Front matter (continued 4)

CHAPTER IX.

Of twey thinges art thou answered, as me thinketh (quod Love); and if any thing be in doute in thy soule, shewe it forth, thyn ignoraunce to clere, and leve it for no shame.'

'Certes,' quod I, 'there is no body in this worlde, that aught 5 coude saye by reson ayenst any of your skilles, as I leve; and by my witte now fele I wel, that yvel-spekers or berers of enfame may litel greve or lette my purpos, but rather by suche thinge my quarel to be forthered.'

'Ye,' quod she,'and it is proved also, that the ilke jewel in 10 my kepinge shal nat there-thorow be stered, of the lest moment that might be imagined.'

'That is soth,' quod I.

'Wel,' quod she, 'than †leveth there, to declare that thy insuffisance is no maner letting, as thus: for that she is so worthy, 15 thou shuldest not clymbe so highe; for thy moebles and thyn estate arn voyded, thou thinkest [thee] fallen in suche miserie, that gladnesse of thy pursute wol nat on thee discende.'

'Certes,' quod I, 'that is sothe; right suche thought is in myn herte; for commenly it is spoken, and for an olde proverbe it is 20 leged: "He that heweth to hye, with chippes he may lese his sight." Wherfore I have ben about, in al that ever I might, to studye wayes of remedye by one syde or by another.'

'Now,' quod she, 'god forbede †that thou seke any other doinges but suche as I have lerned thee in our restinge-whyles, 25 and suche herbes as ben planted in oure gardins. Thou shalt wel understande that above man is but oon god alone.'

'How,' quod I, 'han men to-forn this tyme trusted in writtes and chauntements, and in helpes of spirites that dwellen in the ayre, and therby they han getten their desyres, where-as first, for 30 al his manly power, he daunced behynde?'

'O,' quod she, 'fy on suche maters! For trewly, that is sacrilege; and that shal have no sort with any of my servauntes; in myne eyen shal suche thing nat be loked after. How often is it commaunded by these passed wyse, that "to one god shal men 35 serve, and not to goddes?" And who that liste to have myne helpes, shal aske none helpe of foule spirites. Alas! is nat man maked semblable to god? Wost thou nat wel, that al vertue of lyvelich werkinge, by goddes purveyaunce, is underput to resonable creature in erthe? Is nat every thing, a this halfe god, mad 40 buxom to mannes contemplation, understandinge in heven and in erthe and in helle? Hath not man beinge with stones, soule of wexing with trees and herbes? Hath he nat soule of felinge, with beestes, fisshes, and foules? And he hath soule of reson and understanding with aungels; so that in him is knit al maner 45 of lyvinges by a resonable proporcioun. Also man is mad of al the foure elementes. Al universitee is rekened in him alone; he hath, under god, principalitè above al thinges. Now is his soule here, now a thousand myle hence; now fer, now nygh; now hye, now lowe; as fer in a moment as in mountenaunce of 50 ten winter; and al this is in mannes governaunce and disposicion. Than sheweth it that men ben liche unto goddes, and children of moost heyght. But now, sithen al thinges [arn] underput to the wil of resonable creatures, god forbede any man to winne that lordship, and aske helpe of any-thing lower than him-selfe; and than, 55 namely, of foule thinges innominable. Now than, why shuldest thou wene to love to highe, sithen nothing is thee above but god alone? Trewly, I wot wel that thilke jewel is in a maner even in lyne of degree there thou art thy-selfe, and nought above, save thus: aungel upon angel, man upon man, and devil upon devil 60 han a maner of soveraigntee; and that shal cese at the daye of dome. And so I say: though thou be put to serve the ilke jewel duringe thy lyfe, yet is that no servage of underputtinge, but a maner of travayling plesaunce, to conquere and gette that thou hast not. I sette now the hardest: in my service 65 now thou deydest, for sorowe of wantinge in thy desyres; trewly, al hevenly bodyes with one voyce shul come and make melody in thy cominge, and saye—"Welcome, our fere, and worthy to entre into Jupiters joye! For thou with might hast overcome deth; thou woldest never flitte out of thy service; and we al shul 70 now praye to the goddes, rowe by rowe, to make thilk Margarite, that no routh had in this persone, but unkyndely without comfort let thee deye, shal besette her-selfe in suche wyse, that in erthe, for parte of vengeaunce, shal she no joye have in loves service; and whan she is deed, than shal her soule ben brought up in-to 75 thy presence; and whider thou wilt chese, thilke soule shal ben committed." Or els, after thy deth, anon al the foresayd hevenly bodyes, by one accorde, shal †benimen from thilke perle al the vertues that firste her were taken; for she hath hem forfeyted by that on thee, my servaunt, in thy lyve, she wolde not suffre 80 to worche al vertues, withdrawen by might of the hygh bodyes. Why than shuldest thou wene so any more? And if thee liste to loke upon the lawe of kynde, and with order whiche to me was ordayned, sothely, non age, non overtourninge tyme but †hiderto had no tyme ne power to chaunge the wedding, ne 85 the knotte to unbynde of two hertes [that] thorow oon assent, in my presence, †togider accorden to enduren til deth hem departe. What? trowest thou, every ideot wot the meninge and the privy entent of these thinges? They wene, forsothe, that suche accord may not be, but the rose of maydenhede be plucked. Do way, 90 do way; they knowe nothing of this. For consent of two hertes alone maketh the fasteninge of the knotte; neither lawe of kynde ne mannes lawe determineth neither the age ne the qualitè of persones, but only accord bitwene thilke twaye. And trewly, after tyme that suche accord, by their consent in hert, is enseled, 95 and put in my tresorye amonges my privy thinges, than ginneth the name of spousayle; and although they breken forward bothe, yet suche mater enseled is kept in remembrance for ever. And see now that spouses have the name anon after accord, though the rose be not take. The aungel bad Joseph take Marye his 100 spouse, and to Egypte wende. Lo! she was cleped "spouse," and yet, toforn ne after, neither of hem bothe mente no flesshly lust knowe. Wherfore the wordes of trouthe acorden that my servauntes shulden forsake bothe †fader and moder, and be adherand to his spouse; and they two in unitè of one flesshe 105 shulden accorde. And this wyse, two that wern firste in a litel maner discordaunt, hygher that oon and lower that other, ben mad evenliche in gree to stonde. But now to enfourme thee that ye ben liche to goddes, these clerkes sayn, and in determinacion shewen, that "three thinges haven [by] the names 110 of goddes ben cleped; that is to sayn: man, divel, and images"; but yet is there but oon god, of whom al goodnesse, al grace, and al vertue cometh; and he †is loving and trewe, and everlasting, and pryme cause of al being thinges. But men ben goddes lovinge and trewe, but not everlasting; and that is by adopcioun 115 of the everlastinge god. Divels ben goddes, stirringe by a maner of lyving; but neither ben they trewe ne everlastinge; and their name of godliheed th[e]y han by usurpacion, as the prophete sayth: "Al goddes of gentyles (that is to say, paynims) are divels." But images ben goddes by nuncupacion; and they 120 ben neither livinge ne trewe, ne everlastinge. After these wordes they clepen "goddes" images wrought with mennes handes. But now [art thou a] resonable creature, that by adopcion alone art to the grete god everlastinge, and therby thou art "god" cleped: let thy †faders maners so entre thy wittes that thou might 125 folowe, in-as-moche as longeth to thee, thy †faders worship, so that in nothinge thy kynde from his wil declyne, ne from his nobley perverte. In this wyse if thou werche, thou art above al other thinges save god alone; and so say no more "thyn herte to serve in to hye a place."

CHAPTER X.

Fully have I now declared thyn estate to be good, so thou folow therafter, and that the †objeccion first †by thee aleged, in worthinesse of thy Margaryte, shal not thee lette, as it shal forther thee, and encrese thee. It is now to declare, the 5 last objeccion in nothing may greve.'

'Yes, certes,' quod I, 'bothe greve and lette muste it nedes; the contrarye may not ben proved; and see now why. Whyle I was glorious in worldly welfulnesse, and had suche goodes in welth as maken men riche, tho was I drawe in-to companyes 10 that loos, prise, and name yeven. Tho louteden blasours; tho curreyden glosours; tho welcomeden flatterers; tho worshipped thilke that now deynen nat to loke. Every wight, in such erthly wele habundant, is holde noble, precious, benigne, and wyse to do what he shal, in any degree that men him sette; al-be-it that 15 the sothe be in the contrarye of al tho thinges. But he that can never so wel him behave, and hath vertue habundaunt in manyfolde maners, and be nat welthed with suche erthly goodes, is holde for a foole, and sayd, his wit is but sotted. Lo! how fals for aver is holde trewe! Lo! how trewe is cleped fals for wanting 20 of goodes! Also, lady, dignitees of office maken men mikel comended, as thus: "he is so good, were he out, his pere shulde men not fynde." Trewly, I trowe of some suche that are so praysed, were they out ones, another shulde make him so be knowe, he shulde of no wyse no more ben loked after: but only 25 fooles, wel I wot, desyren suche newe thinges. Wherfore I wonder that thilke governour, out of whom alone the causes proceden that governen al thinges, whiche that hath ordeyned this world in workes of the kyndely bodyes so be governed, not with unstedfast or happyous thing, but with rules of reson, whiche 30 shewen the course of certayne thinges: why suffreth he suche slydinge chaunges, that misturnen suche noble thinges as ben we men, that arn a fayr parcel of the erthe, and holden the upperest degree, under god, of benigne thinges, as ye sayden right now your-selfe; shulde never man have ben set in so worthy a place 35 but-if his degrè were ordayned noble. Alas! thou that knittest the purveyaunce of al thinges, why lokest thou not to amenden these defautes? I see shrewes that han wicked maners sitten in chayres of domes, lambes to punisshen, there wolves shulden ben punisshed. Lo! vertue, shynende naturelly, for povertee lurketh, 40 and is hid under cloude; but the moone false, forsworn (as I knowe my-selfe) for aver and yeftes, hath usurped to shyne by day-light, with peynture of other mens praysinges; and trewly, thilke forged light fouly shulde fade, were the trouth away of colours feyned. Thus is night turned in-to day, and day in-to 45 night; winter in-to sommer, and sommer in-to winter; not in dede, but in misclepinge of foliche people.'

