Comparison of Geoffrey Chaucer Consolatione Philosophie 5 Metre 3 to Geoffrey Chaucer

In this Penitence or Contricion man shal understonde foure thinges, that is to seyn, what is Contricion: and whiche been the causes that moeven a man to Contricion: and how he sholde be contrit: and what Contricion availleth to the soule. Thanne is it thus: that Contricion is the verray sorwe that a man receiveth in his herte for his sinnes, with sad purpos to shryve ...

... take thy neighebores catel agayn his wil, be it by force or by sleighte, be it by met or by mesure. By steling eek of false enditements upon him, and in borwinge of thy neighebores catel, in entente nevere to payen it agayn, and semblable thinges. Espirituel thefte is Sacrilege, that is to seyn, hurtinge of holy thinges, or of thinges sacred to Crist, in two maneres; by reson of the holy place, as chirches or chirche-hawes, for which every vileyns sinne that men doon in swiche places may be cleped sacrilege, or every violence in the semblable places. Also, they that withdrawen falsly the rightes that longen to holy ...

Now comth, how that a man sholde bere him with his wyf; and namely, in two thinges, that is to seyn in suffraunce and reverence, as shewed Crist whan he made first womman. For he ne made hir nat of the heved of Adam, for she sholde nat clayme to greet lordshipe. For ther-as the womman hath the maistrie, she maketh to muche desray; ther neden none ensamples of this. The ...

by the mouth of Plato, this sentence, that is to seyn, that comune

thinges or comunalitees weren blisful, yif they that hadden studied

thinges, that is to seyn, suffisaunce, power, and this othre thinges;

it dwelleth in oo forme by coniunccioun of membres, it is

wel seyn that it is a figure of man-kinde. And yif the parties

loketh the helles,' that is to seyn, in-to lowe thinges of the erthe.

thilke somme and of the heighte of thinges, that is to seyn, soverein

holdeth him ner to thilke centre of thinges, that is to seyn, god.

And yif the thing clyveth to the stedefastnesse of the thoght of god,

thise two soothfast or verray thinges, that is to seyn,

bitwixen the purviaunce of god and free wil, that they ben singuler

But now is this abusion to seyn,

That fallinge of the thinges temporel

Is cause of goddes prescience eternel.

... it hadde been necessarie mo conseillours, and more deliberacioun to parfourne your emprise. Ye han erred also, for ye han nat examined your conseil in the forseyde manere, ne in due manere as the caas requireth. Ye han erred also, for ye han maked no divisioun bitwixe your conseillours; this is to seyn, bitwixen your trewe freendes and your feyned conseillours; ne ye han nat knowe the wil of your trewe freendes olde and wyse; but ye han cast alle hir wordes in an hochepot, and enclyned your herte to the more part and to the gretter nombre; and ther been ye condescended. ... [continues next]

In this Penitence or Contricion man shal understonde foure thinges, that is to seyn, what is Contricion: and whiche been the causes that moeven a man to Contricion: and how he sholde be contrit: and what Contricion availleth to the soule. Thanne is it thus: that Contricion is the verray sorwe that a man receiveth in his herte for his sinnes, with sad purpos to shryve ...

Now comth, how that a man sholde bere him with his wyf; and namely, in two thinges, that is to seyn in suffraunce and reverence, as shewed Crist whan he made first womman. For he ne made hir nat of the heved of Adam, for she sholde nat clayme to greet lordshipe. For ther-as the womman hath the maistrie, she maketh to muche desray; ther neden none ensamples of this. The ...

by the mouth of Plato, this sentence, that is to seyn, that comune

thinges or comunalitees weren blisful, yif they that hadden studied

of richesses, that is to seyn, thy verray freendes.

thinges, that is to seyn, suffisaunce, power, and this othre thinges;

loketh the helles,' that is to seyn, in-to lowe thinges of the erthe. [continues next]

thilke somme and of the heighte of thinges, that is to seyn, soverein [continues next]

oon and of that other, he shal lightly mowen seen, that thise two

thinges ben dyverse. For purviaunce is thilke divyne reson that

holdeth him ner to thilke centre of thinges, that is to seyn, god.

