# indx_content

c0: 43660
c1: Langland, William
c2: The Vision and Creed of Piers Ploughman, Volume 1
c6: 56157
c7: 2606
c8: 83
c9: 43660.txt
c10: 43660.txt
c4:
  For he yaf thee a yeres-gyve, To yeme wel thiselve, And that is wit and free-wil, To every wight a porcion, To fleynge foweles, To fisshes and to beestes; Ac man hath moost therof, And moost is to blame, {161} Aungeles and alle thyng Arn at his wille; Ac man is hym moost lik Of marc and of shafte; For thorugh the word that he spak Woxen forth beestes.

c5:
  aboute; alle; amende; bad; ben; bettre; bothe; century; chirche; clergie; clerkes; come; commune; conscience; coveitise; crist; day; dide; doon; ech; edition; ellis; erthe; est; fals; folk; forth; fro; ful; god; good; grace; hadde; hath; helpe; hem; hem alle; herte; hevene; hire; hise; holy; hunger; hym; hymself; kan; kepe; knowe; kynde; kyng; lady; lat; lawe; leve; lewed; lif; lines; loke; longe; lord; lordes; love; lyve; man; manere; manye; mede; men; mercy; mete; moore; muche; myghte; myn; nevere; noght; non; noon; ofte; oother; othere; oure; pacience; passus; penaunce; peple; piers; ploughman; poem; povere; qui; quod; quod piers; reson; riche; right; save; seide; seint; seith; seye; shal; sholde; shul; silver; sire; som; soule; speche; swiche; synne; telle; telleth; text; thanne; thee; thei; ther; thi; thorugh; thow; til; togideres; trewe; truthe; tyme; vision; wel; werche; werkes; whan; wille; wit; withouten; witnesse; wolde; woot; world; yow

c11:
   Transcriber's note: A few obvious typographical errors have been corrected: they are listed at the end of the text. In this edition line numbers are displayed on every tenth line--in the printed work they were synchronised to the pagination, with sometimes only one number per page. Lines marked = were printed AND COUNTED as two lines. Text enclosed by underscores is in italics (_italics_). In the main text of The Vision, the numbers of the original pages are enclosed in curly brackets to facilitate the use of the glossary. Project Gutenberg has the other volume of this work. Volume II: see http://www.gutenberg.org/ebooks/43661 * * * * * Library of Old Authors. [Illustration: Spede the plough & send us korne enough] THE VISION AND CREED OF PIERS PLOUGHMAN. EDITED, FROM A CONTEMPORARY MANUSCRIPT, WITH A HISTORICAL INTRODUCTION, NOTES, AND A GLOSSARY, BY THOMAS WRIGHT, M.A. F.S.A. &c. Corresponding Member of the Imperial Institute of France, Académie des Inscriptions et Belles-Lettres. IN TWO VOLUMES. VOL. I. _SECOND AND REVISED EDITION._ LONDON: REEVES AND TURNER, 196 STRAND. 1887. _PREFACE TO THE SECOND EDITION._ It is now thirteen years since the first edition of the following text of this important poem was published by the late Mr. Pickering, during which time the study of our old literature and history has undergone considerable development, and it is believed that a reprint at a more moderate price would be acceptable to the public. Holding still the same opinion which he has always held with regard to the superior character of the manuscript from which this text was taken, the editor has done no more than carefully reprint it, but, in order to make it as useful as he could, he has revised and made additions to both the Notes and the Glossary. The remarkable poem of The Vision of Piers Ploughman is not only so interesting a monument of the English language and literature, but it is also so important an illustration of the political history of our country during the fourteenth century, that it deserves to be read far more generally than it has been, and the editor will rejoice sincerely if he should have contributed by this new edition to render it more popular, and place it within the reach of a greater number of readers. Independent of its historical and literary importance, it contains many beauties which will fully repay the slight labour required to master its partially obsolete language, and, as one of the purest works in the English tongue as it existed during the century in which it was composed, it is to be hoped that, when the time shall at length arrive when English antiquities and English philology and literary history are at length to be made a part of the studies in our universities and in the higher classes of our schools, the work of the Monk of Malvern, as a link between the poetry and language of the Anglo-Saxon and those of modern England, will be made a prominent text-book. THOMAS WRIGHT. 14, SYDNEY STREET, BROMPTON, _Nov. 1855_. _INTRODUCTION._ The History of the Middle Ages in England, as in other countries, represents to us a series of great consecutive political movements, coexistent with a similar series of intellectual revolutions in the mass of the people. The vast mental development caused by the universities in the twelfth century led the way for the struggle to obtain religious and political liberty in the thirteenth. The numerous political songs of that period which have escaped the hand of time, and above all the mass of satirical ballads against the Church of Rome, which commonly go under the name of Walter Mapes, are remarkable monuments of the intellectual history of our forefathers. Those ballads are written in Latin; for it was the most learned class of the community which made the first great stand against the encroachments and corruptions of the papacy and the increasing influence of the monks. We know that the struggle alluded to was historically unsuccessful. The baronial wars ended in the entire destruction of the popular leaders; but their cause did not expire at Evesham; they had laid foundations which no storm could overthrow, not placed hastily on the uncertain surface of popular favour, but fixed deeply in the public mind. The barons, who had fought so often and so staunchly for the great charter, had lost their power; even the learning of the universities had faded under the withering grasp of monachism; but the remembrance of the old contest remained, and what was more, its literature was left, the songs which had spread abroad the principles for which, or against which, Englishmen had fought, carried them down (a precious legacy) to their posterity. Society itself had undergone an important change; it was no longer a feudal aristocracy which held the destinies of the country in its iron hand. The plant which had been cut off took root again in another (a healthier) soil; and the intelligence which had lost its force in the higher ranks of society began to spread itself among the commons. Even in the thirteenth century, before the close of the baronial wars, the complaints so vigorously expressed in the Latin songs, had begun, both in England and France, to appear in the language of the people. Many of the satirical poems of Rutebeuf and other contemporary writers against the monks, are little more than translations of the Latin poems which go under the name of Walter Mapes. During the successive reigns of the first three Edwards, the public mind in England was in a state of constant fermentation. On the one hand, the monks, supported by the popish church, had become an incubus upon the country. Their corruptness and immorality were notorious: the description of their vices given in the satirical writings of the thirteenth and fourteenth centuries exceeds even the bitterest calumnies of the age of Rabelais or the reports of the commissioners of Henry the Eighth.[1] The populace, held in awe by the imposing appearance of the popish church, and by the religious belief which had been instilled into them from their infancy, were opposed to the monks and clergy by a multitude of personal griefs and jealousies: these frequently led to open hostility, and in the chronicles of those days we read of the slaughter of monks, and the burning of abbeys, by the insurgent towns-people or peasantry. At the same time, while the monks in revenge treated the commons with contempt, there were numerous people who, under the name of Lollards and other such appellations,--led sometimes by the love of mischief and disorder, but more frequently by religious enthusiasm,--whose doctrines were simple and reasonable (although the church would fain have branded them all with the title of heretics),--went abroad among the people preaching not only against the corruptions of the monks, but against the most vital doctrines of the church of Rome, and, as might be expected, they found abundance of listeners. On the other hand, a new political system, and the embarrassments of a continued series of foreign wars, were adding to the general ferment. Instead of merely calling together the great feudal barons to lead their retainers to battle, the king was now obliged to appeal more directly to the people; and at the same time the latter began to feel the weight of taxation, and consequently they began to talk of the defects and the corruptions of the government, and to raise the cries, which have since so often been heard, against the king's "evil advisers." These cries were justified by many real and great oppressions under which the commons, and more particularly the peasantry, suffered; and (as the king and aristocracy were too much interested in the continuance of the abuses complained of to be easily induced to agree to an effective remedy), the commons began to feel that their own interests were equally opposed to those of the church, of the aristocracy, and of the crown, and amidst the other popular doctrines none were more loudly or more violently espoused than those of levellers and democrats. These, though comparatively few, aggravated the evil, by affording a pretence for persecution. The history of England during the fourteenth century is a stirring picture; its dark side is the increasing corruption of the popish church; its bright side, the general spread of popular intelligence, and the firm stand made by the commons in the defence of their liberties, and in the determination to obtain a redress of grievances. Under these circumstances appeared PIERS PLOUGHMAN. It is not to be supposed that all the other classes of society were hostile to the commons. The people, with the characteristic attachment of the Anglo-Saxons to the family of their princes, wished to believe that their king was always their friend, when not actuated by the counsels of his "evil advisers;"[2] several of the most powerful barons stood forward as the champions of popular liberty; and many of the monks quitted their monasteries to advocate the cause of the reformation. It appears to be generally agreed that a monk was the author of the poem of Piers Ploughman; but the question, one perhaps but of secondary importance, as to its true writer, is involved in much obscurity.[3] Several local allusions and other circumstances seem to prove that it was composed on the borders of Wales, where had originated most of the great political struggles, and we can hardly doubt that its author resided in the neighbourhood of "Malverne hilles." We have less difficulty in ascertaining its date. At ll. 1735-1782, we have, without doubt, an allusion to the treaty of Bretigny, in 1360, and to the events which preceded it: in the earlier part of this passage there is an allusion to the sufferings of the English army in the previous winter campaign, to the retreat which followed, and the want of provisions which accompanied it, and to the tempest which they encountered near Chartres (the "dym cloude" of the poem). The "pestilences" mentioned at l. 2497 were the great plague which happened in 1348-9 (and which had previously been alluded to in the opening of the poem, l. 168), and that of 1361-2,--the first two of the three great pestilences which devastated our island in the fourteenth century. The south-western wind, mentioned in l. 2500, occurred on the fifteenth day of January 1362. It is probable that the poem of Piers Ploughman was composed in the latter part of this year, when the effects of the great wind were fresh in people's memory, and when the treaty of Bretigny had become a subject of popular discontent.[4] The poem was given to the world under a name which could not fail to draw the attention of the people. Amid the oppressive injustice of the great and the vices of their idle retainers, the corruptions of the clergy, and the dishonesty which too frequently characterised the dealings of merchants and traders, the simple unsophisticated heart of the ploughman is held forth as the dwelling of virtue and truth. It was the ploughman, and not the pope with his proud hierarchy, who represented on earth the Saviour who had descended into this world as the son of the carpenter, who had lived a life of humility, who had wandered on foot or ridden on an ass. "While God wandered on earth," says one of the political songs of the beginning of the fourteenth century,[5] "what was the reason that he would not ride?" The answer expresses the whole force of the popular sentiment of the age: "because he would not have a retinue of greedy attendants by his side, in the shape of grooms and servants, to insult and oppress the peasantry." At the period when this poem was first published, England, in common with the rest of Europe, had been struck with a succession of calamities. Little more than twelve years had passed since a terrible pestilence had swept away perhaps not less than one-half of the population.[6] The lower classes, ill fed and neglected, perished by thousands, while the higher ranks--the proud and pampered nobility--escaped; "he who was ill nourished with unsubstantial food," says a contemporary writer, "fell before the slightest breath of the destroyer; to the poor, death was welcome, for life is to them more cruel than death. But death respected princes, nobles, knights, judges, gentlemen; of these few die, because their life is one of enjoyment."[7] It was the general belief that this fearful visitation had been sent by God as a punishment for the sins which had more particularly characterised the higher orders of society; yet instead of profiting by the warning, they became, during the years which followed, prouder, more cruel and oppressive, and more licentious, than before. Another pestilence came, which visited the classes that had before escaped, and at the same time a tempest such as had seldom been witnessed seemed to announce the vengeance of heaven. The streets and roads were filled with zealots who preached and prophesied of other misfortunes, to people who had scarcely recovered from the terror of those which were past. At this moment the satirist stepped forth, and laid open with unsparing knife the sins and corruptions which provoked them. From what has been said, it will be seen that the Latin poems attributed to Walter Mapes, and the Collection of Political Songs, form an introduction to the Vision of Piers Ploughman. It seems clear that the writer was well acquainted with the former, and that he not unfrequently imitates them. The Poem on the Evil Times of Edward II. already alluded to (in the Political Songs) contains within a small compass all his chief points of accusation against the different orders of society. But a new mode of composition had been brought into fashion since the appearance of the famous "Roman de la Rose," and the author makes his attacks less directly, under an allegorical clothing. The condition of society is revealed to the writer in a dream, as in the singular poem just mentioned, and as in the still older satire, the _Apocalypsis Goliæ_; but in Piers Ploughman the allegory follows no systematic plot, it is rather a succession of pictures in which the allegorical painting sometimes disappears altogether, than a whole like the Roman de la Rose, and it is on that account less tedious to the modern reader, while the vigorous descriptions, the picturesque ideas, and numerous other beauties of different kinds, cause us to lose sight of the general defects of this class of writings. Piers Ploughman is, in fact, rather a succession of dreams, than one simple vision. The dreamer, weary of the world, falls asleep beside a stream amid the beautiful scenery of Malvern Hills. In his vision, the people of the world are represented to him by a vast multitude assembled in a fair meadow; on one side stands the tower of Truth, elevated on a mountain, the right aim of man's pilgrimage, while on the other side is the dungeon of Care, the dwelling place of Wrong. In the first sections (_passus_) of the poem are pictured the origin of society, the foundation and dignity of kingly power, and the separation into different classes and orders. In the midst of his astonishment at what he sees, a fair lady, the personification of "holy church," approaches, to instruct the dreamer. She explains to him the meaning of the different objects which had presented themselves to his view, and shows by exhortations and examples the merit of content and moderation, the danger of disobedience (exemplified in the story of Lucifer's fall), and the efficacy of love and charity. In the midst of his conversation with his instructor, a lady makes her appearance on the scene. This is lady Mede, the personification of that mistaken object at which so large a portion of mankind direct their aim--the origin of most of the corruptions and evil deeds in the world--not the just remuneration of our actions which we look forward to in a future life, but the reward which is sought by those who set all their hopes on the present. Holy Church now quits the dreamer, who is left to observe what is taking place amid the crowd in the field. (_Passus II._) They all pay their court to lady Mede, who, by the intermediation of Cyvyle, or the law, is betrothed in marriage to Falsehood. The marriage is forbidden by Theology, and Cyvyle agrees to carry the cause to London for judgment, contrary to the desire of Simony. Falsehood and Flattery bribe the lawyers to aid the former in his suit, but their designs are baffled by Conscience, at whose suggestion the king takes the lady into his own custody, and drives away Falsehood and his greedy followers. Mede soon finds favour at court (_Passus III._), and especially with the friars, who are ready to absolve her of all her sins for a proper consideration. The king proposes to marry her to Conscience; who, however, declines the match, and as a reason for his refusal gives a very unfavourable picture of the lady's previous life and private character. Mede defends herself, and accuses Conscience of thwarting and opposing the will and designs of kings and great people. The dispute becoming hot, the king interferes and orders Mede and Conscience to be reconciled and kiss each other. (_Passus IV._) This Conscience refuses to do, unless by the advice of Reason; on whose arrival, Peace comes into the parliament to make his complaint against the cruel oppressions of Wrong. Wrong is condemned, but Mede and the lawyers attempt to get him off with the payment of a sum of money. The king, however, allows himself to be guided by Reason and Conscience, expresses his dissatisfaction that law is influenced by Mede, and his determination to govern his realm by the counsel of Reason. In a second vision (_Passus V._), the dreamer is again carried to the "field full of folk," where Reason has taken upon himself the character of a preacher, and, fortified with the king's authority, induces the various classes of sinners to confess and repent. The personification of the different sins forms perhaps the most remarkable part of the whole poem. The multitude being thus converted from their evil courses, are persuaded by Repentance and Hope to set out on a pilgrimage in search of Truth. In their ignorance of the path which they must follow in this search, they apply to a palmer who had wandered over a large portion of the world in search of different saints; but they find him as little acquainted with the way as themselves. They are helped out of this dilemma by Piers the Ploughman, who, seeing them terrified by the difficulties of the road, offers to be their guide, if they will wait till he has sown his half acre. (_Passus VI._) In the mean time all the pilgrims who have strength and skill, are employed on some useful works, except the knight, who undertakes, in return for the support which he is to derive from the ploughman's labours, to watch and protect him against plunderers and foreign enemies. The peace of the labourers is first disturbed by Waster, who refuses to perform the conditions by which the others are bound: the aid of the knight being found inefficient against this turbulent gentleman, the Ploughman is obliged to send for Hunger, who effectually humbles him. This section of the poem is a continued allusion to the effects of the famine and pestilence, and a satire upon the luxurious and extravagant life of our forefathers in the fourteenth century. (_Passus VII._) Truth, hearing of the intentions of Piers the Ploughman to leave his labours in order to serve as a guide to the pilgrims in their journey, sends him a messenger, exhorting him to remain at home and continue his labours, and giving him a "pardon" which was to embrace all those who aided him honestly, by their works, and who should carry on their various avocations in purity of heart. The writer here takes occasion to sneer at the "pardons" of the pope, then so much in vogue; a priest questions the legitimacy of Piers' bull of pardon, and the altercation between them becomes so loud that the dreamer awakes. The pardon of Piers Ploughman is granted to those who do good works: the dreamer is lost in the speculation on the question as to what the good works are, and he becomes engaged in a new pilgrimage, in search of a person who has not appeared before,--Do-well. (_Passus VIII._) All his inquiries after Do-well are fruitless: even the friars, to whom he addresses himself, give but a confused account; and, weary with wandering about, the dreamer is again overtaken by slumber. Thought now appears to him, and recommends him to Wit, who describes to him the residence of Do-well, Do-better, and Do-best, and enumerates their companions and attendants. (_Passus IX._) The Castle of Do-well is an allegorical representation of man (the individual), in which lady Anima (the soul) is placed for safety, and guarded by a keeper named Kynde (nature). With Do-well, the representative of those who live according to truth in honest wedlock, are contrasted the people who live in lust and wickedness, the descendants of the murderer Cain, who was begotten by Adam in an evil hour. (_Passus X._) Wit has a wife named lady Study, who is angry that her spouse should lay open his high truths to those who are uninitiated--it is no better than "throwing pearls to swine, which would rather have hawes." Wit is daunted by his wife's long lecture, and leaves the dreamer to pursue his own suit. This he does with so much meekness and humility, that the wrath of dame Study is appeased, and she sends him to Clergy, with a token of recommendation from herself. Clergy receives the pilgrim, and entertains him with a long declamation on the character of Do-well, Do-better, and Do-best, and on the corruptions of the church and the monkish orders, in the course of which is uttered the remarkable prophecy of the king who was to "confess and beat" the monks, and give them an "incurable knock," which was after less than two centuries so exactly fulfilled in the dissolution of the monasteries. The wanderer confesses himself "little the wiser" for Clergy's lecture, and by his pertness of reply merits a reproof from Scripture. (_Passus XI._) In another vision the dreamer is exposed to the seductions of Fortune, whose two fair damsels, Concupiscentia-carnis and Covetousness-of-the-Eyes, persuade him to enjoy the present moment, and lead him entirely from his previous pursuit. He is only recalled from his error by the approach of Old Age, and then he falls into the contemplation of a series of subjects, the covetousness of the friars who gave absolution from motives of personal interest, predestination, &c. Then Kynde, or Nature, came and carried him to a mountain, which represented the world, and there showed him how all other animals but man followed Reason; and Imaginative came after, and told him that all his present doubt and anxiety had been brought upon him for contending with Reason and suffering himself to be led astray by Fortune. (_Passus XII._) The whole of the next section of the poem is occupied with a long exhortation by Imaginative, concerning God's chastisements, the merits of Charity and Mercy, the greater responsibility before God of those who are learned and cannot sin ignorantly, the difficulty for the rich man to enter heaven. (_Passus XIII._) In another vision, Conscience meets with the dreamer, and takes him to dine with Clergy. Patience comes to the feast in beggar's weeds, but is seated in the most honourable place at the table. A doctor of the church is of the party, and distinguishes himself by his gluttony; and by discussing theological questions after dinner. At length Conscience and Patience go on a pilgrimage. In their way they meet with a minstrel, named Activa Vita, or Haukyn the Active-man, with a coat covered with spots of dirt, whom they question on his mode of life. (_Passus XIV._) Haukyn the Active-man, the representative of that class of people who neglect their souls for their worldly affairs, excuses the dirtiness of his apparel on the ground that he has none to change, and that he has too many occupations to allow him time to have it cleaned. Conscience and Patience teach him a method to clean his coat, inform him where charity is to be found, and recommend patient poverty to him, showing him the advantage of poverty over riches. Haukyn's repentance and lamentation for the neglect of his duties awake the dreamer. (_Passus XV._) Amid his anxiety to know something more certain of Do-well, the dreamer has another vision, in which Soul appears to him, and enters into a long relation of the corruptions and negligence of the clergy. (_Passus XVI._) Soul finally sends him to Piers the Ploughman, who possesses the garden in which the tree of Charity grows, and which is rented under him by Free-will. Piers explains to him the nature of the tree, and of the props which support it; and shakes down some of the fruit for him. The allegory then changes, and we are introduced to the birth and passion of the Saviour, as arising out of the fruit of Charity. At this moment the dreamer awakes, and therewith loses sight of Piers the Ploughman; in his anxiety to find Piers, he meets with Faith, in the garb of Abraham, who was in search of God, now incarnate, and who waited for his passion in order to be delivered from hell. (_Passus XVII._) Then comes Spes, or Hope, who also was in search of the knight that was to vanquish the evil one. As they go along the way towards Jerusalem to the "justes," discoursing on the obligations of the old and new law and the abrogation of the former, they meet with a man who had been left helpless by thieves, wounded and naked: Faith and Hope passed by without helping him, but the Samaritan, who was also riding to the "justes," descended from his horse, bound his wounds, and deposited him in an inn at the grange named _Lex Christi_. The Samaritan gives the dreamer a singular explanation of the mysteries of the Trinity; and, after having represented to him the heinousness of sins against the different persons, and the necessity of making reparation, he pursues his way to Jerusalem. (_Passus XVIII._) The vision which forms the eighteenth section or _passus_, and in which the character of Piers the Ploughman is identified with that of the Saviour, is entirely occupied with an allegorical description of Christ's Passion, and his descent into Hell. (_Passus XIX._) In the next section the history of Christ's passion and victory, and his figurative representative Piers the Ploughman, is continued. Grace, through Piers the Ploughman, descends upon the people, and lays the foundation of the Church, which is cultivated by Piers with his four oxen (the four Evangelists). Piers is attacked by Pride, who gathers a great host to assail the Church. Conscience advises the people who follow Piers (the Church), to take shelter in the stronghold of Unity, and make preparations for their defence. By the counsel of Kind-wit and Conscience they dig a great ditch around Unity. The measures of Surety are embarrassed by the unreasonable opposition of some members or parts of the community, who oppose Pier's doctrine of restitution--the brewer will not repent of the tricks which he puts on his customers, the vicar adheres to his simony, the lord will continue to oppress his tenants, and the king will not be restrained by his laws. (__Passus XX.__) In the last section of the poem, the dreamer, after having been accosted by Need, who preaches on the virtues of temperance, has a vision of Antichrist, who comes to attack the Castle of Unity. It must be remembered that at this period many people supposed that Antichrist was already on the earth, and that he was the cause of all the evils with which mankind was then visited, so that this last notion brought the allegory home to people's feelings. The standard-bearer of Antichrist was Pride. Conscience called Kynde, or Nature, to his aid, who brought an army of diseases and pestilences. Death, one of his chief soldiers, made terrible havoc. At length Kynde ceased his ravages; and a horde of enemies immediately arose against Conscience, such as Fortune, Lechery, Covetousness, Simony. Life, with his mistress Fortune, indulged in all kinds of excess, until he was visited by Age and Despair, who treated him very roughly. The dreamer, forsaken by Fortune, and participating in the misfortunes of Life, by the advice of Kynde takes shelter with Conscience in the castle of Unity, which is threatened by an army of priests and monks. At length this stronghold is endangered by the entrance of Flattery, who is admitted in the disguise of a Physician. Conscience, unable to retain possession, embarks upon another pilgrimage in search of Piers the Ploughman, and the dreamer awakes. This is the conclusion of the poem. Whitaker thought that it should have had a more consoling end; but it must be remembered that the writer of Piers Ploughman designed to paint the world as it was, and to describe the numerous obstacles which lay in the way of the improvement and amelioration of mankind when he wrote. While one member of the monastic order was thus contributing by his satirical pen towards producing a reform among his countrymen, another monk was beginning to preach in a still bolder manner against the popish system. This was John Wycliffe, under whom the despised lollards became an important sect. This attempt at religious reformation only formed part of the great movement of the fourteenth century, which soon afterwards broke out in the popular commotions of the reign of Richard II. The writer of Piers Ploughman was neither a sower of sedition, nor one who would be characterised by his contemporaries as a heretic. The doctrines inculcated throughout the book are so far from democratic, that he constantly preaches the Christian doctrine of obedience to rulers. Yet its tendency to debase the great, and to raise the commons in public consideration, must have rendered it popular among the latter: and, although no single important doctrine of the popish religion is attacked, yet the unsparing manner in which the vices and corruptions of the church are laid open, must have helped in no small degree the cause of the Reformation. Of the ancient popularity of Piers Ploughman we have a proof in the great number of copies which still exist, most of them written in the latter part of the fourteenth century; and the circumstance that the manuscripts are seldom executed in a superior style of writing, and scarcely ever ornamented with painted initial letters, may perhaps be taken as a proof that they were not written for the higher classes of society. From the time when it was published, the name of Piers Ploughman became a favourite among the popular reformers.[8] The earliest instance of the adoption of that name for another satirical work is found in the Creed of Piers Ploughman, printed also in the present volume, and in which even the form of verse of the Vision is imitated. In this latter poem, which was undoubtedly written by a Wycliffite, Piers Ploughman is no longer an allegorical personage--he is the simple representative of the peasant rising up to judge and act for himself--the English _sans-culotte_ of the fourteenth century, if we may be allowed the comparison. When it was written, a period of great excitement had passed since the age of Langlande, the reputed author of the Vision--a period characterised by the turbulence of the peasantry--which had witnessed in France the fearful insurrection of the _Jacquerie_, and in England the rebellion of Wat Tyler and Jack Straw.[9] In Piers Ploughman's Creed it is the church simply, and not the state, which is the object of attack. The clergy--and more particularly the monks--are accused of having falsified religion, and of being actuated solely by worldly passions--pride, covetousness, self-love. The writer, placing himself in the position of one who has just learnt the first grounds of religious knowledge, is anxious to find a person capable of instructing him in his creed, and with this object he addresses himself to the different orders of friars. He applies first to the Minorites, who abuse the Carmelites, and pride themselves in their own holiness. Disgusted with their jealousies and self-sufficiency, the inquirer seeks the Preachers, or Dominicans; amid their stately buildings, and under their sleek and well filled skins, he finds the same want of Christian charity: their pride drives him to the order of St. Austin. The Austin Friars, as well as the Carmelites, will only instruct him for money, and, shocked at their covetousness, he continues his wanderings, until at last he meets with a poor Ploughman, in whom he finds the charity and knowledge after which he has been seeking. The Ploughman enters into a bitter attack on the vices of all the four orders of friars: he describes their spirit of persecution, exemplified in the case of Wycliffe and others, and their simony; speaks of Wycliffe and Walter Brute as preachers of the truth; and finishes by teaching the inquirer his simple creed. The Creed of Piers Ploughman was written by one who approved the opinions of Wycliffe, and it seems to have been carefully proscribed. There does not appear to exist any manuscript older than the first printed edition. The great popularity of the Vision of Piers Ploughman in the fourteenth century, and its political influence, are proved by another close imitation, which was composed immediately after the capture, and previous to the deposition, of king Richard II. This poem also appears to have been proscribed, and we have only a fragment left, which was printed from an unique manuscript for the Camden Society. It also is composed in alliterative verse, and its meaning is rendered obscure by a confused allegorical style. It was evidently written towards the Welsh Border, perhaps at Bristol, which is mentioned in the opening lines; and it appears to have been intended as a continuation of, or as a sequel to, Piers Ploughman, which it immediately follows in the only manuscript in which it is preserved. Another early poem, of which the Ploughman is the hero, was inserted in the works of Chaucer under the title of the Ploughman's Tale. This, like the Creed, is free from allegory; and it differs from the others also in being written in rhyme, and not in alliterative verse. The Ploughman's Tale was probably written in the earlier half of the fifteenth century.[10] It is a coarse attack on the different orders of the clergy, for their pride, covetousness, and other vices. Its versification has little merit; and there appears to be no good reason for inserting it among the Canterbury Tales. The vision of Piers Ploughman appears to have continued to enjoy a wide popularity down to the middle of the fifteenth century. We hear nothing of it from that period to the middle of the sixteenth, when it was printed by the reformers, and received with so much favour, that no less than three editions, or rather three impressions, are said to have been sold in the course of one year. Another edition was printed at the beginning of the reign of Queen Elizabeth; and it appears to have been much read in the latter part of the sixteenth century, and even at the beginning of the seventeenth. The name of Piers Ploughman is not uncommon in the political tracts of that period.[11] The Poem of Piers Ploughman is peculiarly a national work. It is the most remarkable monument of the public spirit of our forefathers in the middle, or, as they are often termed, dark ages. It is a pure specimen of the English language at a period when it had sustained few of the corruptions which have disfigured it since we have had writers of "Grammars;" and in it we may study with advantage many of the difficulties of the language which these writers have misunderstood. It is, moreover, the finest example left of the kind of versification which was purely English, inasmuch as it had been the only one in use among our Anglo-Saxon progenitors, in common with the other people of the North. To many readers it will be perhaps necessary to explain that rhyming verse was not in use among the Anglo-Saxons. In place of rhyme, they had a system of verse of which the characteristic was a very regular _alliteration_, so arranged that, in every couplet, there should be two principal words in the first line beginning with the same letter, which letter must also be the initial of the first word on which the stress of the voice falls in the second line. There has, as yet, been discovered no system of foot-measure in Anglo-Saxon verse, but the common metre consists apparently in having two rises and two falls of the voice in each line. These characteristics are accurately preserved in the verse of Piers Ploughman; and the measure appears to be the same, if we make allowance for the change of the slow and impressive pronunciation of the Anglo-Saxon for the quicker pronunciation of Middle English, which therefore required a greater number of syllables to fill up the same space of time. We can trace the history of alliterative verse in England with tolerable certainty. The Anglo-Normans first brought in rhymes, which they employed in their own poetry. The adoption of this new system into the English language was gradual, but it appears to have commenced in the first half of the twelfth century. It was, at first, mixed with alliterative couplets: that is, in the same poem were used sometimes rhyming couplets, which were suddenly changed for alliterative couplets, and then, after awhile, rhyme was again brought in, and so on. Of this kind of poetry we have four very remarkable examples, the _Proverbs of King Alfred_, a poem which was certainly in existence in the first half of the twelfth century;[12] the _Early English Bestiary_;[13] the Poem on the _Debate between the Body and the Soul_;[14] and the grand work of Layamon.[15] The following lines from the Bestiary may serve as a specimen of the manner in which the two systems are intermixed; they form part of the account of the spider:-- "ðanne _r_enneð ge _r_apelike, for ge is ai _r_edi, _n_imeð anon to ðe _n_et, and _n_imeð hem ðere, _b_itterlike ge hem _b_it and here _b_ane wurðeð, _d_repeð and _d_rinkeð hire _blod_, _d_oð ge hire non oðer _god_, bute fret hire _fille_, and dareð siðen _stille_." . . . . . . "Cethegrande is a _fis_ ðe moste ðat in water _is_; ðat tu wuldes seien _get_, gef ðu it soge wan it _flet_," etc. This kind of poetry appears to have been common until the middle of the thirteenth century; after which period we only find alliteration in songs, not used in simple alliterative couplets, but mixed up in the same lines with rhyme in an irregular and playful manner.[16] But there appears little room for doubting that during the whole of this time the pure alliterative poetry was in use among the lower classes of society; and its revival towards the middle of the fourteenth century appears to have been a part of the political movement which then took place. In this point of view, the poem of Piers Ploughman becomes still more worthy of attention as a document of contemporary literary history. The old alliterative verse came so much into fashion at this period that it was adopted for the composition of long romances, of which several still remain.[17] The use of this kind of verse was continued in the fifteenth century, and was imitated in Scotland as late as the time of Dunbar, but the later writers were evidently unacquainted with the strict rules of this species of composition. The Anglo-Saxons, who used this kind of verse only, wrote their poetry invariably as prose. But the scribe was in the habit of indicating the division of the lines by a dot. Among modern scholars a question has arisen as to the propriety of printing the alliterative couplet in two short lines, or in one long one. It appears to me that the mode in which the dot is used in the manuscripts decides the question in favour of the short lines. The manner in which the alliterative couplet is intermixed with the rhyming couplet in the poems of the twelfth and thirteenth centuries (which also are written in the manuscripts in the same form as prose), seems to me a strong confirmation of this opinion; at least in these last-mentioned cases, the verse must have been considered as written in short lines. As the scribes quitted the custom of writing poetry in their manuscripts as prose, with the divisions of lines indicated by dots, to adopt that of arranging them in lines as we do at present, these short lines were found very inconvenient because they were obliged either to waste a great deal of parchment, or to write in several narrow columns. To remedy this, they fell perhaps gradually into the custom of writing the two parts of the alliterative couplet in one line, always, however, marking the division by a dot. They followed the same method with the shorter rhyming lines, as is the case with the old English Metrical Romance of Horn in a manuscript in the Harleian Collection.[18] All the alliterative poetry of the fourteenth and fifteenth centuries is found written in these long lines, with the dot of division in the middle. In the fifteenth century the meaning of this dot appears to have been forgotten, and the system of alliteration so far misunderstood, that the writers thought it only necessary to have _at least_ three alliterative words in a long line, without any consideration of their position in the line. I say _at least_, because they not unfrequently inserted four or five alliterative words in the same line, which would certainly have been considered a defect in the earlier writers. It is my opinion, that a modern editor is wrong in printing the verses of Piers Ploughman in long lines, as they stand in the manuscripts, unless he profess to give them as a fac-simile of the manuscripts themselves, or he plead the same excuse of convenience from the shape of his book. In either case, he must carefully preserve the dots of separation in the middle of the lines, which are more inconvenient than the length of the lines, because they interfere with the punctuation of the modern editor. If, as appears to be the case, these dots are merely marks to indicate the division of the couplet, their purpose is much better served by printing the lines in couplets. The construction of the earlier Anglo-Saxon verse, the analogy of the mixed rhyming and alliterative verses of the semi-Saxon poems, and the use of these dots in the middle of the lines in the manuscripts of Piers Ploughman, appear to me convincing proofs that it ought to be printed so. I think moreover that the alliterative verse reads much more harmoniously in the short couplets than in the long lines. The manuscripts of the Vision of Piers Ploughman are extremely numerous both in public and in private collections. There are at least eight in the British Museum: there are ten or twelve in the Cambridge Libraries; and they are not less numerous at Oxford. As might be expected in a popular work like this, the manuscripts are in general full of variations; but there are two classes of manuscripts which give two texts that are widely different from each other, those variations commencing even with the first lines of the poem. One of these texts, which was adopted in the early printed editions, is given in the present volumes; the other text was selected for publication by Dr. Whitaker. The following extract, comprising the first lines of the poem,[19] will show how each text begins, and will enable those who possess manuscripts of Piers Ploughman to ascertain at once to which text they belong:-- TEXT I. TEXT II. In a somer seson In a somè seyson, Whan softe was the sonne, Whan softe was the sonne, I shop me into shroudes Y shop into shrobbis As I a sheep weere, As y shepherde were. In habite as an heremite In abit az an ermite Unholy of werkes, Unholy of werkes, Wente wide in this world That wente forthe in the worle Wonders to here, Wondres to hure, Ac on a May morwenynge And sawe meny cellis On Malverne hilles And selcouthe thynges. Me bifel a ferly, Ac on a May morwenyng Of fairye me thoghte. On Malverne hulles I was wery for-wandred, Me by-fel for to slepe, And wente me to reste For weyrynesse of wandryng, Under a broode bank And in a lande as ich lay By a bournes syde, Lenede ich and slepte, And as I lay and lenede, And merveylously me mette, And loked on the watres, As ich may yow telle. I slombred into a slepyng, Al the welthe of this worlde, It sweyed so murye. And the woo bothe, Thanne gan I meten Wynkyng as it were A merveillous swevene, Wyterly ich saw hyt, That I was in a wildernesse Of truyth and of tricherye, Wiste I nevere where; Of tresoun and of gyle, And as I biheld in to the eest Al ich saw slepyng, An heigh to the sonne, As ich shal yow telle. I seigh a tour on a toft, etc. Esteward ich behulde After the sonne, And sawe a tour as ich trowede, etc. Besides such variations as appear in the foregoing specimen, there are in the second text many considerable additions, omissions, and transpositions. It would not be easy to account for the existence of two texts differing so much; but it is my impression that the first was the one published by the author, and that the variations were made by some other person, who was perhaps induced by his own political sentiments to modify passages, and was gradually led on to publish a revision of the whole. It is certain that in some parts of Text II. the strong sentiments or expressions of the first text are softened down. We may give as an example of this, the statement of the popular opinion of the origin and purpose of kingly government:-- TEXT I. TEXT II. Thanne kam ther a kyng, Thanne cam ther a kyng, Knyghthod hym ladde, Knyghtod hym ladde, Might of the communes The meche myghte of the men Made hym to regne. Made hym to regne. And thanne cam kynde wit, And thanne cam a kynde witte, And clerkes he made, And clerkus he made, For to counseillen the kyng, And concience and kynde wit, And the commune save. And knyghthod to-gederes, The kyng and knyghthod, Caste that the comune And clergie bothe, Sholde hure comunes fynde. Casten that the commune Kynde wit and the comune Sholde hem self fynde. Contrevede alle craftes, The commune contreved And for most profitable to the puple, Of kynde wit craftes, A plouh thei gonne make, And for profit of al the peple Wit leil labour to lyve, Plowmen ordeyned, Wyl lyve and londe lasteth. To tilie and to travaille, As trewe lif asketh. The kyng and the commune, And kynde wit the thridde, Shopen lawe and leauté, Ech man to knowe his owene. Nobody, I think, can deny that in this instance the doctrine is stated far more distinctly and far more boldly in the first text than in the second. In general the first text is the best, whether we look at the mode in which the sentiments are stated, or at the poetry and language. As far as I have been able to examine the remaining manuscripts of Piers Ploughman, at London and in the Universities, I think that nearly two-thirds of those which remain are of the _fourteenth_ century; and the greater number, particularly of those written in the fourteenth century, present what I have distinguished as the first text, that given in the present volumes. I am by no means inclined to coincide in the reasons which led Dr. Whitaker to prefer the second text; if I were disposed to admit, as barely possible (the supposition is quite a gratuitous one), "that the first edition of this work appeared when its author was a young man, and that he lived and continued in the habit of transcribing to extreme old age" (Pref.), I cannot agree with an editor in adopting a copy which he believes to be "a faithful representation of the work as it came first from the author," and which not only abounds in words and idioms which he afterwards altered, but which contains also "many original passages which the greater maturity of the author's judgment induced him to expunge." I know only of two manuscripts of the Creed of Piers Ploughman, one in the British Museum (MS. Reg. 18, B. XVII.), the other in the Library of Trinity College, Cambridge, both on paper, and written long after the date of the printed editions, from which they appear to have been copied. The first printed edition of the Vision was that of Robert Crowley, in 1550; and it was so favourably received, that there is reason for believing that no less than three editions (or rather three impressions[20]) were sold in the course of the year. It is clear that Crowley had obtained an excellent manuscript; the printer has changed the orthography at will, and has evidently altered a word at times, but on the whole this printed text differs very little from the one we now publish. Three years after the appearance of the Vision, another printer, Reynold Wolfe, published the first edition of the Creed, in the same form as Crowley's edition of the Vision.[21] After the stormy reign of Mary was past, in the beginning of that of Elizabeth, the call for a new edition, and perhaps the destruction of many copies of the old one, led the well-known printer Owen Rogers to reprint the Vision and the Creed together.[22] The impression was probably large, for it is still by no means a rare book. It was evidently much read during the reign of Elizabeth, and is not unfrequently alluded to by the writers of that age. No other edition of this popular poem appeared, until it was published by Dr. Whitaker, in 1813,[23] from a manuscript then in the possession of Mr. Heber,[24] which contained the second text, written in a rather broad provincial dialect. This edition was printed in black-letter, in a very large and expensive form. In 1814, a reprint of the old edition of the Creed was published in the same form, as a companion to the Vision. It is not generally known that Dr. Whitaker projected an edition of the same text and paraphrase which are given in his 4to edition, in 8vo, with Roman type instead of black-letter. After a few sheets had been composed, the design was abandoned, as it is said, in favour of the larger form. A copy of the proof sheets, formerly belonging to Mr. Haslewood, is now in the possession of Sir Frederick Madden. I am told that a rival edition was also begun, but not persevered in. An attempt at a modernization, or rather a translation, of Piers Ploughman, was made in the earlier years of the present century, but only a few specimens appear to have been executed. The following lines, which possess some merit (though not very literal or correct), are the modern version the author proposed to give of ll. 2847-2870 of the poem. They were communicated to me by Sir Henry Ellis. "Next AVARICE came: but how he look'd, to say, Words do I want that rightly shall portray: Like leathern purse his shrivell'd cheeks did shew, Thick lipp'd, with two blear eyes and beetle brow: In a torn threadbare tabard was he clad, Which twelve whole winters now in wear he had; French scarlet 'twas, its colour well it kept, So smooth that louse upon its surface crept." It will be necessary, in conclusion, to say a few words on the edition now offered to the public. Without taking into consideration the inaccuracies and imperfections of Whitaker's edition, its inconvenient size and high price made it altogether inaccessible to the general reader; and there appeared to be a wish for one in a more convenient and less expensive form. At the same time it was desired that a good text of a work so important for the history of our language and literature should be selected. Dr. Whitaker was not well qualified for this undertaking; he also laboured under many disadvantages; he had access to only three manuscripts, and those not very good ones; and he has not chosen the best text even of those. Unless he had some reason to believe that the book was originally written in a particular dialect, he ought to have given a preference to that among the oldest manuscripts which presents the purest language; but we cannot allow that manuscript to be chosen on a ground so capricious as "that the orthography and dialect in which it is written approach very near to that semi-Saxon jargon in the midst of which the editor was brought up, and which he continues to hear daily spoken on the confines of Lancashire, and the West Riding of the county of York." (Pref.) This could not have been the language employed by a monk of Malvern. The present editor has endeavoured, in the leisure moments which he has been able to snatch from other employments, to supply the deficiency as well, and in as unassuming manner, as he could. He has chosen for his text a manuscript belonging to the valuable library of Trinity College, Cambridge (where its shelf-mark is B. 15, 17), because it appears to him to be the best and oldest manuscript now in existence. It is a fine folio manuscript, on vellum, written in a large hand, undoubtedly contemporary with the author of the poem, and in remarkably pure English, with ornamented initial letters. His object has been to give the poem as popular a form as is consistent with philological correctness. He has added a few notes which occurred to him in the course of editing the text, and which he hopes may render the meaning and allusions sometimes clearer to the general reader, for whom more especially they are intended. They might have been enlarged and rendered more complete, if he had been master of sufficient leisure to enable him to undertake extensive researches. But there are allusions, as well as words, in both poems to which it would be difficult at present to give any certain explanation. It has been thought advisable to give in the notes the important variations of the second text, from Dr. Whitaker's edition; and a few readings are added from a second manuscript in Trinity College Library (R. 3, 14). The editor has hoped to add to the utility of the book by a copious glossary. He has been unwillingly obliged to leave a few words without explanation; all our early alliterative poetry abounds in difficult words. In this point he has to acknowledge the kind assistance of Sir Frederick Madden, whom no person equals in profound knowledge of English glossography, and than whom no one is more generous to advise and assist those who are in need of his aid. To Sir Henry Ellis, who kindly lent him his own manuscript notes on Piers Ploughman, the editor also owes his grateful acknowledgments; and he regrets that at the time he received them the notes were already so far printed as to hinder him from making as much use of them as he could have wished. _London, June 1, 1842._ * * * * * THE VISION OF PIERS PLOUGHMAN * * * * * {1} THE VISION OF PIERS PLOUGHMAN. In a somer seson, 1 Whan softe was the sonne, I shoop me into shroudes As I a sheep weere, In habite as an heremite Unholy of werkes, Wente wide in this world Wondres to here; Ac on a May morwenynge On Malverne hilles 10 Me bifel a ferly, Of fairye me thoghte. I was wery for-wandred, And wente me to reste Under a brood bank By a bournes syde; And as I lay and lenede, And loked on the watres, I slombred into a slepyng, It sweyed so murye. 20 {2} Thanne gan I meten A merveillous swevene, That I was in a wildernesse, Wiste I nevere where, And as I biheeld into the eest An heigh to the sonne, I seigh a tour on a toft Trieliche y-maked, A deep dale bynethe, A dongeon therinne, 30 With depe diches and derke And dredfulle of sighte. A fair feeld ful of folk Fond I ther bitwene, Of alle manere of men, The meene and the riche, Werchynge and wandrynge, As the world asketh. Some putten hem to the plough, Pleiden ful selde, 40 In settynge and sowynge Swonken ful harde, And wonnen that wastours With glotonye destruyeth. And somme putten hem to pride, Apparailed hem therafter, In contenaunce of clothynge Comen degised. In preires and penaunces Putten hem manye, 50 Al for the love of oure Lord Lyveden ful streyte, In hope to have after Hevene riche blisse; {3} As ancres and heremites That holden hem in hire selles, And coveiten noght in contree To carien aboute, For no likerous liflode Hire likame to plese. 60 And somme chosen chaffare; Thei cheveden the bettre, As it semeth to our sight That swiche men thryveth. And somme murthes to make, As mynstralles konne, And geten gold with hire glee, Giltles, I leeve. Ac japeres and jangeleres, Judas children, 70 Feynen hem fantasies, And fooles hem maketh, And han hire wit at wille To werken, if thei wolde. That Poul precheth of hem I wol nat preve it here; But _Qui loquitur turpiloquium_ Is Luciferes hyne. Bidderes and beggeres Faste aboute yede, 80 With hire belies and hire bagges Of breed ful y-crammed; Faiteden for hire foode, Foughten at the ale. In glotonye, God woot, Go thei to bedde, And risen with ribaudie, Tho Roberdes knaves; {4} Sleep and sory sleuthe Seweth hem evere. 90 Pilgrymes and palmeres Plighten hem togidere, For to seken seint Jame, And seintes at Rome. They wenten forth in hire wey, With many wise tales, And hadden leve to lyen Al hire lif after. I seigh somme that seiden Thei hadde y-sought seintes; 100 To ech a tale that thei tolde Hire tonge was tempred to lye, Moore than to seye sooth, It semed bi hire speche. Heremytes on an heep With hoked staves Wenten to Walsyngham, And hire wenches after, Grete lobies and longe That lothe were to swynke; 110 Clothed hem in copes, To ben knowen from othere; And shopen hem heremytes, Hire ese to have. I fond there freres, Alle the foure ordres, Prechynge the peple For profit of hemselve; Glosed the gospel, As hem good liked; 120 For coveitise of copes, Construwed it as thei wolde. {5} Many of thise maistre freres Now clothen hem at likyng, For hire moneie and hire marchaundize Marchen togideres. For sith charité hath ben chapman, And chief to shryve lordes, Manye ferlies han fallen In a fewe yeres; 130 But holy chirche and hii Holde bettre togidres, The mooste meschief on molde Is mountynge wel faste. Ther preched a pardoner, As he a preest were; Broughte forth a bulle With many bisshopes seles, And seide that hymself myghte Assoillen hem alle, 140 Of falshede, of fastynge, Of avowes y-broken. Lewed men leved it wel, And liked hise wordes; Comen up knelynge To kissen hise bulles. He bouched hem with his brevet, And blered hire eighen, And raughte with his rageman Rynges and broches. 150 Thus thei gyven hire gold Glotons to kepe, And leveth in swiche losels As leccherie haunten. Were the bisshope y-blessed, And worth bothe hise eris, {6} His seel sholde noght be sent To deceyve the peple. Ac it is noght by the bisshope That the boy precheth; 160 For the parisshe preest and the pardoner Parten the silver, That the poraille of the parisshe Sholde have, if thei ne were. Parsons and parisshe preestes Pleyned hem to the bisshope, That hire parisshes weren povere Sith the pestilence tyme, To have a licence and leve At London to dwelle, 170 And syngen ther for symonie; For silver is swete. Bisshopes and bachelers, Bothe maistres and doctours, That han cure under Crist, And crownynge in tokene And signe that thei sholden Shryven hire parisshens, Prechen and praye for hem, And the povere fede, 180 Liggen at Londone In Lenten and ellis. Somme serven the kyng, And his silver tellen In cheker and in chauncelrie, Chalangen hise dettes Of wardes and of wardemotes, Weyves and streyves. And somme serven as servauntz Lordes and ladies, 190 {7} And in stede of stywardes Sitten and demen; Hire messe and hire matyns And many of hire houres Arn doon un-devoutliche; Drede is at the laste, Lest Crist in consistorie A-corse ful manye. I perceyved of the power That Peter hadde to kepe, 200 To bynden and unbynden, As the book telleth; How he it lefte with love, As oure Lord highte, Amonges foure vertues, The beste of alle vertues, That cardinals ben called, And closynge yates. There is Crist in his kingdom To close and to shette, 210 And to opene it to hem, And hevene blisse shewe. Ac of the cardinals at court That kaughte of that name, And power presumed in hem A pope to make, To han that power that Peter hadde, Impugnen I nelle; For in love and in lettrure The election bilongeth, 220 For-thi I kan and kan naught Of court speke moore. Thanne kam ther a kyng, Knyghthod hym ladde, {8} Might of the communes Made hym to regne. And thanne cam kynde wit, And clerkes he made, For to counseillen the kyng, And the commune save. 230 The kyng and knyghthod, And clergie bothe, Casten that the commune Sholde hemself fynde. The commune contreved Of kynde wit craftes, And for profit of al the peple Plowmen ordeyned, To tilie and to travaille, As trewe lif asketh. 240 The kyng and the commune, And kynde wit the thridde, Shopen lawe and leauté, Ech man to knowe his owene. Thanne loked up a lunatik, A leene thyng with-alle, And, knelynge to the kyng, Clergially he seide: "Crist kepe thee, sire kyng! And thi kyng-ryche, 250 And lene thee lede thi lond, So leauté thee lovye, And for thi rightful rulyng Be rewarded in hevene." And sithen in the eyr an heigh An aungel of hevene Lowed to speke in Latyn, For lewed men ne koude {9} Jangle ne jugge, That justifie hem sholde, 260 But suffren and serven; For-thi seide the aungel: _Sum rex, sum princeps, Neutrum fortasse deinceps; O qui jura regis Christi specialia regis, Hoc quod agas melius, Justus es, esto pius. Nudum jus a te Vestiri vult pietate; 270 Qualia vis metere, Talia grana sere. Si jus nudatur, Nudo de jure metatur; Si seritur pietas, De pietate metas._ Thanne greved hym a goliardeis, A gloton of wordes, And to the aungel an heigh Answerde after: 280 _Dum rex a regere Dicatur nomen habere; Nomen habet sine re, Nisi studet jura tenere._ Thanne gan al the commune Crye in vers of Latyn, To the kynges counseil; Construe who so wolde: _Præcepta regis Sunt nobis vincula legis._ 290 With that ran ther a route Of ratons at ones, {10} And smale mees myd hem Mo than a thousand, And comen to a counseil For the commune profit; For a cat of a contree Cam whan hym liked, And overleep hem lightliche, And laughte hem at his wille, 300 And pleide with hem perillousli, And possed aboute. "For doute of diverse dredes, We dar noght wel loke; And if we grucche of his gamen, He wol greven us alle, Cracchen us or clawen us, And in hise clouches holde, That us lotheth the lif Er he late us passe. 310 Mighte we with any wit His wille withstonde, We mighte be lordes o-lofte, And lyven at oure ese." A raton of renoun, Moost renable of tonge, Seide for a sovereyn Help to hymselve: "I have y-seyen segges," quod he "In the cité of Londone, 320 Beren beighes ful brighte Abouten hire nekkes, And somme colers of crafty werk; Uncoupled thei wenten Bothe in wareyne and in waast Where hemself liked. {11} And outher while thei arn ellis-where, As I here telle; Were ther a belle on hire beighe, By Jhesu, as me thynketh, 330 Men myghte witen wher thei wente, And awey renne!" "And right so," quod that raton, "Reson me sheweth, To bugge a belle of bras, Or of bright silver, And knytten it on a coler For oure commune profit, Wher he ryt or rest, Or renneth to pleye; 340 And if hym list for to laike, Thanne loke we mowen, And peeren in his presence The while him pleye liketh: And, if hym wratheth, be war, And his way shonye." Al this route of ratons To this reson thei assented. Ac tho the belle was y-brought, And on the beighe hanged, 350 Ther ne was raton in al the route, For al the reaume of Fraunce, That dorste have bounden the belle About the cattes nekke, Ne hangen it aboute the cattes hals, Al Engelond to wynne. Alle helden hem un-hardy, And hir counseil feble; And leten hire labour lost And al hire longe studie. 360 {12} A mous that muche good Kouthe, as me thoughte, Strook forth sternely, And stood bifore hem alle, And to the route of ratons Reherced thise wordes: "Though we killen the cat, Yet sholde ther come another To cacchen us and al oure kynde, Though we cropen under benches. 370 For-thi I counseille al the commune To late the cat worthe; And be we nevere bolde The belle hym to shewe; For I herde my sire seyn, Is seven yeer y-passed, Ther the cat is a kitone The court is ful elenge; That witnesseth holy writ, Who so wole it rede: 380 _Væ terræ ubi puer rex est! etc._ For may no renk ther reste have For ratons by nyghte; The while he caccheth conynges, He coveiteth noght youre caroyne, But fedeth hym al with venyson: Defame we hym nevere. For better is a litel los Than a long sorwe, The maze among us alle, 390 Theigh we mysse a sherewe; For many mennes malt We mees wolde destruye, And also ye route of ratons {13} Rende mennes clothes, Nere the cat of that court That can yow over-lepe; For hadde ye rattes youre wille, Ye kouthe noght rule yow selve." "I seye for me," quod the mous, 400 "I se so muchel after, Shal nevere the cat ne the kiton By my counseil be greved, Thorugh carpynge of this coler That costed me nevere And though it hadde costned me catel, Bi-knowen it I nolde, But suffren, as hymself wolde, To doon as hym liketh, Coupled and uncoupled 410 To cacche what thei mowe. For-thi ech a wis wight I warne, Wite wel his owene." What this metels by-meneth, Ye men that ben murye Devyne ye, for I ne dar, By deere God in hevene. Yet hoved ther an hundred In howves of selk, Sergeantz it bi-semed 420 That serveden at the barre, Pleteden for penyes And poundes the lawe; And noght for love of our Lord Unclose hire lippes ones. Thow myghtest bettre meete myst On Malverne hilles, Than gete a mom of hire mouth, {14} Til moneie be shewed. Barons and burgeises, 430 And bonde-men als, I seigh in this assemblee, As ye shul here after: Baksteres and brewesteres, And bochiers manye; Wollen webbesters, And weveres of lynnen, Taillours and tynkers, And tollers in markettes, Masons and mynours, 440 And many othere craftes. Of alle kynne lybbynge laborers Lopen forth somme, As dikeres and delveres, That doon hire dedes ille, And dryveth forth the longe day With _Dieu save dame Emme_. Cokes and hire knaves Cryden, "Hote pies, hote! Goode gees and grys! 450 Gowe, dyne, gowe!" Taverners until hem Trewely tolden the same, Whit wyn of Oseye, And reed wyn of Gascoigne, Of the Ryn and of the Rochel, The roost to defie. [Al this I saugh slepynge, And seve sithes more.] 459 * * * * * {15} _Passus Primus de Visione._ What this mountaigne by-meneth 460 And the merke dale, And the feld ful of folk, I shal yow faire shewe. A lovely lady of leere, In lynnen y-clothed, Cam doun from a castel And called me faire, And seide, "Sone, slepestow? Sestow this peple, How bisie thei ben 470 Alle aboute the maze? The mooste partie of this peple That passeth on this erthe, Have thei worship in this world, Thei wilne no bettre; Of oother hevene than here Holde thei no tale." I was a-fered of hire face, Theigh she fair weere, And seide, "Mercy, madame, 480 What is this to meene?" "The tour on the toft," quod she, "Truthe is therinne; {16} And wolde that ye wroughte, As his word techeth! For he is fader of feith, And formed yow alle Bothe with fel and with face, And yaf yow fyve wittes, For to worshipe hym therwith, 490 While that ye ben here. And therfore he highte the erthe To helpe yow echone, Of wollene, of lynnen, Of liflode at nede, In mesurable manere To make yow at ese; And comaunded of his curteisie In commune three thynges, Are none nedfulle but tho, 500 And nempne hem I thynke, And rekene hem by reson; Reherce thow hem after. "That oon vesture, From cold thee to save; And mete at meel For mysese of thiselve; And drynke whan thow driest; Ac do noght out of reson, That thow worthe the wers 510 Whan thow werche sholdest. "For Lot in hise lif-dayes, For likynge of drynke, Dide by hise doughtres That the devel liked, Delited hym in drynke As the devel wolde, {17} And leccherie hym laughte, And lay by hem bothe, And al he witte it the wyn 520 That wikked dede. _Inebriamus eum vino, dormiamusque cum eo, ut servare possimus de patre nostro semen._ Thorugh wyn and thorugh wommen Ther was Loth acombred, And there gat in glotonie Gerles that were cherles. "For-thi dred delitable drynke, And thow shalt do the bettre. 530 Mesure is medicine, Though thow muchel yerne. It is nought al good to the goost That the gut asketh, Ne liflode to thi likame; For a liere hym techeth, That is the wrecched world Wolde thee bitraye. For the fend and thi flesshe Folwen togidere. 540 This and that seeth thi soule, And seith it in thin herte; And for thow sholdest ben y-war, I wisse thee the beste." "Madame, mercy!" quod I, "Me liketh wel youre wordes; Ac the moneie of this molde That men so faste holdeth, Tel me to whom, madame, That tresour appendeth." 550 "Go to the gospel," quod she, {18} "That God seide hymselven; Tho the poeple hym apposede With a peny in the temple, Wheither thei sholde therwith Worshipe the kyng Cesar. "And God asked of hym, Of whom spak the lettre, And the ymage was lik That therinne stondeth. 560 "'Cesares,' thei seiden, 'We seen it wel echone.' "'_Reddite Cæsari_,' quod God, 'That _Cæsari_ bifalleth, _Et quæ sunt Dei Deo_,' Or ellis ye don ille; For rightfully reson Sholde rule yow alle, And kynde wit be wardeyn Youre welthe to kepe, 570 And tutour of youre tresor, And take it yow at nede, For housbondrie and hii Holden togidres." Thanne I frayned hire faire, For hym that me made, "That dongeon in the dale, That dredful is of sighte, What may it be to meene, Madame, I yow biseche?" 580 "That is the castel of Care; Who so comth therinne May banne that he born was, To bodi or to soule. Therinne wonyeth a wight {19} That Wrong is y-hote, Fader of falshede, And founded it hymselve. Adam and Eve He egged to ille; 590 Counseilled Kaym To killen his brother; Judas he japed With Jewen silver, And sithen on an eller Hanged hymselve. He is lettere of love, And lieth hem alle That trusten on his tresour; Bitrayeth he hem sonnest." 600 Thanne hadde I wonder in my wit What womman it weere, That swiche wise wordes Of holy writ shewed; And asked hire on the heighe name, Er she thennes yede, What she were witterly That wissed me so faire. "Holi chirche I am," quod she, "Thow oughtest me to knowe; 610 I underfeng thee first, And the feith taughte; And broughtest me borwes My biddyng to fulfille, And to loven me leelly The while thi lif dureth." Thanne I courbed on my knees, And cried hire of grace; And preide hire pitously {20} Preye for my sinnes, 620 And also kenne me kyndely On Crist to bi-leve, That I myghte werchen his wille That wroghte me to man. "Teche me to no tresor, But tel me this ilke, How I may save my soule, That seint art y-holden." "Whan alle tresors arn tried," quod she, "Treuthe is the beste; 630 I do it on _Deus caritas_, To deme the sothe, It is as dereworthe a drury As deere God hymselven. "Who is trewe of his tonge, And telleth noon oother, And dooth the werkes therwith, And wilneth no man ille, He is a God by the gospel A-grounde and o-lofte, 640 And y-lik to oure Lord, By seint Lukes wordes. The clerkes that knowen this, Sholde kennen it aboute, For cristen and un-cristen Cleymeth it echone. "Kynges and knyghtes Sholde kepen it by reson, Riden and rappen doun In reaumes aboute, 650 And taken _transgressores_, And tyen hem faste, Til treuthe hadde y-termyned {21} Hire trespas to the ende. And that is profession apertli That apendeth to knyghtes; And naught to fasten o friday In fyve score wynter, But holden with hym and with here That wolden alle truthe, 660 And nevere leve hem for love Ne for lacchynge of silver. For David in hise dayes Dubbed knyghtes, And dide hem sweren on hir swerdes To serven truthe evere; And who so passed that point Was apostata in the ordre. "But Crist kyngene kyng Knyghted ten, 670 Cherubyn and seraphyn, Swiche sevene and othere And yaf hem myght in his majestee, The murier hem thoughte, And over his meene meynee Made hem archangeles; Taughte hem by the Trinitee Treuthe to knowe; To be buxom at his biddyng, He bad hem nought ellis. 680 "Lucifer with legions Lerned it in hevene; But for he brak buxomnesse His blisse gan he tyne, And fel fro that felawshipe In a fendes liknesse, Into a deep derk helle, {22} To dwelle there for evere; And mo thousandes myd hym Than man kouthe nombre 690 Lopen out with Lucifer In lothliche forme, For thei leveden upon hym That lyed in this manere: _Ponam pedem in aquilone, et similis ero altissimo._ = "And alle that hoped it myghte be so, Noon hevene myghte hem holde, But fellen out in fendes liknesse Nyne dayes togideres, 700 Til God of his goodnesse Gan stablisse and stynte, And garte the hevene to stekie And stonden in quiete. "Whan thise wikkede wenten out, In wonder wise thei fellen; Somme in the eyr, somme in erthe, And somme in helle depe; Ac Lucifer lowest lith Yet of hem alle, 710 For pride that he putte out, His peyne hath noon ende. And alle that werchen with wrong, Wende thei shulle, After hir deth day And dwelle with that sherewe. "And tho that werche wel, As holy writ telleth, And enden as I er seide In truthe, that is the beste, 720 Mowe be siker that hire soules {23} Shul wende to hevene, Ther treuthe is in trinitee, And troneth hem alle. For-thi I seye, as I seyde er, By sighte of thise textes, Whan alle tresors arn tried, Truthe is the beste; Lereth it thise lewed men, For lettred men it knoweth, 730 That treuthe is tresor The trieste on erthe." "Yet have I no kynde knowyng." quod I, "Ye mote kenne me bettre, By what craft in my cors It comseth, and where." "Thow doted daffe," quod she, "Dulle are thi wittes; To litel Latyn thow lernedest, Leode, in thi youthe." 740 _Heu michi! quia sterilem duxi vitam juvenilem._ = "It is a kynde knowyng," quod she, "That kenneth in thyn herte, For to loven thi Lord Levere than thiselve, No dedly synne to do, Deye theigh thow sholdest; This I trowe be truthe. Who kan teche thee bettre, 750 Loke thow suffre hym to seye, And sithen lere it after; For truthe telleth that love Is triacle of hevene. May no synne be on hym seene, {24} That useth that spice, And alle hise werkes be wroughte With love as hym liste; And lered it Moyses for the leveste thyng, And moost lik to hevene, 760 And al so the plentee of pees Moost precious of vertues; For hevene myghte nat holden it, It was so hevy of hymself, Til it hadde of the erthe Eten his fille. "And whan it hadde of this fold Flesshe and blood taken, Was nevere leef upon lynde Lighter therafter, 770 And portatif and persaunt As the point of a nedle, That myghte noon armure it lette, Ne none heighe walles. "For-thi is love ledere Of the Lordes folk of hevene, And a meene, as the mair is Bitwene the kyng and the commune; Right so is love a ledere, And the law shapeth, 780 Upon man for hise mysdedes The mercyment he taxeth. And for to knowen it kyndely It comseth by myght, And in the herte there is the heed And the heighe welle; For in kynde knowynge in herte, Ther a myght bigynneth; And that falleth to the fader {25} That formed us alle, 790 Loked on us with love, And leet his sone dye Mekely for oure mysdedes, To amenden us alle. And yet wolde he hem no wo That wroughte hym that peyne, But mekely with mouthe Mercy bisoughte, To have pité of that peple That peyned hym to dethe. 800 "There myghtow sen ensample In hymself oone, That he was myghtful and meke, And mercy gan graunte To hem that hengen hym on heigh And his herte thirled. "For-thi I rede yow, riche, Haveth ruthe of the povere; Though ye be myghtful to mote, Beeth meke in youre werkes, 810 For the same mesures that ye mete, Amys outher ellis, Ye shulle ben weyen therwith Whan ye wenden hennes. _Eadem mensura qua mensi fueritis, remetietur vobis._ = "For though ye be trewe of youre tonge And treweliche wynne, And as chaste as a child That in chirche wepeth, 820 But if ye loven leelly And lene the povere, Swich good as God yow sent {26} Goodliche parteth, Ye ne have namoore merite In masse nor in houres, Than Malkyn of hire maydenhede That no man desireth. "For James the gentile Jugged in hise bokes, 830 That feith withouten the feet Is right no thyng worthi, And as deed as a dore-tree, But if the dedes folwe. _Fides sine operibus mortua est, etc._ "For-thi chastité withouten charité Worth cheyned in helle; It is as lewed as a lampe That no light is inne. Manye chapeleyns arn chaste, 840 Ac charité is aweye; Are no men avarouser than hii Whan thei ben avaunced, Unkynde to hire kyn, And to alle cristene Chewen hire charité, And chiden after moore; Swiche chastité withouten charité Worth cheyned in helle. "Manye curatours kepen hem 850 Clene of hire bodies; Thei ben acombred with coveitise, Thei konne noght doon it from hem, So harde hath avarice Y-hasped hem togideres; And that is no truthe of the Trinité, But tricherie of helle, {27} And lernynge to lewed men The latter for to deele. For-thi thise wordes 860 Ben writen in the gospel, _Date, et dabitur vobis_, For I deele yow alle, And that is the lok of love, And leteth out my grace, To conforten the carefulle A-combred with synne. "Love is leche of lif, And next oure Lord selve, And also the graithe gate 870 That goth into hevene; For-thi I seye, as I seide Er by the textes, Whan alle tresors ben tried, Treuthe is the beste. "Now have I told thee what truthe is, That no tresor is bettre; I may no lenger lenge thee with, Now loke thee oure Lorde." 879 * * * * * {28} _Passus Secundus de Visione, ut supra._ Yet I courbed on my knees, 880 And cried hire of grace, And seide, "Mercy, madame, For Marie love of hevene, That bar that blisful barn That boughte us on the rode, Kenne me by som craft To knowe the false." "Loke up on thi left half, And lo where he stondeth! Bothe Fals and Favel, 890 And hire feeres manye." I loked on my left half, As the lady me taughte, And was war of a womman Worthiliche y-clothed, Purfiled with pelure The fyneste upon erthe, Y-corouned with a coroune, The kyng hath noon bettre; Fetisliche hire fyngres 900 Were fretted with gold wyr, And theron rede rubies As rede as any gleede, {29} And diamaundes of derrest pris, And double manere saphires, Orientals and ewages, Envenymes to destroye. Hire robe was ful riche, Of reed scarlet engreyned, With ribanes of reed gold 910 And of riche stones. Hire array me ravysshed, Swich richesse saugh I nevere; I hadde wonder what she was, And whos wif she were. "What is this womman," quod I, "So worthili atired?" "That is Mede the mayde," quod she, "Hath noyed me ful ofte, And y-lakked my lemman 920 That Leautee is hoten, And bi-lowen hire to lordes That lawes han to kepe. "In the popes paleis She is pryvee as myselve; But soothnesse wolde noght so, For she is a bastarde; For fals was hire fader That hath a fikel tonge, And nevere sooth seide 930 Sithen he com to erthe; And Mede is manered after hym, Right as kynde asketh _Qualis pater talis filius. Bonus arbor bonum fructum facit._ "I oughte ben hyere than she, I kam of a bettre; {30} My fader the grete God is And ground of alle graces, So God withouten gynnyng, 940 And I his goode doughter, And hath yeven me mercy To marie with myselve, And what man be merciful And leelly me love, Shal be my lord and I his leef In the heighe hevene. "And what man taketh Mede, Myn heed dar I legge, That he shal lese for hire love 950 A lappe of _caritatis_. "How construeth David the king Of men that taketh Mede, And men of this moolde That maynteneth truthe, And how ye shul save yourself, The sauter bereth witnesse: _Domine, quis habitabit in tabernaculo tuo, etc._ = "And now worth this Mede y-maried 960 Unto a mansed sherewe, To oon fals fikel tonge, A fendes biyete; Favel thorugh his faire speche Hath this folk enchaunted, And al is Lieres ledynge, That she is thus y-wedded. "To-morwe worth y-maked The maydenes bridale, And there myghtow witen, if thow wilt, 970 Whiche thei ben alle {31} That longen to that lordshipe, The lasse and the moore. Knowe hem there, if thow kanst, And kepe thow thi tonge, And lakke hem noght, but lat hem worthe Till leauté be justice, And have power to punysshe hem, Thanne put forth thi reson. Now I bikenne thee Crist," quod she, 980 "And his clene moder, And lat no conscience acombre thee For coveitise of Mede." Thus lefte me that lady Liggynge a-slepe; And how Mede was y-maried In metels me thoughte, That al the riche retenaunce That regneth with the false, Were boden to the bridale 990 On bothe two sides, Of alle manere of men The meene and the riche; To marien this mayde Were many men assembled, As of knyghtes and of clerkes, And oother commune peple, As sisours and somonours, Sherreves and hire clerkes, Bedelles and baillifs, 1000 And brocours of chaffare, Forgoers and vitaillers, And advokettes of the arches; I kan noght rekene the route That ran aboute Mede. {32} Ac Symonie and Cyvylle, And sisours of courtes, Were moost pryvee with Mede Of any men, me thoughte. Ac Favel was the firste 1010 That fette hire out of boure, And as a brocour broughte hire To be with Fals enjoyned. Whan Symonye and Cyvylle Seighe hir bothe wille, Thei assented, for silver, To seye as bothe wolde. Thanne leep Liere forth, and seide, "Lo here a chartre!" That Gile with hise grete othes 1020 Gaf hem togidere, And preide Cyvylle to see, And Symonye to rede it. Thanne Symonye and Cyvylle Stonden forth bothe, And unfoldeth the feffement That Fals hath y-maked, And thus bigynnen thise gomes To greden ful heighe: _Sciant præsentes et futuri, etc._ 1030 Witeth and witnesseth, That wonieth upon this erthe, That Mede is y-maried Moore for hire goodes Than for any vertue or fairnesse, Or any free kynde. Falsnesse is fayn of hire, For he woot hire riche; And Favel with his fikel speche {33} Feffeth by this chartre, 1040 To be princes in pride And poverte to despise, To bakbite and to bosten, And bere fals witnesse, To scorne and to scolde, And sclaundre to make, Unbuxome and bolde To breke the ten hestes. And the erldom of Envye And Wrathe togideres, 1050 With the chastilet of Cheste, And Chaterynge out of reson. The countee of Coveitise, And alle the costes aboute, That is Usure and Avarice, Al I hem graunte, In bargaynes and in brocages, With al the burghe of Thefte, And al the lordshipe of Leccherie In lengthe and in brede, 1060 As in werkes and in wordes, And in waitynges with eighes, And in wedes and in wisshynges, And with ydel thoughtes, There as wil wolde And werkmanshipe fayleth. Glotonye he gaf hem ek, And grete othes togidere, And al day to drynken At diverse tavernes, 1070 And there to jangle and jape, And jugge hir even cristen; And in fastynge dayes to frete {34} Er ful tyme were, And thanne to sitten and soupen Til sleep hem assaille; And breden as burghe swyn, And bedden hem esily, Til sleuthe and sleep Sliken hise sydes, 1080 And thanne wanhope to awaken hem so With no wil to amende, For he leveth be lost, This is hir laste ende. And thei to have and to holde, And hire heires after, A dwellynge with the devel, And dampned be for evere, With alle the appurtinaunces of purgatorie = Into the pyne of helle. 1091 Yeldynge for this thyng, At one dayes tyme, Hire soules to Sathan, To suffre with hym peynes, And with hym to wonye with wo While God is in hevene. In witnesse of which thyng, Wrong was the firste, And Piers the pardoner 1100 Of Paulynes doctrine, Bette the bedel Of Bokyngham shire, Reynald the reve Of Rutland sokene, Maude the millere, And many mo othere. {35} In the date of the devel This dede I ensele, By sighte of Sire Symonie 1110 And Cyvyles leeve. Thanne tened hym Theologie, Whan he this tale herde; And seide unto Cyvyle, "Now sorwe mote thow have, Swiche weddynges to werche, To wrathe with truthe; And er this weddynge be wroght, Wo thee bitide! "For Mede is muliere 1120 Of Amendes engendred, And God graunteth to gyve Mede to Truthe; And thow hast gyven hire to a gilour; Now God gyve thee sorwe! Thi text telleth thee noght so, Truthe woot the sothe; For _Dignus est operarius_ His hire to have, And thow hast fest hire to Fals, 1130 Fy on thi lawe! For al bi lesynges thow lyvest And lecherouse werkes. Symonye and thiself Shenden holi chirche; The notaries and ye Noyen the peple; Ye shul a-biggen it bothe, By God that me made! "Wel ye witen, wernardes, 1140 But if youre wit faille, {36} That Fals is feithlees And fikel in hise werkes, And was a bastarde y-bore Of Belsabubbes kynne; And Mede is muliere, A maiden of goode, And myghte kisse the kyng For cosyn, and she wolde. "For-thi wercheth by wisdom, 1150 And by wit also; And ledeth hire to Londone, There it is y-shewed, If any lawe wol loke Thei ligge togideres; And though justices juggen hire To be joyned to Fals, Yet be war of weddynge; For witty is Truthe, And Conscience is of his counseil, 1160 And knoweth yow echone, And if he fynde yow in defaute And with the false holde, It shal bi-sitte youre soules Ful soure at the laste." Herto assenteth Cyvyle, Ac Symonye ne wolde, Til he hadde silver for his service, And also the notaries. Thanne fette Favel forth 1170 Floryns ynowe, And bad Gile to gyven Gold al aboute, And namely to the notaries That hem noon ne faille, {37} And feffe false witnesses With floryns ynowe, "For thei may Mede a-maistrye, And maken at my wille." Tho this gold was y-gyve, 1180 Gret was the thonkyng To Fals and to Favel For hire faire giftes, And comen to conforten From care the false, And seiden, "Certes, sire, Cessen shul we nevere, Til Mede be thi wedded wif Thorugh wittes of us alle; For we have Mede a-maistried 1190 With oure murie speche, That she graunteth to goon, With a good wille, To London, to loken If the lawe wolde Juggen yow joyntly In joie for evere." Thanne was Falsnesse fayn, And Favel as blithe, And leten somone alle segges 1200 In shires aboute, And bad hem alle be bown, Beggers and othere, To wenden with hem to Westmynstre To witnesse this dede. Ac thanne cared thei for caples To carien hem thider, And Favel fette forth thanne Foles ynowe, {38} And sette Mede upon a sherreve 1210 Shoed al newe. And Fals sat on a sisour, That softeli trotted; And Favel on a flaterere Fetisly atired. Tho hadde notaries none, Anoyed thei were, For Symonye and Cyvylle Sholde on hire feet gange. Ac thanne swoor Symonye, 1220 And Cyvylle bothe, That somonours sholde be sadeled And serven hem echone, And late apparaille thise provisours In palfreyes wise, Sire Symonye hymself Shal sitte upon hir bakkes. "Denes and southdenes, Drawe yow togideres, Erchdekenes and officials, 1230 And alle youre registrers, Lat sadle hem with silver Oure synne to suffre, As avoutrye and divorses, And derne usurie, To bere bisshopes aboute A-brood in visitynge. "Paulynes pryvees For pleintes in consistorie, Shul serven myself 1240 That Cyvyle is nempned. "And cart-sadle the commissarie, Oure cart shal he lede, {39} And fecchen us vitailles. At _Fornicatores_. And maketh of Lyere a lang cart To leden alle thise othere, As freres and faitours, That on hire feet rennen." And thus Fals and Favel 1250 Fareth forth togideres, And Mede in the middes, And alle thise men after. I have no tome to telle The tail that hire folwed; Ac Gyle was for-goer, And gyed hem alle. Sothnesse seigh hem wel, And seide but litel, And priked his palfrey, 1260 And passed hem alle, And com to the kynges court, And Conscience it tolde; And Conscience to the kyng Carped it after. "Now, by Crist," quod the kyng, "And I cacche myghte Fals or Favel, Or any of hise feeris, I wolde be wroken of tho wrecches 1270 That wercheth so ille, And doon hem hange by the hals, And alle that hem maynteneth; Shal nevere man of this molde Meynprise the leeste, But right as the lawe wol loke, Lat falle on hem alle." {40} And comaunded a constable That com at the firste, To attachen tho tyrauntz, 1280 "For any thyng I hote, And fettreth faste Falsnesse, For any kynnes giftes, And girdeth of Gyles heed, And lat hym go no ferther; And if ye lacche Lyere, Lat hym noght ascapen Er he be put on the pillory, For any preyere, I hote; And bryngeth Mede to me 1290 Maugree hem alle." Drede at the dore stood, And the doom herde, And how the kyng comaunded Constables and sergeauntz Falsnesse and his felawshipe To fettren and to bynden. Thanne Drede wente wyghtliche, And warned the False, And bad hym fle for fere, 1300 And hise felawes alle. Falsnesse for fere thanne Fleigh to the ffreres, And Gyle dooth hym to go, A-gast for to dye; Ac marchauntz metten with hym And made hym abide, And bi-shetten hym in hire shoppes To shewen hire ware, Apparailed hym as apprentice 1310 The peple to serve. {41} Lightliche Lyere Leep awey thanne, Lurkynge thorugh lanes, To-lugged of manye. He was nowher welcome, For his manye tales, Over al y-honted, And y-hote trusse, Til pardoners hadde pité, 1320 And pulled hym into house. They wesshen hym and wiped hym. And wounden hym in cloutes, And senten hym with seles On Sondayes to chirches, And yeven pardoun for pens Pounde-mele aboute. Thanne lourede leches, And lettres thei sente, That he sholde wonye with hem 1330 Watres to loke. Spycers speken with hym, To spien hire ware; For he kouthe of hir craft, And knewe manye gommes. And mynstrales and messagers Mette with hym ones, And helden hym an half-yeer And ellevene dayes. Freres with fair speche 1340 Fetten hym pennes, And for knowynge of comeres Coped hym as a frere; Ac he hath leve to lepen out, As ofte as hym liketh, {42} And is welcome whan he wile, And woneth with hem ofte. Alle fledden for fere, And flowen into hernes; Save Mede the mayde, 1350 Na-mo dorste abide. Ac trewely to telle, She trembled for drede, And ek wepte and wrong, Whan she was attached. 1355 * * * * * {43} _Passus Tertius de Visione, ut supra._ Now is Mede the mayde, 1356 And na-mo of hem alle, With bedeles and with baillies Brought bifore the kyng. The kyng called a clerk, 1360 Kan I noght his name, To take Mede the maide And maken hire at ese. "I shal assayen hire myself, And soothliche appose, What man of this moolde That hire were levest. And if she werche bi wit, And my wil folwe, I wol forgyven hire this gilt, 1370 So me God helpe!" Curteisly the clerk thanne, As the kyng highte, Took Mede bi the myddel And broghte hire into chambre; And ther was murthe and mynstralcie, Mede to plese. They that wonyeth in Westmynstre = Worshipeth hire alle, 1380 {44} Gentilliche with joye; The justices somme Busked hem to the bour Ther the burde dwellede, To conforten hire kyndely, By clergies leve; And seiden, "Mourne noght, Mede, Ne make thow no sorwe; For we wol wisse the kyng, And thi wey shape, 1390 To be wedded at thi wille, And wher thee leef liketh, For al Consciences cast Or craft, as I trowe." Mildely Mede thanne Merciede hem alle Of hire grete goodnesse, And gaf hem echone Coupes of clene gold, And coppes of silver, 1400 Rynges with rubies, And richesses manye; The leeste man of hire meynee A moton of golde. Than laughte thei leve Thise lordes at Mede. With that comen clerkes To conforten hire the same, And beden hire be blithe; "For we beth thyne owene, 1410 For to werche thi wille, The while thow myght laste." Hendiliche heo thanne Bi-highte hem the same, {45} To loven hem lelly, And lordes to make, And in the consistorie at the court Do callen hire names; "Shal no lewednesse lette The leode that I lovye, 1420 That he ne worth first avaunced; For I am bi-knowen, There konnynge clerkes Shul clokke bi-hynde." Thanne cam ther a confessour, Coped as a frere; To Mede the mayde He meved thise wordes, And seide ful softely, In shrift as it were, 1430 "Theigh lewed men and lered men Hadde leyen by thee bothe, And Falsnesse hadde y-folwed thee Alle thise fifty wynter, I shal assoille thee myself For a seem of whete, And also be thi bedeman, And bere wel thi message Amonges knyghtes and clerkes, Conscience to torne." 1440 Thanne Mede for hire mysdedes To that man kneled, And shrof hire of hire sherewednesse, Shamelees, I trowe; Tolde hym a tale, And took hym a noble, For to ben hire bedeman And hire brocour als. {46} Thanne he assoiled hire soone, And sithen he seide, 1450 "We have a wyndow in werchynge Wole sitten us ful hye, Woldestow glaze that gable And grave therinne thy name, Syker sholde thi soule be Hevene to have." "Wiste I that," quod that womman, "I wolde noght spare For to be youre frend, frere, And faile yow nevere, 1460 While ye love lordes That lecherie haunten, And lakketh noght ladies That loven wel the same. It is freletee of flesshe, Ye fynden it in bokes, And a cours of kynde Wherof we comen alle. Who may scape sclaundre, The scathe is soone amended; 1470 It is synne of the sevene Sonnest relessed. "Have mercy," quod Mede, "Of men that it haunteth, And I shal covere youre kirk, Youre cloistre do maken, Wowes do whiten, And wyndowes glazen, Do peynten and portraye, And paie for the makynge, 1480 That every segge shal seye I am suster of youre house." {47} Ac God to alle good folk Swich gravynge defendeth, To writen in wyndowes Of hir wel dedes, An aventure pride be peynted there, And pomp of the world; For Crist knoweth thi conscience, And thi kynde wille, 1490 And thi cost and thi coveitise, And who the catel oughte. For-thi I lere yow, lordes, Leveth swiche werkes; To writen in wyndowes Of youre wel dedes, Or to greden after Goddes men Whan ye dele doles, On aventure ye have youre hire here, And youre hevene als. 1500 _Nesciat sinistra quid faciat dextra._ Lat noght thi left half Late ne rathe Wite what thow werchest With thi right syde; For thus by the gospel Goode men doon hir almesse. Maires and maceres, That menes ben bitwene The kyng and the comune 1510 To kepe the lawes, To punysshe on pillories And pynynge-stooles, Brewesters and baksters, Bochiers and cokes, For thise are men on this molde {48} That moost harm wercheth To the povere peple That percel-mele buggen; For thei enpoisone the peple 1520 Pryveliche and ofte, Thei richen thorugh regratrie, And rentes hem biggen, With that the povere peple Sholde putte in hire wombe. For toke thei on trewely, Thei tymbred nought so heighe, Ne boughte none burgages, Be ye ful certeyne. Ac Mede the mayde 1530 The mair hath bi-sought Of alle swiche selleris Silver to take, Or presentz withouten pens, As pieces of silver, Rynges or oother richesse, The regratiers to mayntene; "For my love," quod that lady, "Love hem echone, And suffre hem to selle 1540 Som del ayeins reson." Salomon the sage A sermon he made, For to amenden maires And men that kepen lawes; And tolde hem this teme, That I telle thynke, _Ignis devorabit tabernacula eorum qui libenter accipiunt munera, etc._ 1550 {49} Among thise lettrede leodes This Latyn is to mene, That fir shal falle and brenne Al to bloo askes The houses and homes Of hem that desireth Yiftes or yeres-yeves By cause of hire offices. The kyng fro the conseil cam, And called after Mede, 1560 And of sente hire as swithe With sergeauntz manye, And broughte hire to boure With blisse and with joye. Curteisly the kyng thanne Comsed to telle, To Mede the mayde He meveth thise wordes, "Unwittily, womman, Wroght hastow ofte, 1570 Ac worse wroghtestow nevere Than tho thow Fals toke. But I forgyve thee that gilt, And graunte thee my grace; Hennes to thi deeth day Do so na-moore. "I have a knyght Conscience, Cam late fro biyonde; If he wilneth thee to wif, Wiltow hym have?" 1580 "Ye, lord," quod that lady, "Lord forbede it ellis! But I be holly at youre heste, Lat hange me soone." {50} And thanne was Conscience called To come and appere Bifore the kyng and his conseil, As clerkes and othere. Knelynge Conscience To the kyng louted, 1590 To wite what his wille were, And what he do wolde. "Woltow wedde this womman," quod the kyng, "If I wole assente? For she is fayn of thi felaweshipe, For to be thi make." Quod Conscience to the kyng, "Crist it me forbede! Er I wedde swich a wif, Wo me bitide! 1600 For she is frele of hire feith, Fikel of hire speche, And maketh men mysdo Many score tymes; Trust of hire tresor Bitrayeth ful manye. "Wyves and widewes Wantonnes she techeth, And lereth hem lecherie That loveth hire giftes. 1610 Youre fader she felled Thorugh false biheste, And hath enpoisoned popes, And peired holy chirche. Is noght a bettre baude, By hym that me made! Bitwene hevene and helle, In erthe though men soughte. {51} For she is tikel of hire tail, And tale-wis of hire tonge; 1620 As commune as a cartwey To ech a knave that walketh, To monkes, to mynstrales, To meseles in hegges. "Sisours and somonours, Swiche men hire preiseth; Sherreves of shires Were shent if she ne were; For she dooth men lese hire lond And hire lif bothe; 1630 She leteth passe prisoners, And paieth for hem ofte, And gyveth the gailers gold And grotes togidres, To unfettre the fals Fle where hym liketh; And taketh the trewe bi the top And tieth hem faste, And hangeth hem for hatrede That harm dide nevere. 1640 "To be corsed in consistorie She counteth noght a bene; For she copeth the commissarie, And coteth hise clerkes. She is assoiled as soone As hireself liketh; And may neigh as muche do In a monthe one, As youre secret seel In sixe score dayes. 1650 For she is pryvee with the pope, Provisours it knoweth; {52} For sire Symonie and hirselve Seleth hire bulles. "She blesseth thise bisshopes, Theigh thei be lewed; Provendreth persones, And preestes maynteneth, To have lemmans and lotebies Alle hire lif daies, 1660 And bryngeth forth barnes Ayein forbode lawes. Ther she is wel with the kyng, Wo is the reaume; For she is favourable to fals, And de-fouleth truthe ofte. "By Jhesus! with hire jeweles Youre justices she shendeth, And lith ayein the lawe, And letteth hym the gate, 1670 That feith may noght have his forth, Hire floryns go so thikke. She ledeth the lawe as hire list, And love-daies maketh, And doth men lese thorugh hire love, That lawe myghte wynne The maze for a mene man, Though he mote hire evere. Lawe is so lordlich And looth to maken ende, 1680 Withouten presentz or pens She pleseth wel fewe. "Barons and burgeises She bryngeth in sorwe, And al the comune in care That coveiten lyve in truthe; {53} For clergie and coveitise She coupleth togidres. This is the lif of that lady; Now Lord gyve hire sorwe! 1690 And alle that maynteneth hire men, Meschaunce hem bitide! For povere men may have no power To pleyne hem, though thei smerte. Swich a maister is Mede Among men of goode." Thanne mournede Mede, And mened hire to the kynge To have space to speke, Spede if she myghte. 1700 The kyng graunted hire grace, With a good wille, "Excuse thee, if thow kanst; I kan na-moore seggen. For Conscience accuseth thee, To congeien thee for evere." "Nay, lord," quod that lady, "Leveth hym the werse, Whan ye witen witterly Wher the wrong liggeth. 1710 Ther that meschief is gret, Mede may helpe. And thow knowest, Conscience, I kam noght to chide Ne deprave thi persone, With a proud herte. Wel thow woost, wernarde, But if thow wolt gabbe, Thow hast hanged on myn half Ellevene tymes, 1720 {54} And also griped my gold, Gyve it where thee liked; And whi thow wrathest thee now, Wonder me thynketh. Yet I may as I myghte Menske thee with giftes, And mayntene thi manhode Moore than thow knowest. "Ac thow hast famed me foule Bifore the kyng here; 1730 For killed I nevere no kyng Ne counseiled therafter, Ne dide as thow demest I do it on the kynge. "In Normandie was he noght Noyed for my sake; Ac thow thiself soothly Shamedest hym ofte, Crope into a cabane For cold of thi nayles, 1740 Wendest that wynter Wolde han y-lasted evere, And dreddest to be ded For a dym cloude, And hyedest homward For hunger of thi wombe. "Withouten pité, pilour, Povere men thow robbedest; And bere hire bras at thi bak To Caleis to selle, 1750 Ther I lafte with my lord, His lif for to save. I made his men murye, And mournynge lette; {55} I batred hem on the bak, And boldede hire hertes, And dide hem hoppe for hope To have me at wille. Hadde I ben marchal of his men, By Marie of hevene! 1760 I dorste have leyd my lif, And no lasse wedde, He sholde have be lord of that lond In lengthe and in brede, And also kyng of that kith His kyn for to helpe, The leeste brol of his blood A barones piere. "Cowardly thow, Conscience, Conseiledest hym thennes, 1770 To leven his lordshipe For a litel silver, That is the richeste reaume That reyn over-hoveth. "It bi-cometh to a kyng That kepeth a reaume, To yeve mede to men, That mekely hym serveth, To aliens and to alle men, To honouren hem with giftes; 1780 Mede maketh hym bi-loved And for a man holden. "Emperours and erles, And alle manere lordes, For giftes han yonge men To renne and to ryde. "The pope and alle the prelates Presentz underfongen, {56} And medeth men hemselven To mayntene hir lawes. 1790 "Sergeauntz for hire servyce, We seeth wel the sothe, Taken mede of hir maistres, As thei mowe acorde. "Beggeres for hir biddynge, Bidden men mede. "Mynstrales for hir myrthe, Mede thei aske. "The kyng hath mede of his men, To make pees in londe. 1800 "Men that teche children, Craven after mede. "Preestes that prechen the peple To goode, asken mede, And massepens and hire mete At the meel-tymes. "Alle kynne craftes men Craven mede for hir prentices. "Marchauntz and Mede Mote nede go togideres. 1810 No wight, as I wene, Withouten mede may libbe." Quod the kyng to Conscience, "By Crist! as me thynketh, Mede is well worthi The maistrie to have." "Nay," quod Conscience to the kyng, And kneled to the erthe, "Ther are two manere of medes, My lord, with youre leve. 1820 "That oon God of his grace Graunteth in his blisse {57} To tho that wel werchen, While thei ben here; The prophete precheth therof, And putte it in the Sauter, _Domine, quis habitabit in tabernaculo tuo?