth recorde.\u201d\nAnd with that word he tok a Corde,\nWith which upon the gate tre\nHe hyng himself, that was pite.\nThe morwe cam, the nyht is gon,\nMen comen out and syhe anon\nWher that this yonge lord was ded:\nTher was an hous withoute red,\nFor noman knew the cause why;\nTher was wepinge and ther was cry.    3600\nThis Maiden, whan that sche it herde,\nAnd sih this thing hou it misferde,\nAnon sche wiste what it mente,\nAnd al the cause hou it wente\nTo al the world sche tolde it oute,\nAnd preith to hem that were aboute\nTo take of hire the vengance,\nFor sche was cause of thilke chaunce,\nWhy that this kinges Sone is split.\nSche takth upon hirself the gilt,    3610\nAnd is al redi to the peine\nWhich eny man hir wole ordeigne:\nAnd bot if eny other wolde,\nSche seith that sche hirselve scholde\nDo wreche with hire oghne hond,\nThurghout the world in every lond\nThat every lif therof schal speke,\nHou sche hirself i scholde wreke.\nSche wepth, sche crith, sche swouneth ofte,\nSche caste hire yhen up alofte    3620\nAnd seide among ful pitously:\n\u201cA godd, thou wost wel it am I,\nFor whom Iphis is thus besein:\nOrdeine so, that men mai sein\nA thousend wynter after this,\nHou such a Maiden dede amis,\nAnd as I dede, do to me:\nFor I ne dede no pite\nTo him, which for mi love is lore,\nDo no pite to me therfore.\u201d    3630\nAnd with this word sche fell to grounde\nAswoune, and ther sche lay a stounde.\nThe goddes, whiche hir pleigntes herde\nAnd syhe hou wofully sche ferde,\nHire lif thei toke awey anon,\nAnd schopen hire into a Ston\nAfter the forme of hire ymage\nOf bodi bothe and of visage.\nAnd for the merveile of this thing\nUnto the place cam the king    3640\nAnd ek the queene and manye mo;\nAnd whan thei wisten it was so,\nAs I have told it heir above,\nHou that Iphis was ded for love,\nOf that he hadde be refused,\nThei hielden alle men excused\nAnd wondren upon the vengance.\nAnd forto kepe in remembrance,\nThis faire ymage mayden liche\nWith compaignie noble and riche    3650\nWith torche and gret sollempnite.\nTo Salamyne the Cite\nThei lede, and carie forth withal\nThe dede corps, and sein it schal\nBeside thilke ymage have\nHis sepulture and be begrave:\nThis corps and this ymage thus\nInto the Cite to Venus,\nWher that goddesse hire temple hadde,\nTogedre bothe tuo thei ladde.    3660\nThis ilke ymage as for miracle\nWas set upon an hyh pinacle,\nThat alle men it mihte knowe,\nAnd under tht thei maden lowe\nA tumbe riche for the nones\nOf marbre and ek of jaspre stones,\nWherin this Iphis was beloken,\nThat evermor it schal be spoken.\nAnd for men schal the sothe wite,\nThei have here epitaphe write,    3670\nAs thing which scholde abide stable:\nThe lettres graven in a table\nOf marbre were and seiden this:\n\u201cHier lith, which slowh himself, Iphis,\nFor love of Araxarathen:\nAnd in ensample of tho wommen,\nThat soffren men to deie so,\nHire forme a man mai sen also,\nHou it is torned fleissh and bon\nInto the figure of a Ston:    3680\nHe was to neysshe and sche to hard.\nBe war forthi hierafterward;\nYe men and wommen bothe tuo,\nEnsampleth you of that was tho:\nLo thus, mi Sone, as I thee seie,\nIt grieveth be diverse weie\nIn desepeir a man to falle,\nWhich is the laste branche of alle\nOf Slouthe, as thou hast herd devise.\nWherof that thou thiself avise    3690\nGood is, er that thou be deceived,\nWher that the grace of hope is weyved.\nMi fader, hou so that it stonde,\nNow have I pleinly understonde\nOf Slouthes court the proprete,\nWherof touchende in my degre\nFor evere I thenke to be war.\nBot overthis, so as I dar,\nWith al min herte I you beseche,\nThat ye me wolde enforme and teche    3700\nWhat ther is more of youre aprise\nIn love als wel as otherwise,\nSo that I mai me clene schryve.\nMi Sone, whyl thou art alyve\nAnd hast also thi fulle mynde,\nAmong the vices whiche I finde\nTher is yit on such of the sevene,\nWhich al this world hath set unevene\nAnd causeth manye thinges wronge,\nWhere he the cause hath underfonge:    3710\nWherof hierafter thou schalt hiere\nThe forme bothe and the matiere.\nExplicit Liber Quartus.\nIncipit Liber Quintus\n_Obstat auaricia nature legibus, et que\n    Largus amor poscit, striccius illa vetat.\nOmne quod est nimium viciosum dicitur aurum,\n    Vellera sicut oues, seruat auarus opes.\nNon decet vt soli seruabitur es, set amori\n    Debet homo solam solus habere suam._\nFerst whan the hyhe god began\nThis world, and that the kinde of man\nWas falle into no gret encress,\nFor worldes good tho was no press,\nBot al was set to the comune.\nThei spieken thanne of no fortune\nOr forto lese or forto winne,\nTil Avarice broghte it inne;\nAnd that was whan the world was woxe\nOf man, of hors, of Schep, of Oxe,    10\nAnd that men knewen the moneie.\nTho wente pes out of the weie\nAnd werre cam on every side,\nWhich alle love leide aside\nAnd of comun his propre made,\nSo that in stede of schovele and spade\nThe scharpe swerd was take on honde;\nAnd in this wise it cam to londe,\nWherof men maden dyches depe\nAnd hyhe walles forto kepe    20\nThe gold which Avarice encloseth.\nBot al to lytel him supposeth,\nThogh he mihte al the world pourchace;\nFor what thing that he may embrace\nOf gold, of catel or of lond,\nHe let it nevere out of his hond,\nBot get him more and halt it faste,\nAs thogh the world scholde evere laste.\nSo is he lych unto the helle;\nFor as these olde bokes telle,    30\nWhat comth therinne, lasse or more,\nIt schal departe neveremore:\nThus whanne he hath his cofre loken,\nIt schal noght after ben unstoken,\nBot whanne him list to have a syhte\nOf gold, hou that it schyneth brihte,\nThat he ther on mai loke and muse;\nFor otherwise he dar noght use\nTo take his part, or lasse or more.\nSo is he povere, and everemore    40\nHim lacketh that he hath ynowh:\nAn Oxe draweth in the plowh,\nOf that himself hath no profit;\nA Schep riht in the same plit\nHis wolle berth, bot on a day\nAn other takth the flees away:\nThus hath he, that he noght ne hath,\nFor he therof his part ne tath.\nTo seie hou such a man hath good,\nWho so that reson understod,    50\nIt is impropreliche seid,\nFor good hath him and halt him teid,\nThat he ne gladeth noght withal,\nBot is unto his good a thral,\nAnd as soubgit thus serveth he,\nWher that he scholde maister be:\nSuch is the kinde of thaverous.\nMi Sone, as thou art amerous,\nTell if thou farst of love so.\nMi fader, as it semeth, no;    60\nThat averous yit nevere I was,\nSo as ye setten me the cas:\nFor as ye tolden here above,\nIn full possession of love\nYit was I nevere hier tofore,\nSo that me thenketh wel therfore,\nI mai excuse wel my dede.\nBot of mi will withoute drede,\nIf I that tresor mihte gete,\nIt scholde nevere be foryete,    70\nThat I ne wolde it faste holde,\nTil god of love himselve wolde\nThat deth ous scholde part atuo.\nFor lieveth wel, I love hire so,\nThat evene with min oghne lif,\nIf I that swete lusti wif\nMihte ones welden at my wille,\nFor evere I wolde hire holde stille:\nAnd in this wise, taketh kepe,\nIf I hire hadde, I wolde hire kepe,    80\nAnd yit no friday wolde I faste,\nThogh I hire kepte and hielde faste.\nFy on the bagges in the kiste!\nI hadde ynogh, if I hire kiste.\nFor certes, if sche were myn,\nI hadde hir levere than a Myn\nOf Gold; for al this worldesriche\nNe mihte make me so riche\nAs sche, that is so inly good.\nI sette noght of other good;    90\nFor mihte I gete such a thing,\nI hadde a tresor for a king;\nAnd thogh I wolde it faste holde,\nI were thanne wel beholde.\nBot I mot pipe nou with lasse,\nAnd suffre that it overpasse,\nNoght with mi will, for thus I wolde\nBen averous, if that I scholde.\nBot, fader, I you herde seie\nHou thaverous hath yit som weie,    100\nWherof he mai be glad; for he\nMai whanne him list his tresor se,\nAnd grope and fiele it al aboute,\nBot I fulofte am schet theroute,\nTher as my worthi tresor is.\nSo is mi lif lich unto this,\nThat ye me tolden hier tofore,\nHou that an Oxe his yock hath bore\nFor thing that scholde him noght availe:\nAnd in this wise I me travaile;    110\nFor who that evere hath the welfare,\nI wot wel that I have the care,\nFor I am hadd and noght ne have,\nAnd am, as who seith, loves knave.\nNou demeth in youre oghne thoght,\nIf this be Avarice or noght.\nMi Sone, I have of thee no wonder,\nThogh thou to serve be put under\nWith love, which to kinde acordeth:\nBot, so as every bok recordeth,    120\nIt is to kinde no plesance\nThat man above his sustienance\nUnto the gold schal serve and bowe,\nFor that mai no reson avowe.\nBot Avarice natheles,\nIf he mai geten his encress\nOf gold, that wole he serve and kepe,\nFor he takth of noght elles kepe,\nBot forto fille hise bagges large;\nAnd al is to him bot a charge,    130\nFor he ne parteth noght withal,\nBot kepth it, as a servant schal:\nAnd thus, thogh that he multeplie\nHis gold, withoute tresorie\nHe is, for man is noght amended\nWith gold, bot if it be despended\nTo mannes us; wherof I rede\nA tale, and tak therof good hiede,\nOf that befell be olde tyde,\nAs telleth ous the clerk Ovide.    140\nBachus, which is the god of wyn,\nAcordant unto his divin\nA Prest, the which Cillenus hihte,\nHe hadde, and fell so that be nyhte\nThis Prest was drunke and goth astraied,\nWherof the men were evele apaied\nIn Frigelond, where as he wente.\nBot ate laste a cherl him hente\nWith strengthe of other felaschipe,\nSo that upon his drunkeschipe    150\nThei bounden him with chenes faste,\nAnd forth thei ladde him als so faste\nUnto the king, which hihte Myde.\nBot he, that wolde his vice hyde,\nThis courteis king, tok of him hiede,\nAnd bad that men him scholde lede\nInto a chambre forto kepe,\nTil he of leisir hadde slepe.\nAnd tho this Prest was sone unbounde,\nAnd up a couche fro the grounde    160\nTo slepe he was leid softe ynowh;\nAnd whanne he wok, the king him drowh\nTo his presence and dede him chiere,\nSo that this Prest in such manere,\nWhil that him liketh, there he duelleth:\nAnd al this he to Bachus telleth,\nWhan that he cam to him ayein.\nAnd whan that Bachus herde sein\nHow Mide hath don his courtesie,\nHim thenkth it were a vilenie,    170\nBot he rewarde him for his dede,\nSo as he mihte of his godhiede.\nUnto this king this god appiereth\nAnd clepeth, and that other hiereth:\nThis god to Mide thonketh faire\nOf that he was so debonaire\nToward his Prest, and bad him seie:\nWhat thing it were he wolde preie,\nHe scholde it have, of worldes good.\nThis king was glad, and stille stod,    180\nAnd was of his axinge in doute,\nAnd al the world he caste aboute,\nWhat thing was best for his astat,\nAnd with himself stod in debat\nUpon thre pointz, the whiche I finde\nBen lievest unto mannes kinde.\nThe ferste of hem it is delit,\nThe tuo ben worschipe and profit.\nAnd thanne he thoghte, \u201cIf that I crave\nDelit, thogh I delit mai have,    190\nDelit schal passen in myn age:\nThat is no siker avantage,\nFor every joie bodily\nSchal ende in wo: delit forthi\nWol I noght chese. And if worschipe\nI axe and of the world lordschipe,\nThat is an occupacion\nOf proud ymaginacion,\nWhich makth an herte vein withinne;\nTher is no certain forto winne,    200\nFor lord and knave al is o weie,\nWhan thei be bore and whan thei deie.\nAnd if I profit axe wolde,\nI not in what manere I scholde\nOf worldes good have sikernesse;\nFor every thief upon richesse\nAwaiteth forto robbe and stele:\nSuch good is cause of harmes fele.\nAnd also, thogh a man at ones\nOf al the world withinne his wones    210\nThe tresor myhte have everydel,\nYit hadde he bot o mannes del\nToward himself, so as I thinke,\nOf clothinge and of mete and drinke,\nFor more, outake vanite,\nTher hath no lord in his degre.\u201d\nAnd thus upon the pointz diverse\nDiverseliche he gan reherce\nWhat point him thoghte for the beste;\nBot pleinly forto gete him reste    220\nHe can so siker weie caste.\nAnd natheles yit ate laste\nHe fell upon the coveitise\nOf gold; and thanne in sondri wise\nHe thoghte, as I have seid tofore,\nHou tresor mai be sone lore,\nAnd hadde an inly gret desir\nTouchende of such recoverir,\nHou that he mihte his cause availe\nTo gete him gold withoute faile.    230\nWithinne his herte and thus he preiseth\nThe gold, and seith hou that it peiseth\nAbove al other metall most:\n\u201cThe gold,\u201d he seith, \u201cmay lede an host\nTo make werre ayein a King;\nThe gold put under alle thing,\nAnd set it whan him list above;\nThe gold can make of hate love\nAnd werre of pes and ryht of wrong,\nAnd long to schort and schort to long;    240\nWithoute gold mai be no feste,\nGold is the lord of man and beste,\nAnd mai hem bothe beie and selle;\nSo that a man mai sothly telle\nThat al the world to gold obeieth.\u201d\nForthi this king to Bachus preieth\nTo grante him gold, bot he excedeth\nMesure more than him nedeth.\nMen tellen that the maladie\nWhich cleped is ydropesie    250\nResembled is unto this vice\nBe weie of kinde of Avarice:\nThe more ydropesie drinketh,\nThe more him thursteth, for him thinketh\nThat he mai nevere drinke his fille;\nSo that ther mai nothing fulfille\nThe lustes of his appetit:\nAnd riht in such a maner plit\nStant Avarice and evere stod;\nThe more he hath of worldes good,    260\nThe more he wolde it kepe streyte,\nAnd evere mor and mor coveite.\nAnd riht in such condicioun\nWithoute good discrecioun\nThis king with avarice is smite,\nThat al the world it myhte wite:\nFor he to Bachus thanne preide,\nThat wherupon his hond he leide,\nIt scholde thurgh his touche anon\nBecome gold, and therupon    270\nThis god him granteth as he bad.\nTho was this king of Frige glad,\nAnd forto put it in assai\nWith al the haste that he mai,\nHe toucheth that, he toucheth this,\nAnd in his hond al gold it is,\nThe Ston, the Tree, the Lef, the gras,\nThe flour, the fruit, al gold it was.\nThus toucheth he, whil he mai laste\nTo go, bot hunger ate laste    280\nHim tok, so that he moste nede\nBe weie of kinde his hunger fede.\nThe cloth was leid, the bord was set,\nAnd al was forth tofore him fet,\nHis disch, his coppe, his drinke, his mete;\nBot whanne he wolde or drinke or ete,\nAnon as it his mouth cam nyh,\nIt was al gold, and thanne he syh\nOf Avarice the folie.\nAnd he with that began to crie,    290\nAnd preide Bachus to foryive\nHis gilt, and soffre him forto live\nAnd be such as he was tofore,\nSo that he were not forlore.\nThis god, which herde of his grevance,\nTok rowthe upon his repentance,\nAnd bad him go forth redily\nUnto a flod was faste by,\nWhich Paceole thanne hyhte,\nIn which as clene as evere he myhte    300\nHe scholde him waisshen overal,\nAnd seide him thanne that he schal\nRecovere his ferste astat ayein.\nThis king, riht as he herde sein,\nInto the flod goth fro the lond,\nAnd wissh him bothe fot and hond,\nAnd so forth al the remenant,\nAs him was set in covenant:\nAnd thanne he syh merveilles strange,\nThe flod his colour gan to change,    310\nThe gravel with the smale Stones\nTo gold thei torne bothe at ones,\nAnd he was quit of that he hadde,\nAnd thus fortune his chance ladde.\nAnd whan he sih his touche aweie,\nHe goth him hom the rihte weie\nAnd liveth forth as he dede er,\nAnd putte al Avarice afer,\nAnd the richesse of gold despiseth,\nAnd seith that mete and cloth sufficeth.    320\nThus hath this king experience\nHou foles don the reverence\nTo gold, which of his oghne kinde\nIs lasse worth than is the rinde\nTo sustienance of mannes fode;\nAnd thanne he made lawes goode\nAnd al his thing sette upon skile:\nHe bad his poeple forto tile\nHere lond, and live under the lawe,\nAnd that thei scholde also forthdrawe    330\nBestaile, and seche non encress\nOf gold, which is the breche of pes.\nFor this a man mai finde write,\nTofor the time, er gold was smite\nIn Coign, that men the florin knewe,\nTher was welnyh noman untrewe;\nTho was ther nouther schield ne spere\nNe dedly wepne forto bere;\nTho was the toun withoute wal,\nWhich nou is closed overal;    340\nTho was ther no brocage in londe,\nWhich nou takth every cause on honde:\nSo mai men knowe, hou the florin\nWas moder ferst of malengin\nAnd bringere inne of alle werre,\nWherof this world stant out of herre\nThurgh the conseil of Avarice,\nWhich of his oghne propre vice\nIs as the helle wonderfull;\nFor it mai neveremor be full,    350\nThat what as evere comth therinne,\nAwey ne may it nevere winne.\nBot Sone myn, do thou noght so,\nLet al such Avarice go,\nAnd tak thi part of that thou hast:\nI bidde noght that thou do wast,\nBot hold largesce in his mesure;\nAnd if thou se a creature,\nWhich thurgh poverte is falle in nede,\nYif him som good, for this I rede    360\nTo him that wol noght yiven here,\nWhat peine he schal have elleswhere.\nTher is a peine amonges alle\nBenethe in helle, which men calle\nThe wofull peine of Tantaly,\nOf which I schal thee redely\nDevise hou men therinne stonde.\nIn helle, thou schalt understonde,\nTher is a flod of thilke office,\nWhich serveth al for Avarice:    370\nWhat man that stonde schal therinne,\nHe stant up evene unto the chinne;\nAbove his hed also ther hongeth\nA fruyt, which to that peine longeth,\nAnd that fruit toucheth evere in on\nHis overlippe: and therupon\nSwich thurst and hunger him assaileth,\nThat nevere his appetit ne faileth.\nBot whanne he wolde his hunger fede,\nThe fruit withdrawth him ate nede,    380\nAnd thogh he heve his hed on hyh,\nThe fruit is evere aliche nyh,\nSo is the hunger wel the more:\nAnd also, thogh him thurste sore\nAnd to the water bowe a doun,\nThe flod in such condicioun\nAvaleth, that his drinke areche\nHe mai noght. Lo nou, which a wreche,\nThat mete and drinke is him so couth,\nAnd yit ther comth non in his mouth!    390\nLich to the peines of this flod\nStant Avarice in worldes good:\nHe hath ynowh and yit him nedeth,\nFor his skarsnesse it him forbiedeth,\nAnd evere his hunger after more\nTravaileth him aliche sore,\nSo is he peined overal.\nForthi thi goodes forth withal,\nMi Sone, loke thou despende,\nWherof thou myht thiself amende    400\nBothe hier and ek in other place.\nAnd also if thou wolt pourchace\nTo be beloved, thou most use\nLargesce, for if thou refuse\nTo yive for thi loves sake,\nIt is no reson that thou take\nOf love that thou woldest crave.\nForthi, if thou wolt grace have,\nBe gracious and do largesse,\nOf Avarice and the seknesse    410\nEschuie above alle other thing,\nAnd tak ensample of Mide king\nAnd of the flod of helle also,\nWhere is ynowh of alle wo.\nAnd thogh ther were no matiere\nBot only that we finden hiere,\nMen oghten Avarice eschuie;\nFor what man thilke vice suie,\nHe get himself bot litel reste.\nFor hou so that the body reste,    420\nThe herte upon the gold travaileth,\nWhom many a nyhtes drede assaileth;\nFor thogh he ligge abedde naked,\nHis herte is everemore awaked,\nAnd dremeth, as he lith to slepe,\nHow besi that he is to kepe\nHis tresor, that no thief it stele.\nThus hath he bot a woful wele.\nAnd riht so in the same wise,\nIf thou thiself wolt wel avise,    430\nTher be lovers of suche ynowe,\nThat wole unto no reson bowe.\nIf so be that thei come above,\nWhan thei ben maistres of here love,\nAnd that thei scholden be most glad,\nWith love thei ben most bestad,\nSo fain thei wolde it holden al.\nHere herte, here yhe is overal,\nAnd wenen every man be thief,\nTo stele awey that hem is lief;    440\nThus thurgh here oghne fantasie\nThei fallen into Jelousie.\nThanne hath the Schip tobroke his cable,\nWith every wynd and is muable.\nMi fader, for that ye nou telle,\nI have herd ofte time telle\nOf Jelousie, bot what it is\nYit understod I nevere er this:\nWherfore I wolde you beseche,\nThat ye me wolde enforme and teche    450\nWhat maner thing it mihte be.\nMi Sone, that is hard to me:\nBot natheles, as I have herd,\nNow herkne and thou schalt ben ansuerd.\nAmong the men lacke of manhode\nIn Mariage upon wifhode\nMakth that a man himself deceiveth,\nWherof it is that he conceiveth\nThat ilke unsely maladie,\nThe which is cleped Jelousie:    460\nOf which if I the proprete\nSchal telle after the nycete,\nSo as it worcheth on a man,\nA Fievere it is cotidian,\nWhich every day wol come aboute,\nWher so a man be inne or oute.\nAt hom if that a man wol wone,\nThis Fievere is thanne of comun wone\nMost grevous in a mannes yhe:\nFor thanne he makth him tote and pryhe,    470\nWher so as evere his love go;\nSche schal noght with hir litel too\nMisteppe, bot he se it al.\nHis yhe is walkende overal;\nWher that sche singe or that sche dance,\nHe seth the leste contienance,\nIf sche loke on a man aside\nOr with him roune at eny tyde,\nOr that sche lawghe, or that sche loure,\nHis yhe is ther at every houre.    480\nAnd whanne it draweth to the nyht,\nIf sche thanne is withoute lyht,\nAnon is al the game schent;\nFor thanne he set his parlement\nTo speke it whan he comth to bedde,\nAnd seith, \u201cIf I were now to wedde,\nI wolde neveremore have wif.\u201d\nAnd so he torneth into strif\nThe lust of loves duete,\nAnd al upon diversete.    490\nIf sche be freissh and wel araied,\nHe seith hir baner is displaied\nTo clepe in gestes fro the weie:\nAnd if sche be noght wel beseie,\nAnd that hir list noght to be gladd,\nHe berth an hond that sche is madd\nAnd loveth noght hire housebonde;\nHe seith he mai wel understonde,\nThat if sche wolde his compaignie,\nSche scholde thanne afore his ije    500\nSchewe al the plesir that sche mihte.\nSo that be daie ne be nyhte\nSche not what thing is for the beste,\nBot liveth out of alle reste;\nFor what as evere him liste sein,\nSche dar noght speke a word ayein,\nBot wepth and holt hire lippes clos.\nSche mai wel wryte, \u201cSanz repos,\u201d\nThe wif which is to such on maried.\nOf alle wommen be he waried,    510\nFor with this Fievere of Jalousie\nHis echedaies fantasie\nOf sorghe is evere aliche grene,\nSo that ther is no love sene,\nWhil that him list at hom abyde.\nAnd whan so is he wol out ryde,\nThanne hath he redi his aspie\nAbidinge in hir compaignie,\nA janglere, an evel mouthed oon,\nThat sche ne mai nowhider gon,    520\nNe speke a word, ne ones loke,\nThat he ne wol it wende and croke\nAnd torne after his oghne entente,\nThogh sche nothing bot honour mente.\nWhan that the lord comth hom ayein,\nThe janglere moste somwhat sein;\nSo what withoute and what withinne,\nThis Fievere is evere to beginne,\nFor where he comth he can noght ende,\nTil deth of him have mad an ende.    530\nFor thogh so be that he ne hiere\nNe se ne wite in no manere\nBot al honour and wommanhiede,\nTherof the Jelous takth non hiede,\nBot as a man to love unkinde,\nHe cast his staf, as doth the blinde,\nAnd fint defaulte where is non;\nAs who so dremeth on a Ston\nHou he is leid, and groneth ofte,\nWhan he lith on his pilwes softe.    540\nSo is ther noght bot strif and cheste;\nWhan love scholde make his feste,\nIt is gret thing if he hir kisse:\nThus hath sche lost the nyhtes blisse,\nFor at such time he gruccheth evere\nAnd berth on hond ther is a levere,\nAnd that sche wolde an other were\nIn stede of him abedde there;\nAnd with tho wordes and with mo\nOf Jelousie, he torneth fro    550\nAnd lith upon his other side,\nAnd sche with that drawth hire aside,\nAnd ther sche wepeth al the nyht.\nHa, to what peine sche is dyht,\nThat in hire youthe hath so beset\nThe bond which mai noght ben unknet!\nI wot the time is ofte cursed,\nThat evere was the gold unpursed,\nThe which was leid upon the bok,\nWhan that alle othre sche forsok    560\nFor love of him; bot al to late\nSche pleigneth, for as thanne algate\nSche mot forbere and to him bowe,\nThogh he ne wole it noght allowe.\nFor man is lord of thilke feire,\nSo mai the womman bot empeire,\nIf sche speke oght ayein his wille;\nAnd thus sche berth hir peine stille.\nBot if this Fievere a womman take,\nSche schal be wel mor harde schake;    570\nFor thogh sche bothe se and hiere,\nAnd finde that ther is matiere,\nSche dar bot to hirselve pleine,\nAnd thus sche suffreth double peine.\nLo thus, mi Sone, as I have write,\nThou miht of Jelousie wite\nHis fievere and his condicion,\nWhich is full of suspecion.\nBot wherof that this fievere groweth,\nWho so these olde bokes troweth,    580\nTher mai he finden hou it is:\nFor thei ous teche and telle this,\nHou that this fievere of Jelousie\nSomdel it groweth of sotie\nOf love, and somdiel of untrust.\nFor as a sek man lest his lust,\nAnd whan he may no savour gete,\nHe hateth thanne his oughne mete,\nRiht so this fieverous maladie,\nWhich caused is of fantasie,    590\nMakth the Jelous in fieble plit\nTo lese of love his appetit\nThurgh feigned enformacion\nOf his ymaginacion.\nBot finali to taken hiede,\nMen mai wel make a liklihiede\nBetwen him which is averous\nOf gold and him that is jelous\nOf love, for in on degre\nThei stonde bothe, as semeth me.    600\nThat oon wolde have his bagges stille,\nAnd noght departen with his wille,\nAnd dar noght for the thieves slepe,\nSo fain he wolde his tresor kepe;\nThat other mai noght wel be glad,\nFor he is evere more adrad\nOf these lovers that gon aboute,\nIn aunter if thei putte him oute.\nSo have thei bothe litel joye\nAs wel of love as of monoie.    610\nNow hast thou, Sone, at my techinge\nOf Jelousie a knowlechinge,\nThat thou myht understonde this,\nFro whenne he comth and what he is,\nAnd ek to whom that he is lik.\nBe war forthi thou be noght sik\nOf thilke fievere as I have spoke,\nFor it wol in himself be wroke.\nFor love hateth nothing more,\nAs men mai finde be the lore    620\nOf hem that whilom were wise,\nHou that thei spieke in many wise.\nMi fader, soth is that ye sein.\nBot forto loke therayein,\nBefor this time hou it is falle,\nWherof ther mihte ensample falle\nTo suche men as be jelous\nIn what manere it is grevous,\nRiht fain I wolde ensample hiere.\nMy goode Sone, at thi preiere    630\nOf suche ensamples as I finde,\nSo as thei comen nou to mynde\nUpon this point, of time gon\nI thenke forto tellen on.\nOvide wrot of manye thinges,\nAmong the whiche in his wrytinges\nHe tolde a tale in Poesie,\nWhich toucheth unto Jelousie,\nUpon a certein cas of love.\nAmong the goddes alle above    640\nIt fell at thilke time thus:\nThe god of fyr, which Vulcanus\nIs hote, and hath a craft forthwith\nAssigned, forto be the Smith\nOf Jupiter, and his figure\nBothe of visage and of stature\nIs lothly and malgracious,\nBot yit he hath withinne his hous\nAs for the likynge of his lif\nThe faire Venus to his wif.    650\nBot Mars, which of batailles is\nThe god, an yhe hadde unto this:\nAs he which was chivalerous,\nIt fell him to ben amerous,\nAnd thoghte it was a gret pite\nTo se so lusti on as sche\nBe coupled with so lourde a wiht:\nSo that his peine day and nyht\nHe dede, if he hire winne myhte;\nAnd sche, which hadde a good insihte    660\nToward so noble a knyhtli lord,\nIn love fell of his acord.\nTher lacketh noght bot time and place,\nThat he nys siker of hire grace:\nBot whan tuo hertes falle in on,\nSo wys await was nevere non,\nThat at som time thei ne mete;\nAnd thus this faire lusti swete\nWith Mars hath ofte compaignie.\nBot thilke unkynde Jelousie,    670\nWhich everemor the herte opposeth,\nMakth Vulcanus that he supposeth\nThat it is noght wel overal,\nAnd to himself he seide, he schal\nAspie betre, if that he may;\nAnd so it fell upon a day,\nThat he this thing so slyhli ledde,\nHe fond hem bothe tuo abedde\nAl warm, echon with other naked.\nAnd he with craft al redy maked    680\nOf stronge chenes hath hem bounde,\nAs he togedre hem hadde founde,\nAnd lefte hem bothe ligge so,\nAnd gan to clepe and crie tho\nUnto the goddes al aboute;\nAnd thei assembled in a route\nCome alle at ones forto se.\nBot none amendes hadde he,\nBot was rebuked hiere and there\nOf hem that loves frendes were;    690\nAnd seiden that he was to blame,\nFor if ther fell him eny schame,\nIt was thurgh his misgovernance:\nAnd thus he loste contienance,\nThis god, and let his cause falle;\nAnd thei to skorne him lowhen alle,\nAnd losen Mars out of hise bondes.\nWherof these erthli housebondes\nFor evere myhte ensample take,\nIf such a chaunce hem overtake:    700\nFor Vulcanus his wif bewreide,\nThe blame upon himself he leide,\nWherof his schame was the more;\nWhich oghte forto ben a lore\nFor every man that liveth hiere,\nTo reulen him in this matiere.\nThogh such an happ of love asterte,\nYit scholde he noght apointe his herte\nWith Jelousie of that is wroght,\nBot feigne, as thogh he wiste it noght:    710\nFor if he lete it overpasse,\nThe sclaundre schal be wel the lasse,\nAnd he the more in ese stonde.\nFor this thou myht wel understonde,\nThat where a man schal nedes lese,\nThe leste harm is forto chese.\nBot Jelousie of his untrist\nMakth that full many an harm arist,\nWhich elles scholde noght arise;\nAnd if a man him wolde avise    720\nOf that befell to Vulcanus,\nHim oghte of reson thenke thus,\nThat sithe a god therof was schamed,\nWel scholde an erthli man be blamed\nTo take upon him such a vice.\nForthi, my Sone, in thin office\nBe war that thou be noght jelous,\nWhich ofte time hath schent the hous.\nMi fader, this ensample is hard,\nHou such thing to the heveneward    730\nAmong the goddes myhte falle:\nFor ther is bot o god of alle,\nWhich is the lord of hevene and helle.\nBot if it like you to telle\nHou suche goddes come aplace,\nYe mihten mochel thonk pourchace,\nFor I schal be wel tawht withal.\nMi Sone, it is thus overal\nWith hem that stonden misbelieved,\nThat suche goddes ben believed:    740\nIn sondri place sondri wise\nAmonges hem whiche are unwise\nTher is betaken of credence;\nWherof that I the difference\nIn the manere as it is write\nSchal do the pleinly forto wite.\nEr Crist was bore among ous hiere,\nOf the believes that tho were\nIn foure formes thus it was.\nThei of Caldee as in this cas    750\nHadde a believe be hemselve,\nWhich stod upon the signes tuelve,\nForth ek with the Planetes sevene,\nWhiche as thei sihe upon the hevene.\nOf sondri constellacion\nIn here ymaginacion\nWith sondri kerf and pourtreture\nThei made of goddes the figure.\nIn thelementz and ek also\nThei hadden a believe tho;    760\nAnd al was that unresonable:\nFor thelementz ben servicable\nTo man, and ofte of Accidence,\nAs men mai se thexperience,\nThei ben corrupt be sondri weie;\nSo mai no mannes reson seie\nThat thei ben god in eny wise.\nAnd ek, if men hem wel avise,\nThe Sonne and Mone eclipse bothe,\nThat be hem lieve or be hem lothe,    770\nThei soffre; and what thing is passible\nTo ben a god is impossible.\nThese elementz ben creatures,\nSo ben these hevenly figures,\nWherof mai wel be justefied\nThat thei mai noght be deified:\nAnd who that takth awey thonour\nWhich due is to the creatour,\nAnd yifth it to the creature,\nHe doth to gret a forsfaiture.    780\nBot of Caldee natheles\nUpon this feith, thogh it be les,\nThei holde affermed the creance;\nSo that of helle the penance,\nAs folk which stant out of believe,\nThey schull receive, as we believe.\nOf the Caldeus lo in this wise\nStant the believe out of assisse:\nBot in Egipte worst of alle\nThe feith is fals, hou so it falle;    790\nFor thei diverse bestes there\nHonoure, as thogh thei goddes were:\nAnd natheles yit forth withal\nThre goddes most in special\nThei have, forth with a goddesse,\nIn whom is al here sikernesse.\nTho goddes be yit cleped thus,\nOrus, Typhon and Isirus:\nThei were brethren alle thre,\nAnd the goddesse in hir degre    800\nHere Soster was and Ysis hyhte,\nWhom Isirus forlai be nyhte\nAnd hield hire after as his wif.\nSo it befell that upon strif\nTyphon hath Isre his brother slain,\nWhich hadde a child to Sone Orayn,\nAnd he his fader deth to herte\nSo tok, that it mai noght asterte\nThat he Typhon after ne slowh,\nWhan he was ripe of age ynowh.    810\nBot yit thegipcienes trowe\nFor al this errour, which thei knowe,\nThat these brethren ben of myht\nTo sette and kepe Egipte upriht,\nAnd overthrowe, if that hem like.\nBot Ysis, as seith the Cronique,\nFro Grece into Egipte cam,\nAnd sche thanne upon honde nam\nTo teche hem forto sowe and eere,\nWhich noman knew tofore there.    820\nAnd whan thegipcienes syhe\nThe fieldes fulle afore here yhe,\nAnd that the lond began to greine,\nWhich whilom hadde be bareigne,\u2014\nFor therthe bar after the kinde\nHis due charge,\u2014this I finde,\nThat sche of berthe the goddesse\nIs cleped, so that in destresse\nThe wommen there upon childinge\nTo hire clepe, and here offringe    830\nThei beren, whan that thei ben lyhte.\nLo, hou Egipte al out of syhte\nFro resoun stant in misbelieve\nFor lacke of lore, as I believe.\nAmong the Greks, out of the weie\nAs thei that reson putte aweie,\nTher was, as the Cronique seith,\nOf misbelieve an other feith,\nThat thei here goddes and goddesses,\nAs who seith, token al to gesses    840\nOf suche as weren full of vice,\nTo whom thei made here sacrifice.\nThe hihe god, so as thei seide,\nTo whom thei most worschipe leide,\nSaturnus hihte, and king of Crete\nHe hadde be; bot of his sete\nHe was put doun, as he which stod\nIn frenesie, and was so wod,\nThat fro his wif, which Rea hihte,\nHise oghne children he to plihte,    850\nAnd eet hem of his comun wone.\nBot Jupiter, which was his Sone\nAnd of full age, his fader bond\nAnd kutte of with his oghne hond\nHise genitals, whiche als so faste\nInto the depe See he caste;\nWherof the Greks afferme and seie,\nThus whan thei were caste aweie,\nCam Venus forth be weie of kinde.\nAnd of Saturne also I finde    860\nHow afterward into an yle\nThis Jupiter him dede exile,\nWher that he stod in gret meschief.\nLo, which a god thei maden chief!\nAnd sithen that such on was he,\nWhich stod most hihe in his degre\nAmong the goddes, thou miht knowe,\nThese othre, that ben more lowe,\nBen litel worth, as it is founde.\nFor Jupiter was the secounde,    870\nWhich Juno hadde unto his wif;\nAnd yit a lechour al his lif\nHe was, and in avouterie\nHe wroghte many a tricherie;\nAnd for he was so full of vices,\nThei cleped him god of delices:\nOf whom, if thou wolt more wite,\nOvide the Poete hath write.\nBot yit here Sterres bothe tuo,\nSaturne and Jupiter also,    880\nThei have, althogh thei be to blame,\nAttitled to here oghne name.\nMars was an other in that lawe,\nThe which in Dace was forthdrawe,\nOf whom the clerk Vegecius\nWrot in his bok, and tolde thus,\nHou he into Ytaile cam,\nAnd such fortune ther he nam\nThat he a Maiden hath oppressed,\nWhich in hire ordre was professed,    890\nAs sche which was the Prioresse\nIn Vestes temple the goddesse,\nSo was sche wel the mor to blame.\nDame Ylia this ladi name\nMen clepe, and ek sche was also\nThe kinges dowhter that was tho,\nWhich Mynitor be name hihte.\nSo that ayein the lawes ryhte\nMars thilke time upon hire that\nRemus and Romulus begat,    900\nWhiche after, whan thei come in Age,\nOf knihthode and of vassellage\nYtaile al hol thei overcome\nAnd foundeden the grete Rome;\nIn Armes and of such emprise\nThei weren, that in thilke wise\nHere fader Mars for the mervaile\nThe god was cleped of bataille.\nThei were his children bothe tuo,\nThurgh hem he tok his name so,    910\nTher was non other cause why:\nAnd yit a Sterre upon the Sky\nHe hath unto his name applied,\nIn which that he is signified.\nAn other god thei hadden eke,\nTo whom for conseil thei beseke,\nThe which was brother to Venus,\nAppollo men him clepe thus.\nHe was an Hunte upon the helles,\nTher was with him no vertu elles,    920\nWherof that enye bokes karpe,\nBot only that he couthe harpe;\nWhich whanne he walked over londe,\nFulofte time he tok on honde,\nTo gete him with his sustienance,\nFor lacke of other pourveance.\nAnd otherwhile of his falshede\nHe feignede him to conne arede\nOf thing which after scholde falle;\nWherof among hise sleyhtes alle    930\nHe hath the lewed folk deceived,\nSo that the betre he was received.\nLo now, thurgh what creacion\nHe hath deificacion,\nAnd cleped is the god of wit\nTo suche as be the foles yit.\nAn other god, to whom thei soghte,\nMercurie hihte, and him ne roghte\nWhat thing he stal, ne whom he slowh.\nOf Sorcerie he couthe ynowh,    940\nThat whanne he wolde himself transforme,\nFulofte time he tok the forme\nOf womman and his oghne lefte;\nSo dede he wel the more thefte.\nA gret spekere in alle thinges\nHe was also, and of lesinges\nAn Auctour, that men wiste non\nAn other such as he was on.\nAnd yit thei maden of this thief\nA god, which was unto hem lief,    950\nAnd clepede him in tho believes\nThe god of Marchantz and of thieves.\nBot yit a sterre upon the hevene\nHe hath of the planetes sevene.\nBut Vulcanus, of whom I spak,\nHe hadde a courbe upon the bak,\nAnd therto he was hepehalt:\nOf whom thou understonde schalt,\nHe was a schrewe in al his youthe,\nAnd he non other vertu couthe    960\nOf craft to helpe himselve with,\nBot only that he was a Smith\nWith Jupiter, which in his forge\nDiverse thinges made him forge;\nSo wot I noght for what desir\nThei clepen him the god of fyr.\nKing of Cizile Ypolitus\nA Sone hadde, and Eolus\nHe hihte, and of his fader grant\nHe hield be weie of covenant    970\nThe governance of every yle\nWhich was longende unto Cizile,\nOf hem that fro the lond forein\nLeie open to the wynd al plein.\nAnd fro thilke iles to the londe\nFulofte cam the wynd to honde:\nAfter the name of him forthi\nThe wyndes cleped Eoli\nTho were, and he the god of wynd.\nLo nou, hou this believe is blynd!    980\nThe king of Crete Jupiter,\nThe same which I spak of er,\nUnto his brother, which Neptune\nWas hote, it list him to comune\nPart of his good, so that be Schipe\nHe mad him strong of the lordschipe\nOf al the See in tho parties;\nWher that he wroghte his tyrannyes,\nAnd the strange yles al aboute\nHe wan, that every man hath doute    990\nUpon his marche forto saile;\nFor he anon hem wolde assaile\nAnd robbe what thing that thei ladden,\nHis sauf conduit bot if thei hadden.\nWherof the comun vois aros\nIn every lond, that such a los\nHe cawhte, al nere it worth a stre,\nThat he was cleped of the See\nThe god be name, and yit he is\nWith hem that so believe amis.    1000\nThis Neptune ek was thilke also,\nWhich was the ferste foundour tho\nOf noble Troie, and he forthi\nWas wel the more lete by.\nThe loresman of the Schepherdes,\nAnd ek of hem that ben netherdes,\nWas of Archade and hihte Pan:\nOf whom hath spoke many a man;\nFor in the wode of Nonarcigne,\nEnclosed with the tres of Pigne,    1010\nAnd on the Mont of Parasie\nHe hadde of bestes the baillie,\nAnd ek benethe in the valleie,\nWher thilke rivere, as men seie,\nWhich Ladon hihte, made his cours,\nHe was the chief of governours\nOf hem that kepten tame bestes,\nWherof thei maken yit the festes\nIn the Cite Stinfalides.\nAnd forth withal yit natheles    1020\nHe tawhte men the forthdrawinge\nOf bestaile, and ek the makinge\nOf Oxen, and of hors the same,\nHou men hem scholde ryde and tame:\nOf foules ek, so as we finde,\nFul many a soubtiel craft of kinde\nHe fond, which noman knew tofore.\nMen dede him worschipe ek therfore,\nThat he the ferste in thilke lond\nWas which the melodie fond    1030\nOf Riedes, whan thei weren ripe,\nWith double pipes forto pipe;\nTherof he yaf the ferste lore,\nTil afterward men couthe more.\nTo every craft for mannes helpe\nHe hadde a redi wit to helpe\nThurgh naturel experience:\nAnd thus the nyce reverence\nOf foles, whan that he was ded,\nThe fot hath torned to the hed,    1040\nAnd clepen him god of nature,\nFor so thei maden his figure.\nAn other god, so as thei fiele,\nWhich Jupiter upon Samele\nBegat in his avouterie,\nWhom, forto hide his lecherie,\nThat non therof schal take kepe,\nIn a Montaigne forto kepe,\nWhich Dyon hihte and was in Ynde,\nHe sende, in bokes as I finde:    1050\nAnd he be name Bachus hihte,\nWhich afterward, whan that he mihte,\nA wastour was, and al his rente\nIn wyn and bordel he despente.\nBot yit, al were he wonder badde,\nAmong the Greks a name he hadde;\nThei cleped him the god of wyn,\nAnd thus a glotoun was dyvyn.\nTher was yit Esculapius\nA godd in thilke time as thus.    1060\nHis craft stod upon Surgerie,\nBot for the lust of lecherie,\nThat he to Daires dowhter drowh,\nIt felle that Jupiter him slowh:\nAnd yit thei made him noght forthi\nA god, and was no cause why.\nIn Rome he was long time also\nA god among the Romeins tho;\nFor, as he seide, of his presence\nTher was destruid a pestilence,    1070\nWhan thei to thyle of Delphos wente,\nAnd that Appollo with hem sente\nThis Esculapius his Sone,\nAmong the Romeins forto wone.\nAnd there he duelte for a while,\nTil afterward into that yle,\nFro whenne he cam, ayein he torneth,\nWhere al his lyf that he sojorneth\nAmong the Greks, til that he deide.\nAnd thei upon him thanne leide    1080\nHis name, and god of medicine\nHe hatte after that ilke line.\nAn other god of Hercules\nThei made, which was natheles\nA man, bot that he was so strong,\nIn al this world that brod and long\nSo myhti was noman as he.\nMerveiles tuelve in his degre,\nAs it was couth in sondri londes,\nHe dede with hise oghne hondes    1090\nAyein geantz and Monstres bothe,\nThe whiche horrible were and lothe,\nBot he with strengthe hem overcam:\nWherof so gret a pris he nam,\nThat thei him clepe amonges alle\nThe god of strengthe, and to him calle.\nAnd yit ther is no reson inne,\nFor he a man was full of sinne,\nWhich proved was upon his ende,\nFor in a rage himself he brende;    1100\nAnd such a cruel mannes dede\nAcordeth nothing with godhede.\nThei hadde of goddes yit an other,\nWhich Pluto hihte, and was the brother\nOf Jupiter, and he fro youthe\nWith every word which cam to mouthe,\nOf eny thing whan he was wroth,\nHe wolde swere his commun oth,\nBe Lethen and be Flegeton,\nBe Cochitum and Acheron,    1110\nThe whiche, after the bokes telle,\nBen the chief flodes of the helle:\nBe Segne and Stige he swor also,\nThat ben the depe Pettes tuo\nOf helle the most principal.\nPluto these othes overal\nSwor of his commun custummance,\nTil it befell upon a chance,\nThat he for Jupiteres sake\nUnto the goddes let do make    1120\nA sacrifice, and for that dede\nOn of the pettes for his mede\nIn helle, of which I spak of er,\nWas granted him; and thus he ther\nUpon the fortune of this thing\nThe name tok of helle king.\nLo, these goddes and wel mo\nAmong the Greks thei hadden tho,\nAnd of goddesses manyon,\nWhos names thou schalt hiere anon,    1130\nAnd in what wise thei deceiven\nThe foles whiche here feith receiven.\nSo as Saturne is soverein\nOf false goddes, as thei sein,\nSo is Sibeles of goddesses\nThe Moder, whom withoute gesses\nThe folk Payene honoure and serve,\nAs thei the whiche hire lawe observe.\nBot forto knowen upon this\nFro when sche cam and what sche is,    1140\nBethincia the contre hihte,\nWher sche cam ferst to mannes sihte;\nAnd after was Saturnes wif,\nBe whom thre children in hire lif\nSche bar, and thei were cleped tho\nJuno, Neptunus and Pluto,\nThe whiche of nyce fantasie\nThe poeple wolde deifie.\nAnd for hire children were so,\nSibeles thanne was also    1150\nMad a goddesse, and thei hire calle\nThe moder of the goddes alle.\nSo was that name bore forth,\nAnd yit the cause is litel worth.\nA vois unto Saturne tolde\nHou that his oghne Sone him scholde\nOut of his regne putte aweie;\nAnd he be cause of thilke weie,\nThat him was schape such a fate,\nSibele his wif began to hate    1160\nAnd ek hire progenie bothe.\nAnd thus, whil that thei were wrothe,\nBe Philerem upon a dai\nIn his avouterie he lai,\nOn whom he Jupiter begat;\nAnd thilke child was after that\nWhich wroghte al that was prophecied,\nAs it tofore is specefied:\nSo that whan Jupiter of Crete\nWas king, a wif unto him mete    1170\nThe Dowhter of Sibele he tok,\nAnd that was Juno, seith the bok.\nOf his deificacion\nAfter the false oppinion,\nThat have I told, so as thei meene;\nAnd for this Juno was the queene\nOf Jupiter and Soster eke,\nThe foles unto hire sieke,\nAnd sein that sche is the goddesse\nOf Regnes bothe and of richesse:    1180\nAnd ek sche, as thei understonde,\nThe water Nimphes hath in honde\nTo leden at hire oghne heste;\nAnd whan hir list the Sky tempeste,\nThe reinbowe is hir Messager.\nLo, which a misbelieve is hier!\nThat sche goddesse is of the Sky\nI wot non other cause why.\nAn other goddesse is Minerve,\nTo whom the Greks obeie and serve:    1190\nAnd sche was nyh the grete lay\nOf Triton founde, wher sche lay\nA child forcast, bot what sche was\nTher knew noman the sothe cas.\nBot in Aufrique sche was leid\nIn the manere as I have seid,\nAnd caried fro that ilke place\nInto an Yle fer in Trace,\nThe which Palene thanne hihte,\nWher a Norrice hir kepte and dihte.    1200\nAnd after, for sche was so wys\nThat sche fond ferst in hire avis\nThe cloth makinge of wolle and lyn,\nMen seiden that sche was divin,\nAnd the goddesse of Sapience\nThei clepen hire in that credence.\nOf the goddesse which Pallas\nIs cleped sondri speche was.\nOn seith hire fader was Pallant,\nWhich in his time was geant,    1210\nA cruel man, a bataillous:\nAn other seith hou in his hous\nSche was the cause why he deide.\nAnd of this Pallas some ek seide\nThat sche was Martes wif; and so\nAmong the men that weren tho\nOf misbelieve in the riote\nThe goddesse of batailles hote\nShe was, and yit sche berth the name.\nNow loke, hou they be forto blame.    1220\nSaturnus after his exil\nFro Crete cam in gret peril\nInto the londes of Ytaile,\nAnd ther he dede gret mervaile,\nWherof his name duelleth yit.\nFor he fond of his oghne wit\nThe ferste craft of plowh tilinge,\nOf Eringe and of corn sowinge,\nAnd how men scholden sette vines\nAnd of the grapes make wynes;    1230\nAl this he tawhte, and it fell so,\nHis wif, the which cam with him tho,\nWas cleped Cereres be name,\nAnd for sche tawhte also the same,\nAnd was his wif that ilke throwe,\nAs it was to the poeple knowe,\nThei made of Ceres a goddesse,\nIn whom here tilthe yit thei blesse,\nAnd sein that Tricolonius\nHire Sone goth amonges ous    1240\nAnd makth the corn good chep or dere,\nRiht as hire list fro yer to yeere;\nSo that this wif be cause of this\nGoddesse of Cornes cleped is.\nKing Jupiter, which his likinge\nWhilom fulfelde in alle thinge,\nSo priveliche aboute he ladde\nHis lust, that he his wille hadde\nOf Latona, and on hire that\nDiane his dowhter he begat    1250\nUnknowen of his wif Juno.\nAnd afterward sche knew it so,\nThat Latona for drede fledde\nInto an Ile, wher sche hedde\nHire wombe, which of childe aros.\nThilke yle cleped was Delos;\nIn which Diana was forthbroght,\nAnd kept so that hire lacketh noght.\nAnd after, whan sche was of Age,\nSche tok non hiede of mariage,    1260\nBot out of mannes compaignie\nSche tok hire al to venerie\nIn forest and in wildernesse\nFor ther was al hire besinesse\nBe daie and ek be nyhtes tyde\nWith arwes brode under the side\nAnd bowe in honde, of which sche slowh\nAnd tok al that hir liste ynowh\nOf bestes whiche ben chacable:\nWherof the Cronique of this fable    1270\nSeith that the gentils most of alle\nWorschipen hire and to hire calle,\nAnd the goddesse of hihe helles,\nOf grene trees, of freisshe welles,\nThey clepen hire in that believe,\nWhich that no reson mai achieve.\nProserpina, which dowhter was\nOf Cereres, befell this cas:\nWhil sche was duellinge in Cizile,\nHire moder in that ilke while    1280\nUpon hire blessinge and hire heste\nBad that sche scholde ben honeste,\nAnd lerne forto weve and spinne,\nAnd duelle at hom and kepe hire inne.\nBot sche caste al that lore aweie,\nAnd as sche wente hir out to pleie,\nTo gadre floures in a pleine,\nAnd that was under the monteine\nOf Ethna, fell the same tyde\nThat Pluto cam that weie ryde,    1290\nAnd sodeinly, er sche was war,\nHe tok hire up into his char.\nAnd as thei riden in the field,\nHire grete beaute he behield,\nWhich was so plesant in his ije,\nThat forto holde in compainie\nHe weddeth hire and hield hire so\nTo ben his wif for everemo.\nAnd as thou hast tofore herd telle\nHou he was cleped god of helle,    1300\nSo is sche cleped the goddesse\nBe cause of him, ne mor ne lesse.\nLo, thus, mi Sone, as I thee tolde,\nThe Greks whilom be daies olde\nHere goddes hadde in sondri wise,\nAnd thurgh the lore of here aprise\nThe Romeins hielden ek the same.\nAnd in the worschipe of here name\nTo every godd in special\nThei made a temple forth withal,    1310\nAnd ech of hem his yeeres dai\nAttitled hadde; and of arai\nThe temples weren thanne ordeigned,\nAnd ek the poeple was constreigned\nTo come and don here sacrifice;\nThe Prestes ek in here office\nSolempne maden thilke festes.\nAnd thus the Greks lich to the bestes\nThe men in stede of god honoure,\nWhiche mihten noght hemself socoure,    1320\nWhil that thei were alyve hiere.\nAnd over this, as thou schalt hiere,\nThe Greks fulfild of fantasie\nSein ek that of the helles hihe\nThe goddes ben in special,\nBot of here name in general\nThei hoten alle Satiri.\nTher ben of Nimphes proprely\nIn the believe of hem also:\nOreades thei seiden tho    1330\nAttitled ben to the monteines;\nAnd for the wodes in demeynes\nTo kepe, tho ben Driades;\nOf freisshe welles Naiades;\nAnd of the Nimphes of the See\nI finde a tale in proprete,\nHou Dorus whilom king of Grece,\nWhich hadde of infortune a piece,\u2014\nHis wif forth with hire dowhtres alle,\nSo as the happes scholden falle,    1340\nWith many a gentil womman there\nDreint in the salte See thei were:\nWherof the Greks that time seiden,\nAnd such a name upon hem leiden,\nNere\u00efdes that thei ben hote,\nThe Nimphes whiche that thei note\nTo regne upon the stremes salte.\nLo now, if this believe halte!\nBot of the Nimphes as thei telle,\nIn every place wher thei duelle    1350\nThei ben al redi obeissant\nAs damoiselles entendant\nTo the goddesses, whos servise\nThei mote obeie in alle wise;\nWherof the Greks to hem beseke\nWith tho that ben goddesses eke,\nAnd have in hem a gret credence.\nAnd yit withoute experience\nSalve only of illusion,\nWhich was to hem dampnacion,    1360\nFor men also that were dede\nThei hadden goddes, as I rede,\nAnd tho be name Manes hihten,\nTo whom ful gret honour thei dihten,\nSo as the Grekes lawe seith,\nWhich was ayein the rihte feith.\nThus have I told a gret partie;\nBot al the hole progenie\nOf goddes in that ilke time\nTo long it were forto rime.    1370\nBot yit of that which thou hast herd,\nOf misbelieve hou it hath ferd,\nTher is a gret diversite.\nMi fader, riht so thenketh me.\nBot yit o thing I you beseche,\nWhich stant in alle mennes speche,\nThe godd and the goddesse of love,\nOf whom ye nothing hier above\nHave told, ne spoken of her fare,\nThat ye me wolden now declare    1380\nHou thei ferst comen to that name.\nMi Sone, I have it left for schame,\nBe cause I am here oghne Prest;\nBot for thei stonden nyh thi brest\nUpon the schrifte of thi matiere,\nThou schalt of hem the sothe hiere:\nAnd understond nou wel the cas.\nVenus Saturnes dowhter was,\nWhich alle danger putte aweie\nOf love, and fond to lust a weie;    1390\nSo that of hire in sondri place\nDiverse men felle into grace,\nAnd such a lusti lif sche ladde,\nThat sche diverse children hadde,\nNou on be this, nou on be that.\nOf hire it was that Mars beyat\nA child, which cleped was Armene;\nOf hire also cam Andragene,\nTo whom Mercurie fader was:\nAnchises begat Eneas    1400\nOf hire also, and Ericon\nBiten begat, and therupon,\nWhan that sche sih ther was non other,\nBe Jupiter hire oghne brother\nSche lay, and he begat Cupide.\nAnd thilke Sone upon a tyde,\nWhan he was come unto his Age,\nHe hadde a wonder fair visage,\nAnd fond his Moder amourous,\nAnd he was also lecherous:    1410\nSo whan thei weren bothe al one,\nAs he which yhen hadde none\nTo se reson, his Moder kiste;\nAnd sche also, that nothing wiste\nBot that which unto lust belongeth,\nTo ben hire love him underfongeth.\nThus was he blind, and sche unwys:\nBot natheles this cause it is,\nWhy Cupide is the god of love,\nFor he his moder dorste love.    1420\nAnd sche, which thoghte hire lustes fonde,\nDiverse loves tok in honde,\nWel mo thanne I the tolde hiere:\nAnd for sche wolde hirselve skiere,\nSche made comun that desport,\nAnd sette a lawe of such a port,\nThat every womman mihte take\nWhat man hire liste, and noght forsake\nTo ben als comun as sche wolde.\nSche was the ferste also which tolde    1430\nThat wommen scholde here bodi selle;\nSemiramis, so as men telle,\nOf Venus kepte thilke aprise,\nAnd so dede in the same wise\nOf Rome faire Neabole,\nWhich liste hire bodi to rigole;\nSche was to every man felawe,\nAnd hild the lust of thilke lawe,\nWhich Venus of hirself began;\nWherof that sche the name wan,    1440\nWhy men hire clepen the goddesse\nOf love and ek of gentilesse,\nOf worldes lust and of plesance.\nSe nou the foule mescreance\nOf Greks in thilke time tho,\nWhan Venus tok hire name so.\nTher was no cause under the Mone\nOf which thei hadden tho to done,\nOf wel or wo wher so it was,\nThat thei ne token in that cas    1450\nA god to helpe or a goddesse.\nWherof, to take mi witnesse,\nThe king of Bragmans Dindimus\nWrot unto Alisandre thus:\nIn blaminge of the Grekes feith\nAnd of the misbelieve, he seith\nHow thei for every membre hadden\nA sondri god, to whom thei spradden\nHere armes, and of help besoghten.\nMinerve for the hed thei soghten,    1460\nFor sche was wys, and of a man\nThe wit and reson which he can\nIs in the celles of the brayn,\nWherof thei made hire soverain.\nMercurie, which was in his dawes\nA gret spekere of false lawes,\nOn him the kepinge of the tunge\nThei leide, whan thei spieke or sunge.\nFor Bachus was a glotoun eke,\nHim for the throte thei beseke,    1470\nThat he it wolde waisshen ofte\nWith swote drinkes and with softe.\nThe god of schuldres and of armes\nWas Hercules; for he in armes\nThe myhtieste was to fihte,\nTo him tho Limes they behihte.\nThe god whom that thei clepen Mart\nThe brest to kepe hath for his part,\nForth with the herte, in his ymage\nThat he adresce the corage.    1480\nAnd of the galle the goddesse,\nFor sche was full of hastifesse\nOf wraththe and liht to grieve also,\nThei made and seide it was Juno.\nCupide, which the brond afyre\nBar in his hond, he was the Sire\nOf the Stomak, which builleth evere,\nWherof the lustes ben the levere.\nTo the goddesse Cereres,\nWhich of the corn yaf hire encress    1490\nUpon the feith that tho was take,\nThe wombes cure was betake;\nAnd Venus thurgh the Lecherie,\nFor which that thei hire deifie,\nSche kept al doun the remenant\nTo thilke office appourtenant.\nThus was dispers in sondri wise\nThe misbelieve, as I devise,\nWith many an ymage of entaile,\nOf suche as myhte hem noght availe;    1500\nFor thei withoute lyves chiere\nUnmyhti ben to se or hiere\nOr speke or do or elles fiele;\nAnd yit the foles to hem knele,\nWhich is here oghne handes werk.\nHa lord, hou this believe is derk,\nAnd fer fro resonable wit!\nAnd natheles thei don it yit:\nThat was to day a ragged tre,\nTo morwe upon his majeste    1510\nStant in the temple wel besein.\nHow myhte a mannes resoun sein\nThat such a Stock mai helpe or grieve?\nBot thei that ben of such believe\nAnd unto suche goddes calle,\nIt schal to hem riht so befalle,\nAnd failen ate moste nede.\nBot if thee list to taken hiede\nAnd of the ferste ymage wite,\nPetornius therof hath write    1520\nAnd ek Nigargorus also;\nAnd thei afferme and write so,\nThat Promotheus was tofore\nAnd fond the ferste craft therfore,\nAnd Cirophanes, as thei telle,\nThurgh conseil which was take in helle,\nIn remembrance of his lignage\nLet setten up the ferste ymage.\nOf Cirophanes seith the bok,\nThat he for sorwe, which he tok    1530\nOf that he sih his Sone ded,\nOf confort knew non other red,\nBot let do make in remembrance\nA faire ymage of his semblance\nAnd sette it in the market place,\nWhich openly tofore his face\nStod every dai to don him ese.\nAnd thei that thanne wolden plese\nThe fader, scholden it obeie,\nWhan that they comen thilke weie.    1540\nAnd of Ninus king of Assire\nI rede hou that in his empire\nHe was next after the secounde\nOf hem that ferst ymages founde.\nFor he riht in semblable cas\nOf Belus, which his fader was\nFro Nembroth in the rihte line,\nLet make of gold and Stones fine\nA precious ymage riche\nAfter his fader evene liche;    1550\nAnd therupon a lawe he sette,\nThat every man of pure dette\nWith sacrifice and with truage\nHonoure scholde thilke ymage:\nSo that withinne time it fell,\nOf Belus cam the name of Bel,\nOf Bel cam Belzebub, and so\nThe misbelieve wente tho.\nThe thridde ymage next to this\nWas, whan the king of Grece Apis    1560\nWas ded, thei maden a figure\nIn resemblance of his stature.\nOf this king Apis seith the bok\nThat Serapis his name tok,\nIn whom thurgh long continuance\nOf misbelieve a gret creance\nThei hadden, and the reverence\nOf Sacrifice and of encence\nTo him thei made: and as thei telle,\nAmong the wondres that befelle,    1570\nWhan Alisandre fro Candace\nCam ridende, in a wilde place\nUndur an hull a Cave he fond;\nAnd Candalus, which in that lond\nWas bore, and was Candaces Sone,\nHim tolde hou that of commun wone\nThe goddes were in thilke cave.\nAnd he, that wolde assaie and have\nA knowlechinge if it be soth,\nLiht of his hors and in he goth,    1580\nAnd fond therinne that he soghte:\nFor thurgh the fendes sleihte him thoghte,\nAmonges othre goddes mo\nThat Serapis spak to him tho,\nWhom he sih there in gret arrai.\nAnd thus the fend fro dai to dai\nThe worschipe of ydolatrie\nDrowh forth upon the fantasie\nOf hem that weren thanne blinde\nAnd couthen noght the trouthe finde.    1590\nThus hast thou herd in what degre\nOf Grece, Egipte and of Caldee\nThe misbelieves whilom stode;\nAnd hou so that thei be noght goode\nNe trewe, yit thei sprungen oute,\nWherof the wyde world aboute\nHis part of misbelieve tok.\nTil so befell, as seith the bok,\nThat god a poeple for himselve\nHath chose of the lignages tuelve,    1600\nWherof the sothe redely,\nAs it is write in Genesi,\nI thenke telle in such a wise\nThat it schal be to thin apprise.\nAfter the flod, fro which No\u00eb\nWas sauf, the world in his degre\nWas mad, as who seith, newe ayein,\nOf flour, of fruit, of gras, of grein,\nOf beste, of bridd and of mankinde,\nWhich evere hath be to god unkinde:    1610\nFor noght withstondende al the fare,\nOf that this world was mad so bare\nAnd afterward it was restored,\nAmong the men was nothing mored\nTowardes god of good lyvynge,\nBot al was torned to likinge\nAfter the fleissh, so that foryete\nWas he which yaf hem lif and mete,\nOf hevene and Erthe creatour.\nAnd thus cam forth the grete errour,    1620\nThat thei the hihe god ne knewe,\nBot maden othre goddes newe,\nAs thou hast herd me seid tofore:\nTher was noman that time bore,\nThat he ne hadde after his chois\nA god, to whom he yaf his vois.\nWherof the misbelieve cam\nInto the time of Habraham:\nBot he fond out the rihte weie,\nHou only that men scholde obeie    1630\nThe hihe god, which weldeth al,\nAnd evere hath don and evere schal,\nIn hevene, in Erthe and ek in helle;\nTher is no tunge his miht mai telle.\nThis Patriarch to his lignage\nForbad, that thei to non ymage\nEncline scholde in none wise,\nBot here offrende and sacrifise\nWith al the hole hertes love\nUnto the mihti god above    1640\nThei scholden yive and to no mo:\nAnd thus in thilke time tho\nBegan the Secte upon this Erthe,\nWhich of believes was the ferthe.\nOf rihtwisnesse it was conceived,\nSo moste it nedes be received\nOf him that alle riht is inne,\nThe hihe god, which wolde winne\nA poeple unto his oghne feith.\nOn Habraham the ground he leith,    1650\nAnd made him forto multeplie\nInto so gret a progenie,\nThat thei Egipte al overspradde.\nBot Pharao with wrong hem ladde\nIn servitute ayein the pes,\nTil god let sende Moises\nTo make the deliverance;\nAnd for his poeple gret vengance\nHe tok, which is to hiere a wonder.\nThe king was slain, the lond put under,    1660\nGod bad the rede See divide,\nWhich stod upriht on either side\nAnd yaf unto his poeple a weie,\nThat thei on fote it passe dreie\nAnd gon so forth into desert:\nWher forto kepe hem in covert,\nThe daies, whan the Sonne brente,\nA large cloude hem overwente,\nAnd forto wissen hem be nyhte,\nA firy Piler hem alyhte.    1670\nAnd whan that thei for hunger pleigne,\nThe myhti god began to reyne\nManna fro hevene doun to grounde,\nWherof that ech of hem hath founde\nHis fode, such riht as him liste;\nAnd for thei scholde upon him triste,\nRiht as who sette a tonne abroche,\nHe percede the harde roche,\nAnd sprong out water al at wille,\nThat man and beste hath drunke his fille:    1680\nAnd afterward he yaf the lawe\nTo Moises, that hem withdrawe\nThei scholden noght fro that he bad.\nAnd in this wise thei be lad,\nTil thei toke in possession\nThe londes of promission,\nWher that Caleph and Josu\u00eb\nThe Marches upon such degre\nDeparten, after the lignage\nThat ech of hem as Heritage    1690\nHis porpartie hath underfonge.\nAnd thus stod this believe longe,\nWhich of prophetes was governed;\nAnd thei hadde ek the poeple lerned\nOf gret honour that scholde hem falle;\nBot ate moste nede of alle\nThei faileden, whan Crist was bore.\nBot hou that thei here feith have bore,\nIt nedeth noght to tellen al,\nThe matiere is so general:    1700\nWhan Lucifer was best in hevene\nAnd oghte moste have stonde in evene,\nTowardes god he tok debat;\nAnd for that he was obstinat,\nAnd wolde noght to trouthe encline,\nHe fell for evere into ruine:\nAnd Adam ek in Paradis,\nWhan he stod most in al his pris\nAfter thastat of Innocence,\nAyein the god brak his defence    1710\nAnd fell out of his place aweie:\nAnd riht be such a maner weie\nThe Jwes in here beste plit,\nWhan that thei scholden most parfit\nHave stonde upon the prophecie,\nTho fellen thei to most folie,\nAnd him which was fro hevene come,\nAnd of a Maide his fleissh hath nome,\nAnd was among hem bore and fedd,\nAs men that wolden noght be spedd    1720\nOf goddes Sone, with o vois\nThei hinge and slowhe upon the crois.\nWherof the parfit of here lawe\nFro thanne forth hem was withdrawe,\nSo that thei stonde of no merit,\nBot in truage as folk soubgit\nWithoute proprete of place\nThei liven out of goddes grace,\nDispers in alle londes oute.\nAnd thus the feith is come aboute,    1730\nThat whilom in the Jewes stod,\nWhich is noght parfihtliche good.\nTo speke as it is nou befalle,\nTher is a feith aboven alle,\nIn which the trouthe is comprehended,\nWherof that we ben alle amended.\nThe hihe almyhti majeste,\nOf rihtwisnesse and of pite,\nThe Sinne which that Adam wroghte,\nWhan he sih time, ayein he boghte,    1740\nAnd sende his Sone fro the hevene\nTo sette mannes Soule in evene,\nWhich thanne was so sore falle\nUpon the point which was befalle,\nThat he ne mihte himself arise.\nGregoire seith in his aprise,\nIt helpeth noght a man be bore,\nIf goddes Sone were unbore;\nFor thanne thurgh the ferste Sinne,\nWhich Adam whilom broghte ous inne,    1750\nTher scholden alle men be lost;\nBot Crist restoreth thilke lost,\nAnd boghte it with his fleissh and blod.\nAnd if we thenken hou it stod\nOf thilke rancoun which he payde,\nAs seint Gregoire it wrot and sayde,\nAl was behovely to the man:\nFor that wherof his wo began\nWas after cause of al his welthe,\nWhan he which is the welle of helthe,    1760\nThe hihe creatour of lif,\nUpon the nede of such a strif\nSo wolde for his creature\nTake on himself the forsfaiture\nAnd soffre for the mannes sake.\nThus mai no reson wel forsake\nThat thilke Senne original\nNe was the cause in special\nOf mannes worschipe ate laste,\nWhich schal withouten ende laste.    1770\nFor be that cause the godhede\nAssembled was to the manhede\nIn the virgine, where he nom\nOure fleissh and verai man becom\nOf bodely fraternite;\nWherof the man in his degre\nStant more worth, as I have told,\nThan he stod erst be manyfold,\nThurgh baptesme of the newe lawe,\nOf which Crist lord is and felawe.    1780\nAnd thus the hihe goddes myht,\nWhich was in the virgine alyht,\nThe mannes Soule hath reconsiled,\nWhich hadde longe ben exiled.\nSo stant the feith upon believe,\nWithoute which mai non achieve\nTo gete him Paradis ayein:\nBot this believe is so certein,\nSo full of grace and of vertu,\nThat what man clepeth to Jhesu    1790\nIn clene lif forthwith good dede,\nHe mai noght faile of hevene mede,\nWhich taken hath the rihte feith;\nFor elles, as the gospel seith,\nSalvacion ther mai be non.\nAnd forto preche therupon\nCrist bad to hise Apostles alle,\nThe whos pouer as nou is falle\nOn ous that ben of holi cherche,\nIf we the goode dedes werche;    1800\nFor feith only sufficeth noght,\nBot if good dede also be wroght.\nNow were it good that thou forthi,\nWhich thurgh baptesme proprely\nArt unto Cristes feith professed,\nBe war that thou be noght oppressed\nWith Anticristes lollardie.\nFor as the Jwes prophecie\nWas set of god for avantage,\nRiht so this newe tapinage    1810\nOf lollardie goth aboute\nTo sette Cristes feith in doute.\nThe seintz that weren ous tofore,\nBe whom the feith was ferst upbore,\nThat holi cherche stod relieved,\nThei oghten betre be believed\nThan these, whiche that men knowe\nNoght holy, thogh thei feigne and blowe\nHere lollardie in mennes Ere.\nBot if thou wolt live out of fere,    1820\nSuch newe lore, I rede, eschuie,\nAnd hold forth riht the weie and suie,\nAs thine Ancestres dede er this:\nSo schalt thou noght believe amis.\nCrist wroghte ferst and after tawhte,\nSo that the dede his word arawhte;\nHe yaf ensample in his persone,\nAnd we the wordes have al one,\nLich to the Tree with leves grene,\nUpon the which no fruit is sene.    1830\nThe Priest Thoas, which of Minerve\nThe temple hadde forto serve,\nAnd the Palladion of Troie\nKepte under keie, for monoie,\nOf Anthenor which he hath nome,\nHath soffred Anthenor to come\nAnd the Palladion to stele,\nWherof the worschipe and the wele\nOf the Troiens was overthrowe.\nBot Thoas at the same throwe,    1840\nWhan Anthenor this Juel tok,\nWynkende caste awei his lok\nFor a deceipte and for a wyle:\nAs he that scholde himself beguile,\nHe hidde his yhen fro the sihte,\nAnd wende wel that he so mihte\nExcuse his false conscience.\nI wot noght if thilke evidence\nNou at this time in here estatz\nExcuse mihte the Prelatz,    1850\nKnowende hou that the feith discresceth\nAnd alle moral vertu cesseth,\nWherof that thei the keies bere,\nBot yit hem liketh noght to stere\nHere gostliche yhe forto se\nThe world in his adversite;\nThei wol no labour undertake\nTo kepe that hem is betake.\nCrist deide himselve for the feith,\nBot nou our feerfull prelat seith,    1860\n\u201cThe lif is suete,\u201d and that he kepeth,\nSo that the feith unholpe slepeth,\nAnd thei unto here ese entenden\nAnd in here lust her lif despenden,\nAnd every man do what him list.\nThus stant this world fulfild of Mist,\nThat noman seth the rihte weie:\nThe wardes of the cherche keie\nThurgh mishandlinge ben myswreynt,\nThe worldes wawe hath welnyh dreynt    1870\nThe Schip which Peter hath to stiere,\nThe forme is kept, bot the matiere\nTransformed is in other wise.\nBot if thei weren gostli wise,\nAnd that the Prelatz weren goode,\nAs thei be olde daies stode,\nIt were thanne litel nede\nAmong the men to taken hiede\nOf that thei hieren Pseudo telle,\nWhich nou is come forto duelle,    1880\nTo sowe cokkel with the corn,\nSo that the tilthe is nyh forlorn,\nWhich Crist sew ferst his oghne hond.\nNou stant the cockel in the lond,\nWher stod whilom the goode grein,\nFor the Prelatz nou, as men sein,\nForslowthen that thei scholden tile.\nAnd that I trowe be the skile,\nWhan ther is lacke in hem above,\nThe poeple is stranged to the love    1890\nOf trouthe, in cause of ignorance;\nFor wher ther is no pourveance\nOf liht, men erren in the derke.\nBot if the Prelatz wolden werke\nUpon the feith which thei ous teche,\nMen scholden noght here weie seche\nWithoute liht, as now is used:\nMen se the charge aldai refused,\nWhich holi cherche hath undertake.\nBot who that wolde ensample take,    1900\nGregoire upon his Omelie\nAyein the Slouthe of Prelacie\nCompleigneth him, and thus he seith:\n\u201cWhan Peter, fader of the feith,\nAt domesdai schal with him bringe\nJudeam, which thurgh his prechinge\nHe wan, and Andrew with Achaie\nSchal come his dette forto paie,\nAnd Thomas ek with his beyete\nOf Ynde, and Poul the routes grete    1910\nOf sondri londes schal presente,\nAnd we fulfild of lond and rente,\nWhich of this world we holden hiere,\nWith voide handes schul appiere,\nTouchende oure cure spirital,\nWhich is our charge in special,\nI not what thing it mai amonte\nUpon thilke ende of oure accompte,\nWher Crist himself is Auditour,\nWhich takth non hiede of vein honour.\u201d    1920\nThoffice of the Chancellerie\nOr of the kinges Tresorie\nNe for the writ ne for the taille\nTo warant mai noght thanne availe;\nThe world, which nou so wel we trowe,\nSchal make ous thanne bot a mowe:\nSo passe we withoute mede,\nThat we non otherwise spede,\nBot as we rede that he spedde,\nThe which his lordes besant hedde    1930\nAnd therupon gat non encress.\nBot at this time natheles,\nWhat other man his thonk deserve,\nThe world so lusti is to serve,\nThat we with him ben all acorded,\nAnd that is wist and wel recorded\nThurghout this Erthe in alle londes\nLet knyhtes winne with here hondes,\nFor oure tunge schal be stille\nAnd stonde upon the fleisshes wille.    1940\nIt were a travail forto preche\nThe feith of Crist, as forto teche\nThe folk Paiene, it wol noght be;\nBot every Prelat holde his See\nWith al such ese as he mai gete\nOf lusti drinke and lusti mete,\nWherof the bodi fat and full\nIs unto gostli labour dull\nAnd slowh to handle thilke plowh.\nBot elles we ben swifte ynowh    1950\nToward the worldes Avarice;\nAnd that is as a sacrifice,\nWhich, after that thapostel seith,\nIs openly ayein the feith\nUnto thidoles yove and granted:\nBot natheles it is nou haunted,\nAnd vertu changed into vice,\nSo that largesce is Avarice,\nIn whos chapitre now we trete.\nMi fader, this matiere is bete    1960\nSo fer, that evere whil I live\nI schal the betre hede yive\nUnto miself be many weie:\nBot over this nou wolde I preie\nTo wite what the branches are\nOf Avarice, and hou thei fare\nAls wel in love as otherwise.\nMi Sone, and I thee schal devise\nIn such a manere as thei stonde,\nSo that thou schalt hem understonde.    1970\nDame Avarice is noght soleine,\nWhich is of gold the Capiteine;\nBot of hir Court in sondri wise\nAfter the Scole of hire aprise\nSche hath of Servantz manyon,\nWherof that Covoitise is on;\nWhich goth the large world aboute,\nTo seche thavantages oute,\nWher that he mai the profit winne\nTo Avarice, and bringth it inne.    1980\nThat on hald and that other draweth,\nTher is no day which hem bedaweth,\nNo mor the Sonne than the Mone,\nWhan ther is eny thing to done,\nAnd namely with Covoitise;\nFor he stant out of al assisse\nOf resonable mannes fare.\nWher he pourposeth him to fare\nUpon his lucre and his beyete,\nThe smale path, the large Strete,    1990\nThe furlong and the longe Mile,\nAl is bot on for thilke while:\nAnd for that he is such on holde,\nDame Avarice him hath withholde,\nAs he which is the principal\nOutward, for he is overal\nA pourveour and an aspie.\nFor riht as of an hungri Pie\nThe storve bestes ben awaited,\nRiht so is Covoitise afaited    2000\nTo loke where he mai pourchace,\nFor be his wille he wolde embrace\nAl that this wyde world beclippeth;\nBot evere he somwhat overhippeth,\nThat he ne mai noght al fulfille\nThe lustes of his gredi wille.\nBot where it falleth in a lond,\nThat Covoitise in myhti hond\nIs set, it is ful hard to fiede;\nFor thanne he takth non other hiede,    2010\nBot that he mai pourchace and gete,\nHis conscience hath al foryete,\nAnd not what thing it mai amonte\nThat he schal afterward acompte.\nBote as the Luce in his degre\nOf tho that lasse ben than he\nThe fisshes griedeli devoureth,\nSo that no water hem socoureth,\nRiht so no lawe mai rescowe\nFro him that wol no riht allowe;    2020\nFor wher that such on is of myht,\nHis will schal stonde in stede of riht.\nThus be the men destruid fulofte,\nTil that the grete god alofte\nAyein so gret a covoitise\nRedresce it in his oghne wise:\nAnd in ensample of alle tho\nI finde a tale write so,\nThe which, for it is good to liere,\nHierafterward thou schalt it hiere.    2030\nWhan Rome stod in noble plit,\nVirgile, which was tho parfit,\nA Mirour made of his clergie\nAnd sette it in the tounes ije\nOf marbre on a piler withoute;\nThat thei be thritty Mile aboute\nBe daie and ek also be nyhte\nIn that Mirour beholde myhte\nHere enemys, if eny were,\nWith al here ordinance there,    2040\nWhich thei ayein the Cite caste:\nSo that, whil thilke Mirour laste,\nTher was no lond which mihte achieve\nWith werre Rome forto grieve;\nWherof was gret envie tho.\nAnd fell that ilke time so,\nThat Rome hadde werres stronge\nAyein Cartage, and stoden longe\nThe tuo Cites upon debat.\nCartage sih the stronge astat    2050\nOf Rome in thilke Mirour stonde,\nAnd thoghte al prively to fonde\nTo overthrowe it be som wyle.\nAnd Hanybal was thilke while\nThe Prince and ledere of Cartage,\nWhich hadde set al his corage\nUpon knihthod in such a wise,\nThat he be worthi and be wise\nAnd be non othre was conseiled,\nWherof the world is yit merveiled    2060\nOf the maistries that he wroghte\nUpon the marches whiche he soghte.\nAnd fell in thilke time also,\nThe king of Puile, which was tho,\nThoghte ayein Rome to rebelle,\nAnd thus was take the querele,\nHou to destruie this Mirour.\nOf Rome tho was Emperour\nCrassus, which was so coveitous,\nThat he was evere desirous    2070\nOf gold to gete the pilage;\nWherof that Puile and ek Cartage\nWith Philosophres wise and grete\nBegunne of this matiere trete,\nAnd ate laste in this degre\nTher weren Philosophres thre,\nTo do this thing whiche undertoke,\nAnd therupon thei with hem toke\nA gret tresor of gold in cophres,\nTo Rome and thus these philisophres    2080\nTogedre in compainie wente,\nBot noman wiste what thei mente.\nWhan thei to Rome come were,\nSo prively thei duelte there,\nAs thei that thoghten to deceive:\nWas non that mihte of hem perceive,\nTil thei in sondri stedes have\nHere gold under the ground begrave\nIn tuo tresors, that to beholde\nThei scholden seme as thei were olde.    2090\nAnd so forth thanne upon a day\nAl openly in good arai\nTo themperour thei hem presente,\nAnd tolden it was here entente\nTo duellen under his servise.\nAnd he hem axeth in what wise;\nAnd thei him tolde in such a plit,\nThat ech of hem hadde a spirit,\nThe which slepende a nyht appiereth\nAnd hem be sondri dremes lereth    2100\nAfter the world that hath betid.\nUnder the ground if oght be hid\nOf old tresor at eny throwe,\nThey schull it in here swevenes knowe;\nAnd upon this condicioun,\nThei sein, what gold under the toun\nOf Rome is hid, thei wole it finde,\nTher scholde noght be left behinde,\nBe so that he the halvendel\nHem grante, and he assenteth wel;    2110\nAnd thus cam sleighte forto duelle\nWith Covoitise, as I thee telle.\nThis Emperour bad redily\nThat thei be logged faste by\nWhere he his oghne body lay;\nAnd whan it was amorwe day,\nThat on of hem seith that he mette\nWher he a goldhord scholde fette:\nWherof this Emperour was glad,\nAnd therupon anon he bad    2120\nHis Mynours forto go and myne,\nAnd he himself of that covine\nGoth forth withal, and at his hond\nThe tresor redi there he fond,\nWhere as thei seide it scholde be;\nAnd who was thanne glad bot he?\nUpon that other dai secounde\nThei have an other goldhord founde,\nWhich the seconde maister tok\nUpon his swevene and undertok.    2130\nAnd thus the sothe experience\nTo themperour yaf such credence,\nThat al his trist and al his feith\nSo sikerliche on hem he leith,\nOf that he fond him so relieved,\nThat thei ben parfitli believed,\nAs thogh thei were goddes thre.\nNou herkne the soutilete.\nThe thridde maister scholde mete,\nWhich, as thei seiden, was unmete    2140\nAbove hem alle, and couthe most;\nAnd he withoute noise or bost\nAl priveli, so as he wolde,\nUpon the morwe his swevene tolde\nTo themperour riht in his Ere,\nAnd seide him that he wiste where\nA tresor was so plentivous\nOf gold and ek so precious\nOf jeueals and of riche stones,\nThat unto alle hise hors at ones    2150\nIt were a charge sufficant.\nThis lord upon this covenant\nWas glad, and axeth where it was.\nThe maister seide, under the glas,\nAnd tolde him eke, as for the Myn\nHe wolde ordeigne such engin,\nThat thei the werk schull undersette\nWith Tymber, that withoute lette\nMen mai the tresor saufli delve,\nSo that the Mirour be himselve    2160\nWithoute empeirement schal stonde:\nAnd this the maister upon honde\nHath undertake in alle weie.\nThis lord, which hadde his wit aweie\nAnd was with Covoitise blent,\nAnon therto yaf his assent;\nAnd thus they myne forth withal,\nThe timber set up overal,\nWherof the Piler stod upriht;\nTil it befell upon a nyht    2170\nThese clerkes, whan thei were war\nHou that the timber only bar\nThe Piler, wher the Mirour stod,\u2014\nHere sleihte noman understod,\u2014\nThei go be nyhte unto the Myne\nWith pich, with soulphre and with rosine,\nAnd whan the Cite was a slepe,\nA wylde fyr into the depe\nThey caste among the timberwerk,\nAnd so forth, whil the nyht was derk,    2180\nDesguised in a povere arai\nThei passeden the toun er dai.\nAnd whan thei come upon an hell,\nThei sihen how the Mirour fell,\nWherof thei maden joie ynowh,\nAnd ech of hem with other lowh,\nAnd seiden, \u201cLo, what coveitise\nMai do with hem that be noght wise!\u201d\nAnd that was proved afterward,\nFor every lond, to Romeward    2190\nWhich hadde be soubgit tofore,\nWhan this Mirour was so forlore\nAnd thei the wonder herde seie,\nAnon begunne desobeie\nWith werres upon every side;\nAnd thus hath Rome lost his pride\nAnd was defouled overal.\nFor this I finde of Hanybal,\nThat he of Romeins in a dai,\nWhan he hem fond out of arai,    2200\nSo gret a multitude slowh,\nThat of goldringes, whiche he drowh\nOf gentil handes that ben dede,\nBuisshelles fulle thre, I rede,\nHe felde, and made a bregge also,\nThat he mihte over Tibre go\nUpon the corps that dede were\nOf the Romeins, whiche he slowh there.\nBot now to speke of the juise,\nThe which after the covoitise    2210\nWas take upon this Emperour,\nFor he destruide the Mirour;\nIt is a wonder forto hiere.\nThe Romeins maden a chaiere\nAnd sette here Emperour therinne,\nAnd seiden, for he wolde winne\nOf gold the superfluite,\nOf gold he scholde such plente\nReceive, til he seide Ho:\nAnd with gold, which thei hadden tho    2220\nBuillende hot withinne a panne,\nInto his Mouth thei poure thanne.\nAnd thus the thurst of gold was queynt,\nWith gold which hadde ben atteignt.\nWherof, mi Sone, thou miht hiere,\nWhan Covoitise hath lost the stiere\nOf resonable governance,\nTher falleth ofte gret vengance.\nFor ther mai be no worse thing\nThan Covoitise aboute a king:    2230\nIf it in his persone be,\nIt doth the more adversite;\nAnd if it in his conseil stonde,\nIt bringth alday meschief to honde\nOf commun harm; and if it growe\nWithinne his court, it wol be knowe,\nFor thanne schal the king be piled.\nThe man which hath hise londes tiled,\nAwaiteth noght more redily\nThe Hervest, than thei gredily    2240\nNe maken thanne warde and wacche,\nWher thei the profit mihten cacche:\nAnd yit fulofte it falleth so,\nAs men mai sen among hem tho,\nThat he which most coveiteth faste\nHath lest avantage ate laste.\nFor whan fortune is therayein,\nThogh he coveite, it is in vein;\nThe happes be noght alle liche,\nOn is mad povere, an other riche,    2250\nThe court to some doth profit,\nAnd some ben evere in o plit;\nAnd yit thei bothe aliche sore\nCoveite, bot fortune is more\nUnto that o part favorable.\nAnd thogh it be noght resonable,\nThis thing a man mai sen alday,\nWherof that I thee telle may\nA fair ensample in remembrance,\nHou every man mot take his chance    2260\nOr of richesse or of poverte.\nHou so it stonde of the decerte,\nHier is noght every thing aquit,\nFor ofte a man mai se this yit,\nThat who best doth, lest thonk schal have;\nIt helpeth noght the world to crave,\nWhich out of reule and of mesure\nHath evere stonde in aventure\nAls wel in Court as elles where:\nAnd hou in olde daies there    2270\nIt stod, so as the thinges felle,\nI thenke a tale forto telle.\nIn a Cronique this I rede.\nAboute a king, as moste nede,\nTher was of knyhtes and squiers\nGret route, and ek of Officers:\nSome of long time him hadden served,\nAnd thoghten that thei have deserved\nAvancement, and gon withoute;\nAnd some also ben of the route    2280\nThat comen bot a while agon,\nAnd thei avanced were anon.\nThese olde men upon this thing,\nSo as thei dorste, ayein the king\nAmong hemself compleignen ofte:\nBot ther is nothing seid so softe,\nThat it ne comth out ate laste;\nThe king it wiste, and als so faste,\nAs he which was of hih Prudence,\nHe schop therfore an evidence    2290\nOf hem that pleignen in that cas,\nTo knowe in whos defalte it was.\nAnd al withinne his oghne entente,\nThat noman wiste what it mente,\nAnon he let tuo cofres make\nOf o semblance and of o make,\nSo lich that no lif thilke throwe\nThat on mai fro that other knowe:\nThei were into his chambre broght,\nBot noman wot why thei be wroght,    2300\nAnd natheles the king hath bede\nThat thei be set in prive stede.\nAs he that was of wisdom slih,\nWhan he therto his time sih,\nAl prively, that non it wiste,\nHise oghne hondes that o kiste\nOf fin gold and of fin perrie,\nThe which out of his tresorie\nWas take, anon he felde full;\nThat other cofre of straw and mull    2310\nWith Stones meind he felde also.\nThus be thei fulle bothe tuo,\nSo that erliche upon a day\nHe bad withinne, ther he lay,\nTher scholde be tofore his bed\nA bord upset and faire spred;\nAnd thanne he let the cofres fette,\nUpon the bord and dede hem sette.\nHe knew the names wel of tho,\nThe whiche ayein him grucche so,    2320\nBothe of his chambre and of his halle,\nAnon and sende for hem alle,\nAnd seide to hem in this wise:\n\u201cTher schal noman his happ despise;\nI wot wel ye have longe served,\nAnd god wot what ye have deserved:\nBot if it is along on me\nOf that ye unavanced be,\nOr elles it be long on you,\nThe sothe schal be proved nou,    2330\nTo stoppe with youre evele word.\nLo hier tuo cofres on the bord:\nChes which you list of bothe tuo;\nAnd witeth wel that on of tho\nIs with tresor so full begon,\nThat if ye happe therupon,\nYe schull be riche men for evere.\nNow ches and tak which you is levere:\nBot be wel war, er that ye take;\nFor of that on I undertake    2340\nTher is no maner good therinne,\nWherof ye mihten profit winne.\nNow goth togedre of on assent\nAnd taketh youre avisement,\nFor bot I you this dai avance,\nIt stant upon youre oghne chance\nAl only in defalte of grace:\nSo schal be schewed in this place\nUpon you alle wel afyn,\nThat no defalte schal be myn.\u201d    2350\nThei knelen alle and with o vois\nThe king thei thonken of this chois:\nAnd after that thei up arise,\nAnd gon aside and hem avise,\nAnd ate laste thei acorde;\nWherof her tale to recorde,\nTo what issue thei be falle,\nA kniht schal speke for hem alle.\nHe kneleth doun unto the king,\nAnd seith that thei upon this thing,    2360\nOr forto winne or forto lese,\nBen alle avised forto chese.\nTho tok this kniht a yerde on honde,\nAnd goth there as the cofres stonde,\nAnd with assent of everichon\nHe leith his yerde upon that on,\nAnd seith the king hou thilke same\nThei chese in reguerdoun be name,\nAnd preith him that thei mote it have.\nThe king, which wolde his honour save,    2370\nWhan he hath herd the commun vois,\nHath granted hem here oghne chois\nAnd tok hem therupon the keie.\nBot for he wolde it were seie\nWhat good thei have, as thei suppose,\nHe bad anon the cofre unclose,\nWhich was fulfild with straw and stones:\nThus be thei served al at ones.\nThis king thanne in the same stede\nAnon that other cofre undede,    2380\nWhere as thei sihen gret richesse,\nWel more than thei couthen gesse.\n\u201cLo,\u201d seith the king, \u201cnou mai ye se\nThat ther is no defalte in me;\nForthi miself I wole aquyte,\nAnd bereth ye youre oghne wyte\nOf that fortune hath you refused.\u201d\nThus was this wise king excused,\nAnd thei lefte of here evele speche\nAnd mercy of here king beseche.    2390\nSomdiel to this matiere lik\nI finde a tale, hou Frederik,\nOf Rome that time Emperour,\nHerde, as he wente, a gret clamour\nOf tuo beggers upon the weie.\nThat on of hem began to seie,\n\u201cHa lord, wel mai the man be riche\nWhom that a king list forto riche.\u201d\nThat other saide nothing so,\nBot, \u201cHe is riche and wel bego,    2400\nTo whom that god wole sende wele.\u201d\nAnd thus thei maden wordes fele,\nWherof this lord hath hiede nome,\nAnd dede hem bothe forto come\nTo the Paleis, wher he schal ete,\nAnd bad ordeine for here mete\nTuo Pastes, whiche he let do make.\nA capoun in that on was bake,\nAnd in that other forto winne\nOf florins al that mai withinne    2410\nHe let do pute a gret richesse;\nAnd evene aliche, as man mai gesse,\nOutward thei were bothe tuo.\nThis begger was comanded tho,\nHe that which hield him to the king,\nThat he ferst chese upon this thing:\nHe sih hem, bot he felte hem noght,\nSo that upon his oghne thoght\nHe ches the Capoun and forsok\nThat other, which his fela tok.    2420\nBot whanne he wiste hou that it ferde,\nHe seide alowd, that men it herde,\n\u201cNou have I certeinly conceived\nThat he mai lihtly be deceived,\nThat tristeth unto mannes helpe;\nBot wel is him whom god wol helpe,\nFor he stant on the siker side,\nWhich elles scholde go beside:\nI se my fela wel recovere,\nAnd I mot duelle stille povere.\u201d    2430\nThus spak this begger his entente,\nAnd povere he cam and povere he wente;\nOf that he hath richesse soght,\nHis infortune it wolde noght.\nSo mai it schewe in sondri wise,\nBetwen fortune and covoitise\nThe chance is cast upon a Dee;\nBot yit fulofte a man mai se\nYnowe of suche natheles,\nWhiche evere pute hemself in press    2440\nTo gete hem good, and yit thei faile.\nAnd forto speke of this entaile\nTouchende of love in thi matiere,\nMi goode Sone, as thou miht hiere,\nThat riht as it with tho men stod\nOf infortune of worldes good,\nAs thou hast herd me telle above,\nRiht so fulofte it stant be love:\nThogh thou coveite it everemore,\nThou schalt noght have o diel the more,    2450\nBot only that which thee is schape,\nThe remenant is bot a jape.\nAnd natheles ynowe of tho\nTher ben, that nou coveiten so,\nThat where as thei a womman se,\nYe ten or tuelve thogh ther be,\nThe love is nou so unavised,\nThat wher the beaute stant assised,\nThe mannes herte anon is there,\nAnd rouneth tales in hire Ere,    2460\nAnd seith hou that he loveth streite,\nAnd thus he set him to coveite,\nAn hundred thogh he sihe aday.\nSo wolde he more thanne he may;\nBot for the grete covoitise\nOf sotie and of fol emprise\nIn ech of hem he fint somwhat\nThat pleseth him, or this or that;\nSom on, for sche is whit of skin,\nSom on, for sche is noble of kin,    2470\nSom on, for sche hath rodi chieke,\nSom on, for that sche semeth mieke,\nSom on, for sche hath yhen greie,\nSom on, for sche can lawhe and pleie,\nSom on, for sche is long and smal,\nSom on, for sche is lyte and tall,\nSom on, for sche is pale and bleche,\nSom on, for sche is softe of speche,\nSom on, for that sche is camused,\nSom on, for sche hath noght ben used,    2480\nSom on, for sche can daunce and singe;\nSo that som thing to his likinge\nHe fint, and thogh nomore he fiele,\nBot that sche hath a litel hiele,\nIt is ynow that he therfore\nHire love, and thus an hundred score,\nWhil thei be newe, he wolde he hadde;\nWhom he forsakth, sche schal be badde.\nThe blinde man no colour demeth,\nBut al is on, riht as him semeth;    2490\nSo hath his lust no juggement,\nWhom covoitise of love blent.\nHim thenkth that to his covoitise\nHou al the world ne mai suffise,\nFor be his wille he wolde have alle,\nIf that it mihte so befalle:\nThus is he commun as the Strete,\nI sette noght of his beyete.\nMi Sone, hast thou such covoitise?\nNai, fader, such love I despise,    2500\nAnd whil I live schal don evere,\nFor in good feith yit hadde I levere,\nThan to coveite in such a weie,\nTo ben for evere til I deie\nAs povere as Job, and loveles,\nOutaken on, for haveles\nHis thonkes is noman alyve.\nFor that a man scholde al unthryve\nTher oghte no wisman coveite,\nThe lawe was noght set so streite:    2510\nForthi miself withal to save,\nSuch on ther is I wolde have,\nAnd non of al these othre mo.\nMi Sone, of that thou woldest so,\nI am noght wroth, bot over this\nI wol thee tellen hou it is.\nFor ther be men, whiche otherwise,\nRiht only for the covoitise\nOf that thei sen a womman riche,\nTher wol thei al here love affiche;    2520\nNoght for the beaute of hire face,\nNe yit for vertu ne for grace,\nWhich sche hath elles riht ynowh,\nBot for the Park and for the plowh,\nAnd other thing which therto longeth:\nFor in non other wise hem longeth\nTo love, bot thei profit finde;\nAnd if the profit be behinde,\nHere love is evere lesse and lesse,\nFor after that sche hath richesse,    2530\nHer love is of proporcion.\nIf thou hast such condicion,\nMi Sone, tell riht as it is.\nMin holi fader, nay ywiss,\nCondicion such have I non.\nFor trewli, fader, I love oon\nSo wel with al myn hertes thoght,\nThat certes, thogh sche hadde noght,\nAnd were as povere as Medea,\nWhich was exiled for Creusa,    2540\nI wolde hir noght the lasse love;\nNe thogh sche were at hire above,\nAs was the riche qwen Candace,\nWhich to deserve love and grace\nTo Alisandre, that was king,\nYaf many a worthi riche thing,\nOr elles as Pantasilee,\nWhich was the quen of Feminee,\nAnd gret richesse with hir nam,\nWhan sche for love of Hector cam    2550\nTo Troie in rescousse of the toun,\u2014\nI am of such condicion,\nThat thogh mi ladi of hirselve\nWere also riche as suche tuelve,\nI couthe noght, thogh it wer so,\nNo betre love hir than I do.\nFor I love in so plein a wise,\nThat forto speke of coveitise,\nAs for poverte or for richesse\nMi love is nouther mor ne lesse.    2560\nFor in good feith I trowe this,\nSo coveitous noman ther is,\nForwhy and he mi ladi sihe,\nThat he thurgh lokinge of his yhe\nNe scholde have such a strok withinne,\nThat for no gold he mihte winne\nHe scholde noght hire love asterte,\nBot if he lefte there his herte;\nBe so it were such a man,\nThat couthe Skile of a womman.    2570\nFor ther be men so ruide some,\nWhan thei among the wommen come,\nThei gon under proteccioun,\nThat love and his affeccioun\nNe schal noght take hem be the slieve;\nFor thei ben out of that believe,\nHem lusteth of no ladi chiere,\nBot evere thenken there and hiere\nWher that here gold is in the cofre,\nAnd wol non other love profre:    2580\nBot who so wot what love amounteth\nAnd be resoun trewliche acompteth,\nThan mai he knowe and taken hiede\nThat al the lust of wommanhiede,\nWhich mai ben in a ladi face,\nMi ladi hath, and ek of grace\nIf men schull yiven hire a pris,\nThei mai wel seie hou sche is wys\nAnd sobre and simple of contenance,\nAnd al that to good governance    2590\nBelongeth of a worthi wiht\nSche hath pleinli: for thilke nyht\nThat sche was bore, as for the nones\nNature sette in hire at ones\nBeaute with bounte so besein,\nThat I mai wel afferme and sein,\nI sawh yit nevere creature\nOf comlihied and of feture\nIn eny kinges regioun\nBe lich hire in comparisoun:    2600\nAnd therto, as I have you told,\nYit hath sche more a thousendfold\nOf bounte, and schortli to telle,\nSche is the pure hed and welle\nAnd Mirour and ensample of goode.\nWho so hir vertus understode,\nMe thenkth it oughte ynow suffise\nWithouten other covoitise\nTo love such on and to serve,\nWhich with hire chiere can deserve    2610\nTo be beloved betre ywiss\nThan sche per cas that richest is\nAnd hath of gold a Milion.\nSuch hath be myn opinion\nAnd evere schal: bot natheles\nI seie noght sche is haveles,\nThat sche nys riche and wel at ese,\nAnd hath ynow wherwith to plese\nOf worldes good whom that hire liste;\nBot o thing wolde I wel ye wiste,    2620\nThat nevere for no worldes good\nMin herte untoward hire stod,\nBot only riht for pure love;\nThat wot the hihe god above.\nNou, fader, what seie ye therto?\nMi Sone, I seie it is wel do.\nFor tak of this riht good believe,\nWhat man that wole himself relieve\nTo love in eny other wise,\nHe schal wel finde his coveitise    2630\nSchal sore grieve him ate laste,\nFor such a love mai noght laste.\nBot nou, men sein, in oure daies\nMen maken bot a fewe assaies,\nBot if the cause be richesse;\nForthi the love is wel the lesse.\nAnd who that wolde ensamples telle,\nBe olde daies as thei felle,\nThan mihte a man wel understonde\nSuch love mai noght longe stonde.    2640\nNow herkne, Sone, and thou schalt hiere\nA gret ensample of this matiere.\nTo trete upon the cas of love,\nSo as we tolden hiere above,\nI finde write a wonder thing.\nOf Puile whilom was a king,\nA man of hih complexioun\nAnd yong, bot his affeccioun\nAfter the nature of his age\nWas yit noght falle in his corage    2650\nThe lust of wommen forto knowe.\nSo it betidde upon a throwe\nThis lord fell into gret seknesse:\nPhisique hath don the besinesse\nOf sondri cures manyon\nTo make him hol; and therupon\nA worthi maister which ther was\nYaf him conseil upon this cas,\nThat if he wolde have parfit hele,\nHe scholde with a womman dele,    2660\nA freissh, a yong, a lusti wiht,\nTo don him compaignie a nyht:\nFor thanne he seide him redily,\nThat he schal be al hol therby,\nAnd otherwise he kneu no cure.\nThis king, which stod in aventure\nOf lif and deth, for medicine\nAssented was, and of covine\nHis Steward, whom he tristeth wel,\nHe tok, and tolde him everydel,    2670\nHou that this maister hadde seid:\nAnd therupon he hath him preid\nAnd charged upon his ligance,\nThat he do make porveance\nOf such on as be covenable\nFor his plesance and delitable;\nAnd bad him, hou that evere it stod,\nThat he schal spare for no good,\nFor his will is riht wel to paie.\nThe Steward seide he wolde assaie:    2680\nBot nou hierafter thou schalt wite,\nAs I finde in the bokes write,\nWhat coveitise in love doth.\nThis Steward, forto telle soth,\nAmonges al the men alyve\nA lusti ladi hath to wyve,\nWhich natheles for gold he tok\nAnd noght for love, as seith the bok.\nA riche Marchant of the lond\nHir fader was, and hire fond    2690\nSo worthily, and such richesse\nOf worldes good and such largesse\nWith hire he yaf in mariage,\nThat only for thilke avantage\nOf good this Steward hath hire take,\nFor lucre and noght for loves sake,\nAnd that was afterward wel seene;\nNou herkne what it wolde meene.\nThis Steward in his oghne herte\nSih that his lord mai noght asterte    2700\nHis maladie, bot he have\nA lusti womman him to save,\nAnd thoghte he wolde yive ynowh\nOf his tresor; wherof he drowh\nGret coveitise into his mynde,\nAnd sette his honour fer behynde.\nThus he, whom gold hath overset,\nWas trapped in his oghne net;\nThe gold hath mad hise wittes lame,\nSo that sechende his oghne schame    2710\nHe rouneth in the kinges Ere,\nAnd seide him that he wiste where\nA gentile and a lusti on\nTho was, and thider wolde he gon:\nBot he mot yive yiftes grete;\nFor bot it be thurgh grete beyete\nOf gold, he seith, he schal noght spede.\nThe king him bad upon the nede\nThat take an hundred pound he scholde,\nAnd yive it where that he wolde,    2720\nBe so it were in worthi place:\nAnd thus to stonde in loves grace\nThis king his gold hath abandouned.\nAnd whan this tale was full rouned,\nThe Steward tok the gold and wente,\nWithinne his herte and many a wente\nOf coveitise thanne he caste,\nWherof a pourpos ate laste\nAyein love and ayein his riht\nHe tok, and seide hou thilke nyht    2730\nHis wif schal ligge be the king;\nAnd goth thenkende upon this thing\nToward his In, til he cam hom\nInto the chambre, and thanne he nom\nHis wif, and tolde hire al the cas.\nAnd sche, which red for schame was,\nWith bothe hire handes hath him preid\nKnelende and in this wise seid,\nThat sche to reson and to skile\nIn what thing that he bidde wile    2740\nIs redy forto don his heste,\nBot this thing were noght honeste,\nThat he for gold hire scholde selle.\nAnd he tho with hise wordes felle\nForth with his gastly contienance\nSeith that sche schal don obeissance\nAnd folwe his will in every place;\nAnd thus thurgh strengthe of his manace\nHir innocence is overlad,\nWherof sche was so sore adrad    2750\nThat sche his will mot nede obeie.\nAnd therupon was schape a weie,\nThat he his oghne wif be nyhte\nHath out of alle mennes sihte\nSo prively that non it wiste\nBroght to the king, which as him liste\nMai do with hire what he wolde.\nFor whan sche was ther as sche scholde,\nWith him abedde under the cloth,\nThe Steward tok his leve and goth    2760\nInto a chambre faste by;\nBot hou he slep, that wot noght I,\nFor he sih cause of jelousie.\nBot he, which hath the compainie\nOf such a lusti on as sche,\nHim thoghte that of his degre\nTher was noman so wel at ese:\nSche doth al that sche mai to plese,\nSo that his herte al hol sche hadde;\nAnd thus this king his joie ladde,    2770\nTil it was nyh upon the day.\nThe Steward thanne wher sche lay\nCam to the bedd, and in his wise\nHath bede that sche scholde arise.\nThe king seith, \u201cNay, sche schal noght go.\u201d\nHis Steward seide ayein, \u201cNoght so;\nFor sche mot gon er it be knowe,\nAnd so I swor at thilke throwe,\nWhan I hire fette to you hiere.\u201d\nThe king his tale wol noght hiere,    2780\nAnd seith hou that he hath hire boght,\nForthi sche schal departe noght,\nTil he the brighte dai beholde.\nAnd cawhte hire in hise armes folde,\nAs he which liste forto pleie,\nAnd bad his Steward gon his weie,\nAnd so he dede ayein his wille.\nAnd thus his wif abedde stille\nLay with the king the longe nyht,\nTil that it was hih Sonne lyht;    2790\nBot who sche was he knew nothing.\nTho cam the Steward to the king\nAnd preide him that withoute schame\nIn savinge of hire goode name\nHe myhte leden hom ayein\nThis lady, and hath told him plein\nHou that it was his oghne wif.\nThe king his Ere unto this strif\nHath leid, and whan that he it herde,\nWelnyh out of his wit he ferde,    2800\nAnd seide, \u201cHa, caitif most of alle,\nWher was it evere er this befalle,\nThat eny cokard in this wise\nBetok his wif for coveitise?\nThou hast bothe hire and me beguiled\nAnd ek thin oghne astat reviled,\nWherof that buxom unto thee\nHierafter schal sche nevere be.\nFor this avou to god I make,\nAfter this day if I thee take,    2810\nThou schalt ben honged and todrawe.\nNou loke anon thou be withdrawe,\nSo that I se thee neveremore.\u201d\nThis Steward thanne dradde him sore,\nWith al the haste that he mai\nAnd fledde awei that same dai,\nAnd was exiled out of londe.\nLo, there a nyce housebonde,\nWhich thus hath lost his wif for evere!\nBot natheles sche hadde a levere;    2820\nThe king hire weddeth and honoureth,\nWherof hire name sche socoureth,\nWhich erst was lost thurgh coveitise\nOf him, that ladde hire other wise,\nAnd hath himself also forlore.\nMi Sone, be thou war therfore,\nWher thou schalt love in eny place,\nThat thou no covoitise embrace,\nThe which is noght of loves kinde.\nBot for al that a man mai finde    2830\nNou in this time of thilke rage\nFul gret desese in mariage,\nWhan venym melleth with the Sucre\nAnd mariage is mad for lucre,\nOr for the lust or for the hele:\nWhat man that schal with outher dele,\nHe mai noght faile to repente.\nMi fader, such is myn entente:\nBot natheles good is to have,\nFor good mai ofte time save    2840\nThe love which scholde elles spille.\nBot god, which wot myn hertes wille,\nI dar wel take to witnesse,\nYit was I nevere for richesse\nBeset with mariage non;\nFor al myn herte is upon on\nSo frely, that in the persone\nStant al my worldes joie al one:\nI axe nouther Park ne Plowh,\nIf I hire hadde, it were ynowh,    2850\nHir love scholde me suffise\nWithouten other coveitise.\nLo now, mi fader, as of this,\nTouchende of me riht as it is,\nMi schrifte I am beknowe plein;\nAnd if ye wole oght elles sein,\nOf covoitise if ther be more\nIn love, agropeth out the sore.\nMi Sone, thou schalt understonde\nHou Coveitise hath yit on honde    2860\nIn special tuo conseilours,\nThat ben also hise procurours.\nThe ferst of hem is Falswitnesse,\nWhich evere is redi to witnesse\nWhat thing his maister wol him hote:\nPerjurie is the secounde hote,\nWhich spareth noght to swere an oth,\nThogh it be fals and god be wroth.\nThat on schal falswitnesse bere,\nThat other schal the thing forswere,    2870\nWhan he is charged on the bok.\nSo what with hepe and what with crok\nThei make here maister ofte winne\nAnd wol noght knowe what is sinne\nFor coveitise, and thus, men sain,\nThei maken many a fals bargain.\nTher mai no trewe querele arise\nIn thilke queste and thilke assise,\nWhere as thei tuo the poeple enforme;\nFor thei kepe evere o maner forme,    2880\nThat upon gold here conscience\nThei founde, and take here evidence;\nAnd thus with falswitnesse and othes\nThei winne hem mete and drinke and clothes.\nRiht so ther be, who that hem knewe,\nOf thes lovers ful many untrewe:\nNou mai a womman finde ynowe,\nThat ech of hem, whan he schal wowe,\nAnon he wole his hand doun lein\nUpon a bok, and swere and sein    2890\nThat he wole feith and trouthe bere;\nAnd thus he profreth him to swere\nTo serven evere til he die,\nAnd al is verai tricherie.\nFor whan the sothe himselven trieth,\nThe more he swerth, the more he lieth;\nWhan he his feith makth althermest,\nThan mai a womman truste him lest;\nFor til he mai his will achieve,\nHe is no lengere forto lieve.    2900\nThus is the trouthe of love exiled,\nAnd many a good womman beguiled.\nAnd ek to speke of Falswitnesse,\nThere be nou many suche, I gesse,\nThat lich unto the provisours\nThei make here prive procurours,\nTo telle hou ther is such a man,\nWhich is worthi to love and can\nAl that a good man scholde kunne;\nSo that with lesinge is begunne    2910\nThe cause in which thei wole procede,\nAnd also siker as the crede\nThei make of that thei knowen fals.\nAnd thus fulofte aboute the hals\nLove is of false men embraced;\nBot love which is so pourchaced\nComth afterward to litel pris.\nForthi, mi Sone, if thou be wis,\nNou thou hast herd this evidence,\nThou miht thin oghne conscience    2920\nOppose, if thou hast ben such on.\nNai, god wot, fader I am non,\nNe nevere was; for as men seith,\nWhan that a man schal make his feith,\nHis herte and tunge moste acorde;\nFor if so be that thei discorde,\nThanne is he fals and elles noght:\nAnd I dar seie, as of my thoght,\nIn love it is noght descordable\nUnto mi word, bot acordable.    2930\nAnd in this wise, fader, I\nMai riht wel swere and salvely,\nThat I mi ladi love wel,\nFor that acordeth everydel.\nIt nedeth noght to mi sothsawe\nThat I witnesse scholde drawe,\nInto this dai for nevere yit\nNe mihte it sinke into mi wit,\nThat I my conseil scholde seie\nTo eny wiht, or me bewreie    2940\nTo sechen help in such manere,\nBot only of mi ladi diere.\nAnd thogh a thousend men it wiste,\nThat I hire love, and thanne hem liste\nWith me to swere and to witnesse,\nYit were that no falswitnesse;\nFor I dar on this trouthe duelle,\nI love hire mor than I can telle.\nThus am I, fader, gulteles,\nAs ye have herd, and natheles    2950\nIn youre dom I put it al.\nMi Sone, wite in special,\nIt schal noght comunliche faile,\nAl thogh it for a time availe\nThat Falswitnesse his cause spede,\nUpon the point of his falshiede\nIt schal wel afterward be kid;\nWherof, so as it is betid,\nEnsample of suche thinges blinde\nIn a Cronique write I finde.    2960\nThe Goddesse of the See Thetis,\nSche hadde a Sone, and his name is\nAchilles, whom to kepe and warde,\nWhil he was yong, as into warde\nSche thoghte him salfly to betake,\nAs sche which dradde for his sake\nOf that was seid in prophecie,\nThat he at Troie scholde die,\nWhan that the Cite was belein.\nForthi, so as the bokes sein,    2970\nSche caste hire wit in sondri wise,\nHou sche him mihte so desguise\nThat noman scholde his bodi knowe:\nAnd so befell that ilke throwe,\nWhil that sche thoghte upon this dede,\nTher was a king, which Lichomede\nWas hote, and he was wel begon\nWith faire dowhtres manyon,\nAnd duelte fer out in an yle.\nNou schalt thou hiere a wonder wyle:    2980\nThis queene, which the moder was\nOf Achilles, upon this cas\nHire Sone, as he a Maiden were,\nLet clothen in the same gere\nWhich longeth unto wommanhiede:\nAnd he was yong and tok non hiede,\nBot soffreth al that sche him dede.\nWherof sche hath hire wommen bede\nAnd charged be here othes alle,\nHou so it afterward befalle,    2990\nThat thei discovere noght this thing,\nBot feigne and make a knowleching,\nUpon the conseil which was nome,\nIn every place wher thei come\nTo telle and to witnesse this,\nHou he here ladi dowhter is.\nAnd riht in such a maner wise\nSche bad thei scholde hire don servise,\nSo that Achilles underfongeth\nAs to a yong ladi belongeth    3000\nHonour, servise and reverence.\nFor Thetis with gret diligence\nHim hath so tawht and so afaited,\nThat, hou so that it were awaited,\nWith sobre and goodli contenance\nHe scholde his wommanhiede avance,\nThat non the sothe knowe myhte,\nBot that in every mannes syhte\nHe scholde seme a pure Maide.\nAnd in such wise as sche him saide,    3010\nAchilles, which that ilke while\nWas yong, upon himself to smyle\nBegan, whan he was so besein.\nAnd thus, after the bokes sein,\nWith frette of Perle upon his hed,\nAl freissh betwen the whyt and red,\nAs he which tho was tendre of Age,\nStod the colour in his visage,\nThat forto loke upon his cheke\nAnd sen his childly manere eke,    3020\nHe was a womman to beholde.\nAnd thanne his moder to him tolde,\nThat sche him hadde so begon\nBe cause that sche thoghte gon\nTo Lichomede at thilke tyde,\nWher that sche seide he scholde abyde\nAmong hise dowhtres forto duelle.\nAchilles herde his moder telle,\nAnd wiste noght the cause why;\nAnd natheles ful buxomly    3030\nHe was redy to that sche bad,\nWherof his moder was riht glad,\nTo Lichomede and forth thei wente.\nAnd whan the king knew hire entente,\nAnd sih this yonge dowhter there,\nAnd that it cam unto his Ere\nOf such record, of such witnesse,\nHe hadde riht a gret gladnesse\nOf that he bothe syh and herde,\nAs he that wot noght hou it ferde    3040\nUpon the conseil of the nede.\nBot for al that king Lichomede\nHath toward him this dowhter take,\nAnd for Thetis his moder sake\nHe put hire into compainie\nTo duelle with De\u00efdamie,\nHis oghne dowhter, the eldeste,\nThe faireste and the comelieste\nOf alle hise doghtres whiche he hadde.\nLo, thus Thetis the cause ladde,    3050\nAnd lefte there Achilles feigned,\nAs he which hath himself restreigned\nIn al that evere he mai and can\nOut of the manere of a man,\nAnd tok his wommannysshe chiere,\nWherof unto his beddefere\nDe\u00efdamie he hath be nyhte.\nWher kinde wole himselve rihte,\nAfter the Philosophres sein,\nTher mai no wiht be therayein:    3060\nAnd that was thilke time seene.\nThe longe nyhtes hem betuene\nNature, which mai noght forbere,\nHath mad hem bothe forto stere:\nThei kessen ferst, and overmore\nThe hihe weie of loves lore\nThei gon, and al was don in dede,\nWherof lost is the maydenhede;\nAnd that was afterward wel knowe.\nFor it befell that ilke throwe    3070\nAt Troie, wher the Siege lay\nUpon the cause of Menelay\nAnd of his queene dame Heleine,\nThe Gregois hadden mochel peine\nAlday to fihte and to assaile.\nBot for thei mihten noght availe\nSo noble a Cite forto winne,\nA prive conseil thei beginne,\nIn sondri wise wher thei trete;\nAnd ate laste among the grete    3080\nThei fellen unto this acord,\nThat Protheus, of his record\nWhich was an Astronomien\nAnd ek a gret Magicien,\nScholde of his calculacion\nSeche after constellacion,\nHou thei the Cite mihten gete:\nAnd he, which hadde noght foryete\nOf that belongeth to a clerk,\nHis studie sette upon this werk.    3090\nSo longe his wit aboute he caste,\nTil that he fond out ate laste,\nBot if they hadden Achilles\nHere werre schal ben endeles.\nAnd over that he tolde hem plein\nIn what manere he was besein,\nAnd in what place he schal be founde;\nSo that withinne a litel stounde\nUlixes forth with Diomede\nUpon this point to Lichomede    3100\nAgamenon togedre sente.\nBot Ulixes, er he forth wente,\nWhich was on of the moste wise,\nOrdeigned hath in such a wise,\nThat he the moste riche aray,\nWherof a womman mai be gay,\nWith him hath take manyfold,\nAnd overmore, as it is told,\nAn harneis for a lusti kniht,\nWhich burned was as Selver bryht,    3110\nOf swerd, of plate and ek of maile,\nAs thogh he scholde to bataille,\nHe tok also with him be Schipe.\nAnd thus togedre in felaschipe\nForth gon this Diomede and he\nIn hope til thei mihten se\nThe place where Achilles is.\nThe wynd stod thanne noght amis,\nBot evene topseilcole it blew,\nTil Ulixes the Marche knew,    3120\nWher Lichomede his Regne hadde.\nThe Stieresman so wel hem ladde,\nThat thei ben comen sauf to londe,\nWher thei gon out upon the stronde\nInto the Burgh, wher that thei founde\nThe king, and he which hath facounde,\nUlixes, dede the message.\nBot the conseil of his corage,\nWhy that he cam, he tolde noght,\nBot undernethe he was bethoght    3130\nIn what manere he mihte aspie\nAchilles fro De\u00efdamie\nAnd fro these othre that ther were,\nFull many a lusti ladi there.\nThei pleide hem there a day or tuo,\nAnd as it was fortuned so,\nIt fell that time in such a wise,\nTo Bachus that a sacrifise\nThes yonge ladys scholden make;\nAnd for the strange mennes sake,    3140\nThat comen fro the Siege of Troie,\nThei maden wel the more joie.\nTher was Revel, ther was daunsinge,\nAnd every lif which coude singe\nOf lusti wommen in the route\nA freissh carole hath sunge aboute;\nBot for al this yit natheles\nThe Greks unknowe of Achilles\nSo weren, that in no degre\nThei couden wite which was he,    3150\nNe be his vois, ne be his pas.\nUlixes thanne upon this cas\nA thing of hih Prudence hath wroght:\nFor thilke aray, which he hath broght\nTo yive among the wommen there,\nHe let do fetten al the gere\nForth with a knihtes harneis eke,\u2014\nIn al a contre forto seke\nMen scholden noght a fairer se,\u2014\nAnd every thing in his degre    3160\nEndlong upon a bord he leide.\nTo Lichomede and thanne he preide\nThat every ladi chese scholde\nWhat thing of alle that sche wolde,\nAnd take it as be weie of yifte;\nFor thei hemself it scholde schifte,\nHe seide, after here oghne wille.\nAchilles thanne stod noght stille:\nWhan he the bryhte helm behield,\nThe swerd, the hauberk and the Schield,    3170\nHis herte fell therto anon;\nOf all that othre wolde he non,\nThe knihtes gere he underfongeth,\nAnd thilke aray which that belongeth\nUnto the wommen he forsok.\nAnd in this wise, as seith the bok,\nThei knowen thanne which he was:\nFor he goth forth the grete pas\nInto the chambre where he lay;\nAnon, and made no delay,    3180\nHe armeth him in knyhtli wise,\nThat bettre can noman devise,\nAnd as fortune scholde falle,\nHe cam so forth tofore hem alle,\nAs he which tho was glad ynowh.\nBut Lichomede nothing lowh,\nWhan that he syh hou that it ferde,\nFor thanne he wiste wel and herde,\nHis dowhter hadde be forlein;\nBot that he was so oversein,    3190\nThe wonder overgoth his wit.\nFor in Cronique is write yit\nThing which schal nevere be foryete,\nHou that Achilles hath begete\nPirrus upon De\u00efdamie,\nWherof cam out the tricherie\nOf Falswitnesse, whan thei saide\nHou that Achilles was a Maide.\nBot that was nothing sene tho,\nFor he is to the Siege go    3200\nForth with Ulixe and Diomede.\nLo, thus was proved in the dede\nAnd fulli spoke at thilke while:\nIf o womman an other guile,\nWher is ther eny sikernesse?\nWhan Thetis, which was the goddesse,\nDe\u00efdamie hath so bejaped,\nI not hou it schal ben ascaped\nWith tho wommen whos innocence\nIs nou alday thurgh such credence    3210\nDeceived ofte, as it is seene,\nWith men that such untrouthe meene.\nFor thei ben slyhe in such a wise,\nThat thei be sleihte and be queintise\nOf Falswitnesse bringen inne\nThat doth hem ofte forto winne,\nWher thei ben noght worthi therto.\nForthi, my Sone, do noght so.\nMi fader, as of Falswitnesse\nThe trouthe and the matiere expresse,    3220\nTouchende of love hou it hath ferd,\nAs ye have told, I have wel herd.\nBot for ye seiden otherwise,\nHou thilke vice of Covoitise\nHath yit Perjurie of his acord,\nIf that you list of som record\nTo telle an other tale also\nIn loves cause of time ago,\nWhat thing it is to be forswore,\nI wolde preie you therfore,    3230\nWherof I mihte ensample take.\nMi goode Sone, and for thi sake\nTouchende of this I schall fulfille\nThin axinge at thin oghne wille,\nAnd the matiere I schal declare,\nHou the wommen deceived are,\nWhan thei so tendre herte bere,\nOf that thei hieren men so swere;\nBot whan it comth unto thassay,\nThei finde it fals an other day:    3240\nAs Jason dede to Medee,\nWhich stant yet of Auctorite\nIn tokne and in memorial;\nWherof the tale in special\nIs in the bok of Troie write,\nWhich I schal do thee forto wite.\nIn Grece whilom was a king,\nOf whom the fame and knowleching\nBeleveth yit, and Pele\u00fcs\nHe hihte; bot it fell him thus,    3250\nThat his fortune hir whiel so ladde\nThat he no child his oghne hadde\nTo regnen after his decess.\nHe hadde a brother natheles,\nWhos rihte name was Eson,\nAnd he the worthi kniht Jason\nBegat, the which in every lond\nAlle othre passede of his hond\nIn Armes, so that he the beste\nWas named and the worthieste,    3260\nHe soghte worschipe overal.\nNou herkne, and I thee telle schal\nAn aventure that he soghte,\nWhich afterward ful dere he boghte.\nTher was an yle, which Colchos\nWas cleped, and therof aros\nGret speche in every lond aboute,\nThat such merveile was non oute\nIn al the wyde world nawhere,\nAs tho was in that yle there.    3270\nTher was a Schiep, as it was told,\nThe which his flees bar al of gold,\nAnd so the goddes hadde it set,\nThat it ne mihte awei be fet\nBe pouer of no worldes wiht:\nAnd yit ful many a worthi kniht\nIt hadde assaied, as thei dorste,\nAnd evere it fell hem to the worste.\nBot he, that wolde it noght forsake,\nBot of his knyhthod undertake    3280\nTo do what thing therto belongeth,\nThis worthi Jason, sore alongeth\nTo se the strange regiouns\nAnd knowe the condiciouns\nOf othre Marches, where he wente;\nAnd for that cause his hole entente\nHe sette Colchos forto seche,\nAnd therupon he made a speche\nTo Pele\u00fcs his Em the king.\nAnd he wel paid was of that thing;    3290\nAnd schop anon for his passage,\nAnd suche as were of his lignage,\nWith othre knihtes whiche he ches,\nWith him he tok, and Hercules,\nWhich full was of chivalerie,\nWith Jason wente in compaignie;\nAnd that was in the Monthe of Maii,\nWhan colde stormes were away.\nThe wynd was good, the Schip was yare,\nThei tok here leve, and forth thei fare    3300\nToward Colchos: bot on the weie\nWhat hem befell is long to seie;\nHou Lamedon the king of Troie,\nWhich oghte wel have mad hem joie.\nWhan thei to reste a while him preide,\nOut of his lond he hem congeide;\nAnd so fell the dissencion,\nWhich after was destruccion\nOf that Cite, as men mai hiere:\nBot that is noght to mi matiere.    3310\nBot thus this worthi folk Gregeis\nFro that king, which was noght curteis,\nAnd fro his lond with Sail updrawe\nThei wente hem forth, and many a sawe\nThei made and many a gret manace,\nTil ate laste into that place\nWhich as thei soghte thei aryve,\nAnd striken Sail, and forth as blyve\nThei sente unto the king and tolden\nWho weren ther and what thei wolden.    3320\nO\u00ebtes, which was thanne king,\nWhan that he herde this tyding\nOf Jason, which was comen there,\nAnd of these othre, what thei were,\nHe thoghte don hem gret worschipe:\nFor thei anon come out of Schipe,\nAnd strawht unto the king thei wente,\nAnd be the hond Jason he hente,\nAnd that was ate paleis gate,\nSo fer the king cam on his gate    3330\nToward Jason to don him chiere;\nAnd he, whom lacketh no manere,\nWhan he the king sih in presence,\nYaf him ayein such reverence\nAs to a kinges stat belongeth.\nAnd thus the king him underfongeth,\nAnd Jason in his arm he cawhte,\nAnd forth into the halle he strawhte,\nAnd ther they siete and spieke of thinges,\nAnd Jason tolde him tho tidinges,    3340\nWhy he was come, and faire him preide\nTo haste his time, and the kyng seide,\n\u201cJason, thou art a worthi kniht,\nBot it lith in no mannes myht\nTo don that thou art come fore:\nTher hath be many a kniht forlore\nOf that thei wolden it assaie.\u201d\nBot Jason wolde him noght esmaie,\nAnd seide, \u201cOf every worldes cure\nFortune stant in aventure,    3350\nPer aunter wel, per aunter wo:\nBot hou as evere that it go,\nIt schal be with myn hond assaied.\u201d\nThe king tho hield him noght wel paied,\nFor he the Grekes sore dredde,\nIn aunter, if Jason ne spedde,\nHe mihte therof bere a blame;\nFor tho was al the worldes fame\nIn Grece, as forto speke of Armes.\nForthi he dredde him of his harmes,    3360\nAnd gan to preche him and to preie;\nBot Jason wolde noght obeie,\nBot seide he wolde his porpos holde\nFor ought that eny man him tolde.\nThe king, whan he thes wordes herde,\nAnd sih hou that this kniht ansuerde,\nYit for he wolde make him glad,\nAfter Medea gon he bad,\nWhich was his dowhter, and sche cam.\nAnd Jason, which good hiede nam,    3370\nWhan he hire sih, ayein hire goth;\nAnd sche, which was him nothing loth,\nWelcomede him into that lond,\nAnd softe tok him be the hond,\nAnd doun thei seten bothe same.\nSche hadde herd spoke of his name\nAnd of his grete worthinesse;\nForthi sche gan hir yhe impresse\nUpon his face and his stature,\nAnd thoghte hou nevere creature    3380\nWas so wel farende as was he.\nAnd Jason riht in such degre\nNe mihte noght withholde his lok,\nBot so good hiede on hire he tok,\nThat him ne thoghte under the hevene\nOf beaute sawh he nevere hir evene,\nWith al that fell to wommanhiede.\nThus ech of other token hiede,\nThogh ther no word was of record;\nHere hertes bothe of on acord    3390\nBen set to love, bot as tho\nTher mihten be no wordes mo.\nThe king made him gret joie and feste,\nTo alle his men he yaf an heste,\nSo as thei wolde his thonk deserve,\nThat thei scholde alle Jason serve,\nWhil that he wolde there duelle.\nAnd thus the dai, schortly to telle,\nWith manye merthes thei despente,\nTil nyht was come, and tho thei wente,    3400\nEchon of other tok his leve,\nWhan thei no lengere myhten leve.\nI not hou Jason that nyht slep,\nBot wel I wot that of the Schep,\nFor which he cam into that yle,\nHe thoghte bot a litel whyle;\nAl was Medea that he thoghte,\nSo that in many a wise he soghte\nHis witt wakende er it was day,\nSom time yee, som time nay,    3410\nSom time thus, som time so,\nAs he was stered to and fro\nOf love, and ek of his conqueste\nAs he was holde of his beheste.\nAnd thus he ros up be the morwe\nAnd tok himself seint John to borwe,\nAnd seide he wolde ferst beginne\nAt love, and after forto winne\nThe flees of gold, for which he com,\nAnd thus to him good herte he nom.    3420\nMedea riht the same wise,\nTil dai cam that sche moste arise,\nLay and bethoughte hire al the nyht,\nHou sche that noble worthi kniht\nBe eny weie mihte wedde:\nAnd wel sche wiste, if he ne spedde\nOf thing which he hadde undertake,\nSche mihte hirself no porpos take;\nFor if he deide of his bataile,\nSche moste thanne algate faile    3430\nTo geten him, whan he were ded.\nThus sche began to sette red\nAnd torne aboute hir wittes alle,\nTo loke hou that it mihte falle\nThat sche with him hadde a leisir\nTo speke and telle of hir desir.\nAnd so it fell that same day\nThat Jason with that suete may\nTogedre sete and hadden space\nTo speke, and he besoughte hir grace.    3440\nAnd sche his tale goodli herde,\nAnd afterward sche him ansuerde\nAnd seide, \u201cJason, as thou wilt,\nThou miht be sauf, thou miht be spilt;\nFor wite wel that nevere man,\nBot if he couthe that I can,\nNe mihte that fortune achieve\nFor which thou comst: bot as I lieve,\nIf thou wolt holde covenant\nTo love, of al the remenant    3450\nI schal thi lif and honour save,\nThat thou the flees of gold schalt have.\u201d\nHe seide, \u201cAl at youre oghne wille,\nMa dame, I schal treuly fulfille\nYoure heste, whil mi lif mai laste.\u201d\nThus longe he preide, and ate laste\nSche granteth, and behihte him this,\nThat whan nyht comth and it time is,\nSche wolde him sende certeinly\nSuch on that scholde him prively    3460\nAl one into hire chambre bringe.\nHe thonketh hire of that tidinge,\nFor of that grace him is begonne\nHim thenkth alle othre thinges wonne.\nThe dai made ende and lost his lyht,\nAnd comen was the derke nyht,\nWhich al the daies yhe blente.\nJason tok leve and forth he wente,\nAnd whan he cam out of the pres,\nHe tok to conseil Hercules,    3470\nAnd tolde him hou it was betid,\nAnd preide it scholde wel ben hid,\nAnd that he wolde loke aboute,\nTherwhiles that he schal ben oute.\nThus as he stod and hiede nam,\nA Mayden fro Medea cam\nAnd to hir chambre Jason ledde,\nWher that he fond redi to bedde\nThe faireste and the wiseste eke;\nAnd sche with simple chiere and meke,    3480\nWhan sche him sih, wax al aschamed.\nTho was here tale newe entamed;\nFor sikernesse of Mariage\nSche fette forth a riche ymage,\nWhich was figure of Jupiter,\nAnd Jason swor and seide ther,\nThat also wiss god scholde him helpe,\nThat if Medea dede him helpe,\nThat he his pourpos myhte winne,\nThei scholde nevere parte atwinne,    3490\nBot evere whil him lasteth lif,\nHe wolde hire holde for his wif.\nAnd with that word thei kisten bothe;\nAnd for thei scholden hem unclothe,\nTher cam a Maide, and in hir wise\nSche dede hem bothe full servise,\nTil that thei were in bedde naked:\nI wot that nyht was wel bewaked,\nThei hadden bothe what thei wolde.\nAnd thanne of leisir sche him tolde,    3500\nAnd gan fro point to point enforme\nOf his bataile and al the forme,\nWhich as he scholde finde there,\nWhan he to thyle come were.\nSche seide, at entre of the pas\nHou Mars, which god of Armes was,\nHath set tuo Oxen sterne and stoute,\nThat caste fyr and flamme aboute\nBothe at the mouth and ate nase,\nSo that thei setten al on blase    3510\nWhat thing that passeth hem betwene:\nAnd forthermore upon the grene\nTher goth the flees of gold to kepe\nA Serpent, which mai nevere slepe.\nThus who that evere scholde it winne,\nThe fyr to stoppe he mot beginne,\nWhich that the fierce bestes caste,\nAnd daunte he mot hem ate laste,\nSo that he mai hem yoke and dryve;\nAnd therupon he mot as blyve    3520\nThe Serpent with such strengthe assaile,\nThat he mai slen him be bataile;\nOf which he mot the teth outdrawe,\nAs it belongeth to that lawe,\nAnd thanne he mot tho Oxen yoke,\nTil thei have with a plowh tobroke\nA furgh of lond, in which arowe\nThe teth of thaddre he moste sowe,\nAnd therof schule arise knihtes\nWel armed up at alle rihtes.    3530\nOf hem is noght to taken hiede,\nFor ech of hem in hastihiede\nSchal other slen with dethes wounde:\nAnd thus whan thei ben leid to grounde,\nThan mot he to the goddes preie,\nAnd go so forth and take his preie.\nBot if he faile in eny wise\nOf that ye hiere me devise,\nTher mai be set non other weie,\nThat he ne moste algates deie.    3540\n\u201cNou have I told the peril al:\nI woll you tellen forth withal,\u201d\nQuod Medea to Jason tho,\n\u201cThat ye schul knowen er ye go,\nAyein the venym and the fyr\nWhat schal ben the recoverir.\nBot, Sire, for it is nyh day,\nAriseth up, so that I may\nDelivere you what thing I have,\nThat mai youre lif and honour save.\u201d    3550\nThei weren bothe loth to rise,\nBot for thei weren bothe wise,\nUp thei arisen ate laste:\nJason his clothes on him caste\nAnd made him redi riht anon,\nAnd sche hir scherte dede upon\nAnd caste on hire a mantel clos,\nWithoute more and thanne aros.\nTho tok sche forth a riche Tye\nMad al of gold and of Perrie,    3560\nOut of the which sche nam a Ring,\nThe Ston was worth al other thing.\nSche seide, whil he wolde it were,\nTher myhte no peril him dere,\nIn water mai it noght be dreynt,\nWher as it comth the fyr is queynt,\nIt daunteth ek the cruel beste,\nTher may no qued that man areste,\nWher so he be on See or lond,\nWhich hath that ring upon his hond:    3570\nAnd over that sche gan to sein,\nThat if a man wol ben unsein,\nWithinne his hond hold clos the Ston,\nAnd he mai invisible gon.\nThe Ring to Jason sche betauhte,\nAnd so forth after sche him tauhte\nWhat sacrifise he scholde make;\nAnd gan out of hire cofre take\nHim thoughte an hevenely figure,\nWhich al be charme and be conjure    3580\nWas wroght, and ek it was thurgh write\nWith names, which he scholde wite,\nAs sche him tauhte tho to rede;\nAnd bad him, as he wolde spede,\nWithoute reste of eny while,\nWhan he were londed in that yle,\nHe scholde make his sacrifise\nAnd rede his carecte in the wise\nAs sche him tauhte, on knes doun bent,\nThre sithes toward orient;    3590\nFor so scholde he the goddes plese\nAnd winne himselven mochel ese.\nAnd whanne he hadde it thries rad,\nTo opne a buiste sche him bad,\nWhich sche ther tok him in present,\nAnd was full of such oignement,\nThat ther was fyr ne venym non\nThat scholde fastnen him upon,\nWhan that he were enoynt withal.\nForthi sche tauhte him hou he schal    3600\nEnoignte his armes al aboute,\nAnd for he scholde nothing doute,\nSche tok him thanne a maner glu,\nThe which was of so gret vertu,\nThat where a man it wolde caste,\nIt scholde binde anon so faste\nThat noman mihte it don aweie.\nAnd that sche bad be alle weie\nHe scholde into the mouthes throwen\nOf tho tweie Oxen that fyr blowen,    3610\nTherof to stoppen the malice;\nThe glu schal serve of that office.\nAnd over that hir oignement,\nHir Ring and hir enchantement\nAyein the Serpent scholde him were,\nTil he him sle with swerd or spere:\nAnd thanne he may saufliche ynowh\nHis Oxen yoke into the plowh\nAnd the teth sowe in such a wise,\nTil he the knyhtes se arise,    3620\nAnd ech of other doun be leid\nIn such manere as I have seid.\nLo, thus Medea for Jason\nOrdeigneth, and preith therupon\nThat he nothing foryete scholde,\nAnd ek sche preith him that he wolde,\nWhan he hath alle his Armes don,\nTo grounde knele and thonke anon\nThe goddes, and so forth be ese\nThe flees of gold he scholde sese.    3630\nAnd whanne he hadde it sesed so,\nThat thanne he were sone ago\nWithouten eny tariynge.\nWhan this was seid, into wepinge\nSche fell, as sche that was thurgh nome\nWith love, and so fer overcome,\nThat al hir world on him sche sette.\nBot whan sche sih ther was no lette,\nThat he mot nedes parte hire fro,\nSche tok him in hire armes tuo,    3640\nAn hundred time and gan him kisse,\nAnd seide, \u201cO, al mi worldes blisse,\nMi trust, mi lust, mi lif, min hele,\nTo be thin helpe in this querele\nI preie unto the goddes alle.\u201d\nAnd with that word sche gan doun falle\nOn swoune, and he hire uppe nam,\nAnd forth with that the Maiden cam,\nAnd thei to bedde anon hir broghte,\nAnd thanne Jason hire besoghte,    3650\nAnd to hire seide in this manere:\n\u201cMi worthi lusti ladi dere,\nConforteth you, for be my trouthe\nIt schal noght fallen in mi slouthe\nThat I ne wol thurghout fulfille\nYoure hestes at youre oghne wille.\nAnd yit I hope to you bringe\nWithinne a while such tidinge,\nThe which schal make ous bothe game.\u201d\nBot for he wolde kepe hir name,    3660\nWhan that he wiste it was nyh dai,\nHe seide, \u201cA dieu, mi swete mai.\u201d\nAnd forth with him he nam his gere,\nWhich as sche hadde take him there,\nAnd strauht unto his chambre he wente,\nAnd goth to bedde and slep him hente,\nAnd lay, that noman him awok,\nFor Hercules hiede of him tok,\nTil it was undren hih and more.\nAnd thanne he gan to sighe sore    3670\nAnd sodeinliche abreide of slep;\nAnd thei that token of him kep,\nHis chamberleins, be sone there,\nAnd maden redi al his gere,\nAnd he aros and to the king\nHe wente, and seide hou to that thing\nFor which he cam he wolde go.\nThe king therof was wonder wo,\nAnd for he wolde him fain withdrawe,\nHe tolde him many a dredful sawe,    3680\nBot Jason wolde it noght recorde,\nAnd ate laste thei acorde.\nWhan that he wolde noght abide,\nA Bot was redy ate tyde,\nIn which this worthi kniht of Grece\nFul armed up at every piece,\nTo his bataile which belongeth,\nTok ore on honde and sore him longeth,\nTil he the water passed were.\nWhan he cam to that yle there,    3690\nHe set him on his knes doun strauht,\nAnd his carecte, as he was tawht,\nHe radde, and made his sacrifise,\nAnd siththe enoignte him in that wise,\nAs Medea him hadde bede;\nAnd thanne aros up fro that stede,\nAnd with the glu the fyr he queynte,\nAnd anon after he atteinte\nThe grete Serpent and him slowh.\nBot erst he hadde sorwe ynowh,    3700\nFor that Serpent made him travaile\nSo harde and sore of his bataile,\nThat nou he stod and nou he fell:\nFor longe time it so befell,\nThat with his swerd ne with his spere\nHe mihte noght that Serpent dere.\nHe was so scherded al aboute,\nIt hield all eggetol withoute,\nHe was so ruide and hard of skin,\nTher mihte nothing go therin;    3710\nVenym and fyr togedre he caste,\nThat he Jason so sore ablaste,\nThat if ne were his oignement,\nHis Ring and his enchantement,\nWhich Medea tok him tofore,\nHe hadde with that worm be lore;\nBot of vertu which therof cam\nJason the Dragon overcam.\nAnd he anon the teth outdrouh,\nAnd sette his Oxen in a plouh,    3720\nWith which he brak a piece of lond\nAnd sieu hem with his oghne hond.\nTho mihte he gret merveile se:\nOf every toth in his degre\nSprong up a kniht with spere and schield,\nOf whiche anon riht in the field\nEchon slow other; and with that\nJason Medea noght foryat,\nOn bothe his knes he gan doun falle,\nAnd yaf thonk to the goddes alle.    3730\nThe Flees he tok and goth to Bote,\nThe Sonne schyneth bryhte and hote,\nThe Flees of gold schon forth withal,\nThe water glistreth overal.\nMedea wepte and sigheth ofte,\nAnd stod upon a Tour alofte:\nAl prively withinne hirselve,\nTher herde it nouther ten ne tuelve,\nSche preide, and seide, \u201cO, god him spede,\nThe kniht which hath mi maidenhiede!\u201d    3740\nAnd ay sche loketh toward thyle.\nBot whan sche sih withinne a while\nThe Flees glistrende ayein the Sonne,\nSche saide, \u201cHa, lord, now al is wonne,\nMi kniht the field hath overcome:\nNou wolde god he were come;\nHa lord, that he ne were alonde!\u201d\nBot I dar take this on honde,\nIf that sche hadde wynges tuo,\nSche wolde have flowe unto him tho    3750\nStrawht ther he was into the Bot.\nThe dai was clier, the Sonne hot,\nThe Gregeis weren in gret doute,\nThe whyle that here lord was oute:\nThei wisten noght what scholde tyde,\nBot waiten evere upon the tyde,\nTo se what ende scholde falle.\nTher stoden ek the nobles alle\nForth with the comun of the toun;\nAnd as thei loken up and doun,    3760\nThei weren war withinne a throwe,\nWher cam the bot, which thei wel knowe,\nAnd sihe hou Jason broghte his preie.\nAnd tho thei gonnen alle seie,\nAnd criden alle with o stevene,\n\u201cHa, wher was evere under the hevene\nSo noble a knyht as Jason is?\u201d\nAnd welnyh alle seiden this,\nThat Jason was a faie kniht,\nFor it was nevere of mannes miht    3770\nThe Flees of gold so forto winne;\nAnd thus to talen thei beginne.\nWith that the king com forth anon,\nAnd sih the Flees, hou that it schon;\nAnd whan Jason cam to the lond,\nThe king himselve tok his hond\nAnd kist him, and gret joie him made.\nThe Gregeis weren wonder glade,\nAnd of that thing riht merie hem thoghte,\nAnd forth with hem the Flees thei broghte,    3780\nAnd ech on other gan to leyhe;\nBot wel was him that mihte neyhe,\nTo se therof the proprete.\nAnd thus thei passen the cite\nAnd gon unto the Paleis straght.\nMedea, which foryat him naght,\nWas redy there, and seide anon,\n\u201cWelcome, O worthi kniht Jason.\u201d\nSche wolde have kist him wonder fayn,\nBot schame tornede hire agayn;    3790\nIt was noght the manere as tho,\nForthi sche dorste noght do so.\nSche tok hire leve, and Jason wente\nInto his chambre, and sche him sente\nHire Maide to sen hou he ferde;\nThe which whan that sche sih and herde,\nHou that he hadde faren oute\nAnd that it stod wel al aboute,\nSche tolde hire ladi what sche wiste,\nAnd sche for joie hire Maide kiste.    3800\nThe bathes weren thanne araied,\nWith herbes tempred and assaied,\nAnd Jason was unarmed sone\nAnd dede as it befell to done:\nInto his bath he wente anon\nAnd wyssh him clene as eny bon;\nHe tok a sopp, and oute he cam,\nAnd on his beste aray he nam,\nAnd kempde his hed, whan he was clad,\nAnd goth him forth al merie and glad    3810\nRiht strawht into the kinges halle.\nThe king cam with his knihtes alle\nAnd maden him glad welcominge;\nAnd he hem tolde the tidinge\nOf this and that, hou it befell,\nWhan that he wan the schepes fell.\nMedea, whan sche was asent,\nCom sone to that parlement,\nAnd whan sche mihte Jason se,\nWas non so glad of alle as sche.    3820\nTher was no joie forto seche,\nOf him mad every man a speche,\nSom man seide on, som man seide other;\nBot thogh he were goddes brother\nAnd mihte make fyr and thonder,\nTher mihte be nomore wonder\nThan was of him in that cite.\nEchon tauhte other, \u201cThis is he,\nWhich hath in his pouer withinne\nThat al the world ne mihte winne:    3830\nLo, hier the beste of alle goode.\u201d\nThus saiden thei that there stode,\nAnd ek that walkede up and doun,\nBothe of the Court and of the toun.\nThe time of Souper cam anon,\nThei wisshen and therto thei gon,\nMedea was with Jason set:\nTho was ther many a deynte fet\nAnd set tofore hem on the bord,\nBot non so likinge as the word    3840\nWhich was ther spoke among hem tuo,\nSo as thei dorste speke tho.\nBot thogh thei hadden litel space,\nYit thei acorden in that place\nHou Jason scholde come at nyht,\nWhan every torche and every liht\nWere oute, and thanne of other thinges\nThei spieke aloud for supposinges\nOf hem that stoden there aboute:\nFor love is everemore in doute,    3850\nIf that it be wisly governed\nOf hem that ben of love lerned.\nWhan al was don, that dissh and cuppe\nAnd cloth and bord and al was uppe,\nThei waken whil hem lest to wake,\nAnd after that thei leve take\nAnd gon to bedde forto reste.\nAnd whan him thoghte for the beste,\nThat every man was faste aslepe,\nJason, that wolde his time kepe,    3860\nGoth forth stalkende al prively\nUnto the chambre, and redely\nTher was a Maide, which him kepte.\nMedea wok and nothing slepte,\nBot natheles sche was abedde,\nAnd he with alle haste him spedde\nAnd made him naked and al warm.\nAnon he tok hire in his arm:\nWhat nede is forto speke of ese?\nHem list ech other forto plese,    3870\nSo that thei hadden joie ynow:\nAnd tho thei setten whanne and how\nThat sche with him awey schal stele.\nWith wordes suche and othre fele\nWhan al was treted to an ende,\nJason tok leve and gan forth wende\nUnto his oughne chambre in pes;\nTher wiste it non bot Hercules.\nHe slepte and ros whan it was time,\nAnd whanne it fell towardes prime,    3880\nHe tok to him suche as he triste\nIn secre, that non other wiste,\nAnd told hem of his conseil there,\nAnd seide that his wille were\nThat thei to Schipe hadde alle thinge\nSo priveliche in thevenynge,\nThat noman mihte here dede aspie\nBot tho that were of compaignie:\nFor he woll go withoute leve,\nAnd lengere woll he noght beleve;    3890\nBot he ne wolde at thilke throwe\nThe king or queene scholde it knowe.\nThei saide, \u201cAl this schal wel be do:\u201d\nAnd Jason truste wel therto.\nMedea in the mene while,\nWhich thoghte hir fader to beguile,\nThe Tresor which hir fader hadde\nWith hire al priveli sche ladde,\nAnd with Jason at time set\nAwey sche stal and fond no let,    3900\nAnd straght sche goth hire unto schipe\nOf Grece with that felaschipe,\nAnd thei anon drowe up the Seil.\nAnd al that nyht this was conseil,\nBot erly, whan the Sonne schon,\nMen syhe hou that thei were agon,\nAnd come unto the king and tolde:\nAnd he the sothe knowe wolde,\nAnd axeth where his dowhter was.\nTher was no word bot Out, Allas!    3910\nSche was ago. The moder wepte,\nThe fader as a wod man lepte,\nAnd gan the time forto warie,\nAnd swor his oth he wol noght tarie,\nThat with Caliphe and with galeie\nThe same cours, the same weie,\nWhich Jason tok, he wolde take,\nIf that he mihte him overtake.\nTo this thei seiden alle yee:\nAnon thei weren ate See,    3920\nAnd alle, as who seith, at a word\nThei gon withinne schipes bord,\nThe Sail goth up, and forth thei strauhte.\nBot non espleit therof thei cauhte,\nAnd so thei tornen hom ayein,\nFor al that labour was in vein.\nJason to Grece with his preie\nGoth thurgh the See the rihte weie:\nWhan he ther com and men it tolde,\nThei maden joie yonge and olde.    3930\nEson, whan that he wiste of this,\nHou that his Sone comen is,\nAnd hath achieved that he soughte\nAnd hom with him Medea broughte,\nIn al the wyde world was non\nSo glad a man as he was on.\nTogedre ben these lovers tho,\nTil that thei hadden sones tuo,\nWherof thei weren bothe glade,\nAnd olde Eson gret joie made    3940\nTo sen thencress of his lignage;\nFor he was of so gret an Age,\nThat men awaiten every day,\nWhan that he scholde gon away.\nJason, which sih his fader old,\nUpon Medea made him bold,\nOf art magique, which sche couthe,\nAnd preith hire that his fader youthe\nSche wolde make ayeinward newe:\nAnd sche, that was toward him trewe,    3950\nBehihte him that sche wolde it do,\nWhan that sche time sawh therto.\nBot what sche dede in that matiere\nIt is a wonder thing to hiere,\nBot yit for the novellerie\nI thenke tellen a partie.\nThus it befell upon a nyht,\nWhan ther was noght bot sterreliht,\nSche was vanyssht riht as hir liste,\nThat no wyht bot hirself it wiste,    3960\nAnd that was ate mydnyht tyde.\nThe world was stille on every side;\nWith open hed and fot al bare,\nHir her tosprad sche gan to fare,\nUpon hir clothes gert sche was,\nAl specheles and on the gras\nSche glod forth as an Addre doth:\nNon otherwise sche ne goth,\nTil sche cam to the freisshe flod,\nAnd there a while sche withstod.    3970\nThries sche torned hire aboute,\nAnd thries ek sche gan doun loute\nAnd in the flod sche wette hir her,\nAnd thries on the water ther\nSche gaspeth with a drecchinge onde,\nAnd tho sche tok hir speche on honde.\nFerst sche began to clepe and calle\nUpward unto the sterres alle,\nTo Wynd, to Air, to See, to lond\nSche preide, and ek hield up hir hond    3980\nTo Echates, and gan to crie,\nWhich is goddesse of Sorcerie.\nSche seide, \u201cHelpeth at this nede,\nAnd as ye maden me to spede,\nWhan Jason cam the Flees to seche,\nSo help me nou, I you beseche.\u201d\nWith that sche loketh and was war,\nDoun fro the Sky ther cam a char,\nThe which Dragouns aboute drowe:\nAnd tho sche gan hir hed doun bowe,    3990\nAnd up sche styh, and faire and wel\nSche drof forth bothe char and whel\nAbove in thair among the Skyes.\nThe lond of Crete and tho parties\nSche soughte, and faste gan hire hye,\nAnd there upon the hulles hyhe\nOf Othrin and Olimpe also,\nAnd ek of othre hulles mo,\nSche fond and gadreth herbes suote,\nSche pulleth up som be the rote,    4000\nAnd manye with a knyf sche scherth,\nAnd alle into hir char sche berth.\nThus whan sche hath the hulles sought,\nThe flodes ther foryat sche nought,\nEridian and Amphrisos,\nPeneie and ek Sperche\u00efdos,\nTo hem sche wente and ther sche nom\nBothe of the water and the fom,\nThe sond and ek the smale stones,\nWhiche as sche ches out for the nones,    4010\nAnd of the rede See a part,\nThat was behovelich to hire art,\nSche tok, and after that aboute\nSche soughte sondri sedes oute\nIn feldes and in many greves,\nAnd ek a part sche tok of leves:\nBot thing which mihte hire most availe\nSche fond in Crete and in Thessaile.\nIn daies and in nyhtes Nyne,\nWith gret travaile and with gret pyne,    4020\nSche was pourveid of every piece,\nAnd torneth homward into Grece.\nBefore the gates of Eson\nHir char sche let awai to gon,\nAnd tok out ferst that was therinne;\nFor tho sche thoghte to beginne\nSuch thing as semeth impossible,\nAnd made hirselven invisible,\nAs sche that was with Air enclosed\nAnd mihte of noman be desclosed.    4030\nSche tok up turves of the lond\nWithoute helpe of mannes hond,\nAl heled with the grene gras,\nOf which an Alter mad ther was\nUnto Echates the goddesse\nOf art magique and the maistresse,\nAnd eft an other to Juvente,\nAs sche which dede hir hole entente.\nTho tok sche fieldwode and verveyne,\nOf herbes ben noght betre tueine,    4040\nOf which anon withoute let\nThese alters ben aboute set:\nTuo sondri puttes faste by\nSche made, and with that hastely\nA wether which was blak sche slouh,\nAnd out therof the blod sche drouh\nAnd dede into the pettes tuo;\nWarm melk sche putte also therto\nWith hony meynd: and in such wise\nSche gan to make hir sacrifice,    4050\nAnd cride and preide forth withal\nTo Pluto the god infernal,\nAnd to the queene Proserpine.\nAnd so sche soghte out al the line\nOf hem that longen to that craft,\nBehinde was no name laft,\nAnd preide hem alle, as sche wel couthe,\nTo grante Eson his ferste youthe.\nThis olde Eson broght forth was tho,\nAwei sche bad alle othre go    4060\nUpon peril that mihte falle;\nAnd with that word thei wenten alle,\nAnd leften there hem tuo al one.\nAnd tho sche gan to gaspe and gone,\nAnd made signes manyon,\nAnd seide hir wordes therupon;\nSo that with spellinge of hir charmes\nSche tok Eson in bothe hire armes,\nAnd made him forto slepe faste,\nAnd him upon hire herbes caste.    4070\nThe blake wether tho sche tok,\nAnd hiewh the fleissh, as doth a cok;\nOn either alter part sche leide,\nAnd with the charmes that sche seide\nA fyr doun fro the Sky alyhte\nAnd made it forto brenne lyhte.\nBot whan Medea sawh it brenne,\nAnon sche gan to sterte and renne\nThe fyri aulters al aboute:\nTher was no beste which goth oute    4080\nMore wylde than sche semeth ther:\nAboute hir schuldres hyng hir her,\nAs thogh sche were oute of hir mynde\nAnd torned in an other kynde.\nTho lay ther certein wode cleft,\nOf which the pieces nou and eft\nSche made hem in the pettes wete,\nAnd put hem in the fyri hete,\nAnd tok the brond with al the blase,\nAnd thries sche began to rase    4090\nAboute Eson, ther as he slepte;\nAnd eft with water, which sche kepte,\nSche made a cercle aboute him thries,\nAnd eft with fyr of sulphre twyes:\nFul many an other thing sche dede,\nWhich is noght writen in this stede.\nBot tho sche ran so up and doun,\nSche made many a wonder soun,\nSomtime lich unto the cock,\nSomtime unto the Laverock,    4100\nSomtime kacleth as a Hen,\nSomtime spekth as don the men:\nAnd riht so as hir jargoun strangeth,\nIn sondri wise hir forme changeth,\nSche semeth faie and no womman;\nFor with the craftes that sche can\nSche was, as who seith, a goddesse,\nAnd what hir liste, more or lesse,\nSche dede, in bokes as we finde,\nThat passeth over manneskinde.    4110\nBot who that wole of wondres hiere,\nWhat thing sche wroghte in this matiere,\nTo make an ende of that sche gan,\nSuch merveile herde nevere man.\nApointed in the newe Mone,\nWhan it was time forto done,\nSche sette a caldron on the fyr,\nIn which was al the hole atir,\nWheron the medicine stod,\nOf jus, of water and of blod,    4120\nAnd let it buile in such a plit,\nTil that sche sawh the spume whyt;\nAnd tho sche caste in rynde and rote,\nAnd sed and flour that was for bote,\nWith many an herbe and many a ston,\nWherof sche hath ther many on:\nAnd ek Cimpheius the Serpent\nTo hire hath alle his scales lent,\nChelidre hire yaf his addres skin,\nAnd sche to builen caste hem in;    4130\nA part ek of the horned Oule,\nThe which men hiere on nyhtes houle;\nAnd of a Raven, which was told\nOf nyne hundred wynter old,\nSche tok the hed with al the bile;\nAnd as the medicine it wile,\nSche tok therafter the bouele\nOf the Seewolf, and for the hele\nOf Eson, with a thousand mo\nOf thinges that sche hadde tho,    4140\nIn that Caldroun togedre as blyve\nSche putte, and tok thanne of Olyve\nA drie branche hem with to stere,\nThe which anon gan floure and bere\nAnd waxe al freissh and grene ayein.\nWhan sche this vertu hadde sein,\nSche let the leste drope of alle\nUpon the bare flor doun falle;\nAnon ther sprong up flour and gras,\nWhere as the drope falle was,    4150\nAnd wox anon al medwe grene,\nSo that it mihte wel be sene.\nMedea thanne knew and wiste\nHir medicine is forto triste,\nAnd goth to Eson ther he lay,\nAnd tok a swerd was of assay,\nWith which a wounde upon his side\nSche made, that therout mai slyde\nThe blod withinne, which was old\nAnd sek and trouble and fieble and cold.    4160\nAnd tho sche tok unto his us\nOf herbes al the beste jus,\nAnd poured it into his wounde;\nThat made his veynes fulle and sounde:\nAnd tho sche made his wounde clos,\nAnd tok his hond, and up he ros;\nAnd tho sche yaf him drinke a drauhte,\nOf which his youthe ayein he cauhte,\nHis hed, his herte and his visage\nLich unto twenty wynter Age;    4170\nHise hore heres were away,\nAnd lich unto the freisshe Maii,\nWhan passed ben the colde shoures,\nRiht so recovereth he his floures.\nLo, what mihte eny man devise,\nA womman schewe in eny wise\nMor hertly love in every stede,\nThan Medea to Jason dede?\nFerst sche made him the flees to winne,\nAnd after that fro kiththe and kinne    4180\nWith gret tresor with him sche stal,\nAnd to his fader forth withal\nHis Elde hath torned into youthe,\nWhich thing non other womman couthe:\nBot hou it was to hire aquit,\nThe remembrance duelleth yit.\nKing Pele\u00fcs his Em was ded,\nJason bar corone on his hed,\nMedea hath fulfild his wille:\nBot whanne he scholde of riht fulfille    4190\nThe trouthe, which to hire afore\nHe hadde in thyle of Colchos swore,\nTho was Medea most deceived.\nFor he an other hath received,\nWhich dowhter was to king Creon,\nCreusa sche hihte, and thus Jason,\nAs he that was to love untrewe,\nMedea lefte and tok a newe.\nBot that was after sone aboght:\nMedea with hire art hath wroght    4200\nOf cloth of gold a mantel riche,\nWhich semeth worth a kingesriche,\nAnd that was unto Creusa sent\nIn name of yifte and of present,\nFor Sosterhode hem was betuene;\nAnd whan that yonge freisshe queene\nThat mantel lappeth hire aboute,\nAnon therof the fyr sprong oute\nAnd brente hir bothe fleissh and bon.\nTho cam Medea to Jason    4210\nWith bothe his Sones on hire hond,\nAnd seide, \u201cO thou of every lond\nThe moste untrewe creature,\nLo, this schal be thi forfeture.\u201d\nWith that sche bothe his Sones slouh\nBefore his yhe, and he outdrouh\nHis swerd and wold have slayn hir tho,\nBot farewel, sche was ago\nUnto Pallas the Court above,\nWher as sche pleigneth upon love,    4220\nAs sche that was with that goddesse,\nAnd he was left in gret destresse.\nThus miht thou se what sorwe it doth\nTo swere an oth which is noght soth,\nIn loves cause namely.\nMi Sone, be wel war forthi,\nAnd kep that thou be noght forswore:\nFor this, which I have told tofore,\nOvide telleth everydel.\nMi fader, I may lieve it wel,    4230\nFor I have herde it ofte seie\nHou Jason tok the flees aweie\nFro Colchos, bot yit herde I noght\nBe whom it was ferst thider broght.\nAnd for it were good to hiere,\nIf that you liste at mi preiere\nTo telle, I wolde you beseche.\nMi Sone, who that wole it seche,\nIn bokes he mai finde it write;\nAnd natheles, if thou wolt wite,    4240\nIn the manere as thou hast preid\nI schal the telle hou it is seid.\nThe fame of thilke schepes fell,\nWhich in Colchos, as it befell,\nWas al of gold, schal nevere deie;\nWherof I thenke for to seie\nHou it cam ferst into that yle.\nTher was a king in thilke whyle\nTowardes Grece, and Athemas\nThe Cronique of his name was;    4250\nAnd hadde a wif, which Philen hihte,\nBe whom, so as fortune it dihte,\nHe hadde of children yonge tuo.\nFrixus the ferste was of tho,\nA knave child, riht fair withalle;\nA dowhter ek, the which men calle\nHellen, he hadde be this wif.\nBot for ther mai no mannes lif\nEndure upon this Erthe hiere,\nThis worthi queene, as thou miht hiere,    4260\nEr that the children were of age,\nTok of hire ende the passage,\nWith gret worschipe and was begrave.\nWhat thing it liketh god to have\nIt is gret reson to ben his;\nForthi this king, so as it is,\nWith gret suffrance it underfongeth:\nAnd afterward, as him belongeth,\nWhan it was time forto wedde,\nA newe wif he tok to bedde,    4270\nWhich Yno hihte and was a Mayde,\nAnd ek the dowhter, as men saide,\nOf Cadme, which a king also\nWas holde in thilke daies tho.\nWhan Yno was the kinges make,\nSche caste hou that sche mihte make\nThese children to here fader lothe,\nAnd schope a wyle ayein hem bothe,\nWhich to the king was al unknowe.\nA yeer or tuo sche let do sowe    4280\nThe lond with sode whete aboute,\nWherof no corn mai springen oute;\nAnd thus be sleyhte and be covine\nAros the derthe and the famine\nThurghout the lond in such a wise,\nSo that the king a sacrifise\nUpon the point of this destresse\nTo Ceres, which is the goddesse\nOf corn, hath schape him forto yive,\nTo loke if it mai be foryive,    4290\nThe meschief which was in his lond.\nBot sche, which knew tofor the hond\nThe circumstance of al this thing,\nAyein the cominge of the king\nInto the temple, hath schape so,\nOf hire acord that alle tho\nWhiche of the temple prestes were\nHave seid and full declared there\nUnto the king, bot if so be\nThat he delivere the contre    4300\nOf Frixus and of Hellen bothe,\nWith whom the goddes ben so wrothe,\nThat whil tho children ben therinne,\nSuch tilthe schal noman beginne,\nWherof to gete him eny corn.\nThus was it seid, thus was it sworn\nOf all the Prestes that ther are;\nAnd sche which causeth al this fare\nSeid ek therto what that sche wolde,\nAnd every man thanne after tolde    4310\nSo as the queene hem hadde preid.\nThe king, which hath his Ere leid,\nAnd lieveth al that evere he herde,\nUnto here tale thus ansuerde,\nAnd seith that levere him is to chese\nHise children bothe forto lese,\nThan him and al the remenant\nOf hem whiche are aportenant\nUnto the lond which he schal kepe:\nAnd bad his wif to take kepe    4320\nIn what manere is best to done,\nThat thei delivered weren sone\nOut of this world. And sche anon\nTuo men ordeigneth forto gon;\nBot ferst sche made hem forto swere\nThat thei the children scholden bere\nUnto the See, that non it knowe,\nAnd hem therinne bothe throwe.\nThe children to the See ben lad,\nWher in the wise as Yno bad    4330\nThese men be redy forto do.\nBot the goddesse which Juno\nIs hote, appiereth in the stede,\nAnd hath unto the men forbede\nThat thei the children noght ne sle;\nBot bad hem loke into the See\nAnd taken hiede of that thei sihen.\nTher swam a Schep tofore here yhen,\nWhos flees of burned gold was al;\nAnd this goddesse forth withal    4340\nComandeth that withoute lette\nThei scholde anon these children sette\nAbove upon this Schepes bak;\nAnd al was do, riht as sche spak,\nWherof the men gon hom ayein.\nAnd fell so, as the bokes sein,\nHellen the yonge Mayden tho,\nWhich of the See was wo bego,\nFor pure drede hire herte hath lore,\nThat fro the Schep, which hath hire bore,    4350\nAs sche that was swounende feint,\nSche fell, and hath hirselve dreint;\nWith Frixus and this Schep forth swam,\nTil he to thyle of Colchos cam,\nWhere Juno the goddesse he fond,\nWhich tok the Schep unto the lond,\nAnd sette it there in such a wise\nAs thou tofore hast herd devise,\nWherof cam after al the wo,\nWhy Jason was forswore so    4360\nUnto Medee, as it is spoke.\nMi fader, who that hath tobroke\nHis trouthe, as ye have told above,\nHe is noght worthi forto love\nNe be beloved, as me semeth:\nBot every newe love quemeth\nTo him which newefongel is.\nAnd natheles nou after this,\nIf that you list to taken hiede\nUpon mi Schrifte to procede,    4370\nIn loves cause ayein the vice\nOf covoitise and Avarice\nWhat ther is more I wolde wite.\nMi Sone, this I finde write,\nTher is yit on of thilke brood,\nWhich only for the worldes good,\nTo make a Tresor of Moneie,\nPut alle conscience aweie:\nWherof in thi confession\nThe name and the condicion    4380\nI schal hierafterward declare,\nWhich makth on riche, an other bare.\nUpon the bench sittende on hih\nWith Avarice Usure I sih,\nFull clothed of his oghne suite,\nWhich after gold makth chace and suite\nWith his brocours, that renne aboute\nLich unto racches in a route.\nSuch lucre is non above grounde,\nWhich is noght of tho racches founde;    4390\nFor wher thei se beyete sterte,\nThat schal hem in no wise asterte,\nBot thei it dryve into the net\nOf lucre, which Usure hath set.\nUsure with the riche duelleth,\nTo al that evere he beith and selleth\nHe hath ordeined of his sleyhte\nMesure double and double weyhte:\nOutward he selleth be the lasse,\nAnd with the more he makth his tasse,    4400\nWherof his hous is full withinne.\nHe reccheth noght, be so he winne,\nThough that ther lese ten or tuelve:\nHis love is al toward himselve\nAnd to non other, bot he se\nThat he mai winne suche thre;\nFor wher he schal oght yive or lene,\nHe wol ayeinward take a bene,\nTher he hath lent the smale pese.\nAnd riht so ther ben manye of these    4410\nLovers, that thogh thei love a lyte,\nThat scarsly wolde it weie a myte,\nYit wolde thei have a pound again,\nAs doth Usure in his bargain.\nBot certes such usure unliche,\nIt falleth more unto the riche,\nAls wel of love as of beyete,\nThan unto hem that be noght grete,\nAnd, as who seith, ben simple and povere;\nFor sielden is whan thei recovere,    4420\nBot if it be thurgh gret decerte.\nAnd natheles men se poverte\nWith porsuite and continuance\nFulofte make a gret chevance\nAnd take of love his avantage,\nForth with the help of his brocage,\nThat maken seme wher is noght.\nAnd thus fulofte is love boght\nFor litel what, and mochel take,\nWith false weyhtes that thei make.    4430\nNou, Sone, of that I seide above\nThou wost what Usure is of love:\nTell me forthi what so thou wilt,\nIf thou therof hast eny gilt.\nMi fader, nay, for ought I hiere.\nFor of tho pointz ye tolden hiere\nI wol you be mi trouthe assure,\nMi weyhte of love and mi mesure\nHath be mor large and mor certein\nThan evere I tok of love ayein:    4440\nFor so yit couthe I nevere of sleyhte,\nTo take ayein be double weyhte\nOf love mor than I have yive.\nFor als so wiss mot I be schrive\nAnd have remission of Sinne,\nAs so yit couthe I nevere winne,\nNe yit so mochel, soth to sein,\nThat evere I mihte have half ayein\nOf so full love as I have lent:\nAnd if myn happ were so wel went,    4450\nThat for the hole I mihte have half,\nMe thenkth I were a goddeshalf.\nFor where Usure wole have double,\nMi conscience is noght so trouble,\nI biede nevere as to my del\nBot of the hole an halvendel;\nThat is non excess, as me thenketh.\nBot natheles it me forthenketh;\nFor wel I wot that wol noght be,\nFor every day the betre I se    4460\nThat hou so evere I yive or lene\nMi love in place ther I mene,\nFor oght that evere I axe or crave,\nI can nothing ayeinward have.\nBot yit for that I wol noght lete,\nWhat so befalle of mi beyete,\nThat I ne schal hire yive and lene\nMi love and al mi thoght so clene,\nThat toward me schal noght beleve.\nAnd if sche of hire goode leve    4470\nRewarde wol me noght again,\nI wot the laste of my bargain\nSchal stonde upon so gret a lost,\nThat I mai neveremor the cost\nRecovere in this world til I die.\nSo that touchende of this partie\nI mai me wel excuse and schal;\nAnd forto speke forth withal,\nIf eny brocour for me wente,\nThat point cam nevere in myn entente:    4480\nSo that the more me merveilleth,\nWhat thing it is mi ladi eilleth,\nThat al myn herte and al my time\nSche hath, and doth no betre bime.\nI have herd seid that thoght is fre,\nAnd natheles in privete\nTo you, mi fader, that ben hiere\nMin hole schrifte forto hiere,\nI dar min herte wel desclose.\nTouchende usure, as I suppose,    4490\nWhich as ye telle in love is used,\nMi ladi mai noght ben excused;\nThat for o lokinge of hire y\u00eb\nMin hole herte til I dye\nWith al that evere I may and can\nSche hath me wonne to hire man:\nWherof, me thenkth, good reson wolde\nThat sche somdel rewarde scholde,\nAnd yive a part, ther sche hath al.\nI not what falle hierafter schal,    4500\nBot into nou yit dar I sein,\nHire liste nevere yive ayein\nA goodli word in such a wise,\nWherof min hope mihte arise,\nMi grete love to compense.\nI not hou sche hire conscience\nExcuse wole of this usure;\nBe large weyhte and gret mesure\nSche hath mi love, and I have noght\nOf that which I have diere boght,    4510\nAnd with myn herte I have it paid;\nBot al that is asyde laid,\nAnd I go loveles aboute.\nHire oghte stonde if ful gret doute,\nTil sche redresce such a sinne,\nThat sche wole al mi love winne\nAnd yifth me noght to live by:\nNoght als so moche as \u201cgrant mercy\u201d\nHir list to seie, of which I mihte\nSom of mi grete peine allyhte.    4520\nBot of this point, lo, thus I fare\nAs he that paith for his chaffare,\nAnd beith it diere, and yit hath non,\nSo mot he nedes povere gon:\nThus beie I diere and have no love,\nThat I ne mai noght come above\nTo winne of love non encress.\nBot I me wole natheles\nTouchende usure of love aquite;\nAnd if mi ladi be to wyte,    4530\nI preie to god such grace hir sende\nThat sche be time it mot amende.\nMi Sone, of that thou hast ansuerd\nTouchende Usure I have al herd,\nHou thou of love hast wonne smale:\nBot that thou tellest in thi tale\nAnd thi ladi therof accusest,\nMe thenkth tho wordes thou misusest.\nFor be thin oghne knowlechinge\nThou seist hou sche for o lokinge    4540\nThin hole herte fro the tok:\nSche mai be such, that hire o lok\nIs worth thin herte manyfold;\nSo hast thou wel thin herte sold,\nWhan thou hast that is more worth.\nAnd ek of that thou tellest forth,\nHou that hire weyhte of love unevene\nIs unto thin, under the hevene\nStod nevere in evene that balance\nWhich stant in loves governance.    4550\nSuch is the statut of his lawe,\nThat thogh thi love more drawe\nAnd peise in the balance more,\nThou miht noght axe ayein therfore\nOf duete, bot al of grace.\nFor love is lord in every place,\nTher mai no lawe him justefie\nBe reddour ne be compaignie,\nThat he ne wole after his wille\nWhom that him liketh spede or spille.    4560\nTo love a man mai wel beginne,\nBot whether he schal lese or winne,\nThat wot noman til ate laste:\nForthi coveite noght to faste,\nMi Sone, bot abyd thin ende,\nPer cas al mai to goode wende.\nBot that thou hast me told and said,\nOf o thing I am riht wel paid,\nThat thou be sleyhte ne be guile\nOf no brocour hast otherwhile    4570\nEngined love, for such dede\nIs sore venged, as I rede.\nBrocours of love that deceiven,\nNo wonder is thogh thei receiven\nAfter the wrong that thei decerven;\nFor whom as evere that thei serven\nAnd do plesance for a whyle,\nYit ate laste here oghne guile\nUpon here oghne hed descendeth,\nWhich god of his vengance sendeth,    4580\nAs be ensample of time go\nA man mai finde it hath be so.\nIt fell somtime, as it was sene,\nThe hihe goddesse and the queene\nJuno tho hadde in compainie\nA Maiden full of tricherie;\nFor sche was evere in on acord\nWith Jupiter, that was hire lord,\nTo gete him othre loves newe,\nThurgh such brocage and was untrewe    4590\nAl otherwise than him nedeth.\nBot sche, which of no schame dredeth,\nWith queinte wordes and with slyhe\nBlente in such wise hir lady yhe,\nAs sche to whom that Juno triste,\nSo that therof sche nothing wiste.\nBot so prive mai be nothing,\nThat it ne comth to knowleching;\nThing don upon the derke nyht\nIs after knowe on daies liht:    4600\nSo it befell, that ate laste\nAl that this slyhe maiden caste\nWas overcast and overthrowe.\nFor as the sothe mot be knowe,\nTo Juno was don understonde\nIn what manere hir housebonde\nWith fals brocage hath take usure\nOf love mor than his mesure,\nWhan he tok othre than his wif,\nWherof this mayden was gultif,    4610\nWhich hadde ben of his assent.\nAnd thus was al the game schent;\nShe soffreth him, as sche mot nede,\nBot the brocour of his misdede,\nSche which hir conseil yaf therto,\nOn hire is the vengance do:\nFor Juno with hire wordes hote,\nThis Maiden, which Eccho was hote,\nReproveth and seith in this wise:\n\u201cO traiteresse, of which servise    4620\nHast thou thin oghne ladi served!\nThou hast gret peine wel deserved,\nThat thou canst maken it so queinte,\nThi slyhe wordes forto peinte\nTowardes me, that am thi queene,\nWherof thou madest me to wene\nThat myn housbonde trewe were,\nWhan that he loveth elleswhere,\nAl be it so him nedeth noght.\nBot upon thee it schal be boght,    4630\nWhich art prive to tho doinges,\nAnd me fulofte of thi lesinges\nDeceived hast: nou is the day\nThat I thi while aquite may;\nAnd for thou hast to me conceled\nThat my lord hath with othre deled,\nI schal thee sette in such a kende,\nThat evere unto the worldes ende\nAl that thou hierest thou schalt telle,\nAnd clappe it out as doth a belle.\u201d    4640\nAnd with that word sche was forschape,\nTher may no vois hire mouth ascape,\nWhat man that in the wodes crieth,\nWithoute faile Eccho replieth,\nAnd what word that him list to sein,\nThe same word sche seith ayein.\nThus sche, which whilom hadde leve\nTo duelle in chambre, mot beleve\nIn wodes and on helles bothe,\nFor such brocage as wyves lothe,    4650\nWhich doth here lordes hertes change\nAnd love in other place strange.\nForthi, if evere it so befalle,\nThat thou, mi Sone, amonges alle\nBe wedded man, hold that thou hast,\nFor thanne al other love is wast.\nO wif schal wel to thee suffise,\nAnd thanne, if thou for covoitise\nOf love woldest axe more,\nThou scholdest don ayein the lore    4660\nOf alle hem that trewe be.\nMi fader, as in this degre\nMy conscience is noght accused;\nFor I no such brocage have used,\nWherof that lust of love is wonne.\nForthi spek forth, as ye begonne,\nOf Avarice upon mi schrifte.\nMi Sone, I schal the branches schifte\nBe ordre so as thei ben set,\nOn whom no good is wel beset.    4670\nBlinde Avarice of his lignage\nFor conseil and for cousinage,\nTo be withholde ayein largesse,\nHath on, whos name is seid Skarsnesse,\nThe which is kepere of his hous,\nAnd is so thurghout averous,\nThat he no good let out of honde;\nThogh god himself it wolde fonde,\nOf yifte scholde he nothing have;\nAnd if a man it wolde crave,    4680\nHe moste thanne faile nede,\nWher god himselve mai noght spede.\nAnd thus Skarsnesse in every place\nBe reson mai no thonk porchace,\nAnd natheles in his degree\nAbove all othre most prive\nWith Avarice stant he this.\nFor he governeth that ther is\nIn ech astat of his office\nAfter the reule of thilke vice;    4690\nHe takth, he kepth, he halt, he bint,\nThat lihtere is to fle the flint\nThan gete of him in hard or neisshe\nOnly the value of a reysshe\nOf good in helpinge of an other,\nNoght thogh it were his oghne brother.\nFor in the cas of yifte and lone\nStant every man for him al one,\nHim thenkth of his unkindeschipe\nThat him nedeth no felaschipe:    4700\nBe so the bagge and he acorden,\nHim reccheth noght what men recorden\nOf him, or it be evel or good.\nFor al his trust is on his good,\nSo that al one he falleth ofte,\nWhan he best weneth stonde alofte,\nAls wel in love as other wise;\nFor love is evere of som reprise\nTo him that wole his love holde.\nForthi, mi Sone, as thou art holde,    4710\nTouchende of this tell me thi schrifte:\nHast thou be scars or large of yifte\nUnto thi love, whom thou servest?\nFor after that thou wel deservest\nOf yifte, thou miht be the bet;\nFor that good holde I wel beset,\nFor why thou miht the betre fare;\nThanne is no wisdom forto spare.\nFor thus men sein, in every nede\nHe was wys that ferst made mede;    4720\nFor where as mede mai noght spede,\nI not what helpeth other dede:\nFulofte he faileth of his game\nThat wol with ydel hand reclame\nHis hauk, as many a nyce doth.\nForthi, mi Sone, tell me soth\nAnd sei the trouthe, if thou hast be\nUnto thy love or skars or fre.\nMi fader, it hath stonde thus,\nThat if the tresor of Cresus    4730\nAnd al the gold Octovien,\nForth with the richesse Yndien\nOf Perles and of riche stones,\nWere al togedre myn at ones,\nI sette it at nomore acompte\nThan wolde a bare straw amonte,\nTo yive it hire al in a day,\nBe so that to that suete may\nI myhte like or more or lesse.\nAnd thus be cause of my scarsnesse    4740\nYe mai wel understonde and lieve\nThat I schal noght the worse achieve\nThe pourpos which is in my thoght.\nBot yit I yaf hir nevere noght,\nNe therto dorste a profre make;\nFor wel I wot sche wol noght take,\nAnd yive wol sche noght also,\nSche is eschu of bothe tuo.\nAnd this I trowe be the skile\nTowardes me, for sche ne wile    4750\nThat I have eny cause of hope,\nNoght also mochel as a drope.\nBot toward othre, as I mai se,\nSche takth and yifth in such degre,\nThat as be weie of frendlihiede\nSche can so kepe hir wommanhiede,\nThat every man spekth of hir wel.\nBot sche wole take of me no del,\nAnd yit sche wot wel that I wolde\nYive and do bothe what I scholde    4760\nTo plesen hire in al my myht:\nBe reson this wot every wyht,\nFor that mai be no weie asterte,\nTher sche is maister of the herte,\nSche mot be maister of the good.\nFor god wot wel that al my mod\nAnd al min herte and al mi thoght\nAnd al mi good, whil I have oght,\nAls freliche as god hath it yive,\nIt schal ben hires, while I live,    4770\nRiht as hir list hirself commande.\nSo that it nedeth no demande,\nTo axe of me if I be scars\nTo love, for as to tho pars\nI wole ansuere and seie no.\nMi Sone, that is riht wel do.\nFor often times of scarsnesse\nIt hath be sen, that for the lesse\nIs lost the more, as thou schalt hiere\nA tale lich to this matiere.    4780\nSkarsnesse and love acorden nevere,\nFor every thing is wel the levere,\nWhan that a man hath boght it diere:\nAnd forto speke in this matiere,\nFor sparinge of a litel cost\nFulofte time a man hath lost\nThe large cote for the hod.\nWhat man that scars is of his good\nAnd wol noght yive, he schal noght take:\nWith yifte a man mai undertake    4790\nThe hihe god to plese and queme,\nWith yifte a man the world mai deme;\nFor every creature bore,\nIf thou him yive, is glad therfore,\nAnd every gladschipe, as I finde,\nIs confort unto loves kinde\nAnd causeth ofte a man to spede.\nSo was he wys that ferst yaf mede,\nFor mede kepeth love in house;\nBot wher the men ben coveitouse    4800\nAnd sparen forto yive a part,\nThei knowe noght Cupides art:\nFor his fortune and his aprise\nDesdeigneth alle coveitise\nAnd hateth alle nygardie.\nAnd forto loke of this partie,\nA soth ensample, hou it is so,\nI finde write of Babio;\nWhich hadde a love at his menage,\nTher was non fairere of hire age,    4810\nAnd hihte Viola be name;\nWhich full of youthe and ful of game\nWas of hirself, and large and fre,\nBot such an other chinche as he\nMen wisten noght in al the lond,\nAnd hadde affaited to his hond\nHis servant, the which Spodius\nWas hote. And in this wise thus\nThe worldes good of sufficance\nWas had, bot likinge and plesance,    4820\nOf that belongeth to richesse\nOf love, stod in gret destresse;\nSo that this yonge lusty wyht\nOf thing which fell to loves riht\nWas evele served overal,\nThat sche was wo bego withal,\nTil that Cupide and Venus eke\nA medicine for the seke\nOrdeigne wolden in this cas.\nSo as fortune thanne was,    4830\nOf love upon the destine\nIt fell, riht as it scholde be,\nA freissh, a fre, a frendly man\nThat noght of Avarice can,\nWhich Croceus be name hihte,\nToward this swete caste his sihte,\nAnd ther sche was cam in presence.\nSche sih him large of his despence,\nAnd amorous and glad of chiere,\nSo that hir liketh wel to hiere    4840\nThe goodly wordes whiche he seide;\nAnd therupon of love he preide,\nOf love was al that he mente,\nTo love and for sche scholde assente,\nHe yaf hire yiftes evere among.\nBot for men sein that mede is strong,\nIt was wel seene at thilke tyde;\nFor as it scholde of ryht betyde,\nThis Viola largesce hath take\nAnd the nygard sche hath forsake:    4850\nOf Babio sche wol no more,\nFor he was grucchende everemore,\nTher was with him non other fare\nBot forto prinche and forto spare,\nOf worldes muk to gete encress.\nSo goth the wrecche loveles,\nBejaped for his Skarcete,\nAnd he that large was and fre\nAnd sette his herte to despende,\nThis Croceus, the bowe bende,    4860\nWhich Venus tok him forto holde,\nAnd schotte als ofte as evere he wolde.\nLo, thus departeth love his lawe,\nThat what man wol noght be felawe\nTo yive and spende, as I thee telle,\nHe is noght worthi forto duelle\nIn loves court to be relieved.\nForthi, my Sone, if I be lieved,\nThou schalt be large of thi despence.\nMi fader, in mi conscience    4870\nIf ther be eny thing amis,\nI wol amende it after this,\nToward mi love namely.\nMi Sone, wel and redely\nThou seist, so that wel paid withal\nI am, and forthere if I schal\nUnto thi schrifte specefie\nOf Avarices progenie\nWhat vice suieth after this,\nThou schalt have wonder hou it is,    4880\nAmong the folk in eny regne\nThat such a vice myhte regne,\nWhich is comun at alle assaies,\nAs men mai finde nou adaies.\nThe vice lik unto the fend,\nWhich nevere yit was mannes frend,\nAnd cleped is Unkindeschipe,\nOf covine and of felaschipe\nWith Avarice he is withholde.\nHim thenkth he scholde noght ben holde    4890\nUnto the moder which him bar;\nOf him mai nevere man be war,\nHe wol noght knowe the merite,\nFor that he wolde it noght aquite;\nWhich in this world is mochel used,\nAnd fewe ben therof excused.\nTo telle of him is endeles,\nBot this I seie natheles,\nWher as this vice comth to londe,\nTher takth noman his thonk on honde;    4900\nThogh he with alle his myhtes serve,\nHe schal of him no thonk deserve.\nHe takth what eny man wol yive,\nBot whil he hath o day to live,\nHe wol nothing rewarde ayein;\nHe gruccheth forto yive o grein,\nWher he hath take a berne full.\nThat makth a kinde herte dull,\nTo sette his trust in such frendschipe,\nTher as he fint no kindeschipe;    4910\nAnd forto speke wordes pleine,\nThus hiere I many a man compleigne,\nThat nou on daies thou schalt finde\nAt nede fewe frendes kinde;\nWhat thou hast don for hem tofore,\nIt is foryete, as it were lore.\nThe bokes speken of this vice,\nAnd telle hou god of his justice,\nBe weie of kinde and ek nature\nAnd every lifissh creature,    4920\nThe lawe also, who that it kan,\nThei dampnen an unkinde man.\nIt is al on to seie unkinde\nAs thing which don is ayein kinde,\nFor it with kinde nevere stod\nA man to yelden evel for good.\nFor who that wolde taken hede,\nA beste is glad of a good dede,\nAnd loveth thilke creature\nAfter the lawe of his nature    4930\nWhich doth him ese. And forto se\nOf this matiere Auctorite,\nFulofte time it hath befalle;\nWherof a tale amonges alle,\nWhich is of olde ensamplerie,\nI thenke forto specefie.\nTo speke of an unkinde man,\nI finde hou whilom Adrian,\nOf Rome which a gret lord was,\nUpon a day as he per cas    4940\nTo wode in his huntinge wente,\nIt hapneth at a soudein wente,\nAfter his chace as he poursuieth,\nThurgh happ, the which noman eschuieth,\nHe fell unwar into a pet,\nWher that it mihte noght be let.\nThe pet was dep and he fell lowe,\nThat of his men non myhte knowe\nWher he becam, for non was nyh,\nWhich of his fall the meschief syh.    4950\nAnd thus al one ther he lay\nClepende and criende al the day\nFor socour and deliverance,\nTil ayein Eve it fell per chance,\nA while er it began to nyhte,\nA povere man, which Bardus hihte,\nCam forth walkende with his asse,\nAnd hadde gadred him a tasse\nOf grene stickes and of dreie\nTo selle, who that wolde hem beie,    4960\nAs he which hadde no liflode,\nBot whanne he myhte such a lode\nTo toune with his Asse carie.\nAnd as it fell him forto tarie\nThat ilke time nyh the pet,\nAnd hath the trusse faste knet,\nHe herde a vois, which cride dimme,\nAnd he his Ere to the brimme\nHath leid, and herde it was a man,\nWhich seide, \u201cHa, help hier Adrian,    4970\nAnd I wol yiven half mi good.\u201d\nThe povere man this understod,\nAs he that wolde gladly winne,\nAnd to this lord which was withinne\nHe spak and seide, \u201cIf I thee save,\nWhat sikernesse schal I have\nOf covenant, that afterward\nThou wolt me yive such reward\nAs thou behihtest nou tofore?\u201d\nThat other hath his othes swore    4980\nBe hevene and be the goddes alle,\nIf that it myhte so befalle\nThat he out of the pet him broghte,\nOf all the goodes whiche he oghte\nHe schal have evene halvendel.\nThis Bardus seide he wolde wel;\nAnd with this word his Asse anon\nHe let untrusse, and therupon\nDoun goth the corde into the pet,\nTo which he hath at ende knet    4990\nA staf, wherby, he seide, he wolde\nThat Adrian him scholde holde.\nBot it was tho per chance falle,\nInto that pet was also falle\nAn Ape, which at thilke throwe,\nWhan that the corde cam doun lowe,\nAl sodeinli therto he skipte\nAnd it in bothe hise armes clipte.\nAnd Bardus with his Asse anon\nHim hath updrawe, and he is gon.    5000\nBut whan he sih it was an Ape,\nHe wende al hadde ben a jape\nOf faierie, and sore him dradde:\nAnd Adrian eftsone gradde\nFor help, and cride and preide faste,\nAnd he eftsone his corde caste;\nBot whan it cam unto the grounde,\nA gret Serpent it hath bewounde,\nThe which Bardus anon up drouh.\nAnd thanne him thoghte wel ynouh,    5010\nIt was fantosme, bot yit he herde\nThe vois, and he therto ansuerde,\n\u201cWhat wiht art thou in goddes name?\u201d\n\u201cI am,\u201d quod Adrian, \u201cthe same,\nWhos good thou schalt have evene half.\u201d\nQuod Bardus, \u201cThanne a goddes half\nThe thridde time assaie I schal\u201d:\nAnd caste his corde forth withal\nInto the pet, and whan it cam\nTo him, this lord of Rome it nam,    5020\nAnd therupon him hath adresced,\nAnd with his hand fulofte blessed,\nAnd thanne he bad to Bardus hale.\nAnd he, which understod his tale,\nBetwen him and his Asse al softe\nHath drawe and set him up alofte\nWithouten harm al esely.\nHe seith noght ones \u201cgrant merci,\u201d\nBot strauhte him forth to the cite,\nAnd let this povere Bardus be.    5030\nAnd natheles this simple man\nHis covenant, so as he can,\nHath axed; and that other seide,\nIf so be that he him umbreide\nOf oght that hath be speke or do,\nIt schal ben venged on him so,\nThat him were betre to be ded.\nAnd he can tho non other red,\nBut on his asse ayein he caste\nHis trusse, and hieth homward faste:    5040\nAnd whan that he cam hom to bedde,\nHe tolde his wif hou that he spedde.\nBot finaly to speke oght more\nUnto this lord he dradde him sore,\nSo that a word ne dorste he sein:\nAnd thus upon the morwe ayein,\nIn the manere as I recorde,\nForth with his Asse and with his corde\nTo gadre wode, as he dede er,\nHe goth; and whan that he cam ner    5050\nUnto the place where he wolde,\nHe hath his Ape anon beholde,\nWhich hadde gadred al aboute\nOf stickes hiere and there a route,\nAnd leide hem redy to his hond,\nWherof he made his trosse and bond;\nFro dai to dai and in this wise\nThis Ape profreth his servise,\nSo that he hadde of wode ynouh.\nUpon a time and as he drouh    5060\nToward the wode, he sih besyde\nThe grete gastli Serpent glyde,\nTil that sche cam in his presence,\nAnd in hir kinde a reverence\nSche hath him do, and forth withal\nA Ston mor briht than a cristall\nOut of hir mouth tofore his weie\nSche let doun falle, and wente aweie,\nFor that he schal noght ben adrad.\nTho was this povere Bardus glad,    5070\nThonkende god, and to the Ston\nHe goth an takth it up anon,\nAnd hath gret wonder in his wit\nHou that the beste him hath aquit,\nWher that the mannes Sone hath failed,\nFor whom he hadde most travailed.\nBot al he putte in goddes hond,\nAnd torneth hom, and what he fond\nUnto his wif he hath it schewed;\nAnd thei, that weren bothe lewed,    5080\nAcorden that he scholde it selle.\nAnd he no lengere wolde duelle,\nBot forth anon upon the tale\nThe Ston he profreth to the sale;\nAnd riht as he himself it sette,\nThe jueler anon forth fette\nThe gold and made his paiement,\nTherof was no delaiement.\nThus whan this Ston was boght and sold,\nHomward with joie manyfold    5090\nThis Bardus goth; and whan he cam\nHom to his hous and that he nam\nHis gold out of his Purs, withinne\nHe fond his Ston also therinne,\nWherof for joie his herte pleide,\nUnto his wif and thus he seide,\n\u201cLo, hier my gold, lo, hier mi Ston!\u201d\nHis wif hath wonder therupon,\nAnd axeth him hou that mai be.\n\u201cNou be mi trouthe I not,\u201d quod he,    5100\n\u201cBot I dar swere upon a bok,\nThat to my Marchant I it tok,\nAnd he it hadde whan I wente:\nSo knowe I noght to what entente\nIt is nou hier, bot it be grace.\nForthi tomorwe in other place\nI wole it fonde forto selle,\nAnd if it wol noght with him duelle,\nBot crepe into mi purs ayein,\nThan dar I saufly swere and sein,    5110\nIt is the vertu of the Ston.\u201d\nThe morwe cam, and he is gon\nTo seche aboute in other stede\nHis Ston to selle, and he so dede,\nAnd lefte it with his chapman there.\nBot whan that he cam elleswhere,\nIn presence of his wif at hom,\nOut of his Purs and that he nom\nHis gold, he fond his Ston withal:\nAnd thus it fell him overal,    5120\nWhere he it solde in sondri place,\nSuch was the fortune and the grace.\nBot so wel may nothing ben hidd,\nThat it nys ate laste kidd:\nThis fame goth aboute Rome\nSo ferforth, that the wordes come\nTo themperour Justinian;\nAnd he let sende for the man,\nAnd axede him hou that it was.\nAnd Bardus tolde him al the cas,    5130\nHou that the worm and ek the beste,\nAlthogh thei maden no beheste,\nHis travail hadden wel aquit;\nBot he which hadde a mannes wit,\nAnd made his covenant be mouthe\nAnd swor therto al that he couthe\nTo parte and yiven half his good,\nHath nou foryete hou that it stod,\nAs he which wol no trouthe holde.\nThis Emperour al that he tolde    5140\nHath herd, and thilke unkindenesse\nHe seide he wolde himself redresse.\nAnd thus in court of juggement\nThis Adrian was thanne assent,\nAnd the querele in audience\nDeclared was in the presence\nOf themperour and many mo;\nWherof was mochel speche tho\nAnd gret wondringe among the press.\nBot ate laste natheles    5150\nFor the partie which hath pleigned\nThe lawe hath diemed and ordeigned\nBe hem that were avised wel,\nThat he schal have the halvendel\nThurghout of Adrianes good.\nAnd thus of thilke unkinde blod\nStant the memoire into this day,\nWherof that every wysman may\nEnsamplen him, and take in mynde\nWhat schame it is to ben unkinde;    5160\nAyein the which reson debateth,\nAnd every creature it hateth.\nForthi, mi Sone, in thin office\nI rede fle that ilke vice.\nFor riht as the Cronique seith\nOf Adrian, hou he his feith\nForyat for worldes covoitise,\nFulofte in such a maner wise\nOf lovers nou a man mai se\nFull manye that unkinde be:    5170\nFor wel behote and evele laste\nThat is here lif; for ate laste,\nWhan that thei have here wille do,\nHere love is after sone ago.\nWhat seist thou, Sone, to this cas?\nMi fader, I wol seie Helas,\nThat evere such a man was bore,\nWhich whan he hath his trouthe suore\nAnd hath of love what he wolde,\nThat he at eny time scholde    5180\nEvere after in his herte finde\nTo falsen and to ben unkinde.\nBot, fader, as touchende of me,\nI mai noght stonde in that degre;\nFor I tok nevere of love why,\nThat I ne mai wel go therby\nAnd do my profit elles where,\nFor eny sped I finde there.\nI dar wel thenken al aboute,\nBot I ne dar noght speke it oute;    5190\nAnd if I dorste, I wolde pleigne,\nThat sche for whom I soffre peine\nAnd love hir evere aliche hote,\nThat nouther yive ne behote\nIn rewardinge of mi servise\nIt list hire in no maner wise.\nI wol noght say that sche is kinde,\nAnd forto sai sche is unkinde,\nThat dar I noght; bot god above,\nWhich demeth every herte of love,    5200\nHe wot that on myn oghne side\nSchal non unkindeschipe abide:\nIf it schal with mi ladi duelle,\nTherof dar I nomore telle.\nNou, goode fader, as it is,\nTell me what thenketh you of this.\nMi Sone, of that unkindeschipe,\nThe which toward thi ladischipe\nThou pleignest, for sche wol thee noght,\nThou art to blamen of that thoght.    5210\nFor it mai be that thi desir,\nThogh it brenne evere as doth the fyr,\nPer cas to hire honour missit,\nOr elles time com noght yit,\nWhich standt upon thi destine:\nForthi, mi Sone, I rede thee,\nThenk wel, what evere the befalle;\nFor noman hath his lustes alle.\nBot as thou toldest me before\nThat thou to love art noght forswore,    5220\nAnd hast don non unkindenesse,\nThou miht therof thi grace blesse:\nAnd lef noght that continuance;\nFor ther mai be no such grevance\nTo love, as is unkindeschipe.\nWherof to kepe thi worschipe,\nSo as these olde bokes tale,\nI schal thee telle a redi tale:\nNou herkne and be wel war therby,\nFor I wol telle it openly.    5230\nMynos, as telleth the Poete,\nThe which whilom was king of Crete,\nA Sone hadde and Androchee\nHe hihte: and so befell that he\nUnto Athenes forto lere\nWas send, and so he bar him there,\nFor that he was of hih lignage,\nSuch pride he tok in his corage,\nThat he foryeten hath the Scoles,\nAnd in riote among the foles    5240\nHe dede manye thinges wronge;\nAnd useth thilke lif so longe,\nTil ate laste of that he wroghte\nHe fond the meschief which he soghte,\nWherof it fell that he was slain.\nHis fader, which it herde sain,\nWas wroth, and al that evere he mihte,\nOf men of Armes he him dighte\nA strong pouer, and forth he wente\nUnto Athenys, where he brente    5250\nThe pleine contre al aboute:\nThe Cites stode of him in doute,\nAs thei that no defence hadde\nAyein the pouer which he ladde.\nEge\u00fcs, which was there king,\nHis conseil tok upon this thing,\nFor he was thanne in the Cite:\nSo that of pes into tretee\nBetwen Mynos and Ege\u00fcs\nThei felle, and ben acorded thus;    5260\nThat king Mynos fro yer to yeere\nReceive schal, as thou schalt here,\nOut of Athenys for truage\nOf men that were of myhti Age\nPersones nyne, of whiche he schal\nHis wille don in special\nFor vengance of his Sones deth.\nNon other grace ther ne geth,\nBot forto take the juise;\nAnd that was don in such a wise,    5270\nWhich stod upon a wonder cas.\nFor thilke time so it was,\nWherof that men yit rede and singe,\nKing Mynos hadde in his kepinge\nA cruel Monstre, as seith the geste:\nFor he was half man and half beste,\nAnd Minotaurus he was hote,\nWhich was begete in a riote\nUpon Pasiphe, his oghne wif,\nWhil he was oute upon the strif    5280\nOf thilke grete Siege at Troie.\nBot sche, which lost hath alle joie,\nWhan that sche syh this Monstre bore,\nBad men ordeigne anon therfore:\nAnd fell that ilke time thus,\nTher was a Clerk, on Dedalus,\nWhich hadde ben of hire assent\nOf that hir world was so miswent;\nAnd he made of his oghne wit,\nWherof the remembrance is yit,    5290\nFor Minotaure such an hous,\nWhich was so strange and merveilous,\nThat what man that withinne wente,\nTher was so many a sondri wente,\nThat he ne scholde noght come oute,\nBut gon amased al aboute.\nAnd in this hous to loke and warde\nWas Minotaurus put in warde,\nThat what lif that therinne cam,\nOr man or beste, he overcam    5300\nAnd slow, and fedde him therupon;\nAnd in this wise many on\nOut of Athenys for truage\nDevoured weren in that rage.\nFor every yeer thei schope hem so,\nThei of Athenys, er thei go\nToward that ilke wofull chance,\nAs it was set in ordinance,\nUpon fortune here lot thei caste;\nTil that These\u00fcs ate laste,    5310\nWhich was the kinges Sone there,\nAmonges othre that ther were\nIn thilke yeer, as it befell,\nThe lot upon his chance fell.\nHe was a worthi kniht withalle;\nAnd whan he sih this chance falle,\nHe ferde as thogh he tok non hiede,\nBot al that evere he mihte spiede,\nWith him and with his felaschipe\nForth into Crete he goth be Schipe;    5320\nWher that the king Mynos he soghte,\nAnd profreth all that he him oghte\nUpon the point of here acord.\nThis sterne king, this cruel lord\nTok every day on of the Nyne,\nAnd put him to the discipline\nOf Minotaure, to be devoured;\nBot These\u00fcs was so favoured,\nThat he was kept til ate laste.\nAnd in the meene while he caste    5330\nWhat thing him were best to do:\nAnd fell that Adriagne tho,\nWhich was the dowhter of Mynos,\nAnd hadde herd the worthi los\nOf These\u00fcs and of his myht,\nAnd syh he was a lusti kniht,\nHire hole herte on him sche leide,\nAnd he also of love hir preide,\nSo ferforth that thei were al on.\nAnd sche ordeigneth thanne anon    5340\nIn what manere he scholde him save,\nAnd schop so that sche dede him have\nA clue of thred, of which withinne\nFerst ate dore he schal beginne\nWith him to take that on ende,\nThat whan he wolde ayeinward wende,\nHe mihte go the same weie.\nAnd over this, so as I seie,\nOf pich sche tok him a pelote,\nThe which he scholde into the throte    5350\nOf Minotaure caste rihte:\nSuch wepne also for him sche dighte,\nThat he be reson mai noght faile\nTo make an ende of his bataile;\nFor sche him tawhte in sondri wise,\nTil he was knowe of thilke emprise,\nHou he this beste schulde quelle.\nAnd thus, schort tale forto telle,\nSo as this Maide him hadde tawht,\nThese\u00fcs with this Monstre fawht,    5360\nSmot of his hed, the which he nam,\nAnd be the thred, so as he cam,\nHe goth ayein, til he were oute.\nTho was gret wonder al aboute:\nMynos the tribut hath relessed,\nAnd so was al the werre cessed\nBetwen Athene and hem of Crete.\nBot now to speke of thilke suete,\nWhos beaute was withoute wane,\nThis faire Maiden Adriane,    5370\nWhan that sche sih These\u00fcs sound,\nWas nevere yit upon the ground\nA gladder wyht that sche was tho.\nThese\u00fcs duelte a dai or tuo\nWher that Mynos gret chiere him dede:\nThese\u00fcs in a prive stede\nHath with this Maiden spoke and rouned,\nThat sche to him was abandouned\nIn al that evere that sche couthe,\nSo that of thilke lusty youthe    5380\nAl prively betwen hem tweie\nThe ferste flour he tok aweie.\nFor he so faire tho behihte\nThat evere, whil he live mihte,\nHe scholde hire take for his wif,\nAnd as his oghne hertes lif\nHe scholde hire love and trouthe bere;\nAnd sche, which mihte noght forbere,\nSo sore loveth him ayein,\nThat what as evere he wolde sein    5390\nWith al hire herte sche believeth.\nAnd thus his pourpos he achieveth,\nSo that assured of his trouthe\nWith him sche wente, and that was routhe.\nFedra hire yonger Soster eke,\nA lusti Maide, a sobre, a meke,\nFulfild of alle curtesie,\nFor Sosterhode and compainie\nOf love, which was hem betuene,\nTo sen hire Soster mad a queene,    5400\nHire fader lefte and forth sche wente\nWith him, which al his ferste entente\nForyat withinne a litel throwe,\nSo that it was al overthrowe,\nWhan sche best wende it scholde stonde.\nThe Schip was blowe fro the londe,\nWherin that thei seilende were;\nThis Adriagne hath mochel fere\nOf that the wynd so loude bleu,\nAs sche which of the See ne kneu,    5410\nAnd preide forto reste a whyle.\nAnd so fell that upon an yle,\nWhich Chyo hihte, thei ben drive,\nWhere he to hire his leve hath yive\nThat sche schal londe and take hire reste.\nBot that was nothing for the beste:\nFor whan sche was to londe broght,\nSche, which that time thoghte noght\nBot alle trouthe, and tok no kepe,\nHath leid hire softe forto slepe,    5420\nAs sche which longe hath ben forwacched;\nBot certes sche was evele macched\nAnd fer from alle loves kinde;\nFor more than the beste unkinde\nThese\u00fcs, which no trouthe kepte,\nWhil that this yonge ladi slepte,\nFulfild of his unkindeschipe\nHath al foryete the goodschipe\nWhich Adriane him hadde do,\nAnd bad unto the Schipmen tho    5430\nHale up the seil and noght abyde,\nAnd forth he goth the same tyde\nToward Athene, and hire alonde\nHe lefte, which lay nyh the stronde\nSlepende, til that sche awok.\nBot whan that sche cast up hire lok\nToward the stronde and sih no wyht,\nHire herte was so sore aflyht,\nThat sche ne wiste what to thinke,\nBot drouh hire to the water brinke,    5440\nWher sche behield the See at large.\nSche sih no Schip, sche sih no barge\nAls ferforth as sche mihte kenne:\n\u201cHa lord,\u201d sche seide, \u201cwhich a Senne,\nAs al the world schal after hiere,\nUpon this woful womman hiere\nThis worthi kniht hath don and wroght!\nI wende I hadde his love boght,\nAnd so deserved ate nede,\nWhan that he stod upon his drede,    5450\nAnd ek the love he me behihte.\nIt is gret wonder hou he mihte\nTowardes me nou ben unkinde,\nAnd so to lete out of his mynde\nThing which he seide his oghne mouth.\nBot after this whan it is couth\nAnd drawe into the worldes fame,\nIt schal ben hindringe of his name:\nFor wel he wot and so wot I,\nHe yaf his trouthe bodily,    5460\nThat he myn honour scholde kepe.\u201d\nAnd with that word sche gan to wepe,\nAnd sorweth more than ynouh:\nHire faire tresces sche todrouh,\nAnd with hirself tok such a strif,\nThat sche betwen the deth and lif\nSwounende lay fulofte among.\nAnd al was this on him along,\nWhich was to love unkinde so,\nWherof the wrong schal everemo    5470\nStonde in Cronique of remembrance.\nAnd ek it asketh a vengance\nTo ben unkinde in loves cas,\nSo as These\u00fcs thanne was,\nAl thogh he were a noble kniht;\nFor he the lawe of loves riht\nForfeted hath in alle weie,\nThat Adriagne he putte aweie,\nWhich was a gret unkinde dede:\nAnd after this, so as I rede,    5480\nFedra, the which hir Soster is,\nHe tok in stede of hire, and this\nFel afterward to mochel teene.\nFor thilke vice of which I meene,\nUnkindeschipe, where it falleth,\nThe trouthe of mannes herte it palleth,\nThat he can no good dede aquite:\nSo mai he stonde of no merite\nTowardes god, and ek also\nMen clepen him the worldes fo;    5490\nFor he nomore than the fend\nUnto non other man is frend,\nBot al toward himself al one.\nForthi, mi Sone, in thi persone\nThis vice above all othre fle.\nMi fader, as ye techen me,\nI thenke don in this matiere.\nBot over this nou wolde I hiere,\nWherof I schal me schryve more.\nMi goode Sone, and for thi lore,    5500\nAfter the reule of coveitise\nI schal the proprete devise\nOf every vice by and by.\nNou herkne and be wel war therby.\nIn the lignage of Avarice,\nMi Sone, yit ther is a vice,\nHis rihte name it is Ravine,\nWhich hath a route of his covine.\nRavine among the maistres duelleth,\nAnd with his servantz, as men telleth,    5510\nExtorcion is nou withholde:\nRavine of othre mennes folde\nMakth his larder and paieth noght;\nFor wher as evere it mai be soght,\nIn his hous ther schal nothing lacke,\nAnd that fulofte abyth the packe\nOf povere men that duelle aboute.\nThus stant the comun poeple in doute,\nWhich can do non amendement;\nFor whanne him faileth paiement,    5520\nRavine makth non other skile,\nBot takth be strengthe what he wile.\nSo ben ther in the same wise\nLovers, as I thee schal devise,\nThat whan noght elles mai availe,\nAnon with strengthe thei assaile\nAnd gete of love the sesine,\nWhan thei se time, be Ravine.\nForthi, mi Sone, schrif thee hier,\nIf thou hast ben a Raviner    5530\nOf love.\nCertes, fader, no:\nFor I mi ladi love so,\nThat thogh I were as was Pompeie,\nThat al the world me wolde obeie,\nOr elles such as Alisandre,\nI wolde noght do such a sklaundre;\nIt is no good man, which so doth.\nIn good feith, Sone, thou seist soth:\nFor he that wole of pourveance\nBe such a weie his lust avance,    5540\nHe schal it after sore abie,\nBot if these olde ensamples lie.\nNou, goode fader, tell me on,\nSo as ye cunne manyon,\nTouchende of love in this matiere.\nNou list, mi Sone, and thou schalt hiere,\nSo as it hath befalle er this,\nIn loves cause hou that it is\nA man to take be Ravine\nThe preie which is femeline.    5550\nTher was a real noble king,\nAnd riche of alle worldes thing,\nWhich of his propre enheritance\nAthenes hadde in governance,\nAnd who so thenke therupon,\nHis name was king Pandion.\nTuo douhtres hadde he be his wif,\nThe whiche he lovede as his lif;\nThe ferste douhter Progne hihte,\nAnd the secounde, as sche wel mihte,    5560\nWas cleped faire Philomene,\nTo whom fell after mochel tene.\nThe fader of his pourveance\nHis doughter Progne wolde avance,\nAnd yaf hire unto mariage\nA worthi king of hih lignage,\nA noble kniht eke of his hond,\nSo was he kid in every lond,\nOf Trace he hihte Tere\u00fcs;\nThe clerk Ovide telleth thus.    5570\nThis Tere\u00fcs his wif hom ladde,\nA lusti lif with hire he hadde;\nTil it befell upon a tyde,\nThis Progne, as sche lay him besyde,\nBethoughte hir hou it mihte be\nThat sche hir Soster myhte se,\nAnd to hir lord hir will sche seide,\nWith goodly wordes and him preide\nThat sche to hire mihte go:\nAnd if it liked him noght so,    5580\nThat thanne he wolde himselve wende,\nOr elles be som other sende,\nWhich mihte hire diere Soster griete,\nAnd schape hou that thei mihten miete.\nHir lord anon to that he herde\nYaf his acord, and thus ansuerde:\n\u201cI wole,\u201d he seide, \u201cfor thi sake\nThe weie after thi Soster take\nMiself, and bringe hire, if I may.\u201d\nAnd sche with that, there as he lay,    5590\nBegan him in hire armes clippe,\nAnd kist him with hir softe lippe,\nAnd seide, \u201cSire, grant mercy.\u201d\nAnd he sone after was redy,\nAnd tok his leve forto go;\nIn sori time dede he so.\nThis Tere\u00fcs goth forth to Schipe\nWith him and with his felaschipe;\nBe See the rihte cours he nam,\nInto the contre til he cam,    5600\nWher Philomene was duellinge,\nAnd of hir Soster the tidinge\nHe tolde, and tho thei weren glade,\nAnd mochel joie of him thei made.\nThe fader and the moder bothe\nTo leve here douhter weren lothe,\nBot if thei weren in presence;\nAnd natheles at reverence\nOf him, that wolde himself travaile,\nThei wolden noght he scholde faile    5610\nOf that he preide, and yive hire leve:\nAnd sche, that wolde noght beleve,\nIn alle haste made hire yare\nToward hir Soster forto fare,\nWith Tere\u00fcs and forth sche wente.\nAnd he with al his hole entente,\nWhan sche was fro hir frendes go,\nAssoteth of hire love so,\nHis yhe myhte he noght withholde,\nThat he ne moste on hir beholde;    5620\nAnd with the sihte he gan desire,\nAnd sette his oghne herte on fyre;\nAnd fyr, whan it to tow aprocheth,\nTo him anon the strengthe acrocheth,\nTil with his hete it be devoured,\nThe tow ne mai noght be socoured.\nAnd so that tirant raviner,\nWhan that sche was in his pouer,\nAnd he therto sawh time and place,\nAs he that lost hath alle grace,    5630\nForyat he was a wedded man,\nAnd in a rage on hire he ran,\nRiht as a wolf which takth his preie.\nAnd sche began to crie and preie,\n\u201cO fader, o mi moder diere,\nNou help!\u201d Bot thei ne mihte it hiere,\nAnd sche was of to litel myht\nDefense ayein so ruide a knyht\nTo make, whanne he was so wod\nThat he no reson understod,    5640\nBot hield hire under in such wise,\nThat sche ne myhte noght arise,\nBot lay oppressed and desesed,\nAs if a goshauk hadde sesed\nA brid, which dorste noght for fere\nRemue: and thus this tirant there\nBeraft hire such thing as men sein\nMai neveremor be yolde ayein,\nAnd that was the virginite:\nOf such Ravine it was pite.    5650\nBot whan sche to hirselven com,\nAnd of hir meschief hiede nom,\nAnd knew hou that sche was no maide,\nWith wofull herte thus sche saide,\n\u201cO thou of alle men the worste,\nWher was ther evere man that dorste\nDo such a dede as thou hast do?\nThat dai schal falle, I hope so,\nThat I schal telle out al mi fille,\nAnd with mi speche I schal fulfille    5660\nThe wyde world in brede and lengthe.\nThat thou hast do to me be strengthe,\nIf I among the poeple duelle,\nUnto the poeple I schal it telle;\nAnd if I be withinne wall\nOf Stones closed, thanne I schal\nUnto the Stones clepe and crie,\nAnd tellen hem thi felonie;\nAnd if I to the wodes wende,\nTher schal I tellen tale and ende,    5670\nAnd crie it to the briddes oute,\nThat thei schul hiere it al aboute.\nFor I so loude it schal reherce,\nThat my vois schal the hevene perce,\nThat it schal soune in goddes Ere.\nHa, false man, where is thi fere?\nO mor cruel than eny beste,\nHou hast thou holden thi beheste\nWhich thou unto my Soster madest?\nO thou, which alle love ungladest,    5680\nAnd art ensample of alle untrewe,\nNou wolde god mi Soster knewe,\nOf thin untrouthe, hou that it stod!\u201d\nAnd he than as a Lyon wod\nWith hise unhappi handes stronge\nHire cauhte be the tresses longe,\nWith whiche he bond ther bothe hire armes,\nThat was a fieble dede of armes,\nAnd to the grounde anon hire caste,\nAnd out he clippeth also faste    5690\nHire tunge with a peire scheres.\nSo what with blod and what with teres\nOut of hire yhe and of hir mouth,\nHe made hire faire face uncouth:\nSche lay swounende unto the deth,\nTher was unethes eny breth;\nBot yit whan he hire tunge refte,\nA litel part therof belefte,\nBot sche with al no word mai soune,\nBot chitre and as a brid jargoune.    5700\nAnd natheles that wode hound\nHir bodi hent up fro the ground,\nAnd sente hir there as be his wille\nSche scholde abyde in prison stille\nFor everemo: bot nou tak hiede\nWhat after fell of this misdede.\nWhanne al this meschief was befalle,\nThis Tere\u00fcs, that foule him falle,\nUnto his contre hom he tyh;\nAnd whan he com his paleis nyh,    5710\nHis wif al redi there him kepte.\nWhan he hir sih, anon he wepte,\nAnd that he dede for deceite,\nFor sche began to axe him streite,\n\u201cWher is mi Soster?\u201d And he seide\nThat sche was ded; and Progne abreide,\nAs sche that was a wofull wif,\nAnd stod betuen hire deth and lif,\nOf that sche herde such tidinge:\nBot for sche sih hire lord wepinge,    5720\nShe wende noght bot alle trouthe,\nAnd hadde wel the more routhe.\nThe Perles weren tho forsake\nTo hire, and blake clothes take;\nAs sche that was gentil and kinde,\nIn worschipe of hir Sostres mynde\nSche made a riche enterement,\nFor sche fond non amendement\nTo syghen or to sobbe more:\nSo was ther guile under the gore.    5730\nNou leve we this king and queene,\nAnd torne ayein to Philomene,\nAs I began to tellen erst.\nWhan sche cam into prison ferst,\nIt thoghte a kinges douhter strange\nTo maken so soudein a change\nFro welthe unto so grete a wo;\nAnd sche began to thenke tho,\nThogh sche be mouthe nothing preide,\nWithinne hir herte thus sche seide:    5740\n\u201cO thou, almyhty Jupiter,\nThat hihe sist and lokest fer,\nThou soffrest many a wrong doinge,\nAnd yit it is noght thi willinge.\nTo thee ther mai nothing ben hid,\nThou wost hou it is me betid:\nI wolde I hadde noght be bore,\nFor thanne I hadde noght forlore\nMi speche and mi virginite.\nBot, goode lord, al is in thee,    5750\nWhan thou therof wolt do vengance\nAnd schape mi deliverance.\u201d\nAnd evere among this ladi wepte,\nAnd thoghte that sche nevere kepte\nTo ben a worldes womman more,\nAnd that sche wissheth everemore.\nBot ofte unto hir Soster diere\nHire herte spekth in this manere,\nAnd seide, \u201cHa, Soster, if ye knewe\nOf myn astat, ye wolde rewe,    5760\nI trowe, and my deliverance\nYe wolde schape, and do vengance\nOn him that is so fals a man:\nAnd natheles, so as I can,\nI wol you sende som tokninge,\nWherof ye schul have knowlechinge\nOf thing I wot, that schal you lothe,\nThe which you toucheth and me bothe.\u201d\nAnd tho withinne a whyle als tyt\nSche waf a cloth of Selk al whyt    5770\nWith lettres and ymagerie,\nIn which was al the felonie,\nWhich Tere\u00fcs to hire hath do;\nAnd lappede it togedre tho\nAnd sette hir signet therupon\nAnd sende it unto Progne anon.\nThe messager which forth it bar,\nWhat it amonteth is noght war;\nAnd natheles to Progne he goth\nAnd prively takth hire the cloth,    5780\nAnd wente ayein riht as he cam,\nThe court of him non hiede nam.\nWhan Progne of Philomene herde,\nSche wolde knowe hou that it ferde,\nAnd opneth that the man hath broght,\nAnd wot therby what hath be wroght\nAnd what meschief ther is befalle.\nIn swoune tho sche gan doun falle,\nAnd efte aros and gan to stonde,\nAnd eft sche takth the cloth on honde,    5790\nBehield the lettres and thymages;\nBot ate laste, \u201cOf suche oultrages,\u201d\nSche seith, \u201cwepinge is noght the bote:\u201d\nAnd swerth, if that sche live mote,\nIt schal be venged otherwise.\nAnd with that sche gan hire avise\nHou ferst sche mihte unto hire winne\nHir Soster, that noman withinne,\nBot only thei that were suore,\nIt scholde knowe, and schop therfore    5800\nThat Tere\u00fcs nothing it wiste;\nAnd yit riht as hirselven liste,\nHir Soster was delivered sone\nOut of prison, and be the mone\nTo Progne sche was broght be nyhte.\nWhan ech of other hadde a sihte,\nIn chambre, ther thei were al one,\nThei maden many a pitous mone;\nBot Progne most of sorwe made,\nWhich sihe hir Soster pale and fade    5810\nAnd specheles and deshonoured,\nOf that sche hadde be defloured;\nAnd ek upon hir lord sche thoghte,\nOf that he so untreuly wroghte\nAnd hadde his espousaile broke.\nSche makth a vou it schal be wroke,\nAnd with that word sche kneleth doun\nWepinge in gret devocioun:\nUnto Cupide and to Venus\nSche preide, and seide thanne thus:    5820\n\u201cO ye, to whom nothing asterte\nOf love mai, for every herte\nYe knowe, as ye that ben above\nThe god and the goddesse of love;\nYe witen wel that evere yit\nWith al mi will and al my wit,\nSith ferst ye schopen me to wedde,\nThat I lay with mi lord abedde,\nI have be trewe in mi degre,\nAnd evere thoghte forto be,    5830\nAnd nevere love in other place,\nBot al only the king of Trace,\nWhich is mi lord and I his wif.\nBot nou allas this wofull strif!\nThat I him thus ayeinward finde\nThe most untrewe and most unkinde\nThat evere in ladi armes lay.\nAnd wel I wot that he ne may\nAmende his wrong, it is so gret;\nFor he to lytel of me let,    5840\nWhan he myn oughne Soster tok,\nAnd me that am his wif forsok.\u201d\nLo, thus to Venus and Cupide\nSche preide, and furthermor sche cride\nUnto Appollo the hiheste,\nAnd seide, \u201cO myghti god of reste,\nThou do vengance of this debat.\nMi Soster and al hire astat\nThou wost, and hou sche hath forlore\nHir maidenhod, and I therfore    5850\nIn al the world schal bere a blame\nOf that mi Soster hath a schame,\nThat Tere\u00fcs to hire I sente:\nAnd wel thou wost that myn entente\nWas al for worschipe and for goode.\nO lord, that yifst the lives fode\nTo every wyht, I prei thee hiere\nThes wofull Sostres that ben hiere,\nAnd let ous noght to the ben lothe;\nWe ben thin oghne wommen bothe.\u201d    5860\nThus pleigneth Progne and axeth wreche,\nAnd thogh hire Soster lacke speche,\nTo him that alle thinges wot\nHire sorwe is noght the lasse hot:\nBot he that thanne had herd hem tuo,\nHim oughte have sorwed everemo\nFor sorwe which was hem betuene.\nWith signes pleigneth Philomene,\nAnd Progne seith, \u201cIt schal be wreke,\nThat al the world therof schal speke.\u201d    5870\nAnd Progne tho seknesse feigneth,\nWherof unto hir lord sche pleigneth,\nAnd preith sche moste hire chambres kepe,\nAnd as hir liketh wake and slepe.\nAnd he hire granteth to be so;\nAnd thus togedre ben thei tuo,\nThat wolde him bot a litel good.\nNou herk hierafter hou it stod\nOf wofull auntres that befelle:\nThes Sostres, that ben bothe felle,\u2014    5880\nAnd that was noght on hem along,\nBot onliche on the grete wrong\nWhich Tere\u00fcs hem hadde do,\u2014\nThei schopen forto venge hem tho.\nThis Tere\u00fcs be Progne his wif\nA Sone hath, which as his lif\nHe loveth, and Ithis he hihte:\nHis moder wiste wel sche mihte\nDo Tere\u00fcs no more grief\nThan sle this child, which was so lief.    5890\nThus sche, that was, as who seith, mad\nOf wo, which hath hir overlad,\nWithoute insihte of moderhede\nForyat pite and loste drede,\nAnd in hir chambre prively\nThis child withouten noise or cry\nSche slou, and hieu him al to pieces:\nAnd after with diverse spieces\nThe fleissh, whan it was so toheewe,\nSche takth, and makth therof a sewe,    5900\nWith which the fader at his mete\nWas served, til he hadde him ete;\nThat he ne wiste hou that it stod,\nBot thus his oughne fleissh and blod\nHimself devoureth ayein kinde,\nAs he that was tofore unkinde.\nAnd thanne, er that he were arise,\nFor that he scholde ben agrise,\nTo schewen him the child was ded,\nThis Philomene tok the hed    5910\nBetwen tuo disshes, and al wrothe\nTho comen forth the Sostres bothe,\nAnd setten it upon the bord.\nAnd Progne tho began the word,\nAnd seide, \u201cO werste of alle wicke,\nOf conscience whom no pricke\nMai stere, lo, what thou hast do!\nLo, hier ben nou we Sostres tuo;\nO Raviner, lo hier thi preie,\nWith whom so falsliche on the weie    5920\nThou hast thi tirannye wroght.\nLo, nou it is somdel aboght,\nAnd bet it schal, for of thi dede\nThe world schal evere singe and rede\nIn remembrance of thi defame:\nFor thou to love hast do such schame,\nThat it schal nevere be foryete.\u201d\nWith that he sterte up fro the mete,\nAnd schof the bord unto the flor,\nAnd cauhte a swerd anon and suor    5930\nThat thei scholde of his handes dye.\nAnd thei unto the goddes crie\nBegunne with so loude a stevene,\nThat thei were herd unto the hevene;\nAnd in a twinclinge of an yhe\nThe goddes, that the meschief syhe,\nHere formes changen alle thre.\nEchon of hem in his degre\nWas torned into briddes kinde;\nDiverseliche, as men mai finde,    5940\nAfter thastat that thei were inne,\nHere formes were set atwinne.\nAnd as it telleth in the tale,\nThe ferst into a nyhtingale\nWas schape, and that was Philomene,\nWhich in the wynter is noght sene,\nFor thanne ben the leves falle\nAnd naked ben the buisshes alle.\nFor after that sche was a brid,\nHir will was evere to ben hid,    5950\nAnd forto duelle in prive place,\nThat noman scholde sen hir face\nFor schame, which mai noght be lassed,\nOf thing that was tofore passed,\nWhan that sche loste hir maidenhiede:\nFor evere upon hir wommanhiede,\nThogh that the goddes wolde hire change,\nSche thenkth, and is the more strange,\nAnd halt hir clos the wyntres day.\nBot whan the wynter goth away,    5960\nAnd that Nature the goddesse\nWole of hir oughne fre largesse\nWith herbes and with floures bothe\nThe feldes and the medwes clothe,\nAnd ek the wodes and the greves\nBen heled al with grene leves,\nSo that a brid hire hyde mai,\nBetwen Averil and March and Maii,\nSche that the wynter hield hir clos,\nFor pure schame and noght aros,    5970\nWhan that sche seth the bowes thikke,\nAnd that ther is no bare sticke,\nBot al is hid with leves grene,\nTo wode comth this Philomene\nAnd makth hir ferste yeres flyht;\nWher as sche singeth day and nyht,\nAnd in hir song al openly\nSche makth hir pleignte and seith, \u201cO why,\nO why ne were I yit a maide?\u201d\nFor so these olde wise saide,    5980\nWhich understoden what sche mente,\nHire notes ben of such entente.\nAnd ek thei seide hou in hir song\nSche makth gret joie and merthe among,\nAnd seith, \u201cHa, nou I am a brid,\nHa, nou mi face mai ben hid:\nThogh I have lost mi Maidenhede,\nSchal noman se my chekes rede.\u201d\nThus medleth sche with joie wo\nAnd with hir sorwe merthe also,    5990\nSo that of loves maladie\nSche makth diverse melodie,\nAnd seith love is a wofull blisse,\nA wisdom which can noman wisse,\nA lusti fievere, a wounde softe:\nThis note sche reherceth ofte\nTo hem whiche understonde hir tale.\nNou have I of this nyhtingale,\nWhich erst was cleped Philomene,\nTold al that evere I wolde mene,    6000\nBothe of hir forme and of hir note,\nWherof men mai the storie note.\nAnd of hir Soster Progne I finde,\nHou sche was torned out of kinde\nInto a Swalwe swift of winge,\nWhich ek in wynter lith swounynge,\nTher as sche mai nothing be sene:\nBot whan the world is woxe grene\nAnd comen is the Somertide,\nThan fleth sche forth and ginth to chide,    6010\nAnd chitreth out in hir langage\nWhat falshod is in mariage,\nAnd telleth in a maner speche\nOf Tere\u00fcs the Spousebreche.\nSche wol noght in the wodes duelle,\nFor sche wolde openliche telle;\nAnd ek for that sche was a spouse,\nAmong the folk sche comth to house,\nTo do thes wyves understonde\nThe falshod of hire housebonde,    6020\nThat thei of hem be war also,\nFor ther ben manye untrewe of tho.\nThus ben the Sostres briddes bothe,\nAnd ben toward the men so lothe,\nThat thei ne wole of pure schame\nUnto no mannes hand be tame;\nFor evere it duelleth in here mynde\nOf that thei founde a man unkinde,\nAnd that was false Tere\u00fcs.\nIf such on be amonges ous    6030\nI not, bot his condicion\nMen sein in every region\nWithinne toune and ek withoute\nNou regneth comunliche aboute.\nAnd natheles in remembrance\nI wol declare what vengance\nThe goddes hadden him ordeined,\nOf that the Sostres hadden pleigned:\nFor anon after he was changed\nAnd from his oghne kinde stranged,    6040\nA lappewincke mad he was,\nAnd thus he hoppeth on the gras,\nAnd on his hed ther stant upriht\nA creste in tokne he was a kniht;\nAnd yit unto this dai men seith,\nA lappewincke hath lore his feith\nAnd is the brid falseste of alle.\nBewar, mi Sone, er thee so falle;\nFor if thou be of such covine,\nTo gete of love be Ravine    6050\nThi lust, it mai thee falle thus,\nAs it befell of Tere\u00fcs.\nMi fader, goddes forebode!\nMe were levere be fortrode\nWith wilde hors and be todrawe,\nEr I ayein love and his lawe\nDede eny thing or loude or stille,\nWhich were noght mi ladi wille.\nMen sein that every love hath drede;\nSo folweth it that I hire drede,    6060\nFor I hire love, and who so dredeth,\nTo plese his love and serve him nedeth.\nThus mai ye knowen be this skile\nThat no Ravine don I wile\nAyein hir will be such a weie;\nBot while I live, I wol obeie\nAbidinge on hire courtesie,\nIf eny merci wolde hir plie.\nForthi, mi fader, as of this\nI wot noght I have don amis:    6070\nBot furthermore I you beseche,\nSom other point that ye me teche,\nAnd axeth forth, if ther be auht,\nThat I mai be the betre tauht.\nWhan Covoitise in povere astat\nStant with himself upon debat\nThurgh lacke of his misgovernance,\nThat he unto his sustienance\nNe can non other weie finde\nTo gete him good, thanne as the blinde,    6080\nWhich seth noght what schal after falle,\nThat ilke vice which men calle\nOf Robberie, he takth on honde;\nWherof be water and be londe\nOf thing which othre men beswinke\nHe get him cloth and mete and drinke.\nHim reccheth noght what he beginne,\nThurgh thefte so that he mai winne:\nForthi to maken his pourchas\nHe lith awaitende on the pas,    6090\nAnd what thing that he seth ther passe,\nHe takth his part, or more or lasse,\nIf it be worthi to be take.\nHe can the packes wel ransake,\nSo prively berth non aboute\nHis gold, that he ne fint it oute,\nOr other juel, what it be;\nHe takth it as his proprete.\nIn wodes and in feldes eke\nThus Robberie goth to seke,    6100\nWher as he mai his pourpos finde.\nAnd riht so in the same kinde,\nMy goode Sone, as thou miht hiere,\nTo speke of love in the matiere\nAnd make a verrai resemblance,\nRiht as a thief makth his chevance\nAnd robbeth mennes good aboute\nIn wode and field, wher he goth oute,\nSo be ther of these lovers some,\nIn wylde stedes wher thei come    6110\nAnd finden there a womman able,\nAnd therto place covenable,\nWithoute leve, er that thei fare,\nThei take a part of that chaffare:\nYee, though sche were a Scheperdesse,\nYit wol the lord of wantounesse\nAssaie, althogh sche be unmete,\nFor other mennes good is swete.\nBot therof wot nothing the wif\nAt hom, which loveth as hir lif    6120\nHir lord, and sitt alday wisshinge\nAfter hir lordes hom comynge:\nBot whan that he comth hom at eve,\nAnon he makth his wif beleve,\nFor sche noght elles scholde knowe:\nHe telth hire hou his hunte hath blowe,\nAnd hou his houndes have wel runne,\nAnd hou ther schon a merye Sunne,\nAnd hou his haukes flowen wel;\nBot he wol telle her nevere a diel    6130\nHou he to love untrewe was,\nOf that he robbede in the pas,\nAnd tok his lust under the schawe\nAyein love and ayein his lawe.\nWhich thing, mi Sone, I thee forbede,\nFor it is an ungoodly dede.\nFor who that takth be Robberie\nHis love, he mai noght justefie\nHis cause, and so fulofte sithe\nFor ones that he hath be blithe    6140\nHe schal ben after sory thries.\nEnsample of suche Robberies\nI finde write, as thou schalt hiere,\nAcordende unto this matiere.\nI rede hou whilom was a Maide,\nThe faireste, as Ovide saide,\nWhich was in hire time tho;\nAnd sche was of the chambre also\nOf Pallas, which is the goddesse\nAnd wif to Marte, of whom prouesse    6150\nIs yove to these worthi knihtes.\nFor he is of so grete mihtes,\nThat he governeth the bataille;\nWithouten him may noght availe\nThe stronge hond, bot he it helpe;\nTher mai no knyht of armes yelpe,\nBot he feihte under his banere.\nBot nou to speke of mi matiere,\nThis faire, freisshe, lusti mai,\nAl one as sche wente on a dai    6160\nUpon the stronde forto pleie,\nTher cam Neptunus in the weie,\nWhich hath the See in governance;\nAnd in his herte such plesance\nHe tok, whan he this Maide sih,\nThat al his herte aros on hih,\nFor he so sodeinliche unwar\nBehield the beaute that sche bar.\nAnd caste anon withinne his herte\nThat sche him schal no weie asterte,    6170\nBot if he take in avantage\nFro thilke maide som pilage,\nNoght of the broches ne the Ringes,\nBot of some othre smale thinges\nHe thoghte parte, er that sche wente;\nAnd hire in bothe hise armes hente,\nAnd putte his hond toward the cofre,\nWher forto robbe he made a profre,\nThat lusti tresor forto stele,\nWhich passeth othre goodes fele    6180\nAnd cleped is the maidenhede,\nWhich is the flour of wommanhede.\nThis Maiden, which Cornix be name\nWas hote, dredende alle schame,\nSih that sche mihte noght debate,\nAnd wel sche wiste he wolde algate\nFulfille his lust of Robberie,\nAnon began to wepe and crie,\nAnd seide, \u201cO Pallas, noble queene,\nScheu nou thi myht and let be sene,    6190\nTo kepe and save myn honour:\nHelp, that I lese noght mi flour,\nWhich nou under thi keie is loke.\u201d\nThat word was noght so sone spoke,\nWhan Pallas schop recoverir\nAfter the will and the desir\nOf hire, which a Maiden was,\nAnd sodeinliche upon this cas\nOut of hire wommanisshe kinde\nInto a briddes like I finde    6200\nSche was transformed forth withal,\nSo that Neptunus nothing stal\nOf such thing as he wolde have stole.\nWith fetheres blake as eny cole\nOut of hise armes in a throwe\nSche flih before his yhe a Crowe;\nWhich was to hire a more delit,\nTo kepe hire maidenhede whit\nUnder the wede of fethers blake,\nIn Perles whyte than forsake    6210\nThat no lif mai restore ayein.\nBot thus Neptune his herte in vein\nHath upon Robberie sett;\nThe bridd is flowe and he was let,\nThe faire Maide him hath ascaped,\nWherof for evere he was bejaped\nAnd scorned of that he hath lore.\nMi Sone, be thou war therfore\nThat thou no maidenhode stele,\nWherof men sen deseses fele    6220\nAldai befalle in sondri wise;\nSo as I schal thee yit devise\nAn other tale therupon,\nWhich fell be olde daies gon.\nKing Lichaon upon his wif\nA dowhter hadde, a goodly lif,\nA clene Maide of worthi fame,\nCalistona whos rihte name\nWas cleped, and of many a lord\nSche was besoght, bot hire acord    6230\nTo love myhte noman winne,\nAs sche which hath no lust therinne;\nBot swor withinne hir herte and saide\nThat sche wolde evere ben a Maide.\nWherof to kepe hireself in pes,\nWith suche as Amadriades\nWere cleped, wodemaydes, tho,\nAnd with the Nimphes ek also\nUpon the spring of freisshe welles\nSche schop to duelle and nagher elles.    6240\nAnd thus cam this Calistona\nInto the wode of Tegea,\nWher sche virginite behihte\nUnto Diane, and therto plihte\nHer trouthe upon the bowes grene,\nTo kepe hir maidenhode clene.\nWhich afterward upon a day\nWas priveliche stole away;\nFor Jupiter thurgh his queintise\nFrom hire it tok in such a wise,    6250\nThat sodeinliche forth withal\nHire wombe aros and sche toswal,\nSo that it mihte noght ben hidd.\nAnd therupon it is betidd,\nDiane, which it herde telle,\nIn prive place unto a welle\nWith Nimphes al a compainie\nWas come, and in a ragerie\nSche seide that sche bathe wolde,\nAnd bad that every maide scholde    6260\nWith hire al naked bathe also.\nAnd tho began the prive wo,\nCalistona wax red for schame;\nBot thei that knewe noght the game,\nTo whom no such thing was befalle,\nAnon thei made hem naked alle,\nAs thei that nothing wolden hyde:\nBot sche withdrouh hire evere asyde,\nAnd natheles into the flod,\nWher that Diane hirselve stod,    6270\nSche thoghte come unaperceived.\nBot therof sche was al deceived;\nFor whan sche cam a litel nyh,\nAnd that Diane hire wombe syh,\nSche seide, \u201cAwey, thou foule beste,\nFor thin astat is noght honeste\nThis chaste water forto touche;\nFor thou hast take such a touche,\nWhich nevere mai ben hol ayein.\u201d\nAnd thus goth sche which was forlein    6280\nWith schame, and fro the Nimphes fledde,\nTil whanne that nature hire spedde,\nThat of a Sone, which Archas\nWas named, sche delivered was.\nAnd tho Juno, which was the wif\nOf Jupiter, wroth and hastif,\nIn pourpos forto do vengance\nCam forth upon this ilke chance,\nAnd to Calistona sche spak,\nAnd sette upon hir many a lak,    6290\nAnd seide, \u201cHa, nou thou art atake,\nThat thou thi werk myht noght forsake.\nHa, thou ungoodlich ypocrite,\nHou thou art gretly forto wyte!\nBot nou thou schalt ful sore abie\nThat ilke stelthe and micherie,\nWhich thou hast bothe take and do;\nWherof thi fader Lichao\nSchal noght be glad, whan he it wot,\nOf that his dowhter was so hot,    6300\nThat sche hath broke hire chaste avou.\nBot I thee schal chastise nou;\nThi grete beaute schal be torned,\nThurgh which that thou hast be mistorned,\nThi large frount, thin yhen greie,\nI schal hem change in other weie,\nAnd al the feture of thi face\nIn such a wise I schal deface,\nThat every man thee schal forbere.\u201d\nWith that the liknesse of a bere    6310\nSche tok and was forschape anon.\nWithinne a time and therupon\nBefell that with a bowe on honde,\nTo hunte and gamen forto fonde,\nInto that wode goth to pleie\nHir Sone Archas, and in his weie\nIt hapneth that this bere cam.\nAnd whan that sche good hiede nam,\nWher that he stod under the bowh,\nSche kneu him wel and to him drouh;    6320\nFor thogh sche hadde hire forme lore,\nThe love was noght lost therfore\nWhich kinde hath set under his lawe.\nWhan sche under the wodesschawe\nHire child behield, sche was so glad,\nThat sche with bothe hire armes sprad,\nAs thogh sche were in wommanhiede,\nToward him cam, and tok non hiede\nOf that he bar a bowe bent.\nAnd he with that an Arwe hath hent    6330\nAnd gan to teise it in his bowe,\nAs he that can non other knowe,\nBot that it was a beste wylde.\nBot Jupiter, which wolde schylde\nThe Moder and the Sone also,\nOrdeineth for hem bothe so,\nThat thei for evere were save.\nBot thus, mi Sone, thou myht have\nEnsample, hou that it is to fle\nTo robbe the virginite    6340\nOf a yong innocent aweie:\nAnd overthis be other weie,\nIn olde bokes as I rede,\nSuch Robberie is forto drede,\nAnd nameliche of thilke good\nWhich every womman that is good\nDesireth forto kepe and holde,\nAs whilom was be daies olde.\nFor if thou se mi tale wel\nOf that was tho, thou miht somdiel    6350\nOf old ensample taken hiede,\nHou that the flour of maidenhiede\nWas thilke time holde in pris.\nAnd so it was, and so it is,\nAnd so it schal for evere stonde:\nAnd for thou schalt it understonde,\nNou herkne a tale next suiende,\nHou maidenhod is to commende.\nOf Rome among the gestes olde\nI finde hou that Valerie tolde    6360\nThat what man tho was Emperour\nOf Rome, he scholde don honour\nTo the virgine, and in the weie,\nWher he hire mette, he scholde obeie\nIn worschipe of virginite,\nWhich tho was of gret dignite.\nNoght onliche of the wommen tho,\nBot of the chaste men also\nIt was commended overal:\nAnd forto speke in special    6370\nTouchende of men, ensample I finde,\nPhyryns, which was of mannes kinde\nAbove alle othre the faireste\nOf Rome and ek the comelieste,\nThat wel was hire which him mihte\nBeholde and have of him a sihte.\nThus was he tempted ofte sore;\nBot for he wolde be nomore\nAmong the wommen so coveited,\nThe beaute of his face streited    6380\nHe hath, and threste out bothe hise yhen,\nThat alle wommen whiche him syhen\nThanne afterward, of him ne roghte:\nAnd thus his maidehiede he boghte.\nSo mai I prove wel forthi,\nAbove alle othre under the Sky,\nWho that the vertus wolde peise,\nVirginite is forto preise,\nWhich, as thapocalips recordeth,\nTo Crist in hevene best acordeth.    6390\nSo mai it schewe wel therfore,\nAs I have told it hier tofore,\nIn hevene and ek in Erthe also\nIt is accept to bothe tuo.\nAnd if I schal more over this\nDeclare what this vertu is,\nI finde write upon this thing\nOf Valentinian the king\nAnd Emperour be thilke daies,\nA worthi knyht at alle assaies,    6400\nHou he withoute Mariage\nWas of an hundred wynter Age,\nAnd hadde ben a worthi kniht\nBothe of his lawe and of his myht.\nBot whan men wolde his dedes peise\nAnd his knyhthode of Armes preise,\nOf that he dede with his hondes,\nWhan he the kinges and the londes\nTo his subjeccion put under,\nOf al that pris hath he no wonder,    6410\nFor he it sette of non acompte,\nAnd seide al that may noght amonte\nAyeins o point which he hath nome,\nThat he his fleissh hath overcome:\nHe was a virgine, as he seide;\nOn that bataille his pris he leide.\nLo nou, my Sone, avise thee.\nYee, fader, al this wel mai be,\nBot if alle othre dede so,\nThe world of men were sone go:    6420\nAnd in the lawe a man mai finde,\nHou god to man be weie of kinde\nHath set the world to multeplie;\nAnd who that wol him justefie,\nIt is ynouh to do the lawe.\nAnd natheles youre goode sawe\nIs good to kepe, who so may,\nI wol noght therayein seie nay.\nMi Sone, take it as I seie;\nIf maidenhod be take aweie    6430\nWithoute lawes ordinance,\nIt mai noght failen of vengance.\nAnd if thou wolt the sothe wite,\nBehold a tale which is write,\nHou that the King Agamenon,\nWhan he the Cite of Lesbon\nHath wonne, a Maiden ther he fond,\nWhich was the faireste of the Lond\nIn thilke time that men wiste.\nHe tok of hire what him liste    6440\nOf thing which was most precious,\nWherof that sche was dangerous.\nThis faire Maiden cleped is\nCriseide, douhter of Crisis,\nWhich was that time in special\nOf thilke temple principal,\nWher Phebus hadde his sacrifice,\nSo was it wel the more vice.\nAgamenon was thanne in weie\nTo Troieward, and tok aweie    6450\nThis Maiden, which he with him ladde,\nSo grete a lust in hire he hadde.\nBot Phebus, which hath gret desdeign\nOf that his Maiden was forlein,\nAnon as he to Troie cam,\nVengance upon this dede he nam\nAnd sende a comun pestilence.\nThei soghten thanne here evidence\nAnd maden calculacion,\nTo knowe in what condicion    6460\nThis deth cam in so sodeinly;\nAnd ate laste redyly\nThe cause and ek the man thei founde:\nAnd forth withal the same stounde\nAgamenon opposed was,\nWhich hath beknowen al the cas\nOf the folie which he wroghte.\nAnd therupon mercy thei soghte\nToward the god in sondri wise\nWith preiere and with sacrifise,    6470\nThe Maide and hom ayein thei sende,\nAnd yive hire good ynouh to spende\nFor evere whil sche scholde live:\nAnd thus the Senne was foryive\nAnd al the pestilence cessed.\nLo, what it is to ben encressed\nOf love which is evele wonne.\nIt were betre noght begonne\nThan take a thing withoute leve,\nWhich thou most after nedes leve,    6480\nAnd yit have malgre forth withal.\nForthi to robben overal\nIn loves cause if thou beginne,\nI not what ese thou schalt winne.\nMi Sone, be wel war of this,\nFor thus of Robberie it is.\nMi fader, youre ensamplerie\nIn loves cause of Robberie\nI have it riht wel understonde.\nBot overthis, hou so it stonde,    6490\nYit wolde I wite of youre aprise\nWhat thing is more of Covoitise.\nWith Covoitise yit I finde\nA Servant of the same kinde,\nWhich Stelthe is hote, and Mecherie\nWith him is evere in compainie.\nOf whom if I schal telle soth,\nHe stalketh as a Pocok doth,\nAnd takth his preie so covert,\nThat noman wot it in apert.    6500\nFor whan he wot the lord from home,\nThan wol he stalke aboute and rome;\nAnd what thing he fint in his weie,\nWhan that he seth the men aweie,\nHe stelth it and goth forth withal,\nThat therof noman knowe schal.\nAnd ek fulofte he goth a nyht\nWithoute Mone or sterreliht,\nAnd with his craft the dore unpiketh,\nAnd takth therinne what him liketh:    6510\nAnd if the dore be so schet,\nThat he be of his entre let,\nHe wole in ate wyndou crepe,\nAnd whil the lord is faste aslepe,\nHe stelth what thing as him best list,\nAnd goth his weie er it be wist.\nFulofte also be lyhte of day\nYit wole he stele and make assay;\nUnder the cote his hond he put,\nTil he the mannes Purs have cut,    6520\nAnd rifleth that he fint therinne.\nAnd thus he auntreth him to winne,\nAnd berth an horn and noght ne bloweth,\nFor noman of his conseil knoweth;\nWhat he mai gete of his Michinge,\nIt is al bile under the winge.\nAnd as an hound that goth to folde\nAnd hath ther taken what he wolde,\nHis mouth upon the gras he wypeth,\nAnd so with feigned chiere him slypeth,    6530\nThat what as evere of schep he strangle,\nTher is noman therof schal jangle,\nAs forto knowen who it dede;\nRiht so doth Stelthe in every stede,\nWhere as him list his preie take.\nHe can so wel his cause make\nAnd so wel feigne and so wel glose,\nThat ther ne schal noman suppose,\nBot that he were an innocent,\nAnd thus a mannes yhe he blent:    6540\nSo that this craft I mai remene\nWithouten help of eny mene.\nTher be lovers of that degre,\nWhich al here lust in privete,\nAs who seith, geten al be Stelthe,\nAnd ofte atteignen to gret welthe\nAs for the time that it lasteth.\nFor love awaiteth evere and casteth\nHou he mai stele and cacche his preie,\nWhan he therto mai finde a weie:    6550\nFor be it nyht or be it day,\nHe takth his part, whan that he may,\nAnd if he mai nomore do,\nYit wol he stele a cuss or tuo.\nMi Sone, what seist thou therto?\nTell if thou dedest evere so.\nMi fader, hou?\nMi Sone, thus,\u2014\nIf thou hast stolen eny cuss\nOr other thing which therto longeth,\nFor noman suche thieves hongeth:    6560\nTell on forthi and sei the trouthe.\nMi fader, nay, and that is routhe,\nFor be mi will I am a thief;\nBot sche that is to me most lief,\nYit dorste I nevere in privete\nNoght ones take hire be the kne,\nTo stele of hire or this or that,\nAnd if I dorste, I wot wel what:\nAnd natheles, bot if I lie,\nBe Stelthe ne be Robberie    6570\nOf love, which fell in mi thoght,\nTo hire dede I nevere noght.\nBot as men sein, wher herte is failed,\nTher schal no castell ben assailed;\nBot thogh I hadde hertes ten,\nAnd were als strong as alle men,\nIf I be noght myn oghne man\nAnd dar noght usen that I can,\nI mai miselve noght recovere.\nThogh I be nevere man so povere,    6580\nI bere an herte and hire it is,\nSo that me faileth wit in this,\nHou that I scholde of myn acord\nThe servant lede ayein the lord:\nFor if mi fot wolde awher go,\nOr that min hand wolde elles do,\nWhan that myn herte is therayein,\nThe remenant is al in vein.\nAnd thus me lacketh alle wele,\nAnd yit ne dar I nothing stele    6590\nOf thing which longeth unto love:\nAnd ek it is so hyh above,\nI mai noght wel therto areche,\nBot if so be at time of speche,\nFul selde if thanne I stele may\nA word or tuo and go my way.\nBetwen hire hih astat and me\nComparison ther mai non be,\nSo that I fiele and wel I wot,\nAl is to hevy and to hot    6600\nTo sette on hond withoute leve:\nAnd thus I mot algate leve\nTo stele that I mai noght take,\nAnd in this wise I mot forsake\nTo ben a thief ayein mi wille\nOf thing which I mai noght fulfille.\nFor that Serpent which nevere slepte\nThe flees of gold so wel ne kepte\nIn Colchos, as the tale is told,\nThat mi ladi a thousendfold    6610\nNys betre yemed and bewaked,\nWher sche be clothed or be naked.\nTo kepe hir bodi nyht and day,\nSche hath a wardein redi ay,\nWhich is so wonderful a wyht,\nThat him ne mai no mannes myht\nWith swerd ne with no wepne daunte,\nNe with no sleihte of charme enchaunte,\nWherof he mihte be mad tame,\nAnd Danger is his rihte name;    6620\nWhich under lock and under keie,\nThat noman mai it stele aweie,\nHath al the Tresor underfonge\nThat unto love mai belonge.\nThe leste lokinge of hire yhe\nMai noght be stole, if he it syhe;\nAnd who so gruccheth for so lyte,\nHe wolde sone sette a wyte\nOn him that wolde stele more.\nAnd that me grieveth wonder sore,    6630\nFor this proverbe is evere newe,\nThat stronge lokes maken trewe\nOf hem that wolden stele and pyke:\nFor so wel can ther noman slyke\nBe him ne be non other mene,\nTo whom Danger wol yive or lene\nOf that tresor he hath to kepe.\nSo thogh I wolde stalke and crepe,\nAnd wayte on eve and ek on morwe,\nOf Danger schal I nothing borwe,    6640\nAnd stele I wot wel may I noght:\nAnd thus I am riht wel bethoght,\nWhil Danger stant in his office,\nOf Stelthe, which ye clepe a vice,\nI schal be gultif neveremo.\nTherfore I wolde he were ago\nSo fer that I nevere of him herde,\nHou so that afterward it ferde:\nFor thanne I mihte yit per cas\nOf love make som pourchas    6650\nBe Stelthe or be som other weie,\nThat nou fro me stant fer aweie.\nBot, fader, as ye tolde above,\nHou Stelthe goth a nyht for love,\nI mai noght wel that point forsake,\nThat ofte times I ne wake\nOn nyhtes, whan that othre slepe;\nBot hou, I prei you taketh kepe.\nWhan I am loged in such wise\nThat I be nyhte mai arise,    6660\nAt som wyndowe and loken oute\nAnd se the housinge al aboute,\nSo that I mai the chambre knowe\nIn which mi ladi, as I trowe,\nLyth in hir bed and slepeth softe,\nThanne is myn herte a thief fulofte:\nFor there I stonde to beholde\nThe longe nyhtes that ben colde,\nAnd thenke on hire that lyth there.\nAnd thanne I wisshe that I were    6670\nAls wys as was Nectanabus\nOr elles as was Protheus,\nThat couthen bothe of nigromaunce\nIn what liknesse, in what semblaunce,\nRiht as hem liste, hemself transforme:\nFor if I were of such a forme,\nI seie thanne I wolde fle\nInto the chambre forto se\nIf eny grace wolde falle,\nSo that I mihte under the palle    6680\nSom thing of love pyke and stele.\nAnd thus I thenke thoghtes fele,\nAnd thogh therof nothing be soth,\nYit ese as for a time it doth:\nBot ate laste whanne I finde\nThat I am falle into my mynde,\nAnd se that I have stonde longe\nAnd have no profit underfonge,\nThan stalke I to mi bedd withinne.\nAnd this is al that evere I winne    6690\nOf love, whanne I walke on nyht:\nMi will is good, bot of mi myht\nMe lacketh bothe and of mi grace;\nFor what so that mi thoght embrace,\nYit have I noght the betre ferd.\nMi fader, lo, nou have ye herd\nWhat I be Stelthe of love have do,\nAnd hou mi will hath be therto:\nIf I be worthi to penance\nI put it on your ordinance.    6700\nMi Sone, of Stelthe I the behiete,\nThogh it be for a time swete,\nAt ende it doth bot litel good,\nAs be ensample hou that it stod\nWhilom, I mai thee telle nou.\nI preie you, fader, sei me hou.\nMi Sone, of him which goth be daie\nBe weie of Stelthe to assaie,\nIn loves cause and takth his preie,\nOvide seide as I schal seie,    6710\nAnd in his Methamor he tolde\nA tale, which is good to holde.\nThe Poete upon this matiere\nOf Stelthe wrot in this manere.\nVenus, which hath this lawe in honde\nOf thing which mai noght be withstonde,\nAs sche which the tresor to warde\nOf love hath withinne hir warde,\nPhebum to love hath so constreigned,\nThat he withoute reste is peined    6720\nWith al his herte to coveite\nA Maiden, which was warded streyte\nWithinne chambre and kept so clos,\nThat selden was whan sche desclos\nGoth with hir moder forto pleie.\nLeuchotoe, so as men seie,\nThis Maiden hihte, and Orchamus\nHir fader was; and befell thus.\nThis doughter, that was kept so deere,\nAnd hadde be fro yer to yeere    6730\nUnder hir moder discipline\nA clene Maide and a Virgine,\nUpon the whos nativite\nOf comelihiede and of beaute\nNature hath set al that sche may,\nThat lich unto the fresshe Maii,\nWhich othre monthes of the yeer\nSurmonteth, so withoute pier\nWas of this Maiden the feture.\nWherof Phebus out of mesure    6740\nHire loveth, and on every syde\nAwaiteth, if so mai betyde,\nThat he thurgh eny sleihte myhte\nHire lusti maidenhod unrihte,\nThe which were al his worldes welthe.\nAnd thus lurkende upon his stelthe\nIn his await so longe he lai,\nTil it befell upon a dai,\nThat he thurghout hir chambre wall\nCam in al sodeinliche, and stall    6750\nThat thing which was to him so lief.\nBot wo the while, he was a thief!\nFor Venus, which was enemie\nOf thilke loves micherie,\nDiscovereth al the pleine cas\nTo Clymene, which thanne was\nToward Phebus his concubine.\nAnd sche to lette the covine\nOf thilke love, dedli wroth\nTo pleigne upon this Maide goth,    6760\nAnd tolde hire fader hou it stod;\nWherof for sorwe welnyh wod\nUnto hire moder thus he saide:\n\u201cLo, what it is to kepe a Maide!\nTo Phebus dar I nothing speke,\nBot upon hire I schal be wreke,\nSo that these Maidens after this\nMow take ensample, what it is\nTo soffre her maidenhed be stole,\nWherof that sche the deth schal thole.\u201d    6770\nAnd bad with that do make a pet,\nWherinne he hath his douhter set,\nAs he that wol no pite have,\nSo that sche was al quik begrave\nAnd deide anon in his presence.\nBot Phebus, for the reverence\nOf that sche hadde be his love,\nHath wroght thurgh his pouer above,\nThat sche sprong up out of the molde\nInto a flour was named golde,    6780\nWhich stant governed of the Sonne.\nAnd thus whan love is evele wonne,\nFulofte it comth to repentaile.\nMi fader, that is no mervaile,\nWhan that the conseil is bewreid.\nBot ofte time love hath pleid\nAnd stole many a prive game,\nWhich nevere yit cam into blame,\nWhan that the thinges weren hidde.\nBot in youre tale, as it betidde,    6790\nVenus discoverede al the cas,\nAnd ek also brod dai it was,\nWhan Phebus such a Stelthe wroghte,\nWherof the Maide in blame he broghte,\nThat afterward sche was so lore.\nBot for ye seiden nou tofore\nHou stelthe of love goth be nyhte,\nAnd doth hise thinges out of syhte,\nTherof me liste also to hiere\nA tale lich to the matiere,    6800\nWherof I myhte ensample take.\nMi goode Sone, and for thi sake,\nSo as it fell be daies olde,\nAnd so as the Poete it tolde,\nUpon the nyhtes micherie\nNou herkne a tale of Poesie.\nThe myhtieste of alle men\nWhan Hercules with Eolen,\nWhich was the love of his corage,\nTogedre upon a Pelrinage    6810\nTowardes Rome scholden go,\nIt fell hem be the weie so,\nThat thei upon a dai a Cave\nWithinne a roche founden have,\nWhich was real and glorious\nAnd of Entaile curious,\nBe name and Thophis it was hote.\nThe Sonne schon tho wonder hote,\nAs it was in the Somer tyde;\nThis Hercules, which be his syde    6820\nHath Eolen his love there,\nWhan thei at thilke cave were,\nHe seide it thoghte him for the beste\nThat sche hire for the hete reste\nAl thilke day and thilke nyht;\nAnd sche, that was a lusti wyht,\nIt liketh hire al that he seide:\nAnd thus thei duelle there and pleide\nThe longe dai. And so befell,\nThis Cave was under the hell    6830\nOf Tymolus, which was begrowe\nWith vines, and at thilke throwe\nFaunus with Saba the goddesse,\nBe whom the large wildernesse\nIn thilke time stod governed,\nWeere in a place, as I am lerned,\nNyh by, which Bachus wode hihte.\nThis Faunus tok a gret insihte\nOf Eolen, that was so nyh;\nFor whan that he hire beaute syh,    6840\nOut of his wit he was assoted,\nAnd in his herte it hath so noted,\nThat he forsok the Nimphes alle,\nAnd seide he wolde, hou so it falle,\nAssaie an other forto winne;\nSo that his hertes thoght withinne\nHe sette and caste hou that he myhte\nOf love pyke awey be nyhte\nThat he be daie in other wise\nTo stele mihte noght suffise:    6850\nAnd therupon his time he waiteth.\nNou tak good hiede hou love afaiteth\nHim which withal is overcome.\nFaire Eolen, whan sche was come\nWith Hercules into the Cave,\nSche seide him that sche wolde have\nHise clothes of and hires bothe,\nThat ech of hem scholde other clothe.\nAnd al was do riht as sche bad,\nHe hath hire in hise clothes clad    6860\nAnd caste on hire his gulion,\nWhich of the Skyn of a Leoun\nWas mad, as he upon the weie\nIt slouh, and overthis to pleie\nSche tok his grete Mace also\nAnd knet it at hir gerdil tho.\nSo was sche lich the man arraied,\nAnd Hercules thanne hath assaied\nTo clothen him in hire array:\nAnd thus thei jape forth the dai,    6870\nTil that her Souper redy were.\nAnd whan thei hadden souped there,\nThei schopen hem to gon to reste;\nAnd as it thoghte hem for the beste,\nThei bede, as for that ilke nyht,\nTuo sondri beddes to be dyht,\nFor thei togedre ligge nolde,\nBe cause that thei offre wolde\nUpon the morwe here sacrifice.\nThe servantz deden here office    6880\nAnd sondri beddes made anon,\nWherin that thei to reste gon\nEch be himself in sondri place.\nFaire Eole hath set the Mace\nBeside hire beddes hed above,\nAnd with the clothes of hire love\nSche helede al hire bed aboute;\nAnd he, which hadde of nothing doute,\nHire wympel wond aboute his cheke,\nHire kertell and hire mantel eke    6890\nAbrod upon his bed he spredde.\nAnd thus thei slepen bothe abedde;\nAnd what of travail, what of wyn,\nThe servantz lich to drunke Swyn\nBegunne forto route faste.\nThis Faunus, which his Stelthe caste,\nWas thanne come to the Cave,\nAnd fond thei weren alle save\nWithoute noise, and in he wente.\nThe derke nyht his sihte blente,    6900\nAnd yit it happeth him to go\nWhere Eolen abedde tho\nWas leid al one for to slepe;\nBot for he wolde take kepe\nWhos bed it was, he made assai,\nAnd of the Leoun, where it lay,\nThe Cote he fond, and ek he fieleth\nThe Mace, and thanne his herte kieleth,\nThat there dorste he noght abyde,\nBot stalketh upon every side    6910\nAnd soghte aboute with his hond,\nThat other bedd til that he fond,\nWher lai bewympled a visage.\nTho was he glad in his corage,\nFor he hir kertell fond also\nAnd ek hir mantell bothe tuo\nBespred upon the bed alofte.\nHe made him naked thanne, and softe\nInto the bedd unwar he crepte,\nWher Hercules that time slepte,    6920\nAnd wende wel it were sche;\nAnd thus in stede of Eole\nAnon he profreth him to love.\nBut he, which felte a man above,\nThis Hercules, him threw to grounde\nSo sore, that thei have him founde\nLiggende there upon the morwe;\nAnd tho was noght a litel sorwe,\nThat Faunus of himselve made,\nBot elles thei were alle glade    6930\nAnd lowhen him to scorne aboute:\nSaba with Nimphis al a route\nCam doun to loke hou that he ferde,\nAnd whan that thei the sothe herde,\nHe was bejaped overal.\nMi Sone, be thou war withal\nTo seche suche mecheries,\nBot if thou have the betre aspies,\nIn aunter if the so betyde\nAs Faunus dede thilke tyde,    6940\nWherof thou miht be schamed so.\nMin holi fader, certes no.\nBot if I hadde riht good leve,\nSuch mecherie I thenke leve:\nMi feinte herte wol noght serve;\nFor malgre wolde I noght deserve\nIn thilke place wher I love.\nBot for ye tolden hier above\nOf Covoitise and his pilage,\nIf ther be more of that lignage,    6950\nWhich toucheth to mi schrifte, I preie\nThat ye therof me wolde seie,\nSo that I mai the vice eschuie.\nMi Sone, if I be order suie\nThe vices, as thei stonde arowe,\nOf Covoitise thou schalt knowe\nTher is yit on, which is the laste;\nIn whom ther mai no vertu laste,\nFor he with god himself debateth,\nWherof that al the hevene him hateth.    6960\nThe hihe god, which alle goode\nPourveied hath for mannes fode\nOf clothes and of mete and drinke,\nBad Adam that he scholde swinke\nTo geten him his sustienance:\nAnd ek he sette an ordinance\nUpon the lawe of Moises,\nThat though a man be haveles,\nYit schal he noght be thefte stele.\nBot nou adaies ther ben fele,    6970\nThat wol no labour undertake,\nBot what thei mai be Stelthe take\nThei holde it sikerliche wonne.\nAnd thus the lawe is overronne,\nWhich god hath set, and namely\nWith hem that so untrewely\nThe goodes robbe of holi cherche.\nThe thefte which thei thanne werche\nBe name is cleped Sacrilegge,\nAyein the whom I thenke alegge.    6980\nOf his condicion to telle,\nWhich rifleth bothe bok and belle,\nSo forth with al the remenant\nTo goddes hous appourtenant,\nWher that he scholde bidde his bede,\nHe doth his thefte in holi stede,\nAnd takth what thing he fint therinne:\nFor whan he seth that he mai winne,\nHe wondeth for no cursednesse,\nThat he ne brekth the holinesse    6990\nAnd doth to god no reverence;\nFor he hath lost his conscience,\nThat though the Prest therfore curse,\nHe seith he fareth noght the wurse.\nAnd forto speke it otherwise,\nWhat man that lasseth the franchise\nAnd takth of holi cherche his preie,\nI not what bedes he schal preie.\nWhan he fro god, which hath yive al,\nThe Pourpartie in special,    7000\nWhich unto Crist himself is due,\nBenymth, he mai noght wel eschue\nThe peine comende afterward;\nFor he hath mad his foreward\nWith Sacrilegge forto duelle,\nWhich hath his heritage in helle.\nAnd if we rede of tholde lawe,\nI finde write, in thilke dawe\nOf Princes hou ther weren thre\nCoupable sore in this degre.    7010\nThat on of hem was cleped thus,\nThe proude king Antiochus;\nThat other Nabuzardan hihte,\nWhich of his crualte behyhte\nThe temple to destruie and waste,\nAnd so he dede in alle haste;\nThe thridde, which was after schamed,\nWas Nabugodonosor named,\nAnd he Jerusalem putte under,\nOf Sacrilegge and many a wonder    7020\nThere in the holi temple he wroghte,\nWhich Baltazar his heir aboghte,\nWhan Mane, Techel, Phares write\nWas on the wal, as thou miht wite,\nSo as the bible it hath declared.\nBot for al that it is noght spared\nYit nou aday, that men ne pile,\nAnd maken argument and skile\nTo Sacrilegge as it belongeth,\nFor what man that ther after longeth,    7030\nHe takth non hiede what he doth.\nAnd riht so, forto telle soth,\nIn loves cause if I schal trete,\nTher ben of suche smale and grete:\nIf thei no leisir fynden elles,\nThei wol noght wonden for the belles,\nNe thogh thei sen the Prest at masse;\nThat wol thei leten overpasse.\nIf that thei finde here love there,\nThei stonde and tellen in hire Ere,    7040\nAnd axe of god non other grace,\nWhyl thei ben in that holi place;\nBot er thei gon som avantage\nTher wol thei have, and som pilage\nOf goodli word or of beheste,\nOr elles thei take ate leste\nOut of hir hand or ring or glove,\nSo nyh the weder thei wol love,\nAs who seith sche schal noght foryete,\nNou I this tokne of hire have gete:    7050\nThus halwe thei the hihe feste.\nSuch thefte mai no cherche areste,\nFor al is leveful that hem liketh,\nTo whom that elles it misliketh.\nAnd ek riht in the selve kinde\nIn grete Cites men mai finde\nThis lusti folk, that make it gay,\nAnd waite upon the haliday:\nIn cherches and in Menstres eke\nThei gon the wommen forto seke,    7060\nAnd wher that such on goth aboute,\nTofore the faireste of the route,\nWher as thei sitten alle arewe,\nTher wol he most    his bodi schewe,\nHis croket kembd and theron set\nA Nouche with a chapelet,\nOr elles on of grene leves,\nWhich late com out of the greves,\nAl for he scholde seme freissh.\nAnd thus he loketh on the fleissh,    7070\nRiht as an hauk which hath a sihte\nUpon the foul, ther he schal lihte;\nAnd as he were of faierie,\nHe scheweth him tofore here yhe\nIn holi place wher thei sitte,\nAl forto make here hertes flitte.\nHis yhe nawher wole abyde,\nBot loke and prie on every syde\nOn hire and hire, as him best lyketh:\nAnd otherwhile among he syketh;    7080\nThenkth on of hem, \u201cThat was for me,\u201d\nAnd so ther thenken tuo or thre,\nAnd yit he loveth non of alle,\nBot wher as evere his chance falle.\nAnd natheles to seie a soth,\nThe cause why that he so doth\nIs forto stele an herte or tuo,\nOut of the cherche er that he go:\nAnd as I seide it hier above,\nAl is that Sacrilege of love;    7090\nFor wel mai be he stelth away\nThat he nevere after yelde may.\nTell me forthi, my Sone, anon,\nHast thou do Sacrilege, or non,\nAs I have said in this manere?\nMi fader, as of this matiere\nI wole you tellen redely\nWhat I have do; bot trewely\nI mai excuse min entente,\nThat nevere I yit to cherche wente    7100\nIn such manere as ye me schryve,\nFor no womman that is on lyve.\nThe cause why I have it laft\nMai be for I unto that craft\nAm nothing able so to stele,\nThogh ther be wommen noght so fele.\nBot yit wol I noght seie this,\nWhan I am ther mi ladi is,\nIn whom lith holly mi querele,\nAnd sche to cherche or to chapele    7110\nWol go to matins or to messe,\u2014\nThat time I waite wel and gesse,\nTo cherche I come and there I stonde,\nAnd thogh I take a bok on honde,\nMi contienance is on the bok,\nBot toward hire is al my lok;\nAnd if so falle that I preie\nUnto mi god, and somwhat seie\nOf Paternoster or of Crede,\nAl is for that I wolde spede,    7120\nSo that mi bede in holi cherche\nTher mihte som miracle werche\nMi ladi herte forto chaunge,\nWhich evere hath be to me so strange.\nSo that al mi devocion\nAnd al mi contemplacion\nWith al min herte and mi corage\nIs only set on hire ymage;\nAnd evere I waite upon the tyde.\nIf sche loke eny thing asyde,    7130\nThat I me mai of hire avise,\nAnon I am with covoitise\nSo smite, that me were lief\nTo ben in holi cherche a thief;\nBot noght to stele a vestement,\nFor that is nothing mi talent,\nBot I wold stele, if that I mihte,\nA glad word or a goodly syhte;\nAnd evere mi service I profre,\nAnd namly whan sche wol gon offre,    7140\nFor thanne I lede hire, if I may,\nFor somwhat wolde I stele away.\nWhan I beclippe hire on the wast,\nYit ate leste I stele a tast,\nAnd otherwhile \u201cgrant mercy\u201d\nSche seith, and so winne I therby\nA lusti touch, a good word eke,\nBot al the remenant to seke\nIs fro mi pourpos wonder ferr.\nSo mai I seie, as I seide er,    7150\nIn holy cherche if that I wowe,\nMy conscience it wolde allowe,\nBe so that up amendement\nI mihte gete assignement\nWher forto spede in other place:\nSuch Sacrilege I holde a grace.\nAnd thus, mi fader, soth to seie,\nIn cherche riht as in the weie,\nIf I mihte oght of love take,\nSuch hansell have I noght forsake.    7160\nBot finali I me confesse,\nTher is in me non holinesse,\nWhil I hire se in eny stede;\nAnd yit, for oght that evere I dede,\nNo Sacrilege of hire I tok,\nBot if it were of word or lok,\nOr elles if that I hir fredde,\nWhan I toward offringe hir ledde,\nTake therof what I take may,\nFor elles bere I noght away:    7170\nFor thogh I wolde oght elles have,\nAlle othre thinges ben so save\nAnd kept with such a privilege,\nThat I mai do no Sacrilege.\nGod wot mi wille natheles,\nThogh I mot nedes kepe pes\nAnd malgre myn so let it passe,\nMi will therto is noght the lasse,\nIf I mihte other wise aweie.\nForthi, mi fader, I you preie,    7180\nTell what you thenketh therupon,\nIf I therof have gult or non.\nThi will, mi Sone, is forto blame,\nThe remenant is bot a game,\nThat I have herd the telle as yit.\nBot tak this lore into thi wit,\nThat alle thing hath time and stede,\nThe cherche serveth for the bede,\nThe chambre is of an other speche.\nBot if thou wistest of the wreche,    7190\nHou Sacrilege it hath aboght,\nThou woldest betre ben bethoght;\nAnd for thou schalt the more amende,\nA tale I wole on the despende.\nTo alle men, as who seith, knowe\nIt is, and in the world thurgh blowe,\nHou that of Troie Lamedon\nTo Hercules and to Jasoun,\nWhan toward Colchos out of Grece\nBe See sailende upon a piece    7200\nOf lond of Troie reste preide,\u2014\nBot he hem wrathfulli congeide:\nAnd for thei founde him so vilein,\nWhan thei come into Grece ayein,\nWith pouer that thei gete myhte\nTowardes Troie thei hem dyhte,\nAnd ther thei token such vengance,\nWherof stant yit the remembrance;\nFor thei destruide king and al,\nAnd leften bot the brente wal.    7210\nThe Grecs of Troiens many slowe\nAnd prisoners thei toke ynowe,\nAmong the whiche ther was on,\nThe kinges doughter Lamedon,\nEsiona, that faire thing,\nWhich unto Thelamon the king\nBe Hercules and be thassent\nOf al the hole parlement\nWas at his wille yove and granted.\nAnd thus hath Grece Troie danted,    7220\nAnd hom thei torne in such manere:\nBot after this nou schalt thou hiere\nThe cause why this tale I telle,\nUpon the chances that befelle.\nKing Lamedon, which deide thus,\nHe hadde a Sone, on Priamus,\nWhich was noght thilke time at hom:\nBot whan he herde of this, he com,\nAnd fond hou the Cite was falle,\nWhich he began anon to walle    7230\nAnd made ther a cite newe,\nThat thei whiche othre londes knewe\nTho seiden, that of lym and Ston\nIn al the world so fair was non.\nAnd on that o side of the toun\nThe king let maken Ylioun,\nThat hihe Tour, that stronge place,\nWhich was adrad of no manace\nOf quarel nor of non engin;\nAnd thogh men wolde make a Myn,    7240\nNo mannes craft it mihte aproche,\nFor it was sett upon a roche.\nThe walles of the toun aboute,\nHem stod of al the world no doute,\nAnd after the proporcion\nSex gates weren of the toun\nOf such a forme, of such entaile,\nThat hem to se was gret mervaile:\nThe diches weren brode and depe,\nA fewe men it mihte kepe    7250\nFrom al the world, as semeth tho,\nBot if the goddes weren fo.\nGret presse unto that cite drouh,\nSo that ther was of poeple ynouh,\nOf Burgeis that therinne duellen;\nTher mai no mannes tunge tellen\nHou that cite was riche of good.\nWhan al was mad and al wel stod,\nKing Priamus tho him bethoghte\nWhat thei of Grece whilom wroghte,    7260\nAnd what was of her swerd devoured,\nAnd hou his Soster deshonoured\nWith Thelamon awey was lad:\nAnd so thenkende he wax unglad,\nAnd sette anon a parlement,\nTo which the lordes were assent.\nIn many a wise ther was spoke,\nHou that thei mihten ben awroke,\nBot ate laste natheles\nThei seiden alle, \u201cAcord and pes.\u201d    7270\nTo setten either part in reste\nIt thoghte hem thanne for the beste\nWith resonable amendement;\nAnd thus was Anthenor forth sent\nTo axe Esionam ayein\nAnd witen what thei wolden sein.\nSo passeth he the See be barge\nTo Grece forto seie his charge,\nThe which he seide redely\nUnto the lordes by and by:    7280\nBot where he spak in Grece aboute,\nHe herde noght bot wordes stoute,\nAnd nameliche of Thelamon;\nThe maiden wolde he noght forgon,\nHe seide, for no maner thing,\nAnd bad him gon hom to his king,\nFor there gat he non amende\nFor oght he couthe do or sende.\nThis Anthenor ayein goth hom\nUnto his king, and whan he com,    7290\nHe tolde in Grece of that he herde,\nAnd hou that Thelamon ansuerde,\nAnd hou thei were at here above,\nThat thei wol nouther pes ne love,\nBot every man schal don his beste.\nBot for men sein that nyht hath reste,\nThe king bethoghte him al that nyht,\nAnd erli, whan the dai was lyht,\nHe tok conseil of this matiere;\nAnd thei acorde in this manere,    7300\nThat he withouten eny lette\nA certein time scholde sette\nOf Parlement to ben avised:\nAnd in the wise it was devised,\nOf parlement he sette a day,\nAnd that was in the Monthe of Maii.\nThis Priamus hadde in his yhte\nA wif, and Hecuba sche hyhte,\nBe whom that time ek hadde he\nOf Sones fyve, and douhtres thre    7310\nBesiden hem, and thritty mo,\nAnd weren knyhtes alle tho,\nBot noght upon his wif begete,\nBot elles where he myhte hem gete\nOf wommen whiche he hadde knowe;\nSuch was the world at thilke throwe:\nSo that he was of children riche,\nAs therof was noman his liche.\nOf Parlement the dai was come,\nTher ben the lordes alle and some;    7320\nTho was pronounced and pourposed,\nAnd al the cause hem was desclosed,\nHou Anthenor in Grece ferde.\nThei seten alle stille and herde,\nAnd tho spak every man aboute:\nTher was alegged many a doute,\nAnd many a proud word spoke also;\nBot for the moste part as tho\nThei wisten noght what was the beste,\nOr forto werre or forto reste.    7330\nBot he that was withoute fere,\nHector, among the lordes there\nHis tale tolde in such a wise,\nAnd seide, \u201cLordes, ye ben wise,\nYe knowen this als wel as I,\nAbove all othre most worthi\nStant nou in Grece the manhode\nOf worthinesse and of knihthode;\nFor who so wole it wel agrope,\nTo hem belongeth al Europe,    7340\nWhich is the thridde parti evene\nOf al the world under the hevene;\nAnd we be bot of folk a fewe.\nSo were it reson forto schewe\nThe peril, er we falle thrinne:\nBetre is to leve, than beginne\nThing which as mai noght ben achieved;\nHe is noght wys that fint him grieved,\nAnd doth so that his grief be more;\nFor who that loketh al tofore    7350\nAnd wol noght se what is behinde,\nHe mai fulofte hise harmes finde:\nWicke is to stryve and have the worse.\nWe have encheson forto corse,\nThis wot I wel, and forto hate\nThe Greks; bot er that we debate\nWith hem that ben of such a myht,\nIt is ful good that every wiht\nBe of himself riht wel bethoght.\nBot as for me this seie I noght;    7360\nFor while that mi lif wol stonde,\nIf that ye taken werre on honde,\nFalle it to beste or to the werste,\nI schal miselven be the ferste\nTo grieven hem, what evere I may.\nI wol noght ones seie nay\nTo thing which that youre conseil demeth,\nFor unto me wel more it quemeth\nThe werre certes than the pes;\nBot this I seie natheles,    7370\nAs me belongeth forto seie.\nNou schape ye the beste weie.\u201d\nWhan Hector hath seid his avis,\nNext after him tho spak Paris,\nWhich was his brother, and alleide\nWhat him best thoghte, and thus he seide:\n\u201cStrong thing it is to soffre wrong,\nAnd suffre schame is more strong,\nBot we have suffred bothe tuo;\nAnd for al that yit have we do    7380\nWhat so we mihte to reforme\nThe pes, whan we in such a forme\nSente Anthenor, as ye wel knowe.\nAnd thei here grete wordes blowe\nUpon her wrongful dedes eke;\nAnd who that wole himself noght meke\nTo pes, and list no reson take,\nMen sein reson him wol forsake:\nFor in the multitude of men\nIs noght the strengthe, for with ten    7390\nIt hath be sen in trew querele\nAyein an hundred false dele,\nAnd had the betre of goddes grace.\nThis hath befalle in many place;\nAnd if it like unto you alle,\nI wolde assaie, hou so it falle,\nOure enemis if I mai grieve;\nFor I have cawht a gret believe\nUpon a point I wol declare.\nThis ender day, as I gan fare    7400\nTo hunte unto the grete hert,\nWhich was tofore myn houndes stert,\nAnd every man went on his syde\nHim to poursuie, and I to ryde\nBegan the chace, and soth to seie,\nWithinne a while out of mi weie\nI rod, and nyste where I was.\nAnd slep me cauhte, and on the gras\nBeside a welle I lay me doun\nTo slepe, and in a visioun    7410\nTo me the god Mercurie cam;\nGoddesses thre with him he nam,\nMinerve, Venus and Juno,\nAnd in his hond an Appel tho\nHe hield of gold with lettres write:\nAnd this he dede me to wite,\nHou that thei putt hem upon me,\nThat to the faireste of hem thre\nOf gold that Appel scholde I yive.\nWith ech of hem tho was I schrive,    7420\nAnd echon faire me behihte;\nBot Venus seide, if that sche mihte\nThat Appel of mi yifte gete,\nSche wolde it neveremor foryete,\nAnd seide hou that in Grece lond\nSche wolde bringe unto myn hond\nOf al this Erthe the faireste;\nSo that me thoghte it for the beste,\nTo hire and yaf that Appel tho.\nThus hope I wel, if that I go,    7430\nThat sche for me wol so ordeine,\nThat thei matiere forto pleigne\nSchul have, er that I come ayein.\nNou have ye herd that I wol sein:\nSey ye what stant in youre avis.\u201d\nAnd every man tho seide his,\nAnd sundri causes thei recorde,\nBot ate laste thei acorde\nThat Paris schal to Grece wende,\nAnd thus the parlement tok ende.    7440\nCassandra, whan sche herde of this,\nThe which to Paris Soster is,\nAnon sche gan to wepe and weile,\nAnd seide, \u201cAllas, what mai ous eile?\nFortune with hire blinde whiel\nNe wol noght lete ous stonde wel:\nFor this I dar wel undertake,\nThat if Paris his weie take,\nAs it is seid that he schal do,\nWe ben for evere thanne undo.\u201d    7450\nThis, which Cassandre thanne hihte,\nIn al the world as it berth sihte,\nIn bokes as men finde write,\nIs that Sibille of whom ye wite,\nThat alle men yit clepen sage.\nWhan that sche wiste of this viage,\nHou Paris schal to Grece fare,\nNo womman mihte worse fare\nNe sorwe more than sche dede;\nAnd riht so in the same stede    7460\nFerde Helenus, which was hir brother,\nOf prophecie and such an other:\nAnd al was holde bot a jape,\nSo that the pourpos which was schape,\nOr were hem lief or were hem loth,\nWas holde, and into Grece goth\nThis Paris with his retenance.\nAnd as it fell upon his chance,\nOf Grece he londeth in an yle,\nAnd him was told the same whyle    7470\nOf folk which he began to freyne,\nTho was in thyle queene Heleyne,\nAnd ek of contres there aboute\nOf ladis many a lusti route,\nWith mochel worthi poeple also.\nAnd why thei comen theder tho,\nThe cause stod in such a wise,\u2014\nFor worschipe and for sacrifise\nThat thei to Venus wolden make,\nAs thei tofore hadde undertake,    7480\nSome of good will, some of beheste,\nFor thanne was hire hihe feste\nWithinne a temple which was there.\nWhan Paris wiste what thei were,\nAnon he schop his ordinance\nTo gon and don his obeissance\nTo Venus on hire holi day,\nAnd dede upon his beste aray.\nWith gret richesse he him behongeth,\nAs it to such a lord belongeth,    7490\nHe was noght armed natheles,\nBot as it were in lond of pes,\nAnd thus he goth forth out of Schipe\nAnd takth with him his felaschipe:\nIn such manere as I you seie\nUnto the temple he hield his weie.\nTydinge, which goth overal\nTo grete and smale, forth withal\nCom to the queenes Ere and tolde\nHou Paris com, and that he wolde    7500\nDo sacrifise to Venus:\nAnd whan sche herde telle thus,\nSche thoghte, hou that it evere be,\nThat sche wole him abyde and se.\nForth comth Paris with glad visage\nInto the temple on pelrinage,\nWher unto Venus the goddesse\nHe yifth and offreth gret richesse,\nAnd preith hir that he preie wolde.\nAnd thanne aside he gan beholde,    7510\nAnd sih wher that this ladi stod;\nAnd he forth in his freisshe mod\nGoth ther sche was and made her chiere,\nAs he wel couthe in his manere,\nThat of his wordes such plesance\nSche tok, that al hire aqueintance,\nAls ferforth as the herte lay,\nHe stal er that he wente away.\nSo goth he forth and tok his leve,\nAnd thoghte, anon as it was eve,    7520\nHe wolde don his Sacrilegge,\nThat many a man it scholde abegge.\nWhan he to Schipe ayein was come,\nTo him he hath his conseil nome,\nAnd al devised the matiere\nIn such a wise as thou schalt hiere.\nWithinne nyht al prively\nHis men he warneth by and by,\nThat thei be redy armed sone\nFor certein thing which was to done:    7530\nAnd thei anon ben redi alle,\nAnd ech on other gan to calle,\nAnd went hem out upon the stronde\nAnd tok a pourpos ther alonde\nOf what thing that thei wolden do,\nToward the temple and forth thei go.\nSo fell it, of devocion\nHeleine in contemplacion\nWith many an other worthi wiht\nWas in the temple and wok al nyht,    7540\nTo bidde and preie unto thymage\nOf Venus, as was thanne usage;\nSo that Paris riht as him liste\nInto the temple, er thei it wiste,\nCom with his men al sodeinly,\nAnd alle at ones sette ascry\nIn hem whiche in the temple were,\nFor tho was mochel poeple there;\nBot of defense was no bote,\nSo soffren thei that soffre mote.    7550\nParis unto the queene wente,\nAnd hire in bothe hise armes hente\nWith him and with his felaschipe,\nAnd forth thei bere hire unto Schipe.\nUp goth the Seil and forth thei wente,\nAnd such a wynd fortune hem sente,\nTil thei the havene of Troie cauhte;\nWhere out of Schipe anon thei strauhte\nAnd gon hem forth toward the toun,\nThe which cam with processioun    7560\nAyein Paris to sen his preie.\nAnd every man began to seie\nTo Paris and his felaschipe\nAl that thei couthen of worschipe;\nWas non so litel man in Troie,\nThat he ne made merthe and joie\nOf that Paris hath wonne Heleine.\nBot al that merthe is sorwe and peine\nTo Helenus and to Cassaundre;\nFor thei it token schame and sklaundre    7570\nAnd lost of al the comun grace,\nThat Paris out of holi place\nBe Stelthe hath take a mannes wif,\nWherof that he schal lese his lif\nAnd many a worthi man therto,\nAnd al the Cite be fordo,\nWhich nevere schal be mad ayein.\nAnd so it fell, riht as thei sein,\nThe Sacrilege which he wroghte\nWas cause why the Gregois soughte    7580\nUnto the toun and it beleie,\nAnd wolden nevere parte aweie,\nTil what be sleihte and what be strengthe\nThei hadde it wonne in brede and lengthe,\nAnd brent and slayn that was withinne.\nNow se, mi Sone, which a sinne\nIs Sacrilege in holy stede:\nBe war therfore and bidd thi bede,\nAnd do nothing in holy cherche,\nBot that thou miht be reson werche.    7590\nAnd ek tak hiede of Achilles,\nWhan he unto his love ches\nPolixena, that was also\nIn holi temple of Appollo,\nWhich was the cause why he dyde\nAnd al his lust was leyd asyde.\nAnd Troilus upon Criseide\nAlso his ferste love leide\nIn holi place, and hou it ferde,\nAs who seith, al the world it herde;    7600\nForsake he was for Diomede,\nSuch was of love his laste mede.\nForthi, mi Sone, I wolde rede,\nBe this ensample as thou myht rede,\nSech elles, wher thou wolt, thi grace,\nAnd war the wel in holi place\nWhat thou to love do or speke,\nIn aunter if it so be wreke\nAs thou hast herd me told before.\nAnd tak good hiede also therfore    7610\nUpon what forme, of Avarice\nMor than of eny other vice,\nI have divided in parties\nThe branches, whiche of compainies\nThurghout the world in general\nBen nou the leders overal,\nOf Covoitise and of Perjure,\nOf fals brocage and of Usure,\nOf Skarsnesse and Unkindeschipe,\nWhich nevere drouh to felaschipe,    7620\nOf Robberie and privi Stelthe,\nWhich don is for the worldes welthe,\nOf Ravine and of Sacrilegge,\nWhich makth the conscience agregge;\nAlthogh it mai richesse atteigne,\nIt floureth, bot it schal noght greine\nUnto the fruit of rihtwisnesse.\nBot who that wolde do largesse\nUpon the reule as it is yive,\nSo myhte a man in trouthe live    7630\nToward his god, and ek also\nToward the world, for bothe tuo\nLargesse awaiteth as belongeth,\nTo neither part that he ne wrongeth;\nHe kepth himself, he kepth his frendes,\nSo stant he sauf to bothe hise endes,\nThat he excedeth no mesure,\nSo wel he can himself mesure:\nWherof, mi Sone, thou schalt wite,\nSo as the Philosophre hath write.    7640\nBetwen the tuo extremites\nOf vice stant the propretes\nOf vertu, and to prove it so\nTak Avarice and tak also\nThe vice of Prodegalite;\nBetwen hem Liberalite,\nWhich is the vertu of Largesse,\nStant and governeth his noblesse.\nFor tho tuo vices in discord\nStonde evere, as I finde of record;    7650\nSo that betwen here tuo debat\nLargesse reuleth his astat.\nFor in such wise as Avarice,\nAs I tofore have told the vice,\nThurgh streit holdinge and thurgh skarsnesse\nStant in contraire to Largesse,\nRiht so stant Prodegalite\nRevers, bot noght in such degre.\nFor so as Avarice spareth,\nAnd forto kepe his tresor careth,    7660\nThat other al his oghne and more\nAyein the wise mannes lore\nYifth and despendeth hiere and there,\nSo that him reccheth nevere where.\nWhile he mai borwe, he wol despende,\nTil ate laste he seith, \u201cI wende\u201d;\nBot that is spoken al to late,\nFor thanne is poverte ate gate\nAnd takth him evene be the slieve,\nFor erst wol he no wisdom lieve.    7670\nAnd riht as Avarice is Sinne,\nThat wolde his tresor kepe and winne,\nRiht so is Prodegalite:\nBot of Largesse in his degre,\nWhich evene stant betwen the tuo,\nThe hihe god and man also\nThe vertu ech of hem commendeth.\nFor he himselven ferst amendeth,\nThat overal his name spredeth,\nAnd to alle othre, where it nedeth,    7680\nHe yifth his good in such a wise,\nThat he makth many a man arise,\nWhich elles scholde falle lowe.\nLargesce mai noght ben unknowe;\nFor what lond that he regneth inne,\nIt mai noght faile forto winne\nThurgh his decerte love and grace,\nWher it schal faile in other place.\nAnd thus betwen tomoche and lyte\nLargesce, which is noght to wyte,    7690\nHalt evere forth the middel weie:\nBot who that torne wole aweie\nFro that to Prodegalite,\nAnon he lest the proprete\nOf vertu and goth to the vice;\nFor in such wise as Avarice\nLest for scarsnesse his goode name,\nRiht so that other is to blame,\nWhich thurgh his wast mesure excedeth,\nFor noman wot what harm that bredeth.    7700\nBot mochel joie ther betydeth,\nWher that largesse an herte guydeth:\nFor his mesure is so governed,\nThat he to bothe partz is lerned,\nTo god and to the world also,\nHe doth reson to bothe tuo.\nThe povere folk of his almesse\nRelieved ben in the destresse\nOf thurst, of hunger and of cold;\nThe yifte of him was nevere sold,    7710\nBot frely yive, and natheles\nThe myhti god of his encress\nRewardeth him of double grace;\nThe hevene he doth him to pourchace\nAnd yifth him ek the worldes good:\nAnd thus the Cote for the hod\nLargesse takth, and yit no Sinne\nHe doth, hou so that evere he winne.\nWhat man hath hors men yive him hors,\nAnd who non hath of him no fors,    7720\nFor he mai thanne on fote go;\nThe world hath evere stonde so.\nBot forto loken of the tweie,\nA man to go the siker weie,\nBetre is to yive than to take:\nWith yifte a man mai frendes make,\nBot who that takth or gret or smal,\nHe takth a charge forth withal,\nAnd stant noght fre til it be quit.\nSo forto deme in mannes wit,    7730\nIt helpeth more a man to have\nHis oghne good, than forto crave\nOf othre men and make him bounde,\nWher elles he mai stonde unbounde.\nSenec conseileth in this wise,\nAnd seith, \u201cBot, if thi good suffise\nUnto the liking of thi wille,\nWithdrawh thi lust and hold the stille,\nAnd be to thi good sufficant.\u201d\nFor that thing is appourtenant    7740\nTo trouthe and causeth to be fre\nAfter the reule of charite,\nWhich ferst beginneth of himselve.\nFor if thou richest othre tuelve,\nWherof thou schalt thiself be povere,\nI not what thonk thou miht recovere.\nWhil that a man hath good to yive,\nWith grete routes he mai live\nAnd hath his frendes overal,\nAnd everich of him telle schal.    7750\nTherwhile he hath his fulle packe,\nThei seie, \u201cA good felawe is Jacke\u201d;\nBot whanne it faileth ate laste,\nAnon his pris thei overcaste,\nFor thanne is ther non other lawe\nBot, \u201cJacke was a good felawe.\u201d\nWhan thei him povere and nedy se,\nThei lete him passe and farwel he;\nAl that he wende of compainie\nIs thanne torned to folie.    7760\nBot nou to speke in other kinde\nOf love, a man mai suche finde,\nThat wher thei come in every route\nThei caste and waste her love aboute,\nTil al here time is overgon,\nAnd thanne have thei love non:\nFor who that loveth overal,\nIt is no reson that he schal\nOf love have eny proprete.\nForthi, mi Sone, avise thee    7770\nIf thou of love hast be to large,\nFor such a man is noght to charge:\nAnd if it so be that thou hast\nDespended al thi time in wast\nAnd set thi love in sondri place,\nThough thou the substance of thi grace\nLese ate laste, it is no wonder;\nFor he that put himselven under,\nAs who seith, comun overal,\nHe lest the love special    7780\nOf eny on, if sche be wys;\nFor love schal noght bere his pris\nBe reson, whanne it passeth on.\nSo have I sen ful many on,\nThat were of love wel at ese,\nWhiche after felle in gret desese\nThurgh wast of love, that thei spente\nIn sondri places wher thei wente.\nRiht so, mi Sone, I axe of thee\nIf thou with Prodegalite    7790\nHast hier and ther thi love wasted.\nMi fader, nay; bot I have tasted\nIn many a place as I have go,\nAnd yit love I nevere on of tho,\nBot forto drive forth the dai.\nFor lieveth wel, myn herte is ay\nWithoute mo for everemore\nAl upon on, for I nomore\nDesire bot hire love al one:\nSo make I many a prive mone,    7800\nFor wel I fiele I have despended\nMi longe love and noght amended\nMi sped, for oght I finde yit.\nIf this be wast to youre wit\nOf love, and Prodegalite,\nNou, goode fader, demeth ye:\nBot of o thing I wol me schryve,\nThat I schal for no love thryve,\nBot if hirself me wol relieve.\nMi Sone, that I mai wel lieve:    7810\nAnd natheles me semeth so,\nFor oght that thou hast yit misdo\nOf time which thou hast despended,\nIt mai with grace ben amended.\nFor thing which mai be worth the cost\nPer chaunce is nouther wast ne lost;\nFor what thing stant on aventure,\nThat can no worldes creature\nTelle in certein hou it schal wende,\nTil he therof mai sen an ende.    7820\nSo that I not as yit therfore\nIf thou, mi Sone, hast wonne or lore:\nFor ofte time, as it is sene,\nWhan Somer hath lost al his grene\nAnd is with Wynter wast and bare,\nThat him is left nothing to spare,\nAl is recovered in a throwe;\nThe colde wyndes overblowe,\nAnd still be the scharpe schoures,\nAnd soudeinliche ayein his floures    7830\nThe Somer hapneth and is riche:\nAnd so per cas thi graces liche,\nMi Sone, thogh thou be nou povere\nOf love, yit thou miht recovere.\nMi fader, certes grant merci:\nYe have me tawht so redeli,\nThat evere whil I live schal\nThe betre I mai be war withal\nOf thing which ye have seid er this.\nBot overmore hou that it is,    7840\nToward mi schrifte as it belongeth,\nTo wite of othre pointz me longeth;\nWherof that ye me wolden teche\nWith al myn herte I you beseche.\nExplicit Liber Quintus.\nIncipit Liber Sextus\n_Est gula, que nostrum maculavit prima parentem\n    Ex vetito pomo, quo dolet omnis homo\nHec agit, ut corpus anime contraria spirat,\n    Quo caro fit crassa, spiritus atque macer.\nIntus et exterius si que virtutis habentur,\n    Potibus ebrietas conviciata ruit.\nMersa sopore labis, que Bachus inebriat hospes,\n    Indignata Venus oscula raro premit._\nThe grete Senne original,\nWhich every man in general\nUpon his berthe hath envenymed,\nIn Paradis it was mystymed:\nWhan Adam of thilke Appel bot,\nHis swete morscel was to hot,\nWhich dedly made the mankinde.\nAnd in the bokes as I finde,\nThis vice, which so out of rule\nHath sette ous alle, is cleped Gule;    10\nOf which the branches ben so grete,\nThat of hem alle I wol noght trete,\nBot only as touchende of tuo\nI thenke speke and of no mo;\nWherof the ferste is Dronkeschipe,\nWhich berth the cuppe felaschipe.\nFul many a wonder doth this vice,\nHe can make of a wisman nyce,\nAnd of a fool, that him schal seme\nThat he can al the lawe deme,    20\nAnd yiven every juggement\nWhich longeth to the firmament\nBothe of the sterre and of the mone;\nAnd thus he makth a gret clerk sone\nOf him that is a lewed man.\nTher is nothing which he ne can,\nWhil he hath Dronkeschipe on honde,\nHe knowth the See, he knowth the stronde,\nHe is a noble man of armes,\nAnd yit no strengthe is in his armes:    30\nTher he was strong ynouh tofore,\nWith Dronkeschipe it is forlore,\nAnd al is changed his astat,\nAnd wext anon so fieble and mat,\nThat he mai nouther go ne come,\nBot al togedre him is benome\nThe pouer bothe of hond and fot,\nSo that algate abide he mot.\nAnd alle hise wittes he foryet,\nThe which is to him such a let,    40\nThat he wot nevere what he doth,\nNe which is fals, ne which is soth,\nNe which is dai, ne which is nyht,\nAnd for the time he knowth no wyht,\nThat he ne wot so moche as this,\nWhat maner thing himselven is,\nOr he be man, or he be beste.\nThat holde I riht a sori feste,\nWhan he that reson understod\nSo soudeinliche is woxe wod,    50\nOr elles lich the dede man,\nWhich nouther go ne speke can.\nThus ofte he is to bedde broght,\nBot where he lith yit wot he noght,\nTil he arise upon the morwe;\nAnd thanne he seith, \u201cO, which a sorwe\nIt is a man be drinkeles!\u201d\nSo that halfdrunke in such a res\nWith dreie mouth he sterte him uppe,\nAnd seith, \u201cNou _baillez \u00e7a_ the cuppe.\u201d    60\nThat made him lese his wit at eve\nIs thanne a morwe al his beleve;\nThe cuppe is al that evere him pleseth,\nAnd also that him most deseseth;\nIt is the cuppe whom he serveth,\nWhich alle cares fro him kerveth\nAnd alle bales to him bringeth:\nIn joie he wepth, in sorwe he singeth,\nFor Dronkeschipe is so divers,\nIt may no whyle stonde in vers.    70\nHe drinkth the wyn, bot ate laste\nThe wyn drynkth him and bint him faste,\nAnd leith him drunke be the wal,\nAs him which is his bonde thral\nAnd al in his subjeccion.\nAnd lich to such condicion,\nAs forto speke it other wise,\nIt falleth that the moste wise\nBen otherwhile of love adoted,\nAnd so bewhaped and assoted,    80\nOf drunke men that nevere yit\nWas non, which half so loste his wit\nOf drinke, as thei of such thing do\nWhich cleped is the jolif wo;\nAnd waxen of here oghne thoght\nSo drunke, that thei knowe noght\nWhat reson is, or more or lesse.\nSuch is the kinde of that sieknesse,\nAnd that is noght for lacke of brain,\nBot love is of so gret a main,    90\nThat where he takth an herte on honde,\nTher mai nothing his miht withstonde:\nThe wise Salomon was nome,\nAnd stronge Sampson overcome,\nThe knihtli David him ne mihte\nRescoue, that he with the sihte\nOf Bersabee ne was bestad,\nVirgile also was overlad,\nAnd Aristotle was put under.\nForthi, mi Sone, it is no wonder    100\nIf thou be drunke of love among,\nWhich is above alle othre strong:\nAnd if so is that thou so be,\nTell me thi Schrifte in privite;\nIt is no schame of such a thew\nA yong man to be dronkelew.\nOf such Phisique I can a part,\nAnd as me semeth be that art,\nThou scholdest be Phisonomie\nBe schapen to that maladie    110\nOf lovedrunke, and that is routhe.\nHa, holi fader, al is trouthe\nThat ye me telle: I am beknowe\nThat I with love am so bethrowe,\nAnd al myn herte is so thurgh sunke,\nThat I am verrailiche drunke,\nAnd yit I mai bothe speke and go.\nBot I am overcome so,\nAnd torned fro miself so clene,\nThat ofte I wot noght what I mene;    120\nSo that excusen I ne mai\nMin herte, fro the ferste day\nThat I cam to mi ladi kiththe,\nI was yit sobre nevere siththe.\nWher I hire se or se hire noght,\nWith musinge of min oghne thoght,\nOf love, which min herte assaileth,\nSo drunke I am, that mi wit faileth\nAnd al mi brain is overtorned,\nAnd mi manere so mistorned,    130\nThat I foryete al that I can\nAnd stonde lich a mased man;\nThat ofte, whanne I scholde pleie,\nIt makth me drawe out of the weie\nIn soulein place be miselve,\nAs doth a labourer to delve,\nWhich can no gentil mannes chere;\nOr elles as a lewed Frere,\nWhan he is put to his penance,\nRiht so lese I mi contienance.    140\nAnd if it nedes to betyde,\nThat I in compainie abyde,\nWher as I moste daunce and singe\nThe hovedance and carolinge,\nOr forto go the newefot,\nI mai noght wel heve up mi fot,\nIf that sche be noght in the weie;\nFor thanne is al mi merthe aweie,\nAnd waxe anon of thoght so full,\nWherof mi limes ben so dull,    150\nI mai unethes gon the pas.\nFor thus it is and evere was,\nWhanne I on suche thoghtes muse,\nThe lust and merthe that men use,\nWhan I se noght mi ladi byme,\nAl is foryete for the time\nSo ferforth that mi wittes changen\nAnd alle lustes fro me strangen,\nThat thei seie alle trewely,\nAnd swere, that it am noght I.    160\nFor as the man which ofte drinketh,\nWith win that in his stomac sinketh\nWext drunke and witles for a throwe,\nRiht so mi lust is overthrowe,\nAnd of myn oghne thoght so mat\nI wexe, that to myn astat\nTher is no lime wol me serve,\nBot as a drunke man I swerve,\nAnd suffre such a Passion,\nThat men have gret compassion,    170\nAnd everich be himself merveilleth\nWhat thing it is that me so eilleth.\nSuch is the manere of mi wo\nWhich time that I am hire fro,\nTil eft ayein that I hire se.\nBot thanne it were a nycete\nTo telle you hou that I fare:\nFor whanne I mai upon hire stare,\nHire wommanhede, hire gentilesse,\nMyn herte is full of such gladnesse,    180\nThat overpasseth so mi wit,\nThat I wot nevere where it sit,\nBot am so drunken of that sihte,\nMe thenkth that for the time I mihte\nRiht sterte thurgh the hole wall;\nAnd thanne I mai wel, if I schal,\nBothe singe and daunce and lepe aboute,\nAnd holde forth the lusti route.\nBot natheles it falleth so\nFulofte, that I fro hire go    190\nNe mai, bot as it were a stake,\nI stonde avisement to take\nAnd loke upon hire faire face;\nThat for the while out of the place\nFor al the world ne myhte I wende.\nSuch lust comth thanne unto mi mende,\nSo that withoute mete or drinke,\nOf lusti thoughtes whiche I thinke\nMe thenkth I mihte stonden evere;\nAnd so it were to me levere    200\nThan such a sihte forto leve,\nIf that sche wolde yif me leve\nTo have so mochel of mi wille.\nAnd thus thenkende I stonde stille\nWithoute blenchinge of myn yhe,\nRiht as me thoghte that I syhe\nOf Paradis the moste joie:\nAnd so therwhile I me rejoie,\nInto myn herte a gret desir,\nThe which is hotere than the fyr,    210\nAl soudeinliche upon me renneth,\nThat al mi thoght withinne brenneth,\nAnd am so ferforth overcome,\nThat I not where I am become;\nSo that among the hetes stronge\nIn stede of drinke I underfonge\nA thoght so swete in mi corage,\nThat nevere Pyment ne vernage\nWas half so swete forto drinke.\nFor as I wolde, thanne I thinke    220\nAs thogh I were at myn above,\nFor so thurgh drunke I am of love,\nThat al that mi sotye demeth\nIs soth, as thanne it to me semeth.\nAnd whyle I mai tho thoghtes kepe,\nMe thenkth as thogh I were aslepe\nAnd that I were in goddes barm;\nBot whanne I se myn oghne harm,\nAnd that I soudeinliche awake\nOut of my thought, and hiede take    230\nHou that the sothe stant in dede,\nThanne is mi sekernesse in drede\nAnd joie torned into wo,\nSo that the hete is al ago\nOf such sotie as I was inne.\nAnd thanne ayeinward I beginne\nTo take of love a newe thorst,\nThe which me grieveth altherworst,\nFor thanne comth the blanche fievere,\nWith chele and makth me so to chievere,    240\nAnd so it coldeth at myn herte,\nThat wonder is hou I asterte,\nIn such a point that I ne deie:\nFor certes ther was nevere keie\nNe frosen ys upon the wal\nMore inly cold that I am al.\nAnd thus soffre I the hote chele,\nWhich passeth othre peines fele;\nIn cold I brenne and frese in hete:\nAnd thanne I drinke a biter swete    250\nWith dreie lippe and yhen wete.\nLo, thus I tempre mi diete,\nAnd take a drauhte of such reles,\nThat al mi wit is herteles,\nAnd al myn herte, ther it sit,\nIs, as who seith, withoute wit;\nSo that to prove it be reson\nIn makinge of comparison\nTher mai no difference be\nBetwen a drunke man and me.    260\nBot al the worste of everychon\nIs evere that I thurste in on;\nThe more that myn herte drinketh,\nThe more I may; so that me thinketh,\nMy thurst schal nevere ben aqueint.\nGod schilde that I be noght dreint\nOf such a superfluite:\nFor wel I fiele in mi degre\nThat al mi wit is overcast,\nWherof I am the more agast,    270\nThat in defaulte of ladischipe\nPer chance in such a drunkeschipe\nI mai be ded er I be war.\nFor certes, fader, this I dar\nBeknowe and in mi schrifte telle:\nBot I a drauhte have of that welle,\nIn which mi deth is and mi lif,\nMi joie is torned into strif,\nThat sobre schal I nevere worthe,\nBot as a drunke man forworthe;    280\nSo that in londe where I fare\nThe lust is lore of mi welfare,\nAs he that mai no bote finde.\nBot this me thenkth a wonder kinde,\nAs I am drunke of that I drinke,\nSo am I ek for falte of drinke;\nOf which I finde no reles:\nBot if I myhte natheles\nOf such a drinke as I coveite,\nSo as me liste, have o receite,    290\nI scholde assobre and fare wel.\nBot so fortune upon hire whiel\nOn hih me deigneth noght to sette,\nFor everemore I finde a lette:\nThe boteler is noght mi frend,\nWhich hath the keie be the bend;\nI mai wel wisshe and that is wast,\nFor wel I wot, so freissh a tast,\nBot if mi grace be the more,\nI schal assaie neveremore.    300\nThus am I drunke of that I se,\nFor tastinge is defended me,\nAnd I can noght miselven stanche:\nSo that, mi fader, of this branche\nI am gultif, to telle trouthe.\nMi Sone, that me thenketh routhe;\nFor lovedrunke is the meschief\nAbove alle othre the most chief,\nIf he no lusti thoght assaie,\nWhich mai his sori thurst allaie:    310\nAs for the time yit it lisseth\nTo him which other joie misseth.\nForthi, mi Sone, aboven alle\nThenk wel, hou so it the befalle,\nAnd kep thi wittes that thou hast,\nAnd let hem noght be drunke in wast:\nBot natheles ther is no wyht\nThat mai withstonde loves miht.\nBot why the cause is, as I finde,\nOf that ther is diverse kinde    320\nOf lovedrunke, why men pleigneth\nAfter the court which al ordeigneth,\nI wol the tellen the manere;\nNou lest, mi Sone, and thou schalt hiere.\nFor the fortune of every chance\nAfter the goddes pourveance\nTo man it groweth from above,\nSo that the sped of every love\nIs schape there, er it befalle.\nFor Jupiter aboven alle,    330\nWhich is of goddes soverein,\nHath in his celier, as men sein,\nTuo tonnes fulle of love drinke,\nThat maken many an herte sinke\nAnd many an herte also to flete,\nOr of the soure or of the swete.\nThat on is full of such piment,\nWhich passeth all entendement\nOf mannes witt, if he it taste,\nAnd makth a jolif herte in haste:    340\nThat other biter as the galle,\nWhich makth a mannes herte palle,\nWhos drunkeschipe is a sieknesse\nThurgh fielinge of the biternesse.\nCupide is boteler of bothe,\nWhich to the lieve and to the lothe\nYifth of the swete and of the soure,\nThat some lawhe, and some loure.\nBot for so moche as he blind is,\nFulofte time he goth amis    350\nAnd takth the badde for the goode,\nWhich hindreth many a mannes fode\nWithoute cause, and forthreth eke.\nSo be ther some of love seke,\nWhiche oghte of reson to ben hole,\nAnd some comen to the dole\nIn happ and as hemselve leste\nDrinke undeserved of the beste.\nAnd thus this blinde Boteler\nYifth of the trouble in stede of cler    360\nAnd ek the cler in stede of trouble:\nLo, hou he can the hertes trouble,\nAnd makth men drunke al upon chaunce\nWithoute lawe of governance.\nIf he drawe of the swete tonne,\nThanne is the sorwe al overronne\nOf lovedrunke, and schalt noght greven\nSo to be drunken every even,\nFor al is thanne bot a game.\nBot whanne it is noght of the same,    370\nAnd he the biter tonne draweth,\nSuch drunkeschipe an herte gnaweth\nAnd fiebleth al a mannes thoght,\nThat betre him were have drunke noght\nAnd al his bred have eten dreie;\nFor thanne he lest his lusti weie\nWith drunkeschipe, and wot noght whider\nTo go, the weies ben so slider,\nIn which he mai per cas so falle,\nThat he schal breke his wittes alle.    380\nAnd in this wise men be drunke\nAfter the drink that thei have drunke:\nBot alle drinken noght alike,\nFor som schal singe and som schal syke,\nSo that it me nothing merveilleth,\nMi Sone, of love that thee eilleth;\nFor wel I knowe be thi tale,\nThat thou hast drunken of the duale,\nWhich biter is, til god the sende\nSuch grace that thou miht amende.    390\nBot, Sone, thou schalt bidde and preie\nIn such a wise as I schal seie,\nThat thou the lusti welle atteigne\nThi wofull thurstes to restreigne\nOf love, and taste the swetnesse;\nAs Bachus dede in his distresse,\nWhan bodiliche thurst him hente\nIn strange londes where he wente.\nThis Bachus Sone of Jupiter\nWas hote, and as he wente fer    400\nBe his fadres assignement\nTo make a werre in Orient,\nAnd gret pouer with him he ladde,\nSo that the heiere hond he hadde\nAnd victoire of his enemys,\nAnd torneth homward with his pris,\nIn such a contre which was dreie\nA meschief fell upon the weie.\nAs he rod with his compainie\nNyh to the strondes of Lubie,    410\nTher myhte thei no drinke finde\nOf water nor of other kinde,\nSo that himself and al his host\nWere of defalte of drinke almost\nDestruid, and thanne Bachus preide\nTo Jupiter, and thus he seide:\n\u201cO hihe fader, that sest al,\nTo whom is reson that I schal\nBeseche and preie in every nede,\nBehold, mi fader, and tak hiede    420\nThis wofull thurst that we ben inne\nTo staunche, and grante ous forto winne,\nAnd sauf unto the contre fare,\nWher that oure lusti loves are\nWaitende upon oure hom cominge.\u201d\nAnd with the vois of his preiynge,\nWhich herd was to the goddes hihe,\nHe syh anon tofore his yhe\nA wether, which the ground hath sporned;\nAnd wher he hath it overtorned,    430\nTher sprang a welle freissh and cler,\nWherof his oghne boteler\nAfter the lustes of his wille\nWas every man to drinke his fille.\nAnd for this ilke grete grace\nBachus upon the same place\nA riche temple let arere,\nWhich evere scholde stonde there\nTo thursti men in remembrance.\nForthi, mi Sone, after this chance    440\nIt sit thee wel to taken hiede\nSo forto preie upon thi nede,\nAs Bachus preide for the welle;\nAnd thenk, as thou hast herd me telle,\nHou grace he gradde and grace he hadde.\nHe was no fol that ferst so radde,\nFor selden get a domb man lond:\nTak that proverbe, and understond\nThat wordes ben of vertu grete.\nForthi to speke thou ne lete,    450\nAnd axe and prei erli and late\nThi thurst to quenche, and thenk algate,\nThe boteler which berth the keie\nIs blind, as thou hast herd me seie;\nAnd if it mihte so betyde,\nThat he upon the blinde side\nPer cas the swete tonne arauhte,\nThan schalt thou have a lusti drauhte\nAnd waxe of lovedrunke sobre.\nAnd thus I rede thou assobre    460\nThin herte in hope of such a grace;\nFor drunkeschipe in every place,\nTo whether side that it torne,\nDoth harm and makth a man to sporne\nAnd ofte falle in such a wise,\nWher he per cas mai noght arise.\nAnd forto loke in evidence\nUpon the sothe experience,\nSo as it hath befalle er this,\nIn every mannes mouth it is    470\nHou Tristram was of love drunke\nWith Bele Ysolde, whan thei drunke\nThe drink which Brangwein hem betok,\nEr that king Marc his Eem hire tok\nTo wyve, as it was after knowe.\nAnd ek, mi Sone, if thou wolt knowe,\nAs it hath fallen overmore\nIn loves cause, and what is more\nOf drunkeschipe forto drede,\nAs it whilom befell in dede,    480\nWherof thou miht the betre eschuie\nOf drunke men that thou ne suie\nThe compaignie in no manere,\nA gret ensample thou schalt hiere.\nThis finde I write in Poesie\nOf thilke faire Ipotacie,\nOf whos beaute ther as sche was\nSpak every man,\u2014and fell per cas,\nThat Pirotous so him spedde,\nThat he to wyve hire scholde wedde,    490\nWherof that he gret joie made.\nAnd for he wolde his love glade,\nAyein the day of mariage\nBe mouthe bothe and be message\nHise frendes to the feste he preide,\nWith gret worschipe and, as men seide,\nHe hath this yonge ladi spoused.\nAnd whan that thei were alle housed,\nAnd set and served ate mete,\nTher was no wyn which mai be gete,    500\nThat ther ne was plente ynouh:\nBot Bachus thilke tonne drouh,\nWherof be weie of drunkeschipe\nThe greteste of the felaschipe\nWere oute of reson overtake;\nAnd Venus, which hath also take\nThe cause most in special,\nHath yove hem drinke forth withal\nOf thilke cuppe which exciteth\nThe lust wherinne a man deliteth:    510\nAnd thus be double weie drunke,\nOf lust that ilke fyri funke\nHath mad hem, as who seith, halfwode,\nThat thei no reson understode,\nNe to non other thing thei syhen,\nBot hire, which tofore here yhen\nWas wedded thilke same day,\nThat freisshe wif, that lusti May,\nOn hire it was al that thei thoghten.\nAnd so ferforth here lustes soghten,    520\nThat thei the whiche named were\nCentauri, ate feste there\nOf on assent, of an acord\nThis yonge wif malgre hire lord\nIn such a rage awei forth ladden,\nAs thei whiche non insihte hadden\nBot only to her drunke fare,\nWhich many a man hath mad misfare\nIn love als wel as other weie.\nWherof, if I schal more seie    530\nUpon the nature of the vice,\nOf custume and of exercice\nThe mannes grace hou it fordoth,\nA tale, which was whilom soth,\nOf fooles that so drunken were,\nI schal reherce unto thine Ere.\nI rede in a Cronique thus\nOf Galba and of Vitellus,\nThe whiche of Spaigne bothe were\nThe greteste of alle othre there,    540\nAnd bothe of o condicion\nAfter the disposicion\nOf glotonie and drunkeschipe.\nThat was a sori felaschipe:\nFor this thou miht wel understonde,\nThat man mai wel noght longe stonde\nWhich is wyndrunke of comun us;\nFor he hath lore the vertus,\nWherof reson him scholde clothe;\nAnd that was seene upon hem bothe.    550\nMen sein ther is non evidence,\nWherof to knowe a difference\nBetwen the drunken and the wode,\nFor thei be nevere nouther goode;\nFor wher that wyn doth wit aweie,\nWisdom hath lost the rihte weie,\nThat he no maner vice dredeth;\nNomore than a blind man thredeth\nHis nedle be the Sonnes lyht,\nNomore is reson thanne of myht,    560\nWhan he with drunkeschipe is blent.\nAnd in this point thei weren schent,\nThis Galba bothe and ek Vitelle,\nUpon the cause as I schal telle,\nWherof good is to taken hiede.\nFor thei tuo thurgh her drunkenhiede\nOf witles excitacioun\nOppressede al the nacion\nOf Spaigne; for of fool usance,\nWhich don was of continuance    570\nOf hem, whiche alday drunken were,\nTher was no wif ne maiden there,\nWhat so thei were, or faire or foule,\nWhom thei ne token to defoule,\nWherof the lond was often wo:\nAnd ek in othre thinges mo\nThei wroghten many a sondri wrong.\nBot hou so that the dai be long,\nThe derke nyht comth ate laste:\nGod wolde noght thei scholden laste,    580\nAnd schop the lawe in such a wise,\nThat thei thurgh dom to the juise\nBe dampned forto be forlore.\nBot thei, that hadden ben tofore\nEnclin to alle drunkenesse,\u2014\nHere ende thanne bar witnesse;\nFor thei in hope to assuage\nThe peine of deth, upon the rage\nThat thei the lasse scholden fiele,\nOf wyn let fille full a Miele,    590\nAnd dronken til so was befalle\nThat thei her strengthes losten alle\nWithouten wit of eny brain;\nAnd thus thei ben halfdede slain,\nThat hem ne grieveth bot a lyte.\nMi Sone, if thou be forto wyte\nIn eny point which I have seid,\nWherof thi wittes ben unteid,\nI rede clepe hem hom ayein.\nI schal do, fader, as ye sein,    600\nAls ferforth as I mai suffise:\nBot wel I wot that in no wise\nThe drunkeschipe of love aweie\nI mai remue be no weie,\nIt stant noght upon my fortune.\nBot if you liste to comune\nOf the seconde Glotonie,\nWhich cleped is Delicacie,\nWherof ye spieken hier tofore,\nBeseche I wolde you therfore.    610\nMi Sone, as of that ilke vice,\nWhich of alle othre is the Norrice,\nAnd stant upon the retenue\nOf Venus, so as it is due,\nThe proprete hou that it fareth\nThe bok hierafter nou declareth.\nOf this chapitre in which we trete\nThere is yit on of such diete,\nTo which no povere mai atteigne;\nFor al is Past of paindemeine    620\nAnd sondri wyn and sondri drinke,\nWherof that he wole ete and drinke:\nHise cokes ben for him affaited,\nSo that his body is awaited,\nThat him schal lacke no delit,\nAls ferforth as his appetit\nSufficeth to the metes hote.\nWherof this lusti vice is hote\nOf Gule the Delicacie,\nWhich al the hole progenie    630\nOf lusti folk hath undertake\nTo feede, whil that he mai take\nRichesses wherof to be founde:\nOf Abstinence he wot no bounde,\nTo what profit it scholde serve.\nAnd yit phisique of his conserve\nMakth many a restauracioun\nUnto his recreacioun,\nWhich wolde be to Venus lief.\nThus for the point of his relief    640\nThe coc which schal his mete arraie,\nBot he the betre his mouth assaie,\nHis lordes thonk schal ofte lese,\nEr he be served to the chese:\nFor ther mai lacke noght so lyte,\nThat he ne fint anon a wyte;\nFor bot his lust be fully served,\nTher hath no wiht his thonk deserved.\nAnd yit for mannes sustenance,\nTo kepe and holde in governance,    650\nTo him that wole his hele gete\nIs non so good as comun mete:\nFor who that loketh on the bokes,\nIt seith, confeccion of cokes,\nA man him scholde wel avise\nHou he it toke and in what wise.\nFor who that useth that he knoweth,\nFul selden seknesse on him groweth,\nAnd who that useth metes strange,\nThough his nature empeire and change    660\nIt is no wonder, lieve Sone,\nWhan that he doth ayein his wone;\nFor in Phisique this I finde,\nUsage is the seconde kinde.\nAnd riht so changeth his astat\nHe that of love is delicat:\nFor though he hadde to his hond\nThe beste wif of al the lond,\nOr the faireste love of alle,\nYit wolde his herte on othre falle    670\nAnd thenke hem mor delicious\nThan he hath in his oghne hous:\nMen sein it is nou ofte so;\nAvise hem wel, thei that so do.\nAnd forto speke in other weie,\nFulofte time I have herd seie,\nThat he which hath no love achieved,\nHim thenkth that he is noght relieved,\nThogh that his ladi make him chiere,\nSo as sche mai in good manere    680\nHir honour and hir name save,\nBot he the surplus mihte have.\nNothing withstondende hire astat,\nOf love more delicat\nHe set hire chiere at no delit,\nBot he have al his appetit.\nMi Sone, if it be with thee so,\nTell me.\nMyn holi fader, no:\nFor delicat in such a wise\nOf love, as ye to me devise,    690\nNe was I nevere yit gultif;\nFor if I hadde such a wif\nAs ye speke of, what scholde I more?\nFor thanne I wolde neveremore\nFor lust of eny wommanhiede\nMyn herte upon non other fiede:\nAnd if I dede, it were a wast.\nBot al withoute such repast\nOf lust, as ye me tolde above,\nOf wif, or yit of other love,    700\nI faste, and mai no fode gete;\nSo that for lacke of deinte mete,\nOf which an herte mai be fedd,\nI go fastende to my bedd.