2115wolde ben—wole be2116put[te]—putte2117lordship[e]—lordshype2119comaundement—comaundementȝleest isle—last Ile2120hyȝt—hyhte2121puten—puttenderk[e]—dyrke2122oute—owtGENTILITY IS FOREIGN TO RENOWN.[The 6theprose.]GLORIA UERO QUAMFALLAX.Bvt glorieHow deceptive and deformed a thing is glory! Well did the Tragedian exclaim—ὦ δόξα δόξα μυρίοισι δὴ βροτῶν, οὐδὲν γεγῶσι βίοτον ὤγκωσας μέγαν, for the undeserving have been crowned with glory and renown by popular and erring opinion.how deceiuableandhow foule is it ofte. for2124whiche þing nat vnskilfully a tregedien þat is tosein a maker of dites þat hyȝten tregedies cried[e]andseide. ¶ O glorie glorie quodhe. þou nart no þingellys to þousandes of folkes. but a gret sweller of eres.2128for many[e] han had ful gret renounby þe fals[e] oppiniounof poeple.What can be more infamous thanrenounfounded on the prejudices of the vulgar?and what þing may ben þouȝt foulerþen swiche preisyngeThose that are undeservedly praised ought to blush for shame.for þilk[e] folk þat benpreisedfalsly. þei moten nedes han shame of hir preisynges.2132If a wise man gets well-merited praise it does not add to his felicity.andyif þat folk han getenhem þank or preysyng byher desertes. what þing haþ þilk pris echid or encresedto þe conscience of wise folk þat mesurenhiregood. not by þe rumourof þe poeple. but by þe soþefastnesse2136of conscience.If it be a good thing to spread abroad one’s fame, it must be dishonourable not to do so.andyif it seme a fair þing aman to han encresidandsprad his name. þan folweþit. þat it is demed to ben a foule þinge yif it ne beysprad ne encresed.But a good name cannot penetrate everywhere, and the most illustrious names must be unknown to the greatest part of the world.but as I seide a litel her byforne.2140þat syn þer mot nedes ben many folk to whiche folk þerenounof a man ne may nat comen. it byfalleþ þat heþat þou wenest be gloriousandrenomed. semiþ in þenexte parties of þe erþe to ben wiþ out glorie.andwiþ2144out renoun.The favour of the people is worth but little as it is seldom judicious and never permanent.¶ and certis amonges þise þinges I ne trowenat þat þe prisandgrace of þe poeple nis neiþer worþi[* fol. 18b.]*to ben remembrid ne comeþ of wise iugement. ne isferm perdurably.How empty and transitory are titles of nobility!¶ But now of þis name of gentilesse.2148what man is it þat ne may wel seen how veyneandhow flittyng a þing it is.Gentility is wholly foreign to renown, and to those who boast of noble birth.¶ For if þe name of gentilessebe referred to renounandclernesse of linage. þanis gentil name but a for[e]ine þing. þat is to sein to2152hem þat glorifien hem of hir linage.Nobility is fame derived from the merits of one’s ancestors.¶ For it semeþþat gentilesse be a maner preysynge þat comeþ of decertof auncestres.If praise can give nobility they are noble who are praised.¶ And yif preysynge makeþ gentilesseþan moten þei nedes be gentil þat ben preysed.Then if thou hast no nobility of thy own, thou canst not derive any splendour from the merits of others.For2156whiche þing it folweþ. þat yif þou ne haue no gentilesseof þi self. þat is to sein pris þat comeþ of þi deserteforeine gentilesse ne makeþ þe nat gentil.If there be any good in nobleness of birth, it consists alone in this, that it imposes an obligation upon its possessors not to degenerate from the virtues of their ancestors.¶ But certisyif þer be any goode in gentilesse. I trowe it be inal2160oonly þis. þat it semeþ as þat a maner necessitee be imposedto gentil men. for þat þei ne sholden nat outraienor forliuen fro þe uertues of hire noble kynrede.2124foule—fowl2125whiche—whych2126maker—makerecried[e]—cryde2127he—she2128sweller—swellere2129many[e]—manyehad—MS. hadde, C. hadfals[e]—false2130fouler—fowlere2131þen—thanneþilk[e]—thylke2133or—of2134haþ—MS. haþeþilke—thylke2139foule þinge—fowl thing2140ne—andbyforne—byforn2144parties—partyeerþe—Erthesout—owte2145out—owhte2148ferm—ferme2149veyne—veyn2150if—yif2154comeþ of—comth of the2157whiche—which2158pris—preyscomeþ—comth2160goode—goodin(2)—omitted2161maner—manere[The 6thMetre.]OMNE HOMINUMGENUS IN TERRIS.Al þe linageAll men have the same origin.of men þat ben inerþe ben of semblable2164burþe.They have one father and one king, who gave the moon her horns, and adorned the sun with his rays.On al one is fadir of þinges. On aloneminyst[r]eþ alle þinges. ¶ He ȝaf to þe sonne hysbemes. he ȝaf to þe moone hir hornes.The same gave the earth to man and adorned the sky with stars.he ȝaf þe men toþe erþe. he ȝaf þe sterres to þe heuene.He breathed into man the breath of life.¶ he encloseþ2168wiþ membres þe soules þat comen fro hys heye sete.All men spring from this illustrious source.¶ þanne comen alle mortal folk of noble seed.Why then do they boast of pedigree?whinoysen ȝe or bosten of ȝoure eldrisHe alone is ignoble who submits to vice and forgets his noble origin.¶ For yif þoulook[e] ȝoure bygynnyng. and god ȝoure auctourand2172ȝoure makere. þan is þer no forlyued wyȝt but ȝif henorisse his corage vnto vicesandforlete his propreburþe.2166hys—hyse2167hir—hyse2169fro hys—fram hyse2170seed—sede2171bosten—MS. voscen, C. bosten2172look[e]—lokeSENSUAL PLEASURES FULL OF ANXIETY.[The 7theprose.]QUID AUTEM DE CORPORIBUS.66Readcorporis voluptatibus.But what shalBut what shall I say with respect to sensual pleasures, the desire of which is full of anxiety, and the enjoyment of them full of repentance?I seie of delices of body. of whic[h]e2176delices þe desiringes ben ful of anguisse.andþefulfillinges of hemben ful of penaunce.What diseases and intolerable pains (the merited fruits of vice) are these delights wont to bring upon those who enjoy them!¶ How gretesekenesseandhow grete sorwes vnsuffrable ryȝt as amanere fruit of wickednesse ben þilke delices wont to2180bryngen to þe bo[d]ies of folk þat vsen hem.I am unable to see what joy is to be found in the gratification of them.¶ Ofwhiche delices I not what ioye may ben had of hirmoeuyng.The remembrance of criminal indulgence brings with it bitter remorse.¶ But þis woot I wel þat who so euere wilremembren hym of hys luxuries. he shal wel vndirstonde.2184þat þe issues of delices ben sorowfulandsory.If such things make men happy, then may brutes attain to felicity, since by their instinct they are urged to satisfy their bodily delights.¶ And yif þilke delices mowen make folk blisful. þanby þe same cause moten þise bestes ben clepid blisful.¶ Of whiche bestes al þe entenciounhasteþ to fulfille2188hire bodyly iolyte.A wife and children do not always bring happiness, for some have found tormentors in their own offspring.and þe gladnesse of wijf [and]children were [an] honest þing. but it haþ ben seid.þat it is ouer myche aȝeins kynde þat children han benfounden tormentours to hir fadres I not how many.2192¶ Of whiche children how bitynge is euery condicioun.It nedeþ nat to tellen it þe þat hast or þis tyme assaiedit.andart ȝit now anguyssous.I approve of this opinion of Euripides, that he who is childless is happy in his misfortune.In þis approue I þesentence of my disciple Euridippus. þat seide þat he2196þat haþ no children is weleful by infortune.2173is—nis2176delices—delitesbody—bodye2177anguisse—Angwyssh2178grete—gret2179sekenesse—sykenessegrete sorwes—gret soruwes2180fruit—frut2182had—MS. hadde, C. had2183wil—wole2184hys—hyse2185sorowful—sorwfulsory—sorye2186make—makyn2189 [and]—from C.2190 [an]—from C.haþ—haþeseid—MS. seide, C. seyd2191myche—mochel2192many—manye2196Euridippus—Eurydyppys;readEuripides2197haþ—MS. haþeNO HAPPINESS IN EXTERNAL THINGS.[The 7deMetur.]HABET HOC UOLUPTAS.Euery delitPleasure leaves a pain behind it.haþ þis. þat it anguisseþ hem wiþ prikkesþat vsen it.The bee gives us agreeable honey, but try to hold it, and it quickly flies, leaving its sting behind.¶ It resembliþ to þise flying flyes þatwe clepen been. þat aftre þat þe bee haþ shed hys agreable2200honies he fleeþ aweyandstyngeþ þe hertes of hemþat ben ysmyte wiþ bytynge ouer longe holdynge.2198Euery—MS. Ouery, C. Every2198, 2200haþ—MS. haþeshed hys—shad hyseMEN ARE LED ASTRAY BY IGNORANCE.[The 8theprose.]NICHIL IGITUR DUBIUM EST.Now nis it noIt appears then that happiness is not to be found in the above-mentioned external things.doute þan þat þise weyes ne ben amaner mysledyng to blisfulnesse. ne þat þei ne2204mowe nat leden folke þider as þei byheten to ledenhem.[* fol. 19.]These false ways are perplexed with many evils, as I shall presently show thee.¶ But wiþ how grete harmes þise *forseide weyesben enlaced. ¶ I shal shewe þe shortly.Do you want to amass wealth, then you must take it from your neighbours.¶ For whiyif þou enforcest þe to assemble moneye. þou most by-reuen2208hym his moneye þat haþ it.Would you shine in dignities, then you must beg for them and disgrace yourself by a humiliating supplication.and yif þou wiltshynen wiþ dignites. þou most bysechenandsupplienhem þat ȝiuenþo dignitees. ¶ And yif þou coueitestby honourto gon by-fore oþer folk þou shalt defoule þi2212self by humblesse of axing.If power be your ambition, you expose yourself to the snares of inferiors.yif þou desiryst power.