3078softly—softely3080choere in—cheereand3082set—MS. sette, C. setmyne—Mynfor-brek—MS. for-breke, C. Forbrak3083entended[e]—entendede3084lyȝte—lyht3085seid—MS. seide, C. seid[me]—from C.3086þi—the3087mowe—mowen3088som tyme—whilom3089 [the]—from C.wronge—wronghaþ—MS. haþe3090don—MS. done, C. donwere—weeren3091namly—namely3092goode—good3094wiþ outen—withowte3095þinge—thing3097þere—therben ywondred—be wondryd3098flowreþ—MS. folweþ, C. flowrith3099rycchesse—Rychessesvertues—vertuwiþ outen—withowte3101in sted—in stide3102wicked—wikkedeal[le]—alleþing—thinges3103 [may]—from C.3104don—MS. done, C. doon3105wool—wolegoode—good3107grete—gretenbaissynge—enbasshinge3108alle—al3109ordeyne house—ordenee hows3111, 3113vyle—vyl3112heried—he heryedsholde—sholden3113þe—tho3114here byforne—her byfornkept—MS. kepte, C. kept3116good[e]—goode3117alwey(2)——feble—alwey owt castandfeble3118, 3119wiþ outen—withowte3119vertues—vertuus3122many[e]—manyesholle cessen—shollen cesen3123stedfast——stedfast—strengthyn the withstidfast3124seyn—MS. seyne, C. seyn3125 [haue]—from C.somtyme—whilom3126set—MS. sette, C. I-set3127put[te]furþe—putten forth3128weye—weybrynge—bryngenþi house—thin hows3129ficche—fycchen3130arysen—areysendon—MS. done, C. ydoñ3131paþe—paathshalt mowen—shal mowe3132sounde—sowndVIRTUE NEVER GOES UNREWARDED.[The fyrste metur.]SUNT ETENIM PENNE.ETCETERA.IHaue forI have nimble wings that enable the mind to rise from earth to heaven, to leave the clouds behind, to pass the region of perpetual flame, and to reach the starry mansion, journeying either by Phœbus’ radiant path, or accompanying cold and aged Saturn, or riding, as a soldier, with Mars.soþe swifte feþeres þat surmounten þe heyȝtof þe heuene whan þe swifte þouȝt haþ cloþed it self.in þo feþeres it dispiseþ þe hat[e]ful erþes.andsurmounteþþe heyȝenesse of þe greet[e] eyir.andit seiþ þe3136cloudes by-hynde hir bakandpasseþ þe heyȝt of þeregiounof þe fire þat eschaufiþ by þe swifte moeuyng ofþe firmament. til þat she a-reisiþ hir in til þe houses þatberen þe sterres.andioygneþ hir weyes wiþ þe sonne3140phebus.andfelawshipeþ þe weye of þe olde coldesaturnus. and she ymaked a knyȝt of þe clere sterre.[Chaucer’s Gloss.]þat is to seyne þat þe soule is maked goddys knyȝt byþe sekyng of treuþe to comen to þe verray knowlege of3144god.Through every sphere she (the mind) runs where night is most cloudless and where the sky is decked with stars, until she reaches the heaven’s utmost sphere—[* fol. 25.]and þilke soule renne[þ] by þe cercle *of þe sterresin alle þe places þere as þe shynyng nyȝt is depeynted.þat is to seyne þe nyȝt þat is cloudeles. for on nyȝtes þatben cloudeles it semeþ as þe heuene were peynted wiþ3148dyuerse ymages of sterres.andwhan þe soule haþ gonynouȝ she shal forleten þe last[e] poynt of þe heuene.VICE IS ALWAYS PUNISHED.then pressing on she shall be prepared to see the true Source of Light, where the great King of kings bears his mighty sceptre, and holds the reins of the universe.andshe shal pressenandwenden on þe bak of þe swiftefirmament. and she shal ben maked perfit of þe dredefulle3152clerenesse of god. ¶ þere haldeþ þe lorde of kyngesþe ceptre of his myȝtandattempereþ þe gouernementesof þis worlde.Here the great Judge, standing in shining robes, firmly guides his winged chariot, and rules the tumultuous affairs of the world.andþe shynynge iuge of þinges stable inhymself gouerneþ þe swifte carte. þat is to seyne þe3156circuler moeuyng of [the] sonne.If you at length shall arrive at this abode, you will say this is my country—here I was born—and here will I abide.andyif þi weye ledeþþe aȝeyne so þat þou be brouȝt þider. þan wilt þou seyenow þat þat is þe contre þat þou requeredest of whiche þoune haddest no mynde. but now it remenbreþ me wel3160here was I born. here wil I fastne my degree. here wilI dwelle.And should you deign to look on the gloomy earth, you’ll see those tyrants, the fear of wretched folk, banished from those fair realms.but yif þe lyke þan to loken on þe derkenesseof þe erþe þat þou hast for-leten. þan shalt þou seen þatþise felonous tyrauntes þat þe wrecched[e] poeple dredeþ3164now shule ben exiled from þilke faire contre.3133heyȝt of þe heuene—heyhte of heuene3134haþ—MS. haþe3136heyȝenesse——eyir—Roundnesse of the grete ayrseiþ—seth3137hir—his3138fire—Fyreschaufiþ—MS. eschaufiþe3139she—hehir—hym3140hir—his3141weye—weyþe——saturnus—MS. saturnus þe olde colde3142saturnus—saturnisshe—he3143soule—thowght3144treuþe—trowtheknowlege—knoleche3145soule—thoght3146depeynted—painted3149-50and whan——she shal—andwhanne he hath I-doon thereI-nowh he shal3149haþ—MS. haþe3150þe last[e]——heuene—the laste heuene3151-2she—he3152-3of þe——of god—of the worshipful lyht of god3153þere haldeþ—ther halt3155þis worlde—the world3156carte—cart or wayn3157 [the]—from C.3159whiche—which3161here(1, 2, 3)—herborn—MS. borne, C. bornwil(1)—wolwil(2)—wole3162lyke—likethderkenesse—dyrknesses3164wrecched[e]—wrecchede3165shule—shollenfrom—froTHE GOOD ARE ALWAYS STRONG.[The 2eprose.]TUNC EGO PAPE INQUAM.ETCETERA.ÞAnne seide IB.Ah! thou promisest me great things indeed!—but without delay, satisfy the expectations you have raised.þus. [owh] I wondre me þat þou by-hetestme so grete þinges. ne I ne doute nat þat þoune mayst wel performe þat þou by-hetest. but I preie þe3168oonly þis. þat þou ne tarie nat to telle me þilke þingesþat þou hast meoued.P.You must first be convinced that the good are always strong and powerful and the wicked destitute of strength.first quod she þou most nedesknowen. þat good[e] folk ben al wey strong[e]andmyȝty. and þe shrewes ben febleanddesertandnaked3172of alle strengþes.These assertions do mutually demonstrate each other.and of þise þinges certys eueryche ofhem is declaredandshewed by oþer.For since good and evil are contrary, if good be powerful evil must be impotent.¶ For so as goodandyuel ben two contraries. yif so be þat goode bestedfast. þansheweþ þe fieblesse of yuel al openly.And if the frailty of evil is known, the strength and stability of good must also be known to you.and3176yif þou knowe clerely þe freelnesse of yuel. þe stedfastnesseof goode is knowen.But to convince you I shall proceed to prove it from both these principles, establishing these truths, by arguments drawn first from one of these topics and then from the other.but for as moche as þe fey ofmy sentence shal be þe more fermeandhaboundaunt. Iwil goon by þat oon weyandby þat oþerandI wil conferme3180þe þinges þat ben purposed now on þis sideandnow on þat syde.Two things are necessary to every action—the Will and the Power; if either be wanting, nothing can be effected.¶ Two þinges þer ben in whiche þeeffect of alle þe dedes of man kynde standiþ. þat is toseyn. wilandpower. and yif þat oon of þise two fayleþ3184þere nis no þing þat may be don.A man can do nothing without the concurrence of his will, and if power faileth the will is of no effect.for yif þat wil lakkeþþere nys no wyȝt þat vndirtakeþ to done þat he wol notdon. and yif power fayleþ þe wille nis but inydelandstant for nauȝt.Hence, if you see a person desirous of getting what he cannot procure, you are sure he lacks power to obtain it.and þer of comeþ it þat yif þou se a3188wyȝt þat wolde getenþat he may nat geten. þou maystnat douten þat power ne fayleþ hymto hauenþat hewolde. ¶ þis is openandclere quod I. ne it may natben denyed in no manere.And if you see another do what he had a mind to do, can you doubt that he had the power to do it?and yif þou se a wyȝt quod3192she. þat haþ don þat he wolde don þou nilt nat doutenþat he ne haþ had power to done it.B.No, surely.no quod. I. and inþat. þat euery wyȝt may.P.A man, then, is esteemed powerful in respect of what he is able to do, and weak in relation to what he is unable to perform.in þat þat men may holdenhym myȝty. as who seiþ inas moche as a man is myȝty3196to done a þing. in so moche men halden hymmyȝty.and in þat þat he ne may. in þat men demen hym toben feble.B.That is true.I confesse it wel quod I.P.Do you remember that I proved that the will of man, following different pursuits, seeks happiness only?Remembriþ þe quodshe þat I. haue gadredandshewed by forseide resouns3200þat al þe entenciounof þe wil of mankynde whiche þatis lad by diuerse studies hastiþ to comen to blisfulnesse.¶ It remembreþ me wel quod I þat it hath ben shewed.THE IMPOTENCY OF THE WICKED.Do you recollect too, that it has been shown that happiness is the supreme good of men—and all desire this good, since all seek happiness?andrecordeþ þe nat þan quod she. þat blisfulnesse is3204þilke same goode þat men requeren. so þat whan þat[* fol. 25b.]blisfulnesse is requered *of alle. þat goode [also] isrequeredanddesired of al. It recordeþ me wel quod I.for haue it gretly alwey ficche[d] in my memorie.All men, then, good and bad, seek to acquire good?alle3208folk þan quod she goodeandeke badde enforcen hemwiþ oute difference of entenciounto comento goode.þat is a uerray consequence quod I.And it is certain that when men obtain good they become good?and certeyne is quodshe þat by þe getyng of goode ben men ymaked goode.3212B.It is most certain.þis is certeyne quod. I.P.Do good men, then, get what they desire?¶ þan geten goode men þat þeidesiren.B.It seems so.so semeþ it quod I.P.If evil men obtain the good, they can be no longer evil?but wicked[e] folk quodshe yif þei geten þe goode þat þei desirenþei [ne]mowen nat ben wicked.B.It is so.so is it quod .I.P.Since then both parties pursue the good, which only the virtuous obtain, we must believe that good men are powerful, and that the wicked are weak and feeble?