'Now,' quod she, 'what wenest thou of these thinges? How felest thou in thyn hert, by what governaunce that this cometh aboute?'

50 'Certes,' quod I, 'that wot I never; but-if it be that Fortune hath graunt from above, to lede the ende of man as her lyketh.'

'Ah! now I see,' quod she, 'th'entent of thy mening! Lo, bycause thy worldly goodes ben fulliche dispent, thou beraft out of dignitè of office, in whiche thou madest the †gaderinge of thilke 55 goodes, and yet diddest in that office by counsaile of wyse [before that] any thing were ended; and true were unto hem whos profit thou shuldest loke; and seest now many that in thilke hervest made of thee mokel, and now, for glosing of other, deyneth thee nought to forther, but enhaunsen false shrewes by witnessinge of 60 trouthe! These thinges greveth thyn herte, to sene thy-selfe thus abated; and than, frayltè of mankynde ne setteth but litel by the lesers of suche richesse, have he never so moche vertue; and so thou wenest of thy jewel to renne in dispyt, and not ben accepted in-to grace. Al this shal thee nothing hinder. Now (quod she) 65 first thou wost wel, thou lostest nothing that ever mightest thou chalenge for thyn owne. Whan nature brought thee forth, come thou not naked out of thy †moders wombe? Thou haddest no richesse; and whan thou shalt entre in-to the ende of every flesshly body, what shalt thou have with thee than? So, every 70 richesse thou hast in tyme of thy livinge, nis but lent; thou might therin chalenge no propertee. And see now; every thing that is a mannes own, he may do therwith what him lyketh, to yeve or to kepe; bul richesse thou playnest from thee lost; if thy might had strecched so ferforth, fayn thou woldest have hem kept, 75 multiplyed with mo other; and so, ayenst thy wil, ben they departed from thee; wherfore they were never thyn. And if thou laudest and joyest any wight, for he is stuffed with suche maner richesse, thou art in that beleve begyled; for thou wenest thilke joye to be selinesse or els ese; and he that hath lost suche happes to ben 80 unsely.'

'Ye, forsoth,' quod I.

'Wel,' quod she, 'than wol I prove that unsely in that wise is to preise; and so the tother is, the contrary, to be lacked.'

'How so?' quod I.

85 'For Unsely,' quod she, 'begyleth nat, but sheweth th'entent of her working. Et e contra: Selinesse begyleth. For in prosperitè she maketh a jape in blyndnesse; that is, she wyndeth him to make sorowe whan she withdraweth. Wolt thou nat (quod she) preise him better that sheweth to thee his herte, tho[ugh] it be 90 with bytande wordes and dispitous, than him that gloseth and thinketh in †his absence to do thee many harmes?'

'Certes,' quod I, 'the oon is to commende; and the other to lacke and dispice.'

'A! ha!' quod she, 'right so Ese, while †she lasteth, gloseth 95 and flatereth; and lightly voydeth whan she most plesauntly sheweth; and ever, in hir absence, she is aboute to do thee tene and sorowe in herte. But Unsely, al-be-it with bytande chere, sheweth what she is, and so doth not that other; wherfore Unsely doth not begyle. Selinesse disceyveth; Unsely put away 100 doute. That oon maketh men blynde; that other openeth their eyen in shewinge of wrecchidnesse. The oon is ful of drede to lese that is not his owne; that other is sobre, and maketh men discharged of mokel hevinesse in burthen. The oon draweth a man from very good; the other haleth him to vertue by the 105 hookes of thoughtes. And wenist thou nat that thy disese hath don thee mokel more to winne than ever yet thou lostest, and more than ever the contrary made thee winne? Is nat a greet good, to thy thinking, for to knowe the hertes of thy sothfast frendes? Pardè, they ben proved to the ful, and the trewe have 110 discevered fro the false. Trewly, at the goinge of the ilke brotel joye, ther yede no more away than the ilke that was nat thyn proper. He was never from that lightly departed; thyn owne good therfore leveth it stille with thee. Now good (quod she); for how moche woldest thou somtyme have bought this verry 115 knowing of thy frendes from the flatteringe flyes that thee glosed, whan thou thought thy-selfe sely? But thou that playnest of losse in richesse, hast founden the most dere-worthy thing; that thou clepest unsely hath made thee moche thing to winnen. And also, for conclusioun of al, he is frende that now leveth nat his 120 herte from thyne helpes. And if that Margarite denyeth now nat to suffre her vertues shyne to thee-wardes with spredinge bemes, as far or farther than if thou were sely in worldly joye, trewly, I saye nat els but she is somdel to blame.'

'Ah! pees,' quod I, 'and speke no more of this; myn herte 125 breketh, now thou touchest any suche wordes!'

'A! wel!' quod she, 'thanne let us singen; thou herest no more of these thinges at this tyme.'

Thus endeth the firste book of the Testament of Love; and herafter foloweth the seconde.

BOOK II.

CHAPTER I.

Very welth may not be founden in al this worlde; and that is wel sene. Lo! how in my mooste comfort, as I wende and moost supposed to have had ful answere of my contrary thoughtes, sodaynly it was vanisshed. And al the workes of man 5 faren in the same wyse; whan folk wenen best her entent for to have and willes to perfourme, anon chaunging of the lift syde to the right halve tourneth it so clene in-to another kynde, that never shal it come to the first plyte in doinge.

O this wonderful steering so soone otherwysed out of knowinge! 10 But for my purpos was at the beginninge, and so dureth yet, if god of his grace tyme wol me graunt, I thinke to perfourme this worke, as I have begonne, in love; after as my thinne wit, with inspiracion of him that hildeth al grace, wol suffre. Grevously, god wot, have I suffred a greet throwe that the Romayne 15 emperour, which in unitè of love shulde acorde, and every with other * * * * in cause of other to avaunce; and namely, sithe this empyre [nedeth] to be corrected of so many sectes in heresie of faith, of service, o[f] rule in loves religion. Trewly, al were it but to shende erroneous opinions, I may it no lenger suffre. 20 For many men there ben that sayn love to be in gravel and sande, that with see ebbinge and flowinge woweth, as riches that sodaynly vanissheth. And some sayn that love shulde be in windy blastes, that stoundmele turneth as a phane, and glorie of renomè, which after lustes of the varyaunt people is areysed or stilled.

25 Many also wenen that in the sonne and the moone and other sterres love shulde ben founden; for among al other planettes moste soveraynly they shynen, as dignitees in reverence of estates rather than good han and occupyen. Ful many also there ben that in okes and in huge postes supposen love to ben grounded, 30 as in strength and in might, whiche mowen not helpen their owne wrecchidnesse, whan they ginne to falle. But [of] suche diversitè of sectes, ayenst the rightful beleve of love, these errours ben forth spredde, that loves servantes in trewe rule and stedfast fayth in no place daren apere. Thus irrecuperable joy is went, and anoy 35 endless is entred. For no man aright reproveth suche errours, but [men] confirmen their wordes, and sayn, that badde is noble good, and goodnesse is badde; to which folk the prophete biddeth wo without ende.

Also manye tonges of greet false techinges in gylinge maner, 40 principally in my tymes, not only with wordes but also with armes, loves servauntes and professe in his religion of trewe rule pursewen, to confounden and to distroyen. And for as moche as holy †faders, that of our Christen fayth aproved and strengthed to the Jewes, as to men resonable and of divinitè lerned, proved thilke fayth with 45 resones, and with auctoritès of the olde testament and of the newe, her pertinacie to distroy: but to paynims, that for beestes and houndes were holde, to putte hem out of their errour, was †miracle of god shewed. These thinges were figured by cominge of th'angel to the shepherdes, and by the sterre to paynims kinges; as who 50 sayth: angel resonable to resonable creature, and sterre of miracle to people bestial not lerned, wern sent to enforme. But I, lovers clerk, in al my conning and with al my mightes, trewly I have no suche grace in vertue of miracles, ne for no discomfit falsheedes suffyseth not auctoritès alone; sithen that suche [arn] heretikes 55 and maintaynours of falsitès. Wherfore I wot wel, sithen that they ben men, and reson is approved in hem, the clowde of errour hath her reson beyond probable resons, whiche that cacchende wit rightfully may not with-sitte. By my travaylinge studie I have ordeyned hem, †whiche that auctoritè, misglosed by mannes 60 reson, to graunt shal ben enduced.