_ = "Lord, who shal wonye in thi wones, And with thyne holy seintes, 1830 Or resten in thyne holy hilles? This asketh David; And David assoileth it hymself, As the Sauter telleth. _Qui ingreditur sine macula et operatur justitiam._ = "Tho that entren of o colour, And of one wille, And han y-wroght werkes With right and with reson; 1840 And he that useth noght The lyf of usurie, And enformeth povere men, And pursueth truthe. _Qui pecuniam suam non dedit ad usuram, et munera super innoc. etc._ = "And alle that helpen the innocent, And holden with the rightfulle, Withouten mede doth hem good, 1850 And the truthe helpeth, Swiche manere men, my lord, Shul have this firste mede Of God at a gret nede, Whan thei gon hennes. "Ther is another mede mesurelees, {58} That maistres desireth, To mayntene mysdoers Mede thei take, And therof seith the Sauter 1860 In a salmes ende, _In quorum manibus iniquitates sunt, dextra eorum repleta est muneribus._ "And he that gripeth hir gold, So me God helpe! Shal abien it bittre, Or the book lieth. "Preestes and persons That plesynge desireth, 1870 That taken mede and moneie For masses that thei syngeth, Taken hire mede here, As Mathew us techeth. _Amen, Amen, recipiebant mercede suam._ = "That laborers and lowe folk Taken of hire maistres, It is no manere mede, But a mesurable hire. 1880 "In marchaundise is no mede, I may it wel avowe, It is a permutacion apertly, A penyworth for another. "Ac reddestow nevere _Regum_? Thow recrayed Mede, Whi the vengeaunce fel On Saul and on his children? God sente to Saul By Samuel the prophete, 1890 {59} That Agag of Amalec, And al his peple after, Sholden deye for a dede That doon hadde hire eldres. "For-thi seide Samuel to Saul, 'God hymself hoteth Thee be buxom at his biddynge, His wil to fulfille; Weend to Amalec with thyn oost, And what thow fyndest there sle it, 1900 Burnes and beestes Bren hem to dethe, Widwes and wyves, Wommen and children, Moebles and un-moebles, And al thow myght fynde, Bren it, bere it noght awey, Be it never so riche, For mede ne for monee, Loke thow destruye it, 1910 Spille it and spare it noght, Thow shalt spede the bettre.' "And for he coveited hir catel, And the kyng spared, Forbar hym and his beestes bothe, As the Bible witnesseth, Oother wise than he was Warned of the prophete, God seide to Samuel That Saul sholde deye, 1920 And al his seed for that synne Shenfulliche ende. Swich a meschief Mede made Saul the kyng to have, {60} That God hated hym for evere, And alle hise heires after. "The culorum of this cas Kepe I noght to telle, On aventure it noyed men, Noon ende wol I make, 1930 For so is this world went With hem that han power, That who so seith hem sothest Is sonnest y-blamed. "Conscience knowe this, For kynde wit it me taughte, That Reson shal regne And reaumes governe, And right as Agag hadde, Happe shul somme, 1940 Samuel shal sleen hym, And Saul shal be blamed, And David shal be diademed, And daunten hem alle; And oon cristene kyng Kepen hem alle. Shal na-moore Mede Be maister, as she is nouthe; Ac love and lowenesse And leautee togideres, 1950 Thise shul ben maistres on moolde, Truthe to save. "And who so trespaseth ayein truthe, Or taketh ayein his wille, Leauté shal don hym lawe, And no lif ellis; Shall no sergeaunt for his service Were a silk howve, {61} Ne no pelure in his cloke For pledynge at the barre. 1960 Mede of mysdoeres Maketh manye lordes, And over lordes lawes Ruleth the reaumes. "Ac kynde love shal come yit, And conscience togideres, And make of lawe a laborer; Swich love shal arise, And swich a pees among the peple, And a perfit truthe, 1970 That Jewes shul wene in hire wit, And wexen wonder glade, That Moyses or Messie Be come into this erthe, And have wonder in hire hertes That men beth so trewe. "Alle that beren baselarde, Brood swerd or launce, Ax outher hachet, Or any wepene ellis, 1980 Shal be demed to the deeth, But if he do it smythye Into sikel or to sithe, To shaar or to kultour; _Conflabunt gladios suos in vomeres, etc._ = "Ech man to pleye with a plow, Pykoise or spade, Spynne or sprede donge, Or spille hymself with sleuthe. 1990 "Preestes and persons With _Placebo_ to hunte, {62} And dyngen upon David Eche day til eve. Huntynge or haukynge If any of hem use, His boost of his benefice Worth by-nomen hym after. Shal neither kyng ne knyght, Constable ne meire, 2000 Overlede the commune, Ne to the court sompne, Ne putte hem in panel To doon hem plighte hir truthe; But after the dede that is doon Oon doom shal rewarde, Mercy or no mercy, As truthe wole acorde. "Kynges court and commune court, Consistorie and chapitle, 2010 Al shal be but oon court, And oon baron be justice. Thanne worth Trewe-tonge a tidy man That tened me nevere; Batailles shul none be, Ne no man bere wepene; And what smyth that any smytheth, Be smyte therwith to dethe. _Non levabit gens contra gentem gladium, etc._ 2020 "And er this fortune falle, Fynde men shul the worste, By sixe sonnes and a shipe, And half a shef of arwes, And the myddel of a moone, Shal make the Jewes to torne, {63} And Sarzynes for that sighte Shul synge _Gloria in excelsis, etc._ For Makometh and Mede Mys-happe shul that tyme, 2030 For _melius est bonum nomen quam divitiæ multæ._" = Al so wroth as the wynd Weex Mede in a while, "I kan no Latyn," quod she, "Clerkes wite the sothe; Se what Salomon seith In Sapience bokes, That thei that gyven giftes The victorie wynneth, 2040 And moost worshipe hadde therwith As holy writ telleth: _Honorem adquiret qui dat munera, etc._ = "Leve wel, lady," quod Conscience, "That thi Latyn be trewe; Ac thow art lik a lady That radde a lesson ones, Was _omnia probate_, And that plesed hire herte; 2050 For that lyne was no lenger At the leves ende. Hadde she loked that oother half, And the leef torned, She sholde have founden fele wordes Folwynge therafter, _Quod bonum est tenete_; Truthe that text made. And so ferde ye, madame, Ye kouthe na-moore fynde, 2060 {64} Tho ye loked on Sapience Sittynge in youre studie. This text that ye han told Were good for lordes; Ac yow fayled a konnynge clerk That kouthe the leef han torned. And if ye seche Sapience eft, Fynde shul ye that folweth, A ful teneful text To hem that taketh mede; 2070 And that is _animam autem aufert accipientium, etc._, = And that is the tail of the text; Of that that she shewed, That theigh we wynne worshipe, And with mede have victorie, The soule that the sonde taketh By so muche is bounde." 2078 * * * * * {65} _Passus Quartus de Visione, ut supra._ "Cesseth," seith the kyng, 2079 "I suffre yow no lenger; Ye shul saughtne for sothe, And serve me bothe. Kis hire," quod the kyng, "Conscience, I hote." "Nay, by Crist!" quod Conscience, "Congeye me er for evere, But Reson rede me therto, Rather wol I deye." "And I comaunde thee," quod the kyng, To Conscience thanne, 2090 "Rape thee to ryde, And Reson thow fecche; Comaunde hym that he come My counseil to here, For he shal rule my reaume And rede me the beste, And acounte with thee, Conscience, So me Crist helpe! How thow lernest the peple, The lered and the lewed." 2100 "I am fayn of that foreward," Seide the freke thanne, {66} And ryt right to Reson, And rouneth in his ere, And seide as the kyng bad, And sithen took his leve. "I shal arraye me to ryde," quod Reson, "Reste thee a while." And called Caton his knave, Curteis of speche, 2110 And also Tomme Trewe-tonge,-- "Tel me no tales, Ne lesynge to laughen of, For I loved hem nevere; And set my sadel upon Suffre, Til I se my tyme, And lat warroke hym wel With witty-wordes gerthes, And hange on hym the hevy brydel To holde his heed lowe, 2120 For he wol make 'wehee!' Twies er he be there." Thanne Conscience upon his capul Carieth forth faste, And Reson with hym ryt, Rownynge togideres, Whiche maistries Mede Maketh on this erthe. Oon Waryn Wisdom, And Witty his feere, 2130 Folwed hym faste, For thei hadde to doone In th'escheker and in the chauncerye, To ben descharged of thynges; And riden faste, for Reson sholde Rede hem the beste, {67} For to save hem for silver From shame and from harmes. And Conscience knew hem wel, Thei loved coveitise; 2140 And bad Reson ryde faste, And recche of hir neither. "Ther are wiles in hire wordes, And with Mede thei dwelleth; Ther as wrathe and wranglynge is, Ther wynne thei silver; Ac where is love and leautee, Thei wol noght come there. _Contritio et infelicitas in viis eorum, etc._ 2150 "Thei ne yeveth noght of God One goose wynge. _Non est timor Dei ante oculos eorum, etc._ = "For woot God thei wolde do moore For a dozeyne chicknes, Or as manye capons, Or for a seem of otes, Than for the love of oure Lord, Or alle hise leeve seintes. 2160 For-thi Reson lat hem ride, Tho riche by hemselve, For Conscience knoweth hem noght, Ne Crist, as I trowe." And thanne Reson rood faste The righte heighe gate, As Conscience hym kenned, Til thei come to the kynge. Curteisly the kyng thanne Com ayeins Reson, 2170 {68} And bitwene hymself and his sone Sette hym on benche; And wordeden wel wisely A gret while togideres. And thanne com Pees into parlement, And putte forth a bille, How Wrong ayeins his wille Hadde his wif taken, And how he ravysshede Rose Reginaldes loove, 2180 And Margrete of hir maydenhede Maugree hire chekes. "Bothe my gees and my grys Hise gadelynges feccheth, I dar noght for fere of hem Fighte ne chide. He borwed of me Bayard, He broughte hym hom nevere, Ne no ferthyng therfore, For ought I koude plede. 2190 He maynteneth hise men To murthere myne hewen, Forstalleth my feires, And fighteth in my chepyng, And breketh up my bernes dore, And bereth awey my whete, And taketh me but a taillé For ten quarters of otes; And yet he beteth me therto, And lyth by my mayde. 2200 I am noght hardy for hym Unnethe to loke." The kyng knew he seide sooth, For Conscience hym tolde {69} That Wrong was a wikked luft, And wroghte muche sorwe. Wrong was afered thanne, And Wisdom he soughte, To maken pees with hise pens; And profred hym manye, 2210 And seide, "Hadde I love of my lord the kyng, Litel wolde I recche, Theigh Pees and his power Pleyned hym evere." Tho wente Wisdom And sire Waryn the Witty, For that Wrong hadde y-wroght So wikked a dede, And warnede Wrong tho With swich a wis tale, 2220 "Who so wercheth by wille, Wrathe maketh ofte; I sey it by myself, Thow shalt it wel fynde; But if Mede it make, Thi meschief is uppe, For bothe thi lif and thi lond Lyth in his grace." Thanne wowede Wrong Wisdom ful yerne, 2230 To maken pees with his pens, Handy dandy payed. Wisdom and Wit thanne Wenten togidres, And token Mede myd hem Mercy to wynne. Pees putte forth his heed, And his panne blody, {70} "Withouten gilt, God it woot, Gat I this scathe; 2240 Conscience and the commune Knowen the sothe." Ac Wisdom and Wit Were aboute faste, To overcomen the kyng With catel, if thei myghte. The kyng swor by Crist, And by his crowne bothe, That Wrong for hise werkes Sholde wo tholie; 2250 And comaundede a constable To casten hym in irens, And lete hym noght thise seven yer Seen his feet ones. "God woot," quod Wisdom, "That were noght the beste; And he amendes nowe make, Lat maynprise hym have, And be borgh for his bale, And buggen hym boote, 2260 And so amenden that is mys-do And evere moore the bettre." Wit acorded therwith, And seide the same, "Bettre is that boote Bale a-doun brynge, Than bale be y-bet, And boote never the bettre." And thanne gan Mede to mengen hire, And mercy she bi-soughte, 2270 And profrede Pees a present Al of pure golde: {71} "Have this, man, of me," quod she, "To amenden thi scathe, For I wol wage for Wrong He wol do so na-moore." Pitously Pees thanne Preyde to the kynge, To have mercy on that man That mys-dide hym so ofte; 2280 "For he hath waged me wel, As Wisdom hym taughte, And I forgyve hym that gilt With a good wille, So that the kyng assente, I kan seye no bettre; For Mede hath me amendes maad, I may na-moore axe." "Nay," quod the kyng tho, "So me Crist helpe! 2290 Wrong wendeth noght so a-wey, Erst wole I wite moore. For lope he so lightly, Laughen he wolde; And eft the boldere be To bete myne hewen; But Reson have ruthe on hym, He shal reste in my stokkes; And that as longe as he lyveth, But lownesse hym borwe." 2300 Som men radde Reson tho To have ruthe on that shrewe, And for to counseille the kyng, And Conscience after; That Mede moste be maynpernour Reson thei bi-soughte. {72} "Reed me noght," quod Reson, "No ruthe to have, Til lordes and ladies Loven alle truthe, 2310 And haten alle harlotrie, To heren or to mouthen it. "Til Parnelles purfille Be put in hire hucche, And childrene cherissynge Be chastynge with yerdes, And harlottes holynesse Be holden for an hyne. "Til clerkene coveitise be To clothe the povere and fede, 2320 And religiouse romeris _Recordare_ in hir cloistres, As seynt Beneyt hem bad, Bernard and Fraunceis, And til prechours prechynge Be preved on hemselve. "Til the kynges counseil Be the commune profit, Til bisshopes bayardes Ben beggeris chaumbres, 2330 Hire haukes and hire houndes Help to povere religious. "And til seint James be sought There I shal assigne, That no man go to Galis But if he go for evere;-- And alle Rome renneres, For robberes biyonde, Bere no silver over see That signe of kyng sheweth, 2340 {73} Neither grave ne ungrave, Gold neither silver, Upon forfeture of that fee, Who so fynt it at Dovere, But if he be marchaunt or his man, Or messager with lettres, Provysour or preest, Or penaunt for hise synnes. "And yet," quod Reson, "by the Rode! I shal no ruthe have, 2350 While Mede hath the maistrie In this moot-halle. Ac I may shewe ensamples, As I se outher while, I seye it by myself," quod he, "And it so were That I were kyng with coroune To kepen a reaume, Sholde nevere Wrong in this world, That I wite myghte, 2360 Ben unpunysshed in my power, For peril of my soule, Ne gete my grace for giftes, So me God save! Ne for no mede have mercy, But mekenesse it make; For _nullum malum_ the man Mette with _inpunitum_, And bad _nullum bonum_ Be _irremuneratum_. 2370 "Lat youre confessour, sire kyng, Construe this unglosed; And if ye werchen it in werk, I wedde myne eris, {74} That lawe shal ben a laborer And lede a-feld donge, And love shal lede thi lond, As the leef liketh." Clerkes that were confessours Coupled hem togideres, 2380 Al to construe this clause, And for the kynges profit, Ac noght for confort of the commune, Ne for the kynges soule; For I seigh Mede in the moot-halle On men of lawe wynke, And thei laughynge lope to hire, And left Reson manye. Waryn Wisdom Wynked upon Mede, 2390 And seide, "Madame, I am youre man, What so my mouth jangle; I falle in floryns," quod that freke, "And faile speche ofte." Alle rightfulle recordede That Reson truthe tolde; And Wit acorded therwith, And comendede hise wordes, And the mooste peple in the halle, And manye of the grete, 2400 And leten Mekenesse a maister, And Mede a mansed sherewe. Love leet of hire light, And leauté yet lasse, And seiden it so heighe That al the halle it herde, "Who so wilneth hire to wif, For welthe of hire goodes, {75} But he be knowe for a cokewold, Kut of my nose." 2410 Mede mornede tho, And made hevy chere, For the mooste commune of that court Called hire an hore. Ac a sisour and a somonour Sued hire faste, And a sherreves clerk Bisherewed at the route; "For ofte have I," quod he, "Holpen yow at the barre, 2420 And yet yeve ye me nevere The worth of a risshe." The kyng callede Conscience, And afterward Reson, And recordede that Reson Hadde rightfully shewed; And modiliche upon Mede With myght the kyng loked; And gan wexe wroth with lawe, For Mede almoost hadde shent it; 2430 And seide, "thorugh lawe, as I leve! I lese manye eschetes; Mede overmaistreth lawe, And muche Truthe letteth. Ac Reson shal rekene with yow, If I regne any while, And deme yow bi this day, As ye han deserved. Mede shal noght maynprise yow, By the Marie of hevene! 2440 I wole have leauté in lawe, And lete be al youre janglyng; {76} And as moost folk witnesseth wel, Wrong shal be demed." Quod Conscience to the kyng, "But the commune wole assente, It is ful hard, by myn heed! Hertoo to brynge it, Alle youre lige leodes To lede thus evene." 2450 "By hym that raughte on the rode!" Quod Reson to the kynge, "But if I rule thus youre reaume, Rende out my guttes, If ye bidden buxomnesse Be of myn assent." "And I assente," seith the kyng, "By seinte Marie my lady! By my counseil commune, Of clerkes and of erles; 2460 Ac redily, Reson, Thow shalt noght ride fro me, For, as longe as I lyve, Lete thee I nelle." "I am al redy," quod Reson, "To reste with yow evere; So Conscience be of oure counseil, I kepe no bettre." "And I graunte," quod the kyng, "Goddes forbode ellis! Als longe as oure lyf lasteth, Lyve we togideres." 2472 * * * * * {77} _Passus Quintus de Visione, ut supra._ The kyng and hise knyghtes 2473 To the kirke wente, To here matyns of the day And the masse after. Thanne waked I of my wynkyng, And wo was withalle, That I ne hadde slept sadder, And y-seighen moore. 2480 Ac er I hadde faren a furlong, Feyntise me hente, That I ne myghte ferther a foot For defaute of slepynge, And sat softely a-doun, And seide my bileve, And so I bablede on my bedes, Thei broughte me a-slepe. And thanne saugh I muche moore Than I bifore of tolde, 2490 For I seigh the feld ful of folk, That I bifore of seide, And how Reson gan arayen hym Al the reaume to preche, And with a cros afore the kyng Comsede thus to techen. {78} He preved that thise pestilences Were for pure synne, And the south-westrene wynd On Saterday at even 2500 Was pertliche for pure pride, And for no point ellis; Pyries and plum-trees Were puffed to the erthe, In ensaumple that the segges Sholden do the bettre; Beches and brode okes Were blowen to the grounde, Turned upward hire tailes, In tokenynge of drede 2510 That dedly synne er domes-day Shal for-doon hem alle. Of this matere I myghte Mamelen ful longe; Ac I shal seye as I saugh, So me God helpe! How pertly afore the peple Reson bigan to preche. He bad Wastour go werche, What he best kouthe, 2520 And wynnen his wastyng With som maner crafte. He preide Pernele Hir purfil to lete, And kepe it in hire cofre For catel at hire nede. Tomme Stowne he taughte To take two staves, And fecche Felice hom Fro the wynen pyne. 2530 {79} He warnede Watte His wif was to blame, For hire heed was worth half marc, And his hood noght worth a grote; And bad Bette kutte A bough outher tweye, And bete Beton therwith, But if she wolde werche. And thanne he chargede chapmen To chastizen hir children, 2540 Late no wynnyng hem for-wanye While thei be yonge, Ne for no poustee of pestilence Plese hem noght out of reson. "My sire seide so to me, And so dide my dame, That the levere child The moore loore bihoveth; And Salomon seide the same, That _Sapience_ made, 2550 _Qui parcit virgæ, odit filium_. The Englissh of this Latyn is, Who so wole it knowe Who so spareth the spring, Spilleth hise children." And sithen he prechede prelates And preestes togideres, "That ye prechen to the peple, Preve it on yowselve, And dooth it in dede, 2560 It shal drawe yow to goode; If ye leven as ye leren us, We shul leve yow the bettre." And sithen he radde Religion {80} Hir rule to holde; "Lest the kyng and his conseil Youre comunes apeire, And be stywardes of youre stedes, Til ye be ruled bettre." And sithen he counseiled the kyng 2570 His commune to lovye; "It is thi trewe tresor, And tryacle at thy nede." And sithen he preide the pope Have pité on holy chirche, And er he gyve any grace, Governe first hymselve. "And ye that han lawes to kepe, Lat truthe be youre coveitise, Moore than gold outher giftes, 2580 If ye wol God plese; For who so contrarieth Truthe, He telleth in the gospel, That God knoweth hym noght, Ne no seynt of hevene. _Amen dico vobis, nescio vos._ "And ye that seke seynt James, And seyntes of Rome, Seketh seynt Truthe, For he may save yow alle; 2590 _Qui cum patre et filio_, That faire hem bi-falle That seweth my sermon." And thus seyde Reson. Thanne ran Repentaunce, And reherced his teme: And garte Wille to wepe Water with hise eighen. {81} Pernele Proud-herte Platte hire to the erthe, 2600 And lay longe er she loked, And "Lord, mercy!" cryde, And bi-highte to hym That us alle made, She sholde unsowen hir serk, And sette there an heyre, To affaiten hire flesshe That fiers was to synne. "Shal nevere heigh herte me hente, But holde I wole me lowe 2610 And suffre to be mys-seyd, And so dide I nevere; And now I wole meke me, And mercy biseche, For al this I have Hated in myn herte." Thanne Lechour seide, "Allas!" And on oure Lady he cryde, To maken mercy for hise mys-dedes Bitwene God and his soule; 2620 With that he sholde the Saterday, Seven yer therafter, Drynke but myd the doke, And dyne but ones. Envye with hevy herte Asked after shrifte, And carefully _mea culpa_ He comsed to shewe. He was as pale as a pelet, In the palsy he semed; 2630 And clothed in a kaurymaury, I kouthe it nought discryve, {82} In kirtel and courtepy, And a knyf by his syde; Of a freres frokke Were the fore-sleves; And as a leek that hadde y-leye Longe in the sonne, So loked he with lene chekes Lourynge foule. 2640 His body was to-bollen for wrathe, That he boot hise lippes; And wryngynge he yede with the fust, To wreke hymself he thoughte With werkes or with wordes, Whan he seyghe his tyme. Ech a word that he warpe Was of a neddres tonge; Of chidynge and of chalangynge Was his chief liflode, 2650 With bakbitynge and bismere, And berynge of fals witnesse. "I wolde ben y-shryve," quod this sherewe, "And I for shame dorste; I wolde be gladder, by God! That Gybbe hadde meschaunce, Than though I hadde this wouke y-wonne A weye of Essex chese. "I have a neghebore by me, I have anoyed hym ofte, 2660 And lowen on hym to lordes To doon hym lese his silver, And maad his frendes be his foon Thorugh my false tonge; His grace and his goode happes Greven me ful soore. {83} "Bitwene manye and manye I make debate ofte, That bothe lif and lyme Is lost thorugh my speche. 2670 And whan I mete hym in market That I moost hate, I hailse hym hendely, As I his frend were; For he is doughtier than I, I dar do noon oother; Ac hadde I maistrie and myght, God woot my wille! "And whan I come to the kirk, And sholde knele to the roode, 2680 And preye for the peple As the preest techeth, For pilgrymes and for palmeres, For al the peple after, Thanne I crye on my knees That Crist gyve hem sorwe, That beren awey my bolle And my broke shete. "Awey fro the auter thanne Turne I myne eighen, 2690 And bi-holde Eleyne Hath a newe cote; I wisshe thanne it were myn, And al the web after. "And of mennes lesynge I laughe, That liketh myn herte; And for hir wynnynge I wepe, And waille the tyme; And deme that thei doon ille, There I do wel werse. 2700 {84} Who so under-nymeth me hero I hate hym dedly after; I wolde that ech a wight Were my knave, For who so hath moore than I, Than angreth me soore. And thus I lyve love-lees, Lik a luther dogge; That al my body bolneth, For bitter of my galle. 2710 "I myghte noght ete many yeres As a man oughte, For envye and yvel wil Is yvel to defie. May no sugre ne swete thyng Aswage my swellyng? Ne no _diapenidion_ Dryve it fro myn herte? Ne neither shrifte ne shame, But who so shrape my mawe?" 2720 "Yis redily," quod Repentaunce, And radde hym to the beste, "Sorwe of synnes Is savacion of soules." "I am sory," quod that segge, "I am but selde oother, And that maketh me thus megre, For I ne may me venge. "Amonges burgeises have I be Dwellyng at Londone, 2730 And gart bakbityng be a brocour To blame mennes ware; Whan he solde and I nought, Thanne was I redy {85} To lye and to loure on my neghebore, And to lakke his chaffare; I wole amende this, if I may, Thorugh myght of God almyghty." Now awaketh Wrathe, With two white eighen; 2740 And nevelynge with the nose, And his nekke hangyng. "I am Wrathe," quod he, "I was som tyme a frere, And the coventes gardyner For to graffen impes; On lymitours and listres Lesynges I ymped, Til thei beere leves of lowe speche, Lordes to plese, 2750 And sithen thei blosmede a-brood In boure to here shriftes; And now is fallen therof a fruyt, That folk han wel levere Shewen hire shriftes to hem, Than shryve hem to hir persons. "And now persons han perceyved That freres parte with hem, Thise possessioners preche And deprave freres. 2760 "And freres fyndeth hem in defaute, As folk bereth witnesse, That whan thei preche the peple In many places aboute, I Wrathe walke with hem, And wisse hem of my bokes. Thus thei speken of my spiritualté, That either despiseth oother, {86} Til thei be bothe beggers And by my spiritualté libben, 2770 Or ellis al riche And ryden aboute. I Wrathe reste nevere, That I ne moste folwe This wikked folk, For swich is my grace. "I have an aunte to nonne, And an abbesse bothe; Hir hadde levere swowe or swelte, Than suffre any peyne, 2780 "I have be cook in hir kichene, And the covent served Manye monthes with hem, And with monkes bothe. I was the prioresse potager, And othere povere ladies, And maad hem joutes of janglyng, That dame Johane was a bastard, And dame Clarice a knyghtes doughter, Ac a cokewold was hir sire; 2790 And dame Pernele a preestes fyle, Prioresse worth she nevere, For she hadde child in chirie-tyme, Al our chapitre it wiste. "Of wikkede wordes I Wrathe hire wortes made, Til 'thow lixt' and 'thow lixt' Lopen out at ones, And either hite oother Under the cheke; 2800 Hadde thei had knyves, by Crist Hir either hadde kild oother. {87} "Seint Gregory was a good pope, And hadde a good forwit, That no prioresse were preest, For that he ordeyned; They hadde thanne ben _infames_ the firste day, Thei kan so yvele hele conseil. "Among monkes I myghte be, Ac many tyme I shonye it; 2810 For there ben manye felle frekes My feeris to aspie, Bothe priour and suppriour And oure _pater abbas_; And if I telle any tales, Thei taken hem togideres, And doon me faste frydayes To breed and to watre, And am chalanged in the chapitre hous As I a child were, 2820 And baleised on the bare ers, And no brech bitwene. For-thi have I no likyng With tho leodes to wonye. I ete there unthende fisshe, And feble ale drynke; Ac outher while whan wyn cometh, Thanne I drynke wyn at eve, And have a flux of a foul mouth Wel fyve dayes after. 2830 Al the wikkednesse that I woot By any of oure bretheren, I couthe it in oure cloistre, That al oure covent woot it." "Now repente thee," quod Repentaunce, "And reherce thow nevere {88} Counseil that thow knowest By contenaunce ne by right; And drynk nat over delicatly, Ne to depe neither, 2840 That thi wille by cause therof To wrathe myghte turne. _Esto sobrius_," he seide, And assoiled me after, And bad me wilne to wepe My wikkednesse to amende. And thanne cam Coveitise, Kan I hym naght discryve, So hungrily and holwe Sire Hervy hym loked. 2850 He was bitel-browed, And baber-lipped also, With two blered eighen As a blynd hagge; And as a letheren purs Lolled hise chekes, Wel sidder than his chyn Thei chyveled for elde; And as a bonde-man of his bacon His berd was bi-draveled, 2860 With an hood on his heed, A lousy hat above, And in a tawny tabard Of twelf wynter age, Al so torn and baudy, And ful of lys crepyng, But if that a lous couthe Han lopen the bettre, She sholde noght han walked on that welthe, So was it thred-bare. 2870 {89} "I have ben coveitous," quod this caytif, "I bi-knowe it here, For som tyme I served Symme-atte-Style, And was his prentice y-plight His profit to wayte. "First I lerned to lye, A leef outher tweyne; Wikkedly to weye Was my firste lesson; 2880 To Wy and to Wynchestre I wente to the feyre, With many manere marchaundise, As my maister me highte. Ne hadde the grace of gyle y-go Amonges my chaffare, It hadde ben unsold this seven yer, So me God helpe! "Thanne drough I me among drapiers, My donet to lerne, 2890 To drawe the liser along, The lenger it semed; Among the riche rayes I rendred a lesson, To broche hem with a pak-nedle, And playte hem togideres, And putte hem in a presse, And pyne hem therinne, Til ten yerdes or twelve Hadde tolled out thrittene. 2900 "My wif was a webbe, And wollen cloth made; She spak to spynnesteres To spynnen it oute, {90} Ac the pound that she paied by Peised a quatron moore Than myn owene auncer, Who so weyed truthe. "I boughte hire barly-malt, She brew it to selle, 2910 Peny ale and puddyng ale She poured togideres, For laborers and for lowe folk That lay by hymselve. "The beste ale lay in my bour, Or in my bed-chambre; And who so bummed therof, Boughte it therafter, A galon for a grote, God woot, no lesse! 2920 And yet it cam in cuppe-mele, This craft my wif used. Rose the Regrater Was hire righte name; She hath holden hukkerye Al hire lif tyme. Ac I swere now, so thee ik! That synne wol I lete, And nevere wikkedly weye, Ne wikke chaffare use; 2930 But wenden to Walsyngham, And my wif als, And bidde the Roode of Bromholm Brynge me out of dette." "Repentedestow evere?" quod Repentaunce, "Or restitucion madest." "Yis, ones I was y-herberwed," quod he, {91} "With an heep of chapmen, I roos whan thei were a-reste And riflede hire males." 2940 "That was no restitucion," quod Repentaunce, "But a robberis thefte; Thow haddest be the bettre worthi Ben hanged therfore, Than for al that That thow hast here shewed." "I wende riflynge were restitucion," quod he, "For I lerned nevere rede on boke; And I kan no Frensshe, in feith, But of the fertheste ende of Northfolk." 2950 "Usedestow evere usurie?" quod Repentaunce, "In al thi lif tyme." "Nay sothly," he seide, "Save in my youthe I lerned among Lumbardes And Jewes a lesson, To weye pens with a peis, And pare the hevyeste, And lene it for love of the cros, To legge a wed and lese it. 2960 Swiche dedes I dide write, If he his day breke, I have mo manoirs thorugh rerages, Than thorugh _miseretur et commodat_. "I have lent lordes And ladies my chaffare, And ben hire brocour after, And bought it myselve; {92} Eschaunges and chevysaunces With swich chaffare I dele, 2970 And lene folk that lese wole A lippe at every noble, And with Lumbardes lettres I ladde gold to Rome, And took it by tale here, And tolde hem there lasse." "Lentestow evere lordes, For love of hire mayntenaunce?" "Ye, I have lent to lordes, Loved me nevere after, 2980 And have y-maad many a knyght Bothe mercer and draper, That payed nevere for his prentishode Noght a peire gloves." "Hastow pité on povere men, That mote nedes borwe?" "I have as muche pité of povere men, As pedlere hath of cattes, That wolde kille hem, if he cacche hem myghte, For coveitise of hir skynnes." 2990 "Artow manlich among thi neghebores Of thi mete and drynke?" "I am holden," quod he, "as hende As hound is in kichene, Amonges my neghebores, namely, Swiche a name ich have." "Now God lene thee nevere," quod Repentaunce, "But thow repente the rather, The grace on this grounde {93} Thi good wel to bi-sette, 3000 Ne thyne heires after thee Have joie of that thow wynnest, Ne thyne executours wel bi-sette The silver that thow hem levest; And that was wonne with wrong With wikked men be despended. For were I frere of that hous Ther good feith and charité is, I nolde cope us with thi catel, Ne oure kirk amende, 3010 Ne have a peny to my pitaunce, So God my soule save! For the beste book in oure hous, Theigh brent gold were the leves, And I wiste witterly Thow were swich as thow tellest. _Servus es alterius, Dum fercula pinguia quæris; Pane tuo potius Vescere, liber eris._ 3020 "Thow art an unkynde creature, I kan thee noght assoille, Til thow make restitucion And rekene with hem alle; And sithen that Reson rolle it In the registre of hevene, That thow hast maad ech man good, I may thee noght assoile. _Non dimittitur peccatum, donec restituatur oblatum._ 3030 "For alle that han of thi good, Have God my trouthe! Ben holden at the heighe doom {94} To helpe thee to restitue; And who so leveth noght this be sooth, Loke in the Sauter glose, In _Miserere mei, Deus_, Wher I mene truthe; _Ecce enim veritatem dilexisti, etc._ Shal nevere werkman in this world 3040 Thryve with that thow wynnest. _Cum sancto sanctus eris;_ Construwe me this on Englisshe." Thanne weex that sherewe in wanhope, And wolde han hanged hym; Ne hadde Repentaunce the rather Reconforted hym in this manere. "Have mercy in thi mynde, And with thi mouth biseche it; For Goddes mercy is moore 3050 Than alle hise othere werkes. And al the wikkednesse in this world That man myghte werche or thynke, Nis na-moore to the mercy of God, Than in the see a gleede. _Omnis iniquitas quantum ad misericordiam Dei, est quasi scintilla in medio maris._ "For-thi have mercy in thy mynde, And marchaundise leve it; 3060 For thow hast no good ground To gete thee with a wastel, But if it were with thi tonge, Or ellis with thi two hondes. For the good that thow hast geten Bigan al with falshede, And as longe as thow lyvest therwith, {95} Thow yeldest noght, but borwest. "And if thow wite nevere to whiche, Ne whom to restitue, 3070 Ber it to the bisshope, And bid hym of his grace Bi-sette it hymself, As best is for thi soule; For he shal answere for thee At the heighe dome, For thee and for many mo That man shal yeve a rekenyng, What he lerned yow in Lente, Leve thow noon oother, 3080 And what he lente yow of oure Lordes good To lette yow fro synne." Now bi-gynneth Gloton For to go to shrifte, And karieth hym to kirke-warde His coupe to shewe; And Beton the brewestere Bad hym good morwe, And asked at hym with that, Whider-ward he wolde. 3090 "To holy chirche," quod he, "For to here masse, And sithen I wole be shryven, And synne na-moore." "I have good ale, gossib," quod she, "Gloton, woltow assaye?" "Hastow ought in thi purs?" quod he, "Any hote spices?" "I have pepir and piones," quod she, "And a pound of garleek, 3100 And a ferthyng-worth of fenel-seed {96} For fastynge dayes." Thanne goth Glotin in, And grete othes after. Cesse the souteresse Sat on the benche; Watte the warner, And his wif bothe; Tymme the tynkere, And tweyne of his prentices; 3110 Hikke the hakeney-man, And Hughe the nedlere; Clarice of Cokkeslane, And the clerk of the chirche; Dawe the dykere, And a dozeyne othere. Sire Piers of Pridie, And Pernele of Flaundres; A ribibour, a ratoner, A rakiere of Chepe, 3120 A ropere, a redyng-kyng, And Rose the dyssheres; Godefray of Garlekhithe, And Griffyn the Walshe; And upholderes an heep, Erly by the morwe, Geve Gloton with glad chere Good ale to hanselle. Clement the Cobelere Caste of his cloke, 3130 And at the newe feire He nempned it to selle, Hikke the hakeney-man Hitte his hood after, And bad Bette the bocher {97} Ben on his syde. Ther were chapmen y-chose This chaffare to preise, That who so hadde the hood Sholde han amendes of the cloke. 3140 Two risen up in rape, And rouned togideres, And preised thise peny-worthes A-part by hemselve; Thei kouthe noght by hir conscience Acorden in truthe, Til Robyn the ropere Aroos by the southe, And nempned hym for a nounpere, That no debat nere. 3150 Hikke the hostiler Hadde the cloke, In covenaunt that Clement Sholde the cuppe fille, And have Hikkes hood hostiler, And holden hym y-served. And who so repented rathest Sholde aryse after, And greten sire Gloton With a galon ale. 3160 There was laughynge and lourynge, And "lat go the cuppe;" And seten so till even-song, And songen umwhile, Til Gloton hadde y-glubbed A galon and a gille. Hise guttes bigonne to gothelen As two gredy sowes; He pissed a potel {98} In a pater-noster while, 3170 And blew his rounde ruwet At his rugge-bones ende, That alle that herde that horn Held hir noses after, And wisshed it hadde been wexed With a wispe of firses. He myghte neither steppe ne stonde, Er he his staf hadde; And thanne gan he to go Like a gle-mannes bicche, 3180 Som tyme aside, And som tyme arere, As who so leith lynes For to lacche foweles. And whan he drough to the dore, Thanne dymmed his eighen; He stumbled on the thresshfold, And threw to the erthe. Clement the cobelere Kaughte hym by the myddel, 3190 For to liften hym o-lofte; And leyde hym on his knowes. Ac Gloton was a gret cherl, And a grym in the liftyng, And koughed up a cawdel In Clementes lappe; Is noon so hungry hound In Hertford shire Dorste lape of that levynges, So un-lovely thei smaughte. 3200 With al the wo of this world, His wif and his wenche Baren hym hom to his bed, {99} And broughte hym therinne; And after al this excesse He hadde an accidie, That he sleep Saterday and Sonday, Til sonne yede to reste. Thanne waked he of his wynkyng, And wiped hise eighen; 3210 The firste word that he warpe Was "where is the bolle?" His wif gan edwyte hym tho, How wikkedly he lyvede; And Repentaunce right so Rebuked hym that tyme, "As thow with wordes and werkes Has wroght yvele in thi lyve, Shryve thee, and be shamed therof, And shewe it with thi mouthe." 3220 "I Gloton," quod the grom, "Gilty me yelde, That I have trespased with my tonge, I kan noght telle how ofte; Sworen Goddes soule, And so me God helpe! There no nede was, Nyne hundred tymes. "And over-seyen me at my soper, And som tyme at nones, 3230 That I Gloton girte it up Er I hadde gon a myle, An y-spilt that myghte be spared And spended on som hungry; Over delicatly on fastyng-dayes Dronken and eten bothe, And sat som tyme so longe there, {100} That I sleep and eet at ones. For love of tales in tavernes And for drynke, the moore I dyned; 3240 And hyed to the mete er noon, Whan fastyng-days were." "This shewynge shrift," quod Repentaunce, "Shal be meryt to the." And thanne gan Gloton greete, And gret doel to make, For his luther lif That he lyved hadde; And avowed to faste, "For hunger or for thurste, 3250 Shal nevere fyssh on Fryday Defyen in my wombe, Til abstinence myn aunte Have gyve me leeve; And yet have I hated hire Al my lif tyme." Thanne cam Sleuthe al bi-slabered, With two slymy eighen; "I moste sitte," seide the segge, "Or ellis sholde I nappe. 3260 I may noght stonde ne stoupe, Ne withoute a stool knele; Were I brought a-bedde, But if my tail-ende it made, Sholde no ryngynge do me ryse Er I were ripe to dyne." He bigan Benedicite with a bolk, And his brest knokked, And raxed and rored, And rutte at the laste. 3270 {101} "What, awake, renk!" quod Repentaunce, "And rape thee to shryfte." "If I sholde deye bi this day, Me list nought to loke; I kan noght parfitly my pater-noster, As the preest it syngeth; But I kan rymes of Robyn Hood, And Randolf erl of Chestre; Ac neither of oure Lord ne of oure Lady The leeste that evere was maked. 3280 "I have maad avowes fourty, And foryete hem on the morwe; I perfournede nevere penaunce As the preest me highte; Ne right sory for my synnes Yet was I nevere. And if I bidde any bedes, But if it be in wrathe, That I telle with my tonge Is two myle fro myn herte. 3290 I am ocupied eche day, Haly-day and oother, With ydel tales at the ale, And outher while at chirche; Goddes peyne and his passion Ful selde thenke I on it. "I visited nevere feble men, Ne fettred folk in puttes; I have levere here an harlotrye, Or a somer game of souters, 3300 Or lesynge to laughen at And bi-lye my neghebores, Than al that evere Marc made, {102} Mathew, Johan, and Lucas. And vigilies and fastyng-dayes, Alle thise late I passe; And ligge a-bedde in Lenten, And my lemman in myne armes, Til matyns and masse be do, And thanne go to the freres. 3310 Come I to _Ite, missa est_, I holde me y-served; I nam noght shryven som tyme, But if siknesse it make, Nought twyes in two yer, And thanne up gesse I shryve me. "I have be preest and parson Passynge thritty wynter, And yet can I neyther solne ne synge, Ne seintes lyves rede; 3320 But I kan fynden in a feld, Or in a furlang, an hare, Bettre than in _Beatus vir, Or in Beati omnes_, Construe oon clause wel And kenne it to my parisshens. I kan holde love-dayes, And here a reves rekenyng; Ac in canon nor in decretals I kan noght rede a lyne. 3330 "If I bigge and borwe aught, But if it be y-tailed, I foryete it as yerne; And if men me it axe Sixe sithes or sevene, I forsake it with othes; And thus tene I trewe men {103} Ten hundred tymes. "And my servauntz som tyme Hir salarie is bi-hynde; 3340 Ruthe it is to here the rekenyng, Whan we shul rede acountes. So with wikked wil and wrathe, My werkmen I paye. "If any man dooth me a bienfait, Or helpeth me at nede, I am unkynde ayeins curteisie, And kan nought understounden it; For I have and have had Som del haukes maneres, 3350 I am noght lured with love, But ther ligge aught under the thombe. "The kyndenesse that myn even cristene Kidde me fernyere, Sixty sithes I Sleuthe Have foryete it siththe. In speche and in sparynge of speche Y-spilt many a tyme Bothe flessh and fissh, And manye othere vitailles, 3360 Both bred and ale, Buttre, melk, and chese, For-sleuthed in my service Til it myghte serve no man. "I ran aboute in youthe, And yaf me naught to lerne, And evere siththe have I be beggere For my foule sleuthe. _Heu michi! quia sterilem vitam duxi juvenilem._" 3370 "Repentedestow noght?" quod Repentaunce; {104} And right with that he swowned, Til _Vigilate_ the veille Fette water at hise eighen, And flatte it on his face, And faste on hym cryde, And seide, "Ware thee, for Wanhope Wolde thee bi-traye, 'I am sory for my synnes' Seye to thiselve, 3380 And beet thiself on the brest, And bidde hym of grace; For is ne gilt here so gret That his goodnesse nys moore." Thanne sat Sleuthe up, And seyned hym swithe, And made a vow to-fore God For his foule sleuthe. "Shal no Sonday be this seven yer, But siknesse it lette, 3390 That I ne shal do me er day To the deere chirche; And here matyns and masse, As I a monk were, Shal noon ale after mete Holde me thennes, Til I have even-song herd, I bi-hote to the roode! And yet wole I yelde ayein, If I so much have, 3400 Al that I wikkedly wan Sithen I wit hadde. "And though my liflode lakke, Leten I nelle, That ech man ne shal have his, {105} Er I hennes wende; And with the residue and the remenaunt, Bi the Rode of Chestre! I shal seken Truthe erst Er I se Rome." 3410 Roberd the robbere On _Reddite_ loked, And for ther was noght wherof, He wepte swithe soore; Ac yet the synfulle sherewe Seide to hymselve, "Crist, that on Calvarie Upon the cros deidest, Tho Dysmas my brother Bi-soughte yow of grace, 3420 And haddest mercy on that man For _memento_ sake, So rewe on this robbere That _reddere_ ne have, Ne nevere wene to wynne With craft that I owe; But for thi muchel mercy Mitigacion I bi-seche, Ne dampne me noght at domes-day For that I dide so ille." 3430 What bi-fel of this feloun I kan noght faire shewe; Wel I woot he wepte faste Water with bothe hise eighen, And knoweliched his gilt To Crist yet eft soones, That _Poenetentia_ his pik He sholde polshe newe, And lepe with hym over lond {106} Al his lif tyme, 3440 For he hadde leyen by _Latro_ Luciferis aunte. And thanne hadde Repentaunce ruthe, And redde hem alle to knele; "For I shal bi-seche for alle synfulle Our Saveour of grace, To amenden us of oure mysdedes, And do mercy to us alle." "Now God," quod he, "that of thi goodnesse Bi-gonne the world to make, 3450 And of naught madest aught, and man Moost lik to thiselve, And sithen suffredest for to synne, A siknesse to us alle, And al for the beste, as I bi-leve, What evere the book telleth. _O felix culpa! O necessarium peccatum Adæ! etc._ = "For thorugh that synne thi sone Sent was to this erthe, 3460 And bicam man of a maide, Mankynde to save: And madest thiself with thi sone And us synfulle y-liche _Faciamus hominem ad imaginem nostram. Et alibi. Qui manet in caritate, in Deo manet, et Deus in eo._ "And siththe with thi selve sone In oure secte deidest, 3470 On Good-Fryday, for mannes sake, At ful tyme of the daye, {107} Ther thiself ne thi sone No sorwe in deeth feledest, But in oure secte was the sorwe, And thi sone it ladde. _Captivam duxit captivitatem._ "The sonne for sorwe therof Lees light of a tyme, Aboute mydday whan moost light is, 3480 And meel-tyme of seintes, Feddest with thi fresshe blood Oure fore-fadres in derknesse. _Populus qui ambulabat in tenebris, vidit lucem magnam._ "And thorugh the light that lepe out of thee Lucifer was blent. And blewe alle thi blessed Into the blisse of paradys. "The thridde day after 3490 Thow yedest in oure sute, A synful Marie the seigh, Er seynte Marie thi dame; And al to solace synfulle Thow suffredest it so were. _Non veni vocare justos sed peccatores ad poenitentiam._ "And al that Marc hath y-maad, Mathew, Johan, and Lucas, Of thyne doughty dedes 3500 Was doon in oure armes. _Verbum caro factum est, et habitavit in nobis._ = "And by so muche me semeth The sikerer we mowe Bidde and bi-seche, {108} If it be thi wille, That art oure fader and oure brother, Be merciable to us, And have ruthe on thise ribaudes 3510 That repenten hem here soore, That evere thei wrathed thee in this world, In word, thought, or dedes." Thanne hent Hope an horn Of _Deus, tu conversus vivificabis_, And blew it with _Beati quorum Remissæ sunt iniquitates_, That alle seintes in hevene Songen at ones. _Homines et jumenta salvabis, quemadmodum 3520 multiplicasti misericordiam tuam._ = A thousand of men tho Thrungen togideres, Cride upward to Crist, And to his clene moder, To have grace to go with hem Truthe to seke. Ac there was wight noon so wys The wey thider kouthe, 3530 But blustreden forth as beestes Over bankes and hilles; Til late was and longe That thei a leode mette, Apparailled as a paynym In pilgrymes wise. He bar a burdoun y-bounde With a brood liste, In a withwynde wise Y-wounden aboute; 3540 {109} A bolle and a bagge He bar by his syde, And hundred of ampulles On his hat seten, Signes of Synay, And shelles of Galice, And many a crouche on his cloke, And keyes of Rome, And the vernycle bi-fore, For men sholde knowe 3550 And se bi hise signes Whom he sought hadde. This folk frayned hym first, Fro whennes he come. "Fram Syny," he seide, "And fram oure Lordes sepulcre; In Bethlem and in Babiloyne, I have ben in bothe; In Armonye and Alisaundre, In manye othere places. 3560 Ye may se by my signes, That sitten on myn hatte, That I have walked ful wide In weet and in drye, And sought goode seintes For my soules helthe." "Knowestow aught a corsaint, That men calle Truthe? Koudestow aught wissen us the wey, Wher that wye dwelleth?" 3570 "Nay, so me God helpe!" Seide the gome thanne, "I seigh nevere palmere, With pyk ne with scrippe, {110} Asken after hym er Til now in this place." "Peter!" quod a plowman, And putte forth his hed, "I knowe hym as kyndely As clerk doth hise bokes; 3580 Conscience and kynde wit Kenned me to his place, And diden me suren hym sikerly To serven hym for evere, Bothe to sowe and to sette, The while I swynke myghte. I have ben his folwere Al this fifty wynter, Bothe y-sowen his seed, And suwed hise beestes, 3590 Withinne and withouten Waited his profit. I dyke and I delve, I do that Truthe hoteth; Som tyme I sowe, And som tyme I thresshe; In taillours craft and tynkeris craft, What Truthe kan devyse, I weve and I wynde, And do what Truthe hoteth, 3600 For though I seye it myselfe, I serve hym to paye; I have myn hire wel, And outher whiles moore. He is the presteste paiere That povere men knoweth; He ne withhalt noon hewe his hire, That he ne hath it at even; {111} He is as lowe as a lomb, And lovelich of speche; 3610 And if ye wilneth to wite Where that he dwelleth, I shal wisse you witterly The wey to his place." "Ye, leve Piers," quod thise pilgrimes, And profred hym huyre, For to wende with hem To Truthes dwellyng-place. "Nay, by my soules helpe!" quod Piers, And gan for to swere, 3620 "I nolde fange a ferthyng. For seint Thomas shryne; Truthe wolde love me the lasse A long tyme therafter; Ac if yow wilneth to wende wel, This is the wey thider. "Ye moten go thorugh Mekenesse, Both men and wyves, Til ye come into Conscience, That Crist wite the sothe 3630 That ye loven oure Lord God Levest of alle thynges, And thanne youre neghebores next In none wise apeire, Other wise than thow woldest He wroughte to thiselve. "And so boweth forth by a brook, Beth-buxom-of-speche, Til he fynden a ford, Youre-fadres-honoureth, 3640 _Honora patrem et matrem, etc._ Wadeth in that water, {112} And wasshe yow wel therinne, And ye shul lepe the lightloker Al youre lif tyme; And so shaltow se Swere-noght,- But-if-it-be-for-nede,- And-nameliche-on-ydel- The-name-of-God-almyghty. "Thanne shaltow come by a croft, 3650 But come thow noght therinne; That croft hatte Coveite-noght- Mennes-catel-ne-hire-wyves,- Ne-noon-of-hire-servauntz- That-noyen-hem-myghte; Loke ye breke no bowes there, But if it be youre owene. "Two stokkes ther stondeth, Ac stynte ye noght there, Thei highte Stele-noght and Sle-noght, 3660 Strik forth by bothe, And leve hem on thi lift half, And loke noght therafter, And hold wel thyn hali-day Heighe til even. "Thanne shaltow blenche at a bergh, Bere-no-fals-witnesse, He is frythed in with floryns And othere fees manye; Loke thow plukke no plaunte there, 3670 For peril of thi soule; Thanne shul ye see Seye-sooth,- So-it-be-to-doone,- In-good-manere,-ellis-noght- For-no-mannes-biddyng. "Thanne shaltow come to a court {113} As cler as the sonne; The moot is of Mercy The manoir aboute, And alle the walles ben of Wit, 3680 To holden Wil oute, And kerneled wit Cristendom, Mankynde to save, Botrased with Bileef-so,- Or-thow-beest-noght-saved. "And alle the houses ben hiled, Halles and chambres, With no leed but with love, And lowe speche as bretheren; The brugg is of Bidde-wel,- 3690 The-bet-may-thow-spede; Ech piler is of penaunce, Of preieres to seyntes; Of almes-dedes are the hokes That the gates hangen on. "Grace hatte the gatewarde, A good man for sothe; His man hatte Amende-yow, For many men hym knoweth; Telleth hym this tokene, 3700 That Truthe wite the sothe; 'I perfourned the penaunce That the preest me enjoyned, And am ful sory for my synnes, And so I shal evere, Whan I thynke theron, Theigh I were a pope.' "Biddeth Amende-yow meke hym Til his maister ones, To wayven up the wiket 3710 {114} That the womman shette, Tho Adam and Eve Eten apples un-rosted. _Per Evam cunctis clausa est, et per Mariam virginem patefacta est._ "For he hath the keye and the cliket, Though the kyng slepe. And if grace graunte thee To go in this wise, Thow shalt see in thiselve 3720 Truthe in thyn herte, In a cheyne of charité As thow a child were, To suffren hym and segge noght Ayein thi sires wille. "And be war thanne of Wrathe-thee, That is a wikked sherewe; He hath envye to hym That in thyn herte sitteth, And poketh forth pride 3730 To preise thiselven. The boldnesse of thi bienfetes Maketh thee blynd thanne; And thanne worstow dryven out as dew, And the dore closed, Keyed and cliketted, To kepe thee withouten; Happily an hundred wynter Er thow eft entre. Thus myghtestow lesen his love, 3740 To lete wel by thiselve, And nevere happily eft entre, But grace thow have. "And ther are seven sustren {115} That serven Truthe evere, And arn porters of the posternes That to the place longeth. "That oon hatte Abstinence, And Humilité another; Charité and Chastité 3750 Ben hise chief maydenes; Pacience and Pees Muche peple thei helpeth; Largenesse the lady, She let in ful manye, Heo hath holpe a thousand out Of the develes punfolde; And who is sib to thise sevene, So me God helpe! He is wonderly welcome, 3760 And faire underfongen. And but if ye be sibbe To some of thise sevene, It is ful hard, by myn heed!" quod Piers, "For any of yow alle To geten in-going at any gate there, But grace be the moore." "Now by Crist!" quod a kutte-purs "I have no kyn there." "Nor I," quod an ape-ward, 3770 "By aught that I kan knowe." "Wite God!" quod a wafrestere, "Wiste I this for sothe, Sholde I nevere ferther a foot, For no freres prechyng." "Yis," quod Piers the Plowman, And poked hem alle to goode, "Mercy is a maiden there {116} Hath myght over alle; And she is sib to alle synfulle, 3780 And hire sone also, And thorugh the help of hem two Hope thow noon oother, Thow myght gete grace there, So thow go bi-tyme." "Bi seint Poul!" quod a pardoner, "Peraventure I be noght knowe there; I wol go fecche my box with my brevettes, And a bulle with bisshopes lettres." "By Crist!" quod a commune womman, "Thi compaignie wol I folwe; Thow shalt seye I am thi suster, I ne woot where thei bicome." 3793 * * * * * {117} _Passus Sextus de Visione, ut supra._ "This were a wikkede wey, 3794 But who so hadde a gyde, That wolde folwen us ech a foot;" Thus this folke hem mened. Quod Perkyn the Plowman, "By seint Peter of Rome! I have an half acre to erie 3800 By the heighe weye; Hadde I eryed this half acre, And sowen it after, I wolde wende with yow, And the wey teche." "This were a long lettyng," Quod a lady in scleyre, "What sholde we wommen Werche the while?" "Somme shul sowe the sak," quod Piers, 3810 "For shedyng of the whete; And ye, lovely ladies, With youre longe fyngres, That ye have silk and sandel To sowe, whan tyme is; Chesibles for chapeleyns, Chirches to honoure. {118} "Wyves and widewes, Wolle and flex spynneth; Maketh cloth, I counseille yow, 3820 And kenneth so youre doughtres; The nedy and the naked, Nymeth hede how thei liggeth, And casteth hem clothes, For so comaundeth Truthe. For I shal leven hem liflode, But if the lond faille, Flesshe and breed bothe To riche and to poore, As long as I lyve, 3830 For the Lordes love of hevene; And alle manere of men That thorugh mete and drynke libbeth, Helpeth hym to werche wightliche, That wynneth youre foode." "By Crist!" quod a knyght thoo, "He kenneth us the beste; Ac on the teme, trewely, Taught was I nevere; But kenne me," quod the knyght, 3840 "And by Crist I wole assaye!" "By seint Poul!" quod Perkyn, "Ye profre yow so faire, That I shal swynke and swete, And sowe for us bothe, And othere labours do for thi love Al my lif tyme, In covenaunt that thow kepe Holy kirke and myselve Fro wastours and fro wikked men 3850 That this world destruyeth. {119} And go hunte hardiliche To hares and to foxes, To bores and to brokkes That breken doun myne hegges; And so affaite thi faucons Wilde foweles to kille; For swiche cometh to my croft, And croppeth my whete." Curteisly the knyght thanne 3860 Comsed thise wordes; "By my power, Piers!" quod he, "I plighte thee my trouthe, To fulfille this forwarde, Though I fighte sholde; Als longe as I lyve I shal thee mayntene." "Ye, and yet a point," quod Piers, "I preye yow of moore, Loke ye tene no tenaunt, 3870 But Truthe wole assente; And though ye mowe amercy hem, Lat mercy be taxour, And mekenesse thi maister, Maugree Medes chekes. And though povere men profre yow Presentes and giftes, Nyme it noght, an aventure Ye mowe it noght deserve; For thow shalt yelde it ayein 3880 At one yeres tyme, In a ful perilous place, Purgatorie it hatte. "And mys-bede noght thi bonde-men, The bettre may thow spede; {120} Though he be thyn underlyng here, Wel may happe in hevene That he worth worthier set, And with moore blisse. _Amice, ascende superius._ 3890 For in charnel at chirche Cherles ben yvel to knowe, Or a knyght from a knave there, Knowe this in thyn herte. And that thow be trewe of thi tonge, And tales that thow hatie, But if thei ben of wisdom or of wit Thi werkmen to chaste. Hold with none harlotes, Ne here noght hir tales, 3900 And namely at the mete Swiche men eschuwe; For it ben the develes disours, I do the to understonde." "I assente, by seint Jame!" Seide the knyght thanne, "For to werche by thi wordes The while my lif dureth." "And I shal apparaille me," quod Perkyn, "In pilgrymes wise, 3910 And wende with yow I wile, Til we fynde Truthe; And caste on my clothes Y-clouted and hole, My cokeres and my coffes, For cold of my nailes; And hange myn hoper at myn hals In stede of a scryppe. A busshel of bred corn {121} Brynge me therinne; 3920 For I wol sowe it myself, And sithenes wol I wende To pilgrymage, as palmeres doon, Pardon for to have. And who so helpeth me to erie And sowen here er I wende, Shal have leve, by oure Lorde! To lese here in hervest, And make hem murie thermyd, Maugree who so bi-gruccheth it. 3930 And alle kynne crafty-men, That konne lyven in truthe, I shal fynden hem fode, That feithfulliche libbeth. "Save Jagge the jogelour, And Jonette of the stuwes, And Danyel the dees-pleyere, And Denote the baude, And frere the faitour, And folk of hire ordre, 3940 And Robyn the ribaudour For hise rusty wordes. Truthe tolde me ones, And bad me telle it after, _Deleantur de libro viventium_, I sholde noght dele with hem, For holy chirche is hote of hem No tithe to take; _Qui cum justis non scribantur_; They ben ascaped good aventure, 3950 God hem amende!" Dame Werch-whan-tyme-is Piers wif highte; {122} His doughter highte Do-right-so,- Or-thi-dame-shal-thee-bete; His sone highte Suffre-thi-sovereyns- To-haven-hir-wille,- Deme-hem-noght,-for-if-thow-doost,- Thow-shalt-it-deere-abugge. Lat God y-worthe with al, 3960 For so his word techeth; For now I am old and hoor, And have of myn owene, To penaunce and to pilgrimage I wol passe with thise othere. "For-thi I wole er I wende Do write my biqueste, _In Dei nomine, Amen_, I make it myselve; He shal have my soule, 3970 That best hath deserved it; And fro the fend it defende, For so I bileve, Til I come to hise acountes, As my Credo me telleth, To have a relees and a remission, On that rental I leve. "The kirke shal have my caroyne, And kepe my bones; For of my corn and catel 3980 She craved the tithe; I paide it ful prestly, For peril of my soule. For-thi is he holden I hope To have me in his masse, And mengen in his memorie Amonges alle cristene. {123} "My wif shal have of that I wan With truthe, and na-moore, And dele among my doughtres, 3990 And my deere children; For though I deye to day, My dettes are quyte; I bar hom that I borwed, Er I to bedde yede. "And with the residue and the remenaunt, By the Rode of Lukes! I wol worshipe therwith Truthe by my lyve, And ben his pilgrym atte plow, 4000 For povere mennes sake. My plow-foot shall be my pikstaf, And picche a-two the rotes, And helpe my cultour to kerve And clense the furwes." Now is Perkyn and hise pilgrimes To the plow faren; To erie his half acre Holpen hym manye; Dikeres and delveres 4010 Digged up the balkes. Therwith was Perkyn a-payed, And preised hem faste. Othere werkmen ther were That wroghten ful yerne; Ech man in his manere Made hymself to doone, And somme to plese Perkyn Piked up the wedes. At heigh prime Piers 4020 Leet the plowgh stonde, {124} To over-sen hem hymself, And who so best wroghte He sholde be hired therafter, Whan hervest tyme come. And thanne seten somme, And songen atte nale, And holpen ere this half acre With "How, trolly lolly." "Now, by the peril of my soule!" quod Piers, 4030 All in pure tene, "But ye arise the rather And rape yow to werche, Shal no greyn that groweth Glade yow at nede, And though ye deye for doel, The devel have that reccheth." Tho were faitours a-fered, And feyned hem blynde; Somme leide hir legges a-liry, 4040 As swiche losels konneth, And made hir mone to Piers, And preide hym of grace; "For we have no lymes to laboure with, Lord, y-graced be the; Ac we preie for yow, Piers, And for youre plowgh bothe, That God of his grace Youre greyn multiplie, And yelde yow for youre almesse 4050 That ye gyve us here; For we may noght swynke ne swete, Swich siknesse us eyleth." "If it be sooth," quod Piers, "that ye seyn, I shal it soone aspie. {125} Ye ben wastours, I woot wel, And Truthe woot the sothe; And I am his olde hyne, And highte hym to warne, Whiche thei were in this world 4060 Hise werkmen apeired. Ye wasten that men wynnen With travaille and with tene; Ac Truthe shal teche yow His teme to dryve, Or ye shul eten barley breed, And of the broke drynke. "But if he be blynd or broke-legged, Or bolted with irens, He shall ete whete breed, 4070 And drynke with myselve, Til God of his goodnesse Amendement hym sende. Ac ye myghte travaille, as Truthe wolde, And take mete and hyre, To kepe kyen in the feld, The corn fro the beestes, Diken or delven, Or dyngen upon sheves, Or helpe make morter, 4080 Or bere muk a-feld. "In lecherie and in losengerie Ye lyven, and in sleuthe; And al is thorugh suffraunce, That vengeaunce yow ne taketh. "Ac ancres and heremites That eten noght but at nones, And na-moore er the morwe, Myn almesse shul thei have, {126} And of catel to kepe hem with, 4090 That han cloistres and chirches. "Ac Robert Renaboute Shal noght have of myne, Ne postles, but thei preche konne And have power of the bisshope; Thei shul have payn and potage, And make hemself at ese, For it is an unreasonable religion That hath right noght of certein." And thanne gan Wastour to wrathen hym, 4100 And wolde have y-foughte; And to Piers the Plowman He profrede his glove; A bretoner, a braggere, A-bosted Piers als, And bad hym go pissen with his plowgh, "For-pynede sherewe! Wiltow or neltow, We wol have oure wille Of thi flour and of thi flesshe, 4110 Fecche whanne us liketh; And maken us murye thermyde, Maugree thi chekes." Thanne Piers the Plowman Pleyned hym to the knyghte, To kepen hym as covenaunt was Fro cursede sherewes, And fro thise wastours wolves-kynnes That maketh the world deere; "For tho wasten and wynnen noght, 4120 And that ilke while Worth nevere plentee among the peple, {127} The while my plowgh liggeth." Curteisly the knyght thanne, As his kynde wolde, Warnede Wastour, And wissed hym bettre, "Or thow shalt abigge by the lawe, By the ordre that I bere!" "I was noght wont to werche," quod Wastour, 4130 "And now wol I noght bigynne;" And leet light of the lawe, And lasse of the knyghte; And sette Piers at a pese, And his plowgh bothe; And manaced Piers and his men, If thei mette eft soone. "Now, by the peril of my soule!" quod Piers, "I shal apeire yow alle;" And houped after Hunger, 4140 That herde hym at the firste, "A-wreke me of thise wastours," quod he, "That this world shendeth." Hunger in haste thoo Hente Wastour by the wombe, And wrong him so by the wombe, That bothe hise eighen watrede. He buffeted the bretoner Aboute the chekes, That he loked lik a lanterne 4150 Al his lif after. He bette hem so bothe, He brast ner hire guttes; Ne hadde Piers with a pese loof {128} Preyed Hunger to cesse, They hadde be dolven, Ne deme thow noon oother. "Suffre hem lyve," he seide, "And lat hem ete with hogges, Or ellis benes or bren 4160 Y-baken togideres, Or ellis melk and mene ale;" Thus preied Piers for hem. Faitours for fere herof Flowen into bernes, And flapten on with flailes Fro morwe til even; That Hunger was noght so hardy On hem for to loke, For a potful of peses 4170 That Piers hadde y-maked. An heep of heremytes Henten hem spades, And kitten hir copes, And courtepies hem maked, And wente as werkmen With spades and with shoveles And dolven and dikeden, To dryve awey hunger. Blynde and bed-reden 4180 Were bootned a thousande, That seten to begge silver, Soone were thei heeled; For that was bake for bayarde, Was boote for many hungry; And many a beggere for benes Buxum was to swynke; And eche a povere man wel a-paied {129} To have pesen for his hyre, And what Piers preide hem to do, 4190 As prest as a sperhauk; And therof was Piers proud, And putte hem to werke, And yaf hem mete as he myghte aforthe, And mesurable hyre. Thanne had Piers pité, And preide Hunger to wende Hoom unto his owene yerd, And holden hym there; "For I am wel a-wroke 4200 Of wastours, thorugh thy myghte. Ac I preie thee, er thow passe," Quod Piers to Hunger, "Of beggeris and of bidderis What best be to doone. For I woot wel, be thow went, Thei wol werche ful ille; For meschief it maketh Thei be so meke nouthe, And for defaute of hire foode 4210 This folk is at my wille. "Thei are my blody bretheren," quod Piers, "For God boughte us alle. Truthe taughte me ones To loven hem echone; And to helpen hem of alle thyng Ay as hem nedeth. And now wolde I wite of thee What were the beste; And how I myghte a-maistren hem, 4220 And make hem to werche." {130} "Here now," quod Hunger, "And hoold it for a wisdom; Bolde beggeris and bigge That mowe hir breed bi-swynke, With houndes breed and horse breed Hoold up hir hertes; A-bate hem with benes, For bollynge of hir wombes; And if the gomes grucche, 4230 Bidde hem go swynke, And he shal soupe swetter Whan he it hath deserved. "And if thow fynde any freke That fortune hath apeired, Or any manere false men, Fonde thow swiche to knowe; Conforte hym with thi catel, For Cristes love of hevene; Love hem and leve hem, 4240 So lawe of God techeth, _Alter alterius onera portare._ "And alle manere of men That thow myght aspie, That nedy ben and noughty, Help hem with thi goodes; Love hem and lakke hem noght, Lat God take the vengeaunce; Theigh thei doon yvele, Lat God y-worthe. 4250 _Mihi vindictam, et ego retribuam._ "And if thow wilt be gracious to God, Do as the gospel techeth, And bi-love thee amonges lewed men, So shaltow lacche grace; {131} _Facite vos amicos de Mammone iniquitatis._" = "I wolde noght greve God," quod Piers, "For al the good on grounde. Mighte I synne-lees do as thow seist?" 4260 Seide Piers thanne. "Ye, I bi-hote thee," quod Hunger, "Or ellis the Bible lieth; Go to Genesis the geaunt, The engendrour of us alle: _In sudore_ and swynk Thow shalt thi mete tilie, And laboure for thi liflode, And so oure Lorde highte. And Sapience seith the same, 4270 I seigh it in the Bible, _Piger præ frigore_ No feeld nolde tilie, And therfore he shal begge and bidde, And no man bete his hunger. "Mathew with mannes face Mouthed thise wordes, That _servus nequam_ hadde a mnam, And for he wolde noght chaffare, He hadde maugree of his maister 4280 Evere moore after, And by-nam hym his mnam, For he ne wolde werche, And yaf that mnam to hym That ten mnames hadde; And with that he seide, That holy chirche it herde, He that hath shal have And helpe there it nedeth; {132} And he that noght hath shal noght have, 4290 And no man hym helpe, And that he weneth wel to have I wole it hym bi-reve. Kynde wit wolde That ech a wight wroghte, Or in dikynge or in delvynge, Or travaillynge in preieres; Contemplatif lif or actif lif Crist wolde thei wroghte. The Sauter seith in the Psalme 4300 Of _Beati omnes_, The freke that fedeth hymself With his feithful labour, He is blessed by the book In body and in soule." _Labores manuum tuarum, etc._ "Yet I preie yow," quod Piers, "_Par charité_, and ye konne Any leef of leche-craft, Lere it me, my deere; 4310 For some of my servauntz, And myself bothe, Of al a wike werche noght, So oure wombe aketh." "I woot wel," quod Hunger, "What siknesse yow eyleth; Ye han manged over muche, And that maketh yow grone. Ac I hote thee," quod Hunger, "As thow thyn hele wilnest, 4320 That thow drynke no day Er thow dyne som what. Ete noght, I hote thee, {133} Er hunger thee take, And sende thee of his sauce To savore with thi lippes; And keep som til soper-tyme, And sitte noght to longe, And rys up er appetit Have eten his fille. 4330 Lat noght sire Surfet Sitten at thi borde. Leve hym noght, for he is lecherous, And likerous of tunge, And after many maner metes His mawe is a-fyngred. "And if thow diete thee thus, I dar legge myne eris, That Phisik shal hise furred hodes For his fode selle, 4340 And his cloke of Calabre, With alle the knappes of golde, And be fayn, by my feith! His phisik to lete, And lerne to laboure with lond, For liflode is swete. For murthereris are manye leches, Lord hem amende! They do men deye thorugh hir drynkes, Er destynee it wolde." 4350 "By seint Poul!" quod Piers, "Thise arn profitable wordes! Wend now, Hunger, whan thow wolt, That wel be thow evere! For this is a lovely lesson, Lord it thee for-yelde!" "Bi-hote God!" quod Hunger, {134} "Hennes ne wole I wende, Til I have dyned bi this day, And y-dronke bothe." 4360 "I have no peny," quod Piers, "Pulettes to bugge, Ne neither gees ne grys, But two grene cheses, A fewe cruddes and creme, And an haver cake, And two loves of benes and bran Y-bake for my fauntes; And yet I seye, by my soule! I have no salt bacon, 4370 Ne no cokeney, by Crist! Coloppes for to maken. "Ac I have percile and porettes, And manye cole plauntes, And ek a cow and a calf, And a cart mare To drawe a-feld my donge, The while the droghte lasteth; And by this liflode we mote lyve Til Lammesse tyme. 4380 And by that, I hope to have Hervest in my crofte, And thanne may I dighte thi dyner, As me deere liketh." Al the povere peple tho Pescoddes fetten, Benes and baken apples Thei broghte in hir lappes, Chibolles and chervelles, And ripe chiries manye, 4390 And profrede Piers this present {135} To plese with Hunger. Al Hunger eet in haste, And axed after moore. Thanne povere folk, for fere, Fedden Hunger yerne, With grene poret and pesen, To poisone hym thei thoghte. By that it neghed neer hervest, And newe corn cam to chepyng; 4400 Thanne was folk fayn, And fedde Hunger with the beste, With goode ale, as Gloton taghte, And garte Hunger go slepe. And tho wolde Wastour noght werche, But wandren aboute, Ne no beggere ete breed That benes inne were, But of coket and cler-matyn, Or ellis of clene whete; 4410 Ne noon halfpeny ale In none wise drynke, But of the beste and of the brunneste That in burghe is to selle. Laborers that have no land To lyve on but hire handes, Deyned noght to dyne a day Nyght-olde wortes; May no peny ale hem paye, Ne no pece of bacone, 4420 But if it be fresshe flessh outher fisshe, Fryed outher y-bake, And that _chaud_ and _plus chaud_, For chillynge of hir mawe; And but if he be heighliche hyred; {136} Ellis wole he chide, And that he was werkman wroght Waille the tyme, Ayeins Catons counseil Comseth he to jangle. 4430 _Paupertatis onus patienter ferre memento._ = He greveth hym ageyn God, And gruccheth ageyn Reson, And thanne corseth he the kyng, And al his counseil after, Swiche lawes to loke Laborers to greve. Ac whiles Hunger was hir maister, Ther wolde noon of hem chide, 4440 Ne stryven ayeins his statut, So sterneliche he loked. Ac I warne yow, werkmen, Wynneth whil ye mowe, For Hunger hiderward Hasteth hym faste. He shal a-wake with water Wastours to chaste; Er fyve be fulfilled, Swich famyn shal a-ryse, 4450 Thorugh flodes and thorugh foule wedres Fruytes shul faille, And so seide Saturne, And sente yow to warne. Whan ye se the sonne a-mys, And two monkes heddes, And a mayde have the maistrie, And multiplie by eighte, Thanne shal deeth with-drawe, {137} And derthe be justice, 4460 And Dawe the dykere Deye for hunger; But God of his goodnesse Graunte us a trewe. 4464 * * * * * {138} _Passus Septimus de Visione, ut supra._ Treuthe herde telle her 4465 And to Piers he sente, To maken his teme And tilien the erthe, And purchaced hym a pardone _A poena et a culpa_, 4470 For hym and for hise heires, For evere moore after, And bad hym holde hym at home, And erien hise leyes. And alle that holpen hym to erye, To sette or to sowe, Or any oother mestier That myghte Piers availle, Pardon with Piers Plowman Truthe hath y-graunted. 4480 Kynges and knyghtes, That kepen holy chirche, And rightfully in remes Rulen the peple, Han pardon thorugh purgatorie To passen ful lightly, With patriarkes and prophetes In paradis to be felawe. {139} Bysshopes y-blessed, If thei ben as thei sholde, 4490 Legistres of bothe lawes, The lewed therwith to preche, And in as muche as thei mowe Amenden alle synfulle, Arn peres with the Apostles, This pardon Piers sheweth, And at the day of dome At the heighe deys sitte. Marchauntz in the margyne Hadde manye yeres, 4500 Ac noon _a poena et a culpa_ The pope nolde hem graunte, For thei holde noght hir hali-dayes As holy chirche techeth, And for thei swere by hir soule, And so God moste hem helpe, Ayein clene Conscience, Hir catel to selle. Ac under his secret seel Truthe sente hem a lettre, 4510 That thei sholde buggen boldely That hem best liked, And sithenes selle it ayein, And save the wynnyng, And amende meson-dieux thermyd, And mys-eise folk helpe, And wikkede weyes Wightly amende, And do boote to brugges That to-broke were, 4520 Marien maydenes, Or maken hem nonnes, {140} Povere peple and prisons Fynden hem hir foode, And sette scolers to scole, Or to som othere craftes, Releve religion, And renten hem bettre; "And I shal sende yow myselve Seint Michel myn archangel, 4530 That no devel shal yow dere, Ne fere yow in youre deying, And witen yow fro wanhope, If ye wol thus werche, And sende youre soules in saufté To my seintes in joye." Thanne were marchauntz murie, Manye wepten for joye, And preiseden Piers the Plowman, That purchaced this bulle. 4540 Men of lawe leest pardon hadde, That pleteden for Mede; For the Sauter saveth hem noght, Swiche as take giftes, And nameliche of innocentz That noon yvel ne konneth. _Super innocentem munera non accipies._ = Pledours sholde peynen hem To plede for swiche and helpe; 4550 Princes and prelates Sholde paie for hire travaille. _A regibus et principibus erit merces eorum._ = Ac many a justice and jurour Wolde for Johan do moore {141} Than _pro Dei pietate_, Leve thow noon oother. Ac he that spendeth his speche, And speketh for the povere 4560 That is innocent and nedy, And no man apeireth, Conforteth hym in that caas Withouten coveitise of giftes, And sheweth lawe for oure Lordes love, As he it hath y-lerned, Shal no devel at his deeth day Deren hym a myte, That he ne worth saaf and his soule, The Sauter bereth witnesse: 4570 _Domine, quis habitabit in tabernaculo tuo?_ = Ac to bugge water, ne wynd, Ne wit, ne fir the ferthe, Thise foure the fader of hevene Made to this foold in commune. Thise ben Truthes tresores Trewe folk to helpe, That nevere shul wexe ne wanye, Withouten God hymselve. 4580 Whan thei drawen on to deye, And indulgences wolde have, Hir pardon is ful petit At hir partyng hennes, That any mede of mene men For hir motyng taketh. Ye legistres and lawieres, Holdeth this for truthe, That if that I lye, Mathew is to blame, 4590 {142} For he bad me make yow this, And this proverbe me tolde, _Quodcunque vultis ut faciant vobis homines, facite eis._ Alle libbynge laborers That lyven with hir hondes, That treweliche taken, And treweliche wynnen, And lyven in love and in lawe, For hir lowe hertes 4600 Haveth the same absolucion That sent was to Piers. Beggeres ne bidderes Ne beth noght in the bulle, But if the suggestion be sooth That shapeth hem to begge. For he that beggeth or bit, But if he have nede, He is fals with the feend, And defraudeth the nedy; 4610 And also he bi-gileth the gyvere, Ageynes his wille; For if he wiste he were noght nedy, He wolde gyve that another That were moore nedy than he, So the nedieste sholde be holpe. Caton kenneth me thus, And the clerc of stories; _Cui des videto_, Is Catons techyng. 4620 And in the stories he techeth To bistowe thyn almesse. _Sit elemosina tua in manu tua, donec studes cui des._ {143} Ac Gregory was a good man, And bad us gyven alle That asketh for his love That us al leneth. _Non eligas cui miserearis, ne forte prætereas illum qui meretur 4630 accipere. Quia incertum est pro quo Deo magis placeas._ For wite ye nevere who is worthi, Ac God woot who hath nede; In hym that taketh is the trecherie, If any treson walke. For he that yeveth, yeldeth, And yarketh hym to reste; And he that biddeth, borweth, And bryngeth hymself in dette. 4640 For beggeres borwen evere mo, And hir borgh is God almyghty, To yelden hem that yeveth hem, And yet usure moore. _Quare non dedisti pecuniam meam ad mensam, ut ego veniam cum usuris exigere?_ For-thi biddeth noght, ye beggeres, But if ye have gret nede; For who so hath to buggen hym breed, 4650 The book bereth witnesse, He hath y-nough that hath breed y-nough, Though he have noght ellis. _Satis dives est, qui non indiget pane._ Lat usage be youre solas, Of seintes lyves redyng, The book banneth beggerie, {144} And blameth hem in this manere: _Junior fui, et jam senui, et non vidi justum derelictum, nec semen 4660 ejus, etc._ For ye lyve in no love, Ne no lawe holde; Manye of yow ne wedde noght The womman that ye with deele, But as wilde bestes with 'wehee!' Worthen uppe and werchen, And bryngen forth barnes, That bastardes men calleth; Or the bak or som boon 4670 He breketh in his youthe, And siththe goon faiten with youre fauntes For evere moore after. Ther is moore mys-shapen peple Amonges thise beggeres, Than of alle manere men That on this moolde walketh. And thei that lyve thus hir lif, Mowe lothe the tyme That evere thei were men wroght, 4680 Whan thei shal hennes fare. Ac olde men and hore, Than help-lees ben of strengthe, And wommen with childe That werche ne mowe, Blynde and bed-reden, And broken hire membres, That taken thise myschiefs mekeliche, As mesels and othere, Han as pleyn pardon 4690 As the plowman hymselve. {145} For love of hir lowe hertes, Oure Lord hath hem graunted Hir penaunce and hir purgatorie Here on this erthe. "Piers," quod a preest thoo, "Thi pardon moste I rede; For I wol construe ech clause, And kenne it thee on Englisshe." And Piers at his preiere 4700 The pardon unfoldeth; And I by-hynde hem bothe Biheld al the bulle, And in two lynes it lay, And noght a leef more, And was writen right thus, In witnesse of Truthe: _Et qui bona egerunt, ibunt in vitam eternam. = Qui vero mala, in ignem eternum._ 4710 "Peter," quod the preest thoo, "I kan no pardon fynde, But do wel and have wel, And God shal have thi soule, And do yvel and have yvel, Hope thow noon oother, But after thi deeth-day The devel shal have thi soule." And Piers for pure tene Pulled it a-tweyne, 4720 And seide _Si ambulavero in medio umbræ mortis, non timebo mala, quoniam tu mecum es._ "I shal cessen of my sowyng," quod Piers, = {146} "And swynke noght so harde, Ne aboute my bely joye So bisy be na-moore; Of preieres and of penaunce My plough shal ben herafter, 4730 And wepen whan I sholde slepe, Though whete-breed me faille. "The prophete his payn eet In penaunce and in sorwe, By that the Sauter seith, So dide othere manye; That loveth God lelly, His liflode is ful esy. _Fuerunt mihi lacrimæ meæ panes die ac nocte._ 4740 "And but if Luc lye, He lereth us by foweles, We sholde noght be to bisy Aboute the worldes blisse; _Ne soliciti sitis_, He seith in the Gospel, And sheweth us by ensamples Us selve to wisse. The foweles in the feld, Who fynt hem mete at wynter? 4750 Have thei no gerner to go to, But God fynt hem alle." "What!" quod the preest to Perkyn, "Peter! as me thynketh, Thow art lettred a litel:-- Who lerned thee on boke?" "Abstynence the abbesse," quod Piers, "Myn a.b.c. me taughte; And Conscience cam afterward, And kenned me muche moore." 4760 {147} "Were thow a preest," quod he, "Thou myghtest preche where thou sholdest, As divinour in divinité, With _Dixit insipiens_ to thi teme." "Lewed lorel!" quod Piers, "Litel lokestow on the Bible; On Salomons sawes Selden thow biholdest: _Ejice derisores et jurgia cum eis, ne crescant, etc._" 4770 The preest and Perkyn Opposeden either oother. And I thorugh hir wordes a-wook, And waited aboute, And seigh the sonne in the south Sitte that tyme, Mete-lees and monei-lees On Malverne hulles, Musynge on this metels, And my wey ich yede. 4780 Many tyme this metels Hath maked me to studie Of that I seigh slepynge, If it so be myghte, And also for Piers the Plowman Ful pencif in herte, And which a pardon Piers hadde Al the peple to conforte, And how the preest impugned it With two propre wordes. 4790 Ac I have no savour in songewarie, For I se it ofte faille; Caton and canonistres Counseillen us to leve {148} To sette sadnesse in songewarie, For _sompnia ne cures_. Ac for the book Bible Bereth witnesse How Daniel divined The dreem of a kyng, 4800 That was Nabugodonosor Nempned of clerkes. Daniel seide, "Sire kyng, Thi dremels bitokneth That unkouthe knyghtes shul come Thi kyngdom to cleyme; Amonges lower lordes Thi lond shal be departed." And as Daniel divined, In dede it fel after; 4810 The kyng lees his lordshipe, And lower men it hadde. And Joseph mette merveillously How the moone and the sonne And the ellevene sterres Hailsed hym alle. Thanne Jacob jugged Josephes swevene. "Beau fitz," quod his fader, "For defaute we shullen, 4820 I myself and my sones, Seche thee for nede." It bifel as his fader seide, In Pharaoes tyme, That Joseph was justice Egipte to loke; It bifel as his fader tolde, Hise frendes there hym soughte, And al this maketh me {149} On this metels to thynke. 4830 And how the preest preved No pardon to Do-wel, And demed that Do-wel Indulgences passed, Biennals and triennals, And bisshopes lettres; And how Do-wel at the day of dome Is digneliche underfongen, And passeth al the pardon Of seint Petres cherche. 4840 Now hath the pope power Pardon to graunte the peple, Withouten any penaunce To passen into hevene; This is oure bileve, As lettred men us techeth: _Quodcumque ligaveris super terram, erit ligatum et in coelis, etc._ = And so I leve leelly, 4850 Lordes forbode ellis! That pardon and penaunce And preieres doon save Soules that have synned Seven sithes dedly; Ac to truste to thise triennals, Trewely me thynketh, Is noght so siker for the soule, Certes, as is Do-wel. For-thi I rede yow, renkes, 4860 That riche ben on this erthe, Upon trust of youre tresor Triennals to have, Be ye never the bolder {150} To breake the .x. hestes; And namely ye maistres, Meires and jugges, That have the welthe of this world And for wise men ben holden, To purchace yow pardon 4870 And the popes bulles. At the dredful dome, Whan dede shulle rise, And comen alle to-fore Crist Acountes to yelde, How thow laddest thi lif here, And hise lawes keptest, And how thow didest day by day, The doom wole reherce. A poke ful of pardon there, 4880 Ne provincials lettres, Theigh ye be founde in the fraternité Of alle the foure ordres, And have indulgences double-fold, But if Do-wel yow helpe, I sette youre patentes and youre pardon At one pies hele. For-thi I counseille alle Cristene To crie God mercy, And Marie his moder 4890 Be oure meene bitwene, That God gyve us grace here, Er we go hennes, Swiche werkes to werche While we ben here, That after oure deeth-day Do-wel reherce At the day of dome, We dide as he highte. 4899 * * * * * {151} _Passus Octavus de Visione, et incipit Do-wel._ Thus y-robed in russet 4900 I romed aboute Al a somer seson For to seke Do-wel; And frayned ful ofte Of folk that I mette, If any wight wiste Wher Do-wel was at inne; And what man he myghte be Of many man I asked. Was nevere wight, as I wente, 4910 That me wisse kouthe Where this leode lenged, Lasse ne moore; Til it bi-fel on a Friday Two freres I mette, Maistres of the menours, Men of grete witte. I hailsed hem hendely, As I hadde y-lerned, And preide hem _par charité_, 4920 Er thei passed ferther, If thei knewe any contree Or costes, as thei wente, {152} "Where that Do-wel dwelleth Dooth me to witene." For thei be men of this moolde That moost wide walken, And knowen contrees and courtes, And many kynnes places, Bothe princes paleises 4930 And povere mennes cotes, And Do-wel and Do-yvele Wher thei dwelle bothe. "Amonges us," quod the Menours, "That man is dwellynge, And evere hath, as I hope, And evere shal herafter." "_Contra_," quod I as a clerc, And comsed to disputen, And seide hem soothly, 4940 "_Septies in die cadit justus._ Sevene sithes, seith the book, Synneth the rightfulle; And who so synneth," I seide, "Dooth yvele, as me thynketh; And Do-wel and Do-yvele Mowe noght dwelle togideres. _Ergo_ he nys noght alwey Amonges yow freres; He is outher while ellis where 4950 To wisse the peple." "I shal seye thee, my sone," Seide the frere thanne, "How seven sithes the sadde man On a day synneth; By a forbisne," quod the frere, "I shal thee faire shewe. {153} Lat brynge a man in a boot Amydde the brode watre, The wynd and the water 4960 And the boot waggyng Maketh the man many a tyme To falle and to stonde; For stonde he never so stif, He stumbleth if he meve, Ac yet is he saaf and sound, And so hym bihoveth. For if he ne arise the rather, And raughte to the steere, The wynd wolde with the water 4970 The boot over throwe; And thanne were his lif lost, Through lachesse of hymselve. "And thus it falleth," quod the frere, "By folk here on erthe; The water is likned to the world That wanyeth and wexeth; The goodes of this grounde arn lik To the grete wawes, That as wyndes and wedres 4980 Walketh aboute; The boot is likned to oure body That brotel is of kynde, That thorugh the fend and the flesshe And the frele worlde Synneth the sadde man A day seven sithes. "Ac dedly synne doth he noght, For Do-wel hym kepeth; And that is charité the champion, 4990 Chief help ayein synne; {154} For he strengheth men to stonde, And steereth mannes soule, And though the body bowe As boot dooth in the watre, Ay is thi soule saaf, But if thow wole thiselve Do a deedly synne, And drenche so thi soule, God wole suffre wel thi sleuthe, 5000 If thiself liketh. For he yaf thee a yeres-gyve, To yeme wel thiselve, And that is wit and free-wil, To every wight a porcion, To fleynge foweles, To fisshes and to beestes; Ac man hath moost therof, And moost is to blame, But if he werche wel therwith, 5010 As Do-wel hym teacheth." "I have no kynde knowyng," quod I, "To conceyven alle youre wordes; Ac if I may lyve and loke, I shal go lerne bettre." "I bikenne thee Crist," quod he, "That on cros deyde!" And I seide, "The same Save yow fro myschaunce, And gyve yow grace on this grounde 5020 Goode men to worthe!" And thus I wente wide wher Walkyng myn one, By a wilde wildernesse, {155} And by a wodes side; Blisse of the briddes Broughte me a-slepe, And under a lynde upon a launde Lened I a stounde, To lythe the layes 5030 Tho lovely foweles made. Murthe of hire mouthes Made me ther to sleple; The marveillouseste metels Mette me thanne That ever dremed wight In world, as I wene. A muche man, as me thoughte, And lik to myselve, Cam and called me 5040 By my kynde name. "What artow?" quod I tho, "That thow my name knowest." "That thou woost wel," quod he, "And no wight bettre." "Woot I what thow art?" "Thought," seide he thanne; "I have sued thee this seven yeer, Seye thow me no rather." "Artow Thought," quod I thoo, 5050 "Thow koudest me wisse, Where that Do-wel dwelleth, And do me that to knowe." "Do-wel and Do-bet, And Do-best the thridde," quod he, "Arn thre fair vertues, And ben noght fer to fynde. Who so is trewe of his tunge, {156} And of his two handes, And thorugh his labour, or thorugh his land, 5060 His liflode wynneth, And is trusty of his tailende, Taketh but his owene, And his noght dronklewe ne dedeynous, Do-wel hym folweth. "Do-bet dooth right thus: Ac he dooth muche moore; He is as lowe as a lomb, And lovelich of speche, And helpeth alle men 5070 After that hem nedeth. The bagges and the bigirdles, He hath to-broke hem alle, That the erl Avarous Heeld and hise heires. And thus with Mammonaes moneie He hath maad hym frendes, And is ronne to religion, And hath rendred the Bible, And precheth to the peple 5080 Seint Poules wordes: _Libenter suffertis insipientes, cum sitis ipsi sapientes._ "And suffreth the unwise With yow for to libbe; And with glad wille dooth hem good, For so God yow hoteth. "Do-best is above bothe, And bereth a bisshopes crosse, Is hoked on that oon ende 5090 To halie men fro helle; A pik is on that potente, {157} To putte a-down the wikked That waiten any wikkednesse Do-wel to tene. And Do-wel and Do-bet Amonges hem han ordeyned, To crowne oon to be kyng To rulen hem bothe; That if Do-wel or Do-bet 5100 Dide ayein Do-best, Thanne shal the kyng come And casten hem in irens, And but if Do-best bede for hem, Thei to be ther for evere. "Thus Do-wel and Do-bet, And Do-best the thridde, Crouned oon to the kyng To kepen hem alle, And to rule the reme 5110 By hire thre wittes, And noon oother wise But as thei thre assented." I thonked Thoght tho, That he me thus taughte. "Ac yet savoreth me noght thi seying; I coveite to lerne How Do-wel, Do-bet, and Do-best Doon among the peple." "But Wit konne wisse thee," quod Thoght, 5120 "Wher tho thre dwelle, Ellis woot I noon that kan That now is alyve." Thoght and I thus Thre daies we yeden, Disputyng upon Do-wel {158} Day after oother; And ere we were war, With Wit gonne we mete. He was long and lene, 5130 Lik to noon other; Was no pride on his apparaille, Ne poverte neither; Sad of his semblaunt, And of softe chere. I dorste meve no matere To maken hym to jangle, But as I bad Thoght thoo Be mene bitwene, And pute forth som purpos 5140 To preven hise wittes, What was Do-wel fro Do-bet, And Do-best from hem bothe. Thanne Thoght in that tyme Seide thise wordes: "Where Do-wel, Do-bet, And Do-best ben in londe, Here is Wil wolde wite, If Wit koude teche hym; And wheither he be man or womman This man fayn wolde aspie, And werchen as thei thre wolde, Thus is his entente." 5153 * * * * * {159} _Passus Nonus de Visione, ut supra, et Primus de Do-wel_ "Sire Do-wel dwelleth," quod Wit, 5154 "Noght a day hennes, In a castel that Kynde made Of four kynnes thynges; Of erthe and of eyr it is maad, Medled togideres, With wynd and with water 5160 Witterly enjoyned. Kynde hath closed therinne Craftily withalle A lemman that he loveth Lik to hymselve; _Anima_ she hatte. Ac envye hir hateth, A proud prikere of Fraunce, _Princeps hujus mundi_, And wolde wynne hire awey 5170 With wiles, and he myghte. "Ac Kynde knoweth this wel, And kepeth hire the bettre, And dooth hire with sire Do-wel, Is duc of thise marches. "Do-bet is hire damyselle, Sire Do-weles doughter, {160} To serven this lady leelly Bothe late and rathe. "Do-best is above bothe, 5180 A bisshopes peere; That he bit moot be do, He ruleth hem alle. _Anima_, that lady, Is lad by his leryng. Ac the constable of that castel, That kepeth al the wacche, Is a wis knyght withalle, Sire Inwit he hatte, And hathe fyve faire sones 5190 Bi his firste wyve; Sire Se-wel, and Sey-wel, And Here-wel the hende, Sire Werch-wel-with-thyn-hand, A wight man of strengthe, And sire Godefray Go-wel; Grete lordes, for sothe. Thise fyve ben set To kepe this lady _Anima_, Til Kynde come or sende 5200 To saven hire for evere." "What kynnes thyng is Kynde?" quod I, "Kanstow me telle?" "Kynde," quod Wit, "is a creatour Of alle kynnes thynges, Fader and formour Of al that evere was maked; And that is the grete God That gynnyng hadde nevere, Lord of lif and of light, 5210 Of lisse and of peyne. {161} Aungeles and alle thyng Arn at his wille; Ac man is hym moost lik Of marc and of shafte; For thorugh the word that he spak Woxen forth beestes. _Dixit et facta sunt._ "And made man likkest To hymself one, 5220 And Eve of his ryb-bon, Withouten any mene, For he was synguler hymself; And seide _faciamus_, As who seith moore moot herto Than my word oone, My myght moot helpe Forth with my speche. Right as a lord sholde make lettres, And hym lakked parchemyn, 5230 Though he koude write never so wel, If he hadde no penne, The lettre, for al the lordshipe, I leve were nevere y-maked. "And so it semeth by hym, As the Bible telleth, There he seide _Dixit et facta sunt_, He moste werche with his word, And his wit shewe. And in this manere was man maad, 5240 Thorugh myght of God almighty, With his word and werkmanshipe, And with lif to laste. And thus God gaf hym a goost, Thorugh the godhede of hevene, {162} And of his grete grace Graunted hym blisse, And that is lif that ay shal laste To al his lynage after. And that is the castel that Kynde made, 5250 _Caro_ it hatte, And is as muche to mene As man with a soule; And that he wroghte with werk, And with word bothe, Thorgh myght of the magesté Man was y-maked. "Inwit and alle wittes Closed ben therinne, For love of the lady _Anima_, 5260 That lif is y-nempned; Over al in mannes body He walketh and wandreth. And in the herte is hir hoom And hir mooste reste. "Ac Inwit is in the heed, And to the herte he loketh; What _Anima_ is leef or looth, He lat hire at his wille; For after the grace of God, 5270 The gretteste is Inwit. "Muche wo worth that man That mys-ruleth his Inwit; And that ben glotons glubberes, Hir God is hire wombe. _Quorum deus venter est._ "For thei serven Sathan, Hir soules shal he have. That lyven synful lif here, {163} Hir soule is lich the devil; 5280 And alle that lyven good lif Are lik to God almyghty, _Qui manet in caritate, in Deo manet, etc._ = "Alas! that drynke shal for-do That God deere boughte, And dooth God forsaken hem That he shoop to his liknesse. _Amen dico vobis, nescio vos. Et alibi: Et dimisi eos secundum desideria 5290 eorum._ "Fools that fauten Inwit, I fynde that holy chirche Sholde fynden hem that hem fauted, And fader-lese children, And widewes that han noght wherwith To wynnen hem hir foode, Madde men, and maydenes That help-lese were, Alle thise lakken Inwit, 5300 And loore bihoveth. "Of this matere I myghte Make a long tale, And fynde fele witnesses Among the foure doctours; And that I lye noght of that I lere thee, Luc bereth witnesse. "God-fadres and god-modres, That seen hire god-children At mys-eise and at myschief, 5310 And mowe hem amende, Shul have penaunce in purgatorie But thei hem helpe. {164} For moore bilongeth to the litel barn, Er he the lawe knowe, Than nempnynge of a name, And he never the wiser. Sholde no cristene creature Cryen at the yate, Ne faille payn ne potage, 5320 And prelates dide as thei sholden. A Jew wolde noght se a Jew Go janglyng for defaute, For alle the mebles on this moolde, And he amende it myghte. "Alas! that a cristene creature Shal be unkynde til another; Syn Jewes, that we jugge Judas felawes, Eyther of hem helpeth oother 5330 Of that that hem nedeth. Whi nel we cristene Of Cristes good be as kynde As Jewes, that ben oure lores-men? Shame to us alle! The commune for hir unkyndenesse, I drede me, shul abye. "Bisshopes shul be blamed For beggeres sake. He is wors than Judas, 5340 That gyveth a japer silver, And biddeth the beggere go, For his broke clothes. _Proditor est prælatus cum Juda, qui patrimonium Christi mimis distribuit. Et alibi: Perniciosus dispensator est, qui res {165} pauperum Christi inutiliter consumit._ "He dooth noght wel that dooth thus, 5350 Ne drat noght God almyghty; He loveth noght Salomons sawes, That sapience taughte. _Initium sapientiæ, timor Domini._ "That dredeth God, he dooth wel; That dredeth him for love, And noght for drede of vengeaunce, Dooth therfore the bettre. "He dooth best that with-draweth hym By daye and by nyghte, 5360 To spille any speche Or any space of tyme. _Qui offendit in uno, in omnibus est reus._ = "Lesynge of tyme, Truthe woot the sothe, Is moost y-hated upon erthe Of hem that ben in hevene; And siththe to spille speche, That spicerie is of grace, 5370 And Goddes gle-man, And a game of hevene. Wolde nevere the feithful fader This fithele were un-tempred, Ne his gle-man a gedelyng, A goere to tavernes. "To alle trewe tidy men That travaille desiren, Oure Lord loveth hem and lent Loude outher stille 5380 {166} Grace to go to hem, And of-gon hir liflode. _Inquirentes autem Dominum non minuentur omni bono._ "Trewe wedded libbynge folk In this world is Do-wel, For thei mote werche and wynne, And the world sustene. For of hir kynde thei come That confessours ben nempned, 5390 Kynges and knyghtes, Kaysers and cherles, Maidenes and martires, Out of o man come. The wif was maad the weye For to helpe werche; And thus was wedlok y-wroght With a mene persone, First, by the fadres wille, And the frendes conseille; 5400 And sithenes by assent of hemself, As thei two myghte acorde. And thus was wedlok y-wroght, And God hymself it made In erthe and in hevene, Hymself bereth witnesse. "Ac fals folk feyth-lees, Theves and lyeres, Wastours and wrecches, Out of wedlok, I trowe, 5410 Conceyved ben in yvel tyme, As Caym was on Eve; Of swiche synfulle sherewes The Sauter maketh mynde: {167} _Concepit in dolore, et peperit iniquitatem, etc._ = "And alle that come of that Caym, Come to yvel ende. And God sente to Seem, And seide by an aungel, 5420 'Thyn issue in thyn issue I wol that thei be wedded, And noght thi kynde with Caymes Y-coupled nor y-spoused.' "Yet some, ayein the sonde Of oure Saveour of hevene, Caymes kynde and his kynde Coupled togideres, Til God wrathed for hir werkes, And swich a word seide, 5430 'That I makede man It me for-thynketh.' _Poenitet me fecisse hominem._ "And com to Noe anon, And bad hym noght lette: 'Swith go shape a ship Of shides and of bordes; Thyself and thi sones, And sithen youre wyves, Busketh yow to that boot, 5440 And bideth ye therinne, Til fourty daies be fulfild, That the flood have y-wasshen Clene awey the corsed blood That Caym hath y-maked. "'Beestes that now ben Shul banne the tyme That evere that cursed Caym {168} Coom on this erthe; Alle shul deye for hise dedes, 5450 By dales and by hulles, And the foweles that fleen Forth with othere beestes, Excepte oonliche Of ech kynde a couple, That in thi shyngled ship Shul ben y-saved.' Here a-boughte the barn The bel-sires giltes, And alle for hir fadres 5460 Thei ferden the werse; The Gospel is her ayein, In o degré, I fynde: _Filius non portabit iniquitatem patris, et pater non portabit iniquitatem filii, etc._ "Ac I fynde if the fader Be fals and a sherewe, That som del the sone Shal have the sires tacches. 5470 "Impe on an ellere, And if thyn appul be swete, Muchel merveille me thynketh; And moore of a sherewe That bryngeth forth any barn, But if he be the same, And have a savour after the sire; Selde sestow oother. _Nunquam colligitur de spinis uva, nec de tribulis ficus._ 5480 "And thus thorugh cursed Caym Cam care upon erthe; {169} And al for thei wroghte wedlokes Ayein Goddes wille. For-thi have thei maugré of hir mariages That marie so hir children. For some, as I se now, Sooth for to telle, For coveitise of catel Un-kyndely ben wedded; 5490 As careful concepcion Cometh of swiche mariages, As bi-fel of the folk That I bifore of tolde, Therfore goode sholde wedde goode, Though thei no good hadde; 'I am _via et veritas_,' seith Crist, 'I may avaunce yow alle.' "It is an uncomly couple, By Crist! as me thynketh, 5500 To yeven a yong wenche To an old feble, Or wedden any wodewe For welthe of hir goodes, That nevere shal barn bere But if it be in hir armes. Many a peire, sithen the pestilence, Han plight hem togideres, The fruyt that brynge forth Arn foule wordes, 5510 In jelousie joye-lees, And janglynge on bedde, Have thei no children but cheeste, And clappyng hem bitwene. And though thei do hem to Dunmowe, But if the devel helpe, {170} To folwen after the flicche, Fecche thei it nevere; And but thi bothe be for-swore, That bacon thei tyne. 5520 "For-thei I counseille alle cristene Coveite noght be wedded For coveitise of catel, Ne of kyn-rede riche; Ac maidenes and maydenes Macche yow togideres, Wodewes and wideweres Wercheth the same; For no londes, but for love, Loke ye be wedded, 5530 And thanne gete ye the grace of God, And good y-nough to lyve with. "And every maner seculer That may noght continue, Wisely goo wedde, And ware hym fro synne; For lecherie in likynge Is lyme-yerd of helle. Whiles thow art yong, And thi wepene kene, 5540 Wreke thee with wyvyng, If thow wolt ben excused. _Dum sis vir fortis, Ne des tua robora scortis; Scribitur in portis, Meretrix est janua mortis._ "Whan ye han wyved, beth war And wercheth in tyme; Noght as Adam and Eve, Whan Caym was engendred. 5550 {171} For in un-tyme, trewely, Bitwene man and womman, Ne sholde no bourde or bedde be; But if thei bothe were clene Bothe of lif and of soule, And in perfit charité, That ilke derne dede do No man ne sholde. And if thei leden thus hir lif, It liketh God almyghty; 5560 For he made wedlok first, And hymself it seide: _Bonum est ut unusquisque uxorem suam habeat, propter fornicationem._ "And thei that other gates ben geten For gedelynges arn holden, As fals folk fondlynges, Faitours and lieres, Ungracious to gete good 5570 Or love of the peple, Wandren and wasten What thei cacche mowe, Ayeins Do-wel thei doon yvel, And the devel serve; And after hir deeth day Shul dwelle with the same, But God gyve hem grace here Hemself to amende. "Do-wel my frend is, 5580 To doon as lawe techeth; To love thi frend and thi foo, Leve me, that is Do-bet; To gyven and to yemen {172} Bothe yonge and olde, To helen and to helpen, Is Do-best of alle. "And Do-wel is to drede God, And Do-bet to suffre, And so cometh Do-best of bothe, 5590 And bryngeth adoun the mody, And that is wikked wille That many a werk shendeth, And dryveth awey Do-wel Thorugh dedliche synnes." 5595 * * * * * {173} _Passus Decimus de Visione, et Secundus de Do-wel._ Thanne hadde Wit a wif, 5596 Was hote dame Studie, That lene was of lere, And of liche bothe; She was wonderly wroth 5600 That Wit me thus taughte; And al starynge dame Studie Sterneliche loked. "Wel artow wis," quod she to Wit, "Any wisdomes to telle To flatereres or to fooles, That frenetike ben of wittes." And blamed hym and banned hym, And bad hym be stille, With swiche wise wordes 5610 To wissen any sottes. And seide, "_Noli mittere_, man, Margery perles Among hogges, that han Hawes at wille; Thei doon but dryvele theron, Draf were hem levere Than al the precious perree That in paradis wexeth. {174} I seye it by swiche," quod she, 5620 "That sheweth by hir werkes, That hem were levere lond And lordshipe on erthe, Or richesse, or rentes, And reste at hir wille, Than alle the sooth sawes That Salomon seide evere. "Wisdom and wit now Is noght worth a kerse, But if it be carded with coveitise, 5630 As clotheres kemben hir wolle. Who so can contreve deceites And conspire wronges, And lede forth a love-day To lette with truthe, He that swiche craftes can To counseil is cleped. Thei lede lordes with lesynges, And bi-lieth Truthe. "Job the gentile 5640 In his gestes witnesseth, That wikked men thei welden The welthe of this worlde; And that thei ben lordes of ech a lond That out of lawe libbeth. _Quare impii vivunt, bene est omnibus qui prævaricantur et inique agunt._ "The Sauter seith the same By swiche that doon ille: 5650 _Ecce ipsi peccatores abundantes in sæculo obtinuerunt divitias._ "Lo! seith holy lettrure, {175} Whiche beth thise sherewes? Thilke that God gyveth moost, Leest good thei deleth; And moost un-kynde to the commune That moost catel weldeth. _Quæ perfecisti destruxerunt, justus autem, etc._ 5660 "Harlotes for hir harlotrie May have of hir goodes, And japeris and jogelours, And jangleris of gestes. "Ac he that hath holy writ Ay in his mouthe, And kan telle of Tobye, And of twelve apostles, Or prechen of the penaunce That Pilat wikkedly wroghte 5670 To Jhesu the gentile, That Jewes to-drowe; Litel is he loved That swich a lesson sheweth, Or daunted or drawe forth, I do it on God hymselve. "But thoo that feynen hem foolis, And with faityng libbeth, Ayein the lawe of oure Lord, And lyen on hemselve, 5680 Spitten and spuen, And speke foule wordes, Drynken and drevelen, And do men fer to gape, Likne men, and lye on hem, That leneth hem no giftes; Thei konne na-moore mynstralcie {176} Ne musik men to glade, Than Munde the millere Of _Multa fecit Deus_. 