or the alliaunce, of thinges, that is to seyn, the coniunccioun of god [continues next]

been, that alle thinges bityden the whiche that the purviaunce of [continues next]

god hath seyn biforn to comen. For which, yif that god [continues next]

seyn it biforn that is to comen, but rather the contrarye, and that [continues next]

awey thilke only allyaunce bitwixen god and men, that is to seyn, [continues next]

to hopen and to preyen. But by the prys of rightwisnesse and of [continues next]

[And] yet alwey two thinges doon me dyë,

That is to seyn, hir beutee and myn yë.

But now is this abusion to seyn, [continues next]

That fallinge of the thinges temporel [continues next]

Is cause of goddes prescience eternel. [continues next]

[continues previous] ... necessarie mo conseillours, and more deliberacioun to parfourne your emprise. Ye han erred also, for ye han nat examined your conseil in the forseyde manere, ne in due manere as the caas requireth. Ye han erred also, for ye han maked no divisioun bitwixe your conseillours; this is to seyn, bitwixen your trewe freendes and your feyned conseillours; ne ye han nat knowe the wil of your trewe freendes olde and wyse; but ye han cast alle hir wordes in an hochepot, and enclyned your herte to the more part and to the gretter nombre; and ther been ye condescended. And ...

ben nat parfit by the congregacioun of alle goodes; that they [continues next]

ne ben nat weyes ne pathes that bringen men to blisfulnesse, [continues next]

[continues previous] loketh the helles,' that is to seyn, in-to lowe thinges of the erthe.

[continues previous] thilke somme and of the heighte of thinges, that is to seyn, soverein

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

[continues previous] or the alliaunce, of thinges, that is to seyn, the coniunccioun of god

[continues previous] been, that alle thinges bityden the whiche that the purviaunce of

[continues previous] god hath seyn biforn to comen. For which, yif that god

[continues previous] that thing nis nat to comen for that the purviaunce of god hath

[continues previous] awey thilke only allyaunce bitwixen god and men, that is to seyn,

mochel as apertieneth to that, sholden thanne thinges that comen

of free wil ben constreined to bityden by necessitee?'

[continues previous] That fallinge of the thinges temporel

For falling nis nat but an aventure; [continues next]

Ne to be lad with fors un-to the stake [continues next]

... So faren they by wommen. For right as a free bole is y-nough for al a toun, right so is a wikked preest corrupcioun y-nough for al a parisshe, or for al a contree. Thise preestes, as seith the book, ne conne nat the misterie of preesthode to the peple, ne god ne knowe they nat; they ne helde hem nat apayd, as seith the book, of soden flesh that was to hem offred, but they toke by force the flesh that is rawe. Certes, so thise shrewes ne holden hem nat apayed of rosted flesh and sode flesh, with which the peple fedden hem in greet reverence, ...

misledinges to blisfulnesse, ne that they ne mowe nat leden

[continues previous] goodes, whiche that ne mowen nat yeven that they biheten, ne

[continues previous] ben nat parfit by the congregacioun of alle goodes; that they

[continues previous] ne ben nat weyes ne pathes that bringen men to blisfulnesse,

[continues previous] nat that they ben shrewes; but I deneye, and seye simplely and

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

She seide, 'thy sailes comen nat again, [continues next]

Ne to thy word ther nis no fey certein; [continues next]

That she ne thenketh in hir corage. [continues next]

That ther nis compte ne mesure. [continues next]

I nam but deed; ther nis no remedye.'

[continues previous] For falling nis nat but an aventure;

That in this lond men recche of it but smal;

Ther nis no man that may reporten al.

But certeyn, ther nis no comparisoun

torments in stede of wikkede felounes. Of alle whiche thinges

ther nis no wight that may merveylen y-nough, ne compleine,

by adversitees; and of alle thinges ther nis no doute, that

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

And seide, 'wimpel, allas! ther nis no more

But thou shalt fele as wel the blood of me

[continues previous] Ne to thy word ther nis no fey certein;

[continues previous] But ther nis no misaventure

[continues previous] That ther nis compte ne mesure.