Now ginneth my penne to quake, to thinken on the sentences of the envyous people, whiche alway ben redy, both ryder and goer, to scorne and to jape this leude book; and me, for rancour and hate in their hertes, they shullen so dispyse, that although 65 my book be leude, yet shal it ben more leude holden, and by wicked wordes in many maner apayred. Certes, me thinketh, [of] the sowne of their badde speche right now is ful bothe myne eeres. O good precious Margaryte, myne herte shulde wepe if I wiste ye token hede of suche maner speche; but trewly, I wot 70 wel, in that your wysdom shal not asterte. For of god, maker of kynde, witnesse I took, that for none envy ne yvel have I drawe this mater togider; but only for goodnesse to maintayn, and errours in falsetees to distroy. Wherfore (as I sayd) with reson I thinke, thilke forsayd errours to distroye and dequace.

75 These resons and suche other, if they enduce men, in loves service, trewe to beleve of parfit blisse, yet to ful faithe in credence of deserte fully mowe they nat suffyse; sithen 'faith hath no merite of mede, whan mannes reson sheweth experience in doing.' For utterly no reson the parfit blisse of love by no waye 80 may make to be comprehended. Lo! what is a parcel of lovers joye? Parfit science, in good service, of their desyre to comprehende in bodily doinge the lykinge of the soule; not as by a glasse to have contemplacion of tyme cominge, but thilke first imagined and thought after face to face in beholding. What 85 herte, what reson, what understandinge can make his heven to be feled and knowe, without assaye in doinge? Certes, noon. Sithen thanne of love cometh suche fruite in blisse, and love in him-selfe is the most among other vertues, as clerkes sayn; the seed of suche springinge in al places, in al countreys, in al worldes shulde 90 ben sowe.

But o! welawaye! thilke seed is forsake, and †mowe not ben suffred, the lond-tillers to sette a-werke, without medlinge of cockle; badde wedes whiche somtyme stonken †han caught the name of love among idiotes and badde-meninge people. Never-the-later, 95 yet how-so-it-be that men clepe thilke †thing preciousest in kynde, with many eke-names, that other thinges that the soule yeven the ilke noble name, it sheweth wel that in a maner men have a greet lykinge in worshippinge of thilke name. Wherfore this worke have I writte; and to thee, tytled of Loves name, 100 I have it avowed in a maner of sacrifyse; that, where-ever it be rad, it mowe in merite, by the excellence of thilke name, the more wexe in authoritè and worshippe of takinge in hede; and to what entent it was ordayned, the inseëres mowen ben moved. Every thing to whom is owande occasion don as for his ende, 105 Aristotle supposeth that the actes of every thinge ben in a maner his final cause. A final cause is noblerer, or els even as noble, as thilke thing that is finally to thilke ende; wherfore accion of thinge everlasting is demed to be eternal, and not temporal; sithen it is his final cause. Right so the actes of my boke 'Love,' 110 and love is noble; wherfore, though my book be leude, the cause with which I am stered, and for whom I ought it doon, noble forsothe ben bothe. But bycause that in conninge I am yong, and can yet but crepe, this leude A. b. c. have I set in-to lerning; for I can not passen the telling of three as yet. And if god 115 wil, in shorte tyme, I shal amende this leudnesse in joininge syllables; whiche thing, for dulnesse of witte, I may not in three letters declare. For trewly I saye, the goodnesse of my Margaryte-perle wolde yeve mater in endyting to many clerkes; certes, her mercy is more to me swetter than any livinges; wherfore my 120 lippes mowen not suffyse, in speking of her ful laude and worshippe as they shulde. But who is that [wolde be wyse] in knowing of the orders of heven, and putteth his resones in the erthe? I forsothe may not, with blere eyen, the shyning sonne of vertue in bright whele of this Margaryte beholde; therfore as yet 125 I may her not discryve in vertue as I wolde. In tyme cominge, in another tretyse, thorow goddes grace, this sonne in clerenesse of vertue to be-knowe, and how she enlumineth al this day, I thinke to declare.

CHAPTER II.

In this mene whyle this comfortable lady gan singe a wonder mater of endytinge in Latin; but trewly, the noble colours in rethorik wyse knitte were so craftely, that my conning wol not strecche to remembre; but the sentence, I trowe, somdel have 5 I in mynde. Certes, they were wonder swete of sowne, and they were touched al in lamentacion wyse, and by no werbles of myrthe. Lo! thus gan she singe in Latin, as I may constrewe it in our Englisshe tonge.

'Alas! that these hevenly bodyes their light and course shewen, 10 as nature yave hem in commaundement at the ginning of the first age; but these thinges in free choice of reson han non understondinge. But man that ought to passe al thing of doinge, of right course in kynde, over-whelmed sothnesse by wrongful tytle, and hath drawen the sterre of envye to gon by his syde, that the 15 clips of me, that shulde be his shynande sonne, so ofte is seye, that it wened thilke errour, thorow hem come in, shulde ben myn owne defaute. Trewly, therfore, I have me withdrawe, and mad my dwellinge out of lande in an yle by my-selfe, in the occian closed; and yet sayn there many, they have me harberowed; but, 20 god wot, they faylen. These thinges me greven to thinke, and namely on passed gladnesse, that in this worlde was wont me disporte of highe and lowe; and now it is fayled; they that wolden maystries me have in thilke stoundes. In heven on highe, above Saturnes sphere, in sesonable tyme were they 25 lodged; but now come queynte counsailours that in no house wol suffre me sojourne, wherof is pitè; and yet sayn some that they me have in celler with wyne shed; in gernere, there corn is layd covered with whete; in sacke, sowed with wolle; in purse, with money faste knit; among pannes mouled in a †whicche; 30 in presse, among clothes layd, with riche pelure arayed; in stable, among hors and other beestes, as hogges, sheep, and neet; and in many other wyse. But thou, maker of light (in winking of thyn eye the sonne is queynt), wost right wel that I in trewe name was never thus herberowed.

35 Somtyme, toforn the sonne in the seventh partie was smiten, I bar both crosse and mytre, to yeve it where I wolde. With me the pope wente a-fote; and I tho was worshipped of al holy church. Kinges baden me their crownes holden. The law was set as it shuld; tofore the juge, as wel the poore durste shewe 40 his greef as the riche, for al his money. I defended tho taylages, and was redy for the poore to paye. I made grete feestes in my tyme, and noble songes, and maryed damoselles of gentil feture, withouten golde or other richesse. Poore clerkes, for witte of schole, I sette in churches, and made suche persones to preche; 45 and tho was service in holy churche honest and devout, in plesaunce bothe of god and of the people. But now the leude for symonye is avaunced, and shendeth al holy churche. Now is steward, for his achates; now †is courtiour, for his debates; now is eschetour, for his wronges; now is losel, for his songes, 50 personer; and [hath his] provendre alone, with whiche manye thrifty shulde encrese. And yet is this shrewe behynde; free herte is forsake; and losengeour is take. Lo! it acordeth; for suche there ben that voluntarie lustes haunten in courte with ribaudye, that til midnight and more wol playe and wake, but in 55 the churche at matins he is behynde, for yvel disposicion of his stomake; therfore he shulde ete bene-breed (and so did his syre) his estate ther-with to strengthen. His auter is broke, and lowe lyth, in poynte to gon to the erthe; but his hors muste ben esy and hye, to bere him over grete waters. His chalice poore, 60 but he hath riche cuppes. No towayle but a shete, there god shal ben handled; and on his mete-borde there shal ben bord-clothes and towelles many payre. At masse serveth but a clergion; fyve squiers in hal. Poore chaunsel, open holes in every syde; beddes of silke, with tapites going al aboute his chambre. 65 Poore masse-book and leud chapelayn, and broken surplice with many an hole; good houndes and many, to hunte after hart and hare, to fede in their feestes. Of poore men have they greet care; for they ever crave and nothing offren, they wolden have hem dolven! But among legistres there dar I not come; my 70 doinge[s], they sayn, maken hem nedy. They ne wolde for nothing have me in town; for than were tort and †force nought worth an hawe about, and plesen no men, but thilk grevous and torcious ben in might and in doing. These thinges to-forn-sayd mowe wel, if men liste, ryme; trewly, they acorde nothing. And 75 for-as-moch as al thinges by me shulden of right ben governed, I am sory to see that governaunce fayleth, as thus: to sene smale and lowe governe the hye and bodies above. Certes, that policye is naught; it is forbode by them that of governaunce treten and enformen. And right as beestly wit shulde ben 80 subject to reson, so erthly power in it-selfe, the lower shulde ben subject to the hygher. What is worth thy body, but it be governed with thy soule? Right so litel or naught is worth erthely power, but if reignatif prudence in heedes governe the smale; to whiche heedes the smale owen to obey and suffre in 85 their governaunce. But soverainnesse ayenward shulde thinke in this wyse: "I am servaunt of these creatures to me delivered, not lord, but defendour; not mayster, but enfourmer; not possessour, but in possession; and to hem liche a tree in whiche sparowes shullen stelen, her birdes to norisshe and forth bringe, 90 under suretee ayenst al raveynous foules and beestes, and not to be tyraunt them-selfe." And than the smale, in reste and quiete, by the heedes wel disposed, owen for their soveraynes helth and prosperitè to pray, and in other doinges in maintenaunce therof performe, withouten other administracion in rule of any maner 95 governaunce. And they wit have in hem, and grace to come to suche thinges, yet shulde they cese til their heedes them cleped, although profit and plesaunce shulde folowe. But trewly, other governaunce ne other medlinge ought they not to clayme, ne the heedes on hem to putte. Trewly, amonges cosinage dar 100 I not come, but-if richesse be my mene; sothly, she and other bodily goodes maketh nigh cosinage, ther never propinquitè ne alyaunce in lyve was ne shulde have be, nere it for her medling maners; wherfore kindly am I not ther leged. Povert of kinred is behynde; richesse suffreth him to passe; truly he saith, 105 he com never of Japhetes childre. Whereof I am sory that Japhetes children, for povert, in no linage ben rekened, and Caynes children, for riches, be maked Japhetes heires. Alas! this is a wonder chaunge bitwene tho two Noës children, sithen that of Japhetes ofspring comeden knightes, and of Cayn discended 110 the lyne of servage to his brothers childre. Lo! how gentillesse and servage, as cosins, bothe discended out of two brethern of one body! Wherfore I saye in sothnesse, that gentilesse in kinrede †maketh not gentil linage in succession, without desert of a mans own selfe. Where is now the lyne of Alisaundre the 115 noble, or els of Hector of Troye? Who is discended of right bloode of lyne fro king Artour? Pardè, sir Perdicas, whom that Alisandre made to ben his heire in Grece, was of no kinges bloode; his dame was a tombestere. Of what kinred ben the gentiles in our dayes? I trow therfore, if any good be in gentilesse, 120 it is only that it semeth a maner of necessitè be input to gentilmen, that they shulden not varyen fro the vertues of their auncestres. Certes, al maner linage of men ben evenliche in birth; for oon †fader, maker of al goodnes, enformed hem al, and al mortal folk of one sede arn greyned. Wherto avaunt men 125 of her linage, in cosinage or in †elde-faders? Loke now the ginning, and to god, maker of mans person; there is no clerk ne no worthy in gentilesse; and he that norissheth his †corage with vyces and unresonable lustes, and leveth the kynde course, to whiche ende him brought forth his birthe, trewly, he is ungentil, 130 and among †cherles may ben nempned. And therfore, he that wol ben gentil, he mot daunten his flesshe fro vyces that causen ungentilnesse, and leve also reignes of wicked lustes, and drawe to him vertue, that in al places gentilnesse gentilmen maketh. And so speke I, in feminine gendre in general, of tho persones, 135 at the reverence of one whom every wight honoureth; for her bountee and her noblesse y-made her to god so dere, that his moder she became; and she me hath had so greet in worship, that I nil for nothing in open declare, that in any thinge ayenst her secte may so wene. For al vertue and al worthinesse of plesaunce 140 in hem haboundeth. And although I wolde any-thing speke, trewly I can not; I may fynde in yvel of hem no maner mater.'