5690 Ne were hir vile harlotrye, Have God my trouthe! Sholde nevere kyng ne knyght, Ne chanon of seint Poules, Gyve hem to hir yeres-gyve The gifte of a grote. "Ac murthe and mynstralcie Amonges men is nouthe Lecherie, losengerye, And losels tales, 5700 Glotonye and grete othes, This murthe thei lovyeth. "Ac if thei carpen of Crist, Thise clerkes and thise lewed At mete in hir murthe, Whan mynstrals beth stille, Thanne telleth thei of the Trinité A tale outher tweye, And bryngen forth a balled reson, And taken Bernard to witnesse, 5710 And putten forth a presumpcion To preve the sothe. Thus thei dryvele at hir deys The Deitee to knowe, And gnawen God with the gorge, Whanne hir guttes fullen. "Ac the carefulle may crie And carpen at the yate, Bothe a-fyngred and a-furst, And for chele quake; 5720 Is ther noon to nyme hym neer, {177} His anoy to amende, But hunten hym as an hound, And hoten hym go thennes. Litel loveth he that Lord That lent hym al that blisse, That thus parteth with the povere A percell whan hym nedeth. Ne were mercy in meene men Moore than in riche, 5730 Mendinauntz mete-lees Myghte go to bedde. God is muche in the gorge Of thise grete maistres, Ac amonges meene men His mercy and hise werkes. And so seith the Sauter, I have seighen it ofte: _Ecce audivimus eam in Effrata, invenimus eam in campis silvæ._ 5740 "Clerkes and othere kynnes men Carpen of God faste, And have hym muche in the mouth; Ac meene men in herte. "Freres and faitours Han founde swiche questions, To plese with proude men, Syn the pestilence tyme; And prechen at seint Poules For pure envye of clerkes; 5750 That folk is noght fermed in the feith, Ne free of hire goodes, Ne sory for hire synnes; So is pride woxen, In religion and in al the reme, {178} Amonges riche and povere, That preieres have no power The pestilence to lette. And yet the wrecches of this world Is noon y-war by oother; 5760 Ne for drede of the deeth With-drawe noght hir pride; Ne beth plentevouse to the povere, As pure charité wolde; But in gaynesse and in glotonye For-glutten hir good hemselve, And breketh noght to the beggere As the Book techeth: _Frange esurienti panem tuum, etc._ And the moore he wynneth and welt 5770 Welthes and richesse, And lordeth in londes, The lasse good he deleth. "Tobye telleth yow noght so, Taketh hede, ye riche, How the book Bible Of hym bereth witnesse. _Si tibi sit copia, abundanter tribue. Si autem exiguum, illud impertiri stude libenter._ 5780 "Who so hath muche, spende manliche, So seith Tobye; And who so litel weldeth, Rule hym therafter. For we have no lettre of oure lif, How longe it shal dure, Swiche lessons lordes sholde Lovye to here, And how he myghte moost meynee {179} Manliche fynde. 5790 "Nought to fare as a fithelere or a frere, For to seke festes Homliche at othere mennes houses, And hatien hir owene. Elenge is the halle Ech day in the wike, Ther the lord ne the lady Liketh noght to sitte. Now hath ech riche a rule To eten by hymselve 5800 In a pryvee parlour, For povere mennes sake, Or in a chambre with a chymenee, And leve the chief halle That was maad for meles, Men to eten inne, And al to spare to spende That spille shal another. "I have y-herd heighe men, Etynge at the table, 5810 Carpen, as thei clerkes were, Of Crist, and of hise myghtes; And leyden fautes upon the fader That formede us alle, And carpen ayein clerkes Crabbede wordes, Why wolde oure Saveour suffre Swich a worm in his blisse, That bigiled the womman, And the man after, 5820 Thorugh whiche wiles and wordes Thei wente to helle, And al hir seed for hir synne {180} The same deeth suffrede. "Here lyeth youre lore, Thise lordes gynneth dispute, Of that the clerkes us kenneth Of Crist by the Gospel: _Filius non portabit iniquitatem patris, etc._ 5830 "Why sholde we that now ben, For the werkes of Adam, Roten and to-rende? Reson wolde it nevere. _Unusquisque portabit onus suum, etc._ "Swiche motyves thei mene, Thise maistres in hir glorie, And maken men in mys-bileve That muse muche on hire wordes, Ymaginatif herafterwarde 5840 Shal answere to hir purpos. "Austyn to swiche argueres Telleth this teme: _Non plus sapere quam oportet._ "Wilneth nevere to wite Why that God wolde Suffre Sathan His seed to bigile; Ac bileveth lelly In the loore of holy chirche, 5850 And preie hym of pardon And penaunce in thi lyve, And for his muche mercy To amende yow here. For alle that wilneth to wite The weyes of God almyghty, I wolde his eighe were in his ers, {181} And his fynger after, That evere wilneth to wite Why that God wolde 5860 Suffre Sathan His seed to bigile, Or Judas to the Jewes Jhesu bitraye. Al was as thow woldest, Lord, y-worshiped be the! And al worth as thow wolt, What so we dispute. "And tho that useth thise hanylons To blende mennes wittes, 5870 What is Do-wel fro Do-bet, That deef mote he worthe, Siththe he wilneth to wite Whiche thei ben bothe, But if he lyve in the lif That longeth to Do-wel. For I dar ben his bolde borgh, That do-bet wole he nevere, Theigh Do-best drawe on hym Day after oother." 5880 And whan that Wit was y-war What dame Studie tolde, He bicom so confus, He kouthe noght loke, And as doumb as deeth, And drough hym arere; And for no carpyng I kouthe after, Ne knelyng to the grounde, I myghte gete no greyn Of his grete wittes. 5890 But al laughynge he louted, {182} And loked upon Studie In signe that I sholde Bi-sechen hire of grace. And whan I was war of his wille, To his wif gan I loute, And seide, "Mercy, madame, Youre man shal I worthe As longe as I lyve, Bothe late and rathe, 5900 For to werche youre wille The while my lif dureth, With that ye kenne me kyndely To knowe what is Do-wel." "For thi mekenesse, man," quod she, "And for thi mylde speche, I shal kenne thee to my cosyn That Clergie is hoten. He hath wedded a wif Withinne thise sixe monthes, 5910 Is sib to seven artz, Scripture is hir name. They two, as I hope, After my techyng, Shullen wissen thee to Do-wel, I dar it undertake." Thanne was I al so fayn, As fowel of fair morwe, And gladder than the gle-man That gold hath to gifte; 5920 And asked hire the heighe wey Where that Clergie dwelte, "And tel me som tokene," quod I, "For tyme is that I wende." "Aske the heighe wey," quod she, {183} "Hennes to Suffre- Both-wele-and-wo, If that thow wolt lerne, And ryd forth by Richesse, Ac rest thow noght therinne; 5930 For if thow couplest thee therwith, To Clergie comestow nevere. "And also the likerouse launde That Lecherie hatte, Leve it on thi left half A large myle or moore, Til thow come to a court, Kepe-wel-thi-tunge- Fro-lesynges-and-lither-speche- And-likerouse-drynkes. 5940 "Thanne shaltow se Sobretee, And Sympletee-of-speche, That ech wight be in wille His wit thee to shewe; And thus shaltow come to Clergie, That kan manye thynges. "Seye hym this signe, I sette hym to scole, And that I grete wel his wif, For I wroot hire manye bokes, 5950 And sette hire to Sapience, And to the Sauter glose; Logyk I lerned hire, And manye othere lawes, And alle musons in musik I made hire to knowe. "Plato the poete I putte first to boke, Aristotle and othere mo {184} To argue I taughte. 5960 "Grammer for girles I garte first to write, And bette hem with a baleys, But if thei wolde lerne, "Of alle kynne craftes I contreved tooles, Of carpentrie, of kerveres, And compased masons, And lerned hem level and lyne, Though I loke dymme. 5970 "Ac Theologie hath tened me Ten score tymes; The moore I muse therinne The mystier it seemeth, And the depper I devyne The derker me it thynketh. It is no science, for sothe, For to sotile inne; A ful lethi thyng it were, If that love nere; 5980 Ac for it leteth best bi-love, I love it the bettre. For there that love is ledere, Ther lakked nevere grace. Loke thow love lelly, If thee liketh Do-wel; For Do-bet and Do-best Ben of Loves kynne. "In oother science it seith, I seigh it in Caton: 5990 _Qui simulat verbis, nec corde est fidus amicus, Tu quoque fac simile, sic ars deluditur arte._ {185} "Who so gloseth as gylours doon, Go me to the same; And so shaltow fals folk And feith-lees bigile. This is Catons kennyng To clerkes that he lereth. "Ac Theologie techeth noght so, Who so taketh yeme; 6000 He kenneth us the contrarie, Ayein Catons wordes. For he biddeth us be as bretheren, And bidde for our enemys. And loven hem that lyen on us, And lene hem whan hem nedeth, And do good ayein yvel, God hymself it hoteth. _Dum tempus habemus, operemur bonum ad omnes, maxime autem 6010 ad domesticos fidei._ Poul preched the peple That perfitnesse lovede, To do good for Goddes love, And gyven men that asked, And namely to swiche As suwen oure bileve, And alle that lakketh us, or lyeth, Oure Lord techeth us to lovye. And noght to greven hem that greveth us, 6020 God hymself forbad it, _Mihi vindictam, et ego retribuam._ "For-thi loke thow lovye, As longe as thow durest; For is no science under sonne So sovereyn for the soule. {186} "Ac astronomye is an hard thyng, And yvel for to knowe; Geometrie and geomesie, So gynful of speche, 6030 Who so thynketh werche with tho two Thryveth ful late, For sorcerie is the sovereyn book That to tho sciences bilongeth. "Yet ar ther fibicches in forceres Of fele mennes makyng, Experimentz of alkenamye The peple to deceyve; If thow thynke to do-wel, Deel therwith nevere. 6040 "Alle thise sciences I myself Sotilede and ordeynede, And founded hem formest Folk to deceyve. Tel Clergie this tokene, And Scripture after, To counseille thee kyndely To knowe what is Do-wel." I seide, "Graunt mercy, madame," And mekely hir grette; 6050 And wente wightly awey Withoute moore lettyng, And til I com to Clergie I koude nevere stynte; And grette the goode man, As Studie me taughte, And afterwardes the wif, And worshiped hem bothe, And tolde hem the tokenes That me taught were. 6060 {187} Was nevere gome upon this ground, Sith God made the worlde, Fairer under-fongen, Ne frendlier at ese, Than myself, soothly, Soone so he wiste Than I was of Wittes hous, And with his wif, dame Studie. I seide to hem soothly That sent was I thider, 6070 Do-wel and Do-bet And Do-best to lerne. "It is a commune lyf," quod Clergie, "On holy chirche to bileve, With alle the articles of the feith That falleth to be knowe; And that is to bileve lelly, Bothe lered and lewed, On the grete God That gynnyng hadde nevere, 6080 And on the soothfast Sone That saved mankynde Fro the dedly deeth And devel's power, Thorugh the help of the Holy Goost, The which goost is of bothe, Thre persones, ac noght In plurel nombre; For al is but oon God, And ech is God hymselve. 6090 _Deus pater, Deus filius, Deus spiritus sanctus._ = God the fader, God the sone, God holy goost of bothe, {188} Makere of mankynde, And of beestes bothe. "Austyn the olde Herof made bokes, And hymself ordeyned To sadde us in bileve. 6100 Who was his auctour? Alle the foure euvangelistes, And Crist cleped hymself so, The euvangelistes bereth witnesse. "Alle the clerkes under Crist Ne koude this assoille; But thus it bi-longeth to bileve To lewed that willen do-wel. For hadde nevere freke fyn wit The feith to dispute, 6110 Ne man hadde no merite, Myghte it ben y-preved. _Fides non habet meritum, ubi humana ratio præbet experimentum._ "Thanne is Do-bet to suffre For the soules helthe, Al that the book bit Bi holi cherches techyng; And that is, man, bi thy myght, 6120 For mercies sake. Loke thow werche it in werk, That thi word sheweth, Swich as thow semest in sighte Be in assay y-founde. _Appare quod es, vel esto quod appares._ = "And lat no body be {189} By thi beryng bigiled, But be swich in thi soule 6130 As thow semest withoute. "Thanne is Do-best to be boold To blame the gilty, Sythenes thow seest thiself As in soule clene; Ac blame thow nevere body, And thow be blame worthy. _Si culpare velis, Culpabilis esse cavebis; Dogma tuum sordet, 6140 Cum te tua culpa remordet._ "God in the Gospel Grevously repreveth Alle that lakketh any lif, And lakkes han hemselve. _Qui consideras festucam in oculo fratris tui, trabem in oculo tuo, etc._ = "Why menestow thi mood for a mote In thi brotheres eighe, 6150 Sithen a beem in thyn owene A-blyndeth thiselve. _Ejice primo trabem in oculo tuo, etc._ = Which letteth thee to loke Lasse outher more. "I rede ech a blynd bosarde Do boote to hymselve, For abbotes and for priours, And for alle manere prelates, 6160 As persons and parisshes preestes That preche sholde and teche {190} Alle maner men to amenden Bi hire myghtes. "This text was told yow, To ben y-war, er ye taughte, That ye were swiche as ye seye, So salve with othere; For Goddes word wolde noght be lost, For that wercheth evere; 6170 If it availled noght the commune, It myghte availle yowselve. "Ac it semeth now soothly To the worldes sighte, That Goddes word wercheth noght On lered ne on lewed, But in swich a manere As Marc meneth in the gospel: _Dum cæcus ducit cæcum, ambo in foveam cadunt._ 6180 "Lewed men may likne yow thus, That the beem lith in youre eighen; And the festu is fallen For youre defaute, In alle maner men, Thorugh mansede preestes. The Bible bereth witnesse That the folk of Israel Bittre a-boughte the giltes Of two badde preestes, 6190 Offyn and Fynes, For hir coveitise, _Archa Dei_ mys-happed, And Ely brak his nekke. "For-thi ye corectours claweth heron. And corecteth first yowselve {191} And thanne mowe ye safly seye, As David made in the Sauter, _Existimasti inique quod ero tui similis, arguam te, et statuam 6200 contra faciem tuam._ "And thanne shul burel clerkes ben abasshed To blame yow or to greve, And carpen noght as thei carpe now, Ne calle yow doumbe houndes. _Canes non valentes latrare._ And drede to wrathe yow in any word, Youre werkmanshipe to lette, And be prester at youre preiere, Than for a pound of nobles. 6210 And al for youre holynesse, Have ye this in herte. "In scole there is scorn, But if a clerk wol lerne, And gret love and likyng, For ech of hem loveth oother. "Ac now is Religion a rydere, A romere aboute, A ledere of love-dayes, And a lond-buggere, 6220 A prikere on a palfrey Fro manere to manere, An heepe of houndes at his ers As he a lord were. And but if his knave knele That shal his coppe brynge, He loureth on hym, and asketh hym Who taughte hym curteisie. "Litel hadde lordes to doon, {192} To gyve lond from hire heires 6230 To religiouse, that han no routhe, Though it reyne on hir auters. "In many places ther thei ben persons, By hemself at ese Of the povere have thei no pité; And that is hir charité. Ac thei leten hem as lordes Hire londes lyen so brode. "Ac ther shal come a kyng, And confesse yow religiouses, 6240 And bete yow as the Bible telleth For brekynge of youre rule; And amende monyals, Monkes and chanons, And puten to hir penaunce _Ad pristinum statum ire_; And barons with erles beten hem, Thorugh _Beatus-virres_ techyng, That hir barnes claymen And blame yow foule. 6250 _Hi in curribus et hi in equis ipsi obligati sunt, etc._ "And thanne freres in hir fraytour Shul fynden a keye Of Costantyns cofres, In which is the catel That Gregories god-children Han yvele despended. "And thanne shal the abbot of Abyngdone = And al his issue for evere, 6261 Have a knok of a kyng, And incurable the wounde. {193} "That this worth sooth, seke ye That ofte over-se the Bible: _Quomodo cessavit exactor, quievit tributum, contrivit Dominus baculum impiorum et virgam dominantium cædentium plaga insanabili._ 6270 "Ac er that kyng come, Caym shal awake. But Do-wel shal dyngen hym adoun, And destruye his myghte." "Thanne is Do-wel and Do-bet," quod I, "_Dominus_ and knyghthode." "I nel noght scorne," quod Scripture, "But if scryveynes lye; Kynghod ne knyghthod, By noght I kan a-wayte, 6280 Helpeth noght to hevene-ward Oone heris ende; Ne richesse right noght, Ne reautee of lordes. Poul preveth it impossible Riche men to have hevene. Salomon seith also That silver is worst to lovye: _Nihil iniquius quam amare pecuniam._ 6290 And Caton kenneth us to coveiten it Naught but as nede techeth, _Dilige denarium, sed parce dilige formam._ = And patriarkes and prophetes, And poetes bothe, Writen to wissen us {194} To wilne no richesse, And preiseden poverte with pacience; The apostles bereth witnesse 6300 That thei han eritage in hevene, And by trewe righte; Ther riche men no right may cleyme, But of ruthe and grace." "_Contra_," quod I, "by Crist! That kan I repreve, And preven it by Peter, And by Poul bothe, That is baptized beth saaf, Be he riche or povere." 6310 "That is _in extremis_," quod Scripture, "Amonges Sarzens and Jewes, They mowen be saved so, And that is oure bileve, That an un-cristene in that caas May cristen an hethen; And for his lele bileve, Whan he the lif tyneth, Have the heritage of hevene As any man cristene. 6320 "Ac cristene men withoute moore Maye noght come to hevene; For that Crist for cristene men Deide and confermed the lawe, That who so wolde and wilneth With Crist to arise, _Si cum Christo surexistis, etc._ He sholde lovye and leve, And the lawe fulfille. That is, love thi lord God 6330 Levest aboven alle; {195} And after, alle cristene creatures In commune, ech man oother; And thus bi-longeth to lovye, That leveth be saved. And but we do thus in dede, At the day of dome It shal bi-sitten us ful soure The silver that we kepen; And oure bakkes that mothe-eten be, 6340 And seen beggeris go naked; Or delit in wyn and wilde fowel, And wite any in defaute. For every cristene creature Sholde be kynde til oother, And sithen hethen to helpe, In hope of amendement. "God hoteth heighe and lowe That no man hurte oother; And seith, 'Slee noght that semblable is 6350 To myn owene liknesse, But if I sende thee som tokene;' And seith '_Non moechaberis_. Is slee noght, but suffre, And al for the beste; For I shal punysshe hem in purgatorie Or in the put of helle, Ech man for hise mysdedes, But mercy it lette.'" "This is a long lesson," quod I, 6360 "And litel am I the wiser; Where Do-wel is or Do-bet, Derkliche ye shewen. Manye tales ye tellen {196} That Theologie lerneth; And that I man maad was, And my name y-entred In the legende of lif Longe er I were, Or ellis un-writen for som wikkednesse, 6370 As Holy Writ witnesseth: _Nemo ascendit ad coelum, nisi qui de coelo descendit._ "I leve it wel," quod I, "by oure Lord! And on no lettrure bettre. For Salomon the sage, That Sapience taughte, God gat hym grace of wit, And alle hise goodes after; He demed wel and wisely, 6380 As Holy Writ telleth. Aristotle and he, Who wissed men bettre? Maistres that of Goddes mercy Techen men and prechen, Of hir wordes thei wissen us For wisest as in hir tyme, And al holy chirche Holdeth hem bothe y-dampned. "And if I sholde werche by hir werkes 6390 To wynne me hevene, That for hir werkes and wit Now wonyeth in pyne, Thanne wroughe I un-wisly, What so evere ye preche. "Ac of fele witty, in feith, Litel ferly I have, Though hir goost be un-gracious {197} God for to plese. For many men on this moolde 6400 Moore setten hir hertes In good than in God; For-thi hem grace failleth At hir mooste meschief, Whan thei shal lif lete. As Salomon dide, and swiche othere That shewed grete wittes; Ac hir werkes, as holy writ seith, Were evere the contrarie. For-thi wise witted men, 6410 And wel y-lettrede clerkes, As thei seyen hemself, Selde doon therafter. _Super cathedra Moysi, etc._ "Ac I wene it worth of manye, As was in Noes tyme, Tho he shoop that shipe Of shides and of bordes; Was nevere wrighte saved that wroghte theron, = Ne oothir werkman ellis, 6421 But briddes, and beestes, And the blissed Noe, And his wif with hise sones, And also hire wyves; Of wightes that it wroghte Was noon of hem y-saved. "God leve it fare noght so bi folk That the feith techeth Of holi chirche, that herberwe is, 6430 And Goddes hous to save, And shilden us from shame therinne, {198} As Noes ship dide beestes; And men that maden it A-mydde the flood a-dreynten. The culorum of this clause Curatours is to mene, That ben carpenters holy kirk to make For Cristes owene beestes: _Homines et jumenta salvabis, Domine, etc._ = "On Good Friday I fynde 6442 A felon was y-saved, That hadde lyved al his lif With lesynges and with thefte; And for he beknede to the cros, And to Crist shrof him, He was sonner y-saved Than seint Johan the Baptist; And or Adam or Ysaye, 6450 Or any of the prophetes, That hadde y-leyen with Lucifer Many longe yeres, A robbere was y-raunsoned Rather than thei alle, Withouten any penaunce of purgatorie, To perpetuel blisse. "Than Marie Maudeleyne What womman dide werse? Or who worse than David, 6460 That Uries deeth conspired? Or Poul the apostle, That no pité hadde Muche cristene kynde To kille to dethe? And now ben thise as sovereyns With seintes in hevene, {199} Tho that wroughte wikkedlokest In world tho thei were. And tho that wisely wordeden, 6470 And writen manye bokes Of wit and of wisedom, With dampned soules wonye. That Salomon seith, I trowe be sooth And certein of us alle: _Sunt justi atque sapientes et opera eorum in manu Dei sunt, etc._ "Ther are witty and wel libbynge, Ac hire werkes ben y-hudde In the hondes of almyghty God, 6480 And he woot the sothe, Wherfore a man worth allowed there, And hise lele werkes, Or ellis for his yvel wille, And for envye of herte, And be allowed as he lyved so; For by the luthere men knoweth the goode. "And wherby wiste men which were whit, If alle thyng blak were? And who were a good man, 6490 But if ther were som sherewe? For-thi lyve we forth with othere men, I leve fewe ben goode; For _quant_ oportet _vient en place_, _Il n'y ad que_ pati. And he that may al amende, Have mercy on us alle! For sothest word that ever God seide Was tho he seide _Nemo bonus_. "Clergie tho of Cristes mouth 6500 Comended was it litel; {200} For he seide to seint Peter, And to swiche as he lovede, _Cum steteritis ante reges et præsides, etc._ = Though ye come bifore kynges And clerkes of the lawe, Beth noght abasshed, For I shal be in youre mouthes, And gyve yow wit and wille, 6510 And konnyng to conclude Hem alle that ayeins yow Of Cristendom disputen. "David maketh mencion, He spak amonges kynges, And myghte no kyng over-comen hym As by konnynge of speche, But wit and wisedom Wan nevere the maistrie, Whan man was at meschief, 6520 Withoute the moore grace. "The doughtieste doctour And devinour of the Trinitee Was Austyn the olde, And heighest of the foure, Seide thus in a sermon, I seigh it writen ones: _Ecce ipsi idiotæ vi rapiunt coelum, ubi nos sapientes in inferno mergimur._ 6530 "And is to mene to men, Moore ne lesse, Arn none rather y-ravysshed Fro the righte bileve, Than are thise konnynge clerkes That konne manye bokes. {201} "Ne none sonner saved, Ne sadder of bileve, Than plowmen and pastours, And othere commune laborers; 6540 Souteres and shepherdes, And othere lewed juttes, Percen with a pater-noster The paleys of hevene, And passen purgatorie penaunce-lees At her hennes partyng Into the blisse of paradis, For hir pure bileve, That imparfitly here knewe, And ek lyvede. 6550 "Ye men knowe clerkes, That han corsed the tyme That evere thei kouthe or knewe moore Than _Credo in Deum patrem_; And principally hir pater-noster Many a persone hath wisshed. "I se ensamples myself, And so may manye othere, That servauntz that serven lordes Selde fallen in arerage, 6560 And tho that kepen the lordes catel, Clerkes and reves. "Right so lewed men, And of litel knowyng, Selden falle thei so foule And so fer in synne, As clerkes of holy chirche That kepen Cristes tresor, The which is mannes soule to save, As God seith in the Gospel: _Ite vos in vineam meam._" 6571 * * * * * {202} _Passus Undecimus._ Thanne Scripture scorned me 6572 And a skile tolde, And lakked me in Latyn, And light by me she sette, And seide "_Multi multa sciunt Et seipsos nesciunt._" Tho wepte I for wo And wrathe of hir speche; And in a wynkynge wrathe 6580 Weex I a-slepe. A merveillous metels Mette me thanne, That I was ravysshed right there, And Fortune me fette, And into the lond of longynge Allone she me broughte, And in a mirour that highte middel-erthe She made me to biholde. "Sone," she seide to me, 6590 "Here myghtow se wondres, And knowe that thow coveitest, And come therto, peraunter." Thanne hadde Fortune folwynge hire Two faire damyseles; {203} _Concupiscentia-carnis_ Men called the elder mayde, And Coveitise-of-eighes Y-called was that oother. Pride-of-parfit-lyvynge 6600 Pursued hem bothe, And bad me for my contenaunce Acounten Clergie lighte. _Concupiscentia-carnis_ Colled me aboute the nekke, And seide, "Thow art yong and yeepe, And hast yeres y-nowe For to lyve longe, And ladies to lovye; And in this mirour thow myght se 6610 Myghtes ful manye, That leden thee wole to likynge Al thi lif tyme." The secounde seide the same, "I shal sewe thi wille; Til thow be a lord and have lond, Leten thee I nelle, That I ne shal folwe thi felawshipe, If Fortune it like." "He shal fynde me his frend," 6620 Quod Fortune therafter; "The freke that folwede my wille Failled nevere blisse." Thanne was ther oon that highte Elde, That hevy was of chere; "Man," quod he, "if I mete with thee, By Marie of hevene! Thow shalt fynde Fortune thee faille At thi mooste nede, {204} And _Concupiscentia-carnis_ 6630 Clene thee forsake. Bittrely shaltow banne thanne Bothe dayes and nyghtes Coveitise-of-eighe, That evere thow hir knewe, And Pride-of-parfit-lyvynge To muche peril thee brynge." "Ye, recche thee nevere," quod Rechelesnesse, Stood forthe in raggede clothes, "Folwe forth that Fortune wole, 6640 Thow hast wel fer til Elde; A man may stoupe tyme y-nogh, Whan he shal tyne the crowne. "_Homo proponit_ quod a poete, And Plato he highte, And _Deus disponit_ quod he, Lat God doon his wille. If Truthe wol witnesse it be wel do Fortune to folwe, _Concupiscentia-carnis_, 6650 Ne Coveitise-of-eighes, Ne shal noght greve thee gretly, Ne bigile, but if thow wolt thiselve." "Ye, fare wel Phippe and Faunteltee," And forth gan me drawe, Til _Concupiscentia-carnis_ Acorded alle my werkes. "Alas! eighe," quod Elde And Holynesse bothe, "That wit shal torne to wrecchednesse, 6660 For wil to have his likyng." Coveitise-of-eighes {205} Conforted me anoon after, And folwed me fourty wynter And a fifte moore, That of Do-wel ne Do-bet Ne deyntee me thoughte. I hadde no likyng, leve me if thee list, Of hem ought to knowe. Coveitise-of-eighes 6670 Com ofter in mynde Than Do-wel or Do-bet, Among my dedes alle. Coveitise-of-eighes Conforted me ofte, And seide, "Have no conscience How thow come to goode. Go confesse thee to som frere, And shewe hym thi synnes; For whiles Fortune is thi frend 6680 Freres wol thee lovye, And fecche thee to hir fraternitee, And for the biseke To hir priour provincial A pardon for to have, And preien for thee pol by pol, If thow be _pecuniosus_." _Sed poena pecuniaria non sufficit pro spiritualibus delictis._ By wissynge of this wenche I wroughte, 6690 Hir wordes were so swete, Til I for-yat youthe, And yarn into elde. And thanne was Fortune my foo, For al hir faire speche; {206} And poverte pursued me, And putte me lowe. And tho fond I the frere a-fered, And flittynge bothe Ayeins oure firste for-warde; 6700 For I seide I nolde Be buried at hire hous, But at my parisshe chirche. For I herde ones How Conscience it tolde, That there a man were cristned Be kynde he sholde be buryed; Or where he were parisshen, Right there he sholde be graven. And for I seide thus to freres, 6710 A fool thei me helden, And loved me the lasse For my lele speche. Ac yet I cryde on my confessour, That heeld hymself so konnyng; "By my feith! frere," quod I, "Ye faren lik thise woweris That wedde none widwes But for to welden hir goodes. Right so, by the roode! 6720 Roughte ye nevere Where my body were buryed, By so ye hadde my silver. "Ich have muche merveille of yow, And so hath many another, Whi youre covent coveiteth To confesse and to burye, Rather than to baptize barnes That ben catecumelynges. {207} Baptizynge and buryinge 6730 Bothe beth ful nedefulle; Ac muche moore meritorie, Me thynketh it is to baptize. For a baptized man may, As thise maistres telleth, Thorugh contricion come To the heighe hevene. _Sola contritio, etc._ Ac barn withouten bapteme May noght so be saved. 6740 _Nisi quis renatus fuerit._ Loke ye, lettred men, Wheither I lye or do noght." And Lewté loked on me, And I loured after. "Wherfore lourestow?" quod Lewtee, And loked on me harde. "If I dorste," quod I, "amonges men This metels avowe!" "Yis, by Peter and by Poul!" quod he, 6750 And took hem bothe to witnesse. "_Non oderis fratres secrete in corde tuo, sed publice argue illos._" "They wole aleggen also," quod I, "And by the Gospel preven: _Nolite judicare quemquam._" "And wherof serveth lawe?" quod Lewtee, "If no lif undertoke it, Falsnesse ne faiterie, For som what the apostle seide, 6760 _Non oderis fratrem._ {208} And in the Sauter also Seith David the prophete, _Existimasti inique quod ero tui similis, etc._ = "It is _licitum_ for lewed men To sigge the sothe, If hem liketh and lest, Ech a lawe it graunteth; Excepte persons and preestes, 6770 And prelates of holy chirche, It falleth noght for that folk No tales to telle, Though the tale be trewe, And it touche synne. "Thyng that al the world woot, Wherfore sholdestow spare To reden it in retorik To a-rate dedly synne? Ac be nevere moore the firste 6780 Defaute to blame; Though thow se yvel, seye it noght first, Be sory it nere amended. No thyng that is pryvé, Publice thow it nevere; Neither for love preise it noght, Ne lakke it for envye. _Parum lauda, vitupera parcius._" "He seith sooth," quod Scripture tho, And skipte an heigh, and preched. 6790 Ac the matere that she meved, If lewed men it knewe, The lasse, as I leve, Lovyen it thei wolde. {209} This was hir teme and hir text, I took ful good hede; _Multi_ to a mangerie And to the mete were sompned; And whan the peple was plener comen, The porter unpynned the yate, 6800 And plukked in _Pauci_ pryveliche, And leet the remenaunt go rome. Al for tene of hir text Trembled myn herte; And in a weer gan I wexe, And with myself to dispute Wheither I were chosen or noght chosen. On holi chirche I thoughte, That under-fonged me atte font For oon of Goddes chosene. 6810 For Crist cleped us alle, Come if we wolde, Sarzens and scismatikes, And so he dide the Jewes. _O vos omnes sitientes, venite, etc._ And bad hem souke for synne Safly at his breste, And drynke boote for bale, Brouke it who so myghte. "Thanne may alle cristene come, quod I," = "And cleyme there entree 6822 By the blood that he boughte us with And thorugh bapteme after. _Qui crediderit et baptizatus fuerit, etc._ = {210} For though a cristen man coveited His cristendom to reneye, Rightfully to reneye No reson it wolde. 6830 "For may no cherl chartre make, Ne his catel selle, Withouten leve of his lord; No lawe wol it graunte. Ac he may renne in arerage, And rome so fro home, And as a reneyed caytif Recchelesly rennen aboute. And Reson shal rekene with hym, And casten hym in arerage, 6840 And putten hym after in a prison In purgatorie to brenne, For hise arerages rewarden hym there To the day of dome; But if Contricion wol come, And crye, by his lyve, Mercy for hise mysdedes, With mouthe and with herte," "That is sooth," seide Scripture; "May no synne lette 6850 Mercy al to amende, And mekenesse hir folwe. For thei beth, as oure bokes telleth, Above Goddes werkes." _Misericordia ejus super omnia opera ejus._ = "Ye, baw for bokes," quod oon Was broken out of helle, Highte Trojanus, hadde ben a trewe knyght, Took witnesse at a pope, 6860 {211} How he was ded and dampned To dwellen in pyne, For an uncristene creature; "Clerkes wite the sothe, That al the clergie under Crist Ne myghte me cracche fro helle, But oonliche love and leautee, And my laweful domes. "Gregorie wiste this wel, And wilned to my soule 6870 Savacion for soothnesse That he seigh in my werkes; And after that he wepte, And wilned me were graunted Grace; withouten any bene biddyng His boone was under-fongen, And I saved, as ye see, Withouten syngynge of masses. By love and by lernyng Of my lyvynge, in truthe, 6880 Broughte me fro bitter peyne Ther no biddyng myghte." Lo! ye lordes, what leautee dide By an emperour of Rome, That was an uncristene creature, As clerkes fyndeth in bokes. Nought thorugh preiere of a pope, But for his pure truthe, Was that Sarsen saved. As seint Gregorie bereth witnesse. 6890 Wel oughte ye, lordes, that lawes kepe, This lesson to have in mynde, And on Trojanus truthe to thenke, {212} And do truthe to the peple. "Lawe, withouten love," quod Trojanus, "Ley ther a bene, Or any science under sonne, The sevene artz and alle, But thei ben lerned for oure Lordes love, Lost is al the tyme;" 6900 For no cause to cacche silver therby, Ne to be called a maister, But al for love of oure Lord, And the bet to love the peple, For seint Johan seide it, And sothe arn hise wordes. _Qui non diligit, manet in morte._ Who so loveth noght, leve me, He lyveth in deep deyinge; And that alle manere men, 6910 Enemyes and frendes, Love hir eyther oother, And leve hem, as hemselve, Who so leveth noght, he loveth noght, God woot the sothe! Crist comaundeth ech a creature To conformen hym to lovye, And sovereynly the povere peple, And hir enemyes after. For hem that haten us 6920 Is oure merite to lovye, And povere peple to plese, Hir preieres maye us helpe. And oure joye and oure heele Jhesu Crist of hevene In a povere mannes apparaille Pursued us evere; {213} And loketh on us in hir liknesse, And that with lovely chere, To knowen us by oure kynde herte 6930 And castynge of oure eighen, Wheither we love the lordes here Bifore the Lord of blisse; And exciteth us by the Euvangelie That whan we maken festes, We sholde noght clepe oure kyn therto, Ne none kynnes riche. _Cum facitis convivia, nolite invitare amicos._ = "Ac calleth the carefulle therto, 6940 The croked and the povere. For youre frendes wol feden yow, And fonde yow to quyte Youre festynge and youre faire gifte; Ech frend quyteth so oother. "Ac for the povere I shal paie, And pure wel quyte hir travaille, That gyveth hem mete or moneie, Or loveth hem for my sake." For the beste ben som riche, 6950 And some beggeres and povere. For alle are we Cristes creatures, And of his cofres riche, And bretheren as of oo blood, As wel beggeres as erles. For on Calvarie of Cristes blood Cristendom gan sprynge, And blody bretheren we bicomen there Of o body y-wonne, As _quasi modo geniti_, 6960 And gentil-men echone; {214} No beggere ne boye amonges us, But if it synne made. _Qui facit peccatum, servus est peccati._ "In the olde lawe, As holy lettre telleth, Mennes sones Men callen us echone, Of Adames issue and Eve, Ay til God man deide; 6970 And after his resurexcion _Redemptor_ was his name, And we hise bretheren thorugh hym y-brought, Bothe riche and povere. "For-thi love we as leve bretheren, And ech man laughe of oother; And of that ech man may forbere Amende there it nedeth; And every man helpe oother, For hennes shul we alle. 6980 _Alter alterius onera portate._ "And be we noght un-kynde of oure catel, = Ne of oure konnyng neither. For woot no man how neigh it is To ben y-nome fro bothe. For-thi lakke no lif oother, Though he moore Latyn knowe; Ne under-nyme noght foule; For is noon withoute defaute. 6990 For what evere clerkes carpe Of cristendom or ellis, Crist to a commune womman seide, In commune at a feste, {215} That _fides sua_ sholde saven hire, And salven hire of synnes. "Thanne is bileve a lele help, Above logyk or lawe. Of logyk or of lawe In _Legenda Sanctorum_ 7000 Is litel alowaunce maad, But if bileve hem helpe. For it is over longe er logyk Any lesson assoille; And lawe is looth to lovye, But if he lacche silver. Bothe logyk and lawe, That loveth noght to lye, I conseille alle cristene Clyve noght theron to soore; 7010 For some wordes I fynde writen, That were of feithes techyng, That saved synful men, As seint Johan bereth witnesse. _Eadem mensura qua mensi fueritis, remetietur vobis._ "For-thi lerne we the lawe of love, As oure Lord taughte, And as seint Gregorie seide For mannes soule helthe: 7020 _Melius est scrutari scelera nostra, quam naturas rerum._ "Why I meve this matere, Is moost for the povere; For in hir liknesse oure Lord Ofte hath ben y-knowe. Witnesse in the Pask wyke Whan he yede to Emaüs; {216} Cleophas ne knew hym noght That he Crist were, 7030 For his povere apparaille, And pilgrymes wedes, Til he blessede and brak The breed that thei eten; So bi hise werkes thei wisten That he was Jhesus, Ac by clothyng thei knewe hym noght, Ne by carpynge of tunge. And al was in ensample To us synfulle here, 7040 That we sholde be lowe And loveliche of speche, And apparaille us noght over proudly, For pilgrymes are we alle. "And in the apparaille of a povere man, And pilgrymes liknesse, Many tyme God hath ben met Among nedy peple, Ther nevere segge hym seigh In secte of the riche. 7050 "Seint Johan and othere seintes Were seyen in poore clothyng, And as povere pilgrymes Preyed mennes goodes. "Jhesu Crist on a Jewes doghter lighte, Gentil womman though she were, Was a pure povere maide, And to a povere man y-wedded. "Martha on Marie Maudeleyne An huge pleynt made, 7060 And to oure Saveour self Seide thise wordes: {217} _Domine, non est tibi curæ quod soror mea reliquit me solam ministrare._ "And hastily God answerde, And eitheres wille folwed, Bothe Marthaes and Maries, As Mathew bereth witnesse; Ac poverte God putte bifore, 7070 And preised that the bettre. _Maria optimam partem elegit, quæ non, etc._ = "And alle the wise that evere were, By aught I kan aspye, Preiseden poverte for best lif, If pacience it folwed, And bothe bettre and blesseder By many fold than richesse. For though it be sour to suffre, 7080 Therafter cometh swete; As on a walnote withoute Is a bitter barke, And after that bitter bark, Be the shelle aweye, Is a kernel of confort Kynde to restore. "So is after poverte or penaunce Paciently y-take; For it maketh a man to have mynde 7090 In God, and a gret wille To wepe and to wel bidde, Wherof wexeth mercy, Of which Crist is a kernelle To conforte the soule. And wel sikerer he slepeth, {218} The man that is povere, And lasse he dredeth deeth, And in derke to ben y-robbed, Than he that is right riche, 7100 Reson bereth witnesse. _Pauper ego ludo, dum tu dives meditaris._ = "Al though Salomon seide, As folk seeth in the Bible, _Divitias nec paupertates, etc._ Wiser than Salomon was Bereth witnesse and taughte That parfit poverte was No possession to have, 7110 And lif moost likynge to God, As Luc bereth witnesse: _Si vis perfectus esse, vade et vende._ "And is to mene to men That on this moolde lyven, Who so wole be pure parfit Moot possession forsake, Or selle it, as seith the Book, And the silver dele To beggeris that goon and begge 7120 And bidden good for Goddes love. For failed nevere man mete That myghtful God serveth, As David seith in the Sauter To swiche that ben in wille To serve God goodliche, Ne greveth hym no penaunce: _Nihil inpossibile volenti._ Ne lakketh nevere liflode, Lynnen ne wollen. 7130 {219} _Inquirentes autem Dominum non minuentur omni bono._ "If preestes weren parifite, Thei wolde ne silver take For masses ne for matyns, Noght hir mete of usureres, Ne neither kirtel ne cote, Theigh thei for cold sholde deye, And thei hir devoir dide, As David seith in the Sauter: 7140 _Judica me, Deus, et decerne causam meam._ = "_Spera-in-Deo_ speketh of preestes That have no spendyng silver, That if thei travaille truweliche And truste in God almyghty, Hem sholde lakke no liflode, Neyther lynnen ne wollen. And the title that ye take ordres by Telleth ye ben avaunced; 7150 Thanne nedeth yow noght to take silver For masses that ye syngen. For he that took yow youre title, Sholde take yow youre wages, Or the bisshop that blessed yow, If that ye ben worthi. "For made nevere kyng no knyght, But he hadde catel to spende As bifel for a knyght, Or foond hym for his strengthe. 7160 It is a careful knyght, And of a caytif kynges makyng, That hath no lond ne lynage riche, Ne good loos of hise handes. {220} "The same I segge, for sothe, By alle swiche preestes That han neither konnynge ne kyn, But a crowne one, And a title, a tale of noght, To his liflode at his meschief. 7170 He hath moore bileve, as I leve, To lacche through his croune Cure, than for konnyng, Or knowen for clene berynge. I have wonder for why And wherefore the bisshope Maketh swiche preestes, That lewed men bitrayen. "A chartre is chalangeable Bifore a chief justice; 7180 If fals Latyn be in the lettre, The lawe it impugneth, Or peynted parentrelynarie, Or percelles over-skipped; The gome that gloseth so chartres For a goky is holden. "So is it a goky, by God! That in his gospel failleth, Or in masse or in matyns Maketh any defaut. 7190 _Qui offendit in uno, in omnibus est reus._ = "And also in the Sauter Seith David to over-skipperis, _Psallite Deo nostro, psallite, quoniam rex terræ Deus Israel, psallite sapienter._ "The bisshop shal be blamed {221} Bifore God, as I leve, That crouneth swiche Goddes knyghtes 7200 That konneth noght _sapienter_ Synge, ne psalmes rede, Ne seye a masse of the day. And never neither is blame-lees The bisshope ne the chapeleyn; For hir either is endited, And that is, _ignorantia Non excusat episcopos Nec idiotes_ preestes. "This lokynge on lewed preestes 7210 Hath doon me lepe from poverte, The which I preise ther pacience is Moore perfit than richesse." Ac muche moore in metynge thus With me gan oon dispute; And slepynge I seigh al this. And sithen cam Kynde, And nempned me by my name, And bad me nymen hede, And thorugh the wondres of this world 7220 Wit for to take. And on a mountaigne that myddel-erthe Highte, as me thoughte, I was fet forth By ensamples to knowe Thorugh ech a creature and kynde My creatour to lovye. I seigh the sonne and the see, And the sond after; And where that briddes and beestes 7230 {222} By hir makes yeden; Wilde wormes in wodes, And wonderful foweles With fleckede fetheres And of fele colours. Man and his make I myghte bothe biholde; Poverte and plentee; Bothe pees and werre; Blisse and bale bothe 7240 I seigh al at ones; And how men token mede, And mercy refused. Reson I seigh soothly Sewen alle beestes, In etynge, in drynkynge, And in engendrynge of kynde; And after cours of concepcion, Noon took kepe of oother As whan thei hadde ryde in rotey tyme, 7250 Anoon right therafter Males drowen hem to males A-morwenynges by hemselve, And in evenynges also The males ben fro femelles. Ther ne was cow ne cow-kynde That conceyved hadde, That wolde belwe after boles, Ne boor after sowe; Bothe hors and houndes, 7260 And alle othere beestes, Medled noght with hir makes That with fole were. Briddes I biheld {223} That in buskes made nestes, Hadde nevere wye wit To werche the leeste. I hadde wonder at whom And wher the pye lerned To legge the stikkes 7270 In whiche she leyeth and bredeth. Ther nys wrighte, as I wene, Sholde werche hir nestes to paye; If any mason made a molde therto, Muche wonder it were. Ac yet me merveilled moore, How many othere briddes Hidden and hileden Hir egges ful derne In mareys and moores, 7280 For men sholde hem noght fynde; And hidden hir egges, Whan thei therfro wente, For fere of othere foweles, And for wilde beestes. And some troden hir makes, And on trees bredden, And broughten forth hir briddes so Al above the grounde; And some briddes at the bile 7290 Thorugh brethyng conceyved; And some caukede; and took kepe How pecokkes bredden. Muche merveilled me What maister hem made, And who taughte hem on trees To tymbre so heighe, Ther neither burn ne beest {224} May hir briddes rechen. And sithen I loked upon the see, 7300 And so forth upon the sterres; Manye selkouthes I seigh, Ben noght to seye nouthe. I seigh floures in the fryth, And hir faire colours; And how among the grene gras Growed so manye hewes, And some soure and some swete, Selkouth me thoughte; Of hir kynde and hir colour 7310 To carpe it were to longe. Ac that moost meved me And my mood chaunged, That Reson rewarded And ruled alle beestes, Save man and his make; Many tyme and ofte No reson hem folwede. And thanne I rebukede Reson, and right 7320 Til hymselven I seyde: "I have wonder of thee," quod I, "That witty art holden, Why thow ne sewest man and his make, That no mysfeet hem folwe." And Reson a-rated me, And seide, "Recche thee nevere; Why I suffre or noght suffre, Thiself hast noght to doone. Amende thow it, if thow myght, 7330 For my tyme is to abide. Suffraunce is a soverayn vertue, {225} And a swift vengeance. Who suffrede moore than God?" quod he; "No gome, as I leeve. He myghte amende in a minute while Al that mys-standeth; Ac he suffreth for som mannes goode, And so it is oure bettre, The wise and the witty 7340 Wroot thus in the Bible: _De re quæ te non molestat, noli certare._ "For be a man fair or foul, = It falleth noght for to lakke The shap ne the shaft That God shoop hymselve; For al that he dide was wel y-do, As holy writ witnesseth: _Et vidit Deus cuncta quæ fecerat, et 7350 erant valde bona._ "And bad every creature In his kynde encreesse; Al to murthe with man, That moste wo tholie In fondynge of the flessh, And of the fend bothe. For man was maad of swich a matere, He may noght wel a-sterte That ne som tyme hym bitit 7360 To folwen his kynde. Caton a-cordeth therwith, _Nemo sine crimine vivit._" Tho caughte I colour anoon, And comsed to ben ashamed, And awaked therwith. {226} Wo was me thanne, That I in metels ne myghte Moore have y-knowen. And thanne seide I to myself, 7370 And chidde that tyme, "Now I woot what Do-wel is," quod I, "By deere God! as me thynketh." And as I caste up myne eighen, Oon loked on me and asked Of me, what thynge it were: "Y-wis, sire," I seide, "To se muche and suffre moore, Certes," quod I, "is Do-wel." "Haddestow suffred," he seide, 7380 "Slepynge tho thow were, Thow sholdest have knowen that Clergie kan, And contreved moore thorugh reson. For Reson wolde have reherced thee Right as Clergie seide. Ac for thyn entre-metynge, Here artow forsake. _Philosophus esses, si tacuisses._ "Adam, whiles he spak noght, Hadde paradis at wille; 7390 Ac whan he mamelede aboute mete, And entre-metede to knowe The wisedom and the wit of God, He was put fram blisse. "And right so ferde Reson bi thee; Thow with thi rude speche Lakkedest and losedest thyng That longed the noght to doone. Tho hadde he no likyng For to lere the moore. 7400 {227} "Pryde now and presumpcion Peraventure wol thee appele, That Clergie thi compaignye Kepeth noght to suwe. Shal nevere chalangynge ne chidynge Chaste a man so soone, As shal shame, and shenden hym, And shape hym to amende. For lat a dronken daffe In a dyk falle, 7410 Lat hym ligge, loke noght on hym, Til hym liste aryse. For though Reson rebuked hym thanne, It were but pure synne. Ac whan nede nymeth hym up For doute lest he sterve, And shame shrapeth hise clothes, And hise shynes wassheth. Thanne woot the dronken daffe Wherfore he is to blame." 7420 "Ye siggen sooth," quod I; "Ich have y-seyen it ofte, Ther smyt no thyng so smerte, Ne smelleth so soure, As shame, there he sheweth hym; For every man hym shonyeth. Why ye wisse me thus," quod I, "Was for I rebuked Reson." "Certes," quod he, "that is sooth;" And shoop hym for to walken. 7430 And I aroos up right with that, And folwed hym after, And preyde hym of his curteisie To telle me his name. 7434 * * * * * {228} _Passus Duodecimus, etc._ "Iam Ymaginatif," quod he, 7435 "Ydel was I nevere, Though I sitte by myself, In siknesse nor in helthe. I have folwed thee, in feith! Thise fyve and fourty wynter, 7440 And manye tymes have meved thee To thynke on thyn ende, And how fele fernyeres are faren, And so fewe to come; And of thi wilde wantownesse Tho thow yong were, To amende it in thi middel age, Lest myght the failled In thyn olde elde, That yvele kan suffre 7450 Poverte or penaunce, Or preyeres to bidde. _Si non in prima vigilia, nec in secunda, etc._ = "Amende thee, while thow myght; Thow hast ben warned ofte With poustees of pestilences, With poverte and with angres; {229} And with thise bittre baleises God beteth his deere children. 7460 _Quem diligo, castigo._ "And David in the Sauter seith Of swiche that loveth Jhesus: _Virga tua et baculus tuus ipsa me consolati sunt._ = "Al though thow strike me with thi staf, With stikke or with yerde, It is but murthe as for me, To amende my soule. And thow medlest thee with makynges, 7470 And myghtest go seye thi Sauter, And bidde for hem that gyveth thee breed, For ther are bokes y-knowe To telle men what Do-wel is, Do-bet and Do-best bothe, And prechours to preven what it is Of many a peire freres." I seigh wel he seide me sooth; And som what me to excuse, Seide Caton conforted me his sone, 7480 That clerk though he were, To solacen hym som tyme, As I do whan I make: _Interpone tuis interdum gaudia curis._ "And of holy men I herde, quod I," = "How thei outher while Pleyden the parfiter, To ben in manye places, Ac if ther were any wight 7490 That wolde me telle What were Do-wel and Do-bet {230} And Do-best at the laste, Wolde I nevere do werk, But wende to holi chirche, And ther bidde my bedes, But whan ich ete or slepe." "Poul in his pistle," quod he, "Preveth what is Do-wel: _Fides, spes, caritas, et major horum, etc._ = Feith, hope, and charité; 7502 And alle ben goode, And saven men sondry tymes; Ac noon so soone as charité. For he dooth wel withouten doute, That dooth as lewté techeth; That is, if thow be man maryed, Thi make thow lovye, And lyve forth as lawe wole, 7510 While ye lyven bothe. "Right so if thow be religious, Ren thow nevere ferther To Rome ne to Rochemador, But as thi rule techeth; And hold thee under obedience, That heigh wey is to hevene. "And if thow be maiden to marye, And myght wel continue, Seke thow nevere seint ferther 7520 For no soule helthe. For what made Lucifer To lese the heighe hevene? Or Salomon his sapience, Or Sampson his strengthe? Job the Jew his joye {231} Ful deere a-boughte; Aristotle and othere mo, Ypocras and Virgile; Alisaundre, that al wan, 7530 Elengliche ended. Catel and kynde wit Was combraunce to hem alle. "Felice hir fairnesse Fel hire al to sclaundre; And Rosamounde right so, Reufulliche to bileve, The beauté of hir body In baddenesse she despended. Of manye swiche I may rede, 7540 Of men and of wommen, That wise wordes wolde shewe, And werche the contrarie. _Sunt homines nequam bene de virtute loquentes._ = "And riche renkes right so Gaderen and sparen, And tho men that thei moost haten Mynistren it at the laste. And for thei suffren and see 7550 So manye nedy folkes, And love hem noght as oure Lord bit, Thei lesen hir soules. _Date et dabitur vobis._ "And richesse right so, But if the roote be trewe. Ac grace is a gras therof Tho grevaunces to abate. Ac grace ne groweth noght But amonges lowe; 7560 {232} Pacience and poverte The place highte ther it groweth, And in lele lyvynge men, And in lif holy, And thorugh the gifte of the Holy Goost, As the Gospel telleth. _Spiritus ubi vult spirat._ "Clergie and kynde wit Cometh of sighte and techyng; As the book bereth witnesse 7570 To burnes that kan rede. _Quod scimus loquimur, quod vidimus testamur._ = "Of _quod scimus_ cometh clergie And konnynge of hevene; And of _quod vidimus_ cometh kynde wit, Of sighte of diverse peple. Ac grace is a gifte of God, And of greet love spryngeth; Knew nevere clerk how it cometh forth, 7580 Ne kynde wit the weyes. _Nescit aliquis unde venit, aut quo vadit, etc._ = "Ac yet is clergie to comende, And kynde wit bothe; And namely clergie, for Cristes love That of clergie is roote. For Moyses witnesseth that God wroot For to wisse the peple In the olde lawe, as the lettre telleth, 7590 That was the lawe of Jewes, That what womman were in avoutrye taken, Were she riche or poore, With stones men sholde hir strike, {233} And stone hire to dethe. "A womman, as I fynde, Was gilty of that dede. Ac Crist of his curteisie Thorugh clergie hir saved; And thorugh caractes that Crist wroot, 7600 The Jewes knewe hemselve Giltier as a-fore God, And gretter in synne, Than the womman that there was, And wenten awey for shame. "The clergie that there was, Conforted the womman. Holy kirke knoweth this, That Cristes writyng saved hire. So clergie is confort 7610 To creatures that repenten, And to mansede men Meschief at hire ende. "For Goddes body myghte noght ben Of breed, withouten clergie; The which body is bothe Boote to the rightfulle, And deeth and dampnacion To hem that deyeth yvele, As Cristes caracte confortede, 7620 And bothe coupable shewed, The womman that the Jewes broughte, That Jhesus thoughte to save. _Nolite judicare, et non judicabimini._ Right so Goddes body, bretheren, But if it be worthili taken, Dampneth us at the day of dome, {234} As the caractes dide the Jewes. "For-thi I counseille thee, for Cristes sake, Clergie that thow lovye. 7630 For kynde wit is of his kyn, And neighe cosynes bothe To oure Lord, leve me; For-thi love hem, I rede. For bothe ben as mirours To amenden oure defautes, And lederes for lewed men And for lettred bothe. "For-thi lakke thow nevere logik, Lawe ne hise custumes; 7640 Ne countreplede clerkes, I counseille thee for evere. For as a man may noght see, That mysseth hise eighen; Na-moore kan no clerk, But if he caughte it first thorugh bokes. Al though men made bokes, God was the maister, And seint spirit the samplarie, And seide what men sholde write. 7650 "Right so ledeth lettrure Lewed men to reson; And as a blynd man in bataille Bereth wepne to fighte, And hath noon hap with his ax His enemy to hitte, Na-moore kan a kynde witted man, But clerkes hym teche, Come for al his kynde wit To cristendom, and be saved. 7660 {235} Which is the cofre of Cristes tresor, And clerkes kepe the keyes To unloken it at hir likyng, And to the lewed peple Gyve mercy for hire mysdedes, If men it wolde aske Buxomliche and benigneliche, And bidden it of Grace. "_Archa Dei_ in the olde lawe Levytes it kepten; 7670 Hadde nevere lewed man leve To leggen hond on that cheste, But he were preest or preestes sone, Patriark or prophete. For clergie is kepere Under Crist of hevene. Was ther nevere no knyght, But clergie hym made. Ac kynde wit cometh Of alle kynnes syghtes, 7680 Of briddes and of beestes, Of tastes of truthe and of deceites. "Lyveris to-forn us Useden to marke For selkouthes that thei seighen, Hir sones for to teche; And helden it an heigh science Hir wittes to knowe. Ac thorugh hir science soothly Was nevere no soule y-saved, 7690 Ne broght by hir bokes To blisse ne to joye; For alle hir kynde knowynges Come but of diverse sightes. {236} "Patriarkes and prophetes Repreveden hir science, And seiden hir wordes and hir wisdomes Nas but a folye; And to the clergie of Crist Counted it but a trufle. 7700 _Sapientia hujus mundi stultitia est apud Deum._ = "For the heighe Holy Goost Hevene shal to-cleve, And love shall lepen out after Into the lowe erthe; And clennesse shal cacchen it, And clerkes shullen it fynde. _Pastores loquebantur ad invicem._ "He speketh there of riche men right noght, 7710 Ne of right witty, Ne of lordes that were lewed men, But of the hyeste lettred oute. _Ibant magi ab oriente._ "If any frere were founde there, I gyve thee fyve shillynges; Ne in none burgeises cote Was that barn born; But in a burgeises place Of Bethlem the beste. 7720 _Sed non erat ei locus in diversorio, et pauper non habet diversorium._ "To pastours and to poetes Appered the aungel, And bad hem go to Bethlem Goddes burthe to honoure; And songe a song of solas, _Gloria in excelsis Deo!_ {237} "Clerkes knewen it wel, And comen with hir presentz, 7730 And diden homage honurably To hym that was almyghty. "Why I have tolde al this, I took ful good hede How thow contrariedest Clergie With crabbede wordes, How that lewde men lightloker Than lettrede were saved, Than clerkes or kynde witted men Of cristene peple; 7740 And thow seidest sooth of somme, Ac se in what manere. "Tak two stronge men, And in Themese cast hem, And bothe naked as a nedle, Her noon sikerer than oother; That oon hath konnynge and kan Swymmen and dyven; That oother is lewed of that labour, That lerned nevere swymme; 7750 Which trowestow of tho two That is in moost drede? He that nevere ne dyved, Ne noght kan of swymmyng? Or the swymmere that is saaf By so hymself like, Ther his felawe fleteth forth As the flood liketh, And is in drede to drenche, That nevere dide swymme?" 7760 "That swymme kan noght," I seide, "It semeth to my wittes." {238} "Right so," quod the renk. "Reson it sheweth, That he that knoweth clergie Kan sonner arise Out of synne, and be saaf, Though he synne ofte, If hym liketh and lest, Than any lewed leelly. 7770 For if the clerk be konnynge, He knoweth what is synne, And how contricion withoute confession Conforteth the soule; As thow seest in the Sauter, In Salmes oon or tweyne, How contricion is comended, For it cacheth awey synne. _Beati quorum remissæ sunt iniquitates, et quorum tecta sunt, etc._ 7780 "And this conforteth ech a clerk, And covereth hym fro wanhope. In which flood the fend Fondeth a man hardest. Ther the lewed lith stille, And loketh after lente, And hath no contricion er he come to shrifte, And thanne kan he litel telle, But as his lores-man lereth hym Bileveth and troweth; 7790 And that is after person or parissh preest, The whiche ben peraventure Unkonnynge to lere lewed men, As Luc bereth witnesse: _Dum cæcus ducit cæcum, etc._ "Wo was hym marked {239} That wade moot with the lewed! Wel may the barn blesse that man That hym to book sette, That lyvynge after lettrure 7800 Saveth hym lif and soule. _Dominus pars hereditatis meæ_, Is a murye verset, That hath take fro Tybourne Twenty stronge theves; Ther lewed theves ben lolled up, Loke how thei be saved. "The thef that hadde grace of God On Good-friday, as thow spekest, Was for he yald hym creaunt to Crist on the cros, 7810 And knewliched hym gilty, And grace asked of God, That to graunten it is redy To hem that buxomliche biddeth it, And ben in wille to amenden. Ac though that theef hadde hevene, He hadde noon heigh blisse, As seint Johan and othere seintes That deserved hadde bettre. "Right as som man yeve me mete, 7820 And a-mydde the floor sette me, And hadde mete moore than y-nough, Ac noght so muche worshipe As tho that seten at the syde table, Or with the sovereynes of the halle; But sete as a beggere bord-lees By myself on the grounde. So it fareth by that felon {240} That a Good-friday was saved. He sit neither with seint Johan, 7830 Symond ne Jude, Ne with maydenes ne with martires, Confessours ne wydewes; But by hymself as a soleyn, And served on erthe. For he that is ones a thef Is evere moore in daunger, And, as lawe liketh, To lyve or to deye. _De peccato propitiato, noli esse sine metu._ = And for to serven a seint 7842 And swich a thef togideres, It were neither reson ne right To rewarde hem bothe y-liche. "And right as Trojanus the trewe knyght Dwelte noght depe in helle, That oure Lord ne hadde hym lightly out, So leve I the thef be in hevene. For he is in the loweste of hevene, 7850 If oure bileve be trewe; And wel loselly he lolleth there, By the lawe of holy chirche. _Qui reddit unicuique juxta opera sua, etc._ = "And why that oon theef on the cros Creaunt hym yald Rather than that oother theef, Though thow woldest appose, Alle the clerkes under Crist 7860 Ne kouthe the skile assoille. _Quare placuit, quia voluit._ {241} "And so I seye by thee That sekest after the whyes, And a-resonedest Reson A rebukynge as it were; And of the floures in the fryth, And of hire faire hewes, Wherof thei cacche hir colours So clere and so brighte; 7870 And willest of briddes and of beestes, And of hir bredyng, to knowe, Why some be a-lough and some a-loft, Thi likyng it were; And of the stones and of the sterres Thow studiest, as I leve; How evere beest outher brid Hath so breme wittes. "Clergie ne kynde wit Ne knew nevere the cause; 7880 Ac kynde knoweth the cause hymself, And no creature ellis. He is the pies patron, And putteth it in hir ere There the thorn is thikkest To buylden and brede. And kynde kenned the pecok To cauken in swich a kynde; And kenned Adam To knowe his pryvé membres, 7890 And taughte hym and Eve To helien hem with leves. "Lewed men many tymes Maistres thei apposen, Why Adam ne hiled noght first His mouth that eet the appul, {242} Rather than his likame a-logh; Lewed asken thus clerkes. "Kynde knoweth whi he dide so, Ac no clerk ellis, 7900 Ac of briddes and of beestes Men by olde tyme Ensamples token and termes, As telleth the poetes; And that the faireste fowel Foulest engendreth, And feblest fowel of flight is That fleeth or swymmeth; And that the pecok and the pehen Proude riche men bitokneth; 7910 For the pecok, and men pursue hym, May noght flee heighe, For the trailynge of his tail Overtaken is he soone, And his flessh is foul flessh, And his feet bothe, And un-lovelich of ledene, And looth for to here. "Right so the riche, If he his richesse kepe, 7920 And deleth it noght til his deeth-day, The tail of alle sorwe Right so as the pennes of the pecok Peyneth hym in his flight. So is possession peyne Of pens and of nobles, To alle hem that it holdeth, Til hir tail be plukked. "And though the riche repente thanne And bi-rewe the tyme 7930 {243} That evere he gadered so grete, And gaf therof so litel; Though he crye to Crist thanne With kene wil, I leve, His ledene be in oure Lordes ere Like a pies chiteryng. And whan his caroyne shal come In cave to be buryed, I leve it flawme ful foule The fold al aboute, 7940 And alle the othere ther it lith Envenymeth thorugh his attre. "By the po feet is understande, As I have lerned in Avynet, Executours false frendes That fulfille noght his wille That was writen and thei witnesse To werche right as it wolde. Thus the poete preveth that the pecok For hise fetheres is reverenced, 7950 Right so is the riche By reson of hise goodes. "The larke, that is a lasse fowel, Is moore lovelich of ledene, And wel a wey of wynge Swifter than the pecok, And of flessh by fele fold Fatter and swetter; To lowe libbynge men The larke is resembled. 7960 "Aristotle the grete clerk Swiche tales he telleth. Thus he likneth in his logik The leeste fowel oute, {244} And wheither he be saaf or noght saaf The sothe woot no clergie, Ne of Sortes ne of Salomon No scripture kan telle. Ac God is so good, I hope, That siththe he gaf hem wittes 7970 To wissen us weyes therwith That wissen us to be saved, And the bettre for hir bokes To bidden we ben holden, That God for his grace Gyve hir soules reste. For lettred men were lewed men yet, Ne were loore of hir bokes." "Alle thise clerkes," quod I tho, "That in Crist leven, 7980 Seyen in hir sermons That neither Sarsens ne Jewes Ne no creature of Cristes liknesse Withouten cristendom worth saved." "_Contra_," quod Ymaginatif thoo, And comsed for to loure; And seide "_Salvabitur Vix justus in die judicii. Ergo salvabitur_," quod he, And seide na-moore Latyn. 7990 "Trojanus was a trewe knyght, And took nevere Cristendom, And he is saaf, so seith the book, And his soule in hevene. For ther is fullynge of font, And fullynge in blood shedyng, And thorugh fir is fullyng, And that is ferme bileve. {245} _Advenit ignis divinus non comburens, sed illuminans, etc._ 8000 "Ac Truthe that trespased nevere, Ne traversed ayeins his lawe, But lyveth as his lawe techeth, And leveth ther be no bettre; And if ther were, he wolde amende, And in swich wille deieth, Ne wolde nevere trewe god, But truthe were allowed, And wheither it be worth or noght worth, The bileve is gret of truthe, 8010 And an hope hangynge therinne To have a mede for his truthe. For _Deus dicitur quasi dans vitam æternam suis, hoc est fidelibus. Et alibi: Si ambulavero in medio umbræ mortis._ "The glose graunteth upon that vers A greet mede to Truthe, And wit and wisdom," quod that wye, "Was som tyme tresor 8020 To kepe with a commune, No catel was holde bettre, And muche murthe and manhod;" And right with that he vanysshed. 8024 * * * * * {246} _Passus Decimus Tertius, etc._ And I awaked therwith 8025 Wit-lees ner-hande, And as a freke that fre were Forth gan I walke In manere of a mendinaunt Many a yer after, 8030 And of this metyng many tyme Muche thought I hadde. First how Fortune me failed At my mooste nede; And how that Elde manaced me, Myghte we evere mete; And how that freres folwede Folk that was riche, And folk that was povere At litel pris thei sette; 8040 And no corps in hir kirk-yerde Nor in his kirk was buryed, But quik he biquethe aught To quyte with hir dettes; And how this Coveitise over-com Clerkes and preestes; And how that lewed men ben lad, But oure Lord hem helpe, {247} Thorugh un-konnynge curatours, To incurable peynes. 8050 And how that Ymaginatif In dremels me tolde Of Kynde and of his konnynge, And how curteis he is to bestes, And how lovynge he is to briddes On londe and on watre. Leneth he no lif Lasse ne moore. The creatures that crepen Of kynde ben engendred. 8060 And sithen how Ymaginatif seide, _Vix salvabitur_; And whan he hadde seid so, How sodeynliche he passed. I lay doun longe in this thoght, And at the laste I slepte. And as Crist wolde, ther com Conscience To conforte me that tyme, And bad me come to his court, With Clergie sholde I dyne; 8070 And for Conscience of Clergie spak, I com wel the rather. And there I seigh a maister, What man he was I nyste, That lowe louted And loveliche to Scripture. Conscience knew hym wel, And welcomed hym faire. Thei wesshen and wipeden, And wenten to the dyner. 8080 And Pacience in the paleis stood In pilgrymes clothes, {248} And preyde mete _par charité_ For a povere heremyte. Conscience called hym in, And curteisliche seide, "Welcome! wye; go and wasshe; Thow shalt sitte soone." This maister was maad sitte, As for the mooste worthi. 8090 And thanne Clergie and Conscience And Pacience cam after. Pacience and I Were put to be macches, And seten bi oureselve At the side borde. Conscience called after mete; And thanne cam Scripture, And served hem thus soone Of sondry metes manye, 8100 Of Austyn, of Ambrose, And of the foure Euvangelistes, _Edentis et bibentis quæ apud eos sunt._ = Ac this maister nor his man No maner flesshe eten; Ac thei eten mete of moore cost, Mortrews and potages Of that men mys-wonne Thei made hem wel at ese. 8110 Ac hir sauce was over sour, And unsavourly grounde In a morter _post mortem_ Of many a bitter peyne, But if thei synge for tho soules, And wepe salte teris. {249} _Vos qui peccata hominum comeditis, nisi pro eis lacrimas et orationes effunderitis, ea quæ in deliciis comeditis, in tormentis 8120 evometis._ Conscience ful curteisly tho Comaunded Scripture Bifore Pacience breed to brynge And me that was his macche. He sette a sour loof to-forn us, And seide, "_agite pænitentiam_." "As longe," quod I, "as I lyve, And lycame may dure." "Here is propre service," quod Pacience, 8130 "Ther fareth no prince bettre," And thanne he broughte us forth a mees of oother mete, Of _Miserere mei, Deus_, And he broughte us of _Beati quorum_, Of _Beatus-virres_ makyng. _Et quorum tecta sunt peccata_ in a disshe, Of derne shrifte _Dixi et confitebor tibi_. "Bryng Pacience som pitaunce," Pryveliche quod Conscience. And thanne hadde Pacience a pitaunce. 8140 _Pro hac orabit ad te omnis sanctus in tempore oportuno._ And Conscience conforted us, And carped us murye tales. _Cor contritum et humiliatum Deus non despicies._ = {250} Pacience was proud Of that propre service, And made hym murthe with his mete; Ac I mornede evere, 8150 For this doctour on the heighe dees Drank wyn so faste. _Væ vobis qui potentes estis ad bibendum vinum!_ = He eet manye sondry metes, Mortrews and puddynges, Wombe-cloutes and wilde brawen, And egges y-fryed with grece. Thanne seide I to myself so Pacience it herde, 8160 "It is noght foure dayes that this freke Bifore the deen of Poules Preched of penaunces That Poul the apostle suffrede, _In fame et frigore_ And flappes of scourges." _Ter cæsus sum, et a Judeis quinquies quadragenas, etc._ Ac o word thei over-huppen At ech a tyme that thei preche, 8170 That Poul in his Pistle To al the peple tolde: _Periculum est in falsis fratribus._ Holi writ bit men be war, I wol noght write it here In Englisshe, on aventure It sholde be reherced to ofte, And greve therwith goode men, Ac gramariens shul redde. _Unusquisque a fratre se custodiat, 8180 {251} quia, ut dicitur, periculum est in falsis fratribus._ Ac I wiste nevere freke that as a frere yede Bifore men on Englisshe Taken it for his teme, And telle it withouten glosyng. They prechen that penaunce is Profitable to the soule, And what meschief and _male ese_ Crist for man tholede. 8190 "Ac this Goddes gloton," quod I, "With hise grete chekes, Hath no pité on us povere, He perfourneth yvele; That he precheth he preveth noght," To Pacience I tolde, And wisshed ful witterly, With wille ful egre, That disshes and doublers Bifore this ilke doctour 8200 Were molten leed in his mawe, And Mahoun amyddes. "I shal jangle to this jurdan With his juste wombe, To telle me what penaunce is, Of which he preched rather." Pacience perceyved what I thoughte, And wynked on me to be stille, And seide, "Thow shalt see thus soone, Whan he may na-moore, 8210 He shal have a penaunce in his paunche, {252} And puffe at ech a worde; And thanne shullen his guttes gothele, And he shal galpen after. For now he hath dronken so depe, He wole devyne soone, And preven it by hir Pocalips And passion of seint Avereys, That neither bacon ne braun, Blancmanger ne mortrews, 8220 Is neither fissh nor flesshe, But fode for a penaunt And thanne shal he testifie of the Trinité, And take his felawe to witnesse, What he fond in a frayel, After a freres lyvyng; And but he first lyve be lesyng, Leve me nevere after. And thanne is tyme to take, And to appose this doctour 8230 Of Do-wel and Do-bet, And if Do-wel be any penaunce." And I sat stille, as Pacience seide, And thus soone this doctour, As rody as a rose, Rubbede hise chekes, Coughed and carped; And Conscience hym herde, And tolde hym of a Trinité, And toward us he loked. 8240 "What is Do-wel, sire doctour?" quod I, "Is it any penaunce?" "Do-wel," quod this doctour, And took the cuppe and drank, "Is do noon yvel to thyn even-cristen {253} Nought by thi power." "By this day! sire doctour," quod I, "Thanne be ye noght in Do-wel; For ye han harmed us two, In that ye eten the puddyng, 8250 Mortrews and oother mete, And we no morsel hadde. And if ye fare so in youre fermerye, Ferly me thynketh, But cheeste be ther charité sholde be. And yonge children dorste pleyne, I wolde permute my penaunce with youre, For I am in point to Do-wel." Thanne Conscience curteisly A contenaunce made, 8260 And preynte upon Pacience To preie me to be stille; And seide hymself, "Sire doctour, And it be youre wille, What is Do-wel and Do-bet, Ye dyvynours knoweth." "Do-wel," quod this doctour, "Do as clerkes techeth; And Do-bet is he that techeth, And travailleth to teche othere; 8270 And Do-best doth hymself so, As he seith and precheth." _Qui facit et docuerit, magnus vocabitur in regno coelorum._ "Now thow, Clergie," quod Conscience, "Carpest what is Do-wel. I have sevene sones," he seide, "Serven in a castel, {254} Ther the lord of lif wonyeth, To leren what is Do-wel; 8280 Til I se tho sevene And myself acorde, I am un-hardy," quod he, "To any wight to preven it. For oon Piers the Plowman Hath impugned us alle, And set alle sciences at a sope, Save love one; And no text ne taketh To mayntene his cause, 8290 But _Dilige Deum_, And _Domine quis habitabit_. And seith that Do-wel and Do-bet Arn two infinités, Whiche infinités, with a feith! Fynden out Do-best, Which shal save mannes soule; Thus seith Piers the Plowman." "I kan noght heron," quod Conscience, "Ac I knowe wel Piers; 8300 He wol noght ayein holy writ speken, I dar wel undertake. Thanne passe we over til Piers come, And preve this in dede. Pacience hath be in many place, And peraunter mouthed That no clerk ne kan, As Crist bereth witnesse: _Patientes vincunt, etc._" "Ac youre preiere," quod Pacience tho, 8310 "So no man displese hym. _Disce_," quo he, "_Doce_, {255} _Dilige inimicos_. _Disce_, and Do-wel; _Doce_, and Do-bet; _Dilige_, and Do-best; Thus taughte me ones A lemman that I lovede, Love was hir name: "With wordes and with werkes," quod she, 8320 "And wil of thyn herte, Thow love leelly thi soule Al thi lif tyme, And so thow lere the to lovye, For oure Lordes love of hevene, Thyn enemy in alle wise Evene forth with thiselve. Cast coles on his heed Of alle kynde speche, Bothe with werkes and with wordes 8330 Fonde his love to wynne; And leye on him thus with love, Til he laughe on the. And but he bowe for this betyng, Blynd mote he worthe. "Ac for to fare thus with thi frend, Folie it were. For he that loveth thee leelly, Litel of thyne coveiteth. Kynde love coveiteth noght 8340 No catel but speche. With halfe a laumpe lyne, In Latyn, _Ex vi transitionis_, I bere therinne aboute Faste y-bounde Do-wel, In a signe of the Saterday {256} That sette first the kalender, And al the wit of the Wodnesday Of the nexte wike after, The myddel of the moone, 8350 As the nyght of bothe, And herwith am I welcome Ther I have it with me, "Undo it, lat this doctour deme If Do-wel be therinne. For, by hym that me made! Myghte nevere poverte Misese ne meschief, Ne no man with his tonge, Coold ne care, 8360 Ne compaignye of theves, Ne neither hete ne hayl, Ne noon helle pouke, Ne fuyr ne flood, Ne feere of thyn enemy, Tene thee any tyme, And thow take it with the. _Caritas nihil timet, etc._" "It is but a dido," quod this doctour, "A disours tale; 8370 Al the wit of this world, And wight mennes strengthe, Kan noght conformen a pees Bitwene and hise enemys, Ne bitwene two cristene kynges Kan no wight pees make Profitable to either peple;" And putte the table fro hym, And took Clergie and Conscience To conseil, as it were, 8380 {257} That Pacience thow most passe, For pilgrymes konne wel lye. Ac Conscience carped loude, And curteisliche seide, "Frendes, fareth wel;" And faire spak to Clergie, "For I wol go with this gome, If God wol yeve me grace, And be pilgrym with Pacience, Til I have preved moore." 8390 "What!" quod Clergie to Conscience, "Ar ye coveitous nouthe After yeres-geves, or giftes, Or yernen to rede redels? I shal brynge yow a Bible, A book of the olde lawe, And lere yow, if yow like, The leeste point to knowe, That Pacience the pilgrym Parfitly knew nevere." 8400 "Nay, by Crist!" quod Conscience To Clergie, "God thee for-yelde; For al that Pacience me profreth Proud am I litel. Ac the wil of the wye, And the wil of folk here, Hath meved my mood To moorne for my synnes. The goode wil of a wight Was nevere bought to the fulle. 8410 For ther nys no tresour, for sothe, To a trewe wille. "Hadde noght Maudeleyne moore For a box of salve, {258} Than Zacheus for he seide _Dimidium bonorum meorum do pauperibus?_ = And the poore widewe For a peire of mytes, Than alle tho that offrede 8420 Into _gazophilacium_?" Thus curteisliche Conscience Congeyed first the frere, And sithen softeliche he seide In Clergies ere, "Me were levere, by oure Lord! And I lyve sholde, Have pacience perfitliche, Than half thi pak of bokes." Clergie of Conscience 8430 No congie wolde take, But seide ful sobreliche, "Thow shalt se the tyme Whan thow art wery of-walked, Wille me to counseille." "That is sooth," quod Conscience, "So me God helpe! If Pacience be oure partyng felawe, And pryvé with us bothe, Ther nys wo in this world 8440 That we ne sholde amende, And conformen kynges to pees, And alle kynnes londes; Sarsens and Surré, And so forth alle the Jewes, Turne into the trewe feith, And intil oon bileve." "That is sooth," quod Clergie, {259} "I se what thow menest; I shal dwelle as I do, 8450 My devoir to shewe, And confermen fauntekyns, And oother folk y-lered, Til Pacience have preved thee, And parfit thee maked." Conscience tho with Pacience passed, Pilgrymes as it were. Thanne hadde Pacience, as pilgrymes han, In his poke vitailles, Sobretee and symple speche, 8460 And soothfast bileve, To conforte hym and Conscience, If thei come in place There un-kyndenesse and coveitise is, Hungry contrees bothe. And as the wente by the weye, Of Do-wel thei carped; Thei mette with a mynstral, As me tho thoughte. Pacience apposed hym first. 8470 And preyde he sholde hem telle To Conscience what craft he kouthe, And to what contree he wolde. "I am a mynstrall," quod that man, "My name is _Activa-vita_; Al ydelnesse ich hatie, For of actif is my name; A wafrer, wol ye wite, And serve manye lordes, And fewe robes I fonge, 8480 Or furrede gownes. Couthe I lye to do men laughe, {260} Thanne lacchen I sholde Outher mantel or moneie Amonges lordes or mynstrals. Ac for I kan neither taboure ne trompe, Ne telle no gestes, Farten ne fithelen At festes, ne harpen, Jape ne jogele, 8490 Ne gentilliche pipe, Ne neither saille ne saute, Ne synge with the gyterne, I have no goode giftes Of thise grete lordes. For no breed that I brynge forth, Save a benyson on the Sonday Whan the preest preieth the peple Hir pater-noster to bidde For Piers the Plowman, 8500 And that hym profit waiten; And that am I actif, That ydelnesse hatie; For alle trewe travaillours And tiliers of the erthe, Fro Mighelmesse to Mighelmesse I fynde hem with my wafres. "Beggeris and bidderis Of my breed craven, Faitours and freres, 8510 And folk with brode crounes. I fynde payn for the pope, And provendre for his palfrey; And I hadde nevere of hym, Have God my trouthe! Neither provendre ne personage {261} Yet of popes gifte, Save a pardon with a peis of leed And two polles amyddes. Hadde ich a clerc that couthe write, 8520 I wolde caste hym a bille, That he sente me under his seel A salve for the pestilence, And that his blessynge and hise bulles Bocches myghte destruye. _In nomine meo dæmonia ejicient, et super ægros manus imponent, et bene habebunt._ "And thanne wolde I be prest to the peple Paast for to make, 8530 And buxom and busy Aboute breed and drynke For hym and for alle hise, Founde I that his pardon Mighte lechen a man, As I bileve it sholde. For sith he hath the power That Peter hymself hadde, He hath the pot with the salve, Soothly as me thynketh. 8540 _Argentum et aurum non est mihi; quod autem habeo tibi do: in nomine Domini surge et ambula._ "Ac if myght of myracle hym faille, It is for men ben noght worthi To have the grace of God, And no gilt of pope. For may no blessynge doon us boote, But if we wile amende, 8550 {262} Ne mannes masse make pees Among cristene peple, Til pride be pureliche for-do, And thorugh payn defaute. For er I have breed of mele, Oft moot I swete; And er the commune have corn y-nough, Many a cold morwenyng. So er my wafres be y-wroght, Muche wo I tholye. 8560 "At Londone, I leve, Liketh wel my wafres; And louren whan thei lakken hem. It is noght long y-passed, There was a careful commune, Whan no cart com to towne With breed fro Stratforde; Tho gonnen beggeris wepe, And werkmen were agast a lite; This wole be thought longe. 8570 In the date of oure Drighte, In a drye Aprille, A thousand and thre hundred Twies twenty and ten, My wafres there were gesene Whan Chichestre was maire." I took good kepe, by Crist! And Conscience bothe, Of Haukyn the actif man, And how he was y-clothed. 8580 He hadde a cote of Cristendom, As holy kirke bileveth; Ac it was moled in many places With manye sondry plottes; {263} Of pride here a plot, And there a plot of unbuxome speche, Of scornyng and of scoffyng, And of unskilful berynge, As in apparaill and in porte Proud amonges the peple, 8590 Oother wise than he hym hath With herte or sighte shewynge, Hym willyng that alle men wende He were that he is noght. For-why he bosteth and braggeth With manye bolde othes, And inobedient to ben undernome Of any lif lyvynge; And noon so singuler by hymself, Ne so pomp holy, 8600 Y-habited as an heremyte, An ordre by hymselve, Religion saunz rule Or resonable obedience, Lakkynge lettrede men And lewed men bothe In likynge of lele lif, And a liere in soule, With inwit and with outwit Ymagynen and studie, 8610 As best for his body be To have a badde name, And entremetten hym over al Ther he hath noght to doone, Willynge that men wende His wit were the beste. And if he gyveth ought to povere gomes, Telle what he deleth, {264} Povere of possession in purs And in cofre bothe. 8620 And as a lyoun on to loke, And lordlich of speche, Boldest of beggeris, A bostere that noght hath, In towne and in tavernes Tales to telle, And segge thyng that he nevere seigh, And for sothe sweren it, Of dedes that he nevere dide Demen and bosten 8630 And of werkes that he wel dide Witnesse, and siggen-- "Lo! if ye leve me noght, Or that I lye wenen, Asketh at hym or at hym, And he yow kan telle What I suffrede and seigh And som tymes hadde, And what I kouthe and knew, And what kyn I com of." 8640 Al he wolde that men wiste Of werkes and of wordes Which myghte plese the peple, And preisen hymselve. _Si hominibus placerem, Christi servus non essem. Et alibi: Nemo potest duobus dominis servire._ "By Crist!" quod Conscience tho, "Thi beste cote, Haukyn, 8650 Hath manye moles and spottes, It moste ben y-wasshe." {265} "Ye, who so toke hede," quod Haukyn, "Bihynde and bifore, What on bak and what on body half, And by the two sydes, Men sholde fynde manye frounces, And manye foule plottes." And he torned hym as tyd, And thanne took I hede, 8660 It was fouler bi fele fold Than it first semed. It was bi-dropped with wrathe And wikkede wille, With envye and yvel speche, Entisynge to fighte, Liynge and laughynge, And leve tonge to chide, Al that he wiste wikked By any wight tellen it, 8670 And blame men bihynde hir bak, And bidden hem meschaunce, And that he wiste by Wille Tellen it Watte, And that Watte wiste Wille wiste it after, And make of frendes foes Thorugh a fals tonge, Or with myght or with mouth, Or thorugh mennes strengthe 8680 Avenge me fele tymes, Other frete myselve Withinne as a shepsteres shere, Y-sherewed man and cursed. _Cujus maledictione os plenum est et amaritudine, sub lingua ejus {266} labor et dolor. Et alibi: Filii hominum, dentes eorum arma et sagittæ, et lingua eorum gladius acutus._ 8690 "Ther is no lif that me loveth Lastynge any while; For tales that I telle, No man trusteth to me. And whan I may noght have the maistrie, Swich malencolie I take, That I cacche the crampe, And the cardiacle som tyme, Or an ague in swich an angre, And som tyme a fevere 8700 That taketh me al a twelve monthe, Til that I despise Lechecraft of oure Lord, And leve on a wicche, And seye that no clerc ne kan, Ne Crist, as I leve, To the soutere of Southwerk, Or of Shordyche dame Emme; And seye that no Goddes word Gaf me nevere boote, 8710 But thorugh a charme hadde I chaunce And my chief heele." I waitede wisloker, And thanne was it soilled With likynge of lecherie, As by lokynge of his eighe. For ech a maide that he mette He made hire a signe Semynge to synne-warde, And some tyme he gan taste 8720 {267} Aboute the mouth, or bynethe Bigynneth to grope, Til eitheres wille wexeth kene, And to the werke yeden, As wel in fastyng dayes and Fridaies As forboden nyghtes, And as wel in Lente as out of Lente, Alle tymes y-liche. Swiche werkes with hem Were nevere out of seson, 8730 Til thei myghte na-moore; And thanne murye tales, And how that lecchours lovye Laughen and japen, And of hir harlotrye and horedom In hir elde tellen. Thanne Pacience perceyved Of pointes of this cote, That were colomy thorugh coveitise And unkynde desiryng; 8740 Moore to good than to God The gome his love caste, And ymagynede how He it myghte have With false mesures and met, And with fals witnesse; Lened for love of the wed, And looth to do truthe; And awaited thorugh which Wey to bigile, 8750 And menged his marchaundise, And made a good moustre; "The worste withinne was, A greet wit I let it, {268} And if my neghebore hadde any hyne, Or any beest ellis, Moore profitable than myn, Manye sleightes I made How I myghte have it, Al my wit I caste. 8760 And but I it hadde by oother wey, At the laste I stale it; Or priveliche his purs shook, And unpikede hise lokes; Or by nyghte or by daye Aboute was ich evere, Thorugh gile to gaderen The good that ich have. "If I yede to the plowgh, I pynched so narwe, 8770 That a foot lond or a forow Fecchen I wolde Of my nexte neghebore, And nymen of his erthe. And if I repe, over-reche, Of yaf hem reed that ropen To seise to me with hir sikel That I ne sew nevere. "And who so borwed of me, A-boughte the tyme 8780 With presentes prively, Or paide som certeyn; So he wolde or noght wolde, Wynnen I wolde, And bothe to kith and to kyn Unkynde of that ich hadde. "And who so cheped my chaffare, Chiden I wolde, {269} But he profrede to paie A peny or tweyne 8790 Moore than it was worth; And yet wolde I swere That it coste me muche moore, And swoor manye othes. "On holy daies at holy chirche Whan ich herde masse, Hadde I nevere wille, woot God, Witterly to biseche Mercy for my mysdedes, That I ne moorned moore 8800 Nor losse of good, leve me, Than for my likames giltes. As if I hadde dedly synne doon, I dredde noght that so soore, As when I lened, and leved it lost, Or longe er it were paied. So if I kidde any kyndenesse Myn even cristen to helpe, Upon a cruwel coveitise Myn herte gan hange. 8810 "And if I sente over see My servauntz to Brugges, Or into Pruce-lond my prentis, My profit to waiten, To marchaunden with moneie, And maken hire eschaunges, Mighte nevere me conforte. In the mene while Neither masse ne matynes, No none maner sightes; 8820 Ne nevere penaunce perfournede, Ne pater-noster seide, {270} That my mynde ne was moore On my good in a doute, Than in the grace of God, And hise grete helpes. _Ubi thesaurus tuus, ibi et cor tuum._ "Whiche ben the braunches That bryngen a man to sleuthe? He that moorneth noght for hise mysdedes, 8830 Ne maketh no sorwe, And penaunce that the preest enjoyneth Perfourneth yvele, Dooth noon almesse, Dred hym of no synne, Lyveth ayein the bileve, And no lawe holdeth, Ech day is holy day with hym, Or an heigh ferye; And, if he aught wole here, 8840 It is an harlotes tonge. Whan men carpen of Crist, Or of clennesse of soules, He wexeth wroth and wol noght here But wordes of murthe; Penaunce of povere men, And the passion of seintes, He hateth to here therof, And alle that it telleth. Thise ben the braunches, beth war, 8850 That bryngen a man to wanhope. "Ye lordes and ladies, And legates of holy chirche, That fedeth fooles sages, Flatereris and lieris, And han likynge to lithen hem {271} To do yow to laughe, _Væ vobis qui ridetis, etc._ And gyveth hem mete and mede, And povere men refuse; 8860 In youre deeth deyinge, I drede me ful soore Lest tho thre manner men To muche sorwe yow brynge. _Consentientes et agentes pari poena punientur._ = "Patriarkes and prophetes, And prechours of Goddes wordes, Saven thorugh hir sermons Mannes soule fro helle. 8870 Right so flatereris and fooles Arn the fendes disciples To entice men thorugh hir tales To synne and to harlotrie. Ac clerkes, that knowen holy writ, Sholde kenne lordes What David seith of swiche men, As the Sauter telleth. _Non habitabit in medio domus meæ, qui facit superbiam, et qui 8880 loquitur iniqua._ "Sholde noon harlot have audience In halle nor in chambre, Ther wise men were, Witnesseth Goddes wordes, Ne no mys-proud man Amonges lordes ben allowed. "Ac flaterers and fooles Thorugh hir foule wordes Leden tho that loven hem 8890 {272} To Luciferis feste, With _Turpiloquio_, a lady of sorwe, And Luciferis fithele." Thus Haukyn the actif man Hadde y-soiled his cote, Til Conscience acouped hym therof In a curteis manere, Why he ne hadde whasshen it, Or wiped it with a brusshe. 8899 * * * * * PRINTED BY BALLANTYNE, HANSON AND CO. EDINBURGH AND LONDON. * * * * * Notes [1] See the "Apocalypsis Goliæ" and other pieces in the poems of Walter Mapes; the Order of Fair Ease in the Political Songs, and the Poems of Rutebeuf; and, in English, the remarkable "Poem on the Evil Times of Edward II." in the appendix to the Political Songs. The Poem entitled the Order of Fair Ease bears some resemblance to the _Abbaye de Theleme_ of Rabelais. [2] This sentiment was perpetuated in a numerous class of ballads, in which the monarch is represented as thrown incognito among the lower classes, as listening to their expressions of loyalty and to the tale of their sufferings. See the "Tale of King Edward and the Shepherd" in Hartshorne's _Ancient Metrical Tales_; "The King and the Barker," in Ritson's _Pieces of Ancient Popular Poetry_; "The King and the Miller," and "King Edward IV. and the Tanner of Tamworth," in _Percy's Reliques_; &c. The earliest known form of this tale is the story of "Henry II. and the Cistercian Abbot," printed from Giraldus Cambrensis in the _Reliquiæ Antiquiæ_, vol. ii. p. 147. [3] It was at least a tradition early in the sixteenth century (for we have no means now of ascertaining whether there were any substantial grounds for the statement), that the author was named Robert Longlande (or Langlande), that he was born at Cleobury Mortimer in Shropshire, and that (after receiving his education at Oxford) he became a monk of Malvern. I do not think, with Tyrwhitt and Price, that the name _Wil_, given in the poem to the dreamer, necessarily shows that the writer's name was _William_; and still less that the mention of "Kytte my wif" and "Calote my doghter" (p. 395 of the present volume), and of the dreamer's having resided at Cornhill, refer to the family and residence of the author of the poem. If he were a monk (as appears probable by his intimate acquaintance with the Scriptures and the Fathers), he would not be married. Sir Frederick Madden discovered a very important entry in a hand of the fifteenth century on the fly-leaf of a manuscript of Piers Ploughman in the library of Trinity College, Dublin, to the following effect--"Memorandum, quod Stacy de Rokayle, pater Willielmi de Langlond, qui Stacius fuit generosus, et morabatur in Schiptone under Whicwode, tenens domini Le Spenser in comitatu Oxon., _qui prædictus Willielmus fecit librum qui vocatur Perys Ploughman_."--It would perhaps be not impossible to trace the name and history of this Stacy de Rokayle; but till that be done, I do not think this memorandum ought to be considered as overthrowing the old tradition relating to Robert Longlande. It may be mentioned as a remarkable specimen of the patriotism of David Buchanan, that he lays claim to the author of Piers Ploughman as a Scotchman:--"Robertus Langland, natione Scotus, professione sacerdos, vir ex obscuris ortus parentibus, pius admodum et ingeniosus et zelo divinæ gloriæ plenus; inter monachos Benedictinos educatus in civitate Aberdonensi, vir æque erat in omni humaniore literatura insigniter doctus, et in medicina admodum clarus, pium opus sermone vulgare scripsit cui imposuit, || Visionem Petri Aratoris, lib. 1. || Pro conjugio sacerdotum. lib. 1. || Claruit anno Christi Redemptoria, 1369. Regnante Davide Secundo in Scotia."--Dav. Buchanan, _de Scriptoribus Scotis. MS. Bibl. Univ. Edin._ [4] We may mention another historical allusion in Piers Ploughman, which seems to involve a chronological difficulty; the dry April in the mayoralty of John Chichester, 1. 8567. It appears clear that this is an allusion to a remarkable drought in the year 1351, which answers precisely to a calculation of the date given in the text, in which all the manuscripts that I have consulted agree. But the only year in which Chichester is said to have been mayor was 1368-9 according to some, or 1369-70 according to others. Stowe (as quoted in the note on this passage) has altered the text of Piers Ploughman to suit the year in which Chichester is known to have been mayor: yet there can be little doubt (even from the allusion to the treaty of Bretigny) that the poem itself was composed before that date, and therefore the same or another Chichester had probably been mayor before. [5] Political Songs, p. 240. [6] This terrible calamity was said by the astrologers to have been brought about by an extraordinary conjunction of Saturn with the other planets, which happened scarcely once in a thousand years. An astrologer and physician, who witnessed its effects, Symon de Covino, has left a Latin poem on the subject under the title _De Judicio Solis in Conviviis Saturni_, in which he describes Saturn as indulging his malevolence towards the human race by obtaining a judgment against men for their sins. This opinion is alluded to in Piers Ploughman, l. 4453, "And so seide Saturne, And sente yow to warne." The influence of this planet was represented by astrologers as being peculiarly noxious, as is expressed in the following old distich:-- "Jupiter atque Venus boni, Saturnusque malignus, Sol et Mercurius cum Luna sunt mediocres." [7] "Qui male pastus erat fragili virtute ciborum, Labitur exiguo percussus flamine cladis: Indeque Saturni vulgus, pauperrima turba, Grata morte cadunt, quia vivere talibus est mors. Post quos lunares pereunt et mercuriales. Et sic debilior succumbit in ordine primo: Post alii tandem pestem secuntur eamdem. Sed dea principibus et nobilibus, generosis, Militibus, seu judicibus fera Parca pepercit. Raro cadunt tales, quia talibus est data vita Dulcis in hoc mundo, quam gloria laudat inanis." _Symon de Covino_, in the _Bibliothèque de l'Ecole des Chartes_, tom. ii. p 236. [8] We have a very remarkable proof of the popularity of Piers Ploughman with the lower orders (among whom probably parts of it were repeated by memory), and of its influence on the insurrections of the peasantry in the reign of Richard II., in the seditious letter of John Ball to the commons of Essex, preserved by Thomas Walsingham (_Hist. Angl._ p. 275). I am not sure if "John _Schep_" may not contain an allusion to the opening of the poem; but the second passage, here printed in Italics, refers evidently to Passus VI. and VII., and the third is an allusion to the characters of Do-well and Do-best. "John _Schep_ sometime Seint Mary priest of Yorke, and now of Colchester, graeteth well John Namelesse, and John the Miller, and John Carter, and biddeth them that they beware of guyle in borough, and stand together in Gods name, and biddeth _Piers Plowman goe to his werke_, and chastise well Hob the robber, and take with you John Trewman, and all his fellows, and no moe. John the Miller hath y-ground, smal, small, small. The kings sonne of heaven shal pay for all. Beware or ye be woe, know your frende fro your foe. Have ynough, and say hoe: _And do well and better_, and flee sinne, and seeke peace and holde you therin, and so biddeth John Trewman and all his fellowes." [9] The mention of Wycliffe and of Walter Brute and other circumstances, fix the date of Piers Ploughman's Creed with tolerable certainty in the latter years of the reign of Richard II. It was probably written very soon after the year 1393, the date of the persecution of Walter Brute at Hereford; and from the particular allusion to that person we may perhaps suppose that like the Vision it was written on the Borders of Wales. [10] Different circumstances connected with this poem (which also appears to have been proscribed, for we have no early manuscript of it) lead me to suppose that it was written in the reign of Henry IV., when the _burning_ of heretics came into fashion, which is alluded to in the following stanza:-- "Were Christ on earth here, eftsoone These would damne him to die: All his hestes they han for-done, And saine his sawes ben heresie: And ayenst his commaundements they crie, And _damne all his to be brende_; For it liketh not hem such losengerie, God almighty hem amend!" In another passage, the writer of this poem alludes to the Creed of Piers Ploughman as though he were the author of it, and as a piece then known to everybody. "And all such other counterfaitours, Chanons, canons, and such disguised, Been Gods enemies and traitours, His true religion han foule despised. Of _freres_ I have told before, In a _making of a Crede_; And yet I could tell worse and more, But men would werien it to rede." Perhaps, however, the writer only claims the authorship of the Creed in his allegorical character, as the representative of that class of satirical writers who were then attacking the monastic orders. [11] We may enumerate the following as specimens of such works published in the sixteenth century. Several similar publications appeared in the century following. "Pyers Plowmans Exortation vnto the lordes, knights, and burgoysses of the parlyament house." 8vo. printed by Anthony Scholoker, in the reign of Edward VI. "Newes from the North, Otherwise called the Conference between Simon Certain, and Pierce Plowman, faithfully collected and gathered by T. F. Student." 4to. London, John Allde, 1579. "The Plowmans complaint of sundry wicked livers, and especially of the bad bringing vp of children; written in verse by R. B. printed for Hugh Corne, 1580." 8vo. "A goodlye Dialogue and dysputacion between Pyers Ploweman and a Popish Preest, c[=o]cernynge the Supper of the Lorde." 8vo, without date. [12] Printed in the _Reliquiæ Antiquæ_, vol i. pp. 170-188. On the date of this poem, see the _Biographia Britannica Literaria_ (by the editor of the present work), Anglo-Saxon period, pp. 395, 396. [13] Printed in the _Altdeutsche Blätter_ von Moriz Haupt und Heinrich Hoffmann, vol. ii. pp. 99-120, and in the _Reliquiæ Antiquæ_, vol. i. pp. 208-227. [14] Discovered in a MS. at Worcester by Sir Thomas Phillipps, who published a small edition of it, in folio. [15] Edited by Sir Frederick Madden, for the Society of Antiquaries. [16] Many instances of this will be found in my _Specimens of Lyric Poetry_, composed in England in the reign of Edward the First (Percy Society Publication). [17] Such as _William and the Werwolf_, edited by Sir Frederick Madden; the _Romance of Jerusalem_; that of _Alexander_; &c. [18] MS. Harl. 2253. In this manuscript, and in several others which I have seen the rhyming poems in short lines, whether in English, Latin, or French, are arranged in this manner; and I have met with instances in which part of a poem has been arranged in this way, and other parts of the same poem have been arranged in short lines, to suit the scribe's convenience. I have a strong impression of having met with an early English manuscript in which a fragment of alliterative verse was written in short couplets. [19] _Text I._ is from the edition now offered to the public: _Text II._ from that edited by Dr. Whitaker. [20] The title of the second impression is, "The Vision of Pierce Ploughman, nowe the seconde time imprinted by Roberte Crowley, dwellynge in Elye rentes in Holburne. Whereunto are added certayne notes and cotations in the mergyne gevynge light to the Reader, &c. Imprinted at London by Roberte Crowley, dwellyng in Elye rentes in Holburne. The yere of our Lord M.D.L. Cum privilegio ad imprimendum solum." 4to, 125 leaves. [21] The title consists merely of the words "Pierce the Ploughman's Crede," upon a tablet in the midst of a wood-cut which had evidently been brought from the continent. A fac-simile of the most important part of the cut is given in Mr. Payne Collier's Bibliographical Catalogue of the Library of Lord Francis Egerton, p. 235. The colophon, on a separate leaf, is "Imprinted at London. By Reynold Wolfe. Anno Domini M.D.L.III." It consists of 16 leaves in 4to. [22] The title of this edition is, "The Vision of Pierce Plowman, newlye imprynted after the authours olde copy, with a brefe summary of the principall matters set before every part called Passus. Wherevnto is also annexed the Crede of Pierce Plowman, neuer imprinted with the booke before. ¶ Imprynted at London, by Owen Rogers, dwellyng neare vnto great Saint Bartelmewes gate, at the sygne of the spred Egle. ¶ The yere of our Lord God, a thousand, fyve hundred, thre score and one. The xxi. daye of the Moneth of Februarye. Cum privilegio ad imprimendum solum." 4to. This edition is not foliated, or paged; and it is remarkable that it is as frequently found without the Creed, as with it. This edition of the Creed is also sometimes found separate. [23] Whitaker's edition bears the following title,--"Visio Willielmi de Petro Plouhman, Item Visiones ejusdem de Dowel, Dobet, et Dobest. Or, The Vision of William concerning Piers Plouhman, and The Visions of the same concerning the Origin, Progress, and Perfection of Christian Life, &c. By Thomas Dunham Whitaker, LL.D., &c." 4to. London. Murray, 1813. [24] This manuscript was bought at Heber's sale for the British Museum, where it is classed as Additional MS. No. 10,574. * * * * * Corrections made to printed text Page xxxiii, Text II: "Al the welthe of this worlde" corrected from "... wordle". Page xxxix, foot: "undertake" corrected from "untertake". Line 935: "fructum" corrected from "fructrum". Line 3740: "myghtestow" corrected from "mgyhtestow". Headings: Passus VIII "incipit Do-wel" corrected from "Primus de Do-wel". Passus VIII "Primus de Do-wel" corrected from "Primus de Do-bet". Passus VIII clearly concerns Do-wel (see the Introduction); Passus XVI is the true "Primus de Do-bet". Line 5058: "Who" corrected from "Whe". Line 5384: "minuentur" corrected from "minuenter" (Ps. 33:11). Line 6186: "mansede" corrected from "mausede" (noted as erratum in Volume II). Line 6528: "vi rapiunt" corrected from "irapiunt" (noted as erratum in Volume II). Line 7624: "Nolite judicare, et non judicabimini" corrected from "Polite judicare, et not judicabimini" (Luke 6:37). 


c0: 43661
c1: Langland, William
c2: The Vision and Creed of Piers Ploughman, Volume 2
c6: 83166
c7: 6061
c8: 90
c9: 43661.txt
c10: 43661.txt
c4:
  Poverte is hateful good_; and, as I gesse, A ful gret _bringer out of besinesse_; A _gret amender_ It is al _baudy_ and to-tore also.