[continues previous] 'But how that ever the game go,

Ther nis no more, but here-after sone,

... povre folk, it is nat convenient to were for hir estaat, ne suffisant to bete hir necessitee, to kepe hem fro the distemperance of the firmament. Upon that other syde, to speken of the horrible disordinat scantnesse of clothing, as been thise cutted sloppes or hainselins, that thurgh hir shortnesse ne covere nat the shameful membres of man, to wikked entente. Allas! somme of hem shewen the boce of hir shap, and the horrible swollen membres, that semeth lyk the maladie of hirnia, in the wrappinge of hir hoses; and eek the buttokes of hem faren as it were the hindre part of a she-ape in the fulle of the mone. And more-over, the wrecched swollen membres that they shewe thurgh the degysinge, in departinge of hir hoses in whyt and reed, semeth that half hir shameful privee membres weren flayn. And if so be that they departen hire hoses in othere colours, as is whyt and blak, or whyt and blew, or blak and reed, and so forth; thanne semeth it, as by variance of colour, that half the partie of hir privee membres were corrupt by the fyr of seint Antony, or by cancre, or by other swich meschaunce. Of the hindre part of hir buttokes, it is ful horrible for to see. For certes, in that partie of hir body ther-as they purgen hir stinkinge ordure, that foule partie shewe they to the peple proudly in despyt of ... [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 ... [continues next]

y-moeved by his rody fyr, ne distorbeth nat the colde cercle of [continues next]

of the membres of the body, it ne hath nat al for-yeten [continues next]

[continues previous] ... it is nat convenient to were for hir estaat, ne suffisant to bete hir necessitee, to kepe hem fro the distemperance of the firmament. Upon that other syde, to speken of the horrible disordinat scantnesse of clothing, as been thise cutted sloppes or hainselins, that thurgh hir shortnesse ne covere nat the shameful membres of man, to wikked entente. Allas! somme of hem shewen the boce of hir shap, and the horrible swollen membres, that semeth lyk the maladie of hirnia, in the wrappinge of hir hoses; and eek the buttokes of hem faren as it were the hindre part of a she-ape in the fulle of the mone. And more-over, the wrecched swollen membres that they shewe thurgh the degysinge, in departinge of hir hoses in whyt and reed, semeth that half hir shameful privee membres weren flayn. And if so be that they departen hire hoses in othere colours, as is whyt and blak, or whyt and blew, or blak and reed, and so forth; thanne semeth it, as by variance of colour, that half the partie of hir privee membres were corrupt by the fyr of seint Antony, or by cancre, or by other swich meschaunce. Of the hindre part of hir buttokes, it is ful horrible for to see. For certes, in that partie of hir body ther-as they purgen hir stinkinge ordure, that foule partie shewe they to the peple proudly in despyt ...

[continues previous] ... 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 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 ...

[continues previous] y-moeved by his rody fyr, ne distorbeth nat the colde cercle of

tho doutes by a right lyfly and quik fyr of thought; that is to [continues next]

seyn, by vigour and strengthe of wit. For in this manere men [continues next]

[continues previous] of the membres of the body, it ne hath nat al for-yeten [continues next]

[continues previous] tho doutes by a right lyfly and quik fyr of thought; that is to

[continues previous] seyn, by vigour and strengthe of wit. For in this manere men

seyn, wherfore enchaufeth the thoght of man by so greet desyr to [continues next]

[continues previous] But now, whyl the soule is hid in the cloude and in the derkenesse

[continues previous] seyn, wherfore enchaufeth the thoght of man by so greet desyr to [continues next]

[continues previous] seyn, wherfore enchaufeth the thoght of man by so greet desyr to [continues next]

[continues previous] knowen thilke notificacions that ben y-hid under the covertoures of

biholdeth and seeth the heye thoght, that is to seyn, god, than [continues next]

that hem ne reccheth nat to knowe where thilke goodes ben [continues next]

of his insighte, whyl the soule is in the body, knowe the thinne

subtil knittinges of thinges. But wherfore enchaufeth it so, by so [continues next]