CHAPTER III.

Right with these wordes she stinte of that lamentable melodye; and I gan with a lyvely herte to praye, if that it were lyking unto her noble grace, she wolde her deyne to declare me the mater that firste was begonne, in which she lefte 5 and stinte to speke beforn she gan to singe.

'O,' quod she, 'this is no newe thing to me, to sene you men desyren after mater, whiche your-selfe caused to voyde.'

'Ah, good lady,' quod I, 'in whom victorie of strength is proved above al other thing, after the jugement of Esdram, whos lordship 10 al lignes: who is, that right as emperour hem commaundeth, whether thilke ben not women, in whos lyknesse to me ye aperen? For right as man halt the principaltè of al thing under his beinge, in the masculyne gender; and no mo genders ben there but masculyn and femenyne; al the remenaunt ben no gendres but 15 of grace, in facultee of grammer: right so, in the femenyne, the women holden the upperest degree of al thinges under thilke gendre conteyned. Who bringeth forth kinges, whiche that ben lordes of see and of erthe; and al peoples of women ben born. They norisshe hem that graffen vynes; they maken men comfort 20 in their gladde cheres. Her sorowe is deth to mannes herte. Without women, the being of men were impossible. They conne with their swetnesse the crewel herte ravisshe, and make it meke, buxom, and benigne, without violence mevinge. In beautee of their eyen, or els of other maner fetures, is al mens desyres; 25 ye, more than in golde, precious stones, either any richesse. And in this degree, lady, your-selfe many hertes of men have so bounden, that parfit blisse in womankynde to ben men wenen, and in nothinge els. Also, lady, the goodnesse, the vertue of women, by propertè of discrecion, is so wel knowen, by litelnesse 30 of malice, that desyre to a good asker by no waye conne they warne. And ye thanne, that wol not passe the kynde werchinge of your sectes by general discrecion, I wot wel, ye wol so enclyne to my prayere, that grace of my requeste shal fully ben graunted.'

'Certes,' quod she, 'thus for the more parte fareth al mankynde, 35 to praye and to crye after womans grace, and fayne many fantasyes to make hertes enclyne to your desyres. And whan these sely women, for freeltè of their kynde, beleven your wordes, and wenen al be gospel the promise of your behestes, than graunt[en] they to you their hertes, and fulfillen your lustes, wherthrough 40 their libertè in maystreship that they toforn had is thralled; and so maked soverayn and to be prayed, that first was servaunt, and voice of prayer used. Anon as filled is your lust, many of you be so trewe, that litel hede take ye of suche kyndnesse; but with traysoun anon ye thinke hem begyle, and let light of that 45 thing whiche firste ye maked to you wonders dere; so what thing to women it is to loven any wight er she him wel knowe, and have him proved in many halfe! For every glittring thing is nat gold; and under colour of fayre speche many vices may be hid and conseled. Therfore I rede no wight to trust on you 50 to rathe; mens chere and her speche right gyleful is ful ofte. Wherfore without good assay, it is nat worth on many †of you to truste. Trewly, it is right kyndely to every man that thinketh women betraye, and shewen outward al goodnesse, til he have his wil performed. Lo! the bird is begyled with the mery voice 55 of the foulers whistel. Whan a woman is closed in your nette, than wol ye causes fynden, and bere unkyndenesse her †on hande, or falsetè upon her putte, your owne malicious trayson with suche thinge to excuse. Lo! than han women non other wreche in vengeaunce, but †blobere and wepe til hem list stint, 60 and sorily her mishap complayne; and is put in-to wening that al men ben so untrewe. How often have men chaunged her loves in a litel whyle, or els, for fayling their wil, in their places hem set! For fren[d]ship shal be oon, and fame with another him list for to have, and a thirde for delyt; or els were he lost 65 bothe in packe and in clothes! Is this fair? Nay, god wot. I may nat telle, by thousande partes, the wronges in trechery of suche false people; for make they never so good a bond, al sette ye at a myte whan your hert tourneth. And they that wenen for sorowe of you deye, the pitè of your false herte is flowe 70 out of towne. Alas! therfore, that ever any woman wolde take any wight in her grace, til she knowe, at the ful, on whom she might at al assayes truste! Women con no more craft in queynt knowinge, to understande the false disceyvable conjectementes of mannes begylinges. Lo! how it fareth; though ye men 75 gronen and cryen, certes, it is but disceyt; and that preveth wel by th'endes in your werkinge. How many women have ben lorn, and with shame foule shent by long-lastinge tyme, whiche thorow mennes gyle have ben disceyved? Ever their fame shal dure, and their dedes [ben] rad and songe in many londes; that 80 they han don, recoveren shal they never; but alway ben demed lightly, in suche plyte a-yen shulde they falle. Of whiche slaunders and tenes ye false men and wicked ben the verey causes; on you by right ought these shames and these reproves al hoolly discende. Thus arn ye al nighe untrewe; for al your fayre speche, your 85 herte is ful fickel. What cause han ye women to dispyse? Better fruite than they ben, ne swetter spyces to your behove, mowe ye not fynde, as far as worldly bodyes strecchen. Loke to their forminge, at the making of their persones by god in joye of paradyce! For goodnesse, of mans propre body were they 90 maked, after the sawes of the bible, rehersing goddes wordes in this wyse: "It is good to mankynde that we make to him an helper." Lo! in paradyse, for your helpe, was this tree graffed, out of whiche al linage of man discendeth. If a man be noble frute, of noble frute it is sprongen; the blisse of paradyse, to 95 mennes sory hertes, yet in this tree abydeth. O! noble helpes ben these trees, and gentil jewel to ben worshipped of every good creature! He that hem anoyeth doth his owne shame; it is a comfortable perle ayenst al tenes. Every company is mirthed by their present being. Trewly, I wiste never vertue, but a woman 100 were therof the rote. What is heven the worse though Sarazins on it lyen? Is your fayth untrewe, though †renegates maken theron lesinges? If the fyr doth any wight brenne, blame his owne wit that put him-selfe so far in the hete. Is not fyr gentillest and most comfortable element amonges al other? Fyr 105 is cheef werker in fortheringe sustenaunce to mankynde. Shal fyr ben blamed for it brende a foole naturelly, by his own stulty witte in steringe? Ah! wicked folkes! For your propre malice and shreudnesse of your-selfe, ye blame and dispyse the precious[es]t thing of your kynde, and whiche thinges among other 110 moste ye desyren! Trewly, Nero and his children ben shrewes, that dispysen so their dames. The wickednesse and gyling of men, in disclaundring of thilke that most hath hem glad[d]ed and plesed, were impossible to wryte or to nempne. Never-the-later yet I say, he that knoweth a way may it lightly passe; eke 115 an herbe proved may safely to smertande sores ben layd. So I say, in him that is proved is nothing suche yvels to gesse. But these thinges have I rehersed, to warne you women al at ones, that to lightly, without good assaye, ye assenten not to mannes speche. The sonne in the day-light is to knowen from 120 the moone that shyneth in the night. Now to thee thy-selfe (quod she) as I have ofte sayd, I knowe wel thyne herte; thou art noon of al the tofore-nempned people. For I knowe wel the continuaunce of thy service, that never sithen I sette thee a-werke, might thy Margaryte for plesaunce, frendship, ne fayrhede 125 of none other, be in poynte moved from thyne herte; wherfore in-to myne housholde hastely I wol that thou entre, and al the parfit privitè of my werking, make it be knowe in thy understonding, as oon of my privy familiers. Thou desyrest (quod she) fayn to here of tho thinges there I lefte?'

