Comparison of Geoffrey Chaucer Consolatione Philosophie 2 Prose 5 to Geoffrey Chaucer

the Iowes (sc. faucibus) of hem that gapeden. And for as moche

as the peyne of the accusacioun aiuged biforn ne sholde nat

But for as moche as it is nat tyme yit of faster remedies, and

dremeth; but for as moche as thy sighte is ocupied and distorbed

ben hoot. But for as moche as for to ben holden honourable or

the erthe a-doun, but for as moche as thilke places and thilke

knowen. But for as moche as the fey of my sentence shal be the

him. But for as moche as to every wight his owne propre bountee

They know not al my tregetrye.

'But for as moche as man and wyf

To knowe the verrey equacioun of the degree of the sonne, yif so be that it falle by-twixe thyn Almikanteras. For as moche as the almikanteras in thyn Astrolabie been compouned by two and two, where-as some almikanteras in sondry Astrolabies ben compouned by on and on, or elles by two and two, it is necessarie to thy lerning to teche thee first to knowe and worke with thyn owne instrument. Wher-for, whan that the ...

that is to seyn, from adversitee in-to prosperitee, maketh that the [continues next]

manaces of Fortune ne ben nat for to dreden, ne the flateringes [continues next]

same thing may I most digneliche iugen and seyn of alle the [continues next]

yiftes of fortune that most plentevously comen to shrewes; of [continues next]

And at the laste, I may conclude the same thing of alle the [continues next]

yiftes of Fortune, in which ther nis nothing to ben desired, ne [continues next]

a ful egre bataile in thy corage ayeins every fortune: for that the [continues next]

sorwful fortune ne confounde thee nat, ne that the merye fortune [continues next]

Now preye I to hem alle that herkne this litel tretis or rede, that if ther be any thing in it that lyketh hem, that ther-of they thanken oure lord Iesu Crist, of whom procedeth al wit and al goodnesse. And if ther be any thing that displese hem, I preye hem also that they arrette it to the defaute of myn unconninge, and nat to my wil, that wolde ful fayn have seyd ... [continues next]

[continues previous] manaces of Fortune ne ben nat for to dreden, ne the flateringes

thou thing in thy power that thou noldest never lesen, ne Fortune

ne may nat beneme it thee. And that thou mayst knowe that

[continues previous] yiftes of fortune that most plentevously comen to shrewes; of

[continues previous] yiftes of Fortune, in which ther nis nothing to ben desired, ne

[continues previous] sorwful fortune ne confounde thee nat, ne that the merye fortune

[continues previous] ne corumpe thee nat, occupye the mene by stedefast strengthes.

[continues previous] Now preye I to hem alle that herkne this litel tretis or rede, that if ther be any thing in it that lyketh hem, that ther-of they thanken oure lord Iesu Crist, of whom procedeth al wit and al goodnesse. And if ther be any thing that displese hem, I preye hem also that they arrette it to the defaute of myn unconninge, and nat to my wil, that wolde ful fayn ...

al fully to wisdom governeden thilke thinges, or elles yif it so

bifille that the governoures of comunalitees studieden to geten

this world be governed by foolish happes and fortunous, or

elles that ther be in it any governement of resoun?'

parties or of membres; or elles, yif that any of alle thilke thinges

by any weyes; or elles yif that yveles passen with-oute punisshinge.

Or elles in the Ioly tyme of May;

... to signes, degrees, minutes, and secoundes, the whiche I fond in my rote the yere of oure lord 1397; and kepte the residue; and than had I the mene mote for the laste day of Decembere. And if thou woldest wete the mene mote of any planete in March, Aprile, or May, other in any other tyme or moneth of the yere, loke how many monethes and dayes ben passed from the laste day of Decembere, the yere of oure lord 1400; and so with monethes and dayes entere in-to thy table ther thou findest thy mene mote y-writen in monethes and dayes, and take alle the signes, ...

by hem-self, they ben absolut of necessitee, and ne forleten nat ne [continues next]

thanne ben they absolut fro the bond of necessitee. Right so as [continues next]

divyne spirits, servaunts to the divyne purviaunce, or elles by

som sowle, or elles by alle nature servinge to god, or elles by the

in this ordre of causes that clyven thus to-gidere in hem-self; or

elles I wolde witen yif that the destinal cheyne constreineth the

[continues previous] by hem-self, they ben absolut of necessitee, and ne forleten nat ne

[continues previous] ben they necessarie; and yif they ben considered by hem-self,

[continues previous] thanne ben they absolut fro the bond of necessitee. Right so as

dwellen with no man; certes, thanne is thilke moneye precious [continues next]

him-self many naturel delyts, for he nolde lese the moneye that [continues next]

[continues previous] dwellen with no man; certes, thanne is thilke moneye precious

[continues previous] him-self many naturel delyts, for he nolde lese the moneye that

[continues previous] he hath assembled. But certes, in this manere he ne geteth

Avarice, after the descripcion of seint Augustin, is likerousnesse in herte to have erthely thinges. Som other folk seyn, that Avarice is, for to purchacen manye erthely thinges, and nothing yeve to hem that han nede. And understond, that Avarice ne stant nat only in lond ne catel, but somtyme in science and in glorie, and in every manere of outrageous thing is Avarice and Coveitise. And the difference bitwixe Avarice and Coveitise is ... [continues next]

suffisaunt of himself unto him-self. And folyen swiche folk thanne, [continues next]

that wenen that thilke thing that is right good, that it be eek right [continues next]

[continues previous] Avarice, after the descripcion of seint Augustin, is likerousnesse in herte to have erthely thinges. Som other folk seyn, that Avarice is, for to purchacen manye erthely thinges, and nothing yeve to hem that han nede. And understond, that Avarice ne stant nat only in lond ne catel, but somtyme in science and in glorie, and in every manere of outrageous thing is Avarice and Coveitise. And the difference bitwixe Avarice and Coveitise ...

[continues previous] suffisaunt of himself unto him-self. And folyen swiche folk thanne,

[continues previous] that wenen that thilke thing that is right good, that it be eek right

Of paradys, that blisful place; [continues next]

For swich folk maketh lene hir face, [continues next]

... the goode wey; and walketh in that wey, and ye shul finde refresshinge for your soules,' &c. Manye been the weyes espirituels that leden folk to oure Lord Iesu Crist, and to the regne of glorie. Of whiche weyes, ther is a ful noble wey and a ful covenable, which may nat faile to man ne to womman, that thurgh sinne hath misgoon fro the righte wey of Ierusalem celestial; and this wey is cleped Penitence, of which man sholde gladly herknen and enquere with al his herte; to witen what is Penitence, and whennes it is cleped Penitence, and in how manye maneres been the accions ...

ne may nat han it al, ne al may it nat comen to o man with-outen

and by a maner thoughte, al be it nat cleerly ne parfitly, ye loken

fram a-fer to thilke verray fyn of blisfulnesse; and ther-fore naturel

thing that is swiche, certes, I may nat thinke.' [continues next]

oon were destroyed, certes, beinge ne shulde ther non dwellen [continues next]

certes, no wys man ne may doute of undepartable peyne of the [continues next]

hem, thanne ne sholde ther dwellen outrely no doute: the whiche [continues next]

[continues previous] For swich folk maketh lene hir face,

... the coles of it with asshen, soothly the fyr of it wol lasten al a yeer or more. And right so fareth it of rancour; whan it is ones conceyved in the hertes of som men, certein, it wol lasten peraventure from oon Estre-day unto another Estre-day, and more. But certes, thilke man is ful fer fro the mercy of god al thilke while.

most worth of richesses? Is it nat gold or might of moneye

assembled? Certes, thilke gold and thilke moneye shyneth and

thilke thinges shynen with which a man is aparailed, certes, thilke

[continues previous] thing that is swiche, certes, I may nat thinke.'

[continues previous] 'Thanne moten we graunte,' quod she, 'that this thing be

[continues previous] oon were destroyed, certes, beinge ne shulde ther non dwellen

[continues previous] to no wight.'