þou shalt by awaites of þi subgitȝ anoyously be castvndir many periles.Do you ask for glory, to be distracted by vexations and so lose all security.axest þou glorie þou shalt ben sodestrat by aspre þinges þat þou shalt forgone sykernesse.2216Do you prefer a voluptuous life? Think then that all men will despise him who is a thrall to his body.¶ And yif þou wilt leden þi lijf in delices.euery whiȝt shal dispisen þeandforleten þe as þou þatart þral to þing þat is ryȝt fouleandbrutel. þat is [to]sein seruaunt to þi body.They build upon a weak foundation that place bodily delights above their own reason.¶ Now is it þan wel yseen2220how lytelandhow brutel possessiounþei coueiten þatputten þe goodes of þe body abouen hire owenresoun.Can you surpass the elephant in bulk, or the bull in strength?¶ For mayst þou sourmountenþise olifuñtȝ in gretnesseor weyȝt of body. Or mayst þou ben strenger þan þe2224bole.Art thou swifter than the tiger?Mayst þou ben swifter þan þe tigre.Behold the immense extent of the heavens and cease to admire vile or lesser things.biholde þespacesandþe stablenesseandþe swyfte cours of þeheuene.andstynte somtyme to wondren on fouleþinges.Admire what is still more admirable, the consummate wisdom that governs them.þe whiche heuene certys nis nat raþer for þise2228þinges to ben wondred vpon. þan for þe resounbywhiche it is gouerned.How fleeting is beauty!but þe shynynge of þi forme þatis to seien þe beaute of þi body. how swiftly passyng isitandhow transitorie.It fades sooner than the vernal flowers.¶ Certis it is more flittynge2232þan þe mutabilite of floures of þe somersesoun.For, as Aristotle says, if a man were lynx-eyed and could look into the entrails of Alcibiades (so fair outwardly) he would find all foul and loathsome.For soas aristotil telleþ þat yif þat men hadden eyen of abeest þat hiȝt lynx. so þat þe lokyng of folk myȝt[e]percen þoruȝ þe þinges þat wiþstonden it. who so lokid2236þan in þe entrailes of þe body of alcibiades þat wasful fayr in þe superfice wiþ oute. it shulde seme ryȝtfoule.Thy nature does not make thee seem beautiful, but the imperfect view of thy admirers.andfor þi yif þou semest faire. þi nature nemakiþ nat þat. but þe desceiuaunce of þe fieblesse of þe2240eyen þat loken.Prize bodily perfections as much as you will, yet a three days’ fever will destroy them.¶ But preise þe goodes of þi body asmoche as euer þe list. so þat þou know[e] algates þatwhat so it be. þat is to seyn of þe goodes of þi bodywhiche þat þou wondrest vpon may ben destroied or2244dessolued by þe hete of a feuere of þre dayes. ¶ Ofalle whiche forseide þinges I may reducenþis shortly ina somme.Worldly goods do not give what they promise, do not comprise every good, are not the paths to felicity, nor can of themselves make any one happy.¶ þat þise worldly goodes whiche þat nemowen nat ȝiuen þat þei byheten. ne ben nat perfit by2248þe congregaciounof alle goodes. þat þei ne ben natweyes ne paþes þat bryngen men to blysfulnesse nemaken men to ben blysful.2203nis—is2204mysledyng—mysledynges2205folke—folk2208enforcest—MS. enforced, C. enforcest2209haþ—MS. haþewilt—wolt2211ȝiuen—yeuen2212gon—MS. gone, C. gonby-fore—byfornshalt—shal2213by—thorw2214by—bebe—ben2216destrat—MS. destralle, C. destratforgone—forgoon2217wilt—wolt2218whiȝt—wyht2219foule—fowl[to]—from C.2220yseen—seen2221brutel—brotel2222owen—owne2224weyȝt—weyhtystrenger—strengere2225swifter—swyfterebiholde—by-hold2227stynte—stynt2228whiche—whych2230whiche—wych2231seien—seyn2234as—omitted2235hiȝt—hyhtemyȝt[e]—myhte2237alcibiades—MS. alcidiades2238fayr—fayreþe—omittedshulde—sholde2239foule—fowlfaire—fayrne—omitted2240desceiuaunce of þe fieblesse—deceyuable or the feblesse2242moche—mochelknow[e]—knowe2243þe—omittedþi body whiche—the body whych2247a—omittedMEN PURSUE FALSE JOYS.[The 8theMetur.]HEU QUEMISEROS TRAMITE.Allas whicheAlas! how through folly and ignorance do men stray from the path of true happiness!folieandwhiche ignoraunce myslediþ2252wandryng wrecches fro þe paþe of verrey good.Ye do not seek gold upon trees nor diamonds from the vine.¶ Certis ȝe ne seken no golde in grene trees. ne ȝe negadren [nat] precious stones in þe vines.Ye lay not your nets to catch fish upon the lofty hills.ne ȝe nehiden nat ȝoure gynnes in heyȝe mountaignes to kachen2256fisshe of whiche ȝe may maken ryche festes.The hunter goes not to the Tyrrhene waters to hunt the roe.and yifȝow lykeþ to hunte to roos. ȝe ne gon nat to þe foordesof þe water þat hyȝt tyrene.Men know where to look for white pearls, and for the fish that yields the purple dye.andouer þis men knowenwel þe crikesandþe cauernes of þe see yhidd in þe2260floodes.andknowen eke whiche water is most plentiuousof white perles.andknowen whiche water habundeþmost of rede purpre. þat is to seyen of a maner shelfisshewithwhiche men dien purpre.They know where the most delicate of the finny race abound and where the fierce sea-urchin is to be found.andknowen2264whiche strondes habounden most of tendre fisshes orof sharpe fisshes þat hyȝten echynnys.But where the Sovereign Good abides blinded mortals never know, but plunge into the earth below to look for that which has its dwelling in the heavens.but folk suffrenhem self to ben so blynde þat hem ne recchiþ nat toknowe where þilk[e] goodes ben yhidd whiche þat þei2268coueiten but ploungen hem in erþeandseken þereþilke goode þat sourmounteþ þe heuene þat bereþ þesterres.[* fol. 19b.]What doom do the silly race deserve?¶ what *preyere may I make þat be digne toþe nice þouȝtis of men.May they pursue such false joys, and having obtained them, too late find out the value of the true.but I preye þat þei coueiten2272rycchesandhonours so þat whan þei han geten þofalse goodes wiþ greet trauayle þat þerby þei moweknowen þe verray goodes.2252whiche(both)—whych2253paþe—paathgood—goode2254golde—goldTHE INSUFFICIENCY OF WORLDLY BLISS.[The 9neprose.]HACTENUS MENDACIS FORMAM.IT suffisiþP.I have been describing the form of counterfeit happiness, and if you have considered it attentively I shall proceed to give you a perfect view of the true.þat I haue shewed hider to þe forme of2276false wilfulnesse. so þat yif þou look[e] now clerelyþe ordre of myn entenciounrequeriþ from hennes forþeto shewenþe verray wilfulnesse.B.I now see that there is no sufficiency in riches, no power in royalty, no esteem in dignities, nor nobility in renown, nor joy in carnal pleasures.¶ For quod.I. (b) [I.]se wel now þat suffisaunce may nat comen by richesse. ne2280power by realmes. ne reuerence by dignitees. ne gentilesseby glorie. ne ioye by delices. and (p) hast þou welknowen quod she þe cause whi it is. Certis me semeþquod.I. þat .I. se hem ryȝt as þouȝ it were þoruȝ a litel2284clifte.I have a glimpse of the cause of all this, but I should like a more distinct view.but me were leuer knowen hem more openly ofþe. Certys quodshe þe resounis al redyP.The cause is obvious—for that which is by nature one and indivisible human ignorance separates and divides, and reverses the true order of things.¶ Forþilk þing þat symply is on þing wiþ outen onydiuisioun. þe errourandfolie of mankynde departeþ2288anddiuidiþ it.andmislediþ itandtransporteþ fromverrayandperfit goode. to goodes þat ben falseandinperfit.Does that state which needs nothing stand in need of power?¶ But seye me þis. wenest þou þat he þat haþnede of power þat hymne lakkeþ no þing.B.I should say no.P.Right! That which wants power needs external aid.Nay quod2292.I ¶ Certis quod she þou seist aryȝt. For yif so beþat þer is a þing þat in any partie be fieble of power.B.That is true!P.Sufficiency and power therefore are of one nature.B.It seems so indeed.Certis as in þat it most[e] nedes be nedy of foreinehelpe. ¶ Riȝt so it is quod .I. Suffisaunce and power2296ben þan of on kynde ¶ So semeþ it quodI.P.Are power and sufficiency to be despised? Are they not rather worthy of universal respect?¶ Anddemyst þou quod she þat a þing þat is of þis manere.þat is to seine suffisauntandmyȝty auȝt[e] to ben dispised.or ellys þat it be ryȝt digne of reuerences abouen2300alle þinges.B.They are doubtless highly estimable.P.Add respect to sufficiency and power, and consider all three as one and the same thing.¶ Certys quod I it nys no doute þat itnis ryȝt worþi to ben reuerenced. ¶ Lat vs quod she þanadden reuerence to suffisaunceandto power ¶ So þatwe demen þat þise þre þinges ben alle o þing.B.I see no objection to that view.¶ Certis2304quod I lat vs adden it. yif we willen graunten þe soþe.P.But can that be obscure and ignoble which possesses three such attributes? is it not noble and worthy of a shining reputation?what demest þou þan quod she is þat a dirke þingandnat noble þat is suffisaunt reuerentandmyȝty. or ellysþat is ryȝt clereandryȝt noble of celebrete of renoun.2308THE UNITY OF TRUE FELICITY.He who is most powerful and worthy of renown—if he lack fame which he cannot give to himself, must (by this defect) seem in some measure more weak and abject.¶ Considere þan quod she as we han grauntid her byforne.þat he þat ne haþ ne[de] of no þingandis mostmyȝtyandmost digne of honouryif hym nediþ anyclernesse of renounwhiche clernesse he myȝt[e] nat2312graunten of hym self. ¶ So þat for lakke of þilkeclerenesse he myȝt[e] seme febler on any syde or þemore outcaste.Glosa.