130 'Ye, forsothe,' quod I, 'that were to me a greet blisse.'

'Now,' quod she, 'for thou shalt not wene that womans condicions for fayre speche suche thing belongeth:—

CHAPTER IV.

Thou shalt,' quod she, 'understonde first among al other thinges, that al the cure of my service to me in the parfit blisse in doing is desyred in every mannes herte, be he never so moche a wrecche; but every man travayleth by dyvers studye, 5 and seke[th] thilke blisse by dyvers wayes. But al the endes are knit in selinesse of desyre in the parfit blisse, that is suche joye, whan men it have gotten, there †leveth no thing more to ben coveyted. But how that desyre of suche perfeccion in my service be kindely set in lovers hertes, yet her erroneous 10 opinions misturne it by falsenesse of wening. And although mannes understanding be misturned, to knowe whiche shuld ben the way unto my person, and whither it abydeth; yet wote they there is a love in every wight, [whiche] weneth by that thing that he coveyteth most, he shulde come to thilke love; and that 15 is parfit blisse of my servauntes; but than fulle blisse may not be, and there lacke any thing of that blisse in any syde. Eke it foloweth than, that he that must have ful blisse lacke no blisse in love on no syde.'

'Therfore, lady,' quod I tho, 'thilke blisse I have desyred, 20 and †soghte toforn this my-selfe, by wayes of riches, of dignitè, of power, and of renomè, wening me in tho †thinges had ben thilke blisse; but ayenst the heer it turneth. Whan I supposed beste thilke blisse have †getten, and come to the ful purpose of your service, sodaynly was I hindred, and throwen so fer 25 abacke, that me thinketh an inpossible to come there I lefte.'

'I †wot wel,' quod she; 'and therfore hast thou fayled; for thou wentest not by the hye way. A litel misgoing in the ginning causeth mikil errour in the ende; wherfore of thilke blisse thou fayledest, for having of richesse; ne non of the other thinges thou 30 nempnedest mowen nat make suche parfit blisse in love as I shal shewe. Therfore they be nat worthy to thilke blisse; and yet somwhat must ben cause and way to thilke blisse. Ergo, there is som suche thing, and som way, but it is litel in usage and that is nat openly y-knowe. But what felest in thyne hert of the 35 service, in whiche by me thou art entred? Wenest aught thy-selfe yet be in the hye way to my blisse? I shal so shewe it to thee, thou shalt not conne saye the contrary.'

'Good lady,' quod I, 'altho I suppose it in my herte, yet wolde I here thyn wordes, how ye menen in this mater.'

40 Quod she, 'that I shal, with my good wil. Thilke blisse desyred, som-del ye knowen, altho it be nat parfitly. For kyndly entencion ledeth you therto, but in three maner livinges is al suche wayes shewed. Every wight in this world, to have this blisse, oon of thilke three wayes of lyves must procede; whiche, after opinions 45 of grete clerkes, are by names cleped bestiallich, resonablich, [and manlich. Resonablich] is vertuous. Manlich is worldlich. Bestialliche is lustes and delytable, nothing restrayned by bridel of reson. Al that joyeth and yeveth gladnesse to the hert, and it be ayenst reson, is lykened to bestial living, which thing foloweth lustes and 50 delytes; wherfore in suche thinge may nat that precious blisse, that is maister of al vertues, abyde. Your †faders toforn you have cleped such lusty livinges after the flessh "passions of desyre," which are innominable tofore god and man both. Than, after determinacion of suche wyse, we accorden that suche passions of 55 desyre shul nat be nempned, but holden for absolute from al other livinges and provinges; and so †leveth in t[w]o livinges, manlich and resonable, to declare the maters begonne. But to make thee fully have understanding in manlich livinges, whiche is holden worldlich in these thinges, so that ignorance be mad no letter, 60 I wol (quod she) nempne these forsayd wayes †by names and conclusions. First riches, dignitè, renomè, and power shul in this worke be cleped bodily goodes; for in hem hath ben, a gret throw, mannes trust of selinesse in love: as in riches, suffisance to have maintayned that was begonne by worldly catel; in dignitè, 65 honour and reverence of hem that wern underput by maistry therby to obeye. In renomè, glorie of peoples praising, after lustes in their hert, without hede-taking to qualitè and maner of doing; and in power, by trouth of lordships mayntenaunce, thing to procede forth in doing. In al whiche thinges a longe tyme 70 mannes coveytise in commune hath ben greetly grounded, to come to the blisse of my service; but trewly, they were begyled, and for the principal muste nedes fayle, and in helping mowe nat availe. See why. For holdest him not poore that is nedy?'

'Yes, pardè,' quod I.

75 'And him for dishonored, that moche folk deyne nat to reverence?'

'That is soth,' quod I.

'And what him, that his mightes faylen and mowe nat helpen?'

'Certes,' quod I, 'me semeth, of al men he shulde be holden 80 a wrecche.'

'And wenest nat,' quod she, 'that he that is litel in renomè, but rather is out of the praysinges of mo men than a fewe, be nat in shame?'

'For soth,' quod I, 'it is shame and villany, to him that 85 coveyteth renomè, that more folk nat prayse in name than preise.'

'Soth,' quod she, 'thou sayst soth; but al these thinges are folowed of suche maner doinge, and wenden in riches suffisaunce, in power might, in dignitè worship, and in renomè glorie; wherfore they discended in-to disceyvable wening, and in that service disceit 90 is folowed. And thus, in general, thou and al suche other that so worchen, faylen of my blisse that ye long han desyred. Wherfore truly, in lyfe of reson is the hye way to this blisse; as I thinke more openly to declare herafter. Never-the-later yet, in a litel to comforte thy herte, in shewing of what waye thou art entred 95 *selfe, and that thy Margarite may knowe thee set in the hye way, I wol enforme thee in this wyse. Thou hast fayled of thy first purpos, bicause thou wentest wronge and leftest the hye way on thy right syde, as thus: thou lokedest on worldly living, and that thing thee begyled; and lightly therfore, as a litel assay, thou 100 songedest; but whan I turned thy purpos, and shewed thee a part of the hye waye, tho thou abode therin, and no deth ne ferdnesse of non enemy might thee out of thilk way reve; but ever oon in thyn herte, to come to the ilke blisse, whan thou were arested and firste tyme enprisoned, thou were loth to 105 chaunge thy way, for in thy hert thou wendest to have ben there thou shuldest. And for I had routhe to sene thee miscaried, and wiste wel thyn ablenesse my service to forther and encrese, I com my-selfe, without other mene, to visit thy person in comfort of thy hert. And perdy, in my comming thou were greetly 110 glad[d]ed; after whiche tyme no disese, no care, no tene, might move me out of thy hert. And yet am I glad and greetly enpited, how continually thou haddest me in mynde, with good avysement of thy conscience, whan thy king and his princes by huge wordes and grete loked after variaunce in thy speche; and ever thou 115 were redy for my sake, in plesaunce of the Margarite-perle and many mo other, thy body to oblige in-to Marces doing, if any contraried thy sawes. Stedfast way maketh stedfast hert, with good hope in the ende. Trewly, I wol that thou it wel knowe; for I see thee so set, and not chaunginge herte haddest in my 120 service; and I made thou haddest grace of thy kinge, in foryevenesse of mikel misdede. To the gracious king art thou mikel holden, of whos grace and goodnesse somtyme hereafter I thinke thee enforme, whan I shew the ground where-as moral vertue groweth. Who brought thee to werke? Who brought this grace 125 aboute? Who made thy hert hardy? Trewly, it was I. For haddest thou of me fayled, than of this purpos had[dest thou] never taken [hede] in this wyse. And therfore I say, thou might wel truste to come to thy blisse, sithen thy ginninge hath ben hard, but ever graciously after thy hertes desyr hath proceded. Silver 130 fyned with many hetes men knowen for trew; and safely men may trust to the alay in werkinge. This †disese hath proved what way hence-forward thou thinkest to holde.'