¶ þan so as3216þat oonandþat oþer [quodshe] desiren good.andþegoode folk geten goodandnat þe wicked folk ¶ þannis it no doute þat þe goode folk ne ben myȝtyandþewicked folk ben feble.B.None can doubt this, save such as either consider not rightly the nature of things, or are incapable of comprehending the force of any reasoning.¶ who so þat euer quod I3220douteþ of þis. he ne may nat considre þe nature ofþinges. ne þe consequence of resoun. and ouer þis quod she.THE WICKED DO NOT SEEK ARIGHT THE SUPREME GOOD.P.If two beings have the same end in view—and one of them accomplishes his purpose by the use of natural means, while the other not using legitimate means does not attain his end—which of these two is the most powerful?¶ yif þat þer ben two þinges þat han o samepurpos by kynde.andþat one of hempursueþandperformeþ3224þilke same þinge by naturel office.andþat oþerne may nat done þilk naturel office. but folweþ byoþer manere þan is couenable to nature ¶ Hym þatacomplisiþ hys purpos kyndely.andȝit he ne acomplisiþ3228nat hys owen purpos. wheþer of þise two demestþou for more myȝty.B.Illustrate your meaning more clearly.¶ yif þat I coniecte quod .I. þatþou wilt seye algates. ȝit I desire to herkene it morepleynely of þe.P.The motion of walking is natural to man? And this motion is the natural office of the feet? Do you grant this?þou nilt nat þan denye quod she þat þe3232moeuementȝ of goynge nis in men by kynde. no for soþequod I. ne þou ne doutest nat quod she þat þilke natureloffice of goynge ne be þe office of feet.B.I do.I ne douteit nat quod .I.P.If, then, he who is able to use his feet walks, whilst another lacking this power creeps on his hands—surely he that is able to move naturally upon his feet is more powerful than he who cannot.þan quod she yif þat a wyȝt be myȝty to3236moeueandgoþ vpon hys feet. and anoþer to whomþilke naturel office of feet lakkeþ. enforceþ hym to gonecrepynge vponhys handes. ¶ whiche of þise two auȝteto ben holden more myȝty by ryȝt. knyt furþe þe remenaunt3240quod I. ¶ For no wyȝt ne douteþ þat he þatmay gone by naturel office of feet. ne be more myȝtyþan he þat ne may natP.The good and bad seek the supreme good: the good by the natural means of virtue—the wicked by gratifying divers desires of earthly things (which is not the natural way of obtaining it).¶ but þe souereyne good quodshe þat is euenlyche purposed to þe good folkandto3244badde. þe good folke seken it by naturel office ofuertues.andþe shrewes enforcen hem to geten it bydyuerse couetise of erþely þinges. whiche þat nis nonaturel office to geten þilke same souereyne goode.3248Do you think otherwise?trowest þou þat it be any oþer wyse.B.The consequence is plain, and that follows from what has been granted—that the good are powerful, while the wicked are feeble.nay quod .I. for þeconsequence is openandshewynge of þinges þat I hauegraunted. ¶ þat nedes goode folk moten ben myȝty.andshrewes febleandvnmyȝty.P.You rightly anticipate me; for it is a good sign, as physicians well know, when Nature exerts herself and resists the malady.¶ þou rennest aryȝt3252byfore me quod she.andþis is þe iugement þat is toseyn. ¶ I iuge of þe ryȝt as þise leches ben wont fortohopen of seke folk whan þei aperceyuen þat nature isredressedandwiþstondeþ to þe maladie.But, as you are so quick of apprehension, I shall continue this mode of reasoning.¶ But for I3256see þe now al redy to þe vndirstandynge I shal sheweþe more þilkeandcontinuel resouns.The weakness of the wicked is conspicuous—they cannot attain the end to which their natural disposition prompts and almost compels them; what would become of them without this natural prompting, so powerful and irresistible?¶ For loke nowhow gretly shewiþ þe feblesseandinfirmite of wickedfolke. þat ne mowen nat come to þat hire naturel3260entenciounledeþ hem.andȝitte almost þilk naturelentenciounconstreineþ hem. ¶ and what wereto demeþan of shrewes. yif þilke naturel helpe hadde for-letenhem. ¶ þe whiche naturel helpe of entencioungoþ alwey3264byforne hem.andis so grete þat vnneþ it may beouercomen.Consider how great is the impotence of the wicked. (The greater the things desired, but unaccomplished, the less is the power of him that desires, and is unable to attain his end.)¶ Considre þan how gret defaute of powerandhow gret feblesse þere is in grete felonous folk aswho seiþ þe gretter þinges þat ben coueitedandþe desire3268nat accomplissed of þe lasse myȝt is he þat coueiteþ itandmay nat acomplisse. ¶ And forþi philosophie seiþþus by souereyne good.The wicked seek after no trivial things—which they fail to obtain; but they aspire in vain to the sovereign good, which they endeavour day and night to obtain.¶ Sherewes ne requere natlyȝt[e] medes ne veyne gaines whiche þei ne may nat3272folwen ne holden. but þei faylenof þilke some of þeheyȝte of þinges þat is to seyne souereyne good. ne þisewrecches ne comen nat to þe effect of souereyne good.[* fol. 26.]*þe whiche þei enforcen hem oonly to getenby nyȝtes3276andby dayes.The good attain the end of their desires, and therein their power is manifested.¶ In þe getyn[g] of whiche goode þestrengþe of good folk. is ful wel ysen.For as you deem him a good walker that goes to the end of his journey, so you must esteem him powerful that attains his desires, beyond which there is nothing to desire.For ryȝt so asþou myȝtest demen hym myȝty of goynge þat goþ onhys feet til he myȝt[e] come to þilke place fro þe whiche3280place þere ne lay no wey forþer to be gon. Ryȝt somost þou nedes demen hym for ryȝt myȝty þat getiþandatteiniþ to þe ende of alle þinges þat ben to desire.by-ȝonde þe whiche ende þat þer nis no þing to desire.3284THE WICKED HAVE NO REAL EXISTENCE.Wicked men, then, are destitute of those powers which the good so amply possess.¶ Of whiche power of good folk men may conclude þatwicked men semen to ben bareyneandnaked of allestrengþe.Wherefore do they leave virtue, and follow vice? Is it because they are ignorant of good?For whi forleten þei vertuesandfolwenvices. nis it nat for þat þei ne knowen nat þe goodes.3288What is more weak and base than the blindness of ignorance? Or do they know the way they ought to follow, but are led astray by lust and covetousness?¶ But what þing is more febleandmore caitif þan is þeblyndenesse of ignoraunce. or ellys þei knowen ful welwhiche þinges þat þei auȝten to folwen ¶ but lecheryeandcouetise ouerþroweþ hem mysturned.And so, indeed, weak-minded men are overpowered by intemperance, for they cannot resist vicious temptations.¶ and certis3292so doþ distemperaunce to feble men. þat ne mowennatwrastle aȝeins þe vicesDo they willingly desert Good and turn to Evil? If they do so, they not only cease to be powerful, but even cease to exist.¶ Ne knowen þei nat þan welþat þei foreleten þe good wilfully.andturnen hem vilfullyto vices. ¶ And in þis wise þei ne forleten nat3296oonly to ben myȝty. but þei forleten al outerly in anywise forto benFor those who neglect the common end of all beings, cease to exist.¶ For þei þat forleten þe comune fyn ofalle þinges þat ben. þei for-leten also þerwiþ al fortoben.You may marvel that I assert that the wicked, the majority of the human race, have no existence—but it is, however, most true.and perauenture it sholde semen to som folk þat3300þis were a merueile to seyne þat shrewes whiche þatcontienen þe more partie of menne ben nat. ne han nobeynge. ¶ but naþeles it is so.andþus stant þis þingThat the wicked are bad I do not deny—for þei þat ben shrewes I denye nat þat þei ben shrewes.3304but I do not admit that they have any real existence.but I denyeandsey[e] symplely and pleynly þat þei[ne] ben nat. ne han no beynge.You may call a corpse a dead man, but you cannot with propriety call it a man.for ryȝt as þou myȝtestseyn of þe careyne of a man þat it were a ded man.¶ but þou ne myȝtest nat symplely callen it a man.3308So the vicious are profligate men, but I cannot confess they absolutely exist.¶ So graunt[e] I wel for soþe þat vicious folk benwicked. but I ne may nat graunten absolutelyandsymplely þat þei ben.That thing exists that preserves its rank, nature, and constitution, but when it loses these essentials it ceases to be.¶ For þilk þing þat wiþholdeþ ordreandkepiþ nature. þilk þing isandhaþ3312beynge. but þat þing þat faileþ of þat. þat is to seynehe þat forletiþ naturel ordre he for-letiþ þilk beyngþat is set in hys nature.But, you may say that the wicked have apowerto act, nor do I deny it; but their power is an effect of weakness.but þou wolt sein þat shrewesmowen. ¶ Certys þat ne denye I nat. ¶ but certys3316hir power ne descendeþ nat of strengþe but of feblesse.They can do evil, but this they could not do, if they retained the power of doing good.for þei mowen don wickednesses. þe whiche þei nemyȝten nat don yif þei myȝtendwelle in þe formeandin þe doynge of goode folke.This power, then, clearly shows their impotence.¶ And þilke power3320sheweþ ful euydently þat þei ne mowen ryȝt nauȝt.POWER, AN ATTRIBUTE OF THE CHIEF GOOD.For as evil is nothing, it is clear that while the wicked can only do evil they can do nothing.