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  a.n; a.s; aboute; adam; ages; alle; amende; anglo; ayein; ben; beth; bifore; bileve; blood; body; book; bothe; cam; century; charité; chaucer; chirche; clene; clerkes; come; cometh; comune; conscience; coveitise; crist; cristene; cros; cum; day; deeth; dide; doon; dooth; ech; ende; erthe; est; etc; fader; faire; feith; fend; folk; following; forth; freres; fro; ful; gile; god; godes; good; goost; grace; great; grete; hadde; hand; hath; helle; hem; hem alle; herte; hevene; highte; hir; hire; hise; holden; holy; hope; hous; hus; hym; hymself; hymselve; ich; iii; jewes; jhesus; john; joye; kind; knowe; kynde; kyng; kynges; laste; lawe; leve; lewed; lif; liif; line; lond; longe; lord; lordes; love; lucifer; luke; lyf; lyve; maken; man; manere; manye; matth; men; mene; meny; mercy; mete; middle; moore; muche; myghte; myn; nat; nede; nevere; noght; non; noon; note; oon; oother; othere; oure; pacience; pas; passage; pees; penaunce; peple; piers; place; ploughman; plowman; poem; poverte; power; pres; pret; pride; psal; quath; qui; quod; rede; reson; riche; richesse; right; save; saxon; seide; shal; sholde; sire; som; sone; sorwe; soule; speche; spiritus; swiche; synne; tale; telleth; text; thanne; thauh; thee; thei; ther; thi; tho; thorugh; thou; thow; thre; thy; thyng; til; time; tree; trin; trowe; truthe; tyme; water; wel; wente; werkes; whan; whitaker; wille; withouten; wolde; word; yow

c11:
   Transcriber's note: A few obvious typographical errors have been corrected: they are listed at the end of the text. In this edition line numbers are displayed on every tenth line--in the printed work they were synchronised to the pagination, with sometimes only one number per page. Lines marked = were printed AND COUNTED as two lines. Text enclosed by underscores is in italics (_italics_). A carat character is used to denote superscription. A single character, or group enclosed enclosed in curly brackets, following the carat is superscripted (example: .xxx.^{ti}). In the main texts of The Vision and The Creed, the numbers of the original pages are enclosed in curly brackets to facilitate the use of the glossary. Project Gutenberg has the other volume of this work. Volume I: see http://www.gutenberg.org/ebooks/43660 * * * * * Library of Old Authors. THE VISION AND CREED OF PIERS PLOUGHMAN. EDITED, FROM A CONTEMPORARY MANUSCRIPT, WITH A HISTORICAL INTRODUCTION, NOTES, AND A GLOSSARY, BY THOMAS WRIGHT, M.A. F.S.A. &c. Corresponding Member of the Imperial Institute of France, Académie des Inscriptions et Belles-Lettres. IN TWO VOLUMES. VOL. II. _SECOND AND REVISED EDITION._ LONDON: REEVES AND TURNER, 196 STRAND. 1887. * * * * * {273} _Passus Decimus Quartus, etc._ "Ihave but oon hool hater," quod Haukyn; 8900 "I am the lasse to blame, Though it be soiled and selde clene: I slepe therinne o nyghtes. And also I have an houswif, Hewen and children,-- _Uxorem duxi, et ideo non possum venire._-- That wollen by-molen it many tyme, Maugree my chekes. It hath be laved in Lente And out of Lente bothe, 8910 With the sope of siknesse, That seketh wonder depe, And with the losse of catel, Looth for to a-gulte God of any good man, By aught that I wiste; And was shryven of the preest That gaf me for my synnes To penaunce pacience And povere men to fede, 8920 Al for coveitise of my cristendom In clennesse to kepen it. {274} And kouthe I nevere, by Crist! Kepen it clene an houre, That I ne soiled it with sighte Or som ydel speche, Or thorugh werk, or thorugh word, Or wille of myn herte, That I ne flobre it foule Fro morwe til even." 8930 "And I shal kenne thee," quod Conscience, "Of contricion to make That shal clawe thi cote Of alle kynnes filthe. _Cordis contritio, etc._ Do-wel shal wasshen and wryngen it Thorugh a wis confessour. _Oris confessio, etc._ Do-bet shal beten it and bouken it As bright as any scarlet, 8940 And engreyven it with good wille And Goddes grace to amende the, And sithen sende thee to satisfaccion For to sowen it after. _Satisfactio Do-best._ "Shal nevere cheeste by-molen it, Ne mothe after biten it, Ne fend ne fals man Defoulen it in thi lyve. Shal noon heraud ne harpour 8950 Have a fairer garnement Than Haukyn the actif man, And thow do by my techyng; Ne no mynstrall be moore worth Amonges povere and riche, Than Haukyns wif the wafrer, {275} With his _activa vita_." "And I shal purveie thee paast," quod Pacience, "Though no plough erye, And flour to fede folk with 8960 As best be for the soule, Though nevere greyn growed, Ne grape upon vyne. To alle that lyveth and loketh Liflode wolde I fynde, And that y-nogh shal noon faille Of thyng that hem nedeth, We sholde noght be to bisy Abouten oure liflode," _Ne solliciti sitis, etc. Volucres coeli 8970 Deus pascit, etc. Patientes vincunt._ Thanne laughed Haukyn a litel, And lightly gan swerye, "Who so leveth yow, by oure Lord! I leve noght he be blessed." "No," quod Pacience paciently; And out of his poke hente Vitailles of grete vertues For alle manere beestes, 8980 And seide, "Lo here liflode y-nogh! If oure bileve be trewe. For lent nevere was lif, But liflode were shapen, Wher-of or wher-fore Or wher-by to libbe. "First the wilde worm Under weet erthe, Fissh to lyve in the flood, {276} And in the fir the criket, 8990 The corlew by kynde of the eyr Moost clennest flessh of briddes, And bestes by gras and by greyn And by grene rootes, In menynge that alle men Myghte the same Lyve thorugh leel bileve And love, as God witnesseth." _Quodcunque petieritis a patre in nomine meo, etc. Et alibi: 9000 Non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei._ But I lokede what liflode it was That Pacience so preisede; And thanne was it a pece of the pater-noster, _Fiat voluntas tua._ "Have, Haukyn," quod Pacience, "And et this whan the hungreth, Or whan thow clomsest for cold, 9010 Or clyngest for drye; Shul nevere gyves thee greve, Ne gret lordes wrathe, Prison ne peyne; For _patientes vincunt_. By so that thow be sobre Of sighte and of tonge, In etynge and in handlynge, And in alle thi fyve wittes, Darstow nevere care for corn, 9020 Ne lynnen cloth ne wollen, Ne for drynke, ne deeth drede, But deye as God liketh, {277} Or thorugh hunger or thorugh hete, At his wille be it. For if thow lyve after his loore, The shorter lif the bettre. _Si quis amat Christum, Mundum non diliget istum._ "For thorugh his breeth beestes woxen 9030 And a-brood yeden. _Dixit et facta sunt, etc._ _Ergo_ thorugh his breeth mowen Men and beestes lyven, As holy writ witnesseth, Whan men seye hir graces. _Aperis tu manum tuam, et imples omne animal benedictione._ "It is founden that fourty wynter Folk lyvede withouten tulying; 9040 And out of the flynt sprong the flood That folk and beestes dronken; And in Elyes tyme Hevene was y-closed, That no reyn ne roon; Thus rede men in bokes 9046 That many wyntres men lyveden, And no mete ne tulieden. "Sevene slepe, as seith the book, Sevene hundred wynter, And lyveden withouten liflode, And at the laste thei woken. And if men lyvede as mesure wolde, Sholde nevere moore be defaute Amonges cristene creatures, If Cristes wordes ben trewe. "Ac unkyndenesse _caristiam_ maketh 9056 {278} Amonges cristen peple; And over plentee maketh pryde Amonges poore and riche. Therfore mesure is muche worth, 9060 It may noght be to deere; For the meschief and the meschaunce Amonges men of Sodome, Weex thorugh plentee of payn, And of pure sleuthe. _Otiositas et abundantia panis peccatum turpissimum nutrivit._ For thei mesured noght hemself Of that thei ete and dronke, Thei diden dedly synne 9070 That the devel liked, So vengeaunce fil upon hem For hir vile synnes; Thei sonken into helle, The citees echone. "For-thi mesure we us wel, And make oure feith oure sheltrom; And thorugh feith cometh contricion, Conscience woot wel, Which dryveth awey dedly synne, 9080 And dooth it to be venial. And though a man myghte noght speke, Contricion myghte hym save, And brynge his soule to blisse; For so that feith bere witnesse, That whiles he lyvede, he bilevede In the loore of the holy chirche. _Ergo_ contricion, feith, and conscience Is kyndeliche Do-wel, {279} And surgiens for dedly synnes 9090 Whan shrift of mouthe failleth. Ac shrift of mouth moore worthi is, If man be y-liche contrit; For shrift of mouthe sleeth synne, Be it never so dedly. _Per confessionem_ to a preest _Peccata occiduntur._ "Ther contricion dooth but dryveth it down Into a venial synne, As David seith in the Sauter, 9100 _Et quorum tecta sunt peccata_; Ac satisfaccion seketh out the roote, And bothe sleeth and voideth, An as it nevere hadde y-be To noghte bryngeth dedly synne, That it nevere eft is sene ne soor, But semeth a wounde y-heeled." "Where wonyeth Charité?" quod Haukyn, "I wiste nevere in my lyve Man that with hym spak, 9110 As wide as I have passed." "Ther parfit truthe and poore herte is, And pacience of tonge, Ther is Charité the chief chaumbrere For God hymselve." "Wheither paciente poverte," quod Haukyn, "Be moore plesaunt to our Drighte Than richesse rightfulliche wonne, And resonably despended?" "Ye, _quis est ille_?" quod Pacience; 9120 "Quik _laudabimus eum_. {280} Though men rede of richesse Right to the worldes ende, I wiste nevere renk that riche was, That whan he rekene sholde, Whan he drogh to his deeth day, That he ne dredde hym soore, And that at the rekenyng in arrerage fel Rather than out of dette. Ther the poore dar plede, 9130 And preve by pure reson, To have allowance of his lord, By the lawe he it cleymeth; Joye, that nevere joye hadde, Of rightful jugge he asketh, And seith 'Lo! briddes and beestes That no blisse ne knoweth, And wilde wormes in wodes, Thorugh wyntres thow hem grevest; And makest hem wel neigh meke, 9140 And mylde for defaute; And after thow sendest hem somer, That is hir sovereyn joye, And blisse to alle that ben, Bothe wilde and tame.' "Thanne may beggeris as beestes After boote waiten, That al hir lif han lyved In langour and in defaute, But God sente hem som tyme 9150 Som manere joye Outher here or ellis where, Kynde wolde it nevere; For to wrotherhele was he wroght That nevere was joye shapen. {281} Aungeles that in helle now ben Hadden joye som tyme; And Dives in the deyntees lyvede, And in _douce vie_. Right so reson sheweth 9160 That the men that were riche, And hir makes also, Lyvede hir lif in murthe. "Ac God is of wonder wille, By that kynde wit sheweth, To gyve many man his mede Er he it have deserved. Right so fareth God by some riche, Ruthe me it thynketh; For thei han hir hire heer, 9170 And hevene, as it were, And greet likynge to lyve Withouten labour of bodye: And whan he dyeth, ben disalowed, As David seith in the Sauter: _Dormierunt, et nihil invenerunt._ And in another stede also: _Velut somnium surgentium, Domine, in civitate tua, et ad nihilum rediges, etc._ 9180 "Allas! that richesse shal reve And robbe mannes soule From the love of oure Lord, At his laste ende. "Hewen, that han hir hire afore, Arn evere moore nedy; And selden deyeth he out of dette, That dyneth er he deserve it, And til he have doon his devoir {282} And his dayes journée. 9190 For whan a werkman hath wroght, Than many men se the sothe What he were worthi for his werk, And what he hath deserved; And noght to fonge bifore, For drede of disalowyng. "So I seye by yow riche, It semeth noght that ye shulle Have hevene in youre here dwellyng, And hevene also therafter; 9200 Right so as a servaunt taketh his salarie bifore, And siththe wolde clayme moore, As he that noon hadde, And hath hire at the laste. It may noght be, ye riche men, Or Mathew on God lyeth: _Væ! deliciis ad delicias difficile est transire._ "Ac if ye riche have ruthe, And rewarde wel the poore, 9210 And lyven as lawe techeth, And doon leauté to hem alle, Crist of his curteisie Shal conforte yow at the laste, And rewarden alle double richesse That rewful hertes habbeth. And as an hyne that hadde His hire er he bigonne, And whan he hath doon his devoir wel Men dooth hym oother bountee, 9220 Gyveth hym a cote above his covenaunt, {283} Right so Crist gyveth hevene Bothe to riche and to noght riche That rewfulliche libbeth; And alle that doon hir devoir wel Han double hire for hir travaille, Here forgifnesse of hir synnes, And hevene blisse after. "Ac it is but selde y-seien, As by holy seintes bokes, 9230 That God rewarded double reste To any riche wye. For muche murthe is amonges riche, As in mete and clothyng; And muche murthe in May is Amonges wilde beestes, And so forth while somer lasteth Hir solace dureth. "Ac beggeris aboute Midsomer Bred-lees thei slepe. And yet is wynter for hem worse, For weet shoed thei gone, A-furst soore and a-fyngred, And foule y-rebuked, 9244 And a-rated of riche men That ruthe is to here. Now, Lord, sende hem somer, And som maner joye, Hevene after hir hennes goyng, That here han swich defaute, For alle myghtestow have maad Noon mener than oother, And y-liche witty and wise, If thee wel hadde liked. But, Lord, have ruthe on thise riche men, 9254 {284} That rewarde noght thi prisoners. Of the good that thow hem gyvest _Ingrati_ ben manye; Ac, God, of thi goodnesse Gyve hem grace to amende. For may no derthe be hem deere, 9260 Droghte ne weet hem greve, Ne neither hete ne hayll; Have thei hir heele, Of that thei wilne and wolde Wanteth hem noght here. "Ac poore peple thi prisoners, Lord, in the put of meschief, Conforte tho creatures, That muche care suffren Thorugh derthe, thorugh droghte, 9270 Alle hir dayes here, Wo in wynter tymes For wantynge of clothes, And in somer tyme selde Soupen to the fulle. Conforte thi carefulle, Crist, in thi richesse; For how thow confortest alle creatures, Clerkes bereth witnesse: _Convertimini ad me, et salvi eritis_. 9280 "Thus _in genere_ of gentries Jhesu Crist seide, To robberis and to reveris, To riche and to poore, Thou taughtest hem in the Trinité To taken bapteme, And to be clene through that cristnyng Of alle kynnes synne; {285} And if us fille thorugh folie To falle in synne after, 9290 Confession and knowlichynge In cravynge thi mercy, Shulde amenden us as manye sithes As man wolde desire. And if the pope wolde plede ayein, And punysshe us in conscience, He sholde take the acquitaunce as quyk, And to the queed shewen it. _Pateat, etc. per passionem Domini._ And putten of so the pouke, 9300 And preven us under borwe. Ac the parchemyn of this patente Of poverte be moste, And of pure pacience, And parfit bileve. "Of pompe and of pride The parchemym decourreth, And principalliche of al the peple, But thei be poore of herte; Ellis is al on ydel, 9310 Al that evere writen Pater-nostres and penaunce, And pilgrymages to Rome; But oure spences and spendynge Sprynge of a trewe wille, Ellis is al our labour lost, Lo! how men writeth In fenestres at the freres, If fals be the foundement. For-thi cristene sholde be in commune riche, 9320 Noon coveitous for hymselve. {286} "For sevene synnes ther ben, That assaillen us evere; The fend folweth hem alle, And fondeth hem to helpe. Ac with richesse that ribaud He rathest men bigileth. For ther that richesse regneth, Reverence folweth; And that is plesaunt to pride, 9330 In poore and in riche. And the riche is reverenced By reson of his richesse, Ther the poore is put bihynde, And peraventure kan moore Of wit and of wisdom, That fer awey is bettre Than richesse or reautee, And rather y-herd in hevene. For the riche hath muche to rekene; 9340 And many tyme hym that walketh The heighe wey to hevene-ward, Richesse hym letteth,-- _Ita inpossibile diviti, etc._-- Ther the poore preesseth bifore the riche, With a pak at his rugge,-- _Opera enim illorum sequuntur illos_.-- Batauntliche, as beggeris doon, And boldeliche he craveth, For his poverte and his pacience, 9350 A perpetuel blisse. _Beati pauperes, quoniam ipsorum est regnum cælorum._ "And pride in richesse regneth Rather than in poverte; {287} Arst in the master than in the man Som mansion he haveth. Ac in poverte, ther pacience is, Pride hath no myghte, Ne none of the sevene synnes 9360 Sitten ne mowe ther longe, Ne have power in poverte, If pacience folwe. For the poore is ay prest To plese the riche, And buxom at hise biddynges, For his broke loves; And boxomnesse and boost Arn evere moore at werre, And either hateth oother 9370 In alle maner werkes. "If wrathe wrastle with the poore, He hath the worse ende; And if thei bothe pleyne, The poore is but feble; And if he chide or chatre, Hym cheveth the worse. "And if coveitise cacche the poore, Thei may noght come togideres; And by the nekke namely 9380 Hir noon may hente oother. For men knowen wel that coveitise Is of kene wille, And hath hondes and armes Of ful greet lengthe; And poverte nys but a petit thyng, Apereth noght to his navele; And lovely layk was it nevere Bitwene the longe and the shorte. {288} "And though avarice wolde angre the poore, 9390 He hath but litel myghte; For poverte hath but pokes To putten in hise goodes, Ther avarice hath almaries, And yren bounden cofres. And wheither be lighter to breke, And lasse boost maketh, A beggeris bagge Than an yren bounde cofre? "Lecherie loveth hym noght, 9400 For he gyveth but litel silver, Ne dooth hym noght dyne delicatly, Ne drynke wyn ofte. A straw for the stuwes! Thei stoode noght, I trowe, Hadde thei no thyng but of poore men, Hir houses stoode untyled. "And though sleuthe suwe poverte, And serve noght God to paie, Meschief is his maister, 9410 And maketh hym to thynke That God is his grettest help, And no gome ellis; And he is servaunt, as he seith, And of his sute bothe; And wheither he be or be noght, He bereth the signe of poverte, And in that secte oure Saveour Saved al mankynde. For-thi every poore that pacient is, 9420 May cleymen and asken After hir endynge here {289} Hevene riche blisse, "Muche hardier may he asken, That here myghte have his wille In lond and in lordshipe, And likynge of bodie, And for Goddes love leveth al, Any lyveth as a beggere; And as a mayde for mannes love 9430 Hire moder forsaketh, Hir fader and alle hire frendes, And folweth hir make. Muche moore is to love Of hym that swich oon taketh, Than is that maiden That is maried thorugh brocage, As by assent of sondry parties, And silver to boote, Moore for coveitise of good 9440 Than kynde love of bothe. So it fareth by ech a persone That possession forsaketh, And put hym to be pacient. And poverte weddeth, The which is sib to God hymself, And so to hise seintes." "Have God my trouthe!" quod Haukyn, "Ye preise faste poverte, What is poverte with pacience," quod he; 9450 "Proprely to mene?" "_Paupertas_," quod Pacience, "_est odibile bonum, remotio curarum, possessio sine calumnia, donum Dei, sanitatis mater, {290} absque sollicitudine semita, sapientiæ temperatrix, negotium sine damno, incerta fortuna, absque sollicitudine felicitas._" 9460 "I kan noght construe al this," quod Haukyn, "Ye moste kenne me this on Englissh." "In Englissh," quod Pacience, "It is wel hard wel to expounen; Ac som deel I shal seyen it, By so thow understonde: Poverte is the firste point That pride moost hateth; Thanne is it good by good skile, Al that agasteth pride. 9470 Right as contricion is confortable thyng, Conscience woot wel, And a sorwe of hymself, And a solace to the soule, So poverte propreliche, Penaunce and joye, Is to the body Pure spiritual helthe. _Ergo paupertas est odibile bonum._ And contricion confort, 9480 And _cura animarum_. "Selde sit poverte, The sothe to declare; For as justice to jugge men, Enjoyned is no poore, Ne to be mair above men Ne mynystre under kynges; Selde is any poore y-put {291} To punysshen any peple. _Remotio curarum._ 9490 _Ergo_ poverte and poore men Perfournen the comaundement, _Nolite judicare Quemquam_ the thridde," "Selde is any poore riche, But of rightful heritage; Wynneth he noght with wightes false, Ne with unseled mesures, Ne borweth of hise neighebores, But that he may wel paie. 9500 _Possessio sine calumnia._ "The ferthe is a fortune That florissheth the soule, With sobretee fram alle synne, And also yit moore It afaiteth the flessh Fram folies ful manye, A collateral confort, Cristes owene gifte. _Donum Dei._ 9510 "The fifte is moder of helthe, A frend in alle fondynges, And for the land evere a leche, A lemman of alle clennesse. _Sanitatis mater._ "The sixte is a path of pees, Ye, thorugh the paas of Aultone Poverte myghte passe Withouten peril of robbyng. For ther that poverte passeth, 9520 Pees folweth after; And ever the lasse that he bereth, {292} The hardier he is of herte. For-thi seith Seneca, _Paupertas est absque sollicitudine semita_ = And an hardy man of herte, Among an heep of theves. _Cantabit paupertas coram latrone viatore._ 9530 "The seventhe is welle of wisedom, And fewe wordes sheweth; Therfore lordes alloweth hym litel, Or listneth to his reson, For he tempreth the tonge to trutheward, And no tresor coveiteth _Sapientiæ temperatrix._ "The eightethe is a lele labour, And looth to take moore Than he may wel deserve, 9540 In somer or in wynter. And if he chaffareth, he chargeth no losse, Mowe he charité wynne. _Negotium sine damno._ "The nynthe is swete to the soule, No sugre is swetter. For pacience is payn For poverte hymselve, And sobretee swete drynke And good leche in siknesse. 9550 Thus lered me a lettred man, For oure Lordes love of hevene; Seint Austyn a blessed lif Withouten bisynesse ladde For body and for soule, _Absque sollicitudine felicitas_. {293} Now God, that alle good gyveth, Graunte his soule reste That this first wroot to wissen men What poverte was to mene!" 9560 "Allas!" quod Haukyn the actif man tho, "That after my cristendom I ne hadde be deed and dolven For Do-welis sake! So hard it is," quod Haukyn, "To lyve and to do no synne. Synne seweth us evere," quod he, And sory gan wexe, And wepte water with hise eighen, And weyled the tyme 9570 That he evere dide dede That deere God displesed; Swound and sobbed And siked ful ofte, That evere he hadde lond outher lordshipe, Lasse other moore, Or maistrie over any man Mo than of hymselve. "I were noght worthi, woot God!" quod Haukyn, "To werien any clothes, 9580 Ne neither sherte ne shoon, Save for shame one To covere my careyne," quod he; And cride mercy faste, And wepte and wailede; And therwith I awakede. 9586 * * * * * {294} _Passus Decimus Quintus, etc. finit Do-wel, et incipit Do-bet._ Ac after my wakynge, 9587 It was wonder longe Er I koude kyndely Knowe what was Do-wel. And so my wit weex and wanyed, Til I a fool weere; And some lakkede my lif, Allowed it fewe, And lete me for a lorel, And looth to reverencen Lordes or ladies, Or any lif ellis; As persons in pelure, With pendauntz of silver; 9600 To sergeauntz ne to swiche Seide I noght ones, "God loke yow, lordes!" Ne loutede faire; That folk helden me a fool, And in that folie I raved. Til reson hadde ruthe on me, And rokked me a-slepe, Til I seigh, as it sorcerie were, A sotil thyng withalle; 9610 {295} Oon withouten tonge and teeth Tolde me whider I sholde, And wherof I cam, and of what kynde; I conjured hym at the laste, If he were Cristes creature Anoon me to tellen. "I am Cristes creature," quod he, "And cristene in many a place, In Cristes court y-knowe wel, And of his kyn a party. 9620 Is neither Peter the porter, Nor Poul with his fauchon, That wole defende me the dore, Dynge I never so late; At mydnyght, at mydday, My vois so is knowe, That ech a creature of his court Welcometh me faire." "What are ye called," quod I, "in that court, Among Cristes peple?" 9630 "The whiles I quikne the cors," quod he, "Called am I _Anima_; And whan I wilne and wolde, _Animus_ ich hatte; And for that I kan knowe, Called am I _Mens_; And whan I make mone to God, _Memoria_ is my name; And whan I deme domes, And do as truthe techeth, 9640 Thanne is _Ratio_ my righte name, Reson on Englisshe; {296} And whan I feele that folk telleth, My firste name is _Sensus_, And that is wit and wisdom, The welle of alle craftes. And whan I chalange or chalange noght, Chepe or refuse, Thanne am I _Conscience_ y-called, Goddes clerk and his notarie; 9650 And whan I love leelly Oure Lord and alle othere, Thanne is lele Love my name, And in Latyn _Amor_; And whan I flee fro the flesshe, And forsake the careyne, Thanne am I a spirit specheless, _Spiritus_ thanne iche hatte. Austyn and Ysodorus, Either of hem bothe, 9660 Nempnede me thus to name, And now thow myght chese How thow coveitest to calle me, For now thow knowest my names." _Anima pro diversis actionibus diversa nomina sortitur; dum vivificat corpus, anima est; dum vult, animus est; dum scit, mens est; dum recolit, memoria est; dum judicat, 9670 ratio est; dum sentit, sensus est; dum amat, amor est; dum negat vel consentit, conscientia est; dum spirat, spiritus est._ "Ye ben as a bisshope," quod I, {297} Al bourdynge that tyme; "For bisshopes y-blessed, Thei bereth manye names, _Præsul_ and _pontifex_, 9680 And _metropolitanus_, And othere names an heep, _Episcopus_ and _pastor_." "That is sooth," seide he; "Now I se thi wille; Thow woldest knowe and konne The cause of alle my names, And of me, if thow myghtest, Me thynketh by thi speche." "Ye, sire," I seide, 9690 "By so no man were greved, Alle the sciences under sonne, And alle the sotile craftes, I wolde I knewe and kouthe Kyndely in myn herte." "Thanne artow inparfit," quod he, "And oon of Prides knyghtes; For swich a lust and likyng Lucifer fel from hevene." _Ponam pedem meum in aquilone, et 9700 similis ero altissimo._ "It were ayeins kynde," quod he, "And alle kynnes reson, That any creature sholde konne al, Except Crist oone: Ayein swiche Salomon speketh, And despiseth hir wittes, And seith, _Sicut qui mel comedit multum, non est ei bonum; sic qui scrutator est majestatis, 9710 opprimitur a gloria_. {298} "To Englisshe men this is to mene, That mowen speke and here, The man that muche hony eteth, His mawe it engleymeth; And the moore that a man Of good matere hereth, But he do therafter, It dooth hym double scathe. _Beatus est_, seith seint Bernard, 9720 _Qui scripturas legit, Et verba vertit in opera_ Fulliche to his power. Coveitise to konne And to knowe sciences, Putte out of Paradis Adam and Eve. _Scientiæ appetitus hominem inmortalitatis gloria spoliavit._ "And right as hony is yvel to defie, 9730 And engleymeth the mawe; Right so he that thorugh reson Wolde the roote knowe Of God and of hise grete myghtes, Hise graces it letteth. For in the likynge lith a pride, And licames coveitise, Ayein Cristes counseil And alle clerkes techynge; That is _Non plus sapere quam oportet sapere_ = "Freres and fele othere maistres, 9742 That to lewed men prechen, Ye moeven materes unmesurable {299} To tellen of the Trinité, That ofte tymes the lewed peple Of hir bileve doute. Bettre it were to manye doctours To leven swich techyng, And tellen men of the ten comaundmentz, 9750 And touchen the sevene synnes, And of the braunches that burjoneth of hem, And bryngen men to helle, And how that folk in folies Misspenden hir fyve wittes, As wel freres as oother folk Foliliche spenden In housynge, in haterynge, And in to heigh clergie shewynge, Moore for pompe than for pure charité, 9760 The peple woot the sothe, That I lye noght, loo! For lordes ye plesen, And reverencen the riche The rather for hir silver _Confundantur omnes qui adorant sculptilia. Et alibi: Ut quid diligitis vanitatem, et quæritis mendacium._ "Gooth to the glose of thise vers, 9770 Ye grete clerkes; If I lye on yow to my lewed wit, Ledeth me to brennyng. For as it semeth, ye forsaketh No mannes almesse Of usurers, of hoores, {300} Of avarouse chapmen; And louten to thise lordes That mowen lene yow nobles, Ayein youre rule and religion, 9780 I take record at Jhesus, That seide to hise disciples, _Ne sitis personarum acceptores_. Of this matere I myghte Make a long bible! Ac of curatours of cristen peple, As clerkes bereth witnesse, I shal tellen it, for truthes sake, Take hede who so liketh. "As holynesse and honesté 9790 Out of holy chirche spredeth Thorugh lele libbynge men That Goddes lawe techen; Right so out of holi chirche Alle yveles spryngeth, There inparfit preesthode is, Prechours and techeris. I se it by ensaunple In somer tyme on trowes: Ther some bowes ben leved, 9800 And some bereth none, Ther is a meschief in the morre Of swiche manere bowes. "Rightso bi persons and preestes, And prechours of holi chirche, That aren roote of the right feith To rule the peple. And ther the roote is roten, Reson woot the sothe, Shal nevere flour ne fruyt 9810 {301} Ne fair leef be greene. For-thi wolde ye, lettrede, leve The lecherie of clothyng; And be kynde, as bifel for clerkes, And curteise of Cristes goodes, Trewe of youre tonge, And of youre tail bothe, And hatien to here harlotrie; And noght to underfonge Tithes, but of trewe thyng, 9820 Y-tilied or chaffared; Lothe were lewed men, But thei youre loore folwede, And amendeden hem that mysdoon Moore for youre ensaumples, Than for to prechen and preven it noght, Ypocrisie it semeth; The which in Latyn Is likned to a dongehill That were bi-snewed with snow, 9830 And snakes withinne; Or to a wal that were whit-lymed, And were foul withinne; "Right so manye preestes, Prechours and prelates, Ye aren enblaunched with _bele paroles_, And with clothes also; Ac youre werkes and youre wordes ther under, Aren ful unloveliche. Johannes Crisostomus 9840 Of clerkes speketh and preestes; _Sicut de templo omne bonum progreditur, sic de templo omne malum procedit. Si sacerdotium {302} integrum fuerit, tota floret ecclesia: si autem corruptum fuerit, omnis fides marcida est. Si sacerdotium fuerit in peccatis, totus populus convertitur ad peccandum. Sicut 9850 cum videris arborem pallidam et marcidam, intelligis quod vitium habet in radice. Ita cum videris populum indisciplinatum et irreligiosum, sine dubio sacerdotium ejus non est sanum._ "If lewed men wiste What this Latyn meneth, And who was myn auctour, 9860 Muche wonder me thinketh, But if many a preest beere, For hir baselardes and hir broches, A peire of bedes in hir hand, And a book under hir arme. Sire Johan and sire Geffrey Hath a girdel of silver. A baselard or a ballok-knyf, With botons over gilte; Ac a porthors that sholde be his plow 9870 _Placebo_ to sigge, Hadde he nevere service to save silver therto. Seith it with ydel wille. "Allas! ye lewed men, Muche lese ye on preestes. Ac thing that wikkedly is wonne, And with false sleightes, Wolde nevere the wit of witty God {303} But wikkede men it hadde, The whiche arn preestes inparfite, 9880 And prechours after silver, Executours and sodenes, Somonours and hir lemmannes; That that with gile was geten, Ungraciousliche is despended; So harlotes and hores Arn holpe with swiche goodes, And Goddes folk, for defaute therof, For-faren and spillen. "Curatours of holy kirke, 9890 As clerkes that ben avarouse, Lightliche that thei leven, Losels it habbeth, Or deieth intestate, And thanne the bisshope entreth And maketh murthe thermyd, And hise men bothe, And seyen he was a nygard That no good myghte aspare To frend ne to fremmed, 9900 The fend have his soule! For a wrecchede hous held he Al his lif tyme; And that he spared and bisperede, Dispende we in murthe; By lered, by lewed, That looth is to despende. Thus goon hire goodes. Be the goost faren. Ac for goode men, God woot! 9910 Greet doel men maken, And bymeneth goode mete gyveres, {304} And in mynde haveth, In preieres and in penaunces, And in parfit charité." "What is charité?" quod I tho. "A childisshe thyng," he seide. "_Nisi efficiamini parvuli, non intrabitis in regnum cælorum._ Withouten fauntelté or folie, 9920 A fre liberal wille." "Where sholde men fynde swich a frend, With so fre an herte?" "I have lyved in londe," quod he, "My name is Longe-wille; And fond I nevere ful charité Byfore ne bihynde. Men beth merciable To mendinauntz and to poore, And wollen lene ther thei leve 9930 Lelly to ben paied. Ac charité that Poul preiseth best, And moost plesaunt to oure Lord, Is _Non inflatur, non est ambitiosa, non quærit quæ sua sunt, etc_. "I seigh nevere swich a man, So me God helpe! That he ne wolde aske after his, And outher while coveite Thyng that neded hym noght, 9940 And nyme it, if he myghte. "Clerkes kenne me That Crist is in alle places; Ac I seigh hym nevere soothly, But as myself in a mirour: _In ænigmate tunc facie ad faciem._ {305} And so I trowe trewely, By that men telleth of charité, It is noght chaumpions fight, Ne chaffare, as I trowe, 9950 "Charité," quod he, "ne chaffareth noght, Ne chalangeth, ne craveth; As proud of a peny, As of a pound of golde; And is as glad of a gowne Of a gray russet, As of a tunycle of Tarse, Or of trie scarlet. He is glad with alle glade, And good til alle wikkede, 9960 And leveth and loveth alle That oure Lord made. Corseth he no creature, Ne he kan bere no wrathe, Ne no likynge hath to lye, Ne laughe men to scorne; Al that men seyn, he leet it sooth, And in solace taketh, And alle manere meschiefs In myldenesse he suffreth. 9970 Coveiteth he noon erthely good, But hevene riche blisse, Hath he anye rentes or richesse, Or anye riche frendes. "Of rentes nor of richesse Ne rekketh he nevere; For a frend that fyndeth hym, Failed hym nevere at neede. _Fiat voluntas tua_ Fynt hym evere moore; 9980 {306} And if he soupeth, eteth but a sop Of _spera in Deo_. He kan portreye wel the paternoster, And peynte it with aves; And outher while he is woned To wenden on pilgrymages, Ther poore men and prisons liggeth, Hir pardon to have. Though he bere hem no breed, He bereth hem swetter liflode, 9990 Loveth hem as oure Lord biddeth, And loketh how thei fare. "And whan he is wery of that werk, Than wole he som tyme Labouren in lavendrye Wel the lengthe of a mile, And yerne into youthe, And yepeliche speke Pride with al the appurtenaunces, And pakken hem togideres, 10000 And bouken hem at his brest, And beten hem clene, And leggen on longe, With _laboravi in gemitu meo_; And with warm water at hise eighen Wasshen hem after. And thanne he syngeth whan he doth so, And som tyme seith wepynge, _Cor contritum et humiliatum, Deus, non despicies_." 10010 "By Crist! I wolde that I knewe hym," quod I, "No creature levere!" "Withouten help of Piers Plowman," quod he, {307} "His persone sestow nevere." "Wheither clerkes knowen hym," quod I, "That kepen holi kirke?" "Clerkes have no knowyng," quod he, "But by werkes and by wordes. Ac Piers the Plowman Parceyveth moore depper 10020 What is the wille and wherfore That many wight suffreth. _Et vidit Deus cogitationes eorum._ For ther are ful proude herted men, Pacient of tonge, And buxome as of berynge To burgeises and to lordes, And to poore peple Han pepir in the nose, And as a lyoun he loketh, 10030 Ther men lakken hise werkes. "For ther are beggeris and bidderis, Bedemen as it were, Loken as lambren, And semen ful holy; Ac it is moore to have hir mete With swich an esy manere, Than for penaunce and perfitnesse, The poverte that swiche taketh. "Therfore by colour ne by clergie 10040 Knowe shaltow nevere, Neither thorugh wordes ne werkes, But thorugh wil oone. And that knoweth no clerk, Ne creature on erthe, But Piers the Plowman {308} _Petrus, i. Christus._ For he nys noght in lolleris, Ne in lond leperis heremytes, Ne at ancres there a box hangeth, 10050 Alle swiche thei faiten. Fy on faitours, And _in fautores suos_! For charité is Goddes champion, And as a good child hende, And the murieste of mouth At mete where he sitteth. The love that lith in his herte Maketh hym light of speche, And is compaignable and confortatif, 10060 As Crist bit hymselve. _Nolite fieri sicut hypocritæ tristes, etc._ For I have seyen hym in silk, And som tyme in russet, Bothe in grey and in grys, And in gilt harneis; And as gladliche he it gaf To gomes that it neded. "Edmond and Edward Bothe were kynges, 10070 And seintes y-set, For charité hem folwede. "I have y-seyen charité also Syngen and reden, Riden and rennen In raggede wedes; Ac biddynge as beggeris Biheld I hym nevere. Ac in riche robes Rathest he walketh, 10080 {309} Y-called and y-crymyled, And his crowne y-shave; And in a freres frokke He was y-founden ones, Ac it is fern ago, In seint Fraunceis tyme: In that secte siththe To selde hath he ben founde. "Riche men he recomendeth, And of hir robes taketh, 10090 That withouten wiles Ledeth hir lyves. _Beatus est dives qui, etc._ "In kynges court he cometh ofte, Ther the counseil is trewe; Ac if coveitise be of the counseil, He wolnoght come therinne, "In court amonges japeris He cometh noght but selde, For braulynge and bakbitynge, 10100 And berynge of fals witnesse. "In the consistorie bifore the commissarie He cometh noght but ofte; For hir lawe dureth over longe, But if thei lacchen silver, And matrimoyne for moneie Maken and unmaken; And that conscience and Crist Hath y-knyt faste, Thei undoon it unworthily, 10110 Tho doctours of lawe. "Ac I ne lakke no lif, But, Lord, amende us alle, {310} And gyve us grace, good God, Charité to folwe. For who so myghte meete myd hym, Swiche maneres hym eileth, Neither he blameth ne banneth, Bosteth ne preiseth, Lakketh ne loseth, 10120 Ne loketh up sterne, Craveth ne coveiteth, Ne crieth after moore. _In pace in idipsum dormiam, etc._ "The mooste liflode that he lyveth by, Is love in Goddes passion; Neither he biddeth ne beggeth, Ne borweth to yelde, Misdooth he no man, Ne with his mouth greveth. 10130 "Amonges cristene men This myldenesse sholde laste. In alle manere angres Have this at herte, That theigh thei suffrede al this, God suffrede for us moore, In ensample we sholde do so, And take no vengeaunce Of oure foes that dooth us falsnesse, That is oure fadres wille. 10140 "For wel may every man wite, If God hadde wold hymselve, Sholde nevere Judas ne Jew Have Jhesu doon on roode, Ne han martired Peter ne Poul, Ne in prison holden. Ac he suffrede in ensample {311} That we sholde suffren also, And seide to swiche that suffre wolde, That _patientes vincunt_. 10150 "_Verbi gratia_," quod he, "And verray ensamples manye, In _Legenda Sanctorum_, The lif of holy seintes, What penaunce and poverte And passion thei suffrede, In hunger, in hete, In alle manere angres. "Antony and Egidie, And othere holy fadres, 10160 Woneden in wildernesse Among wilde beestes; Monkes and mendinauntz, Men by hemselve, In spekes and in spelonkes, Selde speken togideres. "Ac neither Antony ne Egidie, Ne heremyte that tyme, Of leons ne of leopardes No liflode ne toke; 10170 But of foweles that fleeth, Thus fyndeth men in bokes. Except that Egidie After an hynde cride, And thorugh the mylk of that mylde beest The man was sustened; And day bi day hadde he hire noght His hunger for to slake, But selden and sondry tymes, As seith the book and techeth. 10180 "Antony a dayes, {312} Aboute noon tyme, Hadde a brid that broughte hym breed, That he by lyvede; And though the gome hadde a gest, God fond hem bothe. "Poul _primus heremita_ Hadde parroked hymselve, That no man myghte hym se For mosse and for leves; 10190 Foweles hym fedde Fele wyntres withalle, Til he foundede freres Of Austynes ordre. Poul, after his prechyng, Paniers he made, And wan with hise hondes That his wombe neded. "Peter fisshed for his foode, And his felawe Andrew; 10200 Som thei solde and som thei soden, And so thei lyved bothe. "And also Marie Maudeleyne By mores lyvede and dewes Ac moost thorugh devocion And mynde of God almyghty. I sholde noght thise seven daies Siggen hem alle, That lyveden thus for oure Lordes love Many longe yeres. 10210 "Ac ther ne was leon ne leopard That on laundes wenten, Neither bere ne boor, Ne oother beest wilde, That ne fil to hir feet, {313} And fawned with the taillies; And if thei kouthe han y-carped, By Crist! as I trowe, Thei wolde have y-fed that folk Bifore wild foweles. 10220 Ac God sente hem foode by foweles, And by no fierse beestes, In menynge that meke thyng Mylde thyng sholde fede. "Ac who seith religiouses Rightfulle men sholde fede, And lawefulle men to lif-holy men Liflode sholde brynge; And thanne wolde lordes and ladies Be looth to agulte, 10230 And to taken of hir tenauntz Moore than trouthe wolde, Foulde thei that freres Wolde forsake hir almesses, And bidden hem bere it There it was y-borwed. For we ben Goddes foweles, And abiden alwey Til briddes brynge us That we sholde lyve by. 10240 For hadde ye potage and payn y-nogh, And peny ale to drynke, And a mees thermyd Of o maner kynde, Ye hadde right y-nogh, ye religiouse, And so youre rule me tolde. _Nunquam, dicit Job, rugit onager cum herbam habuerit, aut mugiet bos cum ante plenum præsepe {314} steterit. Brutorum animalium 10250 natura te condemnat, quia cum eis pabulum commune sufficiat, ex adipe prodiit iniquitas tua._ "If lewed men knewe this Latyn, Thei wolde loke whom thei yeve, And avisen hem bifore A fyve dayes or sixe, Er thei amortisede to monkes Or chanons hir rente. Allas! lordes and ladies, 10260 Lewed counseil have ye, To gyve from youre heires That youre aiels yow lefte, And gyveth it to bidde for yow Fo swiche that ben riche, And ben founded and feffed ek To bidde for othere. "Who perfourneth this prophecie Of the peple that now libbeth? _Dispersit, dedit pauperibus._ 10270 "If any peple perfourne that text, It are thise poore freres; For that thei beggen aboute, In buyldynge thei spende it, And on hemself som, And swiche as ben hir laborers; And of hem that habbeth thei taken, And gyveth hem that habbeth. "Ac clerkes and knyghtes, And communers that ben riche, 10280 Fele of yow fareth As if I a forest hadde {315} That were ful of faire trees, And I fondede and caste How I myghte mo therinne Amonges hem sette. "Right so, ye riche, Ye robeth that ben riche, And helpeth hem that helpeth yow, And gyveth ther no nede is. 10290 As who so filled a toune Of a fressh ryver, And wente forth with that water To woke with Temese; Right so, ye riche, Ye robeth and fedeth Hem that han as ye han, Hem ye make at ese. "Ac religiouse that riche ben, Sholde rather feeste beggeris 10300 Than burgeises that riche ben, As the book techeth. _Quia sacrilegium est res pauperum non pauperibus dare. Item: Peccatoribus dare, est dæmonibus immolare. Item: Monache, si indiges et accipis, potius das quam accipis; si autem non eges et accipis, rapis. Porro non indiget monachus, si 10310 habeat quod naturæ sufficit._ "For-thi I counseille alle cristene To conformen hem to charité, For charité withouten chalangynge Unchargeth the soule, And many a prison fram purgatorie {316} Thorugh his preieres he delivereth. Ac ther is a defaute in the folk That the feith kepeth; Wherfore folk is the febler, 10320 And noght ferm of bileve, As in lussheburwes is a luther alay, And yet loketh he lik a sterlyng; The merk of that monee is good, Ac the metal is feble. "And so it fareth by som folk now, Thei han a fair speche, Crowne and cristendom, The kynges mark of hevene; Ac the metal, that is mannes soule, 10330 With synne is foule alayed. Bothe lettred and lewed Beth alayed now with synne, That no lif loveth oother, Ne oure Lord, as it semeth. For thorugh werre and wikkede werkes, And wederes unresonable, Weder-wise shipmen, And witty clerkes also, Han no bileve to the lifte, 10340 Ne to the loore of philosofres. "Astronomiens al day In hir art faillen, That whilom warned bifore What sholde falle after. "Shipmen and shepherdes, That with ship and sheep wenten, Wisten by the walkne What sholde bitide, As of wedres and wyndes 10350 {317} Thei warned men ofte. "Tilieris, that tiled the erthe, Tolden hir maistres, By the seed that thei sewe, What thei selle myghte, And what to lene, and what to lyve by, The lond was so trewe. "Now faileth the folk of the flood, And of the lond bothe, Shepherdes and shipmen, 10360 And so do thise tilieris, Neither thei konneth ne knoweth Oon cours bifore another. "Astronomyens also Aren at hir wittes ende, Of that was calculed of the element The contrarie thei fynde; Grammer, the ground of al, Bigileth now children, For is noon of this newe clerkes, 10370 Who so nymeth hede, Naught oon among an hundred That an auctour kan construwe, Ne rede a lettre in any langage But in Latyn or in Englissh. "Go now to any degree, And but if gile be maister, And flaterere his felawe Under hym to fourmen, Muche wonder me thynketh 10380 Amonges us alle, Doctours of decrees And of divinité maistres, That sholde konne and knowe {318} Alle kynnes clergie, And answere to argumentz, And also to a _quodlibet_; I dar noght siggen it for shame, If swiche were apposed, Thei sholde faillen of her philosophie, 10390 And in phisik bothe. "Wherfore I am a-fered Of folk of holy kirke, Lest thei overhuppen, as oothere doon, In office and in houres; And if they overhuppe, as I hope noght, Oure bileve suffiseth; As clerkes in Corpus Christi feeste Syngen and reden, That _sola fides sufficit_ 10400 To save with lewed peple; And so may Sarzens be saved, Scribes, and Jewes. "Allas, thanne! but our looresmen Lyve as thei leren us, And for hir lyvynge that lewed men Be the lother God agulten. For Sarzens han somwhat Semynge to oure bileve; For thei love and bileve 10410 In o persone almyghty, And we, lered and lewed, In oon God almyghty; And oon Makometh, a man, In mysbileve broughte Sarzens of Surree, And see in what manere. "This Makometh was a cristene {319} And for he moste noght ben a pope Into Surrie he soughte, 10420 And thorugh hise sotile wittes He daunted a dowve, And day and nyght hire fedde, The corn that she croppede He caste it in his ere; And if he among the peple preched, Or in places come, Thanne wolde the colvere come To the clerkes ere Menynge as after mete,-- 10430 Thus Makometh hire enchauntede; And dide folk thanne falle on knees, For he swoor in his prechyng That the colvere that com so, Com from God of hevene, As messager to Makometh, Men for to teche. And thus thorugh wiles of his wit, And a whit dowve, Makometh in mysbileve 10440 Men and wommen broughte; That lyved tho there and lyve yit Leeven on hise lawes. "And siththe oure Saveour suffred, The Sarzens so bigiled Thorugh a cristene clerk, Acorsed in his soule! For drede of the deeth I dare noght telle truthe, How Englisshe clerkes a colvere fede 10450 That coveitise highte, And ben manered after Makometh, {320} That no man useth trouthe. "Ancres and heremytes, And monkes and freres, Peeren to the apostles Thorugh hire parfit lyvynge; Wolde nevere the feithful fader That hise ministres sholde Of tirauntz that teneth trewe men 10460 Taken any almesse, But doon as Antony dide, Dominyk and Fraunceys, Beneit and Bernard The whiche hem first taughte To lyve by litel, and in lowe houses, By lele mennes almesse. Grace sholde growe and be grene Thorugh hir goode lyvynge; And folkes sholden fare, 10470 That ben in diverse siknesse, The bettre for hir biddynges In body and in soule. Hir preieres and hir penaunces To pees sholde brynge Alle that ben at debaat, And bedemen were trewe. _Petite et accipietis, etc._ Salt saveth the catel, Siggen thise wives. 10480 _Vos estis sal terræ, etc._ The hevedes of holy chirche, And thei holy were, Crist calleth hem salt For cristene soules. _Et si sal evanuerit in quo salietur, etc._ {321} "For fressh flessh outher fissh, Whan it salt failleth, It is unsavory for sothe, Y-soden or y-bake; 10490 So is mannes soule, soothly, That seeth no goode ensamples Of hem of holi chirche, That the heighe wey sholde teche, And be gide, and go bifore, As a good banyer; And hardie hem that bihynde ben, And gyve hem good evidence. "Ellevene holy men Al the world tornede 10500 Into lele bileve; The lightloker me thinketh Sholde all maner men, We han so manye maistres, Preestes and prechours, And a pope above, That Goddes salt sholde be To save mannes soule. "Al was hethynesse som tyme Engelond and Walis, 10510 Til Gregory garte clerkes To go here and preche; Austyn at Caunterbury Cristnede the kyng, And thorugh miracles, as men now rede, Al that marche he tornede To Crist and to cristendom, And cros to honoure; And follede folk faste, And the feith taughte, 10520 {322} Moore thorugh miracles Than thorugh muche prechyng, As wel thorugh hise werkes As with hise holy wordes, And seide hem what fullynge And feith was to mene. "Clooth that cometh fro the wevyng Is noght comly to were, Til it be fulled under foot Or in fullyng stokkes, 10530 Wasshen wel with water, And with taseles cracched, Y-touked and y-teynted, And under taillours hande; Right so it fareth by a barn, That born is of a wombe, Til it be cristned in Cristes name, And confermed of the bisshope, It is hethene as to hevene-ward. And help-lees to the soule. 10540 Hethen is to mene after heeth And untiled erthe, As in wilde wildernesse Wexeth wilde beestes, Rude and unresonable, Rennynge withouten cropiers. "Ye mynnen wel how Mathew seith, How a man made a feste; He fedde him with no venyson, Ne fesauntz y-bake, 10550 But with foweles that fram hym nolde, But folwede his whistlyng. _Ecce altilia mea, et omnia parata sunt._ = And with calves flessh he fedde {323} The folk that he lovede. "The calf bitokneth clennesse In hem that kepeth lawes. For as the cow thorugh kynde mylk The calf norisseth til an oxe; 10560 So love and leauté Lele men susteneth, And maidenes and mylde men Mercy desiren, Right as the cow calf Coveiteth melk swete, So doon rightfulle men Mercy and truthe. "Ac who beth that excuseth hem That ben persons and preestes, 10570 That hevedes of holy chirche ben, That han hir wil here Withouten travaille the tithe deel That trewe men biswynken; Thei wol be wrooth for I write thus, Ac to witnesse I take Bothe Mathew and Marc, And _Memento Domine David_. "What pope or prelat now Perfourneth that Crist highte. 10580 _Ite in universum mundum et prædicate, etc._ = "Allas! that men so longe On Makometh sholde bileve, So manye prelates to preche As the pope maketh, Of Nazareth, of Nynyve, Of Neptalym and Damaske, That thei ne wente as Crist wisseth, Sithen thei wille have name 10590 {324} To be pastours and preche To lyve and to dye. _Bonus pastor animam suam ponit, etc._ = And seide it in salvacion Of Sarzens and othere, For cristene and uncristene Crist seide to prechours: _Ite vos in vineam meam, etc._ "And sith that thise Sarzens, 10600 Scribes, and Jewes, Han a lippe of our bileve, The lightlier me thynketh Thei sholde turne, who so travailed To teche hem of the Trinité. _Quærite et invenietis, etc._ "It is ruthe to rede How rightwise men lyvede, How thei defouled hir flessh, Forsoke hir owene wille, 10610 Fer fro kyth and fro kyn Yvele y-clothed yeden, Baddely y-bedded, No book but conscience, Ne no richesse but the roode To rejoisse hem inne. _Absit nobis gloriari nisi in cruce Domini nostri, etc._ "And tho was plentee and pees Amonges poore and riche, 10620 And now is routhe to rede How the rede noble Is reverenced er the roode, And receyved for worthier Than Cristes cros, that overcam {325} Deeth and dedly synne. And now is werre and wo; And who so why asketh, For coveitise after cros The croune stant in golde. 10630 Bothe riche and religious That roode thei honoure That in grotes is y-grave And in gold nobles. For coveitise of that cros, Men of holy kirke Shul torne as templers dide, The tyme approcheth faste. "Wite ye noght, ye wise men, How tho men honoured 10640 Moore tresor than trouthe, I dar noght telle the sothe, Reson and rightful doom The religiouse demede. "Right so, ye clerkes, For youre coveitise, er longe, Shal thei demen _dos ecclesiæ_, And youre pride depose, _Deposuit potentes de sede, etc._ "If knyghthod and kynde wit 10650 And the commune by conscience Togideres love leelly, Leveth it wel, ye bisshopes, The lordshipe of youre londes For evere shul ye lese, And lyven as _levitici_, As oure Lord techeth. _Per primitias et decimas, etc._ "Whan Costantyn of curteisie Holy kirke dowed 10660 {326} With londes and ledes, Lordshipes and rentes, An aungel men herden An heigh at Rome crye, _Dos ecclesiæ_ this day Hath y-dronke venym, And tho that han Petres power Arn apoisoned alle. "A medicyne moot therto, That may amende prelates, 10670 That sholden preie for the pees, Possession hem letteth; Taketh hire landes, ye lordes, And leteth hem lyve by dymes. "If possession be poison, And inparfite hem make, Good were to deschargen hem, For holy chirches sake, And purgen hem of poison, Er moore peril falle. 10680 "If preesthode were parfit, The peple sholde amende That contrarien Cristes lawe, And cristendom dispise. For alle paynymes preieth, And parfitly bileveth In the holy grete God, And his grace thei asken, And make hir mone to Makometh Hir message to shewe. 10690 Thus in a feith leve that folk, And in a fals mene; And that is routhe for rightful men That in the reawme wonyen, {327} And a peril to the pope, And prelates that he maketh, That bere bisshopes names Of Bethleem and Babiloigne, That huppe aboute in Engelond To halwe mennes auteres, 10700 And crepe amonges curatours, And confessen ageyn the lawe. _Nolite mittere falcem in messem alienam, etc._ "Many man for Cristes love Was martired in Romayne, Er any cristendom was knowe there, Or any cros honoured. "Every bisshop that bereth cros, By that he is holden Thorugh his province to passe, 10710 And to his peple to shewe hym, Tellen hem and techen hem On the Trinité to bileve, And feden hem with goostly foode, And gyve there it nedeth. _In domo mea non est panis neque vestimentum, et ideo nolite constituere me regem._ "Ozias seith for swiche That sike ben and feble, 10720 _Inferte omnes decimas in horreum meum, ut sit cibus in domo mea._ "Ac we cristene creatures That on the cros bileven, Arn ferme as in the feith, Goddes forbode ellis! And han clerkes to kepen us therinne, {328} And hem that shul come after us. "And Jewes lyven in lele lawe, Oure Lord wroot it hymselve 10730 In stoon, for it stedefast was, And stonde sholde evere. _Dilige Deum et proximum_, Is parfit Jewen lawe; And took it Moyses to teche men Til Messie coome; And on that lawe thei lyve yit, And leten it the beste, And yit knewe thei Crist That cristendom taughte 10740 For a parfit prophete That muche peple savede Of selkouthe sores, Thei seighen it ofte, Bothe of miracles and merveilles, And how he men festede, With two fisshes and fyve loves, Fyve thousand peple; And by that mangerie men myghte wel se That Messie he semede, 10750 And whan he lifte up Lazar, That leid was in grave, And under stoon deed and stank, With stif vois hym callede: _Lazare, veni foras._ Dide hym rise and rome, Right bifore the Jewes. "Ac thei seiden and sworen With sorcerie he wroughte, And studieden to struyen hym, 10760 And struyden hemselve; {329} And thorugh his pacience, hir power To pure noght he broughte. _Patientes vincunt._ "Daniel of hire undoynge Devyned and seide, _Cum sanctus sanctorum veniat, cessabit unctio vestra._ And wenen tho wrecches That he were _pseudo-propheta_, 10770 And that his loore be lesynges, And lakken it alle, And hopen that he be to come That shal hem releve, Moyses eft or Messie Hir maistres yit devyneth. "Ac Pharisees and Sarzens, Scribes and Jewes, Arn folk of oon feith, The fader God thei honouren. 10780 And sithen that the Sarzens, And also the Jewes, Konne the firste clause of oure bileve, _Credo in Deum patrem omnipotentem_, Prelates of cristene provinces Sholde preve, if thei myghte, To lere hem litlum and litlum _Et in Jesum Christum filium_, Til thei kouthe speke and spelle _Et in Spiritum sanctum_, And reden it and recorden it With _remissionem peccatorum, Carnis resurrectionem, et vitam æternam. Amen._" 10793 * * * * * {330} _Passus Decimus Sextus, etc. et Primus de Do-bet._ "Now faire falle yow," quod I tho, 10794 "For youre faire shewyng; For Haukyns love, the actif man, Evere I shal yow lovye! Ac yit I am in a weer What charité is to mene." "It is a ful trie tree," quod he, 10800 "Trewely to telle; Mercy is the more therof, The myddul stok is ruthe; The leves ben lele wordes, The lawe of holy chirche; The blosmes beth buxom speche, And benigne lokynge; Pacience hatte the pure tree, And pure symple of herte; And so, thorugh God and thorugh goode men, 10810 Groweth the fruyt charité." "I wolde travaille," quod I, "this tree to se, Twenty hundred myle; And for to have my fulle of that fruyt, {331} Forsake alle othere saulees. Lord!" quod I, "if any wight wite Whider out it groweth." "It groweth in a gardyn," quod he, "That God made hymselve, Amyddes mannes body, 10820 The more is of that stokke, Herte highte the herber That it inne groweth. And _liberum arbitrium_ Hath the lond the ferme Under Piers the Plowman, To piken it and to weden it." "Piers the Plowman!" quod I tho, And al for pure joye That I herde nempne his name, 10830 Anoon I swowned after, And lay longe in a lone dreem; And at the laste, me thoughte That Piers the Plowman Al the place me shewed, And bad me to toten on the tree, On top and on roote; With thre piles was it under-pight, I perceyved it soone. "Piers," quod I, "I preie thee, 10840 Whi stonde thise piles here?" "For wyndes, wiltow wite," quod he, To witen it fro fallyng. _Cum ceciderit justus, non collidetur, quia Dominus supponit manum suam._ And in blowyng tyme, abite the flowres, But if thise piles helpe, {332} "The world is a wikked wynd To hem that willen truthe; 10850 Coveitise comth of that wynd, And crepeth among the leves, And for-freteth neigh the fruyt Thorugh manye faire sightes; Thanne with the firste pil I palle hym down, That is _Potentia Dei_. "The flessh is a fel wynd, And in flouryng tyme Thorugh likynge and lustes So loude he gynneth blowe, 10860 That it norisseth nyce sightes, And som tyme wordes, And wikkede werkes therof, Wormes of synne, And for-biteth the blosmes Right to the bare leves. "Than sette I to the secounde pil _Sapientia Dei patris_; That is the passion and the power Of oure prince Jhesu. 10870 Thorugh preieres and thorugh penaunces, And Goddes passion in mynde, I save it til I se it ripen And som del y-fruyted. "And thanne fondeth the fend My fruyt to destruye, With alle the wiles that he kan; And waggeth the roote, And casteth up to the crop Unkynde neighebores; 10880 Bakbiteris breke the cheste, Brawleris and chideris, {333} And leith a laddre therto, Of lesynges are the ronges, And feccheth awey my floures som tyme Afore bothe myne eighen. Ac _liberum arbitrium_ Letteth hym som tyme, That is lieutenaunt to loken it wel, Bi leve of myselve. 10890 _Videatis qui peccat in spiritum sanctum nunquam remittetur, etc. Hoc est idem, qui peccat per liberum arbitrium non repurgatur._ "Ac whan the fend and the flessh Forth with the world Manacen bihynde me My fruyt for to fecche, Thanne _liberum arbitrium_ 10900 Laccheth the firste plante, And palleth adoun the pouke, Pureliche thorugh grace And help of the Holy Goost, And thus have I the maistrie." "Now faire falle yow! Piers," quod I, "So faire ye discryven The power of thise postes, And hire propre myghtes. Ac I have thoughtes a threve 10910 Of thise thre piles, In what wode thei woxen, And where that thei growed; For alle are thei aliche longe, Noon lasse than oother, And to my mynde, as me thinketh, {334} On o more thei growed, And of o greetnesse, And grene of greyn thei semen." "That is sooth," quod Piers, 10920 "So it may bifalle; I shal telle thee as tid What this tree highte. The ground there it groweth, Goodnesse it hatte; And I have told thee what highte the tree, The Trinité it meneth." And egreliche he loked on me; And therfore I spared To asken hym any moore therof, 10930 And bad hym ful faire To discryve the fruyt That so faire hangeth. "Heer no bynethe," quod he tho, "If I nede hadde, Matrimoyne I may nyme, A moiste fruyt withalle; Thanne continence is neer the crop, As kaylewey bastard, Thanne bereth the crop kynde fruyt, 10940 And clennest of alle, Maidenhode aungeles peeris And rathest wole be ripe, And swete withouten swellyng, Sour worth it nevere." I preide Piers tho to pulle a-doun An appul, and he wolde, And suffre me to assaien What savour it hadde. And Piers caste to the crop, 10950 {335} And thanne comsed it to crye, And waggede widwehode, And it wepte after; And whan it meved matrimoyne, It made a foul noise. And I hadde ruthe whan Piers rogged, It gradde so rufulliche; For evere as thei dropped a-doun, The devel was redy And gadrede hem alle togideres, 10960 Bothe grete and smale, Adam and Abraham, And Ysaye the prophete, Sampson and Samuel, And seint Johan the Baptist, Bar hem forth bodily, No body hym letted, And made of holy men his hoord _In limbo inferni_, There is derknesse and drede, 10970 And the devel maister. And Piers, for pure tene, Of that a pil he raughte; He hitte after hym, Hitte how it myghte, _Filius_ by the fader wille, And frenesse of _Spiritus sancti_, To go robbe that rageman, And reve the fruyt fro hym. And thanne spak _Spiritus sanctus_ 10980 In Gabrielis mouthe, To a maide that highte Marie, A meke thyng withalle, That oon Jhesus a justices sone {336} Moste jouke in hir chambre, Til _plenitudo temporis_ Fully comen were, That Piers fruyt floured, And felle to be rype, And thanne sholde Jhesus juste therfore, 10990 By juggement of armes, Wheither sholde fonge the fruyt, The fend or hymselve. The maide myldeliche tho The messager graunted, And seide hendeliche to hym, "Lo me his hand-maiden For to werchen his wille, Withouten any synne." _Ecce ancilla Domini, fiat mihi, etc._ 11000 And in the wombe of that wenche Was he fourty woukes, Til he weex a faunt thorugh hir flessh, And of fightyng kouthe, To have y-foughte with the fend Er ful tyme come. And Piers the Plowman Perceyved plener tyme, And lered hym lechecraft His lif for to save, 11010 That though he were wounded with his enemy, To warisshen hymselve, And dide hym assaie his surgenrie On hem that sike were, Til he was perfit praktisour, If any peril fille; And soughte out the sike And synfulle bothe, {337} And salvede sike and synfulle, Bothe blynde and crokede, 11020 And commune wommen convertede, And to goode turnede. _Non est sanis opus medicinæ, sed in, etc._ Bothe meseles and mute, And in the menyson blody, Ofte heeled swiche, He ne held it for no maistrie, Save tho he leched Lazar That hadde y-leye in grave, _Quatriduanus_ quelt, 11030 Quyk dide hym walke. Ac as he made the maistrie, _Moestus coepit esse_, And wepte water with hise eighen, Ther seighen it manye. Some that the sighte seighen, Seiden that tyme That he was leche of lif, And lord of heigh hevene. Jewes jangled ther ayein, 11040 And juggede lawes And seide he wroghte thorugh wichecraft, And with the develes myghte. _Dæmonium habet, etc._ Thanne, "are ye cherles," quod ich, "And youre children bothe, And Sathan youre saveour, Ye self now ye witnessen." "For I have saved yow self," seith Crist, "And youre sones after, 11050 Youre bodies, youre beestes, {338} And blynde men holpen And fed yow with two fisshes And with fyve loves, And lefte baskettesful of broke mete, Bere awey who so wolde." And mys-seide the Jewes manliche And manaced hem to bete, And knokked on hem with a corde, And caste a-doun hir stalles 11060 That in chirche chaffareden, Or chaungeden any moneie, And seide it in sighte of hem alle, So that alle herden:-- "I shal overturne this temple, And a-doun throwe it, And in thre daies after Edifie it new, And maken it as muche outher moore In alle manere poyntes 11070 As evere it was, and as wid; Wherfore I hote yow, Of preieres and of perfitnesse This place that ye callen." _Domus mea domus orationis vocabitur._ = Envye and yvel wil Was in the Jewes; Thei casten and contreveden To kulle hym whan thei myghte, 11080 Eche day after oother Hir tyme thei awaiteden; Til it bifel on a Friday A litel bifore Pasqe, The Thursday bifore {339} There he made his maundee, Sittynge at the soper He seide thise wordes, "I am sold thorugh oon of yow, He shal the tyme rewe, 11090 That evere he his Saveour solde, For silver or ellis." Judas jangled ther ayein; Ac Jhesus hym tolde, It was hymself soothly, And seide _tu dicis_. Thanne wente forth that wikked man, And with the Jewes mette, And tolde hem a tokne How to knowe with Jhesus, 11100 And which tokne to this day To muche is y-used, That is kissynge and fair countenaunce, And unkynde wille. And so was with Judas tho, That Jhesus bitrayed: "_Ave, raby_," quod that ribaud, And right to hym he yede, And kiste hym, to be caught therby, And kulled of the Jewes. 11110 Thanne Jhesus to Judas And to the Jewes seide, "Falsnesse I fynde In thi faire speche, And gile in thi glad chere, And galle is in thi laughyng; Thow shalt be myrour To many men to deceyve, Ac the worse and the wikkednesse {340} Shal worthe upon thiselve. 11120 _Necesse est ut veniant scandala: Væ homini illi per quem scandalum venit!_ "Though I bi treson be take At youre owene wille, Suffreth myne apostles in pees And in pays gange." On a Thursday in thesternesse Thus was he taken, Thorugh Judas and Jewes, 11130 Jhesus was his name, That on the Friday folwynge For mankyndes sake Justed in Jherusalem, A joye to us alle. On cros upon Calvarie Crist took the bataille Ayeins deeth and the devel, Destruyed hir botheres myghtes, Deide and deed for-dide, 11140 And day of nyght made. And I awaked therwith, And wiped myne eighen, And after Piers the Plowman Pried and stared Est-ward and west-ward, I waited after faste, And yede forth as an ydiot In contree to aspie, After Piers the Plowman 11150 Many a place I soughte. And thanne mette I with a man, A myd-lenten Sonday, {341} As hoor as an hawethorn, And Abraham he highte. I frayned hym first Fram whennes he come, And of whennes he were, And whider that he soughte. "Iam Feith," quod that freke, 11160 "It falleth noght to lye, And of Abrahames hous An heraud of armes, And seke after a segge That I seigh ones, A ful bold bacheler, I knew hym by his blasen." "What berth that buyrn?" quod I tho, "So blisse thee bitide!" "Thre leodes in oon lyth, 11170 Noon lenger than oother, Of oon muchel and myght In mesure and in lengthe; That oon dooth, alle dooth, And ech dooth bi his one. "The firste hath myght and majestee, Makere of alle thynges, _Pater_ is his propre name, A persone by hymselve. "The secounde of tha sire is 11180 Sothfastnesse _filius_, Wardeyn of that wit hath Was evere withouten gynnyng. "The thridde highte the Holi Goost, A persone by hymselve, The light of al that lif hath {342} A-londe and a-watre, Confortour of creatures, Of hym cometh alle blisse. "So thre bilongeth for a lord 11190 That lordshipe cleymeth, Might and mene To knowe his owene myghte, Of hym and of his servaunt, And what thei suffre bothe. "So God that gynnyng hadde nevere, But tho hym good thoughte, Sente forth his sone, As for servaunt that tyme, To ocupie hym here, 11200 Til issue were spronge, That is, children of charité, And holi chirche the moder; Patriarkes and prophetes And apostles were the children, And Crist and cristendom, And cristene holy chirche, In menynge that man moste On o God bileve. And there hym likede and lovede, 11210 In thre persones hym shewede, And that it may be so and sooth, Manhode it sheweth, Wedlok and widwehode, With virginité y-nempned, In tokenynge of the Trinité Was out of man taken. "Adam was oure aller fader, And Eve was of hymselve, {343} And the issue that thei hadde 11220 It was of hem bothe, And either is otheres joie In thre sondry persones, And in hevene and here Oon singuler name; And thus is mankynde and manhede Of matrimoyne y-spronge, And bitokneth the Trinité And trewe bileve. "Mighty is matrimoyne, 11230 That multiplieth the erthe, And bitokneth trewely, Telle if I dorste, Hym that first formed al, The fader of hevene. "The sone, if I it dorste seye, Resembleth wel the widewe. _Deus meus, Deus meus, ut quid dereliquisti me!_ = "That is, creatour weex creature 11240 To knowe what was bothe. As widewe withouten wedlok Was nevere yit y-seighe; Na-moore myghte God be man, But if he moder hadde. So widewe withouten wedlok May noght wel stande, Ne matrimoyne withouten muliere Is noght muche to preise. _Maledictus homo qui non reliquit 11250 semen in Israel! etc._ "Thus in thre persones Is perfitliche manhede; {344} That is man and his make And mulliere children. And is noght but gendre of a generacion Bifore Jhesu Crist in hevene; So is the fader forth with the sone, And fre wille of bothe. _Spiritus procedens a patre et filio, etc._ = Which is the Holy Goost of alle, 11262 And alle is but o God. "Thus in a somer I hym seigh As I sat in my porche. I roos up and reverenced hym, And right faire hym grette, Thre men to my sighte I made wel at ese, Wessh her feet and wiped hem, 11270 And afterward thei eten Calves flessh and cake-breed, And knewe what I thoughte! Ful trewe toknes bitwene us is, To telle whan me liketh. "First he fonded me If I lovede bettre Hym or Ysaak myn heir, The which he highte me kulle. He wiste my wille bi hym, 11280 He wol me it allowe; I am ful siker in soule therof, And my sone bothe. I circumscised my sone Sithen for his sake, Myself and my meynee, And alle that male weere, {345} Bledden blood for that Lordes love, And hope to blisse the tyme. Myn affiaunce and my feith 11290 Is ferme in his bileve; For himself bihighte to me, And to myn issue bothe, Lond and lordshipe, And lif withouten ende; To me and to myn issue Moore yet he grauntede, Mercy for oure mys-dedes, As many tyme as we asken. _Quam olim Abrahæ promisisti et 11300 semini ejus._ "And siththe he sente me to seye I sholde do sacrifise, And doon hym worship with breed And with wyn bothe; And called me the foot of his feith, His folk for to save, And defende hem fro the fend, Folk that on me leveden. "Thus have I ben his heraud 11310 Here and in helle, And conforted many a careful That after his comynge waiteden. And thus I seke hym," he seide, "For I herde seyn late Of a barn that baptysed hym, Johan Baptist was his name, That to patriarkes and to prophetes, And to oother peple in derknesse, Seide that he seigh here 11320 That sholde save us alle." {346} _Ecce agnus Dei! etc._ I hadde wonder of hise wordes, And of hise wide clothes; For in his bosom he bar a thyng That he blissed evere. And I loked in his lappe, A lazar lay therinne Amonges patriarkes and prophetes Pleyinge togideres. 11330 "What awaitestow?" quod he, "And what woldestow have?" "I wolde wite," quod I tho, "What is in youre lappe." "Loo!" quod he; and leet me see. "Lord, mercy!" I seide; "This is a present of muche pris, What prynce shal it have?" "It is a precious present," quod he; "Ac the pouke it hath attached, 11340 And me thermyde," quod that man, "May no wed us quyte, Ne no buyrn be oure borgh, Ne brynge us fram his daunger; Out of the poukes pondfold No maynprise may us feeche, Til he come that I carpe of, Crist is his name. That shal delivere us som day Out of the develes power, 11350 And bettre wed for us legge Than we ben alle worthi, That is lif for lif, Or ligge thus evere Lollynge in my lappe, {347} Til swich a lord us fecche." "Allas!" I seide, "that synne So longe shal lette The myght of Goddes mercy, That myghte us alle amende." 11360 I wepte for hise wordes. With that saugh I another Rapeliche renne forth, The righte wey he wente. I affrayned hym first Fram whennes he come, And what he highte, and whider he wolde; And wightly he tolde. 11368 * * * * * {348} _Passus Decimus Septimus, etc. et Secundus de Do-bet._ "Iam _Spes_," quod he, "aspie 11369 And spire after a knyght, That took me a maundement Upon the mount of Synay, To rule alle reames with, I bere the writ here." "Is it enseled?" I seide, "May men see thi lettres?" "Nay," he seide, "seke hym That hath the seel to kepe; And that is cros and cristendom, And Crist theron to honge. 11380 And whan it is enseled so, I woot wel the sothe, That Luciferis lordshipe Laste shal no lenger." "Lat se thi lettres," quod I, "We myghte the lawe knowe." Thanne plukkede he forth a patente, A pece of an hard roche, Wheron were writen two wordes On this wise y-glosed. 11390 _Dilige Deum et proximum tuum._ This was the tixte trewely, {349} I took ful good yeme; The glose was gloriously writen, With a gilt penne. _In his duobus mandatis tota lex pendet et prophetia._ "Ben here alle thi lordes lawes?" quod I. "Ye, leve me wel," he seide; And who so wercheth after this writ, 11400 I wol undertaken Shal nevere devel hym dere, Ne deeth in soule greve. For, though I seye it myself, I have saved with this charme, Of men and of wommen Many score thousand. "Ye seien sooth," seide this heraud; "I have y-founde it ofte. Lo! here in my lappe 11410 That leeved on that charme, Josue and Judith, And Judas Macabeus, Ye, and sixti thousand biside forth, That ben noght seyen here." "Youre wordes arn wonderfulle," quod I tho, "Which of yow is trewest, And lelest to leve so, For lif, and for soule? Abraham seith 11420 That he seigh hoolly the Trinité, Thre persones in parcelles Departable fro oother, And alle thre but o god; {350} Thus Abraham me taughte, And hath saved that bileved so, And sory for hir synnes. He kan noght siggen the somme, And some arn in his lappe. What neded it thanne 11430 A newe lawe to bigynne, Sith the firste suffiseth To savacion and to blisse? And now cometh _Spes_ and speketh, That aspied the lawe; And telleth noght of the Trinité That took hym hise lettres, To bileeve and lovye In o lord almyghty, And siththe right as myself 11440 So lovye alle peple. "The gome that gooth with o staf, He semeth in gretter heele Than he that gooth with two staves, To sighte of us alle. "And right so, bi the roode! Reson me sheweth That it is lighter to lewed men O lesson to knowe, Than for to techen hem two, 11450 And to hard to lerne to the leeste It is ful hard for any man On Abraham bileve; And wel awey worse yit For to love a sherewe. It is lighter to leeve In thre lovely persones, Than for to lovye and leve {351} As wel lorels as lele." "Go thi gate!" quod I to _Spes_, 11460 "So me God helpe! Tho that lernen thi lawe, Wol litel while usen it." And as we wenten thus in the wey Wordynge togideres, Thanne seighe we a Samaritan Sittynge on a mule, Ridynge ful rapely The righte wey we yeden, Comynge from a contree 11470 That men called Jerico, To a justes in Jerusalem He chaced awey faste. Bothe the heraud and Hope And he mette at ones Where a man was wounded, And with theves taken; He myghte neither steppe ne stande, Ne stere foot ne handes, Ne helpe hymself soothly, 11480 For semy-vif he semed, And as naked as a nedle, And noon help aboute hym. Feith hadde first sighte of hym; Ac he fleigh aside, And nolde noght neghen hym By nyne londes lengthe. Hope cam hippynge after, That hadde so y-bosted How he with Moyses maundement 11490 Hadde many men y-holpe; Ac whan he hadde sighte of that segge {352} Aside he gan hym drawe Dredfully bi this day, As doke dooth fram the faucon. Ac so soone so the Samaritan Hadde sighte of this leode, He lighte a-down of lyard, And ladde hym in his hande, And to the wye he wente 11500 Hise woundes to biholde; And perceyved bi his pous He was in peril to dye, And but he hadde recoverer the rapelier, That rise sholde he nevere. With wyn and with oille Hise woundes he wasshed, Enbawmed hym and bond his heed, And in his lappe hym leide, And ladde hym so forth on lyard 11510 Te _lex Christi_, a graunge Wel sixe mile or sevene Biside the newe market; Herberwed hym at an hostrie, And to the hostiler called, And seide, "Have kepe this man Til I come fro the justes; And lo! here silver," he seide, "For salve to hise woundes." And he took hym two pens, 11520 To liflod, as it weere; And seide, "What he spendeth moore, I make thee good herafter; For I may noght lette," quod that leode; And lyard he bistrideth, And raped hym to Jerusalem-ward {353} The righte wey to ryde. Feith folwede after faste, And fondede to mete hym; And _Spes_ spakliche hym spedde, 11530 Spede if he myghte To overtaken hym and talke to hym, Er thei to towne coome. And whan I seigh this, I sojourned noght, But shoop me to renne, And suwed that Samaritan That was so ful of pité, And graunted hym to ben his groom. "Graunt mercy!" he seide; "Ac thi frend and thi felawe," quod he, 11540 "Thow fyndest me at nede." And I thanked hym tho, And siththe I hym tolde How that Feith fleigh awey, And _Spes_ his felawe bothe, For sighte of that sorweful man That robbed was with theves. "Have hem excused," quod he, "Hir help may litel availle; May no medicyne on molde 11550 The man to heele brynge, Neither feith ne fyn hope, So festred be hise woundes, Withouten the blood of a barn Born of a mayde. And he be bathed in that blood, Baptised as it were, And thanne plastred with penaunce And passion of that baby, {354} He sholde stonde and steppe. 11560 Ac stalworthe worth he nevere. Til he have eten al the barn, And his blood y-dronke. For wente nevere wye in this world Thorugh that wildernesse, That he ne was robbed or rifled, Rood he there or yede, Save Feith and his felawe, _Spes_, and myselve, And thiself now, 11570 And swiche as suwen oure werkes. "For outlawes in the wode And under bank lotieth, And mowen ech man see, And good mark take Who is bihynde and who bifore, And who ben on horse For he halt hym hardier on horse Than he that is foote. For he seigh me that am Samaritan 11580 Suwen Feith and his felawe On my capul that highte _caro_, Of mankynde I took it; He was unhardy that harlot, And hidde hym _in Inferno_. Ac er this day thre daies, I dar undertaken, That he worth fettred, that feloun, Faste with cheynes, And nevere eft greve gome 11590 That gooth this ilke gate. "And thanne shal Feith be forster here, {355} And in this fryth walke, And kennen out comune men That knowen noght the contree Which is the wey that I wente, And wher forth to Jerusalem. And Hope the hostilers man shal be, Ther the man lith an helyng; And alle that feble and feynte be, 11600 That Feith may noght teche, Hope shal lede hem forth with love, As his lettre telleth, And hostele hem and heele Thorugh holy chirche bileve, Til I have salve for alle sike; And thanne shal I turne, And come ayein bi this contree, And conforten alle sike That craveth it and coveiteth it, 11610 Or crieth therafter. For the barn was born in Bethleem, That with his blood shal save Alle that lyven in feith And folwen his felawes techynge." "A! swete sire," I seide tho, "Wher I shal bileve, As Feith and his felawe Enformed me bothe, In thre persones departable, 11620 That perpetuele were evere, And alle thre but o God, Thus Abraham me taughte. "And Hope afterward He bad me to lovye O God with al my good, {356} And alle gomes after, Lovye hem lik myselve, Ac oure Lord aboven alle. "After Abraham," quod he, 11630 "That heraud of armes, Sette fully thi feith And ferme bileve; And as Hope highte thee, I hote that thow lovye Thyn evene cristene evere moore Evene forth with thiselve. And if Conscience carpe ther ayein, Or kynde wit eyther, Or eretikes with argumentz 11640 Thyn hond thow hem shewe; For God is after an hand, Y-heer now and knowe it. "The fader was first as a fust, With o fynger foldynge; Til hym lovede and liste To unlosen his fynger, And profre it forth as with a pawme To what place it sholde, "The pawme is purely the hand, 11650 And profreth forth the fyngres, To ministren and to make That myght of hand knoweth; And bitokneth trewely, Telle who so liketh, The Holy Goost of hevene He is as the pawme. "The fyngres that fre ben To folde and to serve, Bitoknen soothly the Sone 11660 {357} That sent was til erthe, That touched and tastede At techynge of the pawme Seinte Marie a mayde, And mankynde laughte. _Qui conceptus est de Spiritu sancto, etc._ = "The Fader is pawme as a fust, With fynger to touche,-- _Quia omnia traham ad meipsum, etc._ = Al that the pawme perceyveth 11672 Profitable to feele. "Thus are thei alle but oon, As it an hand weere, And thre sondry sightes In oon shewynge, The pawme for it putteth forth fyngres, And the fust bothe; Right so redily, 11680 Reson it sheweth How he that is Holy Goost Sire and Son preveth. "And as the hand halt harde, And alle thyng faste, Thorugh foure fyngres and a thombe Forth with the pawme; Right so the Fader and the Sone, And Seint Spirit the thridde, Al the wide world 11690 Withinne hem thre holden, Bothe wolkne and the wynd, Water and erthe, Hevene and helle, {358} And al that is therinne. "Thus it is, nedeth no man Trowe noon oother, That thre thynges bilongeth In oure Lord of Hevene; And aren serelopes by hemself, 11700 A-sondry were thei nevere, Na-moore than myn hand may Meve withoute my fyngres. "And as my fust is ful hand Y-holden togideres; So is the Fader a ful God, Formour and shappere. _Tu fabricator omnium, etc._ And al the myght myd hym is In makynge of thynges. 11710 The fyngres formen a ful hand To portreye or peynten, Kervynge and compasynge, As craft of the fyngres. "Right so is the Sone The science of the Fader, And ful God as is the Fader, No febler ne no bettre. "The pawme is pureliche the hand, And hath power by hymselve, 11720 Other wise than the writhen fust, Or werkmanshipe of fyngres. For he hath power To putte out alle the joyntes, And to unfolde the folden fust, At the fyngres wille. "So is the Holy Goost God, Neither gretter ne lasse. {359} Than is the Sire and the Sone, And in the same myghte. 11730 And alle are thei but o God; As is myn hand and my fyngres, Unfolden or folden, My fust and my pawne, Al is but an hand; Evene in the myddes, He may receyve right noght, Reson it sheweth, For the fyngres that folde sholde And the fust make, 11740 For peyne of the pawme, Power hem failleth To clucche or to clawe, To clippe or to holde. "Were the myddel of myn hand Y-maymed or y-perissed, I sholde receyve right noght Of that I reche myghte. "Ac though my thombe and my fyngres Bothe were to-shullen, 11750 And the myddel of myn hand Withoute _male-ese_, In many kynnes maneres I myghte myself helpe, Bothe mene and amende, Though alle my fyngres oke. "By this skile, me thynketh, I se an evidence That who so synneth in the Seint Spirit, Assoilled worth he nevere, 11760 Neither here ne ellis where, As I herde telle. {360} _Qui peccat in Spiritu sancto, etc._ For he priketh God as in the pawme, That _peccat in Spiritu sancto_. For God the fader is as a fust, The Sone is as a fynger, The Holy Goost of hevene Is as it were the pawme; So who so synneth in the Seint Spirit, 11770 It semeth that he greveth God, that he grypeth with, And wolde his grace quenche. "And to a torche or a tapur The Trinité is likned; As wex and a weke Were twyned togideres, And thanne a fir flawmynge Forth out of bothe; And as wex and weke 11780 And hoot fir togideres Fostren forth a flawmbe And a fair leye, So dooth the Sire and the Sone And also _Spiritus sanctus_, That alle kynne cristene Clenseth of synnes And as thow seest som tyme Sodeynliche a torche, The blase therof y-blowe out, 11790 Yet brenneth the weke Withouten leye or light That the macche brenneth; So is the Holy Goost God, And grace withoute mercy To alle unkynde creatures, {361} That coveite to destruye Lele love or lif That oure Lord shapte. "And as glowynge gledes 11800 Gladeth noght thise werkmen, That werchen and waken In wyntres nyghtes, As dooth a kex or a candle That caught hath fir and blaseth; Na-moore dooth Sire ne Sone Ne Seint Spirit togidres Graunte no grace Ne forgifnesse of synnes, Til the Holy Goost gynne 11810 To glowe and to blase. So that the Holy Goost Gloweth but as a glade, Til that lele love Ligge on hym and blowe, And thanne flawmeth he as fir On Fader and on _Filius_, And melteth hire myght into mercy; As men may se in wyntre Ysekeles and evesynges 11820 Thorugh hete of the sonne Melte in a minut while To myst and to watre. "So grace of the Holy Goost The greet myght of the Trinité Melteth to mercy, To merciable and to othere; And as wex withouten moore On a warm glede Wol brennen and blasen, 11830 {362} Be thei togideres, And solacen hem that mowe se, That sitten in derknesse. "So wol the Fader forgyve Folk of mylde hertes, That rufully repenten, And restitucion make, In as muche as thei mowen Amenden and paien; And if it suffise noght for assetz, 11840 That in swich a wille deyeth, Mercy for his mekenesse Wol maken good the remenaunt. And as the weke and fir Wol maken a warm flaumbe, For to murthen men myd That in the derke sitten; So wole Crist of his curteisie, And men crye hym mercy, Bothe forgyve and foryete, 11850 And yit bidde for us To the Fader of hevene Forgifnesse to have. "Ac hewe fir at a flynt Foure hundred wynter, But thow have tow to take it with, Tonder or broches, Al thi labour is lost, And al thi long travaille; For may no fir flaumbe make, 11860 Faille it is kynde. "So is the Holi Goost God, And grace withouten mercy To alle unkynde creatures, {363} Crist hymself witnesseth. _Amen dico vobis, nescio vos, etc._ "Be unkynde to thyn evene cristene, And al that thow kanst bidde, Delen and do penaunce Day and nyght evere, 11870 And purchace al the pardon Of Pampilon and Rome, And indulgences y-nowe, And be _ingratus_ to thi kynde, The Holy Goost hereth thee noght, Ne helpe may thee by reson; For unkyndenesse quencheth hym, That he kan noght shyne, Ne brenne ne blase clere For blowynge of unkyndenesse. 11880 Poul the apostel Preveth wheither I lye. _Si linguis hominum loquar, etc._ "For-thi beth war, ye wise men, That with the world deleth, That riche ben and reson knoweth, Ruleth wel youre soule, Beth noght unkynde, I conseille yow, To youre evene cristene, For manye of yow riche men, 11890 By my soule! men telleth, Ye brenne, but ye blase noght, That is a blynd bekene. _Non omnis qui dicit Domine! Domine! intrabit, etc._ "Dives deyde dampned, For his unkyndenesse {364} Of his mete and of his moneie To men that it nedede. Ech a riche I rede 11900 Reward at hym take, And gyveth youre good to that God That grace of ariseth; For thei that ben unkynde to hise, Hope I noon oother, But thei dwelle ther Dives is Dayes withouten ende. "Thus is unkyndenesse the contrarie, That quencheth, as it were, The grace of the Holy Goost, 11910 Goddes owene kynde. For that kynde dooth, unkynde for-dooth; As thise corsede theves Unkynde cristene men, For coveitise and envye, Sleeth a man for hise moebles With mouth or with handes. For that the Holy Goost hath to kepe, The harlotes destruyeth, The which is lif and love, 11920 The leye of mannes body. For every manere good man May be likned to a torche, Or ellis to a tapur, To reverence the Trinité; And who morthereth a good man, Me thynketh by myn inwit, He for-dooth the levest light That oure Lord lovyeth. "And yet in manye mo maneres 11930 Men offenden the Holy Goost. Ac this is the worste wise {365} That any wight myghte Synnen ayein the Seint Spirit, Assenten to destruye For coveitise of any kynnes thyng That Crist deere boughte, That wikkedliche and wilfulliche Wolde mercy aniente. "Innocence is next God, 11940 And nyght and day it crieth, 'Vengeaunce! vengeaunce! Forgyve be it nevere That shente us and shedde oure blood, For-shapte us, as it were!' _Vindica sanguinem justorum._ "Thus 'Vengeaunce! vengeaunce!' Verrey Charité asketh. And sith holy chirche and Charité Chargeth this so soore, 11950 Leve I nevere that oure Lord Wol love that charité lakketh, Ne have pité for any preiere Ther that he pleyneth." "I pose I hadde synned so, And sholde now deye; And now I am sory that I so The Seint Spirit a-gulte, Confesse me and crye his grace, God that al made, 11960 And myldeliche his mercy aske, Myghte I noght be saved?" "Yis," seide the Samaritan, "So wel thow myght repente, That rightwisnesse thorugh repentaunce, To ruthe myghte turne. Ac it is but selden y-seighe {366} Ther soothnesse bereth witnesse, Any creature that is coupable Afore a kynges justice, 11970 Be raunsoned for his repentaunce, Ther alle reson hym dampneth. For ther that partie pursueth, The peple is so huge, That the kyng may do no mercy Til bothe men acorde, And eyther have equité, As holy writ telleth. _Nunquam dimittitur peccatum, etc._ "Thus it fareth by swich folk 11980 That falsly al hire lyves Yvele lyven, and leten noght Til lif hem forsake. Good hope, that helpe sholde, To wanhope torneth, Noght of the noun power of God, That he ne is myghtful To amende al that amys is, And his mercy gretter Than alle oure wikkede werkes, 11990 As holy writ telleth. _Misericordia ejus super omnia opera ejus._ = Ac er his rightwisnesse to ruthe torne, Som restitucion bihoveth. His sorwe is satisfaccion, For hym that may noght paie. "Thre thynges ther ben That doon a man by strengthe For to fleen his owene, 12000 As holy writ sheweth. "That oon is a wikkede wif, {367} That wol noght be chastised; Hir feere fleeth fro hire, For feere of hir tonge. "And if his hous be un-hiled, And reyne on his bedde, He seketh and seketh Til he slepe drye. "And whan smoke and smolder 12010 Smyt in his sighte, It dooth hym worse than his wif Or wete to slepe. For smoke and smolder Smyteth in hise eighen, Til he be bler-eighed, or blynd, And hoors in the throte, Cogheth, and curseth That Crist gyve hem sorwe That sholde brynge in bettre wode, 12020 Or blowe it til it brende. "Thise thre that I telle of Ben thus to understonde; The wif is oure wikked flessh, That wol noght be chastised; For kynde clyveth on hym evere To contrarie the soule. And though it falle, it fynt skiles That freleté it made, And that is lightly forgyven 12030 And forgeten bothe, To man that mercy asketh, And amende thenketh. "The reyn that reyneth Ther we reste sholde, Ben siknesse and sorwes That we suffren ofte; {368} As Poul the apostle To the people taughte. _Virtus infirmitate perficitur, etc._ 12040 "And though that men make Muche doel in hir angre, And ben inpacient in hir penaunce, Pure reson knoweth That thei han cause to contrarie By kynde of hir siknesse; And lightliche oure Lord At hir lyves ende Hath mercy on swiche men, That so yvele may suffre. 12050 "Ac the smoke and the smolder That smyt in oure eighen, That is coveitise and unkyndenesse, That quencheth Goddes mercy. For unkyndenesse is the contrarie Of alle kynnes reson. For ther nys sik ne sory, Ne noon so muche wrecche, That he ne may lovye, and hym like, And lene of his herte 12060 Good wille and good word, And wisshen and willen Alle manere men Mercy and forgifnesse, And lovye hem lik hymself, And his lif amende. "I may no lenger lette," quod he; And lyard he prikede, And went awey as wynd; And therwith I awakede. 12070 * * * * * {369} _Passus Decimus Octavus, etc. et Tertius de Do-bet._ Wolleward and weet-shoed = Wente I forth after, 12073 As a recchelees renk That of no wo roughte, And yede forth lik a lorel Al my lif tyme, Til I weex wery of the world, And wilned eft to slepe, And lened me to a lenten, 12080 And longe tyme I slepte; And of Cristes passion and penaunce, The peple that of raughte, Reste me there, and rutte faste Til _ramis palmarum_. Of gerlis and of _gloria laus_ Gretly me dremed, And how _hosanna_ by organye Olde folk songen. Oon semblable to the Samaritan, 12090 And som deel to Piers the Plowman, Bare-foot on an asse bak Boot-les cam prikye, {370} Withouten spores other spere, Spakliche he lokede, As is the kynde of a knyght That cometh to be dubbed, To geten hym gilte spores, Or galoches y-couped. Thanne was Feith in a fenestre, 12100 And cryde a _fili David_, As dooth an heraud of armes, Whan aventrous cometh to justes. Old Jewes of Jerusalem For joye thei songen, _Benedictus qui venit in nomine Domini._ = Thanne I frayned at Feith, What al that fare by-mente, And who sholde juste in Jerusalem. 12110 "Jhesus," he seide, "And fecche that the fend claymeth, Piers fruyt the Plowman." "Is Piers in this place?" quod I. And he preynte on me: "This Jhesus of his gentries Wol juste in Piers armes, In his helm and in his haubergeon, _Humana natura_; That Crist be noght bi-knowe here 12120 For _consummatus Deus_. In Piers paltok the Plowman This prikiere shal ryde. For no dynt shal hym dere, As _in deitate Patris_." "Who shal juste with Jhesus?" quod I, {371} "Jewes or scrybes?" "Nay," quod he; "The foule fend, And fals doom and deeth. Deeth seith he shal for-do 12130 And a-doun brynge Al that lyveth and loketh In londe and in watre. "Lif seith that he lieth, And leieth his lif to wedde, That for al that deeth kan do Withinne thre daies To walke and fecche fro the fend Piers fruyt the Plowman, And legge it ther hym liketh, 12140 And Lucifer bynde, And for-bete and a-doun brynge Bale deeth for evere." _O mors, ero mors tua._ Thanne cam Pilatus with muche peple, _Sedens pro tribunali_, To se how doghtiliche Deeth sholde do, And deme hir botheres right. The Jewes and the justice Ayeins Jhesu thei weere, 12150 And al the court on hym cryde _Crucifige_ sharpe. Tho putte hym forth a pilour Bifore Pilat, and seide, "This Jhesus of oure Jewes temple Hath japed and despised, To for-doon it on o day, And in thre dayes after Edifie it eft newe; {372} Here he stant that seide it; 12160 And yit maken it as muche In alle manere poyntes, Bothe as long and as large, Bi lofte and by grounde." "_Crucifige!_" quod a cachepol; "I warrante hym a wicche." "_Tolle! tolle!_" quod another, And took of kene thornes, And bigan of kene thorn A garland to make, 12170 And sette it sore on his heed, And seide in envye, "Ave, Raby," quod that rybaud, And threw reedes at hym, Nailed hym with thre nailes Naked on the roode, And poison on a poole Thei putte up to hise lippes, And beden hym drynken his deeth yvel, Hise daies were y-done, 12180 "And if that thow sotil be, Help now thiselve; If thow be Crist and kynges sone, Com down of the roode; Thanne shul we leve that lif thee loveth, And wol noght lete thee deye." "_Consummatum est_," quod Crist, And comsede for to swoune Pitousliche and pale, As a prison that deieth. 12190 The lord of lif and of light Tho leide hise eighen togideres. {373} The day for drede withdrough, And derk bicam the sonne; The wal waggede and cleef, And al the world quaved; Dede men for that dene Come out of depe graves, And tolde why that tempeste So longe tyme durede; 12200 "For a bitter bataille," The dede body seide, "Lif and deeth in this derknesse Hir oon for-dooth hir oother. Shal no wight wite witterly Who shal have the maistrie Er Sonday aboute sonne risyng;" And sank with that til erthe. Some seide that he was Goddes sone That so faire deide. 