þis is to seyne nay.He that is sufficiently mighty and esteemed will have necessarily an illustrious name.¶ For whoso þat is suffisaunt myȝtyandreuerent. clernesse of2316renounfolweþ of þe forseide þinges. he haþ it alredy ofhys suffisaunce.B.I cannot deny it, for reputation seems inseparable from the advantages you have just mentioned.boice. I may nat quod I denye it.¶ But I mot graunten as it is. þat þis þing be ryȝtcelebrable by clernesse of renounandnoblesse.P.Therefore Renown differs in no wise from the three above-mentioned attributes.¶ þan2320folweþ it quod she þat we adden clernesse of renountoþe þre forseide þinges. so þat þer ne be amonges hemno difference.andþis is a consequente quod .I.And if any one then stands in need of no external aid, can have all he wants, and is illustrious and respected—is not his condition very agreeable and pleasant?þisþing þan quod she þat ne haþ no nede of no foreine2324þing.andþat may don alle þinges by his strengþes.andþat is nobleandhonourable. nis nat þat a myrieþinganda ioyful.B.I cannot conceive how such a one can have grief or trouble.boice.but wenest quod I þat anysorow myȝt[e] comen to þis þing þat is swiche. ¶ Certys2328I may nat þinke.P.It must then be a state of happiness; and we may also affirm that sufficiency, power, nobility, differ only in name, but not in substance.P.¶ þanne moten we graunt[e] quodshe þat þis þing be ful of gladnesse yif þe þorseide þingesbe soþe. ¶ And also certys mote we graunten. þatsuffisaunce power noblesse reuerenceandgladnesse ben2332only dyuerse bynames. but hir substaunce haþ nodiuersite.B.It is a necessary consequence.Boice.It mot nedely be so quod .I.P.The depravity of mankind then divides that which is essentially indivisible; and, seeking for a part of that which has no parts, they miss the entire thing which they so much desire.P.þilkeþinge þan quod she þat is oonandsimple inhis nature.[* fol. 20.]þe wikkednesse of men departiþ it *diuidiþ it.and2336whan þei enforcen hem to gete partie of a þing þat nehaþ no part. þei ne geten hem neiþer þilk[e] partie þatnis none. ne þe þing al hole þat þei ne desire nat.B.How is that?.b.In whiche manere quod .I.P.He that seeks riches in order to avoid poverty, is not solicitous about power; he prefers meanness and obscurity, and denies himself many natural pleasures that he may not lessen his heaps of pelf.p.þilke man quod she þat2340sekeþ rychesse to fleen pouerte. he ne trauayleþ hymnat to for to gete power for he haþ leuer ben dirkandvile.andeke wiþdraweþ from hym selfe many natureldelitȝ for he nolde lesen þe moneye þat he haþ assembled.2344He who lacks power, is pricked with trouble, and rendered an outcast and obscure by his sordid ways, does not possess sufficiency.but certis in þis manere he ne getiþ hym natsuffisaunce þat power forletiþ.andþat moleste prekeþ.andþat filþe makeþ outcaste.andþat derknesse hideþ.He who only aims at power squanders his riches, and despises delights and honours unaccompanied by power.and certis he þat desireþ only power he wastiþand2348scatriþ rychesseanddispiseþ delicesandeke honourþat is wiþ out power. ne he ne preiseþ glorie no þing.OF FALSE FELICITY.Such a one must be subject to many anxieties.¶ Certys þus seest þou wel þat many þingusfailen tohym. for he haþ somtyme faute of many necessites.2352andmany anguysses biten hymAnd when he cannot get rid of these evils he ceases to have what he most desired—power.¶andwhan he maynat don þo defautes awey. he forleteþ to ben myȝty.andþat is þe þing þat he most desireþ.In the same way honour, glory, and pleasure, are all inseparable; he that seeks one without the other will fail to obtain his desires.andryȝt þusmay I make semblable resouns of honoursandof glorie2356andof delices. ¶ For so as euery of þise forseideþinges is þe same þat þise oþer þinges ben. þat is tosein. al oon þing. who so þat euer sekeþ to geten þatoon of þiseandnat þat oþer. he ne geteþ nat þat he2360desireþ.B.What then if a man should desire to gain them all at once?Boice.¶ what seist þou þan yif þat a mancoueiteþ to geten alle þise þinges to gider.P.He would then indeed desire perfect felicity—but can he ever expect to find it in the acquisitions above mentioned, which do not perform what they promise?P.Certysquod she .I. wolde seie þat he wolde geten hym souereyneblisfulnes. but þat shal he nat fynde in þo þinges2364þat .I. haue shewed þat ne mowe nat ȝeuen þat þei by-heten.B.No, surely!boice.Certys no quod .I.P.Then happiness is not to be sought in these things which are falsely supposed capable of satisfying our desires?¶ þan quodshe nesholden men nat by no weye seken blysfulnesse inswiche þinges as men wenen þat þei ne mowe2368ȝeuen but o þing senglely of alle þat menseken.B.I confess it, and nothing can be more truly affirmed than this.I graunt[e] wel quod .I. ne no soþer þing ne may natben said.Turn your mind’s eye upon the reverse of all thisfalse felicityand you will perceivethe true happiness.P.¶ Now hast þou þan quod she þe formeandþe causes of false welefulnesse. ¶ Now turneand2372flitte þe eyen of þi þouȝt. for þere shalt þou seen an oonþilk verray blysfulnesse þat I haue byhyȝt þee.B.It is very clear, and I had a complete view of it when you explained to me the causes of its counterfeit.b.Certys quod .I. it is clerandopyn. þouȝ þat it were toa blynde man.andþat shewedest þou me [ful wel] a2376lytel her byforne. whan þou enforcedest þe to shewe meþe causes of þe false blysfulnesseTrue felicity consists in a state of sufficiency, of power, and honour—as well as of a shining reputation and every desirable pleasure: and I must confess that true felicity is that which is bestowed by these advantages, as they are in reality all one and the same.¶ For but yif I be by-giled.þan is þilke þe verray perfit blisfulnesse þat perfitlymakiþ a man suffisaunt. myȝty. honourable noble.2380andful of gladnesse.andfor þou shalt wel knowe þat Ihaue wel vndirstonden þise þinges wiþ inne myne herte.I knowe wel þilke blisfulnesse þat may verrayly ȝeuenon of þe forseide þinges syn þei ben al oon .I. knowe2384douteles þat þilke þing is þe fulle of blysfulnesse.P.O my nursling, how happy are you in this conviction, provided you add but one limitation.P.O my nurry quodshe by þis oppiniounquod she Isey[e] þat þou art blisful yif þou putte þis þer to þat Ishal seine.B.What is that?what is þat quod .I.P.Thinkest thou that any thing inthisworld can confer this happiness? (the sovereign good).¶ Trowest þou þat2388þer be any þing in þis erþely mortal toumblyng þingesþat may bryngen þis estat.B.I think not; for nothing can be desirable beyond such a state of perfection.Certys quod I trowe it nat.andþou hast shewed me wel þat ouer þilke goode þeris no þing more to ben desired.P.These imperfect things above mentioned only confer the shadow of the supreme good, or at most only an imperfect felicity, but they cannot bestow true and perfect happiness.P.þise þinges þan2392quod she. þat is to seyne erþely suffisaunceandpower.andswiche þinges eyþer þei semen likenesse of verraygoode. or ellys it semeþ þat þei ȝeuen to mortal folk amaner of goodes þat ne ben nat perfit. ¶ But þilke2396goode þat is verrayandperfit. þat may þei nat ȝeuen.B.I quite agree with you.boice.I. accorde me wel quod .I.P.Then, knowing the difference between true and false felicity you must now learn where to look for this supreme felicity.þan quod she for asmoche as þou hast knowen whiche is þilke verray blisfulnesse.andeke whiche þilke þinges ben þat lien2400falsly blisfulnesse. þat is to seyne. þat by desceitsemenverray goodes. ¶ Now byhoueþ þe to knowen[* fol. 20b.]*whennesandwhere þou mowe seek[e] þilke verrayblisfulnesse. ¶ Certys quod I þat desijr I gretlyand2404haue abiden longe tyme to herkene it.P.But, as Plato says that even in the least things the Divine assistance ought to be implored, what ought we do, to render us worthy of so important a discovery as the true source and seat of the sovereign good?¶ But for asmoche quod she as it likeþ to my disciple plato in hisbook of inthimeo. þat in ryȝt lytel þinges men sholdebysechen þe helpe of god. ¶ what iugest þou þat be2408[now] to done so þat we may deserue to fynde þe sete ofþilke souereyne goode.B.Let us invoke the Father of all things.B.¶ Certys quod .I. I. demeþat we shulle clepen to þe fadir of alle goodes. ¶ Forwiþ outen hym nis þer no þing founden aryȝt.You are right, said Philosophy, and thus she sang:—þou seist2412a-ryȝt quod she. and bygan on-one to syngen ryȝt þus.2256heyȝe—the hyyekachen—kachche2257fisshe—fyssh2258hunte—honteroos—Rooes2259hyȝt—hyhte2260crikes—brykesyhidd—MS. yhidde, C. I-hyd2261, 2262whiche—whych2263shelfisshe—shelle fysh2264, 2265whiche—whych2264dien—deyen2265of—with2266echynnys—MS. ethynnys, C. Echynnys2268yhidd—MS. yhidde, C. I-hydd2270goode—good2271make—maken2273rycches—Rychesse2277wilfulnesse—welefulnesselook[e]—lokeclerely—clerly2279wilfulnesse—welefulnesseFor—For-sothe[I.]