\nBot myhte I geten, as ye tolde,\nSo mochel that mi ladi wolde\nMe fede with hir glad semblant,\nThough me lacke al the remenant,\nYit scholde I somdel ben abeched\nAnd for the time wel refreched.    710\nBot certes, fader, sche ne doth;\nFor in good feith, to telle soth,\nI trowe, thogh I scholde sterve,\nSche wolde noght hire yhe swerve,\nMin herte with o goodly lok\nTo fede, and thus for such a cok\nI mai go fastinge everemo:\nBot if so is that eny wo\nMai fede a mannes herte wel,\nTherof I have at every meel    720\nOf plente more than ynowh;\nBot that is of himself so towh,\nMi stomac mai it noght defie.\nLo, such is the delicacie\nOf love, which myn herte fedeth;\nThus have I lacke of that me nedeth.\nBot for al this yit natheles\nI seie noght I am gylteles,\nThat I somdel am delicat:\nFor elles were I fulli mat,    730\nBot if that I som lusti stounde\nOf confort and of ese founde,\nTo take of love som repast;\nFor thogh I with the fulle tast\nThe lust of love mai noght fiele,\nMin hunger otherwise I kiele\nOf smale lustes whiche I pike,\nAnd for a time yit thei like;\nIf that ye wisten what I mene.\nNou, goode Sone, schrif thee clene    740\nOf suche deyntes as ben goode,\nWherof thou takst thin hertes fode.\nMi fader, I you schal reherce,\nHou that mi fodes ben diverse,\nSo as thei fallen in degre.\nO fiedinge is of that I se,\nAn other is of that I here,\nThe thridde, as I schal tellen here,\nIt groweth of min oghne thoght:\nAnd elles scholde I live noght;    750\nFor whom that failleth fode of herte,\nHe mai noght wel the deth asterte.\nOf sihte is al mi ferste fode,\nThurgh which myn yhe of alle goode\nHath that to him is acordant,\nA lusti fode sufficant.\nWhan that I go toward the place\nWher I schal se my ladi face,\nMin yhe, which is loth to faste,\nBeginth to hungre anon so faste,    760\nThat him thenkth of on houre thre,\nTil I ther come and he hire se:\nAnd thanne after his appetit\nHe takth a fode of such delit,\nThat him non other deynte nedeth.\nOf sondri sihtes he him fedeth:\nHe seth hire face of such colour,\nThat freisshere is than eny flour,\nHe seth hire front is large and plein\nWithoute fronce of eny grein,    770\nHe seth hire yhen lich an hevene,\nHe seth hire nase strauht and evene,\nHe seth hire rode upon the cheke,\nHe seth hire rede lippes eke,\nHire chyn acordeth to the face,\nAl that he seth is full of grace,\nHe seth hire necke round and clene,\nTherinne mai no bon be sene,\nHe seth hire handes faire and whyte;\nFor al this thing withoute wyte    780\nHe mai se naked ate leste,\nSo is it wel the more feste\nAnd wel the mor Delicacie\nUnto the fiedinge of myn yhe.\nHe seth hire schapthe forth withal,\nHire bodi round, hire middel smal,\nSo wel begon with good array,\nWhich passeth al the lust of Maii,\nWhan he is most with softe schoures\nFul clothed in his lusti floures.    790\nWith suche sihtes by and by\nMin yhe is fed; bot finaly,\nWhan he the port and the manere\nSeth of hire wommanysshe chere,\nThan hath he such delice on honde,\nHim thenkth he mihte stille stonde,\nAnd that he hath ful sufficance\nOf liflode and of sustienance\nAs to his part for everemo.\nAnd if it thoghte alle othre so,    800\nFro thenne wolde he nevere wende,\nBot there unto the worldes ende\nHe wolde abyde, if that he mihte,\nAnd fieden him upon the syhte.\nFor thogh I mihte stonden ay\nInto the time of domesday\nAnd loke upon hire evere in on,\nYit whanne I scholde fro hire gon,\nMin yhe wolde, as thogh he faste,\nBen hungerstorven al so faste,    810\nTil efte ayein that he hire syhe.\nSuch is the nature of myn yhe:\nTher is no lust so deintefull,\nOf which a man schal noght be full,\nOf that the stomac underfongeth,\nBot evere in on myn yhe longeth:\nFor loke hou that a goshauk tireth,\nRiht so doth he, whan that he pireth\nAnd toteth on hire wommanhiede;\nFor he mai nevere fulli fiede    820\nHis lust, bot evere aliche sore\nHim hungreth, so that he the more\nDesireth to be fed algate:\nAnd thus myn yhe is mad the gate,\nThurgh which the deyntes of my thoght\nOf lust ben to myn herte broght.\nRiht as myn yhe with his lok\nIs to myn herte a lusti coc\nOf loves fode delicat,\nRiht so myn Ere in his astat,    830\nWher as myn yhe mai noght serve,\nCan wel myn hertes thonk deserve\nAnd fieden him fro day to day\nWith suche deyntes as he may.\nFor thus it is, that overal,\nWher as I come in special,\nI mai hiere of mi ladi pris;\nI hiere on seith that sche is wys,\nAn other seith that sche is good,\nAnd som men sein, of worthi blod    840\nThat sche is come, and is also\nSo fair, that nawher is non so;\nAnd som men preise hire goodli chiere:\nThus every thing that I mai hiere,\nWhich souneth to mi ladi goode,\nIs to myn Ere a lusti foode.\nAnd ek min Ere hath over this\nA deynte feste, whan so is\nThat I mai hiere hirselve speke;\nFor thanne anon mi faste I breke    850\nOn suche wordes as sche seith,\nThat full of trouthe and full of feith\nThei ben, and of so good desport,\nThat to myn Ere gret confort\nThei don, as thei that ben delices.\nFor al the metes and the spices,\nThat eny Lombard couthe make,\nNe be so lusti forto take\nNe so ferforth restauratif,\nI seie as for myn oghne lif,    860\nAs ben the wordes of hire mouth:\nFor as the wyndes of the South\nBen most of alle debonaire,\nSo whan hir list to speke faire,\nThe vertu of hire goodly speche\nIs verraily myn hertes leche.\nAnd if it so befalle among,\nThat sche carole upon a song,\nWhan I it hiere I am so fedd,\nThat I am fro miself so ledd,    870\nAs thogh I were in paradis;\nFor certes, as to myn avis,\nWhan I here of hir vois the stevene,\nMe thenkth it is a blisse of hevene.\nAnd ek in other wise also\nFulofte time it falleth so,\nMin Ere with a good pitance\nIs fedd of redinge of romance\nOf Ydoine and of Amadas,\nThat whilom weren in mi cas,    880\nAnd eke of othre many a score,\nThat loveden longe er I was bore.\nFor whan I of here loves rede,\nMin Ere with the tale I fede;\nAnd with the lust of here histoire\nSomtime I drawe into memoire\nHou sorwe mai noght evere laste;\nAnd so comth hope in ate laste,\nWhan I non other fode knowe.\nAnd that endureth bot a throwe,    890\nRiht as it were a cherie feste;\nBot forto compten ate leste,\nAs for the while yit it eseth\nAnd somdel of myn herte appeseth:\nFor what thing to myn Ere spreedeth,\nWhich is plesant, somdel it feedeth\nWith wordes suche as he mai gete\nMi lust, in stede of other mete.\nLo thus, mi fader, as I seie,\nOf lust the which myn yhe hath seie,    900\nAnd ek of that myn Ere hath herd,\nFulofte I have the betre ferd.\nAnd tho tuo bringen in the thridde,\nThe which hath in myn herte amidde\nHis place take, to arraie\nThe lusti fode, which assaie\nI mot; and nameliche on nyhtes,\nWhan that me lacketh alle sihtes,\nAnd that myn heringe is aweie,\nThanne is he redy in the weie    910\nMi reresouper forto make,\nOf which myn hertes fode I take.\nThis lusti cokes name is hote\nThoght, which hath evere hise pottes hote\nOf love buillende on the fyr\nWith fantasie and with desir,\nOf whiche er this fulofte he fedde\nMin herte, whanne I was abedde;\nAnd thanne he set upon my bord\nBothe every syhte and every word    920\nOf lust, which I have herd or sein.\nBot yit is noght mi feste al plein,\nBot al of woldes and of wisshes,\nTherof have I my fulle disshes,\nBot as of fielinge and of tast,\nYit mihte I nevere have o repast.\nAnd thus, as I have seid aforn,\nI licke hony on the thorn,\nAnd as who seith, upon the bridel\nI chiewe, so that al is ydel    930\nAs in effect the fode I have.\nBot as a man that wolde him save,\nWhan he is seck, be medicine,\nRiht so of love the famine\nI fonde in al that evere I mai\nTo fiede and dryve forth the day,\nTil I mai have the grete feste,\nWhich al myn hunger myhte areste.\nLo suche ben mi lustes thre;\nOf that I thenke and hiere and se    940\nI take of love my fiedinge\nWithoute tastinge or fielinge:\nAnd as the Plover doth of Eir\nI live, and am in good espeir\nThat for no such delicacie\nI trowe I do no glotonie.\nAnd natheles to youre avis,\nMin holi fader, that be wis,\nI recomande myn astat\nOf that I have be delicat.    950\nMi Sone, I understonde wel\nThat thou hast told hier everydel,\nAnd as me thenketh be thi tale,\nIt ben delices wonder smale,\nWherof thou takst thi loves fode.\nBot, Sone, if that thou understode\nWhat is to ben delicious,\nThou woldest noght be curious\nUpon the lust of thin astat\nTo ben to sore delicat,    960\nWherof that thou reson excede:\nFor in the bokes thou myht rede,\nIf mannes wisdom schal be suied,\nIt oghte wel to ben eschuied\nIn love als wel as other weie;\nFor, as these holi bokes seie,\nThe bodely delices alle\nIn every point, hou so thei falle,\nUnto the Soule don grievance.\nAnd forto take in remembrance,    970\nA tale acordant unto this,\nWhich of gret understondinge is\nTo mannes soule resonable,\nI thenke telle, and is no fable.\nOf Cristes word, who wole it rede,\nHou that this vice is forto drede\nIn thevangile it telleth plein,\nWhich mot algate be certein,\nFor Crist himself it berth witnesse.\nAnd thogh the clerk and the clergesse    980\nIn latin tunge it rede and singe,\nYit for the more knoulechinge\nOf trouthe, which is good to wite,\nI schal declare as it is write\nIn Engleissh, for thus it began.\nCrist seith: \u201cTher was a riche man,\nA mihti lord of gret astat,\nAnd he was ek so delicat\nOf his clothing, that everyday\nOf pourpre and bisse he made him gay,    990\nAnd eet and drank therto his fille\nAfter the lustes of his wille,\nAs he which al stod in delice\nAnd tok non hiede of thilke vice.\nAnd as it scholde so betyde,\nA povere lazre upon a tyde\nCam to the gate and axed mete:\nBot there mihte he nothing gete\nHis dedly hunger forto stanche;\nFor he, which hadde his fulle panche    1000\nOf alle lustes ate bord,\nNe deigneth noght to speke a word,\nOnliche a Crumme forto yive,\nWherof the povere myhte live\nUpon the yifte of his almesse.\nThus lai this povere in gret destresse\nAcold and hungred ate gate,\nFro which he mihte go no gate,\nSo was he wofulli besein.\nAnd as these holi bokes sein,    1010\nThe houndes comen fro the halle,\nWher that this sike man was falle,\nAnd as he lay ther forto die,\nThe woundes of his maladie\nThei licken forto don him ese.\nBot he was full of such desese,\nThat he mai noght the deth eschape;\nBot as it was that time schape,\nThe Soule fro the bodi passeth,\nAnd he whom nothing overpasseth,    1020\nThe hihe god, up to the hevene\nHim tok, wher he hath set him evene\nIn Habrahammes barm on hyh,\nWher he the hevene joie syh\nAnd hadde al that he have wolde.\nAnd fell, as it befalle scholde,\nThis riche man the same throwe\nWith soudein deth was overthrowe,\nAnd forth withouten eny wente\nInto the helle straght he wente;    1030\nThe fend into the fyr him drouh,\nWher that he hadde peine ynouh\nOf flamme which that evere brenneth.\nAnd as his yhe aboute renneth,\nToward the hevene he cast his lok,\nWher that he syh and hiede tok\nHou Lazar set was in his Se\nAls ferr as evere he mihte se\nWith Habraham; and thanne he preide\nUnto the Patriarch and seide:    1040\n\u201cSend Lazar doun fro thilke Sete,\nAnd do that he his finger wete\nIn water, so that he mai droppe\nUpon my tunge, forto stoppe\nThe grete hete in which I brenne.\u201d\nBot Habraham answerde thenne\nAnd seide to him in this wise:\n\u201cMi Sone, thou thee miht avise\nAnd take into thi remembrance,\nHou Lazar hadde gret penance,    1050\nWhyl he was in that other lif,\nBot thou in al thi lust jolif\nThe bodily delices soghtest:\nForthi, so as thou thanne wroghtest,\nNou schalt thou take thi reward\nOf dedly peine hierafterward\nIn helle, which schal evere laste;\nAnd this Lazar nou ate laste\nThe worldes peine is overronne,\nIn hevene and hath his lif begonne    1060\nOf joie, which is endeles.\nBot that thou preidest natheles,\nThat I schal Lazar to the sende\nWith water on his finger ende,\nThin hote tunge forto kiele,\nThou schalt no such graces fiele;\nFor to that foule place of Sinne,\nFor evere in which thou schalt ben inne,\nComth non out of this place thider,\nNe non of you mai comen hider;    1070\nThus be yee parted nou atuo.\u201d\nThe riche ayeinward cride tho:\n\u201cO Habraham, sithe it so is,\nThat Lazar mai noght do me this\nWhich I have axed in this place,\nI wolde preie an other grace.\nFor I have yit of brethren fyve,\nThat with mi fader ben alyve\nTogedre duellende in on hous;\nTo whom, as thou art gracious,    1080\nI preie that thou woldest sende\nLazar, so that he mihte wende\nTo warne hem hou the world is went,\nThat afterward thei be noght schent\nOf suche peines as I drye.\nLo, this I preie and this I crie,\nNow I may noght miself amende.\u201d\nThe Patriarch anon suiende\nTo his preiere ansuerde nay;\nAnd seide him hou that everyday    1090\nHis brethren mihten knowe and hiere\nOf Moises on Erthe hiere\nAnd of prophetes othre mo,\nWhat hem was best. And he seith no;\nBot if ther mihte a man aryse\nFro deth to lyve in such a wise,\nTo tellen hem hou that it were,\nHe seide hou thanne of pure fere\nThei scholden wel be war therby.\nQuod Habraham: \u201cNay sikerly;    1100\nFor if thei nou wol noght obeie\nTo suche as techen hem the weie,\nAnd alday preche and alday telle\nHou that it stant of hevene and helle,\nThei wol noght thanne taken hiede,\nThogh it befelle so in dede\nThat eny ded man were arered,\nTo ben of him no betre lered\nThan of an other man alyve.\u201d\nIf thou, mi Sone, canst descryve    1110\nThis tale, as Crist himself it tolde,\nThou schalt have cause to beholde,\nTo se so gret an evidence,\nWherof the sothe experience\nHath schewed openliche at ije,\nThat bodili delicacie\nOf him which yeveth non almesse\nSchal after falle in gret destresse.\nAnd that was sene upon the riche:\nFor he ne wolde unto his liche    1120\nA Crumme yiven of his bred,\nThanne afterward, whan he was ded,\nA drope of water him was werned.\nThus mai a mannes wit be lerned\nOf hem that so delices taken;\nWhan thei with deth ben overtaken,\nThat erst was swete is thanne sour.\nBot he that is a governour\nOf worldes good, if he be wys,\nWithinne his herte he set no pris    1130\nOf al the world, and yit he useth\nThe good, that he nothing refuseth,\nAs he which lord is of the thinges.\nThe Nouches and the riche ringes,\nThe cloth of gold and the Perrie\nHe takth, and yit delicacie\nHe leveth, thogh he were al this.\nThe beste mete that ther is\nHe ett, and drinkth the beste drinke;\nBot hou that evere he ete or drinke,    1140\nDelicacie he put aweie,\nAs he which goth the rihte weie\nNoght only forto fiede and clothe\nHis bodi, bot his soule bothe.\nBot thei that taken otherwise\nHere lustes, ben none of the wise;\nAnd that whilom was schewed eke,\nIf thou these olde bokes seke,\nAls wel be reson as be kinde,\nOf olde ensample as men mai finde.    1150\nWhat man that wolde him wel avise,\nDelicacie is to despise,\nWhan kinde acordeth noght withal;\nWherof ensample in special\nOf Nero whilom mai be told,\nWhich ayein kinde manyfold\nHise lustes tok, til ate laste\nThat god him wolde al overcaste;\nOf whom the Cronique is so plein,\nMe list nomore of him to sein.    1160\nAnd natheles for glotonie\nOf bodili Delicacie,\nTo knowe his stomak hou it ferde,\nOf that noman tofore herde,\nWhich he withinne himself bethoghte,\nA wonder soubtil thing he wroghte.\nThre men upon eleccioun\nOf age and of complexioun\nLich to himself be alle weie\nHe tok towardes him to pleie,    1170\nAnd ete and drinke als wel as he.\nTherof was no diversite;\nFor every day whan that thei eete,\nTofore his oghne bord thei seete,\nAnd of such mete as he was served,\nAlthogh thei hadde it noght deserved,\nThei token service of the same.\nBot afterward al thilke game\nWas into wofull ernest torned;\nFor whan thei weren thus sojorned,    1180\nWithinne a time at after mete\nNero, which hadde noght foryete\nThe lustes of his frele astat,\nAs he which al was delicat,\nTo knowe thilke experience,\nThe men let come in his presence:\nAnd to that on the same tyde,\nA    courser that he scholde ryde\nInto the feld, anon he bad;\nWherof this man was wonder glad,    1190\nAnd goth to prike and prance aboute.\nThat other, whil that he was oute,\nHe leide upon his bedd to slepe:\nThe thridde, which he wolde kepe\nWithinne his chambre, faire and softe\nHe goth now doun nou up fulofte,\nWalkende a pass, that he ne slepte,\nTil he which on the courser lepte\nWas come fro the field ayein.\nNero thanne, as the bokes sein,    1200\nThese men doth taken alle thre\nAnd slouh hem, for he wolde se\nThe whos stomak was best defied:\nAnd whanne he hath the sothe tryed,\nHe fond that he which goth the pass\nDefyed best of alle was,\nWhich afterward he usede ay.\nAnd thus what thing unto his pay\nWas most plesant, he lefte non:\nWith every lust he was begon,    1210\nWherof the bodi myhte glade,\nFor he non abstinence made;\nBot most above alle erthli thinges\nOf wommen unto the likinges\nNero sette al his hole herte,\nFor that lust scholde him noght asterte.\nWhan that the thurst of love him cawhte,\nWher that him list he tok a drauhte,\nHe spareth nouther wif ne maide,\nThat such an other, as men saide,    1220\nIn al this world was nevere yit.\nHe was so drunke in al his wit\nThurgh sondri lustes whiche he tok,\nThat evere, whil ther is a bok,\nOf Nero men schul rede and singe\nUnto the worldes knowlechinge,\nMi goode Sone, as thou hast herd.\nFor evere yit it hath so ferd,\nDelicacie in loves cas\nWithoute reson is and was;    1230\nFor wher that love his herte set,\nHim thenkth it myhte be no bet;\nAnd thogh it be noght fulli mete,\nThe lust of love is evere swete.\nLo, thus togedre of felaschipe\nDelicacie and drunkeschipe,\nWherof reson stant out of herre,\nHave mad full many a wisman erre\nIn loves cause most of alle:\nFor thanne hou so that evere it falle,    1240\nWit can no reson understonde,\nBot let the governance stonde\nTo Will, which thanne wext so wylde,\nThat he can noght himselve schylde\nFro no peril, bot out of feere\nThe weie he secheth hiere and there,\nHim recheth noght upon what syde:\nFor oftetime he goth beside,\nAnd doth such thing withoute drede,\nWherof him oghte wel to drede.    1250\nBot whan that love assoteth sore,\nIt passeth alle mennes lore;\nWhat lust it is that he ordeigneth,\nTher is no mannes miht restreigneth,\nAnd of the godd takth he non hiede:\nBot laweles withoute drede,\nHis pourpos for he wolde achieve\nAyeins the pointz of the believe,\nHe tempteth hevene and erthe and helle,\nHierafterward as I schall telle.    1260\nWho dar do thing which love ne dar?\nTo love is every lawe unwar,\nBot to the lawes of his heste\nThe fissch, the foul, the man, the beste\nOf al the worldes kinde louteth.\nFor love is he which nothing douteth:\nIn mannes herte where he sit,\nHe compteth noght toward his wit\nThe wo nomore than the wele,\nNo mor the hete than the chele,    1270\nNo mor the wete than the dreie,\nNo mor to live than to deie,\nSo that tofore ne behinde\nHe seth nothing, bot as the blinde\nWithoute insyhte of his corage\nHe doth merveilles in his rage.\nTo what thing that he wole him drawe,\nTher is no god, ther is no lawe,\nOf whom that he takth eny hiede;\nBot as Baiard the blinde stede,    1280\nTil he falle in the dich amidde,\nHe goth ther noman wole him bidde;\nHe stant so ferforth out of reule,\nTher is no wit that mai him reule.\nAnd thus to telle of him in soth,\nFul many a wonder thing he doth,\nThat were betre to be laft,\nAmong the whiche is wicchecraft,\nThat som men clepen Sorcerie,\nWhich forto winne his druerie    1290\nWith many a circumstance he useth,\nTher is no point which he refuseth.\nThe craft which that Saturnus fond,\nTo make prickes in the Sond,\nThat Geomance cleped is,\nFulofte he useth it amis;\nAnd of the flod his Ydromance,\nAnd of the fyr the Piromance,\nWith questions echon of tho\nHe tempteth ofte, and ek also    1300\nA\u00ebremance in juggement\nTo love he bringth of his assent:\nFor these craftes, as I finde,\nA man mai do be weie of kinde,\nBe so it be to good entente.\nBot he goth al an other wente;\nFor rathere er he scholde faile,\nWith Nigromance he wole assaile\nTo make his incantacioun\nWith hot subfumigacioun.    1310\nThilke art which Spatula is hote,\nAnd used is of comun rote\nAmong Paiens, with that craft ek\nOf which is Auctor Thosz the Grek,\nHe worcheth on and on be rowe:\nRazel is noght to him unknowe,\nNe Salomones Candarie,\nHis Ydeac, his Eutonye;\nThe figure and the bok withal\nOf Balamuz, and of Ghenbal    1320\nThe Seal, and therupon thymage\nOf Thebith, for his avantage\nHe takth, and somwhat of Gibiere,\nWhich helplich is to this matiere.\nBabilla with hire Sones sevene,\nWhich hath renonced to the hevene,\nWith Cernes bothe square and rounde,\nHe traceth ofte upon the grounde,\nMakende his invocacioun;\nAnd for full enformacioun    1330\nThe Scole which Honorius\nWrot, he poursuieth: and lo, thus\nMagique he useth forto winne\nHis love, and spareth for no Sinne.\nAnd over that of his Sotie,\nRiht as he secheth Sorcerie\nOf hem that ben Magiciens,\nRiht so of the Naturiens\nUpon the Sterres from above\nHis weie he secheth unto love,    1340\nAls fer as he hem understondeth.\nIn many a sondry wise he fondeth:\nHe makth ymage, he makth sculpture,\nHe makth writinge, he makth figure,\nHe makth his calculacions,\nHe makth his demonstracions;\nHis houres of Astronomie\nHe kepeth as for that partie\nWhich longeth to thinspeccion\nOf love and his affeccion;    1350\nHe wolde into the helle seche\nThe devel himselve to beseche,\nIf that he wiste forto spede,\nTo gete of love his lusti mede:\nWher that he hath his herte set,\nHe bede nevere fare bet\nNe wite of other hevene more.\nMi Sone, if thou of such a lore\nHast ben er this, I red thee leve.\nMin holi fader, be youre leve    1360\nOf al that ye have spoken hiere\nWhich toucheth unto this matiere,\nTo telle soth riht as I wene,\nI wot noght o word what ye mene.\nI wol noght seie, if that I couthe,\nThat I nolde in mi lusti youthe\nBenethe in helle and ek above\nTo winne with mi ladi love\nDon al that evere that I mihte;\nFor therof have I non insihte    1370\nWher afterward that I become,\nTo that I wonne and overcome\nHire love, which I most coveite.\nMi Sone, that goth wonder streite:\nFor this I mai wel telle soth,\nTher is noman the which so doth,\nFor al the craft that he can caste,\nThat he nabeith it ate laste.\nFor often he that wol beguile\nIs guiled with the same guile,    1380\nAnd thus the guilour is beguiled;\nAs I finde in a bok compiled\nTo this matiere an old histoire,\nThe which comth nou to mi memoire,\nAnd is of gret essamplerie\nAyein the vice of Sorcerie,\nWherof non ende mai be good.\nBot hou whilom therof it stod,\nA tale which is good to knowe\nTo thee, mi Sone, I schal beknowe.    1390\nAmong hem whiche at Troie were,\nUluxes ate Siege there\nWas on be name in special;\nOf whom yit the memorial\nAbit, for whyl ther is a mouth,\nFor evere his name schal be couth.\nHe was a worthi knyht and king\nAnd clerk knowende of every thing;\nHe was a gret rethorien,\nHe was a gret magicien;    1400\nOf Tullius the rethorique,\nOf king Zorastes the magique,\nOf Tholome thastronomie,\nOf Plato the Philosophie,\nOf Daniel the slepi dremes,\nOf Neptune ek the water stremes,\nOf Salomon and the proverbes,\nOf Macer al the strengthe of herbes,\nAnd the Phisique of Ypocras,\nAnd lich unto Pictagoras    1410\nOf Surgerie he knew the cures.\nBot somwhat of his aventures,\nWhich schal to mi matiere acorde,\nTo thee, mi Sone, I wol recorde.\nThis king, of which thou hast herd sein,\nFro Troie as he goth hom ayein\nBe Schipe, he fond the See divers,\nWith many a wyndi storm revers.\nBot he thurgh wisdom that he schapeth\nFul many a gret peril ascapeth,    1420\nOf whiche I thenke tellen on,\nHou that malgre the nedle and ston\nWynddrive he was al soudeinly\nUpon the strondes of Cilly,\nWher that he moste abyde a whyle.\nTuo queenes weren in that yle\nCalipsa named and Circes;\nAnd whan they herde hou Uluxes\nIs londed ther upon the ryve,\nFor him thei senden als so blive.    1430\nWith him suche as he wolde he nam\nAnd to the court to hem he cam.\nThes queenes were as tuo goddesses\nOf Art magique Sorceresses,\nThat what lord comth to that rivage,\nThei make him love in such a rage\nAnd upon hem assote so,\nThat thei wol have, er that he go,\nAl that he hath of worldes good.\nUluxes wel this understod,    1440\nThei couthe moche, he couthe more;\nThei schape and caste ayein him sore\nAnd wroghte many a soutil wyle,\nBot yit thei mihte him noght beguile.\nBot of the men of his navie\nThei tuo forschope a gret partie,\nMai non of hem withstonde here hestes;\nSom part thei schopen into bestes,\nSom part thei schopen into foules,\nTo beres, tigres, Apes, oules,    1450\nOr elles be som other weie;\nTher myhte hem nothing desobeie,\nSuch craft thei hadde above kinde.\nBot that Art couthe thei noght finde,\nOf which Uluxes was deceived,\nThat he ne hath hem alle weyved,\nAnd broght hem into such a rote,\nThat upon him thei bothe assote;\nAnd thurgh the science of his art\nHe tok of hem so wel his part,    1460\nThat he begat Circes with childe.\nHe kepte him sobre and made hem wilde,\nHe sette himselve so above,\nThat with here good and with here love,\nWho that therof be lief or loth,\nAl quit into his Schip he goth.\nCirces toswolle bothe sides\nHe lefte, and waiteth on the tydes,\nAnd straght thurghout the salte fom\nHe takth his cours and comth him hom,    1470\nWhere as he fond Penolope;\nA betre wif ther mai non be,\nAnd yit ther ben ynowhe of goode.\nBot who hir goodschipe understode\nFro ferst that sche wifhode tok,\nHou many loves sche forsok\nAnd hou sche bar hire al aboute,\nTher whiles that hire lord was oute,\nHe mihte make a gret avant\nAmonges al the remenant    1480\nThat sche was on of al the beste.\nWel myhte he sette his herte in reste,\nThis king, whan he hir fond in hele;\nFor as he couthe in wisdom dele,\nSo couthe sche in wommanhiede:\nAnd whan sche syh withoute drede\nHire lord upon his oghne ground,\nThat he was come sauf and sound,\nIn al this world ne mihte be\nA gladdere womman than was sche.    1490\nThe fame, which mai noght ben hidd,\nThurghout the lond is sone kidd,\nHere king is come hom ayein:\nTher mai noman the fulle sein,\nHou that thei weren alle glade,\nSo mochel joie of him thei made.\nThe presens every day be newed,\nHe was with yiftes al besnewed;\nThe poeple was of him so glad,\nThat thogh non other man hem bad,    1500\nTaillage upon hemself thei sette,\nAnd as it were of pure dette\nThei yeve here goodes to the king:\nThis was a glad hom welcomyng.\nThus hath Uluxes what he wolde,\nHis wif was such as sche be scholde,\nHis poeple was to him sougit,\nHim lacketh nothing of delit.\nBot fortune is of such a sleyhte,\nThat whan a man is most on heyhte,    1510\nSche makth him rathest forto falle:\nTher wot noman what schal befalle,\nThe happes over mannes hed\nBen honged with a tendre thred.\nThat proved was on Uluxes;\nFor whan he was most in his pes,\nFortune gan to make him werre\nAnd sette his welthe al out of herre.\nUpon a dai as he was merie,\nAs thogh ther mihte him nothing derie,    1520\nWhan nyht was come, he goth to bedde,\nWith slep and bothe his yhen fedde.\nAnd while he slepte, he mette a swevene:\nHim thoghte he syh a stature evene,\nWhich brihtere than the sonne schon;\nA man it semeth was it non,\nBot yit it was as in figure\nMost lich to mannyssh creature,\nBot as of beaute hevenelich\nIt was most to an Angel lich:    1530\nAnd thus betwen angel and man\nBeholden it this king began,\nAnd such a lust tok of the sihte,\nThat fain he wolde, if that he mihte,\nThe forme of that figure embrace;\nAnd goth him forth toward the place,\nWher he sih that ymage tho,\nAnd takth it in his Armes tuo,\nAnd it embraceth him ayein\nAnd to the king thus gan it sein:    1540\n\u201cUluxes, understond wel this,\nThe tokne of oure aqueintance is\nHierafterward to mochel tene:\nThe love that is ous betuene,\nOf that we nou such joie make,\nThat on of ous the deth schal take,\nWhan time comth of destine;\nIt may non other wise be.\u201d\nUluxes tho began to preie\nThat this figure wolde him seie    1550\nWhat wyht he is that seith him so.\nThis wyht upon a spere tho\nA pensel which was wel begon,\nEmbrouded, scheweth him anon:\nThre fisshes alle of o colour\nIn manere as it were a tour\nUpon the pensel were wroght.\nUluxes kneu this tokne noght,\nAnd preith to wite in som partie\nWhat thing it myhte signefie,    1560\n\u201cA signe it is,\u201d the wyht ansuerde,\n\u201cOf an Empire:\u201d and forth he ferde\nAl sodeinly, whan he that seide.\nUluxes out of slep abreide,\nAnd that was riht ayein the day,\nThat lengere slepen he ne may.\nMen sein, a man hath knowleching\nSave of himself of alle thing;\nHis oghne chance noman knoweth,\nBot as fortune it on him throweth:    1570\nWas nevere yit so wys a clerk,\nWhich mihte knowe al goddes werk,\nNe the secret which god hath set\nAyein a man mai noght be let.\nUluxes, thogh that he be wys,\nWith al his wit in his avis,\nThe mor that he his swevene acompteth,\nThe lasse he wot what it amonteth:\nFor al his calculacion,\nHe seth no demonstracion    1580\nAl pleinly forto knowe an ende;\nBot natheles hou so it wende,\nHe dradde him of his oghne Sone.\nThat makth him wel the more astone,\nAnd schop therfore anon withal,\nSo that withinne castel wall\nThelamachum his Sone he schette,\nAnd upon him strong warde he sette.\nThe sothe furthere he ne knew,\nTil that fortune him overthreu;    1590\nBot natheles for sikernesse,\nWher that he mihte wite and gesse\nA place strengest in his lond,\nTher let he make of lym and sond\nA strengthe where he wolde duelle;\nWas nevere man yit herde telle\nOf such an other as it was.\nAnd forto strengthe him in that cas,\nOf al his lond the sekereste\nOf servantz and the worthieste,    1600\nTo kepen him withinne warde,\nHe sette his bodi forto warde;\nAnd made such an ordinance,\nFor love ne for aqueintance,\nThat were it erly, were it late,\nThei scholde lete in ate gate\nNo maner man, what so betydde,\nBot if so were himself it bidde.\nBot al that myhte him noght availe,\nFor whom fortune wole assaile,    1610\nTher mai be non such resistence,\nWhich mihte make a man defence;\nAl that schal be mot falle algate.\nThis Circes, which I spak of late,\nOn whom Uluxes hath begete\nA child, thogh he it have foryete,\nWhan time com, as it was wone,\nSche was delivered of a Sone,\nWhich cleped is Thelogonus.\nThis child, whan he was bore thus,    1620\nAboute his moder to ful age,\nThat he can reson and langage,\nIn good astat was drawe forth:\nAnd whan he was so mochel worth\nTo stonden in a mannes stede,\nCirces his moder hath him bede\nThat he schal to his fader go,\nAnd tolde him al togedre tho\nWhat man he was that him begat.\nAnd whan Thelogonus of that    1630\nWas war and hath ful knowleching\nHou that his fader was a king,\nHe preith his moder faire this,\nTo go wher that his fader is;\nAnd sche him granteth that he schal,\nAnd made him redi forth withal.\nIt was that time such usance,\nThat every man the conoiscance\nOf his contre bar in his hond,\nWhan he wente into strange lond;    1640\nAnd thus was every man therfore\nWel knowe, wher that he was bore:\nFor espiaile and mistrowinges\nThey dede thanne suche thinges,\nThat every man mai other knowe.\nSo it befell that ilke throwe\nThelogonus as in this cas;\nOf his contre the signe was\nThre fisshes, whiche he scholde bere\nUpon the penon of a spere:    1650\nAnd whan that he was thus arraied\nAnd hath his harneis al assaied,\nThat he was redy everydel,\nHis moder bad him farewel,\nAnd seide him that he scholde swithe\nHis fader griete a thousand sithe.\nThelogonus his moder kiste\nAnd tok his leve, and wher he wiste\nHis fader was, the weie nam,\nTil he unto Nachaie cam,    1660\nWhich of that lond the chief Cite\nWas cleped, and ther axeth he\nWher was the king and hou he ferde.\nAnd whan that he the sothe herde,\nWher that the king Uluxes was,\nAl one upon his hors gret pas\nHe rod him forth, and in his hond\nHe bar the signal of his lond\nWith fisshes thre, as I have told;\nAnd thus he wente unto that hold,    1670\nWher that his oghne fader duelleth.\nThe cause why he comth he telleth\nUnto the kepers of the gate,\nAnd wolde have comen in therate,\nBot schortli thei him seide nay:\nAnd he als faire as evere he may\nBesoghte and tolde hem ofte this,\nHou that the king his fader is;\nBot they with proude wordes grete\nBegunne to manace and threte,    1680\nBot he go fro the gate faste,\nThei wolde him take and sette faste.\nFro wordes unto strokes thus\nThei felle, and so Thelogonus\nWas sore hurt and welnyh ded;\nBot with his scharpe speres hed\nHe makth defence, hou so it falle,\nAnd wan the gate upon hem alle,\nAnd hath slain of the beste fyve;\nAnd thei ascriden als so blyve    1690\nThurghout the castell al aboute.\nOn every syde men come oute,\nWherof the kinges herte afflihte,\nAnd he with al the haste he mihte\nA spere cauhte and out he goth,\nAs he that was nyh wod for wroth.\nHe sih the gates ful of blod,\nThelogonus and wher he stod\nHe sih also, bot he ne knew\nWhat man it was, and to him threw    1700\nHis Spere, and he sterte out asyde.\nBot destine, which schal betide,\nBefell that ilke time so,\nThelogonus knew nothing tho\nWhat man it was that to him caste,\nAnd while his oghne spere laste,\nWith al the signe therupon\nHe caste unto the king anon,\nAnd smot him with a dedly wounde.\nUluxes fell anon to grounde;    1710\nTho every man, \u201cThe king! the king!\u201d\nBegan to crie, and of this thing\nThelogonus, which sih the cas,\nOn knes he fell and seide, \u201cHelas!\nI have min oghne fader slain:\nNou wolde I deie wonder fain,\nNou sle me who that evere wile,\nFor certes it is right good skile.\u201d\nHe crith, he wepth, he seith therfore,\n\u201cHelas, that evere was I bore,    1720\nThat this unhappi destine\nSo wofulli comth in be me!\u201d\nThis king, which yit hath lif ynouh,\nHis herte ayein to him he drouh,\nAnd to that vois an Ere he leide\nAnd understod al that he seide,\nAnd gan to speke, and seide on hih,\n\u201cBring me this man.\u201d And whan he sih\nThelogonus, his thoght he sette\nUpon the swevene which he mette,    1730\nAnd axeth that he myhte se\nHis spere, on which the fisshes thre\nHe sih upon a pensel wroght.\nTho wiste he wel it faileth noght,\nAnd badd him that he telle scholde\nFro whenne he cam and what he wolde.\nThelogonus in sorghe and wo\nSo as he mihte tolde tho\nUnto Uluxes al the cas,\nHou that Circes his moder was,    1740\nAnd so forth seide him everydel,\nHou that his moder gret him wel,\nAnd in what wise sche him sente.\nTho wiste Uluxes what it mente,\nAnd tok him in hise Armes softe,\nAnd al bledende he kest him ofte,\nAnd seide, \u201cSone, whil I live,\nThis infortune I thee foryive.\u201d\nAfter his other Sone in haste\nHe sende, and he began him haste    1750\nAnd cam unto his fader tyt.\nBot whan he sih him in such plit,\nHe wolde have ronne upon that other\nAnon, and slain his oghne brother,\nNe hadde be that Uluxes\nBetwen hem made acord and pes,\nAnd to his heir Thelamachus\nHe bad that he Thelogonus\nWith al his pouer scholde kepe,\nTil he were of his woundes depe    1760\nAl hol, and thanne he scholde him yive\nLond wher upon he mihte live.\nThelamachus, whan he this herde,\nUnto his fader he ansuerde\nAnd seide he wolde don his wille.\nSo duelle thei togedre stille,\nThese brethren, and the fader sterveth.\nLo, wherof Sorcerie serveth.\nThurgh Sorcerie his lust he wan,\nThurgh Sorcerie his wo began,    1770\nThurgh Sorcerie his love he ches,\nThurgh Sorcerie his lif he les;\nThe child was gete in Sorcerie,\nThe which dede al this felonie:\nThing which was ayein kynde wroght\nUnkindeliche it was aboght;\nThe child his oghne fader slowh,\nThat was unkindeschipe ynowh.\nForthi tak hiede hou that it is,\nSo forto winne love amis,    1780\nWhich endeth al his joie in wo:\nFor of this Art I finde also,\nThat hath be do for loves sake,\nWherof thou miht ensample take,\nA gret Cronique imperial,\nWhich evere into memorial\nAmong the men, hou so it wende,\nSchal duelle to the worldes ende.\nThe hihe creatour of thinges,\nWhich is the king of alle kinges,    1790\nFul many a wonder worldes chance\nLet slyden under his suffrance;\nTher wot noman the cause why,\nBot he the which is almyhty.\nAnd that was proved whilom thus,\nWhan that the king Nectanabus,\nWhich hadde Egipte forto lede,\u2014\nBot for he sih tofor the dede\nThurgh magique of his Sorcerie,\nWherof he couthe a gret partie,    1800\nHise enemys to him comende,\nFro whom he mihte him noght defende,\nOut of his oghne lond he fledde;\nAnd in the wise as he him dredde\nIt fell, for al his wicchecraft,\nSo that Egipte him was beraft,\nAnd he desguised fledde aweie\nBe schipe, and hield the rihte weie\nTo Macedoine, wher that he\nAryveth ate chief Cite.    1810\nThre yomen of his chambre there\nAl only forto serve him were,\nThe whiche he trusteth wonder wel,\nFor thei were trewe as eny stiel;\nAnd hapneth that thei with him ladde\nPart of the beste good he hadde.\nThei take logginge in the toun\nAfter the disposicion\nWher as him thoghte best to duelle:\nHe axeth thanne and herde telle    1820\nHou that the king was oute go.\nUpon a werre he hadde tho;\nBut in that Cite thanne was\nThe queene, which Olimpias\nWas hote, and with sollempnete\nThe feste of hir nativite,\nAs it befell, was thanne holde;\nAnd for hire list to be beholde\nAnd preised of the poeple aboute,\nSche schop hir forto riden oute    1830\nAt after mete al openly.\nAnon were alle men redy,\nAnd that was in the monthe of Maii,\nThis lusti queene in good arrai\nWas set upon a Mule whyt:\nTo sen it was a gret delit\nThe joie that the cite made;\nWith freisshe thinges and with glade\nThe noble toun was al behonged,\nAnd every wiht was sore alonged    1840\nTo se this lusti ladi ryde.\nTher was gret merthe on alle syde;\nWher as sche passeth be the strete,\nTher was ful many a tymber bete\nAnd many a maide carolende:\nAnd thus thurghout the toun pleiende\nThis queene unto a pleine rod,\nWher that sche hoved and abod\nTo se diverse game pleie,\nThe lusti folk jouste and tourneie;    1850\nAnd so forth every other man,\nWhich pleie couthe, his pley began,\nTo plese with this noble queene.\nNectanabus cam to the grene\nAmonges othre and drouh him nyh.\nBot whan that he this ladi sih\nAnd of hir beaute hiede tok,\nHe couthe noght withdrawe his lok\nTo se noght elles in the field,\nBot stod and only hire behield.    1860\nOf his clothinge and of his gere\nHe was unlich alle othre there,\nSo that it hapneth ate laste,\nThe queene on him hire yhe caste,\nAnd knew that he was strange anon:\nBot he behield hire evere in on\nWithoute blenchinge of his chere.\nSche tok good hiede of his manere,\nAnd wondreth why he dede so,\nAnd bad men scholde for him go.    1870\nHe cam and dede hire reverence,\nAnd sche him axeth in cilence\nFor whenne he cam and what he wolde.\nAnd he with sobre wordes tolde,\nAnd seith, \u201cMa dame, a clerk I am,\nTo you and in message I cam,\nThe which I mai noght tellen hiere;\nBot if it liketh you to hiere,\nIt mot be seid al prively,\nWher non schal be bot ye and I.\u201d    1880\nThus for the time he tok his leve.\nThe dai goth forth til it was eve,\nThat every man mot lete his werk;\nAnd sche thoghte evere upon this clerk,\nWhat thing it is he wolde mene:\nAnd in this wise abod the queene,\nAnd passeth over thilke nyht,\nTil it was on the morwe liht.\nSche sende for him, and he com,\nWith him his Astellabre he nom,    1890\nWhich was of fin gold precious\nWith pointz and cercles merveilous;\nAnd ek the hevenely figures\nWroght in a bok ful of peintures\nHe tok this ladi forto schewe,\nAnd tolde of ech of hem be rewe\nThe cours and the condicion.\nAnd sche with gret affeccion\nSat stille and herde what he wolde:\nAnd thus whan he sih time, he tolde,    1900\nAnd feigneth with hise wordes wise\nA tale, and seith in such a wise:\n\u201cMa dame, bot a while ago,\nWher I was in Egipte tho,\nAnd radde in scole of this science,\nIt fell into mi conscience\nThat I unto the temple wente,\nAnd ther with al myn hole entente\nAs I mi sacrifice dede,\nOn of the goddes hath me bede    1910\nThat I you warne prively,\nSo that ye make you redy,\nAnd that ye be nothing agast;\nFor he such love hath to you cast,\nThat ye schul ben his oghne diere,\nAnd he schal be your beddefiere,\nTil ye conceive and be with childe.\u201d\nAnd with that word sche wax al mylde,\nAnd somdel red becam for schame,\nAnd axeth him that goddes name,    1920\nWhich so wol don hire compainie.\nAnd he seide, \u201cAmos of Lubie.\u201d\nAnd sche seith, \u201cThat mai I noght lieve,\nBot if I sihe a betre prieve.\u201d\n\u201cMa dame,\u201d quod Nectanabus,\n\u201cIn tokne that it schal be thus,\nThis nyht for enformacion\nYe schul have an avision:\nThat Amos schal to you appiere,\nTo schewe and teche in what manere    1930\nThe thing schal afterward befalle.\nYe oghten wel above alle\nTo make joie of such a lord;\nFor whan ye ben of on acord,\nHe schal a Sone of you begete,\nWhich with his swerd schal winne and gete\nThe wyde world in lengthe and brede;\nAlle erthli kinges schull him drede,\nAnd in such wise, I you behote,\nThe god of erthe he schal be hote.\u201d    1940\n\u201cIf this be soth,\u201d tho quod the queene,\n\u201cThis nyht, thou seist, it schal be sene.\nAnd if it falle into mi grace,\nOf god Amos, that I pourchace\nTo take of him so gret worschipe,\nI wol do thee such ladischipe,\nWherof thou schalt for everemo\nBe riche.\u201d And he hir thonketh tho,\nAnd tok his leve and forth he wente.\nSche wiste litel what he mente,    1950\nFor it was guile and Sorcerie,\nAl that sche tok for Prophecie.\nNectanabus thurghout the day,\nWhan he cam hom wher as he lay,\nHis chambre be himselve tok,\nAnd overtorneth many a bok,\nAnd thurgh the craft of Artemage\nOf wex he forgeth an ymage.\nHe loketh his equacions\nAnd ek the constellacions,    1960\nHe loketh the conjunccions,\nHe loketh the recepcions,\nHis signe, his houre, his ascendent,\nAnd drawth fortune of his assent:\nThe name of queene Olimpias\nIn thilke ymage write was\nAmiddes in the front above.\nAnd thus to winne his lust of love\nNectanabus this werk hath diht;\nAnd whan it cam withinne nyht,    1970\nThat every wyht is falle aslepe,\nHe thoghte he wolde his time kepe,\nAs he which hath his houre apointed.\nAnd thanne ferst he hath enoignted\nWith sondri herbes that figure,\nAnd therupon he gan conjure,\nSo that thurgh his enchantement\nThis ladi, which was innocent\nAnd wiste nothing of this guile,\nMette, as sche slepte thilke while,    1980\nHou fro the hevene cam a lyht,\nWhich al hir chambre made lyht;\nAnd as sche loketh to and fro,\nSche sih, hir thoghte, a dragoun tho,\nWhos scherdes schynen as the Sonne,\nAnd hath his softe pas begonne\nWith al the chiere that he may\nToward the bedd ther as sche lay,\nTil he cam to the beddes side.\nAnd sche lai stille and nothing cride,    1990\nFor he dede alle his thinges faire\nAnd was courteis and debonaire:\nAnd as he stod hire fasteby,\nHis forme he changeth sodeinly,\nAnd the figure of man he nom,\nTo hire and into bedde he com,\nAnd such thing there of love he wroghte,\nWherof, so as hire thanne thoghte,\nThurgh likinge of this god Amos\nWith childe anon hire wombe aros,    2000\nAnd sche was wonder glad withal.\nNectanabus, which causeth al\nOf this metrede the substance,\nWhan he sih time, his nigromance\nHe stinte and nothing more seide\nOf his carecte, and sche abreide\nOut of hir slep, and lieveth wel\nThat it is soth thanne everydel\nOf that this clerk hire hadde told,\nAnd was the gladdere manyfold    2010\nIn hope of such a glad metrede,\nWhich after schal befalle in dede.\nSche longeth sore after the dai,\nThat sche hir swevene telle mai\nTo this guilour in privete,\nWhich kneu it als so wel as sche:\nAnd natheles on morwe sone\nSche lefte alle other thing to done,\nAnd for him sende, and al the cas\nSche tolde him pleinly as it was,    2020\nAnd seide hou thanne wel sche wiste\nThat sche his wordes mihte triste,\nFor sche fond hire Avisioun\nRiht after the condicion\nWhich he hire hadde told tofore;\nAnd preide him hertely therfore\nThat he hire holde covenant\nSo forth of al the remenant,\nThat sche may thurgh his ordinance\nToward the god do such plesance,    2030\nThat sche wakende myhte him kepe\nIn such wise as sche mette aslepe.\nAnd he, that couthe of guile ynouh,\nWhan he this herde, of joie he louh,\nAnd seith, \u201cMa dame, it schal be do.\nBot this I warne you therto:\nThis nyht, whan that he comth to pleie,\nThat ther be no lif in the weie\nBot I, that schal at his likinge\nOrdeine so for his cominge,    2040\nThat ye ne schull noght of him faile.\nFor this, ma dame, I you consaile,\nThat ye it kepe so prive,\nThat no wiht elles bot we thre\nHave knowlechinge hou that it is;\nFor elles mihte it fare amis,\nIf ye dede oght that scholde him grieve.\u201d\nAnd thus he makth hire to believe,\nAnd feigneth under guile feith:\nBot natheles al that he seith    2050\nSche troweth; and ayein the nyht\nSche hath withinne hire chambre dyht,\nWher as this guilour faste by\nUpon this god schal prively\nAwaite, as he makth hire to wene:\nAnd thus this noble gentil queene,\nWhan sche most trusteth, was deceived.\nThe nyht com, and the chambre is weyved,\nNectanabus hath take his place,\nAnd whan he sih the time and space,    2060\nThurgh the deceipte of his magique\nHe putte him out of mannes like,\nAnd of a dragoun tok the forme,\nAs he which wolde him al conforme\nTo that sche sih in swevene er this;\nAnd thus to chambre come he is.\nThe queene lay abedde and sih,\nAnd hopeth evere, as he com nyh,\nThat he god of Lubye were,\nSo hath sche wel the lasse fere.    2070\nBot for he wolde hire more assure,\nYit eft he changeth his figure,\nAnd of a wether the liknesse\nHe tok, in signe of his noblesse\nWith large hornes for the nones:\nOf fin gold and of riche stones\nA corone on his hed he bar,\nAnd soudeinly, er sche was war,\nAs he which alle guile can,\nHis forme he torneth into man,    2080\nAnd cam to bedde, and sche lai stille,\nWher as sche soffreth al his wille,\nAs sche which wende noght misdo.\nBot natheles it hapneth so,\nAlthogh sche were in part deceived,\nYit for al that sche hath conceived\nThe worthieste of alle kiththe,\nWhich evere was tofore or siththe\nOf conqueste and chivalerie;\nSo that thurgh guile and Sorcerie    2090\nTher was that noble knyht begunne,\nWhich al the world hath after wunne.\nThus fell the thing which falle scholde,\nNectanabus hath that he wolde;\nWith guile he hath his love sped,\nWith guile he cam into the bed,\nWith guile he goth him out ayein:\nHe was a schrewed chamberlein,\nSo to beguile a worthi queene,\nAnd that on him was after seene.    2100\nBot natheles the thing is do;\nThis false god was sone go,\nWith his deceipte and hield him clos,\nTil morwe cam, that he aros.\nAnd tho, whan time and leisir was,\nThe queene tolde him al the cas,\nAs sche that guile non supposeth;\nAnd of tuo pointz sche him opposeth.\nOn was, if that this god nomore\nWol come ayein, and overmore,    2110\nHou sche schal stonden in acord\nWith king Philippe hire oghne lord,\nWhan he comth hom and seth hire grone.\n\u201cMa dame,\u201d he seith, \u201clet me alone:\nAs for the god I undertake\nThat whan it liketh you to take\nHis compaignie at eny throwe,\nIf I a day tofore it knowe,\nHe schal be with you on the nyht;\nAnd he is wel of such a myht    2120\nTo kepe you from alle blame.\nForthi conforte you, ma dame,\nTher schal non other cause be.\u201d\nThus tok he leve and forth goth he,\nAnd tho began he forto muse\nHou he the queene mihte excuse\nToward the king of that is falle;\nAnd fond a craft amonges alle,\nThurgh which he hath a See foul daunted,\nWith his magique and so enchaunted,    2130\nThat he flyh forth, whan it was nyht,\nUnto the kinges tente riht,\nWher that he lay amidde his host:\nAnd whanne he was aslepe most,\nWith that the See foul to him broghte\nAnd othre charmes, whiche he wroghte\nAt hom withinne his chambre stille,\nThe king he torneth at his wille,\nAnd makth him forto dreme and se\nThe dragoun and the privete    2140\nWhich was betuen him and the queene.\nAnd over that he made him wene\nIn swevene, hou that the god Amos,\nWhan he up fro the queene aros,\nTok forth a ring, wherinne a ston\nWas set, and grave therupon\nA Sonne, in which, whan he cam nyh,\nA leoun with a swerd he sih;\nAnd with that priente, as he tho mette,\nUpon the queenes wombe he sette    2150\nA Seal, and goth him forth his weie.\nWith that the swevene wente aweie,\nAnd tho began the king awake\nAnd sigheth for his wyves sake,\nWher as he lay withinne his tente,\nAnd hath gret wonder what it mente.\nWith that he hasteth him to ryse\nAnon, and sende after the wise,\nAmong the whiche ther was on,\nA clerc, his name is Amphion:    2160\nWhan he the kinges swevene herde,\nWhat it betokneth he ansuerde,\nAnd seith, \u201cSo siker as the lif,\nA god hath leie be thi wif,\nAnd gete a Sone, which schal winne\nThe world and al that is withinne.\nAs leon is the king of bestes,\nSo schal the world obeie his hestes,\nWhich with his swerd schal al be wonne,\nAls ferr as schyneth eny Sonne.\u201d    2170\nThe king was doubtif of this dom;\nBot natheles, whan that he com\nAyein into his oghne lond,\nHis wif with childe gret he fond.\nHe mihte noght himselve stiere,\nThat he ne made hire hevy chiere;\nBot he which couthe of alle sorwe,\nNectanabus, upon the morwe\nThurgh the deceipte and nigromance\nTok of a dragoun the semblance,    2180\nAnd wher the king sat in his halle,\nCom in rampende among hem alle\nWith such a noise and such a rore,\nThat thei agast were also sore\nAs thogh thei scholde deie anon.\nAnd natheles he grieveth non,\nBot goth toward the deyss on hih;\nAnd whan he cam the queene nyh,\nHe stinte his noise, and in his wise\nTo hire he profreth his servise,    2190\nAnd leith his hed upon hire barm;\nAnd sche with goodly chiere hire arm\nAboute his necke ayeinward leide,\nAnd thus the queene with him pleide\nIn sihte of alle men aboute.\nAnd ate laste he gan to loute\nAnd obeissance unto hire make,\nAs he that wolde his leve take;\nAnd sodeinly his lothly forme\nInto an Egle he gan transforme,    2200\nAnd flyh and sette him on a raile;\nWherof the king hath gret mervaile,\nFor there he pruneth him and piketh,\nAs doth an hauk whan him wel liketh,\nAnd after that himself he schok,\nWherof that al the halle quok,\nAs it a terremote were;\nThei seiden alle, god was there:\nIn such a res and forth he flyh.\nThe king, which al this wonder syh,    2210\nWhan he cam to his chambre alone,\nUnto the queene he made his mone\nAnd of foryivenesse hir preide;\nFor thanne he knew wel, as he seide,\nSche was with childe with a godd.\nThus was the king withoute rodd\nChastised, and the queene excused\nOf that sche hadde ben accused.\nAnd for the gretere evidence,\nYit after that in the presence    2220\nOf king Philipp and othre mo,\nWhan thei ride in the fieldes tho,\nA Phesant cam before here yhe,\nThe which anon as thei hire syhe,\nFleende let an ey doun falle,\nAnd it tobrak tofore hem alle:\nAnd as thei token therof kepe,\nThei syhe out of the schelle crepe\nA litel Serpent on the ground,\nWhich rampeth al aboute round,    2230\nAnd in ayein it wolde have wonne,\nBot for the brennynge of the Sonne\nIt mihte noght, and so it deide.\nAnd therupon the clerkes seide,\n\u201cAs the Serpent, whan it was oute,\nWent enviroun the schelle aboute\nAnd mihte noght torne in ayein,\nSo schal it fallen in certein:\nThis child the world schal environe,\nAnd above alle the corone    2240\nHim schal befalle, and in yong Age\nHe schal desire in his corage,\nWhan al the world is in his hond,\nTo torn ayein into the lond\nWher he was bore, and in his weie\nHomward he schal with puison deie.\u201d\nThe king, which al this sih and herde,\nFro that dai forth, hou so it ferde,\nHis jalousie hath al foryete.\nBot he which hath the child begete,    2250\nNectanabus, in privete\nThe time of his nativite\nUpon the constellacioun\nAwaiteth, and relacion\nMakth to the queene hou sche schal do,\nAnd every houre apointeth so,\nThat no mynut therof was lore.\nSo that in due time is bore\nThis child, and forth with therupon\nTher felle wondres many on    2260\nOf terremote universiel:\nThe Sonne tok colour of stiel\nAnd loste his lyht, the wyndes blewe,\nAnd manye strengthes overthrewe;\nThe See his propre kinde changeth,\nAnd al the world his forme strangeth;\nThe thonder with his fyri levene\nSo cruel was upon the hevene,\nThat every erthli creature\nTho thoghte his lif in aventure.    2270\nThe tempeste ate laste cesseth,\nThe child is kept, his age encresseth,\nAnd Alisandre his name is hote,\nTo whom Calistre and Aristote\nTo techen him Philosophie\nEntenden, and Astronomie,\nWith othre thinges whiche he couthe\nAlso, to teche him in his youthe\nNectanabus tok upon honde.\nBot every man mai understonde,    2280\nOf Sorcerie hou that it wende,\nIt wole himselve prove at ende,\nAnd namely forto beguile\nA lady, which withoute guile\nSupposeth trouthe al that sche hiereth:\nBot often he that evele stiereth\nHis Schip is dreynt therinne amidde;\nAnd in this cas riht so betidde.\nNectanabus upon a nyht,\nWhan it was fair and sterre lyht,    2290\nThis yonge lord ladde up on hih\nAbove a tour, wher as he sih\nThee sterres such as he acompteth,\nAnd seith what ech of hem amonteth,\nAs thogh he knewe of alle thing;\nBot yit hath he no knowleching\nWhat schal unto himself befalle.\nWhan he hath told his wordes alle,\nThis yonge lord thanne him opposeth,\nAnd axeth if that he supposeth    2300\nWhat deth he schal himselve deie.\nHe seith, \u201cOr fortune is aweie\nAnd every sterre hath lost his wone,\nOr elles of myn oghne Sone\nI schal be slain, I mai noght fle.\u201d\nThoghte Alisandre in privete,\n\u201cHierof this olde dotard lieth\u201d:\nAnd er that other oght aspieth,\nAl sodeinliche his olde bones\nHe schof over the wal at ones,    2310\nAnd seith him, \u201cLy doun there apart:\nWherof nou serveth al thin art?\nThou knewe alle othre mennes chance\nAnd of thiself hast ignorance:\nThat thou hast seid amonges alle\nOf thi persone, is noght befalle.\u201d\nNectanabus, which hath his deth,\nYit while him lasteth lif and breth,\nTo Alisandre he spak and seide\nThat he with wrong blame on him leide    2320\nFro point to point and al the cas\nHe tolde, hou he his Sone was.\nTho he, which sory was ynowh,\nOut of the dich his fader drouh,\nAnd tolde his moder hou it ferde\nIn conseil; and whan sche it herde\nAnd kneu the toknes whiche he tolde,\nSche nyste what sche seie scholde,\nBot stod abayssht as for the while\nOf his magique and al the guile.    2330\nSche thoghte hou that sche was deceived,\nThat sche hath of a man conceived,\nAnd wende a god it hadde be.\nBot natheles in such degre,\nSo as sche mihte hire honour save,\nSche schop the body was begrave.\nAnd thus Nectanabus aboghte\nThe Sorcerie which he wroghte:\nThogh he upon the creatures\nThurgh his carectes and figures    2340\nThe maistrie and the pouer hadde,\nHis creatour to noght him ladde,\nAyein whos lawe his craft he useth,\nWhan he for lust his god refuseth,\nAnd tok him to the dieules craft.\nLo, what profit him is belaft:\nThat thing thurgh which he wende have stonde,\nFerst him exilede out of londe\nWhich was his oghne, and from a king\nMade him to ben an underling;    2350\nAnd siththen to deceive a queene,\nThat torneth him to mochel teene;\nThurgh lust of love he gat him hate,\nThat ende couthe he noght abate.\nHis olde sleyhtes whiche he caste,\nYonge Alisaundre hem overcaste,\nHis fader, which him misbegat,\nHe slouh, a gret mishap was that;\nBot for o mis an other mys\nWas yolde, and so fulofte it is;    2360\nNectanabus his craft miswente,\nSo it misfell him er he wente.\nI not what helpeth that clergie\nWhich makth a man to do folie,\nAnd nameliche of nigromance,\nWhich stant upon the mescreance.\nAnd forto se more evidence,\nZorastes, which thexperience\nOf Art magique ferst forth drouh,\nAnon as he was bore, he louh,    2370\nWhich tokne was of wo suinge:\nFor of his oghne controvinge\nHe fond magique and tauhte it forth;\nBot al that was him litel worth,\nFor of Surrie a worthi king\nHim slou, and that was his endyng.\nBot yit thurgh him this craft is used,\nAnd he thurgh al the world accused,\nFor it schal nevere wel achieve\nThat stant noght riht with the believe:    2380\nBot lich to wolle is evele sponne,\nWho lest himself hath litel wonne,\nAn ende proveth every thing.\nSaul, which was of Juys king,\nUp peine of deth forbad this art,\nAnd yit he tok therof his part.\nThe Phitonesse in Samarie\nYaf him conseil be Sorcerie,\nWhich after fell to mochel sorwe,\nFor he was slain upon the morwe.    2390\nTo conne moche thing it helpeth,\nBot of to mochel noman yelpeth:\nSo forto loke on every side,\nMagique mai noght wel betyde.\nForthi, my Sone, I wolde rede\nThat thou of these ensamples drede,\nThat for no lust of erthli love\nThou seche so to come above,\nWherof as in the worldes wonder\nThou schalt for evere be put under.    2400\nMi goode fader, grant mercy,\nFor evere I schal be war therby:\nOf love what me so befalle,\nSuch Sorcerie aboven alle\nFro this dai forth I schal eschuie,\nThat so ne wol I noght poursuie\nMi lust of love forto seche.\nBot this I wolde you beseche,\nBeside that me stant of love,\nAs I you herde speke above    2410\nHou Alisandre was betawht\nTo Aristotle, and so wel tawht\nOf al that to a king belongeth,\nWherof min herte sore longeth\nTo wite what it wolde mene.\nFor be reson I wolde wene\nThat if I herde of thinges strange,\nYit for a time it scholde change\nMi peine, and lisse me somdiel.\nMi goode Sone, thou seist wel.    2420\nFor wisdom, hou that evere it stonde,\nTo him that can it understonde\nDoth gret profit in sondri wise;\nBot touchende of so hih aprise,\nWhich is noght unto Venus knowe,\nI mai it noght miselve knowe,\nWhich of hir court am al forthdrawe\nAnd can nothing bot of hir lawe.\nBot natheles to knowe more\nAls wel as thou me longeth sore;    2430\nAnd for it helpeth to comune,\nAl ben thei noght to me comune,\nThe scoles of Philosophie,\nYit thenke I forto specefie,\nIn boke as it is comprehended,\nWherof thou mihtest ben amended.\nFor thogh I be noght al cunnynge\nUpon the forme of this wrytynge,\nSom part therof yit have I herd,\nIn this matiere hou it hath ferd.    2440\nExplicit Liber Sextus\nIncipit Liber Septimus.\n_Omnibus in causis sapiens doctrina salutem\n    Consequitur, nec habet quis nisi doctus opem.\nNaturam superat doctrina, viro quod et ortus\n    Ingenii docilis non dedit, ipsa dabit.\nNon ita discretus hominum per climata regnat,\n    Quin magis ut sapiat, indiget ipse schole._\nI Genius the prest of love,\nMi Sone, as thou hast preid above\nThat I the Scole schal declare\nOf Aristotle and ek the fare\nOf Alisandre, hou he was tauht,\nI am somdel therof destrauht;\nFor it is noght to the matiere\nOf love, why we sitten hiere\nTo schryve, so as Venus bad.\nBot natheles, for it is glad,    10\nSo as thou seist, for thin aprise\nTo hiere of suche thinges wise,\nWherof thou myht the time lisse,\nSo as I can, I schal the wisse:\nFor wisdom is at every throwe\nAbove alle other thing to knowe\nIn loves cause and elleswhere.\nForthi, my Sone, unto thin Ere,\nThough it be noght in the registre\nOf Venus, yit of that Calistre    20\nAnd Aristotle whylom write\nTo Alisandre, thou schalt wite.\nBot for the lores ben diverse,\nI thenke ferst to the reherce\nThe nature of Philosophie,\nWhich Aristotle of his clergie,\nWys and expert in the sciences,\nDeclareth thilke intelligences,\nAs of thre pointz in principal.\nWherof the ferste in special    30\nIs Theorique, which is grounded\nOn him which al the world hath founded,\nWhich comprehendeth al the lore.\nAnd forto loken overmore,\nNext of sciences the seconde\nIs Rethorique, whos faconde\nAbove alle othre is eloquent:\nTo telle a tale in juggement\nSo wel can noman speke as he.\nThe laste science of the thre    40\nIt is Practique, whos office\nThe vertu tryeth fro the vice,\nAnd techeth upon goode thewes\nTo fle the compaignie of schrewes,\nWhich stant in disposicion\nOf mannes free eleccion.\nPractique enformeth ek the reule,\nHou that a worthi king schal reule\nHis Realme bothe in werre and pes.\nLo, thus danz Aristotiles    50\nThese thre sciences hath divided\nAnd the nature also decided,\nWherof that ech of hem schal serve.\nThe ferste, which is the conserve\nAnd kepere of the remnant,\nAs that which is most sufficant\nAnd chief of the Philosophie,\nIf I therof schal specefie\nSo as the Philosophre tolde,\nNou herkne, and kep that thou it holde.    60\nOf Theorique principal\nThe Philosophre in special\nThe propretees hath determined,\nAs thilke which is enlumined\nOf wisdom and of hih prudence\nAbove alle othre in his science:\nAnd stant departed upon thre,\nThe ferste of which in his degre\nIs cleped in Philosophie\nThe science of Theologie,    70\nThat other named is Phisique,\nThe thridde is seid Mathematique.\nTheologie is that science\nWhich unto man yifth evidence\nOf thing which is noght bodely,\nWherof men knowe redely\nThe hihe almyhti Trinite,\nWhich is o god in unite\nWithouten ende and beginnynge\nAnd creatour of alle thinge,    80\nOf hevene, of erthe and ek of helle.\nWherof, as olde bokes telle,\nThe Philosophre in his resoun\nWrot upon this conclusioun,\nAnd of his wrytinge in a clause\nHe clepeth god the ferste cause,\nWhich of himself is thilke good,\nWithoute whom nothing is good,\nOf which that every creature\nHath his beinge and his nature.    90\nAfter the beinge of the thinges\nTher ben thre formes of beinges:\nThing which began and ende schal,\nThat thing is cleped temporal;\nTher is also be other weie\nThing which began and schal noght deie.\nAs Soules, that ben spiritiel,\nHere beinge is perpetuel:\nBot ther is on above the Sonne,\nWhos time nevere was begonne,    100\nAnd endeles schal evere be;\nThat is the god, whos mageste\nAlle othre thinges schal governe,\nAnd his beinge is sempiterne.\nThe god, to whom that al honour\nBelongeth, he is creatour,\nAnd othre ben hise creatures:\nThe god commandeth the natures\nThat thei to him obeien alle;\nWithouten him, what so befalle,    110\nHer myht is non, and he mai al:\nThe god was evere and evere schal,\nAnd thei begonne of his assent;\nThe times alle be present\nTo god, to hem and alle unknowe,\nBot what him liketh that thei knowe:\nThus bothe an angel and a man,\nThe whiche of al that god began\nBe chief, obeien goddes myht,\nAnd he stant endeles upriht.    120\nTo this science ben prive\nThe clerkes of divinite,\nThe whiche unto the poeple prechen\nThe feith of holi cherche and techen,\nWhich in som cas upon believe\nStant more than thei conne prieve\nBe weie of Argument sensible:\nBot natheles it is credible,\nAnd doth a man gret meede have,\nTo him that thenkth himself to save.    130\nTheologie in such a wise\nOf hih science and hih aprise\nAbove alle othre stant unlike,\nAnd is the ferste of Theorique.\nPhisique is after the secounde,\nThurgh which the Philosophre hath founde\nTo techen sondri knowlechinges\nUpon the bodiliche thinges.\nOf man, of beste, of herbe, of ston,\nOf fissch, of foughl, of everychon    140\nThat ben of bodely substance,\nThe nature and the circumstance\nThurgh this science it is ful soght,\nWhich vaileth and which vaileth noght.\nThe thridde point of Theorique,\nWhich cleped is Mathematique,\nDevided is in sondri wise\nAnd stant upon diverse aprise.\nThe ferste of whiche is Arsmetique,\nAnd the secounde is seid Musique,    150\nThe thridde is ek Geometrie,\nAlso the ferthe Astronomie.\nOf Arsmetique the matiere\nIs that of which a man mai liere\nWhat Algorisme in nombre amonteth,\nWhan that the wise man acompteth\nAfter the formel proprete\nOf Algorismes Abece:\nBe which multiplicacioun\nIs mad and diminucioun    160\nOf sommes be thexperience\nOf this Art and of this science.\nThe seconde of Mathematique,\nWhich is the science of Musique,\nThat techeth upon Armonie\nA man to make melodie\nBe vois and soun of instrument\nThurgh notes of acordement,\nThe whiche men pronounce alofte,\nNou scharpe notes and nou softe,    170\nNou hihe notes and nou lowe,\nAs be the gamme a man mai knowe,\nWhich techeth the prolacion\nOf note and the condicion.\nMathematique of his science\nHath yit the thridde intelligence\nFull of wisdom and of clergie\nAnd cleped is Geometrie,\nThurgh which a man hath thilke sleyhte,\nOf lengthe, of brede, of depthe, of heyhte    180\nTo knowe the proporcion\nBe verrai calculacion\nOf this science: and in this wise\nThese olde Philosophres wise,\nOf al this worldes erthe round,\nHou large, hou thikke was the ground,\nControeveden thexperience;\nThe cercle and the circumference\nOf every thing unto the hevene\nThei setten point and mesure evene.    190\nMathematique above therthe\nOf hyh science hath yit the ferthe,\nWhich spekth upon Astronomie\nAnd techeth of the sterres hihe,\nBeginnynge upward fro the mone.\nBot ferst, as it was forto done,\nThis Aristotle in other thing\nUnto this worthi yonge king\nThe kinde of every element\nWhich stant under the firmament,    200\nHou it is mad and in what wise,\nFro point to point he gan devise.\nTofore the creacion\nOf eny worldes stacion,\nOf hevene, of erthe, or eke of helle,\nSo as these olde bokes telle,\nAs soun tofore the song is set\nAnd yit thei ben togedre knet,\nRiht so the hihe pourveance\nTho hadde under his ordinance    210\nA gret substance, a gret matiere,\nOf which he wolde in his manere\nThese othre thinges make and forme.\nFor yit withouten eny forme\nWas that matiere universal,\nWhich hihte Ylem in special.\nOf Ylem, as I    am enformed,\nThese elementz ben mad and formed,\nOf Ylem elementz they hote\nAfter the Scole of Aristote,    220\nOf whiche if more I schal reherce,\nFoure elementz ther ben diverse.\nThe ferste of hem men erthe calle,\nWhich is the lowest of hem alle,\nAnd in his forme is schape round,\nSubstancial, strong, sadd and sound,\nAs that which mad is sufficant\nTo bere up al the remenant.\nFor as the point in a compas\nStant evene amiddes, riht so was    230\nThis erthe set and schal abyde,\nThat it may swerve to no side,\nAnd hath his centre after the lawe\nOf kinde, and to that centre drawe\nDesireth every worldes thing,\nIf ther ne were no lettyng.\nAbove therthe kepth his bounde\nThe water, which is the secounde\nOf elementz, and al withoute\nIt environeth therthe aboute.    240\nBot as it scheweth, noght forthi\nThis soubtil water myhtely,\nThogh it be of himselve softe,\nThe strengthe of therthe perceth ofte;\nFor riht as veines ben of blod\nIn man, riht so the water flod\nTherthe of his cours makth ful of veines,\nAls wel the helles as the pleines.\nAnd that a man may sen at ije,\nFor wher the hulles ben most hyhe,    250\nTher mai men welle stremes finde:\nSo proveth it be weie of kinde\nThe water heyher than the lond.\nAnd over this nou understond,\nAir is the thridde of elementz,\nOf whos kinde his aspirementz\nTakth every lifissh creature,\nThe which schal upon erthe endure:\nFor as the fissh, if it be dreie,\nMot in defaute of water deie,    260\nRiht so withouten Air on lyve\nNo man ne beste myhte thryve,\nThe which is mad of fleissh and bon;\nThere is outake of alle non.\nThis Air in Periferies thre\nDivided is of such degre,\nBenethe is on and on amidde,\nTo whiche above is set the thridde:\nAnd upon the divisions\nThere ben diverse impressions    270\nOf moist and ek of drye also,\nWhiche of the Sonne bothe tuo\nBen drawe and haled upon hy,\nAnd maken cloudes in the Sky,\nAs schewed is at mannes sihte;\nWherof be day and ek be nyhte\nAfter the times of the yer\nAmong ous upon Erthe her\nIn sondri wise thinges falle.\nThe ferste Periferie of alle    280\nEngendreth Myst and overmore\nThe dewes and the Frostes hore,\nAfter thilke intersticion\nIn which thei take impression.\nFro the seconde, as bokes sein,\nThe moiste dropes of the reyn\nDescenden into Middilerthe,\nAnd tempreth it to sed and Erthe,\nAnd doth to springe grass and flour.\nAnd ofte also the grete schour    290\nOut of such place it mai be take,\nThat it the forme schal forsake\nOf reyn, and into snow be torned;\nAnd ek it mai be so sojorned\nIn sondri places up alofte,\nThat into hail it torneth ofte.\nThe thridde of thair after the lawe\nThurgh such matiere as up is drawe\nOf dreie thing, as it is ofte,\nAmong the cloudes upon lofte,    300\nAnd is so clos, it may noght oute,\u2014\nThanne is it chased sore aboute,\nTil it to fyr and leyt be falle,\nAnd thanne it brekth the cloudes alle,\nThe whiche of so gret noyse craken,\nThat thei the feerful thonder maken.\nThe thonderstrok smit er it leyte,\nAnd yit men sen the fyr and leyte,\nThe thonderstrok er that men hiere:\nSo mai it wel be proeved hiere    310\nIn thing which schewed is fro feer,\nA mannes yhe is there nerr\nThanne is the soun to mannes Ere.\nAnd natheles it is gret feere\nBothe of the strok and of the fyr,\nOf which is no recoverir\nIn place wher that thei descende,\nBot if god wolde his grace sende.\nAnd forto speken over this,\nIn this partie of thair it is    320\nThat men fulofte sen be nyhte\nThe fyr in sondri forme alyhte.\nSomtime the fyrdrake it semeth,\nAnd so the lewed poeple it demeth;\nSomtime it semeth as it were\nA Sterre, which that glydeth there:\nBot it is nouther of the tuo,\nThe Philosophre telleth so,\nAnd seith that of impressions\nThurgh diverse exalacions    330\nUpon the cause and the matiere\nMen sen diverse forme appiere\nOf fyr, the which hath sondri name.\nAssub, he seith, is thilke same,\nThe which in sondry place is founde,\nWhanne it is falle doun to grounde,\nSo as the fyr it hath aneled,\nLich unto slym which is congeled.\nOf exalacion I finde\nFyr kinled of the fame kinde,    340\nBot it is of an other forme;\nWherof, if that I schal conforme\nThe figure unto that it is,\nThese olde clerkes tellen this,\nThat it is lik a Got skippende,\nAnd for that it is such semende,\nIt hatte Capra saliens.\nAnd ek these Astronomiens\nAn other fyr also, be nyhte\nWhich scheweth him to mannes syhte,    350\nThei clepen Eges, the which brenneth\nLik to the corrant fyr that renneth\nUpon a corde, as thou hast sein,\nWhan it with poudre is so besein\nOf Sulphre and othre thinges mo.\nTher is an other fyr also,\nWhich semeth to a mannes yhe\nBe nyhtes time as thogh ther flyhe\nA dragon brennende in the Sky,\nAnd that is cleped proprely    360\nDaaly, wherof men sein fulofte,\n\u201cLo, wher the fyri drake alofte\nFleth up in thair!\u201d and so thei demen.\nBot why the fyres suche semen\nOf sondri formes to beholde,\nThe wise Philosophre tolde,\nSo as tofore it hath ben herd.\nLo thus, my Sone, hou it hath ferd:\nOf Air the due proprete\nIn sondri wise thou myht se,    370\nAnd hou under the firmament\nIt is ek the thridde element,\nWhich environeth bothe tuo,\nThe water and the lond also.\nAnd forto tellen overthis\nOf elementz which the ferthe is,\nThat is the fyr in his degre,\nWhich environeth thother thre\nAnd is withoute moist al drye.\nBot lest nou what seith the clergie;    380\nFor upon hem that I have seid\nThe creatour hath set and leid\nThe kinde and the complexion\nOf alle mennes nacion.\nFoure elementz sondri ther be,\nLich unto whiche of that degre\nAmong the men ther ben also\nComplexions foure and nomo,\nWherof the Philosophre treteth,\nThat he nothing behinde leteth,    390\nAnd seith hou that thei ben diverse,\nSo as I schal to thee reherse.\nHe which natureth every kinde,\nThe myhti god, so as I finde,\nOf    man, which is his creature,\nHath so devided the nature,\nThat non til other wel acordeth:\nAnd be the cause it so discordeth,\nThe lif which fieleth the seknesse\nMai stonde upon no sekernesse.    400\nOf therthe, which is cold and drye,\nThe kinde of man Malencolie\nIs cleped, and that is the ferste,\nThe most ungoodlich and the werste;\nFor unto loves werk on nyht\nHim lacketh bothe will and myht:\nNo wonder is, in lusty place\nOf love though he lese grace.\nWhat man hath that complexion,\nFull of ymaginacion    410\nOf dredes and of wrathful thoghtes,\nHe fret himselven al to noghtes.\nThe water, which is moyste and cold,\nMakth fleume, which is manyfold\nForyetel, slou and wery sone\nOf every thing which is to done:\nHe is of kinde sufficant\nTo holde love his covenant,\nBot that him lacketh appetit,\nWhich longeth unto such delit.    420\nWhat man that takth his kinde of thair,\nHe schal be lyht, he schal be fair,\nFor his complexion is blood.\nOf alle ther is non so good,\nFor he hath bothe will and myht\nTo plese and paie love his riht:\nWher as he hath love undertake,\nWrong is if that he be forsake.\nThe fyr of his condicion\nAppropreth the complexion    430\nWhich in a man is Colre hote,\nWhos propretes ben dreie and hote:\nIt makth a man ben enginous\nAnd swift of fote and ek irous;\nOf contek and folhastifnesse\nHe hath a riht gret besinesse,\nTo thenke of love and litel may:\nThough he behote wel a day,\nOn nyht whan that he wole assaie,\nHe may ful evele his dette paie.    440\nAfter the kinde of thelement,\nThus stant a mannes kinde went,\nAs touchende his complexion,\nUpon sondri division\nOf dreie, of moiste, of chele, of hete,\nAnd ech of hem his oghne sete\nAppropred hath withinne a man.\nAnd ferst to telle as I began,\nThe Splen is to Malencolie\nAssigned for herbergerie:    450\nThe moiste fleume with his cold\nHath in the lunges for his hold\nOrdeined him a propre stede,\nTo duelle ther as he is bede:\nTo the Sanguin complexion\nNature of hire inspeccion\nA propre hous hath in the livere\nFor his duellinge mad delivere:\nThe dreie Colre with his hete\nBe weie of kinde his propre sete    460\nHath in the galle, wher he duelleth,\nSo as the Philosophre telleth.\nNou over this is forto wite,\nAs it is in Phisique write\nOf livere, of lunge, of galle, of splen,\nThei alle unto the herte ben\nServantz, and ech in his office\nEntendeth to don him service,\nAs he which is chief lord above.\nThe livere makth him forto love,    470\nThe lunge yifth him weie of speche,\nThe galle serveth to do wreche,\nThe Splen doth him to lawhe and pleie,\nWhan al unclennesse is aweie:\nLo, thus hath ech of hem his dede.\nAnd to sustienen hem and fede\nIn time of recreacion,\nNature hath in creacion\nThe Stomach for a comun Coc\nOrdeined, so as seith the boc.    480\nThe Stomach coc is for the halle,\nAnd builleth mete for hem alle,\nTo make hem myghty forto serve\nThe herte, that he schal noght sterve:\nFor as a king in his Empire\nAbove alle othre is lord and Sire,\nSo is the herte principal,\nTo whom reson in special\nIs yove as for the governance.\nAnd thus nature his pourveance    490\nHath mad for man to liven hiere;\nBot god, which hath the Soule diere,\nHath formed it in other wise.\nThat can noman pleinli devise;\nBot as the clerkes ous enforme,\nThat lich to god it hath a forme,\nThurgh which figure and which liknesse\nThe Soule hath many an hyh noblesse\nAppropred to his oghne kinde.\nBot ofte hir wittes be mad blinde    500\nAl onliche of this ilke point,\nThat hir abydinge is conjoint\nForth with the bodi forto duelle:\nThat on desireth toward helle,\nThat other upward to the hevene;\nSo schul thei nevere stonde in evene,\nBot if the fleissh be overcome\nAnd that the Soule have holi nome\nThe governance, and that is selde,\nWhil that the fleissh him mai bewelde.    510\nAl erthli thing which god began\nWas only mad to serve man;\nBot he the Soule al only made\nHimselven forto serve and glade.\nAlle othre bestes that men finde\nThei serve unto here oghne kinde,\nBot to reson the Soule serveth;\nWherof the man his thonk deserveth\nAnd get him with hise werkes goode\nThe perdurable lyves foode.    520\nOf what matiere it schal be told,\nA tale lyketh manyfold\nThe betre, if it be spoke plein:\nThus thinke I forto torne ayein\nAnd telle plenerly therfore\nOf therthe, wherof nou tofore\nI spak, and of the water eke,\nSo as these olde clerkes spieke,\nAnd sette proprely the bounde\nAfter the forme of Mappemounde,    530\nThurgh which the ground be pourparties\nDeparted is in thre parties,\nThat is Asie, Aufrique, Europe,\nThe whiche under the hevene cope,\nAls ferr as streccheth eny ground,\nBegripeth al this Erthe round.\nBot after that the hihe wrieche\nThe water weies let out seche\nAnd overgo the helles hye,\nWhich every kinde made dye    540\nThat upon Middelerthe stod,\nOutake No\u00eb and his blod,\nHis Sones and his doughtres thre,\nThei were sauf and so was he;\u2014\nHere names who that rede rihte,\nSem, Cam, Japhet the brethren hihte;\u2014\nAnd whanne thilke almyhty hond\nWithdrouh the water fro the lond,\nAnd al the rage was aweie,\nAnd Erthe was the mannes weie,    550\nThe Sones thre, of whiche I tolde,\nRiht after that hemselve wolde,\nThis world departe thei begonne.\nAsie, which lay to the Sonne\nUpon the Marche of orient,\nWas graunted be comun assent\nTo Sem, which was the Sone eldeste;\nFor that partie was the beste\nAnd double as moche as othre tuo.\nAnd was that time bounded so;    560\nWher as the flod which men Nil calleth\nDeparteth fro his cours and falleth\nInto the See Alexandrine,\nTher takth Asie ferst seisine\nToward the West, and over this\nOf Canahim wher the flod is\nInto the grete See rennende,\nFro that into the worldes ende\nEstward, Asie it is algates,\nTil that men come unto the gates    570\nOf Paradis, and there ho.\nAnd schortly for to speke it so,\nOf Orient in general\nWithinne his bounde Asie hath al.\nAnd thanne upon that other syde\nWestward, as it fell thilke tyde,\nThe brother which was hote Cham\nUpon his part Aufrique nam.\nJaphet Europe tho tok he,\nThus parten thei the world on thre.    580\nBot yit ther ben of londes fele\nIn occident as for the chele,\nIn orient as for the hete,\nWhich of the poeple be forlete\nAs lond desert that is unable,\nFor it mai noght ben habitable.\nThe water eke hath sondri bounde,\nAfter the lond wher it is founde,\nAnd takth his name of thilke londes\nWher that it renneth on the strondes:    590\nBot thilke See which hath no wane\nIs cleped the gret Occeane,\nOut of the which arise and come\nThe hyhe flodes alle and some;\nIs non so litel welle spring,\nWhich ther ne takth his beginnyng,\nAnd lich a man that haleth breth\nBe weie of kinde, so it geth\nOut of the See and in ayein,\nThe water, as the bokes sein.    600\nOf Elementz the propretes\nHou that they stonden be degres,\nAs I have told, nou myht thou hiere,\nMi goode Sone, al the matiere\nOf Erthe, of water, Air and fyr.\nAnd for thou saist that thi desir\nIs forto witen overmore\nThe forme of Aristotles lore,\nHe seith in his entendement,\nThat yit ther is an Element    610\nAbove the foure, and is the fifte,\nSet of the hihe goddes yifte,\nThe which that Orbis cleped is.\nAnd therupon he telleth this,\nThat as the schelle hol and sound\nEncloseth al aboute round\nWhat thing withinne an Ey belongeth,\nRiht so this Orbis underfongeth\nThese elementz alle everychon,\nWhich I have spoke of on and on.    620\nBot overthis nou tak good hiede,\nMi Sone, for I wol procede\nTo speke upon Mathematique,\nWhich grounded is on Theorique.\nThe science of Astronomie\nI thinke forto specefie,\nWithoute which, to telle plein,\nAlle othre science is in vein\nToward the scole of erthli thinges:\nFor as an Egle with his winges    630\nFleth above alle that men finde,\nSo doth this science in his kinde.\nBenethe upon this Erthe hiere\nOf alle thinges the matiere,\nAs tellen ous thei that ben lerned,\nOf thing above it stant governed,\nThat is to sein of the Planetes.\nThe cheles bothe and ek the hetes,\nThe chances of the world also,\nThat we fortune clepen so,    640\nAmong the mennes nacion\nAl is thurgh constellacion,\nWherof that som man hath the wele,\nAnd som man hath deseses fele\nIn love als wel as othre thinges;\nThe stat of realmes and of kinges\nIn time of pes, in time of werre\nIt is conceived of the Sterre:\nAnd thus seith the naturien\nWhich is an Astronomien.    650\nBot the divin seith otherwise,\nThat if men weren goode and wise\nAnd plesant unto the godhede,\nThei scholden noght the sterres drede;\nFor o man, if him wel befalle,\nIs more worth than ben thei alle\nTowardes him that weldeth al.\nBot yit the lawe original,\nWhich he hath set in the natures,\nMot worchen in the creatures,    660\nThat therof mai be non obstacle,\nBot if it stonde upon miracle\nThurgh preiere of som holy man.\nAnd forthi, so as I began\nTo speke upon Astronomie,\nAs it is write in the clergie,\nTo telle hou the planetes fare,\nSom part I thenke to declare,\nMi Sone, unto thin Audience.\nAstronomie is the science    670\nOf wisdom and of hih connynge,\nWhich makth a man have knowlechinge\nOf Sterres in the firmament,\nFigure, cercle and moevement\nOf ech of hem in sondri place,\nAnd what betwen hem is of space,\nHou so thei moeve or stonde faste,\nAl this it telleth to the laste.\nAssembled with Astronomie\nIs ek that ilke Astrologie    680\nThe which in juggementz acompteth\nTheffect, what every sterre amonteth,\nAnd hou thei causen many a wonder\nTo tho climatz that stonde hem under.\nAnd forto telle it more plein,\nThese olde philosphres sein\nThat Orbis, which I spak of err,\nIs that which we fro therthe a ferr\nBeholde, and firmament it calle,\nIn which the sterres stonden alle,    690\nAmong the whiche in special\nPlanetes sefne principal\nTher ben, that mannes sihte demeth,\nBot thorizonte, as to ous semeth.\nAnd also ther ben signes tuelve,\nWhiche have her cercles be hemselve\nCompassed in the zodiaque,\nIn which thei have here places take.\nAnd as thei stonden in degre,\nHere cercles more or lasse be,    700\nMad after the proporcion\nOf therthe, whos condicion\nIs set to be the foundement\nTo sustiene up the firmament.\nAnd be this skile a man mai knowe,\nThe more that thei stonden lowe,\nThe more ben the cercles lasse;\nThat causeth why that some passe\nHere due cours tofore an other.\nBot nou, mi lieve dere brother,    710\nAs thou desirest forto wite\nWhat I finde in the bokes write,\nTo telle of the planetes sevene,\nHou that thei stonde upon the hevene\nAnd in what point that thei ben inne,\nTak hiede, for I wol beginne,\nSo as the Philosophre tauhte\nTo Alisandre and it betauhte,\nWherof that he was fulli tawht\nOf wisdom, which was him betawht.    720\nBenethe alle othre stant the Mone,\nThe which hath with the See to done:\nOf flodes hihe and ebbes lowe\nUpon his change it schal be knowe;\nAnd every fissh which hath a schelle\nMot in his governance duelle,\nTo wexe and wane in his degre,\nAs be the Mone a man mai se;\nAnd al that stant upon the grounde\nOf his moisture it mot be founde.    730\nAlle othre sterres, as men finde,\nBe schynende of here oghne kinde\nOutake only the monelyht,\nWhich is noght of himselve bright,\nBot as he takth it of the Sonne.\nAnd yit he hath noght al fulwonne\nHis lyht, that he nys somdiel derk;\nBot what the lette is of that werk\nIn Almageste it telleth this:\nThe Mones cercle so lowe is,    740\nWherof the Sonne out of his stage\nNe seth him noght with full visage,\nFor he is with the ground beschaded,\nSo that the Mone is somdiel faded\nAnd may noght fully schyne cler.\nBot what man under his pouer\nIs bore, he schal his places change\nAnd seche manye londes strange:\nAnd as of this condicion\nThe Mones disposicion    750\nUpon the lond of Alemaigne\nIs set, and ek upon Bretaigne,\nWhich nou is cleped Engelond;\nFor thei travaile in every lond.\nOf the Planetes the secounde\nAbove the Mone hath take his bounde,\nMercurie, and his nature is this,\nThat under him who that bore is,\nIn boke he schal be studious\nAnd in wrytinge curious,    760\nAnd slouh and lustles to travaile\nIn thing which elles myhte availe:\nHe loveth ese, he loveth reste,\nSo is he noght the worthieste;\nBot yit with somdiel besinesse\nHis herte is set upon richesse.\nAnd as in this condicion,\nTheffect and disposicion\nOf this Planete and of his chance\nIs most in Burgoigne and in France.    770\nNext to Mercurie, as wol befalle,\nStant that Planete which men calle\nVenus, whos constellacion\nGoverneth al the nacion\nOf lovers, wher thei spiede or non,\nOf whiche I trowe thou be on:\nBot whiderward thin happes wende,\nSchal this planete schewe at ende,\nAs it hath do to many mo,\nTo some wel, to some wo.    780\nAnd natheles of this Planete\nThe moste part is softe and swete;\nFor who that therof takth his berthe,\nHe schal desire joie and merthe,\nGentil, courteis and debonaire,\nTo speke his wordes softe and faire,\nSuch schal he be be weie of kinde,\nAnd overal wher he may finde\nPlesance of love, his herte boweth\nWith al his myht and there he woweth.    790\nHe is so ferforth Amourous,\nHe not what thing is vicious\nTouchende love, for that lawe\nTher mai no maner man withdrawe,\nThe which venerien is bore\nBe weie of kinde, and therefore\nVenus of love the goddesse\nIs cleped: bot of wantounesse\nThe climat of hir lecherie\nIs most commun in Lombardie.    800\nNext unto this Planete of love\nThe brighte Sonne stant above,\nWhich is the hindrere of the nyht\nAnd forthrere of the daies lyht,\nAs he which is the worldes ije,\nThurgh whom the lusti compaignie\nOf foules be the morwe singe,\nThe freisshe floures sprede and springe,\nThe hihe tre the ground beschadeth,\nAnd every mannes herte gladeth.    810\nAnd for it is the hed Planete,\nHou that he sitteth in his sete,\nOf what richesse, of what nobleie,\nThese bokes telle, and thus thei seie.\nOf gold glistrende Spoke and whiel\nThe Sonne his carte hath faire and wiel,\nIn which he sitt, and is coroned\nWith brighte stones environed;\nOf whiche if that I speke schal,\nTher be tofore in special    820\nSet in the front of his corone\nThre Stones, whiche no persone\nHath upon Erthe, and the ferste is\nBe name cleped Licuchis;\nThat othre tuo be cleped thus,\nAstrices and Ceramius.\nIn his corone also behinde,\nBe olde bokes as I finde,\nTher ben of worthi Stones thre\nSet ech of hem in his degre:    830\nWherof a Cristall is that on,\nWhich that corone is set upon;\nThe seconde is an Adamant;\nThe thridde is noble and avenant,\nWhich cleped is Ydriades.\nAnd over this yit natheles\nUpon the sydes of the werk,\nAfter the wrytinge of the clerk,\nTher sitten fyve Stones mo:\nThe smaragdine is on of tho,    840\nJaspis and Elitropius\nAnd Dendides and Jacinctus.\nLo, thus the corone is beset,\nWherof it schyneth wel the bet;\nAnd in such wise his liht to sprede\nSit with his Diademe on hede\nThe Sonne schynende in his carte.\nAnd forto lede him swithe and smarte\nAfter the bryhte daies lawe,\nTher ben ordeined forto drawe    850\nFoure hors his Char and him withal,\nWherof the names telle I schal:\nErithe\u00fcs the ferste is hote,\nThe which is red and schyneth hote,\nThe seconde Acteos the bryhte,\nLampes the thridde coursier hihte,\nAnd Philogeus is the ferthe,\nThat bringen lyht unto this erthe,\nAnd gon so swift upon the hevene,\nIn foure and twenty houres evene    860\nThe carte with the bryhte Sonne\nThei drawe, so that overronne\nThei have under the cercles hihe\nAl Middelerthe in such an hye.\nAnd thus the Sonne is overal\nThe chief Planete imperial,\nAbove him and benethe him thre:\nAnd thus betwen hem regneth he,\nAs he that hath the middel place\nAmong the Sevene, and of his face    870\nBe glade alle erthly creatures,\nAnd taken after the natures\nHere ese and recreacion.\nAnd in his constellacion\nWho that is bore in special,\nOf good will and of liberal\nHe schal be founde in alle place,\nAnd also stonde in mochel grace\nToward the lordes forto serve\nAnd gret profit and thonk deserve.    880\nAnd over that it causeth yit\nA man to be soubtil of wit\nTo worche in gold, and to be wys\nIn every thing which is of pris.\nBot forto speken in what cost\nOf al this erthe he regneth most\nAs for wisdom, it is in Grece,\nWher is apropred thilke spiece.\nMars the Planete bataillous\nNext to the Sonne glorious    890\nAbove stant, and doth mervailes\nUpon the fortune of batailes.\nThe conquerours be daies olde\nWere unto this planete holde:\nBot who that his nativite\nHath take upon the proprete\nOf Martes disposicioun\nBe weie of constellacioun,\nHe schal be fiers and folhastif\nAnd desirous of werre and strif.    900\nBot forto telle redely\nIn what climat most comunly\nThat this planete hath his effect,\nSeid is that he hath his aspect\nUpon the holi lond so cast,\nThat there is no pes stedefast.\nAbove Mars upon the hevene,\nThe sexte Planete of the sevene,\nStant Jupiter the delicat,\nWhich causeth pes and no debat.    910\nFor he is cleped that Planete\nWhich of his kinde softe and swete\nAttempreth al that to him longeth;\nAnd whom this planete underfongeth\nTo stonde upon his regiment,\nHe schal be meke and pacient\nAnd fortunat to Marchandie\nAnd lusti to delicacie\nIn every thing which he schal do.\nThis Jupiter is cause also    920\nOf the science of lyhte werkes,\nAnd in this wise tellen clerkes\nHe is the Planete of delices.\nBot in Egipte of his offices\nHe regneth most in special:\nFor ther be lustes overal\nOf al that to this lif befalleth;\nFor ther no stormy weder falleth,\nWhich myhte grieve man or beste,\nAnd ek the lond is so honeste    930\nThat it is plentevous and plein,\nTher is non ydel ground in vein;\nAnd upon such felicite\nStant Jupiter in his degre.\nThe heyeste and aboven alle\nStant that planete which men calle\nSaturnus, whos complexion\nIs cold, and his condicion\nCauseth malice and crualte\nTo him the whos nativite    940\nIs set under his governance.\nFor alle hise werkes ben grevance\nAnd enemy to mannes hele,\nIn what degre that he schal dele.\nHis climat is in Orient,\nWher that he is most violent.\nOf the Planetes by and by,\nHou that thei stonde upon the Sky,\nFro point to point as thou myht hiere,\nWas Alisandre mad to liere.    950\nBot overthis touchende his lore,\nOf thing that thei him tawhte more\nUpon the scoles of clergie\nNow herkne the Philosophie.\nHe which departeth dai fro nyht,\nThat on derk and that other lyht,\nOf sevene daies made a weke,\nA Monthe of foure wekes eke\nHe hath ordeigned in his lawe,\nOf Monthes tuelve and ek forthdrawe    960\nHe hath also the longe yeer.\nAnd as he sette of his pouer\nAcordant to the daies sevene\nPlanetes Sevene upon the hevene,\nAs thou tofore hast herd devise,\nTo speke riht in such a wise,\nTo every Monthe be himselve\nUpon the hevene of Signes tuelve\nHe hath after his Ordinal\nAssigned on in special,    970\nWherof, so as I schal rehersen,\nThe tydes of the yer diversen.\nBot pleinly forto make it knowe\nHou that the Signes sitte arowe,\nEch after other be degre\nIn substance and in proprete\nThe zodiaque comprehendeth\nWithinne his cercle, as it appendeth.\nThe ferste of whiche natheles\nBe name is cleped Aries,    980\nWhich lich a wether of stature\nResembled is in his figure.\nAnd as it seith in Almageste,\nOf Sterres tuelve upon this beste\nBen set, wherof in his degre\nThe wombe hath tuo, the heved hath thre,\nThe Tail hath sevene, and in this wise,\nAs thou myht hiere me divise,\nStant Aries, which hot and drye\nIs of himself, and in partie    990\nHe is the receipte and the hous\nOf myhty Mars the bataillous.\nAnd overmore ek, as I finde,\nThe creatour of alle kinde\nUpon this Signe ferst began\nThe world, whan that he made man.\nAnd of this constellacioun\nThe verray operacioun\nAvaileth, if a man therinne\nThe pourpos of his werk beginne;    1000\nFor thanne he hath of proprete\nGood sped and gret felicite.\nThe tuelve Monthes of the yeer\nAttitled under the pouer\nOf these tuelve Signes stonde;\nWherof that thou schalt understonde\nThis Aries on of the tuelve\nHath March attitled for himselve,\nWhan every bridd schal chese his make,\nAnd every neddre and every Snake    1010\nAnd every Reptil which mai moeve,\nHis myht assaieth forto proeve,\nTo crepen out ayein the Sonne,\nWhan Ver his Seson hath begonne.\nTaurus the seconde after this\nOf Signes, which figured is\nUnto a Bole, is dreie and cold;\nAnd as it is in bokes told,\nHe is the hous appourtienant\nTo Venus, somdiel descordant.    1020\nThis Bole is ek with sterres set,\nThurgh whiche he hath hise hornes knet\nUnto the tail of Aries,\nSo is he noght ther sterreles.\nUpon his brest ek eyhtetiene\nHe hath, and ek, as it is sene,\nUpon his tail stonde othre tuo.\nHis Monthe assigned ek also\nIs Averil, which of his schoures\nMinistreth weie unto the floures.    1030\nThe thridde signe is Gemini,\nWhich is figured redely\nLich to tuo twinnes of mankinde,\nThat naked stonde; and as I finde,\nThei be with Sterres wel bego:\nThe heved hath part of thilke tuo\nThat schyne upon the boles tail,\nSo be thei bothe of o parail;\nBut on the wombe of Gemini\nBen fyve sterres noght forthi,    1040\nAnd ek upon the feet be tweie,\nSo as these olde bokes seie,\nThat wise Tholomeus wrot.\nHis propre Monthe wel I wot\nAssigned is the lusti Maii,\nWhanne every brid upon his lay\nAmong the griene leves singeth,\nAnd love of his pointure stingeth\nAfter the lawes of nature\nThe youthe of every creature.    1050\nCancer after the reule and space\nOf Signes halt the ferthe place.\nLike to the crabbe he hath semblance,\nAnd hath unto his retienance\nSextiene sterres, wherof ten,\nSo as these olde wise men\nDescrive, he berth on him tofore,\nAnd in the middel tuo be bore,\nAnd foure he hath upon his ende.\nThus goth he sterred in his kende,    1060\nAnd of himself is moiste and cold,\nAnd is the propre hous and hold\nWhich appartieneth to the Mone,\nAnd doth what longeth him to done.\nThe Monthe of Juin unto this Signe\nThou schalt after the reule assigne.\nThe fifte Signe is Leo hote,\nWhos kinde is schape dreie and hote,\nIn whom the Sonne hath herbergage.\nAnd the semblance of his ymage    1070\nIs a leoun, which in baillie\nOf sterres hath his pourpartie:\nThe foure, which as Cancer hath\nUpon his ende, Leo tath\nUpon his heved, and thanne nest\nHe hath ek foure upon his brest,\nAnd on upon his tail behinde,\nIn olde bokes as we finde.\nHis propre Monthe is Juyl be name,\nIn which men pleien many a game.    1080\nAfter Leo Virgo the nexte\nOf Signes cleped is the sexte,\nWherof the figure is a Maide;\nAnd as the Philosophre saide,\nSche is the welthe and the risinge,\nThe lust, the joie and the likinge\nUnto Mercurie: and soth to seie\nSche is with sterres wel beseie,\nWherof Leo hath lent hire on,\nWhich sit on hih hir heved upon,    1090\nHire wombe hath fyve, hir feet also\nHave other fyve: and overmo\nTouchende as of complexion,\nBe kindly disposicion\nOf dreie and cold this Maiden is.\nAnd forto tellen over this\nHir Monthe, thou schalt understonde,\nWhan every feld hath corn in honde\nAnd many a man his bak hath plied,\nUnto this Signe is Augst applied.    1100\nAfter Virgo to reknen evene\nLibra sit in the nombre of sevene,\nWhich hath figure and resemblance\nUnto a man which a balance\nBerth in his hond as forto weie:\nIn boke and as it mai be seie,\nDiverse sterres to him longeth,\nWherof on hevede he underfongeth\nFerst thre, and ek his wombe hath tuo,\nAnd doun benethe eighte othre mo.    1110\nThis Signe is hot and moiste bothe,\nThe whiche thinges be noght lothe\nUnto Venus, so that alofte\nSche resteth in his hous fulofte,\nAnd ek Saturnus often hyed\nIs in this Signe and magnefied.\nHis propre Monthe is seid Septembre,\nWhich yifth men cause to remembre,\nIf eny Sor be left behinde\nOf thing which grieve mai to kinde.    1120\nAmong the Signes upon heighte\nThe Signe which is nombred eighte\nIs Scorpio, which as feloun\nFigured is a Scorpioun.\nBot for al that yit natheles\nIs Scorpio noght sterreles;\nFor Libra granteth him his ende\nOf eighte sterres, wher he wende,\nThe whiche upon his heved assised\nHe berth, and ek ther ben divised    1130\nUpon his wombe sterres thre,\nAnd eighte upon his tail hath he.\nWhich of his kinde is moiste and cold\nAnd unbehovely manyfold;\nHe harmeth Venus and empeireth,\nBot Mars unto his hous repeireth,\nBot war whan thei togedre duellen.\nHis propre Monthe is, as men tellen,\nOctobre, which bringth the kalende\nOf wynter, that comth next suiende.    1140\nThe nynthe Signe in nombre also,\nWhich folweth after Scorpio,\nIs cleped Sagittarius,\nThe whos figure is marked thus,\nA Monstre with a bowe on honde:\nOn whom that sondri sterres stonde,\nThilke eighte of whiche I spak tofore,\nThe whiche upon the tail ben bore\nOf Scorpio, the heved al faire\nBespreden of the Sagittaire;    1150\nAnd eighte of othre stonden evene\nUpon his wombe, and othre sevene\nTher stonde upon his tail behinde.\nAnd he is hot and dreie of kinde:\nTo Jupiter his hous is fre,\nBot to Mercurie in his degre,\nFor thei ben noght of on assent,\nHe worcheth gret empeirement.\nThis Signe hath of his proprete\nA Monthe, which of duete    1160\nAfter the sesoun that befalleth\nThe Plowed Oxe in wynter stalleth;\nAnd fyr into the halle he bringeth,\nAnd thilke drinke of which men singeth,\nHe torneth must into the wyn;\nThanne is the larder of the swyn;\nThat is Novembre which I meene,\nWhan that the lef hath lost his greene.\nThe tenthe Signe dreie and cold,\nThe which is Capricornus told,    1170\nUnto a Got hath resemblance:\nFor whos love and whos aqueintance\nWithinne hise houses to sojorne\nIt liketh wel unto Satorne,\nBot to the Mone it liketh noght,\nFor no profit is there wroght.\nThis Signe as of his proprete\nUpon his heved hath sterres thre,\nAnd ek upon his wombe tuo,\nAnd tweie upon his tail also.    1180\nDecembre after the yeeres forme,\nSo as the bokes ous enforme,\nWith daies schorte and nyhtes longe\nThis ilke Signe hath underfonge.\nOf tho that sitte upon the hevene\nOf Signes in the nombre ellevene\nAquarius hath take his place,\nAnd stant wel in Satornes grace,\nWhich duelleth in his herbergage,\nBot to the Sonne he doth oultrage.    1190\nThis Signe is verraily resembled\nLich to a man which halt assembled\nIn eyther hand a water spoute,\nWherof the stremes rennen oute.\nHe is of kinde moiste and hot,\nAnd he that of the sterres wot\nSeith that he hath of sterres tuo\nUpon his heved, and ben of tho\nThat Capricorn hath on his ende;\nAnd as the bokes maken mende,    1200\nThat Tholomeus made himselve,\nHe hath ek on his wombe tuelve,\nAnd tweie upon his ende stonde.\nThou schalt also this understonde,\nThe frosti colde Janever,\nWhan comen is the newe yeer,\nThat Janus with his double face\nIn his chaiere hath take his place\nAnd loketh upon bothe sides,\nSomdiel toward the wynter tydes,    1210\nSomdiel toward the yeer suiende,\nThat is the Monthe belongende\nUnto this Signe, and of his dole\nHe yifth the ferste Primerole.\nThe tuelfthe, which is last of alle\nOf Signes, Piscis men it calle,\nThe which, as telleth the scripture,\nBerth of tuo fisshes the figure.\nSo is he cold and moiste of kinde,\nAnd ek with sterres, as I finde,    1220\nBeset in sondri wise, as thus:\nTuo of his ende Aquarius\nHath lent unto his heved, and tuo\nThis Signe hath of his oghne also\nUpon his wombe, and over this\nUpon his ende also ther is\nA nombre of twenty sterres bryghte,\nWhich is to sen a wonder sighte.\nToward this Signe into his hous\nComth Jupiter the glorious,    1230\nAnd Venus ek with him acordeth\nTo duellen, as the bok recordeth.\nThe Monthe unto this Signe ordeined\nIs Februer, which is bereined,\nAnd with londflodes in his rage\nAt Fordes letteth the passage.\nNou hast thou herd the proprete\nOf Signes, bot in his degre\nAlbumazar yit over this\nSeith, so as therthe parted is    1240\nIn foure, riht so ben divised\nThe Signes tuelve and stonde assised,\nThat ech of hem for his partie\nHath his climat to justefie.\nWherof the ferste regiment\nToward the part of Orient\nFrom Antioche and that contre\nGoverned is of Signes thre,\nThat is Cancer, Virgo, Leo:\nAnd toward Occident also    1250\nFrom Armenie, as I am lerned,\nOf Capricorn it stant governed,\nOf Pisces and Aquarius:\nAnd after hem I finde thus,\nSouthward from Alisandre forth\nTho Signes whiche most ben worth\nIn governance of that doaire,\nLibra thei ben and Sagittaire\nWith Scorpio, which is conjoint\nWith hem to stonde upon that point:    1260\nConstantinople the Cite,\nSo as the bokes tellen me,\nThe laste of this division\nStant untoward Septemtrion,\nWher as be weie of pourveance\nHath Aries the governance\nForth with Taurus and Gemini.\nThus ben the Signes propreli\nDivided, as it is reherced,\nWherof the londes ben diversed.    1270\nLo thus, mi Sone, as thou myht hiere,\nWas Alisandre mad to liere\nOf hem that weren for his lore.\nBut nou to loken overmore,\nOf othre sterres hou thei fare\nI thenke hierafter to declare,\nSo as king Alisandre in youthe\nOf him that suche thinges couthe\nEnformed was tofore his yhe\nBe nyhte upon the sterres hihe.    1280\nUpon sondri creacion\nStant sondri operacion,\nSom worcheth this, som worcheth that;\nThe fyr is hot in his astat\nAnd brenneth what he mai atteigne,\nThe water mai the fyr restreigne,\nThe which is cold and moist also.\nOf other thing it farth riht so\nUpon this erthe among ous here;\nAnd forto speke in this manere,    1290\nUpon the hevene, as men mai finde,\nThe sterres ben of sondri kinde\nAnd worchen manye sondri thinges\nTo ous, that ben here underlinges.\nAmong the whiche forth withal\nNectanabus in special,\nWhich was an Astronomien\nAnd ek a gret Magicien,\nAnd undertake hath thilke emprise\nTo Alisandre in his aprise    1300\nAs of Magique naturel\nTo knowe, enformeth him somdel\nOf certein sterres what thei mene;\nOf whiche, he seith, ther ben fiftene,\nAnd sondrily to everich on\nA gras belongeth and a Ston,\nWherof men worchen many a wonder\nTo sette thing bothe up and under.\nTo telle riht as he began,\nThe ferste sterre Aldeboran,    1310\nThe cliereste and the moste of alle,\nBe rihte name men it calle;\nWhich lich is of condicion\nTo Mars, and of complexion\nTo Venus, and hath therupon\nCarbunculum his propre Ston:\nHis herbe is Anabulla named,\nWhich is of gret vertu proclamed.\nThe seconde is noght vertules;\nClota or elles Pliades    1320\nIt hatte, and of the mones kinde\nHe is, and also this I finde,\nHe takth of Mars complexion:\nAnd lich to such condicion\nHis Ston appropred is Cristall,\nAnd ek his herbe in special\nThe vertuous Fenele it is.\nThe thridde, which comth after this,\nIs hote Algol the clere rede,\nWhich of Satorne, as I may rede,    1330\nHis kinde takth, and ek of Jove\nComplexion to his behove.\nHis propre Ston is Dyamant,\nWhich is to him most acordant;\nHis herbe, which is him betake,\nIs hote Eleborum the blake.\nSo as it falleth upon lot,\nThe ferthe sterre is Alhaiot,\nWhich in the wise as I seide er\nOf Satorne and of Jupiter    1340\nHath take his kinde; and therupon\nThe Saphir is his propre Ston,\nMarrubium his herbe also,\nThe whiche acorden bothe tuo.\nAnd Canis maior in his like\nThe fifte sterre is of Magique,\nThe whos kinde is venerien,\nAs seith this Astronomien.\nHis propre Ston is seid Berille,\nBot forto worche and to fulfille    1350\nThing which to this science falleth,\nTher is an herbe which men calleth\nSaveine, and that behoveth nede\nTo him that wole his pourpos spede.\nThe sexte suiende after this\nBe name Canis minor is;\nThe which sterre is Mercurial\nBe weie of kinde, and forth withal,\nAs it is writen in the carte,\nComplexion he takth of Marte.    1360\nHis Ston and herbe, as seith the Scole,\nBen Achates and Primerole.\nThe sefnthe sterre in special\nOf this science is Arial,\nWhich sondri nature underfongeth.\nThe Ston which propre unto him longeth,\nGorgonza proprely it hihte:\nHis herbe also, which he schal rihte\nUpon the worchinge as I mene,\nIs Celidoine freissh and grene.    1370\nSterre Ala Corvi upon heihte\nHath take his place in nombre of eighte,\nWhich of his kinde mot parforne\nThe will of Marte and of Satorne:\nTo whom Lapacia the grete\nIs herbe, bot of no beyete;\nHis Ston is Honochinus hote,\nThurgh which men worchen gret riote.\nThe nynthe sterre faire and wel\nBe name is hote Alaezel,    1380\nWhich takth his propre kinde thus\nBothe of Mercurie and of Venus.\nHis Ston is the grene Amyraude,\nTo whom is yoven many a laude:\nSalge is his herbe appourtenant\nAboven al the rememant.\nThe tenthe sterre is Almareth,\nWhich upon lif and upon deth\nThurgh kinde of Jupiter and Mart\nHe doth what longeth to his part.    1390\nHis Ston is Jaspe, and of Planteine\nHe hath his herbe sovereine.\nThe sterre ellefthe is Venenas,\nThe whos nature is as it was\nTake of Venus and of the Mone,\nIn thing which he hath forto done.\nOf Adamant is that perrie\nIn which he worcheth his maistrie;\nThilke herbe also which him befalleth,\nCicorea the bok it calleth.    1400\nAlpheta in the nombre sit,\nAnd is the twelfthe sterre yit;\nOf Scorpio which is governed,\nAnd takth his kinde, as I am lerned;\nAnd hath his vertu in the Ston\nWhich cleped is Topazion:\nHis herbe propre is Rosmarine,\nWhich schapen is for his covine.\nOf these sterres, whiche I mene,\nCor Scorpionis is thritiene;    1410\nThe whos nature Mart and Jove\nHave yoven unto his behove.\nHis herbe is Aristologie,\nWhich folweth his Astronomie:\nThe Ston which that this sterre alloweth,\nIs Sardis, which unto him boweth.\nThe sterre which stant next the laste,\nNature on him this name caste\nAnd clepeth him Botercadent;\nWhich of his kinde obedient    1420\nIs to Mercurie and to Venus.\nHis Ston is seid Crisolitus,\nHis herbe is cleped Satureie,\nSo as these olde bokes seie.\nBot nou the laste sterre of alle\nThe tail of Scorpio men calle,\nWhich to Mercurie and to Satorne\nBe weie of kinde mot retorne\nAfter the preparacion\nOf due constellacion.    1430\nThe Calcedoine unto him longeth,\nWhich for his Ston he underfongeth;\nOf Majorane his herbe is grounded.\nThus have I seid hou thei be founded,\nOf every sterre in special,\nWhich hath his herbe and Ston withal,\nAs Hermes in his bokes olde\nWitnesse berth of that I tolde.\nThe science of Astronomie,\nWhich principal is of clergie    1440\nTo dieme betwen wo and wel\nIn thinges that be naturel,\nThei hadde a gret travail on honde\nThat made it ferst ben understonde;\nAnd thei also which overmore\nHere studie sette upon this lore,\nThei weren gracious and wys\nAnd worthi forto bere a pris.\nAnd whom it liketh forto wite\nOf hem that this science write,    1450\nOn of the ferste which it wrot\nAfter No\u00eb, it was Nembrot,\nTo his disciple Ychonithon\nAnd made a bok forth therupon\nThe which Megaster cleped was.\nAn other Auctor in this cas\nIs Arachel, the which men note;\nHis bok is Abbategnyh hote.\nDanz Tholome is noght the leste,\nWhich makth the bok of Almageste;    1460\nAnd Alfraganus doth the same,\nWhos bok is Chatemuz be name.\nGebuz and Alpetragus eke\nOf Planisperie, which men seke,\nThe bokes made: and over this\nFul many a worthi clerc ther is,\nThat writen upon this clergie\nThe bokes of Altemetrie,\nPlanemetrie and ek also,\nWhiche as belongen bothe tuo,    1470\nSo as thei ben naturiens,\nUnto these Astronomiens.\nMen sein that Habraham was on;\nBot whether that he wrot or non,\nThat finde I noght; and Moises\nEk was an other: bot Hermes\nAbove alle othre in this science\nHe hadde a gret experience;\nThurgh him was many a sterre assised,\nWhos bokes yit ben auctorized.    1480\nI mai noght knowen alle tho\nThat writen in the time tho\nOf this science; bot I finde,\nOf jugement be weie of kinde\nThat in o point thei alle acorden:\nOf sterres whiche thei recorden\nThat men mai sen upon the hevene,\nTher ben a thousend sterres evene\nAnd tuo and twenty, to the syhte\nWhiche aren of hemself so bryhte,    1490\nThat men mai dieme what thei be,\nThe nature and the proprete.\nNou hast thou herd, in which a wise\nThese noble Philosophres wise\nEnformeden this yonge king,\nAnd made him have a knowleching\nOf thing which ferst to the partie\nBelongeth of Philosophie,\nWhich Theorique cleped is,\nAs thou tofore hast herd er this.    1500\nBot nou to speke of the secounde,\nWhich Aristotle hath also founde,\nAnd techeth hou to speke faire,\nWhich is a thing full necessaire\nTo contrepeise the balance,\nWher lacketh other sufficance.\nAbove alle erthli creatures\nThe hihe makere of natures\nThe word to man hath yove alone,\nSo that the speche of his persone,    1510\nOr forto lese or forto winne,\nThe hertes thoght which is withinne\nMai schewe, what it wolde mene;\nAnd that is noghwhere elles sene\nOf kinde with non other beste.\nSo scholde he be the more honeste,\nTo whom god yaf so gret a yifte,\nAnd loke wel that he ne schifte\nHise wordes to no wicked us;\nFor word the techer of vertus    1520\nIs cleped in Philosophie.\nWherof touchende this partie,\nIs Rethorique the science\nAppropred to the reverence\nOf wordes that ben resonable:\nAnd for this art schal be vailable\nWith goodli wordes forto like,\nIt hath Gramaire, it hath Logiqe,\nThat serven bothe unto the speche.\nGramaire ferste hath forto teche    1530\nTo speke upon congruite:\nLogique hath eke in his degre\nBetwen the trouthe and the falshode\nThe pleine wordes forto schode,\nSo that nothing schal go beside,\nThat he the riht ne schal decide.\nWherof full many a gret debat\nReformed is to good astat,\nAnd pes sustiened up alofte\nWith esy wordes and with softe,    1540\nWher strengthe scholde lete it falle.\nThe Philosophre amonges alle\nForthi commendeth this science,\nWhich hath the reule of eloquence.\nIn Ston and gras vertu ther is,\nBot yit the bokes tellen this,\nThat word above alle erthli thinges\nIs vertuous in his doinges,\nWher so it be to evele or goode.\nFor if the wordes semen goode    1550\nAnd ben wel spoke at mannes Ere,\nWhan that ther is no trouthe there,\nThei don fulofte gret deceipte;\nFor whan the word to the conceipte\nDescordeth in so double a wise,\nSuch Rethorique is to despise\nIn every place, and forto drede.\nFor of Uluxes thus I rede,\nAs in the bok of Troie is founde,\nHis eloquence and his facounde    1560\nOf goodly wordes whiche he tolde,\nHath mad that Anthenor him solde\nThe toun, which he with tresoun wan.\nWord hath beguiled many a man;\nWith word the wilde beste is daunted,\nWith word the Serpent is enchaunted,\nOf word among the men of Armes\nBen woundes heeled with the charmes,\nWher lacketh other medicine;\nWord hath under his discipline    1570\nOf Sorcerie the karectes.\nThe wordes ben of sondri sectes,\nOf evele and eke of goode also;\nThe wordes maken frend of fo,\nAnd fo of frend, and pes of werre,\nAnd werre of pes, and out of herre\nThe word this worldes cause entriketh,\nAnd reconsileth whan him liketh.\nThe word under the coupe of hevene\nSet every thing or odde or evene;    1580\nWith word the hihe god is plesed,\nWith word the wordes ben appesed,\nThe softe word the loude stilleth;\nWher lacketh good, the word fulfilleth,\nTo make amendes for the wrong;\nWhan wordes medlen with the song,\nIt doth plesance wel the more.\nBot forto loke upon the lore\nHou Tullius his Rethorique\nComponeth, ther a man mai pike    1590\nHou that he schal hise wordes sette,\nHou he schal lose, hou he schal knette,\nAnd in what wise he schal pronounce\nHis tale plein withoute frounce.\nWherof ensample if thou wolt seche,\nTak hiede and red whilom the speche\nOf Julius and Cithero,\nWhich consul was of Rome tho,\nOf Catoun eke and of Cillene,\nBehold the wordes hem betwene,    1600\nWhan the tresoun of Cateline\nDescoevered was, and the covine\nOf hem that were of his assent\nWas knowe and spoke in parlement,\nAnd axed hou and in what wise\nMen scholde don hem to juise.\nCillenus ferst his tale tolde,\nTo trouthe and as he was beholde,\nThe comun profit forto save,\nHe seide hou tresoun scholde have    1610\nA cruel deth; and thus thei spieke,\nThe Consul bothe and Catoun eke,\nAnd seiden that for such a wrong\nTher mai no peine be to strong.\nBot Julius with wordes wise\nHis tale tolde al otherwise,\nAs he which wolde her deth respite,\nAnd fondeth hou he mihte excite\nThe jugges thurgh his eloquence\nFro deth to torne the sentence    1620\nAnd sette here hertes to pite.\nNou tolden thei, nou tolde he;\nThei spieken plein after the lawe,\nBot he the wordes of his sawe\nColoureth in an other weie\nSpekende, and thus betwen the tweie,\nTo trete upon this juggement,\nMade ech of hem his Argument.\nWherof the tales forto hiere,\nTher mai a man the Scole liere    1630\nOf Rethoriqes eloquences,\nWhich is the secounde of sciences\nTouchende to Philosophie;\nWherof a man schal justifie\nHise wordes in disputeisoun,\nAnd knette upon conclusioun\nHis Argument in such a forme,\nWhich mai the pleine trouthe enforme\nAnd the soubtil cautele abate,\nWhich every trewman schal debate.    1640\nThe ferste, which is Theorique,\nAnd the secounde Rethorique,\nSciences of Philosophie,\nI have hem told as in partie,\nSo as the Philosophre it tolde\nTo Alisandre: and nou I wolde\nTelle of the thridde what it is,\nThe which Practique cleped is.\nPractique stant upon thre thinges\nToward the governance of kinges;    1650\nWherof the ferst Etique is named,\nThe whos science stant proclamed\nTo teche of vertu thilke reule,\nHou that a king himself schal reule\nOf his moral condicion\nWith worthi disposicion\nOf good livinge in his persone,\nWhich is the chief of his corone.\nIt makth a king also to lerne\nHou he his bodi schal governe,    1660\nHou he schal wake, hou he schal slepe,\nHou that he schal his hele kepe\nIn mete, in drinke, in clothinge eke:\nTher is no wisdom forto seke\nAs for the reule of his persone,\nThe which that this science al one\nNe techeth as be weie of kinde,\nThat ther is nothing left behinde.\nThat other point which to Practique\nBelongeth is Iconomique,    1670\nWhich techeth thilke honestete\nThurgh which a king in his degre\nHis wif and child schal reule and guie,\nSo forth with al the companie\nWhich in his houshold schal abyde,\nAnd his astat on every syde\nIn such manere forto lede,\nThat he his houshold ne mislede.\nPractique hath yit the thridde aprise,\nWhich techeth hou and in what wise    1680\nThurgh hih pourveied ordinance\nA king schal sette in governance\nHis Realme, and that is Policie,\nWhich longeth unto Regalie\nIn time of werre, in time of pes,\nTo worschipe and to good encress\nOf clerk, of kniht and of Marchant,\nAnd so forth of the remenant\nOf al the comun poeple aboute,\nWithinne Burgh and ek withoute,    1690\nOf hem that ben Artificiers,\nWhiche usen craftes and mestiers,\nWhos Art is cleped Mechanique.\nAnd though thei ben noght alle like,\nYit natheles, hou so it falle,\nO lawe mot governe hem alle,\nOr that thei lese or that thei winne,\nAfter thastat that thei ben inne.\nLo, thus this worthi yonge king\nWas fulli tauht of every thing,    1700\nWhich mihte yive entendement\nOf good reule and good regiment\nTo such a worthi Prince as he.\nBot of verray necessite\nThe Philosophre him hath betake\nFyf pointz, whiche he hath undertake\nTo kepe and holde in observance,\nAs for the worthi governance\nWhich longeth to his Regalie,\nAfter the reule of Policie.    1710\nTo every man behoveth lore,\nBot to noman belongeth more\nThan to a king, which hath to lede\nThe poeple; for of his kinghede\nHe mai hem bothe save and spille.\nAnd for it stant upon his wille,\nIt sit him wel to ben avised,\nAnd the vertus whiche are assissed\nUnto a kinges Regiment,\nTo take in his entendement:    1720\nWherof to tellen, as thei stonde,\nHierafterward nou woll I fonde.\nAmong the vertus on is chief,\nAnd that is trouthe, which is lief\nTo god and ek to man also.\nAnd for it hath ben evere so,\nTawhte Aristotle, as he wel couthe,\nTo Alisandre, hou in his youthe\nHe scholde of trouthe thilke grace\nWith al his hole herte embrace,    1730\nSo that his word be trewe and plein,\nToward the world and so certein\nThat in him be no double speche:\nFor if men scholde trouthe seche\nAnd founde it noght withinne a king,\nIt were an unsittende thing.\nThe word is tokne of that withinne,\nTher schal a worthi king beginne\nTo kepe his tunge and to be trewe,\nSo schal his pris ben evere newe.    1740\nAvise him every man tofore,\nAnd be wel war, er he be swore,\nFor afterward it is to late,\nIf that he wole his word debate.\nFor as a king in special\nAbove alle othre is principal\nOf his pouer, so scholde he be\nMost vertuous in his degre;\nAnd that mai wel be signefied\nBe his corone and specified.    1750\nThe gold betokneth excellence,\nThat men schull don him reverence\nAs to here liege soverein.\nThe Stones, as the bokes sein,\nCommended ben in treble wise:\nFerst thei ben harde, and thilke assisse\nBetokneth in a king Constance,\nSo that ther schal no variance\nBe founde in his condicion;\nAnd also be descripcion    1760\nThe vertu which is in the stones\nA verrai Signe is for the nones\nOf that a king schal ben honeste\nAnd holde trewly his beheste\nOf thing which longeth to kinghede:\nThe bryhte colour, as I rede,\nWhich in the stones is schynende,\nIs in figure betoknende\nThe Cronique of this worldes fame,\nWhich stant upon his goode name.    1770\nThe cercle which is round aboute\nIs tokne of al the lond withoute,\nWhich stant under his Gerarchie,\nThat he it schal wel kepe and guye.\nAnd for that trouthe, hou so it falle,\nIs the vertu soverein of alle,\nThat longeth unto regiment,\nA tale, which is evident\nOf trouthe in comendacioun,\nToward thin enformacion,    1780\nMi Sone, hierafter thou schalt hiere\nOf a Cronique in this matiere.\nAs the Cronique it doth reherce,\nA Soldan whilom was of Perce,\nWhich Daires hihte, and Ytaspis\nHis fader was; and soth it is\nThat thurgh wisdom and hih prudence\nMor than for eny reverence\nOf his lignage as be descente\nThe regne of thilke empire he hente:    1790\nAnd as he was himselve wys,\nThe wisemen he hield in pris\nAnd soghte hem oute on every side,\nThat toward him thei scholde abide.\nAmong the whiche thre ther were\nThat most service unto him bere,\nAs thei which in his chambre lyhen\nAnd al his conseil herde and syhen.\nHere names ben of strange note,\nArpaghes was the ferste hote,    1800\nAnd Manachaz was the secounde,\nZorobabel, as it is founde\nIn the Cronique, was the thridde.\nThis Soldan, what so him betidde,\nTo hem he triste most of alle,\nWherof the cas is so befalle:\nThis lord, which hath conceiptes depe,\nUpon a nyht whan he hath slepe,\nAs he which hath his wit desposed,\nTouchende a point hem hath opposed.    1810\nThe kinges question was this;\nOf thinges thre which strengest is,\nThe wyn, the womman or the king:\nAnd that thei scholde upon this thing\nOf here ansuere avised be,\nHe yaf hem fulli daies thre,\nAnd hath behote hem be his feith\nThat who the beste reson seith,\nHe schal receive a worthi mede.\nUpon this thing thei token hiede    1820\nAnd stoden in desputeison,\nThat be diverse opinion\nOf Argumentz that thei have holde\nArpaghes ferst his tale tolde,\nAnd seide hou that the strengthe of kinges\nIs myhtiest of alle thinges.\nFor king hath pouer over man,\nAnd man is he which reson can,\nAs he which is of his nature\nThe moste noble creature    1830\nOf alle tho that god hath wroght:\nAnd be that skile it semeth noght,\nHe seith, that eny erthly thing\nMai be so myhty as a king.\nA king mai spille, a king mai save,\nA king mai make of lord a knave\nAnd of a knave a lord also:\nThe pouer of a king stant so,\nThat he the lawes overpasseth;\nWhat he wol make lasse, he lasseth,    1840\nWhat he wol make more, he moreth;\nAnd as the gentil faucon soreth,\nHe fleth, that noman him reclameth;\nBot he al one alle othre tameth,\nAnd stant himself of lawe fre.\nLo, thus a kinges myht, seith he,\nSo as his reson can argue,\nIs strengest and of most value.\nBot Manachaz seide otherwise,\nThat wyn is of the more emprise;    1850\nAnd that he scheweth be this weie.\nThe wyn fulofte takth aweie\nThe reson fro the mannes herte;\nThe wyn can make a krepel sterte,\nAnd a delivere man unwelde;\nIt makth a blind man to behelde,\nAnd a bryht yhed seme derk;\nIt makth a lewed man a clerk,\nAnd fro the clerkes the clergie\nIt takth aweie, and couardie    1860\nIt torneth into hardiesse;\nOf Avarice it makth largesse.\nThe wyn makth ek the goode blod,\nIn which the Soule which is good\nHath chosen hire a resting place,\nWhil that the lif hir wole embrace.\nAnd be this skile Manachas\nAnsuered hath upon this cas,\nAnd seith that wyn be weie of kinde\nIs thing which mai the hertes binde    1870\nWel more than the regalie.\nZorobabel for his partie\nSeide, as him thoghte for the beste,\nThat wommen ben the myhtieste.\nThe king and the vinour also\nOf wommen comen bothe tuo;\nAnd ek he seide hou that manhede\nThurgh strengthe unto the wommanhede\nOf love, wher he wole or non,\nObeie schal; and therupon,    1880\nTo schewe of wommen the maistrie,\nA tale which he syh with yhe\nAs for ensample he tolde this,\u2014\nHou Apemen, of Besazis\nWhich dowhter was, in the paleis\nSittende upon his hihe deis,\nWhan he was hotest in his ire\nToward the grete of his empire,\nCirus the king tirant sche tok,\nAnd only with hire goodly lok    1890\nSche made him debonaire and meke,\nAnd be the chyn and be the cheke\nSche luggeth him riht as hir liste,\nThat nou sche japeth, nou sche kiste,\nAnd doth with him what evere hir liketh;\nWhan that sche loureth, thanne he siketh,\nAnd whan sche gladeth, he is glad:\nAnd thus this king was overlad\nWith hire which his lemman was.\nAmong the men is no solas,    1900\nIf that ther be no womman there;\nFor bot if that the wommen were,\nThis worldes joie were aweie:\nThurgh hem men finden out the weie\nTo knihthode and to worldes fame;\nThei make a man to drede schame,\nAnd honour forto be desired:\nThurgh the beaute of hem is fyred\nThe Dart of which Cupide throweth,\nWherof the jolif peine groweth,    1910\nWhich al the world hath under fote.\nA womman is the mannes bote,\nHis lif, his deth, his wo, his wel;\nAnd this thing mai be schewed wel,\nHou that wommen ben goode and kinde,\nFor in ensample this I finde.\nWhan that the duk Ametus lay\nSek in his bedd, that every day\nMen waiten whan he scholde deie,\nAlceste his wif goth forto preie,    1920\nAs sche which wolde thonk deserve,\nWith Sacrifice unto Minerve,\nTo wite ansuere of the goddesse\nHou that hir lord of his seknesse,\nWherof he was so wo besein,\nRecovere myhte his hele ayein.\nLo, thus sche cride and thus sche preide,\nTil ate laste a vois hir seide,\nThat if sche wolde for his sake\nThe maladie soffre and take,    1930\nAnd deie hirself, he scholde live.\nOf this ansuere Alceste hath yive\nUnto Minerve gret thonkinge,\nSo that hir deth and his livinge\nSche ches with al hire hole entente,\nAnd thus acorded hom sche wente.\nInto the chambre and whan sche cam,\nHire housebonde anon sche nam\nIn bothe hire Armes and him kiste,\nAnd spak unto him what hire liste;    1940\nAnd therupon withinne a throwe\nThis goode wif was overthrowe\nAnd deide, and he was hool in haste.\nSo mai a man be reson taste,\nHou next after the god above\nThe trouthe of wommen and the love,\nIn whom that alle grace is founde,\nIs myhtiest upon this grounde\nAnd most behovely manyfold.\nLo, thus Zorobabel hath told    1950\nThe tale of his opinion:\nBot for final conclusion\nWhat strengest is of erthli thinges,\nThe wyn, the wommen or the kinges,\nHe seith that trouthe above hem alle\nIs myhtiest, hou evere it falle.\nThe trouthe, hou so it evere come,\nMai for nothing ben overcome;\nIt mai wel soffre for a throwe,\nBot ate laste it schal be knowe.    1960\nThe proverbe is, who that is trewe,\nHim schal his while nevere rewe:\nFor hou so that the cause wende,\nThe trouthe is schameles ate ende,\nBot what thing that is troutheles,\nIt mai noght wel be schameles,\nAnd schame hindreth every wyht:\nSo proveth it, ther is no myht\nWithoute trouthe in no degre.\nAnd thus for trouthe of his decre    1970\nZorobabel was most commended,\nWherof the question was ended,\nAnd he resceived hath his mede\nFor trouthe, which to mannes nede\nIs most behoveliche overal.\nForthi was trouthe in special\nThe ferste point in observance\nBetake unto the governance\nOf Alisandre, as it is seid:\nFor therupon the ground is leid    1980\nOf every kinges regiment,\nAs thing which most convenient\nIs forto sette a king in evene\nBothe in this world and ek in hevene.\nNext after trouthe the secounde,\nIn Policie as it is founde,\nWhich serveth to the worldes fame\nIn worschipe of a kinges name,\nLargesse it is, whos privilegge\nTher mai non Avarice abregge.    1990\nThe worldes good was ferst comune,\nBot afterward upon fortune\nWas thilke comun profit cessed:\nFor whan the poeple stod encresced\nAnd the lignages woxen grete,\nAnon for singulier beyete\nDrouh every man to his partie;\nWherof cam in the ferste envie\nWith gret debat and werres stronge,\nAnd laste among the men so longe,    2000\nTil noman wiste who was who,\nNe which was frend ne which was fo.\nTil ate laste in every lond\nWithinne hemself the poeple fond\nThat it was good to make a king,\nWhich mihte appesen al this thing\nAnd yive riht to the lignages\nIn partinge of here heritages\nAnd ek of al here other good;\nAnd thus above hem alle stod    2010\nThe king upon his Regalie,\nAs he which hath to justifie\nThe worldes good fro covoitise.\nSo sit it wel in alle wise\nA king betwen the more and lesse\nTo sette his herte upon largesse\nToward himself and ek also\nToward his poeple; and if noght so,\nThat is to sein, if that he be\nToward himselven large and fre    2020\nAnd of his poeple take and pile,\nLargesse be no weie of skile\nIt mai be seid, bot Avarice,\nWhich in a king is a gret vice.\nA king behoveth ek to fle\nThe vice of Prodegalite,\nThat he mesure in his expence\nSo kepe, that of indigence\nHe mai be sauf: for who that nedeth,\nIn al his werk the worse he spedeth.    2030\nAs Aristotle upon Chaldee\nEnsample of gret Auctorite\nUnto king Alisandre tauhte\nOf thilke folk that were unsauhte\nToward here king for his pilage:\nWherof he bad, in his corage\nThat he unto thre pointz entende,\nWher that he wolde his good despende.\nFerst scholde he loke, hou that it stod,\nThat al were of his oghne good    2040\nThe yiftes whiche he wolde yive;\nSo myhte he wel the betre live:\nAnd ek he moste taken hiede\nIf ther be cause of eny nede,\nWhich oghte forto be defended,\nEr that his goodes be despended:\nHe mot ek, as it is befalle,\nAmonges othre thinges alle\nSe the decertes of his men;\nAnd after that thei ben of ken    2050\nAnd of astat and of merite,\nHe schal hem largeliche aquite,\nOr for the werre, or for the pes,\nThat non honour falle in descres,\nWhich mihte torne into defame,\nBot that he kepe his goode name,\nSo that he be noght holde unkinde.\nFor in Cronique a tale I finde,\nWhich spekth somdiel of this matiere,\nHierafterward as thou schalt hiere.    2060\nIn Rome, to poursuie his riht,\nTher was a worthi povere kniht,\nWhich cam al one forto sein\nHis cause, when the court was plein,\nWher Julius was in presence.\nAnd for him lacketh of despence,\nTher was with him non advocat\nTo make ple for his astat.\nBot thogh him lacke forto plede,\nHim lacketh nothing of manhede;    2070\nHe wiste wel his pours was povere,\nBot yit he thoghte his riht recovere,\nAnd openly poverte alleide,\nTo themperour and thus he seide:\n\u201cO Julius, lord of the lawe,\nBehold, mi conseil is withdrawe\nFor lacke of gold: do thin office\nAfter the lawes of justice:\nHelp that I hadde conseil hiere\nUpon the trouthe of mi matiere.\u201d    2080\nAnd Julius with that anon\nAssigned him a worthi on,\nBot he himself no word ne spak.\nThis kniht was wroth and fond a lak\nIn themperour, and seide thus:\n\u201cO thou unkinde Julius,\nWhan thou in thi bataille were\nUp in Aufrique, and I was there,\nMi myht for thi rescousse I dede\nAnd putte noman in my stede,    2090\nThou wost what woundes ther I hadde:\nBot hier I finde thee so badde,\nThat thee ne liste speke o word\nThin oghne mouth, nor of thin hord\nTo yive a florin me to helpe.\nHou scholde I thanne me beyelpe\nFro this dai forth of thi largesse,\nWhan such a gret unkindenesse\nIs founde in such a lord as thou?\u201d\nThis Julius knew wel ynou    2100\nThat al was soth which he him tolde;\nAnd for he wolde noght ben holde\nUnkinde, he tok his cause on honde,\nAnd as it were of goddes sonde,\nHe yaf him good ynouh to spende\nFor evere into his lives ende.\nAnd thus scholde every worthi king\nTake of his knihtes knowleching,\nWhan that he syh thei hadden nede,\nFor every service axeth mede:    2110\nBot othre, which have noght deserved\nThurgh vertu, bot of japes served,\nA king schal noght deserve grace,\nThogh he be large in such a place.\nIt sit wel every king to have\nDiscrecion, whan men him crave,\nSo that he mai his yifte wite:\nWherof I finde a tale write,\nHou Cinichus a povere kniht\nA Somme which was over myht    2120\nPreide of his king Antigonus.\nThe king ansuerde to him thus,\nAnd seide hou such a yifte passeth\nHis povere astat: and thanne he lasseth,\nAnd axeth bot a litel peny,\nIf that the king wol yive him eny.\nThe king ansuerde, it was to smal\nFor him, which was a lord real;\nTo yive a man so litel thing\nIt were unworschipe in a king.    2130\nBe this ensample a king mai lere\nThat forto yive is in manere:\nFor if a king his tresor lasseth\nWithoute honour and thonkles passeth,\nWhan he himself wol so beguile,\nI not who schal compleigne his while,\nNe who be rihte him schal relieve.\nBot natheles this I believe,\nTo helpe with his oghne lond\nBehoveth every man his hond    2140\nTo sette upon necessite;\nAnd ek his kinges realte\nMot every liege man conforte,\nWith good and bodi to supporte,\nWhan thei se cause resonable:\nFor who that is noght entendable\nTo holde upriht his kinges name,\nHim oghte forto be to blame.\nOf Policie and overmore\nTo speke in this matiere more,    2150\nSo as the Philosophre tolde,\nA king after the reule is holde\nTo modifie and to adresce\nHise yiftes upon such largesce\nThat he mesure noght excede:\nFor if a king falle into nede,\nIt causeth ofte sondri thinges\nWhiche are ungoodly to the kinges.\nWhat man wol noght himself mesure,\nMen sen fulofte that mesure    2160\nHim hath forsake: and so doth he\nThat useth Prodegalite,\nWhich is the moder of poverte,\nWherof the londes ben deserte;\nAnd namely whan thilke vice\nAboute a king stant in office\nAnd hath withholde of his partie\nThe covoitouse flaterie,\nWhich many a worthi king deceiveth,\nEr he the fallas aperceiveth    2170\nOf hem that serven to the glose.\nFor thei that cunnen plese and glose,\nBen, as men tellen, the norrices\nUnto the fostringe of the vices,\nWherof fulofte natheles\nA king is blamed gulteles.\nA Philosophre, as thou schalt hiere,\nSpak to a king of this matiere,\nAnd seide him wel hou that flatours\nCoupable were of thre errours.    2180\nOn was toward the goddes hihe,\nThat weren wrothe of that thei sihe\nThe meschief which befalle scholde\nOf that the false flatour tolde.\nToward the king an other was,\nWhan thei be sleihte and be fallas\nOf feigned wordes make him wene\nThat blak is whyt and blew is grene\nTouchende of his condicion:\nFor whanne he doth extorcion    2190\nWith manye an other vice mo,\nMen schal noght finden on of tho\nTo groucche or speke therayein,\nBot holden up his oil and sein\nThat al is wel, what evere he doth;\nAnd thus of fals thei maken soth,\nSo that here kinges yhe is blent\nAnd wot not hou the world is went.\nThe thridde errour is harm comune,\nWith which the poeple mot commune    2200\nOf wronges that thei bringen inne:\nAnd thus thei worchen treble sinne,\nThat ben flatours aboute a king.\nTher myhte be no worse thing\nAboute a kinges regalie,\nThanne is the vice of flaterie.\nAnd natheles it hath ben used,\nThat it was nevere yit refused\nAs forto speke in court real;\nFor there it is most special,    2210\nAnd mai noght longe be forbore.\nBot whan this vice of hem is bore,\nThat scholden the vertus forthbringe,\nAnd trouthe is torned to lesinge,\nIt is, as who seith, ayein kinde,\nWherof an old ensample I finde.\nAmong these othre tales wise\nOf Philosophres, in this wise\nI rede, how whilom tuo ther were,\nAnd to the Scole forto lere    2220\nUnto Athenes fro Cartage\nHere frendes, whan thei were of Age,\nHem sende; and ther thei stoden longe,\nTil thei such lore have underfonge,\nThat in here time thei surmonte\nAlle othre men, that to acompte\nOf hem was tho the grete fame.\nThe ferste of hem his rihte name\nWas Diogenes thanne hote,\nIn whom was founde no riote:    2230\nHis felaw Arisippus hyhte,\nWhich mochel couthe and mochel myhte.\nBot ate laste, soth to sein,\nThei bothe tornen hom ayein\nUnto Cartage and scole lete.\nThis Diogenes no beyete\nOf worldes good or lasse or more\nNe soghte for his longe lore,\nBot tok him only forto duelle\nAt hom; and as the bokes telle,    2240\nHis hous was nyh to the rivere\nBesyde a bregge, as thou schalt hiere.\nTher duelleth he to take his reste,\nSo as it thoghte him for the beste,\nTo studie in his Philosophie,\nAs he which wolde so defie\nThe worldes pompe on every syde.\nBot Arisippe his bok aside\nHath leid, and to the court he wente,\nWher many a wyle and many a wente    2250\nWith flaterie and wordes softe\nHe caste, and hath compassed ofte\nHou he his Prince myhte plese;\nAnd in this wise he gat him ese\nOf vein honour and worldes good.\nThe londes reule upon him stod,\nThe king of him was wonder glad,\nAnd all was do, what thing he bad,\nBothe in the court and ek withoute.\nWith flaterie he broghte aboute    2260\nHis pourpos of the worldes werk,\nWhich was ayein the stat of clerk,\nSo that Philosophie he lefte\nAnd to richesse himself uplefte:\nLo, thus hadde Arisippe his wille.\nBot Diogenes duelte stille\nA home and loked on his bok:\nHe soghte noght the worldes crok\nFor vein honour ne for richesse,\nBot all his hertes besinesse    2270\nHe sette to be vertuous;\nAnd thus withinne his oghne hous\nHe liveth to the sufficance\nOf his havinge. And fell per chance,\nThis Diogene upon a day,\nAnd that was in the Monthe of May,\nWhan that these herbes ben holsome,\nHe walketh forto gadre some\nIn his gardin, of whiche his joutes\nHe thoghte have, and thus aboutes    2280\nWhanne he hath gadred what him liketh,\nHe satte him thanne doun and pyketh,\nAnd wyssh his herbes in the flod\nUpon the which his gardin stod,\nNyh to the bregge, as I tolde er.\nAnd hapneth, whil he sitteth ther,\nCam Arisippes be the strete\nWith manye hors and routes grete,\nAnd straght unto the bregge he rod.\nWher that he hoved and abod;    2290\nFor as he caste his yhe nyh,\nHis felaw Diogene he syh,\nAnd what he dede he syh also,\nWherof he seide to him so:\n\u201cO Diogene, god thee spede.\nIt were certes litel nede\nTo sitte there and wortes pyke,\nIf thou thi Prince couthest lyke,\nSo as I can in my degre.\u201d\n\u201cO Arisippe,\u201d ayein quod he,    2300\n\u201cIf that thou couthist, so as I,\nThi wortes pyke, trewely\nIt were als litel nede or lasse,\nThat thou so worldly wolt compasse\nWith flaterie forto serve,\nWherof thou thenkest to deserve\nThi princes thonk, and to pourchace\nHou thou myht stonden in his grace,\nFor getinge of a litel good.\nIf thou wolt take into thi mod    2310\nReson, thou myht be reson deeme\nThat so thi prince forto queeme\nIs noght to reson acordant,\nBot it is gretly descordant\nUnto the Scoles of Athene.\u201d\nLo, thus ansuerde Diogene\nAyein the clerkes flaterie.\nBot yit men sen thessamplerie\nOf Arisippe is wel received,\nAnd thilke of Diogene is weyved.    2320\nOffice in court and gold in cofre\nIs nou, men sein, the philosophre\nWhich hath the worschipe in the halle;\nBot flaterie passeth alle\nIn chambre, whom the court avanceth;\nFor upon thilke lot it chanceth\nTo be beloved nou aday.\nI not if it be ye or nay,\nBot as the comun vois it telleth;\nBot wher that flaterie duelleth    2330\nIn eny lond under the Sonne,\nTher is ful many a thing begonne\nWhich were betre to be left;\nThat hath be schewed nou and eft.\nBot if a Prince wolde him reule\nOf the Romeins after the reule,\nIn thilke time as it was used,\nThis vice scholde be refused,\nWherof the Princes ben assoted.\nBot wher the pleine trouthe is noted,    2340\nTher may a Prince wel conceive,\nThat he schal noght himself deceive,\nOf that he hiereth wordes pleine;\nFor him thar noght be reson pleigne,\nThat warned is er him be wo.\nAnd that was fully proeved tho,\nWhan Rome was the worldes chief,\nThe Sothseiere tho was lief,\nWhich wolde noght the trouthe spare,\nBot with hise wordes pleine and bare    2350\nTo Themperour hise sothes tolde,\nAs in Cronique is yit withholde,\nHierafterward as thou schalt hiere\nAcordende unto this matiere.\nTo se this olde ensamplerie,\nThat whilom was no flaterie\nToward the Princes wel I finde;\nWherof so as it comth to mynde,\nMi Sone, a tale unto thin Ere,\nWhil that the worthi princes were    2360\nAt Rome, I thenke forto tellen.\nFor whan the chances so befellen\nThat eny Emperour as tho\nVictoire hadde upon his fo,\nAnd so forth cam to Rome ayein,\nOf treble honour he was certein,\nWherof that he was magnefied.\nThe ferste, as it is specefied,\nWas, whan he cam at thilke tyde,\nThe Charr in which he scholde ryde    2370\nFoure whyte Stiedes scholden drawe;\nOf Jupiter be thilke lawe\nThe Cote he scholde were also;\nHise prisoners ek scholden go\nEndlong the Charr on eyther hond,\nAnd alle the nobles of the lond\nTofore and after with him come\nRidende and broghten him to Rome,\nIn thonk of his chivalerie\nAnd for non other flaterie.    2380\nAnd that was schewed forth withal;\nWher he sat in his Charr real,\nBeside him was a Ribald set,\nWhich hadde hise wordes so beset,\nTo themperour in al his gloire\nHe seide, \u201cTak into memoire,\nFor al this pompe and al this pride\nLet no justice gon aside,\nBot know thiself, what so befalle.\nFor men sen ofte time falle    2390\nThing which men wende siker stonde:\nThogh thou victoire have nou on honde,\nFortune mai noght stonde alway;\nThe whiel per chance an other day\nMai torne, and thou myht overthrowe;\nTher lasteth nothing bot a throwe.\u201d\nWith these wordes and with mo\nThis Ribald, which sat with him tho,\nTo Themperour his tale tolde:\nAnd overmor what evere he wolde,    2400\nOr were it evel or were it good,\nSo pleinly as the trouthe stod,\nHe spareth noght, bot spekth it oute;\nAnd so myhte every man aboute\nThe day of that solempnete\nHis tale telle als wel as he\nTo Themperour al openly.\nAnd al was this the cause why;\nThat whil he stod in that noblesse,\nHe scholde his vanite represse    2410\nWith suche wordes as he herde.\nLo nou, hou thilke time it ferde\nToward so hih a worthi lord:\nFor this I finde ek of record,\nWhich the Cronique hath auctorized.\nWhat Emperour was entronized,\nThe ferste day of his corone,\nWher he was in his real Throne\nAnd hield his feste in the paleis\nSittende upon his hihe deis    2420\nWith al the lust that mai be gete,\nWhan he was gladdest at his mete,\nAnd every menstral hadde pleid,\nAnd every Disour hadde seid\nWhat most was plesant to his Ere,\nThan ate laste comen there\nHise Macons, for thei scholden crave\nWher that he wolde be begrave,\nAnd of what Ston his sepulture\nThei scholden make, and what sculpture    2430\nHe wolde ordeine therupon.\nTho was ther flaterie non\nThe worthi princes to bejape;\nThe thing was other wise schape\nWith good conseil; and otherwise\nThei were hemselven thanne wise,\nAnd understoden wel and knewen.\nWhan suche softe wyndes blewen\nOf flaterie into here Ere,\nThei setten noght here hertes there;    2440\nBot whan thei herden wordes feigned,\nThe pleine trouthe it hath desdeigned\nOf hem that weren so discrete.\nSo tok the flatour no beyete\nOf him that was his prince tho:\nAnd forto proven it is so,\nA tale which befell in dede\nIn a Cronique of Rome I rede.\nCesar upon his real throne\nWher that he sat in his persone    2450\nAnd was hyest in al his pris,\nA man, which wolde make him wys,\nFell doun knelende in his presence,\nAnd dede him such a reverence,\nAs thogh the hihe god it were:\nMen hadden gret mervaille there\nOf the worschipe which he dede.\nThis man aros fro thilke stede,\nAnd forth with al the same tyde\nHe goth him up and be his side    2460\nHe set him doun as pier and pier,\nAnd seide, \u201cIf thou that sittest hier\nArt god, which alle thinges myht,\nThanne have I do worshipe ariht\nAs to the god; and other wise,\nIf thou be noght of thilke assisse,\nBot art a man such as am I,\nThan mai I sitte faste by,\nFor we be bothen of o kinde.\u201d\nCesar ansuerde and seide, \u201cO blinde,    2470\nThou art a fol, it is wel sene\nUpon thiself: for if thou wene\nI be a god, thou dost amys\nTo sitte wher thou sest god is;\nAnd if I be a man, also\nThou hast a gret folie do,\nWhan thou to such on as schal deie\nThe worschipe of thi god aweie\nHast yoven so unworthely.\nThus mai I prove redely,    2480\nThou art noght wys.\u201d    And thei that herde\nHou wysly that the king ansuerde,\nIt was to hem a newe lore;\nWherof thei dradden him the more,\nAnd broghten nothing to his Ere,\nBot if it trouthe and reson were.\nSo be ther manye, in such a wise\nThat feignen wordes to be wise,\nAnd al is verray flaterie\nTo him which can it wel aspie.    2490\nThe kinde flatour can noght love\nBot forto bringe himself above;\nFor hou that evere his maister fare,\nSo that himself stonde out of care,\nHim reccheth noght: and thus fulofte\nDeceived ben with wordes softe\nThe kinges that ben innocent.\nWherof as for chastiement\nThe wise Philosophre seide,\nWhat king that so his tresor leide    2500\nUpon such folk, he hath the lesse,\nAnd yit ne doth he no largesse,\nBot harmeth with his oghne hond\nHimself and ek his oghne lond,\nAnd that be many a sondri weie.\nWherof if that a man schal seie,\nAs forto speke in general,\nWher such thing falleth overal\nThat eny king himself misreule,\nThe Philosophre upon his reule    2510\nIn special a cause sette,\nWhich is and evere hath be the lette\nIn governance aboute a king\nUpon the meschief of the thing,\nAnd that, he seith, is Flaterie.\nWherof tofore as in partie\nWhat vice it is I have declared;\nFor who that hath his wit bewared\nUpon a flatour to believe,\nWhan that he weneth best achieve    2520\nHis goode world, it is most fro.\nAnd forto proeven it is so\nEnsamples ther ben manyon,\nOf whiche if thou wolt knowen on,\nIt is behovely forto hiere\nWhat whilom fell in this matiere.\nAmong the kinges in the bible\nI finde a tale, and is credible,\nOf him that whilom Achab hihte,\nWhich hadde al Irahel to rihte;    2530\nBot who that couthe glose softe\nAnd flatre, suche he sette alofte\nIn gret astat and made hem riche;\nBot thei that spieken wordes liche\nTo trouthe and wolde it noght forbere,\nFor hem was non astat to bere,\nThe court of suche tok non hiede.\nTil ate laste upon a nede,\nThat Benedab king of Surie\nOf Irahel a gret partie,    2540\nWhich Ramoth Galaath was hote,\nHath sesed; and of that riote\nHe tok conseil in sondri wise,\nBot noght of hem that weren wise.\nAnd natheles upon this cas\nTo strengthen him, for Josaphas,\nWhich thanne was king of Judee,\nHe sende forto come, as he\nWhich thurgh frendschipe and alliance\nWas next to him of aqueintance;    2550\nFor Joram Sone of Josaphath\nAchabbes dowhter wedded hath,\nWhich hihte faire Godelie.\nAnd thus cam into Samarie\nKing Josaphat, and he fond there\nThe king Achab: and whan thei were\nTogedre spekende of this thing,\nThis Josaphat seith to the king,\nHou that he wolde gladly hiere\nSom trew prophete in this matiere,    2560\nThat he his conseil myhte yive\nTo what point that it schal be drive.\nAnd in that time so befell,\nTher was such on in Irahel,\nWhich sette him al to flaterie,\nAnd he was cleped Sedechie;\nAnd after him Achab hath sent:\nAnd he at his comandement\nTofore him cam, and be a sleyhte\nHe hath upon his heved on heyhte    2570\nTuo large hornes set of bras,\nAs he which al a flatour was,\nAnd goth rampende as a leoun\nAnd caste hise hornes up and doun,\nAnd bad men ben of good espeir,\nFor as the hornes percen their,\nHe seith, withoute resistence,\nSo wiste he wel of his science\nThat Benedab is desconfit.\nWhan Sedechie upon this plit    2580\nHath told this tale to his lord,\nAnon ther were of his acord\nProphetes false manye mo\nTo bere up oil, and alle tho\nAffermen that which he hath told,\nWherof the king Achab was bold\nAnd yaf hem yiftes al aboute.\nBut Josaphat was in gret doute,\nAnd hield fantosme al that he herde,\nPreiende Achab, hou so it ferde,    2590\nIf ther were eny other man,\nThe which of prophecie can,\nTo hiere him speke er that thei gon.\nQuod Achab thanne, \u201cTher is on,\nA brothell, which Micheas hihte;\nBot he ne comth noght in my sihte,\nFor he hath longe in prison lein.\nHim liketh nevere yit to sein\nA goodly word to mi plesance;\nAnd natheles at thin instance    2600\nHe schal come oute, and thanne he may\nSeie as he seide many day;\nFor yit he seide nevere wel.\u201d\nTho Josaphat began somdel\nTo gladen him in hope of trouthe,\nAnd bad withouten eny slouthe\nThat men him scholden fette anon.\nAnd thei that weren for him gon,\nWhan that thei comen wher he was,\nThei tolden unto Micheas    2610\nThe manere hou that Sedechie\nDeclared hath his prophecie;\nAnd therupon thei preie him faire\nThat he wol seie no contraire,\nWherof the king mai be desplesed,\nFor so schal every man ben esed,\nAnd he mai helpe himselve also.\nMicheas upon trouthe tho\nHis herte sette, and to hem seith,\nAl that belongeth to his feith    2620\nAnd of non other feigned thing,\nThat wol he telle unto his king,\nAls fer as god hath yove him grace.\nThus cam this prophete into place\nWher he the kinges wille herde;\nAnd he therto anon ansuerde,\nAnd seide unto him in this wise:\n\u201cMi liege lord, for mi servise,\nWhich trewe hath stonden evere yit,\nThou hast me with prisone aquit;    2630\nBot for al that I schal noght glose\nOf trouthe als fer as I suppose;\nAnd as touchende of this bataille,\nThou schalt noght of the sothe faile.\nFor if it like thee to hiere,\nAs I am tauht in that matiere,\nThou miht it understonde sone;\nBot what is afterward to done\nAvise thee, for this I sih.\nI was tofor the throne on hih,    2640\nWher al the world me thoghte stod,\nAnd there I herde and understod\nThe vois of god with wordes cliere\nAxende, and seide in this manere:\n\u201cIn what thing mai I best beguile\nThe king Achab?\u201d And for a while\nUpon this point thei spieken faste.\nTho seide a spirit ate laste,\n\u201cI undertake this emprise.\u201d\nAnd god him axeth in what wise.    2650\n\u201cI schal,\u201d quod he, \u201cdeceive and lye\nWith flaterende prophecie\nIn suche mouthes as he lieveth.\u201d\nAnd he which alle thing achieveth\nBad him go forth and don riht so.\nAnd over this I sih also\nThe noble peple of Irahel\nDispers as Schep upon an hell,\nWithoute a kepere unarraied:\nAnd as thei wente aboute astraied,    2660\nI herde a vois unto hem sein,\n\u201cGoth hom into your hous ayein,\nTil I for you have betre ordeigned.\u201d\nQuod Sedechie, \u201cThou hast feigned\nThis tale in angringe of the king.\u201d\nAnd in a wraththe upon this thing\nHe smot Michee upon the cheke;\nThe king him hath rebuked eke,\nAnd every man upon him cride:\nThus was he schent on every side,    2670\nAyein and into prison lad,\nFor so the king himselve bad.\nThe trouthe myhte noght ben herd;\nBot afterward as it hath ferd,\nThe dede proveth his entente:\nAchab to the bataille wente,\nWher Benedab for al his Scheld\nHim slouh, so that upon the feld\nHis poeple goth aboute astray.\nBot god, which alle thinges may,    2680\nSo doth that thei no meschief have;\nHere king was ded and thei ben save,\nAnd hom ayein in goddes pes\nThei wente, and al was founde les\nThat Sedechie hath seid tofore.\nSo sit it wel a king therfore\nTo loven hem that trouthe mene;\nFor ate laste it wol be sene\nThat flaterie is nothing worth.\nBot nou to mi matiere forth,    2690\nAs forto speken overmore\nAfter the Philosophres lore,\nThe thridde point of Policie\nI thenke forto specifie.\nWhat is a lond wher men ben none?\nWhat ben the men whiche are al one\nWithoute a kinges governance?\nWhat is a king in his ligance,\nWher that ther is no lawe in londe?\nWhat is to take lawe on honde,    2700\nBot if the jugges weren trewe?\nThese olde worldes with the newe\nWho that wol take in evidence,\nTher mai he se thexperience,\nWhat thing it is to kepe lawe,\nThurgh which the wronges ben withdrawe\nAnd rihtwisnesse stant commended,\nWherof the regnes ben amended.\nFor wher the lawe mai comune\nThe lordes forth with the commune,    2710\nEch hath his propre duete;\nAnd ek the kinges realte\nOf bothe his worschipe underfongeth,\nTo his astat as it belongeth,\nWhich of his hihe worthinesse\nHath to governe rihtwisnesse,\nAs he which schal the lawe guide.\nAnd natheles upon som side\nHis pouer stant above the lawe,\nTo yive bothe and to withdrawe    2720\nThe forfet of a mannes lif;\nBut thinges whiche are excessif\nAyein the lawe, he schal noght do\nFor love ne for hate also.\nThe myhtes of a king ben grete,\nBot yit a worthi king schal lete\nOf wrong to don, al that he myhte;\nFor he which schal the poeple ryhte,\nIt sit wel to his regalie\nThat he himself ferst justefie    2730\nTowardes god in his degre:\nFor his astat is elles fre\nToward alle othre in his persone,\nSave only to the god al one,\nWhich wol himself a king chastise,\nWher that non other mai suffise.\nSo were it good to taken hiede\nThat ferst a king his oghne dede\nBetwen the vertu and the vice\nRedresce, and thanne of his justice    2740\nSo sette in evene the balance\nTowardes othre in governance,\nThat to the povere and to the riche\nHise lawes myhten stonde liche,\nHe schal excepte no persone.\nBot for he mai noght al him one\nIn sondri places do justice,\nHe schal of his real office\nWith wys consideracion\nOrdeigne his deputacion    2750\nOf suche jugges as ben lerned,\nSo that his poeple be governed\nBe hem that trewe ben and wise.\nFor if the lawe of covoitise\nBe set upon a jugges hond,\nWo is the poeple of thilke lond,\nFor wrong mai noght himselven hyde:\nBot elles on that other side,\nIf lawe stonde with the riht,\nThe poeple is glad and stant upriht.    2760\nWher as the lawe is resonable,\nThe comun poeple stant menable,\nAnd if the lawe torne amis,\nThe poeple also mistorned is.\nAnd in ensample of this matiere\nOf Maximin a man mai hiere,\nOf Rome which was Emperour,\nThat whanne he made a governour\nBe weie of substitucion\nOf Province or of region,    2770\nHe wolde ferst enquere his name,\nAnd let it openly proclame\nWhat man he were, or evel or good.\nAnd upon that his name stod\nEnclin to vertu or to vice,\nSo wolde he sette him in office,\nOr elles putte him al aweie.\nThus hield the lawe his rihte weie,\nWhich fond no let of covoitise:\nThe world stod than upon the wise,    2780\nAs be ensample thou myht rede;\nAnd hold it in thi mynde, I rede.\nIn a Cronique I finde thus,\nHou that Gayus Fabricius,\nWhich whilom was Consul of Rome,\nBe whom the lawes yede and come,\nWhan the Sampnites to him broghte\nA somme of gold, and him besoghte\nTo don hem favour in the lawe,\nToward the gold he gan him drawe,    2790\nWherof in alle mennes lok\nA part up in his hond he tok,\nWhich to his mouth in alle haste\nHe putte, it forto smelle and taste,\nAnd to his yhe and to his Ere,\nBot he ne fond no confort there:\nAnd thanne he gan it to despise,\nAnd tolde unto hem in this wise:\n\u201cI not what is with gold to thryve,\nWhan non of all my wittes fyve    2800\nFynt savour ne delit therinne.\nSo is it bot a nyce Sinne\nOf gold to ben to covoitous;\nBot he is riche and glorious,\nWhich hath in his subjeccion\nTho men whiche in possession\nBen riche of gold, and be this skile;\nFor he mai aldai whan he wile,\nOr be hem lieve or be hem lothe,\nJustice don upon hem bothe.\u201d    2810\nLo, thus he seide, and with that word\nHe threw tofore hem on the bord\nThe gold out of his hond anon,\nAnd seide hem that he wolde non:\nSo that he kepte his liberte\nTo do justice and equite,\nWithoute lucre of such richesse.\nTher be nou fewe of suche, I gesse;\nFor it was thilke times used,\nThat every jugge was refused    2820\nWhich was noght frend to comun riht;\nBot thei that wolden stonde upriht\nFor trouthe only to do justice\nPreferred were in thilke office\nTo deme and jugge commun lawe:\nWhich nou, men sein, is al withdrawe.\nTo sette a lawe and kepe it noght\nTher is no comun profit soght;\nBot above alle natheles\nThe lawe, which is mad for pes,    2830\nIs good to kepe for the beste,\nFor that set alle men in reste.\nThe rihtful Emperour Conrade\nTo kepe pes such lawe made,\nThat non withinne the cite\nIn destorbance of unite\nDorste ones moeven a matiere.\nFor in his time, as thou myht hiere,\nWhat point that was for lawe set\nIt scholde for no gold be let,    2840\nTo what persone that it were.\nAnd this broghte in the comun fere,\nWhy every man the lawe dradde,\nFor ther was non which favour hadde.\nSo as these olde bokes sein,\nI finde write hou a Romein,\nWhich Consul was of the Pretoire,\nWhos name was Carmidotoire,\nHe sette a lawe for the pes,\nThat non, bot he be wepneles,    2850\nSchal come into the conseil hous,\nAnd elles as malicious\nHe schal ben of the lawe ded.\nTo that statut and to that red\nAcorden alle it schal be so,\nFor certein cause which was tho:\nNou lest what fell therafter sone.\nThis Consul hadde forto done,\nAnd was into the feldes ride;\nAnd thei him hadden longe abide,    2860\nThat lordes of the conseil were,\nAnd for him sende, and he cam there\nWith swerd begert, and hath foryete,\nTil he was in the conseil sete.\nWas non of hem that made speche,\nTil he himself it wolde seche,\nAnd fond out the defalte himselve;\nAnd thanne he seide unto the tuelve,\nWhiche of the Senat weren wise,\n\u201cI have deserved the juise,    2870\nIn haste that it were do.\u201d\nAnd thei him seiden alle no;\nFor wel thei wiste it was no vice,\nWhan he ne thoghte no malice,\nBot onliche of a litel slouthe:\nAnd thus thei leften as for routhe\nTo do justice upon his gilt,\nFor that he scholde noght be spilt.\nAnd whanne he sih the maner hou\nThei wolde him save, he made avou    2880\nWith manfull herte, and thus he seide,\nThat Rome scholde nevere abreide\nHis heires, whan he were of dawe,\nThat here Ancestre brak the lawe.\nForthi, er that thei weren war,\nForth with the same swerd he bar\nThe statut of his lawe he kepte,\nSo that al Rome his deth bewepte.\nIn other place also I rede,\nWher that a jugge his oghne dede    2890\nNe wol noght venge of lawe broke,\nThe king it hath himselven wroke.\nThe grete king which Cambises\nWas hote, a jugge laweles\nHe fond, and into remembrance\nHe dede upon him such vengance:\nOut of his skyn he was beflain\nAl quyk, and in that wise slain,\nSo that his skyn was schape al meete,\nAnd nayled on the same seete    2900\nWher that his Sone scholde sitte.\nAvise him, if he wolde flitte\nThe lawe for the coveitise,\nTher sih he redi his juise.\nThus in defalte of other jugge\nThe king mot otherwhile jugge,\nTo holden up the rihte lawe.\nAnd forto speke of tholde dawe,\nTo take ensample of that was tho,\nI finde a tale write also,    2910\nHou that a worthi prince is holde\nThe lawes of his lond to holde,\nFerst for the hihe goddes sake,\nAnd ek for that him is betake\nThe poeple forto guide and lede,\nWhich is the charge of his kinghede.\nIn a Cronique I rede thus\nOf the rihtful Ligurgius,\nWhich of Athenis Prince was,\nHou he the lawe in every cas,    2920\nWherof he scholde his poeple reule,\nHath set upon so good a reule,\nIn al this world that cite non\nOf lawe was so wel begon\nForth with the trouthe of governance.\nTher was among hem no distance,\nBot every man hath his encress;\nTher was withoute werre pes,\nWithoute envie love stod;\nRichesse upon the comun good    2930\nAnd noght upon the singuler\nOrdeigned was, and the pouer\nOf hem that weren in astat\nWas sauf: wherof upon debat\nTher stod nothing, so that in reste\nMihte every man his herte reste.\nAnd whan this noble rihtful king\nSih hou it ferde of al this thing,\nWherof the poeple stod in ese,\nHe, which for evere wolde plese    2940\nThe hihe god, whos thonk he soghte,\nA wonder thing thanne him bethoghte,\nAnd schop if that it myhte be,\nHou that his lawe in the cite\nMihte afterward for evere laste.\nAnd therupon his wit he caste\nWhat thing him were best to feigne,\nThat he his pourpos myhte atteigne.\nA Parlement and thus he sette,\nHis wisdom wher that he besette    2950\nIn audience of grete and smale,\nAnd in this wise he tolde his tale:\n\u201cGod wot, and so ye witen alle,\nHierafterward hou so it falle,\nYit into now my will hath be\nTo do justice and equite\nIn forthringe of comun profit;\nSuch hath ben evere my delit.\nBot of o thing I am beknowe,\nThe which mi will is that ye knowe:    2960\nThe lawe which I tok on honde,\nWas altogedre of goddes sonde\nAnd nothing of myn oghne wit;\nSo mot it nede endure yit,\nAnd schal do lengere, if ye wile.\nFor I wol telle you the skile;\nThe god Mercurius and no man\nHe hath me tawht al that I can\nOf suche lawes as I made,\nWherof that ye ben alle glade;    2970\nIt was the god and nothing I,\nWhich dede al this, and nou forthi\nHe hath comanded of his grace\nThat I schal come into a place\nWhich is forein out in an yle,\nWher I mot tarie for a while,\nWith him to speke, as he hath bede.\nFor as he seith, in thilke stede\nHe schal me suche thinges telle,\nThat evere, whyl the world schal duelle,    2980\nAthenis schal the betre fare.\nBot ferst, er that I thider fare,\nFor that I wolde that mi lawe\nAmonges you ne be withdrawe\nTher whyles that I schal ben oute,\nForthi to setten out of doute\nBothe you and me, this wol I preie,\nThat ye me wolde assure and seie\nWith such an oth as I wol take,\nThat ech of you schal undertake    2990\nMi lawes forto kepe and holde.\u201d\nThei seiden alle that thei wolde,\nAnd therupon thei swore here oth,\nThat fro the time that he goth,\nTil he to hem be come ayein,\nThei scholde hise lawes wel and plein\nIn every point kepe and fulfille.\nThus hath Ligurgius his wille,\nAnd tok his leve and forth he wente.\nBot lest nou wel to what entente    3000\nOf rihtwisnesse he dede so:\nFor after that he was ago,\nHe schop him nevere to be founde;\nSo that Athenis, which was bounde,\nNevere after scholde be relessed,\nNe thilke goode lawe cessed,\nWhich was for comun profit set.\nAnd in this wise he hath it knet;\nHe, which the comun profit soghte,\nThe king, his oghne astat ne roghte;    3010\nTo do profit to the comune,\nHe tok of exil the fortune,\nAnd lefte of Prince thilke office\nOnly for love and for justice,\nThurgh which he thoghte, if that he myhte,\nFor evere after his deth to rihte\nThe cite which was him betake.\nWherof men oghte ensample take\nThe goode lawes to avance\nWith hem which under governance    3020\nThe lawes have forto kepe;\nFor who that wolde take kepe\nOf hem that ferst the lawes founde,\nAls fer as lasteth eny bounde\nOf lond, here names yit ben knowe:\nAnd if it like thee to knowe\nSome of here names hou thei stonde,\nNou herkne and thou schalt understonde.\nOf every bienfet the merite\nThe god himself it wol aquite;    3030\nAnd ek fulofte it falleth so,\nThe world it wole aquite also,\nBot that mai noght ben evene liche:\nThe god he yifth the heveneriche,\nThe world yifth only bot a name,\nWhich stant upon the goode fame\nOf hem that don the goode dede.\nAnd in this wise double mede\nResceiven thei that don wel hiere;\nWherof if that thee list to hiere    3040\nAfter the fame as it is blowe,\nTher myht thou wel the sothe knowe,\nHou thilke honeste besinesse\nOf hem that ferst for rihtwisnesse\nAmong the men the lawes made,\nMai nevere upon this erthe fade.\nFor evere, whil ther is a tunge,\nHere name schal be rad and sunge\nAnd holde in the Cronique write;\nSo that the men it scholden wite,    3050\nTo speke good, as thei wel oghten,\nOf hem that ferst the lawes soghten\nIn forthringe of the worldes pes.\nUnto thebreus was Moises\nThe ferste, and to thegipciens\nMercurius, and to Troiens\nFerst was Neuma Pompilius,\nTo Athenes Ligurgius\nYaf ferst the lawe, and to Gregois\nForoneus hath thilke vois,    3060\nAnd Romulus to the Romeins.\nFor suche men that ben vileins\nThe lawe in such a wise ordeigneth,\nThat what man to the lawe pleigneth,\nBe so the jugge stonde upriht,\nHe schal be served of his riht.\nAnd so ferforth it is befalle\nThat lawe is come among ous alle:\nGod lieve it mote wel ben holde,\nAs every king therto is holde;    3070\nFor thing which is of kinges set,\nWith kinges oghte it noght be let.\nWhat king of lawe takth no kepe,\nBe lawe he mai no regne kepe.\nDo lawe awey, what is a king?\nWher is the riht of eny thing,\nIf that ther be no lawe in londe?\nThis oghte a king wel understonde,\nAs he which is to lawe swore,\nThat if the lawe be forbore    3080\nWithouten execucioun,\nIf makth a lond torne up so doun,\nWhich is unto the king a sclandre.\nForthi unto king Alisandre\nThe wise Philosophre bad,\nThat he himselve ferst be lad\nOf lawe, and forth thanne overal\nSo do justice in general,\nThat al the wyde lond aboute\nThe justice of his lawe doute,    3090\nAnd thanne schal he stonde in reste.\nFor therto lawe is on the beste\nAbove alle other erthly thing,\nTo make a liege drede his king.\nBot hou a king schal gete him love\nToward the hihe god above,\nAnd ek among the men in erthe,\nThis nexte point, which is the ferthe\nOf Aristotles lore, it techeth:\nWherof who that the Scole secheth,    3100\nWhat Policie that it is\nThe bok reherceth after this.\nIt nedeth noght that I delate\nThe pris which preised is algate,\nAnd hath ben evere and evere schal,\nWherof to speke in special,\nIt is the vertu of Pite,\nThurgh which the hihe mageste\nWas stered, whan his Sone alyhte,\nAnd in pite the world to rihte    3110\nTok of the Maide fleissh and blod.\nPite was cause of thilke good,\nWherof that we ben alle save:\nWel oghte a man Pite to have\nAnd the vertu to sette in pris,\nWhan he himself which is al wys\nHath schewed why it schal be preised.\nPite may noght be conterpeised\nOf tirannie with no peis;\nFor Pite makth a king courteis    3120\nBothe in his word and in his dede.\nIt sit wel every liege drede\nHis king and to his heste obeie,\nAnd riht so be the same weie\nIt sit a king to be pitous\nToward his poeple and gracious\nUpon the reule of governance,\nSo that he worche no vengance,\nWhich mai be cleped crualte.\nJustice which doth equite    3130\nIs dredfull, for he noman spareth;\nBot in the lond wher Pite fareth\nThe king mai nevere faile of love,\nFor Pite thurgh the grace above,\nSo as the Philosphre affermeth,\nHis regne in good astat confermeth.\nThus seide whilom Constantin:\n\u201cWhat Emperour that is enclin\nTo Pite forto be servant,\nOf al the worldes remenant    3140\nHe is worthi to ben a lord.\u201d\nIn olde bokes of record\nThis finde I write of essamplaire:\nTroian the worthi debonaire,\nBe whom that Rome stod governed,\nUpon a time as he was lerned\nOf that he was to familier,\nHe seide unto that conseiller,\nThat forto ben an Emperour\nHis will was noght for vein honour,    3150\nNe yit for reddour of justice;\nBot if he myhte in his office\nHise lordes and his poeple plese,\nHim thoghte it were a grettere ese\nWith love here hertes to him drawe,\nThan with the drede of eny lawe.\nFor whan a thing is do for doute,\nFulofte it comth the worse aboute;\nBot wher a king is Pietous,\nHe is the more gracious,    3160\nThat mochel thrift him schal betyde,\nWhich elles scholde torne aside.\nOf Pite forto speke plein,\nWhich is with mercy wel besein,\nFulofte he wole himselve peine\nTo kepe an other fro the peine:\nFor Charite the moder is\nOf Pite, which nothing amis\nCan soffre, if he it mai amende.\nIt sit to every man livende    3170\nTo be Pitous, bot non so wel\nAs to a king, which on the whiel\nFortune hath set aboven alle:\nFor in a king, if so befalle\nThat his Pite be ferme and stable,\nTo al the lond it is vailable\nOnly thurgh grace of his persone;\nFor the Pite of him al one\nMai al the large realme save.\nSo sit it wel a king to have    3180\nPite; for this Valeire tolde,\nAnd seide hou that be daies olde\nCodrus, which was in his degre\nKing of Athenis the cite,\nA werre he hadde ayein Dorrence:\nAnd forto take his evidence\nWhat schal befalle of the bataille,\nHe thoghte he wolde him ferst consaille\nWith Appollo, in whom he triste;\nThurgh whos ansuere this he wiste,    3190\nOf tuo pointz that he myhte chese,\nOr that he wolde his body lese\nAnd in bataille himselve deie,\nOr elles the seconde weie,\nTo sen his poeple desconfit.\nBot he, which Pite hath parfit\nUpon the point of his believe,\nThe poeple thoghte to relieve,\nAnd ches himselve to be ded.\nWher is nou such an other hed,    3200\nWhich wolde for the lemes dye?\nAnd natheles in som partie\nIt oghte a kinges herte stere,\nThat he hise liege men forbere.\nAnd ek toward hise enemis\nFulofte he may deserve pris,\nTo take of Pite remembrance,\nWher that he myhte do vengance:\nFor whanne a king hath the victoire,\nAnd thanne he drawe into memoire    3210\nTo do Pite in stede of wreche,\nHe mai noght faile of thilke speche\nWherof arist the worldes fame,\nTo yive a Prince a worthi name.\nI rede hou whilom that Pompeie,\nTo whom that Rome moste obeie,\nA werre hadde in jeupartie\nAyein the king of Ermenie,\nWhich of long time him hadde grieved.\nBot ate laste it was achieved    3220\nThat he this king desconfit hadde,\nAnd forth with him to Rome ladde\nAs Prisoner, wher many a day\nIn sori plit and povere he lay,\nThe corone of his heved deposed,\nWithinne walles faste enclosed;\nAnd with ful gret humilite\nHe soffreth his adversite.\nPompeie sih his pacience\nAnd tok pite with conscience,    3230\nSo that upon his hihe deis\nTofore al Rome in his Paleis,\nAs he that wolde upon him rewe,\nLet yive him his corone newe\nAnd his astat al full and plein\nRestoreth of his regne ayein,\nAnd seide it was more goodly thing\nTo make than undon a king,\nTo him which pouer hadde of bothe.\nThus thei, that weren longe wrothe,    3240\nAcorden hem to final pes;\nAnd yit justice natheles\nWas kept and in nothing offended;\nWherof Pompeie was comended.\nTher mai no king himself excuse,\nBot if justice he kepe and use,\nWhich for teschuie crualte\nHe mot attempre with Pite.\nOf crualte the felonie\nEngendred is of tirannie,    3250\nAyein the whos condicion\nGod is himself the champion,\nWhos strengthe mai noman withstonde.\nFor evere yit it hath so stonde,\nThat god a tirant overladde;\nBot wher Pite the regne ladde,\nTher mihte no fortune laste\nWhich was grevous, bot ate laste\nThe god himself it hath redresced.\nPite is thilke vertu blessed    3260\nWhich nevere let his Maister falle;\nBot crualte, thogh it so falle\nThat it mai regne for a throwe,\nGod wole it schal ben overthrowe:\nWherof ensamples ben ynowhe\nOf hem that thilke merel drowhe.\nOf crualte I rede thus:\nWhan the tirant Leoncius\nWas to thempire of Rome arrived,\nFro which he hath with strengthe prived    3270\nThe pietous Justinian,\nAs he which was a cruel man,\nHis nase of and his lippes bothe\nHe kutte, for he wolde him lothe\nUnto the poeple and make unable.\nBot he which is al merciable,\nThe hihe god, ordeigneth so,\nThat he withinne a time also,\nWhan he was strengest in his ire,\nWas schoven out of his empire.    3280\nTiberius the pouer hadde,\nAnd Rome after his will he ladde,\nAnd for Leonce in such a wise\nOrdeigneth, that he tok juise\nOf nase and lippes bothe tuo,\nFor that he dede an other so,\nWhich more worthi was than he.\nLo, which a fall hath crualte,\nAnd Pite was set up ayein:\nFor after that the bokes sein,    3290\nTherbellis king of Bulgarie\nWith helpe of his chivalerie\nJustinian hath unprisoned\nAnd to thempire ayein coroned.\nIn a Cronique I finde also\nOf Siculus, which was ek so\nA cruel king lich the tempeste,\nThe whom no Pite myhte areste,\u2014\nHe was the ferste, as bokes seie,\nUpon the See which fond Galeie    3300\nAnd let hem make for the werre,\u2014\nAs he which al was out of herre\nFro Pite and misericorde;\nFor therto couthe he noght acorde,\nBot whom he myhte slen, he slouh,\nAnd therof was he glad ynouh.\nHe hadde of conseil manyon,\nAmong the whiche ther was on,\nBe name which Berillus hihte;\nAnd he bethoghte him hou he myhte    3310\nUnto the tirant do likinge,\nAnd of his oghne ymaginynge\nLet forge and make a Bole of bras,\nAnd on the side cast ther was\nA Dore, wher a man mai inne,\nWhan he his peine schal beginne\nThurgh fyr, which that men putten under.\nAnd al this dede he for a wonder,\nThat whanne a man for peine cride,\nThe Bole of bras, which gapeth wyde,    3320\nIt scholde seme as thogh it were\nA belwinge in a mannes Ere,\nAnd noght the criinge of a man.\nBot he which alle sleihtes can,\nThe devel, that lith in helle fast,\nHim that this caste hath overcast,\nThat for a trespas which he dede\nHe was putt in the same stede,\nAnd was himself the ferste of alle\nWhich was into that peine falle    3330\nThat he for othre men ordeigneth;\nTher was noman which him compleigneth.\nOf tirannie and crualte\nBe this ensample a king mai se,\nHimself and ek his conseil bothe,\nHou thei ben to mankinde lothe\nAnd to the god abhominable.\nEnsamples that ben concordable\nI finde of othre Princes mo,\nAs thou schalt hiere, of time go.    3340\nThe grete tirant Dionys,\nWhich mannes lif sette of no pris,\nUnto his hors fulofte he yaf\nThe men in stede of corn and chaf,\nSo that the hors of thilke stod\nDevoureden the mennes blod;\nTil fortune ate laste cam,\nThat Hercules him overcam,\nAnd he riht in the same wise\nOf this tirant tok the juise:    3350\nAs he til othre men hath do,\nThe same deth he deide also,\nThat no Pite him hath socoured,\nTil he was of hise hors devoured.\nOf Lichaon also I finde\nHou he ayein the lawe of kinde\nHise hostes slouh, and into mete\nHe made her bodies to ben ete\nWith othre men withinne his hous.\nBot Jupiter the glorious,    3360\nWhich was commoeved of this thing,\nVengance upon this cruel king\nSo tok, that he fro mannes forme\nInto a wolf him let transforme:\nAnd thus the crualte was kidd,\nWhich of long time he hadde hidd;\nA wolf he was thanne openly,\nThe whos nature prively\nHe hadde in his condicion.\nAnd unto this conclusioun,    3370\nThat tirannie is to despise,\nI finde ensample in sondri wise,\nAnd nameliche of hem fulofte,\nThe whom fortune hath set alofte\nUpon the werres forto winne.\nBot hou so that the wrong beginne\nOf tirannie, it mai noght laste,\nBot such as thei don ate laste\nTo othre men, such on hem falleth;\nFor ayein suche Pite calleth    3380\nVengance to the god above.\nFor who that hath no tender love\nIn savinge of a mannes lif,\nHe schal be founde so gultif,\nThat whanne he wolde mercy crave\nIn time of nede, he schal non have.\nOf the natures this I finde,\nThe fierce Leon in his kinde,\nWhich goth rampende after his preie,\nIf he a man finde in his weie,    3390\nHe wole him slen, if he withstonde.\nBot if the man coude understonde\nTo falle anon before his face\nIn signe of mercy and of grace,\nThe Leon schal of his nature\nRestreigne his ire in such mesure,\nAs thogh it were a beste tamed,\nAnd torne awey halfvinge aschamed,\nThat he the man schal nothing grieve.\nHou scholde than a Prince achieve    3400\nThe worldes grace, if that he wolde\nDestruie a man whanne he is yolde\nAnd stant upon his mercy al?\nBot forto speke in special,\nTher have be suche and yit ther be\nTirantz, whos hertes no pite\nMai to no point of mercy plie,\nThat thei upon her tirannie\nNe gladen hem the men to sle;\nAnd as the rages of the See    3410\nBen unpitous in the tempeste,\nRiht so mai no Pite areste\nOf crualte the gret oultrage,\nWhich the tirant in his corage\nEngendred hath: wherof I finde\nA tale, which comth nou to mynde.\nI rede in olde bokes thus:\nTher was a Duk, which Spertachus\nMen clepe, and was a werreiour,\nA cruel man, a conquerour    3420\nWith strong pouer the which he ladde.\nFor this condicion he hadde,\nThat where him hapneth the victoire,\nHis lust and al his moste gloire\nWas forto sle and noght to save:\nOf rancoun wolde he no good have\nFor savinge of a mannes lif,\nBot al goth to the swerd and knyf,\nSo lief him was the mannes blod.\nAnd natheles yit thus it stod,    3430\nSo as fortune aboute wente,\nHe fell riht heir as be descente\nTo Perse, and was coroned king.\nAnd whan the worschipe of this thing\nWas falle, and he was king of Perse,\nIf that thei weren ferst diverse,\nThe tirannies whiche he wroghte,\nA thousendfold welmore he soghte\nThanne afterward to do malice.\nThe god vengance ayein the vice    3440\nHath schape: for upon a tyde,\nWhan he was heihest in his Pride,\nIn his rancour and in his hete\nAyein the queene of Marsagete,\nWhich Thameris that time hihte,\nHe made werre al that he myhte:\nAnd sche, which wolde hir lond defende,\nHir oghne Sone ayein him sende,\nWhich the defence hath undertake.\nBot he desconfit was and take;    3450\nAnd whan this king him hadde in honde,\nHe wol no mercy understonde,\nBot dede him slen in his presence.\nThe tidinge of this violence\nWhan it cam to the moder Ere,\nSche sende anon ay wydewhere\nTo suche frendes as sche hadde,\nA gret pouer til that sche ladde.\nIn sondri wise and tho sche caste\nHou sche this king mai overcaste;    3460\nAnd ate laste acorded was,\nThat in the danger of a pass,\nThurgh which this tirant scholde passe,\nSche schop his pouer to compasse\nWith strengthe of men be such a weie\nThat he schal noght eschape aweie.\nAnd whan sche hadde thus ordeigned,\nSche hath hir oghne bodi feigned,\nFor feere as thogh sche wolde flee\nOut of hir lond: and whan that he    3470\nHath herd hou that this ladi fledde,\nSo faste after the chace he spedde,\nThat he was founde out of array.\nFor it betidde upon a day,\nInto the pas whanne he was falle,\nThembuisschementz tobrieken alle\nAnd him beclipte on every side,\nThat fle ne myhte he noght aside:\nSo that ther weren dede and take\nTuo hundred thousend for his sake,    3480\nThat weren with him of his host.\nAnd thus was leid the grete bost\nOf him and of his tirannie:\nIt halp no mercy forto crie\nTo him which whilom dede non;\nFor he unto the queene anon\nWas broght, and whan that sche him sih,\nThis word sche spak and seide on hih:\n\u201cO man, which out of mannes kinde\nReson of man hast left behinde    3490\nAnd lived worse than a beste,\nWhom Pite myhte noght areste,\nThe mannes blod to schede and spille\nThou haddest nevere yit thi fille.\nBot nou the laste time is come,\nThat thi malice is overcome:\nAs thou til othre men hast do,\nNou schal be do to thee riht so.\u201d\nTho bad this ladi that men scholde\nA vessel bringe, in which sche wolde    3500\nSe the vengance of his juise,\nWhich sche began anon devise;\nAnd tok the Princes whiche he ladde,\nBe whom his chief conseil he hadde,\nAnd whil hem lasteth eny breth,\nSche made hem blede to the deth\nInto the vessel wher it stod:\nAnd whan it was fulfild of blod,\nSche caste this tirant therinne,\nAnd seide him, \u201cLo, thus myht thou wynne    3510\nThe lustes of thin appetit.\nIn blod was whilom thi delit,\nNou schalt thou drinken al thi fille.\u201d\nAnd thus onliche of goddes wille,\nHe which that wolde himselve strange\nTo Pite, fond mercy so strange,\nThat he withoute grace is lore.\nSo may it schewe wel therfore\nThat crualte hath no good ende;\nBot Pite, hou so that it wende,    3520\nMakth that the god is merciable,\nIf ther be cause resonable\nWhy that a king schal be pitous.\nBot elles, if he be doubtous\nTo slen in cause of rihtwisnesse,\nIt mai be said no Pitousnesse,\nBot it is Pusillamite,\nWhich every Prince scholde flee.\nFor if Pite mesure excede,\nKinghode may noght wel procede    3530\nTo do justice upon the riht:\nFor it belongeth to a knyht\nAls gladly forto fihte as reste,\nTo sette his liege poeple in reste,\nWhan that the werre upon hem falleth;\nFor thanne he mote, as it befalleth,\nOf his knyhthode as a Leon\nBe to the poeple a champioun\nWithouten eny Pite feigned.\nFor if manhode be restreigned,    3540\nOr be it pes or be it werre,\nJustice goth al out of herre,\nSo that knyhthode is set behinde.\nOf Aristotles lore I finde,\nA king schal make good visage,\nThat noman knowe of his corage\nBot al honour and worthinesse:\nFor if a king schal upon gesse\nWithoute verrai cause drede,\nHe mai be lich to that I rede;    3550\nAnd thogh that it be lich a fable,\nThensample is good and resonable.\nAs it be olde daies fell,\nI rede whilom that an hell\nUp in the londes of Archade\nA wonder dredful noise made;\nFor so it fell that ilke day,\nThis hell on his childinge lay,\nAnd whan the throwes on him come,\nHis noise lich the day of dome    3560\nWas ferfull in a mannes thoght\nOf thing which that thei sihe noght,\nBot wel thei herden al aboute\nThe noise, of which thei were in doute,\nAs thei that wenden to be lore\nOf thing which thanne was unbore.\nThe nerr this hell was upon chance\nTo taken his deliverance,\nThe more unbuxomliche he cride;\nAnd every man was fledd aside,    3570\nFor drede and lefte his oghne hous:\nAnd ate laste it was a Mous,\nThe which was bore and to norrice\nBetake; and tho thei hield hem nyce,\nFor thei withoute cause dradde.\nThus if a king his herte ladde\nWith every thing that he schal hiere,\nFulofte he scholde change his chiere\nAnd upon fantasie drede,\nWhan that ther is no cause of drede.    3580\nOrace to his Prince tolde,\nThat him were levere that he wolde\nUpon knihthode Achillem suie\nIn time of werre, thanne eschuie,\nSo as Tersites dede at Troie.\nAchilles al his hole joie\nSette upon Armes forto fihte;\nTersites soghte al that he myhte\nUnarmed forto stonde in reste:\nBot of the tuo it was the beste    3590\nThat Achilles upon the nede\nHath do, wherof his knyhtlihiede\nIs yit comended overal.\nKing Salomon in special\nSeith, as ther is a time of pes,\nSo is a time natheles\nOf werre, in which a Prince algate\nSchal for the comun riht debate\nAnd for his oghne worschipe eke.\nBot it behoveth noght to seke    3600\nOnly the werre for worschipe,\nBot to the riht of his lordschipe,\nWhich he is holde to defende,\nMote every worthi Prince entende.\nBetwen the simplesce of Pite\nAnd the folhaste of crualte,\nWher stant the verray hardiesce,\nTher mote a king his herte adresce,\nWhanne it is time to forsake,\nAnd whan time is also to take    3610\nThe dedly werres upon honde,\nThat he schal for no drede wonde,\nIf rihtwisnesse be withal.\nFor god is myhty overal\nTo forthren every mannes trowthe,\nBot it be thurgh his oghne slowthe;\nAnd namely the kinges nede\nIt mai noght faile forto spede,\nFor he stant one for hem alle;\nSo mote it wel the betre falle    3620\nAnd wel the more god favoureth,\nWhan he the comun riht socoureth.\nAnd forto se the sothe in dede,\nBehold the bible and thou myht rede\nOf grete ensamples manyon,\nWherof that I wol tellen on.\nUpon a time as it befell,\nAyein Judee and Irahel\nWhan sondri kinges come were\nIn pourpos to destruie there    3630\nThe poeple which god kepte tho,\u2014\nAnd stod in thilke daies so,\nThat Gedeon, which scholde lede\nThe goddes folk, tok him to rede,\nAnd sende in al the lond aboute,\nTil he assembled hath a route\nWith thritti thousend of defence,\nTo fihte and make resistence\nAyein the whiche hem wolde assaille:\nAnd natheles that o bataille    3640\nOf thre that weren enemys\nWas double mor than was al his;\nWherof that Gedeon him dradde,\nThat he so litel poeple hadde.\nBot he which alle thing mai helpe,\nWher that ther lacketh mannes helpe,\nTo Gedeon his Angel sente,\nAnd bad, er that he forther wente,\nAl openly that he do crie\nThat every man in his partie    3650\nWhich wolde after his oghne wille\nIn his delice abide stille\nAt hom in eny maner wise,\nFor pourchas or for covoitise,\nFor lust of love or lacke of herte,\nHe scholde noght aboute sterte,\nBot holde him stille at hom in pes:\nWherof upon the morwe he les\nWel twenty thousend men and mo,\nThe whiche after the cri ben go.    3660\nThus was with him bot only left\nThe thridde part, and yit god eft\nHis Angel sende and seide this\nTo Gedeon: \u201cIf it so is\nThat I thin help schal undertake,\nThou schalt yit lasse poeple take,\nBe whom mi will is that thou spede.\nForthi tomorwe tak good hiede,\nUnto the flod whan ye be come,\nWhat man that hath the water nome    3670\nUp in his hond and lapeth so,\nTo thi part ches out alle tho;\nAnd him which wery is to swinke,\nUpon his wombe and lith to drinke,\nForsak and put hem alle aweie.\nFor I am myhti alle weie,\nWher as me list myn help to schewe\nIn goode men, thogh thei ben fewe.\u201d\nThis Gedeon awaiteth wel,\nUpon the morwe and everydel,    3680\nAs god him bad, riht so he dede.\nAnd thus ther leften in that stede\nWith him thre hundred and nomo,\nThe remenant was al ago:\nWherof that Gedeon merveileth,\nAnd therupon with god conseileth,\nPleignende as ferforth as he dar.\nAnd god, which wolde he were war\nThat he schal spede upon his riht,\nHath bede him go the same nyht    3690\nAnd take a man with him, to hiere\nWhat schal be spoke in his matere\nAmong the hethen enemis;\nSo mai he be the more wys,\nWhat afterward him schal befalle.\nThis Gedeon amonges alle\nPhara, to whom he triste most,\nBe nyhte tok toward thilke host,\nWhich logged was in a valleie,\nTo hiere what thei wolden seie;    3700\nUpon his fot and as he ferde,\nTuo Sarazins spekende he herde.\nQuod on, \u201cAred mi swevene ariht,\nWhich I mette in mi slep to nyht.\nMe thoghte I sih a barli cake,\nWhich fro the Hull his weie hath take,\nAnd cam rollende doun at ones;\nAnd as it were for the nones,\nForth in his cours so as it ran,\nThe kinges tente of Madian,    3710\nOf Amalech, of Amoreie,\nOf Amon and of Jebuseie,\nAnd many an other tente mo\nWith gret noise, as me thoghte tho,\nIt threw to grounde and overcaste,\nAnd al this host so sore agaste\nThat I awok for pure drede.\u201d\n\u201cThis swevene can I wel arede,\u201d\nQuod thother Sarazin anon:\n\u201cThe barli cake is Gedeon,    3720\nWhich fro the hell doun sodeinly\nSchal come and sette such ascry\nUpon the kinges and ous bothe,\nThat it schal to ous alle lothe:\nFor in such drede he schal ous bringe,\nThat if we hadden flyht of wynge,\nThe weie on fote in desespeir\nWe scholden leve and flen in their,\nFor ther schal nothing him withstonde.\u201d\nWhan Gedeon hath understonde    3730\nThis tale, he thonketh god of al,\nAnd priveliche ayein he stal,\nSo that no lif him hath perceived.\nAnd thanne he hath fulli conceived\nThat he schal spede; and therupon\nThe nyht suiende he schop to gon\nThis multitude to assaile.\nNou schalt thou hiere a gret mervaile,\nWith what voisdie that he wroghte.\nThe litel poeple which he broghte,    3740\nWas non of hem that he ne hath\nA pot of erthe, in which he tath\nA lyht brennende in a kressette,\nAnd ech of hem ek a trompette\nBar in his other hond beside;\nAnd thus upon the nyhtes tyde\nDuk Gedeon, whan it was derk,\nOrdeineth him unto his werk,\nAnd parteth thanne his folk in thre,\nAnd chargeth hem that thei ne fle,    3750\nAnd tawhte hem hou they scholde ascrie\nAlle in o vois per compaignie,\nAnd what word ek thei scholden speke,\nAnd hou thei scholde here pottes breke\nEchon with other, whan thei herde\nThat he himselve ferst so ferde;\nFor whan thei come into the stede,\nHe bad hem do riht as he dede.\nAnd thus stalkende forth a pas\nThis noble Duk, whan time was,    3760\nHis pot tobrak and loude ascride,\nAnd tho thei breke on every side.\nThe trompe was noght forto seke;\nHe blew, and so thei blewen eke\nWith such a noise among hem alle,\nAs thogh the hevene scholde falle.\nThe hull unto here vois ansuerde,\nThis host in the valleie it herde,\nAnd sih hou that the hell alyhte;\nSo what of hieringe and of sihte,    3770\nThei cawhten such a sodein feere,\nThat non of hem belefte there:\nThe tentes hole thei forsoke,\nThat thei non other good ne toke,\nBot only with here bodi bare\nThei fledde, as doth the wylde Hare.\nAnd evere upon the hull thei blewe,\nTil that thei sihe time, and knewe\nThat thei be fled upon the rage;\nAnd whan thei wiste here avantage,    3780\nThei felle anon unto the chace.\nThus myht thou sen hou goddes grace\nUnto the goode men availeth;\nBut elles ofte time it faileth\nTo suche as be noght wel disposed.\nThis tale nedeth noght be glosed,\nFor it is openliche schewed\nThat god to hem that ben wel thewed\nHath yove and granted the victoire:\nSo that thensample of this histoire    3790\nIs good for every king to holde;\nFerst in himself that he beholde\nIf he be good of his livinge,\nAnd that the folk which he schal bringe\nBe good also, for thanne he may\nBe glad of many a merie day,\nIn what as evere he hath to done.\nFor he which sit above the Mone\nAnd alle thing mai spille and spede,\nIn every cause, in every nede    3800\nHis goode king so wel adresceth,\nThat alle his fomen he represseth,\nSo that ther mai noman him dere;\nAnd als so wel he can forbere,\nAnd soffre a wickid king to falle\nIn hondes of his fomen alle.\nNou forthermore if I schal sein\nOf my matiere, and torne ayein\nTo speke of justice and Pite\nAfter the reule of realte,    3810\nThis mai a king wel understonde,\nKnihthode mot ben take on honde,\nWhan that it stant upon the nede:\nHe schal no rihtful cause drede,\nNomore of werre thanne of pes,\nIf he wol stonde blameles;\nFor such a cause a king mai have\nThat betre him is to sle than save,\nWherof thou myht ensample finde.\nThe hihe makere of mankinde    3820\nBe Samuel to Saul bad,\nThat he schal nothing ben adrad\nAyein king Agag forto fihte;\nFor this the godhede him behihte,\nThat Agag schal ben overcome:\nAnd whan it is so ferforth come,\nThat Saul hath him desconfit,\nThe god bad make no respit,\nThat he ne scholde him slen anon.\nBot Saul let it overgon    3830\nAnd dede noght the goddes heste:\nFor Agag made gret beheste\nOf rancoun which he wolde yive,\nKing Saul soffreth him to live\nAnd feigneth pite forth withal.\nBot he which seth and knoweth al,\nThe hihe god, of that he feigneth\nTo Samuel upon him pleigneth,\nAnd sende him word, for that he lefte\nOf Agag that he ne berefte    3840\nThe lif, he schal noght only dye\nHimself, bot fro his regalie\nHe schal be put for everemo,\nNoght he, bot ek his heir also,\nThat it schal nevere come ayein.\nThus myht thou se the sothe plein,\nThat of tomoche and of tolyte\nUpon the Princes stant the wyte.\nBot evere it was a kinges riht\nTo do the dedes of a knyht;    3850\nFor in the handes of a king\nThe deth and lif is al o thing\nAfter the lawes of justice.\nTo slen it is a dedly vice,\nBot if a man the deth deserve;\nAnd if a king the lif preserve\nOf him which oghte forto dye,\nHe suieth noght thensamplerie\nWhich in the bible is evident:\nHou David in his testament,    3860\nWhan he no lengere myhte live,\nUnto his Sone in charge hath yive\nThat he Joab schal slen algate;\nAnd whan David was gon his gate,\nThe yonge wise Salomon\nHis fader heste dede anon,\nAnd slouh Joab in such a wise,\nThat thei that herden the juise\nEvere after dradden him the more,\nAnd god was ek wel paid therfore,    3870\nThat he so wolde his herte plye\nThe lawes forto justefie.\nAnd yit he kepte forth withal\nPite, so as a Prince schal,\nThat he no tirannie wroghte;\nHe fond the wisdom which he soghte,\nAnd was so rihtful natheles,\nThat al his lif he stod in pes,\nThat he no dedly werres hadde,\nFor every man his wisdom dradde.    3880\nAnd as he was himselve wys,\nRiht so the worthi men of pris\nHe hath of his conseil withholde;\nFor that is every Prince holde,\nTo make of suche his retenue\nWhiche wise ben, and to remue\nThe foles: for ther is nothing\nWhich mai be betre aboute a king,\nThan conseil, which is the substance\nOf all a kinges governance.    3890\nIn Salomon a man mai see\nWhat thing of most necessite\nUnto a worthi king belongeth.\nWhan he his kingdom underfongeth,\nGod bad him chese what he wolde,\nAnd seide him that he have scholde\nWhat he wolde axe, as of o thing.\nAnd he, which was a newe king,\nForth therupon his bone preide\nTo god, and in this wise he seide:    3900\n\u201cO king, be whom that I schal regne,\nYif me wisdom, that I my regne,\nForth with thi poeple which I have,\nTo thin honour mai kepe and save.\u201d\nWhan Salomon his bone hath taxed,\nThe god of that which he hath axed\nWas riht wel paid, and granteth sone\nNoght al only that he his bone\nSchal have of that, bot of richesse,\nOf hele, of pes, of hih noblesse,    3910\nForth with wisdom at his axinges,\nWhich stant above alle othre thinges.\nBot what king wole his regne save,\nFerst him behoveth forto have\nAfter the god and his believe\nSuch conseil which is to believe,\nFulfild of trouthe and rihtwisnesse:\nBot above alle in his noblesse\nBetwen the reddour and pite\nA king schal do such equite    3920\nAnd sette the balance in evene,\nSo that the hihe god in hevene\nAnd al the poeple of his nobleie\nLoange unto his name seie.\nFor most above all erthli good,\nWher that a king himself is good\nIt helpeth, for in other weie\nIf so be that a king forsueie,\nFulofte er this it hath be sein,\nThe comun poeple is overlein    3930\nAnd hath the kinges Senne aboght,\nAl thogh the poeple agulte noght.\nOf that the king his god misserveth,\nThe poeple takth that he descerveth\nHier in this world, bot elleswhere\nI not hou it schal stonde there.\nForthi good is a king to triste\nFerst to himself, as he ne wiste\nNon other help bot god alone;\nSo schal the reule of his persone    3940\nWithinne himself thurgh providence\nBen of the betre conscience.\nAnd forto finde ensample of this,\nA tale I rede, and soth it is.\nIn a Cronique it telleth thus:\nThe king of Rome Lucius\nWithinne his chambre upon a nyht\nThe Steward of his hous, a knyht,\nForth with his Chamberlein also,\nTo conseil hadde bothe tuo,    3950\nAnd stoden be the Chiminee\nTogedre spekende alle thre.\nAnd happeth that the kinges fol\nSat be the fyr upon a stol,\nAs he that with his babil pleide,\nBot yit he herde al that thei seide,\nAnd therof token thei non hiede.\nThe king hem axeth what to rede\nOf such matiere as cam to mouthe,\nAnd thei him tolden as thei couthe.    3960\nWhan al was spoke of that thei mente,\nThe king with al his hole entente\nThanne ate laste hem axeth this,\nWhat king men tellen that he is:\nAmong the folk touchende his name,\nOr be it pris, or be it blame,\nRiht after that thei herden sein,\nHe bad hem forto telle it plein,\nThat thei no point of soth forbere,\nBe thilke feith that thei him bere.    3970\nThe Steward ferst upon this thing\nYaf his ansuere unto the king\nAnd thoghte glose in this matiere,\nAnd seide, als fer as he can hiere,\nHis name is good and honourable:\nThus was the Stieward favorable,\nThat he the trouthe plein ne tolde.\nThe king thanne axeth, as he scholde,\nThe Chamberlein of his avis.\nAnd he, that was soubtil and wys,    3980\nAnd somdiel thoghte upon his feith,\nHim tolde hou al the poeple seith\nThat if his conseil were trewe,\nThei wiste thanne wel and knewe\nThat of himself he scholde be\nA worthi king in his degre:\nAnd thus the conseil he accuseth\nIn partie, and the king excuseth.\nThe fol, which herde of al the cas\nThat time, as goddes wille was,    3990\nSih that thei seiden noght ynowh,\nAnd hem to skorne bothe lowh,\nAnd to the king he seide tho:\n\u201cSire king, if that it were so,\nOf wisdom in thin oghne mod\nThat thou thiselven were good,\nThi conseil scholde noght be badde.\u201d\nThe king therof merveille hadde,\nWhan that a fol so wisly spak,\nAnd of himself fond out the lack    4000\nWithinne his oghne conscience:\nAnd thus the foles evidence,\nWhich was of goddes grace enspired,\nMakth that good conseil was desired.\nHe putte awey the vicious\nAnd tok to him the vertuous;\nThe wrongful lawes ben amended,\nThe londes good is wel despended,\nThe poeple was nomore oppressed,\nAnd thus stod every thing redressed.    4010\nFor where a king is propre wys,\nAnd hath suche as himselven is\nOf his conseil, it mai noght faile\nThat every thing ne schal availe:\nThe vices thanne gon aweie,\nAnd every vertu holt his weie;\nWherof the hihe god is plesed,\nAnd al the londes folk is esed.\nFor if the comun poeple crie,\nAnd thanne a king list noght to plie    4020\nTo hiere what the clamour wolde,\nAnd otherwise thanne he scholde\nDesdeigneth forto don hem grace,\nIt hath be sen in many place,\nTher hath befalle gret contraire;\nAnd that I finde of ensamplaire.\nAfter the deth of Salomon,\nWhan thilke wise king was gon,\nAnd Roboas in his persone\nReceive scholde the corone,    4030\nThe poeple upon a Parlement\nAvised were of on assent,\nAnd alle unto the king thei preiden,\nWith comun vois and thus thei seiden:\n\u201cOure liege lord, we thee beseche\nThat thou receive oure humble speche\nAnd grante ous that which reson wile,\nOr of thi grace or of thi skile.\nThi fader, whil he was alyve\nAnd myhte bothe grante and pryve,    4040\nUpon the werkes whiche he hadde\nThe comun poeple streite ladde:\nWhan he the temple made newe,\nThing which men nevere afore knewe\nHe broghte up thanne of his taillage,\nAnd al was under the visage\nOf werkes whiche he made tho.\nBot nou it is befalle so,\nThat al is mad, riht as he seide,\nAnd he was riche whan he deide;    4050\nSo that it is no maner nede,\nIf thou therof wolt taken hiede,\nTo pilen of the poeple more,\nWhich long time hath be grieved sore.\nAnd in this wise as we thee seie,\nWith tendre herte we thee preie\nThat thou relesse thilke dette,\nWhich upon ous thi fader sette.\nAnd if thee like to don so,\nWe ben thi men for everemo,    4060\nTo gon and comen at thin heste.\u201d\nThe king, which herde this requeste,\nSeith that he wole ben avised,\nAnd hath therof a time assised;\nAnd in the while as he him thoghte\nUpon this thing, conseil he soghte.\nAnd ferst the wise knyhtes olde,\nTo whom that he his tale tolde,\nConseilen him in this manere;\nThat he with love and with glad chiere    4070\nForyive and grante al that is axed\nOf that his fader hadde taxed;\nFor so he mai his regne achieve\nWith thing which schal him litel grieve.\nThe king hem herde and overpasseth,\nAnd with these othre his wit compasseth,\nThat yonge were and nothing wise.\nAnd thei these olde men despise,\nAnd seiden: \u201cSire, it schal be schame\nFor evere unto thi worthi name,    4080\nIf thou ne kepe noght the riht,\nWhil thou art in thi yonge myht,\nWhich that thin olde fader gat.\nBot seie unto the poeple plat,\nThat whil thou livest in thi lond,\nThe leste finger of thin hond\nIt schal be strengere overal\nThan was thi fadres bodi al.\nAnd this also schal be thi tale,\nIf he hem smot with roddes smale,    4090\nWith Scorpions thou schalt hem smyte;\nAnd wher thi fader tok a lyte,\nThou thenkst to take mochel more.\nThus schalt thou make hem drede sore\nThe grete herte of thi corage,\nSo forto holde hem in servage.\nThis yonge king him hath conformed\nTo don as he was last enformed,\nWhich was to him his undoinge:\nFor whan it cam to the spekinge,    4100\nHe hath the yonge conseil holde,\nThat he the same wordes tolde\nOf al the poeple in audience;\nAnd whan thei herden the sentence\nOf his malice and the manace,\nAnon tofore his oghne face\nThei have him oultreli refused\nAnd with ful gret reproef accused.\nSo thei begunne forto rave,\nThat he was fain himself to save;    4110\nFor as the wilde wode rage\nOf wyndes makth the See salvage,\nAnd that was calm bringth into wawe,\nSo for defalte of grace and lawe\nThis poeple is stered al at ones\nAnd forth thei gon out of hise wones;\nSo that of the lignages tuelve\nTuo tribes only be hemselve\nWith him abiden and nomo:\nSo were thei for everemo    4120\nOf no retorn withoute espeir\nDeparted fro the rihtfull heir.\nAl Irahel with comun vois\nA king upon here oghne chois\nAmong hemself anon thei make,\nAnd have here yonge lord forsake;\nA povere knyht Jeroboas\nThei toke, and lefte Roboas,\nWhich rihtfull heir was be descente.\nLo, thus the yonge cause wente:    4130\nFor that the conseil was noght good,\nThe regne fro the rihtfull blod\nEvere afterward divided was.\nSo mai it proven be this cas\nThat yong conseil, which is to warm,\nEr men be war doth ofte harm.\nOld age for the conseil serveth,\nAnd lusti youthe his thonk deserveth\nUpon the travail which he doth;\nAnd bothe, forto seie a soth,    4140\nBe sondri cause forto have,\nIf that he wole his regne save,\nA king behoveth every day.\nThat on can and that other mai,\nBe so the king hem bothe reule,\nFor elles al goth out of reule.\nAnd upon this matiere also\nA question betwen the tuo\nThus writen in a bok I fond;\nWher it be betre for the lond    4150\nA king himselve to be wys,\nAnd so to bere his oghne pris,\nAnd that his consail be noght good,\nOr other wise if it so stod,\nA king if he be vicious\nAnd his conseil be vertuous.\nIt is ansuerd in such a wise,\nThat betre it is that thei be wise\nBe whom that the conseil schal gon,\nFor thei be manye, and he is on;    4160\nAnd rathere schal an one man\nWith fals conseil, for oght he can,\nFrom his wisdom be mad to falle,\nThanne he al one scholde hem alle\nFro vices into vertu change,\nFor that is wel the more strange.\nForthi the lond mai wel be glad,\nWhos king with good conseil is lad,\nWhich set him unto rihtwisnesse,\nSo that his hihe worthinesse    4170\nBetwen the reddour and Pite\nDoth mercy forth with equite.\nA king is holden overal\nTo Pite, bot in special\nTo hem wher he is most beholde;\nThei scholde his Pite most beholde\nThat ben the Lieges of his lond,\nFor thei ben evere under his hond\nAfter the goddes ordinaunce\nTo stonde upon his governance.    4180\nOf themperour Anthonius\nI finde hou that he seide thus,\nThat levere him were forto save\nOon of his lieges than to have\nOf enemis a thousend dede.\nAnd this he lernede, as I rede,\nOf Cipio, which hadde be\nConsul of Rome. And thus to se\nDiverse ensamples hou thei stonde,\nA king which hath the charge on honde    4190\nThe comun poeple to governe,\nIf that he wole, he mai wel lerne.\nIs non so good to the plesance\nOf god, as is good governance;\nAnd every governance is due\nTo Pite: thus I mai argue\nThat Pite is the foundement\nOf every kinges regiment,\nIf it be medled with justice.\nThei tuo remuen alle vice,    4200\nAnd ben of vertu most vailable\nTo make a kinges regne stable.\nLo, thus the foure pointz tofore,\nIn governance as thei ben bore,\nOf trouthe ferst and of largesse,\nOf Pite forth with rihtwisnesse,\nI have hem told; and over this\nThe fifte point, so as it is\nSet of the reule of Policie,\nWherof a king schal modefie    4210\nThe fleisschly lustes of nature,\nNou thenk I telle of such mesure,\nThat bothe kinde schal be served\nAnd ek the lawe of god observed.\nThe Madle is mad for the the femele,\nBot where as on desireth fele,\nThat nedeth noght be weie of kinde:\nFor whan a man mai redy finde\nHis oghne wif, what scholde he seche\nIn strange places to beseche    4220\nTo borwe an other mannes plouh,\nWhan he hath geere good ynouh\nAffaited at his oghne heste,\nAnd is to him wel more honeste\nThan other thing which is unknowe?\nForthi scholde every good man knowe\nAnd thenke, hou that in mariage\nHis trouthe pliht lith in morgage,\nWhich if he breke, it is falshode,\nAnd that descordeth to manhode,    4230\nAnd namely toward the grete,\nWherof the bokes alle trete;\nSo as the Philosophre techeth\nTo Alisandre, and him betecheth\nThe lore hou that he schal mesure\nHis bodi, so that no mesure\nOf fleisshly lust he scholde excede.\nAnd thus forth if I schal procede,\nThe fifte point, as I seide er,\nIs chastete, which sielde wher    4240\nComth nou adaies into place;\nAnd natheles, bot it be grace\nAbove alle othre in special,\nIs non that chaste mai ben all.\nBot yit a kinges hihe astat,\nWhich of his ordre as a prelat\nSchal ben enoignt and seintefied,\nHe mot be more magnefied\nFor dignete of his corone,\nThan scholde an other low persone,    4250\nWhich is noght of so hih emprise.\nTherfore a Prince him scholde avise,\nEr that he felle in such riote,\nAnd namely that he nassote\nTo change for the wommanhede\nThe worthinesse of his manhede.\nOf Aristotle I have wel rad,\nHou he to Alisandre bad,\nThat forto gladen his corage\nHe schal beholde the visage    4260\nOf wommen, whan that thei ben faire.\nBot yit he set an essamplaire,\nHis bodi so to guide and reule,\nThat he ne passe noght the reule,\nWherof that he himself beguile.\nFor in the womman is no guile\nOf that a man himself bewhapeth;\nWhan he his oghne wit bejapeth,\nI can the wommen wel excuse:\nBot what man wole upon hem muse    4270\nAfter the fool impression\nOf his ymaginacioun,\nWithinne himself the fyr he bloweth,\nWherof the womman nothing knoweth,\nSo mai sche nothing be to wyte.\nFor if a man himself excite\nTo drenche, and wol it noght forbere,\nThe water schal no blame bere.\nWhat mai the gold, thogh men coveite?\nIf that a man wol love streite,    4280\nThe womman hath him nothing bounde;\nIf he his oghne herte wounde,\nSche mai noght lette the folie;\nAnd thogh so felle of compainie\nThat he myht eny thing pourchace,\nYit makth a man the ferste chace,\nThe womman fleth and he poursuieth:\nSo that be weie of skile it suieth,\nThe man is cause, hou so befalle,\nThat he fulofte sithe is falle    4290\nWher that he mai noght wel aryse.\nAnd natheles ful manye wise\nBefoled have hemself er this,\nAs nou adaies yit it is\nAmong the men and evere was,\nThe stronge is fieblest in this cas.\nIt sit a man be weie of kinde\nTo love, bot it is noght kinde\nA man for love his wit to lese:\nFor if the Monthe of Juil schal frese    4300\nAnd that Decembre schal ben hot,\nThe yeer mistorneth, wel I wot.\nTo sen a man fro his astat\nThurgh his sotie effeminat,\nAnd leve that a man schal do,\nIt is as Hose above the Scho,\nTo man which oghte noght ben used.\nBot yit the world hath ofte accused\nFul grete Princes of this dede,\nHou thei for love hemself mislede,    4310\nWherof manhode stod behinde,\nOf olde ensamples as I finde.\nThese olde gestes tellen thus,\nThat whilom Sardana Pallus,\nWhich hield al hol in his empire\nThe grete kingdom of Assire,\nWas thurgh the slouthe of his corage\nFalle into thilke fyri rage\nOf love, which the men assoteth,\nWherof himself he so rioteth,    4320\nAnd wax so ferforth wommannyssh,\nThat ayein kinde, as if a fissh\nAbide wolde upon the lond,\nIn wommen such a lust he fond,\nThat he duelte evere in chambre stille,\nAnd only wroghte after the wille\nOf wommen, so as he was bede,\nThat selden whanne in other stede\nIf that he wolde wenden oute,\nTo sen hou that it stod aboute.    4330\nBot ther he keste and there he pleide,\nThei tawhten him a Las to breide,\nAnd weve a Pours, and to enfile\nA Perle: and fell that ilke while,\nOn Barbarus the Prince of Mede\nSih hou this king in wommanhede\nWas falle fro chivalerie,\nAnd gat him help and compaignie,\nAnd wroghte so, that ate laste\nThis king out of his regne he caste,    4340\nWhich was undon for everemo:\nAnd yit men speken of him so,\nThat it is schame forto hiere.\nForthi to love is in manere.\nKing David hadde many a love,\nBot natheles alwey above\nKnyhthode he kepte in such a wise,\nThat for no fleisshli covoitise\nOf lust to ligge in ladi armes\nHe lefte noght the lust of armes.    4350\nFor where a Prince hise lustes suieth,\nThat he the werre noght poursuieth,\nWhan it is time to ben armed,\nHis contre stant fulofte harmed,\nWhan thenemis ben woxe bolde,\nThat thei defence non beholde.\nFul many a lond hath so be lore,\nAs men mai rede of time afore\nOf hem that so here eses soghten,\nWhich after thei full diere aboghten.    4360\nTo mochel ese is nothing worth,\nFor that set every vice forth\nAnd every vertu put abak,\nWherof priss torneth into lak,\nAs in Cronique I mai reherse:\nWhich telleth hou the king of Perse,\nThat Cirus hihte, a werre hadde\nAyein a poeple which he dradde,\nOf a contre which Liddos hihte;\nBot yit for oght that he do mihte    4370\nAs in bataille upon the werre,\nHe hadde of hem alwey the werre.\nAnd whan he sih and wiste it wel,\nThat he be strengthe wan no del,\nThanne ate laste he caste a wyle\nThis worthi poeple to beguile,\nAnd tok with hem a feigned pes,\nWhich scholde lasten endeles,\nSo as he seide in wordes wise,\nBot he thoghte al in other wise.    4380\nFor it betidd upon the cas,\nWhan that this poeple in reste was,\nThei token eses manyfold;\nAnd worldes ese, as it is told,\nBe weie of kinde is the norrice\nOf every lust which toucheth vice.\nThus whan thei were in lustes falle,\nThe werres ben foryeten alle;\nWas non which wolde the worschipe\nOf Armes, bot in idelschipe    4390\nThei putten besinesse aweie\nAnd token hem to daunce and pleie;\nBot most above alle othre thinges\nThei token hem to the likinges\nOf fleysshly lust, that chastete\nReceived was in no degre,\nBot every man doth what him liste.\nAnd whan the king of Perse it wiste,\nThat thei unto folie entenden,\nWith his pouer, whan thei lest wenden,    4400\nMor sodeinly than doth the thunder\nHe cam, for evere and put hem under.\nAnd thus hath lecherie lore\nThe lond, which hadde be tofore\nThe beste of hem that were tho.\nAnd in the bible I finde also\nA tale lich unto this thing,\nHou Amalech the paien king,\nWhan that he myhte be no weie\nDefende his lond and putte aweie    4410\nThe worthi poeple of Irael,\nThis Sarazin, as it befell,\nThurgh the conseil of Balaam\nA route of faire wommen nam,\nThat lusti were and yonge of Age,\nAnd bad hem gon to the lignage\nOf these Hebreus: and forth thei wente\nWith yhen greye and browes bente\nAnd wel arraied everych on;\nAnd whan thei come were anon    4420\nAmong thebreus, was non insihte,\nBot cacche who that cacche myhte,\nAnd ech of hem hise lustes soghte,\nWhiche after thei full diere boghte.\nFor grace anon began to faile,\nThat whan thei comen to bataille\nThanne afterward, in sori plit\nThei were take and disconfit,\nSo that withinne a litel throwe\nThe myht of hem was overthrowe,    4430\nThat whilom were wont to stonde.\nTil Phinees the cause on honde\nHath take, this vengance laste,\nBot thanne it cessede ate laste,\nFor god was paid of that he dede:\nFor wher he fond upon a stede\nA couple which misferde so,\nThurghout he smot hem bothe tuo,\nAnd let hem ligge in mennes yhe;\nWherof alle othre whiche hem sihe    4440\nEnsamplede hem upon the dede,\nAnd preiden unto the godhiede\nHere olde Sennes to amende:\nAnd he, which wolde his mercy sende,\nRestorede hem to newe grace.\nThus mai it schewe in sondri place,\nOf chastete hou the clennesse\nAcordeth to the worthinesse\nOf men of Armes overal;\nBot most of alle in special    4450\nThis vertu to a king belongeth,\nFor upon his fortune it hongeth\nOf that his lond schal spede or spille.\nForthi bot if a king his wille\nFro lustes of his fleissh restreigne,\nAyein himself he makth a treigne,\nInto the which if that he slyde,\nHim were betre go besyde.\nFor every man mai understonde,\nHou for a time that it stonde,    4460\nIt is a sori lust to lyke,\nWhos ende makth a man to syke\nAnd torneth joies into sorwe.\nThe brihte Sonne be the morwe\nBeschyneth noght the derke nyht,\nThe lusti youthe of mannes myht,\nIn Age bot it stonde wel,\nMistorneth al the laste whiel.\nThat every worthi Prince is holde\nWithinne himself himself beholde,    4470\nTo se the stat of his persone,\nAnd thenke hou ther be joies none\nUpon this Erthe mad to laste,\nAnd hou the fleissh schal ate laste\nThe lustes of this lif forsake,\nHim oghte a gret ensample take\nOf Salomon, whos appetit\nWas holy set upon delit,\nTo take of wommen the plesance:\nSo that upon his ignorance    4480\nThe wyde world merveileth yit,\nThat he, which alle mennes wit\nIn thilke time hath overpassed,\nWith fleisshly lustes was so tassed,\nThat he which ladde under the lawe\nThe poeple of god, himself withdrawe\nHe hath fro god in such a wise,\nThat he worschipe and sacrifise\nFor sondri love in sondri stede\nUnto the false goddes dede.    4490\nThis was the wise ecclesiaste,\nThe fame of whom schal evere laste,\nThat he the myhti god forsok,\nAyein the lawe whanne he tok\nHis wyves and his concubines\nOf hem that weren Sarazines,\nFor whiche he dede ydolatrie.\nFor this I rede of his sotie:\nSche of Sidoyne so him ladde,\nThat he knelende his armes spradde    4500\nTo Astrathen with gret humblesse,\nWhich of hire lond was the goddesse:\nAnd sche that was a Moabite\nSo ferforth made him to delite\nThurgh lust, which al his wit devoureth,\nThat he Chamos hire god honoureth.\nAn other Amonyte also\nWith love him hath assoted so,\nHire god Moloch that with encense\nHe sacreth, and doth reverence    4510\nIn such a wise as sche him bad.\nThus was the wiseste overlad\nWith blinde lustes whiche he soghte;\nBot he it afterward aboghte.\nFor Achias Selonites,\nWhich was prophete, er his decess,\nWhil he was in hise lustes alle,\nBetokneth what schal after falle.\nFor on a day, whan that he mette\nJeroboam the knyht, he grette    4520\nAnd bad him that he scholde abyde,\nTo hiere what him schal betyde.\nAnd forth withal Achias caste\nHis mantell of, and also faste\nHe kut it into pieces twelve,\nWherof tuo partz toward himselve\nHe kepte, and al the remenant,\nAs god hath set his covenant,\nHe tok unto Jeroboas,\nOf Nabal which the Sone was,    4530\nAnd of the kinges court a knyht:\nAnd seide him, \u201cSuch is goddes myht,\nAs thou hast sen departed hiere\nMi mantell, riht in such manere\nAfter the deth of Salomon\nGod hath ordeigned therupon,\nThis regne thanne he schal divide:\nWhich time thou schalt ek abide,\nAnd upon that division\nThe regne as in proporcion    4540\nAs thou hast of mi mantell take,\nThou schalt receive, I undertake.\nAnd thus the Sone schal abie\nThe lustes and the lecherie\nOf him which nou his fader is.\u201d\nSo forto taken hiede of this,\nIt sit a king wel to be chaste,\nFor elles he mai lihtly waste\nHimself and ek his regne bothe,\nAnd that oghte every king to lothe.    4550\nO, which a Senne violent,\nWherof so wys a king was schent,\nThat the vengance in his persone\nWas noght ynouh to take al one,\nBot afterward, whan he was passed,\nIt hath his heritage lassed,\nAs I more openli tofore\nThe tale tolde. And thus therfore\nThe Philosophre upon this thing\nWrit and conseileth to a king,    4560\nThat he the surfet of luxure\nSchal tempre and reule of such mesure,\nWhich be to kinde sufficant\nAnd ek to reson acordant,\nSo that the lustes ignorance\nBe cause of no misgovernance,\nThurgh which that he be overthrowe,\nAs he that wol no reson knowe.\nFor bot a mannes wit be swerved,\nWhan kinde is dueliche served,    4570\nIt oghte of reson to suffise;\nFor if it falle him otherwise,\nHe mai tho lustes sore drede.\nFor of Anthonie thus I rede,\nWhich of Severus was the Sone,\nThat he his lif of comun wone\nYaf holy unto thilke vice,\nAnd ofte time he was so nyce,\nWherof nature hire hath compleigned\nUnto the god, which hath desdeigned    4580\nThe werkes whiche Antonie wroghte\nOf lust, whiche he ful sore aboghte:\nFor god his forfet hath so wroke\nThat in Cronique it is yit spoke.\nBot forto take remembrance\nOf special misgovernance\nThurgh covoitise and injustice\nForth with the remenant of vice,\nAnd nameliche of lecherie,\nI finde write a gret partie    4590\nWithinne a tale, as thou schalt hiere,\nWhich is thensample of this matiere.\nSo as these olde gestes sein,\nThe proude tirannyssh Romein\nTarquinus, which was thanne king\nAnd wroghte many a wrongful thing,\nOf Sones hadde manyon,\nAmong the whiche Arrons was on,\nLich to his fader of maneres;\nSo that withinne a fewe yeres    4600\nWith tresoun and with tirannie\nThei wonne of lond a gret partie,\nAnd token hiede of no justice,\nWhich due was to here office\nUpon the reule of governance;\nBot al that evere was plesance\nUnto the fleisshes lust thei toke.\nAnd fell so, that thei undertoke\nA werre, which was noght achieved,\nBot ofte time it hadde hem grieved,    4610\nAyein a folk which thanne hihte\nThe Gabiens: and al be nyhte\nThis Arrons, whan he was at hom\nIn Rome, a prive place he nom\nWithinne a chambre, and bet himselve\nAnd made him woundes ten or tuelve\nUpon the bak, as it was sene;\nAnd so forth with hise hurtes grene\nIn al the haste that he may\nHe rod, and cam that other day    4620\nUnto Gabie the Cite,\nAnd in he wente: and whan that he\nWas knowe, anon the gates schette,\nThe lordes alle upon him sette\nWith drawe swerdes upon honde.\nThis Arrons wolde hem noght withstonde,\nBot seide, \u201cI am hier at your wille,\nAls lief it is that ye me spille,\nAs if myn oghne fader dede.\u201d\nAnd forthwith in the same stede    4630\nHe preide hem that thei wolde se,\nAnd schewede hem in what degre\nHis fader and hise brethren bothe,\nWhiche, as he seide, weren wrothe,\nHim hadde beten and reviled,\nFor evere and out of Rome exiled.\nAnd thus he made hem to believe,\nAnd seide, if that he myhte achieve\nHis pourpos, it schal wel be yolde,\nBe so that thei him helpe wolde.    4640\nWhan that the lordes hadde sein\nHou wofully he was besein,\nThei token Pite of his grief;\nBot yit it was hem wonder lief\nThat Rome him hadde exiled so.\nThese Gabiens be conseil tho\nUpon the goddes made him swere,\nThat he to hem schal trouthe bere\nAnd strengthen hem with al his myht;\nAnd thei also him have behiht    4650\nTo helpen him in his querele.\nThei schopen thanne for his hele\nThat he was bathed and enoignt,\nTil that he was in lusti point;\nAnd what he wolde thanne he hadde,\nThat he al hol the cite ladde\nRiht as he wolde himself divise.\nAnd thanne he thoghte him in what wise\nHe myhte his tirannie schewe;\nAnd to his conseil tok a schrewe,    4660\nWhom to his fader forth he sente\nIn his message, and he tho wente,\nAnd preide his fader forto seie\nBe his avis, and finde a weie,\nHou they the cite myhten winne,\nWhil that he stod so wel therinne.\nAnd whan the messager was come\nTo Rome, and hath in conseil nome\nThe king, it fell per chance so\nThat thei were in a gardin tho,    4670\nThis messager forth with the king.\nAnd whanne he hadde told the thing\nIn what manere that it stod,\nAnd that Tarquinus understod\nBe the message hou that it ferde,\nAnon he tok in honde a yerde,\nAnd in the gardin as thei gon,\nThe lilie croppes on and on,\nWher that thei weren sprongen oute,\nHe smot of, as thei stode aboute,    4680\nAnd seide unto the messager:\n\u201cLo, this thing, which I do nou hier,\nSchal ben in stede of thin ansuere;\nAnd in this wise as I me bere,\nThou schalt unto mi Sone telle.\u201d\nAnd he no lengere wolde duelle,\nBot tok his leve and goth withal\nUnto his lord, and told him al,\nHou that his fader hadde do.\nWhan Arrons herde him telle so,    4690\nAnon he wiste what it mente,\nAnd therto sette al his entente,\nTil he thurgh fraude and tricherie\nThe Princes hefdes of Gabie\nHath smiten of, and al was wonne:\nHis fader cam tofore the Sonne\nInto the toun with the Romeins,\nAnd tok and slowh the citezeins\nWithoute reson or pite,\nThat he ne spareth no degre.    4700\nAnd for the sped of this conqueste\nHe let do make a riche feste\nWith a sollempne Sacrifise\nIn Phebus temple; and in this wise\nWhan the Romeins assembled were,\nIn presence of hem alle there,\nUpon thalter whan al was diht\nAnd that the fyres were alyht,\nFrom under thalter sodeinly\nAn hidous Serpent openly    4710\nCam out and hath devoured al\nThe Sacrifice, and ek withal\nThe fyres queynt, and forth anon,\nSo as he cam, so is he gon\nInto the depe ground ayein.\nAnd every man began to sein,\n\u201cHa lord, what mai this signefie?\u201d\nAnd therupon thei preie and crie\nTo Phebus, that thei mihten knowe\nThe cause: and he the same throwe    4720\nWith gastly vois, that alle it herde,\nThe Romeins in this wise ansuerde,\nAnd seide hou for the wikkidnesse\nOf Pride and of unrihtwisnesse,\nThat Tarquin and his Sone hath do,\nThe Sacrifice is wasted so,\nWhich myhte noght ben acceptable\nUpon such Senne abhominable.\nAnd over that yit he hem wisseth,\nAnd seith that which of hem ferst kisseth    4730\nHis moder, he schal take wrieche\nUpon the wrong: and of that speche\nThei ben withinne here hertes glade,\nThogh thei outward no semblant made.\nTher was a knyht which Brutus hihte,\nAnd he with al the haste he myhte\nTo grounde fell and therthe kiste,\nBot non of hem the cause wiste,\nBot wenden that he hadde sporned\nPer chance, and so was overtorned.    4740\nBot Brutus al an other mente;\nFor he knew wel in his entente\nHou therthe of every mannes kinde\nIs Moder: bot thei weren blinde,\nAnd sihen noght so fer as he.\nBot whan thei leften the Cite\nAnd comen hom to Rome ayein,\nThanne every man which was Romein\nAnd moder hath, to hire he bende\nAnd keste, and ech of hem thus wende    4750\nTo be the ferste upon the chance,\nOf Tarquin forto do vengance,\nSo as thei herden Phebus sein.\nBot every time hath his certein,\nSo moste it nedes thanne abide,\nTil afterward upon a tyde\nTarquinus made unskilfully\nA werre, which was fasteby\nAyein a toun with walles stronge\nWhich Ardea was cleped longe,    4760\nAnd caste a Siege theraboute,\nThat ther mai noman passen oute.\nSo it befell upon a nyht,\nArrons, which hadde his souper diht,\nA part of the chivalerie\nWith him to soupe in compaignie\nHath bede: and whan thei comen were\nAnd seten at the souper there,\nAmong here othre wordes glade\nArrons a gret spekinge made,    4770\nWho hadde tho the beste wif\nOf Rome: and ther began a strif,\nFor Arrons seith he hath the beste.\nSo jangle thei withoute reste,\nTil ate laste on Collatin,\nA worthi knyht, and was cousin\nTo Arrons, seide him in this wise:\n\u201cIt is,\u201d quod he, \u201cof non emprise\nTo speke a word, bot of the dede,\nTherof it is to taken hiede.    4780\nAnon forthi this same tyde\nLep on thin hors and let ous ryde:\nSo mai we knowe bothe tuo\nUnwarli what oure wyves do,\nAnd that schal be a trewe assay.\u201d\nThis Arrons seith noght ones nay:\nOn horse bak anon thei lepte\nIn such manere, and nothing slepte,\nRidende forth til that thei come\nAl prively withinne Rome;    4790\nIn strange place and doun thei lihte,\nAnd take a chambre, and out of sihte\nThei be desguised for a throwe,\nSo that no lif hem scholde knowe.\nAnd to the paleis ferst thei soghte,\nTo se what thing this ladi wroghte\nOf which Arrons made his avant:\nAnd thei hire sihe of glad semblant,\nAl full of merthes and of bordes;\nBot among alle hire othre wordes    4800\nSche spak noght of hire housebonde.\nAnd whan thei hadde al understonde\nOf thilke place what hem liste,\nThei gon hem forth, that non it wiste,\nBeside thilke gate of bras,\nCollacea which cleped was,\nWher Collatin hath his duellinge.\nTher founden thei at hom sittinge\nLucrece his wif, al environed\nWith wommen, whiche are abandoned    4810\nTo werche, and sche wroghte ek withal,\nAnd bad hem haste, and seith, \u201cIt schal\nBe for mi housebondes were,\nWhich with his swerd and with his spere\nLith at the Siege in gret desese.\nAnd if it scholde him noght displese,\nNou wolde god I hadde him hiere;\nFor certes til that I mai hiere\nSom good tidinge of his astat,\nMin herte is evere upon debat.    4820\nFor so as alle men witnesse,\nHe is of such an hardiesse,\nThat he can noght himselve spare,\nAnd that is al my moste care,\nWhan thei the walles schulle assaile.\nBot if mi wisshes myhte availe,\nI wolde it were a groundles pet,\nBe so the Siege were unknet,\nAnd I myn housebonde sihe.\u201d\nWith that the water in hire yhe    4830\nAros, that sche ne myhte it stoppe,\nAnd as men sen the dew bedroppe\nThe leves and the floures eke,\nRiht so upon hire whyte cheke\nThe wofull salte teres felle.\nWhan Collatin hath herd hire telle\nThe menynge of hire trewe herte,\nAnon with that to hire he sterte,\nAnd seide, \u201cLo, mi goode diere,\nNou is he come to you hiere,    4840\nThat ye most loven, as ye sein.\u201d\nAnd sche with goodly chiere ayein\nBeclipte him in hire armes smale,\nAnd the colour, which erst was pale,\nTo Beaute thanne was restored,\nSo that it myhte noght be mored.\nThe kinges Sone, which was nyh,\nAnd of this lady herde and syh\nThe thinges as thei ben befalle,\nThe resoun of hise wittes alle    4850\nHath lost; for love upon his part\nCam thanne, and of his fyri dart\nWith such a wounde him hath thurghsmite,\nThat he mot nedes fiele and wite\nOf thilke blinde maladie,\nTo which no cure of Surgerie\nCan helpe. Bot yit natheles\nAt thilke time he hield his pes,\nThat he no contienance made,\nBot openly with wordes glade,    4860\nSo as he couthe in his manere,\nHe spak and made frendly chiere,\nTil it was time forto go.\nAnd Collatin with him also\nHis leve tok, so that be nyhte\nWith al the haste that thei myhte\nThei riden to the Siege ayein.\nBot Arrons was so wo besein\nWith thoghtes whiche upon him runne,\nThat he al be the brode Sunne    4870\nTo bedde goth, noght forto reste,\nBot forto thenke upon the beste\nAnd the faireste forth withal,\nThat evere he syh or evere schal,\nSo as him thoghte in his corage,\nWhere he pourtreieth hire ymage:\nFerst the fetures of hir face,\nIn which nature hadde alle grace\nOf wommanly beaute beset,\nSo that it myhte noght be bet;    4880\nAnd hou hir yelwe her was tresced\nAnd hire atir so wel adresced,\nAnd hou sche spak, and hou sche wroghte,\nAnd hou sche wepte, al this he thoghte,\nThat he foryeten hath no del,\nBot al it liketh him so wel,\nThat in the word nor in the dede\nHire lacketh noght of wommanhiede.\nAnd thus this tirannysshe knyht\nWas soupled, bot noght half ariht,    4890\nFor he non other hiede tok,\nBot that he myhte be som crok,\nAlthogh it were ayein hire wille,\nThe lustes of his fleissh fulfille;\nWhich love was noght resonable,\nFor where honour is remuable,\nIt oghte wel to ben avised.\nBot he, which hath his lust assised\nWith melled love and tirannie,\nHath founde upon his tricherie    4900\nA weie which he thenkth to holde,\nAnd seith, \u201cFortune unto the bolde\nIs favorable forto helpe.\u201d\nAnd thus withinne himself to yelpe,\nAs he which was a wylde man,\nUpon his treson he began:\nAnd up he sterte, and forth he wente\nOn horsebak, bot his entente\nTher knew no wiht, and thus he nam\nThe nexte weie, til he cam    4910\nUnto Collacea the gate\nOf Rome, and it was somdiel late,\nRiht evene upon the Sonne set,\nAs he which hadde schape his net\nHire innocence to betrappe.\nAnd as it scholde tho mishappe,\nAls priveliche as evere he myhte\nHe rod, and of his hors alyhte\nTofore Collatines In,\nAnd al frendliche he goth him in,    4920\nAs he that was cousin of house.\nAnd sche, which is the goode spouse,\nLucrece, whan that sche him sih,\nWith goodli chiere drowh him nyh,\nAs sche which al honour supposeth,\nAnd him, so as sche dar, opposeth\nHou it stod of hire housebonde.\nAnd he tho dede hire understonde\nWith tales feigned in his wise,\nRiht as he wolde himself devise,    4930\nWherof he myhte hire herte glade,\nThat sche the betre chiere made,\nWhan sche the glade wordes herde,\nHou that hire housebonde ferde.\nAnd thus the trouthe was deceived\nWith slih tresoun, which was received\nTo hire which mente alle goode;\nFor as the festes thanne stode,\nHis Souper was ryht wel arraied.\nBot yit he hath no word assaied    4940\nTo speke of love in no degre;\nBot with covert subtilite\nHis frendly speches he affaiteth,\nAnd as the Tigre his time awaiteth\nIn hope forto cacche his preie.\nWhan that the bordes were aweie\nAnd thei have souped in the halle,\nHe seith that slep is on him falle,\nAnd preith he moste go to bedde;\nAnd sche with alle haste spedde,    4950\nSo as hire thoghte it was to done,\nThat every thing was redi sone.\nSche broghte him to his chambre tho\nAnd tok hire leve, and forth is go\nInto hire oghne chambre by,\nAs sche that wende certeinly\nHave had a frend, and hadde a fo,\nWherof fell after mochel wo.\nThis tirant, thogh he lyhe softe,\nOut of his bed aros fulofte,    4960\nAnd goth aboute, and leide his Ere\nTo herkne, til that alle were\nTo bedde gon and slepten faste.\nAnd thanne upon himself he caste\nA mantell, and his swerd al naked\nHe tok in honde; and sche unwaked\nAbedde lay, but what sche mette,\nGod wot; for he the Dore unschette\nSo prively that non it herde,\nThe softe pas and forth he ferde    4970\nUnto the bed wher that sche slepte,\nAl sodeinliche and in he crepte,\nAnd hire in bothe his Armes tok.\nWith that this worthi wif awok,\nWhich thurgh tendresce of wommanhiede\nHire vois hath lost for pure drede,\nThat o word speke sche ne dar:\nAnd ek he bad hir to be war,\nFor if sche made noise or cry,\nHe seide, his swerd lay faste by    4980\nTo slen hire and hire folk aboute.\nAnd thus he broghte hire herte in doute,\nThat lich a Lomb whanne it is sesed\nIn wolves mouth, so was desesed\nLucrece, which he naked fond:\nWherof sche swounede in his hond,\nAnd, as who seith, lay ded oppressed.\nAnd he, which al him hadde adresced\nTo lust, tok thanne what him liste,\nAnd goth his wey, that non it wiste,    4990\nInto his oghne chambre ayein,\nAnd clepede up his chamberlein,\nAnd made him redi forto ryde.\nAnd thus this lecherouse pride\nTo horse lepte and forth he rod;\nAnd sche, which in hire bed abod,\nWhan that sche wiste he was agon,\nSche clepede after liht anon\nAnd up aros long er the day,\nAnd caste awey hire freissh aray,    5000\nAs sche which hath the world forsake,\nAnd tok upon the clothes blake:\nAnd evere upon continuinge,\nRiht as men sen a welle springe,\nWith yhen fulle of wofull teres,\nHire her hangende aboute hire Eres,\nSche wepte, and noman wiste why.\nBot yit among full pitously\nSche preide that thei nolden drecche\nHire housebonde forto fecche    5010\nForth with hire fader ek also.\nThus be thei comen bothe tuo,\nAnd Brutus cam with Collatin,\nWhich to Lucrece was cousin,\nAnd in thei wenten alle thre\nTo chambre, wher thei myhten se\nThe wofulleste upon this Molde,\nWhich wepte as sche to water scholde.\nThe chambre Dore anon was stoke,\nEr thei have oght unto hire spoke;    5020\nThei sihe hire clothes al desguised,\nAnd hou sche hath hirself despised,\nHire her hangende unkemd aboute,\nBot natheles sche gan to loute\nAnd knele unto hire housebonde;\nAnd he, which fain wolde understonde\nThe cause why sche ferde so,\nWith softe wordes axeth tho,\n\u201cWhat mai you be, mi goode swete?\u201d\nAnd sche, which thoghte hirself unmete    5030\nAnd the lest worth of wommen alle,\nHire wofull chiere let doun falle\nFor schame and couthe unnethes loke.\nAnd thei therof good hiede toke,\nAnd preiden hire in alle weie\nThat sche ne spare forto seie\nUnto hir frendes what hire eileth,\nWhy sche so sore hirself beweileth,\nAnd what the sothe wolde mene.\nAnd sche, which hath hire sorwes grene,    5040\nHire wo to telle thanne assaieth,\nBot tendre schame hire word delaieth,\nThat sondri times as sche minte\nTo speke, upon the point sche stinte.\nAnd thei hire bidden evere in on\nTo telle forth, and therupon,\nWhan that sche sih sche moste nede,\nHire tale betwen schame and drede\nSche tolde, noght withoute peine.\nAnd he, which wolde hire wo restreigne,    5050\nHire housebonde, a sory man,\nConforteth hire al that he can,\nAnd swor, and ek hire fader bothe,\nThat thei with hire be noght wrothe\nOf that is don ayein hire wille;\nAnd preiden hire to be stille,\nFor thei to hire have al foryive.\nBot sche, which thoghte noght to live,\nOf hem wol no foryivenesse,\nAnd seide, of thilke wickednesse    5060\nWhich was unto hire bodi wroght,\nAl were it so sche myhte it noght,\nNevere afterward the world ne schal\nReproeven hire; and forth withal,\nEr eny man therof be war,\nA naked swerd, the which sche bar\nWithinne hire Mantel priveli,\nBetwen hire hondes sodeinly\nSche tok, and thurgh hire herte it throng,\nAnd fell to grounde, and evere among,    5070\nWhan that sche fell, so as sche myhte,\nHire clothes with hire hand sche rihte,\nThat noman dounward fro the kne\nScholde eny thing of hire se:\nThus lay this wif honestely,\nAlthogh sche deide wofully.\nTho was no sorwe forto seke:\nHire housebonde, hire fader eke\nAswoune upon the bodi felle;\nTher mai no mannes tunge telle    5080\nIn which anguisshe that thei were.\nBot Brutus, which was with hem there,\nToward himself his herte kepte,\nAnd to Lucrece anon he lepte,\nThe blodi swerd and pulleth oute,\nAnd swor the goddes al aboute\nThat he therof schal do vengance.\nAnd sche tho made a contienance,\nHire dedlich yhe and ate laste\nIn thonkinge as it were up caste,    5090\nAnd so behield him in the wise,\nWhil sche to loke mai suffise.\nAnd Brutus with a manlich herte\nHire housebonde hath mad up sterte\nForth with hire fader ek also\nIn alle haste, and seide hem tho\nThat thei anon withoute lette\nA Beere for the body fette;\nLucrece and therupon bledende\nHe leide, and so forth out criende    5100\nHe goth into the Market place\nOf Rome: and in a litel space\nThurgh cry the cite was assembled,\nAnd every mannes herte is trembled,\nWhan thei the sothe herde of the cas.\nAnd therupon the conseil was\nTake of the grete and of the smale,\nAnd Brutus tolde hem al the tale;\nAnd thus cam into remembrance\nOf Senne the continuance,    5110\nWhich Arrons hadde do tofore,\nAnd ek, long time er he was bore,\nOf that his fadre hadde do\nThe wrong cam into place tho;\nSo that the comun clamour tolde\nThe newe schame of Sennes olde.\nAnd al the toun began to crie,\n\u201cAwey, awey the tirannie\nOf lecherie and covoitise!\u201d\nAnd ate laste in such a wise    5120\nThe fader in the same while\nForth with his Sone thei exile,\nAnd taken betre governance.\nBot yit an other remembrance\nThat rihtwisnesse and lecherie\nAcorden noght in compaignie\nWith him that hath the lawe on honde,\nThat mai a man wel understonde,\nAs be a tale thou shalt wite,\nOf olde ensample as it is write.    5130\nAt Rome whan that Apius,\nWhos other name is Claudius,\nWas governour of the cite,\nTher fell a wonder thing to se\nTouchende a gentil Maide, as thus,\nWhom Livius Virginius\nBegeten hadde upon his wif:\nMen seiden that so fair a lif\nAs sche was noght in al the toun.\nThis fame, which goth up and doun,    5140\nTo Claudius cam in his Ere,\nWherof his thoght anon was there,\nWhich al his herte hath set afyre,\nThat he began the flour desire\nWhich longeth unto maydenhede,\nAnd sende, if that he myhte spede\nThe blinde lustes of his wille.\nBot that thing mai he noght fulfille,\nFor sche stod upon Mariage;\nA worthi kniht of gret lignage,    5150\nIlicius which thanne hihte,\nAcorded in hire fader sihte\nWas, that he scholde his douhter wedde.\nBot er the cause fully spedde,\nHire fader, which in Romanie\nThe ledinge of chivalerie\nIn governance hath undertake,\nUpon a werre which was take\nGoth out with al the strengthe he hadde\nOf men of Armes whiche he ladde:    5160\nSo was the mariage left,\nAnd stod upon acord til eft.\nThe king, which herde telle of this,\nHou that this Maide ordeigned is\nTo Mariage, thoghte an other.\nAnd hadde thilke time a brother,\nWhich Marchus Claudius was hote,\nAnd was a man of such riote\nRiht as the king himselve was:\nThei tuo togedre upon this cas    5170\nIn conseil founden out this weie,\nThat Marchus Claudius schal seie\nHou sche be weie of covenant\nTo his service appourtenant\nWas hol, and to non other man;\nAnd therupon he seith he can\nIn every point witnesse take,\nSo that sche schal it noght forsake.\nWhan that thei hadden schape so,\nAfter the lawe which was tho,    5180\nWhil that hir fader was absent,\nSche was somouned and assent\nTo come in presence of the king\nAnd stonde in ansuere of this thing.\nHire frendes wisten alle wel\nThat it was falshed everydel,\nAnd comen to the king and seiden,\nUpon the comun lawe and preiden,\nSo as this noble worthi knyht\nHir fader for the comun riht    5190\nIn thilke time, as was befalle,\nLai for the profit of hem alle\nUpon the wylde feldes armed,\nThat he ne scholde noght ben harmed\nNe schamed, whil that he were oute;\nAnd thus thei preiden al aboute.\nFor al the clamour that he herde,\nThe king upon his lust ansuerde,\nAnd yaf hem only daies tuo\nOf respit; for he wende tho,    5200\nThat in so schorte a time appiere\nHire fader mihte in no manere.\nBot as therof he was deceived;\nFor Livius hadde al conceived\nThe pourpos of the king tofore,\nSo that to Rome ayein therfore\nIn alle haste he cam ridende,\nAnd lefte upon the field liggende\nHis host, til that he come ayein.\nAnd thus this worthi capitein    5210\nAppiereth redi at his day,\nWher al that evere reson may\nBe lawe in audience he doth,\nSo that his dowhter upon soth\nOf that Marchus hire hadde accused\nHe hath tofore the court excused.\nThe king, which sih his pourpos faile,\nAnd that no sleihte mihte availe,\nEncombred of his lustes blinde\nThe lawe torneth out of kinde,    5220\nAnd half in wraththe as thogh it were,\nIn presence of hem alle there\nDeceived of concupiscence\nYaf for his brother the sentence,\nAnd bad him that he scholde sese\nThis Maide and make him wel at ese;\nBot al withinne his oghne entente\nHe wiste hou that the cause wente,\nOf that his brother hath the wyte\nHe was himselven forto wyte.    5230\nBot thus this maiden hadde wrong,\nWhich was upon the king along,\nBot ayein him was non Appel,\nAnd that the fader wiste wel:\nWherof upon the tirannie,\nThat for the lust of Lecherie\nHis douhter scholde be deceived,\nAnd that Ilicius was weyved\nUntrewly fro the Mariage,\nRiht as a Leon in his rage,    5240\nWhich of no drede set acompte\nAnd not what pite scholde amounte,\nA naked swerd he pulleth oute,\nThe which amonges al the route\nHe threste thurgh his dowhter side,\nAnd al alowd this word he cride:\n\u201cLo, take hire ther, thou wrongfull king,\nFor me is levere upon this thing\nTo be the fader of a Maide,\nThogh sche be ded, that if men saide    5250\nThat in hir lif sche were schamed\nAnd I therof were evele named.\u201d\nTho bad the king men scholde areste\nHis bodi, bot of thilke heste,\nLich to the chaced wylde bor,\nThe houndes whan he fieleth sor,\nTothroweth and goth forth his weie,\nIn such a wise forto seie\nThis worthi kniht with swerd on honde\nHis weie made, and thei him wonde,    5260\nThat non of hem his strokes kepte;\nAnd thus upon his hors he lepte,\nAnd with his swerd droppende of blod,\nThe which withinne his douhter stod,\nHe cam ther as the pouer was\nOf Rome, and tolde hem al the cas,\nAnd seide hem that thei myhten liere\nUpon the wrong of his matiere,\nThat betre it were to redresce\nAt hom the grete unrihtwisnesse,    5270\nThan forto werre in strange place\nAnd lese at hom here oghne grace.\nFor thus stant every mannes lif\nIn jeupartie for his wif\nOr for his dowhter, if thei be\nPassende an other of beaute.\nOf this merveile which thei sihe\nSo apparant tofore here yhe,\nOf that the king him hath misbore,\nHere othes thei have alle swore    5280\nThat thei wol stonde be the riht.\nAnd thus of on acord upriht\nTo Rome at ones hom ayein\nThei torne, and schortly forto sein,\nThis tirannye cam to mouthe,\nAnd every man seith what he couthe,\nSo that the prive tricherie,\nWhich set was upon lecherie,\nCam openly to mannes Ere;\nAnd that broghte in the comun feere,    5290\nThat every man the peril dradde\nOf him that so hem overladde.\nForthi, er that it worse falle,\nThurgh comun conseil of hem alle\nThei have here wrongfull king deposed,\nAnd hem in whom it was supposed\nThe conseil stod of his ledinge\nBe lawe unto the dom thei bringe,\nWher thei receiven the penance\nThat longeth to such governance.    5300\nAnd thus thunchaste was chastised,\nWherof thei myhte ben avised\nThat scholden afterward governe,\nAnd be this evidence lerne,\nHou it is good a king eschuie\nThe lust of vice and vertu suie.\nTo make an ende in this partie,\nWhich toucheth to the Policie\nOf Chastite in special,\nAs for conclusion final    5310\nThat every lust is to eschue\nBe gret ensample I mai argue:\nHou in Rages a toun of Mede\nTher was a Mayde, and as I rede,\nSarra sche hihte, and Raguel\nHir fader was; and so befell,\nOf bodi bothe and of visage\nWas non so fair of the lignage,\nTo seche among hem alle, as sche;\nWherof the riche of the cite,    5320\nOf lusti folk that couden love,\nAssoted were upon hire love,\nAnd asken hire forto wedde.\nOn was which ate laste spedde,\nBot that was more for likinge,\nTo have his lust, than for weddinge,\nAs he withinne his herte caste,\nWhich him repenteth ate laste.\nFor so it fell the ferste nyht,\nThat whanne he was to bedde dyht,    5330\nAs he which nothing god besecheth\nBot al only hise lustes secheth,\nAbedde er he was fully warm\nAnd wolde have take hire in his Arm,\nAsmod, which was a fend of helle,\nAnd serveth, as the bokes telle,\nTo tempte a man of such a wise,\nWas redy there, and thilke emprise,\nWhich he hath set upon delit,\nHe vengeth thanne in such a plit,    5340\nThat he his necke hathe writhe atuo.\nThis yonge wif was sory tho,\nWhich wiste nothing what it mente;\nAnd natheles yit thus it wente\nNoght only of this ferste man,\nBot after, riht as he began,\nSexe othre of hire housebondes\nAsmod hath take into hise bondes,\nSo that thei alle abedde deiden,\nWhan thei her hand toward hir leiden,    5350\nNoght for the lawe of Mariage,\nBot for that ilke fyri rage\nIn which that thei the lawe excede:\nFor who that wolde taken hiede\nWhat after fell in this matiere,\nTher mihte he wel the sothe hiere.\nWhan sche was wedded to Thobie,\nAnd Raphael in compainie\nHath tawht him hou to ben honeste,\nAsmod wan noght at thilke feste,    5360\nAnd yit Thobie his wille hadde;\nFor he his lust so goodly ladde,\nThat bothe lawe and kinde is served,\nWherof he hath himself preserved,\nThat he fell noght in the sentence.\nO which an open evidence\nOf this ensample a man mai se,\nThat whan likinge in the degre\nOf Mariage mai forsueie,\nWel oghte him thanne in other weie    5370\nOf lust to be the betre avised.\nFor god the lawes hath assissed\nAls wel to reson as to kinde,\nBot he the bestes wolde binde\nOnly to lawes of nature,\nBot to the mannes creature\nGod yaf him reson forth withal,\nWherof that he nature schal\nUpon the causes modefie,\nThat he schal do no lecherie,    5380\nAnd yit he schal hise lustes have.\nSo ben the lawes bothe save\nAnd every thing put out of sclandre;\nAs whilom to king Alisandre\nThe wise Philosophre tawhte,\nWhan he his ferste lore cawhte,\nNoght only upon chastete,\nBot upon alle honestete;\nWherof a king himself mai taste,\nHou trewe, hou large, hou joust, hou chaste    5390\nHim oghte of reson forto be,\nForth with the vertu of Pite,\nThurgh which he mai gret thonk deserve\nToward his godd, that he preserve\nHim and his poeple in alle welthe\nOf pes, richesse, honour and helthe\nHier in this world and elles eke.\nMi Sone, as we tofore spieke\nIn schrifte, so as thou me seidest,\nAnd for thin ese, as thou me preidest,    5400\nThi love throghes forto lisse,\nThat I thee wolde telle and wisse\nThe forme of Aristotles lore,\nI have it seid, and somdiel more\nOf othre ensamples, to assaie\nIf I thi peines myhte allaie\nThurgh eny thing that I can seie.\nDo wey, mi fader, I you preie:\nOf that ye have unto me told\nI thonke you a thousendfold.    5410\nThe tales sounen in myn Ere,\nBot yit min herte is elleswhere,\nI mai miselve noght restreigne,\nThat I nam evere in loves peine:\nSuch lore couthe I nevere gete,\nWhich myhte make me foryete\nO point, bot if so were I slepte,\nThat I my tydes ay ne kepte\nTo thenke of love and of his lawe;\nThat herte can I noght withdrawe.    5420\nForthi, my goode fader diere,\nLef al and speke of my matiere\nTouchende of love, as we begonne:\nIf that ther be oght overronne\nOr oght foryete or left behinde\nWhich falleth unto loves kinde,\nWherof it nedeth to be schrive,\nNou axeth, so that whil I live\nI myhte amende that is mys.\nMi goode diere Sone, yis.    5430\nThi schrifte forto make plein,\nTher is yit more forto sein\nOf love which is unavised.\nBot for thou schalt be wel avised\nUnto thi schrifte as it belongeth,\nA point which upon love hongeth\nAnd is the laste of alle tho,\nI wol thee telle, and thanne ho.\nExplicit Liber Septimus.\nIncipit Liber Octavus\n_Que favet ad vicium vetus hec modo regula confert,\n    Nec novus e contra qui docet ordo placet.\nCecus amor dudum nondum sua lumina cepit,\n    Quo Venus impositum devia fallit iter._\nThe myhti god, which unbegunne\nStant of himself and hath begunne\nAlle othre thinges at his wille,\nThe hevene him liste to fulfille\nOf alle joie, where as he\nSit inthronized in his See,\nAnd hath hise Angles him to serve,\nSuche as him liketh to preserve,\nSo that thei mowe noght forsueie:\nBot Lucifer he putte aweie,    10\nWith al the route apostazied\nOf hem that ben to him allied,\nWhiche out of hevene into the helle\nFrom Angles into fendes felle;\nWher that ther is no joie of lyht,\nBot more derk than eny nyht\nThe peine schal ben endeles;\nAnd yit of fyres natheles\nTher is plente, bot thei ben blake,\nWherof no syhte mai be take.    20\nThus whan the thinges ben befalle,\nThat Luciferes court was falle\nWher dedly Pride hem hath conveied,\nAnon forthwith it was pourveied\nThurgh him which alle thinges may;\nHe made Adam the sexte day\nIn Paradis, and to his make\nHim liketh Eve also to make,\nAnd bad hem cresce and multiplie.\nFor of the mannes Progenie,    30\nWhich of the womman schal be bore,\nThe nombre of Angles which was lore,\nWhan thei out fro the blisse felle,\nHe thoghte to restore, and felle\nIn hevene thilke holy place\nWhich stod tho voide upon his grace.\nBot as it is wel wiste and knowe,\nAdam and Eve bot a throwe,\nSo as it scholde of hem betyde,\nIn Paradis at thilke tyde    40\nNe duelten, and the cause why,\nWrite in the bok of Genesi,\nAs who seith, alle men have herd,\nHou Raphael the fyri swerd\nIn honde tok and drof hem oute,\nTo gete here lyves fode aboute\nUpon this wofull Erthe hiere.\nMetodre seith to this matiere,\nAs he be revelacion\nIt hadde upon avision,    50\nHou that Adam and Eve also\nVirgines comen bothe tuo\nInto the world and were aschamed,\nTil that nature hem hath reclamed\nTo love, and tauht hem thilke lore,\nThat ferst thei keste, and overmore\nThei don that is to kinde due,\nWherof thei hadden fair issue.\nA Sone was the ferste of alle,\nAnd Chain be name thei him calle;    60\nAbel was after the secounde,\nAnd in the geste as it is founde,\nNature so the cause ladde,\nTuo douhtres ek Dame Eve hadde,\nThe ferste cleped Calmana\nWas, and that other Delbora.\nThus was mankinde to beginne;\nForthi that time it was no Sinne\nThe Soster forto take hire brother,\nWhan that ther was of chois non other:    70\nTo Chain was Calmana betake,\nAnd Delboram hath Abel take,\nIn whom was gete natheles\nOf worldes folk the ferste encres.\nMen sein that nede hath no lawe,\nAnd so it was be thilke dawe\nAnd laste into the Secounde Age,\nTil that the grete water rage,\nOf Noeh which was seid the flod,\nThe world, which thanne in Senne stod,    80\nHath dreint, outake lyves Eyhte.\nTho was mankinde of litel weyhte;\nSem, Cham, Japhet, of these thre,\nThat ben the Sones of No\u00eb,\nThe world of mannes nacion\nInto multiplicacion\nWas tho restored newe ayein\nSo ferforth, as the bokes sein,\nThat of hem thre and here issue\nTher was so large a retenue,    90\nOf naciouns seventy and tuo;\nIn sondri place ech on of tho\nThe wyde world have enhabited.\nBot as nature hem hath excited,\nThei token thanne litel hiede,\nThe brother of the Sosterhiede\nTo wedde wyves, til it cam\nInto the time of Habraham.\nWhan the thridde Age was begunne,\nThe nede tho was overrunne,    100\nFor ther was poeple ynouh in londe:\nThanne ate ferste it cam to honde,\nThat Sosterhode of mariage\nWas torned into cousinage,\nSo that after the rihte lyne\nThe Cousin weddeth the cousine.\nFor Habraham, er that he deide,\nThis charge upon his servant leide,\nTo him and in this wise spak,\nThat he his Sone Isa\u00e4c    110\nDo wedde for no worldes good,\nBot only to his oghne blod:\nWherof this Servant, as he bad,\nWhan he was ded, his Sone hath lad\nTo Bathuel, wher he Rebecke\nHath wedded with the whyte necke;\nFor sche, he wiste wel and syh,\nWas to the child cousine nyh.\nAnd thus as Habraham hath tawht,\nWhan Isa\u00e4c was god betawht,    120\nHis Sone Jacob dede also,\nAnd of Laban the dowhtres tuo,\nWhich was his Em, he tok to wyve,\nAnd gat upon hem in his lyve,\nOf hire ferst which hihte Lie,\nSex Sones of his Progenie,\nAnd of Rachel tuo Sones eke:\nThe remenant was forto seke,\nThat is to sein of foure mo,\nWherof he gat on Bala tuo,    130\nAnd of Zelpha he hadde ek tweie.\nAnd these tuelve, as I thee seie,\nThurgh providence of god himselve\nBen seid the Patriarkes tuelve;\nOf whom, as afterward befell,\nThe tribes tuelve of Irahel\nEngendred were, and ben the same\nThat of Hebreus tho hadden name,\nWhich of Sibrede in alliance\nFor evere kepten thilke usance    140\nMost comunly, til Crist was bore.\nBot afterward it was forbore\nAmonges ous that ben baptized;\nFor of the lawe canonized\nThe Pope hath bede to the men,\nThat non schal wedden of his ken\nNe the seconde ne the thridde.\nBot thogh that holy cherche it bidde,\nSo to restreigne Mariage,\nTher ben yit upon loves Rage    150\nFull manye of suche nou aday\nThat taken wher thei take may.\nFor love, which is unbesein\nOf alle reson, as men sein,\nThurgh sotie and thurgh nycete,\nOf his voluptuosite\nHe spareth no condicion\nOf ken ne yit religion,\nBot as a cock among the Hennes,\nOr as a Stalon in the Fennes,    160\nWhich goth amonges al the Stod,\nRiht so can he nomore good,\nBot takth what thing comth next to honde.\nMi Sone, thou schalt understonde,\nThat such delit is forto blame.\nForthi if thou hast be the same\nTo love in eny such manere,\nTell forth therof and schrif thee hiere.\nMi fader, nay, god wot the sothe,\nMi feire is noght of such a bothe,    170\nSo wylde a man yit was I nevere,\nThat of mi ken or lief or levere\nMe liste love in such a wise:\nAnd ek I not for what emprise\nI scholde assote upon a Nonne,\nFor thogh I hadde hir love wonne,\nIt myhte into no pris amonte,\nSo therof sette I non acompte.\nYe mai wel axe of this and that,\nBot sothli forto telle plat,    180\nIn al this world ther is bot on\nThe which myn herte hath overgon;\nI am toward alle othre fre.\nFull wel, mi Sone, nou I see\nThi word stant evere upon o place,\nBot yit therof thou hast a grace,\nThat thou thee myht so wel excuse\nOf love such as som men use,\nSo as I spak of now tofore.\nFor al such time of love is lore,    190\nAnd lich unto the bitterswete;\nFor thogh it thenke a man ferst swete,\nHe schal wel fielen ate laste\nThat it is sour and may noght laste.\nFor as a morsell envenimed,\nSo hath such love his lust mistimed,\nAnd grete ensamples manyon\nA man mai finde therupon.\nAt Rome ferst if we beginne,\nTher schal I finde hou of this sinne    200\nAn Emperour was forto blame,\nGayus Caligula be name,\nWhich of his oghne Sostres thre\nBerefte the virginite:\nAnd whanne he hadde hem so forlein,\nAs he the which was al vilein,\nHe dede hem out of londe exile.\nBot afterward withinne a while\nGod hath beraft him in his ire\nHis lif and ek his large empire:    210\nAnd thus for likinge of a throwe\nFor evere his lust was overthrowe.\nOf this sotie also I finde,\nAmon his Soster ayein kinde,\nWhich hihte Thamar, he forlay;\nBot he that lust an other day\nAboghte, whan that Absolon\nHis oghne brother therupon,\nOf that he hadde his Soster schent,\nTok of that Senne vengement    220\nAnd slowh him with his oghne hond:\nAnd thus thunkinde unkinde fond.\nAnd forto se more of this thing,\nThe bible makth a knowleching,\nWherof thou miht take evidence\nUpon the sothe experience.\nWhan Lothes wif was overgon\nAnd schape into the salte Ston,\nAs it is spoke into this day,\nBe bothe hise dowhtres thanne he lay,    230\nWith childe and made hem bothe grete,\nTil that nature hem wolde lete,\nAnd so the cause aboute ladde\nThat ech of hem a Sone hadde,\nMoab the ferste, and the seconde\nAmon, of whiche, as it is founde,\nCam afterward to gret encres\nTuo nacions: and natheles,\nFor that the stockes were ungoode,\nThe branches mihten noght be goode;    240\nFor of the false Moabites\nForth with the strengthe of Amonites,\nOf that thei weren ferst misgete,\nThe poeple of god was ofte upsete\nIn Irahel and in Judee,\nAs in the bible a man mai se.\nLo thus, my Sone, as I thee seie,\nThou miht thiselve be beseie\nOf that thou hast of othre herd:\nFor evere yit it hath so ferd,    250\nOf loves lust if so befalle\nThat it in other place falle\nThan it is of the lawe set,\nHe which his love hath so beset\nMote afterward repente him sore.\nAnd every man is othres lore;\nOf that befell in time er this\nThe present time which now is\nMay ben enformed hou it stod,\nAnd take that him thenketh good,    260\nAnd leve that which is noght so.\nBot forto loke of time go,\nHou lust of love excedeth lawe,\nIt oghte forto be withdrawe;\nFor every man it scholde drede,\nAnd nameliche in his Sibrede,\nWhich torneth ofte to vengance:\nWherof a tale in remembrance,\nWhich is a long process to hiere,\nI thenke forto tellen hiere.    270\nOf a Cronique in daies gon,\nThe which is cleped Pantheon,\nIn loves cause I rede thus,\nHou that the grete Antiochus,\nOf whom that Antioche tok\nHis ferste name, as seith the bok,\nWas coupled to a noble queene,\nAnd hadde a dowhter hem betwene:\nBot such fortune cam to honde,\nThat deth, which no king mai withstonde,    280\nBot every lif it mote obeie,\nThis worthi queene tok aweie.\nThe king, which made mochel mone,\nTho stod, as who seith, al him one\nWithoute wif, bot natheles\nHis doghter, which was piereles\nOf beaute, duelte aboute him stille.\nBot whanne a man hath welthe at wille,\nThe fleissh is frele and falleth ofte,\nAnd that this maide tendre and softe,    290\nWhich in hire fadres chambres duelte,\nWithinne a time wiste and felte:\nFor likinge and concupiscence\nWithoute insihte of conscience\nThe fader so with lustes blente,\nThat he caste al his hole entente\nHis oghne doghter forto spille.\nThis king hath leisir at his wille\nWith strengthe, and whanne he time sih,\nThis yonge maiden he forlih:    300\nAnd sche was tendre and full of drede,\nSche couthe noght hir Maidenhede\nDefende, and thus sche hath forlore\nThe flour which she hath longe bore.\nIt helpeth noght althogh sche wepe,\nFor thei that scholde hir bodi kepe\nOf wommen were absent as thanne;\nAnd thus this maiden goth to manne,\nThe wylde fader thus devoureth\nHis oghne fleissh, which non socoureth,    310\nAnd that was cause of mochel care.\nBot after this unkinde fare\nOut of the chambre goth the king,\nAnd sche lay stille, and of this thing,\nWithinne hirself such sorghe made,\nTher was no wiht that mihte hir glade,\nFor feere of thilke horrible vice.\nWith that cam inne the Norrice\nWhich fro childhode hire hadde kept,\nAnd axeth if sche hadde slept,    320\nAnd why hire chiere was unglad.\nBot sche, which hath ben overlad\nOf that sche myhte noght be wreke,\nFor schame couthe unethes speke;\nAnd natheles mercy sche preide\nWith wepende yhe and thus sche seide:\n\u201cHelas, mi Soster, waileway,\nThat evere I sih this ilke day!\nThing which mi bodi ferst begat\nInto this world, onliche that    330\nMi worldes worschipe hath bereft.\u201d\nWith that sche swouneth now and eft,\nAnd evere wissheth after deth,\nSo that welnyh hire lacketh breth.\nThat other, which hire wordes herde,\nIn confortinge of hire ansuerde,\nTo lette hire fadres fol desir\nSche wiste no recoverir:\nWhan thing is do, ther is no bote,\nSo suffren thei that suffre mote;    340\nTher was non other which it wiste.\nThus hath this king al that him liste\nOf his likinge and his plesance,\nAnd laste in such continuance,\nAnd such delit he tok therinne,\nHim thoghte that it was no Sinne;\nAnd sche dorste him nothing withseie.\nBot fame, which goth every weie,\nTo sondry regnes al aboute\nThe grete beaute telleth oute    350\nOf such a maide of hih parage:\nSo that for love of mariage\nThe worthi Princes come and sende,\nAs thei the whiche al honour wende,\nAnd knewe nothing hou it stod.\nThe fader, whanne he understod,\nThat thei his dowhter thus besoghte,\nWith al his wit he caste and thoghte\nHou that he myhte finde a lette;\nAnd such a Statut thanne he sette,    360\nAnd in this wise his lawe he taxeth,\nThat what man that his doghter axeth,\nBot if he couthe his question\nAssoile upon suggestion\nOf certein thinges that befelle,\nThe whiche he wolde unto him telle,\nHe scholde in certein lese his hed.\nAnd thus ther weren manye ded,\nHere hevedes stondende on the gate,\nTill ate laste longe and late,    370\nFor lacke of ansuere in the wise,\nThe remenant that weren wise\nEschuieden to make assay.\nTil it befell upon a day\nAppolinus the Prince of Tyr,\nWhich hath to love a gret desir,\nAs he which in his hihe mod\nWas likende of his hote blod,\nA yong, a freissh, a lusti knyht,\nAs he lai musende on a nyht    380\nOf the tidinges whiche he herde,\nHe thoghte assaie hou that it ferde.\nHe was with worthi compainie\nArraied, and with good navie\nTo schipe he goth, the wynd him dryveth,\nAnd seileth, til that he arryveth:\nSauf in the port of Antioche\nHe londeth, and goth to aproche\nThe kinges Court and his presence.\nOf every naturel science,    390\nWhich eny clerk him couthe teche,\nHe couthe ynowh, and in his speche\nOf wordes he was eloquent;\nAnd whanne he sih the king present,\nHe preith he moste his dowhter have.\nThe king ayein began to crave,\nAnd tolde him the condicion,\nHou ferst unto his question\nHe mote ansuere and faile noght,\nOr with his heved it schal be boght:    400\nAnd he him axeth what it was.\nThe king declareth him the cas\nWith sturne lok and sturdi chiere,\nTo him and seide in this manere:\n\u201cWith felonie I am upbore,\nI ete and have it noght forbore\nMi modres fleissh, whos housebonde\nMi fader forto seche I fonde,\nWhich is the Sone ek of my wif.\nHierof I am inquisitif;    410\nAnd who that can mi tale save,\nAl quyt he schal my doghter have;\nOf his ansuere and if he faile,\nHe schal be ded withoute faile.\nForthi my Sone,\u201d quod the king,\n\u201cBe wel avised of this thing,\nWhich hath thi lif in jeupartie.\u201d\nAppolinus for his partie,\nWhan he this question hath herd,\nUnto the king he hath ansuerd    420\nAnd hath rehersed on and on\nThe pointz, and seide therupon:\n\u201cThe question which thou hast spoke,\nIf thou wolt that it be unloke,\nIt toucheth al the privete\nBetwen thin oghne child and thee,\nAnd stant al hol upon you tuo.\u201d\nThe king was wonder sory tho,\nAnd thoghte, if that he seide it oute,\nThan were he schamed al aboute.    430\nWith slihe wordes and with felle\nHe seith, \u201cMi Sone, I schal thee telle,\nThough that thou be of litel wit,\nIt is no gret merveile as yit,\nThin age mai it noght suffise:\nBot loke wel thou noght despise\nThin oghne lif, for of my grace\nOf thretty daies fulle a space\nI grante thee, to ben avised.\u201d\nAnd thus with leve and time assised    440\nThis yonge Prince forth he wente,\nAnd understod wel what it mente,\nWithinne his herte as he was lered,\nThat forto maken him afered\nThe king his time hath so deslaied.\nWherof he dradde and was esmaied,\nOf treson that he deie scholde,\nFor he the king his sothe tolde;\nAnd sodeinly the nyhtes tyde,\nThat more wolde he noght abide,    450\nAl prively his barge he hente\nAnd hom ayein to Tyr he wente:\nAnd in his oghne wit he seide\nFor drede, if he the king bewreide,\nHe knew so wel the kinges herte,\nThat deth ne scholde he noght asterte,\nThe king him wolde so poursuie.\nBot he, that wolde his deth eschuie,\nAnd knew al this tofor the hond,\nForsake he thoghte his oghne lond,    460\nThat there wolde he noght abyde;\nFor wel he knew that on som syde\nThis tirant of his felonie\nBe som manere of tricherie\nTo grieve his bodi wol noght leve.\nForthi withoute take leve,\nAls priveliche as evere he myhte,\nHe goth him to the See be nyhte\nIn Schipes that be whete laden:\nHere takel redy tho thei maden    470\nAnd hale up Seil and forth thei fare.\nBot forto tellen of the care\nThat thei of Tyr begonne tho,\nWhan that thei wiste he was ago,\nIt is a Pite forto hiere.\nThey losten lust, they losten chiere,\nThei toke upon hem such penaunce,\nTher was no song, ther was no daunce,\nBot every merthe and melodie\nTo hem was thanne a maladie;    480\nFor unlust of that aventure\nTher was noman which tok tonsure,\nIn doelful clothes thei hem clothe,\nThe bathes and the Stwes bothe\nThei schetten in be every weie;\nThere was no lif which leste pleie\nNe take of eny joie kepe,\nBot for here liege lord to wepe;\nAnd every wyht seide as he couthe,\n\u201cHelas, the lusti flour of youthe,    490\nOur Prince, oure heved, our governour,\nThurgh whom we stoden in honour,\nWithoute the comun assent\nThus sodeinliche is fro ous went!\u201d\nSuch was the clamour of hem alle.\nBot se we now what is befalle\nUpon the ferste tale plein,\nAnd torne we therto ayein.\nAntiochus the grete Sire,\nWhich full of rancour and of ire    500\nHis herte berth, so as ye herde,\nOf that this Prince of Tyr ansuerde,\nHe hadde a feloun bacheler,\nWhich was his prive consailer,\nAnd Taliart be name he hihte:\nThe king a strong puison him dihte\nWithinne a buiste and gold therto,\nIn alle haste and bad him go\nStrawht unto Tyr, and for no cost\nNe spare he, til he hadde lost    510\nThe Prince which he wolde spille.\nAnd whan the king hath seid his wille,\nThis Taliart in a Galeie\nWith alle haste he tok his weie:\nThe wynd was good, he saileth blyve,\nTil he tok lond upon the ryve\nOf Tyr, and forth with al anon\nInto the Burgh he gan to gon,\nAnd tok his In and bod a throwe.\nBot for he wolde noght be knowe,    520\nDesguised thanne he goth him oute;\nHe sih the wepinge al aboute,\nAnd axeth what the cause was,\nAnd thei him tolden al the cas,\nHow sodeinli the Prince is go.\nAnd whan he sih that it was so,\nAnd that his labour was in vein,\nAnon he torneth hom ayein,\nAnd to the king, whan he cam nyh,\nHe tolde of that he herde and syh,    530\nHou that the Prince of Tyr is fled,\nSo was he come ayein unsped.\nThe king was sori for a while,\nBot whan he sih that with no wyle\nHe myhte achieve his crualte,\nHe stinte his wraththe and let him be.\nBot over this now forto telle\nOf aventures that befelle\nUnto this Prince of whom I tolde,\nHe hath his rihte cours forth holde    540\nBe Ston and nedle, til he cam\nTo Tharse, and there his lond he nam.\nA Burgeis riche of gold and fee\nWas thilke time in that cite,\nWhich cleped was Strangulio,\nHis wif was Dionise also:\nThis yonge Prince, as seith the bok,\nWith hem his herbergage tok;\nAnd it befell that Cite so\nBefore time and thanne also,    550\nThurgh strong famyne which hem ladde\nWas non that eny whete hadde.\nAppolinus, whan that he herde\nThe meschief, hou the cite ferde,\nAl freliche of his oghne yifte\nHis whete, among hem forto schifte,\nThe which be Schipe he hadde broght,\nHe yaf, and tok of hem riht noght.\nBot sithen ferst this world began,\nWas nevere yit to such a man    560\nMor joie mad than thei him made:\nFor thei were alle of him so glade,\nThat thei for evere in remembrance\nMade a figure in resemblance\nOf him, and in the comun place\nThei sette him up, so that his face\nMihte every maner man beholde,\nSo as the cite was beholde;\nIt was of latoun overgilt:\nThus hath he noght his yifte spilt.    570\nUpon a time with his route\nThis lord to pleie goth him oute,\nAnd in his weie of Tyr he mette\nA man, the which on knees him grette,\nAnd Hellican be name he hihte,\nWhich preide his lord to have insihte\nUpon himself, and seide him thus,\nHou that the grete Antiochus\nAwaiteth if he mihte him spille.\nThat other thoghte and hield him stille,    580\nAnd thonked him of his warnynge,\nAnd bad him telle no tidinge,\nWhan he to Tyr cam hom ayein,\nThat he in Tharse him hadde sein.\nFortune hath evere be muable\nAnd mai no while stonde stable:\nFor now it hiheth, now it loweth,\nNow stant upriht, now overthroweth,\nNow full of blisse and now of bale,\nAs in the tellinge of mi tale    590\nHierafterward a man mai liere,\nWhich is gret routhe forto hiere.\nThis lord, which wolde don his beste,\nWithinne himself hath litel reste,\nAnd thoghte he wolde his place change\nAnd seche a contre more strange.\nOf Tharsiens his leve anon\nHe tok, and is to Schipe gon:\nHis cours he nam with Seil updrawe,\nWhere as fortune doth the lawe,    600\nAnd scheweth, as I schal reherse,\nHow sche was to this lord diverse,\nThe which upon the See sche ferketh.\nThe wynd aros, the weder derketh,\nIt blew and made such tempeste,\nNon ancher mai the schip areste,\nWhich hath tobroken al his gere;\nThe Schipmen stode in such a feere,\nWas non that myhte himself bestere,\nBot evere awaite upon the lere,    610\nWhan that thei scholde drenche at ones.\nTher was ynowh withinne wones\nOf wepinge and of sorghe tho;\nThis yonge king makth mochel wo\nSo forto se the Schip travaile:\nBot al that myhte him noght availe;\nThe mast tobrak, the Seil torof,\nThe Schip upon the wawes drof,\nTil that thei sihe a londes cooste.\nTho made avou the leste and moste,    620\nBe so thei myhten come alonde;\nBot he which hath the See on honde,\nNeptunus, wolde noght acorde,\nBot altobroke cable and corde,\nEr thei to londe myhte aproche,\nThe Schip toclef upon a roche,\nAnd al goth doun into the depe.\nBot he that alle thing mai kepe\nUnto this lord was merciable,\nAnd broghte him sauf upon a table,    630\nWhich to the lond him hath upbore;\nThe remenant was al forlore,\nWherof he made mochel mone.\nThus was this yonge lord him one,\nAl naked in a povere plit:\nHis colour, which whilom was whyt,\nWas thanne of water fade and pale,\nAnd ek he was so sore acale\nThat he wiste of himself no bote,\nIt halp him nothing forto mote    640\nTo gete ayein that he hath lore.\nBot sche which hath his deth forbore,\nFortune, thogh sche wol noght yelpe,\nAl sodeinly hath sent him helpe,\nWhanne him thoghte alle grace aweie;\nTher cam a Fisshere in the weie,\nAnd sih a man ther naked stonde,\nAnd whan that he hath understonde\nThe cause, he hath of him gret routhe,\nAnd onliche of his povere trouthe    650\nOf suche clothes as he hadde\nWith gret Pite this lord he cladde.\nAnd he him thonketh as he scholde,\nAnd seith him that it schal be yolde,\nIf evere he gete his stat ayein,\nAnd preide that he wolde him sein\nIf nyh were eny toun for him.\nHe seide, \u201cYee, Pentapolim,\nWher bothe king and queene duellen.\u201d\nWhanne he this tale herde tellen,    660\nHe gladeth him and gan beseche\nThat he the weie him wolde teche:\nAnd he him taghte; and forth he wente\nAnd preide god with good entente\nTo sende him joie after his sorwe.\nIt was noght passed yit Midmorwe,\nWhan thiderward his weie he nam,\nWher sone upon the Non he cam.\nHe eet such as he myhte gete,\nAnd forth anon, whan he hadde ete,    670\nHe goth to se the toun aboute,\nAnd cam ther as he fond a route\nOf yonge lusti men withalle;\nAnd as it scholde tho befalle,\nThat day was set of such assisse,\nThat thei scholde in the londes guise,\nAs he herde of the poeple seie,\nHere comun game thanne pleie;\nAnd crid was that thei scholden come\nUnto the gamen alle and some    680\nOf hem that ben delivere and wyhte,\nTo do such maistrie as thei myhte.\nThei made hem naked as thei scholde,\nFor so that ilke game wolde,\nAs it was tho custume and us,\nAmonges hem was no refus:\nThe flour of al the toun was there\nAnd of the court also ther were,\nAnd that was in a large place\nRiht evene afore the kinges face,    690\nWhich Artestrathes thanne hihte.\nThe pley was pleid riht in his sihte,\nAnd who most worthi was of dede\nReceive he scholde a certein mede\nAnd in the cite bere a pris.\nAppolinus, which war and wys\nOf every game couthe an ende,\nHe thoghte assaie, hou so it wende,\nAnd fell among hem into game:\nAnd there he wan him such a name,    700\nSo as the king himself acompteth\nThat he alle othre men surmonteth,\nAnd bar the pris above hem alle.\nThe king bad that into his halle\nAt Souper time he schal be broght;\nAnd he cam thanne and lefte it noght,\nWithoute compaignie al one:\nWas non so semlich of persone,\nOf visage and of limes bothe,\nIf that he hadde what to clothe.    710\nAt Soupertime natheles\nThe king amiddes al the pres\nLet clepe him up among hem alle,\nAnd bad his Mareschall of halle\nTo setten him in such degre\nThat he upon him myhte se.\nThe king was sone set and served,\nAnd he, which hath his pris deserved\nAfter the kinges oghne word,\nWas mad beginne a Middel bord,    720\nThat bothe king and queene him sihe.\nHe sat and caste aboute his yhe\nAnd sih the lordes in astat,\nAnd with himself wax in debat\nThenkende what he hadde lore,\nAnd such a sorwe he tok therfore,\nThat he sat evere stille and thoghte,\nAs he which of no mete roghte.\nThe king behield his hevynesse,\nAnd of his grete gentillesse    730\nHis doghter, which was fair and good\nAnd ate bord before him stod,\nAs it was thilke time usage,\nHe bad to gon on his message\nAnd fonde forto make him glad.\nAnd sche dede as hire fader bad,\nAnd goth to him the softe pas\nAnd axeth whenne and what he was,\nAnd preith he scholde his thoghtes leve.\nHe seith, \u201cMa Dame, be your leve    740\nMi name is hote Appolinus,\nAnd of mi richesse it is thus,\nUpon the See I have it lore.\nThe contre wher as I was bore,\nWher that my lond is and mi rente,\nI lefte at Tyr, whan that I wente:\nThe worschipe of this worldes aghte,\nUnto the god ther I betaghte.\u201d\nAnd thus togedre as thei tuo speeke,\nThe teres runne be his cheeke.    750\nThe king, which therof tok good kepe,\nHath gret Pite to sen him wepe,\nAnd for his doghter sende ayein,\nAnd preide hir faire and gan to sein\nThat sche no lengere wolde drecche,\nBot that sche wolde anon forth fecche\nHire harpe and don al that sche can\nTo glade with that sory man.\nAnd sche to don hir fader heste\nHir harpe fette, and in the feste    760\nUpon a Chaier which thei fette\nHirself next to this man sche sette:\nWith harpe bothe and ek with mouthe\nTo him sche dede al that sche couthe\nTo make him chiere, and evere he siketh,\nAnd sche him axeth hou him liketh.\n\u201cMa dame, certes wel,\u201d he seide,\n\u201cBot if ye the mesure pleide\nWhich, if you list, I schal you liere,\nIt were a glad thing forto hiere.\u201d    770\n\u201cHa, lieve sire,\u201d tho quod sche,\n\u201cNow tak the harpe and let me se\nOf what mesure that ye mene.\u201d\nTho preith the king, tho preith the queene,\nForth with the lordes alle arewe,\nThat he som merthe wolde schewe;\nHe takth the Harpe and in his wise\nHe tempreth, and of such assise\nSingende he harpeth forth withal,\nThat as a vois celestial    780\nHem thoghte it souneth in here Ere,\nAs thogh that he an Angel were.\nThei gladen of his melodie,\nBot most of alle the compainie\nThe kinges doghter, which it herde,\nAnd thoghte ek hou that he ansuerde,\nWhan that he was of hire opposed,\nWithinne hir herte hath wel supposed\nThat he is of gret gentilesse.\nHise dedes ben therof witnesse    790\nForth with the wisdom of his lore;\nIt nedeth noght to seche more,\nHe myhte noght have such manere,\nOf gentil blod bot if he were.\nWhanne he hath harped al his fille,\nThe kinges heste to fulfille,\nAwey goth dissh, awey goth cuppe,\nDoun goth the bord, the cloth was uppe,\nThei risen and gon out of halle.\nThe king his chamberlein let calle,    800\nAnd bad that he be alle weie\nA chambre for this man pourveie,\nWhich nyh his oghne chambre be.\n\u201cIt schal be do, mi lord,\u201d quod he.\nAppolinus of whom I mene\nTho tok his leve of king and queene\nAnd of the worthi Maide also,\nWhich preide unto hir fader tho,\nThat sche myhte of that yonge man\nOf tho sciences whiche he can    810\nHis lore have; and in this wise\nThe king hir granteth his aprise,\nSo that himself therto assente.\nThus was acorded er thei wente,\nThat he with al that evere he may\nThis yonge faire freisshe May\nOf that he couthe scholde enforme;\nAnd full assented in this forme\nThei token leve as for that nyht.\nAnd whanne it was amorwe lyht,    820\nUnto this yonge man of Tyr\nOf clothes and of good atir\nWith gold and Selver to despende\nThis worthi yonge lady sende:\nAnd thus sche made him wel at ese,\nAnd he with al that he can plese\nHire serveth wel and faire ayein.\nHe tawhte hir til sche was certein\nOf Harpe, of Citole and of Rote,\nWith many a tun and many a note    830\nUpon Musique, upon mesure,\nAnd of hire Harpe the temprure\nHe tawhte hire ek, as he wel couthe.\nBot as men sein that frele is youthe,\nWith leisir and continuance\nThis Mayde fell upon a chance,\nThat love hath mad him a querele\nAyein hire youthe freissh and frele,\nThat malgre wher sche wole or noght,\nSche mot with al hire hertes thoght    840\nTo love and to his lawe obeie;\nAnd that sche schal ful sore abeie.\nFor sche wot nevere what it is,\nBot evere among sche fieleth this:\nThenkende upon this man of Tyr,\nHire herte is hot as eny fyr,\nAnd otherwhile it is acale;\nNow is sche red, nou is sche pale\nRiht after the condicion\nOf hire ymaginacion;    850\nBot evere among hire thoghtes alle,\nSche thoghte, what so mai befalle,\nOr that sche lawhe, or that sche wepe,\nSche wolde hire goode name kepe\nFor feere of wommanysshe schame.\nBot what in ernest and in game,\nSche stant for love in such a plit,\nThat sche hath lost al appetit\nOf mete, of drinke, of nyhtes reste,\nAs sche that not what is the beste;    860\nBot forto thenken al hir fille\nSche hield hire ofte times stille\nWithinne hir chambre, and goth noght oute:\nThe king was of hire lif in doute,\nWhich wiste nothing what it mente.\nBot fell a time, as he out wente\nTo walke, of Princes Sones thre\nTher come and felle to his kne;\nAnd ech of hem in sondri wise\nBesoghte and profreth his servise,    870\nSo that he myhte his doghter have.\nThe king, which wolde his honour save,\nSeith sche is siek, and of that speche\nTho was no time to beseche;\nBot ech of hem do make a bille\nHe bad, and wryte his oghne wille,\nHis name, his fader and his good;\nAnd whan sche wiste hou that it stod,\nAnd hadde here billes oversein,\nThei scholden have ansuere ayein.    880\nOf this conseil thei weren glad,\nAnd writen as the king hem bad,\nAnd every man his oghne bok\nInto the kinges hond betok,\nAnd he it to his dowhter sende,\nAnd preide hir forto make an ende\nAnd wryte ayein hire oghne hond,\nRiht as sche in hire herte fond.\nThe billes weren wel received,\nBot sche hath alle here loves weyved,    890\nAnd thoghte tho was time and space\nTo put hire in hir fader grace,\nAnd wrot ayein and thus sche saide:\n\u201cThe schame which is in a Maide\nWith speche dar noght ben unloke,\nBot in writinge it mai be spoke;\nSo wryte I to you, fader, thus:\nBot if I have Appolinus,\nOf al this world, what so betyde,\nI wol non other man abide.    900\nAnd certes if I of him faile,\nI wot riht wel withoute faile\nYe schull for me be dowhterles.\u201d\nThis lettre cam, and ther was press\nTofore the king, ther as he stod;\nAnd whan that he it understod,\nHe yaf hem ansuer by and by,\nBot that was do so prively,\nThat non of othres conseil wiste.\nThei toke her leve, and wher hem liste    910\nThei wente forth upon here weie.\nThe king ne wolde noght bewreie\nThe conseil for no maner hihe,\nBot soffreth til he time sihe:\nAnd whan that he to chambre is come,\nHe hath unto his conseil nome\nThis man of Tyr, and let him se\nThe lettre and al the privete,\nThe which his dowhter to him sente:\nAnd he his kne to grounde bente    920\nAnd thonketh him and hire also,\nAnd er thei wenten thanne atuo,\nWith good herte and with good corage\nOf full Love and full mariage\nThe king and he ben hol acorded.\nAnd after, whanne it was recorded\nUnto the dowhter hou it stod,\nThe yifte of al this worldes good\nNe scholde have mad hir half so blythe:\nAnd forth withal the king als swithe,    930\nFor he wol have hire good assent,\nHath for the queene hir moder sent.\nThe queene is come, and whan sche herde\nOf this matiere hou that it ferde,\nSche syh debat, sche syh desese,\nBot if sche wolde hir dowhter plese,\nAnd is therto assented full.\nWhich is a dede wonderfull,\nFor noman knew the sothe cas\nBot he himself, what man he was;    940\nAnd natheles, so as hem thoghte,\nHise dedes to the sothe wroghte\nThat he was come of gentil blod:\nHim lacketh noght bot worldes good,\nAnd as therof is no despeir,\nFor sche schal ben hire fader heir,\nAnd he was able to governe.\nThus wol thei noght the love werne\nOf him and hire in none wise,\nBot ther acorded thei divise    950\nThe day and time of Mariage.\nWher love is lord of the corage,\nHim thenketh longe er that he spede;\nBot ate laste unto the dede\nThe time is come, and in her wise\nWith gret offrende and sacrifise\nThei wedde and make a riche feste,\nAnd every thing which was honeste\nWithinnen house and ek withoute\nIt was so don, that al aboute    960\nOf gret worschipe, of gret noblesse\nTher cride many a man largesse\nUnto the lordes hihe and loude;\nThe knyhtes that ben yonge and proude,\nThei jouste ferst and after daunce.\nThe day is go, the nyhtes chaunce\nHath derked al the bryhte Sonne;\nThis lord, which hath his love wonne,\nIs go to bedde with his wif,\nWher as thei ladde a lusti lif,    970\nAnd that was after somdel sene,\nFor as thei pleiden hem betwene,\nThei gete a child betwen hem tuo,\nTo whom fell after mochel wo.\nNow have I told of the spousailes.\nBot forto speke of the mervailes\nWhiche afterward to hem befelle,\nIt is a wonder forto telle.\nIt fell adai thei riden oute,\nThe king and queene and al the route,    980\nTo pleien hem upon the stronde,\nWher as thei sen toward the londe\nA Schip sailende of gret array.\nTo knowe what it mene may,\nTil it be come thei abide;\nThan sen thei stonde on every side,\nEndlong the schipes bord to schewe,\nOf Penonceals a riche rewe.\nThei axen when the ship is come:\nFro Tyr, anon ansuerde some,    990\nAnd over this thei seiden more\nThe cause why thei comen fore\nWas forto seche and forto finde\nAppolinus, which was of kinde\nHer liege lord: and he appiereth,\nAnd of the tale which he hiereth\nHe was riht glad; for thei him tolde,\nThat for vengance, as god it wolde,\nAntiochus, as men mai wite,\nWith thondre and lyhthnynge is forsmite;    1000\nHis doghter hath the same chaunce,\nSo be thei bothe in o balance.\n\u201cForthi, oure liege lord, we seie\nIn name of al the lond, and preie,\nThat left al other thing to done,\nIt like you to come sone\nAnd se youre oghne liege men\nWith othre that ben of youre ken,\nThat live in longinge and desir\nTil ye be come ayein to Tyr.\u201d    1010\nThis tale after the king it hadde\nPentapolim al overspradde,\nTher was no joie forto seche;\nFor every man it hadde in speche\nAnd seiden alle of on acord,\n\u201cA worthi king schal ben oure lord:\nThat thoghte ous ferst an hevinesse\nIs schape ous now to gret gladnesse.\u201d\nThus goth the tidinge overal.\nBot nede he mot, that nede schal:    1020\nAppolinus his leve tok,\nTo god and al the lond betok\nWith al the poeple long and brod,\nThat he no lenger there abod.\nThe king and queene sorwe made,\nBot yit somdiel thei weren glade\nOf such thing as thei herden tho:\nAnd thus betwen the wel and wo\nTo schip he goth, his wif with childe,\nThe which was evere meke and mylde    1030\nAnd wolde noght departe him fro,\nSuch love was betwen hem tuo.\nLichorida for hire office\nWas take, which was a Norrice,\nTo wende with this yonge wif,\nTo whom was schape a woful lif.\nWithinne a time, as it betidde,\nWhan thei were in the See amidde,\nOut of the North they sihe a cloude;\nThe storm aros, the wyndes loude    1040\nThei blewen many a dredful blast,\nThe welkne was al overcast,\nThe derke nyht the Sonne hath under,\nTher was a gret tempeste of thunder:\nThe Mone and ek the Sterres bothe\nIn blake cloudes thei hem clothe,\nWherof here brihte lok thei hyde.\nThis yonge ladi wepte and cride,\nTo whom no confort myhte availe;\nOf childe sche began travaile,    1050\nWher sche lay in a Caban clos:\nHire woful lord fro hire aros,\nAnd that was longe er eny morwe,\nSo that in anguisse and in sorwe\nSche was delivered al be nyhte\nAnd ded in every mannes syhte;\nBot natheles for al this wo\nA maide child was bore tho.\nAppolinus whan he this knew,\nFor sorwe a swoune he overthrew,    1060\nThat noman wiste in him no lif.\nAnd whanne he wok, he seide, \u201cHa, wif,\nMi lust, mi joie, my desir,\nMi welthe and my recoverir,\nWhy schal I live, and thou schalt dye?\nHa, thou fortune, I thee deffie,\nNou hast thou do to me thi werste.\nHa, herte, why ne wolt thou berste,\nThat forth with hire I myhte passe?\nMi peines weren wel the lasse.\u201d    1070\nIn such wepinge and in such cry\nHis dede wif, which lay him by,\nA thousend sithes he hire kiste;\nWas nevere man that sih ne wiste\nA sorwe unto his sorwe lich;\nFor evere among upon the lich\nHe fell swounende, as he that soghte\nHis oghne deth, which he besoghte\nUnto the goddes alle above\nWith many a pitous word of love;    1080\nBot suche wordes as tho were\nYit herde nevere mannes Ere,\nBot only thilke whiche he seide.\nThe Maister Schipman cam and preide\nWith othre suche as be therinne,\nAnd sein that he mai nothing winne\nAyein the deth, bot thei him rede,\nHe be wel war and tak hiede,\nThe See be weie of his nature\nReceive mai no creature    1090\nWithinne himself as forto holde,\nThe which is ded: forthi thei wolde,\nAs thei conseilen al aboute,\nThe dede body casten oute.\nFor betre it is, thei seiden alle,\nThat it of hire so befalle,\nThan if thei scholden alle spille.\nThe king, which understod here wille\nAnd knew here conseil that was trewe,\nBegan ayein his sorwe newe    1100\nWith pitous herte, and thus to seie:\n\u201cIt is al reson that ye preie.\nI am,\u201d quod he, \u201cbot on al one,\nSo wolde I noght for mi persone\nTher felle such adversite.\nBot whan it mai no betre be,\nDoth thanne thus upon my word,\nLet make a cofre strong of bord,\nThat it be ferm with led and pich.\u201d\nAnon was mad a cofre sich,    1110\nAl redy broght unto his hond;\nAnd whanne he sih and redy fond\nThis cofre mad and wel enclowed,\nThe dede bodi was besowed\nIn cloth of gold and leid therinne.\nAnd for he wolde unto hire winne\nUpon som cooste a Sepulture,\nUnder hire heved in aventure\nOf gold he leide Sommes grete\nAnd of jeueals a strong beyete    1120\nForth with a lettre, and seide thus:\n\u201cI, king of Tyr Appollinus,\nDo alle maner men to wite,\nThat hiere and se this lettre write,\nThat helpeles withoute red\nHier lith a kinges doghter ded:\nAnd who that happeth hir to finde,\nFor charite tak in his mynde,\nAnd do so that sche be begrave\nWith this tresor, which he schal have.\u201d    1130\nThus whan the lettre was full spoke,\nThei haue anon the cofre stoke,\nAnd bounden it with yren faste,\nThat it may with the wawes laste,\nAnd stoppen it be such a weie,\nThat it schal be withinne dreie,\nSo that no water myhte it grieve.\nAnd thus in hope and good believe\nOf that the corps schal wel aryve,\nThei caste it over bord als blyve.    1140\nThe Schip forth on the wawes wente;\nThe prince hath changed his entente,\nAnd seith he wol noght come at Tyr\nAs thanne, bot al his desir\nIs ferst to seilen unto Tharse.\nThe wyndy Storm began to skarse,\nThe Sonne arist, the weder cliereth,\nThe Schipman which behinde stiereth,\nWhan that he sih the wyndes saghte,\nTowardes Tharse his cours he straghte.    1150\nBot now to mi matiere ayein,\nTo telle as olde bokes sein,\nThis dede corps of which ye knowe\nWith wynd and water was forthrowe\nNow hier, now ther, til ate laste\nAt Ephesim the See upcaste\nThe cofre and al that was therinne.\nOf gret merveile now beginne\nMai hiere who that sitteth stille;\nThat god wol save mai noght spille.    1160\nRiht as the corps was throwe alonde,\nTher cam walkende upon the stronde\nA worthi clerc, a Surgien,\nAnd ek a gret Phisicien,\nOf al that lond the wisest on,\nWhich hihte Maister Cerymon;\nTher were of his disciples some.\nThis Maister to the Cofre is come,\nHe peiseth ther was somwhat in,\nAnd bad hem bere it to his In,    1170\nAnd goth himselve forth withal.\nAl that schal falle, falle schal;\nThei comen hom and tarie noght;\nThis Cofre is into chambre broght,\nWhich that thei finde faste stoke,\nBot thei with craft it have unloke.\nThei loken in, where as thei founde\nA bodi ded, which was bewounde\nIn cloth of gold, as I seide er,\nThe tresor ek thei founden ther    1180\nForth with the lettre, which thei rede.\nAnd tho thei token betre hiede;\nUnsowed was the bodi sone,\nAnd he, which knew what is to done,\nThis noble clerk, with alle haste\nBegan the veines forto taste,\nAnd sih hire Age was of youthe,\nAnd with the craftes whiche he couthe\nHe soghte and fond a signe of lif.\nWith that this worthi kinges wif    1190\nHonestely thei token oute,\nAnd maden fyres al aboute;\nThei leide hire on a couche softe,\nAnd with a scheete warmed ofte\nHire colde brest began to hete,\nHire herte also to flacke and bete.\nThis Maister hath hire every joignt\nWith certein oile and balsme enoignt,\nAnd putte a liquour in hire mouth,\nWhich is to fewe clerkes couth,    1200\nSo that sche coevereth ate laste;\nAnd ferst hire yhen up sche caste,\nAnd whan sche more of strengthe cawhte,\nHire Armes bothe forth sche strawhte,\nHield up hire hond and pitously\nSche spak and seide, \u201cHa, wher am I?\nWhere is my lord, what world is this?\u201d\nAs sche that wot noght hou it is.\nBot Cerymon the worthi leche\nAnsuerde anon upon hire speche    1210\nAnd seith, \u201cMa dame, yee ben hiere,\nWhere yee be sauf, as yee schal hiere\nHierafterward; forthi as nou\nMi conseil is, conforteth you:\nFor trusteth wel withoute faile,\nTher is nothing which schal you faile,\nThat oghte of reson to be do.\u201d\nThus passen thei a day or tuo;\nThei speke of noght as for an ende,\nTil sche began somdiel amende,    1220\nAnd wiste hireselven what sche mente.\nTho forto knowe hire hol entente,\nThis Maister axeth al the cas,\nHou sche cam there and what sche was.\n\u201cHou I cam hiere wot I noght,\u201d\nQuod sche, \u201cbot wel I am bethoght\nOf othre thinges al aboute\u201d:\nFro point to point and tolde him oute\nAls ferforthli as sche it wiste.\nAnd he hire tolde hou in a kiste    1230\nThe See hire threw upon the lond,\nAnd what tresor with hire he fond,\nWhich was al redy at hire wille,\nAs he that schop him to fulfille\nWith al his myht what thing he scholde.\nSche thonketh him that he so wolde,\nAnd al hire herte sche discloseth,\nAnd seith him wel that sche supposeth\nHire lord be dreint, hir child also;\nSo sih sche noght bot alle wo.    1240\nWherof as to the world nomore\nNe wol sche torne, and preith therfore\nThat in som temple of the Cite,\nTo kepe and holde hir chastete,\nSche mihte among the wommen duelle.\nWhan he this tale hir herde telle,\nHe was riht glad, and made hire knowen\nThat he a dowhter of his owen\nHath, which he wol unto hir yive\nTo serve, whil thei bothe live,    1250\nIn stede of that which sche hath lost;\nAl only at his oghne cost\nSche schal be rendred forth with hire.\nShe seith, \u201cGrant mercy, lieve sire,\nGod quite it you, ther I ne may.\u201d\nAnd thus thei drive forth the day,\nTil time com that sche was hol;\nAnd tho thei take her conseil hol,\nTo schape upon good ordinance\nAnd make a worthi pourveance    1260\nAyein the day whan thei be veiled.\nAnd thus, whan that thei be conseiled,\nIn blake clothes thei hem clothe,\nThis lady and the dowhter bothe,\nAnd yolde hem to religion.\nThe feste and the profession\nAfter the reule of that degre\nWas mad with gret solempnete,\nWhere as Diane is seintefied;\nThus stant this lady justefied    1270\nIn ordre wher sche thenkth to duelle.\nBot now ayeinward forto telle\nIn what plit that hire lord stod inne:\nHe seileth, til that he may winne\nThe havene of Tharse, as I seide er;\nAnd whanne he was aryved ther,\nAnd it was thurgh the Cite knowe,\nMen myhte se withinne a throwe,\nAs who seith, al the toun at ones,\nThat come ayein him for the nones,    1280\nTo yiven him the reverence,\nSo glad thei were of his presence:\nAnd thogh he were in his corage\nDesesed, yit with glad visage\nHe made hem chiere, and to his In,\nWher he whilom sojourned in,\nHe goth him straght and was resceived.\nAnd whan the presse of poeple is weived,\nHe takth his hoste unto him tho,\nAnd seith, \u201cMi frend Strangulio,    1290\nLo, thus and thus it is befalle,\nAnd thou thiself art on of alle,\nForth with thi wif, whiche I most triste.\nForthi, if it you bothe liste,\nMy doghter Thaise be youre leve\nI thenke schal with you beleve\nAs for a time; and thus I preie,\nThat sche be kept be alle weie,\nAnd whan sche hath of age more,\nThat sche be set to bokes lore.    1300\nAnd this avou to god I make,\nThat I schal nevere for hir sake\nMi berd for no likinge schave,\nTil it befalle that I have\nIn covenable time of age\nBeset hire unto mariage.\u201d\nThus thei acorde, and al is wel,\nAnd forto resten him somdel,\nAs for a while he ther sojorneth,\nAnd thanne he takth his leve and torneth    1310\nTo Schipe, and goth him hom to Tyr,\nWher every man with gret desir\nAwaiteth upon his comynge.\nBot whan the Schip com in seilinge,\nAnd thei perceiven it is he,\nWas nevere yit in no cite\nSuch joie mad as thei tho made;\nHis herte also began to glade\nOf that he sih the poeple glad.\nLo, thus fortune his hap hath lad;    1320\nIn sondri wise he was travailed,\nBot hou so evere he be assailed,\nHis latere ende schal be good.\nAnd forto speke hou that it stod\nOf Thaise his doghter, wher sche duelleth,\nIn Tharse, as the Cronique telleth,\nSche was wel kept, sche was wel loked,\nSche was wel tawht, sche was wel boked,\nSo wel sche spedde hir in hire youthe\nThat sche of every wisdom couthe,    1330\nThat forto seche in every lond\nSo wys an other noman fond,\nNe so wel tawht at mannes yhe.\nBot wo worthe evere fals envie!\nFor it befell that time so,\nA dowhter hath Strangulio,\nThe which was cleped Philotenne:\nBot fame, which wole evere renne,\nCam al day to hir moder Ere,\nAnd seith, wher evere hir doghter were    1340\nWith Thayse set in eny place,\nThe comun vois, the comun grace\nWas al upon that other Maide,\nAnd of hir doghter noman saide.\nWho wroth but Dionise thanne?\nHire thoghte a thousend yer til whanne\nSche myhte ben of Thaise wreke\nOf that sche herde folk so speke.\nAnd fell that ilke same tyde,\nThat ded was trewe Lychoride,    1350\nWhich hadde be servant to Thaise,\nSo that sche was the worse at aise,\nFor sche hath thanne no servise\nBot only thurgh this Dionise,\nWhich was hire dedlich Anemie\nThurgh pure treson and envie.\nSche, that of alle sorwe can,\nTho spak unto hire bondeman,\nWhich cleped was Theophilus,\nAnd made him swere in conseil thus,    1360\nThat he such time as sche him sette\nSchal come Thaise forto fette,\nAnd lede hire oute of alle sihte,\nWher as noman hire helpe myhte,\nUpon the Stronde nyh the See,\nAnd there he schal this maiden sle.\nThis cherles herte is in a traunce,\nAs he which drad him of vengance\nWhan time comth an other day;\nBot yit dorste he noght seie nay,    1370\nBot swor and seide he schal fulfille\nHire hestes at hire oghne wille.\nThe treson and the time is schape,\nSo fell it that this cherles knape\nHath lad this maiden ther he wolde\nUpon the Stronde, and what sche scholde\nSche was adrad; and he out breide\nA rusti swerd and to hir seide,\n\u201cThou schalt be ded.\u201d \u201cHelas!\u201d quod sche,\n\u201cWhy schal I so?\u201d \u201cLo thus,\u201d quod he,    1380\n\u201cMi ladi Dionise hath bede,\nThou schalt be moerdred in this stede.\u201d\nThis Maiden tho for feere schryhte,\nAnd for the love of god almyhte\nSche preith that for a litel stounde\nSche myhte knele upon the grounde,\nToward the hevene forto crave,\nHire wofull Soule if sche mai save:\nAnd with this noise and with this cry,\nOut of a barge faste by,    1390\nWhich hidd was ther on Scomerfare,\nMen sterten out and weren ware\nOf this feloun, and he to go,\nAnd sche began to crie tho,\n\u201cHa, mercy, help for goddes sake!\nInto the barge thei hire take,\nAs thieves scholde, and forth thei wente.\nUpon the See the wynd hem hente,\nAnd malgre wher thei wolde or non,\nTofor the weder forth thei gon,    1400\nTher halp no Seil, ther halp non Ore,\nForstormed and forblowen sore\nIn gret peril so forth thei dryve,\nTil ate laste thei aryve\nAt Mitelene the Cite.\nIn havene sauf and whan thei be,\nThe Maister Schipman made him boun,\nAnd goth him out into the toun,\nAnd profreth Thaise forto selle.\nOn Leonin it herde telle,    1410\nWhich Maister of the bordel was,\nAnd bad him gon a redy pas\nTo fetten hire, and forth he wente,\nAnd Thaise out of his barge he hente,\nAnd to this bordeller hir solde.\nAnd he, that be hire body wolde\nTake avantage, let do crye,\nThat what man wolde his lecherie\nAttempte upon hire maidenhede,\nLei doun the gold and he schal spede.    1420\nAnd thus whan he hath crid it oute\nIn syhte of al the poeple aboute,\nHe ladde hire to the bordel tho.\nNo wonder is thogh sche be wo:\nClos in a chambre be hireselve,\nEch after other ten or tuelve\nOf yonge men to hire in wente;\nBot such a grace god hire sente,\nThat for the sorwe which sche made\nWas non of hem which pouer hade    1430\nTo don hire eny vileinie.\nThis Leonin let evere aspie,\nAnd waiteth after gret beyete;\nBot al for noght, sche was forlete,\nThat mo men wolde ther noght come.\nWhan he therof hath hiede nome,\nAnd knew that sche was yit a maide,\nUnto his oghne man he saide,\nThat he with strengthe ayein hire leve\nTho scholde hir maidenhod bereve.    1440\nThis man goth in, bot so it ferde,\nWhan he hire wofull pleintes herde\nAnd he therof hath take kepe,\nHim liste betre forto wepe\nThan don oght elles to the game.\nAnd thus sche kepte hirself fro schame,\nAnd kneleth doun to therthe and preide\nUnto this man, and thus sche seide:\n\u201cIf so be that thi maister wolde\nThat I his gold encresce scholde,    1450\nIt mai noght falle be this weie:\nBot soffre me to go mi weie\nOut of this hous wher I am inne,\nAnd I schal make him forto winne\nIn som place elles of the toun,\nBe so it be religioun,\nWher that honeste wommen duelle.\nAnd thus thou myht thi maister telle,\nThat whanne I have a chambre there,\nLet him do crie ay wyde where,    1460\nWhat lord that hath his doghter diere,\nAnd is in will that sche schal liere\nOf such a Scole that is trewe,\nI schal hire teche of thinges newe,\nWhich as non other womman can\nIn al this lond.\u201d And tho this man\nHire tale hath herd, he goth ayein,\nAnd tolde unto his maister plein\nThat sche hath seid; and therupon,\nWhan than he sih beyete non    1470\nAt the bordel be cause of hire,\nHe bad his man to gon and spire\nA place wher sche myhte abyde,\nThat he mai winne upon som side\nBe that sche can: bot ate leste\nThus was sche sauf fro this tempeste.\nHe hath hire fro the bordel take,\nBot that was noght for goddes sake,\nBot for the lucre, as sche him tolde.\nNow comen tho that comen wolde    1480\nOf wommen in her lusty youthe,\nTo hiere and se what thing sche couthe:\nSche can the wisdom of a clerk,\nSche can of every lusti werk\nWhich to a gentil womman longeth,\nAnd some of hem sche underfongeth\nTo the Citole and to the Harpe,\nAnd whom it liketh forto carpe\nProverbes and demandes slyhe,\nAn other such thei nevere syhe,    1490\nWhich that science so wel tawhte:\nWherof sche grete yiftes cawhte,\nThat sche to Leonin hath wonne;\nAnd thus hire name is so begonne\nOf sondri thinges that sche techeth,\nThat al the lond unto hir secheth\nOf yonge wommen forto liere.\nNou lete we this maiden hiere,\nAnd speke of Dionise ayein\nAnd of Theophile the vilein,    1500\nOf whiche I spak of nou tofore.\nWhan Thaise scholde have be forlore,\nThis false cherl to his lady\nWhan he cam hom, al prively\nHe seith, \u201cMa Dame, slain I have\nThis maide Thaise, and is begrave\nIn prive place, as ye me biede.\nForthi, ma dame, taketh hiede\nAnd kep conseil, hou so it stonde.\u201d\nThis fend, which this hath understonde,    1510\nWas glad, and weneth it be soth:\nNow herkne, hierafter hou sche doth.\nSche wepth, sche sorweth, sche compleigneth,\nAnd of sieknesse which sche feigneth\nSche seith that Taise sodeinly\nBe nyhte is ded, \u201cas sche and I\nTogedre lyhen nyh my lord.\u201d\nSche was a womman of record,\nAnd al is lieved that sche seith;\nAnd forto yive a more feith,    1520\nHire housebonde and ek sche bothe\nIn blake clothes thei hem clothe,\nAnd made a gret enterrement;\nAnd for the poeple schal be blent,\nOf Thaise as for the remembrance,\nAfter the real olde usance\nA tumbe of latoun noble and riche\nWith an ymage unto hir liche\nLiggende above therupon\nThei made and sette it up anon.    1530\nHire Epitaffe of good assisse\nWas write aboute, and in this wise\nIt spak: \u201cO yee that this beholde,\nLo, hier lith sche, the which was holde\nThe faireste and the flour of alle,\nWhos name Tha\u00efsis men calle.\nThe king of Tyr Appolinus\nHire fader was: now lith sche thus.\nFourtiene yer sche was of Age,\nWhan deth hir tok to his viage.\u201d    1540\nThus was this false treson hidd,\nWhich afterward was wyde kidd,\nAs be the tale a man schal hiere.\nBot forto clare mi matiere,\nTo Tyr I thenke torne ayein,\nAnd telle as the Croniqes sein.\nWhan that the king was comen hom,\nAnd hath left in the salte fom\nHis wif, which he mai noght foryete,\nFor he som confort wolde gete,    1550\nHe let somoune a parlement,\nTo which the lordes were asent;\nAnd of the time he hath ben oute,\nHe seth the thinges al aboute,\nAnd told hem ek hou he hath fare,\nWhil he was out of londe fare;\nAnd preide hem alle to abyde,\nFor he wolde at the same tyde\nDo schape for his wyves mynde,\nAs he that wol noght ben unkinde.    1560\nSolempne was that ilke office,\nAnd riche was the sacrifice,\nThe feste reali was holde:\nAnd therto was he wel beholde;\nFor such a wif as he hadde on\nIn thilke daies was ther non.