'Now, in good fayth, lady,' quod I tho, 'I am now in; me semeth, it is the hye way and the right.'

135 'Ye, forsothe,' quod she, 'and now I wol disprove thy first wayes, by whiche many men wenen to gette thilke blisse. But for-as-moche as every herte that hath caught ful love, is tyed with queynt knittinges, thou shalt understande that love and thilke foresayd blisse toforn declared in this[e] provinges, shal hote the 140 knot in the hert.'

'Wel,' quod I, 'this inpossession I wol wel understande.'

'Now also,' quod she, 'for the knotte in the herte muste ben from one to an-other, and I knowe thy desyr, I wol thou understande these maters to ben sayd of thy-selfe, in disproving of thy 145 first service, and in strengthinge of thilke that thou hast undertake to thy Margaryte-perle.'

'A goddes halfe,' quod I, 'right wel I fele that al this case is possible and trewe; and therfore I †admitte it altogither.'

'†Understand wel,' quod she, 'these termes, and loke no 150 contradiccion thou graunt.'

'If god wol,' quod I, 'of al these thinges wol I not fayle; and if I graunt contradiccion, I shulde graunte an impossible; and that were a foul inconvenience; for whiche thinges, lady, y-wis, herafter I thinke me to kepe.'

CHAPTER V.

'Wel,' quod she, 'thou knowest that every thing is a cause, wherthrough any thing hath being that is cleped "caused." Than, if richesse †causeth knot in herte, thilke richesse †is cause of thilke precious thinge being. But after the sentence of 5 Aristotle, every cause is more in dignitè than his thinge caused; wherthrough it foloweth richesse to ben more in dignitè than thilke knot. But richesses arn kyndely naughty, badde, and nedy; and thilke knotte is thing kyndely good, most praysed and desyred. Ergo, thing naughty, badde, and nedy in kyndely 10 understandinge is more worthy than thing kyndely good, most desyred and praysed! The consequence is fals; nedes, the antecedent mot ben of the same condicion. But that richesses ben bad, naughty, and nedy, that wol I prove; wherfore they mowe cause no suche thing that is so glorious and good. The 15 more richesse thou hast, the more nede hast thou of helpe hem to kepe. Ergo, thou nedest in richesse, whiche nede thou shuldest not have, if thou hem wantest. Than muste richesse ben nedy, that in their having maken thee nedy to helpes, in suretee thy richesse to kepen; wherthrough foloweth, richesse to 20 ben nedy. Everything causinge yvels is badde and naughty; but richesse in one causen misese, in another they mowen not evenly strecchen al about. Wherof cometh plee, debat, thefte, begylinges, but richesse to winne; whiche thinges ben badde, and by richesse arn caused. Ergo, thilke richesse[s] ben badde; whiche badnesse 25 and nede ben knit in-to richesse by a maner of kyndely propertee; and every cause and caused accorden; so that it foloweth, thilke richesse[s] to have the same accordaunce with badnesse and nede, that their cause asketh. Also, every thing hath his being by his cause; than, if the cause be distroyed, the being of caused is 30 vanisshed. And, so, if richesse[s] causen love, and richesse[s] weren distroyed, the love shulde vanisshe; but thilke knotte, and it be trewe, may not vanisshe, for no going of richesse. Ergo, richesse is no cause of the knot. And many men, as I sayd, setten the cause of the knotte in richesse; thilke knitten the 35 richesse, and nothing the yvel; thilke persons, what-ever they ben, wenen that riches is most worthy to be had; and that make they the cause; and so wene they thilke riches be better than the person. Commenly, suche asken rather after the quantitè than after the qualitè; and suche wenen, as wel by hem-selfe as by 40 other, that conjunccion of his lyfe and of his soule is no more precious, but in as mikel as he hath of richesse. Alas! how may he holden suche thinges precious or noble, that neither han lyf ne soule, ne ordinaunce of werchinge limmes! Suche richesse[s] ben more worthy whan they ben in †gadering; in departing, 45 ginneth his love of other mennes praysing. And avarice †gadering maketh be hated, and nedy to many out-helpes; and whan leveth the possession of such goodes, and they ginne vanissh, than entreth sorowe and tene in their hertes. O! badde and strayte ben thilke, that at their departinge maketh men teneful and sory, 50 and in the †gadering of hem make men nedy! Moche folk at ones mowen not togider moche therof have. A good gest gladdeth his hoste and al his meyny; but he is a badde gest that maketh his hoste nedy and to be aferd of his gestes going.'

'Certes,' quod I, 'me wondreth therfore that the comune 55 opinion is thus: "He is worth no more than that he hath in catel."'

'O!' quod she, 'loke thou be not of that opinion; for if gold or money, or other maner of riches shynen in thy sight, whos is that? Nat thyn. And tho[ugh] they have a litel beautee, they be nothing 60 in comparison of our kynde; and therfore, ye shulde nat sette your worthinesse in thing lower than your-selfe. For the riches, the fairnesse, the worthinesse of thilke goodes, if ther be any suche preciousnesse in hem, are nat thyne; thou madest hem so never; from other they come to thee, and to other they shul 65 from thee. Wherfore enbracest thou other wightes good, as tho[ugh] they were thyn? Kynde hath drawe hem by hem-selfe. It is sothe, the goodes of the erth ben ordayned in your fode and norisshinge; but if thou wolt holde thee apayd with that suffyseth to thy kynde, thou shalt nat be in daunger of no suche 70 riches; to kynde suffyseth litel thing, who that taketh hede. And if thou wolt algates with superfluitè of riches be a-throted, thou shalt hastelich be anoyed, or els yvel at ese. And fairnesse of feldes ne of habitacions, ne multitude of meynè, may nat be rekened as riches that are thyn owne. For if they be badde, it is 75 greet sclaunder and villany to the occupyer; and if they be good or faire, the mater of the workman that hem made is to prayse. How shulde other-wyse bountee be compted for thyne? Thilke goodnesse and fairnesse be proper to tho thinges hem-selfe; than, if they be nat thyne, sorow nat whan they wende, ne glad thee 80 nat in pompe and in pride whan thou hem hast. For their bountee and their beautees cometh out of their owne kynde, and nat of thyne owne person. As faire ben they in their not having as whan thou hast hem. They be nat faire for thou hast hem; but thou hast geten hem for the fairnesse of them-selfe. And 85 there the vaylance of men is demed in richesse outforth, wenen me[n] to have no proper good in them-selfe, but seche it in straunge thinges. Trewly, the condicion of good wening is to thee mistourned, to wene, your noblesse be not in your-selfe, but in the goodes and beautee of other thinges. Pardy, the beestes 90 that han but feling soules, have suffisaunce in their owne selfe; and ye, that ben lyke to god, seken encrese of suffisaunce from so excellent a kynde of so lowe thinges; ye do greet wrong to him that you made lordes over al erthly thinges; and ye putte your worthinesse under the nombre of the fete of lower thinges and 95 foule. Whan ye juge thilke riches to be your worthinesse, than putte ye your-selfe, by estimacion, under thilke foule thinges; and than leve ye the knowing of your-selfe; so be ye viler than any dombe beest; that cometh of shrewde vice. Right so thilke persons that loven non yvel for dereworthinesse of the persone, 100 but for straunge goodes, and saith, the adornement in the knot lyth in such thing; his errour is perilous and shrewd, and he wryeth moche venim with moche welth; and that knot may nat be good whan he hath it getten.

Certes, thus hath riches with flickering sight anoyed many; 105 and often, whan there is a throw-out shrewe, he coyneth al the gold, al the precious stones that mowen be founden, to have in his bandon; he weneth no wight be worthy to have suche thinges but he alone. How many hast thou knowe, now in late tyme, that in their richesse supposed suffisance have folowed, and now 110 it is al fayled!'

'Ye, lady,' quod I, 'that is for mis medling; and otherwyse governed [they] thilke richesse than they shulde.'

'Ye,' quod she tho, 'had not the flood greetly areysed, and throwe to-hemward both gravel and sand, he had mad no medlinge. 115 And right as see yeveth flood, so draweth see ebbe, and pulleth ayen under wawe al the firste out-throwe, but-if good pyles of noble governaunce in love, in wel-meninge maner, ben sadly grounded; †the whiche holde thilke gravel as for a tyme, that ayen lightly mowe not it turne; and if the pyles ben trewe, the 120 gravel and sand wol abyde. And certes, ful warning in love shalt thou never thorow hem get ne cover, that lightly with an ebbe, er thou be ware, it [ne] wol ayen meve. In richesse many men have had tenes and diseses, whiche they shulde not have had, if therof they had fayled. Thorow whiche, now declared, partly it is 125 shewed, that for richesse shulde the knotte in herte neither ben caused in one ne in other; trewly, knotte may ben knit, and I trowe more stedfast, in love, though richesse fayled; and els, in richesse is the knotte, and not in herte. And than suche a knotte is fals; whan the see ebbeth and withdraweth the 130 gravel, that such richesse voydeth, thilke knotte wol unknitte. Wherfore no trust, no way, no cause, no parfit being is in richesse, of no suche knotte. Therfore another way muste we have.

CHAPTER VI.