¶ For so as I haue gaderedandproued a lytel her byfornþat yuel is nauȝt.andso as shrewes mowen oonlybut shrewednesse. þis conclusiounis al clere. þat3324shrewes ne mowen ryȝt nat to han power.That you may understand the force of this power, I have proved that nothing is more powerful than the sovereign good.and for asmoche as þou vndirstonde whiche is þe strengþe þat ispower of shrewes. I haue diffinised a lytel here byfornþat no þing nis so myȝty as souereyne goodB.That is true.¶ þat is3328soþe quod .I.P.And that supreme good can do no evil?[andthilke same souereyn good may donnon yuel //B.Certainly not.Certes no quodI]P.Is there any one who thinks that man can do all things?¶ Is þer any wyȝt þanquod she þat weniþ þat men mowen don alle þinges.B.No sane man can think so.No man quod .I. but yif he be out of hys witte.P.But men may do evil.¶ but3332certys sherewes mowen doñ yuel quod she.B.I would to God they could not.¶ ȝe woldegod quod I þat þei ne myȝtendon none.P.Since he that can do good, can do all things, and he that has power to do evil cannot do all things, therefore the evil-doers are less powerful.þat quod sheso as he þat is myȝty to done oonly but good[e] þingesmay don alle þinges. and þei þat ben myȝty to done3336yuel[e] þinges ne mowen nat alle þinges. þan is þis openþingandmanifest þat þei þat mowendon yuel ben oflasse power.Let me add too thatpoweris one of the things to be desired, and that all such things are to be referred to the chief good (the perfection of their nature).and ȝitte to proue þis conclusiounþerehelpeþ me þis þat I haue shewed here byforne. þat al3340power is to be noumbred amonge þinges þat men auȝtenrequere.andhaue shewed þat alle þinges þat auȝten bendesired ben referred to good ryȝt as to a manere heyȝteof hyr nature.But the power of doing evil has no relation to that Good, therefore it is not desirable;¶ But for to mowen don yueland3344felonye ne may nat ben referred to good. þan nis natyuel of þe noumbre of þinges þat auȝten.[* fol. 26b.]*be desired.but as all power is desirable, it is clear that the ability to do evil is not power.but al power auȝt[e] ben desiredandrequered. ¶ þan isit openandcler þat þe power ne þe moeuyng of shrewes3348nis no powere.It clearly follows from this reasoning, that the good only are powerful while the vicious are feeble.andof alle þise þinges it sheweþ wel þatþe goode folk ben certeynly myȝty.andþe shrewes bendouteles vnmyȝtyAnd Plato’s opinion is hereby verified that thewiseonly have the power to do what they desire; the wicked may follow the dictates of their lusts, but their great aim and desire,i. e.HAPPINESS, they can never attain.¶ And it is clereandopen þat þilkesentence of plato is uerrayandsoþe. þat seyþ þat oonly3352wisemenmay [doon] þat þei desiren.andshrewesmowen haunten þat hem lykeþ. but þat þei desiren þatis to seyne to comen to souereyne good þei ne han nopower to acomplissen þat.The wicked may gratify their desires, thinking to attain the chief good (for which they wish), but they can never possess it, for impiety and vice can never be crowned with happiness.¶ For shrewes don þat hem3356list whan by þo þinges in whiche þei deliten þei wenento atteyne to þilke good þat þei desiren. but þei ne getenne atteynen nat þer to. ¶ for vices ne comen nat toblisfulnesse.33603166 [owh]—from C.3171good[e]—goodestrong[e]—stronge3172desert—dishert3173eueryche—euerich3175goode—good3176stedfast—stidefast3177freelnesse—frelenessestedfastnesse—stidefastnesse3178goode—good3180oon—oowil(2)—wole3185-6þere—ther3185don—MS. done, C. don3186done—don3187wille—wil3188comeþ—comht3189mayst—MS. mayste, C. mayst3191clere—cler3192denyed—denoyed3193-4haþ—MS. haþe3193don(both)—MS. done, C. doon3194had—MS. hadde, C. haddone—doon3196as moche—so moche3197done—doonmoche—mochelhalden—halt3201whiche—which3202lad—MS. ladde, C. lad3203it hath ben—MS. I herde þe, C. it hath ben3205-6goode—good3206 [also]—from C.3207al—alleIt——I—it ne recordeth me nat quodI3210-12(1)-15goode—good3214wicked[e]—wikkede3215 [ne]—from C.3216mowen—mowe3217 [quod she]—from C.3218wicked—wilke(? wikke)3220wicked—wikkede3226þilk—thilke3229owen—owne3231wilt—woltherkene—herkne3232pleynely—pleynlydenye—denoye3233moeuementȝ—Moeuement3237goþ—MS. goþehys—hise3238gone—goon3239hys—hisewhiche—which3240more—the Moorefurþe—forth3242gone—gon3245good—goode3246uertues—vertuus3247whiche—which3248goode—good3253byfore—by-forn3254forto—to3255seke—sike3259wicked—wikkede3260come—comyn3261þilk—thilke3262deme—demen3263-4helpe—help3264whiche—whichgoþ—MS. goþe3265grete—gretvnneþ—vnnethebe ouercomen—ben ouercome3267þere—thergrete—wikkede3268þinges—thingben—is3271Sherewes ne requere—ne shrewes ne requeren3272lyȝt[e]—lyhteveyne—veynnat—omitted3276whiche—which3277getyn[g]—getingewhiche goode—which good3278ysen—MS. and C. ysene3279goþ—MS. goþe3280myȝt[e]—myhte3281þere—therlay—layeforþer—fortherebe—ben3283desire—desired3284þat—omitted3285whiche—the whichþat—þat the3286ben—be3291auȝten to folwen—owhten folwe3293doþ—MS. doþe, C. doth3394wrastle—wrastlen3295vilfully—wilsfully3297outerly—owtrely3301seyne—seyen3304-5denye—denoye3305sey[e]symplely—seye sympeli3306 [ne]—from C.3307seyn—seyen3309graunt[e]—graunte3311-12þilk—thilke3312haþ—MS. haþe3313þat(1)—whatseyne—seyn3314þilk—thilke3315set—MS. sette, C. set3316denye—denoye3318don—MS. done, C. don3319myȝten(1)—myhtedwelle—dwellin3320goode—good3324shrewednesse—shrewednessesclere—cleer3325nat——power—nawht ne han no power3326whiche—whichþat is—of this3327here—her3328nis—is3329soþe—soth3329, 3330 [and thilke——quod I]—from C.3334don—MS. done, C. donnone þat—non thanne3335done—doongood[e]—goode3336don—MS. done, C. dondone—don3337yuel[e]—yueleþis—it3338don—MS. done, C. don3339ȝitte—yitþere—ther3340shewed here byforne—Ishewed her by-fornal—alle3341amonge—among3344don—MS. done, C. don3346auȝten be—owhte ben3347al—alleauȝt[e]—owhte3351clere—cler3352soþe—sothþat seyþ—MS. but siþe, C. þat seyth3353 [doon]—from C.3355seyne—seyn3357whiche—whichTHE WICKED ARE UNHAPPY.[The ijdeMetur.]QUOS UIDES SEDERE CELSOS.Who so þat þeWhosoever might strip of their purple coverings, proud kings, who, surrounded by their guards, sit on lofty thrones, and whose stern looks wear fierce threatenings, and boiling breasts breathe fury; would see those mighty lords inwardly fettered, and tormented by lust, passion, grief, and delusive hopes.couertures of her veyn apparailesmyȝt[e] strepen of þise proude kynges þat þouseest sitten on heyȝe in her chayeres glyterynge inshynynge purpre envyroned wiþ sorweful armures3364manasyng wiþ cruel mouþe. blowyng by woodnesse ofherte. ¶ He sholde se þan þat ilke lordes beren wiþinne hir corages ful streyte cheynes for leccherye tormentiþhemon þat oon syde wiþ gredy venymsand3368troublable Ire þat araiseþ in hem þe floodes of troublyngestourmentiþ vpon þat oþer side hir þouȝt. or sorwe halthemwery or ycauȝt. or slidynganddisseyuyng hopetourmentiþ hem.Since, then, so many tyrants bear sway over one head—that lord, oppressed by so many masters (i. e. vices), is weak and feeble, and his actions are not obedient to his will.And þerfore syn þou seest on heed.3372þat is to seyne oon tyraunt bere so many[e] tyrauntis.þanne doþ þilk tyraunt nat þat he desiriþ. syn heis cast doune wiþ so many[e] wicked lordes. þat is toseyn wiþ so many[e] vices. þat han so wicked lordshipes3376ouer hym.3361-63her—hir3362myȝt[e]—myhte3363heyȝe—heygh3364sorweful—sorwful3365mouþe—Mowth3366se—seenilke—thilke3368on—in3369hem—hym3371disseyuyng—deceyuynge3373seyne—seynbere—beeren3373-75-76many[e]—manye3373tyrauntis—tyranyes3374doþ—MS. doþeþilk—thilke3375doune—downwicked—wikkede3376wicked—wikkedlyTHEY DO NOT ESCAPE PUNISHMENT.[The iij.deprose.]VIDES NE IGITUR QUANTO.SEest þou natSee you not in how great and filthy a mire the wicked wallow?þan in how gret filþe þise shrewes benywrapped.andwiþ whiche cleernesse þise goodfolk shynen.This is a proof that good folks do not go unrewarded, nor do the evil-doers escape punishment.In þis sheweþ it wel þat to good folk ne3380lakkeþ neuer mo hir medes. ne shrewes ne lakkenneuer mo tourmentis.Every action is done for a certain end, and that end is the reward of the action.for of alle þinges þat ben ydonþilke þing for whiche any þing is doon. it semeþ as byryȝt þat þilke þing be þe mede of þat. as þus. ¶ yif a3384man renneþ in þe stadie or in þe forlonge for þe corone.þan lieþ þe mede in þe corone for whiche he renneþ.But Happiness is that good for which all things are done. Therefore happiness is the reward which all the human race seek as the reward of their actions.¶ And I haue shewed þat blisfulnesse is þilke samegood for whiche þat alle þingusben don. þan is þilke3388same good purposed to þe werkes of mankynde ryȝt asa comune mede.This good is inseparable from the virtuous, therefore virtue can never want its reward.whiche mede ne may ben disseueredfro good folk. for no wyȝt as by ryȝt fro þennes forþeþat hym lakkiþ goodnesse ne shal ben cleped good.3392For whiche þing folk of good[e] maneres her medes neforsaken hem neuer mo.Evil men may rage as they please against the good, but the crown of the wise shall not fall nor fade.For al be it so þat shereweswaxen as wood as hem list aȝeynes good[e] folk. ȝitteneuer þe les þe corone of wise men ne shal nat fallen3396ne faden.The wickedness of another cannot deprive a virtuous soul of its own honour.