—from C.2280richesse—Rychesses2281realmes—Reames2287þilk—thylkeon—o2290goode—good2291seye—seyhaþ—MS. haþe2294fieble—feblere2295most[e]—mot2296helpe—help2297on—o2298demyst þou—demesthow2299seine—seynauȝt[e]—owhte2300reuerences—Reuerence2302nis ryȝt—is ryht2304alle—al2305willen—wolen2306dirke—dyrk2308clere—clerof celebrete—by celebryte2310haþ—MS. haþe2312whiche—whychmyȝt[e]—myhte2314clerenesse—clernessemyȝt[e]—myhtefebler—the febelere2315seyne—seyn2317haþ—MS. haþe2324haþ—MS. haþe2325his—hyse2326myrie—mery2327wenest—whennes2328sorow myȝt[e]—sorwe myhte2329graunt[e]—graunte2331be—benalso certys—certes also2333haþ—MS. haþe2334nedely—nedly2335þinge—thing2337gete—geten2338haþ—MS. haþeþilk[e]—thilke2339none—nonhole—hool2340whiche—whych2341rychesse—Rychessesfleen—MS. sleen, C. flen2342leuer—leuer2343vile—vylselfe—self2344delitȝ—deliceslesen—lesehaþ—MS. haþe2346prekeþ—prykketh2347derknesse—dyrknesse2349scatriþ—schaterethdelices—delycȝ2350wiþ out—withowte2351many—manye2352haþ—MS. haþefaute—defaute2353may—ne may2354don—MS. done, C. don2356make—maken2357forseide—MS. sorseide2363souereyne—souereyn2365mowe—mowen2368wenen—wenemowe—mowen2370graunt[e]—grauntesoþer—sothere2371said—MS. saide, C. sayd2376 [ful wel]—from C.2377byforne—by-forn2378blysfulnesse—MS. blyndenesse, C. blysfulnesse2385of—omitted2386nurry—norye2387sey[e]—seye2388seine—seyn2389þis—thise2390nat—nawht2393seyne—sey2395ȝeuen—yeue2397goode—good2399whiche—which2401seyne—seyn2402knowen—knowe2403seek[e]—seke2405herkene—herknen2407sholde—sholden2408bysechen—by-shechenhelpe—help2409 [now]—from C.2410souereyne goode—verray good2411shulle—shollento—omitted2413on-one—anonIN SEEKING SUPREME FELICITY THE DIVINE AID IS TO BE INVOKED.[The 9neMetur.]O QUI PERPETUA.Oþou fadirO Father and Maker of heaven and earth, by whose eternal reason the world is governed, and by whose supreme command Time flows from the birth of ages, Thou, firm and unchanged thyself, makest all things else to move!creatour of heueneandof erþes þatgouernest þis worlde by perdurable resounþat comaundistþe tymes for to gon from tyme þat age had[de]2416bygynnyng. þou þat dwellest þi self ay stedfastandstableandȝiuest alle oþer þinges to ben moeued.Thy sovereign will to floating matter gave its various forms, impelled by no exterior causes, but by the Idea of the Best in thy great mind conceived void of malice.neforein causes necesseden þe neuer to compoune werkeof floterynge mater. but only þe forme of souereyne2420goode y-set wiþ inne [þe] wiþ outen envie þat moeued[e]þe frely.Fairest thyself bearing the world’s figure in thy thought, thou didst create the world after that prototype, and dost draw all things from the image of the fair Supreme, and dost command that this world should have perfect parts.þou þat art alþerfairest beryng þe faire worldein þi þouȝt. formedest þis worlde to þe likkenessesemblable of þat faire worlde in þi þouȝt. þou drawest2424alle þinges of þi souereyne ensampler.andcomaundedistþat þis worlde perfitlyche ymaked haue frelyandabsolut hyse perfit parties.By harmonious measures thou dost bind fast the elements, so that there is no discordance between things cold and hot, or between the moist and the dry.¶ þou byndest þe elementȝby noumbres proporcionables. þat þe colde þinges2428mowen accorde wiþ þe hote þinges.andþe drye þingeswiþ þe moyst þinges.That the fire may not fly too high, and that weight may not press the earth and water lower than they are now placed,þat þe fire þat is purest ne fleyenat ouer heye. ne þat þe heuynesse ne drawe nat adounouer lowe þe erþes þat ben plounged in þe watres.2432GOD IS THE FOUNTAIN OF FELICITY.thou didst join the Middle Soul (of a threefold nature) moving all things, and then by agreeing numbers didst resolve it.¶ þou knyttest to-gidre þe mene soule of treble kyndemoeuyng alle þinges.anddiuidest it by membres accordynge.When that is done, cut into two orbs, it moves about returning to itself, and then encompassing the profound mind doth by that fair idea turn the heaven.¶ And whan it is þus diuided it haþ assembleda moeuyng in two roundes. ¶ It goþ to tourne2436aȝein to hym owen self.andenvironeþ a fulle deepþouȝt.andtourniþ þe heuene by semblable ymage.Thou by such causes dost raise all souls and lesser lives, and adaptest them to their light vehicles.þouby euenlyk causes enhaunsest þe soulesandþe lasseliuesandablynge hem heye by lyȝt[e] cartes.Thou sowest them in heaven and earth, and they return to thee by thy kind law like a recoiling flame.þou2440sewest hem in to heueneandin to erþe.andwhan þeiben conuertid to þe by þi benigne lawe. ¶ þou makesthem retorne aȝeine to þe by aȝein ledyng fijr.O Father, elevate our souls and let them behold thy august throne.¶ O fadir yif þou to þi þouȝt to stien vp in to þi streite sete.2444andgraunte [hym] to enviroune þe welle of good.Let them behold the fountain of all good. Dispel the mists of sense, remove the weights of earth-born cares, and in thy splendour shine (in our minds).andþe lyȝte yfounde graunte hym to ficchen þe clere syȝtesof hys corage in þe. ¶ And scatre þouandto-breke[thow] þe weyȝtesandþe cloudes of erþely heuynesse.2448andshyne þou by þi bryȝtnes.For thou art ever clear, and to the good art peace and rest. He who looks on thee beholdsbeginning,support, guide, path and goal, combined!for þou art clernesse þouart peisible to debonaire folke. ¶ þou þi self art bygynnynge.berere. ledere. paþandterme to loke on þe[þat] is oure ende.Glose.2452
2115wolde ben—wole be2116put[te]—putte2117lordship[e]—lordshype2119comaundement—comaundementȝleest isle—last Ile2120hyȝt—hyhte2121puten—puttenderk[e]—dyrke2122oute—owt
2115wolde ben—wole be
2116put[te]—putte
2117lordship[e]—lordshype
2119comaundement—comaundementȝleest isle—last Ile
2120hyȝt—hyhte
2121puten—puttenderk[e]—dyrke
2122oute—owt
GENTILITY IS FOREIGN TO RENOWN.
Bvt glorieHow deceptive and deformed a thing is glory! Well did the Tragedian exclaim—ὦ δόξα δόξα μυρίοισι δὴ βροτῶν, οὐδὲν γεγῶσι βίοτον ὤγκωσας μέγαν, for the undeserving have been crowned with glory and renown by popular and erring opinion.how deceiuableandhow foule is it ofte. for2124whiche þing nat vnskilfully a tregedien þat is tosein a maker of dites þat hyȝten tregedies cried[e]andseide. ¶ O glorie glorie quodhe. þou nart no þingellys to þousandes of folkes. but a gret sweller of eres.2128for many[e] han had ful gret renounby þe fals[e] oppiniounof poeple.What can be more infamous thanrenounfounded on the prejudices of the vulgar?and what þing may ben þouȝt foulerþen swiche preisyngeThose that are undeservedly praised ought to blush for shame.for þilk[e] folk þat benpreisedfalsly. þei moten nedes han shame of hir preisynges.2132If a wise man gets well-merited praise it does not add to his felicity.andyif þat folk han getenhem þank or preysyng byher desertes. what þing haþ þilk pris echid or encresedto þe conscience of wise folk þat mesurenhiregood. not by þe rumourof þe poeple. but by þe soþefastnesse2136of conscience.If it be a good thing to spread abroad one’s fame, it must be dishonourable not to do so.andyif it seme a fair þing aman to han encresidandsprad his name. þan folweþit. þat it is demed to ben a foule þinge yif it ne beysprad ne encresed.But a good name cannot penetrate everywhere, and the most illustrious names must be unknown to the greatest part of the world.but as I seide a litel her byforne.2140þat syn þer mot nedes ben many folk to whiche folk þerenounof a man ne may nat comen. it byfalleþ þat heþat þou wenest be gloriousandrenomed. semiþ in þenexte parties of þe erþe to ben wiþ out glorie.andwiþ2144out renoun.The favour of the people is worth but little as it is seldom judicious and never permanent.¶ and certis amonges þise þinges I ne trowenat þat þe prisandgrace of þe poeple nis neiþer worþi[* fol. 18b.]*to ben remembrid ne comeþ of wise iugement. ne isferm perdurably.How empty and transitory are titles of nobility!¶ But now of þis name of gentilesse.2148what man is it þat ne may wel seen how veyneandhow flittyng a þing it is.Gentility is wholly foreign to renown, and to those who boast of noble birth.¶ For if þe name of gentilessebe referred to renounandclernesse of linage. þanis gentil name but a for[e]ine þing. þat is to sein to2152hem þat glorifien hem of hir linage.Nobility is fame derived from the merits of one’s ancestors.¶ For it semeþþat gentilesse be a maner preysynge þat comeþ of decertof auncestres.If praise can give nobility they are noble who are praised.¶ And yif preysynge makeþ gentilesseþan moten þei nedes be gentil þat ben preysed.Then if thou hast no nobility of thy own, thou canst not derive any splendour from the merits of others.For2156whiche þing it folweþ. þat yif þou ne haue no gentilesseof þi self. þat is to sein pris þat comeþ of þi deserteforeine gentilesse ne makeþ þe nat gentil.If there be any good in nobleness of birth, it consists alone in this, that it imposes an obligation upon its possessors not to degenerate from the virtues of their ancestors.¶ But certisyif þer be any goode in gentilesse. I trowe it be inal2160oonly þis. þat it semeþ as þat a maner necessitee be imposedto gentil men. for þat þei ne sholden nat outraienor forliuen fro þe uertues of hire noble kynrede.