Honour in dignitè is wened to yeven a ful knot.' 'Ye, certes,' quod I, 'and of that opinion ben many; for they sayn, dignitè, with honour and reverence, causen hertes to encheynen, and so abled to be knit togither, for the excellence 5 in soverayntè of such degrees.'

'Now,' quod she, 'if dignitè, honour, and reverence causen thilke knotte in herte, this knot is good and profitable. For every cause of a cause is cause of thing caused. Than thus: good thinges and profitable ben by dignitè, honour, and reverence 10 caused. Ergo, they accorden; and dignites ben good with reverences and honour. But contraries mowen not accorden. Wherfore, by reson, there shulde no dignitee, no reverence, non honour acorde with shrewes. But that is fals; they have ben cause to shrewes in many shreudnes; for with hem they accorden. 15 Ergo, from beginning to argue ayenward til it come to the laste conclusion, they are not cause of the knot. Lo, al day at eye arn shrewes not in reverence, in honour, and in dignitè? Yes, forsothe, rather than the good. Than foloweth it that shrewes rather than good shul ben cause of this knot. But of this [the] 20 contrarie of al lovers is bileved, and for a sothe openly determined to holde.'

'Now,' quod I, 'fayn wolde I here, how suche dignitees acorden with shrewes.'

'O,' quod she, 'that wol I shewe in manifolde wyse. Ye wene 25 (quod she) that dignites of office here in your citè is as the sonne; it shyneth bright withouten any cloude; [of] whiche thing, whan they comen in the handes of malicious tirauntes, there cometh moche harm, and more grevaunce therof than of the wilde fyre, though it brende al a strete. Certes, in dignitè of 30 office, the werkes of the occupyer shewen the malice and the badnesse in the person; with shrewes they maken manyfolde harmes, and moche people shamen. How often han rancours, for malice of the governour, shulde ben mainteyned? Hath not than suche dignitees caused debat, rumours, and yvels? Yes, 35 god wot, by suche thinges have ben trusted to make mens understanding enclyne to many queynte thinges. Thou wottest wel what I mene.'

'Ye,' quod I, 'therfore, as dignitè suche thing in tene y-wrought, so ayenward, the substaunce in dignitè chaunged, relyed to bring 40 ayen good plyte in doing.'

'Do way, do way,' quod she; 'if it so betyde, but that is selde, that suche dignitè is betake in a good mannes governaunce, what thing is to recken in the dignitees goodnesse? Pardè, the bountee and goodnesse is hers that usen it in good governaunce; 45 and therfore cometh it that honour and reverence shulde ben don to dignitè bycause of encresinge vertue in the occupyer, and not to the ruler bycause of soverayntee in dignitè. Sithen dignitè may no vertue cause, who is worthy worship for suche goodnesse? Not dignitè, but person, that maketh goodnesse in 50 dignitè to shyne.'

'This is wonder thing,' quod I; 'for me thinketh, as the person in dignitè is worthy honour for goodnesse, so, tho[ugh] a person for badnesse ma[u]gree hath deserved, yet the dignitè leneth to be commended.'

55 'Let be,' quod she, 'thou errest right foule; dignitè with badnesse is helper to performe the felonous doing. Pardy, were it kyndly good, or any propertè of kyndly vertue [that men] hadden in hem-selfe, shrewes shulde hem never have; with hem shulde they never accorde. Water and fyr, that ben contrarious, 60 mowen nat togider ben assembled; kynde wol nat suffre suche contraries to joyne. And sithen at eye, by experience in doing, we seen that shrewes have hem more often than good men, siker mayst thou be, that kyndly good in suche thing is nat appropred. Pardy, were they kyndly good, as wel oon as other shulden 65 evenlich in vertue of governaunce ben worthe; but oon fayleth in goodnesse, another doth the contrary; and so it sheweth, kyndly goodnesse in dignitè nat be grounded. And this same reson (quod she) may be mad, in general, on al the bodily goodes; for they comen ofte to throw-out shrewes. After this, he is 70 strong that hath might to have grete burthens, and he is light and swifte, that hath soveraintè in ronning to passe other; right so he is a shrewe, on whom shreude thinges and badde han most werchinge. And right as philosophy maketh philosophers, and my service maketh lovers, right so, if dignites weren good or 75 vertuous, they shulde maken shrewes good, and turne her malice, and make hem be vertuous. But that they do nat, as it is proved, but causen rancour and debat. Ergo, they be nat good, but utterly badde. Had Nero never ben Emperour, shulde never his dame have be slayn, to maken open the privitè of his 80 engendrure. Herodes, for his dignitè, slew many children. The dignitè of king John wolde have distroyed al England. Therfore mokel wysdom and goodnesse both, nedeth in a person, the malice in dignitè slyly to brydel, and with a good bitte of arest to withdrawe, in case it wolde praunce otherwyse than it shulde. 85 Trewly, ye yeve to dignites wrongful names in your cleping. They shulde hete, nat dignitè, but moustre of badnesse and mayntenour of shrewes. Pardy, shyne the sonne never so bright, and it bringe forth no hete, ne sesonably the herbes out-bringe of the erthe, but suffre frostes and cold, and the erthe barayne to 90 ligge by tyme of his compas in circute about, ye wolde wonder, and dispreyse that sonne! If the mone be at ful, and sheweth no light, but derke and dimme to your sight appereth, and make distruccion of the waters, wol ye nat suppose it be under cloude or in clips, and that som prevy thing, unknowen to your wittes, 95 is cause of suche contrarious doinge? Than, if clerkes, that han ful insight and knowing of suche impedimentes, enforme you of the sothe, very idiottes ye ben, but-if ye yeven credence to thilk clerkes wordes. And yet it doth me tene, to sene many wrecches rejoycen in such maner planettes. Trewly, litel con[ne] they on 100 philosophy, or els on my lore, that any desyr haven suche lightinge planettes in that wyse any more to shewe.'

'Good lady,' quod I, 'tel me how ye mene in these thinges.'

'Lo,' quod she, 'the dignites of your citè, sonne and mone, nothing in kynde shew their shyning as they shulde. For the 105 sonne made no brenning hete in love, but freesed envye in mennes hertes, for feblenesse of shyning hete; and the moone was about, under an olde cloude, the livinges by waters to distroye.'

'Lady,' quod I, 'it is supposed they had shyned as they 110 shulde.'

'Ye,' quod she, 'but now it is proved at the ful, their beautè in kyndly shyning fayled; wherfore dignitè of him-selven hath no beautee in fayrnesse, ne dryveth nat awaye vices, but encreseth; and so be they no cause of the knotte. Now see, in good trouth; 115 holde ye nat such sonnes worthy of no reverence, and dignites worthy of no worship, that maketh men to do the more harmes?'

'I not,' quod I.

'No?' quod she; 'and thou see a wyse good man, for his goodnesse and wysnesse wolt thou nat do him worship? Therof 120 he is worthy.'

'That is good skil,' quod I; 'it is dewe to suche, both reverence and worship to have.'

'Than,' quod she, 'a shrewe, for his shreudnesse, altho he be put forth toforn other for ferde, yet is he worthy, for shrewdnesse, 125 to be unworshipped; of reverence no part is he worthy to have, [that] to contrarious doing belongeth: and that is good skil. For, right as he besmyteth the dignites, thilke same thing ayenward him smyteth, or els shulde smyte. And over this thou wost wel (quod she) that fyr in every place heteth where it be, and 130 water maketh wete. Why? For kyndely werking is so y-put in hem, to do suche thinges; for every kyndely in werking sheweth his kynde. But though a wight had ben mayre of your city many winter togider, and come in a straunge place there he were not knowen, he shulde for his dignitè have no reverence. Than 135 neither worshippe ne reverence is kyndely propre in no dignitè, sithen they shulden don their kynde in suche doinge, if any were. And if reverence ne worshippe kyndely be not set in dignitees, and they more therein ben shewed than goodnesse, for that in dignitè is shewed, but it proveth that goodnesse kyndely in hem 140 is not grounded. I-wis, neither worshippe, ne reverence, ne goodnesse in dignitè don non office of kynde; for they have non suche propertee in nature of doinge but by false opinion of the people. Lo! how somtyme thilke that in your city wern in dignitè noble, if thou liste hem nempne, they ben now overturned 145 bothe in worship, in name, and in reverence; wherfore such dignites have no kyndly werching of worshippe and of reverence. He that hath no worthinesse on it-selfe, now it ryseth and now it vanissheth, after the variaunt opinion in false hertes of unstable people. Wherfore, if thou desyre the knotte of this 150 jewel, or els if thou woldest suppose she shulde sette the knotte on thee for suche maner dignitè, than thou wenest beautee or goodnesse of thilke somwhat encreseth the goodnesse or vertue in the body. But dignite[es] of hemself ben not good, ne yeven reverence ne worshippe by their owne kynde. How shulde they 155 than yeve to any other a thing, that by no waye mowe they have hem-selfe? It is sene in dignitè of the emperour and of many mo other, that they mowe not of hem-selve kepe their worshippe ne their reverence; that, in a litel whyle, it is now up and now downe, by unstedfaste hertes of the people. What bountee mowe 160 they yeve that, with cloude, lightly leveth his shyninge? Certes, to the occupyer is mokel appeyred, sithen suche doinge doth villanye to him that may it not mayntayne. Wherfore thilke way to the knotte is croked; and if any desyre to come to the knot, he must leve this way on his lefte syde, or els shal he never come 165 there.