[continues previous] certes, no wys man ne may doute of undepartable peyne of the

[continues previous] hem, thanne ne sholde ther dwellen outrely no doute: the whiche

to the devyne knowinge, thanne is it necessarie; but certes, whan it [continues next]

is understonden in his owne kinde, men seen it is outrely free, [continues next]

[continues previous] to the devyne knowinge, thanne is it necessarie; but certes, whan it

[continues previous] is understonden in his owne kinde, men seen it is outrely free,

thou most bireven him his moneye that hath it. And yif [continues next]

[continues previous] thou most bireven him his moneye that hath it. And yif

as in that, it mot nedes ben nedy of foreine help.' [continues next]

richesses ne mowen nat passen in-to moche folke with-oute [continues next]

amenusinge. And whan they ben apassed, nedes they maken [continues next]

[continues previous] ther is a thing, that in any partye be febler of power, certes,

thinges, whyl thilke devyne substaunce kepeth it-self with-oute

moevinge;" that is to seyn, that it ne moeveth never-mo, and yit it

That al our voys is to for-gon Criseyde;'

[continues previous] richesses ne mowen nat passen in-to moche folke with-oute [continues next]

In this wyse may nede be counforted by richesses; but certes, [continues next]

nat maken folk digne of reverence, and yif that dignitees wexen [continues next]

'Certes, no,' quod I.

feblesse and infirmitee of wikkede folk, that ne mowen nat comen [continues next]

in his nature. But thou wolt seyn, that shrewes mowen. Certes, [continues next]

that ne deneye I nat; but certes, hir power ne descendeth nat of [continues next]

gode folk and shrewes, ne shrewes ne mowen nat acorden amonges [continues next]

And certes a voys al hool, that is to seyn, with-oute amenusinge, [continues next]

[continues previous] fulfilleth to-gidere the hering of moche folk; but certes, youre [continues next]

cheynes that ne mowen nat be unbounden. And dignitees that

thilke thinges ne mowen nat performen that they bi-heten, and

[continues previous] In this wyse may nede be counforted by richesses; but certes,

[continues previous] nede ne may nat all outrely ben don a-wey. For though this nede,

[continues previous] opinioun of usaunces. Now yif that dignitees thanne ne mowen

[continues previous] nat maken folk digne of reverence, and yif that dignitees wexen

goodes, whiche that ne mowen nat yeven that they biheten, ne

in-to hevene and in-to erthe; and whan they ben converted to [continues next]

tho thinges that I have shewed, that ne mowen nat yeven that

thus: that ther ne mowen nat ben two soverein goodes that

ne mowen nat sone dyen ne dryen, as longe as hir nature may

[continues previous] feblesse and infirmitee of wikkede folk, that ne mowen nat comen

so doth distemperaunce to feble men, that ne mowen nat wrastlen

ayeins the vyces. Ne knowen they nat thanne wel that they

[continues previous] in his nature. But thou wolt seyn, that shrewes mowen. Certes,

[continues previous] that ne deneye I nat; but certes, hir power ne descendeth nat of

don yvele thinges ne mowen nat alle thinges: thanne is it open

torned in-to malice, certes, than han they forlorn the nature of [continues next]

nat passen in-to the condicioun of god, he is torned in-to a beest.

with-oute hir rightful peyne, than whan they ben punisshed by [continues next]

to ben confus and trouble to us men, for we ne mowen nat considere

And som men, that ne mowen nat ben overcomen by torments,

[continues previous] gode folk and shrewes, ne shrewes ne mowen nat acorden amonges

[continues previous] hem-self. And why nat? For shrewes discorden of hem-self by

thilke thinges that the prescience wot biforn ne mowen nat unbityde?

comth to beestes that ne mowen nat moeven hem-self her and

wit and imaginacioun, ne mowen nat strecchen ne enhansen hem-self

some thinges han certein and necessarie bitydinges, they ne

mowen nat ben wist biforn certeinly to bityden. And thanne

put in god hope and preyeres, that ne mowen nat ben unspeedful [continues next]

ne with-oute effect, whan they ben rightful. [continues next]

[continues previous] And certes a voys al hool, that is to seyn, with-oute amenusinge,

neither they ne ioignen hem nat alwey to goode men, ne maken [continues next]

hem alwey goode to whom that they ben y-ioigned. [continues next]

whan men tasten hem they ben bytinge, but whan they ben [continues next]

[continues previous] in-to hevene and in-to erthe; and whan they ben converted to

[continues previous] weren whylom men; wher-for, whan they ben perverted and

[continues previous] shewed thee that more unsely ben shrewes, whan they escapen

soules of men moten nedes be more free whan they loken hem in [continues next]

[continues previous] put in god hope and preyeres, that ne mowen nat ben unspeedful

[continues previous] ne with-oute effect, whan they ben rightful.

[continues previous] Withstond thanne and eschue thou vyces; worshipe and love

[continues previous] hem alwey goode to whom that they ben y-ioigned.

[continues previous] whan men tasten hem they ben bytinge, but whan they ben

[continues previous] soules of men moten nedes be more free whan they loken hem in

sin that richesses ne may nat al don awey nede, but richesses [continues next]

as honours of poeple ne may nat maken folk digne of honour, it [continues next]

'Thanne is yvel nothing,' quod she, 'sin that he ne may nat [continues next]

don yvel that may don alle thinges.' [continues next]

yif it ne exercyse nat the gode folk ne chastyseth the wikked folk, it [continues next]

That al the folk that is a-lyve [continues next]

... to destroyen alle spirituel thinges. Loke how that fyr of smale gledes, that been almost dede under asshen, wollen quike agayn whan they been touched with brimstoon; right so Ire wol everemo quiken agayn, whan it is touched by the pryde that is covered in mannes herte. For certes fyr ne may nat comen out of no-thing, but-if it were first in the same thing naturelly; as fyr is drawen out of flintes with steel. And right so as pryde is ofte tyme matere of Ire, right so is rancour norice and keper of Ire. Ther is a maner tree, as seith seint Isidre, that whan men maken fyr ...

... he be contrit of hise sinnes, and in stedefast purpos, by the grace of god, nevere eft to falle in sinne; and eek that he drede and countrewaite him-self, that he flee the occasiouns of sinne to whiche he is enclyned. Also thou shalt shryve thee of alle thy sinnes to o man, and nat a parcel to o man and a parcel to another; that is to understonde, in entente to departe thy confessioun as for shame or drede; for it nis but stranglinge of thy soule. For certes, Iesu Crist is entierly al good; in him nis noon inperfeccioun; and therfore outher he ... [continues next]

maner shewinge of wrecchednesse that is to comen? Ne it ne

suffyseth nat only to loken on thinge that is present biforn the

thou thing in thy power that thou noldest never lesen, ne Fortune

ne may nat beneme it thee. And that thou mayst knowe that

swich thing as is transferred fram o man to another ne may nat

ne may nat han it al, ne al may it nat comen to o man with-outen

[continues previous] sin that richesses ne may nat al don awey nede, but richesses

[continues previous] as honours of poeple ne may nat maken folk digne of honour, it

verray reverence ne may nat comen by thise shadewy transitorie

folk, to whiche folk the renoun of a man ne may nat comen,

it befalleth that he, that thou wenest be glorious and renomed,

'For sothe,' quod I, 'I see wel now that suffisaunce may nat

comen by richesses, ne power by reames, ne reverence by

no good in it-self, ne semblaunce of good, it ne may nat wel in

[continues previous] 'Thanne is yvel nothing,' quod she, 'sin that he ne may nat

'This is open and cleer,' quod I; 'ne it may nat ben deneyed

[continues previous] yif it ne exercyse nat the gode folk ne chastyseth the wikked folk, it

neither nother habite; for he noot nat al, ne he ne hath nat al

is this: that, for that the thing is to comen, therfore ne may it

nat ben hid fro the purviaunce of god; and in this manere this

thing is to comen? For right as science ne may nat ben medled

of necessitee to thinges to comen, than ne weneth it nat that

and so as it ne may nat countrefeten it ne feynen it ne be evenlyke

quantitee of future and of preterit: and so as it ne may nat han

to-gider al the plentee of the lyf, algates yit, for as moche as it

that it folweth and resembleth thilke thing that it ne may nat

atayne to ne fulfillen, and bindeth it-self to som maner presence

to comen. Ne it confoundeth nat the Iugement of thinges; but

[continues previous] That al the folk that is a-lyve

[continues previous] Ne han the cunning to discryve

[continues previous] ... sinne; and eek that he be contrit of hise sinnes, and in stedefast purpos, by the grace of god, nevere eft to falle in sinne; and eek that he drede and countrewaite him-self, that he flee the occasiouns of sinne to whiche he is enclyned. Also thou shalt shryve thee of alle thy sinnes to o man, and nat a parcel to o man and a parcel to another; that is to understonde, in entente to departe thy confessioun as for shame or drede; for it nis but stranglinge of thy soule. For certes, Iesu Crist is entierly al good; in him ...