2124foule—fowl2125whiche—whych2126maker—makerecried[e]—cryde2127he—she2128sweller—swellere2129many[e]—manyehad—MS. hadde, C. hadfals[e]—false2130fouler—fowlere2131þen—thanneþilk[e]—thylke2133or—of2134haþ—MS. haþeþilke—thylke2139foule þinge—fowl thing2140ne—andbyforne—byforn2144parties—partyeerþe—Erthesout—owte2145out—owhte2148ferm—ferme2149veyne—veyn2150if—yif2154comeþ of—comth of the2157whiche—which2158pris—preyscomeþ—comth2160goode—goodin(2)—omitted2161maner—manere
2124foule—fowl
2125whiche—whych
2126maker—makerecried[e]—cryde
2127he—she
2128sweller—swellere
2129many[e]—manyehad—MS. hadde, C. hadfals[e]—false
2130fouler—fowlere
2131þen—thanneþilk[e]—thylke
2133or—of
2134haþ—MS. haþeþilke—thylke
2139foule þinge—fowl thing
2140ne—andbyforne—byforn
2144parties—partyeerþe—Erthesout—owte
2145out—owhte
2148ferm—ferme
2149veyne—veyn
2150if—yif
2154comeþ of—comth of the
2157whiche—which
2158pris—preyscomeþ—comth
2160goode—goodin(2)—omitted
2161maner—manere
Al þe linageAll men have the same origin.of men þat ben inerþe ben of semblable2164burþe.They have one father and one king, who gave the moon her horns, and adorned the sun with his rays.On al one is fadir of þinges. On aloneminyst[r]eþ alle þinges. ¶ He ȝaf to þe sonne hysbemes. he ȝaf to þe moone hir hornes.The same gave the earth to man and adorned the sky with stars.he ȝaf þe men toþe erþe. he ȝaf þe sterres to þe heuene.He breathed into man the breath of life.¶ he encloseþ2168wiþ membres þe soules þat comen fro hys heye sete.All men spring from this illustrious source.¶ þanne comen alle mortal folk of noble seed.Why then do they boast of pedigree?whinoysen ȝe or bosten of ȝoure eldrisHe alone is ignoble who submits to vice and forgets his noble origin.¶ For yif þoulook[e] ȝoure bygynnyng. and god ȝoure auctourand2172ȝoure makere. þan is þer no forlyued wyȝt but ȝif henorisse his corage vnto vicesandforlete his propreburþe.
2166hys—hyse2167hir—hyse2169fro hys—fram hyse2170seed—sede2171bosten—MS. voscen, C. bosten2172look[e]—loke
2166hys—hyse
2167hir—hyse
2169fro hys—fram hyse
2170seed—sede
2171bosten—MS. voscen, C. bosten
2172look[e]—loke
SENSUAL PLEASURES FULL OF ANXIETY.
But what shalBut what shall I say with respect to sensual pleasures, the desire of which is full of anxiety, and the enjoyment of them full of repentance?I seie of delices of body. of whic[h]e2176delices þe desiringes ben ful of anguisse.andþefulfillinges of hemben ful of penaunce.What diseases and intolerable pains (the merited fruits of vice) are these delights wont to bring upon those who enjoy them!¶ How gretesekenesseandhow grete sorwes vnsuffrable ryȝt as amanere fruit of wickednesse ben þilke delices wont to2180bryngen to þe bo[d]ies of folk þat vsen hem.I am unable to see what joy is to be found in the gratification of them.¶ Ofwhiche delices I not what ioye may ben had of hirmoeuyng.The remembrance of criminal indulgence brings with it bitter remorse.¶ But þis woot I wel þat who so euere wilremembren hym of hys luxuries. he shal wel vndirstonde.2184þat þe issues of delices ben sorowfulandsory.If such things make men happy, then may brutes attain to felicity, since by their instinct they are urged to satisfy their bodily delights.¶ And yif þilke delices mowen make folk blisful. þanby þe same cause moten þise bestes ben clepid blisful.¶ Of whiche bestes al þe entenciounhasteþ to fulfille2188hire bodyly iolyte.A wife and children do not always bring happiness, for some have found tormentors in their own offspring.and þe gladnesse of wijf [and]children were [an] honest þing. but it haþ ben seid.þat it is ouer myche aȝeins kynde þat children han benfounden tormentours to hir fadres I not how many.2192¶ Of whiche children how bitynge is euery condicioun.It nedeþ nat to tellen it þe þat hast or þis tyme assaiedit.andart ȝit now anguyssous.I approve of this opinion of Euripides, that he who is childless is happy in his misfortune.In þis approue I þesentence of my disciple Euridippus. þat seide þat he2196þat haþ no children is weleful by infortune.
2173is—nis2176delices—delitesbody—bodye2177anguisse—Angwyssh2178grete—gret2179sekenesse—sykenessegrete sorwes—gret soruwes2180fruit—frut2182had—MS. hadde, C. had2183wil—wole2184hys—hyse2185sorowful—sorwfulsory—sorye2186make—makyn2189 [and]—from C.2190 [an]—from C.haþ—haþeseid—MS. seide, C. seyd2191myche—mochel2192many—manye2196Euridippus—Eurydyppys;readEuripides2197haþ—MS. haþe
2173is—nis
2176delices—delitesbody—bodye
2177anguisse—Angwyssh
2178grete—gret
2179sekenesse—sykenessegrete sorwes—gret soruwes
2180fruit—frut
2182had—MS. hadde, C. had
2183wil—wole
2184hys—hyse
2185sorowful—sorwfulsory—sorye
2186make—makyn
2189 [and]—from C.
2190 [an]—from C.haþ—haþeseid—MS. seide, C. seyd
2191myche—mochel
2192many—manye
2196Euridippus—Eurydyppys;readEuripides
2197haþ—MS. haþe
NO HAPPINESS IN EXTERNAL THINGS.
Euery delitPleasure leaves a pain behind it.haþ þis. þat it anguisseþ hem wiþ prikkesþat vsen it.The bee gives us agreeable honey, but try to hold it, and it quickly flies, leaving its sting behind.¶ It resembliþ to þise flying flyes þatwe clepen been. þat aftre þat þe bee haþ shed hys agreable2200honies he fleeþ aweyandstyngeþ þe hertes of hemþat ben ysmyte wiþ bytynge ouer longe holdynge.
2198Euery—MS. Ouery, C. Every2198, 2200haþ—MS. haþeshed hys—shad hyse
2198Euery—MS. Ouery, C. Every
2198, 2200haþ—MS. haþeshed hys—shad hyse
MEN ARE LED ASTRAY BY IGNORANCE.