[continues previous] greet love, to finden thilke notes of sooth y-covered; that is to [continues next]

[continues previous] biholdeth and seeth the heye thoght, that is to seyn, god, than

[continues previous] that hem ne reccheth nat to knowe where thilke goodes ben

[continues previous] y-hid whiche that they coveiten, but ploungen hem in erthe

[continues previous] greet love, to finden thilke notes of sooth y-covered; that is to

that blisfulnesse is desired. For-why thilke thing that every man

desireth most over alle thinges, he demeth that it be the sovereyn

uncertain to me.'

'But,' quod she, 'thilke thing that desireth to be and to

good thanne mayst thou descryven right thus: good is thilke

thing that every wight desireth.'

or desireth he; and fleeth thilke thing that he troweth ben to

hem nat, what seketh thilke blinde thoght? What is he that [continues next]

desireth any thing of which he wot right naught? As who seith, [continues next]

who so desireth any thing, nedes, somwhat he knoweth of it; or [continues next]

be false that I ne wot it), right so thilke thing that is conceived by

worthy of merite (as who seith, nay), ther mighte never yit non

thinges, it were for to witen whether that alle thise thinges maken [continues next]

thinges that he wot. And therfore the texte seith thus: but who [continues next]

[continues previous] travaileth to witen thinges y-knowe? And yif that he ne knoweth [continues next]

[continues previous] desireth any thing of which he wot right naught? As who seith,

[continues previous] who so desireth any thing, nedes, somwhat he knoweth of it; or

[continues previous] thinges, it were for to witen whether that alle thise thinges maken

[continues previous] knowe? As who seith, nay; for no man travaileth for to witen [continues next]

[continues previous] travaileth to witen thinges y-knowe? And yif that he ne knoweth [continues next]

that hem ne reccheth nat to knowe where thilke goodes ben [continues next]

And eek, yif that he ne knowe nat why that the hornes of the fulle [continues next]

and affermeth the moevable or wandringe thinges. For yif that

he ne clepede ayein the right goinge of thinges, and yif that he ne [continues next]

[continues previous] knowe? As who seith, nay; for no man travaileth for to witen [continues next]

[continues previous] thinges that he wot. And therfore the texte seith thus: but who

manere knoweth god biforn the thinges to comen, yif they ne be [continues next]

nat certein? For yif that he deme that they ben to comen [continues next]

y-doon — what is thilke prescience that ne comprehendeth no [continues next]

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

necessitee faileth hem, they ne mighten nat ben wist biforn, and [continues next]

and yif tho thinges that ne han no certein bitydinges ben purveyed

facultee or power of thinges that ben y-knowe? Ne that nis nat

[continues previous] that highten echines. But folk suffren hem-self to ben so blinde,

[continues previous] that hem ne reccheth nat to knowe where thilke goodes ben

a-wey, he forleteth to ben mighty, and that is the thing that [continues next]

he most desireth. And right thus may I maken semblable [continues next]

Who-so that seketh sooth by a deep thoght, and coveiteth

nat to ben deceived by no mis-weyes, lat him rollen and trenden

[continues previous] And eek, yif that he ne knowe nat why that the hornes of the fulle

[continues previous] constreinede hem nat eft-sones in-to roundnesses enclynede, the

[continues previous] sooth? Wot it aught thilke thing that it, anguissous, desireth to [continues next]

who so desireth any thing, nedes, somwhat he knoweth of it; or [continues next]

[continues previous] nat certein? For yif that he deme that they ben to comen

[continues previous] seyth, indifferently, that thinges mowen ben doon or elles nat

[continues previous] y-doon — what is thilke prescience that ne comprehendeth no

[continues previous] necessitee faileth hem, they ne mighten nat ben wist biforn, and

thing to bityde, he wot wel that it ne hath no necessitee to bityde. [continues next]

[continues previous] a-wey, he forleteth to ben mighty, and that is the thing that

[continues previous] he most desireth. And right thus may I maken semblable

wene that it were to doute; as who seith, but I wot wel that god [continues next]

[continues previous] sooth? Wot it aught thilke thing that it, anguissous, desireth to [continues next]

[continues previous] knowe? As who seith, nay; for no man travaileth for to witen [continues next]

[continues previous] who so desireth any thing, nedes, somwhat he knoweth of it; or [continues next]

[continues previous] necessitee to be; this is to seyn, that, whan that god knoweth any

[continues previous] thing to bityde, he wot wel that it ne hath no necessitee to bityde.