¶ For foreine shrewednesse ne bynymeþnat fro þe corages of good[e] folk hire propre honoure.THE REWARD OF THE GOOD.If a man pride himself on the possession of an advantage received from another, he may be deprived of it, either by the giver or by others.but yif þat any wyȝt reioiseþ hem of goodnesse þat þeihad[de] taken fro wiþoute. as who seiþ yif [þat] any3400wyȝt had[de] hys goodnesse of any oþer man þan ofhym self. certys he þat ȝaf hym þilke goodnesse orellys som oþer wyȝt myȝt[e] bynym[e] it hym.But, as the reward of the virtuous is derived from virtue, a man cannot lose this meed unless he ceases to be virtuous.but foras moche as to euery wyȝt hys owen propre bounte3404ȝeueþ hymhys mede. þan at arst shal he faylen ofmede whan he forletiþ to ben good.Lastly, since a reward is desired because it is supposed to be a good, can we believe that he who is capable of good is deprived of the recompence?andat þe laste soas alle medes benrequered for men wenen þat þei bengood[e]. who is he þat wolde deme þat he þat is ryȝt3408myȝty of goode were partles of mede.[* fol. 27.]What reward shall he receive?*andof whatmede shal he be gerdoned.Certainly the fairest and richest of all rewards.certys of ryȝt faire medeandryȝt greet abouen alle medes.Call to mind that excellent corollary I have already given thee, and reason thus:—¶ Remembre þe ofþilk noble corolarie þat I ȝaf þe a lytel here byforne.3412andgadre it to gidre in þis manere.Since the supreme good is happiness, it follows that all good men are happy in as much as they are good; but if they are happy they must become as it were gods.so as god hym selfis blisfulnesse. þan is it clereandcerteyn. þat alle goodfolk ben makid blisful for þei ben good[e]. and þilkefolk þat ben blisful it accordiþandis couenable to ben3416godde[s].The reward (i. e.divinity) of the righteous is such that no time can impair it, no power can diminish it, nor can any wickedness obscure it.þan is þe mede of goode folk swiche. þat noday [ne] shal enpeyren it. ne no wickednesse shal endirkenit. ne power of no wyȝt ne shal nat amenusen itþat is to seyn to ben maked goddes.Since, then, happiness belongs to good men, punishment inseparably attends the wicked.¶ and syn it is3420þus þat goode men ne faylen neuer mo of hiremedes.¶ certys no wise man ne may doute of þe vndepartablepeyne of shrewes. ¶ þat is to seyn þat þe peyne ofshrewes ne departiþ nat from hem self neuer mo.3424VIRTUE EXALTS MANKIND.For sincegoodandevilare contraries, so arerewardsandpunishments.¶ For so as goodeandyuelandpeyneandmedes bencontrarie it mot nedes ben þat ryȝt as we seen by-tidenin gerdounof goode.It is evident that rewards follow good actions, and punishments attend evil actions; then as virtue itself is the reward of the virtuous, so vice is the punishment of the vicious.þat also mot þe peyne of yuelanswereby þe contrarie partye to shrewes. now þan so3428as bounteandprowesse ben þe medes to goode folk.also is shrewednesse it self torment to shrewesHe who is punished with pain and uneasiness knows that he is afflicted with evil.¶ þanwho so þat euer is entecchedanddefouled wiþ yuel.If, then, the wicked did rightly understand themselves they would perceive that they are not exempted from punishment.yif shrewes wolen þan preisen hem self may it semen3432to hem þat þei ben wiþ outenpartye of tourment.Since vice, the extreme and worst kind of evil, not only afflicts them, but infects and entirely pollutes them.synþei ben swiche þat þe [vtteriste wikkednesse / þat is toseyn wikkede thewes / which þat is the] outeresteandþe w[or]ste kynde of shrewednesse ne defouliþ nat ne3436entecehiþnat hem oonly but infectiþandenuenemyþhemgretelyBut contemplate the punishment of the wicked.¶ And al so loke on shrewes þat ben þecontrarie partye of goode men. how grete peyne felawshipeþandfolweþ hem.You have been taught thatunityis essential to being and is good—and all that have this unity are good; whatsoever, then, fails to be good ceases to exist.¶ For þou hast lerned a litel3440here byforn þat al þing þat isandhaþ beynge is oon.andþilke same oon is good. þan is þis consequence þatit semeþ wel. þat al þat isandhaþ beynge is good. þisis to seyne. as who seiþ þat beyngeandvniteand3444goodnesse is al oon.andin þis manere it folweþ þan.þat al þing þat faileþ to ben good. it styntiþ forto be.andforto haue any beynge.So that it appears that evil men must cease to be what they were.wher fore it is þat shrewesstynten forto ben þat þei weren.That they were once men, the outward form of the body, which still remains, clearly testifies.but þilke oþer forme3448of mankynde. þat is to seyne þe forme of þe body wiþoute. shewiþ ȝit þat þise shrewes were somtyme men.HE WHO CEASES TO BE VIRTUOUS CEASES TO BE A MAN.Wherefore, when they degenerate into wickedness they lose their human nature.¶ wher fore whan þei ben peruertedandtorned in tomalice. certys þan han þei forlorn þe nature of mankynde.3452But as virtue alone exalts one man above other men, it is evident that vice, which divests a man of his nature, must sink him below humanity.but so as oonly bounteandprowesse may enhawnseeuery man ouer oþer men. þan mot it nedes beþat shrewes whiche þat shrewednesse haþ cast out of þecondiciounof mankynde ben put vndir þe meriteand3456þe deserte of men.You cannot, therefore, esteem him to be a man whom you see thus transformed by his vices.þan bitidiþ it þat yif þou seest awyȝt þat be transformed in to vices. þou ne mayst natwene þat he be a man.The greedy robber, you will say, is like awolf.¶ For ȝif he [be] ardaunt inauarice.andþat he be a rauynourby violence of3460foreine rychesse. þou shalt seyn þat he is lyke to awolf.He who gives no rest to his abusive tongue, you may liken to ahound.andyif he be felonousandwiþ out resteandexercise hys tonge to chidynges. þou shalt lykene hymto þe hounde.Does he delight in fraud and trickery? then is he like youngfoxes.andyif he be a preue awaitouryhidand3464reioyseþ hym to rauysshe by wyles. þou shalt seynehym lyke to þe fox whelpes.Is he intemperate in his anger? then men will compare him to a raginglion.¶ And yif he be distempreandquakiþ for ire men shal wene þat he bereþþe corage of a lyoun.If he be a coward, he will be likened to ahart.andyif he be dredefulandfleynge3468and dredeþ þinges þat ne auȝten nat ben dred. menshal holde hym lyke to þe herte.If he be slow, dull, and lazy, then is he like anass.andyif he be sloweandastonedandlache. he lyueþ as an asse.Is he fickle and inconstant? Then is he like abird.andyif hebe lyȝtandvnstedfast of corageandchaungeþ ay his3472studies. he is lickened to briddes.Doth he wallow in filthy lusts? Then doth he roll himself in the mire like a nastysow.¶andyif he beplounged in fouleandvnclene luxuries. he is wiþholdenin þe foule delices of þe foule soowe.It follows, then, that he who ceases to be virtuous, ceases to be a man; and, since he cannot attain divinity, he is turned into a beast.¶ þan folweþ itþat he þat forletiþ bounteeandprowesse. he forletiþ to3476ben a man. syn he ne may nat passe in to þe condiciounof god. he is tourned in to a beest.
3078softly—softely3080choere in—cheereand3082set—MS. sette, C. setmyne—Mynfor-brek—MS. for-breke, C. Forbrak3083entended[e]—entendede3084lyȝte—lyht3085seid—MS. seide, C. seid[me]—from C.3086þi—the3087mowe—mowen3088som tyme—whilom3089 [the]—from C.wronge—wronghaþ—MS. haþe3090don—MS. done, C. donwere—weeren3091namly—namely3092goode—good3094wiþ outen—withowte3095þinge—thing3097þere—therben ywondred—be wondryd3098flowreþ—MS. folweþ, C. flowrith3099rycchesse—Rychessesvertues—vertuwiþ outen—withowte3101in sted—in stide3102wicked—wikkedeal[le]—alleþing—thinges3103 [may]—from C.3104don—MS. done, C. doon3105wool—wolegoode—good3107grete—gretenbaissynge—enbasshinge3108alle—al3109ordeyne house—ordenee hows3111, 3113vyle—vyl3112heried—he heryedsholde—sholden3113þe—tho3114here byforne—her byfornkept—MS. kepte, C. kept3116good[e]—goode3117alwey(2)——feble—alwey owt castandfeble3118, 3119wiþ outen—withowte3119vertues—vertuus3122many[e]—manyesholle cessen—shollen cesen3123stedfast——stedfast—strengthyn the withstidfast3124seyn—MS. seyne, C. seyn3125 [haue]—from C.somtyme—whilom3126set—MS. sette, C. I-set3127put[te]furþe—putten forth3128weye—weybrynge—bryngenþi house—thin hows3129ficche—fycchen3130arysen—areysendon—MS. done, C. ydoñ3131paþe—paathshalt mowen—shal mowe3132sounde—sownd
3078softly—softely
3080choere in—cheereand
3082set—MS. sette, C. setmyne—Mynfor-brek—MS. for-breke, C. Forbrak
3083entended[e]—entendede
3084lyȝte—lyht
3085seid—MS. seide, C. seid[me]—from C.
3086þi—the
3087mowe—mowen
3088som tyme—whilom
3089 [the]—from C.wronge—wronghaþ—MS. haþe
3090don—MS. done, C. donwere—weeren
3091namly—namely
3092goode—good
3094wiþ outen—withowte
3095þinge—thing
3097þere—therben ywondred—be wondryd
3098flowreþ—MS. folweþ, C. flowrith
3099rycchesse—Rychessesvertues—vertuwiþ outen—withowte
3101in sted—in stide
3102wicked—wikkedeal[le]—alleþing—thinges
3103 [may]—from C.
3104don—MS. done, C. doon
3105wool—wolegoode—good
3107grete—gretenbaissynge—enbasshinge
3108alle—al
3109ordeyne house—ordenee hows
3111, 3113vyle—vyl
3112heried—he heryedsholde—sholden
3113þe—tho
3114here byforne—her byfornkept—MS. kepte, C. kept
3116good[e]—goode
3117alwey(2)——feble—alwey owt castandfeble
3118, 3119wiþ outen—withowte
3119vertues—vertuus
3122many[e]—manyesholle cessen—shollen cesen
3123stedfast——stedfast—strengthyn the withstidfast
3124seyn—MS. seyne, C. seyn
3125 [haue]—from C.somtyme—whilom
3126set—MS. sette, C. I-set
3127put[te]furþe—putten forth
3128weye—weybrynge—bryngenþi house—thin hows
3129ficche—fycchen
3130arysen—areysendon—MS. done, C. ydoñ
3131paþe—paathshalt mowen—shal mowe
3132sounde—sownd
VIRTUE NEVER GOES UNREWARDED.