Now nis it noIt appears then that happiness is not to be found in the above-mentioned external things.doute þan þat þise weyes ne ben amaner mysledyng to blisfulnesse. ne þat þei ne2204mowe nat leden folke þider as þei byheten to ledenhem.[* fol. 19.]These false ways are perplexed with many evils, as I shall presently show thee.¶ But wiþ how grete harmes þise *forseide weyesben enlaced. ¶ I shal shewe þe shortly.Do you want to amass wealth, then you must take it from your neighbours.¶ For whiyif þou enforcest þe to assemble moneye. þou most by-reuen2208hym his moneye þat haþ it.Would you shine in dignities, then you must beg for them and disgrace yourself by a humiliating supplication.and yif þou wiltshynen wiþ dignites. þou most bysechenandsupplienhem þat ȝiuenþo dignitees. ¶ And yif þou coueitestby honourto gon by-fore oþer folk þou shalt defoule þi2212self by humblesse of axing.If power be your ambition, you expose yourself to the snares of inferiors.yif þou desiryst power.þou shalt by awaites of þi subgitȝ anoyously be castvndir many periles.Do you ask for glory, to be distracted by vexations and so lose all security.axest þou glorie þou shalt ben sodestrat by aspre þinges þat þou shalt forgone sykernesse.2216Do you prefer a voluptuous life? Think then that all men will despise him who is a thrall to his body.¶ And yif þou wilt leden þi lijf in delices.euery whiȝt shal dispisen þeandforleten þe as þou þatart þral to þing þat is ryȝt fouleandbrutel. þat is [to]sein seruaunt to þi body.They build upon a weak foundation that place bodily delights above their own reason.¶ Now is it þan wel yseen2220how lytelandhow brutel possessiounþei coueiten þatputten þe goodes of þe body abouen hire owenresoun.Can you surpass the elephant in bulk, or the bull in strength?¶ For mayst þou sourmountenþise olifuñtȝ in gretnesseor weyȝt of body. Or mayst þou ben strenger þan þe2224bole.Art thou swifter than the tiger?Mayst þou ben swifter þan þe tigre.Behold the immense extent of the heavens and cease to admire vile or lesser things.biholde þespacesandþe stablenesseandþe swyfte cours of þeheuene.andstynte somtyme to wondren on fouleþinges.Admire what is still more admirable, the consummate wisdom that governs them.þe whiche heuene certys nis nat raþer for þise2228þinges to ben wondred vpon. þan for þe resounbywhiche it is gouerned.How fleeting is beauty!but þe shynynge of þi forme þatis to seien þe beaute of þi body. how swiftly passyng isitandhow transitorie.It fades sooner than the vernal flowers.¶ Certis it is more flittynge2232þan þe mutabilite of floures of þe somersesoun.For, as Aristotle says, if a man were lynx-eyed and could look into the entrails of Alcibiades (so fair outwardly) he would find all foul and loathsome.For soas aristotil telleþ þat yif þat men hadden eyen of abeest þat hiȝt lynx. so þat þe lokyng of folk myȝt[e]percen þoruȝ þe þinges þat wiþstonden it. who so lokid2236þan in þe entrailes of þe body of alcibiades þat wasful fayr in þe superfice wiþ oute. it shulde seme ryȝtfoule.Thy nature does not make thee seem beautiful, but the imperfect view of thy admirers.andfor þi yif þou semest faire. þi nature nemakiþ nat þat. but þe desceiuaunce of þe fieblesse of þe2240eyen þat loken.Prize bodily perfections as much as you will, yet a three days’ fever will destroy them.¶ But preise þe goodes of þi body asmoche as euer þe list. so þat þou know[e] algates þatwhat so it be. þat is to seyn of þe goodes of þi bodywhiche þat þou wondrest vpon may ben destroied or2244dessolued by þe hete of a feuere of þre dayes. ¶ Ofalle whiche forseide þinges I may reducenþis shortly ina somme.Worldly goods do not give what they promise, do not comprise every good, are not the paths to felicity, nor can of themselves make any one happy.¶ þat þise worldly goodes whiche þat nemowen nat ȝiuen þat þei byheten. ne ben nat perfit by2248þe congregaciounof alle goodes. þat þei ne ben natweyes ne paþes þat bryngen men to blysfulnesse nemaken men to ben blysful.
2203nis—is2204mysledyng—mysledynges2205folke—folk2208enforcest—MS. enforced, C. enforcest2209haþ—MS. haþewilt—wolt2211ȝiuen—yeuen2212gon—MS. gone, C. gonby-fore—byfornshalt—shal2213by—thorw2214by—bebe—ben2216destrat—MS. destralle, C. destratforgone—forgoon2217wilt—wolt2218whiȝt—wyht2219foule—fowl[to]—from C.2220yseen—seen2221brutel—brotel2222owen—owne2224weyȝt—weyhtystrenger—strengere2225swifter—swyfterebiholde—by-hold2227stynte—stynt2228whiche—whych2230whiche—wych2231seien—seyn2234as—omitted2235hiȝt—hyhtemyȝt[e]—myhte2237alcibiades—MS. alcidiades2238fayr—fayreþe—omittedshulde—sholde2239foule—fowlfaire—fayrne—omitted2240desceiuaunce of þe fieblesse—deceyuable or the feblesse2242moche—mochelknow[e]—knowe2243þe—omittedþi body whiche—the body whych2247a—omitted
2203nis—is
2204mysledyng—mysledynges
2205folke—folk
2208enforcest—MS. enforced, C. enforcest
2209haþ—MS. haþewilt—wolt
2211ȝiuen—yeuen
2212gon—MS. gone, C. gonby-fore—byfornshalt—shal
2213by—thorw
2214by—bebe—ben
2216destrat—MS. destralle, C. destratforgone—forgoon
2217wilt—wolt
2218whiȝt—wyht
2219foule—fowl[to]—from C.
2220yseen—seen
2221brutel—brotel
2222owen—owne
2224weyȝt—weyhtystrenger—strengere
2225swifter—swyfterebiholde—by-hold
2227stynte—stynt
2228whiche—whych
2230whiche—wych
2231seien—seyn
2234as—omitted
2235hiȝt—hyhtemyȝt[e]—myhte
2237alcibiades—MS. alcidiades
2238fayr—fayreþe—omittedshulde—sholde
2239foule—fowlfaire—fayrne—omitted
2240desceiuaunce of þe fieblesse—deceyuable or the feblesse
2242moche—mochelknow[e]—knowe
2243þe—omittedþi body whiche—the body whych
2247a—omitted
MEN PURSUE FALSE JOYS.
Allas whicheAlas! how through folly and ignorance do men stray from the path of true happiness!folieandwhiche ignoraunce myslediþ2252wandryng wrecches fro þe paþe of verrey good.Ye do not seek gold upon trees nor diamonds from the vine.¶ Certis ȝe ne seken no golde in grene trees. ne ȝe negadren [nat] precious stones in þe vines.Ye lay not your nets to catch fish upon the lofty hills.ne ȝe nehiden nat ȝoure gynnes in heyȝe mountaignes to kachen2256fisshe of whiche ȝe may maken ryche festes.The hunter goes not to the Tyrrhene waters to hunt the roe.and yifȝow lykeþ to hunte to roos. ȝe ne gon nat to þe foordesof þe water þat hyȝt tyrene.Men know where to look for white pearls, and for the fish that yields the purple dye.andouer þis men knowenwel þe crikesandþe cauernes of þe see yhidd in þe2260floodes.andknowen eke whiche water is most plentiuousof white perles.andknowen whiche water habundeþmost of rede purpre. þat is to seyen of a maner shelfisshewithwhiche men dien purpre.They know where the most delicate of the finny race abound and where the fierce sea-urchin is to be found.andknowen2264whiche strondes habounden most of tendre fisshes orof sharpe fisshes þat hyȝten echynnys.But where the Sovereign Good abides blinded mortals never know, but plunge into the earth below to look for that which has its dwelling in the heavens.but folk suffrenhem self to ben so blynde þat hem ne recchiþ nat toknowe where þilk[e] goodes ben yhidd whiche þat þei2268coueiten but ploungen hem in erþeandseken þereþilke goode þat sourmounteþ þe heuene þat bereþ þesterres.[* fol. 19b.]What doom do the silly race deserve?¶ what *preyere may I make þat be digne toþe nice þouȝtis of men.May they pursue such false joys, and having obtained them, too late find out the value of the true.but I preye þat þei coueiten2272rycchesandhonours so þat whan þei han geten þofalse goodes wiþ greet trauayle þat þerby þei moweknowen þe verray goodes.
2252whiche(both)—whych2253paþe—paathgood—goode2254golde—gold
2252whiche(both)—whych
2253paþe—paathgood—goode
2254golde—gold
THE INSUFFICIENCY OF WORLDLY BLISS.
IT suffisiþP.I have been describing the form of counterfeit happiness, and if you have considered it attentively I shall proceed to give you a perfect view of the true.þat I haue shewed hider to þe forme of2276false wilfulnesse. so þat yif þou look[e] now clerelyþe ordre of myn entenciounrequeriþ from hennes forþeto shewenþe verray wilfulnesse.B.I now see that there is no sufficiency in riches, no power in royalty, no esteem in dignities, nor nobility in renown, nor joy in carnal pleasures.¶ For quod.I. (b) [I.]se wel now þat suffisaunce may nat comen by richesse. ne2280power by realmes. ne reuerence by dignitees. ne gentilesseby glorie. ne ioye by delices. and (p) hast þou welknowen quod she þe cause whi it is. Certis me semeþquod.I. þat .I. se hem ryȝt as þouȝ it were þoruȝ a litel2284clifte.I have a glimpse of the cause of all this, but I should like a more distinct view.but me were leuer knowen hem more openly ofþe. Certys quodshe þe resounis al redyP.The cause is obvious—for that which is by nature one and indivisible human ignorance separates and divides, and reverses the true order of things.¶ Forþilk þing þat symply is on þing wiþ outen onydiuisioun. þe errourandfolie of mankynde departeþ2288anddiuidiþ it.andmislediþ itandtransporteþ fromverrayandperfit goode. to goodes þat ben falseandinperfit.Does that state which needs nothing stand in need of power?¶ But seye me þis. wenest þou þat he þat haþnede of power þat hymne lakkeþ no þing.B.I should say no.P.Right! That which wants power needs external aid.Nay quod2292.I ¶ Certis quod she þou seist aryȝt. For yif so beþat þer is a þing þat in any partie be fieble of power.B.That is true!P.Sufficiency and power therefore are of one nature.B.It seems so indeed.Certis as in þat it most[e] nedes be nedy of foreinehelpe. ¶ Riȝt so it is quod .I. Suffisaunce and power2296ben þan of on kynde ¶ So semeþ it quodI.P.Are power and sufficiency to be despised? Are they not rather worthy of universal respect?¶ Anddemyst þou quod she þat a þing þat is of þis manere.þat is to seine suffisauntandmyȝty auȝt[e] to ben dispised.or ellys þat it be ryȝt digne of reuerences abouen2300alle þinges.B.They are doubtless highly estimable.P.Add respect to sufficiency and power, and consider all three as one and the same thing.¶ Certys quod I it nys no doute þat itnis ryȝt worþi to ben reuerenced. ¶ Lat vs quod she þanadden reuerence to suffisaunceandto power ¶ So þatwe demen þat þise þre þinges ben alle o þing.B.I see no objection to that view.¶ Certis2304quod I lat vs adden it. yif we willen graunten þe soþe.P.But can that be obscure and ignoble which possesses three such attributes? is it not noble and worthy of a shining reputation?what demest þou þan quod she is þat a dirke þingandnat noble þat is suffisaunt reuerentandmyȝty. or ellysþat is ryȝt clereandryȝt noble of celebrete of renoun.2308
THE UNITY OF TRUE FELICITY.