CHAPTER VII.

Avayleth aught (quod she) power of might in mayntenaunce of [men, to maken hem] worthy to come to this knot?'

'Parde,' quod I, 'ye; for hertes ben ravisshed from suche 5 maner thinges.'

'Certes,' quod she, 'though a fooles herte is with thing ravisshed, yet therfore is no general cause of the powers, ne of a siker parfit herte to be loked after. Was not Nero the moste shrewe oon of thilke that men rede, and yet had he power to 10 make senatours justices, and princes of many landes? Was not that greet power?'

'Yes, certes,' quod I.

'Wel,' quod she, 'yet might he not helpe him-selfe out of disese, whan he gan falle. How many ensamples canst thou 15 remembre of kinges grete and noble, and huge power †helden, and yet they might not kepe hem-selve from wrecchednesse? How wrecched was king Henry Curtmantil er he deyde? He had not so moche as to cover with his membres; and yet was he oon of the grettest kinges of al the Normandes ofspring, and moste 20 possession had. O! a noble thing and clere is power, that is not founden mighty to kepe him-selfe! Now, trewly, a greet fole is he, that for suche thing wolde sette the knotte in thyne herte! Also power of rëalmes, is not thilke grettest power amonges the worldly powers reckened? And if suche powers han wrecchednesse 25 in hem-selfe, it foloweth other powers of febler condicion to ben wrecched; and than, that wrecchednesse shulde be cause of suche a knotte! But every wight that hath reson wot wel that wrecchednesse by no way may ben cause of none suche knotte; wherfore suche power is no cause. That powers have wrecchednesse 30 in hem-selfe, may right lightly ben preved. If power lacke on any syde, on that syde is no power; but no power is wrecchednesse: for al-be-it so the power of emperours or kinges, or els of their rëalmes (which is the power of the prince) strecchen wyde and brode, yet besydes is ther mokel folk of whiche he 35 hath no commaundement ne lordshippe; and there-as lacketh his power, his nonpower entreth, where-under springeth that maketh hem wrecches. No power is wrecchednesse and nothing els; but in this maner hath kinges more porcion of wrecchednesse than of power. Trewly, suche powers ben unmighty; for ever 40 they ben in drede how thilke power from lesing may be keped of sorow; so drede sorily prikkes ever in their hertes: litel is that power whiche careth and ferdeth it-selfe to mayntayne. Unmighty is that wrecchednesse whiche is entred by the ferdful weninge of the wrecche him-selfe; and knot y-maked by wrecchednesse 45 is betwene wrecches; and wrecches al thing bewaylen; wherfore the knot shulde be bewayled; and there is no suche parfit blisse that we supposed at the ginning! Ergo, power in nothing shulde cause suche knottes. Wrecchednesse is a kyndely propertee in suche power, as by way of drede, whiche they mowe 50 nat eschewe, ne by no way live in sikernesse. For thou wost wel (quod she) he is nought mighty that wolde don that he may not don ne perfourme.'

'Therfore,' quod I, 'these kinges and lordes that han suffisaunce at the ful of men and other thinges, mowen wel ben 55 holden mighty; their comaundementes ben don; it is nevermore denyed.'

'Foole,' quod she, 'or he wot him-selfe mighty, or wot it not; for he is nought mighty that is blynde of his might and wot it not.'

60 'That is sothe,' quod I.

'Than if he wot it, he must nedes ben a-drad to lesen it. He that wot of his might is in doute that he mote nedes lese; and so ledeth him drede to ben unmighty. And if he recche not to lese, litel is that worth that of the lesing reson reccheth nothing; and 65 if it were mighty in power or in strength, the lesing shulde ben withset; and whan it cometh to the lesing, he may it not withsitte. Ergo, thilke might is leude and naughty. Such mightes arn y-lyke to postes and pillers that upright stonden, and greet might han to bere many charges; and if they croke on any syde, 70 litel thing maketh hem overthrowe.'

'This is a good ensample,' quod I, 'to pillers and postes that I have seen overthrowed my-selfe; and hadden they ben underput with any helpes, they had not so lightly falle.'

'Than holdest thou him mighty that hath many men armed 75 and many servauntes; and ever he is adrad of hem in his herte; and, for he gasteth hem, somtyme he mot the more fere have. Comenly, he that other agasteth, other in him ayenward werchen the same; and thus warnisshed mot he be, and of warnisshe the hour drede. Litel is that might and right leude, who-so taketh 80 hede.'

'Than semeth it,' quod I, 'that suche famulers aboute kinges and grete lordes shulde greet might have. Although a sypher in augrim have no might in significacion of it-selve, yet he yeveth power in significacion to other; and these clepe I the helpes to 85 a poste to kepe him from falling.'

'Certes,' quod she, 'thilke skilles ben leude. Why? But-if the shorers be wel grounded, the helpes shulden slyden and suffre the charge to falle; her might litel avayleth.'

'And so me thinketh,' quod I, 'that a poste alone, stonding 90 upright upon a basse, may lenger in greet burthen endure than croken pilers for al their helpes, and her ground be not siker.'

'That is sothe,' quod she; 'for as, [if] the blynde in bering of the lame ginne stomble, bothe shulde falle, right so suche pillers, so envyroned with helpes, in falling of the grounde fayleth 95 †altogider. How ofte than suche famulers, in their moste pryde of prosperitè, ben sodainly overthrowen! Thou hast knowe many in a moment so ferre overthrowe, that cover might they never. Whan the hevinesse of suche fayling cometh by case of fortune, they mowe it not eschue; and might and power, if ther 100 were any, shulde of strength such thinges voyde and weyve; and so it is not. Lo, than! whiche thing is this power, that, tho men han it, they ben agast; and in no tyme of ful having be they siker! And if they wold weyve drede, as they mow not, litel is in worthines. Fye therfore on so naughty thing, any knot to 105 cause! Lo! in adversitè, thilk ben his foes that glosed and semed frendes in welth; thus arn his familiers his foes and his enemyes; and nothing is werse, ne more mighty for to anoy than is a familier enemy; and these thinges may they not weyve; so trewly their might is not worth a cresse. And over al thinge, he 110 that may not withdrawe the brydel of his flesshly lustes and his wrecched complayntes (now think on thy-selfe) trewly he is not mighty; I can seen no way that lyth to the knotte. Thilke people than, that setten their hertes upon suche mightes and powers, often ben begyled. Pardè, he is not mighty that may do 115 any thing, that another may doon him the selve, and that men have as greet power over him as he over other. A justice that demeth men ayenward hath ben often demed. Buserus slew his gestes, and he was slayn of Hercules his geste. Hugest betraysshed many men, and of Collo was he betrayed. He that with 120 swerde smyteth, with swerde shal be smitten.'

Than gan I to studyen a whyle on these thinges, and made a countenaunce with my hande in maner to ben huisht.

'Now let seen,' quod she, 'me thinketh somwhat there is within thy soule, that troubleth thy understanding; saye on what 125 it is.'

Quod I tho, 'me thinketh that, although a man by power have suche might over me, as I have over another, that disproveth no might in my person; but yet may I have power and might never-the-later.'

130 'See now,' quod she, 'thyne owne leudenesse. He is mighty that may without wrecchednesse; and he is unmighty that may it not withsitte; but than he, that might over thee, and he wol, putte on thee wrecchednesse, thou might it not withsitte. Ergo, thou seest thy-selfe what foloweth! But now (quod she) woldest 135 thou not skorne, and thou see a flye han power to don harm to an-other flye, and thilke have no might ne ayenturning him-selfe to defende?'

'Yes, certes,' quod I.

'Who is a frayler thing,' quod she, 'than the fleshly body of 140 a man, over whiche have oftentyme flyes, and yet lasse thing than a flye, mokel might in grevaunce and anoying, withouten any withsittinge, for al thilke mannes mightes? And sithen thou seest thyne flesshly body in kyndely power fayle, how shulde than the accident of a thinge ben in more suretè of beinge than 145 substancial? Wherfore, thilke thinges that we clepe power is but accident to the flesshly body; and so they may not have that suretee in might, whiche wanteth in the substancial body. Why there is no way to the knotte, [for him] that loketh aright after the hye way, as he shulde.

CHAPTER VIII.

Verily it is proved that richesse, dignitè, and power ben not trewe way to the knotte, but as rathe by suche thinges the knotte to be unbounde; wherfore on these thinges I rede no wight truste to gette any good knotte. But what shul we saye of 5 renomè in the peoples mouthes? Shulde that ben any cause? What supposest thou in thyn herte?'

'Certes,' quod I, 'yes, I trowe; for your slye resons I dare not safely it saye.'

'Than,' quod she, 'wol I preve that shrewes as rathe shul ben 10 in the knotte as the good; and that were ayenst kynde.'

'Fayn,' quod I, 'wolde I that here; me thinketh wonder how renomè shuld as wel knitte a shrewe as a good person; renomè in every degree hath avaunced; yet wist I never the contrarye. Shulde than renomè accorde with a shrewe? It may not sinke in 15 my stomake til I here more.'