IHaue forI have nimble wings that enable the mind to rise from earth to heaven, to leave the clouds behind, to pass the region of perpetual flame, and to reach the starry mansion, journeying either by Phœbus’ radiant path, or accompanying cold and aged Saturn, or riding, as a soldier, with Mars.soþe swifte feþeres þat surmounten þe heyȝtof þe heuene whan þe swifte þouȝt haþ cloþed it self.in þo feþeres it dispiseþ þe hat[e]ful erþes.andsurmounteþþe heyȝenesse of þe greet[e] eyir.andit seiþ þe3136cloudes by-hynde hir bakandpasseþ þe heyȝt of þeregiounof þe fire þat eschaufiþ by þe swifte moeuyng ofþe firmament. til þat she a-reisiþ hir in til þe houses þatberen þe sterres.andioygneþ hir weyes wiþ þe sonne3140phebus.andfelawshipeþ þe weye of þe olde coldesaturnus. and she ymaked a knyȝt of þe clere sterre.[Chaucer’s Gloss.]þat is to seyne þat þe soule is maked goddys knyȝt byþe sekyng of treuþe to comen to þe verray knowlege of3144god.Through every sphere she (the mind) runs where night is most cloudless and where the sky is decked with stars, until she reaches the heaven’s utmost sphere—[* fol. 25.]and þilke soule renne[þ] by þe cercle *of þe sterresin alle þe places þere as þe shynyng nyȝt is depeynted.þat is to seyne þe nyȝt þat is cloudeles. for on nyȝtes þatben cloudeles it semeþ as þe heuene were peynted wiþ3148dyuerse ymages of sterres.andwhan þe soule haþ gonynouȝ she shal forleten þe last[e] poynt of þe heuene.
VICE IS ALWAYS PUNISHED.
then pressing on she shall be prepared to see the true Source of Light, where the great King of kings bears his mighty sceptre, and holds the reins of the universe.andshe shal pressenandwenden on þe bak of þe swiftefirmament. and she shal ben maked perfit of þe dredefulle3152clerenesse of god. ¶ þere haldeþ þe lorde of kyngesþe ceptre of his myȝtandattempereþ þe gouernementesof þis worlde.Here the great Judge, standing in shining robes, firmly guides his winged chariot, and rules the tumultuous affairs of the world.andþe shynynge iuge of þinges stable inhymself gouerneþ þe swifte carte. þat is to seyne þe3156circuler moeuyng of [the] sonne.If you at length shall arrive at this abode, you will say this is my country—here I was born—and here will I abide.andyif þi weye ledeþþe aȝeyne so þat þou be brouȝt þider. þan wilt þou seyenow þat þat is þe contre þat þou requeredest of whiche þoune haddest no mynde. but now it remenbreþ me wel3160here was I born. here wil I fastne my degree. here wilI dwelle.And should you deign to look on the gloomy earth, you’ll see those tyrants, the fear of wretched folk, banished from those fair realms.but yif þe lyke þan to loken on þe derkenesseof þe erþe þat þou hast for-leten. þan shalt þou seen þatþise felonous tyrauntes þat þe wrecched[e] poeple dredeþ3164now shule ben exiled from þilke faire contre.
3133heyȝt of þe heuene—heyhte of heuene3134haþ—MS. haþe3136heyȝenesse——eyir—Roundnesse of the grete ayrseiþ—seth3137hir—his3138fire—Fyreschaufiþ—MS. eschaufiþe3139she—hehir—hym3140hir—his3141weye—weyþe——saturnus—MS. saturnus þe olde colde3142saturnus—saturnisshe—he3143soule—thowght3144treuþe—trowtheknowlege—knoleche3145soule—thoght3146depeynted—painted3149-50and whan——she shal—andwhanne he hath I-doon thereI-nowh he shal3149haþ—MS. haþe3150þe last[e]——heuene—the laste heuene3151-2she—he3152-3of þe——of god—of the worshipful lyht of god3153þere haldeþ—ther halt3155þis worlde—the world3156carte—cart or wayn3157 [the]—from C.3159whiche—which3161here(1, 2, 3)—herborn—MS. borne, C. bornwil(1)—wolwil(2)—wole3162lyke—likethderkenesse—dyrknesses3164wrecched[e]—wrecchede3165shule—shollenfrom—fro
3133heyȝt of þe heuene—heyhte of heuene
3134haþ—MS. haþe
3136heyȝenesse——eyir—Roundnesse of the grete ayrseiþ—seth
3137hir—his
3138fire—Fyreschaufiþ—MS. eschaufiþe
3139she—hehir—hym
3140hir—his
3141weye—weyþe——saturnus—MS. saturnus þe olde colde
3142saturnus—saturnisshe—he
3143soule—thowght
3144treuþe—trowtheknowlege—knoleche
3145soule—thoght
3146depeynted—painted
3149-50and whan——she shal—andwhanne he hath I-doon thereI-nowh he shal
3149haþ—MS. haþe
3150þe last[e]——heuene—the laste heuene
3151-2she—he
3152-3of þe——of god—of the worshipful lyht of god
3153þere haldeþ—ther halt
3155þis worlde—the world
3156carte—cart or wayn
3157 [the]—from C.
3159whiche—which
3161here(1, 2, 3)—herborn—MS. borne, C. bornwil(1)—wolwil(2)—wole
3162lyke—likethderkenesse—dyrknesses
3164wrecched[e]—wrecchede
3165shule—shollenfrom—fro
THE GOOD ARE ALWAYS STRONG.
ÞAnne seide IB.Ah! thou promisest me great things indeed!—but without delay, satisfy the expectations you have raised.þus. [owh] I wondre me þat þou by-hetestme so grete þinges. ne I ne doute nat þat þoune mayst wel performe þat þou by-hetest. but I preie þe3168oonly þis. þat þou ne tarie nat to telle me þilke þingesþat þou hast meoued.P.You must first be convinced that the good are always strong and powerful and the wicked destitute of strength.first quod she þou most nedesknowen. þat good[e] folk ben al wey strong[e]andmyȝty. and þe shrewes ben febleanddesertandnaked3172of alle strengþes.These assertions do mutually demonstrate each other.and of þise þinges certys eueryche ofhem is declaredandshewed by oþer.For since good and evil are contrary, if good be powerful evil must be impotent.¶ For so as goodandyuel ben two contraries. yif so be þat goode bestedfast. þansheweþ þe fieblesse of yuel al openly.And if the frailty of evil is known, the strength and stability of good must also be known to you.and3176yif þou knowe clerely þe freelnesse of yuel. þe stedfastnesseof goode is knowen.But to convince you I shall proceed to prove it from both these principles, establishing these truths, by arguments drawn first from one of these topics and then from the other.but for as moche as þe fey ofmy sentence shal be þe more fermeandhaboundaunt. Iwil goon by þat oon weyandby þat oþerandI wil conferme3180þe þinges þat ben purposed now on þis sideandnow on þat syde.Two things are necessary to every action—the Will and the Power; if either be wanting, nothing can be effected.¶ Two þinges þer ben in whiche þeeffect of alle þe dedes of man kynde standiþ. þat is toseyn. wilandpower. and yif þat oon of þise two fayleþ3184þere nis no þing þat may be don.A man can do nothing without the concurrence of his will, and if power faileth the will is of no effect.for yif þat wil lakkeþþere nys no wyȝt þat vndirtakeþ to done þat he wol notdon. and yif power fayleþ þe wille nis but inydelandstant for nauȝt.Hence, if you see a person desirous of getting what he cannot procure, you are sure he lacks power to obtain it.and þer of comeþ it þat yif þou se a3188wyȝt þat wolde getenþat he may nat geten. þou maystnat douten þat power ne fayleþ hymto hauenþat hewolde. ¶ þis is openandclere quod I. ne it may natben denyed in no manere.And if you see another do what he had a mind to do, can you doubt that he had the power to do it?and yif þou se a wyȝt quod3192she. þat haþ don þat he wolde don þou nilt nat doutenþat he ne haþ had power to done it.B.No, surely.no quod. I. and inþat. þat euery wyȝt may.P.A man, then, is esteemed powerful in respect of what he is able to do, and weak in relation to what he is unable to perform.in þat þat men may holdenhym myȝty. as who seiþ inas moche as a man is myȝty3196to done a þing. in so moche men halden hymmyȝty.and in þat þat he ne may. in þat men demen hym toben feble.B.That is true.I confesse it wel quod I.P.Do you remember that I proved that the will of man, following different pursuits, seeks happiness only?Remembriþ þe quodshe þat I. haue gadredandshewed by forseide resouns3200þat al þe entenciounof þe wil of mankynde whiche þatis lad by diuerse studies hastiþ to comen to blisfulnesse.¶ It remembreþ me wel quod I þat it hath ben shewed.
THE IMPOTENCY OF THE WICKED.
Do you recollect too, that it has been shown that happiness is the supreme good of men—and all desire this good, since all seek happiness?andrecordeþ þe nat þan quod she. þat blisfulnesse is3204þilke same goode þat men requeren. so þat whan þat[* fol. 25b.]blisfulnesse is requered *of alle. þat goode [also] isrequeredanddesired of al. It recordeþ me wel quod I.for haue it gretly alwey ficche[d] in my memorie.All men, then, good and bad, seek to acquire good?alle3208folk þan quod she goodeandeke badde enforcen hemwiþ oute difference of entenciounto comento goode.þat is a uerray consequence quod I.And it is certain that when men obtain good they become good?and certeyne is quodshe þat by þe getyng of goode ben men ymaked goode.3212
B.It is most certain.þis is certeyne quod. I.P.Do good men, then, get what they desire?¶ þan geten goode men þat þeidesiren.B.It seems so.so semeþ it quod I.P.If evil men obtain the good, they can be no longer evil?but wicked[e] folk quodshe yif þei geten þe goode þat þei desirenþei [ne]mowen nat ben wicked.B.It is so.so is it quod .I.P.Since then both parties pursue the good, which only the virtuous obtain, we must believe that good men are powerful, and that the wicked are weak and feeble?¶ þan so as3216þat oonandþat oþer [quodshe] desiren good.andþegoode folk geten goodandnat þe wicked folk ¶ þannis it no doute þat þe goode folk ne ben myȝtyandþewicked folk ben feble.B.None can doubt this, save such as either consider not rightly the nature of things, or are incapable of comprehending the force of any reasoning.¶ who so þat euer quod I3220douteþ of þis. he ne may nat considre þe nature ofþinges. ne þe consequence of resoun. and ouer þis quod she.