He who is most powerful and worthy of renown—if he lack fame which he cannot give to himself, must (by this defect) seem in some measure more weak and abject.¶ Considere þan quod she as we han grauntid her byforne.þat he þat ne haþ ne[de] of no þingandis mostmyȝtyandmost digne of honouryif hym nediþ anyclernesse of renounwhiche clernesse he myȝt[e] nat2312graunten of hym self. ¶ So þat for lakke of þilkeclerenesse he myȝt[e] seme febler on any syde or þemore outcaste.Glosa.þis is to seyne nay.He that is sufficiently mighty and esteemed will have necessarily an illustrious name.¶ For whoso þat is suffisaunt myȝtyandreuerent. clernesse of2316renounfolweþ of þe forseide þinges. he haþ it alredy ofhys suffisaunce.B.I cannot deny it, for reputation seems inseparable from the advantages you have just mentioned.boice. I may nat quod I denye it.¶ But I mot graunten as it is. þat þis þing be ryȝtcelebrable by clernesse of renounandnoblesse.P.Therefore Renown differs in no wise from the three above-mentioned attributes.¶ þan2320folweþ it quod she þat we adden clernesse of renountoþe þre forseide þinges. so þat þer ne be amonges hemno difference.andþis is a consequente quod .I.And if any one then stands in need of no external aid, can have all he wants, and is illustrious and respected—is not his condition very agreeable and pleasant?þisþing þan quod she þat ne haþ no nede of no foreine2324þing.andþat may don alle þinges by his strengþes.andþat is nobleandhonourable. nis nat þat a myrieþinganda ioyful.B.I cannot conceive how such a one can have grief or trouble.boice.but wenest quod I þat anysorow myȝt[e] comen to þis þing þat is swiche. ¶ Certys2328I may nat þinke.P.It must then be a state of happiness; and we may also affirm that sufficiency, power, nobility, differ only in name, but not in substance.P.¶ þanne moten we graunt[e] quodshe þat þis þing be ful of gladnesse yif þe þorseide þingesbe soþe. ¶ And also certys mote we graunten. þatsuffisaunce power noblesse reuerenceandgladnesse ben2332only dyuerse bynames. but hir substaunce haþ nodiuersite.B.It is a necessary consequence.Boice.It mot nedely be so quod .I.P.The depravity of mankind then divides that which is essentially indivisible; and, seeking for a part of that which has no parts, they miss the entire thing which they so much desire.P.þilkeþinge þan quod she þat is oonandsimple inhis nature.[* fol. 20.]þe wikkednesse of men departiþ it *diuidiþ it.and2336whan þei enforcen hem to gete partie of a þing þat nehaþ no part. þei ne geten hem neiþer þilk[e] partie þatnis none. ne þe þing al hole þat þei ne desire nat.B.How is that?.b.In whiche manere quod .I.P.He that seeks riches in order to avoid poverty, is not solicitous about power; he prefers meanness and obscurity, and denies himself many natural pleasures that he may not lessen his heaps of pelf.p.þilke man quod she þat2340sekeþ rychesse to fleen pouerte. he ne trauayleþ hymnat to for to gete power for he haþ leuer ben dirkandvile.andeke wiþdraweþ from hym selfe many natureldelitȝ for he nolde lesen þe moneye þat he haþ assembled.2344He who lacks power, is pricked with trouble, and rendered an outcast and obscure by his sordid ways, does not possess sufficiency.but certis in þis manere he ne getiþ hym natsuffisaunce þat power forletiþ.andþat moleste prekeþ.andþat filþe makeþ outcaste.andþat derknesse hideþ.He who only aims at power squanders his riches, and despises delights and honours unaccompanied by power.and certis he þat desireþ only power he wastiþand2348scatriþ rychesseanddispiseþ delicesandeke honourþat is wiþ out power. ne he ne preiseþ glorie no þing.
OF FALSE FELICITY.
Such a one must be subject to many anxieties.¶ Certys þus seest þou wel þat many þingusfailen tohym. for he haþ somtyme faute of many necessites.2352andmany anguysses biten hymAnd when he cannot get rid of these evils he ceases to have what he most desired—power.¶andwhan he maynat don þo defautes awey. he forleteþ to ben myȝty.andþat is þe þing þat he most desireþ.In the same way honour, glory, and pleasure, are all inseparable; he that seeks one without the other will fail to obtain his desires.andryȝt þusmay I make semblable resouns of honoursandof glorie2356andof delices. ¶ For so as euery of þise forseideþinges is þe same þat þise oþer þinges ben. þat is tosein. al oon þing. who so þat euer sekeþ to geten þatoon of þiseandnat þat oþer. he ne geteþ nat þat he2360desireþ.B.What then if a man should desire to gain them all at once?Boice.¶ what seist þou þan yif þat a mancoueiteþ to geten alle þise þinges to gider.P.He would then indeed desire perfect felicity—but can he ever expect to find it in the acquisitions above mentioned, which do not perform what they promise?P.Certysquod she .I. wolde seie þat he wolde geten hym souereyneblisfulnes. but þat shal he nat fynde in þo þinges2364þat .I. haue shewed þat ne mowe nat ȝeuen þat þei by-heten.B.No, surely!boice.Certys no quod .I.P.Then happiness is not to be sought in these things which are falsely supposed capable of satisfying our desires?¶ þan quodshe nesholden men nat by no weye seken blysfulnesse inswiche þinges as men wenen þat þei ne mowe2368ȝeuen but o þing senglely of alle þat menseken.B.I confess it, and nothing can be more truly affirmed than this.I graunt[e] wel quod .I. ne no soþer þing ne may natben said.Turn your mind’s eye upon the reverse of all thisfalse felicityand you will perceivethe true happiness.P.¶ Now hast þou þan quod she þe formeandþe causes of false welefulnesse. ¶ Now turneand2372flitte þe eyen of þi þouȝt. for þere shalt þou seen an oonþilk verray blysfulnesse þat I haue byhyȝt þee.B.It is very clear, and I had a complete view of it when you explained to me the causes of its counterfeit.b.Certys quod .I. it is clerandopyn. þouȝ þat it were toa blynde man.andþat shewedest þou me [ful wel] a2376lytel her byforne. whan þou enforcedest þe to shewe meþe causes of þe false blysfulnesseTrue felicity consists in a state of sufficiency, of power, and honour—as well as of a shining reputation and every desirable pleasure: and I must confess that true felicity is that which is bestowed by these advantages, as they are in reality all one and the same.¶ For but yif I be by-giled.þan is þilke þe verray perfit blisfulnesse þat perfitlymakiþ a man suffisaunt. myȝty. honourable noble.2380andful of gladnesse.andfor þou shalt wel knowe þat Ihaue wel vndirstonden þise þinges wiþ inne myne herte.I knowe wel þilke blisfulnesse þat may verrayly ȝeuenon of þe forseide þinges syn þei ben al oon .I. knowe2384douteles þat þilke þing is þe fulle of blysfulnesse.
P.O my nursling, how happy are you in this conviction, provided you add but one limitation.P.O my nurry quodshe by þis oppiniounquod she Isey[e] þat þou art blisful yif þou putte þis þer to þat Ishal seine.B.What is that?what is þat quod .I.P.Thinkest thou that any thing inthisworld can confer this happiness? (the sovereign good).¶ Trowest þou þat2388þer be any þing in þis erþely mortal toumblyng þingesþat may bryngen þis estat.B.I think not; for nothing can be desirable beyond such a state of perfection.Certys quod I trowe it nat.andþou hast shewed me wel þat ouer þilke goode þeris no þing more to ben desired.P.These imperfect things above mentioned only confer the shadow of the supreme good, or at most only an imperfect felicity, but they cannot bestow true and perfect happiness.P.þise þinges þan2392quod she. þat is to seyne erþely suffisaunceandpower.andswiche þinges eyþer þei semen likenesse of verraygoode. or ellys it semeþ þat þei ȝeuen to mortal folk amaner of goodes þat ne ben nat perfit. ¶ But þilke2396goode þat is verrayandperfit. þat may þei nat ȝeuen.B.I quite agree with you.boice.I. accorde me wel quod .I.P.Then, knowing the difference between true and false felicity you must now learn where to look for this supreme felicity.þan quod she for asmoche as þou hast knowen whiche is þilke verray blisfulnesse.andeke whiche þilke þinges ben þat lien2400falsly blisfulnesse. þat is to seyne. þat by desceitsemenverray goodes. ¶ Now byhoueþ þe to knowen[* fol. 20b.]*whennesandwhere þou mowe seek[e] þilke verrayblisfulnesse. ¶ Certys quod I þat desijr I gretlyand2404haue abiden longe tyme to herkene it.P.But, as Plato says that even in the least things the Divine assistance ought to be implored, what ought we do, to render us worthy of so important a discovery as the true source and seat of the sovereign good?¶ But for asmoche quod she as it likeþ to my disciple plato in hisbook of inthimeo. þat in ryȝt lytel þinges men sholdebysechen þe helpe of god. ¶ what iugest þou þat be2408[now] to done so þat we may deserue to fynde þe sete ofþilke souereyne goode.B.Let us invoke the Father of all things.B.¶ Certys quod .I. I. demeþat we shulle clepen to þe fadir of alle goodes. ¶ Forwiþ outen hym nis þer no þing founden aryȝt.You are right, said Philosophy, and thus she sang:—þou seist2412a-ryȝt quod she. and bygan on-one to syngen ryȝt þus.