Avarice, after the descripcion of seint Augustin, is likerousnesse in herte to have erthely thinges. Som other folk seyn, that Avarice is, for to purchacen manye erthely thinges, and nothing yeve to hem that han nede. And understond, that Avarice ne stant nat only in lond ne catel, but somtyme in science and in glorie, and in every manere of outrageous thing is Avarice and Coveitise. And the difference bitwixe Avarice and Coveitise is ... [continues next]

and with whyte perles, algates yit throf he hateful to alle folk: [continues next]

this is to seyn, that al was he behated of alle folk. Yit this [continues next]

forme, that is to seyn, the beautee of thy body, how swiftly passinge [continues next]

that is to seyn, by constreininge of oure eyen or of oure sight. [continues next]

This vertu hath manye speces; and the firste is cleped Magnanimitee, that is to seyn, greet corage. For certes, ther bihoveth greet corage agains Accidie, lest that it ne swolwe the soule by the sinne of sorwe, or destroye it by wanhope. This vertu maketh folk to undertake harde thinges and grevouse thinges, by hir owene wil, wysely and resonably. And for as muchel as the devel fighteth agayns a ...

[continues previous] Avarice, after the descripcion of seint Augustin, is likerousnesse in herte to have erthely thinges. Som other folk seyn, that Avarice is, for to purchacen manye erthely thinges, and nothing yeve to hem that han nede. And understond, that Avarice ne stant nat only in lond ne catel, but somtyme in science and in glorie, and in every manere of outrageous thing is Avarice and Coveitise. And the difference bitwixe Avarice and Coveitise is ...

acountedest for thyne goodes nas nat thy good. In the whiche [continues next]

thinges, yif ther be no beautee to ben desyred, why sholdest thou [continues next]

[continues previous] and with whyte perles, algates yit throf he hateful to alle folk:

[continues previous] this is to seyn, that al was he behated of alle folk. Yit this

gentilesse ne maketh thee nat gentil. But certes, yif ther be [continues next]

[continues previous] forme, that is to seyn, the beautee of thy body, how swiftly passinge

is signe of this necessitee; or elles, yif ther nere no necessitee, [continues next]

certes, thilke prescience ne mighte nat be signe of thing that nis [continues next]

[continues previous] that is to seyn, by constreininge of oure eyen or of oure sight.

[continues previous] acountedest for thyne goodes nas nat thy good. In the whiche

[continues previous] thinges, yif ther be no beautee to ben desyred, why sholdest thou

[continues previous] any good in gentilesse, I trowe it be al-only this, that it semeth

[continues previous] is signe of this necessitee; or elles, yif ther nere no necessitee,

(i. pape!) I wondre gretly, certes, why that thou art syk, sin [continues next]

[continues previous] (i. pape!) I wondre gretly, certes, why that thou art syk, sin

body semeth yeven delyt. In alle thise thinges it semeth only [continues next]

that blisfulnesse is desired. For-why thilke thing that every man [continues next]

[continues previous] body semeth yeven delyt. In alle thise thinges it semeth only

[continues previous] that blisfulnesse is desired. For-why thilke thing that every man

Text. For al be it so that the ydel name of aventurous

knowen; the whiche proeves drawen to hem-self hir feith and

to none of tho three forseide thinges of the sowle. For it knoweth

the universitee of resoun, and the figure of the imaginacioun,

for as mochel as bothe the spaces ben ended, yit hath the [continues next]

aperceyvest wel, of what weight they ben. But for as mochel [continues next]

as the knowinge of thise thinges is a maner porcioun of the [continues next]

... your hastif wilfulnesse; for trewely, alle tho that conseilleden yow to maken sodeyn werre ne been nat your freendes. Lat us now considere whiche been they, that ye holde so greetly your freendes as to your persone. For al-be-it so that ye be mighty and riche, certes ye ne been nat but allone. For certes, ye ne han no child but a doghter; ne ye ne han bretheren ne cosins germayns, ne noon other neigh kinrede, wherfore that your enemys, for drede, sholde stinte to plede with yow or to destroye your persone. Ye knowen also, that your richesses moten been dispended in diverse parties; and whan that ... [continues next]

'Certes,' quod Prudence, 'if ye wol werke by my conseil, ye shul nat assaye fortune by no wey; ne ye shul nat lene or bowe unto hir, after the word of Senek: for "thinges that been folily doon, and that been in hope of fortune, shullen never come to good ende." And as the same Senek seith: "the more cleer and the more shyning that fortune is, the more brotil and the ... [continues next]

[continues previous] for as mochel as bothe the spaces ben ended, yit hath the

'Thanne,' quod she, 'ne sholden men nat by no wey seken [continues next]

but-yif alle thise thinges ben alle oon same thing, they ne han nat

wherby that they mowen ben put in the noumber of thinges that

pleinly, that they ne ben nat, ne han no beinge. For right as [continues next]

they han deserved, than yif no peyne of Iustice ne chastysede [continues next]

[continues previous] aperceyvest wel, of what weight they ben. But for as mochel

[continues previous] as the knowinge of thise thinges is a maner porcioun of the

beseken it and impetren it. And yif men wene nat that hope ne [continues next]

preyeres ne han no strengthes, by the necessitee of thinges to [continues next]

That wolde she nat suffre, by no wey. [continues next]

And they answerden alle, upon hir fey, [continues next]

[continues previous] ... alle tho that conseilleden yow to maken sodeyn werre ne been nat your freendes. Lat us now considere whiche been they, that ye holde so greetly your freendes as to your persone. For al-be-it so that ye be mighty and riche, certes ye ne been nat but allone. For certes, ye ne han no child but a doghter; ne ye ne han bretheren ne cosins germayns, ne noon other neigh kinrede, wherfore that your enemys, for drede, sholde stinte to plede with yow or to destroye your persone. Ye knowen also, that your richesses moten been dispended in diverse parties; and whan that every ...

[continues previous] 'Certes,' quod Prudence, 'if ye wol werke by my conseil, ye shul nat assaye fortune by no wey; ne ye shul nat lene or bowe unto hir, after the word of Senek: for "thinges that been folily doon, and that been in hope of fortune, shullen never come to good ende." And as the same Senek seith: "the more cleer and the more shyning that fortune is, the more brotil ...

hem that ben anguissous. O ye mortal folk, what seke ye thanne [continues next]

[continues previous] 'Thanne,' quod she, 'ne sholden men nat by no wey seken

[continues previous] pleinly, that they ne ben nat, ne han no beinge. For right as

[continues previous] more blisful, or elles lasse wrecches, that abyen the torments that

[continues previous] they han deserved, than yif no peyne of Iustice ne chastysede

[continues previous] beseken it and impetren it. And yif men wene nat that hope ne

[continues previous] preyeres ne han no strengthes, by the necessitee of thinges to

[continues previous] That wolde she nat suffre, by no wey.