THE WICKED DO NOT SEEK ARIGHT THE SUPREME GOOD.
P.If two beings have the same end in view—and one of them accomplishes his purpose by the use of natural means, while the other not using legitimate means does not attain his end—which of these two is the most powerful?¶ yif þat þer ben two þinges þat han o samepurpos by kynde.andþat one of hempursueþandperformeþ3224þilke same þinge by naturel office.andþat oþerne may nat done þilk naturel office. but folweþ byoþer manere þan is couenable to nature ¶ Hym þatacomplisiþ hys purpos kyndely.andȝit he ne acomplisiþ3228nat hys owen purpos. wheþer of þise two demestþou for more myȝty.B.Illustrate your meaning more clearly.¶ yif þat I coniecte quod .I. þatþou wilt seye algates. ȝit I desire to herkene it morepleynely of þe.P.The motion of walking is natural to man? And this motion is the natural office of the feet? Do you grant this?þou nilt nat þan denye quod she þat þe3232moeuementȝ of goynge nis in men by kynde. no for soþequod I. ne þou ne doutest nat quod she þat þilke natureloffice of goynge ne be þe office of feet.B.I do.I ne douteit nat quod .I.P.If, then, he who is able to use his feet walks, whilst another lacking this power creeps on his hands—surely he that is able to move naturally upon his feet is more powerful than he who cannot.þan quod she yif þat a wyȝt be myȝty to3236moeueandgoþ vpon hys feet. and anoþer to whomþilke naturel office of feet lakkeþ. enforceþ hym to gonecrepynge vponhys handes. ¶ whiche of þise two auȝteto ben holden more myȝty by ryȝt. knyt furþe þe remenaunt3240quod I. ¶ For no wyȝt ne douteþ þat he þatmay gone by naturel office of feet. ne be more myȝtyþan he þat ne may natP.The good and bad seek the supreme good: the good by the natural means of virtue—the wicked by gratifying divers desires of earthly things (which is not the natural way of obtaining it).¶ but þe souereyne good quodshe þat is euenlyche purposed to þe good folkandto3244badde. þe good folke seken it by naturel office ofuertues.andþe shrewes enforcen hem to geten it bydyuerse couetise of erþely þinges. whiche þat nis nonaturel office to geten þilke same souereyne goode.3248
Do you think otherwise?trowest þou þat it be any oþer wyse.B.The consequence is plain, and that follows from what has been granted—that the good are powerful, while the wicked are feeble.nay quod .I. for þeconsequence is openandshewynge of þinges þat I hauegraunted. ¶ þat nedes goode folk moten ben myȝty.andshrewes febleandvnmyȝty.P.You rightly anticipate me; for it is a good sign, as physicians well know, when Nature exerts herself and resists the malady.¶ þou rennest aryȝt3252byfore me quod she.andþis is þe iugement þat is toseyn. ¶ I iuge of þe ryȝt as þise leches ben wont fortohopen of seke folk whan þei aperceyuen þat nature isredressedandwiþstondeþ to þe maladie.But, as you are so quick of apprehension, I shall continue this mode of reasoning.¶ But for I3256see þe now al redy to þe vndirstandynge I shal sheweþe more þilkeandcontinuel resouns.The weakness of the wicked is conspicuous—they cannot attain the end to which their natural disposition prompts and almost compels them; what would become of them without this natural prompting, so powerful and irresistible?¶ For loke nowhow gretly shewiþ þe feblesseandinfirmite of wickedfolke. þat ne mowen nat come to þat hire naturel3260entenciounledeþ hem.andȝitte almost þilk naturelentenciounconstreineþ hem. ¶ and what wereto demeþan of shrewes. yif þilke naturel helpe hadde for-letenhem. ¶ þe whiche naturel helpe of entencioungoþ alwey3264byforne hem.andis so grete þat vnneþ it may beouercomen.Consider how great is the impotence of the wicked. (The greater the things desired, but unaccomplished, the less is the power of him that desires, and is unable to attain his end.)¶ Considre þan how gret defaute of powerandhow gret feblesse þere is in grete felonous folk aswho seiþ þe gretter þinges þat ben coueitedandþe desire3268nat accomplissed of þe lasse myȝt is he þat coueiteþ itandmay nat acomplisse. ¶ And forþi philosophie seiþþus by souereyne good.The wicked seek after no trivial things—which they fail to obtain; but they aspire in vain to the sovereign good, which they endeavour day and night to obtain.¶ Sherewes ne requere natlyȝt[e] medes ne veyne gaines whiche þei ne may nat3272folwen ne holden. but þei faylenof þilke some of þeheyȝte of þinges þat is to seyne souereyne good. ne þisewrecches ne comen nat to þe effect of souereyne good.[* fol. 26.]*þe whiche þei enforcen hem oonly to getenby nyȝtes3276andby dayes.The good attain the end of their desires, and therein their power is manifested.¶ In þe getyn[g] of whiche goode þestrengþe of good folk. is ful wel ysen.For as you deem him a good walker that goes to the end of his journey, so you must esteem him powerful that attains his desires, beyond which there is nothing to desire.For ryȝt so asþou myȝtest demen hym myȝty of goynge þat goþ onhys feet til he myȝt[e] come to þilke place fro þe whiche3280place þere ne lay no wey forþer to be gon. Ryȝt somost þou nedes demen hym for ryȝt myȝty þat getiþandatteiniþ to þe ende of alle þinges þat ben to desire.by-ȝonde þe whiche ende þat þer nis no þing to desire.3284
THE WICKED HAVE NO REAL EXISTENCE.
Wicked men, then, are destitute of those powers which the good so amply possess.¶ Of whiche power of good folk men may conclude þatwicked men semen to ben bareyneandnaked of allestrengþe.Wherefore do they leave virtue, and follow vice? Is it because they are ignorant of good?For whi forleten þei vertuesandfolwenvices. nis it nat for þat þei ne knowen nat þe goodes.3288What is more weak and base than the blindness of ignorance? Or do they know the way they ought to follow, but are led astray by lust and covetousness?¶ But what þing is more febleandmore caitif þan is þeblyndenesse of ignoraunce. or ellys þei knowen ful welwhiche þinges þat þei auȝten to folwen ¶ but lecheryeandcouetise ouerþroweþ hem mysturned.And so, indeed, weak-minded men are overpowered by intemperance, for they cannot resist vicious temptations.¶ and certis3292so doþ distemperaunce to feble men. þat ne mowennatwrastle aȝeins þe vicesDo they willingly desert Good and turn to Evil? If they do so, they not only cease to be powerful, but even cease to exist.¶ Ne knowen þei nat þan welþat þei foreleten þe good wilfully.andturnen hem vilfullyto vices. ¶ And in þis wise þei ne forleten nat3296oonly to ben myȝty. but þei forleten al outerly in anywise forto benFor those who neglect the common end of all beings, cease to exist.¶ For þei þat forleten þe comune fyn ofalle þinges þat ben. þei for-leten also þerwiþ al fortoben.You may marvel that I assert that the wicked, the majority of the human race, have no existence—but it is, however, most true.and perauenture it sholde semen to som folk þat3300þis were a merueile to seyne þat shrewes whiche þatcontienen þe more partie of menne ben nat. ne han nobeynge. ¶ but naþeles it is so.andþus stant þis þingThat the wicked are bad I do not deny—for þei þat ben shrewes I denye nat þat þei ben shrewes.3304
but I do not admit that they have any real existence.but I denyeandsey[e] symplely and pleynly þat þei[ne] ben nat. ne han no beynge.You may call a corpse a dead man, but you cannot with propriety call it a man.for ryȝt as þou myȝtestseyn of þe careyne of a man þat it were a ded man.¶ but þou ne myȝtest nat symplely callen it a man.3308So the vicious are profligate men, but I cannot confess they absolutely exist.¶ So graunt[e] I wel for soþe þat vicious folk benwicked. but I ne may nat graunten absolutelyandsymplely þat þei ben.That thing exists that preserves its rank, nature, and constitution, but when it loses these essentials it ceases to be.¶ For þilk þing þat wiþholdeþ ordreandkepiþ nature. þilk þing isandhaþ3312beynge. but þat þing þat faileþ of þat. þat is to seynehe þat forletiþ naturel ordre he for-letiþ þilk beyngþat is set in hys nature.But, you may say that the wicked have apowerto act, nor do I deny it; but their power is an effect of weakness.but þou wolt sein þat shrewesmowen. ¶ Certys þat ne denye I nat. ¶ but certys3316hir power ne descendeþ nat of strengþe but of feblesse.They can do evil, but this they could not do, if they retained the power of doing good.for þei mowen don wickednesses. þe whiche þei nemyȝten nat don yif þei myȝtendwelle in þe formeandin þe doynge of goode folke.This power, then, clearly shows their impotence.¶ And þilke power3320sheweþ ful euydently þat þei ne mowen ryȝt nauȝt.
POWER, AN ATTRIBUTE OF THE CHIEF GOOD.