\nWhan this was do, thanne he him thoghte\nUpon his doghter, and besoghte\nSuche of his lordes as he wolde,\nThat thei with him to Tharse scholde,    1570\nTo fette his doghter Taise there:\nAnd thei anon al redy were,\nTo schip they gon and forth thei wente,\nTil thei the havene of Tharse hente.\nThey londe and faile of that thei seche\nBe coverture and sleyhte of speche:\nThis false man Strangulio,\nAnd Dionise his wif also,\nThat he the betre trowe myhte,\nThei ladden him to have a sihte    1580\nWher that hir tombe was arraied.\nThe lasse yit he was mispaied,\nAnd natheles, so as he dorste,\nHe curseth and seith al the worste\nUnto fortune, as to the blinde,\nWhich can no seker weie finde;\nFor sche him neweth evere among,\nAnd medleth sorwe with his song.\nBot sithe it mai no betre be,\nHe thonketh god and forth goth he    1590\nSeilende toward Tyr ayein.\nBot sodeinly the wynd and reyn\nBegonne upon the See debate,\nSo that he soffre mot algate\nThe lawe which Neptune ordeigneth;\nWherof fulofte time he pleigneth,\nAnd hield him wel the more esmaied\nOf that he hath tofore assaied.\nSo that for pure sorwe and care,\nOf that he seth his world so fare,    1600\nThe reste he lefte of his Caban,\nThat for the conseil of noman\nAyein therinne he nolde come,\nBot hath benethe his place nome,\nWher he wepende al one lay,\nTher as he sih no lyht of day.\nAnd thus tofor the wynd thei dryve,\nTil longe and late thei aryve\nWith gret distresce, as it was sene,\nUpon this toun of Mitelene,    1610\nWhich was a noble cite tho.\nAnd hapneth thilke time so,\nThe lordes bothe and the comune\nThe hihe festes of Neptune\nUpon the stronde at the rivage,\nAs it was custumme and usage,\nSollempneliche thei besihe.\nWhan thei this strange vessel syhe\nCome in, and hath his Seil avaled,\nThe toun therof hath spoke and taled.    1620\nThe lord which of the cite was,\nWhos name is Athenagoras,\nWas there, and seide he wolde se\nWhat Schip it is, and who thei be\nThat ben therinne: and after sone,\nWhan that he sih it was to done,\nHis barge was for him arraied,\nAnd he goth forth and hath assaied.\nHe fond the Schip of gret Array,\nBot what thing it amonte may,    1630\nHe seth thei maden hevy chiere,\nBot wel him thenkth be the manere\nThat thei be worthi men of blod,\nAnd axeth of hem hou it stod;\nAnd thei him tellen al the cas,\nHou that here lord fordrive was,\nAnd what a sorwe that he made,\nOf which ther mai noman him glade.\nHe preith that he here lord mai se,\nBot thei him tolde it mai noght be,    1640\nFor he lith in so derk a place,\nThat ther may no wiht sen his face:\nBot for al that, thogh hem be loth,\nHe fond the ladre and doun he goth,\nAnd to him spak, bot non ansuere\nAyein of him ne mihte he bere\nFor oght that he can don or sein;\nAnd thus he goth him up ayein.\nTho was ther spoke in many wise\nAmonges hem that weren wise,    1650\nNow this, now that, bot ate laste\nThe wisdom of the toun this caste,\nThat yonge Taise were asent.\nFor if ther be amendement\nTo glade with this woful king,\nSche can so moche of every thing,\nThat sche schal gladen him anon.\nA Messager for hire is gon,\nAnd sche cam with hire Harpe on honde,\nAnd seide hem that sche wolde fonde    1660\nBe alle weies that sche can,\nTo glade with this sory man.\nBot what he was sche wiste noght,\nBot al the Schip hire hath besoght\nThat sche hire wit on him despende,\nIn aunter if he myhte amende,\nAnd sein it schal be wel aquit.\nWhan sche hath understonden it,\nSche goth hir doun, ther as he lay,\nWher that sche harpeth many a lay    1670\nAnd lich an Angel sang withal;\nBot he nomore than the wal\nTok hiede of eny thing he herde.\nAnd whan sche sih that he so ferde,\nSche falleth with him into wordes,\nAnd telleth him of sondri bordes,\nAnd axeth him demandes strange,\nWherof sche made his herte change,\nAnd to hire speche his Ere he leide\nAnd hath merveile of that sche seide.    1680\nFor in proverbe and in probleme\nSche spak, and bad he scholde deme\nIn many soubtil question:\nBot he for no suggestioun\nWhich toward him sche couthe stere,\nHe wolde noght o word ansuere,\nBot as a madd man ate laste\nHis heved wepende awey he caste,\nAnd half in wraththe he bad hire go.\nBot yit sche wolde noght do so,    1690\nAnd in the derke forth sche goth,\nTil sche him toucheth, and he wroth,\nAnd after hire with his hond\nHe smot: and thus whan sche him fond\nDesesed, courtaisly sche saide,\n\u201cAvoi, mi lord, I am a Maide;\nAnd if ye wiste what I am,\nAnd out of what lignage I cam,\nYe wolde noght be so salvage.\u201d\nWith that he sobreth his corage    1700\nAnd put awey his hevy chiere.\nBot of hem tuo a man mai liere\nWhat is to be so sibb of blod:\nNon wiste of other hou it stod,\nAnd yit the fader ate laste\nHis herte upon this maide caste,\nThat he hire loveth kindely,\nAnd yit he wiste nevere why.\nBot al was knowe er that thei wente;\nFor god, which wot here hol entente,    1710\nHere hertes bothe anon descloseth.\nThis king unto this maide opposeth,\nAnd axeth ferst what was hire name,\nAnd wher sche lerned al this game,\nAnd of what ken that sche was come.\nAnd sche, that hath hise wordes nome,\nAnsuerth and seith, \u201cMy name is Thaise,\nThat was som time wel at aise:\nIn Tharse I was forthdrawe and fed,\nTher lerned I, til I was sped,    1720\nOf that I can. Mi fader eke\nI not wher that I scholde him seke;\nHe was a king, men tolde me:\nMi Moder dreint was in the See.\u201d\nFro point to point al sche him tolde,\nThat sche hath longe in herte holde,\nAnd nevere dorste make hir mone\nBot only to this lord al one,\nTo whom hire herte can noght hele,\nTorne it to wo, torne it to wele,    1730\nTorne it to good, torne it to harm.\nAnd he tho toke hire in his arm,\nBot such a joie as he tho made\nWas nevere sen; thus be thei glade,\nThat sory hadden be toforn.\nFro this day forth fortune hath sworn\nTo sette him upward on the whiel;\nSo goth the world, now wo, now wel:\nThis king hath founde newe grace,\nSo that out of his derke place    1740\nHe goth him up into the liht,\nAnd with him cam that swete wiht,\nHis doghter Thaise, and forth anon\nThei bothe into the Caban gon\nWhich was ordeigned for the king,\nAnd ther he dede of al his thing,\nAnd was arraied realy.\nAnd out he cam al openly,\nWher Athenagoras he fond,\nThe which was lord of al the lond:    1750\nHe preith the king to come and se\nHis castell bothe and his cite,\nAnd thus thei gon forth alle in fiere,\nThis king, this lord, this maiden diere.\nThis lord tho made hem riche feste\nWith every thing which was honeste,\nTo plese with this worthi king,\nTher lacketh him no maner thing:\nBot yit for al his noble array\nWifles he was into that day,    1760\nAs he that yit was of yong Age;\nSo fell ther into his corage\nThe lusti wo, the glade peine\nOf love, which noman restreigne\nYit nevere myhte as nou tofore.\nThis lord thenkth al his world forlore,\nBot if the king wol don him grace;\nHe waiteth time, he waiteth place,\nHim thoghte his herte wol tobreke,\nTil he mai to this maide speke    1770\nAnd to hir fader ek also\nFor mariage: and it fell so,\nThat al was do riht as he thoghte,\nHis pourpos to an ende he broghte,\nSche weddeth him as for hire lord;\nThus be thei alle of on acord.\nWhan al was do riht as thei wolde,\nThe king unto his Sone tolde\nOf Tharse thilke traiterie,\nAnd seide hou in his compaignie    1780\nHis doghter and himselven eke\nSchull go vengance forto seke.\nThe Schipes were redy sone,\nAnd whan thei sihe it was to done,\nWithoute lette of eny wente\nWith Seil updrawe forth thei wente\nTowardes Tharse upon the tyde.\nBot he that wot what schal betide,\nThe hihe god, which wolde him kepe,\nWhan that this king was faste aslepe,    1790\nBe nyhtes time he hath him bede\nTo seile into an other stede:\nTo Ephesim he bad him drawe,\nAnd as it was that time lawe,\nHe schal do there his sacrifise;\nAnd ek he bad in alle wise\nThat in the temple amonges alle\nHis fortune, as it is befalle,\nTouchende his doghter and his wif\nHe schal beknowe upon his lif.    1800\nThe king of this Avisioun\nHath gret ymaginacioun,\nWhat thing it signefie may;\nAnd natheles, whan it was day,\nHe bad caste Ancher and abod;\nAnd whil that he on Ancher rod,\nThe wynd, which was tofore strange,\nUpon the point began to change,\nAnd torneth thider as it scholde.\nTho knew he wel that god it wolde,    1810\nAnd bad the Maister make him yare,\nTofor the wynd for he wol fare\nTo Ephesim, and so he dede.\nAnd whanne he cam unto the stede\nWhere as he scholde londe, he londeth\nWith al the haste he may, and fondeth\nTo schapen him be such a wise,\nThat he may be the morwe arise\nAnd don after the mandement\nOf him which hath him thider sent.    1820\nAnd in the wise that he thoghte,\nUpon the morwe so he wroghte;\nHis doghter and his Sone he nom,\nAnd forth unto the temple he com\nWith a gret route in compaignie,\nHise yiftes forto sacrifie.\nThe citezeins tho herden seie\nOf such a king that cam to preie\nUnto Diane the godesse,\nAnd left al other besinesse,    1830\nThei comen thider forto se\nThe king and the solempnete.\nWith worthi knyhtes environed\nThe king himself hath abandoned\nInto the temple in good entente.\nThe dore is up, and he in wente,\nWher as with gret devocioun\nOf holi contemplacioun\nWithinne his herte he made his schrifte;\nAnd after that a riche yifte    1840\nHe offreth with gret reverence,\nAnd there in open Audience\nOf hem that stoden thanne aboute,\nHe tolde hem and declareth oute\nHis hap, such as him is befalle,\nTher was nothing foryete of alle.\nHis wif, as it was goddes grace,\nWhich was professed in the place,\nAs sche that was Abbesse there,\nUnto his tale hath leid hire Ere:    1850\nSche knew the vois and the visage,\nFor pure joie as in a rage\nSche strawhte unto him al at ones,\nAnd fell aswoune upon the stones,\nWherof the temple flor was paved.\nSche was anon with water laved,\nTil sche cam to hirself ayein,\nAnd thanne sche began to sein:\n\u201cHa, blessed be the hihe sonde,\nThat I mai se myn housebonde,    1860\nThat whilom he and I were on!\u201d\nThe king with that knew hire anon,\nAnd tok hire in his Arm and kiste;\nAnd al the toun thus sone it wiste.\nTho was ther joie manyfold,\nFor every man this tale hath told\nAs for miracle, and were glade,\nBot nevere man such joie made\nAs doth the king, which hath his wif.\nAnd whan men herde hou that hir lif    1870\nWas saved, and be whom it was,\nThei wondren alle of such a cas:\nThurgh al the Lond aros the speche\nOf Maister Cerymon the leche\nAnd of the cure which he dede.\nThe king himself tho hath him bede,\nAnd ek this queene forth with him,\nThat he the toun of Ephesim\nWol leve and go wher as thei be,\nFor nevere man of his degre    1880\nHath do to hem so mochel good;\nAnd he his profit understod,\nAnd granteth with hem forto wende.\nAnd thus thei maden there an ende,\nAnd token leve and gon to Schipe\nWith al the hole felaschipe.\nThis king, which nou hath his desir,\nSeith he wol holde his cours to Tyr.\nThei hadden wynd at wille tho,\nWith topseilcole and forth they go,    1890\nAnd striken nevere, til thei come\nTo Tyr, where as thei havene nome,\nAnd londen hem with mochel blisse.\nTho was ther many a mowth to kisse,\nEchon welcometh other hom,\nBot whan the queen to londe com,\nAnd Thaise hir doghter be hir side,\nThe joie which was thilke tyde\nTher mai no mannes tunge telle:\nThei seiden alle, \u201cHier comth the welle    1900\nOf alle wommannysshe grace.\u201d\nThe king hath take his real place,\nThe queene is into chambre go:\nTher was gret feste arraied tho;\nWhan time was, thei gon to mete,\nAlle olde sorwes ben foryete,\nAnd gladen hem with joies newe:\nThe descoloured pale hewe\nIs now become a rody cheke,\nTher was no merthe forto seke,    1910\nBot every man hath that he wolde.\nThe king, as he wel couthe and scholde,\nMakth to his poeple riht good chiere;\nAnd after sone, as thou schalt hiere,\nA parlement he hath sommoned,\nWher he his doghter hath coroned\nForth with the lord of Mitelene,\nThat on is king, that other queene:\nAnd thus the fadres ordinance\nThis lond hath set in governance,    1920\nAnd seide thanne he wolde wende\nTo Tharse, forto make an ende\nOf that his doghter was betraied.\nTherof were alle men wel paied,\nAnd seide hou it was forto done:\nThe Schipes weren redi sone,\nAnd strong pouer with him he tok;\nUp to the Sky he caste his lok,\nAnd syh the wynd was covenable.\nThei hale up Ancher with the cable,    1930\nThe Seil on hih, the Stiere in honde,\nAnd seilen, til thei come alonde\nAt Tharse nyh to the cite;\nAnd whan thei wisten it was he,\nThe toun hath don him reverence.\nHe telleth hem the violence,\nWhich the tretour Strangulio\nAnd Dionise him hadde do\nTouchende his dowhter, as yee herde;\nAnd whan thei wiste hou that it ferde,    1940\nAs he which pes and love soghte,\nUnto the toun this he besoghte,\nTo don him riht in juggement.\nAnon thei were bothe asent\nWith strengthe of men, and comen sone,\nAnd as hem thoghte it was to done,\nAtteint thei were be the lawe\nAnd diemed forto honge and drawe,\nAnd brent and with the wynd toblowe,\nThat al the world it myhte knowe:    1950\nAnd upon this condicion\nThe dom in execucion\nWas put anon withoute faile.\nAnd every man hath gret mervaile,\nWhich herde tellen of this chance,\nAnd thonketh goddes pourveance,\nWhich doth mercy forth with justice.\nSlain is the moerdrer and moerdrice\nThurgh verray trowthe of rihtwisnesse,\nAnd thurgh mercy sauf is simplesse    1960\nOf hire whom mercy preserveth;\nThus hath he wel that wel deserveth.\nWhan al this thing is don and ended,\nThis king, which loved was and frended,\nA lettre hath, which cam to him\nBe Schipe fro Pentapolim,\nBe which the lond hath to him write,\nThat he wolde understonde and wite\nHou in good mynde and in good pes\nDed is the king Artestrates,    1970\nWherof thei alle of on acord\nHim preiden, as here liege lord,\nThat he the lettre wel conceive\nAnd come his regne to receive,\nWhich god hath yove him and fortune;\nAnd thus besoghte the commune\nForth with the grete lordes alle.\nThis king sih how it was befalle,\nFro Tharse and in prosperite\nHe tok his leve of that Cite    1980\nAnd goth him into Schipe ayein:\nThe wynd was good, the See was plein,\nHem nedeth noght a Riff to slake,\nTil thei Pentapolim have take.\nThe lond, which herde of that tidinge,\nWas wonder glad of his cominge;\nHe resteth him a day or tuo\nAnd tok his conseil to him tho,\nAnd sette a time of Parlement,\nWher al the lond of on assent    1990\nForth with his wif hath him corouned,\nWher alle goode him was fuisouned.\nLo, what it is to be wel grounded:\nFor he hath ferst his love founded\nHonesteliche as forto wedde,\nHonesteliche his love he spedde\nAnd hadde children with his wif,\nAnd as him liste he ladde his lif;\nAnd in ensample his lif was write,\nThat alle lovers myhten wite    2000\nHow ate laste it schal be sene\nOf love what thei wolden mene.\nFor se now on that other side,\nAntiochus with al his Pride,\nWhich sette his love unkindely,\nHis ende he hadde al sodeinly,\nSet ayein kinde upon vengance,\nAnd for his lust hath his penance.\nLo thus, mi Sone, myht thou liere\nWhat is to love in good manere,    2010\nAnd what to love in other wise:\nThe mede arist of the servise;\nFortune, thogh sche be noght stable,\nYit at som time is favorable\nTo hem that ben of love trewe.\nBot certes it is forto rewe\nTo se love ayein kinde falle,\nFor that makth sore a man to falle,\nAs thou myht of tofore rede.\nForthi, my Sone, I wolde rede    2020\nTo lete al other love aweie,\nBot if it be thurgh such a weie\nAs love and reson wolde acorde.\nFor elles, if that thou descorde,\nAnd take lust as doth a beste,\nThi love mai noght ben honeste;\nFor be no skile that I finde\nSuch lust is noght of loves kinde.\nMi fader, hou so that it stonde,\nYoure tale is herd and understonde,    2030\nAs thing which worthi is to hiere,\nOf gret ensample and gret matiere,\nWherof, my fader, god you quyte.\nBot in this point miself aquite\nI mai riht wel, that nevere yit\nI was assoted in my wit,\nBot only in that worthi place\nWher alle lust and alle grace\nIs set, if that danger ne were.\nBot that is al my moste fere:    2040\nI not what ye fortune acompte,\nBot what thing danger mai amonte\nI wot wel, for I have assaied;\nFor whan myn herte is best arraied\nAnd I have al my wit thurghsoght\nOf love to beseche hire oght,\nFor al that evere I skile may,\nI am concluded with a nay:\nThat o sillable hath overthrowe\nA thousend wordes on a rowe    2050\nOf suche as I best speke can;\nThus am I bot a lewed man.\nBot, fader, for ye ben a clerk\nOf love, and this matiere is derk,\nAnd I can evere leng the lasse,\nBot yit I mai noght let it passe,\nYoure hole conseil I beseche,\nThat ye me be som weie teche\nWhat is my beste, as for an ende.\nMi Sone, unto the trouthe wende    2060\nNow wol I for the love of thee,\nAnd lete alle othre truffles be.\nThe more that the nede is hyh,\nThe more it nedeth to be slyh\nTo him which hath the nede on honde.\nI have wel herd and understonde,\nMi Sone, al that thou hast me seid,\nAnd ek of that thou hast me preid,\nNou at this time that I schal\nAs for conclusioun final    2070\nConseile upon thi nede sette:\nSo thenke I finaly to knette\nThis cause, where it is tobroke,\nAnd make an ende of that is spoke.\nFor I behihte thee that yifte\nFerst whan thou come under my schrifte,\nThat thogh I toward Venus were,\nYit spak I suche wordes there,\nThat for the Presthod which I have,\nMin ordre and min astat to save,    2080\nI seide I wolde of myn office\nTo vertu more than to vice\nEncline, and teche thee mi lore.\nForthi to speken overmore\nOf love, which thee mai availe,\nTak love where it mai noght faile:\nFor as of this which thou art inne,\nBe that thou seist it is a Sinne,\nAnd Sinne mai no pris deserve,\nWithoute pris and who schal serve,    2090\nI not what profit myhte availe.\nThus folweth it, if thou travaile,\nWher thou no profit hast ne pris,\nThou art toward thiself unwis:\nAnd sett thou myhtest lust atteigne,\nOf every lust thende is a peine,\nAnd every peine is good to fle;\nSo it is wonder thing to se,\nWhy such a thing schal be desired.\nThe more that a Stock is fyred,    2100\nThe rathere into Aisshe it torneth;\nThe fot which in the weie sporneth\nFulofte his heved hath overthrowe;\nThus love is blind and can noght knowe\nWher that he goth, til he be falle:\nForthi, bot if it so befalle\nWith good conseil that he be lad,\nHim oghte forto ben adrad.\nFor conseil passeth alle thing\nTo him which thenkth to ben a king;    2110\nAnd every man for his partie\nA kingdom hath to justefie,\nThat is to sein his oghne dom.\nIf he misreule that kingdom,\nHe lest himself, and that is more\nThan if he loste Schip and Ore\nAnd al the worldes good withal:\nFor what man that in special\nHath noght himself, he hath noght elles,\nNomor the perles than the schelles;    2120\nAl is to him of o value:\nThogh he hadde at his retenue\nThe wyde world ryht as he wolde,\nWhan he his herte hath noght withholde\nToward himself, al is in vein.\nAnd thus, my Sone, I wolde sein,\nAs I seide er, that thou aryse,\nEr that thou falle in such a wise\nThat thou ne myht thiself rekevere;\nFor love, which that blind was evere,    2130\nMakth alle his servantz blinde also.\nMy Sone, and if thou have be so,\nYit is it time to withdrawe,\nAnd set thin herte under that lawe,\nThe which of reson is governed\nAnd noght of will. And to be lerned,\nEnsamples thou hast many on\nOf now and ek of time gon,\nThat every lust is bot a while;\nAnd who that wole himself beguile,    2140\nHe may the rathere be deceived.\nMi Sone, now thou hast conceived\nSomwhat of that I wolde mene;\nHierafterward it schal be sene\nIf that thou lieve upon mi lore;\nFor I can do to thee nomore\nBot teche thee the rihte weie:\nNow ches if thou wolt live or deie.\nMi fader, so as I have herd\nYour tale, bot it were ansuerd,    2150\nI were mochel forto blame.\nMi wo to you is bot a game,\nThat fielen noght of that I fiele;\nThe fielinge of a mannes Hiele\nMai noght be likned to the Herte:\nI mai noght, thogh I wolde, asterte,\nAnd ye be fre from al the peine\nOf love, wherof I me pleigne.\nIt is riht esi to comaunde;\nThe hert which fre goth on the launde    2160\nNot of an Oxe what him eileth;\nIt falleth ofte a man merveileth\nOf that he seth an other fare,\nBot if he knewe himself the fare,\nAnd felt it as it is in soth,\nHe scholde don riht as he doth,\nOr elles werse in his degre:\nFor wel I wot, and so do ye,\nThat love hath evere yit ben used,\nSo mot I nedes ben excused.    2170\nBot, fader, if ye wolde thus\nUnto Cupide and to Venus\nBe frendlich toward mi querele,\nSo that myn herte were in hele\nOf love which is in mi briest,\nI wot wel thanne a betre Prest\nWas nevere mad to my behove.\nBot al the whiles that I hove\nIn noncertein betwen the tuo,\nAnd not if I to wel or wo    2180\nSchal torne, that is al my drede,\nSo that I not what is to rede.\nBot for final conclusion\nI thenke a Supplicacion\nWith pleine wordes and expresse\nWryte unto Venus the goddesse,\nThe which I preie you to bere\nAnd bringe ayein a good ansuere.\nTho was betwen mi Prest and me\nDebat and gret perplexete:    2190\nMi resoun understod him wel,\nAnd knew it was sothe everydel\nThat he hath seid, bot noght forthi\nMi will hath nothing set therby.\nFor techinge of so wis a port\nIs unto love of no desport;\nYit myhte nevere man beholde\nReson, wher love was withholde,\nThei be noght of o governance.\nAnd thus we fellen in distance,    2200\nMi Prest and I, bot I spak faire,\nAnd thurgh mi wordes debonaire\nThanne ate laste we acorden,\nSo that he seith he wol recorden\nTo speke and stonde upon mi syde\nTo Venus bothe and to Cupide;\nAnd bad me wryte what I wolde,\nAnd seith me trewly that he scholde\nMi lettre bere unto the queene.\nAnd I sat doun upon the grene    2210\nFulfilt of loves fantasie,\nAnd with the teres of myn ije\nIn stede of enke I gan to wryte\nThe wordes whiche I wolde endite\nUnto Cupide and to Venus,\nAnd in mi lettre I seide thus.\nThe wofull peine of loves maladie,\nAyein the which mai no phisique availe,\nMin herte hath so bewhaped with sotie,\nThat wher so that I reste or I travaile,    2220\nI finde it evere redy to assaile\nMi resoun, which that can him noght defende:\nThus seche I help, wherof I mihte amende.\nFerst to Nature if that I me compleigne,\nTher finde I hou that every creature\nSom time ayer hath love in his demeine,\nSo that the litel wrenne in his mesure\nHath yit of kinde a love under his cure;\nAnd I bot on desire, of which I misse:\nAnd thus, bot I, hath every kinde his blisse.    2230\nThe resoun of my wit it overpasseth,\nOf that Nature techeth me the weie\nTo love, and yit no certein sche compasseth\nHou I schal spede, and thus betwen the tweie\nI stonde, and not if I schal live or deie.\nFor thogh reson ayein my will debate,\nI mai noght fle, that I ne love algate.\nUpon miself is thilke tale come,\nHou whilom Pan, which is the god of kinde,\nWith love wrastlede and was overcome:    2240\nFor evere I wrastle and evere I am behinde,\nThat I no strengthe in al min herte finde,\nWherof that I mai stonden eny throwe;\nSo fer mi wit with love is overthrowe.\nWhom nedeth help, he mot his helpe crave,\nOr helpeles he schal his nede spille:\nPleinly thurghsoght my wittes alle I have,\nBot non of hem can helpe after mi wille;\nAnd als so wel I mihte sitte stille,\nAs preie unto mi lady eny helpe:    2250\nThus wot I noght wherof miself to helpe.\nUnto the grete Jove and if I bidde,\nTo do me grace of thilke swete tunne,\nWhich under keie in his celier amidde\nLith couched, that fortune is overrunne,\nBot of the bitter cuppe I have begunne,\nI not hou ofte, and thus finde I no game;\nFor evere I axe and evere it is the same.\nI se the world stonde evere upon eschange,\nNou wyndes loude, and nou the weder softe;    2260\nI mai sen ek the grete mone change,\nAnd thing which nou is lowe is eft alofte;\nThe dredfull werres into pes fulofte\nThei torne; and evere is Danger in o place,\nWhich wol noght change his will to do me grace.\nBot upon this the grete clerc Ovide,\nOf love whan he makth his remembrance,\nHe seith ther is the blinde god Cupide,\nThe which hath love under his governance,\nAnd in his hond with many a fyri lance    2270\nHe woundeth ofte, ther he wol noght hele;\nAnd that somdiel is cause of mi querele.\nOvide ek seith that love to parforne\nStant in the hond of Venus the goddesse,\nBot whan sche takth hir conseil with Satorne,\nTher is no grace, and in that time, I gesse,\nBegan mi love, of which myn hevynesse\nIs now and evere schal, bot if I spede:\nSo wot I noght miself what is to rede.\nForthi to you, Cupide and Venus bothe,    2280\nWith al myn hertes obeissance I preie,\nIf ye were ate ferste time wrothe,\nWhan I began to love, as I you seie,\nNou stynt, and do thilke infortune aweie,\nSo that Danger, which stant of retenue\nWith my ladi, his place mai remue.\nO thou Cupide, god of loves lawe,\nThat with thi Dart brennende hast set afyre\nMin herte, do that wounde be withdrawe,\nOr yif me Salve such as I desire:    2290\nFor Service in thi Court withouten hyre\nTo me, which evere yit have kept thin heste,\nMai nevere be to loves lawe honeste.\nO thou, gentile Venus, loves queene,\nWithoute gult thou dost on me thi wreche;\nThou wost my peine is evere aliche grene\nFor love, and yit I mai it noght areche:\nThis wold I for my laste word beseche,\nThat thou mi love aquite as I deserve,\nOr elles do me pleinly forto sterve.    2300\nWhanne I this Supplicacioun\nWith good deliberacioun,\nIn such a wise as ye nou wite,\nHadde after min entente write\nUnto Cupide and to Venus,\nThis Prest which hihte Genius\nIt tok on honde to presente,\nOn my message and forth he wente\nTo Venus, forto wite hire wille.\nAnd I bod in the place stille,    2310\nAnd was there bot a litel while,\nNoght full the montance of a Mile,\nWhan I behield and sodeinly\nI sih wher Venus stod me by.\nSo as I myhte, under a tre\nTo grounde I fell upon mi kne,\nAnd preide hire forto do me grace:\nSche caste hire chiere upon mi face,\nAnd as it were halvinge a game\nSche axeth me what is mi name.    2320\n\u201cMa dame,\u201d I seide, \u201cJohn Gower.\u201d\n\u201cNow John,\u201d quod sche, \u201cin my pouer\nThou most as of thi love stonde;\nFor I thi bille have understonde,\nIn which to Cupide and to me\nSomdiel thou hast compleigned thee,\nAnd somdiel to Nature also.\nBot that schal stonde among you tuo,\nFor therof have I noght to done;\nFor Nature is under the Mone    2330\nMaistresse of every lives kinde,\nBot if so be that sche mai finde\nSom holy man that wol withdrawe\nHis kindly lust ayein hir lawe;\nBot sielde whanne it falleth so,\nFor fewe men ther ben of tho,\nBot of these othre ynowe be,\nWhiche of here oghne nycete\nAyein Nature and hire office\nDeliten hem in sondri vice,    2340\nWherof that sche fulofte hath pleigned,\nAnd ek my Court it hath desdeigned\nAnd evere schal; for it receiveth\nNon such that kinde so deceiveth.\nFor al onliche of gentil love\nMi court stant alle courtz above\nAnd takth noght into retenue\nBot thing which is to kinde due,\nFor elles it schal be refused.\nWherof I holde thee excused,    2350\nFor it is manye daies gon,\nThat thou amonges hem were on\nWhich of my court hast ben withholde;\nSo that the more I am beholde\nOf thi desese to commune,\nAnd to remue that fortune,\nWhich manye daies hath the grieved.\nBot if my conseil mai be lieved,\nThou schalt ben esed er thou go\nOf thilke unsely jolif wo,    2360\nWherof thou seist thin herte is fyred:\nBot as of that thou hast desired\nAfter the sentence of thi bille,\nThou most therof don at my wille,\nAnd I therof me wole avise.\nFor be thou hol, it schal suffise:\nMi medicine is noght to sieke\nFor thee and for suche olde sieke,\nNoght al per chance as ye it wolden,\nBot so as ye be reson scholden,    2370\nAcordant unto loves kinde.\nFor in the plit which I thee finde,\nSo as mi court it hath awarded,\nThou schalt be duely rewarded;\nAnd if thou woldest more crave,\nIt is no riht that thou it have.\u201d\nVenus, which stant withoute lawe\nIn noncertein, bot as men drawe\nOf Rageman upon the chance,\nSche leith no peis in the balance,    2380\nBot as hir lyketh forto weie;\nThe trewe man fulofte aweie\nSche put, which hath hir grace bede,\nAnd set an untrewe in his stede.\nLo, thus blindly the world sche diemeth\nIn loves cause, as tome siemeth:\nI not what othre men wol sein,\nBot I algate am so besein,\nAnd stonde as on amonges alle\nWhich am out of hir grace falle:    2390\nIt nedeth take no witnesse,\nFor sche which seid is the goddesse,\nTo whether part of love it wende,\nHath sett me for a final ende\nThe point wherto that I schal holde.\nFor whan sche hath me wel beholde,\nHalvynge of scorn, sche seide thus:\n\u201cThou wost wel that I am Venus,\nWhich al only my lustes seche;\nAnd wel I wot, thogh thou beseche    2400\nMi love, lustes ben ther none,\nWhiche I mai take in thi persone;\nFor loves lust and lockes hore\nIn chambre acorden neveremore,\nAnd thogh thou feigne a yong corage,\nIt scheweth wel be the visage\nThat olde grisel is no fole:\nThere ben fulmanye yeres stole\nWith thee and with suche othre mo,\nThat outward feignen youthe so    2410\nAnd ben withinne of pore assay.\nMin herte wolde and I ne may\nIs noght beloved nou adayes;\nEr thou make eny suche assaies\nTo love, and faile upon the fet,\nBetre is to make a beau retret;\nFor thogh thou myhtest love atteigne,\nYit were it bot an ydel peine,\nWhan that thou art noght sufficant\nTo holde love his covenant.    2420\nForthi tak hom thin herte ayein,\nThat thou travaile noght in vein,\nWherof my Court may be deceived.\nI wot and have it wel conceived,\nHou that thi will is good ynowh;\nBot mor behoveth to the plowh,\nWherof the lacketh, as I trowe:\nSo sitte it wel that thou beknowe\nThi fieble astat, er thou beginne\nThing wher thou miht non ende winne.    2430\nWhat bargain scholde a man assaie,\nWhan that him lacketh forto paie?\nMi Sone, if thou be wel bethoght,\nThis toucheth thee; foryet it noght:\nThe thing is torned into was;\nThat which was whilom grene gras,\nIs welked hey at time now.\nForthi mi conseil is that thou\nRemembre wel hou thou art old.\u201d\nWhan Venus hath hir tale told,    2440\nAnd I bethoght was al aboute,\nTho wiste I wel withoute doute,\nThat ther was no recoverir;\nAnd as a man the blase of fyr\nWith water quencheth, so ferd I;\nA cold me cawhte sodeinly,\nFor sorwe that myn herte made\nMi dedly face pale and fade\nBecam, and swoune I fell to grounde.\nAnd as I lay the same stounde,    2450\nNe fully quik ne fully ded,\nMe thoghte I sih tofor myn hed\nCupide with his bowe bent,\nAnd lich unto a Parlement,\nWhich were ordeigned for the nones,\nWith him cam al the world at ones\nOf gentil folk that whilom were\nLovers, I sih hem alle there\nForth with Cupide in sondri routes.\nMin yhe and as I caste aboutes,    2460\nTo knowe among hem who was who,\nI sih wher lusty Youthe tho,\nAs he which was a Capitein,\nTofore alle othre upon the plein\nStod with his route wel begon,\nHere hevedes kempt, and therupon\nGarlandes noght of o colour,\nSome of the lef, some of the flour,\nAnd some of grete Perles were;\nThe newe guise of Beawme there,    2470\nWith sondri thinges wel devised,\nI sih, wherof thei ben queintised.\nIt was al lust that thei with ferde,\nTher was no song that I ne herde,\nWhich unto love was touchende;\nOf Pan and al that was likende\nAs in Pipinge of melodie\nWas herd in thilke compaignie\nSo lowde, that on every side\nIt thoghte as al the hevene cride    2480\nIn such acord and such a soun\nOf bombard and of clarion\nWith Cornemuse and Schallemele,\nThat it was half a mannes hele\nSo glad a noise forto hiere.\nAnd as me thoghte, in this manere\nAl freissh I syh hem springe and dance,\nAnd do to love her entendance\nAfter the lust of youthes heste.\nTher was ynowh of joie and feste,    2490\nFor evere among thei laghe and pleie,\nAnd putten care out of the weie,\nThat he with hem ne sat ne stod.\nAnd overthis I understod,\nSo as myn Ere it myhte areche,\nThe moste matiere of her speche\nWas al of knyhthod and of Armes,\nAnd what it is to ligge in armes\nWith love, whanne it is achieved.\nTher was Tristram, which was believed    2500\nWith bele Ysolde, and Lancelot\nStod with Gunnore, and Galahot\nWith his ladi, and as me thoghte,\nI syh wher Jason with him broghte\nHis love, which that Creusa hihte,\nAnd Hercules, which mochel myhte,\nWas ther berende his grete Mace,\nAnd most of alle in thilke place\nHe peyneth him to make chiere\nWith Eolen, which was him diere.    2510\nThese\u00fcs, thogh he were untrewe\nTo love, as alle wommen knewe,\nYit was he there natheles\nWith Phedra, whom to love he ches:\nOf Grece ek ther was Thelamon,\nWhich fro the king Lamenedon\nAt Troie his doghter refte aweie,\nEseonen, as for his preie,\nWhich take was whan Jason cam\nFro Colchos, and the Cite nam    2520\nIn vengance of the ferste hate;\nThat made hem after to debate,\nWhan Priamus the newe toun\nHath mad. And in avisioun\nMe thoghte that I sih also\nEctor forth with his brethren tuo;\nHimself stod with Pantaselee,\nAnd next to him I myhte se,\nWher Paris stod with faire Eleine,\nWhich was his joie sovereine;    2530\nAnd Troilus stod with Criseide,\nBot evere among, althogh he pleide,\nBe semblant he was hevy chiered,\nFor Diomede, as him was liered,\nCleymeth to ben his parconner.\nAnd thus full many a bacheler,\nA thousend mo than I can sein,\nWith Yowthe I sih ther wel besein\nForth with here loves glade and blithe.\nAnd some I sih whiche ofte sithe    2540\nCompleignen hem in other wise;\nAmong the whiche I syh Narcise\nAnd Piramus, that sory were.\nThe worthy Grek also was there,\nAchilles, which for love deide:\nAgamenon ek, as men seide,\nAnd Menelay the king also\nI syh, with many an other mo,\nWhich hadden be fortuned sore\nIn loves cause.\nAnd overmore    2550\nOf wommen in the same cas,\nWith hem I sih wher Dido was,\nForsake which was with Enee;\nAnd Phillis ek I myhte see,\nWhom Demephon deceived hadde;\nAnd Adriagne hir sorwe ladde,\nFor These\u00fcs hir Soster tok\nAnd hire unkindely forsok.\nI sih ther ek among the press\nCompleignende upon Hercules    2560\nHis ferste love Deyanire,\nWhich sette him afterward afyre:\nMedea was there ek and pleigneth\nUpon Jason, for that he feigneth,\nWithoute cause and tok a newe;\nSche seide, \u201cFy on alle untrewe!\u201d\nI sih there ek Deijdamie,\nWhich hadde lost the compaignie\nOf Achilles, whan Diomede\nTo Troie him fette upon the nede.    2570\nAmong these othre upon the grene\nI syh also the wofull queene\nCleopatras, which in a Cave\nWith Serpentz hath hirself begrave\nAlquik, and so sche was totore,\nFor sorwe of that sche hadde lore\nAntonye, which hir love hath be:\nAnd forth with hire I sih Tisbee,\nWhich on the scharpe swerdes point\nFor love deide in sory point;    2580\nAnd as myn Ere it myhte knowe,\nSche seide, \u201cWo worthe alle slowe!\u201d\nThe pleignte of Progne and Philomene\nTher herde I what it wolde mene,\nHow Tere\u00fcs of his untrouthe\nUndede hem bothe, and that was routhe;\nAnd next to hem I sih Canace,\nWhich for Machaire hir fader grace\nHath lost, and deide in wofull plit.\nAnd as I sih in my spirit,    2590\nMe thoghte amonges othre thus\nThe doghter of king Priamus,\nPolixena, whom Pirrus slowh,\nWas there and made sorwe ynowh,\nAs sche which deide gulteles\nFor love, and yit was loveles.\nAnd forto take the desport,\nI sih there some of other port,\nAnd that was Circes and Calipse,\nThat cowthen do the Mone eclipse,    2600\nOf men and change the liknesses,\nOf Artmagique Sorceresses;\nThei hielde in honde manyon,\nTo love wher thei wolde or non.\nBot above alle that ther were\nOf wommen I sih foure there,\nWhos name I herde most comended:\nBe hem the Court stod al amended;\nFor wher thei comen in presence,\nMen deden hem the reverence,    2610\nAs thogh they hadden be goddesses,\nOf al this world or Emperesses.\nAnd as me thoghte, an Ere I leide,\nAnd herde hou that these othre seide,\n\u201cLo, these ben the foure wyves,\nWhos feith was proeved in her lyves:\nFor in essample of alle goode\nWith Mariage so thei stode,\nThat fame, which no gret thing hydeth,\nYit in Cronique of hem abydeth.\u201d    2620\nPenolope that on was hote,\nWhom many a knyht hath loved hote,\nWhil that hire lord Ulixes lay\nFull many a yer and many a day\nUpon the grete Siege of Troie:\nBot sche, which hath no worldes joie\nBot only of hire housebonde,\nWhil that hir lord was out of londe,\nSo wel hath kept hir wommanhiede,\nThat al the world therof tok hiede,    2630\nAnd nameliche of hem in Grece.\nThat other womman was Lucrece,\nWif to the Romain Collatin;\nAnd sche constreigned of Tarquin\nTo thing which was ayein hir wille,\nSche wolde noght hirselven stille,\nBot deide only for drede of schame\nIn keping of hire goode name,\nAs sche which was on of the beste.\nThe thridde wif was hote Alceste,    2640\nWhich whanne Ametus scholde dye\nUpon his grete maladye,\nSche preide unto the goddes so,\nThat sche receyveth al the wo\nAnd deide hirself to yive him lif:\nLo, if this were a noble wif.\nThe ferthe wif which I ther sih,\nI herde of hem that were nyh\nHou sche was cleped Alcione,\nWhich to Seyix hir lord al one    2650\nAnd to nomo hire body kepte;\nAnd whan sche sih him dreynt, sche lepte\nInto the wawes where he swam,\nAnd there a Sefoul sche becam,\nAnd with hire wenges him bespradde\nFor love which to him sche hadde.\nLo, these foure were tho\nWhiche I sih, as me thoghte tho,\nAmong the grete compaignie\nWhich Love hadde forto guye:    2660\nBot Youthe, which in special\nOf Loves Court was Mareschal,\nSo besy was upon his lay,\nThat he non hiede where I lay\nHath take. And thanne, as I behield,\nMe thoghte I sih upon the field,\nWhere Elde cam a softe pas\nToward Venus, ther as sche was.\nWith him gret compaignie he ladde,\nBot noght so manye as Youthe hadde:    2670\nThe moste part were of gret Age,\nAnd that was sene in the visage,\nAnd noght forthi, so as thei myhte,\nThei made hem yongly to the sihte:\nBot yit herde I no pipe there\nTo make noise in mannes Ere,\nBot the Musette I myhte knowe,\nFor olde men which souneth lowe,\nWith Harpe and Lute and with Citole.\nThe hovedance and the Carole,    2680\nIn such a wise as love hath bede,\nA softe pas thei dance and trede;\nAnd with the wommen otherwhile\nWith sobre chier among thei smyle,\nFor laghtre was ther non on hyh.\nAnd natheles full wel I syh\nThat thei the more queinte it made\nFor love, in whom thei weren glade.\nAnd there me thoghte I myhte se\nThe king David with Bersabee,    2690\nAnd Salomon was noght withoute;\nPassende an hundred on a route\nOf wyves and of Concubines,\nJuesses bothe and Sarazines,\nTo him I sih alle entendant:\nI not if he was sufficant,\nBot natheles for al his wit\nHe was attached with that writ\nWhich love with his hond enseleth,\nFro whom non erthly man appeleth.    2700\nAnd overthis, as for a wonder,\nWith his leon which he put under,\nWith Dalida Sampson I knew,\nWhos love his strengthe al overthrew.\nI syh there Aristotle also,\nWhom that the queene of Grece so\nHath bridled, that in thilke time\nSche made him such a Silogime,\nThat he foryat al his logique;\nTher was non art of his Practique,    2710\nThurgh which it mihte ben excluded\nThat he ne was fully concluded\nTo love, and dede his obeissance.\nAnd ek Virgile of aqueintance\nI sih, wher he the Maiden preide,\nWhich was the doghter, as men seide,\nOf themperour whilom of Rome;\nSortes and Plato with him come,\nSo dede Ovide the Poete.\nI thoghte thanne how love is swete,    2720\nWhich hath so wise men reclamed,\nAnd was miself the lasse aschamed,\nOr forto lese or forto winne\nIn the meschief that I was inne:\nAnd thus I lay in hope of grace.\nAnd whan thei comen to the place\nWher Venus stod and I was falle,\nThese olde men with o vois alle\nTo Venus preiden for my sake.\nAnd sche, that myhte noght forsake    2730\nSo gret a clamour as was there,\nLet Pite come into hire Ere;\nAnd forth withal unto Cupide\nSche preith that he upon his side\nMe wolde thurgh his grace sende\nSom confort, that I myhte amende,\nUpon the cas which is befalle.\nAnd thus for me thei preiden alle\nOf hem that weren olde aboute,\nAnd ek some of the yonge route,    2740\nOf gentilesse and pure trouthe\nI herde hem telle it was gret routhe,\nThat I withouten help so ferde.\nAnd thus me thoghte I lay and herde.\nCupido, which may hurte and hele\nIn loves cause, as for myn hele\nUpon the point which him was preid\nCam with Venus, wher I was leid\nSwounende upon the grene gras.\nAnd, as me thoghte, anon ther was    2750\nOn every side so gret presse,\nThat every lif began to presse,\nI wot noght wel hou many score,\nSuche as I spak of now tofore,\nLovers, that comen to beholde,\nBot most of hem that weren olde:\nThei stoden there at thilke tyde,\nTo se what ende schal betyde\nUpon the cure of my sotie.\nTho myhte I hiere gret partie    2760\nSpekende, and ech his oghne avis\nHath told, on that, an other this:\nBot among alle this I herde,\nThei weren wo that I so ferde,\nAnd seiden that for no riote\nAn old man scholde noght assote;\nFor as thei tolden redely,\nTher is in him no cause why,\nBot if he wolde himself benyce;\nSo were he wel the more nyce.    2770\nAnd thus desputen some of tho,\nAnd some seiden nothing so,\nBot that the wylde loves rage\nIn mannes lif forberth non Age;\nWhil ther is oyle forto fyre,\nThe lampe is lyhtly set afyre,\nAnd is fulhard er it be queynt,\nBot only if it be som seint,\nWhich god preserveth of his grace.\nAnd thus me thoghte, in sondri place    2780\nOf hem that walken up and doun\nTher was diverse opinioun:\nAnd for a while so it laste,\nTil that Cupide to the laste,\nForth with his moder full avised,\nHath determined and devised\nUnto what point he wol descende.\nAnd al this time I was liggende\nUpon the ground tofore his yhen,\nAnd thei that my desese syhen    2790\nSupposen noght I scholde live;\nBot he, which wolde thanne yive\nHis grace, so as it mai be,\nThis blinde god which mai noght se,\nHath groped til that he me fond;\nAnd as he pitte forth his hond\nUpon my body, wher I lay,\nMe thoghte a fyri Lancegay,\nWhich whilom thurgh myn herte he caste,\nHe pulleth oute, and also faste    2800\nAs this was do, Cupide nam\nHis weie, I not where he becam,\nAnd so dede al the remenant\nWhich unto him was entendant,\nOf hem that in Avision\nI hadde a revelacion,\nSo as I tolde now tofore.\nBot Venus wente noght therfore,\nNe Genius, whiche thilke time\nAbiden bothe faste byme.    2810\nAnd sche which mai the hertes bynde\nIn loves cause and ek unbinde,\nEr I out of mi trance aros,\nVenus, which hield a boiste clos,\nAnd wolde noght I scholde deie,\nTok out mor cold than eny keie\nAn oignement, and in such point\nSche hath my wounded herte enoignt,\nMy temples and my Reins also.\nAnd forth withal sche tok me tho    2820\nA wonder Mirour forto holde,\nIn which sche bad me to beholde\nAnd taken hiede of that I syhe;\nWherinne anon myn hertes yhe\nI caste, and sih my colour fade,\nMyn yhen dymme and al unglade,\nMi chiekes thinne, and al my face\nWith Elde I myhte se deface,\nSo riveled and so wo besein,\nThat ther was nothing full ne plein,    2830\nI syh also myn heres hore.\nMi will was tho to se nomore\nOutwith, for ther was no plesance;\nAnd thanne into my remembrance\nI drowh myn olde daies passed,\nAnd as reson it hath compassed,\nI made a liknesse of miselve\nUnto the sondri Monthes twelve,\nWherof the yeer in his astat\nIs mad, and stant upon debat,    2840\nThat lich til other non acordeth.\nFor who the times wel recordeth,\nAnd thanne at Marche if he beginne,\nWhan that the lusti yeer comth inne,\nTil Augst be passed and Septembre,\nThe myhty youthe he may remembre\nIn which the yeer hath his deduit\nOf gras, of lef, of flour, of fruit,\nOf corn and of the wyny grape.\nAnd afterward the time is schape    2850\nTo frost, to Snow, to Wind, to Rein,\nTil eft that Mars be come ayein:\nThe Wynter wol no Somer knowe,\nThe grene lef is overthrowe,\nThe clothed erthe is thanne bare,\nDespuiled is the Somerfare,\nThat erst was hete is thanne chele.\nAnd thus thenkende thoghtes fele,\nI was out of mi swoune affraied,\nWherof I sih my wittes straied,    2860\nAnd gan to clepe hem hom ayein.\nAnd whan Resoun it herde sein\nThat loves rage was aweie,\nHe cam to me the rihte weie,\nAnd hath remued the sotie\nOf thilke unwise fantasie,\nWherof that I was wont to pleigne,\nSo that of thilke fyri peine\nI was mad sobre and hol ynowh.\nVenus behield me than and lowh,    2870\nAnd axeth, as it were in game,\nWhat love was. And I for schame\nNe wiste what I scholde ansuere;\nAnd natheles I gan to swere\nThat be my trouthe I knew him noght;\nSo ferr it was out of mi thoght,\nRiht as it hadde nevere be.\n\u201cMi goode Sone,\u201d tho quod sche,\n\u201cNow at this time I lieve it wel,\nSo goth the fortune of my whiel;    2880\nForthi mi conseil is thou leve.\u201d\n\u201cMa dame,\u201d I seide, \u201cbe your leve,\nYe witen wel, and so wot I,\nThat I am unbehovely\nYour Court fro this day forth to serve:\nAnd for I may no thonk deserve,\nAnd also for I am refused,\nI preie you to ben excused.\nAnd natheles as for the laste,\nWhil that my wittes with me laste,    2890\nTouchende mi confession\nI axe an absolucion\nOf Genius, er that I go.\u201d\nThe Prest anon was redy tho,\nAnd seide, \u201cSone, as of thi schrifte\nThou hast ful pardoun and foryifte;\nForyet it thou, and so wol I.\u201d\n\u201cMin holi fader, grant mercy,\u201d\nQuod I to him, and to the queene\nI fell on knes upon the grene,    2900\nAnd tok my leve forto wende.\nBot sche, that wolde make an ende,\nAs therto which I was most able,\nA Peire of Bedes blak as Sable\nSche tok and heng my necke aboute;\nUpon the gaudes al withoute\nWas write of gold, Por reposer.\n\u201cLo,\u201d thus sche seide, \u201cJohn Gower,\nNow thou art ate laste cast,\nThis have I for thin ese cast,    2910\nThat thou nomore of love sieche.\nBot my will is that thou besieche\nAnd preie hierafter for the pes,\nAnd that thou make a plein reles\nTo love, which takth litel hiede\nOf olde men upon the nede,\nWhan that the lustes ben aweie:\nForthi to thee nys bot o weie,\nIn which let reson be thi guide;\nFor he may sone himself misguide,    2920\nThat seth noght the peril tofore.\nMi Sone, be wel war therfore,\nAnd kep the sentence of my lore\nAnd tarie thou mi Court nomore,\nBot go ther vertu moral duelleth,\nWher ben thi bokes, as men telleth,\nWhiche of long time thou hast write.\nFor this I do thee wel to wite,\nIf thou thin hele wolt pourchace,\nThou miht noght make suite and chace,    2930\nWher that the game is nought pernable;\nIt were a thing unresonable,\nA man to be so overseie.\nForthi tak hiede of that I seie;\nFor in the lawe of my comune\nWe be noght schape to comune,\nThiself and I, nevere after this.\nNow have y seid al that ther is\nOf love as for thi final ende:\nAdieu, for y mot fro the wende.\u201d    2940\nAnd with that word al sodeinly,\nEnclosid in a sterred sky,\nVenus, which is the qweene of love,\nWas take in to hire place above,\nMore wiste y nought wher sche becam.\nAnd thus my leve of hire y nam,\nAnd forth with al the same tide\nHire prest, which wolde nought abide,\nOr be me lief or be me loth,\nOut of my sighte forth he goth,    2950\nAnd y was left with outen helpe.\nSo wiste I nought wher of to yelpe,\nBot only that y hadde lore\nMy time, and was sori ther fore.\nAnd thus bewhapid in my thought,\nWhan al was turnyd in to nought,\nI stod amasid for a while,\nAnd in my self y gan to smyle\nThenkende uppon the bedis blake,\nAnd how they weren me betake,    2960\nFor that y schulde bidde and preie.\nAnd whanne y sigh non othre weie\nBot only that y was refusid,\nUnto the lif which y hadde usid\nI thoughte nevere torne ayein:\nAnd in this wise, soth to seyn,\nHomward a softe pas y wente,\nWher that with al myn hol entente\nUppon the point that y am schryve\nI thenke bidde whil y live.    2970\nHe which withinne daies sevene\nThis large world forth with the hevene\nOf his eternal providence\nHath mad, and thilke intelligence\nIn mannys soule resonable\nHath schape to be perdurable,\nWherof the man of his feture\nAbove alle erthli creature\nAftir the soule is immortal,\nTo thilke lord in special,    2980\nAs he which is of alle thinges\nThe creatour, and of the kynges\nHath the fortunes uppon honde,\nHis grace and mercy forto fonde\nUppon my bare knes y preie,\nThat he this lond in siker weie\nWol sette uppon good governance.\nFor if men takyn remembrance\nWhat is to live in unite,\nTher ys no staat in his degree    2990\nThat noughte to desire pes,\nWith outen which, it is no les,\nTo seche and loke in to the laste,\nTher may no worldes joye laste.\nFerst forto loke the Clergie,\nHem oughte wel to justefie\nThing which belongith to here cure,\nAs forto praie and to procure\nOure pes toward the hevene above,\nAnd ek to sette reste and love    3000\nAmong ous on this erthe hiere.\nFor if they wroughte in this manere\nAftir the reule of charite,\nI hope that men schuldyn se\nThis lond amende.\nAnd ovyr this,\nTo seche and loke how that it is\nTouchende of the chevalerie,\nWhich forto loke, in som partie\nIs worthi forto be comendid,\nAnd in som part to ben amendid,    3010\nThat of here large retenue\nThe lond is ful of maintenue,\nWhich causith that the comune right\nIn fewe contrees stant upright.\nExtorcioun, contekt, ravine\nWithholde ben of that covyne,\nAldai men hierin gret compleignte\nOf the desease, of the constreignte,\nWher of the poeple is sore oppressid:\nGod graunte it mote be redressid.    3020\nFor of knyghthode thordre wolde\nThat thei defende and kepe scholde\nThe comun right and the fraunchise\nOf holy cherche in alle wise,\nSo that no wikke man it dere,\nAnd ther fore servith scheld and spere:\nBot for it goth now other weie,\nOure grace goth the more aweie.\nAnd forto lokyn ovyrmore,\nWher of the poeple pleigneth sore,    3030\nToward the lawis of oure lond,\nMen sein that trouthe hath broke his bond\nAnd with brocage is goon aweie,\nSo that no man can se the weie\nWher forto fynde rightwisnesse.\nAnd if men sechin sikernesse\nUppon the lucre of marchandie,\nCompassement and tricherie\nOf singuler profit to wynne,\nMen seyn, is cause of mochil synne,    3040\nAnd namely of divisioun,\nWhich many a noble worthi toun\nFro welthe and fro prosperite\nHath brought to gret adversite.\nSo were it good to ben al on,\nFor mechil grace ther uppon\nUnto the Citees schulde falle,\nWhich myghte availle to ous alle,\nIf these astatz amendid were,\nSo that the vertus stodyn there    3050\nAnd that the vices were aweie:\nMe thenkth y dorste thanne seie,\nThis londis grace schulde arise.\nBot yit to loke in othre wise,\nTher is a stat, as ye schul hiere,\nAbove alle othre on erthe hiere,\nWhich hath the lond in his balance:\nTo him belongith the leiance\nOf Clerk, of knyght, of man of lawe;\nUndir his hond al is forth drawe    3060\nThe marchant and the laborer;\nSo stant it al in his power\nOr forto spille or forto save.\nBot though that he such power have,\nAnd that his myghtes ben so large,\nHe hath hem nought withouten charge,\nTo which that every kyng ys swore:\nSo were it good that he ther fore\nFirst un to rightwisnesse entende,\nWherof that he hym self amende    3070\nToward his god and leve vice,\nWhich is the chief of his office;\nAnd aftir al the remenant\nHe schal uppon his covenant\nGoverne and lede in such a wise,\nSo that ther be no tirandise,\nWherof that he his poeple grieve,\nOr ellis may he nought achieve\nThat longith to his regalie.\nFor if a kyng wol justifie    3080\nHis lond and hem that beth withynne,\nFirst at hym self he mot begynne,\nTo kepe and reule his owne astat,\nThat in hym self be no debat\nToward his god: for othre wise\nTher may non erthly kyng suffise\nOf his kyngdom the folk to lede,\nBot he the kyng of hevene drede.\nFor what kyng sett hym uppon pride\nAnd takth his lust on every side    3090\nAnd wil nought go the righte weie,\nThough god his grace caste aweie\nNo wondir is, for ate laste\nHe schal wel wite it mai nought laste,\nThe pompe which he secheth here.\nBot what kyng that with humble chere\nAftir the lawe of god eschuieth\nThe vices, and the vertus suieth,\nHis grace schal be suffisant\nTo governe al the remenant    3100\nWhich longith to his duite;\nSo that in his prosperite\nThe poeple schal nought ben oppressid,\nWherof his name schal be blessid,\nFor evere and be memorial.\nAnd now to speke as in final,\nTouchende that y undirtok\nIn englesch forto make a book\nWhich stant betwene ernest and game,\nI have it maad as thilke same    3110\nWhich axe forto ben excusid,\nAnd that my bok be nought refusid\nOf lered men, whan thei it se,\nFor lak of curiosite:\nFor thilke scole of eloquence\nBelongith nought to my science,\nUppon the forme of rethoriqe\nMy wordis forto peinte and pike,\nAs Tullius som tyme wrot.\nBot this y knowe and this y wot,    3120\nThat y have do my trewe peyne\nWith rude wordis and with pleyne,\nIn al that evere y couthe and myghte,\nThis bok to write as y behighte,\nSo as siknesse it soffre wolde;\nAnd also for my daies olde,\nThat y am feble and impotent,\nI wot nought how the world ys went.\nSo preye y to my lordis alle\nNow in myn age, how so befalle,    3130\nThat y mot stonden in here grace:\nFor though me lacke to purchace\nHere worthi thonk as by decerte,\nYit the symplesse of my poverte\nDesireth forto do plesance\nTo hem undir whos governance\nI hope siker to abide.\nBut now uppon my laste tide\nThat y this book have maad and write,\nMy muse doth me forto wite,    3140\nAnd seith it schal be for my beste\nFro this day forth to take reste,\nThat y nomore of love make,\nWhich many an herte hath overtake,\nAnd ovyrturnyd as the blynde\nFro reson in to lawe of kynde;\nWher as the wisdom goth aweie\nAnd can nought se the ryhte weie\nHow to governe his oghne estat,\nBot everydai stant in debat    3150\nWithinne him self, and can nought leve.\nAnd thus forthy my final leve\nI take now for evere more,\nWithoute makynge any more,\nOf love and of his dedly hele,\nWhich no phisicien can hele.\nFor his nature is so divers,\nThat it hath evere som travers\nOr of to moche or of to lite,\nThat pleinly mai noman delite,    3160\nBot if him faile or that or this.\nBot thilke love which that is\nWithinne a mannes herte affermed,\nAnd stant of charite confermed,\nSuch love is goodly forto have,\nSuch love mai the bodi save,\nSuch love mai the soule amende,\nThe hyhe god such love ous sende\nForthwith the remenant of grace;\nSo that above in thilke place    3170\nWher resteth love and alle pes,\nOure joie mai ben endeles.\n_Explicit iste liber, qui transeat, obsecro liber,\nVt sine liuore vigeat lectoris in ore.\nQui sedet in scannis celi det vt ista lohannis\nPerpetuis annis stet pagina grata Britannis,\nDerbeie Comiti, recolunt quem laude periti,\nVade liber purus, sub eo requiesce futurus._\n[End of CONFESSIO AMANTIS]", "source_dataset": "gutenberg", "source_dataset_detailed": "gutenberg -  Confessio Amantis\n"},
{"source_document": "", "creation_year": 1388, "culture": " English\n", "content": "GOWER, VOLUME 1 ***\n    Transcriber\u2019s Notes\n    Obvious typographical errors in punctuation have been silently\n    corrected.\n    These typos were corrected:\n      page    321 - corrected \u201cplu8\u201d to \u201cplus\u201d\n      page    379 - corrected placement of hyphen and \u201cr\u201d from\n                        cionis priuilegio supe-\u201d\n                        cionis priuilegio super\u201d\n      page    414 - corrected \u201cTwelth\u201d to \u201cTwelfth\u201d\n      line  11556 - corrected \"d ela\" to \"de la\"\n    All other spelling and punctuation remains unchanged.\n    Italics are represented thus _italic_, superscripts thus y^n, bold thus\n  THE COMPLETE WORKS\n  OF\n  JOHN GOWER\n  _G. C. MACAULAY_\n  THE FRENCH WORKS\n  HENRY FROWDE, M.A.\n  PUBLISHER TO THE UNIVERSITY OF OXFORD\n  [Illustration]\n  LONDON, EDINBURGH, AND NEW YORK\n[Illustration: CAMB. UNIV. MS. ADD. 3035 (UPPER PORTION F. 149^{ro})]\n  THE COMPLETE WORKS\n  OF\n  JOHN GOWER\n  _EDITED FROM THE MANUSCRIPTS\n  WITH INTRODUCTIONS, NOTES, AND GLOSSARIES_\n  BY\n  G. C. MACAULAY, M.A.\n  FORMERLY FELLOW OF TRINITY COLLEGE, CAMBRIDGE\n  THE FRENCH WORKS\n  Oxford\n  AT THE CLARENDON PRESS\n  Oxford\n  PRINTED AT THE CLARENDON PRESS\n  BY HORACE HART, M.A.\n  PRINTER TO THE UNIVERSITY\nPREFACE\nThe publication of this book may most conveniently be explained by a\nshort account of the circumstances which brought it about.\nWhile engaged some years ago in studying the Chaucer manuscripts in the\nBodleian Library, I incidentally turned my attention also to those of\nthe _Confessio Amantis_. The unsatisfactory character of the existing\neditions of that poem was sufficiently well known, and it was generally\nrecognized that the printed text could not safely be referred to by\nphilologists, except so far as those small portions were concerned\nwhich happened to have been published from a good manuscript by Mr. A.\nJ. Ellis in his _Early English Pronunciation_; so that, in spite of the\nacknowledged importance of the book in the history of the development\nof standard literary English, it was practically useless for linguistic\nstudies. I was struck by the excellence of the authorities for its\ntext which existed at Oxford, and on further investigation I convinced\nmyself that it was here that the much needed new edition could best be\nproduced. Accordingly I submitted to the Delegates of the University\nPress a proposal to edit the _Confessio Amantis_, and this proposal\nthey accepted on the condition that I would undertake to edit also the\nother works, chiefly in French and Latin, of the same author, expressly\ndesiring that the _Speculum Meditantis_, which I had lately identified\nwhile searching the Cambridge libraries for copies of the _Confessio\nAmantis_, should be included in the publication. To this condition I\nassented with some hesitation, which was due partly to my feeling that\nthe English text was the only one really needed, and partly to doubts\nabout my own competence to edit the French.\nConsidering, however, the extent to which the writings of this author\nin various languages illustrate one another, the help which is to be\nderived from the French works in dealing with the Romance element\nin the English not only of Gower, but also of Chaucer and other\nwriters of the time, and the clearer view of the literary position\nof the _Confessio Amantis_ which is gained by approaching it from\nthe French side, I am now disposed to think that the Delegates were\nright in desiring a complete edition; and as for my own competence\nas an editor, I can only say that I have learnt much since I first\nundertook the work, and I have the satisfaction of knowing that I\nhave avoided many errors into which I should once have fallen. For\nthe faults that remain (I speak now of the contents of the present\nvolume) I ask the indulgence of those who are more competent Romance\nscholars than myself, on the ground that it was clearly desirable\nunder the circumstances that the French and the English should have\nthe same editor. Moreover, I may fairly claim to have given faithful\nand intelligible texts, and if I have gone wrong in other respects, it\nhas been chiefly because I have wished to carry out the principle of\ndealing with all difficulties fairly, rather than passing them over\nwithout notice.\nThe English works will occupy the second and third volumes of this\nedition. From what has been said it will be understood that to publish\na correct text of the _Confessio Amantis_ has been throughout the main\nobject. For this the materials are so excellent, though hitherto almost\ncompletely neglected, that we may with some confidence claim that\nthe work is now presented almost exactly as it left the hand of the\nauthor, and that a higher degree of security has been attained about\nthe details of form and orthography than is possible (for example) in\nregard to any part of the writings of Chaucer. It is evident, if this\nbe so, that the text must have a considerable value for students of\nMiddle English, and none the less because it is here accompanied by a\ncomplete glossary. Besides this, the meaning of the text has been made\nclear, where necessary, by explanation and illustration, and above\nall by improved punctuation, and the sources of the stories and the\nliterary connexions of the work generally have been traced as far as\npossible.\nIn the edition of the _Vox Clamantis_, which with the other Latin\nWorks will form the fourth volume of this edition, the most important\nnew contribution, besides the account of the various manuscripts, is\nperhaps the view presented of the author\u2019s political development,\nas shown in the successive variations of the text. The historical\nreferences generally, both in this work and in the _Cronica\nTripertita_, have been compared with the accounts given of the same\nevents by other contemporary writers. This volume will also contain a\nstatement of such facts as it is possible to gather with regard to the\nlife of the author.\nTo a great extent this edition breaks fresh ground, and there are\nunfortunately but few direct obligations to be acknowledged to former\nworkers in precisely the same field. At the same time the very greatest\nhelp is afforded to the editor of Gower by the work that has been done\nupon Chaucer and other fourteenth-century writers both by societies and\nindividuals, work for which in this country Dr. Furnivall and Professor\nSkeat, and on the Continent Professor ten Brink, are perhaps most\nlargely responsible.\nMuch of my work has been done in the Bodleian Library and with Bodleian\nmanuscripts, and I should like to acknowledge the courtesy which I have\nalways received there from the Librarian. My thanks are also due to\nthe Librarians of those Colleges, both at Oxford and Cambridge, which\npossess Gower manuscripts, and to Dr. Young of the Hunterian Museum,\nGlasgow, for the trouble which they have taken in giving me facilities\nfor the use of their books, and especially to the Cambridge University\nLibrarian, Mr. Jenkinson, for assistance of various kinds in connexion\nwith the manuscript of the _Mirour de l\u2019Omme_. I am obliged to the\nProvost and Fellows of Trinity College, Dublin, for the loan of their\nmanuscript of the _Vox Clamantis_, and to several private owners, the\nDuke of Sutherland, the Marquess of Salisbury, the Marquess of Bute,\nthe Earl of Ellesmere, Lord Middleton, and J. H. Gurney, Esq., for\nhaving allowed me to make use of their manuscripts.\nFinally, my thanks are due to the Delegates of the Oxford University\nPress for having undertaken the publication of a book which can hardly\nbe very profitable, and for the consideration which they have shown for\nme in the course of my work.\n  OXFORD, 1899.\nCONTENTS\n  TRAITI\u00c9 POUR ESSAMPLER LES AMANTZ MARIETZ      379\nINTRODUCTION\nFrom a statement in Latin which is found in many of the Gower\nmanuscripts, and undoubtedly proceeds from the author himself, we learn\nthat the poet desired to rest his fame upon three principal works, the\nfirst in French, the second in Latin, and the third in English. These\nare the three volumes which, lying one upon another, form a pillow for\nthe poet\u2019s effigy in the church of Saint Saviour, Southwark, where he\nwas buried. They are known by the Latin names, _Speculum Meditantis_,\n_Vox Clamantis_, _Confessio Amantis_, but the first of the three has\nuntil recently been looked upon as lost. In addition there are minor\npoems in each of the three languages, among which are two series of\nFrench balades. It will be my duty afterwards to prove the identity\nof the _Mirour de l\u2019Omme_ printed in this volume with our author\u2019s\nearliest principal work, commonly known as _Speculum Meditantis_, but\nnamed originally _Speculum Hominis_; in the mean time I shall ask leave\nto assume this as proved, in order that a general view may be taken of\nGower\u2019s French writings before we proceed to the examination of each\nparticular work.\nThe Anglo-Norman[A] literature, properly so called, can hardly be\nsaid to extend beyond the limits of the fourteenth century, and these\ntherefore are among its latest productions. The interest of this\nliterature in itself and its importance with a view to the Romance\nelement in the English language have been adequately recognized within\nrecent years, though the number of literary texts printed is still\ntoo small. It is unnecessary therefore to do more here than to call\nattention to the special position occupied by the works published in\nthis volume, and the interest attaching to them, first on their own\nmerits, then on account of the period to which they belong and the\nauthor from whom they proceed, and lastly from the authenticity and\ncorrectness of the manuscripts which supply us with their text.\nAs regards the work which occupies the greater part of the present\nvolume, it would be absurd to claim for it a high degree of literary\nmerit, but it is nevertheless a somewhat noticeable and interesting\nperformance. The all-embracing extent of its design, involving a\ncomplete account not only of the moral nature of Man, but of the\nprinciples of God\u2019s dealings with the world and with the human race,\nis hardly less remarkable than the thoroughness with which the scheme\nis worked out in detail and the familiarity with the Scriptures which\nthe writer constantly displays. He has a far larger conception of his\nsubject as a whole than other authors of \u2018Specula\u2019 or classifiers\nof Vices and Virtues which the age produced. Compare the _Mirour de\nl\u2019Omme_ with such works as the _Speculum Vitae_ or the _Manuel des\nPechiez_, and we shall be struck not only with the greater unity of its\nplan, but also with its greater comprehensiveness, while at the same\ntime, notwithstanding its oppressive lengthiness, it has in general a\nflavour of literary style to which most other works of the same class\ncan lay no claim. Though intended, like the rest, for edification, it\ndoes not aim at edification alone: by the side of the moralist there is\noccasionally visible also a poet. This was the work upon which Gower\u2019s\nreputation rested when Chaucer submitted _Troilus_ to his judgement,\nand though he may have been indulging his sense of humour in making\nGower one of the correctors of his version of that--\n  De Tro\u00fflus et de la belle\n  Creseide,\u2019\nwhich the moralist had thought only good enough for the indolent\nworshipper to dream of in church (_Mir._ 5253), yet the dedication must\nhave been in part at least due to respect for the literary taste of the\npersons addressed.\nIf however we must on the whole pronounce the literary value of the\n_Speculum Meditantis_ to be small, the case is quite different with\nregard to the _Balades_, that is to say, the collection of about fifty\nlove-poems which is found in the Trentham manuscript. These will be\ndiscussed in detail later, and reasons will be given for assigning them\nto the later rather than to the earlier years of the poet\u2019s life. Here\nit is enough to say that they are for the most part remarkably good,\nbetter indeed than anything of their kind which was produced in England\nat that period, and superior in my opinion to the balades of Granson,\n\u2018flour of hem that make in France,\u2019 some of which Chaucer translated.\nBut for the accident that they were written in French, this series\nof balades would have taken a very distinct place in the history of\nEnglish literature.\nThe period to which the _Speculum Meditantis_ belongs, about the\nbeginning of the last quarter of the fourteenth century, is that in\nwhich the fusion of French and English elements from which the later\nlanguage grew may be said to have been finally accomplished. Thanks to\nthe careful work of English and German philologists in recent years,\nthe process by which French words passed into the English language\nin the period from the beginning of the thirteenth to the end of the\nfourteenth century has been sufficiently traced, so far as regards the\nactual facts of their occurrence in English texts. Perhaps however\nthe real nature of the process has not been set forth with sufficient\nclearness. It is true that before the end of the reign of Edward III\nthe French element may be said to have been almost fully introduced\ninto the vocabulary; the materials lay ready for those writers, the\nWycliffite translators of the Bible, Chaucer, and Gower himself, who\nwere to give the stamp of their authority to the language which was\nto be the literary language of England. Nevertheless, French words\nwere still French for these writers, and not yet English; the fact\nthat the two languages were still used side by side, and that to\nevery Englishman of literary culture the form of French which existed\nin England was as a second mother tongue, long preserved a French\ncitizenship for the borrowed words. In the earlier part of this period\nthey came in simply as aliens, and their meaning was explained when\nthey were used, \u2018in _desperaunce_, that is in unhope and in unbileave,\u2019\n\u2018two _manere temptaciuns_, two kunne vondunges\u2019; and afterwards for\nlong, even though they had been repeatedly employed by English writers,\nthey were not necessarily regarded as English words, but when wanted\nthey were usually borrowed again from the original source, and so had\ntheir phonetic development in French rather than in English. When\ntherefore Anglo-Norman forms are to be cited for English etymology, it\nis evidently more reasonable that the philologist should look to the\nlatter half of the fourteenth century and give the form in which the\nword finally passed into the literary language, than to the time of the\nfirst appearance of the word in English, under a form corresponding\nperhaps to the Anglo-Norman of the thirteenth century, but different\nfrom that which it assumed in the later Anglo-Norman, and thence in\nEnglish. More precision in these citations is certainly to be desired,\neven though the time be past when etymologists were content to refer\nus vaguely to \u2018Old French,\u2019 meaning usually the sixteenth-century\nFrench of Cotgrave, when the form really required was of the fourteenth\ncentury and Anglo-Norman. It is not unreasonable to lay down the rule\nthat for words of Anglo-Norman origin which occur in the English\nliterary language of the Chaucer period, illustration of forms and\nmeanings must first be looked for in the Anglo-Norman texts of that\nperiod, since the standard writers, as we may call them, that is those\nwho contributed most to fix the standard of the language, in using\nthem had the Anglo-Norman of their own day before their minds and eyes\nrather than any of the obscure English books in various dialects,\nwhere the words in question may have been already used to supply the\ndefects of a speech which had lost its literary elements. Moreover,\ntheories as to the pronunciation of the English of Chaucer\u2019s day have\nbeen largely supported by reference to the supposed pronunciation of\nthe French words imported into English and the manner in which they are\nused in rhyme. Evidently in this case the reference ought to be to the\nAnglo-Norman speech of this particular period, in the form in which it\nwas used by those writers of English to whose texts we refer.\nBut this is not all: beside the question of language there is one\nof literary history. At the beginning of the fourteenth century\nAnglo-Norman literature had sunk into a very degraded condition.\nPierre de Peccham, William of Waddington, Pierre de Langtoft, and the\nauthors of the _Apocalypse_ and the _Descente de Saint Paul_ make the\nvery worst impression as versifiers upon their modern French critics,\nand it must be allowed that the condemnation is just. They have in\nfact lost their hold on all the principles of French verse, and their\nmetres are merely English in a French dress. Moreover, the English\nmetres which they resemble are those of the North rather than of the\nSouth. If we compare the octosyllables of the _Manuel des Pechiez_ with\nthose of the _Prick of Conscience_ we shall see that their principle\nis essentially the same, that of half-lines with two accents each,\nirrespective of the number of unaccented syllables, though naturally in\nEnglish the irregularity is more marked. The same may be said of Robert\nGrosseteste\u2019s verse a little earlier than this, e.g.\n  \u2018Deu nus doint de li penser,\n  De ky, par ki, en ki sunt\n  Trestuz li biens ki al mund sunt,\n  Deu le pere et deu le fiz\n  Et deu le seint esperiz,\n  Persones treis en trinit\u00e9\n  E un sul deu en unit\u00e9,\n  Sanz fin et sanz comencement,\u2019 &c.\nIt cannot be proved that all the writers of French whom I have named\nwere of the North, but it is certain that several of them were so,\nand it may well be that the French used in England was not really so\nuniform, \u2018univoca,\u2019 as it seemed to Higden, or at least that as the\nSouth of England had more metrical regularity in its English verse,\nwitness the octosyllables of _The Owl and the Nightingale_ in the\nthirteenth century, so also it retained more formal correctness in its\nFrench. However that may be, and whether it were by reason of direct\ncontinental influence or of the literary traditions of the South of\nEngland, it is certain that Gower represents a different school of\nversification from that of the writers whom we have mentioned, though\nhe uses the same (or nearly the same) Anglo-Norman dialect, and writes\nverse which, as we shall see, is quite distinguishable in rhythm from\nthat of the Continent. Thus we perceive that by the side of that\nreformation of English verse which was effected chiefly by Chaucer,\nthere is observable a return of Anglo-Norman verse to something of\nits former regularity, and this in the hands of the very man who has\ncommonly been placed by the side of Chaucer as a leader of the new\nschool of English poetry.\nIn what follows I shall endeavour to indicate those points connected\nwith versification and language which are suggested by a general view\nof Gower\u2019s French works. Details as to his management of particular\nmetres are reserved for consideration in connexion with the works in\nwhich they occur.\nGower\u2019s metre, as has already been observed, is extremely regular. He\ndoes not allow himself any of those grosser licences of suppression or\naddition of syllables which have been noticed in Anglo-Norman verse\nof the later period. Like William of Waddington, he apologizes for\nhis style on the ground that he is an Englishman, but in his case the\nplea is very much less needed. His rhyming also, after allowance has\nbeen made for a few well-established Anglo-Norman peculiarities, may\nbe said to be remarkably pure, more so in some respects than that of\nFr\u00e8re Angier, for example, who wrote at least a century and a half\nearlier and was a decidedly good versifier. It is true that, like\nother Anglo-Norman writers, he takes liberties with the forms of words\nin flexion in order to meet the requirements of his rhyme, but these\nmust be regarded as sins against grammar rather than against rhyme,\nand the French language in England had long been suffering decadence\nin this respect. Moreover, when we come to examine these vagaries, we\nshall find that they are by no means so wild in his case as they had\nbeen in that of some other writers, and that there is a good deal of\nmethod in the madness. The desired effect is attained principally by\ntwo very simple expedients. The first of these is a tolerably extensive\ndisregard of gender, adjectives being often used indifferently in the\nmasculine or the feminine form, according to convenience. Thus in the\n_Balades_[B] we have \u2018chose _humein_\u2019 xxiv. 3, but \u2018toute autre chose\nest _veine_\u2019 xxxiii. 2, \u2018ma fortune est _assis_\u2019 ix. 5, \u2018la fortune\nest _faili_\u2019 xx. 3, \u2018corps _humeine_\u2019 xiv. 1, \u2018l\u2019est\u00e9e vient _flori_\u2019\nii. 1, \u2018l\u2019est\u00e9e beal _flori_\u2019 xx. 2, but \u2018La cliere est\u00e9e\u2019 xxxii. 2,\nand the author says \u2018_ce_ (_ceo_) lettre\u2019 (ii. 4, iii. 4), or \u2018_ceste_\nlettre\u2019 (xv. 4), according as it suits his metre. Similarly in the\n_Mirour_ l. 92 ff.,\n  \u2018Siq\u2019en apres de celle issue,\n  Que de leur corps serroit _estrait_,\n  Soit restor\u00e9 q\u2019estoit _perdue_\u2019 &c.,\nfor _estraite_, _perdu_, l. 587 _hony_ for _honie_, 719 \u2018la Char\n_humein_,\u2019 911 _replenis_ for _replenies_, 1096 \u2018deinz son cuer\n_maliciouse_.\u2019 From the use of _du_, _au_ by our author nothing must\nbe inferred about gender, since they are employed indifferently for\nthe masculine or feminine combination, as well as for the simple\nprepositions _de_, _\u00e0_; and such forms as _celestial_, in _Bal. Ded._\ni. 1, _cordial_, _enfernals_, _mortals_, _Mir._ 717, 1011, 1014, are\nperhaps reminiscences of the older usage, though the inflected feminine\nis also found. The question of the terminations _\u00e9_, _\u00e9e_ will be dealt\nwith separately.\nNo doubt the feeling for gender had been to some extent worn away in\nEngland; nevertheless the measure in which this affects our author\u2019s\nlanguage is after all rather limited. A much more wide-reaching\nprinciple is that which has to do with the \u2018rule of _s_.\u2019 The old\nSystem of French noun inflexion had already been considerably broken up\non the Continent, and it would not have been surprising if in England\nit had altogether disappeared. In some respects however Anglo-Norman\nwas rather conservative of old forms, and our author is not only\nacquainted with the rule, but often shows a preference for observing\nit, where it is a matter of indifference in other respects. Rhyme\nhowever must be the first consideration, and a great advantage is\nobtained by the systematic combination of the older and the newer rule.\nThus the poet has it in his power either to use or to omit the _s_ of\ninflexion in the nominatives singular and plural of masculine nouns,\naccording as his rhymes may require, and a few examples will show what\nuse he makes of this licence. In _Bal. Ded._ i. 3 he describes himself\nas\n  \u2018Vostre Gower, q\u2019est trestout _vos soubgitz_,\u2019\nbut in rhyme with this the same form of inflexion stands for the plural\nsubject, \u2018u sont les _ditz floriz_,\u2019 and in xxvi. 1 he gives us nearly\nthe same expression, \u2018q\u2019est tout vostre _soubgit_,\u2019 without the\ninflexion. So in iv. 3 we have \u2018come _tes loials amis_\u2019 (sing. nom.),\nbut in the very same balade \u2018_ton ami_ serrai,\u2019 while in _Trait._ iii.\n3 we have the further development of _s_ in the oblique case of the\nsingular, \u2018Loiale amie avoec _loials amis_.\u2019 In _Bal._ xviii. 1 _menu_\nis apparently fem. pl. for _menues_, while _avenu_, rhyming with it,\nis nom. sing. masc.; but so also are _conuz_, _retenuz_, _venuz_, in\nxxxix, while _veeuz_ is sing. object., and in the phrase \u2018tout bien\nsont _contenuz_\u2019 there is a combination of the uninflected with the\ninflected form in the plural of the subject. Similarly in the _Mirour_\nwe have _principals_, _desloyals_, ll. 63, 70, as nom. sing., and so\n_governals_, _desloyals_ 627, 630, but _espirital_ 709, _principal_,\n_Emperial_, 961 ff., are forms used elsewhere for the same. Again as\nnom. sing. we have _rejo\u00efz_ 462, _ruez_, _honourez_, _malurez_ 544 ff.,\n&c., and as nom. plur. _enamour\u00e9_ 17, _retorn\u00e9_ 792, _mari\u00e9_ (f) 1010,\n_n\u00e9e_ 1017, _malur\u00e9_ 1128, _il_ 25064; but also _enamour\u00e9_ 220, _priv\u00e9_\n496, _men\u00e9_ 785, &c., as nom. singular, and _perturbez_, _tuez_, 3639\nff., _travaillez_, _abandonnez_, 5130 ff., as nom. plural: \u2018ce dist\n_ly sage_\u2019 1586, but \u2018il est _nounsages_\u2019 1754, and \u2018_Ly sages_ dist\u2019\n3925, _ly soverein_ 76, but _ly capiteins_ 4556, and so on. We also\nnote occasionally forms like that cited above from the _Traiti\u00e9_, where\nthe _s_ (or _z_) of the termination has no grammatical justification at\nall; e.g. _enginez_ 552, _confondus_ 1904, \u2018fort et _halteins_\u2019 (obj.)\n13024, cp. _offenduz_, _Bal._ xxxix. 2, and cases where the rules which\nproperly apply to masculine nouns only are extended to feminines, as in\n_perdice_ (pl.) 7831, _humilit\u00e9s_, _pit\u00e9s_ (sing.), 12499, 13902.\nBesides these two principal helps to rhyme the later Anglo-Norman\nversifier might occasionally fall back upon others. In so artificial\na language as that in which he wrote, evidently the older forms of\ninflexion might easily be kept up for literary purposes in verbs also,\nand used side by side with the later. Thus in the 1st pers. pl. of\nthe present tense we find _lison_ (_lisoun_) repeatedly in rhyme, and\noccasionally other similar forms, as _soion_ 18480. The 1st pers. sing.\nof the present tense of several strong verbs is inflected with or\nwithout _s_ at pleasure: thus from _dire_ we have _di_, _dy_, as well\nas _dis_; _faire_ gives _fai_ or _fais_; by the side of _suis_ (sum),\n_sui_ or _suy_ is frequently found; and similarly we have _croy_,\n_say_, _voi_. In the same part of first-conjugation verbs the atonic\nfinal _e_ is often dropped, as _pri_, _appell_, _mir_, _m\u2019esmai_,\n_suppli_. In the third person singular of the preterite of _i_ verbs\nthere is a variation in the ending between _-it_ (_-ist_) and _-i_\n(_-y_). Thus in one series of rhymes we have _nasquit_, _s\u2019esjo\u00eft_\n(in rhyme with _dit_, &c.), 268 ff., in another _s\u2019esjo\u00ff_, _chery_,\n_servi_ (in rhyme with _y_), 427 ff.; in one stanza _fu\u00fft_, _partist_,\n11416 ff., and in the next _respondi_, 11429; so _cha\u00eft_ (_cha\u00efst_)\nand _cha\u00ff_, _obe\u00eft_ and _obe\u00ef_, &c. It may be doubted also whether\nsuch words as _tesmoignal_, _surquidance_, _presumement_, _bestial_\n(as subst.), _relinquir_, &c., owe their existence to any better\ncause than the requirements of rhyme or metre. In introducing _ent_,\n11471, for the usual _en_ the poet has antiquity on his side: on the\nother hand when he writes _a_ repeatedly in rhyme for the Anglo-Norman\n_ad_ (which, except in these cases, is regularly used) he is no doubt\nlooking towards the \u2018French of Paris,\u2019 which naturally tended to impose\nitself on the English writers of French in the fourteenth century. By\nthe same rule he can say either _houre_ or _heure_, _flour_ or _fleur_,\n_crestre_ or _croistre_, _crere_ or _croire_; but on the whole it is\nrather surprising how little his language seems to have been affected\nby this influence.\nThe later Anglo-Norman treatment of the terminations _-\u00e9_ and _-\u00e9e_\nin past participles and in verbal substantives would seem to demand\nnotice chiefly in connexion with rhyme and metre, but it is really a\nquestion of phonology. The two terminations, as is well known, became\nidentified before the beginning of the fourteenth century, and it is\nneedless to quote examples to show that in Gower\u2019s metre and rhymes\n_-\u00e9e_ was equivalent to _-\u00e9_. The result of this phonetic change,\nconsisting in the absorption of the atonic vowel by the similar tonic\nwhich immediately preceded it, was that _-\u00e9_ and _-\u00e9e_ were written\nindiscriminately in almost all words with this ending, and that\nthe distinction between the masculine and feminine forms was lost\ncompletely in pronunciation and to a very great extent also in writing.\nFor example in _Mir._ 865 ff. we have rhyming together _degr\u00e9_,\n_mont\u00e9_ (fem.), _mu\u00e9_, _descolour\u00e9_ (fem.), _enbroud\u00e9_, _poudr\u00e9_ (fem.\nplur.); in 1705 ff. there is a series of rhymes in _-\u00e9e_, _bealpin\u00e9e_,\n_engalop\u00e9e_, _assembl\u00e9e_, _ascoult\u00e9e_ (pl.), _malsen\u00e9e_, _doubl\u00e9e_,\nall masculine except the substantive _assembl\u00e9e_; and in other stanzas\nthe endings are mixed up anyhow, so that we have _aisn\u00e9e_, _malur\u00e9_,\n244 f., both feminine, _men\u00e9_, _h\u00e9rit\u00e9e_, 922 f., the first feminine\nand the second masculine, _ymagin\u00e9e_, _adresc\u00e9e_, _Bal._ vi, both\nmasculine. In all Gower\u2019s French verse I can recall only three or\nfour instances where an atonic final _e_ of this kind is counted in\nthe metre: these are _a l\u00e9e chiere_, _ove l\u00e9e_ (_li\u00e9e_) _chiere_, _du\ncelestine_ 29390. In the last the author perhaps wrote _penseie_, as in\n14404, since the condition under which the sound of this _-e_ survived\nin Anglo-Norman was usually through the introduction of a parasitic\n_i_-sound, which acted as a barrier to prevent the absorption of the\nfinal vowel[D]. So _Mir._ 10117 we have a word _pareies_, in rhyme\nwith the substantives _pareies_ (walls), _veies_, &c., which I take to\nbe for _par\u00e9es_, fem. plur. of the participle, and in the same stanza\n_journeies_, a modification of _journ\u00e9es_: cp. _valeie_, _journeie_, in\nMiddle English.\nI proceed to note such further points of the Phonology as seem to be of\ninterest.\ni. French _e_, _ie_, from Lat. _a_, _\u0115_, in tonic syllables.\nThe French diphthong _ie_, from Lat. _a_ under the influence of\npreceding sound and from _\u0115_, was gradually reduced in Anglo-Norman\nto _\u1eb9_ (i.e. close _e_). Thus, while in the earliest writers _ie_\nis usually distinguished in rhyme from _e_, those of the thirteenth\ncentury no longer keep them apart. In the _Vie de S. Auban_ and the\nwritings of Fr\u00e8re Angier the distinction between verbs in _-er_\nand those in _-ier_ has been, at least to a great extent, lost:\ninfinitives and participles, &c., such as _enseign(i)er_, _bris(i)er_,\n_eshauc(i)er_, _mang(i)er_, _jug(i)\u00e9_, _less(i)\u00e9_, _dresc(i)\u00e9_,\n_sach(i)ez_, and substantives such as _cong(i)\u00e9_, _pecch(i)\u00e9_, rhyme\nwith those which have the (French) termination, _-er_, _-\u00e9_, _-ez_.\nAt the same time the noun termination _-ier_ comes to be frequently\nwritten _-er_, as in _aumosner_, _chevaler_, _dener_, _seculer_, &c.\n(beside _aumosnier_, _chevalier_, _denier_, _seculier_), and words\nwhich had _ie_ in the stem were often written with _e_, as _bref_,\n_chef_, _cher_, _pere_ (petram), _s\u00e9_, though the other forms _brief_,\n_chief_, _chier_, _piere_, _si\u00e9_, still continued to be used as\nalternatives in spelling[E]. It is certain that in the fourteenth\ncentury no practical distinction was made between the two classes of\nverbs that have been indicated: whether written _-ier_, _-i\u00e9_, _-iez_,\nor _-er_, _-\u00e9_, _-ez_, the verbal endings of which we have spoken\nrhymed freely with one another and with the similar parts of all verbs\nof the first conjugation, and the infinitives and past participles\nof all first-conjugation verbs rhymed with substantives ending in\n_-(i)er_, _-(i)\u00e9_, _-\u00e9_: thus _pecch\u00e9_, _enamour\u00e9_, _commenc\u00e9_,\n_bestialit\u00e9_, _Mir._ 16 ff., _resembl\u00e9_, _charg\u00e9_, _saintet\u00e9_, 1349,\n_corouci\u00e9_, _pi\u00e9e_, _degr\u00e9_, 5341, are good sets of rhymes, and so also\nare _deliter_, _seculer_, _plenier_, 27 ff., _coroucer_, _parler_,\n_mestier_, _seculier_, _considerer_, 649 ff., and _leger_, _archer_,\n_amender_, _comparer_, 2833 ff. The case is the same with words which\nhave the original (French) _ie_ in the stem, but notwithstanding the\nfact that the diphthong sound must have disappeared, the traditional\nspelling _ie_ held its ground by the side of the other, and even\nextended itself to some words which had never had the diphthong sound\nat all. Thus in the fourteenth century, and noticeably in Gower\u2019s\nworks, we meet with such forms as _clier_, _clief_, _mier_ (mare),\n_miere_ (matrem), _piere_ (patrem), _pier_ (parem), _prophiete_,\n_tiel_, &c., beside the normal forms _cler_, _clef_, _mer_, _mere_, &c.\nThis phenomenon, which has caused some difficulty, is to be accounted\nfor by the supposition that _ie_, having lost its value as a diphthong,\ncame to be regarded as a traditional symbol in many cases for long\nclosed _e_, and such words as rhymed on this sound were apt to become\nassimilated in spelling with those that originally had _ie_ and partly\npreserved it; thus _tel_ in rhyme with _ciel_, _fiel_, might easily\ncome to be written _tiel_, as _Mir._ 6685; _clere_, _pere_, rhyming\nwith _maniere_, _adversiere_, &c., might be written _cliere_, _piere_,\nas in _Mir._ 193 ff., merely for the sake of uniformity, and similarly\n_nef_ when in rhyme with _ch(i)ef_, _relief_, &c., sometimes\nmight take the form _nief_; and finally these spellings might become\nestablished independently, at least as alternatives, so that it was\nindifferent whether _labourer_, _seculer_, _bier_, or _labourier_,\n_seculier_, _ber_, stood as a rhyme sequence, whether _clere_, _appere_\nwas written or _cliere_, _appiere_. It may be noted that _pere_,\n_mere_, _frere_, belonged to this class and were rhymed with _\u1eb9_. They\nare absolutely separated in rhyme from _terre_, _guerre_, _enquere_,\n_affere_, _contrere_, &c. The adjective ending _-el_ rhymes with\n_-iel_ and often appears as _-iel_: so in 3733 ff. we have the rhymes\n_mortiel_, _Michel_, _fraternel_, _viel_, in 6685 ff., _desnaturel_,\n_ciel_, _fiel_, _espiritiel_, and in 14547 ff. _celestiel_, _mortiel_,\n_ciel_, _temporiel_, &c. Questions have been raised about the quality\nof the _e_ in this termination generally[F], but the evidence here is\ndecidedly in favour of _\u1eb9_, and the rhymes _bel_, _apell_, _flaiell_,\nare kept apart from this class. It must be observed however that _fel_\n(adj.), spelt also _feel_, appears in both classes, 4773, 5052. The\nvariation _-al_, which, as might be expected, is extremely common, is\nof course from Latin and gives no evidence as to the sound of _-el_,\nfrom which it is quite separate in rhyme. Before a nasal in verbs like\n_vient_, _tient_, _ie_ is regularly retained in writing, and these\nwords and their compounds rhyme among one another and with _crient_,\n_ghient_, _nient_, _fient_, &c. Naturally they are separated from the\n_\u0119_ of _aprent_, _commencement_, _sagement_, &c. The forms _ben_,\n_men_, _ren_, which occur for example in the _Vie de S. Gr\u00e9goire_\nfor _bien_, _mien_, _rien_, are not found in Gower. Finally it may\nbe noticed that beside _fiere_, _appiere_, _compiere_, from _ferir_,\n_apparer_, &c., we have _fere_, _appere_, _compere_, which in rhyme are\nas absolutely separated from _fere_ (= _faire_), _terre_, _requere_\n(inf.), as _fiert_, _piert_, _quiert_, &c., are from _apert_, _overt_,\n_pert_. More will have to be said on the subject of this _ie_ when we\nare confronted with Gower\u2019s use of it in English.\nii. French _ai_ in tonic syllables.\n(_a_) _ai_ before a nasal was in Anglo-Norman writing very commonly\nrepresented by _ei_. This is merely a question of spelling apparently,\nthe sound designated being the same in either case. Our author (or his\nscribe) had a certain preference for uniformity of appearance in each\nset of rhymes. Thus he gives us first _solein_, _plein_, _soverein_,\n_certein_, _mein_, _Evein_, in _Mir._ 73 ff., then _vain_, _grain_,\n_main_, _gain_, _pain_, _vilain_, 2199 ff.; or again _haltaines_,\n_paines_, _acompaines_, _compaines_, _restraines_, _certaines_, 603\nff., but _peine_, _constreine_, _vileine_, _peine_ (verb), _aleine_,\n_procheine_, 2029 ff. Sometimes however the two forms of spelling are\nintermixed, as _vein_, _pain_, _main_, &c., 16467 ff., or _meine_,\n_humeine_, _capitaine_, 759 ff. Some of the words in the _ai_ series,\nas _pain_, _gain_, _compaine_, are spelt with _ai_ only, but there\nare rhyme-sequences in _-ain_ without any of these words included, as\n6591 ff., _main_, _prochain_, _vilain_, _certain_, _vain_, _sain_;\nalso words with original French _ei_, such as _peine_, _constreine_,\n_restreines_, _enseigne_, _plein_ (plenus), _veine_ (vena), _meinz_\n(minus), _atteins_, _feinte_, _exteinte_, enter into the same class.\nThus we must conclude that before a nasal these two diphthongs were\ncompletely confused. It must be noted that the liquid sound of the\nnasal in such words as _enseigne_, _plaigne_, had been completely lost,\nbut the letter _g_ with which it was associated in French continued\nto be very generally written, and by the influence of these words _g_\nwas often introduced without justification into others. Thus we have\nthe rhymes _ordeigne_, _meine_, _semeigne_ (= _semaine_), _desdeigne_,\n_peine_, 2318 ff.; _peigne_ (= _peine_), _compleigne_, _pleine_,\n_meine_, _halteigne_, _atteigne_, in _Bal._ iii; while in _gaign_,\n_bargaign_, rhyming with _grain_, _prochain_, &c., _g_ is omitted\nat pleasure. Evidently in the Anglo-Norman of this period it had no\nphonetic value.\n(_b_) When not before a nasal, _ai_ and _ei_ do not interchange freely\nin this manner. Before _l_, _ll_, it is true, _ei_ has a tendency to\nbecome _ai_, as in _conseil consail_ (also _consal_), _consei(l)ler\nconsail(l)er_, _merveille mervaille_; also we have _contrefeite_,\n_souffreite_, 6305 ff., _eie_ for _aie_ (_avoir_), _eir_ for _air_\n13867, _gleyve_ 14072, _meistre_ 24714, _eide_ (_eyde_) for _aide_\nin the rubric headings, _paleis_ (_palois_) for _palais_, and _vois_\n(representing _veis_) sometimes for _vais_ (vado); also in ante-tonic\nsyllables, _cheitif_, _eiant_, _eysil_, _leiter_, _meisoun_,\n_meistrie_, _oreisoun_, _peisible_, _pleisir_, _seisine_, _veneisoun_,\nbeside _chaitif_, _allaiter_, _maisoun_, _maistrie_, _paisible_,\n_plaisir_, _saisine_. This change is much less frequent, especially\nin tonic syllables, than in some earlier texts, e.g. the _Vie de S.\nGr\u00e9goire_.\nThe Anglo-Norman reduction of the diphthong _ai_ and sometimes _ei_ to\n_e_, especially before _r_ and _s_, still subsists in certain words,\nthough the Continental French spelling is found by its side. Thus\nwe have _fere_, _affere_, _forsfere_, _mesfere_, _plere_, _trere_,\n_attrere_, _retrere_, _tere_, _debonere_, _contrere_, rhyming with\n_terre_, _guerre_, _quer(r)e_, &c.; also _mestre_, _nestre_, _pestre_,\nrhyming with _estre_, _prestre_; and _pes_, _fes_ (fascem), _fetz_,\n_mes_, _jammes_, _reles(s)_, in rhyme with _ades_, _pres_, _apres_,\n_deces(s)_, _Mo\u00ffses_, _dess_, _mess_, _confess_. (This series of\nrhymes, which has _\u0119_, is of course kept distinct from that which\nincludes the terminations _-\u00e9s_ (_-ez_) in participles, &c., and such\nwords as _\u00e9es_, _d\u00e9es_, _l\u00e9es_, _pr\u00e9es_, _asses_, _malf\u00e9s_, &c., which\nall have _\u1eb9_.) We find also _ese_ (with the alternative forms _aese_,\n_ease_, as well as _aise_), _frel_, _ele_, _megre_, _plee_ (_plai_,\n_plait_), _trete_, _vinegre_, and in ante-tonic syllables _appeser_,\n_enchesoun_, _esance_, _feture_, _lesser_, _mesoun_, _mestrie_,\n_phesant_, _pleder_, _plesance_, _plesir_, _sesoun_, _tresoun_,\n_treter_. In the case of many of these words the form with _ai_ is also\nused by our author, but the two modes of spelling are kept apart in\nrhymes (except l. 18349 ff., where we have _tere_, _terre_, _aquerre_,\n_faire_, _mesfaire_), so that _affere_, _attrere_, rhyme with _terre_,\nbut _affaire_, _attraire_, with _haire_, _esclaire_, _adversaire_,\nand, while _jammes_ is linked with _apres_, _ades_, _pes_, we find\n_jammais_ written when the rhyme is with _essais_, _lais_, _paix_. This\nmay be only due to the desire for uniformity in spelling, but there is\nsome reason to think that it indicates in these words an alternative\npronunciation.\nIt is to be observed that on the neutral ground of _e_ some words with\noriginal _ei_ meet those of which we have been speaking, in which _ai_\nwas reduced to _e_ in rather early Anglo-Norman times. Thus we have\n_crere_ rhyming with _terre_, _affere_, &c.; _crestre_, _acrestre_,\n_descrestre_, with _estre_, _nestre_; and _encres_, _descres_,\n_malves_, with _apres_, _pes_. These forms, which have descended to our\nauthor from his predecessors, are used by him side by side with the\n(later) French forms _croire_, _croistre_, _acroistre_, _descroistre_,\n_encrois_, _descrois_, and these alternative forms must undoubtedly\nbe separated from the others in sound as well as in spelling. This\nbeing so, it is not unreasonable to suppose that the case was the\nsame with the _ai_ words, and that in adopting the Continental French\nforms side by side with the others the writer was bringing in also the\nFrench diphthong sound, retaining however the traditional Anglo-Norman\npronunciation in both these classes of words where it happened to be\nmore convenient or to suit his taste better.\n(_c_) The French terminations _-aire_ and _-oire_, from Lat. _-arius_,\n_-oria_, _-orius_, are employed by Gower both in his French and\nEnglish works in their Continental forms, the older Anglo-Norman\n_-arie_, _-orie_, which passed into English, being hardly found in his\nwritings. The following are some of the words in question, most of\nwhich occur in the _Confessio Amantis_ in the same form: _adversaire_,\n_contraire_ (_contrere_), _doaire_, _essamplaire_, _lettuaire_,\n_necessaire_, _saintuaire_; _consistoire_, _Gregoire_, _histoire_,\n_memoire_, _purgatoire_, _victoire_. We have however exceptionally\n_rectorie_ 16136, accented to rhyme with _simonye_, and also (from\nLat. _-erium_) _misterie_ (by the side of _misteire_) accented on the\nante-penultimate.\niii. French _ei_ not before a nasal.\nThis diphthong, which appears usually as _ei_ in the Anglo-Norman\ntexts of the thirteenth century, is here regularly represented by _oi_\nand levelled, as in the French of the Continent, with original French\n_oi_. In its relations to _e_ and _ai_ it has already been spoken\nof; at present we merely note that the later French form is adopted\nby our author with some few exceptions both in stems and flexion.\nIsolated exceptions are _deis_ (debes) for _dois_, _heir_ by the side\nof _hoir_, _lampreie_, _malveis_ (also _malvois_, _malves_), _teille_,\nand _vei_ (vide) from _veoir_; also in verbs of the _-ceivre_ class\nand in derivatives from them it is often retained, as _resceivre_\n(but _re\u00e7oit_, _res\u00e7oivre_), _receipte_, _conceipt_ (also _con\u00e7oit_),\n_conceive_, _deceite_, &c. Under the influence of rhyme we have in\n6301 ff. _espleite_, _estreite_, _coveite_, rhyming with _deceite_,\n_contrefeite_, _souffreite_, and 10117 ff. _pareies_ (parietes),\n_veies_, _preies_, _moneies_ rhyming with _pareies_ and _journeies_\n(for _par\u00e9es_, _journ\u00e9es_); but elsewhere the forms are _exploite_,\n_estroite_, _covoite_, _voie_, _proie_, _monoie_, and, in general,\nAnglo-Norman forms such as _mei_, _rei_, _fei_, _treis_, _Engleis_,\nhave disappeared before the French _moi_, _roi_, _foy_, _trois_, &c.\nThe terminations of infinitives in _-eir_ have become _-oir_, except\nwhere the form has been reduced to that of the first conjugation; and\nthose of imperfects and conditionals (imperfects reduced all to one\nform) have regularly _oi_ instead of _ei_. There is no intermixture of\n_ei_ and _oi_ inflexions, such as we find in Angier, in the _Vie de\nS. Auban_, and in Bozon. In a few isolated instances we have _ai_ for\nthis _oi_ of inflexion, as _poait_ in _Mir._ 795, _solait_ 10605 &c.\n(which last seems to be sometimes present rather than imperf.), and\n_volait_ 13763. Also occasionally in other cases, as _curtais_, 5568,\nin rhyme with _mais_, _mesfais_, &c., elsewhere _curtois_, _array_,\n18964, rhyming with _nay_, _essay_, usually _arroy_, and _desplaie_,\n_manaie_, _Bal._ xxvii. 2, elsewhere _desploie_, _manoie_. There is\nhowever nothing like that wholesale use of _ai_ for _ei_ (_oi_) which\nis especially characteristic of Langtoft, who besides the inflexion in\n_-ait_ has (for example) _may_, _cray_, _ray_, for _moi_, _croy_, _roi_.\nIn ante-tonic syllables we may note the _ei_ of _benei\u00e7oun_,\n_freidure_, _leisir_ (usually _loisir_), _Malveisie_, _peitrine_ (also\n_poitrine_), _veisin_ (beside _voisin_), _veisdye_, &c., and _ai_ in\n_arraier_, _braier_.\niv. The diphthong _oe_ (_ue_) is written in a good many words, but it\nmay be doubted whether it had really the pronunciation of a diphthong.\nThe following list contains most of the words in which it is found\nin the tonic syllable: _avoec_, _boef_, _coecs_ (coquus), _coer_,\n_controeve_, _demoert_, _doel_, _joefne_, _moeble_, _moel_, _moet\nmoeve_ (from _movoir_), _moers moert moerge_ (from _morir_), _noeces_,\n_noef_, _noet_, _oef_, _oel_, _oeps_, _oevre_, _poeple_, _poes poet_,\n_proesme_, _soe_, _soeffre_, _soen_, _troeffe_, _troeve_, _voegle_,\n_voes_ (also _voels_), _voet_ (also _voelt_). In the case of many of\nthese there are variations of form to _o_, _u_, _ue_, or _ui_; thus\nwe have _cuer_ (the usual form in the _Mirour_), _controve_, _jofne_,\n_noces_, _owes_ (dissyll. as plur. of _oef_, also _oefs_, _oes_),\n_ovre_, _pueple_, _pus_ (also _puiss_), _puet_ (also _poot_), _prosme_,\n_sue_, _truffe_, _trove_, _volt_, and (before an original guttural)\n_nuit_, _oill_ (oculum). Two of these words, _cuer_ and _oel_, occur\nin rhyme, and they both rhyme with _\u1eb9_: _mortiel_, _oel_, _fraternel_,\n_viel_, 3733 ff., and _cuer_, _curer_, _primer_, 13129 ff., by which\nit would appear that in them at least the diphthong sound had been\nlost: cp. _suef_ in rhyme with _chief_, _relief_, _Bal._ L. 2. The\nsame rhyming of _cuer_ (_quer_) occurs in the _Vie de S. Auban_, in\nLangtoft and in Bozon (see M. Meyer\u2019s introduction to Bozon\u2019s _Contes\nMoraliz\u00e9s_). With _avoec_ we also find _aveoc_ and _avec_, _veot_\noccurs once for _voet_, and _illeoc_, _illeoque(s)_, are the forms used\nfrom Lat. _illuc_.\nv. French _\u1ecd_ (_eu_, _ou_) from Latin _\u014d_ (not before nasal).\nThe only cases that I propose to speak of here are the terminations\nof substantives and adjectives corresponding to the Latin _-orem_,\n_-osus_, or in imitation of these forms. Our author has here regularly\n_ou_; there is hardly a trace of the older forms in _-or_, _-ur_, and\n_-os_, _-us_, and surprisingly few accommodated to the Continental\n_-eur_ and _-eus_. The following are most of the words of this class\nwhich occur with the _-eur_, _-eus_, endings: _pescheur_ (piscatorem),\n_fleur_, _greigneur_, _honeur_, _meilleur_, _seigneur_ (usually\n_flour_, _greignour_, _honour_, _meillour_, _seignour_); _boscheus_,\n_honteus_ (usually _hontous_), _joyeuse_ (fem.) but _joyous_ (masc.),\n_oiceus_ (_oiseus_), _perceus_, _piteus_ (more often _pitous_). We\nhave also _blasphemus_, 2450, which may be meant for _blasphemous_,\nand _prodegus_, 8425 ff., which is perhaps merely the Latin word\n\u2018prodigus.\u2019 Otherwise the terminations are regularly _-our_, _-ous_,\nexcept where words in _-our_ vary to _-ure_, as _chalure_, for the sake\nof rhyme. The following are some of them, and it will be seen that\nthose which passed into the literary English of the fourteenth century\nfor the most part appeared there with the same forms of spelling as\nthey have here. Indeed not a few, especially of the _-ous_ class, have\ncontinued unchanged down to the present day.\nIn _-our_: _ardour_, _blanchour_, _brocour_, _chalour_ (also\n_chalure_), _colour_, _combatour_, _confessour_, _conquerour_,\n_correctour_, _currour_, _desirour_, _despisour_, _devorour_, _dolour_,\n_emperour_ (also _empereour_, _emperere_), _executour_, _favour_,\n_gouvernour_, _guerreiour_, _hisdour_, _honour_, _irrour_, _labour_,\n_langour_, _lecchour_ (also _lecchier_), _liquour_, _mockeour_,\n_palour_, _pastour_, _persecutour_, _portour_, _possessour_,\n_pourcha\u00e7our_ (also _pourchacier_), _priour_, _procurour_ (also\n_procurier_), _professour_, _proverbiour_ (_-ier_, _-er_), _questour_\n(_-ier_), _rancour_, _robbeour_, _seignour_, _senatour_, _supplantour_,\n_terrour_, _tricheour_, _valour_, _ven(e)our_, _venqueour_, _vigour_,\n_visitour_.\nIn _-ous_: _amorous_, _averous_, _bataillous_, _bountevous_,\n_busoignous_, _chivalerous_, _contagious_, _coragous_, _corou\u00e7ous_,\n_covoitous_, _dangerous_, _despitous_, _dolourous_, _enginous_,\n_envious_, _famous_, _fructuous_, _glorious_, _gracious_, _grevous_,\n_irrous_, _joyous_, _laborious_, _leccherous_, _litigious_,\n_malencolious_, _merdous_, _merveillous_, _orguillous_, _perilous_,\n_pitous_, _precious_, _presumptuous_, _ruinous_, _solicitous_,\n_tricherous_, _venimous_, _vergondous_, _vertuous_, _vicious_,\n_victorious_, _viscous_.\nvi. French _\u1ecd_ before nasal, Latin _\u014d_, _\u014f_, _u_.\n(_a_) Except where it is final, _on_ usually remains, whether followed\nby a dental or not. The tendency towards _ou_, which produced the\nmodern English _amount_, _account_, _abound_, _profound_, _announce_,\n&c., is here very slightly visible. Once _blounde_ occurs, in rhyme\nwith _monde_, _confonde_, &c., and we have also _rounge_ 2886 (_runge_\n3450) and _sounge_ 5604 (also _ronge_, _songe_), and in ante-tonic\nsyllables _bount\u00e9_, _bountevous_, _nouncier_ (also _noncier_),\n_plunger_ (also _plonger_), _sounger_, and words compounded with\n_noun_, as _nounsage_, _nouncertein_, &c. On the other hand _seconde_,\n_faconde_, _monde_, _abonde_, _rebonde_, _responde_, 1201 ff., _monde_\n(adj.), _bonde_, _redonde_, 4048 ff., _suronde_, _confonde_, 8199 ff.,\n_monde_, _onde_, _confonde_, 10838 ff., _amonte_, _honte_, _accompte_,\n_conte_, _surmonte_, _demonte_, 1501 ff. The _-ount_ termination in\nverbal inflexion, which is common in Bozon, _ount_, _sount_, _fount_,\n_dirrount_, &c., is not found here except in the Table of Contents.\n(_b_) When a word ends with the nasal, _-on_ is usually developed\ninto _-oun_. In Gower\u2019s French a large proportion of the words with\nthis ending have both forms (assuming always that the abbreviation\n_-o\u0305n\u0305_ is to be read _-oun_, a point which will be discussed\nhereafter), but _-oun_ is the more usual, especially perhaps in\nrhyme. The older Anglo-Norman _-un_ has completely disappeared. Words\nin _-oun_ and _-on_ rhyme freely with one another, but the tendency\nis towards uniformity, and at the same time there is apparently no\nrhyme sequence on the ending _-on_ alone. The words with which we\nhave to deal are, first, that large class of common substantives with\nterminations from Lat. _-onem_; secondly, a few outlandish proper\nnames, _e.g._ _Salomon_, _Simon_, _Pharaon_, _Pigmalion_, with which\nwe may class occasional verbal inflexions as _lison_, _soion_; and,\nthirdly, a certain number of other words, chiefly monosyllables, as\n_bo(u)n_, _doun_, _mo(u)n_, _no(u)n_ (= _non_), _noun_ (= _nom_),\n_reboun_, _renoun_, _so(u)n_ (pron.), _soun_ (subst.), _to(u)n_,\nalso _respoun_ (imperative). In the first and third class _-oun_\nis decidedly preferred, but in the second we regularly find _-on_,\nand it is chiefly when words of this class occur in the rhyme that\nvariations in the others are found in this position. Thus l. 409 ff.\nwe have the rhymes _noun_, _temptacioun_, _soun_, _resoun_, _baroun_,\n_garisoun_; 689 ff. _contemplacioun_, _tribulacioun_, _temptacioun_,\n_collacioun_, _delectacioun_, _elacioun_; so also in 1525 ff., and\neven when _Salomon_ comes in at ll. 1597 and 1669, all the other\nrhymes of these stanzas are _-oun_: _presumpcioun_, _respoun_,\n_resoun_, _noun_, _doun_, &c. At 2401 however we have _maison_, _noun_,\n_contradiccioun_, _lison_; 2787 _Salomon_, _le\u00e7on_, _enchesoun_,\n_resoun_; 4069 _noun_, _ten\u00e7on_, _compaignoun_, _feloun_, _Catoun_,\n_confessioun_; and similarly _fa\u00e7on_ 6108, _religion_ (with _lison_)\n7922, _lison_, _lion_, _giroun_, _enviroun_, _le\u00e7on_, _noun_, 16801\nff. (yet _lisoun_ is also found, 24526). On the whole, so far as the\nrhymes of the _Mirour_ are concerned, the conclusion must be that the\nuniformity is broken chiefly by the influence of those words which\nhave been noted as written always, or almost always, with _-on_. In\nthe _Balades_ and _Traiti\u00e9_, however, the two terminations are more\nequally balanced; for example in _Bal._ xxxv we find _convocacion_,\n_compaignon_, _comparison_, _regioun_, _noun_, _supplicacion_,\n_eleccion_, _condicioun_, &c., without any word of the class referred\nto, and _Traiti\u00e9_ xii has four rhymes in _-on_ against two in _-oun_.\nOn the whole I am disposed to think that it is merely a question of\nspelling, and it must be remembered that in the MSS. _-oun_ is very\nrarely written out in full, so that the difference between the two\nforms is very slight even in appearance.\nvii. The Central-French _u_ was apparently identified in sound with\n_eu_, and in some cases not distinguished from _ui_. The evidence of\nrhymes seems quite clear and consistent on this point. Such sequences\nas the following occur repeatedly: _abatu_, _pourveu_, _de\u00e7u_, _lieu_,\n_perdu_, _salu_, 315 ff.; _truis_, _perduz_, _Hebrus_, _us_, _jus_,\n_conclus_, 1657 ff.; _hebreu_, _feru_, _eeu_, _tenu_, _neveu_, _rendu_,\n4933 ff.; _plus_, _lieus_, _perdus_, _con\u00e7uz_, _huiss_, _truis_, 6723\nff.; _fu_, _lu_ (for _lieu_), _offendu_, _dieu_, in _Bal._ xviii;\nand with the ending _-ure_, _-eure_: _demeure_, _l\u2019eure_, _nature_,\n_verdure_, _desseure_, _mesure_, 937 ff.; _painture_, _demesure_,\n_aventure_, _jure_, _hure_, _controveure_, 1947 ff., &c. This being so,\nwe cannot be surprised at such forms as _hebru_ for _hebreu_, _lu_ for\n_lieu_, _fu_ for _feu_, _hure_, _demure_, _plure_, for the Continental\nFrench _heure_, _demeure_, _pleure_, or at the substitutions of _u_\nfor _ui_, or _ui_ for _u_ (_eu_), in _apar\u00e7ut apar\u00e7uit_, _huiss huss_,\n_plus pluis_, _pertuis pertus_, _puiss pus_, _construire construre_,\n_destruire destrure_, _estruis estrus_, _truis trieus_. As regards\nthe latter changes we may compare the various spellings of _fruit_,\n_bruit_, _suit_, _eschuie_, _suie_[G], in Middle English. It should\nbe mentioned however that _luy_ rhymes regularly with _-i_ (_-y_), as\n_chery_, _servi_, _dy_. In some cases also _ui_ interchanges with _oi_,\nas in _buiste_ beside _boiste_, _enpuisonner_ beside _poisoun_. This\nis often found in early Anglo-Norman and is exemplified in M.E. _buyle\nboyle_, _fuysoun foysoun_, _destroye destruien_. On this change and on\nthat between _ui_ and _u_ in Anglo-Norman see Koschwitz on the _Voyage\nde Charlemagne_, pp. 39, 40.\nviii. _aun_ occurs occasionally for _an_ final or before a consonant\ne.g. in _aun_ (annum) _Mir._ 6621, _Bal._ xxiii. 2, _saunt\u00e9(e)_ _Mir._\n_sufficaunce_, _Bal._ iv, _governaunce_, _fraunchise_, _fraunchement_,\nin the Table of Contents; but much more usually not, as _Alisandre_,\n_an_ (1932), _avant_, _dance_ (1697), _danger_, _danter_, _France_,\n_change_, _fiance_ (_Bal._ xiii. &c.), _lance_, _lande_, _pance_ (5522\n&c.), _sergant_, _sufficance_ (1738 &c.), _vante_, and in general the\nwords in _-ance_.\nix. Contraction or suppression of atonic vowels takes place in certain\ncases besides that of the termination _-\u00e9e_, which has already been\ndiscussed.\n(_a_) When atonic _e_ and another vowel or diphthong come together in a\nword they are usually contracted, as in _asseurer_, _commeu_, _eust_,\n_receu_, _veu_ (2387), _vir_ (for _ve\u00efr_), _Beemoth_, _beneur\u00e9_,\n_benoit_, _deesce_, _emperour_, _mirour_, _obeissance_, _ran\u00e7on_,\n_seur_, &c., but in many instances contraction does not take place, as\n_cheeu_, _eeu_, _veeu_, _ve\u00efr_, _veoir_, _empereour_ (23624), _le\u00ebsce_,\n_mireour_ (23551), _tricheour_, _venqueour_, _me\u00ebment_, &c.\n(_b_) In some words with _-ie_ termination the accent falls on the\nantepenultimate, and the _i_ which follows the tonic syllable is\nregularly slurred in the metre and sometimes not written. Such words\nare _accidie_, _contumelie_, _familie_, _misterie_, _perjurie_,\n_pluvie_, _remedie_, _vituperie_, and occasionally a verb, as\n_encordie_.\nThe following are examples of their metrical treatment:--\n  \u2018Des queux l\u2019un Vituperie ad noun,\u2019 2967;\n  \u2018Et sa familie et sa maisoun,\u2019 3916;\n  \u2018Car pluvie doit le vent su\u00efr,\u2019 4182;\n  \u2018Maint contumelie irrous atteint,\u2019 4312;\n  \u2018Perjurie, q\u2019ad sa foy perdu,\u2019 6409;\n  \u2018Qui pour mes biens m\u2019encordie et lie,\u2019 6958, &c.\nSeveral of these words are also written with the ending _-e_ for _-ie_,\nas _accide_, _famile_, _encorde_.\nSuch words are similarly treated in Gower\u2019s English lines, e.g.\n  \u2018And ek the god Mercurie also\u2019 (_Conf. Am._ i. 422);\ncp. Chaucer\u2019s usual treatment of words like _victorie_, _glorie_, which\nare not used in that form by Gower.\n(_c_) In _come_ (_comme_), _sicome_, and _ove_ the final _e_ never\ncounts as a syllable in the metre. They are sometimes written _com_\nand _ou_. In another word, _ore_, the syllable is often slurred, as\n_Bal._ xxviii. 1. So perhaps also _dame_ in _Mir._ 6733, 13514, 16579,\nx. The insertion of a parasitic _e_ in connexion with _r_, and\nespecially between _v_ and _r_, is a recognized feature of the\nAnglo-Norman dialect. Examples of this in our texts are _avera_,\n_devera_, _saveroit_, _coverir_, _deliverer_, _overir_, _vivere_,\n_livere_, _oevere_, _overage_, _povere_, _yvere_, &c. As a rule this\n_e_ is not sounded as a syllable in the metre, and in most of these\nwords there is an alternative spelling, e.g. _avra_, _savra_, _covrir_,\n_delivrer_, _ovrir_, _vivre_, _oevre_, &c., but it is not necessary to\nreduce them to this wherever the _e_ is mute. Less usually the syllable\ncounts in the verse, e.g. _overaigne_ in _Mir._ 3371, _overage_ 8914,\n_enyverer_ 16448, _avera_ 18532, _deveroit_, _beveroit_ in 20702 ff.\n_viverai_, _vivera_ in _Bal._ iv.* 1, _Mir._ 3879, _descoverir_ in\nxi. About the consonants not much need be said.\n(_a_) Initial _c_ before _a_ varies in some words with _ch_, as\n_caccher_, _caitif_, _camele_, _camp_, _carboun_, _castell_, _catell_,\nby the side of _chacer_, _chaitif_, _chameal_, _champ_, _charboun_,\n_chastel_, _chateaux_; cp. _acater_, _achater_. Before _e_, _i_, we\nfind sometimes an interchange of _c_ and _s_, as in _ce_ for _se_ in\n_Mir._ 1147, _Bal._ xviii. 3; _c\u2019il_ for _s\u2019il_ in _Mir._ 799 &c.; and,\non the other hand, _sent_ for _cent_ in _Bal._ xli. 2, _si_ for _ci_ in\nthe title of the _Cinkante Balades_, _sil_ for _cil_ in _Bal._ xlii.\n3, _sercher_ for _cercher_ in _Mir._ 712 &c., also _s_ for _sc_ in\n_septre_, _sintille_, and _sc_ for _s_ in _scilence_.\n(_b_) We find often _qant_, _qe_, _qelle_, _qanqe_, &c., for _quant_,\n_que_, &c., and, on the other hand, the spelling _quar_ for the more\nusual _car_. In words like _guaign_, _guaire_, _guaite_, _guarant_,\n_guarde_, _guarir_, _guaster_, _u_ is very frequently omitted before\n_a_, also occasionally before other vowels, as _gile_, 21394, for\n_guile_: _w_ is used in _warder_, _rewarder_, _way_.\n(_c_) The doubling of single consonants, especially _l_, _m_, _n_,\n_p_, _s_, is frequent and seems to have no phonetic significance.\nEspecially it is to be observed that _ss_ for _s_ at the end of a word\nmakes no difference to the quantity or quality of the syllable, thus,\nwhether the word be _deces_ or _decess_, _reles_ or _reless_, _engres_\nor _engress_, _bas_ or _bass_, _las_ or _lass_, _huiss_ or _huis_, the\npronunciation and the rhyme are the same. The final _s_ was sounded in\nboth cases, and not more when double than when single. The doubling of\n_r_ in futures and conditionals, as _serray_, _dirray_, &c., belongs to\nthe Norman dialect.\n(_d_) The final _s_ of inflexion is regularly replaced by _z_ after a\ndental, as _courtz_, _desfaitz_, _ditz_, _excellentz_, _fitz_, _fortz_,\n_regentz_, _seintz_, and frequently in past participles of verbs (where\nthere is an original dental), as _perturbez_, _enfanteez_, _rejo\u00efz_,\n_perduz_; but also elsewhere, especially with the termination _-able_,\nas _refusablez_, _delitablez_, in rhyme with _acceptables_. Sometimes\nhowever a dental drops out before _s_, as in _apers_, _desfais_, _dis_,\n_dolens_, _presens_. In all these cases however the difference is one\nof spelling only.\n(_e_) Lastly, notice may be directed to the mute consonants either\nsurviving in phonetic change or introduced into the spelling in\nimitation of the Latin form. The fourteenth century was a time when\nFrench writers and copyists were especially prone to the vice of\netymological spelling, and many forms both in French and English which\nhave been supposed to be of later date may be traced to this period. I\nshall point out some instances, etymological and other, most of which\noccur in rhyme.\nThus _b_ is mute in _doubte_ (also _doute_) rhyming with _boute_, and\nalso in _debte_ beside _dette_, _soubdeinement_ beside _soudeinement_,\n_p_ in _temps_, _accompte_, _corps_, _hanaps_, _descript_, rhyming\nwith _sens_, _honte_, _tors_, _pas_, _dit_, and in _deceipte_ beside\n_deceite_;\n_d_ before _s_ in _ribalds_ rhyming with _vassals_;\n_t_ before _z_ in such words as _fortz_, _courtz_, _certz_, _overtz_,\n_fitz_, _ditz_, _aletz_, _decretz_, rhyming with _tors_, _destours_,\n_vers_, _envers_, _sis_, _dignit\u00e9s_, _\u00e9es_;\n_s_ in such forms as _dist_, _promist_, _quidasmes_, &c., in rhyme\nwith _esjo\u00eft_, _espirit_, _dames_; possibly however the 3 pers. sing.\npret. of these verbs had an alternative pronunciation in which _s_ was\nsounded, for they several times occur in rhyme with _Crist_, and then\nare always written _-ist_, whereas at other times they vary this freely\nwith _-it_.\n_g_ in words like _baraign_, _pleigne_, _soveraigne_, rhyming with\n_gain_, _peine_;\n_c_ before _s_ in _clercs_ (also _clers_) rhyming with _vers_;\n_l_ in _almes_, _ascoulte_, _moult_, which rhyme with _fames_, _route_,\n_trestout_ and in _oultrage_, _estoultie_, beside _outrage_, _estoutie_.\nOn the other hand _v_ is sounded in the occasional form _escrivre_, the\nword being rhymed with _vivre_, in _Mir._ 6480.\nAs regards the Vocabulary, I propose to note a few points which are of\ninterest with reference chiefly to English Etymology, and for the rest\nthe reader is referred to the Glossary.\nA certain number of words will be found, in addition to those already\ncited in the remarks on Phonology, \u00a7 v, which appear in the French\nof our texts precisely as they stand in modern English, e.g. _able_,\n_annoy_, _archer_, _carpenter_, _claret_, _courser_, _dean_, _draper_,\n_ease_, _fee_, _haste_, _host_, _mace_, _mess_, _noise_, _soldier_,\n_suet_, _treacle_, _truant_, &c., not to mention \u2018mots savants\u2019 such as\n_abject_, _absent_, _official_, _parable_, and so on.\nThe doubling of consonants in accordance with Latin spelling in\n_accepter_, _accord_, _accuser_, _commander_, _commun_, &c., is already\ncommon in these texts and belongs to an earlier stage of Middle English\nthan is usually supposed.\n_ambicioun_: note the etymological meaning of this word in the _Mirour_.\n_appetiter_: Chaucer\u2019s verb should be referred directly to this French\nverb, and not to the English subst. _appetit_.\n_assalt_: usually _assaut_ in 14th cent. French and English.\n_audit_: the English word is probably from this French form, and not\ndirectly from Latin: the same remark applies to several other words, as\n_complet_, _concluder_, _curet_, _destitut_, _elat_, &c.\n_avouer_: in the sense of \u2018promise.\u2019\n_begant_, _beggerie_, _beguyner_, _beguinage_: see _New Eng. Dict._\nunder \u2018beg.\u2019 The use of _beguinage_ here as equivalent to _beggerie_ is\nconfirmatory of the Romance etymology suggested for the word: _begant_\nseems to presuppose a verb _beg(u)er_, a shorter form of _beguiner_;\ncp. _beguard_.\n_braier_, M.E. _brayen_, \u2018to bray in a mortar.\u2019 The continental form\nwas _breier_, Mod. _broyer_.\n_brusch_: the occurrence of this word in a sense which seems to\nidentify it with _brusque_ should be noted. The modern _brusque_\nis commonly said to have been introduced into French from Italy in\nthe 16th century. Caxton however in 1481 has _brussly_, apparently\nequivalent to \u2018brusquely\u2019; see _New Eng. Dict._\n_buillon_, in the sense of \u2018mint,\u2019 or \u2018melting-house,\u2019 is evidently\nthe same as \u2018bullion\u2019 in the Anglo-Norman statutes of Edward III (see\n_New Eng. Dict._). The form which we have here points very clearly to\nits derivation from the verb _builer_, \u2018boil,\u2019 as against the supposed\nconnexion with \u2018bulla.\u2019\n_chitoun_, \u2018kitten.\u2019 This is used also in Bozon\u2019s _Contes Moraliz\u00e9s_.\nIt seems more likely that the M.E. _kitoun_ comes from this form of\n_chatton_ with hardening of _ch_ to _k_ by the influence of _cat_, than\nthat it is an English \u2018kit\u2019 with a French suffix.\n_Civile_, i.e. \u2018civil law\u2019: cp. the use of the word as a name in _Piers\nPlowman_.\n_eneauer_, \u2018to wet,\u2019 supplies perhaps an etymology for the word\n_enewing_ or _ennuyng_ used by Lydgate and others as a term of\npainting, to indicate the laying on or gradation of tints in\nwater-colour, and illustrates the later Anglo-French words _enewer_,\n_enewage_, used apparently of shrinking cloth by wetting; see Godefroy\n(who however leaves them unexplained).\n_flaket_, the same as the M.E. _flakett_, _flacket_ (French\n_flaschet_). The form _flaquet_ is assumed as a Northern French word by\nthe _New Eng. Dict._, but not cited as occurring.\n_leisour_, as a variation of _loisir_, _leisir_.\n_lusard_: cp. _Piers Plowman_, B. xviii. 335.\n_menal_, _meynal_, adj. in the sense of \u2018subject.\u2019\n_nice_: note the development of sense from \u2018foolish,\u2019 _Mir._ 1331,\n7673, to \u2018foolishly scrupulous,\u2019 24858, and thence to \u2018delicate,\u2019\n_papir_, the same form that we find in the English of Chaucer and Gower.\n_parlesie_, M.E. _parlesie_, _palesie_.\n_perjurie_, a variation of _perjure_, which established itself in\nEnglish.\n_phesant_: early M.E. _fesaun_, Chaucer _fesaunt_.\n_philosophre_, as in M.E., beside _philosophe_.\n_queinte_, _a(c)queintance_: the forms which correspond to those used\nin English; less usually _quointe_, _aquointance_.\n_reverie_, \u2018revelry,\u2019 which suggests the connexion of the English word\nwith _r\u00eaver_, rather than with _reveler_ from \u2018rebellare.\u2019 However,\n_revel_ and _reveller_ occur also in our texts.\n_reviler_. Skeat, _Etym. Dict._, says \u2018there is no word _reviler_ or\n_viler_ in French.\u2019 Both are used in the _Mirour_.\n_rewarder_, _rewardie_, _rewardise_, in the sense of the English\n\u2018reward.\u2019\n_sercher_, Eng. \u2018search,\u2019 the more usual form for _cercher_.\n_somonce_: this is the form required to account for the M.E. _somouns_,\n\u2018summons.\u2019\n_traicier_, _trai\u00e7our_, names given (in England) to those who made it\ntheir business to pack juries.\n_trote_, used for \u2018old woman\u2019 in an uncomplimentary sense.\n_universit\u00e9_, \u2018community.\u2019\n_voiage_ (not _viage_): this form is therefore of the 14th century.\nMIROUR DE L\u2019OMME.\nAUTHORSHIP.--The evidence of authorship rests on two distinct\ngrounds: first, its correspondence in title and contents with the\ndescription given by Gower of his principal French work; and secondly,\nits remarkable resemblance in style and substance to the poet\u2019s\nacknowledged works.\nWe return therefore to the statement before referred to about the\nthree principal books claimed by our author: and first an explanation\nshould be made on the subject of the title. The statement in question\nunderwent progressive revision at the hands of the author and appears\nin three forms, the succession of which is marked by the fact that\nthey are connected with three successive editions of the _Confessio\nAmantis_. In the two first of these three forms the title of the French\nwork is _Speculum Hominis_, in the third it is _Speculum Meditantis_,\nthe alteration having been made apparently in order to produce\nsimilarity of termination with the titles of the two other books[H].\nWe are justified therefore in assuming that the original title was\n_Speculum Hominis_, or its French equivalent, _Mirour de l\u2019omme_. The\nauthor\u2019s account, then, of his French work is as follows:\n\u2018Primus liber Gallico sermone editus in decem diuiditur partes, et\ntractans de viciis et virtutibus, necnon et de variis huius seculi\ngradibus, viam qua peccator transgressus ad sui creatoris agnicionem\nredire debet recto tramite docere conatur. Titulus (que) libelli istius\nSpeculum hominis (_al._ meditantis) nuncupatus est.\u2019\nWe are here told that the book is in French, that it is divided into\nten parts, that it treats of vices and virtues, and also of the various\ndegrees or classes of people in this world, and finally that it shows\nhow the sinner may return to the knowledge of his Creator.\nThe division of our _Mirour_ into ten parts might have been a little\ndifficult to make out from the work itself, but it is expressly\nindicated in the Table of Contents prefixed:\n\u2018Cy apres comence le livre Fran\u00e7ois q\u2019est apell\u00e9 Mirour de l\u2019omme, le\nquel se divide en x parties, c\u2019est assavoir\u2019 &c.\nThe ten parts are then enumerated, six of them being made out of the\nclassification of the different orders of society.\nThe contents of the _Mirour_ also agree with the author\u2019s description\nof his _Speculum Hominis_. After some prefatory matter it treats of\nvices in ll. 841-9720 of the present text; of virtues ll. 10033-18372;\nof the various orders of society ll. 18421-26604; of how man\u2019s sin is\nthe cause of the corruption of the world ll. 26605-27360; and finally\nhow the sinner may return to God, or, as the Table of Contents has\nit, \u2018coment l\u2019omme peccheour lessant ses mals se doit reformer a dieu\net avoir pardoun par l\u2019eyde de nostre seigneur Jhesu Crist et de sa\ndoulce Miere la Vierge gloriouse,\u2019 l. 27361 to the end. This latter\npart includes a Life of the Virgin, through whom the sinner is to\nobtain the grace of God.\nThe strong presumption (to say no more) which is raised by the\nagreement of all these circumstances is converted into a certainty when\nwe come to examine the book more closely and to compare it with the\nother works of Gower. Naturally we are disposed to turn first to his\nacknowledged French writings, the _Cinkante Balades_ and the _Traiti\u00e9_,\nand to institute a comparison in regard to the language and the forms\nof words. The agreement here is practically complete, and the Glossary\nof this edition is arranged especially with a view to exhibit this\nagreement in the clearest manner. There are differences, no doubt,\nsuch as there will always be between different MSS., however correct,\nbut they are very few. Moreover, in the structure of sentences and\nin many particular phrases there are close correspondences, some of\nwhich are pointed out in the Notes. But, while the language test gives\nquite satisfactory results, so far as it goes, we cannot expect to\nfind a close resemblance in other respects between two literary works\nso different in form and in motive as the _Mirour_ and the _Balades_.\nIt is only when we institute a comparison between the _Mirour_ and the\ntwo other principal works, in Latin and English respectively, which our\nauthor used as vehicles for his serious thoughts, that we realize how\nimpossible it is that the three should not all belong to one author.\nGower, in fact, was a man of stereotyped convictions, whose thoughts\non human society and on the divine government of the world tended\nconstantly to repeat themselves in but slightly varying forms. What\nhe had said in one language he was apt to repeat in another, as may\nbe seen, even if we leave the _Mirour_ out of sight, by comparison of\nthe _Confessio Amantis_ with the _Vox Clamantis_. The _Mirour_ runs\nparallel with the English work in its description of vices, and with\nthe Latin in its treatment of the various orders of society, and apart\nfrom the many resemblances in detail, it is worth while here to call\nattention to the manner in which the general arrangement of the French\nwork corresponds with that which we find in the other two books.\nIn that part of the _Mirour_ which treats of vices, each deadly sin\nis dealt with regularly under five principal heads, or, as the author\nexpresses it, has five daughters. Now this fivefold division is\nnot, so far as I can discover, borrowed from any former writer. It\nis of course quite usual in moral treatises to deal with the deadly\nsins by way of subdivision, but usually the number of subdivisions\nis irregular, and I have not found any authority for the systematic\ndivision of each into five. The only work, so far as I know, which\nshares this characteristic with the _Mirour_ is the _Confessio\nAmantis_. It is true that in this the rule is not fully carried out;\nthe nature of the work did not lend itself so easily to a quite regular\ntreatment, and considerable variations occur: but the principle which\nstands as the basis of the arrangement is clearly visible, and it is\nthe same which we find in our _Mirour_.\nThis is a point which it is worth while to exhibit a little more at\nlarge, and here the divisions of the first three deadly sins are set\nforth in parallel columns:\n          _Mirour de l\u2019omme._          |      _Confessio Amantis._\n  i. Orguil, with five daughters, viz. |i. Pride, with five ministers, viz.\n      Vaine gloire                     |    Inobedience\n      Surquiderie                      |    Surquiderie\n      Detraccioun                      |    Dolor alterius gaudii\n      Dolour d\u2019autry Joye              |    Gaudium alterius doloris\n      Joye d\u2019autry mal                 |    Detraccioun\n      Supplantacioun                   |    Falssemblant\n      Fals semblant.                   |    Supplantacioun.\nIn the latter part of the _Confessio Amantis_ the fivefold division is\nnot strictly observed, and in some books the author does not profess to\ndeal with all the branches; but in what is given above there is quite\nenough to show that this method of division was recognized and that the\nmain headings are the same in the two works.\nNext we may compare the classes of society given in the _Mirour_ with\nthose that we find in the _Vox Clamantis_. It is not necessary to\nexhibit these in a tabular form; it is enough to say that with some\ntrifling differences of arrangement the enumeration is the same. In the\n_Vox Clamantis_ the estate of kings stands last, because the author\nwished to conclude with a lecture addressed personally to Richard II;\nand the merchants, artificers and labourers come before the judges,\nlawyers, sheriffs, &c., because it is intended to bring these last into\nconnexion with the king; but otherwise there is little or no difference\neven in the smallest details. The contents of the \u2018third part\u2019 of the\n_Mirour_, dealing with prelates and dignitaries of the Church and with\nthe parish clergy, correspond to those of the third book of the _Vox\nClamantis_; the fourth part, which treats of those under religious\nrule, Possessioners and Mendicants, is parallel to the fourth book\nof the Latin work. In the _Mirour_ as in the _Vox Clamantis_ we have\nthe division of the city population into Merchants, Artificers and\nVictuallers, and of the ministers of the law into Judges, Advocates,\nViscounts (sheriffs), Bailiffs, and Jurymen. Moreover what is said of\nthe various classes is in substance usually the same, most notably so\nin the case of the parish priests and the tradesmen of the town; but\nparallels of this kind will be most conveniently pointed out in the\nNotes.\nTo proceed, the _Mirour_ will be found to contain a certain number of\nstories, and of those that we find there by much the greater number\nreappear in the _Confessio Amantis_ with a similar application. We have\nthe story of the envious man who desired to lose one eye in order that\nhis comrade might be deprived of two (l. 3234), of Socrates and his\nscolding wife (4168), of the robbery from the statue of Apollo (7093),\nof Lazarus and Dives (7972), of Ulysses and the Sirens (10909), of the\nemperor Valentinian (17089), of Sara the daughter of Raguel (17417),\nof Phirinus, the young man who defaced his beauty in order that he\nmight not be a temptation to women (18301), of Codrus king of Athens\n(19981), of Nebuchadnezzar\u2019s pride and punishment (21979), of the king\nand his chamberlains (22765). All these are found in the _Mirour_, and\nafterwards, more fully related as a rule, in the _Confessio Amantis_.\nOnly one or two, the stories of St. Macaire and the devil (12565,\n20905), of the very undeserving person who was relieved by St. Nicholas\n(15757), of the dishonest man who built a church (15553), together with\nvarious Bible stories rather alluded to than related, and the long\nLife of the Virgin at the end of the book, remain the property of the\n_Mirour_ alone.\nIf we take next the anecdotes and emblems of Natural History, we shall\nfind them nearly all again in either the Latin or the English work.\nTo illustrate the vice of Detraction we have the \u2018escarbud,\u2019 the\n\u2018scharnebud,\u2019 of the _Confessio Amantis_, which takes no delight in the\nflowery fields or in the May sunshine, but only seeks out vile ordure\nand filth (2894, _Conf. Am._ ii. 413). Envy is compared to the nettle\nwhich grows about the roses and destroys them by its burning (3721,\n_Conf. Am._ ii. 401). Homicide is made more odious by the story of the\nbird with a man\u2019s features, which repents so bitterly of slaying the\ncreature that resembles it (5029, _Conf. Am._ iii. 2599); and we may\nnote also that in both books this authentic anecdote is ascribed to\nSolinus, who after all is not the real authority for it. Idleness is\nlike the cat that would eat fish without wetting her paws (5395, _Conf.\nAm._ iv. 1108). The covetous man is like the pike that swallows down\nthe little fishes (6253, _Conf. Am._ v. 2015). Prudence is the serpent\nwhich refuses to hear the voice of the charmer, and while he presses\none ear to the ground, stops the other with his tail (15253, _Conf.\nAm._ i. 463). And so on.\nThen again there are a good many quotations common to the _Mirour_\nand one or both of the other books, adduced in the same connexion\nand sometimes grouped together in the same order. The passage from\nGregory\u2019s Homilies about man as a microcosm, partaking of the nature of\nevery creature in the universe, which we find in the Prologue of the\n_Confessio_ and also in the _Vox Clamantis_, appears at l. 26869 of the\n_Mirour_; that about Peter presenting Judea in the Day of Judgement,\nAndrew Achaia, and so on, while our bishops come empty-handed, is also\ngiven in all three (_Mir._ 20065, _Vox. Cl._ iii. 903, _Conf. Am._ v.\n1900). To illustrate the virtue of Pity the same quotations occur both\nin the _Mirour_ and the _Confessio Amantis_, from the Epistle of St.\nJames, from Constantine, and from Cassiodorus (_Mir._ 13929, 23055\nff., _Conf Am._ vii. 3149*, 3161*, 3137). Three quotations referred\nto \u2018Orace\u2019 occur in the _Mirour_, and of these three two reappear\nin the _Confessio_ with the same author\u2019s name (_Mir._ 3801, 10948,\n23370, _Conf. Am._ vi. 1513, vii. 3581). Now of these two, one, as it\nhappens, is from Ovid and the other from Juvenal; so that not only the\nquotations but also the false references are repeated. These are not by\nany means all the examples of common quotations, but they will perhaps\nsuffice.\nAgain, if we are not to accept the theory of common authorship,\nwe can hardly account for the resemblance, and something more than\nresemblance, in passages such as the description of Envy (_Mir._ 3805\nff., _Conf. Am._ ii. 3095, 3122 ff.), of Ingratitude (_Mir._ 6685\nff., _Conf. Am._ v. 4917 ff.), of the effects of intoxication (_Mir._\n8138, 8246, _Conf. Am._ vi. 19, 71), of the flock made to wander among\nthe briars (_Mir._ 20161 ff., _Conf. Am. Prol._ 407 ff.), of the\nvainglorious knight (_Mir._ 23893 ff., _Conf. Am._ iv. 1627 ff.), and\nmany others, not to mention those lines which occur here and there in\nthe _Confessio_ exactly reproduced from the _Mirour_, such as iv. 893,\n  \u2018Thanne is he wys after the hond,\u2019\ncompared with _Mir._ 5436,\n  \u2018Lors est il sage apres la mein.\u2019\n_Conf. Am. Prol._ 213,\n  \u2018Of armes and of brigantaille,\u2019\ncompared with _Mir._ 18675,\n  \u2018Ou d\u2019armes ou du brigantaille,\u2019\nthe context in this last case being also the same.\nThe parallels with the _Vox Clamantis_ are not less numerous and\nstriking, and as many of them as it seems necessary to mention are set\ndown in the Notes to the _Mirour_, especially in the latter part from\nl. 18421 onwards.\nBefore dismissing the comparison with the _Confessio Amantis_, we may\ncall attention to two further points of likeness. First, though the\n_Mirour_ is written in stanzas and the _Confessio_ in couplets, yet\nthe versification of the one distinctly suggests that of the other.\nBoth are in the same octosyllabic line, with the same rather monotonous\nregularity of metre, and the stanza of the _Mirour_, containing, as it\ndoes, no less than four pairs of lines which can be read as couplets so\nfar as the rhyme is concerned, often produces much the same effect as\nthe simple couplet. Secondly, in the structure of sentences there are\ncertain definite characteristics which produce themselves equally in\nthe French and the English work.\nResemblances of this latter kind will be pointed out in the Notes,\nbut a few may be set down here. For example, every reader of Gower\u2019s\nEnglish is familiar with his trick of setting the conjunctions \u2018and,\u2019\n\u2018but,\u2019 &c., in the middle instead of at the beginning of the clause, as\nin _Conf. Am. Prol._ 155,\n  \u2018With all his herte and make hem chiere,\u2019\nand similarly in the _Balades_, e.g. xx. i,\n  \u2018A mon avis mais il n\u2019est pas ensi.\u2019\nExamples of this are common in the _Mirour_, as l. 100,\n  \u2018Pour noble cause et ensement\n  Estoiont fait,\u2019\nIn other cases too there is a tendency to disarrangement of words\nor clauses for the sake of metre or rhyme, as _Mir._ 15941, 17996,\ncompared with _Conf. Am._ ii. 2642, iv. 3520, v. 6807, &c.\nAgain, the author of the _Confessio Amantis_ is fond of repeating the\nsame form of expression in successive lines, e.g. _Prol._ 96 ff.,\n  \u2018Tho was the lif of man in helthe,\n  Tho was plente, tho was richesse,\n  Tho was the fortune of prouesse,\u2019 &c.\nThis also is found often in the _Mirour_, e.g. 4864-9:\n  \u2018Cist tue viel, cist tue enfant,\n  Cist tue femmes enpreignant,\u2019 &c.\n  \u2018Les uns en eaue fait perir,\n  Les uns en flamme fait ardoir,\n  Les uns du contek fait morir,\u2019 &c.\nThe habit of breaking off the sentence and resuming it in a different\nform appears markedly in both the French and the English, as _Mir._\n89, 17743, _Conf. Am._ iv. 2226, 3201; and in several passages obscure\nforms of expression in the _Confessio Amantis_ are elucidated by\nparallel constructions in the _Mirour_.\nFinally, the trick of filling up lines with such tags as _en son\ndegr\u00e9_, _de sa partie_, &c. (e.g. _Mir._ 373, 865), vividly recalls the\nsimilar use of \u2018in his degree,\u2019 \u2018for his partie,\u2019 by the author of the\n_Confessio Amantis_ (e.g. _Prol._ 123, 930).\nThe evidence of which I have given an outline, which may be filled up\nby those who care to look out the references set down above and in the\nNotes, amounts, I believe, to complete demonstration that this French\nbook called _Mirour de l\u2019omme_ is identical with the _Speculum Hominis_\n(or _Speculum Meditantis_) which has been long supposed to be lost;\nand, that being so, I consider myself at liberty to use it in every way\nas Gower\u2019s admitted work, together with the other books of which he\nclaims the authorship, for the illustration both of his life and his\nliterary characteristics.\nDATE.--The _Speculum Hominis_ stands first in order of the three\nbooks enumerated by Gower, and was written therefore before the _Vox\nClamantis_. This last was evidently composed shortly after the rising\nof the peasants in 1381, and to that event, which evidently produced\nthe strongest impression on the author\u2019s mind, there is no reference\nin this book. There are indeed warnings of the danger of popular\ninsurrection, as 24104 ff., 26485 ff., 27229 ff., but they are of a\ngeneral character, suggested perhaps partly by the Jacquerie in France\nand partly by the local disturbances caused by discontented labourers\nin England, and convey the idea that the writer was uneasy about the\nfuture, but not that a catastrophe had already come. In one passage he\nutters a rather striking prophecy of the evil to be feared, speaking of\nthe strange lethargy in which the lords of the land are sunk, so that\nthey take no note of the growing madness of the commons. On the whole\nwe may conclude without hesitation that the book was completed before\nthe summer of the year 1381.\nThere are some other considerations which will probably lead us to\nthrow the date back a little further than this. In 2142 ff. it seems\nto be implied that Edward III is still alive. \u2018They of France,\u2019 he\nsays, \u2018should know that God abhors their disobedience, in that they,\ncontrary to their allegiance, refuse by way of war to render homage and\nobedience to him who by his birth receives the right from his mother.\u2019\nThis can apply to none but Edward III, and we are led to suppose that\nwhen these lines were written he was still alive to claim his right.\nThe supposition is confirmed by the manner in which the author speaks\nof the reigning king in that part of his work which deals with royalty.\nNowhere does he address him as a child or youth in the manner of the\n_Vox Clamantis_, but he complains of the trust placed by the king in\nflatterers and of the all-prevailing influence of women, calling upon\nGod to remedy those evils which arise from the monstrous fact that a\nwoman reigns in the land and the king is subject to her (22807 ff.).\nThis is precisely the complaint which might have been expected in\nthe latter years of Edward III. On the other hand there is a clear\nallusion in one place (18817-18840) to the schism of the Church, and\nthis passage therefore must have been written as late as 1378, but,\noccurring as it does at the conclusion of the author\u2019s attack upon\nthe Court of Rome, it may well have been added after the rest. The\nexpression in l. 22191,\n  \u2018Ove deux chiefs es sanz chevetein,\u2019\nrefers to the Pope and the Emperor, not to the division of the papacy.\nFinally, it should be observed that the introduction of the name\nInnocent, l. 18783, is not to be taken to mean that Innocent VI, who\ndied in 1362, was the reigning pope. The name is no doubt only a\nrepresentative one.\nOn the whole we shall not be far wrong if we assign the composition of\nthe book to the years 1376-1379.\nFORM AND VERSIFICATION.--The poem (if it may be called so) is written\nin twelve-line stanzas of the common octosyllabic verse, rhyming _aab\naab bba bba_, so that there are two sets of rhymes only in each stanza.\nIn its present state it has 28,603 lines, there being lost four leaves\nat the beginning, which probably contained forty-seven stanzas, that is\n564 lines, seven leaves, containing in all 1342 lines, in other places\nthroughout the volume, and an uncertain number at the end, probably\ncontaining not more than a few hundred lines. The whole work therefore\nconsisted of about 31,000 lines, a somewhat formidable total.\nThe twelve-line stanza employed by Gower is one which was in pretty\ncommon use among French writers of the \u2018moral\u2019 class. It is that in\nwhich the celebrated _Vers de la Mort_ were composed by H\u00e9linand de\nFroidmont in the twelfth century, a poem from which our author quotes.\nPossibly it was the use of it by this writer that brought it into\nvogue, for his poem had a great popularity, striking as it did a note\nwhich was thoroughly congenial to the spirit of the age[I]. In any\ncase we find the stanza used also by the \u2018Reclus de Moiliens,\u2019 by\nRutebeuf in several pieces, e. g. _La Complainte de Constantinoble_ and\n_Les Ordres de Paris_, and often by other poets of the moral school.\nEspecially it seems to have been affected in those \u2018Congi\u00e9s\u2019 in which\npoets took leave of the world and of their friends, as the _Congi\u00e9s\nAdan d\u2019Arras_ (Barb. et M\u00e9on, _Fabl._ i. 106), the _Congi\u00e9 Jehan Bodel_\n(i. 135), &c. As to the structure of the stanza, at least in the hands\nof our author, there is not much to be said. The pauses in sense very\ngenerally follow the rhyme divisions of the stanza, which has a natural\ntendency to fall into two equal parts, and the last three lines, or in\nsome cases the last two, frequently contain a moral tag or a summing\nup of the general drift of the stanza.\nThe verse is strictly syllabic. We have nothing here of that\naccent-metre which the later Anglo-Norman writers sometimes adopted\nafter English models, constructing their octosyllable in two halves\nwith a distinct break between them, each half-verse having two accents\nbut an uncertain number of syllables. This appears to have been the\nidea of the metre in the mind of such writers as Fantosme and William\nof Waddington. Here however all is as regular in that respect as can\nbe desired. Indeed the fact that in all these thousands of lines there\nare not more than about a score which even suggest the idea of metrical\nincorrectness, after due allowance for the admitted licences of which\nwe have taken note, is a striking testimony not only of the accuracy\nin this respect of the author, but also to the correctness of the copy\nwhich we possess of his work. The following are the lines in question:\n    276. \u2018De sa part grantement s\u2019esjo\u00eft.\u2019\n    397. \u2018Ly deable grantement s\u2019esjo\u00eft\u2019\n   2742. \u2018Prestre, Clerc, Reclus, Hermite,\u2019\n   2955. \u2018Soy mesmes car delivrer\u2019\n   3116. \u2018Q\u2019avoit leur predicacioun o\u00efe,\u2019\n   3160. \u2018Si l\u2019une est male, l\u2019autre est perverse,\u2019\n   4745. \u2018Molt plussoudeinent le blesce\u2019\n   4832. \u2018Ainz est pour soy delivrer,\u2019\n   6733. \u2018Dame Covoitise en sa meson\u2019\n   9617. \u2018Mais oultre trestous autrez estatz\u2019\n   9786. \u2018Me mettroit celle alme en gage,\u2019\n  10623. \u2018L\u2019un ad franchise, l\u2019autre ad servage,\u2019\n  10628. \u2018L\u2019un ad mesure, l\u2019autre ad oultrage,\u2019\n  13503. \u2018Dieus la terre en fin donna,\u2019\n  14568. \u2018Et l\u2019autre contemplacioun enseine.\u2019\n  19108. \u2018D\u2019avoltire et fornicacioun\u2019\n  24625. \u2018Doun, priere, amour, doubtance,\u2019\n  26830. \u2018Homme; et puis de l\u2019omme prist\u2019\n  27598. \u2018Qant l\u2019angle ot ses ditz contez,\u2019\nThis, it will be allowed, is a sufficiently moderate total to be placed\nto the joint account of author and scribe in a matter of more than\n28,000 lines--on an average one in about 1,500 lines. Of these more\nthan half can be corrected in very obvious ways: in 276, 397, we may\nread \u2018grantment\u2019 as in 8931; in 2955, 4832, we should read \u2018deliverer,\u2019\nand in 9786 \u2018metteroit,\u2019 this _e_ being frequently sounded in the\nmetre, e.g. 3371, 16448, 18532; we may correct 3160, 9617, by altering\nto \u2018mal,\u2019 \u2018autre\u2019; in 4745 \u2018plussoudeinement\u2019 is certainly meant; 13503\nis to be corrected by reading \u2018en la fin,\u2019 as in 15299, for \u2018en fin,\u2019\n19108 by substituting \u2018avoltre\u2019 for \u2018avoltire,\u2019 and 27598 by reading\n\u2018angel,\u2019 as in 27731 and elsewhere, for \u2018angle.\u2019 Of the irregularities\nthat remain, one, exemplified in 3116 and 14568, consists in the\nintroduction of an additional foot into the measure, and I have little\ndoubt that it proceeds from the scribe, who wrote \u2018predicacioun\u2019 and\n\u2018contemplacioun\u2019 for some shorter word with the same meaning, such as\n\u2018prechement\u2019 and \u2018contempler.\u2019 In the latter of these cases I have\ncorrected by introducing \u2018contempler\u2019 into the text; in the former, as\nI cannot be so sure of the word intended, the MS. reading is allowed\nto stand. There is a similar instance of a hypermetrical line in\n_Bal._ xxvii. 1, and this also might easily be corrected. The other\nirregularities I attribute to the author. These consist, first, in the\nuse of \u2018dame\u2019 in several lines as a monosyllable, and I am disposed\nto think that this word was sometimes so pronounced, see Phonol. \u00a7\nix (_c_); secondly, in the introduction of a superfluous unaccented\nsyllable at a pause after the second foot, which occurs in 10623, 10628\n(and perhaps 3160); thirdly, in the omission of the unaccented syllable\nat the beginning of the verse, as:\n  \u2018Prestre, Clerc, Reclus, Hermite,\u2019--2742;\n  \u2018Doun, priere, amour, doubtance,\u2019--24625;\n  \u2018Homme; et puis de l\u2019omme prist\u2019--26830.\nConsidering how often lines of this kind occur in other Anglo-Norman\nverse, and how frequent the variation is generally in the English\noctosyllables of the period, we may believe that even Gower,\nnotwithstanding his metrical strictness, occasionally introduced it\ninto his verse. It may be noted that the three lines just quoted\nresemble one another in having each a pause after the first word.\nWith all this \u2018correctness,\u2019 however, the verses of the _Mirour_ have\nan unmistakably English rhythm and may easily be distinguished from\nFrench verse of the Continent and from that of the earlier Anglo-Norman\nwriters. One of the reasons for this is that the verse is in a certain\nsense accentual as well as syllabic, the writer imposing upon himself\ngenerally the rule of the alternate beat of accents and seldom\nallowing absolutely weak syllables[J] to stand in the even places of\nhis verse. Lines such as these of Chr\u00e9tien de Troyes,\n  \u2018Si ne semble pas qui la voit\n  Qu\u2019ele puisse grant f\u00e8s porter,\u2019\nand these of Fr\u00e8re Angier,\n  \u2018Ses merites et ses vertuz,\n  Ses je\u00fcnes, ses oreisons,\n  Et sa volontaire poverte\n  Od trestote s\u2019autre desserte,\u2019\nare quite in accordance with the rules of French verse, but very few\nsuch lines will be found in the _Mirour_. Some there are, no doubt, as\n  \u2018D\u2019envie entre la laie gent,\u2019\n  \u2018Que nuls en poet estre garny.\u2019\nSo also 2925, 3069, 4310 &c., but they are exceptional and attract our\nnotice when they occur. An illustration of the difference between the\nusage of our author and that of the Continent is afforded by the manner\nin which he quotes from H\u00e9linand\u2019s _Vers de la Mort_. The text as given\nin the _Hist. Litt. de la France_, xviii. p. 88, is as follows (with\ncorrection of the false reading \u2018cuevre\u2019):\n  \u2018Tex me couve dessous ses dras,\n  Qui cuide estre tous fors et sains.\u2019\nGower has it\n  \u2018Car tiel me couve soubz ses dras,\n  Q\u2019assetz quide estre fortz et seins.\u2019\nHe may have found this reading in the original, of which there are\nseveral variants, but the comparison will none the less illustrate the\ndifference of the rhythms.\nSUBJECT-MATTER AND STYLE.--The scheme of the _Speculum Hominis_ is, as\nbefore stated, of a very ambitious character. It is intended to cover\nthe whole field of man\u2019s religious and moral nature, to set forth\nthe purposes of Providence in dealing with him, the various degrees\nof human society and the faults chargeable to each class of men,\nand finally the method which should be followed by man in order to\nreconcile himself with the God whom he has offended by his sin. This\nis evidently one of those all-comprehending plans to which nothing\ncomes amiss; the whole miscellany of the author\u2019s ideas and knowledge,\nwhether derived from books or from life, might be poured into it and\nyet fail to fill it up. Nevertheless the work is not an undigested\nmass: it has a certain unity of its own,--indeed in regard to connexion\nof parts it is superior to most medieval works of the kind. The author\nhas at least thought out his plan, and he carries it through to the end\nin a laboriously conscientious manner. M. Jusserand in his _Literary\nHistory of the English People_ conjectured reasonably enough that if\nthis work should ever be discovered, it would prove to be one of those\ntirades on the vices of the age which in French were known as \u2018bibles.\u2019\nIt is this and much more than this. In fact it combines the three\nprincipal species of moral compositions all in one framework,--the\nmanual of vices and virtues, the attack on the evils of existing\nsociety from the highest place downwards, and finally the versified\nsummary of Scripture history and legend, introduced here with a view\nto the exaltation and praise of the Virgin. In its first division,\nwhich extends over nearly two-thirds of the whole, our author\u2019s work\nsomewhat resembles those of Fr\u00e8re Lorenz, William of Waddington and\nother writers, who compiled books intended to be of practical use to\npersons preparing for confession. For those who are in the habit of\nconstant and minute self-examination it is necessary that there should\nbe a distinct classification of the forms of error to which they may\nbe supposed to be liable, and sins must be arranged under headings\nwhich will help the memory to recall them and to run over them rapidly.\nThe classification which is based upon the seven mortal sins is both\nconvenient and rational, and such books as the _Somme des Vices et des\nVertus_ and the _Manuel des Pechiez_, with the English translations\nor adaptations of them, were composed for practical purposes. While\nresembling these in some respects, our author\u2019s work is not exactly of\nthe same character. Their object is devotional, and form is sacrificed\nto utility. This is obvious in the case of the first-named book, the\noriginal, as is well known, of the _Ayenbite of Inwyt_ and of Chaucer\u2019s\n_Persones Tale_, and it is also true of the _Manuel des Pechiez_,\nthough that is written in verse and has stories intermingled with the\nmoral rules by way of illustration. The author of this work states his\npurpose at once on setting forth:\n  \u2018La vertu del seint espirit\n  Nus seit eidant en cest escrit,\n  A vus les choses ben mustrer,\n  Dunt hom se deit confesser,\n  E ausi en la quele manere.\u2019\nUpon which he proceeds to enumerate the various subjects of which he\nthinks it useful to treat, which are connected by no tie except that of\npractical convenience: \u2018First we shall declare the true faith, which\nis the foundation of our law.... Next we shall place the commandments,\nwhich every one ought to keep; then the seven mortal sins, whence\nspring so many evils.... Then you will find, if you please, the\nseven sacraments of the Church, then a sermon, and finally a book on\nconfession, which will be suitable for every one.\u2019\nOn the other hand the _Mirour de l\u2019omme_ is a literary production, or\nat least aspires to that character, and as such it has more regularity\nof form, more ornaments of style, and more display of reading. The\ndivision and classification in this first part, which treats of vices\nand of virtues, have a symmetrical uniformity; instead of enumerating\nor endeavouring to enumerate all the subdivisions under each head, all\nthe numerous and irregularly growing branches and twigs which spring\nfrom each stem, the author confines himself to those that suit his\nplan, and constructs his whole edifice on a perfectly regular system.\nThe work is in fact so far not a manual of devotion, but rather a\nreligious allegory. The second part, which is ingeniously brought into\nconnexion with the same general plan, resembles, as has been said, such\ncompositions as the _Bible Guiot de Provins_, except that it is very\nmuch longer and goes into far more elaborate detail on the various\nclasses of society and their distinctive errors. Here the author speaks\nmore from his own observation and less from books than in the earlier\npart of his poem, and consequently this division is more original\nand interesting. Many parts of it will serve usefully to confirm the\ntestimony of other writers, and from some the careful student of\nmanners will be able to glean new facts. The last 2,500 lines, a mere\ntrifle compared with the bulk of the whole, contain a Life of the\nVirgin, as the principal mediator between God and man, and the book\nends (at least as we have it) with not unpoetical praises and prayers\naddressed to her.\nIt remains to be seen how the whole is pieced together.\nSin, we are told, is the cause of all evils, and brought about first\nthe fall of Lucifer and of his following from Heaven, and then the\nexpulsion of Adam from Paradise. In a certain sense Sin existed before\nall created things, being in fact that void or chaos which preceded\ncreation, but also she was a daughter conceived by the Devil, who\nupon her engendered Death (1-216). Death and Sin then intermarrying\nproduced the seven deadly Vices, whose names are enumerated, and the\nDevil, delighted by his progeny, sent Sin and her seven daughters to\ngain over the World to his side, and then called a conference with a\nview to defeating the designs of Providence for the salvation of Man,\nand of consummating the ruin which had already been in part effected\n(217-396). They resolved to send Temptation as a messenger to Man, and\ninvite him to meet the Devil and his council, who would propose to him\nsomething from which he would get great advantage. He came, but before\nhis coming Death had been cunningly hidden away in an inner chamber,\nso that Man might not see him and be dismayed. The Devil, Sin and the\nWorld successively addressed him with their promises, and Temptation,\nthe envoy, added his persuasion, so that at length the Flesh of Man\nconsented to be ruled by their counsels. The Soul, however, rejected\nthem and vehemently expostulated with the Flesh, who was thus resolved\nto follow a course which would in the end ruin them both (397-612).\nThe Flesh wavered and was in part dismayed, but was unable altogether\nto give up the promised delights; upon which the Soul informed her\nof Death, who had been treacherously concealed from her view, and to\ncounteract the renewed enticements of Sin called in Reason and Fear\nto convince the Flesh of her folly. Reason was overcome in argument\nby Temptation, but Fear took the Flesh by the hand and led her to the\nplace where Death lay concealed. The Flesh trembled at sight of this\nhorrid creature, and Conscience led her back to Reason, who brought\nher into agreement with the Soul, and thus for the time the designs\nof the Devil and of Sin were frustrated (613-756). The Devil demanded\nthat Sin should devise some remedy, and she consulted with the World,\nwho proposed marriage between himself and the seven daughters of Sin,\nin order that from them offspring might be produced by means of which\nMan might the more readily be overcome. The marriage was arranged\nand the daughters of Sin went in procession to their wedding. Each\nin turn was taken in marriage by the World, and of them the first\nwas Pride (757-1056). By her he had five daughters, each of whom is\ndescribed at length, namely Hypocrisy, Vainglory, Arrogance, Boasting\nand Disobedience, and lastly comes the description of Pride herself\n(1057-2616). The same order is observed with regard to the rest. The\ndaughters of Envy are Detraction, Sorrow for others\u2019 Joy, Joy for\nothers\u2019 Grief, Supplanting and Treachery (Fals semblant) (2617-3852).\nAnger has for her daughters Melancholy, Contention, Hatred, Strife,\nand Homicide (3853-5124). Sloth produces Somnolence, Laziness (or\nPusillanimity), Slackness, Idleness, Negligence (5125-6180). Avarice\nbears Covetousness, Rapine, Usury, Simony and Niggardy (6181-7704).\nGluttony\u2019s daughters are Voracity, Delicacy, Drunkenness, Superfluity,\nProdigality (7705-8616). Finally, Lechery is the mother of Fornication,\nRape, Adultery, Incest and Vain-delight (8617-9720). The Devil\nassembled all the progeny of the Vices and demanded the fulfilment of\nthe promise made by the World, that Man should be made subject to him,\nand they all together made such a violent attack upon Man, that he\nsurrendered himself to their guidance and came to be completely in the\npower of Sin, whose evil influence is described (9721-10032). Reason\nand Conscience prayed to God for assistance against the Vices and\ntheir progeny, and God gave seven Virtues, the contraries of the seven\nVices, in marriage to Reason, in order that thence offspring might be\nborn which might contend with that of the Vices (10033-10176). Each\nof these, as may readily be supposed, had five daughters. Humility,\nwho is the natural enemy of Pride, produced Devotion to set against\nHypocrisy, Fear against Vainglory, Discretion against Arrogance,\nModesty against Boasting, and Obedience against Disobedience, and\nafter the description of all these in succession follows that of\nHumility herself (10177-12612). So of the rest; the five daughters of\nCharity, namely Praise, Congratulation, Compassion, Help and Goodwill,\nare opposed each in her turn to the daughters of Envy, as Charity is\nto Envy herself (12613-13380). Patience, the opponent of Anger, has\nfor her daughters Good-temper, Gentleness, Affection, Agreement and\nMercy (13381-14100). Prowess, the opposite of Sloth, is the mother\nof Watchfulness, Magnanimity, Resolution, Activity and Learning (or\nKnowledge), to the description of which last is added an exhortation to\nself-knowledge and confession of sins (14101-15180). Generosity, the\ncontrary of Avarice, produces Justice, Liberality, Alms-giving, Largess\nand Holy-purpose, this fifth daughter being the opposite of Simony,\nthe fourth daughter of Avarice, as Largess is of Niggardy, the fifth\n(15181-16212). Measure, the contrary of Gluttony, is the mother of\nDieting, Abstinence, Nourishment, Sobriety, Moderation (16213-16572).\nChastity, the enemy of Lechery, has for her daughters Good-care\n(against Fornication), Virginity, Matrimony, Continence and Hard-life\nLet us now, says our author, observe the issue of this strife for\nthe conquest of Man, in which the Flesh inclines to the side of the\nVices, and the Soul to that of Reason and the Virtues. We must examine\nthe whole of human society, from the Court of Rome downwards, to\ndecide which has gained the victory up to this time, and for my part\nI declare that Sin is the strongest power in this world and directs\nall things after her will and pleasure (18373-18420). Every estate\nof Man, therefore, is passed in review and condemned--the Pope and\nthe Cardinals (18421-19056), the Bishops (19057-20088), the lower\ndignitaries of the Church, Archdeacons and others (20089-20208), the\nparish priests, the chantry priests, and those preparing for the\npriesthood (20209-20832), the members of religious orders, first the\nmonks and then the friars (20833-21780), the secular rulers of the\nworld, Emperors and Kings (21781-23208), great lords (23209-23592),\nknights and men of arms (23593-24180), the men of the law, pleaders and\njudges (24181-24816), the sheriffs, reeves and jurymen (24817-25176),\nthe class of merchants and traders (25177-25500), that of artificers\nshort, all estates have become corrupted; whether the lay people are\nmore to blame for it or the priests the author will not say, but all\nagree in throwing the blame on the world (or the age) and in excusing\nthemselves (26521-26604). He addresses the world and asks whence comes\nall the evil of which he complains. Is it from earth, water, air or\nfire? No, all these are good in themselves. Is it from the heavenly\nbodies, sun, moon, stars, planet or comet? No, for the prayer of a\ngood man can overcome all their influences. Is it from plants, birds,\nor beasts? But these all follow nature and do good. From what then\nis this evil? It is surely from that creature to whom God has given\nreason and submitted all things on earth, but who transgresses against\nGod and does not follow the rules of reason. It is from Man that all\nthe evils of the age arise, and we read in prophecy that for the sin\nof Man all the world, with the creatures which it contains, shall be\ntroubled. Man is a microcosm, an abridgement of the world, and it is no\nwonder that all the elements should be disturbed when he transgresses\n(26605-26964). On the other hand the good and just man can command the\nelements and the powers of the material world, as Joshua commanded\nthe sun and moon to stand still and as the saints have done at all\ntimes by miracles, and he is victorious at last even over Death, and\nattains to immortality by the grace of God (26965-27120). Surely, then,\nevery man ought to desire to repent of his sin and to turn to God,\nthat so the world may be amended and we may inherit eternal life. The\nauthor confesses himself to be as great a sinner as any man; but hope\nis his shield by the aid and mercy of Jesus Christ, notwithstanding\nthat he has so idly wasted his life and comes so late to repentance\n(27121-27360). But how can he escape from his sins, how can he dare\nto pray, with what can he come before his God? Only by the help of\nhis Lady of Pity, Mary, maid and mother, who will intercede for him\nif he can obtain her favour. Therefore he desires, before finishing\nhis task, to tell of her conception and birth, her life and her\ndeath (27361-27480). Upon this follows the tale of the Nativity of\nthe Virgin, as we find it (for example) in the _Legenda Aurea_, her\nchildhood and espousal, the Nativity of Jesus Christ and the joys of\nour Lady, the Circumcision and the Purification, the baptism of our\nLord, his miracles and his passion, the Resurrection, the sorrows of\nour Lady and her joys, the Ascension and the descent of the Spirit,\nthe life of the Virgin Mary with St. John, her death, burial, and\nassumption; and the poet concludes his narrative with a prayer to both\nSon and Mother that they will have mercy upon his pain because of the\npains which they themselves suffered, and give him that joy in which\nthey now rejoice. Especially he is bound to celebrate the praise of\nhis Lady, who is so gentle and fair and so near to God who redeemed us\n(27481-29904). He begins therefore to tell first of the names by which\nshe is called, and with the praises of her, no doubt, he ended his\nbook, which, as we have it, breaks off at l. 29945.\nThis, it will be seen, is a literary work with due connexion of parts,\nand not a mere string of sermons. At the same time it must be said that\nthe descriptions of vices and virtues are of such inordinate length\nthat the effect of unity which should be produced by a well-planned\ndesign is almost completely lost, and the book becomes very tiresome to\nread. We are wearied also by the accumulation of texts and authorities\nand by the unqualified character of the moral judgements. The maxim in\n  \u2018Les bons sont bons, les mals sont mals,\u2019\nis thoroughly characteristic of Gower, and on the strength of it he\nholds a kind of perpetual Last Judgement, in which he is always engaged\nin separating the sheep from the goats and dealing out to the latter\ntheir doom of eternal fire. The sentence sounds like a truism, but it\ncontains in fact one of the grossest of fallacies. In short, our author\nhas little sense of proportion and no dramatic powers.\nAs regards the invention of his allegory he seems to be to some extent\noriginal. There is nothing, so far as I know, to which we can point as\nits source, and such as it is, he is apparently entitled to the credit\nof having conceived it. The materials, no doubt, were ready to his\nhand. Allegory was entirely in the taste of the fourteenth century,\ndominated as it was by the influence of the _Roman de la Rose_, from\nwhich several of Gower\u2019s personifications are taken. The _Mariage des\nSept Arts_ was a work of this period, and the marriage of the Deadly\nSins was not by any means a new idea. For example in MS. Fairfax 24\n(Bodleian Libr.) there is a part of a French poem \u2018de Maritagio nouem\nfiliarum diaboli,\u2019 which begins,\n  \u2018Li deable se vout marier,\n  Mauveist\u00e9 prist a sa moiller:\n  De ceste ix filles engendra\n  Et diversement les marya,\u2019 &c.\nAnd no doubt other pieces of a similar kind exist.\nThe same is true as regards the other parts of the book, as has been\nalready pointed out; the combination alone is original.\nThe style is uniformly respectable, but as a rule very monotonous.\nOccasionally the tedium is relieved by a story, but it is not\ngenerally told in much detail, and for the most part the reader has\nto toil through the desert with little assistance. It must not be\nsupposed, however, that the work is quite without poetical merit. Every\nnow and then by some touch of description the author betrays himself\nas the graceful poet of the _Balades_, his better part being crushed\nunder mountains of morality and piles of deadly learning, but surviving\nnevertheless. For example, the priest who neglects his early morning\nservice is reminded of the example of the lark, who rising very early\nmounts circling upward and pours forth a service of praise to God from\nher little throat:\n  \u2018Car que l\u2019en doit sanz nul destour\n  Loenge rendre au creatour\n  Essample avons de l\u2019alouette,\n  Que bien matin de tour en tour\n  Monte, et de dieu volant entour\n  Les laudes chante en sa gorgette.\u2019 (5635 ff.)\nAgain, Praise is like the bee which flies over the meadows in the\nsunshine, gathering that which is sweet and fragrant, but avoiding all\nevil odours (12853 ff.). The robe of Conscience is like a cloud with\never-changing hues (10114 ff.). Devotion is like the sea-shell which\nopens to the dew of heaven and thus conceives the fair white pearl; not\nan original idea, but gracefully expressed:\n  \u2018Si en res\u00e7oit le douls ros\u00e9,\n  Que chiet du ciel tout en cel\u00e9e,\n  Dont puis deinz soi ad engendr\u00e9\n  La margarite blanche et fine;\n  Ensi Devocioun en d\u00e9e\n  Conceipt, s\u2019elle est continu\u00e9,\n  La Contemplacioun divine.\u2019 (10818 ff.)\nThe lines in which our author describes the life of the beggar show\nthat, though he disapproves, he has a real understanding of the\ndelights of vagabondage, with its enjoyment of the open-air life, the\nsunshine, the woods, and the laziness:\n  \u2018Car mieulx amont la soule mie\n  Ove l\u2019aise q\u2019est appartenant,\n  C\u2019est du solail q\u2019est eschaulfant,\n  Et du sachel acostoiant,\n  Et du buisson l\u2019erbergerie,\n  Que labourer pour leur vivant\u2019 &c. (5801 ff.)\nOther descriptions also have merit, as for example that of the\nprocession of the Vices to their wedding, each being arrayed and\nmounted characteristically (841 ff.), a scene which it is interesting\nto compare with the somewhat similar passage of Spenser, _Faery\nQueene_, i. 4, that of Murder rocked in her cradle by the Devil and fed\nwith milk of death (4795), and that of Fortune smiling on her friends\nand frowning on her enemies (22081 ff.).\nContemplation is described as one who loves solitude and withdraws\nherself from the sight, but it is not that she may be quite alone:\nshe is like the maiden who in a solitary place awaits her lover, by\nwhose coming she is to have joy in secret (10597 ff.). The truly\nreligious man, already dead in spirit to this world, desires the\ndeath of the body \u2018more than the mariner longs for his safe port,\nmore than the labourer desires his wage, the husbandman his harvest,\nor the vine-dresser his vintage, more than the prisoner longs for\nhis ransoming and deliverance, or the pilgrim who has travelled far\ndesires his home-coming\u2019 (10645 ff.). Such passages as these show both\nimagination and the power of literary expression, and the stanzas which\ndescribe the agony of the Saviour are not wholly unworthy of their high\nsubject:\n  \u2018Par ce q\u2019il ot le corps humein\n  Et vist la mort devant la mein,\n  Tant durement il s\u2019effroia,\n  Du quoy parmy le tendre grein\n  Du char les gouttes trestout plein\n  Du sanc et eaue alors sua;\n  Si dist: O piere, entendes \u00e7a,\n  Fai que la mort me passera,\n  Car tu sur tout es soverein;\n  Et nepourqant je vuil cela\n  Que vous vuilletz que fait serra,\n  Car je me tiens a toy certein.\u2019 (28669 ff.)\nThe man who wrote this not only showed some idea of the dignified\nhandling of a tragic theme, but also had considerable mastery over\nthe instruments that he used; and in fact the technical skill with\nwhich the stanza is used is often remarkable. There is sometimes a\ncompleteness and finish about it which takes us by surprise. The\ndirections which our author gives us for a due confession of our sins\nare not exactly poetical, but the manner in which all the various\npoints of _Quomodo_ are wrapped up in a stanza, and rounded off at the\nend of it (14869 ff.) is decidedly neat; and the same may be said of\nthe reference to the lives of the holy fathers, as illustrating the\nnature of \u2018Aspre vie\u2019:\n  \u2018Qui list les vies des saintz pieres,\n  O\u00efr y puet maintes manieres\n  De la nature d\u2019Aspre vie:\n  Les uns souleins en les rocheres,\n  Les uns en cloistre ove lour confreres,\n  Chascun fist bien de sa partie;\n  Cil plourt, cist preche, cil dieu prie,\n  Cist june et veille, et cil chastie\n  Son corps du froid et des miseres,\n  Cist laist sa terre et manantie,\n  Cil laist sa femme et progenie,\n  Eiant sur tout leur almes cheres.\u2019 (18253 ff.)\nIn fact, he is a poet in a different sense altogether from his\npredecessors, superior to former Anglo-Norman writers both in\nimagination and in technical skill; but at the same time he is\nhopelessly unreadable, so far as this book as a whole is concerned,\nbecause, having been seized by the fatal desire to do good in his\ngeneration, \u2018villicacionis sue racionem, dum tempus instat, ...\nalleuiare cupiens,\u2019 as he himself expresses it, he deliberately\ndetermined to smother those gifts which had been employed in the\nservice of folly, and to become a preacher instead of a poet. Happily,\nas time went on, he saw reason to modify his views in this respect (as\nhe tells us plainly in the _Confessio Amantis_), and he became a poet\nagain; but meanwhile he remains a preacher, and not a very good one\nafter all.\nQUOTATIONS.--One of the characteristic features of the _Mirour_ is the\nimmense number of quotations. This citation of authorities is of course\na characteristic of medieval morality, and appears in some books, as in\nthe _Liber Consolationis_ and other writings of Albertano of Brescia,\nin an extreme form. Here the tendency is very pronounced, especially\nin the part which treats of Vices and Virtues, and it is worth while\nto inquire what range of reading they really indicate. A very large\nnumber are from the Bible, and there can be little doubt that Gower\nknew the Bible, in the Vulgate version of course, thoroughly well.\nThere is hardly a book of the Old Testament to which he does not refer,\nand he seems to be acquainted with Bible history even in its obscurest\ndetails. The books from which he most frequently quotes are _Job_,\n_Psalms_, _Proverbs_, _Isaiah_, _Jeremiah_, and _Ecclesiasticus_, the\nproverbial morality of this last book being especially congenial to\nhim. The quotations are sometimes inexact, and occasionally assigned\nto the wrong book; also the book of _Ecclesiasticus_, which is quoted\nvery frequently, is sometimes referred to under the name of Sidrac and\nsometimes of Solomon: but there can be no doubt in my opinion that\nthese Biblical quotations are at first hand. Of other writers Seneca,\nwho is quoted by name nearly thirty times, comes easily first. Some\nof the references to him seem to be false, but it is possible that\nour author had read some of his works. Then come several of the Latin\nfathers, Jerome, Augustin, Gregory, Bernard, and, not far behind these,\nAmbrose. The quotations are not always easy to verify, and in most\ncases there is nothing to indicate that the books from which they are\ntaken had been read as a whole. No doubt Gower may have been acquainted\nwith some portions of them, as for instance that part of Jerome\u2019s book\nagainst Jovinian which treats of the objections to marriage, but it\nis likely enough that he picked up most of these quotations at second\nhand. There are about a dozen quotations from Cicero, mostly from the\n_De Officiis_ and _De Amicitia_, but I doubt whether he had read either\nof these books. In the _Confessio Amantis_ he speaks as if he did not\nknow that Tullius was the same person as Cicero (iv. 2648). Boethius\nis cited four times, one of the references being false; Cassiodorus\nand Isidore each four times, and Bede three times. Stories of natural\nhistory seem to be referred rather indiscriminately to Solinus, for\nseveral of these references prove to be false. Three quotations are\nattributed by the author to Horace (\u2018Orace\u2019), but of these one is in\nfact from Ovid and another from Juvenal. He certainly got them all\nfrom some book of commonplaces. The same may be said of the passage\nalleged to be from Quintilian and of the references to Aristotle and\nto Plato. \u2018Marcial,\u2019 who is quoted three times, is not the classical\nMartial, but the epigrammatist Godfrey of Winchester, whose writings\nwere in imitation of the Roman poet and passed commonly under his name.\nThe distichs of Cato are referred to five times, and it is certain of\ncourse that Gower had read them. Ovid is named only once, and that\nis a doubtful reference, but the author of the _Confessio Amantis_\nwas certainly well acquainted at least with the _Metamorphoses_ and\nthe _Heroides_. Valerius Maximus is the authority for two stories,\nbut it is doubtful whether he is quoted at first hand. Fulgentius is\ncited twice, and \u2018Alphonses,\u2019 that is Petrus Alphonsi, author of the\n_Disciplina Clericalis_, twice. \u2018Pamphilius\u2019 (i.e. _Pamphilus, de\nAmore_) is cited once, but not in such a way as to suggest that Gower\nknew the book itself; and so too Maximian, but the passage referred to\ndoes not seem to be in the _Elegies_. The quotation from Ptolemy is, as\nusual, from the maxims often prefixed in manuscripts to the _Almagest_.\nOther writers referred to are Chrysostom, Cyprian, Remigius, Albertus\nMagnus, H\u00e9linand, Haymo, and Gilbert. We know from a passage in the\n_Confessio Amantis_ that Gower had read some of the works of Albertus,\nand we may assume as probable that he knew Gilbert\u2019s _Opusculum de\nVirginitate_, for his reference is rather to the treatise generally\nthan to any particular passage of it.\nHe was acquainted, no doubt, with the _Legenda Aurea_ or some similar\ncollection, and he seems to refer also to the _Vitae Patrum_. The moral\nand devotional books of his own day must have been pretty well known\nto him, as well as the lighter literature, to which he had himself\ncontributed (_Mir._ 27340). On the whole we must conclude that he was\na well-read man according to the standard of his age, especially for\na layman, but there is no need to attribute to him a vast stock of\nlearning on the strength of the large number of authors whom he quotes.\nPROVERBS, &C.--Besides quotations from books there will be found to be\na number of proverbial sayings in the _Mirour_, and I have thought it\nuseful to collect some of these and display them in a manner convenient\nfor reference. They are given in the order in which they occur:\n  1726.   \u2018Chien dormant n\u2019esveilleras.\u2019\n          Petite mosche au fort destrer.\u2019\n  1944.   \u2018Pour tout l\u2019avoir du Montpellers.\u2019\n  2119.   \u2018Mais cil qui voet le mont monter,\n          Ain\u00e7ois l\u2019estoet le doss courber,\n          Qu\u2019il truist la voie droite et pleine.\u2019\n  2182.   \u2018Au despitous despit avient.\u2019\n  5521.   \u2018Om dist, manace n\u2019est pas lance.\u2019\n  5593.   \u2018Endementiers que l\u2019erbe es vals\n          Renaist et croist, moert ly chivals.\u2019\n  5668.   \u2018Cil qui ne voet quant ad pooir\n          N\u2019el porra puis qant ad voloir.\u2019\n  5811.   \u2018Dieus aide a la charette.\u2019\n  6660.   \u2018Poverte parte compaignie.\u2019\n  7138.   \u2018Mais l\u2019en dist, qui quiert escorch\u00e9e\n          Le pell du chat, dont soit furr\u00e9e,\n          Luy fault aucune chose dire.\u2019\n  7237.   \u2018Comme cil qui chat achatera\n  7319.       \u2018pour le tresor de Pavie.\u2019\n  7969.   \u2018Oisel par autre se chastie.\u2019\n  8789.   \u2018Aviene ce q\u2019avenir doit.\u2019\n  8836.   \u2018Mais en proverbe est contenu,\n          Ly cous ad tout son fiel perdu\n          Et ad dieu en son cuer devant.\u2019\n  9307.   \u2018Quant fole vait un fol querir,\n          Du fol trover ne poet faillir.\u2019\n  9446.   \u2018Ce que polain prent en danture\n          Toute sa vie apres dura.\u2019\n  12724.  \u2018Escript auci j\u2019en truis lisant,\n          Au vois commune est acordant\n          La vois de dieu.\u2019\n  13116.      \u2018du mal nage malvois port.\u2019\n  13489.  \u2018C\u2019est un proverbe de la gent,\n          Cil qui plus souffre bonnement\n  14440.             \u2018l\u2019en dist en essampler\n          Qe dieus tous biens fait envoier,\n          Mais par les corns le boef n\u2019apporte.\u2019\n  15405.  \u2018Ne fait, comme dire l\u2019en soloit,\n          De l\u2019autry quir large courroie.\u2019 (Cp. 24995.)\n  16117.  \u2018L\u2019en dist ensi communement\n          Bon fin du bon commencement.\u2019\n          Son boef pour manger le perdis.\u2019\n  16943.  \u2018Qant piere hurte a la viole,\n          Ou l\u2019ostour luite au russinole,\n          Savoir poetz q\u2019ad le peiour.\u2019\n  17257.  \u2018Om dist, Tant as, tant vals.\u2019\n  17555.  \u2018Qant homme ad pai\u00e9 sa monoie,\n          Quoy valt ce lors a repentir?\u2019\n  18013.  \u2018L\u2019en dist ensi communement,\n          Retrai le fieu bien sagement\n          Et la fum\u00e9e exteinderas.\u2019\n  18020.      \u2018courser megre ne salt pas.\u2019\n  20420.  \u2018Cil qui sanz draps se fait aler,\n          Mal avera son gar\u00e7on vestu.\u2019\n  21085.  \u2018Ly moigne, ensi comme truis escrit,\n          Ne sont pas fait de leur habit.\u2019\n  22927.      \u2018la fortune a les hardis\n  23413.  \u2018Trop est l\u2019oisel de mesprisure\n          Q\u2019au son ny propre fait lesure.\u2019\n  24230.  \u2018L\u2019un covoitous et l\u2019autre fals\n          Ils s\u2019entracordont de leger.\u2019\n  24265.  \u2018Nul trop nous valt, sicomme l\u2019en dist.\u2019\n  24962.  \u2018Sicome crepaldz dist al herice,\n           Maldit soient tant seigneurant.\u2019\n  25010.  \u2018Om doit seignour par la maisnie\n          Conoistre.\u2019\n  25015.     \u2018tiel corsaint, tiel offrendour.\u2019\n  25302.  \u2018Te dourra craie pour fourmage.\u2019\n  27867.  \u2018qui bien ayme point n\u2019oublie.\u2019\n  28597.  \u2018De la proverbe me sovient,\n          Q\u2019om dist que molt sovent avient\n          Apres grant joye grant dolour.\u2019\nAkin to the proverbs are the illustrations from Natural History, real\nor fictitious, of which there is a considerable number in the _Mirour_.\nThese are of very various classes, from simple facts of ordinary\nobservation to the monstrous inventions of the Bestiaries, which were\nrepeated by one writer after another with a faith which rested not on\nany evidence of the facts stated, but upon their supposed agreement\nwith the fitness of things, that is, practically, their supposed\naptness as moral lessons, the medieval idea of the animal world being\napparently that it was created and kept in being largely for the\ninstruction of mankind. In taking the glow-worm as an illustration\nof hypocrisy (1130), the lark of joyous thankfulness (5637), the\ngrasshopper of improvidence (5821), the lapwing of female dissimulation\n(8869), the turtle-dove of constancy (17881), the drone of indolence\n(5437), the camel of revengeful malice (4417), and the blind kitten of\ndrunken helplessness (8221), the author is merely making a literary\nuse of every-day observation. There are however, as might be expected,\nplenty of illustrations of a more questionable character. Presumption\nis like the tiger beguiled with the mirror (1561); the proud man who is\ndisobedient to law is like the unicorn, which cannot be tamed (2101);\nthe devil breaking down the virtue of a man by raising him high in his\nown conceit is like the osprey, which carries bones high in the air\nand breaks them by dropping them upon rocks (1849); Envy, who destroys\nwith her breath the honour of all around her, is like the basilisk\nwhich kills all vegetation in the place where it is found (3745);\nthe man-faced bird, which pines away because it has slain a man, is\nproduced as a lesson to murderers (5029); the bad father, who teaches\nhis sons to plunder the poor, is like the hawk, which beats its young\nand drives them from the nest in order that they may learn to kill prey\nfor themselves (7009); the partridge is a lesson against stinginess\n(7671); the contagiousness of sin is illustrated by the fact that the\npanther infects other animals with his spots (9253), and yet in another\nplace (12865) the sweetness of the human voice when it utters praise\nis compared to the fragrance of the panther\u2019s breath. Contemplation\nis like the \u2018chalandre,\u2019 which flies up at midnight to the sky, and\nwhen on the earth will not look upon a dying person (10705); the fight\nbetween Arimaspians and griffons for emeralds is an image created\nfor our instruction of the contest between the soul of man and the\ndevil (10717); Devotion, who opens herself secretly to heaven and\nthus attains to the divine contemplation, is like the sea-shell which\nopens to the dew by night and from it conceives the pearl (10813); the\nspittle of a fasting man (according to Ambrose) will kill a serpent,\nand the fast itself will no doubt be effectual against the old serpent\nour enemy (18025). The bee does not come off well on the whole in these\ncomparisons: he is chosen as the likeness of the idle and luxurious\nprelate, but this is for reasons which are not in themselves at all\nobvious, except that he has a sting and is unduly fond of sweets\n(19345). The prelate who protects his flock from encroachments of the\nroyal or other authority is like the big fish which takes the smaller\ninto its mouth to shelter them from the storm (19909); Humility is like\nthe diamond, which refuses a setting of gold, but is drawn to the lowly\niron, a confusion with the load-stone, arising from the name \u2018adamant\u2019\napplied to both (12463). These are some of the illustrations which are\ndrawn from the domain of Natural History, not original for the most\npart, but worth noting as part of the literary baggage of the period.\nTHE AUTHOR AND HIS TIMES.--We may gather from the _Mirour_ some\nfew facts about the personality of the author, which will serve to\nsupplement in some degree our rather scanty knowledge of Gower\u2019s\nlife. He tells us here that he is a layman (21772), but that we knew\nalready; and that he knows little Latin and little French,--\u2018Poi sai\nlatin, poi sai romance\u2019 (21775), but that is only his modesty; he knows\nquite enough of both. He has spent his life in what he now regards as\nfolly or worse; he has committed all the seven deadly sins (27365);\nmoreover he has composed love poems, which he now calls \u2018fols ditz\nd\u2019amour\u2019 (27340); but for all this it is probable enough that his life\nhas been highly respectable. He comes late to repentance (27299), and\nmeans to sing a song different from that which he has sung heretofore\n(27347), to atone, apparently, for his former misdeeds. We may assume,\nthen, that he was not very young at the time when he wrote this book;\nand we know that he considered himself an old man when he produced the\n_Confessio Amantis_ (viii. 3068*) in the year 1390. Men were counted\nold before sixty in those days, and therefore we may suppose him to be\nnow about forty-six. We may perhaps gather from ll. 8794 and 17649 that\nhe had a wife. In the former passage he is speaking of those who tell\ntales to husbands about their wives\u2019 misconduct, and he says in effect,\n\u2018I for my part declare (Je di pour moi) that I wish to hear no such\ntales of _my_ wife\u2019; in the second he speaks of those wives who dislike\nservants and other persons simply because their husbands like them, and\nhe adds, \u2018I do not say that mine does so,\u2019 \u2018Ne di pas q\u2019ensi fait la\nmoie.\u2019 If the inference is correct, then his union with Agnes Groundolf\nin his old age was a second marriage, and this is in itself probable\nenough. We cannot come to any definite conclusion from this poem\nabout his profession or occupation in life. It is said by Leland that\nGower was a lawyer, but for this statement no evidence has ever been\nproduced, and if we may judge from the tone in which he speaks of the\nlaw and lawyers in the _Mirour_, we must reject it. Of all the secular\nestates that of the law seems to him to be the worst (24805 ff.), and\nhe condemns both advocates and judges in a more unqualified manner\nthan the members of any other calling. He knows apparently a good\ndeal about them and about the \u2018customs of Westminster,\u2019 but, judging\nby his tone, we shall probably be led to think that this knowledge\nwas acquired rather in the character of a litigant than in that of a\nmember of the legal profession. Especially the suggestion of a special\ntax to be levied on lawyers\u2019 gains (24337 ff.) is one which could\nhardly have come from one who was himself a lawyer. Again, the way in\nwhich he speaks of physicians, whom he accuses of being in league with\napothecaries to defraud patients, and of deliberately delaying the\ncure in order to make more money (24301, 25621 ff.), seems to exclude\nhim quite as clearly from the profession of medicine, the condemnation\nbeing here again general and unqualified.\nOf all the various ranks of society which he reviews, that of which he\nseems to speak with most respect is the estate of Merchants. He takes\npains to point out both here and in the _Vox Clamantis_ the utility of\ntheir occupation and the justice of their claim to reasonably large\nprofits on successful ventures in consideration of the risks which they\nrun (25177 ff.). He makes a special apology to the honest members of\nthe class for exposing the abuses to which the occupation is liable,\npleading that to blame the bad is in effect to praise the good (25213\nff., 25975 ff.), and he is more careful here than elsewhere to point\nout the fact that honest members of the class exist. These indications\nseem to suggest that it was as a merchant that Gower made the money\nwhich he spent in buying his land; and this inference is supported\nby the manner in which he speaks of \u2018our City,\u2019 and by the fact that\nit is with members of the merchant class that he seems to be most in\npersonal communication. He has evidently discussed with merchants the\ncomparative value of worldly and spiritual possessions, and he reports\nthe saying of one of them,\n  \u2018Dont un me disoit l\u2019autre jour,\u2019\nto the effect that he was a fool who did not make money if he might,\nfor no one knew the truth about the world to come (25915 ff.). He feels\nstrongly against a certain bad citizen who aims at giving privileges in\ntrade to outsiders (26380 ff.), and the jealousy of the Lombards which\nhe expresses (25429 ff.) has every appearance of being a prejudice\nconnected with rivalry in commerce. \u2018I see Lombards come,\u2019 he says, \u2018in\npoor attire as servants, and before a year has passed they have gained\nso much by deceit and conspiracy that they dress more nobly than the\nburgesses of our City; and if they need influence or friendship, they\ngain it by fraud and subtlety, so that their interests are promoted and\nours are damaged at their will and pleasure.\u2019\nIf we are to go further and ask in what branch of trade our author\nexercised himself, it is probable that we may see reason to set him\ndown as a dealer in wool, so enthusiastic is he about wool as the\nfirst of all commodities, and so much has he to say about the abuses\nof the staple (25360 ff.). No doubt the business of exporting wool\nwould be combined with that of importing foreign manufactured goods\nof some kind. It is known from other sources that Gower was a man who\ngradually acquired considerable property in land, and the references in\nthe _Mirour_ to the dearness of labour and the unreasonable demands of\nthe labourer (24625 ff.) are what we might expect from a man in that\nposition.\nHe tells us that he is a man of simple tastes, that he does not care\nto have \u2018partridges, pheasants, plovers, and swans\u2019 served up at his\ntable (26293 ff.); that he objects however to finding his simple joint\nof meat stuck full of wooden skewers by the butcher, so that when he\ncomes to carve it he blunts the edge of his knife (26237 ff.). We\nknow moreover from the whole tone of his writings that he is a just\nand upright man, who believes in the due subordination of the various\nmembers of society to one another, and who will not allow himself to\nbe ruled in his own household either by his wife or his servants. He\nthinks indeed that the patience of Socrates is much overstrained, and\nopenly declares that he shall not imitate it:\n  \u2018Qui ceste essample voet tenir\n  Avise soy; car sans mentir\n  Je ne serray si pacient.\u2019 (4186 ff.)\nBut, though a thorough believer in the principle of gradation in human\nsociety, he emphasizes constantly the equality of all men before God\nand refuses absolutely to admit the accident of birth as constituting\nany claim whatever to \u2018gentilesce.\u2019 The common descent of all from Adam\nis as conclusive on this point for him as it was for John Ball (23389\nff.), and he is not less clear and sound on the subject of wealth.\nConsidering that his views of society are essentially the same as those\nof Wycliff, and considering also his strong views about the corruption\nof the Church and the misdeeds of the friars, it is curious to find how\nstrongly he denounces \u2018lollardie\u2019 in his later writings.\nHe has a just abhorrence of war, and draws a very clear-sighted\ndistinction between the debased chivalry of his day and the true ideal\nof knighthood, the one moved only by impulses of vainglorious pride and\nlove of paramours,\n  \u2018Car d\u2019orguil ou du foldelit,\n  Au jour present, sicomme l\u2019en dist,\n  Chivalerie est maintenue.\u2019 (23986 ff.)\nand the other, set only on serving God and righting the wrong,\nrepresented finely in the character of Prowess:\n  \u2018Il ad delit sanz fol amour,\n  Proufit sanz tricher son prochein,\n  Honour sanz orguillous atour.\u2019 (15176 ff.)\nAbove all, our author has a deep sense of religion, and his study has\nbeen much upon the Bible. He deeply believes in the moral government of\nthe world by Providence, and he feels sure, as others of his age also\ndid, that the world has almost reached its final stage of corruption.\nWhatever others may do, he at least intends to repent of his sins and\nprepare himself to render a good account of his stewardship.\nLet us pass now from the person of the author and touch upon some of\nthose illustrations of the manners of the time which are furnished\nby the _Mirour_. In the first place it may be said that in certain\npoints, and especially in what is said of the Court of Rome and the\nMendicant orders, it fully confirms the unfavourable impression which\nwe get from other writers of the time. Gower has no scruples at any\ntime in denouncing the temporal possessions of the Church as the root\nof almost all the evil in her, and here as elsewhere he tells the story\nof the donation of Constantine, with the addition of the angelic voice\nwhich foretold disaster to spring from it. Of dispensations, which\nallow men to commit sin with impunity, he takes a very sound view. Not\neven God, he says, can grant this, which the Pope claims the power to\ngrant (18493). The Mendicant friars are for him those \u2018false prophets\u2019\nof whom the Gospel spoke, who should come in sheep\u2019s clothing, while\ninwardly they were ravening wolves. He denounces their worldliness\nin the strongest language, and the account of their visits to poor\nwomen\u2019s houses, taking a farthing if they cannot get a penny, or a\nsingle egg if nothing else is forthcoming (21379), reminds us vividly\nof Chaucer\u2019s picture of a similar scene. But in fact the whole of the\nChurch seems to our author to be in a wrong state. He does not relieve\nhis picture of it by any such pleasing exception as the parish priest\nof the _Canterbury Tales_. He thinks that it needs reform from the top\nto the bottom; the clergy of the parish churches are almost as much\nto blame as the prelates, monks and friars, and for him it is the\ncorruption of the Church that is mainly responsible for the decadence\nof society (21685 ff.). These views he continued to hold throughout his\nlife, and yet he apparently had no sympathy whatever with Lollardism\n(_Conf. Am. Prol._ 346 ff. and elsewhere). His witness against the\nChurch comes from one who is entirely untainted by schism. Especially\nhe is to be listened to when he complains how the archdeacons and their\nofficers abuse the trust committed to them for the correction of vices\nin the clergy and in the laity. With the clergy it is a case of \u2018huy\na moy, demain a vous\u2019--that is, the archdeacon or dean, being immoral\nhimself, winks at the vices of the clergy in order that his own may\nbe overlooked; the clergy, in fact, are judges in their own cause,\nand they stand or fall together. If, however, an unfortunate layman\noffends, they accuse him forthwith, in order to profit by the penalties\nthat may be exacted. \u2018Purs is the erchedeknes helle,\u2019 as Chaucer\u2019s\nSompnour says, and Gower declares plainly that the Church officials\nencourage vice in order that they may profit by it: \u2018the harlot is\nmore profitable to them,\u2019 he says, \u2018than the nun, and they let out\nfornication to farm, as they let their lands\u2019 (20149 ff.).\nSetting aside the Church, we may glean from the _Mirour_ some\ninteresting details about general society, especially in the city of\nLondon. There is a curious and life-like picture of the gatherings of\ncity dames at the wine-shop, whither with mincing steps they repair\ninstead of to church or to market, and how the vintner offers them the\nchoice of Vernazza and Malvoisie, wine of Candia and Romagna, Provence\nand Monterosso--not that he has all these, but to tickle their fancies\nand make them pay a higher price--and draws ten kinds of liquor from\na single cask. Thus he makes his gain and they spend their husbands\u2019\nmoney (26077 ff.). We find too a very lively account of the various\ndevices of shopkeepers to attract custom and cheat their customers. The\nmercer, for example, is louder than a sparrow-hawk in his cries; he\nseizes on people in the street and drags them by force into his shop,\nurging them merely to view his kerchiefs and his ostrich feathers,\nhis satins and foreign cloth (25285 ff.). The draper will try to sell\nyou cloth in a dark shop, where you can hardly tell blue from green,\nand while making you pay double its value will persuade you that he\nis giving it away because of his regard for you and desire for your\nacquaintance (25321 ff.). The goldsmith purloins the gold and silver\nwith which you supply him and puts a base alloy in its place; moreover,\nif he has made a cup for you and you do not call for it at once, he\nwill probably sell it to the first comer as his own, and tell you that\nyours was spoilt in the making and you must wait till he can make you\nanother (25513 ff.). The druggist not only makes profit out of sin\nby selling paints and cosmetics to women, but joins in league with\nthe physician and charges exorbitantly for making up the simplest\nprescription (25609 ff.). The furrier stretches the fur with which he\nhas to trim the mantle, so that after four days\u2019 wear it is obvious\nthat the cloth and the fur do not match one another (25705 ff.). Every\nkind of food is adulterated and is sold by false weights and measures.\nThe baker is a scoundrel of course, and richly deserves hanging\n(26189), but the butcher is also to blame, and especially because he\ndeclines altogether to recognize the farthing as current coin and will\ntake nothing less than a penny, so that poor people can get no meat\n(26227). Wines are mixed, coloured and adulterated; what they call\nRhenish probably grew on the banks of the Thames (26118). If you order\nbeer for your household, you get it good the first time and perhaps\nalso the second, but after that no more; and yet for the bad as high a\nprice is charged as for the good (26161 ff.). Merchants in these days\ntalk of thousands, where their fathers talked of scores or hundreds;\nbut their fathers lived honestly and paid their debts, while these\ndefraud all who have dealings with them. When you enter their houses,\nyou see tapestried rooms and curtained chambers, and they have fine\nplate upon the tables, as if they were dukes; but when they die, they\nare found to have spent all their substance, and their debts are left\nunpaid (25813 ff.).\nIn the country the labourers are discontented and disagreeable. They do\nless work and demand more pay than those of former times. In old days\nthe labourer never tasted wheaten bread and rarely had milk or cheese.\nThings went better in those days. Now their condition is a constant\ndanger to society, and one to which the upper classes seem strangely\nindifferent (26425 ff.).\nCurious accounts are given of the customs of the legal profession, and\nwhen our author comes to deal with the jury-panel, he tells us of a\nregularly established class of men whose occupation it is to arrange\nfor the due packing and bribing of juries. He asserts that of the\ncorrupt jurors there are certain captains, who are called \u2018tracers\u2019\n(_traiciers_), because they draw (_treront_) the others to their will.\nIf they say that white is black, the others will say \u2018quite so,\u2019 and\nswear it too, for as the tracer will have it, so it shall be. Those\npersons who at assizes desire to have corrupt jurymen to try their\ncase must speak with these \u2018tracers,\u2019 for all who are willing to sell\nthemselves in this manner are hand and glove with them, and so the\nmatter is arranged (25033 ff.). The existence of a definite name for\nthis class of undertakers seems to indicate that it was really an\nestablished institution.\nThese are a few of the points which may interest the reader in the\nreflection of the manners of society given by our author\u2019s \u2018mirror.\u2019\nThe whole presents a picture which, though no doubt somewhat\novercharged with gloom, is true nevertheless in its outlines.\nTEXT.--It remains to speak of the text of this edition and of the\nmanuscript on which it depends.\nIn the year 1895, while engaged in searching libraries for MSS. of the\n_Confessio Amantis_, I observed to Mr. Jenkinson, Librarian of the\nCambridge University Library, that if the lost French work of Gower\nshould ever be discovered, it would in all probability be found to have\nthe title _Speculum Hominis_, and not that of _Speculum Meditantis_,\nunder which it was ordinarily referred to. He at once called my\nattention to the MS. with the title _Mirour de l\u2019omme_, which he had\nlately bought and presented to the University Library. On examining\nthis I was able to identify it beyond all doubt with the missing book.\nIt may be thus described:\nCamb. Univ. Library, MS. Additional 3035, bought at the Hailstone sale,\nMay 1891, and presented to the Library by the Librarian.\nWritten on parchment, size of leaves about 12\u201d x 7\u00be\u201d, in eights with\ncatchwords; writing of the latter half of the 14th century, in double\ncolumn of forty-eight lines to the column; initial letter of each\nstanza coloured blue or red, and larger illuminated letters at the\nbeginning of the chief divisions, combined with some ornamentation\non the left side of the column, and in one case, f. 58 v^o, also at\nthe top of the page. One leaf is pasted down to the binding at the\nbeginning and contains the title and table of contents. After this\nfour leaves have been cut out, containing the beginning of the poem,\nand seven more in other parts of the book. There are also some leaves\nlost at the end. The first leaf after those which have been cut out at\nthe beginning has the signature _a_ iiii. The leaves (including those\ncut out) have now been numbered 1, 1*, 2, 3, 4, &c., up to 162; we have\ntherefore a first sheet, of which half is pasted down (f. 1) and the\nother half cut away (f. 1*), and then twenty quires of eight leaves\nwith the first leaf of the twenty-first quire, the leaves lost being\nas those after 162.\nThe present binding is of the last century and doubtless later than\n1745, for some accounts of work done by \u2018Richard Eldridge\u2019 and other\nmemoranda, written in the margins in an illiterate hand, have the dates\n1740 and 1745 and have been partly cut away by the binder. The book was\nformerly in the library of Edward Hailstone, Esq., whose name and arms\nare displayed upon a leather label outside the binding, but it seems\nthat no record exists as to the place from which he obtained it. From\nthe writing in the margin of several pages it would seem that about\nthe year 1745 it was lying neglected in some farm-house. We have, for\nexample, this memorandum (partly cut away) in the margin of one of the\nleaves: \u2018Margat ... leved at James ... in the year of our Lord 1745\nand was the dayre maid that year ... and her swithart name was Joshep\nCockhad Joshep Cockhad carpenter.\u2019 On the same page occurs the word\n\u2018glosterr,\u2019 which may partly serve to indicate the locality.\nThe manuscript is written in one hand throughout, with the exception\nof the Table of Contents, and the writing is clear, with but few\ncontractions. In a few cases, as in ll. 4109, 4116, 28941 f.,\ncorrections have been made over erasure. The correctness of the text\nwhich the MS. presents is shown by the very small number of cases\nin which either metre or sense suggests emendation. Apart from the\ndivision of words, only about thirty corrections have been made in the\npresent edition throughout the whole poem of nearly thirty thousand\nlines, and most of these are very trifling. I have little doubt that\nthis copy was written under the direction of the author.\nAs regards the manner in which the text of the MS. has been reproduced\nin this edition, I have followed on the whole the system used in the\npublications of the \u2018Soci\u00e9t\u00e9 des Anciens Textes Fran\u00e7ais.\u2019 Thus _u_\nand _v_, _i_ and _j_, have been dealt with in accordance with modern\npractice, whereas in the MS. (as usual in French and English books of\nthe time) _v_ is regularly written as the initial letter of a word for\neither _u_ or _v_, and _u_ in other positions (except sometimes in\nthe case of compounds like _avient_, _avoegler_, _envers_, _envie_,\n&c.), while, as regards _i_ and _j_, we have for initials either _i_\nor _I_ (_J_), and in other positions _i_. Thus the MS. has _vn_,\n_auoir_, while the text gives for the reader\u2019s convenience _un_,\n_avoir_; the MS. has _ie_ or _Ie_, _iour_ or _Iour_, while the text\ngives _je_, _jour_. Again, where an elision is expressed, the MS.\nof course combines the two elements into one word, giving _lamour_,\n_quil_, _qestoit_, while the text separates them by the apostrophe,\n_l\u2019amour_, _qu\u2019il_, _q\u2019estoit_. Some other separations have also been\nmade. Thus the MS. often, but by no means always, combines _plus_ with\nthe adjective or adverb to which it belongs: _plusbass_, _plusauant_;\nand often also the word _en_ is combined with a succeeding verb, as\n_enmangeast_, _enserroit_: in these instances the separation is made in\nthe text, but the MS. reading is recorded. In other cases, as with the\ncombinations _sique_, _sicomme_, _nounpas_, _envoie_, &c., the usage of\nthe MS. has been followed, though it is not quite uniform.\nThe final _-\u00e9_ (_-\u00e9s_) and _-\u00e9e_ (_-\u00e9es_) of nouns and participles have\nbeen marked with the accent for the reader\u2019s convenience, but in all\nother cases accents are dispensed with. They are not therefore used in\nthe terminations _-ez_, _-eez_, even when standing for _-\u00e9s_, _-\u00e9es_,\nas in _festoiez_, _neez_, nor in _asses_, _sachies_, &c., standing for\n_assez_, _sachiez_ (except l. 28712), nor is the grave accent placed\nupon the open _e_ of _apres_, _jammes_, &c. Occasionally the diaeresis\nis used to separate vowels; and the cedilla is inserted, as in modern\nFrench, to indicate the soft sound of _c_ where this seems certain, but\nthere are some possibly doubtful cases, as _sufficance_, _naiscance_,\nin which it is not written.\nWith regard to the use of capital letters, some attempt has been made\nto qualify the inconsistency of the MS. In general it may be said that\nwhere capitals are introduced, it has been chiefly in order to indicate\nmore clearly the cases where qualities or things are personified. It\nhas not been thought necessary to indicate particularly all these\nvariations.\nThe punctuation is the work of the editor throughout; that of the MS.,\nwhere it exists, is of a very uncertain character.\nContractions, &c., are marked in the printed text by italics, except\nin the case of the word _et_, which in the MS. is hardly ever written\nin full except at the beginning of a line. In such words as _\ua751est_,\n_\ua751fit_, _\ua751faire_, there may be doubt sometimes between _per_ and _par_,\nand the spelling of some of them was certainly variable. Attention\nmust be called especially to the frequently occurring _-o\u0305n\u0305_ as a\ntermination. It has been regularly written out as _-oun_, and I have\nno doubt that this is right. In Bozon\u2019s _Contes Moraliz\u00e9s_ the same\nabbreviation is used, alternating freely with the full form _-oun_,\nand it is common in the MSS. of the _Confessio Amantis_ and in the\nEllesmere MS. of the _Canterbury Tales_ (so far as I have had the\nopportunity of examining it), especially in words of French origin\nsuch as _devocioun_, _contricioun_. In the French texts this mode of\nwriting is applied also very frequently to the monosyllables _mon_,\n_ton_, _son_, _bon_, _don_, _non_, as well as to _bont\u00e9_, _nonpas_,\n_noncertein_, &c. The scribe of the _Mirour_ writes _doun_ in full\nonce (24625) with _do\u0305n\u0305_ in the same stanza, in _Bal._ xxi. 4 _noun_\nis twice fully written, and in some MSS. of the _Traiti\u00e9_ (e.g.\nBodley 294) the full form occurs frequently side by side with the\nabbreviation. A similar conclusion must be adopted as regards _a\u0305n\u0305_\n(annum), also written _aun_, _gla\u0305n\u0305_, _da\u0305n\u0305cer_, and the termination\n_-a\u0305n\u0305ce_, which is occasionally found.\nBALADES.\nThe existence of the _Cinkante Balades_ was first made known to the\npublic by Warton in his _History of English Poetry_, Sect. xix, his\nattention having been drawn to the MS. which contains them by its\npossessor, Lord Gower. After describing the other contents of this\nMS., he says: \u2018But the _Cinkante Balades_ or fifty French Sonnets\nabove mentioned are the curious and valuable part of Lord Gower\u2019s\nmanuscript. They are not mentioned by those who have written the Life\nof this poet or have catalogued his works. Nor do they appear in any\nother manuscript of Gower which I have examined. But if they should\nbe discovered in any other, I will venture to pronounce that a more\nauthentic, unembarrassed, and practicable copy than this before us will\nnot be produced.... To say no more, however, of the value which these\nlittle pieces may derive from being so scarce and so little known,\nthey have much real and intrinsic merit. They are tender, pathetic and\npoetical, and place our old poet Gower in a more advantageous point of\nview than that in which he has hitherto been usually seen. I know not\nif any even among the French poets themselves of this period have left\na set of more finished sonnets; for they were probably written when\nGower was a young man, about the year 1350. Nor had yet any English\npoet treated the passion of love with equal delicacy of sentiment and\nelegance of composition. I will transcribe four of these balades as\ncorrectly and intelligibly as I am able; although, I must confess,\nthere are some lines which I do not exactly comprehend.\u2019 He then quotes\nas specimens _Bal._ xxxvi, xxxiv, xliii, and xxx, but his transcription\nis far from being correct and is often quite unintelligible.\nDATE.--The date at which the _Cinkante Balades_ were composed cannot\nbe determined with certainty. Warton, judging apparently by the style\nand subject only, decided, as we have seen, that they belonged to the\nperiod of youth, and we know from a passage in the _Mirour_ (27340)\nthat the author composed love poems of some kind in his early life.\nApart from this, however, the evidence is all in favour of assigning\nthe _Balades_ to the later years of the poet\u2019s life. It is true, of\ncourse, that the Dedication to King Henry IV which precedes them, and\nthe Envoy which closes them, may have been written later than the\nrest; but at the same time it must be noted that the second balade of\nthe Dedication speaks distinctly of a purpose of making poems for the\nentertainment of the royal court, and the mutilated title which follows\nthe Dedication confirms this, so far as it can be read. Again, the\nprose remarks which accompany _Bal._ v and vi make it clear that the\ncircumstances of the poems are not personal to the author, seeing that\nhe there divides them into two classes, those that are appropriate for\npersons about to be married, and those that are \u2018universal\u2019 and have\napplication to all sorts and conditions of lovers. Moreover, several of\nthese last, viz, xli-xliv and also xlvi, are supposed to be addressed\nby ladies to their lovers. It is evident that the balades are only to\na very limited extent, if at all, expressive of the actual feelings of\nthe author towards a particular person. As an artist he has set himself\nto supply suitable forms of expression for the feelings of others, and\nin doing so he imagines their variety of circumstances and adapts his\ncomposition accordingly. For this kind of work it is not necessary, or\nperhaps even desirable, to be a lover oneself; it is enough to have\nbeen a lover once: and that Gower could in his later life express the\nfeelings of a lover with grace and truth we have ample evidence in\nthe _Confessio Amantis_. No doubt it is possible that these balades\nwere written at various times in the poet\u2019s life, and perhaps some\npersons, recognizing the greater spontaneity and the more gracefully\npoetical character (as it seems to me) of the first thirty or so,\nas compared with the more evident tendency to moralize in the rest,\nmay be inclined to see in this an indication of earlier date for the\nformer poems. In fact however the moralizing tendency, though always\npresent, grew less evident in Gower\u2019s work with advancing years. There\nis less of it in the _Confessio Amantis_ than in his former works, and\nthis not by accident but on principle, the author avowing plainly that\nunmixed morality had not proved effective, and accepting love as the\none universally interesting subject. When Henry of Lancaster, the man\nafter his own heart, was fairly seated on the throne, he probably felt\nhimself yet more free to lay aside the self-imposed task of setting\nright the world, and to occupy himself with a purely literary task in\nthe language and style which he felt to be most suitable for a court.\nIn any case it seems certain that some at least of the balades were\ncomposed with a view to the court of Henry IV, and the collection\nassumed its present shape probably in the year of his accession, 1399,\nfor we know that either in the first or the second year of Henry IV the\npoet became blind and ceased to write.\nFORM AND VERSIFICATION.--The collection consists of a Dedication\naddressed to Henry IV, fifty-one (not fifty) balades of love (one\nnumber being doubled by mistake), then one, unnumbered, addressed to\nthe Virgin, and a general Envoy. The balades are written in stanzas of\nseven or eight lines, exactly half of the whole fifty-four (including\nthe Dedication) belonging to each arrangement. The seven-line stanza\nrhymes _ab ab bcc_ with Envoy _bc bc_, or in three instances _ab ab\nbaa_, Envoy _ba ba_; the eight-line stanza ordinarily _ab ab bc bc_\nwith Envoy _bc bc_, but also in seven instances _ab ab ba ba_ with\nEnvoy _ba ba_. The form is the normal one of the balade, three stanzas\nwith rhymes alike and an Envoy; but in one case, _Bal._ ix, there are\nfive stanzas with Envoy, and in another, xxxii, the Envoy is wanting.\nAlso the balade addressed to the Virgin, which is added at the end,\nis without Envoy, and there follows a general Envoy of seven lines,\nrhyming independently and referring to the whole collection.\nThe balade form is of course taken from Continental models, and the\nmetre of the verse is syllabically correct like that of the _Mirour_.\nAs was observed however about the octosyllabic line of the _Mirour_,\nso it may be said of the ten-syllable verse here, that the rhythm\nis not exactly like that of the French verse of the Continent. The\neffect is due, as before remarked, to the attempt to combine the\nEnglish accentual with the French syllabic measure. This is especially\nvisible in the treatment of the caesura. In the compositions of the\nFrench writers of the new poetry--Froissart, for example--the ten- (or\neleven-) syllable line has regularly a break after the fourth syllable.\nThis fourth syllable however may be either accented or not, that is,\neither as in the line,\n  \u2018Se vous voulez aucune plainte faire,\u2019\nor as in the following,\n  \u2018Prenez juge qui soit de noble afaire.\u2019\nThe weaker form of caesura shown in this latter line occurs in at least\nten per cent. of the verses in this measure which Froissart gives in\nthe _Tr\u00e9sor Amoureux_, and the case is much the same with the _Balades_\nof Charles d\u2019Orl\u00e9ans, a generation later. Gower, on the other hand,\ndoes not admit the unaccented syllable (mute _e_ termination) in the\nfourth place at all; no such line as this,\n  \u2018De ma dame que j\u2019aime et ameray,\u2019\nis to be found in his balades. Indeed, we may go further than this,\nand say that the weak syllable is seldom tolerated in the other even\nplaces of the verse, where the English ear demanded a strongly marked\naccentual beat. Such a line as\n  \u2018Vous me poetz sicom vostre demeine\u2019 (_Bal._ xxxix. 2)\nis quite exceptional.\nAt the same time he does not insist on ending a word on the fourth\nsyllable, but in seven or eight per cent. of his lines the word is run\non into the next foot, as\n  \u2018Et vous, ma dame, croietz bien cela.\u2019\nThis is usually the form that the verse takes in such cases, the\nsyllable carried on being a mute _e_ termination, and the caesura\ncoming after this syllable; but lines like the following also occur, in\nwhich the caesura is transfered to the end of the third foot:\n  \u2018Si fuisse en paradis, ceo beal manoir,\u2019 v. 3.\n  \u2018En toute humilit\u00e9 sans mesprisure,\u2019 xii. 4.\nSo xvi. l. 2, xx. l. 20, &c., and others again in which the syllable\ncarried on is an accented one, as\n  \u2018Si femme porroit estre celestine,\u2019 xxi. 2.\n  \u2018Jeo ne sai nomer autre, si le noun;\u2019 xxiv. 1.\nIt must be noticed also that the poet occasionally uses the so-called\nepic caesura, admitting a superfluous unaccented syllable after the\nsecond foot, as\n  \u2018Et pensetz, dame, de ceo q\u2019ai dit pie\u00e7a,\u2019 ii. 3.\n  \u2018Qe mieulx voldroie morir en son servage,\u2019 xxiii. 2.\nSo with _dame_, _dames_, xix. l. 20, xx. l. 13, xxxvii. l. 18, xlvi.\nl. 15[K]; and with other words, xxv. l. 8, &c., _aime_, xxxiii. l. 10,\n_nouche_, xxxviii. l. 23, _grace_, xliv. l. 8, _fame_. In xx. 1 the\nsame thing occurs exceptionally in another part of the line, the word\n_roe_ counting as one syllable only, though it is a dissyllable in\n_Mir._ 10942. Naturally the termination _-\u00e9e_, as in iii. 2,\n  \u2018La renom\u00e9e, dont j\u2019ai l\u2019oreile pleine,\u2019\ndoes not constitute an epic caesura, because, as observed elsewhere,\nthe final _e_ in this case did not count as a syllable in Anglo-Norman\nverse.\nOn the whole we may say that Gower treats the caesura with much the\nsame freedom as is used in the English verse of the period, and at the\nsame time he marks the beat of his iambic verse more strongly than was\ndone by the contemporary French poets.\nMATTER AND STYLE.--As regards the literary character of these\ncompositions it must be allowed that they have, as Warton says, \u2018much\nreal and intrinsic merit.\u2019 There is indeed a grace and poetical feeling\nin some of them which makes them probably the best things of the kind\nthat have been produced by English writers of French, and as good as\nanything of the kind which had up to that time been written in English.\nThe author himself has marked them off into two unequal divisions.\nThe poems of the first class (i-v) express for us the security of the\naccepted lover, whose suit is to end in lawful marriage:\n  \u2018Jeo sui tout soen et elle est toute moie,\n  Jeo l\u2019ai et elle auci me voet avoir;\n  Pour tout le mond jeo ne la changeroie.\u2019 (_Bal._ v.)\nFrom these he passes to those expressions of feeling which apply\nto lovers generally, \u2018qui sont diversement travailez en la fortune\nd\u2019amour.\u2019 Nothing can be more graceful in its way than the idea and\nexpression of _Bal._ viii, \u2018D\u2019estable coer, qui nullement se mue,\u2019\nwhere the poet\u2019s thought is represented as a falcon, flying on the\nwings of longing and desire in a moment across the sea to his absent\nmistress, and taking his place with her till he shall see her again.\nOnce more, in _Bal._ xv, the image of the falcon appears, but this time\nit is a bird which is allowed to fly only with a leash, for so bound\nis the lover to his lady that he cannot but return to her from every\nflight. At another time (_Bal._ xviii) the lover is in despair at the\nhardness of his lady\u2019s heart: drops of water falling will in time wear\nthrough the hardest stone; but this example will not serve him, for\nhe cannot pierce the tender ears of his mistress with prayers, how\nurgent and repeated soever; God and the saints will hear his prayers,\nbut she is harder than the marble of the quarry--the more he entreats,\nthe less she listens, \u2018Com plus la prie, et meinz m\u2019ad entendu.\u2019 Again\n(xiii) his state is like the month of March, now shine, now shower.\nWhen he looks on the sweet face of his lady and sees her \u2018gentilesse,\u2019\nwisdom, and bearing, he has only pure delight; but when he perceives\nhow far above him is her worth, fear and despair cloud over his joy, as\nthe moon is darkened by eclipse. But in any case he must think of her\n(xxiv); she has so written her name on his heart that when he hears the\nchaplain read his litany he can think of nothing but of her. God grant\nthat his prayer may not be in vain! Did not Pygmalion in time past\nby prayer obtain that his lady should be changed from stone to flesh\nand blood, and ought not other lovers to hope for the same fortune\nfrom prayer? He seems to himself to be in a dream, and he questions\nwith himself and knows not whether he is a human creature or no, so\nabsorbed is his being by his love. God grant that his prayer may not\nbe in vain! He removes himself from her for a time (xxv) because of\nevil speakers, who with their slanders might injure her good name; but\nshe must know that his heart is ever with her and that all his grief\nand joy hangs upon her, \u2018Car qui bien aime ses amours tard oblie.\u2019\nBut (xxix) she has misunderstood his absence; report tells him that\nshe is angry with him. If she knew his thoughts, she would not be so\ndisposed towards him; this balade he sends to make his peace, for he\ncannot bear to be out of her love. In another (xxxii) he expresses the\ndeepest dejection: the New Year has come and is proceeding from winter\ntowards spring, but for him there is winter only, which shrouds him\nin the thickest gloom. His lady\u2019s beauty ever increases, but there is\nno sign of that kindness which should go with it; love only tortures\nhim and gives him no friendly greeting. To this balade there is no\nEnvoy, whether it be by negligence of the copyist, or because the lover\ncould not even summon up spirit to direct it to his mistress. Again\n(xxxiii), he has given her his all, body and soul, both without recall,\nas a gift for this New Year of which he has just now spoken: his sole\ndelight is to serve her. Will she not reward him even by a look? He\nasks for no present from her, let him only have some sign which may bid\nhim hope, \u2018Si plus n\u2019y soit, donetz le regarder.\u2019 The coming of Saint\nValentine encourages him somewhat (xxxiv) with the reflection that all\nnature yields to love, but (xxxv) he remembers with new depression that\nthough birds may choose their mates, yet he remains alone. May comes on\n(xxxvii), and his lady should turn her thoughts to love, but she sports\nwith flowers and pays no heed to the prayer of her prisoner. She is\nfree, but he is strongly bound; her close is full of flowers, but he\ncannot enter it; in the sweet season his fortune is bitter, May is for\nhim turned into winter: \u2018Vous estes franche et jeo sui fort li\u00e9.\u2019\nThen the lady has her say, and in accordance with the prerogative of\nher sex her moods vary with startling abruptness. She has doubts (xli)\nabout her lover\u2019s promises. He who swears most loudly is the most\nlikely to deceive, and some there are who will make love to a hundred\nand swear to each that she is the only one he loves. \u2018To thee, who art\none thing in the morning and at evening another, I send this balade\nfor thy reproof, to let thee know that I leave thee and care not for\nthee.\u2019 In xliii she is fully convinced of his treachery, he is falser\nthan Jason to Medea or Eneas to Dido. How different from Lancelot and\nTristram and the other good knights! \u2018C\u2019est ma dolour que fuist ain\u00e7ois\nma joie.\u2019 With this is contrasted the sentiment of xliv, in which the\nlady addresses one whom she regards as the flower of chivalry and the\nideal of a lover, and to whom she surrenders unconditionally. The lady\nspeaks again in xlvi, and then the series is carried to its conclusion\nwith rather a markedly moral tone. At the end comes an address to\nthe Virgin, in which the author declares himself bound to serve all\nladies, but her above them all. No lover can really be without a loving\nmistress, for in her is love eternal and invariable. He loves and\nserves her with all his heart, and he trusts to have his reward. The\nwhole concludes with an Envoy addressed to \u2018gentle England,\u2019 describing\nthe book generally as a memorial of the joy which has come to the\npoet\u2019s country from its noble king Henry, sent by heaven to redress its\nills.\nPRINTED EDITIONS.--The _Balades_ have been twice printed. They were\npublished by the Roxburghe Club in 1818, together with the other\ncontents of the Trentham MS. except the English poem, with the title\n\u2018Balades and other Poems by John Gower. Printed from the original MS.\nin the library of the Marquis of Stafford at Trentham,\u2019 Roxburghe Club,\n1818, 4to. The editor was Earl Gower. This edition has a considerable\nnumber of small errors, several of which obscure the sense; only a\nsmall number of copies was printed, and the book can hardly be obtained.\nIn 1886 an edition of the _Balades_ and of the _Traiti\u00e9_ was published\nin Germany under the name of Dr. Edmund Stengel in the series of\n\u2018Ausgaben und Abhandlungen aus dem Gebiete der romanischen Philologie.\u2019\nThe title of this book is \u2018John Gower\u2019s Minnesang und Ehezuchtb\u00fcchlein:\nLXXII anglonormannische Balladen ... neu herausgegeben von Edmund\nStengel.\u2019 Marburg, 1886. The preface is signed with the initials D.\nH. The editor of this convenient little book was unable to obtain\naccess to the original MS., apparently because he had been wrongly\ninformed as to the place where it was to be found, and accordingly\nprinted the _Balades_ from the Roxburghe edition with such emendations\nas his scholarship suggested. He removed a good many obvious errors\nof a trifling kind, and in a few cases he was successful in emending\nthe text by conjecture. Some important corrections, however, still\nremained to be made, and in several instances he introduced error\ninto the text either by incorrectly transcribing the Roxburghe edition\nor by unsuccessful attempts at emendation. I do not wish to speak\nwith disrespect of this edition. The editor laboured under serious\ndisadvantages in not being able to refer to the original MS. and in not\nhaving always available even a copy of the Roxburghe edition, so that\nwe cannot be surprised that he should have made mistakes. I have found\nhis text useful to work upon in collation, and some of his critical\nremarks are helpful.\nTHE PRESENT TEXT.--The text of this edition is based directly on the\nMS., which remains still in the library at Trentham Hall and to which\naccess was kindly allowed me by the Duke of Sutherland. I propose to\ndescribe the MS. fully, since it is of considerable interest, and being\nin a private library it is not generally accessible.\nThe Trentham MS., referred to as T., is a thin volume, containing 41\nleaves of parchment, measuring about 6\u00bc in. x 9\u00bc in., and made up\napparently as follows: a^4, b^1, c^6, d--f^8 (one leaf cut out), g^1,\nh^4, i^2 (no catchwords).\nThe first four leaves and the last two are blank except for notes of\nownership, &c., so that the text of the book extends only from f. 5 to\nf. 39, one leaf being lost between f. 33 and f. 34.\nThe pages are ruled for 35 lines and are written in single column.\nThe handwriting is of the end of the fourteenth or beginning of the\nfifteenth century, and resembles what I elsewhere describe as the\n\u2018third hand\u2019 in MS. Fairfax 3, though I should hesitate to affirm that\nit is certainly the same, not having had the opportunity of setting the\ntexts side by side. There is, however, another hand in the MS., which\nappears in the Latin lines on ff. 33 v^o and 39 v^o.\nThe initial letters of poems and stanzas are coloured, but there is no\nother ornamentation.\nThe book contains (1) ff. 5--10 v^o, the English poem in seven-line\nstanzas addressed to Henry IV, beginning \u2018O worthi noble kyng.\u2019\n(2) f. 10 v^o, 11, the Latin piece beginning \u2018Rex celi deus.\u2019\n(3) f. 11 v^o--12 v^o, two French balades with a set of Latin verses\nbetween them, addressed to Henry IV (f. 12 is seriously damaged). This\nis what I refer to as the Dedication.\n(4) ff. 12 v^o--33, _Cinkante balades_.\n(5) f. 33 v^o, Latin lines beginning \u2018Ecce patet tensus,\u2019 incomplete\nowing to the loss of the next leaf. Written in a different hand.\n(6) ff. 34--39, \u2018Traiti\u00e9 pour ensampler les amantz marietz,\u2019 imperfect\nat the beginning owing to the loss of the preceding leaf.\n(7) f. 39 v^o, Latin lines beginning \u2018Henrici quarti,\u2019 written in the\nhand which appears on f. 33 v^o.\nOn the first blank leaf is the following in the handwriting of Sir\nThomas Fairfax:\n    \u2018S^r. John Gower\u2019s learned Poems the same booke by himself\n    presented to kinge Henry ye fourth before his Coronation.\u2019\n(Originally this was \u2018att his Coronation,\u2019 then \u2018att or before his\nCoronation,\u2019 and finally the words \u2018att or\u2019 were struck through with\nthe pen.)\nThen lower down in the same hand:\n    \u2018For my honorable freind & kinsman s^r. Thomas Gower knt. and\n    Baronett from\nOn the verso of the second leaf near the left-hand top corner is\nwritten a name which appears to be \u2018Rychemond,\u2019 and there is added in a\ndifferent hand of the sixteenth century:\n    \u2018Liber Hen: Septimi tunc comitis Richmond manu propria script.\u2019\nOn the fifth leaf, where the text of the book begins, in the right-hand\ntop corner, written in the hand of Fairfax:\n    \u2018ffairfax N^o 265\n           by the gift of the learned Gentleman Charles Gedde Esq.\n    liuinge in the Citty of St Andrews.\u2019\nThen below in another hand:\n    \u2018Libenter tunc dabam\n    Id testor Carolus Gedde\n    Ipsis bis septenis Kalendis\n    mensis Octobris 1656.\u2019\nOn the last leaf of the text, f. 39, there is a note in Latin made in\n1651 at St. Andrews (Andreapoli) by C. Gedde at the age of seventy,\nwith reference to the date of Henry IV\u2019s reign. Then in English,\n    \u2018This booke pertaineth to aged Charles Gedde,\u2019\nand inserted between the lines by Fairfax,\n    \u2018but now to ffairfax of his gift, Jun. 28. 1656.\u2019\nBelow follows a note in English on the date of the death of Chaucer and\nof Gower, and their places of burial.\nThe first of the blank leaves at the end is covered with Latin anagrams\non the names \u2018Carolus Geddeius,\u2019 \u2018Carolus Geddie,\u2019 or \u2018Carolus Geddee,\u2019\nwith this heading,\n    \u2018In nomen venerandi et annosi Amici sui Caroli Geddei\n    Anagrammata,\u2019\nand ends with the couplet:\n    \u2018Serpit amor Jonath\u00e6 (Prisciano labe) Chirurgo\n    Mephibosh\u00e6 pedibus tam manibus genibus,\u2019\nwhich is not very intelligible, but is perhaps meant to indicate the\nname of the composer of the anagrams.\nIn the right-hand top corner of the next leaf there is written in what\nmight be a fifteenth-century hand, \u2018Will Sanders vn Just\u2019 (the rest cut\naway).\nAs to the statement made by Fairfax that this book, meaning apparently\nthis very copy, was presented by the author to Henry IV, it is hardly\nlikely that he had any trustworthy authority for it. The book must\nevidently have been arranged for some such purpose; on the whole\nhowever it is more likely that this was not the actual presentation\ncopy, but another written about the same time and left in the hands of\nthe author. The copy intended for presentation to the king, if such a\ncopy there were, would probably have been more elaborately ornamented;\nand moreover the Latin lines on the last leaf, \u2018Henrici quarti\u2019 &c.,\nbear the appearance of having been added later. The poet there speaks\nof himself as having become blind \u2018in the first year of king Henry\nIV,\u2019 and of having entirely ceased to write in consequence; and in\nanother version of the same lines, which is found in the Glasgow MS.\nof the _Vox Clamantis_, he dates his blindness from the _second_ year\nof King Henry\u2019s reign. In any case it seems clear that his blindness\ndid not come on immediately after Henry\u2019s accession; for the _Cronica\nTripertita_, a work of considerable length, must have been written\nafter the death of Richard II, which took place some five months after\nthe accession of Henry IV. It would be quite in accordance with Gower\u2019s\nusual practice to keep a copy of the book by him and add to it or alter\nit from time to time; the Fairfax MS. of the _Confessio Amantis_ and\nthe All Souls copy of the _Vox Clamantis_ are examples of this mode\nof proceeding: and I should be rather disposed to think that this\nvolume remained in the author\u2019s hands than that it was presented to the\nking. As to its subsequent history, if we are to regard the signature\n\u2018Rychemond\u2019 on the second leaf as a genuine autograph of Henry VII\nwhile Earl of Richmond, it would seem that the book passed at some time\ninto royal hands, but it can hardly have come to the Earl of Richmond\nby any succession from Henry IV. After this we know nothing definite\nuntil we find it in the hands of the \u2018aged Charles Gedde\u2019 of St.\nAndrews, by whom it was given, as we have seen, to Fairfax in 1656, and\nby Fairfax in the same year to his friend and kinsman Sir Thomas Gower,\nno doubt on the supposition that he belonged to the family of the poet.\nHe must have been one of the Gowers of Stittenham, and from him it has\npassed by descent to its present possessor.\nThe text given by the MS. seems to be on the whole a very correct one.\nFor the _Cinkante Balades_ it is the only manuscript authority, but\nas regards the _Traiti\u00e9_ it may be compared with several other copies\ncontemporary with the author, and it seems to give as good a text as\nany. There seems no reason to doubt that it was written in the lifetime\nof the author, who may however have been unable owing to his failing\neyesight to correct it himself. It was nevertheless carefully revised\nafter being written, as is shown by various erasures and corrections\nboth in the French and the English portions. This corrector\u2019s hand\nis apparently different from both the other hands which appear in\nthe manuscript. The best proof however of the trustworthiness of the\ntext is the fact that hardly any emendations are required either by\nthe metre or the sense. The difficulties presented by the text of the\nRoxburghe edition vanish for the most part on collation of the MS.,\nand the number of corrections actually made in this edition is very\ntrifling.\nIn a few points of spelling this MS. differs from that of the _Mirour_:\nfor example, _jeo_ (_ieo_) is almost always used in the _Balades_ for\n_je_ (but _ie_ in _Ded._ i. 4), and the _-ai_ termination is preferred\nto _-ay_, though both occur; similarly _sui_, _joie_, _li_, _poi_,\nwhere the _Mirour_ has more usually _suy_, _joye_, _ly_, _poy_, &c.\nWhat has been said with reference to the _Mirour_ about the use of\n_u_ and _v_, _i_ and _j_, applies also here (except that the scribe\nof this MS. prefers _i_ initially to _I_ and sometimes writes _u_\ninitially), and also in general what is said about division of words,\naccents and contractions. The latter however in the present text of\nthe _Balades_ and _Traiti\u00e9_ are not indicated by italics. It should be\nnoted that _que_ in the text stands for a contracted form. The word\nis _qe_ in the _Balades_, when it is fully written out, but _quil_,\n_tanquil_, &c., are used in the MS., _q\u0305om_ must evidently be meant for\n_quom_, and we find _que_ frequently in the _Mirour_. Such forms as\n_auerai_, _deuera_, _liuere_, &c., usually have _er_ abbreviated, but\nwe also find _saueroit_ (viii. 2), _auera_ (xvi. 3), _aueray_ (xvii.\n1), written out fully. Where the termination _-ance_ has a line drawn\nover it, as in _suffica\u0305n\u0305ce_, _fia\u0305n\u0305ce_ (iv. 2), it has been printed\n_-aunce_, and so _cha\u0305n\u0305con_ (xl. 3); but _aun_ is written out fully.\nIn general it must be assumed that _-oun_ ending a word represents\n_o\u0305n\u0305_, but in xxi. 4 we have _noun_ written out fully in both cases.\nIn the matter of capitals the usage of the MS. is followed for the most\npart. The punctuation is of course that of the editor, and it may be\nobserved that the previous editions have none.\nTRAITI\u00c9.\nThis work, which is called by its author \u2018un traiti\u00e9 selonc les\nauctours pour essampler les amantz marietz,\u2019 is a series of eighteen\nbalades, each composed of three seven-line stanzas without envoy,\nexcept in the case of the last, which has an additional stanza\naddressed \u2018Al universit\u00e9 de tout le monde,\u2019 apologizing for the poet\u2019s\nFrench and serving as a general envoy for the whole collection, though\nformally belonging to the last balade. The stanzas rhyme _ab ab bcc_,\na form which is used frequently in the _Cinkante Balades_, as also in\nGower\u2019s English poem addressed to Henry IV and in the stanzas which are\nintroduced into the eighth book of the _Confessio Amantis_. There are\nLatin marginal notes summarizing the contents of each balade, and the\nwhole is concluded by some lines of Latin. As to the date, if we are\nto regard the Latin lines \u2018Lex docet auctorum\u2019 as a part of the work\n(and they are connected with it in all the copies), we have a tolerably\nclear indication in the concluding couplet:\n  \u2018Hinc vetus annorum Gower sub spe meritorum\n    Ordine sponsorum tutus adhibo thorum.\u2019\nThis was written evidently just before the author\u2019s marriage, which\ntook place, as we know, near the beginning of the year 1398 (by the\nmodern reckoning), and therefore it would seem that the _Traiti\u00e9_\nbelongs to the year 1397. It is true that one MS. (Bodley 294) omits\nthis concluding couplet, but in view of the fact that it is contained\nnot only in all the other copies, but also in the Trin. Coll. Camb.\nMS., which seems to be derived from the same origin as Bodl. 294, we\ncannot attach much importance to the omission.\nIn several MSS. the _Traiti\u00e9_ is found attached to the _Confessio\nAmantis_, and with a heading to the effect that the author, having\nshown above in English the folly of those who love \u2018par amour,\u2019\nwill now write in French for the world generally a book to instruct\nmarried lovers by example to keep the faith of their espousals. But\nthough appearing thus as a pendant to the English work in the Fairfax,\nHarleian, Bodley, Trin. Coll. Camb., Wadham, Keswick Hall and Wollaton\nMSS., it does not necessarily belong to it. It is absent in the great\nmajority of copies of the _Confessio Amantis_, and in the Fairfax MS.\nit appears in a different hand from that of the English poem and was\ncertainly added later. Moreover the _Traiti\u00e9_ is found by itself in\nthe Trentham book, and following the _Vox Clamantis_ in the All Souls\nand Glasgow MSS., in both these cases having been added later than the\ntext of that work and in a different hand. We cannot tell what heading\nit had in the Trentham or the All Souls MSS., but probably the same\nas that of the Glasgow copy, which makes no reference to any other\nwork. \u2018This is a treatise which John Gower has made in accordance\nwith the authors, touching the estate of matrimony, whereby married\nlovers may instruct themselves by example to hold the faith of their\nholy espousals.\u2019 This variation of the heading is certainly due to the\nauthor, and we are entitled to regard the _Traiti\u00e9_ as in some sense an\nindependent work, occasionally attached by the author to the _Confessio\nAmantis_, but also published separately.\nAs to the versification, the remarks already made upon that of the\n_Balades_ apply also to these poems.\nThe subject of the work is defined by the title: it is intended to set\nforth by argument and example the nature and dignity of the state of\nmarriage and the evils springing from adultery and incontinence. The\ntendency to moralize is naturally much stronger in these poems than in\nthe _Cinkante Balades_, and they are consequently less poetical. The\nmost pleasing is perhaps xv, \u2018Comunes sont la cronique et l\u2019istoire\u2019:\n\u2018Still is the folly of Lancelot and of Tristram remembered, that others\nby it may take warning. All the year round the fair of love is kept,\nwhere Cupid sells or gives away hearts: he makes men drink of one or\nthe other of his two tuns, the one sweet and the other bitter. Thus\nthe fortune of love is unstable: the lover is now in joy and now in\ntorment, but the wise will be warned by others, as a bird avoids the\ntrap in which he sees another caught, and they will not take delight\nin wanton love.\u2019 Many of the examples are from stories already told in\nthe _Confessio Amantis_, as those of Nectanabus, Hercules and Deianira,\nJason, Clytemnestra, Lucretia, Paulina, Alboin and Rosamond, Tereus,\nValentinian.\nTEXT.--Of the _Traiti\u00e9_ there exist several contemporary copies besides\nthat of the Trentham MS. It is found appended to the _Confessio\nAmantis_ in MS. Fairfax 3, with a heading which closely connects it\nwith that poem; it occurs among the various Latin pieces which follow\nthe _Vox Clamantis_ in All Souls MS. 98, and again in much the same\nkind of position in the MS. of the _Vox Clamantis_ belonging to the\nHunterian Museum, Glasgow. The first two of these copies are, I have\nno doubt, in the same handwriting, that which I call the \u2018second hand\u2019\nof MS. Fairfax 3, and I am of opinion that the third (that of the\nGlasgow MS.) is so also. This question of the handwritings found in\ncontemporary copies of Gower will be discussed later, when the MSS.\nin question are more fully described: suffice it to say at present\nthat these copies are all good, and they agree very closely both with\none another and with that of the Trentham book, while at the same\ntime they are independent of one another. They have all been collated\nthroughout for this edition. Besides these original copies there is one\nin Harleian MS. 3869, which appears to be taken from Fairfax 3, and\nalso in the following MSS., in all of which the _Traiti\u00e9_ follows the\n_Confessio Amantis_: Bodley 294, Trinity College, Cambridge, R. 3. 2,\nWadham Coll. 13, and the Keswick Hall and Wollaton MSS. Of these Bodley\n294 has been collated for this edition, and the rest occasionally\nreferred to.\nThe MSS. may be tabulated as follows, further description being\nreserved for the occasions when they are more fully used:--\nF.--FAIRFAX 3, in the Bodleian Library, Oxford, containing the\n_Confessio Amantis_, the _Traiti\u00e9 pour essampler_, ff. 186 v^o-190, and\nseveral Latin poems.\nS.--ALL SOULS COLLEGE, OXFORD, 98, containing the _Vox Clamantis_,\n_Cronica Tripertita_, a miscellaneous collection of Latin poems, and\nthe _Traiti\u00e9_, ff. 132-135.\nT.--The TRENTHAM MS., described above.\nG.--HUNTERIAN MUSEUM, GLASGOW, T. 2. 17, with nearly the same contents\nas S. The _Traiti\u00e9_ is ff. 124 v^o-128.\nH.--HARLEIAN 3869, in the British Museum, agreeing with F.\nB.--BODLEY 294, in the Bodleian Library, containing the _Confessio\nAmantis_, the _Traiti\u00e9_, and a few Latin pieces.\nTr.--TRINITY COLL. CAMB. R. 3. 2, with nearly the same contents as B.\nW.--WADHAM COLL. OXF. 13, _Confessio Amantis_ and _Traiti\u00e9_, the latter\nimperfect at the end.\nK.--In the library of J. H. Gurney, Esq., Keswick Hall, Norwich, with\nthe same contents as F.\nA.--Lord Middleton\u2019s MS., at Wollaton Hall.\nThe _Traiti\u00e9_ has been twice printed: first by the Roxburghe Club from\nthe Trentham MS.[L], and then by Dr. Stengel, in both cases with the\n_Cinkante Balades_. The German editor unfortunately took as the basis\nof his text the copy in B, which is much inferior in correctness to\nthose of several other MSS. which were within his reach[M]. He has also\nin many cases failed to give a correct representation of the MS. which\nhe follows, and his collation of other copies is incomplete.\nThe text of the present edition is based upon that of F, which is at\nleast as good as any of the three other copies which I have called\ncontemporary, and has the advantage over two of them that it is\nperfect, whereas they have each lost a leaf. These four are so nearly\non the same level of correctness that it matters little on other\ngrounds which of them we follow. A full collation is here given of T,\nS and G, and the readings of B are occasionally mentioned. H and K\nare probably dependent on F. Tr. is a moderately good copy, closely\nconnected with B, but in view of the excellence of the other materials\nit is not worth collating; A is a manuscript of the same class, but\nrather less correct. Finally the text of W, which is late and full of\nblunders, may be set down as worthless.\nMIROUR DE L\u2019OMME\nOR\nSPECULUM HOMINIS\n    Cy apres comence le livre Fran\u00e7ois q\u2019est apell\u00e9 Mirour de\n    l\u2019om_m_e, le quel se divide en x parties, c\u2019est assavoir:\n    \u00b6 la primere p_ar_tie est coment de la malice du diable pecch\u00e9\n    fuit conceu, et de la maldite progenie des vices, qe puis de\n    lui nasquirent, dont le frele hom_m_e a g_ra_nt p_er_il de noet\n    et jour par forte guerre toutdys est assailli.\n    \u00b6 la seconde partie est coment reso_u_n fuit conjoint al\n    alme, dont les vertus morals por l\u2019om_m_e defendre sont deinz\n    la conscience par la divine grace inspirez et fraunchement\n    engendrez.\n    \u00b6 la tierce partie est por considerer p_ar_entre d\u2019eux l\u2019estat\n    des hom_m_es s_ur_ t_er_re, especialment de les haltz prelatz,\n    ovesq_ue_ lour archediaknes, officials, deans et autres, q\u2019ont\n    la governaunce de l\u2019espiritiele cure, et sount lumere et\n    essample de bien et d\u2019onest vie.\n    \u00b6 la quarte partie trete l\u2019estat des Religious, si bien\n    possessioners come mendiantz, q\u2019ont less\u00e9 les vanit\u00e9s de cest\n    present vie por contempler du ciel les joies perdurables.\n    \u00b6 la quinte partie trete l\u2019estat du temporiel governement\n    selonc le corps, le quel app_ar_tient as Emperours, Rois et\n    autres nobles Princes, qe devont maintenir la loy et doner\n    justice a lour poeple liege.\n    \u00b6 la sisme partie trete l\u2019estat de la chivalerie et de les\n    gentz d\u2019armes, qui devont le droit de seint esglise et la\n    fraunchise supporter et defendre, et qu\u2019ils ne lesserount lour\n    p_ro_pre paiis destitut por travaillier en est_ra_nges regions\n    a cause de veine gloire q\u2019ils ont de la renom\u00e9e mondeine.\n    \u00b6 la septisme partie trete l\u2019estat des Ministres de la loy,\n    c\u2019est assavoir Jugges, Pledours, Viscontes, Baillifs et\n    Questours, qui sont juretz a foi tenir et poiser le droit p_ar_\n    tiele egalt\u00e9 q_ue_ covetise ascunepart ne lour destorne.\n    \u00b6 l\u2019oetisme partie trete l\u2019estat des Marchantz, Artificers et\n    Vitaillers, qui selonc la droite policie des Cit\u00e9es, si fraude\n    et tricherie ne se mellont, sont au com_m_un profit honests et\n    necessaires.\n    \u00b6 la noefisme partie trete de ceo q_ue_ chescun en sou_n_\n    endroit blasme le Siecle, et coment le siecle des toutz partz\n    notablement s\u2019escuse, forsque soulement de l\u2019om_m_e pecchour,\n    en qui defaute les autres creatures sont sovent a meschief et\n    mesmes dieux en est auci corussez.\n    \u00b6 la disme partie trete coment l\u2019om_m_e peccheour lessant ses\n    mals se doit reformer a dieu et avoir p_ar_dou_n_ p_ar_ l\u2019eyde\n    de n_ost_re s_eigneur_ Jh_es_u Ch_ri_st et de sa doulce Miere\n    la Vierge gloriouse.\nMIROUR DE L\u2019OMME[N]\n[After the Table of Contents four leaves are lost, containing probably\nabout forty-seven stanzas.]\n  [Sidenote: =f. 5=]\n    Escoulte cea, chascun amant,\n  Qui tant p_er_estes desirant\n  Du pecch\u00e9, dont l\u2019amour est fals:\n  Lessetz la Miere ove tout s\u2019enfant,\n  Car qui plus est leur attendant,\n  Au fin avra chapeal de sauls:\n  Lors est il fols qui ses travauls\n  Met en amour si desloiauls,\n  Dont au final nuls est joyant.\n  Entende et tiegne mes consals,\n  Que je luy dirray en avant.[1]\n    Ce n\u2019est pas chose controv\u00e9e,\n  Dont pense affaire ma dit\u00e9e;\n  Ainz vuill conter tout voirement\n  Coment les filles du Pecch\u00e9\n  Font que tous sont enamour\u00e9\n  Par leur deceipte vilement.\n  He, amourouse sote gent,\n  De ce dont avetz com_m_enc\u00e9,\n  Je croy que v_ost_re fol talent\n  Changeast, qui muetz au p_re_sent\n  Reson en bestialit\u00e9.\n    Car s\u2019un soul hom_m_e avoir porroit\n  Quanq\u2019 en son coer souhaideroit\n  Du siecle, pour soy deliter,\n  Trestout come songe passeroit\n  En nient, et quant l\u2019en meinz quidoit,\n  Et puisq_ue_ l\u2019amour seculer\n  En nient au fin doit retorner,\n  Pour ce, si bon vous sembleroit,\n  Un poy du nient je vuill conter;\n  Dont quant l\u2019en quide avoir plenier\n  La main, tout vuide passer doit.\n    =Au com_m_encement de cest oev_er_e, qui p_ar_lera des vices et\n    des vertus, dirra p_ri_miereme_n_t come_n_t pecch\u00e9 anientist\n    les creatures et fuist cause originale dez tous lez mals.=\n    Tout estoit nient, q_ua_nq\u2019 om ore tient\n  Et tout ce nient en nient revient\n  C\u2019est nient q\u2019en soy tous mals contient\n  Du quoy tout temps qua_n_t me sovient,\n  M\u2019estoet a trere maint suspir,\n  Que je voi tantz mals avenir\n  Du nient, car tous ont leur desir\n  En nient q\u2019au siecle se p_ar_tient;\n  Que nient les fait leur dieu guerpir\n  Pour nient, q\u2019en nient doit revertir\n  Et devenir plus vil que fient.\n    Jehan l\u2019apostre evangelist\n  Tesmoigne q\u2019au com_m_encement\n  Dieux crea toute chose et fist,\n  Mais nient fuist fait sanz luy, ce dist:\n  Dont saint Gregoire sagement,\n  Qui puis en fist l\u2019exponement,[2]\n  Par le divin inspirement\n  Du nient la forme nous aprist,\n  Disant que nient en soy comprent\n  Le no_u_n du pecch\u00e9 soulement,\n    Primer quant dieus ot fait les cieux,\n  Des tous angres espiritieux\n  Un Lucifer fuist principals;\n  Mais du pecch\u00e9 q\u2019estoit mortieux\n  Chaoit de les celestieux\n  Au nient dev_er_s les infernalx:\n  Pecch\u00e9 fuist source de les mals,\n  Tornant les joyes en travals,\n  De halt en bas changeant les lieux:\n  Car par son vuill et ses consals\n  Volt anientir quanq_ue_ fist dieux.\n    Cil Lucifer no_u_npas solein\n  Cha\u00efst du ciel, an\u00e7ois tout plein\n  Des autres lors furont peris\n  Par pecch\u00e9, dont ly soverein\n  Leur fist chaoir, siq\u2019 en certein\n  Du pecch\u00e9 vint ce que je dis,\n  Dont l\u2019angre furont anientiz:\n  Com_m_e dieu puis de sa p_ro_pre mein\n  Adam crea deinz paradis,\n  Et sa compaigne au droit divis\n  Le fist avoir du dame Evein.\n    Pour le pecch\u00e9, pour le forsfait,\n  Dont Lucifer avoit mesfait,\n  Dieus, q\u2019en vist la desconvenue,[3]\n  Coment son ciel estoit desfait,--\n  Pour ce tantost Adam fuist fait\n  En p_ar_adis dessoutz la nue:\n  Siq\u2019 en apres de celle issue\n  Que de leur corps serroit estrait,\n  Soit restor\u00e9 q\u2019estoit perdue\n  Amont le ciel, a la value\n  Que Lucifer avoit sustrait.\n    Du noble main no duy parent\n  Estoiont fait molt noblement,\n  Car dieu le piere les forma:\n  Estoiont fait, quant tielement\n  A son ciel dieu les ordina:\n  En noble lieu dieu les crea\n  Et paradis tout leur bailla,\n  Que molt fuist noble au tiele gent;\n  Mais l\u2019en puet dire bien cela,\n  Helas! quant le pecch\u00e9 de la\n  Les anientist si vilement.\n    Chacun de vous ad bien o\u00ef\n  De Paradis, mais nepourquant,\n  Solonc que truis en genesi\n  Vous en dirray trestout ensi:[4]\n  Dont falt savoir primer avant\n  Q\u2019en Paradis avoit estant\n  Une arbre dieu luy toutpuissant,\n  Dont il les pommes deffendi\n  A Adam, qu\u2019il n\u2019en fuist mangant,[5]\n  Et dist, s\u2019il en mangast, par tant[6]\n    Bien tost apres, ce truis escrit,\n  Cil Lucifer dont vous ay dit\n  S\u2019apar\u00e7ut de la covenance;\n  Et ot d\u2019Adam trop grant despit,\n  Qu\u2019il fuist a celle joye eslit,\n  Dont mesmes par sa mescheance\n  Estoit cheeuz: lors sa semblance\n  Mua, siq_ue_ par resemblance\n  En forme d\u2019un serpent s\u2019assit\n  Dessur celle arbre, et d\u2019aquointance                               130\n  Pria dame Eve, a qui constance\n  De sa nature ert entredit.\n    Au frele et fieble femeline\n  En la figure serpentine,\n  Dessur celle arbre u qu\u2019il seoit,\n  Ly deable conta sa covine:\n  Si dist, \u2018He, fem_m_e, pren sesine\n  Du fruit qui tant p_er_est benoit:\n  Car lors serras en ton endroit\n  Sachant come dieu.\u2019 O la falsine!\n  Par ce q\u2019ensi la p_ro_mettoit,\n  La fem_m_e son voloir tornoit\n  Contre la volent\u00e9 divine.\n    La fem_m_e, qui par tricherie\n  Fuist du serpent ensi trahie,\n  Mangut le pom_m_e, helas, mortal:\n  Et quant ot fait la felonie,\n  Tantost s\u2019en vait come fole amie\n  Et tant luy dist que parigal\n  Le fist de cel origenal;\n  Le fruit mangut par compaignie.\n  Ensi ly serpent fuist causal\n  Au fem_m_e, et fem_m_e auci du mal\n  Causoit que l\u2019om_m_e fist folie.\n    Au mors du pom_m_e tant amer\n  Mort et pecch\u00e9 tout au primer\n  Dedeinz Adam pristront demure:\n  Sa conscience, ainz accuser\n  De la mortiele forsfaiture.\n  Helas! cil qui tant fuist dessure\n  Fuist tant dessoutz en si poy d\u2019ure;\n  Car dieux luy fist nud despoiler:\n  Come sa malvoise creature,\n  Atteinte ovesq_ue_ la menure\n  Le fist come traitre forsjuger.\n    C\u2019estoit du dieu le Jugement,\n  Botuz du Paradis en terre;\n  U q\u2019en dolour molt tristement\n  Sa viande et son vestement\n  Irroit a pourchacer et querre:\n  Sa fem_m_e auci pour son contrere,\n  De ce q\u2019a dieu ne voloit plere,\n  Tous jours a son enfantement,\n  Quant vient au naturel affere,\n  Doit tous ses fils et files trere\n    Mais tout ce n\u2019eust est\u00e9 que jeeu,\n  Si plus du paine n\u2019eust \u00ebeu;\n  Mais sur trestout c\u2019estoit le pis\n  La mort, dont au darrein perdu\n  Furont loigns en enfern de dieu\n  Et piere et miere et file et fils,\n  Sanz fin pour demourer toutdis.\n  [Sidenote: =f. 6=]\n  Lors pourray dire a mon avis,\n  Du pecch\u00e9 vient en chacun lieu\n  Car ciel et terre et paradis\n  De sa malice ad corrumpu.\n    Pour ce vous dirray la maniere\n  Com_m_ent Pecch\u00e9 nasquit primere,\n  Et de ses files tout ades;\n  Si vous dirray qui fuist son piere,\n  Et u nasquist celle adv_er_siere\n  Trestout dirray cy en apres.[8]\n  Ly deable mesme a son decess,\n  Du ciel la belle meson cliere,\n  Lors engendra tieu fals encress,\n  Come vous orretz, si faitez pes;\n  Car je vuill conter la matiere.\n    =Com_m_ent Pecch\u00e9 nasquist du deble, et com_m_ent Mort nasquist\n    du Pecch\u00e9, et coment Mort espousa sa miere et engendra sur luy\n    les sept vices mortieux.=\n    Ly deable, qui tous mals soubtile\n  Et trestous biens hiet et revile,\n  De sa malice concevoit\n  Et puis enfantoit une file,\n  Q\u2019ert tresmalvoise, laide et vile,\n  Il mesmes sa norrice estoit,\n  Et la gardoit et doctrinoit\n  De sa plus tricherouse guile;[9]\n  Par quoy la file en son endroit\n  Si violente devenoit,\n  Que riens ne touche q_ue_ n\u2019avile.\n    Tant p_er_servoit le deble a gr\u00e9[10]\n  Sa jofne file en son degr\u00e9\n  Et tant luy fist plesant desport,\n  Que sur sa file ad engendr\u00e9\n  Un fils, que l\u2019en appella Mort.\n  Lors ot le deable grant confort,\n  Car tout quidoit par leur enhort\n  De l\u2019ome avoir sa volent\u00e9;\n  Car quant ils deux sont d\u2019un acort,\n  Tout quanq_ue_ vient a leur resort\n  Le deble tient enherit\u00e9.\n    Au piere furont molt cheris\n  Car trop luy furont resemblant:\n  Et pour cela par son devis,\n  Pour plus avoir de ses norris,\n  La miere espousa son enfant:\n  Si vont sept files engendrant,\n  Qui sont d\u2019enfern enheritant\n  Et ont le mond tout entrepris;\n  Come je vous serray devisant,\n  Des queux no_u_ns om leur est nomant\n    Les no_u_ns des files du Pecch\u00e9\n  L\u2019un apres l\u2019autre en leur degr\u00e9\n  Dirray, des quelles la primere\n  Orguil ad no_u_n, celle est l\u2019aisn\u00e9e,\n  La tresmalvoise malur\u00e9,\n  Que plus resemble a son fals piere;\n  L\u2019autre est Envye, que sa chiere\n  Belle ad devant, et parderere\n  Plaine est du male volent\u00e9;\n  Que jam_m_ais n\u2019ot sa pes plenere,\n  Ainz fait trestoute adversit\u00e9:\n    La quarte est celle d\u2019Avarice,\n  Que l\u2019or plus q_ue_ son dieu cherice;[11]\n  La quinte Accide demy morte,\n  Q\u2019au dieu n\u2019au monde fait service;\n  La siste file en son office\n  C\u2019est Glotonie, que la porte\n  Des vices gart, et tout apporte\n  Du foldelit c\u2019est la norrice:\n  Mais la septime se desporte,\n  C\u2019est Leccherie, que se porte\n  Sur toutes autres la plus nice.\n    Ensi com_m_e je le vous ay dit,\n  Pecch\u00e9 du deable q\u2019est maldit\n  Primerement prist sa nescance,\n  Et puis du Pecch\u00e9 Mort nasquit,\n  Dont plus avant com_m_e j\u2019ay descript[12]\n  Nasquiront plain du malfesance\n  Ly autre sept, que d\u2019attendance\n  Au deble sont par tout soubgit;\n  Dont cil qui tous les mals avance,\n  Quant naistre vit ytiele enfance,\n  De sa part grantment s\u2019esjo\u00eft.[13]\n    =Com_m_ent le deable envoya Pecch\u00e9 ovesq_ue_ ses sept files\n    au Siecle, et com_m_ent il tient puis son p_ar_lement pour\n    l\u2019om_m_e enginer.=\n  Ly deable, q\u2019est tout plain du rage,\n  Qua_n_t vist qu\u2019il ot si g_ra_nt lignage,\n  Au Siecle tous les envoia:\n  Ses p_ro_pres files du putage\n  Parmy le Siecle convoia;\n  Et tant y fist et engina\n  Que ly fals Siecle s\u2019enclina\n  De faire tout par leur menage,\n  Par ceaux sa gloire devisa,\n  Par ceaux toutdis se conseila,\n  Par ceaux fist maint horrible oultrage.\n    Chascune solonc son endroit\n  Le Siecle pour plus enginer:\n  Orguil sa gloire maintenoit,\n  Envie ades luy consailloit,\n  Et d\u2019Ire fist son guerroier,\n  Et d\u2019Avarice tresorer,\n  Accidie estoit son chamberer,\n  Et Glotonie de son droit\n  Estoit son maistre boteller,\n  Et Leccherie en son mestier\n    Cil qui trestous ceos mals engendre,\n  Quant vist les files de son gendre\n  Mener le Siecle a leur voloir,\n  Lors comen\u00e7a consail a prendre\n  Coment cel hom_m_e pot susprendre,\n  Le quel devant ot fait chaoir\n  Du p_ar_adis le beau Manoir;\n  Car bien scieust que par estovoir\n  Cel hom_m_e doit el siecle attendre,\n  Si l\u2019om_m_e n\u2019en poet decevoir,\n  Pour faire en son enfern descendre.\n    Ly deable, qui tous mals engine,\n  Quant vist qu\u2019il ot par sa falsine\n  Du paradis l\u2019om_m_e abatu,\n  Hors de la joye celestine\n  En la deserte salvagine,\n  D\u2019un autre mal lors s\u2019est pourveu,\n  Dont l\u2019om_m_e q\u2019an\u00e7ois ot de\u00e7u\n  U l\u2019en languist sanz medicine,\n  Au fin q\u2019ensi serroit perdu\n  Sanz esperance de salu:\n  Oietz qu\u2019il fist de sa covine.\n    Au Siecle mesmes s\u2019en ala,\n  Et tout son consail luy conta,\n  Et pria qu\u2019il luy volt aider:\n  Tant luy promist, tant luy dona,\n  Que l\u2019un a l\u2019autre s\u2019acorda,\n  Mais pour son purpos achever\n  Com_m_unement volt assembler\n  Tous ses amys, et pour cela\n  Un parlement faisoit crier,\n  Par queux se pourroit consailler\n  Com_m_e son purpos achievera.\n    Les bries tantost furont escris\n  A ceaux qui furont ses amys,\n  Que tous vienent au parlement,\n  Pecch\u00e9 la dame du paiis\n  Ove ses sept files noblement\n  Vint primer a l\u2019assemblement;\n  Le Siecle y vient ensemblement\n  Ove belle route a son devis;\n  Mais Mort venoit darreinement:\n  Et lors quant tous furont present,\n  Le deable disoit son avis.\n    Devant trestous en audience\n  Et si leur dist parole fiere:\n  \u2018J\u2019en ay,\u2019 fait il, \u2018al dieu offense\n  L\u2019om_m_e abatu par ma science\n  Du paradis, u jadis iere,\n  Dont il est mis a son derere\n  En terre plaine de misere:\n  Mais plus avant de ma prudence\n  Si en enfern de la terrere\n  Le porray trere en tieu maniere,\n    \u2018Par ceste cause je vous pri,\n  Sicom_m_e vous m\u2019estez tout amy,\n  Consailletz moy en cest ovraigne,\n  Au fin que porray faire ensi.\u2019\n  Pecch\u00e9 sa file respondi,\n  Si dist sa reso_u_n primeraine:\n  \u2018Piere, tenez ma foy certaine,\n  Je fray tricher la char humaine\n  Ove mes sept files q\u2019ay norri:\n  [Sidenote: =f. 7=]\n  Ne poet faillir de male estraine,\n  Dont en la fin ert malbailli.\u2019\n    Le Siecle auci de sa partie\n  Promist au deable son a\u00efe,\n  Ensi le faisoit assavoir:\n  \u2018Je fray,\u2019 ce dist, \u2018ma tricherie\n  De la richesce et manantie\n  Que je retiens en mon pooir;\n  Du quoy trestout a ton voloir\n  Du bien promettre faldray mie\n  Qu\u2019il doit trestoute joye avoir,\n  Mais en la fin, sachiez du voir,\n  Je le lerray sanz compaignie.\u2019\n    Apres le Siecle parla Mort,\n  Que toute vie au fin remort:\n  \u2018De l\u2019om_m_e je te vengeray,\n  Car pour deduyt ne pour desport\n  Du moy ne poet avoir desport,\n  Mais pour voir dire, je ne say\n  Si l\u2019alme mortefieray,\n  Car ce partient a ton enhort:\n  Fay bien de l\u2019alme ton essay,\n  Et je du corps responderay,\n  Qu\u2019il doit venir a mon resort.\u2019\n    Ly deable grantment s\u2019esjo\u00eft[15]\n  De ce que chacun luy promist,\n  Dont chierement leur mercioit;\n  Et pria que chascun luy dist\n  De leur avis que sembleroit,\n  S\u2019il apres l\u2019om_m_e manderoit\n  Pour savoir ce qu\u2019il en dirroit.[16]\n  Sur quoy chacun luy respondist\n  Que bien affaire ce serroit,\n  Q\u2019un messager a grant esploit\n  Apres luy maintenant tramist.\n    Cil messager par son droit no_u_n\n  Qui droit a l\u2019om_m_e s\u2019en ala:\n  Sanz noise faire ne halt so_u_n\n  Dist son message, et sa reso_u_n\n  El cuer de l\u2019om_m_e il oreilla,\n  Depar le deable et luy pria\n  Q\u2019au venir tost se hastera,\n  U sont ensemble ly baro_u_n;\n  Et dist q_ue_ quant venu serra,\n  Des tieux novelles il orra\n    Temptacio_u_n soutilement\n  Tant fist par son enticement\n  Que l\u2019om_m_e vint ovesq_ue_ luy,\n  Pour savoir plus plenierement\n  La cause de tieu mandement:\n  Et maintenant, quant venoit y,\n  De sa venue s\u2019esjo\u00ff\n  Ly deable, qui molt le chery\n  Ove tous les autres ensement.\n  Que l\u2019om_m_e estoit tout esbahy\n  De l\u2019onnour que chacun luy tent.\n    Ly deble com_m_ence a parler,\n  Si dist pour l\u2019om_m_e losenger\n  Devant trestout le remenant:\n  \u2018Bealsire, je t\u2019ay fait mander,\n  Pour ce que vuil a toy parler\n  Au fin que soiez mo_u_n servant;\n  Et si te soit ensi plesant,\n  Tiel come tu vorras demander:\n  Ne t\u2019en soietz du rien doubtant,\n  Trestous les jours de ton vivant\n  Tu porras joye demener.\n    \u2018He, hom_m_e, enten ce que j\u2019ay dit,\n  Et n\u2019eietz honte ne despit\n  Du quelq_ue_ chose que te die:\n  Car si voes estre mon soubgit,\n  N\u2019y ad honour, n\u2019y ad p_ro_ufit,\n  Dont tu n\u2019avras a ta partie\n  Si largement sanz nul faillie,\n  Que tu dirras que ce suffit:\n  Et si t\u2019en fra sa compaignie\n  Pecch\u00e9 ma file suef norrie,\n  Pour faire trestout ton delit.\u2019\n    Pecch\u00e9 parloit apres son piere,\n  Q\u2019estoit plesant de sa maniere:\n  \u2018He, hom_m_e, croiez a ses dis,\n  Si tu voes faire ma priere,\n  Dont ton corps serra rejo\u00efz,\n  Ce que mon piere t\u2019ad promis\n  En ceste vie t\u2019ert complis;\n  Car je serray ta chamberere\n  Pour faire tout a ton devis\n  Et tes plaisirs et tes delis,\n  Dont dois avoir ta joye entiere.\u2019\n    Et puis le Siecle du noblesce\n  Et si luy dist pour plus cherir:\n  \u2018He, hom_m_e, asculte ma p_ro_messe,\n  De mo_u_n avoir, de ma richesse\n  Te fray molt largement richir.\n  Car si mon consail voes tenir,\n  Tu dois no capitain servir;\n  Et s\u2019ensi fais, je t\u2019en confesse\n  Que prest serray pour sustenir\n  Solonc que te vient au plesir\n    Mais a celle houre nequedent\n  Mort endroit soy n\u2019y fuist p_re_sent,\n  Auci pour l\u2019om_m_e consailler;\n  Car plain estoit du maltalent,\n  Qu\u2019il ne savoit aucunement\n  Ne bell p_ro_mettre ne don_n_er:\n  Pour ce ne volt lors apparer,\n  Ainz en secr\u00e9 se fist muscer,\n  Et ce fuist par com_m_un assent;\n  Lors ne voloient molester\n  Du chose contre son talent.\n    Mais au darrein p_ar_ son degr\u00e9\n  Lors vint avant tout en cel\u00e9e\n  Temptacion ly decevant;\n  C\u2019estoit ly messagier priv\u00e9,\n  Qui primes l\u2019omme ot amen\u00e9,\n  Come je vous contay cy devant;\n  Cil dist a l\u2019om_m_e en consaillant:[17]\n  De recevoir tiele ameist\u00e9,\n  Dont tu pourras toutdis avant\n  Avoir le corps p_ar_ tout joyant\n  Sanz point d\u2019aucune adverset\u00e9?\u2019\n    Mais cil qui lors ust bien o\u00ef\n  Temptacio_u_n come il blandi\n  Par la dou\u00e7our de sa parole,\n  Il porroit dire bien de fi\n  Que ja n\u2019o\u00efst puisqu\u2019il nasqui\n  Car plus fuist doulce sa parole\n  Que n\u2019estoit harpe ne citole.\n  Dont l\u2019om_m_e quant il l\u2019entendi,\n  Au tiele vie doulce et mole\n  La char, q\u2019estoit salvage et fole,\n  Tantost de sa part consenti.\n    La char de l\u2019om_m_e consentoit\n  A ce que l\u2019en luy promettoit,\n  Si fist hom_m_age et reverence\n  Mais l\u2019Alme moult dolente estoit,\n  Quant vist sa char sanz sa licence\n  Avoir mesfait de tiele offense;\n  Dont se complaint au Conscience\n  Que sur cela consailleroit,\n  Et maintenant en sa presence\n  A reson_n_er sa char commence\n  Par ceste voie, et si disoit:\n    =Com_m_e_n_t l\u2019Alme aresona la Char, q\u2019avoit fait hom_m_age au\n    deable, et com_m_ent au darrein p_ar_ l\u2019eide du Reso_u_n et de\n    Paour le Char s\u2019en p_ar_ti[18] du diable et du Pecch\u00e9 et se\n    soubmist al gov_er_nance de l\u2019Alme.=\n    \u2018He, fole Char, he, Char salvage,\n  Te fais lever encontre moy?\n  Remembre toi q\u2019al dieu ymage\n  Fui faite, et pour to_u_n governage\n  Fui mis dedeinz le corps de toi.\n  He, vile Char, avoi, avoi!\n  Remembre aussi q_ue_ tu la loy\n  Primer rompis en cel estage\n  U dieu nous avoit mis tout coi,\n  Dont nuyt et jour es en effroy.\n    \u2018He, Char, remembre, car bien scies\n  Ly deable par ses malvoist\u00e9s\n  Du tieu barat te baratta,\n  Dont en dolour tu es ruez\n  Des haltes joyes honourez\n  Q\u2019a toy dieu lors abandona.\n  He, Char, pren garde de cela,\n  Ainz qu\u2019il plus bass te ruera:[19]\n  Cil qui sur tout est malurez,\n  Et tous les jours t\u2019enginera,\n  Tanqu\u2019il t\u2019avra pis enginez.\n    \u2018He, Char, desserre ton oraille,\n  Enten, car je te le consaille;\n  Et certes si tu m\u2019en creras,\n  Tieu grace dieus te repp_ar_aille\n  Que tu remonteras sanz faille\n  [Sidenote: =f. 8=]\n  Au lieu dont jadys avalas:\n  Et autrement tout seur serras,\n  Quant ceste vie te defaille,\n  Tantsoulement pour to_u_n trespas\n  Et toi et moi saldrons si bas,\n  Dont dieux ne voet q_ue_ l\u2019en resaille.\n    \u2018He, Char, come tu fais grant folie,\n  Q\u2019au tiele false compaignie\n  Si loigns de moy te fais attraire,\n  Que tout sont plain du tricherie:\n  Car tu scies bien que par envie\n  Pecch\u00e9 primer te porra plaire,\n  Mais au darrein te doit desplaire;\n  Ly Siecle auci de sa partie,\n  S\u2019il t\u2019eust don_n_\u00e9 tout so_u_n doaire,\n  Au fin te lerra q\u2019une haire,\n  Que plus n\u2019en porteras tu mie.\n    \u2018He, Char, des tieux amys fier\n  N\u2019estoet, car prou n\u2019en dois porter;\n  Come tu sovent as bien o\u00ef,\n  Ce fait le fol reconforter:\n  Aguar pour ce, ainz que trahi\n  Soietz, je t\u2019amoneste et pri.\n  He, Char, pour dieu fai que te di,\n  Laissetz tieux fals amys estier;\n  Car, Char, si tu ne fais ensi,\n  Je, lass! serray pour toi hony,\n  Que mieux t\u2019en doie consailler.\n    \u2018He, Char, remembre auci coment\n  En un corps suismes sanz demise:\n  Dont falt que resonablement\n  Soions tout d\u2019un acordement.\n  Car s\u2019il avient que d\u2019autre guise\n  No cause soit deinz soi devise,\n  Lors devons p_er_dre la franchise\n  Q\u2019au n_ost_re franc pooir attent;\n  C\u2019est de monter par bone aprise\n  En paradis, dont par mesprise\n    \u2018He, Char, tu porras bien entendre,\n  Mieux valt remonter et ascendre\n  En celles joyes plus haltaines,\n  Qe d\u2019un bass en plus bass descendre,\n  U l\u2019en ne doit socour attendre\n  Mais sanz fin les ardantes paines.\n  He, Char, s\u2019au deable t\u2019acompaines\n  Et a les autres ses compaines,\n  Ne dois faillir du paine prendre:\n  Tes joyes serront si certaines\n  Que sanz fin nul t\u2019en poet rep_re_ndre.\u2019\n    La Char s\u2019estuit et se pensa,\n  Et en partie s\u2019esmaia\n  De ce q_ue_ l\u2019Alme a luy disoit.\n  Mais d\u2019autrepart quant regarda\n  Les autres, tant s\u2019en delita,\n  Que pour voirdire ne savoit\n  Au queu part trere se pourroit.\n  De son amour tant suspira\n  Et d\u2019autrepart tant covoitoit\n  Le Siecle, qu\u2019il tresoublia\n  Tout qanq_ue_ l\u2019Alme a luy precha.\n    Et lors quant l\u2019Alme s\u2019ap_ar_\u00e7uit\n  Que contre luy la Char s\u2019estuit,\n  Dont devoit estre governals,\n  Trop avoit p_er_du son deduyt:\n  Et nepourquant apres luy suyt\n  Male es, pource te tiens as mals.\n  Mais bien verras q_ue_ trop est fals\n  Cil anemy, qui te poursuit\n  Pour toi ruer es infernals:\n  Te fait moustrer les beals journals,\n  Dont pers memoire de la nuyt.\n    \u2018He, Char, si fuissetz avis\u00e9e\n  Come par treso_u_n ymagin\u00e9\n  Ly deble, qui te voet trahir,\n  Et la plesance du Pecch\u00e9,\n  Mais Mort, par qui tu dois morir,\n  Ne voet il faire avant venir,\n  Ainz l\u2019ad musc\u00e9 du fals conspir,\n  Que tu n\u2019en soiez remembr\u00e9![20]\n  Car il te vorra p_er_vertir\n  Si fort que jamais convertir\n  Ne t\u2019en lerra par nul degr\u00e9.\u2019\n    Lors prist ly deable a coroucer,\n  Et com_m_anda que maintenant\n  Pecch\u00e9 de son plesant mestier\n  Ove tout le vice seculier\n  Fuissent la Char reconfortant,\n  Et qu\u2019ils la feissont si avant\n  A leur delices entendant,\n  Dont Mort pourroit tresoublier.\n  Trestout en firont son com_m_ant,[21]\n  Du quoy la Char fuist si joyant\n    Mais l\u2019Alme, que tout fuist divine,\n  Quant vist sa char q\u2019ensi decline,\n  Reson appelloit et Paour,\n  Qui sont sergant de sa covine;\n  Car sovent par leur discipline\n  La frele Char laist sa folour.\n  Pour ce celle Alme en grand dolour\n  Fist sa compleinte et sa clamour,\n  Siq_ue_ la Char par leur doctrine\n  Du Mort, que l\u2019autre tricheour\n  Ont fait muscer de leur falsine.\n    Reson, q\u2019a l\u2019alme est necessaire,\n  Au Char de l\u2019omme lors repaire,\n  Et Paour luy suioit apres:\n  Mais d\u2019autrepart fuist au contraire\n  Temptacio_u_n ly secretaire,\n  Q\u2019au Char tempter ne falt jam_m_es.\n  L\u2019un volt entrer par bon_n_e pes,\n  Au Char tempter du tiel affaire,\n  Par quoy la Char sanz nul decess\n  A tieu delit se tient ades,\n  Que Reson ne l\u2019en pot retraire.\n    Reso_u_n la Char areson_n_a,\n  Et tant come pot la conseila\n  Du bon_n_e contemplacio_u_n\n  Que sa folie lessera:\n  Et ce luy dist, q\u2019au fin morra\n  Mais d\u2019autrepart Temptacio_u_n\n  Au Char fist sa collacio_u_n,\n  Et tieux delices luy moustra,\n  Du pecch\u00e9 delectacio_u_n\n  Et seculiere elacio_u_n,\n  Par quoy la Char desreson_n_a.\n    Et quant Paour ce vist, coment\n  La Char par si fals temptement\n  S\u2019estoit du Reso_u_n departie,\n  \u2018He, Char tresfole et necligent,\n  He, Char mortiele, he, Char porrie,\n  Trop es de\u00e7u du deablerie,\n  Q\u2019au toi muscont par tricherie\n  La Mort que vient sodainement.\n  Mais vien devers ma compaignie,\n  Si te moustray l\u2019erbergerie\n  U l\u2019ont musc\u00e9 secretement.\u2019\n    Paour q\u2019estoit espirital\n  Si l\u2019amena droit par la main\n  Serchant amont et puis aval\n  Trestous les chambres de l\u2019ostal,\n  Tanqu\u2019ils troveront au darrein\n  U Mort l\u2019orrible capitein,\n  Covert d\u2019un mantelet mondein,\n  Deinz une chambre cordial\n  S\u2019estoit musc\u00e9 trestout soulein,\n  En aguaitant la Char humein,[22]\n    Mais quant la Char vist la figure\n  De celle horrible creature,\n  Dedeinz soy comen\u00e7a trembler,\n  Et tant se dolt en sa nature\n  Que tout tenoit a mesprisure\n  Ce dont se soloit deliter.\n  Vers Pecch\u00e9 n\u2019osa plus garder,\n  Ne vers le Siecle au covoiter,\n  Ainz s\u2019avisa du Mort tout hure:\n  Sa conscience d\u2019amender\n  Et servir l\u2019Alme en vie pure.\n    Paour ensi la Char rebroie,\n  Q\u2019au Conscience la renvoie,\n  Et Conscience plus avant[23]\n  Au bon_n_e Reso_u_n la convoie,\n  Et puis Reso_u_n par juste voie\n  A l\u2019Alme la fait acordant.\n  Dont l\u2019Alme, q\u2019ot est\u00e9 devant\n  Reprist s\u2019espiritale joye,\n  Et vait la Char si chastiant\n  Par quoy la Char molt repentant\n  S\u2019en part du deble et sa menoie.\n    La Char du deble s\u2019en parti\n  Et du Pecch\u00e9 tout autrecy,\n  Ne point el Siecle se fia:\n  Paour l\u2019avoit tant esbahy,\n  Q\u2019a l\u2019alme tout se converti\n  [Sidenote: =f. 9=]\n  Sicome Reso_u_n l\u2019amonesta.\n  Com_m_ent Reson luy surmonta\n  Siq_ue_ de l\u2019om_m_e estoit failli,\n  Ove Pecch\u00e9 lors se conseilla,\n  Et puis au Siecle compleigna\n  Par grant tristour disant ensi:\n    =Com_m_ent la Char de l\u2019om_m_e s\u2019estoit p_ar_tie du deable\n    p_ar_ le conseil du Reso_u_n et de Pao_ur_: lors come_n_t le\n    deble s\u2019en complaignoit au Siecle et don_n_a po_ur_ ce lez\n    sept files du Pecch\u00e9 en mariage au Siecle pour l\u2019om_m_e pl_us_\n    enginer.=\n    \u2018He, Pecch\u00e9, q\u2019est ce que tu fais,\n  Par ton delit qua_n_t ne desfais\n  Paour du mort que l\u2019om_m_e meine?\n  Qu[e] tu de ton honour n\u2019attrais[24]\n  Pour moy servir la Char humeine?\n  Paour du mort ensi l\u2019estreine,\n  Dont Reso_u_n est la capitaine,\n  Q\u2019a moy s\u2019acordera jam_m_ais:\n  Du ceste chose je me pleigne,\n  Car s\u2019il eschape mo_u_n demeine,\n  Lors ay p_er_du tous mes essais.\u2019\n    Pecch\u00e9 reconforta son piere,\n  \u2018He, piere, je m\u2019aviseray:\n  Je suy des autres sept la miere,\n  Au Siecle auci je suy treschiere,\n  Dont leur consail demanderay;\n  Et solonc que je troveray,\n  Par leur avis te conteray\n  Que soit affaire en la matiere.\n  Car endroit moy me peneray,\n  Le corps, si puiss, je tricheray,\n    Au Siecle lors s\u2019en vait Pecch\u00e9,\n  Si ad son consail demand\u00e9,\n  Et ove ses files lors conspire\n  Come porront faire en leur degr\u00e9\n  Que l\u2019om_m_e arere soit men\u00e9\n  Au deble qui tant le desire.\n  Mais nepourquant Paour le tire,\n  Q\u2019a l\u2019un ne l\u2019autre ne remire,\n  Ain\u00e7ois les ad tous refus\u00e9;\n  Ne Pecch\u00e9 ne le pot suffire,\n  Mais sanz esploit sont retorn\u00e9.\n    De ceste chose fuist dolent\n  Pecch\u00e9, quant par s\u2019enticement\n  Ne poait l\u2019om_m_e decevoir:\n  Mais ore oretz come falsement\n  Le Siecle par compassement\n  Au deable faisoit assavoir.\n  Il dist que c\u2019il a son voloir\n  En mariage p_ro_prement,\n  N\u2019estoet doubter q\u2019a son espoir\n  Il entrera tiel estovoir,\n  Dont l\u2019om_m_e ert tout a son talent.\n    Ly deable quant o\u00fft cela,\n  Un petit se reconforta,\n  Et au Pecch\u00e9 de ce parloit\n  Pour savoir ce q\u2019elle en dirra,[25]\n  Et si luy plest q\u2019ensi dorra\n  Car quant a soy, ce dist, sembloit\n  Le mariage bien seoit,\n  Dont tiele issue engendrera\n  Que so_u_n lignage encresceroit,\n  Et l\u2019om_m_e, qui tant desiroit,\n  Encontre Reson conquerra.\n    Pecch\u00e9 respont disant ensi:\n  \u2018O piere, a ton voloir p_ar_my\n  Mes files sont en ton servage:\n  Moult bon me semble et je l\u2019ottry,\n  L\u2019alliance et le mariage.\n  Le Siecle est bien soutil et sage,\n  Dont m\u2019est avis, sanz desp_ar_age\n  Mes filles puiss don_n_er a luy,\n  Pour engendrer de no lignage,\n  Dont conquerras tiel avantage\n  Pour guerroier to_u_n anemy.\u2019\n    Et pour voirdire courtement,\n  Le mariage devoit prendre:\n  Et maintenant tout en p_re_sent\n  Le Siecle Orguil au fem_m_e prent,\n  Quelle ot le port de halte gendre.\n  Mais pour ce que l\u2019en doit ap_re_ndre\n  Si noble feste de comprendre,\n  Com_m_e fuist au tiel assemblement,\n  S\u2019un poy m\u2019en vuillez cy attendre,\n  Le vous ferray trestout entendre,\n    =Com_m_ent les sept files du Pecch\u00e9 vindront vers leur mariage,\n    et de leur arrai et de leur chiere.=\n    Chascune soer endroit du soy\n  L\u2019un apres l\u2019autre ove son conroi\n  Vint en sa guise noblement,\n  Enchivalchant par grant desroy;\n  Mais ce n\u2019estoit sur palefroy,\n  Ne sur les mules d\u2019orient:\n  Orguil qui vint primerement\n  S\u2019estoit mont\u00e9 moult fierement\n  Sur un lio_u_n, q\u2019aler en coy\n  Ainz salt sur la menue gent,\n  Du qui tous furont en effroy.\n    Du selle et frein quoy vous dirray,\n  Du mantellet ou d\u2019autre array?\n  Trestout fuist plain du queinterie;\n  Car unques pr\u00e9e flouriz en maii\n  N\u2019estoit au reguarder si gay\n  Des fleurs, com_m_e ce fuist du perrie:\n  Et sur son destre poign saisie\n  Qu\u2019il trestous autres a l\u2019essay\n  Volt surmonter de s\u2019estutye.\n  Ensi vint a la reverie\n  La dame dont parl\u00e9 vous ay.\n    Puis vint Envye en son degr\u00e9,\n  Q\u2019estoit dessur un chien mont\u00e9,\n  Et sur son destre poign portoit\n  Un esp_er_vier q\u2019estoit mu\u00e9:\n  La face ot moult descolour\u00e9\n  Et son mantell dont s\u2019affoubloit\n  Du purpre au droit devis estoit\n  Ove cuers ardans bien enbroud\u00e9,\n  Et entre d\u2019eux, qui bien seoit,\n  Du serpent langues y avoit\n  Par tout menuement poudr\u00e9.\n    Apres Envye vint suiant\n  Sa soer dame Ire enchivalchant\n  Moult fierement sur un sengler,\n  Soulaine vint, car attendant\n  Avoit ne sergant n\u2019escuier;\n  La cote avoit du fin acier,\n  Et des culteals plus d\u2019un millier\n  Q\u2019au coste luy furont pendant:\n  Trop fuist la dame a redouter,\n  Tous s\u2019en fuiont de son sentier,\n  Et la lessont passer avant.\n    Dessur un asne lent et lass\n  Puis vint Accidie loign derere,\n  Et sur son poign pour son solas\n  Tint un huan ferm p_ar_ un las:\n  Si ot toutdis pres sa costiere\n  Sa couche faite en sa litiere;\n  N\u2019estoit du merriem ne de piere,\n  Ainz fuist de plom de halt en bass.\n  Si vint au feste en tieu maniere,\n  Mais aulques fuist de mate chere,\n    Dame Avarice apres cela\n  Vint vers le feste et chivalcha\n  Sur un baucan qui voit toutdis\n  Dev_er_s la terre, et pour cela\n  Nulle autre beste tant prisa:\n  Si ot sur l\u2019un des poigns assis\n  Un ostour qui s\u2019en vait toutdis\n  Pour proye, et dessur l\u2019autre ot mis\n  Un merlot q\u2019en larcine va.\n  Que tout de l\u2019orr sont replenis:\n  Moult fuist l\u2019onour q\u2019om le porta.\n    Bien tost apres il me sovient\n  Que dame Gloutonie vient,\n  Que sur le lou s\u2019est chivalch\u00e9,\n  Et sur son poign un coufle tient,\n  Q\u2019a sa nature bien avient;\n  Si fist porter pres sa cost\u00e9e\n  Beau cop de vin envessell\u00e9:\n  Quant Yveresce luy survient,\n  Saisist le frein, si l\u2019ad men\u00e9,\n  Et dist de son droit herit\u00e9e\n  Que cel office a luy partient.\n    Puis vi venir du queinte atour\n  La dame q\u2019ad fait maint fol tour,\n  C\u2019est Leccherie la plus queinte:[27]\n  En un manteal de fol amour\n  Sist sur le chievre q\u2019est lecchour,\n  Et sur son poign soutz sa constreinte\n  [Sidenote: =f. 10=]\n  Porte un colomb; dont meint et meinte\n  Pour l\u2019aguarder s\u2019en vont entour.\n  Du beal colour la face ot peinte,\n  Oels vairs riantz, dont mainte e_n_peinte\n  Ruoit au fole gent entour.\n    Et d\u2019autre part sans nul demeure\n  Le Siecle vint en mesme l\u2019eure,\n  Et c\u2019estoit en le temps joly\n  Bois, champs et pr\u00e9es de sa verdure\n  Reveste, et l\u2019oisel font leur cry,\n  Chantant deinz ce buisson flori,\n  Que point l\u2019amie ove son amy:\n  Lors cils que vous nomay desseure\n  Les noces font, com_m_e je vous dy:\n  Moult furont richement servy\n  Sanz point, sanz reule et sanz mesure.\n    =Com_m_e_n_t lez sept files du Pecch\u00e9 furont espousez au\n    Siecle, des quelles la p_ri_m_er_e ot a no_u_n dame Orguil.=\n    As noces de si hault affaire\n  Tout ordena par son devis;\n  Si leur don_n_a cil adv_er_saire\n  Trestout enfern a leur doaire.\n  Trop fuist la feste de grant pris;\n  Ly Siecle Orguil a fem_m_e ad pris,\n  Et puis les autres toutes sis.\n  Pecch\u00e9 leur Mere debon_n_aire\n  Se mostra lors, mais Mort son fitz\n  N\u2019estoit illeoque a mon avis,\n  Dont fuist leur feste et joye maire.                               960\n    Au table q\u2019estoit principal\n  Pluto d\u2019enfern Emperial\n  Ove Proserpine s\u2019asseoit;\n  Puis fist seoir tout perigal\n  Le jofne mary mondial,\n  Qui richement se contienoit:\n  Puis sist Pecch\u00e9, q\u2019ove soy tenoit\n  Ses filles solonc leur endroit:\n  Mais pour servir d\u2019especial\n  Et Venus plus avant servoit[28]\n  Toutes les chambres del hostal.\n    Savoir poetz q\u2019a celle feste\n  Riens y faillist q\u2019estoit terreste,\n  Ny\u2019 fuist absent ascune Vice,\n  Chascun pour bien servir s\u2019apreste:\n  Mais sur trestous ly plus domeste,\n  Qui mieulx servoit de son office,\n  C\u2019estoit Temptacio_u_n la nyce,\n  Car mainte delitable geste\n  Leur dist, dont il les cuers entice\n  Des jofnes dames au delice\n  Sanz cry, sanz noise et sanz te_m_peste.\n    Lors Gloutonie a grant mesure\n  Du large main mettoit sa cure\n  As grans hanaps du vin emplir,\n  Le quel versoit par envoisure\n  As ses sorours, Orguil, Luxure,\n  Des menestrals om pot o\u00efr,\n  Que tout les firont rejo\u00efr\n  Par melodie de nature:\n  Et pour solempnement tenir\n  Le feste, a toute gent ovrir\n  Les portes firont a toute hure.\n    Mais l\u2019om_m_e, qui de loigns s\u2019estuit\n  En ascultant, quant s\u2019apar\u00e7uit[29]\n  Del tiel revel, du tiele joye,\n  De venir a si grant deduyt\n  Moult se pena diverse voie:\n  Mais l\u2019Alme que Reso_u_n convoie\n  Au Char que tielement foloie\n  Du Conscience ensi restuit,\n  Que partir ne s\u2019en ose envoie;\n  Ainz pour le temps se tient tout coie,\n  Com_m_e bon_n_e ancelle et l\u2019Alme suit.\n    Ensi com_m_e je vous ay cont\u00e9,\n  Hors de les chambres enfernals\n  Au Siecle, qui les tint en gr\u00e9;\n  Car sur chascune en so_u_n degr\u00e9\n  Cink autres laides et mortals\n  Puis engendra luy desloyals:\n  Moult s\u2019entr\u2019estoiont parigals[30]\n  Les filles q\u2019ensi furont n\u00e9e;\n  Car tous leur fais et leur consals\n  Sont contraire a l\u2019espiritals\n    Entendre devetz tout avant,\n  Tous ceux dont vous irray contant,\n  Com_m_e puis orretz l\u2019estoire dite,\n  Naiscont du merveillous semblant;\n  Car de nature a leur naiscant\n  Trestous sont mostre hermafodrite:\n  Sicome le livre m\u2019en recite,\n  Ce sont quant double forme habite\n  Femelle et madle en un enfant:\n  Les filles dont je vous endite\n  Sont auci hom_m_e nepourquant.\n    Dont falt que l\u2019Alme bien s\u2019avise,\n  Que Reso_u_n ne luy soit divise,\n  Pour soy defendre et saulf garder:\n  Les filles sont du tiele aprise,\n  Si bon_n_e guarde ne soit mise,\n  Moult tost la pourront enginer.\n  Dont si vous vuillez ascoulter,\n  Et leur engin et leur queintise,\n  Com_m_ent trichont de leur mestier\n  Trestout pour l\u2019Alme forsvoier;\n  Ore ascultez par quelle guise.\n    Orguil, des autres capiteine,\n  La nuyt gisoit tout primereine\n  Avoec le Siecle son amy:\n  Pecch\u00e9 sa mere bien l\u2019enseigne,\n  Que celle nuyt fuist chamberleine,\n  Tant l\u2019acolla, tant le blandi,\n  Dont celle nuyt avint ensi,\n  Qe dame Orguil tout grosse et pleine\n  Devint, dont moult se rejo\u00ff.\n  Mais du primere qui nasqui\n  Je vous dirray verray enseigne.\n    =Com_m_e_n_t le Siecle avoit cink files engendrez d\u2019Orguil, des\n    quelles la prim_er_e avoit a no_u_n Ipocresie.=\n    Des files q\u2019Orguil enfantoit\n  La primeraine a no_u_n avoit\n  Ma damoiselle Ipocresie:\n  Q\u2019au seinte l\u2019en la quideroit;\n  Pour ce du mainte fantasie\n  Compasse et fait sa guilerie:\n  Al oill se mostre et glorefie,\n  Dont par semblant la gent de\u00e7oit:\n  Tant pl_us_ come plourt ou p_re_che ou prie,\n  Tant pl_us_ s\u2019eslonge en sa partie\n  De dieu qui son corage voit.\n    Ipocresie est singulere\n  Devant les gens, no_u_n pas derere;\n  Ou a moster ou a marchiere,\n  Ipocresie en la corniere\n  Se contient moult devoltement;\n  Et si nul povre de la gent\n  Lors quiert avoir de son argent,\n  Ipocresie est almosnere.\n  Car nul bien fait celeement\n  Pour dieu, ainz tout ap_er_tement\n    Roys Ezechie, truis lisant,\n  Par cause qu\u2019il fuist demostrant\n  Le tresor q\u2019ot el temple dieu\n  As messagiers du Babilant,\n  Par le prophete devinant\n  Par force apres luy fuist tollu.\n  Par ceste essample est entendu\n  Que le tresor q\u2019om ad re\u00e7u,\n  Quel est a l\u2019alme p_ar_tenant,\n  Au siecle; car tout ert perdu,\n  Si l\u2019en s\u2019en vait glorifiant.[31]\n    Ipocresie l\u2019orguillouse\n  Resemble trop celestiouse;\n  Car par son dit tous mals argue,\n  Mais deinz son cuer maliciouse\n  Trop est mondeine et viciouse,\n  Quant tout au plain serra conue.\n  Ipocresie est a la veue\n  Auci com_m_e l\u2019aignel graciouse;\n  Mais en la fin, quant se desnue,\n  Si com_m_e le lou q_ue_ l\u2019aignel tue,\n  P_er_est cruele et p_er_illouse.\n    Ipocresie la no_u_nstable\n  Reprove qu\u2019il voit reprovable\n  En la condicio_u_n d\u2019autri,\n  Mais son grant crime abhominable,\n  Dont mesmes est en soy coupable,\n  D\u2019Ipocresie il est ensi,\n  Elle ad la face d\u2019orr burny,\n  Et l\u2019oill du cristal amiable,\n  Mais p_ar_dedeins le cuer de luy\n  Tout est du plom, mat et failly,\n  Et du merdaille no_u_nvaillable.\n    Dieus l\u2019ipocrite ad resembl\u00e9\n  [Sidenote: =f. 11=]\n  Au beal sepulcre q\u2019est dorr\u00e9,\n  Dehors tout plain d\u2019ymagerie,\n  Puant caroigne et abhosm\u00e9,\n  Que l\u2019ipocrite signefie:\n  Car pardehors ypocrisie\n  Resplent du sainte apparantie,\n  Mais p_ar_dedeinz le cuer cel\u00e9e\n  Gist toute ordure et tricherie:\n  Dont l\u2019en poet lire en Ysa\u00efe\n  Coment tieux gens sont malur\u00e9.\n    Ipocresie est ensi belle,\n  Noctiluca, c\u2019est tant a dire[32]\n  Luisant de nuit sicom_m_e chandelle,\n  Mais du cler jour q_ue_ riens concelle\n  Quant hom le voit et le remire,\n  Lors c\u2019est un verm q\u2019om fait despire,\n  Que riens ne valt en nul empire.\n  Ipocresie ensi porte elle\n  Apparisance du martire,\n  Mais au jour devant n_ost_re sire\n    Ipocresie d\u2019autre guise\n  Soy mesmes vilement despise\n  Devant tous en comun audit,\n  Et tout ce fait du fole enprise,\n  Au fin q_ue_ l\u2019en le loe et prise:\n  Dont saint Bernard, \u2018Helas!\u2019 ce dist,\n  \u2018Ils ce font deable d\u2019espirit,\n  Que l\u2019en les tiene en leur habit\n  Corsaint du l\u2019angeline aprise.\u2019\n  D\u2019un tiel corsaint moult s\u2019esjo\u00eft,\n  Q\u2019ensi sciet faire sa queintise.\n    Ipocresie est accus\u00e9\n  De sotie et soutilet\u00e9:\n  Car il est sot tout voirement,\n  Quant il son corps par aspret\u00e9\n  Du grief penance ad afflig\u00e9,\n  Et s\u2019alme nul merite en prent;[33]\n  Il est en ce sot ensement,\n  Et paist le Siecle et le malf\u00e9e;\n  Mais sur tout plus fait sotement,\n  Qu\u2019il quide guiler l\u2019autre gent,\n  Dont mesmes est au fin guil\u00e9.\n    Trop est soutil a demesure,\n  Quant il de\u00e7oit en sa mesure\n  Tous autres q\u2019ont en luy credence,\n  Emblant par false coverture\n  Les dignet\u00e9s dont om l\u2019onure\n  Mais ove soy mesmes mal despense,\n  Quant il son corps met en despense\n  Pour s\u2019alme anientir et destrure:\n  Trop ad tempeste en conscience\n  Q\u2019ove l\u2019un et l\u2019autre ensemble tence,\n  Dont l\u2019un et l\u2019autre est en lesure.\n    L\u2019om_m_e ypocrite en son endroit\n  Parentre deux est en destroit;\n  Car deux debletz luy vont te_m_ptant:\n  L\u2019un dist qu\u2019il bien mangue et boit\n  Au siecle bell et apparant;\n  Mais l\u2019autre en est contrariant,[34]\n  Et dist qu\u2019il serra poy mangant,\n  Si q\u2019om le pale et megre voit\n  Au saint prodhom_m_e resemblant:\n  Trop est soubtil ymaginant\n  Cil q\u2019a ces deux accorder doit.\n    Ipocrisie en dieu prier\n  Et a soy mesmes fait dam_m_age:\n  Car quant du siecle quert loer,\n  N\u2019est droit q_ue_ dieus l\u2019en doit loer.\n  Mais ce dist Augustin ly sage,\n  Qui prie d\u2019indevoult corage\n  Il prie contre son visage\n  Le juggement q\u2019om doit doubter.\n  Mieulx valsist d\u2019estre sanz langage\n  Mu\u00ebt sicom_m_e l\u2019oisel en gage,\n    =La seconde file d\u2019Orguil, quelle ad a no_u_n Vaine gloire.