On hem that sholden for the tretis go, [continues next]

And hem for Antenor ful ofte preyde [continues next]

... in thilke man sinneden. Loke that in thestaat of innocence, when Adam and Eve naked weren in paradys, and no-thing ne hadden shame of hir nakednesse, how that the serpent, that was most wyly of alle othere bestes that god hadde maked, seyde to the womman: 'why comaunded god to yow, ye sholde nat eten of every tree in paradys?' The womman answerde: 'of the fruit,' quod she, 'of the trees in paradys we feden us; but soothly, of the fruit of the tree that is in the middel of paradys, god forbad us for to ete, ne nat touchen it, lest per-aventure we ... [continues next]

[continues previous] fortune receiven agreablely or egaly, ne it delyteth nat in al to

[continues previous] On hem that sholden for the tretis go,

[continues previous] ... in this world that in thilke man sinneden. Loke that in thestaat of innocence, when Adam and Eve naked weren in paradys, and no-thing ne hadden shame of hir nakednesse, how that the serpent, that was most wyly of alle othere bestes that god hadde maked, seyde to the womman: 'why comaunded god to yow, ye sholde nat eten of every tree in paradys?' The womman answerde: 'of the fruit,' quod she, 'of the trees in paradys we feden us; but soothly, of the fruit of the tree that is in the middel of paradys, god forbad us for to ete, ne nat touchen it, lest per-aventure we ...

floor of Fortune, that is to seyn, in this world, sin thou hast

right as we ben wont som-tyme, by a swifte pointel, to ficchen

And right as men may in the hevene see [continues next]

The sonne and mone and sterres every weye, [continues next]

brighte sterres on hevene on the sterry nightes; yit, for al [continues next]

Thilke ordinaunce moeveth the hevene and the sterres, and [continues next]

atempreth the elements to-gider amonges hem-self, and transformeth [continues next]

On hevene yet the sterres were sene, [continues next]

[continues previous] And right as men may in the hevene see

[continues previous] The sonne and mone and sterres every weye,

pathes, and saugh the lightnesse of the rede sonne, and saugh the

sterres of the colde mone, and whiche sterre in hevene useth

[continues previous] brighte sterres on hevene on the sterry nightes; yit, for al

[continues previous] Thilke ordinaunce moeveth the hevene and the sterres, and

[continues previous] atempreth the elements to-gider amonges hem-self, and transformeth

[continues previous] On hevene yet the sterres were sene,

'Alle thinges thanne,' quod she, 'requiren good; and thilke

'Thanne ordeineth he alle thinges by thilke good,' quod she;

or compelleth any of thilke thinges to ben don so?'

hir sighte? For addeth thy biholdinge any necessitee to thilke [continues next]

thinges that thou biholdest presente?' [continues next]

might, and atempreth the governements of the world, and the [continues next]

shyninge Iuge of thinges, stable in him-self, governeth the swifte [continues next]

[continues previous] thinges that thou biholdest presente?'

wawes; and what atempreth the lusty houres of the firste somer [continues next]

wind bringeth ayein, in the first somer sesoun, the leves that [continues next]

the wind that highte Boreas hath reft awey in autumpne, that [continues next]

with a glotonous hond, to streyne and presse the stalkes of the [continues next]

vine in the ferst somer sesoun; for Bachus, the god of wyne, hath [continues next]

Whan the wode wexeth rody of rosene floures, in the first somer [continues next]

sesoun, thorugh the brethe of the winde Zephirus that wexeth [continues next]

[continues previous] shyninge Iuge of thinges, stable in him-self, governeth the swifte

[continues previous] wawes; and what atempreth the lusty houres of the firste somer

[continues previous] sesoun, that highteth and apparaileth the erthe with rosene flowres;

[continues previous] wind bringeth ayein, in the first somer sesoun, the leves that [continues next]

[continues previous] the wind that highte Boreas hath reft awey in autumpne, that [continues next]

[continues previous] with a glotonous hond, to streyne and presse the stalkes of the [continues next]

[continues previous] vine in the ferst somer sesoun; for Bachus, the god of wyne, hath [continues next]

[continues previous] Whan the wode wexeth rody of rosene floures, in the first somer [continues next]

[continues previous] sesoun, thorugh the brethe of the winde Zephirus that wexeth [continues next]

[continues previous] wind bringeth ayein, in the first somer sesoun, the leves that

[continues previous] the wind that highte Boreas hath reft awey in autumpne, that

[continues previous] with a glotonous hond, to streyne and presse the stalkes of the

[continues previous] vine in the ferst somer sesoun; for Bachus, the god of wyne, hath

[continues previous] Whan the wode wexeth rody of rosene floures, in the first somer

[continues previous] sesoun, thorugh the brethe of the winde Zephirus that wexeth

goodes have I bireft thee that weren thyne? Stryf or plete [continues next]

richesses. Forwhy faire ne precious ne weren they nat, for that [continues next]

... wikke," save your grace, certes ye despysen alle wommen in this wyse; and "he that alle despyseth alle displeseth," as seith the book. And Senek seith that "who-so wole have sapience, shal no man dispreise; but he shal gladly techen the science that he can, with-outen presumpcioun or pryde. And swiche thinges as he nought ne can, he shal nat been ashamed to lerne hem and enquere of lasse folk than him-self." And sir, that ther hath been many a good womman, may lightly be preved. For certes, sir, our lord Iesu Crist wolde never have descended to be born of a womman, if alle wommen hadden ben wikke. ...

to the aventure of fortune; and iugen that only swiche thinges [continues next]

ben purveyed of god, whiche that temporel welefulnesse [continues next]

thee, forsothe; the whiche that never man may ben siker that

she ne shal forsake him.

[continues previous] goodes have I bireft thee that weren thyne? Stryf or plete

of which thou pleynest that thou hast forlorn, hadde ben thyne, [continues next]

thou ne haddest not lorn hem. Shal I thanne only ben defended [continues next]

yit rebel ayein thy curacioun. For whan that tyme is, I shal [continues next]

moeve swiche thinges that percen hem-self depe. But natheles, [continues next]

[continues previous] faire by hem-selve, though they weren departed fram alle thyne

[continues previous] richesses. Forwhy faire ne precious ne weren they nat, for that

may be maked comparisoun, but of thinges that ben with-outen [continues next]

ende, to thinges that han ende, may be maked no comparisoun. [continues next]

remenaunt of thinges that ben yit to seye ben swiche, that first [continues next]

ther nis no wight that may merveylen y-nough, ne compleine, [continues next]

that swiche thinges ben doon in the regne of god, that alle thinges [continues next]

of the thinges that ben y-wist or y-knowe; and it is al the [continues next]

his owne nature thinges that ben subiect un-to him, ther is soothly [continues next]

Nas never seen, ne shal ben eft;

That, certes, in the world nis left

[continues previous] to the aventure of fortune; and iugen that only swiche thinges

[continues previous] ben purveyed of god, whiche that temporel welefulnesse

[continues previous] of which thou pleynest that thou hast forlorn, hadde ben thyne,

[continues previous] yit rebel ayein thy curacioun. For whan that tyme is, I shal

[continues previous] moeve swiche thinges that percen hem-self depe. But natheles,

[continues previous] may be maked comparisoun, but of thinges that ben with-outen

[continues previous] ende, to thinges that han ende, may be maked no comparisoun.

[continues previous] remenaunt of thinges that ben yit to seye ben swiche, that first

[continues previous] that swiche thinges ben doon in the regne of god, that alle thinges

[continues previous] thinges been y-knowe al-oonly by the strengthe and by the nature

[continues previous] of the thinges that ben y-wist or y-knowe; and it is al the

[continues previous] his owne nature thinges that ben subiect un-to him, ther is soothly

With-outen doute, that is his offyce.

With-outen doute, that is his offyce.

litel thinges nature halt hir apayed; and yif thou wolt achoken

the fulfillinge of nature with superfluitees, certes, thilke thinges

thou most bireven him his moneye that hath it. And yif [continues next]

thou wolt shynen with dignitees, thou most bisechen and [continues next]

thinges that thou shalt forgoon sikernesse. And yif thou wolt

leden thy lyf in delices, every wight shal despisen thee and

... til the prikke of F sat up-on the orisonte; thanne saw I wel that the body of Iuppiter, in his latitude of 3 degrees meridional, ascended with 14 degrees of Pisces in horoscopo. And in this maner maistow wirke with any latitude meridional, as I first seide, save in Capricorne. And yif thou wolt pleye this craft with the arysing of the mone, loke thou rekne wel hir cours houre by houre; for she ne dwelleth nat in a degree of hir longitude but a litel whyle, as thou wel knowest; but natheles, yif thou rekne hir verreye moeving by thy tables houre after ...