For as evil is nothing, it is clear that while the wicked can only do evil they can do nothing.¶ For so as I haue gaderedandproued a lytel her byfornþat yuel is nauȝt.andso as shrewes mowen oonlybut shrewednesse. þis conclusiounis al clere. þat3324shrewes ne mowen ryȝt nat to han power.That you may understand the force of this power, I have proved that nothing is more powerful than the sovereign good.and for asmoche as þou vndirstonde whiche is þe strengþe þat ispower of shrewes. I haue diffinised a lytel here byfornþat no þing nis so myȝty as souereyne goodB.That is true.¶ þat is3328soþe quod .I.P.And that supreme good can do no evil?[andthilke same souereyn good may donnon yuel //B.Certainly not.Certes no quodI]P.Is there any one who thinks that man can do all things?¶ Is þer any wyȝt þanquod she þat weniþ þat men mowen don alle þinges.B.No sane man can think so.No man quod .I. but yif he be out of hys witte.P.But men may do evil.¶ but3332certys sherewes mowen doñ yuel quod she.B.I would to God they could not.¶ ȝe woldegod quod I þat þei ne myȝtendon none.P.Since he that can do good, can do all things, and he that has power to do evil cannot do all things, therefore the evil-doers are less powerful.þat quod sheso as he þat is myȝty to done oonly but good[e] þingesmay don alle þinges. and þei þat ben myȝty to done3336yuel[e] þinges ne mowen nat alle þinges. þan is þis openþingandmanifest þat þei þat mowendon yuel ben oflasse power.Let me add too thatpoweris one of the things to be desired, and that all such things are to be referred to the chief good (the perfection of their nature).and ȝitte to proue þis conclusiounþerehelpeþ me þis þat I haue shewed here byforne. þat al3340power is to be noumbred amonge þinges þat men auȝtenrequere.andhaue shewed þat alle þinges þat auȝten bendesired ben referred to good ryȝt as to a manere heyȝteof hyr nature.But the power of doing evil has no relation to that Good, therefore it is not desirable;¶ But for to mowen don yueland3344felonye ne may nat ben referred to good. þan nis natyuel of þe noumbre of þinges þat auȝten.[* fol. 26b.]*be desired.
but as all power is desirable, it is clear that the ability to do evil is not power.but al power auȝt[e] ben desiredandrequered. ¶ þan isit openandcler þat þe power ne þe moeuyng of shrewes3348nis no powere.It clearly follows from this reasoning, that the good only are powerful while the vicious are feeble.andof alle þise þinges it sheweþ wel þatþe goode folk ben certeynly myȝty.andþe shrewes bendouteles vnmyȝtyAnd Plato’s opinion is hereby verified that thewiseonly have the power to do what they desire; the wicked may follow the dictates of their lusts, but their great aim and desire,i. e.HAPPINESS, they can never attain.¶ And it is clereandopen þat þilkesentence of plato is uerrayandsoþe. þat seyþ þat oonly3352wisemenmay [doon] þat þei desiren.andshrewesmowen haunten þat hem lykeþ. but þat þei desiren þatis to seyne to comen to souereyne good þei ne han nopower to acomplissen þat.The wicked may gratify their desires, thinking to attain the chief good (for which they wish), but they can never possess it, for impiety and vice can never be crowned with happiness.¶ For shrewes don þat hem3356list whan by þo þinges in whiche þei deliten þei wenento atteyne to þilke good þat þei desiren. but þei ne getenne atteynen nat þer to. ¶ for vices ne comen nat toblisfulnesse.3360
3166 [owh]—from C.3171good[e]—goodestrong[e]—stronge3172desert—dishert3173eueryche—euerich3175goode—good3176stedfast—stidefast3177freelnesse—frelenessestedfastnesse—stidefastnesse3178goode—good3180oon—oowil(2)—wole3185-6þere—ther3185don—MS. done, C. don3186done—don3187wille—wil3188comeþ—comht3189mayst—MS. mayste, C. mayst3191clere—cler3192denyed—denoyed3193-4haþ—MS. haþe3193don(both)—MS. done, C. doon3194had—MS. hadde, C. haddone—doon3196as moche—so moche3197done—doonmoche—mochelhalden—halt3201whiche—which3202lad—MS. ladde, C. lad3203it hath ben—MS. I herde þe, C. it hath ben3205-6goode—good3206 [also]—from C.3207al—alleIt——I—it ne recordeth me nat quodI3210-12(1)-15goode—good3214wicked[e]—wikkede3215 [ne]—from C.3216mowen—mowe3217 [quod she]—from C.3218wicked—wilke(? wikke)3220wicked—wikkede3226þilk—thilke3229owen—owne3231wilt—woltherkene—herkne3232pleynely—pleynlydenye—denoye3233moeuementȝ—Moeuement3237goþ—MS. goþehys—hise3238gone—goon3239hys—hisewhiche—which3240more—the Moorefurþe—forth3242gone—gon3245good—goode3246uertues—vertuus3247whiche—which3248goode—good3253byfore—by-forn3254forto—to3255seke—sike3259wicked—wikkede3260come—comyn3261þilk—thilke3262deme—demen3263-4helpe—help3264whiche—whichgoþ—MS. goþe3265grete—gretvnneþ—vnnethebe ouercomen—ben ouercome3267þere—thergrete—wikkede3268þinges—thingben—is3271Sherewes ne requere—ne shrewes ne requeren3272lyȝt[e]—lyhteveyne—veynnat—omitted3276whiche—which3277getyn[g]—getingewhiche goode—which good3278ysen—MS. and C. ysene3279goþ—MS. goþe3280myȝt[e]—myhte3281þere—therlay—layeforþer—fortherebe—ben3283desire—desired3284þat—omitted3285whiche—the whichþat—þat the3286ben—be3291auȝten to folwen—owhten folwe3293doþ—MS. doþe, C. doth3394wrastle—wrastlen3295vilfully—wilsfully3297outerly—owtrely3301seyne—seyen3304-5denye—denoye3305sey[e]symplely—seye sympeli3306 [ne]—from C.3307seyn—seyen3309graunt[e]—graunte3311-12þilk—thilke3312haþ—MS. haþe3313þat(1)—whatseyne—seyn3314þilk—thilke3315set—MS. sette, C. set3316denye—denoye3318don—MS. done, C. don3319myȝten(1)—myhtedwelle—dwellin3320goode—good3324shrewednesse—shrewednessesclere—cleer3325nat——power—nawht ne han no power3326whiche—whichþat is—of this3327here—her3328nis—is3329soþe—soth3329, 3330 [and thilke——quod I]—from C.3334don—MS. done, C. donnone þat—non thanne3335done—doongood[e]—goode3336don—MS. done, C. dondone—don3337yuel[e]—yueleþis—it3338don—MS. done, C. don3339ȝitte—yitþere—ther3340shewed here byforne—Ishewed her by-fornal—alle3341amonge—among3344don—MS. done, C. don3346auȝten be—owhte ben3347al—alleauȝt[e]—owhte3351clere—cler3352soþe—sothþat seyþ—MS. but siþe, C. þat seyth3353 [doon]—from C.3355seyne—seyn3357whiche—which
3166 [owh]—from C.
3171good[e]—goodestrong[e]—stronge
3172desert—dishert
3173eueryche—euerich
3175goode—good
3176stedfast—stidefast
3177freelnesse—frelenessestedfastnesse—stidefastnesse
3178goode—good
3180oon—oowil(2)—wole
3185-6þere—ther
3185don—MS. done, C. don
3186done—don
3187wille—wil
3188comeþ—comht
3189mayst—MS. mayste, C. mayst
3191clere—cler
3192denyed—denoyed
3193-4haþ—MS. haþe
3193don(both)—MS. done, C. doon
3194had—MS. hadde, C. haddone—doon
3196as moche—so moche
3197done—doonmoche—mochelhalden—halt
3201whiche—which
3202lad—MS. ladde, C. lad
3203it hath ben—MS. I herde þe, C. it hath ben
3205-6goode—good
3206 [also]—from C.
3207al—alleIt——I—it ne recordeth me nat quodI
3210-12(1)-15goode—good
3214wicked[e]—wikkede
3215 [ne]—from C.
3216mowen—mowe
3217 [quod she]—from C.
3218wicked—wilke(? wikke)
3220wicked—wikkede
3226þilk—thilke
3229owen—owne
3231wilt—woltherkene—herkne
3232pleynely—pleynlydenye—denoye
3233moeuementȝ—Moeuement
3237goþ—MS. goþehys—hise
3238gone—goon
3239hys—hisewhiche—which
3240more—the Moorefurþe—forth
3242gone—gon
3245good—goode
3246uertues—vertuus
3247whiche—which
3248goode—good
3253byfore—by-forn
3254forto—to
3255seke—sike
3259wicked—wikkede
3260come—comyn
3261þilk—thilke
3262deme—demen
3263-4helpe—help
3264whiche—whichgoþ—MS. goþe
3265grete—gretvnneþ—vnnethebe ouercomen—ben ouercome
3267þere—thergrete—wikkede
3268þinges—thingben—is
3271Sherewes ne requere—ne shrewes ne requeren
3272lyȝt[e]—lyhteveyne—veynnat—omitted
3276whiche—which
3277getyn[g]—getingewhiche goode—which good
3278ysen—MS. and C. ysene
3279goþ—MS. goþe
3280myȝt[e]—myhte
3281þere—therlay—layeforþer—fortherebe—ben
3283desire—desired
3284þat—omitted
3285whiche—the whichþat—þat the
3286ben—be
3291auȝten to folwen—owhten folwe
3293doþ—MS. doþe, C. doth
3394wrastle—wrastlen
3295vilfully—wilsfully
3297outerly—owtrely
3301seyne—seyen
3304-5denye—denoye
3305sey[e]symplely—seye sympeli
3306 [ne]—from C.
3307seyn—seyen
3309graunt[e]—graunte
3311-12þilk—thilke
3312haþ—MS. haþe
3313þat(1)—whatseyne—seyn
3314þilk—thilke
3315set—MS. sette, C. set
3316denye—denoye
3318don—MS. done, C. don
3319myȝten(1)—myhtedwelle—dwellin
3320goode—good
3324shrewednesse—shrewednessesclere—cleer
3325nat——power—nawht ne han no power
3326whiche—whichþat is—of this
3327here—her
3328nis—is
3329soþe—soth
3329, 3330 [and thilke——quod I]—from C.
3334don—MS. done, C. donnone þat—non thanne
3335done—doongood[e]—goode
3336don—MS. done, C. dondone—don
3337yuel[e]—yueleþis—it
3338don—MS. done, C. don
3339ȝitte—yitþere—ther
3340shewed here byforne—Ishewed her by-fornal—alle
3341amonge—among
3344don—MS. done, C. don
3346auȝten be—owhte ben
3347al—alleauȝt[e]—owhte
3351clere—cler
3352soþe—sothþat seyþ—MS. but siþe, C. þat seyth
3353 [doon]—from C.
3355seyne—seyn
3357whiche—which
THE WICKED ARE UNHAPPY.
Who so þat þeWhosoever might strip of their purple coverings, proud kings, who, surrounded by their guards, sit on lofty thrones, and whose stern looks wear fierce threatenings, and boiling breasts breathe fury; would see those mighty lords inwardly fettered, and tormented by lust, passion, grief, and delusive hopes.couertures of her veyn apparailesmyȝt[e] strepen of þise proude kynges þat þouseest sitten on heyȝe in her chayeres glyterynge inshynynge purpre envyroned wiþ sorweful armures3364manasyng wiþ cruel mouþe. blowyng by woodnesse ofherte. ¶ He sholde se þan þat ilke lordes beren wiþinne hir corages ful streyte cheynes for leccherye tormentiþhemon þat oon syde wiþ gredy venymsand3368troublable Ire þat araiseþ in hem þe floodes of troublyngestourmentiþ vpon þat oþer side hir þouȝt. or sorwe halthemwery or ycauȝt. or slidynganddisseyuyng hopetourmentiþ hem.Since, then, so many tyrants bear sway over one head—that lord, oppressed by so many masters (i. e. vices), is weak and feeble, and his actions are not obedient to his will.And þerfore syn þou seest on heed.3372þat is to seyne oon tyraunt bere so many[e] tyrauntis.þanne doþ þilk tyraunt nat þat he desiriþ. syn heis cast doune wiþ so many[e] wicked lordes. þat is toseyn wiþ so many[e] vices. þat han so wicked lordshipes3376ouer hym.