=\n    La Vaine gloire, q\u2019est seconde,\n  De son sen et de sa faconde\n  C\u2019est une dame trop mondeine:\n  Car pour la vanit\u00e9 du monde\n  Son corps ove tout dont elle abonde\n  Despent et gaste en gloire veine:\n  Tout se travaille et tout se peine\n  Pour estre appell\u00e9 cheventeine,\n  Du quoy son vein honour rebonde.\n  Lors est si fiere et si halteine\n  Qu\u2019il n\u2019ad parail q\u2019a luy responde.\n    La Vaine gloire d\u2019oultre mer\n  Par tout se peine a travailler,\n  Plus pour conquerre los et pris\n  Du mond pour son no_u_n eshalcer,\n  Que pour servir et honourer\n  Dieu pour l\u2019onour du paradis.\n  La Veine gloire en son paiis\n  De vestir et apparailler.\n  Quant Veine gloire est poestis,\n  Tous ceaux qui sont a luy soubgis\n  Sovent leur estoet genuller.\n    Du Veine gloire ly client\n  Ne soeffre ja son garnement\n  Ne son souler ne sa chaul\u00e7ure\n  Estre enboez, ainz nettement\n  Qanq_ue_ est dehors al oill du gent\n  Si qu\u2019il n\u2019ait tache en sa vesture;\n  Mais celle tache et celle ordure\n  Des vices, dont son cuer esprent,\n  Ne voet monder, ainz met sa cure\n  Au corps, et l\u2019alme a no_u_nchalure\n  Laist enboer tresvilement.\n    Trop est la Veine gloire gay\n  Du vesture et tout autre array;\n  Mais quant avient par aventure\n  S\u2019est acem\u00e9 du suhgenay,\n  Ove la pierrouse botenure\n  Du riche entaille a sa mesure,\n  He, qui lors prise la faiture,\n  Disant que c\u2019est la belle maii\n  Et la tresbelle creature,\n  Ne quide lors q_ue_ dieus dessure\n  La poet forsfaire en nul essay.\n    Mais courtement pour terminer,\n  Trop s\u2019esjo\u00fft du vein honour,\n  Du pris, ren_ou_n, avoir, poer,\n  Du sen, science et bealparler,\n  Du beaut\u00e9, force et de valour,\n  Du riche array, du beal atour,\n  Du fort chastel, de halte tour,\n  Et qu\u2019il les gens poet com_m_ander:\n  Mieulx quide d\u2019estre creatour\n  Que creature: he, quel folour,\n    La Veine gloire laisse nient\n  Que toutdis ove soy ne retient\n  La cornette et la chalemelle,\n  Pour solacer, u qu\u2019il devient:\n  Tous en parlont, \u2018Vei la q\u2019il vient,[35]\n  Vei la, qui sur tous mieulx revelle!\u2019\n  Quant il asculte leur favelle,\n  Que tous luy prisont, cil et celle,\n  Tieu veine gloire luy survient,\n  Dont s\u2019alme laisse chaitivelle,\n  Et son corps glorious maintient.\n    Du bon saint Job tieu sont ly dit,\n  Que le vain hom_m_e s\u2019esjo\u00fft\n  De la musike d\u2019estrument;\n  Mais quant il plus s\u2019en rejo\u00fft,\n  Lors en un point du mort soubit\n  En la dolour d\u2019enfern decent.\n  Auci parlant de tiele gent\n  Que toute gloire et vain delit,\n  Que le vain siecle en soy comp_re_nt,\n  Serra torn\u00e9 soudainement\n  En le desert q\u2019est infinit.\n    Saint Ysa\u00efe demandoit\n  De Baruch, a quoy il queroit\n  En ceste vie a soy leesce,\n  Depuisq_ue_ dieus envoieroit\n  Sur toute gent q\u2019en terre soit\n  Johel auci cela confesse,\n  Q\u2019au fin ert Veine gloire oppresse\n  Et tout confuse par destroit;\n  Dont cils qui vuillont par noblesce\n  Monter la seculere haltesce\n  Devont descendre a mal exploit.\n    Solonc le dit d\u2019un sage auctour,\n  Gloire au riche hom_m_e c\u2019est honour:\n  Du qui l\u2019escript evangelin\n  Trop ayme q\u2019autre gent menour\n  Le saluent par bass enclin,\n  Com_m_e s\u2019il fuist Charles ou Pepin;\n  Ne voet porter no_u_n du voisin,\n  Mais no_u_n du maistre et du seigno_ur_:\n  Si quert avoir l\u2019onour terrin\n  As festes, car sicom_m_e divin\n  [Sidenote: =f. 12=]\n  Devant tous quert le see primour.\n    Mais si riche hom_m_e honour desire,\n  Mais l\u2019om_m_e povre q\u2019est haltein\n  Et quert l\u2019onour avoir du sire,\n  Quant il n\u2019ad propre seal ne cire,\n  Ne riens dont poet paier u mein,\n  Cil quert sa gloire trop en vein:\n  Car povre Orguil, je suy certein,\n  Com_m_e Salomon le fait descrire,\n  C\u2019est un des quatre plus vilein,\n  Que mesmes dieu tient en desdeign,\n    Ascun sa gloire vait menant\n  En soul sa malvoist\u00e9 fesant,\n  N\u2019en quert honour, ainz quert le vice,\n  Du quoy s\u2019en vait glorifiant.\n  D\u2019un tiel David vait demandant:\n  \u2018A quoy fais gloire en ta malice\n  Tu q\u2019es puissant du malefice?\u2019\n  Ne say queu deble a ce t\u2019entice,\n  Quant nulle part porras p_ar_ tant\n  Trop est ta gloire veine et nice,\n  Dont nul p_ro_fit te vient suiant.\n    O Gloire que tant es estoute,\n  Ce que saint Job te dist ascoulte:\n  Il dist, \u2018Si fuissez eshalcez\n  Jusques au ciel, enmy la route\n  Tu encherres, car dieus te boute,\n  Et come fymer au fin serres\n  Purriz, perduz et avilez.\u2019\n  Ly sages, qui te dist sanz doubte\n  De les humaines vanit\u00e9s,\n  En plour et doel ert occupiez\n  Le fin du Veine gloire toute.\n    Au Veine gloire est resembl\u00e9\n  L\u2019estorbuillon desmesur\u00e9,\n  Que par soufler de sa tempeste\n  Devant sa voie ad tout ru\u00e9\n  Le fruyt dont l\u2019arbre sont charg\u00e9:\n  La Veine gloire en hom_m_e honeste;\n  Car tout le bien q_ue_ l\u2019om_m_e aqueste,\n  Dont l\u2019alme a dieu soit honour\u00e9,\n  Tieu gloire en soy le deshoneste;\n  Si torne joye en grief moleste\n  Et en no_u_nsaint la saintet\u00e9.\n    La Vaine gloire ad Fole emprise,\n  C\u2019est un servant du grant reprise,\n  Qui tous jours fait son mestre enp_re_ndre\n  Au fin que l\u2019autre gent luy prise,\n  Dont vain honour pourra comprendre.\n  Et pour cela tout fait despendre,\n  Corps, biens et temps sanz prou rep_re_ndre,\n  Fors soul le vent, q\u2019au dos luy frise.\n  S\u2019il poet en vain honour ascendre,\n  Le corps laist travailler en cendre,\n  Mais l\u2019alme en pert toute franchise.[36]\n    Encore une autre soe amie\n  Que par droit no_u_n est appell\u00e9\n  Ma damoiselle Flaterie,\n  Que par tout est tresbien o\u00efe,\n  Et des seignours moult bien am\u00e9:\n  C\u2019est celle qui d\u2019un page au pi\u00e9e\n  Fait q\u2019en la court est allev\u00e9\n  A grant estat du seigneurie;\n  C\u2019est celle sur tous plus secr\u00e9e,\n  Quant consail serra demand\u00e9,\n    L\u2019en poet bien dire que Flatour\n  Est un soubtil enchanteour;\n  Car par son vein enchantement\n  Fait croire au dame et au seigno_ur_\n  Que sur tous autres de valour\n  Sont plus digne et plus excellent:[37]\n  Mais n\u2019ont du bont\u00e9 soulement\n  Un point, mais par blandisement\n  Il leur tresgette un si fals tour,\n  Qu\u2019il quidont veoir clerement\n  Ce qu\u2019il ne verront a nul jour.\n    Mais Flaterie trop mesfait\n  Quant elle excuse le mesfait\n  Et en apert et en silence,\n  Et fait resembler a bien fait\n  Par argument q\u2019est contrefait,\n  Du quoy la veine gent ensense:\n  Et pour gaigner un poi despense\n  Et le p_ro_cure q\u2019om le fait,\n  Dont suit mainte inconvenience\n  D\u2019orguil et fole incontinence,\n  Dont maint hom_m_e ad est\u00e9 desfait.\n    Pour resembler Flatour, est cil\n  Semblable au coue du goupil,\n  Que le vilt\u00e9 cov_er_e au derere;\n  Car ly flatour ensi fait il,\n  Tout qanq\u2019il voit en l\u2019autri vil\n  Et auci il est men\u00e7ongere,\n  Car s\u2019un soul point en l\u2019autre piere\n  Du bien, il en dirra tieu mil:[38]\n  Solonc qu\u2019il voit changer ta chere\n  Se torne avant et puis arere;\n  Trop pent sa lange a pliant fil.\n    Quoy que l\u2019en parle du folie,\n  Toutdis l\u2019en verras Flaterie\n  \u2018Bien\u2019 dist toutdis si l\u2019en \u2018bien\u2019 die,\n  Et s\u2019om dist \u2018mal,\u2019 lors \u2018mal\u2019 replie,\n  Et si l\u2019en rit, il est riant;\n  Car sa parole et son semblant\n  Tout ert a l\u2019autri resemblant:\n  Ne plus ne meinz ce signefie\n  Eccho, que qanq\u2019 om est sonant,\n  De la response est resonant\n  Tout d\u2019un acord et d\u2019une o\u00ffe.\n    As fils pour ce de l\u2019adv_er_ser\n  Est la norrice et la guardeine:\n  Si les endormist en peccher\n  Par son chanter et mailoller\n  En allaitant du gloire veine;\n  Mais puis les hoste a mal estreine\n  De la mamelle q\u2019est mondeine,\n  Dont suef les faisoit allaiter,\n  Et lors en p_er_durable peine\n  D\u2019enfern, u q_ue_ ly deable enseigne,\n    =La tierce file d\u2019Orguil, la quelle ad a no_u_n Surquiderie.=\n    La tierce fille par decente\n  Qe dame Orguil au mond p_re_sente,\n  L\u2019en appella Surquiderie.\n  Celle est du cuer tant excellente,\n  Que d\u2019acun autre ne talente\n  Avoir pareill en ceste vie.\n  Ly clercs qui ceste file guie\n  Tout quide en sa philosophie\n  Qu\u2019il Aristotle represente;\n  Quant soul logique ne sciet mie\n  Le firmament trestout extente.\n    Ly Surquiders bien quide et croit\n  Du quelq_ue_ vertu q\u2019a luy soit,\n  Que par ce tous vait surmontant.\n  De son quider trop se de\u00e7oit:\n  Quant il meinz valt en son endroit,\n  Lors quide avoir nul comparant.\n  Ly Surquiders, sicome l\u2019enfant,\n  Que tout le tresor que l\u2019en voit,\n  D\u2019un petit bien se vait loant,\n  Dont il se quide estre auci grant\n  Come l\u2019emperour du Rome estoit.\n    Ly Surquiders, quant il est fortz,\n  Quide a lier lions et tors,\n  Dont il a Sampson contrevaile:\n  Ly Surquiders, eiant beals corps,\n  Quant se remire, il quide lors\n  Ly Surquiders hardis sanz faile\n  Tout quide a veintre la bataile,\n  Sicome fist Lancellot et Boors.\n  Quant Surquider les gens consaile,\n  N\u2019est pas certain son divinaille,\n  Ne ses augurres ne ses sortz:\n    Mais nepourquant par s\u2019enticer\n  Sovent as gens fait comencer\n  Tieu chose que jam_m_ais nul jour\n  Dont en la fin leur falt ruer\n  De sus en jus leur grant honour,\n  Leur sen deschiet en grant folour,\n  Et leur richesce en povre atour;\n  Leur peas destourne en guerroier,\n  Leur repos chiet en grant labour,\n  Tornent leur joyes en dolour:\n  Vei la le fin du Surquider![39]\n    Surquiderie est celle tour,\n  En quel ly deable a son voloir\n  Gart tout l\u2019espiritel errour\n  Des tous pecch\u00e9s en leur folour\n  Dessoutz le clief du fol espoir.\n  Car cil q\u2019est surquidous pour voir,\n  Combien qu\u2019il soit du g_ra_nt savoir,\n  Ly deable en tolt le fruit et flour,\n  [Sidenote: =f. 13=]\n  Et soul le fuill luy laist avoir,\n  Le quel d\u2019un vent d\u2019orguil movoir\n    Ly Surquiders que plus amonte\n  Est cil q\u2019ad perdu toute honte;\n  Car pour nul bien q_ue_ dieus luy don_n_e,\n  Pour adjugger au droit accompte,\n  Ne rent au dieu reso_u_n ne conte;\n  Ainz quide, qanq_ue_ luy fuisson_n_e,\n  Que destin\u00e9 luy habandon_n_e\n  Pour la vertu de sa person_n_e,\n  Dont il les autres tout surmonte.\n  Mais qant meux quide avoir coron_n_e,\n  Et de son halt en bass desmonte.\n    Ly Surquiders est singuler,\n  Q\u2019a nully voet acompaigner,\n  Car il ad celle enfermet\u00e9\n  Que plus s\u2019agregge par toucher;\n  Et pour cela l\u2019en solt nom_m_er\n  Le mal _Noli me tangere_.\n  Car Surquiders en nul degr\u00e9\n  Ou soit en fait ou en parler,\n  Ainz en devient d\u2019orguil enfl\u00e9:[40]\n  Car tout quide a sa volent\u00e9\n  Le siecle a son voloir mener.\n    Surquiderie au compaigno_u_n\n  Retient ove soy Presumpcio_u_n,\n  Que tant du fol orguil esprent,\n  Qu\u2019il quide tout le divin do_u_n\n  Pour son merite en reguerdo_u_n\n  Un clercs dist que presumement\n  Est traitres et confondement\n  D\u2019umaine cogitacio_u_n\n  Dedeinz le cuer secretement:\n  Car tout le bien q\u2019a l\u2019alme appent\n  Perverte a sa dampnacio_u_n.\n    Presumpcio_u_n q\u2019orguil desguise\n  De\u00e7oit les gens par mainte guise,\n  Et les saintz hom_m_es molt sovent,\n  Pour saintet\u00e9 qu\u2019ils ont enprise,\n  Qu\u2019ils valont plus q_ue_ l\u2019autre gent;\n  Dont veine gloire les susprent,\n  Et font des autres juggement,\n  Qu\u2019ils sont coupable a la Juise;\n  Et deinz soy surquidousement\n  Pensont q\u2019au dieu plenerement\n  Ont tout bien fait sanz nul mesp_ri_se.\n    Presumptuouse veine gloire\n  La sainte vie q\u2019ad men\u00e9;\n  Dont en certain se fait a croire\n  Que l\u2019en ne trove en nulle histoire\n  Un autre de sa saintet\u00e9:\n  Et si luy vient prosperit\u00e9,\n  Bon los, quiete, ou ameist\u00e9,\n  Ou du bataille la victoire,\n  Tout quide avoir par duet\u00e9\n  Deservy; siq\u2019en tieu degr\u00e9\n    Presumpcio_u_n la surquid\u00e9e\n  Est tielement en soy guil\u00e9e,\n  Sicom_m_e la Tigre en soy se guile,\n  Quant en sa voie voit gett\u00e9\n  Le mirour, dont quant s\u2019est mir\u00e9,\n  Lors quide apertement sanz guile\n  Veoir dedeinz son filz ou file:\n  Mais ly venour trop se soubtile,\n  Q\u2019ove soy les ad tous asport\u00e9.\n  Quanq_ue_ Presumpcio_u_n compile;\n  Quant quide avoir, tout est al\u00e9.\n    Au presumptive gent c\u2019estoit\n  Q\u2019en l\u2019evangile dieu disoit:\n  \u2018Je vous ay,\u2019 fait il, \u2018honour\u00e9,\n  Et vous par orguillous endroit,\n  Encontre courtoisie et droit,\n  M\u2019avetz au fin deshonour\u00e9.\u2019\n  Car pour bien ne prosperit\u00e9,\n  Ne pour vertu le quelq_ue_ soit,\n  Des tieus n\u2019ert dieu regraci\u00e9;\n  Mais come ce fuist leur p_ro_pret\u00e9,\n  Chascun sur soy les biens re\u00e7oit.\n    De la presumptuouse rage\n  Aucun y a, ce dist ly sage,\n  Qui quide nestre franchement,\n  Q\u2019au dieu n\u2019en doit aucun servage,\n  Nient plus q_ue_ l\u2019asne q\u2019est salvage,\n  S\u2019en court trestout a son talent,\n  Mais qui luy fist primerement,\n  Ne qui luy don_n_e pastourage\n  Ne sciet; et ensi folement\n  Se contient sanz amendement\n  Ly presumptif deinz son corage.\n    Pour ce ly sage Salomon\n  Ce dist: \u2018O tu, Presumpcio_u_n,\n  O tu malvoise, o tu vilaine,\n  Qui te don_n_a sen et reso_u_n?\n  Qui te don_n_a la vie humaine?\n  Qui te don_n_a viande et laine?\n  Qui te don_n_a bois et champaine?\n  As tu rien p_ro_pre? Certes no_u_n:\n  Tout est a dieu q\u2019as en demaine.\n  Dy lors q\u2019est ce q\u2019orguil te maine,\n  Quant tu rien as mais d\u2019autri do_u_n?\n    Presumpcio_u_n ad une amye,\n  C\u2019est Vaine curiosit\u00e9,\n  Q\u2019est d\u2019orguillouse fantasie;\n  Car tous jours serche l\u2019autri vie,\n  Et de soy ne s\u2019est remembr\u00e9:\n  Trop se fait sage et surquid\u00e9e,\n  Quant sciet et jugge en son degr\u00e9\n  Tous autres, et soy ne sciet mie.\n  Dont Bernard dist, \u2018Trop ad torn\u00e9\n  Sa sapience en vanit\u00e9\n    Mais de la curiouse gent,\n  Q\u2019ensi presumptuousement\n  Scievont et juggont chacuny,\n  En l\u2019evangile proprement\n  Dieus dist q_ue_ pour leur juggement\n  Forsjugg\u00e9 serront et puny.\n  Par Isa\u00efe dieus auci\n  Dist qu\u2019il destruiera p_ar_my\n  La sapience au sapient,\n  Mais fals orguil tout prent sur luy,\n  Come c\u2019il fuist sire omnipotent.\n    De l\u2019orguillouse Surquidance\n  Vous dy qu\u2019elle ad de s\u2019aqueintance\n  Derision, qui d\u2019orguil rit\n  Tous autres de sa mesdisance,\n  Leur fait, leur dit, leur contenance\n  Escharne et mocke par despit:\n  Car dieus tiel hom_m_e unq_ue_s ne fist\n  Que cil musard ne desavance,\n  Et par escharn et par mesdit\n  L\u2019autry vertus par contreplit\n  Des vices torne a la semblance.\n    Saint Job se plaignt disant ensi:\n  \u2018Des tieux,\u2019 ce dist, \u2018suy escharni\n  Qui meindre sont du temps et age.\u2019\n  Saint Job se plaignt disant auci,\n  Que la simplesce de celluy\n  Ly derisour le desparage.\n  Mais un grant clerc q\u2019estoit bien sage,\n  Maximian dist, qui d\u2019autri\n  Desrit, n\u2019ert mesmes sanz partage,\n  Ainz en desris et en hontage\n  Le fin doit revertir sur luy.\n    Dedeinz la bible essample truis,\n  Q\u2019escharn au fin serra perduz,\n  Sicom_m_e d\u2019Egipciens estoit,\n  Tenoiont a leur p_ro_pres us;\n  Mais sur tous mals pis leur faisoit\n  Cils du paiis en leur endroit,\n  Quant chascun les escharnisoit:\n  Mais leur escharn de sus en jus\n  Dieu moult soudeinement changoit;\n  Enmy la rouge mer salvoit\n  Les uns, et l\u2019autres ad conclus.\n    Ce nous dist sage Salomon,\n  A dieu sont tout ly derisour:\n  Et pour ce la dampnacio_u_n\n  De leur mockante elacio_u_n\n  Au juggement u n\u2019ert fals tour\n  Dieus apparaille sanz retour.\n  De ce David nous est auctour,\n  Q\u2019au dieu fait reclamacio_u_n\n  Disant, \u2018O dieus, droit Juggeour,\n  Tu mockeras le mockeour\n    Derisio_u_n pour luy servir\n  Ad fait un servant retenir,\n  Que l\u2019en appelle Malapert.\n  Par tout u cil pourra venir,\n  Honte et Vergoigne fait su\u00efr\n  Pour mals qu\u2019il leur dist en apert:\n  Car moult sovent a descovert\n  Dist chose que serroit covert,\n  [Sidenote: =f. 14=]\n  Mais coment qu\u2019il as autres sert,\n  L\u2019en trove au court, j\u2019en suy bien cert,\n  Qui volentiers le voet o\u00efr.\n    Si centz fuissont en compaignie,\n  Soul Malapert du janglerie\n  Trestous les serroit surmontant:\n  Plus est jolys que n\u2019est la pie,\n  Devant les autres dance et crie,\n  U que la p_re_sse voit plus grant;\n  Car il surquide que son chant\n  Soit molt plus douls et plus plesant[41]                          1700\n  Que soit nulle autre melodie,\n  Et que son corps soit avenant;\n  Pour ce se moustre et met avant,\n  Que rien luy chalt qoi nuls en die.[42]\n    Cil Malapert ly bealpin\u00e9e,\n  Alant le pass engalop\u00e9e\n  Ove la ceinture bass assisse,\n  Par tout, u vient a l\u2019assembl\u00e9e,\n  A luy se sont tout ascoult\u00e9e,\n  Car si nuls soit deinz la pourprise\n  Curtois sanz nul vilain enprise,\n  Cil Malapert ly malsen\u00e9e\n  Par contrefait tout le devise:\n  Si l\u2019autre en ad response mise,[43]\n  Lors serra son escharn doubl\u00e9e.\n    Pour ce t\u2019en fait ly sage ap_re_ndre\n  Que derisour ne dois rep_re_ndre;\n  Car cil qui derisour reprent,\n  Car jam_m_ais fol ne doit comp_re_ndre\n  Le bien de ton chastiement,\n  Ainz t\u2019en harra et laidement\n  Te mockera devant la gent.\n  Pour ce l\u2019en dist, tu dois entendre\n  Que chien dormant aucunement\n  N\u2019esveilleras, car autrement\n  D\u2019abay ne te pourras defendre.\n    =La quarte file d\u2019Orguil, la quelle ad a no_u_n Avantance.=\n    La quarte file enorguillant\n  Pour ce son no_u_n est Avantance.\n  Cil q\u2019est de ceste file amant,\n  Et en voir dire et en mentant\n  Sovent s\u2019avante en sa p_ar_lance\n  De son grant sen, de sa puissance,\n  De sa valour, de sa substance;\n  Ne fait nul bien dont est celant,\n  Ainz dist toute sa sufficance,\n  Dont il son p_ro_pre honour avance;\n    Le Vanteour de plus en plus\n  De vanter ne s\u2019est abstenus,\n  Dont croit qu\u2019il son honour remonte:\n  Car s\u2019il soit beals ou fortz ou prus,\n  Au fin q\u2019as tous ce soit conus,\n  Fait mainte longe et belle conte;\n  Et s\u2019il soit riches, lors acompte\n  Devant trestous combien amonte\n  Le grant tresor qu\u2019il tient reclus:\n  Come il les autres gens surmonte\n  Des bon_n_es mours et des vertus.\n    Qui bien entent les ditz des sages\n  Et s\u2019orguillist, il est no_u_nsages,\n  Du soy pour faire aucun avant:\n  Car s\u2019il soit beals et pense oultrages,\n  Repenser doit deinz ses corages\n  Ce que Bo\u00ebce en est parlant;[45]\n  Si dist que l\u2019oill de son voiant\n  Qu\u2019il plus ne voit fors les ymages\n  Dehors; mais si par tout avant\n  Pourroit veoir le remenant,\n  Ne se tendroit a les visages.\n    Hom list q_ue_ linx ad tiele veue,\n  Si tresp_er_sante et si ague,\n  Que tresp_ar_my les murs du piere\n  Voit clerement la chose nue:\n  Dont dist Senec, \u2018He, dieus aiue\n  Dehors, dedeinz, devant, derere,\n  La vile ordure et la matiere\n  Q\u2019en n_ost_re corps gist retenue\n  Verroit du regardure clere:\n  Ore voi je tiele qui s\u2019appiere,\n  Que lors volt estre desconue.\u2019\n    Et d\u2019autre part s\u2019orguil deinz soy\n  Se vante et face son buffoy\n  Du force dont qu\u2019il est plener,\n  Que molt sovent d\u2019un petit quoy\n  S\u2019effroie; car l\u2019en voit grever\n  Petite mosche au fort destrer.\n  Saint Augustin s\u2019en fait parler,\n  Si dist, \u2018O force, tien te coy;\n  Quant tu la puice resister\n  Ne puis au lit pour reposer,\n  Me semble que ta force est poy.\u2019\n    Et s\u2019om se vante de richesce,\n  Ly bien mondein sont decevable:\n  Seurt\u00e9 p_ro_mettont et leesce,\n  Et don_n_ont paour et tristesce;\n  P_ro_mettont l\u2019om_m_e seignorable,\n  Et le font serf, et de no_u_nstable\n  P_ro_mettont chose p_er_manable;\n  Des grans delices font p_ro_messe,\n  Et sont poignant, et de la fable\n  Promettont estre veritable:\n    Et oultre ce, qui bien remire,\n  Ly bien mondain sont a despire,\n  Qu\u2019ils p_ro_mettont de leur falsine\n  A sauler l\u2019om_m_e et a suffire\n  Au tout ce que ly cuers desire;\n  Et en certain par leur saisine\n  Suffraite don_n_ont et famine;\n  Car qui plus ad, plus enfamine.\n  Mais fole orguil de son empire\n  Q\u2019aler jam_m_ais quide en ruine,\n  Pour rien que l\u2019en luy porra dire.\n    Ly philesophre q\u2019estoit sage\n  Dist, \u2018Tiel quel es deinz ton corage,\n  Tiel ta parole expressera.\u2019\n  Ce piert d\u2019orguil, q\u2019en son oultrage\n  De sa science et son lignage\n  Et de ses biens se vantera:\n  Car ses vertus tout contera,\n  Siqu\u2019il n\u2019ait pier du voisinage\n  En la Cit\u00e9 u tiel esta:\n  Com_m_e Salomon le tesmoigna,\n  Sovent l\u2019en voit venir dam_m_age.\n    Par so_u_n p_ro_phete Sephonie\n  Dieus dist que gens de vanterie\n  D\u2019entour les soens il hostera.\n  Si dist auci par Jeremie\n  Que la vantante halte vie\n  Toute arrogance humilera:\n  Et ensi dieus nous mana\u00e7a\n  Par Salomon et Isa\u00efe:\n  \u2018Heu,\u2019 dist, \u2018cil qui se vantera!\n  Par ce toutdis de luy serra\n  Trestoute vertu forsbanie.\u2019\n    Del phariseu l\u2019en vait lisant\n  Pour ce q\u2019el temple son avant\n  De ses bienfaitz au dieu faisoit,\n  Et son loer du bienfesant:\n  Mais cil qui pupplican estoit\n  Tout autrement se contienoit,\n  De ses mesfais mercy prioit:\n  Dont l\u2019un, q\u2019ert juste p_ar_devant,\n  De son avant se p_er_vertoit,\n  Et l\u2019autre, qui devant pecchoit,\n  Devint just par soy despisant.\n    Ce dist Solyn en l\u2019escripture:\n  C\u2019est un oisel qui soulement\n  Du moel des oss prent sa pasture;\n  Mais quant ne poet par aventure\n  L\u2019oss debriser, lors monte au vent\n  Volant en halt, et guarde prent\n  D\u2019ascune roche, et tielement\n  Puis laist chaoir l\u2019oss p_ar_dessure,\n  Que tout en pieces le purfent:\n  Ensi devoure a son talent\n    Ly deable auci p_ar_ cas semblable,\n  Pour faire l\u2019om_m_e saint muable,\n  Primerement le fait monter\n  En vaine gloire surquidable,\n  Et par ce fait qu\u2019il est cheable\n  Dessur la roche de vanter.\n  Ce dist David en son psalter:\n  \u2018Qui d\u2019orguil fait son cuer lever,\n  Dieus contre luy se fait levable\u2019:\n  Le fiert, dont l\u2019estoet tresbuscher\n  Si bass dont puis n\u2019est relevable.\n    De Lucifer hom vait lisant,\n  Tantost qu\u2019il ust fait son avant,\n  Qu\u2019il volt le see divin ascendre\n  Et resembler au toutpuissant,\n  Dieus le rua de maintenant\n  Jusq\u2019en abisme, et fist descendre\n  El fieu qui toutdiz art sanz cendre.\n  [Sidenote: =f. 15=]\n  En ciel fist dieus vengance p_re_ndre\n  Par ce poet om essample p_re_ndre\n  Que bobancers fait a rep_re_ndre,\n  Car il au deable est resemblant.\n    La vanterie en terre auci\n  Dieus hiet et toutdis ad ha\u00ef.\n  Du Nabugod ce poet om lire,\n  Qui se vantoit jadys ensi\n  Qu\u2019il Babiloyne ot establi\n  Mais ainz qu\u2019il pot au plain suffire\n  Son grant orguil vanter et dire,\n  Soudainement tout s\u2019esvany,\n  Et transmua par le dieu ire\n  Sa forme d\u2019om_m_e en beste pire\n  Sept au_n_s, ainz qu\u2019il en ot mercy.[46]\n    Simon Magus qua_n_t se vantoit\n  Q\u2019en halt le ciel voler vorroit,\n  Par l\u2019art magike en l\u2019air bien sus\n  Mais quant plus halt mont_er_ quidoit,[47]\n  Soudainement dieus l\u2019ot confus,\n  Et de son halt le ruoit jus;\n  Dont il le corps ot confundus,\n  Et l\u2019alme as deables s\u2019en aloit.\n  Vei la le gaign q\u2019en orguil truis:\n  Quant l\u2019en se vante estre au dessus,\n  Par cas plus tost chaoir l\u2019en doit.[48]\n    Par autre guise s\u2019est vant\u00e9\n  Dont luy maldie Jh_es_u Crist:\n  Car si d\u2019amour tout en secr\u00e9\n  Soit d\u2019une dame bien am\u00e9,\n  En soy vantant par tout le dist,\n  Dont l\u2019autre honour trop amerrist.\n  Plust ore a dieu cil q\u2019ensi fist,\n  Ou fait, ou fra, fuist forsjugg\u00e9,\n  Et par la goule en halt pendist;\n  Quant faire pecch\u00e9 ne suffist,\n    O dieus, com_m_ent il se desroie\n  Le Vanteour, quant il donnoie,\n  Seant d\u2019encoste ses amours!\n  C\u2019est cil alors qui tout mestroie,\n  C\u2019est cil qui terre ad et monoie,\n  C\u2019est cil qui sciet trestous honours,\n  C\u2019est cil q\u2019est fort en grans estours,\n  C\u2019est cil qui conquerra les tours,\n  C\u2019est cil qui valt par toute voie;\n  Mais plus p_ro_mette en quatre jours\n  Q\u2019en cinquant ans ne compleroie.\n    Car qui s\u2019avante volenters,\n  Sovent avient qu\u2019il est mentiers,\n  Contant du soy que ja n\u2019estoit:\n  S\u2019il n\u2019ait en bource deux deniers,\n  Il dist qu\u2019il ad ses tresorers\n  Pour achater que bon luy soit,\n  Dont sa largesce faire doit.\n  Car s\u2019il soit d\u2019armes custum_m_ers,\n  Il dist tieu chose p_ar_ferroit,\n  La quelle enprendre n\u2019oseroit\n  Pour tout l\u2019avoir du Montpellers.\n    Tout ensement come le paintour,\n  Quant il portrait un grant estour,\n  Fiert les grans cops en sa painture,\n  Tout autreci ly Vanteour\n  En recontant de sa valour[49]\n  Mainte merveille et aventure,\n  Sa grosse langue afferme et jure\n  De son sen et de sa folour,\n  Du peas et d\u2019armes, q\u2019a nulle hure\n  Estoient voir, ainz controveure,\n  Dont quide eshalcer son honour.\n    Le Vanteour sovent sur soy\n  Emprent qu\u2019il est priv\u00e9 du Roy,\n  Si qu\u2019il n\u2019en poet avoir essoigne;\n  Si vous me don_n_ez le pourquoy,\n  Je fray l\u2019exploit de vo busoigne.\u2019\n  Jaket son varlet le tesmoigne,\n  Et dist au fin q_ue_ l\u2019en luy doigne,\n  \u2018Tout est ce voir, tenez ma foy.\u2019\n  Ensi les larges do_u_ns enpoigne;\n  Mais en la fin c\u2019est grant vergoigne,\n  Car sa vantance est tout gabboy.\n    Sicom_m_e du vertu corporal,\n  Devant les autres ad le gr\u00e9,\n  Se vante et fait desp_ar_igal,\n  Tout ensi de l\u2019espirital,\n  Quant fait aucune charit\u00e9,\n  Ou soit apert ou soit priv\u00e9,\n  Au double ou plus s\u2019en est vant\u00e9,\n  Com_m_e s\u2019il fuist tout celestial:\n  Siq_ue_ les biens du tout degr\u00e9,\n  Dont corps et alme sont do\u00e9,\n    Le Vanteour de sa semblance\n  Porte au geline resemblance,\n  Que de ses oefs criant entour\n  S\u2019en vait, dont l\u2019en ap_ar_cevance\n  Prent de son ny, si q\u2019au finance\n  Tout pert ses oefs par sa clamour:\n  Et ensi fait ly Vanteour;\n  Quant il ad fait aucun bon tour,\n  N\u2019el voet celer, ainz par bobance\n  Au corps; mais l\u2019alme au darrein jo_ur_\n  S\u2019en vait sanz part du bienfaisance.\n    Mais pour descrire en sa maniere,\n  Ly Vanteour est ly fol liere,\n  Qui tout s\u2019afforce en sa covine\n  D\u2019embler la gloire a dieu le piere,\n  A qui tout honour se refiere;\n  Mais il le tolt de sa ravine\n  Et a soy p_ro_pre le destine.\n  Drois est qu\u2019il son orguil compiere:\n  Pour s\u2019avantance q\u2019est terrine\n  En paine que jam_m_ais ne fine\n  De son avant ert mis derere.\n    =La quinte file d\u2019Orguil, la quelle ad a no_u_n Inobedience.=\n    La quinte, ensi come je le pense,\n  Son no_u_n est Inobedience;\n  Q\u2019a nully voet estre soubgis\n  Pour dignet\u00e9 ne pour science,\n  Ne porte a nully rev_er_ence,\n  C\u2019est un pecch\u00e9 par quoy ly fitz\n  Sovent des pieres sont malditz,\n  Quant par vertu d\u2019obedience\n  Ne vuillont estre bien apris.\n  C\u2019est un pecch\u00e9 q\u2019a son avis\n  N\u2019ad cure de la dieu offence.\n    C\u2019est un pecch\u00e9 de son mester\n  Qui taire voet quant dust parler,\n  Et quant dust p_ar_ler se voet taire.\n  Fait maint et mainte reguler,\n  Trestout lessant et frocke et haire.\n  C\u2019est un pecch\u00e9 qui fait desplaire\n  La fem_m_e qui n\u2019est debon_n_aire\n  Au mary, qui la volt amer.\n  C\u2019est un pecch\u00e9 qui le contraire\n  En toutes choses vorra faire,\n  Q\u2019a nul bien se voet acorder.\n    C\u2019est un pecch\u00e9 q\u2019ad trop de peine,\n  Quant force a servir le constreine;                               2030\n  Sovent grondile a bass suspir,\n  Trop ad la volent\u00e9 vileine.\n  Qui plus d\u2019amour vers luy se peine\n  Del faire aler ou retenir,\n  Tant plus se fait desobe\u00efr:\n  Si plus ne puet contretenir,\n  Tout maldirra du bass aleine,\n  Q\u2019au nulle loy voet obe\u00efr,\n  Pour faire droit ne droit suffrir\n    C\u2019est un pecch\u00e9 que son amant\n  Aprent qu\u2019il soit desobeissant\n  Vers dieu et vers son voisinage:\n  Vers qui des deux soit malfaisant,\n  Jam_m_ais du gr\u00e9 n\u2019ert repentant,\n  Dont confesser voet le dam_m_age,\n  Ne faire peas de son oultrage.\n  Ne croit q\u2019au dieu doit son hom_m_age,\n  Et a tout autre rien vivant\n  Nul le pourra treter si sage,\n  Q\u2019as autres le face acordant.\n    Desobeisance en sa pectrine\n  Ad le cuer dur plus que perrine,\n  Que n\u2019amollist aucunement\n  Pour la divine discipline,\n  Que dieu par droite medicine\n  Envoit pour son amendement:\n  Ainz, quanq_ue_ dieus benignement\n  Il le destorne a sa ruine;\n  Et pour ce q\u2019en gr\u00e9 ne le prent,\n  Du double mal la paine attent\n  En fieu d\u2019enfern, qui ja ne fine.\n    Quant ceste file se mesprent\n  Vers dieu, et dieu revengement\n  Prent en pit\u00e9, dont l\u2019en chastie,[51]\n  Ou soit par mort de son parent,\n  Ou soit du perte ou d\u2019accident,\n  [Sidenote: =f. 16=]\n  De blesceure ou de maladie,\n  Ainz en ten\u00e7ant trestout deffie[52]\n  Encontre le chastiement\n  De dieu, mais puis de sa folie\n  Ne pert tantsoulement la vie,\n  Mais l\u2019alme p_er_durablement.\n    Car saint Gregoire bien le dist,\n  Solonc que truis en son escript,\n  Que dieu chastie son amy,\n  Mais s\u2019il avient par autre plit\n  Qu\u2019il ne s\u2019ament, ainz en oubli\n  Met le chastiement de luy,\n  C\u2019est un vray signe q\u2019a celluy\n  Dieus ad sa grace tout desdit,\n  Et voet au fin qu\u2019il soit peri;\n  Dont son orguil soit remeri,\n  Quant corps et alme ensemble occit.\n    Grant mal vient par desobeissance;\n  Disant que par desobe\u00efr\n  D\u2019Adam primer vint la vengance,\n  Dont naiscons serf et en penance;\n  N\u2019est un qui ce poet eschu\u00efr:\n  Moises le dist, cil q\u2019obe\u00efr\n  Ne voet al dieu precept tenir\n  Solonc la divine observance,\n  Il doit par juggement morir;\n  Dont puis sanz fin l\u2019estoet perir,\n    Del unicorn ce dist Solyn,\n  N\u2019el poet danter aucun engin,\n  Mais moert ainz q\u2019om le poet danter,\n  Tant ad le cuer gross et ferin.\n  Orguil ensi le fol cristin\n  Sanz obe\u00efr le fait errer\n  Du bon_n_e aprise et salvager;\n  Par quoy ne sciet son dieu amer,\n  Ne vivre egal ove son voisin,\n  N\u2019ad cure du loy seculer,\n  Ne doubte du precept divin.\n    Cil q\u2019Inobedience meine\n  Resemble au corps du char humeine\n  Q\u2019est mort, dont om ne poet plier\n  Les membres; car pour nulle peine\n  Au sov_er_ein n\u2019au sov_er_eine\n  Orguil se voet humilier.\n  Mais cil qui voet le mont monter,\n  Qu\u2019il truist la voie droite et pleine:\n  Orguil pour ce ne poet durer\n  Amont le ciel en halt aler,\n  Car ne s\u2019abesse a nul enseine.\n    Urse et Lio_u_n qui sont salvage,\n  Ostour et la faucon ramage,[54]\n  Dedeinz un an jusques au mein\n  L\u2019en poet danter au saulf menage;\n  Mais deinz sessante al dieu servage\n  Un fol pecchant. He, queu vilein!\n  Quant par precher du chapelein,\n  Ne pour fieblesce de son age,\n  Ne reconoist son sov_er_ein;\n  Ainz plus se fait de dieu loig_n_tein\n  Que ne fait beste en le boscage.\n    L\u2019orguil de l\u2019Inobedient\n  En ceste siecle auci sovent\n  Fait guerre sourdre et grant distance;\n  Et dieus la maldist ensement.\n  Ce duissont savoir cils du France,\n  Que dieus hiet la desobeissance,\n  De ce q\u2019encontre leur ligance\n  Chascun par guerre se defent\n  De faire hom_m_age et obeissance\n  A celluy qui de sa nescance\n  Le droit depar sa mere prent.\n    Dame Orguil trop s\u2019entente mist,\n  Baillant a luy deux servitours,\n  Dont ly primer ad no_u_n Despit,\n  Qui curtoisie sanz respit\n  Guerroie et dist maintes folours:\n  L\u2019autre est Desdaign, q\u2019en toutez courtz\n  Parole et fait tout a rebours,\n  N\u2019agarde a ce que Reso_u_n dist.\n  Dame Orguil, l\u2019aisn\u00e9 des sorours,\n  Ces deux servantz pour leur erro_ur_s\n    Despit la sert en son degr\u00e9,\n  Que ja ne souffre de bon gr\u00e9\n  Que l\u2019en luy don_n_e aucune aprise;\n  Ne combien qu\u2019il en soit pri\u00e9[55]\n  En sa science ou facult\u00e9\n  D\u2019enseigner autre, en nulle guise\n  Ne voet ce faire, ainz le despise:\n  Q\u2019a son avis l\u2019autry franchise\n  Luy est servage abandon_n_\u00e9;\n  Le pris de son voisin desprise,\n  Au fin qu\u2019il mesmes soit pris\u00e9.\n    Asses trovons d\u2019essamplerie\n  Q\u2019en despiser ad grant folie,\n  Et molt sovent mal en avient:[56]\n  Ce parust bien du feel Golie,\n  Quant despisoit de s\u2019estoutie\n  David, q\u2019a sa bataille vient;\n  Mais dieu, qui tout crea du nient,\n  Fist tant qu\u2019il en perdist la vie.[57]\n  Au despitous despit avient,\n  Car mort soubite luy survient\n  Du p_er_manable vilenie.\n    \u2018Way,\u2019 ce dist Isa\u00efe, \u2018a vous,\n  Q\u2019as autres estes despitous!\n  Car quant vous serrez enlass\u00e9\n  A despire autrez, lors de tous\n  Serretz despit\u2019; dont entre nous\n  Ce dist David en son decr\u00e9e:\n  \u2018Ly toutpuissant deinz son pens\u00e9e\n  Despise tous les orguillous,\u2019\n  Et tout le mond les tient en h\u00e9e:\n  Drois est pour ce que malur\u00e9\n  Soiont aveoc les malurous.\n    Par Mo\u00ffsen dieus a sa gent\n  Dist, que s\u2019ils son com_m_andement\n  Vorront despire, lors en vain\n  Les champs font semer du frume_n_t,\n  Car dieus trestout le fruit et grain\n  Leur fra tollir au forte main;\n  Ils gaigneront sanz avoir gain,\n  Et viveront sanz vivement.\n  He fol orguil, qui tols le pain,\n  Trop es au p_ro_pre corps vilain,\n  Et t\u2019alme nul p_ro_ufit en prent.[58]\n    Par Ezechiel dieu disoit,\n  Ses covenances despisant,\n  Tieux reetz dist qu\u2019il extenderoit,\n  Dont pris trestous attrapperoit\n  En tieu priso_u_n, que puis avant\n  Nuls leur puet estre rechatant,\n  Ainz y morront sanz nul garant.\n  Vei la le fin q\u2019avenir doit\n  Au despitous desobeissant;\n  Car cil q\u2019au dieu n\u2019est obeissant\n    Roy Salomon de son aprise\n  Dist, cil qui povre gent despise\n  Reproeche fait au creatour.\n  Et Malachie en tiele guise\n  Demande, puisq_ue_ d\u2019une assise\n  Un dieus de tous estoit fesour,\n  Pour quoy la dame ou le seigno_ur_\n  Despiseront la gent menour,\n  Que de nature et de franchise\n  Ont alme et corps semblable a lour.\n  Tu dois respondre a grant Juise.\n    Despit, qui porte cuer inflat\n  Du vent d\u2019orguil, dont il abat\n  Humblesce par desobeissance,\n  Ne fait honour a nul estat,\n  N\u2019au duc, n\u2019au conte, n\u2019au prelat,\n  Ne voet soutz l\u2019autry governance\n  Servir, mais par contrariance\n  Desobe\u00eft du cuer elat.\n  Gregoire en porte tesmoignance,[59]\n  Que cuer enfl\u00e9 de tiele estance\n  Au toute verit\u00e9 debat.\n    Despit, qui sert Delacio_u_n,\n  Naist d\u2019une eructuacio_u_n\n  De l\u2019estom_m_ac au deble issant,\n  Du quelle par temptacio_u_n\n  A l\u2019hom_m_e don_n_e inflacio_u_n\n  D\u2019un malvois ny s\u2019est evolant,\n  Et au peiour s\u2019est retornant,\n  Q\u2019est fait a sa dampnacio_u_n\n  Deinz la puante goule ardant\n  De Sathan, u mort est vivant\n  D\u2019eterne lamentacio_u_n.\n    Desdaign, qua_n_t passe aval la rue,\n  Par fier regard les oels il rue\n  Dessur les povres gens menuz;\n  Il passe avant com_m_e beste mue,\n  [Sidenote: =f. 17=]\n  Que ne respont a leur saluz:\n  Et s\u2019om ne dist le bien venuz,\n  Lors son orguil luy monte sus,\n  Que l\u2019en n\u2019agarde a sa venue;\n  Sicom_m_e lio_u_n, encore et plus,\n  Rampant s\u2019en vait col estenduz,\n  Com_m_e s\u2019il volsist toucher la nue.\n    Desdeign des autrez se desdeigne,\n  Sicome Judas se desdeignoit\n  Du bienfait de la Magdeleine,\n  Qua_n_t d\u2019oignt versoit la boiste pleine,\n  Dont de Jh_es_u les pi\u00e9s oignoit:\n  Un archeprestre auci estoit,\n  Que de Jh_es_u se desdeignoit,\n  Quant l\u2019om_m_e languissant en peine\n  Au jour de Sabat garisoit:\n  L\u2019un contre dieu desdeign portoit,\n    Ce nous dist Salomon le sage,\n  Que cil qui plus deinz son corage\n  Est d\u2019indignacio_u_n prochein,\n  Cil est plus pres d\u2019estre en servage[60]\n  As autres vices; car l\u2019outrage,\n  Que gist el vice de desdeign,\n  Tant fait le cuer gross et vilein,\n  Qu\u2019il n\u2019est egal vers son p_ro_chein,\n  Ne soubgit vers son seignorage;\n  D\u2019umilit\u00e9 se tient forein\n  D\u2019orguil en le plus halt estage.[61]\n    De celle generacio_u_n\n  Portant les oels d\u2019elacio_u_n\n  Ove la palpebre en halt assisse,\n  Que ja d\u2019umiliacio_u_n\n  Ne prent consideracio_u_n,\n  Les oels du tiele gent despise\n  Roy Salomon de son aprise;\n  Ainz dist en reprobacio_u_n,\n  Que dieus les oels de halte enprise\n  Humilera de sa reprise\n  En la basse obscuracio_u_n.\n    Mais d\u2019autre part Danger auci,\n  Qui du Franchise est anemy,\n  A ceste route associa\n  Dame Orguil pour servir ensi,\n  Que jam_m_ais au voloir d\u2019autri\n  Unques Danger fuist ne serra\n  Am\u00e9, qu\u2019il unques nul ama,\n  Car Groucer, ly vilain failly,\n  De son consail toutdis esta:\n  Qui plus vers luy s\u2019umilera,\n  Plus trovera contraire en luy.\n    Orguil, qui tous biens desordeigne\n  Et trestous mals au point ordeigne,\n  Trois autres sers fist ordeigner,\n  Chascune jour de la semeigne\n  Pour luy servir et consailler.\n  Murmur hom fait l\u2019un appeller,\n  Et l\u2019autre, q\u2019est trop adverser,\n  Rebellion, qui dieu desdeigne;\n  Contumacie o\u00ef nom_m_er\n  Le tierce, qui s\u2019umilier\n  Ne voet pour nul amour ne peine.\n    Pour Murmur et Rebellio_u_n\n  Que les Hebreus, qu\u2019il ot men\u00e9\n  Hors du servage a Pharaon,\n  En la deserte regio_u_n\n  Trestous occit pour ce pecch\u00e9;\n  Q\u2019un soul de tous en salvet\u00e9,\n  Fors soul Caleph et Josu\u00e9,\n  En terre du p_ro_missio_u_n\n  Ne pot venir; car sanz pit\u00e9\n  Dieu, qui vist leur rebellet\u00e9,\n    La terre en soy se desferma,\n  Et en abisme transgluta\n  Dithan et Abiron vivant;\n  Et puis du ciel dieus envoia\n  La flam_m_e, qui tout vif bruilla\n  Chor\u00e9 ove tout le remenant,\n  Q\u2019a luy s\u2019estoiont adherdant:\n  Que cils furont ly plus puissant[62]\n  De les Hebreus, mais pourcela\n  Dieus se venga, que plus avant\n  Les autres par ce chastia.\n    A Sa\u00fcl dieus disoit ce point,\n  Que d\u2019aguillo_u_n contre le point\n  C\u2019est dure chose a regibber:\n  Mais Orguil ne s\u2019en garde point,\n  Combien qu\u2019il soit constraint et point\n  De dieu, pour ce ne veot lesser\n  Encontre dieu de rebeller:\n  Que jam_m_ais ert en hu_m_ble point,\n  Contumacie l\u2019oi nom_m_er,\n  Q\u2019au tout p_re_cept q\u2019om doit garder\n  Cil fait encontre tout a point.\n    Contumacie se refiere\n  As trois parties: la primere\n  A mesmes dieu fait sa mesprise,\n  Et la seconde au piere et miere,\n  Et l\u2019une et l\u2019autre est trop amiere;\n  Q\u2019a leur somonce et leur aprise\n  Ne s\u2019obe\u00eft, ainz les despise,\n  Et leur sentence met derere.\n  De ces trois pointz, dont je devise,[63]\n  Dieus se corouce en mainte guise,\n  Et prent vengance horrible et fiere.\n    Seron le Prince de Surrie\n  Cil vint en sa contumacie\n  A rebeller encontre dieu,\n  Si volt combatre en s\u2019estultie\n  Ove bon Judas le Machabieu;\n  Mais au p_ar_fin fuist tout vencu.\n  Antiochus aussi refu,\n  Q\u2019a dieu d\u2019orguil se contralie,\n  Dont puis fuist mort et confundu.\n  Asses des autres l\u2019en ad veu\n  Perir de celle maladie.\n    Fils contumas a son parent\n  Atteint quant il en fuist p_ro_v\u00e9,[64]\n  Tantost serroit molt vilement\n  Amen\u00e9 pardevant la gent\n  Au porte, u cils de la cit\u00e9\n  Le verront estre forsjugg\u00e9,\n  Que cil q\u2019ot cuer de duret\u00e9\n  A dure mort soudeinement\n  Des pierres serroit lapid\u00e9:\n  De tiel fait soient essampl\u00e9\n    Desobeissance en sa maison\n  Deux autres ad, dont l\u2019un p_ar_ no_u_n\n  Contrarious est appell\u00e9,\n  Et l\u2019autre Contradiccio_u_n,\n  Par quelle, ensi com_m_e nous lison,\n  Dieus ove son poeple estoit ir\u00e9,\n  Qu\u2019il ot d\u2019Egipte hors men\u00e9;\n  Et ce fuist quant la duret\u00e9\n  Du roche versoit a fuiso_u_n\n  Furont, q\u2019avant sa deit\u00e9\n  Contredisoiont au perro_u_n.\n    De l\u2019autre vice a son deces\n  Au poeple precha Mo\u00ffses,\n  Qu\u2019ils s\u2019en duissont bien abstenir:\n  Si les remembra leur viels fetz\n  Contrarious, dont maintz griefs fees\n  Dieus leur en ot fait sustenir.[65]\n  N\u2019est pas legier contretenir\n  Au dieu, qui poet sanz nul reles\n  Par son dit faire tout perir:\n  Et q\u2019a ce mal doit mal venir,\n  Ly sages le tesmoigne ades.\n    De Nichanor fuist apparant\n  Que dieus orguil vait despisant;\n  Car il avoit oultre mesure\n  Empris orguil, quant ly tirant\n  Jer_usa_lem vint guerroiant;\n  Mais quant quidoit estre a dessure,                               2430\n  Dieu le rua par aventure,\n  Dont il perdist le chief al hure,\n  Q\u2019estoit port\u00e9 de maintenant\n  Deinz la Cit\u00e9 sanz nul demure,\n  Pour moustrer la disconfiture\n  De l\u2019orguil qu\u2019il avoit si grant.\n    A ceste route s\u2019associe\n  Blaspheme la dieu anemie,\n  Q\u2019ad d\u2019orguil si tresvilain port,\n  \u2018Way soit,\u2019 pour ce dist Ysa\u00efe,\n  \u2018A tous qui font si mal report.\u2019\n  Ce parust bien, qua_n_t de son tort\n  Senacherib vint au plus fort[66]\n  Pour guerroier Roy Ezechie\n  En blasphemant; dont sanz desport[67]\n  Vengance de soudaine mort\n  L\u2019envoia dieus pour s\u2019estultie.\n    Du viele loy je truis ensi,\n  De male mort morir devoit:\n  Si lis de la novelle auci,\n  Quant n_ost_re sire en crois pendi,\n  [Sidenote: =f. 18=]\n  Un des larrons q\u2019ove luy pendoit\n  En mesdisant le blasphemoit;\n  Dont maintenant dieus se vengoit,\n  Car quant le corps s\u2019estoit fini,\n  La fole alme en enfern plungoit:\n  Qui ceste essample bien con\u00e7oit,\n    Des tous pecch\u00e9s q\u2019Orguil estable,\n  C\u2019est un des tous le plus grevable;[69]\n  Sicom_m_e le nous fait essampler\n  L\u2019apocalips, qui n\u2019est pas fable,\n  D\u2019un monstre horrible espoentable\n  Dont saint Jehans fait deviser,\n  Q\u2019issoit de la p_ar_fonde meer;\n  Si ot escript cil adverser\n  Enmy le front le no_u_n au deable,\n  Le no_u_n de dieu et aviler\n  Les saintz q\u2019au dieu sont concordable.\n    =La desc_ri_pc_i_o_u_n d\u2019Orguil en especial.=\n    N\u2019est pas tresdoulce celle Miere,\n  Dont tant du p_ro_genie amere\n  Est descendu, com_m_e vous ay dit;\n  Ainz tant p_er_est horrible et fiere\n  Qe n\u2019est si fort, s\u2019au droit le fiere,\n  Qe maintenant n\u2019ad desconfit\n  Le corps ovesq_ue_ l\u2019espirit.\n  Orguil du prince en la chaiere,\n  Et plus se vante et s\u2019esjo\u00fft,\n  Tant plus le tient dieus en despit\n  Et le tresbuche a sa misere.\n    Orguil p_er_est si veine et fole,\n  Qe les plus sages elle affole,[70]\n  Quant a sa part les poet attraire:\n  Orguil qant moustre sa parole,\n  Ne voet souffrir q\u2019om reparole\n  Orguil sovent se veste en haire\n  Devant les gens en saintuaire,\n  Et par soy meine vie mole:\n  Orguil soulein tout quide a faire;\n  Dont ne requiert d\u2019ascun affaire\n  Son dieu plus q_ue_ le vent q_ue_ vole.\n    Orguil vantparle en toute assisse,\n  Et quiert qu\u2019il soit primer assisse,\n  Com_m_e sur trestous ly plus eslit:\n  Que n\u2019est Lio_u_n deinz sa pourprise,\n  Ou que destrer quant il henyt:\n  Unques ne vi si fait escript,\n  El quel Orguil au plain descrit\n  Trovay, tant ad en luy mesprise;\n  Ne ja par moy poet estre dit,\n  Car p_ro_prement dieus la maldit,\n  Dont est bien digne a la Juise.\n    Sidrac, qant il d\u2019Orguil treta,\n  Orguil endroit de sa malice\n  Fuist le primer apostata:\n  Pour ce dist Salomon cela,\n  Que dieus et hom_m_e par justice\n  Devont ha\u00efr si orde vice:\n  L\u2019alme orguillouse peccatrice\n  Par Mo\u00ffsen dieus com_m_anda\n  Q\u2019om l\u2019osteroit de son service;\n  Car Orguil plest en nul office,\n    Orguil est celle enfermet\u00e9e,\n  Que le triacle de saunt\u00e9e,\n  Q\u2019om fait de vertu et doctrine,\n  Torne en poison envenim\u00e9.\n  Au frenesie est compar\u00e9e,\n  Que tolt la reso_u_n enterine,\n  Siqu\u2019il n\u2019ad doubte en sa covine\n  De dieu ne de sa discipline;\n  Ne d\u2019om_m_e nul s\u2019est ahont\u00e9e,\n  Conoist, tanqu\u2019il en sa ruine\n  Trestout au deable soit al\u00e9.\n    Sur tous pecch\u00e9s pour acompter\n  Orguil fait plus a redoubter\n  De sa tresfiere vassellage;\n  Car c\u2019est des vices le primer,\n  Q\u2019assalt et fiert le chivaler,\n  Et le darrein a son passage.\n  He, halt Orguil du bass estage,\n  Com_m_e file et heir, tu dois porter\n  Apres ton piere l\u2019eritage\n  Du regio_u_n u ja n\u2019assuage\n  Ly fieus, qui doit sanz fin durer.\n    O com_m_e p_er_v_er_se et malur\u00e9\n  Perest Orguil en tout degr\u00e9,\n  Dont dieus se venge en chacun plit.\n  Ly sages dist que dieus le s\u00e9e\n  As ducs destruit par ce pecch\u00e9,\n  Ceux qui sont humbles d\u2019esp_er_it.\n  Ytieu vengance ad dieu confit,\n  Com_m_e David l\u2019ot p_ro_phetiz\u00e9,\n  As riches, mais au gent petit,\n  Solonc que Salomon escrit,\n  Plus asprement serra veng\u00e9.\n    La halte poest\u00e9 divine\n  L\u2019Orguil des gens ove leur racine\n  Sanz reverdir ensechera,\n  Et en leur lieu pour medicine\n  Les debon_n_aires plantera:\n  Leur terre auci subvertira\n  Des tieles gens, q\u2019il ne lerra\n  A leur p_ro_ufit ne bl\u00e9 ne vine;\n  Ainz jusq\u2019au fundament le fra\n  Trestout destruire, et puis dorra\n  Au gent paisible la saisine.\n    Trop est Orguil en soy maldite,\n  Si sont auci tous ses amys.\n  L\u2019Orguil del angre fuist despite\n  El ciel, et puis refuist desdite\n  As noz parens en paradis;\n  Orguil en terre ad les paiis\n  Ove les inhabitans malmis;\n  Orguil en l\u2019air est contredite,\n  Et en enfern serront toutdis\n  Ly deable ovesq_ue_ l\u2019espiritz\n    Serf doit honour au seigno_ur_ie,\n  Et filz amour sanz estultie\n  Doit a son piere par doul\u00e7our;\n  Dont dieus demande en sa p_ar_tie\n  Par son p_ro_phete Malachie,\n  Et vers Orguil fait sa clamo_ur_:\n  \u2018Si je suy sire, u est l\u2019onour,\n  Si je suy piere, u est l\u2019amour,\n  Que l\u2019en me doit et don_n_e mie?\u2019\n  Tu l\u2019as tollu de ton errour,\n  Dont reson est q\u2019il t\u2019en chastie.\n    He, Orguil, fole capiteine\n  Des vices et la primereine,\n  De jadis te fay remembrer;\n  Encore car sur toy l\u2019enseigne\n  Apiert, quant tu le s\u00e9e halteine\n  Encontre dieu vols attempter.\n  Tu vols tous autres surmonter,\n  Te fist en la plus basse peine.\n  Dy lors pour quoy tu viens clamer\n  La terre, quant tu as plener\n  Trestout enfern a ton demeine.\n    He, Orguil, ce n\u2019est reso_u_n mie,\n  Que de la terre avras partie;\n  Car c\u2019est a nous tout p_ro_prement,\n  Qui naiscons de l\u2019umaine vie,\n  Et devons porter compaignie\n  Mais a cela tu n\u2019as talent,\n  Car compaignie a toy n\u2019apent,\n  Ainz tu quiers avoir la maistrie:\n  Pour ce retray toy de la gent,\n  Et tien d\u2019enfern le regiment,\n  Car ce p_ar_tient a ta baillie.\n    =Des cynk files dame Envye, dont la p_ri_m_er_e ad a no_u_n\n    Detracc_i_o_u_n.=\n    Ore a parler du progenie\n  Qe vient naiscant du dame Envie,\n  La primere est Detraccio_u_n:\n  Q\u2019ad de sa faulse janglerie\n  Destruite mainte regio_u_n;\n  Car jam_m_ais parle si mal no_u_n\n  Du voisin ne de compaigno_u_n,\n  Dont peas et fame soit blemie.\n  Qui pres de luy tient sa meso_u_n,\n  Sovent orra tiele encheso_u_n,\n  U trop avra du vilanie.\n    Haymo, qui molt estoit sachant,\n  Si dist q_ue_ c\u2019est uns anemys\n  Qui d\u2019autri mal se vait janglant,\n  Et d\u2019autri bien se vait tesant:\n  Car jam_m_ais jour a nul devys\n  Ne se consente a l\u2019autri pris,\n  Et nepourquant devant le vis\n  Losengera, mais au tournant\n  Du doss lors dirra son avis\n  Si mal q_ue_ nuls le pourra pis;\n  Du quoy saint Job s\u2019estoit pleigna_n_t.\n  En l\u2019erbe, et point soudeineme_n_t\n  [Sidenote: =f. 19=]\n  Qant hom le touche, tout ensi\n  Detractour d\u2019enviouse dent\n  Mordt en secr\u00e9 la bon_n_e gent;\n  Dont l\u2019en doit abhosmer celuy\n  Par qui ly bon sont detrahy.\n  Ly sages le vous dist ensi,\n  Que cil q\u2019au detrahir mesp_re_nt\n  Qu\u2019il ne s\u2019en poet partir de luy,\n  Si plus du grace ne luy prent.\n    Maria la soer Mo\u00ffses\n  Son frere detrahist du pres,\n  Qu\u2019il ot pris fem_m_e ethiopesse:\n  Mais sa detraccion apres\n  La fist porter trop chargant fees;\n  Car dieus en son corous l\u2019adesce\n  Du lepre, qui par tout la blesce,\n  Dont par sept jours gisoit opp_re_sse;                            2660\n  Mais lors l\u2019en fesoit dieu reles.\n  Du cest essample me confesse,\n  Qe j\u2019ay matiere overte exp_re_sse\n  De laisser saint p_ro_dhom_m_e en pes.\n    Saint Isa\u00efe tielement\n  Dist a la Babiloine gent:\n  \u2018Pource que detrahi avetz\n  A mesmes dieu primerement\n  Et as ses saintz com_m_uneme_n_t,\n  Et detrahiz et avilez\n  Ou lac q\u2019est plain d\u2019orriblet\u00e9s\n  Du bass enfern p_ar_fondement.\u2019\n  He, com_m_e poet estre espoentez,\n  Que ly p_ro_phete ad manacez\n  Si tresespoentablement!\n    Iceste fille malur\u00e9e\n  Ad un soen chambirlain priv\u00e9e,\n  Qui Malebouche o\u00ef nom_m_er.\n  Derere gent au plus cel\u00e9e\n  De mentir et de malparler:\n  Trop fait sa langue travailler\n  Pour ses mensonges avancer,\n  Dont bon_n_e fame est desfam\u00e9e;\n  Car par son conte mesconter\n  Le bien en mal fait destorner,\n  Dont sert sa dame tout en gr\u00e9.\n    Cil Malebouche mesdisant,\n  Voet dire qu\u2019il ad veu le fait;\n  Et d\u2019une parole ascultant,\n  Tout une conte maintenant\n  De sa malice p_ro_pre fait.\n  Pour ce de son tresmal agait\n  Sovent avient as bons deshait,\n  Ainz qu\u2019ils s\u2019en vont ap_ar_cevant;\n  Car s\u2019il ne voit aucun forsfait,\n  De sa men\u00e7onge contrefait\n    Quant Malebouche soul et sole\n  Voit hom_m_e ove fem_m_e qui parole,\n  Combien qu\u2019ils n\u2019eiont de mesfaire\n  Voloir, nientmeinz, \u2018Vei ci la fole!\u2019\n  Dist il, \u2018Vei cy com_m_e se rigole!\n  Trop est comune leur affaire.\u2019\n  De malparler ne s\u2019en poet taire;\n  Pour ce sovent, u qu\u2019il repaire,\n  Sanz nul deserte esclandre vole,\n  Par quoy maldiont le contraire\n  De Malebouche et de s\u2019escole.\n    Quant ceste fille son amy\n  Vorra priser vers ascuny,\n  \u2018Salve,\u2019 endirra darreinement;\n  Lors contera trestout p_ar_my,\n  Si male teche soit en luy;\n  Siq_ue_ du pris le finement\n  Ert a blamer: et molt sovent,\n  Lors fait compariso_u_n ensi,\n  Siq_ue_ le pris q\u2019al un y tent\n  N\u2019est dit pour pris, ainz souleme_n_t\n  Pour amerrir le pris d\u2019autry.\n    Ensi si Malebouche morde,\n  C\u2019est pour le mal quoy q\u2019il recorde,\n  Dont sont destourb\u00e9 ly plusour;\n  Car toutdis trait la false corde,\n  Du quelle a son poair discorde\n  Et s\u2019il par cas soit courteour,\n  Sovent reconte a son seignour\n  Tieu chose qu\u2019il sciet la plus orde[71]\n  Des autres; mais certes honour\n  Ne poet avoir que losengour\n  Escoulte et est de sa concorde.\n    Cil Malebouche ad male aleine,\n  Et porte langue trop vileine,\n  Q\u2019a detrahir est tout parfite\n  Moigne, Frere, Cano_u_n, Noneine,\n  Prestre, Clerc, Reclus, Hermite,\n  Les grans seignours, la gent petite;\n  En malparler neis un respite,\n  Que tous derere doss n\u2019asseine:\n  S\u2019il leur mals sciet, leur mals recite,\n  Et s\u2019il n\u2019en sciet, lors il endite\n  Du mal qu\u2019il tient en son demeine.\n    Fagolidros, com_m_e fait escire\n  Com_m_e cil qui chose q\u2019est maldite\n  Mangut, dont le vomit desire:\n  Et ensi cil q\u2019en voet mesdire,\n  De l\u2019autri mals trop se delite\n  A manger les; mais au vomite\n  Les fait venir, et les recite,\n  Quant il les autres voet despire:\n  Mais la viande ensi confite\n  A soy et autre desprofite,\n    J\u2019en tray David a mon auctour,\n  Qe soutz la lange au detractour\n  Gisont cink pointz q_ue_ dieus maldie;\n  Des queux mesdit est ly primour,\n  Cil amerrist d\u2019autri l\u2019onour;\n  Et amertume en sa partie,\n  Que serche l\u2019autry vilenie;\n  Ly tierce point c\u2019est tricherie,\n  Que par deceipte vait entour\n  Dont sovent la paisible vie\n  Despaise et met en grief destour:\n    Labour, dolour sont au darrain\n  Dessoutz la langue du vilain;\n  Car detractour ne s\u2019est tenu,\n  Qu\u2019il ne labourt du cuer et main,\n  Dont la dolour de son p_ro_chain\n  De sa malice soit accru.\n  Pour ce ly saint p_ro_phete dieu\n  Com_m_e du serpent, et plus grevain\n  Dedeinz leur liev_er_es ont re\u00e7u\n  Venym, q_ue_ quant s\u2019est espandu,\n  Fait a doubter pres et longtain.\n    A male langue est resemblant\n  L\u2019espeie d\u2019ambe partz trenchant,\n  Ce nous dist sage Salomon;\n  Car d\u2019ambe partz ly mesdisant\n  Des bons et mais vait detrahant:\n  Se plaignt et dist, par encheso_u_n\n  Qu\u2019il volt su\u00efr bien et reso_u_n,\n  Luy detrahiront ly alqant.\n  He, dieus, du langue si felo_u_n\n  Qui passera? Je certes no_u_n,\n  Quant si p_ro_dhom_m_e n\u2019ert passant.\n    Mais qui du lange espeie font,\n  Dont bon_n_e fame se confont,\n  Dieus les maldist par Jeremie;\n  Siq_ue_ leur fem_m_es demourront\n  Soleinement en triste vie\n  Sanz nul confort du p_ro_genie;\n  Car dieus voet bien q_ue_ l\u2019en occie\n  Leur jofne gent, u qu\u2019il s\u2019en vont,\n  Si q\u2019en leur maison soit o\u00efe\n  La vois du doel, qui brait et crie:\n  C\u2019est le loer qu\u2019ils porteront.\n    Ly saint p_ro_phete en son escript\n  Q\u2019au detrahir par tout se ploiont\n  De leur mensonge et leur mesdit;\n  Dont il ensi dieu prie et dist:\n  \u2018O dieus, fai q_ue_ fals lievres soiont\n  Tout mutz, et q_ue_ les oels ne voiont,\n  Qe l\u2019autry mal au cuer convoiont,\n  Dont male langue s\u2019esjo\u00fft;\n  Car l\u2019un et l\u2019autre tant envoiont\n  Des mals, q\u2019ilz molt sovent desvoiont\n    Malveise langue ja ne fine,\n  Ain\u00e7ois compasse et ymagine\n  Com_m_e poet la bon_n_e gent trahir.\n  Ja n\u2019iert si bon_n_e la veisine\n  Ne le voisin, q_ue_ par falsine\n  Ne fra ses dentz au doss sentir;\n  Car en mensonge et fals conspir\n  C\u2019est sa plesance et son desir,\n  Dont met les autres a ruine:\n  Au deble, qui du fals mentir\n  Est p_ro_prement piere et racine.\n    Com_m_e la saiette du leger,\n  Quelle ist du main au fort archer,\n  [Sidenote: =f. 20=]\n  Entre en la char q\u2019est tendre et mole,\n  Mais du grant peine et g_ra_nt danger\n  La tret om hors au resacher,\n  Tout ensi vait de la parole\n  Que de malvoise langue vole:\n  D\u2019un hom_m_e, qui puis amender\n  N\u2019en poet; et ensi nous escole\n  Alphonses, qui de bon_n_e escole\n  Fist l\u2019un a l\u2019autre comparer.\n    Solins d\u2019un serpent fait conter,\n  Le quel Sirene om fait nom_m_er,\n  Corant par terre com_m_e chival,\n  Si vole en l\u2019air come l\u2019esp_er_ver,\n  Mais qanq\u2019il touche par souffler,\n  Occit de son venim mortal.\n  Ensi la bouche au desloyal\n  Par souffle de son malparler\n  La renom\u00e9e du bon vassal\n  Soudaignement en un journal\n  A tous jours mais ferra tourner.\n    Le souffle au bouche detrahant\n  C\u2019est le mal vent du Babilant,\n  Dont dieus se pleint du violence\n  \u2018Ils vont encontre moi levant\n  Leur cuer, leur vois, et leur sentence,\n  Si com_m_e le vent du pestilence.\u2019\n  He, vice odible el dieu presence,\n  Solonc l\u2019apostre tesmoignant\n  Tu fais a mesmes dieu l\u2019offense,\n  Dont as perdu la conscience,\n  Que mais n\u2019en scies estre tesant.\n    Langue enviouse du felo_u_n\n  Com_m_e saint Jerom le fait escrire,\n  Soy mesme et puis son co_m_paigno_u_n\n  Q\u2019escoulte sa detraccio_u_n;\n  Car saint Bernars ne sciet descrire\n  Qui soit de deux plus a despire:\n  Si fait auci le tierce occire,\n  Vers qui la desfamacio_u_n\n  De sa malice a tort conspire:\n  Cil ad du siecle son martire,\n    Malvoise bouche a nul desporte,\n  Ainz tout le pis q\u2019il sciet reporte\n  Par mesdisance et fals report:\n  Semblance a la hyene porte,\n  Que char mangut de la gent morte;\n  Car Malebouche rou_n_ge et mort\n  Ensi le vif sicom_m_e le mort;\n  Car quiq_ue_ veille ou quiq_ue_ dort,\n  Ou face chose droite ou torte,\n  He, quelle bouche horrible et fort,\n  Que tout mangut et riens desporte!\n    La hupe toutdis fait son ny,\n  Et l\u2019escarbud converse auci,\n  Entour l\u2019ordure et le merdaille;\n  Mais de ces champs qui sont flori\n  N\u2019ont garde: et par semblance ensi\n  Malvoise langue d\u2019enviaille\n  De l\u2019autri vice et ribaudaille\n  Pour detrahir de chacuny;\n  Mais des vertus dont l\u2019autre vaille,\n  Pour les o\u00efr n\u2019ad point d\u2019oraille,\n  Ne bouche a parler bien de luy.\n    Par tout u Malebouche irra,\n  Disfame ades luy suiera:\n  C\u2019est un pecch\u00e9 trop violent;\n  Car l\u2019escripture dist cela,\n  Que cil q\u2019autry disfamera\n  Cil pecche plus grevousement[75]\n  Que cil qui d\u2019autri tolt et prent\n  Ses biens; car ce par cas pourra\n  Redrescer par amendement,\n  Mais l\u2019autre jam_m_ais plainement\n  Au paine se redrescera.\n    \u2018Way,\u2019 ce dist dieus, \u2018a l\u2019om_m_e soit,\n  Par qui l\u2019esclandre venir doit,\n  Dont il ou autre ert disfamez;\n  Que mole du molyn pendoit\n  Au coll, et fuist en mer noiez.\u2019\n  Dieus dist auci, \u2018Crevez, coupiez,\n  Tes oels, tes mains, dont esclandrez\n  Estes, car mieulx,\u2019 ce dist, \u2018valroit\n  Entrer tout voegle et desmembrez\n  El ciel, q\u2019en enfern tout membrez\n  Ardoir sanz fin en grief destroit.\u2019\n    Encontre l\u2019envious mesdit\n  \u2018Tu as d\u2019envie esclandre mis\n  Envers tes freres, dont maldit\n  Serretz, car pleinement escrit\n  Sont tes mensonges et folz ditz,\n  Dont tu les autres as laidis;\n  Que te serront apres toutdis\n  A ton reprouche et ton despit\n  Encontre ton visage assis;\n  Car quant du siecle es departiz\n    El viele loy, qui disfamant\n  Mesdist du vierge, truis lisant,\n  En trois degr\u00e9s ot sa penance;\n  Primer au piere de l\u2019enfant\n  D\u2019argent cent cicles fuist rendant,\n  Si fuist batuz pour sa penance,\n  Et pour p_ar_faire l\u2019acordance\n  La vierge prist en governance,\n  Et tient espouse a son vivant:\n  Disfame n\u2019est pas sanz vengance\n  Du siecle ou de la mort suiant.\n    Mais sur tous autres cil pis fait,\n  Q\u2019esclandre de son p_ro_pre fait;\n  Soy mesmes car deliverer[76]\n  Lors ne s\u2019en poet de son mesfait:\n  Quant il est cause du forsfait,\n  C\u2019est droit qu\u2019il ait la blame entier;\n  Et ce pour nous endoctriner\n  Mais male langue ne tient plait\n  De sainte escripture essampler,\n  Ainz quert disfame a son danger,\n  Et al autry, com_m_ent qu\u2019il vait.\n    Disfame ad de sa retenue\n  Deux autres serfs en son aiue,\n  Des queux l\u2019un Vitup_er_ie ad no_u_n,\n  N\u2019est plus felo_u_n dessoutz la nue;\n  Du bouche car trestout desnue\n  Derere doss dist sa le\u00e7o_u_n,\n  Et tout fait sa disputeiso_u_n\n  De l\u2019autry vice, et tant argue\n  Q\u2019au fin c\u2019est sa conclusio_u_n,\n  De l\u2019autry tolt le bon reno_u_n\n  En corps, et soy en alme tue.\n    Tant com_m_e p_ro_dhom_m_e en son degr\u00e9\n  Soit de greignour honestet\u00e9,\n  Plus just, plus douls, plus debon_n_aire,[77]\n  Du vituperie ymagin\u00e9e\n  S\u2019applie a dire le contraire.\n  David se plaignt de tiel affaire,\n  Et dist qu\u2019il presde son viaire\n  Le vituperie ad escoult\u00e9\n  Des gens plusours po_ur_ luy desfaire.\n  He, vice, trop es de mal aire,\n  Dont ly bien sont en mal torn\u00e9.\n    Reproef est l\u2019autre, qui devant\n  De ce qu\u2019il plus les poet grever;\n  No_u_npas q\u2019ils soiont amendant,\n  Mais pource que par malvuillant\n  D\u2019envie les voet reproever,\n  Pour leurs mals faire ap_er_ticer.\n  De la festue sciet parler,\n  Q\u2019el oil d\u2019autri voit arestant,\n  Mais son oill p_ro_pre laist ester\n  Tout plain d\u2019ordure sanz drescer\n    Ly sages dist, cil q\u2019est espris\n  De ceste vice bien apris\n  Jam_m_ais serra, car toute aprise\n  Hiet: car il ad deinz soy compris\n  Si grande envie, dont le pris\n  Del autri sen com_m_e fol desprise;\n  Et sur ce dist de sa mesprise\n  Parole de si fole enprise,\n  Que l\u2019autre en ert tout entrepris[79]\n  Au fin sur soy serra remise,\n  Que tantz des mals sur autre ad mis.\n    He, Malebouche, tant mal fais,[80]\n  Dont sont et ont est\u00e9 desfaitz\n  Plusours; mais sicom_m_e dist ly sage,\n  Quiconq_ue_ soit, ou clers ou lais,\n  Qui vorra dire l\u2019autri lais,\n  Cil orra de son p_ro_pre oultrage\n  Soudeinement novelle rage;\n  C\u2019est droit qu\u2019il sente le relais\n  De la tempeste et de l\u2019orage,\n  Dont il les autres vente, et nage\n  Tant qu\u2019il en soit au fin desfais.[81]\n    =La seconde file d\u2019Envye, q\u2019ad a no_u_n Dolour d\u2019autry Joye.=\n  [Sidenote: =f. 21=]\n    De la seconde file apres\n  Que naist d\u2019Envie, ad mal encres,\n  Si ad no_u_n d\u2019autry bien Dolour;\n  La quelle deinz son cuer jam_m_es\n  N\u2019ot une fois amour ne pes,\n  Car ly chald feus sans nul retour\n  D\u2019envie bruyt de nuyt et jour\n  Son cheitif cuer sanz nul reles;\n  Tant com_m_e voit autre avoir l\u2019ono_ur_\n  Devant luy, lors de sa tristour\n  Ne poet garir ne loign ne pres.\n    Iceste file plain d\u2019envie,\n  Quant doit venir au mangerie,\n  U grant serra l\u2019assemblement,\n  Dessur toute la compaignie,\n  De son manger perdra talent;\n  Car quant regarde l\u2019autre gent\n  Seoir de luy plus haltement,[82]\n  Dedeinz son cuer tous les desfie,\n  Ne ja pour clarr\u00e9 ne pyment\n  Ne se conforte aucunement,\n  Tant est du deable malnorrie.\n    Et d\u2019autre part, quant sciet et voit\n  Soit reput\u00e9 de luy plus bele,\n  Ou plus de luy faitice soit,\n  Ly cuers d\u2019envie tant enboit,\n  Que tout entrouble la cervele;\n  Car lors se tient a chativelle\n  Et a soy mesme en fait querelle,[83]\n  Quant l\u2019onour d\u2019autry ap_ar_\u00e7oit.\n  Ensi luy vient toutdis novelle\n  Paine, et com_m_e l\u2019en plus revelle\n    Dissencioun ne falt jam_m_es,\n  Que ceste fille tout ades\n  Ne suit sicom_m_e sa chamberere,\n  Et porte trop le cuer engress,\n  Quant voit un autre du plus p_re_s[84]\n  Avoir l\u2019onour et la chaere\n  Devant sa dame; et lors la fiere\n  L\u2019estat del autre au nient affiere,\n  Disant que c\u2019est contre la pees\n  Ain\u00e7ois duist estre la primere,\n  Et l\u2019autre duist su\u00efr apres.\n    Itiel Dolour au court du Roy\n  Sovent se plaignt, si com_m_e je croy,\n  Quant voit des autres plus privez,[85]\n  Dont n\u2019ose faire aucun desroy.\n  Lors deinz son cuer tout en recoy\n  Envie eschalfe ses pens\u00e9s,\n  Dont ad dolours ymagin\u00e9s;\n  Nuls serroit plus priv\u00e9 du soy:[86]\n  Mais lors maldist ses destin\u00e9s;\n  Car quant sur tous n\u2019est eshalciez,\n  De son estat luy semble poy.\n    Sovent entour religio_u_n\n  Y fait sa conversacio_u_n\n  Itiel Dolour, quant vont eslire\n  Leur primat, mais qua_n_t il le do_u_n\n  N\u2019en prent, lors pour confusio_u_n\n  Quant voit q\u2019uns autres serra sire,\n  Envie le deboute et tire,\n  Et tolt toute devocio_u_n,\n  Q\u2019au paine poet ces houres dire.\n  Trop est tiel orguil a despire,\n  Que duist estre en subgeccio_u_n.\n    Et nepourquant tout tiele entente\n  En gen_er_al trop se desmente,\n  Quant presde luy voit avancer,\n  Car il perdroit sa p_ro_pre rente\n  Pour l\u2019autry faire damager.\n  Car pour prier ne pour don_n_er,\n  Ne pour les membres decouper,\n  A l\u2019autry p_ro_ufit ne consente;\n  Ainz plourt, qua_n_t autri voit rier.\n  Pour ce dolour sanz terminer\n  Ert tout soen p_ro_pre par descente.\n    De tiel pecch\u00e9 furont com_m_eu\n  Q\u2019estoiont de la Juerie,\n  Qant ont Jehan et Pierre veu\n  Precher com_m_ent ly fils de dieu\n  S\u2019estoit lev\u00e9 du mort en vie;\n  Du poeple dont une partie,\n  Q\u2019avoit leur p_re_dicacioun o\u00efe,\n  Sont au baptesme et foy venu:\n  Dont leur grant joye multiplie,\n  Mais l\u2019autre de leur false envie\n    De les grans biens q_ue_ dieu auci\n  Fist, tancom_m_e fuist en terre yci,\n  Quant de son tresbenigne ottroy\n  Les languisantes gens gary,\n  Qui du sant\u00e9 sont esjo\u00ff,\n  Les maistres de la viele loy\n  Du dolour furont en effroy,\n  De l\u2019autry joye ert leur annoy.\n  He, cuer d\u2019envye mal norry,\n  Et sa dolour maine a rebroy\n  De ce qu\u2019il voit bienfaire autry.\n    De tiel dolour David prioit,\n  Que sur le chief revertiroit\n  Le doel de luy q\u2019en fuist dolent;\n  Car qui tiel doel deinz soi con\u00e7oit,\n  Com_m_e ly p_ro_phete nous disoit,\n  Iniquit\u00e9 tout p_ro_prement\n  De luy naist a l\u2019enfantement,\n  El haterel du luy toutdroit,\n  Du qui nasquist primerement:\n  Si chiet el fosse au finement\n  Qu\u2019il mesmes de sa main fesoit.\n    Baruch se plaignt, q\u2019estoit p_ro_phete,\n  Si dist: \u2018Way moy del inquiete,\n  Que dieus dolour sur ma dolour\n  M\u2019ad adjust\u00e9, siq_ue_ quiete\n  N\u2019en puiss trover en nulle mete.\u2019\n  Car sur dolour dolour peiour\n  Leur doit venir u n\u2019est sojour,\n  Ainz toute paine y ert complete;\n  C\u2019est en enfern, u la tristour\n  Est p_er_durable sanz retour,\n  La prent Envye sa dyete.\n    =La tierce file d\u2019Envye, q\u2019ad no_u_n Joye d\u2019autry mal.=\n    La tierce soer est molt div_er_se,\n  A la seconde soer reverse,\n  Mais sont d\u2019envie parigal;\n  Si l\u2019une est mal, l\u2019autre est p_er_v_er_se,[87]                   3160\n  Que l\u2019un sanz l\u2019autre ne conv_er_se,\n  Les tient lo_ur_ Miere einz son hostal.\n  Ceste ad no_u_n Joye d\u2019autri mal:\n  De ce dont plouront com_m_unal\n  Sa joye double, et lors reherce\n  Chan\u00e7on d\u2019envie especial,\n  Q\u2019elle ad apris du doctrinal\n  Sa miere, celle horrible adv_er_se.\n    Quant voit gent aller en declin,\n  Tournant de richesce en poverte,\n  Tantost dirra, \u2018Vecy le fin!\n  Quanqu\u2019il conquist du mal engin,\n  Ore ad perdu par sa deserte.\u2019\n  Ensi le no_u_n d\u2019autry p_er_verte,\n  Et s\u2019esjo\u00fft, quant elle est certe\n  Du grief qui dolt a son veisin:\n  Sicom_m_e goupil d\u2019oreile overte\n  Les chiens escoulte, ensi la p_er_te\n    Quant ceste fille est courteour,\n  Et voit ceaux de la court maiour\n  Leur lieu de halt en bass changer,\n  Et p_er_dre au fin bien et honour,\n  Siq_ue_ l\u2019en fait com_m_un clamour\n  Pour leur estat plus aviler,\n  Lors ne falt pas a demander\n  Si ceste fille en son mestier\n  Se rejo\u00fft de leur dolour,\n  Plus pres du prince a demourer,[88]\n  Et com_m_ander en lieu de lour.\n    Par tout yceste est enviouse,\n  Mais quant elle est religiouse,\n  Tant plus d\u2019ardante envie boit,\n  Et plus se fait l\u00e9e et joyouse,\n  Quant voit la fame ruinouse\n  De son confrere, quelqu\u2019il soit;\n  Voir si ce fuist de saint Benoit,\n  Encore la maliciouse,\n  Si mal de luy parler orroit,\n  Dedeinz son cuer s\u2019esjoyeroit.\n  Vei la la fille perillouse!\n    Ensur les autrez soers d\u2019Envie\n  A ceste soer plus est amye\n  Detraccio_u_n sa soer primere;\n  Que molt sovent par compaignie\n  De Malebouche sa norrie\n  Le mal d\u2019autry l\u2019une a derere[89]\n  Reconte, et l\u2019autre la matiere\n  Ascoulte du joyouse o\u00efe;\n  Car d\u2019autry p_er_te elle est gaignere,\n  [Sidenote: =f. 22=]\n  Si quide avoir celle adversiere\n  Honour del autry vilanie.\n    Tout va le mond a son desir,\n  Quant Malebouche poet o\u00efr,\n  De ses voisins q\u2019est desfamant:\n  Du rire ne se poet tenir,\n  Tant s\u2019en delite en ascultant.\n  Pour ce q\u2019est mesmes forsvoiant,\n  Vorroit que tous de son semblant\n  Fuissent malvois; pour ce cherir\n  Fait Malebouche en son contant,\n  Que l\u2019autri vices met avant,\n  Et les vertus fait resortir.\n    C\u2019il q\u2019est de ceste fille apris,\n  Car il se souffre de son gr\u00e9\n  Du p_ro_pre estat estre arreris,\n  Par si q\u2019un autre en ait le pis:[90]\n  Sicome d\u2019un hom_m_e estoit cont\u00e9,\n  Qui de sa p_ro_pre volent\u00e9\n  Eslust d\u2019avoir l\u2019un oill host\u00e9,\n  Issint q\u2019uns autres ses amys\n  Ust ambedeux les oils crev\u00e9.\n  Trop fuist ce loign du charit\u00e9,\n    Au tiele gent, ce dist ly sages,\n  Qu\u2019ils ont leur joye des damages\n  Dont voient leur veisin grever;\n  Et d\u2019autre part deinz leur corages,\n  Quant ils font mesmes les oult_ra_ges\n  De mesfaire ou de mesparler,\n  En ce se faisont deliter.\n  Par quoy David en son psalter\n  Se plaignt des tieles rigolages,\n  Me moeve, lors de m\u2019encombrer\n  S\u2019esjoyeront com_m_e d\u2019avantages.\u2019\n    Ezechiel prophetiza\n  As filz Amon disant cela,\n  Que pour ce qu\u2019ils joyous estoiont\n  Sur le meschief as fils Juda,\n  Dieus d\u2019orient envoiera\n  Les gens qui leur destruieroiont\n  Si nettement, q_ue_ n\u2019y lerroiont\n  Leur no_u_n sur terre, ainz l\u2019osteroiont,\n  Pour ce fols sont qui se rejoyont\n  Sur l\u2019autry mal, et point ne voiont\n  Le mal qui puis leur avendra.\n    As ses disciples par un jour\n  Dieus dist, q\u2019en leur tristesce et plour\n  Ly mondes s\u2019esle\u00ebscera.\n  C\u2019estoit parole dur a lour,\n  Mais il dist puis, q_ue_ leur tristour\n  Et cil qui de leur doel pie\u00e7a\n  Se fist joyous, dolent serra,\n  Quant la tenebre exteriour\n  Soudainement luy surprendra,\n  U joye aucune ne verra,\n  Ainz infinit sont ly dolour.\n    Ce dist ly sage en general:\n  Quiconq_ue_ s\u2019esjo\u00fft du mal,\n  Serra du mal au fin not\u00e9\n  Du vengement judicial:\n  Car qui du mal font leur ris\u00e9e,\n  Leur lieu et paine est ordein\u00e9\n  En l\u2019infernale oscuret\u00e9,\n  Com_m_e l\u2019evangeile est tesmoignal,\n  U que ly dent sont grundill\u00e9\n  Et plour est indetermin\u00e9,\n  Sanz nul espoir memorial.\n    =La quarte file d\u2019Envie, q\u2019est dite Supplantacio_u_n.=\n    La quarte fille par droit no_u_n\n  Q\u2019aprent d\u2019Envie son mestier,\n  De controver occasio_u_n\n  Par faulse mediacio_u_n\n  Coment les gens doit supplanter,\n  Ou par priere ou par don_n_er:\n  Car pour soy mesmes avancer,\n  Du quel qu\u2019il soit condicio_u_n\n  N\u2019en voet aucun esp_ar_nier,\n  Que ne luy fait desavancer,\n    Car quiq_ue_ voet bargain avoir\n  Du terre ou du quiconq_ue_ avoir,\n  Et en bargaign mesure tent,\n  Quant Supplant le porra savoir,\n  Tantost ferra tout son povoir\n  A destourber que l\u2019autre enprent,\n  Et sur ce moult plus largement\n  Ferra son offre au paiement,\n  Pour l\u2019autri faire removoir\n  Il se damage p_ro_prement,\n  Dont son voisin doit meinz valoir.\n    Mais quant Supplant en co_ur_t royal\n  Voit autre plus especial\n  De luy en bon_n_e office estant,\n  Curtois devient et liberal,\n  Si don_n_e a ceaux qui sont menal,\n  Et vait au seignour blandisant,\n  Et entre ce vait compassant\n  Qu\u2019il pourra tenir au final\n  Ce que ly autres tint devant:\n  Ensi son p_ro_pre estat montant\n  Fait son voisin ruer aval.\n    Mais s\u2019en la seculere guise\n  Supplant se queinte et se desguise\n  D\u2019envie entre la laie gent,\n  Asses plus met de sa queintise\n  En ceaux qui sont de sainte eglise.\n  Qui garde au court de Rome en prent,[91]\n  L\u2019effect du fals supplantement\n  Veoir ove toute la mesprise;\n  Et puis avant com_m_unement\n  Tous ensuient l\u2019essamplement\n  De si tresauctentique aprise.\n    Mais au meschant qui pov_er_e esta\n  Envie ne se mellera,\n  Quant il n\u2019ad quoy dont supplant_er_\n  Et d\u2019autre part se tournera;\n  C\u2019est envers ceaux qui pier a pier\n  Vivont, es queux pourra trover\n  Richesce, honour, sens et poer;\n  Car de nature regnera\n  U plus des biens voit habonder:\n  Com_m_e plus voit autre en pris mont_er_,\n  Tant plus Supplant l\u2019enviera.\n    Supplant d\u2019envie trop se ploie\n  Si qu\u2019ils soiont de sa partie;\n  Sovent leur don_n_e riche proie\n  Et plus promet, et beal lo_ur_ proie\n  Q\u2019a son pourpos facent a\u00efe:\n  Ensi par sa procuracie,\n  Par son deceipte et par veisdye,\n  Et par despense du monoye\n  Aquiert office, honour, baillie,\n  Dont s\u2019esjo\u00fft du faulse envie,\n  Qant voit son prou q_ue_ l\u2019autre annoye.\n  Que mort, dolour, n\u2019autre lesure\n  D\u2019ascune chose q\u2019est foraine,\n  N\u2019est tant contraire a no nature\n  Com_m_e est qua_n_t l\u2019en p_ar_ conjecture\n  Fait q\u2019autri perde et mesmes gaine.\n  Mais ce q_ue_ chalt, quiq_ue_ s\u2019en plaigne,\n  Supplant sur l\u2019autry mal bargaine;\n  Mais tant le fait par coverture,\n  Qui poet savoir son ov_er_aigne,\n  Ain\u00e7ois qu\u2019il ait p_ar_fait sa cure.\n    Supplant no_u_npas les biens d\u2019autri\n  Tantsoulement attrait a luy,\n  Ainz les honours et dignet\u00e9s,\n  Dont voit les autres esbaudy.[92]\n  N\u2019ad cure q\u2019en soit arrery,[93]\n  Mais qu\u2019il soit mesmes avanc\u00e9s;\n  Pour ce se ploie de tous l\u00e9es,\n  De ce q\u2019un autre ert escharny:\n  Mais Aristole en ses decr\u00e9s\n  Dist certes, q\u2019entre les pecch\u00e9s\n  C\u2019est un des tous le plus failly.\n    Supplant endroit de sa vertu\n  Bien fait du Jacob Esa\u00fc,\n  Son p_ro_pre frere n\u2019esparnie.\n  David dist q_ue_ le filz de dieu,\n  Q\u2019estoit par fals Judas de\u00e7u,\n  Disant qu\u2019il supplant magnefie\n  Sur moy de sa tresfalse envie.\n  Mais au p_ar_fin Judas de\u00e7u\n  Estoit, car plain du deablerie\n  Par male mort perdi la vie,\n  Si ot la bo\u00eble espandu.\n    Supplant ad de sa nacio_u_n\n  Trois servantz: c\u2019est Ambicio_u_n,\n  Qui vait entour pour espier\n  Mais l\u2019autre est Circumvencio_u_n,\n  Cil sciet les causes p_ro_curer;\n  Q\u2019au paine nul se sciet garder\n  Que cils ne facent enginer\n  [Sidenote: =f. 23=]\n  Du false ymaginacio_u_n:\n  Ly tierce dont vous vuil parler\n  Confusio_u_n l\u2019o\u00ef nom_m_er,\n  Qui plus des autres est felo_u_n.\n    Ambicio_u_n c\u2019est ly currour\n  Par tout, u q\u2019om l\u2019envoiera:\n  Si est auci ly p_ro_curour\n  Des nobles courtz, qui tolt l\u2019ono_ur_\n  D\u2019autry, q\u2019a soy compilera.\n  D\u2019Ambicio_u_n p_ro_phetiza\n  Baruch, qui molt le mana\u00e7a,\n  Disant, le fin de son labour\n  En meschief se convertira;\n  Car c\u2019est droitz q\u2019autry ruera\n    De Circumvencio_u_n le rage,\n  Si com_m_e dist Salomon ly sage,\n  En les fols envious habite;\n  Qui sont de si tresfel corage,\n  Que ja p_ro_dhom_m_e en nul estage\n  Vuillent amer, ain\u00e7ois despite\n  Ont sa reso_u_n et contredite;\n  Car qua_n_t voiont qu\u2019il lo_ur_ endite\n  Contraire chose a leur usage,\n  Du fals compass, dont sanz merite\n  Ils l\u2019en ferront paine et damage.\n    Confusio_u_n c\u2019est ly darrein\n  Qui sert Supplanteme_n_t au mein;\n  Car cil ne laist jusq\u2019en la fin,\n  Tant com_m_e p_ro_dhom_m_e trove sein,\n  Il suit come bercelet au sein,\n  Pour luy ruer a son declin.\n  Ja nuls serra si bon cristin,\n  Si dieus ne soit de luy gardein.\n  Mais q\u2019ensi confont son voisin,\n  Doit bien savoir q_ue_ tiel engin\n  Serra puny come du vilein.\n    Confusion, dist Jeremie,\n  Est de si grande felonie,\n  Q\u2019il les labours du piere et miere,\n  Les berbis ove la vacherie,\n  Trestout du malvois dent d\u2019envie\n  N\u2019est chose qu\u2019il laist a derere,[94]\n  Ain\u00e7ois devoure et filz et frere\n  Ove tout cele autre p_ro_genie:\n  Car tant ad sa malice fiere,\n  N\u2019est tant prodhom_m_e, s\u2019il le fiere,\n  Qu\u2019il ne tresbusche en ceste vie.\n    Mais en le livre au sage truis,\n  Qu\u2019un tiels malvois serra destruis;\n  Qu\u2019il est escript que peccheour,\n  Par double voie ert confondus\n  Du supplant a son darrein jour:\n  Car Mort supplantera s\u2019onour\n  Du siecle, dont fuist supplantour,\n  Et puis serra du ciel exclus\n  Pour son pecch\u00e9 du fol errour:\n  Si l\u2019un est mal, l\u2019autre est peiour,\n  Car doublement serra confus.\n    =La quinte file d\u2019Envie, q\u2019est dite Fals semblant.=\n    D\u2019Envie encore une enviouse,\n  Naist, et le noun du Fals semblant[95]\n  Enporte, et est si perillouse,\n  Si trescoverte et enginouse,\n  Que quant trestout le remenant\n  Des files, dont j\u2019ay dit devant,\n  Mener le mal d\u2019envie avant\n  Faillont, yceste tricherouse\n  Le meine, siq_ue_ nul vivant\n  S\u2019en apar\u00e7oit, jusques atant\n    Cil q\u2019est du Fals semblant norry,\n  Plus asprement de\u00e7oit celuy\n  Vers qui plus porte compaignie;\n  Car come plus fait semblant d\u2019amy\n  Apertement, tant plus vous dy\n  Qu\u2019il ad covert sa tricherie.\n  Qui ceste file meine et guie,\n  Pour ce qu\u2019il plest a dame Envie,\n  Est sur les autres estably\n  De qui deceipte et felonie\n  Ont maint p_ro_dhom_m_e est\u00e9 trahy.\n    Du Fals semblant la bele chere\n  Odibles est et semble chiere;\n  Du bien parole en mal pensant,\n  La chose doulce fait amere,\n  L\u2019avant fait tourner en derere,\n  Si fait le blanc en noir muant:\n  Trop est son oignt au fin poigna_n_t,\n  Et en plourant rit la trichere.\n  Ostour en penne de phesant,\n  Ne poet faillir en mal fesant\n  Que sa malice au fin ne piere.\n    Ce dist Tulles, qu\u2019il n\u2019est dolour\n  D\u2019aucun tort fait, qui soit peiour,\n  Com_m_e est quant l\u2019en deceipte pense\n  Par coverture interiour,\n  Et par semblant exteriour\n  Ce parust bien d\u2019experience,\n  Quant Judas fist la rev_er_ence\n  Baisant la bouche al salveour;\n  C\u2019estoit d\u2019amour bon_n_e evidence\n  Dehors, mais deinz sa conscience\n  Ly semblant fuist d\u2019un autre tour.\n    Pour Fals semblant a droit servir,\n  Sa miere Envie ad fait venir\n  Bilingues, q\u2019ad en une teste\n  N\u2019est qui s\u2019en poet contretenir,\n  Tant ad coverte sa tempeste;\n  Car d\u2019une langue piert honeste\n  Al oill, que tout du joye et feste\n  Parolt, mais l\u2019autre en soy tapir\n  Fait sa malice deshoneste,\n  Dont plus q\u2019escorpio_u_n agreste\n  Fait sa pointure au fin sentir.\n    Du double langue la parole\n  Mais tant est dur, ce dist ly sage,\n  Que tresp_ar_my le ventre vole\n  Au cuer, dont maint p_ro_dhom_m_e affole,\n  Ain\u00e7ois qu\u2019ils scievont son langage.\n  Ses ris q\u2019om voit du l\u00e9e visage\n  Sont mixt de doel deinz le corage,\n  Dont puis les innocens tribole:\n  A celle urtie q\u2019est salvage\n  Resemble, que gist en l\u2019ombrage\n    Plus q_ue_ nul oile par semblant\n  Sont mol ly dit du Fals semblant,\n  Solonc David, mais po_ur_ voirdire\n  Ils sont come dart redd et trenchant.\n  Tiel envious de son vivant\n  Est monstre horrible pour descrire:\n  Face ad d\u2019un hom_m_e, qui le mire,\n  Mais du serpent la coue tire\n  Ove l\u2019aiguilo_u_n dont vait poigna_n_t;\n  Que nul triacle poet suffire\n  Garir le mal au languisant.\n    Ce dist Sidrac, que doulcement\n  Le harpe son_n_e, et nequedent\n  La langue mole au losengour,\n  Quant faire en voet deceivement,[96]\n  Son_n_e asses plus deliement\n  A celuy q\u2019en est auditour.\n  Ly sages dist, que blandisour\n  Est un droit las al innocent,\n  Dont sont attrap\u00e9 ly plusour:\n  Quant l\u2019en meulx quide avoir hono_ur_,\n  De sa parole plus y ment.\n    Du Fals semblant om poet escrire,\n  Qu\u2019il est semblable pour descrire\n  Au Mirre, q_ue_ du bon odour\n  Delite et au gouster enpire;\n  Car l\u2019en ne trove en nul empire\n  Que d\u2019amertume soit peiour:\n  Ensi du traitre losengour\n  Molt sont plesant au dame et sire\n  Les ditz, mais puis au chief de tour\n  Luy fait convertont en dolour,\n  Dont p_ar_devant les faisoit rire.\n    Qui les oisealx de\u00e7oit et prent\n  Moult les frestelle gaiement,\n  Dont en ses reetz les porra traire;\n  Ses reetz, quant il plus belement\n  Parole pour les gens desfaire.\n  He, vice al oill tant debon_n_aire,\n  Tu as du joye le viaire,\n  Et le penser come mort dolent:\n  Tu es la reule de contraire,\n  Le beau solail q\u2019en toy s\u2019esclaire\n  Par toy s\u2019esclipse trop sovent.\n    Ly sages dist q_ue_ nuls s\u2019affie\n  Parole, siq_ue_ nuls l\u2019entent;\n  Car tiel a dieu ne plerra mie,\n  Si est odible en ceste vie\n  Et pert les graces du p_re_sent.\n  [Sidenote: =f. 24=]\n  Maldit soiont tout tiele gent,\n  Ce dist ly sages ensement;\n  Et ly p_ro_phete auci dieu prie,\n  Qu\u2019il p_er_de et mette a son to_ur_ment\n  La langue que si doublement\n    Dieus par Baruch nous dist cela:\n  \u2018Way soit a l\u2019om_m_e et way serra,\n  Qui don_n_e a boire a son amy,\n  Le quel du fiel se mellera,\n  Dont puis qua_n_t l\u2019autre enyvrera,\n  Sa nuet\u00e9e verra parmy;\n  Que despuillez et escharny\n  De ce serra plus malbailly,\n  Dont il sa gloire plus quida.\u2019\n  Si du fiel ne soit myparty,\n  Jam_m_ais parole ne dirra.\n    David demande en son psalter,\n  Q\u2019est ce que l\u2019en pourra don_n_er\n  Au langue double en resemblance:\n  Si dist q\u2019om le doit resembler\n  A la saiette agu d\u2019acier,\n  Que du main forte vole et lance;\n  Dont riens poet avoir contrestance,\n  Le corps en qui la fait lancer:\n  Ensi ou plus sanz arestance\n  Ly langue double en sa p_ar_lance\n  Plusours en fait desavancer.[97]\n    Auci David nous essamplant\n  La langue double est resemblant\n  Au vif carbon de feu q\u2019espart;\n  Qui bruit soy mesmes tout ava_n_t,\n  Et sur les autrez puis s\u2019espant,\n  Car langue double de sa part\n  Plus q_ue_ carbon enflam_m_e et art\n  Ceulx q\u2019env_er_s luy sont enclinant;\n  Mais pource q\u2019ensi se depart\n  De dieu, au fin avra le hart\n  De l\u2019enfernale paine ardant.\n    Les mals du double lange ensi\n  Descrist ly sages, que par luy\n  Sont gens paisibles p_er_turbez,\n  Et les cit\u00e9s mur\u00e9s auci\n  Destruit, et les vertus ruez\n  Du poeple, et les plus fortz tuez:[98]\n  Tant fait par ses soubtilit\u00e9s,\n  Que nuls en poet estre garny.\n  De les tresclieres matin\u00e9es\n  Trop fait obscures les vespr\u00e9es;\n  C\u2019est cil qui n\u2019est ne la ne cy.\n    Au langue double en malvoist\u00e9\n  Qui Falspenser om est nom_m_ant:\n  L\u2019un est a l\u2019autre tant secr\u00e9,\n  Que l\u2019un sanz l\u2019autre en nul degr\u00e9\n  Voet dire ou faire tant ne quant.\n  Ly tiers y est, q\u2019en leur garant\n  Sovente fois se met avant;\n  Cil par droit no_u_n est appell\u00e9e\n  Dissimulacioun, qui tant\n  Sciet les faintises de truant,\n    Cist trois se sont d\u2019un colour teint,\n  Et par ces trois furont ateint\n  Ly frere q\u2019ont Josep de\u00e7u:\n  Trop fuist leur cuer d\u2019envie peint,\n  Qua_n_t ont ensi leur frere enpeint\n  En la cisterne et puis vendu:\n  Mais Job, q\u2019estoit l\u2019amy de dieu,\n  Dist que penser de mal estru\n  Dieu le destruit, q\u2019au fin ne meint.\n  Josep fuist sur Egipte eslieu,[99]\n  Quant tous si frere sont destreint.\n    Des tous pecch\u00e9s qui sont da_m_pnable\n  Ly fals pensiers est con_n_estable\n  En l\u2019avantgarde au Sathanas,\n  Et fait que l\u2019alme en est menable[100]\n  Ove mainte vice abhominable\n  Encontre dieu; mais tu orras\n  Com_m_e ly p_ro_phete Micheas\n  Du chose q\u2019est descovenable\u2019:\n  Et David dist, s\u2019ensi le fras,\n  Des tes pensers tu descherras,\n  Solonc q_ue_ tu en es coupable.\n    Par Jeremie dieu divise\n  Le vengement, q\u2019en aspre guise\n  Au malpenser envoiera,\n  Q\u2019est d\u2019indignacio_u_n esprise\n  Com_m_e fieu, q_ue_ jam_m_ais pour l\u2019enprise\n  Car com_m_e ly cuers d\u2019envie esta\n  Toutdis ardant, ensi serra\n  Du Falspenser la paine assisse.\n  Trop pourra penser a cela\n  Qui soy coupable en sentira,[101]\n  Quant fin n\u2019ara de sa juise.\n    =La discripc_i_o_u_n d\u2019Envie p_ro_prement.=\n    D\u2019Envie ce sont ly mestier:\n  Son proesme a detrahir p_ri_mer,\n  Et s\u2019esjo\u00ffr de l\u2019autry mals,\n  De ses voisins, queux supplanter\n  Ses paines met et ses travals;\n  Et par semblant q\u2019est feint et fals\n  Se fait secr\u00e9 d\u2019autry consals,\n  Et puis le fait ap_er_ticer,\n  Dont les meschines et vassals,\n  As queux se fist amys corals,\n  Fait en la fin deshonorer.\n    Uns clers d\u2019Envie ensi com_m_ente,\n  Que plus resemble a son fals piere:\n  Car nuyt ne jour son cuer n\u2019alente\n  Sur l\u2019autry mal, ainz atalente\n  Tout autry bien mettre a derere:[102]\n  C\u2019est du malice la marchiere;\n  C\u2019est le challou deinz la perriere,[103]\n  Qui porte fieu deinz son entente;\n  C\u2019est le rasour qui nous fait rere\n  La barbe contre poil arere,\n    C\u2019est celle urtie mal poignant,\n  Que d\u2019amertume vait bruillant\n  La rose qui luy est voisine;\n  C\u2019est ly serpens toutdis veillant,\n  Q\u2019en l\u2019ille Colcos fuist gardant\n  Le toison d\u2019orr, dont par covine,\n  Q\u2019en fist Medea la meschine,[104]\n  Jason de sa prouesce fine\n  Portoit grant pris en conquestant\n  He, false Envie malvoisine,\n  Com_m_e tu par tout es malvuillant!\n    Envie est cil dragon mortiel,\n  Ove qui l\u2019archangre seint Michel,\n  Sicom_m_e l\u2019apocalips devise,\n  Se combatist, pour ce q\u2019en oel\n  L\u2019amour accusoit fraternel,\n  Et volt p_er_vertir en sa guise;\n  Mais dieu en ad vengance prise[105]\n  Qui le dragon malvois et viel\n  Venquist tanq\u2019au recreandise,\n  Et luy ruoit del halte assisse\n  Bass en enfern p_er_petuel.\n    Envie d\u2019om_m_e reson_n_able\n  De son venym est resemblable\n  Au Basilisque en sa figure;\n  Q\u2019est uns serpens espoentable,\n  Sur toutes bestes plus nuisable,\n  Du fuil et herbe la verdure:\n  En tous les lieus u qu\u2019il demure\n  Riens est qui soit fructefiable.\n  Ensi d\u2019Envie la sufflure,\n  Honour, bont\u00e9, sen et mesure\n  De ses voisins fait descheable.\n    Envie par especial\n  Sur tous mals est desnatural,\n  Car si trestout ussetz don_n_\u00e9,\n  A l\u2019envious, cil au final\n  Du mal t\u2019ara reguerdon_n_\u00e9.\n  He, envious cuer malur\u00e9,\n  Ne scies com_m_e dieus t\u2019ad com_m_and\u00e9\n  D\u2019amer ton anemy mortal?\n  Et tu ton bon amy en h\u00e9e\n  Sanz cause tiens trestout du gr\u00e9e.\n  Respon, pour quoy tu fais si mal.\n    Sicom_m_e du lepre est desform\u00e9\n  Ensi de l\u2019alme la figure\n  Envie fait desfigur\u00e9.\n  Ly sages l\u2019ad bien tesmoign\u00e9,\n  Q\u2019Envie fait la purreture\n  Des oss a celuy qui l\u2019endure.\n  He, vice, com_m_e p_er_es oscure!\n  Tu as ce deinz le cuer musc\u00e9,\n  Dont le corage est en ardure,\n  Que nuyt et jour a demesure,\n    Dedeinz la bible ensi je lis,\n  Q\u2019om solt la lepre gent jadis\n  De la Cit\u00e9 forainement\n  Faire habiter es lieus sultis:\n  Mais pleust a dieu et seint Denys,\n  [Sidenote: =f. 25=]\n  Que l\u2019en feist ore tielement\n  De l\u2019enviouse male gent;\n  Siqu\u2019ils fuissent souleinement\n  Enhabit\u00e9 loign du pa\u00efs.\n  Mais no_u_n d\u2019Envie aucunement;\n  Ensi valt l\u2019un de l\u2019autre pis.\n    En ces trois poins Roy Salomon\n  D\u2019Envie fait descripcio_u_n,\n  Disant q\u2019Envie ad l\u2019oill malvois,\n  Et bouche de detraccio_u_n,\n  Ove pi\u00e9 de diffamacio_u_n:\n  N\u2019est pas sanz vice q\u2019ad ces trois.\n  Qui list jadis de les fortz Rois\n  Sur tous tourmens ly plus felo_u_n,[106]\n  Dont cil tirant furont destrois,\n  C\u2019estoit Envie ove le surcrois,\n  Com_m_e dist Orace en sa le\u00e7o_u_n.\n    Ly mons Ethna, quele art toutdiz,\n  Nulle autre chose du paiis\n  Forsq_ue_ soy mesmes poet ardoir;\n  Ensi q\u2019Envie tient ou pis,\n  En sentira deinz soy le pis.[107]\n  Ly philesophre, et dist pour voir\n  Q\u2019envie asses plus fait doloir\n  Son portour, qui la tient saisis,\n  Que l\u2019autre contre qui movoir\n  Se fait, car l\u2019un matin et soir\n  La sente, et l\u2019autre en est guaris.[108]\n    Au maladie q\u2019est nom_m_\u00e9\n  Ethike Envie est compar\u00e9.\n  C\u2019est un desnaturel ardour,\n  De son chalour demesur\u00e9\n  Arst com_m_e ly fieus dedeinz le four;\n  Dont ensechist du jour en jour\n  Le cuer ove tout l\u2019interiour,\n  Que dieus en l\u2019alme avoit pos\u00e9;\n  Siqu\u2019il n\u2019y laist du bon amour\n  Neis une goute de liquour,\n  Dont charit\u00e9 soit arous\u00e9e.\n    Envie ensur tout autre vice\n  Sicom_m_e ly sages la repute,\n  Envie est celle peccatrice,\n  Qes nobles courtz de son office\n  Demoert et est com_m_une pute.\n  A les plus sages plus despute,[109]\n  A les plus fortz plus fait salute,[110]\n  Et as plus riches d\u2019avarice\n  Plus fait Envie sa poursute:\n  A son povoir sovent transmute\n    Uns clers en son escript difine\n  Disant: \u2018N\u2019est cil qui tant encline\n  Au deable sicom_m_e fait Envie;\n  La quelle a sa primere orine\n  En paradis fist la ruine,\n  Dont abeissa la n_ost_re vie.\u2019\n  He, quel aguait, quele enva\u00efe\n  Nous faisoit lors de sa boidie,\n  Q\u2019elle ot musc\u00e9 deinz sa peytrine!\n  En tous pai\u00efs la gent escrie\n  Que trop endure sa covine.\n    =De les cink files de Ire, des queles la primere ad no_u_n\n    Malencolie.=\n    Si plus avant vous doie dire\n  Des filles qui se naiscont d\u2019Ire,\n  Cynk en y ad trop malur\u00e9s,[111]\n  L\u2019une est malvoise et l\u2019autre est pire:\n  Way, pourra dire cel Empire,\n  U que se serront mari\u00e9s:\n  Car plus p_er_sont desmesur\u00e9s\n  Que nulle langue poet descrire.\n  Peas, concordance et unit\u00e9s\n  Ont sur tous autres desfi\u00e9s,\n  Et plus les faisont a despire.\n    La primere est Malencolie,\n  C\u2019est une file trop hastie,\n  Que se corouce du legier\n  Pour un soul mot, si nuls le die,\n  Voir d\u2019une paile ou d\u2019une mye\n  Cil qui le voet acompaigner,\n  Souffrir l\u2019estoet sanz repleder,\n  O tout laisser sa compaignie:\n  Ne valt reso_u_n pour l\u2019attemprer,\n  Car l\u2019ire sourt deinz son penser\n  Com_m_e du fontaine la buillie.\n    Quant ceste fille prent seignour,\n  Qui plus pres est son servitour,[112]\n  En aese au paine vivera;\n  Ainz chier compiert le grant irro_ur_                             3880\n  De luy, qui maintes fois le jour\n  Pour poy du riens l\u2019avilera.\n  Sovent sa maiso_u_n troublera,\n  Ses officers remuera:\n  Sa fem_m_e n\u2019ert pas sanz dolour,\n  Car ja si bon_n_e ne serra,\n  Com_m_e plus d\u2019amer se penera,\n  Tant meinz avra son bon amo_ur_.\n    Malencolie en ire flote\n  Car pour le temps q_ue_ l\u2019ire dure\n  Ne luy plerra chan\u00e7on ne note:\n  Si tu bien dis, le mal en note,\n  Si tu voes chald, il voet freidure,\n  Quant tu te hastes, il demure,\n  Ore est dessoutz, ore est dessure,\n  Ore hiet et ore d\u2019amour assote,\n  Ore voet, no_u_n voet; car sa mesure\n  Plus est movable de nature\n    Malencolie en son bourdant\n  Se melle ensi com_m_e combatant,\n  Car ire et jeu tient tout d\u2019un pris:\n  Quiq_ue_ s\u2019en vait esp_ar_niant,\n  S\u2019il poet venir a son devant,\n  Il fait a son povoir le pis.\n  Ne sont pas sanz corous ses ris,\n  Non sont sanz maltalent ses dis,\n  Petit dura son beau semblant;\n  Sovent enbronchera le vis;\n  Plus est divers que nul enfant.\n    A son fils ce dist Salomon,\n  Q\u2019en son hostell ne soit leo_u_n\n  En subvertant de sa moleste[113]\n  Et sa familie et sa maiso_u_n:\n  Mais reule essample ne reso_u_n\n  Le Malencolien n\u2019areste,\n  N\u2019ad cure de maniere hon_n_este,\n  A son corous quiert encheso_u_n;\n  Quar qua_n_t ly vers to_ur_ne en sa teste,\n  Lors brait et crie et se tempeste\n  Si com_m_e du meer l\u2019estorbillo_u_n.\n    Ly sages dist, \u2018Com_m_e la Cit\u00e9\n  Quelle est overte et desmur\u00e9e,\n  Ensi celuy qui s\u2019espirit\n  N\u2019ad de ce vice refren\u00e9.\u2019\n  Car l\u2019un et l\u2019autre en un degr\u00e9\n  L\u2019une est tost pris sanz contredit,\n  Et l\u2019autre, com_m_e ly sages dist,\n  Sicom_m_e vaisseal q\u2019est debrus\u00e9\n  Le cuer ad rout par si mal plit,\n  Qu\u2019il sapience en fait ne dit\n  Ne poet garder en salvet\u00e9.\n    Et ly p_ro_phetes dist auci,\n  Que le corage de celluy\n  Q\u2019ad ceste vice, en flam_m_e attent\n  S\u2019eschalfe, sanz ce q\u2019ascuny\n  Le touche ou grieve ascunement:\n  Mais deinz son cuer tout p_ro_prement\n  Tieux fantasies d\u2019ire aprent,\n  Dont souffre les hach\u00e9es ensi\n  Si com_m_e fem_m_e a l\u2019enfantement:\n  C\u2019est un mervaille qu\u2019il ne fent\n  Del ire dont est repleny.\n    Malencolie a sa despense\n  Deux vices ove soy retenu;\n  Ly uns de deux a no_u_n Offense,\n  Et l\u2019autre ad no_u_n Inpacience.\n  Offense est plus chald que le fu,[114]\n  Pour poy ou nient d\u2019ire est com_m_u,\n  N\u2019ad si priv\u00e9 dont soit conu,\n  Tant est soudain ce q\u2019il enpense;\n  Car moult sovent par ton salu\n  Et ton bon dit il t\u2019ad rendu\n    L\u2019Inpacient envers trestous\n  Est fel et trop contrarious;\n  Car l\u2019autry dit au paine prise,\n  Et en response est despitous,\n  Soudain et malencolious,\n  Que point ne souffre aucune aprise.\n  Trop est un tiel de sa mesprise\n  Au pacient paine et reprise,\n  Qu\u2019il du folie est desirrous\n  Car ainz q\u2019estouppe soit esprise\n  Del fieu, cil esprent de corous.\n    Inpatience s\u2019est guarnie\n  De deux servantz en compaignie;\n  Dont l\u2019un est Irritacio_u_n,\n  [Sidenote: =f. 26=]\n  C\u2019est ly pecch\u00e9s que dieus desfie;\n  Come Mo\u00ffses en p_ro_phecie\n  Au poeple hebreu fist sa le\u00e7o_u_n,\n  Quant firont leur p_ro_cessio_u_n\n  Disant que ce leur ert partie\n  En cause de destruccio_u_n;\n  Et puis fuist dist, sicom_m_e liso_u_n,\n  D\u2019Ezechiel et Jeremie.\n    Mais Provocacio_u_n d\u2019irrour\n  Est ly seconde servitour;\n  Car d\u2019ire dont son cuer esprent\n  Tiele estencelle vole entour,\n  Dont il provoce en sa chalour\n  De corous et descordement:\n  Et tant y monte que sovent\n  Encontre dieu vait la folour;\n  Dont se revenge irrousement\n  De l\u2019un et l\u2019autre ensemblement,\n  Sicome tesmoignont ly auctour.\n    Baruch, qui saint p_ro_phete estoit,\n  Au poeple d\u2019Israel disoit,\n  Pource q\u2019en ire ont p_ro_voc\u00e9\n  Et com_m_e caitifs les bailleroit\n  A ceulx qui les tienont en h\u00e9e:\n  Sovent auci pour ce pecch\u00e9\n  Vers Babiloigne et Niniv\u00e9\n  Dieus asprement se corou\u00e7oit.\n  Trop est ce vice malsen\u00e9,\n  Que fait que dieus est corouc\u00e9\n  Et le p_ro_voce a ce qu\u2019il soit.\n    C\u2019est ly pecch\u00e9s fol et salvage,\n  Luy vient du perte ou de lesure,\n  Tantost come forsen\u00e9 s\u2019esrage,\n  Dont dieu reneye et desparage,\n  Que pour le temps q_ue_ l\u2019ire endure\n  Ne sciet q\u2019est dieu, tant p_er_est dure;\n  N\u2019y ad serment q\u2019a lors ne jure,\n  Dont dieu p_ro_voce en son oultrage:\n  Trop est vilaine creature,\n  Qui laist son dieu pour aventure\n    Par le p_ro_phete qui psalmoie\n  Dieus dist, \u2018Cil poeples q_ue_ j\u2019amoye\n  M\u2019ont p_ro_voc\u00e9 vilainement,\n  En ce que je leur dieu ne soie;\n  Dont je par mesme celle voie,\n  En ce qu\u2019ils ne sont pas ma gent,\n  Provoceray leur nuysement,\n  Et com_m_e cils q\u2019ont fait folement,\n  Leur tariance faire en doie:[115]\n  Que soie leur, tout tielement\n  Ne vuil je point q\u2019ils soiont moye.\u2019\n    Par ce que vous ay dit dessus,\n  Fols est a qui ce n\u2019est conus\n  Que bon est q\u2019om Malencolie\n  Eschive, par qui les vertus\n  Come pour le temps sont confondus,\n  Par qui reso_u_n se mortefie\n  Et tourne en la forsenerie,\n  Les bon_n_es gens sont esperdus,\n  Par qui maint hom en ceste vie\n  Soy mesme et puis son dieu oublie,\n  Dont en la fin serra perdus.\n    =La seconde file de Ire, c\u2019est Ten\u00e7o_u_n.=\n    La file d\u2019Ire q\u2019est seconde\n  Sa langue affile et sa faconde\n  D\u2019estrif et de contencio_u_n:\n  Ne parle point com_m_e chose monde,\n  Ainz par tencer tous ceux du monde\n  Com_m_e plus l\u2019en fait defencio_u_n,\n  Tant plus est plain d\u2019offencio_u_n;\n  Sa langue n\u2019en sciet garder bonde,\n  Ainz crie sanz descencio_u_n\n  Plain d\u2019ire et de dissencio_u_n,\n  Dont environ luy lieus redonde.\n    C\u2019est grant mervaile au tele peine\n  Coment luy vient si longe aleine,\n  Que sans mesure brait et tence;\n  Pour une soule la douszeine\n  Rent des paroles par sentence.\n  Si tout le siecle en sa presence\n  Volt contreplaider sa science,\n  N\u2019en taiseroit de la semeine;\n  Ainz tout le pis q_ue_ sciet ou pense\n  Par contumelie et par offence\n  Encontre tous respont souleine.\n    Iceste fille en p_ro_pre no_u_n\n  Quelle en parlant nully respite,\n  Seigneur, voisin, ne compaigno_u_n,\n  Mais pource q\u2019elle est si felo_u_n,\n  Au debles est amie eslite.\n  Qui juste luy du pres habite,\n  Doit bien savoir ce q\u2019elle endite\n  N\u2019est pas l\u2019aprise de Cato_u_n;\n  Car quanq_ue_ l\u2019ire au cuer excite,\n  Sa langue est preste et le recite,\n    Vers son amy Ten\u00e7on diverse,\n  Quant le consail apert reherse\n  Q\u2019a luy conta secretement:\n  Tant com_m_e plus sciet q\u2019al autre adv_er_se,\n  S\u2019irrouse langue q\u2019est p_er_verse\n  Plus le reconte ap_er_tement.\n  He, dieus, come il desaese attent\n  Qui ceste file espouse et prent;\n  Car en tous poins ele est trav_er_se,\n  Qui faire en poet dep_ar_tement,[116]\n  Fols est q\u2019ensemble ove luy conv_er_se.\n    Cil q\u2019unqes tencer ne savoit,\n  Tout plainement de ce porroit\n  Du male fem_m_e avoir aprise,\n  Quant vers son mary tenceroit:\n  Car viene quanq_ue_ venir doit,\n  N\u2019en lerra, quant elle est esprise,\n  D\u2019un membre en autre le despise,\n  Un soul mot ne desporteroit;\n  Car ce tendroit recreandise,\n  En ten\u00e7ant p_er_dre sa franchise,\n  Q\u2019elle est serpente en son endroit.\n    Ja ne poet estre tant batue\n  Ten\u00e7on, par quoy serra rendue\n  Darreinement que ne parole\n  Si halt que bien ert entendue,\n  D\u2019ov_er_te goule et estendue.[117]\n  Bien fuist si tiele russinole,\n  Sanz encager au vent q_ue_ vole,\n  Serroit p_ar_my le bek pendue;\n  Car l\u2019en ne trove nulle escole,\n  Baston ne verge ne gaiole,\n  Qe poet tenir sa lange en mue.\n    Trois choses sont, ce dist ly sage,\n  Que l\u2019om_m_e boutent du cotage\n  Par fine force et par destresce:\n  Mais plus encore fait le rage\n  Du male fem_m_e tenceresse.\n  De converser ove tiele hostesse\n  Meulx valt serpente felonesse\n  Et en desert et en boscage;\n  Car l\u2019une ove charme l\u2019en compesce,\n  Mais l\u2019autre nuyt et jour ne cesse,\n  Ainz est sanz nul repos salvage.\n    Depar dieus a la male gent\n  \u2018Pour faire v_ost_re affliccio_u_n\n  J\u2019envoieray ytiel serpent,\n  As queux aucun enchantement\n  Ne poet valoir, tant sont felo_u_n.\u2019\n  Ce sont cil en compariso_u_n\n  Q\u2019ont male fem_m_e a compaigno_u_n,\n  As quelles nul chastiement\n  Ou du priere ou du basto_u_n\n  Les pourra mener a reso_u_n,\n    Cest un dit du p_ro_verbiour,\n  Qe des tous chiefs n\u2019est chief peiour\n  De la serpente; et tout ensi\n  Des toutes ires n\u2019est irrour\n  Pis que du fem_m_e ove sa clamo_ur_,\n  Quant tence: car ly sage auci\n  Ce dist, que deinz le cuer de luy\n  Folie buylle tresp_ar_my\n  Com_m_e du fontaine la liquour.\n  Trop mette en doubte le mary,\n  S\u2019il ad forsfait, de perdre honour.\n    Ten\u00e7on, q\u2019a nul amy desporte,\n  Son cuer enmy sa bouche porte;\n  Ce dist ly sage en son aprise:\n  Car qanq\u2019 en son corage porte\n  Laist isser par l\u2019overte porte,\n  Que de l\u2019o\u00efr c\u2019est un juise.\n  Senec auci Ten\u00e7on divise\n  Dont ert jam_m_ais la flam_m_e morte;\n  Car toute l\u2019eaue de Tamise,\n  Neisq_ue_ Geronde y serroit mise,\n  N\u2019en poet valoir, tant p_er_est forte.\n    Ten\u00e7on, que toutdis est contraire,\n  De sa nature en fin repaire\n  [Sidenote: =f. 27=]\n  En bouche au fem_m_e malur\u00e9e.\n  Danz Socrates de tiel affaire\n  Senti quoy fem_m_e en savoit faire;[118]\n  Et il se taist trestout du gr\u00e9e,\n  Lors monta l\u2019ire et fuist doubl\u00e9,\n  Dont il ot muill\u00e9 le viaire\n  D\u2019un pot plain d\u2019eaue q\u2019ot vers\u00e9e\n  Dessur sa teste et debris\u00e9e:\n  Trop fuist tiel hom_m_e debon_n_aire.\n    Car sanz soy plaindre ascuneme_n_t,\n  Ou sanz en prendre vengement,[119]\n  Dist, \u2018Ore au primes puiss ve\u00efr\n  M\u2019ad fait le cours du firmame_n_t;\n  Car pluvie doit le vent su\u00efr:\n  Primer me fist le vent sentir\n  De sa ten\u00e7on, dont a souffrir\n  M\u2019estoet celle eaue.\u2019 Et nequedent\n  Qui ceste essample voet tenir\n  Avise soy; car sans mentir\n  Ja ne serray si pacient.\n    Ly sage dist que par l\u2019esp\u00e9e\n  Mais no_u_npas tantz, sicom_m_e disoit,\n  Com_m_e sont p_ar_ lange envenim\u00e9e:\n  Si dist q_ue_ molt est benur\u00e9\n  Q\u2019est loign du lange si maloit,\n  Ne parmy l\u2019ire s\u2019en passoit,\n  Ne q\u2019en tieu jug jam_m_ais trahoit,\n  N\u2019en tieux liens ne s\u2019est li\u00e9e,\n  Qe sont, ce dist, en leur endroit\n  Asses plus durr q\u2019acier ne soit,\n    Si dist auci que le morir\n  De Ten\u00e7o_u_n plus q\u2019enfern ha\u00efr\n  L\u2019en doit, dont puis il te consaile,\n  Q\u2019ain\u00e7ois que tiele lange o\u00efr\n  Tu dois l\u2019espines desfouir\n  Pour haie en faire et estoupaile[121]\n  P_ar_my l\u2019overt de ton oraille,\n  Qe tu n\u2019escoultes le mervaille:\n  Car sa lesure om doit fu\u00efr\n  Com_m_e du leon qui l\u2019om_m_e assaille;\n  Dont l\u2019en garist et fait perir.\n    Saint Jaques ce fait tesmoigner,\n  Que de nature om poet danter\n  Toute autre beste que l\u2019en prent;\n  Mais male lange du tencer\n  N\u2019est cil qui sciet engin trover\n  De luy danter aucunement.\n  Car c\u2019est la goufre plain du vent,\n  Depar dieus faisoit manacer,\n  Disant qu\u2019il leur enmy le dent\n  En volt ferir si roidement,[122]\n  Que plus que feu doit eschaulfer.\n    Saint Augustins le nous enseigne,\n  Que de trestous n\u2019est overeigne\n  Qui tant s\u2019acorde et est semblable\n  As oevres queux ly deable meine,\n  Sicom_m_e Ten\u00e7o_u_n de la vileine.\n  Mais pour ce q\u2019elle est tant nuysable\n  Ly malvois angre espoentable\n  Doit contre luy porter l\u2019enseigne:\n  Car nuls fors luy n\u2019est defensable\n  A souffrir, quant elle est ten\u00e7able,\n  Le cop de sa tresforte aleine.\n    Ly saint p_ro_phete Zacharie\n  Par demonstrance en p_ro_phecie\n  Vist une fem_m_e en l\u2019air seant\n  De verre, et ot en compaignie\n  Deux fem_m_es que la vont portant.\n  Si ot a no_u_n par droit nom_m_ant,\n  Ensi com_m_e l\u2019angre fuist disant,\n  Iniquit\u00e9 du tencerie;\n  Q\u2019estoit port\u00e9 en terre avant\n  As mals pour estre y conversant,\n  Com_m_e leur espouse et leur amie.\n    De les deux fem_m_es q\u2019ont port\u00e9\n  Essample avons en terre yci.\n  Chascune est d\u2019autre support\u00e9e,\n  Quant tencer voet en son degr\u00e9\n  De sa malice ove son mary;\n  Car lors s\u2019assemblont tout au cry\n  Com_m_e chat salvage, et tout ensi\n  Vienont rampant du main et pi\u00e9.\n  Du tenceresse a tant vous dy;\n  Mais qui bon_n_e ad, bien est a luy,[123]\n    Le pot du verre est frel et tendre\n  Et de legier om le poet fendre,\n  Mais lors s\u2019espant q_ue_ deinz y a;\n  Auci legier sont pour offendre\n  Les fem_m_es, que nuls poet defendre\n  Que tout ne vole cy et la\n  Leur ten\u00e7o_u_n que plus grevera.\n  Sur tieles fem_m_es escherra\n  La sort du males gens, q_ue_ prendre\n  Pourront, mais dire way porra\n  Cil qui covient tieu paine ap_re_ndre.\n    Rampone ove Ten\u00e7o_u_n sa cousine\n  Demoert toutdis et est voisine,\n  Que porte langue envenim\u00e9\n  Plus q_ue_ n\u2019est langue serpentine;\n  Si ad toutdis plain la pectrine\n  D\u2019eisil et feel entremell\u00e9;\n  Dont si par toy serra touch\u00e9,\n  Car de sa bouche, q\u2019est canine,\n  Abaiera la malvoist\u00e9\n  De toy et de ton parent\u00e9,\n  N\u2019est mal q\u2019a lors ne te destine.\n    Car Ten\u00e7on q\u2019est deinz son entente\n  Naufr\u00e9 d\u2019irrour porte une tente,\n  Q\u2019est du rampone, au cuer p_ar_my;\n  Mais par la bouche se destente,\n  Et lors au tout plus large extente\n  Car toutdis a son destenter\n  Esclandre y est ove Desfamer,\n  Qui font la plaie si pulente,\n  Que si l\u2019en n\u2019ait un triacler\n  Pour les enfleures allegger,\n  Mortz est qui la puour en sente.[124]\n    Ten\u00e7on auci n\u2019est pas guarie\n  Du celle irrouse maladie,\n  Q\u2019est dite Inquietacio_u_n:\n  Que sanz repos le cuer detrie\n  Et du venim mortal felo_u_n\n  Est plain, siq_ue_ soy mesmes no_u_n,\n  Ne son voisin ne compaigno_u_n\n  Laist reposer, maisq\u2019om l\u2019occie.\n  Qui presde luy maint enviro_u_n,\n  Se guart sicome d\u2019escorpio_u_n,\n  S\u2019il voet mener paisible vie.\n    Mais come Ten\u00e7on dont l\u2019en se pleint\n  Entre les hom_m_es mals ensi\n  Maint contumelie irrous atteint,\n  Dont pacience est trop constreint:\n  Car Salomon, com_m_e je vous dy,\n  Dist, plus legier est au demy\n  Porter grant fes que soul celuy\n  Q\u2019ad cuer du contumelie enpeint:\n  Car il ad d\u2019ire forsbany\n  Toute quiete loign de luy,\n    Ly sages dist que ceste vice\n  Doit ly mals oms de sa malice\n  Tout p_ro_prement enheriter:\n  Mais way dirront en son service\n  Son fils, sa fem_m_e et sa norrice,\n  Et chascun q\u2019est son officer;\n  Car sanz desport les fait tencer.\n  Semblable est au salvage mer,\n  Quant la tempeste plus l\u2019entice,\n  Q\u2019en tiel orage doit sigler,\n  Merveilles est s\u2019il n\u2019en perisse.\n    =La tierce file de Ire, q\u2019est appell\u00e9 Hange.=\n    Ore ensuiant vous vorrai dire\n  Du tierce file que naist d\u2019Ire;\n  Hange est nom\u00e9 de pute orine:\n  Je ne puiss tous ses mals escrire,\n  Mais en p_ar_tie vuil descrire\n  De sa nature la covine:\n  C\u2019est celle que deinz sa pectrine\n  Ainz nuyt et jour sur ce conspire,\n  Jusques atant que la ruine\n  De son voisin ou sa voisine\n  Tout plainement porra confire.\n    Cil q\u2019ad ce vice est sanz amour,\n  Car l\u2019Ire q\u2019est interiour\n  Ne souffre pas q_ue_ l\u2019amour dure:\n  Combien q_ue_ par exteriour\n  Sicom_m_e ton frere ou ta sorour\n  Soutz ce d\u2019irouse conjecture\n  Compasse, tanq\u2019en aventure\n  Te poet moustrer le grant irro_ur_\n  Du quoy son cuer maint en ardure:\n  Tiele amist\u00e9 trop est obscure,\n  Q\u2019en soy retient mortiel haour.\n    Pour ce s\u2019un tiel devant ta face\n  [Sidenote: =f. 28=]\n  Semblant de bon amour te face,\n  Ne t\u2019assurez en son desport;\n  De t\u2019enginer au faulse trace\n  De double chiere et double port.\n  Quant plus te fait joye et confort\n  Devant la gent, lors au plus fort[125]\n  Dedeinz son cuer il te manace;\n  Qua_n_t meulx quides estre en salf port,\n  Du vent la p_er_illouse sort\n  En halte mer te boute et chace.\n    Ly sages te fait assavoir,\n  Mieulx te valroit en pacience\n  Souffrir a plaies recevoir,\n  Que les baisers q\u2019au decevoir\n  Te sont don_n_\u00e9s du p_ro_vidence:\n  Car bon amy s\u2019il fiert ou tence,\n  Ce vient d\u2019amour, no_u_npas d\u2019offence,\n  Qu\u2019il te chastie en bon voloir;\n  Mais qui te hiet en conscience,\n  S\u2019en un soul point te rev_er_ence,\n    Cil qui te hiet, ce dist ly sage,\n  Devant les oels de ton visage\n  Par grant deceipte lermera,\n  Mais quant verra son avantage\n  Ou en champaine ou en boscage\n  De ton sanc il se saulera.\n  Six sont q_ue_ dieus unq_ue_s n\u2019ama;\n  L\u2019un est cuer q\u2019ymaginera\n  Du malpenser l\u2019autry dam_m_age:\n  Que sur tous autres pis ferra\n  Irrour musc\u00e9 deinz fals corage.\n    Ce dist Tulles, que d\u2019amist\u00e9\n  Hange est le venim malur\u00e9,\n  Dont sont plusours sodeinement,\n  Qua_n_t ils quidont meulx estre am\u00e9,\n  Mortielement enpuison_n_\u00e9\n  De tieu poiso_u_n que tout les fent:\n  Pour ce ne fait pas sagement\n  Car ja n\u2019ert grace tant trov\u00e9,\n  Q\u2019om poet apres aucunement\n  En tiel lieu estre seurement\n  U pardevant estoit en h\u00e9e.\n    Qui contre Hange riens mesfait,\n  Si tost n\u2019en poet venger le fait,\n  En coy retient ses maltalens,\n  De son rancour semblant ne fait,\n  Mais il engorge le forsfait\n  Tout pres du cuer deinz son po_ur_pens;\n  Ou des amys ou des parens,\n  L\u2019acord n\u2019en serra ja parfait,\n  Ain\u00e7ois qu\u2019il voit venir le temps\n  Q\u2019il p_re_ndre en poet tieux vengeme_n_s,[126]\n  Dont l\u2019autre as tous jours soit desfait.\n    Hange est bien semblable au Camele,\n  Qua_n_t hom le bat en la maisselle\n  Ou autrepart dont ad lesure,\n  Mais soit certain ou cil ou celle\n  Qui l\u2019ad batu, quant verra l\u2019ure,\n  Soudainement par aventure\n  Ou mort ou fiert de sa nature,\n  Du quoy revenge sa querelle.\n  Du malvois hom_m_e ne t\u2019assure,\n  Car par si faite coverture,\n  Qua_n_t voit son point, il te flaielle.\n    Mais Hange q\u2019ensi le ferra\n  Car combien qu\u2019il son maltalent,\n  Quant il au chapellain irra,\n  Dist pour le temps q\u2019il le lerra,\n  Tost apres Pasques le reprent,\n  Com_m_e chiens font leur vomiteme_n_t.\n  He, dieus, par quel encombrement,\n  Tant com_m_e en tiele vie esta,\n  Voet recevoir le sacrement;\n  Dont s\u2019alme p_er_durablement\n    Trop est vilains q\u2019en bon_n_e ville\n  Son hoste herberge et puis reville,\n  Quant il ad dit le bien venu.\n  Ensi fait ceste irrouse fille;\n  Qua_n_t deinz son cuer les mals enfile\n  Et les baratz dont s\u2019est com_m_u,\n  L\u2019espirit saint qui vient de dieu,\n  Q\u2019avant en s\u2019alme ot retenu\n  Pour herberger, alors exile,\n  Mal est ytiel eschange eslieu,\n  Si plustost ne se reconcile.\n    Beemoth, q\u2019ove la lampreie engendre,\n  C\u2019est uns serpens, tu dois entendre,\n  Q\u2019ain\u00e7ois q\u2019il vait pour enge_n_drer\n  Laistson venym aillours attendre\n  Come pour le temps, et puis rep_re_ndre\n  Le vient, qua_n_t ad fait son mestier:\n  A ce l\u2019en poet bien resembler\n  Au jour de Pasques fait descendre\n  Et laist le al huiss du saint moster,\n  Et quant revient puis del autier,\n  Tantost recourt al ire extendre.\n    Itieles gens font asses pis\n  Q\u2019unqes ne firont les Ju\u00ffs,\n  Du n_ost_res_ire_ en croix desfere;\n  Car a ce que leur fuist avis\n  A l\u2019om_m_e soul ce fuist enpris,\n  Fait l\u2019om_m_e crucifix en terre\n  Et a la deit\u00e9 tient guerre,\n  Encontre ce qu\u2019il ad p_ro_mis,\n  Qu\u2019il voet son dieu servir et crere.\n  O com_m_ent ose ensi mesfere\n  Cil q\u2019est du sainte eglise apris?\n    De les Ju\u00ffs je truis lisant,\n  Pour ce q\u2019ils furont malvuillant\n  Et odious au loy divine,\n  Qui leur haoit et fuist tirant,\n  Et sicom_m_e dieus leur mals destine,\n  Il les destruit du tiele hatine\n  Qu\u2019ils par long temps de la ruine\n  Ne se furont puis relevant.\n  Quoy serra lors du gent cristine,\n  Q\u2019enmy le cuer ont la racine\n  Dont nuls au paine est autre ama_n_t?\n    Ha\u00ffne a dieu par nul degr\u00e9\n  Ne ses offrendes acceptables;\n  Car cil q\u2019au dieu n\u2019ad soy don_n_\u00e9,\n  N\u2019est droit q_ue_ dieus ait accept\u00e9\n  Ses biens, ainz soient refusablez.\n  Deinz les vaissealx abhominablez\n  Viandes ne sont delitablez,\n  Ain\u00e7ois om est tout abhosm\u00e9;\n  Tout tielement p_ar_ cas semblablez\n  Cil ne poet faire a dieu greablez\n    Ha\u00ffne s\u2019est associ\u00e9\n  Du Malice et Malignet\u00e9.\n  Malice endroit de sa partie\n  Ad ces trois pointz en p_ro_pret\u00e9,\n  Cuer double plain du malvoist\u00e9,\n  Les lievres plain du felonie,\n  Et malfesantes mains d\u2019envie.\n  Icil qui meine tiele vie\n  Sovent son dieu ad corouci\u00e9;\n  Way soit au tiel, car sa folie\n  Perest trop vile et malur\u00e9e.\n    Du double cuer les gens de\u00e7oit,\n  Feignant de no_u_n veoir q\u2019il voit;\n  Et des fals liev_er_es plus avant[127]\n  P_ar_ semblant p_ar_le en tiele endroit\n  Com_m_e bon amy le faire doit:\n  Mais qua_n_t voit temps, lors maintena_n_t\n  Des males mains vait malfesant,\n  Que p_ar_devant se tapisoit;\n  Com_m_e terremoete tost s\u2019espant,\n  Soudainement et vient flatant,\n  Quant l\u2019en meinz quide q_ue_ ce soit.\n    Grant pecch\u00e9 fait qui fait malice;\n  Car soulement pour celle vice\n  Dieus fuist menez a repentir\n  Qu\u2019il ot fait hom_m_e, et par justice\n  Sur celle gent q\u2019iert peccatrice\n  Et pluyt sanz nul recov_er_ir;\n  Dont toute beste estuit morir\n  Fors l\u2019arche, en quel No\u00eb guarisse.\n  Par tieus vengances sovenir\n  Hom doit malices eschu\u00efr,\n  Dont l\u2019en pert grace et benefice.\n    Mais a parler de la covine,\n  Malignet\u00e9, q\u2019est la cousine\n  De Hange par especial,\n  Dont le venym sanz medicine\n  Croist ou jardin precordial,\n  Q\u2019engendre fruit discordial;\n  Car tout ensi com_m_e le dial,\n  Se to_ur_ne ades deinz sa pectrine,\n  Pour compasser com_m_ent le mal\n  Pourra mener jusq\u2019au final,\n  Dont l\u2019autre soient en ruine.\n    Come pour merite a recevoir\n  [Sidenote: =f. 29=]\n  L\u2019en voue a sercher et veoir\n  Les lieus benoitz et les corseintz:                               4551\n  Ensi ly mals du malvoloir\n  Promette et voue a decevoir\n  Et de mal faire a ses p_ro_scheins.\n  Malignet\u00e9 ne plus ne meinz\n  Est des malvois ly capiteins,\n  Que plus d\u2019errour fait esmovoir:\n  C\u2019est cil qui dist devant lez meins,\n  \u2018Je voue a dieu, si je suy seins,\n    Qua_n_t dep_ar_ dieus ly feus survient\n  Du ciel et fist ce q\u2019app_ar_tient\n  Del viele loy au sacrefise,\n  Lors du Malignet\u00e9 luy vient,\n  Que mal Cahim en hange tient\n  Son frere Abel par tiele guise,\n  Dont fuist maldit et sa franchise\n  P_er_dist en terre, et sanz dimise\n  Serf a les autres en devient.[128]\n  Q\u2019exterminer de sa juise\n  Dieus doit la gent maligne au nient.\n    Ha\u00ffne encore en son aiue\n  Ad deux servans de retenue,\n  Ce sont Rancour et Maltalent.\n  Rancour sicom_m_e l\u2019oisel en mue\n  Gist deinz le cuer, q_ue_ ne se mue,\n  Et contre amour l\u2019ostel defent,\n  Q\u2019il n\u2019y poet p_re_ndre herbergeme_n_t:\n  Mais ja n\u2019ert ire si menue\n  Q\u2019en remembrance ne la p_re_nt,\n  Et la norrist estroitement,\n  Tanq\u2019elle au plain soit tout p_ar_crue.\n    De Rancour tant vo_us_ porrai dire,\n  Qe les petites causes d\u2019ire\n  En un papir trestout enclos\n  Dedeinz son cuer les fait escrire,\n  Et Maltalent y met la cire,\n  Et si les garde en son depos,\n  Mais ja ly cuers n\u2019ert a repos,\n  Devant q\u2019il voit ce q\u2019il desire,\n  C\u2019est qua_n_t pourra son mal po_ur_pos\n  Venger, et lors le fait desclos\n  Si plain q_ue_ tous le porront lire.\n    L\u2019en porra par reso_u_n p_ro_ver\n  Que Hange endroit de son mestier\n  Du deable est plus malicious;\n  Sanz cause un hom_m_e de grever,\n  Mais Hange du malvois irrous\n  Sanz cause hiet et est grevous.\n  Trop est ce pecch\u00e9 p_er_ilous;\n  Car dieus s\u2019en plaignt deinz le psalter,\n  Come les Ju\u00ffs fals tricherous\n  Trestout du gr\u00e9 malicious\n  Par hange le firont tuer.\n    Soy mesmes hiet qui hiet autry,\n  Dieus le herra, j\u2019en suy certains:\n  Et lors quoy dirrons de celuy,\n  Qe nulle part ad un amy,\n  Ne dieu ne soy ne ses p_ro_chains?\n  Me semble droit q\u2019uns tieus vilains\n  Soit mis du toute gent longtains,\n  U que l\u2019en hiet et est ha\u00ff,\n  C\u2019est en enfern, u n\u2019est compains,\n  Ainz tout amour y est forains,\n    Ha\u00ffne en f\u00e9e com_m_e son demeine\n  Est d\u2019Ire celle chamberleine\n  Que nuyt et jour ove luy conv_er_se:\n  Ha\u00ffne est celle buiste pleine\n  Du venym, dont chascun se pleigne\n  Par tout u l\u2019en l\u2019espant ou verse:\n  Ha\u00ffne est celle horrible herce,\n  Que deinz son cuer tue et enherce\n  Et son p_ro_chein et sa p_ro_cheine:\n  Que trop soudainement reverse\n  La vie que l\u2019en tient plus seine.[129]\n    =La quarte file de Ire, q\u2019est appell\u00e9e Contek.=\n    La quarte file q\u2019est irouse\n  P_er_est cruele et perilouse,\n  Que de sa lange point n\u2019estrive,\n  Les jangles du litigiouse\n  Ne quiert, ainz quant est corou\u00e7ouse,\n  Tantost pour soy venger s\u2019avive,\n  Et en devient tantost hastive;[130]\n  Y trait et fiert maliciouse,\n  Q\u2019a lors n\u2019esp_ar_ne riens que vive:\n  De nulle reso_u_n est pensive,\n  Tant a combatre est coragouse.\n    Et pour cela, ce m\u2019est avis,\n  Son no_u_n serra p_ar_ droit devys\n  Contek, tout plain de baterie.\n  Quiconq_ue_ soit de luy suspris\n  Tant ad le cuer d\u2019irrour espris,\n  Car quant Contek le poeple guie,\n  Tous se pleignont de sa folie\n  Par les Cit\u00e9s, par les paiis;\n  Mais riens ly chalt qui plourt ou crie,\n  Ain\u00e7ois quiert avoir la mestrie,\n  Dont son barat soit acomplis.\n    Quant Hange, q\u2019est sa soer germeine,\n  Hiet son p_ro_chein ou sa p_ro_cheine,\n  Et n\u2019ose mesmes soy venger,\n  Et luy p_ro_met de son demeine\n  Pour l\u2019autry teste debriser:\n  Prest est Contek pour son loer\n  Combatre et faire son mestier,\n  Si prent les do_u_ns a maie estreine;\n  Et quant celuy poet encontrer,\n  Tantost l\u2019estoet ove luy meller,\n  Si l\u2019areson_n_e a courte aleine.\n    Ove ses haspalds acustum_m_\u00e9s\n  Son corps brandist enmy la route;\n  Vers qui voet faire ses mell\u00e9es\n  Cil serra tost areson_n_\u00e9s;\n  Mais du reso_u_n n\u2019aguarde goute\n  Ly fols, ain\u00e7ois y fiert et boute,\n  Qu\u2019il nul excusement escoulte,\n  Com_m_e pour le temps fuist esragiez:\n  Car du peril aucun n\u2019ad doute,\n  Tant met s\u2019entencio_u_n trestoute\n    Les gens du pees sont en freour\n  Par Contek et par son destour;\n  Et maintesfois avient issi,\n  Que sans hanap ly Conteckour\n  Falt boire mesmes le liquour\n  Qu\u2019il verser vorroit a l\u2019autri;\n  Le mal sovent rechiet sur luy,\n  Le quel vers autres ad basti,\n  Et de folie la folour\n  La fosse qu\u2019il ot enfouy,\n  Si prent le fin de son labour.\n    Sovent avient grant troubleiso_u_n,\n  Quant ceste file en sa meso_u_n\n  Ses deux sorours poet encontrer,\n  Malencolie avoec Ten\u00e7oun;\n  Car n\u2019est amour que par reso_u_n\n  Pourra ces trois entracorder:\n  L\u2019une est irouse en son penser,\n  La tierce fiert de son bastoun.\n  Qui tiele gent doit governer\n  Sovent avra grant destourber,\n  Voir si ce fuist mestre Cato_u_n.\n    Contek ad un soen attendant,\n  Mehaign a no_u_n ly mesfesant,\n  Qui trop est plain du mal oltrage:\n  Riens que soit fait en combatant\n  Ne luy souffist, jusques atant\n  Ascun des membres a tollage,\n  Soit main ou pi\u00e9, ou le visage\n  Desformer, siq_ue_ lors avant\n  L\u2019autre en doit sentir le damage:[132]\n  Pour ce se guarde chascun sage\n  D\u2019acompaignier au tiel sergant.\n    El viele loy je truis certain\n  Et du Contek et du Mehaign,\n  Par ire quant ascun feri\n  Solonc l\u2019effect de son bargaign\n  Serroit ovelement puny:\n  S\u2019il ot fait plaies a l\u2019autry,\n  Lors fuist replaiez autrecy,\n  Ou oill pour oill, ou main po_ur_ main;\n  Par juggement l\u2019en fist de luy\n  Ce dont les autres ot laidy,\n  Et du gentil et du vilain.\n    Auci del ancien decr\u00e9,\n  Son serf du membre ou du visage,\n  Par ce serroit ly serfs blesc\u00e9\n  En lieu d\u2019amende quit less\u00e9,\n  Com_m_e enfranchy de son servage.\n  He, come fuist droite celle usage,\n  Quant povre encontre seigno_ur_age\n  Maintint! Mais ore c\u2019est al\u00e9:\n  Ly povre souffront le dam_m_age,\n  Si font l\u2019amende del oultrage,\n  [Sidenote: =f. 30=]\n  Ce m\u2019est avis torte equit\u00e9.\n  Fait sa priv\u00e9 consailleresse,\n  Que n\u2019ad ne reso_u_n ne mesure:\n  Quiconq_ue_ en son corous l\u2019adesce,\n  Molt plus soudeinement le blesce[133]\n  Que ne fait fouldre p_ar_dessure,\n  Quant vient du sodeine avent_ur_e;\n  Car Folhastif de sa nature\n  De nul peril voit la destresce,\n  Tanqu\u2019il ait fait sa demesure,\n  Ou soit desfait, car l\u2019un ne lesse.\n    Et pour cela dist Ysa\u00efe\n  Q\u2019om doit fu\u00efr la compaignie\n  De l\u2019om_m_e q\u2019ad son espirit\n  En ses narils, car sa folie\n  Grieve a celluy qui l\u2019associe.\n  Et Salomon auci te dit,\n  Q\u2019ove folhardy pour nul excit\n  Il te metra la jupartie,\n  Dont tu serres en malvois plit;\n  Qu\u2019il ad le cuer si mal confit,\n  Meller l\u2019estoet, maisq\u2019om l\u2019occie.\n    Ly folhastif son fol appell\n  A poursu\u00efr pour nul reppell\n  Ne voet lesser a tort n\u2019a droit;\n  Dont molt sovent tout le meinz bel\n  Luy vient, come fist a Asahel,\n  Apres Abner quant poursuioit,\n  Qui bone pees luy demandoit,\n  Mais l\u2019autre q\u2019estoit fol et feel\n  En son corous tant le hastoit,\n  Q\u2019en haste qua_n_t il meinz quidoit\n  Sur luy reverti le flaiell.\n    Mais au final si me refiere\n  Au fol Contek, qui piere et miere\n  De sa main fole et violente\n  Et trop p_er_est celle ire amere.\n  Q\u2019au tiel oultrage se consente,\n  Cil n\u2019est pas digne a mon entente\n  De vivre ensi come la jumente,\n  Ne tant come chiens de sa man_er_e\n  Ne valt; car chascun beste avente\n  Nature, mais en sa jovente\n  L\u2019om_m_e est plus nyce que la fiere.\n    =La quinte file de Ire, q\u2019est appell\u00e9 Homicide.=\n    De ceste file je ne say\n  Ma langue a ce ne me souffist:\n  Car soulement quant penseray\n  Du grant hisdour, ensi m\u2019esmay\n  Que tout mon cuer de ce fremist.\n  La nuyt primere quant nasquist,\n  Ly deable y vint et la norrist\n  Du lait mortiel, si chanta way,\n  En berces u la fole gist,\n  Et Homicide a no_u_n le mist,\n    Cil q\u2019est a ceste file dru,\n  Priv\u00e9 serra de Belsabu\n  Et de l\u2019enfern chief citezein;\n  Car il met toute sa vertu,\n  Que par ses mains soit espandu\n  Sicome du porc le sanc humein.\n  Du false guerre est capitein,\n  Dont maint p_ro_dhom_m_e et maint vilein\n  Par luy sont mort et confondu,\n  Quant poet tuer du p_ro_pre mein,\n  Jam_m_ais ne querroit autre jeu.\n    Fol Homicide en sa partie\n  Ne voet ferir maisqu\u2019il occie\n  La povre gent no_u_n defensable;\n  Ne pour mercy q_ue_ l\u2019en luy crie\n  Laisser ne voet sa felon_n_ie,\n  Car d\u2019autry mort n\u2019est m_er_ciable.\n  He, vice trop abhominable,\n  En qui pit\u00e9s est forsbanie,\n  Dont mort eterne et p_er_durable\n  T\u2019aguaite ove paine lamentable\n  Del infernale deverie!\n    Fol Homicide en sa contr\u00e9e\n  Pour poy du riens, quant est irr\u00e9,\n  Ne chalt de son voisin tuer;\n  Ainz dist que tout est bien al\u00e9,\n  S\u2019il poet fu\u00efr en salvet\u00e9\n  Mais ce n\u2019ert pas pour confesser,\n  Ainz est pour soy deliverer,[134]\n  Par quoy ne soit enprison_n_\u00e9:\n  Del alme soit com_m_e poet aler,\n  Maisq_ue_ le corps poet eschaper,\n  Confessio_u_n est oubli\u00e9e.\n    Avant ce q_ue_ ly fieus s\u2019espant,\n  Fume et vapour s\u2019en vont issant;\n  Et tout ensi ce dist ly sage,\n  Manace doit venir devant\n  Come son bedell et son message.\n  Terrour, Freour a son menage\n  Vienont ove luy, q_ue_ le corage\n  Des innocens vont despuillant;\n  Que si l\u2019en n\u2019eust pl_us_ de dam_m_age,\n  As simples gens trop fait oult_ra_ge\n  Cil q\u2019ensi les vait mana\u00e7ant.\n    Car quant Manace y est venu,\n  Voir plus que fouldre ne tonaire:\n  Du soun q\u2019est de sa bouche issu\n  Quant les orailles sont feru,\n  Jusques au cuer descent l\u2019esclaire.\n  Q\u2019au dieu ne poet Manace plaire\n  Nous en trovons bon essamplaire[135]\n  De les manaces Eseau,\n  Qant dist qu\u2019il voit Jacob desfaire:\n  Dieu le haoit de tiel affaire\n    Mais l\u2019Omicide ad un servant\n  Q\u2019est d\u2019autre fourme mesfaisant\n  Mortiel, et si ad Moerdre a no_u_n:\n  Cist tue viel, cist tue enfant,\n  Cist tue fem_m_es enpreignant,\n  Cist ad du rien compassio_u_n,\n  Cist est et traitres et felo_u_n,\n  Cist tue l\u2019om_m_e par poiso_u_n,\n  Cist tue l\u2019omme en son dormant,\n  Qui point du mortiel aguilo_u_n,\n  Dont l\u2019en ne poet trover garant.\n    Trop p_er_est Moerdre horrible et fals\n  En compassant ses fais mortals,[137]\n  Com_m_e plus secr\u00e9 pourra tuer;\n  Car n\u2019ose ap_er_ticer ses mals:\n  Pour ce sicome ly desloyals\n  Occist la gent sans manacer.\n  Envers le mond se voet celer,\n  Qui tout survoit et monts et vals:\n  Mais sache bien cil adverser,\n  Quant dieus vendra po_ur_ ly juger,\n  Tout serront overt ses consals.\n    He, Moerdre du male aventure,\n  Q\u2019occit encontre sa nature\n  Sans avoir mercy ne pit\u00e9!\n  Dont dieus, qui tout voit p_ar_dessure,\n  Maldist si faite coverture\n  Que ja du sanc n\u2019est saoul\u00e9.\n  Mais sache bien cil malur\u00e9,\n  Le sanc d\u2019umeine creature\n  Vengance crie a dampned\u00e9e,\n  Dont trop poet estre espoent\u00e9\n  Qui s\u2019ad mis en tiel aventure.\n    Dedeins la bible escript y a,\n  Que quant Rachab et Banaa\n  Le filz Saoul en son dormant,\n  Moerdriront, David pourcela\n  Tantost les aloit forsjugant,\n  Si furont mort tout maintenant:\n  Dont fuist et est tout apparant\n  Que dieus Moerdrer unq_ue_s n\u2019ama;\n  Mais sicome dieus le vait disant,\n  Qui fiert d\u2019espeie, sans garant\n  Au fin d\u2019espeie perira.\n    N\u2019est pas sans moerdre la puteine,\n  Conceive ne le vait gardant:\n  Ascune y a q\u2019est tant vileine\n  Que par les herbes boire exteigne\n  Ce q\u2019ad conceu de meintenant;\n  Ascune attent jusques atant\n  Que le voit n\u00e9e, et lors vivant\n  Le fait noier en la fonteine;\n  Ascune est yvre et en dormant[138]\n  Surgist et tue son enfant:\n    Au plain nul poet conter le mal\n  Que d\u2019Omicide en general\n  Avient, dont soy nature pleint;\n  Car ce q\u2019elle en especial\n  Fait vivre, l\u2019autre desloyal\n  A son poair du mort exteint,\n  Que par son vuill petit remeint:\n  Dont mesmes dieu et tout ly seint\n  Le dampnont com_m_e desnatural;\n  [Sidenote: =f. 31=]\n  En terre auci, si ne se feignt,\n  Condempne au jugement mortal.\n    El viele loy du poeple hebreu,\n  Si l\u2019un avoit l\u2019autre feru\n  En volent\u00e9 de luy tuer,\n  De son voloir qu\u2019il ad eeu\n  Pour homicide il fuist tenu,\n  Dont l\u2019en le firont forsjuger\n  Et si l\u2019eust occis au plener,\n  Le frere au mort ou le neveu,\n  Qui duist le sanc du mort venger,\n  Et mort pour mort sanz respiter\n  A l\u2019omicide fuist rendu.\n    Cil d\u2019autrep_ar_t qui son voisin\n  Ou par aguait ou par engin\n  Du fals compas alors tua,\n  Ne se pot rembre de nul fin,\n  Que morir ne l\u2019estoet au fin,\n  Car mesme dieu ce com_m_anda,\n  Q\u2019om de son temple esrachera,\n  De son autier le plus divin,\n  Un tiel felo_u_n, s\u2019il y serra,\n  Et q\u2019om son sanc espandera\n  Qui d\u2019autri sanc se fist sanguin.\n    Trop fist Achab a dieu destance,\n  Quant il Naboth par l\u2019ordinance\n  De Jesabell au mort conspire;\n  De l\u2019un et l\u2019autre prist vengance:\n  Et d\u2019autrep_ar_t l\u2019en pourra lire\n  Coment Nathan du n_ost_re sire\n  Vint a David, pour luy descrire\n  Qu\u2019il n\u2019ert pas digne au dieu plesa_n_ce\n  De son saint temple au plain confire;\n  Q\u2019il ot fait faire Urie occire\n  Pour Bersab\u00e9 fole aquointance.\n    Cha\u00ffm son frere Abel occit,\n  Avoec toute sa p_ro_genie;\n  Et puis la loy dieus establit,\n  Et a No\u00eb ensi le dit,\n  \u2018Quiconq_ue_ de l\u2019umaine vie\n  Le sanc espant, q_ue_ l\u2019en l\u2019occie;\u2019\n  Siq_ue_ son sanc du compaignie\n  De l\u2019om_m_e et toute rien q_ue_ vit\n  En soit host\u00e9 sans esp_ar_nie:\n  Car qui nature contralie\n    Mais l\u2019Omicide, u q\u2019il repaire,\n  Ad toutdis un soen secretaire;\n  C\u2019est Crualt\u00e9, q\u2019est sans mercy,\n  Q\u2019aprist Herodes l\u2019essamplaire,\n  Dont les enfans faisoit desfaire\n  Entour Bethlem, qant dieus nasqui;\n  Mais dieus se venga puis de luy.\n  Asses des autres sont auci,\n  Des queux hom poet essample traire,\n  Car dieus n\u2019ad pit\u00e9 de celuy\n  Qui du pit\u00e9 fait le contraire.\n    Vengance la dieu anemie\n  A Crualt\u00e9 tant est amie\n  Qe riens ne fait sanz son assent;\n  Si font de Rancour leur espie,\n  Et par l\u2019aguard d\u2019irrouse envie\n  Tienont le mortiel p_ar_lement.\n  Sur quoy ly sage tielement\n  Se voet venger en ceste vie;\n  Dont sur vengance vengement\n  Leur envoit dieus au finement\n  Du mort que jam_m_ais ert complie.\n    Ezechiel p_ro_phetiza\n  Disant, pour ce q\u2019Ydumea\n  En sa malice de reddour\n  Ot fait vengance as fils Juda,\n  Sa main vengante extendera\n  Dieus, pour destruire y tout hono_ur_,                            5010\n  Si q\u2019en la terre tout entour\n  Ne lerra beste ne pastour,\n  Ainz toute la desertera.\n  Mais fol n\u2019en pense au p_re_sent jour;\n  Dont, qant meulx quide estre a sojour,\n  Le coup desur son chief cherra.\n    Par Ysa\u00efe ensi dist dieux:\n  \u2018O tu vengant, o tu crueux,\n  Tu qui soloies gens plaier,\n  Que je t\u2019ai plai\u00e9s et feruz\n  Du plaie de ton adversier,\n  Dont a guarir n\u2019est pas legier:\n  Molt ert cruel le chastoier\n  Dont tu serras ades batuz;\n  Car pour ton corps poindre et bruiller\n  Serpent et fieu sanz terminer\n  Apparaillez sont a ton us.\u2019\n    Solyns, qui dist mainte aventure,\n  Q\u2019ad face d\u2019om_m_e a diviser,\n  Mais l\u2019om_m_e occit de sa nature;\n  Et tost apres en petite hure\n  Se court en l\u2019eaue a remirer,\n  Dont voit celuy q\u2019ad fait tuer\n  A son visage resembler;\n  Et lors comence a demesure\n  Si grant dolour a demener,\n  Q\u2019il moert sanz soy reconforter\n    He, Homicide, je t\u2019appell,\n  Remembre toy de cest oisel\n  Et d\u2019autres bestes ensement,\n  Qe nul des tous est tant cruel\n  Qu\u2019il son semblable naturel\n  Vorra tuer, mais autrement\n  Chascun sa proie acuilt et prent;\n  Mais tu desnaturelement\n  Ton proesme et ton amy charnel\n  He, hom_m_e, vien au jugement,\n  Et dy pour quoy tu est si fel.\n    =La disc_ri_pc_i_o_u_n de Ire par especial.=\n    Ore ay je dit et recit\u00e9e\n  Les filles qui sont d\u2019Ire n\u00e9e,\n  Come trop faisont a redoubter.\n  Molt est cel hom_m_e benur\u00e9\n  Qui s\u2019en abstient, car leur pecch\u00e9\n  Le corps et alme fait grever:\n  Car l\u2019un ain\u00e7ois fait periler\n  La vie q\u2019est ennatur\u00e9e;\n  Et l\u2019autre fait desheriter\n  Du ciel, u peas enheriter\n  Doit sans nul fin glorifi\u00e9.\n    He, Ire, ove ta cruele geste,\n  En tous tes fais es deshon_n_este,\n  Et en tous lieux la malvenue;\n  Car dieus ove qanq_ue_ y est celeste,\n  Et hom_m_e ove quanq_ue_ y est terreste\n  Fols est qui de ta retenue\n  S\u2019aquointe, car dessoutz la nue\n  Ne fais avoir forsq_ue_ moleste,\n  Du quoy l\u2019en fiert ou tence ou tue:\n  Si la puissance serroit tue,\n  Tout fuist destruit, et hom_m_e et beste.\n    He, Ire tant espoentable,\n  Q\u2019au corps n\u2019a l\u2019alme es delitable,\n  Ne say du quoy tu dois servir,\n  Dont saint Jerom te fait semblable\n  As furiis, qui font ghemir\n  L\u2019enfern des almes espenir;\n  Ce sont qui tout font estormir\n  L\u2019abisme en paine p_er_durable:\n  Et tu la terre ensi fremir\n  Fais, dont par tout l\u2019estoet sentir\n  Ta crualt\u00e9 desmesurable.\n    Ire est en soy toutdis divise,\n  Et de l\u2019autry nul garde prent,\n  D\u2019enflure dont elle est esprise:\n  Au cardiacre l\u2019en divise\n  Le mal de luy, car tristement\n  Fait vivre, et trop soudeinement\n  Le cuer ensecche tielement\n  Q\u2019a luy guarir n\u2019est qui souffise;\n  No_u_npas le corps tansoulement\n  En fait perir, mais asprement\n    Ce dist uns clercs, et le diffine,\n  Du cruele Ire qui ne fine,\n  Du quoy nature en soi se pleignt,\n  Q\u2019elle est semblable en sa covine\n  Au fieu gregois, dont la cretine\n  Del eaue le chalour n\u2019exteignt.\n  Ainz art trestout qanq\u2019 elle atteint:\n  Ensi n\u2019est reso_u_n qui restreint\n  Le cuer u q\u2019Ire la ferine\n  Ainz qanq\u2019 enmy sa voie meint\n  A son poair met en ruine.\n    En l\u2019evangile dieus nous dist:\n  \u2018Gens qui sont povre d\u2019espirit\n  Le ciel avront tout p_ro_prement:\u2019\n  Et d\u2019autrepart je truis escript,\n  Que dieus la terre auci p_ro_mist\n  A ceaux qui debon_n_airement\n  Vivont. He, Ire, dy com_m_ent\n  [Sidenote: =f. 32=]\n  Quant ciel et terre t\u2019est desdit,\n  Il covient necessairement\n  Q\u2019enfern te don_n_e hostellement,\n  U ton corous ert infinit.\n    =Ore dirra de Accidie et de ses cink files, dont la primere est\n    Sompnolence.=\n    Pour vous conter en droite line\n  D\u2019Accidie, ove qui le Siecle alline,\n  Celle ad cynk files enfanteez;\n  Des quelles tiele est la covine\n  Qe pour labour du camp ne vine\n  Ne ne serront abandon_n_ez\n  A les prieres ordeinez,\n  Com_m_e sont p_re_cept du loy divine,\n  Ainz queront ease des tous l\u00e9es:\n  Dont Sompnolence, ce sachies,\n  La prim_er_e est de cest orine.\n    De Sompnolence atant vous dy,\n  Quiconq_ue_ soit son droit norry\n  Fait son office en ce q\u2019il dort:\n  Si no_u_n, solonc l\u2019estat de luy\n  Lors autrement quiert son desport;\n  Mais pour consail ne pour enhort\n  Ne fait labour, n\u2019a droit n\u2019a tort,\n  Ainz com_m_e pesant et endormy\n  Ses deux oils clos songe au plus fort,[139]\n  Et ensi gist com_m_e demy mort,\n  Qu\u2019il est d\u2019Accidie ensevely.\n    En ease Sompnolence vit,\n  Sur mole couche q\u2019est enclose\n  De la curtine, u son soubgit\n  Ne son servant pour nul p_ro_ufit\n  Ne pour dam_m_age esveiler l\u2019ose;\n  Car lors en aise se repose,\n  Et pense au tout le text et glose,\n  Com_m_e plus plerra pour son delit;\n  Mais s\u2019il doit lever une pose,\n  Ce semble a luy molt dure chose,\n    Qant deinz son lit serra couchi\u00e9e,\n  Pour luy grater ert affaiti\u00e9e,\n  Ou soit varlet ou soit meschine,\n  Par qui serra suef mani\u00e9e\n  Le pi\u00e9, la main, et la costi\u00e9,\n  Le pis, le ventre avoec l\u2019eschine;\n  D\u2019ensi grater ades ne fine,\n  Tanq\u2019en dormant son chief recline.\n  Tiele est sa vie acustum_m_\u00e9,\n  Mieulx ayme l\u2019aise q\u2019est terrine\n  Que d\u2019estre en paradis ais\u00e9e.\n    Son chamberlain ses f\u00e9es p_er_dra,\n  S\u2019il molement n\u2019ordeinera\n  Son lit des draps et du litiere;\n  Et q_ue_ sur tout n\u2019oubliera\n  Q\u2019il d\u2019eauerose arosera\n  Et les linceaux et l\u2019oreillere;\n  Car lors se couche a l\u00e9e chiere,\n  Au matin se descouchera:\n  Ainz le labour de sa priere\n  Laist sur la Nonne et sur le frere;\n  Asses est q\u2019il ent soungera.\n    Car Sompnolence ad joye grant\n  Quant poet songer en son dormant,\n  Et dist q_ue_ ses avisio_u_ns\n  Vienont de dieu, dont en veillant[140]\n  Sicome luy plest vait divinant;\n  En fait les exposicio_u_ns,[141]\n  Et met y les addicio_u_ns\n  De sa men\u00e7onge en controevant;[142]\n  Mais a les premunicio_u_ns,\n  Qui sont a ses p_er_dicio_u_ns,\n  Ne vait du rien considerant.\n    Un deblet q\u2019est asses petit\n  A provocer son appetit,\n  Au fin q\u2019il dorme plus et plus,\n  Ly quel serra toutdis au lit\n  Et tempre et tard luy bienvenus.\n  Le no_u_n de luy n\u2019est desconus,\n  Ainz est as dames bien conus,\n  Tirelincel en chambre est dit:\n  Qant l\u2019alme enhorte a lever sus,\n  Tirelincel dist, \u2018Couchiez jus,\n  Car mo_u_n consail n\u2019ert pas desdit.\u2019\n    Au prime ou tierce qant s\u2019esveile,\n  Car son deblet qui l\u2019ad en cure\n  Tout suef cornant dedeinz l\u2019oreille\n  En mainte guise le conseille,\n  Si dist, \u2018Atten jusqus al hure\n  Que satisfait a ta nature:\n  Eietz si preu ta norreture,\n  Remembre toy du chalde teille\n  U es touchi\u00e9s, je te conjure;\n  Car c\u2019est la chose, je te jure,\n    Mais quant pour loer deservir\n  Au sompnolent estoet servir,\n  Et q\u2019au matin son mestre appelle,\n  \u2018Ore \u00e7a vien tost!\u2019 he, quel suspir,\n  He, quel dolour, quant doit partir\n  Hors du chalour de sa lincelle!\n  Dont au chaucier de sa braielle\n  Enmy dormant fait sa querelle,\n  Qu\u2019il plus au plain ne poet dormir.\n  Souhaider poet q_ue_ cil et celle\n  Fuissent al\u00e9 sanz revenir.\n    Ly Sompnolent sicome l\u2019enfant\n  Quiert estre deinz son lit couchant,\n  Qant pour le froid n\u2019en voet lever;\n  Et fait ensi pitous semblant\n  A descoucher, jusques atant\n  Qu\u2019il poet sa chemise eschaufer:\n  Demy se lieve, et recoucher\n  Enbrace, et puis luy dit avant,\n  \u2018Dy, que me voes tu consailler,\n  Ou plus dormir ou descoucher?\u2019\n  Vei la du deable droit servant!\n    Au Sompnolent trop fait moleste,\n  Qua_n_t matin doit en haulte feste\n  Ou a mouster ou a chapelle\n  Venir; mais ja du riens s\u2019apreste\n  A dieu prier, ainz bass la teste\n  Et dort, et songe en sa cervelle\n  Qu\u2019il est au bout de la tonelle,\n  U qu\u2019il o\u00eft chanter la geste\n  De Tro\u00fflus et de la belle\n  Creseide, et ensi se concelle\n  A dieu d\u2019y faire sa requeste.\n    Ly sages dist que sicome l\u2019uiss\n  Deinz son chanel et son p_er_tuis\n  Se tourne et moet aiseement,\n  Par nuyt et jour du com_m_un us\n  Dedeinz son lit ly Sompnolent\n  Se tourne et moet a son talent\n  Solonc le corps; mais nequedent\n  Reso_u_n del alme est tout confus:\n  Car danz Cato_u_ns ce nous aprent,\n  Que long repos de songement\n  Norrist les vices au dessus.\n    El livre de levitici\n  A Sompnolence doit entendre;\n  Car c\u2019est un pecch\u00e9 desgarni,\n  Qui du laron et d\u2019anemy\n  Laist sa maison fouir et fendre\n  Sanz resister et sanz defendre:\n  Q\u2019ain\u00e7ois q\u2019il porra garde p_re_ndre,\n  Ou q\u2019il le cuer ait esveilly\n  Pour grace et pour vertu rep_re_ndre,\n  Ly laron vient pour luy surp_re_ndre,\n    Dieus a les gens du Babilant,\n  Q\u2019en leur pecch\u00e9s furont dormant,\n  Par son p_ro_phete Jeremie,\n  \u2018Dorment,\u2019 ce dist, \u2018cil fol truant,\n  Et si songent en leur songant\n  Du sempiterne songerie,\n  Dont lever ne se pourront mie.\u2019\n  He, Sompnolence au char amie,\n  Tu moers tant com_m_e tu es vivant,\n  Siq_ue_ tu es toutdis sanz vie;\n  Trop p_er_dist dieus en toy faisant.\n    Iceste fille ad une aqueinte,\n  Qe molt se fait paisible et queinte,\n  Siq_ue_ labour ne la surquiere:\n  Tendresce a no_u_n, si est trop feinte\n  Et du petit fait sa compleinte,\n  Voir, si ly ventz au doss la fiere.\n  Ne vait as champs com_m_e charuere,\n  Ne poet souffrir si dure enpeinte;\n  Mais com_m_e la tendre chamberere\n  Du tout labour se trait arere;\n  Trop est en luy nature exteinte.\n    Mais qua_n_t Tendresce est chamberleine\n  Au frere, au moigne, ou a nonneine,\n  Cel ordre vait trop a rebours;\n  Car pour cherir la char humeine\n  Dormont tout suef a longe aleine,\n  [Sidenote: =f. 33=]\n  Et sont de leur vigile courtz.\n  Car ce dist dieus, q\u2019es roials courtz\n  Sont cil qui vestont mole leine,\n  No_u_npas en cloistres n\u2019en dortours;\n  Mais tant sont tendre ly priours,\n  N\u2019ont cure a ce q_ue_ dieus enseigne.\n    Tendresce est celle que debat\n  Au cuer et le corage abat,\n  Et si luy dist, \u2018Prens remembrance\n  Norry, pour ce sustien l\u2019estat\n  Dont es estrait du jofne enfance.\u2019\n  Ensi le cuer met en errance,\n  Dont le corage desavance\n  Et du soubgit fait potestat,\n  C\u2019est de sa char, q\u2019en habondance\n  Repose, et l\u2019alme a sa penance\n  S\u2019en vait tout povre et desolat.\n    Ly sages dist parole voire:\n  A l\u2019om_m_e pensant de la mort,\n  Quant est enmy sa tendre gloire!\u2019\n  Car tout luy changera l\u2019estoire\n  Soutz terre, uq_ue_ ly serpens mort\n  Sa tendre char, et la qu\u2019il dort\n  Un oreiller boscheus et tort\n  Avra de la crepalde noire:\n  Mais q_ue_ pis est, l\u2019alme au plus fort[143]\n  En paine irra par desconfort,\n    Dieus, qui jadis fuist corouci\u00e9\n  Au poeple hebreu pour lour pecch\u00e9,\n  Ensi disant leur mana\u00e7a:\n  \u2018La tendre fem_m_e que son pi\u00e9e\n  Planter au terre n\u2019est os\u00e9e\n  Pour sa tendresce, temps verra,\n  Qant par suffreite mangera\n  Ses p_ro_pres filz.\u2019 Dy lors quoy fra\n  Cil hom_m_e tendre en son degr\u00e9:\n  Je croy que l\u2019om_m_e pis avra\n  Que fem_m_e pour sa tendret\u00e9.\n    Mais qui Tendresce voet descrire,\n  Solonc les clercs il porra dire\n  Que c\u2019est du cuer une moleste,\n  Dont le corage tant enpire\n  Qu\u2019il laist la char tenir l\u2019empire\n  Sur l\u2019alme plus q_ue_ fole beste.\n  Car au labour d\u2019umeine geste,\n  Dont l\u2019en pain et vesture acqueste,\n  N\u2019a dieu servir ja ne s\u2019apreste.\n  La vie q\u2019est tant deshon_n_este\n  Du cristien om doit despire.\n    Tendresce est ly malade sein,\n  Q\u2019au tout labour est fieble et vein,\n  Et fort as tous ses eases prendre\n  Es chambres sanz aler longtein:\n  Ensi com_m_e l\u2019oill ensi la main\n  Cherist et guart tout mol et tendre,\n  Pour l\u2019alme; mais il doit entendre,\n  Q\u2019en ceste vie unques vilein\n  Ne poet si grief labour enprendre,\n  Que pl_us_ grevous po_ur_ luy surp_re_ndre\n  Luy dorra dieus a son darrein.\n    =La seconde file de Accidie, q\u2019est appell\u00e9e Peresce.=\n    Peresce, q\u2019est de ceste issue\n  La soer seconde, ja ne sue,\n  Ce sachies bien, pour nul labour;\n  Se tient, q\u2019au labour ne se mue\n  Pour nul p_ro_ufit de nuyt ne jour.\n  Quiq\u2019est des armes conquerour,\n  Ou de les champs cultefiour,\n  Peresce est hors de retenue,\n  Q\u2019al un ne l\u2019autre est soldeour:[144]\n  Maisqu\u2019il le corps ait a sojour,\n  Ja d\u2019autre bien ne s\u2019esvertue.\n    Peresce, tant com_m_e l\u2019ivern dure,\n  De labourer en champ ne vine,\n  N\u2019en temps d\u2019est\u00e9e pour la chalure:\n  Si tous fuissont de sa nature,\n  Je croy que trop y ust famine.\n  Peresce ensi come chat ferine,\n  Qui volt manger piscon marine,\n  Mais no_u_n ses pi\u00e9s de la moisture\n  Voet eneauer deinz la cretine,\n  Quiert des p_ro_ufis avoir seisine,\n    Peresce quant a manger vient\n  Et est assis, legier devient;\n  Mais puis, qant faire doit servise,\n  En tant com_m_e poet lors s\u2019en abstient,\n  Et au busoign du loign se tient,\n  Com_m_e cil q\u2019est plain de truandise:\n  Quiq_ue_ les autres blame ou prise,\n  Maisqu\u2019il poet avoir sa franchise,\n  N\u2019ad cure d\u2019autre, quoy q\u2019avient:\n  Car prendre voet ce que souffise,\n  Mais du deserte ne fait nient.\n    Qui faire voet son messager\n  Du luma\u00e7o_u_n, ou son destrer\n  De l\u2019asne, ensi porra cil faire\n  Qui le perceus voet envoier\n  Pour ses busoignes reparer.\n  Car tard y vait et tard repaire:\n  Qant l\u2019en mieulx quide a bon chief traire\n  De la busoigne au com_m_encer.\n  C\u2019est ly sot qui ne cure guaire\n  Du bien, d\u2019onour, ne d\u2019essamplaire,\n  Dont l\u2019en porroit bien essampler.\n    Peresce, pour warder son frein,\n  Toutdis d\u2019encoste bien p_ro_chein\n  Fole esp_er_ance meyne ove soy;\n  Et d\u2019autrepart no_u_npas longtein\n  Vait Folquider son chambirlein.\n  Promettre molt et don_n_er poy:\n  Qui se purvoit de leur arroy,\n  Huy sur la chance de demein\n  Expent, et prent son aese en coy;\n  Mais au darrein, qant n\u2019ad du quoy,\n  Lors est il sage apres la mein.\n    Om dist, qant \u00e9es son aguilon\n  Avra perdu, lors a meson\n  Se tient et ce que l\u2019autre apporte\n  A pourchacer sa guariso_u_n\n  Se vole; et ensi nous enhorte\n  Peresce, que nuls doit sa porte\n  Passer pour labour que l\u2019en porte,\n  Tant com_m_e de ses voisins entour\n  Poet aprompter dont se desporte:\n  Mais en la fin se desconforte,\n  Qua_n_t par ce falt tenir priso_u_n.\n    Peresce, sicome dist ly sage,\n  Ne voet arer, dont en est\u00e9e\n  Luy falt aler en beguinage;\n  Mais n\u2019est qui pain ne comp_er_nage\n  Luy don_n_e en sa necessit\u00e9;\n  Car par l\u2019apostre est desvei\u00e9\n  Le pain a qui n\u2019ad labour\u00e9;\n  Et c\u2019est auci ne loy n\u2019usage,\n  Solonc que truis en le decr\u00e9,\n  Cil qui le charge n\u2019ad port\u00e9,\n    Peresce de sa retenance\n  Ad Coardie et Inconstance,\n  Souhaid et Pusillamit\u00e9;\n  Ly sage en porte tesmoignance,[146]\n  Que d\u2019inconstante variance\n  Sovent avra sa volent\u00e9\n  D\u2019un point en autre rechang\u00e9;\n  Car cuer de mutabilit\u00e9\n  Ly pent toutdis en la balance;\n  Dont voet, no_u_n voet, p_ar_ tieu degr\u00e9\n  Lerra passer sanz bienfaisance.\n    Auci Peresce pour servir\n  Y vient Souhaid, qui par desire\n  Covoite toute chose avoir,\n  Disant sovent a bass suspir,\n  \u2018He, dieus me doignt a mon plesir\n  Argent, chastell, ville et manoir!\u2019\n  Mais ja son pi\u00e9 ne voet movoir\n  Porra d\u2019ascune part complir:\n  Siq\u2019en la fin doit bien savoir,\n  Ainz qu\u2019il s\u2019en poet ap_ar_cevoir[147]\n  Poverte luy doit survenir.\n    Mais Pusillamit\u00e9 la nyce\n  Sert a Peresce d\u2019autre vice;\n  Car celle n\u2019ose com_m_encer\n  Sur soy d\u2019enprendre ascun office,\n  Ou de labour ou de service,\n  Ainz est tant plain de supposer\n  Et des perils ymaginer,\n  Que cuer luy fait, siq_ue_ justice\n  En pert, dont mesmes soy aider[148]\n  Ne voet, ainz laist trestout aler,\n  Et l\u2019onour et le benefice.\n    Coardz les vertus assaillir,\n  Ne les pecch\u00e9s n\u2019ose eschu\u00efr;\n  Car c\u2019est cil fol, com_m_e dist ly sage,\n  [Sidenote: =f. 34=]\n  Qui la putaigne a son plesir\n  Pour bordeller en son putage,\n  Sicom_m_e la beste en pasturage;\n  Qu\u2019il n\u2019ad point tant du vasselage,\n  Qu\u2019il resister sache ou fu\u00efr,\n  Ain\u00e7ois se laist a son hontage\n  Effeminer de son corage,\n  Dont fait hom_m_esse en soy perir.\n    Sicome l\u2019enfant se to_ur_ne en voie,\n  Pour l\u2019oue que luy sifflera,\n  Pour meinz encore se desvoie\n  Ly fol coard, qant om l\u2019envoie.\n  Tieu messager petit valra;\n  Car combien q\u2019il fort corps avra,\n  Le cuer dedeinz malade esta,\n  Du quoy le pulmon et la foie\n  Ove tout l\u2019entraile tremblera:\n  Tieu parlesie ne guarra\n    Om dist, \u2018manace n\u2019est pas lance\u2019:\n  Mais au coard p_ar_my la pance\n  Luy semble avoir est\u00e9 feru\n  D\u2019un mot del autry malvuillance.\n  Trop est du povre contenance;\n  Car quant il voit l\u2019espeie nu,\n  Tout quide avoir le ferr sentu:\n  C\u2019est un mal champio_u_n de dieu,\n  Q\u2019ensi Peresce desavance;\n  Qant corps et alme est sanz vertu\n  De l\u2019un et l\u2019autre sustienance.\n    Car, si Peresce dont vous dis\n  Fait l\u2019om_m_e tard et allentis\n  Solonc le corps de ce q\u2019appent\n  Au monde, encore plus tardis\n  Fait le corage et plus eschis\n  De ce que l\u2019alme p_ro_prement\n  Duist faire a dieu; car point ne rent,\n  Les charges qui luy sont assis\n  Du sainte eglise, et me\u00ebment\n  Prier ne poet aucunement,\n  Ne juner, si ne soit envis.\n    Atant vous dy je de Peresce,\n  En halt estat qant est clergesce\n  Charg\u00e9 de cure et prelacie,\n  Si lors dirra matins ou messe,\n  Ce fait ensi com_m_e par destresce;\n  Devocio_u_n luy est faillie,\n  Du quoy ne preche ne ne prie,\n  Ainz laist celle alme peccheresse\n  Sanz bon_n_e garde en sa baillie\n  Perir; car tout le charge oublie\n  Del ordre dont elle est p_ro_fesse.\n    Peresce auci fait q\u2019om_m_e lais,\n  Ja soit il sessant a_u_ns et mais,\n  Ne sciet sa pat_er_noster dire,\n  Dont qant au Moustier s\u2019est attrais,\n  Ja d\u2019autre chose ne s\u2019atire,\n  Mais quiq_ue_ voet jangler et rire\n  A luy de maintenant se tire,[149]\n  Q\u2019au paine s\u2019il ses mains jam_m_ais\n  Vorra lever vers n_ost_re sire.\n  Tieu vielard fait son dieu despire\n  Et est au deable trop curtais.\n    En l\u2019evangile est dieus disant,\n  Hom doit ardoir; lors quoy serra\n  Cil q\u2019ove les arbres est crescant,\n  Et est mortiel et reson_n_ant,\n  S\u2019il point ne fructefiera?\n  Quant sa jovente passera\n  Sanz vertu qu\u2019il en portera,[150]\n  Et sa vielesce est survenant,\n  Et qu\u2019il baraigne ensecchera,\n  Sanz reverdir l\u2019alme ardera,\n    =La tierce file de Accidie, quelle est appell\u00e9e Lachesce.=\n    La tierce fille apres suiant,\n  D\u2019Accidie quelle est descendant,\n  Trop ad pesante contenance:\n  N\u2019est chose qui du maintenant\n  Voet faire, ain\u00e7ois en tariant[151]\n  Mettra tous biens en po_ur_loignance.\n  De son no_u_n la signefiance\n  A ses fais porte tesmoignance,\n  Car Lachesce hom la vait nom_m_ant,\n  Q\u2019al un n\u2019a l\u2019autre po_ur_voiance\n  Du corps ne d\u2019alme est entendant.\n    Endementiers q_ue_ l\u2019erbe es vals\n  Renaist et croist, moert ly chivals:\n  Ensi qua_n_t om par lachet\u00e9\n  Ses fais po_ur_loigne et ses journals\n  Espiritals ou corporals,\n  Tancome ses jours ad po_ur_loign\u00e9,\n  Son temps luy est mortefi\u00e9;\n  Luy doit venir, qua_n_t nuls travals\n  Ad fait, car veine volent\u00e9\n  Que n\u2019est des oevres achiev\u00e9\n  Est a les sounges perigals.\n    Des causes q\u2019il tient entre mein\n  Lachesce dist, \u2018Demein, demein,\u2019\n  Et laist passer le jour p_re_sent.\n  Quant siet decoste son p_ro_chein,\n  Mainte excusacio_u_n en vein,\n  Allegge a son excusement;\n  Mais toutes voies il attent,\n  Siq_ue_ jam_m_ais son oev_er_e au plein\n  Serra p_ar_fait; ainz lentement\n  Trestout met en delaiement,\n  Et le divin et le mondein.\n    Tout ce q\u2019appent a dieu servise\n  Lachesce en sa darreine assise\n  Le met; car il ne vient jam_m_es\n  Les jours du feste au sainte eglise                               5620\n  Par temps, ainz dist q\u2019asses suffise\n  S\u2019il vient au temps baiser la pes:\n  Et d\u2019autrep_ar_t s\u2019abstient ades,\n  Qu\u2019il n\u2019ert en trestout l\u2019an confes,\n  Fors q\u2019une fois, pour nulle aprise,\n  Et ce serra du Pasques pres,\n  Qua_n_t pourloigner ne s\u2019en poet mes:\n  Vei la devoute truandise!\n    Trop court vers dieu Lachesce en dette,\n  La duet\u00e9 de son labour.\n  Dieus la devocio_u_n rejette\n  Du prestre, qant il huy tresjette\n  Ses houres tanq\u2019en autre jour:\n  Car q_ue_ l\u2019en doit sanz nul destour\n  Loenge rendre au creatour\n  Essample avons de l\u2019alouette,\n  Que bien matin de tour en tour\n  Monte, et de dieu volant entour\n    Lachesce fait le Pelerin\n  Enlasser, siqu\u2019il son chemin\n  Ne poet p_ar_faire duement,\n  Dont son loer pert en la fin:\n  Car qui ne sert jusq\u2019au p_ar_fin,\n  Com_m_e l\u2019evangile nous aprent,\n  N\u2019est apt ne digne aucunement\n  Du ciel a son definement;\n  Ainz par le juggement divin\n  De son labour, q_ue_ plus n\u2019en prent[153]\n  Que cil qui jam_m_ais fuist cristin.\n    Lachesce est celle charuere\n  Que lente et reguardant arere\n  Sa main fait mettre a la charue:\n  La tour com_m_ence auci primere,\n  Mais ne la poet p_ar_faire entiere,\n  Dont om au fin l\u2019escharne et hue.\n  Je truis que de la gent hebrue\n  Qua_n_t par lachesce estoit derere,\n  Dont Amalech les fiert et tue:\n  Mais ja tieu chose n\u2019eust venue,\n  S\u2019avant fuissent ove la banere.\n    Om ne doit mettre a no_u_nchaloir\n  P_ro_verbe q\u2019est du grant savoir,\n  Car jadis om solt dire ensi:\n  Cil qui ne voet qua_n_t ad pooir,\n  N\u2019el porra puis qant ad voloir,\n  Lachesce fait tout autrecy\n  Du tout ce q\u2019app_ar_tient a luy:\n  Qua_n_t poet ne fait le soen devoir,\n  Par quoy sovent est escharni;\n  Car quant au fin s\u2019est enpovri,\n  Lors quiert ce q_ue_ ne poet avoir.\n    Senec le dist, q\u2019a son avis\n  Trop s\u2019aliene et est caitis\n  Du foy cil qui sa repentance\n  Quant du jofnesse est desfloris,\n  Et q\u2019au peccher n\u2019ad sufficance;\n  Car c\u2019est un povre bienvuillance,\n  Q\u2019a dieu lors offre la pitance\n  Du viele lie q\u2019est remis,\n  Qant tous les flo_ur_s p_ar_ fole errance\n  De sa jovente et sa substance\n  As deables ad offert toutdis.\n    Ce dist ly deable au Lachet\u00e9:\n  [Sidenote: =f. 35=]\n  \u2018Jofne es et ta joliet\u00e9\n  Et lors porras ta malvoist\u00e9\n  Par loisir a ta volent\u00e9\n  Tout a belle houre redrescer.\u2019\n  Ensi le met en folquider,\n  Plus nyce que le prison_n_er\n  Qui tout jour voit l\u2019uiss desferm\u00e9,\n  Dont il pourroit en saulf aler,\n  Mais ne se voet desprison_n_er,\n    Mais a Lachesce avient sovent,\n  Que par son fol deslaiement,\n  Quant voit com_m_ent ad tous perdu,\n  Les biens du siecle et ensement\n  Les biens del alme, et folement\n  Son temps en mal ad despendu,\n  Lors deinz son cuer s\u2019est enbatu\n  Tristesce, dont tant est com_m_u.\n  Que sa mort p_ro_pre tristement\n  Que ja pour hom_m_e ne pour dieu\n  Ne s\u2019en conforte ascunement.\n    De la tristesce q\u2019est mondeine\n  Ly sages son enfant enseigne\n  Qu\u2019il doit fu\u00efr la maladie,\n  Q\u2019au cuer del hom_m_e est tant greveine,\n  Com_m_e est la tine au drap du leine,\n  Ou verm que l\u2019arbre mortefie.\n  Car la tristesce en sa folie\n  Escourte et la vielesce meine,\n  Avant que l\u2019oure soit complie\n  Que nature avoit establie:\n  C\u2019est maladie trop vileine.\n    Tristesce est celle nyce fole\n  Que la reso_u_n trestoute affole,\n  Siq_ue_ ly deable a son plesir\n  De luy se jue et se rigole;\n  Et si la prent de tiele escole\n  Car du Tristesce le conspir\n  Fait Obstinacio_u_n venir,\n  Que verit\u00e9 tient a frivole,\n  Siq_ue_ reso_u_n ne voet o\u00efr,\n  Du pecch\u00e9 pour soy repentir;\n  Car du pardo_u_n ne tient p_ar_ole.\n    Le vice d\u2019Obstinacio_u_n\n  Par nulle predicacio_u_n\n  A repentance ne s\u2019applie,\n  De sa continuacio_u_n\n  Pert grace, dont en heresie\n  Argue et tient que sa folie\n  Est tant al\u00e9 q\u2019en ceste vie\n  N\u2019en poet faire emendacio_u_n:\n  Dont il la dieu mercy desfie,\n  Que confesser ne se voet mye,\n  Ainz chiet en desparacio_u_n.\n    Molt ad grant joye ly malf\u00e9e\n  Car lors le meine p_ar_ le frein\n  Tout voegle apres sa volent\u00e9,\n  Q\u2019au droite voie en nul degr\u00e9\n  Rettourner sciet, siq\u2019au darrein\n  Se pent ou tue de sa mein;\n  Dont est du double mort certein,\n  Com_m_e fuist Judas ly malur\u00e9.\n  Ce dist saint Job, \u2018Trop est en vein\n  Que l\u2019om_m_e vit jusq\u2019au demein,\n    Desesp_er_ance l\u2019insolible\n  C\u2019est ly pecch\u00e9s q_ue_ deinz la bible\n  Par Jeremie dieus blama,\n  Et la nom_m_a le vice horrible;\n  Disant qu\u2019il tant la fra passible\n  Des mals q_ue_ souffrir la ferra,\n  Siq_ue_ chascun q_ue_ la verra\n  Sur luy sa teste movera,\n  Et tous dirront, \u2018Vei l\u2019incredible,\n  Dont sanz mercy puny serra\n  Du mort dont nuls est rev_er_tible.\u2019\n    =La quarte file d\u2019Accidie, quelle est appell\u00e9e Oedivesce.=\n    La quarte file soer Peresce\n  Celle ad a no_u_n dame Oedivesce,\n  Que de nul bien se voet meller,\n  Car p_ar_ amour ne p_ar_ destresce\n  N\u2019ad cure qui doit chanter messe,\n  Ne qui les champs doit labourer,\n  Maisq\u2019al hasard pourra juer,\n  Ou a la pierre jetteresse:\n  Vei la le fin de son mestier!\n  Car pour prier ne pour loer\n  D\u2019autre bienfait ja ne s\u2019adresce.\n    Si l\u2019om_m_e oedif poet a les d\u00e9es\n  Juer, tout ad ses volent\u00e9s\n  Compli, car jam_m_ais autre joye\n  Ne quiert, tant com_m_e p_ro_sp_er_it\u00e9s\n  Du gaign luy vient; mais pl_us_ d\u2019asses\n  Car quant ad p_er_du sa monoie,\n  Lors met ses draps et sa couroie,\n  Mais s\u2019il tout pert, lors com_m_e desv\u00e9s\n  Maldit et jure vent et voie,\n  Son baptesme et son dieu renoie,\n  Et tout conjure les malf\u00e9es.\n    Dame Oedivesce meine et guie\n  Ceaux qui par faignte truandie,\n  Qua_n_t sont a labourer puissant,\n  Car mieulx amont la soule mie\n  Ove l\u2019aise q\u2019est app_ar_tenant,\n  C\u2019est du solail q\u2019est eschaulfant,\n  Et du sachel acostoiant,\n  Et du buisson l\u2019erbergerie,\n  Que labourer pour leur vivant\n  Et d\u2019estre riches et manant,\n  Voir si ce fuist de seignourie.\n    L\u2019Oiceus ja se pourvoit du nient,\n  Il dist, \u2018Dieus aide a la charette!\u2019\n  Mais du labour q\u2019a ce p_ar_tient\n  Ja de sa main ne la sustient;\n  Ainz plus oedif que l\u2019oisellette,\n  De tous labo_ur_s loign se desmette,\n  Q\u2019au corps ne rent sa due dette\n  N\u2019a l\u2019aime fait ce que covient;\n  Car pour loer q_ue_ dieus p_ro_mette\n  Ne moet son pi\u00e9 de la voiette,\n    Ly grisilons en temps d\u2019est\u00e9e\n  Chante et tressalt aval le pr\u00e9\n  Joliement en celle herbage;\n  Mais ja n\u2019aguarde en sa pens\u00e9e,\n  Qua_n_t ce bell temps serra pass\u00e9,\n  U lors vitaille et herbergage\n  Avoir pourra, ainz com_m_e volage\n  Oedif s\u2019en vait en rigolage,\n  Et se pourvoit en nul degr\u00e9:\n  Dont puis, qua_n_t vient le froid orage,                          5830\n  Lors sanz hostell et comp_er_nage\n  Languir l\u2019estoet en povret\u00e9.\n    Mal s\u2019esjo\u00fft et chante en vein\n  Ly grisilons, qua_n_t au darrein\n  Son chant luy doit to_ur_ner en plour:\n  Ensi malfait l\u2019oiceus humein,\n  Q\u2019au siecle ne voet mettre mein,\n  Ne cuer d\u2019amer son creatour.\n  Ly sages dist que cest errour\n  Son pourchas laist au tieu vilein:\n  Qua_n_t il s\u2019estrange au tout labour,\n  Reso_u_n le voet que tout honour\n  Et tout p_ro_ufit luy soit forein.\n    Ly sages dist, nuls poet comp_re_ndre\n  Les griefs mais q\u2019Oedivesce emp_re_ndre\n  Fait a la gent du fole enprise:\n  Car qua_n_t la char q\u2019est frele et tendre\n  N\u2019au dieu n\u2019au siecle voet entendre,\n  Lors sanz arest deinz sa pourprise\n  Des vices ert vencue et prise,\n  Com_m_e cil qui n\u2019ad dont soi defendre.\n  Seint Jeremie en tiele guise\n  Dist q\u2019Oedivesce ove sa mesprise\n  Sodome causa de mesprendre.\n    Dame Oedivesce est celle fole\n  Que plustost son aqueinte affole,\n  Soit hom_m_e ou fem_m_e, du pecch\u00e9:\n  Et sanz labour le corps rigole,\n  Et l\u2019alme auci n\u2019est occupi\u00e9\n  De ce q\u2019affiert a son degr\u00e9,\n  Lors est la maiso_u_n ramoun\u00e9;\n  Par quoy sicom_m_e deinz une escole\n  A demourer s\u2019est herberg\u00e9\n  Ove ses disciples ly malf\u00e9e,\n  Car l\u2019evangile ensi parole.\n    Dame Oedivesce laist overt\n  La mousche q\u2019est abhominable:\n  C\u2019est celle auci qui tout s\u2019ahert\n  As vanit\u00e9s, et deinz soy pert\n  Les biens de l\u2019alme reson_n_able.\n  Dame Oedivesce la muable\n  Fait en pecch\u00e9 vertu changable;\n  Car seint Bernard le no_us_ fait cert,\n  Que du penser foldelitable\n  [Sidenote: =f. 37=]\n  D\u2019embler ou estre ensi tardis\n  En sont ly bien par Negligence.\n    Ly Necligens de s\u2019aqueintance\n  Retient le vice d\u2019Ignorance,\n  Qui bien ne sciet ne bien aprent.\n  Ly sage en porte tesmoignance,[155]\n  Qe ly malvois n\u2019ad conoiscance\n  Du sapience aucunement,\n  Ain\u00e7ois tout lass s\u2019en vait sovent[156]\n  La dieu voie en reconoiscance;\n  Dont dist l\u2019apostre tielement,\n  Celluy qui d\u2019ignorance offent\n  Dieus met en sa desconoiscance.\n    El viele loy je truis lisant,\n  Ly Necligens q\u2019iert ignorant\n  A guarder le precept divin,\n  Dieus com_m_anda du maintenant\n  Q\u2019om l\u2019osteroit, siq\u2019en avant\n  Mais si le mal fuist pichelin,\n  Lors covenoit a faire fin\n  Du tiel offrende a dieu rendant,\n  Dont poet son necligent engin\n  Vers dieu redrescer en la fin,\n  Et amender le remenant.\n    Ly Necligens en sa meso_u_n\n  Encore un autre compaigno_u_n\n  Retient ove soy, dont valt le pis;\n  Que ja n\u2019orra si bon sermo_u_n,\n  Dont souvenir luy vient ou pis.\n  Seint Jake un tiel a son avis\n  Resemble a l\u2019om_m_e qui son vis\n  Deinz le mirour voit enviro_u_n,\n  Mais quant s\u2019en to_ur_ne ly caitis,\n  De son visage ad tout oublis\n  Qanqu\u2019il veoit de la fa\u00e7on.\n    C\u2019est ly pecch\u00e9s p_ar_ quoy ly sages\n  Des juges, qu\u2019ils n\u2019oubliont mye\n  La cause as povres voisinages:\n  Car oubliance en nuls estages\n  Ne soy ne autres justefie.\n  Ose\u00eb dist en p_ro_phecie\n  Au poeple dieu et leur chastie\n  Disant, pour ce q\u2019en leur corages\n  Chascun la loy son dieu oublie,\n  Dieus en oubli de sa partie\n    C\u2019est ly pecch\u00e9s universals,\n  Q\u2019es choses que sont temporals\n  Non soulement est anemis,\n  Ainz plus grieve en espiritals:\n  Car s\u2019il ait fait Cent Mil mortals,\n  Au paine luy sovient de diss,\n  Au confesser quant serra mis.\n  Com_m_ent serront ses mals guaris,\n  Quant confesser ne sciet ses mals?\n  Si dieu n\u2019en fait a luy mercis,\n  Ne poet guarir des infernals.\n    =La descripcio_u_n en especial d\u2019Accidie.=\n    O fole Accidie au deable amye,\n  Qe l\u2019amour dieu tu ne pus mie\n  Avoir, car nul amour desers,\n  Ainz es morte en humaine vie;\n  Dont sicom_m_e songe et fantasie\n  S\u2019en passont, tu le temps y pers.\n  Tu es des tous les vices sers,\n  Sans faire a l\u2019alme compaignie,\n  Forsq\u2019a tes sens, u tu t\u2019adhers\n  Com_m_e beste, mais tout au travers\n  Reso_u_n en toy se mortefie.\n    He, vice, tu es hosteller,\n  Qui fais ta maiso_u_n ramoner,\n  Que n\u2019y remaint aucun vertu;\n  Dont ly malf\u00e9es pour herberger\n  Y vient, et fait ove soy mener\n  He, vice, come tu es perdu,\n  Q\u2019au primer point malvois es tu,\n  Et au my lieu fais empirer,\n  Mais quant tu es au fin venu,\n  Lors es si tresmalvois, q_ue_ dieu\n  Ove les plus mals te fait ruer.\n    He, vice, au droit pour toy descrire,\n  Tu es semblable au litargire,\n  Q\u2019en dormant l\u2019om_m_e fait morir:\n  Ta main a nul bon oevre tire,\n  Ton oill le bien ne poet vo\u00efr,\n  T\u2019oraille auci n\u2019el poet o\u00efr,\n  Neis q_ue_ ta bouche lais ovrir\n  Pour bien contier ne po_ur_ bien dire,\n  Des pi\u00e9s aler ne revenir\n  Te fais pour bien, siq_ue_ merir\n  N\u2019as membre qui te poet souffire.\n    He, fole Accidie, quoy dirras,\n  Que tu n\u2019as fait aucun p_ro_ufit\n  En ceste vie, u tu menas\n  Les eases, mais riens y pensas\n  De l\u2019alme? Pour ce ton delit\n  Se changera d\u2019un autre plit;\n  Car corps avesques l\u2019espirit\n  Dedeinz la chambre au Sathanas\n  Serront couchiez, u que ly lit\n  Sont plain de feu q\u2019est infinit:\n    =Ore dirra de Avarice et de ses cink files, dont la prim_er_e est\n    Covoitise.=\n    Cynk files naiscont d\u2019Avarice,\n  Des quelles p_ar_ son droit office\n  Est Covoitise la primere:\n  C\u2019est celle qui pour benefice\n  Du siecle laist le dieu service;\n  Car la richesce seculere\n  Luy est des autres la plus chiere,[157]\n  Et pour gaigner par tieu maniere\n  Retient ove soy tout autre vice;\n  Pour verit\u00e9 mettre a derere[158]\n  Et desconfire la justice.\n    C\u2019est celle qui pour ses compains,\n  Ne ses sorours ne ses germains,\n  Ne voet laisser son avantage,\n  Ain\u00e7ois s\u2019avance as tous bargains.\n  U que pourra tenir ses gains,\n  N\u2019ad cure quiq\u2019en ait damage;\n  Car qui ses terres en morgage,\n  Lors Covoitise y tent ses mains\n  Et les oblige a son paiage;\n  Dont molt sovent sanz heritage\n  Laist en poverte ses p_ro_chains.\n    Iceste file, com_m_e je pense,\n  Nasquist primer sanz conscience;\n  Dont qua_n_t aucune cause enprent,\n  Au com_m_encer l\u2019enqueste ensense\n  A jurer sur false evidence,\n  Et du fin orr au jugge aprent,\n  Au fin qu\u2019il puis en juggement\n  Pourra son tort en audience\n  Justefier devant la gent:\n  Et ensi veint secretement\n  Le droit, que nuls le contretence.\n    Car qua_n_t Richesce vient pledant,\n  Poverte vait sanz defendant:\n  Richesce don_n_e et l\u2019autre prie,\n  Le jugge, questour et sergant,\n  Par queux sa cause justefie;\n  Car Covoitise qui s\u2019applie\n  A la Richesce, ne voit mye\n  Le droit du povre mendiant.\n  Que jugges ne serroit partie\n  La loy defent, mais l\u2019orr deffie\n  Le droit et met le tort avant.\n    Ly covoitous, qua_n_t s\u2019apar\u00e7oit\n  Q\u2019est riche des possessions\n  Et innocent, lors en destroit\n  Son cuer remaint com_m_ent porroit\n  Ses retz po_ur_tendre a tieux buissons.\n  Sovent l\u2019attret des beals sermons,\n  Sovent d\u2019aprest, sovent des do_u_ns,\n  Dont l\u2019innocent se fie et croit\n  En les fallas de ses reso_u_ns;\n  Mais l\u2019autre en ses conclusio_u_ns\n    Mais quant avient q_ue_ son voisin\n  Tient presde luy rente ou molyn,\n  Qe vendre en bon gr\u00e9 ne voldra,\n  Cil covoitous du fals engin\n  Met tiel obstacle en son chemin,\n  Dont en danger le ruera:\n  Car falsement l\u2019enditera,\n  Ou d\u2019autre part luy grevera,\n  Du quoy ly povres en la fin,\n  Par fine force ou il lerra\n  Sa terre a ce tirant mastin.\n    Sicom_m_e le Luce en l\u2019eaue gloute\n  Du piscon la menuse toute,\n  Qu\u2019il presde luy verra noer,\n  Ensi ly riches ne laist goute\n  Des povres gens q\u2019il pile et boute:\n  Mais c\u2019est le pis de son mestier,\n  [Sidenote: =f. 38=]\n  Com_m_e plus se prent a devorer,\n  Ce met le voisinage en doubte\n  Sicom_m_e perdis de l\u2019esp_er_ver,[159]\n  Q\u2019a luy soul n\u2019osent resister,\n  Combien qu\u2019ils soient une route.\n    Mais je ne dy pas nequedent\n  Que Covoitise soulement\n  Es cuers des riches gens habite;\n  Ain\u00e7ois les cuers du povre gent\n  Assault et point asses sovent;\n  Voir s\u2019il n\u2019en gaignont une myte,\n  Le vice encore les endite,\n  Dont sont coupable en pensement\n  L\u2019evesq_ue_ ensi com_m_e l\u2019eremite:\n  Solone que chascune appetite,\n  Dieus met leur cause en juggeme_n_t.\n    Ly povre covoitous n\u2019areste\n  Ne son corps mesmes ne sa beste\n  Solone les sains com_m_andemens,\n  Si ce ne soit pour la tempeste\n  Que survient de l\u2019orrible temps;\n  Mais lors s\u2019ato_ur_ne d\u2019autre sens\n  De faire ses bargaignemens,\n  A la taverne, u deshoneste\n  Sa vie meine en janglemens.\n  Vei la les nobles sacremens,\n  Dont env_er_s dieu fait sa requeste!\n    Du covoitise trop s\u2019avile\n  Envoit a vendre son frument,\n  Et par deceipte puis s\u2019affile,\n  Et vient y mesmes de sa guile\n  Pour l\u2019achater tout p_ro_prement;\n  Et plus en don_n_e de l\u2019argent[160]\n  Que la com_m_une de la gent\n  Vendont, et ensi se soubtile,\n  Qu\u2019il la chiert\u00e9 monter sovent\n  Fait du march\u00e9; si p_er_dont cent\n    Du covoitise mal s\u2019espleite\n  Q\u2019ad sa mesure trop estreite,\n  Soit pynte ou lot, dont il le vin\n  Vent en taverne par deceite:\n  Car de mesure contrefeite\n  Sovent se pleignont ly voisin,\n  Et sur trestous ly pelerin\n  S\u2019en pleint, qui lass en son chemin[161]\n  S\u2019en vait et d\u2019argent ad souffreite.\n  Rent larges paines au p_ar_fin\n  A luy qui tant estroit coveite.\n    Ly covoitous en son ayue\n  Ad cynk servans de retenue,\n  Des queux Chalenge est ly primer;\n  Soubtilit\u00e9 la desconue,\n  Que sa faulsine ne desnue\n  Est la seconde, et P_er_jurer,\n  P_er_est ly tierce, et puis Tricher\n  Ingratitude s\u2019esvertue\n  Du Covoitise acompaigner:\n  Qui tieus compaigns doit encontrer\n  Se poet doubter de leur venue.\n    Pour fals chalenge sustenir\n  Ly fals plaintif y doit venir,\n  Qui fals tesmoign ove luy merra;\n  Si falt auci pour retenir\n  Fals advocat pour plee tenir,\n  Qui competent salaire avra;\n  Fals assissour y coviendra;\n  Mais pour la cause au point finir\n  Chalenge de son orr dorra\n  Au jugge, et lors tout seur serra\n  Que tout ert fait a son plesir.\n    Chalenge auci d\u2019un autre endroit,\n  Ou soit a tort ou soit a droit,\n  Au povre gent de leur bargaign\n  Combien qu\u2019il nul defaute voit,\n  Encore pour le petit gaign\n  Ascune part retient ou main.\n  Mais d\u2019une chose soit certain,\n  Com_m_e Malechie le disoit,\n  Q\u2019ensi chalenge son p_ro_chain\n  Dieu le chalenge a son derrain\n  Du male mort, qu\u2019il luy envoit.\n    Au Fals chalenge un autre vice\n  Q\u2019on nom_m_e Fals occasio_u_n;\n  C\u2019est ly droit cousins d\u2019Avarice,\n  Car pour guaigner le benefice\n  Legierement troeve encheso_u_n\n  Sovent sanz cause et sanz reso_u_n\n  A deguerpir son compaigno_u_n;\n  \u2018Chascuns pour soy,\u2019 ce dist, \u2018chevise\u2019:\n  Pour mesmes recevoir le do_u_n,\n  A l\u2019autre en fra destourbeiso_u_n:\n    Au Babiloine et a Chald\u00e9e,\n  Q\u2019au tort le poeple ont chaleng\u00e9,\n  Par Jeremie dieus manda,\n  Puisqu\u2019ils sur gent de povret\u00e9\n  Ont leur chalenge compass\u00e9,\n  D\u2019espeie il leur chalengera;\n  Dont ly plus fortz se tremblera,[162]\n  Et ly plus sage ensotera,[163]\n  Et le tresor q\u2019ont amass\u00e9\n  Et ensi rechalengera\n  Le povre droit q\u2019ont devor\u00e9.\n    Soubtilit\u00e9, qui vient apr\u00e8s,\n  Se tient du Covoitise pres\n  Com_m_e s\u2019amye et sa chamberere,\n  Par qui consail l\u2019autry descres\n  Compasse, dont son p_ro_pre encres\n  Pourra tenir, car a son piere\n  Ferroit tresget en sa maniere:\n  Qui de sa cause tout le fes\n  Enporte, siq_ue_ par sa chiere\n  Qua_n_t est devant ne qua_n_t derere\n  Nuls s\u2019apar\u00e7oit de luy jam_m_es.\n    Soubtilit\u00e9 dieus n\u2019ayme mye,\n  Ainz la maldist par Isa\u00efe;\n  Car la soubtile Covoitise\n  Ad toutdis en sa compaignie\n  Et Conjecture et Guilerie,\n  Car l\u2019evangile nous devise,\n  Que de la seculere aprise\n  Om truist plus quointes de boidie\n  Et plus soubtils d\u2019une autre guise,[164]\n  Qe ne sont cil q\u2019ont tout assisse\n  L\u2019alme en divine queinterie.\n    L\u2019areine au mer, ce dist Ambrose,\n  Qua_n_t voit q_ue_ l\u2019oistre se desclose,\n  Mette une pierre en la fendure,\n  Mais qua_n_t l\u2019escale n\u2019y est close,\n  Le piscon prent a l\u2019overture\n  Et le devore en sa nature.\n  Ensi du False conjecture\n  Ly Covoitous son gaign dispose\n  Sur l\u2019innocente creature,\n  Et le devoure a sa mesure,\n  Q\u2019au paine y laist ascune chose.\n    Perjurie, q\u2019ad sa foy p_er_du,\n  Au Covoitise pour servir:\n  C\u2019est cil qui n\u2019ad cremour de dieu;\n  Maisqu\u2019il del orr soit retenu,\n  La conscience en fait fu\u00efr;[165]\n  Car voir en fals sovent vertir,\n  Et fals en voir fait revertir.\n  C\u2019est cil qui pour amy et dru\n  Falsine fait ove soy tenir;\n  Que loialt\u00e9 ne poet venir,\n    Grant pecch\u00e9 fait qui se p_er_jure,\n  Et ensi fait qui le p_ro_cure;\n  Car peiour est le p_er_jurer\n  Que l\u2019omicide en sa nature:\n  Car l\u2019en verra p_ar_ cas tiele hure\n  Q\u2019un hom_m_e l\u2019autre poet tuer,\n  Mais l\u2019en ne porroit deviser\n  Perjurie de justefier\n  Par reso_u_n ne par aventure:\n  Cil fals jurour qui pour loer\n  Met si grant fait a no_u_nchalure.\n    Mais quoy dirrons du fals juro_ur_,\n  Qui le saint corps son salveo_ur_\n  Fait desmembrer du pi\u00e9 en teste\n  P_ar_ grans sermens, dont chascun jo_ur_\n  Il s\u2019acustum_m_e sanz paour?\n  Je dy, l\u2019irreson_n_able beste\n  Valt plus de luy, soit cil ou ceste;\n  C\u2019est du filz dieu ly to_ur_mentour,\n  Qui le flaielle et le moleste.\n  He, quelle cause deshon_n_este\n  Du creature au creatour!\n    Qui par l\u2019eglise jure et ment,\n  Trestout p_er_jure p_ro_prement\n  Qanq\u2019en eglise est contenu;\n  Et qui le ciel et firmament\n  P_er_jure, lors trestout comprent\n  [Sidenote: =f. 39=]\n  Dont Ysa\u00efe en son hebreu,\n  \u2018Way,\u2019 dist, \u2018au fals juro_ur_ mestru\n  Q\u2019ensi mesfait son serement.\u2019\n  C\u2019est un des vices plus cremu,\n  Q\u2019expressement est defendu\n  Par le divin com_m_andement.\n    Mais ly p_er_jurs doit bien savoir,\n  Qe p_ar_ nulle art q\u2019il sciet avoir\n  De sa parole ymagin\u00e9e,\n  Quide a jurer et decevoir,\n  Ert du pecch\u00e9 plus escus\u00e9e;\n  Ain\u00e7ois luy double le pecch\u00e9,\n  Qua_n_t dieus en quide avoir guil\u00e9,[166]\n  Qui tout survoit le fais et voir;\n  Car c\u2019est escript en le decr\u00e9,\n  Solonc q\u2019on charge le jur\u00e9e\n  Il doit son charge recevoir.\n    Quiconq_ue_ met sa main au livre\n  En ce qu\u2019il tent sa main avant\n  A p_er_jurer, tout se delivre\n  De dieu, a qui sa foy suslivre,\n  Com_m_e cil qui jam_m_ais enavant\n  A luy quiert estre app_ar_tienant,\n  Et son hom_m_age maintenant\n  Pour tout le temps qu\u2019il ad a vivre\n  Au deable fait en son jurant,\n  Qui s\u2019esjo\u00fft du covenant\n    N\u2019est pas reso_u_n que l\u2019en oublie\n  L\u2019avisio_u_n de Zacharie,\n  Q\u2019en halt le ciel voler veoit\n  Un grant volum, dont il lors prie\n  Al angre quoy ce signefie;\n  Qui dist que ce de dieu estoit\n  La malei\u00e7on, que descendoit\n  A les maisons de ceaux toutdroit\n  Qui sont p_er_jurs en ceste vie,\n  Le juggement que leur portoit\n  Sentence d\u2019escumengerie.\n    Perjurie ad un soen compaigno_u_n,\n  Qui naist du deable et ad a no_u_n\n  Men\u00e7onge, qui jam_m_ais parla\n  Parole, si tresfalse no_u_n;\n  Dont vait a sa p_er_dicio_u_n,\n  Sicom_m_e David p_ro_phetiza.\n  Par Malachie aussi cela\n  Et leur malvois condicio_u_n\n  A tesmoigner se hastera:\n  Ne say com_m_ent s\u2019excusera\n  Q\u2019attent tiele accusacio_u_n.\n    Ly quartz q\u2019au Covoitise encline,\n  C\u2019est Tricherie q\u2019est terrine,\n  A qui Deceipte est attendant\n  Ove Falset\u00e9, q\u2019est sa cousine.\n  Par leur consail, p_ar_ leur covine\n  Com_m_e soit les terres conquestant;\n  Et d\u2019autre part ly fals marchant\n  P_ar_ leur avis son gaign divine;\n  L\u2019un font de l\u2019orr riche et manant,\n  Et l\u2019autre de leur conspirant\n  Des terres mettont en seisine.\n    Cil Tricherous au repaiage\n  De l\u2019autry bien prent le tollage\n  Par fals acompte ou autrement;\n  Guaign\u00e9 le tient en son corage,\n  Come s\u2019il l\u2019ust trov\u00e9 francheme_n_t.\n  Mais cil qui triche l\u2019autre gent\n  Doit bien savoir, au finement\n  Que ce n\u2019ert pas son avantage;\n  Car il se triche p_ro_prement\n  De tout le bien q\u2019a l\u2019alme appent,\n  Et ce tesmoigne bien ly sage.\n    El viele loy lors fuist ensi,\n  Du quelq_ue_ chose, il la rendroit\n  Entiere arere envers celluy\n  Qu\u2019il ot trich\u00e9, ovesq_ue_ auci\n  La quinte plus que ce n\u2019estoit,\n  Et puis offrende a dieu dorroit,\n  Du quoy son pecch\u00e9 rechatoit,\n  Sicom_m_e la loy l\u2019ot establi.\n  Mais ly Tricher q\u2019est orendroit\n  Sur l\u2019alme laist a faire droit,\n    Encore Triche de son lyn\n  Ad sa cousine et son cousin\n  Tout presde luy po_ur_ consailler;\n  Ce sont et Fraude et Malengin.\n  Bien fuist, s\u2019ils fuissent en l\u2019engin\n  Pour loign jetter en halte mer;\n  Car ce sont qui jam_m_ais plener\n  Leur covenance font guarder\n  N\u2019envers dieu n\u2019envers leur voisin:\n  Font nele ove le frument semer,\n  Dont decevont maint hom_m_e au fin.\n    Ce sont q\u2019ont double la balance\n  Et la mesure en decevance,\n  L\u2019un meinz et l\u2019autre trop comp_re_nt;\n  Du meindre vendont au creance,\n  Du greindre par multipliance\n  Achatont de la povre gent:\n  Plus ont deservy jugement\n  La bible en porte tesmoignance,[167]\n  Dieus en la viele loy defent\n  Mesure et pois que doublement\n  Se fait a la com_m_un nuisance.\n    Entre les autres pour servir\n  Au Tricherie vient Conspir,\n  La torte cause q\u2019ymagine;\n  Et pour ce qu\u2019il n\u2019en doit faillir,\n  Confederacio_u_n venir\n  Mais Champ_ar_tie en leur covine\n  Se haste, et nuyt et jour ne fine,\n  De la busoigne au point finir.\n  Ce sont ly troy p_ar_ qui falsine\n  Dame Equit\u00e9 vait en ruine,\n  Et tort se fait en halt tenir.\n    U Tricherie vait, du pres\n  Vient Circumvencio_u_n apres,\n  Ove son compaign q\u2019ad no_u_n Brocage:\n  Du Covoitise et tous les fetz\n  P_ar_font; car l\u2019un en son corage\n  Primer coviette l\u2019avantage,\n  Et l\u2019autre en fait le p_ro_curage[168]\n  Solonc qu\u2019il voit venir l\u2019encress;\n  Q\u2019au paine ascuns serra si sage,\n  Qui n\u2019ert deceu p_ar_ leur menage,\n  S\u2019ils p_ar_ deux fois l\u2019eiont confess.\n    La voegle Ingratitude vient\n  Ove Covoitise main au main:\n  C\u2019est ly pecch\u00e9s q\u2019au cuer enprient\n  Oblivio_u_n, dont riens sovient\n  D\u2019onour, du bien, que son p_ro_chain\n  L\u2019ad fait devant, ainz com_m_e vilain\n  De chescun prent, mais en certain\n  A nul redon_n_e et tout retient:\n  C\u2019est cil q\u2019est toutdis fieble et vain\n  A l\u2019autry prou, mais fort et sain\n    La foy, sicom_m_e ly sages dist,\n  D\u2019Ingratitude s\u2019esvanist\n  Ensi com_m_e glace se relente;\n  Car deinz brief temps trestout oublist\n  Le bien q\u2019ain\u00e7ois ascuns luy fist,\n  Q\u2019au guerdon_n_er ne se talente.\n  Fols est q\u2019au tiel amy presente\n  Argent ou orr ou terre ou rente;\n  Car quant plus don_n_er ne suffist,\n  Et au busoign plus q_ue_ jumente\n  Irreson_n_able l\u2019escondist.\n    A l\u2019om_m_e ingrat, tu dois savoir,\n  Que trop p_er_est ce no_u_nsavoir,\n  Si tu tes biens trestous dorroies;\n  Car prest serra de recevoir,\n  Mais redon_n_er de son avoir\n  Ja n\u2019ert ce temps q_ue_ tu le voies:\n  Et d\u2019autre part, si toutes voies\n  Mill auns a ton loyal pooir,\n  En un soul jour tout le p_er_droies;\n  Et qua_n_t meulx fait avoir quidoies,\n  Il te ferroit pis decevoir.\n    Ingratitude des seignours\n  Du povre gent prent les labours,\n  Mais point n\u2019aguarde leur merite\n  A guerdon_n_er; car povre as courtz\n  Ne poet que faire ses clamours,\n  N\u2019en porte: auci la gent petite\n  Ingratitude leur excite\n  Au sire qui les fait honours,\n  Que sa bont\u00e9 serra desdite;\n  Et moult sovent qui plus p_ro_fite\n  As tieus, meinz ad de leur amours.\n    Ingratitude est toutdis une\n  Q\u2019au Covoitise se com_m_une;\n  C\u2019est cil q\u2019au soir les biens du jour\n  Car nulle chose en fait com_m_une:\n  C\u2019est cil qui porte sanz amour\n  [Sidenote: =f. 40=]\n  Le cuer, car vers son creatour,\n  Qui l\u2019ad don_n_\u00e9 sen et vigour,\n  N\u2019en rent mercys ne grace aucune:\n  C\u2019est cil a qui si tout honour\n  Ussetz don_n_\u00e9, au chief de tour\n  Ne t\u2019en redorroit une prune.\n    En l\u2019om_m_e ingrat ja ne te fie;\n  Et dieu juret et tous les seintz\n  Q\u2019il jam_m_ais jour de sa partie\n  Ne te faldroit, ainz sanz partie\n  Te volt amer malade et seins,\n  Pour ce ne serres plus certeins;\n  Car s\u2019il te voit depuis constreins\n  Du poverte ou du maladie,\n  Ja plus ne luy serres p_ro_cheins:\n  L\u2019en poet bien dire as tieus vileins,\n    D\u2019Ingratitude escript je truis\n  La cause dont serra perdus;\n  Car l\u2019om_m_e ingrat est sanz pit\u00e9,\n  En tant q_ue_ s\u2019il trovast al huiss\n  Son piere et miere ensi confus,\n  Q\u2019au pain begant fuissont al\u00e9,\n  Et par meschief desherberg\u00e9,\n  Ja pour ce d\u2019ospitalit\u00e9\n  Ne serroiont p_ar_ luy rescuz,\n  Fils q\u2019ensi laist son parent\u00e9e,\n  C\u2019est pecch\u00e9 qu\u2019il doit vivre plus.\n    L\u2019ingrat q\u2019ensi se desnature\n  Est pis que chiens en sa nature:\n  Car chien son seigno_ur_ vif et mort\n  Aime et defent a sa mesure,\n  Mais l\u2019om_m_e ingrat a toi nulle hure\n  Amour ne loialt\u00e9 ne port;\n  Pour ton baiser il te remort,\n  Pour t\u2019onour il te deshonure:\n  C\u2019est cil qui mal pour bien report,\n  Dont dieus po_ur_ son tresmalvois port\n  Le hiet, et toute creature.\n    Pour ce q_ue_ l\u2019om_m_e ingrat est tiel,\n  Il est nom_m_\u00e9 desnaturel,\n  Dont quanq_ue_ dieu fist et crea,\n  En terre, en l\u2019air, en mer, en ciel,\n  Le dampnont, car pis q\u2019amer fiel\n  Pour ce dieus le despisera,\n  Nature auci l\u2019abhomera,\n  Et l\u2019angre q\u2019est espiritiel\n  Ove toute beste le harra,\n  Fors soul ly deable, a qui plerra,\n  Car deable en soy sont autretiel.\n    Quant hors del arche el temps pie\u00e7a\n  No\u00eb le corbyn envoia\n  Sur tous les autres en message,\n  Q\u2019a luy depuis ne reto_ur_na\n  Pour reconter de son rivage;\n  Dont la domeste et la salvage\n  De toute beste en celle nage\n  Le corbin de ce fait dampna:\n  Mais plus me semble en son corage\n  Que l\u2019om_m_e ingrat se desparage,\n  Que l\u2019oisel q\u2019ensi s\u2019en vola.\n    A ce corbin pres toute gent\n  Car chascun prent de son veisin\n  Quanq\u2019il poet prendre aucunement\n  Du bien, d\u2019onour, d\u2019avancement;\n  Mais puis s\u2019om le demande au fin\n  Guerdo_u_n, lors sicom_m_e le corbin\n  S\u2019esloigne, et de son malengin\n  S\u2019escuse du guerdon_n_ement;\n  Et ensi le pom_m_e enterin\n  Prent cil qui puis le soul pepin\n    Je croy, quant Antecrist vendra,\n  Plus des desciples ne merra,\n  Q\u2019Ingratitude atant ou plus\n  Ove soy ne meyne; et de cela\n  Verrai tesmoign me portera\n  L\u2019exp_er_ience en trestous lieus.\n  L\u2019amour com_m_un ore est p_er_dus,\n  Si est l\u2019amour novel con\u00e7uz,\n  Du Covoitise qui naistra:\n  Ingratitude u je ne truis\n  Tout prest qui me respondera.\n    Dame Covoitise en sa meson\n  Est la norrice du treson,\n  Que de sa mamelle allaiter\n  Le fait, et puis met enviro_u_n\n  Des vices une legio_u_n,\n  Que le devont acompaigner:\n  Peril y vient son escuier,\n  Soudeigne chance et Mal reno_u_n:\n  U tieux serront a consailer\n  Le prince, trop se poet doubter\n  La gent de celle regio_u_n.\n    La Covoitise n\u2019ert soulaine,\n  Q\u2019as tantes vices s\u2019acompaine,\n  Que luy servont com_m_e soldier;\n  Par leur emprise ensi bargaine,\n  Qe l\u2019alme pert qant le corps gaine:\n  L\u2019oill de l\u2019aguile outrepasser\n  Poet ly chameals, q\u2019en ciel entrer\n  La Covoitise q\u2019est mondaine.\n  Que valt pour ce de covoiter\n  Le halt honour q\u2019est seculer,\n  Dont puis en bass enfern l\u2019en baigne?\n    Du Covoitise ensi diffine\n  L\u2019apostre, et dist q\u2019elle est racine\n  De trestous mals plus nyce et veine.\n  Du pestilence et du morine\n  Dist la plus fiere et plus grieveine[169]\n  C\u2019est Covoitise, qui se peine\n  En labour, en dolour, en peine,\n  Fin quiert de ce q_ue_ ja ne fine;\n  Car jam_m_ais jour de la semeine\n  Ne dist asses de son demeine,\n  Ainz com_m_e plus ad, pl_us_ enfamine.\n    Ly sages dist que saouler\n  Les oils, mais tout cela q\u2019ils voiont\n  Voldront avoir par souhaider;\n  Dont molt sovent maint fol penser\n  Au cuer du covoitous envoiont.\n  Achab et Jesabel quidoiont,\n  Quant ils la vyne covoitoiont,\n  Par ce leur pourpos achiever\n  Que l\u2019innocent Naboth tuoiont;\n  Mais as tous autres essamploiont\n  Com_m_e tiel pourchas fait a doubter.                             6780\n    Auci Joram filz Josapha\n  Des mals essamples essampla,\n  Quant il du fole Covoitise\n  Ses p_ro_pres freres sept tua\n  Pour les Cit\u00e9s queux leur don_n_a\n  Leur piere, dont la manantise\n  Voloit avoir; mais sa juise\n  Par l_ett_re Helie le devise,\n  Disant q\u2019a male mort morra.\n  Que sa bo\u00eble en orde guise\n  Parmy le ventre se cola.\n    La noctua de nuyt oscure\n  Voit clierement de sa nature\n  Quiconq_ue_ chose que ce soit,\n  Mais au clier jour sa regardure\n  N\u2019est pas si cliere ne si pure:\n  Dont saint Ambrose resembloit\n  Le Covoitous au tiel endroit;\n  Les temporals en chascune hure,\n  Mais dieu, q\u2019est la lumere au droit,\n  Dont l\u2019alme d\u2019om_m_e enrichir doit,\n  L\u2019oill fault a regarder dessure.\n    Crisostomus ce vait disant,\n  Qe l\u2019oill qui sont deinz soy pesant\n  Voiont le meulx en tenebrour.\n  Senec auci s\u2019en vait parlant,\n  Si dist q_ue_ l\u2019oill acustum_m_ant\n  Mirer ne pourront la luour.\n  Tieux sont ly oill du Covoitour,\n  Q\u2019es biens oscurs vont regardant\n  De la richesse et vain honour,\n  Mais poy sont qui du fin amour\n  Les biens verrais sont covoitant.\n    Par tieus enseignes dois savoir\n  Que Covoitise soul d\u2019avoir\n  Tous mals apporte en son office;\n  Et verit\u00e9 verte en no_u_nvoir,\n  Et d\u2019equit\u00e9 fait injustice,\n  Si rent malgr\u00e9 pour benefice,\n  Et la bont\u00e9 tourne en malice\n  Et bienvuillance en malvoloir;\n  Trestous vertus desto_ur_ne en vice\n  En luy qui covoitise entice;\n  C\u2019est le parfit de son devoir.\n    =La seconde file d\u2019Avarice, la quele ad a no_u_n Ravyne.=\n    La file q\u2019est en ceste line\n  Que vivre fait des biens d\u2019autry.\n  Sicom_m_e le coufle en sa famine\n  [Sidenote: =f. 41=]\n  Tolt les pulsins de la gelline,\n  Et les transporte envers son ny,\n  Si font trestout ly soen norry:\n  Car n\u2019est qui p_ro_pre presde luy\n  Pourra tenir, dont la saisine\n  Ne voet avoir de chascuny;\n  N\u2019ad cure qui soit enmaigri,\n    Par le p_ro_phete truis escript,\n  Qe com_m_e leon, quant il rougit,\n  Tressalt pour sa ravine faire,\n  Et meintenant sa proie occit,\n  Encore du plus fier habit[170]\n  Ly Raviner fait son affaire.\n  Si est sa violence maire,\n  Car l\u2019un nature fait attraire,\n  Et l\u2019autre contre reso_u_n vit;\n  S\u2019en fait, mais l\u2019autre p_ar_ contraire\n  Toutdis retient son appetit.\n    Ly Tigres, qant sa proie quiert,\n  Si point ne trove qu\u2019il requiert,\n  Sicom_m_e saint Job le tesmoigna,\n  Tantost de sa nature piert;\n  Et ensi sovent le compiert\n  Cil q\u2019autry bien ravinera.\n  Car Salomon nous dist cela,\n  Ne ja pour ce plus riches iert,[171]\n  Ainz au meschief plus en serra;[172]\n  Car qua_n_t sa proie luy faldra,\n  Lors du vengance dieus le fiert.\n    \u2018Way toy,\u2019 ce disoit Ysa\u00efe,\n  \u2018Qui fais ta proie en felonye;\n  Car quant serres au proier lass,\n  Lors serres proie au deablerie:\u2019\n  Tout autrecy dist Jeremie.\n  Car quant tu vieve proieras\n  Et l\u2019orphanin destruieras,\n  Combien q_ue_ dieus en ceste vie\n  Ne se revenge, seur serras,\n  Quant tu ta vie fineras,\n  Way t\u2019en serra sanz departie.\n    En Baruch truis, de tiele gent\n  Dieus molt espoentablement\n  Par l\u2019angre dist, \u2018Esta, esta,\n  Houstes leur orr, houstes l\u2019argent,\n  Car dissipat trestout serra\n  Ce q\u2019ont d\u2019autry proies pie\u00e7a:\n  N\u2019ert membre qui sufficera,\n  Tant serront fieble du to_ur_ment,\n  Et leur visage ennercira\n  Com_m_e pot d\u2019esteign, q_ue_ l\u2019en verra\n  Neircir de les carbo_u_ns sovent.\u2019\n    Au Raviner de sa semblance\n  Car soutz l\u2019ombrage q\u2019est fresine\n  N\u2019est plante n\u2019erbe q_ue_ crescance\n  Avoir porra, mais descrescance;\n  Trop est la fresne malveisine.\n  Ensi fait l\u2019om_m_e de ravine,\n  Ne laist jardin ne champ ne vine,\n  Dont il ne fait sa pourvoiance,\n  Ne laist ne riche ne beguyne,\n  Qu\u2019il tout ne pile a sa covine;\n    Ravine fait le fals sergant\n  De l\u2019autry biens fals acomptant;\n  Ravine fait qui chose embl\u00e9\n  Achat quant il en est sachant;[173]\n  Ravyne fait qui receyvant\n  Larro_u_n herberge acoustum_m_\u00e9;\n  Ravyne fait q\u2019en sa contr\u00e9e\n  Les povres gens ad manac\u00e9e,\n  Dont vont truage a luy rendant;\n  Detient, quant hom_m_e ad labour\u00e9;\n  Ravyne auci font ly tirant.\n    Ravyne font l\u2019executour,\n  Qui sont fals et p_er_secutour\n  As queux serroiont amiable:\n  Mais uns clercs dist q_ue_ lour amo_ur_\n  Resemble au chien, qui nuyt et jour\n  Al huiss fait garder de l\u2019estable\n  Les chivals queux ly sire estable;\n  Lors est ly guardein devorour,\n  Que plus ne leur est defensable,\n  Ains prent q\u2019au soy voit p_ro_fitable,\n  Le crass ove tout la char de lour.\n    Ravyne tient de s\u2019alliance\n  Trois autres plain du malfesance,\n  Dont Robberie en son mestier\n  Est de sa primere aquointance;\n  Larcine auci du retienance\n  Ly tierce que j\u2019o\u00ef nom_m_er,\n  C\u2019est Sacrilege l\u2019adv_er_ser,\n  Qui sainte eglise desavance:\n  Cil q\u2019ad ces trois se poet vanter,\n  N\u2019est qui les poet ensi danter,\n  Dont ne ferront leur po_ur_voiance.\n    Du Robberie ove son compas\n  Ly Marchant ne se loent pas,\n  Car ils en sentont le dam_m_age:[174]\n  De leur argent et de leur dras\n  Il leur despuille en son oultrage:\n  C\u2019est cil q\u2019aprent au voisinage\n  Parler ce dolourous language,\n  Que leur fait dire, \u2018Herrow, helas!\u2019\n  Pour ce n\u2019est autre qui plus sage[175]\n  Ravine tient, dont en message\n  L\u2019envoit a faire son pourchas.\n    Sovent om voit les mains liez,\n  U se governe Robberie:\n  Po_ur_ meulx venir a ses march\u00e9es\n  Des hostelliers en les Cit\u00e9s\n  Sovente fois fait son espie.\n  Mal fait le droit du marchandie\n  Qui tout acat et paie mye,\n  Mais plus encore est malsen\u00e9s\n  Qui po_ur_ mes biens m\u2019encordie et lie:\n  Qua_n_t autrement ne m\u2019en mercie,\n    U Robberie fait son tour,\n  Dame Avarice est en destour,\n  Qua_n_t l\u2019autre com_m_ence a sercher\n  Deinz son hostell par tout entour;\n  Mais au darrein, qua_n_t vient au tour\n  U sont ly cofre d\u2019orr plener,\n  Lors ne fait pas a demander,\n  Quant Avarice voit piler\n  Ses biens en un moment de jour,\n  S\u2019il ait dolour deinz son penser,\n  Qe deables n\u2019ot unques maiour.\n    Mais au darrein n\u2019ert pas segur\n  Ly Robbeour q\u2019enclos du mur\n  Deinz la Gaiole gist en ferrs;\n  Et plus luy ert encore dur,\n  Quant entre d\u2019eux font lo_ur_ conjur\n  Ly coll et hart, dont au travers\n  Pent au Gibet et pale et pers.\n  Qu\u2019il jadis tollist en oscur,\n  Pour ce ly fais larro_u_ns culvers\n  Au temps p_re_sent serroit convers\n  Pour doubte du mal temps futur.\n    C\u2019est ly pecch\u00e9s q\u2019en Exody\n  Au poeple dieus le defendi;\n  C\u2019est ly pecch\u00e9s quel reprovoit\n  En son psalter le Roy Davy;\n  C\u2019est auci ly pecch\u00e9s sur qui\n  Com_m_e Salomon le nous disoit:\n  Et s\u2019aucun p_ar_cener en soit,[176]\n  De l\u2019alme ad les vertus ha\u00ff,\n  Dont cil qui tous biens desrobboit\n  El temps Adam, piler le doit\n  Du mort soudaine sanz mercy.\n    Que Robberie est digne a pendre\n  Dedeinz la bible om poet aprendre:\n  L\u2019essample Achar nous est don_n_\u00e9e,\n  Au Jericho quant par mesp_re_ndre\n  Le mantell rouge avoit embl\u00e9e\n  Et une reule d\u2019orr forg\u00e9e:\n  Mais quant ce savoit Josu\u00e9,\n  Tout luy faisoit la chose rendre,\n  Et puis l\u2019occit en son pecch\u00e9;\n  Car dieus ensi l\u2019ot com_m_and\u00e9,\n  Dont nulle loy le pot defendre.\n    L\u2019ostour, q\u2019est un oisel du proie,\n  Hors de son ny, ne plus avant\n  Ne leur voet paistre aucune voie,\n  Si q_ue_ leur falt au force proie\n  Ravir ensi com_m_e fist devant\n  Leur piere, et ce nous vait disant\n  Ambroise; et ensi son enfant\n  Ly malvois piere enhorte et proie\n  Qu\u2019il soit a ravine entendant;\n  Dont vait la povre gent pilant\n    Larcine n\u2019est pas tant apert\n  Com_m_e Robberie, ainz plus covert\n  Fait son agait, quant ce poet estre;\n  Et nepourquant tant est culvert,\n  [Sidenote: =f. 42=]\n  Que qua_n_t ne truist les huiss overt,\n  Lors entre amont par la fenestre,\n  Qua_n_t sciet q\u2019absent y est ly mestre,\n  Ne ly servant serront en l\u2019estre:\n  Tout ce qu\u2019il trove au descovert\n  Prent en cel\u00e9e sanz noise acrestre;                               7030\n  Ensi se fait vestir et pestre,\n  Dont l\u2019autre sa richesse pert.\n    Larcine es foires et march\u00e9es\n  S\u2019embat enmy les assembl\u00e9es\n  Les riches bources pour copier\n  Et les culteals a les cost\u00e9es;\n  N\u2019en chalt a qui ils out cust\u00e9es,\n  Qua_n_t n\u2019est qui l\u2019en vient a culper.\n  Et nepo_ur_quant grant encombrer\n  Dont est des maintes gens huez,\n  Si q\u2019au final pour l\u2019amender\n  Laist ses orailles enguager,\n  Que puis ne serront desguagez.\n    Larcine auci par autre guise,\n  Quant doit servir, son fait desguise\n  Au sire du qui la maiso_u_n\n  Governera; car lors sa prise\n  Div_er_sement est de reprise,\n  Des toutes partz prent environ\n  Et au garite et au dongon,\n  Ne laist braiel ne laist chemise,\n  Neis la value d\u2019un tison,\n  Dont il ne prent sa partison,\n  Puisqu\u2019il la main ait a ce mise.\n    Office soutz la main du liere\n  Sicom_m_e chandelle en la maniere\n  Du poy en poy gaste et degoute;\n  Ja ne la poet tenir arere,\n  Ain\u00e7ois par tout u q\u2019il la boute\n  Luy fault piler ou grain ou goute\n  Tout en cel\u00e9e, q_ue_ point ne doute\n  D\u2019acompte, si nuls le surquiere,\n  Ne de ce qu\u2019il sa foy ad route:\n  Qui tieux servans tient de sa route,\n  Poverte n\u2019est pas loign derere.\n    Soubtilement de son mestier\n  Car si n\u2019en soit atteint au fait,\n  Ja nuls le savra tant culper,\n  Q\u2019ain\u00e7ois se lerra p_er_jurer\n  Que regehir ce q\u2019ad mesfait:\n  Et s\u2019om l\u2019atteint de son forsfait,\n  Lors ses cauteles contrefait,\n  Que merveille est de l\u2019escoulter,\n  Pour soy guarir, plus q_ue_ ne fait\n  Ly goupils qui fuiant s\u2019en vait\n    Rachel se mist en jupartie\n  De son honour et de sa vie,\n  Quant de Laban en tiele guise\n  Avoec Jacob s\u2019estoit fui\u00e9,\n  Et par Larcine avoit saisie\n  Les dieus son piere; u la juise\n  Ot deservy, mais p_ar_ queintise\n  Que fem_m_es scievont de feintise\n  Ensi covry sa felon_n_ie,\n  Du quoy la culpe fuist remise,\n  Dont elle avoit mort deservie.\n    La statue d\u2019Appollinis\n  Au Rome estoit p_ar_ tieu devis\n  Fait deinz le temple antiquement;\n  D\u2019un fin drap d\u2019orr mantell du pris\n  Avoit vestu, et en son vis\n  Grant barbe d\u2019orr ot ensement,\n  Le destre bras portoit extent\n  Mais par Larcine un Dyonis\n  Tout luy despuilla plainement.\n  Mais ore oietz com_m_e faitement\n  Il s\u2019escusa, quant il fuist pris.\n    Quant l\u2019emp_er_our luy demanda\n  Pour quoy le mantell d\u2019or embla,\n  \u2018Seignour,\u2019 ce dist, \u2018p_ar_ v_ost_re gr\u00e9e\n  J\u2019en vous dirray com_m_ent il sta.\n  L\u2019orr en soy deux natures a;\n  N\u2019affiert que dieus l\u2019ait affoubl\u00e9e,\n  Froid est auci, du quoy ly di\u00e9e\n  El temps d\u2019yvern refroidera:\n  Pour ce le mantell l\u2019ay houst\u00e9e;\n  Car s\u2019il l\u2019ot guaire plus port\u00e9e,\n  Il le poet faire trop de mal.\n    Auci, seigno_ur_, vous plest entendre\n  Ce que je fis del anel prendre:\n  Certainement il le m\u2019offry,\n  Et je n\u2019osay le dieu offendre,\n  Ainz en bon gr\u00e9 resceu de luy\n  Le do_u_n en disant grant mercy:[177]\n  La barbe d\u2019orr je pris auci,\n  No_u_npas q_ue_ je le pensay vendre,\n  Mais pour ce q_ue_ son piere vi\n  Sanz barbe, dont vouldray celuy\n  Resembler a son p_ro_pre gendre.\u2019\n    Fuist il soubtils cil q\u2019a l\u2019empire\n  De tieu response colour\u00e9e?\n  Certes o\u00efl; et pour descrire\n  Le temps p_re_sent, qui bien remire,\n  Hom voit pluseurs en tiel degr\u00e9\n  Pilant, robbant leur veisin\u00e9e,\n  Et ont leur cause compass\u00e9,\n  Qu\u2019il semble al oill q_ue_ doit suffire:\n  Mais l\u2019en dist, qui quiert escorch\u00e9e\n  Le pell du chat, dont soit furr\u00e9e,\n    Mais Sacrilege d\u2019autre voie\n  Du sainte eglise prent sa proie,\n  Ou soit chalice ou vestement\n  Ou les offrendes de monoie:\n  Si dieus tiel hom_m_e ne benoie,\n  N\u2019est pas mervaille, qant d\u2019argent\n  Ou d\u2019yvor celle buiste prent\n  U est repost le sacrement.\n  He, fol cristin, come il forsvoie\n  Son dieu, et qua_n_t dieus est p_re_sent,\n  Ne quide pas q_ue_ dieus le voie!\n    Dieus des tous ceux fait sa querelle,\n  Du sacrilege et les appelle,\n  S\u2019ils n\u2019en font restitucio_u_n,\n  Ly quelq_ue_ soit, ou cil ou celle,\n  Q\u2019au tort detient, emble ou concele\n  Ses dismes duez de reso_u_n,\n  Ou tolt les biens de sa meso_u_n,\n  Mais sacre chose, u que soit elle,\n  Quiconq_ue_ en fait mesprisio_u_n,[178]\n  Du sacrilege il est felo_u_n,\n  Com_m_e s\u2019il tolsist de la chapelle.\n    Trop est cil malfelo_u_n deceu\n  Q\u2019ensi desrobbe maison dieu,\n  Et de ses biens fait le descres,\n  Par qui tout bien sont avenu:\n  Moult poy redoubte sa vertu\n  Car certes il se prent trop pres,\n  Q\u2019au mesmes dieu ne fait reles,\n  Cil soldoier de Belsabu:\n  Mais il verra tieu jour apres,\n  Qua_n_t veuldroit bien q\u2019au double encres\n  Ust restor\u00e9 ce q\u2019ad tollu.\n    Des les vengances qui lirroit\n  Dedeins la bible, il trouveroit\n  Que dieus moult trescruelement\n  Nabuzardan l\u2019un d\u2019aux estoit[179]\n  De qui dieus prist le vengement;\n  Roy Baltazar tout ensement,\n  Qant but de saint vessellement\n  Et en ce se glorifioit,\n  Lors apparust soudainement\n  La main q\u2019escript son juggement\n  Devant la table u qu\u2019il seoit.\n    En Babyloyne la Cit\u00e9e\n  Que dieus a les malvois ferra\n  Q\u2019ont son saint temple viol\u00e9,\n  Solonc q\u2019estoit p_ro_phetiz\u00e9\n  Par Jeremie: et ce serra\n  En bass enfern; car par cella\n  Q\u2019om Babyloine nom_m_era,\n  La Cit d\u2019enfern est figur\u00e9e;\n  U Sacrilege demorra\n  Ove l\u2019angre qui se desacra,\n    Mais d\u2019autre voie manifeste\n  Son sacrilege, qui la feste\n  Des saintz ne guart q\u2019est dediez,\n  Ain\u00e7ois labourt, dont il adqueste\n  P_ro_ufit et gaign du bien terreste\n  Es jours qui sont saintefiez\n  A dieu et privilegiez,\n  Sicom_m_e tesmoigne ly decrez.\n  La bible auci de vielle geste\n  Defent es festes celebrez,\n  Ainz en repos soit hom_m_e et beste.\n    =Ore dirra de la tierce file d\u2019Avarice, la quelle ad no_u_n\n    Usure.=\n    La tierce file ad no_u_n Usure,\n  Dont Avarice trop s\u2019assure,\n  [Sidenote: =f. 43=]\n  Si maint entour la riche gent,\n  Et sur les povres sans mesure\n  Et sanz mercy par mesprisure\n  Son gaign pourchace; car l\u2019argent\n  Q\u2019aprester doit al indigent\n  Jam_m_ais appreste, ainz a toute hure\n  Son gaign trete au com_m_encement;\n  Car poy luy chault au finement,\n  Maisqu\u2019il en rit, si l\u2019autre plure.[180]\n    Ses brocours et ses p_ro_curiers\n  Retient ove luy com_m_e soldoiers\n  Cil Usurer deinz la Cit\u00e9,\n  Qui vont serchans les chivaliers,\n  Les vavasours et l\u2019escuiers:\n  Et vienont par necessit\u00e9\n  D\u2019aprompter, lors ly malur\u00e9\n  Les font mener as usurers,\n  Et tantost serra compass\u00e9\n  Ce q\u2019est de novel appell\u00e9\n  La chevisance des deniers.\n    Com_m_e cil qui chat achatera\n  El sac, ain\u00e7ois q_ue_ le verra,\n  Ensi vait de la chevisance:\n  Fault achater, mais ce serra\n  Sanz veue, no_u_n sanz repentance;\n  Et lors fault faire sa fiance\n  Du paiement, et par semblance\n  Puis doit revendre q\u2019achata\n  Au meindre pris. He, queu balance,\n  Q\u2019ensi le crean\u00e7our avance\n  Et le dettour destruiera!\n    El viel et novel testament\n  Lors est soubtil a mon avis\n  Cil burgois, qui si faitement\n  Savra par son compassement\n  D\u2019usure colourer le vis,\n  Et la vestir par tieu devis,\n  Siq_ue_ les autres de paiis\n  Ne la savront aucunement\n  Conoistre, ainz qu\u2019ils en soient pris;[181]\n  Dont lo_ur_ covient au double pris\n    Du charit\u00e9 ne vient ce mye,\n  Q\u2019Usure ad toutdis son espie\n  Sur ceux qui vuillont aprompter:\n  Car com_m_e plus ont mestier d\u2019a\u00efe,\n  Tant plus s\u2019estrange en sa partie,\n  Po_ur_ pl_us_ attraire en son danger\n  Ceux q_ue_ luy vuillont aquointer:\n  Mais ja se sciet nuls tant quointer,\n  Q\u2019ain\u00e7ois q\u2019il viegne au departie\n  Ainz qui pl_us_ quiert d\u2019acompaigner\n  Plus p_er_dra de sa compaignie.\n    En les Cit\u00e9s ad une usage,\n  Qui prent long jour de son paiage\n  Sa perte verra plus prochein:[182]\n  Com_m_e plus le debte monte en age,\n  De tant plus monte en halt estage\n  Le pris de ce dont fait bargein.\n  Que ceste chose est tout certein\n  Scievont tresbien ly chambrelein,                                 7280\n  Dont ly seigno_ur_ ont grant dam_m_age;\n  Pour cynk acate et paie ou mein\n  Pour sisz, si paiez au demein,\n  Car c\u2019est d\u2019usure l\u2019avantage.\n    \u2018Vien,\u2019 dist Usure, \u2018a ton plaisir,\n  Si te repose en mon papir,\n  Q\u2019ert de ma p_ro_pre main escrit.\u2019\n  Mais je dy, si te fais tenir\n  En tieu repos, ne poes faillir\n  Sicom_m_e ly champs d\u2019un grein petit\n  Se multeplie a grant p_ro_ufit\n  Et fait ton large grange emplir,\n  Ensi la som_m_e q\u2019est confit\n  El papir croist, mais d\u2019autre plit\n  Ta bource vuide a son partir.\n    Trop vait d\u2019usure soubtilant\n  Q\u2019est mesmes d\u2019usure ap_ro_mptant,\n  Qua_n_t voit q\u2019il poet par aventure\n  Pour plus gaigner q\u2019il p_ar_devant\n  N\u2019en p_er_dist au prim_er_e usure.\n  Cil q\u2019ensi doublement usure\n  Et fait le vice ou le p_ro_cure,\n  Au deables est le droit marchant;\n  Dont en la Cit\u00e9 q\u2019est oscure\n  Pour gaign q\u2019il p_re_nt a present hure\n  Prendra le gaign del fieu ardant.\n    Soubtilit\u00e9 ne Faux compas\n  Al usurer, qu\u2019ils leur a\u00efe\n  Ne luy ferront a son pourchas,\n  Dont gaignera les six pour aas\n  Des busoignous q\u2019attrappe et lie.\n  Mais par Osee en p_ro_phecie\n  De la marchande tricherie\n  Dieux se complaint, q_ue_ p_ar_ fallas\n  L\u2019en fait usure en ceste vie;\n  Mais pour le tresor de Pavie\n    En les Cit\u00e9s no_u_n soulement,\n  Ainz d\u2019autre part forainement\n  Usure maint en les contr\u00e9s,\n  Et vent a Noel son frument,\n  Mais pour ce q_ue_ sa paie attent\n  Jusques a Pasques, ert doublez\n  Le pris d\u2019icell. He, queu marchi\u00e9s!\n  Ce q\u2019on achat en les marchi\u00e9s\n  Pour quatre souldz com_m_unement,\n  Pour six souldz par les chiminez\n  En attendant sa paie vent.\n    Les riches gens Usure endite,\n  Qua_n_t a la gent povre et petite,\n  Q\u2019a labourer covient pour lour,\n  Devant la main pour une myte\n  Q\u2019om leur app_re_ste, et poy p_ro_ufite,\n  Vuillont ravoir un autre jour\n  Deux tant ou plus de lo_ur_ labour:\n  De la com_m_une est trop despite,\n  Et dieus ascoulte a leur clamour;\n  Si q\u2019en la terre est en haour,\n  Et en le ciel auci despite.\n    =Ore dirra de la quarte file d\u2019Avarice, la quelle ad no_u_n\n    Simonie.=\n    La file quarte et averouse\n  Elle est clergesse covoitouse,\n  Quelle est appell\u00e9 Simonie,\n  Du facult\u00e9 trop enginouse;\n  Car tant du siecle est curiouse,\n  Ne lerrai maisq_ue_ je le die,\n  Cil clers a qui celle est amie\n  Trop est sa vie perillouse;\n  Car qui bien sciet et ne fait mie,\n  L\u2019escole de philosophie\n  Est a son fait contrariouse.\n    Du Simonie ay tant o\u00ff,\n  Om puet tout temps de l\u2019an p_ar_my\n  Trover les foires au plener\n  Maisqu\u2019il soit fort del orr garny,\n  Faillir ne puet de marchander.\n  Pluralit\u00e9s y puet trouver,\n  Et les prebendes achater,\n  Et dispensacions auci,\n  Pardo_u_n et indulgence entier:\n  Si bien sa bource puet parler,\n  Que l\u2019eveschi\u00e9s irront ove luy.\n    Simon demeine grans desrois\n  Entre les clers es Courtz des Rois,\n  Car de Cano_u_n ne d\u2019autres lois\n  N\u2019entendont latin ne gregois,\n  Pour construer sainte escripture;\n  Mais de la temporiele cure\n  Scievont malice sanz mesure,\n  A don_n_er un consail malvois:\n  Et nepourqua_n_t ensi p_ro_cure\n  Les l_ett_res cil q\u2019est sanz lettrure,\n    Ore est ensi, chescuns le voit,\n  La penne plus de bien envoit,\n  Et plus enclinont a ses partz\n  Ly seigno_ur_ pour luy faire esploit,\n  Q\u2019au meillour clerc, qui sciet au droit\n  Respondre a ses divines pars.\n  Ore est auci q_ue_ tes sept marcs\n  Plus t\u2019aideront q_ue_ les sept ars,\n  Car n_ost_re Court ainsi pourvoit:\n  Ainz ers Evesq_ue_, tu Renars,\n  Qe l\u2019aignel q\u2019est de dieu benoit.\n    Jerom, Tulles, et Aristote\n  Se pourront juer au pelote\n  Dehors la porte en n_ost_re Court,\n  Combien q_ue_ leur science flote,\n  Qua_n_t Simon n\u2019est en lour conflote.\n  Du remenant chascuns tient court,\n  Mais celle part u Simon court\n  Si luy criont a haulte note\n  \u2018Bien viene cil qui nous honourt!\u2019\n  Car quant la bource bien labourt,\n  D\u2019un tiel clergo_u_n no Court assote.\n  [Sidenote: =f. 44=]\n    Pour ce l\u2019escole du clergie\n  En n_ost_re Court n\u2019est pas cherie,\n  Q\u2019elle est si povre et don_n_e nient;\n  Car la duesse Simonie\n  A nully porte compaignie\n  Du n_ost_re Court qui bien souvient\n  Bien puet savoir u ce devient,\n  Q\u2019argent ainz q_ue_ philosophie\n  Monte en estat, q\u2019au peine avient,\n  Qant Simon ove son or survient,\n  Poverte avoir la prelacie.\n    Ore fault au clerc roial support;\n  Ore falt servir et q\u2019il se port\n  Plain de losenge en tout office;\n  Q\u2019ad nul des trois nul bien report,\n  Ainz vuide irra sanz benefice.\n  Mais qua_n_t la file d\u2019Avarice\n  Est en la Court mediatrice,\n  C\u2019est Simonie ove son recort,\n  Du Court subverte la justice,\n  Et de ses do_u_ns loy fait si nyce,\n  Qe tout obeie a son acort.\n    En l\u2019evangile truis lisant\n  De seculere marchandise,\n  Q\u2019el temple furont bargaignant,\n  Dieus en cha\u00e7a. Du maintenant[185]\n  Quoy dirrons lors, qui sainte eglise\n  Acat ou vent par covoitise?\n  Je croy pour compter la reprise\n  Poy gaigneront itiel marchant,\n  Qant dieus a jour de grant Juise\n  Leur prive et houste sa franchise\n    Jehans q\u2019escript l\u2019apocalis\n  D\u2019un angel ad la vois o\u00efs,\n  Que dist, \u2018Levetz et mesuretz\n  Le temple ove tout l\u2019autier assis.\u2019\n  Au temps p_re_sent, ce m\u2019est avis,\n  L\u2019en fait ensi, car des tous l\u00e9es\n  Est sainte eglise mesur\u00e9es,\n  Combien vaillent les Evesch\u00e9es;\n  Car solonc ce qu\u2019ils sont de pris\n  Serront poisez et bargaignez,\n  C\u2019est la coustume en noz paiis.\n    Ezechiel du tiele voie\n  Dist, cil q\u2019acat n\u2019en avra joye.[187]\n  Sur ce dist Ysa\u00efe auci\n  Qe sicom_m_e l\u2019acatant forsvoie,\n  Ensi ly vendant se desvoie,\n  Et l\u2019un et l\u2019autre en sont laidi.[188]\n  Essample avons de Giesy,\n  A Naaman, qui se rejoye\n  Du lepre dont il fuist guari:\n  Le mal sur l\u2019autre reverti\n  Pour vengement de la monoie.\n    Ensi, quant om ordre benoit\n  Ou sacrement d\u2019ascun endroit\n  Acat ou vent de no creance,\n  De Symonie il se forsvoit;\n  Car ce que franchement don_n_oit\n  Ne doit om mettre en la balance\n  Com_m_e terriene soustienance.\n  Mais Simonie atant de\u00e7oit\n  Les clers, q\u2019ils tout en oubliance\n  Mettont et bible et concordance,\n  Qe nuls forsq\u2019a son gaign ne voit.\n    Du viele loy fuist com_m_and\u00e9,\n  Qe ce q\u2019au dieu fuist consecr\u00e9\n  Ne duist om vendre n\u2019achater:\n  Simon du penne q\u2019ad dorr\u00e9e,\n  Quoy p_ar_ don_n_er, quoy p_ar_ gloser,\n  Le tistre en sciet si bien gloser,[189]\n  N\u2019est un qui le puet desgloser,\n  Tanqu\u2019il la l_ett_re ait si glos\u00e9e,\n  Que pour Simon ly despenser\n  La Court est preste a despenser\n  Quanq\u2019il desire en son pens\u00e9e.\n    =De la quinte file d\u2019Avarice, la quele ad no_u_n Escharcet\u00e9.=\n    La quinte file, soer germeine\n  Son no_u_n est dit Escharcet\u00e9:\n  De son office elle est gardeine\n  Et tout reserve a son demeine,\n  Et pain et chars et vin et bl\u00e9e.\n  Sa Miere ensi l\u2019ad com_m_and\u00e9,\n  Et oultre ce luy ad baill\u00e9\n  Tout son tresor, mais a grant peine\n  Le guart, siq_ue_ sa larget\u00e9\n  N\u2019a dieu n\u2019a hom_m_e en nul degr\u00e9\n    A ceux qui luy devont servir\n  Sovent sermone ove g_ra_nt suspir\n  Disant com_m_ent, qua_n_t et pour quoy\n  Et u leur covient abstenir;\n  Siq_ue_ largesce maintenir\n  Ou en apert ou en recoy\n  N\u2019osent, ainz se tenont tout coy:[190]\n  Car tant com_m_e pl_us_ il ait du quoy,\n  Tant plus s\u2019afforce d\u2019esp_ar_nir;\n  Cil q\u2019est priv\u00e9 de son secroy\n  Puet de suffraite asses o\u00efr.\n    L\u2019eschars enfrons estroit enhorte\n  Celuy qui doit garder sa porte,\n  Q\u2019il povre gent n\u2019y laist entrer,\n  Ne leur message avant reporte\n  Au paneter, qu\u2019il leur apporte\n  Du pain po_ur_ leur faym estancher:\n  Ou autrement il fait lier,\n  Un grant mastin, q\u2019a nul desporte:\n  Po_ur_ ce du chien fait son portier,\n  Qe s\u2019aucuns povre vient crier,\n  De sa maiso_u_n nul bien ne porte.\n    Du leon et de loup la vie\n  C\u2019est a manger sanz compaignie,\n  Com_m_e dist Senec; mais nepo_ur_qant\n  L\u2019enfrons eschars au mangerie\n  Ne quiert avoir amy n\u2019amye,\n  Et de s\u2019escharcet\u00e9 menant\n  Les grans tresors vait amassant,\n  Nonpas pour soy, car sa partie\n  N\u2019en ose prendre a son vivant,\n  Dont un estrange despendant\n  Ap_re_s sa mort tout l\u2019esparplie.\n    L\u2019enfrons eschars, voir a son piere,\n  Ad cuer plus dur q_ue_ nulle piere[191]\n  Sanz faire aucune bienfesance;\n  Au gent hebreu, qui dieus ot chiere,\n  Don_n_a del eaue sufficance\n  El grant desert; mais habondance\n  Combien qu\u2019il ait, du bienvuillance\n  Vilains enfrons, si nuls le quiere,\n  A nul jour dorra la pitance:\n  Tieu boteler ja dieus n\u2019avance,\n  Ainz soif ardante le surquiere.\n    Je lis auci deinz le psaltier\n  Et oille de la roche dure:\n  C\u2019est forte chose a controver;\n  Plus fort encore est a trouver[192]\n  Bont\u00e9, largesce ne mesure\n  En l\u2019om_m_e eschars, car de nature\n  Nul bien ferra, ainz d\u2019aventure\n  Ce vient, s\u2019il unques p_ro_ufiter\n  Veuldra vers une creature;\n  Et quant le fait en aucune hure,\n    C\u2019est cil q\u2019au povre gent desdit\n  Le pain, dont Salomon escrit\n  La Cit\u00e9 se grondilera:\n  C\u2019est ly berbis qui sanz p_ro_ufit\n  De soy as aultres son habit\n  Du bon_n_e layne portera.\n  Escharcement qui semera,\n  Escharcement puis siera,\n  Solonc ce que l\u2019apostre dit:\n  Qu\u2019il poy pour ce resceivera\n  De cel avoir q\u2019est infinit.\n    Pour ce q_ue_ sanz misericorde\n  Escharcet\u00e9 son cuer encorde,\n  Q\u2019as povres gens ne se desplie,\n  Et qu\u2019il d\u2019almoisne ne recorde,\n  Ain\u00e7ois a charit\u00e9 descorde\n  Et tout as p_ro_pres oeps applie,\n  Puis qant la mort luy est complie,\n  A son clamour dieus ne s\u2019acorde:\n  Car cuer qui du pit\u00e9 ne plie,\n  Dieus a l\u2019encontre ensi replie,\n  Et lie a mesme celle corde.\n    =Ore dirra la descripcio_u_n de Avarice par especial.=\n    O Avarice la mondeine,\n  Qe ja n\u2019es de richesce pleine,\n  Tu es d\u2019enfern ly droit p_er_tus;\n  Car qanq_ue_ enfern tient en demeine\n  N\u2019est uns qui jam_m_ais le remeine,\n  Ensi sont tout ly bien p_er_clus\n  Q\u2019en ton tresor retiens enclus,\n  [Sidenote: =f. 45=]\n  Q\u2019a ton p_ro_chein n\u2019a ta p_ro_cheine,\n  Qui vont du poverte esp_er_duz,\n  N\u2019en partes, dont au fin p_er_duz\n  Serras de l\u2019infernale peine.\n    A l\u2019averous desreson_n_al\n  Riens est qui soit celestial,\n  Ce dist ly sage, ainz tout s\u2019applie\n  Dedeinz la goule cordial\n  N\u2019iert unques plain en ceste vie.\n  Cil q\u2019ad le mal d\u2019idropesie,\n  Com_m_e plus se prent a beverie,\n  Tant plus du soif desnatural\n  Ensecche; et tiele maladie\n  Ad l\u2019averous de sa partie,\n  Com_m_e plus ad, meinz est liberal.\n    Ce dist l\u2019apostre, q\u2019avarice\n  Amon, pour ce q\u2019ensi servist,\n  De la cruele dieu justice\n  Deinz sa maiso_u_n pour s\u2019injustice\n  Des ses gens p_ro_pres uns l\u2019occist:\n  Dont dieus p_ar_ Jeremie dist,\n  \u2018Pour l\u2019avarice en quelle il gist\n  Je suy irrez, et pour le vice\n  Je l\u2019ay feru, dont il languist.\u2019\n  He qant dieus fiert, qui le garist?\n    Dame Avarice est dite auci\n  Semblable au paine Tantali,\n  Q\u2019est deinz un flum d\u2019enfern estant\n  Jusq\u2019au menton tout assorbi,\n  Et p_ar_dessur le chief de luy\n  Jusq\u2019as narils le vait pendant\n  Le fruit des pom_m_es suef flairant;\n  Mais d\u2019un ou d\u2019autre n\u2019est gustant,\n  Dont soit du faym ou soif gary,\n  Les queux tous jo_ur_s vait endurant.                             7630\n  Dont m\u2019est avis en covoitant\n  Del averous il est ensi.\n    Le philosophre al averous\n  Ce dist, qu\u2019il est malvois a tous\n  Et a soy mesmes plus peiour,\n  C\u2019est cil q\u2019est riche et souffreitous,\n  Du p_ro_pre et auci busoignous,\n  Com_m_e s\u2019il du rien fuist possessour:\n  Dont en parlant de tiel errour[193]\n  Tant com_m_e vivra n\u2019a soy n\u2019a vous\n  P_ro_ufitera d\u2019aucun bon tour;\n  Ainz est d\u2019aquester en dolour\n  De ce dont jam_m_ais ert joious.\n    L\u2019en dist, mais c\u2019est inp_ro_prement,\n  Qe l\u2019averous ad grant argent;\n  Mais voir est q_ue_ l\u2019argent luy a:\n  En servitude ensi le prent,\n  Siq_ue_ par reso_u_n nulle aprent\n  Mais com_m_e cil qui s\u2019enfievrera[194]\n  N\u2019ad pas la fievre, ainz fiev_er_e l\u2019a\n  Soubgit, malade et pacient,\n  Quil n\u2019ad savour dont goustera,\n  Ensi cil q\u2019averous esta\n  Sert a son orr semblablement.\n    Dame Avarice celle escole\n  Tient, u semp_re_s chascun s\u2019escole\n  Et entre y pour estudier,\n  Ainz est q_ue_ chascun soul ou sole\n  A soy pourra l\u2019orr amasser.\n  Trois pointz ap_re_nt, dont ly primer\n  C\u2019est ardantment a covoiter,\n  Et puis du main dont bien ne vole\n  Escharcement les biens user,\n  Et puis estroitement guarder\n  L\u2019orr q\u2019il detient com_m_e en gaiole.\n    L\u2019om_m_e averous ensi se riche,\n  Tant com_m_e pl_us_ ad, pl_us_ en est chiche:[195]\n  Q\u2019es champs a sa veisine triche,\n  Se puet tenir pour fol et niche;\n  Car qua_n_t meulx quide a son avis\n  De son avoir estre saisis,\n  Soudainement serra suspris\n  Du mort, qui les riches desriche;\n  Dont Jeremie quant je lis,\n  Savoir pourray q\u2019a son devis\n    Des quatre pointz Bede en p_ar_lant[196]\n  Vait avarice moult blamant:\n  L\u2019un est q\u2019il tolt des gens la foy;\n  L\u2019autre est q\u2019amour fait descordant;\n  Du tierce il est descharitant;\n  Ly quarte tient tous mals en soy,\n  En ce q\u2019a dieu deinz son recoy\n  Graces ne rent, s\u2019il n\u2019ait po_ur_ quoy\n  De la peccune survenant;\n  Sanz dieu conoistre ne sa loy:\n  C\u2019est un pecch\u00e9 trop deceivant.\n    He, vice du mal espirit,\n  Ascoulte que Bernars t\u2019ad dit,\n  Que trop p_er_est chose abus\u00e9e\n  Que tu q\u2019es verm vil et petit\n  Quiers estre riche et ton delit\n  Avoir du siecle habandon_n_\u00e9,\n  Qua_n_t pour toy dieus de magest\u00e9,\n  Sa deit\u00e9 pour ton habit\n  Volt abeisser, et povret\u00e9\n  Souffrir, dont soietz essampl\u00e9.\n  He fol, pren garde a cest escrit!\n    =Ore dirra de les cink files de Gloutenie, dont la prim_er_e\n    est appell\u00e9e Ingluvies.=\n    Ore escultez trestous du pres,\n  Si vous vuillez o\u00efr apres\n  Du Glotonie et sa venue,\n  Que porte au siecle tiel encres,\n  Du quoy le ciel est en descres\n  Cink files sont de ceste issue,\n  Qui sont du pecch\u00e9 retenue,\n  La primere est Ingluvies:\n  Qui ceste file tient en mue,\n  S\u2019il au plustost ne la remue,\n  Serra dolent a son deces.\n    Cil q\u2019est a ceste file enclin,\n  Il ad son appetit canin;\n  Car sicom_m_e chiens gloute et devoure\n  Ne chault d\u2019ascun p_re_cept divin\n  Po_ur_ agarder le temps ne l\u2019oure,\n  Ainz paist son ventre, et tant l\u2019onoure\n  Que du phisique ne laboure\n  Par l\u2019abstinence d\u2019un pepin:\n  C\u2019est cil qui pense tant rescoure\n  Le corps, q\u2019al alme ne socoure,\n  Ainz laist aler vuid et farin.\n    N\u2019est coufle ne corbin ne pie,\n  Qui tire tant gloutousement\n  Com_m_e fait cil glous a mangerie,\n  Qe riens n\u2019y laist au departie\n  Forsq_ue_ les oss tantsoulement.\n  Ne quiert amasser son argent,\n  Ain\u00e7ois qu\u2019il ait primerement\n  Sa large pance au plein garnie,\n  Sicome le grange est du frument;\n  A autre dieu car nullement\n    Au palme qant om juer doit,\n  N\u2019iert la pelote plus estroit\n  D\u2019estouppe a faire un bon rebo_u_n,\n  Qe n\u2019iert le ventre en son endroit\n  Du glous, qui tout mangut et boit.\n  Ne luy souffist un soul capo_u_n,\n  Ain\u00e7ois le boef ove le molto_u_n,\n  La grosse luce et le salmo_u_n,\n  A son avis tout mangeroit.\n  Tiel soldoier en garniso_u_n,\n  Il falt du loign q\u2019il se pourvoit.\n    C\u2019est cil qui du com_m_un usage\n  Quiert large esquiele a son potage,\n  Si quiert auci large esquilier,\n  Car plus q_ue_ beste q\u2019est sauvage\n  Sa bouche extent d\u2019overt estage,\n  Com_m_e s\u2019il volsist tout devorer\n  Le potage ove le potagier.\n  Ainz com_m_e de Cilla le vorage\n  Les eaues par la haulte mier\n  Degloute, ensi cil adversier\n  Demeine en manger son oultrage.\n    Ingluvies po_ur_ dire au plein\n  Aucunement, ne juyn ne plein,\n  Est au bien faire sufficant:\n  Car qant est juyn, lors est si vein,\n  Q\u2019unqes en paradis Evein\n  Dont lors puet faire tant ne qant\n  Po_ur_ faim que luy vait constreignant;\n  N\u2019apres manger n\u2019est il pas sein,\n  Car lors devient il si pesant,\n  Q\u2019au paine puet son ventre avant\n  Porter. Maldit soit tieu vilein!\n    C\u2019est ly pecch\u00e9s dont Job disoit\n  Qe tout covert du crasse avoit\n  La face, et de son ventre auci\n  Et cuer et force et quanq_ue_ estoit\n  [Sidenote: =f. 46=]\n  Se sont mys en l\u2019umbil de luy;\n  Dont ainz q\u2019il ait son temps compli,\n  Devient corrupt et tout purri;\n  Siq_ue_ du ventre a qui plaisoit\n  Les autres membres sont hony,\n  Et po_ur_ le corps qu\u2019il tant emply\n  L\u2019alme en famine perir doit.\n    =Ore dirra de la seconde file de Gule, la quelle ad no_u_n\n    Delicacie.=\n    De Gule la seconde file\n  De ces seignours tantsoulement,\n  Si est priv\u00e9 de leur famile;\n  Q\u2019es tous delices reconcile\n  Leur goust au Gule p_ro_prement\n  Pour vivre delicatement:\n  Dont elle ad no_u_n semblablement\n  Delicacie la soubtile,\n  Car n\u2019est si sages qui la prent,\n  Qu\u2019il n\u2019ert deceu soudainement\n    De ceste file ly norris\n  Des autres est ly plus cheris,[197]\n  Qui servent Gloutenie au main;\n  Primer le pain dont ert servis\n  Fait buleter par tieu devis,\n  Qe tout le plus meillo_ur_ du grain[198]\n  Ert la substance de son pain:\n  Turtel, gastel et paindemain,\n  Et pain lumbard a son avis,\n  C\u2019est de ses mess ly primerain,\n  Du quoy sa bouche ert rejo\u00efz.\n    Ne vuil les no_u_ns del tout celer\n  Des vins q\u2019il ad deinz son celer,\n  Le Gernache et la Malveisie,\n  Et le Clarr\u00e9 de l\u2019espicer,\n  Dont il se puet plus enticer\n  A demener sa gloutenie;\n  Si n\u2019est il point sanz vin florie,\n  Mais d\u2019autre vin n\u2019estoet parler,\n  Que chascun jour luy multeplie,\n  Div_er_sement dont soit complie\n  La gule de son fol gouster.\n    Si nous parlons de sa cusine,\n  Celle est a Jupiter cousine,\n  Q\u2019estoit jadys dieus de delice,\n  Car n\u2019est domeste ne ferine\n  Du bestial ne d\u2019oiseline\n  Qe n\u2019est tout prest deinz cel office:\n  La sont lamprey, la sont crevice,\n  Pour mettre gule en la saisine\n  De governer tout autre vice;\n  Car po_ur_ voir dire elle est norrice,\n  Vers quelle pecch\u00e9 plus s\u2019acline.\n    Ly delicat ne tient petit\n  Pour exciter son appetit;\n  Diverses salses quiert avoir\n  Dont plus mangut a son delit.\n  Selonc que change son voloir,\n  Son parlement fait chascun soir,\n  Et as ses Coecs fait assavoir,\n  Qu\u2019ils l\u2019endemein soient soubgit\n  Tieu chose a faire a leur povoir,\n  Du quoy le corps pourra valoir;\n  Car poy luy chault de l\u2019espirit.\n    Mais si par aventure avient\n  Siq_ue_ juner luy coviendra,\n  Et q\u2019il p_ar_ cas ne mangut nient\n  Piscon ne char, ainz s\u2019en abstient;\n  Quidetz vous point q\u2019il par cela\n  Sa gloutenie abatera:\n  Certainement que no_u_n ferra;\n  Ainz au plus fort lors la maintient,[199]\n  D\u2019aultres delices qu\u2019il prendra;\n  De jun la fourme guardera,\n    Lors quiert a soy delice attraire\n  Du compost et d\u2019electuaire\n  Et de l\u2019espiece bien confite:\n  De luy gaignont l\u2019ipotecaire\n  Qui scievont tieux delices faire;\n  Ly Coecs auci moult se p_ro_ufite\n  De qui delice il se delite,\n  Du past ou du potage quite,\n  Au nees du bon odour q_ue_ flaire,\n  Tant plus ly Coecs p_re_nt du merite,\n  Com_m_e pl_us_ fait la delice maire.\n    Sicom_m_e Sathan environoit\n  Les terres, ensi faire doit\n  Ly Coecs, p_ar_ tous paiis irra\n  Pour bien ap_re_ndre en son endroit,\n  Ain\u00e7ois q\u2019il sache bien au droit\n  Potages faire, dont plerra\n  Au delicat qu\u2019il servira:\n  Riens valt s\u2019il d\u2019autre apris ne soit.\n  He, dieus, tiels sires de pie\u00e7a\n  Ne pense, quant il allaita\n  Le povre lait qu\u2019il desiroit.\n    Des dames sont, sicom_m_e je croy,\n  Que mangont en la sale poy,\n  Qant sont devant les autrez gentz,\n  Mais puis, qant sont en leur recoi,\n  U plus n\u2019y ad q_ue_ dui ou troi,\n  Par delicatz festoiementz\n  Es chambres, qant ne sont p_re_sentz.\n  Leur sires paiont le pour quoy,\n  Mais ja n\u2019en ficheront les dentz;\n  Combien q\u2019ils paient lez despens,\n  Ne bruisseront a tiel arbroy.\n    Les dames de burgoiserie\n  Sovent auci p_ar_ compaignie\n  Font pour p_ar_ler leur assembl\u00e9s;[200]\n  Com_m_e leur aqueinte et leur amie,\n  Q\u2019a sa maison l\u2019enfermet\u00e9s\n  De leur flancs et de leur cost\u00e9es\n  Vendront garir; mais tant sachetz,\n  Q\u2019autre physique n\u2019usont mye,\n  Maisq_ue_ soient bien festoiez,\n  Et en gernache au matinez\n  Font souppes de la tendre mie.\n    Delicacie apres souper\n  Quiert autresfois novellement;\n  Et puis matin pour son disner,\n  Voir devant jour, sovent lever\n  Se fait; ce veons au present\n  En ce paiis, dont sui dolent:\n  Car Salomon ly sapient\n  Ce dist pour nous enchastier,\n  \u2018Way a la terre u sont regent\n  Itieu princier, car elle attent\n    Le vice auci dont nous lison\n  S\u2019est mis ore en religion,\n  Et don_n_e novelle observance,\n  En lieu de contemplacio_u_n\n  A prendre recreacio_u_n\n  Du delitable sustienance,\n  Po_ur_ bien emplir la grosse pance:\n  Si laist luy moignes sa pitance\n  Et prent sa saturacio_u_n;\n  Du Beneit mis en oubliance\n  Ore ont ly moigne en no maiso_u_n.\n    Tiels est qui richement mangue,\n  Mais pov_er_ement il se vertue,\n  Car tout ly membre sont enclin,\n  Main, bouche, nees, oraile et veue,\n  Chascun de ceaux primer salue\n  Le ventre sicom_m_e leur divin,\n  Et font l\u2019offrende du bon vin;\n  Ly tendre estomac ne s\u2019englue.\n  He, dieus, quoy pense itieu cristin?\n  Bien puet savoir com_m_ent au fin\n  Tous tieux delices dieus argue.\n    Au primer establissement\n  Dieus les viandes de la gent,\n  Du beste, oisel, piscon du mier,\n  Fist ordiner tout p_ro_prement\n  Sanz les curies autrement\n  Mais ore il falt braier, streigner,\n  Et tout de sus en jus tourner,\n  Que dieus ot fait si plainement;\n  Dont m\u2019est avis q\u2019en son manger\n  Ly delicatz voldra changer\n  Et dieu et son ordeignement.\n    Et d\u2019autre part a sa nature\n  Ly delicatz trop desnature,\n  Qua_n_t l\u2019estomac q\u2019est asses plein\n  Par saulses et par confiture,\n  Q\u2019om fait tous jo_ur_s p_re_st a sa mein.\n  Il est auci vers son p_ro_chein\n  Grevous, q\u2019il tantz des biens soulein\n  Devoure en une petite hure,\n  Q\u2019as pluso_ur_s p_ar_ un temps longtein\n  Porroit souffire. He, quel vilein,\n  Q\u2019offent trestoute creature!\n    Oisel par autre se chastie;\n  Qui l\u2019evangile a droit lira\n  [Sidenote: =f. 47=]\n  Du riche, qui toute sa vie\n  Vivant en sa delicacie\n  Son chaitif corps glorifia,\n  Mais a Lazar qui s\u2019escria\n  Au porte et de son pain pria\n  Ne volt don_n_er la soule mye;\n  Dont lo_ur_ estatz la mort changa,\n  Ly Riches en enfern plonga,\n    Cil qui fuist riche et poestis\n  Estoit en flam_m_e ardante mis,\n  Et cil qui povre et vil estoit\n  Fuist ove les saintz du p_ar_adis\n  El sein du patriarche assis:\n  L\u2019eschange moult se div_er_soit,\n  La goute d\u2019eaue l\u2019un rovoit,\n  Sa langue dont refroideroit\n  En l\u2019ardour dont il fuist suspris;\n  Au povre, reso_u_n le voloit\n  Qu\u2019il de la goute fuist mendis.\n    Pour ce nous dist l\u2019apostre Piere,\n  Qe cil qui delicat s\u2019appiere\n  Et se delite en geule et feste,\n  Ne puet faillir maisq\u2019il compiere;\n  Car quelq\u2019il soit, ou fils ou piere,\n  Il doit perir sicom_m_e la beste.\n  Car c\u2019est le pecch\u00e9 deshoneste,\n  Et trestout vice a sa baniere\n  Apres soy trait, com_m_e cil q\u2019ap_re_ste\n  Au char toute folie preste,\n  Et trestout bien met a derere.[201]\n    En manger delicatement\n  Le temps s\u2019en passe vainement,\n  La reso_u_n dort et tout s\u2019oublit,\n  Le ventre veile et tant enprent\n  Qe pl_us_ ne puet; mais nequedent\n  Encore a taster un petit\n  S\u2019afforce, et a son ventre dist,\n  \u2018He, ventre, q\u2019est ce? dy com_m_ent:\n  Ne pus tu pl_us_ de rost ne quit?\n  Je ne t\u2019en laiss encore quit,\n  Ainz falt a faire mon talent.\u2019\n    N\u2019est il bien sot qui paist et porte\n  Son anemy, qui luy reporte\n  Rep_ro_eche et mal po_ur_ son bon port?\n  Qu\u2019elle en devient rebelle et forte,[202]\n  Et il est mesmes le meinz fort\n  Du reso_u_n, quelle sanz resort\n  S\u2019en part, qant voit du char la sort,[203]\n  Com_m_ent a Gule se resorte,\n  Qe qant pecch\u00e9 la point ou mort,\n  N\u2019en a povoir jusq\u2019a la mort\n  A guarir de la plaie morte.\n    Ly sages dist, qant om d\u2019enfance\n  Son serf, apres luy trovera\n  Rebell, plain de desobeissance;\n  Car si tu sers serf au plaisance,\n  De honte il toy reservira:\n  Et qui plus a sa char plairra,\n  Tant plus se desobeiera\n  Contraire a toute bienfaisance.\n  Car qui sa pees au char dorra,\n  N\u2019en porra faillir qu\u2019il n\u2019avra\n    Par ce pecch\u00e9, ce dist ly sage,\n  Ont mainte gent de lo_ur_ oultrage\n  Est\u00e9 jusq\u2019a la mort peri.\n  Par ce pecch\u00e9 devient le rage,\n  Du quoy la gent devient sauvage,\n  Que dieus d\u2019Egipt avoit guari;\n  Si ont depuis leur dieu guerpi\n  Et les ydoles ont servy.\n  Ce truis escript d\u2019ice lignage\n  Mais ainz q\u2019om laist son dieu ensi,\n  Je loo laisser le comp_er_nage.\n    \u2018Asculte \u00e7a,\u2019 dist Ysa\u00efe,\n  \u2018Tu Babilon, la suef norrie,\n  Que delicat te fais tenir,\n  Pour geule et pour delicacie\n  Baraigne et souffraitouse vie\n  Soudainement te doit venir,\n  He, delicat, pour toy guarnir.\u2019\n  Com_m_ent l\u2019apocalips t\u2019escrie,\n  Et dist, sicom_m_e te fais jo\u00efr\n  De tes delices maintenir,\n  Dolour d\u2019enfern te multeplie.\n    Saint Job raconte la penance,\n  De la divine pourvoiance\n  Q\u2019au delicat est ordein\u00e9,\n  Dont cil qui porte remembrance\n  Fremir se puet de la doubtance;\n  Sa voie, u qu\u2019il serra bruill\u00e9\n  Du flamme, en negge et puis ru\u00e9,\n  Et le doul\u00e7our de sa pitance\n  Serront crepalde envenim\u00e9:\n  Ja d\u2019autre pyment ne clar\u00e9e\n  Lors emplira sa vile pance.\n    Mais les richesces qu\u2019il pie\u00e7a\n  Par son delit tantz devora,\n  Dieus po_ur_ revenger sa querele\n  Le chief des serpens suchera,\n  Sicom_m_e fait enfes la mamelle,\n  Et en suchant la serpentelle[204]\n  Du langue p_ar_my sa bo\u00eblle\n  Luy point, siq\u2019elle l\u2019occira.\n  He, trop est froide la novelle,\n  Qua_n_t mort ensi se renovelle\n  Sur luy q\u2019au plain jam_m_ais morra.\n    Tout ce, dist Job, avenir doit\n  De sa viande au povre gent,\n  Ainz tout au soy l\u2019app_ro_prioit;\n  Dont en la fin n\u2019est q\u2019a luy soit\n  Du bien ou grace aucunement,\n  Ainz mangera tout autrement\n  Del herbe amiere, et son pyment\n  Serra du fiel, dont qant le boit\n  Tout l\u2019estomac desrout et fent:\n  C\u2019est as tiels glous le finement\n    Ly delicat qui solt user\n  La chalde espiece a son manger,\n  Sicome reconte Jeremie,\n  L\u2019estoet par famine enbracier\n  Puante merde a devorer\n  El lieu de sa delicacie;\n  Siq_ue_ du faim la desgarnie\n  Morra, qu\u2019il plus ne porra mye\n  En son chemin avant aler.\n  Ta vile pance as tant cherie,\n  Chier dois ton ventre comparer.\n    =Ore dirra de la tierce file de Gule, la quelle ad no_u_n\n    Yveresce.=\n    La tierce file au deable proie,\n  Dont Gloutenie multeploie,\n  C\u2019est Yveresce la no_u_nsage,\n  La quelle au boire tout se ploie\n  Et en bon vin trestout emploie\n  Son bien, son corps, et son corage.\n  Mais qui se p_re_nt a tiel usage,\n  Que tous reconter ne pourroie;\n  Dont l\u2019alme pert le seigno_ur_age\n  Du corps, et corps de son oultrage\n  Trestous ses membres plonge et noie.\n    Iceste file beveresse\n  Ne prent ja cure d\u2019autre messe,\n  Ou a moustier ou a chapelle,\n  Forsq\u2019au matin primer s\u2019adresce\n  A la taverne, et se professe\n  El lieu du Crede au boire appelle,\n  Et ain\u00e7ois moille sa frestelle,\n  Qu\u2019il du viande aucune adesce,\n  Si no_u_n que soit de la fenelle;\n  Dont boit q\u2019en toute sa cervelle\n  Ne remaint sens plus q_ue_ d\u2019anesse.\n    Tant boit Yveresce a demesure,\n  Q\u2019a son quider trestout mesure\n  Le ciel ove tout le firmament,\n  Trop p_er_est sages p_ar_dessure,\n  Et p_ar_dessoutz tout ensement,\n  Quanq_ue_ la terre en soy comp_re_nt,\n  Ou soit langage ou autrement,\n  De toute chose la nature\n  Despute et don_n_e jugement;\n  Qu\u2019il est alors plus sapient[205]\n  Qe dieus ou autre creature.\n    Yveresce fait div_er_se chance,\n  Au laie gent, et au clergo_u_n\n  Tolt de latin la remembrance:\n  Yveresce fait un Roy de France\n  A la taverne d\u2019un gar\u00e7o_u_n:\n  Yveresce tient come en priso_u_n\n  Le corps, q\u2019issir de la maiso_u_n\n  Ne puet, mais de sa folquidance\n  Se croit plus fort que n\u2019est leo_u_n:[206]\n  N\u2019est pas ovele la reso_u_n\n    Yveresce est celle charettiere\n  [Sidenote: =f. 48=]\n  Qui sa charette en la rivere\n  Ou en la fosse fait noier;\n  Car u q\u2019Yveresce est la guidere,\n  Lors n\u2019est reso_u_n, sen ne maniere,\n  Q\u2019au droit port se puet convoier;\n  Ain\u00e7ois les fait tous forsvoier,\n  Et en leur lieu fait envoier\n  Pecch\u00e9, que meyne ove soy misere:\n  Quant il se volra com_m_uner\n  D\u2019Yveresce, fait q\u2019il le compiere.\n    Mais certes trop est chose vile,\n  Qua_n_t tieu pecch\u00e9 seigneur avile;\n  Bon fuist qu\u2019il n\u2019en fuist avilez,\n  Car tous en parlont de la vile,[207]\n  Et chascun son pecch\u00e9 revile,\n  Et dieus en est trop coroucez.[208]\n  Cil qui s\u2019est mesmes malmenez,\n  Les gens qui sont de sa famile?\n  No_u_n bien, car nief qui plus q\u2019asses\n  Se charge, falt q\u2019en soit quass\u00e9s,[209]\n  Dont soy et autres enperile.\n    Mal est d\u2019avoir le corps honiz,\n  Mais l\u2019alme p_er_dre encore est pis;\n  Ce fait hom_m_e yvre en son degr\u00e9.\n  Car il n\u2019ad corps, ainz enfieblis\n  Plus q_ue_ dormant s\u2019est endormis,\n  Dont l\u2019alme serroit govern\u00e9.\n  Di lors, q\u2019est il? Ne say par d\u00e9e.\n  Il n\u2019est pas hom_m_e au droit devis,\n  Ne beste, ainz est disfigur\u00e9,\n  Le monstre dont sont abhosm\u00e9\n  Dieus et nature a leur avis.\n    Yv_er_esce est p_ro_pre la cretine,\n  Que par diluge repentine\n  Les champs semez ensi suronde,\n  Ainz tout esrache et desracine.\n  Yv_er_esce ensi, dessoutz sa bonde\n  Ja n\u2019ert vertu dont l\u2019alme habonde\n  Que tout ensemble ne confonde;\n  Si tolt au corps la discipline,\n  Qe membre a autre ne responde:\n  C\u2019est des tous vices la seconde,\n  Qe l\u2019alme et corps met en ruine.\n    Ly pecch\u00e9s dont je vois p_ar_lant\n  Et semble suef de son affaire,\n  C\u2019est un venym doulz apparant.\n  Saint Augustin le vait disant,\n  L\u2019om_m_e yvres est en soy contraire,\n  Q\u2019il n\u2019ad soy mesmes po_ur_ bienfaire,\n  Ne sciet ne puet com_m_ent doit faire;\n  Car il n\u2019est soulement pecchant,\n  Ainz est de soy par son mesfaire\n  Trestout pecch\u00e9, corps et viaire\n    Tout ensement com_m_e du chito_u_n,\n  Qui naist sanz vieue et sanz reso_u_n,\n  Et point ne voit ne point n\u2019entent,\n  Si vait de la condicio_u_n\n  Del yvre; car discrecio_u_n\n  Du corps ou d\u2019alme ad nullement:\n  Les oels overtz ad nequedent,\n  Mais com_m_e plus larges les extent,[210]\n  Tant voit il meinz soy enviro_u_n;\n  Mais il n\u2019ad tant d\u2019entendement\n  Qu\u2019il sciet nom_m_er son p_ro_pre no_u_n.\n    L\u2019om_m_e yv_er_e par fole ignorance\n  De soy ne d\u2019autre ad conuscance:\n  Ce parust bien el temps jadys,\n  Qua_n_t Loth par sa desconuscance\n  D\u2019yv_er_esce enprist la fole errance,\n  Dont ses deux files avoit pris\n  Et par incest s\u2019estoit mespris;\n  S\u2019il fuist du sobre remembrance.\n  Pour ce trop boire a mon avis\n  Des tous pecch\u00e9s c\u2019est un des pis,\n  Qui tolt au cuer la sovenance.\n    L\u2019om_m_e yv_er_e en soy trop se de\u00e7oit,\n  Qu\u2019il quide a boire qui luy boit;\n  C\u2019est le bon vin, dont il est pris\n  Et liez, siq\u2019en tiel destroit\n  N\u2019ad membre p_ro_pre q\u2019a luy soit,\n  Ainz est plus sot et plus caitis[211]\n  Que nulle beste du paiis.\n  Dont saint Ambrose ensi disoit,\n  Que des tous vices ly soubgis\n  Et ly plus serf a son avis\n  C\u2019est Yv_er_esce en son endroit.\n    Sicome p_ro_dhom_m_e le moustier\n  Quiert pour devoutement orer,\n  L\u2019om_m_e yvre fait par autre guise,\n  Car la taverne au droit juger\n  Est pour le deable droite eglise,\n  U p_re_nt des soens le sacrefise.\n  Le corps lors paiera l\u2019assise\n  De son escot au taverner,\n  Mais puis la mort po_ur_ la reprise,\n  Qant plus la bource ne suffise,\n  Lors fait sanz fin l\u2019alme engager.\n    Saint Isa\u00efe en son divin,\n  Levetz et jusques au vespr\u00e9e\n  A la taverne estes enclin,\n  D\u2019yv_er_esce plain plus q_ue_ porcin:\n  Car p_ro_prement par tieu pecch\u00e9\n  Ly poeples est chaitif men\u00e9,\n  Si ont mainte autre gent est\u00e9\n  Perdu de la vengance au fin.\u2019\n  Pour ce ly sage en son decr\u00e9\n  Sicom_m_e la mort nous ad ve\u00e9,\n    Uns clercs dist, Yv_er_esce est celle\n  Q\u2019encontre dieu tient la turelle,\n  U sont tous vices herbergez,\n  Pour guerre que se renovelle,\n  Dont chascun jo_ur_ vient la novelle\n  A dieu, dont trop est coroucez,\n  Q\u2019ils ont tous vertus forschacez:\n  Par quoy dieus les ad manacez\n  Par Jeremie, et les appelle\n  Il tient sa coupe apparaillez\n  Plain de vengance a la tonelle.\n    Iv_er_esce, qui dieus puet ha\u00efr,\n  Les uns en eaue fait perir,\n  Les uns en flam_m_e fait ardoir,\n  Les uns du contek fait morir,\n  Les uns occist sanz repentir,\n  Les uns attrait a desespoir,\n  Les uns fait p_er_dre leur avoir,\n  Les uns desfame par mentir,\n  Les uns trahist par no_u_nsavoir,\n  Les uns tolt reso_u_n et povoir,\n  Les uns fait droite foy guerpir.\n    He, orde, vile et felon_n_esse\n  Est la folie d\u2019Yveresce,\n  Par qui l\u2019en pert grace et vertu\n  Du sen, beaut\u00e9, force et richesce,\n  Science, honour, valour, haltesce:\n  Et ly cynk sen sont confondu,\n  Ly bien parlant en devient mu,[213]\n  Et ly clier oill to_ur_ne en voeglesce;\n  N\u2019ad pi\u00e9 dont il soit sustenu,\n  Ne main par qui soit defendu,\n  N\u2019oraille qui d\u2019o\u00efr ne cesse.\n    La bo_u_nt\u00e9 en devient malice,[213]\n  La sobre contienance nice,\n  Et la reso_u_n desreson_n_al,\n  Fols est pour ce que l\u2019excercice\n  En p_re_nt, dont vienont tant de mal;[214]\n  Car c\u2019est le vice especial\n  Q\u2019est fait du consail infernal\n  Leur p_ro_cureur, qui nous entice,\n  Pour mener a cel hospital\n  U sont ly tonell eternal\n  Plain de misere en son office.\n    =Ore dirra de la quarte file de Gule, q\u2019ad no_u_n\n    Sup_er_fluit\u00e9.=\n    La quarte file est de surfait\n  Si plain que tous les jo_ur_s surfait,                            8330\n  Sibien en boire q\u2019en manger.\n  Sur tous les autres plus forsfait;\n  Car de son ventre le forsfait\n  Est de vomite en grant danger,\n  Ou autrement l\u2019estoet crever:\n  Si doit la goule acomp_ar_er\n  Ce qu\u2019il de gule a tant mesfait;\n  Sanz digester, sanz avaler\n  Laist sa viande a realer,\n    D\u2019ice pecch\u00e9 par duet\u00e9\n  Le no_u_n est Sup_er_fluet\u00e9,\n  Q\u2019est l\u2019anemye de mesure:\n  Cil qui de luy ert entecch\u00e9\n  Jam_m_ais du bouche sanz pecch\u00e9\n  Mangut ne boit en aucun hure:\n  Il porte d\u2019om_m_e l\u2019estature,\n  Et est semblable de nature\n  Au chien, qant ad le ventre enfl\u00e9\n  Dont p_ar_dessoutz et p_ar_dessure\n  [Sidenote: =f. 49=]\n  S\u2019espurge, et est trop abhosm\u00e9.\n    Come plus le vice dont vous dy\n  Est riches, tant plus ert laidy\n  Du jour en aultre; car lors a\n  Delicacie a son amy,\n  Par qui consail se paist p_ar_my,\n  Tanqu\u2019il empli le ventre avra,\n  Sicome tonell q\u2019om emplira;\n  Ne cesse emplir, et puis auci,\n  Qant vuid est, se reemplira,\n  Et past sur past adjoustera,\n  Com_m_e cil q\u2019au deable est le norri.\n    Sicome pour siege l\u2019en vitaille\n  Chastell, ensi ly glous se taille\n  Quant doit juner a lendemein:\n  Qui lors verroit dirroit m_er_vaille\n  Com_m_ent le ventre d\u2019om_m_e vaille\n  Mais quidez vous q\u2019un tiel vilein\n  Du juner paie son certein\n  A dieu? Nenil; ain\u00e7ois il faille:\n  Car dieus des tous glous tient desdein,\n  Et d\u2019un tiel qui se paist trop plein\n  Maldist le ventre ou tout l\u2019entraile.\n    Sicom_m_e ly malvois hosteller,\n  Quant il enprent pour hosteller\n  P_ro_dhom_m_e, et puis vilainement\n  Le fait, ensi cil adversier\n  Par l\u2019orde sup_er_fluement\n  De gule, en son vomitement\n  Desgette le saint sacrement,\n  Q\u2019il ot deinz soy fait herberger,\n  Et el lieu de son dieu reprent\n  Le deable. O quel eschangement,\n  Ensi pour mort vie eschanger!\n    D\u2019ice pecch\u00e9 tresbien apiert,\n  Car d\u2019oultrageuse gloutenie,\n  Quant plus devoure q_ue_ n\u2019affiert,\n  Primer au corps le mal refiert,\n  Et l\u2019alme apres en est perie.[215]\n  He, vice plain du vilainie,\n  Du corps et aime l\u2019anemie,\n  Par toy et l\u2019un et l\u2019autre piert:\n  Ja dieus ta bouche ne benye,\n  Ce dont ta pance as replenie\n    =Ore dirra de la quinte file de Gule, q\u2019ad no_u_n Prodegalit\u00e9.=\n    La puisn\u00e9 file apr_es_ la quarte\n  Ne boit p_ar_ pynte ne par quarte,\n  Ainz p_ar_ tonealx et par sestiers,\n  C\u2019est ly pecch\u00e9s qui se departe\n  De dieu, au siecle et tout departe\n  Et son catell et ses deniers\n  En festes et en g_ra_ntmangiers,\n  Sanz estre au povre p_ar_\u00e7oniers.\n  Son tynel largement essarte\n  No_u_npas com_m_e cil q\u2019est aumosniers,\n  Si no_u_n de Venus et de Marte.\n    Iceste file du Pecch\u00e9\n  L\u2019en nom_m_e P_ro_degalit\u00e9.\n  Follarges est en sa despense;\n  Sovent devoure en une ann\u00e9e\n  Plus q\u2019en deux a_u_ns la facult\u00e9\n  De ses gaignages recompense.\n  Ly sires q\u2019a ce vice pense\n  Le fin; car de tieu larget\u00e9\n  Combien q\u2019il quiert la rev_er_ence\n  Du siecle, dieus irrev_er_ence\n  Luy rent sanz avoir autre gr\u00e9.\n    Ly p_ro_degus q\u2019ad seigneurage\n  Non soulement son heritage\n  Du follargesce fait gloutir,\n  Ainz de son povre veisinage\n  Tolt leur vitaille sanz paiage;\n  Sicom_m_e ly loups, qant vient ravir\n  Sa geule il fait avant venir\n  Ce q\u2019est dedeinz le mesuage\n  Des povres, dont se fait emplir:\n  L\u2019en doit tieu feste trop ha\u00efr\n  Dont l\u2019autre plourent lo_ur_ dam_m_age.\n    Ly p_ro_degus deinz sa maiso_u_n\n  Son pourvoiour Extorcio_u_n\n  Retient; cil fait la pourvoiance:\n  N\u2019y laist gelline ne capo_u_n,\n  Ainz tolt et pile a sa pitance,\n  Ove tout celle autre appo_ur_tena_n_ce;\n  Et si ly povre en fait p_ar_lance,[216]\n  Lors fait sa paie du basto_u_n,\n  Dont met les autrez en doubtance.\n  Cil q\u2019ensi sa largesce avance\n  N\u2019en duist du large avoir le no_u_n.\n    Ne luy souffist tantsoulement\n  Ain\u00e7ois des riches ap_ro_mpter\n  Quiert et leur orr et leur argent,\n  Pour festoier plus largement;\n  Car riens luy chalt qui doit paier,\n  Maisq\u2019il s\u2019en pourra festoier.[217]\n  Et nepo_ur_qant n\u2019y doit entrer\n  Ly povres, dont avient sovent\n  Tieux Mill paient po_ur_ son disner\n  Qe ja n\u2019en devont pain gouster:[218]\n    Si ly follarges ust atant\n  Come ot Cresus en son vivant,\n  Qui dieu del orr om appelloit,\n  Trestout le serroit degastant,\n  Et au darrein en son passant\n  En dette et povre en fin irroit:\n  Car dame Geule luy de\u00e7oit,\n  Q\u2019en son hostell mangut et boit,\n  Si font ly autre app_ar_tienant\n  Chascuns luy sert com_m_e faire doit,\n  L\u2019un ap_re_s l\u2019autre a son com_m_ant.\n    Sa soer primere Ingluvies\n  Pour luy servir des larges mess\n  De son hostell est Seneschal:\n  Delicacie puis apres\n  Devant luy taille a son halt dess\n  Du manger plus delicial:\n  Dame Iv_er_esce en son hostal\n  Qui de sa coupe sert ades:\n  Sa quarte soer sup_er_flual\n  De la cusine est principal:\n  Itiel consail retient de pres.\n    Si la com_m_une gent menour\n  N\u2019ait les richesces du seignour,\n  Dont largement sa geule emploie,\n  Nientmeinz qanq\u2019il porra le jour\n  Gaigner, au soir p_ar_ sa folour\n  Et s\u2019il p_ar_ cas falt de monoie,\n  Lors son coutell et sa courroie,\n  Au fin q\u2019il soit bon potadour,\n  Enguage po_ur_ le ventre joye;\n  Siq\u2019il poverte enmy la voie\n  Luy vient au fin de son labour.\n    Qui follargesce meyne ensi,\n  Trop povrement ert remeri\n  Au fin, qant sa despense cesse:\n  \u2018Bon compains fuist,\u2019 dist l\u2019autre auci:\n  Ly tierce dist, \u2018Je le confesse;\n  Mais ore est sa folie expresse.\u2019\n  Vei la le fin de follargesce!\n  Primer du siecle est escharni,\n  Ne dieus de sa part le redresce,\n  Siq\u2019au final en sa destresce\n  Ascune part n\u2019ad un amy.\n    =Ore dirra la descripcio_u_n de Gule par especial.=\n    Tout autrecy com_m_e la norrice\n  Si fait ma dame Gloutenie:\n  Tous les pecch\u00e9s moet et entice\n  Et maintient du fol excercice,\n  Q\u2019amender ne se pourront mye:\n  Car de l\u2019umaine foie vie\n  Tient Gule la con_n_establie,\n  Com_m_e cil qui sur tout autre vice\n  Conduit et l\u2019avantgarde guye,\n  Et tous suiont sa compaignie\n    Phisique conte d\u2019un grief mal\n  Q\u2019est appell\u00e9 le loup roial;\n  Cil guaste toute medicine\n  Et si n\u2019en guarist au final.\n  Ensi ly glous sup_er_flual\n  Devore et gaste en sa cusine\n  Le domest et le salvagine,\n  Ne laist terreste ne marine,\n  Oisel, pisco_u_n ne bestial,\n  Pepin ne fruit, flour ne racine,\n  Ainz tout deguaste en general.\n    Mill Elephantz, sicome je truis,\n  Tous en un bois sanz quere plus,\n  Senec ensi le fait escrire,\n  Porront bien estre sustenuz;\n  Mais l\u2019om_m_e, a ce q\u2019il soit repuz,\n  La mer, la terre et l\u2019air aspire,\n  N\u2019est chose que luy poet suffire.\n  [Sidenote: =f. 50=]\n  He, queu miracle de tiel sire,\n  Qui deinz son ventre ad tout reclus!                              8541\n  Mais ja sa paunce tant ne tire,\n  Que plus sa bouche ne desire,\n  N\u2019est riens q\u2019estanche ce p_er_tus.\n    Trestous les jours com_m_e chapellain\n  Ses houres dist ly glous villain,\n  Pour remembrer sa gloutenie:\n  Au matin dist, \u2018Je n\u2019ay pas sain\n  La teste, dont m\u2019estoet p_ro_schain\n  Mais autrement ja dieu ne prie,\n  Ain\u00e7ois d\u2019une houre en autre crie,\n  \u2018Ore \u00e7a du vin la coupe plain!\u2019\n  Puis dist sa vespre et sa complie\n  De gule tanq\u2019au departie,\n  Q\u2019il n\u2019ad poair du pi\u00e9 ne main.\n    He fole Gule, ascoulte \u00e7a,\n  Enten com_m_ent te mana\u00e7a\n  L\u2019apostre, qui te dist ainsi:\n  Q\u2019au manger tout se pliera,\n  Et la viande de celluy,\n  Par quoy le ventre s\u2019est jo\u00ff,\n  Le ventre et la viande auci\n  Dieus ambedeux destruiera.\u2019\n  Car tout au fin serra purri,\n  Quanq_ue_ ly glous devoure icy\n  Puis la crepalde devoura.\n    He, Gule, des tous mals causal,\n  Q\u2019ove ta ma\u00e7on soubtilement\n  Dedeinz le pom_m_e q\u2019ert mortal\n  Dame Eve par especial\n  Preis par la goule fierement,\n  Et la treinas trop vilement\n  Ovesq_ue_ Adam le no parent\n  Du p_ar_adis tanq\u2019en ce val\n  U n\u2019est q_ue_ plour et marrement.\n  He, Gule, tu es proprement\n    De Gule, sicome dist ly sage,\n  Out mainte gent resceu damage\n  Et sont jusq\u2019a la mort peri:\n  De Gule avient le grant oultrage,\n  Par quoy la gent devient salvage,\n  Qe dieus d\u2019Egipte avoit guari,\n  Mais ils l\u2019avoient deguerpi\n  Et les ydoles ont servi.\n  Ce truis escript de ce lignage\n  Mais ainz q\u2019om lerroit dieus ensi,[219]\n  Meulx valt laisser le comp_er_nage.\n    De Gule qui vouldra chanter\n  Ses laudes, om la poet loer\n  De sesze pointz, dont je l\u2019appelle:\n  L\u2019estom_m_ac grieve au digestier,\n  La reso_u_n trouble au droit jugier,\n  Le ventre en dolt ove la bouelle,[220]\n  La goute engendre et la cervelle\n  Cacheus les fait enobscurer,\n  La bouche en put plus q_ue_ chanelle,[221]\n  L\u2019oraile auci et la naselle\n  Du merde fait sup_er_fluer.\n    Gule ensement adquiert pecch\u00e9,\n  Luxure induce en p_ro_pret\u00e9\n  Et ja son dieu ne cesse offendre;\n  Gule auci tolt en son degr\u00e9\n  Science, honour, force et saunt\u00e9,\n  Si tolt richesce et fait enp_re_ndre                              8610\n  Poverte, que l\u2019en hiet aprendre;\n  Gule ensement no_us_ fait susp_re_ndre\n  Du mainte male enfermet\u00e9;\n  Physique ne le puet defendre\n  Qe mort subite au fin n\u2019engendre,\n  Dont en enfern s\u2019est aval\u00e9.\n    =Ore dirra de les cink files de Leccherie, des quelles la\n    p_r_imere ad no_u_n Fornicacio_u_n.=\n    Luxure, que les almes tue,\n  N\u2019est pas des files sanz issue,\n  Ainz en ad cink trop deshon_n_estez:[222]\n  Et pour le corps ont retenue\n  Nature avoec les autres bestes.\n  Sicom_m_e la mer plain de tempestes\n  Les niefs assorbe, ensi font cestes\n  A quiq_ue_ soit leur dru ou drue:\n  Qui lire en voet les vieles gestes[224]\n  Verra q\u2019au fin de leur molestes\n  Mainte mervaille est avenue.\n    Ces files dont vous dis dessure\n  De son charnel delitement;\n  Dont la primere endroit sa cure\n  En tielles gens son fait p_ro_cure\n  Qui vont sanz ordre francheme_n_t\n  Desliez, maisq_ue_ soulement,\n  Sicome nature leur aprent,\n  Faisont le pecch\u00e9 de nature,\n  Que Fornicacio_u_n enprent;\n  Car c\u2019est le no_u_n tout p_ro_prement\n    Iceste Fornicacio_u_n\n  N\u2019ad cure de Religio_u_n,\n  Du prestre no_u_n ne de mari;\n  Ainz du meschine et valletto_u_n\n  P_ro_cure leur assembleiso_u_n,\n  Et dist bien q_ue_ pour faire ensi\n  Ce n\u2019est pecch\u00e9 mortiel, par qui\n  Hom_m_e ert dampnez: mais je vo_us_ di,\n  Ce n\u2019est que fals men\u00e7onge no_u_n.\n  Qui fait ce vice ert malbailli,\n  S\u2019il n\u2019ait avant de dieu p_ar_do_u_n.\n    Om fait de ce pecch\u00e9 les mals\n  Plus com_m_un es jours festivals\n  Q\u2019en autre jour de labourer:\n  Qant la meschine et ly vassals\n  Sont deschargez de leur travals,\n  Lors mettont lieu del assembler:\n  Qant Robin laist le charuer\n  L\u2019un est a l\u2019autre p_ar_igals:\n  Ja jour ne vuillont celebrer;\n  Pour leur corps faire deliter\n  N\u2019ont cure de l\u2019espiritals.\n    =Ore dirra de la seconde file de Luxure, la quele ad no_u_n\n    Stupre.=\n    Une autre file ad Leccherie,\n  Q\u2019est plaine de delicacie;\n  Et com_m_e l\u2019oisel abat les flours\n  De l\u2019arbre qant la voit flourie,\n  Ensi fait Stupre en sa folie,\n  C\u2019est un pecch\u00e9 des males mours,\n  Car ja ne quiert en ses amours\n  D\u2019ascune fem_m_e avoir amie\n  Si no_u_n du vierge, u les hono_ur_s\n  Abat, qant de ses fols ardours\n  Son pucellage ad desflourie.\n    Ja Tullius, qui pl_us_ habonde\n  Du Rethorique, en sa faconde\n  Ne parla meulx q_ue_ cil ne fait,\n  Car si la vierge luy responde,\n  Qu\u2019elle assentir ne voet au fait\n  Devant que l\u2019affiance en ait[225]\n  Du mariage, lors attrait\n  La main et jure tout le monde\n  Que son voloir serra p_ar_fait:\n  Ensi du false foy desfait\n  Et desflourist la joefne blo_u_nde.\n    De Stupre cil qui se delite\n  Sa false foy sovent engage\n  Ove la parole bien confite;\n  Mais si tout ce ne luy p_ro_ufite,\n  Au fin qu\u2019il puist son fol corage\n  Par ce complir, lors d\u2019autre rage,\n  Sicom_m_e la beste q\u2019est sauvage,\n  Qant faim luy streigne et appetite\n  Sa proie, ensi de son oultrage\n  Au force tolt le pucellage,\n    Mais cil n\u2019ad pas la teste seins\n  Q\u2019aval les preetz a les Tousseins\n  Des herbes vait les flo_ur_s serchant:\n  Mais d\u2019autre part je sui certeins,\n  Qe cil enquore est plus atteintz,\n  Q\u2019en joefne vierge vait querant\n  Ce qu\u2019il ne puet p_ar_faire avant,\n  Qant la tendresce d\u2019un enfant\n  Ne puet souffire plus ne meinz.\n  C\u2019est auci come desnaturant\n  Du corps et alme ensi vileins.\n    Mais quoy dirrons du viele trote,\n  Du jovencel qant elle assote,\n  Si quiert avoir les fruitz p_r_imers:\n  Par quoy s\u2019atiffe et fait mynote,\n  Et pour luy traire a sa riote\n  L\u2019acole et baise volentiers,\n  Si don_n_e pigne et volupiers\n  Dont met le jofne cuer en flote;\n  Si q\u2019au darrein par tieus baisers,\n  Par tieux blanditz, p_ar_ tieux loers,\n  La viele peal ly jofne frote.\n    As autres jofnes femelines\n  De Stupre et de ses disciplines\n  [Sidenote: =f. 51=]\n  Sovent auci vient g_ra_nt dam_m_age:\n  Qua_n_t de lo_ur_ corps ne sont virgines,\n  Et que l\u2019en sciet de leur covines,\n  Dont met esclandre en lo_ur_ lignage,\n  Siq_ue_ pour honte en leur putage\n  Tout s\u2019enfuiont com_m_e orphelines,\n  Dont croist sur honte pl_us_ hontage,\n  Qant au bordell po_ur_ l\u2019avantage\n  De sustienance sont enclines.\n    Sur tout pis fait en cest endroit\n  La fole, qant enfant con\u00e7oit;\n  Car lors luy monte le pecch\u00e9\n  Du quoy les medicines boit\n  Pour anientir q\u2019est engendr\u00e9,\n  Ou autrement, qant le voit n\u00e9e,\n  Moerdrir le fait tout en secr\u00e9e,\n  Si qu\u2019il baptesme ne re\u00e7oit;\n  Tant crient avoir la renom\u00e9e\n  Q\u2019elle ad perdu virginit\u00e9:\n  He, com_m_e ly deable la de\u00e7oit!\n    =Ore dirra de la tierce file de Luxure, q\u2019ad no_u_n Avolterie.=\n    La tierce fille de Luxure\n  Dont dieu et son voisin offent:\n  C\u2019est, com_m_e l\u2019en dist au p_re_sent hure,\n  La mere de male aventure,\n  Et son office en soy comprent\n  A violer le sacrement\n  De matrimoine, et soulement\n  Vivre a la loy de sa nature;\n  Si ad a no_u_n tout p_ro_prement\n  Avoulterie, q\u2019a la gent\n    C\u2019est ly pecch\u00e9s qui fait les cous,\n  Dont maint homme ad est\u00e9 jalous,\n  Et sont encore a mon avis;\n  Car tantz de cel ordre entre nous\n  Sont p_ro_fess et Religious,\n  Q\u2019om dist q\u2019au poy nuls est maritz\n  Qui de ce tache n\u2019est laidis,\n  Combien que ce n\u2019apiert ou vis:\n  Le mal est si contagious\n  Q\u2019au paine eschape un soul de diss,\n  Poet dire qu\u2019il est gracious.\n    Reso_u_n le voet et je le croy,\n  Que cil qui fait le mal de soy\n  En duist porter la blame auci;[227]\n  Mais ore est autrement, je voi,\n  La dame fait le mal, par quoy\n  Ly sire enporte tout le cry.\n  Aval les rues quant vient y,\n  Ensi luy font moustrer au doy:\n  Trestous en parlont mal de luy;[228]\n  Et si ne l\u2019ad point deservy,\n  C\u2019est trop, me semble, encontre loy.\n    Mais trop p_er_est cil cous benoit,\n  Qui point ne sciet ne point ne voit\n  Com_m_ent sa fem_m_e se demeine,\n  Et s\u2019om luy conte, pas ne croit,\n  Aviene ce q\u2019avenir doit:\n  Dont jalousie se compleine.\n  Mais dieus luy don_n_e male estreine,\n  Je di pour moy, ly quel q\u2019il soit,\n  Qui de ma fem_m_e male enseigne\n  Me dist, qua_n_t je la tiens certeine;\n  Ne quier savoir del autre endroit.\n    D\u2019Avoulterie au temps p_re_sent\n  Om parle moult div_er_sement,\n  Que trop com_m_un est son affaire:\n  Ascuns le font cov_er_tement,\n  Mais l\u2019un ne l\u2019autre est necessaire:\n  Mais qui le fait en secretaire\n  Meinz pecche, qant de son mesfaire\n  Ne sourt esclandre de la gent;\n  Pour ce la fem_m_e debon_n_aire\n  Du pecch\u00e9 cov_er_e le viaire,\n  Et laist le cuill aler au vent.\n    Trop p_er_est plain de guilerie\n  S\u2019aqueinte, p_ar_ quoy son baro_u_n\n  Houster pourra de jalousie:\n  Car lors fait mainte flaterie\n  De semblant et de fals sermo_u_n,\n  Siq_ue_ de sa conivreiso_u_n\n  Avoulterie en la meiso_u_n\n  Ly sires, qui n\u2019apar\u00e7oit mye,\n  Le souffre sanz suspecio_u_n.\n  He com_m_e dessoutz le chap_er_o_u_n\n    Bien sciet la fem_m_e en son mestier\n  Son follechour entraqueinter\n  Ove son baro_u_n du bienvuillance,\n  Dont il se porra herberger\n  Sovente fois et sojourner,\n  Qant luy plerra, d\u2019acustumance.\n  O leccherouse pourvoiance,\n  Dont l\u2019avoultier ensi s\u2019avance,\n  Et luy maritz desavancer\n  Ne say si soule sa creance\n  Luy doit par reso_u_n excuser.\n    He, com_m_e ly sires est de\u00e7u\n  Quant il dirra luy bienvenu\n  Au tiel amy en son venant!\n  Mais en p_ro_verbe est contenu,\n  \u2018Ly cous ad tout son fiel perdu\n  Et ad dieu en son cuer devant:\u2019\n  Dont a sa fem_m_e est obeissant,\n  Ainz est du sot amour vencu,\n  Q\u2019il n\u2019est jalous de nul semblant.\n  Q\u2019ensi vait hom_m_e chastiant\n  Trop ad la fem_m_e grant vertu.\n    Mais s\u2019il avient que ly baro_u_n\n  Soit jalous, et q\u2019il sa le\u00e7oun\n  Dist a sa fem_m_e irrousement,\n  Lors moult plus fiere q_ue_ leo_u_n[229]\n  Et plus ardante q_ue_ charbo_u_n\n  Si luy respont p_ar_ maltalent:\n  \u2018He, sire, cest accusement\n  Certes, si de vo teste no_u_n,\n  N\u2019ad est\u00e9 dit d\u2019aucune gent:\n  Sanz cause, dieu le sciet com_m_ent,\n  Vers moy queretz tiele encheso_u_n.\u2019\n    Et lors deschiet trestoute en plour,\n  Et en plourant fait sa clamour,[230]\n  Maldist trestout son parent\u00e9e,\n  Maldist trestout le consaillour,\n  Maldist le prestre en son degr\u00e9,\n  Par qui fuist unques mari\u00e9e:\n  Si dist, \u2018O dieus de magest\u00e9,\n  Qui toute chose vois entour,\n  Tu scies com_m_ent il est al\u00e9.\u2019\n  Voir dist, mais par soubtilit\u00e9\n  Ensi s\u2019escuse en sa folour.\n    Sicom_m_e la hupe en resemblant,\n  Qui fait maint fals pito_us_ sembla_n_t,\n  Si plourt la fem_m_e en suspirant;\n  Mais ja ly cuers n\u2019est enpirant,\n  Combien que l\u2019oill se moustre ensi.\n  Mais p_ar_ ce veint son fol mari,\n  Q\u2019au fin tout piteus et marri\n  La baise et vait mercy criant\n  Pour sa peas faire ovesq_ue_ luy;\n  Si dist qu\u2019il jam_m_ais pour nully\n    Ensi ert chasti\u00e9 ly sire\n  Q\u2019ad cuer plus suple q_ue_ la cire,\n  Le quel la fem_m_e pliera\n  Toutdis apres qant le desire.\n  Et lors ne chalt qui le remire,\n  Ain\u00e7ois vergoigne ensi p_er_dra,\n  Et ensi baude deviendra,\n  Que puis ne doubte qui viendra\n  Soutz sa chemise pour escrire\n  Q\u2019Avoulterie y demourra,\n  Quant n\u2019est qui l\u2019ose contredire.\n    Sur toutes files de Luxure\n  Se tient yceste plus segure\n  En ses folies demenant;\n  Car s\u2019elle engrosse a la ceinture,\n  Bien sciet au tiele forsfaiture[231]\n  N\u2019est pas a sercher son garant;\n  Quiq_ue_ ses buisso_u_ns vait batant,\n  Demorra: mais ce n\u2019est droiture,\n  Qua_n_t tiel puis ert enheritant,\n  Q\u2019om voit sovent d\u2019un tiel enfant\n  Venir mainte male aventure.\n    Mais ce que chalt, au jour p_re_sent\n  Om voit la mere molt sovent\n  Un tiel enfant plus chier tenir;[232]\n  Et d\u2019autre part, ne say com_m_ent,\n  Dieu souffre au tiel heritement[233]\n  Mais sache bien sanz null faillir,\n  Qe ja ne puet en hault saillir\n  Racine tiele aucunement,\n  N\u2019ov_er_age se puet establir\n  Sur fondement de tiel atir,\n  Com_m_e l\u2019evangile nous aprent.\n  [Sidenote: =f. 52=]\n    Mais veigne ce que venir doit,\n  La male espouse en son endroit\n  S\u2019avoulterie ne lerra,\n  Sovent p_ar_ ce les do_u_ns re\u00e7oit,\n  Son corps au vente dont metra,\n  Sovent auci redon_n_era,\n  Dont son corps abandon_n_era.\n  Et l\u2019un et l\u2019autre est trop maloit;\n  Mais de deux mals plus grevera,\n  Quant son baro_u_n anientira\n  Du poverte ainz q\u2019il s\u2019ap_ar_\u00e7oit.\n    L\u2019espouse q\u2019ensi s\u2019abandon_n_e\n  A son lecchour, grantment mesfait;\n  Car ja n\u2019ert chose que fuisson_n_e\n  Soutz tiele mein, ainz desfuisson_n_e,\n  Tanq\u2019en poverte venir fait\n  La maison u ly pecch\u00e9s vait.\n  Sovent essample de tiel fait\n  Cil qui les paiis environ_n_e\n  Porra veoir, car d\u2019un attrait\n  Richesce ovesq_ue_ ytiel forsfait\n    Di par reso_u_n si je creroie\n  L\u2019espouse quelle je verroie\n  Abandon_n_\u00e9 du fol amour.\n  Qant elle ensi sa foy desloie\n  Vers son mari, com_m_ent dirroie\n  Q\u2019elle ert certaine a son lecchour?\n  Non ert; ainz com_m_e ly veneour,\n  Qui vait serchant le bois entour,\n  Quert elle avoir novelle proie,\n  Tiel chante \u2018J\u2019aym tout la meillo_ur_,\u2019\n  Q\u2019est plus comune q_ue_ la voie.\n    Celle avoultiere voet jurer\n  A quiq_ue_ soit son avoultier\n  Que \u2018ja nul jour estoie amye\n  Forsq\u2019a toy soul, q\u2019es ly primer,\n  Et certes tout le cuer entier\n  Te laisse et don_n_e en ta baillie.\u2019\n  Mais qant elle ad sa foy mentie\n  Que sages ons se doit fier;\n  Et nepourquant de la sotie\n  Je voi pluseurs en ceste vie,\n  Qui ne se sciovont prou garder.\n    Mais cil qui tous les mals entice,\n  C\u2019est ly malfi\u00e9s, par l\u2019excercice\n  Que vient de la continuance\n  La fem_m_e fait au fin si nice,\n  Dont est de son baro_u_n moerdrice.\n  Du fole fem_m_e q\u2019en semblance\n  Plus porte al hom_m_e de nuisance\n  Q\u2019escorpio_u_n ne cocatrice!\n  Ly sage en porte tesmoignance,[234]\n  Q\u2019om doit fu\u00efr telle aqueintance,\n  Car dieus le hiet de sa justice.\n    Mais quoy dirrons des fols maritz,\n  Qui de leur part se sont mespriz\n  D\u2019avoulterie, et ont fauls\u00e9\n  Cils font encore asses du pis\n  Que ne font fem_m_e en leur degr\u00e9:\n  Car ly mary pres sa cost\u00e9e\n  Ad soubgite et abandon_n_\u00e9e\n  Sa fem_m_e, que luy est toutdis\n  Preste a sa p_ro_pre volent\u00e9;\n  Dont n\u2019est ce pas necessit\u00e9\n  Qu\u2019il d\u2019autres fem_m_es soit suspris.\n    Ce nous recontont ly auctour,\n  A surveoir l\u2019estat d\u2019autri,\n  S\u2019il mesmes soit d\u2019ascun errour\n  Atteint, plus ert le deshonnour\n  De luy, qant il mesfait ensi,\n  Que d\u2019autre; et pourcela vous di,\n  Plus est a blamer ly mary,\n  Depuisqu\u2019il est superiour,\n  Que celle q\u2019est soubgite a luy\n  Et est plus frele et fieble auci[235]\n    He, certes cil est trop apert,\n  Qui pres sa fem_m_e tout apert\n  Deinz sa maiso_u_n tient concubine,\n  Trop est malvois, trop est culvert,\n  Q\u2019ensi ses pecch\u00e9s fait overt,\n  Molt petit crient la foy cristine:\n  La fem_m_e, qant voit la covine,\n  Que son mari tient sa meschine,\n  Du cuer et corps ses joyes pert;\n  Vers dieu se pleint deinz sa poitrine,                            9010\n  Mais son mary la discipline,\n  Que parler n\u2019ose a descovert.\n    Pour ce q\u2019ensi la loy offendont\n  De matrimoyne et tant entendont\n  A leur pecch\u00e9, ils p_er_dont grace,\n  Par quoy leur heritages vendont\n  Et en poverte puis descendont:\n  Om voit plusours de celle trace,\n  Et s\u2019aucun tiel les biens po_ur_chace\n  Nul bien apres la mort ly pendont,\n  Ainz ont leur joye en ceste place\n  Tous tieus: au fin dieus lez forschace\n  Du ciel, s\u2019ils ain\u00e7ois ne s\u2019amendont.\n    Je n\u2019en say point coment ce vait,\n  Mais om le dist, cil q\u2019ensi fait\n  D\u2019avoulterie son talent,\n  Trois peines luy sont en agait;\n  Ou p_ar_ mehaign serra desfait,\n  Ou il mourra soudainement;\n  A ce q\u2019om dist certainement\n  Ne doit faillir que l\u2019un n\u2019en ait.\n  He, quel pecch\u00e9 trop violent,\n  Que tolt les joyes du p_re_sent\n  Et ad auci le ciel forsfait!\n    Avoulterie est en sa mete\n  Du pestilence la planete,\n  Dont mainte gent sont malbailli:\n  Semp_re_s la terre est tout replete,\n  Mais cil qui sont infect de luy\n  Au paine qant serront gari.\n  Essample avons qu\u2019il est ensi\n  Du viele loy p_ar_ le p_ro_phiete;\n  Et du novelle loy auci\n  L\u2019experience chascun di\n  Nous fait certains de l\u2019inquiete.\n    La bible en porte tesmoignance[236]\n  Qant dieus avoit fo_ur_m\u00e9 les gens,\n  Envoia puis mainte vengance\n  Pour le pecch\u00e9 dont fai p_ar_lance,\n  Selonc l\u2019istoire d\u2019anciens;\n  Et qui bien guarde en son p_ur_pens,\n  N\u2019est pas failli en n_ost_re temps\n  D\u2019ice pecch\u00e9 la mescheance:\n  En chascun jour de cell offens,\n  Si dieus n\u2019en mette le defens,\n    En la Cit\u00e9 Gabaonite\n  Dieus pour la fem_m_e du Levite,\n  Qe l\u2019en pourgue au force avoit,\n  Fist que la gent en fuist maldite[237]\n  Et en bataille desconfite,\n  Destruite et morte en tiel endroit\n  Qe nuls au paine y remanoit.\n  C\u2019est ly pecch\u00e9s que Job nomoit\n  Le fieu gastant qui riens respite,\n  Le bien del alme, quelq_ue_ soit,\n  Sanz laisser chose qui p_ro_ufite.\n    Pour ce l\u2019en doit bien redoubter\n  Le matrimoine a violer;\n  Car c\u2019est le sacrement de dieu,\n  Q\u2019en paradis tout au primer\n  Il mesmes le fist confermer\n  Et consecrer de sa vertu;\n  Dont puis l\u2019avienement J_hes_u\n  Ly sacrement de l\u2019espouser.\n  Par quoy trop serra confondu\n  Qui l\u2019espousaille ad corrumpu,\n  S\u2019il grace n\u2019ait de l\u2019amender.\n    =Ore dirra de la quarte file de Luxure, quelle ad no_u_n\n    Incest.=\n    Dame Incest est la quarte file,\n  Q\u2019au leccherie tout s\u2019affile,\n  Si ad les p_re_stres retenus\n  Pour bordeller aval la vile:\n  Incest auci tous ceux avile\n  Ou soit ce moigne ou soit reclus,\n  Ou frere ou nonne, tout conclus\n  Les tient Incest sans loy civile:\n  Car deinz sa court jam_m_ais en us\n  N\u2019iert mariage meinz ou plus\n  Des ceaux qui sont de sa famile.\n    O come fait orde tricherie\n  Incest entour la p_re_lacie,\n  Pour refuser sa sainte eglise,\n  Mais cil q\u2019en fait la departie[238]\n  Serroit bien digne de juise.\n  Molt fait cil prelat fole enprise,\n  Q\u2019ad si tresbon_n_e espouse prise,\n  Qant l\u2019ad sa droite foy plevie,\n  S\u2019il puis avoec puteine gise:\n  [Sidenote: =f. 53=]\n  Itiel eschange est mal assisse\n  Et trop hontouse a sa clergie.\n    Incest du prestre portant cure\n  Endroit du loy judiciale,\n  Quant il par sa mesaventure,\n  Par l\u2019orde pecch\u00e9 de nature,\n  Corrumpt la file espiritale,\n  Q\u2019est p_ro_pre sa parochiale,\n  Dessoutz sa guarde pastourale,\n  Dont l\u2019alme tient a sa tenure:\n  D\u2019un tiel pasto_ur_ la cure est male,\n  Q\u2019ensi destreint sa p_ro_pre aignale,\n    Incest moignal n\u2019est pas benoit\n  Selonc la reule saint Benoit,\n  Car ja n\u2019en garde l\u2019observance.\n  Concupiscence luy d\u00e9\u00e7oit,\n  Qe point n\u2019en chalt, u q_ue_ ce soit,\n  Ainz met trestout en oubliance,\n  Et la vigile et la penance,\n  Ove tout celle autre circumstance\n  Qu\u2019il de son ordre faire doit;\n  Et du pecch\u00e9 continuance\n  Incest apostazer l\u2019en voit.\n    En l\u2019ordre q\u2019est possessou_n_er\n  Incest, qua_n_t il est officer\n  Et vait les rentes resceivant,\n  Pour sa luxure demener\n  Despent et don_n_e maint denier,\n  Dont a ses Abbes n\u2019est comptant.\n  Mais plus me vois esm_er_veillant\n  U ad du quoy pourra don_n_er\n  Si largement, q\u2019il tout avant,\n  Q\u2019irroit au pi\u00e9 son pain querant,\n  De halt Incest doit chivauchier.\n    D\u2019Incest del ordre as mendiantz\n  Je loo que tous jalous amantz\n  Pensent leur fem_m_es a defendre:\n  Ly confessour, ly limitantz,\n  Chascun de s\u2019aquointance ad tant\n  Que ce leur fait eslire et prendre\n  Tout la plus belle et la plus tendre,[239]\n  Car d\u2019autre ne sont desirantz.\n  Itiel Incest maint fils engendre\n  Dessur la femeline gendre,\n  Dont autre est piere a les enfantz.\n    Incest est fole de Nonneine,\n  Celle est espouse au dieu demeine,\n  Mais trop devient sa char salvage\n  Quel jour que soit de la semeine,\n  Dont corrumpt le dieu mariage:\n  Et d\u2019autre part trop est volage\n  Ly fols lecchiers qui fait folage\n  Du matrimoine si halteine;\n  Car plus d\u2019assetz cil fait oultrage\n  Qui dieu espouse desparage,\n  Que cil qui fait de sa p_ro_cheine.\n    Incest auci fait son office\n  La quelle ad chastet\u00e9 vou\u00e9,\n  Mais de sa char devient si nice\n  Que de luxure fait le vice,\n  Dont elle enfreint sa chastet\u00e9:\n  Nientmeinz ycelle nicet\u00e9\n  Nous veons sovent esprov\u00e9.\n  Ne sai si dieus en fait justice[240]\n  Apres la mort, car le decr\u00e9\n  De ceste vie a tieu pecch\u00e9\n    Incest encore est d\u2019autre chiere\n  Entre la gent fole et lecchiere,\n  Quant s\u2019assemblont les p_ar_ent\u00e9s,\n  C\u2019est assavoir file ove son piere,[241]\n  Ou autrement filz ove sa miere,\n  Ou frere au soer s\u2019est acouplez.\n  Incest les ad trop encharnez,\n  Qant sont d\u2019un sanc et d\u2019un char nez,\n  Q\u2019ensi mesfont de leur charniere;\n  Trop sont du frelet\u00e9 quassez\n  Cils qui pecchont de tieu maniere.\n    =Ore dirra de la quinte file de Luxure, quelle ad no_u_n\n    Foldelit.=\n    La quinte file est Foldelit,\n  Q\u2019au peine poet dormir en lit,\n  Tant en luxure se delite,\n  Si est com_m_une a chascun plit,\n  En fait, en penser et en dit:\n  Par ce que deinz son cuer recite\n  Les fols pensers, son corps excite,\n  Encroistre fait son appetit\n  Du flam_m_e que nulluy respite,\n  Ainz chastet\u00e9 tient si despite\n  Que riens puet estre tant depit.\n    Chascune jour de la semaine,\n  Vei, Foldelit sa vie maine\n  Preste au bordell sanz nul retrait:\n  Trop vilement son corps y paine\n  Qant est a chescun fol compaine,\n  Qe riens luy chalt quel ordre il ait;\n  Elle est tout p_re_ste en son aguait\n  Et offre et souffre son ov_er_aigne:\n  Mais certes c\u2019est un vil mesfait,\n  Qant de son corps la march\u00e9e fait,\n  Du quoy sa char vent et bargaine.\n    Trestout le mond ne puet garder\n  La fole pute au foloier,\n  Qant elle esprent du fol amour;\n  Porra ses joyes demener\n  Sanz nul aguait a bon leisour,\n  De tant fait son delit maiour,\n  En quanq_ue_ de si fol amour\n  Sciet en son cuer ymaginer:\n  Qua_n_t pute gist ove son leccho_ur_,\n  Sovent controvent tiel folour\n  Dont trop dev_er_oient vergunder.\n    He, pute, ascoulte, en cest escrit\n  Que tu ton chaitif corps as mis\n  A chascun hom_m_e a chascun plit\n  Ensi com_m_un au Foldelit\n  Com_m_e sont les voies du paiis,\n  U ly p_ro_dhons et ly caitis\n  Com_m_unement a leur devis\n  Porront aler, grant et petit.\n  He, pute, q\u2019est ce que tu dis?\n  Com_m_ent respondras a ces dis,\n  Dont dieus t\u2019appelle en ton despit?\n  Queu part vergoigne est devenu?\n  De tes parens essample toi,\n  Q\u2019en paradis se viront nu,\n  Dont vergondous et esperdu\n  Tantost chascun endroit de soy\n  D\u2019un fuill covry le membre coy.\n  Mais tu, putaine, avoy, avoy!\n  Es tant ap_er_te en chascun lieu,\n  Que je dirray, ce poise moy,\n  Tu as vergoigne trop perdu.\n    Pute et lecchour sont resembl\u00e9\n  A la pantiere techel\u00e9e,\n  Q\u2019auci les autres fait tachous\n  Des bestes solonc leur degr\u00e9\n  Q\u2019a luy se sont acompaign\u00e9;\n  Et ensi cil q\u2019est leccherous\n  Par son pecch\u00e9 contagious\n  Queux vers luy tient associ\u00e9;\n  Tout sicom_m_e ly berbis ruignous\n  Corrumpt du fouc les autres tous\n  De sa ruignouse enfermet\u00e9.\n    El viele loy dieus defendi\n  Q\u2019entre les gens qui sont de luy\n  Ne soit bordell ne bordellant\n  Pour la luxure de nully:\n  Mais au jour d\u2019uy, ne sai p_ar_ qui,[242]\n  Et est souffert par tout avant\n  Que l\u2019en bordelle maintenant.\n  Mais une chose je vous di,\n  Que ja decr\u00e9 d\u2019ascun vivant\n  N\u2019ert par reso_u_n si avenant\n  Com_m_e ce que dieus ot establi.\n    Mais cestes jofnes pucellettes\n  Auci se faisont jolivettes\n  Pour Foldelit q\u2019est courteour,\n  Vestont les cercles et les frettes,                               9280\n  Crimile, esclaires et burettes\n  Et bende avoec la perle entour;\n  Mais qant ont mis si bel atour,\n  Par Foldelit font maint fol tour\n  En chantant a leur chan\u00e7onettes,[243]\n  Qe tout sont fait du fol amour,\n  Pour faire q_ue_ les gens d\u2019onour\n  Se treont a leur amourettes.\n    Quant Foldelit la jofne guie,\n  A luy pour qui vait languissant;\n  Mais pour sa honte elle ose mie\n  Demander telle druerie,\n  Si ce ne soit par fol semblant:\n  Et lors reguarde en suspirant,[244]\n  Et puis suspire en reguardant,[245]\n  [Sidenote: =f. 54=]\n  Pour l\u2019om_m_e traire a sa folie,\n  Que tant valt a bon entendant\n  Sicom_m_e dirroit, \u2018Venetz avant,\n    Sovent ensi par sa presence\n  Le fol corage d\u2019om_m_e ensense,\n  Qui p_ar_devant n\u2019en ot desir;\n  Mais qua_n_t la fem_m_e assalt com_m_ence,\n  Lors falt que l\u2019om_m_e ait sa defence,\n  Dont fiert qua_n_t meulx ne poet garir.\n  Qua_n_t fole vait un fol querir,\n  Du fol trover ne poet faillir;\n  Car tost sciet fol quoy fole pense,\n  Dont sovent au petit loisir\n  Ferront la longue dieu offense.\n    Mais s\u2019il avient en telle guise\n  Que l\u2019en ad guarde sur luy mise,\n  Dont fem_m_e a son loisir faldra,\n  Lors falt a sercher la queintise\n  Que fem_m_es scievont du feintise,\n  Dont ses guardeins desceivera;\n  Mais sache bien chascuns cela,\n  Que le po_ur_pos dont est esprise\n  Au bon loisir ne p_ar_fera;\n  Si forte chose ne serra,\n  Q\u2019amour du Foldelit ne brise.\n    Ensi qua_n_t Foldelit maistroie\n  La jofne, lors par toute voie\n  Que cuers ymaginer porroit\n  Celle art du fem_m_e en soi desploie,\n  Dont l\u2019om_m_e assote et veint et ploie,\n  La fem_m_e q\u2019ensi se pourvoit:\n  Tantost q\u2019uns fols amans la voit\n  Ne se porra tourner en voie\n  Des fols regars qu\u2019il apar\u00e7oit;\n  Si quide que la belle soit\n  Sur tout sa souv_er_aigne joye.\n    Un arcbalaste en la turelle\n  Est celle dame ou dam_m_oiselle,\n  Quelle as gens p_re_ndre tout s\u2019esgaie;\n  De sa poitrine et sa mamelle\n  La moustre fait, que l\u2019en l\u2019essaie:\n  Mais sur tout fait pl_us_ grieve plaie[246]\n  Qant les fols cuers corrumpt et plaie\n  Des fols regars, dont l\u2019om_m_e appelle.\n  N\u2019ad membre dont les gens n\u2019attraie,\n  Si est ly reetz dessoutz la haie,\n  Dont om les fols oiseals hardelle.\n    O dieus, com_m_ent acompter doit\n  Les gens sur luy fait assoter?\n  Des tantes almes qui de\u00e7oit\n  Elle ert coupablez au bon droit\n  Devant dieu, car par reguarder\n  La volent\u00e9 vient de toucher,\n  Que valt atant deinz son penser\n  Com_m_e s\u2019il ust fait tout a l\u2019esploit\n  Le pecch\u00e9; et ce puiss trover\n  En l\u2019evangile tesmoigner,\n    Mais si la fem_m_e mette cure\n  En foldelit, d\u2019asses plus cure\n  Cil hom_m_e qui p_ar_ tout s\u2019avance,\n  Et fait desguiser sa vesture,\n  Et ad bien basse la ceinture,\n  Et sur tout ce carolle et dance\n  Ove bien jolye contienance:\n  D\u2019amo_ur_s est toute sa parlance,\n  Et ensi p_ar_ tiele envoisure\n  P_re_nt d\u2019une et d\u2019autre l\u2019aqueintance;\n  Q\u2019il quiert novelle a chescune hure.\n    Du foldelit tout se convoie,\n  Qant doit venir par celle voie\n  U q_ue_ verra les dam_m_oiselles;\n  Ne puet faillir, maisq\u2019il les voie,\n  Que par delit son cuer n\u2019esfroie,\n  Tant est suspris d\u2019amo_ur_ de celles.\n  Ne chalt si dames ou pucelles,\n  No_u_npas les bon_n_es mais les belles,                           9380\n  Des quelles poet avoir sa proie;\n  Siq\u2019il sovent deinz les ridelles\n  Les taste si soient fem_m_elles,\n  C\u2019est un solas dont se rejoye.\n    De nulle chose guarde prent\n  Cil qui du foldelit esprent,\n  Un soul estat ja n\u2019esparnie;\n  Ou soit Religiouse gent,\n  Ou mariez ou continent,\n  Ou soit virgine ou desflourie,\n  Ou soit parente, pour se mie\n  Ne voet laisser ce qu\u2019il enp_re_nt;\n  Ne sciet q\u2019amour plus signefie,\n  Mais toutes fem_m_es sont amye\n  Dont puet complir son foltalent.\n    En chascun lieu, ou q_ue_ ce soit,\n  Quiconq_ue_ parle ou parler doit\n  Du bien, d\u2019onour, d\u2019oneste vie,\n  Trestout le conte tourneroit\n  En autres ditz de leccherie:\n  Et qui voet faire compaignie\n  Au Foldelit par janglerie,\n  Par quoy son gr\u00e9 deserviroit,\n  Ja n\u2019estoet autre courtoisie\n  Mais tout parler de puterie,\n  Dont plus son cuer rejoyeroit.\n    Mais qant au fin po_ur_ son mesfaire\n  Et est soutz peine amonestez\n  Pour soy de son pecch\u00e9 retraire,\n  Si fra, ce dist; mais qant repaire\n  U sont ses foles ameist\u00e9s,\n  Tant plus assote en ses pens\u00e9s\n  Com_m_e plus d\u2019amour soit travailez,\n  Dont fait apr\u00e8s folie maire;\n  Combien qu\u2019il soit escoumengez,\n  Ses foldelitz recom_m_encez\n    Mais Foldelit, qant avenir\n  Ne poet a faire son desir\n  De celle u q\u2019ad son cuer assis,\n  Du fol amour l\u2019estoet languir,\n  Ne puet manger, ne puet dormir,\n  En plour tout changera ses ris,\n  Com_m_e s\u2019il estoit du tout ravis;\n  Lors fait les notes et les ditz,\n  Si fait ove ce maint fol suspir,\n  Q\u2019il de s\u2019amour soit tant suspris,\n  Qe sanz retour l\u2019estoet morir.\n    Mais si tout ce ne poet valoir\n  Au fin qu\u2019il pourra son voloir\n  Parfaire, lors du meintenant\n  Il offre a don_n_er son avoir;\n  Et s\u2019il par ce ne puet avoir\n  De son amour le remenant,\n  Encore quiert il plus avant\n  Plus que ly deable a tiel devoir;\n  Et si luy vait trestout contant,\n  La quelle luy vait p_ro_mettant,\n  Du quoy s\u2019est mis en bon espoir.\n    L\u2019en dist ensi par envoisure,\n  Ce que polain prent en danture\n  Toute sa vie apres dura;\n  Ensi du jofne fem_m_e endure\n  En sa vielesce la luxure\n  Du foldelit tant com_m_e pourra\n  La jofne se delitera\n  Sanz point, sanz reule et sanz mesure,\n  Et qant n\u2019est qui la requerra\n  Pour sa vielesce, lors serra\n  La Maquerelle de nature.\n    Et ensi qant au rigolage\n  Pour la fieblesce du viel age\n  Ne peut souffire p_ro_prement,\n  La jofne gent en leur putage\n  Par son malvois excitement:\n  Car l\u2019art du Maquerelle aprent,\n  Par quoy des gens reporte et p_re_nt\n  Du leccherie leur message;\n  Q\u2019encore elle ad delitement\n  Pour traiter a tiel parlement,\n  Dont rejo\u00fft son fol corage.\n    Ce veons bien q_ue_ de nature,\n  Ne puet ardoir primerement,\n  Om met du sech, et par sufflure\n  Tantost s\u2019esprent tout en ardure,\n  Et l\u2019un et l\u2019autre ensemblement.\n  Ensi vait de la jofne gent;\n  Qant ne s\u2019acordont a l\u2019assent\n  Du Foldelit, lors deinz brief hure\n  La Maquerelle les esprent\n  De son malvois enticement,\n    Sicom_m_e l\u2019en voit q_ue_ les veisines\n  Vendont au march\u00e9 lo_ur_ gelines,\n  Tout tielement vent et bargeine\n  La Maquerelle les virgines,\n  Et les fait estre concubines\n  Au fol lecchour qui les asseine\n  Et don_n_e la primere estreine;\n  Et si les fiert de celle veine,\n  [Sidenote: =f. 55=]\n  Q\u2019apres des nulles medicines\n  Om deust don_n_er a la vileine\n  Que ce p_ro_cure ove ses falsines!\n    Et tiele y a q\u2019en sa vielesce\n  Devient d\u2019amour la sorceresse;\n  Dont, qant ne puet p_ar_ autre voie,\n  Les cuers d\u2019amer met en destresce:\n  Mais pl_us_ q_ue_ deable elle est deblesce,\n  Quant foldelit ensi convoie;\n  Et qui p_ar_ tiele se pourvoie\n  Car il au primes se professe\n  Au deable, et puis son dieu renoie:\n  Vei la tresdolorouse joye,\n  Q\u2019ensi laist dieu pour la duesse!\n    Du Foldelit auci se pleint\n  Nature, au quelle meinte et meint\n  Se sont forsfait de leur folie,\n  Quant leur luxures out enpeint\n  Com_m_e jadys firont ly no_u_nseint[247]\n  Quelle en abisme ert assorbie.\n  C\u2019est celle horrible leccherie\n  En quelle toute ordure meint;\n  Dieus et nature le desfie:\n  Mais plus parler n\u2019en ose mie,\n  Car honte et reso_u_n me restreint.\n    L\u2019en puet resembler Foldelit\n  Au salemandre, quelle vit\n  De sa nature el fieu ardant;\n  Ly cuers toutdis sanz nul respit\n  S\u2019eschalfe et art en folpensant\n  D\u2019ardour qui tout vait degastant\n  En ceste vie, et plus avant[248]\n  Le corps avesques l\u2019espirit\n  Enflam_m_e, u que ly fol amant\n  Pour nulle amye ert refreidant,\n  Car tout amour luy est desdit.\n    Trop fuist du Foldelit apris\n  Qui Epicurus no_u_n avoit:\n  Car ce fuist cil q\u2019a son avis\n  Disoit que ly charnels delitz\n  Sov_er_ain des autres biens estoit,\n  Et pour cela trestout laissoit\n  Les biens del alme et se don_n_oit\n  A sa caroigne; dont toutdis\n  Depuis son temps assetz om voit\n  De ses disciples, qui toutdroit\n    Reso_u_n est morte en telle gent\n  Vivant no_u_n reson_n_ablement,\n  Ensi com_m_e fait la beste mue.\n  Si ont p_er_duz entendement,\n  Ensi come pert son gustement\n  Cil q\u2019est malade en fiebre ague,\n  Qui plus desire et plus mangue\n  Contraire chose qui luy tue,\n  Qu\u2019il ne fait pain de bon frument\n  Ensi qui Foldelit englue\n  Del alme nul phisique entent.\n    L\u2019apostre par especial\n  Ce dist, que l\u2019om_m_e bestial\n  Ne puet gouster ne savourer\n  Viande q\u2019est espirital:\n  Rois Salomon dist autre tal,\n  Q\u2019en malvoise alme a demourer\n  Puet sapience nulle entrer,\n  Des vices qui sont corporal\n  Jam_m_ais se deigne enhabiter:\n  Car qui pecch\u00e9 voet herberger\n  Tout bien forselot de son hostal.\n    Ce dist Senec de sa science,\n  Que la plus grieve pestilence[249]\n  Q\u2019om en ce siecle puet avoir,\n  C\u2019est foldelit d\u2019incontinence,\n  Qant om a sa caroigne pense\n  Ce sont ly porc horrible et noir\n  Es queux ly deable ad son pooir,\n  Com_m_e l\u2019evangile nous ensense;\n  Car qua_n_t ne sciet u remanoir,\n  Lors Foldelit matin et soir\n  Le herberge en sa conscience.\n    Dieus, qui le saint p_ro_phete estable,\n  Un mot q\u2019est molt espoentable\n  Par Amos dist, com_m_e vous dirrai:\n  Au leccherie acoustum_m_able,\n  Ce dist dieus, \u2018Je destruierai\n  Le septre et tout anientirai,\n  Q\u2019onour ne joye n\u2019y lerrai,\n  Ainz trestout bien fray descheable.\u2019\n  Des tieux p_ar_olles je m\u2019esmay,\n  Car tu scies bien et je le say,\n  Que dieux dist ne puet estre fable.\n    Du Foldelit naist Fol desir,\n  Ove l\u2019oill climant du fol reguart;\n  La bouche ne se sciet tenir,\n  Que les fols ris avant venir\n  Ne fait; et puis enseigne l\u2019art\n  Du fol toucher, du quoy s\u2019espart\n  Ly fieus du leccherie et art,\n  Que la raiso_u_n fait amortir,\n  Siq_ue_ la chastet\u00e9 s\u2019en part,\n  Et lors luxure de sa part\n    As portes d\u2019enfern vait huchant\n  Cil qui les fem_m_es vait baisant,\n  Saint Bede le fait tesmoigner;\n  Mais trop est fol qui huche atant,\n  Dont il les portes soit entrant:\n  Car tant puet hom_m_e fol hucher\n  Q\u2019entrer l\u2019estoet; car ly porter\n  Les portes pour soy desporter\n  Legerement vait desfermant,\n  Tanq\u2019en la goule a l\u2019adv_er_ser,\n  U piert la voie large et grant.\n    Du foldelit avoir solas,\n  Danz Tullius, com_m_e tu orras,\n  Nous dist de son enseignement,\n  \u2018Luxure est vile en chascun cas,\n  Mais oultre trestous autrez estatz\n  Elle est plus vile en viele gent,\u2019[250]\n  Ou soit du fait ou soit d\u2019assent;\n  Ne s\u2019en pourront excuser pas.\n  Senec demande tielement,\n  Qant la Vielesce en soy mesp_re_nt,\n  Di lors, Jovente, quoy ferras?\n    Qui s\u2019est au Foldelit don_n_\u00e9\n  Tantsoulement du frelet\u00e9\n  Ne pecche, ain\u00e7ois soi mesme entice\n  Plus q\u2019il ne souffist au pecch\u00e9;\n  Toutdis remaint en volent\u00e9,\n  Dont dist Bernards q_ue_ p_ar_ justice\n  La soule volent\u00e9 du vice\n  Plus ert punie et condempn\u00e9e.\n  Voloir que toutdis voet malice,\n  S\u2019il toutdis en enfern perisse,\n  C\u2019est reso_u_n et droite equit\u00e9.\n    =Ore dirra la descripcio_u_n du Leccherie par especial.=\n    Je truis escript q_ue_ Leccherie\n  A la tresorde maladie\n  Du lepre en trois pointz est semblable:\n  Que lepre d\u2019om_m_e en char purrie\n  Fait tache molt abhominable;\n  Luxure ensi q\u2019est incurable\n  Fait tache en l\u2019alme plus grevable,\n  Dont a null jour serra guarie:\n  Q\u2019au dieu primer fuist resemblable,\n  Luxure, q\u2019est desamiable,\n  La fait semblable au deblerie.\n    Lepre est auci si violente\n  D\u2019encoste luy fait corrumpu:\n  En ce Luxure rep_re_sente;\n  Car p_ar_ tout, u q\u2019elle est presente,\n  Les gens q\u2019a luy se sont tenu\n  Leur bon_n_es mours et leur vertu,\n  Dont l\u2019alme serroit maintenu,\n  Fait destourner en mal entente,\n  Q\u2019au paine se sont apar\u00e7u\n  De leur folie, ainz sont de\u00e7u\n    Ly tierce point q\u2019en lepre esta,\n  C\u2019est q\u2019elle de nature fra\n  Al hom_m_e avoir puante aleine;\n  Ensi Luxure, u que s\u2019en va,\n  Plus q_ue_ nuls dire le pourra\n  Puit en ordure trop vileine\n  Devant la magest\u00e9 halteine;\n  Des tous pecch\u00e9s el vie humeine\n  N\u2019est un qui plus fort puera:[251]\n  U ly puours sanz fin remeine,\n  Et jam_m_ais bon odour serra.\n    He, Leccherie, en tout empire\n  Com_m_e l\u2019en te doit p_ar_ droit despire!\n  Car p_ar_ ta flam_m_e violente,\n  Come deinz la bible om porra lire,\n  Les cink cit\u00e9s au grant martire\n  Tu feis foundrer p_ar_ grief descente\n  [Sidenote: =f. 56=]\n  Jusq\u2019en abisme la pulente;\n  Par toi les faisoit dieus occire,\n  Q\u2019un soul n\u2019eschapa la to_ur_mente,\n  Mais Loth, qui portoit chaste entente,\n  Pour ce l\u2019en guarist n_ost_re sire.[252]\n    Du Leccherie la despite\n  Ly philosophes nous recite\n  Six pointz des queux fait a loer;\n  Oietz com_m_e chascun nous p_ro_ufite:\n  Primer du corps qui s\u2019en delite\n  Et l\u2019alme apres fait occier,\n  La bon_n_e fame en mal to_ur_ner,\n  Et la richesce fait petite,\n  La cliere vois fait enroer,\n  Et les oils cliers fait avoegler:\n  Loenge tiele est mal confite.\n    He, Leccherie plain d\u2019ordure,\n  Ovesq_ue_ ta p_ro_geniture\n  Maint cuer humein as affol\u00e9;\n  Au paine s\u2019il jam_m_ais une hure\n  Te voet laisser de son bon gr\u00e9.\n  Helas, tant belle chastet\u00e9,\n  Espousaille et virginit\u00e9,\n  As corrumpu de ta luxure,\n  Ou soit en fait ou en pens\u00e9;\n  Poi truis qui se sont bien gard\u00e9\n  Tout nettement sanz ta blemure.\n    He, Leccherie ove tes cink files,\n  Dont fais no frele char trahir!\n  Au corps plesantes sont tes guiles,\n  Mais as nos almes sont si viles\n  Que devant dieu les fait pu\u00efr.\n  Quoy dirray plus puant plesir?\n  Delit au mort, joye au suspir,\n  Ce sont ly bien que tu compiles.\n  Dieus doint q\u2019en puissons abstenir:\n  Au benur\u00e9 se puet tenir\n    =Ore dirra com_m_e_n_t ly debles autre fois fist son\n    p_ar_leme_n_t, po_ur_ agarder et assembler toute la p_ro_genie\n    dez vices q_ue_ sont engendrez: puis le mariage q\u2019estoit\n    p_ar_entre le Siecle et Pecch\u00e9, sicome ad est\u00e9 dit p_ar_devant.=\n    Ore ai p_ar_ ordre au fin complie\n  Mon conte de la p_ro_genie\n  Des vices, qui sont descenduz\n  Du deable et du Pecch\u00e9 s\u2019amie,\n  Selonc que la genologie\n  Avetz o\u00ef du meinz en plus.\n  Tant sont ly mal en terre accrus,\n  Que si ly toutpuissant dessus\n  N\u2019en deigne faire son a\u00efe,\n  Trestous ensemble retenus,\n  Fra contre nous mainte enva\u00efe.\n    Car tout ensi com_m_e vous ay dit,\n  Ly deable, qui tant est maldit,\n  Don_n_a les files du Pecch\u00e9\n  Au Siecle, qui leur est marit,\n  Dont plus avant com_m_e j\u2019ay escrit,[253]\n  Il ad sur celles engendr\u00e9\n  Les autres que vous ay nom\u00e9.\n  Ly deable molt se rejo\u00fft\n  Voiant si large parent\u00e9e,\n  Dont tout quide a sa volent\u00e9\n  De l\u2019om_m_e avoir l\u2019alme en soubgit.\n    Et pour cela tout maintenant\n  Un autres fois, sicom_m_e devant,[254]\n  Ly deable pour soy consailler\n  Pecch\u00e9, q\u2019est son primer enfant,\n  Et puis trestout le remenant\n  Mais devant luy qant vist estier\n  Si grant lignage seculier,\n  Com_m_e de sept files sont naiscant,\n  Grantment se prist a conforter;\n  Si les com_m_ence a reson_n_er,\n  Com_m_e vous orretz parler avant.\n    Ly deables lors com_m_ence a dire:\n  \u2018He, Pecch\u00e9, chief de mon empire,\n  Prim_er_ement je pleins au toy\n  Dont tu es dame et je su sire,\n  Q\u2019en ma p_re_sence yci je voy:\n  Je vous en pry, consaillez moy[255]\n  Par v_ost_re engin, que faire doy\n  Del hom_m_e, que je tant desire.\n  Soubgit fuist jadys a ma loy,\n  Mais puis ap_re_s, ne say po_ur_ quoy,\n  De sa raiso_u_n me fait despire.\n    Pecch\u00e9, tu scies qu\u2019il est ensi:\n  Jadis del hom_m_e a mon talent,\n  Q\u2019a moy servir se consenti,\n  A mon voloir et s\u2019obe\u00ef;\n  Mais puis ap_re_s, ne say com_m_ent,\n  Reso_u_n de l\u2019alme le defent,\n  Q\u2019a moy ne voet acordement:\n  Paour auci s\u2019est esbahy,\n  Car Conscience le reprent;\n  Siq_ue_ je faille molt sovent,\n    Et pour ce par com_m_un avis\n  Le Siecle, q\u2019est bien mes amis,\n  Fis marier a mon lignage,\n  Qui loyalment m\u2019avoit p_ro_mis,\n  De l\u2019om_m_e tout a mon devis\n  Me metteroit celle alme en gage,[256]\n  Dont c\u2019est bien drois q\u2019il se desgage\n  Et mette l\u2019om_m_e en mon servage.\u2019\n  Mais quant le Siecle ad tout o\u00efz,\n  Et dist que tout fuist son corage\n  De faire ce qu\u2019il ot enpris.\n    Lors fuist g_ra_nt noise des tous l\u00e9es,\n  Chascun disoit, \u2018Bien ad parl\u00e9s\n  Ly Siecle, et tous devons aider,\n  Qui sumes de ses parent\u00e9es,\n  A faire tous ses volent\u00e9s.\u2019\n  Ensi com_m_en\u00e7ont a traiter\n  Com_m_ent pourroient mestreter\n  D\u2019engins et des soubtilit\u00e9s.\n  Si se firont entrejurer\n  Trestous ensemble et conjurer\n  Le mal dont serroit attrappez.\n    Et lors ly Siecle ove sa semence\n  A tempter l\u2019om_m_e recom_m_ence;\n  Dont tielement le forsvoia,\n  Que pour consail ne pour defense\n  Du Reso_u_n ou du Conscience\n  Qe trestout ne s\u2019abandon_n_a\n  Au foldelit, dont foloia,\n  N\u2019en voloit faire resistence\n  Pour l\u2019Alme que l\u2019areson_n_a;\n  Car nulle reso_u_n ascoulta,\n  Ainz tient le Siecle en rev_er_ence.\n    Ly deable qui fuist tout lo_ur_ piere,\n  Auci Pecch\u00e9, q\u2019estoit la miere,\n  Avoec le Siecle et sa mesnie\n  Ascuns devant, ascuns derere,\n  Firont a l\u2019om_m_e une enva\u00efe.\n  Chascuns le fiert de sa partie,\n  Ly uns d\u2019orguil, ly uns d\u2019envie;\n  Mais Gule y vient la tavernere,\n  Que l\u2019estandard du Leccherie\n  Porte en sa main, et hault escrie,\n  \u2018Ore est a moy, que je luy fiere.\u2019\n    Lors Avarice ove son fardell\n  Des ses florins tenoit tout plein,\n  Dont l\u2019om_m_e fiert com_m_e d\u2019un flaiell:\n  Mais cil, quant senti le catell,\n  Ne res\u00e7ut point tieux cops en vein;\n  Ainz maintenant tendist sa mein\n  Et se rendist au capitein,\n  Qui l\u2019amena droit au chastell\n  D\u2019Accidie, u qu\u2019il chascun demein\n  Au deable paia son certein,\n    Et lors s\u2019assemblont tous les vices,\n  Chascun apportoit ses delices\n  Pour leur priso_u_n reconforter;\n  Mais ils ne furont pas si nices\n  A souffrir que deinz leur offices\n  Reso_u_n al Alme y puet entrer,\n  Ne Conscience s\u2019esquier,\n  Ainz du chastell firont fermer\n  Les entr\u00e9es des portes colices,\n  Dont l\u2019om_m_e ne puet remembrer\n  De son dieu ne de ses justices.\n    Ore ad le Siecle ove s\u2019alliance\n  De l\u2019om_m_e tout le governance,\n  Q\u2019ascuns ne puet p_ar_ler a luy,\n  Si ce ne soit par l\u2019aqueintance\n  Du Pecch\u00e9, qui celle ordinance\n  Sur tous les autres ad basty:\n  Par quoy Reso_u_n s\u2019est departy,\n  Q\u2019ils ne sont plus du retenance.\n  Si dieus n\u2019en face sa mercy,\n  Trop longement poet estre ensi,\n  Ainz qu\u2019il ait sa deliv_er_ance.\n  [Sidenote: =f. 57=]\n    O quelle generacio_u_n,\n  Primerement delacio_u_n,\n  Q\u2019ove touz lez autrez dieus maldit:\n  Quant en fay memoracio_u_n[257]\n  Mon cuer du contourbacio_u_n\n  Car ore au peine nully vit,\n  Q\u2019ascune fois ne soit soubgit\n  De leur malvois temptacio_u_n.\n  Maldit soit l\u2019oure quant nasquit\n  Pecch\u00e9, dont corps ad son delit,\n  Et l\u2019alme sa dampnacio_u_n.\n    O quel lignage trop adverse,\n  Dont la fortune nous adverse,\n  Et mesmes dieu point ne s\u2019acorde\n  Qant des pecch\u00e9s chascun diverse\n  Du jour en jour tant se recorde:\n  Mais tant sont vices a la corde\n  Des queux Pecch\u00e9 cel hom_m_e encorde,\n  Q\u2019au peine si ne le reverse\n  U toute joye se descorde,\n  Si dieus de sa misericorde\n  Ne trait celle alme a luy conv_er_se.\n    =Ore dirra de la p_ro_pret\u00e9 du Pecch\u00e9 par especial.=\n    L\u2019apocalips q\u2019est tout celeste\n  Q\u2019issoit de la p_ar_fonde mer:\n  Corps leop_ar_t, ce dist la geste,\n  Mais du leo_u_n ot geule et teste,\n  Des pi\u00e9s fuist urce a resembler,\n  Sept chief portoit cil adv_er_sier,\n  Si ot disz corns po_ur_ fort hurter,\n  Ove disz couron_n_es du conqueste:\n  Merveille estoit del esguarder,\n  Trop se faisoit a redoubter,\n    Le no_u_n du beste l\u2019en nomoit\n  Pecch\u00e9; mais ce q\u2019il corps avoit\n  Tout techel\u00e9, ce signefie\n  Div_er_ses mals, dont nous de\u00e7oit;\n  La geule du leon, c\u2019estoit\n  Q\u2019il tout devoure en sa baillie;\n  Sept chiefs, as sept pecch\u00e9s s\u2019applie;\n  Mais de disz corns fait enva\u00efe\n  As disz p_re_ceptz que dieus don_n_oit:\n  Ce sont victoire en ceste vie,\n  Qu\u2019il sur les gens conquerre doit.\n    C\u2019estoit le monstre a qui don_n_\u00e9\n  Fuist plain poair et plain congi\u00e9,\n  Au fin qu\u2019il duist contre les seintz\n  Combatre et veintre du pecch\u00e9.\n  O dieus, com_m_e dure destin\u00e9!\n  Qant tieles gens serront atteinz,\n  C\u2019est grant dolour as tous humeinz;\n  Ne sai com_m_ent serrons guard\u00e9\n  Du beste qui tant est vileins:\n  Po_ur_ moy le dy, je m\u2019en compleins,\n  Trop sui de son venym enfl\u00e9.\n    Ce beste auci des pi\u00e9s et bras\n  Fuist urce, et par ce tu porras\n  Savoir que l\u2019urce ad tost occis\n  Sa proie, qua_n_t la tient en bas\n  Soubz luy, et par semblable cas\n  Cil qui Pecch\u00e9 av_er_a soubmis.\n  Helas, Pecch\u00e9, je te maldis,\n  Car p_ar_ les files que tu as\n  P_ar_ tout le siecle a mon avis\n  Et les cit\u00e9s et les paiis\n  Par toy porront bien dire, helas!\n    Helas, Pecch\u00e9, com_m_e es g_ra_nt mestre!\n  Par doul\u00e7our que fais de toi nestre\n  Trestout le mond semp_re_s t\u2019onourt,\n  Dont leur delit pourront acrestre:\n  Po_ur_ toi servir chascuns y court,\n  P_ar_ toi vient Mort primer au court,\n  P_ar_ toi tout bien en mal destourt,\n  P_ar_ toi tout droit vait a senestre,\n  P_ar_ toi l\u2019en rit, p_ar_ toi l\u2019en plourt,\n  Par toi la fantasie sourt,\n  Dont sont de\u00e7u tout ly terrestre.\n    Je te resemble a les Sereines,\n  Qant p_ar_ leur doulces vois halteines,\n  Attraire font en leur demeines\n  Les niefs siglans, et p_ar_ soudeines\n  Tempestes puis les font noyer.\n  Au chat auci te doy sembler,\n  Quant du sourris se fait juer,\n  Et puis l\u2019occit mangant ses treines.\n  Com_m_e clier est\u00e9e te fais moustrer,\n  Plain des flourettes au primer,\n    Je te resemble au poire douche,\n  Qui porte bon savour au bouche\n  Et est a l\u2019estom_m_ac grevable:\n  Je te resemble au noire mouche,\n  Les pures chars qant souffle et touche,\n  Corrumpt et fait abhominable:\n  Je te resemble au songe et fable\n  Q\u2019au toute gent son deceivable:\n  Je te resemble au celle couche\n  Tu es d\u2019enfern le con_n_estable,\n  P_ar_ qui tout mal se claime et vouche.\n    Je te resemble au buiste close,\n  U son venym ly deable enclose;\n  Auci je te resemble au pie,\n  Qant sur caroigne soi repose:\n  Tu as visage de la rose,\n  Et es plus aspre que l\u2019urtie:\n  Tu es sophistre en la clergie,\n  Ne say la ryme ne la prose\n  Dont la centisme part endie\n  De ta malice, en ceste vie\n  Ne te falt plus ascune chose.\n    Qui du Pecch\u00e9 p_re_nt reme_m_brance\n  Com_m_ent primer a sa naiscance\n  Du ciel les angres fist ruer,\n  Com_m_e puis Adam p_ar_ fole errance\n  Env_er_s son dieu mist en destance,\n  Trestous forsq_ue_ piscon du mer\n  Et soul No\u00eb, qui dieus salver\n  Voloit ovesq_ue_ s\u2019alliance,\n  Et puis encore fist errer\n  Pour les ydoles honourer\n  Les gentz encontre leur creance.\n    Des cestes choses qui bien pense,\n  Et puis reguarde a l\u2019evidence,\n  Com_m_e chascun jour l\u2019en puet veoir\n  Que du Pecch\u00e9 trestout com_m_ence,\n  Lors doit il bien hidour avoir:\n  Car n\u2019est cit\u00e9, chastel, manoir,\n  En quel ne se fait remanoir\n  Pecch\u00e9, car tous obedience\n  Luy portont, et pour dire voir\n  Ou pour delit ou pour l\u2019avoir\n  Luy font honeur et rev_er_ence.\n    Sur tous les regnes q\u2019ore sont\n  Et tous au Pecch\u00e9 font hom_m_age:\n  Et molt plus tost d\u2019assetz le font,[258]\n  Car ly malfi\u00e9s, qui tout confont,\n  Toutdis recov_er_e al avantage,\n  De ce qu\u2019il fist le mariage\n  Jadis du Siecle a son lignage,\n  Com_m_e je vous contay p_ar_amont.