Tassaye a wyf whan that it is no nede,

[continues previous] thou most bireven him his moneye that hath it. And yif

And ful litel thinges ben tho that withdrawen the somme or the [continues next]

ones put thy nekke under the yok of hir. For yif thou wolt

[continues previous] And ful litel thinges ben tho that withdrawen the somme or the

the norissinge of bestes. And yif thou wolt fulfille thy nede after [continues next]

the fulfillinge of nature with superfluitees, certes, thilke thinges [continues next]

that thou wolt thresten or pouren in-to nature shullen ben unioyful

thou most bireven him his moneye that hath it. And yif

thou wolt shynen with dignitees, thou most bisechen and

thinges that thou shalt forgoon sikernesse. And yif thou wolt

... til the prikke of F sat up-on the orisonte; thanne saw I wel that the body of Iuppiter, in his latitude of 3 degrees meridional, ascended with 14 degrees of Pisces in horoscopo. And in this maner maistow wirke with any latitude meridional, as I first seide, save in Capricorne. And yif thou wolt pleye this craft with the arysing of the mone, loke thou rekne wel hir cours houre by houre; for she ne dwelleth nat in a degree of hir longitude but a litel whyle, as thou wel knowest; but natheles, yif thou rekne hir verreye moeving by thy tables houre after ...

[continues previous] the norissinge of bestes. And yif thou wolt fulfille thy nede after

[continues previous] litel thinges nature halt hir apayed; and yif thou wolt achoken [continues next]

thilke thinges shynen with which a man is aparailed, certes, thilke

thinges ben comended and preysed with which he is aparailed;

in his nature. But thou wolt seyn, that shrewes mowen. Certes, [continues next]

[continues previous] litel thinges nature halt hir apayed; and yif thou wolt achoken

[continues previous] in his nature. But thou wolt seyn, that shrewes mowen. Certes,

som newe thing and uncouth. Thou wenest that Fortune be [continues next]

wel and proeve it by the same thing. But I axe yif that thou [continues next]

wenest that hap be any thing in any weys; and, yif thou wenest [continues next]

of science. And thou wenest that it be diverse fro the hoolnesse

... herte bitter or angry or anoyed of thy-self; for bettre is to caste awey thyn heyre, than for to caste away the sikernesse of Iesu Crist. And therfore seith seint Paul: 'Clothe yow, as they that been chosen of god, in herte of misericorde, debonairetee, suffraunce, and swich manere of clothinge'; of whiche Iesu Crist is more apayed than of heyres, or haubergeons, or hauberkes.

[continues previous] som newe thing and uncouth. Thou wenest that Fortune be

acountedest for thyne goodes nas nat thy good. In the whiche [continues next]

thinges, yif ther be no beautee to ben desyred, why sholdest thou [continues next]

[continues previous] wenest that hap be any thing in any weys; and, yif thou wenest

[continues previous] acountedest for thyne goodes nas nat thy good. In the whiche

[continues previous] thinges, yif ther be no beautee to ben desyred, why sholdest thou

And lest it greved or for-thoughte [continues next]

The lord that thilke gardyn wroughte. [continues next]

[continues previous] The lord that thilke gardyn wroughte.

hir sturdy maystres of whiche they ben wont to suffren betinges:

yif that hir horrible mouthes ben be-bled, that is to seyn, of bestes

thogh that thinges by hir nature ne ben nat goode, algates, yif [continues next]

men wene that ben goode, yit ben they desired as though that [continues next]

requered for men wenen that they ben goode, who is he that [continues next]

gretly? And also look on shrewes, that ben the contrarie party [continues next]

of goode men, how greet peyne felawshipeth and folweth hem! [continues next]

[continues previous] men wene that ben goode, yit ben they desired as though that

[continues previous] requered for men wenen that they ben goode, who is he that

[continues previous] of goode men, how greet peyne felawshipeth and folweth hem!

ben hise in propre, than wol I graunte frely that alle thilke [continues next]

thinges weren thyne whiche that thou axest. Whan that nature [continues next]

The whiche thinges troublen al this erthe, [continues next]

[continues previous] thinges weren thyne whiche that thou axest. Whan that nature

that is to seyn, for the beautee? But certes, yif ther were [continues next]

beautee or bountee in the shyninge of stones, thilke cleernesse is [continues next]

thing to shyne with dyverse clothinge? Of whiche clothinge yif [continues next]

the beautee be agreeable to loken up-on, I wol mervailen on the [continues next]

conteyneth in him-self alle maner goodes; to the whiche good yif [continues next]

any good in gentilesse, I trowe it be al-only this, that it semeth [continues next]

torments in stede of wikkede felounes. Of alle whiche thinges [continues next]

in whiche the effect of alle the dedes of mankinde standeth, that [continues next]

thanne of olde men it was cleped destinee. The whiche thinges, [continues next]

[continues previous] Thou seydest eek, that ther ben thinges three,

[continues previous] The whiche thinges troublen al this erthe,

tho semeden ioyful ben passed, ther nis nat why thou sholdest wene [continues next]

art thou, yif thou knowe thy goodes! For yit ben ther

thinges dwelled to thee-ward, that no man douteth that they ne

[continues previous] that is to seyn, for the beautee? But certes, yif ther were

[continues previous] beautee or bountee in the shyninge of stones, thilke cleernesse is

[continues previous] thing to shyne with dyverse clothinge? Of whiche clothinge yif

[continues previous] the beautee be agreeable to loken up-on, I wol mervailen on the

ben sory yif thou lese hem, or why sholdest thou reioysen thee [continues next]

[continues previous] conteyneth in him-self alle maner goodes; to the whiche good yif

[continues previous] ther failede any thing, it mighte nat ben cleped sovereyn good:

[continues previous] gentilesse ne maketh thee nat gentil. But certes, yif ther be

unioignen the thinges that ben conioigned, yif ther ne were oon

[continues previous] torments in stede of wikkede felounes. Of alle whiche thinges

[continues previous] ther nis no wight that may merveylen y-nough, ne compleine,

[continues previous] now on this syde and now on that syde. Two thinges ther ben

And over this quod she, 'yif that ther be two thinges that

[continues previous] thanne of olde men it was cleped destinee. The whiche thinges,

[continues previous] yif that any wight loketh wel in his thought the strengthe of that

nis ther no prescience of thilke thinges; and yif we trowe that

of the doeres, as the man walkinge. Thanne seide I no wrong,

that yif these thinges ben referred to the devyne knowinge, thanne

[continues previous] tho semeden ioyful ben passed, ther nis nat why thou sholdest wene

suffreth him nat to ben weleful. Or yif he lese it, he weneth to

[continues previous] thinges, yif ther be no beautee to ben desyred, why sholdest thou [continues next]

[continues previous] ben sory yif thou lese hem, or why sholdest thou reioysen thee [continues next]

[continues previous] to holden hem? For yif they ben faire of hir owne kinde, what [continues next]

[continues previous] ben sory yif thou lese hem, or why sholdest thou reioysen thee

certes, al other thinges ben apayed of hir owne beautee; but ye

powers ne ben nat goode of hir owne kinde; sin that they suffren [continues next]

considere, that moneye ne hath nat in his owne kinde that it [continues next]

ne may ben bi-nomen of hem that han it, maugre hem?' [continues next]

ne be governed voluntariely, and that they ne converten hem of

hir owne wil to the wil of hir ordenour, as they that ben acordinge

Whan they ben faire in hir sesouns.