Or elles coude he shewe wel swich matere, [continues next]

He to the markis seyde as ye shul here. [continues next]

... resteth. This sinne hath manye speces. The firste is dronkenesse, that is the horrible sepulture of mannes resoun; and therfore, whan a man is dronken, he hath lost his resoun; and this is deedly sinne. But soothly, whan that a man is nat wont to strong drinke, and peraventure ne knoweth nat the strengthe of the drinke, or hath feblesse in his heed, or hath travailed, thurgh which he drinketh the more, al be he sodeynly caught with drinke, it is no deedly sinne, but venial. The seconde spece of Glotonye is, that the spirit of a man wexeth al trouble; for dronkenesse bireveth him the discrecioun of ... [continues next]

man ther is in som-what that, unassayed, he ne wot nat; or elles [continues next]

toumbling welefulnesse ledeth, either he woot that it is chaungeable, [continues next]

or elles he woot it nat. And yif he woot it nat, what blisful [continues next]

[continues previous] wene that it were to doute; as who seith, but I wot wel that god

[continues previous] sooth? Wot it aught thilke thing that it, anguissous, desireth to

[continues previous] knowe? As who seith, nay; for no man travaileth for to witen

hem nat, what seketh thilke blinde thoght? What is he that

[continues previous] desireth any thing of which he wot right naught? As who seith,

divynour, that seyde: "Al that I seye," quod he, "either it shal be, [continues next]

or elles it ne shal nat be?" Or elles how mochel is worth the [continues next]

Shulde have hir rest in somwhat, as by kinde, [continues next]

Or elles ne may hir lyf nat long endure, [continues next]

[continues previous] Or elles coude he shewe wel swich matere,

[continues previous] He to the markis seyde as ye shul here.

[continues previous] ... and resteth. This sinne hath manye speces. The firste is dronkenesse, that is the horrible sepulture of mannes resoun; and therfore, whan a man is dronken, he hath lost his resoun; and this is deedly sinne. But soothly, whan that a man is nat wont to strong drinke, and peraventure ne knoweth nat the strengthe of the drinke, or hath feblesse in his heed, or hath travailed, thurgh which he drinketh the more, al be he sodeynly caught with drinke, it is no deedly sinne, but venial. The seconde spece of Glotonye is, that the spirit of a man wexeth al trouble; for ...

or alyaunce that may ben. Who is it that ne seide tho [continues next]

[continues previous] man ther is in som-what that, unassayed, he ne wot nat; or elles

[continues previous] he dredeth that he hath assayed. And adde this also, that every

yit may it nat ben with-holden that it ne goth away whan it wole. [continues next]

ne may nat beneme it thee. And that thou mayst knowe that [continues next]

blisfulnesse ne may nat standen in thinges that ben fortunous [continues next]

[continues previous] toumbling welefulnesse ledeth, either he woot that it is chaungeable,

[continues previous] or elles he woot it nat. And yif he woot it nat, what blisful

shrewes. For contrarious thinges ne ben nat wont to ben [continues next]

thinges by a bonde that may nat ben unbounde. Al be it so that [continues next]

thing that is summitted unto us. But it may nat ben deneyed [continues next]

that thilke good ne is, and that it nis right as welle of alle [continues next]

good is in him. For yif god ne is swich, he ne may nat ben [continues next]

prince of alle thinges; for certes som-thing possessing in it-self [continues next]

nothing nis more worth. For alwey, of alle thinges, the nature [continues next]

of hem ne may nat ben bettre than his biginning; for which [continues next]