\n  Si dieus ne pense a tiel oultrage\n  Rescourre, trop ert le dam_m_age\n    Mais des tous biens cil q\u2019est racine\n  Ne laist ja mal sanz medicine;\n  Combien q_ue_ ly malfi\u00e9s soit fort\n  Par Pecch\u00e9 q\u2019est de sa covine,\n  Nientmeinz de la vertu divine\n  Dieus en volt faire son confort[259]\n  Pour l\u2019alme, a resister le tort\n  Du deable et du malvoise sort,\n  La quelle vient de celle orine\n  Mais ore oietz com_m_e se remort\n  Reso_u_n par Conscience fine.\n    =Ore dirra com_m_ent Reso_u_n et Conscience prieront dieu\n    remedie contre les sept vices mortielx ove leur p_ro_genie, et\n    dieus don_n_a sept vertus a Reso_u_n contre eaux.=\n    Trestous vous avez bien o\u00ef,\n  Qant Pecch\u00e9 l\u2019om_m_e avoit saisi\n  En sa prison_n_e, meintenant\n  Reso_u_n et Conscience auci\n  Loign de la court furont bany:\n  Mais ils s\u2019aleront plus avant[260]\n  Po_ur_ soi compleindre au toutpuissant\n  Com_m_ent cel homme estoit ravi\n  Des vices, dont il avoit tant,\n  P_ar_ quoy ne furont mais puissant\n  A gouverner l\u2019estat de luy.\n    Enmy la court sup_er_iour\n  Devant dieu firont leur clamour\n  Ensi Reso_u_n et Conscience:\n  Leur advocat et procurour,\n  Et sur tout leur coadjutour,\n  [Sidenote: =f. 58=]\n  C\u2019estoit Mercy, qui d\u2019eloquence\n  Cil contoit en la dieu presence\n  Le grant meschief, le g_ra_nt dolour,\n  Dont il prioit avoir defense:\n  Dieus luy don_n_a bon_n_e audience\n  Et sur ce luy p_ro_mist socour.\n    Mais pour ce q_ue_ les sept pecch\u00e9s\n  Furont au Siecle mariez,\n  Com_m_e je dis au com_m_encement,\n  Les files q\u2019en sont engendrez,[261]\n  Dieus ordina semblablement\n  Un mariage, oietz com_m_ent.\n  Il ot sept files p_ro_prement,\n  Les quelles des tous biens doez\n  Au Reso_u_n don_n_a franchement\n  En mariage, et cil les prent\n  Pour l\u2019encheso_u_n que vous orrez.\n    Dieus, qui lez choses tout po_ur_voit,\n  De Reso_u_n ensi marier,\n  Qu\u2019il des vertus q\u2019espouseroit\n  Autres vertus engendreroit,\n  Dont se pourront multeplier;\n  Siq_ue_ chasqune en son mestier\n  Doit contre un vice resister,\n  Un contre un autre, au tiel endroit\n  Que l\u2019Alme se pot enforcer\n  Son fol corps a desprison_n_er,\n    Reso_u_n, q\u2019estoit et simple et sage,\n  Molt s\u2019esjo\u00fft deinz son corage\n  Qu\u2019il tieles fem_m_es duist avoir,\n  Q\u2019estoiont de si halt parage,\n  Com_m_e de son p_ro_pre dieu lignage,\n  Dont il fuist mis en bon espoir\n  Les vices mettre a no_u_nchaloir;\n  Car dieus l\u2019accrust du g_ra_nt pooir,\n  Si luy don_n_oit en heritage\n  U qu\u2019il sanz fin doit remanoir\n  Et tenir en franc mariage.\n    Reso_u_n, qui bien s\u2019estoit pourveu\n  Au jour des noeces, ot vestu\n  La robe yndoise ove blanche raie;\n  Par l\u2019un colour est entendu\n  Constance en le service dieu,\n  Et l\u2019autre que du blanchour raie\n  Signe est du nettet\u00e9 verraie;\n  Portoit, que tout estoit cosu\n  De sapience: ensi s\u2019esgaie\n  Reso_u_n, qui son peno_u_n desplaie,\n  Que ja des vices n\u2019ert vencu.\n    Les dames vienont de la tour,\n  Chascune estoit du noble atour,\n  En blanche robe bien vestue.\n  Mais Conscience fait maint tour\n  Pour adrescer la gent entour,\n  Com_m_e Mareschals les uns salue,\n  Les uns cherist, les uns argue,\n  P_ar_ tout se peine a faire honour:\n  Sa robe estoit com_m_e d\u2019une nue,\n  La quelle au plus sovent se mue[262]\n  Diverse, et change sa colour.\n    Les dames ensi bien pareies\n  Se mistront hors de les pareies\n  Vers le moustier de saint delit,\n  Com_m_e ses amies et ses preies\n  Leur attendoit; si ot eslit\n  Trois menestrals, ly quel sont dit\n  Bon pensement, Bon fait, Bon dit,\n  Qui les cornont p_ar_ leur journeies,\n  Dont s\u2019esjoyont grant et petit\n  Des joyes qui sont infinit,\n  Qui valont oultre tous moneies.\n    Chascune dame en son degr\u00e9\n  Escript, dont fuist la meulx vailante;\n  Encontre Orguil Humilit\u00e9,\n  Encontre Envie est Charit\u00e9,\n  Et encontre Ire la ten\u00e7ante\n  Est Pacience la tai\u00e7ante;\n  Encontre Accidie la dormante\n  Prouesce y vient apparaill\u00e9e;\n  Contre Avarice la tenante\n  Franchise y vient la despendante,\n    Et puis encontre Gloutenie,\n  Q\u2019est de nature l\u2019anemie,\n  La dame y vient q\u2019ad no_u_n Mesure;\n  Et lors encontre Leccherie\n  Vient Chastet\u00e9 la dieu amye\n  Tout coiement sanz demesure:\n  Et meintenant vient p_ar_dessure\n  Ly prestres qui tous les assure,\n  Qui Gracedieu, si je bien die,\n  Pour ce qu\u2019il savoit de lettrure,\n  Ad l\u2019espousaille au fin complie.\n    En la presence au soverein\n  Vient Conscience primerein,\n  Q\u2019au moustier les dames mena,\n  U Gracedieu leur chapellein\n  Les faisoit prendre mein au mein,\n  Et depar dieu les affia;\n  Et puis leur messe ensi chanta\n  Car l\u2019Alme y offrist son certein,\n  Itiel com_m_e dieus le com_m_anda:\n  Reso_u_n ses fem_m_es moult ama,\n  Car moult furont du noble grein.\n    Ensi dieus de sa courtoisie\n  Encontre l\u2019orde progenie\n  Des vices, qui tant sont maldit,\n  Au fin q_ue_ l\u2019alme en soit guarie,[263]\n  Par mariage il associe\n  Qui sont verrai, bon et parfit\n  Par grace du seint espirit,\n  Au Reso_u_n, qui de sa partie\n  S\u2019enforce dont soit desconfit\n  Ly deable, et l\u2019Alme a son droit plit\n  Remise: oietz chan\u00e7o_u_n flourie.\n    =Puisq\u2019il ad dit devant com_m_e_n_t Reso_u_n espousa les sept\n    v_er_tus, ore dirra com_m_e_n_t contre chascune file des vices\n    engendra une file des vertus. Et prim_er_eme_n_t com_m_encera\n    a p_ar_ler de les cink files les quelles sont engendrez de\n    Humilit\u00e9, dont la prim_er_e file ad no_u_n Devocio_u_n, contre\n    le vice de Ypocrisie.=\n    Humilit\u00e9 cink files meine,\n  P_ar_ quelles l\u2019Alme se remeine\n  Au Reso_u_n, dont tu dois nomer\n  Quelle en secr\u00e9 simple et souleine\n  Y vient, qant voet son dieu prier.\n  Ensi nous fist dieus enseigner\n  Q\u2019au temps q_ue_ nous devons orer\n  N\u2019ert chambrelein ne chambreleine,\n  Ain\u00e7ois devons les huiss fermer\n  Pour noz prieres affermer;\n  Car dieus ascoulte au tiel enseine.\n    La vertu de Devocio_u_n\n  Une autre, que n\u2019est pas aperte:\n  Celle ad tout p_ro_prement a no_u_n\n  La bienam\u00e9 sainte Oreiso_u_n,\n  Qe ja ne quiert ou gaign ou p_er_te\n  Du siecle avoir pour sa decerte,\n  Ainz loign des gens si com_m_e deserte,\n  Que nuls en sache si dieus no_u_n[264]\n  En dieu priant se tient coverte,\n  Q\u2019Ipocresie ne p_er_verte\n    Q\u2019om doit orer souleinement,\n  Q\u2019om doit orer tout pleinement,\n  Q\u2019om doit en lermes dieu prier,\n  Q\u2019om doit orer bien humblement,\n  Q\u2019om doit orer com_m_unement,\n  Q\u2019om doit auci continuer,\n  Q\u2019om doit la bon_n_e peas orer,\n  Q\u2019om doit par oriso_u_ns aider\n  Son Roy, auci la morte gent,\n  Noz vices, tout ce puiss moustrer\n  Escript du viel essamplement.\n    Q\u2019om doit orer soul et cel\u00e9e:\n  Ce fist ly p_ro_phete Helis\u00e9e,\n  Qant il sur soy les huiss ferma,\n  Que nuls agardoit son secr\u00e9,\n  Par quoy l\u2019enfant q\u2019ot mort est\u00e9\n  En dieu priant resuscita;\n  Et Mo\u00ffses en l\u2019arche entra\n  Tout soul, qant po_ur_ le poeple ora:\n  Dist que no sire soul monta\n  En la montaigne, u qu\u2019il pria,\n  Qant l\u2019autre gent s\u2019estoit al\u00e9.\n    Q\u2019om doit orer tout plainement\n  Senec nous fait enseignement,\n  Si dist, qant l\u2019en dieu priera,\n  Sanz parler curiousement\n  Et sanz nul double entendement\n  Car double lange dieus n\u2019orra:\n  David tesmoigne bien cela,\n  [Sidenote: =f. 59=]\n  Disant que dieus au toute gent\n  Est prest, qant om l\u2019appellera,\n  Maisq_ue_ tout verit\u00e9 serra\n  Q\u2019il prie, et no_u_npas autrement.\n    Que l\u2019en doit faire oracio_u_n\n  Par grande humiliacio_u_n,\n  Ce dist David, \u2018Soiez soubgit\n  Si fai ta supplicacioun.\u2019\n  Et tout ensi je truis escript\n  Que Daniel jadys le fist;\n  Trois fois le jour au terre il gist\n  En sa genuflectacio_u_n,\n  Priant au dieu q\u2019il le guarist,\n  Q\u2019en Babyloigne ne perist\n  D\u2019estrange fornicacio_u_n.\n    De Machabeu auci lisant\n  Et tout le poeple ovesq_ue_ luy,\n  S\u2019estoiont mis en dieu priant\n  Qu\u2019il leur aidast du fel tirant,\n  Antiochus leur anemy,\n  Le poeple dieu q\u2019ot poursu\u00ff;\n  Dont leur priere dieus o\u00ff,\n  Si fist de sa vengance tant\n  Qe tout vivant son corps purry:\n  Jerusalem s\u2019estoit guari\n    Q\u2019om doit orer en lermoiant,\n  De ce nous ert Sarre essamplant,\n  Q\u2019en plo_ur_s prioit trois jo_ur_s et nuytz,\n  Au fin que dieus luy fuist aidant\n  De honte q\u2019om luy vait disant\n  Pour sept barons q\u2019elle ot p_er_duz:\n  Des plo_ur_s Thobie auci je truis,\n  Qant voegle estoit et fuist confus\n  Du fem_m_e qui luy vait ten\u00e7ant:\n  Molt fuist leur plo_ur_s de g_ra_ns vertus,\n  Sicom_m_e l\u2019istoire est devisant.\n    Dans Helchana cil espousoit\n  Anne et Phenenne, et avenoit\n  Siq_ue_ dame Anne estoit bareine;\n  Mais de ses lermes dieu prioit,\n  Dont Samuel deinz brief con\u00e7oit;\n  C\u2019estoit priere bon_n_e et seine.\n  Et qui dist que la Magdaleine\n  Lors ne plouroit au bone estreine,\n  Pour un poy d\u2019eaue chalde et veine\n  Du vie gaigna la fonteine,\n  Qe des tous mals la garisoit?\n    Q\u2019om doit auci toutdis orer\n  Saint Luc le fait bien tesmoigner:\n  Quant n_ost_re sire ot en sa guise\n  Cont\u00e9 com_m_ent se doit troubler\n  Ly mals du siecle et adverser\n  As ses disciples lors devise,\n  Que s\u2019ils en vuillont la reprise[265]\n  Et les to_ur_mens sauf eschaper,\n  Par grant devocio_u_n enprise\n  Priere sanz recreandise\n  Leur falt toutdis continuer.\n    L\u2019apostre dist q\u2019au dieu plesance\n  Molt valdra la continuance\n  Del hom_m_e just en dieu priant:\n  Qant Amalech p_ar_ mescreance\n  Ove Josu\u00e9 s\u2019est combatant;\n  Tant com_m_e ses mains estoit leva_n_t\n  Dans Mo\u00efses en dieu priant,\n  Ot Josu\u00e9 la meillour lance;\n  Mais qant des mains fuist avala_n_t,\n  Ert Amalech a son devant\n  Et Josu\u00e9 fuist en balance.\n    Q\u2019om doit com_m_unement prier\n  De Josaphat Roy de Juda,\n  Qant le grant host vist assembler,\n  Qe trop faisoit a redoubter,\n  Des Ciriens qu\u2019il redoubta:\n  Le poeple en com_m_un s\u2019assembla,\n  Chascuns devoutement pria\n  Qe dieus les volsist socourer:\n  La vois com_m_une dieus oya,\n  Dont chascun autre entretua\n    Q\u2019om doit auci prier la pes\n  Essample no_us_ avons du pres\n  Par le prophete Jeremie,\n  Qant com_m_andoit q_ue_ sanz reles\n  Au poeple quel estoit remes\n  Du t_ra_nsmigracio_u_n en vie,\n  De lors avant chascuns supplie\n  Qe dieus en pes maintiene et guie\n  Jerusalem, siq_ue_ jam_m_es\n  Siq_ue_ sa loy n\u2019en soit blemie,\n  Ne de son poeple y soit descres.\n    Qe pour le Roy et pour ses fitz\n  L\u2019en doit orer j\u2019en suy tout fis,[267]\n  Car ce faisoit Baruch escrire\n  A Joachim, q\u2019ert ses amys,\n  Qu\u2019il feist prier en son paiis\n  Pour Nabugod, qui tint l\u2019empire,\n  Et po_ur_ son fils, qui puis fuist sire,\n  Puisqu\u2019il ensi firont jadys\n  Po_ur_ Roy paien, meulx doit souffire\n  Priere que l\u2019en doit confire\n  Pour cristien, ce m\u2019est avis.\n    Un autre essample en trov_er_as,[268]\n  Si tu la bible bien liras,\n  Com_m_ent Cirus ly Rois P_er_sant\n  Don_n_a cong\u00e9 a Scribe Esdras\n  D\u2019edifier en son compas\n  Fuist gaste: et ce faisoit p_ar_ tant\n  Qe tous fuissent po_ur_ luy priant\n  Deinz la cit\u00e9 cils q\u2019en ce cas\n  Y duissont estre enhabitant,\n  Au fin q_ue_ dieus ly toutpuissant\n  Governe ses roials estatz.\n    Q\u2019om doit orer po_ur_ la gent morte\n  Essample avons q_ue_ nous enhorte\n  De Machabeu certainement:\n  Que l\u2019en p_ar_ droit aide et supporte\n  Celluy qui n\u2019ad dont p_ro_prement\n  Se poet aider; car cil q\u2019attent\n  En purgatoire n\u2019ad com_m_ent\n  Pour allegger sa peine forte,\n  Si no_u_n qu\u2019il plest au bon_n_e gent\n  Prier pour son alleggement,\n  Qe dieus en pit\u00e9 le conforte.\n    Q\u2019om doit orer remissio_u_n\n  Cils d\u2019Israel ensi faisoiont\n  Venant de leur captiveso_u_n:\n  Esdras commen\u00e7a s\u2019oreiso_u_n,\n  Et cils del o\u00efr s\u2019assembloiont\n  En la Cit\u00e9 u qu\u2019ils estoiont,\n  Dont de lo_ur_ mals p_ar_do_u_n prioiont,\n  De ce q\u2019en fornicacio_u_n\n  Estranges fem_m_es pris avoiont:\n  Pour ce q\u2019ensi se repentoiont\n    Mais en priant oultre trestout[270]\n  Il falt q_ue_ l\u2019om_m_e en soit devout,[271]\n  Car meulx valt prier sanz p_ar_ole\n  A celluy qui son cuer y bout,\n  Qe vainement a parler moult\n  Sanz bien penser, du lange sole:\n  Car sainte lange ove pens\u00e9 fole\n  Ne valt ja plus que la frivole,\n  Que sanz merite dieus debout;\n  Dont en descord la note vole\n  Et grieve a celluy qui l\u2019escoult.\n    Cuers q\u2019a sa lange se descorde\n  En sa priere a dieu n\u2019acorde;\n  Ainz l\u2019un ove l\u2019autre ensembleme_n_t,\n  Qant lange son penser recorde\n  Et ly pensiers son cuer remorde,\n  Lors prie a dieu devoutement,\n  Par si qu\u2019il prie hon_n_estement:\n  S\u2019il en puante coupe et orde\n  Soit mis, au boire om pert talent;\n  Ne cil qui prie laidement\n  Ja n\u2019ara dieu de sa concorde.\n    Isidre, q\u2019estoit clerc p_ar_fait,\n  Dist q_ue_ priere est lors bien fait,\n  Qant om ne pense point aillours;\n  Mais qant ly pensiers se retrait,\n  Du quoy ly cuer au siecle vait,\n  Seint Augustin ly g_ra_ns doctours\n  Dist que priere des criours,\n  Ove cuer mu\u00ebt, est inp_ar_fait,\n  Qant bouche et cuer sont descordo_ur_s:\n  Combien q\u2019om prie as g_ra_ns clamo_ur_s,\n  N\u2019est reso_u_n qu\u2019il merite en ait.[272]\n    Ne poet valoir celle oreiso_u_n\n  Q\u2019om prie sanz devocio_u_n;\n  Ainz om la doit bien resembler\n  Qe fruit ne porte en sa saiso_u_n;\n  Auci resemble au messager\n  Q\u2019om fait sanz l_ett_res envoier\n  Et sanz enseignes pour aler\n  [Sidenote: =f. 60=]\n  Devers estrange regio_u_n\n  Au sire q_ue_ l\u2019en voet prier:\n  Ove vuide main le fist mander,\n  Dont vuid rev_er_te a sa maiso_u_n.\n    Mais cil q\u2019au droit voet dieu prier\n  Q\u2019il porte ove soy ascun p_re_sent\n  De son bon oev_er_e a p_re_senter,\n  Tiel que son dieu voet accepter;\n  Dont pour le do_u_n q\u2019est p_re_cedent\n  Luy deigne plus benignement[273]\n  Don_n_er pitous entendement\n  A ce que l\u2019en voet supplier:\n  Car qui s\u2019ordeine tielement\n  Lors doit avoir par juggement\n  Un do_u_n pour autre do_u_n don_n_er.\n  Qe Mo\u00ffses le dist auci\n  Au poeple et ensi les enhorte,\n  Qe devant dieu se doit nully\n  Vuid app_ar_er, ainz don_n_e ensi\n  Q\u2019il pour son do_u_n loer reporte;\n  Car a celuy clot dieus sa porte\n  Qui toutdis prie et riens apporte,\n  Un tiel n\u2019est pas le dieu amy:\n  Mais q\u2019umbleme_n_t v_er_s dieu se porte\n  Cil fait molt beal p_re_sent a luy.\n    L\u2019en porra p_re_ndre essamplerie\n  El temps qant regnoit Ezechie,\n  Com_m_ent ly poeples lors prioit:\n  Chascuns y plo_ur_t, chascuns y crie,\n  Chascuns requiert, chascu_n_s supplie,\n  Et sur trestout chascuns don_n_oit\n  Offrende solonc son endroit:\n  Ove la devocio_u_n complie;\n  Dont n_ost_re sires l\u2019acceptoit,\n  Grantoit, voloit et confermoit\n  Que leur priere fuist o\u00efe.\n    L\u2019en puet essampler ensement\n  Q\u2019om doit don_n_er devoutement,\n  En Exodi qui bien lirra,\n  Qant l\u2019en faisoit prim_er_ement\n  Celle arche du viel testament,\n  Priant, et dieu les accepta:\n  Devocio_u_n fist tout cela,\n  Car dieus les cuers voit et entent,\n  Et quant le fait s\u2019acordera,\n  Lors est tout fait q\u2019app_ar_tendra\n  A prier dieu plainerement.\n    Q\u2019en Oreiso_u_n soit grant vertu\n  Essample avons q\u2019est contenu\n  Dedeinz la bible, u Mo\u00ffses\n  Mena, du ciel survint un fieu\n  Par sa priere, et les malves,\n  Q\u2019encontre dieu furont engres,\n  Tout arst, q\u2019un soul n\u2019y fuist remes,\n  Droit p_ar_devant celle arche dieu.\n  El novell testament apres,\n  Qui bien lira des seintz les fees,\n  Maint beal miracle en est venu.[274]\n    La vertu du bon_n_e Oreiso_u_n\n  Encontre toute pestilence\n  Q\u2019al alme fait invasio_u_n;\n  Car selonc la temptacio_u_n\n  Des sept pech\u00e9s ove lo_ur_ semence\n  Sainte oreiso_u_n, q\u2019en dieu com_m_ence,\n  Sept bon_n_es cures contrepense,\n  Dont guarist leur infeccio_u_n,\n  Sicom_m_e Jerom de sa science,\n  Pour nous en don_n_er l\u2019evidence,[275]\n    Encontre Orguil prim_er_ement\n  Sainte Oreison molt humbleme_n_t\n  Au terre se genulle en bas;\n  Puis bat son pis molt reddeme_n_t\n  En cas q\u2019Accidie le surprent;\n  Son cuer esveille isnele pas,[276]\n  Et puis encontre les fallas\n  D\u2019Envie et d\u2019Ire dist, \u2018Helas!\u2019\n  Pour prier plus devoutement:\n  Au fin q_ue_ p_ar_ semblable cas\n  Luy face dieus p_ar_don_n_ement.\n    Encontre les mals d\u2019Avarice\n  Seinte Oreiso_u_n de so_u_n office\n  En halt le ciel vait regardant;\n  U voit tant riche benefice,\n  Dont tient cel hom_m_e plus q_ue_ nyce\n  Qui d\u2019Avarice est covoitant:\n  Et puis encontre le pecchant\n  Et Gloutenie ove sa delice,\n  Des lermes s\u2019alme vait lavant\n  Et ensi se vait guarisant\n  Du toute espiritiele anguisse.\n    Devocio_u_n en ses prieres\n  Suspire et plourt p_ar_ six manieres,\n  Dont ad remors le pensement:\n  Ses malvoist\u00e9s q\u2019il voit pleni_er_es,\n  Dont ad mesfait, sont les prim_er_es\n  P_ar_ quoy plourt au com_m_encement:\n  Qu\u2019il ad deservy duement,\n  D\u2019enfern les peines tant amieres,\n  Trestout deschiet en plourement;\n  Car lors ne sciet sanz dieu com_m_ent\n  Se puet aider en ses miseres.\n    Ly tierce plo_ur_ q_ue_ luy constreigne\n  C\u2019est du p_ro_chein et du p_ro_cheine,\n  Pour lo_ur_ mesfait, po_ur_ leur pecch\u00e9,\n  Et puis, qant voit com_m_e se desmeine\n  De ses voisins l\u2019adverset\u00e9,\n  Lors plourt et prie en grant pit\u00e9,\n  Com_m_e s\u2019il sentist en son degr\u00e9\n  Del autri grief toute la peine,\n  Au fin que dieus en salvet\u00e9\n  Le corps a sa p_ro_sp_er_it\u00e9\n  Et l\u2019alme a sa mercy remeine.\n    Le quinte plo_ur_ c\u2019est qant il pense\n  Com_m_e ceste vie est plain d\u2019offense,\n  Si crient du char la negligence,\n  Q\u2019il n\u2019en deschiece el dieu p_re_sence;\n  Car ce nous dist sainte escripture,\n  Qui bien sta voie q\u2019a nulle hure\n  Soit jus ru\u00e9 de sa monture,\n  Dont ait blemy la conscience:\n  Car molt sovent qui pl_us_ s\u2019assure\n  Plus tost cherra, si dieus n\u2019el cure[277]\n    Le siste plour n\u2019est pas en vein,\n  Ainz est tout ly plus sov_er_ein[278]\n  Dont la bonne alme puet plorer:\n  C\u2019est po_ur_ l\u2019amour de dieu soulein,\n  A qui tout ly cynk sen forein,\n  Ove le corage tout entier,\n  Sont mis de servir et amer\n  Par si tresardant desirer,\n  Qe tout le joye q\u2019est mondein\n  Luy semble anguisse et encombrer;\n  Au fin q\u2019il soit de dieu p_ro_chein.\n    Du plour q\u2019ensi vous ai descrit\n  En l\u2019evangile truis escrit:\n  \u2018Cil est benoit qui plourt yci\n  En corps; car puis en espirit\n  Des joyes qui sont infinit\n  Serra joyous devant celluy\n  P_ar_ qui tout bien sont remery\u2019:\n  Forsq_ue_ le cuer luy soit soubgit\n  En droit amour, car cil q\u2019ensi\n  Enploie son desir en luy\n  Prent des tous bien le pl_us_ p_ar_fit.\n    Com_m_e l\u2019escripture no_us_ diffine,\n  Devocio_u_n q\u2019est bon_n_e et fine\n  Ad Contemplacio_u_n s\u2019amie\n  De son consail, de sa covine;\n  Que nuyt et jo_ur_ jam_m_ais ne fine\n  A ce tout met et tout applie\n  Son cuer, son corps, sanz dep_ar_tie\n  Ja d\u2019autre chose n\u2019est encline;\n  Dehors vit p_ar_ humeine vie,\n  Mais p_ar_dedeinz elle est ravie\n  Siq\u2019en pensant toute est divine.\n    Lors ayme a estre solitaire,\n  Dont en les angles se fait traire,\n  Siq\u2019en repost soulainement\n  Car ne voet point q_ue_ son affaire\n  Soit aparceu d\u2019aucune gent:\n  Mais la se tient tout coiement\n  En contemplant son pensement,[279]\n  Sicom_m_e la vierge solait faire,\n  Qant ayme et vergondousement\n  Soulaine son amy attent,\n  Dont soit ravie en secretaire.\n    Quant la bon_n_e alme ensi sultive\n  Dont soit ravie a son amant,\n  Com_m_e fuist saint Paul, lors est pensive\n  En halt le ciel contemplative,\n  Dedeinz son cuer considerant\n  Com_m_ent entre eaux sont div_er_sant\n  Le ciel et terre en leur estant:\n  [Sidenote: =f. 61=]\n  L\u2019un donne joye et l\u2019autre prive,\n  L\u2019une est petite et l\u2019autre grant,\n  L\u2019un est des tous biens habondant,\n    Lors voit q_ue_ l\u2019un ad belle haltesce,\n  Et l\u2019autre est basse et tout oppresse,\n  L\u2019un ad f_ra_nchise, l\u2019autre ad servage,\n  L\u2019un ad clart\u00e9, l\u2019autre ad voeglesce,\n  L\u2019un ad desport, l\u2019autre ad destresce,\n  L\u2019un est constant, l\u2019autre est salvage,\n  L\u2019un est certain, l\u2019autre est volage,\n  L\u2019un ad mesure, l\u2019autre ad oultrage,\n  L\u2019un ad vilt\u00e9, l\u2019autre ad noblesce,\n  L\u2019un est tresfole, et l\u2019autre est sage,\n  L\u2019un fait guarir, et l\u2019autre blesce.\n    Quant tout ce poise en sa balance,\n  Et plus avant prent remembrance[280]\n  De son amour, de son desir,\n  Q\u2019elle ad vers dieu, lors n\u2019ad plesance\n  Du ceste vie, ainz p_ar_ semblance\n  Com_m_ence au siecle de morir,\n  Et pour despire et vil tenir\n  D\u2019Orguil ove toute s\u2019alliance:\n  Car tant luy tarde au dieu venir\n  Q\u2019en ceste vie fait sentir\n  Tout autre joye a luy penance.\n    Car cils qui sont vrai contempliers\n  Sont demy mort as seculiers,\n  Si desiront la mort p_re_sent\n  Plus q_ue_ sauf port ly mariners,\n  Ou plus q_ue_ fait ly labourers\n  Pl_us_ q_ue_ gaigners son augst attent,\n  Ou que viners son vinement,\n  Ou plus que fait ly prison_n_ers\n  Son ran\u00e7o_u_n et delivrement,\n  Ou plus que son revienement\n  Ly p_er_egrins q\u2019est long aliers.\n    Gregoire dist en son escrit,\n  En contemplacio_u_n qui vit\n  Du riens ou monde est en paour;\n  Com_m_ent q\u2019il plourt, com_m_ent q\u2019il rit,\n  Tant est suspris de fin amour,\n  Qui luy constreigne nuyt et jour:\n  Pour regarder de son seignour\n  La face, c\u2019est tout son delit,\n  C\u2019est son penser sanz nul rettour;\n  Dont dieus luy don_n_e au chief de tour\n  Tout son desir sanz contredit.\n    Des philosophres ot plusour\n  Par ses foraines creatures,\n  Son sens, sa beaut\u00e9, sa valour;\n  Mais nepo_ur_qant le droit savour\n  Leur faillist, ain\u00e7ois d\u2019autres cures\n  Demeneront leur envoisures,\n  Ly uns pour savoir les natures\n  Des bestes et d\u2019oisealx entour,\n  Ly autres firont conjectures\n  D\u2019astronomye et des figures,\n    Mais Contemplacio_u_n en dieu\n  Qui l\u2019ad, lors est de g_ra_nt vertu,\n  Q\u2019il est ad dieu conjoint ensi\n  Par si tresamourous englu,\n  Qe tout en un se sont tenu\n  Sanz departir: o dieus mercy!\n  De dieu penser tout est norry,\n  Repu, vestu et rejo\u00ff,\n  Dont corps et alme est soustenu:\n  Par fin amour q\u2019il ad de luy,\n  Tanq\u2019il soit tout a luy venu.\n    Trop est l\u2019amo_ur_ fins et loyals\n  Qui tous les eases et travals\n  Oublist pour soul de dieu penser,\n  En qui tous biens sont p_ri_ncipals.\n  Tiels cuers est bien celestials,\n  Qant tielement sciet dieu amer;\n  Dont om pourra le contempler\n  Que vist Jacob, qui p_ar_igals\n  Ove l\u2019angel dieu se fist luter;\n  Jusques au ciel la vist estier,\n  Dont y montont ly dieu vassals.\n    Du Contemplacio_u_n la foy\n  Moult bien resembler je le doy\n  A la chalandre en sa nature,\n  La quelle au mye nuyt tout coy\n  Devers le ciel prent son voloy\n  En terre auci qant y demure,\n  Ne voit malade en ascune hure\n  Qui doit morir, ainz en effroy\n  S\u2019en tourne et vole a g_ra_nt alure:\n  Cist oisel porte la figure\n  Du Contemplacio_u_n en soy.\n    En la deserte regioun\n  Pres du paiis Cithaie ad no_u_n\n  Sont unes molt horribles bestes,\n  Et portont d\u2019aigle la fa\u00e7o_u_n\n  Des p\u00e9es, des eles et des testes,\n  Si vont corrant p_ar_ les terrestes,\n  Volant p_ar_ l\u2019air sicom_m_e tempestes,\n  Oisel et beste, et sont Griffo_u_n,\n  C\u2019est lo_ur_ droit no_u_n selonc les gestes:\n  Ne pourra faillir des molestes\n  Cil q\u2019ils tienont en lo_ur_ bando_u_n.\n    Deinz le desert q\u2019ai susnom\u00e9\n  Que l\u2019en appelle Smaragdine,\n  Q\u2019est des Griffons si fort gard\u00e9,\n  Qe par bataille ert conquest\u00e9\n  Ain\u00e7ois q_ue_ l\u2019om_m_e en ait seisine:[282]\n  Mais une gent y ad veisine\n  Encoste celle salvagine,\n  Qui Arimaspi sont nom\u00e9,\n  Si n\u2019ont q\u2019un oill, mais tant est fine\n  Qe plus que deux leur eslumine\n    Par celle gent, q\u2019est bien hardie,\n  La riche pierre y est cuillie\n  Malgr\u00e9 Griffo_u_n ne leur aguait;\n  Mais nepourqant de leur p_ar_tie\n  Trop font au gent dure enva\u00efe,\n  Ain\u00e7ois q_ue_ nuls la pierre en ait.[283]\n  Po_ur_ n_ost_re essample est tout ce fait,\n  Com_m_e saint Remy le no_us_ attrait,\n  Qui fuist expert de la clergie:\n  Car Contemplacio_u_n p_ar_fait\n  Du grant misteire signefie.\n    Pour parler du desert p_ri_mer,\n  Ce doit a nous signefier\n  Un cuer desert du toute cure\n  Du quelq_ue_ chose seculier;\n  Et puis du pierre pour p_ar_ler,\n  Quelle est bien cliere en sa verdure,\n  Po_ur_ ce q\u2019elle est tant fine et pure,\n  Le dieu que nous devons amer;\n  Mais ly Griffo_u_n de leur nature\n  Sont deable, qui no_us_ courront sure\n  De tout bon oev_er_e a resister.\n    Car toutdis qant p_ro_dhom_m_e enp_re_nt\n  A cuiller deinz son pensement\n  Dieu, q\u2019est la pierre des vertus,\n  Ly deable par enticement\n  La pierre contre luy defent,\n  Mais celle gent q\u2019ai dit dessus\n  D\u2019un oil tout soul, qant sont venuz,--\n  C\u2019est l\u2019oil du cuer, dont clierement\n  Dieu voiont,--tantost ont vencuz\n  Le deable, car ja n\u2019ert de\u00e7uz\n  Cil qui voit dieus p_ar_faitement.\n    C\u2019est l\u2019oill p_ar_fit, p_ar_ quel om voit\n  Trover la pierre q\u2019est benoit,\n  Quelle ad el ciel sa residence;\n  Q\u2019ipocresie en nulle endroit\n  De la mondeine rev_er_ence\n  Luy touche, ainz dieu soul voit et pense;\n  C\u2019est l\u2019oill de qui tout bien com_m_ence,\n  C\u2019est l\u2019oill q\u2019en halt le ciel pourvoit\n  Et la vitaille et la despense,\n  Dont p_ar_devant la dieu p_re_sence\n  Sanz fin celle alme vivre doit.\n    La vertu q\u2019est en contempler\n  Al aigle blanc qui s\u2019esvertue\n  Sur tous oisealx en halt voler,\n  Et d\u2019autre part sanz obscurer\n  Il ad des oils si cliere veue,\n  Q\u2019en regardant ne les remue\n  Pour claret\u00e9 q\u2019est espandue\n  Du solail, qant p_re_nt a raier,\n  Ainz celle ray q\u2019est plus ague\n  Des oils reguarde nu a nue,\n    Albertes, qui savoit asses,\n  Et qui sovent l\u2019ot esp_ro_vez,\n  Dist que d\u2019oiseals est la nature,\n  Certainement qant les verrez\n  Leur nys avoir par leur degr\u00e9s\n  Amont les arbres plus dessure,\n  C\u2019est signe du bon_n_e aventure:\n  Ensi l\u2019umaine creature\n  [Sidenote: =f. 62=]\n  Qant ad son cuer plus halt levez[284]\n  Lors la bon_n_e alme plus s\u2019assure\n  Q\u2019elle est plus digne d\u2019estre amez.[285]\n    Devocio_u_n q\u2019ensi s\u2019acline\n  A dieu, Isidre la diffine\n  Semblable au mouscle en son degr\u00e9;\n  La quelle au ryve q\u2019est marine\n  S\u2019escales ov_er_e a la pectrine,\n  Si en res\u00e7oit le douls ros\u00e9,[286]\n  Que chiet du ciel tout en cel\u00e9e,\n  La margarite blanche et fine;\n  Ensi Devocio_u_n en d\u00e9e\n  Conceipt, s\u2019elle est continu\u00e9,\n  La Contemplacio_u_n divine.\n    Devocio_u_n q\u2019est si guarnie,\n  Ove Contemplacion s\u2019amie,\n  Qant sont ensembleme_n_t conjoint,\n  Tant sont fort contre l\u2019enva\u00efe\n  D\u2019Orguil et fole Ypocresie,\n  Car il y ad ne nerf ne joynt,\n  Ne veine, q_ue_ tout ne soit joynt\n  Au dieu servir en ceste vie;\n  P_ar_ quoy dieus ne les oublist point,\n  Ainz au darrein, qant vient a point,\n  Ove soy sanz fin les glorifie.\n    =Ore dirra de la seconde file de Humilit\u00e9, la quelle ad no_u_n\n    Pao_ur_, contre le vice de Veine gloire.=\n    Icelle fille q\u2019est seconde\n  D\u2019Umilit\u00e9 nette est et monde,\n  La quelle dieus nomoit Paour:\n  Du Veine gloire et la confonde;\n  Car qant beaut\u00e9, sen ou valour,\n  Richesce, force ou vain honour\n  Luy font sembler qu\u2019il est meillo_ur_\n  Des autres, dont Orguil habonde,\n  Paour repense un autre tour\n  Que tout ce passe au darrein jo_ur_,\n  Et q\u2019a ses fais falt qu\u2019il responde.\n    De ceste vertu nous ensense\n  Qui dist que le com_m_encement\n  Du droite et pure sapience\n  C\u2019est en paour du conscience\n  A doubter dieu primerement:\n  Car cil q\u2019au dieu doubter se p_re_nt,\n  Du Veine gloire ja mesp_re_nt,\n  Car Paour toutdis contrepense,\n  Et dist deinz soy tout coiement,\n  Ne puet finir joyeusement\n    Trois choses sont, Paour confesse,\n  Dont Vaine gloire nous adesse;\n  Car l\u2019alme y ad prim_er_ement,\n  Quelle ad deinz soi reso_u_n imp_re_sse,\n  Du quoy resemble en sa noblesse\n  As angles par entendement;\n  Et puis le corps secondement,\n  Q\u2019est de ses membres noblement\n  Do\u00e9; la tierce est la richesce\n  Mais chescun d\u2019eux ad nequedent\n  Un anemy qui trop luy blesce.\n    Encontre l\u2019alme tout primer\n  Ly deable y vient pour essaier,\n  Au fin qu\u2019il p_ar_ temptacio_u_n\n  Pourroit la raiso_u_n forsvoier,\n  Et l\u2019alme ove ce faire envoier\n  D\u2019enfern a la dampnacio_u_n:\n  Luy corps d\u2019umeine nacio_u_n\n  L\u2019aguaite en terre a devourer:\n  Q\u2019en prent consideracio_u_n,[287]\n  Fols est, si veine elacio_u_n\n  Luy face yci glorefier.\n    Pour les richesses dont vous dy\n  Ly lieres est n_ost_re anemy,\n  Qant les desrobbe et tout asporte;\n  Et Salomon nous dist auci,\n  Que plusours ont est\u00e9 peri\n  Trop est pour ce la joye torte,\n  Que Vaine gloire nous apporte,\n  Car le certain pourra nully\n  Savoir du fin; dont no_us_ enhorte\n  Paour, q\u2019est gardein a la porte,\n  Que nuls en soit trop esjo\u00ff.[288]\n    Paour endroit de ce s\u2019effroie,\n  Dont Vaine gloire se rejoye;\n  Car l\u2019un a l\u2019autre sont contraire,\n  Serront jam_m_ais, ainz tout envoie\n  Vait l\u2019un del autre en son affaire;\n  Qe l\u2019un plest, l\u2019autre ne puet plaire,\n  Qe l\u2019un fait, l\u2019autre voet desfaire;\n  L\u2019un quiert le siecle et se desroie\n  Du vanit\u00e9, q\u2019y pense attraire,\n  Et l\u2019autre pense pour bien faire,\n  Au fin q\u2019il ait p_ar_faite joye.\n    Uluxes, qant par mer sigla,\n  De les Sereines ove leur chant:\n  Un bon remedie y ordina,\n  Qu\u2019il les orailles estouppa\n  Des mariners, q\u2019ils riens oiant\n  Y fuissent, mais toutdroit avant\n  Leur niefs aloient conduisant,\n  Ne destourneront \u00e7a ne la;\n  Car s\u2019ils en fuissent ascoultant,[289]\n  Peris fuissent du maintenant\n    Ensi, qant Veine gloire vente\n  De beaut\u00e9, force ou du jovente,\n  Ou du richesce ou du parage,\n  Qant Paour voit q\u2019ensi to_ur_mente,\n  S\u2019oraille estouppe et son entente,\n  Qe point n\u2019ascoulte a lo_ur_ langage,\n  Ainz tout tiel orguillous orage\n  En ce fals siecle, q\u2019est marage\n  Du flaterie q\u2019est presente,\n  Eschape, et si conduit com_m_e sage\n  U n\u2019est tempeste violente.\n    Ly sage Salomon disoit,\n  Qui toutdis crient il est benoit;\n  Car sicom_m_e ly no_u_nsage myre\n  Plusours occist, plusours de\u00e7oit,\n  Ensi fortune en son endroit,--\n  Qant l\u2019en meulx quide a estre sire\n  Et monter en plus halt empire,[290]\n  Et lors le met plus en destroit:\n  Soudainement sa roe vire,\n  Que nuls au jour d\u2019uy porroit dire[291]\n  Ce que demein avenir doit.\n    Pour ce Senec le nous enseine,\n  Disant q_ue_ cil qui paour meine,\n  Ce q\u2019il ne voit ce crient il plus.\n  Ly clerc Orace auci s\u2019en pleigne,\n  Si dist bien que la sort humeine\n  Qant om meulx quide estre au dessus,\n  Si le fil brise, est tost cheeuz:\n  Nuls est certain de son ov_er_eigne,\n  Tout ly plus cert en sont de\u00e7uz,[292]\n  Car molt sovent om truist al huiss\n  Ce que l\u2019en quide estre longteine.\n    Maistre Aristole en son escript\n  Dist q\u2019om doit criendre du petit;\n  Car du sintelle q\u2019est petite\n  Petit serpens grant tor occit,\n  Sicom_m_e Senec le nous endite:\n  Mais d\u2019autre essample no_us_ excite\n  Ly sages, qui paour recite;\n  Si dist, du poy qui tient despit\n  Du poy en poy se desprofite,\n  Dont au darrain p_ar_ sort soubite\n  Deschiet trestout en malvois plit.\n    Ly sages ce te vait disant,\n  Ne ja dirrez com_m_e fol hardy,\n  \u201cJ\u2019ay fait pecch\u00e9s, et nepourquant\n  N\u2019est riens q_ue_ m\u2019en vait contristant\u201d:\n  Trop est cil fol qui dist ensi;\n  Car la dieu ire et la mercy\n  Tost vienont, qua_n_t ce plest a luy;\n  Mais l\u2019ire dieu s\u2019est regardant\n  Tantsoulement dessur celluy\n  Q\u2019en ses pecch\u00e9s gist endormy;\n    C\u2019est grant peril, tu dois savoir,\n  Sanz paour esp_er_ance avoir,\n  Du quoy p_re_sumpcio_u_n engendre;\n  Et d\u2019avoir paour sanz espoir\n  Ce fait venir en desespoir.\n  Sanz l\u2019un ne doit on l\u2019autre p_re_ndre;\n  Mais si tu d\u2019umble cuer et tendre\n  Voes l\u2019un ove l\u2019autre bien comp_re_ndre,\n  Lors env_er_s dieu fras ton devoir:\n  Qe des pecch\u00e9s du quelq_ue_ gendre\n  Verray p_ar_do_u_n dois rescevoir.\n    Mais nous veons q\u2019ascune gent\n  Ja n\u2019av_er_ont paour autrement,\n  Mais soul pour doubte seculier\n  Du corporiel punisement,\n  Ou perte avoir de leur argent:\n  [Sidenote: =f. 63=]\n  Du tiel paour scievont doubter,\n  Car s\u2019ils pourront quit eschaper\n  Du corps et de l\u2019avoir present,\n  Lors ont leur joye si plener,\n  Q\u2019ils laissont le paour aler,\n  Apres la mort qui leur attent.\n    Mais autreme_n_t des gentz om voit\n  Qui criemo_n_t dieu, mais no_u_n a droit,[293]\n  Car ce font pour fu\u00efr la peine\n  D\u2019enfern, u ly mals estre doit,\n  Auci pour ce que dieus envoit\n  C\u2019est ly paours qui pecch\u00e9 meine:\n  Sicom_m_e l\u2019en poet trover enseigne,\n  La gent paiene ensi faisoit,\n  Pour la vengance dieu souleine,\n  Q\u2019au plus sovent lo_ur_ fuist greveine;[294]\n  Nuls d\u2019autre cause dieu cremoit.\n    Essample en as, si guarde prens,[295]\n  Qant rois Ose\u00eb fuist regens\n  En Israel, lors surveneront\n  Ove tout plein des Assiriens,\n  Qui les cit\u00e9s y conquesteront\n  En Samarie, ou demoureront.\n  Mais qant lio_u_n les devoureront,\n  Du grant paour furent dolentz;\n  Pour sa vengance dieu douteront,\n  Mais as fals dieus sacrifieront,\n  Car ce laisseront a nul temps.\n    Qui bien se mire au p_re_sent jour,\n  Qui tant com_m_e sentont la moleste,\n  Molt cremont dieu du g_ra_nt paour,\n  Plus pour le mal que po_ur_ l\u2019amo_ur_\n  Q\u2019ils ont vers luy; ainz sicom_m_e beste,\n  Qant voiont cesser la tempeste,\n  Ja n\u2019ert leur vie plus hon_n_este,\n  Ainz se rev_er_tont au folour,\n  N\u2019y ad paour qui leur areste:\n  Maisq_ue_ du corps eiont la feste,\n    Itiel paour, q\u2019est ensi pris,\n  Du vertu ne doit porter pris,\n  Car dieus de sa part ne le prise.\n  Saint Augustins dist son avis,\n  Paour q\u2019est sanz amour compris\n  Pert sa merite en toute guise,\n  Car qant d\u2019ascune paine assisse\n  Hom crient et doubte la Juise\n  Plusq_ue_ de perdre paradis,\n  Que dieus avoit en l\u2019alme mise,\n  Puisq\u2019en servage il est soubmis.\n    A les Romains en conseillant[296]\n  Par ses epistres envoiant\n  L\u2019apostre envoia son message;\n  Si dist q\u2019ils fuissent enp_er_nant,\n  Siq_ue_ paour de son bobant\n  Ne les pot mettre en son servage,\n  Pour p_er_te ne pour avantage\n  Qe leur pot faire aucun tirant;\n  Mais q_ue_ tout franc de leur corage,[297]\n  Malgr\u00e9 le siecle ove son visage,\n  Soient a soul dieu entendant.\n    Quiconq_ue_ ait hom_m_e plus cremu\n  Que dieu, tost cherra despourveu,\n  Si com_m_e ly sages nous ensense:\n  Auci j\u2019ay deinz la bible lieu\n  De Mardoch\u00e9e le bon Judieu,\n  Car pour paour du conscience\n  Ne volt tollir la rev_er_ence\n  Q\u2019il devoit don_n_er a son dieu,\n  Et la don_n_er par violence\n  A fals Aman, q\u2019ert plain d\u2019offense,\n  Et la voloit avoir eeu.\n    Prodhom_m_e estoit cil Mardoch\u00e9e,\n  De qui Aman n\u2019estoit doubt\u00e9e,\n  Ainz volt son dieu soul redoubter:\n  Deinz soy ad une libert\u00e9,\n  Par quoy rien doubte seculier;\n  Mais ly malvois fol losenger\n  Q\u2019est a son pecch\u00e9 coustum_m_er,\n  Cil ad paour d\u2019adv_er_set\u00e9:\n  Dont dist ly sage p_ro_verber,\n  Tous tieux paour tient en danger\n  Par servitute du Pecch\u00e9.\n    Cil fols qui tiel paour enp_re_nt\n  Sicom_m_e fist la gent Moabite,\n  Qui se doubteront durement,\n  No_u_npas pour dieu, ainz souleme_n_t\n  Pour Josu\u00e9, qui leur visite:\n  Mais Josu\u00e9 ce leur acquite,\n  Car pour loer de leur merite\n  En son servage il les comp_re_nt,\n  Dont jam_m_ais puis il lo_ur_ respite:\n  Vei la com_m_ent cil se p_ro_fite\n    En l\u2019evangile truis escript,\n  \u2018N\u2019eietz paour de luy q\u2019occit\n  Le corps, qant plus ne porra faire,\n  Ainz luy q\u2019ad plain poair parfit,\n  Q\u2019il poet le corps ove l\u2019espirit\n  El feu d\u2019enfern sanz fin desfaire.\u2019\n  Po_ur_ luy dois criendre de mesfaire,\n  Po_ur_ luy t\u2019abandon_n_e au bien faire;\n  Car il te puet p_ar_ autre plit\n  Itiel paour est necessaire,\n  Dont ly loer sont infinit.\n    Molt valt paour du bon endroit,\n  Sicom_m_e Judith le recontoit\n  A Olophernes l\u2019orguillous\n  Du poeple dont venue estoit;\n  Disant q_ue_ chascuns se doubtoit\n  Des g_ra_ns pecch\u00e9s, dont ils trestous\n  Furont coupable et paourous.\n  Mais dieus sur ce lo_ur_ fuist pitous,                           11120\n  Qant vist la gent que luy cremoit;\n  Dont en la fin furont rescous,\n  Occis fuist ly vein glorious,\n  Judith sa teste luy coupoit.\n    Ce dist David ly saint p_ro_phete,\n  \u2018Qui dieu cremont au droite mete,\n  N\u2019est meschief dont soient desfaitz\u2019:\n  Si dist auci que la diete\n  Dont l\u2019alme quiert estre replete\n  Ly sages dist, \u2018Cil clers ou lais\n  Qui son dieu crient po_ur_ ses bienfais,\n  Il av_er_a vie bien complete:\n  Car quiq_ue_ soit ensi p_ar_faitz,\n  Qant ad sa conscience en paix,\n  Molt est par tout en g_ra_nt quiete.\u2019\n    El livre de levitici\n  Dieus a son poeple dist ensi,\n  \u2018Je vuill,\u2019 ce dist, \u2018q_ue_ vous cremetz\n  Les jours q\u2019a moy sont establi\n  Je vuill que vous saintefiez:\n  Car s\u2019ensi criendre me vuilletz,\n  Beal temps ove g_ra_nt plent\u00e9 des bleedz,\n  Frument et oille et vin auci,\n  Sanz guerre en pes vous averetz.\u2019\n  Trop porront estre beneurez\n  Qui tiel loer ont deservi.\n    Par Mo\u00ffsen auci j\u2019ay lieu,\n  \u2018Si mes com_m_ans vuilletz doubter,\n  Lors vous pourretz en chascun lieu,\n  Par tout u serretz devenu,\n  Sanz nul paour enhabiter.\u2019\n  D\u2019Elye en poet om essampler,[299]\n  Qant Jezabell luy fist guaiter\n  Au mort, par ce qu\u2019il cremoit dieu,\n  Par tout, u qu\u2019il voloit aler,\n  Dieus luy faisoit saulf conduier,\n    Le dieu sermon auci l\u2019en doit\n  Doubter, q\u2019ensi le com_m_andoit\n  La viele loy, quant establiz\n  Fuist q_ue_ la gent s\u2019assembleroit,\n  Que Mo\u00ffses leur precheroit\n  De dieu les saintz sermons et ditz,\n  Au fin q\u2019il fuissent bien apris\n  Endroit paour: car qui toutdis\n  Dieu crient et ayme en tiel endroit,\n  Du siecle, ainz doit avoir son pris\n  De dieu, qui son corage voit.\n    Par Jeremie escript je voi,\n  \u2018Dieus dist, a qui regarder doi\n  Forsq\u2019a celluy q\u2019en droit timour\n  Crient mes p_ar_oles et ma loy?\u2019\n  Et Neemye auci du soy\n  Pria son dieu p_ar_ tiel atour:\n  \u2018O dieus, saint piere et creatour,\n  De tes servantz, q\u2019en droite foy\n  Ont tout lo_ur_ cuer mis en paour\n  De ton saint no_u_n et ton amour,\n  Que riens desiront forsq_ue_ toy.\u2019\n    Thobie el paour dieu vivant\n  Enseina son treschier enfant\n  Pour criendre dieu du jofne enfance;\n  E si luy dist, que pour ytant\n  Serroit de tous biens habondant,\n  [Sidenote: =f. 64=]\n  Du corps et alme en sufficance.\n  Si dist, \u2018O dieus, c\u2019est m\u2019esp_er_ance,\n  Tout cil q\u2019au droit te vont doubtant,\n  Ils en av_er_ont ta bienvuillance[301]\n  Et serront grans en ta puissance,\n  Par toy no dieu, q\u2019es toutpuissant.\u2019\n    Je truis escript en Ysa\u00efe,\n  Qu\u2019il molt tresdure p_ro_phecie\n  Dist sur Egipte, dont la gent\n  Si dist, q_ue_ pour leur estoultie\n  Se vengeroit dieus fierement;\n  Dont ly futur et ly present,\n  Qui l\u2019orront dire ensi com_m_ent,\n  Se doubteront de tiel o\u00ffe.\n  Secr\u00e9 sont ly dieu juggement,\n  Com_m_e plus le peccheour attent,\n  Plus sa vengance multeplie.\n    Quant dieus son poeple ot aquit\u00e9\n  Par Mo\u00ffsen leur dist cela,\n  Qe s\u2019ils luy tienont redoubt\u00e9\n  En droit paour d\u2019umilit\u00e9,\n  Prosperit\u00e9 leur avendra;\n  Mais autrement les mana\u00e7a\n  Qu\u2019il les la voie remerra,\n  Dont p_ar_devant les ot men\u00e9,\n  Et en servage remettra,\n  U chascun s\u2019espoentera\n    Et oultre ce leur dist auci,\n  Qe s\u2019ils n\u2019eussent paour de luy,\n  Il les dourroit paour mondein;\n  Dont tant serroiont esbahy,\n  Q\u2019au soir dirroient, \u2018Dieus, ay my!\n  O si verrons venir demein!\u2019\n  Et au matin dirront en vein,\n  \u2018Helas! qui nous ferra certein\n  Que nous verrons le soir compli?\u2019\n  Qui ne voet criendre dieu soulein\n  Ert d\u2019autre paour anienty.\n    Molt est paour de grant vertu,\n  Qant om le met tout soul en dieu,\n  Car tiel paour d\u2019especial\n  Tout autre paour ad vencu;\n  Cil q\u2019ad paour il ad salu:\n  Et p_ar_ paour om p_re_nt tout mal;\n  Car le paour q\u2019est mondial\n  Mais qant dieus est po_ur_ soi cremu\n  En droit paour espirital,\n  Ja n\u2019ert tiel paour corporal,\n  Dont l\u2019alme serra corrumpu.\n    Le droit Paour pour deviser,\n  Al huiss du chambre il est huissher,\n  Qui porte defensable mace;\n  Dont, qua_n_t ly deable voet entrer\n  Pour faire l\u2019alme foloier,\n  Et le deboute au force et chace:\n  Paour auci la Char manace,\n  Qe d\u2019orguil n\u2019ose forsvoier:\n  Paour est gardeins de la place,\n  U il herberge Bon_n_e grace,\n  Et laist Pecch\u00e9 dehors estier.\n    Paour jam_m_ais com_m_ence chose,\n  Ain\u00e7ois qu\u2019il deinz son cuer po_ur_pose\n  Au quel fin ce pourra venir;\n  Et si mal est, lors le depose\n  Pour doubte de mesavenir.\n  Ensi se guart d\u2019enorguillir,\n  Car bien conoist q_ue_ le finir\n  De la mondeme veine glose\n  En grant tristour doit revertir;\n  Mais qui dieu crient, ne poet faillir\n  Q\u2019au fin sanz tout paour repose.\n    Paour est ly bons tresorers,\n  Qui deinz le cuer sont enserr\u00e9,\n  Siq_ue_ nuls malvois adversiers\n  Embler porra les bo_u_ns deniers\n  Qui des vertus sont tout forg\u00e9,\n  Dont l\u2019alme serra ran\u00e7on_n_\u00e9:\n  Auci Paour est compar\u00e9\n  Du gardin au bon sartiliers,\n  Qui celle urtie malur\u00e9\n  Ove la racine envenim\u00e9\n    Et d\u2019autre p_ar_t p_ar_ droit appell\n  Paour est guaite du chastell,\n  Qui ja ne dort de nuyt ne jour;\n  Mais s\u2019il ascoulte ascun revell,\n  Il vait tantost sus au qernell,\n  Savoir q\u2019amonte ytiel clamour,\n  Et lors, s\u2019il voit peril entour\n  Du liere ou d\u2019autre guerreiour,\n  Tost va fermer son peno_u_ncell\n  Si la defent p_ar_ tieu vigour\n  Qe ja n\u2019ad guarde du quarell.\n    C\u2019est ly bons gaites bien cornant\n  Q\u2019esveille le Ribauld dormant,\n  Q\u2019a la tav_er_ne ad tout perdu,\n  U gist tout yvres en songant\n  Q\u2019il est plus riche et plus puissant[302]\n  Qe Charlemains unq_ue_s ne fu.\n  Cil q\u2019est des vices tant enbu,\n  Qant l\u2019alme est yvre et someilla_n_t;\n  Mais ly bons gaites de salu\n  Par son corner l\u2019ad tant esmu,\n  Dont il esveille meintenant.\n    Ly sage en son p_ro_verbe dist:\n  \u2018En ses pecch\u00e9s qui long temps gist,\n  Resemble au fol qui dort ou nief,\n  Tancom_m_e en halte mer perist\u2019:\n  Q\u2019ain\u00e7ois q\u2019il aucun garde en prist,[303]\n  Cil q\u2019en prison_n_e auci soubz clief\n  Gist, et attent le hart deinz brief\n  Pour le forsfait dont il forsfist,\n  Sovent p_ar_ vanit\u00e9 du chief\n  Tout songe q\u2019il sanz nul meschief\n  Au noece et feste s\u2019esjo\u00ffst:\n    Ensi ly peccheour s\u2019esjoie,\n  Sicom_m_e dormant, qui ne s\u2019esfroie,\n  Ainz que vengance luy surp_re_nt,\n  Qui deinz le cuer en halt cornoie\n  Q\u2019il p_er_durable peine attent:\n  Mais lors s\u2019esveille et se repent,\n  Et voit des oils tout clierement\n  Qe tout est songe et veine joye,\n  Dont s\u2019est mesal\u00e9 longement;\n  Pour ce laist son fol errement\n  Et se rep_re_nt au droite voie.\n    Au Job venoiont trois amys\n  L\u2019un Eliphas ce luy disoit,\n  Q\u2019es nuytz q\u2019om solt estre endormis\n  Lors du paour fuist tant espris,\n  Q\u2019au meinz ly cuers de luy veilloit.\n  Ensi cil qui dieu ayme et croit,\n  De son amour paour con\u00e7oit,\n  Que luy ferra veiller toutdis\n  Dedeins le cuer, com_m_e faire doit,\n  Pour penser s\u2019il d\u2019ascun endroit\n    Mais qui ne crient de son corage,\n  Ain\u00e7ois se prent au rigolage,\n  Est resemblable a cel enfant\n  Qui tout vendist son heritage;\n  Dont en luxure et en putage\n  Vait ses folies demenant\n  En terre estrange, u fuist paiscant\n  Les porcs, et ot famine atant\n  Q\u2019il fist des gla_u_ns son comp_er_nage;\n  Paour, dont il mercy criant\n  Revint au piere et son lignage.\n    Paour, q\u2019al alme riens concele,\n  Tout quatre pointz chante et repelle\n  Les peccheours; si dist primer,\n  \u2018U es?\u2019 Di, fol, je t\u2019en appelle:\n  El siecle, qui toutdis chancelle,\n  U rien certain om puet trover,\n  Ore es trop froid jusq\u2019au trembler,\n  Ore es trop plain en ta bouelle,\n  Ore es trop vuid p_ar_ trop juner;\n  En un estat n\u2019y pus estier,\n  Tous jours ta paine renovelle.\n    Ce dist le livre Genesis,\n  Qant Adam ot le pom_m_e pris,\n  Lors tielement dieus l\u2019appelloit:\n  \u2018U es?\u2019 ce dist, mais ly caytis\n  N\u2019osa respondre, ains com_m_e futis,\n  Entre les arbres se mus\u00e7oit;\n  Dont cil qui toute rien pourvoit\n  Luy fist chacer du paradis\n  Aval, u susmes orendroit,\n  La q_ue_ la fem_m_e en doel con\u00e7oit,\n  Et l\u2019om_m_e ad son labour enpris.\n    Mais ore vuil savoir de toy,\n  Si nuet\u00e9 mist en effroy\n  Adam, n\u2019es tu ore auci nu?\n  Si tu te penses en recoy\n  [Sidenote: =f. 65=]\n  Com_m_ent tu es primer venu,\n  Et puis au fin tout desvestu\n  T\u2019en p_ar_tiras; dont lors si tu\n  N\u2019as fait ascun b_ie_nfait, du quoy\n  Devant dieu soiez revestu,\n  Je tiens le temps tout a p_er_du,\n  Dont g_ra_nt doubtance avoir je doy.\n    Le point seconde c\u2019est, \u2018Quoy fais?\u2019\n  Paour t\u2019en dirra meintenant\n  Qe cent mil fois sont tes mesfaitz\n  Du greigno_ur_ pois que tes bienfaitz.\n  Itiel acompte est mal seant,\n  Si es en doubte nepourqant\n  Du vivre au fin q_ue_ l\u2019amendant\n  Facez; car Mort de ses aguaitz\n  Par aventure ert survenant,\n  Qant plus te vais glorifiant,\n    Qe tu morras tout es certeins,\n  Mais au quelle houre es no_u_nc_er_teins,\n  Ou en quel lieu tu n\u2019en sav_er_as:\n  Mestre Helema_u_ns, qui fist toutpleins\n  Lez Vers du Mort, tesmoigne au meinz\n  Qe mort t\u2019ad dist com_m_e tu orras:\n  \u2018Houstez voz troeffes et voz gas,\n  Car tiel me couve soubz ses dras\n  Q\u2019assetz quide estre fortz et seins.\u2019\n  Dont p_ar_ droit ne t\u2019escuseras,\n  Si tu p_ar_ luy soies atteins.\n    Deux autres pointz je truis escrit\n  En Genesis, que l\u2019angel dist\n  El grant desert, u qu\u2019il trova\n  L\u2019ancelle Agar, que s\u2019en fu\u00fft\n  Enceinte d\u2019un enfant petit,\n  Danz Abraham quel engendra,\n  Et Ismahel puis luy noma;\n  Et de sa dame tint despit,\n  Par quoy sa dame l\u2019encha\u00e7a\n  Et la batist et desfoula,\n  Dont l\u2019autre en paour s\u2019en p_ar_tist.[304]\n    Mais qant cel angel, com_m_e vo_us_ dy\n  Agar trova, lors dist a luy,\n  \u2018Dont viens, Agar? ne me celetz:\n  Et puis vous me dirrez auci,\n  U vas.\u2019 Agar luy respondi\n  \u2018Agar,\u2019 dist l\u2019angel, \u2018rettournez,\n  Au Sarre, q\u2019est ta dame, irrez,\n  Dieus te com_m_ande a faire ensi,\n  Et basse a luy te soubmettez;\n  Car si p_ar_do_u_n luy prieretz,\n  Trover pourras grace et mercy.\u2019\n    Ensi Paour te dist, \u2018Dont viens?\u2019\n  Tu viens, caitifs, si t\u2019en souviens,\n  De la taverne au deablerie,\n  Tu as despendu tous les biens\n  Que dieus ot mys en ta baillie,\n  Au fin que l\u2019alme meulx garnie\n  En ust est\u00e9; mais la folie\n  Du veine gloire, que tu tiens,\n  Les t\u2019ad host\u00e9, dont en partie\n  Paour ta conscience escrie;\n  Quoy dirray lors, si n\u2019en reviens?\n    Je dy, revien et toy soubmette:\n  Que porte molt horrible so_u_n:\n  \u2018Revien,\u2019 ce dist, \u2018a la voiette,\n  Qe ly malfi\u00e9s ne te forsmette\n  En la deserte regio_u_n:\n  Rettourne arere en ta maiso_u_n,\n  Et te soubmette a ta raiso_u_n,\n  Si fai ta conscience nette,\n  Et puis responde a ta le\u00e7o_u_n,\n  U vas, si tu le scies u no_u_n\u2019:\n    Paour te dist, \u2018U vas? dy moy:\n  Au Mort, qui n\u2019ad pit\u00e9 de toy,\n  Et puis apres au juggement\n  Devant luy q\u2019est tant just en soy,\n  Qe n\u2019est pour prince ne po_ur_ Roy\n  Dont voet flecchir aucunement;\n  Et puis irrez sanz finement\n  A cel Herode le pulent,\n  Qui fait tenir le grief tournoy\n  He, fol, si tu bien penses ent,\n  Molt doit ton cuer estre en effroy.\u2019\n    Ce dist Jerom, q_ue_ quoy qu\u2019il face,\n  Mangut ou boit, plourt ou solace,\n  Paour toutdis le fait entendre,\n  Com_m_e s\u2019il oiast deinz brief espace\n  Un corn cornant, qui luy manace,\n  Et dist, \u2018Vien ton acompte rendre\u2019:\n  Du tiel paour se fist susp_re_ndre,\n  Dont son penser faisoit descendre                                11480\n  La jus en celle horrible place\n  En son vivant; si ot plus tendre\n  La conscience pour ascendre\n  Amont a la divine grace.\n    Paour q\u2019au droit se voet tenir,\n  Un fois le jour se vait morir,\n  Et en enfern fait la descente,\n  U qu\u2019il ne voit forsq_ue_ suspir,\n  Doloir, plorer, plaindre et ghemir,\n  Crepald, lusard, drago_u_n, serpente,\n  Cils font la paine violente,\n  Mais sur trestout, qant voit venir\n  Le deable, lors deinz son entente\n  En ceste vie il se repente,\n  Q\u2019apres ne luy falt repentir.\n    Une autre fois deinz sa memoire\n  Paour s\u2019en vait en pourgatoire,\n  Et voit y moult diverse peine\n  Laide et puiante, horrible et noire,                             11500\n  Plus que nuls cuers le porroit croire,\n  Ou langue dire q\u2019est humeine:\n  Atant q\u2019enfern celle est grieveine\n  Mais d\u2019une chose tout souleine,\n  Q\u2019en pourgatoire l\u2019alme espoire\n  En fin d\u2019avoir sa joye pleine,\n  Mais en enfern elle est certeine\n  Du p_er_durable consistoire.\n    Par droit Paour cil q\u2019ensi pense\n  Que sanz mercy toutdis endure,\n  Et puis dedeins son cuer compe_n_se\n  Du pourgatoire l\u2019evidence,\n  Quel froid y ad et quelle arsure,\n  Je croi q\u2019il ad tresbon_n_e cure\n  Trov\u00e9; et s\u2019il apres tient cure\n  Du veine gloire, et rev_er_ence\n  Du siecle quiert, je ne l\u2019assure\n  En celle gloire q\u2019est dessure\n    Ly sages dist en sa doctrine\n  Qe la coroune et la racine\n  Du sapience c\u2019est paour,\n  Qant envers dieu soulein encline\n  Par droit amour et discipline;\n  Car qui dieu crient ovesq_ue_ amo_ur_,\n  Lors n\u2019est vertu qui soit meillour.\n  Paour est mol plus q_ue_ la flour,\n  Et plus poignant q_ue_ n\u2019est l\u2019espine,\n  Qui son cuer serche en tenebrour\n  Paour la chandelle enlumine.\n    Paour qui dieu aime et confesse,\n  C\u2019est le tresor et la richesse\n  De l\u2019alme, ce dist Ysa\u00efe;\n  Et David dist parole exp_re_sse,\n  \u2018Qui dieu criemont en droite hu_m_blesse\n  Dieus les eshaulce et glorifie.\u2019\n  Ce dist la vierge auci Marie,\n  La mercy dieu leur ert imp_re_sse,\n  Qui criemont dieu en ceste vie.\u2019\n  Pour ce fols est q\u2019a ce ne plie,\n  Qant elle en fait si beau p_ro_messe.[306]\n    Du droit Paour je truis escript,\n  Saint Jeremie ensi le dist\n  A dieu par droite humiliance:\n  \u2018O Roys du poair infinit,\n  Qui est celluy sans contredit,\n  Sur tout puiss faire ta plesance,\n  Car trestous susmes ta faisance,\n  Sibien ly g_ra_nt com_m_e ly petit.\u2019\n  O dieus, pour ce c\u2019est ma creance,\n  N\u2019est creature en nulle estance,\n  Q\u2019a ton poair ne soit soubgit.\n    =Ore dirra de la tierce file de Humilit\u00e9, quelle ad no_u_n\n    Discrec_i_o_u_n, contre le vice de Surquiderie.=\n    D\u2019Umilit\u00e9 la tierce file\n  Ne laist q_ue_ Surquidance avile\n  Celle alme q\u2019est par luy gard\u00e9e;\n  Et toute vertu reconcile,\n  Si est Discrecio_u_n nom\u00e9e:\n  Qant sens, valour, force ou beaut\u00e9,\n  Honour, richesce ou parent\u00e9e\n  Luy font des autres plus nobile,[307]\n  Au dieu soulein rent grace et gr\u00e9,\n  Pensant toutdis d\u2019umilit\u00e9\n  Qe sa nature est orde et vile.\n    Discrecio_u_n en governance\n  Ad tout quatre oils, en resemblance                              11570\n  [Sidenote: =f. 66=]\n  Des bestes, dont par leur figure\n  L\u2019apocalips fait remembrance:\n  De l\u2019oill primer sanz variance\n  Voit clierement sa p_ro_pre ordure;\n  De l\u2019autre voit la grande cure\n  Du siecle que chascuns endure;\n  Du tierce oil voit la p_er_manance\n  Du ciel, u est la joye pure;\n  Du quarte oil voit la peine dure\n    Des quatre p_ar_tz cil q\u2019ensi voit\n  Ne doit orguil avoir par droit;\n  Car pour soy mesmes regarder,\n  Com_m_ent son piere l\u2019engendroit,\n  Com_m_ent nasquit du pov_er_e endroit,\n  Com_m_ent p_ar_ mort doit terminer,\n  Com_m_ent les verms devont ronger\n  Sa char puante et devourer,\n  Com_m_ent l\u2019acompte rendre doit\n  Des biens q_ue_ dieus l\u2019ad fait bailler,\n  Orguil de cest oil ne con\u00e7oit.\n    Pour regarder le siecle avant,\n  Si tu richesce y es voiant,\n  Pov_er_te encontre ce verras,\n  Si saunt\u00e9, maladie atant,\n  Si joye, dolour habondant,\n  Qe pour veoir trestous estatz,\n  Les uns en halt, les uns en bas,\n  Tant est fortune variant:\n  Si de cel oil bien garderas,\n  Ne croi q_ue_ tu t\u2019orguilleras\n  Du siecle, q\u2019est si deceivant.\n    Mais l\u2019oil qui vers le ciel regarde\n  Par reso_u_n ne doit avoir garde\n  D\u2019orguil; car la verra tout voir\n  Qe cil qui tint y l\u2019avantgarde\n  Des angles, en la reregarde\n  Auci David nous fait savoir,\n  Qe pr_es_de dieu porra manoir\n  Nuls orguillo_us_; dont cil q\u2019agarde\n  De cest oill, puet tresbien veoir,\n  Poy valt orguil fran\u00e7oise avoir,\n  Q\u2019au Surquider n\u2019est pas bastarde.\n    De l\u2019oill q\u2019env_er_s enfern s\u2019adresce,\n  Qe nulle orguil son cuer adesce\n  Par reso_u_n doit bien eschu\u00efr:\n  Car la verra com_m_e gist opp_re_sse\n  Du flamme que ne puet finir.\n  Qui de tiels oils se fait pourvir\n  D\u2019orguil se porra bien guenchir,\n  Qe surquidance ne luy blesce;\n  Et s\u2019il tiels oils volra tenir,\n  Tout droitement porra venir\n  Au ciel, u dieus coron_n_e humblesce.\n    Discrecio_u_n bien ordin\u00e9\n  Primer pour ce q_ue_ le corage\n  De l\u2019om_m_e par sa malvoist\u00e9\n  Destourne de sa libert\u00e9,\n  Et fait q_ue_ l\u2019om_m_e est en servage;\n  Auci Pecch\u00e9 de son oultrage\n  Corrupte fait la dieu ymage,\n  Puante, vile et abhosm\u00e9e,\n  C\u2019est l\u2019alme, quelle se destage:\n  Po_ur_ ce Pecch\u00e9 du toute hontage\n    L\u2019en sert pour loer au final,\n  Car sans loer om p_re_nt au mal\n  D\u2019ascun service sustenir;\n  Mais quiq_ue_ soit official\n  Du Pecch\u00e9 par especial,\n  De son loer ne doit faillir:\n  L\u2019apostre dist que le merir\n  Qe l\u2019en du Pecch\u00e9 doit tenir,\n  C\u2019est celle mort q\u2019est eternal.\n  Pour tiel reguerdo_u_n deservir,\n  Dont le p_ro_ufit est infernal.\n    Mais ly discret ove ses oils cliers\n  Est des vertus ly charettiers,\n  Q\u2019es fosses ne les laist che\u00efr:\n  Si est auci par haltes mers\n  Du nief de l\u2019alme conduisers,\n  Q\u2019au port arrive sans perir.\n  Du trop se sciet bien abstenir,\n  D\u2019ascune part n\u2019est oultragiers;\n  Bien sciet aler, bien revenir,\n  Bien sciet les causes p_ar_fournir,\n  Dont est bien digne des loers.\n    Discrecio_u_n deinz sa peitrine\n  Toutdis p_re_nt garde a la doctrine\n  Que Salomon luy vait disant,\n  Qui dist q\u2019au vanit\u00e9 decline\n  Trestout le siecle ove sa covine,\n  Ce vait dieus mesmes tesmoigna_n_t,\n  Qe ciel et terre en temps venant\n  Et l\u2019un et l\u2019autre se termine;\n  Excepcio_u_n fait nepourqant\n  Qe sa parole ert ferm estant\n  Du p_er_durable discipline.\n    Du vanit\u00e9 trestout est vein\n  Le siecle, et l\u2019om_m_e est auci vein,\n  Pour qui le siecle fuist cre\u00e9.\n  L\u2019estat de l\u2019om_m_e est no_u_ncertein\n  Et plein de mutabilit\u00e9:\n  Primer de sa mortalit\u00e9\n  Saint Job le dist en son degr\u00e9:\n  \u2018Com_m_e l\u2019ombre, ensi la vie humein;\n  Huy tu le voies en saunt\u00e9,\n  Mais point ne scies u ert trov\u00e9,\n  Si tu le voes sercher demein.\u2019\n    He, dieus, q\u2019est cil qui ne dirroit\n  Qant huy ce jour tes oils voiant\n  Chantoit, dan\u00e7oit et caroloit,\n  Et a jouster les gr\u00e9s avoit,\n  Et tous criont, \u2018Vaillant! vaillant!\u2019\n  Et se sont mis a son devant\n  Pour son hono_ur_ sicom_m_e servant:\n  Mais au demein di q_ue_ ce soit;\n  Q\u2019iert tous paiis hier po_ur_p_er_nant,\n  Soubz poy de terre ore est gisant,\n    Par ses mortalit\u00e9s ensi\n  L\u2019om_m_e est trop vein; si est auci\n  Sa curiosit\u00e9 trop veine:\n  Car tous les faitz q\u2019on fait icy\n  Com_m_e songe se passont p_ar_my,\n  Molt est la gloire no_u_ncerteine.\n  Le songe en sa figure enseine\n  Les joyes de la char humeine;\n  Qant l\u2019en meulx quide estre saisy\n  Sicom_m_e la chose q\u2019est foreine,\n  Semblablement sont esvany.\n    L\u2019om_m_e est encore, pour voir dire,\n  Des pecch\u00e9s que sa char desire\n  Sur tout plus vein, bien me sovient:[308]\n  Car du pecch\u00e9 dont l\u2019alme enpire\n  L\u2019om_m_e est des autres bestes pire,\n  Et au plus malvois fin devient.[309]\n  Si toutes bestes vont au nient,\n  Mais l\u2019om_m_e, q\u2019est des bestes sire,\n  Par pecch\u00e9 q_ue_ son corps detient\n  Sanz fin celle alme enfern retient:\n  Tieu vanit\u00e9 fait a despire.\n    Trestous ces pointz Discrecio_u_n\n  Reguarde en sa condicio_u_n,\n  Dont se pourvoit p_ar_ ordinance,\n  Com_m_e s\u2019ordina pour sa maiso_u_n\n  Cil Rois q\u2019ot Ezechias no_u_n,\n  Discrecio_u_n sanz fole errance\n  Fait sagement sa pourvoiance,\n  Le corps sustient en sa raiso_u_n,\n  Et l\u2019alme en juste governance\n  Sanz orguil et sanz surquidance\n  En ciel fait sa provisio_u_n.\n    Qant fem_m_e est belle et om la prise,\n  Au mirour court, si s\u2019en avise,\n  Et s\u2019esjo\u00fft qant se pourvoit;\n  Lors fait sa peine en toute guise\n  Tanq\u2019elle au plain garie en soit:[310]\n  Du conscience en tiel endroit\n  En le mirour se mire et voit\n  Discrecio_u_n q\u2019est bien aprise;\n  Et solonc ce q\u2019elle apar\u00e7oit,\n  Ou laide ou belle, ensi se croit,\n  Et ensi son estat divise.\n    Discrecio_u_n tout a son gr\u00e9\n  Des queux orretz les no_u_ns avant,\n  Ordre, Maniere, Honestet\u00e9;\n  Dont qui par Ordre est gov_er_n\u00e9\n  Toutdis luy vait encosteiant\n  La reule dont ly dieu sergant,\n  Chascuns solonc son afferant,\n  Sont de leur ordres ordin\u00e9,\n  Qe trop derere ou trop devant\n  N\u2019est uns qui vait le point passant\n    Et d\u2019autre part auci Maniere\n  Devant la gent et p_ar_derere\n  [Sidenote: =f. 67=]\n  P_er_est toutdis de si bon port,\n  No_u_n orguillouse, ain\u00e7ois sa chere\n  Vers tous porte amiable et chere,\n  Dont tous luy font joye et desport:\n  Car courtoisie est de s\u2019acort,\n  Q\u2019a nul bien unq_ue_s se descort,\n  Ain\u00e7ois la sert com_m_e chamberere.\n  Et dist toute autre vertu mort,\n  Si ceste n\u2019est avant guyere.\n    Ce dist Senec, q\u2019en trestous lieus\n  Om doit cherir et loer plus\n  Maniere, car qui Man_er_e a,\n  Il ad la guide des vertus.\n  Car sanz Maniere sont confus\n  Tout autre vertu q\u2019om avra:\n  Beaut\u00e9, Jovente que serra,\n  S\u2019il n\u2019ait ove ce Man_er_e en us?\n  Cil q\u2019est discret, u qu\u2019il irra,\n  S\u2019aucune chose luy faldra,\n  Prent du Man_er_e le surplus.\n    Pour la descrire p_ro_prement,\n  Bon_n_e maniere en soi comp_re_nt\n  De l\u2019om_m_e toute la mesure,\n  Dont il governe hon_n_estement\n  Son corps et son contienement,\n  Et puis au toute creature:\n  Trop halt ne vole a desmesure,\n  Auci ne trop en bass descent,\n  Ainz com_m_e voit venir l\u2019aventure\n  Des temps, des causes, a tout hure\n  Se contient bien et sagement.\n    Nature en soy se pourveoit,\n  Les membres d\u2019om_m_e qant fo_ur_moit,\n  Si fist les beals ap_er_ticer,\n  Par tiele essample et tiel endroit\n  Honestet\u00e9 se fait guarder;\n  Car des vertus dont aourner\n  Se puet en faire ou en parler,\n  Dont corps et alme enbelli soit,\n  Se veste et laist les lais estier;\n  Car nullement voet adescer\n  La chose en quelle ordure voit.\n    Primer qant hom_m_e dieus crea,\n  C\u2019est d\u2019alme et corps ensemblement,\n  Et deux delices leur don_n_a,\n  Dont chascuns se delitera\n  Au dieu loenge soulement:\n  L\u2019un est au corps tout p_ro_prement,\n  Qe les cynk sens forainement\n  Luy font avoir, mais pour cela\n  Qe l\u2019autre a l\u2019espirit appent,\n  Ce vient d\u2019asses plus noblement\n    O\u00efr, veoir, flairer, gouster,\n  Taster, ce sont ly cynk porter,\n  P_ar_ queux trestous les biens foreins\n  Vienont le corps pour deliter;\n  Mais q\u2019om n\u2019en doit pas mesuser\n  Discrecio_u_n est fait gardeins.\n  Car trestous biens qui sont mondeins\n  Bons sont as bons, mais as vileins;\n  Mais ly discret se sciet temprer,\n  Solonc q\u2019il ad ou plus ou meins,\n  Hon_n_estement se fait guarder.\n    Ly bien mondain q\u2019ay susnom\u00e9,\n  Du quoy ly corps s\u2019est delit\u00e9\n  Par les cynk sens, si j\u2019en dirroie,[311]\n  N\u2019est q\u2019une goute de ros\u00e9e,\n  Dont si mon corps ay abev_er_\u00e9\n  Ma soif estancher ne porroie,\n  Au regard de celle autre joye,\n  Pensant a la divinit\u00e9:\n  C\u2019est la fontaine cliere et coye,\n  La quelle saunt\u00e9 nous envoye,\n  Si tolt la soif d\u2019enfermet\u00e9.\n    As ses disciples dieus disoit:\n  \u2018Quiconq_ue_ de celle eaue boit\n  Qe je luy donne, en soy sourdra\n  Une fontaine au tiel exploit,\n  Q\u2019en p_er_durable vie droit[312]\n  C\u2019est la fonteine pour cela,\n  Discrecio_u_n dont bev_er_a,\n  Et no_u_n du goute que de\u00e7oit\n  Par vanit\u00e9, dont secchera:\n  L\u2019un com_m_e fantosme passera,\n  Mais l\u2019autre sanz fin estre doit.\n    Discrecio_u_n surquide point,\n  Ainz met les choses a ce point,\n  U voit tout la plus saine voie:[313]\n  Et sustient, siq\u2019en un soul point\n  Du droit chemin ne se forsvoie.\n  Des deux biens au meillo_ur_ se ploie,\n  Et de deux mals le pis renoie;\n  Bien sciet eslire a son desjoint,\n  Q\u2019il puis ne dirra, \u2018Je quidoie\u2019:\n  Car sapience le convoie,\n  Q\u2019as tous temps est ove luy conjoint.\n    Je sui certains que Salomon\n  Qant il l\u2019espeie demandoit\n  Pour faire la divisio_u_n\n  Du vif enfant, pour qui ten\u00e7o_u_n\n  De les deux fem_m_es fait estoit:\n  Par loy escript ce ne faisoit,\n  Ne com_m_un us ce ne voloit,\n  Ainz la discrete imp_re_ssio_u_n,\n  Q\u2019il deinz son cuer de dieu avoit,\n  Tiel juggement lors l\u2019enseinoit,\n    Ensi discrecio_u_n vaillable\n  Fait l\u2019om_m_e de vertu menable\n  De l\u2019une et l\u2019autre governance,\n  C\u2019est l\u2019alme et corps; car p_ro_fitable\n  N\u2019est chose plus ou busoignable,\n  Que tient mesure en la balance.\n  Vers dieu primer sa po_ur_voiance\n  De l\u2019alme fait, et puis avance\n  Le corps sanz nul pecch\u00e9 da_m_pnable\n  Par quoy puis pour sa bienfesa_n_ce\n  Re\u00e7oit la vie perdurable.\n    =Ore dirra de la quarte file de Humilit\u00e9, quelle a no_u_n\n    Vergoigne, contre le vice d\u2019Avantance.=\n    Encontre l\u2019orguil d\u2019Avantance,\n  Que maint p_ro_dhom_m_e desava_n_ce,\n  Naist une file d\u2019umble endroit,\n  La quelle guart sanz fole errance\n  Del huiss du ferme circumstance\n  Sa bouche, com_m_e David disoit;\n  Ses liev_er_es clot, q\u2019il n\u2019en forsvoit.\n  Vergoigne ad no_u_n: bien se po_ur_voit\n  Se vante, ainz taist com_m_e faire doit;\n  Et s\u2019aucuns priser luy voldroit,\n  Pour ce ne fait greigneur p_ar_lance.\n    Vergoigne ad une damoiselle,\n  Hontouse ad no_u_n, molt p_er_est belle,\n  Et molt se sont entresemblable:\n  Mais Honte pour descrire est celle,\n  Qe ja si faulse n\u2019est querelle,\n  S\u2019om la surmet q\u2019elle est coupable,\n  Mais Vergoigne ad la chere estable,\n  Si du falsine l\u2019en l\u2019appelle,\n  Qant voit bien q_ue_ ce n\u2019est q_ue_ fable,\n  Mais si la culpe est veritable,\n  Tantost ly change la maisselle.\n    Molt est Vergoigne simple et coye,\n  Car toutdis d\u2019umble cuer se ploie,\n  Siq_ue_ jam_m_ais en orguil monte\n  Jam_m_ais du bouche se desploie\n  Pour soy vanter en nul acompte,\n  Ainz ad le cuer si plain de honte,\n  Qe s\u2019aucun autre le raconte,\n  Toute sa chere tourne en voie:\n  Del pris du siecle se desmonte,\n  Dont voelt q_ue_ l\u2019alme se remonte\n  En honour et p_ar_faite joye.\n    Qui du Vergoigne est vertuous,\n  Eschuie en soy trestoute vice;\n  Car du penser q\u2019est vicious\n  Com_m_ence a estre vergoignous,\n  Com_m_e cil qui ses mals ap_er_tice.\n  Car qant Vergoigne est en l\u2019office\n  De l\u2019alme, et q_ue_ pecch\u00e9 l\u2019entice,\n  Tantost, com_m_e fem_m_e a son espous,\n  S\u2019escrie et prie la justice\n  De dieu, au fin q\u2019il l\u2019en guarise[315]\n    Car la Vergoigne dont parole\n  N\u2019est par norrie de l\u2019escole,\n  Sicom_m_e l\u2019en fait com_m_unement,\n  Quant om rougist la face sole\n  Pour truffes ou pour la p_ar_ole\n  Q\u2019ascuns luy dist devant la gent:\n  Mais Vergoigne est tout autreme_n_t;\n  Car deinz le cuer fait argument,\n  Qant l\u2019om_m_e pense chose fole,\n  Si dist q_ue_ dieus voit clierement\n  [Sidenote: =f. 68=]\n  Tout le secret dont il affole.\n    Et nepourqant ce dist le sage,\n  Qe cil qui rougist le visage\n  Par vergonder de sa folour,\n  C\u2019est un bon signe du corage;\n  Car quiq\u2019il soit, il crient hontage,\n  Dont meulx doit garder son hono_ur_.\n  Car ce distront nostre ancessour,\n  Que soit en toute vassellage\u2019:\n  Dont gart le corps sanz deshono_ur_,\n  Et fait q_ue_ l\u2019alme est conquerrour\n  Du ciel, u toute orguil destage.\n    Ly philosophre ce tesmoigne,\n  Qe nul vivant, en sa busoigne\n  Qant ad mesfait, porroit avoir\n  Greigno_ur_ penance q_ue_ Vergoigne;\n  Qu\u2019elle en secr\u00e9 sanz autre essoigne\n  Si fort que de la removoir\n  Ne il ne autre ad le pooir,\n  Ainz siet plus p_re_s q_ue_ haire au moigne;[316]\n  Car deinz le cuer fait l\u2019estovoir\n  De honte et doel matin et soir,\n  Dont ses pensers martelle et coigne.\n    De son p_ar_able en essamplant\n  Ly sages ce nous vait disant,\n  \u2018Devant grisile fouldre vait;\n  Vergoigne com_m_e son entendant,\n  Dont gracious en sont ly fait.\u2019[317]\n  Car grace est toutdis en agait\n  Contre tous mals, dont se retrait\n  Vergoigne, qant voit app_ar_ant\n  Temptacio_u_n d\u2019ascun forsfait:\n  Par reso_u_n ne serra desfait\n  Cil q\u2019ad conduit tant sufficant.\n    A Thimotheu l\u2019apostre escrit,\n  Qe fem_m_e se doit aourner\n  Honestement de son habit,\n  Maisq\u2019a Vergoigne soit soubgit,\n  Qe fait les dames saulf garder.\n  Ce dist ly sage p_ro_verbier:\n  \u2018La grace q\u2019est en vergonder\n  Valt sur trestout fin orr eslit\u2019:\n  Car son office et son mestier\n  Maintient et gart sanz rep_ro_ver\n    De la Vergoigne estoit garni\n  Saint Job, qant il disoit ensi,\n  \u2018Ce dont jadys me vergondoie\n  Est avenu, la dieu mercy.\u2019\n  David le saint p_ro_phete auci\n  Dist q_ue_ tous jours enmy sa voie\n  Vergoigne encontre luy rebroie,\n  Que luy tollist la veine joye\n  D\u2019orguil, qui l\u2019avoit assailly.\n  Depuisq\u2019en ceaux vergoigne voie,\n  Q\u2019au dieu furont p_ro_chein amy.\n    Tout com_m_e toi mesmes fais garnir\n  Par ta Vergoigne d\u2019eschu\u00efr\n  Les vices qui sont a rep_re_ndre,\n  Ensi te falt bien abstenir\n  Del autry honte descovrir;\n  Car cuer honteus doit estre tendre,\n  Et d\u2019autry honte honte prendre;\n  Du quoy sa honte doit venir,\n  Celer le dois et bien defendre:\n  Ce puiss tu bien d\u2019essample ap_re_ndre,\n  Com_m_e deinz la bible hom puet o\u00efr.\n    L\u2019un fils No\u00eb, qui Cham ot no_u_n,\n  Qui puis en ot la malei\u00e7o_u_n,[318]\n  Les secretz membres de son piere\n  La qu\u2019il gisoit en yv_er_eiso_u_n\n  Moustroit par sa desrisio_u_n\n  Mais cils p_ar_ vergondouse chere\n  En to_ur_nant leur visage arere[319]\n  Doleront de la visio_u_n;\n  Si luy coev_er_ont la part derere,\n  Qe vilainie n\u2019y appere,\n  Dont puis avoient benei\u00e7o_u_n.\n    Si la vergoigne est necessaire\n  Au fin que tu ne dois mesfaire,\n  Ce n\u2019est Vergoigne nequedent,\n  Siq_ue_ tu n\u2019oses le bien faire\n  Pour dieu plesance ap_er_tement:\n  De ce nous mostra plainement\n  Judith, quelle au consailement\n  De Vago le fel deputaire\n  La chambre entra souleineme_n_t,\n  U ly Prince Olophern l\u2019attent,\n  Dont dieus complist tout son affaire.\n    Molt valt apert et en priv\u00e9\n  Q\u2019apres ne soions vergondez;\n  Car dieus, vers qui riens est cel\u00e9e,\n  Ce nous ad dit et conseil\u00e9,\n  Q\u2019au fin nous verrons desnuez\n  Noz hontes et noz malvoist\u00e9s.\n  Par l\u2019evangile auci trovetz,\n  Que ja n\u2019est chose tant priv\u00e9\n  Q\u2019ap_er_ticer ne la verretz:\n  Ce q\u2019en l\u2019oraille consailletz\n    Quoy valt ce lors q_ue_ l\u2019en se vante,\n  Puisq_ue_ la chose ert apparante\n  A jour de dieu judicial?\n  Me semble q_ue_ la poy parlante\n  Vergoigne serra plus vaillante\n  Qe n\u2019iert Vantance a ce journal:\n  Car qant langue est sup_er_flual,\n  Trestout bien fait to_ur_ner en mal\n  D\u2019orguil, dont elle est gobeiante;\n  Du pris doit porter coron_n_al,\n  Que bien faisoit et fuist taisante.\n    Vergoigne ad une sue aqueinte,\n  Noblesse ad no_u_n, molt p_er_est seinte,\n  Et poy tient de l\u2019onour mondein,\n  U voit la gloire courte et feinte:\n  De la nobleie ne se peinte,\n  Ainz ad le cuer noble et haltein,\n  Dont puet venir a son darrein\n  Po_ur_ ce fait mainte belle enpeinte,\n  Et fiert maint beau cop de sa mein,\n  Dont false orguil trestout au plein\n  Abat et met soubz sa constreinte.\n    Celle est sans falte la noblesce\n  Quelle est p_ar_ droit la garderesse\n  De l\u2019alme. O fole Avanterie,\n  Com_m_e tu es pleine de voeglesce,\n  Qant tu te fais de gentillesce\n  Terre es et terre au departie\n  Serras, et tiel a ma partie\n  Sui je: di lors en ta grandesce\n  Q\u2019est plus gentil? Si je voir die,[321]\n  Qui pl_us_ vers dieu se justefie,\n  Plus est gentil, je le confesse.\n    Auci si meulx de moy vestu\n  Soiez, je n\u2019en dou_n_s un festu;\n  Ou si tu mangez meulx de moy\n  Te vantes, lors de sa vertu\n  Vergoigne te puet dire, Avoy!\n  Car tous les bestes que je voy\n  Nature veste de sa loy,\n  Et puis q\u2019ils soient sustenu,\n  Les paist la terre ensi com_m_e toy;\n  Pour ce cil qui se vante en soy,\n  De Vergoigne ad son pris p_er_du.\n    =Ore dirra de la quinte file de Humilit\u00e9, quelle ad no_u_n\n    Obedie_n_ce.=\n    La quinte file bon_n_e et belle\n  Que naist du Reso_u_n et d\u2019Umblesce:\n  Plus est soubgite que l\u2019ancelle,\n  Ne puet monter en sa cervelle\n  La chose dont Orguil l\u2019adesce,\n  Ce sciet son Abbes et s\u2019Abesse\n  En la maiso_u_n u est p_ro_fesse,\n  Que ceste file est sans querelle,\n  Ainz s\u2019obe\u00eft et se confesse\n  Solonc la droite reule exp_re_sse\n    Quiconq_ue_ soit le droit amant\n  De ceste file, tout avant\n  A dieu du corps et du corage\n  S\u2019obeie; et s\u2019il aviene tant\n  Q\u2019adv_er_set\u00e9 luy soit venant,\n  De ses chateaux p_er_te ou damage,\n  Ou de pourchas ou d\u2019eritage,\n  Ou maladie en son corsage,\n  Ou piere ou mere ou son enfant\n  Verra morir, tout coy s\u2019estage,\n  Q\u2019encontre dieu n\u2019est murmurant.\n    Tout scies tu bien q_ue_ tu morras,\n  Et nientmeins tu le p_re_ns en gas,\n  Disant q_ue_ tous devons morir:\n  Di lors q\u2019est ce que tu ferras.\n  Po_ur_ quoy po_ur_ l\u2019autri mort plouras,\n  Qant tu ta p_ro_pre mort ghemir\n  Ne voes? Pour fol te puiss tenir,\n  Com_m_e tu ta p_ro_pre souffreras:\n  [Sidenote: =f. 69=]\n  Car deux biens t\u2019en porront venir,\n  L\u2019un que tu fras le dieu plesir,\n  Et l\u2019autre c\u2019est pour ton solas.\n    Obedience du bon gr\u00e9,\n  Solonc que dieus l\u2019ad com_m_and\u00e9,\n  Tient les p_re_ceptz du sainte eglise,\n  Et son p_re_lat et son cur\u00e9e\n  Chascun solonc sa duet\u00e9\n  Honourt com_m_e doit par bon_n_e guise,\n  Si com_m_e la loy luy est assisse,\n  Sert et obeie en leur degr\u00e9;\n  As ses seigneurs tient lo_ur_ f_ra_nchise,\n  Et ses soubgitz point ne despise:\n  Molt ad le cuer bien ordin\u00e9.\n    L\u2019en doit honour au p_re_sident,\n  Du quelq_ue_ loy q\u2019il est regent,\n  Depuisqu\u2019il est jugge establi\n  Par Mo\u00efses car tielement\n  El livre deutronomii\n  Dieus dist et puis comande ensi,\n  Que cil qui ne s\u2019est obe\u00ef\n  Solonc son saint com_m_andeme_n_t\n  Au p_re_stre et autre jugge auci,\n  Je vuil, quiconq_ue_ soit celly,\n  Qu\u2019il en morra p_ar_ juggement.[322]\n    L\u2019ono_ur_ de tes parens enseine\n  Si te p_ro_met pour l\u2019obe\u00efr\n  Sur terre longue vie et seine;\n  Et de la loy puis te constreigne\n  Qe d\u2019obeisance dois servir\n  Ton prince, et puis te dois vu\u00efr\n  A tes voisins, et chier tenir\n  Et ton p_ro_chein et ta p_ro_cheine\n  Sans orguillous desobe\u00efr;\n  Dont hu_m_bleme_n_t le dieu plesir\n    Mais p_ar_ diverse discipline\n  Au p_re_lacie, q\u2019est divine,\n  Et au terriene seigneurage\n  Dois obe\u00efr en ta covine;\n  L\u2019un ad ton corps en sa seisine,\n  Et l\u2019autre ad t\u2019alme en gov_er_nage:\n  Sur quoy dist Salomon le sage,\n  \u2018Obeie t\u2019alme au presterage,\n  Maisq_ue_ la teste soit encline\n  Par obeissance te desguage:\n  Fai d\u2019un et d\u2019autre la doctrine.\u2019\n    Et sur trestout obeie toy\n  A ton baptesme et a ta foy\n  Solonc ton dieu as joyntes meins.\n  Ce dist l\u2019apostre endroit de soy\n  Enfo_ur_mant la novelle loy\n  Par ses epistres as Romeins\n  Et as Hebreus, ne plus ne meinz:\n  \u2018Gardetz,\u2019 ce dist, \u2018voz cuers dedeinz,\n  Car je vous fais tresbien certeins,\n  C\u2019est impossible a les humeins\n  De plaire a dieu s\u2019ils n\u2019ont ce quoy.\u2019\n    Je truis escript auci cela,\n  Qe l\u2019om_m_e just du foy vivra,\n  Et dieus en porte tesmoignance[323]\n  En s\u2019evangile quant precha;\n  Si dist, \u2018Qui se baptizera,\n  Tout serra sauf; car p_ar_ creance\n  Serront soubgit a sa puissance\n  Tous mals, que riens luy grev_er_a:\n  Et cil qui par desobeissance\n  S\u2019est mis au fole mescreance,\n  Par juggement dampn\u00e9 serra.\u2019\n    Abel en foy sacrifia,\n  Dont en bon gr\u00e9 dieus l\u2019accepta,\n  Mais du Cahym le refusoit:\n  Fesoit celle arche dont salva\n  Les vies que dieus com_m_andoit:\n  La foy d\u2019Enok, que dieus veoit,\n  Le fist ravir au tiel endroit,\n  Q\u2019il mort terrene ne gousta;\n  Et Sarre, qant baraine estoit,\n  Par droite foy q\u2019en dieu creoit\n  De Abraham un fils porta.\n    Et d\u2019Abraham l\u2019obedience\n  Ot pour son fils sacrefier;\n  Mais dieus en fesoit sa defense,[324]\n  Et si luy dist q\u2019en sa semence\n  Trestoutes gens volt benoier.\n  Q\u2019om doit obedience amer\n  Ly sages nous fait enseiner,\n  Et don_n_e a ce bon_n_e evidence,\n  Qant dist q_ue_ plus fait a loer\n  Obedience d\u2019umble cuer\n    De Isaak auci je lis,\n  Qui molt estoit du foy garnis,\n  Qant pour le temps q\u2019ert a venir[325]\n  Volt beno\u00efr Jacob son fitz:\n  Et puis Jacob a son avis\n  Des dousze enfans volt pl_us_ cherir\n  Joseph, et pour plus eslargir\n  Ses graces luy fist beno\u00efr:\n  Du foy c\u2019estoit trestout enpris,\n  Et leur creance, fist complir\n  Qe l\u2019un et l\u2019autre avoit requis.\n    Qant Mo\u00efses nasquist primer,\n  L\u2019en luy faisoit pour foy muscer\n  Trois moys, siqu\u2019il ne p_ar_ust mye;\n  Et puis, qant fuist aulqes plener,\n  Pour foy se fist ap_er_ticer,\n  La file Pharao s\u2019amie\n  Lessant, q\u2019avant l\u2019avoit norrie;\n  Qant il l\u2019Egipcien tuer\n  Fesoit de ce qu\u2019il ot laidie\n  Sa foy; dont dieus de sa p_ar_tie\n  Luy fist en grant estat monter.\n    Puis Mo\u00efses en foy feri\n  La rouge mer, que s\u2019en parti\n  En deux, dont ly Hebreu passeront;\n  Mais Pharao qui les su\u00ff\n  Ove ses Egipciens auci\n  Ly autre apres qui foy garderont\n  Ove Josu\u00e9 tout conquesteront\n  La terre, dont furont seisi.\n  Par ce q_ue_ cils la foy ameront\n  Du viele loy, nous essampleront\n  Qe la novelle eions cheri.\n    La foy du novel testament\n  Devons cherir, car pov_er_e gent\n  Encontre toute crualt\u00e9\n  Venquiront vertuousement\n  Le siecle, et ont en dieu fond\u00e9\n  La foy du cristienet\u00e9;\n  Dont semble a moy q\u2019en no degr\u00e9\n  Bien devons estre obedient,\n  Puisq_ue_ cil ont la foy gaign\u00e9,\n  Que p_ar_ nous soit si bien gard\u00e9,\n  Que nous la p_er_dons nullement.\n    L\u2019apostre don_n_e au foy g_ra_nt pris,\n  Qant les miracles en fesoiont,[326]\n  Dont convertiront les paiis:\n  P_ar_ foy le feu, qant fuist espris\n  Pour les ardoir, ils exteignoiont;\n  P_ar_ foy les bouches estouppoiont\n  De ces lyons, q\u2019ils ne mordoiont;\n  Par foy soubmistront l\u2019espiritz,\n  Par foy les mortz resuscitoiont,\n  Par foy le siecle surmontoiont,\n    Sachetz que la fondacio_u_n\n  Du toute no Religio_u_n\n  C\u2019est foy, com_m_e saint Jehan le dist;\n  Car qant a no salvacio_u_n,\n  La foy fait supplicacio_u_n\n  Devant la face Jh_es_u Crist;\n  Et ce que l\u2019oill jam_m_ais ne vist,\n  Ne cuer de l\u2019om_m_e ne l\u2019aprist,\n  Ainz est en hesitacio_u_n,\n  Et la q_ue_ reso_u_n ne souffist,\n  La foy fait mediacio_u_n.\n    En l\u2019evangile, pour voir dire,\n  Ne lis je point que n_ost_re sire\n  Ascun malade fesoit sein,\n  Q\u2019au foy riens voloit contredire;\n  Mais cils qui le creioiont mire\n  Et fils au piere soverein,\n  Sur tieux mettoit sa bon_n_e mein,\n  Mist en saunt\u00e9 q_ue_ duist souffire:\n  Par cest essample sui certein\n  Qe des tous biens le prim_er_ein,\n  C\u2019est droite foy que l\u2019alme enspire.\n    La foy est celle treble corde,\n  Du quelle Salomon recorde\n  Q\u2019au paine jam_m_ais serra route:\n  Car cil q\u2019au droite foy s\u2019acorde,\n  Lors char et monde et deble encorde\n  Ne puet grev_er_ du grein ou goute\n  A l\u2019alme dont la foy degoute;\n  Car grace y est de sa concorde,\n  [Sidenote: =f. 70=]\n  Que tous ensemble les deboute,\n  Et luy conduit sanz nulle doute\n  Au porte de misericorde.\n    Le lyen dont la foy nous lie\n  Tous les lyens d\u2019Adam deslie,\n  Des queux ain\u00e7ois no_us_ ot liez\n  Qant nous creons q_ue_ dieus Messie\n  Est de la doulce vierge nez,\n  Ove les articles ordinez\n  Du sainte eglise et confermez:\n  Et si p_ro_ver ne porrons mye\n  La foy par sensibilit\u00e9s,\n  Merite avons le plus d\u2019asses\n  De croire la sanz heresie.\n    Pour ce t\u2019obeie en ton voloir,\n  Si com_m_e saint March te fait savoir,\n  Car meulx valt obeissance avoir\n  A soul dieu, que pour nul avoir\n  Du vanit\u00e9 les gens flater:\n  David le dist en son psalter,\n  \u2018Meulx valt en dieu soul esp_er_er\n  Q\u2019es princes\u2019: car cils n\u2019ont pooir\n  Forsq_ue_ le corps de toy grever;\n  Mais dieu te puet p_ar_ tout aider,\n    La droite foy est fondement,\n  Ce dist Senec, que seurement\n  Supporte toute saintet\u00e9\n  Si fermement et loyaument,\n  Que nuls la puet ascunement\n  Par grief d\u2019ascune adv_er_set\u00e9\n  Flechir un point du verit\u00e9,\n  Ne par don_n_er prosperit\u00e9\n  Du siecle ove tout le b_ie_n q\u2019appent;\n  Est corrumpue en nul degr\u00e9,\n  Ainz verit\u00e9 tient et defent.\n    Mais com_m_e l\u2019apostre no_us_ ap_re_nt,\n  Par ce q\u2019om croit tantsouleme_n_t\n  La foy, om nul loer reporte,\n  S\u2019il ne fait oultre ce q\u2019appent\n  Des bon_n_es oev_er_es ensement;\n  Car foy sanz oev_er_e est chose morte:\n  Et d\u2019autre p_ar_t son oevre amorte\n  Cil qui sanz foy son oev_er_e apporte.\n  La foy de Crist, mais mal enhorte:\n  A luy resemble cil qui porte\n  La foy et fait malvoisement.\n    Mais la vertu d\u2019Obedience\n  Au droite foy son point com_m_ence,\n  Et puis p_ro_cede en son bienfait.\n  N\u2019est pas en vein ce q\u2019elle pense:\n  Car u que fra la rev_er_ence,\n  Et d\u2019autre part ne se retrait,\n  P_ar_ tout le siecle u q\u2019elle vait\n  Et voit des pov_er_es l\u2019indigence,\n  Qe lors a sa bource ne trait,\n  Et s\u2019obe\u00eft, si riens y ait,\n  Pour leur don_n_er de sa despense.\n    Obedience el cuer humein\n  Est au chival du bo_u_nt\u00e9 plein,\n  Ou au bon_n_e asne resemblant:\n  L\u2019un court plus tost et plus certein,[327]                       12400\n  Qant om le meine p_ar_ le frein\n  Qe qant soulein se vait corant;\n  L\u2019autre est tout com_m_un obeissant\n  Au mestre ensi com_m_e au servant,\n  Tant au seigno_ur_ com_m_e au vilein;\n  Frument ou feve en un semblant,\n  Maisq\u2019il son charge soit portant,\n  N\u2019ad cure quelq_ue_ soit le grein.\n    Senec t\u2019enseigne que tu fras;\n  Lors a raiso_u_n te fai soubgit:\n  Par ce q\u2019ensi t\u2019obeieras,\n  Le siecle veintre tu porras,\n  Si conquerras bien infinit.\n  Pour ce, solonc que j\u2019ay descrit,\n  D\u2019umilit\u00e9 sans contredit\n  En cuer et corps toy mette en bas,\n  Siq_ue_ le mond soit desconfit,\n  Et tu le corps ove l\u2019espirit\n    D\u2019Obedience la vertu\n  Tu puiss essampler de Jh_es_u,\n  Qant il de sa t_re_shumble port,\n  Com_m_e cil qui n\u2019estoit esp_er_du,\n  Pour ran\u00e7on_n_er que fuist p_er_du,\n  Se fist obedient au mort\n  P_ar_ ceaux qui luy firont g_ra_nt tort:\n  Mais il no_us_ don_n_e en ce confort\n  Q\u2019obedience soit tenu,\n  Moustrant que c\u2019est un tout plus fort,[328]\n  Qe l\u2019alme encontre orguil support,\n    =Ore dirra la descripcio_u_n de la v_er_tu de Humilit\u00e9 p_ar_\n    especial.=\n    Gregoire dist en son Moral,\n  Trois choses par especial\n  D\u2019umilit\u00e9 font demoustrance:\n  C\u2019est le primer et principal,\n  Ses sovereins en gen_er_al\n  Obeie sanz desobeissance,\n  En fait, en dit, en contenance;\n  Q\u2019a son pareil soit p_ar_igal,\n  Ne des soubgitz vaine hono_ur_ance\n  Requiere; car d\u2019umiliance\n  Lors portera verrai signal.\n    \u2018Humilit\u00e9,\u2019 seint Bernard dist,\n  \u2018Soy mesmes tant tient en despit\n  Que nuls la porroit tant despire\u2019:\n  D\u2019umilit\u00e9 saint Bede escrit,\n  Qe c\u2019est la clief soubz quelle gist\n  Q\u2019umilit\u00e9 l\u2019en doit eslire,\n  Du Tholom\u00e9 l\u2019en porra lire,\n  Q\u2019estoit un philosophre eslit,\n  Qui dist: \u2018Tous sages a descrire,\n  Cil est plus sages, pour voir dire,[329]\n  Qui plus est humble d\u2019espirit.\u2019\n    Humilit\u00e9 la graciouse\n  A l\u2019arbre belle et fructuouse\n  Est resemblable en sa covine;\n  Car tant com_m_e l\u2019arbre pl_us_ ramouse\n  De tant vers terre plus s\u2019encline:\n  Semblable auci je la diffine\n  Au piere dyamant tresfine,\n  Q\u2019en orr seoir est dedeignouse,\n  De la richesse se decline\n  Et est au povre ferr encline,\n  Si en devient plus vertuouse.[330]\n    La palme endroit de sa nature\n  Sur toutes arbres plus souleine;\n  Elle ad son trunc en sa mesure\n  Petit p_ar_ terre et p_ar_dessure\n  Le trunc est gross: ce no_us_ enseigne\n  Humilit\u00e9, que l\u2019alme meine\n  Humble et petite en vie humeine\n  Sanz orguil et sanz fole cure:\n  Par terre croistre se desdeigne,\n  Mais vers le ciel est grosse et pleine\n    L\u2019umble est semblable au bon berbis,\n  Q\u2019a nous p_ro_ufite en tous paiis,\n  Mais son honour ne quiert ne pense;\n  Et puis au fin q\u2019il soit occis\n  Il souffre, siq\u2019en nul devis\n  Voet faire aucune resistence:\n  Et par semblable obedience\n  L\u2019om_m_e humble ne quiert rev_er_ence,\n  Combien qu\u2019il digne soit du pris,\n  Q\u2019ascuns luy fait, sa conscience\n  Ne serra ja d\u2019orguil espris.\n    Humilit\u00e9, ce semble a moy,\n  Se tient semblable au fils du Roy,\n  Q\u2019est jofne et sucche la mamelle;\n  Q\u2019il porte g_ra_nt honour, du quoy\n  Petit luy chalt, ainz souffre coy\n  Que l\u2019en luy trete et cil et celle:\n  Humilit\u00e9s ensi fait elle,\n  Et meinz loenge quiert du soy;\n  Sicom_m_e solail deinz sa roelle,\n  Com_m_e plus y monte, pl_us_ est belle,\n  Et plus com_m_une al esbanoy.\n    Cil q\u2019est vrais humbles d\u2019espirit\n  Plus q\u2019a son p_ro_pre s\u2019obe\u00eft\n  Al autry sen, q\u2019il voit plus sage;[331]\n  Car chascun autre plus p_ar_fit\n  De soy repute, et plus p_ro_fit\n  Qe de son p_ro_pre governage:\n  Pour ce les faitz de son corage\n  A l\u2019autry consail tient soubgit;\n  Il met soy mesmes en servage,\n  Dont du franchise l\u2019avantage\n  Avoir porra, q\u2019est infinit.\n    Ly sages de son essamplaire\n  Te dist, \u2018Tant com_m_e tu soiez maire,\n  Tant plus t\u2019umilie au toute gent\u2019:\n  Meulx valt ove l\u2019umble et debon_n_aire\n  Vivre en quiete simplement,\n  Q\u2019ove l\u2019orguillous de son argent\n  [Sidenote: =f. 71=]\n  Partir et vivre richement.\n  Po_ur_ ce pren garde en ton affaire,\n  Si fai selonc l\u2019essamplement\n  Du sage, ou certes autrement\n  T\u2019estoet compleindre le contraire.\n    Ce dist dieus, qu\u2019il eshaulcera\n  Mais qui d\u2019orguil soy p_ro_prement\n  Eshaulce, il le tresbuchera;\n  Car cuer sovent soy montera\n  Encontre son ruinement.\n  Om dist auci q\u2019abitement\n  En terre basse seurement\n  Valt pl_us_ q\u2019en halt, u l\u2019en cherra:\n  Pour ce cil qui vit humblement\n  Se tient en bass si fermement,\n    Combien q_ue_ l\u2019umble soit gentil\n  Et vertuous plus q\u2019autre Mill,\n  Encore deinz son cuer desire\n  Qe nuls luy tiene forsq_ue_ vil,\n  Car de sa part ensi fait il:\n  C\u2019est la vertu que n_ost_re sire\n  Loa, qant vint de son empire,\n  A ce q\u2019il volt l\u2019orguil despire,\n  Dont jadys fuismes en peril;\n  Bien devons donq_ue_ hu_m_blesce eslire,\n  Puis q\u2019ensi faisoit ly dieu fil.\n    Sa doulce mere auci Marie\n  Nous lessa bon essamplerie\n  Q\u2019umilit\u00e9 soit bien tenu;\n  Car sur trestoute humaine vie\n  Elle estoit humble en sa p_ar_tie.\n  Pour ce portoit le fils de dieu,\n  Par qui l\u2019orguil fuist abatu,\n  Qant ils p_er_diront leur baillie\n  Du p_ar_adis; mais en salu\n  Qui voet remonter a ce lieu,\n  Lors falt q\u2019umilit\u00e9 luy guye.\n    Ly deable, q\u2019avoit g_ra_nde envie\n  Au saint Machaire et a sa vie,\n  Ensi luy dist p_ar_ grant irrour:\n  \u2018Si tu te junes en p_ar_tie,\n  Je fai plus, car sanz mangerie\n  Et si tu es en part veilour,\n  Je fai plus, car de nuyt ne jour\n  Unques des oils ne dormi mye;\n  Et si tu fais en part labour,\n  Je fai plus, car sanz nul retour\n  Et sanz repos je me detrie.\n    \u2018En tout ce je te vois passant;\n  Mais tu fais un point nepo_ur_qant,\n  Du quoy ne te puiss surmonter;\n  Qe n\u2019ay poair de tant ne qant,\n  Q\u2019a toy porroie resister:\n  Et c\u2019est que tu tout au primer\n  D\u2019umilit\u00e9 te fais guarder,\n  Dont dieus p_ar_ tout te vait gardant.\u2019\n  Par cest essample om puet noter,\n  Que qui se voet humilier\n  Il ad vertu de beau guarant.\n    Auci l\u2019en puet estre essampl\u00e9\n  Dieus ayme; et ce p_ar_ust toutdroit,\n  Qant Rois Achab, q\u2019avoit pecch\u00e9\n  Vers dieu, s\u2019estoit humili\u00e9;\n  Car tantost qu\u2019il s\u2019umilioit,\n  Dieus son pecch\u00e9 luy p_ar_don_n_oit,\n  Et en ses fils le transportoit;\n  Helye ensi luy ot cont\u00e9e.\n  Asses des autres l\u2019en porroit\n  Trover d\u2019essamples, qui voldroit\n    Quoy plus coustoit et meinz valoit,\n  Et plus valoit et meinz coustoit,\n  Jadis uns sages demanda:\n  Et uns autres luy respondoit,\n  Q\u2019orguil plus couste en son endroit,\n  Et sur tout autre meinz valdra;\n  Mais cil q\u2019umblesce gardera\n  Meinz couste et plus p_ro_ufitera\n  Au corps et alme, quelq_ue_ soit.\n  Malvois marchant q\u2019achatera\n  Le peiour, qant eslire doit.\n    =Ore dirra de les cink files du Charit\u00e9, des queles\n    la p_ri_m_er_e ad no_u_n Loenge, contre le vice de\n    Detracc_i_o_u_n.=\n    Encontre Envie est Charit\u00e9,\n  Quelle est au reso_u_n mari\u00e9e;\n  Si ad cink files voireme_n_t,\n  Dont la primere est appell\u00e9e\n  Loenge, q\u2019est des tous am\u00e9e;\n  Car celle loue bon_n_ement\n  Et ayme toute bon_n_e gent:\n  Se contient en bon_n_e ameist\u00e9;\n  Detraccio_u_n hiet nequedent,\n  Car male bouche aucunement\n  Jam_m_ais serra de luy priv\u00e9.\n    Loenge au dieu primer s\u2019extent,\n  En ciel, en terre, en firmament,\n  Et en toute autre creature:\n  Car le p_ro_phete tielement\n  As angres dist prim_er_ement\n  Solaill et lune, estoille pure,\n  Q\u2019ils dieu loer devont toute hure:\n  La mer de sa part ensement,\n  Feu, neif, gresil, glace et freidure,\n  Ly jours, la nuyt en lo_ur_ nature,\n  Chascuns loenge a dieu purtent.\n    Sicom_m_e les choses p_ar_amont\n  Loenge au dieu reporteront,\n  Ly saint p_ro_phete dist q\u2019ensi\n  Loenge au creatour ferront:\n  Riens est vivant en terre, qui\n  Ne doit loenge faire a luy,\n  Oisel, piscon et beste auci,\n  Ove les reptils, dieu loeront,\n  Et l\u2019arbre qui sont beau floury;\n  La terre en soy n\u2019en est failly,\n  Qe tous loenge au dieu ne font.\n    Mais au final, je truis escrit,\n  Au dieu q\u2019est seigneur sov_er_ein;\n  Mais sur trestout g_ra_nt et petit\n  Pour dieu loer en chascun plit\n  Plus est tenu l\u2019estat humein:\n  Car il nous forma de sa mein,\n  Et puis rechata du vilein\n  Qui no_us_ avoit au mort soubgit.\n  Pour ce loons dieu prim_er_ein,\n  Qe son bienfait ne soit en vein,\n    Et si tu voes au droit don_n_er\n  Loenge au dieu, lors falt garder\n  Qe tu ne soiez en pecch\u00e9.\n  Saint Piere le fait tesmoigner,\n  Qe dieus ne le voet accepter,\n  S\u2019il soit du male gent lo\u00e9:\n  Ly sage auci par son decr\u00e9\n  Dist que ce n\u2019est honestet\u00e9\n  Q\u2019om doit en pecch\u00e9 dieu loer;\n  Falt que la langue envenim\u00e9\n  En soit, dont bien ne puet p_ar_ler.[334]\n    Ly Rois David com_m_ence ensi:\n  \u2018O dieu, beau sire, je te pry,\n  Ov_er_etz mes lev_er_es q_ue_ je sace\n  Don_n_er loenge au ta mercy.\u2019\n  Et d\u2019autre part il dist auci:\n  \u2018O dieus, vo_us_ plest il q_ue_ je face\n  A ton saint no_u_n loenge et grace?\u2019\n  \u2018Je frai loenge au dieu, par qui\n  Je serray saulf, quiq_ue_ manace;\n  Car dieus mes detracto_ur_s forschace,\n  Par ce que fai loenge a luy.\u2019\n    En Judith l\u2019en porra trover,\n  Mardoche faisoit dieu prier,\n  Qu\u2019il de son poeple en ceste vie\n  Loenge vorroit accepter;\n  Car David dist en son psalter,\n  Car l\u2019alme q\u2019est ensi partie\n  Ne fait loenge en sa p_ar_tie,\n  Dont dieu porra regracier:\n  Pour ce vivant chascuns s\u2019applie\n  Au dieu loer, q\u2019il nous repplie\n  Loenge que ne puet plier.\n    En charit\u00e9 si tu bien fras,\n  Dieu en soy mesmes loeras,\n  Q\u2019est toutpuissant en son divin,\n  Solonc q_ue_ digne le verras,\n  Don_n_er loenge a ton veisin\n  De sa vertu, de son engin.\n  Loer le dois sanz mal engin,\n  Car d\u2019autry bien n\u2019envieras;\n  Mais si voes estre bon cristin,\n  Au pris d\u2019autry serras enclin,\n  Et l\u2019autry blame excuseras.\n    Rois Salomon ce no_us_ aprent,\n  Du bon_n_e langue sanz mestrait\n  Loer la gloriouse gent\n  [Sidenote: =f. 72=]\n  Qui vivont virtuousement\n  Et sont des bon_n_es mours estrait;\n  Car qui plus valt de son bie_n_fait,\n  C\u2019est drois q\u2019il plus loenge en ait,[335]\n  Et q_ue_ l\u2019en parle bon_n_ement\n  Par tout u tiel p_ro_dhom_m_e vait:\n  Si male bouche est en agait,\n    Ly sage ce nous vait disant,\n  Solonc que pueple vait p_ar_lant\n  L\u2019estat de l\u2019om_m_e s\u2019appara:\n  Escript auci j\u2019en truis lisant,\n  Au vois com_m_une est acordant\n  La vois de dieu; et pour cela\n  Cato_u_n son fils amonesta,\n  Q\u2019il ne soy mesmes loera\n  Ne blamera; car sache tant,\n  Le fait au fin se moustrera;\n  N\u2019est qui le puet celer avant.\n    Cato_u_n dist, \u2018Tu ne loeras\n  Toy mesmes, ne ne blameras\u2019:\n  Enten l\u2019aprise qu\u2019il t\u2019en don_n_e:\n  Il dist, \u2018Fai bien, car si bien fras,\n  Ton fait doit parler en ce cas,\n  Maisq_ue_ ta bouche mot ne son_n_e.\u2019\n  La bouche qui se desreson_n_e\n  Et fait ruer de hault en bas:\n  Qui trop se prise il se gar\u00e7on_n_e,\n  Et cil qui l\u2019autry desp_er_son_n_e\n  Ne serra sanz vengance pas.\n    Mais si des gens lo\u00e9 soiez,\n  Pour ce ne te glorifiez;\n  Ainz loez dieu du tiele prise,\n  Et fai le bien q_ue_ vous poetz,\n  Si q\u2019en son no_u_n loenge eietz,\n  Com_m_e Salomon te don_n_e aprise:\n  Loenge au droit, car de mesprise\n  C\u2019est tort si l\u2019en serra loez.\n  L\u2019apostre dist, \u2018Del bien vo_us_ prise;\n  Mais d\u2019autre p_ar_t je vous desprise,\n  Qant a malfaire vo_us_ tournez.\u2019\n    La vertu de Laudacio_u_n,\n  Quelle est du gen_er_acio_u_n\n  De Charit\u00e9, jam_m_ais nul jour\n  Par enviouse elacio_u_n\n  A l\u2019autry blame ou deshonour;\n  Ainz qant la bouche au detracto_ur_\n  Mesdit et parle en sa folour\n  Pour faire desfamacio_u_n,\n  Encontre tout tiel losengour\n  Loenge vait du bon amour\n  Pour faire l\u2019excusacio_u_n.\n    Mais ceste vertu nepourqant\n  Qe pour l\u2019onour d\u2019autry ne die\n  Plus q_ue_ n\u2019est voir ou apparant;\n  Car ja po_ur_ nul qui soit vivant\n  Ne volra faire flaterie:\n  Ainz que voir sciet de la p_ar_tie,\n  Du bien, d\u2019onour, du curtoisie\n  Pour l\u2019autry pris ce vait disant;\n  Et s\u2019il voit l\u2019autry vilainye,\n  Tout coy se tient, n\u2019en p_ar_le mye,\n    Ce dist ly sage p_ro_verber,\n  \u2018Meulx valt taire que folp_ar_ler,\n  Ou soit d\u2019amy ou d\u2019adv_er_saire\u2019:\n  Car nuls doit autre trop priser;\n  Ain\u00e7ois plustost q\u2019om doit flater,\n  Du p_ar_ler om se doit retraire:\n  Et d\u2019autre p_ar_t il valt meulx taire,\n  Ou soit apert ou secretaire,\n  Qe p_ar_ envye ascun blamer:\n  Dont en ce cas qui voet bien faire,\n  Mesure en son parlant garder.\n    Mais ceste vertu en balance\n  Du flaterie et mesdisance\n  Son pois si ovel gardera,\n  Qe son amy pour bienvuillance\n  Du flaterie ja n\u2019avance,\n  Et d\u2019autre part ne blamera\n  Son anemy, quelq\u2019il serra,\n  Ainz vers chascun la circumstance\n  Du charit\u00e9 reservera;\n  La bon_n_e cause loera,\n  Et l\u2019autre met en oubliance.\n    Ce nous dist Tullius ly sage,\n  Q\u2019en trop priser est tant d\u2019out_ra_ge\n  Com_m_e est en trop blamer, ou plus.\n  Par trop priser je fai damage,\n  Qant le saint hom_m_e en son corage\n  Du ma losenge l\u2019ay de\u00e7uz,\n  Dont pert le fruit de ses v_er_tus:\n  Mais si je di l\u2019autry hontage,\n  Je fai mal a mes p_ro_pres us,\n  Qe l\u2019autry fame ay corrumpuz,\n  Mais il de s\u2019alme ad l\u2019avantage.\n    \u2018Autry pecch\u00e9,\u2019 ce dist l\u2019auctour,\n  \u2018Dampner ne dois, car c\u2019est folour:\n  Si tu prens reme_m_brance a toy,\n  Ou tu serras n\u2019en scies le jour,\n  Car chascun hom_m_e est frel du soy.\u2019\n  Et nepourqant sovent je voy,\n  Huy est abatuz au tournoy,\n  Qui l\u2019endemein ert le meillour,\n  Dont portera le pris; p_ar_ quoy\n  En charit\u00e9, ce semble a moy,\n  Chascuns doit autre dire hono_ur_.\n    Cil qui loenge tient au droit\n  Despit del autry false envye,\n  Ou desfamez au tort, n\u2019en doit\n  Doubter, car dieus qui t_re_stout voit\n  Par son p_ro_phete Sephonie\n  Ce dist: \u2018Ma gent, que voi laidie,\n  Despite, abjecte, ert recuillie\n  P_ar_ moy, qui leur en ferray droit;[336]\n  Si leur dourray de ma p_ar_tie\n  Loenge et no_u_n sanz departie,\n    Ly bons hieralds ce doit conter\n  Dont l\u2019autry pris puet avancer,\n  Et autrement il se doit taire:\n  Ensi la vertu de loer\n  L\u2019en doit au balsme resembler,\n  Que porte odour si debon_n_aire,\n  Dont la doul\u00e7o_ur_ devant dieu flaire.\n  De l\u2019autry vice ne sciet guaire,\n  S\u2019ascuns luy voldra demander;\n  Est de son droit le secretaire\n  Du Charit\u00e9 pour deviser.\n    Sicom_m_e d\u2019est\u00e9e p_ar_ les cliers jours\n  Aval les pretz, u sont les flours,\n  L\u2019\u00e9es vole et vait le mel cuillante,\n  Mais de nature les puours\n  Eschive, et quiert les bons odours\n  De l\u2019erbe que meulx est flairante,\n  Ensi Loenge bien parlante\n  N\u2019ascoulte point les mesdisours,\n  Essample prent de l\u2019\u00e9es volante,\n  Au riens s\u2019en vait considerante\n  Forsq\u2019as vertus et bon_n_es mours.\n    Sicom_m_e Solyns dist en sa geste,\n  La Panetere est une beste\n  Que porte si tresdoulce aleine,\n  Q\u2019espiece d\u2019ort ne flour agreste\n  Ne valt pour comp_ar_er a ceste:\n  Qe toute beste qui l\u2019asseine\n  Y court pour estre a luy p_ro_cheine,\n  Presdu spelunce u que s\u2019areste.\n  Ensi je di, la bouche humeine,\n  Si de loenge soit certeine,\n  Sur tout odour plus est honeste.\n    David le dist en p_ro_phecie,\n  Que la divine curtoisie\n  Est tant benigne et merciable,\n  S\u2019il du bon cuer loenge die\n  Au dieu, son dit ert acceptable.\n  O quelle vertu charitable,\n  Qe l\u2019om_m_e fait au dieu loable,\n  Et p_ro_sme au p_ro_sme en ceste vie\n  Chascuns vers autre est hono_ur_able:\n  C\u2019est une armure defensable\n  Encontre malparler d\u2019Envie.\n    =Ore dirra de la seconde file du Charit\u00e9, quelle ad no_u_n\n    Conjoye.=\n    Du Reso_u_n et du Charit\u00e9\n  Tout s\u2019esjo\u00fft de l\u2019autry joye,\n  Si ce soit par honestet\u00e9;\n  Car du toute prosperit\u00e9\n  Dont voit q_ue_ son voisin s\u2019esjoye,\n  Maisq_ue_ ce vient par bon_n_e voie,\n  Ensemble ove l\u2019autre se rejoye\n  Sans enviouse iniquit\u00e9:\n  Si sagement son cuer convoie,\n  Que ja d\u2019envye ne forsvoie,\n    Pour ce q\u2019ensi se conjo\u00fft\n  Des biens dont l\u2019autre s\u2019esjo\u00fft,\n  [Sidenote: =f. 73=]\n  Conjoye Reso_un_ l\u2019appella.\n  De ce vertu cil q\u2019est parfit\n  L\u2019onour et le com_m_un p_ro_ufit\n  Plusq_ue_ son p_ro_pre il amera:\n  Car charit\u00e9, dont plein esta,\n  Ne souffre qu\u2019il enviera\n  Ne son seignour ne son soubgit;\n  Ainz com_m_e pl_us_ l\u2019autry bien verra,\n  Molt ad deinz soy bon espirit.\n    Qui ceste vertu tient en cure\n  D\u2019envie ne puet avoir cure,\n  Qant voit un autre en sa p_re_sence\n  Qui pl_us_ de luy la gent honure;\n  Car del autry bone aventure\n  Jo\u00ffst sanz enviouse offense,\n  Si beaut\u00e9 soit, force ou science,\n  Dont son voisin voit au dessure,\n  Par ce qu\u2019il l\u2019autri bien compense,\n  Il ad g_ra_nt joye, qant il pense\n  Qe dieus tant don_n_e au creature.\n    En l\u2019evangile qant je lis\n  Com_m_ent la femme ert conjo\u00ffs,\n  Sa dragme qant avoit p_er_du\n  Et retrov\u00e9, lors m\u2019est avis\n  C\u2019estoit en n_ost_re essample mis\n  Ce dist auci le fils de dieu,\n  \u2018Qant peccheour vient a salu,\n  Trestous les saintz du p_ar_adis\n  Luy conjoyont\u2019: par ce vois tu\n  Tout s\u2019acordont a ce vertu\n  Les hom_m_es et les espiritz.\n    =Ore dirra de la tierce file de Charit\u00e9, quelle ad no_u_n\n    Compassio_u_n.=\n    Si com_m_e la vertu de Conjoye\n  De l\u2019autry joye se rejoye,\n  Tout ensement d\u2019autry dolour\n  Po_ur_ doel del autry plour lermoie,\n  Et d\u2019autri trist elle ad tristour:\n  Car ja son cuer n\u2019ert a sojour,\n  Tant com_m_e verra de nuyt ou jo_ur_,\n  Qe son voisin p_ar_ male voie\n  Du corps ou d\u2019alme est en destour,\n  Ain\u00e7ois com_m_e cil q\u2019est en l\u2019estour\n  Aide a muer les mals envoie.\n    Compassio_u_n ne s\u2019esjo\u00fft\n  Ain\u00e7ois se doelt de leur dolour,\n  Et ce qu\u2019il puet sans contredit\n  Les reconforte en fait et dit:\n  Au gent malade est visitour,\n  As fameilantz est viandour,\n  Et ceux q\u2019ont soif abeyve lour,\n  Si don_n_e au povre son habit,\n  Au prison_n_er est confortour,\n  Au pelerin est herbergour\n    Compassio_u_n la beneur\u00e9e,\n  Qant n\u2019ad du quoy en son degr\u00e9,\n  Dont puet don_n_er al indigent,\n  Alors du cuer et du pens\u00e9e\n  Suspire et plourt en charit\u00e9\n  Le mal d\u2019autry conjoyntement;\n  Et sur ce fait confortement\n  Par consail et monestement,\n  Q\u2019om doit souffrir adv_er_sit\u00e9\n  Q\u2019apres porra sanz finement\n  Avoir sa joye app_ar_aill\u00e9.\n    Om doit doloir bien tendreme_n_t,\n  Ou soit d\u2019estrange ou du pare_n_t;\n  De ce nous suismes essampl\u00e9\n  Du Roy David, q\u2019estoit dolent,\n  Qant om luy dist com_m_e faiteme_n_t\n  Dessur les montz de Gelbo\u00e9e\n  Gisoit ly Rois Sa\u00fcl tu\u00e9,\n  L\u2019un l\u2019ot ha\u00ff mortielement\n  Et l\u2019autre estoit son bienam\u00e9,\n  Mais par com_m_une charit\u00e9\n  Del une et l\u2019autre mort s\u2019offent.\n    Et d\u2019Absolon je lis auci,\n  Qant il du guerre s\u2019orguilly\n  Contre son piere, et en boscage\n  Fuiant par ses cheveux pendi,\n  U q_ue_ Joab le pourfendi\n  Des lances; mais qant le message\n  Com_m_e du fontaigne le rivage\n  Trestout des lermes se cov_er_y:\n  Ne pensoit point du g_ra_nt out_ra_ge\n  Q\u2019il ot souffert, ainz en corage\n  Se dolt sur le dolour d\u2019autry.\n    En une histoire auci je lis,\n  Qant Alisandre el temps jadis\n  Par guerre en Perse poursuoit\n  Et Daire, qui s\u2019estoit fu\u00efz\n  Po_ur_ soi garir, qant meinz quidoit,\n  Des ses privetz un le tuoit;\n  Dont, pour loer qu\u2019il esperoit\n  Du tiele enprise avoir conquis,\n  Vers Alisandre y vait toutdroit,\n  Et dist qu\u2019il son seigneur avoit\n  Moerdry pour estre ses amys.\n    Mais quidetz vous q\u2019il s\u2019esjo\u00ff,\n  No_u_n certes, ain\u00e7ois qant survient,\n  Et vist le corps q\u2019estoit moerdry,\n  Pour la compassio_u_n de luy\n  Tantost si tristes en devient[338]\n  Qe du plorer ne s\u2019en abstient,\n  Si fist au corps ce q\u2019app_ar_tient\n  De sepulture. Atant vous dy,\n  De cest essample qui sovient\n  Avoir compassion covient,\n    Solonc l\u2019istoire des Romeins\n  Un Senatour y ot la einz,\n  Q\u2019ot a no_u_n Paul, cil guerroia\n  Un noble Roy fort et halteins,\n  Si fuist p_ar_ luy cil Rois atteins,\n  Qe desconfit pris l\u2019amena:\n  Sa petitesse lors pensa\n  Paul de soy mesme, et compensa\n  L\u2019autry grandesse dont fuist pleinz,\n  Et du compassio_u_n qu\u2019il a\n  Dist q_ue_ fortune fuist vileins.\n    Combien q_ue_ Paul au volent\u00e9\n  Ust victoire et p_ro_sperit\u00e9,\n  Compassion ot nepourqant\n  Del autry grande adverset\u00e9,\n  Tout fuist q_ue_ l\u2019autre avoit est\u00e9\n  Long temps son mortiel adv_er_sant.\n  Ce faisoit Paul ly mescreant,\n  Dist que devons en unit\u00e9\n  Ove les plorans estre plorant:\n  Del un et l\u2019autre en essamplant[339]\n  Faisons le donq_ue_ en charit\u00e9.\n    Compassio_u_n del autry peine\n  D\u2019essample n_ost_re sire enseine\n  En Lazaron resuscitant,\n  Qant vist plorer la Magdaleine\n  Ove Martha sa sorour germeine.\n  Il en fremist du meintenant,[340]\n  Et d\u2019autri plo_ur_ fuist lermoiant,\n  Et d\u2019autry doel sa dolour meine.\n  O qui s\u2019en vait considerant,[341]\n  Trop ert d\u2019envye forsvoiant\n  Qui cest essample ne remeine.\n    =Ore dirra de la quarte file du Charit\u00e9, quele ad no_u_n\n    Support, contre le vice de Supplantac_i_o_u_n.=\n    Encore a parler plus avant,[342]\n  Du Charit\u00e9 la quarte enfant\n  Celle est du grace bien guarnie\n  Encontre Envye et son supplant;\n  La bon_n_e gent de son a\u00ffe.\n  P_ar_ tout u voit q_ue_ dame Envie\n  A supplanter se fait partie,\n  Tantost Support se mette avant,\n  Succourt son p_ro_sme et justefie,\n  Q\u2019il ne deschiece en vilainye,\n  Q\u2019estoit en honour p_ar_devant.\n    L\u2019apostre dist que charit\u00e9\n  Doit a soy mesmes com_m_encer.\n  Pour ce Support en son degr\u00e9\n  Vers dieu prim_er_ement son gr\u00e9\n  Fait pour soi mesmes supporter:\n  Sur charit\u00e9 se fait planter,\n  Siq_ue_ d\u2019envye supplanter\n  Ly deables n\u2019av_er_a poest\u00e9\n  De son corage le penser;\n  Par quoy porroit desavancer\n    Et puis env_er_s le siecle aucy\n  Support p_ar_ tout se fait garny,\n  Qe quoiq_ue_ nuls en parlera,[344]\n  Ses faitz serront tesmoign de luy,\n  Qe du bont\u00e9 sont repleny,\n  Dont mesmes se supportera:\n  Et oultre ce tant com_m_e porra\n  A chascun autre il aidera;\n  Car pour le p_ro_ufit del autry\n  [Sidenote: =f. 74=]\n  Ses p_ro_pres biens menusera;\n  Si redrescer le puet ensi.\n    Ly pilers sustient la meso_u_n,\n  Et l\u2019oss la char soy enviro_u_n,\n  Et l\u2019om_m_e sage en son endroit\n  De son savoir, de sa reso_u_n,\n  Supporte la condic_i_o_u_n\n  Des autres qu\u2019il no_u_nsages voit:\n  Par tout u puet, com_m_e faire doit,\n  Defent lo_ur_ tort, sustient lo_ur_ droit;\n  Ou main, dont il supponez soit:\n  Du charit\u00e9 bien se pourvoit\n  Q\u2019ensi respont a sa le\u00e7o_u_n.\n    Ne tient la vertu de Support\n  Cil qui le vice et le mal port\n  De son voisin aide et supporte;\n  Ain\u00e7ois cil fait a dieu grant tort,\n  Q\u2019ascunement sustient atort\n  Car quiq_ue_ les malvois conforte,\n  Dont la malice soit plus forte,[345]\n  N\u2019ad pas du vertu le confort,\n  Dont par Support loer reporte;\n  Ainz falt q\u2019om bon_n_e gent desporte,\n  Car du mal nage malvois port.\n    Om doit supporter bon_n_e gent\n  Q\u2019au tort portont accusement,\n  Siq_ue_ lo_ur_ corps n\u2019en soit en peine;[346]\n  Om doit bien charitousement\n  Redrescer, siq_ue_ l\u2019alme seine\n  En soit: car cil q\u2019ensi se meine,[347]\n  Du droit Support tient en demeine\n  La vertu, dont loer reprent\n  Du charit\u00e9 plus sovereine;[348]\n  Car qui q\u2019ensi le corps destreine,\n  Al alme fait supportement.\n    Seneques dist auci, du cuer,\n  Sicom_m_e du corps, om doit curer\n  Par un douls oignement p_ri_mer,\n  Et c\u2019est p_ar_ beal amonester,\n  Dont puist amender son amy\n  Qant male tecche voit en luy;\n  Et puis, s\u2019il ne s\u2019amende ensi,\n  Lors doit om poindre et arguer;\n  Mais au final, qu\u2019il soit guary,\n  Falt emplastrer le mal p_ar_my\n    Qui la vertu voldra comp_re_ndre\n  Du vray Support, puet bien ap_re_ndre\n  De ce q_ue_ dieus nous supporta,\n  Qant il voloit son fils descendre\n  Pour supporter et pour defendre\n  Adam, qui ly malfi\u00e9s pie\u00e7a\n  Avoit ruez; et pour cela\n  La mort souffrist et rechata\n  De son support l\u2019umaine gendre:\n  Jusq\u2019en abisme il s\u2019avala,\n  En halt le ciel pour no_us_ ascendre.\n    =Ore dirra de la quinte file de Charit\u00e9, quelle ad no_u_n Bonne\n    Entenc_i_o_u_n, contre le vice de Faulx semblant.=\n    La quinte file p_ar_ droit no_u_n\n  L\u2019en nom_m_e Bonne Entencio_u_n,\n  Que naist du Charit\u00e9 parfite;\n  Quelle en nulle condicio_u_n\n  Du fraude ou circumvencio_u_n\n  Par fals semblant jam_m_ais endite\n  Parole de sa bouche dite;\n  Ce dont il pense et autre no_u_n:\n  N\u2019ad pas la face d\u2019ypocrite,\n  En quelle la falsine habite,\n  Dont il de\u00e7oit son compaigno_u_n.\n    De ceste vertu le semblant\n  Qu\u2019il te ferra n\u2019est dissemblant\n  A son penser, ainz son entente\n  A sa p_ar_ole est resemblant;\n  Dont vait les graces assemblant\n  Ne vait pas p_ar_ la male sente\n  Au tiel amy cil qui s\u2019assente;\n  Mais je m\u2019en vois dessassentant\n  A Fals semblant, qui me p_re_sente\n  Tous biens al oill, et puis j\u2019en sente[349]\n  Tous mals, q\u2019il me vait p_re_sentant.\n    Au dist du sage je m\u2019affiere,\n  Qui dist, \u2018Meulx valt q_ue_ cil te fiere\n  Qui deinz son cuer le bien te pense,\n  Qui par losenge et false chere\n  Tient deinz son cuer musc\u00e9 l\u2019offense\u2019:\n  Siq\u2019 ains q_ue_ tu porras defense\n  Avoir, t\u2019en fait sa violence,\n  Dont ton estat met a derere;[350]\n  Mais l\u2019autre, combien q\u2019il te tence,\n  Toutdis gart en sa conscience\n  Du charit\u00e9 l\u2019entente chere.\n    Je truis escript en la clergie,\n  \u2018L\u2019entente, quoy q\u2019om face ou die,\n  Car, quoy q\u2019om fait en ceste vie,\n  Nuls puet soy mesmes fu\u00efr mie\n  Deinz son entente cordial;\n  Ou soit ce bon ou soit ce mal\n  L\u2019en doit bien savoir au final\n  Ce que l\u2019entente signefie:\n  Dont bon_n_e entente especial\n  Doit bien porter le coron_n_al\n    Le bon entente en son penser\n  Est bon, et qant vient au parler\n  Meillo_ur_, et puis qant vient a faire\n  Tresmeulx, siq\u2019 au droit deviser\n  Les deux fins et le my plener\n  Sont sanz defalte po_ur_ dieu plaire:\n  C\u2019est le tresfin electuaire,\n  Que Charit\u00e9 l\u2019ipotecaire\n  Ad fait po_ur_ tous les mals curer,\n  Envie, quelle en son mesfaire\n  Fait tous les biens en mal to_ur_ner.\n    Mais bon entente en sa baillie\n  Est semblable a la bon_n_e lye,\n  Qe le vessell ove tout le vin,\n  Et l\u2019un ove l\u2019autre en sa p_ar_tie,\n  D\u2019odour et seine beverie\n  Fait garder savourable et fin:\n  Car qant l\u2019entente a chascun fin\n  Les faitz suiont du bon_n_e vie;\n  Dont om est en l\u2019amour divin\n  Si charitous et si cristin,\n  Qu\u2019il est suspris de nulle envie.\n    =Ore dirra la descripcio_u_n de la vertu de Charit\u00e9 par\n    especial.=\n    O Charit\u00e9 du bo_u_nt\u00e9 pleine,\n  Sur toutes autrez sov_er_eine,\n  L\u2019apostre te fait tesmoigner\n  Qe tu es celle quelle meine\n  La voie au ciel, u com_m_e demeine\n  Tu es cil bon hospiteller,\n  Par qui se volt dieus herberger\n  El ventre d\u2019une vierge humeine:\n  Nuls te porroit au plain loer;\n  Tu es du ciel le droit princer,\n  Et Roys de la vertu mondeine.\n    Les philosophres du viel temps\n  Sur tout mettoiont cuer et sens\n  Pour enquerir la verit\u00e9,\n  Les queux de tous les biens p_re_sens\n  Les uns du grant felicit\u00e9\n  Delit du corps ont plus lo\u00e9e,\n  Les uns richesce ont renom_m_\u00e9,\n  Les uns en firont argumentz[353]\n  Q\u2019oneste vie en son degr\u00e9\n  Sur tous est la plus beneur\u00e9;[354]\n  Ensi dist chascun ses talentz.\n    Mais Paul, l\u2019apostre dieu loyal,\n  Q\u2019estoit au tierce ciel raviz,\n  Desprovoit leur judicial,\n  Moustrant par argument final\n  Qe sur tout bien doit porter pris\n  La Charit\u00e9 p_ar_ droit devis:\n  C\u2019est celle q\u2019ad deinz soy compris\n  Toutes vertus en general,\n  Dont vif et mort hom_m_e est cheriz;\n  Car toutes gens luy sont amis,\n    Du Charit\u00e9 pour deviser,\n  En trois pointz hom la doit loer:\n  C\u2019est de doul\u00e7our prim_er_ement;\n  Car soulement pour dieu amer\n  Ne puet adv_er_sit\u00e9 grever\n  D\u2019ascune peine q\u2019est p_re_sent:\n  Du verit\u00e9 secondement\n  Hom la doit faire lo\u00ebment,\n  Car en tresfine loyalt\u00e9\n  Siq\u2019env_er_s dieu n\u2019env_er_s la gent\n  A nul jour ferra falset\u00e9:\n    Du tierce pris que l\u2019en luy don_n_e\n  Digne est a porter la coron_n_e;\n  Car si trespreciouse esta\n  De la vertu que luy fuison_n_e,\n  [Sidenote: =f. 75=]\n  Q\u2019achater puet en sa p_er_son_n_e\n  Son dieu et tous les biens q\u2019il a.\n  O quel marchant, q\u2019ensi ferra!\n  Du covoitise point ne son_n_e,\n  Ainz de vertu q\u2019au dieu plerra\n  Du fin amour, et pour cela\n  Dieus soi et tous ses biens redon_n_e.\n    O Charit\u00e9 la dieu amye,\n  Com_m_e p_er_es sage en marchandie!\n  Des toutez p_ar_tz tu p_re_ns le gaign;\n  Meulx valt don_n_er la soule mie,\n  Maisq_ue_ ce vient de ta p_ar_tie,\n  Et plus re\u00e7oit loer certain\n  Qui p_ar_ toi june un jour soulain,\n  Q\u2019uns autres, sanz ta compaignie\n  S\u2019il volt juner un quarantain;\n  Car tu ne fais ascun bargain\n  Dont ton loer ne multeplie.\n    Du Charit\u00e9 que l\u2019alme avance\n  Si l\u2019en voet faire resemblance,\n  Hom la puet dire et resembler\n  Q\u2019elle est le droit pois ou balance,\n  Dont saint Michieus fait balancer,\n  Qe riens y puet contrepriser;[355]\n  Ce fait les almes surmonter,\n  Siq_ue_ le deable ove s\u2019alliance\n  Est desconfit del agarder,\n  Qant n\u2019ad du quoy dont puet grev_er_\n  Par contrepois a l\u2019amontance.\n    Du Charit\u00e9 ce dist Fulgence\n  Q\u2019elle est la source et la fonteine,\n  Du quelle trestout bien com_m_ence\n  A gov_er_ner la conscience\n  Et vertuer la vie humeine:\n  Si est la voie bon_n_e et seine,\n  Par quelle qui d\u2019aler s\u2019asseine\n  Ne puet errer du necligence,\n  Ainz jusq\u2019au joye sov_er_eine\n  Par vertu du bon ov_er_eigne\n    Ambroise dist que Charit\u00e9\n  Comp_re_nt en soy tout le secr\u00e9\n  Et le misteire d\u2019escripture,\n  Qe sainte eglise ad conferm\u00e9,\n  Dont n_ost_re foy est approv\u00e9e:\n  Restor de n_ost_re forsfaiture,\n  C\u2019est Charit\u00e9 la belle et pure,\n  Quelle ad deinz soy de sa nature\n  Des trestous biens la p_ro_pret\u00e9;\n  Toute autre vertu est obscure\n  Qant n\u2019est de celle eslumin\u00e9e.\n    Gregoire ce nous vait disant,\n  \u2018Trois portes sont au ciel menant,\n  Dont foy est la prim_er_e porte,\n  Que meine droit en oriant;\n  Car par la foy primer s\u2019espant\n  Lumere que le cuer conforte:\n  Et la secunde au north resorte,\n  Bauldour au pecch\u00e9 repentant\n  Du vray p_ar_do_u_n, et si l\u2019enhorte,\n  Par quoy s\u2019avise l\u2019alme morte\n  Et quiert le droit chemin avant:\n    \u2018La tierce porte est la plus certe,\n  Q\u2019env_er_s mydy se tient overte;\n  Car au mydy plus haltement[356]\n  Le solail monte toute aperte,\n  Et de son halt sur la deserte\n  C\u2019est Charit\u00e9 q\u2019ensi resplent\n  Du fin amour dont elle esp_re_nt\n  En dieu, vers qui tout se conv_er_te\n  Et vers ses proesmes ensement:\n  Cil q\u2019au ce porte huchant attent,\n  Entrer y doit par droit decerte.\u2019\n    La Cedre endroit de sa nature\n  Sur toutes arbres d\u2019estature\n  Est la plus halte au droite lyne,[358]\n  D\u2019encoste qui jam_m_ais endure\n  Corrupcio_u_n de la vermine;\n  Car ly douls fuil et la racine\n  Flairont de vertu si tresfine,\n  Qe riens forsq_ue_ la chose pure\n  Ne maint du pres: ensi diffine\n  Ly clercs q_ue_ Charit\u00e9 tolt fine\n  Des noz pecch\u00e9s la vile ordure.\n    O Charit\u00e9, dieus te benye!\n  Des filles que tu fais avoir,\n  La compassante tricherie\n  Des falses files dame Envie\n  Destruire fais de ton pooir,\n  Qe ja ne porront decevoir\n  Celluy que tu voes recevoir\n  A demorrer en ta baillie:\n  Car q\u2019en toy maint doit bien savoir\n  Q\u2019il maint en dieu sanz removoir,\n    =Ore dirra de les cink files de Pacience, des quelles la\n    p_ri_m_er_e ad no_u_n Modeste, contre le vice de Malencolie.=\n    D\u2019une autre dame vuil desc_ri_re,\n  Qe des vertus tient un empire,\n  Si est appell\u00e9 Pacience;\n  Celle ad cink filles pour voir dire,\n  Les quelles sanz pointure d\u2019ire\n  Les almes gardont sanz offense:\n  Car ja leur cuer irrous ne pense,\n  Ne ja leur langue en ire tence\n  Par malpenser ne p_ar_ mesdire,\n  Po_ur_ faire au corps ascun defense,\n  Dont l\u2019alme en son estat enpire.\n    De cestes filles la primere\n  Par vertu de sa bon_n_e mere\n  En ire ja ne se tempeste,\n  Ainz est vers tous amye chiere\n  Sanz malencoliouse chere.\n  La damoiselle ad no_u_n Modeste,\n  Q\u2019est en ses ditz et faitz hon_n_este:\n  A coroucer n\u2019est pas legiere,\n  Ainz au buffet q_ue_ l\u2019en luy preste\n  En l\u2019une jowe, l\u2019autre preste\n  Purtent, au fin q_ue_ l\u2019en luy fere.\n    Selonc la dieu parole expresse,\n  Q\u2019om list en l\u2019evangile au messe,\n  Iceste vertu se contient:\n  Du columb porte la simplesce,\n  Qe jam_m_ais d\u2019ire la destresce\n  Le cuer de luy, ainz s\u2019en abstient;\n  Car Pacience la retient,\n  Quelle est sa mere et sa maistresse,\n  Siq\u2019au tout temps qant l\u2019ire vient,\n  Bien luy remembre et luy sovient\n  Q\u2019ire est en soy sicom_m_e deablesce.\n    Modeste auci n\u2019est pas souleine,\n  Ainz ad toutdis sa chambreleine,\n  Q\u2019om nom_m_e Bon_n_e compaignie,\n  Ainz tendrement v_er_s tous se peine\n  De faire honour et curtoisie;\n  Et s\u2019il avient q\u2019ascuns luy die\n  Parole dont elle est laidie,\n  Respont de si tresmole aleine,\n  Qe toute ire et malencolie\n  De l\u2019autre qui la contralie\n  Ferra plus souple q_ue_ la leine.[359]\n    Bien est Modeste vertuouse,\n  Vers chascun hom_m_e en son degr\u00e9:\n  Par celle estoit la gloriouse\n  Athenes jadys graciouse,\n  Du bon_n_e escole eslumin\u00e9e;\n  Car par ce s\u2019estoit esprov\u00e9\n  Ly philosophre et accept\u00e9,\n  Qui plus sanz malencoliouse\n  Parole, a luy qui tari\u00e9\n  L\u2019avoit, gardant la sobret\u00e9\n    Le saint apostre en son escrit,\n  Qu\u2019il as p_ro_fess de son habit\n  Manda, disoit qu\u2019ils tielement\n  Soient modestez d\u2019espirit,\n  Qu\u2019il soit conu, dont plus p_ar_fit\n  En puissont estre l\u2019autre gent[360]\n  De leur tresbon essamplement;\n  Car dieus y vient p_ro_cheinement\n  A chascun hom_m_e q\u2019ensi vit.\n  Qe nous vivons modestement\n  Malgr\u00e9 dame Ire et son despit.\n    =Ore dirra de la seconde file de Pacience, quele ad no_u_n\n    Debonairet\u00e9, contre le vice de Ten\u00e7o_u_n.=\n    La soer q\u2019ap_re_s vient secundaire\n  Trop est curtoise et debon_n_aire,\n  Si ad no_u_n Debon_n_airet\u00e9;\n  Q\u2019encontre Ten\u00e7o_u_n se fait taire;\n  Car ja parole de mal aire\n  Parmy sa bouche n\u2019ert parl\u00e9,\n  Ainz est taisante et avis\u00e9\n  N\u2019est qui la puet irrouse faire:\n  Dont m\u2019est avis en mon degr\u00e9,\n  [Sidenote: =f. 76=]\n  Cil q\u2019est au tiele mari\u00e9\n  Par reso_u_n ne se doit displaire.\n    Bien vit en ease la maisnye,\n  U dame Debon_n_aire guye\n  L\u2019ostell, car lors aucunement\n  N\u2019iert deinz les murs ten\u00e7o_u_n o\u00efe,\n  Ain\u00e7ois par sens et curtoisie\n  Prie et com_m_ande ensemblement;\n  Et s\u2019il y falt chastiement,\n  Sanz ire ensi se tient garnie,\n  Qe point al oultrage se p_re_nt,\n  Et si ne laisse nequedent\n  Qe solonc droit ne justefie.\n    Saint Augustin ce nous diffine,\n  \u2018Meulx valt,\u2019 ce dist, \u2018q\u2019om se decline\n  Et fuie la ten\u00e7on par soy,\n  En la maniere femeline\n  Respondre et veintre le tournoy.\u2019\n  Meulx valt q_ue_ tout l\u2019argent du Roy\n  Garder la langue sanz desroy;\n  Car danz Catons de sa doctrine\n  Dist, qant om voit reso_u_n po_ur_ quoy,\n  Qui se sciet taire plus en coy\n  Plus est p_ro_chein au loy divine.\n    C\u2019est un p_ro_v_er_be de la gent,\n  Plus valt\u2019: et certes c\u2019est au droit,\n  Car souffrir debon_n_airement\n  Fait l\u2019om_m_e ascendre molt sovent\n  En halt estat de son endroit,\n  Qui sanz souffrance hono_ur_ perdroit:\n  Pour ce sens et reso_u_n serroit\n  Avoir souffrance tielement;\n  Car si nuls garde enprenderoit\n  Du bien et mal, sovent verroit\n    De l\u2019evangile en essamplaire\n  Avons com_m_ent au debon_n_aire\n  Dieus la terre en <la> fin don_n_a,[361]\n  Et puis au povre en son doaire\n  Don_n_a le ciel. He, deputaire!\n  Dame Ire u se pourvoiera,\n  En quel lieu se herbergera,\n  Qant terre la refusera,\n  Et d\u2019autre p_ar_t ne porra gaire\n  Q\u2019enfern la p_re_igne, et pour cela\n  Remembre toy de cest affaire.\n    =Ore dirra de la tierce file de Pacience, quelle ad no_u_n\n    Dileccio_u_n, contre le vice de Hange.=\n    Encontre Hange la p_er_verse\n  Dame Pacience la converse\n  Ad une fille de beal age,\n  La quelle deinz bon cuer conv_er_se;\n  Du quoy malice ou chose adv_er_se\n  Ne laist entrer en son corage,\n  Ainz tient du fin amour l\u2019estage:\n  D\u2019ascun corous jam_m_ais la p_er_ce.\n  Molt est benigne celle ymage,\n  Car a nul hom_m_e quiert dam_m_age\n  Plus q_ue_ l\u2019enfant qui gist en berce.[362]\n    A son primer original\n  Reso_u_n par no_u_n especial\n  Iceste file fist nom_m_er\n  Dileccio_u_n, q\u2019espirital\n  En ceste vie bien pour mal\n  Car son amour tout au primer\n  Vers dieu, q\u2019om doit sur tout amer,\n  P_er_est si ferme et cordial,\n  Qe creature en nul mestier\n  Ne puet ha\u00efr, qant le penser\n  Luy vient de dieu celestial.\n    Saint Augustin fait deviser\n  Qe trois man_er_es sont d\u2019amer;\n  Dont le primer no_us_ est dessus,\n  Et l\u2019autre presde nous estier\n  Chascune jour veons al huss,\n  Ce sont no p_ro_esme; et oultre plus\n  Du tiers amour sumes tenus\n  Nous mesmes en amour garder,\n  Que corps et alme en ait salutz:[363]\n  Cil q\u2019ad ces trois bien retenuz\n  De droit amour se puet vanter.\n    Saint Augustin ly g_ra_nt docto_ur_\n  Dist a soy mesmes, \u2018Grant erro_ur_\n  Si je mon dieu, mon creato_ur_,\n  Sur tout le terrien honour\n  N\u2019amasse; car a ce que soie\n  Et vive, qant je nient estoie,\n  Une alme me don_n_a, q\u2019est moye,\n  Qe chascun membre en sa vigo_ur_\n  Sustient et mes cink sens emploie,\n  Des queux je sente, ascoulte et voie,\n    \u2018Et q_ue_ je vive ordeinement,\n  Si m\u2019ad don_n_\u00e9 dieus ensement\n  Savoir de l\u2019alme reson_n_able,\n  Siq_ue_ par ce le bien m\u2019aprent;\n  Car qant nature en soi mesp_re_nt,\n  Tantost reso_u_n la tient coupable:\n  Mais autre chose meulx vailable\n  M\u2019ad dieus don_n_\u00e9, q\u2019est merciable,\n  C\u2019est le bien vivre a son talent;\n  Puis me fait vivre p_er_durable\n  En joye p_er_durablement.\u2019\n    Ore ay je dit com_m_ent au fin\n  L\u2019en doit tenir l\u2019amour divin,\n  Et puis falt regarder avant\n  Com_m_e l\u2019autre amour soit bon et fin,\n  Le quel devons a no voisin;\n  Sicom_m_e l\u2019apostre vait disant,\n  Qui dist q_ue_ tout ly bien vivant\n  N\u2019ont q\u2019un soul chief, dont sont tena_n_t,                       13580\n  C\u2019est Crist, dont sont nom_m_\u00e9 cristin,\n  Et sont com_m_e membre app_ar_tiena_n_t\n  Au chief, dont reso_u_n le com_m_ant\n  Qe d\u2019un amour soient enclin.\n    Si com_m_e l\u2019un membre s\u2019associe\n  A l\u2019autre, et fait tout son a\u00efe,\n  Ensi nous devons a toute hure\n  Sanz ire et sanz malencolie\n  Porter amour et compaignie\n  Chascun vers autre en sa mesure.\n  Qe qant l\u2019un membre en avent_ur_e\n  Se hurte a l\u2019autre en sa p_ar_tie,\n  Et fait p_ar_ cas ascun lesure,\n  Pour ce cil qui le mal endure\n  Sur l\u2019autre se revenge mye.\n    Ensi com_m_e membre bien assis\n  Nous devons entramer toutdis,\n  Voir, sicom_m_e dieus le com_m_andoit,\n  Car soulement qui ses amys\n  Tient en amour, n\u2019ad pas au droit\n  Dileccio_u_n, ainz qui re\u00e7oit\n  L\u2019amour d\u2019autry amer le doit,\n  Car par reso_u_n l\u2019ad deserviz:\n  Ensi ly pupplican fesoit,\n  Mais dieus en gr\u00e9 pas ne re\u00e7oit\n  L\u2019amour q\u2019ensi se fist jadys.\n    Plus q_ue_ moy mesme en mon recoy\n  Mon dieu, et puis mon p_ro_esme auci\n  Semblablement atant com_m_e moy;\n  Mais Charit\u00e9 comprent en soy\n  Qe m\u2019alme tendray plus cheri[365]\n  Que je ne fray le corps d\u2019autri:\n  Car pour salver trestout p_ar_my\n  Le siecle ne freindray ma loy,\n  Dont pecch\u00e9 face encontre luy\n  Qui m\u2019ad fo_ur_m\u00e9; car tout ensy\n    Dileccio_u_n n\u2019ad pas sotie\n  Du fol amour, ainz le desfie,\n  Et d\u2019autre part auci ne tient\n  Son consail ne sa compaignie\n  Ove ceaux qui meinont fole vie:\n  Du tiele gent ainz s\u2019en abstient,\n  Et nepourqant bien ly sovient\n  Du Charit\u00e9, p_ar_ quoy luy vient\n  Compassio_u_n de leur folie;\n  Com_m_une as tous les bons devient,\n  Et as malvois, com_m_e luy covient,\n    En six pointz tu te dois garder\n  De com_m_uner et consailler:\n  Guar toy de l\u2019om_m_e q\u2019est no_u_nsage;\n  Com_m_e plus te fras ove luy p_ar_ler,\n  Tant meinz le porras doctriner;\n  Et d\u2019autre p_ar_t en nul estage\n  Au derisour ne te parage,\n  Qui voelt tiel hom_m_e acompaigner;\n  N\u2019a luy q\u2019ad langue trop volage\n  Jam_m_ais descov_er_e ton corage\n  Du chose que tu voels celer:\n    Et d\u2019autre p_ar_t ne t\u2019associe\n  A l\u2019om_m_e q\u2019ad malencolie;\n  L\u2019essample en puiss avoir du fu,\n  Qui plus le leigne y multeplie,\n  Tant plus la flam_m_e s\u2019esparplie;\n  Com_m_e plus l\u2019en parle hono_ur_ ou pru,\n  [Sidenote: =f. 77=]\n  Tant en devient plus irascu,[366]\n  Fuietz pour ce sa compaignie:\n  N\u2019al yv_er_e ne descov_er_e tu\n  Ton consail, ce t\u2019ad defendu\n  Ly sage en son essamplerie.\n    Fols est qui se fait consailler\n  Ove celluy qui consail celer\n  Ne sciet: pour ce ly sages dist\n  Al yv_er_e; car bon essampler\n  Abiga\u00efl de ce nous fist,\n  Qant a Nabal ne descov_er_ist\n  Son consail, qant yv_er_es le vist,\n  De ce q\u2019elle ot fait p_re_senter\n  Viande, q\u2019au desert tramist\n  Au Roy David, q\u2019en gre le prist,\n  Dont puis luy rendoit son loer.\n    Que dist Senec ore ascultez:\n  \u2018Q\u2019est ce,\u2019 dist il, \u2018que vous querretz\n  Ce que tu mesmes ne celetz?\n  Dit q\u2019une fois s\u2019est avolez\n  Ja nuls le porra reclamer.\u2019\n  Alphonse dist, \u2018Tu dois garder\n  Ton consail com_m_e ton prison_n_er\n  Clos deinz le cuer bien enserrez;\n  Car s\u2019il te puet hors eschaper,\n  Il te ferra tieux mals happer\n    Dileccio_u_n com_m_unement\n  Tous ayme, et pour ce nequedent\n  Ove l\u2019orguillo_us_ point ne s\u2019aqueinte;\n  Car Salomon ce nous defent,\n  Disant pour n_ost_re essamplement,\n  \u2018Cil qui pois touche en av_er_a teinte[367]\n  La main d\u2019ordure, et tiele atteinte\n  Luy falt souffrir cil q\u2019ad enpeinte\n  Sa cause ove l\u2019orguillouse gent\u2019:\n  Car qant aignel quiert son aquei_n_te\n  S\u2019il au final ne se repent.\n    Mais l\u2019en doit bien avoir cheri\n  Bon_n_e ameist\u00e9, car tout ensi\n  Nous dist Senec ly bon Romein,\n  Q\u2019assetz meulx valt po_ur_ son amy\n  Morir que pour son anemy\n  Vivre; car cil n\u2019ad le cuer sein\n  Q\u2019est en discort de son p_ro_chein,\n  Ainz en languist chascun demein,[368]\n  Qe meulx valsist morir au plein\n  En Charit\u00e9, q\u2019estre longtein\n  D\u2019amour que dieus ad establi.\n    Amour est de sa duet\u00e9\n  Ly droit portiers du Charit\u00e9,\n  Qui laist entrer de son office\n  Reso_u_n, Mesure et Loyalt\u00e9,\n  Et com_m_e la dame d\u2019Equit\u00e9\n  Qui meyne Peas en son service,\n  Et com_m_e l\u2019enfant ove sa norrice\n  Cil duy se sont entrebeis\u00e9:\n  Siq_ue_ d\u2019Amour le benefice\n  Du guerre exteignt toute malice\n  Et nous fait vivre en unit\u00e9.\n    Ly sage en son escript diffine\n  Qe l\u2019orr et l\u2019argent q_ue_ l\u2019en fine\n  Riens valt en comparacio_u_n\n  Car bons amys d\u2019amer ne fine,\n  Ainz fait continuacio_u_n.\n  Pour ce, qant as p_ro_bacio_u_n\n  D\u2019un tiel, sanz hesitacio_u_n\n  Met ton estat en sa covine\n  Sanz ire et sanz elacio_u_n;\n  Car il ad sa relacio_u_n\n  Sicom_m_e la chose q\u2019est divine.\n    Amy q\u2019est de tiele amist\u00e9,\n  Tout mon amour je luy p_re_sente.\n  Ambroise dist en son decr\u00e9:\n  \u2018Mon bon amy est l\u2019autre je\u2019;\n  Car ma p_er_son_n_e il represente,\n  Et combien q_ue_ le temps to_ur_mente,\n  Ou gele ou negge ou pluit ou vente,\n  Ou fait chalour desmesur\u00e9,\n  Mon bo_u_n amy ne se destente,\n  Ainz tient vers moy son bon ente_n_te,\n    Mais en un p_ro_phetizement\n  Je lis que vendront une gent\n  Qe tout serront soi soi amant:\n  La cause pour quoy doublement\n  Dist \u2018soy,\u2019 vous dirray brieveme_n_t:\n  Car double amour no_us_ est devant,\n  Au dieu l\u2019un est app_ar_tenant,\n  L\u2019autre au voisin; et nepourqant\n  Ne l\u2019un ne l\u2019autre au temps p_re_sent\n  Est uns q\u2019au droit le vait garda_n_t;\n  C\u2019est pour soy mesmes p_ro_preme_n_t.\n    Prim_er_ement s\u2019om_m_e ayme dieu,\n  En ce quiert il son p_ro_pre pru,\n  Car bien sciet dieus luy poet aider,\n  Don_n_er honour, don_n_er salu,\n  Si puet auci de sa vertu\n  Tout bien retraire et esloigner;\n  Pour ce voet il son dieu amer,\n  Les biens dont dieus l\u2019ad revestu,\n  C\u2019est corps et alme, en son poer\n  Qe dieus du nient volait fo_ur_mer,\n  Par quoy d\u2019amer hom_m_e est tenu.\n    Et po_ur_ garder le siecle en bas,\n  Di voir si tu me troveras\n  Bon_n_e ameist\u00e9 du franche atour.\n  Pour verit\u00e9 dire en ce cas,\n  Je di, si tu richesce n\u2019as,\n  Par quoy tu es de moy maio_ur_,\n  Et q_ue_ je voie chascun jour\n  Qe tu bienfaire a moy porras,\n  Tu as failly de mon amour;\n  Mais si je sente ton socour,\n  Mener me puiss u tu voldras.\n    Mais puisq_ue_ j\u2019ayme a mon p_ro_fit,\n  Ce n\u2019est reso_u_n q\u2019amour soit dit,\n  Du covoitise ainz est la vente,\n  Tout ay pour moy l\u2019amo_ur_ confit,\n  Non pour l\u2019autry, car si n\u2019avente\n  Mon prou d\u2019amer, ne me consente;\n  Siq_ue_ le p_ro_ufit que je sente\n  Est cause dont mon espirit\n  Tantsoulement d\u2019amer s\u2019assente;\n  Mais au jour d\u2019uy p_ar_ celle sente[369]\n  S\u2019en vont trestous, grant et petit.[370]\n    Dieus a saint Piere demandoit\n  Et cil respont, \u2018Certes, beal sire,\n  Tu scies bien q_ue_ je t\u2019ayme au droit.\u2019\n  O qui vit ore, en tiel endroit\n  Q\u2019au dieu, qui tous noz cuers remire,\n  Porroit ensi respondre et dire\n  Sanz ce que dieus l\u2019en volt desdire?\n  Je croy certain q_ue_ nuls y soit:\n  Car ce savons, deinz n_ost_re empire\n  Amour de jour en jour s\u2019enpire,\n    Ne say ce q\u2019en apres vendra,[371]\n  Mais qui l\u2019escript bien entendra,\n  Sicom_m_e l\u2019apostre nous enhorte,\n  Et n\u2019ayme, alors dur cuer av_er_a:\n  Car il nous dist tresbien cela,\n  Qe l\u2019alme en ceste vie est morte\n  La quelle amour en soy ne porte;\n  Non pas l\u2019amour dont l\u2019en apporte\n  P_ro_fit du siecle, ainz ce serra\n  Dont l\u2019alme en dieu se reconforte\n  Sicom_m_e je vous ay dit pie\u00e7a.\n    =Ore dirra de la quarte file de Pacience, q\u2019ad no_u_n Concorde,\n    contre Contek.=\n    Du Pacience naist apres\n  La quarte file, et est du p_re_s\n  Norrie, ensi com_m_e meulx covient,\n  Dedeinz les chambres dame Pes;\n  Si tient en compaignie ades\n  Amour, p_ar_ quoy jam_m_ais avient\n  Contek en place u q\u2019elle vient.\n  Concorde, plaine des bienfetz;\n  As gentz q\u2019ovesq_ue_ soy retient\n  D\u2019estrif ne d\u2019ire ne p_ar_tient\n  Porter les charges ne les fes.\n    C\u2019est la vertu dont les cit\u00e9s\n  Sont en leur point au droit gardez;\n  C\u2019est la vertu, com_m_e truis escrit,\n  Par qui poy croist en chose assez,\n  Et sanz qui sont desbaratez\n  C\u2019est la vertu p_ar_ quoy l\u2019en rit\n  En corps et alme a grant delit;\n  C\u2019est la vertu dont sont semez\n  Les champs dont chascun hom_m_e vit;\n  C\u2019est la vertu dont vient p_ro_ufit\n  Sanz nul damage en tous degr\u00e9s:\n    C\u2019est la vertu que fait la lance\n  Tourner en sye, et malvuillance\n  En bon amour, et la ravine\n  En bien com_m_un, siq\u2019abondance\n  [Sidenote: =f. 78=]\n  Envoit, et hoste la famine.\n  Nient pl_us_ que l\u2019arbre sanz racine,\n  Ou que sanz herbe medicine,\n  Sont en nature de vaillance,\n  Nient pl_us_ valt hom_m_e en sa covine,\n  S\u2019il voet tenir la loy divine,\n  Qant n\u2019ad Concorde en s\u2019alliance.\n    Concorde ad une sue amye,\n  Au pes garder en son degr\u00e9;\n  Dont dist David en p_ro_phecie:\n  \u2018O com_m_e joyouse compaignie\n  Et bon_n_e, quant frat_er_nit\u00e9\n  Cohabitont en unit\u00e9\u2019:\n  Car mesmes dieus lo_ur_ est priv\u00e9,\n  Et com_m_e lo_ur_ frere s\u2019associe.\n  Molt est Concorde benur\u00e9,\n  Q\u2019est compaigne a la deit\u00e9,\n  Et don_n_e pes en ceste vie.\n    Mais uns g_ra_ntz clercs q\u2019ot no_u_n Fulgence\n  Qe soubz le cercle de la lune,\n  Queu p_ar_t q\u2019a sercher l\u2019en com_m_ence,[372]\n  Pour mettre y toute diligence,\n  N\u2019est pleine pes n\u2019a un n\u2019a une.\n  En l\u2019eir primer n\u2019est pes ascune,\n  Car deble y sont queux dieus y pune\n  Qui tout sont plain de g_ra_nt offense,\n  Si no_us_ font guerre en lo_ur_ rancune;\n  Dont pour sercher la pes com_m_une\n    La pes en terre est forsbanie\n  Par gent toutplein de felon_n_ie,\n  Qui vuillont pes ne tant ne qant:\n  En mer auci pes est faillie,\n  Car la tempeste y vente et crie,\n  Dont maint peril est app_ar_ant:\n  Enfern sanz pes vait languissant,\n  De ceaux q\u2019ont men\u00e9 male vie:\n  Lors falt a sercher plus avant[373]\n  Dessur la lune en contemplant,[374]\n  Car p_ar_dessoubz la pes n\u2019est mie.\n    Ensi la file de Concorde\n  Ces ditz et autres bien recorde,\n  Au fin que p_ar_ son recorder\n  Paisible envers son dieu s\u2019acorde;\n  Siq_ue_ dame Ire de sa corde\n  Car ja ne puet om recorder\n  Concorde en ire descorder\n  A son voisin, ainz qui descorde,\n  L\u2019amour quiert elle et l\u2019acorder,\n  Pour tous ensemble concorder\n  En pes et en misericorde.\n    =Ore dirra de la q_ui_nte file de Pacie_n_ce, quelle ad no_u_n\n    Pit\u00e9s, co_n_tre Homicide.=\n    La quinte file paciente\n  Molt p_er_est tendre en son entente\n  Vers tous; mais elle est au cont_ra_ire,\n  Dont ad a no_u_n par droit descente\n  Pit\u00e9s la doulce et debon_n_aire;\n  La quelle en trestout son affaire\n  Retient Mercy com_m_e secretaire,\n  Que ja n\u2019av_er_a la main extente\n  D\u2019espeie a la vengance traire,\n  Et s\u2019autres voit en ce mesfaire\n  Dedeins son cuer trop se desmente.\n    Molt plus y ad div_er_set\u00e9\n  Qe n\u2019est p_ar_entre fu ardant\n  Et l\u2019eaue de la mer sal\u00e9;\n  Car com_m_e le fu q\u2019est enbrac\u00e9\n  Del eaue s\u2019en vait estreignant,\n  Ensi Pit\u00e9s fait le guarant\n  Contre Homicide, et du tirant\n  Conv_er_te en doul\u00e7our la fiert\u00e9.\n  U q_ue_ Pit\u00e9s serra regnant,\n  Le regne en vait establissant;[375]\n    De Rome Constantin pie\u00e7a\n  Nous dist, q_ue_ cil se p_ro_vera\n  Seigneur de tous, qui p_ar_ vertu\n  Serf du Pit\u00e9 se moustrera:\n  Et Tullius nous dist cela,\n  Qe cil q\u2019est du Pit\u00e9 vencu\n  Doit du victoire avoir escu\n  Perpetuel p_ar_devant dieu.\n  Saint Jake dist, cil qui ferra\n  Serra qant vient en autre lieu,\n  U qu\u2019il pit\u00e9 ne trouvera.\n    La vertu dont vous ay chant\u00e9\n  N\u2019ad pas le cuer d\u2019ire enchant\u00e9\n  Pour tuer hom_m_e en juggeme_n_t,\n  Si ce ne soit par equit\u00e9,\n  Dont soit destruite iniquit\u00e9\n  De laro_u_n et de male gent\n  Pour le com_m_un p_ro_fitement;\n  Toutdis retient sa charit\u00e9:\n  \u2018Tuetz,\u2019 ce dist, et nequedent\n  S\u2019en dolt que l\u2019autre duement\n  Ad deservi d\u2019estre tu\u00e9.\n    Ensi Pit\u00e9 no_u_npas moerdrice\n  Souffre a tuer solonc justice,\n  Mais ja p_ar_ tant est meinz vailable;\n  Car pour nulle ire que l\u2019entice,\n  Ou de rancour ou de malice,\n  Ainz est de son droit con_n_estable\n  D\u2019Amour, pour faire pes estable.\n  L\u2019apostre dist, q\u2019en son office\n  Pit\u00e9s a tout est p_ro_ufitable:\n  Est la vertu plus defensable[376]\n  De crualt\u00e9 contre le vice.\n    Pit\u00e9s est le treacle droit\n  Que tout garist en son endroit\n  Le cuer de venimouse enflure,\n  Du viel rancour, dont Ire boit:\n  Ain\u00e7ois trestoute mesprisure\n  Que l\u2019en l\u2019ad fait par demesure,\n  Po_ur_ la mercy, dont elle est pure,\n  Met en oubly, q_ue_ plus n\u2019en voit:\n  Car vengance a la creature\n  Quelle est semblable a sa nature,\n  Pour tout le monde ne querroit.\n    =Ore dirra la descripcio_u_n de la vertu de Pacience p_ar_\n    especial.=\n    He, debon_n_aire Pacience,\n  Des files, q\u2019ay dessus nom_m_\u00e9!\n  Pour faire a toy la rev_er_ence\n  Du naturele experience\n  Ly philosophre t\u2019ad lo\u00e9,\n  Disant que tu du p_ro_pret\u00e9\n  As la vengance ap_ro_pri\u00e9\n  Deinz ta paisible conscience,\n  Par soule debon_n_airet\u00e9\n  A veintre toute adv_er_set\u00e9\n    Ly martir, qui p_ar_ grief destour\n  Du paine avoient maint estour,\n  N\u2019en furont venqu nequedent;\n  Ainz toute peine exteriour\n  Par Pacience interiour\n  Venquiront bien et noblement.\n  Du Job avons l\u2019essamplement,\n  Qant il ot p_er_du plainement\n  Saunt\u00e9 du corps et tout honour\n  Estoit, dont venquist le to_ur_ment\n  Ensemble avoec le to_ur_mentour.\n    Du Pacience en faitz et ditz\n  Molt furont ly martir jadis\n  Expert, car le cruel martire\n  De leur bon gr\u00e9 no_u_npas envis\n  Souffriront, si q\u2019a leur avis\n  Rendiront grace a n_ost_re sire,\n  Qu\u2019il a tieu fait les volt eslire.\n  Auci, qui pour leur espiritz\n  Garder firont lour corps despire,\n  Dont puis gaigneront cel empire\n  Q\u2019est plain des joyes infinitz.\n    Gregoire dist que p_ar_ souffrir\n  Les mals qui pourront avenir\n  Du siecle, qui tous mals envoie,\n  Hom se puet faire droit martir\n  Sanz le martire de morir:\n  Je me martire d\u2019autre voie\n  Du Pacience simple et coie,\n  Du quelle ades me fais garnir,\n  Issint q_ue_ nullement me ploie\n  D\u2019adv_er_sit\u00e9, qant se desploie,\n  Et les meschiefs me fait sentir.\n    Ce dist David, q_ue_ dieus est pres\n  As tous ceaux q\u2019ont le cuer oppres\n  Du tribulacio_u_n mondeine:\n  Q\u2019il puist toutdiz sanz nul reles\n  De tribulacio_u_n la peine\n  Avoir yci par tiel enseigne,\n  Qe l\u2019ameist\u00e9 luy soit p_ro_cheine\n  De dieu et sa divine pes:\n  Car qant dieus est en la deinzeine,\n  Du toute anguisse q\u2019est foreine\n  Ne puet chaloir n\u2019avant n\u2019apres.\n    Si nous faisons la dieu aprise,\n  [Sidenote: =f. 79=]\n  Par nous n\u2019ert la vengance prise;\n  Car dieus ce dist, com_m_e vo_us_ dirray,\n  Et la vengance soient mise\n  En son agard, et il du vray\n  Le vengera; dont bien le say\n  Fols est qui se met a l\u2019essay\n  De soy venger p_ar_ autre guise:\n  Qant dieu mon champion aray,\n  Ne falt q_ue_ je m\u2019en melleray,\n    L\u2019apostre en son escript diffine\n  Et dist, com_m_e feu q\u2019attempre et fine\n  Metall, si q\u2019om le puet forger,\n  Ensi l\u2019adversit\u00e9 terrine\n  Attempre et forge la covine\n  De Pacience en son mestier:\n  Car la fortune d\u2019adverser\n  Fait l\u2019om_m_e sage exp_er_menter\n  Selonc la droite medicine;\n  Nul autre rien puet t_er_miner,\n  Lors Pacience le t_er_mine.\n    Ce voit om, ainz q_ue_ la chalice\n  Soit digne a si tressaint office,\n  Ou q_ue_ la coupe d\u2019orr ensi\n  Soit mise au table d\u2019emperice,\n  Leur falt souffrir dure justice\n  Du feu, dont sont purg\u00e9 p_ar_my,\n  Et des marteals maint cop auci;\n  Lors ont honour de leur service:\n  Du Pacience ensi vous dy,\n  Ain\u00e7ois q\u2019elle ait tout acomply,\n  Soffrir ly faldra mainte anguisse.[377]\n    Ly mestres q\u2019ad chien afait\u00e9\n  Ja ne luy fra tant deshait\u00e9,\n  Qant il l\u2019avra plus fort batu,[378]\n  Qe tost apres de son bon gr\u00e9\n  Ne salt sus et en son degr\u00e9\n  En signe qu\u2019il n\u2019est irascu:\n  Ensi sanz gleyve et sanz escu\n  Fait l\u2019om_m_e qui s\u2019est esprov\u00e9\n  De Pacience la vertu;\n  Car il ne voet que defendu\n  Soit par corous ou reveng\u00e9.\n    Piscon y ad, ce dist un sage,\n  Quelle en nature ad tiele usage,\n  Qant le to_ur_ment verra plus grant,[379]\n  Plustost se baigne enmy le rage\n  Et s\u2019esjo\u00fft plus q_ue_ devant.[381]\n  Je dy du Pacience atant,\n  Qant pl_us_ le siecle est adv_er_sant,\n  Et sa fortune plus volage,\n  Pl_us_ tendrement en vait loant[382]\n  Son dieu, et plus se met avant\n  Au tout souffrir de bon corage.\n    O Pacience, com_m_e toy prise\n  Disant q_ue_ toute autre vertu\n  Que tu n\u2019as en ta garde prise,\n  N\u2019est sufficant d\u2019ascune enprise,\n  Plus q\u2019une fem_m_e q\u2019ad perdu\n  Son baro_u_n: car bien le scies tu,\n  N\u2019ad pas le corps au droit vestu,\n  Q\u2019ad double cote sanz chemise;\n  Ne cil est pas au droit po_ur_veu,\n  Q\u2019ad Mill des autrez retenu,\n    =Ore dirra de les cynk files de la vertu de P_ro_uesce,\n    des quelles la primere ad no_u_n Vigile, contre le vice de\n    Sompnolence.=\n    Encontre Accide lasse et lente\n  Reso_u_n, a qui travail talente,\n  S\u2019est a Prouesce mari\u00e9e,\n  Q\u2019est une dame bon_n_e et gente\n  Et corps et alme bien regente;\n  Si ad cynk files engendr\u00e9e,\n  Dont la primere est appell\u00e9e\n  Vigile sainte et benur\u00e9e,\n  Que p_ar_ nature et p_ar_ descente\n  Car long dormir au matin\u00e9\n  Ne puet amer en son entente.\n    Vigile plus dormir ne quiert,\n  Mais tant com_m_e reso_u_n le requiert,\n  Dont soit nature sustenue,\n  Escharcement, que trop n\u2019y ert;\n  Et largement, com_m_e meulx affiert,\n  D\u2019esveiller l\u2019alme s\u2019esvertue:\n  Pour ce, qant Sompnolence englue\n  Les oels du cuer, et si les fiert,\n  Que vuille ou no_u_n le corps remue,\n  Plus q_ue_ falco_u_n, qant de sa mue\n  S\u2019en ist et puis sa proie adquiert.\n    Vigile est celle chambreleine\n  Q\u2019esveille le pastour souleine\n  Pour les ouailles saulf garder:\n  Vigile porte auci l\u2019enseigne\n  Des champio_u_ns queux dieus enseigne,\n  Combatre; et ce scievont primer\n  Cano_u_n et moigne reguler,\n  Si fait ly frere et la noneine,\n  Si font ly autre seculer,\n  Chascun endroit de son mestier\n  A labourer Vigile meine.\n    A l\u2019omme qui s\u2019est endormi\n  La loy civile dist ensi,\n  Com_m_ent, s\u2019il ait ou droit ou tort,\n  Ain\u00e7ois socourront a celluy\n  Qui veille: et tout ytiel enhort\n  Nous fist Cato_u_n, siq\u2019au plus fort[383]\n  Veillons; car il dist et recort,\n  Q\u2019en tiel les vices sont norry,\n  Qui trop de sa coustume dort:\n  Q\u2019il est au siecle ensi com_m_e mort,\n  Car tout bien sont en luy failly.\n    Mais la vigile p_ro_prement\n  Qant om l\u2019enp_re_nt et bien maintient;\n  Car n_ost_re sire tielement\n  Par s\u2019evangile, qui ne ment,\n  Le p_ro_mettoit, bien me sovient,\n  Et dist, qant il ensi avient,\n  Qe luy seigneur p_ar_ cas y vient,\n  Et son serf trove bonement\n  Veillant, pour benur\u00e9 le tient,\n  Dont sur tout ce q\u2019a luy p_ar_tient\n    As ses desciples com_m_andoit\n  Dieus, qant endormiz les trovoit,\n  \u2018Veilletz,\u2019 ce dist, \u2018que point n\u2019entretz\n  En temptement de fol endroit:\n  Car l\u2019espirit,\u2019 ce lo_ur_ disoit,\n  \u2018Est prest as toutes malvoist\u00e9s,\n  Et la char frele des tous l\u00e9es\u2019:\n  Pour ce leur dist, \u2018Veilletz, oretz,\u2019\n  Pour l\u2019alme garder en son droit;\n  U ly gardeins s\u2019est esveillez\n  Pour garder ce que faire doit.\n    Le castell serra bien secur,\n  U que Vigile p_ar_dessur\n  Les murs vait serchant enviro_u_n:\n  Quelq_ue_ le temps soit, trouble ou pur,\n  N\u2019y laist entrer ne mol ne dur\n  Que puist grever a la maiso_u_n.\n  Car qant malfi\u00e9 sicom_m_e laro_u_n\n  Entrer voldroit tout en oscur,\n  Vigile esveille de rando_u_n\n  Ses soers, que vienont a bando_u_n\n  Pour faire le defense au mur.\n    En l\u2019\u00e9vangile est dit auci\n  Q\u2019om veille, car nuls sciet de fy\n  Qant n_ost_re sire y ert venant,\n  Ou soit ce soir ou nuyt demy\n  Ou coc chantant: et tant vo_us_ dy\n  Les houres dont vous vois p_ar_lant\n  Dont nuls en terre est droit sachant\n  En quelle il doit p_ar_tir d\u2019icy.\n  Pour ce bon est veiller atant,\n  Q\u2019au temps qant dieus no_us_ vient clama_n_t\n  Veillant puissons respondre a luy.\n    =Ore dirra de la seconde file de P_ro_uesce, quelle ad no_u_n\n    Magnanimit\u00e9, contre le vice de Peresce.=\n    Encontre celle de Peresce\n  Naist une file de P_ro_uesce,\n  Quelle ad no_u_n Magnanimit\u00e9;\n  De labour et de hardiesce,\n  Sanz point de pusillamit\u00e9;\n  Car jam_m_ais pour p_ro_sperit\u00e9\n  De la mondeine vanit\u00e9\n  Ne surjo\u00fft de sa leesce,\n  Ne pour ascune adversit\u00e9\n  Ne se contriste en son degr\u00e9,\n  Du quoy sa conscience blesce.\n    Senec reconte en son escrit,\n  Molt est de halte vassellage;\n  Car trop luy semble estre petit\n  Le siecle, dont son appetit\n  Ne moet a ce ne son corage;\n  [Sidenote: =f. 80=]\n  Ain\u00e7ois com_m_e cil q\u2019est prus et sage\n  Du ciel quiert le grant heritage,\n  U tout ly bien sont infinit;\n  Pour ce labourt et l\u2019avantage\n  En p_re_nt, siq\u2019en chescun estage[384]\n    L\u2019estoille en halt le firmame_n_t\n  Petite semble al oil du gent,\n  Pour ce q\u2019om ne la voit de pres;\n  Et tout ensi semblablement\n  Fait cil qui vertuousement\n  Se voet tenir, car cil ades\n  Du siecle esloigne tous les fes;\n  Car il n\u2019en quiert veoir jam_m_es[385]\n  Le vein honour p_ro_cheinement,\n  Ain\u00e7ois labourt po_ur_ autre encres\n  Puet vivre p_er_durablement.\n    Quant voit du siecle la richesce,\n  La veine gloire et la noblesce,\n  Pour ce q_ue_ poy du temps n\u2019endure\n  Tout ce luy semble petitesce;\n  Et puis regarde a la grandesce\n  Du ciel, u la richesce est pure,\n  Si laist le siecle a no_u_nchalure,\n  Ensi pensant son corps adresce\n  De labourer a sa mesure,\n  Dont les g_ra_ns biens qui sont dessure\n  Porra conquerre sanz Peresce.\n    Iceste file ad sa compaigne,\n  Q\u2019en tous les oev_er_es l\u2019acompaine,\n  Magnificence est appell\u00e9e,\n  Tant sont ce deux de vertu plaine,\n  N\u2019est riens q\u2019encontre lo_ur_ remaine\n  Que par labour n\u2019est conquest\u00e9e:\n  Dont ceste Magnanimit\u00e9\n  Com_m_encer n\u2019ose l\u2019ov_er_aigne;\n  Et qant la chose est com_m_enc\u00e9e,\n  Ja n\u2019ert si forte hon_n_estet\u00e9\n  Qe l\u2019autre a son droit fin ne maine.\n    Encore une autre damoiselle,\n  Q\u2019est vertuouse, bon_n_e et belle,\n  Leur vient toutdis en compaignie,\n  Qui des vertus la peno_u_ncelle\n  Doit porter par chivallerie;\n  U point n\u2019y ad du couardie,\n  Mais sanz Peresce et sanz Envie\n  La tendre char, q\u2019est fole et frele,\n  Fait labourer en ceste vie;\n  Siq_ue_ du corps la pensantie\n  Ne tolt al alme sa querelle.\n    Celle est auci la chambreleine\n  Qui deinz bon cuer toute souleine\n  Des trois armures q\u2019elle meine,\n  Q\u2019unqes Artus ne Charlemeine\n  A nul temps furont meulx armez:\n  Car mesmes dieus les ad forgiez,\n  Dont sont tant fortz et adurez,\n  Qe cil qui porte leur enseigne\n  Pour nul travail ert alassez,\n  Ne cils ne serront ja quassez\n  De la Peresce q\u2019est mondeine.\n  Fait l\u2019om_m_e enprendre chose dure,\n  Et la seconde a poursu\u00efr\n  La chose en quele ad mis sa cure,\n  La tierce q\u2019est de vertu pure\n  Don_n_e esp_er_ance sans faillir\n  De la busoigne bien finir;\n  Dont qant Peresce a son venir\n  Par ses folies luy court sure,\n  L\u2019autre se fait contretenir\n  Et la met a desconfiture.\n    Itiele adversit\u00e9 n\u2019est une\n  Q\u2019avenir puet dessoubz la lune,\n  Dont Seurt\u00e9s s\u2019espoentera,\n  Ce dist Senec; car la fortune\n  Ne tolt al hom_m_e chose ascune,\n  Si ce ne soit q\u2019a luy don_n_a;\n  Mais les vertus que p_ro_dhom_m_e a\n  Car ce n\u2019est pas de sa com_m_une:\n  Dont, quiq_ue_ vertuous esta,\n  Fortune point ne doubtera,\n  Qant ses vertus ne tolt ne pune.\n    Ly cuers de Magnanimit\u00e9\n  Est resemblable au d\u00e9e quarr\u00e9;\n  Car quelle part soit descheable,\n  Ovel se tient amont dresc\u00e9:\n  Et ensi l\u2019autre en son degr\u00e9,\n  Luy soit adv_er_se ou amiable,\n  Ovelement toutdis s\u2019estable\n  Deinz soy; siq_ue_ l\u2019adv_er_set\u00e9\n  Ne la p_ro_sperit\u00e9 changable\n  Le porront faire descordable\n  Au riens q\u2019est de sa duet\u00e9.\n    =Ore dirra de la tierce file de P_ro_uesce, quelle ad no_u_n\n    Constance, contre le vice de Lachet\u00e9.=\n    Prouesce q_ue_ les cuers avance,\n  Sa tierce file ad no_u_n Consta_n_ce,\n  Q\u2019encontre Lachet\u00e9 guerroie:\n  Dont Lachet\u00e9 fait tariance,\n  Iceste fille p_ar_emploie;\n  Car nuyt et jo_ur_ toutdiz se ploie\n  Au bien de l\u2019alme, et tout apploie\n  Le corps a ce; siq_ue_ plaisance\n  Ne fait au char, ain\u00e7ois la voie\n  De labour tient, dont nuls envoie\n  La puet hoster p_ar_ fole errance.\n    Pl_us_ est Constance en son degr\u00e9\n  Qe n\u2019est du tour le fondement,\n  Sur ferme roche q\u2019est fond\u00e9e,\n  Et plus que l\u2019arbre enracin\u00e9\n  En terre bien p_ar_fondement:\n  Car jam_m_ais pour tempestement,\n  Q\u2019avenir puet ascunement\n  Du siecle, serra destourn\u00e9\n  De vivre vertuousement;\n  Ain\u00e7ois jusques au finement\n    C\u2019est la vertu que sanz retrait\n  P_ar_my les deux fortunes vait,\n  Sicome Senec no_us_ fait estrure,\n  Si plainement q\u2019en dit ne fait\n  Ja deinz son cuer ne se desfait,\n  Ou po_ur_ la mole ou po_ur_ la dure;\n  C\u2019est la vertu quelle aventure\n  Ne puet mettre a desconfiture;\n  C\u2019est la vertu de qui parfait\n  Qant fait y fuist la forsfaiture,\n  Dont Lucifer avoit forsfait.\n    Qui sa main met a la charue\n  Et son regard arere rue,\n  Cil n\u2019est pas apt au ciel venir:\n  Pour ce Constance en sa venue\n  Persev_er_ance ad retenue\n  Deinz son hostel a luy servir,\n  Le regne dieu pour deservir;\n  Dont chascun membre s\u2019esv_er_tue,\n  A com_m_encer et acomplir\n  Le dieu labour sans allentir,\n  Dont corps et alme ait son ayue.\n    L\u2019apostre dist, \u2018Tous sont currour\u2019;\n  Mais ceste soule au chief du tour\n  Loer devant les autres gaigne:\n  Toutes vertus sont combatour,\n  Mais ceste au fin est venqueour,\n  Toutes s\u2019en vont a l\u2019ov_er_aigne,[386]\n  Mais ceste ensi com_m_e sov_er_aigne\n  Trestout le gaign de lo_ur_ labour\n  Re\u00e7oit au fin de la semaigne:\n  Car tout est celle vertu vaine\n  Q\u2019a ceste ne fait son retour.\n    Toute autre vertu se desvoie,\n  Si ceste au point ne la convoie;\n  Toute autre vertu gist oppresse,\n  Ne puet venir aucune voie\n  A dieu qui ceste ne professe,\n  C\u2019est des vertus la guideresse,\n  C\u2019est des vertus la droite hostesse,\n  La quelle porte a sa courroie\n  Trestous les cliefs, siq\u2019au distresce\n  Celle est au soir herbergeresce,\n  Sans qui nuls puet entrer en joye.\n    Sans ceste vertu tout avant\n  Le ciel p_ro_mettre ne don_n_er;\n  Mais l\u2019evangile est tesmoignant,\n  Qe cil q\u2019est droit p_er_sev_er_ant\n  Salfs ert et doit enheriter\n  Le ciel; siq_ue_ p_er_severer\n  Pour merite acquere et loer\n  A chascun fin meulx est vaillant:\n  Pour ce se doit om aviser,\n  Qant voet bon oev_er_e com_m_encer,\n    =Ore dirra de la quarte file de P_ro_uesce, la quelle ad no_u_n\n    Sollicitude, qui est contraire au vice de Oedivesce.=\n  [Sidenote: =f. 81=]\n    La quarte file de Prouesce\n  Solicitude hiet Oedivesce,\n  Car celle n\u2019ert jam_m_ais oedive:\n  Ou du penseie bien impresse,\n  Ou du parole bien expresse,\n  Ou du bien faire elle ert active;\n  Toutdis labourt, toutdis estrive,\n  Et quiert le bien dont l\u2019alme vive,\n  Et dont le corps en sa destresce\n  Ne l\u2019un ne l\u2019autre point ne prive\n  Par trop pov_er_te ou trop richesce.\n    Thobie a dieu devoutement\n  Pria molt reson_n_ablement,\n  Qe du richesce l\u2019abondance\n  Ne du poverte le tourment\n  Ne luy dorroit, ainz soulement\n  Sa necessaire sustienance:\n  Car par si mesur\u00e9e balance\n  L\u2019alme en son point ne desavance,\n  Ensemble quiert lour po_ur_voiance,\n  Ne plus ne meinz mais sufficance\n  Pour faire a dieu ce q\u2019il appent.\n    Mais sur trestout je truis escrit\n  Q\u2019au main oiseuse soit desdit\n  Le pain, q_ue_ point n\u2019en mangera:\n  Auci qant dieus ot entredit\n  Au primer hom_m_e et contredit\n  Q\u2019au labourer en terre irra\n  Et en suour pourchacera\n  Le pain, dont chascun hom_m_e vit:\n  Dont m\u2019est avis, cil qui serra\n  Solicitous molt luy valdra,\n  Car corps et alme en ont p_ro_ufit.[387]\n    A chascun hom_m_e droiturer\n  Les labours de ses mains mang_er_\n  David en son psalter enhorte:\n  Qe dieus tous biens fait envoier,\n  Mais p_ar_ les corns le boef n\u2019apporte:\n  Helie, qui se desconforte,\n  Combien q_ue_ l\u2019angel le conforte\n  Disant qu\u2019il devoit pain gouster,\n  Ove ce nientmeinz labo_ur_ reporte\n  De la journeie longe et forte\n  Que dieus luy fist depuis aler.\n    Pour ce nous disoit en ses vers\n  Qe joyntement dieus et labour\n  Nous apportont les biens divers:\n  Car sanz labour, soiez tout certz,\n  Ne puet om faire ascun bon tour,\n  N\u2019a siecle n\u2019a son creatour:\n  Noz mains nous serront labouro_ur_,\n  Car pour ce sont al corps adhers,\n  Q\u2019ils devont faire au corps socour;\n  Et noz cuers serront nuyt et jour\n    D\u2019umeine vie qui sovient\n  Sciet bien q\u2019au labourer covient\n  Le fieble corps pour sustenir;\n  Et l\u2019alme ne vit pas du nient,\n  Grant peine et labour y p_ar_tient,\n  Q\u2019en son droit point la voet cherir.\n  Pour ce le corps a maintenir\n  Ascuns s\u2019en vont les champs tenir,\n  De qui labour le pain nous vient;\n  Pour faire tout le dieu plesir,\n  Dont l\u2019alme en bon estat devient.\n    Ove ceste vertu dieus dispense,\n  La quelle paie la despense\n  Al alme et corps, sicom_m_e doit faire.\n  C\u2019est la vertu que p_ro_vidence\n  Retient, si prent bon_n_e evidence\n  De la formie en son affaire;\n  Quar qant le jour d\u2019est\u00e9e s\u2019esclaire,\n  Lors fait sa pourvoiance attraire,                               14480\n  Dont puis, qant froid d\u2019yver com_m_e_n_ce,\n  A sa cuillette en saulf repaire,\n  Et vit par ese en son doaire;\n  Mais l\u2019om_m_e oedif de ce ne pense.\n    Mais qui par covoiter d\u2019avoir\n  Solicitude voet avoir,\n  N\u2019est pas honeste tiele enprise;\n  Car q\u2019ensi fait son estovoir,\n  Il fait la vertu removoir\n  Mais qui le prent p_ar_ bon_n_e guise,\n  Solicitude a chascun lise\n  Du providence a recevoir\n  Ce dont puet vivre en sa f_ra_nchise;\n  Car si ma chose me souffise,\n  De tant porrai le meulx valoir.\n    Je lis q\u2019en terre n_ost_re sire\n  Pour ses despenses a voir dire\n  Ot soufficance de monoie;\n  Ne la richesce tout despire,\n  Ain\u00e7ois tenoit la meene voie:\n  Pour ce bon est q\u2019om se po_ur_voie;\n  Car si dieu tous les biens envoie,\n  Et volt en terre ensi confire\n  Sa pourvoiance, lors serroie\n  Trop a blamer si ne querroie\n  Ce qui me doit p_ar_ droit souffire.\n    De les apostres qui lirra,\n  Combien q\u2019ils p_ro_pret\u00e9 n\u2019avoiont,\n  Poverte nulle les greva;\n  Ain\u00e7ois des biens q\u2019om leur don_n_a\n  Au sufficance ils habondoiont:\n  Mais pain oiseus point ne ma_n_goiont,\n  Car ou labour des mains fesoiont,\n  Ou sicom_m_e dieus leur com_m_anda\n  Precher la droite foy aloiont;\n  Siq\u2019en tous lieus u q\u2019ils venoiont\n    Joseph par la vertu divine\n  Trois a_u_ns devant vist la famine,\n  Dont maint paiis puis fuist grev\u00e9;\n  Mais il, ain\u00e7ois que la ruine\n  En vint, de nuyt et jour ne fine,[388]\n  Par g_ra_nt labour tanq_ue_ amass\u00e9\n  Avoit des bledz, dont la contr\u00e9e\n  D\u2019Egipte en la necessit\u00e9\n  Fuist salve soubz sa discipline,\n  Sa p_ro_vidence en fuist lo\u00e9,[389]\n  Par quoy troveront medicine.\n    A luy q\u2019est droit solicitous,\n  Covient q\u2019il soit laborious\n  En deux pointz: le prim_er_ serra\n  Labour du cuer bien gracious,\n  Sovent contrit et dolerous\n  De ses pecch\u00e9s; et puis cela\n  Autre labour luy coviendra,\n  Ce q\u2019est po_ur_ l\u2019omme busoignous\n  No_u_n soul pour soy, ainz il le fra\n  Pour son voisin ce qu\u2019il porra,\n  Car tiel labour est vertuous.\n    Solicitude la guarnie\n  Primer labourt, si quiert et prie[390]\n  Le regne dieu celestiel,\n  Au fin q_ue_ s\u2019alme en soit guarie;[391]\n  Car ce nous dist le fils Marie,\n  \u2018Primer,\u2019 ce dist, \u2018queretz le ciel,\n  Car lors tout bien q\u2019est temporiel\n  Du quelq_ue_ chose multeplie\u2019:\n  Dont semble a moy q\u2019espiritiel,\n  Sibien com_m_e labour corporiel,\n  Est p_ro_ufitable a ceste vie.\n    Qui bien Solicitude meine,\n  La vie active en soy demeine,\n  Sicom_m_e fesoit de sa partie\n  Qant n_ost_re sire en char humeine\n  Mangoit deinz leur hostellerie;\n  La Magdaleine as pi\u00e9s Messie\n  S\u2019assist, et Marthe au compaignie\n  Par g_ra_nt labour toute souleine\n  Servoit: Martha nous signefie\n  La necessaire active vie,\n  Et l\u2019autre contempler enseine.[392]\n    Ambroise, qui s\u2019en vait tretant,\n  Si dist plus halte et honourable[393]\n  Est celle vie en contemplant;[394]\n  Mais vie active nepourqant\n  Est au com_m_un plus p_ro_ufitable,\n  Pour vie humeine et plus vaillable.[395]\n  A ce tout furont concordable\n  Ly philosophre cy devant,\n  Q\u2019elle est as tous si busoignable,\n  Qe sanz luy gaire n\u2019est durable\n    Isidre dist, \u2018Cil q\u2019au primer\n  Se fait en vie active entrer\n  Pour le p_ro_ufit com_m_un enp_re_ndre,\n  Par celle active bien mener\n  En l\u2019autre, q\u2019est de contempler,\n  Du plus legier puet condescendre;[396]\n  Mais l\u2019om_m_e oedif est a rep_re_ndre,\n  Qui nul bien sciet, ne voet ap_re_ndre\n  De labour faire en nul mestier:\n  Pour ce bon est en quelq_ue_ gendre\n  [Sidenote: =f. 82=]\n  P_ro_ufit de l\u2019alme et corps entier.\u2019\n    =Ore dirra de la quinte file de P_ro_uesce, la quelle ad no_u_n\n    Science, contre le vice de Necligence.=\n    Encontre fole Necligence\n  La quinte file ad no_u_n Science:\n  Celle est de l\u2019alme droit Priour,\n  Q\u2019el cloistre de sa Conscience\n  Le cuer du fine intelligence\n  Et le voloir sanz nul errour\n  Defent et guart p_ar_ nuyt et jour.\n  Que tout remeine en sa p_re_sence;\n  Du temps pass\u00e9 est recordour,\n  Et le p_re_sent voit tout entour,\n  Et le futur pourvoit et pense.\n    Science poise la parole,\n  Ain\u00e7ois q_ue_ de la bouche vole,\n  S\u2019il soit a laisser ou a dire;\n  Car ja ne parle du frivole.\n  Molt est apris du bon_n_e escole\n  Bien dist, bien pense et bien desire,\n  Bien sciet, bien fait, bien se remire,\n  Du fine reso_u_n se rigole,\n  Fole ignorance fait despire,\n  Bien sciet la meene voie eslire\n  P_ar_entre dure chose et mole.\n    Science que depar dieu vient\n  Mesure en sa science tient,\n  Q\u2019ensi l\u2019apostre nous aprent,\n  De plus savoir q_ue_ luy covient,\n  Mais q_ue_ l\u2019en sache sobrement.[397]\n  Saint Bernards le dist ensement,\n  Et si nous donne essamplement\n  De l\u2019estomac, qui trop se ghient,\n  Qant om le paist trop plainement;\n  N\u2019en puet avoir nourricement,\n  Ainz maladie luy survient.\n    Coment porroit en sa mesure\n  Savoir le sen du creatour?\n  N\u2019est pas reso_u_n, n\u2019est pas droiture,\n  Qe ly mortieux y mettont cure;\n  Car ce n\u2019app_ar_tient pas a lour,\n  Ainz ferme foy et fin amour\n  Ce doit om bien avoir tout jour\n  A dieu luy toutpuissant dessure;\n  Car autrement tout sont folour\n  Les argumentz au desputour,\n    Qant le fils dieu, qui tout savoit,\n  A ses disciples recontoit\n  Par queux signals, p_ar_ quelle guise\n  Le jour de juggement vendroit,\n  Ils luy demandont la endroit\n  Le certain temps de la Juise;\n  Mais il leur dist que tiele assise\n  En son poair dieus ot assise,\n  Par quoy ne leur app_ar_tienoit\n  Dont m\u2019est avis, fole est l\u2019aprise\n  De plus savoir q_ue_ l\u2019en ne doit.\n    De saint Bernard ce truis escrit:\n  \u2018Ascuns y sont qui pour delit\n  L\u2019art du science ont conquest\u00e9;\n  Mais qant om l\u2019ad p_ar_ si mal plit,\n  Lors n\u2019est ce pas vertu parfit,\n  Ainz vaine curiousit\u00e9:\n  Ascuns science ont covoit\u00e9,\n  Et dont puissont avoir p_ro_ufit\n  D\u2019argent et d\u2019autre dignet\u00e9;\n  Mais cils qui l\u2019ont p_ar_ tiel degr\u00e9,\n  N\u2019est pas honour, ains est despit.\u2019\n    Cil q\u2019ad science du clergie,\n  Ne falt point qu\u2019il se glorifie\n  En beal parole noncier,\n  Ain\u00e7ois covient qu\u2019il sache et die\n  Dont soy et autres edefie\n  De saint Jerom bon essampler\n  Porrons, qant il estudier\n  Voloit en la philosophie\n  Du Tulle pour le beau p_ar_ler;\n  Mais dieus l\u2019en fesoit chastier,\n  Pour ce q_ue_ vain fuist sa clergie.\n    Prodhom_m_e qui science quiert\n  Du vanit\u00e9 point ne requiert,\n  Ain\u00e7ois la quiert p_ar_ tiel endroit\n  Du siecle nul loer adquiert\n  Du bien, d\u2019onour, plus q\u2019il ne doit.\n  Gregoire dist, \u2018Com_m_ent que soit,\n  Qui bien sciet et mal se po_ur_voit\n  Du p_ro_pre main soy naufre et fiert;\n  Mais qui science tient au droit,\n  Le corps en est yci benoit,[398]\n  Et l\u2019alme paradis conquiert.\u2019\n    C\u2019est la science que dieus prise,\n  En l\u2019alme sanz oblivio_u_n;\n  Dont soy defent de la feintise\n  Du deable, qui p_ar_ mainte guise\n  Devant nous sa temptacio_u_n\n  Presente plain d\u2019illusio_u_n,\n  Pour faire ent no confusio_u_n;\n  Car il conoist de sa quointise\n  La nature et complexio_u_n\n  De nous et la condicio_u_n,\n    Si sanguin soie de nature,\n  Lors me fait tempter de Luxure,\n  D\u2019Orguil et de Joliet\u00e9e;\n  Malencolie si j\u2019endure,\n  Lors ert d\u2019Envie ma pointure\n  En tristesce et en malvoist\u00e9e;\n  Si fleumatik soie attempr\u00e9e,\n  Lors Gloutenie et Lachet\u00e9\n  Me font tempter en chascune hure;\n  Discord lors m\u2019ert abandon_n_\u00e9e,\n  Dont sui temptez a demesure.\n    Pour ce cil qui Science meine\n  Du vray prouesce sov_er_eine,\n  Au tout plus fort combat_er_oit[399]\n  Encontre celle vice humeine\n  Qe pl_us_ l\u2019assalt et pl_us_ l\u2019estreine,\n  Selonc ce q\u2019il en sente et voit:[400]\n  Car qui chastel defendre doit,\n  Mettra defense plus procheine;[401]\n  Et ensi p_ar_ semblable endroit\n  Du malfi\u00e9 se defenderoit\n  Chascun bon hom_m_e en son demeine.\n    Au Rome el g_ra_nt paleis jadys\n  Fesoit Virgile a son avis\n  Pluseurs ymages en estant,\n  Et en chascune enmy le pis\n  Ot no_u_n du terre ou du paiis\n  Sur un chival d\u2019arrein seant\n  Un chivaler q\u2019ert bel et grant,\n  Si ot l\u2019espeie ou main saisiz.\n  Ly mestres qui ce fuist fesant\n  Du grant science estoit sachant,\n  Mais ore oietz par quel devis.\n    Qant terre ascune ou regio_u_n\n  Pensoit de sa rebellio_u_n\n  Encontre Rome a resister,\n  Escript, tantost a grant rando_u_n\n  Fist une clocke en halt son_n_er;\n  Et maintenant le chivaler\n  S\u2019espeie com_m_en\u00e7a branler\n  Vers celle ymage qui le so_u_n\n  Ot fait; et ensi d\u2019encombrer\n  Leur Cit\u00e9 firont saulf garder\n  Ly citezein tout enviro_u_n.\n    Ensi ly sages du science\n  Enmy son pis escrivera;\n  Du quoy, qant pecch\u00e9 le com_m_ence\n  Tempter, tantost du sapience\n  La sainte clocke il son_n_era,\n  Siq_ue_ Reso_u_n soy guarnira\n  Et des prieres s\u2019armera,\n  L\u2019espeie ou main de penitence,\n  Dont par vertu defendera\n  Du pecch\u00e9 s\u2019alme et guardera\n    Uns g_ra_ns clercs q\u2019ot no_u_n Dionis\n  Reconte que par son avis\n  L\u2019alme est semblablez au mirour,\n  Que de nature en soy compris\n  Re\u00e7oit ce q\u2019est devant luy mis\n  Et en semblance et en colour:\n  Cil q\u2019est de tous les mals aucto_ur_,\n  C\u2019est ly malfi\u00e9, ly tricheour,\n  Pardevant l\u2019alme en tiel devis\n  Dont il meulx quide en sa folo_ur_\n  L\u2019alme en serra plus entrepris.[403]\n    Car sicom_m_e del oill la prunelle,\n  Ou soit ce chose laide ou belle,\n  Qe passe p_ar_devant sa voie,\n  Malgr\u00e9 le soen de sa casselle\n  La fourme et la semblance d\u2019elle\n  Ne puet guenchir, maisq_ue_ la voie,\n  Ne l\u2019alme auci, malgr\u00e9 q\u2019il doie,\n  [Sidenote: =f. 83=]\n  Au primer point de la querelle\n  N\u2019el puet du tout hoster envoie;\n  Mais lors luy falt p_our_ sa manoie\n  Q\u2019au dieu bien sagement appelle.\n    Ou soit veillant ou soit dorma_n_t,\n  Toutdis ly deable est compassant\n  Pour l\u2019alme faire forsvoier;\n  Mais lors vait il trop soubtilant,\n  Qant l\u2019om_m_e tempte en son pensa_n_t\n  Que semble bon au com_m_encer,\n  Mais bien sciet cil fals adv_er_ser,\n  Le fin en serra deceivant.[404]\n  Par si tressoubtil enginer\n  Ad fait maint homme tresbucher,\n  Q\u2019assetz quide estre ferm estant.\n    Pour ce l\u2019apostre nous defent\n  De croire ensi legierement,\n  Combien q\u2019il ait du bien sembla_n_ce,\n  Qui l\u2019en quide au com_m_enceme_n_t\n  Estre verray en apparance.\n  Mais ly sage hom_m_e en gov_er_nance,\n  Ainz q\u2019il deschiece en ignorance\n  Qant a ce point, molt sageme_n_t\n  Consail demande et sa vuillance\n  Reconte et met en l\u2019ordinance\n  Du prestre par confessement.\n    Si chose vient en ta pens\u00e9e,\n  Fai ce q_ue_ Salomon t\u2019enseigne,\n  C\u2019est q_ue_ tu soiez consaill\u00e9:\n  Car fait du consail approv\u00e9\n  Du repentir ne porte enseigne;\n  Et si d\u2019ascun mal ov_er_eigne\n  Soyez coupable, toy remeine\n  Au bon consail, dont repar\u00e9e\n  Soit le mesfait; et q_ue_ la peine\n  Ap_re_s ta mort ne soit greveine,\n    Saint Job endroit de sa p_ar_tie\n  Dist, \u2018Tant est fieble humaine vie,\n  Q\u2019au paine en bien se puet tenir\u2019:\n  Car pecch\u00e9, qui la char desfie,\n  La fait tant frele et mal norrie\n  Qe sovent change son desir;\n  Dont trop porroit mesavenir,\n  Si voie n\u2019eust a revenir\n  Du vray Science, que la guye\n  Pour ce confession o\u00efr\n  Prim_er_ement fuist establie.\n    Uns clercs Bo\u00ebce en sa le\u00e7o_u_n\n  La fourme de confessio_u_n\n  En sept man_er_es nous ap_re_nt,\n  Des quelles il fait mencio_u_n\n  Par science et discrecio_u_n,\n  Et si les nom_m_e tielement:\n  C\u2019est qui, quoy, u, qant et com_m_ent,\n  Ove qui, pour quoy darreineme_n_t,\n  A chascun part p_ar_tie appent,\n  Dont il falt necessairement\n  Au confess rendre sa reso_u_n.\n    Primer de qui s\u2019om voet descrire,\n  Ly confess son estat doit dire,\n  Queux hom_m_e il est, malade ou seins,\n  Ou riche ou povre, ou serf ou sire,\n  Ou clercs ou lais, n\u2019el doit desdire,\n  Ensi dirra les pointz tous pleins:\n  Et lors falt q_ue_ ly chapelleins\n  Son age et son estat remire,\n  Car en l\u2019estat qu\u2019il est atteins\n  Le pecch\u00e9 poise plus ou meinz,\n  Soit de mesfaire ou de mesdire:\n    Et puis apres le quoy dirra,\n  C\u2019est le pecch\u00e9 tiel qu\u2019il peccha\n  Sanz riens celer d\u2019aucun endroit:\n  C\u2019est qu\u2019il le lieu devisera,\n  Ou lieu forain ou lieu benoit:\n  Et qant le fist reconter doit,\n  S\u2019au jour du feste le faisoit,\n  Ou jour ou nuyt, ce contera,\n  Ou si quaresme lors estoit,\n  Ou autre temps le quelq_ue_ soit,\n  Un point del tout ne celera:\n    Et puis com_m_ent; c\u2019est q\u2019il devise\n  De son pecch\u00e9 la circumstance,\n  Par quel delit, p_ar_ quelle guise,\n  Par soudain cas ou longe enp_ri_se,\n  Par savoir ou par ignorance,\n  Et qantes fois fist la fesance,\n  Et selonc ce q\u2019estoit par chance\n  Apert ou priv\u00e9 la mesprise,\n  Et s\u2019il ad fait continuance,\n  Tout ce dirra sanz oubliance\n    Et puis ove qui; ce signefie,\n  Il dirra l\u2019aide et compaignie\n  Q\u2019il avoit a son pecch\u00e9 faire,\n  Et qantz et queux de la p_ar_tie:\n  Et au darrein falt q\u2019il en die[405]\n  Po_ur_ quoy le fist, ne s\u2019en doit taire,\n  Ou pour p_ro_fit q\u2019il en volt traire,[406]\n  Ou pour delit q\u2019a soi duist plaire,\n  Ou pour l\u2019onour de ceste vie;\n  Dont ascun hom_m_e poet forsfaire,\n  Sicom_m_e je truis en la clergie.\n    Confessio_u_n doit estre entiere,\n  Qe riens y doit lesser derere:\n  Pour ce l\u2019escript du conscience\n  Om doit p_ar_lire en tieu maniere,\n  Siq_ue_ l\u2019acompte en soit plen_er_e.\n  Ce dist Bo\u00ebce en sa science:\n  \u2018Cil q\u2019est naufrez et garir pense,\n  Sicom_m_e la plaie est large et fiere\n  Descov_er_ir doit sanz necligence;\n  Lors puet garir.\u2019 Ceste evidence\n  Essample don_n_e a la matiere.\n    Nient pl_us_ q_ue_ ly naufrez garist\n  Sanz bon enplastre q_ue_ souffist,\n  Nient pl_us_ cil qui s\u2019ad confess\u00e9\n  Se fait garir p_ar_ ce qu\u2019il dist,\n  Mais deux emplastres covenist,\n  Contricio_u_n l\u2019une est nom_m_\u00e9e,\n  Que toute en plour s\u2019est reme_m_br\u00e9e\n  De ses pecch\u00e9s, com_m_e jadys fist\n  Rois Ezechie en son degr\u00e9,\n  Par quoy pardo_u_n luy fuist don_n_\u00e9\n  En la maniere qu\u2019il requist.\n    Contricio_u_n ne voet souffrir\n  Son client en pecch\u00e9 dormir,\n  Ain\u00e7ois l\u2019escrie en conscience\n  Et qant au point la poet tenir,\n  Lors fait du plour sa p_ro_vidence,\n  Le quel, depuis q\u2019il le com_m_ence,\n  Ne cesse, tanq\u2019 al audience\n  De dieu parviene le suspir.[407]\n  Au tieu message dieus despense,\n  Q\u2019a luy par tiele obedience\n  Contrit ses lermes vient offrir.\n    Pecch\u00e9, sicom_m_e le fieu ardant,\n  Mais chalde lerme po_ur_ l\u2019exteindre\n  Y falt. O, qui verroit ardant\n  Sa maiso_u_n et de maintenant\n  Ne se voldroit a l\u2019eaue enpeindre\n  Pour le p_er_il du fieu restreindre?\n  En si grant haste, encore et greindre,\n  Ly contritz l\u2019eaue vait cerchant;\n  Et si p_ar_ cas la puet atteindre,\n  Tout son poair y met sanz feindre,\n    Crisostomus en son decr\u00e9\n  Nous dist, q_ue_ tout ert mesur\u00e9e\n  La fourme de contricio_u_n,\n  Qant vient du cuer bien ordin\u00e9,\n  Selonc la droite egalit\u00e9\n  Du pecch\u00e9 delectacio_u_n:\n  Mais celle meditacio_u_n\n  Que fait la mediacio_u_n,\n  Par quoy l\u2019en doit en equit\u00e9\n  Bernards nous fait relacio_u_n;\n  Ore escoultez en quel degr\u00e9.\n    A grant reso_u_n plorer cil doit,\n  Qui tendrement deinz soi con\u00e7oit\n  L\u2019ingratitude au peccheour;\n  Prim_er_ement q\u2019il contre droit\n  Desobe\u00eft en son endroit\n  A dieu son piere et creatour,\n  A qui par reson tout honour\n  Et d\u2019autre part om doubteroit\n  D\u2019offendre a si tresbon seignour,\n  Soubz qui vivons de nuyt et jo_ur_,\n  Car chascun de son bien re\u00e7oit.\n    Mais de plorer encore plus\n  Grant cause y ad, sicom_m_e je truis,\n  Q\u2019au dieu le fitz avons fait tort,\n  Q\u2019est hom_m_e pour nous devenuz,\n  Trahiz, penez et fort batuz,\n  Pour nous don_n_er vie et confort.\n  O qui deinz soy tout ce recort,\n  [Sidenote: =f. 84=]\n  Du tendre cuer et s\u2019est pourveuz,\n  S\u2019il lors ne puet trover le port\n  De plour, ne say p_ar_ quel report\n  Il serra lors au plour renduz.\n    Encore om puet considerer\n  Trois choses pour pl_us_ exciter,\n  Dont peccheour serra plorant,\n  Com_m_e laro_u_n, traitre et puis moertrer:[409]\n  Prim_er_ laro_u_n, qu\u2019il est emblant\n  Le bien de l\u2019alme reson_n_ant,\n  Qe dieus luy bailla com_m_anda_n_t\n  Qu\u2019il le devoit multeplier,\n  Dont il au fin serra comptant;\n  Mais s\u2019il n\u2019ad quoy dont soit paia_n_t\n  Il ad g_ra_nt cause de plorer.\n    Mais est il traitre? Certes si:\n  Du cuer u fuist l\u2019entendement,\n  En quel, qant Pecch\u00e9 l\u2019assailli,\n  Par grace l\u2019Alme se guari\n  Et faisoit son defendement:\n  Mais cil qui p_ar_ contendement\n  Du deable en fist le rendement,[410]\n  Et au Pecch\u00e9 se consenti,\n  Ne puet faillir du pendement,\n  S\u2019il grace n\u2019ait d\u2019amendement,\n    Est il moertrer? O\u00efl. Du quoy?\n  He, certes d\u2019une file au Roy,\n  C\u2019est l\u2019Alme, q\u2019est la dieu figure,\n  Car il la fist semblable au soy;\n  Mais cil moertrer p_ar_ son desroy\n  L\u2019ad fait tuer de vile ordure\n  Encontre reso_u_n et nature;\n  Dont dieus et toute creature\n  Au fin dirront, \u2018Vilains, avoy!\u2019\n  Il m\u2019ad mys a desconfiture,\n  Que plus ne say q_ue_ dire en doy.[411]\n    Mais sur tout il ad belle grace\n  Pour son pecch\u00e9, si l\u2019om_m_e sace\n  Plorer p_ar_ tiele discipline:\n  Je lis que lerme chalde esrace\n  Le deable et hors du cuer le chace,\n  Q\u2019il n\u2019ose attendre la covine,\n  Nient pl_us_ q_ue_ mastin ou mastine\n  Qant om lo_ur_ gette enmy la face.\n  Contricio_u_n trop p_er_est fine\n  A luy q\u2019ensi ses plours diffine,\n  Dont verray p_ar_do_u_n se pourchace.\n    Et oultre ce je truis escrit,\n  Si ly confess serra parfit,\n  Ne doit plus estre pourposable\n  De rettourner en ascun plit\n  A son pecch\u00e9, ainz tout delit\n  Renoncera de cuer estable;\n  Et po_ur_ les mals dont est coupable\n  Tendra soi mesmes en despit,\n  Dont ert vers dieu plus amiable:\n  Car s\u2019il ensi soit reson_n_able,\n  Adonq_ue_ est il verray contrit.\n    Mais ad il plus encore affaire,\n  Dont ly confess a dieu repaire\n  Plain_er_ement? Certes si a:\n  Les mals de son primer affaire;\n  Dont satisfaccio_u_n ferra\n  Et sa penance portera,\n  Sicom_m_e ly chapellains dirra:\n  Pour son delit doit paine traire,\n  Car de nature l\u2019en verra\n  Q\u2019au plus sovent om garira[412]\n  Le froid p_ar_ chald, q\u2019est son contraire.\n    Trestous pecch\u00e9s q_ue_ nous desvoiont,\n  Ou env_er_s n_ost_re p_ro_esme apres,\n  Ou vers no_us_ mesmes se reploiont;\n  Dont env_er_s qui pl_us_ se comploiont,\n  Selonc l\u2019effect de noz mesfetz,\n  Du peine en porterons le fess:[413]\n  Si env_er_s dieu soit ly mals fetz,\n  De ce prieres nous envoiont\n  P_ar_do_u_n, et d\u2019autre part reles\n  Nous fait almoisne des forsfetz\n  Q\u2019env_er_s noz p_ro_esmes se desploiont.\n  Qe tant puet om son p_ro_esme offendre,\n  Sicom_m_e tollir son heritage,\n  Ou s\u2019il sa male fame engendre,\n  Q\u2019a lors n\u2019est autre forsq_ue_ rendre,\n  Dont restitut soit le damage:\n  Mais si d\u2019envie ou d\u2019aultre oult_ra_ge\n  D\u2019orguil, qui vient du mal corage,\n  Son p_ro_esme offent, lors porra p_re_ndre\n  D\u2019almoisne; mais son fals tollage\n  Ly falt au fin ou rendre ou pendre.\n    Mais ce q\u2019au frelet\u00e9 p_ar_tient,\n  Si corporiel pecch\u00e9 nous tient,\n  Selonc q_ue_ poise la balance\n  De noz delices, il covient,\n  Au confesser qant hom_m_e vient,\n  Qu\u2019il en res\u00e7oive sa penance[414]\n  De juner ou d\u2019autre observance\n  Om doit le corps desporter nient.\n  Du confesser qui ceste usance\n  Voldra tenir, n\u2019ad mais doubtance\n  De ses pecch\u00e9s, s\u2019il ne revient.\n    Confession est celle tour\n  Au quelle acuillont leur retour\n  Tous ceaux q\u2019a dieu vuillo_n_t to_ur_ner.\n  Saint Piere, qant ot fait le tour\n  Qu\u2019il renoia son creatour,\n  La Magdaleine auci plener\n  Confesse avoit le p_ar_don_n_er\n  De ses pecch\u00e9s: pour ce de lour\n  Porrons nous autres essampler\n  De la confessio_u_n amer,\n  Qe l\u2019ire dieu change en amo_ur_.\n    =Ore dirra la descripcio_u_n de la vertu de P_ro_uesce p_ar_\n    especial.=\n    Les filles de Prouesce n\u00e9ez\n  Lo_ur_ droitz no_u_ns et lo_ur_ p_ro_pret\u00e9s,\n  Com_m_e vous ay dit, avetz o\u00ff;\n  Par qui d\u2019Accide les pecch\u00e9s\n  Sont des vertus tout anienty:\n  Car du Prouesce tant vous dy,\n  Qe du leon plus est hardy,\n  Et d\u2019oliphant plus fort assetz,[416]\n  Plus q_ue_ Solail durable auci,[417]\n  Qant en un jour le ciel p_ar_my\n  Transcourt les cercles et degr\u00e9s.\n    Saint Job, q\u2019estoit de dieu eslit,\n  N\u2019est autre que chivalerie:\n  Car chascun hom_m_e q\u2019icy vit\n  Covient, ain\u00e7ois q\u2019il soit p_ar_fit,\n  Trois guerres veintre en ceste vie,\n  Que molt sont plein de felon_n_ie:\n  La char du primere enva\u00efe\n  L\u2019assalt de son tresfol delit,\n  Le siecle de sa tricherie,\n  Ly deables d\u2019orguil et d\u2019envie,\n    Mais cil prous champio_u_n de dieu\n  Qui du Prouesce ad la vertu,\n  Des bon_n_es armes s\u2019est arm\u00e9,\n  Du bon hauberc, de bon escu,\n  De healme fort, d\u2019esp\u00e9 molu,\n  Que des vertus sont tout forg\u00e9,\n  Dont il veint toute adv_er_set\u00e9\n  Du char, du siecle et du malfi\u00e9,\n  Q\u2019encontre luy sont arestu.\n  Q\u2019ensi maintient son adoub\u00e9\n  Au fin q\u2019ils tout soient vencu!\n    Des tieles armes bien et fort\n  Les saintz apostres p_ar_ confort\n  Au Pentecoste s\u2019adouberont;\n  Dont doubte n\u2019avoiont du tort\n  De ces tirantz jusq\u2019a la mort,\n  Mais p_ar_devant cel temps doubteront.\n  Et puisq\u2019ils Prouesce acuilleront,\n  Q\u2019au char fesoiont nul desport;\n  Et tout le siecle despiseront,\n  Et le fals deable ensi materont\n  Q\u2019il tout s\u2019estuyt a leur enhort.\n    He, quel honour Prouesce atire!\n  Son chivaler l\u2019en puet bien dire,\n  Q\u2019il est bien digne d\u2019estre Roy:\n  Car il conquiert le fort empire\n  Sanz quel nul hom_m_e est verrai sire,\n  Reso_u_n, constance et bon_n_e foy\n  Luy font trover assetz du quoy\n  Des biens del alme q\u2019il desire;\n  Dont il sa guerre et son to_ur_noy\n  Maintient p_ar_ si tresfort conroy,\n  Qe tous les mals fait desconfire.\n    Seneques dist du vray P_ro_uesce,\n  Qe tous les mals dont p_ar_ duresce\n  Fortune la puet manacer,\n  Plus q\u2019une soule goute encresce\n  Les undes de la halte mer.\n  [Sidenote: =f. 85=]\n  O dieus, com_m_e vaillant chivaler,\n  Qui par Prouesce puet gaign_er_\n  Le ciel ove toute la grandesce,\n  Et veintre tout mal adverser,\n  Charnel, deablie et seculer,\n  Sanz mortiel plaie q_ue_ luy blesce.\n    Prouesce est bien de vertu plein,\n  Sicome delit, p_ro_ufit, honour,\n  Sont tout soubgit dessoubz sa mein;\n  Dont est sanz vice sov_er_ein,\n  Et use les com_m_e droit seigno_ur_\n  Par fine vertu sanz errour:\n  Il ad delit sanz fol amour,\n  P_ro_ufit sanz tricher son p_ro_chein,\n  Honour sanz orguillous atour;\n  Si est du siecle conquerour,\n    =Ore dirra de les cink files de F_ra_nchise, des quelles la\n    prim_er_e ad no_u_n Justice, contre Covoitise.=\n    Sicom_m_e le liv_er_e nous devise,\n  Contre Avarice naist F_ra_nchise,\n  Si est a l\u2019alme necessaire:\n  Les vices q\u2019Avarice prise\n  F_ra_nchise en sa vertu despise\n  Et fait ses oev_er_es au contraire.\n  Elle ad cink files du bon aire,\n  Q\u2019envers le siecle et saintuaire\n  Se gardont sanz vilain enprise;\n  Justice ad no_u_n, q\u2019en droit affaire\n  Guerroie encontre Covoitise.\n    De ceste vertu bon_n_e et fine\n  La loy civile ensi diffine,\n  Et dist: \u2018Justice est ferm constant\n  Du volent\u00e9 que ja ne fine,\n  Q\u2019au riche et povre en jouste line\n  Son droit a chascun vait don_n_ant\u2019:\n  A nully triche et nul trichant\n  Tient Equit\u00e9 de sa covine,\n  Q\u2019ove sa balance droit pesant\n  Vait la droiture ensi gardant,\n  Q\u2019al un n\u2019al autre p_ar_t s\u2019acline.\n    Plato_u_ns nous dist tout plateme_n_t\n  Qe ceste vertu p_ro_prement\n  Fait l\u2019om_m_e solonc son degr\u00e9\n  Par reule et par governement\n  Env_er_s dieu et envers la gent\n  Rent a chascun sa duet\u00e9,\n  As ses seignours honour et gr\u00e9,\n  As ses voisins molt bon_n_ement\n  Fait compaignie et ameist\u00e9,\n  As ses soubgitz grace et pit\u00e9;\n  Vers nul des trois estatz mesp_re_nt.\n    Civile du viele escripture\n  Endroit d\u2019umeine creature\n  Deinz briefs motz tout comp_re_nt la loy\n  C\u2019est \u2018Fai a autre la mesure,\n  Sicom_m_e tu voes q\u2019il face a toy.\u2019\n  Q\u2019ensi justice tient en soy\n  N\u2019est covoitous, tresbien le croy,\n  Del autry bien par conjecture;\n  Ainz son voisin lerra tout coy,\n  Car conscience en son recoy\n  L\u2019enseigne affaire sa droiture.\n    Justice q_ue_ les droitz avance\n  Trois autrez, dont se puet fier,\n  Prudence, Force et Attemprance.\n  Chascun des trois en sa faisance\n  Ad trois offices a guarder:\n  Prudence sert tout au primer,\n  Le dit, le fait et le penser,\n  Com_m_e dist Plato_u_n, sanz fole erra_n_ce\n  Au droite lyne fait reuler\n  Du reso_u_n sanz rien covoiter\n    Prudence, dist saint Augustin,\n  L\u2019amour du cuer guart ent_er_in,\n  Q\u2019il soulement quiert et desire\n  Les richesses quelles sanz fin\n  Devont durer; car son engin\n  Et son aguait, dont il conspire,\n  Trestout sont mis a cel empire\n  U le conqueste ja n\u2019enpire,\n  Ainz ly pourchas est tout divin:\n  Nulle autre chose le detire,\n  Dont soit au covoitise enclin.\n    C\u2019est la prudence du serpent,\n  Qant hom luy fait enchanteme_n_t,\n  Soubtileme_n_t lors s\u2019esvertue,\n  Des ses orailles l\u2019une estent\n  Plat a la t_er_re fermement,\n  Et l\u2019autre estouppe de sa cue,\n  Q\u2019elle en oiant ne soit de\u00e7ue:\n  En l\u2019evangile p_ro_prement,\n  Dont n_ost_re sire nous argue,\n  Et s\u2019elle soit bien retenue,\n  Molt puet valoir au temps p_re_sent.\n    Qant Covoitise nous assaille,\n  Tendrons au terre l\u2019une oraille,\n  C\u2019est assavoir, nous penserons\n  Com_m_e tout fuist n_ost_re com_m_en\u00e7aille\n  Du vile terre et de merdaille;\n  Du keue, si considerons\n  Q\u2019en terre au fin revertirons,\n  La serra n_ost_re diffinaille.\n  S\u2019ensi Prudence garderons,\n  Je croy que poy covoiterons\n  La terre que si petit vaille.\n    \u2018Cil q\u2019ad prudence en son avoir\n  Ad tous les biens q\u2019om puet avoir,\u2019\n  Ce dist Senec: car ly prudent\n  Et cil q\u2019est temp_er_at pour voir\n  Il ad constance fermement,\n  Et ly constant du rien p_re_sent\n  Se fait doloir ascunement,\n  Et qui du riens se fait doloir\n  Ne porra vivre tristement:\n  Et ensi suit par consequent\n  Prudence ad ce que puet valoir.\n    Force est si forte de corage,\n  Du p_ro_ufit qui du siecle vient;\n  Et d\u2019autre part pour nul orage\n  Ne crient ne p_er_te ne damage,\n  Que p_ar_ fortune luy survient;\n  Mais sur tous mals il se sustient,\n  Au destre ne s\u2019abeisse nient,\n  N\u2019au part senestre se destage;\n  Le ciel covoite et la se tient,\n  Car en la fin, bien luy sovient,\n    Et Attemprance est si garnie,\n  La chose ne covoite mye\n  Dont en la fin doit repentir;\n  Car po_ur_ les biens de ceste vie\n  La droite loy que l\u2019alme guie\n  Forsfaire voet pour nul desir:\n  De trop se sciet bien abstenir,\n  Et meinz q\u2019assetz ne voet tenir;\n  Ovel se tient de sa partie.\n  Qe riens luy porra p_er_vertir\n  Au fin q\u2019il la justice oublie.\n    Attemprance est la meene voie,\n  En juggement qui droit convoie\n  P_ar_entre justice et reddour;\n  C\u2019est la vertu que ne forsvoie\n  Ou p_ar_ priere ou p_ar_ monoie,\n  Ou p_ar_ hatie ou p_ar_ amour;\n  Ainz tient justice en sa vigour,\n  Dont bien com_m_un se multeploie:\n  Pit\u00e9 nient meinz interiour\n  Se dolt du paine exteriour,\n  Qe d\u2019autry mal n\u2019ad point du joye.\n    Ce dont je parle n\u2019est justice\n  Itiel com_m_e vendont cil Justice,\n  Selonc que parle le decr\u00e9,\n  Qui pour le gaign de lo_ur_ office\n  La vertu font tourner en vice,\n  Dont font semblable le pecch\u00e9\n  A Judas, qui le corps de d\u00e9e\n  Vendist par voie d\u2019avarice:\n  Mais vray Justice en son degr\u00e9\n  Ne volt falser sa loyaut\u00e9\n  Pour tout l\u2019avoir q\u2019est en Galice.\n    Ly philosophre nous reconte,\n  Justice les vertus surmonte\n  Pour garder le com_m_un p_ro_ufit;\n  Ainz sur tous biens du siecle monte\n  Et dessoubz dieu se tient soubgit:\n  Dont cil qui par justice vit\n  Doit sur tous autres estre eslit\n  Au Roy, au Prince, au Duc, au Conte;\n  Car f_ra_nchement sanz nul despit\n  Fait droit, dont puis serra p_ar_fit,\n  Qant Covoitise ert mise a honte.\n    =Ore dirra de la seconde file de Franchise, la quelle ad no_u_n\n    Liberalit\u00e9, q\u2019est contraire au vice de Usure.=\n  [Sidenote: =f. 86=]\n    Franchise a guarder sa droiture\n  Ad la seconde de sa geste,\n  C\u2019est Liberalit\u00e9 la pure,\n  Que tant est franche de nature,\n  Tant liberale et tant hon_n_este,\n  Qe sa richesce as tous est preste:\n  Car po_ur_ nul bien q_ue_ celle apreste\n  Ne quiert ja plus q_ue_ sa mesure;\n  Meulx voet don_n_er q_ue_ mal aqueste\n  Resceivre, car du tiel conqueste\n    De ce vertu cil q\u2019est do\u00e9\n  Asses luy semble avoir gaign\u00e9,\n  Qant il apreste a ses amys\n  Ou a qui autre en son degr\u00e9,\n  S\u2019il puet avoir de dieu le gr\u00e9\n  Et de son p_ro_esme grans mercys:\n  En les Cit\u00e9s, en les paiis,\n  U tiel p_ro_dhom_m_e est poestis,\n  Molt valt sa liberalit\u00e9\n  Qant duist paier au double pris,\n  Socourt a la necessit\u00e9.\n    Usure dolt de la covine,\n  U ceste vertu est voisine,\n  Car qanq_ue_ Usure p_ar_ brocage\n  Attrait dessoubz sa discipline\n  Del orphanin ou l\u2019orphanine,\n  Qui po_ur_ meschief mettont en gage\n  Leur moebles et leur heritage,\n  Qant voit d\u2019Usure la falsine:\n  Car tant est franche de corage,\n  Ne lerra point au tiel paiage\n  Garder son p_ro_esme de ruine.\n    Par tout u Liberal s\u2019en vait\n  Usure ad toutdis en agait\n  Pour sa falsine redrescer;\n  Et tout ce po_ur_ deux causes fait,\n  Qe l\u2019un ne l\u2019autre soit desfait,\n  Le corps de l\u2019un fait socourer\n  Q\u2019est au meschief de no_u_npaier,\n  Et l\u2019autre du mal gaign retrait,\n  Dont s\u2019alme devoit p_er_iller:\n  Molt fait tieu vertu a loer,\n  Par qui vienont tant du bienfait.\n    Mais d\u2019autre part s\u2019il ensi soit\n  Q\u2019au liberal ly povres doit,\n  Et n\u2019ad dont paier la monoie,\n  Ne fait que povre en ert destroit,[418]\n  Ainz luy p_ar_don_n_e toute voie.\n  Au charit\u00e9 tout se convoie,\n  Ne quiert le soen, ainz le desvoie,\n  Ne fait, com_m_e dire l\u2019en soloit,\n  De l\u2019autry quir large courroie;\n  Ain\u00e7ois ses p_ro_pres biens emploie,\n  Dont l\u2019autre son p_ro_ufit re\u00e7oit.\n    Le quelq_ue_ Liberal ad plus,\n  Et l\u2019un et l\u2019autre franchement\n  Departe as povrez gentz menuz:\n  Mais ja po_ur_ tant de luy res\u00e7uz\n  Ne quiert leur orr ne leur argent,\n  Ne leur chapo_u_n ne leur frument;\n  Ain\u00e7ois de dieu loer attent,\n  Et pour cela met a refus\n  Tout autre bien; dont dieus ly rent\n  Cent mil fois plus d\u2019avanceme_n_t\n    =Ore dirra de la tierce file de F_ra_nchise, la quelle ad\n    no_u_n Almosne, contre le vice de Ravine.=\n    La tierce file de Franchise,\n  C\u2019est une dame q_ue_ dieu p_ri_se\n  Et ad a no_u_n pitouse Almosne,\n  La quelle par divine aprise\n  Ravine hiet et sa mesprise:\n  Molt sont contraire leur p_er_son_n_e,\n  L\u2019un fait a l\u2019autre molt disson_n_e,\n  Car l\u2019une tolt et l\u2019autre don_n_e;\n  L\u2019une a deservy par ju\u00ffse\n  L\u2019une est malvoise et l\u2019autre bon_n_e,\n  L\u2019une aime et l\u2019autre dieu despise.\n    Du franche Almosne la nature\n  Se tient d\u2019especiale cure\n  Les povrez gens a socourer,\n  Selonc q\u2019il voit le temps et l\u2019ure,\n  De sa viande et sa vesture,\n  De son florin et son denier:\n  Et sur tout ce fait envoier\n  De la maison, de la demure,\n  U puet les indigentz trover;\n  Ne sciet ou meulx porra gaign_er_\n  Q\u2019aider la povre creature.\n    Thobie enseigna son enfant,\n  Q\u2019il de ses biens soit entendant\n  De faire almoisne a dieu plesance:\n  Roy Salomon auci disant\n  S\u2019en vait et son fils enseignant,\n  Et don_n_e au povre la pitance,\n  Plus en serra ta sufficance[419]\n  Et plus te serront habondant\n  Tes biens a la multipliance\u2019:\n  Car cil qui fait la dieu chevance\n  Ne puet faillir du gaign suiant.\n    Qui droite almoisne fait et use\n  Ses biens par ce ja n\u2019amenuse,\n  Nient plus q_ue_ jadys la farine\n  N\u2019auci q_ue_ l\u2019oille deinz la cruse,\n  La quelle par vertu divine,\n  Com_m_e Helise\u00fcs le divine\n  Au pov_er_e vedve et orphanine,\n  De tant com_m_e plus estoit effuse\n  Revient tout pleine et enterine;\n  Dont fuist garie en la famine\n  Que p_ar_ Sarepte estoit diffuse.\n    Com_m_ent Almoisne s\u2019esvertue\n  Essample avons, car dieus la veue\n  Q\u2019au ciel s\u2019almoisne estoit venue;\n  Dont dieus envoia de sa nue\n  Saint Raphael, qui le garist.\n  Au bon Corneille Jh_es_u Crist\n  Auci son angel y tramist\n  Pour estre de sa retenue,\n  Q\u2019estoit paiens, mais ce q\u2019il fist\n  D\u2019almoisne dieu en gr\u00e9 le prist,\n    Qui don_n_e almoisne il se p_ro_ufite,\n  Qant il pour chose si petite\n  Rep_re_nt tant large avancement:\n  De cest essample nous excite\n  La vedve que don_n_a deux myte,\n  Com_m_e l\u2019evangile nous aprent;\n  Car tant puet hom_m_e francheme_n_t\n  Un soul denier de son argent\n  Don_n_er du volent\u00e9 parfite,\n  Q\u2019uns autres, s\u2019il don_n_ast tiel Cent\n  De sa richesce mal confite.\n    Pour ce chascun ove largez meins,\n  Selonc q\u2019il ad ou plus ou meinz,\n  La pov_er_e gent almoisnera\n  Sanz escondit des motz vileins:\n  Si l\u2019en soit du richesce pleins,\n  Ses do_u_ns au povre eslargira,\n  Et du petit un poy dorra;\n  Du large cuer q\u2019il ad dedeinz\n  En lieu du fait, qant ce faldra,\n  Son bon voloir aprestera\n  Pour l\u2019amour dieu et de ses seintz.\n    Je sui de Marcial apris,\n  Qe cil qui tient ses do_u_ns en pris\n  Et don_n_e tristement a dieu,\n  Qant ad ses do_u_ns ensi partiz\n  Des deux p_ro_ufitz s\u2019est departiz,\n  Et le merite ad tout perdu:\n  Mais cil qui n\u2019est pas esp_er_du,\n  Ainz voet o\u00efr les povrez cris,\n  Et ad le bras prest estendu\n  Pour don_n_er, cil ert entendu\n  De grant loer, ce dist l\u2019escris.\n    Si droite Almoisne a dieu se fiere,\n  Om doit don_n_er ove l\u00e9e chiere\n  Au cry du povre gent menour,\n  Car Salomon en sa maniere\n  Nous dist q_ue_ trop fait grant folour\n  Qui clot s\u2019oraille a tiel clamour\n  Des povres, et n\u2019est auditour\n  Pour leur don_n_er de s\u2019almosnere;\n  Car q\u2019ensi fait, verra le jour\n  Q\u2019il criera vers dieu socour\n  Sanz nul exploit de sa priere.\n    L\u2019apostre dist q_ue_ dieu s\u2019agr\u00e9e\n  Car dieus reguarde soulement\n  Du cuer la bon_n_e volent\u00e9.\n  Seneques dist en son degr\u00e9\n  Qe nulle chose aucunement\n  Est achat\u00e9 si chierement,\n  Com_m_e celle q\u2019est darreinement\n  [Sidenote: =f. 87=]\n  Du longue priere adquest\u00e9e;\n  Car q\u2019ensi don_n_e, son do_u_n vent,\n  Dont en la fin loer ne prent:\n    Et si tu voes doner a droit,\n  Des p_ro_pres biens covient q\u2019il soit\n  L\u2019almoisne que tu voes bailler:\n  Car autrement en nul endroit\n  Dieus en bon gr\u00e9 ne la re\u00e7oit,\n  Q\u2019il ne voet estre p_ar_\u00e7oner\n  De pilour ne de ravener:\n  Et si du p_ro_pre voes don_n_er,\n  Encore il covient q_ue_ ce soit\n  De ta main ne voet accepter\n  Dieus, qant ton cuer en pecch\u00e9 voit.\n    D\u2019un hom_m_e riche truis escrit,\n  Qui jadis une eglise fist\n  Del autri bien q\u2019ot par ravine;\n  Mais qant l\u2019evesq_ue_ vint au plit\n  Del dedier, le deable y vist\n  Seoir et avoir pris saisine;\n  Si dist d\u2019orrible discipline,\n  Ainz est a moy p_ar_enterdit,\n  Car tout fuist faite du falsine.\u2019\n  Ensi disant par sa ruine\n  S\u2019en vole, et tous les murs desfist.\n    Pour ce dist dieus par Ysa\u00efe:\n  \u2018Q\u2019est ce q_ue_ vous par tirannie\n  Maison a mon oeps atiretz?\n  Je n\u2019y p_re_ndray herbergerie.\n  Le ciel ma p_ro_pre s\u00e9e guarnie\n  Est l\u2019eschamelle de mes pi\u00e9s.\n  Quel mestier ay, lors responetz,\n  De vo richesce mal cuillie?\n  No_u_n ay, ainz tout ert refusez:\n  Mais quiq_ue_ fait mes volent\u00e9s,\n  Son do_u_n refuseray je mye.\u2019\n    La questio_u_n je truis escrite\n  Du bon saint Job, qui no_us_ recite:\n  \u2018S\u2019almoisne vient du torte line,\n  En poet avoir cil ypocrite[420]\n  Qui l\u2019autri bien tolt p_ar_ ravine?\u2019\n  Ce dont quide avoir medicine\n  Luy fra languir, car la divine\n  Justice almoisne ensi confite\n  Desdeigne; car de la covine\n  Dieus ne puet estre, u q_ue_ falsine\n  Se melle, ain\u00e7ois la tient despite.\n    Quiconques par ypocrisie\n  Ore escoultez com_m_e faitement\n  Dist n_ost_re sire en Jeremie:\n  Il dist que tiele gent faillie\n  Semont le bl\u00e9, mais nequedent,\n  Qant messon vient darreineme_n_t,\n  Nul fruit en ont, ainz folement[421]\n  L\u2019espine en cuillont et l\u2019urtie,[422]\n  Dont serront point molt asp_re_me_n_t:\n  Ensi guilour pour guilement\n    Almoisne est do_u_n, no_u_npas bargaign,\n  Car droite Almoisne ne quiert gaign\n  Rep_re_ndre de s\u2019almoisnerie;\n  C\u2019est q\u2019il ne quiert loer humain\n  Du cuer, du bouche ne du main:\n  Du cuer primer, ce signefie\n  Qe veine gloire n\u2019en ait mye,\n  Dont en son cuer se glorifie,\n  Ne de la bouche son p_ro_chain\n  N\u2019en quiert loenge en compainie,\n  Attent forsq_ue_ de dieu soulain.\n    Ce nous tesmoigne l\u2019escripture,\n  Qe sicom_m_e d\u2019eaue la moisture\n  Extaignt du fieu la violence,\n  Si fait Almoisne en sa nature,\n  Du pecch\u00e9 la tresvile ordure\n  Extaignt del infernal descense;\n  Dont falt que chascun se po_ur_pense,\n  Pour luy de qui tout bien com_m_ence\n  Pour espourger sa conscience;\n  Car poy sont cils qui sanz offense\n  N\u2019eiont mestier de celle cure.\n    O quel surcrois du gaignerie\n  Almoisne prent en marchandie,\n  Voir plus d\u2019asses q_ue_ ly sergant\n  Q\u2019ot cink besantz a sa partie,\n  Et pour ce q\u2019il deinz sa baillie\n  Sur cynk Cit\u00e9s fuist seigno_ur_ant:\n  Mais qui d\u2019almoisne est droit marcha_n_t\n  Adquiert tout autre seignourie,\n  L\u2019amour de dieu q\u2019est toutpuissant,\n  Le ciel ove tout q\u2019est pourtienant,\n  En joye et p_er_durable vie.\n    Je lis q\u2019almoisne est le semaille\n  Le quel, au fin qu\u2019il cresce et vaille,\n  Om doit semer; car un soul maile\n  Q\u2019om de s\u2019almoisne au pov_er_e baille\n  Valt plus q\u2019a don_n_er une masse[423]\n  Au riche, q\u2019ad tout plain sa tasse:\n  Et qui du pit\u00e9 se desquasse\n  Et don_n_e au povre la myaille\n  Du pain, dont il sa faim aquasse,\n  Si poy d\u2019almoisne excede et passe\n  Le feste au riche et le vitaille.\n    Ly sages dist en sa maniere,\n  Don_n_etz, et si n\u2019en targetz mye,\n  Ain\u00e7ois q_ue_ toy la mort surquiere\u2019:\n  Lors ert trop tard, si l\u2019en te quiere,\n  Qant p_er_du as ta manantie.\n  Pour ce don_n_etz en ceste vie,\n  Car la lanterne meulx te guie\n  Devant la main que p_ar_derere:\n  Tantcom_m_e tu as la seignourie,\n  Meulx valt don_n_er la soule mye,\n    Ly sages te dist ensement,\n  \u2018Ce que l\u2019en don_n_e au povre gent\n  Est a dieu mesmes aprest\u00e9,\n  Et il a cent fois plus le rent.\u2019\n  Car il dist mesmes tielement,\n  \u2018Quiconq_ue_ as povres ait don_n_\u00e9\n  El no_u_n de moy par charit\u00e9,\n  A moy le don_n_e, et de bon gr\u00e9\n  Je le resceive, et p_ro_prement\n  O com_m_e almoisne est benur\u00e9e,\n  Quelle ad si bon repleggement.\n    Escoulte qui le povre oublie\n  Que Raphael dist a Thobie:\n  \u2018Meulx valt,\u2019 ce dist, \u2018a dieu don_n_er\n  Almoisne, que la tresorie\n  Combler d\u2019estroite muscerie,\u2019\n  Du quoy le deable est tresorer.\n  Ce dist David en son psalter:\n  Deigne a la povre maladrie\n  Pour leur desease socourer;\n  Car les mals jours ne doit doubter\n  Ne les p_er_ils de ceste vie.\u2019\n    Ce dist Senec, \u2018Al indigent\n  Dorrai des mes biens francheme_n_t,\n  Au fin q_ue_ sauf sanz indigence\n  Du corps et alme ensemblement\n  En soie\u2019: car tout voirement[424]\n  Disant q_ue_ cil qui fait expense\n  D\u2019almoisne, dieux le recompense\n  En halt le ciel molt richement\n  De sa lumere et sa presence,\n  U sanz tenebre en conscience\n  Il verra dieu tout clierement.\n    Almoisne ensi com_m_e p_ro_curour\n  S\u2019en vait au ciel sup_er_iour,\n  Vers dieu et vers les seintz entour,\n  Dont sont res\u00e7uz en grant hono_ur_\n  Tous cils qui l\u2019ont en lo_ur_ message\n  Mand\u00e9 devant la main com_m_e sage:\n  Car f_ra_nche Almoisne en son langage\n  Tant sciet parler au creatour,\n  Et porte ove luy tant riche gage,\n  Que l\u2019alme des tous mals desgage\n  Et la remette en bon amour.\n    Q\u2019Almoisne les pecch\u00e9s exteigne\n  Car Daniel ce vait disant\n  Au Roy qui Babiloine meine,\n  Q\u2019il des g_ra_ns biens de son demeine\n  Almoisne au povre soit don_n_ant,\n  Dont ses pecch\u00e9s soit rechatant.\n  He, quel finance soufficant,\n  Qe l\u2019alme a salvet\u00e9 remeine,\n  Et le fait franc qui p_ar_devant\n  Fuist en servage du tirant:\n  Vei la, com_m_e bon_n_e chambreleine!\n  Que l\u2019alme lave nette et clere,\n  Q\u2019ascune tache n\u2019y appiert:\n  Du ciel Almoisne est la portiere,\n  Qui tous les soens ove lo_ur_ charrere\n  Y laist entrer, qant on le quiert:\n  Qant om saint Julian requiert\n  Pour bon hostel, Almoisne y ert,\n  [Sidenote: =f. 88=]\n  Sicom_m_e la tresbon_n_e hostelliere:\n  Almoisne ensi, com_m_e meulx affiert,\n  Et tous les mals met a derere.[426]\n    Almoisne est faite en mainte guise,\n  Dont je te dirray la divise,\n  Bon est si tu l\u2019entenderas:\n  Primer tu q\u2019as richesce adquise\n  Dorras la cote et la chemise\n  Au povre, qant nud le verras,\n  De saint Martin t\u2019essampleras;\n  As fameillous, car tiele aprise\n  Del dieu com_m_andement en as;[427]\n  Auci d\u2019almoisne herbergeras\n  Celluy qui n\u2019ad meson u gise.\n    Auci d\u2019almoisne visiter\n  Tu dois malade et prison_n_er\n  De tes biens et de ta p_re_sence:\n  D\u2019almoisne don_n_e ton denier,\n  U meulx le quidez assener,\n  Ainz du suffraite l\u2019evidence\n  Tu dois sercher de ta prudence,\n  Et u tu vois greigneur mestier,\n  Dorretz du large main extense;\n  Mais la plus grevouse indig_en_se[428]\n  C\u2019est riche en povret\u00e9 to_ur_ner.\n    Je lis d\u2019un hom_m_e qui pie\u00e7a\n  Fuist riche, et puis luy fortuna\n  Q\u2019il devint povre, et po_ur_ soy pestre\n  Au bordell, siqu\u2019il par cela\n  Viv_er_oit, qant meulx ne poait estre.\n  Mais celle nuyt p_ar_ sa fenestre\n  Saint Nicholas, qui scieust bien l\u2019estre,\n  Argent et orr aval rua,\n  Siq_ue_ l\u2019almoisne de sa destre\n  Les files ove leur fol ancestre\n  Du pecch\u00e9 tint et remonta.\n    O quel essample nous entrait\n  De nuyt pour ses almoisnes faire;\n  Assetz le pot bien avoir fait\n  Du jour, mais il volt son bienfait\n  Celer sanz sa loenge en traire;[429]\n  De tant estoit s\u2019almoisne maire.\n  Ly sages dist, \u2018Si voes dieu plaire,\n  Fai que ly povres almoisne ait\n  Musc\u00e9 trestout en secretaire\n  Deinz son giro_u_n, car ly bienfaire\n  De tiele almoisne a dieu s\u2019en vait.\u2019\n  Dorras, et puis falt une riens,\n  Qe si plus sages es d\u2019autry[430]\n  Et tu d\u2019almoisne au droit soviens,\n  En tous les lieus u q_ue_ tu viens\n  Ton sen dorras a chascuny,\n  Q\u2019est du bon consail desgarny:\n  Car Salomon te dist ensi,\n  Qe s\u2019au tiel point ton sen detiens,\n  Et sens musc\u00e9, qant n\u2019est o\u00ff,\n  Ne l\u2019un ne l\u2019autre vale riens.\n    En general l\u2019almoisne est grant,\n  Qui plus sciet ou plus est puissant,\n  Qant son voisin voit en destresse\n  Du charge qui trop est pesant,\n  Aider luy doit de maintenant\n  De sa force et de sa vistesce,\n  Pour supporter l\u2019autry fieblesce;\n  Du saint Apostre en son vivant:\n  Pour ce jofne hom_m_e a la vielesce\n  Et ly viels hom_m_e a la jofnesse,\n  Chascun vers l\u2019autre soit aidant.\n    Ly saint p_ro_dhom_m_e sont tenu\n  Prier, car c\u2019est en chascun lieu\n  Almoisne al alme et grant p_ro_fit.\n  Du bon saint Piere j\u2019ay bien lieu,\n  Combien q\u2019il d\u2019orr n\u2019estoit po_ur_veu,\n  Au povre clop, ain\u00e7ois luy dist,\n  \u2018Va t\u2019en tout sein,\u2019 et cil guarist:\n  Mais au jour d\u2019uy n\u2019est pas veeu[431]\n  L\u2019almoisne q\u2019est ensi confit,\n  Et nepourqant c\u2019est un excit\n  Q\u2019om doit don_n_er almoisne a dieu.\n    Du petit poy serra don_n_\u00e9,\n  Du nient l\u2019en dorra volent\u00e9;\n  Car si tu n\u2019as du quoy don_n_er,\n  D\u2019avoir le cuer piteus et l\u00e9e:\n  Poverte n\u2019en dois allegger;\n  Cil n\u2019est pas pov_er_e a droit jugger\n  Q\u2019ad poy ou nient ove large cuer,\n  Ainz cil est povre et malur\u00e9e\n  Q\u2019ad molt et plus voet convoit_er_;\n  Mais qui la sav_er_a bien garder,\n  Poverte est noble et beneur\u00e9e.\n    Le philosophre en son aprise\n  Si dist a son com_m_encement\n  Qe c\u2019est un bien q_ue_ l\u2019en despise.\n  Si nous agardons la divise,\n  Bon_n_e est, car dieus tout f_ra_ncheme_n_t\n  Son ciel don_n_e a la povre gent;\n  L\u2019estat du povre il ensement\n  Eslut, qant vint a sa juise,\n  Dont fuist despit trop vilement:\n  Lors m\u2019est avis, qui bien l\u2019enp_re_nt,\n    Celle est auci la droite mere\n  Du saunt\u00e9 et la remuere\n  De toute cure et de destance;\n  Car n\u2019est gloutouse ne lechiere,\n  Dont maladie luy surquiere,\n  Ne trait phisique a sa queinta_n_ce:\n  Pov_er_te auci de s\u2019alliance\n  Ne fait avoir la guerre en F_ra_nce,\n  N\u2019est mye as armes coustum_m_ere;\n  Ainz en quiete et en souffrance\n  Met toute cure loign derere.\n    Pov_er_te auci du sapience\n  Fait controver l\u2019exp_er_ience\n  De dieu servir, amer, doubter:\n  Quiq_ue_ debat ou crie ou tence,\n  N\u2019est qui la quiert en evidence,\n  Dont ait destourb\u00e9 le penser\n  D\u2019ymaginer, de contempler,\n  Tanq\u2019il tout voit de sa prudence;\n  Et lors est sage a terminer,\n  N\u2019est autre q\u2019un soul dieu amer,\n  P_ar_ qui tout bien fine et com_m_ence.\n    Pov_er_te est celle marchandie,\n  Dont p_er_dre l\u2019en ne porra mye,\n  Car mesmes dieus p_ro_mis no_us_ a\n  Qe cil qui laist en ceste vie\n  Pour luy parent ou manantie,\n  Centante plus resceivera\n  En vie que jam_m_ais faldra.\n  O com_m_e poverte multeplie!\n  Sage est qui la bargaignera,\n  Car pour nient on l\u2019achatera,\n  Et tout rep_re_nt au gaignerie.\n    Pov_er_te est la possessio_u_n\n  Du quelle en nulle sessio_u_n\n  N\u2019est qui la part voet chalang_er_:\n  Q\u2019un tout soul oef deinz la meso_u_n\n  Q\u2019en ese l\u2019en porra manger\n  Meulx valt q_ue_ la meson plener\n  Du qanq\u2019 om porroit souhaider,\n  U l\u2019en doit manger en ten\u00e7o_u_n.\n  O com_m_e te dois ele\u00ebscer,\n  Franche poverte sanz danger!\n  Tous ont envye, mais tu no_u_n.\n    Poverte sanz sollicitude,\n  Felicit\u00e9, car tu deinz toy\n  As sufficance et plenitude.\n  Quiq_ue_ des gens ait multitude,\n  Tu as soul dieu deinz ton recoy,\n  Qui te pourvoit assetz du quoy,\n  Dont tu te tiens peisible et coy,\n  N\u2019est qui tes biens de toy exclude.\n  Ne say dont plus loer te doy;\n  Si dieus te voet don_n_er a moy,\n    =Ore dirra de la quarte file de F_ra_nchise, la quelle ad\n    no_u_n Largesce, contre le vice d\u2019Escharcet\u00e9.=\n    La quarte file ad no_u_n Largesce,\n  Que d\u2019Avarice n\u2019est oppresse,\n  Ainz hiet vilaine Escharcet\u00e9:\n  Franchise l\u2019ayme et la p_ro_fesse,\n  De son hostel com_m_anderesse\n  L\u2019ad fait pour sa grant larget\u00e9;\n  Dont la pov_er_te en son degr\u00e9\n  Re\u00e7oit en hospitalit\u00e9:\n  Ne laist un soul avoir destresce\n  Maisq_ue_ par trop necessit\u00e9\n  Son p_ro_pre estat en ce ne blesce.\n    Car la vertu de mon escrit\n  Ne parle yci du plus parfit,[432]\n  Q\u2019om doit ses biens tout refuser\n  Et du pov_er_te le despit\n  Souffrir du siecle en povre plit:\n  [Sidenote: =f. 89=]\n  Bien fait qui ce porra durer;\n  Mais nepourquant ly droiturer,\n  Qui dieus des biens fait habonder,\n  Et voet Largesce au droit mener,\n  Ce doit souffire a son loer,\n  Qant il est humble d\u2019espirit.\n    As bons est bon_n_e toute chose,\n  Car l\u2019om_m_e bon bien se dispose\n  Des biens q_ue_ dieus luy ad don_n_\u00e9;\n  Ne tient pas avarice close\n  D\u2019Escharcet\u00e9, ainz la desclose\n  Sanz point de p_ro_degalit\u00e9.\n  Ne quiert pour ce la renom\u00e9e\n  Du poeple ne la veine glose,\n  Ain\u00e7ois le fait de duet\u00e9,\n  Au fin q_ue_ dieus l\u2019en sache gr\u00e9[433]\n  Du conscience en la p_ar_close.\n    La vertu de Largesce en soy\n  Le my tient entre trop et poy;\n  Dont si tu voes largesce faire,\n  Despen sur tiele gent et toy,\n  U meulx verras q_ue_ soit a faire:\n  Car si tu fais despense maire\n  Que n\u2019est du reso_u_n necessaire,\n  Ce n\u2019est largesce, ainz est desroy;\n  Et sur la gent q\u2019est de mal aire\n  Si tu despens, c\u2019est au contraire\n  Du reso_u_n et de bon_n_e loy.\n    Ice t\u2019enseigne Marcial,\n  Envers tous autres p_ar_ensi\n  Q\u2019a toy n\u2019en facetz trop du mal;\n  Car ce n\u2019est pas largesce egal:\n  Et d\u2019autre p_ar_t te dist auci\n  Danz Tullius, q\u2019a ton amy\n  Largez soietz, maisq_ue_ d\u2019autry\n  Ne piletz par especial,\n  Dont ta largesce soit compli;\n  Car l\u2019un et l\u2019autre sont bany\n    Largesce pour bon gov_er_nage\n  Ad retenu de son menage\n  Discrecio_u_n et Attemprance.\n  Discrecio_u_n, q\u2019est assetz sage,\n  Voiant le temps, le lieu, l\u2019usage,\n  Et son estat et sa soubstance,\n  Fait ordiner la pourvoiance,\n  Et lors par juste circumstance\n  Pour avoir leur bon_n_e aqueinta_n_ce;\n  Mais sur trestout po_ur_ dieu plesance\n  Y met le plus de son coustage.\n    Discrecio_u_n te fra despendre\n  La q_ue_ tu puiss honour rep_re_ndre,\n  Et Attemprance endroit de luy\n  Te fait de sa mesure entendre\n  Q\u2019au trop ne dois ta main extendre;\n  Car si tu follargesce ensi\n  Fais, dont tu soiez anienti,\n  Tu fais com_m_e cil qui soi surp_re_ndre\n  Se laist com_m_e fol et malbailly\n  De son tresmortiel anemy,\n  Qant n\u2019ad ran\u00e7o_u_n dont porra rendre.\n    Ce dist David en son escript,\n  \u2018Selonc ton cuer et t\u2019espirit\n  Ou plus ou meinz dieus te dorra\u2019:\n  Au cuer eschars dorra petit,\n  Au large dorra large habit,\n  Mais au large hom_m_e bien esta,\n  Car seigno_ur_ de ses biens serra,\n  Dont porra faire son delit;\n  Mais l\u2019autre n\u2019ad dont s\u2019aidera,\n  Ainz en grant doubte il servira,\n  Q\u2019a ses richesces est soubgit.\n    Dans Tullius ly bons p_ar_liers\n  Encontre les eschars aviers\n  Ensi p_ar_lant de sa doctrine,\n  Les biens de l\u2019om_m_e seculiers\n  Solonc nature et loy divine;\n  Si te consaille en sa covine\n  Depuisq_ue_ dieus ensi diffine\n  Et voet q_ue_ soions p_ar_coniers,\n  Com_m_e plus fortune te destine,\n  Fai ta largesce au gent voisine\n  De ta viande et tes deniers.\n    Au vray largesce dieu fuison_n_e,\n  Qant de sa p_ro_pre large mein\n  Viande a cink Mil hom_m_es don_n_e:\n  De sa largesce tous eston_n_e,\n  Car du petit tout furont plein;\n  C\u2019estoit le fait du soverein\n  Pour essampler le poeple humein\n  Qe qui largesce au droit compon_n_e,\n  Dont fait p_ro_ufit a son p_ro_chein,\n  Dieus est en ce com_m_e capitein,\n    Dieus qui fait droit a chascuny\n  Te dist en l\u2019evangile ensi,\n  \u2018Rende a Cesar q\u2019a Cesar dois,\n  Et don_n_e a dieu q_ue_ dois a luy\u2019:\n  Com_m_e jadis fit Jacob, le qui\n  A dieu don_n_a la disme, ain\u00e7ois,\n  Par ce q\u2019a dieu don_n_a ses droitz,\n  Dieux ly don_n_a molt bel encroiss,\n  A son paiis quant reverti:\n  Bon est, des biens q_ue_ tu re\u00e7ois\n  La disme soit a dieu parti.\n    Cil q\u2019est droit large en sa p_ar_tie\n  Tout de sa p_ro_pre pourp_ar_tie\n  Fait sanz ravine sa largesce;\n  Au covoitise ne s\u2019applie,\n  Ainz du justice bien complie\n  Au point tout son affaire adresce:\n  Si don_n_e au povre gent oppresse,\n  Des toutes p_ar_tz se justefie,\n  Siq_ue_ son no_u_n du bien encresce;\n  P_ar_ quoy com_m_e sa demesne hostesse\n  Tient Bon_n_e fame en compaignie.\n    Sidrac te dist tout ensement,\n  \u2018Qant covoitise te susprent,\n  Tantost te dois rementevoir\n  De ton bon no_u_n, siq_ue_ la gent\n  Mal n\u2019en diont, car nul argent\n  Ainz te valt meulx bon no_u_n avoir\n  Qe Mill tresors d\u2019ascun avoir.\u2019\n  Si dist auci qu\u2019il p_ro_prement\n  Meulx ayme a p_er_dre son manoir,\n  Ainz q_ue_ son p_ro_esme a decevoir,\n  Dont porroit gaigner laidement.\n    Par tout u que Largesce irra,\n  Bon no_u_n ades luy su\u00efra\n  Du renom\u00e9e; dont dist ly sage,\n  A celluy qui dieus amera,\n  Et plus en porte d\u2019avantage.[434]\n  Roy Salomon au franc corage\n  De sa largesce en chascun age\n  Par tout le monde om parlera:\n  Meulx valt largesce que p_ar_age,\n  Car sanz largesce seigneurage\n  N\u2019est riens si vil com_m_e est cela.\n    La gent p_ar_ tout le siecle prie\n  Pour p_ro_fit q_ue_ de luy avient:\n  \u2018Largesce,\u2019 dist le povre et crie;\n  La vois de tiele heraldie\n  Po_ur_ luy qui povrez gentz sustient\n  Jusques as nues monte, et vient\n  Pardevant dieu, qui le retient,\n  Et don_n_e le Seneschalcie\n  Du ciel ove tout le bien q\u2019attient;\n  U sa largesce puis maintient\n    =Ore dirra de la quinte file de F_ra_nchise, quelle ad no_u_n\n    Saint po_ur_pos, contre le vice de Simonie.=\n    Franchise ad sa cinkisme file,\n  La quelle ses clergons n\u2019affile\n  Du Simonye ou d\u2019Avarice;\n  Ain\u00e7ois se guart q\u2019en champ ne ville\n  Sa conscience ja n\u2019avile\n  Par do_u_n, priere, ou p_ar_ service,\n  Dont elle acate benefice,\n  Q\u2019ensi ne voet en nulle office\n  Du sainte eglise entrer l\u2019ovile:\n  Q\u2019offendre voet la dieu justice\n  Ou p_ar_ Cano_u_n ou par Civile.\n    De ceste franche dam_m_oiselle\n  Le no_u_n Saint pourpos om appelle;\n  Car son corage est tout divin,\n  Com_m_e la verraie dieu ancelle,\n  Que jam_m_ais cure ne chapelle\n  Desire avoir p_ar_ mal engin:\n  Par luy le vice Simonin\n  Ne pour l\u2019exploit de sa querelle\n  Les l_ett_res vont en p_ar_chemin,\n  Ne ly message, en son chemin\n  Qui vole plus q_ue_ l\u2019arundelle.\n    Ly clercs q\u2019ensi s\u2019est po_ur_posant\n  Ne vait point les seigno_ur_s glosant,\n  [Sidenote: =f. 90=]\n  Ensi com_m_e fait ly courteiour;\n  Ne d\u2019autri mort est expectant,\n  N\u2019a Rome s\u2019en vait pas serchant,\n  Du symonie devisour,\n  Voir plus q_ue_ n\u2019est cil assissour\n  Qui vait l\u2019enqueste devisant;\n  Ainz tout attourne son amour\n  Vers dieu, sanz qui de nul hono_ur_\n  L\u2019estat desire tant ne qant.\n    L\u2019en dist ensi com_m_unement,\n  \u2018Bon fin du bon com_m_encement,\n  Du bon pourpos vient bon exploit\u2019:\n  Ly clercs qui ceste file aprent\n  Son com_m_encer bon estre doit.\n  Qant le saint ordre de Benoit\n  Prim_er_ement pour dieu re\u00e7oit,\n  Son no_u_n doit su\u00efr p_ro_prement,\n  Qu\u2019il de benoit ne soit maloit;\n  Car clercs qui to_ur_ne en tiel endroit\n  C\u2019est un mal retrogradient.\n    Melchisedech fuist le primer\n  El ordre de presbiterie:\n  Saint pourpos ot au com_m_encer,\n  Car autrement, n\u2019estuet doubter,\n  De dieu eslit ne fuist il mye;\n  N\u2019achata point p_ar_ Simonye\n  Ses ordres, ne pour rectorie\n  Si saint estat volt covoiter:\n  La viele loy nous signefie,[435]\n  Q\u2019ensi devons de no partie\n    Aron auci du viele loy\n  Estoit Evesq_ue_ al plus halt Roy[436]\n  Par droite eleccio_u_n divine,\n  Du saint po_ur_pos q\u2019il ot en soy,\n  Pour sa justice et pour sa foy,\n  Dieus s\u2019agrea de sa covine;\n  Ne pourcha\u00e7a de sa falsine,\n  Ne par brocage simonine\n  Le mitre ne l\u2019anel au doy:\n  Ly clerc qui sont en ce t_er_mine;\n  Meulx en valdront, tresbien le croy.[437]\n    U la vertu du Saint pourpos\n  El cuer du prestre gist enclos,\n  Ja Simonie n\u2019ert enclose,\n  Ainz tout le mal en ert forsclos;[438]\n  Du saintet\u00e9 fait son p_ar_clos,\n  Si q\u2019Avarice entrer n\u2019y ose.\n  He, dieus, com_m_e est honeste chose,\n  Du sainte eglise en bon repos,\n  Quant Simonie ne l\u2019oppose:\n  Cil p_re_latz q\u2019ensi se dispose\n  Bien gardra son divin depos.\n    C\u2019est la vertu q_ue_ l\u2019en diffine\n  Semblable au seinte pelerine,\n  Qui son voiage bien com_m_ence,\n  Et bien le vait, et bien le fine:\n  Celle est auci la dieu meschine,\n  Qe deinz ses chambres en silence\n  Luy dist, et cil don_n_e audience:\n  Celle est del arbre la racine,\n  Que porte fruit du p_ro_vidence:\n  Celle est sanz neele le semence,\n  Dont om la paste fait divine.\n    =Ore dirra la descripcion de la vertu de Franchise p_ar_\n    especial.=\n    O com_m_e F_ra_nchise ad belle issue,\n  Dont d\u2019Avarice se dessue\n  Chascun p_ro_dhom_m_e en son corage!\n  N\u2019est riens si franc dessoubz la nue,\n  Trestout ert franc de vil servage,\n  D\u2019argent et d\u2019orr et du pilage;\n  Car d\u2019Avarice en nul estage\n  De plus ou meinz son cuer englue:\n  Benoit soit tiele seignourage\n  Q\u2019as povrez gentz fait avantage\n  Et a soy mesmes grant aiue.\n    Franchise pense bien cela,\n  Dieu com_m_anda q\u2019om face amys,\n  Et q\u2019om son tresor comblera\n  El ciel, u ja ne ruillera:\n  Franchise en tient le dieu devis;[439]\n  Dont qant d\u2019icy serra failliz,\n  Son tabernacle en paradis\n  App_ar_eill\u00e9 prest trovera,\n  U riches ert et manantis\n  De la richesce que toutdis\n    Quant dieus en terre descendoit,\n  Franchise lors ove luy venoit,\n  Dont l\u2019Avarice a l\u2019anemy,\n  Q\u2019el gouffre de Sathan tenoit\n  Et soubz les cliefs d\u2019enfern gardoit\n  Des almes q\u2019il avoit trahi:\n  Franchise tous les enfranchi\n  Et leur ran\u00e7on paia p_ar_my,\n  Et g_ra_nt richesce leur donoit\n  Faisons franchise env_er_s autry\n  Sicom_m_e vers nous dieus le fesoit.\n    =Ore dirra de les cink files que naiscont de la vertu de\n    Mesure, des quelles la prim_er_e ad no_u_n Diete, contre le\n    vice de Ingluvies.=\n    Encontre vile Gloutenie\n  Naist une vertu bien norrie\n  Du reso_u_n et divine grace;\n  Mesure ad no_u_n, la dieu amye:\n  Cink files ad en compaignie,\n  Chascune suit sa mere au trace,\n  Des quelles l\u2019alme se solace,\n  Dont falt q_ue_ chascun hom_m_e sace\n  O ventre glous, mal prou te face,\n  Car la primere te manace\n  Qe trop manger ne dois tu mie.\n    De cestes files la primere\n  Par consail de sa bon_n_e mere\n  En droite nominacio_u_n\n  Diete ad no_u_n, la dieu treschiere,\n  Quelle a mesure toute entiere\n  Se p_re_nt: car pour temptacio_u_n\n  Ne quiert sa recreacio_u_n,\n  Si no_u_n q_ue_ reso_u_n la requiere;\n  Et lors par estimacio_u_n\n  Sa droite sustentacio_u_n\n  Prent entre vuide et trop plen_er_e.\n    Cil qui de ceste s\u2019esvertue,\n  Ja pour gloutouse sustenue\n  Gloute\u00ebment ne mangera;\n  Ain\u00e7ois q\u2019il voit celle houre due\n  Pour manger, mais ce ne serra\n  Au matin qant se levera.\n  Car ja son ventre n\u2019emplera,\n  Dont s\u2019alme vuide soit tenue,\n  Ainz au primer dieu servira,\n  Dont l\u2019alme se desjunera,\n  Et puis laist q_ue_ le corps mangue.\n    Le ventre vit en grant quiete,\n  Et vit solonc bon_n_e attemprance\n  De sa pitance consu\u00ebte;\n  Car qui se paist au droite mete,\n  Son corps du sant\u00e9 bien avance.\n  Cil q\u2019ensi fait n\u2019av_er_a doubtance\n  Q\u2019il doit morir du mal du pance,\n  Si no_u_n q\u2019il d\u2019ascune planete\n  Soit corrupt d\u2019autre circumstance:\n  Dont m\u2019est avis meulx valt pita_n_ce\n    Par vray Diete bien se guie\n  Cil q\u2019a son ventre ne s\u2019applie\n  Pour gloutenie soulement,\n  Du quoy la char se glorifie,\n  Ainz voet q_ue_ l\u2019alme soit norrie\n  Avoec le corps ensemblement:\n  Auci qant sainte eglise aprent\n  Q\u2019om doit juner devoutement,\n  Ce voet juner de sa partie;\n  Qant doit venir au juggeme_n_t\n  S\u2019escusera de gloutenie.\n    =Ore dirra de la seconde file de Mesure, la quele ad no_u_n\n    Abstine_n_ce, contre le vice de Delicacie.=\n    Une autre file de Mesure\n  Loigns des delices se mesure,\n  Ne voet pas estre delicat;\n  Ainz s\u2019en abstient en chascune hure,\n  Tan_que_ famine la court sure,\n  Du quoy devient et maigre et mat:\n  Mais lors, qant force le debat,\n  Tenir en droit de sa nature.\n  C\u2019est la vertu q_ue_ sanz rebat\n  Ove Gloutenie se combat,\n  Et la met a desconfiture.\n    Quiconq_ue_ ceste file meine,\n  Ne se delite en paindemeine,\n  Ainz mangut pain d\u2019une autre paste,\n  [Sidenote: =f. 91=]\n  Ne par delit bon vin asseine;\n  Combien q\u2019en ait sa coupe pleine,\n  Ainz tient en toise l\u2019arcbalaste,[441]\n  Dont l\u2019alme tret et fiert en haste\n  La char q\u2019est contre luy halteine,\n  Et toute sa delice guaste:\n  En tiele guise il la repaste,\n  Qu\u2019il fait courtois de la vileine.\n    Mais s\u2019il avient ensi par cas\n  Qe l\u2019abstinent d\u2019ascun solas\n  Par compaignie estuet manger,\n  Des bons mangers le doulz ou crass,\n  La bouche s\u2019en poet deliter\n  Des tieus delices savourer,\n  Mais ja ly cuers de son gouster\n  Par mal ne s\u2019en delite pas;\n  Ainz rent loenge a dieu loer,\n  Dont bouche se fait solacer\n  Ly cuers dist, \u2018Deo gracias.\u2019\n    U ceste vertu l\u2019ostel guarde,\n  Car point ne trove y du vitaille\n  Dont il la frele char enlarde,\n  Ne dont les fols delitz rewarde,\n  Ainz des tieux mess y trove faille:\n  Lors qant ne trove q_ue_ luy vaille,\n  Le siege laist, q_ue_ plus n\u2019assaille;\n  Car Abstinence n\u2019est couarde,\n  Ain\u00e7ois l\u2019enchace et fiert et maille,\n  Dont il s\u2019en fuit de la bataille,\n    Sainte Abstinence en sa meso_u_n\n  Retient com_m_e pier et compaigno_u_n\n  Discrecio_u_n en compaignie:\n  Si l\u2019une hiet replecio_u_n,\n  Celle autre endroit de sa reso_u_n\n  L\u2019estat du trop juner denye;\n  Mais toute voie ensi la guye,\n  Siq_ue_ la frele char chastie\n  Et la met en subjeccio_u_n\n  P_ar_ poy manger; mais q\u2019elle occie\n  Par tressoubtile inspeccio_u_n.\n    La loy divine ne dist pas\n  Ensi, que tu ne mangeras,\n  Ain\u00e7ois te dist et te defent\n  Que gloutenie nulle fras.\n  Pour ce te covient en ce cas\n  P_ar_entre deux discretement\n  Guarder; car si trop pleinement\n  Du gloutenie accuseras,\n  Et si tu es trop abstinent,\n  Nature en dolt, q_ue_ folement[442]\n  Lors tu toy mesme occieras.\n    Mais q\u2019abstinence soit p_ar_fait,\n  Encore il falt q_ue_ plus soit fait,\n  Com_m_e saint Gregoire no_us_ divise;\n  Qui dist q_ue_ si ly povres n\u2019ait\n  Ce que du bouche l\u2019en retrait,\n  Car qui s\u2019abstient p_ar_ tiele guise\n  Ne fait a dieu son sacrifise,\n  Ainz d\u2019avarice trop mesfait,\n  D\u2019escharcet\u00e9 qu\u2019il ad enprise,\n  Qant la viande q\u2019est remise\n  As p_ro_pres oeps guarder le fait.\n    Encore al Abstinent covient\n  Qe deinz son cuer bien luy sovient\n  Q\u2019il d\u2019ascun pecch\u00e9 n\u2019ait lesure.\n  En son pecch\u00e9, c\u2019est tout po_ur_ nient;\n  Q\u2019ensi font deable, qui nulle hure\n  Vuillont manger, mais sanz mesure\n  Leur pecch\u00e9 par malice endure.\n  Mais l\u2019om_m_e qui bien se contient\n  En abstinence droite et pure,\n  Ensi com_m_e vous ay dit dessure,\n  C\u2019est cil qui dieus ove luy retient.\n    =Ore dirra de la tierce file de Mesure, quelle ad no_u_n\n    Norreture, contre le vice de Sup_er_fluit\u00e9.=\n    Mesure encore y enfantoit\n  Que Norreture est appell\u00e9;\n  C\u2019est celle que mangut et boit\n  Tout prest a desrainer son droit\n  Encontre Sup_er_fluit\u00e9:\n  C\u2019est la vertu plus mesur\u00e9,\n  En qui n\u2019ert pas desmesur\u00e9\n  Le goust, maisq_ue_ la vie en soit[443]\n  Norrie en sa necessit\u00e9:\n  A l\u2019alme rent sa duet\u00e9,\n    Selonc s\u2019estat et son pour quoy\n  Se fait norrir de plus ou poy,\n  S\u2019il fort ou fieble ait le corsage,\n  S\u2019il fait labour ou se tient coy,\n  Tout ce compense en son recoy,\n  Et sa jofnesse ou son viel age:\n  Solonc son temps et son usage\n  Mangust du meillo_ur_ comp_er_nage,\n  Et boit del meulx q\u2019il ad du quoy;\n  Ou a priere ou a l\u2019ov_er_age\n  Solonc la duet\u00e9 de soy.\n    Dieus qui fourma trestoute beste,\n  Ou soit marrine ou soit t_er_reste,\n  Tous les norrist de sa mesure,\n  Dont ils vivont solonc lo_ur_ geste,\n  Et ly salvage et ly domeste,\n  Sanz faire excess de norreture:\n  Mais l\u2019om_m_e q\u2019est al dieu figure\n  S\u2019il soit plus malnorri de ceste,[445]\n  Lors m\u2019est avis q\u2019il desnature;\n  Car sur trestoute creature\n  Reso_u_n voet bien q\u2019il soit honeste.\n    C\u2019est la vertu q_ue_ tout se plie\n  A mesure et a courtoisie;\n  Bon manger ad, bien le mangue,\n  Le claret boit et la florie;\n  Mais ce n\u2019est pas p_ar_ gloutenie,\n  Siq_ue_ sa force est maintenue,\n  Dont soy et autrez meulx aiue\n  Ou soit du siecle ou de clergie:\n  Qant dieus la Gloutenie tue,\n  A ceste q\u2019ensi s\u2019esvertue\n  Dorra la p_er_durable vie.\n    =Ore dirra de la quarte file de Mesure, quelle ad no_u_n\n    Sobret\u00e9, contre le vice de Yveresce.=\n    La quarte file en ceste histoire\n  L\u2019en nom_m_e Sobret\u00e9 du boire,\n  La quelle jam_m_ais par excesse\n  A la taverne n\u2019est notoire\n  Pour soy aqueinter d\u2019Yv_er_esce.\n  Vin don_n_e au cuer sen et le\u00ebsce,\n  Qant hom_m_e sobrement l\u2019adesce,\n  Sicom_m_e dist l\u2019escripture voire;\n  Et autrement dolour, tristesce,\n  Enfermet\u00e9, folour, fieblesce,\n  Plus q_ue_ nul hom_m_e porroit croire.\n    Mais la vertu de Sobret\u00e9\n  C\u2019est po_ur_ le meulx, qant le vin boit;\n  Et po_ur_ conter sa dignet\u00e9\n  D\u2019especiale hon_n_estet\u00e9,\n  En quatre pointz loer l\u2019en doit:\n  Prim_er_ bien gart en son endroit\n  Qe l\u2019om_m_e en sa franchise soit\n  Du reso_u_n q\u2019est a luy don_n_\u00e9,\n  Et tous les membres en lo_ur_ droit\n  Sustient, ensi q_ue_ nul forsvoit,\n    Puis fait le seconde avantage,\n  Car l\u2019om_m_e franc du vil servage\n  Du Gloutenie fait guarder;\n  Et puis sustient le seignourage,\n  Dont l\u2019espirit en son estage\n  Dessur la char fait seignourer,\n  Siq_ue_ l\u2019enfernal buteller,\n  Qui fait les glous enyv_er_er\n  De son tresmalvois tav_er_nage,\n  Ainz droitement le fait mener\n  Jusques au fin de son voiage.\n    Le quarte bien especial,\n  Dont Sobret\u00e9 nous est causal,\n  C\u2019est q\u2019elle garde salvement\n  Du cuer la porte principal,\n  C\u2019est n_ost_re bouche natural;\n  Siq_ue_ le deable ascunement\n  N\u2019y entre ove son enticement,\n  Qui de sa bouche le portal\n  Ov_er_y, et puis ficha le dent\n  El pom_m_e, qui soudainement\n  Deinz paradis luy fuist mortal.\n    Qant dieus qarante jo_ur_s juna,\n  Le deable trop se soubtila,\n  Combien q_ue_ ce fuist tout en vein;\n  La bouche encore luy tempta,\n  Et en tieu fourme luy rova,\n  Mais dieus, qui scieust deva_n_t la main\n  Tous les agaitz du mal vilain,\n  Par Sobret\u00e9 luy resista;\n  [Sidenote: =f. 92=]\n  Dont bon serroit a tout humain\n  Garder la bouche ensi certain\n  Com_m_e n_ost_re sire la guarda.\n    Du Sobret\u00e9 l\u2019en doit loer\n  Celly q\u2019ensi se fait guarder:\n  De saint Jerom escript je truis,\n  Doit l\u2019avantgarde governer\n  En la bataille des vertus\u2019:\n  Si bien ne soit gard\u00e9 cel huiss,\n  Le deable y entre et fait confus\n  Tout quanq\u2019il puet dedeinz trov_er_,\n  Dont corps et alme sont p_er_duz:\n  Mais cil q\u2019est sobre est au dessus\n  Pour fort combatre et resister.\n    =Ore dirra de la quinte file de Mesure, quelle ad no_u_n\n    Moderacion, contre le vice de P_ro_degalit\u00e9.=\n    La quinte de Mesure n\u00e9e\n  Que les cliefs porte et est gardeins\n  Du pain, du char, du vin, du bl\u00e9e,\n  Chascun office en son degr\u00e9\n  Fait gouvern_er_ de pl_us_ ou meinz:\n  Des biens q_ue_ passont p_ar_ ses meins\n  Trop large n\u2019est ne trop vileins,\n  Ainz est bien sage et mesur\u00e9e;\n  Bien fait dehors, bien fait dedeinz,\n  Bien fait a soy, bien as p_ro_cheinz,\n    Cil q\u2019est de ceste file apris,\n  Excess par luy ja n\u2019ert enpris\n  Plus q\u2019il ne doit p_ar_ droit enp_re_ndre,\n  Ainz sa mesure tient toutdiz:\n  Il expent bien les noef des disz,\n  Mais disz de noef ne voet expe_n_dre.\n  Com_m_e son estat le poet comp_re_ndre,\n  Partie de ses biens voet prendre,\n  Et part don_n_er a ses amys,\n  Car pour sa bouche ne voet ve_n_dre\n  Son boef po_ur_ manger le p_er_dis.\n    Ce no_us_ dist dieus po_ur_ essampler:\n  \u2018Cil qui voet tour edifier,\n  Primer doit son acompte faire\n  Q\u2019il ait du quoy dont poet paier\n  Des p_ro_pres biens sanz ap_ro_mpter,\n  Po_ur_ acomplir tout son affaire:\n  Car s\u2019il com_m_ence sanz p_ar_faire,\n  Les gentz dirront de luy contraire,\n  Ce qu\u2019il ne pot a bon chief traire.\u2019\n  Lors m\u2019est avis meulx valt a taire\n  Qe g_ra_nt oultrage a desmener.\n    Selonc l\u2019effect de ceste aprise\n  Iceste file bien s\u2019avise\n  Q\u2019en son hostel nient pl_us_ expent\n  Mais ce q\u2019a reso_u_n luy suffise;\n  Car tiel excess fuit et despise\n  Si molt av_er_a lors molt enp_re_nt,\n  Du poy petit mesurement;\n  Ensi par ordre se devise,\n  No_u_n pas au ventre soulement,\n  Ainz au com_m_un du povre gent,\n  Ses biens departe en tiele guise.\n    =Ore dirra la descripcio_u_n de la vertu de Mesure p_ar_\n    especial.=\n    Par ce q_ue_ vous ay dit dessure\n  Savoir poetz, bon_n_e est Mesure,\n  Du quelle naist si bon_n_e orine,\n  Sont en sant\u00e9. Qui bien se cure\n  De leur phisique et discipline,\n  Qe bon_n_e et seine est leur covine\n  Trois choses nous en font doctrine:\n  Prim_er_ement sainte escripture,\n  Et puis nature a ce s\u2019acline,\n  Si fait la beste salvagine\n  Et tout mondeine creature.\n    Qui l\u2019escriptures voldra lire,\n  Notablement trover porroit,\n  Qe du manger om doit despire\n  Oultrage, et la mesure eslire\n  Que par reso_u_n suffire doit.\n  Nature auci voet q\u2019ensi soit,\n  Car po_ur_ regarder bien au droit,\n  Des tous les bestes q\u2019om remire\n  L\u2019om_m_e ad la bouche en son endroit\n  Et plus petit et plus estroit,[446]\n    Nature auci se tient content,\n  Qant om la paist petitement,\n  Du poy volt estre sustenue,\n  Car lors vit elle longuement;\n  Et s\u2019om la paist trop plainement,\n  Legierement s\u2019est abatue.\n  Trestoutes bestes soubz la nue\n  Deinz soy mesure ont contenue,\n  Sicom_m_e nature leur aprent:\n  La reson_n_able trop se mue\n  Qant se paist oultragousement.\n    =Ore dirra de les cink files queles naiscont de la vertu de\n    Chastet\u00e9, dont la prim_er_e ad no_u_n Bon_n_egarde, contre le\n    vice de Fornicacion.=\n    Encontre Leccherie frelle\n  Une autre vertu bon_n_e et belle\n  Dieus de sa grace y ordina,\n  Et a Reso_u_n don_n_a ycelle,\n  Dont puet defendre la querelle\n  De l\u2019Alme, et puis si la nom_m_a\n  Dame Chastet\u00e9, quelle enfanta\n  A la prim_er_e dammoiselle,\n  Ja fornicacio_u_n ne fra;\n  Car ceste ensi le gardera\n  Qu\u2019il ja vers autre ne chancelle.\n    Iceste file Bon_n_eguarde[447]\n  Estroiteme_n_t les cynk sens garde,\n  Siq\u2019ils ne devont forsvoier;\n  L\u2019oraille n\u2019ot, ne l\u2019oill reguarde,\n  Ne bouche parle par mesgarde,\n  Ne main mesp_re_nt au foltoucher,\n  Du quoy le cuer font enticer\n  Au folpenser deinz son einzgarde;\n  Ce sont le forain officer,\n  Qui du malfaire ou mal lesser\n  La char font hardie ou couarde.\n    Les cynk sens par especial,\n  Ce sont ly porte et fenestral,\n  Par queux le deable y est entrant\n  Qe molt sovent le reson_n_al\n  En bestial vait destournant:\n  Mais saint Jerom te vait disant,\n  Qe jam_m_ais deable ert po_ur_p_er_nant\n  La tour du cuer judicial,\n  Si Bon_n_egarde y soit devant\n  Po_ur_ garder q_ue_ tout ferm tenant\n  Soient du chastel ly portal.\n    Ly saint Apostre no_us_ defent\n  Car le p_ar_ler de ribaldie\n  Corrumpt les bon_n_es mours sove_n_t:\n  De tiel soufflet molt tost s\u2019esp_re_nt\n  Le fieu de chalde Leccherie.\n  Pour ce la bouche de folie\n  Si Bon_n_eguarde bien ne guie\n  En ce q\u2019a son office appent,\n  Le cuer s\u2019assente en sa partie,\n  Si tret la char en compaignie,\n    Quel es, ytiel ert ta p_ar_ole,\n  Honeste ou laide ou sage ou fole,\n  Car ce dont cuers habonde al hure\n  S\u2019en ist plustost de bouche et vole:\n  Ce tesmoignont de leur escole\n  Le philosophre et l\u2019escripture.\n  Mais Bon_n_egarde bien s\u2019en cure,\n  Sa lange ne laist pas sanz cure,\n  N\u2019ad point la goule chanterole\n  Ainz de reso_u_n q\u2019est au dessure\n  La lange tient com_m_e en gayole.\n    Du chose que n\u2019est pas a faire\n  Sanz emp_ar_ler om se doit taire,\n  Ce dist Senec, dont m\u2019est avis\n  Q\u2019om doit du leccherouse affaire\n  De bouche clos scilence attraire,\n  Et guarder soy par tiel devis\n  Qe ses p_ar_oles et ses ditz\n  Car qui de si fait essamplaire\n  Se voet garder, je truis escris,\n  Qe grant honour luy est p_ro_mis\n  En ciel, u tout honour repaire.\n    El main du lange est vie et mort,\n  Dont sages est qui s\u2019en remort,\n  Si q\u2019il sa lange poot danter.\n  La bouche souffle a malvois port,\n  Qant des folditz fait son report;\n  Le fieu tantost estenceller\n  Com_m_ence, et si continuer\n  Sufflant voldra, lors a plus fort[448]\n  La flam_m_e esp_re_nt; ensi parler\n  Du mal les mals fait enticer,\n  Et don_n_e as vices le support.\n  [Sidenote: =f. 93=]\n    Senec te dist que ta parole\n  Du vanit\u00e9 ne du frivole\n  Ne soit. Enten, tu foldisour:\n  Om doit compter a celle escole,\n  U q\u2019il ert mesmes auditour:\n  Lors croy je bien q_ue_ cil lechour,\n  Qui meulx quide ore en fol amo_ur_\n  Queinter ses ditz, dont se rigole,\n  P_er_dra l\u2019esploit de son labour,\n  Qant ly chan\u00e7ons se to_ur_ne en plo_ur_\n  Et toute ardante ert la carole.\n    De folp_ar_ler te dois retraire;\n  \u2018Mieulx valt,\u2019 ce dist ly sage, \u2018a taire\n  Sovent avient folie maire.\u2019\n  De ce no_us_ fist bon essamplaire\n  Uluxes, qant il folparla\n  A Circes et a Calipsa;\n  Du folp_ar_ler les enchanta,\n  Dont leur fesoit folie faire;\n  Auci, qant il les rescoulta,\n  Des lo_ur_ fols ditz tant assota\n    Pour ce luy covient abstenir\n  Du folp_ar_ler et folo\u00efr,\n  Qui selonc Bon_n_egarde vit;[449]\n  Car s\u2019il l\u2019oraille voet ov_er_ir,\n  Au paine se porra cov_er_ir,\n  Qu\u2019il chastet\u00e9 sovent n\u2019oblit.\n  Qui les chan\u00e7ons en mer o\u00eft\n  De les Sereines, s\u2019esjo\u00fft,\n  Qe tout le cuer le font ravir;\n  Qant il meulx quide estre a bon plit,\n  En halte mer luy font perir.\n    Auci covient guarder la veue,\n  Car l\u2019oill q\u2019au folregard se mue\n  Sovent reporte au cuer dam_m_age:\n  David, qant passa p_ar_ la rue,\n  Des fols regartz son cuer englue\n  Voiant la beaut\u00e9 du visage\n  Du Bersab\u00e9, dont fist folage:\n  Qant vist Heleine, q\u2019ert venue\n  En l\u2019isle presde son rivage;\n  Pour l\u2019oill lessa le cuer en gage,\n  Trop fuist l\u2019eschange chier vendue.\n    Pour ce bon est q\u2019om s\u2019ap_ar_aille\n  De bien garder l\u2019oill et l\u2019oraille;\n  Car si le deable overt les voit,\n  Un dart y tret en repostaille,\n  Dont fiert le cuer p_ar_ tiele entaille,\n  Et lors l\u2019attorne a son endroit,\n  Et dist au main, \u2018Tastetz tout droit,\n  C\u2019est suef et moll q_ue_ je te baille,\n  Fai ce que l\u2019om_m_e faire doit\u2019:\n  Ensi la sote gent de\u00e7oit,\n  Qant Bon_n_egarde lo_ur_ defaille.\n    Quintiliens uns sages clercs\n  Dist q_ue_ les oils, qant sont ov_er_tz,\n  As vices sont la halte voie,\n  Et tost ruer luy font env_er_s,\n  Et les vertus tollont envoie.\n  He, quel meschief cel oil emploie,\n  P_ar_ folregard qant se desploie\n  Et du p_ro_dhom_m_e fait p_er_vers!\n  Pour ce, siq_ue_ ton oil bien voie,\n  Du Bon_n_egarde le convoie,\n  Car l\u2019oil de l\u2019om_m_e est molt divers.\n    Ce dist le p_ro_phete Ysa\u00efe,\n  Entre et desrobbe no meso_u_n\u2019;\n  C\u2019est p_ar_ les oils qui l\u2019en mesguie.\n  Pour ce te dist le fils Marie,\n  Qe si ton oil te soit felo_u_n,\n  Hostetz le sanz aresteiso_u_n:\n  \u2018Meulx valt,\u2019 ce dist a bon reso_u_n,\n  \u2018Avoec un oil entrer en vie\n  Q\u2019ove tout deux oils estre en p_ri_so_u_n\n  D\u2019enfern, u flambent ly tiso_u_n\n    Saint Job disoit q\u2019il asseurance\n  Ot pris par ferme covenance\n  Avoec ses oils, q\u2019il du virgine\n  Ou d\u2019autre fem_m_e remembrance\n  Ne duist avoir p_ar_ l\u2019aqueintance[450]\n  De leur regard en sa poitrine.\n  De son essample et sa doctrine\n  Savoir poons q_ue_ la covine\n  Des oils enportont g_ra_nt nuisance;\n  Dont vait la char a sa ruine,\n  Qant n\u2019ad du vertu la substance.\n    \u2018Tourne ton oill,\u2019 David disoit,\n  \u2018Siqu\u2019il la vanit\u00e9 ne voit,\u2019\n  La quelle tout le corps fait vain:\n  Car dieus le dist p_ar_ tiel endroit,\n  Qe si l\u2019oill vil et obscur soit,\n  Le corps ert obscur et vilain,\n  Et si l\u2019oill soit tout clier et sain,\n  Sicom_m_e lanterne luire doit,\n  Po_ur_ l\u2019alme conduire au darrein\n  Vers ciel le halt chemin certain\n  En la p_re_sence dieu toutdroit.\n    Encore falt a regarder,\n  Qui chastet\u00e9 voldra garder,\n  De fu\u00efr fole compaignie,\n  C\u2019est soule ove sole acompaigner:\n  De ce nous faisoit essampler\n  De sa sorour faisoit s\u2019amie,\n  Et la pourgust du leccherie,\n  Soulaine qant la pot trover;\n  Par ce q\u2019ert sole fuist honie,\n  Si du soulein s\u2019estoit fu\u00efe,\n  Ja n\u2019eust eeu tiel encombrer.\n    Ly bon Joseph bien s\u2019en fu\u00ef,\n  Qant p_ar_ son mantell le saisi\n  La dame qui rovoit s\u2019amour:\n  Pour ce meulx valt fu\u00efr ensi,\n  Dont l\u2019en poet estre venqueour,\n  Q\u2019attendre et estre combatour,\n  Dont l\u2019en soit vencu sanz retour\n  Par force du fol anemy.\n  Fu\u00efr t\u2019en puiss a ton honour,\n  Mais cil q\u2019attent en cel estour,\n  Miracle s\u2019il n\u2019en soit hony.[451]\n    Sicom_m_e du paste ly levains\n  Et com_m_e la poire q\u2019est purrie\n  Corrompt les autres q_ue_ sont sains,\n  Et com_m_e l\u2019ardant charbons soulains\n  Un moncell d\u2019autres enflambie,\n  Tout ensi fole compaignie\n  Les autres tret a sa folie\n  Et des courtois les fait vilains;\n  Pour ce je vous consaille et prie,\n  Vous qui voletz hon_n_este vie,\n  Fuietz le sort des tieux compains.\n  Q\u2019est appell\u00e9 cuer du lion,\n  La quelle est froide de nature,\n  Mais pour ce q\u2019elle en le giro_u_n\n  Du solaill vait tout enviro_u_n,\n  S\u2019eschalfe et art; et p_ar_ figure\n  Ensi fait l\u2019om_m_e de luxure\n  Par compaignie et envoisure.\n  David te dist en sa le\u00e7on,\n  Car cil q\u2019ove l\u2019om_m_e mal demure\n  Estre ne poet si malvois no_u_n.\u2019\n    Encontre tous autres pecch\u00e9s\n  Resistetz fort et combatez\n  Pour veintre la temptacio_u_n;\n  Mais cy endroit ne resistez,\n  Ce dist l\u2019apostre, \u2018En tous degr\u00e9s\n  Fuietz la fornicacio_u_n\u2019:\n  Ne te mette au p_ro_bacio_u_n,\n  Du compaignie tost fuietz,\n  Qe t\u2019alme en ait salvacioun:[452]\n  Retien ceste enformacio_u_n\n  Du Bon_n_egarde, et t\u2019en gardetz.\n    =Ore dirra de la seconde file de Chastet\u00e9, quelle ad no_u_n\n    Virginit\u00e9, contre le vice de Stupre.=\n    Encontre Stupre le pecch\u00e9\n  Est la seconde file n\u00e9e\n  Du Chastet\u00e9 par droit descente,\n  La quelle ad no_u_n Virginit\u00e9;\n  Si est de pure nettet\u00e9,\n  De son fait et de son entente.\n  C\u2019est celle qui de sa jovente\n  Toutdis ovesq_ue_ Chastet\u00e9\n  Converse et toute se p_re_sente\n  A dieu, qui jam_m_ais ne s\u2019assente\n  Au char du fait ne du pens\u00e9e.\n    Iceste file ensi confite\n  A la tresfine margarite\n  Est en trois choses resemblable:\n  La piere est blanche et bien petite,\n  Au quoy la vierge est concordable,\n  Q\u2019ad blanche vie et amiable,\n  Du cuer petit et reson_n_able\n  D\u2019umilit\u00e9, dont est p_ar_fite;\n  [Sidenote: =f. 94=]\n  De sa vertu molt est vaillable,\n  Qant mesmes dieu est entendable\n  De l\u2019onourer pour sa merite.\n    Et d\u2019autre p_ar_t, ce m\u2019est avis,\n  L\u2019en porra raison_n_ablement\n  Resembler a la flour de lys,\n  Quelle ad cink fuilles bien assis\n  Ove trois grains dorrez finement:\n  Le fuil primer au corps appent,\n  Dont n\u2019est corrupt ascunement,\n  Ne don_n_e au char ses foldelitz;\n  Le fuil seconde au cuer s\u2019extent,\n  Qe le penser tout purement\n    Ly cuers q\u2019a ceste vertu pense\n  Deinz soy jam_m_ais ne contrepense\n  Q\u2019eschanger vuille son estage;\n  Car saint Jerom ce no_us_ ensense,\n  Si dist, \u2018Poy valt la conscience,\n  Qant vierge pense au mariage\u2019:\n  Par tiel penser, p_ar_ tiel corage\n  Car bon ov_er_eigne qui com_m_ence,\n  S\u2019il n\u2019en p_ar_fait trestout l\u2019ov_er_age,\n  N\u2019est droitz q\u2019il ait plain avantage,\n  Qant il n\u2019en met la plaine expe_n_se.\n    Le tierce fuil c\u2019est humblet\u00e9,\n  Qui bien s\u2019acorde a chastet\u00e9;\n  Car saint Bernard ce vait disa_n_t,\n  Qe molt est belle l\u2019unit\u00e9\n  D\u2019umblesce et de virginit\u00e9;\n  Car ne puet estre a dieu plesant\n  Virginit\u00e9 q\u2019est orguillant,\n  Viande bon_n_e et savour\u00e9e\n  En un vessel ord et puiant:\n  Ja n\u2019en fuissietz si fameillant,[454]\n  Qe tout n\u2019en serretz abhosm\u00e9.\n    Mais n_ost_re dame en sa man_er_e\n  De l\u2019un et l\u2019autre fuist plen_er_e,\n  Humblesce avoit et fuist virgine:\n  Po_ur_ ce fuist faite la dieu mere,\n  Et p_ar_ vertu de dieu le pere\n  C\u2019estoit la flour de lis divine[455]\n  De fuil, de fruit et de racine,\n  Dont dieux faisoit sa chamberere,\n  Et en la gloire celestine,\n  Pour faire y n_ost_re medicine,\n  La fist planter et belle et chere.\n    De les trois fuilles cy devant\n  Cont\u00e9 vous ai, mais ore avant\n  Au quarte fuil frai mon retour,\n  Et puis du quinte fuil suiant,\n  Q\u2019ad la verdure de paour.\n  Vergoigne hiet tout fol amour,\n  Les ditz n\u2019ascoulte du lechour,\n  Ainz tout foldit et folsemblant,\n  Ou soit secret ou soit clamour,\n  Sa face enrougist du colour,\n  Et s\u2019en retrait de meintenant.\n    Les vierges serront vergoignouses,\n  Car el vessel q\u2019est frel et vein\n  Portont les fleurs tant p_re_ciouses,\n  Dont au fin serront gloriouses,\n  Si la fleur gardent saulf et sein;\n  Mais si la fleur flestre au darrein,\n  Lors tout p_er_dront et flour et grein,\n  Dont ont est\u00e9 laboriouses:\n  Ly fiebles q\u2019aler doit longtein,\n  S\u2019il n\u2019ait dont supponer ou mein,\n    Pour ce ly vierges q\u2019est flori\n  Doit vergoigne et paour auci\n  En sa main destre toutdis p_re_ndre\n  Pour suppoer le corps de luy;\n  Et s\u2019il par cas soit assailly,\n  Du tiel basto_u_n se doit defendre.\n  Ce no_us_ fait saint Ambroise entendre,\n  Qe vierges doit avoir cuer tendre,\n  Dont du legier soit esbahi:\n  Vierge en ses chambres doit attendre,\n  Q\u2019aillours ne laist sa flour susp_re_ndre,\n    Qui pert son virginal honour,\n  De son chapeal deschiet la flour,\n  Q\u2019est sur trestoutes blanche et mole;\n  Meulx valsist estre enclos de tour,\n  Q\u2019es champs pour faire tiel atour\n  Du violette ou prim_er_ole,\n  Par quoy sa flour de lys viole.\n  Dont puis covient ruer en plour:\n  Qant piere hurte a la viole,\n  Ou l\u2019ostour luite au russinole,\n  Savoir poetz q\u2019ad le peiour.\n    La fem_m_e fieble a l\u2019om_m_e fort,\n  Ou soit a droit ou soit a tort,\n  Sa force ne puet resister,\n  Ainz son delit et son desport\n  Souffrir l\u2019estuet sanz nul desport,\n  Pour ce ne doit pas soule aler\n  La vierge, car ly p_ro_verber\n  Dist, \u2018Way soulein q\u2019est sanz resort\n  Du compaignie, car aider\n  N\u2019est autre, qant vient encombrer,\n  Luy puet po_ur_ faire ascun confort.\u2019\n    Jacob de s\u2019espouse Lya\n  Ot une file a no_u_n Dyna,\n  La quelle pure vierge estoit:\n  Pour regarder les gens de la\n  En terre estrange, u demorroit;\n  Mais po_ur_ ce q_ue_ souleine estoit,\n  Sichen, qui sa beaut\u00e9 veoit,\n  De son amour enamoura,\n  Dont la ravist et desflouroit:\n  Mais si ses chambres bien gardoit,\n  Ja Sichen ne l\u2019eust fait cela.\n    Virginit\u00e9 n\u2019est bien florie,\n  Vergoigne et paour ensement.\n  Vergoigne et paour ot Marie,\n  Qant l\u2019angre de la dieu partie\n  La dist, \u2018Ave!\u2019 soulainement:\n  C\u2019estoit la dame voirement\n  Q\u2019ot les cink fuilles plainement\n  El fleur de virginale vie,\n  Ove les trois grains certaineme_n_t;\n  Dont vous dirray, oietz com_m_ent,\n  Des ces trois grains quoi signefie.                              16980\n    Trois fo_ur_mes sont de dieu amer,\n  Ce sont les grains dont vuil p_ar_ler,\n  Au fin q_ue_ vierge soit parfit:\n  Car vierge doit tout au primer\n  D\u2019entendement sanz folerrer\n  Amer son dieu, q\u2019est son eslit,\n  Et si se dolt ou s\u2019esjo\u00fft,\n  D\u2019entier voloir sanz contredit\n  Tendra l\u2019amour sanz reto_ur_ner:\n  Ain\u00e7ois du tout son espirit\n  Luy doit cherir et mercier.\n    Tieux sont les grains dont est p_ar_fait\n  La flour; si vierge ensi les ait,\n  Lors rent a dieu son droit paiage;\n  Et autrement, s\u2019ensi ne vait,\n  Tout est en vein que vierge fait,\n  Car pl_us_ ne valt le pucellage\n  Qe lampe exteignte sanz oillage;\n  Au port entrer furont desfait,\n  Mais l\u2019autre cink, qui furont sage,\n  Et d\u2019oille avoiont l\u2019avantage,\n  Entreront y sanz contreplait.\n    Mais po_ur_ compter tout au final,\n  Trois causes sont en general\n  Pour exciter l\u2019umanit\u00e9\n  D\u2019amer l\u2019estat q\u2019est virginal:\n  Prim_er_ement c\u2019est un causal\n  La seconde est pour la bont\u00e9,\n  Et la tierce est pour dignet\u00e9:\n  Ce sont ly cause principal\n  Q\u2019om doit amer virginit\u00e9;\n  De chascun point en son degr\u00e9\n  Vous dirray par especial.\n    Ly sages dist en sa doctrine:\n  \u2018O com_m_e p_er_est et belle et fine\n  La flour du virginal endroit!\u2019\n  Si dist q_ue_ belle est la virgine\n  Com_m_e robe blanche, en quelle om voit\n  Legierement si tache y soit.\n  C\u2019est la beaut\u00e9 que dieus amoit\n  Et la retint de sa covine,\n  Qant prendre n_ost_re char venoit:\n  Dont m\u2019est avis amer l\u2019en doit\n  L\u2019estat q_ue_ si bell eslumine.\n    De la bont\u00e9 ce nous devise\n  Q\u2019estat du vierge est purement\n  Offrende a dieu et sacrefise,\n  Qant om le gart du bon_n_e enprise;\n  Dont grant loer au fin reprent.\n  De saint Jehan l\u2019experiment\n  Avoir porrons q_ue_ d\u2019autre gent\n  Virgine est de plus halte assisse;[456]\n  [Sidenote: =f. 95=]\n  Car il porta resemblement\n  Al Aigle, qui plus haltement[457]\n    De tous les saintz q\u2019om doit nom_m_er\n  Estoit Jehans plus familier[458]\n  Et plus priv\u00e9 de son seignour:\n  Apocalips doit tesmoigner\n  Qe vierges doit plus halt monter[459]\n  Et d\u2019autres plus avoir l\u2019onour;\n  Q\u2019en halt le ciel sup_er_iour\n  Devant le throne dieu maiour\n  Ly vierge devont assister,\n  L\u2019aignel de dieu p_ar_ tout entour\n  S\u2019en vont suiant pour luy loer.\n    L\u2019aignel de dieu sanz departie\n  En blanches stoles sanz partie\n  Ly vierge vont suiant toutdis,\n  Ly quel de sa bont\u00e9 complie\n  A faire leur honeur se plie\n  Ove trois coron_n_es de grant pris,\n  Q\u2019il portont sur le chief assis:\n  Sur tous estatz se glorifie;\n  De sa beaut\u00e9 dieus fuist suspris,\n  De sa bou_n_t\u00e9 le paradis\n  Est n_ost_re, quoy q_ue_ nuls endie.\n    Virginit\u00e9, qui bien la meine,\n  Fait l\u2019alme digne en son demeine;\n  Car saint Gregoire vait disant,\n  Qe cil qui vit en char humeine\n  Et contre char sa char restreine,\n  Est as bons angres comparant:\n  Et plus le loe encore avant\n  Du dignet\u00e9 q\u2019est plus halteine.[460]\n  Le Genesis vait tesmoignant\n  Qe l\u2019alme vierge est resemblant\n  Au magest\u00e9 q\u2019est sov_er_eine.\n    Ambroise ce vait demandant:\n  \u2018Qui porroit estre meulx vailla_n_t\n  De luy q\u2019est de son Roy am\u00e9,\n  En juggement, le poeple oiant,\n  Sanz nul errour est approv\u00e9,\n  Et est sur ce saintefi\u00e9\n  De dieu, q\u2019en ad la poest\u00e9\n  Sur toute rien q_ue_ soit vivant?\u2019\n  C\u2019est plus ne meinz en verit\u00e9\n  Qe l\u2019ordre de virginit\u00e9,\n  Qui toutz les autres vait passa_n_t.\n    Un Emp_er_our jadis estoit\n  Cil avoit oitante au_n_s compliz:\n  Sovent fortune luy don_n_oit\n  Victoire, et qant om en parloit[461]\n  Pour luy loer, il n\u2019en tint pris,\n  Ainz dist q\u2019assetz plus ot enpris\n  De ce q\u2019il un soul anemys\n  Vencu de sa bataille avoit,\n  Qe du tout autre a son avis;\n  C\u2019estoit sa char q\u2019il ot soubmis,\n    Virginit\u00e9 molt valt en soy;\n  Essample avons du viele loy:\n  Ce parust qant le poeple hebreu\n  Les Madians ove leur desroy\n  Trestout venquiront au tournoy;\n  Car Mo\u00ffses, qui s\u2019est pourveu,\n  Com_m_anda lors q_ue_ tost veeu\n  Soit toute fem_m_e qui parcru\n  Fuist de la Madiane foy,\n  Fuissont occis en l\u2019onour dieu,\n  Mais les virgines laissa coy.\n    Ce dist Gilbert en son sermo_u_n:\n  \u2018Virginit\u00e9 sanz mal felo_u_n\n  Est de sa char la pes entiere\n  Et des pecch\u00e9s redempcio_u_n,\n  Princesse et dame de reso_u_n,\n  Sur toutes vertus la prim_er_e.\u2019\n  Ce dist Jerom en la matiere:\n  Par les Cit\u00e9s tout enviro_u_n\n  Donneront voie ove li\u00e9e chiere\n  A la virgine belle et chere,\n  Pour l\u2019onour de si noble no_u_n.\u2019\n    Seint Ciprian en son escript\n  Virginit\u00e9 ensi descrit,\n  Q\u2019elle est la flour de sainte eglise\n  Et l\u2019ornement bon et p_ar_fit\n  Del grace du saint espirit,\n  Si est en dieu l\u2019ymage assisse,\n  Que n\u2019est corrupte ne malmise,\n  Sov_er_ein amour, sov_er_ein delit,\n  Dont l\u2019alme q\u2019est de tiele aprise\n  Les angres passe en mainte guise,\n  Et a dieu mesmes s\u2019associt.\n    =Ore dirra de la tierce file de Chastet\u00e9, la quelle ad no_u_n\n    Matrimoine, co_n_tre le vice de Avolterie.=\n    Encontre Avolterie vile\n  Ad Chastet\u00e9 sa tierce file,\n  Que Matrimoine est appell\u00e9e:\n  Diont q\u2019elle est bon_n_e et gentile\n  En quatre pointz dont est do\u00e9,\n  D\u2019auctorit\u00e9, de dignet\u00e9,\n  Du saintet\u00e9, d\u2019onestet\u00e9,\n  Ces quatre pointz deinz soi co_m_pile;\n  Dont sa vertu est honour\u00e9\n  Du bon_n_e gent et molt am\u00e9\n  Solonc l\u2019agard de l\u2019evangile.\n    D\u2019auctorit\u00e9 notablement\n  En paradis le mariage\n  D\u2019Adam et d\u2019Eeve no parent,\n  Qui lors estoiont innocent,\n  Tant com_m_e furont en cel estage,\n  Mais puis, qant firont cel oltrage,\n  Dont nous avint mortiel damage,\n  Encore en terre nequedent\n  Du viele loy du viel usage\n  Les patriarcs, q\u2019estoiont sage,\n    Auctorit\u00e9 solempne avoit,\n  Qant mesmes dieu le confermoit;\n  Grant dignet\u00e9 y ot auci,\n  Qant ly fils dieu nestre voloit\n  En mariage tant benoit:\n  Soubz cel habit trestout cov_er_y\n  Le ran\u00e7o_u_n et le bien, par qui\n  Nous rechata del anemy,\n  Qe ly malvois ne s\u2019apar\u00e7oit.\n  Qe Matrimoine est establi\n  De molt treshono_ur_able endroit.\n    Du saintet\u00e9 sanz contredit\n  Le Matrimoine est auci dit\n  Un sacrement du g_ra_nt vertu,\n  Par sainte eglise q\u2019est confit;\n  Dont signefie a son droit plit\n  Le marier q\u2019est avenu\n  De sainte eglise et de Jh_es_u,\n  L\u2019amour pourporte q\u2019est p_ar_fit.\n  Si Matrimoine est bien tenu,\n  Saint est l\u2019estat, car en tout lieu\n  Est sacr\u00e9 du saint espirit.\n    Qui Matrimoine voet cherir,\n  D\u2019onestet\u00e9 ne poet faillir,\n  Car mariage fin, loyal,\n  Nous enfranchist sanz no_us_ blemir\n  Solonc nature a no plesir\n  Q\u2019est autrement pecch\u00e9 mortal;\n  Et plus encore especial\n  Nous fait merite deservir,\n  L\u2019estat qant matrimonial\n  Solonc la loy judicial\n  Volons par loyalt\u00e9 tenir.\n    Trois autrez pointz om poet noter,\n  Par quoy fait bon a marier.\n  Le primer est pour compaignie;\n  Qant dieus vist Adam soul estier,\n  Lors dist q_ue_ bon ne serroit mie\n  L\u2019om_m_e estre soul en ceste vie,\n  Et pour ce dieus de faire a\u00efe\n  Fist fem_m_e a l\u2019om_m_e associer.\n  Ce que dieus fist no_us_ signefie,\n  Qui la puet avoir bien norrie\n  Bon est de fem_m_e acompaigner.\n    La cause q\u2019est seconde apres,\n  C\u2019est pour estraire en no nature\n  Des fils et files tiel encress,\n  Dont dieus leur creatour ades\n  Soit loez de sa creature:\n  Ensi tesmoigne l\u2019escripture,\n  Qant hom_m_e et fem_m_e en lo_ur_ figure\n  De dieu primer estoiont fetz,\n  Dieus dist, \u2018Crescetz en vo mesure,\n  Empletz la terre d\u2019engendrure,\n    La tierce cause en son aprise\n  L\u2019apostre dist, dont fem_m_e ert p_ri_se:\n  C\u2019est q\u2019om doit bien espouse p_re_ndre,\n  Qant il ne puet p_ar_ autre guise\n  Garder son corps en sa franchise\n  Sanz leccherie de mesprendre.\n  [Sidenote: =f. 96=]\n  Ce sont les pointz, tu dois ent_en_dre,\n  Qe Matrimoine font comp_re_ndre;\n  Et qui le p_re_nt de tiele enprise,\n  Des fils ou files q\u2019il engendre,\n  Molt est l\u2019estat de belle assise.\n    Cil qui bien vit en la man_er_e,\n  Il doit relinquir piere et mere,\n  Et adherder sanz variance\n  A sa muler, et tenir chiere;\n  Ne la lerra de sa costiere,\n  Car dieus en fist celle ordinance.[462]\n  Lors qant om soul du bienvuilla_n_ce\n  Et covoitise est a derere,[463]\n  Dieu p_re_nt en gr\u00e9 la concorda_n_ce;\n  Mais qant argent fait l\u2019allia_n_ce,\n  Ne sai quoy dire en la matiere.\n    Par Matrimoine, q\u2019est divin,\n  De la voisine et le voisin\n  L\u2019en solait p_re_ndre mariage\n  Par bon amour loyal et fin,\n  Sanz covoitise ou mal engin\n  Mais ore est to_ur_n\u00e9 cel usage,\n  Car bon et bel et prous et sage,\n  S\u2019il ait ne terre ne florin,\n  Combien q\u2019il soit de halt p_ar_age,\n  Trop porra faire long estage,\n  Ain\u00e7ois q\u2019amour luy soit enclin.\n    Om dist, \u2018Tant as tant vals, et ta_n_t\n  Vous aime\u2019; et c\u2019est du meintena_n_t\n  Entre les gens coustume et us,\n  Combien que soietz avenant\n  Du corps et riche des vertus,\n  Pour ce ne serras retenus;\n  Ainz uns vilains q\u2019est mal estrus,\n  Q\u2019est des richesces habondant,\n  Qant tu as meinz et il ad plus,\n  Il ert amez et tu refuz;\n  J\u2019en trai le siecle en mon garant.\n    Mais tiel contract q\u2019est fait po_ur_ gain\n  Non pour le corps mais po_ur_ l\u2019avoir:\n  Pres s\u2019entrasseuront main au main,\n  Mais trop en est le cuer longtain[464]\n  Pour bien amer du f_ra_nc voloir;\n  Ainz po_ur_ l\u2019amo_ur_ de beal Manoir,\n  Ou po_ur_ g_ra_nt som_m_e a rescevoir,\n  L\u2019en p_re_nt plus tost pute ou vilain,\n  Qant om les voit richesce avoir,\n  Qe celly qui l\u2019en sciet du voir\n  Estre des bon_n_es mours tout plain.\n  Et fol l\u2019achieve, ensi qui prent\n  Le mariage sanz amour:\n  Richesce om voit faillir sovent,\n  Mais bon amour certainement\n  De sa vertu ne falt nul jour;\n  Om puet bien estre conquerro_ur_\n  Par ses vertus de tout honour,\n  Mais tout l\u2019avoir q\u2019au siecle appe_n_t\n  Des vertus, mais de sa vigour\n  L\u2019orr ad les cuers au temps p_re_sent.\n    Q\u2019ensi p_re_nt fem_m_e, plus q_ue_ cire,\n  Qant est de la richesce sire,\n  L\u2019amour se guaste en petite hure;\n  Car qant il ad ce qu\u2019il desire,\n  Et sanz vertu le corps remire,\n  De la p_er_son_n_e ne tient cure:\n  Ensi toutdis apres endure\n  Du mal, dont il ne trove mire;\n  Car vuille ou no_u_n, la noet oscure\n  La fem_m_e claime sa droiture\n  De ce dont il ne puet souffire.\n    Meulx luy valdroit nul vou de faire\n  Qe de vouer et nient p_ar_faire,\n  Ly sages ce nous vait disant:\n  Trop p_er_est hardy de mesfaire,\n  Qant il sa foy en saintuaire\n  Pour bien amer tout son vivant;\n  Mais certes c\u2019est un fals amant\n  Du corps don_n_er et cuer retraire.\n  Mais tiel y ad, qui nepourqant\n  Vait plus richesce covoitant\n  Qe la beaut\u00e9 de son viaire.\n    Droit Matrimoine ne s\u2019asseine\n  Pour espouser le sac du leine,\n  Ne pour richesce plus ou meins:\n  Mais nepo_ur_qant, qui bien se meine,\n  S\u2019il soit auci des vertus pleins,\n  Tant valt il meulx, j\u2019en suy c_er_teins;[465]\n  Mais l\u2019om_m_e q\u2019est du vice atteins,\n  Combien q\u2019il ait sa coffre pleine\n  Et ses chastealx et ses gardeins,\n  Depuisq\u2019il est en soy vileins,\n  Q\u2019au tiel se don_n_e est trop vileine.\n    Et nepourqant j\u2019ay bien o\u00ef\n  Q\u2019avoir vuillont p_ar_ lo_ur_ haltesce\n  Un gentil hom_m_e a leur mari:\n  Mais certes endroit moy le di,\n  Ne say q\u2019est celle gentilesce;\n  Mais d\u2019une rien je me confesse,\n  Qant Eve estoit la prioresse\n  Du no lignage en terre yci,\n  N\u2019y fuist alors q\u2019ot de noblesce\n  Un plus q_ue_ l\u2019autre ou de richesce;\n    Tous nous faisoit nature nestre,\n  Ensi le servant com_m_e le mestre,\n  Dont p_ar_ nature ce n\u2019avient;\n  Ne du p_ar_age ce puet estre,\n  Car tous avoions un ancestre,\n  Par celle voie pas ne vient;\n  Et d\u2019autre p_ar_t bien me sovient\n  Qe p_ar_ reso_u_n ce n\u2019app_ar_tient\n  A la richesce q\u2019est terrestre,\n  A sercher plus avant covient[466]\n  La gentilesce q\u2019est celestre.\n    Nature en soy n\u2019ad quoy dont fere\n  Un gentil hom_m_e ne desfere,\n  Ainz dieus qui les vertus envoit\n  Cil puet bien de sa grace attrere\n  Un hom_m_e de si bon affere,\n  Si vertuous, tanq\u2019il en soit[467]\n  Verrai gentil et a bon droit:\n  Des bon_n_es mours qui voet enquere,\n  Q\u2019un hom_m_e povre les re\u00e7oit\n  Plus largement en son endroit[468]\n  Qe cil q\u2019est seignour de la terre.\n    Mais sache dieus ja pour cela\n  Les dames ne se tienont la,\n  Le povre ont ain\u00e7ois en desdeign:\n  Combien q\u2019il vertuous esta,\n  Poverte le departira,\n  Pour ce qu\u2019il est du povre grein;\n  Mais cil q\u2019est riche capitein\n  Tant vicious ja ne serra,\n  Qu\u2019il n\u2019ert amez ain\u00e7ois demein:\n  Mais certes trop p_er_est vilein\n  L\u2019amour q\u2019ensi s\u2019espousera.\n    Nature, qui de sa mamelle\n  Paist toute chose laide et belle,\n  Nous don_n_e essample bon et bell;\n  N\u2019ad fait morell pour la morelle,\n  Ainz la griselle pour morell,\n  Et la morelle pour grisell,\n  Et la liarde pour favell,\n  Et le liard pour la favelle;\n  Ensi sanz vice et sanz repell\n  Voelt bien q_ue_ quelq_ue_ jovencell\n  S\u2019espouse a quelq_ue_ jovencelle.\n    Puisq_ue_ des membres resemblable\n  Tous susmes fait, di lors po_ur_ quoy\n  Ne susmes de reso_u_n menable,\n  Ainz no_us_ no_us_ faisons dessemblable.\n  Car de nature et de sa loy\n  Chascune fem_m_e endroit de soy,\n  Q\u2019est bon_n_e, est able et digne au Roy;\n  Et chascun hom_m_e veritable,\n  Combien q\u2019il ait ou nient ou poy,\n  Au quelq_ue_ dame en droite foy\n    Mais halt orguil, qui point ne cure\n  De la simplesce de nature,\n  Desdeigne a garder l\u2019observance\n  De sa justice et sa mesure;\n  Ainz quiert avoir p_ar_ demesure\n  Du vain honour ou la bobance,\n  Ou du richesce l\u2019abondance,\n  Ou de son corps quiert la plesance\n  Par foldelit; mais la droiture\n  Car les vertus n\u2019ont de vaillance\n  Plus q_ue_ du ciffre la figure.\n    Ne fait pas bien qui se marit\n  Pour beaut\u00e9 soule ou po_ur_ delit,\n  Car ce n\u2019est pas la dieu plesance,\n  Ainz il en tient molt g_ra_nt despit:[469]\n  Car pour cela, je truis escrit,\n  Les sept baro_u_ns de sa vengance\n  [Sidenote: =f. 97=]\n  Faisoit tuer, q_ue_ par souffrance\n  L\u2019un apres l\u2019autre tous occit:\n  Chascun par fole delitance\n  Espousa Sarre en esp_er_ance\n  D\u2019acoler et baiser ou lit.\n    Je truis escrit en le decr\u00e9:\n  \u2018Vil est a l\u2019om_m_e mari\u00e9,\n  Et trop encontre loy divine,\n  Qu\u2019il du sotie et nycet\u00e9\n  Soit de sa fem_m_e enamour\u00e9,\n  Mais om doit bien p_ar_ juste line,\n  Sicom_m_e la l_ett_re nous diffine,\n  Avoir sa fem_m_e abandon_n_\u00e9\n  Pour faire toute sa covine\n  D\u2019oneste voie et femeline,\n  No_u_npas com_m_e pute acoustum_m_\u00e9.\n    Om doit sa fem_m_e bien cherir\n  Pour leccheries eschu\u00efr,\n  No_u_npas pour leccherie faire:\n  Grans mals en porront avenir,[470]\n  Assetz avons de l\u2019essamplaire.\n  Mais cil q\u2019ad bon_n_e et debon_n_aire,\n  Molt la doit bien cherir et plaire;\n  Car ce n\u2019est pas le desplaisir\n  De dieu, ainz sur tout autre affaire\n  Molt est a l\u2019om_m_e necessaire\n  La bon_n_e, qui la puet tenir.\n    Diverse sort diverse gent,\n  Se sont env_er_s leur creatour.\n  Il leur envoit diversement\n  Ou de bien estre ou malement;\n  La bon_n_e femme au bienfesour\n  Don_n_e en merit de son labour,\n  Du male fem_m_e et la dolour\n  Par sort verraie et jugement\n  Eschiet sur l\u2019om_m_e peccheour;\n  Dont est en peine nuyt et jour,\n    Grant bien du bon_n_e fem_m_e vient;\n  Essample avons, bien me sovient,\n  Dedeinz la bible des plusours:\n  Par bien q_ue_ de Judith avient\n  Jer_usa_l_e_m au pees revient;\n  Hester auci fist beals socours,\n  Qant Assuerus tint ses courtz,\n  A Mardochieu des grans dolours\n  Queux Naman l\u2019ot basti po_ur_ nient;\n  Qant dieus de ses accusatours\n  Par son miracle la retient.\n    Abiga\u00efl la bon_n_e auci,\n  Au quelle Nabal fuist mari,\n  Au Roy David appesa l\u2019ire,\n  Q\u2019estoit vers son baro_u_n marri,\n  Et tiele grace deservi\n  Dont puis fuist dame de l\u2019empire;\n  Et qui du Jahel voldra lire,\n  Q\u2019il ot molt belle grace en luy,\n  Qant Cisar\u00e9 faisoit occire,\n  Qui d\u2019Israel p_ar_ son martire\n  Les gentz volt avoir malbailly.\n    Dedeinz la bible escript y a\n  Auci du bon_n_e Delbora,\n  De sa bo_u_nt\u00e9, de sa vertu;\n  Jabins le Roy de Canana,\n  Cil q\u2019Israel lors guerroia\n  Fuist mesmes en la fin vencu.\n  C\u2019estoit la volent\u00e9 de dieu,\n  Q\u2019as fem_m_es la vertu don_n_a;\n  Par tout le monde en chascun lieu,\n  U leur histoire serra lieu,\n  Des fem_m_es om se loera.\n    La bon_n_e fait bien a loer,\n  Et bon est du bon_n_e espouser\n  A l\u2019om_m_e qui voet fem_m_e avoir:\n  \u2018Si bon_n_e fem_m_e puiss trouver,\n  Ne la laissetz pour nul avoir;\n  Ain\u00e7ois la dois sanz decevoir\n  Amer, cherir sanz removoir,\n  Car tout le bien q\u2019est seculier\n  Vers sa bont\u00e9 ne puet valoir\u2019:\n  Qui tiele laist a no_u_nchaloir\n  Je ne l\u2019en sai pas excuser.\n    Molt doit jo\u00ffr en conscience\n  Au tiele espouse est destin\u00e9;\n  Et molt la doit en rev_er_ence\n  Traiter, sanz point du violence,\n  D\u2019orguil ou d\u2019autre malvoist\u00e9:\n  Com_m_e sa compaigne et bien am\u00e9e\n  Cherir la doit en amist\u00e9;\n  Car un corps sont, com_m_e no_us_ ensense\n  Du sainte eglise le decr\u00e9,\n  Dont bien devont en unit\u00e9\n    Sicom_m_e le livre nous devise,\n  De la cost\u00e9e d\u2019Adam fuist prise\n  La fem_m_e, qant dieus la fourmoit;\n  Non de la teste en halt assisse,\n  Car dieus ne volt p_ar_ tiele guise\n  Qe fem_m_e p_ar_dessus serroit;\n  Auci du pi\u00e9 fourm\u00e9 n\u2019estoit,\n  Car dieus ne volt p_ar_ tiel endroit\n  Qe l\u2019en sa fem_m_e trop despise:\n  En signe q_ue_ dieus les voloit\n  Estre compains du sainte eglise.\n    Et nepourqant l\u2019origenal\n  Pecch\u00e9 dame Eve estoit causal,\n  Dont dieus voet fem_m_e estre soubgite\n  A l\u2019om_m_e en loy judicial,\n  Issint q\u2019il serra principal\n  Et compaigno_u_n; dont g_ra_nt merite,\n  Puisq_ue_ la fem_m_e est meinz p_ar_fite,\n  En governance bien loyal:\n  Mais jam_m_ais celle loy fuist dite,\n  Qe l\u2019om_m_e ait fem_m_e trop despite\n  En l\u2019ordre matrimonial.\n    Qui sagement se voet tenir\n  Legierement ne doit ha\u00efr\n  Sa fem_m_e, car qui la guerroie\n  Ne s\u2019esjo\u00fft au departir,\n  Car a soy mesmes sanz partir\n  Si m\u2019est avis q\u2019il trop foloie\n  Qant ce q\u2019il p_ar_ si bon_n_e voie\n  Achata tant a son plesir,\n  Le quiert ap_re_s hoster envoie:\n  Qant hom_m_e ad pai\u00e9 sa monoie,\n  Quoy valt ce lors a repentir?\n    Ha\u00efr ne doit om sa compaigne,\n  La quelle falt qu\u2019il acompaine,\n  Ne trop amer la doit om mye;\n  Si fait venir la nyce paine,\n  Dont cuers deschiet en jalousie.\n  C\u2019est une ardante maladie,\n  Tout plain du sote fantasie\n  Sur cause que n\u2019est pas certaine:\n  Cil q\u2019est espris de la folie\n  Resemble au fol q\u2019en ceste vie\n  S\u2019occit de son coutell demaine.\n    Fols est qui jalousie pense,\n  Dont mesmes souffre le peiour;\n  Et molt sovent par sa defense\n  Fait q_ue_ sa fem_m_e contrepense\n  Ce que devant pensa nul jour,\n  Du rigolage et fol amour:\n  Ensi le fol de sa folour\n  Don_n_e a sa fem_m_e l\u2019evidence\n  Dont elle essaie cell errour,\n  Le quel apres pour nul clamo_ur_\n    Et nepourqant sanz jalouser\n  Om porra bien amonester\n  Sa fem_m_e en cause reson_n_able,\n  Siq\u2019elle a son honour garder\n  Le siecle vuille regarder,\n  Et laisser que voit descordable\n  A son estat; et lors si able\n  La trove, preste et entendable,\n  Charir la doit et molt amer;\n  Com_m_e cil q\u2019est sire et con_n_estable\n  La doit punir et chastier.\n    Roy Salomon, q\u2019estoit bien sage,\n  Dist q_ue_ la fem_m_e en mariage\n  Ne doit avoir la seignourie\n  De son mari ne le menage;\n  Car s\u2019ensi soit, de son oultrage\n  Avient mainte malencolie.\n  Qui fem_m_e ad pour ce la chastie,\n  Tanq\u2019en tous pointz la souple et plie,\n  Car dieus ne fist les fem_m_es mie\n  Pour guier, ainz voet q\u2019om les guie\n  Par sobre et juste governage.\n    Fem_m_e a son mari doit honour,\n  Sicom_m_e soubgite a son seignour,\n  Sanz luy despire ou laidenger:\n  Je trai la bible a mon auctour\n  Du Roy David, qui pour l\u2019amo_ur_\n  [Sidenote: =f. 98=]\n  Trecher, baler et caroler\n  Entre les autres com_m_uner;\n  Mais pour ce q_ue_ de tiel atour\n  Michol sa fem_m_e reprover\n  L\u2019en fist, dieus pour soy revenger\n  La fist baraigne puis tout jour.\n    Mestre Aristotle et danz Cato_u_n\n  Et ly Romeins, Senec p_ar_ no_u_n,\n  Chascuns endroit de sa clergie\n  Ne sai si le dirray ou no_u_n;\n  Et nepourqant l\u2019umaine vie\n  Falt enfo_ur_mer d\u2019essamplerie,\n  Et pour cela vuil en partie\n  Moustrer la declaracio_u_n,\n  Siq_ue_ la gent en soit guarnie,[472]\n  Nonpas pour autre vilainie,\n  J\u2019en fai ma p_ro_testacio_u_n.\n    Mestre Aristole dist primer,\n  Veint hom_m_e: et au com_m_encement\n  Dame Eve en don_n_a l\u2019essampler;[473]\n  Et puis apres, qui voet sercher\n  Trover porra com_m_e faitement\n  Achab par le consaillement\n  Du fem_m_e tricherousement\n  Faisoit le bon Naboth tuer:\n  Pour ce le livre nous aprent\n  Qe l\u2019en ne doit legierement\n    Cato_u_n m\u2019aprent p_ar_ autre voie\n  Qe je ma fem_m_e auci ne croie\n  Des pleintes dont me fait eschis;\n  Car si du legier la creroie,\n  Sovent pour nient me medleroie\n  Ove mes servantz et mes soubgitz.\n  L\u2019en voit du fem_m_e plus ha\u00efz,\n  Qe son mary plus tient amis;\n  Ne di pas q\u2019ensi fait la moie,\n  Si du Cato_u_n ne soie apris\n  Qant a ce point, fol en serroie.[474]\n    Ce dist Senec, q_ue_ sanz trespas\n  Tout ce q_ue_ fem_m_e ne sciet pas,\n  Ce sciet celer. Et par semblance\n  Di si tu balsme verseras\n  El cribre, o si tu quideras\n  Q\u2019il doit tenir: no_u_n, sanz doubta_n_ce.\n  Nient plus, je t\u2019en fais asseurance,\n  Le consail quel tu leur dirras:\n  Si voels sercher sanz variance\n  Le papir de leur remembrance,\n  Escript au vent le troveras.\n    Par ce q\u2019ai dit om puet aprendre\n  Et aviser et guarde prendre\n  De la doctrine au sage gent:\n  Car lors ne doit om pas mesp_re_ndre,\n  Dont p_ar_ reso_u_n soit a reprendre,\n  Dev_er_s sa fem_m_e aucunement.\n  La fem_m_e auci qui tielement\n  Voet bon_n_e aprise en soy comp_re_ndre\n  Pour vivre debon_n_airement,\n  Lors porra bien et seurement\n  L\u2019estat du mariage enprendre.\n    Si je les fols maritz desprise,\n  N\u2019est pas pour ce q_ue_ je ne prise\n  Les bo_u_ns, et si je blame auci\n  Ce n\u2019est chalenge ne reprise\n  As bon_n_es, ainz chascuns par luy\n  Enporte ce q\u2019ad deservy.\n  Mais tous savons q\u2019il est ensy,\n  La fem_m_e q\u2019est du bon_n_e aprise\n  Est do_u_n de dieu, dont son mary\n  Vit en quiete et joye yci\n  Selonc la loy du sainte eglise.\n    L\u2019om_m_e ert loyal en gov_er_nance,\n  Ert vergoignouse et debon_n_aire\n  En fait, en dit, en contienance,\n  Sanz faire ascune displaisance\n  A son mary; ainz pour luy plaire\n  Doit, qant voit temps, souffrir et taire,\n  Et qant voit temps, parler et faire,\n  Sicom_m_e meulx sciet, a la plesance\n  De son mary sanz nul contraire:\n  Car fem_m_e q\u2019est de tiel affaire\n  Tient d\u2019espousailles l\u2019observance.                               17700\n    Je truis dedeinz la bible ensi,\n  Que Raguel et Anne auci,\n  Leur file Sarre en mariage\n  Qant prist Thobie a son mary,\n  Des cynk pointz la firont garny,\n  Des queux elle devoit estre sage:\n  Primer q\u2019elle a son voisinage\n  Soit amiable sanz oultrage,\n  Dont l\u2019en parolle bien de luy,\n  Doit son baron du bon corage\n  Avoir sur tous le plus cheri:[475]\n    Auci q_ue_ fem_m_e n\u2019ert oedive,\n  Ainz tout ensi com_m_e l\u2019om_m_e estrive\n  Et quiert es champs sa gariso_u_n,\n  Et labourt, siqu\u2019il ait dont vive;\n  Ensi la fem_m_e ert ententive\n  Pour saulf garder deinz sa meso_u_n\n  Sanz guast et sanz destruccio_u_n;\n  Le bien, u fem_m_e ert excessive:\n  P_ar_my le cribre porroit on\n  Verser sanz nulle aresteiso_u_n\n  Trestoute l\u2019eaue de la rive.\n    Soubz main du fem_m_e gasteresce\n  Ne puet durer, ain\u00e7ois descresce\n  Le bien q_ue_ son baro_u_n adquiert;\n  Mais celle q\u2019est la bon_n_e hostesse\n  Molt bien fait guarder la richesse,\n  Despendre ensi com_m_e meulx affiert:\n  En son hostel molt bien appiert\n  Et sa mesure et sa largesce;\n  Ja soubz sa main nul bien depiert,\n  Car son g_ra_nt sens si pres le quiert,[476]\n  Qe riens ne laist p_ar_ oedivesce.\n    Au Sarre auci ly dui parent\n  Don_n_eront pour enseinement,\n  Qe sa famile bien survoie,\n  Qe chascuns bien et duement\n  Le fait de son mestier emploie:\n  Car fem_m_e qui par tiele voie\n  Guart son estat et ne desvoie\n  Env_er_s son dieu n\u2019env_er_s la gent,\n  Et lors, si l\u2019om_m_e ne foloie,\n  Molt porront demener g_ra_nt joye\n  Et l\u2019un et l\u2019autre ensemblement.\n    =Ore dirra de la quarte file de Chastit\u00e9, quelle ad no_u_n\n    Continence, contre le vice de Incest.=\n    Encontre Incest q\u2019est plain d\u2019offense\n  Naiscant du fine Chastet\u00e9,\n  Guerroie, et fait si bon defense,\n  Qe corps et cuer et conscience\n  Maintient en pure nettet\u00e9,\n  Que ja ne serront avil\u00e9\n  Par les ordures du pecch\u00e9,\n  Dont Leccherie nous ensense:\n  Seconde apres Virginit\u00e9\n  C\u2019est Continence en son degr\u00e9,\n    Mais Continence nepourqant\n  En la virgine est plus vaillant;\n  De ce ne dirray plus icy,\n  Car des virgines p_ar_devant\n  J\u2019ay dit: pour ce le remenant\n  Dirray de ceste cause ensi,\n  Qe chascun hom_m_e et fem_m_e auci\n  Combien q\u2019ils soiont desflouri,\n  S\u2019ils puis en soient repentant[477]\n  Dieus mesmes les tient a guari,\n  Car Continence est lo_ur_ guarant.\n    Quant pecch\u00e9 l\u2019om_m_e avra laiss\u00e9,\n  Ain\u00e7ois q_ue_ l\u2019om_m_e laist pecch\u00e9,\n  Cist hom_m_e n\u2019est pas continent;\n  Mais ja n\u2019ait hom_m_e tant pecch\u00e9,\n  S\u2019il laist, tant com_m_e ad poest\u00e9\n  De plus peccher, et se repent,\n  Et puis toutdis vit chastement,\n  Luy sont devant dieu p_ar_don_n_\u00e9,\n  Et combien q\u2019il vient tardement,\n  Du Continence nequedent\n  Apres sa mort serra lo\u00e9.\n    Le saint p_ro_phete Ezechiel,\n  Qui la doctrine avoit du ciel,\n  Dist, qant mal hom_m_e en bien s\u2019estable\n  Et se conv_er_te en droituriel,\n  Trestout le mal no_u_ndroituriel,\n  Dieus, qui sur tous est merciable,\n  P_ar_don_n_e, et le prent acceptable\n  A demorer en son hostiel:\n  Pour ce je sui tresbien creable\n  Qe continence est molt vaillable,\n  Qant om p_ar_ temps voet estre tiel.\n    Du Continence le bienfait\n  Ascuns sanz vou du gr\u00e9 le fait,\n  Ascuns par vou le fait ensi\n  [Sidenote: =f. 99=]\n  D\u2019ascun saint ordre q\u2019il attrait.\n  Et par reso_u_n plus ert cheri;\n  Droitz est q\u2019il plus soit remeri\n  Qe l\u2019arbre ove tout le fruit auci\n  Ensemble don_n_e sanz retrait,\n  Qe cil qui don_n_e soul par luy\n  Le fruit; et nepourqant vous dy\n  Qe l\u2019un et l\u2019autre est molt bien fait.\n    L\u2019evesq_ue_ vait amonestant\n  S\u2019il chastes p_ar_devant ce temps\n  N\u2019av_er_a est\u00e9, de lors avant\n  Soit continent, et l\u2019autre atant\n  S\u2019oblige et fait ses serementz.\n  Sollempnes sont les sacrementz\n  De tiel avou, dont continens\n  Serra depuis tout son vivant:\n  Ne sai s\u2019il puis en ait dolens,\n  Mais tant sai bien, q_ue_ je ne mens\n    Auci toute Religio_u_n\n  Du frere, moigne, et de cano_u_n,\n  Et du non_n_eine, a dieu servir\n  En faisant leur professio_u_n,[478]\n  De vou solempne et d\u2019autre no_u_n\n  Sont obligez a contenir:\n  La dame auci qui voet tenir\n  Sa chastet\u00e9, dont revestir\n  Se fait d\u2019anel par benei\u00e7o_u_n\n  Se porra lors descontenir,\n  Si trop ne passe sa reso_u_n.\n    Des fem_m_es tiele y ad est\u00e9,\n  Q\u2019ad fait le vou du chastet\u00e9\n  No_u_npas pour dieu, mais p_ar_ensi\n  Q\u2019elle ert du siecle plus lo\u00e9,\n  Ou pour sotie et nycet\u00e9\n  D\u2019amour q\u2019elle ot a son amy:\n  Mais l\u2019un ne l\u2019autre, je vous dy,\n  Et nientmeinz elle est oblig\u00e9\n  Tenir le vou q\u2019elle ad basti;\n  Dont le guerdo_u_n pent a celluy\n  Pour qui son fait ad plus vou\u00e9.\n    Mais tieles dames vait blamant\n  L\u2019apostre, qant s\u2019en vont vagant[479]\n  Par les hosteals de la Cit\u00e9;\n  Car chambre au dame est avena_n_t\n  En dieu priant ou en faisant\n  Au chapellain q\u2019est consecr\u00e9\n  Le moustier est app_ro_pri\u00e9,\n  U q\u2019il a dieu ert entendant:\n  A moigne et non_n_e en leur degr\u00e9\n  Leur cloistre serra fermet\u00e9\n  En continence a leur vivant.\n    Ascuns y sont qui d\u2019autre enp_ri_se\n  Ont vou du continence prise\n  Secret p_ar_entre dieu et soy:\n  Qant om le fait du tiele aprise\n  Sanz veine gloire et sanz buffoy;\n  Essample avons du viele loy,\n  Le vou Marie fuist en coy,\n  U toute grace fuist comprise:\n  Mais quiq_ue_ don_n_e a dieu sa foy,\n  Combien que ce soit en recoy,\n  Il est tenuz a la reprise.\n    Mais quant du bon_n_e cause avient\n  Le vou du sainte Continence,\n  Lors en bon gr\u00e9 dieus le retient.\n  Ce dist David, bien me sovient,\n  \u2018Vouetz et rendetz sanz offense\n  Le do_u_n du v_ost_re conscience\u2019:\n  Car poy decert la p_ro_vidence,\n  Qui molt p_ro_met et don_n_e nient.\n  Chascuns endroit de soy le pense;\n  Quoy valt a semer la semence\n    Qe Continence est belle chose\n  La turtre sanz en faire glose[480]\n  Nous monstre bien de sa nature;\n  Car tantost q_ue_ la mort depose\n  Son madle, soule se dispose,\n  Qe jam_m_ais jour apres celle hure\n  S\u2019assiet sur flour ne sur verdure;\n  Ne jam_m_ais puis par envoisure\n  Autre compain rep_re_ndre n\u2019ose;\n  Sanz mariage et sanz luxure\n  En Continence se repose.\n    Mais cestes vieves jolyettes,\n  Vestant le vert ove les flourettes\n  Des perles et d\u2019enbreuderie,\n  Pour les novelles amourettes\n  Attraire vers leur camerettes,\n  A turtre ne resemblont mye:\n  Mais sur trestoutes je desfie\n  Qant secches ad les mamellettes;\n  Il m\u2019est avis, quoy q\u2019autre en die,[481]\n  Q\u2019ad tiele espouse en compaignie,\n  Fols est s\u2019il paie a luy ses dettes.\n    Mais quel valt plus, ou mariage\n  Ou continence en son estage,\n  Saint Augustin fait demander;\n  Si dist q_ue_ l\u2019une le corsage\n  Engrosse et l\u2019autre le corage:\n  Mais meulx, ce dist, valt engrosser\n  Qe soul le ventre faire enfler;\n  Car l\u2019une enporte l\u2019avantage\n  Que ja ne doit enbaraigner,\n  Mais l\u2019autre n\u2019en porra durer,\n  Qe tout ne soit baraigne en age.\n    Tout pleine l\u2019une du tristesce\n  Lez fils enporte en sa destresce,\n  Et sanz pecch\u00e9 ne les con\u00e7oit;\n  Sanz estre aucunement oppresse,\n  Les fils du joye porter doit:\n  L\u2019une est p_ar_ servage en destroit,\n  Et l\u2019autre est f_ra_nche en son endroit;\n  Labour du siecle l\u2019une blesce,\n  Et l\u2019autre, quelle part q_ue_ soit,\n  En grant quiete de son droit\n  Serra, q_ue_ nul dolour l\u2019adesce.\n    L\u2019une est la soule espouse humeine,\n  L\u2019une est en plour, l\u2019autre est en ris;\n  L\u2019une est corrupte et l\u2019autre seine;\n  L\u2019une est de l\u2019om_m_e grosse et pleine,\n  L\u2019autre est de dieu enceinte au pitz;\n  L\u2019une fait empler de ses fitz\n  P_ar_my le monde les paiis\n  Du multitude q\u2019est mondeine,\n  Et l\u2019autre ovesq_ue_ dieu toutdis\n  Fait empler le saint paradis\n    Sicom_m_e la rose fresche et fine\n  Valt plus q_ue_ la poignante espine\n  Dont elle naist, ensi serra\n  Qe continence la divine,\n  Selonc que Jerom le diffine,\n  Sur mariage plus valdra.\n  L\u2019apostre as tous ce com_m_anda,\n  \u2018Qui contenir ne se pourra,\n  Lors p_re_igne espouse a sa covine.\u2019\n  Qu\u2019il continence en soy prisa\n  De la plus halte discipline.[482]\n    Saint Jerom dist la difference\n  Du mariage et continence;\n  Qe l\u2019une valt de l\u2019autre plus,\n  Sicom_m_e plus valt qui sanz offense\n  En nettet\u00e9 du conscience\n  P_ar_fait les oev_er_es des vertus,\n  De luy qui s\u2019est soul abstenus\n  Savoir poetz par l\u2019evidence\n  Au quelle part il ad conclus;\n  Fait ove vertu vait au dessus,\n  N\u2019est reso_u_n que le contretence.\n    =Ore dirra de la quinte file de Chastet\u00e9, quelle ad no_u_n\n    Aspre vie, contre le vice de Foldelit.=\n    La quinte file est Aspre vie,\n  Q\u2019au fine force Leccherie\n  Abat, et Chastet\u00e9 supporte:\n  La char si reddement chastie,\n  Qe ja nul jour de sa partie\n  Le Foldelit q\u2019au corps resorte;\n  Ains, qanq_ue_ Leccherie enhorte,\n  Par sa vertu trestout desfie:\n  Car du penance q\u2019elle porte\n  Le fieu que Leccherie apporte\n  Extaignt, q\u2019ardoir ne porra mie.\n    C\u2019est la vertu qui se decline\n  Loign du celer et du cuisine\n  U Gloutenie est vitailler,\n  Pour luy servir Soif et Famine.\n  Cil duy luy serront officer\n  Et au disner et au souper,\n  P_ar_ queux la char fait enmaigrer\n  Et les cost\u00e9s et la peitrine,\n  Siq_ue_ Luxure en son mestier\n  N\u2019y truist surfait pour alumer,\n  Dont chastet\u00e9 soit en ruine.\n  [Sidenote: =f. 100=]\n    Qant Daniel enfant fuist pris\n  En Babiloigne, nepourqant\n  De les delices du paiis\n  Ne volt gouster p_ar_ nul devis,\n  Ne boire vin pour rien vivant:\n  Avint q_ue_ puis le dit enfant\n  Ove ses compaigns trestout arda_n_t\n  Furont en la fornaise mis,\n  Mais dieus lo_ur_ fist si bell garant,\n  Q\u2019en my la flam_m_e vont chantant,\n    Qe chastet\u00e9 n\u2019est accordant\n  As grans delices, ainz par tant\n  S\u2019en falt deinz brieve acustum_m_a_n_ce,\n  Saint Bernard le vait tesmoigna_n_t,\n  Qe ja ne serront accordant\n  L\u2019une avec l\u2019autre en observance:\n  Car l\u2019une acroist la vile pance\n  Du Foldelit p_ar_ l\u2019abondance\n  De sa delice, et l\u2019autre avant\n  Po_ur_ faire a l\u2019alme po_ur_voiance;\n  Poy cure tout le remenant.\n    L\u2019en dist ensi com_m_unement,\n  \u2018Retrai le fieu bien sagement\n  Et la fum\u00e9e exteinderas\u2019:\n  Ensi je di que tielement\n  Retrai ce dont la char esprent\n  De les delices, et chalt pas\n  Exteindre foldelit porras;\n  Ne si tost male tecche enp_re_nt\n  Com_m_e fait cil q\u2019est bien gross et crass:\n  Pour ce, si tu chastes serras,\n  Retien bien cest essamplement.\n    Du saint Ambroise c\u2019est le dit,\n  Qe d\u2019om_m_e jun l\u2019escoupe occit\n  Le vif serpent de sa nature:\n  A molt plus fort le jun p_ar_fit[483]\n  Le viel serpent, cel espirit\n  Mettra tout a desconfiture\n  De sa vertu, q\u2019est chaste et pure;\n  Siq_ue_ la char par foldelit\n  Corrupte n\u2019ert de celle ardure\n  Que vient de gule et de luxure,\n  Ainz en serra du pecch\u00e9 quit.[484]\n    C\u2019est la vertu qui petit prise\n  Suef oreiller, mole chemise,\n  Cote ou mantell du fine leine,\n  Poignante et aspre, en tiele guise\n  Que son charnel delit restreigne,\n  Et de bien vivre se constreigne:\n  Mais si sa robe q\u2019est foreine\n  Au corps soit belle et bien assisse,\n  Pour eschu\u00efr la gloire veine\n  La haire que luy est procheine\n  Doit guarder l\u2019alme en sa franchise.\n    C\u2019est la vertu qui n\u2019ad plesir\n  Ne quiert avoir si tendre lit,\n  Dont porra longement dormir\n  Et sa tresfrele char norir,\n  Pour l\u2019aqueinter du foldelit;\n  Ainz se contient d\u2019un autre plit,\n  Sur l\u2019aire ou sur la paile gist,\n  Dont tout esquasse le desir\n  A penser contre l\u2019espirit;\n  Si tient le corps en g_ra_nt despit,\n    Vigile, q\u2019est la dieu treschiere,\n  Est d\u2019Aspre vie chamberere,\n  Dont Sompnolence est forsbanie,\n  Q\u2019au Foldelit est coustum_m_ere;\n  Vigile la deboute arere,\n  Qant volt entrer de sa partie:\n  Vigile auci q\u2019est d\u2019aspre vie\n  Oedive ne doit estre mie,\n  Qe Foldelit ne la surquiere;\n  Qui la flaielle et la chastie\n  Ove triste lerme et ove priere.\n    Les cink sens naturel humein\n  Sont resemblables au polein,\n  Q\u2019en my le bois s\u2019en court salvage\n  Tout au plesir sanz selle ou frein:\n  Mais s\u2019Aspre vie en soit gardein,[485]\n  Il les refreine a son menage,\n  Et jusq\u2019a tant q\u2019en son servage\n  Retrait leur la p_ro_vende et fein;\n  Siq\u2019il leur hoste tout le rage,\n  Si sobrement, q_ue_ sanz oultrage\n  Ils les puet mener de sa mein.\n    Iceste file a sa mesure\n  Est bien arm\u00e9, dont molt s\u2019assure,\n  Des deux armures, salvement\n  Qui valont contre la pointure\n  Du Foldelit et de Luxure:\n  C\u2019est d\u2019umble cuer o\u00efr sovent\n  De dieu sermon le p_re_chement,\n  Q\u2019om dist de la seinte escripture;\n  Et ce q_ue_ p_ar_ l\u2019oreille entent\n  P_ar_face bien et duement;\n  Lors est arm\u00e9 de l\u2019une armure.\n    Dieus son sermon fist resembler\n  A l\u2019om_m_e qui voloit semer\n  Ses champs, dont p_ar_t de la seme_n_ce\n  U q\u2019il ne pot enraciner:\n  Et p_ar_t auci par necligence\n  Chaoit enmy la voie extense;\n  L\u2019oisel del air sanz nul defense\n  Cela venoiont devorer:\n  Et p_ar_t chaoit entre l\u2019offense\n  Des ronces, dont la violence\n  Fist qu\u2019il n\u2019en pot fructefier.\n    Del dieu sermon atant vous di,\n  Sur roche; car p_ar_ tiel degr\u00e9\n  Plusours le sermon ont o\u00ef\n  Et par l\u2019oraille recuilli,\n  Mais deinz le cuer n\u2019est pas entr\u00e9;\n  U tant en ad de duret\u00e9[486]\n  Q\u2019il ne poet estre enracin\u00e9,\n  Et sanz racine n\u2019est flouri,\n  Et sanz flour n\u2019est le fruit port\u00e9,\n  Ainz, com_m_e sur perre estoit sem\u00e9,\n    Mais l\u2019autre grein, q\u2019enmy la voie\n  De les oiseals, come vous contoie,\n  Fuist mis a dissipacio_u_n,\n  C\u2019est qant le deble agaite et p_ro_ie\n  Un cristien qui se supploie\n  D\u2019o\u00efr la predicacio_u_n;\n  Car lors p_ar_ sa temptacio_u_n\n  L\u2019en tolt la meditacio_u_n\n  Q\u2019ascun p_ro_fit n\u2019en porte envoie;\n  Q\u2019est dit pour sa salvacio_u_n,\n  Q\u2019il bien o\u00eft et mal l\u2019emploie.\n    Du tierce grain q\u2019ert espandu\n  Et fuist des ronces confondu,\n  Le sermon dieu ce signefie:\n  Qant cristiens l\u2019ad entendu,\n  Mais ainz q\u2019en oev_er_e soit p_ar_cru,\n  Les ronces, dont le siecle allie,\n  C\u2019est Covoitise ovesq_ue_ Envie\n  Le cuer si fort ont detenu\n  Qu\u2019il plus avant ne fructefie:\n  Ces trois semences dieus desfie,\n  Mais a la quarte il s\u2019est tenu.\n    Du quarte grain il avenoit\n  Q\u2019en bon_n_e terre le semoit:\n  Dont prist racine ove la cresca_n_ce\n  Q\u2019a cent foitz plus multiplioit.\n  Ce no_us_ pourporte en son endroit\n  C\u2019est qant p_ro_dhom_m_e en sa penance\n  Con\u00e7oit du sermon l\u2019entendance\n  En cuer devolt, com_m_e faire doit,\n  Et puis en fait la circumstance;[487]\n  Lors p_ar_ droite fructefiance\n  Plus a cent foitz loer res\u00e7oit.\n    Grant bien du bon sermon avient\n  A l\u2019om_m_e qui bien le retient;\n  La dieu parole ad grant vigour,\n  Et grant vertu deinz soy contient:\n  Dieus ciel et terre ove leur atour\n  Tout les crea com_m_e creatour;\n  Auci nous veons chascun jour\n  La dieu p_ar_ole, q\u2019en nous tient,\n  A no creance sanz errour\n  Le corps du n_ost_re salveour\n  Fait q_ue_ du pain en char devient.\n    As ses disciples qant precha,\n  De grant vertu, ce m\u2019est avis;\n  Car il leur dist q_ue_ par cela\n  Q\u2019ils son sermon o\u00efront la,\n  Trestout les avoit esclarciz\n  Et nettoi\u00e9 leur espiritz.\n  Cil qui remembre de ces ditz,\n  Et bien les causes notera,\n  Molt doit avoir sermon en pris;\n  Car tant com_m_e l\u2019om_m_e est meulx ap_ri_s,\n  [Sidenote: =f. 101=]\n    Sovent par bon consail d\u2019amy\n  Hom_m_e ad vencu son anemy;\n  Pour ce bon est consail avoir\n  Du saint sermon, com_m_e je vous di;\n  Car champio_u_n qui s\u2019arme ensi\n  Meulx en doit faire son devoir.[488]\n  Une autre armure y a du voir,\n  Du quoy l\u2019en puet auci valoir\n  Qe Foldelit soit anienty;\n  La passion rementevoir\n  Que Jh_es_u Crist pour nous souffri.\n    Qui porte tiele conuscance,\n  Le deble ove toute s\u2019alliance\n  Legierement puet desconfire,\n  Et garder l\u2019alme en esp_er_ance\n  Du joye avoir sanz fole errance,\n  Ou de mesfaire ou de mesdire:\n  Dont cil qui voet estre bon mire\n  Au fin q\u2019il ait en remembrance\n  La passio_u_n du n_ost_re sire,\n  Sicom_m_e l\u2019en puet el bible lire\n  De la figure en resemblance.\n    Qant Mo\u00efses mesna la gent\n  El grant desert del orient,\n  D\u2019arrein fist un serpent forger\n  Et l\u2019alleva bien haltement,\n  Si q\u2019om le vist ap_er_tement,\n  Car soulement pour luy mirer\n  Fist les pointures resaner,\n  Qant du venym ly vif serpent\n  Firont les gentz mordre et plaier:\n  C\u2019estoit figure et essampler\n  Portant grant signefiement.\n    Com_m_e Mo\u00ffses out eshaulc\u00e9\n  Le serpent q\u2019estoit figur\u00e9\n  Devant le poeple qu\u2019il menoit,\n  Tout autrecy fuist allev\u00e9\n  Jh_esu_s, qant il en croix pendoit:\n  Dont cil qui point ou mors serroit\n  Du viel serpent, et penseroit\n  De luy q\u2019estoit crucifi\u00e9,\n  Sa guarison avoir porroit,\n  Et tous les mals assuageroit,\n  Des queux avoit le cuer enfl\u00e9.\n    Trestoute l\u2019eaue fuist amere\n  Q\u2019el grant desert d\u2019Egipte estoit;\n  Mais Mo\u00ffses par sa vergiere\n  Fist tant q_ue_ l\u2019eaue ert doulce et cliere,\n  Dont hom_m_e et beste assetz bevoit.\n  La verge en quelle ce faisoit\n  La croix verraie figuroit,\n  Qe l\u2019amertume et la misere\n  No_us_ tolt, et venque de son droit\n  Le deble, et u q_ue_ l\u2019om_m_e soit,\n  Saulf le maintient soubz sa ban_er_e.\n    Qui ceste armure voet comp_re_ndre\n  De vivre solonc la vertu,\n  Du Foldelit se puet defendre;\n  Car par reso_u_n doit bien entendre,\n  Meulx valt penance aspre et agu,\n  Dont l\u2019alme soit bien defendu,\n  Et estre en ease ovesq_ue_ dieu,\n  Qe de son corps tiele ease p_re_ndre\n  Et com_m_e fals recreant rendu\n  Au deable, qui le quiert surp_re_ndre.\n    Qui list les vies des saintz pieres,\n  O\u00efr y puet maintes manieres\n  De la nature d\u2019Aspre vie:\n  Les uns souleins en les rocheres,\n  Les uns en cloistre ove lo_ur_ confreres,\n  Chascun fist bien de sa partie;\n  Cil plourt, cist p_re_che, cil dieu prie,\n  Son corps du froid et des miseres,\n  Cist laist sa terre et manantie,\n  Cil laist sa fem_m_e et progenie,\n  Eiant sur tout leur almes cheres.\n    Par Aspre vie tout ce firont,\n  Du Foldelit dont desconfiront\n  Les griefs assaltz et les pointures,\n  Q\u2019au frele char ne consentiront:\n  Ainz qanq\u2019al alme bon sentiront\n  Qant la fortune envoia dures\n  Des corporieles impressures,\n  Sanz murm_ur_ du bon gr\u00e9 suffriro_n_t,\n  Pour plus avoir les almes pures:\n  Houstant trestoutes autres cures\n  En corps tant aspreme_n_t vesquiro_n_t.\n    C\u2019est la vertu q\u2019est tout divine,\n  Et est semblable en sa covine\n  Au forte haie du gardin,\n  Par quoy n\u2019y puet entrer vermine\n  Ou male beste en nul engin;\n  Ainz est tout saulf et enterin,\n  Fuil, herbe, fruit, grein et pepin,\n  De la morsure serpentine;\n  Siq_ue_ ly sires, en la fin\n  Qant vient, y trove sain et fin\n  Le bien, dont ad sa joye fine.\n    La sainte vertu d\u2019Aspre vie\n  David en son psalter loa,\n  Disant, par sainte gaignerie\n  En doel et triste lermerie\n  C\u2019est celle qui ses champs sema,\n  Dont qant August ap_re_s vendra,\n  En grant leesce siera\n  Les biens dont s\u2019alme glorifie.\n  Si m\u2019est avis sages serra\n  Q\u2019ensi se cultefiera,\n    En les viels gestes de romeins\n  Valeire dist, des citezeins\n  Ot un jofne hom_m_e a no_u_n Phirin,\n  Q\u2019estoit de si grant bealt\u00e9 pleins\n  Q\u2019en luy amer furont constreins\n  Pres toutes fem_m_es du voisin:\n  Mais pour destruire leur engin,\n  Siq\u2019au pecch\u00e9 ne soit enclin,\n  Coupa ses membres de ses meins,\n  Vei la le fait du Sarasin\n  Pour n_ost_re essample plus ne meinz.\n    Cil fuist paien q\u2019ensi fesoit,\n  Qui Leccherie despisoit\n  Tout p_ro_prement de sa vertu\n  Pour les ordures qu\u2019il veoit\n  El vil pecch\u00e9, dont abhosmoit.\n  He, cristien, di, que fais tu?\n  Qant sainte eglise t\u2019ad estru,\n  Ta vile char mettre en destroit,\n  Dont Foldelit soit abatu:\n  Car molt valt peine dont salu\n  Celle alme sanz fin p_re_ndre doit.\n    =Ore dirra la descripcio_u_n et la com_m_endacion de la vertu\n    de Chastet\u00e9 par especial.=\n    Des toutes vertus plus priv\u00e9\n  Al alme est dame Chastet\u00e9,\n  Come celle q\u2019est sa chambreleine;\n  Q\u2019ensi la tiffe et fait par\u00e9e,\n  Dont plus mynote et ascem\u00e9\n  Sur toutes autres sov_er_eine:\n  Par quoy, sicom_m_e le livre enseine,\n  Dieus est de luy enamour\u00e9,\n  Si prist de luy sa char humeine,\n  La quelle au ciel com_m_e son demeine\n  A dieu le piere ad present\u00e9.\n    O Chastet\u00e9, si je bien voie,\n  Toutes vertus te don_n_ent voie\n  Com_m_e a leur dame, et plus avant[489]\n  Toy fuiont, car dieus te convoie\n  Et p_ar_derere et p_ar_devant:\n  Plus q_ue_ la pere daiamant\n  Attrait le ferr, es attraiant\n  La grace dont vient toute joye.\n  Toutes vertus p_ar_ resemblant\n  Ne sont q_ue_ lune, et tu luisant\n  Es com_m_e solail, qant s\u2019esbanoie.\n    O Chastet\u00e9, ne m\u2019en doi tere,\n  Mais en le ciel plus noble auci;\n  Dont nulle p_ar_t te falt a querre\n  Meilleur de toy, qui tu requerre\n  Av_er_as mestier, si no_u_n celly\n  Q\u2019est sur tous autres ton amy;\n  C\u2019est dieus ly toutpuissant, p_ar_ qui\n  Ta volent\u00e9 p_ar_ tout puiss faire:\n  Nous autres tous crions mercy,\n  Mais tu puiss dire g_ra_nt mercy\n    O Chastet\u00e9, p_ar_ tiele assisse\n  Bont\u00e9 verraie t\u2019est assisse,\n  Qe creatour et creature\n  Chascuns endroit de soy te prise,\n  Fors soul le deable, a qui tu prise\n  As guerre, et p_ar_ ta confiture\n  Tout l\u2019as mis a desconfiture:\n  C\u2019estoit qant dieus ove ta nature\n  Se volt meller, dont fuist comp_ri_se\n  [Sidenote: =f. 102=]\n  La deit\u00e9 soubz ta porture.\n  Quoy dirray plus mais dieus t\u2019onure?\n    =Ore dirra compendiousement la Recapitulacio_u_n de toute la\n    matiere precedent.=\n    Ore est a trere en reme_m_bra_n_ce\n  Com_m_e je p_ar_ ordre en la roma_n_ce\n  Vo_us_ ai du point en point cont\u00e9\n  Des vices toute la faisance;\n  Prim_er_ement de la nescance\n  Du Pecch\u00e9, dont en p_ro_pret\u00e9\n  Mort vint, et puis p_ar_ leur degr\u00e9\n  Com_m_ent les sept sont engendr\u00e9,\n  Au Siecle furont mari\u00e9,\n  Com_m_e puis se sont multepli\u00e9,\n  Tout vous ai dit sanz variance.\n    Et puis apres vous dis auci\n  De l\u2019om_m_e q\u2019en fuist malbailli,[490]\n  Dont l\u2019Alme a dieu se compleigna\n  Et com_m_e puis dieus de sa mercy\n  Pour la pit\u00e9 q\u2019il ot de luy\n  A Reso_u_n, qui les espousa,\n  Et puis de ce qu\u2019il engendra,\n  De l\u2019un et l\u2019autre avetz o\u00ff.\n  Mais ore apres me semblera\n  Bon est que l\u2019en aguardera\n  L\u2019estat de nous qui susmes cy.\n    Ore au final sont engendrez\n  Les vices, qui sont malurez,\n  Trop se font fort de leur p_ar_tie;\n  Les vertus, qui sont benurez,\n  A resister leur felon_n_ie:\n  Sur quoy chascuns autre desfie,\n  L\u2019un claime avoir la seignourie\n  De l\u2019om_m_e ove tous ses p_ro_pret\u00e9s,\n  Et l\u2019autre dist qu\u2019il n\u2019av_er_a mie;\n  Ensi la guerre est arraini\u00e9,\n  U q\u2019il y ad peril assetz.\n    La Char se tret trestout as vices,\n  Soient au Reso_u_n soulement;\n  Mais ore agardons les offices\n  Des tous estatz, si les justices\n  Ou les malices au present\n  Sont plus fort en governement.[491]\n  Je dis, ensi com_m_e l\u2019autre gent,\n  Qe plus sont fortes les malices,\n  Siq_ue_ Pecch\u00e9 com_m_unement\n  Par tout governe a son talent\n    =Puisq\u2019il ad dit les p_ro_pret\u00e9s des vices et des vertus,\n    sicome vous avetz o\u00ef, ore dirra en p_ar_tie l\u2019estat de ceux\n    q\u2019ont n_ost_re siecle en gov_er_nance; et com_m_encera\n    p_ri_m_er_ement a la Court de Rome.=\n    Si nous p_ar_lons de ces p_re_latz\n  Qui sont sicom_m_e de dieu legatz\n  Ove la clergie app_ar_tiena_n_t,\n  Ils sont devenuz advocatz\n  Du Pecch\u00e9 pour plaider le cas\n  Encontre l\u2019Alme; et oultre tant,\n  Si nous des Rois soions parlant,\n  Ils vont le pueple ensi pilant,\n  Qe tous s\u2019en pleignont halt et bas;\n  Du gent du loy et du marchant,\n  Je voi peril en toutz estatz.\n    Je croy bien ferm q_ue_ la f_ra_nchise\n  De luy q\u2019est chief du sainte eglise\n  Soubz dieu, s\u2019il se gov_er_ne a droit,\n  Sur tous les autres est assisse;\n  Mais ore est chang\u00e9 celle assisse,\n  Car ce q\u2019umilit\u00e9s estoit\n  Ore est orguil, et puis l\u2019en voit,[493]\n  Ore est tourn\u00e9 du covoitise;\n  Si chastet\u00e9 a ore y soit,\n  Ne say si l\u2019en parler en doit,[494]\n  Car je me tais de celle enprise.\n    Ce que je pense escrire yci\n  N\u2019est pas p_ar_ moy, ainz est ensi\n  Du toute _crist_iene gent\n  Murmur, compleinte, vois et cry;\n  Que tous diont je ne desdi,\n  Q\u2019au court de Rome ore est regent\n  Siq_ue_ la cause al indigent\n  Serra pour nul clamour o\u00ff:\n  Qui d\u2019orr n\u2019y porte le p_re_sent,\n  Justice ne luy ert p_re_sent,\n  Du charit\u00e9 ne la mercy.\n    Le fils de dieu voloit venir\n  Pour eslargir et amollir\n  La loy; mais cils du maintenant\n  Dont vuil les causes enquerir,\n  Si leur vois deux pointz demanda_n_t;\n  Ou ce q\u2019ils m\u2019en vont defendant\n  Estoit en soi pecch\u00e9 devant,\n  Car lor le doi bien eschu\u00efr;\n  Ou si ce no_u_n, di lors avant\n  Pour quoy me vont establissant\n  Pecch\u00e9 de leur novel atir.\n    Ne puet descendre en ma reso_u_n\n  Font establir novel pecch\u00e9;\n  Ce q\u2019en nul livre nous lison,\n  Qe le fils dieu de sa le\u00e7o_u_n\n  Par l\u2019evangile en son decr\u00e9\n  Fist establir: car charit\u00e9\n  N\u2019est que peril multepli\u00e9\n  Nous soit, p_ar_ quelle addicio_u_n\n  Soions plus serf; car rechat\u00e9\n  Nous ad dieus, dont en libert\u00e9\n  Voet bien q_ue_ no_us_ plus f_ra_nc soion.[495]\n  Qe tu ne serras point mary\n  A ta cousine, et d\u2019autres cas\n  Plusours q_ue_ je ne dirrai cy;\n  Et diont q_ue_ pour faire ensi\n  Mortielement tu peccheras:\n  Lors vuil q_ue_ tu demanderas\n  Si tu po_ur_ l\u2019orr q_ue_ leur dorras\n  Au court porras trover mercy:\n  La bource que tu porteras\n  Ferra le pape ton amy.\n    Mais si ce soit ensi mortiel,\n  Com_m_e ils le diont, lors au tiel\n  Po_ur_ quoy vuillont devant la mein\n  Dispenser? Car ly dieus du ciel,\n  Qui plus du pape est droituriel;\n  Ne puet ce faire, ainz sui certein\n  Qe je cong\u00e9 priasse en vein\n  Sa loy et son precept, le quiel\n  Fist establir; mais ly romein,\n  Si j\u2019eie d\u2019orr ma bource plein,\n  M\u2019ert plus curtois et naturiel.\n    \u2018Com_m_e l\u2019oisellour pl_us_ tent ses reetz,\n  Plus tost en serront attrapez[496]\n  Les oiseals, et p_ar_ cas semblable\n  Com_m_e plus eions p_ar_ noz decretz\n  Div_er_sez pecch\u00e9s imposez,\n  Plus tost en serretz vous coupable,[497]\n  Et nous d\u2019assetz plus seignourable:\n  Car tieus pecch\u00e9s sont rechatable                                18512\n  En n_ost_re Court, si vous paietz;\n  Dont nous volons q_ue_ n_ost_re table\n  Soit des mangiers, et n_ost_re estable\n  Des g_ra_ntz chivalx plus efforciez.\n    \u2018Qant n_ost_re sire estoit men\u00e9\n  Sus au montaigne et ly malfi\u00e9\n  Du siecle luy moustra l\u2019onour,\n  Mais nous pour dire verit\u00e9\n  L\u2019avons res\u00e7u, siq_ue_ seignour\n  Soions en terre le maiour;\n  Car n\u2019est Roy, Prince ne contour\n  Qui nous ne baiseront le pi\u00e9,\n  Et dorront largement de lour\n  Pour s\u2019aqueinter de n_ost_re amour,\n  Dont plus soiont de nous priv\u00e9.\n    \u2018Q\u2019il ne se duist soliciter\n  Dieus a saint Piere com_m_anda,\n  Ne qu\u2019il deux cotes duist porter:\n  Mais nous ne volons pas garder\n  Le dieu p_re_cept solonc cela;\n  Car pres ne loigns n\u2019y avera\n  Delice que prest ne serra\n  Et en cuisine et en celer,\n  Et n_ost_re corps se vestira\n  Des robes dont om p_er_chera\n    \u2018Ensi tienons les cliefs es meins,\n  Dont nous serrons l\u2019argent au meinz\n  Et les florins, mais rerement\n  Qant desserrons les coffres pleins\n  Pour la poverte a noz p_ro_cheins\n  Aider; ain\u00e7ois tout p_ro_prement\n  Volons avoir du toute gent,\n  Mais de noz biens n\u2019est qui rep_re_nt,\n  Car noz tresors serront si seintz,\n  Toucher. Vei la com_m_e noblement\n  Nous susmes chief des tous humeins!