[continues previous] powers ne ben nat goode of hir owne kinde; sin that they suffren

[continues previous] hem-self to cleven or ioinen hem to shrewes. And certes, the

[continues previous] considere, that moneye ne hath nat in his owne kinde that it

men wene that ben goode, yit ben they desired as though that [continues next]

they weren verrayliche goode. And therfor is it that men oughten [continues next]

they demen that tho thinges ne sholden nat han ben don. For

Of that they han don wel or faire.' [continues next]

ben hise in propre, than wol I graunte frely that alle thilke

thinges weren thyne whiche that thou axest. Whan that nature

thyne? Fortune ne shal never maken that swiche thinges ben [continues next]

[continues previous] men wene that ben goode, yit ben they desired as though that

[continues previous] they weren verrayliche goode. And therfor is it that men oughten

[continues previous] Of that they han don wel or faire.'

So faire they weren, alle and some; [continues next]

For they were lyk, as to my sighte, [continues next]

verray teres. At the leeste, no drede ne mighte overcomen tho [continues next]

Muses, that they ne weren felawes, and folweden my wey, that is [continues next]

[continues previous] ydel Ioyes? Why embracest thou straunge goodes as they weren

[continues previous] thyne? Fortune ne shal never maken that swiche thinges ben

they comen among thy richesses; but, for they semeden faire and [continues next]

precious, ther-for thou haddest lever rekne hem amonges thy

right to ben cleped richesses; ne swich power ne oughte nat

liveth, ne the lighte richesses ne sholle nat beren him companye

that they comen ther-as folk ne knowen nat thilke dignitees, hir [continues next]

straunge folk, mayst thou seyn; but amonges hem ther they

weren born, ne duren nat thilke dignitees alwey? Certes, the

Certes, ye ne seken no gold in grene trees, ne ye ne gaderen

nat precious stones in the vynes, ne ye ne hyden nat your

'For sothe,' quod I, 'I see wel now that suffisaunce may nat [continues next]

don to me, yit natheles they ne weren nat al-outrely unknowen to

uneschewably, and so may be that it is possible that they ne [continues next]

shollen nat comen, god is deceived. But nat only to trowen that [continues next]

[continues previous] So faire they weren, alle and some;

[continues previous] Muses, that they ne weren felawes, and folweden my wey, that is

[continues previous] richesses. Forwhy faire ne precious ne weren they nat, for that [continues next]

[continues previous] that they comen ther-as folk ne knowen nat thilke dignitees, hir

[continues previous] comen by richesses, ne power by reames, ne reverence by

[continues previous] uneschewably, and so may be that it is possible that they ne

[continues previous] shollen nat comen, god is deceived. But nat only to trowen that

therfor, yif that thilke thing that thou haddest for most precious

in al thy richesse of fortune be kept to thee yit, by the grace of

[continues previous] richesses. Forwhy faire ne precious ne weren they nat, for that

'And thou,' quod she, 'in al the plentee of thy richesses haddest [continues next]

[continues previous] 'And thou,' quod she, 'in al the plentee of thy richesses haddest

'What elles?' quod I.

Awey to dryve hir derke fantasye.

the manere or the gyse,' quod she, 'that richesse may dryve awey

nede? Riche folk, may they neither han hunger ne thurst?

'I rede thee Love awey to dryve,

that of manye thinges han they nede that manye thinges han; and [continues next]

... Iesus Syrak seith; "that if the wyf have maistrie, she is contrarious to hir housbonde." And Salomon seith: "never in thy lyf, to thy wyf, ne to thy child, ne to thy freend, ne yeve no power over thy-self. For bettre it were that thy children aske of thy persone thinges that hem nedeth, than thou see thy-self in the handes of thy children." And also, if I wolde werke by thy conseilling, certes my conseilling moste som tyme be secree, til it were tyme that it moste be knowe; and this ne may noght be. [For it is writen, that ... [continues next]

Avarice, after the descripcion of seint Augustin, is likerousnesse in herte to have erthely thinges. Som other folk seyn, that Avarice is, for to purchacen manye erthely thinges, and nothing yeve to hem that han nede. And understond, that Avarice ne stant nat only in lond ne catel, but somtyme in science and in glorie, and in every manere of outrageous thing is Avarice and Coveitise. And the difference bitwixe Avarice and Coveitise is this. Coveitise is for to coveite swiche thinges as thou hast nat; ...

[continues previous] kepen the diversitee of precious ostelments. And sooth it is, [continues next]

[continues previous] that of manye thinges han they nede that manye thinges han; and [continues next]

[continues previous] ayeinward, of litel nedeth hem that mesuren hir fille after the nede [continues next]

han pitee of hem that han suffred and receyved the thinges that [continues next]

and shrewes also now han thinges that they desiren, and now

thinges that they haten? Whether men liven now in swich

[continues previous] ... so were. For Iesus Syrak seith; "that if the wyf have maistrie, she is contrarious to hir housbonde." And Salomon seith: "never in thy lyf, to thy wyf, ne to thy child, ne to thy freend, ne yeve no power over thy-self. For bettre it were that thy children aske of thy persone thinges that hem nedeth, than thou see thy-self in the handes of thy children." And also, if I wolde werke by thy conseilling, certes my conseilling moste som tyme be secree, til it were tyme that it moste be knowe; and this ne may noght be. [For it is writen, that "the Ianglerie of ...

[continues previous] that of manye thinges han they nede that manye thinges han; and

[continues previous] han pitee of hem that han suffred and receyved the thinges that

neither of hem ne mighte do that he wolde. What thing is [continues next]

thanne thilke power, that though men han it, yit they ben agast; [continues next]

[continues previous] thanne thilke power, that though men han it, yit they ben agast;

beseken it and impetren it. And yif men wene nat that hope ne

preyeres ne han no strengthes, by the necessitee of thinges to

Philosophie. 'The thinges thanne,' quod she, 'that, whan men

doon hem, ne han no necessitee that men doon hem, eek tho

the good is: sin ye demen that the fouleste thinges ben youre [continues next]

goodes, thanne submitten ye and putten your-selven under tho [continues next]

[continues previous] the good is: sin ye demen that the fouleste thinges ben youre

power for to han moneye, or for cause of renoun. In thise thinges,

and in swiche othre thinges, is torned alle the entencioun of

nat passen in-to the condicioun of god, he is torned in-to a beest. [continues next]

of alle thinges, thanne is the bitydinge certein of thilke thinges

[continues previous] nat passen in-to the condicioun of god, he is torned in-to a beest.

... tho that conseilleden yow to maken sodeyn werre ne been nat your freendes. Lat us now considere whiche been they, that ye holde so greetly your freendes as to your persone. For al-be-it so that ye be mighty and riche, certes ye ne been nat but allone. For certes, ye ne han no child but a doghter; ne ye ne han bretheren ne cosins germayns, ne noon other neigh kinrede, wherfore that your enemys, for drede, sholde stinte to plede with yow or to destroye your persone. Ye knowen also, that your richesses moten been dispended in diverse parties; and whan that every ... [continues next]

seyn, that I am in a doute of swiche thinges as herbes or trees, that

ne han no felinge sowles, ne no naturel wirkinges servinge to

withoute-forth in-to sowles, and ben empreinted in-to sowles: Text: [continues next]

[continues previous] ... trewely, alle tho that conseilleden yow to maken sodeyn werre ne been nat your freendes. Lat us now considere whiche been they, that ye holde so greetly your freendes as to your persone. For al-be-it so that ye be mighty and riche, certes ye ne been nat but allone. For certes, ye ne han no child but a doghter; ne ye ne han bretheren ne cosins germayns, ne noon other neigh kinrede, wherfore that your enemys, for drede, sholde stinte to plede with yow or to destroye your persone. Ye knowen also, that your richesses moten been dispended in diverse parties; ...

to holden hem? For yif they ben faire of hir owne kinde, what

and to power, so that we demen that thise three thinges ben

al o thing.'