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

dredeth thinges that ne oughten nat to ben dred, men shal holden [continues next]

hir eyen so wont to the derknesse of erthely thinges, that they ne [continues next]

may nat liften hem up to the light of cleer sothfastnesse; but [continues next]

the gode governour, atempreth and governeth the world, ne doute [continues next]

thee nat that alle thinges ben doon a-right. [continues next]

ne be nat mutable. And thus ben the thinges ful wel y-governed, [continues next]

is lyke a merveil or a miracle to hem that ne knowen it nat), why that [continues next]

swete thinges ben covenable to some bodies that ben hole, and to [continues next]

they demen that tho thinges ne sholden nat han ben don. For [continues next]

of libertee. For yif so be that god loketh alle thinges biforn, ne [continues next]

god ne may nat ben desseived in no manere, than mot it nedes [continues next]

necessitee slydeth ayein in-to the contrarye partye: ne it ne [continues next]

bihoveth nat, nedes, that thinges bityden that ben purvyed, but [continues next]

thanne, that the bitydinge of the thing y-wist biforn ne may nat [continues next]

thing is to comen? For right as science ne may nat ben medled [continues next]

with falsnesse (as who seyth, that yif I wot a thing, it ne may nat [continues next]

[continues previous] divynour, that seyde: "Al that I seye," quod he, "either it shal be,

[continues previous] or elles it ne shal nat be?" Or elles how mochel is worth the

which that is inestimable, that is to seyn, that it is so greet, that it [continues next]

ne may nat ben ful y-preysed. And this is only the manere, that is [continues next]

that the thinges ne bityden nat that ben y-purveyed to comen? [continues next]

that no-thing ne may ben comprehended by science but certein; [continues next]

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

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

or affecciouns of bodies, as god or his aungeles, ne folwen nat in [continues next]

discerninge thinges obiect fro withoute-forth, but they accomplisshen [continues next]

devyne lookinge, biholdinge alle thinges under him, ne troubleth [continues next]

nat the qualitee of thinges that ben certeinly present to him-ward; [continues next]

Boece. 'What is this to seyn thanne,' quod I, 'that thinges ne [continues next]

[continues previous] Or elles ne may hir lyf nat long endure,

... For soothly, the morwe-tyde is most covenable, a man to seye his preyeres, and for to thinken on god, and for to honoure god, and to yeven almesse to the povre, that first cometh in the name of Crist. Lo! what seith Salomon: 'who-so wolde by the morwe awaken and seke me, he shal finde.' Thanne cometh Necligence, or recchelesnesse, that rekketh of no-thing. And how that ignoraunce be moder of alle harm, certes, Necligence is the norice. Necligence ne doth no fors, whan he shal doon a thing, whether he do it weel or baddely. [continues next]

And sente out of his men wher they might him finde, [continues next]

For to seke Gamelyn under woode-linde, [continues next]

[continues previous] or alyaunce that may ben. Who is it that ne seide tho

[continues previous] yit may it nat ben with-holden that it ne goth away whan it wole.

[continues previous] blisfulnesse ne may nat standen in thinges that ben fortunous

[continues previous] shrewes. For contrarious thinges ne ben nat wont to ben

[continues previous] thinges by a bonde that may nat ben unbounde. Al be it so that

geten him sovereyn blisfulnesse; but that shal he nat finde in [continues next]

tho thinges that I have shewed, that ne mowen nat yeven that [continues next]

[continues previous] thing that is summitted unto us. But it may nat ben deneyed

[continues previous] good is in him. For yif god ne is swich, he ne may nat ben

[continues previous] of hem ne may nat ben bettre than his biginning; for which

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

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

[continues previous] the corage of a lyoun. And yif he be dredful and fleinge, and

[continues previous] dredeth thinges that ne oughten nat to ben dred, men shal holden

[continues previous] may nat liften hem up to the light of cleer sothfastnesse; but

[continues previous] thee nat that alle thinges ben doon a-right.