\n  [Sidenote: =f. 103=]\n    \u2018Les cliefs saint Piere ot en baillie\n  Du ciel, et nous la tresorie\n  Du siecle, qui nous est meynal:\n  El temps saint Piere, si voir die,\n  Cil usurer du Lumbardie\n  Ne fist eschange a court papal,\n  N\u2019a lors Requeste emp_er_ial\n  Don_n_eront voix a la clergie;\n  N\u2019a lors le pape en son hostal\n  Pour nul bargain espirital\n  Retint Simon en compaignie.\n    \u2018Mais nous q\u2019avons la guerre enp_ri_s,\n  P_ar_ quoy volons monter en pris,\n  Falt que nous eions retenu\n  Simon, siq_ue_ p_ar_ son avis\n  Soient noz tresors eslargiz;\n  Dire a Simon le bienvenu,\n  Car il nous rent bien no salu\n  De ses florins, qant vient toutdis:\n  Droitz est, puisq\u2019il ad despendu,\n  Qe l\u2019eveschi\u00e9 luy soit rendu,\n  Car nous l\u2019avons ensi p_ro_mis.\n    \u2018O sainte croix, com_m_e celle porte\n  Grant vertu, dont d\u2019enfern la porte\n  Fist n_ost_re sire debriser!\n  En n_ost_re Court, ainz est plus forte,[498]\n  Les huiss des chambres fait p_er_cer:\n  Car qant la croix y vient hurter,\n  Tantost acurront cil huissier,\n  Et tout ensi com_m_e celle enhorte\n  La font jusques a nous mener,\n  Voir as curtines voet entrer,\n  Dont n_ost_re cuer se reconforte.\n    \u2018Unques le corps du sainte Heleine\n  Qe nous ovesq_ue_ n_ost_re Court\n  Assetz n\u2019y mettons plus du peine\n  Chascune jour de la semeigne,\n  Voir la dymenche l\u2019en labourt,\n  Del croix sercher: chascuns se tourt,\n  Et pour ce no message court\n  P_ar_ tout le siecle au tiel enseigne,\n  Et s\u2019il la trove, l\u2019en l\u2019onourt;\n  Mais cil q\u2019ove vuide main retourt\n    \u2018Rende a Cesar ce q\u2019est a luy;\n  Ce q\u2019est a dieu, a dieu tout si:\n  Mais nous et l\u2019un et l\u2019autre avoir\n  Volons, car d\u2019un et d\u2019autre auci\n  Portons l\u2019estat en terre yci.\n  De dieu avons le plain pooir,\n  Par quoy la part de son avoir\n  Volons nous mesmes recevoir\n  Tout p_ro_prement, siq_ue_ nully\n  Qe nous porrons ap_ar_cevoir\n  Q\u2019au double nous ert remery.\n    \u2018Ensi faisons le dieu p_ro_ufit,\n  Qe riens laissons grant ne petit\n  De l\u2019orr que nous porrons attraire;\n  Car ly p_re_lat nous sont soubgit,\n  Si sont ly moigne ove lo_ur_ habit,\n  Q\u2019ils n\u2019osent dire le contraire\n  Du chose que nous volons faire,\n  Leur falt don_n_er sanz contredit\n  Del orr, dont ils nous po_ur_ront plaire,\n  Ou autrement leur saintuaire\n  Du no sentence ert entredit.\n    \u2018Mais du Cesar p_re_sentement,\n  Portons le rep_re_sentement\n  Car nous du Rome la Cit\u00e9\n  Ore avons l\u2019enheritement;\n  Pour ce volons de toute gent\n  Voir ly Judieu en son degr\u00e9,\n  Neis la puteine acoustum_m_\u00e9e,\n  Ne serront quit du paiement:\n  Ce que Cesar ot obli\u00e9\n  En son temps, ore avons trov\u00e9,\n  Les vices qui vont a l\u2019argent.\n    \u2018Je truis primer qant Costentin\n  Don_n_oit du Rome au pape en fin\n  Possessio_u_n de la terrestre,\n  Amont en l\u2019air de son divin\n  Par une voix q\u2019estoit celestre\n  Faisoit crier, si dist q_ue_ l\u2019estre\n  Du sainte eglise ove tout le p_re_stre\n  Ne serront mais si bon cristin,\n  Com_m_e ainz estoiont leur ancestre,\n  Pour le venim qui devoit crestre\n  De ce q\u2019ils ont le bien terrin.\n    \u2018Le fils de dieu, qant il fesoit\n  Au bon saint Piere, qu\u2019il ama,\n  Siqu\u2019il ne se contourberoit\n  Du siecle; et l\u2019autre en tiel endroit\n  La res\u00e7ut et molt bien garda,\n  Qe puis apres long temps dura:\n  Mais ore est chang\u00e9 tout cela;\n  Le pape claime de son droit\n  L\u2019onour du siecle, et pour cela\n  La dieu pes s\u2019est al\u00e9 pie\u00e7a,\n    \u2018Saint Piere ne se volt movoir\n  Par guerre, ainz fist son estovoir\n  Des bon_n_es almes retenir;\n  Mais nous ne volons peas avoir,\n  Ainz les richesces et l\u2019avoir\n  Du siecle pensons acuillir.\n  Piere ot coron_n_e du martir,\n  Et nous du rubie et saphir\n  En orr assiss. Lors di me voir,\n  N\u2019est pas la mort bon_n_e a souffrir,\n  Tant com_m_e phisique puet valoir.\n    \u2018Saint Piere jam_m_ais a nul jour\n  Retint dev_er_s luy soldeour\n  Ou d\u2019armes ou du brigantaille;\n  Car ne volt estre conquerrour\n  Pour resembler a l\u2019Emp_er_our\n  De ses conquestes en Ytaille.\n  Ainz en priere sa bataille\n  Defendre, ensi com_m_e bon pastour,\n  Contre malf\u00e9; mais d\u2019autre entaille\n  Ore est q_ue_ n_ost_re espeie taille,\n  Du siecle pour avoir l\u2019onour.\n    \u2018Ly fils de dieu, ce dist l\u2019istoire,\n  Ne vint querir sa p_ro_pre gloire,\n  Ainz queist la gloire de son piere\n  Po_ur_ mettre hors du purgatoire\n  Adam: mais n_ost_re consistoire\n  La terre quiert, q\u2019il tient plus chere[500]\n  D\u2019Adam, dont arme sa banere,\n  Et trait le siecle en s\u2019adjutoire,\n  Lessant les almes a derere:[501]\n  Qe chalt si l\u2019en occie et fiere,\n  Mais q_ue_ nous eions la victoire?\n    \u2018En n_ost_re Court est bien parl\u00e9\n  Com_m_ent la cristienet\u00e9\n  Se trouble en guerre et en distance;\n  Requis q_ue_ peas et unit\u00e9\n  Feissem_us_ d\u2019Engleterre et France.\n  Mais q_ue_ n\u2019en don_n_ons l\u2019entendance\n  Trois causes en font destourbance:[502]\n  L\u2019une est petite charit\u00e9;\n  Car l\u2019autri grief n\u2019est pas greva_n_ce\n  A nous, ainz en toute habondance\n  Volons tenir le papal s\u00e9e:\n    \u2018Une autre cause est ensement,\n  Ainz susmes part a la p_ar_tie,\n  P_ar_ quoy q_ue_ n_ost_re arbitrement\n  Ne se puet faire ovelement:\n  La tierce cause est bien o\u00efe,\n  Qe guerre avons en Romanie,\n  Dont falt q_ue_ n_ost_re seignourie\n  Du siecle soit primerement\n  Des p_ro_pres guerres establie:\n  Ces causes ne no_us_ suffront mie\n    \u2018Et d\u2019autre p_ar_t faisons q_ue_ sage,\n  Q\u2019a nous et puis a no message\n  La guerre asses plus q_ue_ la pees\n  Ferra venir grant avantage\n  De l\u2019orr; car lor p_er_nons brocage\n  De l\u2019un Roy et de l\u2019autre apres.\n  Chascuns nous quiert avoir plus p_re_s,[503]\n  Mais nous no_us_ enclinons ades\n  Au Roy qui plus del orr engage,\n  Par quoy l\u2019acord volons jam_m_es,\n  Tant come trovons si bon paiage.\n    \u2018Dieus a saint Piere com_m_andoit\n  Q\u2019il no_u_n du mestre ne querroit\n  Ne reverence entre la gent:\n  Je truis auci p_ar_ tiel endroit,\n  Qant saint Jehan enclin estoit\n  L\u2019angre adourer, cil le defent;\n  Si dist qu\u2019il son enclinement\n  Et no_u_n a autre le ferroit:\n  Mais n_ost_re Court dist autreme_n_t,\n  Ne voet tenir l\u2019essamplement\n  Dont l\u2019angel dieus no_us_ essamploit.\n  [Sidenote: =f. 104=]\n    \u2018De l\u2019evangile a mon avis\n  Ne faisons point le droit devis;\n  Car nous ne gardons tant ne qua_n_t\n  L\u2019umilit\u00e9 de dieu le filz;\n  De dieu le piere ain\u00e7ois le pris\n  \u201cSanctus,\u201d les angres vont chantant;\n  Mais no_us_ volons du maintenant\n  Avoir l\u2019onour sur nous assis,\n  Et no_u_n du saint p_ar_ tout avant\n  Porter, mais tout le remenant\n  Du saintet\u00e9 nous est faillis.\n    \u2018Combien q_ue_ Piere estoit g_ra_nt sire,\n  Ja ne vist om du plom ne cire\n  Qu\u2019il envoiast sa bulle close;\n  Q\u2019il fist ses cardinals eslire\n  Par ses chapeals, qui sont come rose\n  Vermaile au point qua_n_t se desclose.\n  Ainz tout orguil y fuist forclose,\n  Ne gule alors rester ne quire\n  De sa delice ascune chose\n  Savoit, mais ore l\u2019en suppose\n  No court est autre, pour voir dire.\n    \u2018Voir est en terre a son decess\n  Mais contre ce nous combatons;\n  Des pecch\u00e9s faisoit il reless,\n  Mais no_us_, qui susmes d\u2019ire engress,\n  Pour poy de cause escomengons;\n  Il souffrit mort et passions,\n  Et nous encontre ce tuons;\n  Il se tint de pov_er_te pres,\n  Et nous la pov_er_te esloignons;\n  Il gaigna poeple, et no_us_ p_er_dons,\n    \u2018L\u2019estat du pape en sa nature\n  Ne porra faire forsfaiture\n  En tant com_m_e pape, ainz Innocent,\n  Qui tient l\u2019estat papal en cure,\n  Cil puet mesfaire d\u2019aventure.\n  Mais no_us_, qui susmes chief du gent,\n  Q\u2019en terre avons nul pier regent,\n  Volons pour l\u2019orr et po_ur_ l\u2019argent\n  Piler trestoute creature;\n  Nous poet mener en juggement,\n  Et c\u2019est ce q_ue_ nous plus assure.\u2019\n    Q\u2019est ce q_ue_ l\u2019en dist Antecrist\n  Vendra? Sainte escripture dist\n  Qe d\u2019Antecrist le no_u_n amonte,\n  Qui le contraire fait du Crist.\n  Quoy quidetz vo_us_, si tiel venist\n  Encore? O\u00ffl, par droite acompte\n  Orguil humilit\u00e9 surmonte,\n  Que n_ost_re sire en terre ha\u00efst;\n  Siq\u2019au p_re_sent la foy desmonte\n  En n_ost_re court, car nuls tient conte\n  Tenir la loy qu\u2019il establist.\n    Sicom_m_e ly scribe et pharis\u00e9e,\n  Qui jadis s\u2019estoiont mont\u00e9\n  Du Mo\u00ffsen sur la chaiere,\n  U la loy dieu ont sermon\u00e9\n  As autres, mais en leur degr\u00e9\n  Lour faitz furont tout loign derere;\n  Au jour p_re_sent, car de saint Piere\n  Om monte et prent la dignet\u00e9,\n  Le dyademe et la chymere,\n  Mais ja n\u2019en font plus q_ue_ chymere\n  Au remenant la duet\u00e9.\n    Qant monstre naist du quelq_ue_ ge_n_dre,\n  Des mals p_ro_cheins du dois entendre,\n  C\u2019est la prenosticacio_u_n;\n  Verra com_m_ent Orguil engendre\n  D\u2019Envie en fornicacio_u_n\n  Le monstre de dampnacio_u_n;\n  Dont vient celle hesitacio_u_n,\n  Q\u2019en un soul corps om poet comp_re_ndre\n  Deux chiefs p_ar_ demonstracio_u_n,\n  Et par diverse nacio_u_n\n  L\u2019un chief sur l\u2019autre volt ascendre.\n    A Rome c\u2019est ore avenu\n  Au bon_n_e gent; car sainte eglise\n  N\u2019ad q\u2019un soul chief p_ar_devant dieu,\n  Mais ore ad deux trestout p_ar_cru;\n  Dont la bealt\u00e9 de sa franchise\n  Se disfigure et est malmise.\n  Si dieus n\u2019en face la juise,\n  Au fin q_ue_ l\u2019un chief soit tollu,\n  Le corps, q\u2019en porte la reprise,[504]\n  Ensi porra p_ar_ nulle guise\n    =Ore dirra de l\u2019estat des Cardinals au Court de Rome solonc ce\n    q_ue_ l\u2019en vait p_ar_lant au temps d\u2019ore.=\n    Ce dist qui sapience enfile,\n  Du bon_n_e mere bon_n_e file,\n  Et p_ar_ contraire il est auci:\n  Mais c\u2019est tout voir, qant chief s\u2019avile,\n  La part des membres serra vile.\n  Au Court de Rome il est ensi\n  Du chief, vous savetz bien le qui,\n  Maisq_ue_ les membres dont vous di\n  Sont Cardinal de n_ost_re vile,\n  Des queux le meindre est tant cheri,\n  Le Roy du France et de Cezile.\n    Mais pour ce q\u2019ils ont entendu\n  Que povre orguil est defendu,\n  Ils se richont par toute voie;\n  Si ont en aide retenu\n  Simon, a qui sont molt tenu,\n  Car il leur don_n_e et leur envoie,\n  Il leur consaille et lo_ur_ convoie;\n  S\u2019ils n\u2019y soient par luy res\u00e7u;\n  Simon p_ar_ tout ferra la voie,\n  Nuls y vendra s\u2019il n\u2019ad monoie,\n  Mais lors serra le bien venu.\n    Le pape as Cardinals dorra\n  Certain p_ar_ aun, mais ce serra\n  Sicom_m_e d\u2019enfant qant il ad pain\n  Sanz comp_er_nage; car cela\n  Que pape don_n_e ne plerra,\n  Et ce serra du priv\u00e9 gaign,\n  Que danz Simon de son bargain\n  En n_ost_re Court leur portera;\n  Mais ce n\u2019ert pas un quoy solain,\n  Car ja sanz selle le polain\n  Ne berbis sanz toison verra.\n    Soit com_m_e poet estre en dieu p_ri_er,\n  Maisq_ue_ Simon poet espier\n  Les dignet\u00e9s ove la vuidance,\n  As Cardinals, mais supplier\n  Estoet ain\u00e7ois la bienvuillance\n  Du pape, et sur celle aquointance\n  Simon ferra la pourvoiance,\n  Sicom_m_e p_ar_tient a son mestier.\n  Vei cy com_m_e n_ost_re court s\u2019avance;\n  Par tout quiert avoir la pitance,\n  Mais nulle part puet saouler.\n    Par leur decretz ont establiz\n  Auci les charges doit avoir:\n  A ce compellont leur soubgitz,\n  Mais ils sont mesmes enfranchiz\n  No_u_npas du droit ainz du pooir;\n  Car ils sont prest a rescevoir\n  Les benefices et l\u2019avoir\n  Du sainte eglise en tous paiis,\n  Mais ja ne vuillont removoir\n  Le pi\u00e9 de faire leur devoir\n    Qui sav_er_a juer d\u2019ambes meins,\n  Si l\u2019une falt, de l\u2019autre au meinz\n  Porra juer; et tielement\n  Du gaign les Cardinals romeins\n  De l\u2019une ou l\u2019autre part certeins\n  Serront; car ou l\u2019avancement\n  A soy quieront, ou autrement\n  Simon leur dorra largement\n  Po_ur_ ceaux qui sont venus loignteins:\n  Se fait p_ar_ do_u_n et p_ar_ p_re_sent\n  En n_ost_re Court de les foreins.\n    Mais pour ce q\u2019ils trovont escrit\n  Q\u2019om ne doit curer du petit,\n  Petite chose n\u2019appetice\n  La faim de leur grant appetit,\n  Ainz falt q\u2019il soit du grant p_ro_fit\n  Ce dont quieront le benefice:\n  Auci Simon n\u2019est pas si nyce\n  As tiels seigno_ur_s qui l\u2019espirit\n  Du Simonie et d\u2019avarice\n  Portont enclos, p_ar_ quoy justice\n  Se tient au peine en leur habit.\n    Jadis Naman el terre hebreu\n  Grace et p_ar_do_u_n receust de dieu,\n  Dont fuist du lepre nettoiez;\n  Mais Gyesi trop fuist de\u00e7u,\n  Qant il del orr estoit vencu,\n  Dont les grantz do_u_ns ot acceptez,\n  Ly mals dont l\u2019autre fuist sanez,\n  Mais ore au paine en ascun lieu\n  [Sidenote: =f. 105=]\n  Si la vengance ont remembrez\n  De Gyesi, ainz des tous leez\n  Les do_u_ns sont don_n_ez et res\u00e7u.\n    N\u2019ont pas mys en oublivio_u_n\n  En l\u2019evangile la le\u00e7o_u_n\n  De les disciples de Jh_es_u,\n  Qui serroit mestres et qui no_u_n;\n  Ainz ont ce fait bien retenu,\n  Dont trop y ad debat com_m_u.\n  Com_m_e Lucifer semblable a dieu\n  Volt estre, ensi dissencio_u_n\n  Est ore au court de Rome accru:\n  Ne falt forsq_ue_ l\u2019espeie agu\n  Et le consail de danz Simon.\n    Du n_ost_re sire truis lisant\n  Com_m_ent fist p_re_ndre un jofne enfa_n_t\n  De ses disciples; eaux voiant\n  Le fist venu, ensi disant:\n  \u2018Quiconq_ue_ soit p_ar_entre vous\n  Qui sanz orguil et sanz corous\n  Ne soit du cuer humble et pitous,\n  Com_m_e est cist enfes maintenant,\n  En ciel ne serra glorious.\u2019\n  Dont vuil demander entre no_us_\n    Om puet respondre et dire nay,\n  Quiconq_ue_ voet p_ro_ver l\u2019essay,\n  Voiant les Cardinals au Court;\n  De leur pompe et de leur array\n  Com_m_e plus recorde pl_us_ m\u2019esmay,\n  Chascuns y quiert q_ue_ l\u2019en l\u2019onourt,\n  Et pour l\u2019onour chascuns labourt,\n  Car s\u2019il est riche, son pris sourt:\n  D\u2019umilit\u00e9 parler n\u2019y say,\n  Et du pov_er_te l\u2019en tient court:\n  Tous scievont bien q_ue_ j\u2019en dy vray.[505]\n    O com_m_e bien fuist humilit\u00e9\n  P_ar_entre la fraternit\u00e9\n  Qui sont du n_ost_re foy regent!\n  Car leur estat et leur degr\u00e9\n  De les disciples dameld\u00e9e\n  Enporte rep_re_sentement.\n  G_ra_nt bien et g_ra_nt mal ensement\n  Qui sont si pres du papal s\u00e9e;\n  Car chascuns de leur reule p_re_nt\n  De bon ou mal gov_er_nement\n  Par toute cristienet\u00e9.\n    Dieus ses disciples au p_re_cher\n  No_u_npas pour lucre seculer,\n  Ainz pour divine gaignerie,\n  Trestout au pi\u00e9 sanz chivacher\n  Par tout le monde fist aler:\n  Ove grantz chivals et co_m_paignie,\n  Et le subsidie du clergie\n  Pour n_ost_re orguil plus demener\n  Volons avoir du no maistrie;\n  La bulle q\u2019est du Romanie\n  Leur fra somonce de paier.\n    Simon Magus en halt vola,\n  Dont puis au fin il s\u2019affola,\n  Qant sur la roche jus cha\u00ff.\n  Les cardinals, q\u2019ore essample a\n  Chascuns en n_ost_re court d\u2019ensi\n  Voler en halt: si ont saisi\n  Deux eles, dont les pennes vi\n  Du veine gloire; et sur cela\n  Le vent d\u2019orguil fort y feri,\n  Qe jusq\u2019as nues les ravi\n  Si halt que charit\u00e9 passa.\n    Mais qant ils sont en halt alez,\n  Dessur la Roche au covoitise,\n  U le corage ont tout quassez\n  De l\u2019orr, dont il y ad assetz;\n  P_ar_ quoy p_er_dont la dieu franchise,\n  Siq\u2019ils n\u2019ont membre q_ue_ suffise\n  A labourer solonc l\u2019assisse\n  De l\u2019evangile en les decretz:\n  Dont m\u2019est avis trop est malmise,\n  Par ce q_ue_ vole, sainte eglise,\n    Sovent avient q_ue_ fils du piere\n  La mort desire, au fin q\u2019il piere\n  Plus p_re_s d\u2019avoir l\u2019enheritance:[506]\n  Au verit\u00e9 si m\u2019en refiere,\n  Des Cardinals en la maniere\n  Pluso_ur_s desiront la vuidance\n  Du si\u00e9 papal, par esp_er_ance\n  Que Simon de sa pourvoiance\n  Leur fra monter en la chaiere,\n  Du pape, s\u2019il sa garde pance\n  Laist du triacle estre au derere.\n    Qant le frument p_er_t sa racine\n  Es champs, lors falt q_ue_ soit gastine\n  La terre, et si porte en avant\n  L\u2019urtie et la poignante espine;\n  Et ensi vait la discipline\n  En n_ost_re court de maintenant;\n  Car qant ly jugge sont truant,\n  La court ove toute sa covine,\n  Et ly notaire et ly plaidant,\n  Et puis trestout le remenant,\n  Sicom_m_e pulsin fait la geline.\n    Trestous ceaux de la co_ur_t au meinz,\n  Sur queux ly papes tient ses meins,\n  Quieront du siecle rescevoir\n  L\u2019onour; voir et les capelleins,\n  Ja soient ils des vices pleins,\n  Le no_u_n d\u2019onour pour pl_us_ valoir\n  Au siecle; dont en no_u_nchaloir\n  Le ciel ove qanq_ue_ y est dedeinz\n  Laissont, q\u2019assetz ont bell manoir,\n  Qant p_re_sde luy porront manoir\n  Q\u2019est p_a_pe et chief des tous humeins.\n    =Ore dirra de l\u2019estat des Evesqes, solonc ce q_ue_ l\u2019en vait\n    parlant au temps q\u2019ore est.=\n    Sicom_m_e l\u2019en dist com_m_uneme_n_t,\n  Ensi dis et no_u_n autrement;\n  Car ce n\u2019est pas de mon savoir\n  De les Evesques au present:\n  Mais ce q\u2019om dist, ne say si voir,\n  Dirrai; et ce me fait doloir\n  Qe l\u2019en puet tant ap_ar_cevoir\n  De leur errour, que folement\n  Des almes font leur estovoir,\n  Des ceaux qui sont soubz lo_ur_ pooir\n  Et des leur p_ro_pres ensement.\n    Evesq_ue_, p_ar_ tes faitz primer\n  Des tes bons oev_er_es p_ar_devant;\n  Et puis le duissetz enfourmer\n  De ta clergie et ton precher,\n  Pour exciter le bienfaisant;\n  Car si tu soiez contemplant\n  Et laiss p_er_ir le poeple errant,\n  Tu fais defalte en ton mestier;\n  Et si tu soiez bien p_re_chant,\n  Qant tes bienfaitz ne sont parant,\n    Evesque, lise cest escrit:\n  Par son p_ro_phete dieus t\u2019ad dit\n  Et com_m_and\u00e9 d\u2019obedience,\n  Par halte vois q_ue_ sanz respit\n  Tu dois crier a ton soubgit,\n  Qu\u2019il se redresce au penitence;\n  Car s\u2019il piert p_ar_ ta necligence,\n  Dieus chargera ta conscience,\n  Com_m_e toy q\u2019es son p_ro_vost eslit\n  C\u2019est g_ra_nt vergoigne a ta science,\n  Si ton acompte est inp_ar_fit.\n    Evesque, om dist, et je le croy,\n  Com_m_ent les pov_er_ez gens po_ur_ poy\n  De leur errour tu fais despire,\n  Et les g_ra_ntz mals et le desroy\n  De ces seigno_ur_s tu laisses coy,\n  Qe tu n\u2019en oses faire ou dire:\n  Tu es paisible vers le sire,\n  L\u2019un est exempt de toute loy,\n  Et l\u2019autre souffre le martire:\n  N\u2019est pas en ce, qui bien remire,\n  Ovel le juggement de toy.\n    Prelatz, tu as condicio_u_n\n  No_u_n du pastour, ainz du multo_u_n,\n  Qant vois les seigno_ur_s du paiis\n  D\u2019avoltre et fornicacio_u_n[507]\n  Peccher sanz ta correccio_u_n.\n  \u2018Prelatz qui n\u2019ad les mals repris\n  Tant valt com_m_e si les ait cheris\n  Du fole persuacio_u_n.\u2019\n  Du loy civile truis escris,\n  \u2018Cil fait les mals au droit devis\n  Qui des mals don_n_e occasio_u_n.\u2019\n    Les fils Hely, q\u2019estoit p_ro_voire\n  El temple dieu, ce dist l\u2019istoire,\n  L\u2019offrende ove tout le sacrefise,\n  Contre les loys de leur p_re_toire,\n  Guasteront sanz avoir reprise[508]\n  [Sidenote: =f. 107=]\n  Et puis, qant a ce q\u2019il desire,\n  Lors pour l\u2019onour dont il est sire\n  Tant est du veine gloire pleins,\n  Q\u2019as ses delices tout s\u2019atire:\n  C\u2019est cil qui quiert ne le martire\n    Car qant il est en halt montez\n  Et est primat des dignit\u00e9s,\n  Lors ses soubgitz desrobbe et pile,\n  Si mette au vente les pecch\u00e9s,\n  Sicom_m_e l\u2019en fait boef as march\u00e9es,\n  Ensi son lucre ades compile;\n  Dont ses manteals furrez enpile,\n  Et paist et veste sa famile,\n  Et ses chivals tient sojournez:\n  Il laist sa cure povre et vile\n  Des almes, dont il est chargez.\n    Julius Cesar en bataille\n  Jam_m_ais as gens de son menaille\n  Ne dist \u2018Aletz!\u2019 ainz dist \u2018Suietz!\u2019\n  Car au devant toutdiz sanz faille\n  Se tint et fist le com_m_ensaille,\n  Dont tous furont encoragez:\n  Mais no p_re_lat nous dist \u2018Aletz!\n  C\u2019est la p_ar_ole qu\u2019il nous baille;\n  Mais il arere s\u2019est tournez:\n  Nuls est de son fait essamplez,\n  C\u2019est un regent qui petit vaille.\n    En dousze pointz je truis q_ue_ l\u2019\u00e9es\n  A fol p_re_lat est resemblez:\n  L\u2019\u00e9es est aviers de sa nature,\n  Brief est et plain d\u2019escharcet\u00e9s,\n  Vois ad maiour q_ue_ corps d\u2019assetz:\n  Ad molt p_ar_ole et poy fesure,\n  Poy don_n_e a ceaux dont ad la cure,\n  Et voelt q_ue_ molt ly soit don_n_ez.\n  L\u2019\u00e9es n\u2019ad compaigne en sa demure,\n  Ne l\u2019autre espouse par droiture,\n  S\u2019il n\u2019est contraire a ses decretz.\n    L\u2019\u00e9es est sanz pi\u00e9s; l\u2019evesq_ue_ auci\n  En son degr\u00e9 n\u2019ad pi\u00e9, sur qui\n  Ose a son Prince resister\n  Ainz laist le poeple estre peri\n  Et sainte eglise defouler.\n  L\u2019\u00e9es ensement pour son manger\n  Les doulces fleurs quiert engorger:\n  Le fol p_re_lat fait tout ensi;\n  Le douls et crass quiert amasser,\n  Dont fait le corps bien encrasser,\n  Si boit le tresbon vin flouri.\n    Et d\u2019autre part l\u2019\u00e9es porte au point\n  Son p_ro_pre corps et l\u2019autri blesce:\n  Cil fol p_re_lat, q\u2019a dieu se joynt,\n  Del aguillon trop se desjoynt,\n  Qant il l\u2019autry du point adesce;\n  C\u2019est l\u2019aguillon dont l\u2019alme opp_re_sse\n  Gist p_ar_ la char q\u2019est felon_n_esse,\n  Sicome l\u2019apostre tout au point\n  En ses epistres le confesse:\n  Au prelacie la clergesce\n  Meulx serroit, s\u2019ils n\u2019en ussent point.\n  De sa vengance est trop elat,\n  Qant l\u2019alme d\u2019autri fiert po_ur_ poy\n  De son espiritiel estat:\n  Mais qui du fol fait potestat,\n  Les soubgitz serront en esfroy.\n  He, fol prelat, avoy! avoy!\n  N\u2019est pas la pacience en toy,\n  Qant ta vengance l\u2019alme abat;\n  Qant l\u2019aguillon de ton buffoy\n  Pour si petit point et debat.\n    He, fol prelat, dy moy com_m_ent\n  Qe tu me fais ton p_re_chement,\n  Q\u2019un corps al altre p_ar_ pit\u00e9\n  Le mesfait sanz revengement\n  Doit p_ar_don_n_er tout plainement,\n  Et tu d\u2019orguil et crualt\u00e9\n  M\u2019as corps et alme escumeng\u00e9.\n  Mais au saint Piere tielement\n  Bien say dieus dist, q_ue_ le pecch\u00e9\n  Septante foitz soit p_ar_don_n_\u00e9,\n  Et ta m_er_cy deux fois n\u2019attent.\n    Sanz juste cause nepourqant\n  Sovent nous vais escumengant;\n  Mais saint Gregoire la sentence\n  De ton orguil vait resemblant\n  A l\u2019oisel de son ny volant:\n  Du quelle part voler com_m_ence,\n  Au fin revole ove l\u2019ele extense\n  Au p_ro_pre ny dont fuist issant;\n  Et par si faite p_ro_vidence\n  Retourne deinz ta conscience\n  Le grief dont tu no_us_ es grevant.\n    Auci des angles et pertus\n  Sa belle maison ad construs\n  L\u2019\u00e9es; et ce doit om resembler\n  Qu\u2019il quiert les angles et les puis,\n  Et ne vait pas le droit sentier;\n  Car verit\u00e9 de son mestier\n  Ne quiert es angles tapiser,\n  Ain\u00e7ois se moustre en ses vertus;\n  Mais chose q\u2019om ne voet moustrer\n  L\u2019en fait oscur et anguler,\n  Siq\u2019en apert ne soit conuz.\n    L\u2019\u00e9es ad maiso_u_n du cire frele,\n  Ain\u00e7ois q\u2019il a son po_ur_pos vient;\n  Prelat auci qui la turelle\n  Fait ainz q_ue_ moustier ou chapelle,\n  Du vanit\u00e9 trop luy sovient,\n  Qant point ne sciet u ce devient;\n  Car toute chose est frele et nient\n  Du quoy le siecle se revelle:\n  Mais fol p_re_lat qui dieu ne crient\n  Bien quide p_ar_ l\u2019onour qu\u2019il tient\n    Les biens q_ue_ l\u2019\u00e9es porra cuillir\n  Estroitement les fait tenir\n  Deinz sa maison en repostaille,\n  Mais au darrein l\u2019en voit venir\n  Celuy qui tolt sanz revenir\n  Et la maison et la vitaille:\n  Du fol p_re_lat ensi se taille,\n  Car il pour plegge ne po_ur_ taille\n  De son tresor ne voet souffrir\n  S\u2019il p_er_de au fin ce n\u2019est mervaille,\n  Q\u2019as autres voet nul bien partir.\n    L\u2019\u00e9es ensement hiet la fum\u00e9e,\n  Au fin q\u2019il n\u2019en soit enfum\u00e9e:[510]\n  Prelat ensi sainte oreiso_u_n,\n  Q\u2019est a la fume compar\u00e9,\n  S\u2019en fuit, q\u2019il n\u2019ad le cuer par\u00e9\n  Du sainte contemplacio_u_n,\n  Ainz ad sa meditacio_u_n\n  D\u2019orguil et de p_ro_sperit\u00e9;\n  Car d\u2019autre fumigacio_u_n\n  Pour faire a dieu relacio_u_n\n  Ne puet souffrir la duet\u00e9.\n    L\u2019\u00e9es ensement de tous puours\n  S\u2019esloigne, ensi q\u2019il les flaours\n  D\u2019ascune p_ar_t ne soit sentant:\n  L\u2019evesq_ue_ ensi de ces seignours\n  Les grans pecch\u00e9s, les g_ra_ns erro_ur_s,\n  Ne voet sentir, ainz s\u2019est fuiant.\n  O quel p_re_lat, o quel truant,\n  Q\u2019ensi laist festrer les folours\n  Sanz medicine tant ne qant!\n  N\u2019est pas des cures bien sachant,\n  Combien q\u2019il soit des curatours.\n    De l\u2019\u00e9es auci je truis escris\n  Q\u2019il fuyt les noyses et les cris:\n  Le fol prelat tout ensement,\n  Qant voit noiser ses fols soubgitz,                              19480\n  S\u2019en part et les laist anemys,\n  Qant il les duist d\u2019acordement\n  Repaiser amiablement.\n  Cil n\u2019est ne Piere ne Clement,\n  Q\u2019ensi laist errer ses berbis;\n  Le toison de l\u2019ouaile prent,\n  Mais de la guarde nullement\n  Se voet meller, ainz s\u2019est fu\u00efz.\n    L\u2019en dist, et puet bien estre voir,\n  Et ce piert bien de la clergie:\n  Ils ont eglise, ils ont manoir,\n  Mais plainement a leur voloir\n  Trestout cela ne souffist mie,\n  S\u2019ils n\u2019eiont la chancellerie\n  Et la roiale tresorie\n  Deinz leur office et leur pooir.\n  Maisq\u2019 il en poet avoir baillie[511]\n  Du siecle dont se glorifie,\n    Pour le phesant et le bon vin\n  Le bien faisant et le divin\n  L\u2019evesque laist a no_u_nchalure,\n  Si quiert la coupe et crusequin,\n  Ainz q_ue_ la culpe du cristin\n  Pour corriger et mettre en cure,[512]\n  [Sidenote: =f. 110=]\n  Qe mol serras en cause mole;\n  Mais si le siecle en soy tribole\n  Et bruyt d\u2019ascun p_er_secutour,\n  En tiel chalour lors te rigole,\n  Et moustre en fait et en parole\n  Com_m_e ton cuer vole el dieu amour.\n    Ly serpens, ce nous dist Solyn,\n  Trestout le corps met en declin\n  Pour soulement le chief defendre:\n  Po_ur_ Crist, q\u2019est chief de tout cristin\n  Qant voit abeisser et descendre\n  Sa loy, par qui devons ascendre.\n  Car qui voet p_re_lacie enp_re_ndre,\n  Non pour avoir l\u2019onour terrin,\n  Mais pour p_ro_ufit de l\u2019alme ap_re_ndre,\n  L\u2019apostre dist, bien le doit p_re_ndre,\n  Car ce luy vient du bon engin.\n    De les natures dont je lis\n  Q\u2019un g_ra_nt piscon y ad du mer,\n  Qui du pit\u00e9 tant est cheris,\n  Qe qant les autres voit petitz\n  De la tempeste periler,\n  Il laist sa bouche ov_er_te estier,\n  U q\u2019ils porront tout saulf entrer;\n  Si les re\u00e7oit com_m_e ses norris\n  Et salvement les fait garder,\n  Tanq\u2019il les mals verra passer,\n    Prelat ensi les gentz menuz,\n  S\u2019il voit leur Roy vers eaux com_m_uz,\n  Parmy sa bouche il aidera\n  Come ses fils et ses retenuz;\n  Car en ce cas il est tenuz\n  Q\u2019au parler s\u2019abandon_n_era:\n  Et d\u2019autre part qant il verra\n  Le poeple q\u2019en pecch\u00e9 serra,\n  Pour ce ne serront destitutz;\n  A dieu, tanqu\u2019il les avera\n  En corps et alme restitutz.\n    Ce veons bien q_ue_ p_ar_ nature\n  L\u2019oill soul po_ur_ tous les membres plure,\n  Qant ascun d\u2019eaux se hurte ou blesce:\n  Ensi l\u2019evesq_ue_ en sa droiture\n  Pour ses soubgitz q\u2019il tient en cure,\n  Qui d\u2019alme ou corps sont en destresce,\n  Sur tous plus doit avoir tendresce\n  Q\u2019est la divine creature:\n  Car qant p_re_latz vers dieu s\u2019adresce\n  Et verse lermes en sa messe,\n  C\u2019est une medicine pure.\n    De Samuel j\u2019ay entendu,\n  Qant fuist requis del poeple hebreu\n  Qu\u2019il dieu priast en leur a\u00efe,\n  Du charit\u00e9 n\u2019ert esp_er_du,\n  Ainz dist q_ue_ \u2018Ja ne place a dieu\n  Dont v_ost_re estat dieus salve et guie.\u2019\n  Benoite soit la prelacie\n  Qui tielement ad respondu;\n  Dont cil q\u2019ore est de la clergie\n  Porra trover essamplerie,\n  Qant sa le\u00e7on av_er_a p_ar_lieu.\n    Saint Jeremie dist atant:\n  \u2018O qui ert a mes oels don_n_ant\n  Des lermes la fonteine amere,\n  Sur le dieu poeple en compleignant[514]\n  Leur mort, leur mals et leur misere?\u2019\n  He, quel pastour, he, quel bealpere,\n  Eiant compassion si fiere,\n  Dont pour le poeple fuist plourant!\n  U est qui plourt en la man_er_e?\n  Ne say: piti\u00e9s s\u2019en vait derere,\n  Les oils du p_re_latz sont secchant.\n    Par son p_ro_phete n_ost_re sire\n  Il ot souffert et attendu;\n  Si agardoit, mais nul remire\n  Des gentz, qui po_ur_ ses mals suspire,\n  Du sanc qu\u2019il avoit espandu\n  Dessur la croix en halt pendu.\n  C\u2019estoit la pleignte de Jh_es_u,\n  Et ensi croy q\u2019om porra dire\n  Au temps p_re_sent soit avenu;\n  Car n\u2019est pour hom_m_e ne pour dieu\n    Valeire conte en son escrit\n  D\u2019un Roy d\u2019Athenes qui fuist dit\n  Chodrus, q\u2019adonques guerroia\n  A ceaux d\u2019Orense, car soubgit\n  Les volt avoir: et en tiel plit\n  Son dieu Appollo conseilla,\n  Devoutement et demanda\n  Qui la victoire enportera;\n  Et l\u2019autre a ce luy repondit,\n  Occire en la bataille la,\n  Ses gentz serroiont desconfit.\n    Et qant ly Roys o\u00efst ce dire,\n  Qu\u2019il l\u2019un des deux estuet eslire,\n  Ou d\u2019estre p_ro_prement occis,\n  Ou souffrir de sa gent occire,\n  Mieulx volt son p_ro_pre corps despire,\n  Ainz q_ue_ ly poeples fuist periz.\n  Dont changa ses roials habitz\n  Qe l\u2019en ne le conoist pour sire,\n  Si fuist tu\u00e9 des anemys:\n  Pour la salut qe ses soubgitz\n  Il souffrist mesmes le martire.\n    D\u2019un tiel paien qant penseras,\n  Responde, Evesq_ue_, quoy dirras?\n  Voes tu soul po_ur_ ta gent morir?\n  Tu puiss respondre et dire, Helas!\n  Qe tu le cuer si couard as,\n  Ain\u00e7ois lerras trestous perir,\n  Q\u2019un soul doy de ta main blemir.\n  Mais es tu donques bons p_re_latz?\n  Certes nenil, mais pour cherir\n  Le corps, qui puis te fra venir\n  A l\u2019evesch\u00e9 qui tient Judas.\n    Ne say a qui puiss resembler\n  Le fol prelat de son mestier,\n  Mais sicom_m_e dieus le resembloit\n  Et puis ly deacne, sanz aider\n  A l\u2019om_m_e qui naufr\u00e9 gisoit,\n  Et grant souffraite d\u2019aide avoit:\n  Chascun des deux les mals veoit,\n  Mais nuls le voloit socourer,\n  Tanq\u2019au darrein y survenoit\n  Uns paiens, qui le socourroit,\n  Evesq_ue_, pour toy vergonder.\n    Mal fait le poeple q\u2019est no_u_nsage,\n  Pis font les clercs, qui sont plus sage,[515]\n  Et laissont deinz leur pastourage\n  L\u2019ouaile de leur fol menage\n  Tourner en chiev_er_e de folour:\n  Pour ce dist dieu q\u2019en sa furour\n  Il est irrez du grant irrour\n  Sur les pastours de tiel oultrage;\n  Si dist qu\u2019il serra visitour\n  Du chiev_er_e auci, dont fait clamour\n    Saint Ysa\u00efe auci nous dist:\n  \u2018Way vous, p_re_latz, qui l\u2019espirit\n  Du sapience en vous celetz,\n  Siq_ue_ nul autre en ont p_ro_ufit!\u2018[516]\n  Ce n\u2019est pas charit\u00e9 parfit,\n  Si vous soietz esluminez,\n  Et l\u2019autre en tenebrour veietz\n  Errer et ne les socourretz:\n  Vo claret\u00e9 dieus par despit\n  Qant ordre s\u2019est desordinez\n  Et clerc fait contre son escrit.\n    Way vous, ce disoit Ysa\u00efe,\n  Qui les cliefs avetz en baillie,\n  Les huiss du ciel tout avetz clos,\n  Vous n\u2019y entretz de vo partie,\n  Et d\u2019autre part ne souffretz mie\n  Entrer les autres a repos:\n  Enpris avetz malvois pourpos,\n  Quel dieus en v_ost_re prelacie\n  Vous ad baill\u00e9, q\u2019arere dos\n  Voz almes mettetz et les noz:\n  Tous devons pleindre vo folie.\n    Saint Piere au jour du jugement,\n  Qant il a dieu ferra present\n  De la Jude\u00eb qu\u2019il guaigna,\n  N\u2019apparra pas tout vuidement;\n  Saint Paul, q\u2019auci gaigna la gent,\n  Et saint Andreu lors appara,\n  Achaie a dieu presentera,\n  U tous les saintz serront p_re_sent:\n  Chascuns p_ar_ ce qu\u2019il conquesta\n  Lors sa coron_n_e portera\n  En joye perdurablement.\n    Mais las! quoy dirrons no_us_ p_re_sentz,\n  Qui suismes fols et necligentz\n  Et point ne pensons de demain?\n  Helas! comme suismes mal regentz,\n  Nul bien apporterons du gaign!\n  [Sidenote: =f. 111=]\n  L\u2019acompte serra trop vilain\n  Qant no_us_ vendrons ove vuide main,\n  U tout le mond serra p_re_sens;\n  Par l\u2019evangile il est certain,\n  Grant honte no_us_ serra prochain\n  Devant trestous les bones gens.\n    =Puisq\u2019il ad dit de les Evesqes, dirra ore de les Archedeacnes,\n    Officials et Deans.=\n    L\u2019Evesq_ue_ en ses espiritals\n  Ses Archedeacnes po_ur_ ce tient,\n  Ses deans et ses officials,\n  Qui plus luy sont especials,\n  As queux correccio_u_n p_ar_tient\n  De l\u2019alme, ensi com_m_e meulx covient.\n  Mais ils le font ou mal ou nient,\n  Car pour les lucres temporals\n  En tous paiis u l\u2019en devient\n  Achater poet quiconq_ue_ vient\n    Le dean, qui son p_ro_ufit avente,\n  P_ar_ tout met les pecch\u00e9s au vente\n  A chascun hom_m_e quelqu\u2019il soit,\n  Maisqu\u2019il en poet paier le rente:\n  La fem_m_e, ensi com_m_e la jumente,\n  Voir et le prestre en son endroit\n  La puet tenir du p_ro_pre droit;\n  Maisq_ue_ la bource soit benoit,\n  Le corps ert quit de celle extente:\n  De l\u2019argent p_er_dre est en destroit,\n  Mais du pecch\u00e9 ne se repente.\n    Si l\u2019om_m_e lais d\u2019incontinence\n  Soit accus\u00e9, la violence\n  Du n_ost_re dean tost y parra;\n  Car devant tous en audience\n  Lors de somonce et de sentence,\n  S\u2019il n\u2019ait l\u2019argent dont paiera,\n  Sicom_m_e goupil le huera:\n  De l\u2019evangile la sequence,\n  Tu scies quel hom_m_e ce serra,\n  De son incest nuls parlera,\n  C\u2019est un misterie de silence.\n    Au plus sovent ce veons nous,[517]\n  Si huy a moy, demain a vous\n  Sont les offices fortunant:\n  Pour ce le dean q\u2019est leccherous\n  Les prestres qui sont vicious\n  Car cil par cas qui fuist devant\n  Accus\u00e9, puis ert accusant,\n  Et lors porra de son corous\n  A l\u2019autre rendre tant pour tant:\n  Ensi s\u2019en vont entrasseurant,[518]\n  Ce que l\u2019uns voet ce vuillont tous.\n    Ensi les prestres redoubtez\n  Ensemble se sont aroutez,\n  Qe l\u2019un fait l\u2019autre compaignie,\n  De tant sont ils le plus haitez,[519]\n  Q\u2019ils sont du soy jugge et p_ar_tie,\n  Ensi vait quite la clergie.\n  Mais d\u2019autre p_ar_t deinz sa baillie\n  Les laies gens sont accusez\n  Par covoitise et par envye;\n  Car plus d\u2019assetz q\u2019oneste vie\n  Le dean desire les pecch\u00e9s.\n    Asses plus fait p_ro_ufit puteine\n  Car pour le lucre et l\u2019avantage\n  Que le chapitre ades y meine,\n  De tieux y ad, sicom_m_e demeine\n  Qe vient du terre et du gaignage,\n  Lessont au ferme le putage;\n  Et qui le prent en governage\n  Meulx volt des putes la douszeine\n  Qe mil des chastes. O hontage\n  Des tieus pastours, qui lo_ur_ tollage\n    Ensi le dean ove ses covines\n  Par conjectures et falsines\n  Ses berbis, come malvois pastour,\n  Par les destours, p_ar_ les gastines,\n  Parmy les ronces et l\u2019espines\n  Laist errer, siq_ue_ chascun jour\n  Ils p_er_dont laine, et cil pilour\n  Re\u00e7oit le gaign de leur errour,\n  Si monte en halt de leur ruines.\n  Est de maltolt le collectour,\n  Tout plain des fraudes et ravines.\n    Bien te souffist le confesser\n  Vers dieu, si tu voldras laisser\n  Tes mals p_ar_ juste repentance;\n  Mais ce ne te puet excuser\n  Au dean, qui te vient accuser,\n  Pour dire q_ue_ tu ta finance\n  As fait a dieu, ainz ta penance\n  De dieu ne t\u2019en porra quiter:\n  Trop sont les deans du g_ra_nt puissa_n_ce,\n  Qant il me font desallouance\n  De ce que dieus voet allouer.\n    Jam_m_ais la dieu justice en soy\n  Po_ur_ un tout soul mesfait, ce croi,\n  Deux fois ne pune; et nequedent,\n  Combien q\u2019au p_re_stre tout en coy\n  M\u2019ai confess\u00e9 deinz mon recoy\n  Le dean encore doublement\n  Voet oultre ce de mon argent\n  Avoir sa part, ne sai pour quoy:\n  Qant dieus m\u2019ad fait p_ar_don_n_ement,\n  Ma bource estuet secondement\n  Faire acorder le dean et moy.\n    Ne sai ce que la loy requiert,\n  Mais m_er_veille est de ce q\u2019il quiert\n  Dedeinz ma bource m\u2019alme avoir:\n  Qe d\u2019autre vertu ne me fiert,\n  Maisq_ue_ luy don_n_e mon avoir.\n  Des tieus pasto_ur_s quoy poet chaloir,\n  Q\u2019ensi laissont a no_u_nchaloir\n  Ce q\u2019au p_ro_ufit de l\u2019alme affiert,\n  Et pour le lucre rescevoir\n  De l\u2019orr par tout le decevoir\n  De leur ypocrisie appiert?\n    =Puisq\u2019il ad dit de les Correcto_ur_s du sainte eglise, dirra\n    ore des p_er_sones Curetz de les p_ar_oches.=\n    Malvois essample no_us_ apporte\n  La cure, qant il sanz curer\n  Le laist, et des noz biens enporte\n  La disme, dont il se desporte;\n  Car ce ne voet il desporter,\n  Qe vainement soy desporter\n  Ne quiert, mais ce q\u2019il supporter\n  Des almes doit, point ne supporte:\n  Dont l\u2019en puet dire et reporter,\n  Qe cil n\u2019est pas au droit portier\n    Le temps p_re_sent si vous curetz,\n  Veoir porras ces fols curetz\n  Div_er_sement laissant leur cure,\n  Si vont errant p_ar_ trois degr\u00e9s:\n  Ly uns se feignt q\u2019il les decretz\n  Selonc l\u2019escole et l\u2019escripture\n  Ap_re_ndre irra, mais la lettrure\n  Q\u2019il pense illeoques a construire\n  Ain\u00e7ois serra des vanit\u00e9s,\n  Qe d\u2019autre bien; c\u2019est ore al hure\n  L\u2019escole de noz avancez.\n    Du bon_n_e aprise se descole\n  Qui laist sa cure et quiert escole,\n  U qu\u2019il au vice escoloiant\n  S\u2019en vait, qant celle pute acole,\n  Dont toute sa science affole.\n  O dieus, com_m_e cil vait foloiant,\n  Q\u2019ensi le bien q\u2019est appendant\n  Pour entrer la chaiere fole,\n  U ja nuls clercs serra sachant,\n  Ainz tant com_m_e pl_us_ y vait entrant,\n  Tant plus sa reson entribole.\n    Par autre cause auci l\u2019en voit,\n  Des fols curetz ascuns forsvoit,\n  Qant laist sa cure a nonchaloir,\n  Et pour le siecle se pourvoit\n  Service au court p_ar_ tiel endroit\n  Et ensi guaste son avoir.\n  Mais le dieu gr\u00e9 n\u2019en puet avoir,\n  Car nuls as deux servir porroit\n  Sanz l\u2019un ou l\u2019autre decevoir;\n  Car cil qui fra le dieu voloir,\n  Servir au siecle point ne doit.\n    Cil q\u2019est servant de la dieu co_ur_t\n  Et po_ur_ servir au siecle court,\n  Fait trop mal cours a mon avis;\n  Car le fals siecle au fin tient co_ur_t                          20260\n  De tous les soens, mais dieus soco_ur_t\n  Du bien sanz fin a ses amys.\n  N\u2019est pas de l\u2019evangile apris\n  Cil q\u2019ad de la p_ar_oche pris\n  La cure, s\u2019il a dieu ne tourt\n  Pour faire ce qu\u2019il ad enpris;\n  Car clercs qui tient du siecle pris\n  De sa clergie se destourt.\n  [Sidenote: =f. 112=]\n    Clercs avanci\u00e9 n\u2019est pas sanz vice,\n  Qui laist sa cure et quiert service                              20270\n  Du chose que soit temporal,\n  Dont pile et tolt en son office,\n  Tout plain d\u2019errour et d\u2019avarice,\n  Siqu\u2019il offent de double mal:\n  Vers dieu primer et principal\n  Mesfait, qant il l\u2019espirital\n  Ne cure de son benefice;\n  Au monde auci n\u2019est pas loial,\n  Qant il le bien q\u2019est mondial\n    La loy ne voet q_ue_ l\u2019en compiere\n  Ou p_ar_ brocage ou p_ar_ priere\n  La cure q\u2019est espiritals;\n  Mais au jour d\u2019uy voi la man_er_e[520]\n  De celle loy tourner arere.\n  Ce di pour ces clercs curials,\n  Qui l_ettr_es ont emperials\n  Pour prier a les cardinals,\n  Voir et au pape en sa chaiere;\n  Dont pl_us_ p_ro_fite as tieus vassals                           20290\n  La penne que les decretals,\n  Qant Simonie est messagere.\n    Ensi je di des tieus y sont,\n  Qui de leur cure s\u2019absentont\n  Pour servir a ces nobles courtz;\n  Par covoitise tout ce font\n  D\u2019encress avoir, q\u2019ils esp_er_ont\n  Pour estre encoste les seignours:\n  Mais ils ne pensont pas aillours\n  Ainz q\u2019ils le corps avanceront;\n  Dont ils laissont s\u2019ouaile a l\u2019ours:\n  Au fin ne sai de tiels pastours\n  Coment a dieu responderont.\n    Des fols curetz auci y a,\n  Qui sur sa cure demourra\n  Non pour curer, mais q\u2019il la vie[521]\n  Endroit le corps plus easera;\n  Car lors ou il bargaignera\n  Dont sa richesce multeplie,\n  Ou il se don_n_e a leccherie,\n  Du quoy son corps delitera,\n  Ou il se prent a venerie,\n  Qant duist chanter sa letanie,\n  Au bois le goupil huera.\n    Ce puet savoir chascun vivant,\n  Plus q_ue_ nul bien du siecle avant\n  La disme, q\u2019est a dieu don_n_\u00e9,\n  Car de la bouche au toutpuissant\n  La disme estoit saintefi\u00e9,\n  Si est le prestre auci sacr\u00e9;\n  Dont sembleroit honestet\u00e9\n  Qe disme et p_re_stre droit curant\n  Ne duissont estre en leur degr\u00e9\n  De la mondaine vanit\u00e9\n  Ne marchandie ne marchant.\n    Et d\u2019autre p_ar_t qui residence\n  Corrumpre ce qu\u2019il duist curer\n  D\u2019incest et fole incontinence,\n  Trop fait horrible violence,\n  D\u2019ensi ses berbis estrangler\n  Pour faire au deable son larder.\n  He, dieus, com_m_ent porra chanter\n  Sa messe cil qui tielle offense\n  Ferra? Car pis, au droit juger,\n  Est l\u2019alme occire q\u2019a tuer\n  Le corps, q\u2019est plain du pestilence.\n  Des fem_m_es nepourqant s\u2019esjoiont\n  Trestout en ease a leur voloir;\n  Dont tiele issue multeploiont,\n  Qe si leur fils enheritoiont\n  Et de l\u2019eglise fuissont hoir,\n  En poy des lieus, sicom_m_e j\u2019espoir,\n  D\u2019escheate q\u2019en duist escheoir\n  Au court de Rome gaigneroiont\n  N\u2019en say la cause ap_ar_cevoir,\n  Si l\u2019autre gent ne me disoiont.\n    He, dieus, come sont les charit\u00e9s\n  Au temps p_re_sent bien ordinez!\n  Car qant viels hom_m_e ad fem_m_e belle\n  Deinz la p_ar_oche et les nuyt\u00e9es\n  Ne puet paier ses duet\u00e9s,\n  N_ost_re curiet, ainz q\u2019om l\u2019apelle,\n  Enprent sur soy l\u2019autry querelle,\n  La quelle se tient bien paiez.\n  Vei la le haire et la cordelle,\n  Dont n_ost_re curiet se flaielle,\n  Au fin q\u2019il soit de dieu loez.\n    Les foles femmes mariez,\n  Qant n\u2019ont du quoy estre acemez\n  Du queinterie et beal atir,\n  Lors s\u2019aqueintont des fols curetz\n  Qui richement sont avancez,\n  Dont l\u2019un et l\u2019autre ad son desir;\n  La dame av_er_a de quoy vestir,\n  Et l\u2019autre av_er_a ses volent\u00e9s.\n  Des tiels miracles avenir\n  Soventes fois om poet o\u00efr,[522]\n  Ne sai si fable ou verit\u00e9s.\n    Plus q_ue_ corbins ou coufle ou pie\n  Ensur volant toutdis espie\n  Caroigne dont porra manger,\n  Matin et soir sanz departie\n  Enquerre fait et espier,\n  U la plus belle puet trover;[523]\n  Mais lors l\u2019estuet enamourer\n  A tant de la phisonomie,\n  Q\u2019il tout l\u2019offrende del aultier\n  Ain\u00e7ois dorra pour son louer,\n  Qu\u2019il n\u2019ait le cuill en sa baillie.\n    Om voit tout gaste et ruinouse\n  De celle ne luy puet chaloir,\n  Maisq_ue_ s\u2019amie l\u2019am_er_ouse\n  Soit bien vestue et gloriouse;\n  A ce met trestout son pooir:\n  Du n_ost_re disme ensi l\u2019avoir\n  Degaste en belle fem_m_e avoir.\n  O quelle cure perillouse\n  Pour nous essampler et movoir,\n  Qant meine encontre son devoir\n    Dieus dist, et c\u2019est tout verit\u00e9,\n  Qe si l\u2019un voegle soit men\u00e9\n  D\u2019un autre voegle, tresbucher\n  Falt ambedeux en la foss\u00e9e.\n  C\u2019est un essample compar\u00e9\n  As fols curetz, qui sans curer\n  Ne voient pas le droit sentier,\n  Dont font les autres forsvoier,\n  Qui sont ap_re_s leur trace al\u00e9;\n  Ne cil com_m_ent nous puet saner,\n  Qui mesmes est au mort naufr\u00e9?\n    Comment respondra cil a dieu\n  Sur soy la cure q\u2019ad receu\n  Del autry alme governer,\n  Qant il n\u2019ad mesmes de vertu\n  Q\u2019il de son corps s\u2019est abstenu,\n  Dont s\u2019alme p_ro_pre puet garder?\n  L\u2019en soloit dire en rep_ro_ver,\n  Mal av_er_a son gar\u00e7on vestu\u2019;\n  Ainz qant l\u2019ivern vient ap_ro_cher,\n  Ne s\u2019en porra lors eschaper\n  Du froid, dont il serra p_er_du.\n    Et tout ensi p_er_du serroiont\n  Cil qui l\u2019essample suieroiont\n  De la voeglesce au curatour:\n  Qant l\u2019un ne l\u2019autre bien ne voiont,\n  Falt q\u2019ambedeux tresbucheroiont\n  Tiel est le siecle au p_re_sent jour,\n  Car d\u2019orguil ou de fol amour\n  Les clercs qui nous conduieroiont\n  Sont plein: ce piert p_ar_ leur atour,\n  Car qui q\u2019ait paine ne dolour,\n  Ils se reposont et festoiont.\n    Les bons curetz du temps jadis,\n  Qui benefice avoient pris\n  Du sainte eglise, deviseront\n  Leur biens, siq\u2019au primer divis\n  A leur altier part en don_n_eront,[524]\n  Et de la part seconde aideront,\n  Vestiront et sauf herbergeront\n  De leur p_ar_oche les mendis;\n  La tierce part po_ur_ soy garderont:\n  D\u2019oneste vie ils essampleront\n  Et leur voisins et leur soubgitz.\n    Gregoire en sa morale aprise\n  Dist q_ue_ les biens du sainte eglise                            20450\n  Sont p_ro_pre et due au pov_er_e gent;\n  Mais no curiet d\u2019une autre guise,\n  Qui du pellure blanche et grise\n  Et d\u2019escarlate finement\n  Se fait vestir, dist autrement;\n  Qe de les biens primerement\n  Son orguil clayme la reprise,\n  Mais qant il ad secondement\n  Vestu s\u2019amye gaiement,\n  [Sidenote: =f. 113=]\n    O fols curetz, entendetz \u00e7a:\n  Osee a vous p_ro_phetiza\n  D\u2019orguil et fornicacio_u_n:\n  \u2018Et l\u2019un et l\u2019autre regnera\n  En vous,\u2019 ce dist, \u2018et pour cela\n  De dieu n\u2019avetz avisio_u_n:\n  Mal faitez vo provisio_u_n;\n  Car qant de vo mesprisio_u_n\n  Dieus a reson vous mettera,\n  Du v_ost_re fole abusio_u_n,\n  Orguil pour vous respondera.\u2019\n    O fol curiet, di quoy quidetz,\n  Qui tantes pelli\u00e7o_u_ns avetz\n  Du vair, du gris, de blanche ermyne,\n  Dont portes tes manteals fourrez,\n  Serras tu d\u2019orguil excusez,\n  Qant dois respondre au loy divine?\n  Je croy q_ue_ no_u_n; ainz en ruine\n  Tous ceaux qui sont de luy privez:\n  Dont m\u2019est avis p_ar_ reso_u_n fine,\n  Meulx valt ly sacs qui bien define,\n  Qe la pellure au fin dampnez.\n    O fol curiet, tu puiss savoir,\n  D\u2019orguil ne dois socour avoir;\n  Mais de t\u2019amye quoy dirras,\n  S\u2019elle au busoigne puet valoir?\n  Non voir: de luy ne poet chaloir,\n  Tant meinz valt com_m_e pl_us_ l\u2019am_er_as.\n  Qu\u2019il dist q\u2019amye entre tes bras\n  C\u2019est un fieu po_ur_ ton g_ra_nge ardoir,\n  Q\u2019autre p_ro_ufit n\u2019en porteras:\n  Ton ris se passe et tu plouras,\n  Siq\u2019en la fin t\u2019estuet doloir.\n    =Puisq\u2019il ad dit des Curetz, dirra ore des autres p_re_stres\n    Annuelers, qui sont sans cure.=\n    Ils sont auci po_ur_ noz deniers\n  P_re_stres qui servent volentiers,\n  Chantont par a_u_ns et p_ar_ quartiers\n  Po_ur_ la gent morte, et sont suitiers\n  Com_m_unement a chascun vice.\n  Molt valt du messe le service,\n  Mais qant les p_re_stres sont si nice,\n  Ne say si ly droit Justiciers\n  Les voet o\u00efr de sa justice;\n  Car de luxure et d\u2019avarice\n  Dieus ne voet estre p_ar_\u00e7oniers.\n    Jadys le nombre estoit petit\n  Des prestres, mais molt fuist p_ar_fit,\n  Sanz orguil ne fol appetit;\n  Mais ore ensi com_m_e infinit\n  Om voit des p_re_stres la cretine,\n  Mais poy sont de la viele line;\n  Ainz, com_m_e la vie q\u2019est porcine,\n  Chascun se prent a son delit,\n  Barat, taverne et concubine:\n  Ce sont qui tournont la doctrine\n    Om dist q\u2019un p_re_stre antiquement\n  Valoit en soy tout soulement\n  Plus q_ue_ ne font a ore trois;\n  Et nepourqant au jour p_re_sent\n  Un p_re_stre soul demande et prent\n  De son stipende le surcrois\n  Plus q_ue_ ne firont quatre ain\u00e7ois.[525]\n  Qe chalt mais ils eiont harnois\n  Sicom_m_e seigno_ur_ du fin argent?\n  Tout plain des ris et des gabbois,\n  Et si despendont largement.\n    Qui prent louer d\u2019autri vivant,\n  Par reso_u_n doit servir atant,\n  Ou autrement souffrir destresce\n  Du loy, si l\u2019en n\u2019est p_ar_don_n_ant.\n  Quoy dirrons lors du p_re_stre avant,\n  Qui po_ur_ chanter la sainte messe\n  Les biens du mort p_re_nt a largesce,\n  Ne puet tenir le covenant\n  A l\u2019alme ardante peccheresse?\n  Je croy le fin de sa lachesce\n  Serra d\u2019orrible paine ardant.\n    Com_m_ent auci bien priera\n  Qui point n\u2019entent ce qu\u2019il dirra?\n  Car ce nous dist saint Augustin,\n  Qe dieus un tiel n\u2019escoultera.\n  O p_re_stre lays, di quoy serra\n  As pris l\u2019argent de ton voisin\n  Pour ton office q\u2019est divin\n  Chanter, et tu n\u2019as a cela\n  L\u2019entendement de ton latin:\n  Trop en serras hontous au fin,[526]\n  Qant dieus de ce t\u2019accusera.\n    Et d\u2019autre p_ar_t ce nous ensense\n  Uns clercs, q_ue_ meulx valt innocence\n  Du p_re_stre, combien q\u2019il n\u2019est sage,\n  Qui s\u2019orguillist de sa science\n  Et fait des pecch\u00e9s le folage.\n  O quel dolour, o quel dam_m_age\n  De la science en p_re_sterage,\n  Qant ils de leur incontinence\n  Tienont l\u2019escole de putage!\n  Ly fols berchiers q\u2019est sanz langage\n  Mieulx fait des tieus sa p_ro_vidence.\n    Ce dist Clement, q\u2019om doit choisir\n  En l\u2019ordre qui tant est benoit:\n  \u2018Meulx valt,\u2019 ce dist, \u2018un poy tenir\n  Des bons, que multitude unir\n  Des mals\u2019; et saint Jerom disoit\n  Q\u2019un p_re_stre lay meulx ameroit\n  Par si q\u2019il saint p_ro_dhom_m_e soit,\n  Q\u2019un clerc malvois, qui contenir\n  De les pecch\u00e9s ne se voloit;\n  Mais l\u2019un ne l\u2019autre souffisoit\n    Ly prestres porra bien savoir,\n  Qe ja n\u2019ait il si g_ra_nt savoir,\n  En cas q\u2019orguil de ce luy vient\n  Dieus ne luy voet en pris avoir,\n  Et s\u2019oriso_u_n pour nulle avoir\n  Ne voet o\u00efr; mais s\u2019il avient\n  Qe p_re_stre ensi com_m_e ly covient\n  Son latin sache et se contient\n  Solonc son ordre et son devoir,\n  Lors, qant bien sciet et bien se tient,\n  Si nous en fait le meulx valoir.[527]\n    En s\u2019evangile dieus du ciel\n  Dist, prestres sont du terre seel,\n  Si sont du monde auci lumere:\n  Ce fuist jadis, mais ore tiel\n  Ne sont ils point, car naturiel\n  Est q_ue_ seel houste et mette arere\n  Corrupcio_u_n, mais leur man_er_e\n  Nous est corrupte et molt amere,\n  Auci leur vie n\u2019est pas cliere,\n  Ainz est oscure et angulere,\n  Tout plain du vice corporiel.\n    Sicom_m_e le livre nous aprent,\n  Seel ces deux pointz en soi comp_re_nt;\n  L\u2019un est qu\u2019il guart en bon odour\n  Les chars, mais puis secondement\n  Toute la terre qu\u2019il pourprent\n  Doit mais porter ne fruit ne flo_ur_:\n  Du seel jadys ly conquerrour\n  Firont semer le tenement\n  Dont ils estoiont venqueour,\n  Pour le destruire sanz retour\n  En signe de leur vengement.\n    Au seel pour les gens savourer\n  Ne vuil les p_re_stres comparer,\n  Combien q\u2019ils soient seel nom\u00e9;\n  Au seel q\u2019ensi fait baraigner,\n  Dont bon_n_es mours sont exil\u00e9:\n  Car ils nous ont ensi sal\u00e9\n  Des vices dont sont mesal\u00e9,\n  Qe nous ne poons droit aler;\n  Car champs du neele q\u2019est sem\u00e9\n  Ne porra porter autre bl\u00e9e,\n  Mais tiel dont om l\u2019ad fait semer.\n    De mal essample qui survient\n  Qe ce nous met en fole errance\n  Dont no_us_ doubtons ou poy ou nient\n  Les vices; car qant nous sovient\n  Com_m_ent d\u2019aperte demoustrance\n  Veons du prestre l\u2019ignorance,\n  Com_m_ent il salt, com_m_ent il lance,\n  Com_m_ent au bordel se contient,\n  De son barat, de sa distance,\n  De corps de nous est en grevance\n    Jadis soloiont sanz offense\n  Ly prestre guarder pacience;\n  Car dieus leur dist en la man_er_e,\n  Qe s\u2019om les bat ou fiert ou tence,\n  En pees devont la violence\n  Souffrir sanz soy meller arere:\n  Mais au jour d\u2019uy s\u2019acuns les fiere,[528]\n  Plus fiers en sont q_ue_ nulle fiere,[529]\n  Et molt sovent d\u2019inpacience\n  [Sidenote: =f. 114=]\n  Ly prestres, ainz q\u2019il ait matiere,\n  Du maltalent l\u2019assalt com_m_ence.\n    Responde, o p_re_stre, je t\u2019appelle,\n  Di q\u2019est ce q\u2019a ta ceinturelle\n  Tu as si long cutel pendu:\n  As tu vers dieu pris ta querelle\n  Ou vers le deable? Ne me cele.\n  Bien scies dieus maint en si halt lieu\n  Qe tu ne puiss mesfaire a dieu;\n  Q\u2019au deable espande la boelle;\n  Et qant au siecle, bien scies tu,\n  A toy la guerre ont defendu\n  La viele loy et la novelle.\n    Mais de nature ensi je lis,\n  Qant s\u2019abandon_n_e as fols delitz\n  La beste au temps luxuriant,\n  Devient plus fiers et plus jolis;[531]\n  Et si d\u2019ascun lors soit repris,\n  Ore ay la cause dit atant,\n  Dont vont les p_re_stres combatant,\n  Au ruyteison qant se sont pris;\n  Si vont oiceus p_ar_ tout errant,\n  Les fem_m_es serchant et querant,\n  Dont font corrumpre les paiis.\n    O p_re_stre, q\u2019est ce courte cote?\n  L\u2019as tu vestu pour Katelote,\n  Pour estre le plus bien de luy?[532]\n  Et d\u2019autre p_ar_t qant tu la note\n  Au lettron chanteras auci,\n  U est, en bon_n_e foy me di,\n  Sur dieu ton penser, ou sur qui?\n  Dieus ad la vois, mais celle sote\n  Av_er_a le cuer. He, dieus mercy,\n  Com_m_e est l\u2019eschange mal p_ar_ty\n  Du chapellain q\u2019ensi s\u2019assote!\n    Mais sont ly p_re_stre baratier?\n  C\u2019est lour chapelle et lo_ur_ eglise:\n  Du tonel faisont leur altier,\n  Dont leur chalice font empler,\n  Si font au Bachus sacrefise,\n  Et de Venus en mainte guise\n  Diont p_ar_ ordre le servise,\n  Tanq_ue_ yv_er_esce y vient entrer\n  Et p_re_nt saisine en la pourprise,\n  Qe tout engage a la reprise\n    A\u00e4ron dieus ce com_m_andoit,\n  Au temps q\u2019il entrer dev_er_oit\n  Le tabernacle, lors qu\u2019il vin\n  Ne autre liquour bev_er_oit,\n  Dont il enyverer porroit,\n  Du viele loy c\u2019estoit le fin:\n  Mais au temps d\u2019ore ly cristin\n  Par reso_u_n serroit plus divin;\n  Et nepourqant p_ar_ tout l\u2019en voit,\n  Porra tenir le crusequin,\n  Ne laist po_ur_ dieu maisq\u2019il en boit.[533]\n    Le p_re_stre en s\u2019escusacio_u_n\n  Dist, simple fornicacio_u_n\n  Est celle, qant fait sa luxure;\n  Si dist qu\u2019il du creacio_u_n\n  Pour faire generacio_u_n\n  Le membre porte et la nature,\n  Com_m_e font ly autre creature.\n  Car combien q\u2019inclinacio_u_n\n  Le meyne a naturele ardure,\n  Il porte un ordre p_ar_dessure\n  Du chaste consecracio_u_n.\n    Ne sont pas un, je sui certeins,\n  Ly berchiers et ly chapelleins,\n  Ne leur pecch\u00e9 n\u2019est pas egal,\n  L\u2019un poise plus et l\u2019autre meinz:\n  Car l\u2019un ad consecrez les meins\n  A chastet\u00e9 pour le messal,\n  Qu\u2019il doit chanter plus secretal\n  A dieu, dont il est fait gardeins\n  De l\u2019autre poeple en general;\n  Par quoy les mals du principal\n  Del autry mals sont plus vileins.\n    O prestre, enten quoy Malachie\n  Te dist, qant tu du leccherie\n  Ensi te voldras excuser:\n  A l\u2019autier en pollute vie\n  Viens env_er_s dieu sacrefier,\n  Pour ton offrende ensi paier,\n  Tu fais despire et laidenger\n  Ton dieu. He, quelle ribaldie!\n  Tu qui nous duissetz essampler\n  Pour chaste vie demener,\n  Serras atteint de puterie.\n    Le p_re_stre en halt ad le chief r\u00e9es\n  Car angle signefie ordure,\n  Mais il doit estre nettoiez,\n  Descouvert et desvolupez\n  De toute seculiere cure:\n  Coron_n_e porte p_ar_dessure,\n  Dont il est Roys a sa mesure,\n  Depuisq\u2019il est abandon_n_ez\n  A dieu servir; car l\u2019escripture\n  Dist q_ue_ cil regne a bon droiture\n    Ly p_re_stre auci s\u2019en vont tondant\n  Entour l\u2019oraille et p_ar_devant,\n  Siq_ue_ leur veue et leur o\u00efe\n  Soient tout clier ap_ar_ceivant\n  Sanz destourbance tant ne qant\n  Le port du n_ost_re frele vie,\n  Dont ils ont res\u00e7u la baillie:\n  Mais qant ils sont de leur p_ar_tie\n  Contagious en lour vivant,\n  Mais nous suions leur compainie,\n  Et ils vont malement devant.\n    He, dieus, com_m_e faisoit sagement\n  Cil qui p_ar_ no_u_n primerement\n  Les nom_m_a prestres seculiers!\n  Car ils n\u2019ont reule en vestement,\n  Ne reule en vivre honestement\n  Vers dieu, ain\u00e7ois come soldoiers\n  Du siecle sont et baratiers,\n  Plus q_ue_ ne sont la laie gent:\n  Ensi sont p_re_stre chandelliers\n  Du sainte eglise et les piliers\n  Sanz lum_er_e et sanz fondement.\n    =Ore dirra de l\u2019estat des Clergons.=\n    Des noz clergons atant vo_us_ di,\n  Prim_er_ pour parler de celly\n  Qui se po_ur_pose plainement\n  As ordres p_re_ndre, cil parmy\n  Se doit du cuer et corps auci\n  Examiner primerement\n  S\u2019il porra vivre chastement:\n  Car lors serra le meulx garni,\n  Qant il ad bon com_m_encement;\n  Et s\u2019il com_m_ence malement,\n  Au fin serra le plus failly.\n    L\u2019en dist, et reso_u_n le consente,\n  Du bonne plante et de bon_n_e ente\n  Naist puis bon arbre et fructuo_us_:\n  Si clergons soit en sa jovente\n  De son corps chaste et vertuous,\n  A dieu servir et curious,\n  Et qu\u2019il ne soit pas covoitous\n  A p_re_ndre l\u2019ordre po_ur_ la rente\n  Dont voit les autres orguillo_us_,\n  Lors serra vers dieu gracious,\n  Qui sciet et voit le bon entente.\n    Clercs qui sert deinz la dieu meso_u_n\n  Car l\u2019escripture ensi devise,\n  Disant p_ar_ droit compariso_u_n\n  En resemblance ly clergo_u_n\n  Fenestre sont du sainte eglise.\n  Car la fenestre y est assisse\n  Pour esclarcir deinz la po_ur_prise,\n  Dont tous voient cils enviro_u_n;\n  Et ly clergons en tiele guise\n  As autres doit don_n_er aprise\n    Mais pour descrire brief et court\n  Selonc le siecle q\u2019ore court,\n  L\u2019en voit q_ue_ clergo_u_n meintenant\n  No_u_npas a la divine court\n  Pour la vertu del alme tourt,\n  Ainz pour le vice s\u2019est tournant:\n  C\u2019est doel, car du malvois enfant\n  Croist malvois hom_m_e, puis suiant\n  Du mal clergon mal p_re_stre sourt;\n  Au paine est un du remenant\n  Qui de sa voie ne destourt.\n    =Ore dirra de l\u2019estat des Religious, et com_m_enc_er_a\n    p_ri_m_er_eme_n_t a ceux qui sont possessioners.=\n    Si nous regardons entre no_us_\n  L\u2019estat de ces Religious,\n  Primer de les possessioniers,\n  Cils duissent estre curious\n  [Sidenote: =f. 115=]\n  A prier dieu le glorious\n  Dedeinz leur cloistres et moustiers\n  Pour nous qui susmes seculiers:\n  Car po_ur_ ce sont ils plentevous\n  Doez des tous les biens pleniers;\n  Siq_ue_ pour querre les deniers\n  Aillours ne soient covoitous.\n    Saint Augustin en sa le\u00e7o_u_n\n  Dist, tout ensi com_m_e le pisco_u_n\n  En l\u2019eaue vit tantsoulement,\n  Tout autrecy Religio_u_n\n  Prendra sa conversacio_u_n\n  El cloistre tout obedient:\n  Car s\u2019il vit seculierement,\n  Lors change la condicio_u_n\n  Del ordre qu\u2019il primerement\n  Resceut, dont pert au finement\n  Loer de sa p_ro_fessio_u_n.\n    Solonc la prim_er_e ordinance\n  Ly moigne contre la plesance\n  Du char s\u2019estoiont p_ro_fessez,\n  Suffriront; mais celle observance\n  Ore ont des toutez partz laissez:\n  Car gule gart tous les entrez,\n  Qe faim et soif n\u2019y sont entrez\n  Po_ur_ amegrir la crasse pance;\n  Si ont des pelli\u00e7o_u_ns changez\n  Les mals du froid et estrangez,\n  Qe point ne vuillont s\u2019aqueinta_n_ce.\n    La viele reule solt manger\n  Qant il les chars hakez menu\n  Ou bien braiez deinz le mortier\n  Luy fait confire et apporter,\n  Et dist q_ue_ tieles chars molu\n  Ne sont pas chars, et ensi dieu\n  Volt decevoir et est de\u00e7u:\n  Car il ad tant le ventre chier,\n  Q\u2019il laist de l\u2019alme ain\u00e7ois le pru,\n  Q\u2019il ait un soul repast p_er_du,\n    Ne say qui dance ne qui jouste,\n  Mais bien say, qant sa large jouste\n  Ly moignes tient tout plein du vin,\n  P_ar_ grant revell v_er_s soi l\u2019adjouste\n  Et dist q_ue_ c\u2019est la reule jouste;\n  Ne croi point de saint Augustin,\n  Ainz est la reule du Robyn,\n  Qui meyne vie de corbyn,\n  Qui quiert prim_er_ ce q\u2019il engouste\n  Ne don_n_e p_ar_t, ainz com_m_e mastin\n  Trestout devore, et mye et crouste.\n    Tout scievont bien q_ue_ gloutenie\n  Serra du n_ost_re compaignie,\n  Car no_us_ avons asses du quoy\n  Dont no_us_ mangons en muscerie\n  Le perdis et la pulletrie,\n  Ne chalt qui paie le pour quoy;\n  Et puis bevons a grant desroy,\n  Q\u2019est fondour du n_ost_re Abbacie.\n  Si laissons dormir tout en coy\n  La charit\u00e9 que nous est poy,\n  Et faisons veiller danz Envye.\n    De saint Machaire truis lisant,\n  Q\u2019il de ses cloistres vit venant\n  Le deable, q\u2019ot dedeinz est\u00e9.\n  Machaire luy vait conjurant,\n  Et l\u2019autre dist sa loy jurant,\n  Le quel au cloistre avoit port\u00e9\n  Et deinz le chap_er_on souffl\u00e9\n  De ses com_m_oignes, que p_ar_ tant\n  Ne serroit la fraternit\u00e9\n  Jam_m_ais apres en charit\u00e9\n  Ainz en Envye descordant.\n    Del chap_er_on aval ou pitz\n  S\u2019est descendu de mal en pis\n  Le poudre dont ay dit dessure,\n  Dont moigne sont d\u2019envye espris,\n  Qe l\u2019un de l\u2019autre ne s\u2019assure:\n  Trop fuist du male confiture\n  Le poudre, q\u2019a desconfiture\n  Par force ad charit\u00e9 soubmis;\n  Siq_ue_ d\u2019envie celle ardure\n  El cuer du moigne p_ar_ nature\n  Demoert et demorra toutdis.\n    Qui bons est, s\u2019il bien se contient,\n  Qu\u2019il d\u2019autres bons demeine joye,\n  Car autrement tout est po_ur_ nient.\n  Saint Jerom dist q_ue_ ce n\u2019avient\n  Qe de ma part je bien ferroie,\n  Si d\u2019autry bien envieroie,\n  Car si bon suy, bons ameroie,\n  Semblable l\u2019un ove l\u2019autre tient;\n  Rose en l\u2019urtie a quoy querroie,\n  Ou com_m_ent je bons estre doie,\n  Qant male envie au cuer me prient?\n  Qant il le siecle volt lesser;\n  Ensi dions q_ue_ nous lessons,\n  Mais c\u2019est al oill, car du penser\n  L\u2019onour et p_ro_ufit seculier,\n  Ce q\u2019ainz du siecle n\u2019avoions,\n  Dessoubz cest habit le querrons;\n  Car no_us_ qui fuismes ainz gar\u00e7ons\n  Pour sires no_u_s faisons clamer,\n  Ensi fuiant nous atteignons\n  Ce que nous soloit esloigner.\n    Cil moigne n\u2019est pas bon claustral\n  Q\u2019est fait gardein ou seneschal\n  D\u2019ascun office q\u2019est forein;\n  Car lors luy falt selle et chival\n  Pour courre les paiis aval,\n  Si fait despense au large mein;\n  Il p_re_nt vers soy le meulx de grein,\n  La paille, et ensi seignoral\n  Devient le moigne nyce et vein:\n  De vuide g_ra_nge et ventre plein\n  N\u2019ert pas l\u2019acompte bien egal.\n    Du charit\u00e9 q\u2019est inparfit,\n  \u2018Tout est n_ost_re,\u2019 ly moignes dist,\n  Qant il est gardein du manoir:\n  En p_ar_t dist voir, mais c\u2019est petit;\n  Car il de son fol appetit\n  A tiel gardein, pour dire voir,\n  Mieulx fuist le cloistre q_ue_ l\u2019avoir,\n  Dont tolt as autres le p_ro_ufit.\n  Seint Bernards ce no_us_ fait savoir,\n  Qe laide chose est a veoir\n  Baillif soubz monial habit.\n    Ly moignes qui se porte ensi,\n  Il est sicom_m_e mondein demy,\n  Si vait bien pres d\u2019apostazie,\n  Et s\u2019est du cloistre dissaisi.\n  Ne say du quoy se justefie,\n  Q\u2019il n\u2019ait sa reule en ce faillie:\n  Ne je croy point q_ue_ sa baillie\n  Du terre ne de rente auci\n  Luy porra faire guarantie,\n  Vers dieu q\u2019avoit sa foy plevie,\n  Prim_er_ement qant se rendi.\n    Jerom nous dist q_ue_ celle ordure\n  Est un signal exteriour\n  Qu\u2019il sanz orguil et demesure,\n  Du nettet\u00e9 q\u2019est blanche et pure,\n  Ad le corage interiour:\n  Mais n_ost_re moigne au p_re_sent jour\n  Quiert en sa guise bell atour\n  Au corps, et l\u2019alme desfigure:\n  Combien q\u2019il porte de dolour\n  La frocque, il ad du vein hono_ur_\n    En un histoire escript y a\n  Q\u2019un g_ra_nt seignour qui dieus ama\n  S\u2019estoit vestu du vile haire,\n  Qant Roy Manasses espousa\n  Sa file; mais pour tout cela\n  Volt sa simplesce nient retraire,\n  Ainz s\u2019obe\u00eft en son affaire\n  Plustost a dieu q\u2019a l\u2019om_m_e plaire;\n  Dont il tous autres essampla,\n  Dont l\u2019en porroit orguil attraire:\n  Ne say quoy moigne a ce dirra.\n    De cest essample, dont dit ay,\n  Cil moigne puet avoir esmay\n  Qui pour le mond se fait jolys,\n  Ne quiert la haire ainz quiert le say\n  Tout le plus fin a son essay,[534]\n  Ove la fourrure vair et gris,\n  Car il desdeigne le berbis;\n  Ainz fait le moustre et pent tout gay\n  Au chap_er_on devant le pis:\n  C\u2019est la simplesce en noz paiis\n  Des moignes et de leur array.\n    Le moigne sa religio_u_n\n  Doit garder par discrecio_u_n\n  D\u2019umilit\u00e9 et de simplesce;\n  Mais ce ne voet il faire no_u_n,\n  [Sidenote: =f. 116=]\n  Ain\u00e7ois il hiet o\u00efr le no_u_n\n  Du moigne, au quel il se professe;\n  Estoit sa miere, et sanz noblesce\n  Par cas son piere estoit gar\u00e7on:\n  Mais qant le bass monte en haltesce,\n  Et la pov_er_te est en richesce,\n  N\u2019est riens du monde si felo_u_n.\n    Trop erre encontre le decr\u00e9\n  Le moigne qui quiert p_ro_pret\u00e9,\n  Mais il du p_ro_pre ad nepo_ur_qant\n  Dont il son lucre ad pourchaci\u00e9\n  Du siecle, ensi come fait marchant,\n  Et po_ur_ delit tient plus avant[535]\n  A la rivere oiseals volant,\n  La faulcon et l\u2019ostour mu\u00e9,\n  Les leverers auci courant\n  Et les g_ra_ntz chivals sojo_ur_nant,\n  Ne falt que fem_m_e mari\u00e9e.\n    Du fem_m_e ne say consailler,\n  Car j\u2019ay de les enfantz o\u00ff\n  Dont n_ost_re moigne pourchacier\n  Se fist, qant il aloit chacer\n  Un jour et autre la et cy;\n  Mais ils ne poent apres luy\n  Enheriter; pour ce vous dy,\n  Les grandes soum_m_es falt don_n_er\n  Dont ils serront puis enrichy:\n  Si charit\u00e9 le porte ensi,\n    Mais moigne toutez les delices\n  Du siecle avoir ne les offices\n  Ne puet a nous semblablement;\n  A luy sont maintes choses vices\n  Que no_us_ poons a noz services\n  Avoir a tenir bon_n_ement:\n  Siqu\u2019il le siecle q\u2019est p_re_sent\n  N\u2019ad point, et s\u2019il au finement\n  Pert l\u2019autre pour ses injustices,\n  Qe moigne sur toute autre gent\n  Ad deux fortunes infelices.\n    Ensi les moignes officers,\n  Les gardeins et les tresorers,\n  Erront du fole governance;\n  Et si no_us_ p_ar_lons des cloistrers,\n  Ils sont des vices p_ar_coniers\n  De murmur et de malvuillance,\n  D\u2019envie et de desobeissance;\n  Pour les delices seculiers\n  Sanz garder la viele observance:\n  Si je dehors voie ignorance,\n  Auci voi je deinz les moustiers.\n    Ly moigne, ensi com_m_e truis escrit,\n  Ne sont pas fait de leur habit;\n  Combien q\u2019ils l\u2019ordre eiont res\u00e7u,\n  Qant ils d\u2019envie ont l\u2019espirit,\n  Ne say quoy valdra leur merit.\n  Pour ce n\u2019est autres q\u2019ainz ne fu,\n  Ne cil larons q\u2019au benoit lieu\n  S\u2019en fuyt, p_ar_ ce n\u2019est pas parfit;\n  Ne moigne auci qui s\u2019est rendu,\n  Combien q\u2019il soit en halt tondu,\n  Par ce n\u2019est pas p_ro_dons eslit.\n    Hom_m_e fait saint lieu, mais lieu p_ar_ droit\n  Ne fait saint hom_m_e en nul endroit;\n  Ce piert d\u2019essamples, car je lis\n  En la p_re_sence u dieus estoit;\n  Si fist Adans de paradis;\n  Auci d\u2019encoste dieu le fitz\n  Judas perist, q\u2019estoit malditz:\n  P_ar_ quoy chascun bien savoir doit\n  Qe p_ar_ l\u2019abit que moigne ont pris,\n  Ne p_ar_ le cloistre u sont assis,\n  Ne serront seint, si plus n\u2019y soit.\n    En basses caves se loggieront\n  De Jh_es_u Crist la droite foy;\n  Du sac et haire vestu eront;\n  Del eaue beurent, et mangeront\n  Del herbe: mais helas! avoy!\n  Ly moigne a ore ensi com_m_e Roy\n  En grandes sales a desroy\n  Se loggont et delices quieront:\n  G_ra_nt nombre sont, mais petit voy\n  De ceaux qui l\u2019ordre com_m_encero_n_t.\n    Par ceaux fuist nulle fem_m_e enceinte,\n  De ceaux envie fuist exteinte,\n  En ceaux n\u2019iert orguillouse offense,\n  Par ceaux silence n\u2019ert enfreinte,\n  De ceaux n\u2019ert faite ascune pleinte\n  Deinz leur chapitre en audience;\n  Ainz sobret\u00e9 et continence\n  En unit\u00e9 et pacience\n  Du charit\u00e9 ne mye feinte[536]\n  Chascuns fist autre rev_er_ence\n  Et servoit dieu en vie seinte.\n    Mais ore est autre q_ue_ ne fu;\n  Danz Charit\u00e9 n\u2019ad mais refu,\n  Car danz Envie l\u2019ad tu\u00e9,\n  Et danz Ha\u00ffne y est venu,\n  Q\u2019a no covent ad defendu\n  Qe mais n\u2019y soit danz Unit\u00e9;\n  Danz Pacience est esrag\u00e9,\n  Qui danz Orguil nous ad tollu;\n  Et danz Murmur ad en secr\u00e9\n  Danz Malebouche p_ro_fess\u00e9,\n  Qui p_re_s tout l\u2019ordre a confondu.\n    Mais danz Incest, qant ly plerra,\n  Sur les Manoirs visitera,\n  Si meyne danz Incontinence\n  Ovesq_ue_ luy, et puis vendra\n  Danz Delicat, qui se rendra\n  Ces sont les trois p_ar_ qui despense\n  Pov_er_te vient et Indigence,\n  Puis vient Ruine apres cela,\n  Qui les maisons en sa p_re_sence\n  Degaste ensi com_m_e pestilence\n  Par les Manoirs u qu\u2019il irra.\n    Ensi com_m_e Moigne, ensi Cano_u_n\n  Ne tient la reule du cano_u_n;\n  Mais l\u2019un et l\u2019autre nepo_ur_qant\n  Gardont, mais la matiere no_u_n:\n  Car de la clocque vont gardant\n  Lo_ur_ houre et lo_ur_ chapitre avant,\n  Et quanq\u2019al oill est apparant;\n  Mais qant a leur condicio_u_n,\n  Le poudre dont ay dit devant\n  Toutdis d\u2019envie tapisant\n  Demoert dedeinz le chap_er_o_u_n.\n  Danz Vice est Abbes au p_re_sent,\n  P_ar_ quoy danz Gule et danz P_er_esce\n  Sont fait p_ar_ le com_m_un assent\n  Ses chapellains; et ensement\n  Danz Veine gloire se p_ro_fesse,\n  A qui n_ost_re Abbes se confesse;\n  Danz Avarice ad la richesce,\n  Qui danz Almoisne ascuneme_n_t\n  Ne laist a faire sa largesce;\n  Ensi danz Conscience cesse,\n    =Puisq\u2019il ad dit des Religious possession_er_s, ore dirra del\n    ordre des freres mendiantz.=\n    Si no_us_ agardons plus avant,[537]\n  L\u2019estat du frere mendiant,\n  N\u2019ert pas de moy ce q_ue_ je dis,\n  Mais a ce que l\u2019en vait parlant\n  Ensur trestout le remenant,\n  Cist ordre vait du mal en pis:\n  Et nepourqant a leur avis\n  Ils diont q\u2019ils a dieu le fils\n  Sont droit disciple en lo_ur_ viva_n_t;\n  Qe freres ont le siecle quis\n  Et sont a luy tout entendant.\n    Mais d\u2019une chose nequedent\n  Les freres font semblablement\n  Com_m_e les disciples lors fesoiont;\n  De les disciples indigent\n  Un soul n\u2019estoit, ainz tielement\n  Com_m_e riens eiant t_re_stout avoiont:\n  A cest essample tout se ploiont\n  Des biens, mais c\u2019est tout autreme_n_t;\n  Car les disciples departoiont\n  As povres gentz ce q\u2019ils tenoiont,\n  Mais cist le gardont p_ro_prement.\n    Ils diont, la felicit\u00e9\n  Des freres c\u2019est mendicit\u00e9,\n  Dont vont en ease p_ar_ la rue:\n  Car cil q\u2019ad terre en p_ro_pret\u00e9\n  Falt labourer en son degr\u00e9,\n  Ain\u00e7ois ont plus q_ue_ la value,\n  Car riche pecch\u00e9 les salue,\n  Qui de ses biens leur ad don_n_\u00e9\n  Si largement en sa venue,\n  Qe plus ad celle gent menue\n  Qe l\u2019autre q\u2019ad ses champs sem\u00e9.\n    Ils nous prechont de la pov_er_te,\n  [Sidenote: =f. 117=]\n  Et ont toutdis la main overte\n  Po_ur_ la richesce recevoir;\n  Deinz soy, dont l\u2019ordre se p_er_verte\n  Pour enginer et decevoir;\n  Les eases vuillont bien avoir,\n  Mais les labours po_ur_ nul avoir,\n  Ainz vont oiceus com_m_e gent deserte;\n  De nulle p_ar_t font leur devoir:\n  Dont m\u2019est avis pour dire voir\n  Q\u2019ils quieront loer sanz decerte.\n    Ils ont maison celestial,\n  Ils ont la face simple et seinte,\n  Ils ont corage mondial;\n  Ils ont la langue liberal,\n  Dont la men\u00e7onge serra peinte,\n  Ils ont parole belle et queinte\n  Dont font deceipte a lo_ur_ aqueinte,\n  Ils sont ministre especial\n  Du vice et ont vertu restreinte,\n  Ils ont soubz lo_ur_ simplesce feinte\n    Deux freres sont de la partie,\n  Qui vont ensemble sanz partie\n  Les paiis pour environ_n_er;\n  Et l\u2019un et l\u2019autre ades se plie\n  Au fin que bien leur multeplie\n  Du siecle; dont sont men\u00e7onger,\n  Po_ur_ blandir et pour losenger\n  Et pour les pecch\u00e9s avancer:\n  L\u2019un ad no_u_n frere Ypocresie,\n  Mais l\u2019autre la doit relesser,\n  Si ad no_u_n frere Flaterie.\n    Ipocresie vient au lit,\n  Et est pour confessour eslit\n  Pour ce q\u2019il semble debon_n_aire;\n  Et qant ma dame ad t_re_stout dit,\n  Lors Flaterie la blandist,\n  Qui point ne p_ar_le du contraire,\n  Car ce n\u2019est pas de son affaire,\n  De nul ou nulle, ainz po_ur_ p_ro_fit\n  Assolt sanz autre paine faire;\n  Et ensi gaigne le doaire\n  De sa viande et son habit.\n    Le frere qui son lucre avente\n  Dist a ma dame q_ue_ jovente[538]\n  Du fem_m_e doit molt excuser\n  La frelet\u00e9 de son entente;\n  Dont il sovent plus entalente\n  Qant pour si poy voet relaisser.\n  Mais s\u2019om voldroit des mals cesser,\n  Lors sciet le frere et bien le sente\n  Qe de son ordre le mestier\n  Ne serroit plus a nous mestier,\n  Et po_ur_ ce met les mals au vente.\n    Ipocresie tielement\n  Du dame et seignour ensement\n  Quiert avoir la confessio_u_n;\n  Par l\u2019ordinance du covent\n  En dorra l\u2019absolucio_u_n,[539]\n  Car il ad despensacio_u_n\n  Solonc recompensacio_u_n,\n  Que vient du bource au riche gent,\n  Qu\u2019il puet don_n_er remissio_u_n\n  Sanz paine et sanz punicio_u_n,\n  Po_ur_ plus gaigner de leur argent.\n    Ensi Flatour et Ipocrite\n  Et s\u2019ils p_ar_ cas vienont au lieu\n  U dame Chastet\u00e9 habite,\n  Ipocrisie lors recite\n  Du continence la vertu;\n  Et s\u2019ils p_ar_ cas soient venu\n  U Leccherie ont apar\u00e7u,\n  Lors Flaterie au plus l\u2019excite\n  Et est du consail retenu;\n  Car il s\u2019acorde bien al jeu\n    Qant Flaterie p_ro_fess\u00e9\n  Ad Leccherie confess\u00e9,\n  Sa penitence luy dorra\n  D\u2019incestuose auctorit\u00e9;\n  Car Incest est acompaign\u00e9\n  Au Flaterie, u qu\u2019il irra:\n  Sovent avient il pour cela,\n  Qant dame soy confess\u00e9 a\n  Au frere, de sa malvoist\u00e9\n  Mais qant nuls s\u2019en p_ar_ceivera,[540]\n  Tout quidont estre bien al\u00e9.\n    Frere Ipocrite, u qu\u2019il vendra,\n  D\u2019onestet\u00e9 tout parlera\n  Pour soy cov_er_ir de sa parole,\n  Dont il les oills avoeglera\n  De ces maritz, qant tretera\n  Les fem_m_es quelles il affole:\n  Car qant il truist la dame fole,\n  Qu\u2019il de son ordre la fera\n  Soro_ur_: voir dist; mais c\u2019est frivole,\n  Car p_ar_ ce q\u2019il la dame acole,\n  Leur alliance se prendra.\n    D\u2019incest des freres mendiantz\n  Je loo as tous jalous amantz\n  Q\u2019il vuillent bon_n_e garde p_re_ndre;\n  Car tant y ad des limitantz\n  Par les hostealx et visitantz,\n  Mais je vous fais tresbien entendre,\n  Q\u2019ils nulle fem_m_e forsq_ue_ tendre\n  Et belle et jofne vont querantz;\n  Siq\u2019en la femeline gendre\n  Sovent avient q_ue_ frere engendre,\n  Dont autre est piere a les enfantz.\n    Qui bien regarde tout entour,\n  Ipocrisie, Incest, Flatour\n  Trois freres sont de g_ra_nt puissa_n_ce;\n  Q\u2019al un des trois ne porte amo_ur_.\n  D\u2019especiale retenance\n  Des toutes courtz ont l\u2019aqueinta_n_ce\n  Et des cit\u00e9s la bienvuillance;\n  Chascun les p_re_nt au confessour:\n  Si ont le siecle en governance,\n  Mais tant com_m_e dure celle usance,\n  N\u2019est qui no_us_ poet mettre en hono_ur_.\n    Ipocrisie je vous dy,\n  Vait les paiis environ_n_er\n  Pour sermoner et p_re_cher y;\n  Et qant il est en halt sailly,\n  Lors voet les vices arguer,\n  Oiant le poeple en le moustier:\n  Mais en la chambre ap_re_s disner\n  La cause n\u2019irra pas ensi;\n  Car lors ne voet il accuser,\n  Ainz voet des vices excuser\n    Ipocresie no bealpiere\n  Ove Flaterie son confrere\n  Vont les cit\u00e9s environ_n_ant:\n  Ipocrisie en sa maniere,\n  Pour ce q\u2019il est de simple chere\n  Et au saint hom_m_e resemblant,\n  Cil irra primer au devant,\n  Et l\u2019autre vient apres suiant,\n  Qui portera le sac derere;\n  Qe tout le plus dur et tenant\n  Font amollir de leur priere.\n    O com_m_e le frere se contient,\n  Qant il au povre maison vient!\n  O com_m_e le sciet bien sermon_n_er!\n  Maisq_ue_ la dame ait poy ou nient,\n  Ja meinz pour ce ne s\u2019en abstient\n  Clamer, prier et conjurer;\n  La maile p_re_nt s\u2019il n\u2019ait denier,\n  Ascune chose avoir covient.\n  \u2018Way,\u2019 ce dist dieus, \u2018au pautonier,\u2019\n  \u2018Qui vient ensi pour visiter\n  Maison que povre fem_m_e tient!\u2019\n    Long temps y ad que j\u2019entendy\n  Com_m_ent Brocage se rendy\n  En l\u2019ordre u q\u2019il se tient p_ro_chein:\n  Sovent descorde et fait amy,\n  Sovent devorce et fait mary,\n  Ore est au pi\u00e9, ore est au mein,\n  Ore est a certes, ore en vein,\n  Ore ad p_ar_fait, ore ad failly,\n  Il est trestout du gile plein,\n  Dont fait en l\u2019an maint fals bargein,\n  Plus q_ue_ ne vuil conter yci.[541]\n    Danz Sephonie en son endroit\n  De ceste gent p_ro_phetisoit,\n  Duissont manger: car bien l\u2019en voit[542]\n  Qe des pecch\u00e9s, com_m_ent qu\u2019il soit,\n  De ceux qui sont leur confessez\n  Ils ont leur moustiers eshalciez,\n  Et les beals cloistres envolsiez,\n  Ne leur falt chose q\u2019estre y doit.\n  Trop leur sont pecch\u00e9s beneurez;\n  Car par ce sont il vitaillez\n  Du quanq_ue_ l\u2019en mangut ou boit.\n    Incest, Flatour, Ipocrital,\n  [Sidenote: =f. 118=]\n  Et cil Brocour d\u2019especial,\n  De leur moustier conventual,\n  De leur clochier, de leur cloistral,\n  Les vestementz et les chalices,\n  Chascuns endroit de ses offices;\n  Mais ils ne serront point si nices\n  Q\u2019ils d\u2019orguil leur memorial\n  N\u2019estruiont deinz les artefices:\n  Ensi tout serra fait des vices,\n    Flatour, qui porte le message\n  Des freres, pour ce q\u2019il est sage,\n  Mettra le primer fondement;\n  Ly confessour de son truage\n  Qu\u2019il p_re_nt d\u2019orguil et de putage,\n  A luy p_ar_tient le murement;\n  La volsure et le pavement,\n  La verrure et le ferrement\n  Brocage fait; mais le paiage\n  Et l\u2019Ipocrite au finement\n  La maison coev_er_e a son coustage.\n    Del ordre p_ar_ tieux p_ro_curours\n  Sont fait chapitres et dortours,\n  Le freitour et la fermerie,\n  Les riches chambres as priours,\n  Les belles celles as menours,\n  Tout pleins du veine queinterie:\n  Tant p_ar_ont large herbergerie\n  Des vices toutes les sorours;\n  Si ont jur\u00e9 la foy plevie\n  Q\u2019ils p_ar_ com_m_une compaignie\n  Ensemble demourront tous jo_ur_s.\n    A Rome il ad est\u00e9 o\u00efe\n  L\u2019orguil et la fole heresie\n  Des freres, qui vuillont clamer\n  D\u2019avoir l\u2019estat du papacie:\n  Et d\u2019autre p_ar_t leur felon_n_ie\n  El sacrement qant del altier\n  Le venym firont entuschier,\n  Dont l\u2019Emperour perdit la vie.\n  Cil frere qui volt abesser\n  Si haltz estatz, s\u2019il volt lesser\n  Nous autres, ce ne croi je mye.\n    Ensi les files du pecch\u00e9,\n  Qui sont en l\u2019ordre p_ro_fess\u00e9,\n  Leur ordre font desordiner,\n  Ore est la reule desreul\u00e9,\n  N\u2019est qui les puet au droit reuler:\n  La loy com_m_une n\u2019ad poer,\n  Car ils ne sont pas seculier,\n  Ne sainte eglise en son degr\u00e9\n  Leur privileges attempter\n  Ne voet; ensi sanz chastier\n  Trestous estatz ont surmont\u00e9.\n    Ove les Curetz du sainte eglise\n  Confession et sepulture\n  Des riches gentz; mais celle enprise\n  Deinz charit\u00e9 n\u2019est pas comprise;\n  Car de les pov_er_ez il ne cure,\n  Soit vif ou mort, car celle cure\n  Dont gaign ne vient, jam_m_es p_ro_cure:\n  Ce piert, car n\u2019est qui no_us_ baptize\n  Des freres pour nulle aventure,\n  Ensi soubz la simplesce oscure\n    A les disciples dit estoit,[543]\n  Sollicitous q_ue_ nuls serroit\n  Ou de manger ou de vestir,\n  Mais en quel lieu q_ue_ frere soit,\n  Ou soit a tort ou soit a droit,\n  Son corps, son cuer et son desir,\n  Sa diligence et son conspir,\n  Pour ses delices acuillir\n  Mette et pourchace a grant esploit:\n  Le frere en ce voet eschu\u00efr\n  Sa loy garder en tiel endroit.\n    En halt estat humilier\n  Se doit om, mais contrarier\n  Le frere voet, qant en escole\n  De sa logique puet monter\n  En halt divin et no_u_n porter\n  Du mestre, dont sa fame vole:\n  Lors quiert honour et vie mole,\n  Et le freitour desdeigne entrer,\n  Si clayme avoir sa chambre sole,\n  U se desporte et se rigole,\n  Com_m_e cil qui quide avoir nul pier.\n    Jadys les freres du viel temps\n  Molt plus ameront en tous sens\n  A estre bons q\u2019a resembler:\n  Mais si cils q\u2019ore sont p_re_sentz\n  Soient semblable as bon_n_ez gentz,\n  Pov_er_te scievont bien precher\n  As autres et soy avancer:\n  Ce piert p_ar_ tout en les coventz,\n  Car cil qui ne sciet p_ro_fiter\n  Al ordre du bien seculier\n  Ne serra point de les regentz.\n    Mal fils ne tret son pris avant\n  Par ce qant il fait son avant\n  Q\u2019il ad bon piere, ainz contre soy\n  Ensi qui fondont leur garant\n  Sur saint F_ra_nceis, po_ur_ ce ne croy\n  Q\u2019ils pris av_er_ont, qant ils sa loy\n  Ne gardont, car la droite foy\n  Est a les oev_er_es regardant.\n  Franceis lessa le siecle coy,\n  Mais ses confreres q\u2019ore voi\n  Des toutes partz le vont quera_n_t.\n    Om voit monter le nombre ades\n  Leur viele reule aler en bas\n  Et en ruine et en destress.\n  Si tu regardes bien du pres\n  La multitude et penseras,\n  Je say q_ue_ tu merveilleras,\n  Et auci tu l\u2019acomp_ar_as,\n  Qant cil qui duist porter le fess\n  De ta charue ensi verras\n  Aler oiceus le petit pass,\n    Je lis q_ue_ n_ost_re sire en terre\n  Vint po_ur_ les peccheo_ur_s requerre,\n  Et nonpas pour la jouste gent;\n  Mais no bealpere en son affere\n  Voet a son ordre ain\u00e7ois attrere\n  Tiels qui sont jofne et innocent;\n  Ove ceaux tient il son p_ar_lement,\n  Qui n\u2019ont reso_u_n n\u2019entendement\n  Com_m_ent lesser ne com_m_ent fere:\n  Qant il est viels, puis se repent,\n  Et lors com_m_ence de mesfere.\n    De saint F_ra_nceis ne croy je mye,\n  Ne Dominic de sa partie,\n  De les enfantz prist aqeintance\n  Par do_u_n ne par losengerie;\n  Ainz prist tiels en sa compaignie\n  Qui p_ar_ discrete governance\n  Se rendiront al observance\n  Et lors meneront sainte vie:\n  Mais ore ont p_er_du celle usance,\n  Ne chalt mais de la bienfaisance,\n  Maisq_ue_ leur ordre multeplie.\n    Des freres lors je suy certeins\n  Les paiis ne furont si pleins,\n  Ne la cretine estoit si fiere,\n  Poy en estoit, mais furont seintz:[544]\n  Ore y ad plus et valont meinz,\n  Maisq_ue_ l\u2019enfant ait riche piere,\n  Siq_ue_ l\u2019onour del ordre appiere,\n  Ja n\u2019iert des vices tant vileins,\n  Q\u2019il ne serra del ordre frere;\n  Car povre fils de la berchere\n  Al ordre ne serra p_ro_cheins.\n    Tout quanq_ue_ no_us_ trovons escrit\n  Fuist fait pour bien et pour p_ro_fit\n  De n_ost_re aprise et essamplaire;\n  Jadis la fourme nous descrit,\n  C\u2019est d\u2019une gent qui vienont plaire\n  Au ventre, et ont trop debon_n_aire\n  Parole, et main tout preste affaire\n  La benei\u00e7on, mais no_u_n p_ar_fit\n  Pour n_ost_re bienvuillance attraire;\n  Mais si voes estre sanz contraire,\n  Fuietz, ce dist, de leur habit.\n    De ceste gent ensi diffine\n  L\u2019apostre et dist q_ue_ leur doctrine                            21590\n  N\u2019est mye bon_n_e; et nepourqant,\n  Qant la p_ar_ole ont plus divine,\n  Lors ont cov_er_te la falsine\n  De simplesce et de fals semblant,\n  Dont sont les mals ymaginant;\n  Si vont au poeple sermonant\n  Pour lucre et no_u_n pour discipline.\n  U tiele gent vont limitant,\n  Mainte maison sont p_er_v_er_tant,\n    Deux no_u_ns je truis d\u2019especial\n  [Sidenote: =f. 119=]\n  Que sont al ordre fraternal\n  Bien acordantz a mon avis,\n  C\u2019est Agarreni et Gebal;\n  Et l\u2019un et l\u2019autre estoiont mal,\n  Si sont deinz le psaltier escris,\n  Dont saint Jerom, sicome je lis,\n  L\u2019exponement en fist jadys:[545]\n  Le primer no_u_n porta signal\n  Qui sont p_ro_fess pour faire pis\n  Soubz l\u2019ombre de leur ordinal.\n    Cils ne sont point droit citezein\n  Du sainte eglise, ainz sont vilein\n  Covert de fainte ypocrisie:\n  De ton manger se ferront plein,\n  Si penseront ainz q_ue_ demein\n  Supplant et false tricherie;\n  Et pour court dire ils sont espie,\n  Dont sainte eglise est trop blemie,                              21620\n  Si sont auci com_m_e gent en vein,\n  Q\u2019au siecle portont nul a\u00efe:\n  Qui plus attrait leur co_m_paignie,\n  Se doit repentir au darrein.\n    Il estoit dit grant temps y a\n  Q\u2019un fals p_ro_phete a nous vendra,\n  Q\u2019ad no_u_n Pseudo le decevant;\n  Sicom_m_e aignel se vestira,\n  Et cuer du loup il portera.\n  A Pseudo sont bien resemblant!\n  Plus simple sont q_ue_ nul enfant\n  Dehors, mais qui dedeinz serra\n  De leur quointise ap_ar_cevant,\n  Dont vont le poeple decevant,\n  En leur habit le loup verra.\n    Cils Pseudo qui l\u2019en nome frere\n  Ont la parole men\u00e7ongere\n  Et se vendont com_m_unement,\n  N\u2019en puet faillir q\u2019il n\u2019en compere:\n  Et nepo_ur_qant au jour p_re_sent\n  L\u2019en voit plusours du fole gent\n  Q\u2019achatont leur aquointement\n  Et s\u2019essamplont de leur man_er_e,\n  Dont suyt meint inconvenient:\n  Ce dist la l_ett_re que ne ment\n  En une epistre de saint Piere.\n    Ne say du quelle part eslire\n  Et la poverte des fondours\n  Vuillont suffrir; mais po_ur_ voir dire,\n  Si tieux soiont deinz cest empire,\n  Ce ne sont point les limitours,\n  Ainz sont les freres des freitours,\n  Qui de nuyt portont les labours\n  Au moustier pour chanter et lire,\n  Et ne sont point des confessours,\n  Ainz sont du cloistre p_ro_fessours\n    Molt sont cil frere beneur\u00e9\n  Q\u2019ensi gardont la duet\u00e9,\n  Mais qui font l\u2019ordre malement\n  Sont sur tous autres malur\u00e9:\n  Prim_er_ p_er_dont la libert\u00e9\n  Du siecle q\u2019est yci p_re_sent,\n  Car l\u2019ordre ne voet autrement;\n  Et l\u2019autre siecle nullement\n  Porront avoir, car le pecch\u00e9\n  Et ensi sur toute autre gent\n  Du double peine sont pen\u00e9.\n    Mais trop no_us_ grieve, a dire voir,\n  Qe freres ne font leur devoir\n  Selonc q_ue_ l\u2019ordre leur devise;\n  Car s\u2019ensi fuist, n\u2019en puet chaloir,\n  La bonne pees duist meulx valoir,\n  Quelle est p_ar_ tout sicom_m_e divise:\n  Mais ils lessont la bon_n_e enprise\n  Que des fondours lo_ur_ fuist aprise,                            21680\n  Et se p_er_nont a leur voloir;\n  Dont trop enpire sainte eglise,\n  Et dont no siecle en mainte guise\n  Estuet languir matin et soir.\n    Pour soul les freres dy je mye\n  Qe fortune est ensi faillie,\n  Ainz di pour tout le remenant\n  Qui portont no_u_n de la clergie,\n  Chascuns forsvoit en sa partie,\n  Dont laie gent, q\u2019est nonsachant,\n  Leur mal essample vait suiant,\n  Qe toute loy s\u2019est p_er_v_er_tie:\n  N\u2019est clercs qui soit du meintena_n_t,\n  Qui vait noz almes maintenant,\n  Dont la vertu nous justefie.\n    Je voi precher les potestatz\n  Du sainte eglise en tous estatz\n  Q\u2019om doit les vices eschu\u00efr:\n  Mais a leur fait si tu verras,\n  C\u2019est com_m_e miro_ur_ dont je me mir;\n  Qe si dedeinz me voes querir\n  N\u2019y trov_er_as ne char ne quir,\n  Ne pi\u00e9 ne main, ne coll ne bras;\n  Tout ensi vein verras faillir\n  Sermon des clercs sanz p_ar_fo_ur_nir,\n  Si tu leur vie sercheras.\n    Itiels p_re_chours de leur semblant\n  Qui don_n_e as autres sa lumere,\n  Ou sicom_m_e clocque en halt son_n_ant;\n  L\u2019un vait soy mesmes desguasta_n_t,\n  Et l\u2019autre hurte sa costiere:\n  Ensi p_re_chour de sa man_er_e,\n  Ou soit ce prestre ou moigne ou frere,\n  Grant bien apporte a l\u2019escoultant\n  Et a soy mesmes g_ra_nt misere,\n  Qant le contraire fait derere\n    Auci les uns pour lo_ur_ repos\n  Ont mis leur langes en depos,\n  Qe point ne vuillont sermon_n_er;\n  N\u2019ont pas la bouche a ce desclos,\n  Ainz, com_m_e carbon qui gist enclos\n  Deinz cendre, font lo_ur_ sens muscer,\n  Q\u2019au dieu ne vuillont labourer:\n  Ainz pour les causes a pleder\n  Mettont peresce arere doss,\n  Mais pour les almes avancer\n  Ils ont ne talent ne pourpos.\n    Cil q\u2019ad science et point ne cure\n  De nous p_re_cher, et en ordure\n  Sa vie meine nequedent,\n  Au fume q_ue_ noz oils oscure\n  Resemble, qant no_us_ fait lesure\n  De son malvois essamplement.\n  L\u2019apocalips qui point ne ment\n  L\u2019estoille quelle en sa nature\n  Au dieu loenge ne resplent,\n  Cherra, et c\u2019est de tiele gent\n  La resemblance et la figure.\n    Mais sur tresto_us_ mal sont eslit\n  Les fols curetz qui n\u2019ont delit\n  Forsq_ue_ du siecle a deliter:\n  De leur essample et leur excit\n  Sovent nous vient fol appetit,\n  Et il pour nous en chastier[547]\n  Le siecle nous fait adverser,\n  Si nous moleste en chascun plit:\n  Mais, ain\u00e7ois q\u2019il du pis grever\n  Nous face, bon fuist d\u2019amender\n  Et mal curet et mal soubgit.\n    Pour bien regarder tout entour\n  L\u2019estat des clercs au p_re_sent jour\n  Et des Religious auci,\n  N\u2019est qui se gart a son honour,\n  Des toutez partz sont p_er_verti:\n  Mais qant les clercs no_us_ sont failly,\n  Ne say desore avant par qui\n  Porrons du n_ost_re creatour\n  Avoir reless de sa mercy,\n  Ainz q_ue_ nous soions malbailly;\n  Et c\u2019est le pis de ma dolour.\n    Mais s\u2019aucun m\u2019en soit au t_ra_vers,\n  Voldra blamer de malvuillance,\n  Pour ce q_ue_ je ne suy pas clers,\n  Vestu de sanguin ne de pers,\n  Ainz ai vestu la raye mance,\n  Poy sai latin, poy sai romance,\n  Mais la com_m_une tesmoignance\n  Du poeple m\u2019ad fait tout apers\n  A dire, q_ue_ du fole errance\n  Les clercs dont vo_us_ ay fait p_ar_lance\n    =Ore q\u2019il ad dit l\u2019estat de ceux qui se nomont gens du sainte\n    eglise, il dirra en p_ar_t l\u2019estat de ceux qui ont le siecle en\n    governance, et com_m_encera primerement a p_ar_ler de l\u2019estat\n    des Emp_er_ours au temps q\u2019ore est.=\n    Dieus doint q_ue_ soions bon_n_e gent,\n  Car qui regarde au jo_ur_ p_re_sent\n  Com_m_ent le siecle est tribol\u00e9,\n  P_ar_ reso_u_n serra molt dolent;\n  Car les mals vont com_m_unement,\n  Qe nul estat ont respit\u00e9[548]\n  [Sidenote: =f. 121=]\n  Mais ne puiss dire tout com_m_ent\n  Que Nabugodonosor fist,\n  Tiel fuist son no_u_n, et nequedent\n  Fortune estoit de son assent\n  Et sur sa roe en halt l\u2019assist.\n    Sur tous Fortune l\u2019alleva,\n  Dont son orguil crust et monta,\n  Mais qant meulx quide estre au dess_us_,\n  Pour son orguil qu\u2019il demena\n  Sodeinement dieus le rua,\n  N\u2019estoit si fierement confus.\n  Car sa figure, com_m_e je truis,\n  En une beste se mua,\n  Dont de son regne estoit exclus\n  Et fuist au bois sept a_u_ns depuis,\n  U qu\u2019il del herbe pastura.\n    O tu, qui cest essample orras,\n  Deux choses noter en porras:[549]\n  L\u2019un est q_ue_ tu ne dois despire\n  Car n\u2019est si pov_er_e qui p_ar_ cas\n  Porra tenir un g_ra_nt empire,\n  Ne ja n\u2019ert hom_m_e si g_ra_nt sire\n  Q\u2019ascune foitz ce qu\u2019il desire\n  Luy doit faillir de halt en bass:\n  Mais si tu voes le mond descrire,\n  Ascoulte a ce q_ue_ m\u2019orras dire,\n  Et puis t\u2019avise quoy ferras.\n    Je truis escript du poeple hebru,\n  Dev_er_s Damas po_ur_ guerroier;\n  De leur force et de leur vertu\n  Quideront tout avoir venqu:\n  Mais tout changa lo_ur_ fol quider,\n  L\u2019orguill qui les faisoit aler,\n  Car p_re_st lo_ur_ sont a l\u2019encontrer\n  Ly Sirien et ly Caldieu,\n  As queux Fortune volt aider;\n  Si firont les Hebreus tuer,\n    Puis sont en leur orguil lev\u00e9\n  Ly Surien et ly Caldi\u00e9e,\n  Mais deinz brief temps se passera;\n  Fortune leur changa le d\u00e9e\n  Et desmontoit ce q\u2019ot mont\u00e9:\n  Car l\u2019un a l\u2019autre puis mella,\n  Mais les Caldieus alors hal\u00e7a\n  Et la victoire leur don_n_a,\n  Dont Surien sont aval\u00e9;\n  Car celle qui les fortuna\n  Deinz brief les ot desfortun\u00e9.\n    Qant ly Caldieu furont amont\n  Et de Surrie mestres sont,\n  Lors moevont guerre contre P_er_se,\n  De leur orguill bataille y font;\n  Mais Fortune ove sa double front,\n  Quelle est et ert toutdis diverse,\n  Lors fuist a les Caldieus adv_er_se,\n  Q\u2019a celle jour tout perdu ont;\n  As P_er_siens s\u2019estoit converse,\n  Mais tost ap_re_s sa roe verse\n  Par autre guise et les confont.\n    Qant ly Caldieu sont ensi pris,\n  As P_er_siens lors fuist avis\n  Avoir le mond a leur menage;\n  Mais celle qui les ot en pris\n  Mont\u00e9, les ad bien tost repris,\n  Car Alisandre ove son barnage\n  Les venquist, et en son servage\n  Par guerre puis les ad conquis;\n  Ore est cil Rois de tiel oultrage,\n  Qe tout le mond ly rent truage,\n  Mais ce ne dura pas toutdis.\n    Qant Alisandre estoit dessure,\n  Et q\u2019il le monde avoit en cure,\n  Quidetz pour ce q\u2019il fuist certein\n  Non fuist po_ur_ voir; ainz en poi d\u2019ure\n  Fortune luy changa sa mein,\n  Huy luy fist Roys, et l\u2019endemein\n  L\u2019enpuison_n_a, siq\u2019au darrein\n  Morust et ot sa sepulture:\n  Ore est tourn\u00e9 s\u2019onour en vein,\n  Les Regnes sont sanz chevetein,\n  Et la conqueste en aventure.\n    L\u2019en voit sovent, qui bien s\u2019avise,\n  Covient a estre desolat.\n  Lors il avient en tiele guise,\n  Les gentz du Roy par covoitise\n  Comen\u00e7ont guerre et g_ra_nt debat,\n  Chascuns volt estre potestat,\n  Ce que l\u2019un halce l\u2019autre abat,\n  Siq\u2019au darr\u00ebin p_ar_ halte enprise\n  La g_ra_nde Rome ove ceaux combat\n  Et les venquist, dont leur estat\n    O tu Fortune l\u2019inconstante,\n  Du double face es variante,\n  L\u2019une est en plo_ur_, l\u2019autre est en ris;\n  Plus q_ue_ solaill l\u2019une est luisante,\n  Belle et pitouse et avenante\n  Et g_ra_ciouse au droit devis,\n  Dont tu regardes tes amys;\n  Mais l\u2019autre pl_us_ q\u2019enfern volcis\n  P_er_est oscure et malvuillante,\n  Qant p_ar_ ta sort les as soubmis\n  D\u2019adv_er_sit\u00e9 contrariante.\n    O tu Fortune la no_u_nstable,\n  En tous tes faitz es deceivable,\n  Car quelle chose que tu fras\n  Plus q_ue_ ly ventz p_er_est changable;[550]\n  Qant tu te fras plus amiable,\n  Plustost les gentz deceiveras,\n  Car qui tu hier en halt montas\n  Trop est ta roe ades muable,\n  Le d\u00e9e du quell tu jueras\n  Ore est en sisz, ore est en as,\n  Fols est q\u2019en toy se tient creable.\n    O tu Fortune la marage,\n  Ore es tout coye au sigle et nage,\n  Menable et du paisible port;\n  Ore es ventouse, plein du rage,\n  Des haltes ondes tant salvage,\n  Tu es d\u2019est\u00e9e le bell desport\n  Flairant, mais pl_us_ sodain q_ue_ mort\n  Deviens lutouse et yvernage;\n  Tu es le songe qant l\u2019en dort,\n  Qe tous biens p_ar_ sembla_n_te apport,\n  Mais riens y laist de l\u2019avantage.\n    Fortune, endroit du courtoisie\n  Tu ne scies point, ainz malnorrie\n  Car qui pl_us_ quiert ta compainie\n  Et plus te loe et magnifie,\n  Tu plus celluy fais laidenger,\n  Et qui fu\u00efr et aviler\n  Te quiert, celluy fais hono_ur_er:\n  C\u2019est une eschange mal p_ar_tie,\n  Ne say reson dont excuser\n  T\u2019en puiss, si no_u_n q\u2019au droit juger\n  Tu as la voegle maladie.\n    Fortune, tu as deux ancelles\n  Plus q\u2019arondelle vole au vent,\n  Si portont de ta court novelles;\n  Mais s\u2019au jo_ur_ d\u2019uy no_us_ portent belles,[551]\n  Demein les changont laidement:\n  L\u2019une est que vole au noble gent,\n  C\u2019est Renom\u00e9e que bell et gent\n  D\u2019onour les conte les favelles,\n  Mais l\u2019autre un poy pl_us_ asp_re_ment\n  Se vole, et ad no_u_n p_ro_prement\n    Cist duy p_ar_ tout u sont volant\n  Chascune entour son coll penda_n_t\n  Porte un g_ra_nt corn, dont ton message\n  Par les paiis s\u2019en vont cornant.\n  Mais entrechange nepourqant\n  Sovent faisont de leur cornage,\n  Car Renom\u00e9, q\u2019ier vassellage\n  Cornoit, huy change son langage,\n  Et d\u2019autre corn s\u2019en vait sufflant,\n  Siq_ue_ de toy puet estre sage\n  Sur terre nul qui soit vivant.\n    He, com_m_e Fortune p_ar_ tout vole,\n  Ore est tressage, ore est tresfole,\n  Ore est doulcette, ore est amere,\n  Ore est com_m_une et ore est sole.\n  Mais quiq\u2019en voet savoir l\u2019escole,\n  Regarde Rome, a qui fuist mere\n  Fortune et la droite emp_er_ere.\n  De Rome nuls ne tient parole,\n  Plus q_ue_ l\u2019aignelle a sa berchiere\n  Rome est soubgite, et la banere\n  Jadis d\u2019onour ore est frivole.\n    Molt fuist jadys la renom\u00e9e\n  De Rome, qant elle ert nom\u00e9\n  Cit\u00e9 de la paiene gent:\n  Troian, q\u2019en ot la dignet\u00e9,[552]\n  Lors moustra sa benignet\u00e9,\n  [Sidenote: =f. 122=]\n  La loy du bon governement;\n  Mais du prouesce et hardement\n  Fuist Rome auci la plus lo\u00e9\n  Au temps Cesar le fort regent,\n  Du qui noblesce au jour present\n  L\u2019en parle et ad toutdis parl\u00e9e.\n    Mais ore, helas! no_us_ quoy dirrons,\n  Q\u2019en dieu p_ar_ droite foy creons?\n  Si est la Cit\u00e9 malbaillie,\n  Pour la creance que tenons\n  Bien say ce n\u2019est avenu mye,\n  Ainz est pour n_ost_re fole vie.\n  O chiefs du toute p_re_lacie,\n  P_ar_t de la cause a vous donons,\n  Et l\u2019Emp_er_our av_er_a partie;\n  Ne sai de vo_us_ qui pis la guye,\n  La coulpe sur vous deux lessons.\n    O Rome, jadys chief du monde,\n  Ove deux chiefs es sanz chevetein:\n  L\u2019un est qui sainte eglise exponde;\n  A son poair n\u2019est qui responde,\n  Ce piert en toy chascun demein,\n  Car s\u2019il avient qu\u2019il t\u2019est p_ro_chein,\n  Lors tolt de toy le flour et grein,\n  Et laist la paile deinz ta bonde,\n  Et puis se tient de toy forein:\n  C\u2019est un des chiefs le prim_er_ein,\n    Un autre chief duissetz avoir,\n  Mais voegles ad les oills po_ur_ voir,\n  Si ad tout sourdes les oreilles;\n  Ne puet o\u00efr, ne puet veoir,\n  Si mal te vient, q\u2019en poet chaloir?\n  Helas, Fortune, as tes merveilles;\n  C\u2019est l\u2019aigle d\u2019orr qui tu n\u2019esveilles,\n  C\u2019est cil qui tient les nefs sanz veilles\n  Et les chivalx sanz removoir.\n  N\u2019est ore honour dont t\u2019ap_ar_eilles,\n  Tes chiefs te font le corps doloir.\n    Helas! qant cils qui duissont estre\n  Po_ur_ tout le mond en chascun estre\n  Du corps et alme noz gardeins,\n  L\u2019un chivaler et l\u2019autre prestre,\n  Laissont noblesce ensi descrestre,\n  Nonpas tout soul de les Romeins,\n  Ainz de tous autres plus et meinz,\n  Qant falt l\u2019essample de son mestre:\n  Dont vont errant tous les humeinz\n  P_ar_ quoy prions as joyntez meins\n  Remede de la court celestre.\n    =Ore qu\u2019il ad dit de l\u2019estat des Emperours, dirra de l\u2019estat\n    des Roys.=\n    Apres l\u2019Empire le seconde\n  Po_ur_ gov_er_ner les gentz du monde\n  L\u2019estat du Roy fuist ordin\u00e9:\n  Ly Rois, sicome le livre exponde,\n  S\u2019il a sa Roialt\u00e9 responde,\n  De sa primere duet\u00e9,\n  Doit sainte eglise en son degr\u00e9\n  Defendre, q_ue_ nuls la confonde,\n  Et puis doit de sa Roialt\u00e9\n  Selonc justice et equit\u00e9\n  Guarder la loy dedeinz sa bonde.\n    Tiele est la duet\u00e9 des Roys,\n  Amer et servir dieu ain\u00e7ois,\n  Et sainte eglise maintenir,\n  Mais ils font ore nul des trois;\n  Car ils n\u2019ont cure a dieu servir,\n  Et d\u2019autre p_ar_t vuillont tollir\n  Du sainte eglise, ainz q\u2019eslargir\n  Ne les franchises ne les droitz;\n  Et nulle loy vuillont tenir\n  Mais ce qui vient a leur plesir,\n  Sicom_m_e dist la com_m_une vois.\n    Rois sainte eglise trop enpire,\n  Encontre ascun q\u2019est son prelat,\n  Et sur cela luy fait occire:\n  Combien q\u2019il soit son lige sire,\n  Il duist doubter si saint estat;\n  Qui sainte eglise ensi rebat\n  Encontre mesmes dieu combat,\n  Mais il ne le puet desconfire;\n  Ainz tant com_m_e pl_us_ ove luy debat,\n  Tant plus serra du guerre mat,\n    Et d\u2019autre p_ar_t trop desavance\n  La sainte eglise Rois q\u2019avance\n  Clerc a la cure d\u2019evesch\u00e9e,\n  Qui sciet ne latin ne romance,\n  Du bible ne de Concordance,\n  Ne de Civile ne decr\u00e9,\n  Pour governer sa dignet\u00e9,\n  Mais soul pour ce q\u2019il est priv\u00e9\n  Du Roy, pour faire sa plesance\n  Rois qui tiel clerc ad avanc\u00e9\n  Ne serra quit de la penance.\n    O Rois, fai ce que tu porras,\n  Qe sages soient tes prelatz,\n  A ce qu\u2019ils facent leur devoir;\n  Et lors tu les desporteras,\n  Que malgr\u00e9 leur ne porteras\n  Du sainte eglise ascun avoir:\n  Et d\u2019autre part t\u2019estuet savoir,\n  D\u2019evesq_ue_ la resceiv_er_as;\n  Dont m\u2019est avis, pour dire voir,\n  Celluy q\u2019onour te fait avoir\n  Par reson tu n\u2019avileras.\n    O Roys, si je le serement\n  Q\u2019au jour de ta coron_n_ement\n  As fait a dieu et sainte eglise\n  Remembre, lors ne say com_m_ent\n  Le dois falser, car Rois qui ment\n  Ainz dieus le hiet et le despise;\n  Car verit\u00e9 p_ar_ halte enprise\n  L\u2019appelle et tient en jugement,\n  Et le met a recreandise:\n  Pour ce bon est q_ue_ Roy s\u2019avise\n  Pour la bataille qu\u2019il attent.\n    O Roys, dieus ne s\u2019agre\u00eb mye,\n  Qant tu franchise ou manantie\n  Que ton Ancestre a luy don_n_a\n  Car dont l\u2019eglise est enpovrie,\n  Jam_m_ais ly Roys se richera:\n  Mais Rois doit bien savoir cela,\n  Quanq_ue_ l\u2019eglise tient et a\n  A dieu p_ar_tient, dont courtoisie\n  Unques n\u2019estoit ne ja serra,\n  Qant a celluy qui tout bailla\n  Ne laist avoir sa pourp_ar_tie.\n    O Roys, laissetz en pes la bonde;\n  Combien q_ue_ sainte eglise habonde,\n  Du Salomon je truis q\u2019il fonde\n  Le temple dieu, et a large onde\n  Des biens le fist sup_er_fluer;\n  Mais je say nulle part trover\n  Qu\u2019il en tollist un soul denier,[553]\n  Car la science q\u2019ot p_ar_fonde\n  Luy fist toutdis considerer,\n  Qe cil q\u2019au dieu voet guerroier\n    Du Roy d\u2019Egipte truis lisant,\n  Qu\u2019il ses taillages demandant\n  Des p_re_stres moeble ne florin\n  Pour l\u2019amour son dieu Ternaga_n_t\n  Ne volt tollir ne tant ne quant:\n  C\u2019estoit le fait du Sarazin;\n  Avoy pour honte! o Roy cristin,\n  N\u2019iert dieus am\u00e9 plus q\u2019Appolin?\n  Q\u2019est ce q_ue_ tu t\u2019en vais pilant\n  Crois tu p_ar_ ce mener au fin\n  Ta guerre? No_u_n, jam_m_ais p_ar_ tant.\n    Lysias, qui l\u2019ost de Surrie\n  Menoit soubz sa con_n_establie,\n  As tous les a_u_ns avoir quida\n  El temple dieu de la clergie\n  Tribut: mais dieus ne le volt mie,\n  Ain\u00e7ois son angel envoia,\n  Q\u2019encontre luy le derresna,\n  Bien dousze Mil. O la folie,\n  Si Rois ne s\u2019en essamplera!\n  Car si dieus lors son temple ama,\n  S\u2019eglise est ore plus cherie.\n    O Rois qui piles sainte eglise\n  Et tols a tort la dieu franchise,\n  Scies tu q_ue_ dieus t\u2019en ad p_ro_mis?\n  Par son p_ro_phete il te devise\n  La paine q\u2019il t\u2019en ad assisse,\n  Encontre toy p_ar_ tiel divis,\n  Qe tu serras tant esbahis\n  Du paour et recreandise,\n  Qe si nes uns t\u2019ait poursu\u00efz\n  Tu fuieras. O dieu merciz,\n  Trop serra dure la reprise.\n    O Rois, je loo, si tu bien fes,\n  Laissetz la sainte eglise en pes,\n  Fai ce q\u2019a ta coron_n_e appent;[555]\n  [Sidenote: =f. 125=]\n  Mais cil q\u2019estoit du sage port,\n  C\u2019est Daniel, au Roy report\n  L\u2019exponement, disant ensi:\n  \u2018Mane, ton pueple t\u2019ad guerpi;\n  Techel, tu n\u2019as bont\u00e9 par qui\n  Qe dieus t\u2019en voet don_n_er confort;\n  Car dieus voet q\u2019autre en soit saisi,[556]\n  Et tu serras du pecch\u00e9 mort.\u2019\n    O Rois, pren guarde et te po_ur_voie,\n  Qe tiele l_ett_re ne t\u2019envoie\n  Dieus, qui les Rois tient en justice;\n  En trop de vin ne te festoie,\n  Dont ta luxure multeploie,\n  Car c\u2019est en Roy trop orde vice:\n  Et d\u2019autre p_ar_t pour l\u2019avarice\n  Car Rois doit estre toute voie\n  F_ra_ncs en toutz pointz, mais trop est nice\n  Cil Rois q\u2019en servitute esclise,\n  Et de franchise se desvoie.\n    Dedeinz la bible escript je lis\n  D\u2019un Roy qui demandoit jadis\n  Des quatre de ses chambreleins,\n  Et g_ra_nt loer leur ad p_ro_mis,\n  Q\u2019est ce q_ue_ plus du force est pleins:\n  Si lo_ur_ don_n_a trois jo_ur_s au meinz\n  D\u2019avisement, dont plus certeinz\n  Fuissent pour dire leur avis.\n  L\u2019un dist q_ue_ sur trestous humeinz\n  Du force Roy fuist souvereinz;\n  Car Roy tous autrez ad soubgiz.\n    Mais ly secondes respondy,\n  Qe fem_m_es sont plus fort de luy;[557]\n  Car fem_m_es scievont Roy danter:\n  Maint Roy en est trop malbailly,\n  Q\u2019au peine nuls se sciet garder.\n  Ly tierce dist, q\u2019au droit juger,\n  Le vin trestout puet surmonter,\n  P_ar_ force qant les ad saisy;\n  Car Roy et fem_m_e en son danger\n  Retient, et tolt leur force et cuer,\n  Et tout le membre ovesq_ue_ auci.\n    Le quarte dist que verit\u00e9\n  Car verit\u00e9 de son droit fin,\n  Qant tous serront ovel jug\u00e9,\n  Tout veint la fole vanit\u00e9\n  Du Roy, des fem_m_es et du vin.\n  Cil qui ce dist ot le cuer fin\n  Du sapience et bon engin,\n  Dont sa response tint en gr\u00e9\n  Ly Rois, ensi com_m_e d\u2019un divin.\n  Bien doit pour ce le Roy cristin\n    Rois doit la verit\u00e9 cherir\n  Sur toute chose et obe\u00efr,\n  Ce dist Sidrac; et nepourqant\n  Ore voit om Roy tous ceaux ha\u00efr\n  Qui voir diont, mais qui blandir\n  Luy vuillont, cils serront mana_n_t.\n  Voir dist qui dist fem_m_e est puissant,\n  Et ce voit om du meintenant:\n  Dieus pense de les mals guarir,\n  Qe fem_m_e en terre soit regnant\n  Et Rois soubgit pour luy servir.\n    Rois est des fem_m_es trop de\u00e7u,\n  Qant plus les ayme q_ue_ son dieu,\n  Dont laist honour pour foldelit:\n  Cil Rois ne serra pas cremu,\n  Q\u2019ensi voet laisser son escu\n  Et querre le bataille ou lit.\n  Du Roy David je truis escrit\n  Du Bersab\u00e9e, qu\u2019il ot conu,\n  Vilainement fuist desconfit;\n  Car Rois ne serra ja parfit\n  Q\u2019est de sa frele char vencu.\n    Dedeinz la bible qui lira\n  Des Rois, sovent y trov_er_a\n  Qe pour les mals q_ue_ Rois faisoit\n  Non soulement dieus se venga\n  Sur le Roy mesme, ainz pour cela\n  Mais p_ar_ contraire en nul endroit\n  Ne lis qu\u2019il sur le Roy vengoit\n  Les mals du pueple cy ne la:\n  Rois est le chief solonc son droit,\n  Dont si le chief malade soit,\n  N\u2019est membre qui dolour n\u2019ara.\n    Ensi le mal du Roy ceux fiert\n  As queux le pecch\u00e9 point n\u2019affiert;\n  Car ce dont Rois son dieu offent\n  Par quoy du Roy, com_m_e bien apiert,\n  Les pecch\u00e9s sont trop violent.\n  Dieu ne se venga p_ro_prement\n  De David q\u2019ot fait folement,\n  Ainz pour le Roy le poeple quiert:\n  Bien doit ly Rois estre dolent\n  Qant il au pueple tielement\n  Po_ur_ ses pecch\u00e9s vengance adquiert.\n    Le lis, qant David s\u2019ap_ar_\u00e7oit\n  Ce q\u2019il ot mesmes deservy,\n  Po_ur_ le dolour q\u2019il lors avoit\n  Dieus la vengance repaisoit,\n  Qant vist coment se repenti;\n  Car tost com_m_e il s\u2019en conv_er_ti\n  Vers dieu, il en trova mercy,[558]\n  Dont il son dieu remercioit,\n  Et puis se contienoit ensi,\n  Qu\u2019il soy et tout le pueple auci\n    O Rois, retien en remembrance\n  Du Roy David la repentance:\n  Hostetz de toy le fol desir,\n  Qui fait amerrir ta puissance,\n  Hostetz de toy fole ignorance,\n  Que ta justice fait blemir;\n  Et si tu voes au bien venir,\n  D\u2019orguil ne te dois sovenir:\n  Pren consail sage en t\u2019alliance,\n  Du covoitise, et lors tenir\n  Porras la bon_n_e governance.\n    Ly Rois David, com_m_e dist l\u2019aucto_ur_,\n  Estoit des six pointz essamplour,[559]\n  Dont chascun Roy puet essampler:\n  Ly Rois David estoit pastour,\n  Ly Rois David estoit harpour,\n  Ly Rois David fuist chivaler,\n  Ly Rois David en son psalter\n  Ly Rois David en doel et plour\n  Estoit penant, et pour regner\n  David fuist Rois, si q\u2019au parler\n  As autrez Rois il fuist mirour.\n    Au pastour falt prim_er_ement\n  Q\u2019il ses berbitz discretement\n  Les ruignous houste de les seins:\n  Bons Rois covient qu\u2019il tielement\n  Deinz son hostell la bon_n_e gent\n  Berbis q\u2019est de la ruigne atteins\n  Les autres qui luy sont p_ro_cheins\n  Entusche: et l\u2019om_m_e q\u2019est present\n  Entour le Roy fait plus ne meinz;\n  Des males mours dont il est pleins\n  Corrumpt les autres malement.\n    Au bon harpour falt de nature\n  Mettre en accord et attemprure\n  Les cordes de sa harpe, ensi\n  Ne se descorde a la tenure,\n  Et puis q\u2019a l\u2019un et l\u2019autre auci\n  Face acorder la corde enmy;\n  Mais au darrein covient a luy\n  Qu\u2019il de Musique la droiture\n  Bien garde; et lors ad tout compli,\n  Dont cils q\u2019aront la note o\u00ff\n  S\u2019esjoyeront de la mesure.\n    Ensi falt q_ue_ ly Rois en terre\n  Du pueple dont la gov_er_nance\n  Il ad res\u00e7u, siq\u2019au bienfere\n  Chascuns endroit de son affere\n  Soit temprez en droite ordina_n_ce,\n  Le seigno_ur_ soit en sa puissance\n  Et la com_m_une en obeissance,\n  L\u2019un envers l\u2019autre sanz mesfere:\n  Rois q\u2019ensi fait la concordance\n  Bien porra du fine attempra_n_ce\n    David bon chivaler estoit\n  Du cuer et corps, dont surmontoit\n  La force de ses anemys;\n  Qant po_ur_ la foy se combatoit,\n  Dieus son miracle demoustroit,\n  Dont il avoit loenge et pris.\n  Car la fortune a les hardis\n  S\u2019encline, mais Rois q\u2019est eschis\n  A batailler qant il ad droit,\n  Mais s\u2019il defende son paiis,\n  Lors fait cela que faire doit.\n    Prophete estoit le bon Davy,\n  Loyal, certain, car tant vous dy,\n  Ce qu\u2019il disoit ne fuist pas fable.\n  [Sidenote: =f. 126=]\n  Rois qui s\u2019essamplera de luy\n  Covient tricher envers nully,\n  Car Roys doit estre veritable\n  De sa parole, et non changable;\n  Il ad sa Roialt\u00e9 failly:\n  Mais Rois q\u2019en verit\u00e9 s\u2019estable,\n  Par ce son regne fait estable,\n  Si ert a dieu p_ro_chein amy.\n    David estoit auci penant,\n  Du cuer contrit et repentant,\n  De ce qu\u2019il dieu ot offendu,\n  Dont fist penance sufficant\n  Par quoy soy mesmes tout ava_n_t\n  Guarist de la vengance dieu:\n  O Rois, ensi covient que tu\n  Par repentance eietz garant\n  De tes pecch\u00e9s, dont absolu\n  Estre porretz, ainz q_ue_ vencu\n  Soietz del ire au toutpuissant.\n    Mais au final David fuist Rois,\n  Qui bien guardoit les bon_n_es lois.\n  Mais pour retourner a cela\n  Des pointz dont vous ay dit ain\u00e7ois,\n  N\u2019est qui David essamplera:\n  Pres du pastour ore om verra\n  Berbis ruignous, dont trop y a;[560]\n  Et del harpour diont Fran\u00e7ois,\n  La harpe est en discord pie\u00e7a.\n  U est qui bien nous harpera?\n  Je ne say dire a ceste fois.\n    Pour parler de chivalerie\n  Du prouesce et du verit\u00e9,\n  N\u2019est pas a moy q_ue_ je le die,\n  Mais om dist que l\u2019essamplerie\n  Du n_ost_re terre en est al\u00e9,[561]\n  Et q_ue_ David s\u2019estoit pen\u00e9\n  Po_ur_ ses pecch\u00e9s, ore est tourn\u00e9\n  Po_ur_ l\u2019ease avoir de ceste vie,\n  Et la justice en Roialt\u00e9\n  Que David tint, desloyalt\u00e9\n    O Rois, enten, si fretz q_ue_ sage,\n  Danz Tullius t\u2019en fait message,\n  Disant q_ue_ c\u2019est au Roy g_ra_nt honte,\n  Qui p_ar_ bataille et fier corage\n  Tous veint, et soy laist en servage\n  Du covoitise, et tant amonte\n  Q\u2019il n\u2019est pas Rois a droit acompte:\n  Del une part car si l\u2019en conte\n  Qu\u2019il ad prouesce et vassallage,\n  Qant covoitise luy surmonte,\n  L\u2019onour du Roy se desparage.\n    O Rois, d\u2019orguil ton cuer retien,\n  De l\u2019escripture et te sovien.\n  Dieus dist, \u2018A la coron_n_e way\n  Q\u2019est orguillouse!\u2019 car n\u2019est rien\n  Que dieus tant hiet, ce savons bien;\n  Plusours en ont trov\u00e9 l\u2019essay:[562]\n  Mais d\u2019autre p_ar_t tresbien le say,\n  Ton dieu, humblesce en toy maintien,\n  Com_m_e fist David, ensi le fay:\n  L\u2019essample vous en conteray,[563]\n  Ascoulte, Rois, et le retien.\n    Molt ot David humble espirit,\n  Ce parust bien qant il o\u00eft\n  Seme\u00ff, qui luy vint maldire\n  En son meschief p_ar_ g_ra_nt despit,\n  Et il le fist du mort respit,\n  Auci l\u2019en puet de Sa\u00fcl lire\n  Qu\u2019il querroit David po_ur_ l\u2019occire,\n  Po_ur_ ce David point ne l\u2019occit,\n  Qant ot poer, dont n_ost_re sire\n  Puis saisist David de l\u2019empire\n  Et Roy Sa\u00fcl fuist desconfit.\n    Sicom_m_e la force eschiet du Roy\n  Par son orguil et par desroy,\n  Ensi s\u2019avance humilit\u00e9.\n  Senacherib ove son buffoy\n  Qant Ezechie ot manac\u00e9\n  Et cil s\u2019estoit humili\u00e9,\n  Dieus son miracle ad demoustr\u00e9:\n  Oytante Mil et cynk, ce croy,\n  Del host paiene il ad tu\u00e9,\n  Et puis luy mesme en sa contr\u00e9\n  Ses fils tueront en recoy.\n    O Roys, tu es a dieu conjoynt,\n  Qant p_ar_ les meins d\u2019evesq_ue_ enoint\n  Remembre a ce q_ue_ t\u2019est enjoint,\n  De vertu ne soietz desjoynt,\n  Car Rois p_ar_ droit le vice harra:\n  De sa nature l\u2019oile esta\n  Mol et p_er_\u00e7ant, dont Rois serra\n  Pitous et joust, siq\u2019en nul point\n  Al un n\u2019al autre falsera;\n  Pit\u00e9 joustice attemprera,\n    O Rois, si bien fais ton devoir,\n  Deux choses te covient avoir,\n  Ce sont pit\u00e9s et jugement,\n  Ne l\u2019un sanz l\u2019autre poet valoir:\n  Tu ne te dois tant esmovoir\n  Du pit\u00e9, dont la male gent\n  Soit inpunie, et autrement\n  Tu dois sanz pit\u00e9 nullement\n  Juger de ton roial pooir\n  Ainz du pit\u00e9 benignement\n  Fai la malice removoir.\n    Senec le dist q\u2019a Roialt\u00e9\n  Plus q\u2019a nul autre affiert pit\u00e9,\n  Et le bon Emp_er_our Constant\n  Nous dist q_ue_ cil s\u2019est bien p_ro_v\u00e9\n  Seigneur en droite verit\u00e9,\n  Qui du pit\u00e9 se fait servant:\n  Cassodre auci ce vait disant,\n  U q_ue_ pit\u00e9s s\u2019est herberg\u00e9;\n  Et qui la bible en vait lisant[565]\n  Verra justice molt vaillant,\n  Qant du mercy serra mell\u00e9e.\n    Ly Rois q\u2019est joust et debon_n_ere\n  N\u2019estuet doubter le fait du guerre\n  Pour multitude de la gent\n  Q\u2019au tort vienont po_ur_ luy surquere;\n  Car mesmes dieu leur est contrere\n  Com_m_e Ysa\u00efe nous aprent:\n  Ly Machabieus tout ensement,\n  Q\u2019assetz savoit de tiel affere,\n  Dist que victoire ne se prent\n  En multitude, ain\u00e7ois attent\n  En dieu, si Roys luy voet requere.\n    O Rois, si estre voes p_ar_fit,\n  Fai ce pour quoy tu es eslit,\n  Justice au pueple fai don_n_er;\n  Ja n\u2019ert du guerre desconfit.\n  Ce dist David en son psalter,\n  \u2018Justice et pes s\u2019en vont aler\n  Com_m_e mere et file entrebaiser\u2019:\n  Car de justice pes nasquist;\n  Pour ce justice est a guarder[566]\n  Au Roy qui voldra pes amer,\n  Car c\u2019est le chief de son habit.\n    O Rois, si tu del un oil voies\n  Les grans honours, les g_ra_ndes joyes\n  De l\u2019autre part repenseroies\n  Com_m_e es chargez diversez voies\n  De ce dont dieus t\u2019ad fait largesce.\n  Si tu bien gardes la p_ro_messe,\n  Com_m_e ta coron_n_e le p_ro_fesse,\n  Et ton devoir n\u2019en passeroies,\n  Lors sanz faillir, je me confesse,\n  Les charges passont la richesce,\n    L\u2019estat du Roy est honourable,\n  Mais cel honour est descheable\n  Au siecle qui ne puet durer;\n  Car mort que ja n\u2019ert m_er_ciable\n  Ne truist le Roy plus defensable\n  Q\u2019un povre vilein labourer,\n  Et tout ensi naist au primer\n  Le Roy com_m_e fait le povre bier,\n  Nature leur fait resemblable,\n  Dont si ly Rois ad plus poer,\n  Tant plus vers dieu est acomptable.\n    Qui plus en halte estage monte,\n  S\u2019il en cherra, mal se desmonte,[567]\n  Dont trop se blesce; et tout ensi\n  Par cas semblable tant amonte\n  Ly Rois, qui tous estatz surmonte;\n  S\u2019il soit des vices assailly\n  Et soit vencu, tant plus failly\n  Qant a son dieu rendra l\u2019acompte,\n  Qui la p_er_son_n_e de nully\n  Respite. O Rois, pour ce te dy,\n  Pren garde a ce que je te conte.\n    C\u2019est bien reso_u_n, si Rois mal fait,\n  Qe s\u2019alme plus du paine en ait[568]\n  Q\u2019uns autres de menour degr\u00e9:\n  [Sidenote: =f. 127=]\n  Car si la povre gent mesfait,\n  Sur eaux reverte le mesfait,\n  Mais si ly Rois fait malvoist\u00e9,\n  N\u2019est qui pourra sa Royalt\u00e9\n  Punir, ainz quit de son forsfait\n  Irra tout a sa volent\u00e9,\n  Tanq_ue_ la haulte deit\u00e9\n  Luy fait ruer de son aguait.\n    O Rois qui meines vie fole,\n  Ain\u00e7ois q_ue_ l\u2019ire dieu t\u2019affole,\n  Fai amender ta fole vie;\n  U t\u2019alme doit respondre sole,\n  Ne te valdra chivalerie,\n  Ne Roialt\u00e9 ne seigneurie,\n  Ainz la reso_u_n q\u2019as deservie\n  Du ciel ou d\u2019infernal gaiole\n  L\u2019un dois avoir sanz departie:\n  Ore elisetz a ta partie\n  Le quel te plaist, ou dure ou mole.\n    Ainz q\u2019autre chose a dieu prioit\n  Don_n_er ytielle sapience\n  Par quelle du justice et droit\n  Son pueple en sauf gov_er_neroit:\n  Dont sa priere en audience\n  Vint p_ar_devant la dieu p_re_sence,\n  Et pour ce q_ue_ sa conscience\n  Au p_ro_ufit de son poeple estoit,\n  Dieus luy don_n_a l\u2019exp_er_ience\n  Du bien, d\u2019onour et de science,\n    L\u2019essample au Salomon le sage\n  Loign du memoire ad pris passage,\n  N\u2019est Rois qui le voet repasser\n  Pour le tenir deinz son corage,\n  Ainz prent du poeple son pilage\n  Et laist justice oultrepasser.\n  Si dieus consail du losenger\n  D\u2019entour le Roy ne voet hoster,\n  Trop avons p_er_du l\u2019avantage;\n  Veons les mals et adverser,\n  Dont chascuns sente le dam_m_age.\n    Essample y ad du meinte guise,[569]\n  Qe Rois consail du covoitise\n  Doit eschu\u00efr, car ce defent\n  Ly philosophre en son aprise;\n  Car tiel consail honour ne prise\n  Ne le com_m_un p_ro_fitement,\n  Ainz quiert son lucre p_ro_prement.\n  Bon est q_ue_ chascun Roy s\u2019avise;\n  Car il pour lucre de l\u2019argent\n  Son Roy trahist au male gent,\n  Qui puis en suffrit la juise.[570]\n    Mais cil qui mal consail dorra,\n  Ly mals sur soy revertira,\n  Qant il meinz quide q_ue_ ce vient:\n  Ce dist Sidrac, et de cela\n  Achitofel nous essampla,\n  Cusy, a qui consail se tient\n  Et le pourpos volt guarder nient\n  Q\u2019Achitofel luy consailla;\n  Dont il tant anguissous devient,\n  Q\u2019as ses deux mains le hart enprie_n_t\n  Au p_ro_pre coll et s\u2019estrangla.\n    O dieus, qant ly plus seigneural\n  Pier de la terre et principal\n  Apres le Roy n\u2019osent restreindre\n  Com_m_ent dirront ly com_m_unal?\n  Ou a qui lors se porront pleindre,\n  Qant cils q\u2019ap_re_s le Roy sont greindre\n  N\u2019osent voirdire, ainz vuillont feindre,\n  Pour doubte ou pour l\u2019amour roial?\n  N\u2019est verit\u00e9 qui puet remeindre,\n  Dont ont oppress le pueple meindre\n  Du maint errour sup_er_flual.\n    =Ore qu\u2019il ad dit l\u2019estat des Roys, dirra l\u2019estat des autres\n    seignours.=\n    Apres les Rois pour Regime_n_t\n  Par les cit\u00e9s, par les paiis,\n  Qui sont ensi com_m_e Roy regent,\n  Et si ne portont nequedent\n  Le no_u_n du Roy, ain\u00e7ois sont ditz\n  Ducs, Princes, Contes et Marchis.\n  Chascuns, solonc qu\u2019il ad enpris\n  L\u2019onour, doit porter ensement\n  Les charges, dont il m\u2019est avis,\n  Seignour doit garder ses soubgitz\n    N\u2019est pas pour ce q_ue_ dieus n\u2019avoit\n  Assetz du quoy dont il porroit\n  Avoir fait riche chascuny,\n  Q\u2019il les gens povres ordinoit;\n  Ainz fuist pour ce q_ue_ dieus voloit\n  Essaier les seignours ensi,\n  S\u2019ils ussent leur corage en luy:\n  Car qui q\u2019est riche et joust auci,\n  Laissant le tort pour faire droit,\n  Qant pour les biens q\u2019il fait yci\n  Les biens sanz fin puis avoir doit.\n    Ascuns diont q\u2019en Lombardie\n  Sont les seignours de tirandie,\n  Qui vivont tout au volent\u00e9\n  Sanz loy tenir d\u2019oneste vie,\n  Ain\u00e7ois orguil et leccherie\n  Et covoitise ont plus lo\u00e9.\n  D\u2019orguil ont sainte eglise en h\u00e9e,\n  Po_ur_ dieu n\u2019en vuillont garder mie,[571]\n  Et de luxure acoustum\u00e9\n  Com_m_une font la mari\u00e9e\n  Et la virgine desflourie.\n    Et d\u2019avarice, dont sont plein,\n  Ils font piler et mont et plein,\n  N\u2019est uns qui leur puet eschaper\n  Qui soit a leur poer p_ro_chein:\n  Trestous les vices ont au mein,\n  S\u2019en vait p_ar_ tout leur essampler;[572]\n  De\u00e7a et p_ar_dela la mer\n  Chascuns s\u2019en plaint, p_re_s et longtein,\n  Qe la malice en seigneurer\n  Confont le povre labourer,\n  Et le burgois et le forein.\n    De ces Lombardz om solait dire\n  Q\u2019ils sont sur tous les autrez pire\n  En gov_er_nant leur seignourage;[573]\n  L\u2019estat du siecle pour descrire,\n  Om voit plusours de tiel estage,\n  Seigno_ur_s du jofne et du viel age;\n  Chascuns en sente le dam_m_age,[574]\n  Mais nuls en puet trov_er_ le mire:[575]\n  Si dieus ne pense au tiel oult_ra_ge\n  Rescourre, endroit de mon corage\n  Ne sai ce q_ue_ j\u2019en doie escrire.[576]\n    Avoy, seigneur, q\u2019es en bon plit\n  Tu es du deble trop com_m_uz,\n  Qant tout cela ne te souffit,\n  Ain\u00e7ois de ton fol appetit\n  Pour covoitise d\u2019avoir plus\n  Fais guerre, dont serront confus\n  Les povrez gens et abatus\n  Les droitz: mais seigno_ur_ q\u2019ensi vit\n  Du charit\u00e9 trop est exclus;\n  Qant po_ur_ son gaign le poeple occit.\n    Des tieus seignours le mal avient\n  Par quoy no siecle mal devient;\n  Car seignour ont le poest\u00e9\n  Du poeple, siq\u2019au gent covient\n  La reule que du mestre vient\n  Su\u00efr com_m_e par necessit\u00e9.\n  Dont semble q_ue_ la malvoist\u00e9\n  Du quoy no siecle est tribol\u00e9\n  A leur p_ar_tie plus se tient,\n  Ce sont seignours p_ar_ leur degr\u00e9:\n  Ne sai si je le dirray nient.\n    Sicom_m_e les g_ra_ns seigno_ur_s amont\n  De leur errour malice font,\n  Autres y ad, ce semble a moy,\n  Ly quel ne Duc ne Prince sont\n  Ne Conte, et nepourqant il ont\n  Div_er_sement poer en soy,\n  Chascuns en son paiis, du quoy,\n  Le pueple de sa part confont:\n  Siq_ue_ p_ar_ tout, u que je voy,\n  Du justice et de bon_n_e foy\n  Entorcio_u_n ad freint le pont.\n    Mais certes par le mien avis\n  De toy me pleigns q\u2019es seignouris,\n  Quant oultre ce q_ue_ dieus te don_n_e\n  T\u2019enforces nepourqant toutdiz\n  D\u2019extorcio_u_n en ton paiis\n  Qant tu as ce qui te fuison_n_e,\n  Du pov_er_e gent qui t\u2019environ_n_e\n  Ne serroit ton pilage pris;\n  Combien q_ue_ l\u2019autre mot ne son_n_e,\n  Cil dieux vers qui le mal reson_n_e\n  Ne lerra tiels mals inpunitz.\n    Et d\u2019autre p_ar_t trop mal se guie\n  [Sidenote: =f. 128=]\n  Seignour puissant du seigno_ur_ie,\n  Qant il les com_m_uns baratours\n  Supporte de sa tirannie;\n  Dont nous vienont les g_ra_ns erro_ur_s:\n  Car qant seigno_ur_ sont mainteno_ur_s,\n  La loy com_m_une pert son cours,\n  Par quoy le tort se justefie,\n  Dont la justice est a rebours:[577]\n  Tiel seignour et tiels soldeiours\n  Mettont en doubte n_ost_re vie.\n    O seigneur, qant orguil te prent,\n  Qui dist: \u2018Le jofne enfant q\u2019est sage,\n  Discret, hon_n_este et diligent,\n  Combien q\u2019il soit du povre gent\n  Et n\u2019ad de rente n\u2019eritage,\n  Plus valt endroit de son corage\n  Qe ly vielardz q\u2019ad seigneurage,\n  Qant il est fol et necligent.\u2019\n  Pov_er_te en soy n\u2019est pas hontage,\n  Si des vertus ait l\u2019avantage,\n    Sanz terre valt p_ro_dhom_m_e asses,\n  Mais sanz p_ro_dhom_m_e sont quassez\n  La terre et la richesce en vein.\n  Ja n\u2019ait malvois tant amassez,\n  Qant les vertus luy sont passez,\n  De soy n\u2019est autre que vilein;\n  Mais l\u2019autre, si richesce au mein\n  Luy falt, il puet p_ar_ cas demein\n  Avoir g_ra_ns terres et cit\u00e9s\n  Car les vertus sont plus certein\n  Qe les richesces maleurez.\n    Par les vertus om puet acquerre\n  Toutes richesces de la terre,\n  Mais les richesces nepourqant\n  Ne sont en soy digne a conquerre\n  Le meindre q_ue_ l\u2019en porroit querre\n  De les vertus, ne tant ne qant.\n  O seigneur, qui fais ton avant,\n  Qe tu fais ta richesce attrere,\n  Si des vertus soies faillant;\n  Mais cil est riche et sufficant\n  Q\u2019est vertuous en son affere.\n    Achilles fuist le plus prois\u00e9\n  En l\u2019ost des Grieus, qant la cit\u00e9\n  De Troie furont assiegant;\n  Un autre y fuist q\u2019estoit nom\u00e9\n  Tersites, le plus malur\u00e9;\n  \u2018Meulx vuil q_ue_ toy soit engendrant\n  Tersites, maisq_ue_ tu vaillant\n  Soies d\u2019Achilles essampl\u00e9,\n  Qe si fuissetz filz Achillant\n  Et a Tersites resemblant\n  De la malvoise renom\u00e9e.\u2019\n    O seignour, tu porras savoir\n  Par ce q\u2019ai dit que c\u2019est tout voir,\n  Quiq\u2019a l\u2019enfant soit piere ou mere\n  Maisqu\u2019il de soy porra valoir\n  Du sen, du port et de maniere;\n  Et ja n\u2019ait om si noble piere,\n  Voir s\u2019il fuist fils a l\u2019Emp_er_ere,\n  S\u2019il ne se sache au droit avoir,\n  Meulx valt le fils de la berchere:\n  Car solonc q_ue_ l\u2019en voit matiere,\n  Chascuns son pris doit rescevoir.\n    Tous suismes d\u2019un Adam issuz,\n  En halt estat, et l\u2019autre en bass;\n  Et tous au mond nasquismes nudz,\n  Car ja nasquist si riches nuls\n  Qui de nature ot un pigas.\n  O tu q\u2019en servitute m\u2019as,\n  Si je meinz ay et tu plus as\n  Richesce, et soietz sanz vertus,\n  Si tu malfais et je bien fas,\n  Dieus changera tes sis en as,\n    Seigneur de halt parage plain,\n  Ne t\u2019en dois faire plus haltain,[578]\n  Ne l\u2019autre gent tenir au vil;\n  Tous suismes fils de dame Evain.\n  Seigneur, tu qui me dis vilain,\n  Com_m_ent voes dire q\u2019es gentil?\n  Si tu le dis, je dy nenil:\n  Car certes tout le flom de Nil\n  Ne puet hoster le sanc p_ro_chain\n  Et du vilein q\u2019en son cortil\n  Labourt pour sa vesture et pain.\n    Trop est l\u2019oisel de mesprisure\n  Q\u2019au son ny p_ro_pre fait lesure,\n  Qu\u2019il duist honestement garder.\n  Seigneur auci se desnature,\n  Les povres gens de sa nature\n  Qu\u2019il fait despire et laidenger;\n  Car tous tieux me_m_bres pier au pier\n  Com_m_e mesmes ad ove l\u2019estature\n  Tout auci beal, auci plener\n  Du sen, du reso_u_n, de parler,\n  Et de semblant et de figure.\n    He, quel orguil te monteroit,\n  Seigneur, si dieus fo_ur_m\u00e9 t\u2019avoit\n  D\u2019argent ou d\u2019orr ou de perrie,\n  Siq_ue_ ton corps ne purriroit:\n  Mais certes n\u2019est de tiel endroit,\n  Sicome la gent q\u2019est enpovrie,\n  Si viens tu povre en ceste vie,\n  Et ton lass fin povre estre doit:\n  Si ta richesce n\u2019as partie\n  As povres, t\u2019alme au departie\n  Pov_er_te as tous les jours res\u00e7oit.\n    Seigno_ur_, ton orguil dieus rep_re_nt\n  En s\u2019evangile, et si t\u2019aprent\n  Qe tant com_m_e tu soies maiour,\n  Envers dieu et env_er_s la gent;\n  Car ensi fesoit le seignour\n  Q\u2019estoit fils au sup_er_iour,\n  Il laissa part de son honour\n  Pour toy remonter haltement:\n  Fai donq_ue_ ensi po_ur_ son amour,\n  Laissetz l\u2019orguil, laissetz l\u2019errour,\n  Dont es coupable tant sovent.\n    Oultre mesure il s\u2019est penez\n  Paons, et quide en sa noblesce\n  Qu\u2019il est si beals esluminez\n  Qe nul oisel de ses bealt\u00e9s\n  Soit semblable a sa gentilesce;\n  Et lors d\u2019orguil sa coue dresce\n  Du penne en penne et la redresce,\n  Et se remire des tous l\u00e9es,\n  Trop ad orguil, trop ad leesce;\n  Mais au darrein sa joye cesse,\n    Al oill primer orguil luy monte\n  Molt plus q_ue_ sa noblesce amonte,\n  Qant voit sa penne ensi luisant;\n  Mais ain\u00e7ois q\u2019orguil luy surmo_n_te,\n  De sa nature la desmonte;\n  Qant vers la terre s\u2019est gardant\n  Et voit ses pi\u00e9s laid et pesant,\n  Ses joyes pert de meintenant;\n  Car lors luy semble au droit acompte\n  Qe nul oisel qui soit vivant,\n  Dont son orguil rebat de honte.\n    O la nature bestial,\n  Q\u2019ad ensi le judicial\n  De soy pour orguil desconfire,\n  En ce qu\u2019il voit d\u2019especial\n  L\u2019ordure de ses pi\u00e9s aval,\n  Qant vers la terre se remire!\n  C\u2019est un essample po_ur_ descrire,\n  A tenir en memorial,\n  Par quoy q_ue_ l\u2019om_m_e doit despire\n  Orguil, q\u2019or\u2019 est en tout empire\n  Ove les seignours trop com_m_unal.\n    O seignour, d\u2019orguil je t\u2019appell,\n  Qui d\u2019ermyne as furr\u00e9 le pell\n  Ove les manteals d\u2019orr et de soie:\n  Qant plus te quides riche et bell,\n  Remembre toy de cest oisell;\n  La terre en quelle tu ta voie\n  Par mort irras, si te pourvoie:\n  Car la furrure ne drapell\n  Ne porteras, ainz tout envoie\n  S\u2019en passera ta veine joye;\n  Chascuns falt trere a ce merell.\n    Q\u2019est ce q_ue_ tu le povre piles,\n  Qui tantes robes soul enpiles?\n  De ce ne te fais regarder,\n  \u2018A qui est ce q_ue_ tu compiles\n  Ce q_ue_ ne puiss au fin guarder?\u2019\n  Si tu t\u2019en voes au droit penser,\n  Qant nud verras le pov_er_e aler\n  Par les cit\u00e9s et par les villes,\n  Tu luy dois vestement don_n_er;\n  Car ce p_ar_tient a ton mestier\n  De les vertus que sont gentiles.\n    Seigno_ur_, tu n\u2019es au droit garni\n  [Sidenote: =f. 129=]\n  Qui tant es richement garni\n  Et veis la povre gent banny,\n  Qui sont sanz hostel et sanz ny,\n  Desherbergez contre le soir,\n  Ne tu leur fais socour avoir\n  De ton hostell ne ton avoir:\n  Reguarde aval si verretz y\n  L\u2019ostell d\u2019enfern puant et noir,\n  U qu\u2019il te covient remanoir,\n    O seigneur glous, q\u2019au ventre sers\n  Des bons mangiers des vins div_er_s,\n  Dont fais emplir ta vile pa_u_nce,\n  Et si n\u2019avetz les oils overtz\n  Pour regarder le povre envers,\n  Qui quiert de toy sa sustienance,\n  Pren du pao_u_n la sovenance,\n  Regarde aval la pourvoiance\n  Qe tu serras viande as vers:\n  Je croy q\u2019as povrez la pitance\n  Dorras, si tu n\u2019es trop advers.\n    O seigneur, te sovien et pense\n  Q\u2019ovesques toy la loy despense\n  Sanz chastier ton g_ra_nt mesfait,\n  Et tu verras pour poy d\u2019offense\n  Les povrez gens sanz nul defense\n  En la prison_n_e estre desfait;\n  Mais ja po_ur_ ce ton pi\u00e9 n\u2019y vait\n  Siq_ue_ tes biens ne ta p_re_sence\n  N\u2019y voes don_n_er d\u2019ascun bienfait:\n  Ly deables, cil qui nul bien fait,\n  Chastiera ta necligence.\n    O seignour, q\u2019as l\u2019onour terrin,\n  Voiant la vieve et l\u2019orphanin\n  Qui sont p_ar_ fraude et p_ar_ destour\n  Du malice et de mal engin\n  Oppress, et tu q\u2019es leur voisin\n  Fai du pao_u_n ton mireour,\n  Regarde aval le darrein jour,\n  U serront jugg\u00e9 tout cristin;\n  N\u2019est qui te ferra lors socour,\n  Solonc l\u2019effect de ton labour\n  T\u2019estuet aler le halt chemin.\n    Seigneur, si ta puissance voies,\n  Fols es si tu ne t\u2019en pourvoies,\n  Dont tu le ciel puiss conquester;\n  Si tout au siecle te convoies,\n  Et n\u2019as vertu dont resister:\n  Pour ce tu dois considerer\n  Que tu le ciel puiss achater\n  Du bien p_re_sent, si bien l\u2019emploies;\n  Mais certes trop es a blamer,\n  Qant voes le siecle a toy gaigner\n  Et p_er_dre si halteines joyes.\n    Mais preche qui precher voldra,\n  Sicome l\u2019en vait p_ar_ tout disant;\n  Aviene ce q\u2019apres vendra,\n  Le seigneur se delitera\n  De ceste siecle tout avant.\n  Seigneur resemble au fol enfant,\n  Qui les folies vait querant,\n  Qant n\u2019est qui l\u2019en chastiera;\n  Mais cil q\u2019ensi vait seigneurant,\n  S\u2019il ain\u00e7ois ne s\u2019est amendant,\n    Mais courtement si j\u2019en termine[580]\n  Mon conte, a ce q\u2019en ce termine\n  La chose appiert, ce poise my,\n  Qe les seignours ove leur covine\n  Par leur maltolt, p_ar_ leur ravine,\n  Et d\u2019autres mals q\u2019ils font p_ar_my,\n  Le mond semp_re_s ont malbailly,\n  Dont se compleignont chascun dy\n  Et l\u2019orphanin et l\u2019orphanine:\n  Repente soy et serve a luy\n  Qui les seignours monte et decline.\n    =Ore q\u2019il ad dit de les g_ra_ns seigno_ur_s, dirra l\u2019estat\n    des autres, c\u2019est assavoir[581] des ch_iva_l_e_rs et des gens\n    d\u2019armes.=\n    Si vous vuilletz q_ue_ je vo_us_ die\n  L\u2019estat de la chivalerie,\n  Ce n\u2019est pas un estat de nient,\n  Ainz cil q\u2019en tient la droite vie\n  Selonc q_ue_ l\u2019ordre est establie\n  Molt g_ra_nt honour a luy p_ar_tient:\n  Car chivaler, u qu\u2019il devient,\n  Dont sainte eglise est enfranchie;\n  Ou si tirant le droit detient\n  Du vierge ou vieve, lors covient\n  Que chivaler leur face a\u00efe.\n    Tout ainsi com_m_e la sainte eglise\n  Vers dieu doit faire sacrefise\n  Qe nous ne devons dieu offendre\n  En l\u2019alme, ensi de tiele aprise\n  Les chivalers de leur enprise\n  Le com_m_un droit devont defendre,\n  Mais ne devont la main extendre\n  Par orguil ne par covoitise;\n  Car q\u2019ensi fait est a rep_re_ndre,\n  Dont il n\u2019est dignes a comp_re_ndre\n  Ne son honour ne sa franchise.\n    Chascun estat, le quel qu\u2019il soit,\n  Est ordin\u00e9 par son endroit\n  De faire au siecle ascun labour;\n  Dont po_ur_ garder le com_m_un droit\n  Car ce p_ar_tient a son honour:\n  Et de ce furont ordinour\n  Remus de Rome Emp_er_eour\n  Et Romulus, qui frere estoit,\n  Au Rome la cit\u00e9 maiour;\n  Des chivalers Mil combatour\n  Chascun la cit\u00e9 defendoit.\n    Apres la mort de Romulus\n  Dont l\u2019ordre estoit multepliant;\n  Et lors qui plus ot des vertus\n  Du greindre hono_ur_ estoit tenuz,\n  Mais a celle houre nepo_ur_qant\n  Sollempnet\u00e9 ne tant ne qant\n  Estoit en l\u2019ordre resceivant.\n  Mais ore est autrement en us\n  Au novell chivaler faisant,\n  Car on luy vait sollempnizant,\n    Com_m_ent q\u2019il fuist antiquement,\n  Ore est ensi, q\u2019au jour p_re_sent\n  Pour faire un novel chivaler\n  Sollempnet\u00e9 div_er_se appent\n  Solonc ce q_ue_ le temps comp_re_nt\n  Du guerre ou peas; mais diviser\n  Com_m_ent l\u2019en doit sollempnizer\n  Ne vuil je point tout au plener,\n  Q\u2019a ma matiere ce ne pent;\n  Du quel il covient adouber\n  Tout chivaler qui l\u2019ordre p_re_nt.\n    Ou soit du peas, ou soit du guerre,\n  Cil qui le chivaler doit fere\n  Au fin luy don_n_e la col\u00e9e,\n  Et si luy dist, \u2018Sanz toy retrere\n  Soietz p_ro_dhom_m_e en ton affere.\u2019\n  Par ce mot il est adoub\u00e9,\n  Siq\u2019au p_ro_dhom_m_e est oblig\u00e9,\n  S\u2019au son estat ne voet forsfere,\n  Se mellera du malvoist\u00e9;\n  Ain\u00e7ois p_ar_ fine honestet\u00e9\n  Doit la prouesce d\u2019armes quere.\n    Mais solonc ce q\u2019om vait p_ar_lant,\n  Des tieux y ad qui meintenant\n  Malvoisement font l\u2019observa_n_ce\n  De ce qu\u2019ils ont en covenant:\n  Q\u2019au p_ro_dhom_m_e est app_ar_tienant\n  Ne quieront point l\u2019ono_ur_ de France,\n  Ainz font a l\u2019ostell demourance\n  Et leur voisins vont guerroiant;\n  Ne leur amonte escu ne lance,\n  Maisq\u2019ils eiont la maintenance\n  De leur paiis p_ar_ tout avant.\n    Tiels est qui se fait adouber\n  Nonpas pour prouesce avancer,\n  Ain\u00e7ois le fait q\u2019en son paiis\n  Siqu\u2019il les porra ran\u00e7oner,\n  Qant il vers soy les ad soubmis:\n  Mais qant les jours d\u2019amo_ur_ sont pris\n  De la querelle, et il compris\n  N\u2019y soit, dont porra terminer\n  La cause tout a son divis,\n  Lors quide avoir p_er_du son pris.\n  Vei cy, com_m_e vaillant bacheler!\n    Apres nul autre guerre ascoute,\n  Q\u2019en son paiis luy sont voisin,\n  Et l\u2019un fiert l\u2019autre ou le deboute,\n  De sa prouesce lors se boute\n  Et la querelle enp_re_nt au fin;\n  Dont il voet gaigner le florin\n  Et les p_re_sentz du pain et vin,\n  Q\u2019il leur lerra ne grein ne goute,\n  Il vit du proie come corbin:\n  [Sidenote: =f. 130=]\n  Tiel soldeour n\u2019est pas divin,\n    Armure ascune ne querra,\n  Maisqu\u2019il du langue conquerra,\n  Car d\u2019autre espeie ja ne fiert.\n  Quiconques bien luy soldera,\n  Com_m_e vaillant s\u2019ap_er_ticera\n  As les assisses u qu\u2019il ert;\n  De sa prouesce lors appiert,\n  Et tant fait q_ue_ le droit y piert\n  Par tort, le quell avancera,\n  Dont il les larges do_u_ns conquiert:                            23710\n  Mais si povre hom_m_e le requiert,\n  Il se desdeigne de cela.\n    De la la mer quiconq_ue_ gaigne\n  En Lombardie ou en Espaigne\n  L\u2019onour, que chalt? Il se tient coy,\n  Ne quiert sercher terre foraine;\n  Ainz a l\u2019ostell son prou bargaigne,\n  Si s\u2019entremet de tiel armoy\n  U point n\u2019y ad du bon_n_e foy,\n  Qu\u2019il tolt le berbis et la laine:\n  Si les heraldz luy criont poy\n  \u2018Largesce,\u2019 il fait nient meinz po_ur_ quoy\n  Dont pov_er_ez gens chascun se plaigne.\n    Tiel chivaler q\u2019ensi s\u2019essaie\n  L\u2019en nom_m_e un chivaler de haie,\n  Car chastell ja n\u2019assiegera:[582]\n  En lieu q\u2019il son penon desplaie\n  Sauf est, n\u2019y falt a doubter plaie\n  Mais l\u2019alme en g_ra_nt peril serra.\n  Qant il l\u2019assisse ordinera\n  Et qu\u2019il l\u2019enqueste desarraie,\n  Du maintenue qu\u2019il ferra\n  Les pov_er_es gens manacera,\n  Qe de sa part chascuns s\u2019esmaie.\n    Tiel chivaler mal s\u2019esvertue\n  Q\u2019ensi par torte maintenue\n  Fait ran\u00e7on_n_er les povres gens;\n  Et largement boit et mangue,\n  Mais autre en paie le despens:[583]\n  Des marches dont il est regentz\n  Cils qui sont povres indigentz\n  Ne sont pas de sa retenue;\n  Ain\u00e7ois les riches innocentz,\n  Qui font a luy les paiementz,\n  Itieux pour son p_ro_ufit salue.\n    Du loy civile il est escrit,\n  Serra marchant ne pourcha\u00e7our;\n  Car chivaler q\u2019ad son delit\n  En lucre, pert son appetit\n  A souffrir d\u2019armes le labour.\n  Pour ce du loy emp_er_eour\n  Ly chivalers q\u2019est sanz valour,\n  Qui laist les armes pour p_ro_ufit,\n  Perdra, puisq\u2019il est au sojour,\n  Son privilege et son honour,\n    Mais l\u2019autre, qui fait son devoir,\n  Grant privilege doit avoir,\n  Qu\u2019il ert exempt de l\u2019autre gent,\n  Siq_ue_ la loy n\u2019ara pooir\n  De son corps ne de son avoir;\n  Dont il doit venir duement\n  A nul com_m_un enquerrement,\n  N\u2019en autre office ascunement\n  Lors serra mis, c\u2019est assavoir[584]\n  Les armes bien et noblement,\n  Dont il porra le meulx valoir.\n    Du loy Civile est establis,\n  Qe qant ly com_m_un serra mis\n  Au Gabelle ou posicio_u_n,\n  Les biens au chivaler de pris\n  Des tieux taillages sont horspris\n  Et sont du franc condicio_u_n,\n  Qu\u2019il doit avoir remissio_u_n\n  Ensi qu\u2019il serra franc toutdis\n  As armes pour tuicio_u_n,\n  De garder sanz p_er_dicio_u_n\n  Le com_m_un droit de son paiis.\n    Mais d\u2019autre p_ar_t c\u2019est un decr\u00e9,\n  Le chivaler serra jur\u00e9,\n  Qant l\u2019ordre p_re_nt au prim_er_ein,\n  Q\u2019en champ ne doit fu\u00efr un pi\u00e9\n  Pour mort ne pour adv_er_set\u00e9,\n  Et son paiis et son p_ro_chein,\n  Car son devoir et son certein\n  A soul ce point est ordin\u00e9;\n  Dont s\u2019il son ordre tient au plein,\n  Ja d\u2019autre charge n\u2019ert gardein,\n  Ainz ert exempt et honour\u00e9.\n    Mais cil truant qui point ne vont\n  As armes ne s\u2019esjoyeront\n  Du privilege au chivaler,\n  Pour ce de com_m_un loy serront\n  Et assissour et officer,\n  Ne l\u2019en leur doit pas respiter\n  De leur catell ne leur denier,\n  Qu\u2019ils pour Gabelle paieront;\n  Car qui les armes voet lesser,\n  Par droit ne serra p_ar_\u00e7onier\n  Al honour q_ue_ les armes font.\n    Ce sciet chascuns en son endroit\n  Qui tient estat en ceste vie,\n  S\u2019il a son point ne se pourvoit,\n  Ain\u00e7ois s\u2019esloigne et se forsvoit,\n  Qant il ad fait l\u2019apostazie,\n  Ja puis n\u2019ad guarde de folie:\n  Ce dis pour la chivalerie,\n  Que chivaler guarder se doit\n  De pourchas et de marchandie,\n  Car ces deux pointz n\u2019acordont mie,\n    Mais nepo_ur_qant au jour p_re_sent,\n  Sicom_m_e l\u2019en dist com_m_unement,\n  Des chivalers q\u2019ont p_er_du honte\n  Om voit plusours, dont sui dolent,\n  Qui tant devienont violent\n  Du covoitise que leur monte,\n  Que leur prouesce riens amonte.\n  Mais qant le lucre hono_ur_ surmonte,\n  Ne say quoy dire au tiele gent:\n  Plus valt berchier au droit acompte\n  Qe cil q\u2019en l\u2019ordre ensi mesp_re_nt.\n    Tiel chivaler bien se remire\n  Qu\u2019il n\u2019ara ja mestier du mire,\n  Ain\u00e7ois a l\u2019ostel se repose,\n  U qu\u2019il son lucre ades conspire\n  Et fait les povres gens despire,\n  Q\u2019encontre luy nuls p_ar_ler ose.\n  Mais certes c\u2019est vilaine chose,\n  En chivaler, siqu\u2019il desire\n  Le lucre, dont il se repose:\n  Des tiels y ad com_m_e je suppose\n  Plus de quatorsze en cest empire.\n    Ne say quoy valt cil chivaler\n  Qui point ne se voet essampler\n  Des armes, dont il soit vaillant,\n  Si com_m_e fuist Gorge, et resembler\n  Ne voet au bon hospiteller\n  Dont soit les povres herbergant:\n  Car chivaler q\u2019est sufficant\n  De corps et biens et travailler\n  Ne voet, et est sur ce tenant\n  D\u2019escharcet\u00e9, meinz est vaillant\n  Que n\u2019est le ciphre a comparer.\n    Mais si le chivaler couchour\n  Ne guart la reule ne l\u2019onour\n  De ce que son estat destine,\n  Si cil q\u2019as armes son retour\n  Fait, soit honeste en sa covine.\n  Il est tout voir q\u2019en ce termine\n  Dessur la terre et dessoubz myne\n  Om voit que chivaler plusour\n  Quieront prouesce oultremarine,\n  Mais si leur cause fuist divine,\n  Bien fuissent digne de valour.\n    Sisz chivalers sont dit des prus,\n  Dans Josu\u00e9, Judas, Davy:\n  En tous leur faitz prouesce truis\n  Plain des loenges et vertus\n  Vers dieu et vers le siecle auci:\n  Par ceaux n\u2019estoit orguil cheri\n  Ne covoitise, et tant vous dy,\n  C\u2019estoit la cause dont veneuz\n  N\u2019estoiont de leur anemy;\n  Et pour ce qu\u2019ils firont ensi\n    C\u2019estoiont chivaler au droit\n  Et de prouesce en son endroit,\n  Et de simplesce en sa mesure;\n  Dont au p_re_sent molt bon serroit\n  Qe p_ar_ ceaux l\u2019en essampleroit\n  A querre honour sanz mesprisure.\n  Des chivalers ore a ceste hure\n  Hom voit hardis a demesure,\n  Si travaillont a g_ra_nt esploit\n  [Sidenote: =f. 131=]\n  Dont reso_u_n est q\u2019om les honure,\n  Si ce p_ar_ bon_n_e cause soit.\n    O chivaler, je t\u2019en dirray,\n  Tu qui travailles a l\u2019essay\n  Dev_er_s Espruce et Tartarie.\n  La cause dont tu vas ne say,\n  Trois causes t\u2019en diviseray,\n  Les deux ne valont une alie:\n  La primere est, si j\u2019ensi die\n  \u2018Pour loos avoir je passeray\u2019;\n  Ou autrement, \u2018C\u2019est po_ur_ m\u2019amye,\n  Dont puiss avoir sa druerie,\n  Et pour ce je travailleray.\u2019\n    O chivaler, savoir porras,\n  Si tu pour tiele cause irras,\n  Que je t\u2019en vois cy divisant,\n  L\u2019essample point ne suieras,\n  Ne d\u2019armes ceaux resembleras,\n  Car nul puet estre bien vaillant,\n  S\u2019il dieu ne mette a son devant;\n  Mais tu, qui po_ur_ le siecle vas,\n  Si ton po_ur_pos n\u2019es achievant\n  Solonc ce q_ue_ tu vais querant,\n  Lors je ne say quoy tu ferras.\n    Si tu d\u2019orguil voes travailler\n  Pour vaine gloire seculer,\n  Dont soietz le sup_er_iour\n  Ton garnement et ton denier\n  As les heraldz, qu\u2019il ta valour\n  Et ta largesce a g_ra_nt clamour\n  Facent crier; car si l\u2019onour\n  Ne te voet celle part aider,\n  Lors je ne say quoy ton labour\n  Te puet valoir, ainz a sojour\n  Assetz te valt meulx reposer.\n    Et d\u2019autre part si ta covine\n  Dont as le cuer enamour\u00e9,\n  Et sur ce passes la marine,\n  A revenir si la meschine\n  Ou dame solonc son degr\u00e9,\n  Pour quelle tu t\u2019es travaill\u00e9,\n  Ne deigne avoir de toy pit\u00e9,\n  Tout as failly du medicine:\n  Car ce sachetz du verit\u00e9,\n  Qe tu n\u2019en aras le bon gr\u00e9\n    Et nepourqant a mon avis,\n  Si plainement a ton divis\n  De l\u2019un et l\u2019autre q\u2019ai nom\u00e9\n  Ussetz le point en toy compris,\n  Primer q_ue_ du loenge et pris\n  Sur tous les autrez renom\u00e9\n  Fuissetz et le plus honour\u00e9,\n  Et q\u2019ussetz a ta volent\u00e9\n  Le cuer de tes amours conquis,\n  Car huy es en p_ro_sperit\u00e9\n  Et l\u2019endemain tout est failliz.\n    Mais d\u2019autre p_ar_t a tant vous di,\n  La tierce cause n\u2019est ensi,\n  Pour quelle ly p_ro_dhons t_ra_vaille;\n  Ainz est p_ar_ cause de celluy\n  P_ar_ qui tous bons sont remery\n  Solonc l\u2019estat q_ue_ chascun vaille.\n  Ton dieu, q\u2019a toy prouesce baille,\n  Drois est q\u2019au prim_er_ com_m_en\u00e7aille\n  Car chivaler q\u2019ensi se taille\n  Pour son loer dieus app_ar_aille\n  L\u2019onour terrin, le ciel auci.\n    O chivaler, bien te pourpense,\n  Avise toy de l\u2019evidence,\n  Le quel valt meulx, ou dieu servir,\n  En qui tout bien fine et com_m_ence,\n  Ou pour la veine rev_er_ence\n  Pour fol l\u2019en puet celluy tenir\n  Qui laist le bon et p_re_nt le pir,\n  Qant il en voit la difference:[586]\n  Al un des deux te falt tenir,\n  Mais quel te vient pl_us_ au plesir\n  Je laiss dessur ta conscience.\n    Mais dont la chose est avenue\n  Ne say, ne dont le mal se mue;\n  Car ce voit bien cil q\u2019ore vit,\n  Verrai prouesce est abatue,\n  Po_ur_ dieu servir trop sont petit:\n  Mais d\u2019autre p_ar_t sanz contredit\n  Po_ur_ luy servir en chascun plit\n  Le siecle ad large retenue;\n  Car d\u2019orguil ou du foldelit\n  Au jour p_re_sent, sicom_m_e l\u2019en dist,\n  Chivalerie est maintenue.\n    Les chivalers et l\u2019escuiers,\n  S\u2019ils bien facent leur duet\u00e9,\n  Sur tous les autres seculers\n  Sont a louer, car leur mestiers\n  Du siecle est le plus honour\u00e9\n  De prouesce et de renom\u00e9e:\n  Mais autrement en leur degr\u00e9,\n  En cas q\u2019ils soiont baratiers,\n  Lors serront ils ly plus blam\u00e9\n  Par tout le siecle et diffam\u00e9\n    Les armes sont com_m_un as tous,\n  Mais tous ne sont chivalerous\n  Queux no_us_ voions les armes p_re_ndre;\n  Car cil q\u2019est vein et orguillous\n  Et du pilage covoitous\n  N\u2019est digne a tiel hono_ur_ comp_re_ndre.\n  Mais ore, helas! qui voet attendre\n  Et le com_m_un clamour entendre\n  Orra m_er_veilles entre nous;\n  L\u2019onour dont l\u2019en souloit ascendre\n  Q\u2019est a tous autres p_er_illous.\n    Mais cil q\u2019au droit se voet armer\n  Et sur les guerres travailler,\n  Estuet a guarder tout avant\n  Pour la querelle examiner,\n  Qu\u2019il ne se face a tort lever,\n  Dont ert la cause defendant:\n  Et puis falt q\u2019il se soit armant\n  Mais pour droiture supporter;\n  Car qui les paiis exilant\n  Vait et la povre gent pilant,\n  Sur tous se doit bien aviser.\n    Combien q_ue_ la querelle soit\n  Bien juste, encore il se de\u00e7oit\n  Qui pour le vein honour avoir,\n  Ainz q_ue_ pour sustenir le droit,\n  Se fait armer; ou d\u2019autre endroit,\n  De les richesces rescevoir,\n  De son estat ne son devoir\n  Ne fait ensi com_m_e faire doit.\n  Pour ce chascuns se doit veoir\n  Qu\u2019il sache d\u2019armes tout le voir,\n  Car sages est qui se pourvoit.\n    Selonc l\u2019entente que tu as,\n  Du bien et mal resceiveras,\n  Car dieus reguarde ton corage:\n  Tort faire, car si tu t\u2019en vas\n  Plus po_ur_ le gaign de ton pilage\n  Qe pour le droit, lors vassellage\n  Par ton maltolt se desparage,\n  Qe nul honour deserviras:\n  Mais si pour droit fais ton voiage,\n  Lors pris, honour et avantage\n  Trestout ensemble avoir porras.\n    Mais certes ore je ne say\n  De ces gens d\u2019armes quoy dirray,\n  \u2018Es guerres je travailleray,\n  Je serray riche ou je morray,\n  Ainz q_ue_ revoie mon paiis\n  Ne mes parens ne mes amys.\u2019\n  Mais riens p_ar_lont, ce m\u2019est avis,\n  \u2018Je pour le droit combateray,\u2019\n  Ainz sont du covoitise espris;\n  Mais cil n\u2019est digne d\u2019avoir pris\n    O chivaler qui vas longtein\n  En terre est_ra_nge et quiers soulein\n  Loenge d\u2019armes, ce sachietz,\n  Si ton paiis et ton p_ro_chein\n  Ait guerre en soy, tout est en vein\n  L\u2019onour, qant tu t\u2019es eslongez\n  De ton paiis et estrangez:\n  Car cil qui laist ses duet\u00e9s,\n  Et ne voet faire son certein,\n  N\u2019est reso_u_n qu\u2019il soit honour\u00e9s,\n  Combien qu\u2019il soit du forte mein.\n    Mais qui la guerre au tort conspire,\n  Om doit celluy sur tout despire;\n  Et nepo_ur_qant au p_re_sent jour\n  Veoir porra, qui bien remire,\n  Pour le p_ro_ufit q_ue_ l\u2019en desire\n  Ou pour l\u2019orguil du vein honour\n  Chascuns voet estre guerreiour,\n  Dont la justice trop enpire\n  En noz paiis p_ar_ tout entour,\n  [Sidenote: =f. 132=]\n  Trestous en faisons no clamour,[587]\n  Mais n\u2019est qui puet trov_er_ le mire.\n    Qant cils en qui toute prouesce,\n  Honour, valour, bont\u00e9, largesce\n  Et loyalt\u00e9 duissent remeindre,\n  Se p_er_vertont de leur noblesce\n  Par covoitise ou par haltesce,\n  Ne say a qui me doy compleindre;\n  Car cils qui sont du poeple meindre\n  Tous jours en sentent la destresce:[588]\n  Si dieus les mals ne vuille exteindre,\n  N\u2019est qui de soy les puet enpeindre\n  Au fin q_ue_ la malice cesse.\n    Ce veons bien, q\u2019au temps p_re_sent\n  La guerre si com_m_une esprent,\n  Q\u2019au paine y ad nul labourer\n  Le prestre laist le sacrement\n  Et ly vilains le charner,\n  Tous vont as armes travailler.\n  Si dieus ne pense a l\u2019amender,\n  L\u2019en puet doubter p_ro_cheinement\n  Qe tout le mond doit rev_er_ser;\n  Car qant com_m_un se font lever,\n  Lors suit maint inconvenient.\n    Par orguil et par covoitise\n  L\u2019en voit p_ar_ tout la guerre esprise.\n  Dont est destruite sainte eglise,\n  Et la justice en sa f_ra_nchise\n  Ne p_re_nt mais garde de les gens.\n  Ore est le jour, ore est le temps\n  Qe no_us_ faillont les bons regens,\n  Et si nous falt la bone aprise,\n  Siq_ue_ sanz bo_u_ns governemens\n  Nous vienont les molestemens,\n    Mais certes ne puet durer guere\n  Cil qui sustient la false guerre\n  Et fait la bon_n_e pees perir,\n  Ou soit seigno_ur_ qui ce fait fere,\n  Ou consaillour de tiel affere,\n  De malvois fin devont finir;\n  Car ils tollont le sustenir\n  Des povres et les font morir,\n  Qui voldroiont lo_ur_ peas requere:\n  Mais qui tieux mals no_us_ fait venir\n  Est trop maldit en n_ost_re terre.\n    O cristiene crualt\u00e9,\n  Q\u2019es pleine de desloyalt\u00e9,\n  Qe si com_m_une occisio_u_n\n  Sicom_m_e des bestes au march\u00e9\n  Fais de les hom_m_es sanz pit\u00e9!\n  O cuer plein de confusio_u_n!\n  O infernale illusio_u_n,\n  Q\u2019est auci com_m_e desnatur\u00e9,\n  Fais de ton sanc l\u2019effusio_u_n!\n  Ne say a quell conclusio_u_n\n  Voes dire q_ue_ tu crois en d\u00e9e.\n    O Covoitise ove ton pilage,\n  Di dont te vient ce vassellage\n  Du pueple occire: car droiture\n  Nulle as, ainz vient de ton oult_ra_ge\n  Qe tu demeines tiele rage.\n  La terre ove tout le bien dessure\n  Fist a l\u2019umeine creature\n  Com_m_un; mais tu com_m_e loup salvage,\n  Po_ur_ p_ro_pre avoir plus q_ue_ mesure,\n  Occire fais a demesure\n  Ce q_ue_ fist dieus a son ymage.\n    Sovent je muse et museray\n  Com_m_ent a dieu m\u2019excuseray\n  Qu\u2019il de sa loy m\u2019ad defendu,\n  Ain\u00e7ois me dist q_ue_ j\u2019ameray\n  Ceaux qui se sont a luy rendu,\n  Et ont baptesme et foy res\u00e7u:\n  Ensi pensant je suy vencu\n  Que l\u2019excusacio_u_n ne say.\n  Mais ce que dieus de sa vertu\n  Crea, je fils de Belzabu\n  De mon orguil destruieray?\n    Sur tout se pleignt la gent meno_ur_\n  Le siecle s\u2019en vait enpirant;\n  Mais qui voet dire la verrour,\n  Ly chivaler de son errour\n  Et l\u2019escuier de meintenant,\n  Ascuns qui s\u2019en vont guerroiant,\n  Ascuns a l\u2019ostell sojournant,\n  Le covoitous et l\u2019orguillour,\n  Sont en partie malfesant,\n  Par quoy trestout le remenant\n    =Ore q\u2019il ad dit l\u2019estat des chivalers et des gens d\u2019armes,\n    dirra de ceaux qui se nomont gens du loy.=\n    Une autre gent y ad, du quoy\n  L\u2019en poet o\u00efr murm_ur_ en coy,\n  P_ar_ les paiis com_m_unement\n  Chascu_n_s se plaint endroit de soi;\n  C\u2019est une gent nom\u00e9 du loy,\n  Mais le no_u_n portont vuidement;\n  Car loy justice en soy comp_re_nt,\n  Mais n\u2019est celly qui garde en p_re_nt,[589]\n  Ainz ont colour sanz bon_n_e foy:\n  Si tort puet don_n_er largement,\n  Le droit ne gaign_er_a que poy.\n    Iceste gent, ce m\u2019est avis,\n  Po_ur_ ce qu\u2019ils ont la loy apris,\n  Par reso_u_n duissont loy tenir\n  Et sustenir en leur paiis\n  Les drois; mais tant sont esbauldiz\n  Du lucre, com_m_e l\u2019en puet o\u00efr,\n  Q\u2019ain\u00e7ois la loy font p_er_vertir,\n  Car du pov_er_te sont eschis,\n  Mais ove le riche ont leur conspir,\n  Et pour sa cause maintenir\n  Justice et loy mettant au pris.\n    Si la querelle false soit,\n  Et ly plaidour ce sciet et voit,\n  Qant doit pleder po_ur_ son client,\n  Lors met engin com_m_ent porroit\n  Son tort aider et l\u2019autry droit\n  P_ro_cure le deslayement;\n  Et entre ce, ne say com_m_ent,\n  De la cautele se pourvoit\n  Q\u2019il ad au fin le juggement\n  Pour soy. O dieus omnipotent,\n  Vei la pledour de male endroit!\n    Qant la gent pov_er_e au pledo_ur_ vient\n  Po_ur_ avoir ce q\u2019au loy p_ar_tient,\n  Et priont plaider en leur cas,\n  Car pov_er_e droit, qui don_n_e nient,\n  Po_ur_ null clamour escoulte pas,\n  Mais riche tort, qui parle bass,\n  Vers luy se tret isnele pass,\n  Escoulte, et de sa part devient:\n  Car jam_m_ais pour tes ambesaas\n  La juste cause que tu as\n  Encontre sisnes ne maintient.\n    L\u2019en dist en ces p_ro_verbials,\n  Ils s\u2019entracordont de leger.\u2019\n  Maldit soient tieux p_ar_igals,\n  Car ja nuls ert si desloyals,\n  S\u2019il porra largement don_n_er,\n  Q\u2019il meintenant po_ur_ son denier\n  Ne truist celluy qui voet pleder\n  A sustenir trestous ses mals,\n  Dont font les povres exiler:\n  Loy q\u2019ensi se fait desloyer\n    En leur pledant, ce m\u2019est avis,\n  Ils ont au point deux motz assis\n  Q\u2019a leur estat sont acordant;\n  C\u2019est \u2018tort\u2019 et \u2018fort,\u2019 dont sont malmis\n  Les povres gens de leur paiis\n  Du tort et fort qu\u2019ils sont faisant:\n  Car au tort faire ils sont sachant,\n  Et au fort faire ils sont puissant,\n  Et si le font p_ar_ tiel divis\n  Qui contre tort ara guarant,\n  Qant ils ont la querelle pris.\n    Ore aguardetz la charit\u00e9\n  Dont ils se sont confeder\u00e9;\n  Car s\u2019acun d\u2019eaux soit en debat\n  Envers autry de la contr\u00e9e,\n  Qui n\u2019est pas de leur facult\u00e9,\n  Cil ara d\u2019eux null advocat,\n  Qui voet pleder pour son estat,\n  L\u2019un contre l\u2019autre en leur degr\u00e9,\n  Ensi se sont confederat:\n  Maldit soient tiel potestat,\n  Vers queux la loy n\u2019ad poest\u00e9.\n    \u2018Nul trop nous valt,\u2019 sicom_m_e l\u2019en dist;\n  Mais certes trop y sont maldit\n  Des tieux, qui scievont loy offendre,\n  Et nepourqant ils ont l\u2019abit\n  Du loy: mais c\u2019est un g_ra_nt despit\n  [Sidenote: =f. 133=]\n  Son fils ce q\u2019il ne puet comp_re_ndre;\n  Car sa nature ne son gendre\n  De la justice n\u2019est confit,\n  Vilain le droit ne voet entendre:\n  Maisq\u2019il son lucre porra p_re_ndre,\n  De la justice tient petit.\n    Auci l\u2019en puet trop m_er_vailler,\n  Car qui se puet ensi tailler\n  Qu\u2019il le mantell tantsoulement\n  Tanq\u2019a la Court de Westmoustier,\n  Il ert certain d\u2019avancement:\n  Car ja puis n\u2019ert debatement\n  En son paiis du povre gent,\n  Dont il ne serra p_ar_\u00e7onier\n  Et d\u2019une part la cause p_re_nt,\n  Si gaigne pain et vestement:\n  Maldit soient tiel soldoier.\n    Phisicien d\u2019enfermet\u00e9,\n  Sont leez, q\u2019ensi gaigner porront:\n  La gent du loy est auci l\u00e9e,\n  Qant voit les autres descord\u00e9,\n  Car quiq_ue_ se descorderont,\n  Les gens du loy en gaigneront,[590]\n  Et pour cela la joye font.\n  O la senestre charit\u00e9!\n  Qui la justice guarderont,\n  Et d\u2019autry mal s\u2019esjoyeront,\n    Et molt sovent, sicom_m_e le mire\n  La sant\u00e9 que l\u2019enferm desire\n  Met en soubtil deslayement,\n  Dont il avient q\u2019ain\u00e7ois enpire\n  La maladie et la fait pire\n  Q\u2019il n\u2019estoit au com_m_encement,\n  Pour plus gaigner du pacient,\n  Ensi font leur pourloignement\n  Les gens du loy, qui bien remire;\n  Po_ur_ plus gaigner de son argent:\n  Si ce soit loy je ne say dire.\n    Quiq_ue_ du perte se complaigne,\n  Trestous les jo_ur_s de la semaigne\n  Ces gens du loy ont lo_ur_ encress,\n  Car qui p_re_s d\u2019eaux vent ou bargaine,\n  Maisq_ue_ l\u2019un p_er_de et l\u2019autre gaigne,\n  De l\u2019un et l\u2019autre encore ades\n  Ils gaigneront, siq_ue_ jam_m_es\n  Des toutes p_ar_tz vient leur estraine,\n  Quiconq_ue_ ait guerre, ils en ont pes[591]\n  En ceste siecle, mais apres\n  Ne say quel p_ro_ufit leur remaine.\n    Qui pour gabelle ou po_ur_ taillage\n  Estuet appaier le tollage,\n  Ces gens du loy exempcio_u_n\n  Quieront avoir, si q\u2019avantage\n  Nuls puet avoir de leur gaignage;\n  Plus q_ue_ n\u2019est Conte ne Baro_u_n.\n  Car tous a la posicio_u_n\n  Paions, mais cils du loy sont sage\n  Et ont si faite la reso_u_n,\n  Ne say ce q\u2019est leur encheso_u_n,\n  La loy ne gardont ne l\u2019usage.\n    Ma reson le me fait sentir,\n  Maisq_ue_ ly Rois volt assentir,\n  Puisq_ue_ plaidours et advocatz\n  Del bien com_m_un, q\u2019ensi tollir\n  Ly Rois doit p_ar_ semblable cas\n  Et leur maltolt et leur pourchas:\n  Ce q\u2019ont gaign\u00e9 de leur fallas\n  Au bien com_m_un doit revertir.\n  O Rois, tu qui les guerres as,\n  En tiels le tresor sercheras,\n  Si sagement te voels tenir.\n    C\u2019est la coustum_m_e a Westmoustier,\n  Du loy, lors falt en un estage\n  De les peccunes halt monter,\n  C\u2019est un estage pour conter:\n  Bien acordant a celle usage\n  Sur les peccunes devient sage,\n  Qu\u2019il du peccune l\u2019avantage\n  En temps suiant sache amasser\n  Pour son prou et l\u2019autry damage:\n  Sur les peccunes son corage\n    Les app_re_ntis en leur degr\u00e9\n  Au com_m_encer sont encharn\u00e9\n  A les assisses pour pleder;\n  Et lors y p_er_nont la quir\u00e9e\n  De l\u2019argent que leur est don_n_\u00e9,\n  Q\u2019ils tous jo_ur_s puis po_ur_ le denier\n  Scievont bien courre sanz changer;\n  Mais ne dy point sanz foloier,\n  Car tort qui don_n_e riche f\u00e9e\n  Dont sovent les fait forsvoier\n  Et courre loigns du charit\u00e9.\n    Et puis ap_re_s qant l\u2019app_re_ntis\n  Un certain temps ara complis,\n  Dont au pleder soit sufficant,\n  Lors quiert q\u2019il ait la coife assis\n  Dessur le chief, et pour son pris\n  Le no_u_n voet porter de sergant.\n  Mais s\u2019il ad est\u00e9 pardevant\n  Des Mill lors serra plus espris;\n  Car lors devient si fameillant,\n  Ne luy souffist un remenant,\n  Ainz tout devoure le paiis.\n    Mais ils ont une acoustum_m_ance,\n  Qant l\u2019ap_re_ntis ensi s\u2019avance\n  A cell estat du sergantie,\n  Luy falt don_n_er une pitance\n  Del orr, q\u2019ad g_ra_nt signefiance:\n  Q\u2019il doit apres toute sa vie\n  Rep_re_ndre l\u2019orr a sa partie;\n  Mais ce serra g_ra_nde habondance,\n  Qant pour don_n_er la soule mie\n  P_re_nt tout le pain, dont ne tient mie\n  Le pois ovel en la balance.\n    Mais qant a ce je truis escrit,\n  En l\u2019evangile dieus nous dist,\n  Qe cil qui don_n_e pour l\u2019amour\n  Plus a centfois bien infinit\n  Rep_re_ndre doit; mais ly pledour,\n  Ce m\u2019est avis, au p_re_sent jour,\n  Qui pour le seculier honour\n  Don_n_ent, ne serront a ce plit:\n  Mais ils nientmeinz ont le colo_ur_,\n  Car pl_us_ q\u2019ils n\u2019ont don_n_\u00e9 de lour,\n  Centfois resceivont de p_ro_ufit.\n    Mais le p_ro_ufit dont sont empli,\n  Qe dep_ar_ dieu ce leur avient,\n  Ainz c\u2019est dep_ar_ le siecle, a qui\n  Se p_ro_fessont qant l\u2019orr ensi\n  Luy don_n_ent, dont lo_ur_ coife vient:\n  Qui sert au siecle, avoir covient\n  Loer du siecle, u qu\u2019il devient,\n  Mais qant il ert au pl_us_ saisy\n  De son p_ro_ufit, lors est tout nient;\n  Car a sa part riens luy p_ar_tient\n    Sergantz du loy sont sourd et mu\n  Avant q_ue_ l\u2019orr eiont res\u00e7u,\n  Que l\u2019en leur baille p_re_st au main:\n  C\u2019est un metall de g_ra_nt vertu,\n  Q\u2019ensi les sens q\u2019ils ont p_er_du\n  Guarist et les fait estre sain\n  Au pl\u00e9e, ne chalt du quel bargain,\n  Soit du gentil ou du vilain.\n  La main ont toutdis estendu,\n  Ou soit de pres ou de longtain,\n  Chascun serra le bienvenu.\n    O com_m_e le siecle ad poest\u00e9,\n  Qant tiel miracle ad demoustr\u00e9\n  Sur son sergant q\u2019ensi l\u2019orr don_n_e:\n  Car meintenant q\u2019il l\u2019ad don_n_\u00e9e,\n  Sa langue en ce devient dorr\u00e9,\n  Qe jam_m_ais puis sanz orr ne son_n_e.\n  La langue q\u2019ensi s\u2019abandon_n_e\n  Car un soul mot au bon march\u00e9e\n  Valt d\u2019un escut q_ue_ l\u2019en guerdon_n_e.\n  Ensi ly sergant nous ran\u00e7on_n_e:\n  Vei la du loy la charit\u00e9!\n    Sergant, mal tiens en ton po_ur_pens\n  Qe dieus t\u2019ad don_n_\u00e9 tes cink sens,\n  Et langue et reson de parler,\n  Qant tes paroles si chier vens,\n  Dont se compleignont toutez gens.\n  Car si tu vailles au pleder\n  A la montance d\u2019un denier,\n  Molt largement del orr en p_re_ns:[592]\n  Si l\u2019autre p_er_de et tu gaigner\n  Porras, bien te scies excuser,\n  Qant tu en as les paiementz.[593]\n    Rois Salomon ce tesmoigna,\n  Qe cil qui peccune amera\n  N\u2019est riens plus vil des to_us_ mestiers:[594]\n  Cil est a vendre, et pour cela\n  Savoir voldroie volentiers\n  [Sidenote: =f. 134=]\n  P_ar_entre vous, o peccuniers,\n  Qant vous vous estes po_ur_ deniers\n  Venduz, qui vous rechatera.\n  Cil q\u2019une fois vous ot si chiers,\n  Qu\u2019il p_ar_ sa mort fuist rechatiers,\n  N\u2019est loy q\u2019il autrefois morra.\n    En une histoire des Romeins\n  D\u2019une aventure q\u2019avint la:\n  Un pledo_ur_, qant fuist tout souleins,\n  Enfern veoit p_ar_ tout dedeins,\n  U vist Nero, qui se baigna;\n  Si dist au pledour, \u2018Venetz \u00e7a,\n  Car gent vendable yci serra;\n  Vous vo_us_ vendetz a voz p_ro_cheins\n  Oultre mesure, et pour cela\n  Chascun de vous se baignera\n    \u2018Way vous,\u2019 ce dist saint Ysa\u00efe,\n  \u2018Q\u2019ensi science avetz cuillie!\n  En v_ost_re Court le riche tort\n  Chascun de vous le justefie\n  Pour l\u2019orr avoir; mais la p_ar_tie\n  Q\u2019est pov_er_e, la justice dort.\u2019\n  He, com_m_e les do_u_ns q\u2019om vo_us_ apport\n  Voz corps t_ra_vaillont sanz desport!\n  Dont peine avetz en ceste vie\n  Quoi valt l\u2019avoir, qant a sauf port\n  Ne puet venir ove la navie?\n    Ne puet savoir qui n\u2019ad apris\n  Du loy les termes ne les ditz,\n  Tout porrons no_us_ le droit savoir;\n  Po_ur_ ce sont ils plus esbauldiz\n  Pour remonter le tort en pris,\n  Ainz q\u2019om les puet ap_ar_cevoir.\n  Tiels quide au point sa cause avoir,\n  Ad despendu sur tieux amys,\n  Lors sentira le decevoir:\n  Ensi le droit pert son devoir,\n  Dont ils confondont les paiis.\n    Sicom_m_e les reetz et les engins\n  Soubz les buissons en ces gardins\n  Hom tent as petitz oisealx p_re_ndre,\n  Ensi fait il de ses voisins\n  Qui sciet pleder; car ly mastins\n  Soubtilement ses reetz fait tendre                               24510\n  Po_ur_ attrapper et pour surp_re_ndre,\n  Mandant ses briefs po_ur_ faire entendre\n  Qe s\u2019il n\u2019ait p_ar_t de leur florins,\n  Il les ferra destruire ou pendre;\n  Ensi se pourchace a despendre\n  Des larges mess et des bons vins.\n    O come saint Job de ceste gent\n  Jadis parla notablement,\n  Disant q_ue_ leur possessio_u_n\n  Des tous p_er_nont, mais nuls rep_re_nt\n  De leur avoir, q\u2019ont au fuiso_u_n;\n  N\u2019est chose que les grieve no_u_n,\n  Ainz ont le siecle a lour bando_u_n,\n  Ne dieus leur met chastiement.\n  Dont en la fin, sicome liso_u_n,\n  Lors irront au p_er_dicio_u_n,\n  Q\u2019ils ont lour ciel ore au p_re_sent.\n    L\u2019en porra dire as gens du loy,\n  Com_m_e dist Jacob, ce semble a moy,\n  Mais deinz brief temps a g_ra_nt desroy,\n  Tout plein des biens ove beau conroy,[595]\n  Riche et manant y revenoit:\n  Ensi ly pledour orendroit\n  Combien q\u2019il povre au prim_er_ soit,\n  Bien tost ap_re_s av_er_a du quoy\n  Si largement, q_ue_ tout q\u2019il voit\n  Luy semble a estre trop estroit\n    O vous q\u2019ensi tout devouretz,\n  Ce q_ue_ dist Isa\u00efe orretz:\n  \u2018Way vous,\u2019 ce dist, \u2018o fole gent,\n  Meso_u_n as meso_u_ns adjoustetz,\n  Et champ as champs y assembletz;\n  Vo covoitise au tout s\u2019extent,\n  Com_m_e cil qui volt souleinement\n  Avoir la terre p_ro_prement:\n  Mais je vous dy q_ue_ no_u_n aretz;\n  Vous en p_ro_met le vengement,[596]\n  Et ce q\u2019il dist ore ascoultetz.\n    \u2018O vous, dist dieus, je vous di way,\n  Les terres vous deserteray,\n  Que vous tenetz du fals po_ur_chas;\n  Et les maiso_u_ns q\u2019avetz si gay,\n  Neis un des vous dedeins lerray\n  Pour habiter, ain\u00e7ois chalt pas\n  Trestous les fray ruer en bass.\u2019\n  Scies tu le plee? Je croy q_ue_ nay.\n  A celle assisse tout p_er_dras,\n  Et les damages restorras,\n  Dont t\u2019alme estuet paier le pay.\n    Cil q\u2019ad g_ra_nt faim et soif auci,\n  Et en ce point s\u2019est endormy,\n  Et songe qu\u2019il mangut et boit,\n  Dont se quide estre repleny,\n  Trop est desceu; et tout ensi\n  Car qant plus quide en son endroit\n  Avoir tout fait, plus ert destroit\n  Du covoitise q\u2019est en luy,\n  Et en la fin, com_m_ent qu\u2019il soit,\n  Les biens q\u2019au tort et fort res\u00e7oit\n  Serront com_m_e songes esvany.\n    Qant a ce point no_us_ dist ly p_re_stre\n  Qe du malgaign ne poet encrestre\n  Le fils apres le pourcha\u00e7our:\n  Qu\u2019ils font po_ur_chas a la senestre\n  Le fin demoustre la verrour;\n  Om voit le fils a ce pledour,\n  Ce q\u2019en trente a_u_ns p_ar_ g_ra_nt labo_ur_\n  Jadis pourcha\u00e7a son ancestre,\n  Il vent en un moment du jour,\n  Q\u2019il n\u2019en retient a son sojour\n  Ne la Cit\u00e9 ne le champestre.\n    Cils qui duissont la loy garder\n  Ces sont qui plus font a co_n_trere.\n  Cassodre le fait tesmoigner,\n  Qe cil q\u2019au loy voet contraler\n  Entent tous regnes a desfere.\n  Mais un petit m\u2019en covient tere,\n  Qe d\u2019autres regnes ne sai guere,\n  De ceaux qui sont dela la mer,\n  Mais je say bien q\u2019en ceste terre,\n  Si dieus n\u2019amende leur affere,\n    La loy de soy est juste et pure\n  Et liberal de sa nature,\n  Mais cils qui sont la loy garda_n_t\n  La p_er_vertont et font obscure,\n  Si la vendont a demesure,\n  Q\u2019a lo_ur_ march\u00e9 n\u2019est un marchant\n  Des povres gens q\u2019est sufficant:\n  Ce fait les riches malfaisant;\n  Car bien scievont au p_re_sent hure\n  Siq_ue_ la loy du meintenant\n  Ne sciet justice ne droiture.\n    Mais nepo_ur_qant je ne dy mye\n  Q\u2019en ces pledours de leur p_ar_tie\n  Tantsoulement demoert le vice,\n  Dont bon_n_e loy s\u2019est p_er_vertie;\n  Ainz est en la justicerie,\n  Qui devont garder la justice:\n  Car po_ur_ l\u2019amour dame Avarice,\n  Et ad la main del orr saisie,\n  Tant les assote et les entice\n  Qe ly plus sage en est tout nyce,[598]\n  Par quoy le tort se justefie.\n    =Ore dirra un poy de l\u2019estat des Jugges solonc le temps d\u2019ore.=\n    Doun, priere, amour, doubta_n_ce,\n  Ce sont qui font la varia_n_ce\n  Des Jugges, dont sont corrumpu:\n  Om dist, et j\u2019en croy la parlance,\n  Q\u2019ore est justice en la balance\n  Car si je don_n_e plus q_ue_ tu,[599]\n  Le droit ne te valt un festu;\n  Car droit sanz do_u_n n\u2019est de vailla_n_ce\n  As Jugges, ainz serras de\u00e7u;\n  Qant il mes do_u_ns aront re\u00e7u,\n  Ton droit n\u2019ara vers moy puissa_n_ce.\n    Auci si j\u2019eie cause torte,\n  Maisq_ue_ des g_ra_ns seigno_ur_s apporte\n  Leur l_ett_res a prier pour moy,\n  Au fin que je de luy reporte\n  Loenge, qant au Court de Roy\n  Serrai venuz, enp_re_nt sur soy\n  Ma cause, et fait to_ur_ner la loy,\n  Siq\u2019au droiture ne desporte,\n  Mon tort ainz contre bon_n_e foy\n  Avance; et ensi je le voy,\n  Priere est de la loy plus forte.[600]\n    Amour les Jugges flecche auci,\n  Ou d\u2019alliance ou de lignage,\n  La loy se tourne ovesq_ue_ my,\n  [Sidenote: =f. 135=]\n  Siq_ue_ je n\u2019ay voisin le qui\n  M\u2019ose enpleder de mon oult_ra_ge,\n  Combien q_ue_ je l\u2019ay fait damage;\n  Et s\u2019il le fait, nul avantage\n  En poet avoir; car j\u2019ay celluy[601]\n  De qui je clayme cousinage,\n  Q\u2019est Jugge, dont en mon corage\n    Le Jugge auci sovent po_ur_ doubte\n  Justice a faire trop redoubte\n  Contre seigno_ur_ qui se mesp_re_nt;\n  Car qant uns de la pov_er_e route\n  Se pleignt q\u2019il ad sa teste route,\n  Ou q\u2019om ses biens luy tolt et p_re_nt,\n  Et quiert son droit en juggement\n  Vers le seigno_ur_, lors nullement\n  Au povre cry le Jugge escoulte:\n  Qe mal seigno_ur_ la pov_er_e gent\n  En tous paiis flaielle et boute.\n    Ly Jugges qui par covoitise\n  Des do_u_ns avoir pert sa f_ra_nchise\n  Au droit jugger, offent son dieu;\n  Car mesmes dieu, ly halt Justise,\n  As Jugges toute tiele prise\n  Par Mo\u00ffsen ad defendu:\n  Si dist q_ue_ do_u_n ensi res\u00e7u\n  Q\u2019il point n\u2019en voit la droite assise,\n  Et de sa langue en ad tollu[602]\n  Le voirdisant, dont est p_er_du\n  Le droit du povre en mainte guise.\n    Ly Jugges qui laist equit\u00e9\n  Pour priere ou pour amist\u00e9,\n  Po_ur_ parent ou po_ur_ seigneurage,\n  Trop erre encontre le decr\u00e9;\n  Car mesmes dieu l\u2019ad com_m_and\u00e9\n  La poverte ove le halt parage,\n  La gentillesce ove le servage,\n  Qant a justice en loyalt\u00e9\n  Trestous juger d\u2019ovel estage:\n  Tous les fist dieus a son ymage,\n  Et tous serront ovel jug\u00e9.\n    Saint Jaques dist q_ue_ vistement\n  L\u2019en doit o\u00efr, mais tardement\n  Parler: pour ce Senec auci\n  Le Jugge tient pour sapient\n  Qui tost ara la cause o\u00ef,\n  Mais ainz q\u2019il juge ou toy ou luy,\n  De bon loisir s\u2019avise ensi\n  Qu\u2019il tort ne face en jugement.\n  Enten pour ce le povre cry,\n  O Jugges, car cil est failly\n  Qui la justice au poeple vent.\n    Ly Juge auci qui pour paour\n  Vengance faire en jugement,\n  Il est de soy cause et motour\n  Qe ly malvois devient peiour;\n  Meistre Aristole ensi m\u2019aprent.\n  L\u2019apostre dist tout ensement\n  Qe po_ur_ t_ra_ngressio_u_n du gent\n  La loy fuist faite, et lors au jour\n  Ly Jugges ot toutdis p_re_sent\n  S\u2019espeie au coste p_re_stement,\n    Dieus qui voit toute chose ap_er_te\n  Dist: \u2018Way au Juge qui p_er_verte\n  Justice et porte les falsines,\n  U la malice gist coverte.\u2019\n  Du quoy vient la com_m_une perte,\n  Si fait soudaines les ruines\n  De les voisins et les voisines;\n  Il p_re_nt les owes et gelines\n  Et les capons de la poverte,\n  Plus q\u2019as vertus qui sont divines\n  Ly Jugges ad l\u2019oraille overte.\n    O Jugges, qui des tiels sold\u00e9es\n  Les beals manoirs edifietz,\n  Qui sont semblable au Paradis,\n  Di lors si vous p_ar_ ce quidetz\n  Q\u2019as tous jours y habiteretz:\n  Fols es si tiel soit ton avis.\n  Enten ce que je truis escris,\n  Dieus mesmes t\u2019ad pour ce maldis,\n  En tes maiso_u_ns com_m_e tes amys\n  Par covenant q\u2019apres toutdis\n  En son enfern herbergeretz.\n    O Jugges, qui tant nettement\n  Ton corps, ta maison et ta gent\n  Des toutes partz fais conroier,\n  O com_m_e tant bell vessellement\n  Et tant honeste garnement,\n  Qe tache n\u2019y doit apparer\n  Dehors, mais p_ar_dedeins le cuer\n  Ordure y est toutdis p_re_sent,\n  Du covoiter et fals juger\n  Scies tu quoy serra ton loer?\n  Dieus t\u2019en dist, Way! sanz fineme_n_t.\n    Cil Jugges folement s\u2019ensense\n  Qui se fait tendre en conscience\n  Des choses qui ne valont nient,\n  Du vray justice en la p_re_sence\n  De la com_m_une u qu\u2019il devient,\n  Mais qant le g_ra_nt busoign avient,\n  Et fals brocage a luy survient,\n  Lors de justice l\u2019evidence\n  Oublist, q_ue_ point ne luy sovient;\n  Et c\u2019est la cause dont tort vient,\n  Et fait mainte inconvenience.\n    Ce q\u2019Ysa\u00efe depar dieu\n  Des Jugges qu\u2019il p_ro_phetizoit\n  Q\u2019as dons se sont trestout tenu,\n  N\u2019est qui de ce s\u2019est abstenu;\n  Par quoy ly povres orendroit\n  Ne puet justice avoir ne droit.\n  Helas, q\u2019est ce q\u2019om dire doit?\n  Car qant no_us_ avons loy p_er_du,\n  Tout est failly, si q\u2019om ne voit\n  Queu p_ar_t aler, ainz l\u2019en forsvoit,\n    Par tout aillours, ce truis escrit,\n  Ad viele usage ou loy escrit,\n  Du quoy le poeple est govern\u00e9;\n  Mais mon paiis est trop maldit,\n  Ly quel ne d\u2019un ne d\u2019autre vit,\n  Ainz y governe volent\u00e9:\n  Ce q\u2019au jour d\u2019uy est adjug\u00e9[604]\n  Po_ur_ loy, demain ert forsjug\u00e9,\n  Ore est tout bien, ore est desdit;\n  Avoir sa cause termin\u00e9,\n  Trestout le fait est inparfit.\n    Ensi pour dire courtement\n  Le pledour ove le p_re_sident\n  Et l\u2019app_re_ntis et l\u2019attourn\u00e9\n  Le no_u_n portont inp_ro_prement\n  Du loy; car loy deins soy comp_re_nt\n  Verray justice et equit\u00e9,\n  Mais ils la loy ont destourn\u00e9\n  Dont ils pilont trestoute gent;\n  Si q\u2019om puet dire en verit\u00e9,\n  Ore ad p_er_du sa charit\u00e9\n  La loy p_ar_ force de l\u2019argent.\n    Om dist q_ue_ tout estat enpire,\n  Mais certes nuls est ore pire\n  Des tous les seculers estatz\n  Qe n\u2019est la loy, dont fais escrire;\n  Car qui voldroit au droit descrire\n  Dirroit mervailles en ce cas;\n  Car quiq_ue_ vent, ils font po_ur_chas,\n  Del autry mal leur bien respire;\n  Si dieus socour n\u2019y mette pas,\n  Om puet doubter q_ue_ leur compas\n  Destruiera tout cest enpire.\n    =Ore q\u2019il ad dit de ceaux qui se nomont gens de la loy, dirra\n    des Viscontes, Baillifs et Questours.=\n    D\u2019une autre gent, sicome l\u2019en voit,\n  La loy com_m_une se pourvoit,\n  Qui sont viscontes appell\u00e9.\n  La loy solonc justice et droit\n  Guarder sanz faire falset\u00e9,\n  Au p_ro_ufit de com_m_unalt\u00e9:\n  Mais om dist q\u2019il s\u2019est p_er_jur\u00e9,\n  Et qu\u2019il le pueple plus de\u00e7oit;\n  Car de nul droit s\u2019est appai\u00e9,\n  Ain\u00e7ois q\u2019il soit del orr pai\u00e9,\n  Ne chalt com_m_ent il le re\u00e7oit.\n    Ce sciet om q\u2019au com_m_encement\n  Et jure q\u2019il primer au Roy,\n  Au pueple et puis secondement,\n  Doit servir bien et loyalment,\n  Sicome ministre de la loy:\n  Mais ore om dist, et je le croy,\n  Q\u2019il tout en pieces ad la foy\n  Si route, qu\u2019il ascunement\n  Retient de ce ne grant ne poy;\n  Car il ne moet, s\u2019il n\u2019ait po_ur_ quoy,\n  [Sidenote: =f. 136=]\n    De ces viscontes u serra,\n  Qui dire salvement porra\n  Q\u2019il son acompte ad bien fo_ur_ni,\n  A l\u2019eschequer qant il vendra,\n  Et q\u2019il lors ne deceivera\n  Le Roy, ou q\u2019il le pueple auci\n  Ne pile au tort? Po_ur_ moy le dy,\n  Ne say un soul visconte, qui\n  Qant a ce point s\u2019escusera:\n  Maisqu\u2019il de lucre n\u2019ait failly,\n  Sa conscience ne faldra.\n    Et nepourqant om puet o\u00efr\n  Visconte dire q\u2019eschu\u00efr\n  Ne puet la perte en son office,\n  Ou autrement l\u2019estuet blemir\n  Sa conscience; et sanz faillir\n  Voir dist, mais il n\u2019est pas si nice,\n  Com_m_ent q_ue_ l\u2019alme se chevice,\n  Dont quiert sa perte ades fu\u00efr:\n  Car conscience ne justice\n  Ne cure, maisq\u2019il l\u2019avarice\n  De son office puet tenir.\n    Le brief q_ue_ le povre hom_m_e porte,\n  Qant il l\u2019argent ove ce n\u2019apporte\n  Pour le visconte desporter,\n  Trop longueme_n_t puet a la porte\n  Hucher, avant ce qu\u2019il reporte\n  Mais qui les do_u_ns voet apporter,\n  Pour ce redoit ove soi porter\n  L\u2019exploit, voir de sa cause torte:\n  Mais qui visconte conforter\n  Ne voet del orr, desconforter\n  Verra sa cause ensi com_m_e morte.\n    N\u2019as pas en vein ton argent mis,\n  Dont le visconte as fait amys,\n  Des fals questo_ur_s du deable apris,\n  Ly quel, qant scievont bien le pris,\n  Qe tu leur dorras large estreine,\n  Ja n\u2019aras cause si vileine,\n  Qe p_er_jurer du bouche pleine\n  N\u2019en vuillent les ewangelis\n  Qe ta querelle soit certeine;\n  Siq_ue_ tu dois avoir la leine,\n  Dont autre est sire des berbis.\n    O le conspir, o le brocage,\n  Dont l\u2019en requiert, prie et brocage,\n  A luy qui d\u2019autri l\u2019eritage\n  Demande avoir de son oultrage!\n  Car il les larges do_u_ns dorra,\n  Dont le visconte avoeglera,\n  Qui le panell ordeinera\n  Des fals juro_ur_s a l\u2019avantage\n  De luy q\u2019ad tort. O quoy serra,\n  Qant hom_m_e ensi pourchacera?\n  Dont n\u2019est celly qui n\u2019ad dam_m_age.\n  Cil q\u2019est au tort desherit\u00e9,\n  Mais c\u2019est en corps tantsoulement;\n  Et l\u2019autre encore est pis grev\u00e9,\n  Q\u2019ensi la terre ad pourchac\u00e9\n  De son malvois compassement;\n  Et le visconte nequedent\n  N\u2019est pas sanz culpe, ain\u00e7ois offent,\n  Ensi font l\u2019autre p_er_jur\u00e9,\n  Ferra sanz null deslayement,\n  Qant l\u2019alme leur serra pass\u00e9.\n    Mais le visconte en son bargain,\n  Au fin q\u2019il puet avoir le gaign,\n  De l\u2019une et l\u2019autre part voet p_re_ndre,\n  Car lors sciet bien q\u2019il est certain,\n  Mais l\u2019une part enmy la main\n  De\u00e7oit, ainz q\u2019om le puet ap_re_ndre:\n  Mais il se sciet si bien defendre\n  Qe nuls n\u2019en puet savoir au plain.\n  Ensi se pourchace a despendre,\n  Dont il serroit bien digne a pendre,\n  Si reso_u_n nous serroit p_ro_chain.\n    O com_m_e visconte ad grant vertu!\n  S\u2019il voet, l\u2019enqueste ert tost venu,\n  Et s\u2019il ne voet, ne vendra mye,\n  Dont meint hom_m_e ad est\u00e9 de\u00e7u:\n  Car qant visconte ad l\u2019orr res\u00e7u\n  Lors jeuera la jeup_ar_tie\n  De fraude, siq\u2019au departie\n  Le droit, ainz q\u2019om l\u2019ait apar\u00e7u,\n  Met en deslay par tricherie\n  De son office, ou il le plie,\n  Au fin q\u2019il serra tout p_er_du.\n    Ensi pour affermer mon conte\n  Sicome la vois com_m_une conte,\n  Lors porray dire et bien conter\n  Dont luy falt rendre dur acompte\n  Apres la mort a l\u2019eschequer\n  U pour plegger ne pour guager\n  Justice ne puet eschaper;\n  Ainz ce q_ue_ sa decerte amonte\n  Son auditour doit allouer,\n  C\u2019est qu\u2019il p_re_ndra po_ur_ son louer\n  Honour ou p_er_durable honte.\n    Des soubz baillifs y ad tout plein\n  Dont om se pleignt et je m\u2019en pleign,\n  Encore sont ils plus vilein;\n  Car ils pilont et paile et grein,\n  Si l\u2019argent ne leur vient ain\u00e7ois.\n  Vei la ministre de noz loys,\n  Qui ja nul jour serront courtois\n  Envers dieu n\u2019envers leur p_ro_chein!\n  En ce paiis sont plus q_ue_ trois[606]\n  Q\u2019ont deservi p_ar_ juste pois\n  L\u2019ono_ur_ des fourches plus haltein.\n  Sicome Crepaldz dist al herice,\n  \u2018Maldit soient tant seigneurant,\u2019\n  Qui duissont servir de justice\n  Et sont ministre d\u2019avarice,\n  Dont vont la povre gent pilant.\n  Cuer ont des mals ymaginant,\n  Mains ont plus q_ue_ le glu tenant,[606]\n  Pi\u00e9s ont po_ur_ courre a toute vice,\n  Qui duissent estre loy gardant,\n  Cils sont qui pl_us_ font de malice.\n    Semblables sont as enfernals,\n  U sont les peines eternals,\n  Car ils font toutdis la tempeste\n  D\u2019extorcions, des tortz, des mals;\n  Les hom_m_es et les animals\n  Chascuns en sente la moleste:[607]\n  Ne valt priere ne requeste\n  De ces baillifs, tant sont ribalds,\n  Ainz falt q_ue_ l\u2019en lo_ur_ don_n_e et preste,\n  Q\u2019ils ont toutdis malice preste:\n  Vei la du deable les vassals!\n    Ce sont cils qui vivont du proie,\n  Sicome l\u2019ost_our_ qui tolt et proie,\n  Ce sciet et l\u2019abbes et l\u2019abesse,\n  Par qui sovent faisont leur voie:\n  Mais si la feste est sanz monoie,\n  Ne dirront point q_ue_ c\u2019est largesse;\n  Que moigne chante, ainz la p_ro_messe\n  Des do_u_ns avoir, ce leur fait joye.\n  Ensi pilont de la simplesce,\n  Et escorchont par leur destresce\n  De l\u2019autry quir large courroie.\n    Trop est de luy q\u2019ensi visite\n  La visitacio_u_n maldite:\n  N\u2019est maison q\u2019il po_ur_ dieu respite;\n  Com_m_e plus la voit pov_er_e et despite,\n  Tant plus d\u2019assetz l\u2019opp_re_ssera,\n  Q\u2019ascune chose enportera;\n  La qu\u2019il l\u2019esterling ne porra\n  Avoir, il p_re_nt la soule myte:\n  Sicome goupil q\u2019aguaitera\n  Sa proie, quelle estranglera,\n  Si fait baillif u qu\u2019il habite.\n    L\u2019en dist, et ce n\u2019est fable mye,\n  Q\u2019om doit seigno_ur_ p_ar_ la maisnie\n  Je croy que si de sa partie\n  Visconte fuist d\u2019oneste vie,\n  Ly soubz baillif fuissent meillour.\n  Mais tiel corsaint, tiel offrendo_ur_,\n  Si l\u2019un soit mal, l\u2019autre est peio_ur_,\n  Et sur toute la compaignie\n  Pis font encore ly questour;\n  Car leur falsine et leur destour\n    Sur ce q_ue_ tu es despendant\n  Au p_er_jurer ils vont pendant\n  Le charge de leur conscience,\n  P_ar_ ce q\u2019ils l\u2019orr vont resceivant\n  Po_ur_ estre fals et desceivant:\n  Le do_u_n souffist a l\u2019evidence,\n  Car covoitise ove leur dispense\n  Po_ur_ ton argent, po_ur_ ta despense,\n  Q\u2019ils point ne mettont au deva_n_t\n  Mal font de soy la p_ro_vidence\n  Contre la mort que vient suiant.\n  [Sidenote: =f. 137=]\n    De ces jurours fals et atteintz\n  Encore y ad des capiteins,\n  Traiciers ont no_u_n, c\u2019est assavoir[608]\n  Q\u2019ils treront, mais no_u_npas des meins,\n  Ainz du malice dont sont pleins,\n  Le remenant a leur voloir;\n  Car s\u2019ils diont le blanc est noir,\n  Les autres dirront, \u2018C\u2019est tout voir,\u2019\n  Ou soit ce fals, ou soit ce voir,\n  Sicom_m_e Traicier vuillont avoir,\n  Ensi serra, ne plus ne meinz.\n    A les assisses et jur\u00e9es\n  Qui voet avoir les p_er_jurez\n  P_ar_ler covient a ces Traiciers;\n  Car a lour p_ar_t ont aroutez\n  Tous les fals juro_ur_s redoubtez,\n  Et se p_er_juront volentiers:\n  Ce sont du deable soldoiers,\n  P_ar_ queux le tort ad eshalcez\n  Sur tous les autres seculiers,\n  Qui sont du fraude coustum_m_ers\n  Po_ur_ faire abatre loyalt\u00e9s.\n    Tout ensi com_m_e ly chiens curro_ur_\n  Est affait\u00e9 du veneour\n  De courre au serf ou a goupil,\n  Les jofnes gens qui sont questo_ur_\n  Affaite et entre a son peril:\n  Qant nay dirra, dirront nenil,\n  Qant dist o\u00efl, si dirront il,\n  Du voir font fals, du fals verro_ur_,\n  Loyalt\u00e9 mettont en exil\n  Et felon_n_ie au reconcil:\n  Maldit soient tiel assissour!\n    Ly fals questo_ur_ dont vo_us_ endite\n  Qui sont sanz culpe d\u2019enditer,\n  Et les felo_u_ns mortieux acquite:\n  Quiconq_ue_ son t_ra_vail aquite\n  Trop sciet le tort bien aquiter;\n  Ou si le dette est un denier,\n  Jura q_ue_ c\u2019est un marc entier,\n  Et si marc soit, dist une myte:\n  Dire et desdire est son mestier,\n  Deux langes porte en un testier,\n    Loyalt\u00e9 serra desconfit,\n  Si tu les do_u_ns aras confit\n  A ces jurours, car leur corage\n  Ad a l\u2019argent tiel appetit,\n  Q\u2019ils se p_er_juront pour petit,\n  Ain\u00e7ois q\u2019ils lerront ton brocage.\n  Om voit de n_ost_re voisinage\n  Tiel qui se p_re_nt a cest usage,\n  Dont il et tout son hostell vit;\n  Qe po_ur_ compter du clier gaignage\n  Qe sa charue du p_ro_ufit.\n    Ly povres qui n\u2019ad pas d\u2019argent\n  Se puet doubter de tiele gent\n  Au fin q\u2019il n\u2019ara pas son droit;\n  Si puet ly riches ensement,\n  S\u2019il ne leur don_n_e largement,\n  Car l\u2019un et l\u2019autre en lo_ur_ endroit\n  Se passeront sanz nul exploit:\n  Et ad ou terre ou tenement\n  Des tieux jurours doubter se doit;\n  Car qui s\u2019en garde il est benoit\n  En ce mal temps q\u2019ore est p_re_sent.\n    Mais d\u2019autre p_ar_t il me sovient,\n  Ascuns y ad qui point ne vient\n  A les assisses, et fait mal\n  De ce q\u2019au voir jurer s\u2019abstient;\n  Car par ce l\u2019autry droit detient,\n  Qui sciet le droit original\n  Et pour le p_ro_ufit voisinal\n  Jurer ne voet ce q\u2019app_ar_tient:\n  Il est en p_ar_t sicome causal\n  De l\u2019autry perte especial,\n  Dont il respondre a dieu covient.\n    Mais ceste noble gent vaillant\n  Quident q\u2019ils serront trop failla_n_t\n  Par ce q\u2019ensi duissent jurer;\n  Cil q\u2019au jurer n\u2019est obeissant\n  Pour la justice supporter,\n  Ainz souffre l\u2019autre fals questier\n  Le droit abatre et p_er_jurer,\n  Du quoy son proesme est enpira_n_t,\n  Il est ensi come p_ar_\u00e7onier\n  Du mal, puisq\u2019il le pot hoster\n  Et souffre q\u2019il procede avant.\n    Prodhom_m_e ne doit eschu\u00efr\n  Le droit, dont il est mesmes sage;\n  Ain\u00e7ois se doit plustost offrir,\n  Q\u2019en son defalte laist perir\n  Le meindre de son voisinage;\n  Combien qu\u2019il soit de halt p_ar_age,\n  Son parent\u00e9 ne desparage\n  Du voir jurer a l\u2019enquerir,\n  Ainz fait tresnoble vassellage,\n  Qant droit remonte en son estage,\n    Ces clercs diont que le pecch\u00e9\n  Du tort dont hom_m_e ad enpesch\u00e9\n  Son p_ro_esme, ja n\u2019ert absolu\n  P_ar_devant dieu ne p_ar_don_n_\u00e9,\n  Ain\u00e7ois q\u2019arere soit don_n_\u00e9\n  Tout quanq_ue_ en ad est\u00e9 tollu.[609]\n  O fals questo_ur_, di q_ue_ fras tu,\n  Qui tant droit avetz abatu\n  Du false langue p_er_jur\u00e9e,\n  Je croy ce te serra vendu,\n  Que tu quidas avoir gaign\u00e9.\n    En voir disant nully desfame,\n  Po_ur_ ce vous dy tiele est la fame\n  Des pledours, dont ain\u00e7ois vo_us_ dis;\n  Jugge et visconte auci l\u2019en blame,\n  Et d\u2019autre p_ar_t ne sont sanz blame\n  Ne les questours ne les baillis;\n  Ce duissent estre les amys\n  Car covoitise les entame;\n  Dont font lo_ur_ plaintes et lour cris\n  La gent com_m_une du paiis,\n  Si font le seignour et la dame.\n    O quel dolour la loy no_us_ meine!\n  Car gens du loy prim_er_ la leine\n  Pilont, com_m_e vous ay dit devant,\n  Mais l\u2019autre gent est pl_us_ vileine,\n  Car le visconte ove la douszeine\n  Le peal, siq_ue_ du meintenant\n  Nuls est ses p_ro_pres biens tenant:\n  Et nepo_ur_qant, si je me pleigne,\n  Ne truis socour ne tant ne qant;\n  La loy, que nous serroit garant,\n  No_us_ est sur tout la pl_us_ greveine.\n    =Ore q\u2019il ad dit l\u2019estat de ceaux qui sont plaidours et Jugges\n    de la loy, dirra l\u2019estat des Marcha_n_s solonc le temps q\u2019ore\n    Dieus solonc la div_er_set\u00e9\n  Des t_er_res ad ses biens don_n_\u00e9,\n  A l\u2019une leine, a l\u2019autre soie,\n  Et ensi la com_m_odit\u00e9\n  Divide, mais u q_ue_ je soie,\n  Si je du reso_u_n ne forsvoie,\n  N\u2019est une terre que je voie\n  La quelle de sa p_ro_pret\u00e9\n  Des tous ensemble se rejoye;\n  Et c\u2019est pour reson_n_able voie\n  Qe dieus ensi l\u2019ad ordin\u00e9.\n    Si une terre avoir porroit\n  Trop orguillouse, et pour cela\n  Dieus establist, et au bon droit,\n  Qe l\u2019une terre en son endroit\n  Del autry bien busoignera:\n  Sur quoy marchant dieus ordina,\n  Qui ce q\u2019en l\u2019une ne serra\n  En l\u2019autre terre querre doit;\n  Pour ce qui bien se gardera,\n  Et loyalment marchandera,\n    La loy le voet et c\u2019est droiture,\n  Qe qui se met en aventure\n  De p_er_dre doit auci gaigner,\n  Qant sa fortune le p_ro_cure:\n  Pour ce vous dy, cil qui sa cure\n  Mettre voldra pour marchander,\n  Et son argent aventurer,\n  S\u2019il gaigne, en ce n\u2019est a blamer,\n  Maisq\u2019il le face par mesure\n  Qui son voisin quiert enginer\n  N\u2019ad pas sa conscience pure.\n    Tous scievont bien q\u2019om doit p_re_cher\n  As vices pour les amender,\n  Non po_ur_ gloser du flaterie\n  Les vertuous, car le blamer\n  Des mals as bons est le priser;\n  Et pour cela, si je voir die\n  As fols ce q\u2019est de leur folie,\n  [Sidenote: =f. 138=]\n  Par celle cause coroucer;\n  Car foy d\u2019encoste tricherie\n  Du plus notable apparantie[610]\n  Par son contraire est a louer.[611]\n    Les bons sont bons, les mals sont mals;\n  Dont si l\u2019en preche as desloials,\n  Po_ur_ ce ne doit il pas chaloir\n  As ceaux qui sont en soi loials;\n  Car chascuns solonc ses t_ra_vals\n  Ne sont pas un, pour dire voir,\n  Marchant qui pense a decevoir\n  Et l\u2019autre qui p_ar_ ses journals\n  En loialt\u00e9 se fait movoir;\n  Tout deux t_ra_vaillont po_ur_ l\u2019avoir,\n  Mais ils ne sont pas p_ar_igals.\n    Del un Marchant au jour p_re_sent\n  L\u2019en parle molt com_m_unement,\n  Il ad no_u_n Triche plein de guile,\n  Jusques au fin del occident,\n  N\u2019y ad cit\u00e9 ne bon_n_e vile\n  U Triche son avoir ne pile.\n  Triche en Bo_ur_deaux, Triche en Civile,\n  Triche en Paris achat et vent;\n  Triche ad ses niefs et sa famile,\n  Et du richesce plus nobile\n  Triche ad disz foitz pl_us_ q\u2019autre ge_n_t.\n    Triche a Florence et a Venise\n  Si ad a Brugges et a Gant;\n  A son agard auci s\u2019est mise\n  La noble Cit\u00e9 sur Tamise,\n  La quelle Brutus fuist fondant;\n  Mais Triche la vait confondant,\n  Les biens de ses voisins tondant,\n  Car il ne chalt p_ar_ quelle guise,\n  Ou soit derere ou soit devant,\n  Son p_ro_pre lucre vait querant\n    Ascune fois Triche est grosso_ur_,\n  Mais il ad trop la foy meno_ur_\n  Endroit de cell avoir du pois\n  Quel il engrosse, et au retour\n  Le vent p_ar_ pois du meindre tour\n  Q\u2019il n\u2019achata l\u2019avoir ain\u00e7ois,\n  Dont p_ar_ deceipte le surcrois\n  Retient, et l\u2019autre en ad descrois:[612]\n  Mais ce q_ue_ chalt, car son amo_ur_\n  De l\u2019esterling, q\u2019as toutes fois\n  Il quiert du bargaign le meillo_ur_.\n    Triche auci de sa tricherie\n  Soventesfois en mercerie\n  Deceipte fait div_er_sement,\n  Q\u2019il ad toutplein du queinterie,\n  Des buffles et de musardie,\n  Pour assoter la vaine gent,\n  Dont porra gaigner lo_ur_ argent:\n  Et fait leur bon_n_e compaignie\n  Du bouche, mais du penseme_n_t\n  Son lucre quiert soubtilement\n  Soubz l\u2019ombre de sa courtoisie.\n    Cil q\u2019est estrait de ceste mue\n  N\u2019ad mye la parole mue,\n  Ainz est crieys plus q\u2019esp_er_ver:\n  Qant voit la gent q\u2019est desconue,\n  Lors trait et tire, huche et hue,\n  Des litz, courchiefs, penne ostricer,\n  Cendals, satins, draps d\u2019outre mer:\n  Venetz, je vous dourray la vieue,\n  Car si vous vuilletz achater,\n  Ne vous estuet plus loigns aler;[613]\n  Vecy le meilleur de la rue!\u2019\n    Mais bien t\u2019avise d\u2019une chose,\n  Si voels entrer deinz la p_ar_close,\n  Qe d\u2019achater soietz bien sage;\n  Car Triche au point ne se desclose,\n  Te dourra craie pour fo_ur_mage.\n  Tu quideretz p_ar_ son language\n  Qe celle urtie q\u2019est salvage\n  Soit une p_re_ciouse rose,\n  Tant te ferra courtois visage;\n  Mais si voels estre sanz damage,\n  En son papir ne te repose.\n    Ascune fois Triche est draper,\n  Les gens qui quieront la vesture.\n  Le no_u_n de dieu te voet jurer,\n  Si tu le drap voes achater,\n  La march\u00e9 bon_n_e et la mesure\n  Te fra don_n_er; mais je t\u2019assure,\n  Ce serra tout en aventure,\n  S\u2019il porra ton argent happer:\n  Car combien q\u2019il te dist et jure,\n  Ja son mestier solonc droiture\n    Ce nous dist dieus, et je le croy,\n  Qe cil q\u2019est tenebrous en soy\n  Hiet et eschive la lumere:\n  Pour ce qant je le draper voy\n  Deinz sa maison, lors semble a moi\n  Q\u2019il n\u2019ad pas conscience cliere:\n  Car oscure ad la fenestrere\n  La q\u2019il doit faire sa marchiere,\n  Q\u2019au paine om voit le vert du bloy:\n  Oscur, car nuls de la primere\n  Parole sciet du pris la foy.\n    Au double pris p_ar_ serement\n  Le drap te met oscurement,\n  Dont il par tiele oscuret\u00e9\n  T\u2019engine plus soubtilement,\n  Et fait a croire voirement\n  Qu\u2019il t\u2019ad en ce fait ameist\u00e9,\n  Qant il t\u2019ara plus engin\u00e9:\n  Pour avoir ton aquointeme_n_t,\n  Siqu\u2019il de toy n\u2019ad riens gaign\u00e9;\n  Mais la mesure et la march\u00e9e\n  Dirront q\u2019il est tout autreme_n_t.\n    Si Triche est en son drap venda_n_t\n  As deux deceiptes entendant,\n  Il est enquore au double plus\n  En son office deceivant,\n  Qant il des leines est marcha_n_t:\n  Par les Cit\u00e9s il est res\u00e7us,\n  Par les paiis il est conuz,\n  Il vait les bargaigns pourp_er_na_n_t,\n  Il ad ses brocours retenuz,\n  Il fait tourner le sus en jus\n  Et le derere il met devant.\n    Triche ad sa cause trop mo_n_deine,\n  Car l\u2019autry prou toutdis desdeigne\n  Et quiert son p_ro_pre lucre ades:\n  Qant il l\u2019estaple de la leine\n  Governe, car de son encress\n  Lors trete et parle asses du p_re_s;\n  Quoiq_ue_ luy doit venir apres,\n  Il p_re_nt yci tant large estreine\n  Du malvois gaign, dont il jam_m_es,\n  Si dieus n\u2019en face a luy reless,\n  N\u2019avra sa conscience seine.\n    O leine, dame de noblesce,\n  Pour toy servir tout sont enclin;\n  De ta fortune et ta richesce\n  Les uns fais monter en haltesce,\n  Les uns fais ruer en declin;\n  L\u2019estaple, u q_ue_ tu es voisin,\n  N\u2019est pas sanz fraude et mal engin,\n  Dont om sa conscience blesce.\n  O leine, ensi com_m_e le cristin,\n  Einsi paien et Sarazin\n    O leine, l\u2019en ne doit pas tere\n  Que tu fais en estrange terre;\n  Car les marchantz des tous paiis\n  En temps du peas, en temps du guerre,\n  Par g_ra_nt amour te vienont querre;\n  Car qui q\u2019al autre est anemys,\n  Tu n\u2019es jam_m_es sanz bons amys,\n  Q\u2019en ton service se sont mys\n  Pour le p_ro_ufit de ton affere:\n  La terre dont tu es norris\n  Par toy puet g_ra_nde chose fere.\n    En tout le mond tu es men\u00e9\n  P_ar_ terre et mer, mais assen\u00e9\n  Tu es a la plus riche gent:[614]\n  En Engleterre tu es n\u00e9e,\n  Mais q_ue_ tu es mal govern\u00e9[615]\n  L\u2019en parle molt div_er_sement;\n  Car Triche, q\u2019ad toutplein d\u2019argent,\n  Et le meine a sa volent\u00e9\n  En terre estrange, u proprement\n  Son gaign po_ur_chace, et tielement\n  Nous autres sumes damag\u00e9.\n    O belle, o blanche, o bien delie,\n  L\u2019amour de toy tant point et lie,\n  Que ne se porront deslier\n  Les cuers qui font la marcha_n_die\n  De toy; ainz mainte tricherie\n  Com_m_ent te porront amasser:\n  Et puis te font la mer passer,\n  [Sidenote: =f. 139=]\n  Com_m_e celle q\u2019es de leur navie\n  La droite dame, et po_ur_ gaigner\n  Les gens te vienont bargainer\n  Par covoitise et par envie.\n    Eschange, usure et chevisance,\n  O laine, soubz ta gov_er_nance\n  Vont en ta noble Court servir;\n  Qui d\u2019Avarice l\u2019aquointance\n  Attrait, et po_ur_ le gaign tenir\n  Il fait les brocours retenir.\n  Mais quiq_ue_ s\u2019en voet abstenir\n  Du fraude, Triche ades l\u2019avance,\n  Siq\u2019en les laines maintenir\n  Je voi plusours descontenir\n  Du loyalt\u00e9 la viele usance.\n    Mais gaigne qui voldra gaigner,\n  En n_ost_re terre a mon avis\n  Des Lumbardz, qui sont est_ra_nger,\n  Q\u2019est ce q\u2019ils vuillont chalanger\n  A demourer en noz paiis\n  Tout auci francs, auci cheris,\n  Com_m_e s\u2019ils fuissent neez et norriz\n  Ovesq_ue_ no_us_; mais pour guiler\n  Moustro_n_t sembla_n_t come noz amis,\n  Et soubz cela lo_ur_ cuer ont mys\n    Ces Lombars no_us_ font mal bargain,\n  Lo_ur_ paile eschangont po_ur_ no grain,\n  Po_ur_ deux biens no_us_ font q_ua_tre mals,\n  Ils no_us_ apportont leur fustain,\n  Si no_us_ vuidont du false main\n  Nos riches nobles d\u2019orr roials\n  Et l\u2019esterlings des fins metals;\n  C\u2019est un des causes principals\n  Dont n_ost_re terre est trop baraign;\n  Ja dieus ne m\u2019aid, si tiels vassals\n  Nous serroient ensi p_ro_chain.\n    Mais ils scievont de leur p_ar_tie\n  Si bien juer la jeup_ar_tie[616]\n  Du brocage et p_ro_curement,\n  Q\u2019ils par deceipte et flaterie\n  Font enginer la seignourie\n  De n_ost_re terre a leur talent,\n  Dont sont privez pl_us_ q\u2019autre ge_n_t:\n  Q\u2019ils sont de no consail l\u2019espie,\n  Dont maint p_er_il no_us_ vient sove_n_t,\n  Et qui regarde au jour p_re_sent\n  Overte en verra la folie.[617]\n    Huy voy des tiels Lombars venir\n  Sicome gar\u00e7on du povre atir,\n  Qui ainz q_ue_ soit un an pass\u00e9\n  Par leur deceipte et leur conspir\n  Plus noblement se font vestir[618]\n  Et s\u2019ils eiont necessit\u00e9\n  Du seigneurie ou d\u2019ameist\u00e9,\n  Ils se scievont ensi chevir\n  Du fraude et de soubtilit\u00e9,\n  Qe leur querelle est ava_n_c\u00e9\n  Malgr\u00e9 le n_ost_re a leur plaisir.\n    N\u2019est pas reso_u_n ce q_ue_ je voi,\n  Ain\u00e7ois l\u2019en doit bien dire avoi\n  As tiels seignours qui p_ar_ brocage\n  Vuillont don_n_er credence ou foy\n  As tieles gens, qui no damage\n  Aguaitont pour lour avantage:\n  Mais c\u2019est g_ra_nt honte au seigno_ur_age,\n  Qui nous duissont garder la loy,\n  De noz marchantz mettre en servage,\n  Et enfranchir pour le pilage\n  Les gens est_ra_nges trestout coy.\n    Mais covoitise ad tout soubmis,\n  Et puet son fait au fin mener,\n  C\u2019est la coustum_m_e en mon paiis:\n  Mais qui p_re_nt garde a mon avis\n  Des toutes p_ar_tz porra mirer\n  Et du voisin et d\u2019estranger\n  Qe tricherie en marchander\n  Toutdis no_us_ vient deva_n_t le vis;\n  Et d\u2019autre p_ar_t pour reguarder\n  Les gens qui vivont de mestier,\n    =Ore dirra un petit com_m_ent Triche est associ\u00e9 et demoert\n    entre ceaux qui vivont du mestier et d\u2019artifice.=\n  Les gens qui vivont d\u2019artefice,\n  Si bien le font solonc justice,\n  Au bien com_m_un sont necessaire,\n  Et mesmes dieu lo_ur_ encherice,\n  Mais s\u2019ils trichent, c\u2019est une vice\n  Q\u2019au bien com_m_un est trop cont_ra_ire:\n  Et nepourqant plus q_ue_ notaire[619]\n  L\u2019en dist q_ue_ Triche en secretaire\n  Entre les autres tient office,\n  Des co_m_paignons plus q_ue_ vingt paire,[620]\n  Qui tous servont dame Avarice.\n    Triche est Orfev_er_e au plus sove_n_t,[621]\n  Mais lors ne tient il pas cove_n_t,\n  Qant il d\u2019alconomie allie\n  Le fin orr et le fin argent;\n  Si fait quider a l\u2019autre gent\n  Qe sa falsine soit verraie;\n  Dont le vessell, ainz q\u2019om l\u2019essaie,\n  De l\u2019esterling, et tielement\n  Del arge_n_t q\u2019il corrompt et plaie\n  Sa pompe et son orguil desplaie,\n  Et se contient trop richement.\n    Je ne say point d\u2019especial\n  Tout dire et nomer le metall\n  Que Triche ove l\u2019argent fait meller;\n  Mais bien sai q\u2019il fait trop de mal,\n  Q\u2019ensi l\u2019argent fin et loyal\n  Cil q\u2019au buillon voldra bailler\n  Vessell d\u2019argent pour monoier,\n  Lors puet il savoir au final\n  Qe triche ad est\u00e9 vesseller;\n  Car son vessell et le denier\n  Ne sont pas d\u2019une touche egal.\n    Si Triche t\u2019ait coupe ou ceint_ur_e\n  De ton argent p_ar_fait, al hure\n  Je loo q_ue_ prest soies a prendre;\n  S\u2019un autre vient en ta demure\n  Et T_ri_che en poet son gaign co_m_p_re_ndre,[622]\n  Il le fait com_m_e son p_ro_pre vendre;\n  Mais il t\u2019en fra depuis entendre\n  Q\u2019il l\u2019ot bien fait, mais avent_ur_e\n  Le fist quasser, dont falt atte_n_dre:\n  Ensi te dist parole tendre,\n  Et t\u2019en de\u00e7oit par coverture.\n    Si T_ri_che t\u2019ait de son ovreigne\n  Mis certain jo_ur_, molt ert g_ra_nt peine\n  Q\u2019il t\u2019ad p_ro_mis deinz la semeine:\n  Ainz mainte guile et mai_n_te treine\n  T\u2019en fra, et molt sovent p_ar_ cas\n  Au fin del tout tu failleras,\n  Ou autrement tu plederas,\n  Car si la loy ne luy constreigne,\n  Du loyalt\u00e9 ne tient il pas.\n  Ensi fait Triche son pourchas\n    Et des jeualx avient auci\n  Q\u2019ascune fois Triche est saisi;\n  Mais lors a les seigno_ur_s s\u2019en vait,[623]\n  Et fait le moustre et jure ensi,\n  Q\u2019ain\u00e7ois q\u2019il d\u2019eaux serra parti,\n  Les g_ra_ndes som_m_es il en trait[624]\n  De leur argent. Mais lors malfait,\n  Qant il la piere ad contrefait,\n  Que ne valt point un parasi,\n  Le vent; car qui q\u2019en soit desfait\n  Ne chalt, maisq\u2019il soit enrichi.\n    Je ne say dire tout pour quoy,\n  Que j\u2019ay o\u00ff sovent en coy\n  Les gens compleindre et murm_ur_er,\n  N\u2019en say la cause ne ne voi,\n  Mais q_ue_ l\u2019en dist avoy, avoi![625]\n  Qe sur tous autres le mestier\n  Des perriers est a blamer.\n  Voir ne le p_ro_pre corps du Roy,\n  Qui s\u2019en porront bien excuser;\n  Trestous les ad fait enginer\n  Ly perriers ove son desroy.\n    Om dist q_ue_ dieus en trois p_ar_ties\n  Ad grandes vertus dep_ar_ties;\n  Ce sont, sicom_m_e l\u2019en vait disant,\n  Paroles, herbes et perries;\n  P_ar_ ceaux fait hom_m_e les mestries\n  Mais ore est autre q_ue_ devant,\n  Les perriers sont pl_us_ plesant\n  Qe les saphirs ne les rubies;\n  Mais je ne say pas nepo_ur_qant\n  Si celle grace soit sourdant\n  Ou des vertus ou des soties.\n    Triche est auci de n_ost_re ville\n  Riche Espicier; mais il avile\n  Au plus sovent sa conscience,[626]\n  [Sidenote: =f. 140=]\n  Du double pois, dont se soubtile\n  A faire l\u2019inconvenience\n  De fraude, dont son fait com_m_e_n_ce;\n  Car n\u2019est espiece ne semence\n  Dont il son malvois gain ne pile:\n  De la balance point ne pense\n  Dont Micheux en la dieu p_re_sence\n  Luy poisera les faitz du guile.\n    Triche Espiecer du pecch\u00e9 gaigne,\n  Qant les colo_ur_s vent et bargaigne                             25610\n  Dont se blanchont les femelines,\n  Et la bealt\u00e9, q\u2019estoit foraine,\n  Du viele face q\u2019est baraigne\n  Fait revenir des medicines,\n  Siq\u2019elles pieront angelines:\n  Et d\u2019autre part de ses falsines\n  Il fait q_ue_ lecchour et putaine\n  A leur pecch\u00e9 sont pl_us_ enclinez,\n  Q\u2019il lo_ur_ fait boire les racines\n    Plus q_ue_ ne vient a ma reso_u_n\n  Triche Espiec_er_ deinz sa maiso_u_n\n  Les gens de\u00e7oit; mais qant av_er_a\n  Phisicien au compaigno_u_n,\n  De tant sanz nul compariso_u_n\n  Plus a centfoitz deceivera:\n  L\u2019un la receipte ordeinera\n  Et l\u2019autre la componera,\n  Mais la value d\u2019un boto_u_n\n  Einsi l\u2019espiecer soufflera\n  Sa guile en n_ost_re chapero_u_n.\n    Phisicien de son affaire\n  En les Cit\u00e9s u q\u2019il repaire\n  Toutdis se trait a l\u2019aquointa_n_ce\n  De l\u2019espiecer ipotecaire;\n  Et lors font tiele chose faire\n  Dont mainte vie ert en balance:\n  Car cil qui de leur ordinance\n  Le ciri_m_p et le lettuaire,\n  Trop puet languir en esp_er_ance\n  D\u2019amendeme_n_t, car tiele usance\n  Est a nature trop contraire.\n    Phisique et Triche l\u2019Espiecer\n  Bien se scievont entracorder;\n  Car l\u2019un ton ventre vuidera\n  Asses plus q_ue_ ne fuist mestier,\n  Et l\u2019autre savra bien vuider\n  Si l\u2019estomac te poisera,\n  L\u2019un dist qu\u2019il t\u2019en alleggera\n  Et toldra le sup_er_fluer,\n  Et si te sup_er_fluera\n  La bource, bien l\u2019espourgera\n  L\u2019ipotecaire en son mestier.\n    Meillour estomac ne querroie,\n  Si je phisique suieroie,\n  Que je n\u2019en scieusse bien honir,\n  Plus riche bource q_ue_ fuist moie,[627]\n  Q\u2019ipotecaire enpoverir\n  Ne scieust; car quiq_ue_ doit languir,\n  Voir ou tout p_er_dre ou tout morir,\n  Triche Espiecer ascune voie\n  N\u2019en chalt, maisq\u2019il puet avenir\n  Au fraude, que luy fait venir\n  A la richesce de monoie.\n    O qui savroit au point descrire\n  Fait la cedule au medicine,\n  Com_m_ent ove l\u2019espicier conspire,\n  Il duist bien p_ar_ reso_u_n despire\n  De l\u2019un et l\u2019autre la covine:\n  Car maintefois de leur falsine\n  Cil q\u2019est malade a la poitrine\n  Un tiel ciri_m_p luy font confire\n  Q\u2019auci luy fait doloir l\u2019eschine,\n  Po_ur_ plus gaigner en long t_er_mine\n    Pour plus p_ar_ler du tricherie,\n  En le mestier du pelterie\n  Triche est auci trop bien apris:\n  Le vein orguil de ceste vie\n  Que gist en la burgoiserie\n  Des fem_m_es que trop sont cheris,\n  Et de les autres du paiis,\n  De leur Ermyne et de leur gris,\n  Dont la fourrure ont acuillie,\n  Mais s\u2019ils portassent le berbis,\n  Triche eust sa proie trop faillie.\n    Sicom_m_e ma dame la Contesse,\n  Solonc q\u2019affiert a sa noblesse,\n  Se fait furrer de la pellure,\n  Ensi la vaine Escuieresse,\n  Voir et la sote p_re_steresse,\n  Portont d\u2019ermine la furrure:\n  C\u2019est une cause au p_re_sent hure[628]\n  Dont soloions avoir largesse;\n  Si l\u2019en n\u2019en p_re_igne bon_n_e cure,\n  Puet avenir par aventure,\n  Ainz q\u2019om le sache, g_ra_nt destresse.\n    Triche est de son mal gain trop l\u00e9e,\n  Qant il la pane en long et l\u00e9e\n  De la furrure fait tirer;\n  Dont qant le mantell ad furr\u00e9e,\n  Et soit des quatre jours us\u00e9e,\n  Est plus eschar q_ue_ le draper;\n  Mais ce q_ue_ chalt, quant le denier\n  Au Triche serra bien pai\u00e9:\n  Et molt sovent de son mestier\n  Viel po_ur_ novel no_us_ fait bailler;\n  Ce n\u2019est pas droit ne loyaut\u00e9.\n    Si plus de Triche o\u00efr voldras,\n  Triche en tailler auci des draps\n  Est trop soubtil et trop sachant;\n  Q\u2019il ou p_ar_ reule ou p_ar_ compas\n  Du drap q\u2019il te serra taillant\n  Ne p_re_nt le toll, et si faillant\n  Soit de son taille et nonvaillant\n  Soit le fa\u00e7o_u_n, tu paieras\n  Molt plus q_ue_ reso_u_n nepo_ur_qant:\n  Car Triche, quiq\u2019en soit p_er_dant,\n  Du malvois gain fait son po_ur_chas.\n    Ascune fois Triche est Seller,\n  D\u2019acoustumance doit sovent;\n  Ascune fois est Sabbatier,\n  De ce luy povre labourer\n  Se plaignt p_ar_ tout com_m_uneme_n_t:\n  Des tous mestiers q_ue_ l\u2019en aprent\n  Triche est apris et son gain p_re_nt,\n  Et d\u2019autre part en marchander\n  Il sciet le droit exp_er_iment,\n  Du quoy, a qui, qant et com_m_ent\n    Sicome la viele q\u2019est puteine\n  Ses jofnes files entre et meine\n  Au fait, je voi que Triche ensi\n  Ses app_re_ntis primer enseigne\n  L\u2019engin, les fraudes et la treine\n  De marchander et vendre auci.\n  Mais de la vente dont vo_us_ dy\n  Au double ou treble ert encheri\n  Plus q_ue_ ne valt; pour ce se peine[629]\n  Jurer, tanq\u2019il porra l\u2019autry\n  Guiler de sa parole veine.\n    Ensi ly jofnes apprentis,\n  Q\u2019est de son mestre Triche apris,\n  Les autres triche en son venda_n_t:\n  Ce q_ue_ luy couste ou cink ou sis\n  Il te mettra a dousze ou dis,\n  Si jure et dist q\u2019il meinz de tant\n  N\u2019el puet don_n_er, s\u2019il trop p_er_dant\n  Tanq\u2019il t\u2019av_er_a tant abaubis\n  Qe tu luy soies bien creant:\n  Ensi de\u00e7oit cil jofne enfant\n  Tout les plus viels de les paiis.[630]\n    Mais combien q_ue_ l\u2019app_re_ntis jure,\n  Ly mestres qui le mal conjure\n  Ove l\u2019apprentis prim_er_ement\n  Avra le pech\u00e9 p_ar_ droiture;\n  Car son estat est au dessure,\n  Dont c\u2019est au droit convenient\n  Q\u2019il ait les charges ensement\n  De ce dont il les faitz p_ro_cure:\n  Car l\u2019autre est son obedient,\n  Son app_re_ntis et son client,\n  Soubz sa doctrine et soubz sa cure.\n    Mais nepo_ur_qant l\u2019en puet ente_n_dre,\n  Si soul ly mestre volroit vendre\n  Et mesmes tricher son voisin,\n  Meinz mal serroit, car lors exte_n_dre\n  Tantsouleme_n_t duist et descendre                               25781\n  Sur soy le mal de son engin:\n  Mais qant le jofne marchandin\n  Falt estre a sa malice enclin,\n  Du guile et sa man_er_e aprendre,\n  Pis est; car ambedeux au fin\n  Pecchent, mais solonc le divin\n  L\u2019un plus q_ue_ l\u2019autre est a rep_re_ndre.\n    Q\u2019est ce q_ue_ je vous dirray plus,\n  Des tieus marchantz especial?\n  Q\u2019entr\u2019eulx ont loyalt\u00e9 refus,\n  [Sidenote: =f. 141=]\n  Si ont le triche retenuz:\n  De luy ont fait lo_ur_ governal,\n  Et de Soubtil le desloial\n  Ont fait lo_ur_ sergant com_m_unal,\n  Qui vent les choses a lo_ur_ us:\n  Ja Bon_n_e foy deinz leur hostall\n  Ne puet entrer apprentisal,\n    Mais sanz deceipte et sanz envie\n  El temps du viele ancesserie\n  Lors il fesoient bon_n_ement,\n  Chascuns endroit de sa p_ar_tie;\n  Loyal furont sanz tricherie\n  Leur vente et leur acatement.\n  Mais ore il est tout autrement,\n  Si cist dist voir, cil autre ment,\n  Poy sont du bon_n_e compaignie:\n  Trestout vait au declinement,\n  Le mestier et la marchandie.\n    Jadis qant les marcha_n_tz p_ar_loio_n_t\n  De vingt et Cent, lors habondoio_n_t\n  De richesce et de soufficance,\n  Lors de lo_ur_ p_ro_pres biens vivoiont,\n  Et loyalment se contenoiont\n  Sanz faire a nully decevance:\n  Mais ils font ore lo_ur_ p_ar_lance\n  Des tieus y ad q_ue_ s\u2019il paioiont\n  Leur debtes, lors sanz chevisance\n  Ils n\u2019ont quoy p_ro_pre a la monta_n_ce\n  D\u2019un florin, dont paier porroio_n_t.\n    En leur hostealx qui vient entrer\n  Leur sales verra tapicer\n  Et pour l\u2019ivern et pour l\u2019est\u00e9e,\n  Et leur chambres encourtiner,\n  Et sur leur tables veseller,\n  Mais en la fin qant sont al\u00e9\n  De ceste vie et aval\u00e9\n  Bass en la terre, lors crier\n  Om puet o\u00efr la nicet\u00e9\n  De leur orguil, q_ue_ povret\u00e9\n  Leur debtes covient excuser.\n    Si tu soies du Triche aqueinte,\n  Il te dirra parole queinte,\n  C\u2019est q_ue_ ton orr luy baillerez;\n  Du covoitise qu\u2019il ad peinte,\n  Et dirra q_ue_ tu gaignerez.\n  Mais je t\u2019en loo p_ar_ ameistez,\n  Q\u2019ensi p_ar_ consail t\u2019avisez\n  Dont n\u2019eietz cause de compleignte;\n  Car Cent au tiel bailler porretz,[633]\n  Qe trente jam_m_ais reverretz\n  Ne par amour ne p_ar_ constreinte.\n    L\u2019en voit ascuns de tiele enprise\n  Al oill passont tout lo_ur_ voisin;\n  Mais ce n\u2019est pas honeste guise,\n  Qant puis s\u2019en fuiont au f_ra_nchise[634]\n  De saint Piere ou de saint Martin,\n  Q\u2019attendre n\u2019osent en la fin\n  Deinz la Cit\u00e9, mais au chemin\n  Se mettont vers la sainte eglise.\n  Maldit soient tiel pelerin,\n  Q\u2019ensi vienont au lieu divin\n    Car tiel y ad qui tout du gr\u00e9\n  Ap_ro_mpte sanz necessit\u00e9,\n  Et puis s\u2019en vait ove tout fu\u00efr[635]\n  Au sainte eglise en salvet\u00e9.\n  Mais ore oietz la falset\u00e9,\n  Q\u2019il ne se voet de la partir,\n  Ainz quiert de l\u2019autry bien p_ar_tir,\n  Tanq\u2019il p_ar_do_u_n porra tenir\n  Du tierce p_ar_t ou la moyt\u00e9e;\n  A son hostell tout p_ar_ loisir,\n  Et dist q_ue_ tout est bien al\u00e9.\n    L\u2019en dist pov_er_te est chose dure,\n  Ce sciet qui la poverte endure,\n  En p_ar_t pov_er_te excuse errour;\n  Mais cil q\u2019est riche a demesure\n  Et fait enqore mesprisure\n  Ne puet excuser sa folour.\n  Mais com_m_e l\u2019en dist au p_re_sent jo_ur_,\n  Plus q_ue_ le pov_er_e en sa mesure;[636]\n  Car Triche n\u2019ad de dieu pao_ur_,\n  Et d\u2019autre p_ar_t ne porte amo_ur_\n  Envers nulle autre creature.\n    Roy Salomon ce no_us_ ensense,\n  Qui molt fuist plain de sapie_n_ce,\n  Et dist, \u2018Qui sa richesce adquiert\n  Sanz soy blemir en conscience\n  Molt fait honeste p_ro_vidence\u2019:\n  En ceste vie luy surquiert\n  Vengance, s\u2019au dieu ne requiert\n  P_ar_do_u_n et face penitence,\n  Ou autrement sa paine affiert\n  Ap_re_s la mort, qant dieus le fiert,\n  Et l\u2019alme en paie la despense.[637]\n    En l\u2019evangile truis escrit,\n  Dieus nous demande quel p_ro_fit\n  Hom_m_e ad po_ur_ tout le mond gainer,\n  C\u2019est un eschange mal confit\n  Po_ur_ chose que ne puet durer.\n  Mais Triche ain\u00e7ois en marcha_n_der\n  Quiert le p_ro_ufit de son denier,\n  Qe tout le bien q\u2019est infinit;\n  Quiq_ue_ luy doit desallouer,\n  Il p_re_nt du siecle son louer,\n  Mais au final ne s\u2019esjo\u00fft.\n    Ne sai po_ur_ quoy je p_re_cheroie\n  Ou autrement de la dolour;\n  Car bien scievo_n_t, qui multiploie\n  En ceste vie de monoie\n  Il ad au meinz du corps l\u2019ono_ur_:\n  Dont un me disoit l\u2019autre jour,\n  Cil qui puet tenir la doul\u00e7our\n  De ceste vie et la desvoie,\n  A son avis ferroit folour,\n  Q\u2019ap_re_s ce nuls sciet la verrour,\n    Ensi desputont, ensi diont,\n  Ensi com_m_unement reppliont\n  Ly marchant q\u2019ore sont p_re_sent;\n  Po_ur_ bien du siecle, a quel se pliont,\n  Le bien del alme tout oubliont,\n  Du quel ils sont trop indigent:\n  Et nepo_ur_qant qui les rep_re_nt,\n  Tout lour estat par argument\n  Du marchandie justefiont;\n  Mais de si faint excusement\n  Lo_ur_ almes point ne glorifiont.\n    Soubtilement sciet Triche usure\n  Covrir et faire la vesture,\n  Siq\u2019en apert ne soit conue;\n  Mais s\u2019il sa conscience assure,\n  Fols est, car dieus la voit dessure\n  Trestoute ov_er_te et toute nue;\n  Par quoy si Triche ne se mue\n  De loyaut\u00e9, verra celle hure,\n  Qant dieus les faitz de to_us_ argue,\n  Sa fraude serra desvestue,\n  Dont deble avra la forsfaiture.\n    Des marchans ore luy alqant\n  Le siecle blament nepourqant,\n  Et l\u2019un et l\u2019autre en sa p_ar_tie\n  Vait mainte cause enchesonant:\n  L\u2019un dist arere et l\u2019autre avant,\n  Q\u2019ils mesmes font en marcha_n_die;\n  Ainz chascun d\u2019eulx se justefie\n  Et blamont tout le remenant:\n  Dont m\u2019est avis que la folie\n  De jour en jour se multeplie\n  Sanz amender ne tant ne qant.\n    Ils sont marchans, ils sont mestiers,\n  Des queux no_us_ avons g_ra_ns mestiers,\n  S\u2019ils bien gardassent loyalt\u00e9;\n  Qui tant covoite les deniers\n  Qu\u2019il point n\u2019ad garde d\u2019equit\u00e9.\n  N\u2019est un mestier d\u2019ascun degr\u00e9\n  Dont Triche, si luy vient a gr\u00e9,\n  N\u2019ait vingt et quatre soldoiers,\n  Qui le bienfaire ont refus\u00e9,\n  Et ce no_us_ trouble en la Cit\u00e9\n  Les burgois et les officiers.\n    Meistre Aristole ce nous dist,\n  Nuls puet nombrer la variance:\n  Po_ur_ ce ne suy je pas parfit\n  Qe tous les mette en mon escrit\n  D\u2019especiale remembrance.\n  Mais chascune art en sa substa_n_ce,\n  De ce q_ue_ don_n_e sustienance\n  A luy qui de son mestier vit,\n  Est bon_n_e en bon_n_e gov_er_nance:\n  Si nuls la mette en male usance,\n    =Puisq\u2019il ad dit del erro_ur_ de ceaux qui trichent en\n    marchandie et en l\u2019estat des Artifices, dirra ore del erro_ur_\n    des Vitaillers.=\n  [Sidenote: =f. 142=]\n    L\u2019estat del hom_m_e ensi se taille,\n  Qe sur tout falt avoir vitaille,[639]\n  Dont l\u2019en porra boire et ma_n_ger:\n  Po_ur_ ce n\u2019est mie de mervaille,\n  Si je n\u2019oublie ne tressaille\n  A parler et a reconter\n  De ceaux qui sont dit vitailler;\n  Car Triche y est pour consailler,\n  Q\u2019au fraude chascuns s\u2019app_ar_aille:\n  N\u2019est pas sanz guile le celier\n  Q\u2019il tient dessoubz sa gov_er_naille.\n    Du Tav_er_ner fai mon appell,\n  Qant il le vin del an novell\n  Ove l\u2019autre viel del an devant,\n  Qui gist corrupt deinz son tonell\n  Et n\u2019est ne sein ne bon ne bell,\n  De sa falsine vait mellant,\n  Et ensi le vait tav_er_nant:\n  Mais qui luy fuist au droit renda_n_t,\n  As fourches ly serroit pendant,\n  Car il occit maint entendant\n  Au boire de si fals revell.\n    Trop est malvoise la mell\u00e9e,\n  Qant le vin est ensi mell\u00e9,\n  Dont cil qui boit ne puet faillir\n  De deux mals dont serra grev\u00e9:\n  L\u2019un est qant il avra pai\u00e9\n  Et l\u2019autre q_ue_ luy fra languir\n  Et g_ra_nde enfermet\u00e9 souffrir,\n  Et molt sovent l\u2019enfermet\u00e9\n  Le meine jusques a morir.\n  Qui voet tav_er_ne ensi tenir\n  N\u2019est pas exempt du falset\u00e9.\n    Qant Must vendra primereme_n_t,\n  Molt le vent Triche chierement,\n  Mais lors sa fraude renovelle:\n  Com_m_e cil qui fait trop queinteme_n_t,\n  Ferra du viele et de novelle\n  Et l\u2019un ove l\u2019autre Must appelle;\n  Sovent entrouble sa tonelle,\n  Si fait crier Must a la gent,\n  N\u2019en chalt a qui dolt la cervelle,\n  Maisqu\u2019il sa falset\u00e9 concelle,\n  Dont porra gaigner de l\u2019arge_n_t.\n    Dieus voit bien la falsine atteinte,\n  Met au vin blanc po_ur_ tav_er_nage;\n  Mais Triche est tant soubtil et quei_n_te\n  Q\u2019ensi les deux colours aqueinte\n  Deinz un vaissell p_ar_ mariage,\n  Qe qant du blanc voit le visage\n  Devenir jaune, Triche est sage,\n  Et du vermail tantost le peinte,\n  Sicom_m_e l\u2019en fait la viele ymage:\n  Ensi de\u00e7oit son voisinage\n    Et si le vin trop rouge soit,\n  Encore Triche nous de\u00e7oit,\n  Qant le vin blanc fait adjouster,\n  Et puis le nom_m_e a luy q\u2019en boit[640]\n  Colour de paile, dont l\u2019en doit\n  Du colour plus enamourer:\n  Et pour le terrage attemprer\n  Fait del Oseye entremeller,\n  Dont porra faire son exploit:\n  Com_m_e Mareschals qui doit curer\n  Ensi fait il de son endroit.\n    Triche est tout plein de deceva_n_ce,\n  Qant il p_ar_ si fait alliance\n  Tantz vins divers fait faire unir\n  D\u2019Espaigne, Guyene et de France,\n  Voir et du Ryn fait la muance,\n  Du quoy le gaign puet avenir:\n  Bien sciet del eaue fresche emplir\n  Sa pynte, et fait tiele attempra_n_ce\n  Dont cil q\u2019au boire en voet venir[641]\n  Boit l\u2019un ove l\u2019autre, et au p_ar_tir\n  Paier luy falt sanz aquitance.\n    A la taverne qant irray,\n  Si tast du vin demanderay,\n  Ly taverner au prim_er_ein\n  De son bon vin me don_n_e essay;\n  Mais si mes flaketz empliray,\n  Tantost me changera la mein;\n  Car tout serra d\u2019un autre grein\n  Le mal vin q_ue_ j\u2019enporteray.\n  Qui plus se fie en tiel p_ro_chein\n  Il doit bien savoir au darrein\n  Qe s\u2019ameist\u00e9 n\u2019est pas verray.\n    Si unqes Triche au point voldras\n  Conoistre, tu le conoistras\n  De son pyment, de sa clarr\u00e9e,\n  Dont il ferra sa bource crass,\n  Qant les dames de la Cit\u00e9,\n  Ainz q\u2019au moustier ou au march\u00e9e\n  Vers la taverne au matin\u00e9e\n  Vienont trotant le petit pass:\n  Mais lors est Triche bien pai\u00e9,\n  Car chascun vin ert essai\u00e9,\n  Maisqu\u2019il vinegre ne soit pas.\n    Et lors les ferra Triche entendre\n  Q\u2019ils av_er_ont, s\u2019ils vuillont attendre,\n  Po_ur_ faire les le plus despendre\n  Des vins lo_ur_ nom_m_e mainte gendre,\n  Candy, Ribole et Romanie,\n  P_ro_vence et le Montross escrie,\n  Si dist q\u2019il ad en sa baillie\n  Rivere et Muscadelle a vendre;\n  Mais il la tierce part n\u2019ad mie,\n  Ainz dist ce pour novellerie,\n    D\u2019un soul tonell voir dix man_er_es\n  Des vins lo_ur_ trait, en les chaieres\n  Qant enseant les puet tenir;\n  Et si leur dist, \u2018O mes treschieres,\n  Mes dames, faitez bon_n_es cheres,\n  Bevetz trestout a vo plaisir,\n  Car nous avons asses laisir.\u2019\n  Mais lors ad Triche son desir,\n  Qant il ad tieles chambereres,\n  Car riens luy chalt, qant enrichir\n  S\u2019en puet, maisq\u2019elles soie_n_t lieres.\n    Plus q_ue_ nul mestre de divin\n  Sciet Triche toute l\u2019art du vin\n  Et la deceipte et la quointise;\n  Il contrefait de son engin\n  Du vin fran\u00e7ois le vin du Rin,\n  Voir ce q_ue_ crust en tiele guise\n  Pres de la Rive de Tamise\n  Et dist Reneys au crusekin:\n  Si quointement son fait devise,\n  N\u2019est hom_m_e qui tant bien s\u2019avise\n  Qe Triche ne le triche au fin.\n    Si Triche soit el vin malvois,\n  Enquore a la com_m_une vois\n  En la cervoise il est peiour:\n  Ce di je point pour les F_ra_n\u00e7ois,\n  Ain\u00e7ois je di pour les Englois,\n  De la cervoise chascun jour:\n  Mais de la povre gent menour,\n  Qui p_ro_pre n\u2019ont ne pil ne crois,\n  Si ce ne soit de leur labour,\n  Tout cil diont a g_ra_nt clamour\n  Le Cervoiser n\u2019est pas curtois.\n    Ly Cervoiser nous ad embl\u00e9\n  L\u2019argent, qant il du malvois bl\u00e9\n  Fait la cervoise malement;\n  N\u2019est hom_m_e qui luy sache gr\u00e9,\n  Et dieus le hiet tout p_ro_prement:\n  Car auci chierement le vent\n  Com_m_e s\u2019il l\u2019eust fait tout bon_n_ement,\n  Car bien sciet q\u2019au necessit\u00e9\n  Le boire covient a la gent.\n  Ensi desrobe n_ost_re argent\n  Et fait de nous sa volent\u00e9.\n    Et s\u2019il avient par aventure\n  Le pris en ert si halt assis[642]\n  Et tant escharce ert la mesure,\n  Qe po_ur_ compt_er_ tout au droiture\n  La false mesure et le pris,\n  La cervoise ert p_res_ tant cheris\n  Sicom_m_e le vin: mais tant vo_us_ dis,\n  C\u2019est a g_ra_nt tort et demesure,\n  Car la buillie a mon avis\n  Ne puet valoir en nul devis\n    Voir est, qant Triche Cervoiser\n  Pour ton hostel te doit trover\n  Cervoise, lors au com_m_en\u00e7aille\n  Bon_n_e la fra pour acrocher\n  Qe tu luy soies coustum_m_er,\n  Mais puis, qant il en ad la taille,[643]\n  Lors as deux fois s\u2019il t\u2019app_ar_aille\n  Cervoise bon_n_e, au tierce il faille:\n  Mais ja pour tant amenuser\n  Tout soit ce q\u2019il sovent te baille\n  Pres tant du lie com_m_e du clier.\n  [Sidenote: =f. 143=]\n    =E=nsi com_m_e boire no_us_ covient,\n  Tout ensi de nature avient\n  Q\u2019il nous estuet manger auci;\n  Et com_m_e la fraude no_us_ survient\n  Du Cervoiser, ensi nous vient\n  De le fournier tout autrecy:\n  En les Cit\u00e9s je voy tout sy\n  Qe loyaut\u00e9 ne voit on nient\n  En ces fourniers, ainz est failly;\n  Le pois tesmoigne asses de luy,\n  Qe son errour trop p_re_s no_us_ tient.\n    Jam_m_es fo_ur_nier garder droit pois\n  Verras, si ce n\u2019est sur son pois,\n  Dont om luy treine vilement\n  Aval la rue ascune fois:\n  Mais om ly duist bien pendre ain\u00e7ois,\n  Car pain est le sustienement\n  Del hom_m_e, et qui le pain offent\n  Encontre les com_m_unes loys,\n  Il tolt les vies de la gent;\n  Dont fuist ce bien convenient\n  A pendre un tiel felo_u_n malvois.\n    Les pains om voit du mai_n_t degr\u00e9,\n  Dont solonc la div_er_set\u00e9\n  Triche ad diverse tricherie;\n  Forsq_ue_ de tant que la Cit\u00e9\n  Com_m_uneme_n_t s\u2019en plaignt et crie:\n  Mais sa falsine je desfie,\n  Qui le frume_n_t soubz sa baillie\n  Tient en muscet, et la march\u00e9e\n  P_ro_cure a faire plus cherie,\n  Siqu\u2019il porra de sa boisdie\n  Du pain monter la chieret\u00e9.\n    Dieus ordina de son divin\n  Pour l\u2019om_m_e, et puis au comp_er_nage\n  Les grosses chars, dont no voisin\n  Qui sont bouchier tout sont enclin\n  A tuer ce qui n\u2019est salvage\n  Des bestes, siq\u2019en leur estage\n  Les chars vendont au voisinage.\n  Mais ils ont Triche a lo_ur_ cousin,\n  Qui toutdis quiert a l\u2019avantage\n  Son prou et le com_m_un dam_m_age,\n    Quiconq_ue_ vendont du vitaille,\n  Ou soit en gross ou p_ar_ retaille,\n  Om dist que Triche ly bochiers\n  De son boef et de son ouaille\n  Au double plus q_ue_ ce ne vaille\n  Demande, tant est oultragiers;\n  P_ar_ quoy les povres com_m_uniers\n  Maldiont, q_ue_ tieux vitailliers\n  Ne scievont ce q\u2019est une maille,\n  Car autrement les chars mangiers\n  Ne serront pas a la pedaille.\n    Si l\u2019un soit maigre et l\u2019autre crass\n  Des boefs, bien sciet T_ri_che en ce cas\n  Du crass les maigres encrasser,\n  Et si les vent p_ar_ fals compas:\n  Car son engin ne lerra pas\n  Des festus qu\u2019il y fait ficher\n  Pour le su\u00ebt bien attacher;\n  Qant a manger servi serras,\n  Si n\u2019es plus sages au tailler,\n  Tieu fusterie y dois trouver\n  Dont ton coutell honir porras.\n    Du covoitise que luy tient\n  Triche au sovent ses chars detient,\n  Qant ne les puet a son voloir\n  Tout vendre, dont falsine avient;\n  Car tout cela corrupt devient,\n  Ainz q\u2019om s\u2019en puet ap_ar_cevoir:\n  Mais mainte fois de son espoir\n  Faldra, tanq_ue_ le chien survient;\n  Meilleur marchant n\u2019en puet avoir\n  A devourer tiel estovoir,\n  Car la caroigne a luy p_ar_tient.\n    Ensi com_m_e dieus nous ad don_n_\u00e9\n  Dessur les bestes poest\u00e9,\n  Siq_ue_ pour n_ost_re sustienance\n  Sur les oiseals p_ar_ tiel degr\u00e9\n  Nous ad grant\u00e9 sa bienvuillance;\n  P_ar_ quoy de com_m_une ordinance\n  Pour faire ent n_ost_re pourvoiance\n  Les pulletiers sont ordin\u00e9:\n  Mais Triche plain de decevance\n  Les ad trestous en gov_er_nance,\n  N\u2019est uns qui gart sa loyalt\u00e9.\n    Triche ad en son gov_er_nement\n  De leur phesant et leur p_er_dis,\n  Q\u2019en leur hostell trois jo_ur_s attent,\n  Ne say p_ar_ quell amendement,\n  Les font monter au treble pris:\n  Et d\u2019autre p_ar_t quiq_ue_ s\u2019est mis\n  Q\u2019il son pullail des tieux amys\n  Achat ou a creance prent,\n  S\u2019il n\u2019est plus sage en son avis,[644]\n  Del pris serra trop entrepris,\n    Tout fresch et novel ert clamez\n  Le volatill deinz les Cit\u00e9s,\n  Que Triche ad en sa garde a vendre:\n  Ce q_ue_ devant dix jours passez\n  Estoit del oisellour tuez,\n  Il dist q\u2019ier soir le fesoit p_re_ndre,\n  Ensi te jure et fait entendre;\n  Mais ain\u00e7ois q\u2019il te poet susp_re_ndre,\n  Dont il del argent soit paiez,\n  Si tiel vilain soit a rep_re_ndre,\n  Entre vous autres agardez.\n    Mais de si riches oisellines,\n  P_er_dis, phesans, ploviers et cines,\n  Dont T_r_iche ad son mal gain cuilli,\n  Ne me chalt gaire en mes quisines;\n  Car sanz delices salvagines\n  Je me tendray a bien servi:\n  Mais autrement ils m\u2019ont hony,\n  M\u2019ont tant cheri de lo_ur_ falsines,\n  Qe meintenant il est ensi,\n  Les oes sont pres tant escheri\n  Com_m_e jadis furent les gelines.\n    D\u2019une autre gent om fait p_ar_ler,\n  Qui sont auci com_m_e vitailler,\n  Car ils vendont com_m_unement\n  Tout quanq_ue_ l\u2019en porra trover\n  Du boire ensi com_m_e du manger,\n  Ce sont qui du vitaillement\n  Plus servont a la povre gent\n  Et portont no_u_n du regratier:\n  Mais Triche est chief de lo_ur_ covent,\n  Ce voit om bien au plus sovent[645]\n  Qant du ferlyn font le denier.\n    Trop est le regratour vilein,\n  Qant achatant en son bargein\n  Demande large sa mesure,\n  La tierce en falt de son certein,[646]\n  Tant falsement le remesure;\n  Ja par balance de droiture\n  Ne poise, ne jam_m_ais nulle hure\n  Te fra mesure a juste mein:\n  Poy valt la chose en sa nature,\n  Si regratier la tient en cure,\n  Dont ne voet gaigner au darrein.\n    Mais po_ur_ voirdire en cest endroit\n  Le mestier de Regraterie:\n  Mais si la fem_m_e au faire soit,\n  Molt plus engine et plus de\u00e7oit\n  Qe l\u2019om_m_e de sa chincherie;\n  Car endroit soy ne lerra mie\n  Le p_ro_ufit d\u2019une soule mie,\n  Q\u2019a son voisin ne tient estroit:\n  Tout perd son temps cil qui la prie,\n  Car riens ne fait par courtoisie,\n    =O=re au final po_ur_ brief parler,\n  Tout cil qui vivont de denier\n  En achatant et en vendant,\n  Nes un des tous vuill excepter,\n  Ne gent marchant ne vitailler\n  Ne regratier, qui tout avant\n  Au Triche ne soit entendant;\n  Qui sciet guiler s\u2019en vait guila_n_t\n  Chascun vers autre en son mestier,\n  Voit au droit oill considerant,\n  Il se porra trop mervailler.\n    Triche est com_m_un en n_ost_re ville,\n  Qui les burgois p_re_s tous avile\n  Et fait errer les potestatz\n  Encontre toute loy civile;\n  Dont la fortune no_us_ revile\n  Et tolt l\u2019onour des tous estatz,\n  Les haltz ensi com_m_e tu verras\n  Chascun sustient sa p_ro_pre guile:\n  Dont je me doubte au tiel compas,\n  Si dieus ne le redresce pas,\n  N\u2019est autre qui le reconcile.\n  [Sidenote: =f. 144=]\n    De Lucifer l\u2019oppinio_u_n\n  Qu\u2019il tint mist a p_er_dicio_u_n\n  Maintz autrez, qui de son erro_ur_\n  Tenoiont la conclusio_u_n;\n  Ensi c\u2019est une abusio_u_n,\n  De ce qu\u2019il est sup_er_iour\n  Des autres, quiert solein hono_ur_,\n  Dont il fait la divisio_u_n\n  De la Cit\u00e9: car la destour\n  Fist Rome, qant elle ert maio_ur_,\n  Venir a sa confusio_u_n.\n    En la Cit\u00e9, u les foreins\n  Serront plus f_ra_nc q_ue_ cils dedeins,[647]\n  C\u2019est as tous prejudicial;\n  Qui quiert ce mal a ses p_ro_cheins,\n  Il erre en son judicial:\n  Mais qant vient q_ue_ le gov_er_nal\n  Est capitous et desloial\n  Et se delite es faitz vileins,\n  Il porra faire trop de mal;\n  Mais tout le pis doit au final\n  Sur soy revertir pl_us_ ne meinz.\n    Le corps ove l\u2019autre me_m_bre auci\n  Le p_ro_vost ove celle autre gent\n  Font la Cit\u00e9; pour ce vous dy,\n  Que sicom_m_e l\u2019om_m_e endroit de luy\n  Sa main, que maladie p_re_nt,\n  Dont tout le corps soudeineme_n_t\n  Porroit morir, molt asp_re_ment\n  Detrenche, ainz q\u2019il en soit peri,[648]\n  L\u2019en duist trencher tout enseme_n_t\n  Le mal burgois molt fiereme_n_t,\n    Dieus dist: \u2018Si l\u2019om_m_e ait main ou pi\u00e9\n  Ou oill dont il soit esclandr\u00e9,\n  Tantost le doit hoster en voie,\n  Ainz q\u2019il soit pris en son pecch\u00e9;\n  Car qui du vice est enpesch\u00e9\n  Ne puet du ciel entrer la joye.\u2019\n  Ensi vous di par tiele voie,\n  Qant Citezein le droit desvoie\n  Et s\u2019est au tort confeder\u00e9,\n  Mieulx valt q_ue_ l\u2019en le pende ou noie,\n  Dont soit divise la Cit\u00e9.\n    Mais c\u2019est le peiour que je voi,\n  Poy sont p_ro_dhom_m_e endroit de soi,\n  Ain\u00e7ois malice et guilerie\n  Vont surmontant la bon_n_e foy,\n  Et le p_ro_dhom_m_e se tient coy;\n  Siq_ue_ n\u2019est uns de sa p_ar_tie\n  Qui n_ost_re Cit\u00e9 justefie,\n  Parmy la ville a g_ra_nt desroy:\n  Si la fortune nous desfie,\n  C\u2019est a bon droit, car p_ar_ envie\n  Nous avons p_er_du toute loy.\n    =M=ais si tout cils dont vo_us_ ai dit\n  Cy p_ar_devant fuissent au plit\n  Q\u2019ils tout gardessent loyalt\u00e9,\n  La tricherie enquore vit;\n  Car le com_m_un du gent petit,\n  La sustienont en leur degr\u00e9,\n  Qe ja nul jo_ur_ de leur bon gr\u00e9\n  Au reso_u_n ne serront soubgit:\n  Poy font labour, mais grant sold\u00e9e,\n  Trois tant pl_us_ q\u2019ils n\u2019ont labour\u00e9,\n  Vuillont avoir sanz leur merit.\n    Trop vait le mond du mal en pis,\n  Qant cil qui garde les berbis\n  Ou ly boviers en son endroit\n  Pour son labo_ur_ plus q_ue_ jadys\n  Le mestre baillif ne soloit:\n  Et d\u2019autre p_ar_t p_ar_ tout l\u2019en voit,\n  Quiconq_ue_ labour q_ue_ ce soit,\n  Ly labourier sont de tieu pris,\n  Qe qui sa chose faire en doit,[649]\n  La q\u2019om jadys deux souldz mettoit,\n  Ore il falt mettre cink ou sis.\n    Les labourers d\u2019antiquit\u00e9\n  A manger le pain du frument,\n  Ain\u00e7ois du feve et d\u2019autre bl\u00e9\n  Leur pain estoit, et abevr\u00e9\n  De l\u2019eaue furont ensement,\n  Et lors fuist leur festoiement\n  Formage et lait, mais rerement\n  Si d\u2019autre furent festoi\u00e9;\n  Du gris furont lo_ur_ vestement:\n  Lors fuist le monde au tiele gent\n    Mais la coustum_m_e et le viel us\n  Ore est tourn\u00e9 de sus en jus,\n  Ce sciet il bien q\u2019en ad affaire,\n  Et c\u2019est la riens que grieve plus.\n  Car labourer nes un je truis\n  Es march\u00e9s u q_ue_ je repaire,\n  Que tous ne soient au contraire,\n  Dont meulx valsist deux s_eignour_s plaire\n  Q\u2019un soul vilain q\u2019est mal estruis,\n  Loyal, curtois ne debon_n_aire,\n  Si force ne les ait vencuz.\n    Ly labourer qui sont truant\n  Voiont le siecle busoignant\n  De leur service et leur labour,\n  Et q_ue_ poy sont le remenant,\n  Pour ce s\u2019en vont en orguillant;\n  Ne font sicome leur ancessour,\n  Car j\u2019ay bien mesmes veu le jour,\n  Qui font danger du meintena_n_t.\n  Mais certes c\u2019est un grant erro_ur_\n  Veoir l\u2019estat sup_er_iour\n  El danger d\u2019un vilein estant.\n    Me semble q_ue_ la litargie\n  Ad endormi la seignourie,\n  Si qu\u2019ils de la com_m_une gent\n  Ne p_er_nont garde a la folie,\n  Ainz souffront croistre celle urtie\n  Cil qui pourvoit le temps p_re_sent\n  Se puet doubter p_ro_cheinement,\n  Si dieus n\u2019en face son a\u00efe,\n  Qe celle urtie inpacient\n  Nous poindra trop soudaineme_n_t,\n  Avant ce q\u2019om la justefie.\n    Trois choses sont d\u2019une covyne,\n  Qui sanz mercy font la ravine\n  En cas q\u2019ils soient au dessus:\n  L\u2019autre est du flam_m_e la ravine,\n  Et la tierce est des gens menuz\n  La multitude q\u2019est com_m_uz:\n  Car ja ne serront arrestuz\n  Par reso_u_n ne par discipline;\n  Et pour cela sanz dire plus,\n  Ainz q_ue_ le siecle en soit confus,[650]\n  Bon est a mettre medicine.\n    He, Siecle, au quoy desto_ur_nes tu?\n  Q\u2019au labour se deussent tenir,\n  Demandont estre meulx repeu\n  Qe cil qui les ad retenu;\n  Et d\u2019autre p_ar_t se font vestir\n  Du fin colour et bell atir,\n  Qui sanz orguil et sanz conspir\n  Jadis furont du sac vestu.\n  He, Siecle, ne t\u2019en quier mentir,\n  Si tu ces mals fais avenir,\n    He, Siecle, je ne say quoy dire,\n  Mais tous l\u2019estatz que je remire\n  Du primer jusqes au darrein\n  En son degr\u00e9 chascuns enpire,\n  Ensi le povre come le sire,\n  Trestous du vanit\u00e9 sont plein;\n  La povre gent voi plus haltein\n  Qe celly q\u2019est leur sov_er_ein,\n  Chascuns a son trav_er_s se tire;\n  Et plus ribald q_ue_ n\u2019est vilein,\n  Et po_ur_ mal faire et po_ur_ mal dire.\n    Ce que jadis fuist courtoisie\n  Ore est tenu pour vilainie,\n  Et ce q\u2019om loyalt\u00e9 tenoit\n  Om le dist ore tricherie;\n  Du Charit\u00e9 l\u2019en fait Envie,\n  Honte est p_er_du q_ue_ nuls la voit,\n  Le tort ad surmont\u00e9 le droit,\n  Et bon amour en leccherie,\n  Qe nul p_ro_dhom_m_e en son endroit\n  Ne sciet p_ar_ quelle voie il doit\n  Aler pour mener bon_n_e vie.\n    Trop est le siecle destourn\u00e9,\n  Que flaterie est allev\u00e9,\n  Et le voirdire est abatu;\n  Et d\u2019autre p_ar_t bon_n_e ameist\u00e9\n  Loign du paiis s\u2019en est al\u00e9,\n  Un feint amy voi retenu,\n  Qui quiert toutdis son p_ro_pre preu\n  Et falt a la necessit\u00e9:\n  Par tout le siecle j\u2019ay coru,\n  Mais mon chemyn ay tout p_er_du,\n  Pour sercher ap_re_s loyalt\u00e9.\n  [Sidenote: =f. 145=]\n    Mais plus enqore se debat\n  Le siecle qui tous biens rebat:\n  Sicome l\u2019en dist au p_re_sent jo_ur_,\n  Ne le seigneur ne le p_re_lat,\n  Ne la com_m_une, ainz del errour\n  Chascun sur autre fait clamo_ur_:\n  Le com_m_un blame le seignour,\n  Et le burgois son potestat,\n  Et cils qui sont sup_er_iour\n  Le mettont sur la gent meno_ur_,\n  Et ensi tout le mond combat.\n    Helas, q\u2019om voit au jo_ur_ p_re_sent\n  D\u2019Ose\u00eb, qui p_ro_phetiza\n  Qe sur la terre entre la gent\n  N\u2019ert sapience aucunement\n  Que plest a dieu; et pour cela\n  Dieus dist q\u2019il se coroucera,\n  Dont sur les gens se vengera\n  Et sur les bestes ensement,\n  Voir et l\u2019oisel le compara\n  Ove tout que deinz la mer serra,\n    Par tout la terre est ore opp_re_sse,\n  Et en pov_er_te et en destresse,\n  Ce di pour le memorial\n  De mon paiis, u la noblesse\n  Jadis estoit et la richesse,\n  Q\u2019alors avoit nul p_ar_igal:\n  Ne say si par especial\n  Les laies gens en sont causal,[652]\n  Ou cils qui chantont n_ost_re messe,\n  \u2018Le siecle est mal, le siecle est mal!\u2019\n  N\u2019est qui son p_ro_pre erro_ur_ confesse.\n    Les uns diont, \u2018Le siecle enpire,\u2019\n  Les uns, \u2018Le siecle est a despire.\u2019\n  Chascuns le blame en son endroit,\n  Chascuns le siecle vient maldire,\n  Mais je ne sai ce q\u2019est a dire,\n  Qe l\u2019en le siecle blamer doit;\n  Et po_ur_ cela, si bon vous soit,\n  Po_ur_ quoy le siecle est ore pire\n  Qe jadis estre ne soloit:\n  Car chascun de sa p_ar_t le voit,\n  N\u2019est qui les mals poet desconfire.\n    =Puisq\u2019il ad dit del erro_ur_ de tous les estatz et com_m_ent\n    chascuns blame le siecle et excuse soy mesmes, il demandera ore\n    le siecle de quelle p_ar_tie est ce dont le mal nous vient.=\n    He, Siecle, responetz a moy,\n  De ce q_ue_ je demander doy\n  La v_er_it\u00e9 tout plain me dy:\n  Quelle est la cause et le po_ur_ qoy\n  Dont l\u2019en p_ar_olt si mal de toy?\n  Chascuns s\u2019en pleignt endroit de ly:\n  Bien sai q_ue_ dieus t\u2019ad estably\n  Des maintez p_ar_tz, mais je ne voy\n  La cause dont l\u2019en dist ensi,\n  Et pour cela, je t\u2019en suppli,\n  Respo_u_ne, et si m\u2019apren un poy.\n    Voirs est q\u2019au ton com_m_enceme_n_t\n  Te fist dieus bien et noblement,\n  Des quatre choses t\u2019ordina\n  Du terre y mist ton fondeme_n_t,\n  Et d\u2019eaue puis t\u2019environ_n_a,\n  Del air auci t\u2019abandon_n_a,\n  Et pour toy faire il adjousta\n  Le feu, q\u2019est le quart element,\n  Et puis lumere a toy don_n_a,\n  Et au darrein sur tout cela\n  Il t\u2019ad covert du firmament.\n    He, Siecle, ditez m\u2019en le voir,\n  Dont est ce q_ue_ le mal nous vient.\n  Mais certes a le mien espoir\n  Pour rien q\u2019en puiss ap_ar_cevoir\n  Blamer la terre ne covient;\n  Ainz g_ra_nt p_ro_ufit no_us_ en avient.[653]\n  Car des grans biens q\u2019en soi contie_n_t\n  No_us_ veste et paist matin et soir;\n  Le fruit et flour a luy p_ar_tient,\n  Oisel et beste en soy maintient\n    Mais puis de l\u2019eaue quoy dirray?\n  L\u2019excuserai ou blameray\n  Des mals qui no_us_ avons res\u00e7uz?\n  Par reso_u_n je l\u2019excuseray;\n  Car p_ar_my l\u2019eaue piscon ay,\n  Et p_ar_my l\u2019eaue le surplus\n  Du marchandie est avenuz,\n  Et p_ar_my l\u2019eaue de dessus\n  Nous croist la flo_ur_ et l\u2019erbe en Maii:\n  Du blame, ain\u00e7ois des g_ra_ns v_er_tus,\n  Dont au bon droit la priseray.\n    Et pour plus dire a la matiere\n  De la fontaine et la rivere,\n  Dont no_us_ ensemble ove l\u2019autre beste\n  Bevons, lavons ove l\u00e9e chere,\n  Com_m_e celle q\u2019est a no_us_ treschere,\n  N\u2019est Rois qui porra faire feste,\n  Si dieus celle eaue ne luy p_re_ste;\n  En ce q\u2019elle est no baptizere:\n  Dont m\u2019est avis q_ue_ la moleste\n  Ne vient de l\u2019eaue, ainz elle est ceste\n  Q\u2019a nous est la seconde mere.\n    Mais quoy del air, est ce causal,\n  P_ar_ qui no_us_ vient atant de mal?\n  Certainement je dy nenil.\n  L\u2019air est de soy si natural,\n  Qe toute vie en general\n  Et d\u2019autre p_ar_t l\u2019air est soubtil,\n  Ce scievont tout le volatil,\n  Volant amont et puis aval;\n  L\u2019air est as tous bon et gentil,\n  Dont nuls puet dire q_ue_ c\u2019est il\n  Q\u2019au siecle est p_re_judicial.\n    Et plus avant si je vous die\n  Del fieu, quel est de sa partie\n  Du siecle le quart element,\n  Q\u2019il est coupable du folie;\n  Ainz g_ra_nt confort no_us_ fait sovent,\n  Car fieu de sa nature esp_re_nt,\n  Si nous allume clierement,\n  Et d\u2019autre p_ar_t nous fait a\u00efe,\n  Noz corps eschalfe bon_n_ement,\n  Si quist et roste no pulment,\n  Dont sustienons la n_ost_re vie.\n    Bon est le fieu de sa nature,\n  Dont no_us_ la porrons attemprer,\n  Et puis forger a no mesure,\n  Siq_ue_ pour conter la droiture\n  Le fieu devons p_ar_ droit loer:\n  Et ensi pour determiner,\n  Le siecle je ne say blamer\n  Es choses que j\u2019ay dit dessure;\n  Mais pl_us_ avant m\u2019estuet sercher,\n  Pour la malice seculier\n    He, Siecle, enquore te demande,\n  Si me respo_u_n a mon demande,\n  Dont vient le mal q_ue_ tant t\u2019enpire?\n  Le solaill qui p_ar_ tout s\u2019espande\n  Ne croy je point q_ue_ dieus com_m_ande\n  Q\u2019il face mal deinz ton empire;\n  Ainz fait g_ra_nt bien, qui bien remire,\n  Car chascun bien de luy respire,\n  Le pr\u00e9, le champ, le bois, la lande,\n  Chascuns vers le solaill se tire\n  Po_ur_ le confort quel il no_us_ mande.\n    Mais quoy, la lune est ce grevable?\n  Certes nenil, ainz p_ro_ufitable,\n  Q\u2019elle est la mere de moisture,\n  Si fait la pluvie saison_n_able,\n  Dont arbre et herbe et terre arrable\n  P_er_nont racine et puis verdure:\n  La lune auci de sa nature\n  Po_ur_ faire ce q\u2019est busoignable.\n  Com_m_ent q\u2019il soit de mesprisure,\n  La lune endroit de sa mesure\n  A mon avis est excusable.\n    Q\u2019est ce q_ue_ plus demanderoie?\n  Sont ce l\u2019estoilles que je voie,\n  Dont n_ost_re siecle se destourne?\n  Nay certes, je responderoie.\n  Dieus, qui l\u2019estoilles multiploie,\n  La nief de nuyt q\u2019est triste et morne,\n  De ce q_ue_ la tempeste tourne\n  Par halte mer et la desvoie,\n  Par les estoilles s\u2019en retto_ur_ne\n  Et au sauf port son co_ur_s atto_ur_ne,\n  Tanq\u2019il ad pris la droite voie.\n    Quoy de Sat_ur_ne et de Com_m_ete?\n  Sont il qui font n_ost_re inquiete,\n  Sicom_m_e les clercs vont disputa_n_t,\n  Qe l\u2019un et l\u2019autre est trop replete\n  De la malice? Et nepourqant\n  [Sidenote: =f. 146=]\n  Un soul p_ro_dhom_m_e a dieu priant\n  Porra quasser du meintenant\n  Trestout le pis de leur diete:\n  Dont m\u2019est avis a mon semblant,\n  Depuisq_ue_ l\u2019om_m_e est si puissant,\n  Nous n\u2019avons garde du planete.\n    Albumazar dist tielement,\n  Qe si ne fuist la claret\u00e9\n  De les estoilles p_ro_prement,\n  L\u2019air p_ar_dessoubz entre la gent\n  S\u2019espesseroit p_ar_ tiel degr\u00e9,\n  Qe toute creature n\u00e9e\n  En duist morir d\u2019enfermet\u00e9:[654]\n  Siq\u2019il appiert tout clierement,\n  De dieu, q\u2019ad tous les biens cre\u00e9,\n  Sont les estoilles ordin\u00e9\n    Les arbres qui sont halt ramu\n  Et semblont d\u2019avoir grant vertu,\n  Font ils le mal dont l\u2019en se pleigne?\n  Certes nenil, bien le scies tu;\n  Ain\u00e7ois les uns valont au fu,\n  Les autres valont a l\u2019ovreigne,\n  Si portont fruit de lo_ur_ demeine,\n  Dont no_us_ mangons p_ar_ la semeine,\n  Po_ur_ la chalo_ur_ que no_us_ constreigne;\n  Dont semble a moy p_ar_ reson pleine\n  De ceaux nul mal nous est venu.\n    He, quelle part sercher porray,\n  U la malice trouveray\n  Par quoy le siecle blam\u00e9 ont?\n  Entre les bestes sercheray,\n  Les queux no_u_nresonables say,\n  Mais beste et oisel mal ne font,\n  Ainz com_m_e nature leur somont,\n  Es arbres sont ly papegay,\n  Del malvoist\u00e9 s\u2019excuseront\n  Du siecle; qui les blameront,\n  Par reso_u_n porront dire nay.\n    =M=al Siecle, enqore je t\u2019oppose,\n  Si pl_us_ y soit ascune chose\n  P_ar_ quoy te vient la malvoist\u00e9.\n  Certes o\u00efl, si dire l\u2019ose:\n  Beste une y ad, com_m_e je suppose,\n  C\u2019est cil qui tient en son degr\u00e9\n  Les bestes soubz sa poest\u00e9,\n  Des tous sa volent\u00e9 dispose,\n  Et pour luy soul ad dieus cre\u00e9\n  Les elementz q\u2019ay susnom\u00e9\n  Ove tout ce que le siecle enclose.\n    He, certes p_ar_ le mien avis\n  Molt est la beste du grant pris,\n  Qui dieus ad fait si belle grace,\n  Et puis q\u2019il ad a luy soubmis\n  Trestout ce que le siecle enbrace;\n  Dont drois est q\u2019il son dieu reg_ra_ce,\n  Et son voloir toutdis p_ar_face\n  De la reso_u_n qu\u2019il ad apris:\n  Mais autrement je demandasse,\n  Quoy si ce beste a dieu forsface,\n  Com_m_ent serront ses mals puniz?\n    A ton demande je responde\n  Qant il son dieu fait coroucer,\n  Par son pecch\u00e9 devient inmonde\n  La p_ro_prete du tout le monde,\n  C\u2019est fieu et air et terre et mer,\n  Trestous le devont comparer;\n  Siqu\u2019ils com_m_encent adverser\n  Au beste q\u2019ensi les confonde;\n  Dont m\u2019est avis sanz plus parler\n  Q\u2019a soul ce beste puiss noter\n  Les mals dont n_ost_re siecle habonde.\n  Par qui le siecle ensi tempeste:\n  Si vous dirray que truis escrit,\n  C\u2019est cil q\u2019en paradis terreste\n  De dieu le pere Roy celeste\n  Estoit fourmez a grant delit,\n  Et puis de son saint espirit\n  A sa semblance l\u2019alme y mist,\n  Si l\u2019appella com_m_e son domeste\n  Un de ses costes, dont il fist\n  Fem_m_e a l\u2019encress de celle geste.\n    He, dieus, ore voi je clierement\n  Qe c\u2019est de l\u2019om_m_e soulement,\n  Et no_u_npas d\u2019autre creature,\n  Par quoy le siecle au jo_ur_ p_re_sent\n  Se contient si malvoisement:\n  Mais certes c\u2019est au bon droiture,\n  Depuisq_ue_ dieus cel hom_m_e hon_ur_e\n  Du sen, viande et vestement,\n  Et l\u2019om_m_e n\u2019en voet avoir cure,[655]\n  Si dieus sa peine luy procure,\n  N\u2019est pas malvois le jugeme_n_t.\n    N\u2019est pas ensi com_m_e no_us_ quidasmes,\n  Ain\u00e7ois a molt g_ra_nt tort errasmes\n  Pour n_ost_re siecle desfamer,\n  Mais cil q\u2019en porte les desfames[656]\n  Il tolt de soi les bon_n_es fames,\n  Dont q\u2019il est mesmes a blamer:\n  Mais cils qui soy voldront am_er_\n  Au p_ro_ufit de leur corps et almes,\n  Amendent soy po_ur_ l\u2019amender\n  Du siecle, qui fait engendrer\n  L\u2019errour des seignours et des dames.\n    Seint Job nous dist exp_re_sseme_n_t\n  Qe riens sur terre est accident\n  Sanz cause; et d\u2019autre p_ar_t je lis\n  Qe po_ur_ le pecch\u00e9 de la gent,\n  Qui n\u2019ont la dieu scie_n_ce adquis,\n  Serra le siecle en plours et cris\n  Ove tout ce q\u2019est dedeinz compris;\n  La beste et l\u2019oisell ensement\n  Et le piscon en valdra pis,[657]\n  Trestous en serront malbaillis[658]\n  Pour le mal hom_m_e soulement.\n    Gregoire en sa sainte Omelie,\n  L\u2019om_m_e a les angles resembla;\n  Car qui bien vit en ceste vie\n  Ap_re_s la mort, qant il desvie,\n  Ove les bons angles vivera,\n  Et d\u2019autre p_ar_t s\u2019il pecchera\n  Ove Lucifer tresbuchera,\n  U l\u2019angre sont du felon_n_ie:\n  Selonc l\u2019effect q_ue_ l\u2019om_m_e fra,\n  Eslire franchement porra\n    Gregoire, qui ne volt mentir,\n  Dist q_ue_ l\u2019om_m_e est en son sentir\n  Semblable as autres animals,\n  En goust et tast, veue et o\u00efr,\n  Et en aler, car sanz faillir\n  Ce sont les cink sens p_ri_ncipals,\n  Qui sont as bestes com_m_unals:\n  Mais ne porront les bestials\n  Leur sens en mal us conv_er_tir,\n  Mais l\u2019om_m_e, qui sciet biens et mals,\n  Leur bon us porra p_er_vertir.\n    Gregoire auci p_ar_ resemblance\n  Nous dist q_ue_ l\u2019om_m_e en sa crescance\n  Est a les arbres resemblable:\n  Du verge croist halte soubstance,\n  Et auci du petite enfance\n  Croist l\u2019om_m_e; mais alors sanz fable,\n  S\u2019il n\u2019est ensi fructefiable\n  Com_m_e l\u2019arbre en sa fructefiance\n  Portant bon fruit et covenable,\n  Pour ce q_ue_ l\u2019om_m_e est reson_n_able,\n  N\u2019en puet avoir nulle excusance.\n    Gregoire, q\u2019en savoit tout l\u2019estre,[660]\n  Dist q_ue_ les hom_m_es en leur estre\n  Sont a les pieres compar\u00e9:\n  Car l\u2019un et l\u2019autre dieus ly mestre\n  Tout d\u2019une essance les fist nestre,\n  Car pieres n\u2019ont du p_ro_pret\u00e9\n  Fors soul leur estre en nul degr\u00e9,\n  Ne poont pas sentir ne crestre,\n  Mais l\u2019om_m_e est autrement do\u00e9,\n  Dont il p_ar_ droite duet\u00e9\n  Doit autre hono_ur_ au Roy celestre.\n    Tout sicom_m_e vous avetz o\u00ff,\n  L\u2019om_m_e ove les angles ad en luy\n  Entendement du reso_u_n cliere,\n  Le sentement, et puis auci\n  Il ad crescance en sa maniere\n  Ove l\u2019arbre, et l\u2019estre avec la piere;\n  Et puisq\u2019il est ove dieu le piere\n  Sur tous les autrez pl_us_ cheri,\n  S\u2019il lors pl_us_ vertuous n\u2019appiere\n  Des autres, maisq\u2019il le compiere\n  Drois est, qant il l\u2019ad deservi.\n    Mestre Aristotle ly bons clercs,\n  En un des livres qu\u2019il faisoit,\n  Dont molt notable sont les vers,\n  L\u2019om_m_e ensi q\u2019est en soy divers\n  Le meindre monde il appelloit;\n  [Sidenote: =f. 147=]\n  Car tout le monde en son endroit\n  L\u2019om_m_e en nature de son droit\n  Contient; de ce no_us_ sumes certz,\n  Qant dieus l\u2019umaine char creoit,\n  Des elementz p_ar_t y mettoit,\n    Des noz p_ar_ens, Adam, Evein,\n  Dieus fist la char nonpas en vein\n  Du terre, q\u2019est en soy pesant,\n  Et d\u2019eaue, q\u2019est a ce p_ro_chein;\n  Ap_re_s faisoit le sanc humein,\n  Quel par les veines vait cora_n_t;\n  Et po_ur_ ce q\u2019il serroit vivant,\n  Del air fuist fait son aspira_n_t;\n  Et puis du fieu, q\u2019est le darrein,\n  Molt estoit dieus no bienvuilla_n_t,\n  Q\u2019ensi no_us_ fo_ur_ma de sa mein.\n    Pour ce si l\u2019om_m_e a dieu forsfait,\n  Par son pecch\u00e9 trestout desfait\n  Et terre et eaue et mer et fieu;[661]\n  Car dieus se venge du mesfait,\n  Et leur nature ensi retrait\n  Q\u2019ils po_ur_ le temps sont com_m_e perdu:\n  Dont p_ar_ reso_u_n bien le vois tu,\n  Du plus et meinz p_ar_ l\u2019om_m_e vait,\n  Et si nul mal soit avenu,\n  Ja d\u2019autre chose n\u2019est venu\n  Fors soul du mal q_ue_ l\u2019om_m_e fait.\n    =M=ais ore au point voldrai savoir,\n  Si l\u2019om_m_e fait bien son devoir\n  En gardant le p_re_cept divin,\n  Lors quel guerdo_u_n doit il avoir\n  Plus q\u2019autre beste: di m\u2019en voir.\n  Dont nuls porroit conter le fin;\n  Car toutes bestes d\u2019autre lyn\n  En leur nature remanoir\n  Estuet sanz passer le chemin,\n  Mais l\u2019om_m_e, q\u2019ad sen et engin,\n  Fait bien ou mal a son voloir.\n    L\u2019om_m_e ad sa franche volent\u00e9,\n  Solonc q_ue_ dieus l\u2019ad ordin\u00e9,\n  Dont puet le bien et mal eslire;\n  Luy est, p_ar_ quoy s\u2019il malvoist\u00e9\n  De sa reso_u_n voldra despire,\n  Et l\u2019alme q\u2019est deinz son empire\n  Guarder, siq\u2019il son droit n\u2019enpire,\n  Certein puet estre en son degr\u00e9\n  Q\u2019il avra tout ce q\u2019il desire:\n  C\u2019est la p_ro_messe n_ost_re sire\n  Par son p_ro_phete en verit\u00e9.\n    Dieus de sa noble curtoisie\n  Si l\u2019om_m_e a luy soit obeissant,\n  Tout que le siecle ad en baillie\n  A g_ra_nt p_ro_ufit luy multeplie\n  Sanz nul damage survenant:\n  Car de l\u2019espeie le trenchant,\n  Ne pestilence en occiant\n  Lors n\u2019entrera deinz sa p_ar_tie,\n  Ainz tant com_m_e soit a dieu plesa_n_t,\n  En peas des tous biens habonda_n_t\n    =J=e lis q_ue_ toute creature\n  Chascune endroit de sa nat_ur_e\n  Est au p_ro_dhom_m_e obedient;\n  Car le bon angel p_ar_dessure\n  Du compaignie l\u2019om_m_e assure\n  Sicom_m_e son frere p_ro_prement,\n  Et le mal angel ensement\n  Sicom_m_e soubgit et pacient,\n  Malgr\u00e9 q\u2019il doit a sa mesure,\n  Del hom_m_e, et ce poons sovent\n  Trouver d\u2019essample en l\u2019esc_ri_pture.\n    Des elementz auci je lis\n  Q\u2019al hom_m_e se sont obe\u00efz:\n  Car le solail p_ar_ son degr\u00e9\n  En Gabaon, ce m\u2019est avis,\n  Sanz soy movoir estoit soubgis\n  A la requeste Josu\u00e9;\n  L\u2019estoille auci s\u2019estoit moustr\u00e9\n  Pour ce q\u2019au dieu furont amys,\n  Et l\u2019air plain de mortalit\u00e9\n  Fuist par Gregoire resan\u00e9\n  En Rome la Cit\u00e9 jadis.\n    Cel element auci de fieu\n  Fist son service au poeple dieu\n  P_ar_ nuyt oscure en la semblance\n  D\u2019un halt piler, dont ont tenu\n  Al grant desert, q\u2019estoit boscu,\n  La terre auci de sa soubstance\n  A saint Hillaire, qui du France\n  Devant le pape estoit venu,\n  Portoit honour et entendance,\n  Q\u2019encontre luy p_ar_ obeissance\n  Se lieve et l\u2019ad en halt res\u00e7u.\n    La mer auci ventouse et fiere\n  Devint paisible as pi\u00e9s saint Piere,\n  Q\u2019il sur les undes sauf aloit;\n  Saint Heliseu p_ar_ sa priere\n  Fist q_ue_ le ferr amont flotoit.\n  Siqu\u2019il apiert en tout endroit\n  Qe saint p_ro_dhom_m_e ad de son droit\n  Les elementz a sa banere;\n  Et d\u2019autre p_ar_t, u q_ue_ ce soit,\n  Beste et piscon auci l\u2019en voit\n  Soubgit en mesme la maniere.\n  Fuist mis, po_ur_ ce n\u2019ot point du mal\n  Des fiers lio_u_ns, ainz fuist tout seins:\n  Silvestre auci, q\u2019estoit papal,\n  La bouche du drago_u_n mortal\n  Au Rome lia de ses meins:\n  La Cete auci fuist fait gardeins\n  Trois jo_ur_s son ventre p_ar_dedeins\n  Du saint Jonas le dieu vassal,\n  Sanz mal avoir ou pl_us_ ou meinz;\n  Du Niniv\u00e9 les Citezeins\n    Au bon Paul l\u2019eremite auci\n  L\u2019oisell y vint et le servi\n  Du pain, sicome le dieu message,\n  Chascune jour q\u2019il n\u2019en failly.\n  Des toutez p_ar_tz pour ce vous dy,\n  Les creatures font servage\n  A l\u2019om_m_e saint et avantage,\n  Mais s\u2019il remue son corage\n  Et s\u2019est des pecch\u00e9s endormi,\n  Et au p_er_il et au damage,\n  Sicom_m_e d\u2019essample avons o\u00ff.\n    Le bon saint angel debouta\n  Du paradis, qant il peccha,\n  Adam, et puisq\u2019il fuist ruez,\n  Cil malvois angel le pena;\n  Dathan auci qui murmura\n  Fuist de la terre transgloutez;\n  La mer ot auci devourez\n  Le fieu Sodome devoura;\n  Auci David p_ar_ ses pecch\u00e9s\n  L\u2019air fist corrumpre: ensi voietz\n  Q\u2019au malvois hom_m_e mal esta.\n    Molt est p_ro_dhom_m_e en soi puissant,\n  Car tout est mis a son devant,\n  Dont puet le bien et mal eslire\n  En ceste siecle soy vivant:\n  Maisq\u2019il soit sage gov_er_nant,\n  Soubz le povoir de son Empire\n  Luy sont soubgit; siq\u2019au voir dire,\n  L\u2019om_m_e est tout le plus sufficant[662]\n  Apres dieu, et s\u2019il voet despire\n  Pecch\u00e9, tous mals puet desconfire\n  En ceste vie et plus avant.[663]\n    =E=ncore a demander je pense,\n  S\u2019ap_re_s la mort ait difference\n  P_ar_entre l\u2019om_m_e et son lignage\n  Qui n\u2019ont ne reso_u_n ne science\n  De juggement ne de language.\n  He, autrement serroit hontage,\n  Si ce q\u2019est fait al dieu ymage\n  Et est do\u00e9 du sapience,\n  Ne deust avoir plus d\u2019avantage\n  Qe l\u2019autre beste a son passage;\n  Trop fuist celle inconvenience.\n    Dieus, qui sur tous est gov_er_nals,\n  Ove l\u2019alme moerge ensembleme_n_t;\n  Mais l\u2019om_m_e a ceux n\u2019est p_ar_igals,\n  Si no_u_n q\u2019il est auci mortals,\n  Mais c\u2019est en corps tantsouleme_n_t;\n  Car l\u2019alme vit et puis rep_re_nt\n  Son corps au jour de juggeme_n_t,\n  Et s\u2019il avra laiss\u00e9 les mals,\n  Lors l\u2019un et l\u2019autre joyntement\n  En joye sanz nul finement\n    He, hom_m_e, molt es benur\u00e9,\n  Sur toutes bestes honeur\u00e9,\n  Qe dieus t\u2019ad fait lo_ur_ capitain,\n  Et si bien fais ta duet\u00e9,\n  Apres la mort t\u2019ad ottri\u00e9\n  Du ciel la joye plus haltain:[664]\n  [Sidenote: =f. 148=]\n  Du double bien tu es certain,\n  Si bien gov_er_nes le mondain,\n  Le ciel avras enherit\u00e9;[665]\n  Si tu n\u2019en prens a toi le gain,\n  Trop as reso_u_n desfigur\u00e9.\n    =M=ais oultre ce di quoy serra,\n  Si l\u2019om_m_e ne se guardera\n  Po_ur_ faire a dieu droite obeissance.\n  Je dis q_ue_ malement l\u2019esta,\n  Car sicom_m_e vous ay dit pie\u00e7a,\n  Le siecle ove toute s\u2019alliance\n  Luy serront en desobeissance,\n  Et l\u2019air de soy corrump_er_a,\n  Et l\u2019eaue en tolt sa sustienance:[666]\n  Molt serra plain de mescheance\n  Qui contre luy tout ce verra.\n    Mais tout cela n\u2019acompteroie,\n  Qe je po_ur_ ce pecch\u00e9 lerroie,\n  Si l\u2019en porroit ap_re_s monter[667]\n  De ceste siecle en l\u2019autre joye:\n  Mais c\u2019est po_ur_ nient, car qui forsvoie,\n  Ses pecch\u00e9s devont accuser;\n  La terre q\u2019il fist mesuser\n  Luy jettera du siecle envoie,\n  Et dieus son ciel ne voet don_n_er\n  Au tiel malvois; dont falt aler\n  Jusq\u2019en enfern la halte voie.\n    He, beste q\u2019es no_u_nreson_n_able,\n  Com_m_e ta nature est delitable\n  Au regard du fol peccheour!\n  Mais l\u2019autre en peine p_er_durable\n  En corps et alme sanz retour\n  Estuet languir pour sa folour;\n  Il vit du mort en tenebrour,\n  Et moert du vie q\u2019est da_m_pnable,\n  Sa vie et mort sont d\u2019un colour:\n  Qe plain morir ne puet nul jour,\n  C\u2019est une paine descordable.\n    He, hom_m_e q\u2019au pecch\u00e9 te don_n_es,\n  Qant lais le bien et p_re_ns le mal;\n  Si voes, tu puiss avoir coron_n_es,\n  Et si tu voes, tu t\u2019engar\u00e7on_n_es,\n  Car po_ur_ eslire es liberal:\n  Mais certes trop es desloyal\n  Et envers dieu desnatural,\n  Qant ta reson si mal compon_n_es,\n  Dont pers la vie espirital,\n  Et en ta vie temporal\n    He, hom_m_e, en soul ton corps encloses\n  P_ar_t des natures que sont closes\n  En toute l\u2019autre creature;\n  Et si ta reso_u_n bien disposes,\n  Tu as en toy plus noblez choses,[668]\n  Q\u2019as angles de science pure\n  Resembles. He, com_m_e dieus t\u2019onure,\n  Qant il ensi t\u2019ad mys dessure,\n  Plus q_ue_ ne sont les rouges roses\n  Car l\u2019alme as a la dieu figure\n  Solonc les tistres et les gloses.\n    He, hom_m_e, beste de peresce,\n  Reson de toy n\u2019est pas mestresse,\n  Qant soubz ta franche poest\u00e9\n  Tu as du siecle la noblesce,\n  Et souffres q_ue_ le mond te blesce,\n  Et voes enquore tout du gr\u00e9\n  Blamer le siecle en son degr\u00e9.\n  Du couardie et de fieblesce:\n  Mais si tu fuisses redresc\u00e9\n  De ta malice et ton pecch\u00e9,\n  Tantost le siecle se redresc\u00e9.\n    Po_ur_ ce chascuns qui le mal fait\n  S\u2019amende, et ce serra bien fait,\n  Car deux biens en puet rescevoir:[669]\n  L\u2019un est q\u2019il puet de son bienfait\n  Le siecle, q\u2019est sicom_m_e desfait,\n  L\u2019autre est q_ue_ nous savons du voir,\n  Cil qui bien fait du ciel est hoir:\n  Dont m\u2019est avis, puisq\u2019ensi vait,\n  Qe l\u2019om_m_e ad p_ro_pre le povoir\n  De l\u2019un et l\u2019autre siecle avoir;\n  Fols est s\u2019il l\u2019un ne l\u2019autre en ait.[670]\n    Ore est q\u2019om de com_m_un usage\n  Despute, argue et se fait sage,\n  Chascuns son argume_n_t sustient;\n  Je di q_ue_ c\u2019est le presterage,\n  Du qui no siecle mal devient;\n  Et l\u2019autre dist, mal se contient\n  La gent com_m_une et point ne tie_n_t\n  La duet\u00e9 de son estage:\n  Mais qui du reson soy sovient\n  Puet bien savoir q_ue_ c\u2019est tout nie_n_t\n  D\u2019ensi jangler sanz avantage.\n    Qant pi\u00e9 se lieve contre teste,\n  Et ensi qant contre seignour\n  Les gens sicom_m_e salvage beste\n  En multitude et en tempeste\n  Se lievent, c\u2019est un g_ra_nt errour;\n  Et nepo_ur_qant la gent menour\n  Diont q_ue_ leur sup_er_iour\n  Don_n_ent la cause du moleste,\n  C\u2019est de com_m_une le clamour:\n  Mais tout cela n\u2019est q_ue_ folour,\n    Et pour p_ar_ler des sov_er_eins,\n  Qui sont des mals les p_ri_m_er_eins\n  De leur tresfole gov_er_nance,\n  Ils no_us_ p_re_chont ove vuidez meins;\n  Car s\u2019ils no_us_ ont d\u2019un point atteintz,\n  De cink ou six leur variance\n  Voions, siq_ue_ leur ignorance\n  No_us_ met le pl_us_ en fole errance:\n  N\u2019amendont, ainz croist la dista_n_ce;\n  Chascuns blame autre en sa faisa_n_ce,\n  Et chascuns est du blame pleinz.\n    N\u2019est pas hon_n_este, ain\u00e7ois est vile\n  Maniere, qant p_re_chour revile\n  Ce dont est mesmes a viler;[671]\n  Car dieus no_us_ dist en l\u2019evangile,\n  \u2018O ypocrite plain du guile,\n  Le festu scies considerer\n  En l\u2019oill ton frere pour blamer,\n  Qe toy deinz ton oill p_ro_pre avile.\u2019\n  Po_ur_ ce tu qui no_us_ viens p_re_cher\n  Pour noz defaltes aculper,\n  Primer toy mesmes reconcile.\n    Trestous savons du verit\u00e9,\n  Quiconq_ue_ sur l\u2019autri degr\u00e9\n  Met blame par accusement,\n  Ce n\u2019est trestout que vanit\u00e9\n  Qant le blamant ne le blam\u00e9\n  Mais plus serroit convenient\n  Qe l\u2019en amendast duement\n  Chascuns sa p_ro_pre malvoist\u00e9;\n  Car qui ne se puet p_ro_prement\n  Amender, je ne say coment\n  Q\u2019il ait les autres amend\u00e9.\n    Chascuns souhaide en son endroit\n  Que no_us_ eussons le siecle au droit,\n  Car tous desirons l\u2019amender;\n  Si chascun de sa p_ar_t voldroit\n  Mais q\u2019un soul hom_m_e corriger:\n  Car ja n\u2019estuet plus loins aler[672]\n  Forsq\u2019a soy mesmes com_m_encer;\n  Et si chascuns ensi ferroit,\n  Je suy certains sanz nul doubter,\n  Plus q\u2019om ne sache diviser,\n  Le siecle amender l\u2019en verroit.\n    Chascuns porra penser de soy\n  Du pecch\u00e9 q\u2019avons maintenu;\n  Mais des tous autres q_ue_ je voi\n  Je suy certain q_ue_ plus q_ue_ moy\n  Nuls ad mesfait envers son dieu:\n  Mais esp_er_ance est mon escu\n  Par l\u2019aide et mercy de Jh_es_u,\n  Qui je supplie en mon recoy\n  Qu\u2019il m\u2019en avra bien absolu,\n  Combien q_ue_ soie tard venu\n    Car combien q_ue_ je riens ne vaille,\n  Dieus ad tout p_re_stement s\u2019oraille\n  Pour ascoulter le peccheour;\n  Et autrement ne fuist m_er_vaille,\n  Si tout en vein je m\u2019en t_ra_vaille\n  Pour grace quere ne socour:\n  Car pour recorder tout entour\n  Le g_ra_nt pecch\u00e9, le g_ra_nt errour,\n  Dont j\u2019ay mesfait du com_m_e_n_\u00e7aille,\n  Bien say q\u2019au paine sanz reto_ur_\n  Ay deservi que je m\u2019en aille.\n    Car deinz mon cuer tresbien je sens\n  Qe ma reso_u_n et mes cink sens\n  Ay despendu si folement,\n  Q\u2019encontre dieu et son defens\n  Le siecle ove tous les elemens\n  Ay corrumpu vileinement:\n  [Sidenote: =f. 149=]\n  Mais dieus dist, cil qui se repe_n_t\n  Et pour cela je me repens\n  Par volent\u00e9 d\u2019amendement,\n  Et me confesse plainement\n  Qe j\u2019ay est\u00e9 trop necligens.\n    Et quoiq_ue_ soit du remenant,\n  Mon poair fray desore avant\n  Un soul chaitif pour amender,\n  Par quoy le siecle en son esta_n_t\n  Porra le meulx valoir de tant,\n  Mais sur tout je doy consirer,\n  Et mettre y tout mon desirer\n  A servir dieu q\u2019est toutpuissa_n_t;\n  Car si j\u2019ensi puiss exploiter,\n  Le siecle me doit p_ro_sperer,\n  Et puis serray sanz fin joyant.\n    Jadis trestout m\u2019abandonoie\n  Au foldelit et veine joye,\n  Dont ma vesture desguisay\n  Dont en chantant je carolloie:[673]\n  Mais ore je m\u2019aviseray\n  Et tout cela je changeray,\n  Envers dieu je supplieray\n  Q\u2019il de sa grace me convoie;\n  Ma conscience accuseray,\n  Un autre chan\u00e7on chanteray,\n  Que jadys chanter ne soloie.\n    Mais tu q\u2019escoulter me voldras,\n  Car c\u2019est un chan\u00e7on cordial;\n  Si tu la note bien orras,\n  Au com_m_encer dolour avras\n  Et au fin joye espirital:\n  Car Conscience especial,\n  Qui porte le judicial,\n  Est de mon consail en ce cas,\n  Dont si tu voes en com_m_unal\n  Chanter ove moy ce chan\u00e7onal,\n    =Puisq\u2019il ad dit com_m_ent tout le mal dont l\u2019en blame\n    com_m_unement le siecle vient soulement de l\u2019om_m_e\n    peccheo_ur_, dirra ore com_m_ent l\u2019omme se refo_ur_mera et\n    priera a dieu.=\n    Helas, chaitif qoy penserai,\n  Qant ove moi mesmes te_n_cerai\n  De ma chaitive fole vie?\n  Com_m_e pl_us_ en pense, pl_us_ m\u2019esmai,[674]\n  Car bien recorde que je m\u2019ai\n  Corrupt d\u2019Orguil et false Envie,\n  De Ire, Accidie et Gloutenie,\n  De Covoitise et Leccherie;\n  Ce sont les sept, tresbien le sai,\n  Siq_ue_ pecch\u00e9 p_ar_ tout me lie\n  Sanz nul bont\u00e9 q_ue_ je refai.\n    Deinz mon penser si je me voie,\n  Vei la qui vienont en ma voie\n  Tous les sept vices capiteines!\n  Chascune clayme q_ue_ je soie\n  Le soen, pour ce q_ue_ je laissoie\n  Les loys de dieu po_ur_ les mondeines.\n  Maldit soient tieles gardeines,\n  Rendont pour les terrienes joyes,\n  Que p_er_illouses sont et veines;\n  Dont ay remors toutes les veines\n  Parmy ma conscience coye.\n    Je voi mes mals en tant diffus,\n  Siq\u2019en pensant je su confus\n  Par grieft\u00e9 de ma conscience;\n  Dont je serroie au fin destruis,\n  Mais repentance, que je truis\n  M\u2019ad don_n_\u00e9 meillour evidence:\n  C\u2019est q_ue_ par juste p_ro_vidence\n  Je prieray celluy la sus\n  Qu\u2019il me p_ar_don_n_e toute offense\n  Q\u2019ai fait encontre sa defense,\n  Dont soie a sa mercy res\u00e7uz.\n    Enqore helas! q_ue_ le pecch\u00e9\n  M\u2019ad deinz le cuer tant enpesch\u00e9,\n  Dont se moustront toutdis ava_n_t\n  Qe tant com_m_e pl_us_ m\u2019ai p_ur_pens\u00e9,\n  Tant meinz sai faire mon ava_n_t.\n  Com_m_ent vendray mon dieu deva_n_t?\n  Car tant ay est\u00e9 decevant,\n  Qe, s\u2019il ne m\u2019avra respit\u00e9,\n  Je n\u2019ose prier tant ne qant;\n  Mais je supplie nepo_ur_qant\n  Ma dame plaine du pit\u00e9.\n    Je mesme, helas! ne puiss souffire\n  Pour honte que me renovelle.\n  Helas! come je me doi despire,\n  Qui suy des tous chaitifs le pire,\n  Plus ord, plus vil, plus fals, plus frele;[675]\n  Mais esp_er_ance me repelle\n  A toy, ma dame, q\u2019es pucelle\n  Et mere auci du n_ost_re sire,\n  Tu le leitas de ta mamelle,\n  Enp_er_netz, dame, ma querelle\n    O mire des tous mals, Marie,\n  A m\u2019alme q\u2019est ensi marrie\n  Don_n_etz, ma dame, medicine\n  Pour la sant\u00e9 que je supplie;\n  Car mon pecch\u00e9 si fort me plie\n  Qe j\u2019en suy tout a la ruine,[676]\n  Si tu, ma dame, ove ta covine\n  De la vertu quelle as divine\n  Ne guarissetz la maladie,\n  Q\u2019est assetz pis q_ue_ la farcine,\n  La quelle fait la char purrie.\n    Car c\u2019est de l\u2019alme entierement,\n  Dont suy naufr\u00e9 si fierement,\n  Que si je n\u2019eie bon_n_e cure\n  De vous, ma dame, brievement,\n  Ne say dont mon relievement\n  M\u2019en puet venir par creature:\n  Mais tu, ma dame, q\u2019es dessure,\n  Des plaies que me font dolent\n  Je guariray sanz aventure;\n  Dont m\u2019alme serra blanche et pure,\n  Q\u2019ore est oscure vilement.\n    Ma dame, j\u2019ay sovent o\u00ff\n  De toy ce qui m\u2019ad rejo\u00ff;\n  Et c\u2019est, cil qui te voet sanz vice\n  Servir, de toy serra cheri,\n  Voir et mill fois plus remeri\n  Po_ur_ ce com_m_ent que me chevice,\n  Je ne vuill estre mais si nice,\n  Que je ne viene ove plour et cry\n  Pour toy servir d\u2019ascun office,\n  Dont je porray le benefice,\n  Ma dame, avoir de ta mercy.\n    Bien faire ou dire est a louer,\n  Dont l\u2019en desert grace et loer,\n  Mais au bienfaire endroit de moy\n  Qe je n\u2019en ose chalenger\n  Ascun merit ou grant ou poy:\n  Mais, dame, pour p_ar_ler de toy\n  Et dire j\u2019ay asses du quoy;\n  Car tu, ma dame, au comencer\n  Es de la cristiene loy\n  La mere, dont no droite foy\n  Remaint, q_ue_ no_us_ devons guarder.\n    Pour ce, ma dame, a ta plesance\n  Vuill conter ta concepcio_u_n,\n  Et puis, ma dame, ta naiscance;\n  Siq_ue_ l\u2019en sache ta puissance,\n  Qui sont du n_ost_re nacio_u_n:\n  Les clercs en scievont la le\u00e7o_u_n[677]\n  De leur latin, mais autres no_u_n,\n  Par quoy en langue de romance\n  J\u2019en fray la declaracio_u_n,\n  As lays pour enformacio_u_n,\n    =Ore dirra de la Concepcio_u_n et de la Nativit\u00e9 de n_ost_re\n    Dame.=\n    Un noble bier estoit jadis,\n  Riche et puissant en son paiis,\n  Et Joachim a no_u_n avoit,\n  Qui une dame de grant pris,\n  Ensi com_m_e dieus luy ot apris,\n  A fem_m_e prist et l\u2019espousoit,\n  La quelle espouse hom_m_e appelloit\n  Dame Anne, q\u2019ert en son endroit\n  Et belle et bon_n_e au tout devis,\n  Qui env_er_s dieu meulx se gardoit\n  Selonc la loy des Circumcis.\n    Molt fuist honeste assembleme_n_t\n  De l\u2019un et l\u2019autre ensemblement,\n  Car chascun d\u2019eaux en sa mesure\n  Gardoit sa loy no_u_n feintement,\n  Ainz env_er_s dieu molt seinteme_n_t\n  Se contienoit sanz mesprisure:\n  Et chascun a_u_n d\u2019almoisne pure\n  En trois p_ar_tz charitousement\n  Firont p_ar_tir, dont la figure\n  [Sidenote: =f. 150=]\n  Nous don_n_e essample au p_re_sent hure\n  D\u2019almoisne faire, oietz com_m_ent.\n    La p_ar_t prim_er_e ils dep_ar_toiont\n  Au temple et a les clercs q\u2019estoiont\n  Dedeinz le temple a dieu servir;\n  La p_ar_t seconde, u mestier voiont,\n  Al oeps des povrez gens donoio_n_t\n  Et pour lo_ur_ mesmes maintenir\n  Et leur famile sustenir,\n  La tierce p_ar_t vers soy gardoiont:\n  Sanz covoitise et fol desir,\n  Tansoulement au dieu plesir,\n  Lo_ur_ corps et biens abandon_n_oiont.\n    Vingt a_u_ns ensemble nepo_ur_qant\n  Estoiont sanz avoir enfant,\n  Et Joachim pour ce voua\n  Loigns en Jer_usa_lem avant\n  Au temple irroit po_ur_ offrir la,\n  Au fin q_ue_ si dieus luy dorra\n  Ou file ou fils, quelq_ue_ serra,\n  Pour dieu servir vait p_ro_mett_a_nt\n  Q\u2019il deinz le temple l\u2019offrera:\n  Dame Anne auci le conferma\n  Et de sa p_ar_t p_ro_mette atant.\n    Danz Joachim p_ar_ cel endroit\n  Dont il avint un a_u_n ensi:\n  L\u2019evesq_ue_, qui la loy gardoit,\n  Qant vint offrir, le refusoit\n  Et oultre ce luy dist auci:\n  \u2018Avant, beal sire, aletz de cy,\n  Q\u2019es loign du g_ra_ce et du mercy:\n  Fem_m_e as, mais c\u2019est encontre droit,\n  Qe nul encress as fait en luy\n  Du pueple dieu; pour ce te dy,\n    Ensi l\u2019evesq_ue_ sa sentence\n  Dist devant tous en audience,\n  Dont l\u2019autre estoit trop esbahiz;\n  Car lors furont en la p_re_sence\n  Des ses voisins, dont il com_m_ence\n  Penser q\u2019arere en son paiis\n  Ne volt aler p_ar_ nul devis;\n  Ainz en secret s\u2019est dep_ar_tiz\n  Loigns en desert, u q\u2019il s\u2019apense\n  Mener sa vie com_m_e chaitis\n  Po_ur_ la vergoigne que luy tence.\n    Cil q\u2019ot est\u00e9 de g_ra_nt honour\n  Po_ur_ honte ensi devint pastour;\n  Mais dieus, q\u2019au fin luy volt aider,\n  Enprist pit\u00e9 de sa dolour,\n  Et de son ciel sup_er_iour\n  Par l\u2019angle qui fuist messagier\n  Luy mande, q\u2019il duist retourner\n  Et si luy dist: \u2018N\u2019eietz paour,\n  Je viens novelles apporter,\n  Et pour ton cuer reconforter\n  Enten que dist le creatour.\n    \u2018Dieus dist q\u2019il voit bien la matiere\n  Et le clamour de ta priere\n  Ove les almoisnes q\u2019as don_n_\u00e9;\n  Si voet q_ue_ tu t\u2019en vais arere\n  Envers ta fem_m_e, et la tien chere;\n  T\u2019ad tiele grace destin\u00e9,\n  Que de ton corps ert engendr\u00e9\n  La file q\u2019ert de sa maniere\n  Sur toutes la plus beneur\u00e9,[678]\n  Dont tout le siecle serra l\u00e9e;\n  Et pour ce faitez bon_n_e chere.\n    \u2018Dame Anne en soi concevera\n  Et une file enfantera,\n  Le no_u_n de luy serra Marie,\n  Au temple, u q\u2019elle habitera,\n  Com_m_e celle q\u2019est la dieu amie;\n  Car vierge pure nient blemie\n  Dieu servira toute sa vie,\n  Siq\u2019en son corps compli serra\n  Toute la viele p_ro_phecie;\n  Le fils de dieu, q\u2019om dist Messie,\n  Parmy sa char s\u2019encharnera.\n    \u2018Que ceste chose serra voir\n  En la Cit\u00e9 matin irrez,\n  Au porte d\u2019orr te fai movoir,\n  Et la dois tu ta fem_m_e avoir,\n  Dont plus segur estre porrez\n  Par ce q\u2019illeoques la verrez:\n  Elle ad est\u00e9 dolente assetz,\n  Mais lors doit joye rescevoir.\u2019\n  Qant l\u2019angel ot ses ditz contez,[679]\n  Au ciel dont vint s\u2019est remontez\n    Ore a dame Anne vuil to_ur_ner:\n  Qant son mary vist desto_ur_ner,\n  Siq\u2019a sa maison ne revint,\n  Tiel doel com_m_ence a demener\n  Qe nuls au joye remener\n  La pot; mais celle nuyt avint\n  Que l\u2019angle po_ur_ conter luy vint,\n  Dont elle a tout son cuer devint\n  Joyeuse, et prist a mercier\n  Et la matiere bien retint\n  De ce q\u2019elle ad o\u00ff conter.\n    Ensi dieus de sa p_ro_vidence\n  Du confort don_n_a l\u2019evidence\n  As ceaux qui ont est\u00e9 dolent:\n  Mais lors leur joye recom_m_ence,\n  Par quoy chascun l\u2019autri p_re_sence\n  Covoite asses devoutement,\n  Et trop leur semble longeme_n_t\n  Dont l\u2019un desire et l\u2019autre pense;\n  Siq\u2019au matin, qant l\u2019aube esp_re_nt,\n  La voie au porte chascun p_re_nt\n  Sanz faire ascune resistence.\n    Et l\u2019un et l\u2019autre a cuer reporte\n  Les ditz que l\u2019angle lo_ur_ apporte,\n  Par quoy se lievont au matin\n  Et s\u2019entrecontront a la porte.\n  Si l\u2019un ove l\u2019autre se desporte,\n  Drois est, mais puis font lo_ur_ chemin\n  Grant joye font au pelerin,\n  Q\u2019au sa maison en sauf resorte:\n  Ensi menont le jour au fin,\n  Mais le secret q\u2019estoit divin\n  Ensur trestout les reconforte.\n    Qant leur voisin s\u2019en vont p_ar_tir,\n  Lors croist l\u2019amour sanz dep_ar_tir\n  De la divine pourvoiance;\n  Chascun dist autre son pleisir\n  Et font sovent la reme_m_brance\n  De l\u2019angel dieu et sa p_ar_lance,\n  Dont ils ont ferm\u00e9 la creance\n  Qe tout cela doit avenir.\n  Dieus de nature en sa puissa_n_ce\n  Leur moustra tant de bienvuilla_n_ce\n  Qe l\u2019un et l\u2019autre ot son desir.\n    Dame Anne, ensi com_m_e dieus voloit,\n  Et puis a terme de nature\n  Au dieu plesance elle enfantoit\n  Sa belle file, et la nomoit\n  Marie, q\u2019est du grace pure\n  Sur toute humeine creature:\n  Savoir poetz tiele engendrure\n  As les p_ar_ens joyeuse estoit.\n  Trois a_u_ns la tint a norreture\n  Dame Anne, et puis de sa droit_ur_e\n    Au temple dieu s\u2019en vont ava_n_t\n  Le piere et miere ove tout l\u2019enfa_n_t\n  Pour faire a dieu le sacrefise,\n  Sicom_m_e p_ro_mis estoit devant.\n  L\u2019evesq_ue_ en fuist asses joyant,[681]\n  Qant tiele offrende y estoit mise;\n  Il la receust deinz sa po_ur_prise,\n  Et par doul\u00e7our et bon_n_e aprise\n  Au dieu plaisir la vait garda_n_t:\n  Que la virgine avoit enprise,\n  Q\u2019estoit miracle app_ar_isant.\n    Quinsze degr\u00e9s y ot du piere\n  Devant le temple en la man_er_e\n  Q\u2019om pot p_ar_ les degr\u00e9s monter;\n  Dont il avint siq_ue_ la mere\n  Sa file a la degr\u00e9 primere\n  Laissa trestoute soule estier:\n  Mais dieus, qui la voloit amer,\n  Don_n_a de grace la matiere,\n  Siqu\u2019il la fist la sus aler\n  Jusques au temple et aourer:\n  Savoir poetz q_ue_ dieus l\u2019ot chere.\n    Qant les parens tout fait avoio_n_t\n  Qe faire en celle p_ar_t devoiont,\n  A leur hostell sont retourn\u00e9:\n  El temple dieu l\u2019enfant lessoio_n_t\n  Entre les autres qui servoio_n_t\n  Mais celle estoit la plus am\u00e9\n  De dieu, et tout la plus lo\u00e9\n  Du pueple, car trestous l\u2019amoio_n_t;\n  Mais qant elle ot sept a_u_ns pass\u00e9.\n  [Sidenote: =f. 151=]\n  Tant plains estoit d\u2019umilit\u00e9\n  Qe toutez gens bien en p_ar_loio_n_t.[682]\n    Solonc q_ue_ l\u2019auctour me descrit,\n  D\u2019une coustume truis escrit\n  Que la virgine acustuma,\n  Et lors tantost p_ar_ grant delit\n  Au dieu prier s\u2019abandon_n_a;\n  Et en priant continua\n  Jusques au tierce, et lors cessa\n  Et d\u2019autre labour s\u2019entremist,\n  Les vestementz lors enfila,\n  Le temple dieu dont aourna,\n  Et jusq\u2019au au Nonne ensi le fist.\n    Apres la Non_n_e chascun jour\n  Se mist en contemplacio_u_n:\n  Au dieu, vers qui tout son amo_ur_\n  Ot atto_ur_n\u00e9, fist sa clamour\n  Par droite humiliacio_u_n,\n  Ore ert en meditacio_u_n,\n  Et ore en supplicacio_u_n\n  Requist la grace au creatour;\n  C\u2019estoit sa conv_er_sacio_u_n,\n  C\u2019estoit sa recreacio_u_n,\n    Viande nulle volt gouster\n  Tiels jours y ot, pour pl_us_ penser\n  En dieu, u tout le cuer ot mys:\n  Dont p_ar_ decerte et p_ar_ loer\n  La volt dieus amer et louer,\n  Si luy envoit assetz toutdis\n  Les signes de son paradis,\n  Des roses et des fleurs de lys,\n  Dont ses chapeals puet atiffer;\n  Sovent son angel ad tramys\n  Pour sa virgine visiter.\n    Plain quatorsze a_u_ns se tint ensi,\n  Mais qant cel age ot acompli,\n  Secretement sa chastet\u00e9\n  Vouoit, et p_ro_mist q\u2019a nully\n  Son corps dourroit fors q\u2019a celly\n  P_ar_ qui son corps luy fuist don_n_\u00e9:\n  Ensi p_ar_ droite humilit\u00e9\n  Dont l\u2019amour dieu ot establi\n  Dedeinz le cuer et afferm\u00e9,\n  Et dieus l\u2019amour tient conferm\u00e9\n  Et de sa part le grante auci.\n    Mais ore oietz le g_ra_nt confort,\n  Que dieus voloit refaire fort\n  Adam, qui chaoit par fieblesse,\n  Dont ils estoiont en descort;\n  Mais il volt faire bon_n_e acort\n  Et sicome d\u2019Eve peccheresse,\n  Q\u2019ert du pecch\u00e9 la fonderesse,\n  Nasquist Orguil, dont vint la mort,\n  Ensi volt dieus q_ue_ p_ar_ l\u2019umblesse\n  De la virgine se redresse\n  La vie q\u2019est tout no desport.\n    Dieus, de sa halte p_ro_vidence\n  Qui voit le fin ainz q\u2019il com_m_ence,\n  Pensa de sa virgine p_re_ndre\n  Volt celer de sa sapience,\n  Qe deable ne le pot entendre:\n  Et po_ur_ cela la vierge tendre\n  Volt dieus au mariage rendre,\n  Et d\u2019autre p_ar_t pour l\u2019evidence,\n  Q\u2019il volt en soy la loy comp_re_ndre;\n  Car sanz la loy qant hom_m_e enge_n_dre,\n  N\u2019est pas hon_n_este la semence.\n    =Ore dirra la maniere com_m_ent n_ost_re Dame fuist espous\u00e9e a\n    Joseph.=\n    Du viele loy c\u2019estoit usage\n  L\u2019en pot de les pucelles fere:\n  Pour ce l\u2019evesq_ue_ en son estage,\n  Q\u2019ot la pucelle en gov_er_nage,\n  Pourpensa soy de cest affere,\n  Et l\u2019aide dieu prist a requere,\n  Siq\u2019il ne puisse en ce mesfere,\n  Ainz q\u2019il porra sanz nul dam_m_age\n  Son dieu et sa virgine plere;\n  Et lors le pueple fist attrere\n    Et qant le temps ert avenu\n  Qe tout le pueple estoit venu\n  Au temple, u q_ue_ l\u2019evesq_ue_ estoit,\n  La cause dont les ad esmu\n  Leur dist, et charga depar dieu\n  Qe chascun solonc son endroit\n  Devoutement dieu prieroit,\n  Q\u2019il demoustrance leur ferroit\n  De sa grace et de sa vertu,\n  Ensi le pueple tout prioit,\n  Envers le ciel coll estendu.\n    Chascuns requiert, chascu_n_s supplie,\n  Chascuns devoutement se plie\n  A faire le com_m_andement\n  Qe leur Evesq_ue_ p_re_che et crie:\n  Vei la tantost, q_ue_ leur escrie\n  La vois d\u2019en halt le firmament,[684]\n  Et si leur dist: \u2018O bon_n_e gent,\n  Estraitz du sainte p_ro_genie\n  Le Roy David, certainement\n  A l\u2019un de vous l\u2019affaire appent\n  D\u2019estre maritz de la Marie.\n    \u2018Mais ore plus vous conteray,\n  Et la maniere enseigneray\n  P_ar_ quoy conoistre le devetz:\n  Chascuns, sicom_m_e ain\u00e7ois dit ay,\n  P_re_nde une verge, et puis dirray\n  Et vers le ciel l\u2019adresceretz:\n  Mais celle verge que verretz\n  Flourie ensi com_m_e l\u2019erbe en Maii,\n  C\u2019est cil qui vous espouseretz\n  A la virgine. Ore tost aletz;\n  La chose est venue a l\u2019essay.\u2019\n    Lors celle vois q\u2019ils ont o\u00ff\n  N\u2019en parla pl_us_, ainz s\u2019esvani,\n  Sur quoy l\u2019evesq_ue_ meintena_n_t\n  Chascuns la porte endroit de ly\n  De ceaux dont vo_us_ ai dit deva_n_t,\n  Entre les queux trestout ava_n_t\n  Joseph sa verge fuist portant,\n  Que s\u2019en flourist, et lors le cry\n  Se lieve, et tous vont escriant,\n  \u2018Le viel Joseph au jofne enfant\n  Serra mari, serra mary.\u2019\n    Joseph de l\u2019onour fuist hontous\n  La vierge auci hontouse estoit;\n  Mais dieus, qui leur fuist g_ra_cio_us_,\n  P_ar_ son saint angel glorious\n  De sa mercy leur confortoit,\n  Disant que chastes viveroit\n  Et l\u2019un et l\u2019autre en son endroit,\n  Et lors n\u2019estoient pas doubtous\n  Par ce q_ue_ dieus leur p_ro_mettoit;\n  Au mariage s\u2019assentoit\n    Du viele loy a coustum_m_ance[685]\n  L\u2019evesq_ue_ de sa bienvuillance,\n  Q\u2019estoit p_ro_dhom_m_e en son corage,\n  Enprist sur soy la po_ur_voiance\n  De la virgine et l\u2019ordinance\n  Des noeces et du mariage.\n  Pareill furont de leur p_ar_age,\n  Mais desp_ar_aill estoiont d\u2019age,\n  L\u2019un ot vielesce et l\u2019autre enfance;\n  Fuist fait p_ar_ juste governage\n  Le matrimoine au dieu plesa_n_ce.\n    Qant tout fuist fait de l\u2019espousaille,\n  Joseph, q\u2019avoit la vierge en baille,\n  Auci sa chastet\u00e9 voua,\n  Et tost apres il s\u2019app_ar_aille\n  Vers son paiis, dont se consaille\n  Ove la virgine et puis s\u2019en va;\n  Dont elle plus n\u2019y sojourna,\n  U q\u2019elle a demourer se taille\n  Ove ses parens; mais po_ur_ cela\n  Sa viele usance ne laissa,\n  Car dieus la tint en gov_er_naille.\n    Bon amo_ur_ deinz bon cuer reclus\n  Du jour en jour croist pl_us_ et pl_us_,\n  Car qui bien ayme point n\u2019oublie;\n  Par ceste reson suy conclus\n  Qe bon amour ja n\u2019ert exclus\n  Ainz croist toutdis et multeplie:\n  Ce vuill je dire de Marie,\n  Q\u2019ot son cuer mys a dieu la sus,\n  Et dieus auci de sa partie\n  De plus en plus la tint cherie;\n  Ne l\u2019un ne l\u2019autre estoit de\u00e7uz.\n    O com_m_e l\u2019amo_ur_ fuist covenable\n  De la virgine et honurable,\n  Que soulement son dieu desire;\n  Au tout le mond et p_ro_ufitable,\n  Qui la matiere bien consire,\n  Car dieus, sicome no_us_ poons lire,\n  El corps du vierge volt eslire\n  [Sidenote: =f. 152=]\n  Son temple, u qu\u2019il enhabitable\n  Volt estre, et de son halt empire\n  Vint naistre pour la mort despire\n  Et don_n_er vie p_er_durable.\n    O la mercy du creatour,\n  Voloit descendre au basse terre\n  Po_ur_ faire a sa virgine honour,\n  Et pour moustrer le grant amo_ur_\n  Q\u2019a les vertus no_us_ volt refere,\n  Et les pecch\u00e9s mortieux desfere\n  Qe deble ain\u00e7ois no_us_ fesoit fere!\n  Dilors, q\u2019est cil qui p_ar_ doul\u00e7our\n  Ne duist a celle vierge plere,\n  En qui dieus mist tout son affere\n    O dame, sanz ta soule grace,\n  Au fin q_ue_ je cest ovre enbrace,\n  Je n\u2019ay savoir pour acompter;\n  Mais, doulce dame, s\u2019il te place,\n  Bien sai dieus voet q\u2019en toute place\n  L\u2019en doit tes oevres reconter,\n  Pour ta loenge et pris monter\n  Et pour le deable desmonter,\n  Q\u2019est desconfit de ta manace:\n  Mettetz le sens dedeinz mon cuer,\n  Dont ta loenge conter sace.\n    =Ore dirra de la Concepcio_u_n et de la Nativit\u00e9 n_os_tre\n    seigno_ur_, et en p_ar_tie de les joyes n_ost_re dame.=\n    Avint un jo_ur_ de la semeine,\n  Qant ses pe_n_sers la vierge meine\n  A la divine druerie,\n  Et deinz sa chambre fuist soleine\n  Sanz chambrellain ou chambreleine,\n  Survint un angel de Messie\n  Et la salue come s\u2019amie,\n  Del grace dieu trestoute pleine!\u2019\n  La vierge en fuist molt esbahie,[686]\n  Q\u2019elle ert tout soule et desgarnie,\n  Et la novelle estoit soudeine.\n    Mais l\u2019angel par confortement\n  Luy dist molt debon_n_airement,\n  \u2018Ma dame, ne vous doubtez pas,\n  Car dieu le piere omnipotent\n  Voet po_ur_ sauver l\u2019umaine gent\n  Et de ton corps l\u2019enfanteras,\n  Virgine nepo_ur_qant serras.\u2019\n  Et lors tu dis, \u2018He, dieus, com_m_ent\n  Puet ce venir?\u2019 puisq_ue_ tu n\u2019as,\n  Ne jam_m_ais eustes n\u2019en avras\n  D\u2019ascun charnel assemblement.\n    Ma dame, a ce te respondoit\n  Saint Gabriel, et te disoit\n  Qe l\u2019espirit de dieu tout coy\n  Qui tout cell oev_er_e p_ar_ferroit,\n  Com_m_e cil q\u2019est toutpuissant en soy:\n  \u2018Et ce qui naistera de toy\n  Serra nom_m_\u00e9 le fils du Roy,\n  C\u2019est Jh_es_u Crist, a qui l\u2019en doit\n  Trestout hono_ur_ et bon_n_e foy.\u2019\n  Et puis t\u2019en don_n_a signe au quoy\n  Lors ta credence ferme soit.\n    \u2018Qe dieus sur tout est sov_er_ein\n  Il te moustra verray signal\n  De ta cousine et ton p_ro_chein\n  Elizabeth, q\u2019estoit barein,\n  Six moys devant d\u2019especial;\n  Mais dieus, q\u2019est sire et gov_er_nal\n  Sur tout le siecle en general,\n  Luy ad don_n_\u00e9 son ventre plein\n  D\u2019un fils qui molt serra loyal:\n  Ensi deinz ton memorial\n    Qant tu, ma dame, as tout o\u00ff\n  Qe l\u2019angel dist, la dieu mercy\n  Lors en louas, dont simple et coie[687]\n  Tu luy don_na_s response ensi:\n  \u2018La dieu ancelle vei me cy,\n  Soit ta parole toute moye.\u2019\n  Qant as ce dit, vers toy se ploie\n  Saint Gabriel et se desploie\n  Volant a ciel, si q\u2019apres luy\n  Et c\u2019estoit la primere Joye,\n  Dont tu, ma dame, es rejo\u00ff.\n    Solonc la p_ar_ole angeline\n  Jh_esu_m conceustez, et virgine\n  Apres mansistez nette et pure.\n  Mais qant avint q_ue_ ta cousine,\n  Qui d\u2019un enfant ot pris saisine,\n  Dont elle ert grosse a mesme l\u2019ure,\n  Vous encontra par aventure,\n  L\u2019enfant de luy vers toy s\u2019acline\n  Pour faire hono_ur_ a ta porture\n  Com_m_e sa demeine creature:\n  C\u2019estoit miracle assetz divine.\n    Elizabeth fuist celle mere,\n  Que le baptistre a sa costere\n  Dedeinz son ventre lors porta,\n  Qui reconoist la dieu matiere,\n  Et fist l\u2019onour a sa maniere,\n  La miere qant sentist cela,\n  A toy, ma dame, s\u2019escria\n  Par halte vois et l\u00e9e chiere,\n  Si t\u2019ad benoit, que tu pie\u00e7a\n  Par l\u2019angel qui toy noncia\n  Don_n_as credence a dieu le piere.\n    Elizabeth qant s\u2019ap_ar_\u00e7oit,\n  Par grant devocio_u_n disoit:\n  \u2018Benoite, dame, soies tu\n  Car tout que l\u2019angel noncioit\n  Est en ton corps ore avenu:\n  L\u2019enfant deinz moy l\u2019ad bien sentu,\n  Et par ce je l\u2019ay bien conu.\u2019\n  C\u2019est un miracle asses benoit\n  Pour demoustrer la dieu vertu,\n  Siq_ue_, ma dame, en chascun lieu\n  Tes Joyes vienont p_ar_ esploit.\n    O quelle aperte demoust_ra_nce!\n  Son dieu, auci qui n\u2019estoit n\u00e9,\n  Honourt et fait reconoiscance,\n  Ainz q_ue_ sa langue de p_ar_lance\n  Ascunement estoit do\u00e9,\n  Ain\u00e7ois qu\u2019il pot aler au p\u00e9e,\n  Il s\u2019est el ventre travaill\u00e9\n  Pour faire a dieu sa po_ur_voiance;\n  Ain\u00e7ois q\u2019il vist la claret\u00e9,\n  Il p_er_ceust la divinit\u00e9,\n    Itiele chose q\u2019ert novelle\n  Tes Joyes, dame, renovelle;\n  Mais puis ap_re_s g_ra_nt Joye avetz,\n  Qant tu sentis soubz ta cotelle\n  Le vif enfant en ta bo\u00eblle,\n  Qui s\u2019esbanoie a tes cost\u00e9es:\n  Mais qant ce vient en tes pe_n_s\u00e9es,\n  Qe c\u2019est il p_ar_ qui com_m_encez\n  Tous sont, le madle et la femelle,\n  Nuls se doit estre esm_er_veillez,\n  Q\u2019es mere dieu et sa pucelle.\n    Mais a g_ra_nt peine om conteroit\n  Coment Joseph s\u2019esm_er_veilloit,\n  Qant vist sa fem_m_e grosse et pleine,\n  Q\u2019il de ce fait priv\u00e9 n\u2019estoit;\n  Dont p_ar_ dolour il s\u2019aprestoit\n  Fu\u00efr, mais l\u2019angel luy restreigne,\n  Si luy conta trestout l\u2019ov_er_eigne.\n  Plus q_ue_ l\u2019en dire ne porroit,\n  Et toy servir ades se peyne,\n  Ma dame, en esp_er_ance seine\n  Q\u2019il le fils dieu nestre verroit.\n    Ne puet faillir q_ue_ dieus destine,\n  Dont il avint q\u2019a ce t_er_mine\n  Joseph de Nazareth passa\n  Jusq\u2019au Bethlem, u q\u2019il chemine,\n  Et ad Marie en sa covine,\n  C\u2019estoit au temps q\u2019elle ap_ro_cha\n  Son terme, issint q\u2019elle enfanta\n  L\u2019umaine essance ove la divine:\n  Entre les bestes le posa\n  En une crecche u reposa,\n  N\u2019ert pas sa chambre lors marbrine.\n    O cil q\u2019ert Rois sur tout Empire,\n  Com_m_e il voloit orguil despire,\n  Qant il si povrement nasqui!\n  Vers l\u2019asne d\u2019une p_ar_t se vire\n  Et vers le boef de l\u2019autre auci,\n  N\u2019estoit courtine presde luy.\n  O Rois du gloire, ta mercy,\n  Qui viens poverte tiele eslire!\n  La miere que te porte ensi\n  Scieust nepourqant tresbien de fy\n  Qe tu sur toute chose es sire.\n    Cil q\u2019estoit de nature mestre\n  Au due temps; mais autreme_n_t,\n  Contre l\u2019usance q\u2019est terrestre,\n  Le grief dolour q\u2019ont n_ost_re ancestre\n  [Sidenote: =f. 153=]\n  Al houre de l\u2019enfantement,\n  Ma doulce dame, ne te prent,\n  Ainz com_m_e solaill son ray estent\n  Parmy la verre en la fenestre\n  Sanz fendure ou molestement,\n  Ensi, ma dame, salvement\n    Mais certes, dame, de ta Joye\n  Que lors avetz, je ne porroie\n  La disme p_ar_t conter al hure;\n  Car doublement ce te rejoye,\n  Qant vif en char p_re_s toy costoie\n  Qui ciel et terre est au dessure,\n  Et d\u2019aultre p_ar_t q\u2019il sanz lesure\n  Nasquit de toy a sa mesure,\n  Com_m_e dieu puissant p_ar_ toute voie,\n  Lors fuist complie l\u2019escripture,\n  Que Rois David de toi psalmoie.\n    O dame, bien dois estre l\u00e9e,\n  Qant dieus t\u2019estoit abandon_n_\u00e9;\n  Qui fuist ton piere ore est ton fils,\n  Qui toy fo_ur_ma tu as fo_ur_m\u00e9,\n  Qui t\u2019engendra as engendr\u00e9,\n  Il toy crea, tu luy norris,\n  Qui tout comp_re_nt tu as compris,\n  De qui l\u2019ancelle avetz est\u00e9,\n  Ore es la dame: a mon avis\n  Nuls puet conter le droit devis,\n  Dont tu, ma dame, es honour\u00e9.\n    O dieus, ta file te con\u00e7oit,\n  Et puis t\u2019espouse t\u2019enfantoit,\n  Et ta norrice estoit t\u2019amie,\n  Ta soer en berces te gardoit,\n  Et une vierge t\u2019allaitoit,\n  La tue ancelle ot en baillie\n  Ton corps, qui molt sove_n_t te lie,\n  Ta creature te portoit:\n  Ja puis n\u2019ert tiele chose o\u00efe,\n  Car en toute la compaignie\n  Forsq\u2019une soule fem_m_e estoit.\n    O dieus, qui feis trestoute beste,\n  Et la salvage et la domeste,\n  Et fo_ur_mas l\u2019om_m_e a ta semblance,\n  Trestoute chose q\u2019est celeste,\n  Drois est po_ur_ ce q\u2019a ta naiscance\n  Soit fait ascune demoustra_n_ce,\n  Dont soit o\u00efe la parlance\n  En tous paiis de la terreste,\n  Pour meulx avoir la conoisca_n_ce:\n  Mais tout cela de ta puissance\n  Fuist fait, sicom_m_e no_us_ dist la geste.\n    =Ore dirra de les mervailles qui aviendront, qant\n    n_ost_res_eignour_ fuist n\u00e9e.=\n    As pasto_ur_s qui la nuyt veilloio_n_t\n  Un angel dieu vint noncier,\n  Et si leur dist q\u2019ils l\u00e9es en soiont,[688]\n  Car en Bethlem n\u00e9e trov_er_oiont\n  Jh_esu_m, qui doit le mond salver;\n  Et puis o\u00efront un Miller\n  Des angles doulcement chanter,\n  \u2018Soit gloire a dieu en halt,\u2019 disoio_n_t,\n  \u2018Et peas en terre soit plener\n  As gens qui vuillont peas amer.\u2019\n  C\u2019estoit le chan\u00e7on q\u2019ils chantoio_n_t.\n  Tout d\u2019un acord passont ava_n_t\n  Jusq\u2019en Bethlem, u qu\u2019ils trov_er_ont\n  Marie, Joseph et l\u2019enfant,\n  Q\u2019estoit en ses drapeals gisant\n  En un rastell, u bestes eront;\n  Dont ils g_ra_nt joye desmeneront\n  Et leur avision conteront\n  As tous qui leur furont deva_n_t,\n  Les ascoultantz s\u2019esm_er_veilleront,\n  Et tu, ma dame, as Joye g_ra_nt.\n    Enqore dieus d\u2019autre manere\n  La nuyt qant il nasquit prim_er_e\n  Sa deit\u00e9 nous demoustroit;\n  Car d\u2019une estoille belle et clere\n  Au tout le mond don_n_a lumere,\n  Et fermement l\u2019establissoit\n  Sur la maiso_u_n u q\u2019il estoit.\n  Trois Rois, q\u2019estoiont divinere,\n  Chascuns offrende ove soi portoit,\n  Q\u2019il a ton fils sacrifioit\n  Pardevant toy, sa doulce mere.\n    En genullant luy font offrens,\n  C\u2019est orr et mirre et f_ra_nc encens,\n  En demoustrance p_ar_ figure\n  Qu\u2019il estoit Rois sur toutes gens,\n  Et verray dieus omnipotens,\n  L\u2019estoille q\u2019apparust dessure\n  Nous signefie en sa droiture\n  Q\u2019il sire estoit des elementz.\n  O tu sa mere et vierge pure,\n  Molt t\u2019esjo\u00efstes a celle hure\n  Des tiels hono_ur_s, des tieus p_re_sentz.\n    =Ore dirra de la Circumcisio_u_n n_ost_re s_eignour_ et la\n    Purificacio_u_n de n_ost_re dame.=\n    O tu virgine enfanteresse,\n  P_ar_ autre voie avetz leesce,\n  Qant ton enfant fuist circu_m_cis;\n  P_ar_ ce nous moustra g_ra_nde humblesce,\n  Fuist en son corps tout acomplis;\n  Mais a ce point estoit finis\n  La Circumcision jadis,\n  Et par toy q\u2019es no salveresse\n  Solonc la loy de ton chier fils\n  Ly cristiens baptesme ad pris,\n  Au quoy se clayme et se p_ro_fesse.\n    Au jour quarante de s\u2019enfance\n  Au temple dieu fuist p_re_sent\u00e9\n  Ton fils, po_ur_ garder l\u2019observance\n  D\u2019umilit\u00e9 et d\u2019obeissance;\n  Pour ce s\u2019estoit humili\u00e9:\n  Dont Simeon en son degr\u00e9\n  Le receust a grant chieret\u00e9,\n  Q\u2019il estoit p_re_stre, et la faisance\n  Du temple estoit a luy don_n_\u00e9;\n  Mais unqes jour ne fuist si l\u00e9e,\n    De ses deux mains l\u2019enfant manoie\n  Dessur l\u2019autier et le conjoye,\n  Et puis l\u2019enbrace p_ar_ loisir\n  Et fait honour p_ar_ toute voie,\n  Disant: \u2018O dieus, puisq_ue_ je voie\n  Ton corps, ore ay tout mon desir;\n  Dont s\u2019il te vendroit au plesir,\n  Laissetz moy ore en pes morir,\n  Qe je n\u2019ay plus q_ue_ faire doie,\n  Ma dame, en tiele chose o\u00efr\n  Te croist toutdis novelle Joye.\n    Cil Simeon maint a_u_n devant\n  Ot bien o\u00ff q\u2019un tiel enfant,\n  Q\u2019ert fils au Roy sup_er_iour,\n  Serroit par grace survenant\n  En une vierge, u q\u2019il naiscant\n  Sa char p_re_ndroit po_ur_ n_ost_re amour;\n  Dont lors pria son creatour\n  Po_ur_ vir le fils au toutpuissant:\n  Mais lors, qant il en ot l\u2019onour[690]\n  Et tint en bras son salveour,\n  Tout le souffist le remenant.\n    Ton fils, ma dame, soulement\n  Ne volt pas estre obedient\n  Au loy tenir endroit de soy,\n  Ain\u00e7ois voloit, ensemblement\n  Qe tu, ma dame, tielement\n  Pour ce solonc la viele loy,\n  Ma dame, au temple trestout coy\n  Te viens purer, et nequedent\n  Qant a nature il n\u2019ert du quoy;\n  Car sanz corrupcio_u_n, je croy,\n  Ton fils portas tout purement.\n    Qant dieus nasquist, a celle fois\n  Roy fuist Herode, a qui les trois,\n  Des queux vous ay le conte fait,\n  La qu\u2019il estoit en son palois;\n  Et luy conteront tout le fait,\n  Come p_ar_ l\u2019estoille chascun vait\n  Sercher l\u2019enfant qui fuist estrait\n  De dieu le piere et serroit Rois\n  Sur tout le mond: mais p_ar_ agait\n  Herodes qu\u2019il serroit desfait\n  Pensa, com_m_e cil q\u2019estoit malvois.\n    Herodes, qui fuist plein d\u2019envie,\n  Q\u2019ils voisent cell enfant sercher,\n  Et q_ue_ chascun reviene et die\n  Ce q\u2019il ad fait de sa partie;\n  Car il avoit deinz son penser\n  Q\u2019il le ferroit tantost tuer.\n  Mais dieus, a qui riens puet grev_er_,\n  Qant ils leur cause ont acomplie,\n  Par songe les fist rettourner\n  Une autre voie sanz parler\n  [Sidenote: =f. 154=]\n    =Ore dirra com_m_ent Rois= =Herodes fist occire les enfantz\n    en Bethlem, et com_m_ent n_ost_re dame et Joseph s\u2019en\n    fuirent ovesques l\u2019enfant en Egipte.=\n    Herodes, qant s\u2019est ap_ar_\u00e7uz\n  Com_m_ent il ad est\u00e9 de\u00e7uz,\n  Q\u2019a luy des trois nul reto_ur_na,\n  Fist a ses privez et ses drus\n  Leur lances p_re_ndre et leur escutz,\n  Et si leur dist et com_m_anda,\n  Tous les enfantz q\u2019om tuera\n  En Bethlem et environ la:\n  Q\u2019il p_ar_ ce quide estre au dessus\n  Car celluy qui dieus aidera\n  Des tous p_er_ils ert defenduz.\n    Car dieus, qui tint son fils chery,\n  P_ar_ songe en ot Joseph garny,[691]\n  Et si luy dist, \u2018P_er_netz l\u2019enfant,\n  Maisq_ue_ sa mere voise ove luy:\n  Aletz vous ent, fuietz de cy\n  Jusq\u2019en Egipte tout avant,\n  U vuill que soies demourant.\u2019\n  Vers la, ou q\u2019ils se sont guari;\n  Mais fals Herode le tirant\n  Tua d\u2019enfantz le remenant\n  Sanz avoir pit\u00e9 ne mercy.\n    Drois est q_ue_ l\u2019en doit acompter\n  Pour les miracles reconter\n  Qe lors en Egipte aveneront,\n  Qant tu ma dame y vins p_ri_mer\n  Ove ton enfant pour habiter:\n  En tous les temples u q\u2019ils ero_n_t,\n  Et lieu a ton chier fils donero_n_t,\n  Q\u2019a sa puissance resister\n  Ne poent, ainz p_ar_ tout tremblero_n_t:\n  Les mescreantz s\u2019esm_er_veilleront,\n  Dont tu, ma dame, as Joye au cuer.