12210 _Vere filius Dei erat iste._ And some seide he was a wicche, "Good is that we assaye Wher he be deed or noght deed, Doun er he be taken." Two theves also Tholed deeth that tyme, Upon a croos besides Crist, So was the comune lawe. A cachepol cam forth 12220 And craked bothe hire legges, And the armes after Of either of tho theves. Ac was no body so boold Goddes body to touche; For he was knyght and kynges sone, {374} Kynde for-yaf that tyme, That noon harlot were so hardy To leyen hond upon hym. Ac ther cam forth a knyght, 12230 With a kene spere y-grounde, Highte Longeus, as the lettre telleth, And longe hadde lore his sighte. Bifore Pilat and oother peple In the place he hoved; Maugree his manye teeth, He was maad that tyme To take the spere in his hond, And justen with Jhesus. For alle thei were unhardy, 12240 That hoved on horse or stode, To touchen hym or to tasten hym, Or taken doun of roode. But this blynde bacheler Baar hym thorugh the herte; The blood sprong doun by the spere, And unspered the knyghtes eighen. Thanne fil the knyght upon knees, And cryde hym mercy; "Ayein my wille it was, Lord, 12250 To wownde yow so soore." He sighed and seide, "Soore it me a-thynketh, For the dede that I have doon I do me in youre grace. Have on me ruthe! rightful Jhesu!" And right with that he wepte. Thanne gan Feith felly The false Jewes despise, {375} Callede hem caytyves 12260 Acorsed for evere; "For this foule vileynye Vengeaunce to yow falle! To do the blynde bete hym y-bounde, It was a boyes counseille. Cursede caytif! Knyghthood was it nevere To mys-do a deed body By daye or by nyghte. The gree yit hath he geten, 12270 For al his grete wounde. "For youre champion chivaler, Chief knyght of yow alle, Yilt hym recreaunt rennyng Right at Jhesus wille. For be this derknesse y-do, His deeth worth avenged; And ye, lurdaynes, han y-lost, For lif shal have the maistrye; And youre fraunchise, that fre was, 12280 Fallen is in thraldom, And ye, cherles, and youre children Cheve shulle nevere To have lordshipe in londe, Ne no lond tilye, But al barayne be, And usurie usen, Which is lif that oure Lord In alle lawes acurseth. Now youre goode dayes arn doon, 12290 As Daniel prophecied, Whan Crist cam, of hir kyngdom The crowne sholde cesse." {376} _Cum veniat sanctus sanctorum, cessabit unctio vestra._ What for feere of this ferly, And of the false Jewes, I drow me in that derknesse To _descendit ad inferna_; And there I saugh soothly 12300 _Secundum Scripturas_ Out of the west coste A wenche, as me thoughte, Cam walkynge in the wey, To helle-ward she loked. Mercy highte that mayde, A meke thyng withalle, A ful benigne burde, And buxom of speche. Hir suster, as it semed, 12310 Cam soothly walkynge. Evene out of the est, And west-ward she lokede, A ful comely creature, Truthe she highte, For the vertue that hire folwede A-fered was she nevere. Whan thise maydenes mette, Mercy and Truthe, Either asked oother 12320 Of this grete wonder, Of the dyn and of the derknesse, And how the day rowed, And which a light and a leme Lay bifore helle. "Ich have ferly of this fare, In feith!" seide Truthe, {377} "And am wendynge to wite What this wonder meneth." "Have no merveille," quod Mercy, 12330 "Murth it bitokneth. A maiden that highte Marie, And moder withouten felyng Of any kynnes creature, Conceyved thorugh speche And grace of the Holy Goost, Weex greet with childe, Withouten wem Into this world she broghte hym; And that my tale be trewe, 12340 I take God to witnesse. "Sith this barn was y-bore Ben .xxx.^{ti} wynter passed, Which deide and deeth tholed This day aboute myd-day, And that is cause of this clips That closeth now the sonne, In menynge that man shal Fro merknesse be drawe, The while this light and this leme 12350 Shal Lucifer a-blende. For patriarkes and prophetes Han preched herof ofte: That man shal man save Thorugh a maydenes helpe; And that was tynt thorugh tree, Tree shal it wynne; And that deeth a-down broughte, Deeth shal releve." "That thow tellest," quod Truthe, 12360 "Is but a tale of Waltrot. {378} For Adam and Eve, And Abraham, with othere, Patriarkes and prophetes, That in peyne liggen, Leve thow nevere that yon light Hem a-lofte brynge, Ne have hem out of helle. Hold thi tonge, Mercy! It is but a trufle that thow tellest; 12370 I, Truthe, woot the sothe. For he that is ones in helle, Out cometh he nevere. Job the prophete patriark Repreveth thi sawes." _Quia in inferno nulla est redemptio._ Thanne Mercy ful myldely Mouthed thise wordes, "Thorugh experience," quod she, "I hope thei shul be saved. 12380 For venym for-dooth venym; And that preve I by reson. For of alle venymes Foulest is the scorpion, May no medicyne helpe The place ther he styngeth, Til he be deed, and do therto, The yvel he destruyeth, The firste venymousté Thorugh venym of hymselve. 12390 "So shal this deeth for-do, I dar my lif legge, Al that deeth for-dide first Thorugh the develes entisyng; And right as thorugh gile {379} Man was bi-giled, So shal grace that bi-gan Make a good sleighte." _Ars ut artem falleret._ "Now suffre we," seide Truthe; 12400 "I se, as me thynketh, Out of the nyppe of the north Noght ful her hennes Rightwisnesse come rennynge. Reste we the while; For he woot moore than we, He was er we bothe." "That is sooth," seide Mercy; "And I se here by sowthe Where Pees cometh pleyinge, 12410 In pacience y-clothed. Love hath coveited hire longe, Leve I noon oother, But he sente hire som lettre, What this light by-meneth That over-hoveth helle thus, She us shal telle." When Pees in pacience y-clothed Approched ner hem tweyne, Rightwisnesse hire reverenced, 12420 By hir riche clothyng, And preide Pees to telle hire To what place she wolde, And in hire gaye garnementz Whom she grete thoughte. "My wil is to wende," quod she, "And welcome hem alle That many day myghte I noght se For merknesse of synne, {380} Adam and Eve, 12430 And othere mo in helle; Moyses and many mo Mercy shul have, And I shal daunce therto, Do thow so, suster, For Jhesus justede wel, Joy bigynneth dawe. _Ad vesperum demorabitur fletus, et ad matutinum lætitia._ "Love, that is my lemman, 12440 Swiche lettres me sente, That Mercy, my suster, and I Mankynde sholde save, And that God hath for-gyven And graunted me pees and mercy, To be mannes meynpernour For evere moore after. Lo here the patente!" quod Pees, "_In pace in idipsum._ And that this dede shal dure, 12450 _Dormiam et requiescam_." "What! ravestow?" quod Rightwisnesse, "Or thow art right dronke? Levestow that yond light Unlouke myghte helle, And save mannes soule? Suster, wene it nevere. For God the bigynnere Gaf the doom hymselve, That Adam and Eve, 12460 And alle that hem suwede, Sholden deye down righte, {381} And dwelle in pyne after, If that thei touchede a tree, And the fruyt eten. "Adam afterward Ayeins his defence Freet of that fruyt, And forsook, as it weere, The love of oure Lord 12470 And his loore bothe, And folwede that the fend taughte, And his felawes wille, Ayeins reson and rightwisnesse, Recorde thus with truthe, That hir peyne be perpetuel, And no preiere hem helpe. For-thi lat hem chewe as thei chosen, And chide we noght, sustres; For it is bote-lees bale, 12480 The byte that thei eten." "And I shal preve," quod Pees, "Hir peyne moot have ende, And from wo into wele Mowe wenden at the laste. For hadde thei wist of no wo, Wele hadde the noght knowen. For no wight woot what wele is, That nevere wo suffrede; Ne what is hoot hunger, 12490 That hadde nevere defaute. "If no nyght ne weere, No man, as I leeve, Sholde nevere wite witterly What day is to meene. Sholde nevere right riche man, {382} That lyveth in reste and ese, Wite what wo is, Ne were the deeth of kynde. "So God, that bigan al 12500 Of his goode wille, Bicam man of a mayde Mankynde to save; And suffrede to be sold, To se the sorwe of deying, The which unknytteth alle care, And comsynge is of reste. For til _modicum_ mete with us, I may it wel avowe, Woot no wight, as I wene, 12510 What y-nogh is to mene. "For-thi God of his goodnesse The firste gome Adam Sette hym in solace, And in sovereyn murthe; And siththe he suffred hym synne, Sorwe to feele, To wite what wele was Kyndeliche and knowe it. And after God auntrede hymself, 12520 And took Adames kynde, To wite what he hath suffred In thre sondry places, Bothe in hevene and in erthe, And now til helle he thenketh To wite what alle wo is, And what is alle joye. "So it shal fare by this folk, Hir folie and hir synne Shal lere hem what langour is 12530 {383} And lisse withouten ende. Woot no wight what werre is Ther that pees regneth, Ne what is witterly wele Til weylawey! hym teche." Thanne was ther a wight With two brode eighen, Book highte that beau-peere, A bold man of speche; "By Goddes body!" quod this Book, 12540 "I wol bere witnesse That tho this barn was y-bore, Ther blased a sterre That alle the wise of this world In o wit acorden, That swich a barn was y-bore In Bethleem the citee, That mannes soule sholde save, And synne destroye. And alle the elementz," quod the Book, 12550 "Herof beren witnesse, That he was God that al wroghte, The wolkne first shewed. "Tho that weren in hevene Token _stella cometa_, And tendeden it as a torche To reverencen his burthe; The light folwede the Lord Into the lowe erthe. "The water witnessed that he was God, 12560 For he wente on it. Peter the apostel Parceyved his gate, And as he wente on the water, {384} Wel hym knew, and seide, _Jube me venire ad te super aquas._ "And lo! how the sonne gan louke Hire light in hirselve, Whan she seigh hym suffre, That sonne and see made. 12570 "The erthe for hevynesse That he wolde suffre, Quaked as quyk thyng, And al biquasshed the roche. "Lo! helle myghte nat holde, But opnede tho God tholede, And leet out Symondes sone To seen hym hange on roode. And now shal Lucifer leve it, Though hym looth thynke; 12580 For _Gigas_ the geaunt With a gyn hath engyned To breke and to bete a-doun That ben ayeins Jhesus. And I, Book, wole be brent, But Jhesus rise to lyve In alle myghtes of man, And his moder gladie, And conforte al his kyn And out of care brynge, 12590 And al the Jewene joye Unjoynen and unlouken, And but thei reversen his roode, And his resurexion, And bileve on a newe lawe, Be lost lif and soule." "Suffre we," seide Truthe; "I here and see bothe {385} How a spirit speketh to helle, And biddeth unspere the yates." 12600 _Attolite portas, etc._ A vois loude in that light To Lucifer crieth, "Prynces of this place, Unpynneth and unlouketh! For here cometh with crowne That kyng is of glorie." Thanne sikede Sathan, And seide to hem alle, "Swich a light ayeins oure leve 12610 Lazar out fette; Care and encombraunce Is comen to us alle! If this kyng come in, Mankynde wole he fecche, And lede it ther hym liketh, And lightliche me bynde. Patriarkes and Prophetes Han parled herof longe, That swich a lord and light 12620 Sholde lede hem alle hennes." "Listneth," quod Lucifer, "For I this lord knowe. Bothe this lord and this light, Is longe a-go I knew hym. May no deeth hym dere, Ne no develes queyntise; And where he wole is his wey, Ac ware hym of the perils. If he reveth me my right, 12630 He robbeth me by maistrie; For by right and by reson {386} The renkes that ben here Body and soule beth myne, Bothe goode and ille. For hymself seide, That sire is of hevene, If Adam ete the appul, Alle sholde deye And dwelle with us develes; 12640 This thretynge he made. And he that soothnesse is, Seide thise wordes. And sithen I seised Sevene hundred wynter, I leeve that lawe nyl noght Lete hym the leeste." "That is sooth," seide Sathan; "But I me soore drede. For thow gete hem with gile, 12650 And his gardyn breke, And in semblaunce of a serpent Sete upon the appul-tree, And eggedest hem to ete, Eve by hirselve; And toldest hire a tale, Of treson were the wordes; And so thow haddest hem out, And hider at the laste. It is noght graithly geten, 12660 Ther gile is the roote. For God wol noght be bi-giled," Quod Gobelyn, "ne by-japed; We have no trewe title to hem, For thorugh treson were thei dampned." = {387} "Certes, I drede me," quod the devel, "Lest Truthe wol hem fecche; Thise thritty wynter, as I wene, Hath he gon and preched. 12670 I have assailled hym with synne, And som tyme y-asked Wheither he were God or Goddes sone; He yaf me short answere. And thus hath he trolled forth Thise two and thritty wynter. And whan I seigh it was so, Lepynge I wente To warne Pilates wif What done man was Jhesus. 12680 For Jewes hateden hym, And han doon hym to dethe. I wolde have lengthed his lif; For I leved if he deide, That his soule wolde suffre No synne in his sighte. For the body, while it on bones yede, Aboute was evere To save men from synne, If hemself wolde. 12690 And now I se wher a soule Cometh hiderward seillynge, With glorie and with gret light,-- God it is, I woot wel. I rede that we fle," quod he, "Faste alle hennes; For us were bettre noght be, Than biden his sighte. For thi lesynges, Lucifer, {388} Lost is al oure praye. 12700 "First thorugh the we fellen Fro hevene so heighe, For we leved on thi lesynges; Y-lorn we have Adam, And al oure lordshipe, I leve, A-londe and a-watre." _Nunc princeps hujus mundi ejicietur foras_. Eft the light bad unlouke; And Lucifer answerede, "What lord artow?" quod Lucifer. 12710 _Quis est iste?_ "_Rex Gloriæ_," The light soone seide, "And lord of myght and of man, And alle manere vertues. _Dominus virtutum_. Dukes of this dymme place, Anoon undo thise yates, That Crist may come in, The kynges sone of hevene!" 12720 And with that breeth helle brak, With Belialles barres, For any wye or warde, Wide opned the yates. Patriarkes and prophetes, _Populus in tenebris_, Songen seint Johanes song, _Ecce agnus Dei._ Lucifer loke ne myghte, So light hym a-blente. 12730 And tho that oure Lord lovede Into his light he laughte; And seide to Sathan, {389} "Lo! here my soule to amendes For alle synfulle soules, To save tho that ben worthi. Myne thei ben and of me, I may the bet hem cleyme. And though Reson recorde And Right, of myselve, 12740 That if he ete the appul Alle sholde deye; I bi-highte hem noght here Helle for evere. For the dede that thei dide, Thi deceite it made; With gile thow hem gete, Ageyn alle reson. For in my paleis Paradis, In persone of an addre, 12750 Falsliche thow fettest Thyng that I lovede. "Thus y-lik a lusard, With a lady visage, Thefliche thow me robbedest; And the olde lawe graunteth That gilours be bigiled, And that is good reson. _Dentem pro dente et oculum pro oculo._ = _Ergo_ soule shal soule quyte, 12761 And synne to synne wende, And al that man hath mys-do I, man, wole amende; Membre for membre By the olde lawe was amendes, And lif for lif also, {390} And by that lawe I clayme it, Adam and al his issue At my wille herafter, 12770 And that deeth in hem for-dide My deeth shal releve, And bothe quykne and quyte That queynt was thorugh synne. And that grace gile destruye, Good feith it asketh. So leve I noght, Lucifer, Ayein the lawe I fecche hem; But by right and by reson Raunsone here my liges. 12780 _Non veni solvere legem, sed adimplere._ = "Thow fettest myne in my place Ayeins alle reson, Falsliche and felonliche; Good feith me it taughte, To recovere hem thorugh raunson, And by no reson ellis. So that thorugh gile thow gete, Thorugh grace it is y-wonne. 12790 Thow Lucifer in liknesse Of a luther addere Getest bi gile Tho that God lovede. "And I in liknesse of a leode, That lord am of hevene, Graciousliche thi gile have quyt; Go gile ayein gile. And as Adam and alle Thorugh a tree deyden; 12800 Adam and alle thorugh a tree {391} Shul turne ayein to lyve; And gile is bi-giled, And in his gile fallen. _Et cecidit in foveam quam fecit._ "Now bi-gynneth thi gile Ageyn thee to turne, And my grace to growe Ay gretter and widder; That art doctour of deeth, 12810 Drynk that thow madest. "For I that am lord of lif, Love is my drynke; And for that drynke to-day I deide upon erthe. I faught so, me thursteth yit, For mannes soule sake; May no drynke me moiste, Ne my thurst slake, Til the vendage falle 12820 In the vale of Josaphat, That I drynke right ripe must, _Resurrectio mortuorum_; And thanne shal I come as a kyng, Crouned with aungeles, And have out of helle Alle mennes soules. "Fendes and fyndekynes Bifore me shul stande, And be at my biddyng 12830 Wher so evere me liketh; And to be merciable to man Thanne my kynde asketh. For we beth bretheren of blood, But noght in baptisme alle. {392} Ac alle that beth myne hole bretheren In blood and in baptisme. Shul noght be dampned to the deeth That is withouten ende. _Tibi soli peccavi, etc._ 12840 "It is noght used in erthe, To hangen a feloun Ofter than ones, Though he were a tretour. And if the kyng of that kyngdom Come in that tyme There feloun thole sholde Deeth or oother juwise, Lawe wolde he yeve hym lif, If he loked on hym. 12850 And I, that am kyng of kynges, Shal come swich a tyme Ther doom to the deeth Dampneth alle the wikked; And if lawe wole I loke on hem, It lith in my grace Wheither thei deye or deye noght For that thei diden ille; Be it any thyng a-bought The boldnesse of hir synnes, 12860 I do mercy thorugh rightwisnesse, And alle my wordes trewe; And though holy writ wole that I be wroke Of hem that diden ille,-- _Nullum malum impunitum, etc._-- Thei shul be clensed clerliche, And wasshen of hir synnes, In my prisone Purgatorie, {393} Til _parce_ it hote, And my mercy shal be shewed 12870 To manye of my bretheren. For blood may suffre blood, Bothe hungry and a-cale; Ac blood may noght se blood Blede, but hym rewe. _Audivi arcana verba quæ non licet homini loqui._ "Ac my rightwisnesse and right Shul rulen al helle, And mercy al mankynde 12880 Bifore me in hevene. For I were an unkynde kyng, But I my kynde helpe, And nameliche at swich a nede. Ther nedes help bihoveth. _Non intres in judicium cum servo tuo._ = "Thus by lawe," quod oure Lord, "Lede I wole fro hennes Tho that me lovede 12890 And leved in my comynge. And for thi lesynge, Lucifer, That thow leighe til Eve, Thow shalt abyen it bittre;"-- And bond hym with cheynes. Astroth and al the route Hidden hem in hernes; They dorste noght loke on oure Lord, The boldeste of hem alle, But leten hym lede forth whom hym liked, 12900 And lete whom hym liste. {394} Manye hundred of aungeles Harpeden and songen, _Culpat caro, purgat caro, Regnat Deus Dei caro._ Thanne pipede Pees Of Poesie a note, _Clarior est solito post maxima nebula Phoebus, = Post inimicitias, etc._ 12910 "After sharpe shoures," quod Pees, "Moost shene is the sonne; Is no weder warmer Than after watry cloudes; Ne no love levere, Ne lever frendes, Than after werre and wo, Whan Love and Pees ben maistres. Was nevere werre in this world, Ne wikkednesse so kene, 12920 That ne Love, and hym liste, To laughynge ne broughte, And pees thorugh pacience Alle perils stoppeth." "Trewes," quod Truthe; "Thow tellest us sooth, by Jhesus! Clippe we in covenaunt, And ech of us clippe oother." "And leteth no peple," quod Pees, "Perceyve that we chidde. 12930 For inpossible is no thyng To hym that is almyghty." "Thow seist sooth," quod Rightwisnesse; And reverentliche hire kiste. {395} "Pees and pees here! _Per sæcula sæculorum._" _Misericordia et veritas obviaverunt sibi, justitia et pax osculatæ sunt._ Truthe trumpede tho, And song _Te Deum laudamus_; 12940 And thanne lutede, In a loud note, _Ecce quam bonum et quam jocundum, etc._ Til the day dawed Thise damyseles dauncede, That men rongen to the resurexion. And right with that I wakede, And callede Kytte my wif, And Calote my doghter; And bad hem rise and reverence 12950 Goddes resurexion; And crepe to the cros on knees, And kisse it for a juwel, For Goddes blissede body It bar for oure boote; And it a-fereth the fend, For swich is the myghte, May no grisly goost Glide there it walketh. 12959 * * * * * {396} _Passus Decimus Nonus, explicit Do-bet, et incipit Do-best._ Thus I awaked and wroot 12960 What I hadde y-dremed; And dighte me derely, And dide me to chirche, To here holly the masse, And to be housled after. In myddes of the masse, Tho men yede to offryng, I fel eft-soones a-slepe; And sodeynly me mette That Piers the Plowman 12970 Was peynted al blody, And com in with a cros Bifore the comune peple, And right lik in alle thynges To oure Lord Jhesus. And thanne called I Conscience, To kenne me the sothe; "Is this Jhesus the justere," quod I, "That Jewes dide to dethe? Or it is Piers the Plowman. 12980 Who peynted hym so rede?" Quod Conscience, and kneled tho, "Thise arn Piers armes, {397} Hise colours and his cote armure; Ac he that cometh so blody Is Crist with his cros, Conquerour of cristene." "Why calle hym Crist," quod I, "Sithen Jewes calle hym Jhesus? Patriarkes and prophetes 12990 Prophecied bifore That alle kynne creatures Sholden knelen and bowen, Anoon as men nempned The name of God Jhesu. _Ergo_ is no name To the name of Jhesus; Ne noon so nedeful to nempne By nyghte ne by daye. For alle derke develes 13000 Arn a-drad to heren it; And synfulle aren solaced And saved by that name. And ye callen hym Crist; For what cause telleth me? Is Crist moore of myght, And moore worthi name, Than Jhesu or Jhesus, That al oure joye com of?" "Thow knowest wel," quod Conscience, 13010 "And thow konne reson, That knyght, kyng, conquerour, May be o persone. To be called a knyght is fair, For men shul knele to hym; To be called a kyng is fairer, {398} For he may knyghtes make; Ac to be conquerour called, That cometh of special grace, And of hardynesse of herte, 13020 And of hendenesse, To make lordes of laddes Of lond that he wynneth, And fre men foule thralles That folwen noght hise lawes. "The Jewes that were gentil men, Jhesus thei despised, Bothe his loore and his lawe; Now are thei lowe cherles. As wide as the world is, 13030 Noon of hem ther wonyeth But under tribut and taillage, As tikes and cherles; And tho that bicome cristene Bi counseil of the baptisme, Aren frankeleyns, free men, Thorugh fullynge that thei toke, And gentil men with Jhesu; For Jhesu was y-fulled, And upon Calvarie on cros 13040 Y-crouned kyng of Jewes. "It bicometh to a kyng To kepe and to defende; And conquerour of conquest Hise lawes and his large. And so dide Jhesus the Jewes, He justified and taughte hem The lawe of lif, That laste shal evere; And defended from foule yveles, 13050 {399} Feveres and fluxes, And from fendes that in hem were, And false bileve. Tho was he Jhesus of Jewes called, Gentile prophete, And kyng of hir kyngdom, And croune bar of thornes. "And tho conquered he on cros, As conquerour noble. Mighte no deeth hym for-do, 13060 Ne a-doun brynge, That he naroos and regnede, And ravysshed helle: And tho was he conquerour called Of quyke and of dede. For he yaf Adam and Eve And othere mo blisse, That longe hadde y-leyen bifore As Luciferis cherles. "And sith he yaf largely 13070 Alle hise lele liges Places in Paradis, At hir partynge hennes; He may wel be called conquerour, And that is Crist to mene. "Ac the cause that he cometh thus With cros of his passion, Is to wissen us therwith That whan that we ben tempted, Therwith to fighte and defenden us 13080 Fro fallynge to synne. And so bi his sorwe, That who so loveth joye To penaunce and to poverte {400} He moste puten hymselven, And muche wo in this world To willen and suffren. "Ac to carpe moore of Crist, And how he com to that name, Faithly for to speke, 13090 His firste name was Jhesus; Tho he was born in Bethleem, As the book telleth, And cam to take mankynde, Kynges and aungeles Reverenced hym faire With richesses of erthe, Aungeles out of hevene Come knelynge and songe, _Gloria in excelsis Deo, etc._ 13100 "Kynges that come after Knelede, and offrede Mirre and muche gold, Withouten mercy askynge Or any kynnes catel, But knowelichynge hym sovereyn Bothe of lond, sonne, and see, And sithenes thei wente Into hir kyngene kith, By counseil of aungeles. 13110 And there was that word fulfilled The which thow of speke. _Omnia cælestia terrestria flectantur in hoc nomine Jhesu._ "For alle the aungeles of hevene At his burthe knelede, And al the wit of the world Was in tho thre kynges, {401} Reson and rightwisnesse And ruthe thei offrede; 13120 Wherfore and why Wise men that tyme, Maistres and lettred men, _Magi_ hem callede. "That o kyng cam with reson, Covered under sense. "The seconde kyng siththe Soothliche offrede Rightwisnesse under reed gold, Resones felawe. 13130 For gold is likned to leautee That laste shal evere. "The thridde kyng tho kam Knelynge to Jhesu, And presented hym with pitee, Apperynge by mirre. For mirre is mercy to mene And mylde speche of tonge. "Thre y-liche honeste thynges Were offred thus at ones, 13140 Thorugh thre kynne kynges Knelynge to Jhesu, "Ac for alle thise preciouse presentz, Oure Lord kyng Jhesus Was neither kyng ne conquerour, Til he gan to wexe In the manere of a man, And that by muchel sleighte, As it bi-cometh a conquerour To konne manye sleightes, 13150 And manye wiles and wit, That wole ben a ledere. {402} And so dide Jhesu in hise dayes, Who so hadde tyme to telle it. "Som tyme he suffrede, And som tyme he hidde hym; And some tyme he faught faste, And fleigh outher while; And som tyme he gaf good, And grauntede heele bothe, 13160 Lif and lyme, As hym liste he wroghte. As kynde is of a conquerour, So comsede Jhesu, Til he hadde alle hem That he for bledde. "In his juventee this Jhesus At Jewene feeste Water into wyn turnede, As holy writ telleth. 13170 And there bigan God Of his grace to do-wel. For wyn is likned to lawe And lif-holynesse, And lawe lakkede tho, For men lovede noght hir enemys. And Crist counseileth thus, And comaundeth bothe, To lered and to lewede To lovyen oure enemys. 13180 So at the feeste first, As I bifore tolde, Bigan God of his grace And goodnesse to do-wel. And thanne was he called Noght holy Crist, but Jhesu, {403} A faunt fyn ful of wit, _Filius Mariæ._ For bifore his moder Marie Made he that wonder; 13190 That she first and formest Ferme sholde bileve That he thorugh grace was gete, And of no gome ellis. He wroghte that by no wit, But thorugh word one; After the kynde that he cam of, There comsede he do-wel. "And whan he woxen was moore, In his moder absence, 13200 He made lame to lepe, And yaf light to blynde, And fedde with two fisshes, And with fyve loves, Sore a fyngred folk Mo than fyve thousand. "Thus he confortede carefulle And caughte a gretter name, The which was Do-bet, Where that he wente, 13210 For deve thorugh hise doynges to here And dombe speke he made, And alle he heeled and halp That hym of grace askede. And tho was he called in contré Of the comune peple, For the dedes that he dide, _Fili David, Jhesus._ For David was doghtiest Of dedes in his tyme. 13220 {404} The burdes tho songe, _Saul interfecit mille, et David decem millia._ = "For-thi the contree ther Jhesu cam Called hym _fili David_, And nempned hym of Nazareth, And no man so worthi To be kaiser or kyng Of the kyngdom of Juda, Ne over Jewes justice, 13230 As Jhesus was, hem thoughte. "Wherof Cayphas hadde envye, And othere of the Jewes; And for to doon hym to dethe Day and nyght thei casten, Killeden hym on cros wise At Calvarie on Friday, And sithen buriede his body, And beden that men sholde, Kepen it fro nyght comeris 13240 With knyghtes y-armed, For no frendes sholde hym fecche. For prophetes hem tolde That that blissede body Of burieles risen sholde, And goon into Galilee, And gladen hise apostles, And his moder Marie; Thus men bifore demede. "The knyghtes that kepten it 13250 Bi-knewe it hemselven, That aungeles and archaungeles Er the day spronge Come knelynge to the corps, {405} And songen _Christus resurgens_, Verray men bifore hem alle, And forth with hem he yede. "The Jewes preide hem be pees, And bi-soughte the knyghtes Telle the comune that ther cam 13260 A compaignie of hise apostles, And bi-wicched hem as thei woke, And awey stolen it. "Ac Marie Maudeleyne Mette hym by the weye, Goynge toward Galilee In godhede and manhede, And lyves and lokynge, And she a-loud cride In ech a compaignie ther she cam, 13270 _Christus resurgens_. "Thus cam it out that Crist over-coom, Recoverede and lyvede _Sic oportet Christum pati et intrare, etc._ = For that that wommen witeth, May noght wel be counseille. "Peter parceyved al this, And pursued after, Bothe James and Johan, 13280 Jhesu for to seke, Thaddee and ten mo, With Thomas of Inde. And as alle thise wise wyes Weren togideres, In an hous al bi-shet, And hir dore y-barred, Crist cam in, and al closed {406} Bothe dore and yates, To Peter and to thise apostles, 13290 And seide _pax vobis!_ And took Thomas by the hand, And taughte hym to grope, And feele with hise fyngres His flesshliche herte. "Thomas touched it, And with his tonge seide, '_Deus meus et Dominus meus_-- Thow art my lord, I bi-leve, My God, lord Jhesu; 13300 Thow deidest and deeth tholedest, And deme shalt us alle, And now art lyvynge and lokynge, And laste shalt evere.' "Crist carpede thanne, And curteisliche seide, 'Thomas, for thow trowest this, And treweliche bi-levest it, Blessed mote thow be, And be shalt for evere; 13310 And blessed mote thei alle be In body and in soule That nevere shul se me in sighte, As thow doost nowthe, And lelliche bi-leve al this, I love hem and blesse hem.' _Beati qui non viderunt, etc._ "And whan this dede was doon, Do-best he taughte, And yaf Piers power, 13320 And pardon he grauntede, To alle maner men {407} Mercy and forgifnesse, Hym myght to assoille Of alle manere synne, In covenaunt that thei come And kneweliched to paie To Piers pardon the Plowman, _Redde quod debes._ "Thus hath Piers power, 13330 By his pardon paied, To bynde and unbynde, Bothe here and ellis where; And assoille men of alle synnes, Save of dette one. "Anoon after an heigh Up into hevene He wente, and wonyeth there, And wol come at the laste, And rewarde hym right wel 13340 That _reddit quod debet_, Paieth parfitly, As pure truthe wolde; And what persone paieth it nought, Punysshen he thenketh, And demen hem at domes day Bothe quyke and dede. The goode to the godhede And to greet joye, And wikkede to wonye 13350 In wo withouten ende." Thus Conscience of Crist And of the cros carpede, And counseiled me to knele therto. And thanne cam, me thoughte, Oon _spiritus paraclitus_ {408} To Piers and to hise felawes In liknesse of a lightnynge He lighte on hem alle, And made hem konne and knowe 13360 Alle kynne langages. I wondred what that was, And waggede Conscience, And was a-fered of the light, For in fires lightnesse _Spiritus paraclitus_ Over-spradde hem alle. Quod Conscience, and knelede, "This is Cristes messager, And cometh fro the grete God, 13370 And Grace is his name. Knele now," quod Conscience, "And if thow kanst synge, Welcome hym and worshipe hym With _Veni creator spiritus_." Thanne song I that song, So dide manye hundred, And cride with Conscience, "Help us, God of Grace!" And thanne bigan Grace 13380 To go with Piers Plowman, And counseillede hym and Conscience The comune to sompne; "For I wole dele to-day And gyve divine grace To alle kynne creatures That han hir fyve wittes, Tresour to lyve by To hir lyves ende, And wepne to fighte with 13390 {409} That wole nevere faille. For Antecrist and hise Al the world shul greve, And acombre thee, Conscience, But if Crist thee helpe. "And false prophetes fele, Flatereris and gloseris, Shullen come and be curatours Over kynges and erles, And Pride shal be pope, 13400 Prynce of holy chirche, Coveitise and unkyndenesse Cardinals hym to lede; For-thi," quod Grace, "er I go, I wol gyve yow tresor, And wepne to fighte with Whan Antecrist yow assaileth." And gaf ech man a grace To gide with hymselven, That ydelnesse encombre hym noght, 13410 Envye ne pride. _Divisiones gratiarum sunt, etc._ Some he yaf wit With wordes to shewe, Wit to wynne hir liflode with, As the world asketh, As prechours and preestes, And prentices of lawe, They lelly to lyve By labour of tonge, 13420 And by wit to wissen othere As grace hem wolde teche. And some he kennede craft And konnynge of sighte, {410} With sellynge and buggynge Hir bilyve to wynne. And some he lered to laboure, A lele lif and a trewe; And some he taughte to tilie, To dyche and to thecche, 13430 To wynne with her liflode Bi loore of his techynge. And some to devyne and divide, Noumbres to kenne; And some to compace craftily, And colours to make; And some to se and to seye What sholde bi-falle, Bothe of wele and of wo, Telle it er it felle, 13440 As astronomyens thorugh astronomye, And philosofres wise. And some to ryde, and to recovere That wrongfully was wonne; He wissed hem to wynne it ayein Thorugh wightnesse of handes, And fecchen it fro false men With folvyles lawes. And some he lered to lyve In longynge to ben hennes, 13450 In poverte and in penaunce, To preie for alle cristene. And alle he lered to be lele, And ech a craft love oother; And forbad hem alle debat, That noon were among hem. "Though some be clenner than some, Ye se wel," quod Grace, {411} "That he that useth the faireste craft, To the fouleste I kouthe have put hym. 13460 Thynketh alle," quod Grace, "That grace cometh of my gifte; Loketh that no man lakke oother, But loveth alle as bretheren. "And who that moost maistries kan Be myldest of berynge; And crouneth Conscience kyng, And maketh Craft youre stiward, And after Craftes conseil Clotheth yow and fede. 13470 For I make Piers the Plowman My procuratour and my reve, And registrer to receyve, _Redde quod debes._ My prowor and my plowman Piers shal ben on erthe, And for to tilie truthe A teeme shal he have." Grace gaf Piers a teeme Of foure grete oxen. 13480 That oon was Luk, a large beest, And a lowe chered; And Mark, and Mathew the thridde, Myghty beestes bothe; And joyned to hem oon Johan, Moost gentil of alle, The pris neet of Piers Plow, Passynge all othere. And Grace gaf Piers Of his goodnesse foure stottes; 13490 Al that hise oxen eriede, {412} Thei to harewen after. Oon highte Austyn, And Ambrose another, Gregori the grete clerk, And Jerom the goode. Thise foure the feith to teche Folweth Piers teme, And harewede in an hand while Al holy Scripture, 13500 With two harewes that thei hadde, An oold and a newe. _Id est, vetus testamentum et novum._ And Grace gaf greynes, The cardynal vertues, And sew hem in mannes soule, And sithen he tolde hir names. _Spiritus prudentiæ._ The firste seed highte; And who so ete that, 13510 Ymagynen he sholde Er he deide any deeth, Devyse wel the ende; And lerned men a ladel bugge With a long stele, And caste for to kepe a crokke To save the fatte above. The seconde seed highte _Spiritus temperantiæ._ He that ete of that seed 13520 Hadde swich a kynde, Sholde nevere mete ne muchel drynke Make hym to swelle, Ne no scornere ne scolde Out of skile hym bringe, {413} Ne wynnynge ne wele Of worldliche richesse, Waste word of ydelnesse Ne wikked speche moeve; Sholde no curious clooth 13530 Comen on his rugge, Ne no mete in his mouth That maister Johan spicede. The thridde seed that Piers sew Was _spiritus fortitudinis_. And who ete that seed, Hardy was he evere To suffren al that God sente, Siknesse and angres; Mighte no lesynges ne lyere, 13540 Ne los of worldly catel, Maken hym for any mournynge That he nas murie in soule, And bold and abidynge Bismares to suffre; And pleieth al with pacience And _parce mihi domine_; And covered hym under conseille Of Caton the wise: _Esto forti animo, cum sis dampnatus inique._ = The ferthe seed that Piers sew 13552 Was _spiritus justitiæ_. And he that ete of that seed, Sholde be evere trewe, With God, and naught a-gast, But of gile one; For gile gooth so pryvely, That good feith outher while {414} Maye nought ben espied, 13560 For _spiritus justitiæ_. _Spiritus justitiæ._ Spareth noght to spille Hem that ben gilty, And for to correcte The kyng, if he falle In gilt or in trespas. For counteth he no kynges wrathe, Whan he in court sitteth To demen as a domesman, 13570 A-drad was he nevere Neither of duc ne of deeth, That he ne dide lawe, For present or for preiere, Or any prynces lettres; He dide equité to alle Evene forth his power. Thise foure sedes Piers sew; And siththe he dide hem harewe With olde lawe and newe lawe, 13580 That love myghte wexe Among tho foure vertues, And vices destruye. For comunliche in contrees Cammokes and wedes Foulen the fruyt in the feld, Ther thei growen togideres; And so doon vices Vertues worthi. Quod Piers, "Hareweth alle that konneth kynde wit, By conseil of thise doctours; 13591 And tilieth after hir techynge {415} The cardynale vertues." "Ayeins thei greynes," quod Grace, "Bi-gynneth for to ripe, Ordeigne thee an hous, Piers, To herberwe inne thi cornes." "By God! Grace," quod Piers, "Ye moten gyve tymber, And ordeyne that hous, 13600 Er ye hennes wende." And Grace gaf hym the cros, With the croune of thornes, That Crist upon Calvarie For mankynde on pyned, And of his baptisme and blood That he bledde on roode He made a manere morter, And mercy it highte. And therwith Grace bi-gan 13610 To make a good foundement, And watlede it and walled it With his peyne and his passion, And of al holy writ He made a roof after, And called that hous _Unitee_, Holy chirche on Englisshe. And whan this dede was doon, Grace devysede A cart highte cristendom 13620 To carie Piers sheves; And gaf hym caples to his carte, Contricion and confession; And made preesthod hayward, The while hymself wente As wide as the world is {416} With Piers to tilie truthe. Now is Piers to the plow; And Pride it aspide, And gadered hym a greet oost, 13630 For to greven he thynketh Conscience and alle cristene And cardinale vertues, Blowe hem doun and breke hem, And bite a-two the mores; And sente forth Surquidous, His sergeaunt of armes, And his spye Spille-love, Oon Spek-yvel bihynde. Thise two coome to Conscience, 13640 And to cristen peple, And tolde hem tidynges, That tyne thei sholde the sedes That Piers there hadde y-sowen, The cardynale vertues; "And Piers bern worth y-broke, And thei that ben in _Unitee_ Shulle come out, and Conscience And youre two caples, Confession and Contricion; 13650 And youre carte the bileeve Shal be coloured so queyntely, And covered under sophistrie, That Conscience shal noght Knowe by Contricion Ne by Confession Who is cristene or hethene; Ne no manere marchaunt That with moneie deleth, Wheither he wynne with right, 13660 {417} With wrong, or with usure. "With swiche colours and queyntise Cometh Pride y-armed, With the lord that lyveth after The lust of his body, To wasten on welfare, And in wikked lyvynge, Al the world in a while Thorugh oure wit," quod Pryde. Quod Conscience to alle cristene tho, 13670 "My counseil is to wende Hastiliche into Unitee, And holde we us there; And praye we that a pees weere In Piers berne the Plowman. For witterly I woot wel, We beth noght of strengthe To goon agayn Pride, But Grace weere with us." And thanne kam Kynde Wit 13680 Conscience to teche, And cryde and comaundede Alle cristene peple For to delven a dych Depe aboute Unitee, That holy chirche stode in Unitee, As it a pyl weere. Conscience comaundede tho Alle cristene to delve, And make a muche moot, 13690 That myghte ben a strengthe To helpe holy chirche And hem that it kepeth. Thanne alle kynne cristene, {418} Save comune wommen, Repenteden and refused synne, Save thei one, And false men, flatereris, Usurers, and theves, Lyeris, and queste-mongeres 13700 That were for-sworen ofte, Witynge and wilfully With the false helden, And for silver were for-swore, Soothly they wiste it. Ther nas no cristene creature That kynde wit hadde, Save sherewes one Swiche as I spak of, That he ne halp a quantité 13710 Holynesse to wexe, Some thorugh bedes biddynge, And some thorugh pilgrymages And othere pryvé penaunces, And somme thorugh penyes delynge. And thanne wellede water For wikkede werkes, Egreliche ernynge Out of mennes eighen, Clennesse out of comune, 13720 And clerkes clene lyvynge, Made Unitee holy chirche In holynesse to stonde. "I care noght," quod Conscience, "Though Pride come nouthe. The lord of lust shal be letted Al this lente, I hope. Cometh," quod Conscience, {419} "Ye cristene, and dyneth, That han laboured lelly 13730 Al this lenten tyme. Here is breed y-blessed, And Goddes body therunder: Grace, thorugh Goddes word, Yaf Piers power And myghtes to maken it, And men to ete it after In helpe of hir heele Ones in a monthe, Or as ofte as thei hadde nede, 13740 Tho that hadde y-paied To Piers pardon the Plowman. _Redde quod debes._" "How?" quod al the comune, "Thow conseillest us to yelde Al that we owen any wight, Er we go to housel?" "That is my conseil," quod Conscience, "And cardinale vertues, That ech man for-gyve oother, 13750 And that wol the pater-noster. _Et dimitte nobis debita nostra, etc._ And so to ben assoilled, And siththen ben houseled." "Ye, baw!" quod a brewere, "I wol noght be ruled, By Jhesu! for al youre janglynge With _spiritus justitiæ_, Ne after Conscience, by Crist! While I kan selle 13760 Bothe dregges and draf, And drawe it out at oon hole {420} Thikke ale and thynne ale, For that is my kynde, And noght hakke after holynesse. Hold thi tonge, Conscience! Of _spiritus justitiæ_, Thow spekest muche on ydel." "Caytif!" quod Conscience, "Cursede wrecche! 13770 Un-blessed artow, brewere, But if thee God helpe. But thow lyve by loore Of _spiritus justitiæ_, The chief seed that Piers sew, Y-saved worstow nevere. But Conscience the comune fede, And cardinale vertues, Leve it wel, thei ben lost, Bothe lif and soule." 13780 "Thanne is many a man lost," Quod a lewed vicory.-- "I am a curatour of holy kirke, And cam nevere in my tyme Man to me, that me kouthe telle Of cardinale vertues, Or that acountede Conscience At a cokkes fethere or an hennes. I knew nevere cardynal, That he ne cam fro the pope; 13790 And we clerkes, whan thei come, For hir comunes paieth, For hir pelure and hir palfreyes mete, And pilours that hem folweth. "The comune _clamat cotidie_ Ech a man til oother, {421} The contree is the corseder That cardinals comme inne; And ther thei ligge and lenge moost, Lecherie there regneth. 13800 "For-thi," quod this vicory, "By verray God! I wolde That no cardynal coome Among the comune peple; But in hir holynesse Helden hem stille At Avynone among the Jewes,-- _Cum sancto sanctus eris, etc._-- Or in Rome, as hir rule wole, The relikes to kepe; 13810 And thow, Conscience, in kynges court, And sholdest nevere come thennes; And Grace, that thow graddest so of, Gyour of alle clerkes; And Piers with his newe plow, And ek with his olde, Emperour of al the world, That alle men were cristene. "Inparfit is that pope That al the world sholde helpe, 13820 And sendeth swiche that sleeth hem That he sholde save. "And wel worthe Piers the Plowman, That pursueth God in doynge, _Qui pluit super justos Et injustos_ at ones, And sent the sonne to save A cursed mannes tilthe, As brighte as to the beste man, Or to the beste womman. 13830 {422} "Right so Piers the Plowman Peyneth hym to tilye As wel for a wastour And wenches of the stewes, As for hymself and his servauntz, Save he is first y-served; And travailleth and tilieth For a tretour also soore As for a trewe tidy man, Alle tymes y-like. 13840 And worshiped be he that wroghte al, Bothe good and wikke, And suffreth that synfulle be, [Tyl som tyme that thei repenten]. And God amende the pope! That pileth holy kirke, And cleymeth bifore the kyng To be kepere over cristene; And counteth noght though cristene ben Killed and robbed; 13850 And fynt folk to fighte, And cristen blood to spille, Ayein the olde lawe and newe lawe, As Luc therof witnesseth. _Non occides, mihi vindictam, etc._ "It semeth, bi so Hymself hadde his wille, That he reccheth right noght Of al the remenaunt. And Crist of his curteisie 13860 The cardinals save, And torne hir wit to wisdom, And to welthe of soule! For the comune," quod this curatour, {423} "Counten ful litel The counseil of Conscience, Or cardinale vertues. But if thei seighe, as by sighte, Som what to wynnyng, Of gile ne of gabbyng 13870 Gyve thei nevere tale. For _spiritus prudentiæ_ Among the peple is gyle; And alle tho faire vertues As vices thei semeth. Ech man subtileth a sleighte Synne for to hide, And coloureth it for a konnynge, And a clene lyvynge." Thanne lough ther a lord, 13880 And "By this light!" seide, "I holde it right and reson Of my reve to take Al that myn auditour, Or ellis my styward, Counseilleth me bi hir acounte And my clerkes writyng. With _spiritus intellectus_ Thei seke the reves rolles; And with _spiritus fortitudinis_ 13890 Fecche it I wole after." And thanne cam ther a kyng, And, by his croune! seide, "I am kyng with croune The comune to rule, And holy kirke and clergie From cursed men to fende; And if me lakketh to lyve by, {424} The lawe wole I take it Ther I may hastilokest it have. 13900 For I am heed of lawe; And ye ben but membres, And I above alle. And sith I am youre aller heed, I am youre aller heele, And holy chirches chief help, And chieftayn of the comune; And what I take of yow two, I take it at the techynge Of _spiritus justitiæ_, 13910 For I jugge yow alle. So I may boldely be housled, For I borwe nevere, Ne crave of my comune, But as my kynde asketh." "In condicion," quod Conscience, "That thow konne defende And rule thi reaume in reson, Right wel and in truthe, Take thow mayst in reson 13920 As thi lawe asketh. _Omnia tua sunt ad defendendum, sed non ad deprædandum._" The viker hadde fer hoom, And faire took his leeve; And I awakned therwith, And wroot as me mette. 13927 * * * * * {425} _Passus Vicesimus de Visione, et Primus de Do-best._ Thanne as I wente by the wey, 13928 Whan I was thus awaked, Hevy-chered I yede, And elenge in herte; I ne wiste wher to ete, Ne at what place, And it neghed neigh the noon, And with Nede I mette That afrounted me foule, And faitour me called: "Kanstow noght excuse thee, As dide the kyng and othere, That thow toke to thy bilyve, 13940 To clothes and to sustenaunce; And by techynge and by tellynge Of _spiritus temperantiæ_, And thow nome na-moore Than nede thee taughte, And nede he hath no lawe, Ne nevere shal falle in dette; For thre thynges he taketh, His lif for to save. "That is mete, whan men hym werneth 13950 {426} And he no moneye weldeth, Ne wight noon wol ben his borugh, Ne wed hath noon to legge; And he caughte in that caas, And come therto by sleighte, He synneth noght, soothliche, That so wynneth his foode. "And though he come so to a clooth, And kan no bettre chevyssaunce, Nede anoon righte 13960 Nymeth hym under maynprise. "And if hym list for to lape, The lawe of kynde wolde That he dronke at ech dych, Er he for thurst deide. So Nede al gret nede May nymen, as for his owene, Withouten counseil of Conscience Or cardynale vertues, So that he sewe and save 13970 _Spiritus temperantiæ_. "For is no vertue bi fer To _spiritus temperantiæ_; Ne _spiritus justitiæ_ Ne _spiritus fortitudinis_. For _spiritus fortitudinis_ Forfeteth ful ofte. He shal do moore than mesure Many tyme and ofte, And bete men over bittre, 13980 And some of hem to litel, And greve men gretter Than good feith it wolde {427} "And _spiritus justitiæ_ Shal juggen, wol he nele he, After the kynges counseil, And the comune like. And _spiritus prudentiæ_ In many a point shal faille Of that he weneth wolde falle, 13990 If his wit ne weere. Wenynge is no wysdom, Ne wys ymaginacion, _Homo proponit, et Deus disponit_, And governeth alle goode vertues; Ac Nede is next hym, For anoon he meketh, And as lowe as a lomb, For lakkyng of that hym nedeth. Wise men forsoke wele, 14000 For thei wolde be nedy, And woneden in wildernesse, And wolde noght he riche. "And God al his grete joye Goostliche he lefte, And cam and took mankynde, And bi-cam nedy. So nedy he was, as seith the book, In manye sondry places, That he seide in his sorwe 14010 On the selve roode, Bothe fox and fowel May fle to hole and crepe, And the fissh hath fyn To flete with to reste, Ther Nede hath y-nome me That I moot nede abide {428} And suffre sorwes ful soure That shal to joye torne, For-thi be noght abasshed 14020 To bide and to be nedy; Sith he that wroghte al the world Was wilfulliche nedy, Ne nevere noon so nedy Ne poverer deide." Whan Nede hath under-nome me thus, Anoon I fil a-slepe; And mette ful merveillously, That in mannes forme Antecrist cam thanne, 14030 And al the crop of Truthe Torned it up-so-doun, And over-tilte the roote; And fals sprynge and sprede, And spede mennes nedes, In ech a contree ther he cam He kutte awey truthe, And gerte gile growe there, As he a Good weere. Freres folwede that fend, 14040 For he gaf hem copes; And religiouse reverenced hym, And rongen hir belles, And al the covent forth cam To welcome that tyraunt, And alle hise as wel as hym, Save oonly fooles. Whiche foolis were wel levere To deye than to lyve {429} Lenger, sith Lenten 14050 Was so rebuked. And as a fals fend, Antecrist Over alle folk regnede, Save that were mylde men and holye, That no meschief dradden, Defyed alle falsnesse And folk that it usede; And what kyng that hem conforted, Knowynge hem any while, They cursed and hir conseil, 14060 Were it clerk or lewed. Antecrist hadde thus soone Hundredes at his baner, And Pride it bar Boldely aboute, With a lord that lyveth After likyng of body, That kam ayein Conscience, That kepere was and gyour Over kynde cristene 14070 And cardynale vertues. "I conseille," quod Conscience tho, "Cometh with me, ye fooles, Into Unité holy chirche, And holde we us there; And crye we to kynde That he come and defende us, Fooles, fro thise fendes lymes, For Piers love the Plowman; And crye we to al the comune, 14080 That thei come to Unitee, And there abide and bikere Ayeins Beliales children." {430} Kynde Conscience tho herde, And cam out of the planetes, And sente forth his forreyours, Feveres and fluxes, Coughes and cardiacles, Crampes and tooth-aches, Rewmes and radegundes, 14090 And roynous scabbes, Biles and bocches, And brennynge agues, Frenesies and foule yveles, Forageres of kynde, Hadde y-priked and prayed Polles of peple, That largeliche a legion Loste hir lif soone. There was, "Harrow and help! 14100 Here cometh Kynde, With Deeth that is dredful To undo us alle!" The lord that lyved after lust Tho aloud cryde After Confort, a knyght, To come and bere his baner; "_A l'arme! à l'arme!_" quod that lord, "Ech lif kepe his owene!" And thanne mette thise men, 14110 Er mynstrals myghte pipe, And er heraudes of armes Hadden discryved lordes, Elde the hoore That was in the vaunt-warde. And bar the baner bifore Deeth, Bi right he it cleymede. {431} Kynde cam after, With many kene soores, As pokkes and pestilences, 14120 And muche peple shente; So Kynde thorugh corrupcions Kilde ful manye. Deeth cam dryvynge after, And al to duste passhed Kynges and knyghtes, Kaysers and popes, Lered and lewed, He leet no man stonde That he hitte evene, 14130 That evere stired after. Manye a lovely lady, And lemmans of knyghtes, Swowned and swelted For sorwe of hise dyntes. Conscience of his curteisie To Kynde he bi-soughte To cesse and suffre, And see wher thei wolde Leve Pride pryvely, 14140 And be parfite cristene. And Kynde cessede tho To se the peple amende. Fortune gan flatere thanne Tho fewe that were alyve, And bi-highte hem long lif, And Lecherie he sente Amonges alle manere men, Wedded and unwedded, And gaderede a greet hoost 14150 Al agayn Conscience. {432} This Lecherie leide on With a janglynge chiere, And with pryvee speche And peyntede wordes; And armede hym in ydelnesse, And in heigh berynge. He bar a bowe in his hand, And manye brode arewes, Weren fethered with fair bi-heste 14160 And many a fals truthe. With hise un-tidy tales He tened ful ofte. Conscience and his compaignye, Of holy chirche the techeris. Thanne cam Coveitise, And caste how he myghte Overcome Conscience And cardinale vertues, And armed hym in avarice, 14170 And hungriliche lyvede. His wepne was al wiles To wynnen and to hiden; With glosynges and with gabbynges He giled the peple. Symonye hym sente To assaille Conscience, And preched to the peple; And prelates thei hem maden To holden with Antecrist, 14180 His temporaltees to save; And cam to the kynges counseille As a kene baroun, And kneled to Conscience In court afore hem alle, {433} And garte good feith flee, And fals to abide; And boldeliche bar a-doun, With many a bright noble, Muche of the wit and wisdom 14190 Of Westmynstre Halle. He jogged to a justice, And justed in his eere, And over-tilte al his truthe With "Tak this up amendement." And to the Arches in haste He yede anoon after, And tornede cyvyle into symonye, And siththe he took the official For a mantel of menever, 14200 And made lele matrymoyne Departen er deeth cam, And devors shapte. "Allas!" quod Conscience, and cryde tho, "Wolde Crist of his grace That coveitise were cristene! That is so kene a fightere, And boold and bidynge While his bagge lasteth." And thanne lough Lyf, 14210 And leet daggen hise clothes, And armed hym an haste With harlotes wordes; And heeld holynesse a jape, And hendenesse a wastour; And leet leautee a cherl, And lyere a fre man; Conscience and his counseil He counted at a flye {434} Thus relyede Lif, 14220 For a litel fortune; And priketh forth with Pride, Preiseth he no vertue, Ne careth noght how Kynde slow, And shal come at the laste, And kille alle erthely creatures, Save Conscience oone. Lyf lepte aside, And laughte hym a lemman; "Heele and I," quod he, 14230 "And heighnesse of herte, Shal do thee noght drede Neither deeth ne elde, And to forgyte sorwe, And gyve noght of synne." This likede Lif, And his lemman Fortune; And geten in hir glorie A gadelyng at the laste, Oon that muche wo wroghte, 14240 Sleuthe was his name. Sleuthe wax wonder yerne, And soone was of age, And wedded oon Wanhope, A wenche of the stuwes. Hir sire was a sysour That nevere swoor truthe, Oon Tomme Two-tonge, Atteynt at ech enqueste. This Sleuthe was war of werre, 14250 And a slynge made, And threw drede of dispair A dozeyne myle aboute. {435} For care Conscience tho Cryde upon Elde, And bad hym fonde to fighte, And a-fere Wanhope. And Elde hente good hope, And hastiliche he shifte hym, And wayved awey Wanhope, 14260 And with Lif he fighteth. And Lif fleigh for feere To phisik after helpe, And bi-soughte hym of socour, And of his salve he hadde. He gaf hym gold good woon, That gladede his herte; And thei gyven hym ageyn A glazene howve. Lyf leeved that lechecraft 14270 Lette sholde elde, And dryven awey deeth With dyas and drogges. And Elde auntred hym on lyf, And at the laste he hitte A phisicien with a furred hood, That he fel in a palsie, And there dyed that doctour Er thre dayes after. "Now I se," seide Lif, 14280 "That surgerie ne phisik May noght a myte availle To mede ayein Elde." And in hope of his heele Good herte he hente, And rood forth to a revel, A ryche place and a murye; {436} The compaignye of confort Men cleped it som tyme. And Elde anoon after me 14290 And over myn heed yede; And made me balled bifore, And bare on the crowne. So harde he yede over myn heed, It wole be sene evere. "Sire yvele y-taught, Elde!" quod I, "Unhende go with the! Sith whanne was the wey Over mennes heddes? Haddestow be hende," quod I, 14300 "Thow woldest have asked leeve." "Ye, leve lurdeyn!" quod he; And leyde on me with age, And hitte me under the ere, Unnethe myghte ich here. He buffetted me so aboute the mouth, That out my teeth he bette; And gyved me in goutes, I may noght goon at large. And of the wo that I was inne 14310 My wif hadde ruthe, And wisshed ful witterly That I were in hevene; For the lyme that she loved me fore, And leef was to feele,-- On nyghtes, namely, Whan we naked weere,-- I ne myghte in no manere Maken it at hir wille; So Elde and she, soothly, 14320 Hadden it for-beten. {437} And as I seet in this sorwe, I saugh how Kynde passede; And Deeth drogh neigh me. For drede gan I quake, And cryde to Kynde, "Out of care me brynge! Lo! Elde the hoore Hath me bi-seye. Awreke me! if youre wille be, 14330 For I wolde ben hennes." "If thow wolt be wroken, Wend into Unitee, And hold thee there evere, Til I sende for thee; And loke thow konne som craft, Er thow come thennes." "Counseille me, Kynde," quod I, "What craft is best to lerne." "Lerne to love," quod Kynde, 14340 "And leef of alle othere." "How shal I come to catel so, To clothe me and to feede?" "And thow love lelly," quod he, "Lakke shal thee nevere Mete ne worldly weede, While thi lif lasteth." And there by conseil of Kynde I comsed to rome Thorugh Contricion and Confession, 14350 Til I cam to Unitee. And there was Conscience conestable Cristene to save, And bisegede soothly With sevene grete geauntz {438} That with Antechrist helden Harde ayein Conscience. Sleuthe with his slynge An hard assaut he made. Proude preestes coome with hym 14360 Mo than a thousand, In paltokes and pyked shoes, And pisseris longe knyves, Coomen ayein Conscience, With Coveitise thei helden. "By Marie!" quod a mansed preest Of the Marche of Walys, "I counte na-moore Conscience, By so I cacche silver, Than I do to drynke 14370 A draughte of good ale." And so seiden sixty Of the same contree; And shotten ayein with shot Many a sheef of othes, And brode hoked arwes, Goddes herte and hise nayles; And hadden almoost Unitee, And holynesse a-down. Conscience cryede, "Helpe, Clergie! 14380 Or ellis I falle, Thorugh inparfite preestes And prelates of holy chirche." Freres herden hym crye, And comen hym to helpe; Ac for thei kouthe noght wel hir craft, Conscience forsook hem. Nede neghede tho neer, And Conscience he tolde {439} That thei come for coveitise 14390 To have cure of soules; "And for thei are povere, peraventure, For patrymoyne thei faille, They wol flatere and fare wel With folk that ben riche. And sithen thei chosen chele And cheitiftee poverte, Lat hem chewe as thei chose, And charge hem with no cure. For lomere he lyeth, 14400 That liflode moot begge, Than he that laboureth for liflode, And leneth it beggeris. And sithen freres forsoke The felicité of erthe, Lat hem be as beggeris, Or lyve by aungeles foode." Conscience of this counseil tho Comsede for to laughe, And curteisliche conforted hem, 14410 And called in alle freres, And seide, "Sires, soothly Welcome be ye alle To Unitee and holy chirche; Ac o thyng I yow preye, Holdeth yow in Unitee, And haveth noon envye To lered ne to lewed, But lyveth after youre reule, And I wol be youre borugh 14420 Ye shal have breed and clothes And othere necessaries y-nowe, Yow shal no thyng faille, {440} With that ye leve logik, And lerneth for to lovye. For love lafte thei lordshipe, Bothe lond and scole, Frere Fraunceys and Domynyk, For love to be holye. "And if ye coveite cure, 14430 Kynde wol yow teche That in mesure God made Alle manere thynges, And sette hem at a certein And a siker nombre, And nempnede names newe, And noumbrede the sterres. _Qui numerat multitudinem stellarum, et omnibus eis, etc._ "Kynges and knyghtes 14440 That kepen and defenden, Han officers under hem, And ech of hem a certein. And if thei wage men to werre, Thei write hem in noumbre; Alle othere in bataille Ben y-holde brybours, Pylours and pyke-harneys, In ech a place y-cursed, Wol no man tresore hem paie, 14450 Travaille thei never so soore. "Monkes and moniales, And alle men of religion, Hir ordre and hir reule wole To han a certein noumbre, Of lewed and of lered, The lawe wole and asketh {441} A certein for a certein, Save oonliche of freres. "For thi," quod conscience, "by Crist! 14460 Kynde wit me telleth It is wikked to wage yow, Ye wexen out of noumbre; Hevene hath evene noumbre, And helle is withoute noumbre. For-thi I wolde witterly That ye were in the registre, And youre noumbre under notaries signe, And neither mo ne lasse." Envye herde this, 14470 And heet freres to go to scole And lerne logyk and lawe, And ek contemplacion, And preche men of Plato, And preve it by Seneca, That alle thynges under hevene Oughte to ben in comune. And yet he lyeth, as I leve, That to the lewed so precheth; For God made to men a lawe, 14480 And Moyses it taughte. _Non concupisces rem proximi tui._ And yvele in this y-holde In parisshes of Engelonde; For persons and parissh-preestes That sholde the peple shryve, Ben curatours called, To knowe and to hele Alle that ben hir parisshens, Penaunce to enjoigne; 14490 And sholden be ashamed in his shrift; {442} Ac shame maketh hem wende And fleen to the freres, As fals folk to Westmynstre, That borweth, and bereth it thider, And thanne biddeth frendes Yerne of forgifnesse, Or lenger yeres loone. Ac while he is in Westmynstre, He wol be bifore, 14500 And maken hym murie With oother mennes goodes. And so it fareth with muche folk That to the freres hem shryveth, As sisours and executours, Thei wol gyve the freres A parcel to preye for hem, And make hemself murye With the residue and the remenaunt That othere men bi-swonke, 14510 And suffre the dede in dette To the day of doome. Envye herfore Hatede Conscience; And freres to philosophie He fond thanne to scole, The while Coveitise and Unkyndenesse, Conscience assaillede. In Unitee holy chirche Conscience held hym, 14520 And made Pees porter To pynne the yates, Of alle tale-telleris And titeleris in ydel {443} Ypocrisie and he An hard assaut thei made, And woundede wel wikkedly Many a wis techere That with Conscience acordede And cardynale vertues. 14530 Conscience called a leche, That koude wel shryve, To go salve tho that sike ben And thorugh synne y-wounded Shrift shoop sharpe salve, And made men do penaunce For hir mys-dedes That thei wroght hadde, And that Piers were y-payed: _Redde quod debes._ 14540 Some liked noght this leche, And lettres thei sente, If any surgien were the segge That softer koude plastre. Sire Leef-to-lyve-in-lecherie Lay there and gronede, For fastynge of a Frydaye He ferde as he wolde deye. "Ther is a surgien in this sege That softe kan handle, 14550 And moore of phisik bi fer And fairer he plastreth, Oon frere Flaterere, Is phisicien and surgien." Quod Contricion to Conscience, "Do hym come to Unitee; For here is many a man {444} Hurt thorugh Ypocrisye." "We han no nede," quod Conscience, "I woot no bettre leche 14560 Than person or parisshe-preest, Penitauncer or bisshope, Save Piers the Plowman, That hath power over hem alle, And indulgence may do, But if dette lette it." "I may wel suffre," seide Conscience, "Syn ye desiren That frere Flaterere be fet And phisike yow sike." 14570 The frere herof herde And hiede faste To a lord for a lettre, Leve to have to curen, As a curatour he were; And cam with hise lettres Boldely to the bisshope, And his brief hadde, In contrees ther he coome Confessions to here, 14580 And cam there Conscience was, And knokked at the yate. Pees unpynned it, Was porter of Unitee, And in haste askede What his wille were. "In faith!" quod this frere, "For profit and for helthe Carpe I wolde with Contricion, And therfore cam I hider." 14590 "He is sik," seide Pees, {445} "And so are manye othere. Ypocrisie hath hurt hem, Ful hard is if thei kevere." "I am a surgien," seide the segge, "And salves kan make. Conscience knoweth me wel, And what I kan do bothe." "I praye thee," quod Pees tho, "Er thow passe ferther, 14600 What hattestow? I praye thee; Hele noght thi name." "Certes," seide his felawe, "Sire _Penetrans-domos_." "Ye, go thi gate," quod Pees, "By God! for al thi phisik, But thow konne som oother craft, Thow comest nought herinne. I knew swich oon ones, Noght eighte wynter hennes, 14610 Coom in thus y-coped At a court there I dwelde, And was my lordes leche, And my ladies bothe. And at the laste this lymytour, Tho my lord was oute, He salvede so oure wommen Til some were with childe." Hende-speche heet Pees Open the yates, 14620 "Lat in the frere and his felawe, And make hem fair cheere; He may se and here, So it may bifalle That lif thorugh his loore {446} Shal leve Coveitise, And be a-drad of Deeth, And withdrawe hym fram Pryde, And acorde with Conscience, And kisse hir either oother." 14630 Thus thorugh Hende-speche Entred the frere, And cam in to Conscience, And curteisly hym grette. "Thou art welcome," quod Conscience, "Kanstow heele the sike? Here is Contricion," quod Conscience, "My cosyn, y-wounded. Conforte hym," quod Conscience, "And tak kepe to hise soores. 14640 The plastres of the person And poudres biten to soore; He lat hem ligge over longe, And looth is to chaunge hem; Fro lenten to lenten He lat hise plastres bite." "That is over longe," quod this lymytour, "I leve I shal amende it." And gooth and gropeth Contricion, And gaf hym a plastre 14650 Of 'a pryvee paiement, And I shal praye for yow For al that ye ben holden to, Al my lif tyme, And make yow, my lady, In masse and in matyns As frere of oure fraternytee {447} For a litel silver.' Thus he gooth and gadereth, And gloseth there he shryveth, 14660 Til Contricion hadde clene foryeten To crye and to wepe; And wake for hise wikked werkes, As he was wont to doone, For confort of his confessour Contricion he lafte, That is the soverayneste salve For alle kynne synnes. Sleuthe seigh that, And so dide Pryde, 14670 And comen with a kene wille Conscience to assaille. Conscience cryed eft, And bad Clergie helpe hym, And also Contricion, For to kepe the yate. "He lyth and dremeth," seide Pees, "And so do manye othere, The frere with his phisyk This folk hath enchaunted, 14680 And plastred hem so esily, Thei drede no synne." "By Crist!" quod Conscience tho, "I wole bicome a pilgrym, And walken as wide As the world lasteth, To seken Piers the Plowman, That Pryde may destruye; And that freres hadde a fyndyng, That for nede flateren, 14690 And countrepledeth me, Conscience. {448} Now Kynde me avenge, And sende me hap and heele, Til I have Piers the Plowman." And siththe he gradde after Grace, Til I gan awake. 14696 _Explicit hic Dialogus Petri Plowman._ * * * * * THE CREED OF PIERS PLOUGHMAN. * * * * * {451} PIERS PLOUGHMAN'S CREED. Cros and curteis Christ 1 This begynnyng spede, For the faders frendshipe That fourmed heaven, And through the special spirit That sprong of hem tweyne, And al in one God-hed Endles dwelleth. A, and all myn a.b.c. After have I lerned, 10 And patred in my pater-noster Iche poynt after other; And after al, myne Ave-marie Almost to the end; But al my care is to comen, For I can nought my Crede. Whan I shall shewen my shrift, Shent mote I worthen; The preeste wil me punyche, And penaunce enjoyne; 20 The lengthe of a lenton Flesh moot I leve, After that Estur is y-come, And that is hard fare; {452} And Wedenesday iche wyke Withouten flesh-mete. And also Jesu hymselfe To the Jewes he saide, "He that leeveth nought on me, He leseth the blisse." 30 Therfor lerne the byleve Levest me were, Gif any worldly wight Wil me [it] couthe; Other lewed or lered, That lyveth thereafter And fulliche folweth the feith, And feyneth non other; That no worldeliche wele Wilneth no tyme, 40 But liveth in lovyng of God, And his lawe holdeth; And for no gettyng of good Never his God greveth, But folweth hym the full way, As he the folke taughte. But to many maner of men This matter is asked, Both to lered and to lewed, That seyn that they liveden 50 Hollich on the grete God, And holden al his hestes. But by a fraynyng for than Faileth ther manye. For first I frayned the freres, And they me fulle tolden, That al the fruyt of the fayth Was in her foure orders; {453} And the cofres of Christendom, And the keie bothen, 60 And the lock of byleve, Lieth loken in her hondes, Then wennede I to wytten, And with a whight I mette, A Minoure in a morwe-tide; And to this man I saide, "Sire, for greate Godes love! The graith thou me tell, Of what myddel-erde man Myght I best lerne 70 My Crede? For I can it nought, My kare is the more. And therfore, for Christes love! Thy counseyl I preie. A Carm me hath y-covenant, The nede me to teche; But for thou knowest Carmes wel, Thy counsail I aske." This Minour loked on me, And laughyng he sayde, 80 "Leve christen man, I leve that thou [art] madde: Whough shulde thei techen the god, That con non hemselve? They ben but jugulers, And japers of kynde; Lorels and lechures, And lemans holden, Neyther in order ne out, But unneth lybbeth, 90 And by-japeth the folk With gestes of Rome. {454} It is but a faynt folke, Y-founded upon japes. They maketh hem Maries men, And so thei men tellen; And leieth on oure Lady Many a long tale. And that wicked folk Wymmen betraieth, 100 And begileth hem her good With glaverynge wordes, And therwith holden her hous In harlotes warkes. And, so save me God! I hold it greate synne To gyven hem any good, Swiche glotones to fynde, To mayntaynen swiche maner men That michel good destruieth. 110 Yet seyn they in her sutiltie To sottes in townes, Thei comen out of Carmeli Christ for to folwen, And feyneth hem with holynesse, That yvele hem bisemeth. Thei lyven more in lecherie, And lyeth in her tales, Than suen any good liif; But lurken in her selles, 120 And wynnen werdliche good, And wasten it in synne. And ghif thei couthen her Crede, Other on Christ leveden, Thei weren nought so hardy Swyche harlotri usen. {455} Sikerli I can nought fynden Who hem first founded; But the foles foundeden hemselfe Freres of the Pye, 130 And maken hem mendynans, And marre the puple. But what glut of tho gomes May any good kachen, He wyl kepen it hemself, And cofrene it faste; And thoigh his felawes fayle good, For hym he may sterven. Her monei mai byquest, And testament maken, 140 And none obedience bere, But don as hym luste. And ryght as Robartes men Raken aboute At feyres and at full ales, And fyllen the cuppe; And precheth al of pardon, To plesen the puple. Her pacience is al pased, And put out to ferme; 150 And pride is in her povertie, That litel is to preisen. And at the lullyng of oure lady The wymmen to lyken, And miracles of mydwyves, And maken wymmen to wenen That the lace of oure Lady smok Lighteth hem of children. Thei ne prechen nought of Powel, Ne penaunce for synne; 160 {456} But al of merci and mensk, That Marie may helpen. With sterne staves and stronge Thei over lond straketh, Thider as here lemmans liggeth, And lurketh in townes, Grey grete-heded quenes With gold by the eighen, And seyne that her sustern thei ben, That sojurneth aboute. 170 And thus abouten the gon, And Godes folke betrayeth. It is the puple that Powel Preched of in his tyme; He seyde of swich folke That so aboute wente, Wepyng, I warne you Of walkers aboute, It beth enemyes of the cros That Christ upon tholede. 180 Swiche slomrers in slepe, Slaughte in her ende, And glotonye is her God, With gloppynge of drynk, And gladnesse in glees, And grete joye y-maked. In the shendyng of swiche Shal mychel folk lawghe; Therfore, frend, for thy feith Fond to don beter; 190 Leve nought on tho losels, Put let hem forth pasen, For thei ben fals in her faith, And feele mo other." {457} "Alas! frere," quath I tho, "My purpos is y-failed; Now is my comfort a-cast. Canstou no bote, Wher I myght meten with a man That myghte me wyssen 200 For to conne my Crede, Christ for to folwen?" "Certeyn, felawe," quath the frere, "Withouten any fayle, Of al men upon mold, We Minorities most sheweth The pure aposteles liif, With penance on erthe, And suen hem in sanctité, And sufferen wel harde. 210 We haunten no tavernes, Ne hobelen abouten; At marketes and miracles We medeleth us never; We hondlen no moneye, But monelich faren, And haven hunger at the mete, At ich a mel ones. We haven forsaken the world, And in wo libbeth, 220 In penaunce and poverte, And prechethe the puple By ensample of oure liif Soules to helpen; And in poverte preien For al oure parteneres, That gyveth us any good God to honouren, {458} Other bel other book, Or bred to our foode, 230 Other catel, other cloth To coveren with oure bones. For we buldeth a burwgh, A brod and a large, A chirch and a chapitle, With chaumbers a-lofte; With wide wyndowes y-wrought, And walles wel heye, That mote ben portreid and paint, And pulched ful clene, 240 With gay glitering glas Glowyng as the sunne. And mightestou amenden us With moneye of thyn owen, Thou shouldest knely bifore Christ In compas of gold, In the wyde window west-ward Wel neigh in the myddel, And saint Fraunceis hymselfe Shal folden the in his cope, 250 And present the to the Trinité, And praye for thy synnes. Thy name shal noblich ben wryten And wrought for the nones, And in remembraunce of the Y-rad there for evere. And, brother, be thou nought a-ferd; Bythenk in thyne herte, Though thou conne nought thy Crede, Care thou no-more! 260 I shal asoilen the, syr, And setten it on my soule; {459} And thou may maken this good, Thenk thou non other." "Sir," I sayde, "in certaine I shal gon and asaye." And he set on me his hond, And asoiled me clene, And there I parted him fro Wythouten and peyne; 270 In covenaunt that I come agayne, Christ he me be-taught. Then saide I to myself, "Here semeth litel treuthe! First to blame his brother, And bakbyten hym foule, There as curteis Christ Clerliche saide, Whow myght thou in thy brothers eighe A bare mote loken, 280 And in thyn owen eighe Nought a beme toten? See fyrst on thyself, And sithen on another, And clense clene thy syght, And kepe wel thyne eighe, And for another mannes eighe Ordeyne after. And also I see coveitise Catel to fongen, 290 That Christ hath clerliche forboden, And clenliche destrueden; And sayde to his sueres For sothe on this wyse, 'Nought thy neighbors good Coveyte in no tyme.' {460} But charité and chastité Ben chased out clene. But Christ seide by her fruit Men shal hem ful knowen." 300 Thanne saide I, "certeine, syr, Thou demest ful trewe." Than thought I to frayne the first Of this foure ordres; And presed to the Prechoures, To proven hir wille. Ich highed to her house, To herken of more; And when I came to that court, I gaped aboute, 310 Swich a bild bold Y-buld upon erthe heighte Say I nought in certeyn Syththe a long tyme. I semed opon that hous, And yerne theron loked, Whow the pileres weren y-paint, And pulched ful clene, And queyntly y-corven With curious knottes; 320 With wyndowes wel y-wrought, Wyde up a-lofte, And thanne I entred in, And even forth wente; And al was walled that wone, Though it wiid were, With posternes in privité To pasen when hem liste; Orcheyardes and erberes Evesed wel clene, 330 {461} And a curious cros Craftly entayled, With tabernacles y-tight To toten al abouten. The pris of a plough-lond Of penies so rounde To aparaile that pyler Were pure litel. Than I munte me forth The mynstre to knowen, 340 And awaytede a woon Wonderly wel y-bild, With arches on everiche half, And bellyche y-corven, With crochetes on corneres, With knottes of gold, Wyde wyndowes y-wrought, Y-wryten ful thikke, Shynen with shapen sheldes, To shewen aboute, 350 With merkes of merchauntes Y-medeled betwene, Mo than twentie and two Twyse y-noumbbred. Ther is non heraud that hath Half swich a rolle, Right as a rageman Hath rekned hem newe. Tombes upon tabernacles Tylde opon lofte, 360 Housed in hornes, Harde set abouten, Of armede alabaustre Clad for the nones, {462} Maad opon marbel In many manner wyse, Knyghtes in ther conisante Clad for the nones; Alle it semed seyntes Y-sacred opon erthe; 370 And lovely ladies y-wrought Leyen by her sydes In manye gay garnemens, That weren gold beten. Though the tax of ten yere Were trewely y-gadered, Nolde it nought maken that hous Half, as I trowe. Than cam I to that cloystre, And gaped abouten, 380 Whough it was pilered and peynt, And portreyed wel clene, Al y-hyled with leed Lowe to the stones, And y-paved with poynttyl Ich point after other; With cundites of clene tyn Closed al aboute, With lavoures of latun Loveliche y-greithed. 390 I trowe the gaynage of the ground In a gret shyre Nold aparaile that place Oo poynt tyl other ende. Thanne was that chapitre house Wrought as a greet chirche, Corven and covered; And queyntelyche entayled, {463} With semliche selure Y-seet on lofte, 400 As a parlement-hous Y-peynted aboute. Thanne ferd I into fraytoure, And fond there another, An halle for an hygh kynge An houshold to holden, With brode bordes abouten Y-benched wel clene, With wyndowes of glaas Wrought as a chirche 410 Than walkede I ferrer, And went al abouten, And seigh halles full heygh, And houses ful noble, Chambres with chymeneys, And chapeles gaye, And kychenes for an high kynge In casteles to holden; And her dortoure y-dight With dores ful stronge; 420 Fermerye and fraitur, With fele mo houses, And al strong ston wal Sterne upon heithe, With gaye garites and grete, And iche hole y-glased, And other houses y-nowe To herberwe the queene. And yet thise bilderes wiln beggen A bagge ful of whete 430 Of a pure pore man, That may onethe paye {464} Half his rent in a yere, And half ben byhynde. Than turned I ayen, Whan I hadde all y-toted, And fond in a freitoure A frere on a benche, A greet chorl and a grym, Growen as a tonne, 440 With a face so fat As a ful bleddere Blowen bretful of breth, And as a bagge honged On bothen his chekes, and his chyn With a chol lollede So greet as a gos ey, Growen al of grece; That al wagged his fleish As a quick myre. 450 His cope, that bi-clypped hym, Wel clene was it folden, Of double worstede y-dyght Doun to the hele. His kyrtel of clene whiit, Clenlyche y-sewed, Hit was good y-now of ground Greyn for to beren. I haylsede that hirdman, And hendlich I sayde, 460 "Gode sire, for Godes love! Canstou me graith tellen To any worthely wiight That wissen me couthe, Whow I shulde conne my Crede, Christ for to folwe, {465} That levede lelliche hymselfe And lyvede therafter, That feynede no falshede, But fully Chrise suwede? 470 For sich a certeyn man Syker wold I trosten, That he wolde telle me the trewthe, And turne to non other. And an Austyn this ender day Egged me faste, That he wolde techen me wel, He plyght me his treuthe, And seyde me "certeyn, Syghthen Christ deyed 480 Oure ordre was euelles And erst y-founde." "First, felawe," quath he, "Fy on his pilche! He is but abortiif, Eked with cloutes, He holdeth his ordynaunce With hores and theves, And purchaseth hem pryvyleges With penyes so rounde. 490 It is a pur pardoners craft, Prove and asay; For have they thy money, A moneth therafter Certes, theigh thou come agen, He wil the nought knowen. But, felawe, oure foundement Was first of the othere, And we ben founded fulliche Withouten fayntise, 500 {466} And we ben clerkes y-cnowen, Cunnyng in schole, Proved in processyon By processe of lawe. Of oure order ther beth Bichopes wel manye, Seyntes on sundri stedes That suffreden harde; And we ben proved the priis Of popes at Rome, 510 And of grettest degré, As godspelles telleth." "A! syre," quath I thanne, "Thou seyst a grete wonder; Sithen Christ sayd hymselfe To alle his diciples, 'Which of you that is most, Most shal he werche; And who is goere byforne, First shal he serven.' 520 And seyde he saugh Satan Sytten ful heyghe, And ful low ben y-leid. In lyknesse he tolde, That in povernesse of spyrit Is spedfullest hele; And hertes of heyne Harmeth the soule. And therefore, frere, farewel; Here fynd I but pride. 530 I preise nought thy prechyns, But as a pur myte." And angerich I wandrede The Austyns to prove, {467} And mette with a maistre of tho men, And meklich I seyde, "Maistre, for the moder love That Marie men calleth! Knowest thou ought there thou comest A creature on erthe 540 That coude me my Crede teche, And trewelich enfourme, Withouten flateryng fare, And nothing feyne, That folweth fulliche the feith, And non other fables, Withouten gabinge of glose, As the godspelles telleth? A Minoure hath me holly behyght To helen my soule, 550 For he seith that her secte Is sykerest on erthe, And ben kepers of the keye That Chrystendom helpeth, And puriche in poverte The apostles they suweth." "Allaas!" quath the frere, "Almost I madde in mynde, To sen hough this Minoures Many men bygyleth. 560 Sothly somme of tho gomes Hath more good hymselve Than ten knyghtes that I knowe, Of catel in cofres. In fraytoure they faren best Of al the foure ordres, And usun ypocricie In al that thei werchen, {468} And prechen al of perfitnesse; But loke now, I the prey, 570 Nought but profre hem in privité A peny for a masse, And, but his name be prest, Put out myn eighe, Though he had more money hid Than marchauntes of wolle. Loke hough this loresmen Lordes betrayen, Seyn that they folwen Fully Fraunceyses rewle, 580 That in cotinge of his cope Is more cloth y-folden Than was in Fraunceis froc Whan he hem first made. And yet under that cope A cote hathe he furred With foyns, or with fichewes, Other fyn bevere, And that is cutted to the kne, And queyntly y-botend, 590 Lest any spiritual man Aspie that gyle. Fraunceys bad his brethern Bar-fot to wenden; Now han they buclede shone, For blenyng of her heles, And hosen in harde weder Y-hamled by the ancle, And spicerie sprad in her purs To parten where hem luste. 600 Lordes loveth hem wel, For they so lowe crouchen; {469} But knowen men her cautel And her queynte wordes, Thei wolde worshypen hem Nought but a litle, The ymage of ypocricie Ymped upon fendes. But, sone, gif thou wilt ben seker, Seche thou no ferther, 610 We freres beth the firste, And founded upon treuthe; Paule _primus heremita_ Put us hymselve Away into wildernesse, The world to despisen, And there we lengeden ful long, And leveden ful harde; For to alle this freren folke Weren founden in tounes, 620 And taughten untrewely, And that we wel aspiede. And for chef charyté, We chargeden us selven In amendyng of this men, We maden oure celles To ben in cytés y-set, To styghtle the puple, Prechyng and prayeng As profetes shoulden. 630 And so we holden us the hetheved Of al holy chirche. We han power of the Pope Purliche assoylen Al that helpen oure hous In helpe of her soules; {470} To dispensen hem with In dedes of synne, Al that amendeth oure hous In money other elles, 640 With corne other catel, Or clothes to beddes, Other bedys or broche, Or breed for our fode. And gif thou hast any good, And wilt thyself helpen, Help us hertelich therwith, And here I undertake Thou shalt ben brother of oure hous, And a book habben 650 At the nexte chapitre Clerliche enseled. And than oure provincial Hath power to assoylen Alle sustren and bretheren That beth of oure ordre. And though thou conne nought the Crede, Knele down here, My soule I sette for thyn, To asoile the clene, 660 In covenaunt that thou come ageyne, And katel us brynge." And thanne loutede I adoun, Add he me leve grauntede; And so I parted hym fro, And the frere lefte. Than seide I to myself, "Here is no bote; Here pride is the pater-noster In preying of synne; 670 {471} Her Crede is coveytise:-- Now can I no ferthere. Yet wil I fonden forth, And fraynen the Carmes." Than toted I into a taverne, And there I aspyede Two frere Carmes With a ful coppe. There I auntrede me in, And aisliche I seyde, 680 "Leve sire, for the Lordes love That thou on levest! Lere me to som man My Crede for to lerne, That lyveth in lel liif, And loveth no synne, And gloseth nought the godspel, But halt Godes hetes, And neyther money ne mede Ne may hym nought letten, 690 But werchen after Godes word, Withouten any faile. A Prechoure y-professed Hath plight me his trewthe To techen me trewely; But wouldest thou me tellen, For they ben certeyne men, And syker on to trosten, I would quiten the thy mede As my myght were." 700 "A trefle," quath he, "trewely! His treweth is ful litel; He dynede nought with Dominic, Sithe Christ deide. {472} For with the prynces of pryde The Prechours dwellen; They ben so digne as the devel That droppeth fro heven, With hartes of heynesse, Whough halwen the cherches, 710 And deleth in devynyté As dogges doth bones. Thei medeleth with mesages And mariages of grete; Thei leeven with lordes With lesynges y-nowe; Thei biggeth hem bichopriches With bagges of gold; Thei wilneth worchipes:-- But waite on her dedes. 720 Harkne at Herdforthe How that they werchen, And loke when that they lyven And leeve as thou fyndest. They ben counseylours of kynges, Christ wot the sothe, Whou thei curreth kynges And her bak claweth. God leve hem laden wel In lyvynge of hevene, 730 And glose hem nought for her good To greven her soules. I pray the, where ben they pryvé With any pore whightes That may nought amenden her hous, Ne amenden hemselven? They prechen in proud herte, And preyseth her ordre, {473} And werdlich worchype Wilneth in erthe. 740 Leeve it wel, lef man, And men right lokede, There is more pryvé pryde In Prechoures hertes, Than there lefte in Lucifere, Or he were lowe fallen. They bene dygne as dich-watere, That dogges in bayteth. Lok a ribaut of hem That can nought wel reden 750 His Rewel ne his Respondes, But be pure rote; Als as he were a connyng clerk, He casteth the lawes Nought lowly, but lordly, And lesynges lyeth. For right as Minoures Most hypocrice useth, Ryght so ben Prechoures proude Purlyche in herte. 760 "But, chrysten creatoure, We Carmes firste comen, Even in Elyes tyme, First of hem alle; And lyven by oure Lady, And lelly her serven, In clene commun liif Kepen us out of synne; Nowt proude as Prechoures beth, But preyen ful stylle. 770 We couuen on no quentyse, Christ wot the southe! {474} But bisyeth us in oure bedes, As us best holdeth. And, therfore, leeve leelman, Leeve that iche sigge, A masse of us meene men Is of more mede, And passeth alle prayers Of this proude freres.-- 780 And thou wilt ghyven us any good, I wolde ye here graunten To taken al thy penaunce In peril of my soule; And tho thou conne nought thy Crede, Clene the assoyle, So that thou mowe amenden oure house With money other elles, With som catel, other corn, Or cuppes of sylvere." 790 "Trewely, frere," quath I tho, "To tellen the the sothe, There is no peny in my pakke To payen for my mete. I have no good, ne no golde, But go thus abouten, And travaile ful trewely To wynnen with my fode. But woldest thou for Godes love Lerne me my Crede, 800 I shulde don for the wil, Whan I wele hadde." "Trewely," quath the frere, "A fole I the holde:-- Thou woldest nought wetten thy fote, And woldest fich kachen. {475} Oure pardon and oure preieres So beth they nought parten, Oure power lasteth nought so feer, But we som peny fongen. 810 "Fare wel," quath the frere, "For I mot hethen fonden, And hyen to an house-wiif That hath us byquethen Ten pound in hir testament. To tellen the sothe, Ho draweth to the deth-ward; But yet I am in drede Leste ho turne hire testament, And therfore I hyghe 820 To haven hire to oure hous, And henten, gif I mighte, An anuel for myne owen use, To helpen to clothe." "Godys forbode!" quath his felawe, "But ho forth passe Whil ho is in purpos With us to departen! God let hir no lengere lyven! For letteres ben manye." 830 Thanne turnede I me forth, And talked to myselfe Of the falshede of this folke, Whow feythles thei weren. And as I wente by the way Wepynge for sorowe, I seigh a sely man me by, Opon the plough hongen. His cote was of a cloute That cary was y-called; 840 {476} His hod was ful of holes, And his heare oute; With his knoppede shon Clouted ful thykke; His ton toteden out, As he the lond tredede; His hosen over-hongen his hok-shynes On everich a syde, Al beslomered in fen, As he the plow folwede. 850 Tweye myteynes as meter Maad al of cloutes, The fyngres weren for-werd, And ful of fen honged. This whit waselede in the feen Almost to the ancle; Foure rotheren hym byforne, That feble were worthi; Men myghte reknen ich a ryb, So rentful they weren. 860 His wiif walked hym with, With a long gode, In a cuttede cote, Cutted ful heyghe, Wrapped in a wynwe shete To weren hire fro wederes, Bar-fot on the bare iis, That the blod folwede. And at the londes ende lath A little crom-bolle, 870 And theron lay a lytel chylde Lapped in cloutes, And tweyne of tweie yeres olde Opon another syde. {477} And al they songen o songe, That sorwe was to heren; They crieden alle o cry, A kareful note. The sely man sighed sore, And seyde, "Children, beth stille!" 880 This man lokede opon me, And leet the plough stonden; And seyde, "Sely man, Whi syghest thou so harde? Gif the lakke liiflode, Lene the ich wille Swich good as God hath sent; Go we, leeve brother." I sayde thanne, "Nay, syre, My sorowe is wel more. 890 For I can nought my Crede, I care wel harde; For I can fynden no man That fulli byleveth, To techen me the heyghe weie, And therfore I wepe. For I have fonded the freres Of the foure ordres; For there I wende have wist, But now my wit lakketh; 900 And al myn hope was on hem, And myn herte also, But thei ben fulli faithles, And the fend sueth." "A! brother," quath he tho, "Be ware of tho foles; For Christ seyde hymself, 'Of swiche I you warne,' {478} And false profetes in the feith He fulliche hem calde, 910 _In vestimentis ovium_, But only withinne They ben wilde werwolves That wiln the folke robben. The fen[d] founded hem first, The feyth to distrie; And by his craft thei comen in, To combren the chirche, By the covetise of his craft The curates to helpen. 920 But nowe they haven an hold, They harmen ful manye; They don nought after Dominik, But dreccheth the puple. He folwen nought Fraunceis, But falsliche lybben; And Austynes rewle They rekeneth but a fable; And purchaseth hem privilege Of popes at Rome. 930 They coveten confessiones, To kachen some hyre; And sepulturus also, Somme wayten to lacchen; But other cures of Christen They coveten nought to have, But there as wynnynge liith, He loketh non other." "Whough shal I nemne thy name, That neyghbores the calleth?" 940 "Peres," quath he, "the pore man, The Ploughman I hatte." {479} "A! Peres!" quath I tho, "I pray the thou me telle More of thise tryflers, Hou trechurly they libbeth; For ichon of hem hath tolde me A tale of that other, Of her wikked liif, In werld that he libbeth. 950 I trowe that some wicked wight Wroughte this ordres. Trow ye that gleym of that gest That Golias is y-cald, Other els Satan hymself, Sente hem fro helle, To combren men with her crafte, Christendome to shenden." "Dere brother," quath Peres, "The devel is ful queynte, 960 To encombren holy chirche He casteth ful harde, And fluricheth his falsnesse Opon fele wise, And fer he casteth to-forn The folk to dystroye. "Of the kynrede of Caym He cast the freres, And founded hem on Sarysenes, Feyned for God. 970 But they with her falshe faith Mychel folk shendeth. Christ calde hem hymself Kynd ipocrites; How often he cursed hem, Wel can I tellen. {480} He seide ons hymself To that sory puple: 'Who worthe you, wyghtes, Wel lerned of the lawe!' 980 Eft he seyde to hem selfe, 'Wo mote you worthen That the toumbes of profetes Bildeth up heighe! Your faderes for-deden hem, And to the deth hem broughte.' Here I touche this two, Twynnen hem I thenke. Who wilneth be wiser of lawe Than lewede freres, 990 And in multitude of men But maistres y-called, And wilneth worship of the werld, And sytten with heye, And leveth lovyng of God And lownesse byhynde, And in beldyng of toumbes Thei traveileth grete, To chargen her chirche flore, And chaungen it ofte. 1000 And the fader of the freres Defouled her soules, That was the dyggyng devel, That dreccheth men ofte. The devel by his dotage Dissaveth the chirche, And put in the Prechours, Y-paynted withouten, And by his queyntise they comen in The curates to helpen; 1010 {481} But that harmed hem harde, And halp hem ful littel. But Austynes ordinaunce Was on a good treuthe; And also Dominikes dedes Weren dernelich y-used; And Fraunceis founded his folke Fulliche on treuthe, Pure parfit prestes In penaunce to libben, 1020 In love and in lownesse And lettynge of pryde, Grounded on the Godspel, As God baad hymselve. But now the glose is so greet In gladdyng tales, That turneth up two-fold Un-teyned upon treuthe, That they ben cursed of Christ, I can hem wel prove 1030 Withouten his blissyng, Bare beth thei in her werkes. For Christ seyde hymselfe To swiche as him folwede: 'Y-blissed mot they ben That mene ben in soule;' And alle power in gost God hymself blisseth. Whou fele freres fareth so, Fayne wolde I knowe, 1040 Prove hem in proces, And pynch at her ordre, And deme hem after that the don, And dredles, Y leve, {482} Thei wiln wexon pure wroth Wonderliche sone, And shewen the a sharp wil In a short tyme To wiln wilfully wrathe, And werche therafter. 1050 Wytnes on Wyclif, That warned hem with trewthe. For he in goodnesse of gost Graythliche hem warned To wayven her wikednesse And werkes of synne. Whou sone this sorimen Seweden hys soule, And overal lolled hym With heritikes werkes! 1060 And so of the blissyng of God Thei bereth little mede. "Afterward another, Onliche he blissede The meke of the myddel-erde Through myght of his fader. Fynd foure freres in a flok That folweth that rewle, Than have I tynt al my tast, Touche and assaye. 1070 Lakke hem a littel wight, And her liif blamen; But he lepe up on heigh In hardenesse of herte, And nemne the anon nought, And thy name lakke, With proude wordes apert That passeth his rewle, {483} Bothe with 'thou leyst,' and 'thou lext,' In heynesse of soule, 1080 And turnnen as a tyraunt That turmenteth hymselve. A lord were lother For to leyne a knave, Thanne swich a begger, The best in a toun. Loke now, leve man, Beth nought thise y-lyke Fully to the Pharisens, In fele of these poyntes. 1090 Al her brad beldyng Ben belded with synne, And in worshipe of the world Here wynnyng they holden; They shapen her chapolories, And strecchet hem brode, And launceth heighe her hemmes With babelyng in stretes. They ben y-sewed with whight silke, And semes ful queynte, 1100 Y-stongen with stiches That stareth as sylver. And but freres ben fyrst y-set At sopers and at festes, They wiln ben wonderly wroth Y-wis, as I trowe; But they ben at the lordes borde, Louren they willeth. He mot bygynne that bord, A beggere with sorowe; 1110 And first sitten in se In her synagoges, {484} That beth her heigh helle hous, Of Caymes kynd. For though a man in her mynstre A masse wolde heren, His sight shal so by set On sondrye werkes, The penonnes and the pomels And poyntes of sheldes 1120 Withdrawen his devocion, And dusken his herte. I likene it to a lim-yerde To drawen men to helle, And to worchipe of the fend, To wraththen the soules. And also Christ himself seide To swich ypocrites, He loveth in marketes ben met With gretynges of povere, 1130 And lowynge of lewed men In Lentenes tyme; For thei han of bichopes y-bought With her propre silver And purchased of penaunce The puple to asoyle. But money may maken Mesure of the peyne; After that his power is to payen, His penaunce shal fayle. 