[continues previous] ne be nat mutable. And thus ben the thinges ful wel y-governed,

[continues previous] is lyke a merveil or a miracle to hem that ne knowen it nat), why that

[continues previous] swete thinges ben covenable to some bodies that ben hole, and to

[continues previous] they demen that tho thinges ne sholden nat han ben don. For

[continues previous] god ne may nat ben desseived in no manere, than mot it nedes

[continues previous] bihoveth nat, nedes, that thinges bityden that ben purvyed, but

[continues previous] thanne, that the bitydinge of the thing y-wist biforn ne may nat

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

[continues previous] thing is to comen? For right as science ne may nat ben medled

[continues previous] ne may nat ben ful y-preysed. And this is only the manere, that is

[continues previous] that the thinges ne bityden nat that ben y-purveyed to comen?

[continues previous] necessitee faileth hem, they ne mighten nat ben wist biforn, and

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

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

[continues previous] or affecciouns of bodies, as god or his aungeles, ne folwen nat in

[continues previous] nat the qualitee of thinges that ben certeinly present to him-ward;

[continues previous] Boece. 'What is this to seyn thanne,' quod I, 'that thinges ne

[continues previous] ben nat necessarie by hir propre nature, so as they comen in alle

[continues previous] ... is most covenable, a man to seye his preyeres, and for to thinken on god, and for to honoure god, and to yeven almesse to the povre, that first cometh in the name of Crist. Lo! what seith Salomon: 'who-so wolde by the morwe awaken and seke me, he shal finde.' Thanne cometh Necligence, or recchelesnesse, that rekketh of no-thing. And how that ignoraunce be moder of alle harm, certes, Necligence is the norice. Necligence ne doth no fors, whan he shal doon a thing, whether he do it weel or baddely.

[continues previous] And sente out of his men wher they might him finde,

[continues previous] geten him sovereyn blisfulnesse; but that shal he nat finde in

[continues previous] tho thinges that I have shewed, that ne mowen nat yeven that

thinges, nathelesse, the lokinge of the devyne purviaunce seeth, [continues next]

in the whiche it comprehendeth thilke same simple forme that

ne may never ben knowen to none of that other; that is to seyn,

iangelinge brid that singeth on the heye braunches, that is to seyn,

in the wode, and after is enclosed in a streyt cage: al-though that

lawes of the heye thonderer, that is to seyn, of god, loke thou and

[continues previous] thinges, nathelesse, the lokinge of the devyne purviaunce seeth,

[continues previous] that alle thinges biholdeth and seeth fro eterne, and ordeineth

greet love, to finden thilke notes of sooth y-covered; that is to

seyn, wherfore enchaufeth the thoght of man by so greet desyr to

mankind nis non, sin that the thoght of god, that seeth alle

necessitee to be; this is to seyn, that, whan that god knoweth any [continues next]

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

singularitees. Thanne, who-so that seeketh soothnesse, he nis in [continues next]

y-seyn biforn, that is to seyn, the grete somme in his minde: so that [continues next]

[continues previous] necessitee to be; this is to seyn, that, whan that god knoweth any

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

[continues previous] y-seyn biforn, that is to seyn, the grete somme in his minde: so that

of his insighte, whyl the soule is in the body, knowe the thinne [continues next]

... povre folk, it is nat convenient to were for hir estaat, ne suffisant to bete hir necessitee, to kepe hem fro the distemperance of the firmament. Upon that other syde, to speken of the horrible disordinat scantnesse of clothing, as been thise cutted sloppes or hainselins, that thurgh hir shortnesse ne covere nat the shameful membres of man, to wikked entente. Allas! somme of hem shewen the boce of hir shap, and the horrible swollen membres, that semeth lyk the maladie of hirnia, in the wrappinge of hir hoses; and eek the buttokes of hem faren as it were the hindre part of a she-ape in the ...