\n    Une arbre halte, belle et pleine\n  Auci, ma dame, en une pleine\n  En celle Egipte lors estoit,\n  Dont fuist la fame molt lo_n_gteine, 28300\n  Q\u2019au toute gent malade et seine,\n  Qui les racines enbevoit\n  Ou autrement le fruit mangoit,\n  Sant\u00e9 du corps asses don_n_oit:\n  Dont il avint une semeine\n  Qe ton chier fils p_ar_ la passoit,\n  Et l\u2019arbre au terre s\u2019obeissoit\n  Pour l\u2019onourer en son demeine.\n    O tu virgine et la dieu miere,\n  Qant si foreine creature\n  Conoist son dieu en la mani\u00e8re;\n  Dont ta loenge plus appiere\n  P_ar_ ton chier fils, q\u2019est dieu dessure:\n  Car lors scies tu, de sa droiture\n  Q\u2019il estoit sire de nature\n  Et puet tourner l\u2019avant derere,\n  C\u2019est une chose que t\u2019assure;\n  Siq_ue_, ma dame, en chascune hure\n    Dieus au sovent la malfaisa_n_ce\n  Du male gent p_ar_ sa souffrance\n  Laist pour un temps, mais au darrein\n  De sa justice il p_re_nt vengance:\n  Pour ce vous di q_ue_ celle enfance,\n  Qe cil tirant moertrer vilein\n  Faisoit tuer, vient ore au mein:\n  Cil q\u2019ad pover du tout humein\n  Le fist morir sanz po_ur_voiance\n  Dont cil te manda le certein\n  Qui t\u2019ad, ma dame, en reme_m_b_ra_nce.\n    Des toutes p_ar_tz te vient confort,\n  Car qui sur tous est le plus fort,[692]\n  C\u2019est ton chier fils, t\u2019ad envoiez\n  Ses angles, qui te font desport,\n  Disantz q_ue_ tu du l\u00e9e port\n  En Israel retourneretz.\n  Je ne say dire les journ\u00e9s,\n  Qui sont ove toy du bon acort,\n  Molt estoit dieus regraciez,\n  Qui toy, ma dame, ad remenez,\n  Et ton fils ad guari du mort.\n    Ensi, ma dame, d\u2019umble atour\n  En Nazareth fais ton retour,\n  Ove tes parens pour sojourner;\n  Et puis avint q_ue_ p_ar_ un jour\n  P_ar_entre toy, ma dame, et lour\n  Si fais ton fils ove toy mener;\n  Mais qant ce vint au retourner,\n  Tes joyes changont en dolour,\n  Car tu ne puiss ton fils trover,\n  Combien q_ue_ tu luy fais sercher\n  En la Cit\u00e9 p_ar_ tout entour.\n    O dame, je ne doubte pas\n  Que tu fecis maint petit pass,\n  Ainz q_ue_ poes ton fils avoir,\n  Combien q\u2019il fuist et viels et lass,\n  Q\u2019il duist auci son p\u00e9e movoir,\n  S\u2019il te porroit ap_ar_cevoir:\n  Deux jours serchastes en espoir,\n  Qe tu, ma dame, riens trovas,\n  Mais l\u2019endemain tu puiss veoir\n  Q\u2019il ad conclus de son savoir\n  Les phariseus et les p_re_latz.\n    Au tierce jour luy vas trovant\n  As mestres de la viele loy,\n  Qui prou ne scievont a l\u2019enfant\n  Respondre, ainz ont m_er_vaille g_ra_nt\n  De sa doctrine et de sa foy.\n  Tu luy crias: \u2018Beal fils, pour quoy\n  Ne scies tu q_ue_ ton piere et moy\n  T\u2019aloms en g_ra_nt dolour querant?\u2019\n  Il lieve et puis excuse soy,\n  Si vait tout simplement ove toy,\n    Ton fils te suyt molt hu_m_bleme_n_t\n  Et tu t\u2019en to_ur_nes bellement\n  A Nazareth ton parent\u00e9,\n  Q\u2019ain\u00e7ois estoiont molt dolent,\n  Mais ore ont joye a leur talent,\n  Qe tu ton fils as retrov\u00e9.\n  Bien tost ap_re_s en Galil\u00e9e\n  Ot une feste celebr\u00e9\n  Des noeces, u courtoisement,\n  Que ton chier fils y soit men\u00e9\n  Ove toy, ma dame, ensembleme_n_t.\n    Le feste ert riche et bien servi,\n  Maisq_ue_ bon vin leur est failly\n  En la maison Archideclin;\n  Dont ton chier fils, qant il l\u2019o\u00ef,\n  Les potz q\u2019estoiont d\u2019eaue empli\n  Fist changer leur nature en vin\n  Molt bell et bon et fresch et fin,\n  Et le rendiront g_ra_nt mercy:\n  La moustra Jh_esu_s son divin,\n  Dont le forein et le voisin\n  De l\u2019escoulter sont esbahi.\n    O dame, qui scieust bien conter\n  Tous les miracles au plener\n  De ton fils en s\u2019enfantel age,\n  Sanz nombre en porroit om trov_er_,[693]\n  Qe molt fesoiont a loer:\n  Mais q\u2019il ert humble de corage,\n  Des tous paiis savoit langage\n  Pour bon_n_es gens acompaigner;\n  Mais sur trestous a vo lignage\n  Chascun endroit de son estage\n  Faisoit grant joye demener.\n    =Ore dirra com_m_ent n_ost_re sire fuist baptiz\u00e9.=\n    Dieus, qui volt chang_er_ en sa guise\n  La Sinagoge pour l\u2019Eglise,\n  Faisoit la transmutacio_u_n\n  Siq_ue_ baptesme serroit prise\n  En lieu de Circumcisio_u_n;\n  Par quoy de sa p_ro_visio_u_n\n  Ot un servant, Jehans p_ar_ no_u_n,\n  Qui molt estoit de sainte aprise,\n  Faisant sa predicacio_u_n\n  Au pueple pour salvacio_u_n\n  Du loy novelle et les baptize.\n    Oultre le flom Jordan estoit\n  Prechant au pueple la salu\n  Du loy novelle, et leur disoit\n  Qe cil qui noz pecch\u00e9s toldroit\n  Du ciel en terre ert descendu\n  Et s\u2019est de n_ost_re char vestu;\n  Et qu\u2019il au pueple soit conu,\n  Jehans du doy le demoustroit\n  Disant, \u2018Vey cy l\u2019aignel de dieu!\n  Vei cy qui tout le mond p_er_du\n    Jehan en le desert se tint\n  P_ar_ grant penance, u q\u2019il s\u2019abstint,\n  Q\u2019il pain ne vin ne char gousta;\n  Delice nulle a soy retint,\n  Du mell salvage ainz se sustint,\n  [Sidenote: =f. 155=]\n  De l\u2019eaue but, que plus n\u2019y a,\n  Toute vesture refusa\n  Forsq_ue_ des peals q\u2019om escorcha\n  De ces Chameals, car bien sovint\n  Et gule en p_ar_adis tua\n  Adam, dont nous morir covint.\n    De son p_re_cher, de sa penance\n  Toutplein des gens a repenta_n_ce\n  Solonc la loy novelle attrait,\n  Q\u2019a luy vindrent p_ar_ obeissance,\n  Et du baptesme l\u2019observance\n  Res\u00e7oivent, siq_ue_ son bienfait\n  Au loy novelle g_ra_nt bien fait.\n  Dont Crist, q\u2019en fist la po_ur_voiance,[695]\n  Qui volt refaire no forsfait,\n  Vint a Jehan et quiert q\u2019il ait\n  Baptesme, dont sa loy avance.\n    Jehans respont: \u2018Laissetz estier;\n  Baptesme tu me dois don_n_er,\n  Qui viens de moy baptesme quere.\u2019\n  \u2018Souffretz,\u2019 fait Crist, \u2018de ton p_ar_ler,\n  Car ce p_ar_tient a mon mestier:\n  Je viens pour estre debon_n_ere,\n  Et pour cela t\u2019estuet p_ar_fere\n  La chose dont je te requier.\u2019\n  Ensi disant se fait attrere\n  En l\u2019eaue, u q_ue_ de son affere\n  Jehans le faisoit baptiser.\n    La vois de ciel lors descendist,\n  Et com_m_e tonaire il p_ar_le et dist:\n  \u2018Vei cy mon tresdouls am\u00e9 fils,\n  Ove ce le ciel d\u2019amont ovrist,\n  Et vint y ly saintz esp_er_itz,\n  Qui la semblance au droit devis\n  D\u2019un blanc collomb lors avoit p_ri_s,\n  Et p_ar_dessus sa teste assist.\n  De celle veue estoit suspris\n  Jehans, qui puis apres toutdis\n  Du grant miracle s\u2019esjo\u00fft.\n    Jehan, q\u2019estoit le dieu amy,\n  P_ar_ l\u2019angel, qui luy fist savoir\n  Disant, \u2018Qa_n_t tu verras celluy\n  Venir, dessur la teste a qui\n  Le blanc colomb vendra seoir,\n  C\u2019est le fils dieu, sachez pour voir.\u2019\n  De tant fuist il en bon espoir;\n  Mais puis qua_n_t dieus le fist ensi\n  Siq\u2019il le puet des oills veoir,\n  De lors fist il tout son devoir,\n    Qui toute chose sciet et voit\n  Du p_ro_vidence se pourvoit,\n  Q\u2019il p_ar_ ses oev_er_es volt moustrer\n  Q\u2019il fils de dieu le piere estoit;\n  Dont deux miracles il faisoit,\n  Qui molt firont a m_er_vailler,\n  Les queux bon est a reciter\n  Po_ur_ sa puissance remembrer\n  Et po_ur_ despire en leur endroit\n  Ne se voldront, dont excuser\n  Ne se porront p_ar_ ascun droit.\n    =Ore dirra en p_ar_tie des miracles que n_ost_res_eignour_\n    faisoit avant sa mort.=\n    Un temps avint q\u2019en Bethanie\n  Lazar, de Marthe et de Marie\n  Qui frere estoit solonc nat_ur_e,\n  S\u2019estoit pass\u00e9 de ceste vie;\n  Dont il avoit la char purrie,\n  Car quatre jours en sepulture\n  Avoit est\u00e9 devant celle hure\n  Y vint; siq_ue_ de nulle a\u00ffe\n  L\u2019en esp_er_oit: mais qui sa cure\n  Puet faire en toute creature\n  De son poair la mort desfie.\n    Qant n_ost_re sire y doit venir\n  Au monument, gette un suspir,\n  Et de ses oils il lermoia\n  Et de son corps se laist fremir,\n  Si dist, \u2018Lazar, vien toy issir.\u2019\n  En luy, qui mort estoit pie\u00e7a,\n  Ses mains et p\u00e9es om deslia,\n  Et il sanz plus du detenir\n  Se lieve et son dieu mercia.\n  Le pueple trop s\u2019esm_er_veilla\n  P_ar_ tout u l\u2019en le puet o\u00efr.\n    Une autre fois bien apparust\n  Qe son chier fils dieus reconust,\n  Qant cink mill hom_m_es il ameine\n  Ascune riens que l\u2019en mangust,\n  Et la famine leur constreine;\n  Mais un y ot q\u2019a molt g_ra_nt peine\n  Avoit cink pains en son demeine\n  Et deux piscons, sicom_m_e dieu plust.\n  La gent s\u2019assist en une pleine,\n  Et dieus les faisoit toute pleine\n  P_ar_ son douls fils, qui lors y fust.\n    Cil q\u2019est du fuiso_u_n capitein\n  Et les pisco_u_ns tant fuisonoit\n  Que du relef ot au darrein\n  Des cophins dousze trestout plein,\n  Et chascun hom_m_e asses mangoit:\n  P_ar_ quoy l\u2019en sciet tr_es_bien et voit,\n  N\u2019est uns qui faire ce porroit\n  D\u2019ascun poair qui soit humein;\n  Siqu\u2019ils diont et au bon droit,\n  Que Jh_es_u Crist en son endroit\n    Et d\u2019autre p_ar_t com_m_unement\n  P_ar_ tout u q\u2019il estoit p_re_sent\n  Il guarist toutes maladies,\n  C\u2019estoit de la leprouse gent,\n  C\u2019estoit des voegles ensement,\n  C\u2019estoit de les forseneries,\n  Les gouttes, les ydropesies,\n  Les fievres et les parlesies,\n  De sa parole soulement\n  Nuls en pot faire les maistries,[697]\n  S\u2019il ne fuist dieus omnipotent.\n    O tu virgine, la dieu mere,\n  Tu es des autres la primere,\n  Qui du verraie experience\n  De dieu sentistes la matiere;\n  Qua_n_t il entra deinz ta costiere,\n  Et puis nasquit sanz violence,\n  Et molt sovent en ta p_re_sence\n  Q\u2019il estoit fils de dieu le piere,\n  Et molt sovent p_ar_ audience,\n  Dont chascun jour te recom_m_e_n_ce\n  La joye dont tu es pleniere.\n    O dame, po_ur_ tes grandes Joyes,\n  Que lors des tantes p_ar_tz avoies\n  Molt pl_us_ q_ue_ je conter ne say,\n  Je te pry, dame, toutes voies\n  Par ta pit\u00e9 que tu me voies;\n  Des griefs pecch\u00e9s dont langui ay,\n  Et vers ton fils m\u2019acorderay,\n  O dame, a qui si tu m\u2019envoies\n  A sa mercy resceu serray,\n  Du quelle faillir ne porray,\n  Si tu sa mere me convoies.\n    De la p_ro_v_er_be me sovient,\n  Q\u2019om dist q_ue_ molt sovent avient\n  Ap_re_s grant joye grant dolour,\n  Ainz que l\u2019en sache ou quide nient:\n  Devant le Pasques p_ar_ un jour\n  Soudainement le g_ra_nt dolour\n  De ton fils, dame, et ton seigno_ur_,\n  Dont po_ur_ conter ce q_ue_ te vient\n  Trestout mon cuer deschiet en plo_ur_:\n  Et nepourqant le creatour\n  Scieust q\u2019ensi faire le covient.\n    =Ore dirra de la passio_u_n de n_ost_re seignour Jh_es_u Crist.=\n    O Jh_es_u, je te cry mercy,\n  Qe tu deignas po_ur_ no_us_ souffrir;\n  Dont s\u2019il te plaist, beal sire, ensi,\n  En ton honour je pense yci\n  Conter, q_ue_ l\u2019en le doit o\u00efr,\n  La passio_u_n dont vols morir\n  Po_ur_ no_us_ du male mort guarir:\n  Sur quoy, Jh_es_u, je t\u2019en suppli\n  Siq_ue_ j\u2019en puisse ove toy partir,\n  Dont m\u2019alme soit au departir\n    Les mestres de la viele loy,\n  Qui ne scievont respondre a toy,\n  Conceivont de leur p_ro_pre envie\n  Sanz cause la malice en soy,\n  Au fin q\u2019ils ta novelle foy\n  Puissont quasser en ceste vie,\n  Mais ils en ont leur art faillie:[698]\n  Et nepourqant q_ue_ l\u2019en t\u2019occie\n  Font compasser qant et po_ur_ quoy;\n  Qui leur p_ro_met tout son a\u00efe,\n  Maisq\u2019ils gardent consail en coy.\n    Trente deniers il prent de lour,\n  [Sidenote: =f. 156=]\n  Dont il son mestre et creatour\n  Vendist com_m_e traitre desloyal:\n  Tout s\u2019acordont du lieu et jour,\n  Sur quoy Judas po_ur_ son seigno_ur_\n  Conoistre leur don_n_a signal,\n  Si dist q\u2019 \u2018Ove vous a ce journal\n  Lors baiseray com_m_e p_ar_amo_ur_,\n  Celluy tenetz pour principal;\n  C\u2019est cil qui vous en com_m_unal\n  Querretz pour faire le dolour.\u2019\n    Jh_esu_s, qui tout savoit devant,\n  De ses disciples au devant\n  Mande au Cit\u00e9 pour ordiner\n  L\u2019ostell u qu\u2019il serroit mangant\n  Sa cene, et puis lo_ur_ vait suiant:\n  Il mesmes volt lo_ur_ pi\u00e9s laver\n  Humilit\u00e9 pour essampler,\n  Et puis ove tout le remenant\n  S\u2019assist au Cene po_ur_ manger.\n  Qant ce fuist fait, apres souper\n  Il s\u2019en vait oultre meintenant.\n    Lors prist Jh_esu_s ovesq_ue_ luy\n  Piere et Jehan et Jaque auci\n  Et laist les autres a derere[699]\n  Et si leur dist, \u2018Attendetz y,\n  Qe je vois faire ma priere.\u2019\n  Et lors passe oultre ove mo_ur_ne chere\n  Si loigns com_m_e l\u2019en gette une pere,\n  Et as genoils s\u2019est obe\u00ff,\n  Ses mains levez vers dieu son piere;\n  Si luy prioit en la maniere\n  Com_m_e vous m\u2019orretz conter yci.\n    Par ce q\u2019il ot le corps humein\n  Tant durement il s\u2019effroia,\n  Du quoy p_ar_my le tendre grein\n  Du char les gouttes trestout plein\n  Du sanc et eaue alors sua;\n  Si dist: \u2018O piere, entendes \u00e7a,\n  Fai que la mort me passera,\n  Car tu sur tout es sov_er_ein;\n  Et nepourqant je vuil cela\n  Que vous vuilletz q_ue_ fait serra,\n    Qant ot ce dit, il retournoit\n  A ses disciples et trovoit\n  Q\u2019ils s\u2019estoiont tous endormis,\n  Et p_ar_ deux fois les esveilloit,\n  Et vait arere et dieu prioit\n  Semblablement com_m_e je vo_us_ dis.\n  Au tierce fois leur dist: \u2018Amys,\n  Dormetz, car je me voi soubmis.\n  Vei la qui vient a grant esploit,\n  Dormetz en peas, car je suy pris,\n  N\u2019est qui rescousse faire en doit.\u2019[700]\n    Au paine ot il son dit cont\u00e9,\n  Qe cil Judas le malur\u00e9\n  En route de la male gent\n  Y vint trestout devant au pi\u00e9,\n  Si ad son mestre salu\u00e9,\n  Et ove ce tricherousement\n  Luy baise; et lors com_m_unement\n  De toutes p_ar_tz estoit hu\u00e9,\n  Si l\u2019un luy boute, l\u2019autre p_re_nt;\n  Ensi fuist pris soudainement,\n  Au venderdy la matin\u00e9e.\n    Au prime tost ap_re_s suiant\n  Devant Pilat le mescreant\n  Ils ont Jh_esu_m ove soy menez,\n  Des fals tesmoignes accusant:\n  Le corps tout nu luy vont liant\n  Et lors luy don_n_ent les coll\u00e9es\n  Disant, \u2018O Crist, p_ro_phetis\u00e9s\n  Qui t\u2019ad feru,\u2019 et plus avant\n  Luy ont d\u2019escourges flaiellez,\n  Siq\u2019en son corps n\u2019y ot laissez\n  Un point q_ue_ tout ne fuist sangla_n_t.\n    Al houre tierce en juggement\n  S\u2019assist Pilat, et falsement\n  Au mort dampna le corps J_hes_u\n  Qui lors pristront un vesteme_n_t\n  Du pourpre et si l\u2019ont revestu,\n  Et de l\u2019espine trop agu\n  Luy font coron_n_e, et le pi\u00e9 nu\n  Sa croix luy baillont p_ro_preme_n_t\n  A porter, et ensi vencu\n  La croix portant s\u2019en vait au lieu[701]\n  U qu\u2019il morra vilainement.\n    Al houre siste sur le mont\n  Firont Jh_esu_m crucifier;\n  Des grosses cloues trois y sont,\n  Des deux les mains t_re_sp_er_c\u00e9 ont,\n  Du tierce font les pies ficher;\n  Si font la croix ensus lever,\n  Et deux laro_u_ns en rep_ro_ver\n  D\u2019encoste luy pendant y vont;\n  Eysil et fiel puis font meller,\n  La soif Jh_es_u pour estancher;\n    Et puis, qant non_n_e vint a point,\n  Jh_esu_s, q\u2019estoit en fieble point\n  Selonc le corps, a dieu pria,\n  Au fin q\u2019il ne se venge point\n  De ceaux qui l\u2019ont batu et point;\n  Et lors a halte voix cria,\n  \u2018Hely!\u2019 et soy recom_m_anda\n  Au dieu son piere, et en cela\n  De ceste vie il se desjoynt:\n  Mais lors tieus signes desmoust_ra_,                             28750\n  Qe nuls p_ar_ droit se doubtera\n  Q\u2019il n\u2019est ove dieu le piere joynt.\n    L\u2019eclips encontre sa nature\n  La cliere jour faisoit oscure;\n  La terre de sa p_ar_t trembloit,\n  Les grosses pierres p_ar_ fendure\n  Sont routes, et la sepulture\n  De la gent morte ov_er_te estoit,\n  Dont il plusours resuscitoit;\n  Se fent en deux a mesme l\u2019ure:\n  Centurio, qui tout ce voit,\n  Dist q\u2019il le fils de dieu estoit,\n  Seignour du toute creature.\n    Un chivaler y ot Longis,\n  Qui du voeglesce estoit soubgis,\n  A luy bailleront une lance,\n  Qui de Jh_es_u le cuer au pitz\n  T_re_sp_er_ce, et lors fuist tout complis\n  Dont bon Joseph p_ar_ la suffra_n_ce\n  Du Pilat en droite ordinance\n  Le corps d\u2019en halt la croix ad pris,[702]\n  Si l\u2019ad enoignt du viele usance,\n  Et puis luy ad de po_ur_voiance\n  En un sepulcre ensevelis.\n    Mais lors se lieve p_ar_ envie\n  Des males gens la compaignie,\n  Et au Pilat s\u2019en vont pour dire[703]\n  Faisoit, qant il estoit en vie,\n  Q\u2019il ot poair a desconfire\n  La mort, et c\u2019estoit a despire:\n  \u2018Pour ce no_us_ te prions, beal sire,\n  Nous vuilletz don_n_er la baillie\n  Du corps garder\u2019: et sanz desdire\n  Trestout ce q_ue_ la gent desire\n  Leur g_ra_nte, q_ue_ dieus le maldie.\n    Et lors qant ils en ont pooir[704]\n  Des chivalers quatre y mettoio_n_t,\n  Qui p_ar_ trois jours sanz soy movoir\n  Le garderont matin et soir,\n  Qe ses disciples, s\u2019ils vendroio_n_t,\n  P_ar_ nuyt embler ne luy porroio_n_t.\n  As chivalers g_ra_nt sold donoio_n_t,\n  Siqu\u2019ils bien facent leur devoir,\n  Et cils tresbien le p_ro_mettoio_n_t;\n  Mais contre dieu qant ils guerroio_n_t,\n    =Ore dirra de la Resureccio_u_n n_ost_res_eignour_, et la cause\n    pour quoy il voloit mesmes devenir hom_m_e et souffrir la mort,\n    pour le pecch\u00e9 de Adam.=\n    Ore ay du passio_u_n escrit,\n  Come l\u2019evangile no_us_ descrit;\n  Mais de sa Resurreccio_u_n\n  Savoir porretz. Cil qui nasquit\n  Par grace du saint espirit\n  Sanz paine et sanz corrupcio_u_n\n  De la virgine, et Lazaro_u_n\n  Resuscita, n\u2019ert pas reso_u_n\n  Q\u2019il ait son corps du mort soubgit:\n  Mist a Resuscitacio_u_n\n  La tierce jour, dont il revit.\n    Mais cil, qui ne se volt celer,\n  Qant il s\u2019ad fait resusciter,\n  Apparust a la Magdaleine,\n  Puis a Simon volt apparer,\n  A Cleophas auci moustrer\n  Se fist, com_m_e l\u2019escript_ur_e enseigne;\n  Et q_ue_ la foy nous soit certeine,\n  [Sidenote: =f. 157=]\n  Et a Thomas faisoit taster\n  Le corps q\u2019il ot du char humeine:\n  Cil qui ne croit a tiele enseigne\n  Ne say dont se puet excuser.\n    O Jh_es_u Crist, endroit de moy\n  Qe tu es le fils dieu je croy,\n  Qui de la vierge as p_ri_s naisca_n_ce,\n  Et du baptesme auci la foy\n  Confesse en ta novelle loy;\n  Que tu ta mort et ta penance\n  Souffris pour no deliverance\n  Du deable, qui no_us_ eust a soy\n  Soubgit; et puis je n\u2019ay doubtance\n  Q\u2019au tierce jour de ta puissance\n  Resuscitas le corps de toy.\n    Mais tu, q\u2019es Rois du tout celestre\n  Et d\u2019infernal et du terrestre,\n  A g_ra_nt m_er_vaille je me pense\n  Que tu deignas en terre nestre\n  Et don_n_er mesmes ta p_re_sence,\n  Q\u2019es plain du toute sapience,\n  Par qui tout bien fine et com_m_ence;\n  Et puisq_ue_ tu es si g_ra_nt mestre,\n  Q\u2019est ce q_ue_ de ta p_ro_vidence\n  N\u2019eussetz destourn\u00e9 la sentence\n  Du lance que te fiert au destre?\n    Deux causes, sire, en ce je voi,\n  L\u2019un est justice et l\u2019autre amour.\n  Justice voelt q_ue_ chascun Roy\n  Droiture face et tiene loy;\n  Pour ce covint q_ue_ cell errour\n  Qui vint d\u2019Adam n_ost_re ancessour\n  Soit redresc\u00e9 d\u2019ascun bon tour:\n  Mais qant a ce Adam de soy\n  N\u2019ot le poair, q\u2019ain\u00e7ois maint jour\n  Le deable come son peccheour\n    Pris fuist Adam ove sa covine\n  P_ar_ juggement du loy divine,\n  Dont faire estuet redempcio_u_n;\n  Car dieus ne volt pas p_ar_ ravine\n  Tollir du deable la saisine,\n  Ain\u00e7ois fist paier la ran\u00e7on.\n  P_ar_ qui fuist ce? P_ar_ l\u2019angel no_u_n;\n  Car ce n\u2019eust pas est\u00e9 reso_u_n,\n  Depuisq\u2019Adam fist la ruine:\n  Fist faire sans corrupcio_u_n\n  Un autre Adam de la virgine.\n    Icest Adam en s\u2019engendrure\n  Sanz culpe estoit du forsfaiture\n  Que le primer Adam faisoit;\n  Pour ce pot il de sa droiture\n  La ran\u00e7on faire a sa mesure,\n  Ou autrement de son endroit\n  Combatre au deable po_ur_ son droit:\n  Le corps qu\u2019il ot de no nature\n  Au croix pour no ran\u00e7o_u_n paioit,\n  Com_m_e cil qui n_ost_re frere estoit\n  Et n\u00e9e de la virgine pure;\n    Et pour p_ar_ler de sa bataille,\n  Son espirit faisoit mervaille,\n  Car il enfern ot assiegez,\n  Dont par vertu les murs assaille,\n  Sa croix ou main, dont fiert et maille,\n  Et s\u2019est dedeinz au force entrez;\n  Dont il Adam ad aquitez,\n  Si tient le mestre deable en baille\n  Des ferrs estroitement liez;\n  Et puis au corps s\u2019est retournez\n  Malgr\u00e9 le deble et sa merdaille.\n    Qant dieus q\u2019estoit victorials\n  Ot despuill\u00e9 les enfernals,\n  Jusq\u2019au sepulcre retournoit,\n  Le corps q\u2019ain\u00e7ois estoit mortals\n  Au tierce jour resuscitoit.\n  Miracle de si halt endroit\n  Unques nul hom_m_e ne faisoit,\n  Car c\u2019estoit tout luy principals\n  Qui n_ost_re foy plus affermoit:\n  Dont soit le no_u_n de luy benoit,\n  Q\u2019ensi rechata ses vassals.\n    =Puisqu\u2019il ad dit de la Passio_u_n n_ost_res_eignour_ Jh_es_u\n    Crist, dirra ore de la Compassio_u_n n_ost_re dame.=\n    O vierge et mere dieu Marie,\n  Qant ton chier fils sa passio_u_n\n  Souffrist, ain\u00e7ois en compaignie\n  Y es; siq_ue_ de ta partie\n  T\u2019estuet avoir compassio_u_n:\n  Dont en ma contemplacio_u_n,\n  Ma dame, sanz elacio_u_n,\n  Que ta loenge en soit o\u00efe,[705]\n  J\u2019en frai la declaracio_u_n,\n  Siq_ue_ ta meditacio_u_n\n    Mais certes je ne puiss suffire\n  De cuer penser, de bouche dire:\n  Le cuer me falt tout en pensant,[706]\n  Pour reconter ne pour descrire\n  La g_ra_nt dolour, le g_ra_nt martire\n  Qe lors avetz pour ton enfant;\n  Car unques fem_m_e n\u2019ama tant,\n  Ne unq_ue_s fem_m_e un autre amant\n  Avoit de si treshalt empire;\n  De toi, ma dame, al houre qant\n  Om luy voloit a tort occire.\n    Matin qant ton enfant fuist p_ri_s\n  Et ses desciples sont fu\u00efz,\n  Tu, dame, lors y aprochas;\n  En suspirant ove plours et cris[707]\n  Tu viens devant tes enemys\n  En la p_re_sence de Pilas:\n  Mais lors y ot nuls advocatz,\n  A l\u2019avantage de ton fils,[708]\n  Dont p_ar_ dolour sovent palmas;\n  Mais autre m_er_cy n\u2019y trovas\n  Forsq\u2019ils vo_us_ ont, dame, escharniz.\n    O dame, ce n\u2019estoit m_er_vaille,\n  Qant tu ne troves q_ue_ te vaille\n  Po_ur_ ton fils aider en destresce,\n  Si lors ta paine s\u2019apparaille;\n  Car la puante gent merdaille\n  Mainte parole felon_n_esse\n  Plain de dolour et de tristesce\n  Te distront en leur ribaldaille;\n  Des males gens auci la p_re_sse\n  Tant fuist, q_ue_ tu en es opp_re_sse:[709]\n  Vei la dolente com_m_en\u00e7aille!\n    He, dame, enquore autre dolour\n  Te croist, q_ue_ ly fals to_ur_mentour\n  Ton fils escourgent au piler,\n  Dont fuist sanglant p_ar_ tout ento_ur_,\n  Et tu, ma dame, n\u2019as poer\n  Ascunement de luy aider:\n  Nuls ne s\u2019en doit esm_er_vailler\n  Si lors te change la colour,\n  Car chascun cop de l\u2019escourger\n  Te fiert, ma dame, en ton pe_n_ser\n  Solonc l\u2019estat du fin amour.\n    Tristesce enqore et marreme_n_t\n  Ma dame, qant tu poes o\u00efr\n  Pilat don_n_er le juggement,\n  Et puis, ma dame, toy p_re_sent\n  Laissa le pueple covenir;\n  Lors vient en toy le sovenir,\n  Q\u2019asses de doel te fait venir,\n  Pensant de son avienement,\n  Et q\u2019il nasquit sanz fol desir;\n  Pour ce ne duist il pas souffrir\n    He, dame, enqore croist ta peine,\n  Qant vois venir en la champeine\n  Des gens sanz nombre et estraier\n  Des citezeins et gent foreine:\n  Chascuns endroit de soy se peine\n  Com_m_e puet venir et aprocher,\n  Ton fils et toy pour esguarder,\n  La qu\u2019il venoit sa croix porter\n  Jusqes au mont p_ar_ tiele enseigne\n  En tiele chose consirer,\n  Ma dame, lors te falt aleine.\n    Bien tost ap_re_s lors voies tu\n  Les tourmentours, q\u2019ont estendu\n  Ton fils po_ur_ attacher au crois:\n  Lors escrias, \u2018O fils Jh_es_u,\n  Je te suppli de ta vertu,\n  Laissetz morir ta mere ain\u00e7ois.\u2019\n  Ensi disant deux fois ou trois\n  Qant le poair t\u2019ert revenu,\n  Tu dis, \u2018Helas!\u2019 a basse vois,\n  \u2018Helas, Pilat! helas, malvois!\n  Helas! mon joye ay tout p_er_du.\u2019\n    He, dame, pour mirer au droit\n  La fo_ur_me com_m_e l\u2019en estendoit,\n  Ton fils qant fuist crucifi\u00e9,\n  Dont veine et nerf, u q_ue_ ce soit,\n  Trestout au force debrisoit,\n  [Sidenote: =f. 158=]\n  Tant sont tirez en long et l\u00e9e,\n  Alors s\u2019estoiont desjoign\u00e9,\n  O qui ta paine conteroit\n  Que lors te vient en la pens\u00e9e?\n  Le corps q\u2019il ot ensi pen\u00e9\n  Ton cuer pena de tiel endroit.\n    Mais sur trestout te multeplie\n  Le doel, qant ton chier fils se plie\n  Dessur la croix et haltement\n  La vois que tu, ma dame, o\u00efe\n  Avetz t\u2019eston_n_e fierement,\n  Dont tu pasmas asses sovent:\n  Son cuer fendu ton cuer po_ur_fent,\n  La mort de luy toy mortefie;\n  Son corps morust, ton corps s\u2019exte_n_t\n  Com_m_e mort gisant piteuseme_n_t,\n  Car toute joye t\u2019est faillie.\n    Du mort qui t\u2019ad fait dep_ar_tir\n  Q\u2019a vivre plus tu n\u2019as plesance;\n  P_ar_ quoy la Mort te vient saisir,\n  Mais Vie ne le voet souffrir,\n  Ensi com_m_ence la destance;\n  Mort vient et claime l\u2019aqueintance,\n  Et Vie a soy trait la balance,\n  Que l\u2019un p_re_nt l\u2019autre va tollir:\n  Ensi toy falt la sufficance,\n  Qe po_ur_ le temps tu n\u2019as puissance\n    He, dame, bien p_ro_phetiza\n  Saint Simeon, qui toy conta\n  Com_m_ent l\u2019espeie a sa mesure\n  Ta dolente alme passera.\n  O dame, ce signefia\n  Compassio_u_n de ta nature,\n  Que lors t\u2019avient a mesme l\u2019ure\n  Qant ton enfant la mort endure:\n  L\u2019espeie lors te tresp_er_\u00e7a,\n  Mais dieus, q\u2019avoit ta vie en cure,\n  De sa puissance l\u2019aresta.\n    He, qui dirroit ta paine fiere,\n  Qant il to_ur_na vers toy sa chiere,\n  Et a Jehan tout ensement,\n  Et si vous dist en la maniere,\n  \u2018Vei ci ton fils, vei ci ta mere!\u2019\n  O com_m_e l\u2019eschange fuist dolent,\n  Qant po_ur_ ton fils omnipotent\n  Si p_re_ns en lieu de ta lumere\n  La lanterne en eschangement;\n  Du quoy je n\u2019ay mervaillement\n  Si celle espeie lors te fiere.\n    Si toute paine et le martire\n  Que le martir et la martire\n  Souffriront unqes a nul jour\n  Fuissont en un, ne puet souffire\n  Pour comparer ne pour descrire,\n  Car celle paine q\u2019ert de lour\n  C\u2019estoit la paine exteriour,\n  Que soulement le corps enpire,\n  Mais ta paine ert interiour,\n  Dont t\u2019alme sente la tristour\n  Plus q_ue_ nul hom_m_e porroit dire.\n    Ce p_ar_tient, dame, a ton devoir\n  Pour dolour et tristesce avoir\n  Plus q_ue_ nulle autre en terre n\u00e9e;[711]\n  Ce que nul autre puet savoir,\n  Endroit de sa divinit\u00e9\n  Q\u2019il est fils de la trinit\u00e9,\n  Et qu\u2019il de toy s\u2019est encharn\u00e9.\n  Pour ce, qant tu luy poes veoir\n  Morir solonc l\u2019umanit\u00e9,\n  Le doel que lors tu as men\u00e9\n  N\u2019est cuer qui le puet concevoir.\n    Quiq_ue_ remaint, quiq_ue_ s\u2019en vait,\n  Ma dame, tu te tiens ensi\n  En compleignant le g_ra_nt mesfait[712]\n  Des males gens, qui tout sustrait\n  Le fils dieu, qui de toy nasqui:\n  Mais cil qui lors eust tout o\u00ef\n  Le dolour et la pleignte auci,\n  Que lors p_ar_ toy sont dit et fait,\n  Il porroit dire bien de fy\n  Que ja de nulle ou de nully\n    Un temps gisoies en pasmant,\n  Un autre temps en lermoiant,\n  Ore en suspir, ore en compleignte;\n  Et molt sovent vas enbra\u00e7ant\n  La croix, u tu ton fils pendant\n  Reguars, du sanc dont goutte meinte\n  T\u2019ad du vermail, ma dame, teinte\n  Des plaies que p_ar_ grief destreinte\n  Vienont d\u2019en halt la croix corant:[713]\n  Le dolour de la fem_m_e enceinte\n  A ta dolour n\u2019est resemblant.\n    Mais puis, qant Joseph dependoit\n  Ton fils de la u qu\u2019il pendoit,\n  Pitousement tes oels levoies;\n  Et qant son corps au terre estoit,\n  Ton corps d\u2019amour s\u2019esvertuoit\n  Pour l\u2019enbracer, u tu le voies,\n  Et enbra\u00e7ant tu luy baisoies,\n  Sovent as chald, sovent as froit;\n  Sovent ton douls fils reclamoies,\n  Des lermes tu son corps muilloies,\n  Et il ton corps du sanc muilloit.\n    Tant come tu as son corps p_re_sent,\n  Enqore ascun confortement\n  En as; mais deinz brieve houre ap_re_s,[714]\n  Qant Joseph en son monume_n_t\n  Le mist, lors desconfortement\n  Dont tu Joseph prias ades\n  Q\u2019il po_ur_ ton cuer remettre en pes\n  Toi ove ton fils ensembleme_n_t\n  Volt sevelir, siq_ue_ jam_m_es\n  En ceste vie u que tu es\n  Ne soietz mais entre la gent.\n    Mais ce, nientmeinz q_ue_ tu prias,\n  Joseph dedist, dont qant veias\n  Sanz toy ton fils enseveli,\n  Dont tu crias, ploras, pasmas,\n  Et regretas la mort de luy\n  Q\u2019ert ton enfant et ton amy,\n  Sovent disant, \u2018Helas, aymy!\n  O si je ne reverray pas\n  Mon fils! Helas, o dieu mercy!\n  Fai, sire, que je moerge yci\n  Pour la pit\u00e9 que tu en as.\u2019[715]\n    La mort, ma dame, po_ur_ certein\n  Si ton chier fils p_ar_ sa tendresce\n  N\u2019eust envoi\u00e9 tout prest au mein\n  De dieu son piere soverein\n  Ses angles, qui p_ar_ g_ra_nt hu_m_blesce\n  Te font confort a la destresce,\n  Si te diont joye et leesce,\n  Q\u2019au tierce jour tout vif et sein\n  Verras ton fils; et ensi cesse\n  P_ar_ leur novelle la tristesce\n    =Puisq\u2019il ad dit de la Compassio_u_n de n_ost_re dame, dirra\n    ore de les joyes quelles elle avoit apres la Resurreccio_u_n\n    de so_u_n chier fils.=\n    He, dame, com_m_ent conteroie\n  Deinz brief de la soudeine Joie\n  Que lors te vient au tierce jo_ur_?\n  Qant l\u2019espirit revient sa voie\n  D\u2019enfern, u q\u2019il ad pris sa proie\n  Et aquit\u00e9 n_ost_re ancessour,\n  Et sur tout ce com_m_e droit seigno_ur_\n  Du mort au corps fait son reto_ur_,\n  Et puis le lieve et le convoie\n  Et ceaux qui furont en erro_ur_\n  En droite foy les supple et ploie.\n    O dame, si ton fils appiere\n  A toy pour moustrer la maniere\n  Q\u2019il s\u2019est levez du mort en vie,\n  Drois est q_ue_ soietz la primere\n  Ain\u00e7ois q_ue_ Jaque, Andreu ne Piere,\n  Et ensi fuist, n\u2019en doubte mie,\n  Dont tu, ma dame, es rejo\u00ffe.\n  Houstetz, ma dame, la misere\n  De moy, et p_ar_ ta courtoisie\n  En alme et corps sanz dep_ar_tie\n  Me fai joyous, tresdoulce mere.\n    Apres sa Resurreccio_u_n\n  Mort fuist mis en soubjeccio_u_n,\n  Q\u2019aincois avoit de no_us_ poer;\n  Dont qant tu as inspeccio_u_n,\n  Ma dame, ta refeccio_u_n\n  Siq\u2019en avant n\u2019estuet parler\n  De pleindre ne de suspirer\n  Ne d\u2019autre tiele objeccio_u_n:\n  P_ar_ quoy desore vuil conter\n  Tes joyes, dont porray monter,\n  Ma dame, en ta p_ro_teccio_u_n.\n  [Sidenote: =f. 159=]\n    He, dame, molt te confortas\n  Qant ton fils mort vif revoias,\n  Qui puis ap_re_s au Magdaleine,\n  Se moustra, dont chascuns son cas\n  Te vient conter a tiele enseigne;\n  Puis apparust il al unszeine\n  De sa doctrine et leur enseine,\n  Et sur ce dist a saint Thomas\n  Qu\u2019il tasteroit sa char humeine\n  Pour luy remettre en foy certeine,\n  Qui p_ar_devant ne creoit pas.\n    He, dame, ce n\u2019estoit petit,\n  Grant Joye en as et g_ra_nt plesance;[716]\n  Car lors scies tu sanz contredit\n  Que les apostres sont parfit\n  Du droite foy sanz mescreance;\n  Chascuns en porte tesmoignance,[717]\n  Et si diont par grande instance,\n  \u2018No seignour q\u2019estoit mort revit,\n  Mort est vencu de sa puissance.\u2019\n  Les mescreantz en ont grevance,[718]\n    =Puisq\u2019il ad dit de la Resureccio_u_n, dirra ore de\n    l\u2019Ascencio_u_n nostre Seigneur.=\n    Jh_esu_s, qui tout volt conferm_er_,\n  Qe no_us_ devons jam_m_es dout_er_\n  Q\u2019il estoit fils au toutpuissa_n_t,\n  Ain\u00e7ois q\u2019om doit p_ar_ tout cont_er_,\n  Sa char humeine fist monter\n  Au ciel, dont il venoit devant:\n  L\u2019apostre tous et toy voiant,\n  Vint une nue en avalant,[720]\n  Dont il se clost, si q\u2019esgarder\n  Chascuns s\u2019en vait esm_er_veillant,[721]\n  Et tu, ma dame, a leescer.\n    Qant il montoit, en mesme l\u2019ure\n  Dieus envoia par aventure\n  Deux hom_m_es, dame, toy p_re_sent,\n  Qui portont blanche la vesture\n  Et furont du belle estature,\n  Et si diont curtoisement:\n  \u2018O vous du Galile\u00eb gent,\n  Cil Jh_esu_s qui s\u2019en vait dessure,[722]\n  A son g_ra_nt Jour de Juggement\n  Lors revendra semblablement\n  Pour juger toute creature.\u2019\n    Cil qui t\u2019ad guari des tous mals,\n  C\u2019est ton chier fils, les deux vassals\n  A ton honour, ma dame, envoit,\n  Pour toy conter com_m_e tes foials,\n  Que cil q\u2019ain\u00e7ois estoit mortals\n  A dieu son piere, u qu\u2019il estoit\n  Et a sa destre s\u2019asseoit.\n  O dame, q\u2019es de tiels consals\n  Priv\u00e9, bien dois en ton endroit\n  Grant Joye avoir, qant de son droit\n  Ton fils estoit de ciel Royals.\n    O dame, je n\u2019en sui doubtans,\n  De ciel furont les deux sergantz,\n  Qui vienont de la court divine\n  Faire en la foy le meulx creantz,\n  Et pour toy conter la covine,\n  Com_m_ent ton fils ot pris saisine\n  De ciel: et lors chascuns t\u2019encline,\n  Et puis s\u2019en vont en halt volantz[723]\n  Vers celle court q\u2019est angeline.\n  Ton fils, q\u2019ensi la mort termine,\n  Nous moustra bien q\u2019il est puissa_n_tz.\n    En ceste siecle se rejoye\n  Son fils monter en g_ra_nt hono_ur_;\n  Mais tu, ma dame, d\u2019autre voie\n  Bien dois avoir p_ar_faite Joye,\n  Voiant ton fils sup_er_iour,\n  De ciel et terre Emp_er_eour;\n  Des tous seigno_ur_s il est seigno_ur_,\n  Des Rois chascuns v_er_s luy se ploie:\n  Et ce te fait de jour en jour\n  Tenir les Joyes au sojour\n    =Puisqu\u2019il ad dit de l\u2019Ascensio_u_n n_ost_res_eignour_, dirra\n    ore de l\u2019aveneme_n_t du saint espirit.=\n    L\u2019en doit bien trere en reme_m_b_ra_nce\n  De n_ost_re foy la po_ur_tenance\n  Com_m_e il avint: po_ur_ ce vo_us_ dis,\n  Cil qui nous tient en gov_er_nance,\n  Ainz q\u2019il morust, de sa plesance\n  A ses apostres ot promis\n  Que dep_ar_ dieu leur ert tramis\n  De ciel ly tressaintz esp_er_itz,\n  Par qui serront en la creance\n  Sur quoy le temps q\u2019il ot assis\n  Attendont en bon_n_e esp_er_ance.\n    O dame, q\u2019en scies tout le fait,\n  Tu n\u2019as pas joye contrefait,\n  Ainz fuist certain et beneur\u00e9;\n  Dont p_ar_ consail chascuns s\u2019en vait[722]\n  De les apostres en aguait\n  Ove toy, ma dame, en la Cit\u00e9,\n  Et la se sont ils demour\u00e9,\n  En esp_er_ance et en souhait\n  Du temps qant serront inspir\u00e9\n  De l\u2019espirit leur avou\u00e9,\n  Par qui bont\u00e9 serront p_ar_fait.\n    Ensi com_m_e ton fils leur p_ro_mist,\n  Bien tost apres il avenist;\n  Dieus ses apostres visita,\n  L\u2019espirit saint il leur t_ra_mist,\n  Qui de sa grace replenist\n  Div_er_ses langues leur moustra\n  Semblable au flam_m_e q_ue_ s\u2019en va[724]\n  Ardant, dont chascun s\u2019esbahist\n  Prim_er_ement, mais puis cela\n  La mercy dieu chascuns loa,\n  Car toute langue il leur ap_ri_st.\n    Qant tieles langues ont res\u00e7uz,\n  De meintenant leur est infuz\n  La grace, dont chascuns parloit\n  De Mede et P_er_ce et des Caldeus,\n  D\u2019Egipte et d\u2019Ynde en leur endroit;\n  Car terre soubz le ciel n\u2019avoit,\n  Dont le language ne parloit\n  L\u2019apostre, qui fuist droit Hebreus:\n  Du quoy g_ra_ntment s\u2019esmerveilloit\n  La multitude quelle estoit\n  Des autres, q\u2019en sont trop confuz.[725]\n    Ensi de grace repleniz\n  S\u2019acordont p_ar_ com_m_un assent,\n  Qe l\u2019un de l\u2019autre soit partis\n  La foy precher en tous paiis\n  Pour convertir la male gent:\n  Sur quoy chascuns sa voie p_re_nt\n  Par tout le mond com_m_unement;\n  Neis un des tous y est remis,\n  Ma dame, ove toy q_ue_ soulement\n  Jehans, qui debon_n_airement\n    =Ore dirra com_m_ent n_ost_re dame se contint en la compaignie\n    de Jehan Evangelist apres l\u2019Ascencio_u_n.=\n    Apres l\u2019assumpcio_u_n complie\n  Jehan, ma dame, ades se plie\n  Pour toy servir et honourer:\n  Honeste en fuist la compaignie,[726]\n  L\u2019un vierge a l\u2019autre s\u2019associe\n  Ensemblement a demourer.\n  Lors, dame, tu te fais aler\n  En la Cit\u00e9 pour sojourner\n  La q_ue_ tu pues a guarantie\n  Pour y aler et contempler\n  A ta divine druerie.\n    Car ja n\u2019estoit ne ja serra\n  Cuer qui si fort enamoura\n  Du fin amour en esp_er_ance,\n  Com_m_e tu, ma dame; et pour cela\n  Unques celle houre ne passa,\n  Qe tu ton fils en remembrance\n  N\u2019eussetz p_ar_ droite sovenance,\n  Com_m_e fuist conceu, com_m_e ot naisca_n_ce,\n  Com_m_e se contint puis en s\u2019enfance,\n  Com_m_e d\u2019eaue en vin fist la muance,\n  Com_m_e Lazaro_u_n resuscita.\n    De tieles choses tu te penses,\n  Et puis ap_re_s tu contrepenses\n  De sa penance et dure mort;\n  Mais d\u2019autre p_ar_t qant tu repenses\n  Son relever, lors tu compenses\n  Mais au darrein te vient plus fort[727]\n  La Joye q\u2019en ton cuer resort,\n  Qant tu l\u2019Ascencio_u_n pourpenses;\n  Car lors te vient si g_ra_nt confort,\n  Que p_ar_ tresamourous enhort\n  Te semble a estre en ses p_re_sences.\n    Sovent tu vais pour remirer\n  Le lieu u qu\u2019il se fist monter,\n  [Sidenote: =f. 160=]\n  Guardant aval et puis dessure\n  Ma dame, et lors t\u2019en fais aler\n  Par fin amo_ur_ qui te court sure\n  Po_ur_ sercher deinz sa sepulture,\n  Si tu luy poes par aventure\n  En l\u2019un ou l\u2019autre lieu trover.\n  Tu es sa mere de nature,\n  Et d\u2019autre p_ar_t sa creature,\n  Si q\u2019il te falt a force amer.\n    Combien q_ue_ t\u2019alme fuist divine\n  Ma dame, enqore a mon avis\n  De tiel amour que je destine\n  Pour la tendresce femeline\n  Ton tendre cuer estoit suspris:\n  Car j\u2019en suy tout certains et fis,[728]\n  L\u2019amour que portas a ton fils\n  Estoit de tiele discipline,\n  Qe tout le monde au droit devis\n  Ne tous les seintz de paradis\n    Mais si d\u2019amour soietz vencu,\n  Enqore il t\u2019est bien avenu\n  Qe n\u2019es amie sanz amant;\n  Car ly trespuissant fils de dieu\n  Q\u2019en toy, ma dame, estoit conceu,\n  C\u2019est ton amy et ton enfant,\n  Qui vait de toy enamourant\n  Sur toute rien que soit vivant:\n  Loial est il, loiale es tu,\n  Bien fuist l\u2019amour de vo_us_ seant,\n  Par qui tout bien nous est venu.\n    Ma dame, tu as avantage,\n  Qe sanz ta l_ett_re et ton message,\n  Ainz soulement de ta pens\u00e9e,\n  Ton amy savoit le corage\n  De toy et tout le governage\n  Et en apert et en cel\u00e9e:\n  Dont il te savoit molt bon gr\u00e9,\n  T\u2019envoia de son halt estage\n  Son angel, qui t\u2019ad confort\u00e9:\n  Si tu soies enamour\u00e9e\n  D\u2019un tiel amy, tu fais q_ue_ sage.\n    La dame que voet estre amye\n  A tiel amy ne se doit mye\n  Desesp_er_er ascunement;\n  Car quoy q\u2019om pense ou face ou die,\n  Sa sapience est tant guarnie\n  Le ciel ove tout le firmament,\n  La terre ove tout le fondement,\n  Tout fist au prim_er_e establie.\n  He, dame, tu fais sagement\n  D\u2019amer celluy qui tielement\n  De son sens nous gov_er_ne et guie.\n    Ton amy, dame, est auci fort,\n  Q\u2019au force il ad vencu la mort,\n  Et tous les portes enfernals\n  Rompu, pour faire le confort\n  A ceaux q\u2019ain\u00e7ois furont mortals:\n  Unques Charles Emp_er_ials\n  N\u2019estoit ensi victorials,\n  Ne si forcibles de son port.\n  Dont m\u2019est avis q\u2019uns tiels vassals,\n  Ma dame, p_ar_my ses travals\n  Digne est d\u2019amour et de desport.\n    Enquore pour parler ensi\n  Lors m\u2019est avis par droit amer\n  Que tu, ma dame, as bien choisy;\n  Car il sur tout est enbelly\n  Plus q_ue_ l\u2019en porroit deviser:[729]\n  Trestous les angles au primer,\n  Et cils qui dieus glorifier\n  Voldra, par te sont esjo\u00ff;\n  Car ils n\u2019ont autre desirer,\n  Fors soul sa face remirer\n    Et si nous parlons de richesse,\n  Ma dame, unqes nulle Emp_er_esse\n  Un autre amy si riche avoit;\n  Car ciel et terre ove leur g_ra_ndesse,\n  La mer ove tout sa p_ar_fondesse,\n  Le firmament q\u2019ensus l\u2019en voit,\n  Trestout ce p_ar_tient a son droit;\n  N\u2019y ad richesse en nulle endroit\n  Dont ne puet faire sa largesce.\n  D\u2019un tiel amy qui se pourvoit\n  Par povret\u00e9 n\u2019avra destresce.\n    De gentillesce pour voir dire,\n  Ma dame, tu scies bien eslire\n  Un amy gentil voirement\n  Plus q_ue_ nul hom_m_e puet souffire[729]\n  Pour reconter ne pour descrire:\n  Car dieu le piere est son parent,\n  Q\u2019avant trestout com_m_encement\n  Egal a luy deinz son empire,\n  Et puis la char q\u2019il de toy p_re_nt\n  Estoit n\u00e9e du royale gent:\n  Vei la com_m_e il est gentil sire!\n    Et pour parler de curtoisie,\n  Lors est asses que je vous die\n  Que ton amy soit plus curtois\n  Que nuls qui maint en ceste vie;\n  Car il est de la court norrie\n  Entrer porra nul jour du moys,\n  S\u2019il par la grace dieu ain\u00e7ois\n  Ne laisse toute vilainie.[730]\n  He, dame, tu as bien ton chois,\n  Si bien norry qant tu luy vois,\n  A qui tu mesmes es amye.\n    Mais ton amy et ton vassal\n  Est il, ma dame, liberal?\n  Certainement je dy q_ue_ voir\n  A nous trestous en gen_er_al\n  Don_n_a le meulx de son avoir,\n  C\u2019estoit son corps, dont vie avoir\n  Nous fist, et puis de son pooir\n  Le mondein ove l\u2019espirital\n  No_us_ ad don_n_\u00e9 pour meulx valoir.\n  He, dame, ne te puet doloir\n  D\u2019avoir si bon especial.\n    De treble joye a mon avis\n  En ciel, en terre, en creature;\n  En ciel pour ce q_ue_ tes amys\n  Y est du pres son piere mys,\n  Com_m_e cil q\u2019est toutpuissa_n_t dessure:\n  C\u2019est une chose que t\u2019assure\n  Qu\u2019il est auci de ta nature,\n  Par ce q\u2019en toy sa char ad pris\n  Et toy laissa virgine pure;\n  Dont reso_u_n est q_ue_ l\u2019en t\u2019onure\n    A plus sovent de jour en jour[731]\n  D\u2019en halt le ciel superiour[732]\n  Ses angles t\u2019ad fait envoier,\n  Pour reporter la g_ra_nt doul\u00e7our\n  De vo tresfin loyal amour,\n  Q\u2019est entre vous sanz deviser.\n  He, dame, de tiel messager,\n  Par qui te voloit visiter,\n  Q\u2019ert de sa maison angelour,\n  Q\u2019ensi te fesoit honurer\n  De son celestial honour.\n    En terre auci te fais jo\u00ffr,\n  Car des apostres pues o\u00efr\n  Chascune jour de la semeigne,\n  Com_m_e ils les gens font conv_er_tir,\n  Po_ur_ queux ton fils voloit morir:\n  Dont tu, ma dame, as Joye pleine,\n  Car p_ar_ cela tu es certeine\n  Qant tiel effect vois avenir;\n  Du quoy ton cuer grant Joie meine\n  Pour la salut du vie humeine,\n  Quelle autrement devoit perir.\n    La nuyt q_ue_ ton chier fils nasquit\n  Molt fuist certain q_ue_ l\u2019angel dist,\n  Qe peas a l\u2019om_m_e soit en terre;\n  Car ainz q\u2019il mort po_ur_ no_us_ souffrit,\n  La terre en soy lors fuist maldit,\n  Mais ton chier fils q\u2019est debon_n_ere                            29550\n  La faisoit de sa mort refere,\n  Et l\u2019om_m_e, ain\u00e7ois qui p_ar_ mesfere\n  Au deable avoit est\u00e9 soubgit,\n  Remist en grace de bienfere.\n  He, dame, de si bon affere\n  Ton cuer en terre s\u2019esjo\u00fft.\n    Depuisq_ue_ l\u2019om_m_e ot offendu\n  Son dieu, de lors fuist defendu\n  Qu\u2019il eust pover sur creature,\n  Car par pecch\u00e9 luy fuist tollu\n  Ce qu\u2019il ain\u00e7ois ot de nature:\n  Mais qant ton fils morust, al hure\n  Lors fuist redempt la forsfaiture,\n  Dont la franchise estoit rendu\n  A l\u2019om_m_e, siq\u2019en sa mesure\n  De toutes bestes a dessure\n  Il fuist le seconde ap_re_s dieu.\n    Et ensi fuist reconcil\u00e9\n  [Sidenote: =f. 161=]\n  Entre autre creature et nous;\n  Dont m\u2019est avis en verit\u00e9\n  Qe ton cuer, dame, en son degr\u00e9\n  Du creature estoit joyous:\n  Car ton chier fils, q\u2019est gracious,\n  Le ciel, la terre et nous trestous,\n  Et chascun creature n\u00e9e,\n  Ma dame, pour l\u2019amour de vo_us_\n  Ad du novell fait glorious,\n    =Ore dirra de la mort et de la Assumpcio_u_n de n_ost_re Dame.=\n    He, dame, com_m_ent conteroie\n  Ce que je penser ne po_ur_roie?\n  Car certes je ne puiss suffire,\n  Si toute langue serroit moie,\n  Pour reconter la disme joye,\n  De jour en jour q\u2019en toy respire,\n  Depuis ce q_ue_ ton fils et sire\n  A dieu le piere en son empire\n  S\u2019estoit mont\u00e9 la halte voie:\n  Mais sur tout, dame, po_ur_ voir dire,\n  Par fin amour qui te convoie.\n    Et pour ce, dame, ton amy,\n  Ton chier fils et ton chier norri,\n  Qui ton desir trestout savoit,\n  Au temps qu\u2019il avoit establi\n  Volt bien q_ue_ tout soit acompli\n  Ce que ton cuer plus desiroit:\n  P_ar_ quoy, ma dame, en son endroit\n  Ne t\u2019avoit pas mys en oubli,\n  Ainz son saint angel t\u2019envoioit,\n  Par qui le temps te devisoit\n  Q\u2019il voet q_ue_ tu vendretz a luy.\n    Sicom_m_e l\u2019escript no_us_ fait conter,\n  Ma dame, pour droit acompter,\n  Depuis le temps q_ue_ ton chier fils\n  Fuist mort et q\u2019il te volt laisser\n  Derere luy pour demourer,\n  Mais lors de ciel il t\u2019ad tramis\n  Son angel, q\u2019ad le terme mis,\n  Q_ua_nt tu du siecle dois passer\n  Pour venir a son paradis,\n  U tu, ma dame, apres toutdis\n  Dois ton chier fils aco_m_paigner.\n    Cell angel, dame, te desporte\n  P_ar_ une palme q\u2019il t\u2019apporte,\n  Q\u2019en paradis avoit crescance,\n  De les apostres un la porte\n  Devant ton fertre en obeissance;\n  Car au jour tierce sanz penance\n  Morras, ce dist, p_ar_ l\u2019ordinance\n  De dieu, q\u2019ot fait ovrir sa porte,\n  U dois entrer en sa puissance.\n  Ensi te mist en esp_er_ance\n  Cel angel, qui te reconforte.\n    Qant as entendu le message,\n  Et oultre ce tu luy prioies\n  Q\u2019ascun de l\u2019enfernal hostage,\n  Qant tu serres sur ton passage\n  Des oels mortielx jam_m_es ne voies;\n  Et puis prias p_ar_ toutes voies\n  Disant: \u2018O dieus, qui tu m\u2019envoies\n  Tes saintz apostres au terrage\n  Du corps dont nestre tu deignoies.\u2019\n  Tout fuist g_ra_nt\u00e9 ce que voloies,\n    O dame, cil qui toy fist nestre\n  D\u2019un ventre viel, baraigne et flestre,\n  Volt ore auci contre nature\n  Miracle faire ensi com_m_e mestre,\n  Par quoy ton fin de la terrestre\n  Volt guarder com_m_e sa propre cure;\n  Si fist venir par aventure\n  Tous ses apostres en une hure,\n  Q\u2019ain\u00e7ois en mainte diverse estre\n  Te vint garder en sa mesure\n  Ove grant part de sa co_ur_t celestre.\n    Ton fils te dist en confortant,\n  \u2018O mere, vei cy ton enfant!\u2019\n  Et tu, ma dame, d\u2019umble atour\n  Luy ditz, \u2018Beal fils, je me com_m_ant\n  A toy,\u2019 ensi sovent disant,\n  \u2018Mon fils, mon dieu, mon creato_ur_!\u2019\n  Ton corps morust sanz nul dolo_ur_,\n  Par toute la maiso_u_n s\u2019espant,\n  Qe cils qui furont la entour\n  Sont repleniz du g_ra_nt doul\u00e7our,\n  Loenge et grace a dieu rendant.\n    Qui toute chose en soi comp_re_nt,\n  Il mesmes t\u2019alme enporte et p_re_nt\n  Des angles tout environ_n_\u00e9,\n  Et a son piere en fait p_re_sent,[733]\n  U toutes joyes du p_re_sent\n  Et puis par g_ra_nt solempnet\u00e9\n  Les saintz apostres ont port\u00e9\n  Ton corps jusq\u2019a l\u2019enterrement:\n  Mais ainz q_ue_ fuissetz enterr\u00e9,\n  Maint g_ra_nt miracle y ot moustr\u00e9\n  Pour convertir la male gent.\n    Ensi come ils ton corps portoio_n_t,\n  Les males gens q\u2019envie avoiont\n  Le pensont a deshonourer;\n  Ruer au terre le voloiont,\n  Du quoy lo_ur_ vint g_ra_nt encombrer;\n  Les uns com_m_en\u00e7ont avoegler,\n  Les autres ne poont houster\n  Leur mains du fertre u s\u2019aherdoio_n_t,\n  Si leur covint mercy crier\n  Et les apostres de prier,\n  Ainz q\u2019ils de riens gariz en soio_n_t.[734]\n    Ton corps des cendals bel atto_ur_ne_n_t,\n  Du Josaphat en la val\u00e9e;\n  Puis lo_ur_ dist dieus q\u2019ils n\u2019en reto_ur_ne_n_t,\n  Mais q\u2019en la place ades sojo_ur_nent[735]\n  Trois jours; car lors en verit\u00e9\n  Prendroit le corps resuscit\u00e9\n  Pour mener en sa deit\u00e9.\n  Ensi l\u2019apostre ne s\u2019en tournent,\n  Ainz a g_ra_nt joye ont demour\u00e9\n  Pour estre a la sollempnet\u00e9;\n  Le dieu precept en ce p_ar_fournent.\n  Vint ove ses angles infinitz\n  Po_ur_ ton saint corps resusciter;\n  Dont en ton corps l\u2019alme ad remis,\n  Et si te dist com_m_e bons amys,\n  O mere, molt de toy louer:\n  \u2018Virgine sanz nul mal penser,\n  Ore est le temps du guerdon_n_er,\n  Qe tu m\u2019as de ton lait nourris:\n  Q\u2019en joye sanz determiner\n  Serras tu, mere, et je ton fils.\n    \u2018Du vie mere es appell\u00e9e,\n  La mort en toy n\u2019ad poest\u00e9,\n  Tenebres ne te pourront p_re_ndre,\n  Q\u2019en toy fuist la lumere n\u00e9e;\n  Je mys en toy ma deit\u00e9,\n  Po_ur_ ce ton corps ne serras cendre.\n  O belle vierge, fresche et tendre,\n  Tu portas clos en ta cost\u00e9e:\n  Ore est q_ue_ je le te vuil rendre,\n  Venetz ove moy la sus ascendre,\n  U que tu serras coron_n_\u00e9e.\n    \u2018Sicome du joye as repleny\n  Le mond, q\u2019ain\u00e7ois estoit peri,\n  Et celle gent q\u2019estoit perdue,\n  Ma belle mere, tout ensi\n  Le ciel amont, qant vendretz y,\n  O tu m\u2019espouse, o tu ma drue,\n  Tu es la moye et je suy tue,\n  Ore serra ton desir compli.\u2019\n  Ensi parlant le corps remue,\n  Montantz en halt dessur la nue,\n  L\u2019espouse ovesq_ue_ son mary.\n    De molt g_ra_nt joye et melodie\n  La court de ciel fuist replenie,\n  Qant voiont venir la virgine:\n  Car mesmes dieu la meine et guie\n  Et de son ciel l\u2019ad fait saisine,\n  Et la coron_n_e riche et fine\n  De la richesce que ne fine\n  Assist dessur le chief Marie;\n  Siq_ue_ sanz fin de sa covine\n  Ert dame de la court divine,\n  U tout honour luy multeplie.\n    Les saintz apostres qui ce viront\n  Po_ur_ tesmoigner le fait escriront,                             29750\n  Rendant loenge a leur seignour:\n  Mais au m_er_vaille ils s\u2019en p_ar_tiront,\n  Car l\u2019un de l\u2019autre s\u2019esvaniront\n  Trestout en un moment du jo_ur_;\n  Chascuns reguarde soy entour,\n  Et se trovent sanz nul destour\n  En les paiis dont ils veniront;\n  U qu\u2019il p_re_chont leur salveour,\n  Et par miracles de l\u2019errour\n  [Sidenote: =f. 162=]\n    =Ore dirra les causes par quoy n_ost_re dame demoura si\n    longement en ceste vie apres le decess de son treschier fils.=\n    O bon Jh_es_u, ne te desplace,\n  D\u2019un riens si je toi dema_n_dasse,\n  Q\u2019ascuns s\u2019esm_er_veillont po_ur_ quoy,\n  Qant tu montas ta halte place,\n  Qe lors, mons_eignour_, de ta grace\n  N\u2019eussetz men\u00e9 ta mere ove toy\n  Sanz plus attendre; car je croy\n  Sanz reson_n_able cause en soy\n  Le terme ne s\u2019en pourloignasse:\n  Trois causes pense en mon recoy,\n  Les queux dirray, maisq\u2019il te place.[736]\n    Qant tu ascendis a ton piere,\n  Si lors eussetz men\u00e9 primere\n  Ta mere ove toy conjointement,\n  Les angles de ta Court plenere,\n  Qui n\u2019en savoiont la manere,\n  Ussont eeu mervaillement,\n  Voiant si fait avienement\n  D\u2019un hom_m_e et fem_m_e ensembleme_n_t,\n  Dont n\u2019eussont sceu certaineme_n_t\n  A qui de vous primerement\n  Ussont moustr\u00e9 plus bon_n_e chere.\n    Une autre cause a mon avis,\n  Depuisq_ue_ tu, sire, es son fils,\n  Qui scies trestoute chose avant,\n  Par bon_n_e reso_u_n ascendis\n  Prim_er_ement en ton paiis\n  Ensi q_ue_ fuissetz au devant\n  App_ar_aillant et ordinant\n  Son lieu p_ar_ si tresbon devis,\n  Siq\u2019a ta mere en son venant\n  Trestous luy fuissont entenda_n_t,\n  Sibien les grans com_m_e les petis.\n    O Jh_es_u, mesmes tu le dis,\n  Tesmoign de tes evangelis,\n  En terre pour leur conforter\n  Q\u2019ap_re_s q_ue_ d\u2019eaux fuissetz p_ar_tiz,\n  Voldretz en ciel app_ar_ailler\n  Lo_ur_ lieus. O, qui lors puet doubter,\n  Qant tu l\u2019ostell vols arraier\n  Pour ceaux qui furont tes soubgis,\n  Qe tu tout autrement amer\n  Ne voes ta mere, et ordiner\n  Pour celle qui t\u2019avoit norriz?\n    La tierce cause est molt notable\n  Q\u2019elle ert derere toy laiss\u00e9,\n  Car elle estoit si bien creable,\n  Par quoy no foy la pl_us_ estable\n  De sa p_re_sence ert conferm\u00e9.\n  Car combien q_ue_ p_ar_ leur degr\u00e9\n  Les autres furont doctrin\u00e9,\n  Dont ils toy furont entendable,\n  Nientmeinz en ta divinit\u00e9\n  Ne poont estre si priv\u00e9\n  Com_m_e celle en qui tu es portable.\n  La droite foy de sainte eglise\n  Fuist en ta mere soulement\n  Ap_re_s ta mort reposte et mise,\n  Jusques atant q_ue_ la franchise\n  De l\u2019espirit omnipotent\n  P_ar_ son tressaint avienement\n  Don_n_oit le clier entendement\n  As autres par sa bon_n_e aprise:\n  Qe tu ta mere, toy absent,\n  Laissas derere en tiele guise.\n    O Jh_es_u, qui tout es parfit,\n  P_ar_ ces trois causes que j\u2019ay dit\n  Certainement, sicome je pense,\n  Tu le mettoies en respit,\n  Q\u2019ain\u00e7ois ta mere n\u2019ascendist:\n  Mais tu, q\u2019es toute sapience,\n  Qant temps venoit de ta science,\n  Le corps ovesq_ue_ l\u2019espirit\n  De la virgine en ta p_re_sence\n  Montas ove toute reverence\n  Pour ton honour et son p_ro_ufit.\n    O dame, q\u2019es p_ar_ tiele assisse\n  En halte gloire et joye assisse,\n  Tu fais p_ar_ tout les joyes crestre:\n  Les angles en ont joye prise,[737]\n  Qant leur cit\u00e9, q\u2019estoit divise,\n  Voiont si noblement recrestre\n  P_ar_ toy, ma dame, et p_ar_ ton estre;\n  Et d\u2019autre p_ar_t en leur f_ra_nchise\n  Par luy qui deigna de toi nestre\n  As restitut la gent terrestre,\n  Qui sont redempt de la juyse.\n    O vous, douls fils et doulce mere,\n  Q\u2019ensemble tante paine amere\n  Souffristes en la terre yci,\n  Apres vo paine et vo misere\n  Soietz ensemble rejo\u00ff.\n  O fils et mere, ensi vous pry,\n  Par la dolour dont je vous dy\n  Mettetz ma dolour loign derere,\n  Et pour voz joyes vous suppli,\n  Me don_n_etz celle joye auci,\n  Que vous avetz toutdis plenere.\n    O dame, tout le cuer me don_n_e,\n  Po_ur_ le g_ra_nt bien q\u2019en toi fuison_n_e\n  Po_ur_ toi louer, de qui l\u2019en son_n_e\n  Loenge; dont je m\u2019abandon_n_e,\n  Ma dame, a ta loenge faire,\n  Q\u2019es belle et bon_n_e et debon_n_aire.\n  Ton fils t\u2019ad don_n_\u00e9 le doaire\n  De ciel ovesq_ue_ la coron_n_e;\n  Maisqu\u2019il te porroit, dame, plaire,\n  Trestout le plus de mon affaire\n    Grant bien no_us_ est, dame, avenu,\n  Ton fils t\u2019ad mis en si halt lieu,\n  U tu le mond poes survoier;\n  Et es auci si pres de dieu,\n  Qe qant p_er_il nous est esmeu,\n  Tantost y viens pour socourer[738]\n  A nous, qu\u2019il deigna rechater:\n  Car tout ensi com_m_e tu primer\n  Portas au monde no salu,\n  C\u2019est ce qui me fait esperer\n  Que je ne serray pas perdu.\n    O dame des honours celestes,\n  Pour celle joye u vous y estes\n  Remembre de nous exul\u00e9s\n  En ceste vall plain de tempestes,\n  Plain du misere et des molestes,\n  Dont suismes tous jo_ur_s t_ra_vaillez,\n  Gardetz no_us_, dame, et defendetz,\n  Entendetz, dame, a noz requestes;\n  Car en ce suismes asseurez\n  Qe tous les no_u_ns dont es clamez\n  Sont merciables et hon_n_estes.\n    =Puisqu\u2019il ad dit des joyes et dolours n_ost_re dame, dirra ore\n    les p_ro_pret\u00e9s de ses no_u_ns.=\n    O dame, po_ur_ la remembrance\n  De ton hono_ur_ et ta plesance\n  Tes no_u_ns escrivre je voldrai;\n  Car j\u2019ay en toy tiele esp_er_ance,\n  Que tu m\u2019en fretz bon_n_e allegga_n_ce,\n  Pour ce ma langue enfilerai,\n  Et tout mon cuer obeierai,\n  Solonc ma povre sufficance\n  Tes no_u_ns benoitz j\u2019escriveray,\n  Au fin q_ue_ je par ce porray,\n  Ma dame, avoir ta bienvuilla_n_ce.\n    O mere et vierge sanz lesure,\n  O la treshumble creature,\n  Joye des angles gloriouse,\n  Restor de n_ost_re forsfaiture,\n  Fontaine en g_ra_ce plentevouse,\n  O belle Olive fructuouse,\n  Palme et Cipresse p_re_ciouse,\n  O de la mer estoille pure,\n  O cliere lune esluminouse,\n  O amiable, o amourouse\n  Du bon amo_ur_ qui toutdis dure.\n    O rose sanz espine dite,\n  O fleur du lys, o turturelle,\n  O vierge de Jesse confite,\n  Com_m_encement de no merite,\n  O dieu espouse, amye, ancelle,\n  O debonaire columbelle,\n  Sur toutes belles la plus belle,[739]\n  O gem_m_e, o fine Margarite,\n  Mere de mercy l\u2019en t\u2019appelle,\n  Tu es de ciel la fenestrelle\n    O gloriouse mere d\u00e9e,\n  Vierge des vierges renom_m_\u00e9e,\n  De toy le fils dieu deigna nestre;\n  O temple de la deit\u00e9,\n  Essample auci de chastit\u00e9,[740]\nBALADES[741]\n<DEDICATION TO KING HENRY THE FOURTH.>\n    <I> 1. Pit\u00e9, prouesse, humblesse, honour roial\n    Se sont en vous, mon liege seignour, mis\n    Du providence q\u2019est celestial.\n    Noz coers dolentz par vous sont rejo\u00efs;\n    Par vous, bons Roys, nous susmes enfranchis,\n    Q\u2019ain\u00e7ois sanz cause fuismes en servage:\n    Q\u2019en dieu se fie, il ad bel avantage.\n    2. Qui tient du ciel le regne emperial\n    Et ad des Rois l\u2019estat en terre assis,\n    Sustiene ades contre vos anemis;\n    Dont vostre honour soit sauf guard\u00e9 toutdis\n    De tiel conseil que soit et bon et sage:\n    Q\u2019en dieu se fie, il ad bel avantage.\n    3. Vostre oratour et vostre humble vassal,\n    Vostre Gower, q\u2019est trestout vos soubgitz,\n    Puisq\u2019ore avetz receu le coronal,\n    Vous frai service autre que je ne fis,\n    Ore en balade, u sont les ditz floriz,\n    Q\u2019en dieu se fie, il ad bel avantage.\n    4. O gentils Rois, ce que je vous escris\n    Ci ensuant ert de perfit langage,\n    Dont en latin ma sentence ai compris:\n    Q\u2019en dieu se fie, il ad bel avantage.\n    O recolende, bone, pie Rex Henrice, patrone,\n    Ad bona dispone quos eripis a Pharaone;\n    Noxia depone, quibus est humus hec in agone,\n    Regni persone quo viuant sub racione;\n    Pacem compone, vires moderare corone,\n    Legibus impone frenum sine condicione,\n      Firmaque sermone iura tenere mone.\n    Rex confirmatus licet vndique magnificatus,\n    H. aquile pullus, quo nunquam gracior vllus,\n    Hostes confregit que tirannica colla subegit:                     10\n    H. aquile cepit oleum, quo regna recepit,\n    Sic veteri iuncta stipiti noua stirps redit vncta[O].\nNichil proficiet inimicus in eo, et filius iniquitatis non apponet\nnocere ei.\nDominus conservet eum, et viuificet eum, et beatum faciat[P]\neum in terra, et non tradat eum in animam inimicorum eius.\n    <II>[742] 1. A vous, mon liege Seignour natural,\n    Henri le quarte, l\u2019oure soit benoit\n    Qe dieu par vous de grace especial\n    Car tiel amour q\u2019est . . . .\n    Quant temps vendra joious louer re\u00e7oit; 20\n    Ensi le bon amour q\u2019estre soloit\n    El temps jadis de nostre ancesserie,\n    Ore entre nous recomencer om doit\n    Sanz mal pensier d\u2019ascune vileinie.\n    4. O noble Henri, puissant et seignural,\n    Si nous de vous joioms, c\u2019est a b<on droit>:[743]\n    Por desporter vo noble Court roia<l>[744]\n    Jeo frai balade, et s\u2019il a vous plerro<it>,\n    Entre toutz autres joie m\u2019en serroit:\n    Car en vous soul apres le dieu a\u00efe 30\n    Gist moun confort, s\u2019ascun me grieveroit.\n    Li Rois du ciel, monseignour, vous mercie.\n    5. Honour, valour, victoire et bon esploit,\n    Joie et saunt\u00e9, puissance et seignurie,\n    Cil qui toutz biens as bones gentz envoit\n    Doignt de sa grace a vostre regalie.\n<CINKANTE BALADES.>\n=Si apres sont escrites en fran\u00e7ois Cinkante balades,\nquelles \u019a . . . d fait, dont les\n. . . . . . . . ment desporter.=\n          <Mon coer remaint toutditz en vostre grace.>\n       . . . ssetz mon purpens:\n       Car qoi qu\u2019om dist d\u2019amer en autre place,\n       Sanz un soul point muer de toutz mes sens\n       Moun coer remaint toutditz en vostre grace.\n    3. Si dieus voldroit fin mettre a ma plesance,\n       Et terminer mes acomplissementz,\n       Solonc la foi et la continuance\n       Que j\u2019ai gard\u00e9 sanz faire eschangementz, 20\n       Lors en averai toutz mez esbatementz:[745]\n       Mais por le temps, quoique fortune enbrace,\n       Entre lez biens du siecle et les tormentz\n       Mon coer remaint toutdits en vostre grace.\n    4. Par cest escrit, ma dame, a vous me rens:\n       Si remirer ne puiss vo bele face,\n       Tenetz ma foi, tenetz mes serementz;\n       Mon coer remaint toutditz en vostre grace.\n    II. 1. L\u2019ivern s\u2019en vait et l\u2019est\u00e9e vient flori,\n       De froid en chald le temps se muera,\n       L\u2019oisel, qu\u2019ain\u00e7ois avoit perdu soun ny,\n       Le renovelle, u q\u2019il s\u2019esjoiera:[746]\n       De mes amours ensi le monde va,\n       Par tiel espoir je me conforte ades;\n       Et vous, ma dame, croietz bien cela,\n       Quant dolour vait, les joies vienont pres.\n    2. Ma doulce dame, ensi come jeo vous di,\n       Saver poetz coment moun coer esta, 10\n       Le quel vous serve et long temps ad servi,\n       Tant com jeo vive et toutditz servira:\n       Remembretz vous, ma dame, pour cela\n       Q\u2019a moun voloir ne vous lerrai jammes;\n       Ensi com dieus le voet, ensi serra,\n       Quant dolour vait, les joies vienont pres.\n    3. Le jour qe j\u2019ai de vous novelle o\u00ef,[747]\n       Il m\u2019est avis qe rien me grievera:\n       Porceo, ma chiere dame, jeo vous pri,\n       Par vo message, quant il vous plerra, 20\n       Mandetz a moi que bon vous semblera,\n       Du quoi moun coer se poet tenir en pes:\n       Et pensetz, dame, de ceo q\u2019ai dit pie\u00e7a,\n       Quant dolour vait, les joies vienont pres.\n    4. O noble dame, a vous ce lettre irra,\n       Et quant dieu plest, jeo vous verrai apres:\n       Par cest escrit il vous remembrera,\n       Quant dolour vait, les joies vienont pres.\n    III. 1. D\u2019ardant desir celle amorouse peigne\n       Mell\u00e9 d\u2019espoir me fait languir en joie;\n       Dont par dol\u00e7our sovent jeo me compleigne\n       Pour vous, ma dame, ensi com jeo soloie.\n       Mais quant jeo pense que vous serretz moie,\n       De sa justice amour moun coer enhorte,\n       En attendant que jeo me reconforte.\n    2. La renom\u00e9e, dont j\u2019ai l\u2019oreile pleine,\n       De vo valour moun coer pensant envoie\n       Milfoitz le jour, u tielement me meine,[748] 10\n       Q\u2019il m\u2019est avis que jeo vous sente et voie,\n       Plesante, sage, belle, simple et coie:\n       Si en devient ma joie ades plus forte,[749]\n       En attendant que jeo me reconforte.[750]\n    3. Por faire honour a dame si halteigne\n       A toutz les jours sanz departir me ploie;\n       Et si dieus voet que jeo le point atteigne\n       De mes amours, que jeo desire et proie,\n       Lors ai d\u2019amour tout ceo q\u2019avoir voldroie:\n       Mais pour le temps espoir moun coer supporte, 20\n       En attendant que jeo me reconforte.[750]\n    4. A vous, ma dame, ensi come faire doie,\n       En lieu de moi ceo lettre vous apporte;\n       Q\u2019en vous amer moun coer dist toute voie,\n       En attendant que jeo me reconforte.[750]\n    IIII. 1. D\u2019entier voloir sanz jammes departir,\n       Ma belle, a vous, en qui j\u2019ai m\u2019esperance,\n       En droit amour moun coer s\u2019ad fait unir\n       As toutz jours mais, pour faire vo plesance:\n       Jeo vous asseur par fine covenance,\n       Sur toutes autres neez en ceste vie\n       Vostre amant sui et vous serrez m\u2019amie.\n    2. Jeo me doi bien a vous soul consentir\n       Et doner qanque j\u2019ai de bienvuillance;\n       Car pleinement en vous l\u2019en poet sentir 10\n       Bealt\u00e9, bount\u00e9, valour et sufficaunce:\n       Croietz moi, dame, et tenetz ma fiaunce,\n       Qe par doul\u00e7our et bone compaignie\n       Vostre amant sui et vous serretz m\u2019amie.\n    3. De pluis en pluis pour le tresgrant desir\n       Qe j\u2019ai de vous me vient la remembrance\n       Q\u2019en mon pensant me fait tant rejo\u00efr,\n       Qe si le mond fuist tout en ma puissance,\n       Jeo ne querroie avoir autre alliance:\n       Tenetz certain qe ceo ne faldra mie, 20\n       Vostre amant sui et vous serretz m\u2019amie.\n    4. Au flour des flours, u toute ma creance\n       D\u2019amour remaint sanz nulle departie,\n       Ceo lettre envoie, et croi me sanz doubtance,\n       Vostre amant sui et vous serretz m\u2019amie.\n    IIII*[751] 1. Sanz departir j\u2019ai tout mon coer assis\n       U j\u2019aim toutditz et toutdis amerai;\n       Sanz departir j\u2019ai loialment promis\n       Por toi cherir tancome jeo viverai;\n       Sanz departir ceo qe jeo promis ai\n       Jeo vuill tenir a toi, ma debonaire;\n       Sanz departir tu es ma joie maire.\n    2. Sanz departir jeo t\u2019ai, m\u2019amie, pris,\n       Q\u2019en tout le mond si bone jeo ne sai;\n       Sanz departir tu m\u2019as auci compris 10\n       En tes liens, dont ton ami serrai;\n       Sanz departir tu m\u2019as tout et jeo t\u2019ai\n       En droit amour por ta plesance faire;\n       Sanz departir tu es ma joie maire.\n    3. Sanz departir l\u2019amour qe j\u2019ai empris\n       Jeo vuill garder, qe point ne mesprendray;\n       Sanz departir, come tes loials amis,\n       Mon tresdouls coer, ton honour guarderai;\n       Sanz departir a mon poair jeo frai\n       Des toutes partz ceo qe toi porra plaire; 20\n       Sanz departir tu es ma joie maire.\n    4. De coer parfit, certain, loial et vrai\n       Sanz departir en trestout mon affaire\n       Te vuil amer, car ore est a l\u2019essai;\n       Sanz departir tu es ma joie maire.\n    V. 1. Pour une soule avoir et rejo\u00efr\n       Toutes les autres laisse a noun chaloir:\n       Jeo me doi bien a tiele consentir,\n       Et faire honour a trestout moun pooir,\n       Q\u2019elle est tout humble a faire mon voloir:\n       Jeo sui tout soen et elle est toute moie,\n       Jeo l\u2019ai et elle auci me voet avoir;\n       Pour tout le mond jeo ne la changeroie.\n    2. Qui si bone ad bien la devera cherir,\n       Q\u2019a sa valour n\u2019est riens qe poet valoir: 10\n       Jeo di pour moi, quant jeo la puiss sentir,\n       Il m\u2019est avis qe jeo ne puiss doloir.\n       Elle est ma vie, elle est tout mon avoir,\n       Elle est m\u2019amie, elle est toute ma joie,\n       Elle est tout mon confort matin et soir;\n       Pour tout le mond jeo ne la changeroie.\n    3. La destin\u00e9e qe nous ad fait unir\n       Benoite soit; car sanz null decevoir\n       Je l\u2019aime a tant com coer porra tenir,\n       Ceo prens tesmoign de dieu qui sciet le voir: 20\n       Si fuisse en paradis ceo beal manoir,\n       Autre desport de lui ja ne querroie;\n       C\u2019est celle ove qui jeo pense a remanoir,\n       Pour tout le mond jeo ne la changeroie.\n    4. Ceste balade en gr\u00e9 pour recevoir,\n       Ove coer et corps par tout u qe jeo soie,\n       Envoie a celle u gist tout mon espoir:\n       Pour tout le mond jeo ne la changeroie.\n    [Sidenote: Les balades d\u2019amont jesqes enci sont fait\n    especialement pour ceaux q\u2019attendont lours amours par droite\n    mariage.]\n    [Sidenote: Les balades d\u2019ici jesqes au fin du livere sont\n    universeles a tout le monde, selonc les propret\u00e9s et les\n    condicions des Amantz, qui sont diversement travailez en la\n    fortune d\u2019amour.]\n    VI. 1. La fame et la treshalte renom\u00e9e\n       Du sens, beaut\u00e9, manere et gentilesce,\n       Qe l\u2019en m\u2019ad dit sovent et recont\u00e9e\n       De vous, ma noble dame, a grant leesce\n       M\u2019ad tresperci\u00e9 l\u2019oreille et est impresse\n       Dedeinz le coer, par quoi mon oill desire,\n       Vostre presence au fin qe jeo remire.\n    2. Si fortune ait ensi determin\u00e9e,\n       Qe jeo porrai veoir vo grant noblesce,\n       Vo grant valour, dont tant bien sont parl\u00e9e, 10\n       Lors en serra ma joie plus expresse:\n       Car pour service faire a vostre haltesse\n       J\u2019ai grant voloir, par quoi mon oill desire,\n       Vostre presence au fin qe jeo remire.\n    3. Mais le penser plesant ymagin\u00e9e,\n       Jesqes a tant qe jeo le lieu adesce,\n       U vous serretz, m\u2019ad ensi adresc\u00e9e,\n       Qe par souhaid Milfoitz le jour jeo lesse\n       Mon coer aler, q\u2019a vous conter ne cesse\n       Le bon amour, par quoi moun oill desire, 20\n       Vostre presence au fin que jeo remire.\n    4. Sur toutes flours la flour, et la Princesse\n       De tout honour, et des toutz mals le Mire,\n       Pour vo bealt\u00e9 jeo languis en destresce,\n       Vostre presence au fin qe jeo remire.\n    VII. 1. De fin amour c\u2019est le droit et nature,\n       Qe tant come pluis le corps soit eslong\u00e9e,\n       Tant plus remaint le coer pres a toute hure,\n       Tanqu\u2019il verra ceo qu\u2019il ad desir\u00e9e.\n       Pourceo sachetz, ma tresbelle honour\u00e9e,[752]\n       De vo paiis qe jeo desire l\u2019estre,\n       Come cil qui tout vo chivaler voet estre.\n    2. De la fonteine ensi come l\u2019eaue pure\n       Tressalt et buile et court aval le pr\u00e9e,\n       Ensi le coer de moi, jeo vous assure, 10\n       Pour vostre amour demeine sa pens\u00e9e;\n       Et c\u2019est toutdits sanz repos travail\u00e9e,\n       De vo paiis que jeo desire l\u2019estre,\n       Come cil qui tout vo chivaler voet estre.\n    3. Sicome l\u2019ivern despuile la verdure\n       Du beal Jardin, tanque autresfoitz Est\u00e9e\n       L\u2019ait revestu, ensi de sa mesure\n       Moun coer languist, mais il s\u2019est esper\u00e9e\n       Q\u2019encore a vous vendrai joious et l\u00e9e;\n       De vo paiis qe jeo desire l\u2019estre, 20\n       Come cil qui tout vo chivaler voet estre.\n    4. Sur toutes belles la plus belle n\u00e9e,\n       Plus ne voldrai le Paradis terrestre,\n       Que jeo n\u2019ai plus vostre presence am\u00e9e,\n       Come cil qui tout vo chivaler voet estre.\n    VIII. 1. D\u2019estable coer, qui nullement se mue,\n       S\u2019en ist ades et vole le penser\n       Assetz plus tost qe falcon de sa Mue;\n       Ses Eles sont souhaid et desirer,\n       En un moment il passera la mer\n       A vous, ma dame, u tient la droite voie,\n       En lieu de moi, tanque jeo vous revoie.\n    2. Si mon penser saveroit a sa venue\n       A vous, ma doulce dame, reconter\n       Ma volent\u00e9, et a sa revenue 10\n       Vostre plaisir a moi auci conter,\n       En tout le mond n\u2019eust si bon Messager;[753]\n       Car Centmillfoitz le jour jeo luy envoie\n       A vostre court, tanque jeo vous revoie.\n    3. Mais combien qu\u2019il ne parle, il vous salue\n       Depar celui q\u2019est tout le vostre entier,\n       Q\u2019a vous servir j\u2019ai fait ma retenue,\n       Come vostre amant et vostre Chivaler:\n       Le pensement qe j\u2019ai de vous plener,\n       C\u2019est soulement qe mon las coer convoie 20\n       En bon espoir, tanque jeo vous revoie.\n    4. Ceste balade a vous fait envoier\n       Mon coer, mon corps, ma sovereine joie:\n       Tenetz certein qe jeo vous vuill amer\n       En bon espoir, tanque jeo vous revoie.\n    IX. 1. Trop tart a ceo qe jeo desire et proie\n       Vient ma fortune au point, il m\u2019est avis;\n       Mais nepourquant mon coer toutdis se ploie,\n       Parfit, verai, loial, entalentis\n       De vous veoir, qui sui tout vos amis\n       Si tresentier qe dire ne porroie:\n       Q\u2019apres dieu et les saintz de Paradis[754]\n       En vous remaint ma sovereine joie.\n    2. De mes deux oels ain\u00e7ois qe jeo vous voie,\n       Millfoitz le jour mon coer y est tramis 10\n       En lieu de moi d\u2019aler la droite voie\n       Pour visiter et vous et vo paiis:\n       Et tanqu\u2019il s\u2019est en vo presence mis,\n       Desir ades l\u2019encoste et le convoie,\n       Com cil q\u2019est tant de vostre amour suspris,\n       Qe nullement se poet partir en voie.\n    3. Descoverir a vous si jeo me doie,\n       En vous amer sui tielement ravys,\n       Q\u2019au plus sovent mon sentement forsvoie,[755]\n       Ne sai si chald ou froid, ou mors ou vifs, 20\n       Ou halt ou bass, ou certains ou faillis,\n       Ou tempre ou tard, ou pres ou loings jeo soie:\n       Mais en pensant je sui tant esbaubis,\n       Q\u2019il m\u2019est avis sicom jeo songeroie.\n    4. Pour vous, ma dame, en peine m\u2019esbanoie,\n       Jeo ris en plour et en sant\u00e9 languis,\n       Jeue en tristour et en seurt\u00e9 m\u2019esfroie,\n       Ars en gel\u00e9e et en chalour fremis,\n       D\u2019amer puissant, d\u2019amour povere et mendis,\n       Jeo sui tout vostre, et si vous fuissetz moie, 30\n       En tout le mond n\u2019eust uns si rejo\u00efs\n       De ses amours, sicom jeo lors serroie.\n    5. O tresgentile dame, simple et coie,\n       Des graces et des vertus replenis,\n       Lessetz venir merci, jeo vous supploie,\n       Et demorir, tanqu\u2019il m\u2019avera guaris;\n       Car sanz vous vivre ne suis poestis.[756]\n       Tout sont en vous li bien qe jeo voldroie,\n       En vostre aguard ma fortune est assis,\n       Ceo qe vous plest de bon gr\u00e9e jeo l\u2019otroie. 40\n    6. La flour des flours plus belle au droit devis,[757]\n       Ceste compleignte a vous directe envoie:\n       Croietz moi, dame, ensi com jeo vous dis,\n       En vous remaint ma sovereine joie.\n    X. 1. Mon tresdouls coer, mon coer avetz souleine,\n       Jeo n\u2019en puiss autre, si jeo voir dirrai;\n       Q\u2019en vous, ma dame, est toute grace pleine.\n       A bone houre est qe jeo vous aqueintai,\n       Maisqu\u2019il vous pleust qe jeo vous amerai,\n       Au fin qe vo pit\u00e9 vers moi se plie,\n       Q\u2019avoir porrai vostre ameist\u00e9 compile.\n    2. Mais la fortune qui les amantz meine\n       Au plus sovent me met en grant esmai,[758]\n       En si halt lieu qe jeo moun coer asseine, 10\n       Qe passe toutz les autres a l\u2019essai:\n       Q\u2019a mon avis n\u2019est une qe jeo sai\n       Pareil a vous, par quoi moun coer s\u2019allie,\n       Q\u2019avoir porrai vostre ameist\u00e9 complie.\n    3. S\u2019amour me volt hoster de toute peine,\n       Et faire tant qe jeo m\u2019esjoierai,\n       Vous estes mesmes celle sovereine,\n       Sanz qui jammais en ese viverai:\n       Et puis q\u2019ensi moun coer don\u00e9 vous ai,\n       Ne lerrai, dame, qe ne vous supplie, 20\n       Q\u2019avoir porrai vostre ameist\u00e9 complie.\n    4. A vo bealt\u00e9 semblable au Mois de Maii,\n       Qant le solail s\u2019espant sur la florie,\n       Ceste balade escrite envoierai,\n       Q\u2019avoir porrai vostre ameist\u00e9 complie.\n    XI. 1. Mes sens foreins se pourront bien movoir,\n       Mais li coers maint en un soul point toutdis,\n       Et c\u2019est, ma dame, en vous, pour dire voir,\n       A qui jeo vuill servir en faitz et ditz:\n       Car pour sercher le monde, a moun avis\n       Vous estes la plus belle et graciouse,[759]\n       Si vous fuissetz un poi plus amerouse.[760]\n    2. Soubtz ciel n\u2019est uns, maisqu\u2019il vous poet veoir,\n       Qu\u2019il ne serroit tantost d\u2019amer suspris;\n       Q\u2019en la bealt\u00e9 qe dieus t\u2019ad fait avoir 10\n       Sont les vertus si pleinement compris,\n       Qe riens y falt; dont l\u2019en doit doner pris\n       A vous, ma doulce dame gloriouse,\n       Si vous fuissetz un poi plus amerouse.[760]\n    3. Jeo sui del tout, ma dame, en vo pooir,[761]\n       Come cil qui sui par droit amour soubgis\n       De noet et jour pour faire vo voloir,\n       Et dieus le sciet qe ceo n\u2019est pas envis:\n       Par quoi jeo quiers vos graces et mercis;\n       Car par reson vous me serretz pitouse, 20\n       Si vous fuissetz un poi plus amerouse.[760]\n    4. A vous, ma dame, envoie cest escris,\n       Qe trop perestes belle et dangerouse:\n       Meilour de vous om sciet en null paiis,\n       Si vous fuissetz un poi plus amerouse.[760]\n    XII. 1. La dame a la Chalandre comparer\n       Porrai, la quelle en droit de sa nature\n       Desdeigne l\u2019omme a tiel point reguarder,\n       Quant il serra de mort en aventure.\n       Et c\u2019est le pis des griefs mals qe j\u2019endure,\n       Vo tresgent corps, ma dame, quant jeo voie\n       Et le favour de vo reguard procure,\n       Danger ses oels destorne en autre voie.\n    2. Helas, quant pour le coer trestout entier,\n       Qe j\u2019ai don\u00e9 sanz point de forsfaiture, 10\n       Ne me deignetz en tant reguerdoner,\n       Q\u2019avoir porrai la soule reguardure\n       De vous, q\u2019avetz et l\u2019oill et la feture\n       Dont jeo languis; car ce jeo me convoie,\n       Par devant vous quant jeo me plus assure,\n       Danger ses oels destorne en autre voie.\n    3. Si tresbeals oels sanz merci pour mirer\n       N\u2019acorde pas, ma dame, a vo mesure:\n       De vo reguard hostetz pourceo danger,\n       Prenetz pit\u00e9 de vostre creature, 20\n       Monstrez moi l\u2019oill de grace en sa figure,\n       Douls, vair, riant et plein de toute joie;\n       Car jesq\u2019en cy, ou si jeo chante ou plure,\n       Danger ses oels destorne en autre voie.\n    4. En toute humilit\u00e9 sanz mesprisure\n       Jeo me compleigns, ensi come faire doie,\n       Q\u2019a moi, qui sui del tout soubtz vostre cure,\n       Danger ses oels destorne en autre voie.\n    XIII. 1. Au mois de Marsz, u tant y ad muance,\n       Puiss resembler les douls mals que j\u2019endure:\n       Ore ai trov\u00e9, ore ai perdu fiance,\n       Siq\u2019en amer truis ma fortune dure;\n       Qu\u2019elle est sanz point, sanz reule et sanz mesure,\n       N\u2019ad pas egual le pois en sa balance,\n       Ore ai le coer en ease, ore en destance.\n    2. Qant jeo remire al oill sanz variance[762]\n       La gentilesce et la doulce figure,\n       Le sens, l\u2019onour, le port, la contenance 10\n       De ma tresnoble dame, en qui nature\n       Ad toutz biens mis, lors est ma joie pure,\n       Q\u2019amour par sa tresdigne pourveance\n       M\u2019ad fait amer u tant y ad plesance.\n    3. Mais quant me vient la droite sovenance,\n       Coment ma doulce dame est a dessure\n       En halt estat, et ma nounsuffisance[763]\n       Compense a si tresnoble creature,\n       Lors en devient ma joie plus obscure[764]\n       Par droit paour et par desesperance, 20\n       Qe lune quant eglips la desavance.\n    4. Pour vous, q\u2019avetz ma vie en aventure,\n       Ceste balade ai fait en remembrance:\n       Si porte ades le jolif mal sanz cure,\n       Tanq\u2019il vous plest de m\u2019en faire allegance.\n    XIIII. 1. Pour penser de ma dame sovereine,\n       En qui tout bien sont plainement assis,[765]\n       Qe riens y falt de ce dont corps humeine\n       Doit par reson avoir loenge et pris,\n       Lors sui d\u2019amour si finement espris,\n       Dont maintenant m\u2019estoet soeffrir la peine\n       Plus qe Paris ne soeffrist pour Heleine.\n    2. Tant plus de moi ma dame se desdeigne,\n       Come plus la prie; et si jeo mot ne dis,\n       Qe valt ce, lors qe jeo ma dolour meine 10\n       De ceo dont jeo ma dame n\u2019ai requis?\n       Ensi de deux jeo sui tant entrepris,\n       Qe parler n\u2019ose a dame si halteine,\n       Et si m\u2019en tais, jeo voi la mort procheine.\n    3. Mais si pit\u00e9s, qui les douls coers enseine,[766]\n       Pour moi ne parle et die son avis,\n       Et la fiert\u00e9 de son corage asseine,\n       Et plie au fin q\u2019elle ait de moi mercis,\n       Jeo serrai mortz ou tant enmaladis,\n       Ne puiss faillir del un avoir estreine; 20\n       Ensi, ma doulce dame, a vous me pleigne.\n    4. Ceste balade a vous, ma dame, escris,\n       Q\u2019a vous parler me falt du bouche aleine;\n       Par quoi soubtz vostre grace jeo languis,\n       Sanz vous avoir ne puiss ma joie pleine.\n    XV. 1. Com l\u2019esperver qe vole par creance\n       Et de son las ne poet partir envoie,\n       De mes amours ensi par resemblance\n       Jeo sui liez, sique par nulle voie\n       Ne puiss aler, s\u2019amour ne me convoie:\n       Vous m\u2019avetz, dame, estrait de tiele Mue,\n       Combien qe vo presence ades ne voie,\n       Mon coer remaint, que point ne se remue.\n    2. Soubtz vo constreignte et soubtz vo governance\n       Amour m\u2019ad dit qe jeo me supple et ploie, 10\n       Sicome foial doit faire a sa liegance,\n       Et plus d\u2019assetz, si faire le porroie:\n       Pour ce, ma doulce dame, a vous m\u2019otroie,\n       Car a ce point j\u2019ai fait ma retenue,\n       Qe si le corps de moi fuist ore a Troie,\n       Mon coer remaint, qe point ne se remue.\n    3. Sicome le Mois de Maii les pr\u00e9es avance,[767]\n       Q\u2019est tout flori quant l\u2019erbe se verdoie,\n       Ensi par vous revient ma contienance,\n       De vo bealt\u00e9 si penser jeo le doie: 20\n       Et si merci me volt vestir de joie\n       Pour la bount\u00e9 qe vous avetz vestue,\n       En tiel espoir, ma dame, uque jeo soie,\n       Mon coer remaint, qe point ne se remue.\n    4. A vostre ymage est tout ceo qe jeo proie,\n       Quant ceste lettre a vous serra venue;\n       Q\u2019a vous servir, come cil q\u2019est vostre proie,\n       Mon coer remaint, qe point ne se remue.\n    XVI. 1. Camelion est une beste fiere,\n       Qui vit tansoulement de l\u2019air sanz plus;\n       Ensi pour dire en mesme la maniere,\n       De soul espoir qe j\u2019ai d\u2019amour con\u00e7uz\n       Sont mes pensers en vie sustenuz:\n       Mais par gouster de chose qe jeo sente,\n       Combien qe jeo le serche sus et jus,[768]\n       Ne puiss de grace trover celle sente.\n    2. N\u2019est pas ma sustenance assetz pleniere\n       De vein espoir qe m\u2019ad ensi repuz; 10\n       Ainz en devient ma faim tant plus amiere[769]\n       D\u2019ardant desir qe m\u2019est d\u2019amour accruz:\n       De mon repast jeo sui ensi de\u00e7uz,\n       Q\u2019ove voide main espoir ses douns presente,\n       Qe quant jeo quide meux estre au dessus\n       En halt estat, jeo fais plus grief descente[770]\n    3. Quiqu\u2019est devant, souhaid n\u2019est pas derere\n       Au feste quelle espoir avera tenuz;\n       A volent\u00e9 sanz fait est chamberere:\n       Tiels officers sont ain\u00e7ois retenuz, 20\n       Par ceux jeo vive et vuill ceo qe ne puiss,\n       Ma fortune est contraire a mon entente;\n       Ensi morrai, si jeo merci ne truis,\n       Q\u2019en vein espoir ascun profit n\u2019avente.\n    4. A vous, en qui sont toutz bien contenuz,\n       Q\u2019es flour des autres la plus excellente,[771]\n       Ceste balade avoec centmil salutz\n       Envoie, dame, maisq\u2019il vous talente.\n    XVII. 1. Ne sai si de ma dame la durt\u00e9e\n       Salvant l\u2019estat d\u2019amour jeo blamerai;\n       Bien sai qe par tresfine loialt\u00e9\n       De tout mon coer la serve et serviray,\n       Mais le guardon, s\u2019ascun deservi ai,\n       Ne sai coment, m\u2019est toutdis eslong\u00e9:\n       Dont jeo ma dame point n\u2019escuseray;\n       Tant meinz reprens, com plus l\u2019averay don\u00e9.\n    2. A moun avis ceo n\u2019est pas egalt\u00e9,\n       Solonc reson si jeo le voir dirrai, 10\n       A doner tout, coer, corps et volent\u00e9,\n       Quant pour tout ceo reprendre ne porray\n       D\u2019amour la meindre chose qe jeo sai.\n       Om dist, poi valt service q\u2019est sanz f\u00e9e;\n       Mais ja pour tant ma dame ne lerray,\n       Q\u2019a lui servir m\u2019ai tout abandon\u00e9.\n    3. Ma dame, qui sciet langage a plent\u00e9e,\n       Rien me respont quant jeo la prierai;\n       Et s\u2019ensi soit q\u2019elle ait a moi parl\u00e9e,\n       D\u2019un mot soulein lors sa response orrai, 20\n       A basse vois tantost me dirra, \u2018nay.\u2019\n       C\u2019est sur toutz autres ditz qe jeo plus hee;\n       Le mot est brief, mais qant vient a l\u2019essay,\n       La sentence est de grant dolour par\u00e9e.\n    4. Ceste balade a celle envoieray,\n       En qui riens falt fors soulement pit\u00e9e:\n       Ne puis lesser, maisque jeo l\u2019ameray,\n       Q\u2019a sa merci jeo m\u2019ai recomand\u00e9.\n    XVIII. 1. Les goutes d\u2019eaue qe cheont menu\n       L\u2019en voit sovent percer la dure piere;\n       Mais cest essample n\u2019est pas avenu,\n       Semblablement qe jeo de ma priere\n       La tendre oraille de ma dame chiere\n       Percer porrai, ainz il m\u2019est defendu:\n       Com plus la prie, et meinz m\u2019ad entendu.\n    2. Tiel esperver crieis unqes ne fu,\n       Qe jeo ne crie plus en ma maniere\n       As toutz les foitz qe jeo voi temps et lu; 10\n       Et toutdis maint ma dame d\u2019une chiere,\n       Assetz plus dure qe n\u2019est la rochiere.[772]\n       Ne sai dont jeo ma dame ai offendu;\n       Com plus la prie, et meinz m\u2019ad entendu.\n    3. Le ciel amont de la justice dieu\n       Trespercerai, si jeo les seintz requiere;\n       Mais a ce point c\u2019est ma dame abstenu,\n       Qe toutdis clot s\u2019oraille a ma matiere.\n       Om perce ain\u00e7ois du marbre la quarere,\n       Q\u2019elle ait a ma requeste un mot rendu;[773] 20\n       Com plus la prie, et meinz m\u2019ad entendu.\n    4. La dieurt\u00e9 de ma dame est ensi fiere\n       Com Diamant, qe n\u2019est de riens fendu:\n       Ceo lettre en ceo me serra messagiere;\n       Com plus la prie, et meinz m\u2019ad entendu.\n    XIX. 1. Om solt danter la beste plus salvage[774]\n       Par les paroles dire soulement,\n       Et par parole changer le visage,\n       Et les semblances muer de la gent:\n       Mais jeo ne voie ascun experiment,\n       Qe de ma dame torne le corage;\n       Celle art n\u2019est pas dessoubtz le firmament\n       Por atrapper un tiel oisel en cage.\n    2. Jeo parle et prie et serve et faitz hommage\n       De tout mon coer entier, mais nequedent 10\n       Ne puis troever d\u2019amour celle avantage,\n       Dont ma tresdoulce dame ascunement\n       Me deigne un soul regard pitousement\n       Doner; mais plus qe Sibille le sage\n       S\u2019estrange, ensi qe jeo ne sai coment\n       Pour atrapper un tiel oisel en cage.\n    3. Loigns de mon proeu et pres de mon damage,\n       Jeo trieus toutdis le fin du parlement;[775]\n       Ne sai parler un mot de tiel estage,\n       Par quoi ma dame ne change son talent: 20\n       Sique jeo puiss veoir tout clierement\n       Qe ma parole est sanz vertu volage,\n       Et sanz exploit, sicom frivole au vent,\n       Pour atrapper un tiel oisel en cage.[776]\n    4. Ma dame, en qui toute ma grace attent,\n       Vous m\u2019avetz tant soubgit en vo servage,\n       Qe jeo n\u2019ai sens, reson n\u2019entendement,\n       Pour atrapper un tiel oisel en cage.\n    XX. 1. Fortune, om dist, de sa Roe vire ades;\n       A mon avis mais il n\u2019est pas ensi,\n       Car as toutz jours la troeve d\u2019un reles,\n       Qe jeo sai nulle variance en li,\n       Ainz est en mes deseases establi,\n       En bass me tient, q\u2019a lever ne me lesse:\n       De mes amours est tout ceo qe jeo di,\n       Ma dolour monte et ma joie descresce.\n    2. Apres la guerre om voit venir la pes,\n       Apres l\u2019ivern est l\u2019est\u00e9e beal flori, 10\n       Mais mon estat ne voi changer jammes,\n       Qe jeo d\u2019amour porrai troever merci.\n       He, noble dame, pour quoi est il ensi?\n       Soubtz vostre main gist ma fortune oppresse,\n       Tanq\u2019il vous plest qe jeo serrai guari,\n       Ma dolour monte et ma joie descresce.\n    3. Celle infortune dont Palamedes\n       Chaoit, fist tant q\u2019Agamenon chosi\n       Fuist a l\u2019empire: auci Diomedes,\n       Par ceo qe Troilus estoit guerpi, 20\n       De ses amours la fortune ad saisi,\n       Du fille au Calcas mesna sa leesce:\n       Mais endroit moi la fortune est faili,\n       Ma dolour monte et ma joie descresce.\n    4. Le coer entier avoec ceo lettre ci\n       Envoie a vous, ma dame et ma dieuesce:\n       Prenetz pit\u00e9 de mon trespovere cri,\n       Ma dolour monte et ma joie descresce.\n    XXI. 1. Au solail, qe les herbes eslumine\n       Et fait florir, jeo fai comparisoun\n       De celle q\u2019ad dessoubtz sa discipline\n       Mon coer, mon corps, mes sens et ma resoun\n       Par fin amour trestout a sa bandoun:\n       Si menerai par tant joiouse vie,\n       Et servirai de bon entencioun,\n       Sanz mal penser d\u2019ascune vilenie.\n    2. Si femme porroit estre celestine\n       De char humeine a la creacion, 10\n       Jeo croi bien qe ma dame soit devine;\n       Q\u2019elle ad le port et la condicion\n       De si tressainte conversacioun,\n       Si plein d\u2019onour, si plein de courtoisie,\n       Q\u2019a lui servir j\u2019ai fait ma veneisoun,\n       Sanz mal penser d\u2019ascune vilenie.\n    3. Une autre tiele belle et femeline,\n       Trestout le mond pour sercher enviroun,[777]\n       Ne truist om, car elle ad de sa covine\n       Honte et paour pour guarder sa mesoun, 20\n       N\u2019i laist entrer ascun amant feloun:\n       Dont sui joious, car jeo de ma partie\n       La vuill amer d\u2019oneste affeccioun,\n       Sanz mal penser d\u2019ascune vilenie.\n    4. Mirour d\u2019onour, essample de bon noun,\n       En bealt\u00e9 chaste et as vertus amie,\n       Ma dame, jeo vous aime et autre noun,\n       Sanz mal penser d\u2019ascune vilenie.\n    XXII. 1. J\u2019ai bien sovent o\u00ef parler d\u2019amour,\n       Mais ja devant n\u2019esprovai la nature\n       De son estat, mais ore au present jour\n       Jeo sui cheeuz de soudeine aventure\n       En la sotie, u jeo languis sanz cure,\n       Ne sai coment j\u2019en puiss avoir socour:\n       Car ma fortune est en ce cas si dure,\n       Q\u2019ore est ma vie en ris, ore est en plour.\n    2. Pour bien penser jeo truiss assetz vigour,\n       Mais quant jeo doi parler en ascune hure, 10\n       Le coer me falt de si tresgrant paour,\n       Q\u2019il hoste et tolt la vois et la parlure;\n       Q\u2019au peine lors si jeo ma regardure\n       Porrai tenir a veoir la doul\u00e7our\n       De celle en qui j\u2019ai mis toute ma cure,\n       Q\u2019ore est ma vie en ris, ore est en plour.\n    3. Quant puiss mirer la face et la colour\n       De ma tresdoulce dame et sa feture,\n       Pour regarder en si tresbeal mirour[778]\n       Jeo sui ravi de joie oultre mesure: 20\n       Mais tost apres, quant sui soulein, jeo plure,\n       Ma joie ensi se melle de dolour,\n       Ne sai quant sui dessoubtz ne quant dessure,\n       Q\u2019ore est ma vie en ris, ore est en plour.\n    4. A vous, tresbelle et bone creature,\n       Salvant toutdis l\u2019estat de vostre honour,\n       Ceo lettre envoie: agardetz l\u2019escripture,\n       Q\u2019ore est ma vie en ris, ore est en plour.\n    XXIII. 1. Pour un regard au primere acqueintance,\n       Quant jeo la bealt\u00e9 de ma dame vi,\n       Du coer, du corps trestoute m\u2019obeissance\n       Lui ai don\u00e9, tant sui d\u2019amour ravi:\n       Du destre main jeo l\u2019ai ma foi plevi,\n       Sur quoi ma dame ad resceu moun hommage,\n       Com son servant et son loial ami;\n       A bon houre est qe jeo vi celle ymage.\n    2. Par lui veoir sanz autre sustenance,\n       Mais qe danger ne me soit anemi, 10\n       Il m\u2019est avis de toute ma creance\n       Q\u2019as toutz les jours jeo viveroie ensi:\n       Et c\u2019est tout voir qe jeo lui aime si,\n       Qe mieulx voldroie morir en son servage,\n       Qe vivere ailours mill auns loigntain de li:\n       A bone houre est qe jeo vi celle ymage.\n    3. De son consail ceo me dist esperance,\n       Qe quant ma dame averai long temps servi\n       Et fait son gr\u00e9 d\u2019onour et de plesance,\n       Lors solonc ceo qe j\u2019averai deservi 20\n       Le reguerdoun me serra de merci;\n       Q\u2019elle est plus noble et franche de corage[779]\n       Qe Maii, quant ad la terre tout flori:\n       A bon houre est qe jeo vi celle ymage.\n    4. Ceo dit envoie a vous, ma dame, en qui\n       La gentilesce et le treshalt parage\n       Se monstront, dont espoir m\u2019ad rejo\u00ef:\n       A bon houre est qe jeo vi celle ymage.\n    XXIIII. 1. Jeo quide qe ma dame de sa mein\n       M\u2019ad deinz le coer escript son propre noun;\n       Car quant jeo puiss o\u00efr le chapellein\n       Sa letanie dire et sa le\u00e7oun,\n       Jeo ne sai nomer autre, si le noun;\n       Car j\u2019ai le coer de fin amour si plein,\n       Q\u2019en lui gist toute ma devocioun:\n       Dieus doignt qe jeo ne prie pas en vein!\n    2. Pour penser les amours de temps longtein,\n       Com la priere de Pigmalion 10\n       Faisoit miracle, et l\u2019image au darrein\n       De piere en char mua de s\u2019oreisoun,\n       J\u2019ai graunt espoir de la comparisoun\n       Qe par sovent prier serrai certein\n       De grace; et pour si noble reguerdoun\n       Dieus doignt qe jeo ne prie pas en vein!\n    3. Com cil qui songe et est en nouncertein,\n       Ainz semble a lui qu\u2019il vait tout environ\n       Et fait et dit, ensi quant sui soulein,\n       A moi parlant jeo fais maint question, 20\n       Despute et puis responde a ma resoun,\n       Ne sai si jeo sui faie ou chose humein:\n       Tiel est d\u2019amour ma contemplacion;\n       Dieus doignt qe jeo ne prie pas en vein!\n    4. A vous, qe m\u2019avetz en subjeccion,\n       Soul apres dieu si m\u2019estes soverein,\n       Envoie cette supplicacion:\n       Dieus doignt qe jeo ne prie pas en vein!\n    XXV. 1. Ma dame, si ceo fuist a vo plesir,\n       Au plus sovent jeo vous visiteroie;[780]\n       Mais le fals jangle et le tresfals conspir\n       De mesdisantz m\u2019ont destorb\u00e9 la voie,[781]\n       Et vostre honour sur toute riens voldroie:\n       Par quoi, ma dame, en droit de ma partie\n       En lieu de moi mon coer a vous envoie;\n       Car qui bien aime ses amours tard oblie.\n    2. Ils sont assetz des tiels qui de mentir\n       Portont le clief pendant a lour curroie; 10\n       Du quoi, ma dame, jeo ne puiss sentir\n       Coment aler, ain\u00e7ois me torne envoie:\n       Mais sache dieus, par tout uque jeo soie,\n       D\u2019entier voloir sanz nulle departie\n       A vous me tiens, a vous mon coer se ploie;\n       Car qui bien aime ses amours tard oblie.\n    3. De vo presence a long temps abstenir\n       Grief m\u2019est, en cas q\u2019a force ensi feroie;\n       Et d\u2019autrepart, si jeo voldrai venir,\n       Sanz vostre esgard ceo faire ne porroie: 20\n       Comandetz moi ceo qe jeo faire en doie,[782]\n       Car vous avetz de moi la seignorie,\n       Tout est en vous, ma dolour et ma joie;\n       Car qui bien aime ses amours tard oblie.\n    4. As mesdisantz, dont bon amour s\u2019esfroie,\n       De male langue dieus les motz maldie;\n       Q\u2019en lour despit a vostre amour m\u2019otroie;\n       Car qui bien aime ses amours tard oblie.\n    XXVI. 1. Salutz honour et toute reverence,\n       Com cil d\u2019amour q\u2019est tout vostre soubgit,\n       Ma dame, a vous et a vostre excellence\n       Envoie, s\u2019il vous plest, d\u2019umble espirit,\n       Pour fare a vous plesance, honour, profit:\n       De tout mon coer entier jeo le desire,\n       Selonc le corps combien qe j\u2019ai petit,\n       Sanz autre doun le coer doit bien suffire.\n    2. Qui donne soi, c\u2019est une experience\n       Qe l\u2019autre bien ne serront escondit: 10\n       Si plein com dieus m\u2019ad de sa providence\n       Fait et form\u00e9, si plein sanz contredit\n       Soul apres lui, ma dame, en fait et dit\n       Vous donne; et si Rois fuisse d\u2019un Empire,\n       Tout est a vous: mais en amour perfit\n       Sanz autre doun le coer doit bien suffire.\n    3. Primer quant vi l\u2019estat de vo presence,\n       En vous mirer me vint si grant delit,\n       Q\u2019unqes depuiss d\u2019ascune negligence\n       Mon coer pensant vostre bealt\u00e9 n\u2019oublit: 20\n       Par quoi toutdis me croist celle appetit\n       De vous amer, plus qe ne porrai dire;[783]\n       Et pour descrire amour en son droit plit,\n       Sanz autre doun le coer doit bien suffire.\n    4. A vous, ma dame, envoie ceste escript,\n       Ne sai si vo danger le voet despire;\n       Mais si reson soit en ce cas eslit,\n       Sanz autre doun le coer doit bien suffire.\n    XXVII. 1. Ma dame, quant jeo vi vostre oill [vair et] riant,\n       Cupide m\u2019ad ferru de tiele plaie\n       Parmi le coer d\u2019un dart d\u2019amour ardant,\n       Qe nulle medicine m\u2019est verraie,\n       Si vous n\u2019aidetz; mais certes jeo me paie,\n       Car soubtz la cure de si bone mein\n       Meulx vuil languir qe sanz vous estre sein.\n    2. Amour de sa constreignte est un tirant,\n       Mais sa banere quant merci desplaie,\n       Lors est il suef, courtois et confortant: 10\n       Ceo poet savoir qui la fortune essaie;\n       Mais combien qu\u2019il sa grace me deslaie,\n       Ma dame, jeo me tiens a vous certein;\n       Mieulx vuill languir qe sanz vous estre sein.\n    3. Ensi ne tout guari ne languisant,\n       Ma dame, soubtz l\u2019espoir de vo manaie\n       Je vive, et sui vos graces attendant,\n       Tanque merci ses oignementz attraie,\n       Et le destroit de ma dolour allaie:\n       Mais si guaris ne soie enquore au plein, 20\n       Mieulx vuill languir qe sanz vous estre sein.\n    4. Pour vous, q\u2019avetz la bealt\u00e9 plus qe faie,\n       Ceo lettre ai fait sanz null penser vilein:\n       Parentre deus combien qe jeo m\u2019esmaie,\n       Mieulx vuill languir qe sanz vous estre sein.\n    XXVIII. 1. Dame, u est ore celle naturesce,\n       Qe soloit estre en vous tiel temps jeo vi,\n       Q\u2019il ne vous plest de vostre gentilesce\n       Un soul salutz mander a vostre ami?\n       Ne quier de vous forsque le coer demi,\n       Et vous avetz le mien trestout entier:\n       Om voit sovent de petit poi doner.\n    2. Les vertus de franchise et de largesce\n       Jeo sai, ma dame, en vous sont establi;\n       Et vous savetz ma peine et ma destresce, 10\n       Dont par dolour jeo sui sempres faili\n       En le defalte soul de vo merci,\n       Q\u2019il ne vous plest un mot a moi mander:\n       Om voit sovent de petit poi doner.\n    3. Tout qanque j\u2019ai, ma dame, a vo noblesce\n       De coer et corps jeo l\u2019ai don\u00e9 parmi;\n       Par quoi ne vous desplese, en ma simplesce\n       De vostre amour si jeo demande ensi;\n       Car cil qui done il ad doun deservi,\n       Loial servant doit avoir son loer: 20\n       Om voit sovent de petit poi doner.\n    4. Ma doulce dame, qui m\u2019avetz oubli,\n       Prenetz ceo dit de moi pour remembrer,\n       Et mandetz moi de vos beals ditz auci;\n       Q\u2019om voit sovent de petit poi doner.\n    XXIX. 1. Par droite cause et par necessit\u00e9,\n       Q\u2019est sanz feintise honeste et resonable,\n       M\u2019ai par un temps de vous, dame, eslong\u00e9,\n       Dont par reson jeo serroie excusable:\n       Mais fame, q\u2019est par les paiis volable,\n       De vo corous me dist novelle ades;\n       Si m\u2019ad apris, et jeo le croi sanz fable,\n       Q\u2019est d\u2019amour loigns est de desease pres.\n    2. Si vous, ma dame, scieussetz ma pens\u00e9,\n       Q\u2019a vous servir remaint toutditz estable, 10\n       Ne serrai point sanz cause refus\u00e9:\n       Car jeo vous tiens si bone et merciable,\n       Qe jeo, q\u2019a vous sui toutditz servi\u00e7able,\n       Et de mon gr\u00e9e ne vuill partir jammes,\n       Vo grace averai; et c\u2019est tout veritable,\n       Q\u2019est d\u2019amour loigns est de desease pres.\n    3. Le fait de l\u2019omme est en la volent\u00e9,\n       Car qui bien voet par droit est commendable;\n       Et pourcella, ma tresbelle honour\u00e9e,\n       Hostetz corous et soietz amiable: 20\n       Si riens ai fait q\u2019a vous n\u2019est pas greable,\n       De vo merci m\u2019en donetz un reles;\n       Q\u2019ore a l\u2019essai la chose est bien provable,\n       Q\u2019est d\u2019amour loigns est de desease pres.\n    4. Ma graciouse dame et honourable,\n       Ceste balade a vous pour sercher pes\n       Envoie; car jeo sui assetz creable,\n       Q\u2019est d\u2019amour loigns est de desease pres.\n    XXX. 1. Si com la Nief, quant le fort vent tempeste,\n       Par halte mier se torne ci et la,\n       Ma dame, ensi moun coer maint en tempeste,\n       Quant le danger de vo parole orra;\n       Le Nief qe vostre bouche soufflera[784]\n       Me fait sigler sur le peril de vie:\n       Q\u2019est en danger, falt qu\u2019il merci supplie.\n    2. Rois Uluxes, sicom nous dist la geste,\n       Vers son paiis de Troie qui sigla,\n       N\u2019ot tiel paour du peril et moleste, 10\n       Quant les Sereines en la Mier passa,\n       Et le danger de Circes eschapa,[785]\n       Qe le paour n\u2019est plus de ma partie:\n       Q\u2019est en danger, falt qu\u2019il merci supplie.\n    3. Danger, qui tolt d\u2019amour toute la feste,\n       Unqes un mot de confort ne sona;\n       Ainz plus cruel qe n\u2019est la fiere beste,\n       Au point quant danger me respondera,\n       La chiere porte, et quant le nai dirra,\n       Plus que la mort m\u2019estone celle o\u00efe:[786] 20\n       Q\u2019est en danger, falt qu\u2019il merci supplie.\n    4. Vers vous, ma bone dame, horspris cella\n       Qe danger maint en vostre compainie,\n       Ceste balade en mon message irra:\n       Q\u2019est en danger, falt qu\u2019il merci supplie.\n    XXXI. 1. Ma belle dame, bone et graciouse,\n       Si pour bealt\u00e9 l\u2019en doit amour doner,\n       La bealt\u00e9, dame, avetz si plentevouse,\n       Qe vo bealt\u00e9 porra nulls coers passer,\n       Qe ne l\u2019estoet par fine force amer,\n       Et obe\u00efr d\u2019amour la discipline\n       Par soulement vo bealt\u00e9 regarder:\n       Car bon amour a les vertus encline.\n    2. Et si bount\u00e9, q\u2019est assetz vertuouse\n       De sa nature, amour porra causer, 10\n       Vous estes, dame, assetz plus bountevouse\n       Q\u2019ascun amant le purra deviser:\n       Et ceo me fait vostre amour desirer\n       Secondement apres l\u2019amour divine,\n       Pour chier tenir, servir et honourer;\n       Car bon amour a les vertus encline.[787]\n    3. Et si la sort de grace est amourouse,\n       Lors porrai bien, ma dame, tesmoigner,\n       Vo grace entre la gent est si famouse,\n       Q\u2019a quelle part qe jeo me vuil torner, 20\n       Jeo puiss o\u00efr vo grace proclamer:\n       Toutz en parlont et diont lour covine,[788]\n       L\u2019om est benoit qui vous purroit happer;\n       Car bon amour a les vertus encline.\n    4. Ma dame, en qui sont trestout bien plener,\n       Tresfressche flour, honeste et femeline,\n       Ceste balade a vous fais envoier;\n       Car bon amour a les vertus encline.\n    XXXII. 1. Cest aun novell Janus, q\u2019ad double face,\n       L\u2019yvern passer et l\u2019est\u00e9e voit venant:\n       Comparison de moi si j\u2019ensi face,\n       Contraire a luy mes oills sont regardant,\n       Je voi l\u2019ivern venir froid et nuisant,[789]\n       Et l\u2019est\u00e9e vait, ne sai sa revenue;\n       Q\u2019amour me poignt et point ne me salue.\n    2. La cliere Est\u00e9e, qui le solail embrace,\n       Devient obscure a moi, siq\u2019 au devant[790]\n       L\u2019yvern me tolt d\u2019amour toute la grace: 10\n       Dont par dolour jeo sui mat et pesant,\n       Ne sai jeuer, ne sai chanter par tant,\n       Ainz sui covert dessoubtz la triste Nue;\n       Q\u2019amour me poignt et point ne me salue.\n    3. Vo bealt\u00e9 croist, q\u2019a null temps se desface;\n       Pourceo, ma dame, a vous est acordant\n       Qe vo bount\u00e9 se monstre en toute place:\n       Mais jeo, pour quoi qe sui tout vo servant,\n       Ne puis veoir de grace ascun semblant,\n       C\u2019est une dure et forte retenue; 20\n       Q\u2019amour me poignt et point ne me salue.\n    XXXIII. 1. Au comencer del aun present novell\n       Mon corps ove tout le coer a bone estreine\n       Jeo done a vous, ma dame, sanz repell,\n       Pour le tenir sicom vostre demeine:\n       Ne sai conter les joies que jeo meine\n       De vous servir, et pour moi guardoner,\n       Si plus n\u2019y soit, donetz le regarder.\n    2. Ne quier de vous avoir autre Juel\n       Fors soulement vostre ameist\u00e9 certeine;\n       Guardetz vo Nouche, guardetz le vostre anel, 10\n       Vo beal semblant m\u2019est joie sovereine,\n       Q\u2019a mon avis toute autre chose est veine:\n       Et s\u2019il vous plest, ma dame, sanz danger,\n       Si plus n\u2019y soit, donetz le regarder.\n    3. L\u2019en solt toutditz au feste de No\u00ebl\n       Reprendre joie et hoster toute peine,\n       Et doner douns; mais jeo ne demande el,\n       De vo noblesce si noun q\u2019il vous deigne\n       Doner a moi d\u2019amour ascune enseigne,\n       Dont jeo porrai ma fortune esperer: 20\n       Si plus n\u2019y soit, donetz le regarder.\n    4. A vous, ma doulce dame treshalteine,\n       Ceste balade vait pour desporter;\n       Et pour le bount\u00e9 dont vous estes pleine,\n       Si plus n\u2019y soit, donetz le regarder.\n    XXXIIII. 1. Saint Valentin l\u2019amour et la nature\n       De toutz oiseals ad en governement;\n       Dont chascun d\u2019eaux semblable a sa mesure\n       Une compaigne honeste a son talent\n       Eslist tout d\u2019un acord et d\u2019un assent:\n       Pour celle soule laist a covenir\n       Toutes les autres, car nature aprent,\n       U li coers est, le corps falt obe\u00efr.\n    2. Ma doulce dame, ensi jeo vous assure\n       Qe jeo vous ai eslieu semblablement; 10\n       Sur toutes autres estes a dessure\n       De mon amour si tresentierement,\n       Qe riens y falt par quoi joiousement\n       De coer et corps jeo vous voldrai servir:\n       Car de reson c\u2019est une experiment,\n       U li coers est, le corps falt obe\u00efr.\n    3. Pour remembrer jadis celle aventure\n       De Alceone et Ce\u00efx ensement,\n       Com dieus muoit en oisel lour figure,\n       Ma volent\u00e9 serroit tout tielement, 20\n       Qe sanz envie et danger de la gent\n       Nous porroions ensemble par loisir\n       Voler tout francs en nostre esbatement:\n       U li coers est, le corps falt obe\u00efr.\n    4. Ma belle oisel, vers qui mon pensement\n       S\u2019en vole ades sanz null contretenir,\n       Pren cest escript, car jeo sai voirement,\n       U li coers est, le corps falt obe\u00efr.\n    XXXV. 1. Saint Valentin plus qe null Emperour\n       Ad parlement et convocacion\n       Des toutz oiseals, qui vienont a son jour,\n       U la compaigne prent son compaignon\n       En droit amour; mais par comparison\n       D\u2019ascune part ne puiss avoir la moie:\n       Qui soul remaint ne poet avoir grant joie.\n    2. Com la fenix souleine est au sojour\n       En Arabie celle regioun,\n       Ensi ma dame en droit de son amour[791] 10\n       Souleine maint, ou si jeo vuill ou noun,\n       N\u2019ad cure de ma supplicacion,\n       Sique d\u2019amour ne sai troever la voie:\n       Qui soul remaint ne poet avoir grant joie.\n    3. O com nature est pleine de favour\n       A ceos oiseals q\u2019ont lour eleccion!\n       O si jeo fuisse en droit de mon atour\n       En ceo soul cas de lour condicioun!\n       Plus poet nature qe ne poet resoun,\n       En mon estat tresbien le sente et voie: 20\n       Qui soul remaint ne poet avoir grant joie.\n    4. Chascun Tarcel gentil ad sa falcoun,\n       Mais j\u2019ai faili de ceo q\u2019avoir voldroie:\n       Ma dame, c\u2019est le fin de mon chan\u00e7oun,\n       Qui soul remaint ne poet avoir grant joie.\n    XXXVI. 1. Pour comparer ce jolif temps de Maii,\n       Jeo le dirrai semblable a Paradis;\n       Car lors chantont et Merle et Papegai,\n       Les champs sont vert, les herbes sont floris,\n       Lors est nature dame du paiis;\n       Dont Venus poignt l\u2019amant au tiel assai,\n       Q\u2019encontre amour n\u2019est qui poet dire Nai.\n    2. Qant tout ceo voi et qe jeo penserai\n       Coment nature ad tout le mond suspris,\n       Dont pour le temps se fait minote et gai, 10\n       Et jeo des autres sui soulein horpris,\n       Com cil qui sanz amie est vrais amis,\n       N\u2019est pas mervaile lors si jeo m\u2019esmai,\n       Q\u2019encontre amour n\u2019est qui poet dire Nai.[792]\n    3. En lieu de Rose urtie cuillerai,\n       Dont mes chapeals ferrai par tiel devis,\n       Qe toute joie et confort jeo lerrai,\n       Si celle soule, en qui j\u2019ai mon coer mis,\n       Selonc le point qe j\u2019ai sovent requis,\n       Ne deigne alegger les griefs mals qe j\u2019ai; 20\n       Q\u2019encontre amour n\u2019est qui poet dire Nai.\n    4. Pour pit\u00e9 querre et pourchacer mercis,\n       Va t\u2019en, balade, u jeo t\u2019envoierai;\n       Q\u2019ore en certein jeo l\u2019ai tresbien apris,\n       Q\u2019encontre amour n\u2019est qui poet dire Nai.[793]\n    XXXVII. 1. El Mois de Maii la plus joiouse chose[794]\n       C\u2019est fin amour, mais vous, ma dame chiere,\n       Prenetz a vous plustost la ruge Rose[795]\n       Pour vo desport, et plus la faites chiere\n       Qe mon amour ove toute la priere\n       Qe vous ai fait maint jour y ad pass\u00e9:\n       Vous estes franche et jeo sui fort li\u00e9.\n    2. Jeo voi toutplein des flours deinz vo parclose,\n       Priv\u00e9 de vous mais jeo sui mis derere,\n       N\u2019y puiss entrer, qe l\u2019entr\u00e9e m\u2019est forclose. 10\n       Jeo prens tesmoign de vostre chamberere,\n       Qe sciet et voit trestoute la matiere,\n       De si long temps qe jeo vous ai am\u00e9:\n       Vous estes franche et jeo sui fort li\u00e9.\n    3. Qant l\u2019erbe croist et la flour se desclose,\n       Maii m\u2019ad host\u00e9 de sa blanche banere,\n       Dont pense assetz plus qe jeo dire n\u2019ose\n       De vous, ma dame, qui m\u2019estes si fiere;\n    A vo merci car si jeo me refiere,[796]\n       Vostre danger tantost m\u2019ad deslai\u00e9: 20\n       Vous estes franche et jeo sui fort li\u00e9.\n    4. En le douls temps ma fortune est amiere,\n       Le Mois de Maii s\u2019est en yvern mu\u00e9,\n       L\u2019urtie truis, si jeo la Rose quiere:\n       Vous estes franche et jeo sui fort li\u00e9.\n    XXXVIII 1. Sicom la fine piere Daiamand\n       De sa nature attrait le ferr au soi,\n       Ma dame, ensi vo douls regard plesant\n       Par fine force attrait le coer de moi:\n       N\u2019est pas en mon poair, qant jeo vous voi,\n       Qe ne vous aime oultre mesure ensi,\n       Qe j\u2019ai pour vous toute autre chose oubli.\n    2. Soubtz ciel n\u2019est oill, maisq\u2019il vous soit voiant,\n       Qu\u2019il n\u2019ait le coer tantost deinz son recoi[797]\n       Suspris de vostre amour et suspirant: 10\n       De tout le monde si jeo fuisse Roi,\n       Trop fuist petit, me semble en bone foi,\n       Pour vous amer, car jeo sui tant ravi,\n       Qe j\u2019ai pour vous toute autre chose oubli.\n    3. Toutes vertus en vous sont apparant,\n       Qe nature poet doner de sa loi,\n       Et dieus vous ad don\u00e9 le remenant\n       Des bones mours; par quoi tresbien le croi\n       Qe jeo ne puiss amer meilour de toi:\n       Vostre bealt\u00e9 m\u2019ad tielement saisi, 20\n       Qe j\u2019ai pour vous toute autre chose oubli.\n    4. D\u2019omble esperit, sicom jeo faire doi,\n       U toute grace son hostell ad basti[798]\n       Ceo lettre envoie ove si tresfin otroi,\n       Qe j\u2019ai pour vous toute autre chose oubli.\n    XXXIX 1. En vous, ma doulce dame sovereine,\n       Pour remembrer et sercher les vertus,\n       Si bount\u00e9 quier, et vous en estes pleine,[799]\n       Si bealt\u00e9 quier, vous estes au dessus,\n       Si grace quier, vous avetz le surplus;\n       Qe riens y falt de ceo dont char humeine\n       Doit avoir pris, car c\u2019est tresbien conuz,\n       Molt est benoit q\u2019ove vous sa vie meine.\n    2. Qui vo persone en son corage asseine,\n       Trop ad dur coer s\u2019il ne soit retenuz 10\n       Pour vous servir come a sa capiteine:\n       Pour moi le di, q\u2019a ceo me sui renduz,\n       Et si vous ai de rien, dame, offenduz,\n       Vous me poetz sicom vostre demeine\n       Bien chastier; q\u2019en vostre amour jeo trieus,\n       Molt est benoit q\u2019ove vous sa vie meine.\n    3. N\u2019est un soul jour de toute la semeine,\n       El quell deinz soi mon coer milfoitz et pluis\n       De vous ne pense: ascune foitz me pleigne,\n       Et c\u2019est quant jeo sui loign; mais quant venuz\n       Sui en presence, uque vous ai veeuz, 21\n       Lors est sur tout ma joie plus certeine:\n       Ensi de vous ma reson ai concluz,\n       Molt est benoit q\u2019ove vous sa vie meine.\n    4. Ma dame, en qui tout bien sont contenuz,\n       Ceo lettre envoie a vo noblesce halteine\n       Ove Mil et Mil et Mil et Mil salutz:\n       Molt est benoit q\u2019ove vous sa vie meine.\n    XL. 1. Om dist, promesses ne sont pas estables;\n       Ceo piert en vous, ma dame, au tiele enseigne,\n       Qe les paroles avetz amiables,\n       Mais en vos faitz vous n\u2019estes pas certeine.\n       Vous m\u2019avetz fait com jadis fist Heleine,\n       Quant prist Paris et laissa Menelai;\n       Ne puiss hoster, maisque de vous me pleigne:\n       Loials amours se provont a l\u2019essai.\n    2. Si vos promesses fuissent veritables,\n       Sur vo parole q\u2019estoit primereine 10\n       Vous ne serretz, ma dame, si changables,\n       Pour lesser qe vous avetz en demeine\n       Et prendre ailours la chose q\u2019est foreine.\n       Vous savetz bien, ma dame, et jeo le sai,\n       Selonc qe le proverbe nous enseine,\n       Loials amours se provont a l\u2019essai.\n    3. Qant verit\u00e9 d\u2019amour se torne en fables,\n       Et qe vergoigne pas ne le restreigne\n       Parmi les voies qe sont honourables,\n       N\u2019est un vertu qe la fortune meine. 20\n       Vostre ameist\u00e9 vers un n\u2019est pas souleine,\n       Ainz est a deux: c\u2019est un chaun\u00e7on verrai,\n       Dont chanterai sovent a basse aleine,\n       Loials amours se provont a l\u2019essai.\n    4. A dieu, ma joie, a dieu, ma triste peine,\n       Ore est yvern, qe soloit estre Maii;\n       Ne sai pour quoi Cupide me desdeigne:\n       Loials amours se provont a l\u2019essai.\n    XLI. 1. Des fals amantz tantz sont au jour present,\n       Dont les amies porront bien doloir:\n       Cil qui plus jure et fait son serement\n       De bien amer, plus pense a decevoir.\n       Jeo sui de celles une, a dire voir,\n       Qui me compleigns d\u2019amour et sa feintise;\n       Par quoi, de fals amantz pour peas avoir,\n       Bon est qe bone dame bien s\u2019avise.\n    2. Ascuns y ad qui voet bien amer sent,\n       Et a chascune il fait bien assavoir 10\n       Qu\u2019il l\u2019aime sanz nulle autre soulement:\n       Par tiel engin destorne le savoir\n       De l\u2019innocent, qe quide recevoir\n       De ses amours la loialt\u00e9 promise:\n       Mais pour guarder s\u2019onour et son devoir,\n       Bon est qe bone dame bien s\u2019avise.\n    3. Les lievres de la bouche q\u2019ensi ment\n       Cil tricheour tant beal les sciet movoir,[800]\n       Q\u2019a peine est nulle qe parfitement\n       Sache en ceo point le mal aparcevoir: 20\n       Mais cil q\u2019ensi d\u2019amour son estovoir\n       Pourchace, ad bien deservi la Juise;\n       Si dis pource q\u2019a tiel mal removoir\n       Bon est qe bone dame bien s\u2019avise.\n    4. Tu q\u2019es au matin un et autre au soir,\n       Ceste balade envoie a ta reprise,\n       Pour toi guerpir et mettre a nonchaloir:\n       Bon est qe bone dame bien s\u2019avise.\n    XLII. 1. Semblables sont la fortune et les d\u00e9es\n       Au fals amant, quant il d\u2019amour s\u2019aqueinte;\n       Sa loialt\u00e9 pleine est des falset\u00e9s,\n       Plustost de\u00e7oit, quant il se fait plus queinte:[801]\n       A toi le di, q\u2019as trahi femme meinte,\n       Ceo q\u2019as mespris restorer ne poetz,\n       Et pourcella, de ta falsine atteinte\n       Si tu voldras briser l\u2019estrein, brisetz.\n    2. Trop tard conu m\u2019est ceo qe fait avetz,\n       Qe m\u2019as host\u00e9 de toi par tiele empeinte, 10\n       Qe jammais jour ne serrai retournetz\n       Pour obe\u00efr n\u2019a toi n\u2019a ta constreignte.[802]\n       He, fals amis, com ta parole est feinte!\n       Les viels promesses toutes sont quassetz,\n       Trop as en toi la gentilesce exteinte:\n       Si tu voldras briser l\u2019estrein, brisetz.\n    3. O tu, mirour des mutabilit\u00e9es,\n       Des fals amantz en toi l\u2019image est peinte,\n       Tes sens se muent en subtilit\u00e9es,\n       Sil q\u2019ensi fait n\u2019ad pas la vie seinte. 20\n       Tu as derrour la conscience enceinte,\n       Dont fraude et malengin sont engendrez;\n       Tu as vers moi ta loialt\u00e9 si freinte,\n       Si tu voldras briser l\u2019estrein, brisetz.\n    4. En les malvois malice n\u2019est restreignte,\n       Tu n\u2019en serras de ta part escusez;\n       As toutz amantz jeo fais ceste compleignte:\n       Si tu voldras briser l\u2019estrein, brisetz.\n    XLIII. 1. Plus tricherous qe Jason a Med\u00e9e,[803]\n       A Deianire ou q\u2019Ercules estoit,[804]\n       Plus q\u2019Eneas, q\u2019avoit Dido less\u00e9e,[805]\n       Plus qe These\u00fcs, q\u2019Adriagne amoit,\n       Ou Demephon, quant Phillis oublioit,\n       Je trieus, helas, q\u2019amer jadis soloie:\n       Dont chanterai desore en mon endroit,\n       C\u2019est ma dolour, qe fuist ain\u00e7ois ma joie.\n    2. Unqes Ector, q\u2019ama Pantasil\u00e9e,\n       En tiele haste a Troie ne s\u2019armoit, 10\n       Qe tu tout nud n\u2019es deinz le lit couch\u00e9,\n       Amis as toutes, quelqe venir doit,\n       Ne poet chaloir, mais q\u2019une femne y soit;\n       Si es comun plus qe la halte voie.\n       Helas, qe la fortune me de\u00e7oit,\n       C\u2019est ma dolour, qe fuist ain\u00e7ois ma joie,\n    3. De Lancelot si fuissetz remembr\u00e9,\n       Et de Tristrans, com il se contenoit,\n       Generides, Florent, Partonop\u00e9,[806]\n       Chascun de ceaux sa loialt\u00e9 guardoit. 20\n       Mais tu, helas, q\u2019est ceo qe te forsvoit\n       De moi, q\u2019a toi jammais null jour falsoie?\n       Tu es a large et jeo sui en destroit,\n       C\u2019est ma dolour, qe fuist ain\u00e7ois ma joie.\n    4. Des toutz les mals tu q\u2019es le plus maloit,\n       Ceste compleignte a ton oraille envoie;\n       Sant\u00e9 me laist et langour me re\u00e7oit,\n       C\u2019est ma dolour, qe fuist ain\u00e7ois ma joie.\n    XLIIII. 1. Vailant, courtois, gentil et renom\u00e9e,\n       Loial, verrai, certain de vo promesse,\n       Vous m\u2019avetz vostre corps et coer donn\u00e9,\n       Qe jeo res\u00e7oive et prens a grant leesce.\n       Si jeo de Rome fuisse l\u2019emperesse,\n       Vostre ameist\u00e9 refuserai jeo mie,\n       Q\u2019au tiel ami jeo vuill bien estre amie.\n    2. La halte fame qe l\u2019en m\u2019ad recont\u00e9e\n       De vo valour et de vo grant prouesse\n       De joie m\u2019ad l\u2019oreille tresperc\u00e9e, 10\n       Et confort\u00e9 le coer, siq\u2019en destresce\n       Ne puiss languir, ainz de vo gentilesce\n       Pour remembrer sui des toutz mals guarie;\n       Q\u2019au tiel ami jeo vuil bien estre amie.\n    3. Et puisq\u2019il est ensi de verit\u00e9,\n       Qe l\u2019ameist\u00e9 de vous vers moi se dresce,\n       Le coer de moi vers vous s\u2019est adresc\u00e9e\n       De bien amer par droite naturesce.\n       Tresdouls amis, tenetz ma foi expresse,\n       Ceo point d\u2019acord tendrai toute ma vie, 20\n       Q\u2019au tiel ami jeo vuill bien estre amie.\n    4. Par loialt\u00e9, confort, chiert\u00e9, tendresce,\n       Ceste ma lettre, quoique nulls en die,[807]\n       Ove tout le coer envoie a vo noblesce;\n       Q\u2019au tiel ami jeo vuill bien estre amie.\n    XLV. 1. Ma dame, jeo vous doi bien comparer\n       Au cristall, qe les autres eslumine;\n       Car celle piere qui la poet toucher\n       De sa vertu re\u00e7oit sa medicine,\n       Si en devient plus preciouse et fine:[808]\n       Ensi pour vo bount\u00e9 considerer\n       Toutz les amantz se porront amender.\n    2. Vostre figure auci pour deviser,\n       La chiere avetz et belle et femeline,\n       Du quelle, qant jeo me puiss aviser, 10\n       Jeo sui constreint, ensi com de famine,\n       Pour vous amer de tiele discipline,\n       Dont m\u2019est avis qe pour vous essampler\n       Toutz les amantz se porront amender.\n    3. El Cristall dame om porra bien noter\n       Deux propret\u00e9s semblable a vo covine:\n       Le Cristall est de soi et blanc et clier;\n       Dieus et nature ensi par double line\n       Vous ont de l\u2019un et l\u2019autre fait saisine:\n       Par quoi des biens qe vous avetz pleiner 20\n       Toutz les amantz se porront amender.\n    4. Ceste balade, dame, a vous encline\n       Envoie pour vos graces commender:\n       De vostre essample et de vostre doctrine\n       Toutz les amantz se porront amender.\n    XLVI. 1. En resemblance d\u2019aigle, qui surmonte\n       Toute autre oisel pour voler au dessure,\n       Tresdouls amis, vostre amour tant amonte\n       Sur toutz amantz, par quoi jeo vous assure\n       De bien amer, sauf toutdis la mesure\n       De mon honour, le quell jeo guarderai:\n       Si parler n\u2019ose, ades jeo penserai.\n    2. Par les paiis la fame vole et conte\n       Coment prouesce est toute en vostre cure,\n       Et quant jeo puiss o\u00efr si noble conte 10\n       De vo valour, jeo met toute ma cure,\n       A mon poair dont vostre honour procure:\n       Mais pour les gentz tresbien m\u2019aviserai;\n       Si parler n\u2019ose, ades jeo penserai.\n    3. Entre nous dames, quant mettons a la compte\n       Vo noble port et vo fiere estature,\n       Lors en deviens un poi rugge pour honte,[809]\n       Mais jeo le torne ensi par envoisure,\n       Q\u2019aparcevoir null poet la coverture:\n       Par tiel colour en joie jeo m\u2019esmai; 20\n       Si parler n\u2019ose, ades jeo penserai.\n    4. A vous, q\u2019avetz d\u2019onour celle aventure,\n       Qe vos valours toutz passont a l\u2019essai,\n       Droitz est q\u2019amour vous rende sa droiture:\n       Si parler n\u2019ose, ades jeo penserai.\n    XLVII. 1. Li corps se tient par manger et par boire,\n       Et fin amour le coer fait sustenir,\n       Mais plus d\u2019assetz est digne la memoire\n       De vrai amour, qui le sciet maintenir:\n       Pourceo, ma dame, a vous me vuill tenir,\n       De tiel amour qe ja ne falsera:\n       N\u2019est pas oiceus sil qui bien amera.\n    2. Des tiels y ad qui sont d\u2019amour en gloire,\n       Par quoi li coers se poet bien rejo\u00efr;\n       Des tiels y ad qui sont en purgatoire, 10\n       Qe mieulx lour fuist assetz de mort morir;\n       Ascuns d\u2019espoir ont pris le vein desir,\n       Dont sanz esploit l\u2019amant souhaidera:\n       N\u2019est pas oiceus sil qui bien amera.\n    3. De fin amour qui voet savoir l\u2019istoire,\n       Il falt q\u2019il sache et bien et mal suffrir;\n       Plus est divers qe l\u2019en ne porra croire:\n       Et nepourquant ne m\u2019en puiss abstenir,\n       Ainz me covient amer, servir, cherir\n       La belle en qui moun coer sojournera: 20\n       N\u2019est pas oiceus sil qui bien amera.\n    4. Demi parti de joie et de suspir\n       Ceste balade a vous, ma dame, irra;\n       Q\u2019en la sant\u00e9 d\u2019amour m\u2019estoet languir:\n       N\u2019est pas oiceus sil qui bien amera.\n    XLVIII. 1. Amour est une chose merveilouse,\n       Dont nulls porra savoir le droit certein;\n       Amour de soi est la foi tricherouse,\n       Qe plus promette et meinz apporte au mein;[810]\n       Le riche est povere et le courtois vilein,\n       L\u2019espine est molle et la rose est urtie:\n       En toutz errours amour se justefie.\n    2. L\u2019amier est douls et la doul\u00e7our merdouse,[811]\n       Labour est ease et le repos grievein,\n       Le doel plesant, la seurt\u00e9 perilouse, 10\n       Le halt est bass, si est le bass haltein,[812]\n       Qant l\u2019en mieulx quide avoir, tout est en vein,\n       Le ris en plour, le sens torne en folie\n       En toutz errours amour se justefie.\n    3. Amour est une voie dangereuse,\n       Le pres est loign, et loign remaint proschein;\n       Amour est chose odible et graciouse,\n       Orguil est humble et service est desdeign,\n       L\u2019aignelle est fiere et le leon humein,\n       L\u2019oue est en cage, la merle est forsbanie:[813] 20\n       En toutz errours amour se justifie.\n    4. Ore est amour salvage, ore est soulein,\n       N\u2019est qui d\u2019amour poet dire la sotie;\n       Amour est serf, amour est soverein;\n       En toutz errours amour se justifie.[814]\n    XLIX. 1. As bons est bon et a les mals malvois[815]\n       Amour, qui des natures est regent;\n       Mais l\u2019omme qui de reson ad le pois,\n       Cil par reson doit amer bonement:\n       Car qui deinz soi sanz mal penser comprent\n       De bon amour la verit\u00e9 pleinere,\n       Lors est amour d\u2019onour la droite miere.\n    2. Bon amour doit son dieu amer ain\u00e7ois,\n       Qui son dieu aime il aime verraiment,\n       Si ad de trois amours le primer chois; 10\n       Et apres dieu il doit secondement\n       Amer son proesme a soi semblablement;\n       Car cil q\u2019ensi voet guarder la maniere,\n       Lors est amour d\u2019onour la droite miere.\n    3. Le tierce point dont amour ad la vois,\n       Amour en son endroit ceo nous aprent\n       Soubtz matrimoine de les seintes lois,\n       Par vie honeste et nonpas autrement.\n       En ces trois pointz gist tout l\u2019experiment[816]\n       De boun amour, et si j\u2019ensi le quiere, 20\n       Lors est amour d\u2019onour la droite miere.\n    4. De bon amour, pour prendre avisement,\n       Jeo vous ai dit la forme et la matiere;\n       Car quique voet amer honestement,\n       Lors est amour d\u2019onour la droite miere.\n    L. 1. De vrai honour est amour tout le chief,\n       Qui le corage et le memorial\n       Des bones mours fait guarder sanz meschief:\n       De l\u2019averous il fait franc et loial,\n       Et de vilein courtois et liberal,\n       Et de couard plus fiers qe n\u2019est leoun;[817]\n       De l\u2019envious il hoste tout le mal:\n       Amour s\u2019acorde a nature et resoun.\n    2. Ceo q\u2019ainz fuist aspre, amour le tempre suef,\n       Si fait du guerre pes, et est causal 10\n       Dont toute vie honeste ad soun relief.\n       Sibien les choses qe sont natural,\n       Com celles qe sont d\u2019omme resonal,\n       Amour par tout sa jurediccioun\n       Claime a tenir, et par especial\n       Amour s\u2019acorde a nature et resoun.\n    3. Au droit amant riens est pesant ne grief,\n       Dont conscience en soun judicial\n       Forsvoit, mais li malvois plus qe la Nief\n       Est en tempeste, et ad son governal 20\n       D\u2019onour perdu; sique du pois egual\n       La fortune est et la condicioun\n       De l\u2019omme, et sur tout le plus cordial\n       Amour s\u2019acorde a nature et resoun.\n     4. N\u2019est qui d\u2019amour poet dire le final;\n       Mais en droit moi c\u2019est la conclusioun,\n       Qui voet d\u2019onour sercher l\u2019original,\n       Amour s\u2019acorde a nature et reson.\n    <LI.> 1. Amour de soi est bon en toute guise,\n       Si resoun le governe et justifie;\n       Mais autrement, s\u2019il naist de fole emprise,\n       N\u2019est pas amour, ainz serra dit sotie.\n       Avise soi chascuns de sa partie,\n       Car ma resoun de novell acqueintance\n       M\u2019ad fait amer d\u2019amour la plus cherie[818]\n       Virgine et miere, en qui gist ma creance.\n    2. As toutes dames jeo doi moun servise\n       Abandoner par droite courtasie, 10\n       Mais a ma dame pleine de franchise\n       Pour comparer n\u2019est une en ceste vie.\n       Qui voet amer ne poet faillir d\u2019amie,\n       Car perdurable amour sanz variance\n       Remaint en luy, com celle q\u2019est florie[819]\n       De bien, d\u2019onour, de joie et de plesance.\n    3. De tout mon coer jeo l\u2019aime et serve et prise,\n       Et amerai sanz nulle departie;\n       Par quoi j\u2019espoir d\u2019avoir ma rewardise,\n       Pour quelle jeo ma dame ades supplie: 20\n       C\u2019est, qant mon corps lerra la compaignie\n       De m\u2019alme, lors lui deigne en remembrance\n       D\u2019amour doner a moi le pourpartie,\n       Dont puiss avoir le ciel en heritance.\n       O gentile Engleterre, a toi j\u2019escrits,\n       Pour remembrer ta joie q\u2019est novelle,\n       Qe te survient du noble Roi Henris,\n       Par qui dieus ad redresc\u00e9 ta querele:\n       A dieu purceo prient et cil et celle,\n       Q\u2019il de sa grace au fort Roi coron\u00e9\n       Doignt peas, honour, joie et prosperit\u00e9.\n  =Expliciunt carmina Iohannis Gower, que Gallice composita\n  Balades dicuntur.=\nTRAITI\u00c9[820]\n=Puisqu\u2019il[822] ad dit ci devant en Englois par voie d\u2019essample la sotie de\ncellui[823] qui par amours aime par especial, dirra ore apres en Fran\u00e7ois[824] a\ntout le monde en general un[825] traiti\u00e9 selonc les auctours pour essampler\nles amantz marietz, au fin q\u2019ils la foi[826] de lour seintes espousailes\npourront[827] par fine loialt\u00e9 guarder, et al honour de dieu salvement\ntenir.=\n    [Sidenote: Qualiter creator omnium rerum deus hominem duplicis\n    nature, ex anima racionali et humana carne, in principio\n    nobilem creauit; et qualiter anima ex sue creacionis priuilegio\n    super corpus dominium possidebit.[821]]\n    I. 1. Le creatour de toute creature,\n    Qui l\u2019alme d\u2019omme ad fait a son ymage,\n    Par quoi le corps de reson et nature\n    Soit attempr\u00e9 per jouste governage,\n    Il done al alme assetz plus d\u2019avantage;\n    Car il l\u2019ad fait discrete et resonable,\n    Dont sur le corps raison ert conestable.[828]\n    2. En dieu amer celle alme ad sa droiture,\n    Tant soulement pour fermer le corage\n    De foldelit la poet mettre en servage\n    De frele char, q\u2019est toutdis en passage:[829]\n    Mais la bone alme est seinte et permanable;\n    Dont sur le corps raison ert conestable.[830]\n    3. En l\u2019alme gist et raison et mesure,[831]\n    Dont elle avera le ciel en heritage;\n    Li corps selonc la char pour engendrure\n    Avera la bone espouse en mariage;\n    Qui sont tout une chose et un estage,\n    Dont sur le corps raison ert conestable.\n    [Sidenote: Qualiter spiritus, vt celum impleatur, castitatem\n    affectat, et corpus, vt genus humanum in terra multiplicetur,\n    coniugii copulam carnaliter concupiscit.]\n    II. 1. De l\u2019espirit l\u2019amour quiert continence,\n    Et vivre chaste en soul dieu contemplant;\n    Li corps par naturele experience\n    Quiert femme avoir, dont soit multipliant;\n    Des bones almes l\u2019un fait le ciel preignant,\n    Et l\u2019autre emplist la terre de labour:\n    Si l\u2019un est bon, l\u2019autre est assetz meilour.\n    2. A l\u2019espirit qui fait la providence\n    Ne poet failir de reguerdon suiant.[832]\n    Plus est en l\u2019alme celle intelligence,                            10\n    Dont sanz null fin l\u2019omme en serra vivant,[833]\n    Qe n\u2019est le corps en ses fils engendrant;\n    Et nepourqant tout fist le creatour:[834]\n    Si l\u2019un est bon, l\u2019autre est assetz meilour.\n    3. A l\u2019espirit dieus dona conscience,\n    Par quelle om ert du bien et mal sachant.\n    Le corps doit pas avoir la reverence,\n    Ainz ert a l\u2019alme et humble et obeissant;\n    Mais dieus, qui les natures vait creant,\n    Si l\u2019un est bon, l\u2019autre est assetz meilour.\n    [Sidenote: Qualiter virginalis castitas in gradu suo matrimonio\n    prefertur: ambo tamen sub sacre conversacionis disciplina deo\n    creatori placabilia constitunt.]\n    III. 1. Au plus parfit dieus ne nous obligea,[835]\n    Mais il voet bien qe nous soions parfitz.\n    Cist homme a dieu sa chastet\u00e9 dona,\n    Et cist en dieu voet estre bons maritz:[836]\n    S\u2019il quiert avoir espouse a son avis,[837]\n    Il plest a dieu de faire honeste issue\n    Selonc la loi de seinte eglise due.[838]\n    2. Primerement qant mesmes dieus crea[839]\n    Adam et Eve en son saint paradis,\n    Dont ait la terre en lour semense emplis:\n    Lors fuist au point celle espousaile empris\n    Du viele loi, et puis, qant fuist venue,\n    Selonc la loi de seinte eglise due.[840]\n    3. Et puisque dieus qui la loi ordina\n    En une char ad deux persones mis,\n    Droitz est qe l\u2019omme et femme pourcela\n    Tout un soul coer eiont par tiel devis,\n    Loiale amie avoec loials amis:\n    Selonc la loi de seinte eglise due.[841]\n    [Sidenote: Qualiter honestas coniugii non ex libidinis[842] aut\n    auaricie causa, set tantummodo quod sub lege generacio ad\n    cultum dei fiat, primordia sua suscepit.]\n    IV. 1. Ovesque amour qant loialt\u00e9 s\u2019aqueinte,[843]\n    Lors sont les noeces bones et joiouses;\n    Mais li guilers, qant il se fait plus queinte,[844]\n    Par falssemblant les fait sovent doubtouses,\n    A l\u2019oill qant plus resemblont amorouses:\n    C\u2019est ensi come de stouppes une corde,[845]\n    Qant le penser a son semblant descorde.\n    2. Celle espousaile est assetz forte et seinte,\n    D\u2019amour u sont les causes vertuouses:\n    Si l\u2019espousaile est d\u2019avarice enceinte,                           10\n    Et qe les causes soient tricherouses,\n    Ja ne serront les noeces graciouses;\n    Car conscience toutdis se remorde,\n    Qant le penser a son semblant descorde.\n    3. Honest amour, q\u2019ove loialt\u00e9 s\u2019aqueinte,[846]\n    Fait qe les noeces serront gloriouses;\n    Et qui son coer ad mis par tiele empeinte,\n    N\u2019estoet doubter les changes perilouses.\n    Om dist qe noeces sont aventurouses;\n    Car la fortune en tiel lieu ne s\u2019accorde,[847]                    20\n    Qant le penser a son semblant descorde.\n    [Sidenote: Qualiter matrimonii sacramentum, quod ex duorum\n    mutuo consensu sub fidei iuramento firmius astringitur, propter\n    diuine vindicte offensam euitandam nullatenus dissolui debet.]\n    V. 1. Grant mervaile est et trop contre reson,[848]\n    Q\u2019om doit du propre chois sa femme eslire,\n    Et puis confermer celle eleccion[849]\n    Par espousaile, et puis apres desdire\n    Sa foi, qant il de jour en jour desire\n    Novell amour assetz plus qe la beste:\n    Sa foi mentir n\u2019est pas a l\u2019omme honeste.\n    2. De l\u2019espousailes la profession\n    Valt plus d\u2019assetz qe jeo ne puiss descrire:\n    Soubtz cell habit prist incarnacion                               10\n    De la virgine cil q\u2019est nostre Sire:\n    Par quoi, des toutes partz qui bien remire,\n    En l\u2019ordre de si tresseintisme geste[850]\n    Sa foi mentir n\u2019est pas a l\u2019omme honeste.\n    3. De l\u2019espousailes celle benei\u00e7oun[851]\n    Le sacrement de seinte eglise enspire:[852]\n    C\u2019est un liens, sanz dissolucioun[853]\n    Q\u2019om doit guarder; car quique voldra lisre\n    Le temps pass\u00e9, il avera cause a dire,\n    Pour doubte de vengeance et de moleste,[854]                      20\n    Sa foi mentir n\u2019est pas a l\u2019omme honeste.\n    [Sidenote: Nota hic contra illos qui nuper sponsalia sua\n    violantes in penam grauis vindicte dilapsi sunt. Et primo\n    narrat qualiter Nectanabus rex Egipti ex Olimpiade vxore\n    Philippi regis Macedonie magnum Alexandrum in adulterio genuit,\n    qui postea patrem suum fortuito casu interfecit.]\n    VI. 1. Nectanabus, qui vint en Macedoine\n    D\u2019Egipte, u qu\u2019il devant ot rois est\u00e9,\n    Olimpeas encontre matrimoine,\n    L\u2019espouse au roi Philipp, ad viol\u00e9,\n    Dont Alisandre estoit lors engendr\u00e9:\n    Mais quoique soit du primere envoisure,\n    Le fin demoustre toute l\u2019aventure.[855]\n    2. Cil q\u2019est de pecch\u00e9 pres sa grace esloigne:[856]\n    Ceo parust bien, car tiele destin\u00e9e[857]\n    Avint depuis, qe sanz nulle autre essoine[858]                    10\n    Le fils occist le pere tout de gr\u00e9e.[859]\n    Ore esgardetz coment fuist reveng\u00e9\n    D\u2019avolterie celle forsfaiture:\n    Le fin demoustre toute l\u2019aventure.[855]\n    [Sidenote: Qualiter Vluxes\n    Penolope sponsus in\n    insula Cilli Circen\n    ibidem reginam adulterando\n    Thelogonum\n    genuit, qui postea\n    propriis manibus patrem\n    suum mortaliter\n    iaculo transfodit.]\n    3. Rois Uluxes pour plaire a sa caroigne\n    Falsoit sa foi devers Penolop\u00e9;\n    Avoec Circes fist mesme la busoigne,\n    Du quoi son fils Thelogonus fuist n\u00e9e,[860]\n    Q\u2019ad puis son propre piere auci tu\u00e9.\n    Q\u2019il n\u2019est plesant a dieu tiele engendrure,                       20\n    Le fin demoustre toute l\u2019aventure.[855]\n    [Sidenote: Qualiter Hercules, qui Deianiram regis Calidonie\n    filiam desponsauit, ipsam postea propter amorem Eolen Euricie\n    Imperatoris filiam a se penitus amouit.[861] Vnde ipse cautelis\n    Achelontis ex incendio postea periit.]\n    VII. 1. El grant desert d\u2019Ynde superiour\n    Cil qui d\u2019arein les deux pilers fichoit,[862]\n    Danz Hercules, prist femme a son honour\n    Qe file au roi de Calidoine estoit;[863]\n    Contre Achelons en armes conquestoit\n    La belle Deianire par bataille.[864]\n    C\u2019est grant peril de freindre l\u2019espousaile.\n    2. Bien tost apres tout changea cell amour[865]\n    Pour Eolen, dont il s\u2019espouse haoit:\n    Celle Eolen fuist file a l\u2019emperour[866]                          10\n    D\u2019Eurice, et Herculem tant assotoit,\n    Q\u2019elle ot de lui tout ceo q\u2019avoir voloit.\n    N\u2019ert pas le fin semblable au comensaile;\n    C\u2019est grant peril de freindre l\u2019espousaile.\n    3. Unqes ne fuist ne ja serra null jour,\n    Qe tiel pecch\u00e9 de dieu veng\u00e9 ne soit:[867]\n    Car Hercules, ensi com dist l\u2019auctour,\n    D\u2019une chemise, dont il se vestoit,\n    Fuist tant deceu, qu\u2019il soi mesmes ardoit.[868]\n    De son mesfait porta le contretaille;[869]                        20\n    C\u2019est grant peril de freindre l\u2019espousaile.\n    [Sidenote: Qualiter Iason vxorem suam Medeam relinquens Creusam\n    Creontis regis filiam sibi carnaliter copulauit; vnde ipse cum\n    duobus filiis suis postea infortunatus decessit.]\n    VIII. 1. Li prus Jason, q\u2019en l\u2019isle de Colchos\n    Le toison d\u2019or par l\u2019aide de Med\u00e9e\n    Conquist, dont il d\u2019onour portoit grant los,[870]\n    Par tout le monde en court la renom\u00e9e,[871]\n    La joefne dame ove soi ad amen\u00e9e\n    De son paiis en Grece, et l\u2019espousa.\n    Freinte espousaile dieus le vengera.\n    2. Qant Medea meulx quide estre en repos\n    Ove son mari, et q\u2019elle avoit port\u00e9\n    Deux fils de lui, lors changea le purpos,[872]                    10\n    El quel Jason primer fuist oblig\u00e9:[873]\n    Il ad del tout Medeam refus\u00e9,\n    Si prist la file au roi Creon Creusa.\n    Freinte espousaile dieux le vengera.\n    3. Medea, q\u2019ot le coer de dolour clos,[874]\n    En son corous, et ceo fuist grant pit\u00e9,\n    Ses joefnes fils, quex ot jadis enclos[875]\n    Deinz ses cost\u00e9es, ensi come forsen\u00e9e[876]\n    Devant les oels Jason ele ad tu\u00e9.\n    Ceo q\u2019en fuist fait pecch\u00e9 le fortuna;                            20\n    Freinte espousaile dieus le vengera.\n    [Sidenote: Qualiter Egistus, Climestram[877] regis Agamenontis\n    vxorem adulterando, ipsum regem in lecto noctanter dormientem\n    proditorie interfecit, cuius mortem Orestes filius eius\n    crudelissime vindicauit.]\n    IX. 1. Cil avoltiers qui fait continuance\n    En ses pecch\u00e9s et toutdis se delite,\n    Poi crient de dieu et l\u2019ire et la vengeance:\n    Du quoi jeo trieus une Cronique escrite[878]\n    Pour essampler; et si jeo le recite,\n    L\u2019en poet noter par ceo qu\u2019il signifie,[879]\n    Horribles sont les mals d\u2019avolterie.\n    2. Agamenon, q\u2019ot soubtz sa governance\n    De les Gregois toute la flour eslite,\n    A Troie qant plus fuist en sa puissance,                          10\n    S\u2019espouse, quelle estoit Climestre dite,\n    Egistus l\u2019ot de fol amour soubgite,\n    Dont puis avint meinte grant felonie:\n    Horribles sont les mals d\u2019avolterie.\n    3. Agamenon de mort suffrist penance\n    Par treson qe sa femme avoit confite;\n    Dont elle apres morust sanz repentance:[880]\n    Son propre fils Horestes l\u2019ad despite,[881]\n    Dont de sa main receust la mort subite;\n    Egiste as fourches puis rendist sa vie:                           20\n    Horribles sont les mals d\u2019avolterie.\n    [Sidenote: Qualiter ex adulterio Helene vxoris Menelai\n    regis Troia magna in cineres conuersa pro perpetuo desolata\n    permansit.]\n    X. 1. La tresplus belle q\u2019unqes fuist humeine,\n    L\u2019espouse a roi de Grece Menelai,\n    C\u2019estoit la fole peccheresse Heleine,[882]\n    Pour qui Paris primer se faisoit gai;[883]\n    Mais puis tornoit toute sa joie en wai,[884]\n    Qant Troie fuist destruite et mis en cendre:[885]\n    Si haut pecch\u00e9 covient en bass descendre.[886]\n    [Sidenote: Qualiter ob hoc quod Lucrecia Rome Collatini sponsa\n    vi oppressa pre dolore interiit, Tarquinus ibidem rex vna[887]\n    cum Arronte filio suo, qui sceleris auctores extiterant,\n    pro perpetuo exheredati exilium subierunt.]\n    2. Tarquins auci, q\u2019ot la pens\u00e9 vileine,[888]\n    Q\u2019avoit pourgeu Lucrece a son essai,\n    Sanz null retour d\u2019exil receust la peine;[889]                    10\n    Et la dolente estoit en tiel esmai,\n    Qe d\u2019un cotell s\u2019occist sanz null deslai:[890]\n    Ceo fuist pit\u00e9, mais l\u2019en doit bien entendre,\n    Si haut pecch\u00e9 covient en bass descendre.[891]\n    [Sidenote: Qualiter Mundus Romane milicie princeps nobilem\n    Paulinam[892] in templo Ysis decepit; vnde ipse cum duobus\n    presbiteris sibi confederatis iudicialiter perierunt.]\n    3. Mundus fuist prince de la Court Romeine,\n    Qui deinz le temple Ysis el mois de Maii\n    Pourgeust Pauline, espouse et citezeine:\n    Deux prestres enbastiront tout le plai.[893]\n    Bani fuist Munde en jugement verai,[894]\n    Ysis destruit, li prestres vont au pendre:[895]                   20\n    Si haut pecch\u00e9 covient en bass descendre.[896]\n    [Sidenote: Qualiter Helmeges miles Rosemundam regis\n    Gurmondi filiam Albinique[897] primi regis Longobardorum vxorem\n    adulterauit: vnde ipso rege mortaliter intoxicato dictam vxorem\n    cum suo adultero dux Rauenne conuictos pene mortis adiudicauit.]\n    XI. 1. Albins, q\u2019estoit un prince bataillous,\n    Et fuist le primer roi de Lombardie,\n    Occist, com cil qui fuist victorious,\n    Le roi Gurmond par sa chivalerie;\n    Si espousa sa file et tint cherie,[898]\n    La quelle ot noun la belle Rosemonde.\n    Cil qui mal fait, falt qu\u2019il au mal responde.\n    2. Tiel espousaile ja n\u2019ert gracious,[899]\n    U dieus les noeces point ne seintifie:[900]\n    A cause de son piere, n\u2019ama mie\n    Son droit mari, ainz est ailours amie;[901]\n    Elmeges la pourgeust et fist inmonde.\n    Cil qui mal fait, falt qu\u2019il au mal responde.\n    3. Du pecch\u00e9 naist le fin malicious,\n    Par grief poison Albins perdist la vie:\n    Elmeges ove sa dame lecherous\n    Estoient arsz pour lour grant felonie;[902]\n    Le duc q\u2019ot lors Ravenne en sa baillie[903]\n    En son paleis lour jugement exponde:[904]                         20\n    Cil qui mal fait, falt qu\u2019il au mal responde.\n    [Sidenote: Qualiter Tereus rex Tracie Prognem filiam Pandeon\n    regis Athenarum in vxorem duxit, et postea Philomenam dicte\n    vxoris sue sororem virginem vi oppressit. Vnde dicte sorores in\n    peccati vindictam filium suum infantem ex Progne genitum variis\n    decoccionibus in cibos transformatum[905] comedere fecerunt.]\n    XII. 1. Le noble roi d\u2019Athenes Pandeon\n    Deux files ot de son corps engendr\u00e9,\n    Qe Progne et Philomene avoiont noun:[906]\n    A Tere\u00fcs fuist Progne mari\u00e9e,\n    Cil fuist de Trace roi; mais la bealt\u00e9\n    De l\u2019autre soer lui fist sa foi falser.[907]\n    Malvois amant reprent malvois loer.\n    2. De foldelit contraire a sa reson[908]\n    Cil Tere\u00fcs par treson pourpens\u00e9e\n    Ravist la flour de sa virginit\u00e9,\n    Contre sa foi, qu\u2019il avoit espous\u00e9e\n    Progne sa soer, qui puis se fist venger:\n    Malvois amant reprent malvois loer.\n    3. Trop fuist cruele celle vengeisoun:\n    Un joefne fils qu\u2019il ot de Progne n\u00e9[910]\n    La miere occist, et en decoccion[911]\n    Tant fist qe Tere\u00fcs l\u2019ad devor\u00e9e;[912]\n    Dont dieus lui ad en hupe transform\u00e9e,[913]\n    En signe qu\u2019il fuist fals et avoltier:[914]                       20\n    Malvois amant reprent malvois loer.\n    [Sidenote: Qualiter pro eo quod Pharao rex Egipti Sarrai\n    vxorem Abrahe ob carnis concupiscenciam impudice tractauit,\n    pestilencia per vniuersum Egiptum peccatum vindicauit.]\n    XIII. 1. Seint Abraham, chief de la viele loi,\n    De Chanaan pour fu\u00efr la famine\n    Mena Sarrai sa femme ovesque soi\n    Tanq\u2019en Egipte, u doubta la covine\n    De Pharao, qui prist a concubine\n    Sarrai s\u2019espouse, et en fist son voloir.[915]\n    En halt estat falt temprer le pooir.[916]\n    2. Cist Abraham, qui molt doubta le roi,[917]\n    N\u2019osa desdire, ainz suffrist la ravine,\n    Pour pes avoir et se tenoit tout coi:[918]                        10\n    Dont il fuist bien; du roi mais la falsine[919]\n    De son pecch\u00e9 par tiele discipline\n    Dieus chastioit, dont il poait veoir,\n    En halt estat falt temprer le pooir.\n    3. Soubdeinement, ainz qe l\u2019en scieust pour quoi,\n    Par toute Egipte espandist la morine;\n    Dont Pharao, q\u2019estoit en grant effroi,[920]\n    Rendist l\u2019espouse, et ceo fuist medicine.\n    A tiel pecch\u00e9 celle alme q\u2019est encline,[921]\n    Pour son delit covient au fin doloir:                             20\n    En halt estat falt temprer le pooir.\n    [Sidenote: Qualiter ob peccatum regis Dauid, de eo quod ipse\n    Bersabee sponsam Vrie ex adulterio impregnauit, summus\n    Iudex infantem natum patre penitente sepulcro[922] defunctum\n    tradidit.]\n    XIV. 1. Trop est humaine char frele et vileine;[923]\n    Sanz grace nulls se poet contretenir:\n    Ceo parust bien, sicom le bible enseine,[924]\n    Qant roi David Urie fist moertrir\n    Pour Bersab\u00e9e, dont il ot son plesir:\n    Espouse estoit, mais il n\u2019en avoit guarde;\n    N\u2019ert pas segeur de soi qui dieus ne guarde.\n    2. La bealt\u00e9 q\u2019il veoit ensi lui meine,[925]\n    Qu\u2019il n\u2019ot poair de son corps abstenir,[926]\n    Maisqu\u2019il chaoit d\u2019amour en celle peine,[927]                     10\n    Dont chastes ne se poait contenir:\n    L\u2019un mal causoit un autre mal venir,[928]\n    L\u2019avolterie a l\u2019omicide esguarde:\n    N\u2019ert pas segeur de soi qui dieus ne guarde.\n    3. Mais cil, qui dieus de sa pit\u00e9 remeine,\n    David, se prist si fort a repentir,\n    Q\u2019unqes null homme en ceste vie humeine\n    Ne receust tant de pleindre et de ghemir:\n    Merci prioit, merci fuist son desir,\n    Merci troevoit, merci son point ne tarde.                         20\n    N\u2019ert pas segeur de soi qui dieus ne guarde.\n    [Sidenote: Qualiter ob hoc quod Lanceolotus Miles probatissimus\n    Gunnoram regis Arthuri vxorem fatue peramauit, eciam et quia\n    Tristram simili modo Isoldam regis Marci auunculi sui vxorem\n    violare non timuit, Amantes ambo predicti magno infortunii\n    dolore dies suos extremos[929] clauserunt.]\n    XV.[930] 1. Comunes sont la cronique et l\u2019istoire[931]\n    De Lancelot et Tristrans ensement;\n    Enqore maint lour sotie en memoire,\n    Pour essampler les autres du present:[932]\n    Cil q\u2019est guarni et nulle garde prent,\n    Droitz est qu\u2019il porte mesmes sa folie;[933]\n    Car beal oisel par autre se chastie.\n    2. Tout temps del an om truist d\u2019amour la foire,[934]\n    U que les coers Cupide done et vent:\n    Deux tonealx ad, dont il les gentz fait boire,                    10\n    L\u2019un est assetz plus douls qe n\u2019est pyment,[935]\n    L\u2019autre est amier plus que null arrement:[936]\n    Parentre deux falt q\u2019om se modefie,\n    Car beal oisel par autre se chastie.[937]\n    3. As uns est blanche, as uns fortune est noire;\n    Amour se torne trop diversement,\n    Ore est en joie, ore est en purgatoire,\n    Sanz point, sanz reule et sanz governement:\n    Mais sur toutz autres il fait sagement,\n    Car beal oisel par autre se chastie.\n    [Sidenote: Qualiter Princeps qui sue carnis concupiscenciam\n    exuperat pre ceteris laudabilior existit. Narrat enim quod cum\n    probus Valentinianus Imperator octogenarius in armis floruit,\n    et suorum preliorum gesta coram eo publice decantabantur,\n    asseruit se de victoria sue carnis, cuius ipse motus illecebros\n    extinxerat, magis letari, quam si ipse vniuersas mundi partes\n    in gladio belliger subiugasset.]\n    XVI. 1. Om truist plusours es vieles escriptures[938]\n    Prus et vailantz, q\u2019ont d\u2019armes le renoun,\n    Mais poi furont q\u2019entre les envoisures\n    Guarderont chaste lour condicion.[939]\n    Cil rois qui Valentinians ot noun\n    As les Romeins ceo dist en son avis,[940]\n    Qui sa char veint, sur toutz doit porter pris.\n    2. Qui d\u2019armes veint les fieres aventures,\n    Du siecle en doit avoir le reguerdoun;[941]\n    Mais qui du char poet veintre les pointures,[942]                 10\n    Le ciel avera trestout a sa bandoun.[943]\n    Agardetz ore la comparisoun,[944]\n    Le quell valt plus, le monde ou Paradis:\n    Qui sa char veint, sur toutz doit porter pris.\n    3. Amour les armes tient en ses droitures,\n    Et est plus fort, car la profession[945]\n    De vrai amour surmonte les natures\n    Et fait om vivre au loi de sa reson:[946]\n    En mariage est la perfeccioun;[947]\n    Guardent lour foi cils q\u2019ont celle ordre pris:[948]               20\n    Qui sa char veint, sur toutz doit porter pris.\n    [Sidenote: Nota hic quod secundum iura ecclesie, vt sint\n    duo[949] in carne vna tantum ad sacri coniugii perfeccionem et\n    non aliter expediens est.]\n    XVII. 1. Amour est dit sanz partir d\u2019un et une;\n    Ceo voet la foi plevie au destre main:\n    Mais qant li tierce d\u2019amour se comune,[950]\n    Non est amour, ainz serra dit barguain.\n    Trop se descroist q\u2019ensi quiert avoir guain,\n    Qui sa foi pert poi troeve d\u2019avantage,[951]\n    A un est une assetz en mariage.\n    2. N\u2019est pas compaigns q\u2019est comun a chascune;\n    Au soule amie ert un ami soulain:\n    Mais cil qui toutdis change sa fortune,                           10\n    Et ne voet estre en un soul lieu certain,\n    Om le poet bien resembler a Gawain,\n    Courtois d\u2019amour, mais il fuist trop volage:\n    A un est une assetz en mariage.\n    3. Semblables est au descrois\u00e7ante lune\n    Cil q\u2019au primer se moustre entier et plain,[952]\n    Qant prent espouse, ou soit ceo blanche ou brune,[953]\n    Et quiert eschange avoir a l\u2019endemain:\n    Mais qui q\u2019ensi son temps deguaste en vain\n    Doit bien sentir au fin de son passage,                           20\n    A un est une assetz en mariage.\n    [Sidenote: Nota hic secundum auctores quod sponsi fideles\n    ex sui regiminis discreta bonitate vxores sibi fidissimas\n    conseruant. Vnde ipsi ad inuicem[954] congaudentes felicius in\n    domino conualescunt.]\n    XVIII. 1. En propret\u00e9 cil qui del or habonde\n    Molt fait grant tort s\u2019il emble autri monoie:[955]\n    Cil q\u2019ad s\u2019espouse propre deinz sa bonde\n    Grant pecch\u00e9 fait s\u2019il quiert ailours sa proie.[956]\n    Tiels chante, \u2018c\u2019est ma sovereine joie,\u2019\n    Qui puis en ad dolour sanz departie:[957]\n    N\u2019est pas amant qui son amour mesguie.\n    2. Des trois estatz benoitz c\u2019est le seconde,\n    Q\u2019au mariage en droit amour se ploie;[958]\n    Et qui cell ordre en foldelit confonde                            10\n    Trop poet doubter, s\u2019il ne se reconvoie.\n    Pource bon est qe chascun se pourvoie[959]\n    D\u2019amer ensi, q\u2019il n\u2019ait sa foi blemie:[960]\n    N\u2019est pas amant qui soun amour mesguie.[961]\n    3. Deinz son recoi la conscience exponde\n    A fol amant l\u2019amour dont il foloie;\n    Si lui covient au fin qu\u2019il en responde\n    Devant celui qui les consals desploie.\n    O come li bons maritz son bien emploie,[962]\n    N\u2019est pas amant qui son amour mesguie.\n    [Sidenote: Hic in fine Gower, qui Anglicus est, sua verba\n    Gallica, si que incongrua fuerint, excusat.]\n    4. Al universit\u00e9 de tout le monde\n    Johan Gower ceste Balade envoie;[963]\n    Et si jeo n\u2019ai de Fran\u00e7ois la faconde,\n    Pardonetz moi qe jeo de ceo forsvoie:[964]\n    Jeo sui Englois, si quier par tiele voie\n    Estre excus\u00e9; mais quoique nulls en die,[965]\n    L\u2019amour parfit en dieu se justifie.\n  Quis sit vel qualis sacer ordo connubialis\n  Scripsi, mentalis sit amor quod in ordine talis.\n  Exemplo veteri poterunt ventura timeri;\n  Cras caro sicut heri leuiter valet illa moueri.\n  Non ita gaudebit sibi qui de carne placebit,\n  Quin corpus flebit aut spiritus inde dolebit:\n  Carne refrenatus qui se regit inmaculatus,\n  Omnes quosque status precellit in orbe beatus,\n    Ille deo gratus splendet ad omne latus.\n  =Carmen de variis in amore passionibus breuiter compilatum.=[966]\n    Est amor in glosa pax bellica, lis pietosa,\n  Accio famosa, vaga sors, vis imperiosa,\n  Pugna quietosa, victoria perniciosa,\n  Regula viscosa, scola deuia, lex capitosa,\n  Cura molestosa, grauis ars, virtus viciosa,\n  Gloria dampnosa, flens risus et ira iocosa,\n  Musa dolorosa, mors leta, febris preciosa,\n  Esca venenosa, fel dulce, fames animosa,\n  Vitis acetosa, sitis ebria, mens furiosa,\n  Flamma pruinosa, nox clara, dies tenebrosa,[967]                    10\n  Res dedignosa, socialis et ambiciosa,\n  Garrula, verbosa, secreta, silens, studiosa,\n  Fabula formosa, sapiencia prestigiosa,\n  Causa ruinosa, rota versa, quies operosa,\n  Vrticata rosa, spes stulta fidesque dolosa.\n  Magnus in exiguis, variatus vt est tibi clamor,\n    Fixus in ambiguis motibus errat amor:\n  Instruat audita tibi leccio sic repetita;\n    Mors, amor et vita participantur ita.\n  Lex docet auctorum quod iter carnale bonorum\n  Tucius est, quorum sunt federa coniugiorum:\n  Fragrat vt ortorum rosa plus quam germen agrorum,\n  Ordo maritorum caput est et finis amorum:\n  Hec est nuptorum carnis quasi regula morum,                          5\n  Que saluandorum sacratur in orbe virorum.\n  Hinc vetus annorum Gower sub spe meritorum[968]\n    Ordine sponsorum tutus adhibo thorum.\nNOTES\nMIROUR DE L\u2019OMME\n=Table of Contents.=--This table is written in a hand which differs\nsomewhat from that of the text, and it has some peculiar forms\nof spelling, as \u2018diable,\u2019 \u2018eyde,\u2019 \u2018por,\u2019 \u2018noet,\u2019 \u2018fraunchement,\u2019\n\u2018fraunchise,\u2019 \u2018governaunce,\u2019 \u2018sount,\u2019 \u2018lesserount\u2019: some of these forms\nare also found in the rubrics.\nAfter the Table four leaves have been cut out, and the first leaf that\nwe have of the text is signed _a_ iiii. It is probable that the first\nof the lost leaves was something like =f. 6= in the Glasgow MS. of\nthe _Vox Clamantis_, which is blank on one side and has a picture and\nsome verses on the other (being, as this is, a half-sheet left over\nafter the Table of Contents), and that the text of the _Mirour_ began\nwith the first quire of eight (_a_ i). If this is so, three leaves\nof the text are missing, probably containing forty-seven stanzas,\ni.e. 564 lines, an allowance of twelve lines of space being made for\ntitle and rubrics. The real subject of the book begins at l. 37 of the\nexisting text, as will be seen by the rubric there, and what preceded\nwas probably a prologue dealing with the vanity of worldly and sinful\npleasures: see ll. 25-30.\n1. _Escoulte cea_ &c. This is addressed to lovers of sin and of the\nworld, not to lovers in the ordinary sense, as we shall see if we read\nthe first stanzas carefully.\n2. _perestes_: see \u2018perestre\u2019 in Glossary. The 3rd pers. sing. \u2018perest\u2019\nis fully written out in the MS. several times, e.g. 1760, 2546.\n4. _ove tout s\u2019enfant_, \u2018together with her children,\u2019 \u2018s\u2019enfant\u2019 (for\n\u2018si enfant\u2019) being plural. For \u2018ove tout\u2019 cp. 27662,\n  \u2018Le piere et miere ove tout l\u2019enfant,\u2019\nwhere \u2018l\u2019enfant\u2019 is singular. This shows that \u2018ove tout\u2019 should be\ncombined, and not \u2018tout s\u2019enfant.\u2019 For other adverbial uses of \u2018tout\u2019\nsee Glossary. \u2018Ove\u2019 counts always as a monosyllable in the verse, and\nso also \u2018come\u2019: see l. 28.\n6. _chapeal de sauls_, the wreath of willow being a sign of mourning.\n23. _Changeast_: pret. subjunctive for conditional, a very common use\nwith our author.\n25. _porroit_: conditional used for pret. subjunctive, cp. 170, 322,\n28. _come_, also written \u2018comme\u2019 and \u2018com,\u2019 has always, like \u2018ove,\u2019 the\nvalue of a monosyllable in the metre.\n31. _l\u2019amour seculer_, \u2018the love of the world.\u2019\n37. _ore_, counting as a monosyllable here, cp. 1775, &c., but as a\ndissyllable 4737, 11377, _Bal._ xxviii. 1.\n39. _fait anientir_, \u2018annihilates\u2019: see note on 1135.\n51. The reference is to John i. 3 f., \u2018Omnia per ipsum facta sunt: et\nsine ipso factum est nihil, quod factum est. In ipso vita erat,\u2019 &c.\nThis was usually taken with a full stop after \u2018nihil,\u2019 and then \u2018Quod\nfactum est in ipso, vita erat.\u2019 It was read so by Augustine, who seems\nto suggest the idea which is attributed below to Gregory, viz. that the\n\u2018nothing\u2019 which was made without God was _sin_. \u2018Peccatum quidem non\nper ipsum factum est; et manifestum est quia peccatum nihil est,\u2019 &c.,\n_Joann. Evang._ i. 13. Gregory also held that sin was nothing: \u2018Res\nquidem aliquid habet esse, peccatum vero esse nullum habet,\u2019 i. _Reg.\nExp._ v. 14, but I do not know whether he founded his opinion specially\non this text. Pierre de Peccham expresses the same idea:\n  \u2018Pecch\u00e9 n\u2019est chose ne nature\n  Ne si n\u2019est la deu creature,\n  Einz est de nature corrupciun\n  Et defaute et destructiun,\u2019 &c.\n65. _de les celestieux_, \u2018from heaven,\u2019 cp. 27120, and such expressions\nas \u2018les infernalx\u2019 just below.\n74. _tout plein_, \u2018a great number\u2019: often written as one word\n\u2018toutplein,\u2019 so, for example, _Bal._ xxxvii. 2, _Mir._ 25276 &c.;\ndivided as here l. 11021.\n83. _au droit divis_, \u2018rightly,\u2019 an adverbial expression which is\noften used by our author to fill up a line: cp. 872 and Glossary under\n\u2018devis.\u2019\n84. _du dame Evein_, \u2018in the person of Eve\u2019: \u2018du\u2019 for \u2018de,\u2019 see\nGlossary.\n85. For this kind of repetition cp. 473 and _Conf. Am. Prol._ 60, \u2018So\nas I can, so as I mai.\u2019\n89. The sentence is broken off and resumed under another form: cp. 997\n94. _q\u2019estoit perdue_, \u2018that which was lost.\u2019 The form _perdue_ is not\ninfluenced by gender but by rhyme.\n100. For the position of \u2018et\u2019 see note on 415.\n115. _avoit_, \u2018there was,\u2019 for \u2018y avoit\u2019: so used frequently.\n116. _luy_, a form of _ly_, _le_, see Glossary.\n118. _n\u2019en fuist mangant_, \u2018should not eat of them.\u2019 This use of pres.\nparticiple with auxiliary instead of the simple tense is frequent\nnot only with our author but in old French generally: see Burguy,\n_Grammaire_ ii. 258.\n131. _a qui constance_ &c., because of her nature as a woman.\n135. _u que_, \u2018where\u2019: sometimes combined into \u2018uque,\u2019 \u2018uqe,\u2019 e.g.\n_Bal._ xv. 3, but usually separate.\n136. _deable_, also written \u2018deble,\u2019 and never more than a dissyllable\nin the metre.\n139. _en ton endroit_, \u2018for your part.\u2019 Phrases composed with \u2018endroit\u2019\nor \u2018en droit\u2019 are among the commonest forms of \u2018fill up\u2019 employed by\nour author: cp. note on l. 83, and see Glossary under \u2018endroit.\u2019\n163. Cp. _Conf. Am._ i. 1610, \u2018For what womman is _so above_.\u2019\n168. _le fist ... forsjuger_, \u2018condemned him,\u2019 see note on 1135.\n170. _serroit_: conditional for subjunctive, cp. l. 25.\n190. _Ce dont_, \u2018the cause whereby.\u2019\n194. Note that the capital letters of \u2018Pecch\u00e9,\u2019 \u2018Mort,\u2019 \u2018Char,\u2019 \u2018Alme,\u2019\n\u2018Siecle,\u2019 indicating that they are spoken of as persons, are due to the\neditor.\n217 ff. _Tant perservoit ... dont il fuist_ &c. This use of \u2018dont\u2019\n(instead of \u2018que\u2019), after such words as \u2018tant,\u2019 \u2018si,\u2019 &c., to introduce\nthe consequence, is very common with our author, see 544, 657, &c., cp.\n682. Compare the similar use of the relative in English, e.g. _Conf.\nAm._ i. 498. Here there is a second consecutive clause following, which\nis introduced by \u2018Que\u2019: \u2018His daughter so kept him in pleasant mood and\nmade him such entertainment that he was enamoured of her so much that,\u2019\n218. _en son degr\u00e9_, \u2018for her part\u2019: cp. note on 139.\n230. _vont ... engendrant_, equivalent to \u2018engendrent,\u2019 another\ninstance of the use of pres. partic. with auxiliary verbs for the\nsimple tense, which is common in old French: cp. 118, 440, 500, and the\nconclusion of this stanza, where we have \u2018serray devisant\u2019 and \u2018est\nnomant\u2019 for \u2018deviserai\u2019 and \u2018nomme.\u2019\n238 ff. \u2018As I will describe to you, (telling) by what names people call\nthem and of the office in which they are instructed.\u2019\n253. _celle d\u2019Avarice_, \u2018that which is called Avarice.\u2019 For this\napposition with \u2018de\u2019 cp. 84, 14197.\n276. _grantment_: corrected here and in 397 from \u2018grantement,\u2019 which\nwould be three syllables. We have \u2018grantment\u2019 8931.\n296. _Accidie._ This counts as three syllables only in the metre, and\nit is in fact written \u2018Accide\u2019 in l. 255. A similar thing is to be\nobserved in several other words with this ending, as \u2018Vituperie\u2019 2967,\n\u2018familie\u2019 3916, \u2018contumelie\u2019 4067, \u2018perjurie\u2019 6409, \u2018encordie\u2019 6958,\n\u2018remedie\u2019 10912, \u2018pluvie\u2019 26716; and in general, when the accent fell\non the antepenultimate, there was a tendency to run the _-ie_ into one\nsyllable. The accent, however, was variable (at least in Anglo-Norman)\naccording to the exigences of metre, and in some cases where we should\nexpect the above rule to apply we find the accent thrown on the\npenultimate and all the syllables fully sounded, as 2362,\n  \u2018Contumacie l\u2019oi nommer.\u2019\n301. _ceos mals_: equivalent to \u2018les mals,\u2019 so \u2018cel homme\u2019 305,\n\u2018celle Alme\u2019 667, \u2018celle amorouse peigne\u2019 _Bal._ iii. 1. This use of\ndemonstrative for definite article is quite common.\n305. _pot_, perhaps meant for subjunctive.\n307. Cp. _Bal._ v. 3: \u2018Si fuisse en paradis ceo beal Manoir.\u2019\n322. _serroit_, \u2018he might be,\u2019 conditional for subj.; cp. l. 25.\n330. \u2018And swore it mutually\u2019: see note on 1135.\n355. _a son derere_, \u2018to his harm.\u2019\n364. _porray_, fut. for subj.\n373. _de sa partie_, \u2018for his part\u2019: like \u2018en son endroit,\u2019 \u2018en son\n397. _grantment_: cp. l. 276.\n407. _Q\u2019un messager_ &c. \u2018So that he sent a messenger at once after him\nin great haste.\u2019 This is better than taking \u2018tramist\u2019 as subjunctive\n(\u2018that he should send\u2019 &c.), because of \u2018Cil messager\u2019 in the next\nstanza. For \u2018que\u2019 meaning \u2018so that\u2019 cp. 431, 485.\n415. _Depar le deable et._ This position of the conjunction is\ncharacteristic of Gower\u2019s English writing, e.g. _Conf. Am. Prol._ 155,\n521, 756, &c., and it often occurs also in the present work: cp. 100,\n1008, 2955, &c. \u2018Depar le deable\u2019 evidently is better taken here with\n\u2018pria\u2019 than with the preceding line. The words thus treated are \u2018et,\u2019\n416. _hastera_: see note on 1184.\n438. _soiez_, for \u2018soies,\u2019 2 pers. singular; so 645.\n440. _Je t\u2019en vois loer promettant_, \u2018I promise you payment for it\u2019:\n\u2018vois\u2019 is for \u2018vais,\u2019 and this is a case of the construction noticed at\n442. _ne t\u2019en soietz_: the singular and plural of the second person are\noften interchanged by our author: cp. 25839 ff., 27935, 29604, &c.\n488. _se fist muscer_, \u2018hid himself\u2019; see note on 1135.\n492. _Du_, as usual for \u2018de.\u2019\n541. The rhyme of \u2018scies\u2019 with \u2018malvoist\u00e9s\u2019 should be noted.\n575. _te lerra q\u2019une haire_, \u2018will leave thee (nothing) but sackcloth.\u2019\nThe negative is omitted as with \u2018but\u2019 in English.\n581. Either \u2018Makes vain encouragement,\u2019 or \u2018Encourages the foolish\nperson.\u2019\n626. _s\u2019estuit_: see note on 997.\n637. _si fuissetz avis\u00e9e_, \u2018if you only knew!\u2019\n654. _Fuissent ... reconfortant_, \u2018should encourage\u2019: cp. 118.\n658. _en_, \u2018with regard to this.\u2019\n667. _celle Alme_, \u2018the Soul\u2019: cp. 301.\n682. _Par quoy_, used like \u2018dont\u2019 to introduce the consequence: cp.\n696, 743, and see note on 217, where the consecutive clauses are piled\nup much as they are here.\n688. _lessera_, future used as in 416.\n740. _Du Char folie_, \u2018by reason of the wantonness of the Flesh\u2019: \u2018du\u2019\nbelongs to \u2018folie.\u2019\n761. _de ton honour_, \u2018by means of the honour which you have to bestow.\u2019\n780. \u2018So that you may have Man back again\u2019: for this use of \u2018dois\u2019 see\nnote on 1193.\n799. _c\u2019il_, for \u2018s\u2019il\u2019: so \u2018ce\u2019 for \u2018se\u2019 1147, \u2018Ciriens\u2019 for \u2018Siriens\u2019\n815. _qui_, \u2018whom\u2019: this form is quite freely used as an object of the\nverb; see Glossary.\n912. _le_: this is used (side by side with \u2018luy,\u2019 e.g. 921) as indirect\nobject masculine or feminine, though \u2018la\u2019 is also found.\n940. We must take \u2018deesce\u2019 as a dissyllable. The usual form is \u2018duesse\u2019\n(\u2018dieuesce\u2019 _Bal._ xx. 4).\n943. _ce buisson_, i.e. \u2018le buisson.\u2019\n948. This line occurs again 9453, and is practically reproduced _Bal._\nxiii. 1:\n  \u2018Quelle est sanz point, sanz reule et sanz mesure.\u2019\nIt means here that the feasting was without limit. For the form of\nexpression cp. 984.\n987. _As grans hanaps_ &c., i.e. \u2018a emplir les grans hanaps.\u2019 This kind\nof combination is not uncommon, e.g. 5492, \u2018des perils ymaginer.\u2019\n988. _par envoisure_, \u2018in gaiety\u2019: \u2018envoisure\u2019 means properly \u2018trick,\u2019\n\u2018device,\u2019 connected with such words as \u2018voisdie,\u2019 hence \u2018pleasantry,\u2019\n\u2018gaiety.\u2019\n992. _les firont rejo\u00efr_, \u2018delighted them\u2019: see note on 1135.\n997. _s\u2019estuit._ In 613 and 15144 this means \u2018was silent,\u2019 from\n\u2018s\u2019esteire,\u2019 and that sense will perhaps do for it here. However, the\nform \u2018restuit\u2019 below suggests \u2018esteir,\u2019 which presumably might be used\nreflexively, and \u2018s\u2019estuit\u2019 would then mean \u2018stood.\u2019 This may be the\nsense also in 626.\n1015. _luy_, used for \u2018ly,\u2019 the def. article: see Glossary under \u2018ly.\u2019\n1016. \u2018Much resembled one another\u2019: cp. such compounds as\n\u2018s\u2019entrecontrer,\u2019 \u2018s\u2019entrasseurer,\u2019 &c.\n1027. _le livre._ What \u2018book\u2019 is our author following in his statement\nthat the Deadly Sins are \u2018hermafodrite,\u2019 as he calls it? Or does this\nreference only apply to what follows about the meaning of the word?\n1030. \u2018If I lay upon them female names,\u2019 but \u2018enditer\u2019 is employed in\nan unusual sense.\n1061. _au seinte ... quideroit_, \u2018should believe her to be a saint.\u2019\n1066. _Tant plus come_, \u2018The more that,\u2019 answered by \u2018Tant plus\u2019 in the\nnext line.\n1069. Apparently the meaning is that Hypocrisy in public separates\nherself from others and stands apart: for \u2018singulere\u2019 cp. 1513.\n1085. \u2018According to the divination of the prophet,\u2019 taking \u2018devinant\u2019\nas a substantive, like \u2018vivant,\u2019 \u2018pensant,\u2019 &c.\n1094. For this use of the verb cp. _Trait._ iv. 1, \u2018qant plus\nresemblont amorouses.\u2019\n  \u2018And he that was a lomb beforn\n  Is thanne a wolf.\u2019\n1117. Matt. xxiii. 27.\n1127. Probably Is. ix. 17.\n1135. _q\u2019om fait despire_, \u2018which one abhors,\u2019 the auxiliary use of\n\u2018faire,\u2019 which is very common in our author, like \u2018do,\u2019 \u2018doth,\u2019 in\nplaces this auxiliary (again like the English \u2018do\u2019) takes the place of\nthe principal verb, which is understood from a preceding clause, e.g.\n3180, 10649. These uses are common in Old French generally, but perhaps\nmore so in Anglo-Norman than in the Continental dialects.\n1146. Bern. _Serm. in Cant._ xvi. 10.\n1147. _ce_ for \u2018se\u2019: see note on 799.\n1180. _boit_: indicative for subjunctive to suit the rhyme; so \u2018voit\u2019\n1184. _qu\u2019il serra poy mangant_, \u2018that he shall eat little,\u2019 the future\nbeing used in command as in 416, 688. For the participle with auxiliary\nsee note on l. 118.\n1193. _l\u2019en doit loer_: \u2018should praise him\u2019: an auxiliary use of\n\u2018doit,\u2019 which stands for \u2018may\u2019 in all senses: cp. 780, 3294, 6672,\n1194. Similar sayings of Augustine are quoted elsewhere by our author,\n1244. _qui lors prise_, &c., \u2018when one praises her, she thinks not that\nGod can undo her by any means.\u2019 This is probably the meaning: cp. such\nexpressions as \u2018qui bien guarde en son purpens\u2019 9055, \u2018qui bien se\ncure\u2019 16541, &c. Compare the use of \u2018who that\u2019 in Gower\u2019s English, e.g.\n_Conf. Am. Prol._ 460.\n1261. _laisse nient que_, &c., \u2018fails not to keep with him,\u2019 &c.\n1273. Job xxi. 12, 13: \u2018Tenent tympanum et citharam, et gaudent ad\nsonitum organi. Ducunt in bonis dies suos, et in puncto ad inferna\ndescendunt.\u2019\n1280. Perhaps Is. v. 14.\n1285. The passage is Jeremiah xlv. 5. \u2018Ysa\u00efe\u2019 is a mistake for\n\u2018Jeremie,\u2019 which would suit the metre equally well and perhaps was\nintended by the author.\n1291. There is nothing exactly corresponding to this in the book of\nJoel, but perhaps it is a general reference to the first chapter.\n1317. Ecclus. xxv. 3. This book is sometimes referred to as \u2018Salomon,\u2019\nand sometimes more properly as \u2018Sidrac\u2019: cp. 2509.\n1326. Ps. li. 3, \u2018Quid gloriaris in malitia, qui potens es in\niniquitate?\u2019\n1365. _frise_: a puzzling word. It ought to mean here \u2018blows,\u2019 or\n\u2018blows cold,\u2019 of the wind.\n1375. \u2018It is she who causes a man to be raised from a foot-page to\ngreat lordship.\u2019\n1389. \u2018He plays them so false a turn\u2019: \u2018tresgeter\u2019 came to be used\nespecially of cheating or juggling, hence \u2018tregetour.\u2019\n1401. _fait_: indic. for subj. in rhyme.\n1416. Cp. 12780, \u2018N\u2019ad pas la langue au fil pendant.\u2019\n1446. Perhaps \u2018pareill\u2019 is here a substantive and means \u2018equality.\u2019\n1460. _est plus amant_, i.e. \u2018aime.\u2019\n1495 ff. Cp. _Conf. Am._ i. 2409-2415, where the same idea of a wind\nof pride blowing away a man\u2019s virtue is suggested under the head of\n\u2018Avantance.\u2019\n1518. \u2018Noli me tangere\u2019 is perhaps originally from John xx. 17, but it\nhas received a very different application.\n1563. The story was that the hunter, having carried off the tiger\u2019s\ncubs and being pursued, would throw behind him in the path of the\nanimal a sphere of glass, the reflection in which was supposed by the\ntiger to be one of her lost cubs. This would delay her for a time, and\nby repeating the process the man would be able to ride away in safety\nwith his booty: see Ambrose, _Hex._ vi. 4. The story is founded on that\ntold by Pliny, _Nat. Hist._ viii. 25.\n1575. Perhaps an inaccurate reminiscence of John viii. 49.\n1585. The reference is to Job xi. 12, \u2018Vir vanus in superbiam erigitur,\net tanquam pullum onagri se liberum natum putat.\u2019 The rest is due to\nour author.\n1597. Ecclus. xxxvii. 3. \u2018O praesumptio nequissima, unde creata es...?\u2019\nThe rest is added by our author.\n1618. Perhaps Bern. _de Hum. Cond._ 5, \u2018Stude cognoscere te: quam\nmulto melior et laudabilior es, si te cognoscis, quam si te neglecto\ncognosceres cursum siderum,\u2019 &c.\n1627. Probably Is. xxix. 14, but it is not an exact quotation.\n1645. Job xxx. 1, \u2018Nunc autem derident me iuniores tempore.\u2019\n1648. Job xii. 4, \u2018deridetur enim iusti simplicitas.\u2019\n1653. The reference is no doubt intended for the Elegies of Maximianus,\nbut I think no such passage occurs in them. Perhaps our author was\nthinking of Cato, _Distich._ iii. 7,\n  Alterius dictum aut factum nec carpseris unquam,\n  Exemplo simili ne te derideat alter.\n1662. _faisoit_, singular for the rhyme, with the excuse of \u2018chascun\u2019\nto follow.\n1669. Perhaps Prov. xxiv. 9, \u2018abominatio hominum detractor,\u2019 or xvi. 5,\n\u2018Abominatio Domini est omnis arrogans.\u2019\n1678. Ps. lix. (_Vulg._ lviii.) 8 (9), \u2018Et tu, Domine, deridebis eos.\u2019\n1684 ff. It is suggested here that Malapert gets his name from\ndiscovering things which should be concealed, saying them \u2018en apert\u2019;\nbut the word is rather from \u2018apert\u2019 in the sense of \u2018bold\u2019 \u2018impudent,\u2019\nwhence the modern English \u2018pert.\u2019\n1688. _serroit_, \u2018ought to be,\u2019 a common use of the conditional: cp.\n6915, 8941, &c., and _Vox Clam._ iii. 1052 and elsewhere, where the\nLatin imp. subj. is used in the same way.\n1709 f. \u2018All set themselves to listen what he will say.\u2019\n1711. _si nuls soit_, \u2018if there be any.\u2019\n1717. Prov. ix. 7, \u2018Qui erudit derisorem, ipse iniuriam sibi facit.\u2019\n1740. _n\u2019en dirroit plus avant_, \u2018would not go further in speaking of\nit,\u2019 \u2018avant\u2019 being probably an adverb: cp. 1762.\n1758. Boeth. _de Cons._ iii. Pr. 8. \u2018Igitur te pulcrum videri non tua\nnatura sed oculorum spectantium reddit infirmitas.\u2019\n1762 f. _si par tout avant_, &c., \u2018if he could go on further and see\nthe rest.\u2019\n1776. _volt_, used apparently for pret. subj., as 327; here in\nconditional sense.\n1784. Aug. _in Joann. Ev._ i. 15, \u2018Quid est quod te inflas, humana\nsuperbia?... Pulicibus resiste, ut dormias: cognosce qui sis.\u2019\n1790. Boeth. _de Cons._ iii. Pr. 3 ff.\n1795. _de nounstable_, \u2018instead of transient.\u2019\n1824. \u2018Often you see evil come (upon him).\u2019 The reference may be to\nProv. xvi. 18, or to some similar saying.\n1825. Zephaniah iii. 11.\n1828. Perhaps Jer. xlviii. 29 ff.\n1837. Luke xviii. 9 ff.\n1848. _par soy despisant_: a characteristic use of the gerund for\ninfinitive: cp. 6093.\n1849. The references to Solinus in this book are mostly false. Many\nof the anecdotes may be found in Pliny, but not this. Isidore gives\nthe etymology, but the original of the story here is perhaps Albertus\nMagnus _de Animalibus_ (quoted by the Delphin editor on Plin. _N. H._\n1868. Perhaps Ps. ci. 5. In any case the last lines of the stanza are\nan addition by our author to the quotation.\n1883. _fait a reprendre_, \u2018deserves to be blamed\u2019: cp. 5055, 9687,\n12238, &c., and see the examples quoted by Burguy, _Grammaire_, ii. 167\nf.\n1887. The story is told at length in _Conf. Am._ i. 2785 ff.\n1912 ff. Cp. _Conf. Am._ i. 2416 ff., but the parallel is not very\nclose.\n1942. _parferroit._ The contraction is thus written out in all parts\nof this verb, because \u2018parfaire,\u2019 \u2018parfait,\u2019 occur in full, e.g. 4413.\nProbably, however, there was fluctuation between \u2018par\u2019 and \u2018per,\u2019 as in\n\u2018parfit,\u2019 \u2018parigal.\u2019\n1944. It would perhaps be difficult to say why Montpelliers should\nbe a proverbially rich place, but Mr. Archer points out to me that\nsuch expressions as this are common in the _chansons de geste_, e.g.\n_Chanson d\u2019Antioche_ ii. 628, \u2018Il n\u2019y vousist mie estre pour l\u2019or de\nMontpellier.\u2019 Pavia is referred to in _Mir._ 7319 in the same way.\n2022. _frocke et haire_, i.e. the outer and the inner garment of a monk\nor friar.\n2037. Perhaps rather \u2018Tout mal dirra\u2019; but the text may be translated\n\u2018he will curse continually.\u2019\n2067. _l\u2019en chastie_, \u2018may correct him for it\u2019: but perhaps we should\nread \u2018l\u2019enchastie\u2019 without separation; cp. 7917.\n2095. _Moises_: a dissyllable here, but elsewhere \u2018Mo\u00efses,\u2019 &c.\n2101. Sol. _Collect._ 52, \u2018[Monoceros] vivus non venit in hominum\npotestatem, et interimi quidem potest, capi non potest.\u2019\n2142. France is looked upon simply as a land which has revolted from\nits lawful sovereign, Edward III, who has the right \u2018from his mother,\u2019\n2148. This passage was apparently written before the death of Edward\nIII.\n2169. \u2018Is delivered up in slavery to him.\u2019\n2184. _Du permanable vilenie_, to be taken with \u2018mort,\u2019 \u2018death comes\nsuddenly upon him bringing him to everlasting shame.\u2019\n2185. Is. xxxiii. 1. \u2018Vae qui praedaris, nonne et ipse praedaberis? et\nqui spernis, nonne et ipse sperneris?\u2019 &c.\n2197. Deut. xxviii. 38 ff.\n2209. Ezek. xvii. 19 ff.\n2221. Prov. xvii. 5.\n2224. Mal. ii. 10, \u2018Numquid non pater unus omnium nostrum? numquid non\nDeus unus creavit nos? Quare ergo despicit unusquisque nostrum fratrem\nsuum?\u2019\n2242. Greg. _Moral._ xxiii. 31, \u2018Obstaculum namque veritatis est tumor\nmentis.\u2019\n2275. Luke xiii. 14. The person who protested was the \u2018ruler of the\nsynagogue,\u2019 whom our author calls \u2018un archeprestre,\u2019 and the miracle\nwas done upon a woman.\n2281. Prov. xxix. 22, \u2018qui ad indignandum facilis est, erit ad\npeccandum proclivior.\u2019\n2305. _Danger_: see note on _Bal._ xii. l. 8. Here Danger represents\nthe spirit which rejects advances of friendship from motives of pride.\n2323. _fait ... appeller_: see note on 1135.\n2326. Cp. 2362, where we have \u2018oi\u2019 (monosyllable), as also 410.\n2330. Numbers xiv. 30.\n2341 ff. Numbers xvi.\n2351 f. _que plus avant_, &c., \u2018so that by this he gave warning to the\nrest for the future\u2019 (\u2018plus avant\u2019).\n2353 ff. Acts ix. 5. In this stanza the word \u2018point\u2019 occurs no less\nthan six times in the rhyme. This is an extreme instance of a common\ncase, any difference in the meaning or manner of employment being held\nboth in French and English verse to justify the repetition of the same\nword as a rhyme. Here \u2018point\u2019 is the past participle of a verb in 2357\nand is used as an adverb in 2356: in the other four cases it is simply\nthe same substantive with differences of meaning.\n2413. Deut. xxxii.\n2441. Perhaps Is. v. 20.\n2443. 2 Kings xix (Is. xxxvii).\n2449. Levit. xxiv. 16.\n2452. Luke xxiii. 39 ff., but our author has characteristically\nreversed the story, giving us the supposed punishment of the blasphemer\ninstead of the mercy shown to the penitent.\n2462. _C\u2019est un des tous_, &c. Cp. the expression in fourteenth-century\nEnglish, \u2018oon the beste\u2019 &c.\n2509. Ecclus. x. 12 (14). The references of our author to \u2018Sidrac\u2019 are\nto this book, \u2018The wisdom of Jesus the son of Sirach,\u2019 but he also\nquotes from it under the name of Solomon, cp. 1317, and curiously\nenough the very next quotation, taken from the same chapter, is a case\nof this kind.\n2513. Ecclus. x. 7, \u2018Odibilis coram Deo est et hominibus superbia.\u2019\n2534. _fait plus a redoubter_: see note on l. 1883.\n2538. _a son passage_, \u2018at his death.\u2019\n2548. Ecclus. x. 17, \u2018Sedes ducum superborum destruxit Deus, et sedere\nfecit mites pro eis.\u2019\n2629. _Haymo_: Bishop of Halberstadt, ninth century. The reference is\nto his Commentary on the Epistle to the Romans, i. 10, \u2018Detractio est\naliorum bene gesta opera vel in malum malitiose mutare, vel invidendo\nfallaci fraude diminuere,\u2019 &c. (Migne. _Patrol._ cxvii. 377).\n2653. Numbers xii. 1.\n2665. Probably the reference is to Is. xiv. 13-15, but the beginning is\nloosely quoted: the latter part is closer, see verse 15, \u2018ad infernum\ndetraheris in profundum laci.\u2019\n2677 ff. Cp. _Conf. Am._ ii. 388 ff., where \u2018Malebouche\u2019 comes in as\nthe attendant of \u2018Detraccioun.\u2019\n2700. _le meinz_, \u2018the less,\u2019 cp. \u2018ly pire\u2019 2760, \u2018le plus\u2019 12347, \u2018le\n2715. I do not understand this. By comparison with _Conf. Am._ ii.\n394 ff. the passage should mean that he praises first, and then ends\nup with blame, which overcasts all the praise: cp. Chaucer, _Persones\nTale_, 494 (Skeat). Perhaps we ought to read \u2018primerement\u2019 for\n\u2018darreinement.\u2019\n2742. For the metre cp. 24625 and see Introduction, p. xlv.\n2749. See du Cange under \u2018fagolidori\u2019 (Gr. \u03c6\u03b1\u03b3\u03bf\u03bb\u03bf\u03af\u03b4\u03bf\u03c1\u03bf\u03b9), where the\npassage of Jerome is quoted, but the word is set down as probably a\ncorruption of \u03c6\u03b9\u03bb\u03bf\u03bb\u03bf\u03af\u03b4\u03bf\u03c1\u03bf\u03b9.\n2779. Ps. cxl. 3 (_Vulg._ cxxxix. 4).\n2790. Ps. xxxviii. 20 (_Vulg._ xxxvii. 21), \u2018Qui retribuunt mala pro\nbonis, detrahebant mihi, quoniam sequebar bonitatem.\u2019\n2809. Ps. xxxi. 18 (_Vulg._ xxx. 19), cp. cxix. (_Vulg._ lxviii), 23.\n2861. Jer. li. 1, but the passage is misunderstood.\n2865. Rom. i. 30, \u2018Detractores, Deo odibiles.\u2019\n2874. Bern. _Int. Dom._ xxiii. 49, \u2018Detrahentes et audientes pari reatu\ndetinentur.\u2019\n2893. The disgusting habits of the hoopoe in nesting are often referred\nto.\n2894 ff. There is a close parallel to this in _Conf. Am._ ii. 413 ff.,\n  \u2018Lich to the Scharnebudes kinde,\n  Of whos nature this I finde,\u2019 &c.\n2908. Perhaps Prov. xxii. 1.\n2917 ff. Luke xvii. 1, 2.\n2931. Ps. l. (_Vulg._ xlix.) 20, but it is a very much expanded\nquotation.\n2955. See note on 415.\n2959. Perhaps a general reference to Ezek. xviii.\n2961. _ne tient plait de_, &c., \u2018does not hold discourse of example of\nholy scripture.\u2019\n3116. This line is too long, no doubt by inadvertence, having five\nmeasures instead of four. So in _Bal._ xxvii. the first line is of six\nmeasures instead of five. Both might easily be amended, if it were\nthought desirable: for example, here we might read\n  \u2018Q\u2019avoit leur prechement o\u00efe.\u2019\nThe word \u2018prechement\u2019 occurs 18092, and very probably this is what the\nauthor meant to write.\n3137. The reference is perhaps to Ecclus. xxvii. 25-29.\n3145. The reference is Jeremiah xlv. 3.\n3158. Cp. _Conf. Am._ ii. 222, \u2018A vice revers unto this,\u2019 where the\nauthor is speaking of the same thing as here.\n3160. The MS. has \u2018male,\u2019 but perhaps the author meant to write \u2018mal,\u2019\nfor disregard of gender is common with him, while formal irregularity\nof metre is exceedingly rare. Compare, however, 10623, 10628. For the\nform of expression cp. 3467.\n3180. _fait_, used here to supply the place of \u2018escoulte.\u2019 \u2018As the fox\nlistens for the hounds, so doth he for other men\u2019s loss.\u2019 See note on\n3233. _Par si q\u2019_, \u2018provided that,\u2019 cp. 20576.\n3234 ff. This is the tale told in illustration of the vice of \u2018Gaudium\nalterius doloris,\u2019 in _Conf. Am._ ii. 291-364.\n3240. \u2018When the game was thus set between them.\u2019 From this kind of\nexpression comes \u2018jeu parti,\u2019 \u2018jeupartie,\u2019 meaning a set game or match\nbetween two parties, hence a risk or hazardous alternative: Engl.\n\u2018jeopardy.\u2019\n3248. Ps. xxxviii. 16 (or xiii. 4).\n3253. Ezek. xxv. 3 ff.\n3265 ff. John xvi. 20.\n3271 ff. This is an addition by our author, who is always unwilling to\noverlook the punishment of the wicked.\n3277. Ecclus. xix. 5, \u2018Qui gaudet iniquitate, denotabitur.\u2019\n3294. _doit supplanter_, \u2018may supplant\u2019: see note on 1193.\n3365. _Conjecture_, \u2018trickery\u2019: cp. 6389.\nstands by itself, but in the other cases it is followed by \u2018car,\u2019 or\n\u2018quant.\u2019 It is apparently equivalent to \u2018it matters not,\u2019 or some such\nphrase.\n3388. Ps. xli. 9 (_Vulg._ xl. 10): \u2018magnificavit super me\nsupplantationem\u2019 is the Latin version.\n3398. _Ambicioun_: evidently not \u2018ambition\u2019 in the ordinary sense, but\nthe vice of those who go about prying into other people\u2019s affairs, and\nplaying the spy upon them with a view to some advantage for themselves.\n3415. Perhaps Habakkuk ii. 8, 9: cp. 3601, where Habakkuk is certainly\nquoted as \u2018Baruch.\u2019\n3453. _cele_, used for definite article, see note on 301.\n3467. A favourite form of expression with our author, cp. 3160, and\n_Trait._ ii. 1 ff.,\n  \u2018Si l\u2019un est bon, l\u2019autre est assetz meilour.\u2019\n3533. _affole_, \u2018wounds\u2019 (Low Latin \u2018fullare\u2019), to be distinguished\nfrom \u2018affoler\u2019 meaning \u2018to make foolish.\u2019\n3541. Ps. lv. 21 (_Vulg._ liv. 22), \u2018Molliti sunt sermones eius super\noleum, et ipsi sunt iacula.\u2019\n3553. Ecclus. xl. 21, \u2018Tibiae et psalterium suavem faciunt melodiam, et\nsuper utraque lingua suavis.\u2019\n3559. Prov. xxix. 5.\n3575. \u2018His deeds change into sorrow that by which before he made them\nlaugh\u2019: _luy_ for _ly_ = _les_.\n3584 ff. Cp. the Latin lines (beginning \u2018Nil bilinguis aget\u2019) which\nintroduce the description of \u2018Fals semblant\u2019 in _Conf. Am._ ii. 1879,\n\u2018Vultus habet lucem, tenebras mens\u2019 &c.\n3589. Ecclus. xxxvii. 20 (23) f., \u2018Qui sophistice loquitur odibilis\nest: in omni re defraudabitur. Non est illi data a Domino gratia,\u2019 &c.\n3601. The quotation is from Habakkuk ii. 15 f.\n3612 ff. Ps. cxx. 3, 4, of which these two stanzas are a much expanded\nversion.\n3637. Ecclus. xxviii. 15 ff.\n3667. Perhaps Job v. 12.\n3679. Micah ii. 1, \u2018Vae, qui cogitatis inutile.\u2019\n3685. Jer. iv. 4, \u2018ne forte egrediatur ut ignis indignatio mea, et\nsuccendatur, et non sit qui extinguat, propter malitiam cogitationum\nvestrarum.\u2019\n  \u2018For as the Netle which up renneth\n  The freisshe rede Roses brenneth,\n  And makth hem fade and pale of hewe,\n  Riht so this fals Envious hewe\u2019 &c.\nThe opposition of rose and nettle is common in our author, e.g. _Bal._\nxxxvi. 3, xlviii. 1, _Vox Clam._ vii. 181.\n3725. _l\u2019ille Colcos_: cp. _Trait._ viii. 1, and _Conf. Am._ v.\n3265: so also in Chaucer. Guido delle Colonne is the person mainly\nresponsible for the idea.\n3727. _Medea la meschine_, \u2018Medea the maid.\u2019 The word \u2018meschine\u2019 means\n\u2018maidservant\u2019 just above and in 5163, but it was also used generally\nfor \u2018girl,\u2019 \u2018young woman,\u2019 as \u2018meschin\u2019 for \u2018young man.\u2019 The origin is\nsaid to be an Arabic word meaning \u2018poor\u2019 (cp. the meaning of \u2018mesquin,\u2019\n\u2018meschino,\u2019 in modern French and Italian), hence \u2018feeble,\u2019 \u2018delicate.\u2019\n3735. Rev. xii. 7, 10: \u2018en oel\u2019 stands apparently for \u2018ante conspectum\nDei.\u2019\n3747. The description of the basilisk is perhaps from Solinus,\n_Collect._ 27. He had it from Plin. _Nat. Hist._ viii. 121.\n3773. Prov. xiv. 30, \u2018putredo ossium invidia.\u2019\n3781. Levit. xiii. 46.\n3801. Hor. _Epist._ i. 2. 58, \u2018Invidia Siculi non invenere tyranni\nMaius tormentum.\u2019 Our author did not understand it quite rightly.\n3805. Cp. _Conf. Am._ ii. 20, and _Prol._ 329. In all these passages\nthe reference is to the fire of Envy as a heat that consumes itself,\nrather than anything outside itself.\n3831. _Conf. Am._ ii. 3095 ff., where the saying is attributed to\nSeneca: cp. Dante, _Inf._ xiii. 64.\n3841. Perhaps Jerome, who says something of the kind: cp. _Wisd._ ii.\n3864. _les faisont a despire_, \u2018hate them\u2019: but the preposition with\nthe infinitive in this kind of expression is unusual. As a rule\n\u2018faisont a despire\u2019 would mean \u2018ought to be hated\u2019: cp. 1883.\n3882. _pour poy du riens_, \u2018for a trifling matter,\u2019 lit. \u2018for little of\nmatter\u2019: cp. 4826.\n3898. _Ore voet, noun voet_, i.e. \u2018Ore voet, ore noun voet,\u2019 but cp.\n3913. The text is Ecclus. iv. 30 (35): see note on 1317.\n3958. Perhaps we ought rather to read \u2018pour ton salu.\u2019\n3977. Exod. xxxii. 21, and other passages.\n3997. Baruch iv. 6.\n4021. Perhaps suggested by Ps. lxxviii. (_Vulg._ lxxvii.) 58 ff.\n4067. _Par contumelie_: for the metre see note on 296, and cp. 4312,\n4112. \u2018Which flies free without caging.\u2019\n4117. Referred to also by Chaucer, _Wyf of Bath, Prol._ 278 ff., and\n_Tale of Melibeus_, 2276. It is a common enough saying, but not to be\nfound in the Bible in this form: cp. Prov. xxvii. 15.\n4141. Ecclus. xxv. 15 (22), \u2018Non est caput nequius super caput colubri,\net non est ira super iram mulieris.\u2019\n4147. Perhaps Prov. xv. 2, \u2018os fatuorum ebullit stultitiam.\u2019\n4155. Ecclus. xxi. 29, \u2018In ore fatuorum cor illorum.\u2019\n4168. This is related also _Conf. Am._ iii. 639 ff., and there too a\ndoubt is expressed as to whether so much patience was altogether wise.\n4189 ff. Ecclus. xxviii. 18 (22) ff.\n4203. Ecclus. xxviii. 24 (28), \u2018Sepi aures tuas spinis, linguam nequam\nnoli audire.\u2019\n4219. Apparently a vague reference to Amos iv. 6, 9, \u2018dedi vobis\nstuporem dentium ... Percussi vos in vento urente.\u2019\n4273. _Rampone_, \u2018raillery,\u2019 \u2018mockery,\u2019 cp. Ital. \u2018rampognare.\u2019\n4285 ff. The idea seems to be this: \u2018Contention wounded by wrath\nencamps in the heart in a tent of mockery, whence it issues forth\nthrough the mouth, and assisted by Slander and Defamation enlarges\nother men\u2019s vices to their greatest extent, until its own wound becomes\nso foul that he dies who inhales its corruption.\u2019\n4369. Prov. xxvii. 6.\n4381. Ecclus. xii. 16.\n4393. Cic. _de Amic._ 89, \u2018odium, quod est venenum amicitiae.\u2019\n4453. Beemoth is here perhaps confused with Leviathan, which was\nregarded by some as a kind of serpent: see Isidore, _Etym._ viii. 27.\n4462. _le al_: there is of course an elision, though not indicated in\nthe text.\n4494. Note that in the forms \u2018refusablez,\u2019 \u2018abhominablez,\u2019\n\u2018delitablez,\u2019 &c., the _z_ is equivalent to _s_, and does not imply any\naccenting of the final syllable.\n4542. _ou_, for \u2018au,\u2019 see Glossary.\n4558. _devant lez meins_, \u2018beforehand\u2019: cp. 5436.\n4561. _survient._ This and the other verbs rhyming with it in the\nstanza seem to be in the past tense, for \u2018survint,\u2019 \u2018vint,\u2019 \u2018tint,\u2019 &c.\nOther examples of this will be found elsewhere, e.g. 8585, 9816. The\npassage means: \u2018When the fire from heaven fell on the sacrifice, it was\nMalignity that inspired the hatred of Abel in the heart of Cain, for\nwhich he was accursed.\u2019 \u2018Dont\u2019 answers regularly to such expressions as\n\u2018par tiele guise\u2019: see note on 217.\n4570. Ps. x. 15, \u2018Contere brachium peccatoris et maligni.\u2019\n4605. Ps. xxii. 16 (_Vulg._ xxi. 17), \u2018concilium malignantium obsedit\n4704. _mestre Catoun_: the author of the well-known _Disticha_, many of\nwhose maxims tend to teach patience.\n  \u2018Contek, so as the bokes sein,\n  Folhast hath to his Chamberlein,\u2019 &c.\n4750. _le court sure_, \u2018runs upon him\u2019; so 10763 and elsewhere.\n4752. _l\u2019un ne lesse_, \u2018he fails not to attain one or the other,\u2019 i.e.\neither the object of his violence, or his own destruction.\n4753. Is. ii. 22, \u2018Quiescite ergo ab homine, cuius spiritus in naribus\neius est.\u2019 This illustrates the meaning, otherwise rather obscure, of\nthe Latin line after _Conf. Am._ iii. 1088 (introducing the subject of\n\u2018Contek\u2019), which is seen by this to be a reference to the above passage\nof Isaiah.\n4769. _come fist a Asahel_, \u2018as it did to Asahel\u2019: see note on 1135.\nThe reference is to 2 Sam. ii. 18 ff.\n4837. Ecclus. xxii. 30, \u2018Ante ignem camini vapor et fumus ignis\ninaltatur: sic et ante sanguinem maledicta et contumeliae et minae.\u2019\n4858. _voit_, used for _vait_, as 3 sing. pres. ind.\n4864 ff. This kind of repetition is often used by our author, cp. 8294\nff., _Vox Clam._ iii. 11 ff., and _Conf. Am._ v. 2469 ff.\n4870. _ou giroun_, \u2018in the bosom\u2019: \u2018giro(u)n\u2019 is properly the bend or\nfold of a cloak (sinus).\n4906. Matt. xxvi. 52, Rev. xiii. 10.\n4962. 2 Sam. vii. 4 ff., but it is not quite accurately cited.\n5018. Is. xiv. 12, \u2018Corruisti in terram, qui vulnerabas gentes.\u2019 The\nrest is hardly a quotation, though it may give the general sense.\n5029 ff. The same thing is related with the same application in _Conf.\nAm._ iii. 2599-2616. There, as here, it is referred to Solinus, but\nthis seems to be a mistaken reference.\n5031. _a diviser_, \u2018to describe\u2019 (or \u2018compare\u2019), i.e. \u2018to describe\nit, we may say that it has\u2019 &c.: so, \u2018pour deviser\u2019 11245, \u2018au droit\ndeviser\u2019 13204.\n5055. _faisont a redoubter_: see note on 1883.\n5059. _fait periler_, \u2018imperils\u2019: _ain\u00e7ois ... Que_, \u2018before that.\u2019\n5126. _D\u2019Accidie_: see note on 296.\n5179. For the use of \u2018l\u00e9e\u2019 in this phrase as a dissyllable cp. 15518,\n\u2018ove l\u00e9e chiere,\u2019 17122, 28337. When occurring in other connexions it\nseems to follow the usual rule, as in 28132, 28199, &c.\n  \u2018And makth his exposicion\n  After the disposicion\n  Of that he wolde.\u2019\nThe connexion is the same as here.\n5205. On the subject of \u2018Tirelincel\u2019 cp. Waddington, _Man. des Pech._\n5216. \u2018Hold thy nurture so dear\u2019 (as to think of it in this matter):\n\u2018norreture\u2019 is that which has to do with physical development, and\n\u2018preu\u2019 I take to represent the Latin \u2018prope,\u2019 which appears in this\nform among others: see Godefroy.\n5252. Cp. 8130. To judge by Littr\u00e9\u2019s examples for the\nfourteenth-century usage of \u2018bout,\u2019 it would seem to be specially used\nof the top or bottom of a cask.\n5266. Cato, _Distich._ i. 2:\n  \u2018Plus vigila semper, neu somno deditus esto,\n  Nam diuturna quies vitiis alimenta ministrat.\u2019\n5269. I do not know what passage is referred to.\n5283. Jer. li. 39, \u2018inebriabo eos, ut sopiantur et dormiant somnum\nsempiternum et non consurgant.\u2019\n5329. Ecclus. xli. 1, \u2018O mors, quam amara est memoria tua homini pacem\nhabenti in substantiis suis.\u2019 The rest is our author\u2019s addition.\n5344. Deut. xxviii. 56 f.\n5349. _Cil homme tendre_, equivalent to \u2018l\u2019omme tendre,\u2019 so 5553,\n\u2018celle alme peccheresse\u2019: see note on 301.\n5376. _Luy dorra_: usually in this form of expression (which is common\nalike in the French, Latin, and English of our author) a negative is\nused with the verb of the second clause, e.g. _Bal._ xviii. 2.\n5377. \u2018Peresce\u2019 answers to \u2018Ydelnesse\u2019 in the _Confessio Amantis_.\n  \u2018In Wynter doth he noght for cold,\n  In Somer mai he noght for hete.\u2019\n  \u2018And as a cat wolde ete fisshes\n  Withoute wetinge of his cles,\n  So wolde he do.\u2019\n5436. _apres la mein_: cp. 4558 and _Conf. Am._ iv. 893: \u2018Thanne is he\nwys after the hond,\u2019 an exact translation of this line.\n5437 ff. Cp. _Vox Clam._ iv. 877 ff.\n5452. _beguinage_, equivalent to \u2018beggerie\u2019 (5800), as \u2018beguyne\u2019 (6898)\nis used for \u2018beggar.\u2019 The Beguins were mendicants.\n5458. _le decr\u00e9_: the reference is probably to the Canon law; cp. 7480.\n5492. _des perils ymaginer._ This form of expression, in which the\npreposition belonging to the infinitive is combined with the article of\nthe object, occurs also 9339, 16303, and elsewhere. So also in other\nauthors, as _Rom. de la Rose_ 2875, \u2018Or sunt as roses garder troi.\u2019\n5572 f. \u2018He who has growth in common with the trees\u2019; an allusion to\nthe text of Gregory quoted so often by our author: see 26869.\n5580. _apparant_: I take this to mean \u2018heir apparent,\u2019 as in _Conf.\n  \u2018And everemore he seith, \u201cTomorwe.\u201d\u2019\n5622. The kissing of the \u2018pax\u2019 came after the prayer of consecration.\n5645 ff. Matt. x. 22, and Luke ix. 62.\n5701 ff. Cp. _Conf. Am._ iv. 3389 ff., where, however, \u2018Tristesce\u2019\nis described as developed from \u2018Slowthe\u2019 generally, not (as here)\nfrom \u2018Lachesce\u2019 in particular. \u2018Tristesce\u2019 is there synonymous with\n\u2018Desesperance.\u2019\n5714. Prov. xxv. 20, \u2018Sicut tinea vestimento et vermis ligno, ita\ntristitia viri nocet cordi.\u2019 The English version is quite different.\n  \u2018For Tristesce is of such a kinde,\n  That forto meintiene his folie\n  He hath with him Obstinacie,\n  Which is withinne of such a slouthe\n  That he forsaketh alle trouthe,\n  And wole unto no reson bowe.\u2019\n5758. Job vii. 16, \u2018Desperavi: nequaquam ultra iam vivam.\u2019\n5762. Jer. xviii. 12 ff., \u2018Qui dixerunt: Desperavimus: post\ncogitationes enim nostras ibimus ... Ideo haec dicit Dominus:\nInterrogate gentes: quis audivit talia horribilia?... Quia oblitus\nest mei populus meus,... ut fieret terra eorum in desolationem et in\nsibilum sempiternum: omnis qui praeterierit per eam obstupescet et\nmovebit caput suum.\u2019 This is a good example of our author\u2019s method of\ndealing with a text.\n5794. _jure vent et voie_: cp. 8685, \u2018jure tout le monde.\u2019\n  \u2018Tressalt et buile et court aval le pr\u00e9e\u2019\n(speaking of a spring).\n5839. Eccles. ii. 21, \u2018Nam cum alius laboret in sapientia et doctrina\net sollicitudine, homini otioso quaesita dimittit: et hoc ergo vanitas\net magnum malum.\u2019 I suspect we should read here\n              \u2018que c\u2019est errour\n  Et vanit\u00e9,\u2019 &c.\n5845. Perhaps Ecclus. xxxiii. 29, \u2018Multam enim malitiam docuit\notiositas,\u2019 the rest being added by our author.\n5854. The reference is perhaps really to Ezek. xvi. 49.\n5879. After this, one leaf has been cut out, which contained 190\nlines and one rubric, \u2018La quinte file de Accidie, q\u2019est appell\u00e9e\nNecgligence,\u2019 or something to that effect.\n6070. The author seems here to be speaking of the negligence shown by\noverseers of some kind, who do not efficiently superintend those under\ntheir authority.\n6102. _ou pis_, for \u2018au pis,\u2019 \u2018in his heart\u2019: cp. 7100.\n6226. _ne serroit partie_, \u2018should not be a party interested in the\nsuit.\u2019 The conditional is used for subjunctive, as often.\n  \u2018Bote as the Luce in his degre\n  Of tho that lasse ben than he\n  The fisshes griedili devoureth,\u2019 &c.,\nwhere the author is speaking, as here, of \u2018Covoitise.\u2019\n6303. The \u2018lot,\u2019 as a measure of wine, is about half a gallon.\n6313 ff. Cp. _Conf. Am._ v. 2859 ff., where Coveitise has two especial\ncounsellors, Falswitness and Perjurie.\n6315. \u2018Chalenge\u2019 (Lat. calumnia) is a claim or accusation against a\nperson in a court of law, usually in a bad sense.\n6328. _falt ... pour retenir_, \u2018it is necessary to retain\u2019: \u2018pour\u2019 is\noften used by our author instead of \u2018de\u2019 or \u2018a,\u2019 representing perhaps\n6345. Mal. iii. 5, \u2018et ero testis velox maleficis et adulteris et\nperiuris et qui calumniantur mercedem mercenarii,\u2019 &c.\n6363. Jer. l. 33 ff. \u2018Haec dicit Dominus exercituum: Calumniam\nsustinent filii Israel ... Gladius ad Chaldaeos, ait Dominus, et ad\nhabitatores Babylonis,\u2019 &c.\n6386. Can this be Is. xix. 9, \u2018Confundentur qui operabantur linum ...\ntexentes subtilia\u2019?\n6389. _Conjecture_, cp. 3365.\n6397. Ambrose tells the story, _Hex._ v. 8, of the _crab_ and the\noyster, \u2018tunc clanculo calculum immittens, impedit conclusionem\nostrei.\u2019 I do not know the word \u2018areine.\u2019\n6409. _Perjurie_: see note on l. 296.\n6434. This was a charge commonly brought against swearers by the\npreachers of the day: cp. Chaucer, _Pardoneres Tale_, l. 12, &c.,\n_Persones Tale_, 591 (Skeat).\n6445. Cp. Matt. xxiii. 21 f.\n6451. Probably Is. xlviii. 1.\n6496. _si tresfalse noun_, \u2018except (what was) utterly false\u2019: cp. 8853,\n_Bal._ xxiv. 1.\n6528. Perhaps Prov. i. 18, \u2018moliuntur fraudes contra animas suas.\u2019\n6539. \u2018Fails to do right at the risk of his soul,\u2019 and not merely of\nhis worldly goods, as by the old law.\n6544. Cp. _Bal._ xlii. 3, where \u2018fraude et malengin\u2019 go together, as\nhere.\n6545 f. \u2018It were well if they were caught in the snare, to be thrown\nfar into the deep sea.\u2019\n6553 ff. Cp. _Conf. Am._ v. 4396 ff., where the practice here mentioned\nis ascribed to \u2018Usure.\u2019\n6556. _au creance_, \u2018on credit,\u2019 meaning apparently that they charge\nexorbitant prices when credit is given, cp. 7246, 7273 ff.\n6640. _tout son propre adune_, \u2018gathers together everything for\nhimself,\u2019 i.e. appropriates everything.\n6672. _qu\u2019il doit vivre_, \u2018that he should live\u2019: for this use of\n6733. For this treatment of _dame_ as a monosyllable in the metre, cp.\n6745. Cp. _Conf. Am._ v. 1971 (for the form of expression).\n6760. Senec. _Dial._ xii. 13, \u2018si avaritia dimisit, vehementissima\ngeneris humani pestis.\u2019\n6769. Prov. xxvii. 20.\n6783 ff. 2 Chron. xxi. Our author is evidently familiar with every part\nof the Old Testament history.\n6841. Probably Ezek. xxii. 25.\n6855. Job iv. 11, \u2018Tigris periit, eo quod non haberet praedam.\u2019 The\nEnglish version is different.\n6865. Is. xxxiii. 1.\n6877. This time \u2018Baruch\u2019 stands for Nahum, ii. 8 ff.\n6886. Nahum ii. 10, \u2018et facies omnium eorum sicut nigredo ollae.\u2019\n6925 ff. The same three that are mentioned here, Robbery, Stealth, and\nSacrilege, are dealt with in the same order in the _Confessio Amantis_\nimmediately after \u2018Ravine\u2019 (v. 6075 ff.), though not as dependent upon\nit.\n  \u2018Forthi to maken his pourchas\n  He lith awaitende on the pas,\u2019 &c.\n6958. _m\u2019encordie_: see note on l. 296; but perhaps we should read\n\u2018m\u2019encorde,\u2019 cp. l. 7574.\n6967. _ne fait pas a demander_, \u2018there is no need to ask\u2019: an\nimpersonal form of the construction noticed on l. 1883.\n6999. Joshua vii.\n7015. Ambros. _Hex._ v. 18, \u2018Accipitres feruntur in eo duram adversum\nproprios fetus habere inclementiam, quod ubi eos adverterint tentare\nvolatus primordia, nidis eiciunt suis,\u2019 &c.\n7025 f. Cp. _Conf. Am._ v. 6501-6516, a close parallel. \u2018Stelthe\u2019 (in\nthe Latin margin \u2018secretum latrocinium\u2019) corresponds to \u2018Larcine\u2019 here.\n7093. This story is told _Conf. Am._ v. 7105*-7207* under the head of\nSacrilege, with no essential difference except in the greater detail\nand in the name of the person involved. Here it is \u2018Dyonis,\u2019 apparently\nfor convenience of rhyming, there Lucius.\nd\u2019Appollinis: the genitive form is also used in _Conf. Am._ v. 7109*,\n  \u2018Unto the temple Appollinis.\u2019\n  \u2018Gold in his kinde, as seith the bok,\n  Is hevy bothe and cold also,\u2019 &c.\n7153 ff. The distinctions of various kinds of Sacrilege, indicated in\nthis stanza, are more fully developed _Conf. Am._ v. 7015* ff.: cp.\nChaucer, _Persones Tale_, 801 ff. (Skeat).\n7177 ff. The same examples occur in _Conf. Am._ v. 7007 ff., with the\naddition of Antiochus.\n7181. 2 Kings xxv. 8 ff.\n7215. Cp. _Conf. Am._ v. 4395, \u2018Usure with the riche duelleth.\u2019\n7270. _Qe_, repeated from the line above.\n7282. _ou mein_, apparently for \u2018au meinz,\u2019 \u2018at least.\u2019\n7315. The reference seems to be a mistaken one.\n7319. _le tresor de Pavie_, cp. l. 1944. Pavia no doubt has its\nreputation of wealth from having been the capital of the Lombard\nkingdom.\n7379. _Les lettres_: cp. _Conf. Am. Prol._ 209.\n7393 ff. Cp. _Vox Clam._ iii. 1233 ff.\n7416. _Poverte avoir_, \u2018that Poverty has.\u2019\n7475. _concordance_: that is, what we should call a \u2018harmony\u2019 of the\nGospels or other parts of the Bible.\n7499. Cp. _Conf. Am._ v. 4678, and the marginal Latin.\n7507. Probably we should read \u2018tenont,\u2019 or \u2018tienont,\u2019 for \u2018tenoit\u2019: cp.\n7511. _priv\u00e9 de son secroy_, \u2018privy to his secret counsels.\u2019\n7549. The reference is not really to the Psalter, but to the song of\nMoses, Deut. xxxii. 13.\n7562. Ecclus. xxxi. 29, \u2018Nequissimo in pane murmurabit civitas.\u2019\n7587. \u2018the right pit of helle,\u2019 as they said in English. The same\ncomparison is made _Conf. Am._ v. 29 ff. With these cp. Chaucer, _Tale\nof Melibeus_: \u2018And therefore seith seint Austyn that the averous man is\nlikned unto helle\u2019 &c.\n7597. I fear that this is a rendering of \u2018Avaro autem nihil est\nscelestius,\u2019 with additions by our author: Ecclus. x. 9.\n7609. Col. iii. 5, \u2018avaritiam, quae est simulacrorum servitus.\u2019\n7611. 2 Kings xxi. 21 ff.\n7621 ff. Cp. _Conf. Am._ v. 363 ff., where the same comparison is made\nin fuller detail.\n7640. The author referred to as \u2018Marcial\u2019 here and in ll. 15505,\n15949, is in fact Godfrey of Winchester, popularly called by the name\nof the epigrammatist whom he not unhappily imitated. He was a native\nof Cambrai, and prior of St. Swithin\u2019s in the twelfth century. His\nepigrams are repeatedly quoted under the name of Martial by Albertano\nof Brescia in the _Liber Consolationis_. They will be found in Wright\u2019s\n_Satirical Poets of the Twelfth Century_ (Rolls series). The reference\nhere is to _Ep._ cxxxvi,\n  \u2018Non sibi, non aliis prodest, dum vivit, avarus:\n  Et prodest aliis et sibi, dum moritur.\u2019\n7645 ff. Cp. _Conf. Am._ v. 49 ff., a very close parallel,\n  \u2018To seie hou such a man hath good,\n  Who so that reson understod,\n  It is impropreliche seid,\n  For good hath him and halt him teid,\u2019 &c.\n7678. Perhaps Jer. xv. 13.\n7694. Bern. _Serm. Resurr._ iii. 1, \u2018Et vero magna abusio et magna\nnimis, ut dives esse velit vermiculus vilis, propter quem Deus\nmaiestatis et Dominus sabaoth voluit pauper fieri.\u2019\n7728. _farin_: a form of \u2018frarin\u2019 (\u2018frerin\u2019), \u2018beggarly,\u2019 hence\n\u2018wretched.\u2019\n7731. For this use of \u2018tire\u2019 cp. _Conf. Am._ vi. 817.\n7739. See note on 415.\n7777. Job xv. 27, \u2018Operuit faciem eius crassitudo, et de lateribus eius\narvina dependet.\u2019 Perhaps our author read \u2018anima\u2019 for \u2018arvina,\u2019 unless\nhe was also thinking of xl. 15 (11).\n7791. _ces_, for \u2018les,\u2019 see note on 301.\n7825 ff. Cp. Chaucer, _Pardoneres Tale_, 76 ff.\n7827. Cp. _Conf. Am._ v. 870 (margin), \u2018Iupiter deus deliciarum.\u2019\n7883. _allaita_, apparently here \u2018sucked (milk)\u2018: \u2018he thinks not of the\nformer time when he sucked the simple milk and longed for it.\u2019\n7896. \u2018Nor will they hunt in that wood,\u2019 that is, they will not share\nin the sport: \u2018brosser,\u2019 \u2018bruisser,\u2019 a term of the chase, meaning to\nride or run through thick underwood, see Littr\u00e9 under \u2018brosser,\u2019 and\n_New Eng. Dict._ \u2018brush.\u2019\n7940. \u2018Martinmas beef\u2019 was the meat salted in the autumn for the supply\nof the household during the winter, in times when keep for cattle in\nwinter was hard to get.\n7969. Cp. _Trait._ xv. 1 ff., \u2018Car beal oisel par autre se chastie,\u2019 a\nproverbial expression meaning that one should take example by others.\n7972. The story is told in the same connexion _Conf. Am._ vi. 986 ff.\n8049. Deut. xxxii. 15 ff.\n8072. For the position of \u2018et\u2019 see note on 415.\n8077. Job xx. 15 f. The preceding stanza is mostly the invention of our\nauthor.\n8103. Lam. iv. 5, \u2018qui nutriebantur in croceis, amplexati sunt\nstercora.\u2019 Our author misunderstood \u2018in croceis.\u2019\n8191. _serroit govern\u00e9_, \u2018should be ruled.\u2019\n  \u2018He drinkth the wyn, bot ate laste\n  The wyn drynkth him and bint him faste.\u2019\n8266. _puis la mort_, \u2018after death,\u2019 \u2018puis\u2019 used as a preposition.\n8278. Prov. xxiii. 31 f., or Ecclus. xxxi. 32 ff.\n8294 ff. See note on 4864.\n8403. The \u2018sestier\u2019 would be about a gallon and a half.\n8459. I substitute _devont_ for _devoit_: cp. 7507.\n8482. _superflual_: the adjective form is used instead of the name\n\u2018Superfluit\u00e9\u2019 for the sake of the rhyme.\n8495. Some correction seems to be required. Perhaps read \u2018Siqe\u2019 for\n\u2018Siq\u2019il.\u2019\n  \u2018For thanne is ther non other lawe,\n  Bot \u201cJacke was a good felawe.\u201d\u2019\n8533. Senec. _Ep._ lx. 2, \u2018Una silva elephantis pluribus sufficit: homo\net terra et mari pascitur.\u2019\n8553. Cp. _Conf. Am._ vi. 60, \u2018And seith, \u201cNou baillez \u00e7a the cuppe.\u201d\u2019\n8581 ff. This stanza is a repetition, with slight variations, of\n8815. _conivreisoun._ The dictionaries quote no examples of \u2018conniver\u2019\nor \u2018connivence\u2019 earlier than the sixteenth century.\n8853. _si de vo teste noun_, cp. 6496.\n8869. The bird meant is no doubt the lapwing: see note on _Trait._ xii.\n8911. A reference to Wisd. iv. 3, \u2018spuria vitulamina non dabunt radices\naltas,\u2019 a text not unknown in English history.\n8924. \u2018Whereby she will deliver up her body free,\u2019 i.e. since she\ngives presents as well as receiving them, she must be held not to sell\nherself, but to give herself away to her lover; and this, observes the\nauthor, is the worse alternative, because it impoverishes her husband.\n8941. _creroie_, \u2018ought to trust,\u2019 see note on 1688.\n8942. _verroie_, conditional for pret. subj.: see note on l. 25.\n8952. Cp. _Bal._ xliii. 2, \u2018Si es comun plus qe la halte voie\u2019; also\n8984. _soubgite et abandonn\u00e9e_, \u2018as his subject and servant.\u2019\n9055. \u2018If we consider well, we shall see that\u2019 &c.: see note on 1244.\n9068. The reference is to Job xxxi. 9-12. The verse quoted is \u2018Ignis\nest usque ad perditionem devorans, et omnia eradicans genimina.\u2019\n9085. \u2018Incest\u2019 is here used in a much wider sense than belongs to the\nword in English. It includes the impure intercourse of those who are\nnear of kin, as we see in ll. 9181 ff.; but the cases of it which are\nchiefly insisted on have to do with breach of the ecclesiastical vow\nof purity, and this not only where the confessor corrupts his penitent\n(who is his daughter in a spiritual sense), but also in general where\nmonk, nun, or priest commits fornication.\n9130 ff. \u2018so that at last by reason of his inconstancy and habitual sin\nwe see Incest throw off his vows and leave the order.\u2019\n9132. The \u2018possessioners\u2019 are the members of those religious orders\nwhich held property, as distinguished from the mendicant orders\nmentioned next.\n9138. _ses Abbes._ If this is singular, the use of the subject form\nafter a preposition is very harsh: it is \u2018son Abbes\u2019 (though subject)\nin l. 12115. Perhaps the monastic rent-collector is spoken of here\ngenerally, and as coming from a variety of monasteries.\n9139. _vois_, the usual form for \u2018vais,\u2019 as 440, &c.\n9148. _ly limitantz_, \u2018the limitour\u2019: cp. Chaucer\u2019s ironical reference\nto him at the beginning of the _Wyf of Bath\u2019s Tale_.\n9156. The woman\u2019s husband passes for the father of the children.\n9158. _au dieu demeine_, \u2018in the possession of God.\u2019\n9168. \u2018Than he who does (the same) as regards his neighbour\u2019 (who is\nnot under a religious vow).\n9171. This is the case of the widow\u2019s marriage to the Church, the vow\nof not marrying again, see 17827 ff. This was taken, for example,\nby Eleanor, sister of Henry III, who afterwards married Simon de\nMontfort. The vow of course would be dispensed with, and the relations\nhere contemplated are probably those of marriage, notwithstanding the\nseverity with which they are spoken of in ll. 9172-74: therefore the\nauthor is doubtful about the punishment of this offence in a future\nstate, and suggests that the arrangements of human law, by which the\nwife would often suffer in property by such a marriage, may be a\nsufficient punishment. On this subject see Furnivall\u2019s _Fifty Earliest\nEnglish Wills_, E.E.T.S.\n9229. _en cest escrit_, \u2018in the scripture,\u2019 cp. 9277: so \u2018celle\u2019 is\nused for the definite article, 9786 and elsewhere; see note on 301.\n9230. The reference seems to be a general one to such passages as Jer.\niii. 1 ff.\n9240. _en ton despit_, \u2018in hatred of thee.\u2019\n9265. _El viele loy_, e.g. Deut. xxiii. 17.\n9281. Perhaps \u2018burette\u2019 is here the same as \u2018birette,\u2019 used for a\nlady\u2019s head-covering, see Littr\u00e9: usually it means a small phial, and\n\u2018burettes\u2019 might stand here for scent-bottles.\n9292. For \u2018mie\u2019 without negative particle cp. 2589, and _Bal._ xliv. 1.\n9311. _au petit loisir_ seems to mean \u2018in a small space of time,\u2019\n\u2018loisir\u2019 (\u2018leisour\u2019) being ordinarily used in its modern sense,\nreferring to restrictions of time: so in the phrase \u2018par loisir\u2019\n5693, and \u2018a bon leisour\u2019 9222. In the next stanza, however, it has a\nsomewhat different sense, \u2018femme a son loisir faldra,\u2019 9315, meaning\napparently \u2018the woman shall not be at his (_or_ her) own disposal\u2019; and\nlater (9322) \u2018au bon loisir\u2019 means \u2018with ease.\u2019\n9320. _luy_, here equivalent to \u2018la\u2019: cp. _Bal._ xxiii. 2.\n9359. The reference probably is to Matt. v. 28, \u2018Whosoever looketh on a\nwoman to lust after her hath committed adultery with her already in his\nheart.\u2019\n9410. _s\u2019ordinaire_: cp. 1477.\n9496. \u2018Compels hearts to love\u2019: so \u2018par destresce\u2019 5549, \u2018by force.\u2019\n9553. 1 Cor. ii. 14, \u2018Animalis autem homo non percipit ea quae\nsunt Spiritus Dei.\u2019 Our author not unnaturally fails to understand\n\u2018animalis.\u2019\n9557. Wisd. 1. 4, \u2018in malevolam animam non introibit sapientia.\u2019\n_tal_: used here for the rhyme, but it is in fact the older Norman\nform, as in _Rom. de Rou_, 2270, quoted by Burguy, _Gramm._ i. 193.\n9565. Nihil est enim tam mortiferum ingenio quam luxuria est: quoted as\n\u2018Socrates\u2019 by Caec. Balbus, p. 43 (ed. Woelfflin).\n9579. Amos i. 5, \u2018disperdam habitatorem de campo idoli et tenentem\nsceptrum de domo voluptatis.\u2019 The English version is different.\n9591. _climant._ This is the reading of the MS., but possibly the\nauthor wrote \u2018cliniant\u2019 (for \u2018cligniant\u2019).\n9601. I do not know the reference.\n9611. \u2018unto the enemy\u2019s throat.\u2019\n9613. The sense of this line is repeated by the word \u2018Luxure,\u2019 9616.\n9616. Cic. _de Off._ i. 123, \u2018luxuria ... cum omni aetati turpis, tum\nsenectuti foedissima.\u2019\n9620. \u2018Others will excuse themselves ill, but the old worse than the\nrest,--or rather, none will be able to excuse themselves at all\u2019: this\nseems to be the meaning.\n9656. _serroit_: note on 1688.\n9671. _la halte voie_, &c., the high-way to hell: \u2018remeine\u2019 instead of\n\u2018remeint\u2019 for the rhyme.\n9678. _feis_, 2 sing. pret.\n9687. _fait a loer_, \u2018she ought to be praised,\u2019 see note on 1883.\n9720. _Qui corps_, \u2018whose body,\u2019 cp. 3491.\n9782. _mes amis_: the subject form of the possessive pronoun is used\nhere, as \u2018tes\u2019 in _Bal._ iv*. 3.\n9786. The slight alteration of \u2018mettroit\u2019 to \u2018metteroit\u2019 is required by\nthe metre.\n9816. _tient_ may be preterite, though \u2018tint\u2019 occurs 3322: cp. 4561 ff.\n9820. _dont fuist a baniere_, \u2018whose leader she was.\u2019\n9889. Rev. xiii.\n9907. \u2018Seven heads, because he devotes himself to the seven sins.\u2019\n9956. \u2018When she plays with the mouse\u2019: \u2018se fait juer\u2019 is simply\nequivalent to \u2018se jue,\u2019 cp. 39, 1135, 1320, &c.\n10071. _De resoun_, &c., explaining \u2018le faisoit.\u2019\n10117. I take \u2018pareies\u2019 to be for \u2018par\u00e9es\u2019 (past part.), as \u2018journeies\u2019\nfor \u2018journ\u00e9es,\u2019 see Introduction, p. xx.\n10121. _preies_, i.e. \u2018proies,\u2019 the older form used for sake of the\nrhyme. For the meaning cp. _Bal._ xv. 4.\n10125. _les cornont_, \u2018play music to them\u2019: for \u2018les\u2019 cp. 2416, &c.;\n\u2018par leur journeies\u2019 seems to mean \u2018on their way.\u2019\n10140. That is, the meeting will not be one of like with like.\n10176. _oietz chan\u00e7on flourie_: cp. _Bal. Ded._ i. 3, \u2018Ore en balade, u\nsont les ditz floriz.\u2019\n10176(R). _Puisq \u2018il ad dit_, &c. We have the same form of expression\nin the heading of the _Traiti\u00e9_.\n10233. Ps. cxlv. (_Vulg._ cxliv.) 18.\n10239. Ps. xxxvii. (_Vulg._ xxxvi.) 7, \u2018Subditus esto Domino, et ora\neum,\u2019 but there is nothing to explain \u2018delacioun.\u2019\n10262. Tobit iii. 7 ff.\n10267. Tobit iii. 1 ff.\n10297. James v. 16, \u2018multum enim valet deprecatio iusti assidua.\u2019\n10306. \u2018When he was a lowerer of his hands,\u2019 the pres. part. being used\nas an adjective or substantive.\n10324. There is nothing, so far as I know, corresponding with this\nreference. It is possible that the author may have mistaken the\napplication of Jer. xxix. 7, where the Jews who are in captivity are\nbidden to pray for the peace of the city where they now dwell, namely\nBabylon. This occurs in close proximity with anticipations of an\neventual return.\n10341. _Puisqu\u2019il._ As \u2018il\u2019 for \u2018ils\u2019 is found in rhyme l. 25064, I\nhave not altered it here: cp. 23922, 24635.\n10347. The reference is not quite correct, for the decree of Cyrus was\nbefore the time of Ezra, though it did not take full effect until that\ntime.\n10374. _del o\u00efr_, \u2018in order to hear.\u2019\n10405. Isid. _Sent._ iii. 7. 8, \u2018Pura est oratio quam in suo tempore\nsaeculi non interveniunt curae; longe autem a Deo animus qui in\noratione cogitationibus saeculi fuerit occupatus.\u2019\n10411. Aug. _in Ps._ cxviii., _Serm._ xxix. 1, \u2018Clamor ad Dominum qui\nfit ab orantibus, si sonitu corporalis vocis fiat, non intento in Deum\ncorde, quis dubitet inaniter fieri?\u2019 Or _Serm._ lxxxviii. 12, \u2018ne forte\nsimus strepentes vocibus et muti moribus.\u2019 Cp. 1194, 20547.\n10450. \u2018But he who bears himself humbly,\u2019 &c. For this use of \u2018qe\u2019 cp.\n_Bal. Ded._ i. 1 ff.,\n  \u2018Q\u2019en dieu se fie, il ad bel avantage.\u2019\n10453. 2 Chron. xxx f.\n10467. Exod. xxxv.\n10498. I do not think that what follows will be found in Jerome. The\nclassification of the seven deadly sins is of later date.\n10505. \u2018Lest Sloth should seize him\u2019: the subjunctive was to be\nexpected, but syntax gives way to rhyme.\n10526 ff. Cp. Chaucer, _Pers. Tale_ 133 ff. (Skeat), where there are\nsix causes which ought to move a man to contrition; but they are not\nquite the same as those which we have here.\n10553. _Q\u2019il n\u2019en deschiece_, \u2018lest he should fall by reason of it.\u2019\n10574. Luke vi. 21, much expanded.\n10605. _solait_, for \u2018soloit,\u2019 which is used as a present in several\n10623. Here and in 10628 we have a pause after the first half of the\nverse, with a superfluous syllable: see Introduction, p. xlv.\n10637. _par semblance_, \u2018as it were,\u2019 implying that \u2018morir\u2019 is\nmetaphorical.\n10639. _pour despire_: I take \u2018pour\u2019 to be dependent on \u2018commence,\u2019 and\nto be used as a variation of \u2018de\u2019: cp. 6328, 10664, 11520, &c.\n10642. _tant luy tarde_, as in Mod. French, \u2018so eager is he.\u2019\n10643. _fait sentir_, \u2018feels\u2019: see note on 1135.\n10649. _fait_ here, and in l. 10653, supplies the place of the verb\n\u2018desire,\u2019 like \u2018doth\u2019 or \u2018does\u2019 in English: see note on 1135.\n10651. Cp. _Conf. Am._ v. 2238 ff., where, however, the connexion is\ndifferent.\n10669. _ot_, \u2018there were\u2019: so \u2018ad\u2019 is not uncommonly thus used for \u2018il\n10707 ff. _la chalandre_. This bird, which seems to be a kind of lark,\nis mentioned also in _Bal._ xii. 1. Bozon, _Contes Moraliz\u00e9s_, p. 63,\ncalls it \u2018calabre,\u2019 and says that if a man is ill, and they wish to\nknow whether he will live or die, they may bring in this bird, and if\nit turns away from him, he will die. See M. Paul Meyer\u2019s note on the\npassage.\n10717. The story is probably taken from Solinus, who combines the story\nof the Arimaspians, as told by Herodotus and Pliny, with the account of\nthe emeralds produced in the country: _Collect._ 15.\n10718. \u2018the land which is called Scythia.\u2019\n10747. _Pour nostre essample._ The idea that these things were _done_,\nnot only related, for our example is merely an extension of the usual\nmedieval view of Natural History.\n10748. _nous attrait_, \u2018teaches us,\u2019 (\u2018brings before us\u2019). For the\nvarious meanings of \u2018attraire\u2019 compare the following passages, 567,\nSt. Remigius does not, so far as I know, mention the story of the\ngriffons and Arimaspians, but probably the following passage, where\nthe truth is compared to a treasure, may be the one referred to:\n\u2018Habemus namque magnum depositum fidei et doctrinae veritatis ...\nvelut pretiosum multiplicem thesaurum divinitus nobis ad custodiendum\ncommendatum: quem sine intermissione domino auxiliante delemus\ninspicere, extergere, polire atque excutere ac diligentissime servare,\nne per incuriam et ignaviam nostram aut pulvere sordescat aut ...\nmalignorum spirituum insidiis vel a nocturnis et occultis furibus\neffodiatur et deripiatur.\u2019 (_De tenenda Script. Verit._ i. 1.)\n10800. \u2018And in it he rejoices\u2019: \u2018fait demener\u2019 is equivalent to\n\u2018demeine,\u2019 and \u2018demener ses joyes\u2019 means \u2018to rejoice,\u2019 cp. 444, 5038,\n10801. Probably referring to Albertus Magnus _de Animalibus_, but I do\nnot know the passage.\n10813. This comparison does not appear to be in Isidore, though he\ngives much the same account as we have here of the origin of pearls.\n(Isid. _Etym._ xii. 6. 49). Isidore no doubt borrowed the story from\nSolinus (ch. 53), who had it indirectly from Pliny, _N. H._ ix. 54. In\nBozon, _Contes Moraliz\u00e9s_, p. 41, we have the story with nearly the\nsame application as here.\n10882. \u2018He who considers this\u2019 &c.\n10903. \u2018That which pleases the one\u2019 &c., the verb being used here with\na direct object.\n10912. _remedie_: see note on 296.\n10934. Prov. xxviii. 14.\n10948. Ovid, _Pont._ iv. 3. 35. Cp. _Conf. Am._ vi. 1513, where the\noriginal Latin is quoted in the margin and attributed (as here) to\n\u2018Oracius.\u2019\n10959. Perhaps a reminiscence of the line in _Pamphilus_, \u2018Ex minima\nmagnus scintilla nascitur ignis.\u2019\n10962. The quotation is really from Ovid, _Rem. Am._ 421, \u2018Parva necat\nmorsu spatiosum vipera taurum.\u2019 It has perhaps been confused with Sen.\n_Dial._ i. 6. 8, \u2018corpora opima taurorum exiguo concidunt volnere.\u2019\n10965. Ecclus. xix. 1, \u2018qui spernit modica, paulatim decidet.\u2019\n10969. Ecclus. v. 4-9, \u2018Ne dixeris: Peccavi, et quid mihi accidit\ntriste?\u2019 &c.\n11004. \u2018And it awaits them after their death.\u2019\n11018. 2 Kings xvii.\n11020. _Evehi_ stands for the Avites, who are \u2018Hevaei\u2019 in the Latin\nversion.\n11044. August. _Ep._ cxl. (_De Grat. Nov. Test._) 21, and many other\nplaces.\n11056. Probably Rom. viii. 15, with amplifications.\n11065. _Quiconque ait_: there is an elision, though it is not indicated\nin the text.\n11069. Esther iii ff.\n11126. Ps. xxv. (_Vulg._ xxiv.) 14, \u2018Firmamentum est Dominus timentibus\neum.\u2019\n11160. _arestu_, a past participle from the form \u2018aresteir\u2019, used here\nfor the rhyme.\n11191. Judith xvi. 19.\n11203. _ly futur_, \u2018they that should come after.\u2019\n11209. Deut. xxviii.\n11221. Deut. xxviii. 58 ff.\n11243. \u2018There shall be no bodily fear by which\u2019 &c.\n11245. _pour deviser_, cp. 12852, so \u2018a diviser\u2019 5031.\n11305. Prov. xxiii. 34, amplified: \u2018Et eris sicut dormiens in medio\nmari, et quasi sopitus gubernator, amisso clavo.\u2019\n11309. _prist_: this tense is for the sake of the rhyme instead of\n\u2018prent.\u2019\n11354. _Tout quatre_: for this use of \u2018tout\u2019 with numerals cp. 11570,\n\u2018Ad tout quatre oils.\u2019 It seems to be an adverb, as in the expression\n\u2018ove tout\u2019 ll. 4, 12240, &c., and has no particular meaning apparently.\n11396. _au fin que_, \u2018until.\u2019\n11404. This \u2018Mestre Helemauns\u2019 is H\u00e9linand, the monk of Froidmont,\nwhose _Vers de la Mort_ were so popular in the thirteenth and\nfourteenth centuries. The lines which are quoted here are quoted also\nin the _Somme des Vices et des Vertus_, with a slight difference of\ntext. See M. Paul Meyer in _Romania_ i. 365, where a preliminary\nlist of the MSS. is given. Death is supposed to be the speaker here,\n\u2018Do away your mockery and your boasting, for many a man who thinketh\nhimself sound and strong hath me already hatching within him.\u2019 The\nusual reading is \u2018Laissiez vos chiffles\u2019 (or \u2018chifflois\u2019), but \u2018Ostez\u2019\nand \u2018trufes\u2019 are also found in the MSS.\n11410. \u2018Death has warned thee of his tricks,\u2019 because in the preceding\nlines Death is supposed to be the speaker.\n11412. _atteins_, \u2018caught unawares.\u2019\n11466. _Dont_ here seems to stand for \u2018que,\u2019 as it does so commonly in\na consecutive sense after \u2018tant,\u2019 \u2018si,\u2019 &c.\n11504. _Mais d\u2019une chose_, \u2018except for one thing.\u2019\n11510. _sentence_, perhaps here \u2018feeling of pain,\u2019 \u2018suffering.\u2019\n11520. _Pour venir_, after \u2018assure,\u2019 equivalent to \u2018de venir\u2019: see 6328.\n11521. Ecclus. i. 22, 25, \u2018Corona sapientiae, timor Domini ... Radix\nsapientiae est timere dominum.\u2019\n11535. Is. xxxiii. 6, \u2018divitiae salutis sapientia et scientia: timor\nDomini ipse est thesaurus eius.\u2019\n11536. Ps. xiv. 4, \u2018timentes autem Dominum glorificat.\u2019\n11548. Jer. x. 7, \u2018Quis non timebit te, O Rex gentium? tuum est enim\ndecus.\u2019\n11600. That is, \u2018everything depends, as it were, on the cast of the\ndice.\u2019\n11611. Ps. ci. (_Vulg._ c.) 7, \u2018Non habitabit in medio domus meae qui\nfacit superbiam.\u2019\n11616. \u2018Which is a true child of Arrogance.\u2019\n11653. _ly discret_, i.e. Discretion.\n11668. Eccles. iii. 19, \u2018cuncta subiacent vanitati, et omnia pergunt ad\nunum locum.\u2019\n11676. i.e, \u2018His word of everlasting doctrine.\u2019\n11680. \u2018Three things make me sure that the state of man\u2019 &c., referring\nto what follows.\n  \u2018So that these heraldz on him crie,\n  \u201cVailant, vailant, lo, wher he goth!\u201d\u2019\n11721 ff. \u2018But as for man,... by reason of sin which holds possession\nof his body, hell retains the soul for ever.\u2019 For \u2018celle\u2019 see note on\n11724. _fait a despire_, \u2018it is right to loathe\u2019: see note on 1883.\n11728. _pour sa maisoun_, like \u2018de sa maisoun,\u2019 \u2018as regards his house.\u2019\nSee 2 Kings xx.\n11770. It is likely enough that Cassiodorus says something of this kind\nin his official letters, but it is hardly worth while to search for\nit. Expressions such as, \u2018Multo melius proficitur, si bonis moribus\nserviatur,\u2019 are common enough.\n11846. John iv. 14: but it was said actually to the woman of Samaria,\nnot to the disciples.\n11848. _au tiel exploit_, \u2018in such a manner\u2019: properly \u2018with such\nsuccess (_or_ result).\u2019\n11865. _desjoint_: so in Chaucer, _Troilus_ iii. 496, \u2018Or of what wight\nthat stant in swich disjoynte.\u2019\n11866. _je quidoie_: cp. _Conf. Am._ v. 7666, \u2018Til ate laste he seith,\n\u201cI wende.\u201d\u2019\n11898. Ps. cxli. (_Vulg._ cxl.) 3, \u2018Pone, Domine, custodiam ori meo, et\nostium circumstantiae labiis meis.\u2019\n11939. Perhaps the word is \u2018enguarise.\u2019\n11978. Ecclus. xxxii. 14, \u2018Ante grandinem praeibit coruscatio: et\nante verecundiam praeibit gratia, et pro reverentia accedet tibi bona\ngratia.\u2019\n11995. Ecclus. vii. 21, \u2018gratia enim verecundiae illius super aurum.\u2019\n12003. Job iii. 25, \u2018quod verebar accidit.\u2019\n12006. Ps. xliv. 15 (_Vulg._ xliii. 16), \u2018Tota die verecundia mea\ncontra me est.\u2019\n12044. Judith xii. 12 ff.\n12140. _ne fais souffrir_, \u2018you do not endure.\u2019\n12180. _demeine_, an adjective, \u2018thine _own_ profit.\u2019\n12188. Ecclus. iv. 7, \u2018presbytero humilia animam tuam, et magnato\nhumilia caput tuum.\u2019\n12200. Perhaps Rom. x. 9 f.\n12217 ff. Cp. Heb. xi.\n12228. _De Abraham_: for the hiatus cp. 12241, \u2018De Isaak,\u2019 27367, \u2018De\nIre,\u2019 and _Bal._ xxxiv. 3, \u2018De Alceone.\u2019\n_fait a loer_: see note on 1883.\n12240. _ove tout_, \u2018together with,\u2019 cp. l. 4.\n12241. _De Isaak_: there is no elision, and \u2018Isaak\u2019 is a trisyllable.\nFor the hiatus cp. 27367 \u2018De Ire, Accidie et Gloutenie.\u2019\n12254. _pour foy_, equivalent apparently to \u2018par foy\u2019 12293 ff., see\nHeb. xi. 23.\n12296. _des ces lyons_, i.e. de les lyons: see note on 301.\n12331. _du grein ou goute_, \u2018in any way whatsoever.\u2019\n12347. _le plus_, \u2018the more,\u2019 see note on 2700.\n12350. The reference belongs apparently to the next line, \u2018Him whom\nwind and sea obey,\u2019 and presumably it is to Mark iv. 41; but, if so,\nthere seems no reason for referring to St. Mark rather than to the\nGospels generally.\n12361. Seneca, _Ep._ lxxxviii. 29, \u2018Fides sanctissimum humani pectoris\nbonum est, nulla necessitate ad fallendum cogitur, nullo corrumpitur\npraemio.\u2019\n12406. Supply \u2018porte\u2019 from the next line: \u2018he carries equally corn or\nbeans.\u2019\n12409. Seneca, _Ep._ xxxvii. 4, \u2018Si vis omnia tibi subicere, te subice\nrationi.\u2019\n12440. _appara_ is future, cp. 1140; used here in the sense of command,\n\u2018it shall not appear,\u2019 \u2018obeie\u2019 above, and \u2018requiere\u2019 below, being\nsubjunctive in imperative sense, \u2018let a man obey,\u2019 &c.\n12448. Bed. _in Luc._ xi., \u2018Clavis scientiae humilitas Christi est.\u2019\n12452. This is a reference to the series of maxims attributed to\nPtolemy and prefixed in many MSS. and early printed editions to the\nAlmagest. See the paper in _Anglia_ xviii. pp. 133-140, by E. Fl\u00fcgel,\nwho prints the whole set of sayings and shews that the Almagest\nreferences in the _Roman de la Rose_ and in Chaucer are to these. We\nhave here a reference to the ninth in order, \u2018Qui inter sapientes\nhumilior est, sapientior existit, sicut locus profundior magis abundat\naquis aliis lacunis.\u2019\n12464 ff. Cp. _Bal._ xxxviii. 1.\n12505. The adjective \u2018vrais\u2019 seems here to fill the place of an adverb.\n12528. _compleindre le contraire_, \u2018bewail thy disobedience to it.\u2019\n12565 ff. The story may be found in the _Legenda Aurea_. St. Macarius\nwas a recluse of Upper Egypt, who is described as \u2018ingeniosus contra\ndaemonis fallaciam.\u2019 Several of his personal encounters with the devil\nare recorded in legend: cp. l. 20905.\n12577. _je te vois passant_, \u2018I surpass you\u2019: \u2018vois\u2019 for \u2018vais,\u2019 as\noften.\n12624. _priv\u00e9_, substantive, \u2018intimate friend.\u2019\n12628. The reference is to the \u2018Benedicite,\u2019 Dan. (_Vulg._) iii. 58 ff.\n12664. Perhaps 1 Pet. iii. 12.\n12668. Ecclus. xv. 9, \u2018Non est speciosa laus in ore peccatoris.\u2019\n12669. _Q\u2019om doit_, \u2018that one should,\u2019 &c., see note on 1193.\n12685. The reference to Judith is wrong: it should be to Esther\n(_Vulg._) xiii. 17, \u2018ut viventes laudemus nomen tuum, Domine.\u2019\n12696. _plier_, \u2018turn away (from us).\u2019\n12697. The form \u2018fas\u2019 is presumably for the rhyme.\n12709. Probably Ecclus. xliv. 1.\n12725. \u2018Vox populi, vox Dei.\u2019\n12727. See below on 12733. The _Disticha_ of Dionysius Cato are\nsupposed to be addressed to the author\u2019s son.\n12732. _le puet celer avant_, \u2018can continue to conceal it,\u2019 i.e. \u2018can\nconceal it for ever.\u2019\n12733. Cato, _Distich._ ii. 16,\n  \u2018Nec te conlaudes, nec te culpaveris ipse;\n  Hoc faciunt stulti, quos gloria vexat inanis.\u2019\n12775. _Ainz que voir sciet_, &c., \u2018But what she truly knows in the\nmatter,\u2019 &c.\n12835. Zephaniah iii. 19.\n12850 f. _en son affaire_, \u2018for his part\u2019: \u2018secretaire\u2019 means \u2018private\nadviser,\u2019 \u2018privy-councillor.\u2019\n12852. _pour deviser_, \u2018to describe him,\u2019 i.e. \u2018if one would describe\nhim rightly\u2019: cp. 11245.\n12855. _cuillante_: the participles are here inflected as adjectives;\nso \u2018flairante,\u2019 \u2018fuiante,\u2019 \u2018considerante.\u2019 Perhaps \u2018bien parlante\u2019\nand \u2018volante\u2019 may be regarded as really adjectives; but, even so, the\nauthor would have had no scruple in saying \u2018parlant,\u2019 \u2018volant,\u2019 if it\nhad been more convenient.\n12856. _de nature_, \u2018by nature.\u2019\n12865. \u2018Solyns\u2019 seems to be a false reference: the statement may be\nfound in Pliny, _Nat. Hist._ viii. 23.\n12877. Ps. lxxiv. (_Vulg._ lxxiii.) 21, \u2018Ne avertatur humilis factus\nconfusus: pauper et inops laudabunt nomen tuum.\u2019\n12885 f. \u2018And (whereby) in this life neighbours are honourable each to\nother.\u2019\n12925. Luke xv. 8, \u2018si perdiderit drachmam unam,\u2019 &c.\n12926. _ert conjo\u00ffs_, \u2018was rejoiced with,\u2019 a transitive use which we\nfind also in l. 12934, where \u2018luy\u2019 stands for direct object, as often.\nThe form \u2018_conjo\u00ffs_\u2019 here is an example of that sacrifice of grammar to\nrhyme which is so frequent.\n13005. _Du tiele enprise_, &c., \u2018for having accomplished such an\nenterprise.\u2019\n13008. _ses amys_: the old subject-form of the possessive, cp. \u2018mes,\u2019\n13026. \u2018So that defeated and taken he led him away.\u2019\n13037. _Tout fuist que_, \u2018albeit that\u2019: apparently an imitation of the\nEnglish expression.\n13056. \u2018Whom this example does not bring back to the path.\u2019\n13064. \u2018Makes endeavour to supplant them,\u2019 i.e. \u2018la bonne gent.\u2019\n13122. _Redrescer_, \u2018correct\u2019 by punishment, as we see by the last\nlines of the stanza.\n13129. Sen. _de Benef._ vii. 25.\n13173. _je m\u2019en vois dessassentant_, \u2018I disagree.\u2019\n13178. Prov. xxvii. 6.\n13204. _au droit deviser_, \u2018to speak aright\u2019: cp. 5031.\n13264 ff. \u2018For, simply because she loves God, no adversity of present\npain can harm her.\u2019\n13301. _ou balance_, i.e. \u2018au balance.\u2019\n13309. This is Fulgentius, Bishop of Ruspa in the sixth century. The\npassage quoted is from _Serm._ iii. 6, \u2018Caritas igitur est omnium fons\net origo bonorum, munimen egregium, via quae ducit ad caelum,\u2019 &c. He\nis cited also in l. 13861, but there I cannot give the reference.\n13333. Greg. _Hom. in Ezech._ vii. It is a commentary on Ezek. xl.\n13361. Cp. Isid. _Etym._ xvii. 7. 33, \u2018Lignum vero iucundi odoris est,\nnec a tinea unquam exterminatur.\u2019\n13435. The philosopher here may be supposed to be Socrates, of whom the\nMiddle Ages knew next to nothing except as a patient husband: cp. 4168.\n13441. Phil. iv. 5, \u2018Modestia vestra nota sit omnibus hominibus.\u2019\n13475 f. \u2018And yet she does not omit to punish according to right.\u2019\n13485. Cato, _Distich._ i. 3,\n  \u2018Virtutem primam esse puta compescere linguam:\n  Proximus ille deo est, qui scit ratione tacere.\u2019\n13498 ff. \u2018If anyone should take note of good and ill, he would often\nsee experience of both\u2019: that is, of endurance leading to honour, and\nof failure to endure leading to loss of honour. Perhaps we should read\n\u2018en prenderoit,\u2019 \u2018take note of it, of the good and the evil,\u2019 &c.\n13503. _en la fin_: the MS. has \u2018en fin,\u2019 but a correction is required\nfor the metre and \u2018en la fin\u2019 is used elsewhere, e.g. 15299.\n13528. \u2018who being spiritual renders good for evil,\u2019 &c.\n13537. Aug. _Epist._ clv. 15, and other places.\n13514. _Dame Pacience_: see note on 6733.\n13550. _a soy mesmes_, \u2018for his own part,\u2019 i.e. speaking of himself.\n13554. _a ce que soie_, \u2018in order that I might be.\u2019\n13586. _dont sont tenant_, \u2018from whom they hold,\u2019 in the feudal sense.\n13669. Sen. _de Mor._ 16, \u2018Quod tacitum esse velis, nemini dixeris. Si\ntibi ipsi non imperasti, quomodo ab aliis silentium speras?\u2019\n13675. Petr. Alph. _Disc. Cler._ ii., \u2018Consilium absconditum quasi\nin carcere tuo est retrusum; revelatum vero te in carcere suo tenet\nligatum.\u2019\n13686. Ecclus. xiii. 1.\n13695. \u2018Pro amico occidi melius quam cum inimico vivere\u2019: quoted as\n\u2018Socrates\u2019 in Caec. Balbus, _Nug. Phil._ p. 25 (ed. Woelfflin).\n13717. Ecclus. vi. 15, \u2018Amico fideli nulla est comparatio, et non est\ndigna ponderatio auri et argenti contra bonitatem fidei illius.\u2019\n13732. Ambr. _de Spir. Sanct._ ii. 154, \u2018Unde quidam interrogatus quid\namicus esset, Alter, inquit, ego.\u2019\n13741. The reference no doubt is to 2 Tim. iii. 2, \u2018Erunt homines\nseipsos amantes,\u2019 &c. The explanation suggested by our author of the\ndouble word \u2018se-ipsos\u2019 is that these men would love themselves with a\ndouble love, that due to God and that due to their neighbour.\n13779. \u2018But it is a covetous bargain.\u2019\n13853. Ps. cxxxiii. 1.\n13893. _qui descorde_, \u2018whosoever may be at variance.\u2019\n13897. _paciente_, \u2018of Patience.\u2019\n13918. Cassiod. _Var._ xii. 13, \u2018Pietas siquidem principum totum\ncustodit imperium\u2019: cp. l. 23059, and _Conf. Am._ vii. 3161*.\n13921. The saying is thus quoted in the _Liber Consolationis_ of\nAlbertano: \u2018Omnium etenim se esse verum dominum comprobat, qui verum se\nservum pietatis demonstrat.\u2019 Cp. l. 23055, and _Conf. Am._ vii. 3137.\nThe story connected with it is told in the _Legenda Aurea_, \u2018De sancto\nSilvestro.\u2019\n13947. \u2018But it is never less worthy in consequence of this.\u2019 The\nalteration to \u2018n\u2019est meinz vailable\u2019 is not necessary, for \u2018ja\u2019 is\nsometimes used for \u2018never\u2019 without the negative particle, e.g. 10856.\n13953. 1 Tim. iv. 8, \u2018Pietas autem ad omnia utilis est.\u2019 The original\nof \u2018pietas\u2019 is \u03b5\u1f50\u03c3\u03ad\u03b2\u03b5\u03b9\u03b1.\n13964. _dont elle est pure_, \u2018of which she is wholly composed.\u2019\n14014. \u2018That I may not be bent by adversity,\u2019 the reflexive verb in a\npassive sense.\n14026. For \u2018deinzeine\u2019 see Skeat\u2019s _Etymol. Dict._ under \u2018denizen,\u2019\nwhere it is pointed out that \u2018deinzein\u2019 was a term legally used \u2018to\ndenote the trader within the privileges of the city franchise as\nopposed to \u201cforein.\u201d\u2019 Here \u2018la deinzeine\u2019 is the inner part of man\u2019s\nnature, the soul, as opposed to that which is without (\u2018forein\u2019).\n14042. Perhaps 1 Pet. i. 6, 7: cp. Ecclus. ii. 5.\n14105. The adjective \u2018regente\u2019 seems to be used as a participle with\n\u2018et corps et alme\u2019 as object, \u2018ruling both body and soul.\u2019\n14126. _souleine._ Genders of course are of no consequence in\ncomparison with rhymes.\n14134. _ly autre seculer_, \u2018the secular priests also,\u2019 those mentioned\nabove being regular.\n14163. Matt. xxvi. 41. The interpretation here put upon the latter part\nof the verse is curious, and not authorised by the Latin: \u2018Spiritus\nquidem promptus est, caro autem infirma.\u2019\n14172. _ce que faire doit_, \u2018that which he ought to guard,\u2019 \u2018faire\u2019\nbeing used to supply the place of the verb, as so often: cp. 14133 f.\n14197. _celle de Peresce_, i.e. the vice of indolence, cp. 253.\n14209. Sen. _Ep._ lxxiv. 13, \u2018magnanimitas, quae non potest eminere,\nnisi omnia velut minuta contempsit.\u2019\n14255. Apparently \u2018honnestet\u00e9\u2019 means here \u2018honourable deed.\u2019\n14262. _par chivallerie_, \u2018in warfare\u2019: cp. 15111.\n14296. Sen. _Ep._ lix. 18, \u2018Quod non dedit fortuna, non eripit.\u2019\n14307. _quelle part soit_, for \u2018quelle part que soit,\u2019 \u2018wherever,\u2019\nor \u2018on whichever side\u2019; so \u2018combien\u2019 in l. 14310 for \u2018combien que,\u2019\n\u2018however much.\u2019\n14343. Perhaps Sen. _Ep._ lxvii. 10, \u2018constantia, quae deici loco non\npotest et propositum nulla vi extorquente dimittit.\u2019\n14365. 1 Cor. ix. 24, \u2018omnes quidem currunt, sed unus accipit bravium.\u2019\n14413. Cp. Prov. xxx. 8. There is nothing exactly like it in the book\nof Tobit.\n14434 f. _cil qui serra_, &c., \u2018if a man be industrious, it will avail\nhim much.\u2019\n14437. Ps. cxxviii. 2.\n14440. A proverb, meaning that God helps those who help themselves.\n14443. 1 Kings xix.\n14449. The reference is to a dramatic love-poem in Latin elegiac\nverse with the title _Pamphilus_, or _Pamphilus de Amore_, which was\nvery popular in the thirteenth and fourteenth centuries. Pamphilus\n(or Panphylus) is the name of the lover who sustains the chief part,\nbut others besides Gower have supposed it to be also the name of the\nauthor. The line referred to here is,\n  \u2018Prouidet et tribuit deus et labor omnia nobis,\u2019 (f. 6 v^o).\nI quote from a copy of a rare fifteenth-century edition (without date\nor place, but supposed to have been printed about 1490 at Rome), in\nthe Douce collection, Bodleian Library. It has the title \u2018Panphylus\nde amore,\u2019 and ends, \u2018Explicit amorem per tractus (i.e. pertractans)\nPanphyli codex.\u2019 The book is not without some merit of its own, though\nto a great extent it is an imitation of Ovid. It is quoted several\ntimes by Albertano of Brescia in his _Liber Consolationis_, and was\nevidently regarded as a serious authority: see Chaucer\u2019s _Tale of\nMelibee_, which is ultimately derived from the _Liber Consolationis_.\nIt is referred to also in the _Frankeleins Tale_, 381 f.,\n  \u2018Under his brest he bar it more secree\n  Than ever did Pamphilus for Galathee.\u2019\n14462. _au labourer covient_, \u2018it is necessary to labour.\u2019\n14466. \u2018Whoso wishes,\u2019 &c., i.e. \u2018if a man wishes\u2019: see note on 1244.\n14473. _dispense_, \u2018deals favourably\u2019: cp. l. 1400.\n14496. _le meulx_: see note on 2700.\n14568. The alteration of \u2018contemplacioun\u2019 to \u2018contempler,\u2019 used as a\nsubstantive as in l. 10699, is the simplest way of restoring the metre:\nbut cp. 3116, and _Bal._ xxvii. 1.\n14619. Rom. xii. 3, \u2018Non plus sapere quam oportet sapere, sed sapere ad\nsobrietatem.\u2019\n14623. Bern. _Serm. in Cant._ xxxvi. 4, \u2018Cibus siquidem indigestus\n... et corrumpit corpus et non nutrit. Ita et multa scientia ingesta\nstomacho animae,\u2019 &c.\n14653. Bern. _Serm. in Cant._ xxxvi. 3, \u2018Sunt namque qui scire volunt\neo fine tantum ut sciant, et turpis curiositas est. Et sunt qui scire\nvolunt ut sciantur ipsi, et turpis vanitas est.\u2019\n14670. A reference to the story of St. Jerome being chastised in a\ndream by an angel because he studied the style of his writing overmuch,\nand was becoming \u2018Ciceronianus\u2019 rather than \u2018Christianus.\u2019\n14701. For the four bodily temperaments, cp. _Conf. Am._ vii. 393 ff.\n14707. \u2018If I be tempered so as to be phlegmatic\u2019: cp. _Bal._ l. 2, \u2018Ceo\nq\u2019ainz fuist aspre, amour le tempre suef.\u2019\n14725. This refers to the so-called \u2018Salvatio Romae,\u2019 the story of\nwhich is told (for example) in the _Seven Sages_.\n14730. _fesoit avant_, \u2018he proceeded to make\u2019: cp. 17310, 18466, 20537.\n14757. An absolute construction, \u2018with the sword of penitence in his\nhand.\u2019\n14769. _en tiel devis_, answered by \u2018Dont,\u2019 \u2018in the manner by which,\u2019\n14776. I do not understand this. \u2018Malgr\u00e9 le soen\u2019 might perhaps mean\n\u2018in spite of itself,\u2019 as \u2018malgr\u00e9 soen\u2019 is sometimes used, but how about\n\u2018de sa casselle\u2019?\n14812. Ecclus. xxxii. 24.\n14833. It is needless to say that Boethius gives no such directions.\nThey are the usual questions of the priest in enjoining penance,\n\u2018Quis, quid, ubi, per quos, quotiens, quomodo, quando\u2019: cp. Myrc\u2019s\n_Instructions for Parish Priests_ (E.E.T.S. 1868). The name of \u2018Boece\u2019\nperhaps crept in by accident in the place of some other, because the\nwriter had in his mind the quotation given at 14899.\n14854. _qu\u2019il est atteins_, \u2018to which he has reached,\u2019 i.e. \u2018in which\nhe is.\u2019\n14862. _forain_, here used in opposition to \u2018benoit,\u2019 \u2018sacred,\u2019 meaning\nthat which is outside the consecrated limits.\n14899. This is from Boethius, _Cons. Phil._ i. Pr. 4, \u2018Si operam\nmedicantis expectas, oportet ut vulnus detegas tuum.\u2019\n14901. _Sicomme la plaie_, &c. This seems to depend on \u2018descoverir,\u2019\n\u2018how large and grievous the wound is.\u2019\n14932. _Y falt_, \u2018there is needed.\u2019\n14945 f. \u2018According to the exact measure of the delight taken in the\nsin.\u2019 I do not know the passage referred to.\n14947. \u2018But as to the meditation which intercession for sin makes,\u2019 &c.\n14951. Bern. _Serm. de Div._ xl. 5, \u2018Tertius gradus est dolor, sed et\nipse trina legatione connexus,\u2019 &c.\n14961. _om doubteroit_, \u2018one ought to fear\u2019: see note on 1688.\n14973. \u2018and has reflected with a tender heart.\u2019 This position of \u2018et\u2019\nis quite usual; see note on 415.\n15088. _qant ot fait le tour_, &c., \u2018when he had done the deed of\ndenying his creator.\u2019\n15110. Job vii. 1, \u2018Militia est vita hominis super terram.\u2019 Not the\nsame in A. V.\n15194. These are the opening words of the Institutions of Justinian:\n\u2018Iustitia est constans et perpetua voluntas ius suum cuique tribuens.\u2019\n15205. The sense of this might easily be got from Plato, but of course\nthe citation is not at first hand.\n15217. _Civile_ is no doubt \u2018la loy civile,\u2019 referred to in 14138,\n15194, &c. We find \u2018Civile\u2019 as here in l. 16092 in a connexion which\nleaves no doubt of its meaning, and again 22266. Civile, it will be\nremembered, is a personage in _Piers Plowman_.\n15227. Cp. _Trait._ xviii. 3, \u2018Deinz son recoi la conscience exponde.\u2019\n15241. Aug. _de Mus._ vi. 37, \u2018Haec igitur affectio animae vel motus,\nquo intelligit aeterna, et his inferiora esse temporalia,... et haec\nappetenda potius quae superiora sunt, quam illa quae inferiora esse\nnouit, nonne tibi prudentia videtur?\u2019\n15266 ff. The use of the future in these lines is analogous to that\nnoticed in the note on 1184, \u2018We must extend,\u2019 &c.\n15326. _cil Justice_, \u2018those judges.\u2019\n15336. _en Galice_: a reference to the shrine of St. James at\nCompostella and the rich offerings made there.\n15337. This might be a reference to Aristotle, _Eth. Nic._ v. 3, but of\ncourse it is not taken at first hand.\n15371. \u2018Even though he should have to pay double the (usual) price,\u2019\ni.e. for the food that he gave to the poor in time of dearth.\n15383 f. \u2018He will not neglect by such payment to keep his neighbour\nfrom ruin.\u2019\n15396. _tant du bienfait_, \u2018so many benefits,\u2019 \u2018du\u2019 as usual for \u2018de.\u2019\n15459. 1 Kings xvii.\n15463. \u2018As Elisha prophesied\u2019: but it is in fact Elijah, not Elisha, of\nwhom the story is told.\n15470. Tobit xii. 12 ff.\n15500. _du quoy doner._ Here \u2018du quoy\u2019 is used like the modern \u2018de\nquoi,\u2019 and so elsewhere, e.g. 15819, and \u2018quoy\u2019 15940; but sometimes\nwe have \u2018du quoy dont,\u2019 e.g. 3339, where it seems to pass from an\ninterrog. pron. into a substantive, and \u2018quoy\u2019 is used simply as a\nsubstantive in some passages, e.g. 1781, 12204, meaning \u2018thing\u2019: cp.\nthe use of \u2018what\u2019 in English, _Conf. Am._ i. 1676.\n15505. See note on l. 7640. The reference here is to Godfrey of\nWinchester, _Ep._ clxiv, \u2018Si donas tristis, et dona et praemia perdis.\u2019\n15522. Prov. xxi. 13, \u2018Qui obturat aurem suam ad clamorem pauperis, et\nipse clamabit et non exaudietur.\u2019\n15533. Sen. _de Ben._ ii. 1, \u2018nulla res carius constat, quam quae\nprecibus empta est.\u2019\n15538 f. The logical sequence is somewhat inverted: it means, \u2018Hence\na reluctant giver gets no reward, for his gift is bought at so high a\nprice.\u2019\n15563. _par sa ruine S\u2019en vole_ means perhaps, \u2018he precipitated himself\nfrom his place and flew away.\u2019\n15566. Is. lxvi. 1, 2: but the quotation is not exact.\n15578. Job xxvii. 8; but, as in the quotation above from Isaiah,\nsomething is added to make a special application. The original is only,\n\u2018Quae est enim spes hypocritae, si avare rapiat?\u2019 with no mention of\nalmsgiving.\n15593. Jer. xii. 13, but again the quotation has its special\napplication given by our author. The original is \u2018Seminaverunt triticum\net spinas messuerunt:... confundemini a fructibus vestris propter iram\nfuroris Domini.\u2019\n15627. Matt. xxv. 14 ff. For the word \u2018besant\u2019 in this connexion cp.\n15650. Ecclus. xiv. 13 ff.\n15665. Matt. xxv. 40, compared with x. 42.\n15674. Tobit xii. 8.\n15711. Dan. iv. 24, \u2018peccata tua eleemosynis redime, et iniquitates\ntuas misericordiis pauperum.\u2019\n15756. \u2018is for a rich man to turn to poverty.\u2019\n15757. This story will be found in any Life of St. Nicholas.\n15793 ff. \u2018This, in short, is a great charity,--he who has more\nknowledge or power, when he sees his neighbour in distress from a\nburden too heavy for him, ought to give him aid, and speedily,\u2019 &c.\n15817. _du petit poy_: cp. _Bal._ xxviii, \u2018Om voit sovent de petit poi\ndoner.\u2019\n15821. _l\u00e9e_: a form (properly fem.) of \u2018let,\u2019 from Lat. \u2018latus,\u2019\nequivalent to \u2018large,\u2019 15824, to be distinguished from \u2018liet,\u2019 \u2018l\u00e9e,\u2019\nfrom \u2018laetus.\u2019\n15822. _allegger_, \u2018allege as an excuse\u2019 (allegare); to be\ndistinguished from \u2018allegger,\u2019 \u2018alleviate.\u2019\n15941. _sur tiele gent et toy_: apparently for \u2018sur toy et tiele gent,\u2019\n\u2018on thyself and on such people as thou shalt see most worthy of thy\nliberality.\u2019\n15949. See note on 7640. The reference here is to Godfrey of\nWinchester, _Ep._ cx.,\n  \u2018Ne noceas tibi, sic aliis prodesse memento.\u2019\n15954. Cic. _de Off._ i. 43, \u2018Videndum est igitur ut ea liberalitate\nutamur, quae prosit amicis, nemini noceat,\u2019 &c.\n15963. \u2018Attemprance\u2019 however is already in the retinue of Justice, see\n15232, and \u2018Discrecioun,\u2019 who is the third daughter of Humility, 11562,\nand therefore herself the mistress of a household, is also in the\nemploy of Abstinence, 16323.\n15985. Ps. xx. 4 (_Vulg._ xix. 5), \u2018Tribuat tibi secundum cor tuum,\u2019\nthe meaning of which is not what our author supposes.\n15997. Cic. _de Off._ i. 21, \u2018Sunt autem privata nulla natura ...\nnaturam debemus ducem sequi, communes utilitates in medium afferre,\u2019 &c.\n16026. _ain\u00e7ois_, often used, as here, for \u2018but.\u2019\n16045. Ecclus. xli. 15, but the special application is by our author.\n16073. The cry of heralds was \u2018Largesce!\u2019 addressed to the knights\nwhose prowess they recorded. Here the poor with their cry of\n\u2018Largesce!\u2019 are the heralds by whom the praise of the liberal man is\nbrought before the throne of God.\n16092. \u2018By breach of Canon law or Civil.\u2019\n16100. Cp. _Conf. Am. Prol._ 207 ff., where the \u2018letters\u2019 are also\nmentioned.\n16138. The MS. has \u2018Sa viele loy,\u2019 which can hardly stand.\n16181. _de celles s\u2019esvertue_, \u2018strives after these,\u2019 that is the\noffspring of \u2018Franchise\u2019: cp. 16237.\n16192. _comblera_: fut. for subj. in dependent command, as 416, 1184,\n16203 ff. This passage seems to need some emendation. Perhaps we might\nread \u2018est\u2019 for \u2018a\u2019 in l. 16203, and \u2018Les\u2019 for \u2018Des\u2019 in 16206, setting\na colon after \u2018trahi.\u2019 But I have no confidence that this is what the\nauthor intended.\n16231. _pour temptacioun_, perhaps \u2018because of temptation,\u2019 i.e. to\navoid it.\n16285. _Quiconque_, \u2018He whom.\u2019\n16288. _asseine_, \u2018approaches,\u2019 i.e. drinks.\n16303. _des tieus delices savourer_, \u2018from tasting such delicacies\u2019:\ncp. 5492, \u2018des perils ymaginer\u2019 and often elsewhere.\n16327. _toute voie_, nevertheless, like the modern \u2018toutefois.\u2019\n16338. _parentre deux_, \u2018between two things\u2019: cp. 1178, _Bal._\nxxvii. 4, &c. In the Table of Contents \u2018parentre deux\u2019 seems to be\nfor \u2018parentre d\u2019eux,\u2019 and so it might be in some other places, e.g.\n_Trait._ xv. 2, as \u2018entre d\u2019eux\u2019 in _Mir._ 874; but this is not the\ncase in 1178, nor probably in the other passages where it occurs.\n16347. Greg. _Reg. Past._ iii. 19, \u2018Non enim Deo sed sibi quisque\nieiunat, si ea quae ventri ad tempus subtrahit non egenis tribuit, sed\nventri postmodum offerenda custodit.\u2019\n16360. Isid. _Sent._ ii. 44. 8, \u2018Qui autem a cibis abstinent et prave\nagunt, daemones imitantur, quibus esca non est et nequitia semper est.\u2019\n16381. _son pour quoy_, \u2018his purpose,\u2019 that is, the object of his life.\n16425. Ecclus. xxxi. 35 ff.\n16506. That is, he will not exceed his income.\n16524. _oultrage_, \u2018extravagance,\u2019 of boasting or expense.\n16535. _au commun_, \u2018for the common good\u2019: cp. 14574.\n16539. _orine_: properly \u2018origin,\u2019 hence \u2018stock,\u2019 \u2018race,\u2019 (\u2018de franche\norine,\u2019 \u2018ceux de ourine ou ancienet\u00e9,\u2019 Godefr.). Here it is almost\nequivalent to \u2018offspring.\u2019\n16541. _Qui bien se cure_, \u2018if a man takes good heed\u2019: note on 1244.\n  \u2018For tho be proprely the gates,\n  Thurgh whiche as to the herte algates\n  Comth alle thing unto the feire,\n  Which may the mannes Soule empeire.\u2019\nThe substance of the stanza is taken from Jerome _adv. Jov._ ii. 8,\n\u2018Per quinque sensus, quasi per quasdam fenestras, vitiorum ad animam\nintroitus est. Non potest ante metropolis et arx mentis capi, nisi per\nportas eius irruerit hostilis exercitus.\u2019\n16600. _par si fort estal_, i.e. coming into so strong a position for\nfighting.\n16605. \u2018The fortress of judgment in the heart.\u2019\n16633. \u2018Quae facere turpe est, haec ne dicere honestum puta:\u2019 quoted as\n\u2018Socrates\u2019 by Caec. Balbus, p. 18: cp. 13695.\n16646. _s\u2019en remort_, \u2018feels sorrow for its offences.\u2019\n16670. Perhaps Ecclus. xx. 7.\n16673. A similarly severe moral judgment is pronounced upon Ulysses in\n_Trait._ vi. 3; the story of the Sirens referred to below is repeatedly\nmentioned, e.g. ll. 9949, 10911, _Bal._ xxx. 2, _Conf. Am._ i. 481 ff.\nIn all these places the spelling \u2018Uluxes\u2019 is the same.\n16700. _ne fist que sage_: an elliptical form of expression common in\nold French, \u2018ne fist ce que sage feroit,\u2019 \u2018did not act as a wise man\u2019:\nsee Burguy _Gramm._ ii. 168.\n16701. For this cp. _Conf. Am._ v. 7468 ff.\n16710. \u2018Tanque\u2019 here answers to \u2018tiele\u2019 in the same manner as \u2018dont\u2019 so\noften does.\n16717. I do not know the passage.\n16721. _ruer luy font_, \u2018cast it down,\u2019 the auxiliary use of \u2018faire\u2019:\n\u2018envers\u2019 is an adjective, \u2018inversus.\u2019\n16725. _pervers_, used as a substantive, \u2018a pervert.\u2019\n16729. Not Isaiah, but Jer. ix. 21.\n16740. \u2018which cannot be extinguished.\u2019\n16741. Job xxxi. 1, \u2018Pepigi foedus cum oculis meis ut ne cogitarem\nquidem de virgine.\u2019\n16768. Perhaps we should read \u2018soul ove sole.\u2019\n16769. 2 Sam. xiii. This example is quoted also in _Conf. Am._ viii.\n16797. For the opposite effect produced by love of a higher kind see\n  \u2018De l\u2019averous il fait franc et loial,\n  Et de vilein courtois et liberal.\u2019\n16875. Bern. _Super \u2018Missus est\u2019 Hom._ i. 5, \u2018Pulchra permistio\nvirginitatis et humilitatis.\u2019\n16880. _meist_: this must be pret. subj. used for conditional, as in\n16890. _enterine_, \u2018perfect,\u2019 notwithstanding her motherhood.\n16906. _clamour_, standing for an adjective, \u2018loudly expressed.\u2019\n16909. _serront_, \u2018should be,\u2019 i.e. ought to be, see note on 1184.\n16919. \u2018If he have nothing wherewith to give support to his hand\u2019: cp.\n13102, where the verb is transitive.\n16924. _suppoer._ This need not be altered to \u2018supponer,\u2019 but may\nbe the same as the French \u2018soupoier\u2019 \u2018to support,\u2019 cp. Lydgate\u2019s\n\u2018sopouaille\u2019 or \u2018sowpowaylle,\u2019 in the _Tale of Troy_: see MS. Digby\n232, f. 29, l. 79. (The printed editions do not give it.)\n16931. \u2018So that she allows not her flower to be found elsewhere and\nseized.\u2019\n16955. _N\u2019est autre ... luy puet_: relative omitted, \u2018there is no other\ncan help him.\u2019 This use of \u2018pour\u2019 is rather remarkable.\n16974. _La dist_: cp. 13268. Sometimes \u2018le\u2019 is used as indirect object\nfem. as well as masc.; see Glossary.\n16980. _quoi signefie_, \u2018what the meaning is,\u2019 that is, what the\ndiscourse means.\n16987. \u2018whether in grief or in joy.\u2019\n16990. Cp. _Bal._ xxv. \u2018Car qui bien aime ses amours tard oblie.\u2019\n17010. _bealt\u00e9_ seems here to be counted as three syllables. Regularly\nit is a dissyllable, as 18330, _Bal._ iv. 2.\n17019. _virginal endroit_, \u2018condition of virginity.\u2019\n17020. \u2018Candor vestium sempiternus virginitatis est puritas.\u2019\n17030. Jerome, _Comm. Ezech._ xiv. 46, \u2018Unde et virginitas maior est\nnuptiis, quia non exigitur ... sed offertur.\u2019\n17041. _q\u2019om doit nommer_, \u2018whom one may mention\u2019: for the use of\n\u2018devoir\u2019 see note on 1193. Just below we have \u2018doit tesmoigner,\u2019 which\nseems to mean \u2018may be a witness.\u2019\n17064. _endie_: perhaps this should be separated, \u2018en die,\u2019 but\n\u2018endire\u2019 seems to be used in several passages; see Glossary.\n17067. Cp. _Conf. Am._ v. 6395* ff. Gregory says (i. _Reg. Expos._ v.\n3) \u2018incomparabili gratia Spiritus sancti efficitur, ut a manentibus\nin carne carnis corruptio nesciatur.\u2019 But the quotation here and in\nthe _Conf. Am._ seems to be not really from Gregory, but from Guibert\nor Gilbert (Migne _Patrol._ vol. clvi.), who says of virginity \u2018adeo\nexcellit ut in carne praeter carnem vivere ut vere angelica dicta sit,\u2019\n_Mor. in Gen._ v. 17; unless indeed he is quoting from Gregory. For\nGilbert see 17113.\n17089. Cp. _Trait._ xvi. and _Conf. Am._ v. 6395 ff. The text of the\n_Confessio Amantis_ makes Valentinian\u2019s age \u2018an hundred wynter,\u2019\nbut the Latin margin both there and in the _Traiti\u00e9_ calls him\n\u2018octogenarius.\u2019\n17113. This is the Gilbert mentioned in the note on l. 17067. He was\nabbot of S. Marie de Nogent in the early part of the twelfth century.\nHis \u2018sermoun\u2019 is the _Opusculum de Virginitate_, to which this is a\nrather general reference.\n17119. Jerome _adv. Jovin._ i. 41.\n17125. Cyprian, _Tract._ ii. \u2018Flos est ille ecclesiastici germinis,\ndecus atque ornamentum gratiae spiritualis.\u2019\n17149 ff. Cp. _Trait._ iii. 2.\n17166. _Soubz cel habit_, &c., cp. _Trait._ v. 2.\n17208. _acompaigner_, \u2018take as a companion.\u2019\n17228. \u2018which cause us to take matrimony upon us.\u2019\n17238 ff. Cp. _Trait._ iv.\n17268. \u2018I call in the world as my witness to this.\u2019\n17293. \u2018If a man thus takes a wife\u2019: cp. 1244, &c.\n17310. _jure avant_, \u2018proceeds to swear\u2019: cp. 14730.\n17336. Compare the popular lines,\n  \u2018When Adam dalf and Eve span,\n  Who was then the gentleman?\u2019\nMuch the same argument as we have here is to be found in _Conf. Am._\n17366. \u2018the ladies are not of that mind.\u2019\n17374. _ain\u00e7ois demein_, \u2018before the morrow\u2019; \u2018an\u00e7ois\u2019 as a preposition.\n17417. Tobit iii. 8, and vi. 13, 14, but nothing is said distinctly of\nthe reason here assigned. It may be thought that it is implied in Tobit\nviii. 9. The idea is fully developed in the _Confessio Amantis_, where\nthe whole story is told with this motive and in connexion with the same\nargument about chastity in the state of marriage. See _Conf. Am._ vii.\n17450. _regent_, used here as a present participle.\n17469. _Naman_: more correctly \u2018Aman\u2019 in 11075.\n17472. _retient_, \u2018saved\u2019: it seems to be a preterite, cp. 8585, 9816,\n17484. _volt avoir malbailly_: so \u2018volt avoir confondu\u2019 below; perhaps\na translation of the English \u2018would have illtreated\u2019 &c.\n17497. _fait bien a loer_: see note on 1883.\n17498. \u2018it is good to marry the good\u2019: \u2018du\u2019 for \u2018de.\u2019\n17532. \u2018to be companions by Holy Church,\u2019 that is by ordinance of Holy\nChurch.\n17616. _puis tout jour_, \u2018ever after.\u2019\n17630. _ou_, for \u2018au,\u2019 see Glossary.\n  \u2018Nil temere uxori de seruis crede querenti,\n  Semper enim mulier quem coniux diligit odit.\u2019\n17689. _ert_: future in imperative sense, \u2018shall be\u2019; so in the lines\nthat follow.\n17702. _Anne_, called \u2018Edna\u2019 in the A. V.\n17705. Tobit x. 12. The Authorised English version has but one of the\nfive points, and that in a somewhat different form from our author\u2019s:\n\u2018Honour thy father and thy mother in law, which are now thy parents,\nthat I may hear good report of thee.\u2019 The Vulgate reading is, \u2018Monentes\neam honorare soceros, diligere maritum, regere familiam, gubernare\ndomum, et seipsam irreprehensibilem exhibere.\u2019\n17714 ff. _estrive ... quiert ... labourt_: apparently present\nindicative, stating what the good wife does.\n17743. \u2018For if a woman\u2019 &c. The construction is confused, cp. 89.\n17776. _n\u2019ait homme tant pecch\u00e9_, \u2018however much a man may have sinned.\u2019\n17785. Ez. xxxiii. 14 ff.\n17801. _Cil_, i.e. \u2018the latter,\u2019 as the following lines show.\n17827. The widow\u2019s marriage: cp. 9170 and note.\n17864. _le vou Marie_: see 27734 ff.\n17874. Ps. lxxvi. 11 (_Vulg._ lxxv. 12), \u2018Vovete et reddite Domino Deo\nvestro.\u2019\n17876. \u2018that purpose has little merit, which\u2019 &c.: \u2018decert\u2019 for\n\u2018desert,\u2019 from \u2018deservir,\u2019 so also the substantive \u2018decerte\u2019 for\n\u2018deserte.\u2019\n17882. _sanz en faire glose_, \u2018without need of comment.\u2019\n17904. Nevertheless according to 17302 ff. he is bound to do so.\n  \u2018Des bones almes l\u2019un fait le ciel preignant,\n  Et l\u2019autre emplist la terre de labour.\u2019\nThe original of it is perhaps Jerome _adv. Jovin._ i. 16, \u2018Nuptiae\nterram replent, virginitas paradisum.\u2019 Much the same thing is said by\nAugustine and by others.\n17945. Jerome, _Ep._ xxii. 20, \u2018Laudo nuptias, laudo coniugium, sed\nquia mihi virgines generant: lego de spinis rosam.\u2019\n17952. \u2018as the highest teaching.\u2019\n17996. _trestout ardant_ belongs of course to \u2018fornaise\u2019 in the next\nline. These inversions are characteristic of the author\u2019s style: cp.\n18004. Bern. _de Ord. Vit._ ii. 4, \u2018Et ne incentivis naturalibus\nsuperentur, necesse est ut lasciviens caro eorum crebris frangatur\nieiuniis.\u2019 _De Convers._ 21, \u2018Quidni periclitetur castitas in\ndeliciis.\u2019\n18018. _chalt pas_, \u2018at once.\u2019\n18025. Ambr. _Hex._ vi. 4. 28, \u2018Ieiuni hominis sputum si serpens\ngustaverit, moritur. Vides quanta vis ieiunii sit, ut et sputo suo homo\nterrenum serpentem interficiat, et merito spiritalem.\u2019\n18067. _q\u2019est d\u2019aspre vie_, \u2018which belongs to hard life.\u2019\n18097. Matt. xiii.\n18154. \u2018And then performs the circumstance of it,\u2019 that is the deeds\nsuggested by it.\n18159 ff. With this passage on the power of the divine word compare\nthat on the power of the human word in _Conf. Am._ vii. 1545 ff.\n18292. Ps. cxxvi. (_Vulg._ cxxv.) 6, \u2018Euntes ibant et flebant,\nmittentes semina sua. Venientes autem venient cum exsultatione,\nportantes manipulos suos.\u2019\n18301. Val. Max. iv. 5. The story is also given in the _Confessio\nAmantis_ v. 6372 ff. with a slight variation in the details, and it is\nalluded to in _Vox Clam._ vi. 1323. It is to be noted that the same\ncorruption of the original name Spurina, into \u2018Phirinus,\u2019 is found in\nall three.\nThe lines corresponding to 18301 f. are _Conf. Am._ v. 6359 f.,\n  \u2018Of Rome among the gestes olde\n  I finde hou that Valerie tolde\u2019 &c.\n18303. _Ot_, \u2018there was,\u2019 for \u2018y ot.\u2019\n18317. _dont_, \u2018because of which.\u2019\n18324. _Celle alme_, \u2018the soul\u2019: see note on 301.\n18329. _Dont_ answering to \u2018ensi,\u2019 in consecutive sense, as often.\n18348. _qant s\u2019esbanoie_, \u2018in his glory\u2019; lit. \u2018when he diverts\nhimself.\u2019\n18371. \u2018What can I say more except that God honours thee?\u2019\n18420. _L\u2019escoles_, for \u2018les escoles,\u2019 \u2018li\u2019 (or \u2018le\u2019) being used for\n\u2018les\u2019: see Glossary \u2018ly,\u2019 \u2018le.\u2019\n18421. The part of the work which begins here runs parallel with a\nlarge portion of the _Vox Clamantis_, viz. Books iii.-vi. inclusive.\n18445. The assertion that he is merely giving voice to public opinion\nis more than once repeated by our author in his several works, e.g.\n_Conf. Am. Prol._ 122 ff.\n18451. Simon Magus is the representative of spiritual corruption,\ncalled \u2018simony.\u2019 His name is similarly used in our author\u2019s other\nworks, e.g. _Conf. Am. Prol._ 204, 439, and often in the _Vox\nClamantis_. With the argument here compare _Vox Clam._ iii. ch. 4,\nwhere nearly the same line is followed.\n18462. _deux pointz_, \u2018two points,\u2019 instead of one: \u2018ou ... ou,\u2019\n\u2018whether ... or.\u2019\n18466. \u2018Or if not so, then proceed to tell me\u2019 &c. For \u2018avant\u2019 cp.\n18469. \u2018I cannot believe.\u2019\n  \u2018In quanto volucres petit auceps carpere plures,\n    Vult tanto laqueos amplificare suos\u2019: &c.\nHere the speech is put into the mouth of a member of the Roman court,\nfor which cp. _Vox Clam._ iii. 817 ff., where a similarly cynical\navowal is put into the mouth of the Pope.\n18539. _perchera._ I am disposed to take this as a future of\n\u2018percevoir,\u2019 in the sense \u2018receive,\u2019 \u2018collect,\u2019 (\u2018parcevoir rentes\u2019\nGodefr.). Roquefort (Suppl.) gives \u2018perchoir\u2019 as a possible form of the\nword.\n18542. _serrons_, from \u2018serrer.\u2019\n  \u2018Clauiger ethereus Petrus extitit, isteque poscit\n    Claues thesauri regis habere sibi.\u2019\n18556. Cp. _Conf. Am. Prol._ 206 ff., where the parallel is very close.\n18580. The allusion is to the cross upon the reverse of the English\ngold coinage of Edward III\u2019s time, as also on that of some other\ncountries and perhaps on the pound sterling, see 25270.\n18584. _cil huissier_, \u2018the doorkeepers.\u2019\n18589. This form of sentence is characteristic of our author: cp.\n_Bal._ xviii. 2,\n  \u2018Tiel esperver crieis unqes ne fu,\n  Qe jeo ne crie plus en ma maniere.\u2019\nAlso _Bal._ vii. 4, xxx. 2, _Conf. Am._ i. 718 and frequently in the\n_Vox Clamantis_, e.g. i. 499 ff.\n18631. Referring to the payments made by Jews and prostitutes at Rome\nfor liberty to live and exercise their professions.\n18637. Cp. _Vox Clam._ iii. 283 ff. and _Conf. Am._ ii. 3486 ff.\n18649. John xiv. 27. The discourse however is not to St. Peter alone,\n18663. _des bonnes almes retenir_, for \u2018de retenir les bonnes almes,\u2019\n\u2018in keeping guard over souls\u2019: cp. 5492, &c. For the substance of the\npassage cp. _Vox Clam._ iii. 344,\n  \u2018Hic animas, alius querit auarus opes,\u2019\nwhere \u2018Hic\u2019 is St. Peter and \u2018alius\u2019 the modern Pope.\n18672. \u2018As long as physic may avail\u2019 to save us from it.\n18673. Cp. _Vox Clam._ iii. 343 ff. and _Conf. Am. Prol._ 212 ff. In\nthe latter we have a pretty literal translation of l. 18675,\n  \u2018Of armes and of brigantaille,\u2019\nwhich seems to mean \u2018of regular or irregular troops.\u2019\n18721. _faisons que sage_: cp. 16700.\n18737. Rev. xix. 10. Precisely the same application of this passage is\nmade in _Vox Clam._ iii. 957 ff.\n18761 f. \u2018that he distinguished his cardinals by their red hats.\u2019\n18779. With this stanza cp. _Vox Clam._ iii. 11 ff.\n18783. _Innocent._ This must be taken to be a reference to the Pope\ngenerally and not pressed as an evidence of date. Innocent VI, the only\npope of this name in the fourteenth century, died in 1362, whereas we\nsee from 18829 ff. that this work was not completed until after the\nschism of the year 1378.\n18793 ff. Cp. _Vox Clam._ iii. 1247 ff.,\n  \u2018Antecristus aget que sunt contraria Cristo,\n    Mores subuertens et viciosa fouens:\n  Nescio si forte mundo iam venerat iste,\n    Eius enim video plurima signa modo.\u2019\n18797. \u2018What think you of whether such an one has yet come? Yes, for\ntruly pride now rises above humility\u2019 &c. That this is the meaning\nis clear from the above-quoted passage of the _Vox Clamantis_. I\nassume that the author is now speaking in his own person again,\nnotwithstanding \u2018nostre court\u2019 below, which occurs also in other\nplaces, e.g. 18873.\n  \u2018In cathedram Moysi nunc ascendunt Pharisei,\n    Et scribe scribunt dogma, nec illud agunt\u2019\nand _Conf. Am. Prol._ 304 ff.,\n  \u2018And thus for pompe and for beyete\n  The Scribe and ek the Pharisee\n  Of Mo\u00efses upon the See\n  In the chaiere on hyh ben set.\u2019\n18829 ff. A reference to the schism of the papacy, which must have\ntaken place during the composition of this work: see Introduction p.\nxlii.\n18840 (R). _solonc ce que l\u2019en vait parlant_: cp. 19057 ff. and such\nexpressions as \u2018secundum commune dictum\u2019 in the headings of the\nchapters of the _Vox Clamantis_, e.g. iii. ch. 15.\n18848. _Maisque_, apparently here the same as \u2018mais.\u2019\n18876. _verra_: fut. of \u2018venir\u2019 instead of the usual \u2018vendra.\u2019 Burguy\n(i. 397) does not admit the form for the Norman dialect, but it was\nused in Picardy. Usually \u2018verrai\u2019 is the future of \u2018veoir,\u2019 e.g. 19919,\nas in modern French.\n18889 ff. Cp. _Vox Clam._ iii. 1341 ff.,\n  \u2018Cuius honor, sit onus; qui lucris participare\n    Vult, sic de dampnis participaret eis:\n  Sic iubet equa fides, sic lex decreuit ad omnes,\n    Set modo qui curant ipsa statuta negant.\u2019\n18997. The story is alluded to in much the same connexion _Vox Clam._\n  \u2018Alcius ecce Simon temptat renouare volatum.\u2019\n19031. _s\u2019il sa garde pance_, &c., \u2018if he neglects his belly-armour\nof antidote\u2019: \u2018garde pance\u2019 is to be taken as practically one word,\nthough not written so in the MS. The idea is that the Pope has to take\nthe precaution of an antidote against poison with all his meals.\n19044. \u2018as a chicken does the hen,\u2019 i.e. \u2018follows the hen\u2019; a good\ninstance of the use of \u2018faire\u2019 often noted before.\n19057 ff. Cp. _Vox Clam._ iii. _Prol._ 11 ff.,\n  \u2018A me non ipso loquor hec, set que michi plebis\n    Vox dedit, et sortem plangit vbique malam;\n  Vt loquitur vulgus loquor,\u2019 &c.\nThere, as here, the excuse is prefatory to an attack on Church\ndignitaries.\n19113. _persuacioun_: five syllables in the metre.\n19117. The application of this reference, which is here lost, may be\nsupplied from _Vox Clam._ iii. 1145 ff., where the instance is quoted,\nas here, in condemnation of the laxity of bishops.\n19315. The leaf which is here lost contained the full number of 192\nlines without any rubric, as we may see by the point at which the\npresent stanza begins. The author is still on the subject of bishops.\n19333 ff. With the substance of this and the following stanza cp.\n_Conf. Am. Prol._ 449 ff.\n19345. An unfavourable view of the bee is generally taken by our\nauthor: cp. 5437 ff.\n19372 f. \u2018The wanton prelate, who is bound to God, separates himself\ngrievously from him by reason of the sting\u2019: \u2018q\u2019a dieu se joynt\u2019 seems\nonly meant to express the fact that by his office he is near to God.\n19377. Referring to some such passage as Gal. v. 16 f.\n19380. \u2018would be in better case if they had no sting.\u2019\n19407. Cp. Chaucer, _Persones Tale_, 618 (Skeat): \u2018And ofte tyme swich\ncursinge wrongfully retorneth agayn to him that curseth, as a brid that\nretorneth agayn to his owene nest.\u2019\n19411. _Du quelle part_, \u2018in whatever direction.\u2019\n19457. _S\u2019en fuit_: apparently used in the same sense as \u2018fuit,\u2019 with\n\u2018sainte oreisoun\u2019 as direct object.\n19501 f. Evidently a play upon the words \u2018phesant,\u2019 \u2018faisant,\u2019 and\n\u2018vin,\u2019 \u2018divin,\u2019 as afterwards \u2018coupe,\u2019 \u2018culpe.\u2019\n19505 f. \u2018Rather than to correct and attend to the fault of the\nChristian man.\u2019 This use of \u2018pour\u2019 has been noticed before, 6328, &c.\n19891. The two leaves which are lost contained the full number of 384\nlines, and we are still on the subject of bishops.\n19897. Not Solinus, so far as I know.\n19941. _la divine creature_, \u2018God\u2019s creature.\u2019\n19948. \u2018was not disturbed in his charity.\u2019\n19949. _ne place a dieu_, &c., \u2018God forbid that I should not pray for\nyou.\u2019\n19957. Jer. ix. 1, \u2018Quis dabit capiti meo aquam, et oculis meis fontem\nlacrymarum?\u2019 &c.\n19968. Presumably we should read either \u2018du prelat\u2019 or \u2018des prelatz.\u2019\n19971. Possibly Is. lxiii. 3, 5, but it is not an exact quotation.\n19972 f. \u2018He looked, but there was none of the people who regarded, or\nwho sighed for his sufferings.\u2019\n19981. Val. Max. v. 6, but he does not give the name of the enemy\nagainst whom the war was made, therefore the story is perhaps not taken\ndirectly from him. The story is in _Conf. Am._ vii. 3181 ff., beginning,\n               \u2018for this Valeire tolde,\n  And seide hou that be daies olde\n  Codrus,\u2019 &c.\n19984. _ceaux d\u2019Orense_: in the _Conf. Am._ \u2018ayein Dorrence.\u2019 The war\nis said by some authorities to have been \u2018in Dorienses,\u2019 and this is no\ndoubt what is meant, but there is evidently a discrepancy here between\nthe _Mirour_ and the _Confessio Amantis_ with regard to the name. The\nMS. reading here is of course \u2018dorense.\u2019\n19995. _proprement_, \u2018for his own part,\u2019 i.e. \u2018himself.\u2019\n19996. \u2018or suffer his people to be killed.\u2019\n20014. _mais pour cherir_, \u2018except for taking care of.\u2019\n20016. Judas is the type of those who fall by transgression from their\nbishoprics.\n20019. Luke x. 30 ff. The \u2018deacon\u2019 here stands for the Levite of the\nparable.\n20035. Zech. x. 3, \u2018Super pastores iratus est furor meus, et super\nhircos visitabo.\u2019\n20042. Perhaps Is. xxix. 15.\n20053. This must be a reference to Matt. xxiii. 13, attributed by\nmistake to Isaiah.\n20065 ff. This is also in _Conf. Am._ v. 1900 ff. with a reference to\nGregory\u2019s Homilies, and referred to more shortly in _Vox Clam._ iii.\n20109. _de celle extente_, \u2018to that extent.\u2019 This seems practically to\nbe the meaning; that is, so far forth as the purse extends.\n20120. _la coronne_: evidently this indicates the tonsured priest,\nwhose circle of unshorn hair was supposed to represent the crown of\nthorns. As to the following lines, we must take them to mean \u2018if you\nread the sequence of the Gospel you will know who is meant,\u2019 the\nrelative being used in the same way as in 1244, &c.\n20123. _son incest_: see note on 9085.\n20126 f. \u2018offices fall to the lot of different persons at different\ntimes.\u2019\n20140. \u2018There is no one by whom they may be corrected.\u2019\n20153 ff. \u2018There are those who farm out prostitution as if it were\nproperty of land and tillage.\u2019\n20161. This stanza is very closely parallel with _Conf. Am. Prol._\n  \u2018And upon this also men sein,\n  That fro the leese which is plein\n  Into the breres thei forcacche\n  Here Orf, for that thei wolden lacche,\n  With such duresce and so bereve\n  That schal upon the thornes leve\n  Of wulle, which the brere hath tore.\u2019\nCp. also _Vox Clam._ iii. 195 f.\n20178. _Pour dire_ &c., to be connected with \u2018ce ne te puet excuser\u2019:\n\u2018it cannot excuse you to say\u2019 &c., \u2018pour\u2019 standing for \u2018de,\u2019 as often.\n20195. _ma bource estuet_: this looks like a personal use of\n\u2018estovoir,\u2019 but presumably \u2018ma bource\u2019 is a kind of object, \u2018it is\nnecessary for my purse,\u2019 as in phrases like \u2018m\u2019estuet.\u2019\n20197 ff. Cp. Chaucer, _C. T. Prol._ 658,\n  \u2018Purs is the erchedeknes helle.\u2019\n20200. \u2018It is of a piece with this, that he uses no other virtue to\ncorrect me, provided that I give him my substance.\u2019\n20225 ff. The substance of this is repeated in _Vox Clam._ iii. 1403 ff.\n20244. _entribole_: we might equally well read \u2018en tribole,\u2019 \u2018disturbs\nby it.\u2019\n20247 ff. To this corresponds _Vox Clam._ iii. 1351 ff.\n20250. _puist_, properly pret. subjunctive.\n20287 ff. Cp. _Vox Clamantis_, iii. 1375 ff.,\n  \u2018Littera dum Regis papales supplicat aures,\n    Simon et est medius, vngat vt ipse manus,\u2019 &c.\n20294. _s\u2019absentont._ Note the rhyme on the weak final syllable, so\nbelow \u2018esperont\u2019: the irregularity is perhaps due to the similarity in\nappearance of the future form, e.g. \u2018avanceront,\u2019 \u2018responderont.\u2019\n20305 ff. With this compare _Vox Clam._ iii. 1487 ff.\n20308. _easera_: fut. for pres. subj. expressing purpose: cp. 364.\n  \u2018Stat sibi missa breuis, devocio longaque campis,\n    Quo sibi cantores deputat esse canes:\n  Sic lepus et vulpes sunt quos magis ipse requirit;\n    Dum sonat ore deum stat sibi mente lepus.\u2019\n20318. _avant_, to be taken here perhaps as strengthening \u2018Plus\u2019: but\nsee note on 20537.\n  \u2018Dum videt ipse senem sponsum sponsam iuuenemque,\n    Tales sub cura visitat ipse sua;\n  Suplet ibi rector regimen sponsi, que decore\n    Persoluit sponse debita iura sue.\u2019\n20425 ff. Note the loose usage of the conditional in this stanza for\nfuture, pres. subj., and in the sense noticed on l. 1688.\n20441. _au primer divis_, \u2018firstly\u2019; so \u2018au droit devis,\u2019 \u2018rightly.\u2019\n20462. Probably Hos. v. 4-7.\n20488. _s\u2019elle_, &c., \u2018as to whether she,\u2019 &c.\n20492. Perhaps Prov. vi. 27 ff.\n20497 ff. The meaning of the word \u2018annueler\u2019 which occurs in the\nheading of the section is sufficiently explained in these lines. The\ncorresponding passage in the _Vox Clamantis_ is iii. 1555 ff.\n20527. _Vox Clam._ iii. 1559, \u2018Plus quam tres dudum nunc exigit unus\nhabendum.\u2019\n20528. _mais_, for \u2018maisque,\u2019 \u2018provided that.\u2019\n20537. _avant_: used often with no particular meaning, cp. 20318. Here\nwe may take it with \u2018dirrons,\u2019 \u2018what shall we go on to say then,\u2019 &c.\nIt might, however, go with what follows, \u2018takes beforehand.\u2019\n20539. _a largesce_, \u2018freely bestowed\u2019: it would be of course a\nprovision in the will of the dead person.\n20542. _ardante_, i.e. in purgatory.\n20574. \u2018Si diaconus sanctior episcopo suo fuerit, non ex eo quod\ninferior gradu est apud Christum deterior erit.\u2019\n20582. \u2018that however great his learning may be.\u2019\n20621. _fait baraigner_: I take _fait_ as auxiliary and _baraigner_ to\nmean \u2018make barren.\u2019\n20700. _legende._ This probably means the passages of the Gospel\nappointed to be read in the service of the Mass.\n20713. The argument used by the priest is that his sin is no worse than\nthe same act in a layman. Cp. _Vox Clam._ iii. 1727 ff,\n  \u2018Dicunt presbiteri, non te peccant magis ipsi,\n    Dum carnis vicio fit sua victa caro:\n  Sicut sunt alii fragili de carne creati,\n    Dicit quod membra sic habet ipse sua.\u2019 &c.\n  Presbiter et laicus non sunt bercarius vnum,\n    Nec scelus in simili condicione grauat.\n20785 ff. _Vox Clam._ iii. 2049 ff. The author is here dealing with\nyoung students, \u2018scolares.\u2019\n20793. _le meulx_: see note on 2700, so \u2018le plus\u2019 below.\n20827. _Vox Clam._ iii. 2074, \u2018Si malus est iuvenis, vix bonus ipse\nvetus.\u2019\n20845. This is a very hackneyed quotation, but the origin of it does\nnot seem quite clear; see note on Chaucer, _C.T. Prol._ 179 in Skeat\u2019s\nedition: cp. _Vox Clam._ iv. 277.\n20866. Cp. _Vox Clam._ iv. 26 f., \u2018Pellicibus calidis frigus et omne\nfugant.\u2019\n20892. _mye et crouste_, \u2018crumb and crust\u2019 in the modern sense of the\nexpression.\n20905. See note on 12565. I do not know where this story comes from,\nbut somewhat similar tales of the devil visiting Macarius and his\nmonastery are to be found in the _Legenda Aurea_ and elsewhere.\n20952. _esloigner_, used with a personal object, \u2018flee from.\u2019\n20989. Jerome, _Ep._ cxxv. 7, \u2018Sordidae vestes candidae mentis indicia\nsunt.\u2019\n20999. Cp. Chaucer, _C.T. Prol._ 193 f.\n21001. I do not know anything about this story.\n21076. _cloistrers_: i.e. those who remain within the monastery walls.\n21094. _qui s\u2019est rendu_, \u2018who has delivered himself to God,\u2019 by his\nprofession: cp. 20988.\n21118. _mais petit voy_, &c., \u2018but I see small number of them who,\u2019 &c.\n21133 ff. This passage, in which monastic virtues and vices are\npersonified with the title \u2018danz\u2019 (Lat. \u2018dompnus\u2019) which was given to\nmonks, has a parallel in _Vox Clam._ iv. 327 ff.\n21134. _n\u2019ad mais refu_: apparently \u2018refu\u2019 is here a past participle;\n\u2018has been again no more,\u2019 i.e. has not survived.\n21157. The criticism of the life of Canons follows here in the _Vox\nClamantis_ also, iv. 347 ff.,\n  \u2018Ut monachos, sic Canonicos quos deuiat error,\u2019 &c.\nThe \u2018Canons regular\u2019 differed but little in their discipline from monks.\n21181. On the Mendicant orders see _Vox Clamantis_ iv. 677 ff.\n21190 f. \u2018I have found out this about the order, that friars seek after\nthe world,\u2019 &c.: the perfect is used loosely for present. For \u2018querre\u2019\nin this sense cp. 21528.\n21241. \u2018The friars go together in pairs\u2019: so in Chaucer, _Sompnours\nTale_, whence we learn that after having been fifty years in the order\nthey were relieved from this rule. In the next line \u2018sanz partie\u2019\nmeans \u2018without separating.\u2019 The same word used in a different sense is\nadmissible as a rhyme: so \u2018mestier,\u2019 21275, and cp. note on 2353.\n21250. Here, as elsewhere, it is implied that the friars made\nthemselves by preference the confessors of women, cp. 9148, Chaucer,\n_C.T. Prol._ 215 ff.\n21266. The marginal note opposite this stanza has lost the ends of its\nlines by the cutting of the leaves of the MS. Its purport however is\nclear enough, and it is certainly from the author. In _Vox Clam._ iv.\n689, we have the substance of it,\n  \u2018Non volo pro paucis diffundere crimen in omnes,\n    Spectetur meritis quilibet immo suis;\n  Quos tamen error agit, veniens ego nuncius illis,\n    Que michi vox tribuit verba loquenda fero.\u2019 &c.\nThe note perhaps may be read thus:\n\u2018Nota quod super hii<s> que in ista pa<gina> secundum commune dictum\nd<e fra>tribus scripta pa<tent>, transgressos simp<liciter> et non\nalios mater<ia> tangit: vnde h<ii> qui in ordine transgressi sunt\nad <viam> reuertentes prius<quam> in foueam cada<nt> hac eminente\n<scrip>tura cercius pre<mu>niantur.\u2019\n21301. _Flaterie profess\u00e9_, i.e. Flattery the friar.\n21325 ff. This stanza is nearly a repetition of ll. 9145-9156.\n21369. In Chaucer, _Sompnours Tale_, the sack is carried by a \u2018sturdy\nharlot,\u2019 who accompanied the two friars. At the present day the\nCapuchin in his begging expeditions often goes alone and carries his\nown sack.\n21373 ff. Observe how clearly this agrees in substance with Chaucer\u2019s\nhumorous description in the _Sompnours Tale_.\n21376. \u2018If the woman has little or nothing to give,\u2019 like the widow in\nChaucer\u2019s _Prologue_,\n  \u2018Yet wolde he have a ferthing or he wente.\u2019\n21377. _meinz_ is rather confusedly put in with \u2018ne s\u2019en abstient.\u2019 The\nwriter meant to say \u2018none the less does he demand,\u2019 &c.\n21399. The quotation is actually from Hos. iv. 8. In _Vox Clam._ iv.\n767, the same quotation is given in the same connexion and attributed\nrightly to Hosea.\n21403. Cp. _Vox Clam._ iv. 1141 ff. The passage of the _Plowmans Crede_\nrelating to this subject is well known.\n21449. An allusion to the story current about the death of the Emperor\nHenry VII in the year 1313.\n21455. _s\u2019il volt lesser_, &c., \u2018if you ask whether he will spare us,\u2019\n21469 ff. Chaucer, _C. T. Prol._ 218 ff.,\n  \u2018For he hadde power of confessioun,\n  As seyde himself, more than a curat.\u2019\nThe confessor would claim the right of burial, if it were worth having:\ncp. _Vox Clam._ iv. 735 ff.,\n  \u2018Mortua namque sibi, quibus hic confessor adhesit,\n    Corpora, si fuerint digna, sepulta petit;\n  Sed si corpus inops fuerit, nil vendicat ipse,\u2019 &c.\n21477. For baptism there would be no fee: so _Vox Clam._ iv. 739 f.,\n  \u2018Baptizare fidem nolunt, quia res sine lucro\n    Non erit in manibus culta vel acta suis.\u2019\n  \u2018Appetit ipse scolis nomen sibi ferre magistri,\n    Quem post exemptum regula nulla ligat:\n  Solus habet cameram, propriat commune, que nullum\n    Tunc sibi claustralem computat esse parem.\u2019\n21536. _acomparas_: for this form of future cp. \u2018compara\u2019 26578, \u2018dura\u2019\n  \u2018Set vetus vsus abest, nam circumvencio facta\n    Nunc trahit infantes, qui nichil inde sciunt.\u2019\n21604. Ps. lxxxiii. (_Vulg._ lxxxii.) 6, 7.\n21607. _Brev. in Psalm._ lxxxii. 6; but our author has not quite\nunderstood the explanation.\n21610. _ou pitz_, i.e. \u2018au pitz,\u2019 \u2018in the breast.\u2019\n  \u2018Nomine sunt plures, pauci tamen ordine fratres;\n    Vt dicunt aliqui, Pseudo prophetat ibi.\u2019\nIt seems that the word \u2018pseudopropheta\u2019 used Rev. xix. 20 and elsewhere\nwas read \u2018pseudo propheta,\u2019 and \u2018pseudo\u2019 taken as a proper name. At\nthe same time this was combined with the idea of the wolf in sheep\u2019s\nclothing suggested by Matt. vii. 15, \u2018Attendite a falsis prophetis,\u2019 &c.\n21637. \u2018The Pseudos whom men call friars.\u2019\n21641. \u2018Cannot fail to suffer for it\u2019: \u2018compere\u2019 for \u2018compiere\u2019 from\n\u2018comparer,\u2019 which is usually transitive, like \u2018acomparer\u2019 21536,\nmeaning \u2018to pay for.\u2019\n21647. The reference is to 2 Pet. ii. 1-3, where \u2018pseudoprophetae\u2019 is\nthe word used in the Vulgate.\n21663 ff. The same argument as was before applied to the monks, 21061\nff.\n21676. _n\u2019en puet chaloir_: the meaning apparently is \u2018it cannot be\ndoubted,\u2019 but I cannot clearly explain the phrase.\n21739. The Apocalypse does not exactly say this, but it is apparently\nour author\u2019s interpretation of ch. viii. 10, 12, or some such passage.\n21754. \u2018But, before it do trouble us worse, it were well,\u2019 &c., \u2018face\u2019\nbeing used as auxiliary with \u2018grever.\u2019\n21769. _m\u2019en soit au travers_, \u2018should be of the opposite opinion to me\non the subject.\u2019\n21776. _Mais_ &c.: answering apparently to the conditional clause,\n\u2018s\u2019aucun,\u2019 &c.\n21780. _Encore ... plus_, \u2018even more (than I have said).\u2019\n21979. One leaf with its full number of 192 lines has here been cut\nout. We find ourselves in the favourite story of Nebuchadnezzar\u2019s\npride and punishment: cp. _Conf. Am._ i. 2785 ff., where it is told in\nfull detail. Here it is one of a series of examples to illustrate the\ninconstancy of Fortune to those at the head of empires.\n22002. The sense seems to require a negative here and in 22004.\n22004. _de halt en bass_, \u2018(bringing him) down from his height.\u2019\n22009. It is difficult to say what occasion precisely is referred to\nhere.\n22026. _mella_: \u2018Fortune\u2019 is the subject of the verb.\n22033. With this review of the succession of empires compare _Conf. Am.\nProl._ 670 ff.\n22081 ff. Cp. _Vox Clam._ ii. 93 ff.\n22101. _Vox Clam._ ii. 61, \u2018Mobilis est tua rota nimis,\u2019 a nearly exact\ntranslation.\n22125. _mal partie_, \u2018badly ordered.\u2019\n22158 ff. With these references to the former greatness and present\ndecay of Rome cp. _Conf. Am. Prol._ 834-848.\n22159. _emperere_: apparently used here as a feminine form, but not so\n22168. _Troian_: this form of the name is used also in _Conf. Am._ vii.\n3144, and \u2018Troianus\u2019 in _Vox Clam._ vi. 1273. The justice and humanity\nof Trajan were proverbial in the Middle Ages, owing chiefly to the\nlegend about him connected with Gregory the Great.\n22182. \u2018Well know I that this has not happened (for nought), but it is\nbecause of our wanton life.\u2019\n22191. _deux chiefs_, i.e. the Pope and the Emperor.\n22192. \u2018The one is he who sets forth the will of holy Church,\u2019 i.e. the\nPope.\n22201. This stanza seems to be a reference to the helplessness of the\nEmpire.\n22273 ff. With these stanzas compare _Vox Clam._ vi. 589 ff., where\nthere is the same reiterated personal address, \u2018O rex,\u2019 \u2018O bone rex,\u2019\n&c., but the substance of the advice is there specially adapted to the\nage and circumstances of Richard II, whereas here it is general.\n22292. _par halte enprise_, \u2018loftily\u2019: cp. l. 22077, and elsewhere.\n22294. \u2018and forces him to confess his error\u2019: \u2018recreandise\u2019 is properly\nthe admission that one is vanquished, or the faintheartedness which\nmight lead to such an admission.\n22341. The number given is 11,000 footmen and 1600 horsemen.\n22744. After the omission of 384 lines (two leaves cut out), we find\nourselves again in the story of Nebuchadnezzar: cp. _Conf. Am._ v.\n7017 ff. Here it seems to be used as a warning against excess of\ndrinking and other such vices, whereas there it is an example of\nsacrilege. For the form of sentence here, \u2018Mais cil q\u2019estoit,\u2019 &c., cp.\n22765. 3 Esdras iii. f. The story is told at length in _Conf. Am._ vii.\n1783 ff., where the number of persons who give answers is three, the\nthird giving two opinions, as in the original. Here no doubt the author\nis trusting to his memory.\n22804. _Ore_, see note on 37.\n  \u2018Propter peccatum regis populi perierunt,\n    Quicquid et econtra litera raro docet.\u2019\nSee also _Conf. Am._ vii. 3925 ff.\n22835. _Vox Clam._ vi. 498, \u2018Nam caput infirmum membra dolere facit.\u2019\n22866. _fait blemir_, \u2018injures.\u2019\n22874. The MS. has \u2018dix,\u2019 but the author evidently meant \u2018six.\u2019\n22883. _au parler_, \u2018so to say.\u2019\n22894. _fait plus ne meinz_, \u2018does just the same thing.\u2019\n22962. \u2018There is no one whom David will teach by his example,\u2019 i.e. who\nwill follow David\u2019s example.\n22965. That is, for the French the harping is out of tune, because they\ndo not accept their rightful ruler.\n22967. With this question cp. _Conf. Am. Prol._ 1053 ff.,\n  \u2018Bot wolde god that now were on\n  An other such as Arion,\u2019 &c.