1140 God leve it be a good help For hele of the soules! And also this myster men Ben maysters i-called, That the gentill Jesus Generalliche blamed, {485} And that poynt to his apostles Purly defended. But freres haven forgeten this, And the fend suweth, 1150 He that maystri loved, Lucifer the olde. Where Fraunceys or Dominik, Other Austyn ordeynde, And of this dotardes Doctur to worthe, Maysters of divinité Her matynes to leve, And cherlich as a cheveteyn Hys chaumbre to holden, 1160 With chymené, and chaple, And chosen whan hem lyste, And served as a sovereyn, And as a lord sytten. Swich a gome Godes wordes Grysliche gloseth; I trowe he toucheth nought the text, But taketh it for a tale. God forbad to his folk, And fullyche defendede, 1170 They shoulden nought stodyen biforne Ne sturren her wyttes, But sodenly the same word With here mouth shewe, That weren given hem of God, Thorugh gost of hemselve. Now mot a frere studyen And stumlen in tales, And leven his matynes, And no masse syngen, 1180 {486} And loken hem lesynges That liketh the puple, To purchasen hym his purs ful, To paye for the drynke. And, brother, when bernes ben ful, And holy tyme passed, Thanne comen cursed freres, And croucheth ful lowe, A losel, a lymytoure, Over al the lond lepeth. 1190 And loke that he leve non hous, That somwhat he ne laiche; And there thei gylen hemself, And Godes word turneth, Bagges and beggyng He bad his folke leven, And only serven hymself, And his ruwel sechen, And al that nedly nedeth, That shulden hem nought lakken. 1200 Wherto beggen thise men, And ben nought so feble? Hem fayleth no furryng, Ne clothes atte fulle, But for a lustful liif In lustes to dwellen; Withouten any travail Untrulych libbeth; Thei beth nought maymed men, Ne no mete lakketh; 1210 Thei [ben] clothed in curious cloth, And clenliche arayed. It is a lawles liif, As lordynges usen, {487} Nether ordeyned in ordre, But onethe libbeth. "Christ bad blissen Bodies on erthe That wepen for wikkednesse That he byforn wroughte. 1220 That ben few of tho freres, For thei ben nere dede, And put al in pur clath, With pottes on her hedes; Thanne he warieth, and wepeth, And wicheth after heven, And fyeth on her falshedes That thei before deden. And therfore of that blissyng, Trewely, as I trowe, 1230 Thei may trussen her part In a terre powghe. "Alle tho blissed beth That bodyliche hongreth; That ben the pore penyles, That han over-passed The poynt of her pris liif, In penaunce of werkes, And mown nought swynken ne sweten, But ben swith feble, 1240 Other mayned at meschef, Or meseles lyke, And her god is a-gon, And greveth hem to beggen. Ther is no frere, in feith, That fareth in this wyse, That he may beggen his bred, His bed is y-greithed {488} Under a pot he shall be put In a pryvye chaumbre, 1250 That he shal lyven ne last But lytel whyle after. Almyghti God and man, The merciable blessed, That han mercy on men That mis-don hem here. But who so for-gabbed a frere Y-founden at the stues, And brought blod of his bodi, On back or on syde, 1260 Hym were as good greven A grete lord of rentes; He shoulde sonnere ben shryven, Shortly to tellen, Though he kilde a comly knyght, And compasd his mother, Then a buffet to beden A beggere frere. "The clene hertes Christ He curteyliche blissed 1270 That coveten no catel But Christes fulle blysse, That leveth fulliche on God, And lelliche thenketh On his lore and his lawe, And lyveth opon trewthe. Freres han forgetten this, And folweth another, That they may henten they holden, By-hirneth it sone; 1280 Here hertes ben clen y-hid In her heighe cloystre, {489} As curres from careyne That is cast in diches. "And parfiit Christ The pesible blissede, That ben suffrant and sobre, And susteyne anger. Asay of her sobernesse, And thou might y-knowen 1290 Ther ne is no waspe in this world That wil folloke styngen, For stappyng on a too Of a styncand frere. For neyther soveren ne seget Thei ne suffereth never. Al thei blessyng of God Beouten thei walken, For of her suffraunce, for sothe, Men say but lytel. 1300 "Alle that persecution In pure liif suffren, They han the beneson of God, Blissed in erthe. I pray, parceyve now The pursut of a frere, In what mesure of a mekenesse Thise men deleth. Byhold upon Water Brut Whou bisiliche thei pursueden, 1310 For he seid hem the sothe. And yet, syre, ferther Hy may no more marren hem, But men telleth That he is an heretik, And yvele beleveth. {490} And precheth it in pulpit To blenden the puple. They wolden awyrien that wight For his wel dedes, 1320 And so they chewen charité, As chewen shaf houndes. And thei pursueth the povere, And passeth pursutes, Bothe they wyln and thei wolden Y-worthen so grete, To passen any manes myght, To mortheren the soules; First to brenne the body In a bale of fiir, 1330 And sythen the sely soule slen, And senden hyre to helle. And Christ clerly forbad His christene, and defended, They shoulden nought after the face Never the folke demen." "Sire," I seide myself, "Thou semest to blamen. Why dispisest thou thus Thise sely pore freres, 1340 None other men so mychel, Monkes ne prestes, Chanons ne charthous That in chirche serveth? It semeth that thise sely men Han somewhat the greved, Other with word, or with werk, And therfore thou wilnest To shenden other shamen hem With the sharp speche, 1350 {491} And bannen holliche, And her hous greven." "I prey the," quath Peres, "Put that out of thy mynde; Certeyn for soule hele I say the this wordes. I preise nought pocessioneres But pur lytel; For falshed of freres Hath fulliche encombred 1360 Manye of this maner men, And maad hem to leven Her charité and chasteté, And shosen hem to lustes, And waxen to werly, And wayven the trewethe, And leven the love of her God, And the werld serven. But for falshed of freres I fele in my soule, 1370 Seyng the synful liif, That sorweth myn herte, Hou they ben clothed in cloth That clennest sheweth, For angeles and archangeles Alle they whiit useth, And al aldremen That ben _ante thronum_. Thise toknes haven freres taken; But I trowe that a fewe 1380 Folwen fully that cloth, But falslyche that useth. For whiit, in trowthe, bytokeneth Clennes in soule:-- {492} Gif he have undernethen whiit, Thanne he above wereth Black, that betokeneth Bale for oure synne, And mournyng for mis-dede Of hem that this useth, 1390 And sorwe for synful liif, So that cloth asketh. I trowe there ben nought ten freres That for synne wepen. For that liif is her lust, And therby thei libben, In fraytour and in fermori Her fostryng is synne; It is her mete at ich a mel, Her most sustinaunce. 1400 Herkne opon Hildegare Hou homlich he telleth How her sustinaunce is synne; And syker, as I trowe, Weren her confessiones Clenly destrued, Hy shoulde nought beren hem so brag, Ne belden so heyghe. For the fallyng of synne Socoreth the foles, 1410 And begileth the grete With glaverynge wordes; With glosyng of godspels Thei Godes word turneth, And passen al the pryvylege That Peter after used. The power of the apostles Thie pasen in speche, {493} For to sellen the synnes For selver other mede. 1420 And purliche _a poena_ The puple asoyleth, And _a culpa_ also, That they may kachen Money other money-worth, And mede to fonge; And ben at lone and at bode, As burgeises useth. Thus they serven Sathanas, And soules bygyleth, 1430 Marchaunes of malisones, Mansede wrecches. Thei usen russet also Some of this freres, That bitokeneth travaile And treuth upon erthe, But loke whou this lorels Laboren the erthe. But freten the fruyt that the folke Ful lellich beswynketh; 1440 With travail of trewe men Thei tymbren her houses, And of the curiouse cloth Her copes they beggen; And als his gettyng is grete He shal ben good holden. And right as dranes doth nought But drynketh up the huny, Whan been with her busynes Han brought it to hepe, 1450 Right so fareth freres With folk opon erthe; {494} They freten up the firste froyt, And falsliche lybbeth. But alle freres eten nought Y-liche good mete, But after that his wynnyng is Is his wel-fare, And after that he bringeth hom His bed shal ben graythed, 1460 And after that his richesse is raught He shal ben redy served. But se thiself in thi sight Whou somme of hem walketh With clouted shon, And clothes ful feble, Wel neigh for-werd, And the wlon offe; And his felawe in a frok Worth swhich fiftene, 1470 Arayd in rede stone, And elles were reuthe: And sexe copes or seven In his celle hongeth; Though for fayling of good His felawe shulde sterve, He wolde nought lenen hym a peny His liif for to holden. I myght tymen tho troiflardes To toylen with the erthe, 1480 Tylyen, and trewlich lyven, And her flesh tempren. Now mot ich soutere hys sone Seten to schole, And ich a beggeres brol On the book lerne. {495} And worth to a writere And with a lorde dwelle; Other falsly to a frere The fend for to serven; 1490 So of that beggares brol An abbot shal worthen, Among the peres of the lond Prese to sytten, And lordes sones lowly To tho losels aloute, Knyghtes crouketh hem to And cruccheth ful lowe; And his syre a soutere Y-suled in grees, 1500 His teeth with toylyng of lether Tatered as a sawe. Alaas! that lordes of the londe Leveth swiche wrechen, And leveth swych lorels For her lowe wordes. They shulden maken abbots Her owen bretheren childre, Other of som gentil blod, And so yt best semed, 1510 And fostre none forytoures, Ne swich false freres, To maken fat and fulle And her flesh combren. For her kynde were more To y-clense diches, Than ben to sopers y-set first, And served with sylver. A grete bolle-ful of benen Were beter in hys wombe, 1520 {496} And with the bandes of bakun His baly for to fillen, Then pertryches, or plovers, Or pecokes y-rosted, And comeren her stomakes With curiuse drynkes, That maketh swyche harlotes Hordom usen, And with her wikked word Wymmen bitrayeth. 1530 God wold her wonyynge Were in wildernesse, And fals freres forboden The fayre ladis chaumbres. For knewe lordes her craft, Treuly I trowe, They shulden nought haunten her house So holy on nyghtes, Ne bedden swich brothels In so brode shetes; 1540 But sheten her heved in the stre, To sharpen her wittes; Ne ben kynges confessours of custom, Ne the counsel of the rewme knowe. For Fraunceis founded hem nought To faren on that wise, Ne Domynyk dued hem nevere Swyche drynkers to worthe, Ne Helye ne Austyn Swyche liif never used, 1550 But in povert of spirit Spended her tyme. We have seyn ourself In a short tyme {497} Whou freres wolden no flesh Among the folk usen; But now the harlotes Han hyd thilke reule, And for the love of oure Lord Han leyd hire in water. 1560 Wenest thou ther wolde so fele Swich warlawes worthen? Ne were werliche wele And her welfare, Thei shulden delven and dyken, And dongen the erthe, And menemong corn breed To her mete fongen, And wortes fleshles wrought, And water to drynken, 1570 And werchen and wolward gon, As we wrecches usen. An aunter gif ther wolde on, Among an hol hundred, Lyven so for Godes love In tyme of a wyntere." "Leve Peres," quath I tho, "I pray that thou me telle Whou I may conne my Crede In Christen byleve." 1580 "Leve brother," quath he, "Hold that I segge, I wil techen the the trouthe, And tellen the the sothe.-- 1584 THE CREDE. "Leve thou in oure Loverd God 1585 That al the werld wrought, {498} Holy heven eke on hey Holliche he fourmede, And is almyghti hymself Over alle his werkes. 1590 And wrought as his wil was The werld and the heven; And on gentil Jesu Christ, Engendred of hymselven, His owen onlyche sone, Lord over all y-knowen, That was clenlich conceived Clerli in trewthe Of the heye Holy Gost, This is the holy beleve. 1600 And of the maiden Marye Man was he born, Withouten synful seed, This is fully the byleve. With thorn y-crouned, crucified, And on the cros dyede, And sythen his blessed body Was in a stone byried, And descended a-doun To the derk helle, 1610 And fet out our formfaderes, And hy ful fayn weren. The thyrd day redeliche Hymself ros fram deeth, And, on a ston there he stod, He steigh up to hevene, And on his fader ryght hand Redelich he sitteth, That almyghti God, Over alle other whyghtes; 1620 {499} And is herafter to commen, Christ all himselven, To demen the quyke and the dede, Withouten any doute. And in the heighe Holy Gost Holly I beleve; And generall holy chirche also, Hold this in the minde; The communion of sayntes, For soth I to the sayn; 1630 And for our great sinnes Forgivenes for to getten, And only by Christ Clenlich to be clensed; Our bodies again to risen Right as we been here; And the liif everlasting Leve ich to habben. Amen. "Although this flatterynge freres Wyln, for her pryde, 1640 Disputen of Godes deyté, As dotardes shulden, The more the matere is moved The masedere hi worthen. Lat the loseles alone, And leve thou the trewthe; For these maystres of dyvynité Many, als I trowe, Folwen nought fully the feith, As fele of the lewede. 1650 Whough may mannes wiit, Through werk of himselve, Knowen Christes privité, {500} That alle kynde passeth? It mot ben a man Of also mek an herte, That myght with his good liif The Holy Gost fongen; And thanne nedeth him nought Nevere for to studyen; 1660 He myght no maistre ben cald, For Christ that defended, Ne puten no pylion On his pild pate, But prechen in parfit liif, And no pryde usen. But al that ever I have seyd, Soth it me semeth; And al that evere I have wryten Is soth, as I trowe; 1670 And for amendyng of thise men Is most that I write. God wolde hy wolden ben war, And werchen the betere! But for I am a lewed man, Paraunter I myghte Passen par adventure, And in some poynt erren, I wil nought this matere Maistrely avowen. 1680 But gif ich have mys-said, Mercy ich aske, And pray al mannere men This matere amende, Ich a word by hymself, And al, gif it nedeth. God of his grete myght, {501} And his good grace, Save alle freres That feithfulli lybben! 1690 And alle tho that ben fals, Fayre hem amende, And gyve hem wiit and good wil Swiche dedes to werch, That thei may wynnen the liif That evere shal lesten." _Amen._ * * * * * NOTES AND GLOSSARY * * * * * NOTES. Line 1. Bale, quoting the first two lines, translates them _In æstivo tempore, cum sol caleret_. The printers of the early editions altered _softe_ to _set_. 4, 5. _shroudes ... sheep_. The other text of this poem reads _Yshop into shrobbis | as y shepherde were_. See the Introduction. 28. The text represented in Whitaker's edition here differs much from the other. Our dreamer is there introduced very unadvisedly telling us of this tower, 'truthe was therynne,' a piece of information which he only learns afterwards from dame 'Holy Churche:' Ich was aferd of hure face, Thauh hue faire were, And saide, mercy, madame, Wat may this be to mene, _The tour upon toft_, quath hue, Treuthe ys therynne. (Passus Secundus, ed. Whit.) Where there is an evident reference to the "tour on a toft," which has been previously mentioned in the more correct text. 43, 44. Dr. Whitaker, misunderstanding this passage, has printed 'ther' for 'that,' which is in all the MSS. In his gloss, he interprets 'wonnen' by 'to dwell;' and he paraphrases the sentence, 'some destroying themselves by gluttony and excess,' translating it, I suppose, "And there dwell wasters whom gluttony destroyeth." The meaning is, the ploughmen worked hard, "and obtained (wan) that which wasters destroy with their gluttony." The writer of the second Trin. Coll. MS. seems to have understood the meaning of the passage, but not the words, and has 'whom that thise wastours.' 68. I have here to preserve the alliteration, adopted 'giltles,' from the second Trin. Coll. MS., and one of the printed editions, in place of 'synneles,' which the other MS. has. Though we find instances of irregularity in the sub-letters (or alliterative letters in the first line) in Pierce Plowman, the chief letter is not so often neglected. In Whitaker's text the account of the minstrels is very confused. Here the minstrels get gold by their song without sin, but the japers and janglers are condemned as getting their living by what is afterwards called 'turpiloquium,' when they had ability to get it in an honester way. 88. _Roberdes knaves._ These are the same class of malefactors who are named _Roberdesmen_ in the Statutes, 5 Ed. III. c. 14. "Et diverses roberies, homicides, et felonies ont esté faitz eintz ces heures par gentz qui sont appellez Roberdesmen, Wastours, et Draghelatche, si est acordé et establi que si homme eit suspecion de mal de nuls tielx, soit-il de jour soit-il de nuyt, que meintenant soient arestus par les conestables des villes." This law was confirmed by 7 Ric. II. c. 5, where the word is again introduced. Whitaker supposes, without any reason, the 'Roberdes knaves' to be Robin Hood's men. The other Trin. Coll. MS. reads _Robertis knaves_. 93. _Seint Jame._ St. James of Compostello was a famous resort of pilgrims in the fourteenth and fifteenth centuries. An amusing song on the inconveniences which attended the voyage is printed in the Reliquiæ Antiquæ, vol. i, p. 2. 107. _Walsyngham._ The shrine of the Virgin Mary at Walsingham in Norfolk, also enjoyed an extraordinary celebrity, as a resort of English pilgrims. It appears that the first complaints of the Wicliffite reformers were strongly expressed against this pilgrimage. "Lolardi sequaces Johannis Wiclif ... prædicaverunt peregrinationes non debere fieri, et præcipue apud Walsingham," etc. Th. Walsingh. p. 340. 116. The four orders of friars were, of course, the Franciscans, Augustines, Dominicans, and Carmelites. 131. These four lines stand thus in Whitaker's text, _Bote holy churche and charité | choppe a-doun swich shryvers, | the moste myschif of molde | mounteth up faste._ Whitaker has translated it quite wrong, "May true charity and church discipline knock down these, the greatest pests on earth, who are rapidly increasing!" The simple meaning of the passage, as given by Whitaker, is, "Unless holy church and charity chop down such shrivers (confessors), the greatest mischief of the world is increasing fast." The present text affords a better and equally clear meaning, "Unless holy church and they hold better together, the greatest mischief in the world is increasing, or gaining ground very fast." 141. _of falshede of fastynge_, the comma has slipped in by accident. The meaning is "of breaking fast-days." 147. _He bunchith hem_, MS. Trin. 2. 168. _the pestilence tyme._ See further on, the note on l. 2497. The great plague of 1349 and 1350 had carried off so much people, that hands were wanting to cultivate the lands in many parishes, and the distress which followed, with the failure of tithes which naturally accompanied it, drove the parsons to plead poverty as an excuse for going to London and seeking other occupations. 192. Whitaker's text inserts the following passage between this line and the one following:-- Conscience cam and acusede hem, And the commune herde hit, And seide, "Ydolatrie ye soffren In sondrye places menye, And boxes ben y-set forth Bounden with yren, To undertake the tool Of untrewe sacrifice, In menynge of miracles Muche wex hongeth there, Al the worldle wot wel Hit myghte nat be trywe. Ac for it profitith yow to pors-warde, Ye prelates soffren That lewede men in mysbylyve Leven and deien. Ich lyve wel, by oure Lorde! For love of youre covetyse, That al the worlde be the wors; As holy wryght telleth What cheste and meschaunce To children of Israel Ful on hem that free were, Thorwe two false preestes. For the synne of Ophni And of Finees hus brother, Thei were disconfit in bataille, And losten _Archa Dei_, And fore hure syre sauh hem syngen, And aoffred hem don ylle, And noght chasted hem therof, And wolde noght rebukie hem, Anon as it was y-told hyme That the children of Israel Weren disconfit in bataille, And _Archa Dei_ y-lore, And hus sones slayen, Anon he ful for sorwe Fro hus chaire thare he sat, And brak hus necke a-tweyne; And al was for venjaunce That he but noght hus children. And for they were preestes, And men of holy churche, God was well wrother, And toke the rather venjaunce. For-thei ich seye, ye preestes, And men of holy churche, That soffren men do sacrifice And worsheppen mawmettes, And ye sholde be here fadres, And techen hem betere; God shal take venjaunce In alle swiche preestes Wel harder and grettere, On suche shrewede faderes, Than ever he dude on Ophni And Finees, or in here fadere. For youre shrewede suffraunce, And youre owen synne, Youre masse and youre matynes, And meny of youre houres, etc. 225. This is the constitutional principle which was universally acknowledged by our early political writers, and of which some strong declarations will be found in my "Political Songs" (published by the Camden Society). The doctrine of "right divine" was certainly not a prevalent one in the middle ages. 291. This fable appears to be of middle-age formation, for it is not found in any of the ancient collections. It does not occur in the fables of Marie. It is however found in the old collection, in French verse of the fourteenth century, entitled Ysopet; and M. Robert has also printed a Latin metrical version of the story from a MS. of the same century. La Fontaine has given it among his fables. It may be observed that the fable is nowhere so well told as in Piers Ploughman. (See Robert, Fables Inédites, des xii^e, xiii^e, et xiv^e siècles, i, pp. 98-101.) The readers of Scottish history will remember the application of this fable in 1481, by the earl of Angus (popularly named, from this circumstance, Archibald Bell-the-cat), in the conspiracy against the royal favourites, which forms an excellent illustration of our text. 381. _Væ terræ, etc._ Ecclesiastes, x, 16. "Væ tibi, terra, cujus rex puer est, et cujus principes mane comedunt." 423. _and pointeth the lawe._ MS. Trin. 2. 429. after this line the following are inserted in the second MS. of Trin. Coll. I saugh bisshopis bolde, And bacheleris of devyn, Become clerkis of acountis The king for to serve, Archideknes and denis, That dignités haven, To preche the peple And pore men to fede, Ben y-lope to Lundone Be leve of hire bisshop, And ben clerkis of the kinges bench The cuntré to shende. 438. _Taillours, tanneris, | And tokkeris bothe._ MS. Trin. 2. 453. The Cottonian MS. Vespas. B. xvi, from which Price has given a long extract in his edition of Warton, has here "With wyne of Oseye | and wyn of Gascoyne." Whitaker's reading is "Whit wyn of Oseye and of Gascoyne." Price observes, in a note, "good wyne of Gaskyne, and the wyne of Osee [is the reading of MS. Harl. No. 875].--The same hand already noticed has corrected _wyn_ to _weyte_ (wheat) _of Gascoyne_;--an obvious improvement." I by no means partake in this opinion: _wine_ of Gascony, and _not wheat_ of Gascony, is perpetually alluded to in the literature of France and England from the twelfth to the sixteenth century. The reading of the text now printed is evidently the original one, which has been corrupted in the others: the wine more particularly known as Gascon, was a red wine. The writer of "La Desputoison du Vin et de l'Iaue," says of it-- Vin de Gascoigne, sa coulour N'est pas de petite valour; Les autres vins fet honnorer. Quant de soi les veult coulourer: Force donne, aide, et confort, Et d'un vin foible, fet. i. fort. Il a de vin plaine sustance; Il nourrist sans faire grevance: Aus testes est bons et au flanc. Et du rouge y a et du blanc. (_Jubinal, Nouveau Recueil de Contes, &c._, i. 399.) The 'wyn of the Rochel' (vin de la Rochelle) was also a favourite wine.-- Rochelle, qui tant a de pris, Que l'en la va de partout querre; Chascun si l'enclot et l'enserre, Car il n'est pas à garçonner, N'en ne la doit q'aus bons donner;-- Por les grans seignors l'en salache. (_ib._ p. 300). The "wyn of Oseye" (vin d'Osaie) was a foreign wine, very rare and dear, and sought up by 'gourmands:' it is mentioned with those of Malvoisia, Rosetta, and Muscadet. (Depping Réglemens sur les Arts et Métiers de Paris, p. lxiii.) It is unnecessary to explain what was 'wyn of the Ryn' (Rhine). 456. _of the Reule | and of the Rochel._ Whitaker. 458. These two lines, omitted in the MS. from which our text is printed, have been added from MS. Trin. 2. 489. _fyve wittes._ The five wits were equivalent to the five _senses_. One of the characters in the early interlude of The Four Elements, a production of the earlier part of the sixteenth century, says:-- I am callyd Sensuall Apetyte, All craturs in me delyte; I comforte the _wyttys fyve_, The tastyng, smellyng, and herynge, I refresh the syght and felynge, To all creaturs alyve. Stephen Hawes, in his Pastime of Pleasure (chap. xxiv), belonging to this same age, refines upon this notion, and talks of five "internall wittes," answering to the five external wits, or to those which were commonly understood by that name. 522. Genesis xix, 32. It is very singular that this story of Lot and his daughters was the favourite example of the medieval preachers against drunkenness. 563. Luke xx, 25. 595. _on an eller._ It was the prevailing belief during the middle ages, that the tree on which Judas hanged himself was an elder. Maundevile tells us that this tree was still in existence, when he visited Jerusalem. "Also streghte from Natatorie Siloe is an ymage of ston and of olde auncyen werk, that Absalon leet make; and because thereof, men clepen it the hond of Absalon. And faste by is yit the _tree of eldre_ that Judas henge himself upon for despeyr that he hadde, whan he solde and betrayed oure Lord." The same notion continued to exist in the age of Shakespeare, and is alluded to by Shakespeare himself, Ben Jonson, and others. _Hol._ What mean you, sir? _Boyet._ To make Judas hang himself. _Hol._ Begin, sir; you are _my elder_. _Biron._ Well followed: _Judas was hang'd on an elder._ _Love's Labours Lost_, v, 2. 681. _Lucifer with legions._ The story of Lucifer's rebellion and fall was extremely popular in the middle ages, and particularly among the Anglo-Saxons, who, in the fine poem ascribed to Cædmon, had given it almost as much detail as Milton had done at a later date. This legend is related in prose in an Anglo-Saxon tract in MS. Cotton. Vespas. D. xiv, fol. 2. 682. The second Trin. Col. MS. has, _Leride it in hevene, | and as the lovelokest | to loke on, aftir oure Lord_. 697-704. Instead of these lines, we find the following in Whitaker's text: Lord, why wolde he tho, Thulke wrechede Lucifer, Lepen on a-lofte In the northe syde, To sitten in the sonne side Ther the day roweth, Ne were it for northerne men, Anon ich wolde telle: Ac ich wolle lacke no lyf, Quath that lady sotthly. 'Hyt is sykerer by southe, Ther the sonne regneth, Than in the north, by meny notes, No man loyne other. For theder as the fend flegh, Hus fote for to sette, Ther he failede and fuel, And hus felawes alle. And helle is ther he is, And he ther y-bounde, Evene contrarie suteth Criste, Cierkus knowen the sothe, _Dixit Dominus Domino meo, sede a dextris meis._ 'Ac of this matere No more mene ich nelle, He was in the halyday After heten wayten, They care noght thauh it be cold Knaves wen thei worchen.' Whitaker has translated the last four lines of the foregoing extract thus, "Excepting that hyndes on the holyday look out for warm places, but knaves (servants) when working hard, are indifferent to cold." 695. Isaiah xiv, 14. The citation varies a little from the text of the printed vulgate. 707. _Somme in the eyr._ The monks in the middle ages endeavoured to explain the existence of different classes of spirits and fairies, which the popular creed represented as harmless, or even beneficent creatures, by supposing that some of the angels who fell with Lucifer were less guilty than others, and were allowed to occupy the different elements on the earth instead of being condemned to "the pit." In "The Master of Oxford's Catechism," written early in the fifteenth century, and printed in the Reliquiæ Antiquæ, vol. i, p. 231, we have the following question and answer,--"_C._ Where be the anjelles that God put out of heven, and bycam devilles? _M._ Som into hell, and som reyned in the skye, and som in the erth, and som in waters and in wodys." 815. Mark iv, 24. In qua mensura mensi fueritis, remetietur vobis, et adjicietur vobis. 835. Epist. Jac. ii, 17. Sic et fides, si non habeat opera, mortua est in semetipsa. 862. Luke vi, 38. 901. The second Trin. Col. MS. has-- Frettid with rynges, Of the pureste perreighe That prince werde evere, In red scarlet robid And ribande with gold. Ther nis no quen queyntere That quyk is o-lyve, 'What is this womman,' quod I. 934. Matth. vii, 17. _bonus_ (for _bona_) is the reading of the MS. Perhaps it was thought allowable to use the masculine thus before a fem. noun beginning with _a_, for the sake of euphony, as the French still write _mon amie_, instead of _ma amie_, and the like. Whitaker's text has here-- _Talis pater, talis filius._ For shal never brere bere Beries as a vyne, No on crokyd kene thorne Kynde fygys wexe. _Bona arbor bonum fructum facit._ The lines which follow differ considerably in the two texts. 958. Psalm xiv, 1. 991-994. Instead of these lines, the following are substituted in the second Trin. Coll. MS.:-- Sire Symonye is assent To asele the chartres, That Fals and Favel Be any fyn halden, And feffe Mede therwith In mariage for evere. Ther nas halle ne hous To herberwe the peple, That iche feld nas ful Of folk al aboute. In myddis a mounteyne At myd-morewe tide Was pight up a pavyloun Proud for the nones, And ten thousand of tentis Teldit beside, Of knightes of cuntrés, Of comeres aboute, For sisours, for somonours, etc. And the rest, as far as line 1100, differs very much in the two MSS. 1103. _of Banneburies sokne, | Reynald the reve, | and the redyngkynges menye, | Munde the mylnere._ Whit. 1128. Luke x, 7. 1177. _With floryns ynowe._ Edward III had issued, not very long before the date of this poem, the first extensive English gold coinage, to which he gave the Italian name of florins, derived originally from that of the city of Florence. 1204. _to Westmynstre_: _i. e._ to the courts of law which were held there. 1404. _A moton of golde._ A mutton (mouton) was a small French coin of gold, which bore the stamp of a lamb or sheep. See Ducange, v. _Multo_. 1501. Matth. vi, 3. 1523. Regrating, or the buying up of provisions and other things to make extravagant profits by retailing them, was one of the great sources of oppression of the poor by the rich in the middle ages, and was a constant subject of popular complaint. 1529. Whitaker's text adds here,-- Thei have no puteye of the puple That parcel-mele mote biggen, Thauh thei take hem untydy thyng, Thei hold it no treson; And thauh thei fulle nat ful, That for lawe y-seelde, He gripeth therfor as grete As for the grete treuthe. Meny sondry sorwes In cyté fallen ofte, Bothe thorw fyur and flod, And al for false puple, That bygylen good men, And greveth hem wrongliche, The wiche cryen on hure knees That Christ hem avenge Here on this erthe, Other elles on helle, That so bygyleth hem of here good, And God on hem sendeth Feveres, other fouler hyveles, Other fur on here houses, Moreyne, other meschaunce. And menye tyme hit falleth, That innocence ys y-herde In hevene amonge seyntes, That louten for hem to oure Lorde, And to oure Lady bothe, To granten gylours on erthe Grace to amende, And have here penaunce on pure erthe, And noght in the pyne of helle. And thenne falleth the fur On false menne houses, And good men for here gultes Gloweth on fuyr after. Al thys have we seyen, That some tyme thorw a brewere Many burgages y-brent, And bodyes therynne, And thorw a candel cloming In a cursed place, Fel a-don and for-brende Forth al the rewe, For-thy mayres that maken free-men, Me thynken that thei ouhten For to spure and aspye, For eny speche of selver, What manere mester Of merchaundise he usede, Er he were underfonge free And felawe in youre rolles. Hit ys nought semly, for soth, In cyté ne in borw-ton, That usurers other regratours For eny kynne geftes, Be fraunchised for a free-man, And have fals name. 1548. Job, xv, 34. 1611. _Youre fader she felled._ An allusion to the deposition and death of Edward II. 1652. Provisors were people who obtained from the pope the reversion of ecclesiastical dignities, and several severe statutes were made against them, one well-known one by Edward III. 1674. _Love-daies._ See further on, the note on l. 5634. 1735. _In Normandie._ 1750. _To Caleis._ Allusions, no doubt, to recent events in the wars of Edward III. See the Introduction. 1769. _Caytiflyche thow, Conscience, | Consailedist the kyng leten | In hus enemys honde | Ys heritage of Fraunce._ Whit. 1827. Psalm xiv, 1. 1835. Ps. xiv, 2. 1845. Ps. xiv, 5. 1862. Psalm xxv, 10. 1875. Matth. vi, 5. 1885. _Regum._ The reference is to 1 Sam. xv, which in the old Vulgate was called _primus liber regum_. 1985, 2019. Isaiah ii, 4. 2043. Prov. xxii, 9. Victoriam et honorem acquiret qui dat munera; animam autem aufert accipientium. 2099. _lernest._ Whitaker's text has _ledest_. 2149. Psalm xiii, 3. The quotation which follows is from the same verse. 2171. _his sone._ The Black Prince, who was a great favourite with the people. 2175-2186. The variation in Whitaker's text deserves notice. This passage there stands as follows:-- Thenne cam Pees into parlement, And putte up a bylle. How that Wrong wilfullich Hadde hus wif for-leyen; And how he ravysed Rose, The riche widewe, by nyghte; And Margarete of here maidenhod, As he met hure late. 'Both my goos, and my grys, And my gras he taketh, Ich dar nouht for is felaweshepe, In faith!' Pees saide, 'Bere sickerlich eny selver To seint Gyles doune; He watteth ful wel, Wan ich sulfere taketh, Wat wey ich wende. Wel yerne he aspieth, To robbe me and to ryfle me, Yf ich ride softe. Yut he is bolde for to borwe, And baldelich he payeth: He borwede of me Bayarde,' etc. 2177. _How Wrong ayeins his wille._ What follows is a true picture of the oppressions to which the peasantry were frequently subjected by the king's purveyors, and by others in power. See the Political Songs, pp. 377, 378; and Hartshorne's Ancient Metrical Tales, pp. 41, 42. 2197. _taillé_, a tally. See the Political Songs, as above quoted. Whitaker translates this passage, which stands thus in his edition, And taketh me bote a taile For ten quarters other twelve, by, "and for ten or twelve quarters of it repaid me but _a sheep's tail_!" 2298. _in my stokkes._ In my prison. Prisons were usually furnished with stocks, in which, instead of fetters, prisoners were set. 2323. _Beneyt._ St. Benedict, the founder of the Benedictine order; St. Bernard, of the order of Cistercians; St. Francis, of the Franciscans. 2335. _Galis._ Compostello in Galicia. 2473. _Passus Quintus._ In Whitaker's text, this section, which is called _Passus Sextus_, is prefaced by the following long exordium, intended as a satire against the mendicant friars:-- Thus ich awaked, God wot! Wanne ich wonede on Cornhulle, Kytte and ich in a cote, Clothede as a lollere: And a lytel ich let by, Leyve me, for sothe, Among lolleres of London, And lewede heremytes. For ich made of tho men, As Reson me tauhte. For as ich cam by Conscience, Wit Reson ich mette, In an hote hervest, Wenne ich hadde myn hele, And lymes to labore with, And lovede wel fare, And no dede to do Bote drynke and to slepe, In hele and in unité, On me aposede, Romynge in remembraunce. Thus Reson me arated: 'Canstow serven,' he seide, 'Other syngen in a churche? Other loke for my cokers? Other to the carte picche? Mowe, other mowen, Other make bond to sheves? Repe, other be a repe-reyve And arise erliche? Other have an horne and be hay-warde, And liggen out a nyghtes, And kepe my corn in my croft From pykers and theeves? Other shap shoon other clothes? Other shep other kyne kepe? Eggen, other harwen, Other swyne other gees dryve? Other eny kyne craft That to the comune nudeth, Hem that bed-reden be Bylyve to fynde?' 'Certes,' ich seyde, 'And so me God helpe! Ich am to waik to worche With sykel other with sythe; And to long, leyf me, Lowe for to stoupe, To worchen as workeman Eny wyle to dure.' 'Then havest thow londes to lyve by,' Quath Reson, 'other lynage ryche That fynden the thy fode? For an hydel man thow semest, A spendour that spende mot, Other a spille-tyme; Other beggest thy lyve Aboute ate menne hatches; Other faitest upon Fridays Other feste dayes in churches; The wiche is lollerene lyf, That lytel is preysed Ther ryghtfulnesse rewardeth Ryght as men deserveth. _Reddit unicuique juxta opera sua._ Ether thow ert broke, so may be, In body other in membre, Other y-maymed thorow som myshap. Werby thow myght be excusede.' 'Wanne ich yong was,' quath ich, 'Many yer hennes, My fader and my frendes Founden me to scole, Tyl ich wiste wyterliche Wat holy wryt menede, And wat is best for the body, As the bok telleth, And sykerest for the soule, By so ich wolle continue. And yut fond ich never in faith, Sytthen my frendes deyden, Lyf that me lyked, Bote in thes long clothes. Hyf ich by laboure sholde lyf, And lyflode deserven, That labour that ich lerned best Therwhit lyve ich sholde. _In eadem vocatione qua vocati estis._ And ich lyve in Londene And on Londen bothe. The lomes that ich laboure with And lyflode deserve, Ys paternoster and my prymer, _Placebo et dirige_, And my sauter some tyme, And my sevene psalmes. Thus ich synge for hure soules Of suche as me helpen. And tho that fynden me my fode Vochen saf, ich trowe, To be wolcome wan ich come Other wyle in a monthe, Now with hym, and now with hure, And thus gate ich begge Withoute bagge other botel, Bote my wombe one. And also, moreover, Me thynketh, syre Reson, Men sholde constreyne No clerke to knavene werkes. For by law of Livitici, That oure Lord ordeynede, Clerkes that aren crowned Of kynde understondyng, Sholde nother swynke ne swete, Ne swere at enquestes, Ne fyghte in no vauntwarde, Ne hus fo greve. _Nou reddas malum pro malo._ For it ben aires of hevene, And alle that ben crounede And in queer in churches, Cristes owene mynestres. _Dominus pars hæreditatis meæ Et alibi, Clementia non constringit._ Hit bycometh for clerkus Crist for to serven; And knaves uncrounede To cart and to worche. For shold no clerk be crouned, Bote yf he y-come were Of franklens and freemen And of folke y-weddede. Bondmen and bastardes, And beggers children, Thuse bylongeth to labour. And lordes children sholde serven, Bothe God and good men, As here degree asketh; Some to synge masses, Others sitten and wryte, Rede and receyve That Reson oughte spende. And sith bondemenne barnes Han be made bisshopes, And barnes bastardes Han ben archidekenes; And sopers and here sones For selver han be knyghtes, And lordene sones here laboreres, And leid here rentes to wedden For the ryght of the reame, Ryden ayens oure enemys, In consort of the comune And the kynges worshep. And monkes and moniales. That mendinauns sholden fynde, Han mad here kyn knyghtes, And knyght fees purchase. Popes and patrones Povre gentil blod refuseth, And taken Symondes sonne Seyntewarie to kepe. Lyf-holynesse and love Han ben longe hennes, And wole, til hit be wered out, Or otherwise y-chaunged. For-thy rebuke me ryht nouht, Reson, ich yow praye; For in my conscience ich knowe What Crist wolde that ich wroughte. Preyers of perfyt man, And penaunce discret, Is the levest labour That oure Lord pleseth. _Non de solo_, ich seyde, For sothe _vivit homo, Nec in pane et pabulo_, The paternoster witnesseth. _Fiat voluntas tua_ Fynt ous alle thynges.' Quath Conscience, 'By Crist! Ich can nat see this lyeth. Ac it semeth nouht perfitnesse In cyties for to begge, Bote he be obediencer To pryour other to mynstre.' 'That ys soth,' ich seide, 'And so ich by-knowe That ich have tynt tyme, And tyme mys-spended. And yut ich hope, as he That ofte haveth chaffarede, That ay hath lost and lost, And at the latest hym happeth He bouhte suche a bargayn He was the bet evere, And sette hus lost at a lef At the laste ende; Suche a wynnynge hym warth Thorw wyrdes of his grace. _Simile est regnum coelorum thesauro abscondito in agro, etc._ _Mulier quæ inveniet dragmam, etc._ So hope ich to have of hym That his almyghty A gobet of hus grace, And bygynne a tyme That alle tymes of my tyme To profit shal turne.' 'Ich rede the,' quath Reson tho, 'Rathe the to bygynne The lyf that ys lowable And leel to the soule.' 'Ye, and continue,' quath Conscience. And to the church ich wente. And to the church gan ich go, God to honourie, Byfor the crois on my knees Knocked ich my brest, Sykinge for my sennes, Segginge my paternoster, Wepyng and wailinge, Tyl ich was a-slepe Thenne mete me moche more Than ich byfor tolde, Of the mater that ich mete fyrst On Malverne hulles. Ich sawe the feld ful of folk Fram ende to the other; And Reson revested Ryght as a pope, And Conscience his crocer Byfore the kynge stande. Reson reverentliche Byfor all the reame Prechede and provede That thuse pestilences Was for pure synne, etc. _See_ l. 2497, of the present edition. 2497. _thise pestilences._--There were three great pestilences in the reign of Edward III, the terrible effects of which were long fresh in people's minds, and they were often taken as points from which to date common events. Two of them had passed at the period when the Visions of Piers Ploughman are believed to have been written, and are the ones here alluded to. Of the first, or great pestilence, which lasted from 31 May, 1348, to 29 Sept. 1349, the contemporary chroniclers give a fearful account. In a register of the Abbey of Gloucester (MS. Cotton. Domit. A. VIII, fol. 124), we have the following entry:--"Anno Domini m^o.ccc^o.xlviij^o. anno vero regni regis Edwardi III, post conquestum xxij^o. incepit magna pestilentia in Anglia, ita quod _vix tertia pars_ hominum remansit." This pestilence, known as the _black plague_, ravaged most parts of Europe, and is said to have carried off in general about two-thirds of the people. It was the pestilence which gave rise to the Decameron of Boccaccio. For an interesting account of it, see Michelet's Hist. de France, iii, 342-349. The second pestilence lasted from 15 Aug. 1361, to May 3, 1362, and was much less severe. The third pestilence raged from 2 July to 29 September, 1369. 2500. _The south-westrene wynd | on Saterday at even._ Tyrwhitt, in his Preface to Chaucer, first pointed out the identity of this wind with the one mentioned by the old chroniclers (Thorn, Decem. Script. col. 2122; Walsingham, p. 178; the continuator of Adam Murimuth, p. 115), as occurring on the evening of Jan. 15, 1362. The fifteenth of January in that year was a Saturday. The following is the account given by Walsingham: "Anno gratiæ millesimo trecentesimo sexagesimo secundo, qui est annus regni regis Edwardi a conquestu tertii tricesimus sextus, tenuit rex natale apud Wyndesor, et quinto decimo die sequente ventus vehemens, nothus auster affricus, tanta vi erupit, quod flatu suo domos altas, ædificia sublimia, turres, et campanilia, arbores, et alia quæque durabilia et fortia violenter prostravit pariter et impegit, in tantum quod residua quæ modo extant, sunt hactenus infirmiora." The continuator of Murimuth is more particular as to the time of the day, and in other respects more exact. "A.D. m. ccc. lxii, xv die Januarii, _circa horam vesperarum_, ventus vehemens notus australis affricus tanta rabie erupit," etc. 2529. _And fecche Felis his wyf | Fro wyuene pyne._ MS. Trin. Col. 2. 2547. This was a very old and very common proverb in England. Thus in the Proverbs of Hending (Reliquiæ Antiquæ, vol. i, p. 110):-- Ne bue thi child never so duere, Ant hit wolle unthewes lerne, Bet hit other whyle; Mote hit al habben is wille, Woltou nultou hit wolle spille, Ant bicome a fule. _Luef child lore byhoveth_; Quoth Hendyng. The proverb is a little varied in another copy of these "Proverbs," p. 194 of the same work. There is a German proverb closely resembling it, "Je lieberes Kind, je schärfere Ruthe." 2551. Prov. xiii, 24. 2569. After this line Whitaker's text has inserted a passage, answering nearly word for word (except in the few first lines) to the passage in our text, ll. 6218-6274. 2573. In the same text, the following lines are here added:-- 'And also,' quath Reson, 'Ich rede yow, riche And comuners, to acorden In alle kynne treuthe. Let no kynne consail Ne covetyze yow departe, That on wit and on wil Alle youre wardes kepe. Lo! in hevene on hy Was an holy comune, Til Lucifer the lyere Leyved that hymselve Were wittyour and worthiour Than he that was hus maister. Hold yow in unité. And ye that hother wolde Is cause of alle combraunce To confounde a reame. 2586. Matt. xxv, 12. 2594. Whitaker's _Passus Sextus_ ends with this line. 2625. Before Envy's confession, and in the place of Lechery, Whitaker's text introduces the confession of Pride-- Ich, Pruyde, patientliche Penaunce ich aske; For ich formest and ferst To fader and to moder Have y-be unboxome, Ich beseche God of mercy; And unboxome y-be, Nouht abaissed to agulte God and alle good men, So gret was myn herte; Inobedient to holy churche, And to hem that ther serven, Demed for hure yvel vices, And excited othere Thorw my word and al my wit Hure yvel workes to shewe; And scorned hem and othere, Yf a skyle founde, Lauhynge al aloude, For lewede men sholde Wene that ich were witty And wyser than anothere; Scorner and unskilful to hem That skil shewede, In all manere manners My name to be y-knowe, Semeng a sovereyn on, Wer so me byfulle To telle eny tale. Ich trowede me wiser To carpen other to counsaile Than eny, lered other lewede. Proud of aparail In porte amonge the puple, Otherwise than ich have, Withynne other withoute, Me wilnede that men wende Ich were in aveyr Riche and resonable, And ryghtful of lyvynge; Bostynge and braggynge Wyt meny bolde othes; Avauntyng upon my veine glorie For eny undernemynge; And yut so syngeler by myself Ne non so pomp holy, Som tyme on a secte, Sam tyme on another; In all kynne covetyse Contrevede how ich myghte Be holde for holy, And hondred sithe by that encheison; Wilnede that men wende My werkes were the beste And konnygest of my craft, Clerkes other othere, And strengest upon my stede, And styvest under gurdell, And lovelokest to loken on, And lykyngest a-bedde; And lykynge of such a lif That no lawe preyseth; Proud of my faire fetours; And for ich songe shrille; And what ich gaf for Godes love, To godsybbes ich tolde, Ther to wene that ich were Wel holy and wel almesful. And non so bold begger To bydden an[d] crave, Tales to telle In tavernes and in stretes, Thyng that nevere was thouhte, And yut ich swor ich sauh hit, And lyed on my lykame And on my lyf bothe. Of werkes that ich wel dude Witnesse ich take, And syggen to such That sytten me bysyde, 'Lo! yf ye leyve me nouht, Other that ye wene ich lye, Ask of hym other of hure, And thei conne yow telle What ich soffrede an[d] seih, And som tyme hadde, And what ich knew and couthe, Of wat kyn ich kam of; Al ich wolde that men wuste, When it to pruyde sonede, As to preised among the puple, Thauh ich povre semede.' _Si hominibus placerem, Christi servus non essem. Nemo potest duobus dominis servire._ 'Now God, of hus goodnesse, Geve the grace to amende!' Quath Repentaunce ryght with that; And thenne roos Envye. The description of Envy, which follows, is shorter in Whitaker's text, and differs much from our text. 2819-2822. The discipline here described seems to have been peculiar to the chapter-house of the monasteries. Matth. Paris, p. 848, has an anecdote which illustrates curiously this passage of Piers Ploughman. In speaking of the turbulent Falcasius de Breuté, who had been warned in a vision to offer himself to suffer penance in the monastery of St. Albans, in the reign of Henry III, he says, "Vestibus igitur spoliatus cum suis militibus, similiter indumentis spoliatis, ferens in manu virgam quam vulgariter _baleis_ appellamus, et confitens culpam suam, ... a singulis fratribus disciplinas nuda carne suscepit." 2846. In the text which Whitaker has printed, the confession of Wrath was followed by that of Luxury or Lechery. It stands as follows in the copy of the same text in MS. Cotton. Vespas. B. xvi. (_See_ l. 8713, of our present text.) Thanne seide Lecherie, Alas! And to oure Ladi criede, 'Ladi, for thi leve sone, Loute for me nouthe, That he have pité on me, putour, For his pure merci.' 'With that I schal,' quod that schrewe, 'Saterdaies, for thi love, Drynke with the doke, And dine but ones.' I, gulti in gost, To God I me schrive, As in likyng of lecherige My licames gultes, In wordes, in wedes, In waityng of eyen, To eche maide that I mette I made here a sigge, Semyng to synne-ward, And summe can I taste Aboute the mouth, and binethe Bigon I to grope, Til bothe oure wil was on, To werke we yeden, As wel fastyng daies, And hi festes eves, And wel in Lente as out of Lente, Al tymes i-liche; Swiche werkes with us Weren nevere out of seson, Til we mighten ne more, Tho hadde we muri tales Of putrige and of paramours, And provede thorw speche, Handelyng, and halsyng, And also thorw cussyng, Excityng heither other To oure elde synne; Sotilde songes, And sente out elde baudes For te wynne to my wil Wemmen with gile; Bi sorcerie sum time, And sum time be maistrie, I lai bi the lovelokest, And lovede hem nevere aftur. Whan I was eld and hor, And hadde i-lorn that kynde, I hadde likyng to lige Of lecherous tales. Now, lord, for thi lewté, On lecheres have merci. 2850. _Sire Hervy._ Whitaker and Price (in Warton) suppose that there is here a personal allusion, which at the time had become proverbial. 2874. _Symme at the Style._ Whit. 2881. _To Wy and to Wynchestre | I wente to the feyre._ Warton (Hist. of Eng. p. ii, 55, edit. 1840) supposes Wy to be Weyhill, in Hampshire, "where a famous fair still subsists." In fact it is one of the greatest fairs in England, lasting ten days. For anecdotes of the celebrity of the great fair at Winchester in former times, and for some interesting observations on fairs in general, _see_ Warton, loc. cit. 2933. _The Roode of Bromholm._ At the Priory of Bromholm, in Norfolk, there was a celebrated cross, said to be made of fragments of the real cross, and much resorted to by pilgrims. It was brought from Constantinople to England in 1223. The history of this cross, and the miracles said to have been performed by it at Bromholm, are told by Matthew Paris (p. 268). In the MS. Chronicle of Barthol. de Cotton, it is recorded at the date 1223, "Eo tempore Peregrinatio de Bromholm incepit." 2949. _Frensshe ... of Northfolk._ Norfolk, it would appear by this, was one of the least refined parts of the island. 3030. In this part of the poem, the smaller variations between the present text and Whitaker's are very numerous. After this line, the following passage is inserted:-- With false wordes and writes Ich have wonne my goodes, And with gyle and glosynge Gadered that ich have; Meddled my merchaundise, And mad a good moustre, The werst lay withynne, A gret wit ich let hit. And yf my neyhgebore had an hyne, Other eny best ellys, More profitable than myn, Ich made meny wentes, How ich myght have hit Al my wit ich caste; And bote ich hadde hit by othes away, At last ich stal hit, Other pryvyliche hus pors shok, Unpiked his lokes. And yf ich yede to the plouh, Ich pynchede on hus half acre, That a fot londe other a forwe Fetchen ich wolde Of my neyhgeboris next, Nymen of hus erthe, And yf y repe, over reche, Other gaf hem red that repen To sese to me with here sykel, That ich sewe nevere. In haly dayes at holy churche Wenne ich hurde messe, Ich hadde nevere witerlich To byseche mercy For my mysdedes, That ich ne mornede ofter For lost of good, leyve me, Then for lycames gultes. Thauh ich dedliche synne dude, Ich dradde hit nat so sore As wenne ich lenede and leyvede hit lost, Other longe er hit were paied. And yf [ich] sente over see My servaunt to Brugges, Other into Prus my prentys, My profit to awaite, To marchaunde with monye And maken here eshaunge, Myght nevere man comforty me In the meyn time, Neither matyns ne masse, Ne othere manere syghtes, And nevere penaunce performede, Ne paternoster seyde. That my mynde ne was More in my goodes, Than in Godes grace, And hus grete myghte. _Ubi thesaurus tuus, ibi cor tuum._ _See_ ll. 8751-8827. 3039. Psa. l, 8. 3083. The confessions of the robber and the glutton are reversed in Whitaker's text, and present many variations. The robber's confession is there preceded by the following curious lines:-- Then was ther a Walishman That was wonderlich sory, He hight Yyvan Yeld ageyn; 'If ich so moche have, Al that ich wickedlich wan Setthen ich hit hadde; And thauh my liflode lache Leten ich nelle That ech man shal have hus, Er ich hennes wende. For me ys levere in this lif As a lorel beggen, Than in lysse to lyve, And lese lyf and soule.' 3162. Between this line and the next, MS. Trin. Col. 2, inserts _Bargoynes and beverechis | Begonne for to arise._ 3277, 3278. _rymes of Robyn Hood | and Randolf erl of Chestre._ This seems to be the earliest mention of the ballads of Robin Hood which can now be found. Ritson was quite mistaken (Robin Hood, Introd. p. xlix) in the supposed mention of him by the prior of Alnwick, the title of the Latin song being modern. The passage of Fordun, in which Robin Hood is spoken of, is probably an interpolation. I am not sure that Ritson is right in taking the _Randolf erl of Chester_ of Piers Ploughman, to be Ranulf de Blundevile: it is quite as probable that he was the Ranulf of Chester of the days of Stephen, whose turbulent deeds may have been the subject of popular ballads. Warton (H. E. P. ii, 373), quoting the passage of Piers Ploughman with the word _erl_ omitted, conceives it to mean Ralph Higden, and imagines the _rymes_ to be the Chester Mysteries, of which he conjectured that Ralph Higden was the author. 3311. _Ite missa est._ The concluding sentence of the service of the Mass. 3408. _the Rode of Chestre._ There was a celebrated cross or rood at Chester, which was long an object of great veneration, and even of pilgrimage, among our Roman Catholic forefathers. "I do not recollect any thing remarkable (says Mr. Pennant, speaking of Chester) on the outside of the walls which has been unnoticed, unless it be the Rood-eye, and the adjacent places."--"The name of this spot is taken from _eye_, its watery situation, and rood, the cross which stood there, whose base is still to be seen." Pennant's Tour in Wales, edit. 1778, p. 191. According to Gough's Camden, the base was still remaining in 1789. 3410. _Roberd the robbere._ This name is rather curious in conjunction with the term _Roberdesmen_ mentioned in the note on l. 88. It was no uncommon practice to give punning names in this way to people or classes of people. In a Latin song of the reign of Henry III (Political Songs, p. 49), we have a very curious instance of it, one of the names being, as here, _Robert_:-- Competentur per _Robert_, _robbur_ designatur; Robertus excoriat, extorquet, et minatur.-- Vir quicunque rabidus consors est Roberto. Still earlier (12th cent.) a scribe says of one of his brothers, "Secundus dicebatur _Robertus_, quia a re nomen habuit, _spoliator_ enim diu fuit et _prædo_." (Polit. Songs, p. 354.) 3419. _Dysmas._ In middle-age legends, Dismas and Gestas were the names of the two thieves who were crucified with Christ. The former was the one who believed in the Saviour, and received a promise of paradise. 3443. Before this line, Whitaker's text has the following passage:-- Ac whiche be the braunches That bryngeth me to sleuthe, Ys wanne a man mourneth nat For hus mysdedes; The penaunce that the prest enjoyneth Parfourmeth uvele; Doth non almys-dedes, And drat nat of synne: Lyveth ayens the byleyve, And no lawe kepeth; And hath no lykynge to lerne, Ne of houre Lord hure, Bote harlotrie other horedom, Other elles of som wynnyng. Wan men carpen of Crist Other of clennesse of soule, He wext wroth, and wol not huyre Bote wordes of murthe, Penaunce and povre men, The passion of seyntes, He hateth to huyre therof And alle that therof carpen. Thuse beth the braunches, be war, That bryngeth man to wanhope. Ye lordes and ladyes, And legates of holy churche, That feden fool sages, Flaterers and lyers, And han lykynge to lythen hem, In hope to do yow lawe-- _Væ! vobis qui ridetis, etc._ And geveth suche mede an mete, And povre men refusen; In youre deth deynge, Ich drede me sore Lest tho maner men To moche sorwe yow brynge. _Consensientes et agentes pari pæna punientur._ Patriarkes and prophetes, Prechours of Godes wordes, Saven thorgh here sermons Mannes soule fro helle: Ryght so flaterers and foles Aren the fendes procuratores, Entysen men thorgh here tales To synne and to harlotrie. Clerkus that knowen this, Sholde kennen lordes What David seide of suche men, As the Sauter telleth: _Non habitabit in medio domus meæ qui facit superbiam, qui loquitur iniquum._ Sholde non harlot have audience In halle ne in chaumbre, Ther that wys men were. Whitnesse of Godes wordes; Nother a mys-prout man Among lordes alouwed. Clerkus and knyghtes Wolcometh kynges mynstrales, For love of here lordes Lithen hem at festes: Muche more, me thenketh, Riche men auhte Have beggers byfore hem, Wiche beth Godes mynstreles, As he seith hymself, Seynt Johan berith whittnesse: _Qui vos spernit, me etiam spernit._ Therfor ich rede yow, riche, Reveles when ye maken, For to solace youre soules, Suche mynstrales to have, The povre for a foul sage Syttynge at thy table, Whith a lered man to lere the What oure Lord suffrede, For to savy thy saule Fram Satan thyn enemye, And fitayle the withoute flateryng Of Good Friday the feste: And a blynde man for a bordiour, Other a bed-reden womman To crye a largesse byfor oure Lord, Youre good loos to shewe. Thuse thre manere mynstrales Maken a man to lauhe; In hus deth deyng Thei don hym gret comfort, That by hus lyfe loveth hem, And loveth hem to huyre. Thuse solaceth the soule, Til hymself be falle In a wele good hope, for he wroghte so, Among worthy seyntes, Ther flaterers and foles Whith here foule wordes Leden tho that lithen hem To Luciferes feste, With _Turpiloquio_, a lay of sorwe, And Lucifers fitele, To perpetual peyne Other purgatorye as wykke, For he litheth and loveth That Godes lawe despiteth. _Qui histrionibus dat, dæmonibus sacrificat._ 3466. _qui manet, &c._ Epist. Joan. iv, 16. 3477. Epist. Paul, ad Ephes. iv, 8. 3484. Isai. ix, 2. 3496. Matt. ix, 13. 3502. John i, 14. 3520. Psalm xxxv, 8. 3545. _Signes of Synay, | and shelles of Galice ... keyes of Rome._ It is perhaps hardly necessary to remark that the articles mentioned here were borne by the pilgrim to indicate the particular holy sites which he had visited. The reader will readily call to mind the lines of a modern poet:-- The summon'd Palmer came in place, His sable cowl o'erhung his face; In his black mantle was he clad, With _Peter's keys_ in cloth of red On his broad shoulders wrought; The _scallop shell_ his cap did deck; The crucifix around his neck Was from Loretto brought. 3622. _Seint Thomas shryne._ St. Thomas of Canterbury. It may not perhaps be generally known that an interesting description of this shrine, when in its glory, is given by Erasmus, Colloq. _Peregrinatio Religionis ergo._ 3713. _eten apples un-rosted._ One of the many specimens of the burlesque manner in which scripture was frequently quoted in these times. A very singular passage (but in a tract professedly burlesque) occurs in the Reliquiæ Antiquæ, vol. i, p. 83:--"Peter askud Adam a full greyt dowtfull question, and seyd, 'Adam, Adam, why ete thu the appull unpard?' 'For sothe,' quod he, 'for y had no wardyns fryde.'" 3826. _leven_, should be _lenen_. 3890. Luke xiv, 10. 3944, 3948. Psalm lxviii, 29. 3997. _the rode of Lukes._ The second Trin. Col. MS. has _be the rode of Chestre._ There was a famous cross at Lucca, but whether a part of the real cross, I have not ascertained. Calvin, in his most able and entertaining _Admonitio de Reliquiis_, declines undertaking a list of all the places where pieces of the real cross were shown. "Denique si congesta in acervum essent omnia quæ reperiri possent, integrum navis onus efficerent: cum tamen evangelium testificetur ab unico homine ferri potuisse. Quantæ igitur audaciæ fuit, ligneis frustis sic totum implere orbem, quibus ferendis ne trecenti quidem homines sufficiant?" _Calvini_, _Opusc._ p. 277. There was also at Lucca one of the impressions of our Saviour's face on the handkerchief of Veronica. The peculiar oath of William Rufus was by the holy face at Lucca. 4027. _with hey trolly lolly._ MS. Trin. Col. 2. 4154. In the second Trin. Col. MS. the passage stands as follows:-- Ne hadde Peris but a pese lof, Thei preyede hym beleve, And with a bene batte He hadde betwene, And hitte hunger therwith Amydde hise lippes, And blodde in it the bodyward A bolle ful of growel, Ne hadde the fisician ferst Defendite him watir, To abate the barly bred, And the benis y-grounde, Thei hadde be ded be this day, And dolven al warm. Faitours for fer, etc. 4194. _Thei corven here coppes, | and courtepies made._ Whitaker, who translates it, "They _carved wooden cups_, and made themselves short cloaks." It ought to be, "They cut their copes to make courtpies (a kind of short cloaks) of them." 4242. Paul Epist. ad Galat. vi, 2. 4251. Scimus enim qui dixit, mihi vindicta, et ego retribuam. Paul. ad Heb. x, 30; conf. Paul. ad Rom. xii, 19. 4256. Luke xvi, 9. 4272. Propter frigus piger arare noluit. Prov. xx, 4. 4306. Labores manuum tuarum quia manducabis, beatus es et bene tibi erit. Psal. cxxvii, 2. 4336. _His mawe is alongid._ MS. Trin. Coll. 2. 4336. Whitaker's text inserts here the following passage, which is curious as containing the same word, _latchdrawers_, that occurs in Edward's statute, quoted before in the note to l. 88:-- Thenk that Dives for hus delicat lyf To the devel wente, And Lazar the lene beggere That longed after cromes, And yut had he hem nat, For ich Hunger culde hym, And suthe ich sauh hym sute, As he a syre were, At alle manere ese In Abrahame lappe. An yf you be of power, Peers, ich the rede, Alle that greden at thy gate For Godes love after fede, Parte wit hem of thy payn, Of potage and of souel, Lene hem som of thy loof, Thauh thu the lesse chewe. And thauh lyers and latchedrawers, And lolleres knocke, Let hem abyde tyl the bord be drawe, Ac bere hem none cromes, Tyl al thyn nedy neihebores Have none y-maked. 4339. _Phisik ... hise furred hodes ... his cloke of Calabre._ Whitaker cites, in illustration of the dress of the physician, the costume still worn by the Doctors of Medicine in the universities. Chaucer gives the following description of the dress of the "Doctour of Phisike":-- In sangwin and in pers he clad was al, Lyned with taffata, and with sendal. (Cant. T. Prolog. 441.) _Calabre_ appears to have been a kind of fur: a document in Rymer, quoted by Ducange, speaks of an _indumentum foderatum cum Calabre_. 4390. _ripe chiries manye._ This passage, joined with the mention of cherry-time in l. 2794, shows that cherries were a common fruit in the fourteenth century. "Mr. Gough, in his British Topography, says that cherries were first brought in by the Romans, but were afterwards lost and brought in again in the time of Henry VIII, by Richard Harris, the king's fruiterer; but this is certainly a mistake. When in the New Forest in Hampshire in the summer of 1808, I saw a great many cherry-trees, apparently, of much more considerable age than the time of Henry VIII. The _very old_ trees were universally of the kind called _merries_." H. E. 4431. Cato, Distich. i, 21:-- Infantem nudum quum te natura crearit, Paupertatis onus patienter ferre memento. 4453. _so seide Saturne._ See the Introduction, p. xii. 4490. Whitaker's text reads after this line:-- Leel and ful of love, And no lord dreden, Merciable to meek, And mylde to the goode, And bytynge on badde men Bote yf thei wolde amende, And dredeth nat for no deth To distruye by here powere Lecherie among lordes, And hure luther custymes, And sithen lyve as thei lereth men, Oure lorde Treuthe hem graunteth, To be peeres to Apostles, &c. 4525. _sette scolers to scole._ It was common in the _scholastic_ ages for scholars to wander about gathering money to support them at the universities. In a poem in MS. Lansdowne, No. 762, the husbandman, complaining of the many burdens he supports in taxes to the court, payments to the church, and charitable contributions of different kinds, enumerates among the latter the alms to scholars:-- Than cometh clerkys of Oxford, and mak their mone, To her scole-hire they most have money. 4547. Psa. xiv, 5. Qui pecuniam suam non dedit ad usuram, et munera super innocentem non accepit. 4571. Psa. xiv, 1. 4593. Matt. vii, 12. Luke vi, 31. 4618. _the clerc of stories._ Called, elsewhere, _maister of stories_. These names were given popularly to Peter Comestor, author of the famous Historia Scolastica, a paraphrase of the Bible history, with abundance of legendary matter added to it. The title given him by the author of Piers Ploughman is not uncommon in English treatises of the fourteenth and fifteenth centuries. Lydgate, Minor Poems, p. 102 (Ed. Halliwell), speaks of Comestor thus:-- _Maister of storyes_, this doctour ful notable, Holding a chalice here in a sonne cliere. 4619. _Catons techyng._ "Cui des videto," is the twenty-third of the "Distichorum Lemmata" of Dionysius Cato. 4621. Instead of ll. 4621-4658, the following long and curious passage is substituted in the text adopted by Mr. Whitaker:-- Wot no man, as ich wene, Who is worthy to have. The most needy aren oure neighebores, And we nyme good hede; As prisoners in puttes, And poore folke in cotes Charged with children And chef lordes rente, That thei spynnynge may spare, Spynen hit in hous hyre, Bothe in mylk and in mele. To maken with papelotes To aglotye with here gurles That greden after fode. Al so hemselve Suffren muche hunger, And wo in winter tyme; With wakyng a-nyghtes To ryse to the ruel, To rocke the cradel, Bothe to karde and to kembe, To clouten and to wasche, To rubbe and to rely, Russhes to pilie, That reuthe is to rede Othere in ryme shewe The wo that theese women That wonyeth in cotes, And of meny other men That muche wo suffren, Bothe a-fyngrede and a-furst, To turne the fayre outwarde; And beth abasshed for to begge, And wolle nat be y-knowe What hem needeth att here neihebores At non and at even. This Wit wot witerly, As the world techeth, What other byhoveth That hath meny children. And hath no catel bote hus crafte To clothy hem and to fede, And fele to fonge therto, And fewe pans taketh. Ther is payn and peny ale, As for a pytaunce y-take; Cold flesch and cold fyssh, For veneson y-bake. Frydays and fastyng-dayes Ferthyng worth of muscles Were a feste for suche a folke, Other so fele cockes. Theese were almes to helpe That han suche charges, And to comforte suche cotyers, And crokede men and blynde. Ac beggers with bagges, the wiche Brewhouses ben here churches, Bote thei be blynde other broke, Other elles syke, Thauh he falle for defaute, That faiteth for hus lyflode, Reicheth nevere, ye ryche, Thauh suche lorelles sterven; For all that han here hele And here eyen syghte, And lymes to laborye with, And lolleres lyf usen, Lyven ayens Godes lawe, And love of holy churche. And yut arn ther other beggers, In hele, as it semeth; Ac hem wanteth here witt, Men and women bothe, The wiche aren lunatik lollers And leperes aboute, And mad, as the mone sitt, More other lasse: Thei caren for no cold, Ne counteth of no hete, And are mevenge after the mone, Moneyles thei walke, With a good wil wit-lees, Meny wyde contreys, Ryght as Peter dude and Paul, Save that thei preche nat, Ne myracles maken; Ac meny tymes hem happeth To prophetien of the puple, Pleyninge, as hit were, And to oure sight, as hit semeth, Suththe God hath the myghte To yeven eche a whit wit, Welthe, and his hele, And suffreth suche so gon, Hit semeth to myn inwitt, Hit arn as hus aposteles suche puple, Other as his prevye disciples; For he sente hem forth selverles, In a somer garnement, Withoute bred and bagge, As the Bok telleth. _Quando misi vos sine pane et pera._ Bar fot and bred-les, Beggeth thei of no man; And thauh he mete with the meyere In mydest the strete, He reverenceth hym ryght nouht No rather than another. _Neminem salutaveris per viam_, Suche manere of men, Matheu ous techeth, We sholde have hem to house, And help hem when thei come. _Et egenos vagosque induc in domum tuam._ For hit aren murye mouthede men, Mynstrales of hevene And Godes boyes bordiours, As the Bok telleth. _Si quis videtur sapiens, fiet stultus ut sit sapiens._ And alle manere mynstrales, Men wot wel the sothe, To underfonge hem faire Byfalle for the ryche; For the lordes love and ladies That thei with lengen, Men suffren al that suche seyn, And in solas taken; And yut more to suche men Doth, er thei passe, Gyven hem gyftes and gold, For grete lordes sake. Ryght so, ye riche, Rather ye sholde, for sothe, Wolcomen and worsshepen And with youre goode helpen Godes mynstrales, and hus messagers, And hus murye burdiers, The wiche are lunatik lollares And leperes aboute. For under Godes secré seel Here synnes ben y-keverede. For thei bereth no bagges, Ne non botels under clokes, The wiche is lollaren lyf And lewede eremytes, That loken ful louheliche To lacchen mennes almesse, In hope to suten at even By the hote coles, Unlouke hus legges abrod, Other lygge at hus ese, Reste hym and roste hym, And his ryg turne, Drynke drue and deepe, And drawe hym thanne to bedde, And when hym lyketh and lust Hus leve ys is to aryse; When he rysen, rometh out, And ryght wel aspieth War he may rathest have a repast, Other a rounde of bacon, Sulver other fode-mete And some tyme bothe, A loof other alf a loof, Other a lompe of chese, And carieth it hom to hus cote, And cast hym to lyve In ydelnesse and in ese, And by others travayle. And wat frek of thys tolde Fisketh thus aboute With a bagge at hus bak, Abegeneldes wyse, And can som manere craft, In cas he wolde hit use. Thorgh wiche craft he couthe come To bred and to ale, And ovar more to an hater To helye with hus bones, And lyveth like a lollere, Godes lawe him dampneth. Lolleres lyvinge in sleuthe, And overe lond stryken, Beeth nat in thys bulle, quath Peers, Til thei ben amended. Nother beggars that beggen, Bote yf thei have neede. The Bok blameth alle beggerye, And banneth in this manere: etc. 4645. Luke xix, 23. 4659. Ps. xxxvi, 25. Junior fui, etenim senui: et non vidi justum derelictum, nec semen ejus quærens panem. 4695. Here again, after many verbal variations from our text, Whitaker's text adds the following long passage, which is very curious, and well worthy to be preserved. Whitaker calls it "one of the finest passages in the whole poem." Ac eremites that enhabiten hem By the heye weyes, And in borwes among brewesters, And beggen in churches Al that holy eremytes Hateden and despisede, As rychesses and reverences And ryche mennes almesse. These lolleres, latche-draweres, Lewede eremytes, Coveyten the contrarie, As cotyers thei lybben, For hit beth bote boyes, Lolleres atten ale, Of linguage of lettrure Ne lyf-holy as eremytes That wonnede wyle in wodes With beres and lyones. Some had lyflode of here lynage, And of no lyf elles; And some lyvede by here lettrure And labour of here hondes; Some had foreynes to frendes, That hem fode sente; And bryddes brouhten to some bred, Werby thei lyveden. Alle thuse holy eremytes Were of hye kynne, Forsoke londe and lordshep And lykynges of the body; Ac thuse eremytes, that edefyen Thus by the hye weyes, Wylen were workmen, Webbes and taillours, And carters knaves And clerkus without grace, Heelden hungry hous, And had much defaute, Long labour and lyte wynnynge, And atte laste aspiden That faitours in frere clothynge Had fatte chekus; For-thi lefte thei here laboure, Theese lewede knaves, And clothed hem in copes, Clerkus as hit were. Other on of som ordre, Othere elles prophite, Ayens the lawe he lyveth, Yf Latyn be trywe: _Non licet nobis legem voluntate, sed voluntatem conjungere legi._ Now kyndeliche, by Crist! Beth suche callyd lolleres, As by Englisch of oure eldres, Of olde menne techynge, He that lolleth his lame, Other his leg out of the joynte, Other meymed in som membre, For to meschief hit souneth; And ryght so sothlyche Suche manere eremytes Lollen ayen the bylyeve And lawe of holy churche. For holy churche hoteth Alle manere puple Under obedience to bee, And buxum to the lawe, Furst religious of religion Here ruele to holde, And under obedience to be By dayes and by nyghtes, Lewede men to laborie, Lordes to honte In frythes and in forestes For fox and other bestes That in wilde wodes ben, And in wast places, As wolves that wyrhyeth men, Wommen, and children, And upon Sonedayes to cesse, Godes service to huyre, Bothe matyns and messe, And after mete in churches To huyre here eve song Every man ouhte. Thus it bylongeth for lorde, For lered and lewede, Eche halyday to huyre Hollyche the service, Vigiles and fastyng dayes Forthere to knowe, And fulfille tho fastynges Bote infirmité hit made, Poverte othere penaunces, As pilgrymages and travayles. Under this obedience Arn we echone. Who so brekyeth this, be wel war, Bot yf he repente, Amenden hym and mercy aske, And meekliche hym shryve, Ich drede me, and he deye, Hit worth for dedlich synne Acounted byfore Crist, Bote Conscience excuse hym. Loke now were theese lolleres And lewede eremytes, Yf thei breke thys obedience That ben so fro churche, Wher see we hem on Sonedays The servise to huyre? As matyns by the morwe Tyl masse bygynne, Other Sonedays at eve songe, See we wol fewe; Othere labory for our lyflode As the lawe wolde Ac at mydday meel tyme Ich mete with hem ofte, Conynge in a cope As he a clerke were, A bachelor other a beaupere Best hym bysemeth, And for the cloth that kevereth hem Cald his here a frere, Whassheth and wypeth, And with the furste suteth. Ac while he wrought in thys worlde, And wan hus mete with Treuthe, He sat atte syd benche And secounde table, Com no wyn in hus wombe Thorw the weke longe, Nother blankett in hus bed, Ne white bred byfore hym. The cause of al thys caitifté Cometh of meny bisshepes, That suffren suche sottes And othere synnes regne. Certes ho so thurste hit segge, _Symon quasi dormit._ _Vigilate_ were fairour, For thow hast gret charge: For meny waker wolves Ben broke into foldes. Thyne berkeres ben al blynde, That bryngeth forth thy lambren; _Disperguntur oves_, thi dogge Dar nat beerke. The tarre is untydy That to thyne sheep bylongeth; Hure salve ys of _supersedeas_ In someneres boxes, Thyne sheep are ner al shabbyd, The wolf sheteth woolle. _Sub molli pastore lupus lanam cacat, et grex incustoditus dilaceratur eo._ Hoow hurde wher is thyn hounde, And thyn hardy herte, For to wyne the wolf That thy woolle fouleth. Ich leyve for thy lacchesse Thow leest meny wederes, And ful meny fayre flus Falsliche wasshe. When thy lord loketh to have Alowance for hus bestes, And of the monye thow haddist thermyd, Hus meable to save, And the woolle worth weye, Woo ys the thenne! _Redde rationem villicationis tuæ_, Other arerage, ffalle. Then hyre hurde, as ich hope, Hath nouht to quyty thy dette, Ther as mede ne mercy May nat a myte avayle, Bote have this for that, Tho that thow toke Mercy for mede, And my lawe breke; Loke now for thi lacchesse Whether lawe wol the graunt Purgatorie for thy paye, Other perpetuel helle. For shal no pardone praye for yowe ther, Nother princes letteres. 4708. Matth. xxv, 46. Et ibunt hi in supplicium æternum; justi autem in vitam æternam. 4721. Psal. xxii, 4. 4739. Psal. xli, 4. 4745. Luke xii, 22. Conf. Matth. vi, 25. 4764. "Dixit insipiens in corde suo, non est Deus," is the commencement of Psalms xiii. and lii. 4769. Prov. xxii, 10. Ejice derisorem, et exibit cum eo jurgium, cessabuntque causæ et contumeliæ. 4771. _Perkyn_, the diminutive of Peter, or Piers. Formerly the diminutives of people's names were constantly used as marks of familiarity or endearment, as Hawkyn or Halkyn for Henry, Tymkyn for Tim or Timothy, Dawkyn for David, Tomkyn for Thomas, &c. 4796. Cato, Distich. ii, 31. Somnia ne cures, nam mens humana quod optans, Dum vigilat, sperat, per somnum cernit id ipsum. 4847. Matth. xvi, 19. 4941. Prov. xxiv, 16. Septies enim cadet justus, _et resurget_; impii autem corruent in malum. 4963. _To falle and to stonde._ I by no means agree with Price's interpretation of this phrase, or in his preference of the reading _to falle if he stonde_. (Note on Warton ii, 67.) The motion of the boat causes the firm man alternately to fall and stand; be he ever so stable, he stumbles now and then, but his strength is shown in his being able to recover himself. Such are the moral slips which even the just man cannot avoid. But if the man in the boat be too weak to arise again and place himself at the helm, his boat and himself will be lost for want of strength and guidance. So it is with the wicked man. The completion of the phrase quoted from Proverbs, as given in the preceding note, shows the justice of this explanation. 5014. _if I may lyve and loke._ Price (in Warton) first pointed out the identity between this expression and the one so common in Homer: it is "one of those primitive figures which are common to the poetry of every country." [Greek: Outis, emeu zôntos kai epi chthoni derkomenoio,] [Greek: Soi koilêis para nêusi bareias cheiras epoisei.] Il. i, 88. Whitaker's interpretation is nonsense, "If I have space to live and look in the book." Other instances of this phrase occur in ll. 12132, 13268, and 13303 of Piers Ploughman. 5082. 2 Corinth. xi, 19. 5157. _of four kynnes thynges._ The medieval notion of the manner in which the elements were mixed together in the formation of the human body, here alluded to, appears to partake more of Western legend than of Eastern tradition. In the English verses on Popular Science (given in my "Popular Treatises of Science written during the Middle Ages," p. 138), we have the following curious account of the four things forming the body, and the influence of each:-- Man hath of urthe al his bodi, of water he haveth wete, Of eyr he haveth wynd, of fur he haveth hete. Ech quic thing of alle this foure, of some hath more other lasse; Ho so haveth of urthe most, he is slou as an asse; Of vad colour, of hard hide, boustes forme, and ded strong, Of moche thoght, of lute speche, of stille grounynge, and wraththe long, A slough wrecche and ferblet, fast and loth to geve his god, Sone old, and noght wilful, stable and stedefast of mode. And so on with the other elements. This doctrine of the composition of man from the four elements became a very popular one in the sixteenth century, when the poets frequently allude to it, as may be seen in the examples given by Nares (_v._ ELEMENTS). In the _Mirror for Magistrates_ (_King Forrex_, page 76), it is said:-- If we behold the substance of a man, How he is made of _elements_ by kind, Of earth, of water, aire, and fire, than We would full often call unto our mind, That all our earthly joys we leave behind. Massinger (_Renegado_ iii, 2) says:-- ----I've heard Schoolmen affirm, man's body is compos'd Of _the four elements_. In Shakespeare (_Twel. N._ ii, 3), Sir Toby Belch inquires, "Does not our life consist of _the four elements_?" and Brutus is commended for possessing these elements properly blended, in which the perfection of a man's nature was supposed to consist:-- His life was gentle; and the _elements_ So mix'd in him, that Nature might stand up And say to all the world, This _was a man_. _Jul. Cæs._ v, 5. On the other hand, the ill mixing of these elements was supposed to be accompanied with a corresponding derangement of the intellectual faculties. Thus, in one of the plays of Beaumont and Fletcher, a madman is addressed:-- I prithee, thou _four elements_ ill brew'd Torment none but thyself: Away, I say, Thou beast of passion. _B. and Fl. Nice Valour_, act i, p. 312. The more mythic form of this legend gives _eight things_ to the formation of the body, instead of four. Our earliest notice of this legend in England occurs in the prose Anglo-Saxon Dialogue between Saturn and Solomon (Thorpe's Analecta, p. 95):--"Saga me þæt andworc þe Adám wæs of-ge-worht se ærusta man? Ic þe secge of viii punda ge-wihte. Saga me hwæt hatton þage? Ic þe secge þæt æroste wæs fóldan pund, of ðam him wæs flesc ge-worht; oðer wæs fyres pund, þanon him wæs þæt blód reád and hát; þridde wæs windes pund, þanon him wæs seo æðung ge-seald; feorðe wæs wolcnes pund, þanon him wæs his módes unstaðelfæstnes ge-seald; fifte wæs gyfe pund, þanon him wæs ge-seald se fat and geðang; syxste wæs blostnena pund, þanon him wæs eagena myssenlicnys ge-seald; seofoðe wæs deawes pund, þanon him becom swat; eahtothe wæs sealtes pund, þanon him wæron þa tearas sealte."--_Tell me the matter of which Adam the first man was made? I tell thee, of eight pound-weights. Tell me their names? I tell thee, the first was a pound of earth, of which his flesh was made; the second was a pound of fire, from which his blood was red and hot; the third was a pound of wind, of which breath was given him; the fourth was a pound of cloud, whereof was given him his instability of mood; the fifth was a pound of ..., whereof was given him fat and sinew; the sixth was a pound of flowers, whereof was given him diversity of eyes; the seventh was a pound of dew, whereof he had sweat; the eighth was a pound of salt, whereof he had salt tears._ This legend was still prevalent in England as late as the fifteenth century, when we find it among the curious collection of questions (closely resembling those of Saturn and Solomon just quoted) entitled "Questions bitwene the Maister of Oxinford and his Scoler" (Reliquiæ Antiquæ, vol. i, p. 230),--"_C._ Whereof was Adam made? _M._ Of viij. thingis: the first of erthe, the second of fire, the iij^{de} of wynde, the iiij^{th} of clowdys, the v^{th} of aire wherethorough he speketh and thinketh, the vj^{th} of dewe wherby he sweteth, the vij^{th} of flowres, wherof Adam hath his ien, the viij^{th} is salte wherof Adam hath salt teres." A similar account is given in an extract from an old Friesic manuscript communicated to the Zeitschrift für Deutsches Alterthum, by Dr. James Grimm,--"God scôp thene êresta meneska, thet was Adam, fon achta wendem; that bênete fon tha stêne, thet flâsk fon there erthe, thet blôd fon tha wetere, tha herta fon tha winde, thene togta (l. thochta) fon tha wolken, the(ne) suêt fon tha dawe, tha lokkar fon tha gerse, tha âgene fon there sunna, and tha blêrem on thene helga ôm."--_God created the first man, who was Adam, of eight elements: the bone from the stone, the flesh from the earth, the blood from the water, the heart from the wind, the thought from the cloud, the sweat from the dew, the hair from the grass, the eyes from the sun._ 5169. _a proud prikere of Fraunce._ A proud rider of France. Until the fifteenth century there appears to have been a strong prejudice among the lower orders against horsemen: their name was connected with oppressors and foreigners. Horses appear to have been comparatively little used for riding among the Anglo-Saxons until they were introduced by the Norman favourites of Edward the Confessor, in whose reign we read that the Anglo-Saxon soldiers in Herefordshire were defeated by the Welsh owing to their awkwardness on horseback, having been unadvisedly mounted by their Norman commander. The Anglo-Norman barons of the three following centuries, with their numerous household of knights and attendants who plundered and oppressed the peasantry and middle classes of society, kept alive the prejudice alluded to, and we trace it in several popular songs. In a song of the reign of Edward I (Political Songs, p. 240), we find the following lines:-- Whil God wes on erthe And wondrede wyde, Whet wes the resoun Why he nolde ryde? For he nolde no grom To go by ys syde, Ne grucchyng of no gedelyng To chaule ne to chyde. Spedeth ou to spewen, Ase me doth to spelle; The fend ou afretie With fleis ant with felle! Herkneth hideward, horsmen, A tidyng ich ou telle, That ye shulen hongen, Ant herbarewen in helle! 5276. Epist. ad. Philippens. iii, 19. 5283. Epist. Joan. iv, 16. 5289. Matth. xxv, 12; Psal. lxxx, 13. Et dimisi eos secundum desideria cordis eorum, ibunt in adventionibus suis. 5305. _the four doctours._ The four doctors _par excellence_ of the western church were, I believe, Gregory, Ambrose, Augustine, and Jerome. 5354. Ecclesiast. i, 16. 5363. Epist. Jacob. ii, 10. Quicunque autem totam legem servaverit, offendat autem in uno, factus est omnium reus. 5412. _as Caym was on Eve._ See further on l. 5549. According to a very curious legend, which was popular in the middle ages, Cain was born during the period of penitence and fasting to which our first parents were condemned for their breach of obedience. 5415. Psa. vii, 15. Concepit dolorem et peperit iniquitatem. 5417. Whitaker's text inserts before this line-- Caym, the cursed creature, Conceyved was in synne; After that Adam and Eve Hadden y-synged, Withoute repentaunce Of here rechelessnesse, A rybaud thei engendrede, And a gome unryghtful; As an hywe that ereth nat Auntreth hym to sowe On a leye lond, Ayens hus lordes wille, So was Caym conceyved, And so ben cursed wrettches That lycame han ayen the lawe That oure Lord ordeynede. 5433. Gen. vi, 7. pænitet enim me fecisse eos. 5464. Ezech. xviii, 20. 5470. Whitaker's text adds here:-- Westminster lawe, ich wot, Worcheth the contrarie; For thauh the fader be a frankelayne, And for a felon be hanged, The heritage that the air sholde have Ys at the kynges wille. 5479. Matt. vii, 16. 5497. John xiv, 6. 5507. _many a peire, sithen the pestilence._ The continuator of William de Nangis, who gives a detailed account of the effects of the great pestilence on the Continent, mentions the hasty marriages which followed it, but he gives quite a different account of their fruitfulness. "Cessante autem dicta epidimia, pestilentia, et mortalitate, nupserunt viri qui remanserunt et mulieres ad invicem, conceperunt uxores residuæ per mundum ultra modum, nulla sterilis efficiebatur, sed prægnantes hinc inde videbantur, et plures geminos pariebant, et aliquæ tres infantes insimul vivos emittebant." The writer goes on to observe, "Sed proh dolor! ex hujus renovatione sæculi non est mundus propter hoc in melius commutatus. Nam homines fuerunt postea magis avari et tenaces, cum multo plura bona quam antea possiderent; magis etiam cupidi et per lites, brigas, et rixas, atque per placita, seipsos conturbantes.... Charitas etiam ab illo tempore refrigescere cæpit valde, et iniquitas abundavit cum ignorantiis et peccatis; nam pauci inveniebantur qui scirent aut vellent in domibus, villis, et castris informare pueros in grammaticalibus rudimentis."--_Contin. G. de Nangis, in Dacherii Spicileg._ iii, 110 (_ed._ 1723). 5515. _do hem to Dunmowe._ This is, I believe, the earliest allusion at present known to the custom of the flitch of bacon at Dunmow, which was evidently, at that time, a matter of general celebrity. In Chaucer, about half a century later, the Wife of Bath says of her two old husbands, and of the way in which she tyrannized over them,-- The bacoun was nought fet for hem, I trowe, That som men fecche in Essex at Donmowe.--_Cant. T._ 5799. In a curious religious poem preserved in a manuscript in the Bodleian Library at Oxford, written about the year 1460, from which some extracts are printed in the "Reliquiæ Antiquæ," ii, 27-29, we have the following satirical allusion to this custom:-- I can fynde no man now that wille enquere The parfyte wais unto Dunmow; For they repent hem within a yere, And many within a weke, and sonner, men trow; That cawsith the weis to be rowgh and over-grow, That no man may fynd path or gap, The world is turnyd to another shap. Befe and moton wylle serve wele enow; And for to seche so ferre a lytill bakon flyk, Which hath long hanggid resty and tow And the wey, I telle you, is comborous and thyk, And thou might stomble, and take the cryk; Therfor bide at home, what so ever hap Tylle the world be turnyd into another shap. One or two other allusions to this custom have been found in manuscripts of the fifteenth century, and in the sixteenth century these allusions become more numerous. 5563. 1 Corinth. vii, 1. 5613. _Margery perles._ A margarite pearl, _perle marguerite_. The Latin name for a pearl (_margarita_) seems to be the origin of this expression. 5634. _a love day | to lette with truthe._ Love days (_Dies amoris_) were days fixed for settling differences by umpire, without having recourse to law or to violence. The ecclesiastics seem generally to have had the principal share in the management of these transactions, which throughout the Visions of Piers Ploughman appear to be censured as the means of hindering justice and of enriching the clergy. A little further on, Religion is blamed for being "a ledere of love-dayes." (l. 6219.) In Chaucer, it is said of the friar:-- And over'al, ther eny profyt schulde arise, Curteys he was, and lowe of servyse. . . . . . . And rage he couthe and pleye as a whelpe, In love-dayes, ther couthe he mochil helpe. For ther was he not like a cloysterer With a thredbare cope, as a pore scoler, But he was like a maister or a pope.--_Cant. T._ 249, 259. 5646. The quotation is made up from Job xxi, 7; and Jerem. xii, 2. 5651. Psal. lxxii, 12. 5659. Psal. x, 4. Quoniam quæ perfecisti, destruxerunt: justus autem quid fecit? 5739. Psal. cxxxi, 6. 5769. Isai. lviii, 7. 5778. Tob. iv, 9. Si multum tibi fuerit, abundanter tribue; si exiguum tibi fuerit, etiam exiguum libenter impertiri stude. In what follows, Whitaker's text is in parts much more brief than the one now printed; there are also many transpositions, and other variations, which are not of sufficient importance to be pointed out more particularly. 5801. _in a pryvee parlour._ 5803. _in a chambre with a chymenee._ This is a curious illustration of contemporary manners. The hall was the apartment in which originally the lord of the household and the male portion of the family passed nearly all their time when at home, and where they lived in a manner in public. The chambers were only used for sleeping, and as places of retirement for the ladies, and had, at first, no fire-places (_chymenees_), which were added, in course of time, for their comfort. The parlour was an apartment introduced also at a comparatively late period, and was, as its name indicates, a place for private conferences or conversation. As society advanced in refinement, people sought to live less and less in public, and the heads of the household gradually deserted the hall, except on special occasions, and lived more in the parlour and in the "chambre with a chymenee." With the absence of the lord from the hall, its festive character and indiscriminate hospitality began to diminish; and the popular agitators declaimed against this as an unmistakeable sign of the debasement of the times. 5829. Ezech. xviii, 19. 5835. Galat. vi, 5. 5844. Pauli Epist. ad Rom. xii, 3. 5911. _seven artz._ In the scholastic system of the middle ages, the whole course of learning was divided into seven arts, which were, grammar, dialectics, rhetoric, music, arithmetic, geometry, astronomy. They were included in the following memorial distich:-- Gram. loquitur, Dia. vera docet, Rhet. verba colorat, Mus. canit, Ar. numerat, Geo. ponderat, As. colit astra. 5963. _a baleys._ See before, the note on l. 2819. 5990. _Caton._ Distich. lib. i, 26. 6009. Galat. vi, 10. 6022. Epist. ad Rom. xii, 19. 6037. The second Trin. Coll. MS. reads here-- Experimentis of Alkenemye Of Albertis makyng, Nigromancie and permansie The pouke to reisen, Gif thou thenke, etc. 6146. Matth. vii, 3. 6179. Matth. xv, 14; Luke vi, 39; Mark (?) 6186. _mausede._ An error of the press for _mansede_. See the Glossary. 6191. _Offyn and Fynes_. Ophni and Phinees. See 1 Samuel iv. (in the Vulgate called 1 Kings). 6199. Psal. xlix, 21. 6207. Isai. lvi, 10. 6217. The text of the Trin. Coll. MS. 2, differs very much from ours in this part of the poem. Instead of 6217-6277, we have the following lines:-- Ac now is Religioun a ridere And a rennere aboute, A ledere of ladies, And a lond biggere; Poperith on a palfrey To toune and to toune; A bidowe or a biselard He berith be his side; Godis flessh and his fet And hise fyve woundis Arn more in his mynde Than the memorie of his foundours. This is the lif of this lordis That lyven shulde with Do-bet, And wel awey wers, And I shulde al telle. I wende that kinghed and knighthed, And caiseris with erlis, Wern Do-wel and Do-bet And Do-best-of-hem-alle. For I have seighe it myself, And siththen red it aftir, How Crist counseilleth the comune, And kenneth hem this tale, _Super cathedram Moisi sederunt principes_ For-thi I wende that tho wyes Wern Do-best-of-alle. I nile not scorne, etc. 6223. _an heepe of houndes._ "Walter de Suffield, bishop of Norwich, bequeathed by will his pack of hounds to the king, in 1256. Blomefield's Norf. ii, 347. See Chaucer's Monke, Prol. v, 165. This was a common topic of satire. It occurs again fol. xxvii, a [l. 3321, of the present Edition]. See Chaucer's Testament of Love, page 492, col. ii, Urr. The Archdeacon of Richmond, on his visitation, comes to the priory of Bridlington in Yorkshire, in 1216, with ninety-seven horses, twenty dogs, and three hawks. Dugd. Mon. ii, 65." WARTON. 6251. Psal. xix, 8. 6259. _the abbot of Abyngdone._ There was a very ancient and famous abbey at Abingdon in Berkshire. Geoffrey of Monmouth was abbot there. It was the house into which the monks, strictly so called, were first introduced in England, and is, therefore, very properly introduced as the representative of English monachism. 6266. Isai. xiv, 4, 5. 6289. Ecclesiasticus x, 10. 6291. Catonis Distich. iv, 4. Dilige denari, sed parce dilige, formam; Quem nemo sanctus nec honestus captat ab ære. 6327. Colos. iii, 1. 6353. _moechaberis._ A mistake in the original MS. for _necaberis_, as it is rightly printed in Crowley's edition. 6372. John iii, 13. 6414. Matth. xxiii, 2. Super cathedram Moysi sederunt Scribæ et Pharisæi. 6440. Psal. xxxv, 8. 