2256heyȝe—the hyyekachen—kachche2257fisshe—fyssh2258hunte—honteroos—Rooes2259hyȝt—hyhte2260crikes—brykesyhidd—MS. yhidde, C. I-hyd2261, 2262whiche—whych2263shelfisshe—shelle fysh2264, 2265whiche—whych2264dien—deyen2265of—with2266echynnys—MS. ethynnys, C. Echynnys2268yhidd—MS. yhidde, C. I-hydd2270goode—good2271make—maken2273rycches—Rychesse2277wilfulnesse—welefulnesselook[e]—lokeclerely—clerly2279wilfulnesse—welefulnesseFor—For-sothe[I.]—from C.2280richesse—Rychesses2281realmes—Reames2287þilk—thylkeon—o2290goode—good2291seye—seyhaþ—MS. haþe2294fieble—feblere2295most[e]—mot2296helpe—help2297on—o2298demyst þou—demesthow2299seine—seynauȝt[e]—owhte2300reuerences—Reuerence2302nis ryȝt—is ryht2304alle—al2305willen—wolen2306dirke—dyrk2308clere—clerof celebrete—by celebryte2310haþ—MS. haþe2312whiche—whychmyȝt[e]—myhte2314clerenesse—clernessemyȝt[e]—myhtefebler—the febelere2315seyne—seyn2317haþ—MS. haþe2324haþ—MS. haþe2325his—hyse2326myrie—mery2327wenest—whennes2328sorow myȝt[e]—sorwe myhte2329graunt[e]—graunte2331be—benalso certys—certes also2333haþ—MS. haþe2334nedely—nedly2335þinge—thing2337gete—geten2338haþ—MS. haþeþilk[e]—thilke2339none—nonhole—hool2340whiche—whych2341rychesse—Rychessesfleen—MS. sleen, C. flen2342leuer—leuer2343vile—vylselfe—self2344delitȝ—deliceslesen—lesehaþ—MS. haþe2346prekeþ—prykketh2347derknesse—dyrknesse2349scatriþ—schaterethdelices—delycȝ2350wiþ out—withowte2351many—manye2352haþ—MS. haþefaute—defaute2353may—ne may2354don—MS. done, C. don2356make—maken2357forseide—MS. sorseide2363souereyne—souereyn2365mowe—mowen2368wenen—wenemowe—mowen2370graunt[e]—grauntesoþer—sothere2371said—MS. saide, C. sayd2376 [ful wel]—from C.2377byforne—by-forn2378blysfulnesse—MS. blyndenesse, C. blysfulnesse2385of—omitted2386nurry—norye2387sey[e]—seye2388seine—seyn2389þis—thise2390nat—nawht2393seyne—sey2395ȝeuen—yeue2397goode—good2399whiche—which2401seyne—seyn2402knowen—knowe2403seek[e]—seke2405herkene—herknen2407sholde—sholden2408bysechen—by-shechenhelpe—help2409 [now]—from C.2410souereyne goode—verray good2411shulle—shollento—omitted2413on-one—anon
2256heyȝe—the hyyekachen—kachche
2257fisshe—fyssh
2258hunte—honteroos—Rooes
2259hyȝt—hyhte
2260crikes—brykesyhidd—MS. yhidde, C. I-hyd
2261, 2262whiche—whych
2263shelfisshe—shelle fysh
2264, 2265whiche—whych
2264dien—deyen
2265of—with
2266echynnys—MS. ethynnys, C. Echynnys
2268yhidd—MS. yhidde, C. I-hydd
2270goode—good
2271make—maken
2273rycches—Rychesse
2277wilfulnesse—welefulnesselook[e]—lokeclerely—clerly
2279wilfulnesse—welefulnesseFor—For-sothe[I.]—from C.
2280richesse—Rychesses
2281realmes—Reames
2287þilk—thylkeon—o
2290goode—good
2291seye—seyhaþ—MS. haþe
2294fieble—feblere
2295most[e]—mot
2296helpe—help
2297on—o
2298demyst þou—demesthow
2299seine—seynauȝt[e]—owhte
2300reuerences—Reuerence
2302nis ryȝt—is ryht
2304alle—al
2305willen—wolen
2306dirke—dyrk
2308clere—clerof celebrete—by celebryte
2310haþ—MS. haþe
2312whiche—whychmyȝt[e]—myhte
2314clerenesse—clernessemyȝt[e]—myhtefebler—the febelere
2315seyne—seyn
2317haþ—MS. haþe
2324haþ—MS. haþe
2325his—hyse
2326myrie—mery
2327wenest—whennes
2328sorow myȝt[e]—sorwe myhte
2329graunt[e]—graunte
2331be—benalso certys—certes also
2333haþ—MS. haþe
2334nedely—nedly
2335þinge—thing
2337gete—geten
2338haþ—MS. haþeþilk[e]—thilke
2339none—nonhole—hool
2340whiche—whych
2341rychesse—Rychessesfleen—MS. sleen, C. flen
2342leuer—leuer
2343vile—vylselfe—self
2344delitȝ—deliceslesen—lesehaþ—MS. haþe
2346prekeþ—prykketh
2347derknesse—dyrknesse
2349scatriþ—schaterethdelices—delycȝ
2350wiþ out—withowte
2351many—manye
2352haþ—MS. haþefaute—defaute
2353may—ne may
2354don—MS. done, C. don
2356make—maken
2357forseide—MS. sorseide
2363souereyne—souereyn
2365mowe—mowen
2368wenen—wenemowe—mowen
2370graunt[e]—grauntesoþer—sothere
2371said—MS. saide, C. sayd
2376 [ful wel]—from C.
2377byforne—by-forn
2378blysfulnesse—MS. blyndenesse, C. blysfulnesse
2385of—omitted
2386nurry—norye
2387sey[e]—seye
2388seine—seyn
2389þis—thise
2390nat—nawht
2393seyne—sey
2395ȝeuen—yeue
2397goode—good
2399whiche—which
2401seyne—seyn
2402knowen—knowe
2403seek[e]—seke
2405herkene—herknen
2407sholde—sholden
2408bysechen—by-shechenhelpe—help
2409 [now]—from C.
2410souereyne goode—verray good
2411shulle—shollento—omitted
2413on-one—anon
IN SEEKING SUPREME FELICITY THE DIVINE AID IS TO BE INVOKED.
Oþou fadirO Father and Maker of heaven and earth, by whose eternal reason the world is governed, and by whose supreme command Time flows from the birth of ages, Thou, firm and unchanged thyself, makest all things else to move!creatour of heueneandof erþes þatgouernest þis worlde by perdurable resounþat comaundistþe tymes for to gon from tyme þat age had[de]2416bygynnyng. þou þat dwellest þi self ay stedfastandstableandȝiuest alle oþer þinges to ben moeued.Thy sovereign will to floating matter gave its various forms, impelled by no exterior causes, but by the Idea of the Best in thy great mind conceived void of malice.neforein causes necesseden þe neuer to compoune werkeof floterynge mater. but only þe forme of souereyne2420goode y-set wiþ inne [þe] wiþ outen envie þat moeued[e]þe frely.Fairest thyself bearing the world’s figure in thy thought, thou didst create the world after that prototype, and dost draw all things from the image of the fair Supreme, and dost command that this world should have perfect parts.þou þat art alþerfairest beryng þe faire worldein þi þouȝt. formedest þis worlde to þe likkenessesemblable of þat faire worlde in þi þouȝt. þou drawest2424alle þinges of þi souereyne ensampler.andcomaundedistþat þis worlde perfitlyche ymaked haue frelyandabsolut hyse perfit parties.By harmonious measures thou dost bind fast the elements, so that there is no discordance between things cold and hot, or between the moist and the dry.¶ þou byndest þe elementȝby noumbres proporcionables. þat þe colde þinges2428mowen accorde wiþ þe hote þinges.andþe drye þingeswiþ þe moyst þinges.That the fire may not fly too high, and that weight may not press the earth and water lower than they are now placed,þat þe fire þat is purest ne fleyenat ouer heye. ne þat þe heuynesse ne drawe nat adounouer lowe þe erþes þat ben plounged in þe watres.2432
GOD IS THE FOUNTAIN OF FELICITY.
thou didst join the Middle Soul (of a threefold nature) moving all things, and then by agreeing numbers didst resolve it.¶ þou knyttest to-gidre þe mene soule of treble kyndemoeuyng alle þinges.anddiuidest it by membres accordynge.When that is done, cut into two orbs, it moves about returning to itself, and then encompassing the profound mind doth by that fair idea turn the heaven.¶ And whan it is þus diuided it haþ assembleda moeuyng in two roundes. ¶ It goþ to tourne2436aȝein to hym owen self.andenvironeþ a fulle deepþouȝt.andtourniþ þe heuene by semblable ymage.Thou by such causes dost raise all souls and lesser lives, and adaptest them to their light vehicles.þouby euenlyk causes enhaunsest þe soulesandþe lasseliuesandablynge hem heye by lyȝt[e] cartes.Thou sowest them in heaven and earth, and they return to thee by thy kind law like a recoiling flame.þou2440sewest hem in to heueneandin to erþe.andwhan þeiben conuertid to þe by þi benigne lawe. ¶ þou makesthem retorne aȝeine to þe by aȝein ledyng fijr.O Father, elevate our souls and let them behold thy august throne.¶ O fadir yif þou to þi þouȝt to stien vp in to þi streite sete.2444andgraunte [hym] to enviroune þe welle of good.Let them behold the fountain of all good. Dispel the mists of sense, remove the weights of earth-born cares, and in thy splendour shine (in our minds).andþe lyȝte yfounde graunte hym to ficchen þe clere syȝtesof hys corage in þe. ¶ And scatre þouandto-breke[thow] þe weyȝtesandþe cloudes of erþely heuynesse.2448andshyne þou by þi bryȝtnes.For thou art ever clear, and to the good art peace and rest. He who looks on thee beholdsbeginning,support, guide, path and goal, combined!for þou art clernesse þouart peisible to debonaire folke. ¶ þou þi self art bygynnynge.berere. ledere. paþandterme to loke on þe[þat] is oure ende.Glose.2452