'Certes,' quod I, 'lat us adden it, yif we wolen graunten the

[continues previous] parchemin, so that alle figures mosten first comen fro thinges fro

[continues previous] withoute-forth in-to sowles, and ben empreinted in-to sowles: Text:

'Lo, lo!' quod dame Prudence, 'how lightly is every man enclyned to his owene desyr and to his owene plesaunce! Certes,' quod she, 'the wordes of the phisiciens ne sholde nat han been understonden in this wyse. For certes, wikkednesse is nat contrarie to wikkednesse, ne vengeaunce to vengeaunce, ne wrong to wrong; but they been semblable. And therfore, o vengeaunce is nat warisshed by another vengeaunce, ne o wrong by another wrong; but everich of hem ... [continues next]

blisfulnesse, that alle the kinde of mortal thinges ne descendeth [continues next]

noble of any othre erthely thinges; and ye threste adoun your [continues next]

dignitees benethe the lowest thinges. For yif that al the good of [continues next]

facultee or power of thinges that ben y-knowe? Ne that nis nat [continues next]

That to thy creatour which that thee wroghte, [continues next]

[continues previous] 'Lo, lo!' quod dame Prudence, 'how lightly is every man enclyned to his owene desyr and to his owene plesaunce! Certes,' quod she, 'the wordes of the phisiciens ne sholde nat han been understonden in this wyse. For certes, wikkednesse is nat contrarie to wikkednesse, ne vengeaunce to vengeaunce, ne wrong to wrong; but they been semblable. And therfore, o vengeaunce is nat warisshed by another vengeaunce, ne o wrong by another wrong; but everich of hem encreesceth and aggreggeth other. But certes, the ...

[continues previous] blisfulnesse, that alle the kinde of mortal thinges ne descendeth

[continues previous] noble of any othre erthely thinges; and ye threste adoun your

[continues previous] facultee or power of thinges that ben y-knowe? Ne that nis nat

[continues previous] wrong; for so as every Iugement is the dede or doinge of him

[continues previous] Allas! mankinde, how may it bityde,

[continues previous] That to thy creatour which that thee wroghte,

... lyknesse of the devel, and binimeth the man fro god that is his rightful lord. This Ire is a ful greet plesaunce to the devel; for it is the develes fourneys, that is eschaufed with the fyr of helle. For certes, right so as fyr is more mighty to destroyen erthely thinges than any other element, right so Ire is mighty to destroyen alle spirituel thinges. Loke how that fyr of smale gledes, that been almost dede under asshen, wollen quike agayn whan they been touched with brimstoon; right so Ire wol everemo quiken agayn, whan it is touched by the pryde that is ...

desiren to aparailen your excellent kinde of the lowest thinges; [continues next]

ne ye understonden nat how greet a wrong ye don to your [continues next]

[continues previous] desiren to aparailen your excellent kinde of the lowest thinges;

so as the governour of thinges is good, yif that yveles mowen ben

Boece. 'Nay,' quod I; 'for in ydel and in veyn were al the

effect of craft, yif that alle thinges weren moeved by constreininge;'

awey in any wyse, (for more worthy thing and more digne is

thilke thing that may nat ben taken awey); than sheweth it wel,

that good is thilke thing that is desired of alle, thanne [continues next]

ye moten seken outward youre goodes in foreine and subgit [continues next]

thinges? So is thanne the condicioun of thinges torned up-so-down, [continues next]

and to power, so that we demen that thise three thinges ben

'The thinges thanne,' quod she, 'that ne ben no goodes [continues next]

oon thing thanne ben they goodes, ne comth it hem nat thanne [continues next]

[continues previous] that good is thilke thing that is desired of alle, thanne

they demen that tho thinges ne sholden nat han ben don. For

naught to latter thinges; and sin that these thinges ben thus,

that is to seyn, sin that necessitee nis nat in thinges by the devyne

[continues previous] ye moten seken outward youre goodes in foreine and subgit

[continues previous] 'The thinges thanne,' quod she, 'that ne ben no goodes

[continues previous] oon thing thanne ben they goodes, ne comth it hem nat thanne

... and be nedy and povre. And peraventure Crist hath thee in despit, and hath turned awey fro thee his face and hise eres of misericorde; and also he hath suffred that thou hast been punisshed in the manere that thow hast y-trespassed. Thou hast doon sinne agayn our lord Crist; for certes, the three enemys of mankinde, that is to seyn, the flessh, the feend, and the world, thou hast suffred hem entre in-to thyn herte wilfully by the windowes of thy body, and hast nat defended thy-self suffisantly agayns hir assautes and hir temptaciouns, so that they han wounded thy soule in fyve places; this is to seyn, ... [continues next]

in whiche the effect of alle the dedes of mankinde standeth, that [continues next]

is to seyn, wil and power; and yif that oon of thise two fayleth, [continues next]

which that shrewednesse hath cast out of the condicioun of mankinde, [continues next]

[continues previous] ... peraventure Crist hath thee in despit, and hath turned awey fro thee his face and hise eres of misericorde; and also he hath suffred that thou hast been punisshed in the manere that thow hast y-trespassed. Thou hast doon sinne agayn our lord Crist; for certes, the three enemys of mankinde, that is to seyn, the flessh, the feend, and the world, thou hast suffred hem entre in-to thyn herte wilfully by the windowes of thy body, and hast nat defended thy-self suffisantly agayns hir assautes and hir temptaciouns, so that they han wounded thy soule in fyve places; this is to ...

passeth it in noblesse alle other thinges; and whan it forleteth the [continues next]

knowinge of it-self, than is it brought binethen alle beestes. For-why [continues next]

[continues previous] in whiche the effect of alle the dedes of mankinde standeth, that

[continues previous] which that shrewednesse hath cast out of the condicioun of mankinde,

[continues previous] alle mankinde, that only whan it hath knowinge of it-selve, than [continues next]

[continues previous] passeth it in noblesse alle other thinges; and whan it forleteth the [continues next]

[continues previous] knowinge of it-self, than is it brought binethen alle beestes. For-why [continues next]

in his substaunce as longe as it is oon; and whan it forleteth to

ben oon, it dyeth and perissheth.'

it-self, but it with-holdeth the somme of thinges, and leseth the [continues next]

knowinge, but it knoweth the subiects of alle other knowinges. [continues next]

knowinge, establissheth maner to alle thinges, and it ne oweth [continues next]

[continues previous] alle mankinde, that only whan it hath knowinge of it-selve, than

[continues previous] passeth it in noblesse alle other thinges; and whan it forleteth the

[continues previous] it-self, but it with-holdeth the somme of thinges, and leseth the

[continues previous] knowinge, but it knoweth the subiects of alle other knowinges.

to it-self, than is it singuler. But now, yif thou seyst thus, that

[continues previous] knowinge, establissheth maner to alle thinges, and it ne oweth

... is ful many a man that cryeth "werre! werre!" that woot ful litel what werre amounteth. Werre at his biginning hath so greet an entree and so large, that every wight may entre whan him lyketh, and lightly finde werre. But, certes, what ende that shal ther-of bifalle, it is nat light to knowe. For sothly, whan that werre is ones bigonne, ther is ful many a child unborn of his moder, that shal sterve yong by-cause of that ilke werre, or elles live in sorwe and dye in wrecchednesse. And ther-fore, er that any werre biginne, men moste have greet conseil and greet ... [continues next]

comth to beestes that ne mowen nat moeven hem-self her and

[continues previous] ... cryeth "werre! werre!" that woot ful litel what werre amounteth. Werre at his biginning hath so greet an entree and so large, that every wight may entre whan him lyketh, and lightly finde werre. But, certes, what ende that shal ther-of bifalle, it is nat light to knowe. For sothly, whan that werre is ones bigonne, ther is ful many a child unborn of his moder, that shal sterve yong by-cause of that ilke werre, or elles live in sorwe and dye in wrecchednesse. And ther-fore, er that any werre biginne, men moste have greet conseil and greet deliberacioun.' And whan this ...

Errour and folye confoundeth yow.

that simply is o thing, with-outen any devisioun, the errour

and folye of mankinde departeth and devydeth it, and misledeth

loke the purviaunce ordeininge the thinges that men wenen ben

she bringeth a wight in sorwe? For sin she may nat ben withholden [continues next]

body; it may nat ben douted that, yif that deeth may take awey

yif that any wight loketh wel in his thought the strengthe of that [continues next]

naught; but yif this ne may nat ben don, thanne is it nat possible,

which that the divyne purviaunce, that may nat ben desseived,

hath feled biforn. For yif that they mighten wrythen awey in

comen. For certes, yif that any wight sitteth, it bihoveth by [continues next]

ben eschued. And at the laste, yif that any wight wene a thing [continues next]

certes, they semen to discorden. For thou wenest that, yif that [continues next]

[continues previous] she bringeth a wight in sorwe? For sin she may nat ben withholden

every thing kepeth thilke that is acordinge and propre to him,

right as thinges that ben contraries and enemys corompen hem.