6476. Ecclesiastes ix, 1. 6504. Matth. x, 18. The quotation is not quite literal. 6528. For _idiotæ irapiunt_, read _idiotæ vi rapiunt_: the error was caused accidentally in the printing, and has escaped in the present edition. 6571. Matth. xx, 4. 6741. John iii, 3. 6755. Matth. vii, 1. 6764. Psal. l, 21. 6815. Isai. lv, 1. 6825. Mark xvi, 16. 6831. _may no cherl chartre make._ Such was the law of _vileinage_, then in existence. There is a curious story illustrative of the condition of the _cherl_ or peasant, in the Descriptio Norfolciensium, in my Early Mysteries and other Latin Poems of the Twelfth and Thirteenth Centuries, p. 94. The 'cherl,' vilein, or bondman, could not even be put apprentice without the licence of the lord of the soil. In the curious poem on the Constitution of Masonry (14th cent.) published by Mr. Halliwell, the master is particularly cautioned on this point:-- The fowrthe artycul thys moste be, That the mayster hym wel be-se That he no bondemon prentys make, Ny for no covetyse do hym take; For the lord that he ys bonde to, May fache the prentes whersever he go. _Early History of Freemasonry in England_, p. 14. 6859. _Trojanus._ 6869. _Gregorie._ The legend here alluded to is given briefly as follows, in the life of St. Gregory in the Golden Legend, fol. lxxxxvii,-- "In the tyme that Trayan themperour regned, and on a tyme as he wente toward a batayll out of Rome, it happed that in hys waye as he shold ryde a woman a wydowe came to hym wepyng and sayd: I praye thee, syre, that thou avenge the deth of one my sone, whyche innocently and wythout cause hath ben slayn. Themperour answerd: yf I come agayn fro the batayll hool and sounde, thenne I shall do justyce for the deth of thy sone. Thenne sayd the wydowe: Syre, and yf thou deye in the bataylle, who shall thenne avenge hys deth for me? And the wydowe sayd, is it not better that thou do to me justice, and have the meryte thereof of God, than another have it for thee? Then had Trayan pyté, and descended fro his horse, and dyde justyce in avengynge the deth of her sone. On a tyme saynt Gregory went by the marked of Rome whyche is called the marked of Trayan. And thenne he remembred of the justyce and other good dedes of Trayan, and how he had ben pyteous and debonayr, and was moche sorowfull that he had ben a paynem; and he tourned to the chyrche of saynt Peter waylyng for thorrour of the mescreaunce of Trayan. Thenne answerd a voys fro God, sayng: I have now herd thy prayer, and have spared Trayan fro the payne perpetuelly. By thys thus, as somme saye, the payne perpetuell due to Trayan as a mescreaunt was somme dele take awaye, but for all that was he not quyte fro the pryson of helle; for the sowle may well be in helle, and fele ther no payne, by the mercy of God." 6907. 1 John iii, 15. 6938. Luke xiv, 12. 6964. John viii, 34. 6981. Galat. vi, 2. 7015. Matth. vii, 3. 7063. Luke x, 40. 7072. Luke x, 42. 7113. Although our writer quotes the circumstance from Luke xviii, the words he gives are from Matth. xix, 21. 7113. In Whitaker's text the following passage is here inserted:-- Thus consaileth Crist In comun ous alle, 'Ho so coveyteth to come To my kynriche, He mot forsake hymself, Hus suster, and hus brother, And al that the worlde wolde, And my wil folwen.' _Nisi renunciaveritis omnia quæ possidetis, etc._ Meny proverbis ich myghte have Of meny holy seyntes, To testifie for treuthe The tale that ich shewe, And poetes to preoven hit, Porfirie and Plato, Aristotle, Ovidius, And ellevene hundred, Tullius, Tholomeus, Ich can nat telle here names, Preoven pacient poverte Pryns of alle vertues. And by greyn that groweth, God ous alle techeth. _Nisi granum frumenti cadens in terra, et mortuum fuit, ipsum solum manet._ Bot yf that sed that sowen is, In the sloh sterve, Shal nevere spir springen up, Ne spik on strawe curne; Sholde nevere wete wexe, Bote wete fyrste deyde; And other sedes also In the same wyse, That ben leide on louh eerthe, Y-lore as hit were, And thorw the grete grace of God, Of greyn ded in erthe Atte the laste launceth up Werby lyven alle. Ac sedes that ben sowen And mowe suffre wyntres, Aren tydyor and tower To mannes by-hofte, Than seedes that sowen beeth And mowe nouht with forste, With wyndes, ne with wederes, As in wynter tyme, As lynne-seed, and lik-seed, And Lente-seedes alle, Aren nouht so worthy as whete, Ne so wel mowen In the feld with the forst, And hit freese longe. Ryght so, for sothe, That suffre may penaunces Worth alowed of oure Lorde At here laste ende, And for here penaunce be preysed, As for puyre martir, Other for a confessour y-kud, That counteth nat a ruysshe Fere ne famyne, Ne false menne tonges; Bote as an hosebonde hopeth After an hard wynter, Yf God gyveth hym the lif To have a good hervest, So preoveth thees prophetes That pacientliche suffreth Myschiefs and myshappes, And menye tribulacions, Bytokneth ful triweliche In tyme comynge after Murthe for hus mornynge, And that muche plenté. For Crist seide to hus seyntes That for hus sake tholeden Poverte, penaunces, Persecution of body, Angeles in here angre On this wise hem grate, _Tristitia vestra vertetur in gaudium._ Youre sorwe into solas Shal turne atte laste, And out of wo into wele Youre wyrdes shul chaunge. Ac so redeth of riche, The revers he may fynde, How God, as the Godspel telleth, Geveth hem foul towname, And that hus gost shal go, And hus good byleve, And asketh hym after Ho shal hit have, The catel that he kepeth so In coffres and in hernes, And ert so loth to lene Thet leve shalt needes. _O stulte, ista nocte anima tua egrediatur, thesauriza et ignorat._ An unredy reve Thi residue shal spene, That menye moththe was ynne In a mynte while; Upholderes on the hul Shullen have hit to selle. Lo! lo! lordes, lo! And ladies taketh hede, Hit lasteth nat longe That is lycour swete, Ac pees-coddes and pere-ronettes, Plomes and chiries, That lyghtliche launceth up, Litel wile dureth, And that that rathest rypeth, Roteth most sannest. On fat londe and ful of donge Foulest wedes groweth, Right so, for sothe, Suche that ben bysshopes, Erles and archdekenes, And other ryche clerkes. That chaffaren as chapmen, And chiden bote thei wynne, And haven the worlde at here wil Other wyse to lyve; Right as weodes wexen In wose and in dunge, So of rychesse upon richesse Arist al vices. Lo! lond overe-layde With marle and with donge, Whete that wexeth theron Worth lygge ar hit repe; Right so, for sothe, For to sigge treuthe, Over plenté pryde norssheth Ther poverte destrueth hit. For how hit evere be y-wonne, Bote hit be wel dispended, Worliche wele is wuked thynge To hym that hit kupeth. For yf he be feer therfro, Ful ofte hath he drede That fals folke fetche away Felonliche hus godes. And yut more hit maketh men Meny time and ofte To synegen, and to souchen Soteltees of gyle, For covetyze of that catel To culle hem that hit kepeth; And so is meny men y-morthred For hus money and goodes; And tho that duden the dede Y-dampned therfore after, And he, for hus harde heldynge, In helle paraunter; So covetise of catel Was combraunce to hem alle. Lo! how pans purchasede Faire places, and drede, That rote is robbers The richesse withynne. [_Passus quartus de Dowel._] Ac wel worth Poverte, For he may walke unrobbede, Among pilours in pees, Yf pacience hym folwe, Oure prynce Jhesu poverte chees, And hus aposteles alle, And ay the lenger thei lyveden The lasse good thei hadde. _Tanquam nihil habentes, et omnia possidentes._ Yut men that of Abraam And Job were wonder ryche, And out of numbre tho men Menye meobles hadden. Abraam, for al hus good, Hadde muche teene, In gret poverte was y-put, A pryns as hit were Bynom hym ys housewif And heeld here hymself, And Abraam nat hardy Ones to letten hym, Ne for brightnesse of here beauté Here spouse to be byknowe. And for he suffrede and seide nouht, Oure Lord sente tokne, That the kynge cride To Abraam mercy, And deliverede hym hus wif, With muche welthe after. And also Job the gentel What joye hadde he on erthe, How bittere he hit bouhte! As the book telleth. And for he songe in hus sorwe, _Si bona accipimus a Domino_, Dereworthe dere God, Do we so _mala_; Al hus sorwe to solas Thorgh that songe turnede, And Job bycam a jolif man, And al hus joye newe. Lo how patience in here poverte Thees patriarkes relevede, And brouhte hem al above That in bale rotede, As greyn that lyth in the greot And thorgh grace atte laste Spryngeth up and spredeth, So spedde the fader Abraam, And also the gentel Job, Here joie hath non ende. Ac leveth nouht, ye lewede men, That ich lacke richesse, Thauh ich preise poverte thus, And preove hit by ensamples, Worthiour as by holy writ, And wise philosophers, Bothe two but goode, Be ye ful certayn, And lyves that our Lorde loveth, And large weyes to hevene. Ac the povre pacient Purgatorye passeth Rathere than the ryche, Thauh thei renne at ones. For yf a marchaunt and a messager Metten to-gederes, For the parcels of hus paper And other pryvey dettes, Wol lette hym as ich leyve The lengthe of a myle; The messager doth namore Bote hus mouth telleth, Hus lettere and hus ernde sheweth, And is anon delyvered; And thauh thei wende by the wey Tho two to-gederes. Thauh the messager made hus wey Amyde the whete, Wole no wys man wroth be, Ne hus wed take, Ys non haiwarde y-hote Hus wed for to take. _Necessitas non habet legem._ Ac yf the marchaunt make hus way Overe menne cornne, And the haywarde happe With hym for to mete, Other hus hatt, other hus hed, Other elles hus gloves, The merchaunt mot for-go, Other moneys of huse porse, And yut be lett, as ich leyve, For the lawe asketh Marchauns for here merchandise In meny place to tullen. Yut thauh thei wenden on wey As to Wynchestre fayre, The marchaunt with hus marchaundise May nat go so swythe As the messager may, Ne with so mochel ese. For that on bereth bote a boxe, A brevet therynne, Ther the marchaunt ledeth a male With meny kynne thynges; And dredeth to be ded therefore, And he in derke mete With robbours and with revers That riche men despoilen, Ther the messager is ay murye, Hus mouthe ful of songes, And leyveth for hus letters That no wight wol hym greve. Ac yut myghte the marchaunt Thorgh monye and other yeftes Have hors and hardy men, Thauh he mette theoves, Wolde non suche asailen hym For hem that hym folweth, As safliche passe as the messager, And as sone at hus hostel. Ye, wyten wel, ye wyse men, What this is to mene. The marchaunt is no more to mene Bote men that ben ryche Aren acountable to Crist And to the kyng of hevene, That holden mote the heye weye, Evene ten hestes, Bothe lovye and lene, The leele and the unleele, And have reuthe, and releve With hus grete richesse By hus power alle manere men In meschief y-falle, Fynde beggars bred, Backes for the colde, Tythen here goodes tryweliche, A tol as hit semeth That oure Lord loketh after Of eche a lyf that wyneth, Withoute wyles other wrong, Other wommen atte stuwes, And yut more, to make pees, And quyte menne dettes, Bothe spele and spare To spene upon the needful, As Crist self comandeth To alle Cristene puple. _Alter alterius onera porta._ The messager aren the mendinans That lyveth by menne almesse, Beth nat y-bounde, as beeth the riche, To bothe the two lawes, To lene and to lere, Ne lentenes to faste, And other pryvey penaunces The wiche the preest wol wel, That the law yeveth leve Suche lowe folke to be excused, As none tythes to tythen, Ne clothe the nakede, Ne in enquestes to come, Ne contumax thauh he worthe Halyday other holy eve Hus mete to deserve; For yf he loveth and byleyveth As the lawe techeth, _Qui crediderit et baptizatus fuerit, etc._ Telleth the lord a tale, As a triwe messager, And sheweth by seel and suthe by lettere With wat lord he dwelleth, Kneweleche hym crystene And of holy churche byleyve, Ther is no lawe, as ich leyve, Wol let hym the gate, Ther God is gatwarde hymself And eche a gome knoweth. The porter of pure reuthe May parforme the lawe In that he wilneth and wolde Ech wight as hemself; For the wil is as muche worth Of a wretche beggere As al that the ryche may reyme And ryght fulliche dele, And as much mede For a myte that he offreth, As the riche man for al is moneye, And more, as by the Godspel: _Amen dico vobis quia hæc vidua paupercula, etc._ So that povre pacient Is parfitest lif of alle, And alle parfit preestes To poverte sholde drawe. 7128. Matth. xvii, 20. 7131. Psal. xxxiii, 11. 7141. Psal. xlii, 1. 7191. James ii, 10. 7194. _over-skipperis._ Those who skipped over words in reading or chanting the service of the church. The following distich points out the classes of defaulters in this respect:-- Ecclesiæ tres sunt qui servitium maie fallunt; Momylers, for-scyppers, ovre-lepers, non bene psallunt. _Reliq. Antiq._ p. 90. _Poems of Walter Mapes_, p. 148. A still more numerous list of such offenders is given in the following lines from MS. Lansdowne, 762, fol. 101, v^o:-- Hii sunt qui Psalmos corrumpunt nequitur almos: Jangler cum jasper, lepar, galper quoque, draggar, Momeler, for-skypper, for-reynner, sic et over-leper, Fragmina verborum Tutivillus colligit horum. Tutivillus was the popular name of one of the fiends (see Towneley Mysteries, pp. 310, 319; Reliq. Antiq. p. 257). According to an old legend, a hermit walking out met one of the devils bearing a large sack, very full, under the load of which he seemed to labour. The hermit asked him what he carried in his sack. He answered that it was filled with the fragments of words which the clerks had skipped over or mutilated in the performance of the service, and that he was carrying them to hell to be deposited among the stores there. 7195. Psal. xlvi, 7, 8. 7264. _Briddes I biheld._ A similar sentiment is expressed in the following parallel passage of a modern poet:-- But most of all it wins my admiration To view the structure of this little work-- A bird's nest. Mark it well, within, without, No tool had he that wrought, no knife to cut, No nail to fix, no bodkin to insert, No glue to join; his little beak was all: And yet how neatly finished! What nice hand, With every implement and means of art, And twenty years' apprenticeship to boot, Could make me such another? Fondly then We boast of excellence, where noblest skill Instinctive genius foils.--_Hurdis._ 7342. Ecclesiasticus xi, 9. 7344. Instead of ll. 7344-7363, Whitaker's text has the following passage:-- 'Ho suffreth more than God?' quath he, 'No gome, as ich leyve. He myght amende in a mynt while Al that amys stondes. Ac he suffreth, in ensaumple That we sholde all suffren. Ys no vertue so feyr Of value ne of profit, As ys suffraunce, soveraynliche, So hit be for Godes love, And so wittnesseth the wyse, And wysseth the Frenshe, _Bele vertue est suffraunce, Mal dire est petite venjaunce; Bien dire e bien suffrer Fait ly suffrable à bien vener._ For-thi.' quath Reson, 'Ich rede the, Rewele thi tonge evere; And er thow lacke eny lyf, Loke ho is to preise. For is no creature under Cryst, That can hymselve make; And yf cristene creatures Couthen make hemselve, Eche lede wolde be lacles, Leyf thow non othere. Man was mad of suche matere, He may nat wel asterte, That som tymes hym tit To folwen hus kynde. Caton acordeth herwith: _Nemo sine crimine vivit._ 7347. Genes. i, 31. 7363. Cato, Distich. i, 5. Si vitam inspicias hominum, si denique mores, Quum culpent alios, nemo sine crimine vivit. It may be observed here, that Whitaker, in his note on this passage, has very much misunderstood Tyrwhitt (in Chaucer, Cant. T. 3227), in making him the authority for calling the author of the _Disticha de Moribus_ an obscure French writer. Tyrwhitt says that the mode in which Chaucer spells his name (Caton) seems to show that the French translation was more read than the Latin original. The same observation would apply to the present poem: but I am very doubtful how far it is correct. The Distiches of Cato were translated into English, French, German, &c., and were extremely popular. The author of these Distiches, Dionysius Cato, is supposed to have lived under the Antonines, and has certainly no claim to the title of _an obscure French writer_. 7441-7642. Instead of these lines, Whitaker has the following:-- And wissede the ful ofte What Dowel was to mene, And counsailede the, for Cristes sake, No creature to bygyle, Nother to lye nor to lacke, Ne lere that is defendid, Ne to spille speche, As to speke an ydel; And no tyme to tene, Ne trywe thyng to teenen; Lowe the to lyve forth In the lawe of holy churche, Thenne dost thow wel, withoute drede, Ho can do bet no forse. Clerkes that connen al, ich hope, Thei con do bettere; Ac hit suffuseth to be saved, And to be suche as ich tauhte: Ac for to lovye and lene, And lyve wel and byleyve, Ys y-calid _Caritas_, Kynde-love in English, And that is Dobet, yf eny suche be, A blessed man that helpeth, And pees be and pacience, And povre withoute defaute. _Beatius est dare quam petere._ As catel and kynde witt Encombre ful menye, Woo is hym that hem weldeth, Bote he hym wel dispeyne. _Scientes et non facientes variis flagellis vapulabunt._ Ac comunliche connynge And unkynde rychesse, As lorels to be lordes, And lewede men techeres, And holy churche horen help, Averous and coveytous, Droweth up Dowel, And destruyeth Dobest. Ac grace is a gras therfore To don hem eft growe; Ac grace groweth nat, Til God wil gynne reyne, And wokie thorwe goode werkes Wikkede hertes; Ac er suche a wil wol wexe, God hymself worcheth, And send forth seint espirit To don love sprynge. _Spiritus ubi vult spirat, etc._ So grace withoute grace Of God and of good werkes, May nat bee, bee thow siker, Thauh we bid evere. Cleregie cometh bote of siht, And kynd witt of sterres, As to be bore other bygete In suche constellacion That wit wexeth therof, And othere wordes bothe. _Vultus hujus sæculi sunt subjecti vultibus coelestibus._ So grace is a gyfte of God, And kynde witt a chaunce, And cleregie and connyng of kynde Wittes techynge; And yut is cleregie to comende Fore Cristes love more, Than eny connynge of kynde witt, Bote cleregie hit rewele. For Moyses wutnesseth that God wrot In stoon with hus fynger, Lawe of love owre Lorde wrot, Long ere Crist were; And Crist cam and confermede, And holy-churche made, And in sond a sygne wrot, And seide to the Jewes, 'That seeth hym synneles, Cesse nat, ich hote, To stryke with stoon other with staf This strompett to dethe.' _Qui vestrum sine peccato est, etc._ For-thi ich consaily alle Cristene Cleregie to honoure, etc. 7453. Luke xii, 38. 7461. Heb. xii, 6. 7464. Psalm xxii, 4. 7470. _makynges._ 7483. _make._--There is a curious analogy between the Greek and the Teutonic languages in the name given to the poet--the Greek [Greek: poiêtês] (from [Greek: poiein]), the Anglo-Saxon _scóp_ (from _sceopan_, to make or create), and the Middle-English _maker_, preserved in the later Scottish _makkar_ (also applied to a poet), have all the same signification. In the Neo-Latin tongues a different, though somewhat analogous, word was used: the French and Anglo-Norman _trouvère_, and the Provençal _trobador_, signify a finder or inventor. 7484. Catonis Distich. iii, 5. 7500. 1 Cor. xiii, 13. Nunc autem manent fides, spes, charitas, tria hæc: major autem horum est charitas. 7528, &c. _Aristotle_, _Ypocras_, and _Virgile_.--These three names were the great representatives of ancient science and literature in the middle ages. Aristotle represented philosophy, in its most general sense; Virgil represented literature in general, and more particularly the ancient writers who formed the _grammar_ course of scholastic learning, whether verse or prose; Ypocras, or Hippocrates, represented medicine. They are here introduced to illustrate the fact that men of science and learning, as well as warriors and rich men, experience the vicissitudes of fortune. 7534. _Felice._ Perhaps this name is only introduced for the sake of alliteration. 7536. _Rosamounde._ I suppose the reference is to "fair Rosamond." 7554. Luc. vi, 38. 7567. John iii, 8. 7572. John iii, 11. 7582. John iii, 8. 7600. _thorugh caractes._ It was the popular belief in the middle ages, that while the Jews were accusing the woman taken in adultery, Christ wrote with his staff on the ground the sins of the accusers, and that when they perceived this they dropped their accusation in confusion at finding that their own guilt was known. See this point curiously illustrated in Mr. Halliwell's Coventry Mysteries, pp. 220, 221. These are the _characters_ alluded to in Piers Ploughman. 7624. Luke vi, 37. 7701. 1 Cor. iii, 19. 7709. Luke ii, 15. 7714. Matth. ii, 1. 7721. Luke ii, 7. 7779. Psalm xxxi, 1. 7795. Luke vi, 39. The ignorance and inefficiency of the parish priests appear to have become proverbial in the fourteenth and fifteenth centuries. In the latter century a canon of Lilleshul in Shropshire, named John Myrk, or Myrkes, composed an English poem, or rather metrical treatise, on their duties, which he commences by applying to them this same aphorism of our Saviour:-- God seyth hymself, as wryten we fynde, That whenne the blynde ledeth the blynde, Into the dyche they fallen boo, For they ne sen whare by to go. So faren prestes now by dawe, They beth blynde in Goddes lawe, etc. _MS. Cotton. Claud._ A. II. It had previously been applied in the same manner to the parish priests by the author of a long French poem (apparently written in England in the fourteenth century) entitled _Le Miroir de l'Ome_ (Speculum Hominis), as follows:-- Dieus dist, et c'est tout verité, Qe si l'un voegle soit mené D'un autre voegle, tresbucher Falt ambedeux en la fossée. C'est un essample comparé As fols curetz, qui sanz curer Ne voient pas le droit sentier, Dont font les autres forsvoier, Qui sont après leur trace alé. Car fol errant ne puet quider, Ne cil comment nous puet saner, Qui mesmes est au mort naufré. _MS. in the possession of Mr. J. Russell Smith._ The following picture of the corrupt manners of the parish priests at this time is extracted from a much longer and more minute censure in the same poem:-- Des fols curetz auci y a, Qui sur sa cure demourra Non pour curer, mais q'il sa vie Endroit le corps plus easera. Car lors ou il bargaignera Du seculiere marchandie, Dont sa richesce multeplie; Ou il se donne à leccherie, Du quoy son corps delitera; Ou il se prent à venerie, Qant duist chanter sa letanie, Au bois le goupil huera. 7802. Psal. xv, 5. We might be led to suppose that this was the "neck verse" in the time of Piers Ploughman. In later times the text which was given to read to those who claimed the benefit of clergy is said to have been the beginning of Psal. lv, _Miserere mei, &c._ 7840. Eccl. v, 5. 7846. _Trojanus._ See the note on line 6859. 7854. Matth. xvi, 27. Filius enim hominis venturus est in gloria Patris sui cum angelis suis: et tunc reddet unicuique secundum opera ejus. 7915. _his flessh is foul flessh._ Yet in spite of the "foulness" of its flesh, the peacock was a very celebrated dish at table. For an account of the use made of the peacock in feasts, see Le Grand d'Aussy, Histoire de la Vie privée des Français, tom. i, pp. 299-301, and 361. In the Romance of Mahomet, 13th century, it is said of Dives-- Et dou Riche qui _tant poon Englouti_ et tant bon poisson, Tante piéche de venison, Et but bon vin par grant delit, &c. _Roman de Mahommet_, l. 301. 7944. _Avynet._ In the 14th and 15th centuries, as any grammar was called a _Donet_, because the treatise of Donatus was the main foundation of them all, so, from Esop and Avienus from whom the materials were taken, any collection of fables was called an _Avionet_ or an _Esopet_. The title of one of these collections in a MS. of the Bibl. du Roi at Paris is, _Compilacio Ysopi alata cum Avionetto, cum quibusdam addicionibus et moralitatibus_. (_Robert, Fabl. Inéd. Essay_, p. clxv.) Perhaps the reference in the present case is to the fable of the Peacock who complained of his voice, the 39th in the collection which M. Robert calls _Ysopet_, in the morality to which are the following lines:-- Les riches conteront Des biens qu'il aront En ce siecle conquis. Cil qui petit ara, De petit contera Au Roy de paradis. Qui vit en povreté, Sans point d'iniquité, Moult ara grant richesse Es cieux, en paradis, O dieux et ses amis Seront joyeux et aise. 7961. Whitaker's text reads here:-- Thus Porfirie and Plato, And poetes menye, Lykneth in here logyk The leeste fowel oute; And whether hii be saf other nat saf The sothe wot not clergie, Ne of Sortes ne of Salamon No scripture can telle, Wether thei be in helle other in hevene, Other Aristotle the wise. 7961. _Aristotle, the grete clerk._ From the eleventh to the sixteenth centuries the influence of Aristotle's writings in the schools was all-powerful. It was considered almost an impiety to go against his authority. He was indeed "the great clerk." 7967. _Sortes._ I suppose this is an abbreviated form of the name Socrates. It occurs again in one of the poems printed among the Latin Poetry attributed to Walter Mapes (Camden Society's Publication), which has the following lines:-- Adest ei bajulus cui nomen Gnato, Præcedebat logicum gressu fatigato, Dorso ferens sarcinam ventre tensus lato, Plenam vestro dogmate, o _Sortes et Plato_. 7987. 1 Peter iv, 18. 8015. Psalm xxii, 4. 8073. _a maister._ This word was generally used in the scholastic ages in a restricted sense, to signify one who had taken his degrees in the schools--a master of arts. 8103. Luke x, 7. 8133-8137. These are the indications of different Psalms. Psalm li begins with the words, _Miserere mei, Deus_, secundum magnam misericordiam tuam. The thirty-first Psalm commences with the words, _Beati quorum_ remissæ sunt iniquitates, _et quorum tecta sunt peccata_. _Beatus vir_, is the beginning of Psalm i. The fifth verse of Psalm xxxi contains the words _Dixi: Confitebor_ adversum me injustitiam meam Domino. 8141. Psalm xxxi, 6. 8145. Psalm l, 19. 8153. Isaiah v, 22. 8155. Whitaker's text has-- And ete meny sondry metes, Mortrews and poddynges, Braun and blod of the goos, Bacon and colhopes. The second Trin. Coll. MS. has-- And sette many sundry metis, Mortreux and puddynges, Braun and blood of gees, Bacoun and colopis. 8167. 2 Corinth. xi, 24, 25, 27. 8173, 8180. 2 Cor. xi, 26. 8202. _Mahoun._ Mahoun was the middle-age name of Mohammed, and in the popular writers was often taken in the mere sense of an idol or pagan deity. 8204. _justly wombe._ MS. Trin. Coll. 2. 8225. _in a frayel._ Whitaker's text has _in a forel_, which he explains by "a wicker basket." The second Trin. Coll. MS. has also _in a forell_. _Forel_ is the Low-Latin _forellus_, a bag, sack, or purse: a _frayel_ (_fraellum_) was a little wicker basket, such as were used for carrying figs or grapes. 8273. Matth. v, 19. 8292. Psalm xiv, 1. 8368. 1 John iv, 18. 8416. Luke xix, 8. 8418. Luke xxi, 1-4. 8444. _Surré._ Syria. 8474. _a mynstrall._ The description of the minstrel given here is very curious. For a sketch of the character of this profession see Mr. Shaw's "Dresses and Decorations of the Middle Ages;" and for more enlarged details of the history of the craft the reader may consult the Introduction to Percy's Reliques, and Chappell's History of National Airs. 8518. _a pardon with a peis of leed._ The papal bulls, &c., had seals of lead, instead of wax. 8526. Marc. xvi, 17, 18. 8541. Acts iii, 6. 8554. Whitaker's text omits all that follows here to l. 8958 of our text, entering very abruptly upon the subject there treated. Some of the intervening matter had already been inserted in other places in Whitaker's text. See our notes on ll. 2846 and 3030. 8567. _cart ... with breed fro Stratforde._ Stratford-at-Bow is said to have been famous in old times for its numerous bakers, who supplied a great part of the metropolis. Stowe, in his Survey of London, p. 159 (who appears to have altered the text of Piers Ploughman to suit his own calculation, for all the manuscripts and printed editions I have collated give "twice _twenty_ and ten"), observes, "And because I have here before spoken of the bread carts comming from Stratford at the Bow, ye shall understand that of olde time the bakers of breade at Stratford were allowed to bring dayly (except the Sabbaoth and principall feast) diverse long cartes laden with bread, the same being two ounces in the pennie wheate loafe heavier than the penny wheate loafe baked in the citie, the same to be solde in Cheape, three or foure carts standing there, betweene Gutherans lane and Fausters lane ende, one cart on Cornehill, by the conduit, and one other in Grasse streete. And I have reade that in the fourth yere of Edward the second, Richard Reffeham being maior, a baker named John of Stratforde, for making bread lesser than the assise, was with a fooles whoode on his head, and loaves of bread about his necke, drawne on a hurdle through the streets of this citie. Moreover in the 44. of Edward the third, John Chichester being maior of London, I read in the visions of Pierce Plowman, a booke so called, as followeth. _There was a careful commune when no cart came to towne with baked bread from Stratford: tho gan beggers weepe, and workemen were agast, a little this will be thought long in the date of our Dirte, in a drie Averell a thousand and three hundred, twise thirtie and ten, &c._ I reade also in the 20. of Henrie the eight, Sir James Spencer being maior, six bakers of Stratford were merced in the Guildhall of London, for baking under the size appoynted. These bakers of Stratford left serving of this citie, I know not uppon what occasion, about 30 yeares since." 8572. _a drye Aprill._ This is without doubt the dry season placed by Fabyan in the year 1351, which, as he describes it, began with the month of April. The difference of the date arises probably from a different system of computation. Fabian says, "In the sommer of this xxvii yeare, it was so drie that it was many yeres after called the drie sommer. For from the latter ende of March, till the latter ende of Julye, fell lytle rayne or none, by reason whereof manye inconveniences ensued." 8576. _Whan Chichestre was maire._ According to Fabyan, John Chichester was mayor only once, in 1368, 1369, which was the period of the "thirde mortalytie." The other authorities seem to agree in giving this as the year of Chichester's mayoralty. He may perhaps have been mayor more than once. See INTRODUCTION. 8645. Galat. i, 10. 8685. Psalm x, 7. 8707, 8708. The two persons mentioned here (the shoemaker of Southwark and dame Emma of Shoreditch) were probably eminent sorcerers and fortune-tellers of the time. 8769-8778. To understand fully this passage, it must be borne in mind that the corn lands were not so universally hedged as at present, and that the portions belonging to different persons were separated only by a narrow furrow, as is still the case in some of the uninclosed lands in Cambridgeshire. 8812. _Brugges._ Bruges was the great mart of continental commerce during the thirteenth, fourteenth, and fifteenth centuries. 8813. _Pruce-lond_--Prussia, which was then the farthest country in the interior of Europe with which a regular trade was carried on by the English merchants. 8827. Matth. vi, 21. 8858. Luke vi, 25. 8879. Psalm ci, 7. 8891. _a lady of sorwe._ The old printed edition has a _laye of sorow_. 8900. Whitaker has no division here, but continues the previous _passus_, and omits many lines and has many variations in what follows. 8903. _I slepe therinne o nyghtes._ This passage is curious, because at the time the poem was written, it was the custom for all classes of society to go to bed quite naked, a practice which is said to have been not entirely laid aside in the sixteenth century. We see constant proofs of this practice in the illuminations of old manuscripts. The following memorial lines are written in the margin of a MS. of the thirteenth century:-- Ne be thi winpil nevere so jelu ne so stroutende, Ne thi faire tail so long ne so trailende, That tu ne schalt at evin al kuttid bilevin, And tou schalt to bedde gon so nakid as tou were [borin]. _MS. Cotton. Cleop. C._ VI, fol. 22, r^o. In the Roman de la Violette, the old nurse expresses her astonishment that her young mistress should retain her chemise when she goes to bed:-- Et quant elle son lit fait a, Sa dame apiele, si se couche Nue en chemise en la couche; C'onques en trestoute sa vie La biele, blonde, l'escavie, Ne volt demostrer sa char nue. La vielle en est au lit venue, Puis li a dit: 'Dame, j'esgart Une chose, se Dex me gart, Dont je sui molt esmervillie C'onques ne vous vi despoillie, Et si vous ai vij. ans gardée; Molt vous ai souvent esgardée Que vo chemise ne sachiés!' _Rom. de la Viol._ l. 577. The lady explains her conduct by stating that she has a mark on the breast which she had promised that no one should ever see. 8906. Luke xiv, 20. 8950. _noon heraud ne harpour._ Robes and other garments were among the most usual gifts bestowed upon minstrels and heralds by the princes and great barons. See before, ll. 8480, 8481. 8970. Matth. vi, 25, 26. 8999. John xiv, 13; xv, 16. Matth. iv, 4. 9037. Psalm cxliv, 16. 9039. _fourty wynter._ During the forty years that the children of Israel wandered in the wilderness, they did not apply themselves to agriculture. 9049. _Sevene slepe._ The legend of the seven sleepers was remarkably popular during the middle ages. 9101. Psalm xxxi. 1. 9176. Psalm lxxv, 6. 9178. Psalm lxxii, 20. Whitaker's _Passus sextus de Dowel_ ends with this quotation. 9317. Both in the Vision of Piers Ploughman, and in the Creed, there are frequent expressions of indignation at the extravagant expenditure in painting the windows of the abbeys and churches. It must not be forgotten that a little later the same feeling as that exhibited in these satires led to the destruction of many of the noblest monuments of medieval art. 9344. Mat. xix, 23, 24. 9347. Apocal. xiv, 13. 9352. Matth. v, 3. 9452. Compare the defence of poverty in Chaucer (Cant. T. 6774):-- Juvenal saith of poverte merily: The poore man, whan he goth by the way, Beforn the theves he may sing and play. _Poverte is hateful good_; and, as I gesse, A ful gret _bringer out of besinesse_; A _gret amender_ eke _of sapience_, To him that taketh it in patience. Poverte is this although it seme elenge, _Possession that no wight wol challenge._ Poverte ful often, whan a man is low, Maketh his God and eke himself to know: Poverte a spectakel is, as thinketh me, Thurgh which he may his veray frendes see. And therfore, sire, sin that I you not greve, Of my poverte no more me repreve. The definition given in Piers Ploughman is taken from the Dialogues of Secundus, where it is thus expressed:--"Quid est paupertas? Odibile bonum, sanitatis mater, curarum remotio, absque sollicitudine semita, sapientiæ reparatrix, negotium sine damno, intractabilis substantia, possessio absque calumnia, incerta fortuna, sine sollicitudine felicitas." (MS. Reg. 9 A xiv, fol. 140 v^o.) See also Roger de Hoveden, p. 816, and Vincent de Beauvais, Spec. Hist. lib. x, c. 71. 9517. _the paas of Aultone._ Whitaker has _Haultoun_, and says that this pass is Halton "in Cheshire, formerly infamous to a proverb as a haunt of robbers." 9529. _Cantabit, etc._ The author has modified, or the scribes have corrupted, the well-known line of Juvenal, Cantabit vacuus coram latrone viator. 9665. These definitions will be found in Isidore, Etymol. lib. xl, c. 1, and Different, lib. ii, c. 29. They are repeated by Alcuin, De Anim. Rat. N. x, p. 149, _Anima_ est, dum vivificat; dum contemplatur, _spiritus_ est; dum sentit, _sensus_ est; dum sapit, _animus_ est; dum intelligit, _mens_ est; dum discernit, _ratio_ est; dum consentit, _voluntas_ est; dum recordatur, _memoria_ est. 9708. Prov. xxv, 27. 9740. Epist. ad Rom. xii, 3. 9751. _the seven synnes._ The seven deadly sins were--pride, anger, envy, sloth, covetousness, gluttony, and lechery. "Now ben they cleped chiefetaines, for as moche as they be chiefe, and of hem springen alle other sinnes. The rote of thise sinnes than is pride, the general rote of alle harmes. For of this rote springen certain braunches: as, ire, envie, accidie or slouthe, avarice or coveitise, (to commun understonding) glotonie, and lecherie: and eche of thise chief sinnes hath his braunches and his twigges." Chaucer, Persones Tale, p. 40. 9766. Psal. xcvi, 7; iv, 3. 9828. _in Latyn._ The monks had collections of comparisons, similitudes, proverbs, &c., to be introduced in their sermons, and even when preaching in English they generally quoted them in Latin. This I suppose to be the meaning of the expression here. 9918. Matth. xviii, 3. 9934. 1 Corinth. xiii, 4. 9946. 1 Corinth, xiii, 12. 9957. _a tunicle of Tarse._ Tarse was the name given to a kind of silk, said to have been brought from a country of that name on the borders of Cathai, or China. Chaucer (Cant. T. l. 2162), describing "the king of Inde," says-- His coote armour was of a cloth of Tars, Cowched of perlys whyte, round and grete. Ducange (v. _Tarsicus_) quotes a visitation of the treasury of St. Paul's, London, in 1295, where there is mention of Tunica et dalmatica de _panno Indico Tarsico_ Besantato de auro, and of a Casula de _panno Tarsico_. 10004. Psal. vi, 7. 10009. Psal. l, 19. 10062. Matth. vi, 16. 10069. _Edmond and Edward._ St. Edmund the martyr, king of East Anglia, and king Edward the Confessor. 10124. Psal. iv, 9. 10159. _Antony and Egidie._ Whitaker has _Antonie and Ersenie_. St. Antony is well known as the father and patron of monks, and for the persecutions he underwent from the devil. St. Giles, or Egidius, is said to have been a Greek, who came to France about the end of the seventh century, and established himself in a hermitage near the mouth of the Rhone, and afterwards in the neighbourhood of Nismes. Arsenius was a noble Roman who, at the end of the fourth century, retired to Egypt to live the life of an anchoret in the desert. 10174. _after an hynde cride._ The monkish biographer of St. Giles relates, that he was for some time nourished with the milk of a hind in the forest, and that a certain prince discovered his retreat while hunting in his woods, by pursuing the hind till it took shelter in St. Giles's hermitage. 10183. _Hadde a bird._ This incident is not found in the common lives of St. Antony. 10187. _Poul._ Paul was a Grecian hermit, who lived in the tenth century in the wilderness of Mount Latrus, and became the founder of one of the monastic establishments there. He was famous for the rigorous severity of his life. 10203. _Marie Maudeleyne._ By Mary Magdalen here is meant probably St. Mary the Egyptian, who lived in the fifth century, and who, according to the legend, after having spent her youth in unbridled debauchery, repented in her twenty-ninth year, and lived during the remainder of her life (forty-seven years) in the wilderness beyond the Jordan, without seeing one human being during that time, and sustained only by the precarious food which she found in the desert. 10239. Whitaker's text here adds a passage relating to Tobias:-- Marie Magdalene By mores levede and dewes; Love and leel byleyve Heeld lyf and soule togedere. Maria Egyptiaca Eet in thyrty wynter Bote thre lytel loves, And love was her souel. Ich can nat rekene hem ryght now, Ne reherce here names, That lyveden thus for oure Lordes love Meny longe yeres, Whitoute borwyng other beggyng, Other the boke lyeth; And woneden in wildernesse Among wilde bestes; Ac dorst no beste byten hem By daye ne by nyghte, Bote myldeliche whan thei metten Maden louh chere, And feyre byfore tho men Fauhnede whith the tayles. Ac bestes brouhte hem no mete, Bote onliche the fouweles; In tokenynge that trywe man Alle tymes sholde Fynde honeste men in holy men And other ryghtful peuple. For wolde never feithful goud That freres and monkes token Lyflode of luther wynnynges In al here lyf tyme; As wytnesseth holy writt Whot Thobie deyde To is wif, whan he was blynde, Herde a lambe blete,-- 'A! wyf, be war,' quath he, 'What ye have here ynne. Lord leyve,' quath the lede, 'No stole thyng be here!' _Videte ne furtum sit. Et alibi, Melius est mori quam male vivere._ This is no more to mene, Bote men of holy churche Sholde receyve ryght nauth Bot that ryght wolde, And refuse reverences And raveneres offrynges; Thenne wolde lordes and ladies Be loth to agulte, And to take of here tenaunts More than treuthe wolde; And marchauns merciable wolde be, And men of lawe bothe. Wold religeouse refuse Raveneres almesse, Then Grace sholde growe yut And grene-leved wexe, And Charité, that child is now, Sholde chaufen of hem self, And comfortye all crystene, Wold holy churche amende. Job the parfit patriarch This proverbe wrot and tauhte, To makye a man lovye mesure, That monkes beeth and freeres. _Nunquam dicit Job, rugiet onager, etc._ Throughout this part of the poem, Whitaker's text differs very much in words and phraseology from the one now printed, but it would take up too much space to point out all these variations. 10247. Job vi, 5. 10270. 2 Corinth, ix, 9. 10303. These sentences appear to be quotations from the fathers of the Latin Church. 10322. _lussheburwes._ A foreign coin, much adulterated, common in England in the middle of the fourteenth century. Chaucer (C. T. 15445) uses the word in a very expressive passage:-- This maketh that oure wyfes wol assaye Religious folk, for thay may bettre paye Of Venus payementes than may we: God woot! no _lusscheburghes_ paye ye. Among the foreign money, mostly of a base quality, which came into this country in the fourteenth century, the coinage of the counts of Luxemburg, or, as it was then called, Lusenburg (hence called _lussheburwes_ and _lusscheburghes_), seems to have been the most abundant, and to have given most trouble. These coins were the subject of legislation in 1346, 1347, 1348, and 1351; so that the grievance must have been at its greatest height at the period to which the poem of Piers Ploughman especially belongs. Many of these coins are preserved, and found in the cabinets of collectors; they are in general very much like the contemporary English coinage, and might easily be taken for it, but the metal is very base. 10368. _Grammer, the ground of al._ In the scholastic learning of the middle ages, grammar was considered as the first of the seven sciences, and the foundation-stone of all the rest. See my Essay on Anglo-Saxon Literature, introductory to vol. i. of the _Biographia Britannica Literaria_, p. 72. The importance of grammar is thus stated in the _Image du Monde_ of Gautier de Metz (thirteenth century):-- Li primeraine des vij. ars, Dont or n'est pas seus li quars, A ichest tans, chou est gramaire, Sans laquele nus ne vaut gaire Qui à clergie veut aprendre: Car petit puet sans li entendre. Gramaires si est fondemens De clergie et coumenchemens; Cou est li porte de science, Par cui on vient à sapience. De lettres en gramaire escole Qui ensegne et forme parole, Soit en Latin ou en Roumans, Ou en tous langages palans; Qui bien saroit toute gramaire, Toute parole saroit faire. Par parole fist Dius le monde, Et sentence est parole monde. 10398. _Corpus Christi feeste._ Corpus Christi day was a high festival of the Church of Rome, held annually on the Thursday after Trinity Sunday, in memory, as was said, of the miraculous confirmation of transubstantiation under pope Urban IV. 10418. _This Makometh._ This account of Mohammed was the one most popularly current in the middle ages. According to Hildebert, who wrote a life of the pseudo-prophet in Latin verse in the twelfth century, Mohammed was a Christian, skilled in magical arts, who, on the death of the patriarch of Jerusalem, aspired to succeed him:-- Nam male devotus quidam baptismate lotus, Plenus perfidia vixit in ecclesia. . . . . . . Nam cum transisset Pater illius urbis, et isset In coelum subito corpore disposito, Tunc exaltari magus hic et pontificari Affectans avide; se tamen hæc pavide Dixit facturum, nisi sciret non nociturum Si præsul fiat, cum Deus hoc cupiat. His intrigues being discovered, the emperor drives him away, and in revenge he goes and founds a new sect. The story of the pigeon (which is not in Hildebert) is found in Vincent of Beauvais, Spec. Hist. lib. xxiii, c. 40. This story is said to be founded in truth. Neither of them are found in the Roman de Mahomet (by Alexander du Pont), written in the thirteenth century, and edited by MM. Reinaud and Michel, Paris, 1831, 8vo, a work which contains much information concerning the Christian notions relative to Mohammed in the middle ages. 10478. John xvi, 24. 10481, 10486. Matth. v, 13. 10499. _Ellevene holy men._ The eleven apostles who remained after the apostasy of Judas and the crucifixion of their Lord. 10550. _Ne fesauntz y-bake._ The pheasant was formerly held in the same honour as the peacock (see before the note on l. 7915), and was served at table in the same manner. It was considered one of the most precious dishes. See Le Grand d'Aussy, Hist. de la Vie privée des François, ii, 19. The Miroir de l'Ome (MS. in the possession of Mr. Russell Smith) says (punning) of the luxurious prelates of the fourteenth century,-- Pour le phesant et le bon vin Le bien-faisant et le divin L'evesque laist à nonchalure; Si quiert la coupe et crusequin, Ainz que la culpe du cristin Pour corriger et mettre en cure. 10553. Matth. xxii, 4. 10581. Mark xvi, 15. 10585. _So manye prelates._ 10699. _that huppe aboute in Engelond._ The pope appointed many titular bishops of foreign sees in which, from the nature of circumstances, they could not possibly reside, and who therefore were a burthen upon the church. Some of these prelates appear to have resorted to England, and to have exercised the episcopal functions, consecrating churches, &c. The church of Elsfield, in Oxfordshire, was consecrated by a foreign bishop. (See Kennett's Parochial Antiquities.) 10593. John x, 11. 10599. Matth. xx, 4, 7. 10606. Matth. vii, 7. 10617. Galat. vi, 14. 10632. _That roode thei honoure._ A cross was the common mark on the reverse of our English money at this period, and for a long time previous to it. The point of satirical wit in this passage of Piers Ploughman appears to be taken from the old Latin rhymes of the beginning of the thirteenth century. See the curious poem _De Cruce Denarii_, in Walter Mapes, p. 223. Another poem in the same volume (p. 38) speaks thus of the court of Rome:-- Nummis in hac curia non est qui non vacet; _Crux_ placet, rotunditas, et albedo placet. 10637. _Shul torne as templers dide._ The suppression of the order of the Templars was at this time fresh in people's memories. It was the general belief, and not without some foundation, that the Templars had entirely degenerated from their original sanctity and faithfulness, and that before the dissolution of the order they were addicted to degrading vices and superstitions; and they were accused of sacrificing everything else to their grasping covetousness. 10659. _Whan Constantyn._ The Christian church began first to be endowed with wealth and power under the emperor Constantine the Great. 10649. Luke i, 52. 10695-10699. Instead of these lines, Whitaker's text has the following:-- And bereth name of Neptalym, Of Nynyve and Damaske. For when the holy kynge of hevene Sende hus sone to eerthe, Meny myracles he wroughte, Man for to turne, In ensample that men sholde See by sad reyson That men myghte nat be savede Bote thorw mercy and grace, And thorw penaunce and passioun, And parfyght byleyve; And bycam a man of a mayde, And _metropolitanus_ And baptisede an busshoppede Whit the blode of hus herte, Alle that wilnede other wolde Whit inwhight byleyve hit. Meny seint sitthe Suffrede deth alsoo, For to enferme the faithe Ful wyde where deyden, In Inde and in Alisaundrie, In Ermanye, in Spayne; An fro mysbyleve Meny man turnede. In savacion of mannys saule Seynt Thomas of Cauntelbury Among unkynde Cristene In holy churche was sleye, And alle holy churche Honourede for that deyinge: He is a forbusur to alle busshopes, And a bryghthe myrour, And sovereynliche to alle suche That of Surrye bereth name, And nat in Engelounde to huppe aboute, And halewen men auters. In the remainder of this passus, Whitaker's text differs much from the one I have printed, but in such a manner that to give here the variations it would be necessary to reprint the whole. In the remainder of the poem, the variations are not great or important, being only such as we always find in different copies of poems which enjoyed considerable popularity. 10716. Isai. iii, 7. 10721. Malach. iii, 10. 10733. Luke x, 27. Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex omni mente tua, et proximum tuum sicut teipsum. 10755. John xi, 43. 10787. _litlum and litlum_, by little and little, gradually. It is the pure Anglo-Saxon phrase. In the Anglo-Saxon version of Genesis xl, 10, the Latin _paulatim_ is rendered by _lytlum and lytlum_. 10844. Psal. xxxvi, 24. 10891. Matth. xii, 32. 11000. Luke i, 38. 11023. Matth. ix, 12. Mark ii, 17. Luke v, 31. 11033. Matth. xxvi, 37. 11044. Matth. xi, 18. 11075. Matth. xxi, 13. 11121. Matth. xviii, 7. 11238. Matth. xxvii, 46, and Mark xv, 34. 11300. Rom. iv, 13. 11322. John i, 29 and 36. 11396. Matth. xx, 40. 11518, 11520. _lo! here silver ... two pens._ It must be remembered that at this period the mass of the coinage, including pence, halfpence, and farthings, was of silver; copper came into use for the smaller coinage at a later period. Two pence of Edward III would be worth about two shillings of our modern money. 11670. John xii, 32. 11708. _tu fabricator omnium._ This was one of the hymns of the catholic church. 11866. Luke xiii, 27. 11883. 1 Corinth. xiii, 1. 11894. Matth. vii, 21. 11998. _Thre thynges._ This proverb is frequently quoted by the satirical and facetious writers of the middle ages. Thus in Chaucer (C. T. 5860):-- Thou saist, that droppyng houses, and eek smoke, And chydyng wyves, maken men to fle Out of here oughne hous. In the poem entitled Golias de Conjuge non ducenda, in Walter Mapes, p. 83, the proverb is alluded to in the following words:-- Fumus, et mulier, et stillicidia, Expellunt hominem a domo propria. There was an old French proverbial distich to the same effect,-- Fumée, pluye, et femme sans raison, Chassent l'homme de sa maison. 12040. 2 Corinth. xii, 9. 12097. _to be dubbed._ These and the following lines contain a continued allusion to the ceremonies of knighthood and tournaments. 12106. Psal. cxvii, 26. 12211. Matth. xxvii, 54. 12232, 12244. _Longeus ... this blynde bacheler._ This alludes to one of the many legends which the monks engrafted upon the scripture history. Longeus is said to have been the name of the soldier who pierced the side of Christ with his spear; and it is pretended that he was previously blind from his birth, but that the blood of the Saviour ran down his spear, and a drop of it touching his eye, he was instantly restored to sight, by which miracle he was converted. See, in illustration of this subject, Halliwell's Coventry Mysteries, p. 334; The Towneley Mysteries, p. 321; Jubinal, Mystères inédits du quinzième Siècle, tom. ii, pp. 254-257; &c. 12319, 12418, 12420. _Mercy and Truthe, ... Pees ... Rightwisnesse._ Lydgate seems to have had this passage in his mind, when he described the four sisters in the following lines at the commencement of one of his poems (MS. Harl. 2255, fol. 21):-- Mercy and Trouthe mette on an hih mounteyn Briht as the sonne with his beemys cleer, Pees and Justicia walkyng on the pleyn, And with foure sustryn, moost goodly of ther cheer, List nat departe nor severe in no maneer, Of oon accoord by vertuous encrees, Joyned in charité, pryncessis moost enteer, Mercy and Trouthe, Rihtwisnesse and Pees. 12361. _a tale of Waltrot._ This name, like Wade in Chaucer, appears to have been that of a hero of romances and tales, or a personage belonging to the popular superstitions. Perhaps it may be connected with the old German _Waltschrat_ (_satyrus_, _pilosus_). See Grimm, Deutsche Mythologie, p. 270. 12438. Psal. xxix, 6. 12566. Matth. xiv, 28. 12599. _a spirit speketh to helle._ The picture of the "Harrowing of Hell," which here fol, bears a striking resemblance to the analogous scene in the old Mysteries, particularly in that edited by Mr. Halliwell under this title, 8vo, 1840. Compare the play on the same subject in the Towneley Mysteries, p. 244. 12601. Psal. xxiii, 7, 9. 12645, 12669, 12676. _sevene hundred wynter ... thritty wynter ... two and thritty wynter._ Our Anglo-Saxon forefathers always counted duration of time by _winters_ and _nights_; for so many years, they said so many winters, and so many nights for so many days. This form continued long in popular usage, and still remains in our words _fortnight_ and _se'nnight_. 12663. _Gobelyn._ Goblin is a name still applied to a devil. It belongs properly to a being of the old Teutonic popular mythology, a hob-goblin, the "lubber-fiend" of the poet, and seems to be identical with the German _kobold_. (See Grimm, Deutsche Mythologie, p. 286.) _Gobelin_ occurs as the name of one of the shepherds in the Mystery of the Nativity, printed by M. Jubinal in his Mystères inédits, vol. ii, p. 71. It occurs as the name of a devil in a song of the commencement of the fourteenth century, Political Songs, p. 238:-- Sathanas huere syre Seyde on is sawe, Gobelyn made is gerner Of gromene mawe. 12679. _to warne Pilates wif._ This is an allusion to a popular legend prevalent at this time that the devil wished to hinder Christ's crucifixion, and that he appeared to Pilate's wife in a dream, and caused her to beseech her husband not to condemn the Saviour. It was founded on the passage in Matthew xxvii, 19. Sedente autem illo pro tribunali, misit ad eum uxor ejus, dicens: Nihil tibi et justo illi: multa enim passa sum hodie per visum propter eum. The most complete illustration of the passage of Piers Ploughman will be found in Halliwell's Coventry Mysteries, p. 308, "Pilate's Wife's Dream." 12691. _And now I se wher a soule | Cometh hiderward seillynge, | With glorie, &c._ With this beautiful passage may be compared a very similar one in the Samson Agonistes of Milton:-- But who is this, what thing of sea or land? Female of sex it seems, That so bedeck'd, ornate and gay, _Comes this way sailing_ Like a stately ship Of Tarsus, bound for th' isles Of Javan or Gadire, With all her bravery on, and tackle trim. 12753. _y-lik a lusard._ In the illuminations of manuscripts representing the scene of the temptation, the serpent is often figured with legs like a lizard or crocodile, and a human face. 12759. Matth. v, 38. 12781. Matth. v, 17. 12801. _thorugh a tree._ Some of the medieval legends go still farther, and pretended that the tree from which the wood of the cross was made was descended directly from a plant from the tree in Paradise of which Adam and Eve were tempted to eat the fruit. 12805. Psal. vii, 16. 12840. Psal. l, 6. 12876. 2 Corinth. xii, 4. 12886. Psal. cxlii, 2. 12896. _Astroth._ This name, as given to one of the devils, occurs in a curious list of actors in the Miracle Play of St. Martin, given by M. Jubinal, in the preface to his Mystères inédits, vol. ii, p. ix. It is similarly used in the Miracle Play of the Martyrdom of St. Peter and St. Paul, Jubinal, ib. vol. i, p. 69. In one of the Towneley Mysteries (p. 246), this name is likewise given to one of the devils:-- Calle up _Astarot_ and Anaballe, To gyf us counselle in this case. 12937. Psal. lxxxiv, 11. 12943. Psal. cxxxii, 1. 13222. 1 Sam. xviii, 7. 13274. Luke xxiv, 46. 13317. John xx, 29. 13375. _Veni creator spiritus._ The first line of the hymn at vespers, on the feast of Pentecost. 13412. 1 Corinth. xii, 4. 13550. Cato, Distich. 14, lib. ii:-- Esto forti animo cum sis damnatus inique; Nemo diu gaudet qui judice vincit iniquo. 13789. _I knew nevere cardynal._ The contributions levied upon the clergy for the support of the pope's messengers and agents was a frequent subject of complaint in the thirteenth and fourteenth centuries. 13807. _At Avynone among the Jewes._ In the middle ages there was a large congregation of Jews at Avignon, as in most of the principal cities in the south of France. In the civil dissensions which disturbed Italy during this century, the pope was frequently obliged to take shelter at Avignon and other places within the French territory. 13825. Matth. v, 45. 13855. Rom. xii, 19; Hebr. x, 30. 14142. _Kynde cessede._ The lines which follow contain an allusion to the dissipation of manners which followed the pestilence. 14191, 14196. _Westmynstre Halle ... the Arches._ The law courts have been held at Westminster from the earliest Anglo-Norman times, it being the king's chief palace. The court of the arches was a very ancient consistory court of the archbishop of Canterbury, held at Bow church in London, which was called St. Mary de Arcubus or St. Mary le Bow, from the circumstance of its having been built on arches. 14211. _leet daggen hise clothes._ An account of the mode in which the rich fashionable robes of the dandies of the fourteenth century were dagged, or cut in slits at the edges and borders, will be found in any work on costume: it is frequently represented in the contemporary illuminations in manuscripts. Chaucer, in the "Persones Tale," when treating of pride and of the "superfluitee of clothing," speaks of "the costlewe furring in hir gounes, so moche pounsoning of chesel to maken holes, so moche _dagging of sheres_," &c. And again, "if so be that they wolden yeve swiche pounsoned and _dagged_ clothing to the povre peple, it is not convenient to were for hir estate," &c. In the Alliterative Poem on the Deposition of Richard II (printed for the Camden Society), p. 21, the clergy is blamed for not preaching against the new fashions in dress:-- For wolde they blame the burnes That broughte newe gysis, And dryve out _the dagges_ And alle the Duche cotis. Whitaker gives the following singular explanation of this passage:--"_Let dagge hus clothes_, probably, let them fall to the ground, or divested himself of them; for warriors are 'succinct' for battle as well as 'for speed!'" 14269. _A glazene howve._ I suppose this means that, in return for his gold, Physic gave him a hood of glass, _i. e._ a very frail protection for his person. 14367. _of the Marche of Walys._ Whitaker's text reads, _of the Marche of Yrelonde_. The clergy of the Welsh border appear, from allusions in other works, to have been proverbial for their ignorance and irregularity of life. 14438. Psal. cxlvi, 4. 14444. _wage menne to werre._ This is a curious account of the composition of an army in the fourteenth century. 14482. Exod. xx, 17. 14511. _suffre the dede in dette_, _i. e._, The friars persuade people to leave to them, under pretence of saving their souls, the property which was due to their creditors, and thus, after their death, their debts remain unpaid. 14615, 14617. _this lymytour ... he salvede so oure wommen._ The whole of this passage, taken with what precedes, is an amusing satire upon the limitour. Compare the description of the limitour given by Chaucer in the Canterbury Tales, ll. 208-271, who alludes to his kindness for the women. The limitour was a friar licensed to visit and beg within certain limits. His pertinacity and inquisitiveness in visiting, alluded to in the name given him in Piers Ploughman (Sir Penetrans-domos), is admirably satirized by Chaucer, in the opening of the "Wif of Bathes Tale:"-- In olde dayes of the kyng Arthour, Of which that Britouns speken gret honour, Al was this lond fulfilled of fayrie; The elf-queen, with hir joly compaignye, Daunced ful oft in many a grene mede. This was the old oppynyoun, as I rede I speke of many hundrid yer ago; But now can no man see noon elves mo. For now the grete charité and prayeres Of lymytours and other holy freres, That sechen every lond and every streem, As thik as motis in the sonne-beem, Blesynge halles, chambres, kichenes, and boures, Citees and burghes, castels hihe, and toures, Thropes and bernes, shepnes and dayeries, This makith that ther ben no fayeries: For ther as wont was to walken an elf, Ther walkith noon but the lymytour himself, In undermeles and in morwenynges, And saith his matyns and his holy thinges, As he goth in his lymytacioun. ------ NOTES TO THE CREED. 65. _a Minoure._ These were the Gray or Franciscan Friars, founded at the beginning of the thirteenth century by St. Francis of Assise. They are supposed to have come to England in 1224, when they settled, first at Canterbury, and afterwards at London. 75. _a Carm._ 95. _Maries men._ The Carmelites, or White Friars, pretended to be of great antiquity, and were originally established at Mount Carmel, from whence they were driven by the Saracens about the year 1238. They were brought into England in 1244, and settled first at Alnwick in Northumberland, and at Ailesford in Kent. About the date (or a little before) of our poem, the Carmelites appear to have been very active in asserting in a boasting manner the superiority of their order over the others. An anecdote told by Fuller (History of Cambridge, p. 113), under the year 1371, affords a curious illustration. "John Stokes, a Dominican, born at Sudbury, in Suffolk, but studying in Cambridge, as champion of his order, fell foul on the Carmelites, chiefly for calling themselves 'The brothers of the Blessed Virgin,' and then by consequence all knew whose uncle they pretend themselves. He put them to prove their pedigree by Scripture, how the kindred came in. In brief, Bale saith, 'he left red notes in the white coats of the Carmelites,' he so belaboured them with his lashing language. But John Hornby a Carmelite (born at Boston in Lincolnshire) undertook him, called by Bale Cornutus, by others Hornet-bee, so stinging his stile. He proved the brothership of his order to the Virgin Mary by visions, allowed true by the infallible popes, so that no good Christian durst deny it." 130. _Freres of the Pye._ The Fratres de Pica, or Friars of the Pye, are said to have received their name from the circumstance of their wearing their outer garment black and white like a magpie. Very little is known of their history. They are said to have had but one house in England. 143. _Robartes men._ See before the notes on the Vision, ll. 88 and ll. 3410. 155. _miracles of mydwyves._ The monks had many relics and superstitious practices to preserve and aid women in childbirth. One of the commissioners for the suppression of the monasteries mentions among the relics of a house he had visited, "Mare Magdalens girdell, and yt is wrappyde and coveride with white, sent also with gret reverence to women traveling:" he had previously spoken of "oure Lades gyrdell of Bruton, rede silke, wiche is a solemne reliquie sent to women travelyng wiche shall not miscarie _in partu_." (MS. Cotton. Cleop. E. iv, fol. 249.) See the account of a gem, which had a similar virtue, in Matthew Paris's History of the Abbots of St. Albans. 305. _the Prechoures._ The Black Friars, or Dominicans, were founded by St. Dominic, a Spanish monk of the end of the eleventh century. They were called Friars Preachers, because their chief duty was to preach and convert heretics. They came into England in 1221, and had their first houses in Oxford. 327. _posternes in privité._ These private posterns are frequently alluded to in the reports of the Commissioners for the Dissolution of the Monasteries in the reign of Henry VIII. One of them, speaking of the abbey of Langden, says, "Wheras immediatly descendying fro my horse, I sent Bartlett your servant, with all my servantes to circumcept the abbay and surely to kepe _all bake dorres and startyng hoilles_, and I myself went alone to the abbottes logeying joyning upon the feldes and wode, _evyn lyke a cony clapper full of startyng hoilles_." (MS. Cotton. Cleop. E. iv, fol. 127.) Another commissioner (MS. Cotton. Cleop. E. iv, fol. 35), in a letter concerning the monks of the Charter-house in London, says, "These charterhowse monkes wolde be callyde solytary, but to the cloyster dore ther be above xxiiij. keys in the handes of xxiiij. persons, and hit is lyke my letters, unprofytable tayles and tydinges and sumtyme perverse concell commythe and goythe by reason therof. Allso to the buttrey dore ther be xij. sundrye keys in xij. [mens] handes wherin symythe to be small husbandrye." 351. _merkes of merchauntes._ Their ciphers or badges painted in the windows. For examples, see the note in Warton's History of English Poetry, vol. ii, p. 98, last edition. 481. _euelles._ Perhaps for _evel-les_, _i. e._ without evil. 534. _the Austyns._ The Austin Friars, or Friars Eremites of the order of St. Augustine, came into England about the year 1250. Before the end of the fourteenth century they possessed a great number of houses in this island. 566. _the foure ordres._ The four principal orders of Mendicant Friars. See note on the Vision, l. 116. 721. _harkne at Herdforthe._ This appears to be an allusion to some event which had recently occurred among the Franciscans at Hertford, or at Hereford: if the latter, perhaps they had been active in the persecution of Walter Brut. See below, l. 1309. 745. _than ther lefte in Lucifere._ Than there existed in Lucifer, before his fall. See before, the note on l. 681 of the Vision. 771. _couuen_. Probably an error of the old printed edition for _connen_. 869. _lath._ Perhaps an error of the printer of the first edition for _lay_. 911. Matth. vii, 15. 913. _werwolves._ People who had the power of turning themselves into, or were turned into, wolves. This fearful superstition, which is very ancient, was extremely prevalent in the middle ages. In French they were called _Loup-garous_. The history of a personage of this kind forms the subject of the Lai de Bisclaveret, by Marie de France. Sir Frederick Madden has published a very remarkable Early-English metrical romance on the subject of "William and the Werwolf." See on this superstition Grimm's Deutsche Mythologie, pp. 620-622. 954. _Golias._ There is perhaps here an allusion to the famous satire on the Monkish orders entitled Apocalypsis Goliæ, printed among the poems of Walter Mapes. 967. _the kynrede of Caym._ In the popular belief of the middle ages, hob-goblins and evil spirits (which haunted the wilds and the waters) literally, and bad men figuratively, were represented as being descended from the first murderer, Cain. In Old-English poetry, _Caymes kyn_ is a common epithet for very wicked people. In the Anglo-Saxon romance of Beowulf, the Grendel is said to be of "Cain's kin." 1051. _wytnes on Wyclif._ In the persecutions to which Wycliffe was subjected for his opinions in 1382, his most violent opponents were the Mendicants. He died in 1384, quietly at his living of Lutterworth. 1189. _a lymytoure._ See before, the note on l. 14615 of the Vision. 1178. _stumlen in tales._ An allusion to the idle and superstitious tales with which the monks filled their sermons, in place of simple and sound doctrine. 1309. _Water Brut._ Walter Brut (or Bright) was a native of Herefordshire, and was prosecuted by the Bishop of Hereford for heresy in 1393. A long account of his defence will be found in Foxe's Acts and Monuments. 1401. _Hildegare._ I suppose this refers to St. Hildegardis, a nun who flourished in the middle of the twelfth century, and who was celebrated among the Roman Catholics as a prophetess. Her prophecies are not uncommon in manuscripts, and they have been printed. Those which relate to the future corruptions in the monkish orders are given in Foxe's Acts and Monuments, book vi, and in other works. * * * * * GLOSSARY. [The figures in the following Glossary refer to the _page_ of the text. Words preceded by a +, occur only in the CREED. A.S. and A.N. distinguish the two different languages of which our own is composed, Anglo-Saxon and Anglo-Norman.] A. a, prefixed to verbs of Anglo-Saxon origin, has sometimes a negative, sometimes an intensative power: before nouns and adjectives it represents _on_ and _at_, as, a-brood, a-fore (æt-foran), a-rowe (i. e. _on a row_), a-loft (i. e. _on high_), &c. In words of Anglo-Norman origin, it answers to the prepositions, _a_, _ab_, _ad_, of the original Latin words a (A.N.) 355, _ah!_ (an interjection) abidynge (A.S.) 413, _patient_ abiggen (A.S.) 35, 127, abien, 58, abugge, 122, abye, 164, abyen, 393, _to make amends for_, _to atone for_. _pret. s._ aboughte, 168, 190, 231, 268. _part. past_, abought, 392 abite (A.S.) 331, _to bite, nip_ a-blende (A.S.) 377, a-blynden, _to blinde, dazzle_. _pret. s._ a-blente, 388 abosten (A.N.) 126, _to assault_ abouten, aboute (A.S.) _about_ a-brood (A.S.) _abroad_ ac (A.S.) _but, and_ a-cale (A.S.) 393, _cold_. It occurs in the Romance of the Seven Sages (Weber, p. 59): That night he sat wel sore _a-kale_, And his wif lai warme a-bedde. accidie (A.N.) 99, _sloth, a fit of slothfulness_ acombren (A.N.) _to embarrass, bring into trouble_ acorden (A.N.) _to agree, accord_ acorse, acursen (A.S.) 375, _to curse._ acorsed, 375, _accursed_ acoupen (A.N.) 272, _to blame, accuse._ (for acoulpen) a-drad (A.S.) 397, _afraid_ a-drenchen (A.S.) 198, _to drown_ afaiten, 291, affaiten 81, 119, (A.N.) _to tame_ a-feren (A.S.) 395, 435, _to frighten_, _drive away_. a-fered, 376, _afraid_, _terrified_ affraynen (A.S.) 347, _to ask_, _question_, _interrogate_ afore (A.S.) _before_ aforthe (A.S.) 129, _to afford_ afrounte (A.N.) _to encounter_, _attack_, _accost rudely_. _pret. s._ afrounted, 425 a-fyngred (A.S.) 133, 176, 283, 403, _a-hungered_, _hungry_ a-furst (A.S.) 176, 283, _a-thirst_, _thirsty_. The two forms, _a-fyngred_ and _a-furst_, appear to be characteristic of the dialect of the counties which lay on the Welsh border. They occur once or twice in MS. Harl. 2253, which, in my Specimens of Lyric Poetry, I have shown to have been written in Herefordshire. They also occur in several other manuscripts which may probably be traced to that part of England. In the Romance of Horn, in the MS. just mentioned, we have the lines:-- Horn set at grounde, Him thohte he wes y-bounde, He seide, Quene, so hende, To me hydeward thou wende. Thou shench us with the vurste, The beggares bueth _a-furste_. i. e. the beggars are thirsty. Whitaker gives a very remarkable translation of _a-furst and a-fyngred_, i. e. _frost-bitten, and with aching fingers_. Ritson has no less inaccurately explained _a-furste_ in the Romance of Horn, by _at first_: the Cambridge MS. of this Romance, earlier and better than the MS. Harl., reads:-- Thu gef us with the furste, The beggeres beoth _of thurste_. ayein (A.S.) _again_, _in return for_. ayeins, _against_, _towards_ a-gulte (A.S.) 273, 313, 318, 365, _to fail in duty towards any one_, _offend_, _sin against_ aiels (A.N.) 314, _forefathers_ +aisliche (A.S.) 471, _fearfully_. The Anglo-Saxon _egeslice_ aken (A.S.) _to ache_. _pret. pl._ oke, 359 al (A.S.) _all_. _pl._ alle, _gen. pl._ alre, aller. oure aller fader, 342, _the father of us all_. your aller heed, 424, _head of you all_ a-leggen (A.N.) 207, _to allege_ a-liry (A.S.) 124, _across_, _cross-legged_ alkenamye (A.N.) 186, _alchemy_ allowen (A.N.) 294, _to allow_, _approve_ a-loft (A.S.) 378, _on high_ almarie (A.N.) 288, _a cupboard_ almesse (A.S.) _alms_ a-lough, a-logh (A.S.) 241, 242, _below_ +aloute (A.S.) 495, _to salute_ als (A.S.) _also_ a-maistren, a-maistryen (A.N.) _to overcome_, _be master of_ amenden (A.N.) _to make amends for_ amercy (A.N.) _to amerce_ amortisen (A.N.) 314, _to amortize_, _to give property in mortmain_ ampulle (A.N.) 109, _a small vessel containing holy water or oil_ an (A.S.) 2, _on_ ancres (A.S.) 3, 308, _anachorites, monks who live in solitude_. It is applied to nuns, in the early English Rule of Nuns. See Reliquiæ Antiquæ, vol. ii, p. 1 and (A.S.) the conjunction, is frequently used in the sense of _if_. and men crye, 362, _if men cry_ aniente (A.N.) 365, _to destroy, annihilate, reduce to nothing_ anoon (A.S.) _anon_ anoy (A.N.) _annoyance_ +anuel (A.N.) 475, _an annuity_: a yearly salary paid to a priest for keeping an anniversary apayen (A.N.) 123, _to satisfy, to please_ apeiren (A.N.) 80, 111, 125, 127, 141, _to lessen, diminish, impair_ apertli (A.N.) _openly_ appenden, apenden (A.N.) 17, _to belong, appertain to_ apposen (A.N.) 18, 43, 252, 318, _to raise questions, to object_ arate (A.S.) 208, 283, _to rate, scold, correct_ (the A.S. aretan?) arayen (A.N.) _to array_ arere (A.N.) _backwards, back_ arwe, _pl._ arewes (A.S.) 438, _an arrow_ arst (A.S.) 287, _first, erst_ ascapen (A.N.) _to escape_ askes (A.S.) _ashes_ asondry (A.S.) 358, _separated_ aspare (A.N.) 303, _to spare_ aspien (A.N.) to _espy_. _part. s._ aspied, 350 assaien, assaie (A.N.) 334, 336, _to assay, try_ assetz (A.N.) 362, _assets sufficient to pay the debts or legacies of a testator_. A law term assoille (A.N.) 57, 188, 407, 419, _to assoil, absolve, to explain or solve_ astronomien (Lat.) _an astronomer_ a-thynken (A.S.) 374, _to repent_ attachen (A.N.) 40, _to attach, indict_ atte (A.S.) _at the_. atte nale, 124, _at the ale_, a corruption of the Saxon, æt þan ale attre (A.S.) 243, _poison, venom_ a-tweyne (A.S.) _in two_ aught (A.S.) _something, anything, everything_ auncer (A.N.) 90, _a small vessel or cup_. In Low-Latin it is called _anceria_. See Ducange, s. v., who quotes from a charter of the date of 1320 the words, Una cum cuppis, _anceriis_, tonis, et aliis utensilibus auntren (A.N.) _to venture, adventure_, _pret. s._ auntrede, 382, auntred, 435 auter, _pl._ auteres (A.N.) _altar_ avarouser (A.N.) _more avaricious_ aventrous (A.N.) 370, _adventurers, adventurous persons_ aventure (A.N.) _an adventure, an accident_. an aventure, 47, _by adventure, by chance_ avoutrye (A.N.) _adultery_ avowen (A.N.) _to make a vow_ avowes (A.N.) _vows, promises_ awaiten (A.N.) 346, _to watch, wait_. a-wayte, 193, _to see or discover by watching_ awaken (A.S.) _to awake_. _pret. s._ awaked, 396, awakned, 424, a-wook, 147, _part. past_, awaked, 425 awreken (A.S.) _to avenge, revenge_. _part. pas._ a-wroke, 129 +awyrien (A.S.) 490, _to curse, execrate_ axen (A.S.) 71, _to ask_. _pret. s._ asked, 81 ay (A.S.) _ever, always_ B. bakstere (A.S.) 14, 47, _a woman who bakes_ bale (A.S.) 70, 209, 381, 371 (?), evil, mischief, punishment +bale (A.S.) 490, _a bon-fire_ (_rogus_) baleis (A.N.) 184, 229, _a rod_ baleisen (A.N.) 87, _to beat with a rod_ balled (A.S.) 436, _bald_. _balled reson_, 176, _a bald reason, a bare argument_ ballok-knyf (A.S.) 302, _a knife hung from the girdle_ bannen, banne (A.N.) 18, 143, 167, 310, _to ban, curse, banish_. _pret. s._ banned, 173 banyer (A.N.) 321, _a banner-bearer, standard-bearer_ barn (A.S.) 353, _a child_ baselarde (A.N.) 61, 302, _a kind of large dagger, carried in the girdle_ batauntliche (A.N.) 286, _hastily_. Cotgrave gives the Fr. phrase, il arriva tout batant, _he came very hastily_ baude (A.S.) _a bawd_ baudy (A.N.) 88, _dirty_, applied to garments. Thus in Chaucer, Cant. T. l 16102:-- His overest sloppe it is not worth a mite As in effect to him, so mote I go. It is al _baudy_ and to-tore also. baw (A.S.) 210, 419, _an interjection of contempt_. Whitaker says that the word is still used in Lancashire, and that "the verb means _alvum levare_" bayard (A.N.) 72, a term for a horse. It means properly a _bay horse_ beau-peere (A.N.) 383, _a common title for a monk_. "Beau-pere, titre que l'on donnoit aux religieux." _Roquef._ beche (A.S.) _a beech-tree_ bede, _pl._ bedes (A.S.) prayer. Our modern word _beads_ is derived from this word, because it was by such articles, hung on a cord, that our forefathers reckoned the number of their prayers bedeman (A.S.) 45, _a person who prays for another_ +been (A.S.) 493, _bees_ beigh (A.S.) _pl._ beighes, _rings, bracelets, collars_ bekene (A.S.) 363, _a beacon_ +beldyng (A.S.) 483, _building_. belded, 483, _built_ +bellyche (A.N.) 461, _fairly_ bel-sire (A.N.) 168, _grandfather_, or rather, _an ancestor_ belwe (A.S.) 222, _to bellow_ ben (A.S.) _to be_. _pres. pl._ arn, aren _or_ ben, we beth, 391, ye aren, 301, they arn, 375. _subj. sing._ weere, 15, 19, 417, _pl._ were. what she were, 19 bene (A.S.) _a bean_, +_pl._ benen (A.S.) 495, _beans_ +beneson (A.N.) 489, _blessing_ +beouten (A.S.) 489, _without_ beren, bere (A.S.) _to bear_. _pr. s._ he berth, 341. _pret. s._ bere, 54, bar, 28, 109, _pl._ baren, 98. _part. pas._ born, y-bore, 377 bergh (A.S.) 112, _a hill, mount_ bern (A.S.) 416, _a barn_ best, beest, _pl._ beestes (A.N.) _a beast, animal_ bet (A.S.) 389, _better_ bete (A.S.) 375, _to beat_. _pret. s._ bette, 184, 436. _part. pas._ y-bet bete (A.S.) 131, _to amend, heal, abate_. that myghtt not bete my bale (Sir Amadas, l. 46), _that might not amend my misfortune_. bete his nede (Rom. of Alexand. l. 5065, in Weber), _to satisfy his need_ bettre (A.S.) _better_ bi- _or_ be- is a very common prefix to words in our language derived from the Anglo-Saxon, and has chiefly an intensative power, although it modifies the meaning in various degrees. Many verbs are no longer known, except in this compound form. Thus we have:-- bi-dravelen (A.S.) 88, _to slobber or slaver on anything_ bi-fallen (A.S.) _to befal, happen_. _pr. sing._ bifel bi-yete (A.S.) _begetting, offspring_ bi-ginnen (A.S.) _to begin_. _pret. s._ bi-gonne, 106 bi-heste (A.S.) 50, _a behest, command_ bi-hest (A.S.) 432, _a promise_ bi-holden (A.S.) _to behold_. _pr. sing._ biheeld +bi-hirnen (A.S.) 488 (?) bi-hoten (A.S.) _to promise_. _pres. s._ bi-hote, 104. _pret. s._ bi-highte, 81, 345, 389. bi-hote God, 133, _an exclamation_ by-japen (A.S.) 386, 453, _to mock_ bi-kennen (A.S.) 31, 154, _to commit to_ bi-knowen (A.S.) 13, 45, _to know, recognize, acknowledge_. _pret. s._ bi-knewe, 404, _part. past_, bi-knowe, 370 bi-lien (A.S.) 174, bi-lye, 101, _to calumniate_. _part. past_, bi-lowen, 29 bi-love (A.S.) 184, _false love_ (?) bi-loven (A.S.) 130, _to make friends_ (?) by-menen (A.S.) _to signify_. _pret. s._ by-mente, 370 by-molen (A.S.) 273, 274, _to spot, stain_ by-nymen (A.S.) _to take from_. _part. past_, by-nomen, 62 bi-quasshen (A.S.) 384, _to crush to pieces_ bi-reve (A.S.) 132, _to take from, bereave_ bi-rewe (A.S.) 242, _to rue_ bi-seken, bi-sechen, 18 (A.S.) _to beseech_. _pret._ bi-soughte. _part. pas._ bi-sought bi-semen (A.S.) _to appear_ bi-setten (A.S.) 93, 95, _to place, set_ bi-seggen (A.S.) _to reproach, insult_. _part. past_, bi-seye, 437 bi-sherewen (A.S.) 75, _to curse_ bi-shetten (A.S.) 40, _to shut up_. _part. past_, bi-shet, 405 bi-sitten (A.S.) 36, 195, _to beset_ +be-slomered, 476, _bedaubed_ bi-snewed (A.S.) 301, _snowed over, covered with snow_ bi-speren (A.S.) 303, _to lock up_ bi-swynken (A.S.) 323, _to labour hard_. _pret. pl._ bi-swonke, 442 bi-tiden (A.S.) _to happen to, betide_ bi-wicchen (A.S.) 405, _to bewitch_ bicche (A.N.) 98, _a bitch_ bidden, bidde (A.S.) _to pray, to ask, beg, to require, to order_. _pres. s._ he bit, 308, 188. _pret. s._ bidde, bad, _pl._ beden, 372, 404. _part. act._ biddynge. (if he) bede, 157 bidder (A.S.) _pl._ bidderes, _an asker, petitioner_ biden (A.S.) 387, 428, _to bide, wait_. _part. past_, boden bienfait (A.N.) _a benefit_ bi-girdle (A.S.) 156, _a bag to hang at the girdle, a purse_ bi-hynde (A.S.) _behind_ bikere (A.S.) 429, _to skirmish, fight_ +bild (A.S.) 460, _a building_ bile (A.S.) _a bill_ bilyve (A.S.) 410, 425, _food_ bynden (A.S.) _to bind_. _pret. s._ bond, 352. _part. pas._ bounden bisie (A.S.) _busy_ bismere, bismare (A.S.) 82, 413, _infamy, reproach, disgrace_ biten, bite (A.S.) 446, _to bite, urge_. _pres. s._ bitit, 225. _pret. s._ boot, 82 byte (A.S.) 381, _a morsel_, _bit_ bi-time (A.S.) _betimes_ bittre (A.S.) 393, _bitterly_ bi-yonde (A.S.) _beyond_: when used indefinitely it signifies _beyond sea_, _ultra mare_ blancmanger (A.N.) 252, _a made dish for the table_. Receipts for cooking it are given in most of the early tracts on cookery bleden (A.S.) _to bleed_. _pret. s._ bledde, 402, 415 blenche (A.S.) 112, _to draw back_ blende (A.S.) 181, _to blind_. blent, _blinded_ +blenying (A.S.) 468, _blistering_ bleren (A.S.) _to blear, to make a person's sight dim, impose upon him_. bler-eighed, 367, _blear-eyed_ blisse (A.S.) _joy, happiness_ blisful (A.S.) _joyful, full of happiness, blessed_ blody (A.S.) 129, 213, _by blood, of or in blood_ bloo (A.S.) _blue_ blosmen (A.S.) _to blossom_. _pret._ blosmede blowen (A.S.) _to blow_. _pret. s._ blewe, _blew_. _part. past_, y-blowe, 360 blustren (A.N. ?) 108, _to wander or stray along without any particular aim_ bochier (A.N.) _a butcher_ +bode ( ) 493 (?) bolden (A.S.) _to encourage, embolden_ bole (A.S.) _a bull_ bolk (A.S.) 100, _a belching_ bolle (A.S.) 83, 99, _a bowl_ bollen, bolne (A.S.) _to swell_. _pres. s._ bolneth, 84 book, _pl._ bokes (A.S.) _a book_ boold (A.S.) 373, _bold_ boon (A.S.) _a bone_ boor (A.S.) _a boar_ boot (A.S.) _a boat_ boote (A.S.) 70, 139, 189, 209, 233, 266, _help, reparation, amendment, restoration, remedy_ bootne (A.S.) _to restore, remedy_. _part. pas._ bootned, 128 boot-les (A.S.) 369, _without boots_ borde (A.S.) _table_. Hence the modern use of the word _board_ when we speak of "_board and lodging_" bord-lees (A.S.) 239, _without table_ borgh, 70, 143, 181, 346. borugh, 426, 439, _pl._ borwes, 19 (A.S.) _a pledge, surety_. _s. in obj. case_, borwe, 285 borwen (A.S.) 71, _to give security, or a pledge to release a person or thing, to bail, to borrow_. _pret. s._ borwed bosarde (A.N.) 189, _a worthless or useless fellow_. It is properly the name of a worthless species of hawk, which is unfit for sporting; and is thus used in Chaucer's version of the Romance of the Rose, l. 4033:-- This have I herde ofte in saying, That man ne maie for no daunting Make a sperhawke of _a bosarde_. The original is,-- Ce oï dire en reprovier, Que l'en ne puet fere espervier En nule guise _d'ung busart_. bosten (A.S.) _to boast_. _part. past_, y-bosted, 351 bote-lees (A.S.) 381, _without remedy_ botenen (A.N.) _to button_. +_part. past_, y-botend, 468, _buttoned_ bothe (A.S.) _both_. The genitive, botheres, _of both_, occurs. hir botheres myghtes, 340, _the might of both of them_. hir botheres right, 371, _the right of each of them_. botrasen (A.N.) 113, _to make buttresses to a building_ bouchen (A.N.) 5, _to stop people's mouths (?)_ bouken (A.S.) 274, 306, _to buck (clothes)_ bour (A.S.) _a bower, chamber_ bourde (A.S.) _a game, joke_ bourdynge (A.N.) 297, _jesting_ bourn, _g._ bournes (A.S.) _a stream or river_ bowe (A.S.) 112, _a bough, branch_ bown (A.S.) 37, _ready_ boy (A.S.) 6 (?) boye (A.S.) 214, _a lad servant_ breden (A.S.) _to breed_. _pret. pl._ bredden brede (A.S.) _breadth_ breed (A.S.) _bread_ breeth (A.S.) 388, _breath_ breken (A.S.) _to break, tear_. _pret. s._ brak, 388. _part. pas._ y-broken, broke, y-broke, 416 breme (A.S.) 241, _vigorous, fierce, furious_. Chaucer, C. T. l. 1701, speaking of Arcite and Palamon, says they--"foughten breme, as it were bolles two," _fought as fiercely as two bulls_. In the Romance of Sir Amadas (Weber, p. 250) a person is described as coming "lyke a breme bare," _like a fierce boar_. It appears to be most commonly applied to animals. In the Towneley Mysteries, p. 197, Anna says to Cayphas, "Be not to breme," _be not too fierce_ brennen, brenne (A.S.) 360, _to burn_. _pret. s._ brende, 367. _part. pas._ brent bresten (A.S.) _to burst_, _pret. s._ brast, 127 brevet (A.N.) 5, _a little brief or letter_ brewestere (A.S.) 14, 47, _a woman who brews_ brid, _pl._ briddes (A.S.) _a bird_ bringen (A.S.) _to bring_. _pret. s._ broughte, broghte. _part. past_, y-brought, broght, 235 brocage (A.N.) 33, 289, _a treaty by a broker or agent_. It is particularly applied to treaties of marriage, brought about in this way. In Chaucer's Romance of the Rose, l. 6971, Fals Semblant says,-- I entremete me of _brocages_. I maken pece, and mariages. So in the Miller's Tale (C.T. 3375), it is said of Absolon, He woweth hire by mene and by _brocage_, And swor he wolde ben hir owne page. That is, he wooed her by the agency of another person, whom he employed to persuade her to agree to his wishes. broches (A.N.) _brooches, jewels_. broches, 362, _matches_ (?) brocour (A.N.) 31, 32, 45, 84, _a seller, broker, maker of bargains_ broke (A.S.) _a brook_ brok, _pl._ brokkes (A.S.) 119, _an animal of the badger kind_ brol (A.S.) 55, 494, 495, _a child, brat_. Reliquiæ Antiquæ, ii, 177:-- Whan hi commith to the world, hi doth ham silf sum gode, Al bot the wrech _brol_ that is of Adamis blode. brood (A.S.) _broad_ brotel (A.S.) 153, _weak, brittle, unsteady_ +brothels (A.S.) 496, _wretches, men of bad life_. In the Coventry Mysteries (Ed. Halliwell, p. 308), the term is applied to the damned who suffer punishment in hell:-- In bras and in bronston the _brethellys_ be brent, That wene in this werd my wyl for to werke. In another play in the same collection, p. 217, it is applied to the woman taken in adultery:-- Com forthe, thou bysmare and _brothel_ bolde. brouke (A.S.) 209, _to enjoy, use, to brook_ brugg, _pl._ brugges (A.S.) _a bridge_ bruneste (A.S.) _brownest_ buggen, bugge (A.S.) 412, _to buy_. _pres. pl._ biggen. _pret._ boughte. _part. act._ buggynge, 410 bummen (A.S. ?) 90, _to taste_ (?) burde (A.S.) 44, 404, _a maiden, damsel, lady_ burdoun (A.N.) 108, _a staff_ burel (A.N.) _a kind of coarse brown woollen cloth_. burel clerkes, 191. Tyrwhit (Glos. to Chaucer) thinks this means _lay clerks_. In the Canterbury Tales, l. 7453, the friar says:-- And more we se of Goddis secré thinges, Than _borel folk_, although that thay ben kinges, We lyve in povert and in abstinence, And _borel folk_ in riches and dispence. The hoste says (l. 15440)-- Religioun hath take up al the corn Of tredyng, and we _burel men_ ben schrympes. _Borel folk_ and _borel men_ evidently mean _laymen_ burgage (A.N.) 48, _lands or tenements in towns, held by a particular tenure_ burgeise (A.S.) _burgess, inhabitant of a borough_ burghe (A.S.) 135, _burgh, town_ burghe (A.S.) _castrated_, applied to a hog. burghe swyn, 34, _a barrow hog_ burjonen (A.N.) 299, _to bud, or spring_ burn (A.S.) _pl._ burnes, _a man_. buyrn, 341, 346 +burwgh (A.S.) 458, _a castle, palace, or large edifice_ busk, _pl._ buskes (A.S.) 223, _a bush_ busken (A.S.) 44, 167, _to busk, go, to array, prepare_ buxom (A.S.) _obedient_. buxomnesse, _obedience_ C. K. caas (A.N.) _case_ cacchen (A.S.) 236, _to catch, take_. _part. past_, caught, 361 cachepol (A.S.) 372, 373, _a catchpole_ kaiser, kayser (A.S.) 404, _an emperor_ cammoke (A.S.) 414, a weed more commonly known by the name of _rest-harrow (anonis)_ kan (A.S.) _can_ capul, caple (A.N.) 354, _pl._ caples, 415, 416, _a horse_ (said to be derived from the Low-Latin _caballus_) caractes (A.N.) 233, _characters_ cardiacle (Gr.) 266, 430, _a disease affecting the heart_ careful (A.S.) _pl._ carefulle, 403, _full of care_ carien (A.S.) _to carry_ caroyne, careyne (A.N.) _carrion, flesh, a corpse_ carpen (A.N.) 356, 400, _to talk, chat, tell_. _part. pas._ y-carped, 313 +cary (A.N. ?) 475, _a kind of coarse cloth_ casten (A.S.) _to cast_ catel (A.N.) 70, 78, 175, 437, _goods, property, treasure, possessions_ cauken (A.S. ?) 223, 241, a technical term, applied to birds at their time of breeding. It is found in the St. Albans Book of Hawking, 1496, sign. A. i.; "And in the tyme of their (the hawks') love, they calle, and not _cauke_." kaurymaury, 81, _care, trouble_? +cautel (A.N.) 469, _a cunning trick_ kaylewey ( .) 334 (?) kemben (A.S.) 174, _to comb_ kene (A.S.) _sharp, earnest_ kennen, kenne (A.S.) 355, 396, 410, _to teach_, _pres pl._ konne, 3. _imperat._ kenne (_teach_), 20. _pret._ kenned, 67, 241, kennede, 409 kepen, kepe (A.S.) _to keep, to abstain_, 60. _pret. pl._ kepten, 235, 404. have kepe this man, 352, _have this man to keep_ kernelen (A.N.) 113, _to embattle a building, build the battlements_ kerse (A.S.) 174, _cress_ kerven (A.S.) _to carve_. +_part. past_, y-corven, 460 kerver, 184, _a sculptor_ cesse (A.N.) 375, _to end, cease_ kevere (A.N.) 445, _to recover_ kex (A.S.) 361, _the dried stalk of hemlock_ chace (A.N.) 351, _to race, to go fast_ chaffare (A.S.) 131, 292, 301, 305, 338, _to deal, traffic, trade_ chaffare (A.S.) 3, 31, 85, 268, 305, _merchandise_ chalangen (A.N.) _to challenge, claim_. chalangynge, 82. chalanged, 87 chapitle (A.N.) _a chapter_ +chaple (A.N.) 485, _a chapel_ chapman (A.S.) _a merchant, buyer_ +chapolories (A.N.) 483, _chapelaries_ +charthous (A.N.) 490, _Carthusians_ chastilet (A.N.) _a little castle_ chatre (A.N.) 287, _to chatter_ chauncelrie (A.N.) _chancery_ cheke (A.S.) 68, _the cheek_, maugree hire chekes, 68. We have in Chaucer, _maugré thin eyen_, _maugré hire hed_, &c. See Tyrwhit's Gloss, v. _Maugre_. One of these instances is exactly analogous to the passage of Piers Ploughman (C. T. l. 6467):-- And happed, al alone as sche was born, He saugh a mayde walkyng him by-forn, Of which mayden anoon _maugré hir heed_, By verray fors byraft hir maydenhed. cheker (A.N.) _the exchequer_ chele (A.S.) 176, 439, _cold_ chepen (A.S.) 296, _to buy_ chepyng (A.S.) 68, 135, _market, sale_ cherl (A.S.) 210, _pl._ cherles, 337, 375, _a serf, peasant, churl_ +cherlich (A.N.) 485, _richly, sumptuously_ chervelle (A.S.) 134, _chervil, a plant which was eaten as a pot-herb (cerefolium)_ chese (A.S.) 296, _to choose_ cheeste, cheste (A.S.) 33, 169, 253, _dissension, strife, debate_ cheve (A.N.) 375, _to compass a thing, to succeed, or bring to an end, to obtain, adopt_. _pres. s._ cheveth, 287. _pret. pl._ cheveden, 3, chewe, 381, 439. lat hem chewe as thei chosen, _let them take as they choose_ chewen (A.N.) 26, 490, _to eschewe_ chibolle (A.N.) 134, _a kind of leek_, called in French _ciboule_ chicke, _pl._ chicknes, 67 (A.S.) _a chicken_ chevysaunce (A.N.) 92, 426, _an agreement for borrowing money_ chiden (A.S.) _to chide_ child (A.S.) _a child_. _gen. pl._ childrene, 72 chymenee (A.N.) 179, _a fire-place_ chirie-tyme, 86, _cherry-time_ chyvelen (A.S. ?) 88, _to become shrivelled_ +chol (A.S.) 464, _the jowl_ kidde, _see_ couthen kirk (A.S.) _a church_ kirtel (A.S.) _a kirtle, frock_ kissen (A.S.) 395, _to kiss_. _pret. s._ kiste, 394 kith, kyth (A.S.) 55, 324, 400, _relationship, family connection_. to kith and to kyn, 268, _to family connection and kindred_ kitone (A.N.) _kitten, young cat_ clawe (A.S.) 274, _to brush, to stroke_ clene (A.S.) _pure, clean_. clenner, 410, purer. clennesse, _purity, cleanness_ clepen, clepe (A.S.) _to call_. _pret._ cleped, 436. _part. pas._ cleped, 174 clergie (A.N.) _science, clergy_ clerk (A.N.) _pl._ clerkes, _gen. pl._ clerkene, 72, _a scholar_ cler-matyn (A.N.) 135, _a kind of fine bread_ cleven (A.S.) _to split, cleave_ (intransitive). _pret. s._ cleef, 373 cleymen (A.N.) 389, _to claim_. _pret. s._ cleymede, 430 cliket (A.N.) 114, _a kind of latch key_. cliketten, 114, _to fasten with a cliket_. Tyrwhit explains the word simply as meaning a key--but in Piers Ploughman it is put so in immediate apposition with the word key, that it must have differed from it. In Chaucer, C. T. 9990, et seq. it appears to be the key of a garden gate:-- This freissche May, that I spake of so yore, In warm wex hath emprynted the _cliket_ That January bar of the smale wiket, By which into his gardyn ofte he went; And Damyan, that knew al hir entent, The _cliket_ counterfeted prively. In a document of the date 1416, quoted by Ducange, v. _Cliquetus_, it is ordered that, Refectorarius semper teneat hostium refectorii clausum _cum cliqueto_ clyngen (A.S.) 276, _to shrink, wither, pine_. Reliq. Antiquæ, vol. ii, p. 210:-- When eld me wol aweld, mi wele is awai; Eld wol keld, and _cling_ so the clai. clippe (A.S.) 359, 394, _to embrace, enfold_ clips (A.N. ?) 377, _an eclipse_ clyven (A.S.) 367, _to cleave, stick to_ clokken (A.N.) 45, _to limp or hobble, to walk lamely_ clomsen (A.N.) 276, _to shrink or contract_. A verb used often in the Wycliffite Bible. In Prompt. Parv. aclomsid. clooth (A.S.) _cloth_ clouch (A.S.) _pl._ clouches, _a clutch_ clouten (A.S.) _to patch, mend_. _part. past_, y-clouted, 120 clucche (A.S.) 359, _to clutch, hold_ knappe (A.S.) 133, _a knop, a button_ knave (A.S.) 14, 66, _a servant lad_ +knoppede (A.S.) 476, _full of knobs_ knowelichen (A.S.) _to acknowledge_. _pret. s._ kneweliched, 239, 407. _part. act._ knowelichynge, 400 knowes (A.S.) 98, _knees_ knowen, knowe (A.S.) 408, _to know_, _pres. pl._ knowen. _pret. s._ knew, 232. _pl._ knewen, 237. _part. pas._ knowen, knowe coffe (A.S. ?) 120, _a cuff_ +cofrene (A.N.) 455, _to put in a coffer_ coghen (A.S.) 367, _to cough_ coke (A.S.) _a cook_ cokeney (A.N.) 134, _some kind of meager food, probably a young or small cock, which had little flesh on its bones_. This meaning of the word (which has been misunderstood) may be gathered from a comparison of the passage in Piers Ploughman with one in the "Turnament of Tottenham," where the writer intended to satirize the poorness of the fare:-- At that fest were thei servyd in a rich aray, Every fyve and fyve had _a cokeney_. Heywood, in his Proverbs, part i, chap. xi, gives a proverb in which the word is evidently used in the same sense, and appears to be intentionally contrasted with a _fat hen_:-- --Men say, He that comth every daie shall have _a cocknaie_, He that comth now and then, shall have a fat hen; But I gat not so muche in comyng seelde when, As a goode hens fether or a poore egshell. I think that _cokenay_ in Chaucer is the same word, used metaphorically to signify a person without worth or courage (C. T. 4205):-- And when this jape is tald another day, I sal be hald a daf, _a cokenay_. coker (A.S.) 120, _a short stocking, or glove, a sheath_ coket (A.N.) 135, _a kind of fine bread_ cokewold (A.N.) 75, _a cuckold_ cole (A.N.) 134, _cabbage_ coler (A.N.) _a collar_ collen (A.N.) 203, _to embrace, put one's arms round a person's neck_, in French, _accoller_ colomy (A. .) 