3361-63her—hir3362myȝt[e]—myhte3363heyȝe—heygh3364sorweful—sorwful3365mouþe—Mowth3366se—seenilke—thilke3368on—in3369hem—hym3371disseyuyng—deceyuynge3373seyne—seynbere—beeren3373-75-76many[e]—manye3373tyrauntis—tyranyes3374doþ—MS. doþeþilk—thilke3375doune—downwicked—wikkede3376wicked—wikkedly
3361-63her—hir
3362myȝt[e]—myhte
3363heyȝe—heygh
3364sorweful—sorwful
3365mouþe—Mowth
3366se—seenilke—thilke
3368on—in
3369hem—hym
3371disseyuyng—deceyuynge
3373seyne—seynbere—beeren
3373-75-76many[e]—manye
3373tyrauntis—tyranyes
3374doþ—MS. doþeþilk—thilke
3375doune—downwicked—wikkede
3376wicked—wikkedly
THEY DO NOT ESCAPE PUNISHMENT.
SEest þou natSee you not in how great and filthy a mire the wicked wallow?þan in how gret filþe þise shrewes benywrapped.andwiþ whiche cleernesse þise goodfolk shynen.This is a proof that good folks do not go unrewarded, nor do the evil-doers escape punishment.In þis sheweþ it wel þat to good folk ne3380lakkeþ neuer mo hir medes. ne shrewes ne lakkenneuer mo tourmentis.Every action is done for a certain end, and that end is the reward of the action.for of alle þinges þat ben ydonþilke þing for whiche any þing is doon. it semeþ as byryȝt þat þilke þing be þe mede of þat. as þus. ¶ yif a3384man renneþ in þe stadie or in þe forlonge for þe corone.þan lieþ þe mede in þe corone for whiche he renneþ.But Happiness is that good for which all things are done. Therefore happiness is the reward which all the human race seek as the reward of their actions.¶ And I haue shewed þat blisfulnesse is þilke samegood for whiche þat alle þingusben don. þan is þilke3388same good purposed to þe werkes of mankynde ryȝt asa comune mede.This good is inseparable from the virtuous, therefore virtue can never want its reward.whiche mede ne may ben disseueredfro good folk. for no wyȝt as by ryȝt fro þennes forþeþat hym lakkiþ goodnesse ne shal ben cleped good.3392For whiche þing folk of good[e] maneres her medes neforsaken hem neuer mo.Evil men may rage as they please against the good, but the crown of the wise shall not fall nor fade.For al be it so þat shereweswaxen as wood as hem list aȝeynes good[e] folk. ȝitteneuer þe les þe corone of wise men ne shal nat fallen3396ne faden.The wickedness of another cannot deprive a virtuous soul of its own honour.¶ For foreine shrewednesse ne bynymeþnat fro þe corages of good[e] folk hire propre honoure.
THE REWARD OF THE GOOD.
If a man pride himself on the possession of an advantage received from another, he may be deprived of it, either by the giver or by others.but yif þat any wyȝt reioiseþ hem of goodnesse þat þeihad[de] taken fro wiþoute. as who seiþ yif [þat] any3400wyȝt had[de] hys goodnesse of any oþer man þan ofhym self. certys he þat ȝaf hym þilke goodnesse orellys som oþer wyȝt myȝt[e] bynym[e] it hym.But, as the reward of the virtuous is derived from virtue, a man cannot lose this meed unless he ceases to be virtuous.but foras moche as to euery wyȝt hys owen propre bounte3404ȝeueþ hymhys mede. þan at arst shal he faylen ofmede whan he forletiþ to ben good.Lastly, since a reward is desired because it is supposed to be a good, can we believe that he who is capable of good is deprived of the recompence?andat þe laste soas alle medes benrequered for men wenen þat þei bengood[e]. who is he þat wolde deme þat he þat is ryȝt3408myȝty of goode were partles of mede.[* fol. 27.]What reward shall he receive?*andof whatmede shal he be gerdoned.Certainly the fairest and richest of all rewards.certys of ryȝt faire medeandryȝt greet abouen alle medes.Call to mind that excellent corollary I have already given thee, and reason thus:—¶ Remembre þe ofþilk noble corolarie þat I ȝaf þe a lytel here byforne.3412andgadre it to gidre in þis manere.Since the supreme good is happiness, it follows that all good men are happy in as much as they are good; but if they are happy they must become as it were gods.so as god hym selfis blisfulnesse. þan is it clereandcerteyn. þat alle goodfolk ben makid blisful for þei ben good[e]. and þilkefolk þat ben blisful it accordiþandis couenable to ben3416godde[s].The reward (i. e.divinity) of the righteous is such that no time can impair it, no power can diminish it, nor can any wickedness obscure it.þan is þe mede of goode folk swiche. þat noday [ne] shal enpeyren it. ne no wickednesse shal endirkenit. ne power of no wyȝt ne shal nat amenusen itþat is to seyn to ben maked goddes.Since, then, happiness belongs to good men, punishment inseparably attends the wicked.¶ and syn it is3420þus þat goode men ne faylen neuer mo of hiremedes.¶ certys no wise man ne may doute of þe vndepartablepeyne of shrewes. ¶ þat is to seyn þat þe peyne ofshrewes ne departiþ nat from hem self neuer mo.3424
VIRTUE EXALTS MANKIND.
For sincegoodandevilare contraries, so arerewardsandpunishments.¶ For so as goodeandyuelandpeyneandmedes bencontrarie it mot nedes ben þat ryȝt as we seen by-tidenin gerdounof goode.It is evident that rewards follow good actions, and punishments attend evil actions; then as virtue itself is the reward of the virtuous, so vice is the punishment of the vicious.þat also mot þe peyne of yuelanswereby þe contrarie partye to shrewes. now þan so3428as bounteandprowesse ben þe medes to goode folk.also is shrewednesse it self torment to shrewesHe who is punished with pain and uneasiness knows that he is afflicted with evil.¶ þanwho so þat euer is entecchedanddefouled wiþ yuel.If, then, the wicked did rightly understand themselves they would perceive that they are not exempted from punishment.yif shrewes wolen þan preisen hem self may it semen3432to hem þat þei ben wiþ outenpartye of tourment.Since vice, the extreme and worst kind of evil, not only afflicts them, but infects and entirely pollutes them.synþei ben swiche þat þe [vtteriste wikkednesse / þat is toseyn wikkede thewes / which þat is the] outeresteandþe w[or]ste kynde of shrewednesse ne defouliþ nat ne3436entecehiþnat hem oonly but infectiþandenuenemyþhemgretelyBut contemplate the punishment of the wicked.¶ And al so loke on shrewes þat ben þecontrarie partye of goode men. how grete peyne felawshipeþandfolweþ hem.You have been taught thatunityis essential to being and is good—and all that have this unity are good; whatsoever, then, fails to be good ceases to exist.¶ For þou hast lerned a litel3440here byforn þat al þing þat isandhaþ beynge is oon.andþilke same oon is good. þan is þis consequence þatit semeþ wel. þat al þat isandhaþ beynge is good. þisis to seyne. as who seiþ þat beyngeandvniteand3444goodnesse is al oon.andin þis manere it folweþ þan.þat al þing þat faileþ to ben good. it styntiþ forto be.andforto haue any beynge.So that it appears that evil men must cease to be what they were.wher fore it is þat shrewesstynten forto ben þat þei weren.That they were once men, the outward form of the body, which still remains, clearly testifies.but þilke oþer forme3448of mankynde. þat is to seyne þe forme of þe body wiþoute. shewiþ ȝit þat þise shrewes were somtyme men.
HE WHO CEASES TO BE VIRTUOUS CEASES TO BE A MAN.
Wherefore, when they degenerate into wickedness they lose their human nature.¶ wher fore whan þei ben peruertedandtorned in tomalice. certys þan han þei forlorn þe nature of mankynde.3452But as virtue alone exalts one man above other men, it is evident that vice, which divests a man of his nature, must sink him below humanity.but so as oonly bounteandprowesse may enhawnseeuery man ouer oþer men. þan mot it nedes beþat shrewes whiche þat shrewednesse haþ cast out of þecondiciounof mankynde ben put vndir þe meriteand3456þe deserte of men.You cannot, therefore, esteem him to be a man whom you see thus transformed by his vices.þan bitidiþ it þat yif þou seest awyȝt þat be transformed in to vices. þou ne mayst natwene þat he be a man.The greedy robber, you will say, is like awolf.¶ For ȝif he [be] ardaunt inauarice.andþat he be a rauynourby violence of3460foreine rychesse. þou shalt seyn þat he is lyke to awolf.He who gives no rest to his abusive tongue, you may liken to ahound.andyif he be felonousandwiþ out resteandexercise hys tonge to chidynges. þou shalt lykene hymto þe hounde.Does he delight in fraud and trickery? then is he like youngfoxes.andyif he be a preue awaitouryhidand3464reioyseþ hym to rauysshe by wyles. þou shalt seynehym lyke to þe fox whelpes.Is he intemperate in his anger? then men will compare him to a raginglion.¶ And yif he be distempreandquakiþ for ire men shal wene þat he bereþþe corage of a lyoun.If he be a coward, he will be likened to ahart.andyif he be dredefulandfleynge3468and dredeþ þinges þat ne auȝten nat ben dred. menshal holde hym lyke to þe herte.If he be slow, dull, and lazy, then is he like anass.andyif he be sloweandastonedandlache. he lyueþ as an asse.Is he fickle and inconstant? Then is he like abird.andyif hebe lyȝtandvnstedfast of corageandchaungeþ ay his3472studies. he is lickened to briddes.Doth he wallow in filthy lusts? Then doth he roll himself in the mire like a nastysow.¶andyif he beplounged in fouleandvnclene luxuries. he is wiþholdenin þe foule delices of þe foule soowe.It follows, then, that he who ceases to be virtuous, ceases to be a man; and, since he cannot attain divinity, he is turned into a beast.¶ þan folweþ itþat he þat forletiþ bounteeandprowesse. he forletiþ to3476ben a man. syn he ne may nat passe in to þe condiciounof god. he is tourned in to a beest.