[continues previous] thanne of olde men it was cleped destinee. The whiche thinges,

[continues previous] yif that any wight loketh wel in his thought the strengthe of that

that is destinee. For which it is, that alle thinges that ben put

under destinee ben, certes, subgits to purviaunce, to whiche purviaunce

[continues previous] that the prescience bringe in necessitee of bitydinge to thinges to

[continues previous] comen. For certes, yif that any wight sitteth, it bihoveth by

[continues previous] ben eschued. And at the laste, yif that any wight wene a thing

[continues previous] to ben other weyes thanne it is, it is nat only unscience, but it is

[continues previous] certes, they semen to discorden. For thou wenest that, yif that

[continues previous] thinges ben y-seyn biforn, that necessitee folweth hem; and yif

... the coles of it with asshen, soothly the fyr of it wol lasten al a yeer or more. And right so fareth it of rancour; whan it is ones conceyved in the hertes of som men, certein, it wol lasten peraventure from oon Estre-day unto another Estre-day, and more. But certes, thilke man is ful fer fro the mercy of god al thilke while.

dwellen with no man; certes, thanne is thilke moneye precious

the fulfillinge of nature with superfluitees, certes, thilke thinges [continues next]

may ben thought fouler than swiche preysinge? For thilke folk [continues next]

of alle the thinges that ben to requeren. But certes, thilke that [continues next]

I have shewed that blisfulnesse is thilke same good for which [continues next]

that alle thinges ben doon. Thanne is thilke same good purposed [continues next]

other thing is it but for to wene that thilke thinges that bitidden [continues next]

whylom ben causes of thilke soverein purvyaunce that is in god? [continues next]

[continues previous] the fulfillinge of nature with superfluitees, certes, thilke thinges

[continues previous] that ben preysed falsly, they moten nedes han shame of hir

[continues previous] of alle the thinges that ben to requeren. But certes, thilke that

[continues previous] that alle thinges ben doon. Thanne is thilke same good purposed

[continues previous] other thing is it but for to wene that thilke thinges that bitidden

[continues previous] whylom ben causes of thilke soverein purvyaunce that is in god?

more ententifly thyne eyen to loken the verray goodes. But

natheles the thing that I shal telle thee yit ne sheweth nat lasse to

that wenen that thilke thing that is right good, that it be eek right

that good is thilke thing that is desired of alle, thanne

Ne, though I seye, I nam nat lief to gabbe.

Sey what thou wolt, I shal it never telle

That yeveth hem ful ofte in many a gyse

Hem to refresshe, and drinken if hem leste.

Ful ofte a-day han thise Thebanes two

Whan Prudence hadde herd hir housbonde avanten him of his richesse and of his moneye, dispreisinge the power of hise adversaries, she spak, and seyde in this wyse: 'certes, dere sir, I graunte yow that ye been rich and mighty, and that the richesses been goode to hem that han wel y-geten hem and wel conne usen hem. For right as the body of a man may nat liven with-oute the soule, namore may it live with-outen temporel goodes. And by richesses may a man gete him grete freendes. And therfore seith Pamphilles: "if a net-herdes doghter," seith he, "be riche, she may chesen of a thousand men which she wol take to hir housbonde; for, of a thousand men, oon wol nat forsaken hir ne refusen hir." And this Pamphilles seith also: "if thou be right happy, that is to seyn, if thou be right riche, thou shalt find a greet nombre of felawes and freendes. And if thy fortune change that thou wexe povre, farewel freendshipe and felaweshipe; for thou shalt be allone with-outen any companye, but-if it be the companye of povre folk." And yet seith this Pamphilles moreover: that "they that been thralle and bonde of linage shullen been maad worthy and noble by the richesses." And right so as by richesses ther comen manye goodes, right so by poverte come ther manye harmes and yveles. For greet poverte constreyneth a man to do manye yveles. And therfore clepeth Cassidore poverte "the moder of ruine," that is to seyn, the moder of overthrowinge or fallinge doun. And therfore seith Piers Alfonce: "oon of the gretteste adversitees of this world is whan a free man, by kinde or by burthe, is constreyned by poverte to eten the almesse of his enemy." And the same seith Innocent in oon of hise bokes; he seith: that "sorweful and mishappy is the condicioun of a povre begger; for if he axe nat his mete, he dyeth for hunger; and if he axe, he dyeth for shame; and algates necessitee constreyneth him to axe." And therfore seith Salomon: that "bet it is to dye than for to have swich poverte." And as the same Salomon seith: "bettre it is to dye of bitter deeth than for to liven in swich wyse." By thise resons that I have seid un-to yow, and by manye othere resons that I coude seye, I graunte yow that richesses been goode to hem that geten hem wel, and to hem that wel usen tho richesses. And therfore wol I shewe yow how ye shul have yow, and how ye shul here yow in gaderinge of richesses, and in what manere ye shul usen hem.

... and herberwe, he hath nede of charitable conseil, and visitinge in prisone and in maladie, and sepulture of his dede body. And if thou mayst nat visite the nedeful with thy persone, visite him by thy message and by thy yiftes. Thise been generally almesses or werkes of charitee of hem that han temporel richesses or discrecioun in conseilinge. Of thise werkes shaltow heren at the day of dome.

that proveth it. And yif thou haddest with-drawen and abated in [continues next]

[continues previous] that proveth it. And yif thou haddest with-drawen and abated in

ayein ful bytingly, and seyde: "I hadde wel understonden it, yif

thou haddest holden thy tonge stille." But what is it to thise

Thou woldest on a boke have sworn, [continues next]

[continues previous] But haddest thou knowen him beforn,

[continues previous] Thou woldest on a boke have sworn,

"The povre man, whan he goth by the weye, [continues next]

Bifore the theves he may singe and pleye." [continues next]

[continues previous] Bifore the theves he may singe and pleye."

semeth to ben right cleer and renomed. For certes, it nedeth nat [continues next]

right that shrewes ben punisshed, and it is wikkednesse and [continues next]

which that the divyne purviaunce, that may nat ben desseived,

hath feled biforn. For yif that they mighten wrythen awey in

Thanne is it wel sene, how wrecched is the blisfulnesse of mortal [continues next]

[continues previous] semeth to ben right cleer and renomed. For certes, it nedeth nat

blisfulnesse, thanne is it cleer and certein, that alle good folk ben

[continues previous] rightful veniaunce. But this is open thing and cleer, that it is

[continues previous] right that shrewes ben punisshed, and it is wikkednesse and

That thou hast lorn non of thy children tweye.

... of another persone. And Tullius seith: that "no sorwe ne no drede of deeth, ne no-thing that may falle un-to a man is so muchel agayns nature, as a man to encressen his owene profit to the harm of another man. And though the grete men and the mighty men geten richesses more lightly than thou, yet shaltou nat been ydel ne slow to do thy profit; for thou shalt in alle wyse flee ydelnesse." For Salomon seith: that "ydelnesse techeth a man to do manye yveles." And the same Salomon seith: that "he that travailleth and bisieth him to tilien his land, shal eten breed; ...

... yow to scars, ne to sparinge, ne to fool-large, that is to seyn, over-large a spender. For right as men blamen an avaricious man by-cause of his scarsetee and chincherye, in the same wyse is he to blame that spendeth over largely. And therfore seith Caton: "use," he seith, "thy richesses that thou hast geten in swich a manere, that men have no matere ne cause to calle thee neither wrecche ne chinche; for it is a greet shame to a man to have a povere herte and a riche purs." He seith also: "the goodes that thou hast y-geten, use hem by mesure," that ...

[continues previous] thinges, that neither it dureth perpetuel with hem that every