267 (?) colvere (A.S.) 319, _a dove, pigeon_ come (A.S.) 416, _to come_. _pres. s._ he comth, 18, 332. _pret. s._ cam, kam, coom, 168, com, 400. _pl._ comen, 438, come, 235, 237, 430, coome, 416, coomen, 438. _subj._, til he coome, 328, er thei coome, 353 comsen (A.N.) 23, 24, 49, 77, 81, 119, 136, 152, 244, 372, _to begin, commence, to endeavour_. _pret. s._ comsede, 402, 403. comsynge, 382 comunes (A.N.) 80, 420, _commons, allowance of provision_ confus (A.N.) _confused_ congeyen, congeien (A.N.) 258, _to give leave, dismiss_ congie (A.N.) 258, _leave_ konne (A.S.) 401, 408, 437, _to learn, know_. _pres. s._ kan. _pret._ kouthe, 411, koude. _subj._ in case that thow konne, 424, and thou konne, 397, _if thou know_. _pret. act._ konnyng, 206, _knowing_ konnynge (A.S.) 409, _knowledge, science, cunning_ contenaunce (A.N.) 2, 203, _appearance, gesture, carriage_ contrarien (A.N.) 367, _to go against, vex, oppose_ contree (A.N.) _a country_ contreve (A.N.) _to contrive_. contreved, _contrived_ conying (A.N. ?) _a rabbit_ copen (A.N.) 51, _to cover with a cope, like a friar_ coppe (A.N.) 44, 191, _a cup, basin_ coroune (A.N.) _a crown_ corounen (A.N.) _to crown_. _part. p._ y-corouned cors (A.N.) 295, _the body_ corsaint (A.N.) 109, _a relique, the body of a saint_ corsen (A.S.) 305, _to curse_ corsede (A.S.) _cursed_. corseder, 421, _more cursed, worse_ cost (A.N.) 33, 151, 376, _a side, region_ costen (A.N.) _to cost_. _pret. s._ costed, 13. _part. pas._ costned, 13 cote (A.S.) 152, _a cottage, cot_ coten (A.N.) 51, _to dress in a coat_ +cotinge (A.S.) 468, _cutting_ coupable (A.N.) 366, _guilty, culpable_ coupe (A.N.) 44, 95, _a cup_ coupen (A.N.) _to cut out, fashion_ (?) _part. past_, y-couped, 370 courben (A.N.) 19, 28, _to bend, stoop_ courtepy (A.N.) 82, 128, _a short cloak of coarse cloth_ couthen (A.S.) 87, _to make known, discover, publish_. _pret._ kidde, 103, 269 +couuen (A.S.) 473, perhaps an error in the old printed text for _connen_ coveiten (A.N.) _to covet_ covent (A.N.) 428, _a convent_ coveren (A.N.) 238, _to recover_ cracchen (A.S.) 211, 322, _to scratch_ crafte (A.S.) _craft, art_. crafty-men, 121, _artisans_ creaunt (A.N.) 239, _believing_ crepen (A.S.) _to creep_. _pret. s._ crope, _pl._ cropen cryen (A.N.) _to cry_. _pret. s._ cried, cryde, 374, _pl._ cryden, cride croft (A.S.) _a small inclosed field, a croft_ crokke (A.S.) 412, _a pot, pitcher, vessel of earthenware_ +crom-bolle (A.S.) 476, _a crum-bowl_ crop (A.S.) 332, 334, _the head or top of a tree or plant_; hence the expression "root and crop," still in use cropiers (A.N.) _the housings on the horse's back_ croppen (A.S.) 319, _to eat (said of a bird), to put into its crop or craw_ crouche (A.N.) 109, _a cross_. Hence is derived the name of _the Crutched Friars_ +crouken (A.S.) 495, _to bend_ +crucchen (A.S.) 495, _to crouch_ cruddes (A.S.) _curds_ cruwel (A.N.) 269, _cruel_ ku, _pl._ kyen (A.S.) 125, _a cow_ kulle (A.S.) 344, kille, 434, _to kill_. _pret. s._ kilde, 431. _part. past_, kulled, 339. to kulle, 338 culorum (_Lat._) 60, 198, _the conclusion or moral of a tale_ cultour (A.S.) 123, kultour, 61, _a culter, blade_ cuppe-mele (A.S.) 90, _cup by cup_ kutte, 79 (A.S.) _to cut_. _imperat._ kut, 75. _pret. pl._ kitten, 128 kynde (A.S.) _nature, race, kind_ kynde (A.S.) _natural_. kyndeliche, 382, _naturally_ kyng (A.S.) _pl._ kynges. _gen. pl._ kyngene, 21, 400, _a king_ kyng-ryche (A.S.) _a kingdom_ kyn, _gen. s._ kynnes (A.S.) 40, _kin, kind_. This word is used in the genitive case in such phrases as the following: of foure kynnes thynges, 151, _of four kinds of things_. othere kynnes men, 177, _other kinds of men_. none kynnes riche, 213, _no kind of rich men, or rich men of no kind_. many kynnes maneres, 359, _many sorts of manners_. any kynnes catel, 400, _any kind of property_ D. daffe (A.S.) _a fool_ daggen (A.S.) 433, _to dag, to cut the edges of the garment in jagged ornaments, as was the custom at this period_ daren (A.S.) _to dare_. _pres. pl._ dar, 10, 280. _pret. s._ and _pl._ dorste, 11, 42, 253, 393 dawe (A.S.) 380, _dawn_. _pret. s._ dawed, 395 dawnten (A.N.) 319, _to tame_,--also, _to daunt, to fear_ decourren (A.N.) 285, _to discover, lay open, narrate_ dedeynous (A.N.) 156, _disdainful_ deed (A.S.) _dead_ deen (A.N.) _a dean_ dees (A.N.) _dice_ deef (A.S.) _pl._ deve, 403, _deaf_ defende (A.N.) 47, 485, _to forbid, prohibit_ defien, defyen, defie (A.N. ?) 84, 100, 141, 298, _to digest_ defyen (A.N.) _to defy_. _pret. s._ defyed, 429 degised (A.N.) 2, _disguised_ deyen (A.S.) _to die_. _pret. s._ deide, 214. to dye, 352 deyntee (A.N.) 205, _dainty, niceness, preciousness_ deys, dees (A.N.) 139, 250, _the dais, or high table in the hall_ deitee (A.N.) _deity, godhead_ del, deel (A.S.) _part, portion_. tithe deel, 323, _tenth part_ delen, dele, deelen (A.S.) 47, 175, 218, _share, distribute, give, deal_. _pres._ ye deele, 144 deliten (A.N.) _to delight, take pleasure_ delitable (A.N.) _delightful, pleasant_ delven (A.S.) 417, _to dig, bury_. _pret. pl._ dolven, 128. _part. pas._ dolven, 128, 293 delvere (A.S.) _a digger, delver_ demen (A.S.) _to judge_. _pret._ demede dene (A.S.) 373, _din, noise_ dene (A.N.) _a dean_ departable (A.N.) 355, _divisible_ depper (A.S.) 307, _deeper_ dere (A.S.) 140, 349, 370, _to injure, hurt_ derely (A.S.) 396, _expensively, richly_ dereworthe (A.S.) _precious, honourable_ derk (A.S.) _dark_ derne (A.S.) 38, 249, _secret_ destruyen, destruye (A.N.) 361, _to destroy_. _pret. s._ destruyed, 340 dette (A.N.) _pl._ dettes, _a debt_ devoir (A.N.) _duty_ devors (A.N.) 433, _divorce_ dya (A.N.) 435, _dyachylon_ diapenidion, 84, _an electuary_ dido (A. .) 256, _a trifle, a trick_ dighte (A.S.) 134, _to fit out, make, dispose, dress_. _pret. s._ dighte, 396 +digne (A.N.) 472, _worthy_ digneliche (A.N.) _worthily, deservedly_ dyk, 417 (A.S.) _dych, a ditch_ dikere, dykere (A.S.) 96, _a ditch or foss digger, ditcher_ dymes (A.N.) 326, _tithes_ dymme (A.S.) 388, _dark_. _adv._ dymme, 184, _darkly_ dymmen (A.S.) 98, _to become dim or dark_ dyngen (A.S.) 62, 125, 193, 295, _to strike, ding, knock_ dynt (A.S.) 370, _a blow, knock_ disalowed (A.N.) 281, _disallowed, disapproved. disalowyng_, 282, _disapproving_ discryven (A.N.) _to describe_ disour (A.N.) _a player at dice_ disour (A.N.) 120, _a teller of tales_ dyssheres (A.S.) 96, _a female who makes dishes_ +distrie (A.N.) 478, _to destroy_ doel (A.N.) 100, 124, 368, _grief, lamentation_ doughtier (A.S.) 83, _more doughty, more to be feared_. doghtiest, 403, _bravest_. doghtiliche, 371, _doughtily, bravely_ doke (A.S.) 81, 352, _a duck_ dole (A.S.) 47, _a share, portion_. Another form of _del_. donet (A.N.) 89, _grammar, elements, first principles_, from Donatus. See note on l. 7944 domesman (A.S.) 414, _a judge_ dongeon (A.N.) _a fort, the chief tower of a castle_ doom, dome (A.S.) _pl._ domes, _judgment_ doon (A.S.) _to do_. _pres. sing._ dooth, _pl._ doon, don. _pret. s._ dide, _pl._ diden, 278, 392, dide, 389. _part. pas._ doon, do. _imperat. pl._ dooth, 152. to doone, 226, 263 dore-tree (A.S.) _a door post_ +dortour (A.N.) 463, _a dormitory_ doted (A.S.) _foolish, simple_ doughtres (A.S.) _daughters_ doute (A.N.) _fear, doubt_ dowen (A.N.) _to endow_. _pret._ dowed, 325, _endowed_ dowve (A.S.) 319, _a dove_ draf (A.S.) 173, 419, _dregs, dirt_. Things thrown away as unfit for man's food, particularly the dust and husks of corn after it has been threshed. Chaucer's Parson (C. T. l. 17329) says:-- Why schuld I sowen _draf_ out of my fest, Whan I may sowe whete, if that me lest? +drane (A.S.) 493, _a drone_ drawen (A.S.) _to draw_. _pret. s._ drough, 89, 98. drogh, 280, 437. drow, 376, _pl._ drowen, 222. _part. pas._ drawe, 175 +drecchen (A.S.) 478, 480, _to vex, grieve, oppress_ drede (A.S.) 434, _to dread, fear_. _pres. s._ he drat, 165. _pret. s._ dredde, 280. _pl._ dradden, 429. _imperat._ dred, 17 dredfully (A.S.) 352, _fearfully, terrified_ dregges (A.S.) 419, _dregs_ dremels (A.S.) 148, 247, _a dream_ drenchen, drenche (A.S.) 154, 237, _to drown_. _pret. pl._ a-dreynten, 198 drevelen (A.S.) 175, _to drivel_ drye (A.S.) 276, _thirst_ drien (A.S.) 16, _to be dry, thirsty_ drihte (A.S.) 262, _lord_. drighte, 279 drinken (A.S.) _to drink_. _pret. s._ drank, _pl._ dronken, 277, dronke, 278. _part. pas._ dronken, y-dronke, 354 dryven (A.S.) _to drive_ droghte (A.S.) 134, _a drought, deficiency of wet_ dronklewe (A.S.) 156, _drunken, given to drink_. The word occurs in Chaucer, C. T. l. 7625:-- Irous Cambises was eek _dronkelewe_, And ay delited him to ben a schrewe. Again (C. T. l. 12426):-- Seneca saith a good word douteles: He saith he can no difference find, Betwix a man that is out of his mind, And a man whiche that is _dronkelew_. The word used by Seneca is _ebrius_ drury (A.N.) 20, _courtship, gallantry_ duc (A.N.) 414, _a duke_. _pl._ dukes, 388 +duen (A.N.) 496, _to endue, or endow_ E. ech (A.S.) _each_. echone (i. e. _each one_) _every one, each_ edifie (A.N.) 371, _to build_ edwyte (A.S.) 99, _to reproach, blame, upbraid_ eest (A.S.) _east_ eft (A.S.) 354, 371, _again_ eggen (A.S.) 19, 386, _to egg on, urge, incite_ egreliche (A.N.) 334, 418, _sourly, bitterly_ +ey (A.S.) 464, _an egg_ eighe (A.S.) 180, 190, 306, _pl._ eighen, 5, 80, 127, eighes, 33, _the eye_ eylen (A.S.) _to ail_ eyr (A.N.) _air_ elde (A.S.) _old age_ elenge (A.S.) 12, 179, 425, _mournful, sorrowful_. elengliche, 231, _sorrowfully, in trouble_ eller (A.S.) 19, ellere, 168, _an elder tree_ ellis (A.S.) 6, _else, otherwise, at other times_ enbawmen (A.N.) _to embalm_. _pret. s._ enbawmed, 352 enblaunchen (A.N.) 301, _to whiten over_ engyne (A.N.) 384, _to contrive, lay a plan, catch_ engleymen (A.N.) 298, _to beslime_ engreyned (A.N.) 29, _powdered_ enselen (A.N.) _to put a seal to_ +entayled (A.N.) 462, _carved_ entre-metten (A.N.) 226, 263, _to intermeddle_ envenyme (A.N.) _venom, poison_ er (A.S.) _before, formerly_ erchdekenes (A.N.) _archdeacons_ ere (A.S.) _pl. eris, the ear_ erien, erie, erye (A.S.) 117, 138, _to plough_. _pret. pl._ eriede, 411. _part. past_, eryed, 117 eerl. _pl._ erles (A.S.) _an earl_ ernynge (A.S.) 418, _running_. _see_ yerne ers (A.S.) 87, 180, 191, _the fundament, podex_ erst (A.S.) _first, most before_, _superl. of_ er eschaunge (A.N.) _exchange_ eschetes (A.N.) 75, _escheats_ ese (A.N.) _ease_ eten, ete (A.S.) 386, _to eat_. _pret. s._ eet, 100, 135, 146, 241, &c. _pl._ eten, 114, 248, ete, 278. _part. pas._ eten, 354. +evelles (A.S.) 465, _without evil_ even (A.S.) _equal_. even-cristen, _equal christian, or equal by baptism_; _fellow-christian_, evene, 76, _evenly, equally_. evene forth, 356, _equally_ +evesed (A.S.) 460, _furnished with eaves_ evesynge (A.S.) 361, _the ice which hangs on the eaves of houses_ ewage (A.N.) 29, _a kind of precious stone_ expounen (A.N.) 290, _to expound, explain_ F. fader (A.S.) 361, _a father_ fayn (A.S.) _fain, glad_ faiten (A.N.) 144, 308, _to beg, idle, to flatter_. _pret. pl._ faiteden, 3. faityng, 175, _deceiving_ faiterie (A.N.) 207, _flattery, deception_ faitour (A.N.) _a deceiver, an idle lazy fellow, a flatterer_ faithly (A.N.) 400, _truly, properly_ fallen (A.S.) _to fall_. _pres. s._ he falleth. _pret. s._ fel, 280, 297, fil, 278, 312, 374, fille, 285, 336, _pl._ fellen, felle, 336, 388. _part. pas._ fallen, 375 fals (A.N.) _false, falseness_. falshede, _falsehood_. falsliche, 390, _falsely_ fangen (A.S.) 111, fonge, 282, 336, _to take, take hold of_. _pret. s._ _under_-feng, 19, _under_-fonged, 209. _part. past_, _under_-fongen, 115, 211 faren, fare (A.S.) 197, _to go, fare_. _pret. s._ ferde, 443, _pl._ ferden, 168 _part. past_, faren 77, 123, 228 fare (A.S.) 376, _proceeding, manner of going on, fare_ fasten (A.S.) _to fast_ fauchon (A.N.) 295, _a sword, falchion_ faunt (A.N.) 134, 144, 336, 403, _a child, infant_ fauntekyn (A.N.) 259, _a young child_ faunteltee, fauntelté (A.N.) 204, 304, _childishness_ faute, _pl._ fautes (A.N.) 179, _a fault_ fauten (A.N.) _to want_. _pret._ fauted, 163 favel (A.N.) 28, 30, _deception by flattery, cajolery_ feble (A.N.) 355, _feeble, weak_ fecchen (A.S.) 39, 385, 410, _to fetch_. _pres. s._ I fecche, thow fettest, 390. _pret. s._ fet, fette, 36, 104, 202, 385. _pl._ fetten, 134. _part. pas._ fet, 444, fette water at hise eighen, _threw water at his eyes_; to fetch a thing at another, for, to throw, is an expression still in use feden (A.S.) _to feed_ fee (A.S.) _property, money, fee_ feere (A.S.) 367, _pl._ feeres, feeris, _companion_ feere (A.S.) 256, 367, 376, _fear_ feet (A.N.) 26, _a deed, fact_ feffement (A.N.) 32, _enfeofment_ feffen (A.N.) 33, 37, _to infeof, to fee, present_ feynen (A.N.) _to feign, dissemble_ feyntise (A.S.) 77, _faintness, weakness_ feire (A.N.) _a fair_ fel (A.S.) _the skin_ fele (A.S.) _many_. fele fold, _manyfold_ fellen (A.S.) _to fell, kill_ felonliche (A.N.) 390, _like a felon, in manner of a felon_ +fen (A.S.) 476, _mud, mire_ fend (A.S.) _pl._ fendes, _a fiend, devil_. fyndekynes, 391, _little fiends_ fennel-seed (A.S.) 95, _the seed of sweet-fennel was formerly used as a spice_ fenestre (A.N.) 285, 370, _a window_ fer (A.S.) _far_ fere (A.S.) 140, _to frighten_ ferly (A.S.) _pl._ ferlies, _a wonder_, 196, 253, 376 ferie (A.N.) 270, _a week-day_ ferme (A.N.) 403, _adv._ _firmly_ fermed (A.N.) 177, _strengthened_ fernyere (A.S.) 103, 228, _in former times_ fernmerye (A.N.) 253, _the infirmary_ +ferrer (A.S.) 463, _further_ ferthe (A.S.) 413, _fourth_ festnen (A.S.) _to fasten_. _part. pas._ fest, 35 festynge (A.N.) _feasting_ festu (A.N.) 190, _a mote in the eye_. (festuca, _Lat._) fetisliche, 28, fetisly, 38 (A.N.) _elegantly, neatly, featously_ fibicches (A.N. ?) 186 (?) +fichewes (A.S.) 468, _a kind of weasel_, called a _fitchet_ in Shropshire +fyen (A.N.) 487, _to say, fy!_ The exclamation, _fy!_ was originally one of disgust, occasioned by anything that stunk, according to the old distich (MS. Cotton, Cleop. B. ix, fol. 11, v^o. of the thirteenth cent.):-- _Phi_, nota _foetoris_, lippus gravis omnibus horis, Sit _phi_, sit lippus semper procul, ergo Philippus! fiers (A.N.) _proud, fierce_ fighten (A.S.) _to fight_. _pret. s._ faught, 391, 402. _pl._ foughten. _part. pas._ y-foughte, 126, 336 fyle (A.N.) 86, _a daughter, girl_, apparently used here in the sense of a _common woman_; as they say now in French, _elle n'est qu'une fille_, she is no better than a strumpet fyn (A.N.) 403, _fine, clever_ fynden (A.S.) _to find, to furnish_. _pres. s._ he fynt, 73, 146, 305, 367. _pret. s._ fond, foond, 219, 304, 312 fir (A.S.) 360, _fire_. fuyr, _fire_ fithele (A.N.) 272, _to fiddle_. fithele, 165, _a fiddle_ flappen (A.S.) _to strike with a flail or with any flat loose weapon_. _pret. pl._ flapten, 128 flatten (A.N.) _to slap_. _pret. s._ flatte, 104 flawmbe, flaumbe (A.N.) 360, 362, _a flame_ flawme (A.S.) 243, _to emit a fetid exhalation_ (?) flawmen (A.N.) 361, _to flame_. flawmynge, 360, _flaming_ fle, 40, fleen, 168, 366 (A.S.) _to fly_. _pret. s._ fleigh, 40, 351, 353, 402, 435. _pl._ flowen, 42, 128. fledden, 42 fleckede (A.S.) 222, _spotted_ flesshe (A.S.) _flesh_ fleten (A.S.) 237, _to float, swim involuntarily_ flittynge (A.S.) 206, _disputing, flyting_ flobre (A.S. ?) 274, _to slobber_ (?) florisshe (A.N.) 291, _to adorn_ floryn (A.N.) 74, _a florin_ (a gold coin) +flurichen (A.N.) 479, _to flourish_ fode (A.S.) _food_ +foynes (A.N.) 468, _a kind of marten, of which the fur was used for dresses_ fold, foold (A.S.) 24, 141, 243, _the world, the earth_ fole (A.S.) _a foal_ follede, 321, _baptized_. see _fullen_ +folloke (A.S.) 489 (?) folvyle (A.N.) 410 (?) folwe, folwen (A.S.) 355, _to follow_. _pres. pl._ folwen. _pret. s._ folwed, folwede, 353. _pl._ folwede, 301. _part. past_, folwed folwere (A.S.) _a follower_ fonden (A.S.) 238, _to try, tempt, inquire_. _pret. s._ fonded, fondede, 315, 344, 353 fondynge (A.S.) 291, _a temptation, undertaking_ fongen, _see_ fangen foot (A.S.) _a foot_. foote, 354, _on foot_ for (A.S.) _for, for that, because_; for-thi, _because, therefore_ for-, in composition in verbs derived from the Anglo-Saxon, conveys the idea of privation or deterioration, and answers to the modern German ver-. It is preserved in a few words in our language, such as _forbid_, _forbear_, _forlorn_, &c. The following instances occur in Piers Ploughman:-- for-bete (A.S.) _to beat down, beat to pieces, or to death, beat entirely_. _part. past_, for-beten, 436 for-bode (A.S.) _denial, forbidding_ for-biten (A.S.) 332, _to bite to pieces_ for-doon, for-do (A.S.) 78, 163, 371, _to undo, ruin_. _pret. s._ for-dide, 340, 390. _part. past_, for-do, 262, for-doon, 371 for-faren (A.S.) 303, _to go to ruin, perish, to fare ill_ for-freten (A.S.) 332, _to eat to pieces_ +for-gabben (A.N.) 488, _to mock_ for-yeten (A.S.) 362, _to forget_. _pret. s._ for-yat, 205 for-gyven (A.S.) _to forgive_. _pret. s._ 374. _part. pas._ for-gyve, 365 for-glutten (A.S.) 178, _to devour, swallow up_ for-pynede (A.S.) 126, _pined or starved to death, wasted away, niggardly_. Chaucer, C. T. l. 1453:-- In derknes and orrible and strong prisoun This seven yeer hath seten Palamon, _For-pyned_, what for woo and for destresse. And C. T. l. 205:-- He was not pale as a _for-pyned_ goost. In this latter place Tyrwhit seems to interpret it as meaning _tormented_ for-shapen (A.S.) _to unmake_. _pret. s._ for-shapte, 365 for-sleuthen (A.S.) 103, _to be spoilt from lying idle_ for-stallen (A.S.) 68, _to hinder, forestall, stop_ for-sweren (A.S.) 170, _to perjure, swear falsely_. _part. pas._ for-sworen, 418, forsworn for-thynken (A.S.) 167, _to repent, beg pardon_ for-wandred (A.S.) 1, _worn out with wandering about_ for-wanye (A.S.) 79, _to spoil_ +for-werd (A.S.) 476, 494, _worn out_ for-yelden (A.S.) 133, 257, _to make a return for a thing, repay_ forbisne (A.S.) 152, _an example, similitude, parable_ forceres (A.N.) 186, _coffers_ fore-ward, for-ward, for-warde (A.S.) 65, 119, 206, _a bargain, promise_ for-goer (A.S.) 39, _a goer before_ for-goers (A.S.) 31, _people whose business it was to go before the great lords in their progresses, and buy up provisions for them_ formest (A.S.) 186, 403, _first, foremost_ +formfaderes (A.S.) 498, _first fathers_ formour (A.N.) 160, 358, _a creator, maker_ forreyour (A.N.) 430, _a scout, forager_ forster (A.N.) 354, _a forester_ +forytoures, 465, perhaps an error of the press in the old edition for _fautoures_ forwit (A.S.) 87, _prescience, forethought, anticipation_ fostren (A.S.) 360, _to foster_ foulen (A.S.) 414, _to defoul_ fowel (A.S.) _a fowl, bird_ fraynen (A.S.) _to ask, inquire, question_. _pret. s._ frayned, 18, 109, 151, 341, 370 +fraynyng (A.S.) 452, _questioning_ frankeleyn (A.N.) 398, _a large freeholder_, in rank in society classed with, but after, the _miles_ and _armiger_. See Tyrwhit's note on the Canterbury Tales, l. 333 frayel (A.N.) 252, _a wicker basket_. See note. In the romance of Richard Coeur de Lion, l. 1547, King Richard says:-- Richard aunsweryth, with herte free, Off froyt there is gret plenté; Fyggys, raysyns, in _frayel_, And notes may serve us fol wel. fraytour (A.N.) 192, 463, _a refectory_ freke (A.S.) 74, 87, 130, 132, 188, 203, 246, 250, 341, _man, fellow_ frele (A.N.) _frail_ freletee (A.N.) 46, frelete, 367, _frailty_ fremmed (A.S.) 303, _strange_ frere (A.N.) _a friar, brother_ frete (A.S.) 265, _to fret_ frete, freten (A.S.) 33, _to eat, devour_. _pret. s._ freet, 381 fretien (A.S.) _to adorn_. _part. p._ fretted fryth (A.S.) 224, 241, 355, _an inclosed wood_ frythed (A.S.) 112, _wooded_ frounces (A.N.) 265, _wrinkles_ fullen (A.S.) 322, _to full cloth_ fullen (A.S.) 176, _to become full_ fullen (A.S.) _to baptize_. _pret. s._ follede, 321. _part. past_, y-fulled, 398 fullynge (A.S.) 244, 322, 398, _baptizing, baptism_ furwe (A.S.) _a furrow_ fust (A.S.) 356, _the fist_ G. Y. gabben (A.N.) 53, _to joke, trifle, tell tales_. gabbyng (A.N.) 423, _joking, idle talk_ gadelyng (A.S.) 434, gedelyng, 165. _pl._ gedelynges, 171, gadelynges, 68, _a vagabond_. In Anglo-Saxon the word _gædeling_ means a companion or associate, apparently without any bad sense. Thus the romance of Beowulf speaks of the armour of one of the heroes:-- þæt Onela for-geaf, his gædelinges guð-ge-wædu. _which Onela had given him, the war-weeds of his comrade, the ready implements of war._ This, and most of the other similar Anglo-Saxon words, applied to their heroes and warriors, became degraded under the Anglo-Normans. We may mention as other examples the words, _fellow_, _renk_, _grom_, _wye_, &c. +gaynage (A.N.) 462, _profit_ gaynesse (A.N.) 178, _gaiety_ galoche (A.N.) 370, _a shoe_. The word occurs in Chaucer galpen (A.S.) 252, _to belch_ gamen (A.S.) _play_ gangen, gange (A.S.) _to go_ +garites (A.S.) 463, _garrets_ garnementz (A.N.) 379, _garments, ornaments_ gare (A.S.) _to make or cause to do a thing_. _pret. s._ garte, 22, 80, 135, 321, gart, 84, gerte, 428 gate (A.S.) 67, 171, 383, _way, going_. go thi gate, 351, 445, _go thy way_. this ilke gate, 354, _this same way_ yate (A.S.) 385, 406, _a gate_ geaunt (A.N.) 384, _a giant_ gentile (A.N.) 26, 174, 175, _gentle, genteel_ gentilliche (A.N.) 44, _beautifully, finely, genteelly_ gentrie (A.N.) 370, _gentility_ gerl (A.S.) _pl._ gerles, girles, gerlis, 17, 184, 369, _youth of either sex_. In the Coventry Mystery of the Slaughter of the Innocents (p. 181) one of the knights engaged in the massacre says:-- I xall sle scharlys, And qwenys with therlys, Here _knave gerlys_ I xal steke. Forthe wyl I spede, To don hem blede, Thow _gerlys_ grede, We xul be wreke. gerner (A.N.) _a garner_ gesene (A.S. ?) 262, _rare, scarce_ gesse (A.S.) _a guess_. up gesse, 102, _upon guess, by guess_ gest, _pl_. gestes (A.N.) _a deed, history, tale_ gest (A.S.) 312, _a guest_ geten, gete (A.S.) _to get_. _pres. pl._ geten. _pret. s._ gat, thow gete, 386, 389, 390, getest, 390, _part. past_, geten, 375, gete, 403 yiftes (A.S.) 49, _gifts_ gyle (A.S.) _guile, deceit_ gilour (A.S.) _a deceiver_ gyn (A.N.) 384, _a trap, machine, contrivance_ gynful (A.N.) 186, _full of tricks or contrivances_ gynnen (A.S.) _to begin_. _pret. sing._ gan, 2. _pl._ gonne, 158, gonnen, 262. gynnyng, _beginning_. The preterite is frequently used as an auxiliary verb to form with others a kind of imperfect or preterite, as, gan drawe, 352, _drew_; gan despise, 374, _despised_ gyen (A.N.) 39, _to rule_ gyour (A.N.) 421, 429, _a ruler, leader_ girden (A.S.) 40, _to cast, strike_. _pret. s._ girte, 99. In the second Towneley Mystery of the Shepherds, p. 115, Mak says, "If I trespas eft, _gyrd_ of my heede." gyterne (A.N.) 260, a _gittern_, a musical instrument, resembling, or identical with, the modern guitar gyven (A.S.) _to give_. _pres. pl._ gyven. _pret. sing._ gaf, yaf, 387. _part. past_, yeven, y-gyve, 37 gyven (A.S.) 436, _to fetter, bind in gyves_ +gladdyng (A.S.) 481, _merry_ (?) gladen, 404, gladie, 384 (A.S.) _to gladden, cause joy to_. _pret. s._ gladede, 435 +glaverynge (A.N.) 454, 492, _smooth, slippery, flattering_ glazene (A.S.) 435, _made of glass_ (?) See note glee (A.S.) _the performance of the minstrel or jongleur_ gle-man (A.S.) 98, 165, _a minstrel_ glede, glade (A.S.) 94, 361, _a spark, glowing ember_ +gleym ( ) 479 (?) +gloppynge (A.S.) 456, _sucking in_ glosen (A.N.) _to gloss, paraphrase, comment_ gloton (A.N.) _a glutton_ glotonye (A.N.) _gluttony_ glubben (A.S.) _to suck in, gobble up_. _part. pas._ y-glubbed, 97, _sucked in_. glubbere, 162, _a glutton_ gnawen (A.S.) _to gnaw_ +gode (A.S.) 476, _a goad_ goky (A.S.) 220, _a gawky, clown_ goliardeis (A.N.) 9, _one who gains his living by following rich men's tables, and telling tales and making sport for the guests_. See on this word the Introduction to the Poems of Walter Mapes. It occurs in Chaucer, C. T. l. 562 He was a jangler and _a golyardeys_, And that was most of synne and harlotries. gome (A.S.) 257, 263, 267, 288, 308, 312, 350, 354, 382, 403, _a man_ gomme (A.N.) _gum_ goon (A.S.) 37, _to go_. _pres. s._ he gooth, 354. _pl._ gon, goon, 303. _pret. sing._ wente. _pl._ wenten, 233, 351 goost (A.S.) _spirit, ghost_ goostliche (A.S.) 427, _spiritually_ gorge (A.N.) 176, 177, _the throat, mouth_ gos (A.S.) _pl._ gees, _a goose_ gothelen (A.S.) 97, 252, _to grumble_ (as is said of the belly) gowe (A.S.) 14, _a phrase of invitation, i. e. go we, let us go_ graffen (A.N.) 85, _to graft_ +graith (A.S.) 453, 464, _the truth_ (?) graithe (A.S.) 27, _ready, prepared_ graithen (A.S.) _to prepare, make ready_. +_part. pas._ y-greithed, 462, 487. graythed, 494 graithly (A.S.) 386. graythliche, 482, _readily, speedily_ graunt (A.N.) 353, _great_ graven (A.N.) _to engrave_. _part. pas._ grave, 73, _engraved_ gravynge (A.N.) _engraving, sculpturing_ graven (A.N.) 206, _to put in grave_ greden (A.S.) 32, 47, _to cry out, shout, make a noise_. _pret. s._ thow graddest, 421, he gradde, 335, 448 gree (A.N.) 375, _pleasure, will_ greete (A.S.) 100, _to lament_ greyne (A.N.) 412, 415, _a grain, seed_ greten (A.S.) 97, 379, _to greet_. _pret. s._ grette, 186, 344, 446 gretter (A.S.) _greater_ greven (A.N.) 354, _to grieve_ grys (A.S.) 14, 68, 134, _pigs_. See the story of Will _Gris_ in the Lanercost Chronicle grys (A.N.) 308, _a kind of fur_ +grysliche (A.S.) 485, _fearfully_ grom (A.S.) 99, _a man_: hence the modern groom grote (A.N.) 51, _a groat, a coin of the value of four pennies_ grucchen, grucche (A.S.) _to grudge_ H. hailsen (A.S.) _to salute_. _pres. s._ hailse, 83. _pret._ hailsed, 148, 151 hayward (A.N.) 415, _a man employed to watch and guard the inclosed fields, or hays_. An illustration of this word will be found in the passage from Whitaker's text given in the note on l. 2473 hakke (A.S.) 420, _to follow, run after, cut along after_ half (A.S.) _half, side_ halie (A.S.) 156, _to hawl_ hals (A.S.) _the neck_ halwe (A.S.) 327, _to hallow, consecrate, make holy_ hamlen (A.S.) +_part. pas._ y-hamled, 468, _to tie or attach_ (?) handy dandy (A.S.) 69, the expression still used in Shropshire and Herefordshire hange, honge (A.S.) 348, 384, _to hang_ (intransitive). _pret. s._ hanged, 19 hange, hangen (A.S.) 39, 392, _to hang_ (transitive). _pret. pl._ hengen, 25 hanylons (A.N.) 181, _the wiles of a fox_. See Sir Frederick Madden's Glossary to Gawawyn (v. _hamlounez_), who quotes the following lines from the Boke of St. Albans:-- And yf your houndes at a chace renne there ye hunte, And the beest begyn to renne, as hartes ben wonte, Or for to _hanylon_, as dooth the foxe wyth his gyle, Or for to crosse, as the roo doth otherwhyle. hanselle (A.S.) 96, _gift, reward, bribe_. It is used in the alliterative poem on the Deposition of Richard II, p. 30:-- Some parled as perte As provyd well after, And clappid more for the coyne That the kyng owed hem, Thanne ffor comfforte of the comyne That her cost paied, And were behote _hansell_, If they helpe wolde. hardy (A.N.) 413, _bold, hardy, courageous_. hardier, 354, _more bold_ hardie (A.N.) 321, _to encourage, embolden_ harewe (A.S.) 412, _a harrow_ harewen, harewe (A.S.) 412, 414, _to harrow_. _pret._ harewede, _ib._ harlot (A.N.) 175, 270, 271, 303, 354, _a blackguard, person of infamous life_. The word was used in both genders. It appears to have answered exactly to the French _ribaud_, as Chaucer in the Romance of the Rose translates _roy des ribaulx_, by _king of harlots_. Chaucer says of the Sompnour (C. T. l. 649):-- He was a _gentil harlot_ and a kynde A bettre felaw schulde men nowher fynde. He wolde suffre for a quart of wyn, A good felawe to ban his concubyn, A twelve moneth, and excuse him atte fulle. This passage gives us a remarkable trait of the character of the ribald, or harlot, who formed a peculiar class of middle-age society. Among some old glosses in the Reliquiæ Antiquæ (vol. i, p. 7), we find "_scurra_, a harlotte." In the Coventry Mystery of the Woman taken in Adultery (p. 217), it is the young man who is caught with the woman, and not the woman herself, who is stigmatised as a _harlot_. harpen (A.S.) _to harp_. _pret. pl._ harpeden, 394 harrow (A.N.) 430, an exclamation, or rather a cry, said to have been peculiar to the Normans, the origin and derivation of which have been the subject of much discussion among antiquaries. It was the cry which every one was bound to raise and repeat, when any murder, theft, robbery, or other violent crime, was attempted or perpetrated, in order that the offenders might be hindered or secured. It was afterwards used in any great tumult or disorder, and became a general exclamation of persons wanting help. (See Ducange, in v. _Haro_.) In the Towneley Mysteries (p. 14), when Cain finds that his offering will not burn, he cries:-- We! out! haro! help to blaw! It wille not bren for me, I traw. haspen (A.S.) _to clasp_. y-hasped, 26 hastilokest (A.N.) 424, _most quickly, speedily, hastily_ haten (A.S.) _to call, order_. _pres. s._ I hote. _pret. s._ highte, heet, 445. _part. pas._ y-hote, hoten, hote, _called, ordered_ haten (A.S.) _to be called or named_. _pres. s._ hatte, _is called_, I hatie, 260, _am called_. _pret. s._ highte, _was called_ hater (A.S.) 273, _dress_ haterynge (A.S.) 299, _dressing, attire_ hatien (A.S.) 179, _to hate_ haven, have, han (A.S.) _to have_. _pres. pl._ han. _pret. s._ hadde, _pl._ hadden, hadde haver (A.S.) _oats_, 134, an haver cake, _an oat-cake_ heed (A.S.) _the head_. _See_ heved heele (A.S.) _health_ heep (A.S.) _a heap_ heeth (A.S.) 322, _heath_ hegge (A.S.) _pl._ hegges, _a hedge_ heigh (A.S.) _high_ +heyne (A.N.) 466, _hatred_ (?) heyre (A.S.) _hair_. _gen._ heris, 193, _hair's_ hele, heele (A.S.) _health_ hele (A.S.) 150, _a heel_ helen, (A.S.) 87, 445. helien, 241, _to conceal, hide_ helen, heele, 355 (A.S.) _to heal_. _pret. s._ heeled, 337. an helyng, 355, _in healing, in the course of recovering his health_ helpen, helpe (A.S.) _to help_. _pret. s._ halp, 403, 418, _pl._ holpen, 123. _part. pas._ holpen, 75, 303, 338, holpe, 115 hem (A.S.) _them_ hemselve (A.S.) _themselves_ hende (A.S.) 308, _gentle, polite_. hendenesse, 398, _gentleness, worthiness_. hendely, hendiliche, 44, _politely, gently_ hennes (A.S.) _hence, from this time_ henten, hente (A.S.) _to take, seize_. _pret. s._ hente, hent, 435 heraud (A.N.) _a herald_ herberwe (A.S.) _a harbour_ herberwen (A.S.) _to harbour, shelter_. _pret. s._ herberwed, 352 heremite (A.N.) _a hermit_ heren, here (A.S.) _to hear_. _pret. s._ herde. _imperat._ y-heer, 356 herne (A.S.) 42, 393, _a corner_ herte (A.S.) _the heart_ heste (A.S.) _a commandment_ +hethen (A.S.) 475, _hence_ +hetheved (A.S.) 469, _head_ hethynesse (A.S.) 321, _heathenness, paganism, idolatry_ heved (A.S.) _a head_. heed, 352 hewe (A.S.) 110, _pl._ hewen, 71, 273, 281, _a husbandman, a workman_ hewe, _pl._ hewes (A.S.) 224, _hue, colour_ hiden (A.S.) _to hide_. _pret. s._ hidde, 354. _part. pas._ y-hudde, 199 +hyen (A.S.) 475, _to hie, go_. _pret. s._ hiede, 444 hyere (A.S.) _higher_ hii (A.S.) _they_ hil (A.S.) _pl._ hulles, _a hill_ hilen (A.S.) 113, _to cover over_. _pret. s._ hiled, 241, _pl._ hileden, 223 hynde (A.S.) 311, _a doe, female deer_ hyne (A.S.) _a servant, serf, rustic, labourer_ hyne, 72, 268, _a hen_ (?) hippynge (A.S.) 351, _hopping_ hire (A.S.) _their_ hir (A.S.) _of them_. _gen. pl._ of he. hir neither, 67, _neither of them_. hir eyther, 212, 446, _either of them_. hir noon, 237, _none of them_. hir oon fordooth hir oother, 373, _one of them destroys the other of them_ his (A.S.) _pl._ hise, _his_ hitten (A.S.) _to hit_. _pret. s._ hite, 86, hitte, 96 +hod (A.S.) 476, _a hood_ +hok-shynes (A.S.) 476, _crooked shins_. hok seems almost superfluous: the shin towards the _hock_ or ancle? holden (A.S.) _to hold_. _pres. s._ he halt, 354, 357, _pl._ holde, 15, holden, 18. _pret. s._ heeld, 156, 206, _pl._ helden, 294, 418, 438. _part. pas._ y-holden, 358, holden, y-holde, 440, 441 hool (A.S.) _pl._ hole, 392, _whole, entire_. hooly, _wholly_. holly, 396, _wholly_. +hollich, 452, _wholly_ homliche (A.S.) 179, _from house to house_ hoom (A.S.) _home_. the viker hadde fer hoom, 424, _the vicar had far to go home_ hoor (A.S.) _pl._ hore, 144, _hoary_. as hoor as an hawethorn, 341 hoord (A.S.) _a hoard_ hoors (A.S.) 367, _hoarse_ hoot (A.S.) 360, _hot_ hopen (A.S.) 329, _to expect, hope_ hoper (A.S.) 120, _the hopper of a mill_ hore (A.S.) 75, _pl._ hoores, 299, hores, 303, _a whore_ +hornes (A.S.) 461, _corners_ hostele (A.N.) 355, _to give lodging, to receive into an inn_ hostiler (A.N.) 352, 355, _the keeper of a hostelry or inn_ hostrie (A.N.) 352, _a hostelry, inn_ houpen (A.S.) 127, _to hoop, shout_ houres (A.N. heures, _Lat._ horæ) _the Romish service_ housel (A.S.) 419, _the sacrament of the Eucharist_ houselen (A.S.) _to receive the Eucharist_. _part. past_, housled, 396, 424, houseled, 419 hoven (A.S.) 13, _to tarry, hover, dwell_. _pret. s._ hoved, 374 howve (A.S.) _pl._ howves, 13, 60, 435, _a cap or hood_ hucche (A.S.) 72, _a hutch, chest_ huge (A.S.) 216, _great_ hukkerye (A.S.) 90, _huckstry_ hunten (A.S.) _to hunt_. _part. pas._ y-honted, 41 huppe (A.S.) 327, _to hop_ huyre (A.S.) 111, _hire, wages_ I. Y. ic, ich, ik (A.S.) _I_ +ich (A.S.) _each_. +ichon, 479, _each one_. _See_ ech ydel (A.S.) _idleness, vanity_. on ydel, _in vain_ +iis (A.S.) 476, _ice_ ilke (A.S.) _same_ impe (A.N.) 85, _a sprig, twig growing from the root of a tree_ impen, ympen (A.N.) 85, _to graft_. +_part. past_, ymped, 469, _grafted_ in-going (A.S.) 115, _entrance_ inne (A.S.) the adverbial form of _in_ inne (A.S.) _a lodging_, hence our _inn_ inwit (A.S.) 160, 162, 364, _conscience, interior understanding_. with inwit and outwit, 263 yren (A.S.) 288, _iron_ ysekeles (A.S.) 361, _icicles_ J. jangeleres, jangleris (A.N.) 3, 175, _praters_ jangle (A.N.) 9, 33, 74, 136, 164, 251, 337, 339, _to jangle, to talk emptily, to prate_ janglynge (A.N.) 169, 419, _jangling, empty talking, nonsense_ jape (A.S.) 433, _a jest_ japen (A.S.) 19, 33, 260, _to jest, mock, cajole_. _part. past_, japed, 371 japer (A.S.) _pl._ japeres, japeris, 3, 164, 175, _a jester, mocker_ Jewe, _gen. pl._ Jewen, 19, Jewene, 384, 402, _a Jew_ jogele (A.N.) 260, _to play the minstrel, or jongleur_ jogelour (A.N.) 121, 175, _a minstrel, jongleur, one who played mountebank tricks_ jouke (A.S.) 336, _to rest, dwell_ joute (A.N.) 86, _a battle, combat_ jugge (A.N.) _a judge_ juggen (A.N.) 290, 427, _to judge_ jurdan (A.N.) 251, _a pot_. At a later period the word was only applied to a chamber-pot, as in Shakespeare juste (A.N.) 251, justes, 351, 352, 370, _a joust, battle, tournament_ justen, juste (A.N.) 336, 370, 374, _to joust, tilt (in a tournament)_. _pret. s._ justed, 340, justede, 380 justere (A.N.) 396, _one who goes to jousts, engages in tournaments_ justice (A.N.) 404, _to judge_ juttes (A.N. ?) 201, _low persons_ juventee (A.N.) 402, _youth_ juwise (A.N.) 392, _judgment_, from _judicium_ K. _See under_ C. L. lachesse (A.N.) 153, _negligence_ ladde (A.S.) _pl._ laddes, 398, _a low common person_ +laiche (A.S.) 486, _to catch, obtain_. _see_ lakke layk (A.S.) 287, _play_ laiken (A.S.) 11, _to play_. The writer of the romance of Kyng Alisaunder, in describing a battle (Weber, p. 159), says,-- There was _sweord lakkyng_, _i.e. there was playing with the sword_. Weber, in his Glossary, has very wrongly explained it by _licking_. It is the Anglo-Saxon poetic phrase, sweorda ge-lác, _the play of swords_ lakke (A.S.) 189, _a fault, a lack, or something deficient or wanting_ lakken, lacche (A.S.) 31, 40, 130, 220, 262, 309, 333, _to obtain, catch, take_. _pret. s._ laughte, 357, 388, 434. _part. act._ lacchynge, 21 lakken (A.S.) 85, 130, 185, 189, 208, 214, 234, 263, 307, 309, 329, 411, _to mock, to blame, or reproach_. _pret. pl._ lakkede, 294. _part. pas._ y-lakked, 29 lakken (A.S.) 46, 218, 219, 262, 310, 365, 423, _to lack, to be wanting_. _pret. s._ lakkede, 402, _was wanting_ lambren (A.S.) 307, _lambs_. So Lydgate (Minor Poems, ed. Halliwell), p. 169,-- Takith to his larder at what price he wold, Of gretter _lambren_, j., ij., or thre, In wynter nyghtis frostis bien so colde, The sheppard slepithe, God lete hym never the! lang (A.S.) _long_ lape (A.S.) 426, _to lap, as a dog_ large (A.N.) 398, _largess_ (?) lasse (A.S.) _less_ late, lete (A.S.) 76, 386, _to let_. _pres. s._ leet, 305, 384. _pret. s._ leet, 25, 74, 127, 209, 346, _pl._ leten, lete, 294, 393. _subj. s._ late +lath ( .) 476. Perhaps an error of the old edition for _lay_? +latun (A.N.) 462, _a mixed metal of the colour of brass_ laughen (A.S.) 439, _to laugh_. _pret. s._ lough, 423. _part. pas._ lowen, 82. launde (A.N.) 155, 183, 312, _a plain, a level space clear of trees in the midst of a forest, a lawn_ lave (A.N.) 273, _to wash_ lavendrye (A.N.) 306, _washing_ +lavoures (A.N.) 462, _lavers, ewers, basins to receive water_ leauté (A.N.) _loyalty_ leche (A.S.) 443, _a physician_ lechecraft (A.S.) 336, 435, _the art of healing, medicine_ lechen (A.S.) 261, _to cure_. _pret. s._ leched, 337 leden, lede (A.S.) 355, 393, _to lead_. pret. s. ladde, 352. _part. act._ ledynge. _part. pas._ lad, 160, 246 ledene (A.S.) 242, 243, _speech, language_. This is applied, as here, to birds, by Chaucer, C. T. 10749:-- This faire kynges doughter, Canace, That on hir fynger bar the queynte ryng, Thurgh which sche understood wel every thing That eny foul may _in his lydne_ sayn, And couthe answer him in _his lydne_ agayn. ledes (A.S.) 326, _people attached to the land, peasants_ leef (A.S.) _dear, love_. his leef, _his dear_ leef (A.S.) 301, _pl._ leves, _a leaf_ leelly (A.N.) 19, lelly, 45, 146, _loyally, faithfully_. leele, lele, _loyal_. lelest, 349, _most loyal_ leere, lere (A.S.) 15, 173, _countenance, mien, complexion_ leggen (A.S.) 30, 133, 235, 306, 426, leyen, 374, _to lay, to bet (to lay down a wager)_. _pret. s._ leide, 352, 372, 432, leyde, 98, 436 legistre (A.N.) 139, _a legist, one skilled in the law._ ley, _pl._ leyes (A.S.) 138, _a lea_ (Lat. _saltus_) leye (A.S.) 360, 364, _flame_ leme (A.S.) 376, 377, _brightness_ lemman (A.S.) _pl._ lemmannes, 303, _a sweetheart, a mistress_ lene (A.S.) _lean_ lenen, lene (A.S.) _to give_; hence our _lend_. _pret._ lened, 269. _part. past_, lent, 275 lenen (A.S.) _to lean_. _pret. s._ lened, 369 lenge (A.S.) 27, 421, _to rest, remain, reside long in a place_. _pret. s._ lenged, 151, +_pret. pl._ lengeden, 469, _dwelt, remained_ Lenten (A.S.) _Lent_ lenten (A.S.) 369, _a linden tree_ leode (A.S.) 352, _people, a person_, whence our _lad_ lepen (A.S.) 41, 236, _to leap_. _pret. s._ leep, 10, 41, lope, 71, lepe, 107, lepte, 434. _pl._ lopen, 14, 22, 86, lope, 74. _part. pas._ lopen, 88 leperis (A.S.) _leapers_. lond leperis heremytes, _hermits who leap or wander over different lands_ lered (A.S.) 45, _learned, educated, clergy_ leren (A.S.) 146, _to teach_. _pres._ he lereth. _pret._ lerned, 146, 412, lered, 292, 336, 410 lerne (A.S.) 350, 351, 437, 441, _to learn_. _part. pas._ y-lerned, 141 lesen (A.S.) _to lose_. _pres. s._ lese, lees, 107, 148. _part. act._ lesynge. _part. pas._ lost, lore, 374, y-lorn, 388 lese (A.S.) 121, _to glean_. The word is still used in Shropshire and Herefordshire. lesynge (A.S.) 66, 387, 388, _a lie, fable, falsehood_ lethi (A.S.) 184, _hateful_ letten, leten, lette (A.S.) 352, 435, _to hinder, to tarry_, _pret. s._ lette, 368, letted, 335. _part. past_, letted, 418. lettere, 19, _a hinderer_. lettyng, _a hindrance_ lettrede (A.N.) 49, _lettered, learned_. y-lettrede, _learned, instructed_ lettrure (A.N.) _learning, scripture, literature_ leve (A.S.) 385, _leave, permission_ leve (A.S.) _pl._ leeve, _dear, precious_. levere, _dearer, rather_. leveste, levest, 364, _dearest_ leved (A.S.) 300, _leaved, covered with leaves_ leven (A.S.) 299, 301, _to leave_. _part. s._ lafte, 447 leven (A.S.) _to dwell, remain_. _pret._ lafte, 440. +_pret. s._ lefte, 473, _dwelt, remained_. leven, leeve (A.S.) _to believe_, 304, 319. _pret. s._ leeved, 435. leved, 393. _pl._ leveden lewed (A.S.) 26, 420, _lay, ignorant, untaught, useless_. lewed of that labour, 237, _ignorant of_, or _unskilful in, that labour_. lewednesse, 45, _ignorance, rusticity_ lewté (A.N.) _loyalty_ lyard (A.N.) 352, 368, a common name for _a horse_, but signifying originally _a horse of a grey colour_ libben, libbe (A.S.) 275, _to live_. _part. act._ libbynge lyen (A.S.) _to lie_. _pres. s. 2 pers._ thow lixt, 86. _pret._ thow leighe, 393, _thou didst lie_ liere (A.S.) _a liar_ lif (A.S.) _pl._ lives, _life_ liflode (A.S.) _living, state of life_ lift (A.S.) 316, _air, sky_ lige (A.N.) 76, 390, _liege_ liggen, ligge (A.S.) 361, _to lie down_. _pres. s._ I ligge, he lith, lyth, 355, thei ligge, 421. _pret. sing._ lay. _part. act._ liggynge. _part. pas._ leyen, 45, y-leye, 82, y-leyen, 198, 399 lighten (A.S.) _to alight, descend, or dismount from_. _pret. s._ lighte, 352 lightloker (A.S.) 112, 237, 321, _more lightly, more easily_ lik, lich, y-lik (A.S.) 389, _like, resembling_. liknesse, _likeness_, y-liche, 401 liche (A.S.) 173, _the body_. Chaucer, C.T. l. 2960, speaks of the _liche-wake_, or ceremonies of waking and watching the corpse, still preserved in Ireland:-- Ne how the _liche-wake_ was y-holde Al thilke night, ne how the Grekes pleye. In the romance of Alexander (Weber, p. 145), the word is applied to a living body (as in Piers Ploughman):-- The armure he dude on his liche-- _he put the armour on his body_ likame, lycame (A.S.) _the body_ liken (A.S.) 455, _to please, to like_ (i. e. _be pleased with_). liketh, 17, 262. _pret. s._ liked likynge (A.S.) 203, _pleasure, love, liking_ likerous (A.N.) 133, _nice, voluptuous, lecherous_ likne (A.S.) 175, 190, _to imitate, to mimic, to make a simile_ lyme (A.S.) 436, _limb_ lyme-yerd (A.S.) 170, _limed twig_ lymitour (A.N.) 85, 445, _a limitour, a begging friar_ lynde (A.S.) 24, 155, _the linden tree_ lippe (A.S.) 324, _a slip, portion_ liser (A.N.) 89, _list of cloth_ (?) lisse (A.S.) 160, 383, _joy, happiness, bliss_ liste (A.S.) _to please, list_. _pret._ list, 356, _it pleased_ listre (A.S.) 85, _a deceiver_ lite (A.S.) 262, _little_ litel (A.S.) _little_. litlum and litlum, 329, _by little and little_, the uncorrupted Anglo-Saxon phrase. _See_ note lyth (A.S.) 341, _a body_ lythe, lithen (A.S.) 155, 270, _to listen to_ lyven, lyve (A.S.) _to live_. _pr. pl._ lyveden, 2. _part. act._ lybbynge. _See_ libben lyves (A.S.) _alive_. lyves and lokynge, 405, _alive and looking_. _See_ note on l. 5014 lyveris (A.S.) 235, _livers, people who live_ lobies (A.S.) 4, _loobies, clowns_ loft (A.S.) _high, height_. bi lofte and by grounde, 372, _in height and in ground-plan_. o-lofte, _aloft, on high_ lok (A.S.) 27, _a lock_ loken (A.S.) 388, _to look, to over-see_, 148. _pret. s._ lokede, 276 lollen (A.S.) 240, _to loll_. _part. pas._ lolled, 239. _part. act._ lollynge, 346 lolleris (A.S.) 308, _lollards_. The origin of this word is doubtful, but it seems to mean generally people who go about from place to place with a hypocritical show of praying and devotion. It was certainly in use long before the time of the Wycliffites, in Germany as well as in England. Johannes Hocsemius (quoted by Ducange, v. _Lollardi_) says, in his chronicle on the year 1309, "Eodem anno quidam hypocritæ gyrovagi, qui _Lollardisive Deum laudantes_ vocabantur, per Hannoniam et Brabantiam quasdam mulieres nobiles deceperunt," &c. The term, used in the time of Piers Ploughman as one of reproach, was afterwards contemptuously given to the church reformers. The writer of the Ploughman's Tale, printed in Chaucer, Speght, fol. 86, appears to apply it to wandering friars:-- i-cleped _lollers_ and londlese. lomere (A.S.) 439, _more frequently_ lond-buggere (A.S.) 191, _a buyer of land_ +lone (A.S.) 493, _a loan_ (?) longen (A.S.) _to belong_ loof (A.S.) _a loaf_ loone (A.S.) 442, _a loan_. lenger yeres loone, _a loan of a year longer, a year's extension or renewal of the loan_ loore (A.S.) 79, 244, _teaching, lore, doctrine, science_ loores-man, lores-man (A.S.) 164, 318, _a teacher_ loos (A.S.) 219, _honour, praise_ lorel (A.N.) 147, 294, 351, 369, _a bad man, a good-for-nothing fellow_. Chaucer, in his translation of Boethius, uses it to represent the Latin _perditissimus_. Compare the description of the _lorel_ in the Ploughman's Tale (Speght's Chaucer) fol. 91:-- For thou canst no cattell gete, But livest in lond as a _lorell_, With glosing gettest thou thy mete. losel (A.N.) 5, 124, 176, 303, _a wretch, good-for-nothing fellow_. It appears to be a different form of the preceding word. loselly, 240, _in a disgraceful, good-for-nothing manner_ losengerie (A.N.) 125, 176, _flattery, lying_ lothen (A.S.) _to loath_ looth (A.S.) _loath, hateful_. lother, 318, _more loath_. lothliche, _hateful_ lotebies (A.S. ?) 52, _private companions, bed-fellows_. In the romance of the Seven Sages (Weber, p. 57) it is said of a woman unfaithful to her husband:-- Sche stal a-wai, mididone, And wente to here _lotebi_. Chaucer uses the word (in the romance of the Rose, l. 6339), in a passage rather similar to this of Piers Ploughman:-- Now am I yong and stout and bolde, Now am I Robert, now Robin, Now frere Minor now Jacobin, And _with me followeth my loteby_, To don me solace and company. In the original the word is _compaigne_ lotien (A.S.) 354, _to lurk, lie in ambush_ louke (A.S.) 384, _to lock_ louren (A.S.) _to lower_ lous, lys (A.S.) _pl._ _a louse_ louten (A.S.) 50, 181, 182, 300, _to make a salutation, reverence_. _pret. s._ louted, 294, 470 lovyen, lovye, lovien (A.S.) _to love_. hym lovede, 356, _it pleased him_ lowen (A.S.) _to condescend_ (?) _pret._ lowed, 8 luft (A.S.) 69, _fellow, person_ +lullyng (A.S.) 455, _lolling_ (?) lurdayne (A.S.) 375, 436, _a clown, rustic, ill-bred person_ lusard (A.N.) 389, _a lizard, crocodile_ lussheburwes (A.N.) 316, _base or adulterated coins_; which took their name and were imported from Luxemberg. See note on l. 10322 luten (A.N.) _to play on the lute_. _pret. s._ lutede, 395 luther (A.S.) 316, 390, _bad, wicked_ M. macche (A.S.) 248, 249, _companion, match-fellow_ macche (A.S.) 360, _a match_ macer (A.N.) 47, _one who carries a mace_ mayen (A.S.) _to be able_ (it is seldom or never used in the infinitive mood). _pres. s._ may, _pl._ mowen, mowe. _pret. s._ myghte, _pl._ mighte y-maymed (A.S.) 359, _maimed_ mayn-pernour, (A.N.) 71, 380. _See_ the next word mayn-prise (A.N.) 70, 346, _a kind of bail_, a law term. "It signifieth in our Common Law the taking or receiving a man in friendly custodie, that otherwise is or might be committed to prison, and so upon securitie given for his forth coming at a day assigned: and they that doe thus undertake for any, are called _mainpernours_, because they do receive him into their hands." MINSHEU. The persons thus received were allowed to go at large mayn-prise (A.N.) 75, 426, meynprise, 39, _to bail in the manner described under the foregoing word_ mair (A.N.) 290, _pl._ meires, 150, _a mayor_ maistrie (A.N.) 66, _a mastery, a feat of science_ make (A.S.) 50, 222, 230, _a companion, consort_ maken, make (A.S.) _to make_. _pret. s._ made. _part. pas._ y-maked, 2. maad, 71, 248 make (A.S.) 229, _to compose poetry_. _See_ note makynge (A.S.) 229, _writing poetry_ male (A.N.) 91, _a box, pack_ +malisones (A.N.) 493, _curses_ mamelen (A.S.) 78, 226, _to chatter, mumble_ menacen (A.N.) _to menace, threaten_ manere (A.N.) _manner_ mange (A.N.) 132, _to eat_ mangerie (A.N.) 209, 328, _an eating, a feast_ manlich (A.S.) 92. _humane_. manliche, _manfully, humanely_ mansed (A.N.) 30, 74, 190, 233, 438, _cursed, excommunicated_ marc (A.N.) 161, _a mark (a coin)_ marche (A.S.) 159, 321, _a border_. The word is preserved in the term "Marches of Wales," "Marches of Scotland" marchen (A.N.) _to march, go_ mareys (A.N.) _a marsh_ +masedere (A.N.) 499, _more amazed_ maugree (A.N.) 131, _ill thanks, in spite of_ maundee (A.S.) 339, _maunday_ maundement (A.N.) 348, _a commandment_ mawe (A.S.) 298, _mouth, maw_ maze (A.N.) 12, _doubt, amazement, a labyrinth_ meden (A.S.) 56, _to reward, bribe_ mede (A.S.) _meed, reward_ medlen (A.N.) _to mix with_ meel (A.S.) _meal_ meene (A.N.) _poor, moderate, middle_ mees (A.S.) 249, 313, _a mess_ or _portion of meat_ megre (A.N.) _meagre, thin_ meynee (A.N.) 178, _household, household retinue_ meken (A.S.) _to make meek, humiliate_ mele (A.S.) 262, _meal, flour_ mendinaunt, _pl._ mendinauntz (A.N.) _a beggar; friars of the begging orders_ mene, meene (A.N.) _mean, middle_ mene (A.N.) 326, _a mean_ menen (A.S.) _to mean_. to meene, 15, 18. that is Crist to mene, 399, _that means Christ_ menen (A.S.) _to moan, lament_. _pret._ mened +menemong (A.S.) 497, _of an ordinary quality_ menever (A.N.) 433, _a kind of fur; the fur of the ermine and small weasel mixed_ mengen (A.S.) _to mix, meddle_ menyson (A.N.) 337, _a flux, dysentery_ menour (A.N.) _a Minorite_ menske (A.S.) 54, 455, _decency, honour, manliness_ mercien (A.N.) _to thank_ mercy (A.N.) 17, 353, _thanks_ mercy (A.N.) 360, 361, _mercy_ mercyment (A.N.) _amercement_ merk (A.S.) 316, _a mark_ merke (A.S.) 15, _dark_. merknesse (A.S.) 377, 379, _darkness_ merveillous (A.N.) _marvellous, wonderful_ meschief (A.N.) 197, _mishap, evil, mischief_ mesel (A.S.) _pl._ meseles, 51, 144, 337, _a leper_ meson-Dieux (A.N.) 139, _hospitals_ messe (A.S.) _mass, the Romish ceremony_ mestier (A.N.) 138, _occupation_ mesurable (A.N.) _moderate_ met (A.S.) 267, _measure_ mete (A.S.) _meat_. mete-less, (A.S.) _without meat_ metels (A.S.) 13, 31, 147, 149, 155, 202, 207, _a dream_ meten, meete (A.S.) 310, _to meet_. _pret. s._ mette, 351. _part. pas._ met, 216 meten (A.S.) _to dream_. _pret. s._ mette, 148, 155, 396. _part. s._ metynge, 221 metyng (A.S.) 246, _a dream_ +meter (A.S.) 476, _fitter_ (?) meve (A.N.) 153, 228, _to move_. _pres. pl._ ye moeven, 298 myd (A.S.) _with_ myddel-erthe (A.S.) 221, _the world_ middes (A.S.) _middle, midst_ mynistren (A.N.) 231, _to administer_ mynnen (A.S.) 322, _to mind, to recollect_ mynours (A.N.) _miners, diggers of mines_ mys-beden (A.S.) 119, _to injure_ mysese (A.N.) 16, _ill ease_ mys-eise (A.N.) 139, _ill at ease_ mysfeet (A.N.) 224, _ill deed, wrong_ +myster (A.N.) 484, _kind species_ mystier (A.S.) _more misty, more dark_ +myteynes (A.N.) 476, _mittens, gloves_ mnam, 131, _a Hebrew coin_ mo (A.S.) _more_ mody (A.S.) _moody_. modiliche, _moodily_ moeble, meble (A.N.) 364, _goods_ molde, moolde (A.S.) _earth, mould_ moled (A.N.) 262, 264, _spotted, stained_ mom (A.S.) 13, _a mum, sound_ mone (A.S.) 295, _lamentation_ +monelich (A.N.) 457, _meanly_ monials (A.N.) 192, _nuns_ (_Lat._ moniales) moore (A.S.) 403, _greater_ moost (A.S.) _greatest_ moot (A.N.) 113, 417, _a moat_ moot-halle (A.S.) 73, 74, _hall of meeting, of justice_ more (A.S.) 300, 330, 331, 334, _pl._ mores, 416, _a root_ mornen (A.S.) _to mourn_. _pret. s._ mornede mortrews (A.N.) 248, 250, 252, _a kind of soup_ morwe (A.S.) _morning, morrow_ morwenynge (A.S.) _morning_ mote (A.S.) 25, _to hold courts of justice_ motyng (A.S.) 141, _judging, meeting for justice_ moton (A.N.) 44, _the name of a coin_. _See_ note on l. 1404 mous (A.S.) _pl._ mees, _a mouse_ mouster (A.N.) 267, _muster, arrangement_ muche (A.S.) 155, 417, _great_ muchel (A.S.) 401, _great, much_ muliere, mulliere (A.N.) 343, 344, _a wife, woman_ murie (A.S.) _pleasant, merry, joyful_. murye, 1, _pleasantly_, murier, _more pleasant_ murthe (A.S.) 382, _pleasure, joy, mirth_ murthen (A.S.) 362, _to make merry or joyful_ muson (A.N.) 183, _measures_ (?) must (A.S.) 391, _a liquor made of honey_ N. nale (A.S.) 124, _the ale_. _see_ atte namoore (A.S.) _no more_ naught (A.S.) _not, nought_ ne (A.S.) _not_. The negative _ne_ is combined with the verb _to will, to be_, &c.; as _nelle_, for _ne wille_, _nel, nyl_, for _ne wil_, _nere_, for _ne were_, _nolde_, for _ne wolde_, _nyste_, for _ne wiste_. It is sometimes combined with other verbs, as _naroos_, 399, for _ne aroos_. So we have such expressions as, wol he nele he, 427, i. e. _whether he will or he will not_ nede (A.S.) _need_ neddre (A.S.) 82, _an adder, venomous serpent_ nedlere (A.S.) 96, _maker of, or dealer in, needles_ neet (A.S.) 411, _cattle_. Farmers still talk of _neat cattle_ neghen (A.S.) _to approach, to near_. _pret. s._ neghed, 425, neghede, 438 neigh (A.S.) _near, nigh_ nempne (A.S.) 397, _to name, call_. _pret. s._ nempned, 397, 404. _part. pas._ y-nempned, nempned nevelynge (A.S.) 85, _sniveling_ nygard (A.S.) _niggard_ nymen, nyme (A.S.) 268, 304 426, _to take_. _part. pas._ y-nome, 427 nyppe (A.S.) 379, _a point_ (?) noble (A.N.) 191, _a gold coin of the value of six shillings and eightpence_ noght (A.S.) _nought, nothing_ noyen (A.N.) _to injure, annoy, plague_ nones (A.N.) 125, _the hour of two or three in the afternoon_ nonne (A.S.) 86, _a nun_ noon (A.S.) _none_ nounpere (A.N.) 97, _an umpire, an arbitrator_ noughty (A.S.) 130, _possessed of nothing_ noun (A.N.) 366, _no_ nouthe (A.S.) _now_ O. o (A.S.) 349, _one_ of-gon (A.S.) 166, _to derive_ (?) of-walked (A.S.) 258, _fatigued with walking_ o-lofte (A.S.) _aloft, on high_ one, oone (A.S.) _singly, alone, only_. myn one, 154, _myself singly_ +onethe (A.S.) _scarcely_. _See_ unnethe oon (A.S.) _one_ oost (A.N.) 416, _a host, army_ openen, opene (A.S.) _to open_. _pret. pl._ opned, 388 ordeigne, ordeyne (A.N.) 415, _to ordain_ organye (A.N.) 369, _a musical instrument_. by organye, _as an accompaniment to music_ ote (A.S.) _an oat_ oughen (A.S.) _to own, possess, owe_. _pret. s._ oughte, 47 outher (A.S.) _other, either, or_ over-come (A.S.) _to overcome_. _pret. s._ over-coom, 405 over-hoven (A.S.) 55, 379, _to hover or dwell over, hang over_ over-hippen (A.S.) _to hop over, skip over_. _pret. pl._ thei over-huppen, 250, 318 over-leden (A.S.) 62, _to overlead, tyrannize over_ over-spreden (A.S.) _to spread over_. _pret. s._ over-spradde, 408 over-tilten (A.S.) _to tilt or throw over_. _pret. s._ over-tilte, 428, 433, _threw over, dug up_ owene (A.S.) 366, _own_ P. paast (A.N.) 275, _paste, dough_ payn (A.N.) _bread_ paynym (A.N.) 108, 326, _a pagan_ pays (A.N.) 340, _country_ pallen (A.S.) 333, _to knock_. _pret. s._ I palle, 332 palmere (A.N.) 83, _a palmer, pilgrim to distant lands_ paltok (A.N.) 370, 438, _a cloak_ panne (A.S.) 69, _the scull, head_ pardoner (A.N.) _a dealer in pardons_ parentrelynarie (A.N.) 220, _between the lines, interlineal_ parfiter (A.N.) 229, _more perfectly_ parfitly (A.N.) _perfectly_ parfourne (A.N.) _to perform_ parisshen (A.N.) 206, 441, _a parishioner_ parle (A.N.) _to talk_. _part. past_, parled, 385 parroken (A.N.) 312, _to park or inclose_ parten (A.N.) _to share, to part_. +_part. pas._ parten, 475 Pasqe (A.N.) 338, _Easter_ passhen (A.S.) 431, _to crush_ pawme (A.N.) 356, _the palm of the hand_ pece (A.N.) 276, _a piece_ peeren (A.N.) 320, _make themselves equal_ peeren (A.N.) 11, _to appear_ pees (A.N.) _peace_. preide hem be pees, 405, _prayed them to be quiet_ peire (A.N.) _a pair_ peiren (A.N.) 50, _to diminish, injure_. _see_ apeiren peis (A.N.) 91, _weight_ peisen (A.N.) 90, _to weigh_ pelure (A.N.) 420, _fur_ pens (A.S.) _pence_ peraunter (A.N.) 202, _peradventure, by chance_ percell, _pl._ parcelles (A.N.) 177, 220, 349, _a parcel, part_ percel-mele (A.N.) 48, _piecemeal_ percile (A.N.) 134, _parsley_ pere (A.N.) 139, _a peer, an equal_ perfourne (A.N.) 251, _to finish, complete, to furnish_ perillousli (A.N.) _dangerously, rudely_ y-perissed (A.N.) 359, _perished, destroyed_ perree (A.N.) 173, _precious stones, jewellery_ persaunt (A.N.) 24, _piercing_ person (A.N.) 441, _a parson_. personage, _a parsonage_ pertliche (A.N.) 78, _openly_ pese (A.N.) _pease_ petit (A.N.) _little_ picche (A.S.) 123, _to pick_ pie (A.N.) 150, _a magpie_ pik (A.S.) _a pike_ pikstaf (A.S.) 123, _a pike-staff_ piken (A.S.) _to pick_ pyke-harneys (A.N.) 440, _plunderers_ pykoise (A.N.) 61, _a hoe_ pil, pyl, _pl._ piles (A.S.) 331, 332, 417, _a pile_ +pilche (A.S.) 465, _a coat of hair or some rude material_. We find the word used by Lydgate, ed. Halliwell, p. 154:-- Houndys for favour wyl nat spare, To pynche his _pylche_ with greet noyse and soun. And in Caxton's Reynard the Foxe, cap. v, Reynard having turned hermit, bare "his slayvne and _pylche_, and an heren sherte therunder." +pild (A.N.) 500, _bald_ pilen (A.N.) 422, _to rob_ pilour (A.N.) 371, 420, _a thief_ +pylion (A.S. ?) 500, _a kind of cap_ pyne (A.N.) peyne, _pl._ peynes, _pain, punishment_ pyne, 78. _See_ wynen pynynge-stoole (A.S.) 47, literally, _a stool of punishment, a cucking-stool_ pynne (A.S.) 442, _to bolt_ piones (A.N.) 95, _the seed of the piony_, which was used as a spice. In the Coventry Mysteries (ed. Halliwell, p. 22) we find the word joined, as here, with pepper:-- Here is pepyr, _pyan_, and swete lycorys, Take hem alle at thi lykying pyries (A.N.) 78, _pear-trees_ pisseris (A.N.) 438 (?) pistle (A.N.) _an epistle_ pitously (A.N.) _piteously, for the sake of pity_ pleyen (A.S.) _to play_. _pret. s._ pleide, _pl._ pleiden pleyn (A.N.) _full_ pleyne (A.N.) 53, _to commiserate, to complain, make a complaint_ plener (A.N.) 209, 336, _full, fully_ pleten (A.N.) _to plead_. _pret. pl._ pleteden, 140 platten (A.N.) _to fall or throw down flat_. _pret. s._ platte, 81 plot (A.N.) 263, _pl._ plottes, 265, _a patch_ plow-foot (A.S.) 123, _a part of a plough_ po (A.S.) 243, _a peacock_ +poynttyl (A.N.) 462, the signification of this word appears to be the _square tiles_ used for paving floors. See Warton's Hist. of Engl. Poetry, ii, 99 poke (A.S.) 150, 259, 275, 288, _a sack_ poken (A.N.) _to urge, push forwards, poke, thrust_ pol, 205, polle (A.S.) 261, 430, _a head, poll_ polshen (A.N.) 105, _to polish_ pondfold (A.S.) 346, _the pinfold or pound_ poraille (A.N.) _the poor people_ poret (A.N.) _pl._ porettes, 134, 135, _a kind of leek_ porthors (A.N.) 302, _a breviary_, (_portiforium_, Lat.) pose (A.N.) 365, _to place, put as a supposition_ possen (A.N.) _to push_ potente (A.N.) 156, _a club, staff_ pouke (A.S.) 256, 285, 333, 346, _the devil_ Poul (A.N.) _St. Paul_ pounde-mele (A.S.) 41, _by the pound_ pous (A.N.) 352, _the pulse_ poustee (A.N.) 79, 228, _power, strength_ povere (A.N.) _poor_ +povert (A.N.) 496, _poverty_ +powghe, terre powghe, 487, _a torn sack or poke_ (?) The imperfect glossary appended to the old printed edition of the "Creed" explains it by _tar box_ prayen (A.N.) 430, _to make prey of, plunder_ preessen (A.N.) 286, _to hasten, crowd_ preyen, preye (A.N.) _to pray_. _pret. s._ preide, preyde preiere (A.N.) _prayer_ preynte (A.N. ?) 253 (?) preise (A.N.) 97, _to appraise, value_ +prese (A.N.) 495, _to hasten_. _pret. s._ presed, 460 prest (A.N.) 287, _ready_. prester, 191, _more ready_. presteste, 110, _readiest, quickest_. prestly, _readily_ preven, preve (A.N.) _to prove_ prikye (A.S.) 369, _to ride over, ride, spur_. _pret. s._ prikede, 368, _part. past_, y-priked, 430 prikere (A.S.) 159, 191, prikiere, 370, _a rider_ pris (A.N.) 411, _prize, value_ prison (A.N.) 140, 315, 372, _a prisoner_ pryvee (A.N.) _private, intimate, confidential_ provisour (A.N.) 38, 73, _a purveyor, provider_ prowor (A.N.) 411, _a priest_ puffed (A.S.) 78, _blown_ +pulchen (A.N.) _to polish_. _part. past_, pulched, 458, pulchud, 460, _polished_ pulette (A.N.) _a chicken_ punysshen (A.N.) 407, _to punish_ pure (A.N.) _pure, simple, unmixed_. pure (_adv._) 213, _purely, simply_. purely for-do, 262, _altogether destroyed or undone_. +puriche (A.N.) 467, _purely_: perhaps it should be _purliche_ purfill, purfil (A.N.) 72, 78, _embroidery, tinsel_ purfilen (A.N.) 28, _to embroider_ put (A.S.) 195, 284, _pl._ puttes, _a pit, cave_ putten, puten (A.S.) 400, _to put, place_. _pres. s._ putte, _pl._ putten. _pres. s._ and _pl._ putte, 68, 110, 372. _part. past_, y-put, 290 Q. quatron (A.N.) 90, _a quartern_ quave (A.N.) _to shake, tremble_. _pret. s._ quaved, 373 queed (A.S.) 285, _the evil one, the devil_ queste-mongere (A.N. and A.S.) _one who made a business of conducting inquests_ queynt (A.S.) 390, _quenched, destroyed_ queyntely (A.N.) 416, _quaintly, cunningly_ queyntise (A.N.) 385, 417, _cunning_ quellen (A.S.) _to kill_. _part. past_, quelt, 337, _killed_ +quenes (A.S.) 456, _women_. The word is used in the modern sense of the word _wench_ quyk (A.S.) 384, 399, _live, alive_ quykne (A.S.) 390, _to give life to, bring to life_. _pret. s._ I quikne quite, quyte (A.N.) 389, 390, _to quit, pay off_. _part. past_, quit, 390 quod (A.S.) _quoth, says_ R. radegunde (A.S. ?) 430, _a disease, apparently a sort of boil_ rageman (A.N.) 5, 335, _a catalogue, list_ ray (A.N.) 89, _a ray, streak_ +raken (A.S.) 455, _to go raking about_ rakiere (A.S.) 96, _one who goes raking about_ rape (A.S.) 97, _haste_ rapen (A.S.) 65, 101, 124, _to prepare_. _pret. s._ raped, 352 rapeliche (A.S.) 347, rapely, 351, _readily, quickly_. rapelier, 352, _more quickly_ rappen (A.S.) 20, _to strike, rap_ rather, 155, _earlier_ rathe (A.S.) _early_. rathest, _earliest, first, soonest, most readily_ raton (A.N.) _a rat_ ratoner (A.N.) 96, _a rat-catcher_ raunsone (A.N.) 390, _ransom_ rave (A.S.) 380, _to rave_. ravestow, 380, _dost thou rave_ ravysshen (A.N.) 399, _to ravage, rob, plunder, ravish_ raxen (A.S.) 100, _to hawk, spit_ reaume, reme (A.N.) _pl._ remes, reames, _a realm_ recche (A.S.) 67, 204, _to reck, care for_. _pret. s._ roughte, 369 recchelees (A.S.) 369, _reckless_ rechen (A.S.) 359, _to reach_. _pret. s._ raughte, 5, 76, 153, 335, 369 recoverer (A.N.) 352, _a remedy_ (?) recrayed (A.N.) 58, _recreant_ (?) rede (A.S.) _red_ rede (A.S.) _to read_ reden (A.S.) _to advise, counsel_. _pret. s._ redde, 106, _pl._ radde, 71, 84. _imperat._ reed, 72 redel (A.S.) 257, _a riddle_ +redelich (A.S.) 498, _readily, promptly_ redyng-kyng, 96, _a class of feudal retainers_. _See_ Spelman's Gloss. in v. _rodknightes_ reed (A.S.) _counsel, advice_ regne (A.N.) _to reign_. _pret. s._ regnede, 399, _reigned_ regratier, regrater (A.N.) 48, 90, _a retailer of wares and victuals_ regratrie (A.N.) 48, _retailing, selling by retail_ reyn (A.S.) _rain_ reckenen (A.S.) _to reckon, count_ relessen (A.N.) 46, _to forgive_ releve (A.N.) 377, _to raise again, restore, rally_ religious (A.N.) _pl._ religiouses 192, _a monk_ renable (A.N.) 10, _reasonable_ renden (A.S.) 13, _to rend, tear_. _imperat._ rende, 76 reneye (A.N.) 210, _to deny, be a renegade to_. _part. pas._ reneyed, 210, _renegade_ renk (A.S.) 12, 101, 149, 231, 238, 280, 369, 385, _a man_ rennen, renne (A.S.) 353, _to run_. _imperative_, ren thow, 230. _pret. s._ ran, roon, 277, yarn, 205 (? y-arn). _part. past_, ronne, 156 renner (A.S.) 72, _a runner_ renten (A.N.) 140, _to give rents to_ +rentful (A.S.) 476, _meagre, miserable_ (?) repen (A.S.) _to reap_. _pret. pl._ ropen, 268 repreven (A.N.) 236, _to reprove, blame_ rerages (A.N.) 91, _arrears_ retenaunce (A.N.) 31, _a retinue_ reve (A.S.) 34, 102, 411, 423, _an overseer, a reeve, steward, or bailiff_ reve (A.S.) 335, 385, _to take from_ revere, _pl._ reveris (A.S.) _reavers, people who deprive by force_ reward (A.N.) 364, _attention, warning_ +rewel (A.S.) 473, _rule_ rewen (A.S.) _to rue, to have mercy_ rewme (A.N.) 430, _a rheumatism, cold_ ribaud (A.N.) 108, 286, 339, 372, _a profligate low man_. The word belonged properly to a particular class in society. See a detailed account of its derivation and signification in a note in my Political Songs, p. 369 ribaudie (A.N.) _low profligate talk_ ribaudour (A.N.) 121, _a teller of low tales_ ribibour (A.N.) 96, _a player on_ _the ribibe_ (a musical instrument) riche, ryche (A.S.) _a kingdom_. hevene riche blisse, _the joy of the kingdom of heaven_ richen (A.N.) _to become rich_ riden, ryde (A.S.) _to ride_. _pres. s._ ryt, _pl._ riden. _pret. s._ rood, 354 rightwisnesse (A.S.) 393, _righteousness_ ringen (A.S.) _to ring_. _pret. pl._ rongen, 395, 428 ripe (A.S.) 415, _to ripen_ ripe (A.S.) 100, _ready_ rise, ryse (A.S.) 352, _to rise_. _pret. s._ roos, 91, 344 risshe (A.S.) 75, _a rush_ (_juncus_) rody (A.S.) _ruddy, red_ roggen (A.S.) _to shake_ (explained in the Prompt. Parv. by _agito_.) _pret. s._ rogged, 335 roynous (A.N.) 430, _scabby, rough_ rolle (A.N.) 93, _to enrol_ rome (A.S.) 209, 210, 328, _to roam_ romere (A.S.) _pl._ romeris, _a person who wanders or roams about_ ronges (A.S.) 333, _the steps of a ladder_ roost (A.N.) 14, _roast_ +rote (A.N.) _practice_. by rote, _by heart_. be pure rote, 473, _merely by rote_ roten (A.S.) _to rot_ rotey tyme (A.N.) 222, _the time of rut_ +rotheren (A.S.) 476, _oxen_ rounen, rownen (A.S.) 66, 97, _to whisper, talk privately_ routhe (A.S.) _ruth, compassion_ rowen (A.S.) _to become red, as the dawn of day_ (?). _pret. s._ rowed, 376 rufulliche (A.S.) _ruefully_ rugge (A.S.) 286, 413, _the back_. rugge-bone (A.S.) 98, _the back-bone_ rulen (A.N.) 393, _to rule, govern_ rusty (A.S.) 121, _filthy_ (?). In the Coventry Mysteries, p. 47, Ham's wife says, "rustynes of synne is cawse of these wawys;" i. e. _filthiness of sin is the cause of these waves_ ruthe (A.S.) _compassion_ rutten (A.S. ?) 100, _to snore_. _pret. s._ rutte, 369 ruwet (A.S. ?) 98, _a small trumpet_ S. saaf (A.N.) _safe_ sadde (A.S.) 188, _to make serious, steady_ sadde (A.S.) 152, _serious, grave, steady_ sadder (A.S.) 77, _sounder_ safly (A.N.) _safely_ saille (A.N.) 260, _to leap_ salve (A.N.) 337, _to apply salves_ samplarie (A.N.) 234, _type, first copy_ saufté (A.N.) _safety_ saughtne (A.S.) 65, _to be pacified, reconciled_ saulee (A.N.) 331 (?) saunz (A.N.) _without_ saute (A.N.) 260, _to jump_ sauter (A.N.) _the Psalter_ savoren (A.N.) 157, _to savour_ savour (A.N.) 147, _knowledge_ sawe (A.S.) 147, 165, 378, _pl._ sawes, 174, _a saying, legend, proverb_ scathe (A.S.) 46, 70, 71, 298, _injury, hurt_ scryveynes (A.N.) 193, _writers_ +se (A.N.) 483, _seat_ secte (A.N.) 106, 107, 216, _a suit_ see (A.S.) _the sea_ seel (A.S.) 348, _pl._ seles, _a seal_ seem (A.S.) 45, 67, _a seam_ (of wheat), a measure of eight bushels, originally as much as a horse could carry sege (A.N.) 443, _siege_ +seget (A.N.) 489, _subject_ segge (A.S.) 46, 78, 84, 100, 216, 341, 443, 445, _a man_ seyen, 290, seye, seyn, seggen, 53, 264, sigge, 208, 302, siggen, 264, 312, 318, 350 (A.S.) _to say_. _pres. s._ I seye, he seith, thei siggen, 320. _pret. s._ seide, _pl._ seiden seillynge (A.S.) 387, _sailing_ seynen (A.N.) _to sign_. _pret. s._ seyned, 104 seint (A.N.) _a saint_ seken, seche (A.S.) _to seek_; 273, _to penetrate_. _pret. s. & pl._ soughte. _part. pas._ y-sought selde (A.S.) _seldom_. selden, 365 selen (A.S.) _to seal_ self (A.S.) _objec. s._ selve, _pl._ selves _self-same_. on the selve roode, 427, _on the cross itself_ +sely (A.S.) 477, _simple, poor_ selkouth (A.S.) _pl._ selkouthe _wonderful, strange_ selles (A.N.) _cells_ semen (A.S.) 328, _to seem, appear, resemble_. +I semed, 460, _I looked_ semynge (A.S.) 318, _resembling_ semy-vif (A.N.) 351, _half alive_, i. e. _half dead_ sen, 25, see, 32 (A.S.) _to see_. _pres. sing._ thow sest, 15. he seeth, _pl._ we seen. _pret. sing._ seigh, 77, 147, 200, 247, seyghe, 82, saugh, 29, 77, 347, 376, 437, _pl._ seighe. _part. pas._ y-seyen, seyen, 216, 308, 349, seene, y-seighen, 77, seighen, 177, y-seighe, 365 senden (A.S.) _to send_. _pret. s._ sent, 421, _pl._ senten serelopes (A.S.) 358, _severally, by themselves_ serk (A.S.) 81, _a shift, shirt_ serven (A.N.) _to serve_ setten (A.S.) _to set_. _pret. s. & pl._ sette. _part. past_, seten, 248 sewen (A.S.) _to follow_. _see_ suwen shaar (A.S.) 61, _the blade or share of a plough_ +shaf (A.S.) 490, _chaff_ shaft (A.S.) 161, 225, _make, creation_ shaken (A.S.) _to shake_. _pret. s._ shook, 268 shallen (A.S.) _the auxiliary verb. sing._ I shal, 15. thow shalt, _pl._ ye shul, 14, shulle, 25, thei shulle, 22--sholde, sholdest, _pl._ sholden, sholde shapen, shape (A.S.) _to make, create, shape_. _pret. s._ shoop, 1, 163, 197, 225, 443, shapte, 361, 433, for-shapte, 365. _pl._ shopen. _part. past_, mys-shapen, 144, shapen, 280 shappere (A.S.) 358, _a maker, creator_ sharpe (A.S.) 443, _pungent_ sheep (A.S.) 1, _a sheep, or a shepherd_ sheltrom (A.S.) 278, _a host, troop of soldiers_ shenden (A.S.) _to ruin, destroy_. _pret. s._ shente, 365. _part. pas._ shent shene (A.S.) 394, _bright_ shenfulliche (A.S.) 59, _shamefully, disastrously_ shepstere (A.S.) 265, _a sheep-shearer_ (?) shere (A.S.) _a shear_ sherreve (A.S.) 31, 51, _a shire-reeve_, or _sheriff_ sherewe, shrewe (A.S.) _a shrew; a cursed one_ shrewednesse (A.S.) _cursedness_ sheten (A.S.) _to shoot_. _pret. pl._ shotten, 438 shetten, shette (A.S.) _to shut_. _pret. s._ shette shide (A.S.) 167, 197, _a thin board, a billet of wood_ shiften (A.S.) _to move away_. _pret. s._ shifte 435 shyngled (A.S.) 168, _made of planks or boards_ shonyen (A.S.) 87, _to shun_ +shosen ( ) 491 qu. for chosen, i. e. _dispose, incline to_ shrape (A.S.) 84, _to scrape_ shryve (A.S.) 441, _to shrive, make confession_. _pret. s._ shrof, 45, 198. _part. pas._ y-shryve, 82, shryven, 273 shrift (A.S.) _confession_ shroudes (A.S.) _clothes_ sib, sibbe (A.S.) _relation, companion_. Gossip is God-sib, _companion or fellow in God_, and was originally applied to the attendants at a christening sidder (A.S.) 88, _wider_ sike (A.S.) 355, _sick_ siken (A.S.) _to sigh_. _pret. s._ siked, 293, sikede, 385 siker, syker (A.S.) _sure, secure_. sikerer, 237, _more secure, more sure_ syn (A.S.) 444, _since_ syngen, synge (A.S.) 408, _to sing_. _pret. s._ songe, I song, 408. _pl._ songen, 369, 388, 405 sinken (A.S.) _to sink_. _pret. s._ sank, 373. _pl._ sonken, 278 sisour (A.N.) 31, 32, 38, 51, 75, 434, _a person deputed to hold assizes_. _See_ Ducange in v. _assisarii_ sith (A.S.) _since_. sithen, _since, afterwards_. sithenes, 121, _afterwards_. siththe (_adv._) _since afterwards_ sithe (A.S.) 102, _time_ sitten, sitte (A.S.) _to sit_. _pret. s._ thow sete, 386. I seet, 437. sat, _pl._ seten, 109 skile (A.S.) 202, 240, 290, 359, 367, 412, _reason, argument_ +slaughte ( ) 456 (?) sleighte (A.S.) 379, 401, _a trick, slight_ sleen (A.S.) _to slay_. _pres._ sleeth. 364, 421. _pret. s._ slow, 434 slepen (A.S.) _to sleep_. _pret. s._ sleep, 99, 100, I slepte, 247. _pl._ slepe, 277 slepying (A.S.) _asleep_ sleple (A.S.) 155, _to sleep gently_ sleuthe (A.S.) _sloth, idleness_ sliken (A.S.) 34, _to make sleek, smooth_ slombren (A.S.) _to slumber_. _pret. s._ slombred, 1 smal (A.S.) _pl._ smale, _small_ smecen (A.S.) _to taste, smack_. _pret. pl._ smaughte, 98 smythyen (A.S.) 61, 62, _to do the work of a smith, to forge_ so (A.S.) _so, as_. so soone so, 352, _as soon as_ soden (A.S.) 312, _to boil_. _part. pas._ y-soden, 321 sodenes (A.N.) 303, _sub-deans_ softe (A.S.) 1, _warm_ (like the Fr. _doux_) sokene (A.S.) 34, _a district held by tenure of socage_ solas (A.N.) _comfort, solace_ soleyn (A.N.) 240, _one left alone_ solne (A.N.) 102, _to sing by note_ som (A.S.) _pl._ somme, _some_ somone (A.N.) 37, sompne, 62, 209, 408, _to summon_ somonour (A.N.) 31, 51, 75, _a somner_, an officer employed to summon delinquents to appear in ecclesiastical courts, now called _an apparitor_ sonde (A.S.) _mission, sending_ sone (A.S.) _a son_ songewarie (A.N.) 147, 148, _the interpreting of dreams_ sonne (A.S.) _the sun_ sooth (A.S.) _truth_ soothnesse, sothnesse (A.S.) _truth_ sope (A.S.) 254, _a sop_ sope (A.S.) 273, _soap_ soper (A.N.) _supper_ sorwe (A.S.) _sorrow_ sorweful (A.S.) 353, _sorrowful_ soth (A.S.) _true_ sothe (A.S.) _truth_ sotile (A.N.) 184, 186, _to apply one's cunning or penetration_ sotil (A.N.) _pl._ sotile, 294, 297, 319, 372, _clever, cunning, subtile, difficult to conceive or understand_ sotte (A.N.) _a fool_ souke (A.N.) 209, _to suck_ souter (A.S.) 101, 201, _a shoemaker_. +soutere, 494 souteresse (A.S.) 96, _a female shoemaker_ southdene (A.N.) _a subdean_ sowen (A.S.) 274, _to sow_. _pret. s._ sew, 268, 412, _pl._ sewe, 317. _part. pas._ y-sowen, 416 spakliche (A.S.) 353, _hastily_ (?) spede (A.S.) 353, _to haste, to speed_. _pret. s._ spedde, 353 speken, speke (A.S.) _to speak_. _pret. s._ spak spelonke (LAT.) 311, _a cavern_ spences (A.N.) 285, _expense_ spillen (A.S.) (trans.) _to mix, spill, spoil, waste_, 414 (_intransitive_) _to perish_, 303. _part. pas._ y-spilt spire (A.S.) 348, _to look closely into, to inquire_ spores (A.S.) 370, _spurs_ spring (A.S.) 79, _a sprig, rod_ springen (A.S.) _to spring_. _pret. s._ sprong, 277, spronge, 404 stablisse (A.N.) 22, _to establish_ +stappyng (A.S.) 489, _stepping_ stede (A.S.) _pl._ stedes, _a place_ steere (A.S.) 153, _the helm of a ship_ steyen (A.S.) _to arise, mount_. +_pret. s._ steigh, 498, _arose_ stekie (A.S.) 22, _to stick fast_ stele (A.S.), 412, _a handle_ stelen (A.S.) _to steal_. _pret. s._ stale, 268. _pl._ stolen, 405 sterre, _pl._ sterne, 310 (A.S.) _a star_ +styghtle (A.S.) 469, _to establish, confirm_. Explained in the glossary appended to the old edition by _to stay_ +stylle (A.S.) 473, _quietly, with a low voice_ +y-stongen (A.S.) 483, _stabbed, pierced_ stinken (A.S.) _to stink_. _pret. s._ stank, 328. +styncand, 489, _stinking_ stynten (A.S.) 22, 186, _to stop_ stonden, stonde, stande, 354 (A.S.) _to stand_. he stondeth, it stant, 325, he stant, 372, thei stonden. _pret. s._ stood, 204, 247 stoon (A.S.) 328, _a stone_ stotte (A.S.) 411, _an ox of three years old_ stounde (A.S.) 155, _a short space of time_ stoupe (A.S.) 204, _to bend, stoop_. Chaucer, in the first line of the Nonne Preestes Tale, speaks of,--"A pore wydow somdel _stoupe_ in age." +straken (A.S.) 456, _to proceed directly_ +stre (A.S.) 496, _straw_ streyte (A.S.) _straitly, narrowly_ streyves (A.N.) 6, _estreys, beasts which have strayed_, a law-term striken (A.S.) _to strike_. _pret. s._ strook struyen (A.N.) 328, _to destroy_. _pret._ struyede stuwe (A.N.) 121, _a house of ill fame, a stew_. +stues, 488, _stews, brothels_ +sueres (A.S.) 459, _followers_ suffren (A.N.) _to suffer_ sulen (A.N.) _to soil_. +_part. pas._ y-suled, 495, _soiled_ suren (A.N.) _to assure_ surgenrie (A.N.) 336, _surgery_ surquidous (A.N.) 416, _overbearing, arrogant, conceited_ suster (A.S.) _pl._ sustren, _a sister_ suwen, sewe (A.S.) 203, 454 _to follow_. _pret. s. and pl._ suwed, 353, suwede, 380. _part. p._ suwed, 110, sued, 155 swelte (A.S.) 86, _to die, to perish_. _pret. s._ swelted, 431 swerd (A.S.) _a sword_ sweren, swerye, 275 (A.S.) _to swear_. _pret. s._ swoor, 434, swor, 269. _part. pas._ sworen, 328, swore swetter (A.S.) _sweeter_ swevene (A.S.) _a dream_ sweyen (A.S.) _to sound_. _pret. s._ sweyed, 1 swich (A.S.) 385, _pl._ swiche, _such_ swynken (A.S.) _to labour_. _pret. pl._ swonken, 2. swynk (A.S.) _labour, work_ swithe (A.S.) _very, immediately, quickly_ swowe (A.S.) 86, _to faint, to swoon_ T. tabard (A.N.) 88, _a short coat or mantle_. "Tabbard, _collobium_." Promp. Parv. One of the stage directions in the Coventry Mysteries (p. 244) is:-- Here xal Annas shewyn hymself in his stage, be seyn after a busshop of the hoold lawe, in a skarlet gowne, and over that _a blew tabbard_ furryd with whyte. tacches (A.N.) 168, _stains, blemishes_ taillé (A.N.) 68, _a tally, notched stick; an account scored on a piece of wood_. _See_ note tailen (A.N.) _to keep an account by notches on a stick, to give a tally for a thing_. _part. a._ tailende, 156. _part. pas._ y-tailed, 102 taken (A.S.) _to take_. _pres. s._ took, _pl._ token, toke, 398. _part. pas._ taken taken, take (A.S.) _to give_. _pret. s._ took, 328, _pl._ toke, token, 383 tale (A.S.) _an account, reckoning_ tale-wis (A.S.) 51, _wise in tales_ tasele (A.S.) 322, _a teasel_. The burs of this plant are used in the manufacture of cloth tasten (A.N.) 266, 374, _to feel_. _pret. s._ tastede, 357 techen (A.S.) _to teach_. _pret. s._ taughte, 19, taghte, 135. _part. pas._ taught, 186, y-taught, 436 tellen, telle (A.S.) _to count, tell_, 405. _pret. s._ tolde. _pl._ tolden teme, teeme (A.S.) 118, 125, 138, 411, 412, _a team of horses_ teme (A.N.) 48, 80, 147, 209, _a theme_ tenten (A.N.) _to offer, present, to hold out, stretch forth_. _pret. pl._ tendeden, 383 tenen, tene (A.S.) 256, 320, _to injure_. _pret. s._ tened, 432 tene (A.S.) 124, 125, 145, 209, 335, _anger, hurt_ teneful (A.S.) _injurious_ termes (A.N.) 242, _terms, times for their work_ teynten (A.N.) _to die, tint_. _part. past_, y-teynted, 322 y-termyned (A.N.) 20, _judged, determined_ thanne (A.S.) _then_ thecche (A.S.) 410, _to thatch_ theen (A.S.) _to thrive, be prosperous_. so thee ik! 90, _as I may prosper!_ thef, theef (A.S.) _pl._ theves, 239, 353, 373, _a thief_. thefliche, 389, _thievishly_ theigh (A.S.) _though_ thenke, thynke (A.S.) 211, 228, _to think_. _pres. s._ he thenketh, 407 ther (A.S.) _there, where_. therafter, 90, _in proportion to it_. thermyd, _herewith_ thesternesse (A.S.) 340, _darkness_ thynke (A.S.) 384, _to seem_. _pres. sing._ I thynke, me thynketh (_it seems to me_). _pret. s._ thoghte, 1, 205, thoughte, 404 thirlen (A.S.) _to pierce, bore through_ thise (A.S.) _these_ tho (A.S.) _those, the_ tho (A.S.) _then, when_ tholien (A.S.) 70, thole, 392, _to bear, support, suffer_. _pret. s._ tholede, 251, 384, tholed, 377. _pl._ tholed, 373 thonkyng (A.S.) _thanking, thanks_ thorugh (A.S.) _through_ thow (A.S.) The second personal pronoun is in interrogative clauses generally combined with its verb, as sestow, _seest thou_; slepestow, _sleepest thou_, &c. thral (A.S.) _pl._ thralles, 398, _a bond-man_ threve (A.S.) 333, _a bundle_ thridde (A.S.) 413, _third_ thringen (A.S.) _to crowd, to throng, to press forward_. _pret. pl._ thrungen, 108 tyd, tid (A.S.) 265, 334, _quickly, promptly, readily_ tidy (A.S.) 422, _clever, ready, neat_ tyen (A.S.) _to tie_ +y-tight, 461, _furnished, provided_ tikes (A.S.) 398, _low people_; literally, _dogs_. The word is still used in Yorkshire til (A.S.) 305, _to_ tilien, tilie, tilye (A.S.) 131, 138, 375, 410, _to till the earth_. +_part. pas._ tylde, 461 tilthe (A.S.) 421, _tilth, the result or produce of tilling or ploughing_ tymbre (A.S.) 223, _to build_. _pret._ tymbred, 48 +tymen (A.S.) 494, _to compel_ (?) It appears to be the same word which occurs in the alliterative poem on the Deposition of Richard II, p. 17:-- Thus lafte they the leder That hem wrong ladde, And _tymed_ no twynte, But tolled her cornes, And gaderid the grotus With gyle, as I trowe. tynen, tyne (A.S.) 416, _to lose_. _part. pas._ tynt, 377 titeleris (A.S. ?) 442, _tattlers_ tithe (A.S.) _tenth, tithe_ tixte (A.N.) 348, _text_ to (A.S.) _too_ to-, prefixed in composition to verbs of Anglo-Saxon origin, has the same force as the German _zu-_, giving to the word the idea of destruction or deterioration:-- to-bollen (A.S.) 82, _to overswell_ to-breken (A.S.) 156, _to break to pieces, break down_. _part. pas._ to-broke, 139 to-cleve (A.S.) 236, _to cleave in pieces, cut open_ to-drawen (A.S.) _to draw to pieces_, or _to destruction_. _pret._ to-drowe, 175 to-luggen (A.S.) 41, _to lug about, tear_ to-rende (A.S.) 180, _to be torn or burst to pieces_ to-shullen (A.S.) _to cut off, destroy_. _part. pas._ to-shullen, 359 toft (A.S.) _an open exposed place, a hill_ to-fore (A.S.) _before_. to-forn 235, _before_ to-gidere, to-gidres, to-gideres (A.S.) _together_ +toylyng (A.S.) 495, _tugging_ tollen (A.S.) 89, _to measure out, count_ tollers (A.S.) _toll-gatherers_ tome (A.S.) 39, _leisure, time_. This form of the word seems to have been in use in the fourteenth century. It occurs at the commencement of the Seven Sages:-- I sal yow tel, if I have _tome_, Of the seven ages of Rome. Its occurrence in Piers Ploughman shows that Weber was not right in supposing it a mere alteration of the word _time_ for the sake of rhyme. See also Sir F. Madden's Glossary to Gawayne tonder (A.S.) 362, _tinder_ +too (A.S.) _pl._ ton, 476, 489, _a toe_ torne (A.N.) 428, _to turn_. _pret. s._ tornede, 321, torned, 265, _turned_ torne, 325, turne, 324 (A.S.) _to turn_ (intransitive) toten (A.S.) 331, 459, 461, _to look, observe, to peep_. _pret. s._ toted, 471. _pl._ toteden, 476. _part. past_, y-toted, 464 touken (A.S.) _to dye_. _part. pas._ y-touked, 322 toune, 315, _a tun_. Perhaps it should be printed _tonne_. tour (A.N.) _a tower_ travaille (A.N.) _to labour_ traversen (A.N.) 245, _to transgress_ treden (A.S.) _to tread_. _pret. pl._ troden, 223. +_pret. s._ tredede, 476, _trod_ tree, 330 (A.S.) _pl._ trowes, 300, _a tree_ tresor (A.N.) _a treasure_ triacle, tryacle (A.N.) _a remedy, a cure_ tricherie (A.N.) _treachery, cunning, trickery_ trie (A.N.) 305, 330, _choice, select_. trieste, 23, _most choice_, trieliche, _choicely_ +tryfler (A.S.) 479, _a trifler, a deceiver, a good-for-nothing_ +troiflardes (A.S.) 494, _triflers, idlers_ trollen (A.S.) 387, _to draw, to drag_ tronen (A.N.) _to throne_ trowe (A.S.) 358, _to believe, think, suppose_. trowestow, 237, _thinkest thou_ trufle (A.S.) 236, 378, trefle, 471, _a silly tale, trifle, good-for-nothing thing_ or _person_ trumpen (A.N.) _to sound a trumpet_. _pret. s._ trumpede, 395 tulien (A.S.) _to labour, to till_. _pret. pl._ tulieden, 277. _part. act._ tulying, 277 tweye (A.S.) _two_ twies (A.S.) _twice_ +twynnen (A.S.) 480, _to couple together_ U. umwhile (A.S.) 97, _once, on a time_ unbuxome (A.S.) _disobedient, inobedient_ underfongen (A.S.) 301, _to undertake, accept, receive_. _pret. s._ underfonged, 209 undernymen (A.S.) 214, _to undertake, take possession of_. _pres. s._ undernymeth, 84. _part. past_, under-nome, 263, 428 under-pight (A.S.) 331, _propped up_ unhardy (A.N.) 254, 354, _not bold_ un-hiled (A.S.) 367, _uncovered, unroofed_ unjoynen (A.N.) 384, _to disjoin, separate_ unkynde (A.S.) _unnatural_ unkouthe (A.S.) 148, _unknown, strange, foreign_ unlosen (A.S.) 356, _to unloose_ unlouken (A.S.) 380, 384, 385, 388, _to unlock_ unnethe (A.S.) _scarcely_ unpynne (A.S.) 385, _to unbolt_ unsperen (A.S.) 374, 385, _to open, undo, unbolt_ +un-teyned (A.S.) 481, _unfastened (?)_ unthende (A.S.) 87, _unserved, without sauce_ untidy (A.S.) 432, _slovenly, not clever_ until (A.S.) _to_ unwittily (A.S.) 49, _unwisely, unreasonably_ up (A.S.) _upon_. up so doun, 428, _upside down_ usen (A.S.) _to use_ V. vaunt-warde (A.N.) 430, _the avant-guard, the van_ veille (A.N.) 104, _an old woman_ vendage (A.N.) 391, _vintage, harvest_ venymousté (A.N.) 378, _the property of being poisonous or venomous_ venym (A.N.) 326, _poison_ vernycle (A.N.) 109, "diminutive of _Veronike_. A copy in miniature of the picture of Christ, which is supposed to have been miraculously imprinted upon a handkerchief, preserved in the church of St. Peter at Rome. Du Cange, in v. _Veronica_. Madox, Form. Angl. p. 428. Testam. Joh. de Nevill, an. 1386. Item Domino archiepiscopo Ebor. fratri meo. i. vestimentum rubeum de velvet cum _le Veronike_ in granis rosarum desuper broudata. It was usual for persons returning from pilgrimages to bring with them certain tokens of the several places which they had visited; and therefore the Pardoner [in Chaucer], who is just arrived from Rome, is represented with _a vernicle sewed upon his cappe_."--TYRWHITT. verrey (A.N.) 365, verrey, 405, _true_ verset (A.N.) 239, _a little verse_ viker (A.N.) 424, _a vicar_ vicory (A.N.) 420, _a vicar_ W. waast (A.N.) 10, _a waste, wilderness_ wafrestere (A.S.) 115, _a maker of wafers for the priests, to be consecrated and administered at the sacrament_ wage, wagen (A.N.) 440, _to hire, to wage, pay wages, remunerate_ wage (A.N.) 71, _to be pledge for, to warrant_ waggen (A.S.) 332, _to shake_. _pret. s._ waggede, 335, 373, 408 wayte, waiten (A.S.) 89, 147, 157, 260, 269, _to watch, look about, wait_. _pret. s._ waitede, 266. _pl._ waiteden, 345 waitynges (A.S.) 33, _watchings, lookings_ walkne (A.S.) 316, _air, sky, welkin_. wolkne, 357, 383 walnote (A.S.) _a wallnut_ wayven (A.N.) 113, 435, 482, 491, _to waive_ waken (A.S.) _to awake_. _pret. pl._ woken, 277, woke, 405, _awoke_ wanhope (A.S.) 34, 94, 140, 238, 366, _despair, hopelessness_ wanye (A.S.) 141, 153, _to fade, wane_. _pret. s._ wanyed, 294 war (A.S.) _ware, aware_. y-war, 17 warde (A.N.) 388, _a keeper_ wardemotes (A.N.) 6, _meetings of the ward_ wareyne (A.N.) 10, _a warren_ warisshen (A.N.) 336, _to cure_ warlawes (A.S.) 497, _wizards, sorcerers, warlocks_. See Jamieson, on this latter word warner (A.N.) 96, _a warrener, keeper of a warren_ warpen (A.S.) _to utter, cast_. _pret. s._ warpe, 82, 99 warroken (A.S.) 66, _to girt_ waselen (A.S.) _to become dirty, dirty one's self_. +_pret. s._ waselede, 476 wasshe (A.S.) 248, _to wash_. _pret. s._ I wessh, 344, wasshed, 352, _pl._ wesshen, 247. _part. pas._ y-wasshen, 167, whasshen, 272, wasshen, 392 wastel (A.N.) 94, _a cake, fine bread_ watlen (A.S.) _to cover with hurdles, to wattle_. _pret. s._ watlede, 415 wawe (A.S.) 153, _a wave_ webbe (A.S.) 89, _a weaver_ webbestere (A.S.) _a weaver_. wollen webbesters, 14, _woollen weavers_ wed (A.S.) 91, 346, _a pledge_ wedden (A.S.) 73, _to lay a wager_ weder (A.S.) _weather_. weder-wise, _weather-wise_ wedes (A.S.) _dress, clothes, apparel_ weer (A.S.) 209, 330, _a doubt, perplexity_ weet (A.S.) _wet_. weet-shoed, 369, _wet-shoed_ weg (A.S.) 426, _a pledge_ wey (A.S.) _a way_ weye (A.S.) 82, _a wey of cheese_ weyen (A.S.) _to weigh_. _part. past_, weyen, 25 weylaway (A.S.) 383, _an exclamation of lamenting under suffering_ weyves (A.S.) 6 (a law term), _animals lost or strayed_ weke (A.S.) 360, 362, _the wick of a candle_ welden (A.S.) 174, 175, 206, _to possess_. _pres. s._ he welt, 178, when he weldeth, 426 wele (A.S.) 381, _weal, happiness, good fortune_ wellen (A.S.) _to boil, to gush out as water from a spring_. _pret. s._ wellede, 418 welle (A.S.) 296, _a spring_ welthe (A.S.) 88, _a welt_ wem (A.S.) 377, _a flaw, stain_ wenden (A.S.) 306, _to go, to wend_. _pres. pl._ wenden. _imperat._ weend, 59 wenen (A.S.) 264, 380, _to suppose, imagine, think, believe_. _pret. pl._ wende, 263, _supposed_ wepen (A.S.) _to weep_. _pret. s._ wepte, 374, _pl._ wepten wepene (A.S.) 170, _membrum virile_ wepne (A.S.) _a weapon_ +werdliche (A.S.) 454, 473, _worldly_ were (A.S.) 322, _to wear_ werken, werche (A.S.) _to work_. _pres. pl._ werchen. _pret. s._ wroghte. _pl._ wroughte, wroghten. _part. act._ werchynge. _part. pas._ wroughte, wroght, y-wroght +werly (A.S.) 491, _worldly_ wernard, wernarde (A.N.) 35, 53, _persons who lay information against others_ (?) wernen (A.S.) _to refuse, deny_. _pres. s._ werneth, 425, _refuses_ werre (A.N.) _war_ wers (A.S.) _worse_ +werwolves (A.S.) 478, _people turned into wolves by sorcery_. An ancient superstition. _See_ note wesshen (A.S.) _to wash_ weven (A.S.) _to weave_ wex (A.S.) 360, 361, wax wexen, wexe (A.S.) 141, 209, 293, 401, _to wax, grow_. _pret. s._ weex, 63, 94, 202, 278, 294, 336, 369. _pl._ woxen, 161, 277, 333. _part. pas._ woxen, 177, 403 wexed (A.S.) 98, _washed_ (?) what! (A.S.) 146, an interjection, _lo!_ whiche (A.S.) which a light, 376, _what light_ +whit (A.S.) 476, _a wight, creature_ whiten (A.S.) _to make white_ +whough (A.S.) 453, _how_. whou, 481 wicche (A.S.) 372, 373, _a witch_ wye (A.S.) 109, 223, 245, 248, 283, 352, 354, 388, 405, _a man_. It is the Saxon _wig_, and was originally applied to a warrior or hero. I am inclined to think this may be the origin of our present slang term, _a guy_ wif (A.S.) _in the objective_, wyve, _pl._ wyves, _a woman, wife_ wight (A.S.) 160, _active, brave_. wightly, _actively, bravely, well_. wyghtliche, 40, _actively_. wightnesse, 410, _activity, cleverness_ wight (A.S.) _a creature, being_ wike (A.S.) _a week_. _pl._ woukes, 336 wikkedlokest (A.S.) 199, _most wickedly_ willen (A.S.) 400, _to will_. _pres. s._ wol, wole, _pl._ wol. _pret. s._ wolde, _pl._ wolde. thow willest, 241 wilne (A.S.) 49, _to will_. _pr. s._ wilneth, 20. _pl._ wilne, 15. _pret. s._ wilned, 211, 369 wyn (A.S.) 402, _wine_ wynen pyne (A.S.) 78, _the wine pin, or place where wine was sold_ (?) wynkyng (A.S.) 77, 99, _dozing, slumbering_ wynnen, wynne (A.S.) _to win, gain_. _pret. s._ wan, 123, 231, _pl._ wonnen, 2. _part. pas._ y-wonne, 82, 213, wonne, 410 +wynwe (A.S.) 476, _winnowing_ wis, _pl._ wise (A.S.) _wise_ wisloker (A.S.) 266, _more certainly_ wissen, wisse (A.S.) 399, _to teach_. _pres. sing._ I wisse. _pret. sing._ wissed, 19. _part. act._ wissynge, 205, _teaching_ wissen (A.S.) _to know_. _pret. sing._ wiste, 151, 211, _knew_ _part. past_, wist, 381 wit (A.S.) _mind, wit, intelligence_ witen, wite (A.S.) 373, 377, _to know_. _pres. s._ he woot, 105, 199. _pret. s._ woot, 3, 32, 35, 67. to witene, 152, _to know_. witynge, 418, _knowingly_ witen (A.S.) 140, 331, _to hinder, keep_ witen (A.S.) _to blame_. _pret. s._ witte, 17 withdrawen (A.S.) _to withdraw_. _pret. s._ withdrough, 373 withholden (A.S.) _to withold, retain_. _pres. s._ he withhalt, 110 withwynde (A.S.) 108, _crosswise_ (?) as if bound with a withy witterly (A.S.) _truly_ witty (A.S.) 196, _knowing, wise_ +wlon (A.S.) 494, _the nap of cloth_ (?) wo (A.S.) _woe_ wodewe (A.S.) 169, _pl._ widwes, _a widow_ woke (A.S.) 315, _to moisten_ (?) wolleward (A.S.) 369, wolward, 497, _miserable, plagued_ wolves-kynnes (A.S.) 126, _of the nature of wolves_ wombe (A.S.) _the belly_ wombe-cloutes (A.S.) 250, _tripes_ womman, _pl._ wommen (A.S.) _a woman_ wone (A.S.) _a dwelling-place, residence_ woned (A.S.) 306, _accustomed, wont_ wonyen (A.S.) _to dwell_. _pres. s._ wonyeth, 18. _pret. pl._ woneden, 311 woon (A.S.) 435, _plenty, abundance_ +woon (A.S.) _a dwelling_ worden (A.S.) _to discourse, have words together_. _pret. pl._ wordeden, 68. wordynge, 351, _talking, using words, conversing_ worm (A.S.) 222, _a serpent_ worstow, 420, _shalt thou be_. _See_ worthe wort (A.S.) 135, _a plant, vegetable_ worthe, y-worthe (A.S.) _to be, become_. to late the cat worthe, 12, _to let the cat be_. worth, 26, 244, 359, _shall be_ wowen (A.S.) 69, _to woo, court_ wower, _pl._ woweris (A.S.) 206, _a wooer_ wowes (A.S.) 46, _walls_ wrathen (A.S.) _to be or become angry, wroth_ wreken (A.S.) _to avenge_. _part. past_, wroken, 39, 437, wroke, 392 wrighte (A.S.) 197, _a workman, artist, maker_ wringen (A.S.) _to wring_. _pret. s._ wrong, 42, 127 writen (A.S.) _to write_. _pret. s._ wroot, 183, 225, 233, 293, 328, 396. _part. past_, writen, 349 writhen (A.S.) 358, _twisted, clenched_ wrooth (A.S.) _wroth_ wrotherhele (A.S.) 280, _ill fate, ill condition_ Y. As a consonant; for other words beginning with _y_, see under _g_ and _i_ yarken (A.S.) 143, _to make ready, prepare_ ye (A.S.) _yea, yes_ yeden (A.S.) _to go_. _pret. s._ yede. _pl._ yeden, 324, 351, 354 yeepe (A.S.) 203, _active, alert, prompt_ yelde (A.S.) 419, _to yield, pay, give_. _pres. s._ he yelt, 375. _pret. s._ yald, 239, 240. yeldynge yeme (A.S.) 349, _heed, attention_ yemen (A.S.) 154, 171, 185, _to rule, guide, govern--to heed, take care of_ yepeliche (A.S.) 306, _promptly_ yerde (A.S.) _a rod, a yard_ yere (A.S.) _pl._ yeer, _a year_. yeres-gyve, 154. yeres-yeves, 49, _a year's gift_ yerne (A.S.) _to yearn, desire eagerly_ yerne (A.S.) (_adverb_) _eagerly, earnestly, readily_ yerne (A.S.) 306, _to run_. _pret. s._ yarn, 205. _part. act._ ernynge, 418. _See_ rennen yis (A.S.) _yes_ yit (A.S.) _yet_ ynowe (A.S.) _enough_. ynogh, 382 yvel (A.S.) _evil, wicked_. yvele, 87, _evilly, wickedly_. _FINIS._ * * * * * PRINTED BY BALLANTYNE, HANSON AND CO. EDINBURGH AND LONDON. * * * * * Corrections made to printed text Lines 9010, 9011. "for cold", "for drye" corrected from "for-cold", "for-drye" Line 9056 et seq.: Original line numbering preserved, appears to be 1 too low. Line 9254 et seq.: Original line numbering preserved, appears to be a further 2 too low. Line 10204: printed "10240" Line 10260 et seq.: Original line numbering preserved, appears to be a further 1 too low. Line 13205 "a-fyngred" corrected from "a fyngred". Line 14038: printed "14083" Line 14311 "hadde" corrected from "hande". Creed, line 1238: "In penaunce" corrected from "Ia penaunce". Notes generally: the abbreviations for Eccliastes and Eccliasticus are confusing - they are retained as printed. References to Psalms sometimes use the numbering of the Vulgate, sometimes the Hebrew/Protestant numbering - these are also retained as printed. Corrections to the line numbers for the notes: 1735 (corrected from 1734); 2497 (2499); 2881 (2882); 3408 (3407); 4618 (4620); 5433 (5423); 8167 (8164), 8173 (8170), 8180 (8177); 9176 (9177: the next line had incorrect printed line number 9178), 9178 (9179); 9517 (9510); 10183 (10182); 10322 (10332); 10553 (10523); 11075 (11074); 11300 (11299); 10322 (10332); 10553 (10523); 11075 (11074); 11300 (11299); 12669 (12668); 12943 (12942); 14269 (14265); Creed 913 (911). Note 1177. "ynowe" corrected from "ynome". Note 3944 & 3948. "Psalm lxviii, 29" corrected from "Psalm xlviii, 29". Note 4618. "popularly" corrected from "pupularly". Note 6022. "Epist. ad Rom. xii, 19.", the only good match and confirmed by Skeat. The original has "Galat. vi, 2.", which belongs to the note to line 6981. Note 8418. "Luke xxi, 1-4." corrected from "Luke xx, 1-4.". Note "8572", corrected from "8573". Note 9766. "Psal. xcvi" corrected from "Psal. cxvi". Note 10183. "Hadde" from "Hudde". Note 10404. "looresmen" from "loorsemen" (cf. glossary). Note 11396. "Matth. xx, 40" corrected from "Matth. v, 40". Note 11670. "John xii, 32" corrected from "Cant. xii, 32". Note 12040. "2 Corinth. xii, 9" corrected from "2 Corinth. xii, 19". Corrected page references in the Glossary: affaiten (deleted 9); apeiren 80 (corrected from 8); arwe 438 (432); brok 119 (199); brotel 153 (133); cacchen 236 (238); chaffare (merchandise) 85 (84); come: com 400 (401); comsen: comsynge 382 (384); coveren 238 (228); daggen 433 (483); devors 433 (438); drawen: drogh 437 (487), drow 376 (375); dredfully 352 (252); duc 388 (188); eten 386 (385); fighten: y-foughte 336 (386); foote 354 (314); for-yelden 133 (184); formest 403 (409); frete (deleted 4); goon: wenten 351 (321); graithen: graythed 494 (491); hastilokest 424 (434); hewen 273 (173); kennen: kenne 20 (621, which is the line number instead of the page); kyn 359 (659); lakken 262 (260); leet 25 (27); leven (to believe): leved 393 (392); manlich 92 (62); mees 249 (242); metels 207 (206); meve 228 (288); pil 331 (330); pulchen 460 (46); quellen 537 (337); quyk 384 (334); segge 216 (210); sleen: slow 434 (433); sleep 99 (96); spede: spedde 353 (352); torne: torned 265 (266); treden: tredede 476 (475); undernymen 214 (9); vaunt-warde 430 (409); wage (deleted 171); webbe (deleted 267); witty 196 (96); writen 349 (249); yvele 87 (7). Gloss "aspien", corrected from "aspein". Gloss "avowen". "to make a vow" corrected from "... row". Gloss "biten". "bitit" corrected from "betit". Gloss "deitee". "daity" corrected from "deity". Gloss "fondynge", corrected from "fongynge". Gloss "liggen". "leyen" corrected from "leven". Gloss "lomere". "frequently" corrected from "ferquently". Gloss "sitten". "I seet" corrected from "I sete". Gloss "speken", corrected from "peken". 