\n22975 f. Apparently the meaning is \u2018And the sorrow that David felt for\nhis sins is now changed.\u2019\n22981. _si fretz que sage_, see note on 16700.\n22982. Perhaps _Cic. de Off._ i. 68, \u2018Non est autem consentaneum, qui\nmetu non frangatur, eum frangi cupiditate.\u2019\n23021. 2 Kings xix. The number of the slain is given in the Bible as\n23041 ff. For Justice and Mercy as royal virtues cp. _Conf. Am._ vii.\n2695 ff., where they are the third and fourth points of policy, the\nfirst and fifth being Truth and Chastity, which have been dealt with in\n22753 ff., and the second Liberality, which may have been spoken of in\nthe lines which are lost.\n23053. Sen. _Clem._ iii. 2 ff.\n23089. Observe the mixture of tenses, present ind., conditional, and\nimperfect ind., in the conditional clauses.\n23116. _tant amonte_, \u2018is in the same position.\u2019\n23136. _de son aguait_, \u2018by the snare which he sets for him.\u2019\n23191. _Cusy_: in the Vulgate \u2018Chusai,\u2019 A. V. Hushai.\n23370. The quotation is actually from Juvenal, but it is attributed to\nHorace both here and in _Conf. Am._ vii. 3581. The lines are _Sat._\nviii. 269 ff.,\n  \u2018Malo pater tibi sit Thersites, dummodo tu sis\n  Aeacidae similis Vulcaniaque arma capessas,\n  Quam te Thersitae similem producat Achilles.\u2019\nOur author no doubt picked up the quotation in a common-place book. He\nrefers to \u2018Orace\u2019 also in ll. 3804 and 10948, the true reference in the\nlatter case being to Ovid, while the former quotation is really from\nHorace.\n23393. The \u2018pigas\u2019 is the long-pointed shoe worn by fashionable people\nat the time. \u2018Not one of these rich men is born with his pointed shoe,\u2019\nsays the author.\n23413. \u2018Much is that bird to be blamed,\u2019 &c. Cp. _Vox Clam._ v. 835 f.,\n  \u2018Turpiter errat auis, proprium que stercore nidum,\n      Cuius erit custos, contaminare studet.\u2019\n23492. _si te pourvoie_, \u2018and provide thyself (accordingly).\u2019\n23500. Probably Matt. vi. 19.\n23534. \u2018That the law excuses you\u2019: \u2018despenser avec\u2019 is used similarly\n23573 f. _se delitera ... tout avant_, \u2018will go on taking pleasure.\u2019\n23582. _a ce q\u2019en ce termine_, &c., \u2018according as the matter appears in\nregard to this order,\u2019 i.e. what lies within the limits of this class:\n23607. _Qe nous ne devons_, \u2018so that we may not,\u2019 so also in 23640; see\nnote on 1193.\n23638. \u2018At the making of the new knight\u2019: a curious use of the gerund.\n23659. _au prodhomme_, \u2018to be valiant.\u2019\n23671. _l\u2019onour de France_: the particular name of the country is of no\nconsequence and is determined probably by the rhyme. That the general\npoint of view is not a continental one is shown by 23713.\n23683. _jours d\u2019amour_, \u2018love-days,\u2019 for reconciliation of those who\nhad differences.\n23704 ff. \u2018If anyone pays him well, he will show himself valiant at the\nsessions.\u2019\n23722 ff. \u2018Though the heralds cry little to him for largess, yet he\ngives the poor reason to complain\u2019: he robs the poor without the excuse\nof being generous to others out of the proceeds.\n23726. _un chivaler de haie_, \u2018a hedgerow knight.\u2019\n23732 ff. Terms of war are ironically used: he draws up his court in\norder of battle and throws into confusion the jury-panell, to support\nhis friends and dismay their poorer opponents.\n23755. _du loy empereour_, \u2018by the law of the emperor.\u2019\n23815. _n\u2019ad garde de_, \u2018does not keep himself from.\u2019\n23844. _quatorsze._ The precise number is of no importance, cp. 24958.\nIn _Conf. Am._ ii. 97, the author says \u2018mo than twelve\u2019 in a similar\nmanner.\n23869. _Sisz chivalers._ The author apparently will not admit the three\npagan worthies, Hector, Alexander, and Julius C\u00e6sar.\n  \u2018Somtime in Prus, somtime in Rodes,\n  And somtime into Tartarie.\u2019\n23907. _vois_, for \u2018vais.\u2019\n  \u2018And thanne he yifth hem gold and cloth,\n  So that his fame mihte springe,\u2019 &c.\nalso _Vox Clam._ v. 257 ff.\n23933 ff. Cp. _Conf. Am._ iv. 1664 f., and _Vox Clam._ v. 267 ff.\n23982. _trop sont petit_: probably, \u2018there are too few.\u2019\n24097. This denunciation of war is quite characteristic of the author:\ncp. _Conf. Am. Prol._ 122-192.\n24129. _voldroiont_, \u2018ought to desire\u2019: see note on 1688.\n  \u2018The world empeireth every day.\u2019\n24226 ff. i.e. he will not undertake the cause which is not favoured by\nfortune. The \u2018double ace\u2019 would of course be the lowest throw with two\ndice, and \u2018sixes\u2019 the highest.\n24265. \u2018Ne quid nimis.\u2019\n24267. _Des tieux_, \u2018such persons,\u2019 subject of the verb.\n24272 f. \u2018Neither his nature nor his strain is seasoned with justice.\u2019\n24290. The word \u2018mire\u2019 seems here to be used for a surgeon as\ndistinguished from a physician: that, however, is not its ordinary use.\n24325. _Qui_, like \u2018Quique\u2019 in 24313, \u2018Whosoever may have to pay, these\nwill get exemption, if they can.\u2019\n24326. _appaier._ I take this to be for \u2018a paier,\u2019 like \u2018affaire\u2019 for\n\u2018a faire\u2019: \u2018estovoir\u2019 is used with or without \u2018a,\u2019 cp. l. 42.\n24338. _volt_, imperf. subj., cp. 327.\n24362. _encharn\u00e9._ The metaphor is from hounds being trained for\nhunting, as we see from \u2018quir\u00e9e,\u2019 \u2018courre,\u2019 \u2018odour,\u2019 &c., in the\nsucceeding lines.\n  \u2018Si cupit in primo, multo magis ipse secundo,\u2019\ni.e. \u2018in primo gradu,\u2019 which is that of \u2018Apprentis,\u2019 the second being\nthat of \u2018Sergant.\u2019\n24398. Matt. xix. 29, but the quotation is not quite accurate.\n24435. _Sur son sergant_: the double meaning of \u2018sergant\u2019 is played\nupon, as in \u2018Qui sert au siecle,\u2019 24415.\n24440. _coronne_: alluding to the French coin so called from the crown\nupon it.\n24469 ff. I do not know the origin of this curious statement.\n24481. Probably Is. v. 21 ff.\n24485 f. _mais la partie_, &c., \u2018but as for the side that is poor,\njustice sleeps.\u2019\n24543. Is. v. 8, 9, \u2018Vae, qui coniungitis domum ad domum, et agrum agro\ncopulatis usque ad terminum loci\u2019: &c.\n24582. _la verrour_, i.e. the truth expressed in the preceding line,\nthat they make their gains by wrongful means. Cp. _Vox Clam._ vi. 144,\n  \u2018Set de fine patet quid sibi iuris habet.\u2019\n24605. _a demesure_, i.e. at an extravagant price, so that, as the\nauthor goes on to say, poor people cannot afford to buy in their market.\n24625. For the metre cp. 2742, 26830: see Introd. p. xlv.\n24646. \u2018But advanced my unjust cause,\u2019 &c. This position of \u2018ainz\u2019 is\nquite characteristic of the author: see note on 415.\n24715. Gal. iii. 19, and Rom. xiii. 4.\n24733 ff. Cp. _Vox Clam._ vi. 387 ff.\n24748. _comme tant_, \u2018how much.\u2019\n24817 ff. The _Vox Clamantis_ as usual runs parallel to this, with the\nheading, \u2018Hic loquitur de errore Vicecomitum, Balliuorum necnon et in\nassisis Iuratorum,\u2019 &c., vi. 419 ff.\n24832. For the order of words cp. 24646.\n24852. \u2018His conscience will not fail him,\u2019 that is, will not be an\nobstacle.\n24858. _il n\u2019est pas si nice_, \u2018he is not so nice,\u2019 i. e. not so\ncareful about it. The word \u2018nice,\u2019 meaning originally \u2018ignorant,\u2019\n\u2018foolish,\u2019 passes naturally to the meaning of \u2018foolishly scrupulous\u2019 in\na half ironical sense, as here.\n24917. _enmy la main._ As \u2018devant la main,\u2019 \u2018apres la main,\u2019 mean\n\u2018beforehand\u2019 and \u2018afterwards,\u2019 this apparently is \u2018meanwhile.\u2019\n24949. _Des soubz baillifs_, &c. Cp. 25014. \u2018Des\u2019 depends on \u2018tout\nplein\u2019 (toutplein), \u2018a quantity\u2019; as \u2018toutplein des flours,\u2019 _Bal._\nxxxvii. 2, \u2018tout plein des autres,\u2019 _Mir._ 74. Join \u2018soubz\u2019 with\n\u2018baillifs,\u2019 \u2018under-reeves,\u2019 the \u2018visconte\u2019 being regarded as a superior\n\u2018baillif or reeve,\u2019 which of course in a certain sense he was, witness\nthe name \u2018sheriff.\u2019\n24955. _Vei la_, cp. 24216: \u2018ministre\u2019 is of course plural.\n  \u2018Ut crati bufo maledixit, sic maledico\n    Tot legum dominis et sine lege magis.\u2019\n  \u2018Quid seu Balliuis dicam, qui sunt Acherontis\n    Vt rapide furie?\u2019\n24981. _ribalds_: observe the rhyme, showing that the \u2018d\u2019 is not\nsounded.\n24996. A proverbial expression, which occurs also in 15405 f.\n25021 ff. I do not clearly understand the first lines of the stanza.\nPerhaps it means, \u2018For the expense to which you go in buying their\nperjury they pay (or suffer) the burdening of their conscience.\u2019 Then\nafterwards, \u2018The bribe is enough for them by way of evidence, for\ncovetousness dispenses them from anything more\u2019: \u2018ove leur dispense,\u2019\n\u2018arranges with them\u2019 that this shall be enough.\n25071. _sanz culpe d\u2019enditer_, \u2018free from indictable fault.\u2019\n25110. _tesmoignal_: the original idea of a jury, as a body of persons\nliving in the locality and able to bear witness to the facts of the\ncase, had not disappeared in the fourteenth century.\n25127. _le pot hoster_, \u2018might have stopped it.\u2019\n25151. _serra vendu_, \u2018will prove to have been bought by you\u2019 (at a\nhigh price).\n25153. \u2018Truth is no libel,\u2019 the author\u2019s justification for speaking\nfreely.\n  \u2018Causidici lanam rapiunt, isti quoque pellem\n  Tollunt, sic inopi nil remanebit oui.\u2019\n25177 ff. With this compare the heading of Bk. v. ch. ii. in the _Vox\nClamantis_: \u2018Quia varias rerum proprietates vsui humano necessarias\nnulla de se prouincia sola parturit vniuersas,\u2019 &c.\n25216 ff. Cp. _Conf. Am. Prol._ 489 ff.\n25239. In the _Vox Clamantis_ also we have cheating personified\n(under the name of Fraus), and its operations classified as affecting\n(1) Usurers, (2) Merchants and shopkeepers, (3) Artificers, (4)\nVictuallers. See _Vox Clam._ v. 703-834.\n25240. _pour sercher_, &c. For the form of expression cp. _Bal._ xi. l.\n  \u2018To sechen al the worldes riche,\u2019\nand other similar passages.\n25254. _Brutus_, i. e. Brut of Troy: so London is referred to in the\n_Confessio Amantis_, Prol. 37*,\n  \u2018Under the toun of newe Troie,\n  Which tok of Brut his ferste joie.\u2019\n25261 ff. \u2018Fraud may have large dealings, but he has small honesty\nwhen he buys and sells by different standards of weight.\u2019 The idea is\napparently that the buyer is deceived as to the true market price when\nwholesale dealings are carried on with weights nominally the same but\nreally different, as when the merchant buys coal by the ton of 21 cwt.\n25302. \u2018Chalk for cheese,\u2019 a proverbial expression used also in _Conf.\nAm. Prol._ 415: still current in some parts of England.\n  \u2018Fraus eciam pannos vendit, quos lumine fusco\n  Cernere te faciet, tu magis inde caue.\u2019\n25332. _du pris la foy_, \u2018the true price.\u2019\n  \u2018Ad precium duplum Fraus ponit singula, dicens\n  Sic, \u201cIta Parisius Flandria siue dedit.\u201d\n  Quod minus est in re suplent iurancia verba,\u2019 &c.\n25350. _a son dessus_, so \u2018at myn above\u2019 in _Conf. Am._ vi. 221.\n25556. _tu plederas_, \u2018you will have to sue him.\u2019\n25558. \u2018He pays no regard to honesty.\u2019\n25569. _parasi_, equivalent to \u2018parisi,\u2019 properly an adjective used\nwith names of various coins, as \u2018livre parisie,\u2019 but often also by\nitself to denote some coin of small value, in phrases such as we have\nhere.\n25607. For this function of St. Michael cp. 13302. Here the point\nsuggested is that the seller ought to be reminded by his balance of\nthat in which his merits must eventually be weighed.\n25618. _enclinez_: this is simply a graphical variation of _enclines_,\nrhyming with \u2018falsines,\u2019 &c.\n25657 ff. \u2018I would not desire a better stomach than could be ruined by\nmedicines, or a longer purse than could be drained by an apothecary,\u2019\ni. e. the best of stomachs and the longest of purses may be thus ruined.\n25691. \u2018But if they had worn wool,\u2019 &c.\n  \u2018Si quid habes panni, de quo tibi vis fore vestem,\n    Fraus tibi scindit eam, pars manet vna sibi;\n  Quamuis nil sit opus vestis mensuraque fallit,\n    Plus capit ex opere quam valet omne tibi.\u2019\n25801 ff. Cp. _Conf. Am. Prol._ 111 ff.\n25826. \u2018Will see their halls carpeted\u2019 (or \u2018covered with tapestry\u2019), so\n\u2018encourtiner\u2019 below; a loose employment of the infinitive.\n25839 ff. Observe the confusion of 2nd pers. sing. and 2nd pers. plur.\nin this stanza, especially \u2018tu gaignerez\u2019 in 25842. Even if we take\n\u2018baillerez,\u2019 \u2018gaignerez,\u2019 &c., as rhyme-modifications of \u2018gaigneras,\u2019\n&c., this will not go for \u2018avisez,\u2019 which must be meant for 2nd pers.\nplur. pres. subj.: cp. 442, &c.\n25853. This would be to avoid arrest. The liberty of St. Peter would\nperhaps be the precincts of Westminster Abbey, that of St. Martin might\nbe the Church of St. Martin in the Fields: but perhaps no definite\nreference is intended. He takes advantage of the sanctuary to make\nterms with his creditors.\n25887. Ecclus. xiii. 24 (30), \u2018Bona est substantia cui non est peccatum\nin conscientia.\u2019\n25975 f. The author returns to the observation made at the beginning of\nhis remarks on the estate of Merchants, that the calling is honourable,\nthough some may pursue it in a dishonest manner.\n  \u2018Fraus manet in doleo, trahit et vult vendere vinum,\n    Sepeque de veteri conficit ipsa novum.\u2019\n26112. _maisq\u2019elles soient lieres_, \u2018even though they should be\nrobbers\u2019 (of their husbands): _maisque_ can hardly have here its usual\nmeaning \u2018provided that\u2019; cp. 26927.\n26120. _brusch._ The occurrence of this word here in a connexion which\nleaves no doubt of its identity is worth remark: see _New Engl. Dict._\nunder \u2018brusque,\u2019 \u2018brisk,\u2019 \u2018brussly.\u2019\n26130. _au sojour_, \u2018at their ease\u2019 in their tavern: \u2018sojour\u2019 means\nproperly \u2018stay\u2019 in a place, hence \u2018rest\u2019 or \u2018refreshment\u2019: cp. the uses\nof the verb \u2018sojourner.\u2019\n26133. _ne pil ne crois_, \u2018neither head nor tail\u2019 of a coin, i. e. no\nmoney: \u2018cross and pile\u2019 was once a familiar English phrase.\n  \u2018Fraus facit ob panes pistores scandere clatas,\n    Furca tamen furis iustior esset eis.\u2019\n26231. _les chars mangiers_, &c., \u2018flesh will not be food for the\ncommon people.\u2019\n26288 ff. \u2018His conscience does not remind him of the truth until after\nhe has been paid.\u2019\n26342 ff. \u2018Of all those who live by buying and selling I will not\nexcept a single one as not submissive to Fraud.\u2019\n26365. This complaint, directed against some particular Mayor of\nLondon, whose proceedings were disapproved of by the author, is\nrepeated in the _Vox Clamantis_, v. 835 ff.\n26391. _celle autre gent_, \u2018the other people.\u2019\n26427. _guardessent_, for \u2018guardassent,\u2019 or rather \u2018guardeissent.\u2019\n26477. _en orguillant_: perhaps rather \u2018enorguillant.\u2019\n26480. _au servir souffrirent_, \u2018submitted to service.\u2019\n26497 ff. Cp. _Conf. Am. Prol._ after l. 498,\n  \u2018Ignis, aqua dominans duo sunt pietate carentes,\n    Ira tamen plebis est violenta magis.\u2019\n26571. Hos. iv. 1-3, \u2018non est enim veritas, et non est misericordia,\net non est scientia Dei in terra ... Propter hoc lugebit terra et\ninfirmabitur omnis qui habitat in ea,\u2019 &c.\n26581 ff. With this discussion cp. _Conf. Am. Prol._ 520 ff.\n26590 ff. Cp. _Vox Clam._ vii. 361,\n  \u2018O mundus, mundus, dicunt, O ve tibi mundus!\u2019\n26699. _la malice seculier_, \u2018the evil of the world.\u2019\n26716. _pluvie._ For the suppression of the \u2018i\u2019 see note on 296.\n26737. _Commete_: the reference is probably to that of the year 1368.\n26745. _diete_, \u2018influence,\u2019 from the idea of regularity in the\nphysical effect which the heavenly bodies are supposed to produce, like\nthat of food or medicine: cp. _Conf. Am._ vii. 633 ff.\n26748. _Nous n\u2019avons garde de_, apparently for \u2018que nous n\u2019avions\ngarde,\u2019 \u2018that we should not pay regard to.\u2019\n26749. Albumasar\u2019s books on astrology, especially the _Introductorium\nin Astronomiam_ and the _Liber Florum_, were very well known in Latin\ntranslations, apparently abridged from the originals. This reference is\nto _Introduct._ iii. 3: \u2018Ut vero sol aerem calefacit, purgat, attenuat,\nsic pro modo suo luna et stellae. Unde Ypocras in libro climatum, Nisi\nluna et stellae, inquit, nocturnam densitatem attenuarent, elementa\nimpenetrabilis aeris pinguetudine corporum omnium vitam corrumperent.\u2019\n(Quoted from the Bodleian copy of the edition printed at Venice, 1506.)\n26799. _Qui_, \u2018for whom.\u2019\n26810. Referring perhaps to Hos. iv. 3, quoted above.\n26830. For the metre, cp. 2742.\n26851. \u2018For that in which he is alone to blame\u2019: \u2018dont que\u2019 used for\n26857. Job v. 6, \u2018Nihil in terra sine causa fit\u2019: it is different in A.\nV.\n26869. This is a citation which occurs in all the three books of our\nauthor: cp. _Conf. Am. Prol._ 945 ff. and _Vox Clam._ vii. 639 ff. In\nboth places the argument is the same as here. The quotation is from\nGreg. _Hom. in Evang._ ii. 39, \u2018Omnis autem creaturae aliquid habet\nhomo. Habet namque commune esse cum lapidibus, vivere cum arboribus,\nsentire cum animalibus, intelligere cum angelis.\u2019 Cp. _Moral._ vi. 16.\n26885. _Et en aler._ Similarly in the _Vox Clam._ vii. 641 motion is\nmade one of the five senses to the exclusion of smelling,\n  \u2018Sentit et audit homo, gustat, videt, ambulat.\u2019\n26927. _maisq\u2019il le compiere_, \u2018that he should abye it\u2019: for this use\nof \u2018maisqe\u2019 instead of \u2018que\u2019 cp. 26112.\n26931. Aristotle speaks of animals as microcosms (e. g. _Phys._ viii.\n2) and argues from them to the \u03bc\u03ad\u03b3\u03b1\u03c2 \u03ba\u03cc\u03c3\u03bc\u03bf\u03c2, but of course the quotation\nhere is at second hand.\n26934. Cp. _Vox Clam._ vii. 645 ff., \u2018Sic minor est mundus homo, qui\nfert singula solus,\u2019 &c.\n26955. The rhyme requires \u2018mer et fieu\u2019 for \u2018fieu et mer.\u2019\n27001 f. With what follows compare _Vox Clam._ ii. 217-348, where the\nwhole subject is worked out at length with many examples, including\nnearly all those which occur in this passage.\n27015. _Vox Clam._ ii. 243, \u2018Sol stetit in Gabaon iusto Iosue\nrogitante,\u2019 &c.\n27031. _Vox Clam._ ii. 259 f. The story is in the _Legenda Aurea_: it\nis to the effect that in an assembly of prelates Hilarius found himself\nelbowed out of all the honourable seats and compelled to sit on the\nground. Upon this the floor rose under him and brought him up to a\nlevel with the rest.\n27061. Paul, the first eremite, is said to have been fed daily by a\nraven for over sixty years.\n27088. _soy vivant_, \u2018while he is living.\u2019\n27165. That is, \u2018he passes by his death into a life of damnation\u2019: the\nantithesis \u2018vit du mort\u2019 and \u2018moert du vie\u2019 is a very strained one.\n27372. \u2018With no compensating goodness\u2019: \u2018refaire\u2019 must mean here \u2018to do\nin return\u2019 (or in compensation).\n27411. _que me renovelle_, \u2018which is ever renewed in me\u2019: for\n\u2018renoveller\u2019 in this sense cp. 11364.\n27568 f. _vais ... tien_: indicative for subjunctive, \u2018tien\u2019 for\n\u2018tiens,\u2019 unless it is meant for imperative.\n27662. _ove tout l\u2019enfant_, \u2018together with the child\u2019: cp. ll. 4,\n27722. _Tiels jours y ot_, \u2018on some days.\u2019\n27814 f. \u2018He it is whom you will espouse to the virgin,\u2019 i.e. the\nbearer of that rod.\n27841. _a coustummance_, \u2018after the custom\u2019: the MS. has\n\u2018acoustummance,\u2019 but this can hardly stand. The same in 28190.\n27867. Cp. _Bal._ xxv., \u2018Car qui bien aime ses amours tard oblie.\u2019\n27935. _eustes_: apparently 2nd pers. pl. preterite. If so, it is\ncombined rather boldly with the 2nd pers. sing. in \u2018as\u2019 and \u2018avras\u2019:\n27942. _Comme cil q\u2019est toutpuissant_: a very common form of expression\nin the _Confessio Amantis_, e.g. i. 925, 1640, &c. See also _Bal._ vii.\nl. 7, xi. l. 16. It occurs more than once in this narrative portion of\n27949. There may be some doubt here as to the arrangement of the\ninverted commas; but it seems best to take the whole of this stanza\nas direct report, in which case \u2018Il\u2019 in 27950 refers to \u2018God.\u2019 The\nsentence below is a little disordered, as is often the case with our\nauthor: \u2018He showed thee a special sign six months since in thy cousin\nElizabeth, who was barren, but God,\u2019 &c. Cp. 17996, _Conf. Am._ vi.\n1603 ff., and many other passages.\n28091. Probably Ps. cxxxviii. 6.\n28110. _Maisque_, here apparently \u2018moreover\u2019: cp. 28276.\n28112. _te lie_, \u2018binds thee (in swaddling bands).\u2019\n28115 f. That is, all these characters, daughter, wife, nurse, mother,\nsister, &c., were summed up in one woman: \u2018forsqe\u2019 here means \u2018only,\u2019\nthe negative being omitted, much as we say \u2018but\u2019 in English.\n28139. Luke ii. 14, from the text \u2018et in terra pax hominibus bonae\nvoluntatis.\u2019\n28160. _y venoit_, \u2018there came,\u2019 a kind of impersonal expression.\n28183. _estoit finis_, \u2018was brought to an end.\u2019\n28190. _a coustumance_: cp. 27841.\n28247. _qu\u2019il serroit desfait_, &c., \u2018planned that he might be\ndestroyed.\u2019\n28310. _fiere_, \u2018strange.\u2019\n28349. \u2018By agreement between thee and them.\u2019\n28358. _fecis_, for \u2018fesis,\u2019 2nd sing. pret.\n28383. That is \u2018A Nazareth a ton parent\u00e9.\u2019\n28394. _Maisque_, \u2018except that,\u2019 cp. 1920.\n28395. _Archideclin_: a corruption from \u2018architriclinus,\u2019 used in the\nLatin version of John ii. to represent the Greek \u1f00\u03c1\u03c7\u03b9\u03c4\u03c1\u03af\u03ba\u03bb\u03b9\u03bd\u03bf\u03c2, \u2018master\nof the feast,\u2019 and commonly supposed to be the name of the entertainer:\n28409. _fesoiont a loer_, \u2018were fit to be praised\u2019: cp. 28506, and see\nnote on 1883.\n28414 ff. \u2018But above all he showed great joy in your lineage, each in\nhis degree,\u2019 that is in keeping company with those of the Virgin\u2019s\nfamily: but it might mean \u2018he caused great joy to be felt by those of\nyour lineage.\u2019\n28475. _de son affere_, \u2018for his part,\u2019 one of those rather meaningless\nphrases, such as \u2018endroit de soy,\u2019 \u2018en son degr\u00e9,\u2019 \u2018au droit devis,\u2019\nwith which our author fills up lines on occasion.\n28502. _se pourvoit_, \u2018considers with himself\u2019: cp. 14973.\n28547. _toute pleine_: rather a more unscrupulous disregard than usual\nof gender and number for the sake of metre and rhyme.\n28762. _Centurio_, taken as a proper name: cp. 28395.\n28790. _pour estovoir_, \u2018for their need,\u2019 i.e. to accomplish that which\nhad to be done.\n28813. For the form of expression cp. 22744 and _Trait._ xiv. l. 15: it\nis common also in the _Confessio Amantis._\n28847. _la sentence_, \u2018the sentence\u2019 in a judicial sense, i.e. the\njudgment executed by the spear.\n28914. _compassioun_, used especially of the sufferings of the Virgin\nduring the passion of Christ.\n28919. _ta meditacioun_, \u2018meditation upon thee,\u2019 if the text is right,\nbut I am disposed to suggest \u2018ta mediacioun.\u2019\n28941 f. These two lines are written over an erasure and perhaps in a\ndifferent hand: cp. 4109, 4116.\n29078. _Pour ... avoir_, see note on 6328.\n29178. _n\u2019en doubte mie._ The author shows here an unexpectedly clear\nperception of the difference between Gospel history and unauthorized\nlegend.\n29222. _Qe nous devons_, \u2018in order that we may,\u2019 so below, \u2018Ain\u00e7ois\nq\u2019om doit par tout conter,\u2019 \u2018but that we may tell it everywhere.\u2019 For\nthis use of \u2018devoir\u2019 see note on 1193.\n29264. _t\u2019encline_, \u2018bows to thee\u2019: the verb is intransitive and the\npronoun dative.\n29390. The word \u2018pens\u00e9e\u2019 counts as three syllables in this line,\nwhereas usually the termination \u2018-\u00e9e\u2019 in Anglo-Norman verse of this\nperiod is equivalent to \u2018-\u00e9\u2019; cp. 29415. Perhaps we should read\n\u2018penseie;\u2019 see Introduction p. xx.\n29411 f. \u2018Well fitting was the love which he had for thee, through\nwhom,\u2019 &c.\n29421. _de son halt estage_: cp. _Conf. Am._ iv. 2977,\n  \u2018This Yris, fro the hihe stage\n  Which undertake hath the message,\u2019 &c.\n29585. _la disme joye_, \u2018the tenth part of the joy.\u2019\n29604. _tu vendretz_: see note on 442.\n29636. Probably we should read _que_ for _qui_: \u2018(I pray) that thou\nwouldest send.\u2019\n29746. _de sa covine_, \u2018by his purpose.\u2019\n29769. _pourloignasse_: pret. subj. for past conditional, cp. 29778.\n29784. _Ussont moustr\u00e9_, \u2018they ought to show,\u2019 used for conditional in\nthe sense referred to in the note on l. 1688.\n29798. \u2018Witness thy Gospels,\u2019 i.e. \u2018the witness is that of thy Gospels.\u2019\n29821. _le livre_: cp. 27475 ff., where it is implied that the author\nfollows a Latin book.\n29869. _me donne_, \u2018tells me.\u2019\n29878 ff. \u2018But in order that it may perchance please thee, I set all my\nbusiness, as best I may, to do honour to thy person.\u2019 I have separated\n\u2018Maisque,\u2019 because that seems necessary for the sense. The author hopes\nthat, though his Lady has the crown of heaven, yet she may be pleased\nby his humble endeavours to do her honour on earth.\n29890. _t\u2019en fais continuer_, \u2018thou dost continue in the work,\u2019 a\nreflexive use of \u2018continuer\u2019 with \u2018faire\u2019 as auxiliary.\nDEDICATION OF BALADES\nI. 7. \u2018He who trusts in God,\u2019 &c. \u2018Qe\u2019 is used for \u2018Qui.\u2019\n15. _Vostre oratour._ The poet means no doubt to speak of himself as\none who is bound to pray for the king. At the same time it is to be\nnoticed that \u2018Orator regius\u2019 was at the beginning of the sixteenth\ncentury an official title, borne by Skelton in the reign of Henry VIII,\nand perhaps nearly equivalent to the later \u2018Poet-laureate.\u2019 Skelton\nwas \u2018laureatus\u2019 of the Universities, that is he had taken a degree in\nrhetoric and poetry at Oxford, and apparently something equivalent at\nCambridge.\n16. The pronunciation of the name \u2018Gower\u2019 as a dissyllable with the\naccent on the termination, which is required here and in the Envoy to\nthe _Traiti\u00e9_, is the same as that which we have in the _Confessio\nAmantis_ viii. 2908, where it rhymes with \u2018-er.\u2019\n23. _perfit_: so written in full in the MS. and correctly given by the\nRoxburghe editor. Dr. Stengel gives \u2018parfit\u2019 on the assumption that\nthere is a contraction. That is not so here, but in many cases of this\nkind he is right.\n24. _sentence_: so in MS. (not with a capital as in the Roxb. ed.). The\nsame remark applies to \u2018valour\u2019 in ii. l. 33, \u2018s\u2019est\u2019 in _Bal._ vii. l.\n18, \u2018lettre\u2019 xviii. l. 24, xx. l. 25, xxii. l. 27, \u2018lors\u2019 xxxvi. l. 3,\n\u2018se,\u2019 xxxvi. l. 10, \u2018helas\u2019 xliii. l. 6, \u2018vous\u2019 xlix. l. 23.\nO RECOLENDE, &c.\n8. After this line probably one has dropped out, for when this piece\nappears (in a somewhat different form) among the Latin poems of the All\nSouls\u2019 and Glasgow MSS. we have\n  \u2018Rex confirmatus, licet vndique magnificatus,\n  Sub Cristo gratus viuas tamen immaculatus,\u2019\nand \u2018licet\u2019 seems to require some such addition.\nThe quotation \u2018Nichil proficiet\u2019 is from Ps. lxxxix. (_Vulg._\nlxxxviii.) 23, and the other from Ps. xli. (_Vulg._ xl.) 2.\nII. This balade has been printed hitherto as if it consisted of four\nstanzas only, but in the MS., which is here damaged, there is not only\nspace for another, but the initials of its lines still remain.\n20. _vendra_: the reading \u2018voudra\u2019 is a mistake due to the Roxb.\nedition.\n26. For the conjectural ending of the line cp. _Mirour_ 26423.\nBALADES\nTITLE.--This is partly lost by the damage to the leaf of the MS., which\nhas been mentioned above. The fragments of the latter part seem to\nindicate that the whole series of balades was expressly written by the\nauthor for the entertainment of the court of Henry IV: cp. D. ii. l.\n27 f. The end of it perhaps ran thus, \u2018ad fait, dont les nobles de la\nCourt se puissent duement desporter,\u2019 or something to that effect.\nI. All that remains of the first stanza is the endings of the first\nthree lines, and more than half of the second stanza is also lost.\n16. _Moun._ Forms such as this, e.g. \u2018soun,\u2019 \u2018doun,\u2019 \u2018noun,\u2019 \u2018bount\u00e9,\u2019\nand the \u2018-oun\u2019 terminations in xxi. and elsewhere, usually appear with\n\u2018o\u0305n\u0305\u2019 in the MS. Note however that \u2018noun\u2019 is written fully in xxi. ll.\n17. _voldroit_: a common use of the conditional in our author, cp.\n_Mir._ l. 25. Here it is answered by the future \u2018averai.\u2019 The meaning\nseems to be \u2018If God should put an end to my happiness and to my life\nat once, my faith being unbroken, I should be content; but meanwhile I\nremain true to thee always, whatever may befall.\u2019\nII. 4. _q\u2019il s\u2019esjoiera._ The Roxb. editor gave by mistake \u2018qils\u2019 for\n\u2018qil,\u2019 out of which Dr. Stengel produces \u2018qil ssesjoiera,\u2019 with the\nremark \u2018Verdoppelung anlautender Consonanten nach vocalischem Auslaut\nauch sonst h\u00e4ufig.\u2019 The passages to which he refers in support of this\ncurious statement are ix. l. 13, where the Roxb. edition has \u2018tanquil\nlest\u2019 by pure mistake for \u2018tanquil sest,\u2019 and ix. l. 31, where he has\nchosen to make \u2018un ssi\u2019 out of \u2018uns si.\u2019 This shows the danger of\nconstructing a theory without ascertaining the facts.\n9. _come._ Dr. Stengel is not right in proposing to read \u2018com\u2019 for\n\u2018come\u2019 and \u2018ou\u2019 for \u2018ove,\u2019 wherever the words occur. These words\nregularly count as monosyllables for the metre, but the author much\nmore commonly wrote them with the final \u2018-e.\u2019 Occasionally we have\n\u2018com\u2019 in the _Balades_ (twice for instance in this stanza), and once\nin the _Mirour_ we have \u2018ou\u2019 for \u2018ove\u2019 (l. 8376). Similarly \u2018povere,\u2019\n\u2018yvere,\u2019 are regularly dissyllables by slurring of the medial \u2018e,\u2019\nand are occasionally written \u2018povre,\u2019 \u2018yvre.\u2019 On the other hand \u2018ore\u2019\nis sometimes a dissyllable, as _Bal._ xxviii. 1, and sometimes a\nmonosyllable, as _Mir._ 37, 1775, &c., and some words such as \u2018averai,\u2019\n\u2018overaigne,\u2019 \u2018yveresce,\u2019 vary between the longer and the shorter form.\n12. _com_: so in MS., wrongly \u2018come\u2019 in Roxb. edition, which also has\n\u2018viveet\u2019 wrongly for \u2018vive et\u2019 of the MS.\n23. _Et pensetz, dame._ An additional weak syllable is occasionally\nfound at the caesura in this metre: cp. xix. l. 20, xxiii. l. 14, xxv.\nl. 8, &c., xxxiii. l. 10, xxxviii. l. 23, xliv. l. 8, xlvi. l. 15,\n_Trait._ ii. l. 5, &c. In every case the additional syllable is at\na break after the second foot (epic caesura). It may be a question,\nhowever, whether \u2018dame\u2019 should not be taken as a monosyllable in some\ncases: see Introd. p. xxx.\nIII. 1. _celle_, used for the definite article: see note on _Mir._ 301.\n_peigne_: this form of spelling does not indicate any difference in\npronunciation, for the rhymes \u2018pleine,\u2019 \u2018meine,\u2019 are used to correspond\nwith it in the next stanza. It is intended to produce visible\nconformity with the verb \u2018compleigne,\u2019 to which it rhymes, and so in\nl. 15 we have \u2018halteigne\u2019 pairing with \u2018atteigne.\u2019 The verbal ending\n\u2018eigne\u2019 rhymes regularly with \u2018eine\u2019 both in the French and English of\nour author, and the \u2018g\u2019 often falls out of the spelling.\n10. _Milfoitz_: one word in the MS.; so \u2018millfoitz\u2019 ix. l. 10.\nIIII. 3. _s\u2019ad fait unir_, \u2018has united itself\u2019: see note on _Mir._ 1135.\n4. _As toutz jours mais_: cp. _Mir._ 2856.\n11. _sufficaunce_: endings of this kind represent the MS. \u2018-a\u0305n\u0305ce,\u2019\ncp. note on i. l. 16.\n16. _la_: so in the MS. The Roxb. ed. gives \u2018sa\u2019 by mistake.\nIIII*. The number is repeated by inadvertence, so that the whole\nseries consists really of fifty-one balades, apart from the religious\ndedication at the end and the Envoy.\n4. _Por toi cherir_: see note on _Mir._ 6328. The address in the second\nperson singular is unusual in the _Balades_ and hardly occurs except\nhere and in the contemptuously hostile pieces, xli-xliii.\n11. _dont_, answering to \u2018auci\u2019: see note on _Mir._ 217.\n17. _tes_: see Glossary under \u2018ton\u2019: cp. \u2018vos amis,\u2019 ix. l. 5.\n22. The MS. has \u2018De,\u2019 as Dr. Stengel has rightly conjectured.\nMargin: _d\u2019amont jesqes enci_, \u2018from the beginning up to this point:\n\u2018d\u2019amour\u2019 is a mistake of the Roxb. editor.\nVI. 6 f. _par quoi_, &c., \u2018wherefore mine eye hath desire, to the end\nthat I may see again your presence,\u2019 i.e. desires to see, &c.\nVII. 6. _l\u2019estre_, \u2018habitation,\u2019 i.e. place of abode. \u2018I desire your\ncountry as my dwelling-place.\u2019\n7. _Come cil qui_: cp. xi. l. 16, and see note on _Mir._ 27942.\n24. _Qe jeo n\u2019ai plus_, &c., a variation of the form of expression used\nin xviii. l. 8 f. and common in our author: see _Mir._ 18589. Usually\nthe \u2018plus\u2019 of the second clause answers to some such word as \u2018tiel\u2019 in\nthe first.\nVIII. 17. _retenue_, \u2018engagement\u2019 to follow or serve: cp. xv. l. 14.\nIX. 6. The \u2018trescentier\u2019 of the Roxb. edition is a mistake.\n16. _en voie_: see \u2018envoie\u2019 in Glossary.\n24. _sicom jeo songeroie_: conditional for subjunctive: cp. _Mir._ 25.\n36. _demorir_, \u2018remain.\u2019 Dr. Stengel wrongly alters to \u2018de morir,\u2019\nwhich is nonsense.\n41. _au droit devis_: see note on _Mir._ 83.\nX. 2. The reading \u2018jour\u2019 for \u2018jeo\u2019 in this line is simply a mistake of\nthe Roxb. editor.\n5. _Maisqu\u2019il vous pleust_, \u2018provided that it might please you,\u2019 pret.\nsubj.: \u2018maisque\u2019 in this sense is used either with indicative or\nsubjunctive, cp. xi. l. 8, xxiii. l. 10, &c.\n7. _Q\u2019avoir porrai_, \u2018so that I may have\u2019: cp. _Mir._ 364.\n13. _s\u2019allie_, \u2018binds itself (to you).\u2019\nXI. 5. _pour sercher le monde_: cp. xxi. l. 18, and _Mir._ 25240.\n23. _perestes._ The reading \u2018par estes\u2019 is a mistake; the MS. has\n\u2018pestes,\u2019 which might be either _perestes_ or _parestes_, but _perest_\noccurs written out fully in _Mir._ 1760, 2546.\n_dangerouse_, \u2018reluctant to love\u2019: see note on xii. l. 8.\nXII. 1. Perhaps the author wrote \u2018Ma,\u2019 but the scribe (or rather the\nilluminator) gives \u2018La.\u2019\n_Chalandre_: cp. _Mir._ 10707 ff.\n8. _Danger._ This name represents in the love-jargon of the day\nthose elements which are unfavourable to the lover\u2019s acceptance by\nhis mistress, partly no doubt external obstacles, but chiefly those\nfeelings in the lady\u2019s own mind which tend towards prudence or prompt\nto disdain. In the _Roman de la Rose_, which was the most influential\nexample of this kind of allegory, Danger is the chief guardian of the\nrose-bush. He has for his helpers Malebouche, who spreads unfavourable\nreports of the lover, with Honte and Paour, who represent the feelings\nexcited in the lady\u2019s mind leading her to resist his advances. Of\nthese helpers the most valiant is Honte, daughter of Raison and\nMesfait. These all are the adversaries of the Lover and of Bel-Acueil\nhis friend and helper. See _Rom. de la Rose_ ll. 2837 ff. Elsewhere the\nword \u2018dangier\u2019 is used for the scornfulness in love of Narcissus, _Rom.\nde la Rose_ 1498,\n  \u2018Du grant orguel et du dangier\n  Que Narcisus li ot men\u00e9.\u2019\nor of the difficulties made by a mistress,\n  \u2018Or puet o s\u2019amie gesir,\n  Qu\u2019el n\u2019en fait ne dangier ne plainte.\u2019\n  _Rom. de la Rose_ 21446 f.\nHere the author says \u2018Danger turns his eyes away,\u2019 that is, the lady\u2019s\nfeelings of disdain or reluctance deprive him of her favour, and in l.\n19 he entreats her to remove \u2018danger\u2019 from her regard. This idea is\nillustrated further by the expressions in xxvi. l. 26,\n  \u2018Ne sai si vo danger le voet despire;\u2019\nand xxxvii. l. 20,\n  \u2018Vostre danger tantost m\u2019ad deslai\u00e9:\u2019\nwhere \u2018danger\u2019 clearly stands for the lady\u2019s aversion to the lover\u2019s\nsuit: see also xxiii. l. 10, xxx. l. 15 ff., and _Conf. Am._ iv.\n3589. In _Conf. Am._ iii. 1517 ff., and v. 6613 ff., Danger is very\nclearly described as the deadly enemy of the lover, always engaged in\nfrustrating his endeavours by his influence over the lady. Note also\nthe adjective \u2018dangerous\u2019 in the last balade; so \u2018dangereus,\u2019 _Rom. de\nla Rose_ 479, \u2018grudging,\u2019 and \u2018dangerous\u2019 in the English translation,\nl. 1482, \u2018disdainful.\u2019\n11. The same complaint is made _Conf. Am._ v. 4490 ff., but the reply\nthere given (4542) is complete and crushing.\n27. _Q\u2019a_: the Roxb. ed. gives \u2018Qe\u2019 by mistake for \u2018Qa.\u2019\nXIII. 1. _muance_, see Glossary. The Roxb. ed. gives \u2018nivance,\u2019 but\nthe MS. reading seems to be rather \u2018mvance,\u2019 the \u2018v\u2019 being written for\ngreater distinctness as in \u2018remue\u2019 xv. l. 8, &c. Certainly change is\nmore characteristic of March than snow, and it is the changes of his\nfortune of which the lover complains,\n  \u2018Ore ai trov\u00e9, ore ai perdu fiance.\u2019\n8. _al oill_: cp. _Mir._ 5591, \u2018al un n\u2019a l\u2019autre\u2019; but we might read\n_a l\u2019oill_. For the MS. reading here cp. _Mir._ 5386, where the MS. has\n\u2018al lun ne lautre.\u2019\nXIIII. 6. _dont_, answering to \u2018si\u2019 above: see note on _Mir._ 217.\n17. _asseine_, from \u2018assener,\u2019 here meaning \u2018strike.\u2019\n20. \u2018I cannot fail to have the fortune of one (or the other),\u2019 i.e.\ndeath or sickness. The word \u2018tant\u2019 in the line above is not answered by\nanything and does not seem to mean much.\nXV. 1. _creance_: see \u2018credentia\u2019 in Ducange. It means a cord for\nconfining the flight of falcons.\n25. \u2018All my prayers are to your image at the time when,\u2019 &c.\n27. _vostre proie_, \u2018your prey,\u2019 i. e. your possession by right of\ncapture.\nXVI. 6 ff. \u2018But by feeding on this food of the mind I cannot, though I\nseek it up and down, find for myself the path of grace.\u2019 The food he\nfeeds on is his feeling of hope: for \u2018celle sente\u2019 = \u2018la sente,\u2019 cp.\niii. 1, and see _Mir._ 301.\n26. _Q\u2019es._ The confusion of singular and plural in the second person\nis common in our author: see note on _Mir._ 442.\n(\u2018Q\u2019es\u2019 is of course for \u2018Qe es,\u2019 \u2018qe\u2019 or \u2018que\u2019 being quite a regular\nform of the relative used as subject by our author. I note this here\nbecause Dr. Stengel\u2019s remarks are misleading.)\n28. _maisq\u2019il vous talente_, \u2018if only it be pleasing to you.\u2019\nXVII. 2. _Salvant l\u2019estat d\u2019amour_: a kind of apology for the idea of\nblaming his mistress: cp. xxii. l. 26.\n5. _guardon_: so written in full in the MS., cp. xxxiii. l. 6, so that\nit is not a case of \u2018falsche Aufl\u00f6sung,\u2019 as Dr. Stengel assumes. He is\nright enough as regards \u2018perlee\u2019 l. 19, and \u2018parcer\u2019 xviii. l. 6.\n27. \u2018I cannot leave off from loving her\u2019: \u2018maisque\u2019 here \u2018but that,\u2019\ncp. xl. l. 7, _Trait._ xiv. l. 10.\nXVIII. 11. _Qe jeo ne crie plus_: a favourite form of expression with\nour author: cp. vii. l. 24, xxx. l. 13, _Mir._ 18589.\nXIX. 17. _proeu_, the same as \u2018prou\u2019 apparently: \u2018proen\u2019 can hardly be\nright, though the MS. would equally admit that reading.\n18. _trieus_: cp. xxxix. l. 15. The usual form in the _Mirour_ is\n\u2018truis.\u2019 The Roxb. ed. has \u2018criens\u2019 by mistake.\nXX. 1. _Roe_: treated as a monosyllable in the verse here, but\notherwise in _Mir._ 10942.\n2. The position of the conjunction \u2018mais\u2019 is characteristic of our\nauthor, who frequently treats \u2018and\u2019 and \u2018but\u2019 in the same way in the\n_Confessio Amantis_. Cp. xxxvii. ll. 9, 19, _Mir._ 100, 415, 7739, &c.\n6. So MS. The reading \u2018basse\u2019 and the omission of \u2018lever\u2019 are mistakes\nof the Roxb. ed.\n22. _mesna sa leesce_, \u2018had his joy\u2019: \u2018mener\u2019 (but more commonly\n\u2018demener\u2019) is used with words meaning joy, sorrow, &c., to indicate the\nfeeling or expression of it, e.g. xxxiii. l. 5.\nXXI. 2. _comparisoun_: see note on i. l. 16.\n6. _par tant_, \u2018therefore\u2019: cp. _Mir._ 119.\n15. _veneisoun_, \u2018chase,\u2019 hence \u2018endeavour.\u2019\n18. Dr. Stengel rightly gives \u2018Trestout\u2019: nevertheless the MS. has\n\u2018Terstout\u2019 written in full.\n20. _Honte et paour_, see note on xii. l. 8.\n21. _N\u2019i._ This seems preferable to \u2018Ni,\u2019 being equivalent to \u2018Ne i\u2019\n\u2018nor there\u2019 (i = y), cp. xxxvii. l. 10. The proper word for \u2018nor\u2019 is\n\u2018ne,\u2019 not \u2018ni.\u2019\nXXIII. 5. _l\u2019_ for \u2018le,\u2019 as indirect object, \u2018to her\u2019: see Glossary\nunder le, _pron._\n_plevi_: so MS., as Dr. Stengel conjectures: cp. _Trait._ xvii. l. 2.\n10. _danger_: see note on xii. l. 8.\n13. _lui_, \u2018her,\u2019 see Glossary.\n15. _auns_: the MS. reading here might be \u2018anns,\u2019 as given in Roxb.\ned., but it is quite clearly \u2018aun\u2019 in xxxii. l. 1.\nXXIIII. 5. _autre, si le noun_: so MS. rightly. It means \u2018anything else\nexcept it,\u2019 i.e. his lady\u2019s name, \u2018noun\u2019 being the negative: cp. _Mir._\n            \u2018qu jammais parla\n  Parole, si tresfalse noun,\u2019\n  \u2018Certes, si de vo teste noun,\n  N\u2019ad est\u00e9 dit d\u2019aucune gent.\u2019\nXXV. 8. See note on ii. l. 23.\n10. The MS. has \u2018Portont\u2019 and in l. 13 \u2018sache\u2019: Roxb. ed. \u2018Partout\u2019 and\n\u2018sachez.\u2019\n11. _Du quoi_: so MS., Roxb. ed. \u2018Un quoi,\u2019 which is nonsense.\n18. _q\u2019a_: Roxb. ed. \u2018qe\u2019 by mistake for \u2018qa.\u2019\n19. _Et d\u2019autrepart_: Roxb. \u2018En dauterpart,\u2019 MS. Et daut_re_part.\nXXVI. 4. MS. \u2018sil,\u2019 not \u2018cil,\u2019 as given in Roxb. ed.\n9. \u2018If a man gives himself, it is a proof,\u2019 &c. For the form of\nexpression, which is a favourite one with our author, cp. _Mir._ 1244,\nnote.\n15. _perfit_: cp. _Ded._ ii. 23.\n26. _vo danger_: see note on xii. l. 8.\nXXVII. 1. The first line is too long, but the mistake may be that of\nthe author. Similarly in _Mirour_ 3116, 14568, we have lines which are\neach a foot too long for the metre. In all cases it would be easy to\ncorrect: here, for example, by reading \u2018Ma dame, quant jeo vi vostre\noill riant.\u2019\nIn xii. l. 22 we have, \u2018Douls, vair, riant,\u2019 as a description of eyes.\n3. Roxb. \u2018Par un,\u2019 Dr. Stengel \u2018Par mi,\u2019 MS. \u2018P_ar_mi.\u2019\n5. _jeo me paie_, \u2018I am content.\u2019\n24. _Parentre deus_, \u2018between the two (alternatives)\u2018: cp. _Mir._ 1178.\nXXIX. 19. _pourcella_, cp. xlii. l. 7, so \u2018pourcela,\u2019 _Mir._ 2349, &c.\nXXX. 5. _Le Nief_: I suspect this is a mistake of the transcriber for\n\u2018Le vent.\u2019 It is not the ship that imperils his life but the storm, and\n\u2018Le\u2019 for \u2018La\u2019 is rather suspicious here.\n8. _Uluxes_: the usual form of spelling in our author\u2019s works, both\nFrench and English.\n13. Cp. xviii. l. 9.\n15. _Danger_: see note on xii. l. 8. Here the double meaning of the\nword is played upon, danger in the ordinary sense and \u2018danger\u2019 as\nrepresenting the forces opposed to the lover.\nXXXII. This alone of the present series of balades has no envoy.\n15. Roxb. ed. omits \u2018se,\u2019 and accordingly Dr. Stengel turns \u2018qa\u2019 into\n\u2018que ia,\u2019 to restore the metre.\n20. _retenue_, \u2018service,\u2019 referring to \u2018servant\u2019 just above.\nXXXIII. 2. _a bone estreine_, a form of good wish, as \u2018a mal estreine\u2019\n(_Mir._ 1435) is of malediction.\n5. See note on xx. l. 22.\n6. _guardoner_: so in MS., cp. xvii. l. 5.\n10. See note on ii. l. 23.\nXXXIIII. 6. _a covenir_, apparently \u2018by agreement.\u2019\n11. The word omitted by the Roxb. ed. is \u2018a.\u2019\n18. _De Alceone._ The hiatus must be admitted, as indicated by the\nseparation in the MS., cp. _Mir._ 12228. We must not accent \u2018Alceone\u2019\non the final \u2018-e\u2019 as Dr. Stengel proposes, because of the way the word\nis used in the _Confessio Amantis_, rhyming, for example, with \u2018one,\u2019\niv. 3058. \u2018Ce\u00efx\u2019 is a dissyllable here and in the English.\nXXXV. 10. _en droit de_, \u2018as regards\u2019: see Glossary, \u2018endroit.\u2019\n17. _en droit de mon atour_, \u2018as regards my state.\u2019\n22. _falcoun_: the Roxb. ed. gives \u2018facon,\u2019 a false reading which has\nhitherto entirely obscured the sense.\nXXXVI. 3. _Papegai._ This seems to stand for any bright-plumaged bird.\nIt is not to be supposed that Gower had the definite idea of a parrot\nconnected with it.\n6. _au tiel_: so MS., but Roxb. ed. \u2018aut tiel,\u2019 whence Dr. Stengel\n\u2018au ttiel,\u2019 in pursuance, no doubt, of his theory of \u2018Verdoppelung\nanlautender Consonanten\u2019: see note on ii. l. 4.\n_au tiel assai_, \u2018with such trial,\u2019 i.e. \u2018so sharply.\u2019\n15. For the opposition of the rose and the nettle cp. xxxvii. 24,\nXXXVII. 4. _la_: used (as well as \u2018le\u2019) for indirect object fem. See\nGlossary.\n9. See note on xx. l. 2.\n10. _entr\u00e9e._ The termination \u2018-\u00e9e\u2019 constitutes one syllable only here,\nas at the end of the verse, where \u2018-\u00e9\u2019 and \u2018-\u00e9e\u2019 rhyme freely together:\nsee, for example, the rhymes in xvii.\n19. _me refiere_, \u2018refer myself,\u2019 i.e. \u2018make appeal.\u2019 The rhyme\nrequires correction of the reading \u2018refiers.\u2019\nXXXVIII. 1. Cp. _Mir._ 12463 ff., where the \u2018piere dyamant tresfine\u2019\nis said to disdain a setting of gold because drawn irresistibly to\niron. The loadstone and the diamond became identified with one another\nbecause of the supposed hardness of both (\u2018adamant\u2019).\nXXXIX. 3. For this use of \u2018et,\u2019 cp. xviii. 7.\n9. _asseine_: rather a favourite word with our author in various\nmeanings, cp. x. l. 10, \u2018jeo mon coer asseine,\u2019 \u2018I direct (the\naffections of) my heart\u2019; xiv. l. 17, \u2018la fiert\u00e9 de son corage\nasseine,\u2019 \u2018strike down the pride of her heart\u2019; and here, where \u2018Qui vo\npersone ... asseine\u2019 means \u2018he who addresses himself to your person.\u2019\n18. _pluis_: this form, which occurs also iv. l. 15, \u2018De pluis en\npluis,\u2019 seems to be only a variation of spelling, for it rhymes here\nand elsewhere with -us, -uz: see Introduction, p. xxviii f.\nXL. 7. _Ne puiss hoster_, &c. Cp. xvii. l. 27, \u2018Ne puis lesser mais\njeo l\u2019ameray\u2019: \u2018hoster\u2019 means properly \u2018take away,\u2019 hence \u2018refrain\n(myself).\u2019\n_me pleigne_: so MS. The Roxb. ed. gives \u2018ma pleine.\u2019\n11. _serretz._ The future tense (if it be future) need give us no\nanxiety, in view of the looseness about tenses which is habitual with\nour author: cp. xliv. l. 6, _Mir._ 416. In any case \u2018serietz,\u2019 which\nDr. Stengel substitutes, is not a correct form.\n22. _chaun\u00e7on_: MS. cha\u0305n\u0305con.\nXLI. Here the address is from the lady to her lover, and so it is also\nin the three succeeding balades and in xlvi. Notice that the second\nperson singular is used in xli.-xliii. where the language is that of\nhostile contempt.\n9. _sent_, for \u2018cent\u2019: so \u2018Si\u2019 for \u2018Ci\u2019 in the Title of the _Balades_,\nand \u2018Sil\u2019 in xlii. l. 20, &c. The converse change of \u2018s\u2019 to \u2018c\u2019 is not\nuncommon, see _Mir._ 799.\n17. _q\u2019ensi ment_, \u2018which thus lies\u2019: Dr. Stengel\u2019s alteration\n\u2018qensiment\u2019 is quite without justification.\n18. _sciet_: so MS, not \u2018ciet.\u2019\n20. _aparcevoir_: in MS. contracted, \u2018a\ua751cevoir,\u2019 but cp. _Mir._ 123, &c.\nXLII. 7. _de ta falsine atteinte_, \u2018by thy convicted falseness.\u2019\n10. _par tiele empeinte_: cp. _Trait._ iv. l. 17.\n20. _Sil_, for \u2018Cil\u2019: cp. xli. l. 9, xlvii. l. 7.\nXLIII. 6. \u2018I find him whom I was wont to love.\u2019\n7. _en mon endroit_, \u2018for my part.\u2019\n13. _Ne poet chaloir_: see Burguy, _Grammaire_ ii. 26.\n19. The romance of Generides exists in an English version, which has\nbeen edited by Dr. Aldis Wright from a manuscript in the library of\nTrinity Coll. Camb. (E.E.T.S. 1873).\n_Florent_, no doubt, is the same as the hero of Gower\u2019s story in _Conf.\nAm._ i. 1407 ff., though there are others of his name in Romance.\n_Partonop\u00e9_ is Partonopeus de Blois. The correction of \u2018par Tonope\u2019 is\ndue to Warton.\nXLIIII. Here the lady addresses a true lover, whose suit she accepts.\n6. _refuserai_: cp. xl. l. 11.\n23. _quoique nulls en die_, \u2018whatsoever any may say of it.\u2019\nXLV. 6. _pour vo bount\u00e9 considerer_, \u2018by reflecting on your goodness\u2019:\n\u2018pour\u2019 is here equivalent to \u2018par.\u2019\n8. \u2018To describe your face.\u2019\n12. _Pour vous amer_, \u2018to love you\u2019: see note on _Mir._ 6328.\n13. _Dont m\u2019est avis_, answering to \u2018tiele,\u2019 \u2018in such a manner that\u2019:\nsee note on _Mir._ 217.\n_pour vous essampler_, \u2018by taking you as their example,\u2019 cp. l. 6: but\nthis is not a usual sense of \u2018essampler.\u2019\n16. _vo covine_, \u2018your disposition\u2019: see Glossary.\nXLVI. The lady speaks again.\n5. _sauf toutdis_, \u2018saving always\u2019: cp. xxii. l. 26, \u2018Salvant toutdis\nl\u2019estat de vostre honour.\u2019\n15. See note on ii. l. 23.\n18. _par envoisure_; cp. _Mir._ 988. Here it means \u2018by raillery\u2019 or \u2018in\njest.\u2019\n23. _toutz passont a l\u2019essai_, \u2018surpass all others at the trial.\u2019\n24. _q\u2019amour_: the Roxb. ed. reduces the sentence to nonsense by giving\n\u2018qamont,\u2019 as conversely \u2018damour\u2019 for \u2018damont\u2019 in the margin of _Bal._ v.\nXLVII. 2. _fait sustenir_, \u2018doth support.\u2019\n4. _qui le sciet maintenir_, \u2018if a man can preserve it\u2019: cp. xxvi. l. 9.\n17. _Plus est divers_, \u2018he has more varied fortune.\u2019\nXLVIII. For this kind of thing, which recurs often enough in the\nliterature of the time, cp. _Rom. de la Rose_, 4310 ff.\n2. _le droit certein_, \u2018the true certainty\u2019: see \u2018certein\u2019 in Glossary.\n9. _le repos._ This is the reading of the MS., and so also \u2018est bass\u2019\nin l. 11. Dr. Stengel was safer than he supposed in following Todd.\nXLIX. 5. _qui deinz soi_, &c., \u2018when a man within himself,\u2019 &c., cp.\nxxvi. l. 9.\nL. 9. _le tempre suef_: cp. _Mir._ 14707.\n<LI>. This balade is not numbered and does not form one of the\n\u2018Cinkante Balades\u2019 of which the title speaks. It is a kind of\ndevotional conclusion to the series. The envoy which follows, \u2018O\ngentile Engleterre,\u2019 does not belong to this balade, being divided from\nit by a space in the MS. and having a different system of rhymes. It is\nin fact the envoy of the whole book of balades.\n19. _j\u2019espoir_: see Glossary under \u2018esperer.\u2019\nTRAITI\u00c9\nThe title \u2018Traiti\u00e9\u2019 is not in the MSS., but is inserted as that to\nwhich reference is made in the Glossary and elsewhere. What follows,\n\u2018Puisqu\u2019il ad dit,\u2019 &c., is the heading found in those MSS. which\ngive this series of balades together with the _Confessio Amantis_,\nthat is in seven out of ten copies. In the other three the _Traiti\u00e9_\noccurs independently, but in two of these, viz. the All Souls and the\nTrentham MSS., it is imperfect at the beginning, so that we cannot say\nwhat heading it had, while in the third, the Glasgow copy, it has that\nwhich is given in the critical note. It is certain in any case that the\nauthor did not regard it as inseparable from the _Confessio Amantis_.\nI. The numbers are introduced for reference: there are none in the MSS.\n4. _per_: so in the Fairfax MS. fully written, but we have \u2018par\u2019 fully\nwritten elsewhere, as xi. l. 16, therefore the contractions are usually\nso expanded, e.g. in the preceding line.\n8. _celle alme_, \u2018the soul,\u2019 cp. _Bal._ iii. l. 1, and see note on\n9. _Tant soulement_, see Glossary, \u2018tansoulement.\u2019\nII. 5. See note on _Bal._ ii. l. 23. For the substance of the passage\n7. He means that continence is better than marriage, as we see from the\nmargin of the next balade.\n20. _en son atour_, \u2018in its own condition.\u2019\nIII. 1. _parfit_: this form is preferred as expansion of the MS.\ncontraction, because it is more usual and is found fully written both\nin the _Mirour_ (e.g. 1640) and in the present work, xviii. l. 28\n(Trentham MS.), but \u2018perfit\u2019 occurs in _Ded._ i. l. 23 and _Bal._ xxvi.\n20. _retenue_, cp. _Bal._ viii. l. 17.\nIV. 5. _resemblont amorouses_: cp. _Mir._ 1094.\n17. _par tiele empeinte_: cp. _Bal._ xlii. l. 10. It seems to mean \u2018in\nsuch a manner.\u2019\nV. 8. _l\u2019espousailes_, for \u2018li espousailes,\u2019 but this use of \u2018li\u2019 as\nfem. plur. is rather irregular.\nVI. For the story see _Conf. Am._ vi. 1789 ff.\nThe Latin margin has lost some parts of words in the Trentham MS. by\nclose cutting of the edges. The Roxb. ed. does not indicate the nature\nof this loss nor correctly represent its extent, so that we are left\nto suppose, for example, that \u2018nuper\u2019 is omitted, when as a fact it\nis there, but partly cut away, and that the MS. reads \u2018violant\u2019 for\n\u2018violantes.\u2019\n6. _envoisure_, \u2018trickery,\u2019 \u2018deceit,\u2019 cp. xvi. l. 3.\n10. _sanz nulle autre essoine_, \u2018without any other cause.\u2019\n15. The margin has suffered here also in the Trentham MS., but not\nexactly as represented in the Roxb. ed.\n17. _Circes_: cp. _Mir._ 16674 f., where the same form is used,\n  \u2018Uluxes, qant il folparla\n  A Circes et a Calipsa.\u2019\nVII. Margin damaged in the Trentham MS., as above mentioned. For the\nstory cp. _Conf. Am._ ii. 2145 ff. and iv. 2045 ff.\n1. _El grant desert_, &c. Cp. Chaucer, _Monkes Tale_, l. 128.\n5. _Achelons_: so in _Conf. Am._ iv. 2068. Chaucer has \u2018Achiloyns,\u2019\nwrongly given \u2018Achiloyus\u2019 in some editions.\n9. _Eolen_: this is the form of the name used in the _Conf. Am._ v.\n11. _d\u2019Eurice_: \u2018Euricie\u2019 in the Latin margin; cp. \u2018The kinges dowhter\nof Eurice,\u2019 _Conf. Am._ ii. 2267. It is taken as the name of a country,\nbut no doubt this results from a misunderstanding of some such\nexpression as Ovid\u2019s \u2018Eurytidosque Ioles,\u2019 \u2018of Iole the daughter of\nEurytus,\u2019 taken to mean \u2018Eurytian Iole.\u2019\n_Herculem_: cp. \u2018Medeam\u2019 in viii. l. 12.\n17. _l\u2019auctour_: probably Ovid, _Met._ ix.\nVIII. Cp. _Mir._ 3725 ff. and _Conf. Am._ v. 3247 ff.\n13. _Creusa_, a dissyllable, as in _Conf. Am._ v. 4196 ff.\nIX. Cp. _Conf. Am._ iii. 1885 ff.\nX. 8. Cp. _Conf. Am._ vii. 4757 ff.\n18. _enbastiront tout le plai_, \u2018contrived the whole matter.\u2019 The word\n\u2018plait\u2019 or \u2018plee\u2019 means properly a process at law, hence a process or\ndesign of any kind: \u2018bastir un plait\u2019 is the same thing as \u2018faire un\nplait,\u2019 used of designing or proposing a thing. See Burguy, _Gram._ ii.\nunder \u2018plait\u2019 in the Glossary.\nXI. Cp. _Conf. Am._ i. 2459 ff.\n3. _com cil qui_: see note on _Mir._ 27942.\nXII. Cp. _Conf. Am._ v. 5551 ff.\n19. _hupe_: the _Conf. Am._ v. 6041 says, \u2018A lappewincke mad he was.\u2019\nThe two birds might easily be confused because both are marked by\nthe crest which in this case (according to the _Confessio Amantis_)\ndetermined the transformation. A similar confusion appears in _Mirour_\n8869, where the bird that misleads people as to the place of its nest\nis no doubt meant for a lapwing.\nXIII. 10. This punctuation is more in the manner of the author and also\ngives a better balance to the sentence than if we made the pause after\n\u2018avoir\u2019: so \u2018du roi mais\u2019 in the next line: see note on _Bal._ xx. l. 2.\n13. _dont_, consecutive, answering to \u2018tiele\u2019: see note on _Mir._ 217.\nXIV. 7. _qui_, \u2018whom.\u2019\n10. _Maisqu\u2019il chaoit_: cp. _Bal._ xvii. l. 27. \u2018He had not power to\nkeep his body from falling into the pains of love.\u2019\n13. _a l\u2019omicide esguarde_, \u2018looks towards murder.\u2019\nXV. 1-10. The losses at the beginnings of these lines in the Fairfax\nMS. are as follows: Comun | De Lan | Enqore ma | Pour essamp | Cil\nq\u2019est gu | Droitz est | Car be | To | U que | Deu |\n7. _Car beal oisel_, &c., cp. _Mir._ 7969.\n13. _Parentre deux_: cp. _Bal._ xxvii. l. 24, _Mir._ 1178.\nXVII. 2. \u2018This the faith pledged with the right hand requires.\u2019 For\n\u2018plevie au destre main\u2019 cp. _Bal._ xxiii. l. 5.\n9. _ert_, \u2018there shall be,\u2019 cp. _Mir._ 17689. Both future and\nconditional are used to express command or obligation.\n13. This is the traditional character of Gawain \u2018the Courteous\u2019:\n  \u2018\u201cArt thou not he whom men call light-of-love?\u201d\n  \u201cAy,\u201d said Gawain, \u201cfor women be so light.\u201d\u2019\n  Tennyson, _Pelleas and Ettarre_;\nXVIII. 22. This Envoy, though it may be taken to have reference to the\nwhole series of balades composing the _Traiti\u00e9_, belongs in form to the\nconcluding balade and speaks of it specially, \u2018ceste Balade envoie.\u2019 It\nis addressed to the world generally, \u2018Al universit\u00e9 de tout le monde,\u2019\nand, as was the wont of Englishmen who wrote in French, the author asks\npardon for his deficiencies of language.\nThe Latin lines \u2018Quis sit vel qualis\u2019 follow the _Traiti\u00e9_, so far as I\nknow, in every existing copy, and must be taken in connexion with it.\nIn all except one of the MSS. these first nine lines are followed, as\nin the text given, by the short _Carmen de variis in amore passionibus_\nbeginning \u2018Est amor in glosa,\u2019 and this is followed by the eight lines\nbeginning \u2018Lex docet auctorum.\u2019 In the Trentham copy, however, the\nintervening _Carmen_ is omitted and these last eight lines are given as\nif they formed one piece with the first nine.\n\u2018QUIS SIT VEL QUALIS,\u2019 &C.\n2. _mentalis sit amor_, &c. I take this to mean, \u2018so that there may be\nsuch spiritual love (as I have described) in the order\u2019; but it is not\nvery clear, and it must be noted that F punctuates after \u2018mentalis.\u2019\n3 f. \u2018We may fear what is to come by the example of what is past;\nto-morrow as yesterday the flesh may be lightly stirred.\u2019\nCARMEN DE VARIIS, &C.\nWith this compare _Bal._ xlviii., and _Rom. de la Rose_, 4320 ff.,\n  \u2018Amors ce est pais ha\u00efneuse,\n  Amors est ha\u00efne amoreuse,\u2019 &c.\n1. _in glosa_, \u2018by interpretation.\u2019\n\u2018LEX DOCET AUCTORUM,\u2019 &C.\n1. _quod iter_, &c., \u2018that the fleshly pilgrimage is more secure for\nthose who have the bands of wedlock upon them.\u2019\n5. _quasi regula_: apparently comparing marriage to a monastic rule,\ninto which men are gathered for their salvation.\n7. _Hinc vetus annorum._ The comment on this concluding couplet is to\nbe found in the record of the poet\u2019s marriage, in the year 1397-8, to\nAgnes Groundolf.\nGLOSSARY\nAND\nNOTE. This Glossary is intended to be a complete Vocabulary of the\nlanguage used by Gower in his French works, recording as far as\npossible every word and every form of spelling, with a sufficient\nnumber of references to serve for verification. The meanings in English\nare given only where this seems desirable, either for explanation of\nthe less usual words or to distinguish the various uses of those that\nare more familiar. It must be remembered that some of the meanings\ngiven are conjectural, and the unqualified statements of the Glossary\nare sometimes discussed in the Notes.\nWith regard to the references, it should be noted that the number\nof them is not at all an indication of the frequency with which a\nword occurs. Many of the commonest words, occurring in one form of\nspelling only and presenting no difficulty, are dismissed with a single\nreference to the first passage where they occur in each section of the\nauthor\u2019s works. On the other hand words which are found with different\nforms of spelling usually have references given for each form, and\noften the fact that a word is of uncommon occurrence or presents\nsome difficulty as regards meaning has caused it to be followed by\na larger number of references. It should be observed that for the\npurposes of the Glossary our author\u2019s French works have been regarded\nas falling into two distinct sections, the first consisting of the\n_Mirour de l\u2019Omme_, and the second of the _Balades_ and the _Traiti\u00e9_,\nand wherever a word or form occurs in both sections the double\nreference is given. This is done in order to exhibit the likeness or\ndifference of the language used, and to serve as additional evidence\nof the authorship of the _Mirour_. For Proper Names a complete set of\nreferences is regularly given, but allegorical names and personified\nvices and virtues are not usually classed as Proper Names.\nThe references to a number only are to lines in the _Mirour de l\u2019Omme_.\nThe letters D, B, and T, followed by a Roman and an Arabic numeral,\nrefer to the balades in the _Dedication_, the _Cinkante Balades_, and\nthe _Traiti\u00e9_ respectively. These are not referred to in the Glossary\nby lines but only by stanzas. The Table of Contents at the beginning\nof the _Mirour_ is referred to by the letter C. Such a reference as\n16272 (R) is to the rubric following l. 16272.\nWhere difference of spelling consists in the insertion or omission of a\nsingle letter, the fact is often recorded by means of parenthesis, e.g.\n\u2018con(n)estable,\u2019 \u2018baro(u)n,\u2019 indicating that both \u2018connestable\u2019 and\n\u2018conestable,\u2019 \u2018baroun\u2019 and \u2018baron,\u2019 are found. The inflexional _s_ or\n_z_ in the termination of singular nouns is usually treated in the same\nway, but references are not always given for both forms. The gender\nof substantives is not noted, because so much irregularity prevails\nin this respect that it seems hardly worth while to investigate the\nsubject. All verbal inflexions of any interest have been set down. The\ngrammatical abbreviations, _s._ substantive, _a._ adjective, _v.a._\nverb active, _v.n._ verb neuter, 1 _s.p._ first person sing. pres.\ntense, _pp._ past participle, and so on, will be readily understood.\nWords which occur in the text with an initial mute _h_ dropped owing to\nelision will usually be found under the letter _h_.\n    =a=, _for_ =ad=, _see_ =avoir=.\n    =A\u00e4ron=, _see_ =Aron=.\n    =abaier=, _v.a._ 4282, bark forth.\n    =abandonn\u00e9(e)=, _s._ 8943, 8984, devoted servant.\n    =abandon(n)er=, =habandonner=, _v.a._ 546, 1507, 2169, B. xvii. 2,\n        deliver up, give freely.\n    =abatre=, _v.a._ 315, 7855, beat down, overcome, abate:\n      =s\u2019abatre=, 16566, be overcome.\n    =abaubir=, _v.a._ 25761, confuse.\n    =abbesse=, _s._ 12115, abbess.\n    =abeisser=, =abesser=, _v.a._ 2124, 3846, lower, abase.\n    =abesser=, _see_ =abeisser=.\n    =abev(e)rer=, _v.a._ 2410, 11837, supply with drink.\n    =abeyver=, _v.a._ 12956, supply with drink.\n    =abhominacioun=, _s._ 1670.\n    =abhosm\u00e9=, _a._ 1121, abominable; 8195, filled with horror.\n    =abit=, _see_ =habit=.\n    =\u2019abitement=, _s._ 12535, habitation.\n    =abject=, _a._ 12836, cast away.\n    =abondance=, _see_ =habondance=.\n    =abonder=, _see_ =habonder=.\n    =absoldre=, _see_ =assoldre=.\n    =absolucioun=, _s._ 10380.\n    =abus\u00e9e=, _a._ 7695, wrongful, perverse.\n    =abusioun=, _s._ 20471, abuse.\n    =acatant=, _s._ 7456, buyer:\n      _cp._ =achatant=.\n    =acatement=, _s._ 25806, buying.\n      _cp._ =achater=.\n    =accidie=, =accide=, _s._ 255, 5126, sloth.\n    =accompte=, =acompte=, _s._ 1504, 6519, 11922, reckoning, account,\n        affair.\n    =accord=, =accorder=, _see_ =acord=, =acorder=.\n    =accoustumm\u00e9=, _s._ 7330, customer.\n    =accru(z)=, _see_ =acrestre=.\n    =accusatour=, _s._ 17471, accuser.\n    =accusement=, _s._ 8852, accusation.\n    =achatant=, _s._ 7430, buyer:\n      _cp._ =acatant=.\n    =Achelons=, T. vii. 1.\n    =achever=, =achiever=, _v.a._ 331, 336, accomplish.\n    =Achilles=, =Achillant=, 23365 ff.\n    =s\u2019acliner=, _v._ 7836, incline.\n    =acompaign(i)er=, =acompainer=, _v.a._, _n._ and _refl._ 370, 607,\n      2 _s.fut._ =acomparas=, 21536: pay for.\n    =acomplissement=, _s._ B. i. 3, deed.\n    =acomptant=, _s._ 6902, accountant.\n    =acompter=, _v._ 1747, reckon up, give an account.\n        29440, agreement, company.\n    =acordance=, _s._ 2947, agreement.\n    =acordant=, =accordant=, _a._ 738, 18001, B. xxxii. 3, in agreement,\n        suitable.\n    =acordement=, _s._ 593.\n        agree, be willing.\n    =acorder=, _s._ 13894, agreement.\n    =acort=, _see_ =acord=.\n    =acostoier=, _v.n._ 5804, be by the side.\n    =s\u2019acoupler=, _v._ 9186, have intercourse together.\n    =acoustumer=, _see_ =acustummer=.\n    =acoustummable=, _a._ 9581, accustomed.\n    =acoustummance=, _see_ =acustummance=.\n    =acoustumm\u00e9=, _see_ =acustumm\u00e9=.\n    =acqueintance=, _see_ =aqueintance=.\n    =acquere=, =a(d)quere=, _v.a._ 1990;\n    =acquester=, =aquester=, _v.a._ 1352, 5360, =adquester=, 7204,\n        acquire.\n    =acquiter=, =aquiter=, _v.a._ 11095, 11209, remit, set free, acquit,\n        perform.\n    =acrestre=, (=accrestre=), =acroistre=, _v.a._ 7030, 9941, 18007;\n      _pp._ =accru(s)=, =accru(z)=, 2778, B. xvi. 2: increase,\n        strengthen, cause.\n    =aculper=, _v.a._ 27263, blame.\n    =acun(s)=, _see_ =ascun(s)=.\n    =acurre=, _see_ =acourre=.\n    =acustum(m)ance=, =acoustummance=, _s._ 8826, 18003, 24385, custom,\n        intercourse.\n    =acustummant=, _a._ 6809, accustomed.\n    =acustumm\u00e9=, =acoustum(m)\u00e9=, _a._ 2680, 6906, 23242, accustomed,\n        habitual.\n    =acustummer=, =ac(o)ustumer=, _v.a._ 6437, accustom; 9450, 27699,\n        practise.\n    =ad=, _see_ =avoir=.\n        continually, in order.\n        hold of, seize, reach.\n    =adherder=, (=adherdre=), _v.a._ 2347, 6142, attach:\n      _cp._ =aherdre=.\n    =adhers=, _pp._ 14457, attached.\n    =adjouster=, =adjuster=, _v.a._ 3148, 6350, add.\n    =adjug(g)er=, _v.a._ and _n._ 1504, 24787, judge, pronounce (as a\n        decision).\n    =adjutoire=, _s._ 18693, assistance.\n    =adonque=, _adv._ 15036, then.\n    =adoubbement=, _s._ 18090, equipment.\n    =adoub\u00e9=, _s._ 15131, armed knight.\n    =adouber=, _v.a._ 14271, equip, appoint.\n    =adourer=, _see_ =aourer=.\n    =adourner=, _see_ =aourner=.\n    =adquere=, _see_ =acquere=.\n    =adquester=, _see_ =acquester=.\n    =adrescer=, _v.a._ 8070, B. vi. 3, direct:\n      =s\u2019adrescer=, 5784, B. xliv. 3, apply oneself.\n    =aduner=, _v.a._ 6640, gather together.\n    =adur\u00e9=, _a._ 14276, hardened.\n    =advers=, =adverse=, _a._ 4630, 23532, hostile.\n    =adversaire=, _s._ 570, enemy.\n    =adversant=, _a._ 14084, hostile:\n    =adverse=, _s._ 3168, enemy.\n    =adverser=, _v.n._ 4084, be opposed.\n    =adverser=, _a._ 2324, hostile, perverse.\n      _f._ =adversiere=, 197: enemy.\n    =adverser=, _s._ 10289, 14047, adversity.\n    =adversit\u00e9=, =adverset\u00e9=, _s._ 252, 504.\n    =affaitier=, =af(f)aiter=, _v.a._ 5162, 14065, 20140, train, teach.\n    =affeccioun=, _s._ B. xxi. 3.\n    =afferant=, _s._ 11756, due place.\n    =affere=, _see_ =affaire=.\n        strike, belong, be fitting:\n      =s\u2019afferir=, 13177, agree.\n    =affermer=, _v.a._ 1952, 10187, affirm, strengthen.\n    =affiance=, _s._ 8683, assurance.\n    =affier=, _v.a._ 10158, affiance:\n      =s\u2019affier=, 3589, trust.\n    =affliccioun=, _s._ 4131.\n      _v.n._ 11952, think foolishly.\n    =s\u2019afforcer=, _v._ 1995, endeavour.\n    =affoubler=, _v.a._ 7111, put on (a garment):\n      =s\u2019affoubler=, 871, dress oneself.\n    =agait=, =agaiter=, _see_ =aguait=, =aguaiter=.\n    =Agamenon=, B. xx. 3, T. ix. 2.\n    =agard=, =agarder=, _see_ =aguard=, =aguarder=.\n    =s\u2019agreer=, _v._ 14520, be pleased.\n    =s\u2019aggregger=, _v._ 1516, grow worse.\n        piercing.\n        lurking-place, snare, danger.\n    =aguaiter=, =agaiter=, _v.a._ 719, 4823, 18124, lie in wait for.\n      imperat. =aguar=, 582: see, look at, pay regard, take care.\n    =aguile=, _s._ 6751, needle.\n    =aherdre=, _v.a._, 3 _s.p._ =ahert=, 5872, attach.\n    =s\u2019ahonter=, _v._ 2529, be ashamed.\n        B. xlviii. 3, =aignale=, 9119: lamb.\n    =aiguiloun=, _see_ =aguilloun=.\n    =ailours=, _adv._ B. xl. 2, T. xi. 2, =aillours=, 4456, elsewhere,\n        besides.\n    =ain\u00e7ois=, _adv._ D. i. 1, =an\u00e7ois=, 74, 319, before, on the\n        contrary, but;\n    =ainsi=, _see_ ensi.\n        B. xx. 1, l. 2, T. xi. 2, formerly, rather, on the contrary, but:\n      =de mal aire=, 13457, =du bon aire=, 15187: disposition.\n    =aise=, _see_ =aese=.\n    =aise\u00ebment=, _adv._ 5259, easily.\n    =aisn\u00e9=, _a._ 244, eldest.\n    =aiue=, _see_ =a\u00efe=.\n    =alasser=, _v.a._ 14278, weary.\n    =Alceone=, B. xxxiv. 3.\n    =alconomie=, _s._ 25515, alchemy.\n    =alegger=, _see_ =allegger= (1).\n    =aleine=, _s._ 2037, B. xiv. 4, breath, voice.\n    =alenter=, _see_ =allentir=.\n      _see_ =va= _and_ =irrai=.\n    =alie=, _s._ 23898, alder-berry.\n    =aliener=, _v.a._ 5678, estrange.\n    =alier(s)=, _s._ 10656, traveller.\n    =allaier=, _v.a._ B. xxvii. 3, alleviate.\n    =allaiter=, _v.a._ 1434, 7883, suckle, suck.\n    =alleg(g)ance=, _s._ 29909, B. xiii. 4, alleviation.\n    =alleggement=, _s._ 10367, alleviation.\n        alleviate, lighten.\n    =allegger= (2), _v.a._ 5611, allege.\n    =allentir=, =alenter=, _v.n._ 3712, 14363, grow sluggish, be slack.\n    =allentis=, _a._ 5534, sluggish.\n    =allever=, _v.a._ 1376, 18208, raise, bring up.\n    =alliance=, _s._ 270, 6925, 9853, B. iv. 3, alliance, allies,\n        company, council.\n    =allier=, _v.a._ 25515, B. x. 2, join together, alloy:\n      _v.n._ 18138, be an associate.\n    =alliner=, _v.n._ 5126, intermarry.\n    =almoisner=, _v.a._ 15495, relieve with alms.\n    =almoisnerie=, _s._ 15603, alms-giving.\n    =almosnere= (1), _see_ =aumosnier(s)=.\n    =Alphonses=, =Alphonse=, 2843, 13675.\n    =alqant=, _pron._, =ly (luy) alqant=, 2793, 25945, certain persons.\n    =altier=, _see_ =autier=.\n    =altre=, _see_ =autre=.\n    =alumer=, _v.a._ 17987, set on fire.\n    =ambedeux=, _pron._ 3238, both.\n    =ambesaas=, _s._ 24226, double ace.\n    =ambicioun=, _s._ 3398, _see_ note.\n    =amegrir=, _v.a._ 20865, make lean.\n    =amendant=, _s._ 11396, amends.\n    =amender=, _s._ 26854, amendment.\n    =amenuser=, _v._ 9690, diminish.\n        =amiere=, B. xvi. 2, bitter.\n    =amerous=, _see_ =amorous=.\n    =amerrir=, _v.a._ 1915, 2724, diminish, destroy:\n    =amertume=, _s._ 18237, bitterness.\n    =amiable=, _a._ 1113, B. xl. 1, lovable, kind.\n    =amiablement=, _adv._ 19483, lovingly.\n    =amie=, _see_ =ami=.\n    =amier=, _see_ =amer= (1).\n    =amist\u00e9=, _see_ =ameist\u00e9=.\n    =amollir=, _v._ 2055, soften.\n    =amonester=, _v.a._ 583, warn:\n      _v.n._ 17809, give exhortation.\n        28481, B. v. 4 (margin), up, up to, up in, above.\n    =amontance=, _s._ 13308, rising.\n        5801, rise high, be worth, signify.\n    =amorous=, =amourous=, _a._ 19, B. iii. 1, xxxi. 3, =amerous=,\n    =amortir=, =amorter=, _v.a._ 9597, 12379, destroy.\n    =amourous=, _see_ =amorous=.\n    =amperere=, _see_ =emperour=.\n    =amy=, =amye=, _see_ =ami=.\n    =ancelle=, _s._ 1008, waiting-maid, servant.\n    =ancesserie=, _s._ 25802, D. ii. 3, ancestors.\n    =ancessour=, _s._ 11959, ancestor.\n    =an\u00e7ois=, _see_ =ain\u00e7ois=.\n    =angel=, _see_ =angre=.\n    =angelour=, _a._ 29529, angelic.\n    =anguler=, _a._ 19427, full of corners.\n    =antiquement=, _adv._ 7095.\n    =aourer=, =adourer=, _v._ 18738, 27683, worship.\n    =aourner=, =adourner=, _v.a._ 11991, 26730, adorn.\n    =aparcevance=, _s._ 1984.\n    =aparcevoir=, _v.a._ and _refl._ 2697, B. xli. 3;\n      3 _s.pret._ =apar\u00e7ut=, 123, =apar\u00e7uit=, 625;\n      _pres.part._ =aparceivant=, 20764;\n    =apareiller=, _see_ =apparailler=.\n    =apartenir=, _see_ =appartenir=.\n    =s\u2019apenser=, _v._ 27549, intend.\n    =apent=, _see_ =appendre=.\n    =apert=, =apers=, _a._ 1975, 6980, 21777, open, public, allowable:\n      =en apert=, 1395, openly.\n    =apertement=, _adv._ 1079.\n    =aperticer=, _v.a._ 2995, make known, show.\n    =apiert=, _see_ =apparer=.\n    =apostazie=, _s._ 20979, apostacy (from religious rule).\n    =aposteme=, _s._ 13960, abscess.\n    =s\u2019appaier=, _v._ 10100, be pleased.\n    =apparailler=, =ap(p)areiller=, _v.a._ 1221, 5220, 22211, apparel,\n        prepare.\n    =apparant=, _a._ 1182, B. xxxviii. 3.\n    =apparantie=, _s._ 1124, appearance.\n    =apparence=, =apparance=, _s._ 3510, 14802.\n    =apparer=, _v.n._ and _refl._ 487;\n      3 _s.p.subj._ =appere=, 12035: appear.\n    =apparisance=, _s._ 1138, appearance.\n      3 _s.pret._ =appartient=, 4562;\n      _pres.part._ =appartienant=, 6475.\n    =appell=, _s._ 4765, 11281, naming, challenge.\n      1 _s.p._ =appell=, 5041: call, summon, accuse.\n        belong.\n    =appeser=, _v.a._ 17475, appease.\n    =appeticer=, _v.a._ 18915, desire.\n    =appiert=, =appiere=, _see_ =apparer=.\n    =Appollo=, =Appollinis=, =Appolin=, 7093, 19986, 22328.\n    =appourtenance=, _s._ 8443.\n    =apprentisal=, _s._ 25799, apprenticeship.\n    =approver=, _v.a._ 13325, prove, approve.\n    =aprester=, =apprester=, _v.a._ 976, 7221, 15356, prepare, lend.\n    =aprise=, _s._ 598, 1036, 1149, teaching, skill, school.\n    =apropri\u00e9=, _a._ 10130, proper.\n    =aquasser=, _v.a._ 15646, (destroy), remove.\n    =aqueintance=, _s._ 1634, =acqueintance=, B. xxiii. 1,\n        =aquointance=, 130.\n    =aqueinte= (2), _s._ 13690, friendship (?).\n    aqueintement, _s._ 26021.\n    =aqueinter=, =aquointer=, _v.a._ 7267, B. x. 1, make acquaintance\n      =s\u2019aqueinter (s\u2019aquointer) de=, 5072, B. xlii. 1.\n    =aqueste=, _s._ 15358, acquisition.\n    =aquester=, _see_ acquester.\n    =aquiert=, _see_ acquere.\n    =aquiter=, _see_ =acquiter=.\n    =aquointance=, =aquointer=, _see_ =aqueintance=, =aqueinter=.\n    =aquointement=, _s._ 4580.\n    =Arabie=, B. xxxv. 2.\n    =arbitrement=, _s._ 18712, decision.\n    =arcbalaste=, _s._ 9337, crossbow.\n    =archangre=, _s._ 3734, archangel.\n    =archedeacne=, _s._ 20091, =archediakne=, C., archdeacon.\n    =archepreste=, _s._ 2275, chief priest.\n    =Archideclin=, 28395.\n    =ardantment=, _adv._ 7664.\n    =ardour=, _s._ 3030, =ardure=, 3778, heat, passion.\n    =arein=, =arrein=, _s._ 14731, T. vii. 1, brass.\n    =arere=, _adv._ 780, 20646, back, behind.\n    =areson(n)er=, _v.a._ 528 (R), 685, reason with.\n    =arest=, _s._ 11850, hindrance.\n    =arestance=, _s._ 3622, stopping.\n    =aresteisoun=, _s._ 16735, 17723, delay, ceasing.\n    =arester=, (=aresteir=), _v.a._ and _n._ 2997, 3918, =s\u2019arester=,\n      arrest, stop, take one\u2019s stand.\n    =argentin=, _a._ 24730, of silver.\n    =Ariagne=, B. xliii. 1.\n    =arondelle=, =arundelle=, _s._ 16104, 22131, swallow.\n    =s\u2019arouter=, _v._ 20138, 29680, assemble, form a company.\n    =arraier=, _v.a._ 29804, prepare.\n    =arrainier=, _v.a._ 18409, declare (war).\n    =arrement=, _s._ T. xv. 2, ink.\n    =arreri(s)=, =arrery=, _pp._ 3232, 3377, put back, damaged.\n    =arrestuz=, _see_ =arester=.\n    =arroy=, _see_ =array=.\n    =ars=, =art=, =arst=, =arsz=, _see_ =ardoir=.\n    =arsure=, _s._ 11514, burning heat.\n    =artefice=, =artifice=, _s._ 21418, 25500 (R), device, handicraft.\n    =artificer=, _s._ C.\n    =arundelle=, _see_ =arondelle=.\n      (_also often_ =a les=, e.g. B. xxxi. 1).\n    =ascemer=, _see_ =acemer=.\n        2692, =escoulter=, 1, 2736, listen to, listen.\n        B. xvi. 3, =acun(s)=, 1445, 20647, some, any, some one, any one.\n    =ascunefois=, _adv._ 25562, _also_ =ascune fois=.\n    =ascunement=, _adv._ B. xix. 2, =aucunement=, 485, 1726, at all,\n        in any way.\n    =ascunepart=, _adv._ C., in any direction.\n    =ascuny=, _pron._ 2714, any one.\n    =aspirant=, _s._ 26948, breath.\n    =aspirer=, _v.a._ 8538, draw in (as breath).\n    =asporter=, _v.a._ 1569, carry off.\n    =asprement=, _adv._ 2556.\n    =assai=, _s._ B. xxxvi. 1, trial.\n    =assalt=, _s._ 9304, attack.\n    =assavoir=, = =a savoir=, 375, B. xli. 2.\n    =asseine=, _see_ =assener=.\n    =assembleisoun=, _s._ 8645, meeting.\n    =assemblement=, _s._ 343, assembly, union.\n    =assembler=, _v.a._ 332, join, gather together:\n      =s\u2019assembler=, 9183, have intercourse together.\n    =assembler=, _s._ 8658, meeting.\n        direct, address, dispose, approach:\n      =s\u2019assener=, 13316, address oneself.\n    =assentir=, _v n._ and _refl._ 8682;\n        D. i. 2, B. ix. 5: place, set, appoint, arrange.\n        enough:\n      =d\u2019assetz=, 9166, by much.\n    =asseurer=, _see_ =assurer=.\n    =assieger=, _v.a._ 23727, besiege.\n    =assigner=, _v.a._ 29300, appoint.\n        trial, decision; 8264, amount (assessment).\n    =assister=, _v.n._ 17049, stand by.\n    =assoldre=, =absoldre=, _v.a._ 21262, 22954, absolve.\n    =assoter=, _v.n._ and _refl._ 3897, 20688, be foolish, be made a fool;\n      =assoter de=, 7404, be fond of:\n    =assuager=, _v.n._ 2543, become less:\n    =assumpcioun=, _s._ 29341.\n      1 _s.p._ =assure=, =asseur=, B. iv. 1, vii. 2: assure, betroth:\n    =atalanter=, _v._ 3713, desire.\n      =a tant=, 23953, B. v. 3: so much, so many, just so;\n      =jusques atantque=, 3320, until.\n    =ateint=, _see_ =atteindre=.\n    =atiffer=, _v.a._ 8716, adorn.\n    =atir=, _s._ 8915, 18468, preparation, equipment, arrangement.\n    =atort=, _adv._ 13109, wrongly:\n        equipment, state, manner.\n        dispose, prepare.\n    =atrapper=, _see_ =attrapper=.\n    =atteindre=, _v.a._ and _n._ 4312, 5107, 9918, attain, reach,\n        attack, come:\n      _pp._ =at(t)eint=, =atteins=, 167, 3662, B. xlii. 1, convicted,\n        tainted.\n    =atteint(z)=, _a._ 8705, 25033, affected (in the wits), corrupt.\n    =atteinte=, _s._ 13687, defilement.\n    =attemprance=, _s._ 15232, 22919, self-control, tempering,\n        harmonising.\n    =attemprer=, _v.a._ 3874, T. i. 1, temper, tune.\n    =attemprure=, _s._ 22898, harmony.\n    =attempter=, _v.a._ 2598, 21466, aim at, attack.\n    =attendance=, _s._ 272.\n    =attendre=, _v.a._ 605, 7919, B. v. _margin_, wait for, expect, be\n        destined to:\n      imperat. =atten=, 5214: wait, remain, belong.\n    =attenir=, _v.n._ 15220, belong.\n    =attourn\u00e9=, _s._ 24795, attorney.\n    =atto(u)rner=, _see_ =atourner=.\n      3 _s.p._ =attrait=, =attraie=, 1550, B. xxvii. 3, xxxviii. 1,\n      attret, 6235: draw, bring, collect, carry out, assume, teach:\n    =attrait=, _s._ 8938, establishment.\n    =attrap(p)er=, =atrapper=, _v.a._ 2213, 3562, B. xix. 1, catch,\n        confine.\n    =au=, _prep._, _very commonly for_ =a=, 105, 416, B. xxxviii. 1, &c.;\n    =auctour=, _s._ 1297, 1676, T. vii. 3, author, authority.\n    =aucun(s)=, _see_ =ascun(s)=.\n    =aucunement=, _see_ =ascunement=.\n    =audit=, _s._ 1143, hearing.\n    =auditour=, _s._ 3558, 16662, hearer, auditor (of accounts).\n    =augurre=, _s._ 1476, augury.\n    =august=, _see_ =augst=.\n    =aulques=, =aulqes=, _adv._ 899, 12256, somewhat.\n    =aultier=, _see_ =autier=.\n    =aultre=, _see_ =autre=.\n    =aumosnier(s)=, 8411; _f._ =almosnere=, 1077: almoner, almsgiver.\n    =aussi=, _see_ =auci=.\n        =altre=, 19395, other, second:\n      =d\u2019autre part=, =d\u2019autrepart=, 616, 937, on the other hand.\n    =autrecy=, =autreci=, _adv._ 746, 1948, thus, just so.\n    =autrement=, _adv._ 1727.\n    =autrepart=, _adv._ 4419, elsewhere;\n      =d\u2019autrepart=, 616, on the other hand:\n    =autresfoitz=, =autre(s)fois=, _adv._ 7911, 24468, B. vii. 3,\n        another time, again.\n    =autretiel=, _a._ 6696, just such;\n      =autre tal=, 9557, a like thing.\n    =autri=, =autry=, _pron._ 1107, 1419, T. xviii. 1, others, of others.\n    =avaler=, _v.a._ 8338, 10306, lower, swallow down, bring down:\n    =avanc\u00e9=, _s._ 20232, superior.\n    =avanci\u00e9=, _a._ (_pp_). 20269, promoted.\n    =avant=, _adv._ 114, 3628, 9271, first, in front, onwards, henceforth;\n      =en avant=, 12, further on;\n      =si avant=, 655, so far;\n      =plus avant=, 269, 971, moreover, afterwards:\n      =puis avant=, 2214, thenceforth:\n    =avantance=, _s._ 1731, boasting.\n    =s\u2019avanter=, 1730 ff., boast.\n    =avanterie=, 12087, boasting.\n    =avec=, _see_ =avoec=.\n    =avenant=, _a._ 1702, 9275, 17261, suitable, agreeable.\n    =avenement=, _see_ =avienement=.\n      _fut._ =avendra=, 3264: happen, be suitable.\n    =aventer=, _v.n._ 13782, B. xvi. 3, happen, succeed:\n        uncertainty, strange thing.\n    =aveoc=, _see_ =avoec=.\n    =averous=, _a._ 7345, B. l. 1, avaricious.\n    =avesques=, _see_ =avoec=.\n    =avienement=, =avenement=, _s._ 9079, 29280 (R), coming.\n    =aviler=, _v.a._ 216, 2471, debase, defile.\n    =avis=, _s._ 188, B. ii. 3, opinion, thought:\n      =m\u2019est avis=, 824, &c., in my opinion.\n    =avis\u00e9=, _a._ 637, 2190, aware, careful.\n    =avisement=, _s._ 22772, B. xlix. 4, consideration.\n    =s\u2019aviser=, _v._ 729, 23181, B. xlv. 2, take thought, consider.\n      _cp._ =ove=, =ovesque=.\n    =avoegler=, _v.a._ 1390, blind:\n    =avoi=, =avoy=, _interj._ 535, 9248, shame!\n    =avoir=, _s._ 473, B. v. 2, property, goods:\n      =avoir du pois=, 25263, wares (of a bulky kind).\n    =s\u2019avoler=, _v._ 13673, fly away.\n    =avolterie=, =avoulterie=, _s._ 8748 (R), 8759, T. vi. 2, adultery.\n      _f._ =avoultiere=, 8953: adulterer, adulteress.\n    =avoltre=, _s._ 19108, adultery.\n    =avouer=, _v.a._ 29303, promise.\n    =ayue=, _see_ =a\u00efe=.\n    =Babilant=, =Babiloyne=, =Babiloine=, =Babyloyne=, =Babyloine=,\n    =bacheler=, _s._ 23688, young knight.\n    =baille=, _s._ 4211, charge.\n    =bailler=, _v.a._ 104, 15543, deliver up, give.\n    =baillie=, _s._ 2616, T. xi. 3, charge, government.\n    =baisant=, _s._ 3500, kissing.\n    =balance=, _s._ 4960, 10308, B. xiii. 1, balance, weight, measure,\n        danger.\n        promptly;\n      =a sa bandon=, =en lour bandoun=, in his (her, their) absolute\n    =baptizere=, _s._ 26661, baptiser.\n    =baraign=, =barein=, =baraine=, =baraigne=, _a._ 5578, 12226, 25449,\n    =baraigner=, _v._ 20621, make barren.\n    =barat=, _s._ 543, 4446, trick, quarrel.\n    =baratier=, _s._ 20689, 20779, cheater, quareller.\n    =baratter=, _v.a._ 543, deceive, cheat.\n    =barein=, _see_ =baraign=.\n        T. xvii. 1, bargain, business.\n    =bargaignement=, _s._ 6284.\n        bargain, traffic; bargain for, traffic in.\n    =barnage=, _s._ 22051, barons.\n    =bas=, _see_ =bass=.\n      =de halt en bass=, 3183:\n    =bastir=, _v.a._ 4688, 9858, B. xxxviii. 4, build, establish, make.\n    =batailler=, _v.n._ 22929, fight.\n    =bataillous=, _a._ T. xi. 1, warlike.\n    =baterie=,_s._ 4647, beating, fighting.\n    =bauldour=, _s._ 13341, confidence.\n    =bealparler=, _s._ 1253, fair speech.\n    =bealpere=, _s._ 19963, father.\n    =bealpin\u00e9e=, _a._ 1705 (well-combed), well-dressed.\n    =bealt\u00e9=, _see_ =beut\u00e9=.\n    =beatitude=, _s._ 15890, blessedness.\n    =beau=, _see_ =beal(s)=, =beal=.\n    =beaut\u00e9=, _see_ =beut\u00e9=.\n    =bedell=, _s._ 4842, attendant.\n    =begant=, _pres.part._ 6666, begging.\n    =beguinage=, _s._ 5452, beggary.\n    =beguyne=, _s._ 6898, beggar.\n    =bel=, =bell=, _see_ =beal(s)=, =beal=.\n    =bender=, _v.a._ 28710, bandage.\n    =benefice=, _s._ 1330, 4536, 7422, benefit, kindness, benefice.\n    =beneur\u00e9=, _see_ =benur\u00e9=.\n    =benignement=, _adv._ 2059.\n    =benur\u00e9=, =beneur\u00e9=, _a._ 4193, 11147, blessed.\n    =berbis=, _s._, _pl._ =berbis=, =berbitz=, 3448, 22886, sheep.\n    =bercelet=, _s._ 3437, hound.\n    =bercheresse=, _s._ 21031, shepherdess.\n      _f._ =berchere=, 5300: shepherd, shepherdess.\n    =besant=, _s._ 15628, besant (talent).\n    =bestial=, _s._ 8529, beast.\n    =bestialit\u00e9=, _s._ 24.\n    =beveresse=, _s.f._ 8125, drinker.\n      _pl._ =biens=, =bien=, 60, D. ii. 5, B. vi. 2: good, wealth, good\n        things.\n    =bienfaisance=, _see_ =bienfesance=.\n      _pl._ =bienfaitz=, =bienfetz=, 1839, 13821: good deed, benefit.\n    =bienfesance=, =bienfaisance=, _s._ 1992, 7539.\n    =bienfesant=, =bienfaisant=, _s._ 1841, 19074,\n    well-doing, well-doer.\n    =bientost=, _see_ =bien=.\n    =bienvenu(s)=, _a._ 5202, welcome.\n    =bienvuillance=, _s._ 5683.\n    =bienvuillant=, _s._ 26951, benefactor.\n    =bilingues=, _a._ and _s._ 3519, 3580, double-tongued, Double-tongue.\n    =blame=, _s._ 2958, 12708, blame, reproach.\n    =blamer=, _s._ 25216, blaming.\n    =blanchour=, _s._ 9340, whiteness.\n    =blandir=, _v.a._ 506, flatter.\n    =blandisement=, _s._ 1388.\n    =blandit=, _s._ 8723, caress.\n    =blasmer=, _see_ =blamer=.\n    =blemir=, _v.a._ 2625, injure.\n    =blemure=, _s._ 9708, blemish.\n    =blescer=, _v.a._ 2659, wound.\n    =blesceure=, _s._ 2070, wound.\n    =blounde=, _s._ 8688, fair one.\n    =bobance=, _s._ 1989, arrogance.\n    =bobancer(s)=, _s._ 1883, arrogant person.\n    =bobant=, _s._ 11057, arrogance.\n    =bochier(s)=, _see_ =bouchier(s)=.\n    =bonde=, _s._ 4053, 8202, T. xviii. 1, bounds, control.\n    =bon(n)ement=, _adv._ 2610, 14157, B. xlix. 1, in good manner,\n        good-humouredly.\n    =bordellant=, _s._ 9267, frequenter of stews.\n    =bordeller=, _v.n._ 9088, commit fornication.\n    =boscheus=, _a._ 5336, bossy.\n    =botenure=, _s._ 1242, adornment of buttons.\n    =botu(z)=, _pp._ 171, thrust out: _cp._ =bouter=.\n    =bouchier(s)=, =bochier(s)=, _s._ 26213, 26223, butcher.\n    =bouelle=, _see_ =boel(l)e=.\n    =boun=, _see_ =bon=.\n    =bount\u00e9=, _see_ =bont\u00e9=.\n    =bountevous=, _a._ B. xxxi. 2.\n    =bourdant=, _s._ 3901, jesting.\n    =bourny=, _see_ =burny=.\n      3 _s.p._ =bout=, 10384: thrust, put in, cast down.\n    =bovier(s)=, _s._ 26439, herdsman.\n    =braielle=, _s._ 5227, =braiel=, 7053, girdle.\n    =braier=, _v.a._ 7951, bray (in a mortar).\n    =braire=, _v.n._ 2807, lament.\n    =brandir=, _v.a._ 4671, move about.\n    =branler=, _v.a._ 14744, brandish.\n    =brief=, _a._ 6604, B. xvii. 3, short, small;\n      =danz brief=, in a short time: _adv._ 26341.\n    =brievement=, _adv._ 13745.\n    =brigantaille=, _s._ 18675, irregular troops.\n    =brocage=, _s._ 6579, 9460, agency, brokerage, intrigue.\n    =brocager=, _v.n._ 24890, intrigue.\n    =brocour=, _s._ 7225, agent, broker.\n    =bruiller=, _v._ 2345, burn.\n    =bruisser=, _v.n._ 7896: _see_ note.\n    =brusch=, _a._ 26120, acid, sour.\n    =builer=, =buylier=, _v.n._ 4148, B. vii. 2, bubble.\n    =buillie=, _s._ 3876, 26158, bubbling, brew.\n    =buiste=, _see_ =boiste=.\n    =buleter=, _v._ 7805, bolt (meal).\n    =bulle=, _s._ 18759, bull (of the pope).\n    =burette=, _s._ 9281: _see_ note.\n    =burgois=, _s._ 7252, citizen.\n    =burgoiserie=, _s._ 7897.\n    =burny=, =bourny=, _a._ 1112, 14060, burnished.\n    =busche=, _s._ 9470, fragment (of wood).\n    =busoignable=, _a._ 14578, necessary.\n    =busoign(e)=, _s._ 1962, 5405, T. vi. 3, business, affair, necessity.\n    =busoigner=, _v.n._ 25194, have need.\n    =busoignous=, _a._ 7314, 14541, needy, necessary.\n    =buteller=, _see_ =botel(l)er=.\n    =buyller=, _see_ =builer=.\n    =caccher=, _v.a._ 7010, drive: _cp._ =chacer=.\n    =caitif(s)=, =caitis=, =caytis=, _a._ 4001, 5678, captive, wretched:\n      _cp._ =chaitif=.\n    =Caldieu(s)=, =Caldeus=, =Caldiee=, 22017 ff., 29321, Chaldeans.\n    =Calidoine=, T. vii. 1.\n    =camelion=, _s._ B. xvi. 1.\n    =canin=, _a._ 4281, like a dog.\n    =canoller=, _s._ 8660, spinning.\n        canon (regular):\n    =capitein=, _a._ 27375, chief.\n    =capitein=, =capitain=, _s._ 476, 715;\n      _f._ =capiteine=, =capitaine=, 764, 1045, B. xxxix. 2.\n    =capitous=, _a._ 26384, obstinate.\n    =captivesoun=, _s._ 10372, captivity.\n    =cardiacre=, _s._ 5093, heart-disease:\n      _cp._ M.E. \u2018cardiacle.\u2019\n    =cardoun=, _s._ 27190, thistle.\n    =Carme=, _s._ 21760, Carmelite (friar).\n    =caroigne=, _s._ 1121, 9537, T. vi. 3, carcass, body, carrion.\n    =caroler=, _v.n._ 9366, dance (in a round).\n    =cas=, _s._ 1861, B. xxii. 1, case, chance:\n      =par cas=, 1908, perchance.\n    =castell=, _see_ =chastel=.\n    =catell=, _see_ =chateal=.\n    =cautele=, _s._ 7076, 24213, device, trickery.\n    =caytis=, _see_ =caitif(s)=.\n    =ceaux=, _see_ =celui=.\n    =cedule=, _s._ 25671, prescription.\n    =ceinturelle=, _s._ 20654, girdle.\n    =Ce\u00efx=, B. xxxiv. 3.\n    =celant=, _s._ 1737, concealer.\n    =celebrer=, _v.a._ 8662, 16130, celebrate, sanctify.\n    =cel\u00e9e=, _a._ 1125, concealed, secret;\n      =au plus cel\u00e9e=, 2681, most secretly.\n    =cel\u00e9e=, _s._ 494, concealment.\n    =cele\u00ebment=, _adv._ 1078, secretly.\n      _s._ =les celestieux=, =les celestials= 65, 27120, heaven.\n    =celestin=, _a._ 316, 18640, B. xxi. 2, celestial.\n    =celestious=, _a._ 1094, heavenly.\n    =celestre=, _see_ =celeste=.\n    =centante=, 15871, a hundredfold.\n    =centfois=, 24401, a hundredfold.\n    =centisme=, _a._ 9982, hundredth.\n    =centmil=, _num._ B. xvi. 4, =cent mil=, 6125.\n    =centmillfoitz=, _adv._ B. viii. 2.\n    =cercher=, _see_ =sercher=.\n    =certainement=, _adv._ 9032.\n        certainty, obligation, due, certain sum.\n    =cervoiser=, _s._ 26136, beer-seller.\n      _f.pl._ =cestes= 17893, this, the.\n    =Cezile=, 18852, Sicily.\n    =chacun=, =chacuny=, _see_ =chascun=, =chascuny=.\n    =cha(i)ere=, _s._ 2481, 3066, seat, place, chair (of a teacher).\n    =chaitif=, =cheitif=, _a._ 3033, 7974, 8275, captive, wretched:\n    =cha(i)tivelle=, _a._ 1140, 3055, evil, wretched.\n    =chalandre=, _s._ 10707, B. xii. 1: _see_ note.\n    =chalanger=, _see_ =chalenger=.\n      =chalt pas=, _adv._ (hot foot), at once, 18018.\n    =chalemelle=, _s._ 1263, pipe.\n    =chalenge=, _s._ 6315, accusation.\n    =chalenger=, =chalanger=, _v.a._ 6346, 15879, 25433, accuse, claim.\n    =challou=, _s._ 3716, stone.\n    =chaloir=, _v.n. usu. impers._ B. xliii. 2;\n      _3 s.p._ =chalt=, =chault=, 1704, 7223: matter, be of consequence:\n      with _pers. subject_, =ne chalt de tuer=, 4827.\n    =chalt pas=, _see_ =chald=.\n    =chamberer=, _s._ 296, =chamberere=, 465, B. xvi. 3, xxxvii. 2,\n        chamberlain, chambermaid.\n    =chamberlain=, =chambirlein=, =chambirlain=, =chambrellein=,\n      _f._ =chamberleine=, =chambreleine=, 1047, 10185.\n    =champaine=, =champeine=, _s._ 1604, 28982.\n    =Chanaan=, T. xiii. 1.\n    =chanceler=, _v.n._ 11357, 16584, totter, waver.\n    =chancellerie=, _s._ 19495.\n    =chan\u00e7on(s)=, _s._ 3166, =chan\u00e7oun=, B. xxxv. 4, =chaun\u00e7on=, B. xl. 3.\n    =chan\u00e7onal=, _s._ 27359, song.\n    =chan\u00e7onette=, _s._ 9285.\n    =chandellier=, _s._ 20782.\n    =changable=, _a._ 5876, changing.\n    =chanter=, _s._ 1433, singing.\n    =chanterole=, _s._ 4110, song: _a._ 16629, apt to sing.\n    =chapeal=, _s._ 6, 18762, B. xxxvi. 3, chaplet, hat.\n    =chapel(l)ein(s)=, =chapellain(s)=, _s._ 2132, 4432, B. xxiv. 1.\n    =chapitre=, _s._ 20152, 21126, 21434, chapter (of a cathedral or\n        abbey), chapter-house.\n    =chapoun=, _see_ =capoun=.\n    =charbo(u)n=, _see_ =carboun=.\n      _f._ =charettiere=, 8161, driver, carter.\n    =chargant=, _a._ 2657, burdensome.\n    =charir=, _see_ =cherir=.\n    =charitousement=, _adv._ 12620.\n    =Charles=, =Charlemain(s)=, =Charlemeine=, 1303, 11298, 14273,\n    =charuer=, _s._ 8659, ploughing.\n    =chascun(s)=, =chescun(s)=, =chacun=, _pron._ and _a._ 1, 109, 6596,\n    =chastement=, _adv._ 17779.\n    =chastiement=, _s._ 850.\n    =chastier=, _v.a._ 742, B. xxxix. 2, T. xv. 1 ff., rebuke, punish,\n        correct.\n    =chastier=, =chastoier=, _s._ 5024, 11000, punishment, correction.\n      _pl._ =chateaux=, 8930, goods, wealth.\n    =chativelle=, _see_ =chaitivelle=.\n    =chaucier=, _s._ 5227, hosier.\n    =chaul\u00e7ure=, _s._ 1227, hose.\n    =Cha\u00ffm=, _see_ =Cahim=.\n    =cheable=, _a._ 1865, liable to fall.\n    =che\u00efr=, _see_ =chaoir=.\n    =cheitif=, _see_ =chaitif=.\n    =cheminer=, _v.n._ 28048, travel.\n    =cher=, _see_ =chier=.\n    =chere=, _see_ =chiere=.\n    =chericer=, _v.a._ 254, cherish.\n    =cherir=, _v.a._ 428, B. iv.* 1, =charir=, 17589, welcome, cherish.\n    =cherra=, _see_ =chaoir=.\n    =chescun=, _see_ =chascun=.\n    =chevance=, _s._ 15455, profit.\n    =chevetein=, =cheventeine=, _s._ 1208, 22067, chief.\n    =chevicer=, _see_ =cheviser=.\n    =chevir=, _v.a._ 20370, acquire.\n    =chevisance=, _s._ 7236, profit, gain.\n    =cheviser=, =chevicer=, _v.n._ and _refl._ 6357, 24859, make profit.\n    =chiche=, _a._ 7670, stingy.\n      =au chief du (de) tour=, 1500, 3420, in the end.\n        countenance, appearance, welcome.\n    =chierement=, _adv._ 399.\n    =chier(e)t\u00e9=, _s._ 6298, 28196, affection, price.\n    =chincherie=, _s._ 26334, stinginess.\n    =chitoun=, _s._ 8221, kitten.\n   = chivalcher=, =chivacher=, =chivauchier=, _v.n._ 902, 9144, 18988, ride:\n      =se chivalcher= 915, mount.\n    =chivalerous=, _a._ 24002, knightly.\n    =chival(l)erie=, _s._ 14262, 23142, T. xi. 1, knighthood, warfare.\n    =Chor\u00e9=, 2346, Korah.\n    =chosir=, _see_ =choisir=.\n    =chymere= (1), _s._ 18814, chimere (a bishop\u2019s upper vestment).\n    =cinkante=, =cinquant=, _num._ 1932, B. title.\n    =cinkisme=, _a._ 16081, fifth.\n    =ciphre=, _see_ =ciffre=.\n    =circumcis=, _a._ and _s._ 27492, 28179, circumcised, Jew.\n    =circumstance=, _s._ 9128, 11897, 12801, surroundings, barrier,\n        limit, discipline.\n    =circumvencioun=, _s._ 3401.\n    =Ciriens=, 10314, _see_ =Surien=.\n    =Cisare=, 17482, Sisera.\n    =cisterne=, _s._ 3666, well.\n    =Cithaie=, 10718, Scythia.\n      _cp._ =clarr\u00e9e=.\n    =claret\u00e9=, =clarte=, _s._ 10624, 10740, brightness, light.\n    =claustral=, _s._ 20953, cloisterer.\n    =cler=, _see_ =clier=.\n    =clerc(s=), =cler(s)=, 1447, 3016, clerk, priest.\n    =clerement=, _see_ =clierement=.\n    =clergesce=, _s._ 5546, =clergesse=, 7346.\n    =clergie=, _s._ 5550, 18423, learning, clergy, clerical office.\n    =client=, _s._ 1225, 24207, follower, client.\n        bright, clear:\n      _see_ note.\n    =Climestre=, T. ix. 2.\n    =clochier=, _s._ 21413, bell-tower.\n    =clochiere=, _s._ 5180, bell.\n    =cloistral=,_s._ 21413, cloisters.\n    =cloistre=, _s._ 5314, monastery.\n      3 _s.pret._ =clost=, 29229: close, enclose.\n    =clos=, _a._ 5146, T. viii. 3, closed, close.\n    =coadjutour=, _s._ 10049, helper.\n    =coard(z)=, _see_ =couard=.\n    =coardie=, _see_ =couardie=.\n      =coc chantant=, 14189, cock-crowing.\n    =cogitacioun=, _s._ 1533.\n    =cohabiter=, _v.n._ 13855, dwell together.\n        private:\n    =coiement=, _adv._ 10146, quietly.\n    =coigner=, _v.a._ 11976, split.\n    =col\u00e9e=, =coll\u00e9e=, _s._ 23655, 28711, blow on the neck.\n    =se coler=, _v._ 6792, slip, glide.\n    =collacioun=, _s._ 692.\n    =colour=, _s._ 934, 24189, B. xlvi. 3, colour, pretence.\n    =colour\u00e9e=, _a._ 7131, specious.\n    =columbelle=, _s._ 29935, dove.\n    =com=, _see_ =come=.\n    =comander=, _see_ =commander=.\n      =combien que=, 2164, 2357, B. viii. 3, however much, although.\n    =combler=, _v.a._ 15677, pile up.\n      =comme plus ... tant plus=, 3347.\n    =comencer=, _see_ =commencer=.\n    =comencer=, _s._ 27465, B. xxxiii. 1, beginning.\n    =comensaile=, _see_ =commensaille=.\n    =commender=, _v.a._ B. xlv. 4.\n      =coment que=, 1690, howsoever.\n      1 _s.p._ =commant=, 29656: command, commend.\n    =commanderesse=, _s.f._ 15905.\n    =comme=, _see_ =come=.\n    =commen\u00e7aille=, _see_ =commensaille=.\n    =commen\u00e7ance=, _s._ 7470.\n    =commencement=, _s._ 51.\n    =commendable=, _a._ B. xxix. 3.\n    =commendacion=, _s._ 18324 (R).\n    =commensaille=, =commen\u00e7aille=, =comensaile=, _s._ 15268, 19337,\n        T. vii. 2, beginning.\n    =comment=, _see_ =coment=.\n    =commenter=, _v.n._ 3709, remark.\n    =commettre=, _v.a._ 14100, include.\n    =commoigne=, _s._ 20913, fellow-monk.\n    =commun=, _adv._ 12403, in common.\n    =commun=, _s._ 14574, 23774, common weal, people:\n      _cp._ =commune=.\n    =communal=, _s._ 3164 (_pl._), people generally.\n    =communalt\u00e9=, _s._ 24823, community.\n    =commune=, _s._ 6296, 14301, generality (of people), public, right (?):\n    =communer=, _v.n._ 13634, communicate:\n      =se communer=, 6638, T. xvii. 1, associate (with), share.\n    =commun(i)er=, _s._ 8170, 20780, commoner, sharer.\n    =communer=, _a._ 16000, common:\n    =compaign(s)=, =compain(s)=, =compaine=, _s._ 3370, 9209, T. xvii. 2;\n    =compain(s)=, =compaine=, _see_ =compaign(s)=.\n    =comparacioun=, _s._ 13719, comparison.\n    =comparant=, _s._ 1458, rival.\n    =comparant=, _a._ 17071, like.\n    =comparer= (1), _v.a._ 2525, B. xii. 1, compare.\n      _subj._ =compiere=, 2001: pay for, purchase, suffer.\n    =comparisoun=, _s._ 2721, B. xxi. 1.\n    =compas=, _s._ 4947, 10349, circuit, contrivance.\n    =compassement=, _s._ 797, contrivance.\n    =compasser=, _v.a._ 1063, 20750, contrive, arrange.\n    =compendiousement=, _adv._ 18372 (R), shortly.\n    =compenser=, _v.a._ 11512, 12922, weigh together, reflect upon.\n    =compernage=, _s._ 5453, 8052, 11349, relish, dainty food.\n    =compescer=, _v.a._ 4126, tame.\n    =compiere=, =compiert=, _see_ =comparer=.\n    =compiler=, _v.a._ 1571, 3414, gather together.\n    =compleindre=, =complaindre=, _v.a._, _n._ and _refl._ 524, 755, 12528;\n      1 _s.p._ =compleigns=, B. xii. 4, xli. 1, =compleigne=, iii. 1;\n      _pret._ =compleigna=, 755.\n    =complexioun=, _s._ 14698, disposition.\n    =compli=, _a._ 16037, B. x. 1, full, perfect.\n    =complie=, _s._ 8554, compline.\n      3 _s.cond._ =compleroie=, 1932: bring to an end, accomplish.\n    =se comploier=, _v._ 15053, be directed.\n    =componer=, _v.a._ 16017, 25628, arrange, compound.\n    =compost=, _s._ 7862, mixture.\n        conceive, understand, include, fulfil.\n    =compte=, _see_ =conte= (1).\n    =compter=, _v.n._ 9138, give account.\n    =comun=, _see_ =commun=.\n    =conceler=, _v.a._, 3 _s.p._ =concelle=, =concele=, 1133, 7157.\n    =concepcioun=, _s._ 27471.\n    =concevoir=, =conceivre=, _v.a._ 207, 28623;\n      2 _pl.pret._ =conceustez=, 27974;\n    =conclure=, _v.a._, _pp._ =conclus=, 1668, 9092, B. xxxix. 3, shut in,\n        bring to an end, reduce to silence.\n    =conclusioun=, _s._ 2974, 24143, conclusion, argument.\n    =concordable=, _a._ 2472, agreeable, similar.\n    =concordance=, _s._ 3862, 7475, 22265, concord, harmony (of the\n        Gospels).\n    =concorde=, _s._ 2736, 13821, agreement.\n    =concorder=, _v.a._ 13895, cause to agree.\n    =concupiscence=, _s._ 9124.\n    =condempner=, _v.a._ 4932.\n    =condescendre=, _v.n._ 14586, come down.\n      _v.n._ 8518: guide, be leader.\n    =conduiser(s)=, _s._ 11657, steerer.\n    =conestable=, _see_ =connestable=.\n    =confederacioun=, _s._ 6569.\n    =confederer=, _v.a._ 24254, unite together.\n    =confess=, =confess\u00e9=, _s._ 14846, 21402, penitent.\n    =confessement=, _s._ 14808, confession.\n      =se confesser=, 2662.\n      _pp._ =confit=, 2552, 2758: bring about, perform, construct, season.\n    =confiture=, _s._ 7961, 18366, contrivance, seasoning.\n    =conflote=, _s._ 7397, company (?)\n    =confondement=, _s._ 1532, confusion.\n    =confondre=, _v.a._, 3 _s.p._ =confont=, 2798, =confonde=, 10841,\n      _pp._ =confondus=, 3461, =confundus=, 1904: bring to ruin.\n    =confortant=, _a._ B. xxvii. 2.\n    =confortement=, _s._ 12967.\n    =conforter=, _v.a._ 3047, B. xliv. 2, support, comfort.\n    =se confourmer=, _v._ 8920.\n    =confrere=, _s._ 3198, brother (in religion).\n    =confus=, _a._ 1293, 6665, confounded, distressed.\n    =congregacioun=, _s._ 10880, assembly.\n    =conivreisoun=, _s._ 8815, connivance.\n    =conjecture=, _s._ 3365, 6389, conjecture, plan, plot.\n    =conjoi(g)ntement=, =conjoyntement=, _adv._ 590, 12966, 29775,\n        together.\n    =conjoint=, =conjoynt=, _a._ 10683, 23029, joined.\n    =conjo\u00efr=, =conjoier=, _v.n._ and _refl._ 12901, 12930, rejoice in\n        common:\n    =conjoye=, _s._ 12903, joy in common.\n    =conjur=, _s._ 6977, conspiracy.\n    =conjurer=, _v.a._ 5218, 5796, 9803, conjure, appeal to, contrive\n        (by conspiracy).\n    =con(n)estable=, _s._ 3674, 9971, T. i. 1, ruler, constable.\n    =connestablie=, _s._ 8516, government.\n    =conoiscance=, _s._ 6077, knowledge.\n      _pret._ =conquist=, 3173, T. viii. 1: win.\n    =conquester=, _v.a._ 3729, T. vii. 1, win.\n    =conroi=, =conroy=, _s._ 842, order, equipage.\n    =conroier=, _v.a._ 24747, arrange.\n    =consail(l)ement=, _s._ 12044, 17635, counsel.\n    =consail(l)er=, =conseil(l)er=, _v.a._ and _refl._ 287, 293, 754,\n        1474, consult, advise.\n    =consailler=, =consaillour=, _s._ 2360, 8861.\n    =consailleresse=, _s.f._ 4742.\n    =conscience=, _s._ 161, B. xlii. 3, mind, thoughts, conscience.\n    =consecracioun=, _s._ 20724.\n    =conseil=, =conseiler=, _see_ =consail=, &c.\n    =consequent=, _s._ 15287, consequence.\n    =consideracioun=, _s._ 2297.\n      _cp._ =consirer=.\n    =consirer=, _v._ 27331, consider.\n    =consistoire=, _s._ 11508, 18689, continuance, consistory court.\n    =conspirant=, _s._ 6515, conspiracy.\n    =conspirer=, _v.n._ 783, 2878, 15246, consult, conspire:\n    =Constantin=, =Costentin=, =Constant=, 13921, 18637, 23055.\n    =constraint=, _see_ =constreindre=.\n    =constrei(g)nte=, _s._ 931, B. xv. 2, xlii. 2.\n    =constreindre=, _v.a._, 3 _s.p._ =constreine=, 2030, =constreigne=,\n      _pp._ =constreint=, =constreins=, 4313, 6656, B. xlv. 2,\n        =constraint=, 2357: press, compel.\n    =construer=, _v.a._ 7374, explain.\n    =constru(i)re=, _v.a._ 19418, 20228, build, interpret.\n    =consu\u00ebte=, _a._ 16252, accustomed.\n    =contant=, _s._ 3226, consideration.\n    =conte=, =compte=, _s._ 1505, 2686, B. xlvi. 2, 3, reckoning, story.\n    =conte(s)=, _s._ 2237, =contour=, 18524, count, earl.\n    =conteckour=, _s._ 4684, contentious person.\n    =contek=, _s._ 4647, contention.\n    =contempcioun=, _s._ 4050, contempt.\n    =contemplacio(u)n=, _s._ 687, B. xxiv. 3.\n    =contemplatif=, _a._ 10613.\n    =contempler=, _s._ 10699, meditation.\n    =contemplier=, _s._ 10645, meditator.\n    =contenance=, _s._ 1637, B. xiii. 2, =contienance=, 8318, B. xv. 3.\n    =contencioun=, _s._ 4047.\n    =contendement=, _s._ 14995, warring.\n      3 _s.imp._ =contienoit=, 965, 1843, =contenoit=, B. xliii. 3:\n    =contienance=, _see_ =contenance=.\n    =contienement=, _s._ 11789, behaviour.\n    =continent=, _a._ 9389, =continens=, 17816.\n    =contour=, _see_ =conte(s)=.\n    =contourbacioun=, _s._ 9869, disturbance.\n    =contourber=, _v.a._ 18652, disturb.\n    =contradiccioun=, _s._ 2404.\n      =au contraire=, 676;\n      =le contraire=, 2026, =le contraire de=, 2711:\n    =contraire=, =contrere=, _s._ 175, 16520, transgression, evil.\n    =contraler=, _v.n._ 24593, go in opposition.\n    =contralier=, _v.a._ 4979, oppose:\n      _refl._ 2385, make resistance.\n    =contrariance=, _s._ 2239.\n    =contrariant=, _a._ 1183, opposite, opposing.\n    =contrarier=, _s._ 21494, (the) opposite.\n    =contrarious=, _a._ 2403, perverse, contrary.\n    =contredit=, _s._ 3931, B. xxvi. 2, opposition, contradiction.\n    =contrefaire=, _v.a._ 25568, counterfeit.\n    =contrefait=, =contrefeit=, _a._ 1397, 2699, 6305, false, falsely\n        invented.\n    =contrefait=, _s._ 1714, mocking.\n    =contrepenser=, _v.a._ 8420, 10496, 29366, think on the other hand,\n        consider, devise, (as a remedy).\n    =contreplaider=, _v.a._ 4064, plead against.\n    =contreplait=, _s._ 17004, objection.\n    =contreplit=, _s._ 1643, opposition.\n    =contrepriser=, _v.a._ 13303, counterbalance.\n    =contrere=, _see_ =contraire=.\n    =contrestance=, _s._ 3619, power of resistance.\n    =contretaile=, _s._ T. vii. 3, retribution.\n    =contretencer=, _v.a._ 6216, strive against.\n    =contretenir=, _v.n._ 2036;\n      _refl._ 3521, T. xiv. 1: defend oneself.\n    =contretenir=, _s._ B. xxxiv. 4, opposition.\n    =contrevaloir=, _v.n._, _3 s.p_ =contrevaile=, 1467, be equal (to).\n    =contricioun=, _s._ 14911.\n    =contrister=, _v.a._ 10973, make sad.\n    =contro(e)ver=, _v.a._ 13, 1220, 5193, invent, contrive.\n    =controveure=, _a._ 1955, invented.\n    =conu(s)=, _see_ =conoistre=.\n    =conuscance=, _s._ 8234, knowledge.\n    =convenient=, _a._ 25771, fitting.\n    =convers=, _a._ 6983, 9888, converted, holy.\n    =conversacioun=, _s._ 3086, B. xxi. 2.\n    =converser=, _v._ 2894, 3161, have dealings, dwell.\n    =convertir=, _v.n._ and _refl._ 647, 749;\n    =convocacion=, _s._ B. xxxv. 1.\n      =beau cop=, 919, great quantity.\n    =corage=, _s._ 1068, D. i. 3, heart, spirit.\n    =corant=, _a._ 2847, running.\n    =cordial=, _a._ 717, 13194, of the heart.\n    =cornage=, _s._ 22146, horn-blowing.\n        note, blow.\n    =corner=, _s._ 11303, blowing of the horn.\n    =cornette=, _s._ 1263, horn.\n    =corniere=, _s._ 1073, corner.\n    =cornoier=, _v._ 11321, sound on the horn.\n        crown, tonsure.\n    =coronnement=, _s._ 22286, coronation.\n    =coroucer=, =coroucier=, _v.a._ 4509:\n      _v.n._ and _refl._ 649, 2375: make angry, become angry.\n    =coroucer=, _s._ 4460, anger.\n    =corou\u00e7ous=, _a._ 4637, angry.\n    =coroune=, _see_ =coronne=.\n    =correccioun=, _s._ 19109.\n    =corrupcioun=, _s._ 13362.\n    =corsaint=, =corseint=, _s._ 1149, 4551, saint.\n    =coru=, _see_ =courre=.\n    =corussez=, _a._ C., angry.\n    =Costentin=, _see_ =Constantin=.\n    =costi\u00e9=, _see_ =cost\u00e9e=.\n    =costoier=, _v._ 28085, be beside.\n    =costummer=, _see_ =coustummer=.\n    =cotage=, _s._ 4118, cottage.\n    =cotell=, _see_ =coutell=.\n    =couardie=, =coardie=, _s._ 5462, 14263, cowardice.\n    =coulpe=, _see_ =culpe=.\n    =coup=, _see_ =cop=.\n    =coup(i)er=, _see_ =copier=.\n    =couronne=, _see_ =coronne=.\n    =cour(r)oie=, _s._ 5792, 8492, =curroie=, B. xxv. 2, strap, belt.\n      =tenir court de=, 7398, 18971, disregard, neglect.\n    =courtement=, _adv._ 829.\n    =cousinage=, _s._ 24658, cousinship.\n    =coustage=, _s._ 15972, expense.\n    =co(u)stummer(s)=, =custummer(s)=, _a._ 11084, 23990, accustomed,\n        habituated:\n      _s._ 1941, 26165, practiser, customer.\n    =couver=, _v.a._ 11408, conceal.\n    =coveiter=, _see_ =covoiter=.\n    =covenance=, _s._ 123, B. iv. 1, covenant, agreement.\n      _fut._ =coviendra=, 6332: agree, be fitting, be needful, be obliged.\n    =covenir=, _s._ B. xxxiv. 1, agreement.\n      _pp._ =covert=, 716, B. xxxii. 2: =cover=, defend, roof over.\n    =covert=, _a._ 1688, secret.\n    =covertement=, _adv._ 8801.\n    =coverture=, _s._ 1168, B. xlvi. 3, concealment, pretence.\n    =covetise=, _see_ =covoitise=.\n    =covietter=, _v.a._ 6583: _cp._ =covoiter=.\n        T. xiii. 1, company, purpose, device, cunning, disposition.\n    =covoiter=, _v.a._ 622, =coveiter=, 6312, desire.\n    =covoitise=, _s._ 6183, =covetise=, C., covetousness.\n    =covrir=, _see_ =coverir=.\n    =creable=, _a._ 22104, B. xxix. 4, ready to believe.\n    =creance= (1), _s._ 6556, B. iv. 4, trust, belief.\n    =creance= (2), _s._ B. xv. 1, leash (for a hawk).\n    =crean\u00e7our=, _s._ 7247, creditor.\n    =crecche=, _s._ 28055, manger.\n    =cremoit=, =cremont=, &c., _see_ =criendre=\n    =cremu=, _see_ =criendre=.\n    =Creon=, T. viii. 2.\n    =crere=, _see_ =croire=.\n    =crescance=, _s._ 6892, growth.\n    =crescer=, _v.n._ 5572, 15638, grow, increase.\n    =creste=, _s._ 26660, (crown), consummation.\n    =crestre=, _see_ =croistre=.\n    =Creusa=, T. viii. 2.\n    =crever=, _v.a._ 2923, tear out:\n    =crieis=, =crieys=, _a._ 25287, B. xviii. 2, loud in crying.\n    =criendre=, (=cremoir=), _v.a._ 11550;\n      _v.a._ 334, 8877, proclaim, entreat for.\n    =criour=, _s._ 10412, clamourer.\n    =cristienet\u00e9=, _s._ 12283.\n      _imp._ =creoit=, =creioiont=, 12317;\n      _pres.part._ =creant=, 13040.\n    =croistre=, =crestre=, _v.n._ 4542, 18647, B. xxvi. 3, grow.\n    =cronique=, _s._ T. ix. 1.\n    =crucifix=, _a._ 4471, crucified.\n    =cue=, _see_ =coue=.\n    =cuer(s)=, _see_ =coer(s)=.\n    =cuidance=, _s._ 8830, belief.\n    =cuillette=, _s._ 14482, store.\n    =cuillir=, _v.a._ 10742, gather.\n    =cuisine=, _see_ =cusine=.\n    =culper=, _v.a._ 7038, accuse.\n    =culteal=, _see_ =coutell=.\n    =cultefier=, _v.a._ 18299, cultivate.\n    =cultefiour=, _s._ 5384, cultivator.\n    =culvert=, =culvers=, _a._ 6982, 7024, villainous.\n    =cure=, _s._ 986, 10496, B. xii. 4, care, cure, design, charge (of a\n        parish), parish.\n    =curer=, _v.n._ and _refl._ 5400, 9362, care, take account, take care:\n      _v.n._ 10559, take care of, heal.\n    =cur\u00e9e=, =curet=, =curiet=, _s._ 12148, 18620, 20363, parish priest.\n    =curial=, _a._ 20286, of the court.\n    =curie=, _s._ 7949, cookery.\n    =curious=, _a._ 1621, 7349, careful, inquisitive.\n    =curiousement=, _adv._ 10228.\n    =curroie=, _see_ =courroie=.\n    =currour=, _s._ 3409, 14365, courier, runner.\n    =curtais=, =curtois=, &c., _see_ =courtois=, &c.\n    =custer=, _see_ =couster=.\n    =custummer(s)=, _see_ =coustummer(s)=.\n    =cutel=, _see_ =coutell=.\n    =cynk=, _see_ =cink=.\n    =daiamand=, =daiamant=, _see_ =diamand=.\n    =damage=, _see_ =dammage=.\n    =dameld\u00e9e=, _see_ =dampned\u00e9e=.\n    =dampnacioun=, _s._ 1536.\n    =dampned\u00e9e=, _s._ 4894, =dameld\u00e9e=, 18977, the Lord God.\n    =dampner=, _v.a._ 4929, condemn.\n      _see_ Notes.\n    =dangerous=, _a._ B. xi. 4, unwilling (to love).\n    =danture=, _s._ 9446, taming.\n        =danz Tullius=, &c.), master.\n    =darrein=, =darrain=, =derrain=, _a._ and _s._;\n      =a son derrain=, 6347: at last.\n    =darreinement=, _adv._ 346, 2715(?), last, at last.\n    =Dathan=, _see_ =Dithan=.\n    =dauncer=, _see_ =dancer=.\n        T. xiv. 1, (quoted also as \u2018=ly prophete=,\u2019 &c.).\n    =deable=, _a._ 1147, feeble.\n    =deablerie=, =deblerie=, _s._ 703, 6868, 9648, devils (collectively).\n    =deablie=, _a._ 15167, devilish.\n    =debatement=, _s._ 24283, dispute.\n    =debatre=, _v.n._ and _refl._ 2244, 26557, contend, dispute:\n    =deblerie=, _see_ =deablerie=.\n    =deblesce=, _see_ =deablesce=.\n        gentle, kind, sweet.\n    =debon(n)airet\u00e9=, _s._ 13455 (R), 13455, good humour.\n        11251, cast down, reject.\n    =debte=, _see_ =dette=.\n    =de\u00e7a=, _prep._ 23252, on this side of.\n    =dece(i)vable=, _a._ 1791, 9968, deceptive, deceitful.\n    =deceivant=, =desceivant=, _a._ 7692, 25025.\n    =deceivement=, _s._ 3556, deception.\n    =decent=, =decente=, _see_ =descendre=, =descente=.\n    =decert=, =decerte=, _see_ =deservir=, =deserte=.\n    =decevable=, _see_ =deceivable=.\n    =decevance=, _s._ 6554, deceit.\n    =decevant=, _s._ 495, deceiver.\n    =declaracioun=, _s._ 17625.\n      =en declin=, 3169, downwards;\n      =mettre en declin=, 18310, defeat, neglect.\n    =declinement=, _s._ 25811, ruin.\n    =decliner=, _v.n._ and _refl._ 662, 12466, fall away, turn away:\n    =decoccion=, _s._ T. xii. 3.\n    =decoste=, _prep._ 3630, beside.\n    =decouper=, _v.a._ 3104, cut off.\n        writing.\n    =dedeignous=, _a._ 12465, disdainful.\n        within.\n    =dedier=, _v.a._ 7203, dedicate.\n    =deduyt=, _s._ 388, delight.\n    =deesce=, _see_ =duesse=.\n    =defalte=, =defaute=, _s._ 6341, 13206, B. xxviii. 2, lack, fault.\n    =defence=, =defens(e)=, _s._ 9059, 9305, 9808, defence, prohibition.\n    =defencioun=, _s._ 4051, prohibition.\n    =defendant=, _s._ 6218, defender.\n    =defendement=, _s._ 14994, defence.\n      3 _s.pret._ =def(f)endi=, 117, 6986: defend, prevent, forbid.\n    =defens=, _see_ =defence=.\n    =defensable=, _a._ 4234, 4815, strong, capable.\n    =deferer=, _v.a._, 3 _s.p._ =deferre=, 5680, put off.\n    =deffendi=, _see_ =defendre=.\n    =deffier=, _see_ =desfier=.\n    =definement=, _s._ 5648, end.\n    =defouler=, _see_ =desfouler=.\n    =deglouter=, _v.a._ 7763, swallow.\n    =degouter=, _v.n._ 7059, 12332, trickle away, flow.\n    =degr\u00e9=, _s._ 218, 493, 648, 27673, degree, place, means, manner, step.\n        T. xvii. 3, waste, spoil.\n    =deguerpir=, _v.a._ 6356, abandon.\n    =dehors=, _adv._ 1100, outwardly.\n    =Deianire=, B. xliii. 1, T. vii. 1.\n      _impers._ =q\u2019il vous deigne=, B. xxxiii. 3.\n    =deinz=, _prep._ 82, T. viii. 3, in.\n    =deinzeine=, _s._ 14026, inner parts.\n    =de la=, _prep._ 23713, on the other side of.\n    =delacioun=, _s._ 2245, 9866, accusation; 10240, delay:\n      _cp._ =dilacioun=.\n    =delaiement=, _see_ =deslaiement=.\n    =delectacioun=, _s._ 694.\n    =delicatement=, _adv._ 8005.\n    =delice=, _s._ 656, 7793, delight, delicacy.\n    =deliement=, _adv._ 3557, delightfully.\n    =delitance=, _s._ 17422, delight.\n    =deliverance=, _s._ 9864.\n    =delivrement=, _s._ 10654.\n    =delivrer=, _v.a._ 2955, 6472, =deliverer=, 4832, deliver, give away.\n    =demaine=, _see_ =demeine=.\n    =demein=, =demain=, _s._ 5433, 9838, 20079, morning, the morrow:\n    =demeine=, _v._ _see_ =demener=.\n    =demeine=, =demaine=, =demesne=, _s._ 767, 1606, 16043, possession,\n      3 _s.p._ demeine, B. vii. 2, =desmeine=, 10541: carry on,\n        experience, display:\n      =se demener=, 8787, behave.\n    =Demephon=, B. xliii. 1.\n    =demesure=, =desmesure=, _s._ 1165, 1950, 11792, excess.\n    =demeure=, =demure=, _s._ 159, 937, delay, dwelling.\n    =demi=, _see_ =demy=.\n    =d\u00e9mise=, _s._ 591, intermission.\n    =demonstracioun=, _s._ 18826.\n    =demonstrance=, _see_ =demoustrance=.\n    =demostrer=, _see_ =demoustrer=.\n    =demourer=, =demorrer=, =demorir=, _v.n._ 187, 13377, B. ix. 5;\n      3 _s.fut._ =demo(u)rra=, 8901, 8891: remain, dwell, delay.\n    =demoustrance=, =demonstrance=, _s._ 4238, 12435.\n    =demure=, _see_ =demeure=, =demourer=.\n      _pl._ =deniers=, 7236, money.\n    =denyer=, _v.a._ 16326, reject.\n    =depar=, _prep._ 415, B. viii. 3, from, by authority of.\n    =departement=, _s._ 4091, parting.\n    =departie=, _s._ 6876, 7269, B. iv. 4, parting, ending.\n        B. iii. 3, depart, part, divide, remove.\n    =dependre=, _v.n._ 7780, hang:\n    =deperir=, _v.n._, 3 _s.p._ =depiert=, 17734, perish.\n    =deposer=, _v.a._ 11261, 17884, lay aside, lay low.\n    =deproier=, _v.a._ 5050, prey upon.\n    =depuis=, =depuiss=, _adv._ B. xxvi. 3, T. vi. 2.\n    =depuisque=, _conj._ 1288, 8997, since.\n    =derere=, _prep._ 1181, behind:\n    =derere=, _s._ 355, loss, ruin.\n    =derrain=, _see_ =darrein=.\n    =derresner=, _v.a._ 22339, prove, (? disprove).\n    =derrour=, _adv._ B. xlii. 3:\n      (=des les=), _used before_ tous, tiels, ceaux, 62, B. iv.* 3,\n    =desacrer=, _v.a._ 7199, make unholy.\n    =desaese=, =desease=, =desaise=, =disaise=, _s._ 4087, 15682, 17300,\n        19320, B. xx. 1, trouble, torment.\n    =desallouance=, _s._ 20183.\n    =desallouer=, _v.a._ 25906, blame.\n    =desamiable=, _a._ 9647, unlovely.\n    =desarraier=, _v.a._ 23733, throw into confusion.\n    =desavancer=, _v.a._ 1641, 3620, 6933, B. xiii. 3, disparage,\n        diminish, injure.\n    =desbarater=, _v.a._ 13829, bring down.\n    =desceivant=, =desceivera=, _see_ =decevoir=.\n    =descencioun=, _s._ 4054, intermission.\n    =descense=, _s._ 15618, fall, descent.\n    =desceu=, _see_ =decevoir=.\n    =descharger=, _v.a._ 8657, set free.\n    =descharitant=, _a._ 7685, opposed to charity.\n    =descheable=, _a._ 3756, 9585, apt to fall, falling:\n      =faire descheable=, bring to ruin.\n    =desche\u00efr=, _v.n._, 3 _s.p._ =deschiet=, 1483;\n      2 _s.fut._ =descherras=, 3683: fall down.\n    =desciple=, _see_ =disciple=.\n    =desclos=, _a._ 4595, 21724, revealed, open.\n    =descloser=, _v.a._ 6398, B. xxxvii. 3, open, reveal.\n    =descoler=, _v.a._ remove (as from school), 20233.\n    =descolour\u00e9=, _a._ 869.\n    =desconfire=, _v.a._ 2478, defeat, discomfit.\n    =desconfiture=, _s._ 14292.\n    =desconfortement=, _s._ 29129.\n    =desconforter=, _v.refl._ and _n._ 5447, 14443, 24875, come to\n        sorrow, come to ruin.\n    =desconoiscance=, =desconuscance=, _s._ 6084, 8236.\n    =descontenir=, _v.n._ 17831, cease to be continent:\n    =desconu(s)=, _a._ 1776, unknown.\n    =desconvenue=, _s._ 87, evil.\n    =descordable=, _a._ 14315, out of harmony.\n    =descordement=, _s._ 3991.\n    =descorder=, =discorder=, _v.a._ 2729, put out of harmony:\n    =descordour=, _a._ 10414, out of harmony.\n    =descoronner=, _v.a._ 1511, discrown.\n    =descoucher=, _v.n._ and _refl._ 5181, 5237, get out of bed.\n    =descovenable=, _a._ 3681, unseemly.\n      _pp._ =descouvert=, 20753: disclose, uncover.\n    =a (au) descovert=, _adv._ 1687, 7029, openly.\n    =descrescance=, _s._ 6893, diminution.\n    =descrescer=, _v.n._ 17726, B. xx. 1, decrease.\n    =descres(s)=, =descrois=, _s._ 6376, 25268, loss, decrease.\n    =descrestre=, =descroistre=, _v.n._ and _refl._ 22217, T. xvii. 1,\n        diminish.\n    =descripcioun=, =discripcioun=, _s._ 2472 (R), 3696 (R).\n      _pp._ =descript=, 269, =descrit=, 2504: describe:\n    =descrois=, _see_ =descress=.\n    =descrois\u00e7ant=, _a._ T. xvii. 3, waning.\n    =descroistre=, _see_ =descrestre=.\n    =desdeigner=, _v.a._ and _n._ 2325, B. xii. 1, disdain:\n      _refl._ 2269, B. xiv. 2, feel disdain, feel indignation.\n    =desdetter=, _v.a._ 5630, free from debt.\n    =desdire=, _v.a._ 2085, 5121, T. v. 1, refuse, forbid, disown.\n    =desease=, _see_ =desaese=.\n    =desert=, _a._ 317, 2333, 10196, left alone, abandoned, lonely,\n        desert.\n    =deserte=, =decerte=, _s._ 2709, 3174, 10195, merit, desert, service.\n    =deserter=, _v.a._ 5013, lay waste.\n      3 _s.p._ =decert=, 17876: deserve, earn.\n    =desesper\u00e9=, _a._ 5750, despairing.\n    (=desesperer=), _v.n._, 3 _s.p._ =desespoire=, 5340.\n    =desfacer=, _v.a._ B. xxxii. 3.\n      _pp._ =desfais=, (_pl._) =desfaitz=, 3014, 3024: ruin, defeat,\n        destroy:\n      _refl._ 14345, be defeated.\n    =desfamacioun=, =diffamacioun=, _s._ 2877, 3797.\n    =desfame=, _s._ 2906, 12860, defamation, evil report.\n    =desfamer=, _s._ 4292, defamation.\n    =desfermer=, _v.a._ 2341, open.\n    =desfier=, =deffier=, _v.a._ 3045, 5746, 6227, defy, distrust, abhor:\n    =desfigur\u00e9=, =disfigur\u00e9=, _a._ 3772, 8194.\n    =desfigurer=, =disfigurer=, _v.a._ 18835, 20997, 27132, disfigure,\n        debase.\n    =desformer=, _v.a._ 3769, disfigure.\n    =desfortuner=, _v.a._ 22032, deprive of fortune.\n    =desfouir=, _v.a._ 4205, dig up.\n    =de(s)fouler=, _v.a._ 11423, 19362, oppress, outrage.\n    =desfuissonner=, _v.n._ 8933, decrease.\n    =desgarni=, _a._ 5272, 8107, unprepared, unprovided.\n    =desgeter=, _v.a._ 8384, cast away.\n    =desgloser=, _v.a._ 7484, remove the comment.\n    =desg(u)ager=, _v.a._ 7044, release:\n      _refl._ 9787, perform one\u2019s promise.\n    =desg(u)aster=, _see_ =deg(u)aster=.\n    =deshait=, _s._ 2696, trouble.\n    =deshait\u00e9=, _a._ 14066, depressed, vexed.\n    =desherberger=, _v.a._ 6667, deprive of lodging.\n    =desheriter=, _v.a._ 5062, disinherit.\n    =deshonester=, _v.a._ 1354, deprive of honour.\n    =deshonourer=, _v.a._ 1578;\n    =deshosteller=, _v._ 8380, dislodge.\n    =desirant=, _a._ 2, desirous.\n    =desirer=, _s._ 27332, B. viii. 1, desire.\n    =desirrous=, _a._ 3969, desirous.\n    =desjoindre=, =desjoigner=, _v.a._ 19373, 29012.\n    =desjoint=, _a._ 10830, separated.\n    =desjoint=, _s._ 11865, difficulty.\n    =se desjoyer=, _v._ 12940, grieve.\n    =se desjuner=, _v._ 16247, break one\u2019s fast.\n    =deslaiement=, =deslayement=, _s._ 5702, 24211, delay, adjournment.\n    =deslaier=, _v.a._ B. xxvii. 2, xxxvii. 3, put off.\n    =deslier=, _see_ =desloier=.\n    =desloial(s)=, =desloyal(s)=, =desloiauls=, _s._ 8, 70, 2852.\n    =desloier=, =deslier=, _v.a._ 8944, 12338, unbind, loose.\n    =desloyer=, _v.a._ 24239, turn into unlawfulness.\n    =desmener=, _see_ =demener=.\n    =se desmenter=, _v._ 3098, 13908, lament, be disturbed.\n    =desmesurable=, _a._ 5088, unmeasured.\n    =desmesure=, _see_ =demesure=.\n    =de(s)mesur\u00e9=, _a._ 1345, 1910, 3821, violent, excessive.\n    =desmettre=, _v.a._, 3 _s.p._ =desmette=, 5815.\n    =desmur\u00e9(e)=, _a._ 3926, unwalled.\n    =desnatural=, =desnaturel=, _a._ 3758, 6686, unnatural.\n    =desnatur\u00e9=, _a._ 24141, unnatural.\n    =desnaturelement=, _adv._ 5048.\n    =desnaturer=, _v.n._ and _refl._ 6673, 7958, 8711, become unnatural.\n      =se desobeiera=, 8036.\n    =desobe\u00efr=, _s._ 12178, disobedience.\n    =desobeissant=, _a._ 2042.\n    =desordener=, =desordiner=, _v.a._ 2110, 20051;\n      3 _s.p._ =desordeigne=, 2317: disturb.\n    =desore=, _adv._ 27326, B. xliii. 1, henceforth.\n    =despaiser=, _v.a._ 2772, disturb.\n    =desparacioun=, _s._ 5748, despair.\n    =desparage=, _s._ 824, degradation.\n    =desparager=, _v.a._ 1651, 3020, 4013, lower, degrade, despise.\n    =desparaill=, _a._ 27848, unequal.\n    =desparigal=, _s._ 1972, disparagement.\n      _f._ =despendante=, 10139: spender, spendthrift.\n    =despense=, _s._ 1172, 1399, =despens=, 7895, expense, profit.\n        manage, arrange, dispense, make payment.\n    =despenser=, _s._ 7486, distributer.\n    =despersonner=, _v.a._ 12743, degrade.\n    =despire=, _v.a._ 1135, 2188, 2757, B. xxvi. 4, hate, despise, vilify.\n    =despiser=, _v.a._ 1142, 4099, scorn, contemn, abuse.\n    =despisour=, _s._ 2231, despiser.\n    =despit=, _s._ 124, 446, B. xxv. 4, hatred, spite, contempt.\n    =despit=, =depit=, _a._ 9203 f., miserable, hateful.\n    =despitous=, _a._ 2182, contemptuous.\n    =desplaier=, _see_ desploier.\n    =desplaire=, _v.n._ 572, displaire, 13464;\n      =desplese=, B. xxviii. 3.\n        =desplaier=, B. xxvii. 2, unfold, open, display.\n    =despoiler=, _see_ =despuiller=.\n    =desport=, _s._ 219, B. v. 3, sport, entertainment; 389, 2446, mercy.\n    =desporter=, _v.a._ 262, D. ii. 4, B. xxxiii. 4, entertain:\n    =desposer=, _see_ =disposer=.\n    =despourveu=, _a._ 11066, helpless.\n    =despriser=, _v.a._ 2171, disparage, dispraise.\n    =desprisonner=, _v.a._ 5699, set free.\n    =desprofiter=, _v.n._ 2759, be hurtful:\n    =desprover=, _v.a._ 13252, disprove.\n    =despuil(l)er=, =despoiler=, _v.a._ 165, 3607, 4845, B. vii. 3, strip,\n        despoil, carry off.\n    =se desquasser=, _v._ 15644, be stirred strongly.\n    =desraciner=, _v.a._ 8201, uproot.\n    =desrainer=, _v.a._ 16373, defend.\n    =desresonnal=, _a._ 7597, unreasoning.\n    =desresonner=, _v.a._ 696, deprive of reason:\n    =desreuler=, _v.a._ 21461, throw into disorder.\n    =desricher=, _v.a._ 7677, deprive of riches.\n    =desrire=, _v.n._ 1654 (=de=), laugh at.\n    =desris=, _s._ 1655, derision.\n    =desrisioun=, _see_ =derisioun=.\n    =se desroier=, _v._ 1921, 10905, go astray, be disordered.\n    (=desrompre=), _v.a._, 3 _s.p._ =desrout=, 8098, burst asunder.\n    =desroy=, =desroi=, _s._ 844, 3800, 28860, disorder, tumult,\n        (rebellious) power.\n    =dessaisoner=, _v.a._ 27180, put out of harmony.\n    =dessassenter=, _v.n._ 13173, disagree.\n    =dessemblable=, _a._ 17393, unlike.\n    =desserrer=, _v.a._ 553, unlock.\n    =dessoubtz=, =dessoutz=, _adv._ and _prep._ 91, B. xix. 1, below,\n    =dessuer=, _v.a._ 16178, wipe clean (properly of perspiration).\n    =dessur=, =desur=, _prep._ 130, 3041, 5016, upon, above.\n    =dessure=, =desseure=, =a dessure=, _adv._ 163, 945, 2430,\n        B. xiii. 3, above, before, on high:\n        above, up, on high:\n      =a son dessus=, 25350, at its highest point.\n    =destabler=, _v.a._ 6920, remove (from stable).\n    =destager=, _v.a._ 13520, disturb:\n      _v.n._ and _refl._ 11638, 11964, be disturbed, be removed, go aside.\n    =destalenter=, _v._ 6610, dislike.\n    =destance=, =distance=, _s._ 2139, 4957, B. xiii. 1, offence,\n        dispute, disagreement.\n    =se destenter=, _v._ 4288, 13738, issue forth, remove oneself.\n    =destenter=, _s._ 4291, coming forth.\n    =destiner=, _v.a._ 1999, 16006, appoint, mark out.\n    =destitut=, _a._ 19929, C., deserted.\n    =destour=, _s._ 2772, 20164, disturbance, trouble.\n    =destourbance=, _s._ 18704.\n    =destourbeisoun=, _s._ 6359, trouble.\n    =desto(u)rber=, _v.a._ 2727, B. xxv. 1, disturb, trouble.\n    =destourber=, _s._ 4703, trouble.\n    =desto(u)rner=, _v.a._ and _n._ 1485, 2061, turn aside.\n    =destreindre=, _v.a._ 3672, distress.\n    =destreinte=, _s._ 29108, distress.\n    =destrer=, _s._ 1783, war-horse.\n    =destresce=, =destress(e)=, =distresce=, _s._ 4119, 9496, 14386,\n      =par destresce=, 5549, by force.\n    =destroit=, _s._ 1178, 20111, B. xliii. 3, strait, difficulty,\n        trouble.\n      _pl._ =destrois=, 3802: oppressed, tormented.\n    =destruccioun=, _s._ 3982.\n    =destruire=, =destrure=, _v.a._ 1173, T. x. 3;\n      _fut._ =destruiera=, 1628.\n    =desveier=, _see_ =desvoier=.\n    =desv\u00e9s=, _s._ 5793, madman.\n    =desvier=, _v.n._ 26873, cease to live.\n    =desvoier=, =desveier=, _v.a._ 2819, 5455, turn away, forbid:\n      _v.n._ and _refl._ 14377, 17744, go out of the way, go astray.\n    =desvoluper=, _v.a._ 20753, disencumber.\n    =determiner=, _v.n._ 29711, B. vi. 2, decide, end.\n    =detirer=, _v.a._ 15251, 19980, draw away disturb.\n    =detractour=, _s._ 2644, slanderer.\n    =detrahir=, _v.a._ and _n._ 2647, 2667, speak evil of, speak evil.\n    =detrahir=, _s._ 2649, detraction.\n    =detrencher=, _v.a._ 26397, cut off.\n    =detrier=, _v.refl._ 12576, trouble (oneself).\n    =deutronomii=, 8050, 8590, 12162, of Deuteronomy.\n    =devant=, =par devant=, _prep._ 1748, B. xii. 2, before,\n        in presence of:\n      _adv._ 248, 739, B. xvi. 3, in front, before, formerly:\n      =au devant=, B. xxxii. 2,\n    =devant=, _s._ 3905, advantage.\n      3 _s.pret._ =devint=, =devient=, 1054, 8585: come, become.\n    =deverie=, _s._ 4824, madness.\n    =devers=, _prep._ 66, T. vi. 3, towards, near.\n    =devine=, _see_ =divin=.\n        design, opinion, manner.\n    =devise=, _see_ =divis(e)=.\n        B. xxxi. 2, divide, speak, tell, describe, compare, arrange,\n        contrive.\n    =deviser=, _s._ 29526, division.\n    =devisioun=, _see_ =divisioun=.\n      3 _s.pret.subj._ =duist=,\n      _cond._ =deveroient=, 9228.\n    =devolt=, =devoltement=, _see_ =devout=, &c.\n    =devoutement=, =devoltement=, _adv._ 1074, 8258.\n    =devys=, _see_ =devis=.\n    =diable=, _see_ =deable=.\n    =diamant=, =dyamant=, _s._ 12464, B. xviii. 4, =daiamand=,\n    =Dido=, B. xliii. 1.\n    =diete=, =dyete=, _s._ 3156, 11128, 16228, lodging, food, moderation\n        in food, regimen.\n    =dieuesee=, _see_ =duesse=.\n    =dieurt\u00e9=, _see_ =duret\u00e9=.\n    =diffamacioun=, _see_ =desfamacioun=.\n    =diffamer=, _see_ =desfamer=.\n    =diffinaille=, _s._ 15273, end.\n    =diffinement=, _s._ 20, end.\n    =dif(f)iner=, _v._ 2630, 5101, describe, make clear.\n    =diffus=, _a._ 15468, spread abroad.\n    =digestier=, _s._ 8596, digestion.\n    =digne=, _a._ 1386, B. xlvii. 1, worthy.\n    =dilacioun=, _s._ 16820, delay:\n      _cp._ =delacioun=.\n    =dileccioun=, _s._ 13528, love.\n    =dimise=, _s._ 4568, remission.\n    =Diomedes=, B. xx. 3.\n    =Dionis=, 14761, Dionysius.\n    =direct=, _a._ B. ix. 6, addressed.\n    =dis=, _see_ =toutdis=.\n    =disaise=, _see_ =desaese=.\n    =discipline=, _s._ 665, 2000, 11676, B. xxi. 1, discipline, doctrine,\n    =discipliner=, _v.a._ 9011.\n    =disconfiture=, _s._ 2435.\n    =discorder=, _see_ =descorder=.\n    =discordial=, _a._ 4543, of discord.\n    =discort=, =discord=, _see_ =descord=.\n    =discretement=, _adv._ 22886.\n    =discripcioun=, _see_ =descripcioun=.\n    =disfame=, _see_ =desfame=.\n    =disfamer=, _see_ =desfamer=.\n    =disfigurer=, &c., _see_ =desfigurer=, &c.\n    =dispenser=, _see_ =despenser=.\n    =displaire=, _see_ =desplaire=.\n    =displaisance=, _s._ 17693.\n    =disposer=, =desposer=, _v.a._ 6405, 11260, plan, dispose:\n      =se disposer de=, 15926, dispose of.\n    =disputeisoun=, _s._ 2972, argument.\n    =disputer=, _see_ =desputer=.\n    =diss=, _see_ =dis=.\n    =dissaisir=, _v.a._ 20981, dispossess.\n    =dissemblant=, _a._ 13166, unlike.\n    =dissencioun=, _s._ 3061.\n    =dissimulacioun=, _s._ 3658.\n    =dissipacioun=, _s._ 18123.\n    =dissipat=, _a._ 6882, dispersed.\n    =dissolucioun=, _s._ T. v. 3.\n    =dissonne=, _s._ 15427, discord.\n    =distance=, _see_ =destance=.\n    =distresce=, _see_ =destresce=.\n        speech, saying, poem.\n    =Dithan=, =Dathan=, 2343, 27077, Dathan.\n    =divers=, =diverse=, _a._ 1002, 3157, 3912, B. xlvii. 3, different,\n        various, perverse.\n    =diversant=, _a._ 10615, different.\n    =diversement=, _adv._ 7049, 8798, B. vi., _margin_, differently,\n        variously, widely.\n    =diverser=, _v.a._ 10116, change:\n      _refl._ and _n._ 4081, 7986, 9880, be different, offend.\n    =divider=, _v.a._ 25182; =se divider=, C.\n    =divin=, =divine=, _a._ 56, B. xxxi. 2, =devine=, B. xxi. 2.\n    =divin=, _s._ 7938, 8269, 12699, god, divinity, divine word, prophecy.\n    =divinaille=, _s._ 1475, prophecy.\n    =diviner=, _v.n._ and _a._ 5189, 6513, prophesy, foresee.\n    =divinere=, _s._ 28161, diviner.\n    =divis=, _see_ =devis=.\n    =divise=, _s._ 15734, description:\n    =diviser=, _see_ =deviser=.\n    =doaire=, _s._ 574, 953, dowry, estate, dominion.\n    =doctrinal(s)=, _a._ 26890, apt to teach.\n    =doctrinal=, _s._ 3167, teaching.\n    =doctriner=, _v.a._ 212, instruct.\n    =dois=, _s._ 7380, table, place:\n    =dol\u00e7our=, _see_ =doul\u00e7our=.\n      3 _pl._ =doleront=, 12033: be in pain, suffer grief, give pain (to).\n    =doloir=, _s._ 11489, suffering.\n    =domest(e)=, _a._ 977, 8527, tame, familiar.\n    =don=, _see_ =doun=.\n    =donnoier=, _v.n._ 1922, make love.\n    =donque=, _adv._ 12551, therefore.\n      =dont que=, 1779: of which, whence, whereupon, wherefore;\n        so (so much) ... that:\n      _interrog.adv._ 11427, whence.\n    =dormant=, _s._ 4869, sleep; 8189, sleeper.\n    =doublement=, _adv._ 3468.\n    =doubtance=, _s._ 8069, B. iv. 4, fear, doubt.\n        T. xiii. 1, fear, care, doubt.\n    =doubtous=, _a._ 27837, T. iv. 1, doubtful.\n    =douche=, _see_ =douls=.\n    =doulcement=, _adv._ 3553.\n    =doulcet=, _a._, _f._ =doulcette=, 22155, sweet.\n    =doul\u00e7our=, =dol\u00e7our=, =dou\u00e7our=, _s._ 507, 2583, B. iii. 1, iv. 2,\n        sweetness.\n    =dousze=, _num._ 12246, twelve.\n    =douszeine=, _s._ 4061, dozen, twelve.\n    =doute=, _see_ =doubte=.\n    =dragme=, _s._ 12927, drachma.\n    =draper=, _s._ 25309, cloth-seller.\n    =drescer=, _v.a._ 2999, B. xliv. 3, set, direct, set in order.\n        just, true.\n      =en droit=, _see_ =endroit=.\n    =droitement=, _adv._ 16451.\n    =droiturer=, _a._ 14437, upright.\n    =droituriel=, _a._ 17788, upright.\n    =dru=, _f._ =drue=, _s._ 4801, 8625, friend, lover, mistress.\n    =duement=, _adv._ 1530, duly.\n        goddess.\n    =dui=, _see_ =deux=.\n    =dur=, _see_ =durr=.\n    =durable=, _a._ 14579, 15106, lasting, untiring.\n    =duret\u00e9=, _s._ 2396, =durtee=, B. xvii. 1, =dieurt\u00e9=, B. xviii. 4.\n    =duy=, _see_ =deux=.\n    =dyamant=, _see_ =diamant=.\n    =dyete=, _see_ =diete=.\n    =ease=, _see_ =aese=.\n    =easer=, _v.a._ 20308, make pleasant.\n    =eauage=, _a._ 4120, of water.\n    =eauerose=, _s._ 5177, rose-water.\n    =eeu=, _see_ =avoir=.\n    =Eeve=, _see_ =Eve=.\n    =efforcier=, _v.a._ 18516, supply.\n        be disturbed, be afraid:\n      =effroier=, _v.n._ 9377, be disturbed.\n    =effus=, _a._ 15465, poured out.\n    =egalt\u00e9=, =egalit\u00e9=, 14945, B. xvii. 2.\n    =Egistus=, =Egiste=, T. ix. 2, 3.\n    =eglips=, _s._ B. xiii. 3, eclipse.\n    =eglise=, _s._ 2370, T. iii. 1 ff., =esglise=, C. and _v.l._ T. iii.\n    =egual=, _see_ =egal=.\n    =eiant=, =eie=, _see_ =avoir=.\n    =eide=, =eyde=, _see_ =aide=.\n    =einsi=, _see_ =ensi=.\n    =einz=, _adv._ _see_ =ainz=.\n    =einz=, _prep._ 3162, within:\n    =einzgarde=, _s._ 16593, (inner guard), stronghold (?).\n    =elacioun=, _s._ 695, 1673, dignity, haughtiness, pride.\n    =ele=, _pron._ _see_ =elle=.\n    _electuaire_, _s._ 7862, 13207, electuary.\n    =ele\u00ebscer=, _see_ =esle\u00ebscer=.\n      _cp._ oliphant.\n    =elisetz=, _see_ =eslire=.\n    =Elizabeth=, 27953 ff.\n    =Elmeges=, T. xi. 2.\n    =embatre=, _see_ =enbatre=.\n    =embler=, _v.a._ 1168, T. xviii. 1, steal.\n    =embracer=, _see_ =enbracier=.\n    =emendacioun=, _s._ 5745.\n    =emparler=, _v.n._ 16634, speak.\n    =empeinte=, _see_ =enpeinte=.\n    =emperial(s)=, _s._ 962, emperor.\n    =emperice=, _see_ =emperesse=.\n      _also_ =amperere=.\n        kingdom, emperor.\n    =empirer=, _see_ =enpirer=.\n    =emplastre=, =enplastre=, _s._ 14906 ff., plaster.\n    =emplastrer=, _v.a._ 13139, plaster.\n    =emploier=, =enploier=, _v.a._ 8117, 10583, T. xviii. 3.\n    =emprendre=, _see_ =enprendre=.\n    =emprise=, _see_ =enprise=.\n      =de jour en jour=, T. v. 1:\n      =en voie=, _see_ =envoie=.\n    =en=, _pron._ 10, B. i. 3, =ent=, 5184, of it, of them, thence.\n    =enamourer=, _v.n._ 16965, fall in love.\n    =enavant=, _adv._ 6474, in future.\n    =enbaraigner=, _v.n._ 17914, grow barren.\n    =enbastir=, _v._ T. x. 3, contrive.\n    =s\u2019enbatre=, =s\u2019embatre=, _v._ 5707, 7034, enter.\n    =enbellir=, _v.a._ 29453, make beautiful.\n    =enboer=, _v.a._ 1228, defile with mud.\n    =enbreuderie=, _s._ 17895.\n    =enbroncher=, _v.a._ 3911, cast down.\n    =encager=, _s._ 4112, caging.\n    =enchacer=, _v.a._ 11422, persecute.\n    =enchantement=, _s._ 1383.\n    =enchanteour=, _s._ 1382.\n    =enchanter=, _v.a._ 13934, bewitch.\n    =encharner=, _v.a._ 9187, make carnal; 24362, flesh, enter\n      _refl._ 27588, become incarnate.\n    =enchastier=, _v.a._ 7917, warn.\n    (=enche\u00efr=), _v.n._, 2 _s.fut._ =encherres=, 1337, fall.\n    =enchericer=, _v.a._ 25504, favour.\n    =encherir=, _v.a._ 25748, raise in price.\n    =enchesoner=, _v.a._ 25948, allege, excuse.\n    =enchesoun=, _s._ 2627, occasion;\n      =par enchesoun que=, 2791, because.\n    =enchivalcher=, _v.n._ 844, ride.\n    =enci=, _adv._ B. v. 4, _margin_, =jesqes enci=, up to this point;\n    =enclin=, _a._ 8736, B. xlv. 4, bending, disposed, addressed.\n    =enclin=, _s._ 1302, bending.\n    =enclinant=, _a._ 3633, inclined.\n    =enclinement=, _s._ 18739.\n    =enclos=, _a._ or _pp._ 4587, T. viii. 3, =enclus=, 7592, enclosed,\n        contained.\n    =encombrement=, _s._ 4436.\n    =encombrer=, _v._ 3251, harass.\n    =encombrer=, _s._ 7039, trouble.\n    =encontre=, _prep._ 531, B. xxxvi. 1, against, to meet.\n    =encontrer=, _v.a._ 4666, meet.\n    =encontrer=, _s._ 10320, meeting, encounter.\n    =d\u2019encoste=, _prep._ and _adv._ 1923, 5426, by the side of,\n        by the side.\n    =encosteier=, _v._ 11754, be by the side.\n    =encoster=, _v.a._ B. ix. 2, accompany.\n    =encourtiner=, _v.a._ 25828, curtain.\n    =encrasser=, _v._ 19367, fatten.\n        increase.\n    =encrescer=, _v.a._ 814, 15161, increase.\n    =encrestre=, =encroistre=, _v.n._ 9201, 24578, increase.\n    =encroiss=, _see_ =encres=.\n      _cp._ =lendemein=.\n    =endementiers que=, _conj._ 5593, while.\n        13158, inform, teach, utter, accuse.\n    =endoctriner=, _v.a._ 2959, teach.\n    =endormir=, _v.a._ 1432, lull to sleep:\n      _pp._ =endormy=, 5145, sleeping.\n    =endroit=, _adv._, =la endroit=, 14645, 14720, in that place,\n        forthwith;\n      =cy endroit=, 16816, in this case.\n    =endroit=, _s._ 289, 1576, 8796, 9066, place, position, manner, kind:\n      =en ton (son) endroit=, in regard to thyself, &c., 139, 214:\n      _prep._ =endroit de=, =endroit=, in regard to, 482, 2511, B. xx. 3;\n      also =en droit=, _e.g._ =en droit de ma partie=, B. xxv. 1.\n    =Eneas=, B. xliii. 1.\n    =enemy=, _see_ =anemi=.\n    =enfaminer=, _v.n._ 1808, 6768, suffer want.\n    =enfance=, _s._ 275, 5322, offspring, infancy.\n    =enfantel=, _a._ 28407, childish.\n    =enfantement=, _s._ 177, 3139, birth, labour.\n    =enfanter=, _v.a._ 208, 1057, produce (children).\n    =enfanteresse=, _s._ 28177, bearer of children.\n    =enfernals=, =infernals=, =infernalx=, _s.pl._ 66, 634, 6132, 24973,\n    =enfes=, _see_ =enfant=.\n    =enfiebli(s)=, _pp._ 8188, weakened.\n    =s\u2019enfievrer=, _v._ 7651, get fever.\n        prepare;\n      _cp._ =affiler=.\n    =enflambier=, _v.a._ 16794, set ablaze.\n    =enflammer=, _v.a._ 3632, set on fire.\n    =enfl\u00e9=, _a._ 1522, 18228, puffed up, swollen.\n    =enfleure=, =enflure=, _s._ 4295, 5092, swelling.\n    =enforcer=, _v.a._ 10078, strengthen:\n      =s\u2019enforcer=, 23308, endeavour.\n    =enformacioun=, _s._ 16823.\n    =enfouir=, _v.a._ 3640, 4691, 15790, dig, dig into, break into, bury.\n    =enfourmer=, _v.a._ 12197, teach.\n    =enfranchir=, _v.a._ 4734, 23601, D. i. 1, set free, endow.\n    =enfreindre=, _v.a._ 9174, violate.\n    =enfrons=, _a._ 7513 ff., insatiable.\n    =s\u2019enfuier=, _v._ 8733, take refuge.\n    =enfumer=, _v.a._ 19454, smoke.\n    =engager=, _see_ =enguager=.\n    =engalop\u00e9e=, _a._ 1706, galloping.\n    =engar\u00e7onner=, _v.a._ 27173, make into a servant.\n    =engendrer=, _v.a._ 202, B. xlii. 3, engender, produce:\n    =engendrure=, _s._ 17219, T. i. 3, vi. 3, engendering, offspring.\n    =engenuler=, _v.n._ 10250, kneel.\n    =engin=, _s._ 1041, 2102, 6545, B. xli. 2, device, skill, trickery,\n        trap, machine.\n    =enginer=, _v.a._ 283, 291, 490, contrive, entrap.\n    =enginer=, _s._ 14794, contrivance.\n    =enginous=, _a._ 3473, designing.\n    =Englois=, _s._ 26129, T. xviii. 4, Englishman.\n    =englu=, _s._ 10684, attachment.\n    =engluer=, _v.a._ 7941, 9551, 14119, fasten, hold fast, attach.\n    =engorger=, =engorgoier=, _v.a._ 4409, 8490, swallow, devour.\n    =engouster=, _v.a._ 20889, eat.\n    =engrosser=, _v.n._ 8896, grow big:\n      _v.a._ 17909, make big; 25264, buy wholesale.\n    =eng(u)ager=, _v.a._ 7043, 8268, put in pledge, promise.\n    =enhabitable=, _s._ 27885, dweller.\n    =enhabiter=, _v.a._ 3789, set to dwell:\n      _refl._ 9562, take up abode:\n    =enhercer=, _v.a._ 4628, lay on the bier.\n    =enheritance=, _s._ 19023.\n    =enheritant=, _s._ 236, heir.\n    =enheritement=, _s._ 18628, inheritance.\n    =enheriter=, _v.a._ 228, gain, inherit:\n    =enhort=, _s._ 224, exhortation, persuasion.\n    =enhorter=, _v.a._ and _n._ 5206, B. iii. 1, urge, preach.\n    =enjoindre=, _v.a._ 23032, command.\n    =enlarder=, _v.a._ 16312, fatten.\n    =enlasser=, _v._ 2187, 5642, make weary.\n    =enluminer=, _v.a._ 11532, light.\n    =enmaigrer=, =enmegrer=, _v.n._ 17984, 20880, grow lean.\n    =enmaigrir=, _v.a._ 6839, make lean.\n    =enmaladis=, _a._ B. xiv. 3, ill.\n    =enmegrer=, _see_ =enmaigrer=.\n      =en my=, 17999: amidst, in the middle of, in.\n    =ennatur\u00e9e=, _a._ 5061, natural.\n    =ennercir=, _v.n._ 6886, grow black.\n    =enobscurer=, _v.a._ 8601, darken.\n    =enoindre=, _v.a._, _pp._ =enoint=, =enoignt=, 23030, 28774, anoint.\n    =enorguillant=, _a._ 1729, proud.\n    =enorguillir=, _v.n._ 11263, grow proud:\n        throw oneself, attack.\n        blow, glance (of the eyes), undertaking, manner.\n    =enpenn\u00e9=, _a._ 23450, full-feathered.\n    =enpenser=, _v.a._ 3957, think of.\n    =enpescher=, _v.a._ 25142, injure.\n    =enpiler=, _v.a._ 6300, 19327, 23498, plunder, steal, gather together.\n    =enpire=, _see_ =empire=.\n    =enpirer=, =empirer=, _v.n._ 3568, 6153, 8873, grow worse, suffer:\n      _v.a._ 24304, make worse, impair.\n    =enplastre=, _see_ =emplastre=.\n    =enploier=, _see_ =emploier=.\n    =enpoigner=, _v.a._ 1966, grasp.\n    =enporter=, =emporter=, _v.a._ 3472, 16749, bear, bring, carry off.\n    =enpovrir=, _v.a._ 5675, impoverish.\n    =enpreignant=, _a._ 4865, pregnant.\n      2 _pl.imperat._ =enpernetz=, 27419: undertake, acquire,\n        take upon oneself:\n      =enprendre sur soy=, 1958, pretend.\n    =enpriendre=, _v.a._ 5820, 6592, 23195, press, impress.\n    =enprise=, =emprise=, _s._ 1144, 1357, B. li. 1, undertaking,\n        enterprise, endeavour.\n    =enprisonner=, _v.a._ 4833, imprison.\n    =enpuisonner=, _v.a._ 4397, poison.\n    =enquere=, =enquerre=, =enquerir=, _v.a._ and _n._ 13239, 17361,\n      3 _s.pret._ =enquist=, 400: ask for, enquire.\n    =enquerir=, _s._ 25137, inquest, trial.\n    =enquerrement=, _s._ 23767, enquiry.\n    =enquore=, _see_ =encore=.\n    =enracin\u00e9=, _pp._ 12370, rooted.\n    =enraciner=, _v.n._ 18101, take root.\n    =enrichir=, _v.n._ 6803, grow rich:\n    =enroer=, _v.n._ 9694, grow hoarse.\n    =enrougir=, _v.a._ 16907, redden.\n        information, mark, standard, object, condition.\n    =ensei(g)nement=, _s._ 9615, 17738, teaching.\n    =ensei(g)ner=, _v.a._ and _n._ 1048, 1439, B. xiv. 3, teach, tell.\n    =ensemble=, _adv._ 417, B. xxxiv. 3.\n    =ensemblement=, _adv._ 344, together.\n    =ensement=, _adv._ 100, B. xxxiv. 3, T. xv. 1, thus, similarly.\n    =ensenser=, _v.a._ 1398, 6208, inspire, persuade.\n    =enserrer=, _v.a._ 11271, shut up.\n    =ensevelir=, _v.a._ 5148, bury.\n    =ensoter=, _v.n._ 6368, grow foolish.\n    =ensu(i)ant=, _a._ 4333, D. i. 4, following.\n    (=ensuire=), _v.a._, 3 _pl.p._ =ensuient=, 3335, follow.\n    =ensur=, _prep._ 3205, 21185, above, about.\n    =ensus=, _adv._ 28735, on high.\n    =ensy=, _see_ =ensi=.\n    =entail(l)e=, _s._ 1243, 1470, shape, fashion.\n    =entalenter=, _v.a._ 21269, induce.\n    =entalentis=, _a._ B. ix. 1, desirous.\n    =entamer=, _v.a._ 25161, injure.\n    =enteccher=, _v.a._ 8344, affect.\n    =entendable=, _a._ 16847, T. i. 3, obedient.\n    =entendance=, _s._ 18152, 27034, meaning, audience, service.\n    =entendant=, _s._ 11981, attendant.\n    =entendant=, _a._ 656, attentive.\n    =entendement=, _s._ 8231, 10229, B. xix. 4, understanding, hearing,\n        meaning.\n      _imperat._ =enten=, 445.\n    =entente=, _s._ 2149, B. xvi. 3, purpose, understanding.\n    =ententif=, _a._ 10610, intent.\n    =enterrement=, _s._ 29673.\n    =enticement=, _s_ 422.\n    =enticer=, _v.a._ 982, 4329, stir up, entice.\n    =enticer=, _s._ 1477, enticement.\n      _cp._ =enterin=.\n    =entollir=, _v.a._ 18010, take away.\n    =entour=, _adv._ 933, round, about:\n      =d\u2019entour=, 1827, from among.\n    =entracorder=, _v.a._ 4698, reconcile together:\n      _refl._ 24231, agree together.\n    =entraile=, _s._ 5518, inner parts.\n    =entraire=, _v.a._ 15769, bring.\n    =s\u2019entramer=, _v._ 13598, love one another.\n    =entraqueinter=, _v.a._ 8822, make acquainted.\n    =s\u2019entrasseurer=, _v._ 17272, assure one another.\n      _cp._ =s\u2019entr\u2019estoiont parigals=, 1016.\n    =s\u2019entrebeiser=, =s\u2019entrebaiser=, _v._ 13713, 23084, kiss one another.\n    =entrechange=, _s._ 22145.\n    =s\u2019entrecontrer=, _v._ 27628, meet one another.\n    =entredire=, _v.a._ 132, 18624, forbid, place under interdict.\n    =entrejurer=, _v.n._ 330, swear mutually.\n    =entremell\u00e9=, _a._ 4278, mingled together.\n    =s\u2019entremeller=, _v._ 22311, 26048, intermeddle, mingle.\n    =s\u2019entremettre=, _v._ 23718, engage oneself.\n    =entreprendre=, _v.a._ 237, take possession of.\n    =entrepris=, _pp._ 3009, B. xiv. 2, astonished, dismayed.\n        enter, enter upon:\n        some kind of sport.\n    =entresemblable=, _a._ 11907, similar.\n    =entretuer=, _v.a._ 10319, mutually kill.\n    =entriboler=, _v.a._ 20244, disturb.\n    =entroubler=, _v.a._ 3054, 26024, disturb, stir up.\n    =entusch(i)er=, _v.a._ 4280, 21452, poison, mix (as poison).\n    =enva\u00efe=, _s._ 3847, attack.\n    =envenim\u00e9=, _a._ 2524, venomous.\n    =envers=, _a._ 16721, overturned.\n    =envesseller=, _v.a._ 919 (_pp._), place in vessels.\n    =enviaille=, _s._ 2898, envy.\n    =envis=, _adv._ 5544, B. xi. 3, reluctantly, against the will.\n      _fut._ =envoierai=, =envoyeray=, B. x. 4, xvii. 4: send, send away.\n        concealment, device, snare, jest.\n    =envolsier=, _v.a._ 21404, vault.\n    =envye=, _see_ =envie=.\n    =enyv(e)rer=, _v.n._ 3605, 16448, become drunk.\n    =epistre=, _s._ 11054, epistle.\n    =eremite=, _s._ 6274, hermit.\n    =errance=, _s._ 5323, error.\n    =errement=, _s._ 11327, wandering.\n    =errer=, _v.n._ 2106, wander, err.\n    =ers=, =ert=, _see_ =estre=.\n    =eructuacioun=, _s._ 2246, belching.\n    =esbahir=, _v.a._ 431, 748, astound, dismay:\n      _refl._ 9777, be dismayed.\n    =s\u2019esbanoier=, _v._ 18348, B. ix. 4, divert oneself, rejoice.\n    =esbanoy=, _s._ 12504, enjoyment.\n    =esbatement=, _s._ B. i. 3, xxxiv. 3, diversion.\n    =esbaubis=, _pp._ B. ix. 3, confused.\n    =esbau(l)dir=, _v.a._ 3376, 24197, exalt, embolden.\n    =escarbud=, _s._ 2894, beetle.\n    =eschalfement=, _s._ 3990, heat.\n    =eschalfer=, _see_ =eschaulfer=.\n    =eschamelle=, _s._ 5250, 15571, bench, footstool.\n    =escharcement=, _adv._ 7567, scantily.\n    =escharcet\u00e9=, _s._ 7491, stinginess.\n    =eschar(s)=, _f._ =escharce=, _a._ 7513, 26152, scanty, niggardly.\n    =escharn=, _s._ 1642, scorn.\n    =escharner=, =escharnir=, _v.a._ 1638, 1646, 28944, scorn.\n      3 _s.fut._ =escherra=, 4268: fall, happen.\n    =eschequer=, _s._ 5780, chess.\n    =escherir=, _v.a._ 26303, make dear.\n    =eschiele=, _s._ 10700, ladder.\n    =eschis=, _a._ 5537, 17643, ill-disposed, ill-humoured.\n    =eschiver=, _v.a._ 4036, avoid:\n      _cp._ =eschu\u00efr=.\n    =eschu\u00efr=, =eschuier=, _v.a._ 2094, 11931, avoid:\n    =escient=, _s._ 24700, knowledge, opinion.\n    =s\u2019esclairer=, _v._ 3587, shine.\n    =esclandre=, _s._ 2709, 2918, slander, scandal.\n    =esclandrer=, _v.a._ 2924, offend.\n    =s\u2019esclipser=, _v._ 3588, be eclipsed.\n    =escliser=, _v.n._ 22763, slip.\n    =escoleier=, =escoloier=, _v.n._ 1440, 20235, go to school.\n    =escoler=, _v._ 2842, teach:\n      =s\u2019escoler=, 7658, go to school.\n    =escomenger=, _see_ =escoumenger=.\n    =escondire=, _v.a._ 6612, 12550, B. xxvi. 2, refuse, repulse.\n    =escondit=, _s._ 15496, refusal.\n    =escorcher=, _v.a._ 24995, flay off.\n    =escorpioun=, _s._ 3527, 8973, scorpion.\n    =escot=, _s._ 8265, reckoning (at a tavern).\n    =escoulter=, _see_ =ascoulter=.\n        excommunicate.\n    =escoupe=, _s._ 18026, spittle.\n    =escourge=, _s._ 28714, scourge.\n    =escourger=, _s._ 28966, scourge.\n    =escourter=, _v.a._ 5721, shorten.\n    =escrier=, _v.n._ and _refl._ 7975, 9827, cry out.\n    =escri(p)t=, =escris=, _s._ 1299, B. i. 4, xi. 4, writing.\n    =escripture=, _s._ 1849, 2270, B. xxii. 4, writing, scripture.\n      1 _s.p._ =escris=, =escrits=, D. i. 4, B. Envoy;\n    =escuier=, =esquier=, _s._ 882, 9847, squire.\n    =escuieresse=, _s._ 25696, squiress.\n    =escumenger=, _see_ =escoumenger=.\n    =escumengerie=, _s._ 6492, excommunication.\n    =escusacioun=, =excusacioun=, _s._ 5609, 20713, excuse.\n    =escu(t)=, _s._ 13927, 24442, shield, crown (of money).\n    =ese=, _see_ =aese=.\n    =Eseau=, _see_ =Esa\u00fc=.\n    =esfroier=, =esfroy=, _see_ =effroier=, =effroy=.\n    =s\u2019esgaier=, _v._ 9339, 10102, take delight, adorn oneself.\n    =esgard=, _s._ 21060, B. xxv. 3, counsel.\n    =esglise=, _see_ =eglise=.\n    =esg(u)arder=, _v._ 9898, T. vi. 2, xiv. 2, observe, look upon, look.\n      3 _s.pret._ =s\u2019esjo\u00eft=, =s\u2019esjo\u00ff=, 276, 427: rejoice.\n    =eslargir=, _v.a._ 12247, 18458, increase, widen.\n    =s\u2019esle\u00ebscer=, =s\u2019ele\u00ebscer=, _v._ 3267, 15886, rejoice.\n      _pp._ =eslieu=, 3671, B. xxxiv. 2, =eslit=, 125, B. xxvi. 4: choose,\n        elect, distinguish.\n    =eslit=, _a._ 2499, 4074, 12453, select, chosen, distinguished.\n        B. vii. 1, xxix. 1, remove far, flee from.\n    =esluminer=, _v.a._ 10739, B. xxi. 1, illuminate:\n    =esluminous=, _a._ 29926, bright.\n    =esmai=, =esmay=, _s._ 1240, B. x. 2, dismay, disquiet.\n        B. xxvii. 4: be dismayed.\n    =esmerveiller=, =esmervailler=, _v.n._ and _refl._ 9139, 21050, marvel.\n        spread abroad, scatter about, shed.\n    =esparnie=, _s._ 4978, sparing.\n    =esparnier=, =esparnir=, _v.a._ 3298, 3387:\n      _v.n._ 7509, spare, be sparing.\n    =esparplier=, _v.a._ 7536, 13649, dissipate, spread abroad.\n    =espartir=, _v.n._ and _refl._ 3627, 9595, separate, begin to\n    =esp\u00e9(e)=, _see_ =espeie=.\n    =especial=, _a._ 3314, 20093, trusted, especial, properly belonging:\n      =d\u2019especial=, =en especial=, =par especial=, 969, 2472 (R), 3280,\n        especially.\n    =especial=, _s._ 150, friend.\n    =especial=, _adv._ 13198, especially.\n    =especialment=, _adv._ C.\n    =espenir=, _s._ 5083, expiation.\n    =esperdre=, _v.a._ 4041, 5710, trouble, disturb.\n    =esperit=, _see_ =espirit=.\n    =espessement=, _adv._ 28970, thickly.\n    =s\u2019espesser=, _v._ 26754, grow thick.\n    =espic(i)er=, =espiecer=, _s._ 7816, 25598, 25699, spicer (of wines),\n        dealer in spices.\n    =espier=, _v.a._ 3399, spy upon, espy.\n      _pl._ =espiritieux=, 62, spiritual:\n      =l\u2019espiritals=, =les espiritals=, 1019, 20089, spiritual matters.\n    =espleiter=, =exploiter=, _v.n._ and _refl._ 6301, 27334,\n        exert oneself, succeed in endeavour.\n        success, management:\n      =a l\u2019esploit=, 9357, completely.\n    =espoentable=, _a._ 2465, fearful.\n    =espoentablement=, _adv._ 6878, fearfully.\n    =espoenter=, _v.a._ 2674, frighten:\n    =espourger=, _see_ =espurger=.\n    =espous=, _s._ 11937, husband.\n    =espouser=, _v.a._ 234, T. viii. 1, marry.\n    =esprendre=, _v.a._ 9478, set on fire:\n      =s\u2019esprendre=, 9473, take fire:\n      _pp._ =espris=, 2010, B. xiv. 1, inflamed.\n    =esprover=, _v.a._ 6700, B. xxii. 1, experience, prove.\n    =Espruce=, 23895, Prussia.\n    =espurger=, =espourger=, _v.a._ 8352, 15622, purge.\n    =esquasser=, _v.a._ 18057, destroy.\n    =esquiele=, _s._ 7754, bowl.\n    =esquier=, _see_ =escuier=.\n    =esquilier=, _s._ 7755, spoon.\n    =esracher=, =esracer=, _v.a._ 4952, 15016, tear away.\n    =esrag(i)er=, _v.a._ 4677, enrage:\n    =essai=, _see_ =essay=.\n    =essaier=, _v.a._ 9342, B. xxvii. 2, try.\n    =essamplaire=, _s._ 4856.\n    =essamplement=, _s._ 3335, example, teaching.\n    =essampler=, _v.a._ 2399, B. xlv. 2, T. xv. 1, warn by example,\n        take as example:\n      _v.n._ and _refl._ 5424, 9243, 13043, give example, take example.\n    =essampler=, _s._ 2962, example, teaching.\n    =essamplerie=, _s._ 2173, examples, example.\n    =essamplour=, _s._ 22874, example.\n    =essance=, _s._ 26909, essence.\n    =essarter=, _v.a._ 8409, extend (?).\n        attempt, use.\n    =essoi(g)ne=, _s._ 1959, 11969, T. vi. 2, excuse (for not attending),\n        necessity, cause.\n    =esta=, _see_ =estier=.\n    =estable=, _a._ 11912, steadfast.\n    =estable=, _s._ 6918, stable.\n    =establer=, =establir=, _v.a._ 1889, 2461, 6919, keep, set up,\n        establish.\n    =establissement=, _s._ 7945.\n        kind, degree; stay.\n    =s\u2019estager=, _v._ 12131, remain.\n    =estaindre=, _see_ =exteindre=.\n    =estal=, _s._ 16600, position.\n    =estance=, _s._ 2243, condition.\n    =estancher=, _v.a._ 7518, 8544, satisfy, fill up.\n    =estandard=, _s._ 9826, standard.\n    =estant=, _s._ 10616, 26484, position, nature, class:\n      =en estant=, 14727, standing upright.\n    =estaple=, _s._ 25361, staple (of the wool trade).\n    =estat=, _s._ 1377, D. i. 2, estate, dignity.\n    =estature=, _s._ 8347, figure, stature.\n    =esteindre=, _see_ =exteindre=.\n    (=esteire=), _v.refl._, 3 _s.pret._ =s\u2019estuit=, =s\u2019estuyt=, 613,\n    =estencelle=, _s._ 3988, spark.\n    =estenceller=, _v.n._ 16651, sparkle.\n    =estendre=, _see_ =extendre=.\n    =esterling=, _s._ 25004, pound sterling.\n      _pres.part._ =estant=, 115, 3315: stand, remain:\n    =estimacioun=, _s._ 16234.\n    =estoet=, _see_ =estovoir=.\n    =estoire=, _see_ =histoire=.\n    =estoner=, _v.a._ 16013, B. xxx. 3, astound.\n    =estorbuillon=, =estorbilloun=, _s._ 1346, 3924, storm.\n    =estormir=, _v._ 5070, be agitated (_or_ agitate).\n    =estoultie=, _see_ =estoutie=.\n    =estoupaile=, _s._ 4206, stopping.\n      _cp._ =stouppe=.\n    =estoupper=, _v.a._ 10913, stop up.\n    =estout=, _a._ 1333, foolish, proud.\n        11201, folly, pride, rashness.\n    =estovoir=, _v.impers._, 3 _s.p._ =estoet=, 42, B. xiv. 1, =estuet=,\n      _pret._ =estuit=, 4532: be fitting, right, necessary;\n    =estovoir=, _s._ 308, 803, B. xli. 3, necessity, duty, wealth.\n    =estraier=, _s._ 28983, loiterer, stray person:\n      _cp._ \u2018estradier,\u2019 Godefr. _Dict._\n    =estraine=, _see_ =estreine=.\n    =estraire=, _v.a._ 93, B. xv. 1, draw, draw out.\n    =estrangier=, _s._ 24000, stranger.\n      1 _s.pret.subj._ =fuisse=, B. xxvi. 2;\n      2 _pl._ =fuissietz=, 16883, =fuissetz=, B. ix. 4;\n    =estre=, _s._ 1799, 7028, 26905 f., B. vii. 1, existence, substance,\n        condition, habitation, dwelling.\n    =estrein=, _s._ B. xlii. 1 ff., bond.\n        fortune;\n      =a male (bone) estreine=, 1435, B. xxxiii. 1.\n    =estreindre=, _v.a._, 3 _s.p._ =estreine=, 763;\n      _pres.part._ =estreignant=: compel, restrain.\n    =estreit=, _see_ =estroit=.\n    =estreper=, _v.a._ 11280, pull up.\n    =estrif=, _s._ 4047, strife.\n    =estriver=, _v.n._ 4635, 10620, strive, struggle.\n    =estroit=, =estreit=, _a._ 6302, 7742, 20110, close, narrow,\n        oppressed, stuffed full.\n    =estroit=, _adv._ 6312, narrowly, closely.\n    =estroitement=, _adv._ 4583.\n    =estru(i)re=, _v.a._ 14343, 21418, instruct, set up;\n      _pp._ =estru(s)=, 3668, 17264, =estruis=, 26469, educated, disposed.\n    =estuit=, _see_ =estovoir=.\n    =s\u2019estuit=, =s\u2019estuyt=, _see_ =esteire= (_or_ =estier=).\n    =estultie=, =estutye=, _see_ =estoutie=.\n    =esvangile=, _see_ =evangile=.\n    =esvanir=, _v.n._ and _refl._ 1893, 24576, disappear.\n    =esveil(l)er=, =esveillir=, _v.a._ 1727, 5209, 5277, wake up.\n    =s\u2019esvertuer=, _v._ 5388, 6321, 15469, exert oneself, endeavour.\n    =ethike=, _s._ 3818, hectic (_i.e._ consumption).\n    =ethiopesse=, _a.f._ 2655, Ethiopian.\n    =Eurice=, T. vii. 2.\n    =eux=, _see_ =eaux=.\n    =evangelin=, _a._ 1299, of the gospel.\n    =evangelis=, =ewangelis=, _s._ (_pl._), 24885, 29798, gospels.\n    =evangelist=, _s._ 49.\n    =evangile=, _s._ 50, =esvangile=, 23500, gospel.\n    =Evehi=, 11020, Avites.\n    =eveschi\u00e9=, =evesch\u00e9(e)=, _s._ 7368, 7448, 20016, bishopric.\n    =s\u2019evoler=, _v._ 2251, fly out.\n    =ewangelis=, _see_ =evangelis=.\n    =examiner=, _v._ 20791, consider.\n    =excessif=, _a._ 17721, extravagant.\n    =excit=, _s._ 4759, urging, excitement.\n    =excitement=, _s._ 9462, stirring up.\n    =exciter=, _v.a._ 4078, stir up.\n    =exclus=, _a._ 3465, shut out.\n    =excusacioun=, _see_ =escusacioun=.\n    =excusance=, _s._ 26904, excuse.\n    =excusement=, _s._ 4676, excusing.\n    =excuser=, _see_ =escuser=.\n    =exempt=, _a._ 19101, 23763, exempt, distinguished.\n    =exil=, _s._ T. x. 2, banishment.\n    =exiler=, _v.a._ 4449, 24022, drive out, lay waste.\n    =Exody=, =Exodi=, 6985, 10441, 10467, the book of Exodus.\n    =experience=, _s._ 3511, B. xxvi. 2, experience, proof.\n    =experiment=, _s._ 13500, B. xix. 1, experience, device.\n    =expermenter=, _v.a._ 14048, try.\n    =exploit=, _see_ =esploit=.\n    =exploiter=, _see_ =espleiter=.\n    =expondre=, _v.a._, 3 _s.p._ =exponde=, 22192, T. xi. 3, set forth.\n    =exponement=, _s._ 55, explanation.\n    =exposicioun=, _s._ 5191.\n    =expresse=, _a.f._ 2663, 8503, B. vi. 2, expressed, manifest, exact.\n    =expressement=, _adv._ 6455.\n    =exteindre=, =esteindre=, =estaindre=, _v.a._ and _n._ 3690, 3750,\n      _pp._ =exteint=, 5304: extinguish, destroy, be extinguished.\n        stretch forth.\n    =extense=, _a._ 12230, 13390, extended, open.\n    =extent(e)=, _a._ 1452, 7099, expanded, held forth.\n    =extente=, _s._ 20109, extent.\n    =extenter=, _v.a._ 4290, enlarge.\n    =exteriour=, _a._ 3273, outer.\n    =exterminer=, _v.a._ 4571.\n    =eysil=, _see_ =eisil=.\n    =fable=, _s._ 1798, B. xxix. 1, falsehood.\n    =fa\u00e7o(u)n=, _s._ 6108, 10721, appearance, fashion.\n    =faconde=, _s._ 1202, 4046, 8678, T. xviii. 4, speech, eloquence.\n    =facult\u00e9=, _s._ 2165, 24257, faculty, profession.\n      _see_ note.\n    =faie=, _s._ B. xxiv. 3, fairy.\n    =faie=, _a._ B. xxvii. 4, of fairy.\n    =faignte=, _see_ feint.\n    =faillant=, _a._ 25118, helpless.\n        helpless.\n    =faillie=, _s._ 452, failure.\n      3 _pl._ =fauldront=, 7310: fail, be wanting, be necessary:\n    =faillir=, _s._ 8911, failure.\n    =faintise=, _see_ =feintise=.\n      3 _s.imp._ =fesoit=, 2661, =faisoit=, B. xxiv. 2;\n      _pres.part._ =fesant=, 1322.\n    =faisance=, =fesance=, _s._ 11552, 14875, creation, action.\n    =fait il=, 352, said he.\n    =faitement=, _adv._ 7103, 12977, 15591, skilfully, wisely.\n    =faitis=, _a._, _f._ =faitice=, 3052, handsome.\n    =faiture=, _s._ 1244, make, fashion.\n    =fallas=, =fallace=, _s._ 6238, 6460, deceit.\n      =fals pensier(s)=, 3674;\n      =fals semblant=, =faulx semblant=, 3471 ff., 13152 (R);\n    =falsement=, _adv._ 796.\n    =falser=, =faulser=, _v.a._ and _n._ 8979, B. xliii. 3, T. vi. 3,\n        falsify, be false to, be false.\n    =falsine=, _s._ 141, B. xlii. 1, =faulsine=, 6317, falsehood.\n    =falssemblant=, _s._ T. iv. 1:\n      _cp._ =fals semblant=.\n    =fame=, _s._ 2625, B. vi. 1, report, good fame.\n    =fameillous=, _a._ 15741, hungry.\n    =famine=, _s._ 1807, B. xlv. 2, hunger, famine.\n    =famous=, _a._ B. xxxi. 3.\n    =fantasie=, _s._ 1062, fancy.\n    =fantosme=, _s._ 11855, phantom.\n    =fardell=, _s._ 9829, burden.\n    =farin=, _a._ 7728, wretched.\n    =fau(l)con=, _see_ =falcoun=.\n    =faulse=, =faulser=, _see_ =fals=, =falser=.\n    =faulsine=, _see_ =falsine=.\n    =faulx=, _see_ =fals=.\n    =favell=, =favelle=, _s._ 17384 f., chestnut horse, chestnut mare.\n    =favelle=, _s._ 1267, flattering speech, tale.\n    =faveller=, _v._ 3560, speak (flattery).\n    =faym=, _see_ =faim=.\n    =feel=, _s._ _see_ =fiel=.\n    =feindre=, _v.n._ and _refl._ 4514, 4930, 14939, pretend, be negligent.\n        false, faint.\n    =feintement=, _adv._ 27496.\n    =feintise=, =faintise=, _s._ 3659, 7088, B. xxix. 1, pretence, deceit.\n    =fel=, _see_ =feel=.\n    =felon(n)esse=, _a.f._ 4124, 8305, cruel, wicked.\n    =felon(n)ie=, =felonye=, _s._ 148, 4817, 6866, T. xi. 3, wickedness,\n        cruelty.\n        guilty.\n    =femelin=, _a._ 9155, B. xxi. 3, female, womanly.\n    =femeline=, _s._ 133, woman.\n    =femel(l)e=, =femmelle=, _a._ 1029, 9383, female.\n    =fendure=, _s._ 1860, split, cleft.\n    =fenestral=, _s._ 16598, window.\n    =fenestrelle=, _s._ 29939, window.\n    =fenestrere=, _s._ 25327, window.\n    =fenestrie=, _s._ 16730, windows.\n    =fenix=, _s._ B. xxxv. 2, phenix.\n    =fere=, _see_ =faire=.\n    =ferin=, _a._ 2104, savage, wild.\n    =ferlyn=, _s._ 26316, farthing.\n    =ferme=, _s._ 20155, contract, fixed rent.\n    =fermement=, _adv._ 7510.\n    =fermer=, _v.a._ 10186, 11289, T. i. 2, strengthen, fix, shut.\n    =fermerie=, _s._ 21435, infirmary.\n    =fermet\u00e9=, _s._ fixed abode.\n    =ferrement=, _s._ 21428, iron-work.\n    =fer(r)u=, _see_ =ferir=.\n    =fertre=, _see_ =fiertre=.\n    =fes=, =fess=, _s._ _see_ =fees=.\n    =fesance=, _see_ =faisance=.\n    =festoiement=, _s._ 7891.\n    =festoier=, _v.a._ and _refl._ 7906, 8455, feast.\n    =festrer=, _v.n._ 19473, fester.\n    =feture=, _s._ B. xii. 2, xxii. 3, features, form.\n    =fetz=, _see_ =fait=.\n    =feu(s)=, _see_ =fieu(s)=.\n        certainly.\n    =fiance=, _s._ 7243, B. xiii. 1, =fiaunce=, B. iv. 2, assurance,\n        certainty.\n    =fieblesce=, _s._ 2133, =fieblesse=, 27747.\n    =fiebre=, _see_ =fievere=.\n        terrible.\n    =fiere=, _s._ 4788, (wild-)beast.\n    =fierement=, _adv._ 848.\n    =figurer=, _v.a._ 18218, represent.\n        faithful, absolute.\n    =finement=, _s._ 2718, ending.\n    =finement=, _adv._ 16854, B. xiv. 1, absolutely, finely.\n    =fitz=, _see_ =fils.=\n    =flaiell=, _s._ 4776, scourge.\n    =flaieller=, _v.a._ 4428, scourge, beat.\n    =flairer=, _v.n_ 7627, 12847, smell, be fragrant.\n    =flamber=, _v.n_ 16739, blaze.\n    =flatour=, _s._ 1381, flatterer.\n    =flestre=, _a._ 29642, withered.\n    =flestrer=, _v.n_ 16915, wither.\n    =fleumatik=, _a._ 14707, phlegmatic.\n    =fleur=, _see_ =flour=.\n    =Florent=, B. xliii. 3.\n    =florie= (1), _s._ B. x. 4, flowers.\n    =florir=, &c., _see_ =flourir=.\n    =flote=, _s._ 8721, excitement (?).\n    =flourette=, _s._ 9959, floweret.\n    =flo(u)rir=, _v.n_ and _refl._ 27825, B. xxi. 1, flower:\n      _v.a._ B. xxiii. 3, cause to flower.\n        flowery, in flower, adorned;\n    =flum=, _see_ =flom=.\n    =foial=, _s._ 29248, B. xv. 2, liege subject.\n      =folz= (_pl._) 2934, foolish, vain, wanton.\n    =folage=, _s._ 9164, folly, idle speech.\n    =foldelit=, _s._ 261, 9193, T. i. 2, wantonness.\n    =foldelitable=, _a._ 5878.\n    =foldesir=, _s._ 16860, wanton desire.\n    =foldisour=, _s._ 16659, wanton talker.\n    =foldit=, _s._ 16905, wanton saying.\n    =folement=, _adv._ 600.\n    =folerrer=, _s._ 16985, foolish wandering.\n    =follarge(s)=, _a._ 8415, extravagant.\n    =follargesce=, _s._ 8427, extravagance.\n    =follechour=, _s._ 8822, paramour.\n    =foloier=, _v.n_ 1004, play the fool.\n    =foloier=, _s._ 9218, wantonness.\n    =folo\u00efr=, _v._ 16682, hear foolishly.\n    =folour=, _s._ 530, 8868, folly, wantonness.\n    =folpenser=, _v._ 9522, think wantonly.\n    =folpenser=, _s._ 9560, wanton thought.\n    =folquidance=, _s._ 8157, vain belief.\n    =folquider=, _s._ 5695, vain belief.\n    =folregard=, _s._ 16694, wanton looking.\n    =folsemblant=, _s._ 16905, wanton appearance.\n    =foltalent=, _s._ 9396, vain desire.\n    =foltoucher=, _s._ 16591, wanton touching.\n    =fondement=, _s._ 8915, =fundament=, 2566, foundation.\n    =fondour=, _s._ 20901, founder.\n    =fonteine=, =fontaine=, _s._ 3876, 4917, B. vii. 2, =fontaigne=, 12992.\n    =forain(s)=, _see_ =forein(s)=.\n    =forainement=, _adv._ 3783.\n    =forcible=, _a._ 29445, powerful.\n    =forclos=, _see_ =forsclore=.\n        strange, far away.\n    =forein=, _s._ 23256, 28403, alien, stranger.\n    =forfaiture=, _see_ =forsfaiture=.\n    =formage=, _see_ =fourmage=.\n    =fornaise=, _s._ 4160, furnace.\n    =fornicacioun=, _s._ 8638.\n    =fors=, _prep._ 1365, 4533, B. xvii. 4, outside of, except:\n      =forsque=, 10581, B. xxviii. 1, except that, except.\n    =forsbanir=, _v.a._ 1836, 4318, B. xlviii. 3, =forsbannir=, 22980,\n        banish.\n    =forschacer=, _v._ 8287, drive away.\n    =forsclore=, =forclore=, _v.a._ 9564, B. xxxvii. 2, shut out, close.\n    =forsen\u00e9=, _s._ 4012, _f._ =forsen\u00e9e=, T. viii. 3, madman, mad-woman.\n    =forsenerie=, _s._ 4039, madness.\n    =forsfaire=, =forsfere=, _v.a._ 1248, do away with, forfeit:\n    =forsfait=, _s._ 85, transgression;\n    =forsfaiture=, _s._ 162, 8897, B. xii. 2, transgression, penalty,\n        forfeiture.\n    =forsjug(g)er=, _v.a._ 168, 1626, 24788, condemn, overrule.\n    =forsmettre=, _v.a._ put forth.\n    =forsque=, _see_ =fors=.\n      3 _s.p._ =forsvoie=, =forsvoit=, B. ix. 3, xliii. 3: lead away,\n        lead astray, go astray.\n    =fortuner=, _v.a._ 13740, 14300, T. viii. 3, endow with fortune,\n        bring to pass:\n    =fouir=, _v.a._ 5274, dig, break into.\n    =fouldre=, _s._ 4746, lightning.\n    =fouldrere=, _s._ 20651, lightning.\n    =fourches=, _s.pl._ 24960, T. ix. 3, gallows.\n    =fourme=, _see_ =forme=.\n    =fourmer=, _see_ =former=.\n    =fournier=, _s._ 26178, baker.\n    =fournir=, _v.a._ 24843, supply.\n    =fourr\u00e9=, _see_ =furrer=.\n    =f(o)urrure=, _s._ 21018, 23493, fur-trimming.\n    =franchement=, _adv._ 1587, =fraunchement=, C.\n    =franchise=, _s._ 596, 2306, 12154, B. xxviii. 2, fraunchise, C.,\n        freedom, rights, liberality.\n    =fran\u00e7ois=, _a._ 11615, French.\n    =Fran\u00e7ois=, _s._ 22965, 26128, Frenchman.\n    =fran\u00e7ois=, _s._ B. title, T. title, T. xviii. 4, French (language).\n    =fraternel=, =fraternal=, _a._ 3737, 21602 brotherly, of friars.\n    =fraternit\u00e9=, _s._ 13854, brethren, brotherhood.\n    =freindre=, _v.a._ 4320, B. xlii. 3, T. vii. 1, break.\n    =freitour=, _s._ 21435, refectory.\n    =fremir=, _v.n._ 4794, B. ix. 4, shudder.\n    =frenesie=, _s._ 2525, frenzy.\n    =freour=, _s._ 4681, fright.\n    =fresine=, _a._ 6891, of the ash-tree.\n    =fresen(s)=, _s._ 6890, ash-tree.\n    =frestelle=, _s._ 8132, whistle (in the phrase \u2018moille sa frestelle,\u2019\n        wets his whistle).\n    =fresteller=, _v.a._ 3578, whistle to.\n    =frette=, _s._ 9280, fret, band.\n      =tenir a frivole=, 5733, hold lightly;\n      =parler du frivole=, 14608, speak lightly.\n    =frocke=, =frocque=, _s._ 2022, 20999, frock (of a monk).\n    =fructefiable=, _a._ 3753, fruitful.\n    =fructefiance=, _s._ 18155, bearing of fruit.\n    =fructefier=, _v.n._ 5574, bear fruit.\n    =fructuous=, _a._ 12458, fruitful.\n    =fu=, =fui=, =fuist=, _see_ =estre=.\n    =fuier=, _see_ =fu\u00efr=.\n      3 _s.p._ fuit, fuyt, 19457, 19478: flee from, avoid, flee.\n    =fuis(s)oner=, _v.n._ 1506, 8932, 13276, abound, increase:\n    =fumigacioun=, _s._ 19462.\n    =fundament=, _see_ =fondement=.\n    =furiis=, _s.pl._ 5082, Furies.\n    =furrer=, =fourrer=, _v.a._ 7139, 20476, adorn with fur.\n    =furrer=, _s._ 25710, furrier.\n    =furrure=, _see_ =fourrure=.\n    =fustain=, _s._ 25444, fustian (cloth).\n    =fusterie=, _s._ 26243, pieces of wood.\n    =futis=, _s._ 11369, fugitive.\n    =Gabaonite=, _a.f._ 9061, of Gibeah.\n    =gabboy=, =gabboi=, _s._ 1968, 20531, vain boasting, jest.\n    =gage= (1), _see_ =guage=.\n    =gaignage=, _s._ 8418, harvest, profit.\n    =gaigner=, =guaigner=, =gainer=, _v._ 1399, 2204, 6353, win, earn,\n        till the ground.\n    =gaigner(s)=, _s._ 10651, tiller of the soil.\n    =gaignere=, _s._ 3214, gainer.\n    =gaignerie=, _s._ 15625, 18292, tillage, profit.\n    =gain=, =gainer=, _see_ =gaign=, =gaigner=.\n    =gaire=, _see_ =guaire=.\n    =gaite(s)=, _see_ =guaite=.\n    =garant=, =guarant=, _s._ 2216, 3655, 6220, protection, security.\n    =garanter=, _v.a._ 4950, protect.\n    =gar\u00e7onner=, _v.a._ 12742, degrade.\n    =garde=, =guarde=, _s._ 547, 1037, 2897, T. xiv. 1, care, observation.\n    =gardein=, _see_ =gardin=.\n    =garde pance=, _s._ 19031, belly-armour.\n      3 _pl.pret.subj._ =gardessent=, 26427: keep, guard, look at, look.\n    =garderesse=, _s.f._ 12086, guardian.\n      _cp._ jardin.\n      _fut._ =guarra=, 5519: heal, get well, be saved.\n    =garisoun=, =guarisoun=, _s._ 420, 5441, 17715, healing, provision.\n    =garite=, _s._ 7052, garret.\n    =garnache=, _see_ =gernache=.\n    =garnement=, _s._ 1226, 23921, 24749, garment, furniture.\n    =garnir=, =guarnir=, _v.a._ 3645, 3973, T. xv. 1, defend, prepare,\n        furnish, warn.\n    =garnisoun=, _s._ 7751, garrison.\n    =gastel=, _s._ 7808, wastel (bread).\n    =gaster=, =guaster=, _v.a._ and_n._ 1206, 7059, 19122, waste, spoil.\n    =gasteresce=, _s.f._ 17725, waster.\n    =gastine=, _s._ 20164, waste place.\n    =Gawain=, T. xvii. 2.\n    =gayole=, _see_ =gaiole=.\n    =gel\u00e9e=, _s._ B. ix. 4, frost.\n    =generacioun=, _s._ 2293.\n    =general=, _a._, =en general=, 3098, T. title.\n    =Generides=, B. xliii. 3.\n    =genuflectacioun=, _s._ 10245.\n    =genuller=, _v.n._ and _refl._ 1224, 10503, bow the knee.\n    =germain=, _s._ 6194, brother.\n    =germein=, _a._ 2740, true (of kinship).\n    =gernache=, =garnache=, _s._ 7815, 7907, 26091, vernage (wine).\n    =geste=, _s._ 981, 5253, B. xxx. 2, T. v. 2, work, behaviour, story.\n    =Gethsemany=, 28660.\n    =getter=, jetter, _v.a._ 1564, 6546, 28526, throw, give forth.\n    =se gheindre=, _v._ 14625, complain.\n    =ghemir=, _s._ 11489, T. xiv. 3, groaning.\n    =ghemissement=, _s._ 180, groaning.\n    =ghient=, _see_ =gheindre=.\n    =gile=, _see_ =guile=.\n    =giroun=, _s._ 4870, 15779, 16804, circuit, fold (of a cloak), bosom.\n    =glorefier=, =glorifier=, _v.a._ 1064, 1092, glorify:\n    =gloser=, _v.a._ 7482 ff., 16106, comment on, explain, flatter.\n    =gloute\u00ebment=, _adv._ 16239, gluttonously.\n    =glouter=, =gloutir=, _v.a._ 6253, 8427, swallow.\n    =gloutous=, _a._ 15844, gluttonous.\n    =gloutousement=, _adv._ 7731, gluttonously.\n    =Gorge=, 23848, St. George.\n    =gorgette=, _s._ 5640, little throat.\n    =goule=, _see_ =geule=.\n    =gouster=, _s._ 16304, tasting.\n    =governage=, _s._ 533, T. i. 1, rule, behaviour.\n    =governaille=, _s._ 25992, management.\n    =governal(s)=, _s._ 627, B. l. 3, guide, ruler, helm.\n    =governance=, _s._ 2238, B. xv. 2, =governaunce=, C.\n    =governant=, _s._ 27089, ruler.\n    =governement=, _s._ 15208, B. xxxiv. 1.\n    =governer=, =gouverner=, _v.a._ 4702, 10044, B. li. 1, guide, rule;\n      =se governer=, 6951, prevail.\n        forgiveness, thanks.\n    =gracious=, _a._ 1101, 8772, B. xi. 1, T. iv. 2, gracious, highly\n        favoured.\n    =grain=, _see_ =grein=.\n    =grand=, _see_ =grant=.\n    =granter=, _v.a._ 10463, grant.\n    =grantmangier=, _s._ 8407, banquet.\n    =grater=, _v.a._ 5162, scratch.\n        pleasure, favour, service, inclination;\n      =prendre (recevoir) en gr\u00e9=, 1520, &c., receive favourably;\n      =du gr\u00e9(e)=, 2045, 3767, with pleasure, with goodwill;\n      =en gr\u00e9=, 4490, 26260, acceptably, at pleasure;\n      =savoir gr\u00e9(s)=, 6960, 12660, render thanks;\n      =savoir bon gr\u00e9=, 29419, be friendly.\n    =greable=, _a._ 4499, acceptable.\n    =grec=, _s._ 26091, Greek wine.\n    =Grece=, T. viii. 1.\n    =gregois=, _a._ 5105, Grecian.\n    =gregois=, _s._ 7373, Greek, Greek (language), _see_ =Grieu=.\n    =greignour=, =greigneur=, _a._ 2978, 11904, greater.\n        condition, quality.\n    =greindre=, _a._ 6557, 23203, greater, greatest.\n    =gresil=, _see_ =grisile=.\n    =Greu=, _see_ =Grieu=.\n    =grevable=, _a._ 2462, grievous, hurtful.\n    =grevain=, =gr(i)evein=, _a._ 2781, 5716, B. xlviii. 2, grievous.\n    =grever=, _see_ =griever=.\n    =grevousement=, _adv._ 2911.\n    =grief=, _f._ =grieve=, _a._ 1157, 2417, B. xii. 1, heavy, grievous.\n    =grief=, _s._ 3177, trouble, grief.\n    =grieft\u00e9=, _s._ 27387, burden.\n    =grievein=, _see_ =grevain=.\n        annoy, hurt.\n    =gris=, _s._ 20475, 26458, grey fur, grey stuff.\n    =grisell=, _s._, _f._ =griselle=, 17382 f., grey horse, grey mare.\n    =grisilon(s)=, _s._ 5821, grasshopper.\n    =grondiler=, =grundiller=, _v.a._ 3286, gnash (the teeth):\n    =grossour=, _s._ 25261, wholesale dealer.\n    =groucer=, _s._ 2313, grumbling.\n    =grundiller=, _see_ =grondiler=.\n    =guage=, =gage=, _s._ 6200, 9786, pledge, possession.\n    =guager=, _v._ 24943, make promise.\n    =guain=, =guaigner=, _see_ =gaign=, =gaigner=.\n    =guaire(s)=, =gaire=, =guere=, _adv._ 7115, 22030, much:\n    =guarant=, _see_ =garant=.\n    =guarantie=, _s._ 20986, security.\n    =guarde=, =guarder=, _see_ =garde=, =garder=.\n    =guardein=, =guardeine=, _see_ =gardein=.\n    =guardon=, =guardoner=, _see_ =guerdoun=, =guerdonner=.\n    =guarir=, =guarisoun=, _see_ =garir=, =garisoun=.\n    =guarnir=, _see_ =garnir=.\n    =guaster=, _see_ =gaster=.\n    =guerdonnement=, _s._ 6717.\n    =guerdonner=, _v._ 6606, =guardoner=, B. xxxiii. 1.\n    =guerdoun=, _s._ 6715, 26968, =guardon=, B. xvii. 1, reward.\n    =guere=, _see_ =guaires=.\n    =guerpir=, _v.a._ 46, B. xx. 3, xli. 4, desert.\n    =guerreiour=, _s._ 11288, warrior.\n    =guerroier= (1), _s._ 1485, warring.\n    =guerroier= (2), _s._ 294, warrior.\n    =guilement=, _s._ 15599, deceit.\n    =guiler=, _v.a._ 1163, deceive.\n    =guiler(s)=, _s._ T. iv. 1, deceiver.\n    =guilour=, _s._ 15599, deceiver.\n    =guise=, _s._ 594, B. li. 1, manner, habit.\n    =gule=, 7789, gluttony:\n    =Gurmond=, T. xi. 1.\n    =gustement=, _s._ 9545, sense of taste.\n    =Gyesi=, _see_ =Giesy=.\n    =habandonner=, _see_ =abandonner=.\n      =abit=, 14210: manner, form, dress, possession.\n    =habiter=, _v.n._ 1028, dwell.\n    =hach\u00e9e=, _s._ 3945, torture.\n    =haire=, _s._ 575, 2022, hair-shirt, sack-cloth.\n    =hait\u00e9=, _a._ 20141, encouraged.\n      _f._ =halteigne=, B. iii. 3.\n    =haltement=, _adv._ 2480.\n    =haltesce=, =haltesse=, 1295, B. vi. 2.\n    =hardeler=, _v.a._ 9348, entangle.\n    =hardement=, _s._ 22172, boldness.\n    =hardiesce=, _s._ 14201, boldness.\n    =harnois=, _s._ 20528, trappings.\n    =harra=, _see_ =ha\u00efr=.\n    =haspald=, _s._ 4669, vagabond, rascal.\n    =haster=, _v.a._ 416, 4774, hasten, press upon.\n    =hastif=, _a._, _f._ =hastive=, 4639, =hastie=, 3866, hasty.\n    =hastivesse=, _s._ 4741, haste.\n    =hault=, _see_ =halt=.\n    =helas=, _interj._ 107.\n    =Helis\u00e9e=, =Helise\u00fcs=, =Heliseu=, 10214, 15463, 27041, Elisha.\n    =heraldie=, _s._ 16073, heralds.\n    =herbergage=, _s._ 5826, lodging.\n    =herbergement=, _s._ 4579, lodging.\n    =herbergerie=, _s._ 707, 15568, lodging.\n    =herbergeresce=, _s.f._ 14387, hostess.\n    =herbergour=, _s._ 12959, entertainer.\n    =Hercules=, =Herculem=, B. xliii. 1, T. vii. 1, 2.\n    =heritance=, _s._ B. li. 3.\n    =herit\u00e9(e)=, _a._ 923, hereditary.\n    =heritement=, _s._ 8909, inheritance.\n    =hermafodrite=, _s._ 1026, hermaphrodite.\n    =herra=, _see_ =ha\u00efr=.\n    =herrow=, _interj._ 6945, alas!\n    =hesitacioun=, _s._ 5740, 18824, wavering, difficulty.\n    =hidour=, _see_ =hisdour=.\n    =hierald(s)=, _see_ =herald=.\n    =Hisboseth=, 4900.\n    =hisdour=, =hidour=, _s._ 4793, 10002, hideousness, horror.\n    =hoir=, _see_ =heir=.\n    =homicide=, _s._ 4799, 6424, T. xiv. 2, murder, murderer.\n    =hommesse=, _s._ 5508, manliness.\n    =honeste=, =honneste=, _a._ 1351, 3919, B. xxix. 1, =honest=, C.\n    =honestement=, =honnestement=, _adv._ 10399, B. xlix. 4.\n    =honestet\u00e9=, =honnestet\u00e9=, _s._ 2978, 11752, 14255, virtue, honesty,\n        honourable deed.\n    =honir=, _v.a._ 587, 6250, outrage, injure.\n    =honourable=, _a._ 23101, B. xxix. 4, =honurable=, 27878.\n    =honour\u00e9=, _a._ 545, honourable.\n    =hontous=, _a._ 9108, 11906, =honteus=, 12018, shameful, modest.\n    =Horestes=, T. ix. 3.\n    =horpris=, _see_ =horspris=.\n    =horspris=, =horpris=, _a._ 23777, B. xxx. 4, xxxvi. 2, excepted.\n    =hospital=, _s._ 8326, lodging.\n    =hospiteller=, _s._ 13231, 23849, host, entertainer.\n    =hostal=, =hosteal=, =hostell=, =hostiel=, _s._ 713, 972, 3914,\n    =hostellement=, _s._ 5123, lodging.\n    =hosteller=, _v.a._ 8378, entertain.\n    =hosteller=, =hostellier=, _s._ 6145, 6953, 8377, host, householder.\n    =hostellerie=, _s._ 14562, household.\n    =hostesse=, _s._ 4123, 16043, hostess, housewife.\n      =al hure=, 2432, now, at once;\n      =houres=, 3094, daily prayers.\n    =houster=, _see_ =hoster=.\n    =hucher=, _v.a._ and _n._ 6730, 9601 ff., call to, call.\n    =huer=, _v.a._ 5658, 20119, hoot at, shout after.\n    =huissher=, _s._ 11246, door-keeper.\n    =humblement=, _adv._ 10204.\n    =humblesce=, =humblesse=, _s._ 2235, D. i. 1.\n    =humiliacioun=, _s._ 2296, 10238, humility.\n    =humiliance=, _s._ 11547, humility.\n    =humour=, _s._ 18120, moisture.\n    =hure=, _see_ =houre=.\n    =idroposie=, _s._ 7603, dropsy.\n    =ille=, _see_ =isle=.\n    =image=, _see_ =ymage=.\n    =imaginer=, _see_ =ymaginer=.\n    =imposicioun=, _s._ 18470.\n    =impresse=, _a.f._ 10864, B. vi. 1, imprinted.\n    =impressioun=, _s._ 11877\n    =inclinacioun=, _s._ 20721.\n    =inconstance=, _s._ 5462.\n    =incontinence=, _s._ 1403.\n    =inconvenience=, _s._ 1402, 27108, evil, unfit thing.\n    =inconvenient=, _s._ 21646, evil.\n    =incredible=, _a._ 5769, incredulous.\n    =indetermin\u00e9=, _a._ 3287, endless.\n    =indifferent=, _a._ 18710, impartial.\n    =indignacioun=, _s._ 2283.\n    =infelice=, _a._ 21072, unhappy.\n    =infernal=, =infernals=, _see_ =enfernal=, &c.\n    =inflat=, _a._ 2233, puffed up.\n    =infortune=, _s._ B. xx. 3, ill fortune.\n    =ingluvies=, _s._ 7713, excess (in eating).\n    =ingratitude=, _s._ 6321.\n    =inhabitant=, _s._, _pl._ =inhabitans=, 2576.\n    =inmonde=, _a._ 26812, T. xi. 2, unclean.\n    =inobedience=, _s._ 2006, disobedience.\n    =inproprement=, _adv._ 7645.\n    =inquietacioun=, _s._ 4299.\n    =insolible=, _a._ 5761, inconsolable (?).\n    =inspirement=, _s._ 56, inspiration.\n    =interiour=, _a._ 3508, inward.\n    =ipocresie=, =ypocresie=, =ipocrisie=, =ypocrisie=, _s._ 1059, 1123,\n    =ipocrital=, _s._ 21409, hypocrite.\n    =ipotecaire=, _s._ 7864, apothecary.\n    =irous=, _see_ =irrous=.\n    =irresonnable=, _a._ 6438.\n    =irreverence=, _s._ 3960.\n    =irritacioun=, _s._ 3975.\n    =irrour=, _s._ 3880, passion.\n    =irrous=, =irous=, _a._ 4298, 4351, angry, passionate.\n    =irrousement=, _adv._ 3994, angrily.\n    =Isa\u00efe=, _see_ =Ysa\u00efe=.\n    =isnele pas=, _adv._ 10506, 24224, quickly.\n    =issint que=, _conj._ 3237, 26650, in order that, so that.\n      _pres.part._ =issant=, 2247;\n      _pp._ =issu=, 4852: go forth, come forth.\n    =issue=, _s._ 92, T. iii. 1, race, offspring.\n    =(s\u2019en) ist=, _v._ B. viii. 1, goes away:\n      _cp._ =irrai=, issir.\n    =iveresce=, _see_ =yveresce=.\n        winter.\n    =Jacobin=, _s._ 21760, Jacobin (friar).\n    =jadis=, =jadys=, _adv._ 354, 1888, 3782, formerly, long ago.\n    =Jake=, _see_ =Jaques=.\n    =jalouser=, _s._ 17581, jealousy.\n      =jammais jour=, 2634, B. xlii. 2.\n    =jangle=, _s._ 4636, B. xxv. 1, idle talk, contention.\n    =janglement=, _s._, _pl._ =janglemens=, 6286.\n    =jangler=, _v.n._ 2632, talk idly.\n    =janglerie=, _s._ 1694, idle talk.\n    =Janus=, B. xxxii. 1.\n    =Jason=, B. xliii. 1, T. viii. 1.\n    =jesqes=, =jesqe=, _see_ =jusques=.\n    =jetter=, _see_ =getter=.\n    =jetteresse=, _see_ =pierre=.\n    =jeu=, _see_ =jeeu=.\n    =jeualx=, =jeuaux=, _see_ =juel=.\n    =jeuer=, _see_ =juer=.\n    =jeupartie=, _see_ =jupartie=.\n    =jofnesse=, _s._ 5681, youth.\n    =Johan= (Gower), T. xviii. 4.\n    =joliement=, =jolyement=, _adv._ 1590, 5823, merrily.\n    =joliet\u00e9(e)=, _s._ 5690, merriment.\n        pleasant, merry, gay.\n    =jolivet=, _f._ =jolivette=, =jolyette=, _a._ 9278, 17893, gay.\n    =Joseph= (husband of Mary), 27824 ff.\n      =jammais jour=, 2634, B. xlii. 2.\n    =journ\u00e9=, _s._ 28339, journey.\n    =journeie=, _s._ 10125, journey.\n    =joust(e)=, _a._ _see_ =just=.\n    =jouster=, _v._ 11693, tourney.\n    =joustice=, _see_ =justice=.\n    =jovencel=, _s._ 8714, young man.\n    =jovencelle=, _s._ 17388, young woman.\n    =jovente=, _s._ 4787, youth.\n    =joyant=, _a._ 9, 503, rejoiced.\n    =joye=, =joyous=, =joyeuse=, _see_ =joie=, =joious=.\n    =joyeusement=, _adv._ 17460.\n    =joyntement=, _adv._ 14451, jointly.\n    =Judas (le Machabieu)=, 2382, 23871, _see_ =Machabieu=.\n    =judicial=, _a._ 3281, 16605, of judgement.\n    =judicial=, _s._ 13191, B. l. 3, judgement.\n      _pl._ =jeuaux=, =jeualx=.\n    =juer=, _v.n._ and _refl._ 5728, 5779, =juer la jeupartie=, 25454,\n        =jeuer=, B. ix. 4, xxxii. 2: play, sport.\n    =juggeour=, _s._ 1678, judge.\n    =jugier=, _s._ 8597, judgement.\n        condemnation.\n    =jumente=, _s._ 4784, beast of burden.\n    =jupartie=, =jeupartie=, _s._ 4761, 12260, 24931, game, hazard,\n        jeopardy:\n    =jurediccioun=, _s._ B. l. 2.\n    =jusques=, _adv._ 1336, =jusqus=, 5214, =jesqes=, =jesqe=,\n        B. v. _margin_, B. xii. 3: as far as.\n    =juste=, _prep._ 4075, near.\n    =justefier=, =justifier=, _v.a._ 6114, 26496, B. xlviii. 1,\n        T. xviii. 4, justify, do justice on:\n        B. iii. 1, justice.\n    =justicerie=, _s._ 24617, judges.\n    =justicier(s)=, _s._ 20505, judge.\n    =ju\u00ffse=, _see_ =ju\u00efse=.\n    =keue=, _see_ =coue=.\n      3 _s.p._ =labourt=, 2776, 14546: work, till, labour for.\n    =labourer=, _s._ 8655, labour.\n    =labourer(s)=, =labourier=, =labourour=, _s._ 10649, 14456, 26430,\n        labourer.\n    =lachesce=, _s._ 5589, slackness.\n    =lachet\u00e9=, _s._ 5595, slackness.\n    =laidement=, _adv._ 1723, 10403, wrongly, outrageously.\n    =laidenger=, _v.a._ 17607, 20744, abuse, insult.\n    =laidir=, _v.a._ 2935, 8767, injure, disgrace.\n    =laine=, _see_ =leine=.\n    =laisir=, _see_ =loisir=.\n    =laisser=, _see_ =lesser=.\n    =laiter=, _s._ 8510, feeding (with milk).\n    =lamentacioun=, _s._ 2256.\n    =langour=, _s._ B. xliii. 4, sickness.\n    =languisant=, _s._ 3552, sick man.\n    =languissant=, _a._ 740, sorrowful.\n    =lapider=, _v.a._ 2398, stone.\n    =larcine=, _s._ 909, theft.\n      =a large=, B. xliii. 3, at large.\n    =largement=, _adv._ 452.\n    =largesce=, =largesse=, _s._ 470, 25701, B. xxviii. 2, bounty,\n        largess, liberal supply.\n    =larget\u00e9=, _s._ 7498, liberality.\n    =layne=, _see_ =leine=.\n    =lays=, _see_ =lai(s)=.\n    =le=, =l\u2019=, _def.art.m._ (used with subject), 99, 107, B. ii. 1,\n    =le=, =l\u2019=, _f._ =la=, _pron._ (as direct object of verb), 84, 212,\n    =leccherous=, =lecherous=, _a._ 8827, T. xi. 3.\n    =lecchier=, =lechier=, _a._ 9182, 15844, lascivious.\n        paramour.\n        opinion.\n      _pl._ =leez=, 24291: joyful, glad.\n    =le\u00ebsce=, _s._ 480, B. vi. 1, delight.\n    =le\u00ebscer=, _v.n._ 29232, rejoice.\n    =legacie=, _s._ 18990, embassy.\n    =legat=, _s._ 18422, ambassador.\n    =leg(i)er=, _a._ 2419, 5402, active, ready, easy:\n    =leisour=, =leisir=, _see_ =loisir=.\n    =leiter=, _v.a._ 27418, suckle.\n    =lendemein=, _s._ 8367, morrow:\n      _cp._ =l\u2019endemein=.\n    =lentement=, _adv._ 5614.\n        B. xlviii. 3, lion.\n    =lepre=, _s._ 2659, leprosy.\n    =lepre=, _a._ 3782, leprous.\n    =leprous=, _a._ 28564, leprous.\n    =lermerie=, _s._ 18293, weeping.\n    =lermoier=, _v.n._ 10261, weep.\n    =lesser=, =laisser=, _v.a._ 4, B. v. 1, xvii. 4;\n      _imperat._ =lessetz=, 4, B. ix. 5.\n    =lesure=, _s._ 1176, injury, harm.\n    =lettron=, _s._ 20682, lectern.\n    =lettrure=, _s._ 7379, reading, letters.\n    =lettuaire=, _s._ 25641, electuary:\n      _cp._ =electuaire=.\n      _pl._ =leur=, =lour=, =leurs=, =lours=, 2995, B. v. _margin_,\n    =levable=, _a._ 1869, rising, raised.\n    =levere=, _see_ =lievere=.\n    =liard=, _f._ =liarde=, _s._ 17384 f., dappled horse, dappled mare.\n    =liberal=, _a._ 3316, B. l. 1, liberal, free.\n    =licence=, _s._ 522, permission.\n    =liegance=, =ligance=, _s._ 2144, B. xv. 2.\n    =lieve=, =lievent=, _see_ =lever=.\n    =ligance=, _see_ =liegance=.\n    =lige=, _see_ =liege=.\n    =limiter=, _v.n._ 21598, make rounds (of begging friars).\n    (=linceal=), _s._, _pl._ =linceaux=, 5178, sheet.\n    =lincelle=, _s._ 5226, sheet.\n    =lioun=, _see_ =leoun=.\n    =litargire=, =litargie=, _s._ 6158, 26485, lethargy.\n    =litiere=, _s._ 895, 5175, litter, mattrass.\n    =livre= (1), =livere=, _s._ 1027, B. v. _margin_, book.\n    =loable=, _a._ 12884, praiseworthy.\n    =loant=, _s._ 12770, praising.\n    =loement=, _s._ 13268, praise.\n      =louer=, D. ii. 3, wages, reward.\n    =loggier=, _v.a._ 21109, lodge.\n    =loialment=, =loyalment=, _adv._ 9784, B. iv.* 1, =loyaument=,\n      =de (du) loign(s)=, 997, 5405, 7752, far off, long before.\n    =loigntein=, =loigntain=, _a._ 2135, B. xxiii. 2, =longtain=,\n        =laisir=, 26107, =leisour=, 9222, leisure, space of time,\n        free disposal.\n    =Lombardz=, =Lumbardz=, =Lombars=, _s.pl._ 23257, 25432 ff.\n      =en long=, 29010, lengthwise.\n    =longement=, =longuement=, _adv._ 9863, 16564.\n    =longtain=, =longtein=, _a._ _see_ =loigntein=.\n    =longtains=, =longtein=, _adv._ 4616, 5368.\n        then, therefore.\n    =losenge=, _s._ 7419, flattery.\n    =losenger=, _v.a._ 434, flatter.\n    =losengour=, =losenger=, _s._ 2735, 11083, 12766, flatterer, liar.\n    =lot=, _s._ 6303, a measure of wine.\n    =louer=, _see_ =loer=.\n    =lour=, _see_ =leur=.\n    =loyal=, _see_ =loial=.\n    =loyalment=, =loyaument=, _see_ =loialment=.\n    =loyalt\u00e9=, _see_ =loialt\u00e9=.\n      _pres.part._ =luisant= 1132: shine.\n    =luiter=, =luter=, _v.n._ 10702, 16943, contend, wrestle.\n    =luma\u00e7oun=, _s._ 5414, snail.\n    =lumbard=, _a._, =pain lumbard=, 7809.\n    =Lumbardie=, _see_ =Lombardie=.\n    =Lumbardz=, _see_ =Lombardz=.\n    =luter=, _see_ =luiter=.\n    =luxure=, _s._ 930, lechery.\n    =luxuriant=, _a._ 20667, of wantonness.\n    =luxurier=, _v.n._ 8710, practise lechery.\n    =luy=, =lui=, _pron.m._ and _f._, (direct obj. of verb) 165, 415,\n      (indirect obj.) 12, B. xvii. 2;\n    =ly=, =li=, =l\u2019=, _def.art.m._ (used interchangeably with \u2018le\u2019 in\n      =luy=, 116, 1015, &c. (both with subj. and obj.).\n    =lyen=, _see_ =lien(s)=.\n    =lyne=, _see_ =line=.\n    =lyon=, _see_ =leoun=.\n    =Macedoine=, T. vi. 1, =Macedon=.\n      _see_ =Judas=.\n    =Madians=, 17104, Midianites.\n    =magnanimit\u00e9=, _s._ 14199.\n    =magnefier=, =magnifier=, _v.a._ 3391, 25020.\n    =magnificence=, _s._ 14247.\n    =maigre=, _see_ =megre=.\n    =mailler=, _v.a._ 16318, hammer.\n    =mailoller=, _s._ 1433, swaddling.\n    =main=, _see_ =mein=.\n    =maine=, _see_ =mener=.\n      _pl._ =maintz=, 2417: many a, many.\n    =maint=, _v._ _see_ =manoir=.\n    =maintenance=, _s._ 23675.\n    =maintenant=, =meintenant=, _adv._ 408, B. xiv. 1;\n      =de maintenant=, 1877,\n      =de meintenant=, 4914.\n    =maintenir=, _v.a._ 292, B. xlvii. 1:\n      _v.n._ =maintint=, 4737, (or =main tint=).\n    =maintenour=, _s._ 23323, maintainer (of a quarrel).\n    =maintenue=, _s._ 23734, maintenance.\n    =maintesfois=, _adv._ 4683, often.\n    =maiour=, _a._ 3182, 17048, greater, greatest.\n    =maire=, _a._ 960, B. iv.* 1 ff., greater, greatest.\n        provided that; B. xvii. 4, xl. 1, T. xiv. 2, but that;\n      =a tous (as toutz) jours mais=, 2856, B. iv. 1, for ever more.\n    =maisnye=, _see_ =mesnie=.\n    =maisoun=, =maison=, _see_ =mesoun=.\n    =maisque=, _see_ =mais=.\n    =maisselle=, _s._ 4418, 9340, jaw, cheek.\n    =maistre=, _a._ 298, chief.\n    =maistresse=, =mestresse=, _s._ 13413, 27194.\n    =maistrie=, =meistrie=, =mestrie=, _s._ 4655, 9910, 25589, mastery,\n        great feat.\n    =maistroier=, _v.a._ 9325, =overpower=.\n    =malade=, _s._ 5365, sick person.\n    =maladrie=, _s._ 15681, sick people.\n    =malapert=, _a._ 1683 ff. (as proper name).\n    =malbailli=, =malbailly=, _a._ (_pp._) 372, 3608, brought to evil.\n      3 _s.p.subj._ =maldie=, 1911: curse.\n    =maldit=, =maldite=, _s._ 3960, 21300, cursing, curse.\n    =Malebouche=, 2679.\n    =malefice=, _s._ 1327, illdoing.\n    =malement=, _adv._ 9620, badly.\n    =malencolien=, _a._ 3918.\n    =malencolier=, _v._ 3870.\n    =malencolious=, _a._ 3965.\n    =malengin=, _s._ 6544, B. xlii. 3, evil device.\n      _pres.part_, =malfesant=, 4519, =malfaisant=, 2044.\n    =malfeloun=, _s._ 7165, criminal.\n    =malfesance=, =malfaisance=, _s._ 271, 28321.\n    =malfi\u00e9(s)=, _see_ =malf\u00e9e(s)=.\n    =malgaign=, _s._ 24578, evil gain.\n    =malgr\u00e9=, _s._ 6823, ill-will.\n    =malgr\u00e9=, _prep._ 3730, in spite of.\n    =malmener=, _v.a._ 8179, guide ill.\n    =malmettre=, _v.a._ 2576, ruin, spoil.\n    =malnorri=, _a._ 3048 (_pp._), ill-nurtured:\n    =maloit=, _a._ 4194, B. xliii. 4, accursed.\n      _cp._ =mal pensier=, =mal penser=, D. ii. 3, B. xlix. 1.\n    =malsen\u00e9(s)=, =malsen\u00e9e=, _a._ 1713, 4006, 6957, ill-disposed.\n    =maltalent=, _s._ 484, evil will.\n    =maltalentif=, _f._ =maltalentive=, _a._ 4640, moved by ill-will.\n    =maltolt=, _s._ 20171, 24044, unjust tax, extortion.\n    =malurous=, _a._ 2196, wretched.\n    =malveis=, _see_ =malvois=.\n    =Malveisie=, =malvoisie=, _s._ 7815, 26091.\n    =malveisin=, _see_ =malvoisin=.\n    =malvenu=, _a._ 5067, unwelcome.\n        B. xlii. 4, T. xii., evil, wicked.\n    =malvoisement=, _adv._ 12384, badly.\n    =malvoisin=, =malveisin=, _a._ 3731, 6894, bad as a neighbour.\n    =malvoist\u00e9(e)=, _s._ 542, 14706, wickedness, malice.\n    =malvoloir=, _s._ 4552, ill-will.\n    =malvuillance=, _s._ 5524.\n    =malvuillant=, _a._ 3732, ill-disposed.\n    =malvuillant=, _s._ 2993, ill-will.\n    =mamelle=, _s._ 1436, teat, breast.\n    =mamellette=, _s._ 17901, breast.\n    =mammona=, _s._ 16190, mammon.\n    =manace=, _s._ 4841, threat.\n    =manacer=, _v._ 1832, threaten.\n        protection, mercy, power.\n    =manant=, _a._ 5807, 17260, in possession.\n    =manantie=, _s._ 377, =manantise=, 6786, possession.\n    =manantis=, _s._ 16198, possessor.\n    =mandement=, _s._ 425, mandate.\n    =mander=, _v.a._ 403, 436, B. ii. 3, xxviii. 1, send, send for.\n    =manger=, =mangier=, _s._ 7954, 8478, 18515, eating, food, meal.\n    =mangerie=, _s._ 7528, eating.\n    =mangue=, =mangut=, _see_ =manger=.\n    =manier=, =manoier=, _v.a._ 5164, 28201, handle.\n    =manifester=, _v.a._ 7201.\n    =manoie=, _see_ =manaie=.\n    =manoir=, _s._ 307, B. v. 3, dwelling, estate.\n      2 _pl.pret._ =mansistez=, 27975: remain.\n    =maquerelle=, _s._ 9440, bawd, go-between.\n    =marage=, _a._ 10928, 22105, weary, vexatious.\n    =marbre=, _s._ B. xviii. 3.\n    =marbrin=, _a._ 28056, made of marble.\n    =marc=, _s._ 6470, mark (of money).\n    =marchande=, _a.f._ 7316, of trade.\n    =marchander=, _v._ 7362, traffic.\n    =marchandie=, _s._ 6955, =marchandise=, 7431, trade.\n    =marchandin=, _s._ 25783, trader.\n    =march\u00e9(e)=, =marchi\u00e9(s)=, _s._ 4670, 6290, 7327 f., market, bargain;\n      =au bon march\u00e9e=, =la march\u00e9 bonne=, 24441, 25314.\n    =marchiere=, _s._ 1072, market.\n    =marchis=, _s._ 23215, marquis.\n    =Mardochieu=, =Mardoch\u00e9e=, =Mardoche=, 11069, 12686, 17468.\n    =mareschal(s)=, _s._ 10111, 26050, marshal, farrier.\n    =margarite=, _s._ 10821, pearl.\n    =mari=, _see_ =marit(z)=.\n    =mariable=, _a._ 17400, fit to be married.\n    =mariage=, _s._ 801, B. v. _margin_.\n    =Marie= (2), (sister of Lazarus), 28514.\n    =marier=, _s._ 17178, marriage.\n    =marrement=, _s._ 8578, affliction.\n    =marri=, _a._ 8876, 17476, afflicted, angry.\n    =Marsz=, B. xiii. 1, March.\n    =marteal=, _s._ 14059, hammer.\n    =marteler=, _v.a._ 11976, hammer.\n    =martire=, _s._ 1138, 17483, suffering, torment.\n    =martirer=, _v.a._ 14011, make into a martyr.\n    =mary=, _see_ =marit(z)=.\n    =masse=, _s._ 15642, great quantity.\n    =mater=, _v.a._ 15143, confound.\n    =matins=, _s._ 5548, matins.\n    =matrimonial=, _a._ 17194.\n    =Medea=, =Medeam=, =Med\u00e9e=, 3727, B. xliii. 1, T. viii. 1, 2.\n    =mediatrice=, _s.f._ 7424.\n    =medicine=, =medecine=, _s._ 321, 2561, B. xxvii. 1.\n    =meditacioun=, _s._ 14947.\n    =medler=, _see_ =meller=.\n    =me\u00ebment=, _adv._ 5542, above all.\n    =meer=, _see_ =mier=.\n    =mehaign=, _s._ 4706, 4718, mutilation.\n    =mehaigner=, _v.a._ 4730, mutilate.\n      =devant la mein=, (=lez meins=), 4558, 8370, beforehand:\n      =apres la mein=, 5436, afterwards:\n      =enmy la main=, 24917, meanwhile.\n    =mein=, _see_ =meinz=.\n    =meindre=, _a._ 1647, B. xvii. 2, less, least.\n    =meine=, _see_ =mener=.\n    =meint=, _v._ _see_ =manoir=.\n    =meint=, _a._ _see_ =maint=.\n    =meintenant=, _see_ =maintenant=.\n    =meinz=, _adv._ 29, B. xvii. 1, less:\n      =le meinz=, 2700, the less:\n      =au meinz=, 8790, =ou mein=, 7282, at least.\n    =meisoun=, _see_ =mesoun=.\n    =meistre=, _see_ =maistre(s)=.\n    =meistrie=, _see_ =maistrie=.\n    =Melchisedech=, 16129.\n        embroil:\n      _v.n._ 4764, engage in fight.\n    =mell\u00e9e=, _s._ 4672, 26005, fight, mingling.\n    =membr\u00e9(z)=, _a._ 2927, provided with limbs.\n    =memoracioun=, _s._ 9868, mention.\n    =memorial=, _s._ 21417, B. l. 1, memory, memorial.\n    =memorial=, _a._ 3288, brought to mind.\n    =menage=, _s._ 285, 2128, 4020, 4843, training, guiding, train,\n        household.\n    =menaille=, _s._ 19334, train, following.\n    =menal=, =meynal=, _a._ 3317, 18555, menial, subject.\n    =men\u00e7onger=, _a._ 21638, lying.\n    =men\u00e7ongere=, _s._ 1411, liar.\n    =mendiant=, _a._ 9140, begging:\n    =mendif=, =mendis=, _s._ 7520, B. ix. 4, beggar.\n      3 _s._ =merra=, 6327: lead, guide, carry on, display (joy, &c.).\n    =menoie=, _s._ _see_ =manaie=.\n    =menour=, _a._ 1301, =menure=, 167, inferior.\n    =Menour=, _s._ 21760, Minor friar.\n      _v.a._ 8959, T. v. 1 ff., be false to (a promise).\n      _f._ =menue=, 851, =menuse=, 6254: small, inferior.\n    =menuement=, _adv._ 876, minutely.\n    =menure=, _see_ =menour=.\n    =menuser=, _v.a._ 13090, diminish.\n    =mer=, _see_ =mier=.\n    =mercerie=, _s._ 25274, mercers\u2019 trade.\n        B. ix. 5, xiv. 3, mercy, pardon, thanks.\n    =merciable=, _a._ 4818, B. xxix. 2, compassionate.\n    =mercier=, _v.a_ 399, 6959, D. ii. 4, thank, reward.\n    =merdaille=, _s._ 1116, 28949, dung, filth, filthy wretches.\n    =merdous=, _a._ B. xlviii. 2, foul.\n    =mere=, _see_ =miere=.\n    =merell=, _s._ 23496, token, lot.\n    =merelle=, _s._ 5780, hopscotch (a game).\n    =merle=, _s._ B. xxxvi. 1, blackbird.\n    =merlot=, _s._ 909, merlin (falcon).\n    =merriem=, _s._ 896, timber.\n    =mervaillement=, _s._ 29063.\n    =merveil(l)ous=, _a._ 1024, B. xlviii. 1.\n    =mes=, _poss.a._ _see_ =moun=.\n    =mes=, _adv._ _see_ =mais=, _adv._\n    =se mesaler=, _v._ 11326, go astray.\n    =mesavenir=, _v.n._ 14827, happen amiss.\n    =mesavenir=, _s._ 11262, misadventure.\n    =mesaventure=, _s._ 9112, fault.\n    =meschant=, _s._ 3337, wretch.\n    =mescheance=, _s._ 126, misfortune.\n    =meschief=, _s._ 3256, B. l. 1, harm, misfortune.\n    =meschine=, _s._ 3706, 3727, 5163, maiden, maid-servant.\n    =mesconter=, _v.a._ 2686, recount ill.\n    =mescreance=, _s._ 10301, unbelief.\n    =mescreant=, _s._ 28510, unbeliever.\n    =mesdire=, _v._ 2942, speak evil.\n    =mesdire=, _s._ 13389, evil-speaking.\n    =mesgarde=, _s._ 16589, carelessness.\n    =mesguier=, _v.a._ 16732, T. xviii. 1, misguide.\n    =mesner=, _see_ =mener=.\n    =mesnie=, =maisnye=, _s._ 9819, 13465, household.\n    =mesprendre=, _v.n._ and _refl._ 2065, 2649, B. iv.* 3, commit\n        offence:\n      _v.a._ B. xlii. 1, take wrongfully.\n    =mesprendre=, _s._ 7001, ill-doing.\n    =mesprise=, _s._ 599, 1548, offence, contempt.\n    =mesprisioun=, _s._ 7162, 20468, wrongful taking.\n    =mesprisure=, _s._ 725, B. xii. 4, contempt, offence.\n    =message=, _s._ 413, 4842, 6699, B. ii. 3, messenger, message.\n      _f._ =messag(i)ere=, 3210, 20292: messenger.\n    =messal=, _s._ 20731, service of the mass.\n    =messon=, _s._ 15595, harvest.\n        manner:\n      =estre mestier=, 21275, to be needful.\n    =mestrait=, _s._ 12711, trickery, deceit.\n    =mestre=, _see_ =maistre(s)=.\n    =mestresse=, _see_ =maistresse=.\n    =mestreter=, _v.a._ 9799, cheat.\n    =mestrie=, _see_ =maistrie=.\n    =mestroier=, _v.a._ 1924, rule.\n    =mestru=, _a._ 6452 (_perhaps for_ \u2018mesestru,\u2019 badly taught), bad.\n    =mesuage=, _s._ 8433, dwelling.\n    =mesure=, _s._ 948, 22908, B. vii. 3, measure, degree, temper, music.\n    =mesurement=, _adv._ 16532, in due measure.\n    =mesuser=, _v.n._ 11825, make ill use:\n    =meulx=, =meux=, _see_ =mieulx=.\n    =meynal=, _see_ =menal=.\n    =Micheas=, 3679, Micah.\n    =Michel=, =Michieux=, =Micheux= (saint), 3734, 13302, 25607.\n    =Michol=, 17614, Michal.\n    =mie=, =mye=, _adv._ 2380, T. xi. 2 (_with negative_), at all;\n    =mil(l)foitz=, _adv._ B. iii. 2, ix. 2.\n    =minot=, _see_ =mynot=.\n    =mire=, =myre=, _s._ 10935, 12317, B. vi. 4, physician, surgeon.\n    =misericorde=, _s._ 7573, mercy.\n    =mockant=, _a._ 1673, mocking.\n    =mockeour=, _s._ 1679, mocker.\n    =mocker=, _v.a._ 1638, mock at.\n    =modefier=, _v.a._ 13632, T. xv. 2, control, guide.\n    =modeste=, _s._ 13398, modesty.\n    =modestement=, _adv._ 13451.\n    =moerdre=, _s._ 4863, murder.\n    =moerdrer=, _s._ 4905, murder.\n    =moerdrice=, _s.f._ 8969, murderess.\n    =moerdrir=, _v.a._ 13008, murder.\n    =moerge=, _see_ =morir=.\n    =moertrer=, _s._ 14981, murderer.\n    =moet=, =moeve=, _see_ =movoir=.\n      (as direct obj.) B. xxxiii. i.\n    =moignal=, =monial=, _a._ 9121, 20976, of monks.\n    =moiller=, _see_ =muiller=.\n    =Mo\u00efses=, _see_ =Mo\u00ffses=.\n      _f._ =mole=, 514, =molle=, B. xlviii. 1: soft.\n    =mole=, _s._ 2921, millstone.\n    =moleste=, _s._ 1355, B. xxx. 2, trouble, disturbance.\n    =molestement=, _s._ 24119, trouble.\n    =molester=, _v.a._ 491, injure, disturb.\n    =molt=, _see_ =moult=.\n    =moltoun=, =multoun=, _s._ 7747, 19106, sheep.\n    =molu=, _a._ 15125, 20874, ground sharp, ground up.\n    =moment=, _s._ B. viii. 1.\n    =mon=, _see_ =moun=.\n    =monder=, _v.a._ 1234, cleanse.\n    =mondial=, _a._ 965, worldly:\n    =monestement=, _s._ 12968, admonition.\n    =monial=, _see_ =moignal=.\n    =monoier=, _v._ 25532, make coin.\n    =monseignour=, _s._ 29765.\n    =monstre=, _see_ =mostre=.\n    =monstrer=, _see_ =moustrer=.\n    =montance=, _s._ 24452, value.\n    =Montpellers=, 1944.\n    =Montross=, 26095, (a kind of wine).\n    =monture=, _s._ 10556, high place.\n    =morell=, _f._ =morelle=, _s._ 17381, black horse, black mare.\n    =morine=, _s._ 6761, =murrain=.\n    =morir=, _s._ 4201, dwelling.\n    =mortal=, =mortiel=, =mortieux=, _a._ 64, 147, 162, 1014, deadly,\n        mortal.\n    =mortal=, _s._ 6125, deadly sin.\n    =mortefier=, _v.a._ 392, destroy, kill.\n    =mortiel=, =mortieux=, _see_ =mortal=.\n    =mortielement=, _adv._ 4397.\n    =mortier=, _s._ 20872, mortar.\n    =moster=, _see_ =moustier=.\n    =mostre=, =moustre=, =monstre=, _s._ 1026, 9342, 18817, monster, show.\n    =mostrer=, _see_ =moustrer=.\n    =mouche=, _see_ =mosche=.\n    =mousche=, _see_ =mosche=.\n    =mouscle=, _s._ 10815, mussel.\n    =mouster=, =moustier=, =moster=, _s._ 1072, 4830, 5561, minster,\n        monastery.\n    =moustre=, _see_ =mostre=.\n    =moustrer=, =mostrer=, =monstrer=, _v.a._ 640, 958, B. xii. 3;\n      _fut._ =moustray=, 707: show.\n    =movable=, _a._ 3899, fickle, changing:\n    =moye=, _see_ =moie=.\n    =muable=, _a._ 1862, 11911, unstable, apt to change.\n    =muer= (3), _a._ 1870, in full feather (after moulting).\n    =muill\u00e9=, _a._ 4173, wetted.\n    =multipliance=, _s._ 6557.\n    =multiplier=, =multeplier=, _v.a._ and _n._ 3118, 7822, T. ii. 1,\n    =multoun=, _see_ =moltoun=.\n    =Mundus=, =Munde=, T. x. 3.\n    =murement=, _s._ 21426, wall-building.\n    =musard=, _s._ 1641, idle fool.\n    =musardie=, _s._ 25277, folly.\n    =muscerie=, _s._ 15677, 20896, secrecy, hoarding.\n    =muscet=, _s._ 26205, concealment.\n    =muser=, _v.n._ 24157, reflect.\n    =my=, _pron._ _see_ moi.\n    =mye=, _see_ mie.\n    =mynot=, =minot=, _a._ 8716, 18329, B. xxxvi. 2, gracious, dainty.\n    =myparty=, _a._ 3611, mingled.\n    =myre=, _see_ =mire=.\n    =Nabuzardan=, 7181.\n    =nacioun=, _s._ 3397, race, nation.\n    =naiscance=, =nescance=, _s._ 267, 9986, birth.\n    =naiscant=, _s._ 1025, birth.\n      _pres.part._ =naiscant=, 2618;\n    =Naman= (1), _see_ =Naaman=.\n    =naril=, _s._ 4756, nostril.\n        natural, friendly.\n    =naturesce=, _s._ B. xxviii. 1, xliv. 3, gentle nature.\n    =naufrer=, _v.a._ 4286, wound.\n    =necessaire=, _a._ 673.\n    =necessairement=, _adv._ 5122.\n    =Nectanabus=, T. vi. 1.\n    =neele=, _see_ =nele=.\n    =nef=, _see_ =nief=.\n    =negligence=, _see_ =necligence=.\n    neircir, _v.n._ 6888, grow black.\n        not even, not even if.\n    =nepourq(u)ant=, _adv._ 111, 13035, B. ix. 1, nevertheless.\n    =nequedent=, _adv._ 481, B. xix. 2, nevertheless.\n    =nes=, _see_ =neis=.\n    =nescance=, _see_ =naiscance=.\n    =nestre=, _see_ =naistre=.\n    =nettement=, _adv._ 1228.\n    =nettoier=, _v.a._ 18175, cleanse.\n        foolish, scrupulous, delicate.\n    =nicet\u00e9=, =nycet\u00e9=, _s._ 9175, 15540, ignorance, folly.\n    =Nicholas= (saint), 15764.\n    =nient=, _s._ 29 ff., nothing, void:\n    =nientmeinz=, _adv._ 2704, =nient meinz=, 15322, nevertheless.\n    =nobleie=, _s._ 12077, magnificence.\n    =noblement=, _adv._ 98.\n    =noces=, _see_ =noece=.\n    =noctiluca=, _s._ 1131, glow-worm.\n    =noefisme=, _a._ C.\n    =noet=, _see_ =nuyt=.\n    =noise=, =noyse=, _s._ 412, 19478, disturbance, noise.\n    =noiser=, _v.n._ 19480, make a disturbance.\n    =nominacioun=, _s._ 16227.\n    =nommant=, _s._ 4243, naming.\n    =non=, _see_ =noun=.\n    =nonchaloir=, _see_ =nounchaloir=.\n    =noncier=, _see_ =nouncier=.\n    =nonpas=, _see_ =nounpas=.\n    =nonsachant=, _a._ 21691, ignorant.\n    =nonsavoir=, _see_ =nounsavoir=.\n        fosterling.\n    =norrice=, _s._ 211, nurse.\n    =nor(r)ir=, _v.a._ 369, 18053, bring up, foster.\n    =nostre=, _poss.a._ D. ii. 3, &c.\n    =notablement=, _adv._ 16551.\n    =notoire=, _a._ 16421, well-known.\n    =nouche=, _s._ B. xxxiii. 2, brooch.\n    =nouncertein=, _s._ B. xxiv. 3, uncertainty.\n    =nouncertein(s)=, _a._ 11402, uncertain.\n    =no(u)nchaloir=, =noun chaloir=, =nounchalure=, _s._ 1235, 5665,\n        6432, B. v. 1, xli. 4, disregard, contempt.\n    =nouncier=, =noncier=, _v.a._ 7190, 14667, 27995, utter, announce.\n    =noundroituriel=, _a._ 17789, unrighteous.\n    =nounpaier=, _s._ 15392, non-payment.\n    =nounreson(n)able=, _a._ 26777, 27157, unreasoning.\n    =nounsage(s)=, _a._ 1754, unwise.\n    =nounsaint=, =nounseint=, _a._ 1356, 9509, unholy.\n    =nounstable=, _a._ 1105, 22093, changeable.\n    =nounsuffisance=, _s._ B. xiii. 3.\n    =nounvaillable=, _a._ 1116, worthless.\n    =nounvoir=, _a._ 6821, untrue.\n    =nourricement=, _s._ 14627, nourishment.\n    =novellement=, _adv._ 7911.\n    =novellerie=, _s._ 26099, novelty.\n    =noyse=, _see_ =noise=.\n    =nuisable=, =nuysable=, _a._ 3749, 4230, pernicious.\n    =nuisance=, _s._ 6564, hurt.\n    =nuisant=, _a._ B. xxxii. 1, hurtful.\n    =nuit=, _see_ =nuyt=.\n        xxxi. 1, no, none, any, anyone:\n      =nulle part=, 4613, nowhere.\n    =nullement=, _adv._ 7739.\n    =nuysable=, _see_ =nuisable=.\n    =nuysement=, _s._ 4027, harm.\n    =nuyt\u00e9e=, _s._ 20356, night-time.\n    =nyce=, =nycet\u00e9=, _see_ =nice=, =nicet\u00e9=.\n      _refl._ 12164, 28665: bend down, incline oneself, obey.\n    =oblier=, _see_ =oublier=.\n    =obscuracioun=, _s._ 2304, obscurity.\n    =obscurer=, _s._ 10793, darkness:\n    =obstinacioun=, _s._ 5732.\n    =odible(s)=, _a._ 2864, B. xlviii. 3, hateful.\n    =oedivesce=, _s._ 5774, idleness.\n    =oetisme=, _a._ C., eighth.\n    =offence=, _see_ =offense=.\n      _refl._ 12984, be offended.\n    =official=, _s._ 11644, officer.\n    =offre=, _s._ 3308, 27540, offer, offering.\n    =offrende=, _s._ 4491, =offrens=, 28165, offering.\n    =offrendour=, _s._ 25015, worshipper.\n    =o\u00efe=, =o\u00ffe=, _s._ 1428, 3213, B. xxx. 3, hearing, sound, report.\n    =oignt=, _s._ 2273, ointment.\n    =oindre=, _v.a._ 2274, anoint.\n      _pl._ =oisel=, =oisealx=, =oiseals=, 942, 3577, B. xxxiv. 1.\n    =oiselline=, =oiseline=, _s._ 7829, 26293, bird.\n    =oisellour=, _s._ 18505, fowler.\n    =oiseus=, _see_ =oiceus=.\n    =oistre=, _s._ 6398, oyster.\n    =oitante=, _num._ 17091, eighty.\n    =Olimpeas=, T. vi. 1.\n      _cp._ =elephant=.\n    =olive=, _s._ 29923, olive-tree.\n    =Olophernes=, =Olophern=, 11115, 12047.\n    =oltrage=, _see_ =oultrage=.\n    =omnipotent=, =omnipotens=, _a._ 1632, 28169.\n    =opposer=, _v.a._ 16162, 26785, disturb, question.\n    =oracioun=, _s._ 10237, prayer.\n    =ordeignement=, _s._ 7956, ordinance.\n    =ordeinement=, _adv._ 13561, in orderly fashion.\n    =ordener=, =ordiner=, _v.a._ 102, 951, T. iii. 3, =ordei(g)ner=,\n    =ordinance=, _s._ 4958, order, control.\n    =ordiner=, _see_ =ordener=.\n    =ordinour=, _s._ 23623, =ordainer=.\n    =oreil(l)e=, _see_ =oraille=.\n    =oreiller=, _v._ 414, whisper.\n    =oreiller=, _a._, _f._ =oreillere=, 15520, ready to listen.\n    =orendroit=, _adv._ 6538, now.\n    =orfevere=, _s._ 25513, goldsmith.\n    =orguillant=, _a._ 16879, proud.\n    =s\u2019orguillir=, =s\u2019orguiller=, _v._ 1754, 11420, grow proud.\n    =orguillour=, _s._ 24177, proud man.\n    =origenal=, =original=, _s._ 152, 8580, 13525, D. i. 2, beginning,\n    =orphelin=, _a._ 8733, destitute.\n    =oscur=, _see_ =obscur=.\n    =oscurement=, _adv._ 25334.\n    =Ose\u00eb= (2), 11018, Hoshea (the king).\n    =ossifragus=, _s._ 1850, osprey.\n    =ostricer=, _a._ 25291, of ostrich.\n    =ot=, _see_ =avoir=, =o\u00efr=.\n    =otroi=, =ottroy=, _s._ 3123, B. xxxviii. 4, granting, grace.\n    =otroier=, =ottrier=, _v.a._ 821, B. ix. 5, xv. 2, grant, allow.\n    =oublier=, =oblier=, =o(u)blir=, _v.a._, 3 _s.p._ =oublie=, =oblie=,\n    =oublier=, _s._ 13760, forgetfulness.\n        outrage, extravagance.\n    =oultragier(s)=, _a._ 11661, 26226, extravagant.\n    =oultragousement=, _adv._ 16572.\n    =oultrance=, _s._, (=al oultrance=), 8040.\n    =oultre=, =outre=, _prep._ 400, B. xxii. 3.\n    =oultremarin=, _a._ 23866.\n    =ou(l)trepasser=, _v.a._ 6751, 23166, pass through, transgress.\n    =out=, _see_ =avoir=.\n    =outrepasser=, _see_ =oultrepasser=.\n    =ovelement=, _adv._ 4722, equally, fairly.\n        business.\n    =overt=, _s._ 4207, opening.\n    =ovile=, _s._ 16089, sheepfold.\n    =ovraigne=, =ovrir=, _see_ =overaigne=, =overir=.\n    =ovre=, _see_ =oevere=.\n    =owes=, _see_ =oef=.\n    =pacient=, _a._ 3968, 4188, 7653, patient, suffering.\n    =pacient=, _s._ 24307, sick person.\n    =page=, _s._ 1375, page (servant).\n    =paiage=, _s._ 6202, payment.\n    =paie=, =pay=, _s._ 7332, 23000, 24564, payment, satisfaction.\n    =paier=, _v._ 1314, 5630, B. xxvii. 1, pay, satisfy, pay for.\n      =pain lumbard=, 7809.\n    =paindemain=, =paindemeine=, _s._ 7808, 16286.\n    =paine=, _s._, _see_ =peine=.\n    =paine=, _v._, _see_ =pener=.\n    =paintour=, _s._ 1945, painter.\n    =painture=, _s._ 1947, painting.\n    =paisible=, =peisible=, _a._ 2568, 15896, peaceful.\n      _pres.part._ =paiscant=: feed.\n    =paix=, _see_ =pes=.\n    =Palamedes=, B. xx. 3.\n    =paleis=, =palois=, _s._ 28241, T. xi. 3, palace.\n    =palmer=, _see_ =pasmer=.\n    =palois=, _see_ =paleis=.\n    =palpebre=, _s._ 2295, eyelid.\n    =Pamphilius=, 14450.\n      _cp._ =garde pance=.\n    =Pandeon=, T. xii. 1.\n    =panell=, _s._ 24896, (jury) panel.\n    =paneter=, _s._ 7517, pantler.\n    =Pantasil\u00e9e=, B. xliii. 2.\n    =pantiere=, =panetere=, _s._ 9254, 12866, panther.\n    =papegai=, =papegay=, _s._ 26781, B. xxxvi. 1.\n    =se parager=, _v._ 13639, associate.\n    =parail=, _see_ =pareil=.\n    =parailler=, _v.a._ 2900, make like.\n    =paramont=, _adv._ 10017, above.\n    =paramour=, _s._ 28641, lover.\n    =parant=, _a._ 1230, apparent.\n    =parasi=, _s._ 25569, halfpenny.\n    =parchemin=, _s._ 16102, parchment.\n    =parclos(e)=, _s._ 16157, B. xxxvii. 2, enclosure.\n    =par\u00e7on(i)er(s)=, =parcener=, _s._ 6992, 8408, 15546, sharer, partaker.\n    =parcroistre=, _v.n._, _pp._ =parcru=, 4584, 17108, grow up.\n    =pardedeinz=, =pardedeins=, _prep._ and _adv._ 1114, 1120, within.\n    =pardehors=, _adv._ 1123, outside.\n    =pardela=, _prep._ 23252, on the other side of.\n    =parderere=, _adv._ 248.\n    =pardessoutz=, =pardessoubz=, _adv._ 8142, 13884, below.\n    =pardessur(e)=, _adv._ 1857, 4746, 10147, on the top, above, besides.\n    =pardevant=, _prep._ and _adv._ 1845, 2393, par devant, B. xii. 2,\n        before.\n    =pardon=, _see_ =pardoun=.\n    =pardonaunce=, _s._ 11730.\n    =pardonnement=, _s._ 10512.\n    =pardonner=, _s._ 15092, forgiveness.\n        equal, rival.\n    =paremploier=, _v.a._ 14322, set aside.\n    =parensi=, _adv._ 15951, in such a manner.\n      _f._ =parente=, 3100: parent, relation.\n      _pl._ 9183: kinship, relations.\n    =parenterdit=, _a._ 15561.\n      =parentre de=, C.: between.\n    =parer=, _v.a._ 21439, B. xvii. 3, prepare, adorn, equip.\n        complete.\n    =parfait=, _a._ 1170, perfect:\n    =parfaitement=, _adv._ 10776.\n        B. xxvi. 2: perfect, ready.\n    =parfit=, _s._ 6828, fulfilment.\n    =parfitement=, _adv._ B. xli. 3.\n    =parfondement=, _adv._ 2673.\n    =parfondesse=, _s._ 29465, depth.\n    =parfournir=, _v.a._ 4680, 21707, perform.\n    =Paris= (son of Priam), 16700, B. xiv. 1, xl. 1.\n    =parlesie=, _s._ 5519, palsy.\n    =parlier(s)=, _s._ 15997, speaker.\n      _pp._ =parlieu=, 19956: read through.\n    =parmi=, =parmy=, _prep._ 282, 4113, to, through, by:\n      _adv._ 818, 1628, B. xxviii. 3, right through, throughout,\n        completely, utterly.\n    =paroche=, _s._ 20210, parish.\n    =parochiale=, _s.f._, 9115, parishioner.\n      3 _s.pret._ =parust=, 2176, T. xiv. 1: appear:\n      _cp._ =perestre=.\n      _subj._ =parolle=, 17709: speak.\n      =d\u2019autre part=, _see_ =autre=;\n      =queu part=, 9242, whither?\n      =queu part qe=, 13864, wherever.\n    =partage=, _s._ 1654, sharing.\n    =partenir=, _v.n._ and _refl._ 45, 924, belong.\n        departing, quarrel.\n    =partir=, _v.a._ 3240, 3981, 6660, divide, distribute, take away:\n        part, share.\n    =partir=, _s._ 17549, T. xvii. 1, parting, end.\n    =partison=, _s._ 7055, share.\n    =Partonop\u00e9=, B. xliii. 3.\n    =passage=, _s._ 2538, 27107, T. xvii. 3, journey, death.\n    =passant=, _s._ 8465, death.\n      =passer de=, 2795, escape from;\n    =passible=, _a._ 5765, suffering.\n    =pastour=, _s._ 5012, shepherd.\n    =pastourage=, =pasturage=, _s._ 1593, 5503.\n    =pasturer=, _v.n._ 21996, feed.\n    =paternoster=, _s._ 5559.\n    =patriarche=, =patriarc=, _s._ 7985, 17159.\n    =paunce=, _see_ =pance=.\n    =pautonier=, _s._ 21382, vagabond.\n    =pay=, _see_ =paie=.\n    =peas=, _see_ =pes=.\n    =peccatrice=, _s.f._ 2516, sinner.\n    =peccheour=, _s._ 3150, =pecchour=, C., sinner.\n    =peccheresse=, _a._ and _s.f._ 20542, T. x. 1, sinner.\n    =peccune=, _s._ 24352 ff., money.\n    =peccunier=, _s._ 24463, lover of money.\n    =pectrine=, _s._ 2053, breast:\n      _cp._ =peitrine=.\n    =pedaille=, _s._ 26232, common people.\n    =pees=, _see_ =pes=.\n      _pp._ =peint=, 934, B. xlii. 3: paint, dye, adorn.\n    =peine=, _see_ =pener=.\n    =peinter=, _see_ =peindre=.\n    =peisible=, _see_ =paisible=.\n    =peitrine=, =peytrine=, =poitrine=, _s._ 3849, 6840, 9010, breast:\n      _cp._ =pectrine=.\n      _cp._ =peregrin(s)=.\n    =pell=, _see_ =peal=.\n    =pelli\u00e7oun=, _s._ 20474, furred cloak.\n    =pellure=, _s._ 20453, fur, skins.\n    =penant=, _a._ 22882, penitent.\n    =pendement=, _s._ 14998, hanging.\n      3 _s.pret._ =pendi=, 2453: hang, be attached, belong:\n      3 _s.p._ peine, 990, 2033, =paine=, 9208: make to suffer, give\n        trouble to;\n      _refl._ take pains, endeavour, suffer pain.\n    =Penolop\u00e9=, T. vi. 3.\n    =pensant=, _s._ B. iv. 3, thought.\n    =pensantie=, _s._ 14267, weightiness.\n    =pensement=, _s._ 5540, B. viii. 3, thought.\n      _v.a._ 360, 11509, weigh, reflect upon.\n    =Pentecoste=, 15135.\n    =Perce=, _see_ =Perse=.\n    =perceus=, _a._ 5416, indolent.\n    =percevoir=, (=perchoir=), _v.a._ 28019;\n      3 _s.fut._ =perchera= (?), 18539: perceive, receive.\n    =perclus=, _a._ 7591, shut up.\n    =perdice=, _see_ =perdis=.\n    =perdis=, _s._ 6262, _f._ =perdice=, 7831, partridge.\n    =perdurablement=, _adv._ 2076.\n    =pere=, _see_ =piere=, =pierre=.\n      _cp._ =pelerin=.\n    =peresce=, _s._ 5377, indolence.\n      3 _s.fut._ =perserra=, 13691: appear:\n    =perfeccioun=, _s._ T. xvi. 3.\n    =perfit=, _see_ =parfit=.\n    =perigal(s)=, _see_ =parigal=.\n    =perjur(s)=, _s._ 6457, perjurer.\n    =perjurer=, _v.n._ and _refl._ 6421, 6472, commit perjury:\n      _v.a._ 6446, swear falsely by.\n    =permanable=, _a._ 1796, T. i. 2, lasting.\n    =pernont=, _see_ =prendre=.\n    =perrie=, _s._ 858, _pl._ 25588, precious stones.\n    =perrier(s)=, _s._ 25579, jeweller.\n    =perriere=, _s._ 3716, catapult.\n    =perrine=, _s._ 2054, stone.\n    =Persant=, _a._ 10347, Persian.\n    =persecutour=, _s._ 6914.\n    =perserver=, _v.a._ 217, keep.\n    =perseverance=, _s._ 14357.\n    =perseverer=, _v.n._ 14393 ff.\n        parson.\n    =persuacioun=, _s._ 19113.\n    =pervertir=, _v.a._ 646, 3175, turn aside, ruin.\n        B. ii. 3, xli. 1, T. xiii. 2, peace; 5622, the pax (in a church).\n    =pesance=, _s._ 1290, heaviness.\n    =pescheur=, _s._ 8570, fisher.\n    =peser=, _see_ =poiser=.\n    =pestre=, _see_ =paistre=.\n    =petitement=, _adv._ 16562.\n    =peytrine=, _see_ =peitrine=.\n    =philesophre=, _see_ =philosophre=.\n    =Philipp=, T. vi. 1.\n    =Phillis=, B. xliii. 1.\n    =Philomene=, T. xii. 1.\n    =philosophie=, _s._ 1448.\n    =philosophre=, =philesophre=, =philosophe(s)=, _s._ 1813, 7633, 9530.\n    =phisique=, =physique=, _s._ 7724, 7905, health, medicine.\n    =pichelin=, _a._ 6091, small.\n    =pie\u00e7a=, _adv._ 3271, B. ii. 3, formerly.\n      =pier a(u) pier=, 3342, 23419, on an equality, equally.\n    =piere=, _v._ _see_ =paroir=.\n      =la pierre jetteresse=, 5781, pitch-pebble (a game).\n      _see_ =Simon=.\n    =pierrous=, _a._ 1242, jewelled.\n    =piert=, _see_ =paroir=, =perir=.\n    =pigas=, _s._ 23394, pointed shoe.\n    =Pigmalion=, B. xxiv. 2.\n    =pilage=, _s._ 16183, plunder.\n    =piler=, _v.a._ 1570, plunder.\n    =pilour=, _s._ 15547, plunderer.\n    =piment=, _see_ =pyment=.\n      =le pis=, 183, B. xii. 1, the worst;\n      =du pis=, 8981, a worse thing.\n    =pitance=, _s._ 5684, 7546, 8442, portion, share, small portion.\n    =pitousement=, =piteusement=, _adv._ 13940, 29027, B. xix. 2.\n    =place=, _v._ _see_ =plere=.\n    =plai=, _see_ =plait=.\n    =plaidant=, _s._ 19042, pleader.\n    =plaidour=, =pledour=, _s._ 24206, C, advocate.\n    =plaindre=, _v._ _see_ =pleindre=.\n    =plaindre=, _s._ 11489, complaining.\n    =plainement=, =pleinement= (1), _adv._ 7953, 10202, simply, plainly.\n    =plainement=, =pleinement= (2), _adv._ 2915, B. iv. 2, xiv. 1, fully.\n    =plainerement=, _adv._ 10476, fully.\n    =plaire=, _see_ =plere=.\n    =plaisance=, _see_ =plesance=.\n    =plait=, =plai=, =plee=, _s._ 2961, 6329, T. x. 3, plea, discourse,\n        affair.\n    =planter=, _v.a._ 2201, plant, set down.\n    =platement=, _adv._ 15205, plainly.\n    =pledant=, _s._ 24241, pleading.\n    =pleder=, _see_ =plaider=.\n    =pledour=, _see_ =plaidour=.\n    =plee=, _see_ =plait=.\n    =plegger=, _v._ 24943, give pledges.\n    =pleignte=, _see_ =plainte=.\n      =au plain=, =au plein=, 1098, B. xxvii. 3:\n    =plein= (1), _s._ _see_ =pleine=.\n    =plein= (2), _s._ _see_ =toutplein=.\n    =pleindre=, =plaindre=, _v.n._ and _refl._ 4177;\n    =pleindre=, _s._ T. xiv. 3, mourning.\n    =pleinement=, _see_ =plainement=.\n        full, in full, full-grown.\n    =pleisir=, _see_ =plaisir=.\n    =plen(i)erement=, _adv._ 424, 1547, fully.\n    =plenitude=, _s._ 15892, fullness.\n    =plentevous=, =plentivous=, _a._ 12461, 29922, B. xxxi. 1, abundant:\n    =plesance=, _s._ 641, B. i. 3, =plaisance=, 8033, pleasure.\n    =plesir=, _see_ =plaisir=.\n    =plevir=, _v.a._ 6650, B. xxiii. 1, T. xvii. 1, pledge.\n    =plit=, _s._ 2547, 3934, condition, state:\n      =par autre plit=, =d\u2019autre plit=, 2081, 7295, on the other hand.\n    =ploier=, _see_ =plier=.\n    =plonger=, _see_ =plunger=.\n    =plorant=, _s._ 13042, mourner.\n    =plorer=, _v._ _see_ =plourer=.\n    =plorer=, _s._ 11489, weeping.\n    =plovier=, _s._ 26294, plover.\n    =pluis=, _see_ =plus=.\n    =pluit=, =pluyt=, _see_ =pluvoir=.\n    =plure=, _see_ =plourer=.\n    =plusour(s)=, =pluseurs=, _pron._ 3015, 7134, T. xvi. 1;\n    =plustost=, _adv._ 4452, B. xxxvii. 1, xlii. 1, =plus tost=, 1908,\n        sooner, rather.\n    =poair=, _see_ =pooir=.\n    =poer=, _see_ =pooir=.\n    =poestis=, _a._ 1222, B. ix. 5, powerful, able.\n    =poignant=, _a._ 1798, 11529, piercing, sharp.\n      _pres.part._ =poignant=, 1798;\n      _pp._ =point=, 2357: prick, sting, bite.\n        2763, 3793, point, prick, position, limit, thing, saying:\n      =au point=, 26077, perfectly;\n      =tout a point=, 2364, fully prepared.\n      or without \u2018=ne=,\u2019 11857: not at all, not.\n    =pointure=, _s._ 3528, T. xvi. 2, sting.\n      =sur son pois=, 26186, against his will.\n      =ce poise moy=, 9251, it seems to me.\n    =poitrine=, _see_ =peitrine=.\n    =policie=, _s._ C.\n    =pollut=, _a._ 20741, unclean.\n    =por=, _see_ =pour=.\n    =porceo=, _see_ =pourceo=.\n    =porri=, _see_ =purri(z)=.\n    =portable=, _a._ 29820, borne.\n      =porte colice=, 9849, portcullis.\n    =portour=, _s._ 3813, bearer.\n    =portraire=, _v.a._ and _n._ 1946, 4360, represent, design.\n    =porture=, _s._ 18370, 27982, bearing, burden.\n    =pose=, _s._ 5158, period of time.\n    =posicioun=, _s._ 23775, imposition.\n    =possessouner=, =possession(i)er=, _a._ 9133, 20832 (R), 20835,\n        possessed of estates.\n    =potadour=, _s._ 8493, drinker.\n    =potagier=, _s._ 7759, soup-bowl.\n    =potestat=, _s._ 5325, ruler.\n    =poudr\u00e9=, _a._ 876, scattered about.\n      =pour tant=, B. xvii. 2;\n      Also with _inf._ for \u2018=de=,\u2019 see note on 6328.\n      _cp._ =pourceo=.\n    =pourceo=, _adv._ B. vii. 1, =porceo=, B. ii. 3, therefore.\n    =pourchacier=, =pourchacer=, _v.a._ 174, 21041, B. xxxvi. 4, procure.\n    =pourchacier=, =pourcha\u00e7our=, _s._ 5840, 21052, gainer, trader.\n    =pourchas=, _s._ 5841, gain.\n    =pourfendre=, _see_ =purfendre=.\n    =pourgatoire=, _see_ =purgatoire=.\n    =pourgesir=, _v.a._, 3 _s.pret._ =pourgust=, 16772, =pourgeust=,\n      _pp._ =pourgu=, 9063, =pourgeu=, T. x. 2: lie with.\n    =pourloignance=, _s._ 5586, postponement.\n    =pourloignement=, _s._ 24308, delay.\n    =pourloigner=, _v.a._ 5596, put off:\n    =pourpartie=, _s._ 16034, B. li. 3, share.\n    =pourpens=, =purpens=, _s._ 4410, 9055, B. i. 2, thought, purpose:\n      _cp._ =pourpos=.\n    =pourpenser=, =purpenser=, _v.a._ T. xii. 2, plan:\n    =pourporter=, _v.a._ 17181, 18149, signify, suggest.\n    =pourposable=, _a._ 15027, intending.\n    =pourposer=, _v.n._ and _refl._ 11258, 16105, consider, intend.\n    =pourpre=, _see_ =purpre=.\n    =pourprendre=, _v.a._, _pres.part._ =pourpernant=, 11698, 25353,\n        take into possession, seize.\n    =pourprise=, _s._ 1711, 2501, enclosure, place.\n    =pourquoy=, =pourquoi=, _adv._ _see_ =quoy=:\n    =poursu\u00efr=, (=poursuier=), _v.a._ 4766;\n      3 _s.imp._ =poursu(i)oit=, 4771, 12999, pursue: persecute.\n    =poursute=, _s._ 3838, pursuit.\n    =pourtenance=, _s._ 29282, continuance.\n    =pourtendre=, =purtendre=, _v.a._ 6234, 12636, spread out, offer.\n    =pourtienant=, _a._ 15635.\n      _pp._ =pourveu=, 10093: provide, prepare;\n      _refl._ consider with oneself.\n    =pourvoiance=, =pourveance=, _s._ 5591, B. xiii. 2, providence,\n        provision.\n    =pourvoiour=, _s._ 8438, purveyor.\n    =povre=, =povrement=, _see_ =povere=, =poverement=.\n        little, few;\n      =pour poy du riens=, 4826, for a small matter;\n      =du poy en poy=, 7059, little by little;\n      =au poy=, 8766, almost, hardly.\n    =praielle=, _s._ 17380, meadow.\n    =pr\u00e9=, _see_ =pr\u00e9e=.\n    =precedent=, _s._ 5650, 17780, former time.\n    =precept=, _s._ 2096, command.\n    =precept=, _a._ 5133, commanded.\n    =prechement=, _s._ 18092, preaching.\n    =precordial=, _a._ 4542, of the heart.\n    =predicacioun=, _s._ 3116 (?), preaching.\n    =preie=, _see_ =proie=, _s._\n    =preignant=, _a._ T. ii. 1, fruitful.\n    =preis=, _see_ =prendre=.\n    =prejudiciel=, =prejudicial=, _a._ 20601, 26379.\n    =premunicioun=, _s._ 5194.\n    =prendre=, _v.a._ B. xlix. 4;\n    =prenosticacioun=, _s._ 18819.\n    =pres=, _adv._ 680, 5626, B. ii. 1, near, closely, almost, soon;\n      =tenir pres=, 17210, hold in esteem;\n      =ne loign ne pres=, 3036, neither late nor soon:\n    =presbiterie=, _s._ 16131, priesthood.\n      =presdu=, 12873, near, before.\n      =au present=, =en present=, 23, 832.\n    =presentement=, _adv._ 18625, at present.\n    =prestement=, _adv._ 24719.\n    =prester=, _v.a._ 13402, lend, give.\n    =presterage=, _s._ 12188, priests.\n    =presteresse=, _s._ 25697, priest\u2019s mistress.\n    =presumement=, _s._ 1531, presumption.\n    =presumpcioun=, _s._ 1526.\n    =presumptif=, _a._ 1573, presumptuous.\n    =presumptuous=, _a._ 1549.\n    =presumptuousement=, _adv._ 1622.\n    =pretoire=, _s._ 19121, office.\n    =preu=, _s._ _see_ =prou=.\n    =priendre=, _v.a._ 20940, oppress.\n    =primer=, _a._ 243, B. xxiii. 1, first;\n    =primerein=, =primerain=, _a._ 366, 1046, B. xl. 2, first.\n    =primerement=, _adv._ 267, T. iii. 2.\n    =primerole=, _s._ 3540, primrose.\n    =primes=, _adv._ 497, first;\n    =princesse=, _s._ B. vi. 4.\n    =principal(s)=, _s._ 63, chief.\n    =pris=, _s._ 954, 1215, B. xi. 2, estimation, glory, praise.\n    =priser=, _v.a._ 905, B. li. 3, praise, prize.\n      _cp._ =prisoun=.\n    =prisoun=, _s._ 2214, prison; 9840, prisoner.\n        well-acquainted;\n      =en priv\u00e9=, 12049, in private.\n    =priv\u00e9(e)=, _s._ 1958, _pl._ =privetz=, 13003, privy-councillor,\n        friend.\n    =priver=, _v.a._ 10617, B. xxxvii. 2, take away, deprive.\n    =privilegi\u00e9=, _pp._ 7207, set apart.\n    =processioun=, _s._ 3979, advance.\n    =prochein=, =proschein=, _a._ B. xiv. 2, xlviii. 3.\n    =prochein=, =proschain=, _adv._ 5426, 8549, near, soon.\n    =prochein=, =prochain=, _f._ =procheine=, =prochaine=, _s._ 2040,\n    =procheinement=, _adv._ 14229.\n    =proclamer=, _v.a._ B. xxxi. 3.\n    =procuracie=, _s._ 3355, procuration.\n    =procurage=, _s._ 6584, procuring.\n    =procurement=, _s._ 25455.\n    =procurer=, _v.a._ 1401, 3402, B. xii. 1, bring about, obtain.\n    =procurour=, _s._ 3350, 3412, procurer, proctor.\n    =prodegalit\u00e9=, _s._ 8414.\n    =prodegus=, _a._ or _s._ 8425, spendthrift.\n        man of worth.\n    =proesme=, =prosme=, _s._ 3698, 12885, B. xlix. 2, neighbour.\n    =proeu=, _see_ =prou=.\n    =profess=, _f._ =professe=, _s._ 5556, 8765, professed member.\n    =professer=, _v.a._ 14382, 21143, profess, admit (to an order);\n      _refl._ 8129, take vows.\n    =profitable=, =proufitable=, _a._ 6923, 26714.\n    =profitement=, _s._ 13939, profit.\n    =profiter=, =proufiter=, _v.n._ 1190, 6270, do good, benefit.\n    =progenie=, _s._ 2474, 11540, offspring, generation.\n    =progeniture=, _s._ 9698, offspring.\n    =Progne=, T. xii. 1.\n        booty, prize.\n    =proie=, _v._ _see_ =prier=.\n    =proier=, _v.a._ 6860, prey upon.\n    =prois\u00e9=, 23365, famous:\n    =promissioun=, _s._ 2337, promise.\n    =prophetizement=, _s._ 26570.\n    =prophetizer=, =prophetiser=, _v.n._ 2553, 21398.\n    =propre=, _s._ 6836, property.\n    =propret\u00e9=, _s._ 1583, B. xlv. 3, T. xviii. 1, property, right.\n    =proschain=, =proschein=, _see_ =prochein=.\n    =Proserpine=, 963.\n    =prosme=, _see_ =proesme=.\n    =prosperer=, _s._ 3700, prosperity.\n    =prosperit\u00e9=, _s._ 1555, (_pl._) 5788, B. envoy, success.\n    =protestacioun=, _s._ 17628.\n        profit.\n    =prou=, _adv._ 8964, sufficiently.\n    =prouesce=, =prouesse=, _s._ 3728, D. i. 1, B. xliv. 2, xlvi. 2.\n    =proufit=, =proufiter=, &c., _see_ =profit=, &c.\n    =provable=, _a._ B. xxix. 3.\n    =Provence=, 26095, wine of Provence.\n    =provende=, _s._ 18081, provender.\n    =proverbial=, _s._ 24229, proverb.\n    =proverb(i)er=, =proverbiour=, _s._ 4141, 11086, 11995, speaker of\n        proverbs.\n    =providence=, _s._ 4374, 14922, D. i. 1, providence, provision,\n        purpose;\n      =du providence=, 4374, of set purpose.\n    =provocacioun=, _s._ 3985.\n    =provoire=, _s._ 19117, priest.\n    =provost=, _s._ 19089, 26391, superior, mayor.\n    =proye=, _see_ =proie=.\n    =prunelle=, _s._ 14773, pupil (of the eye).\n    =puant=, =puiant=, _a._ 1121, 11500, stinking.\n    =pucellage=, _s._ 8676, virginity.\n    =pucelle=, _s._ 9379, maiden.\n    =pueple=, _see_ =poeple=.\n    =puiant=, _see_ =puant=.\n    =puis=, _adv._ 55, T. v. 1, then, afterwards:\n      _prep._ 8266, after: since.\n    =puisn\u00e9=, _a._ 8401, youngest.\n    =puisque=, =puisqe=, _conj._ 31, D. i. 3, B. xliv. 3, =puis qe=,\n        12105, B. x. 3, since, in order that.\n    =pullail=, _s._ 26276, poultry.\n    =pulletier=, _s._ 26265, poulterer.\n    =pulletrie=, _s._ 20897, poultry.\n    =pulsin=, _s._ 6833, 7010, chicken, young bird.\n    =puour(s)=, _s._ 4296, foul smell.\n    =pupplican=, _s._ 1842, 13606, publican.\n    =purfendre=, =pourfendre=, _v.a._ 1858, 12989, split, pierce through.\n    =purgatoire=, _s._ 10364, B. xlvii. 2, T. xv. 3, =pourgatoire=, 11498.\n    =purificacioun=, _s._ 28176 (R).\n    =purpens=, =purpenser=, _see_ =pourpens=, &c.\n    =purpos=, _see_ =pourpos=.\n    =purvoir=, _see_ =pourveoir=.\n    =pusillamit\u00e9=, _s._ 5463.\n    =puteine=, =putaigne=, _s._ 4909, 5500, whore.\n    =qanq(u)e=, _see_ =quanque=.\n    =qant(z)=, _interr. pron._ 14884, how many:\n    =qant=, _see_ =quant=.\n    =qant a=, _prep._ 14805, as regards.\n    =qarante=, _see_ =quarante=.\n    =qe=, =qelle=, _see_ =que=, =quell=.\n    =qernell=, _s._ 11285, battlement.\n    =qoi=, _see_ =quoy=.\n    =q(u)anque=, =quanqe=, _pron._ 26, 227, B. iv. 2, whatever.\n    =quar=, _see_ =car=.\n    =quarantain=, _s._ 13294, period of forty days.\n    =quarell=, _s._ 11292, bolt (of a crossbow).\n    =quarere=, _s._ B. xviii. 3, (stone-)quarry.\n    =quartier=, _s._ 20500, quarter (of a year).\n    =quasser=, _v.a._ 8183, B. xlii. 2, shatter, bring to naught.\n    =quatorsze=, _num._ 23844.\n        that which.\n        so that, because, for:\n      =ne fist que sage=, 16700 (_cp._ 18721), \u2018did not act _as_ a\n        cunning, curious, agreeable.\n    =queintement=, _adv._ 26020, cunningly.\n    =queinter=, =quointer=, _v.a._ 3326, 16665, adorn:\n      _refl._ 7268, show cunning.\n    =queinterie=, _s._ 855, 6396, ornament, cunning.\n    =queintise=, =quointise=, _s._ 1041, 1152, 14697, cunning.\n    =quel(l)=, =quiel=, _f._ =quelle=, =qelle=, _rel._ and\n    =quelque=, =quelqe=, _rel.pron._ 447, B. xliii. 2;\n      =quelle ... qe=, B. xxxi. 3, =quelque ... qe=, 1454, whoever,\n        whatever.\n    =querelle=, =querele=, _s._ 3056, 14268, B. envoy, complaint, claim,\n        quarrel.\n      1 _s.p._ =quier=, B. xi. 3, =quiere=, xxxvii. 4;\n      1 _s.cond._ =querroie=, B. iv. 3: seek, enquire after, look after.\n    =question=, _s._ B. xxiv. 3.\n    =queu=, _see_ =quell=.\n    =qui=, _rel.pron._ (as subject) 2, 5, D. i. 2, &c.;\n    =quider=, _v.n._ and _a._ 29, 1061, B. xvi. 2, think, expect.\n    =quider=, _s._ 1456, opinion.\n    =quiel=, _see_ =quel=.\n    =quietement=, _adv._ 24520.\n      =la quinte=, 6534, the fifth part.\n    =Quintilien(s)=, 16717.\n    =quique=, =quiqe=, _pron._ 10, B. xlix. 4, whosoever.\n    =quir=, _s._ 21704, skin, leather.\n    =quir\u00e9e=, _s._ 24364, hounds\u2019 fee.\n    =quisine=, _see_ =cuisine=.\n    =quit=, _s._ 7840, boiled meat.\n    =quitance=, _s._ 20180, acquittance.\n    =quiter=, _v.a._ 20181, set free.\n    =quoi=, _see_ =quoy=.\n    =quointer=, _see_ =queinter=.\n    =quoique=, _pron._ B. i. 3, xliv. 4, =quoy que=, 1417, =qoi que=,\n      =pour quoy=, =pour quoi=, 2227, B. xx. 2;\n      _cp._ the phrases =n\u2019ad quoy=, =n\u2019ad du quoy=, 3339, 5435, &c.\n    =raconter=, _see_ =reconter=.\n    =rage=, _s._ 277, 1585, 3019, rage, temper, violence.\n    =raison=, =raisonnablement=, _see_ =reson=, &c.\n    =ramage=, _a._ 2126, wild (of birds).\n    =ramo(u)ner=, _v.a._ 5864, 6146, sweep clean.\n    =ramous=, _a._ 12460, branching.\n    =rampone=, _s._ 4273, mockery.\n    =ran\u00e7on(n)er=, _v.a._ 11275, 23681, ransom, hold to ransom.\n    =rancune=, _s._ 13870, rancour.\n    =Ravenne=, T. xi. 3.\n    =ravine=, =ravyne=, _s._ 1998, 6830, T. xiii. 2, rapine, ravening.\n    =raviner=, _v.a._ 6858, seize by violence.\n    =raviner=, =ravener=, _s._ 6846, 15547, robber.\n        carry away, ravish, rob.\n    =ravoir=, _v.a._ 7338, have back.\n    =ray=, =raye=, _see_ =raie=.\n    =rebat=, _s._ 16282, remission.\n    =rebatre=, _v.a._ 22255, fight against.\n    =rebellet\u00e9=, _s._ 2339, rebelliousness.\n    =rebonder=, _v.n._ 1209, spring up.\n    =reboun=, _s._ 7743, rebound.\n    =rebours=, _s._, =a rebours=, 2156, 5307, reversed, wrong.\n    =rebouter=, _v.a._ 25800, push back.\n    =rebroier=, _v.a._ and _n._ 733, 12007, oppose, make resistance.\n    =rebroy=, _s._ 3131, opposition.\n    =recapitulacioun=, _s._ 18372 (R).\n    =receipte=, _s._ 25627, prescription.\n    =recet=, _s._ 25250, fortress.\n    =recevoir=, =rescevoir=, =resceivre=, _v.a._ 501, 10992, 15359,\n      _fut._ =resceivera=, 7571;\n      _pres.part._ =resceyvant=, 6905;\n      _pp._ =receu=, D. i. 3, =resceu=, B. xxiii. 1.\n    =rechalenger=, _v.a._ 6371, claim back.\n    =rechanger=, _v.a._ 5467, change.\n    =rechatable=, _a._ 18512, redeemable.\n    =rechater=, _v.a._ 2215, 6536, rescue, redeem.\n    =rechatier(s)=, _s._ 24467, redeemer.\n    =reche\u00efr=, _v.n._, 3 _s.p._ =rechiet=, 4687, fall back.\n    =reclamacioun=, _s._ 1677, appeal.\n    =reclamer=, _v.a._ 2130, recall.\n    =recliner=, _v.a._ 5168, lay down.\n    =recloser=, _v.a._ 6400, close again.\n    =reclus=, _pp._ 1749, 8541, shut up, enclosed.\n    =recoi=, =recoy=, _s._ 1780, 7888, B. xxxviii. 2, privacy.\n    =recomander=, _v.a._ B. xvii. 4, commend.\n    =recompensacioun=, _s._ 21284.\n    =recompenser=, _v.a._ 8418.\n    =reconcil=, _s._ 25067, pardon.\n    =reconoiscance=, _s._ 6081.\n    =reconoistre=, _v.a._ 2134, recognise.\n    =reconvoier=, _v.a._ T. xviii. 2, lead back.\n    =recorder=, _s._ 13887, remembrance.\n    =recort=, _s._ 7425, counsel.\n    =se recoucher=, _v._ 5239, lie down again.\n    =recourir=, _v.n._ 4464, run back.\n    =recoverir=, _v.n._ 10014, restore oneself.\n    =recoverir=, _s._ 4531, 5730, remedy, intermission.\n    =recoy=, _see_ =recoi=.\n    =recreacioun=, _s._ 7925.\n    =recreandise=, _s._ 3742, 4102, submission, faintheartedness.\n    =recrestre=, _v.n._ 29851, grow again.\n    =reddement=, _adv._ 10504, strongly.\n    =reddour=, _s._ 5007, harshness.\n    =redempcioun=, _s._ 17116.\n    =redempt=, _a._ 29564, redeemed.\n    =redevoir=, _v.n._ 24872, be bound.\n    =redonder=, _v.n._ 4056, re-echo.\n    =redoubt\u00e9=, _a._ 20137, alarmed.\n    =redoubter=, =redouter=, _v.a._ and _n._ 886, 2534, 5055, fear.\n    =redrescer=, =redresser=, _v.a._ 2914, 8506, 27755, B. envoy.\n    =re\u00ebmplir=, _v.a._ 8362, refill.\n    =refeccioun=, _s._ 29189, refreshment.\n    =referir=, _v.n._ and _refl._, 1 _s.p._ =refiere=, 4777,\n        have to do (with).\n    =refourmer=, _v.a._ 28440, reformer, C.\n      3 _s.p._ =refreine=, 18078: curb, keep back.\n    =refroider=, =refreider=, _v.n._ 7113, 7988, 9527, become cold,\n        grow cool.\n    =refu=, =refuist=, _see_ =restre=.\n    =refusable=, _a._ 4494, rejected.\n    =refuz=, _a._ 17267, rejected.\n    =regalie=, _s._ D. ii. 5, royalty.\n    =regard=, =reguard=, =reguart=, _s._, _pl._ =regars= 9334, 11839,\n      =au regard de=, in comparison of.\n    =regarder=, _s._ B. xxxiii. 1, look.\n    =regardure=, _s._ 1774, B. xii. 2, look.\n    =regehir=, _v.a._ 7074, confess.\n    =regibber=, _v.n._ 2355, kick back.\n    =regiment=, _s._ 2615, rule.\n    =regioun=, =region=, _s._ 2333, B. xxxv. 2, C.\n    =regratier=, =regratour=, _s._ 26313 ff.\n    =reguard=, =reguarder=, _see_ =regard=, &c.\n    =reguerdon(n)er=, _v.a._ 3762, B. xii. 2.\n    =reguler=, _s._ 2021, member of a religious order.\n    =relais=, _see_ =reless=.\n    =relef=, _s._ 28552, remainder.\n    =relenter=, _v.a._ 6603, dissolve.\n        release, remission, remainder, continuance.\n    =relesser=, =relaisser=, _v.a._ 21251, 21271, absolve.\n    =relevable=, _a._ 1872, 9970, to be raised again.\n    =relever=, _s._ 29369, resurrection.\n    =relievement=, _s._ 2060, improvement.\n    =religious=, _a._ 3194, 8765, under vows.\n    =relinquir=, _v.a._ 17234, leave.\n    =rembre=, _v.a._ 4948, ransom.\n    =remeindre=, _see_ =remanoir=.\n    =remeine=, _see_ =remanoir=, =remener=.\n    =remembran\u00e7our=, _s._ 14600.\n    =remembrer=, _v.a._ 645, 2416, B. ii. 4, xxviii. 4, remind,\n        recall to mind:\n      _refl._ and _n._ 532, 536, B. ii. 2, remember, be mindful.\n    =remenant=, _s._ 435, B. xxxviii. 3.\n      2 _s.imperat._ =remeine=, 14816: bring back.\n    =rementevoir=, _v.a._ and _refl._ 16047, 18191, remember.\n    =remerir=, _v.a._ 2087, 18612, reward, repay.\n    =remerra=, _see_ =remener=.\n    =remes=, _see_ =remanoir=.\n      3 _s.p._ =remette=, 15708: put back, leave behind, omit, set in\n        return.\n        look again, look at, see again:\n      =se remirer=, 14612, look about one.\n    =remirer= (2), _v.a._ 23833, treat (as a physician).\n    =remordre=, _v.a._ 386, 6679, 10397, bite in return, devour,\n        move to repentance:\n      =se remordre=, 10031, T. iv. 2, be moved to remorse.\n    =remuer=, _v.a._ 3884, B. xv. 1, remove, move.\n    =remuere=, _s._ 15842, remover.\n    =renaistre=, _v.n._ 5594, come up again.\n    =rendement=, _s._ 14996, surrender.\n    =reneyer=, =renoier=, _v.a._ 4013, 5795, deny, reject.\n    =Reneys=, 26121, Rhenish (wine).\n    =renom\u00e9e=, _a._ B. xliv. 1, renowned.\n    =renommer=, _v.a._ 13244, praise.\n        be renewed.\n    =rente=, _s._ 3101, 6242, income, rent, property.\n    =renvoier=, _v.a._ 734, send back.\n    =repaiage=, _s._ 6517, repayment.\n    =repairer=, _v.n._ 674, 4166, 5418, come, return, have recourse (to).\n    =repaiser=, _v.a._ 19483, 22853, reconcile, appease.\n    =reparer=, _v.a._ 5417, set right.\n    =reparoler=, _v.n._ 2489, reply.\n    =repasser=, _v.a._ 23163, recall to mind.\n    =repaster=, _v.a._ 16295, feed.\n    =repeler=, _v.a._ 11354, call back.\n    =repell=, =reppell=, _s._ 4766, B. xxxiii. 1, repulse, recall.\n    =repenser=, _v.n._ 1757, reflect:\n      _v.a._ 29368, think again of.\n    =repentin=, _a._ 8198, sudden.\n    =repentir=, _s._ 14830, repentance.\n    =repeu=, _see_ =repaistre=.\n    =replaier=, _v.a._ 4724, wound in return.\n    =repleder=, _v.a._ 3872, plead against.\n    =repleggement=, _s._ 15672, pledge of reward.\n    =replier=, =repplier=, =reploier=, _v.n._ 1380, 1421, reply:\n      _v.a._ 7583, 12695, bend back, give in return:\n    =reporter=, _v.a._ 2882, 6682, report, return, carry away.\n      =en repost=, 10599, in secret.\n    =repostaille=, _s._ 19443, storing-place.\n    =repparailler=, _v.a._ 556, restore.\n    =reppell=, _see_ =repell=.\n    =repplier=, _see_ =replier=.\n    =reprendre=, _v.a._ 612, 4434, B. xvii. 2, take again, keep back;\n        1718, 20669, find fault with, attack.\n    =representement=, _s._ 18626, representation.\n        keeping, gain.\n    =reprobacioun=, _s._ 2301.\n    =reproeche=, =reprouche=, _s._ 2223, 2937.\n    =reproever=, _see_ =reprover=.\n    =reprovable=, _a._ 1106, to be blamed.\n    =reprover=, =reproever=, _v.a._ 1106, 2994.\n    =reprover=, _s._ 11999, reproach.\n    =reputer=, _v.a._ 3051, consider.\n    =repuz=, _see_ =repaistre=.\n    =requerre=, _v.a._, 1 _s.p._ =requiere=, B. xviii. 3;\n      _pp._ =requis=, B. xiv. 2: request, entreat, seek for.\n    =rereguarde=, =reregarde=, _s._ 5660, 11609.\n    =rerement=, _adv._ 18543, rarely.\n    =resacher=, _s._ 2837, =au resacher=, backwards.\n    =resacrer=, _v.a._ 7200, reconsecrate.\n    =resaillir=, _v.n._ 564, mount again.\n    =rescevoir=, =resceivre=, _see_ =recevoir=.\n    =rescoulter=, _v.a._ 16678, hear in return.\n      _pp._ =rescous=, 11122: save, come to the rescue.\n    =rescousse=, _s._ 23550, help, rescue.\n    =resemblable=, _a._ 3746, like, to be compared.\n    =resemblant=, _s._ 8869, likeness.\n    =resemblement=, _s._ 17038, resemblance.\n    =resembler=, _v.a._ 1117, 7128, B. xiii. 1, compare, make like:\n    =reservir=, _v._ 8034, serve back.\n    =resonant=, _a._ 1427, resounding.\n    =reson(n)ablement=, =raisonnablement=, _adv._ 592, 9542, 16851.\n    =resonnant=, _a._ 5573, rational.\n    =resonner=, _v.a._ 527, 9755, 23315, reason with, address, reprove.\n    =resordre=, _v.n._ 29372, rise again.\n        retire, turn, have recourse.\n    =resouper=, _s._ 7910, second supper.\n    =respirer=, _v.n._ 12450, breathe.\n    =respit=, _s._ 2153, 29836, intermission, release.\n      2 _s.imperat._ =respoun=, 1600, =responde=, 2590, =respoune=, 26616;\n    (=resteir=), _v.n._, 3 _s.pret._ =restuit=, 1005, resist.\n    =restitucioun=, _s._ 7155.\n    =restitut=, _pp._ 15066, 19932, made good, restored.\n    =restor=, _s._ 13326, restoration.\n      _pp._ =refu=, 21134: be again, be in one\u2019s turn.\n    =restreindre=, =restraindre=, _v.a._, 2 _s.p._ =restraines=, 610;\n      _pp._ =restreint=, 930, =restreignt=, B. xlii. 4.\n    =restuit=, _see_ =resteir=.\n    =resuscitacioun=, _s._ 28811.\n    =retaille=, _s._ 26222, retail.\n    =retenu=, _s._ 19924, retainer.\n    =retenue=, _s._ 2965, B. viii. 3, following, retinue, engagement.\n    =ret(i)enance=, _s._ 5461, 6929, 17660, retinue, company, memory.\n    =retorner=, =ret(t)ourner=, _v.n._ and _refl._ 730, 2252, 5754,\n        reversal, remedy.\n    =retourdre=, _v.n._ 18599, return.\n    =retraire=, _v.a._ 684, 2614, draw back.\n    =retrait=, _s._ 9207, 17805, drawing back, reserve.\n    =retrogradient=, _a._ 16128.\n    =retz=, _see_ =reetz=.\n    =reuler=, _v.a._ 15238, keep in order.\n    =revel(l)=, _s._ 999, 11284, riot, disturbance.\n    =reveller=, _v.n._ and _refl._ 1266, 3059, 19437, revel, rejoice.\n    =revengement=, _s._ 2066.\n    =revenue=, _s._ 7710, B. viii. 2, return, revenue.\n    =reverdir=, _v.n._ 2559, grow green again.\n    =reverencer=, _v.a._ 4379.\n    =reverie=, _s._ 863, revelry.\n    =revertible=, _a._ 5772, returning.\n        change, change back.\n    =se revertuer=, _v._ 9550, recover strength.\n    =revestir=, _v.a._ 942, B. vii. 3, clothe.\n    =revienement=, _s._ 10655, return.\n    =reviler=, _v.a._, 3 _s.p._ =revile=, =reville=, 206, 4442, revile,\n    =revoler=, _v.n._ 19412, fly back.\n    =rewardie=, _s._ 15611, =rewardise=, B. li. 3, reward.\n    =ribaldie=, _s._ 16611, ribaldry.\n    =ribaudaille=, =ribaldaille=, _s._ 2899, 28953, ribaldry.\n    =ribauld=, =ribald=, _s._ 11294, 24981, rioter, ruffian:\n    =Ribole=, 26094, (a kind of wine).\n    =richement=, _adv._ 947.\n    =richir=, =richer=, _v.a._ 474, 7669, enrich.\n    =rier=, _see_ =rire=.\n    =rigolage=, _s._ 3249, 5828, wantonness, idle enjoyment.\n    =se rigoler=, _v._ 2705, 5728, 14613, wanton, delight oneself.\n    =riote=, _s._ 3890, 8717, riot, disorder.\n        deride.\n    =ris\u00e9e=, _s._ 3282, laughter.\n    =rivage=, _s._ 6702, 10931, landing, shore.\n    =Rivere=, 26097, (a kind of wine).\n    =robbeour=, _s._ 6974, robber.\n    =roidement=, _adv._ 4223, severely.\n    =ronger=, _see_ =rounger=.\n    =Rosemonde=, T. xi. 1.\n    =rosier=, _s._ 11280, rose-bush.\n    =rougir=, _v.a._ 2710, redden.\n    =rout=, _see_ =rompre=.\n    =route=, _s._ 345, 1336, 4671, company, multitude, road.\n    =royalme=, _s._ 22070, kingdom.\n    =rug(g)e=, _see_ =rouge=.\n    =ruine=, _s._ 1811, fall, ruin.\n    =ruinous=, _a._ 3197, in ruins.\n    =runger=, _see_ =rounger=.\n    =russinole=, _s._ 4111, nightingale.\n    =ruyteison=, _s._ 20673, rutting.\n    =ryve=, _see_ =rive=.\n    =s\u2019=, _for_ =se=, =si=, =sa=, before vowels: _for_ =si= = =son=, 794,\n    =sabatier(s)=, _s._ 24270, cobbler.\n    =sacrefier=, =sacrifier=, _v._ 7740, 12217.\n    =sacrefise=, =sacrifise=, _s._ 4563, 16352.\n    =sacrer=, _v.a._ 17184, consecrate.\n    =sai=, _see_ =savoir=.\n    =saiette=, _s._ 2833, arrow.\n    =sain=, _see_ =sein(s)=.\n    =saint=, =saintefier=, _see_ =seint=, &c.\n        in possession, possessed (of).\n    =saisine=, =se(i)sine=, _s._ 137, 1806, 5399, B. xlv. 3, possession.\n    =saisir=, _v.a._ 922, 19003, 23015, B. xx. 3, seize, take possession\n        of, put in possession.\n    =saisonnable=, _a._ 26716, in season.\n    =saisonner=, _v.a._ 8940, mingle.\n    =salf=, _see_ =saulf=.\n    =sallir=, =saillir=, _v.n._ 8912;\n      1 _pl.fut._ =saldrons=, 563: leap, ascend, descend.\n        salutation, salvation.\n    =salute=, _s._ 3836, salutation.\n    =salvager=, _v.n._ 2107, go wild.\n    =salvagine=, _a._ 8527, wild.\n    =salvagine=, _s._ 317, 10736, wilderness.\n    =salvement=, _adv._ 16455, safely, truly.\n    =salveresse=, _s.f._ 28185, saviour.\n    =sanglent=, _a._ 5050, bloody.\n    =sanguin=, _a._ 4956, 14701, 21773, bloody, sanguine, red.\n    =sant\u00e9=, _see_ =saunt\u00e9(e)=.\n    =Saoul=, _see_ =Sa\u00fcl=.\n    =saouler=, _see_ =sauler=.\n    =Sarre=, =Sarrai= (wife of Abraham), 11432, 12226, T. xiii. 1.\n    =sartilier(s)=, _s._ 11277, weeder.\n    =satisfaccioun=, _s._ 15042.\n    =satisfaire=, _v.n._ 5215.\n    =saturacioun=, _s._ 7929, repletion.\n    =sauf=, _see_ =saulf=.\n    =sauler=, =saouler=, _v.a._ 1804, 4891, satisfy, satiate:\n      =en saulf=, 5698, =sauf= (saving), B. xlvi. 1,\n    =sauls=, _s._ 6, willow.\n    =saulse=, _see_ =salse=.\n    =sauvage=, _see_ =salvage=.\n      2 _pl._ =savetz=, B. xxviii. 2;\n      _imperat._ =sachetz=, B. vii. 1, =sachiez=, 383;\n      _cond._ =saveroit=, B. viii. 2.\n    =savour=, _s._ 7654, 10673, taste, knowledge.\n    =savour\u00e9=, _a._ 16881, savoury.\n    =savourer=, _v.a._ 9555, 20617, perceive the savour of, make of\n        good savour.\n    =say=, _s._ 21016, woollen stuff.\n      2 _pl.pret.subj._ =scieussetz=, 20, B. xxix. 2: know, know how.\n    =scilence=, _see_ =silence=.\n    =secchant=, _a._ 19968, dried up.\n    =seconde=, _s.f._ 8207, helper.\n    =secondement=, _adv._ 10867, B. xxxi. 2.\n        familiar, privy (to):\n    =secretaire=, _s._ 677, 8803, secret adviser, privacy.\n    =secretal=, _a._ 20732, in private.\n    =secretement=, _adv._ 708.\n    =secroy=, _s._ 7511, secrecy.\n    =secul(i)er=, _a._ 31, 290, 653, 1080, of the world, secular:\n      _s._ 14134, secular priest.\n    =seculierement=, _adv._ 20852.\n    =secundaire=, _a._ 13453, second.\n    =seigneur=, =seigneurie=, _see_ =seignour=, &c.\n    =seigneurant=, _see_ =seignourant=.\n    =seigneurer=, _s._ 23254, lordship.\n    =seignoral=, _a._ 20961, lordly.\n    =seigno(u)rable=, _a._ 1794, 18511, powerful.\n    =seigno(u)rage=, =seigneurage=, _s._ 2289, 4736, 12133, lords.\n    =seignourant=, =seigneurant=, _s._ 15631, 24963, ruler.\n    =seignourie=, =seigneurie=, _s._ 1377, 2581, =seignurie=,\n    =seignouri(s)=, _a._ 23306, lordly.\n    =seignural=, _a._ D. ii. 4.\n    =sein(s)=, =sain=, _a._ 3436, 6599, B. xxvii. 1, flourishing, healthy.\n    =seintement=, _adv._ 27497.\n    =seintifier=, =saintefier=, _v.a._ 7206, 11142, T. xi. 2, sanctify,\n        keep holy, ordain.\n    =seisi=, =seisine=, _see_ =saisi=, =saisine=.\n    =selle=, _s._ 853, saddle.\n    =selonc=, _see_ =solonc=.\n    =semai(g)ne=, _see_ =semeine=.\n      =son semblable=, 5045.\n    =semblablement=, _adv._ 7656, B. xviii. 1.\n    =semblant(e)=, _s._ 1024, 22115, B. xxxii. 3, appearance, likeness:\n      =a mon semblant=, 26746, by what appears to me.\n    =sembler=, _v.n._ 402, B. ii. 3, xxxviii. 2, seem:\n    =semence=, =semense=, _s._ 9805, T. iii. 2, seed, offspring.\n    =Seme\u00ff=, 23007, Shimei.\n    =sempiterne=, _a._ 5286, everlasting.\n    =sempres=, _adv._ B. xxviii. 2, always.\n    =seneschalchie=, _s._ 16077, stewardship.\n    =senestre=, _a._ 15297, 24297, left, distorted:\n      =a senestre=, =a la senestre=, 9945, 24581, to the left, wrongly.\n    =sengler=, _s._ 879, boar.\n    =sensibilit\u00e9=, _s._ 12346, experience of sense.\n    =sent=, _see_ =cent=.\n    =sentement=, _s._ 16340, B. ix. 3, feeling.\n    =sentier=, _s._ 887, path.\n    =sentir=, _s._ 26882, feeling.\n      _pres.part._ =seant=, 11394: sit, be set, suit.\n    =septi(s)me=, _num.a._ 262, C., seventh.\n    =septre=, _s._ 9583, sceptre.\n    =sequence=, _s._ 20121, order.\n    =sercher=, _v.a._ 712, B. xi. 1, =cercher=, 14937, search, look for.\n    =serement=, _see_ =serment=.\n    =sergant=, _s._ 664, 882, 6221, attendant, servant, sergeant-at-law.\n    =sermoner=, _v.a._ and _n._ 7502, 18808, speak, preach.\n    =serpentelle=, _s._ 8083, serpent.\n    =serpentin=, _a._ 134, 13480, of a serpent, venomous.\n    =servage=, _s._ 819, 2169, 24692, D. i. 1, service, servitude, bondmen.\n    =servi\u00e7able=, _a._ B. xxix. 2.\n    =servitour=, _s._ 2151, servant.\n    =sesine=, _see_ =saisine=.\n    =sessioun=, _s._ 15878, court-sitting.\n    =seurement=, _adv._ 4403.\n      =si noun que=, 10366, unless.\n    =si=, _adv._, _for_ =ci=, B. title.\n    =Sibille=, B. xix. 2.\n    =Sichen=, 16964 ff., Shechem.\n    =signefiance=, _s._ 5587.\n    =signefiement=, _s._ 18216.\n    =signefier=, =signifier=, _v._ 860, 1425, T. ix. 1.\n    =sil=, for =cil=, B. xlii. 3.\n      _see_ =Pierre=.\n    =simonin=, _a._ 16099, of simony.\n    =simplement=, _adv._ 12522.\n    =simplesce=, _s._ 1649, B. xxviii. 3.\n    =singuler=, _a._ 1069, 1513, apart, separate.\n    =sintelle=, _s._ 10959, spark.\n    =sique=, =siqe=, _conj._ 77, B. xv. 1, (also =si que=, =si qe=,\n    =Sirien=, _see_ =Surien=.\n    =sisme=, _num.a._ C., sixth.\n    =sisnes=, _s._ 24228, sixes (at dice).\n    =sobrement=, _adv._ 18083.\n    =sodainement=, _see_ =soudainement=.\n    =soe=, =sue=, _poss.a.f._ 1369, 12073, (=une sue aqueinte=), her,\n    =soeffre=, _see_ =souffrir=.\n    =soen=, _poss.a._ 3108, =les soens=, 1827, =un soen chambirlain=,\n    =soffrir=, _see_ =souffrir=.\n    =sojour=, _s._ 3152, 5015, 12943, B. xxxv. 2, dwelling, rest, security.\n    =sojourner=, _v.n._ 21047, B. xlvii. 3, dwell, rest:\n      _pp._ =sojournez=, 19329, fresh (of horses).\n    =solacer=, _v.n._ 11474, rejoice.\n    =solacer=, _s._ 1264, delight.\n    =solait=, _see_ =soloir=.\n    =solas=, _s._ 892, 12144, delight, consolation.\n    =sold\u00e9e=, _s._ 6910, wages, payment.\n        23327, soldier, hireling.\n    =sole=, =solein=, _see_ =soul=, =soulein=.\n    =soleinement=, _adv._ 2802.\n    =solempnement=, _adv._ 840.\n    =soliciter=, _v.n._ 18529, be anxious.\n    =sollempnet\u00e9=, _s._ 23635, consecration, ceremony.\n    =sollempnizer=, _v.a._ 23639, consecrate.\n    =sollicitous=, =solicitous=, _a._ 14435, 21482, industrious, anxious.\n    =sollicitude=, =solicitude=, _s._ 14402 ff., 15889, industry, anxiety.\n      3 _s.pret._ =solt=, 3782, 5667: be accustomed.\n        B. vi. _margin_, T. iii. 1 ff., according to:\n      =solonc que=, 112, according as.\n    =someiller=, _v.n._ 11301, sleep.\n    =somer=, _s._ 18540, sumpter mule.\n    =somons=, _a._ 9410, summoned.\n    =sompnolence=, _s._ 5135.\n    =soner=, (=sonner=), _v.a._ 1426, B. xxx. 3, utter:\n    =songant=, _s._ 5285, dreaming.\n    =songement=, _s._ 5267, dreaming.\n    =songerie=, _s._ 5286, dreaming.\n    =sonner=, _see_ =soner=.\n    =sorour=, _s._ 989, sister:\n        company.\n    =soubdeinement=, _see_ =soudainement=.\n    =soubgit=, _pp._ B. xi. 3, xix. 4, T. ix. 2, subdued.\n    =soubgit=, =soubgis=, _a._ 273, 2007, =sougit=, 4980, subject;\n      =en soubgit=, 9744, in subjection.\n      _f._ =soubgite=, 8984: subject, dependant.\n    =soubit=, _a._ 1277, sudden.\n    =soubjeccioun=, _see_ =subjeccioun=.\n    =soubmettre=, _v.a._ 11052, 12297, make subject.\n    =soubstance=, _see_ =substance=.\n    =soubtil=, =soutil=, _a._ 823, 1382, cunning.\n    =soubtiler=, _v.a._ 205, contrive:\n    =soubtilit\u00e9=, =soutilet\u00e9=, _s._ 1020, 3644, =subtilit\u00e9e=, B. xlii. 3.\n    =soudain=, =soudein=, _a._ 2447, B. xxii. 1;\n      _f._ =soudeigne=, 6741, sudden.\n        =soudaignement=, 2855, =soubdeinement=, T. xiii. 3.\n    =soufficance=, =soufficant=, =souffire=, _see_ =sufficance=, &c.\n    =souffle=, _s._ 2853, breath.\n    =souffler=, =suffler=, =soufler=, _v.n._ 1347, 2849, 16653, breathe,\n    =soufflet=, _s._ 16613, blowing.\n    =souffrir=, =suffrir=, _v.a._ 2039, T. ix. 3, =soffrir=, 14064;\n    =souffreite=, _see_ =suffreite=.\n    =souffreitous=, _a._ 7636, in want.\n    =sougit=, _see_ =soubgit=.\n    =souhaider=, _v.a._ 26, B. xlvii. 2, desire.\n    =sould=, _s._, _pl._ =souldz=, 7329, shilling.\n    =soulein=, =solein=, =soulain=, _a._ 73, 718, 881, B. xvii. 3, alone.\n    =souleinement=, _adv._ 3788.\n    =soulement=, _adv._ 59, 1387, B. viii. 3, only, even.\n    =souloit=, _see_ =soloir=.\n    =soumme=, _see_ =somme=.\n    =soun=, _poss.a._, _see_ =son=.\n    =sounge=, =sounger=, _see_ =songe=, &c.\n    =souple=, =suple=, _a._ 8882, 13428, yielding.\n    =soustenir=, &c., _see_ =sustenir=, &c.\n    =soutil=, &c., _see_ =soubtil=, &c.\n    =soutz=, _see_ =soubtz=.\n    =souvenir=, =sovenir=, _v.n._ 41, 913, come up (in the mind):\n      _v.a._ and _refl._ 4534, 7411, 11438, remember, be mindful.\n    =so(u)venir=, _s._ 6102, 28975, recollection.\n    =sovent=, _adv._ 579, B. iii. 1, often.\n    =soventesfois=, =sovente fois=, _adv._ 3656, 25274, often.\n      _f._ =souveraigne=, 9336, supreme.\n    =stouppe=, _s._ T. iv. 1, tow:\n      _cp._ =estouppe=.\n    =streigner=, (=streindre=), _v.a._ 7951, 8697, strain, compel.\n    =su=, =sui=, =suy=, =suismes=, =susmes=, _see_ =estre=.\n    =subit=, _a._ T. ix. 3, sudden.\n    =subjeccio(u)n=, =subgeccioun=, =soubjeccioun=, _s._ 3096, 16329,\n    =substance=, =soubstance=, _s._ 1736, 7807, 15966, wealth, substance.\n    =subtilit\u00e9e=, _see_ =soubtilit\u00e9=.\n    =suef=, _a._ and _adv._ 455, 16713, B. xxvii. 2, gentle, gently.\n    =sufficant=, =soufficant=, _a._ 11988, 15716.\n        suffice, satisfy, be able:\n    =suffler=, _see_ =souffler=.\n    =sufflure=, _s._ 3754, 9472, breath, blowing.\n    =suffrance=, =suffrir=, _see_ =souffrance=, &c.\n    =suffreite=, =suffraite=, _s._ 1807, 5347, =souffreite=, 6309, want,\n        poverty.\n    =suffrir=, _see_ =souffrir=.\n      _pres.part._ =suiant=, 877, T. ii. 2: follow.\n    =suitier=, _s._ 20501, follower.\n    =sulphre=, _s._ 11490, sulphur.\n    =superflual=, _a._ 710, 8482, 8525, surfeiting, overflowing.\n    =superfluement=, _adv._ 8382.\n    =superfluet\u00e9=, =superfluit\u00e9=, _s._ 8328 (R), 8342.\n      =le superiour=, 23443, the supreme.\n    =suple=, _see_ =souple=.\n    =suploier=, _see_ =supplier=.\n    =supplant=, _s._ 3304, supplanting.\n    =supplantacioun=, _s._ 3290.\n    =supplantement=, _s._ 3332.\n    =supplanter=, _v.a._ 3294.\n    =supplantour=, _s._ 3464.\n    =suppler=, _see_ =soupler=.\n    =supplicacio(u)n=, _s._ 10241, B. xxiv. 4.\n        x. 3, bend, entreat, pray for.\n    =suppoer=, _v.a._ 16924, support.\n    =supportement=, _s._ 13128.\n    =surcrescant=, _pres.part._ 15630, increasing.\n    =surcrois=, _s._ 3803, 20526, increase, surplus.\n    =surdoloir=, _v.n._ 8300, suffer afterwards.\n      _see_ Notes.\n    =surfaire=, _v.n._ 8330, make a surfeit.\n    =surfait=, _s._ 8329, surfeit.\n    =surjo\u00efr=, _v.n._ 14205, rejoice beyond measure.\n    =surmetre=, _v._ 11910, reproach.\n    =surmonter=, _v.a._ and _n._ 752, 13304, B. xlvi. 1, overcome, surpass.\n    =suronder=, _v.a._ 8199, overflow.\n    =surplus=, _s._ 11784, B. xxxix. 1, abundance, fulness, profit;\n      =de surplus=, 17960, over and above.\n    =surprendre=, _v.a._ 3274.\n        enquire after, come upon.\n    =surquidable=, _a._ 1864, overweening.\n    =surquidance=, _s._ 1633.\n    =surquid\u00e9=, _a._ 1561, overweening.\n    =surquider=, _v._ 1699, think overweeningly.\n    =surquider(s)=, _s._ 1453, overweening man.\n    =surquiderie=, _s._ 1443.\n    =surquidousement=, _adv._ 1546.\n      3 _pl._ =surveneront=, 11019: come, come upon.\n    =surveoir=, =survoir=, =survoier=, _v.a._ 4881, 8991, 29883, survey,\n        oversee.\n    =sus=, _adv._, =de sus en jus=, 1482, =sus et jus=, B. xvi. 1,\n    =suslivrer=, _v.a._ 6473, withdraw.\n    =susnomer=, _v.a._ 10729, name above.\n    =suspir=, _s._ 42, B. xlvii. 4, sigh.\n    =suspirer=, _v.n._ 621, B. xxxviii. 2.\n    =suspirer=, _s._ 29380, sighing.\n        affect with love.\n    =sustenir=, _s._ 24127, sustenance.\n    =sustentacioun=, _s._ 16235, support.\n    =sustentif=, _a._ 14410, sustaining.\n    =sustenue=, _s._ 16238, sustenance.\n    =sustienance=, =soustienance=, =sustenance=, _s._ 5532, 7472,\n    =sustienement=, _s._ 1160.\n    =sustraire=, _v.a._ 96, withdraw.\n    =symonie=, _see_ =simonie=.\n    =tache=, =teche=, _s._ 1231, 2717, 8767, mark, stain, quality.\n    =tachous=, _a._ 9255, spotted.\n    =tai\u00e7ant=, =taisant=, _a._ 10135, 13459, silent.\n      =se tailler=, 8366, 19447, 23962, prepare oneself, behove, be\n        ordered.\n      _pres.part._ =tesant=, 2633.\n    =taisant=, _see_ =tai\u00e7ant=.\n    =tal=, _see_ =tiel=.\n    =talent=, _s._ 22, B. xix. 3, inclination, will.\n    =talenter=, _v.n._ 1445, 14102, B. xvi. 4, have desire, be pleasing.\n        =tant com=, B. ii. 2, =tant comme=, 3034, while, when:\n      =tant come pluis ... tant plus=, B. vii. 1, the more ... the more.\n    =tanque=, =tanqe=, _conj._ 2531, B. vii. 1, xiii. 4, =tant que=,\n    =tansoulement=, _adv._ 5098, B. xvi. 1,\n      =tantsoulement=, 562, only.\n      =par tant=, 119, 10351, B. xxxii. 2, in consequence, in order (that):\n      =(ne) tant ne qant=, 3654, 23358, (not) anything, (not) at all.\n      _see_ =tancomme=, =tanque=.\n    =Tantali=, 7622, of Tantalus.\n    =tantsoulement=, _see_ =tansoulement=.\n    =tapicer=, _v.a._ 25826, carpet.\n    =tapir=, _v.n._ 3525, lie concealed.\n    =tapiser=, _v.a._ 4521, conceal:\n    =tarcel=, _s._ B. xxxv. 4, male falcon.\n    =tardement=, _adv._ 17782.\n    =tarder=, _v.a._ T. xiv. 3, delay:\n      _v.n._, =tant luy tarde=, 10642, so eager is he.\n    =targer=, _see_ =tarier=.\n    =tariance=, _s._ 4029, 14321, vexation, delay.\n    =tart=, _see_ =tard=.\n    =taverner=, _v.a._ 25999, retail (wine, &c.).\n      _f._ =tavernere=, 9825: tavern-keeper, frequenter of taverns.\n    =teche=, _see_ =tache=.\n    =techel\u00e9=, _a._ 9254, spotted.\n    =tel(l)e=, _see_ =tiel=.\n    =tempestement=, _s._ 14335, raging.\n    =tempester=, _v.n._ and _refl._ 1350, 26822, B. xxx. 1, rage,\n        be disturbed:\n      _v.a._ 6440, do violence to.\n    =temporal=, =temporiel=, _a._ 6122, 7375.\n    =temprer=, _v.a._ 11829, B. l. 2, T. xiii. 1, control, temper.\n    =temps=, _s._ 939, D. ii. 3, =par temps=, 5621, =long temps=,\n    =temptement=, _s._ 698, temptation.\n    =tenant=, _a._ 10138, 21371, grasping, obstinate.\n    =ten\u00e7able=, _a._ 4235, contentious.\n    =ten\u00e7ant=, _a._ 10134, contentious.\n    =tencer=, _s._ 4216, strife.\n    =tenceresse=, _a.f._ 4122, contentious.\n    =tencerie=, _s._ 4245, contention.\n    =tendrement=, _adv._ 12973.\n    =tendret\u00e9=, _s._ 5352, delicacy.\n    =tenebrour=, _s._ 6807, darkness.\n    =tenebrous=, _a._ 25322, dark.\n    =tenement=, _s._ 20613, habitation.\n      _fut._ =tendray=, =tendrai=, 26298, B. xliv. 3;\n    =tenure=, _s._ 9117, 22901, 27500, keeping, property, keynote (?)\n    =tere=, _see_ =taire=.\n    =Tere\u00fcs=, T. xii. 1.\n    =terme=, _s._ 24494, term, period.\n    =terrage=, _s._ (1), 26047, clearing of wine (?)\n    =terremoete=, _s._ 4522, earthquake.\n    =terrere=, _s._ 358, earth.\n    =terrestre=, =terreste=, _a._ 974, 5069, B. vii. 4, earthly:\n      =les terrestes=, =la terrestre=, 10723, 18639, the earth, the land.\n    =Tersites=, 23369 ff.\n    =tesmoignal=, _a._ 3285, 25110, witness-bearing.\n    =tesmoignance=, _s._ 2090.\n    =tesmoigner=, _v.a._ and _n._ 51, 1823, B. xxxi. 3, bear witness,\n        bear witness of.\n    =Thelogonus=, T. vi. 3.\n    =These\u00fcs=, B. xliii. 1.\n        =tielles=, 8633: such, many a one.\n    =tielement=, _adv._ 101, B. iii. 2.\n      =au tierce= (of time), 5209.\n    =tieu=, _see_ =tiel=.\n    =tiffer=, _v.a._ 18328, decorate.\n    =Tirelincel=, 5205.\n      _pret.subj._ =tolsist=, 7164;\n      _pp._ =tollu=, 1086: take away.\n    =tonaire=, _s._ 4851, thunder.\n    =tondre=, _v.a._ 20761, shave, clip.\n    =torment=, _see_ =tourment=.\n    =tort=, _s._ 140, 2443, wrong, injustice:\n      _cp._ =plustost=.\n    =toucher=, _s._ 1520, touch.\n    =toun=, _see_ =ton=.\n        conclusion, deed:\n      =au chef de (du) tour=, 1500, 3420, in the end:\n      =un autre tour=, 10847, in another way.\n    =tourdre=, _v.a._ 18595, torment:\n      _pl._ =tourmens=, 3801, =tormentz=, B. i. 3: torment, storm.\n    =tourmenter=, _v.n._ 13735, 13880, rage, whirl about.\n    =tourmentour=, _s._ 13992.\n    =tournant=, _s._ 2637, turning.\n    =tourner=, _see_ =torner=.\n    =Tousseins=, _s._ 8702, All Saints\u2019 day.\n        C., =toutditz=, =toutdits=, B. i. 2, 3, always.\n    =toutdroit=, _adv._ 3141, straight.\n        a quantity, a great number.\n    =toutpuissant=, _a._ 116.\n    =trace=, _s._ 4361, 9018, way, footsteps, company.\n    =traire=, _see_ =trere=.\n    =traiter=, _see_ =treter=.\n    =traiti\u00e9=, _s._ T. (title), treatise.\n    =traitre(s)=, _s._ and _a._ 168, 1532, 3572, traitor, treacherous.\n    =tramettre=, _v._ 408, B. ix. 2, send.\n    =transcourir=, _v.a._ 15108.\n    =transfigurer=, _v.a._ 14770.\n    =transformer=, _v.a._ T. xii. 3.\n    =transgl(o)uter=, _v.a._ 2342, 27078, swallow.\n    =transmigracioun=, _s._ 10326, exile.\n    =transmuer=, _v.a._ 1894, change.\n    =transmutacioun=, _s._ 28419.\n    =transmuter=, _v.a._ 3839, change.\n    =transporter=, _v.a._ 6834.\n    =travail(l)er=, _v.a._ 1207, 5130, B. vii. 2, trouble, disturb:\n      _v.n._ 1214, 1367, C., (=travaillier=), labour, journey.\n    =traval(s)=, =travail=, _s._, _pl._ =travauls=, =travals=, 7, 68,\n    =travers=, _a._ 4089, contrary:\n      =au travers=, 6143, on the contrary, 16730, through.\n    =treacle=, _see_ =triacle=.\n    =treble=, _a._ 12325, three-fold.\n    =treine= (2), _s._ 25553, 25745, trick, contrivance.\n    =trenchant=, _s._ 26995, edge.\n      3 _pl.pres.subj._ =treont=, 9288: draw, pull, endure, bring forth.\n    =tresamourous=, _a._ 10684.\n    =tresauctentique=, _a._ 3336.\n    =tresbeal(s)=, _a._ B. xii. 3, xxii. 3, =tresbelle=, 1246, B. vii. 1.\n    =tresbenigne=, _a._ 3123.\n    =tresbien=, _adv._ 1373, B. xxxv. 3.\n    =tresbuscher=, _v.a._ 3456, cast down:\n    =trescovert=, _a._ 3473, very secret.\n    =trescruelement=, _adv._ 7179.\n    =tresdigne=, _a._ B. xiii. 2.\n    =tresdolorous=, _a._ 9503.\n    =tresentier=, _adv._ B. ix. 1, wholly.\n    =tresentierement=, _adv._ B. xxxiv. 2.\n    =tresespoentablement=, _adv._ 2676.\n    =tresfierement=, _adv._ 700.\n    =tresfressch=, _a._ B. xxxi. 4.\n    =tresgent=, _a._ B. xii. 1.\n    =tresgentil=, _a._ B. ix. 5.\n    =tresget=, _s._ 6379, fraud.\n    =tresgeter=, =tresjeter=, _v.a._ 1389, 5633, cast, put off.\n    =tresgrant=, _a._ B. iv. 3.\n    =treshalt=, _a._ B. vi. 1.\n    =treshonourable=, _a._ 17172.\n    =tresjeter=, _see_ =tresgeter=.\n    =tresmalvois=, _a._ 209.\n    =tresmeulx=, _a._ 13204, best of all.\n    =tresmol=, _a._ 13425, very gentle.\n    =tresmortiel=, _a._ 15983.\n    =tresnoble=, _a._ B. xiii. 2.\n    =tresord=, _a._ 9638, very foul.\n    =tresorer(s)=, _s._ 295, treasurer.\n    =tresoublier=, _v.a._ 623, forget utterly.\n    =tresparmy=, _prep._ 1767, right through:\n      _adv._ 4148, throughout.\n    =trespas=, _s._ 562, transgression.\n    =trespercer=, =trespercier=, _v.a._ 3620, B. vi. 1, xviii. 3,\n        xliv. 2, pierce through.\n    =trespersant=, _a._ 1766, piercing.\n    =tresplus=, _adv._ T. x. 1, most.\n    =trespovere=, _a._ B. xx. 4.\n    =tresprecious=, _a._ 13275.\n    =tressallir=, _v.n._, 1 _s.p._ =tressaille=, 25985;\n    =tresseintisme=, _a._ T. v. 2, supremely sacred.\n    =tressoubtil=, _a._ 14794.\n      _pl._ =trestout=, 658, B. xxxi. 4, =trestous=, 206, 713: all, every.\n    =trestout=, _adv._ 198, D. i. 3, wholly.\n    =tresvilement=, _adv._ 1236.\n        consider, treat, treat of, deal with, have dealings.\n    =triacle=, =treacle=, _s._ 2522, 3551, 13957, remedy (for poison).\n    =triacler=, _s._ 4294, remedy.\n    =tribulacioun=, _s._ 690.\n    =trichant=, _s._ 15199, fraudulent person.\n    =triche=, _s._ 6541, 25239 ff., trickery, fraud.\n    =tricheour=, _s._ 671, B. xli. 3, deceiver.\n    =tricher=, =trichir=, _v.a._ 368, 26110, defraud, deceive:\n    =tricher= (1), _s._ 6319, trickery.\n    =tricher= (2), _s._ 6538, _f._ =trichere=, 3501, deceiver.\n    =tricherie=, _s._ 145, 6506, fraud, deceit, treachery.\n    =tricherousement=, _adv._ 17636.\n    =trieus=, _see_ =trover=.\n    =tristement=, _adv._ 172.\n    =tristour=, _s._ 756, B. ix. 4, sadness.\n    =Tristrans=, B. xliii. 3, T. xv. 1.\n    =troeffe=, =truffe=, _s._ 11407, 11945, deceit, mockery.\n    =troeve=, _see_ =trover=.\n    =Troian=, 22168, Trajan.\n    =Tro\u00eflus=, =Tro\u00fflus=, 5254, B. xx. 3.\n    =trop=, _adv._ 124, B. ix. 1, much, very, too (much):\n    =trouble=, _a._ 14176, disturbed.\n    =troubleisoun=, _s._ 4693, disturbance.\n    =troubler=, _v.a._ 3883, disturb.\n    =trover=, =trouver=, =troever=, _v.a._ 775, 7363, B. xiii. l, xx. 2;\n    =troy=, _see_ =trois=.\n    =Tro\u00fflus=, _see_ =Tro\u00eflus=.\n    =truandie=, _s._ 5798, beggary.\n    =truandise=, _s._ 5406, beggary, idleness.\n    =truffe=, _see_ =troeffe=.\n    =trunc=, _s._ 12472, trunk (of a tree).\n    =tuicioun=, _s._ 23782, defence.\n    =turtel=, _s._ 7808, pastry.\n    =turtre=, _s._ 17882, turtle-dove.\n    =turturelle=, _s._ 29931, turtle-dove.\n        B. xv. 3, where, wherever.\n    =umbre=, _see_ =ombre=.\n    =unde=, _see_ =onde=.\n    =universal(s)=, =universel=, _a._ 6121, B. vi. _margin_.\n    =universit\u00e9=, _s._ T. xviii. 4, community.\n    =unszeine=, _s._ 29203, (company of) eleven.\n    =urce=, _see_ =urse=.\n    =urtie=, _s._ 3538, B. xxxvi. 3, nettle.\n    =usurer=, _v.n._ 7303, practise usury.\n    =va=, _v.n.imperat._ B. xxxvi. 4;\n    =vacherie=, _s._ 3448, cows.\n    =vagant=, _pres.part._ 17846, wandering.\n    =vail(l)able=, _a._ 11881, 13567, worthy, valuable.\n    =vaillance=, _s._ 13845, value.\n    =vain=, _see_ =vein=.\n    =vainement=, _adv._ 8006.\n    =Valentin=, (saint), B. xxxiv. 1, xxxv. 1.\n    =Valentinian(s)=, 17090, T. xvi. 1.\n    =vall=, _see_ =val=.\n    =vallettoun=, _s._ 8644, man-servant.\n      _pret.subj._ =valsist=, 1198.\n    =vantance=, _s._ 1968, boasting.\n    =vantant=, _a._ 1829, arrogant.\n    =vanteour=, _s._ 1741, boaster.\n    =vantparler=, _v.n._ 2497, boast.\n    =vantparlour=, _s._ 510, boaster.\n    =variant=, _a._ 11601, changing.\n    =varlet=, _s._ 1963, servant.\n        fellow, warrior.\n        courage, prowess.\n    =vavasour=, _s._ 7229, vassal.\n      _cp._ =vei cy= _under_ =veoir=.\n    =vedve=, _see_ =vieve=.\n    =veeu=, =vei=, _see_ =veoir=.\n    =veie=, _see_ =voie=.\n    =veilour=, _s._ 12571, watcher.\n      =vaine (veine) gloire=, 1201 ff.,\n      =vein glorious=, 11123.\n      _pp._ =vencu=, =venqu=, 2383, 22013: win, overcome.\n    =ve\u00efr=, _see_ =veoir=.\n    =veisdye=, _s._ 3356, stratagem.\n    =veisin=, _see_ =voisin=.\n    =veisin\u00e9e=, _s._ 7135, neighbourhood.\n    =venant=, _s._ 8835, coming.\n    =vencu=, _see_ =veintre=.\n    =vendable=, _a._ 24476, for sale.\n    =veneisoun=, _s._ B. xxi. 2, chase.\n    =veneour=, _see_ =venour=.\n    =venerie=, _s._ 20314, hunting.\n    =vengable=, _a._ 13950, revengeful.\n    =vengance=, =vengeance=, _s._ 1880, T. v. 3, ix. 1.\n    =vengant=, _a._ 5009, avenging.\n    =vengeisoun=, _s._ T. xii. 3, vengeance.\n    =vengement=, _s._ 3281, 4415, vengeance.\n    =venger=, _v.a._ 387, 4595, T. viii. 1, xii. 2, avenge, carry out\n        (a purpose).\n    =venour=, =veneour=, _s._ 1568, 8947, hunter.\n    =venque=, _see_ =veintre=.\n    =venqueour=, _s._ 14369, victor.\n    =venquist=, _see_ =veintre=.\n      _jurer vent et voie_, 5794.\n    =venter= (2), _see_ =vanter=.\n    =venue=, _s._ 427, 14356, B. viii. 2, coming, retinue.\n    =venym=, _see_ =venim=.\n      _pres.part._ =voiant=, B. xxxviii. 2;\n    =verai=, _see_ =verrai=.\n    =se verdoier=, _v._ B. xv. 3, grow green.\n    =vergoignous=, _a._ 11933, 16909, ashamed, modest.\n    =vergonder=, =vergunder=, _v.n._ 9228, 11955, be ashamed:\n      _pp._ =vergond\u00e9=, 12051, ashamed.\n    =vergondous=, _a._ 9245, ashamed.\n    =vergondousement=, _adv._ 10606, modestly.\n    =vergunder=, _see_ =vergonder=.\n    =vermine=, _s._ 13362, creeping things, vermin.\n    =verraiment=, _adv._ B. xlix. 2.\n    =verrour=, _s._ 670, truth.\n    =verrure=, _s._ 21428, glazing.\n    =vertuer=, _v._ 7934, store with virtue (?).\n    =vertuousement=, =virtuousement=, _adv._ 12281, 12713.\n    =vespre=, _s._ 8554, vespers.\n    =vespr\u00e9e=, _s._ 3647, evening.\n    =vesquiront=, _see_ =vivre=.\n    =vessellement=, _s._ 7184, 24748, vessels, plate.\n    =vesseller= (1), _s._ 25534, maker of plate.\n    =vestir=, _v.a._ 1100, 5313, B. xv. 3, clothe, put on, wear.\n    =veue=, =vieue=, _s._ 1099, 1765, 25293, sight, power of seeing, view.\n    =viandour=, _s._ 12955, provider of food.\n    =victorial(s)=, _a._ 28897, victorious.\n    =victorious=, _a._ T. xi. 1.\n    =vierge= (2), _s._ _see_ verge.\n    =vieue=, _see_ =veue=.\n    =vigour=, _s._ 6644, B. xxii. 2, strength.\n    =vilain(s)=, _see_ =vilein(s)=.\n    =vilainement=, =vilaynement=, _adv._ 170, 4023.\n    =vilanie=, _see_ =vileinie=.\n    =vile=, _see_ =ville=.\n        villainous, uncourteous.\n    =vilt\u00e9=, _s._ 1407, vileness.\n    =vinement=, _s._ 10652, vintage.\n    =viner(s)=, _s._ 10652, vine-grower.\n    =vir=, _see_ =veoir=.\n    =visage=, _s._ 1196, B. xix. 1, face, person.\n    =viscaire=, _s._ 18620, vicar.\n    =visconte=, _s._ 24819, sheriff.\n    =viscous=, _a._ 7060, sticky.\n    =visitacioun=, _s._ 24998.\n    =vistement=, _adv._ 24697, quickly.\n    =vistesce=, _s._ 14200, 15798, quickness, activity.\n    =vitaillement=, _s._ 26311, supply of food.\n    =vitailler=, _v.a._ 8365, supply with food.\n    =vitaill(i)er=, _s._ 17979, 26228, provider of food, victualler.\n    =vivant=, _s._ 443, 5806, life, (means of) living.\n    =vivant=, _a._ and _s._ 2049, 3478, T. ii. 2, living, living creature.\n    =vivement=, _s._ 2205, livelihood.\n    =voeglesce=, _s._ 10624, blindness.\n    =void=, _see_ =vuid=.\n      =donner voie=, 18338, give way;\n      =toute voie=, 16327, B. iii. 4, =toutes veies=, 10120, always,\n        nevertheless:\n      =en voie=, _see_ =envoie=.\n    =vo\u00efr=, _see_ =veoir=.\n      =du voir=, =pour voir=, 383, 1495, truly.\n    =voirdire=, _v.n._ 618, 790, speak truly.\n    =voirdire=, _s._ 26547, truth-speaking.\n    =voirdisant=, _s._ 24683, truth-speaking.\n    =voirement=, _adv._ 15, B. xxxiv. 4, truly.\n    =vois=, =voisent=, _see_ =va=.\n    =voisinage=, _s._ 1821, _pl._ 6112, neighbourhood, neighbours.\n    =volable=, _a._ B. xxix. 1, ready to fly.\n    =volage=, _a._ 5827, B. xix. 3, T. xvii. 2, unrestrained, fickle,\n        worthless.\n      _fut._ =voldrai=, B. vii. 4;\n      _cond._ =voldroit=, B. i. 3, =veuldroit=, 7175, =vorroit=, 1060,\n    =volsure=, _s._ 21427, vaulting.\n    =vorage=, _s._ 7761, whirlpool.\n    =voucher=, _v.a._ 9972, summon.\n    =voy=, _see_ =veoir=.\n    =vuidance=, _s._ 18879, vacancy.\n    =vuidement=, _adv._ 20068.\n    =vuider=, _v.a._ 7296, 25445, empty, take away.\n    =vu\u00efr=, _see_ =vouer=.\n    =ycell=, _see_ =icell=.\n    =yceste=, _see_ =iceste=.\n    =ydropesie=, _s._ 28567, dropsy.\n    =ymagerie=, _s._ 1119, ornament.\n    =ymaginacioun=, _s._ 1680.\n    =ymaginant=, _s._ 1187, contriver.\n    =ymaginer=, =imaginer=, _v.a._ 638, 2822, 4388, B. vi. 3, imagine,\n        devise, invent.\n    =ymaginer=, _s._ 14780, imagination.\n    =yndois=, _a._ 10095, dark blue.\n    =ypocrisie=, _see_ =ipocresie=.\n    =ypocrite=, _see_ =ipocrite=.\n    =ytant=, 11188, =pour ytant=, in that case.\n    =ytiel=, _see_ =itiel=.\n    =yvere(s)=, _see_ =yvre(s)=.\n    =yvereisoun=, _s._ 12028, drunkenness.\n    =yvern=, =yver=, _see_ =ivern=.\n    =yvernage=, _a._ 22113, wintry.\nADDENDA\nThe following words and references are added here, having been omitted\nin their proper places:--\n  =assoter=, _v.a._, _add reference to_ T. vii. 2.\n  =aventurous=, _a._ T. iv. 3.\n  =bienvenu=, _s._ 8834, welcome.\n  =bienvuillance=, _s._, _add ref._ B. iv. 2.\n  =chanelle=, _s._ 8602, sewer.\n  =changable=, _add ref._ B. xl. 2.\n  =conclusioun=, _add ref._ B. l. 4.\n  =cordial=, _add ref._ B. l. 3.\n  =cuiller= (_variation of_ =cuillir=), _v.a._ 10766.\n  =curtine=, =courtine=, _s._ 5152, 28063, curtain.\n  =devinant=, _s._ 1085, divination.\n  =devocioun=, _add ref._ B. xxiv. 1.\n  =doctrine=, _add ref._ B. xlv. 4.\n  =doel=, _add ref._ B. xlviii. 2.\n  =eaue=, _add ref._ B. vii. 2.\n  =Egipte=, _add ref._ T. xiii. 1.\n  =emporter=, _see_ =enporter=.\n  =especialement= (_var. of_ =especialment=), B. v. margin.\n  =estrument=, _s._ 1275, instrument (of music).\n  =fonderesse=, _s.f._ 27752, foundress.\n  =garir=, =guarir=, _add ref._ B. xxvii. 3.\n  =greable=, _add ref._ B. xxix. 3.\n  =Gregois=, _s._, _add ref._ T. ix. 2.\n  =habonder=, _add ref._ T. xviii. 1.\n  =hebreu=, _s._ 6451, Hebrew (language).\n  =herbergeresce=, _s.f._ 14387, hostess.\n  =joiousement=, _adv._ B. xxxiv. 2:\n    _cp._ =joyeusement=.\n  =leccherousement=, _adv._ 16610.\n  =March= (saint), 12350, St. Mark.\n  =mat=, _add ref._ B. xxxii. 2.\n    Albumasar, 26749.\n    =ambicioun=, 3398.\n    anacoluthon, 89.\n    =Archideclin=, 28395.\n    =assener=, B. xxxix. 9.\n    Caecilius Balbus, quoted as Seneca, 9565, 13695, 16633.\n    capitals, use of, 194.\n    chalandre, 10707.\n    =come= in the verse, 28, B. ii. 9.\n    =concordance=, 7475.\n    conditional, use of, 25, 1688.\n    =conivreisoun=, 8815.\n    =conjecture=, 3365.\n    conjunctions, position of, 415, B. xx. 2.\n    consecutive clauses, 217, 682.\n    =creance=, B. xv. 1.\n    \u2018cross and pile,\u2019 26133.\n    \u2018daiamant,\u2019 B. xxxviii. 1.\n    =dame= in the verse, 6733.\n    \u2018Danger,\u2019 B. xii. 8.\n    date, indications of, 2142, 18829.\n    =de=, in apposition, 253.\n    demonstrative for article, 301.\n    =-\u00e9e=, termination, 29390, B. xxxvii. 10.\n    elision, absence of, 12241, B. xxxiv. 18.\n    English forms of expression compared, 1135, 2462, 2700, 13037,\n    \u2018Eurice,\u2019 T. vii. 11.\n    =fagolidros=, 2749.\n    =faire=, as auxiliary, 1135:\n    =fait a reprendre=, &c., 1883.\n    Fulgentius, 13309.\n    =garde pance=, 19031.\n    Godfrey of Winchester, 7640.\n    \u2018hedgerow knight,\u2019 23726.\n    H\u00e9linand, 11404.\n    Hilarius, 27031.\n    Horace quoted, 3801:\n    =-ie= termination, 296.\n    indic. for subj. 1180.\n    Innocent, 18783.\n    Juvenal quoted, 23370.\n    Macarius, 12565.\n    Martinmas beef, 7940.\n    Mayor of London, 26365.\n    Montpelliers, gold of, 1944.\n    Natural History, views of, 10747.\n    nettle and rose, 3721.\n    \u2018oon the beste,\u2019 2462.\n    =ore= in verse, 37.\n    =-oun= termination, B. i. 16.\n    =ove= in verse, 4.\n    =papegai=, B. xxxvi. 3.\n    =parentre deux=, 16338.\n    Paul the Eremite, 27061.\n    Pavia, treasures of, 7319.\n    Pierre de Peccham quoted, 51.\n    play on words, 19501.\n    =pluis=, B. xxxix. 18.\n    \u2018possessioners,\u2019 9132.\n    preposition combined with object of verb, 987, 5492.\n    pres.part. with auxiliary, 118, 230, 440.\n    pret. for perfect, 18797.\n    Ptolemy\u2019s maxims, 12452.\n    relative omitted, 16955.\n    \u2018Salvatio Romae,\u2019 14725.\n    sanctuary for debtors, 25853.\n    schism in the Church referred to, 18829.\n    second pers. sing. and pl. confused, 442, 25839.\n    Solomon cited for Ecclesiasticus, 1317, 2509.\n    subj. for conditional, 23, 1776.\n    tiger-hunting, 1563.\n    =tout= with numerals, 11354.\n    tuns of sweet and bitter drink, T. xv. 10.\n    Ulysses (Uluxes), 16673.\n    \u2018Vers de la Mort,\u2019 11404.\n    Waddington, Will. of, 5205.\n    widow\u2019s marriage to the Church, 9171.\nFOOTNOTES:\n[A] I prefer the term \u2018Anglo-Norman\u2019 to \u2018Anglo-French,\u2019 partly because\nit is the established and well-understood name for the language in\nquestion, and partly for the reasons given in Paul\u2019s _Grundriss der\ngerm. Philologie_, vol. i. p. 807. It must however be remembered\nthat the term indicates not a dialect popularly spoken and with a\ntrue organic development, but a courtly and literary form of speech,\nconfined to the more educated class of Society, and therefore\nespecially liable to be influenced by continental French and to receive\nan influx of learned words taken directly from Latin. The name implies\nthat in spite of such influences it retained to a great extent its\nindividuality, and that its development was generally on the lines of\nthe Norman speech from which it arose.\n[B] The references to the _Balades_ and _Traiti\u00e9_ are by stanza, unless\notherwise indicated.\n[C] But the same word in other connexions is a monosyllable, as _q\u2019ils\nl\u00e9es en soiont_ 28132, and rhymes with _magest\u00e9_, _degr\u00e9_, &c., 27575,\n[D] We have in _Mir._ 6115 _Ose\u00eb dist en prophecie_, and so too _Ose\u00eb_\n11018, _Jude\u00eb_ 20067, and _Galile\u00eb_ 29239, but _Galil\u00e9e_ in rhyme with\n_retrov\u00e9_ 28387.\n[E] Cp. _Romania_, xii. 194. I am much indebted to M. Paul Meyer\u2019s\nnotes on the _Vie de S. Gr\u00e9goire_, as well as to his other writings.\n[F] See Sturmfels in _Anglia_, viii. 220, and Behrens, _Franz.\nStudien_, v. 84. I take this opportunity of saying that I am indebted\nboth to the former\u2019s _Altfranz. Vokalismus im Mittelenglischen_ and\nto the latter\u2019s _Beitr\u00e4ge zur Geschichte der franz\u00f6sischen Sprache in\nEngland_.\n[G] Those who quote _eschiue_, _siue_, as from Gower, e.g. Sturmfels,\nin _Anglia_, ix, are misled by Ellis.\n[H] Tanner remarks, \u2018est tamen nescio quid in nominibus mysterii et, ut\nita dicam, conspiratio, utpote unius ab altero pendentis.\u2019 _Biblioth._\n[I] A list of poems in which this stanza is used is given in _Romania_,\nix. 231, by M. Gaston Raynaud.\n[J] Under this head I do not include the termination (_-ont_ or _-ent_)\nof the 3 pers. pl. pres. tense, which was apparently to some extent\naccented, see ll. 1265, 1803, 1820, &c., and in one stanza even bears\nthe rhyme (20294 ff.).\n[K] Perhaps, however, _dame_ was in these cases really a monosyllable,\n[L] It must not be assumed however that the text of the Roxburghe Club\nedition accurately represents that of the MS. If such variations as\nautre (_for_ lautre), ii. l. 21, En qui iv. 17, De vii. 6, Nest pas\nvii. 13, xiv. 7, &c., prendre x. 20, et uns xv. 15, El fait xvi. 18,\nand so on, are unnoticed in this edition, that is not owing to the\nnegligence of the present editor, but because they are not in fact\nreadings of the MS.\n[M] For example B gives us the following variations in the first two\nbalades:\n  _Trait._ i. l.  4 gouernance  6 discret  13 bon  20 et (_for_ a)\n  ii. l. 1.  la spirit qui ert  2 Est  4 Qui ert _om._ dont\n  5 de (_for_ le)  7 bone.\nThere are more bad mistakes here in two balades than in the whole text\nof the _Traiti\u00e9_ as given by any one of the four best MSS. On the other\nhand, \u2018creatoris\u2019 in the heading of the first balade, and \u2018homme\u2019 (for\n\u2018lom_m_e\u2019) in ii. 11, are mistakes of the German editor.\n[N] MS. Camb. Univ. Add. 3035\n[O] _Owing to the loss of a part of the leaf_ (f. 12) _on which the\nLatin occurs, the text of_ ll. 9-12 _and of the first prose quotation\nwhich follows is imperfect. It runs thus:_\n  .  .  .  .  . pullus quo nunquam gracior vllus\n  .  .  .  . regit que tirannica colla subegit\n  .  .  . ile cepit oleum quo regna recepit\n  .  .  . ri iuncta stipiti noua stirps redit vncta.\n  .  . il proficiet inimicus in eo et filius iniqui\n  .  .  . non apponet nocere ei.\n_The missing words are supplied from other copies of the same lines,\nwhich are found in a somewhat different arrangement in the All Souls\u2019\nand Glasgow MSS. of the \u2018Vox Clamantis\u2019 (the prose quotations in the\nlatter only)._\n[P] faciat _Glasg._ faciet _Trent._\nLINENOTES for Poems:\n[1] 12 enauant\n[2] 55 enfist\n[3] 87 qenvist\n[4] 113 endirray\n[5] 118 nenfuist\n[6] 119 enmangast\n[7] 120 enserroit\n[8] 198 enapres\n[9] 213 plustricherouse\n[11] 254 lor _with erasure_ (_prob. of a second_ r)\n[12] 269 plusauant\n[13] 276 grantement\n[14] 320 plusbass\n[15] 397 grantement\n[16] 404 endirroit\n[17] 499 enconsaillant\n[18] 528(R) senp_ar_ti\n[19] 548 plusbass\n[20] 645 nensoiez\n[21] 658 enfiront\n[22] 719 Enaguaitant\n[23] 735 plusauant\n[25] 808 endirra\n[27] 927 plusqueinte\n[28] 971 plusauant\n[29] 998 Enascultant\n[30] 1016 sentrestoiont\n[31] 1092 senvait\n[33] 1158 enprent\n[35] 1265 enparlont\n[37] 1386 plusdigne\n[38] 1413 endirra\n[39] 1488 Surquidour\n[40] 1522 endevient\n[41] 1700 plusdouls\n[44] 1740 plusauant\n[47] 1901 plushalt\n[48] 1908 plustost\n[49] 1949 Enrecontant\n[50] 1990 Senvante\n[51] 2067 lenchastie\n[52] 2072 entencant\n[53] 2090 enporte\n[54] 2126 la faucon ram _in ras_\n[56] 2175 enavient\n[57] 2181 enperdist\n[58] 2208 enprent\n[59] 2242 enporte\n[60] 2284 pluspres\n[61] 2292 plushalt\n[62] 2348 pluspuissant\n[64] 2391 enfuist\n[66] 2444 plusfort\n[67] 2446 Enblasphemant\n[68] 2460 enpurra\n[69] 2462 plusgreuable\n[70] 2486 plussages\n[71] 2733 plusorde\n[73] 2760 arme ensont\n[74] 2870 enoccit\n[75] 2911 plusgreuousement\n[77] 2979 Plusiust plusdouls plusdebon_n_aire\n[78] 3000 enamendant\n[80] 3013 male bouche\n[82] 3044 plushaltement\n[84] 3065 plusp_re_s\n[85] 3075 pluspriuez\n[86] 3081 pluspriue\n[88] 3191 pluspres\n[89] 3211 aderere\n[91] 3330 enprent\n[92] 3376 esbandy\n[93] 3377 qensoit\n[94] 3451 aderere\n[95] 3471 falsemblant\n[98] 3643 plusfortz\n[101] 3695 ensentira\n[106] 3801 plusfelo_u_n\n[107] 3809 Ensentira\n[109] 3835 plussages\n[110] 3836 plusfortz ... sa lute\n[112] 3878 pluspres\n[113] 3915 Ensubuertant\n[114] 3954 pluschald\n[117] 4109 _This line and 4116 are written over erasures, in a hand\nprobably the same as that which appears on f. 157 vo._\n[118] 4169 ensauoit\n[119] 4178 enprendre\n[125] 4364 plusfort\n[127] 4515 plusauant\n[128] 4569 endevient\n[129] 4632 plusseine\n[130] 4639 endeuient\n[131] 4660 senpleigne\n[133] 4745 plussoudeinent\n[135] 4856 entrouons\n[137] 4874 Encompassant\n[138] 4918 endormant\n[139] 5146 plusfort\n[140] 5188 enveillant\n[142] 5193 encontroeuant\n[143] 5338 plusfort\n[149] 5564 demaintenant\n[150] 5576 enportera\n[151] 5585 entariant\n[153] 5651 nenprent\n[154] _After l. 5879 one leaf of the MS. is lost, which contained 190\nlines and the title introducing the description of \u2018Necligence,\u2019 the\nfifth daughter of Accidie._\n[157] 6187 pluschiere\n[159] 6262 lesp_er_ner (_for_ lesperuer)\n[161] 6308 Senpleint\n[162] 6367 plusfortz\n[163] 6368 plussage\n[164] 6394 plussoubtils\n[169] 6762 plusfiere _et_ plusgrieueine\n[170] 6845 plusfier\n[171] 6861 plusriches\n[174] 6939 ensentont\n[175] 6946 plussage\n[177] 7123 endisant\n[181] 7258 ensoient\n[182] 7275 plusprochein\n[183] 7300 plusauant\n[184] 7380 plushault\n[186] 7440 plusauant\n[192] 7553 Plusfort\n[193] 7639 enparlant\n[194] 7651 sen fieurera\n[196] 7681 enp_ar_lant\n[197] 7802 pluscheris\n[198] 7806 plusmeillo_ur_\n[199] 7857 plusfort\n[200] 7899 pourp_ar_ler\n[202] 8021 endeuient\n[204] 8083 ensuchant\n[205] 8147 plussapient\n[206] 8158 plusfort\n[207] 8176 enparlont\n[210] 8228 pluslarges\n[217] 8455 senpourra\n[219] 8591 Mainz ainz\n[228] 8782 enparlont\n[229] 8848 plusfiere\n[230] 8858 enplourant\n[232] 8907 pluschier\n[235] 8999 plusfrele\n[239] 9152 plusbelle ... plustendre\n[241] 9184 Cestassauoir\n[243] 9285 Enchantant\n[244] 9295 ensuspirant\n[245] 9296 enreguardant\n[246] 9343 pl_us_grieue\n[248] 9524 plusauant\n[249] 9566 plusgrieue\n[250] 9618 plusvile\n[251] 9669 plusfort\n[252] 9684 lenguarist\n[253] 9737 plusauant\n[254] 9746 autresfois\n[256] 9786 mettroit\n[258] 10012 plustost\n[260] 10038 plusauant\n[262] 10115 plussouent\n[265] 10292 envuillont\n[268] 10345 entrou_er_as\n[270] 10381 enpriant\n[273] 10435 plusbenignement\n[277] 10559 Plustost\n[278] 10562 plussou_er_ein\n[279] 10604 Encontemplant\n[280] 10634 plusauant\n[281] 10650 Enattendant\n[284] 10809 plushalt\n[285] 10812 plusdigne\n[286] 10818 enrescoit\n[287] 10882 Qenprent\n[289] 10918 enfuissent\n[290] 10939 plushalt\n[291] 10943 au Iourduy\n[294] 11015 plussouent\n[296] 11053 enconseillant\n[302] 11297 plusriche et pluspuissant\n[304] 11424 senp_ar_tist\n[305] 11440 plusvileins\n[307] 11565 plusnobile\n[308] 11715 plusvein\n[309] 11718 plusmaluois\n[311] 11835 iendirroie\n[313] 11859 plussaine.\n[315] 11939 lenguarise\n[319] 12032 Ento_ur_nant\n[320] 12080 plussouerein\n[321] 12094 plusgentil\n[324] 12232 enfesoit\n[326] 12291 enfesoiont\n[327] 12400 plustost\n[328] 12430 plusfort\n[329] 12455 plussages\n[330] 12468 endevient\n[331] 12507 plussage\n[336] 12837 enferray\n[337] 12880 pluspou_er_es\n[338] 13014 endeuient\n[339] 13043 enessamplant\n[340] 13051 enfremist\n[342] 13057 plusauant\n[343] 13061 ensupportant\n[344] 13083 enparlera\n[345] 13112 plusforte\n[348] 13126 plussouereine\n[349] 13175 iensente\n[352] 13241 plusexcellentz\n[353] 13245 enfiront\n[354] 13247 plusbeneure\n[356] 13347 plushaltement\n[357] 13350 plusardantme_n_t\n[358] 13359 plushalte\n[359] 13428 plussouple\n[360] 13446 Enpuissont\n[364] 13551 ienferroie\n[365] 13614 pluscheri\n[366] 13652 endevient\n[368] 13700 enlanguist\n[369] 13787 au Iourduy\n[371] 13801 qenapres\n[372] 13864 qasercher\n[373] 13882 plusauant\n[374] 13883 encontemplant\n[378] 14067 plusfort\n[379] 14079 plusgrant\n[380] 14080 plussaluage\n[383] 14143 plusfort\n[385] 14228 nenquiert\n[392] 14568 contemplacio_u_n\n[393] 14571 plushalte\n[394] 14572 encontemplant\n[395] 14575 plusvaillable\n[396] 14586 pluslegier\n[399] 14715 plusfort\n[401] 14721 plusprocheine\n[402] 14740 qenportoit\n[412] 15047 plussouent\n[413] 15055 enporterons\n[414] 15078 enrescoiue\n[416] 15105 plusfort\n[422] 15597 encuillont\n[425] 15710 entrouons\n[428] 15755 plusgreuouse\n[429] 15774 entraire\n[430] 15783 plussages\n[431] 15813 au Iourduy\n[432] 15914 plusp_ar_fit\n[433] 15935 lensache\n[436] 16142 plushalt\n[437] 16152 envaldront\n[444] 16400 plusdigne\n[445] 16401 plusmalnorri\n[446] 16559 pluspetit et plusestroit\n[447] 16585 bon_n_e guarde\n[448] 16653 plusfort\n[449] 16683 bon_n_e garde\n[453] 16830 plusgente\n[454] 16883 nenfuissietz\n[456] 17037 plushalte\n[457] 17039 plushaltement\n[458] 17042 plusfamilier\n[459] 17045 plushalt\n[460] 17073 plushalteine\n[461] 17093 enparloit\n[466] 17351 plusauant\n[468] 17363 Pluslargement\n[470] 17441 enporront\n[474] 17652 enserroie\n[475] 17712 pluscheri\n[477] 17769 ensoient\n[478] 17824 Enfaisant\n[482] 17952 plushalte\n[483] 18028 plusfort\n[489] 18339 plusauant\n[490] 18386 qenfuist\n[491] 18415 plusfort\n[492] 18430 plusauant\n[496] 18506 enserront\n[497] 18510 Plustost enserretz\n[498] 18581 plusforte\n[500] 18691 pluschere\n[504] 18838 qenporte\n[507] 19108 Dauoltire (re _in ras._)\n[508] _After 19122 one leaf, containing 192 lines, is lost._\n[512] _After 19506 two leaves, containing 384 lines, are lost._\n[514] 19961 encompleignant\n[515] 20030 plussage\n[517] 20125 plussouent\n[519] 20141 plushaitez\n[520] 20284 au Iourduy\n[522] 20375 Souentesfois\n[523] 20383 plusbelle\n[524] 20442 endon_n_eront\n[526] 20555 enserras\n[528] 20647 au Iourduy\n[529] 20648 Plusfiers ensont\n[531] 20668 plusfiers\n[532] 20679 plusbien\n[535] 21043 plusauant\n[537] 21181 plusauant\n[538] _The following appears on the margin of the MS., opposite ll.\n21266-78; the ends of the lines have been cut away by the binder:--_\nNo_ta_ q_uo_d sup_er_ hii .. | que in ista pa .. | s_e_c_un_d_u_m\nco_mmun_e d_i_c_tu_m d .. | t_ri_b_us_ scripta pa .. | t_ra_nsgressos\nsi_m_p (?) .. | _et_ no_n_ alios mat_er_ .. | tang_it_: vnde h .. |\nqui in ordine .. | gressi sunt ad .. | reu_er_tentes p_ri_us .. |\nin fouea_m_ cada .. | hac eminente .. | tura cerci_us_ p_re_ .. |\nniant_ur_.\n[540] 21311 senp_ar_ceiuera\n[544] 21568 enestoit\n[547] 21751 enchastier\n[548] _After 21786 one leaf, containing 192 lines, is lost._\n[549] 21998 enporras\n[553] 22316 entollist\n[555] _After 22359 two leaves are lost._\n[557] 22778 plusfort\n[563] 23003 enconteray\n[566] 23086 aguarder\n[567] 23114 encherra\n[570] 23184 ensuffrit\n[571] 23241 nenvuillont\n[573] 23259 Engou_er_nant\n[577] 23326 arebours\n[578] 23402 plushaltain\n[580] 23581 entermine\n[581] 23592 (R) Cestassauoir\n[582] 23727 nassiegiera\n[584] 23769 cestassauoir\n[587] 24083 enfaisons\n[588] 24093 ensentent\n[590] 24295 engaigneront\n[597] 24600 enporront\n[598] 24623 plussage enest\n[600] 24648 plusforte\n[603] 24750 plussouent\n[608] 25035 cestassauoir\n[610] 25223 plusnotable\n[613] 25295 plusloigns\n[614] 25395 plusriche\n[618] 25469 Plusnoblement\n[621] 25513 plussoue_n_t\n[626] 25599 plussouent\n[627] 25661 Plusriche\n[630] 25764 plusviels\n[634] 25853 senfuiont\n[644] 26278 plussage\n[645] 26315 plussouent\n[651] 26530 plusvilein\n[653] 26635 enavient\n[656] 26848 qenporte\n[657] 26866 envaldra\n[658] 26867 enserront\n[659] 26900 plusvaillable\n[660] 26905 qensauoit\n[662] 27093 plussufficant\n[663] 27096 plusauant\n[664] 27126 plushaltain\n[667] 27147 lenporroit\n[668] 27185 plusnoblez\n[672] 27283 plusloins\n[673] 27341 enchantant\n[675] 27414 Plusord plusvil plusfals plusfrele\n[677] 27475 enscieuont\n[678] 27574 plusbeneure\n[682] 27696 enparloiont\n[685] 27841 acoustum_m_ance\n[688] 28132 ensoiont\n[689] 28190 acoustumance\n[692] 28334 plusfort\n[693] 28408 enporroit\n[706] 28923 enpensant\n[707] 28936 Ensuspirant\n[712] 29092 Encompleignant\n[720] 29228 enavalant\n[727] 29371 plusfort\n[731] 29521 plussouent\n[739] 29936 plusbelle\n[740] _A few leaves are lost at the end of the MS._\n[741] _The authority for the Balades is the MS. at Trentham Hall._\n[742] II _The damage to f. 12 of the MS. has caused the loss of a part\nof this Balade and of the next._\n[743] 26-28 _The ends of these lines are somewhat damaged and have been\nconjecturally restored._\n[744] 27 Courte\n[745] 21 enau_er_ai\n[746] II 4 qil ses ioiera\n[747] 17 noue\u019a\u019a\n[748] III 10 tielment\n[749] 13 plusforte\n[751] IIII* _In the MS. this and the preceding Balade are both\nnumbered_ IIII.\n[752] VII 5 Pouceo\n[753] VIII 12 sibon\n[754] IX 7 Qa pres\n[755] 19 plussouent\n[756] IX 37 poestes\n[757] 41 plusbelle\n[758] X 9 plussouent\n[759] XI 6 plusbelle\n[762] XIII 8 al loill\n[763] 17 no_u_n suffisance\n[764] 19 endevient\n[765] XIIII 2 Een\n[766] XIIII 15 doules\n[767] XV 17 lesprees\n[768] XVI 7 Com bien\n[769] 11 endeuient\n[770] 16 plusgrief\n[771] 26 plusexcellente\n[772] XVIII 12 plusdure\n[774] XIX 1 plussalvage\n[775] XIX 18 tout dis\n[777] XXI 18 Terstout\n[778] XXII 19 ensi\n[779] XXIII 22 plusnoble\n[780] XXV 2 plussovent\n[782] 21 endoie\n[783] XXVI 22 plusqe\n[784] XXX 5 Le Nief] _Perhaps rather_ Le vent\n[785] 12 circes\n[787] XXXI 16 ales\n[788] 22 enp_ar_lont\n[789] XXXII 5 nuisand\n[790] XXXII 9 si siqau devant\n[791] XXXV 10 deson\n[792] XXXVI 14 nai\n[793] XXXVI 25 nai\n[794] XXXVII 1 plusioiouse\n[796] 19 refiers\n[797] XXXVIII 9 Quilnait\n[798] 23 hoste\u019a\u019a\n[799] XXXIX 3 enestes\n[800] XLI 18 le sciet\n[801] XLII 4 plusqueinte\n[802] 12 constregnte\n[803] XLIII 1 Plustricherous\n[804] 2 qercules\n[805] 3 qeneas\n[806] XLIII 19 par Tonope\n[807] XLIIII 23 endie\n[808] XLV 5 endevient pluspreciouse\n[809] XLVI 17 endeviens\n[810] XLVIII 4 e (_for_ et)\n[811] 8 La mier\n[813] 20 fors banie\n[814] XLVIII 25 touz\n[815] XLIX 1 ales\n[817] L 6 plusfiers\n[818] LI 7 pluscherie\n[820] _The text is that of_ F (_Fairfax_ 3) _with collation of_ S (_All\nSouls\u2019_ 98), G (_Glasgow, Hunterian Mus._ T. 2. 17), _and_ T (_Trentham\nHall_). _A full collation of_ B (_Bodl._ 294) _is given for the heading\nand it is occasionally cited afterwards._\nHEADING. _In_ G _as follows_: Cest vn traitie quel Iohan Gower ad\nfait selonc les auctours touchant lestat de matrimoine dont les\namantz marietz se pourront essampler a tenir la foi de lour seintes\nespousailes.\nS T _are imperfect at the beginning._\n[821] I _Margin_ dominium possidebit] regim_in_is dominiu_m_ possidebat B\n[822] 1 Puis qil B Pvsquil F cy B englois B\n[823] 2 celluy B\n[824] 3 franceis B\n[825] 4 vn B vne F solonc lez B pur ensampler B\n[826] 5 foy B seints B\n[827] 6 purront B\n[828] 7 Raison ert Conestable G\n[830] 14, 21 Raison ert Conestable G\n[832] II 9 _The text of_ T _begins here_\n[833] 11 enserra T\n[835] III 1 plusp_ar_fit MSS.\n[836] 4 _The text of_ S _begins here_\n[837] 5 quiert S T G quier F\n[838] 7 seint S T\n[840] 14 seint S esglise F G\n[841] 21 esglise F\n[842] IV _Margin_ libidine S\n[843] 1 sa queinte G\n[844] 3 lui G B guiliers S T G plusqueinte T\n[846] IV 15 sa queinte T\n[847] 20 sacorde S T\n[848] V 1 m_er_veile S reso_u_n T\n[849] 3 puiss T eleccio_u_n T\n[850] 13 t_re_ssentisme T\n[851] 15 lespousails T beneico_u_n F T beneiceon S beneicon G\n[852] 16 esglise S\n[853] 17 dissolucion S\n[854] 20 vengance T\n[855] VI 7, 14, 21 demonstre T\n[856] 8 eloigne S G\n[857] 9 destine S\n[859] 11 piere S G T\n[860] 18 De S sont S\n[861] VII _Margin_ am_m_ouit T\n[862] 2 darrein T\n[864] 6 bataile T\n[865] 8 celle T\n[867] VII 16 vengee S G\n[868] 19 tant _om._ S qil S G\n[869] 20 contretaile S G T\n[870] VIII 3 loos T\n[871] 4 encourt S T\n[873] 11 quell S G quelle T\n[875] 17 queux T en clos MSS.\n[877] IX _Margin_ Clemestram S T G\n[878] 4 croniqe S\n[879] 6 ceo] se F qil S T G\n[880] 17 repentace S\n[881] 18 Orestes T\n[882] X 3 Estoit S\n[883] 4 quoi T se _om._ S\n[887] X _Margin_ vna_m_ S\n[888] 8 Tarquinus T pensee S T G\n[890] 12 cotell F T G coutell S\n[892] _Margin_ Paulina_m_ T (_by correction_) G Paulinu_m_ F S\n[893] 18 embastiront T\n[894] 19 iuggement S T G\n[895] 20 prestre S T G\n[897] XI _Margin_ Elmeges S Gurmundi S G Abbinique F\n[898] 5 fille T\n[900] 9 seintefie T\n[901] 12 aillours S\n[902] 18 estoiont S T G ars S\n[904] 20 iuggement S T G\n[905] XII _Margin_ transmutatum S T B\n[906] 3 auoient T\n[908] 8 reso_u_n T G\n[909] 10 proteccio_u_n G\n[911] 17 decoccio_u_n T G\n[912] 18 deuouree T\n[913] 19 transforme T\n[914] 20 qui fuist T\n[915] XIII 6 enfist T\n[919] XIII 11 falsisine F\n[920] 17 esfroi T\n[922] XIV _Margin_ Bersabe S sepulcro F B sepulture S T G\n[923] 1 lumaine T\n[924] 3 la Bible S la bible T G enseigne S\n[927] 10 Mais quil S\n[928] 12 un autre] lautre F\n[929] XV _Margin_ ex_re_mos S G\n[930] XV _Owing to a slight damage to the leaf the beginnings of the\nfirst ten lines and a few syllables of the marginal summary are wanting\nin_ F.\n[931] 1 lestoire S G\n[934] 8 trust ... ffoire T\n[935] 11 plusdouls F T G\n[936] 12 plusq_ue_ F G\n[937] 14 oiseal T\n[938] XVI 1 es S G B et T de F\n[939] 4 condicio_u_n T\n[940] 6 Romeines T\n[941] 9 endoit F T\n[943] XVI 11 baundo_u_n S G\n[944] 12 Agardes G comparison S G\n[945] 16 plusfort MSS. professio_u_n S\n[947] 19 p_er_feccion S G\n[949] XVII _Margin_ due F\n[951] 6 troue T\n[952] 16 primere F monstre (?) T\n[954] XVIII _Margin_ adinvicem T\n[956] 4 aillours T\n[958] 9 endroit T\n[959] 12 Pourceo S T G purvoie S G\n[960] 13 quil S G naid G\n[961] 14 so_u_n F son S T G\n[964] 25 foruoie G\n[965] 27 en die S endie F T G\n[966] T _omits the_ \u2018Carmen de variis\u2019 etc., \u2018Est amor ...\nparticipantur ita,\u2019 _and combines the eight lines_, \u2018Lex docet\nauctorum,\u2019 _with the first piece_ \u2018Quis sit vel qualis\u2019. S _has the\ntitle thus_: Carmen quod Iohannes Gower sup_er_ amoris multiplici\nvarietate sub compendio metrice composuit.\n[967] 10 tenobrosa S\n[968] _The last two lines are omitted in_ B", "source_dataset": "gutenberg", "source_dataset_detailed": "gutenberg -  The complete works of John Gower, volume 1\n"}
]