... sinnes. Another estaat is thestaat of grace, in which estaat he is holden to werkes of penitence; and certes, to alle thise thinges is Accidie enemy and contrarie. For he loveth no bisinesse at al. Now certes, this foule sinne Accidie is eek a ful greet enemy to the lyflode of the body; for it ne hath no purveaunce agayn temporel necessitee; for it forsleweth and forsluggeth, and destroyeth alle goodes tem-poreles by reccheleesnesse.

no good in it-self, ne semblaunce of good, it ne may nat wel in [continues next]

For certes the body, bringinge the weighte of foryetinge, ne

hath nat chased out of your thoughte al the cleernesse of your

and overthrowen by the dirke membres of the body, ne

[continues previous] may nat, by fyr of his derked looking, that is to seyn, by the vigour

neither nother habite; for he noot nat al, ne he ne hath nat al [continues next]

that the ordre of causes hath it-self; al-thogh that it ne seme nat [continues next]

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

it mochel, and outrely, and longe; but yit ne hath it nat ben [continues next]

determined ne y-sped fermely and diligently of any of yow. And [continues next]

lokinge, by castinge of his bemes, waiteth and seeth from afer al [continues next]

the body to-gidere, with-oute moevinge of it-self; but the touchinge [continues next]

resoun wel seen that, that it ne may nat biholden in it-self. And [continues next]

passeth it in noblesse alle other thinges; and whan it forleteth the

knowinge of it-self, than is it brought binethen alle beestes. For-why

lynx, so that the lokinge of folk mighte percen thorugh the [continues next]

thinges that with-stonden it, who-so loked thanne in the entrailes [continues next]

[continues previous] that aughte ben desired; for-why thilke thing that with-holdeth

[continues previous] no good in it-self, ne semblaunce of good, it ne may nat wel in

knoweth it to-gidere the somme and the singularitees, that is to [continues next]

seyn, the principles and everich by him-self. [continues next]

[continues previous] foryeten: but yit him remembreth the somme of thinges that he

with-holdeth, and axeth conseil, and retreteth deepliche thinges

[continues previous] that the ordre of causes hath it-self; al-thogh that it ne seme nat

[continues previous] it mochel, and outrely, and longe; but yit ne hath it nat ben

[continues previous] the body to-gidere, with-oute moevinge of it-self; but the touchinge

[continues previous] resoun wel seen that, that it ne may nat biholden in it-self. And

[continues previous] thinges that with-stonden it, who-so loked thanne in the entrailes

[continues previous] knoweth it to-gidere the somme and the singularitees, that is to

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

hete; that is to seyn, alle the poeples in the south. But yit ne [continues next]

mighte nat al his hye power torne the woodnesse of this wikked [continues next]

of the membres of the body, it ne hath nat al for-yeten [continues next]

it mochel, and outrely, and longe; but yit ne hath it nat ben [continues next]

determined ne y-sped fermely and diligently of any of yow. And [continues next]

al-togider; for it ne hath nat the futures that ne ben nat yit, ne it [continues next]

ne hath no lenger the preterits that ben y-doon or y-passed. But [continues next]

First, he that axeth conseil of him-self, certes he moste been with-outen ire, for manye causes. The firste is this: he that hath greet ire and wratthe in him-self, he weneth alwey that he may do thing that he may nat do. And secoundely, he that is irous and wroth, he ne may nat wel deme; and he that ... [continues next]

... to hyden him? Certes, he may nat hyden him; he moste come forth and shewen him.' For certes, as seith seint Ierome: 'the erthe shal casten him out of him, and the see also; and the eyr also, that shal be ful of thonder-clappes and lightninges.' Now sothly, who-so wel remembreth him of thise thinges, I gesse that his sinne shal nat turne him in-to delyt, but to greet sorwe, for drede of the peyne of helle. And therfore seith Iob to god: 'suffre, lord, that I may a whyle biwaille and wepe, er I go with-oute returning to the derke lond, covered with the derknesse of deeth; ...

[continues previous] hete; that is to seyn, alle the poeples in the south. But yit ne

of the holy man." And ofte tyme it bitydeth, that the somme of

thinges that ben to done is taken to governe to gode folk, for that

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

[continues previous] it mochel, and outrely, and longe; but yit ne hath it nat ben

[continues previous] al-togider; for it ne hath nat the futures that ne ben nat yit, ne it

[continues previous] ... of god." And afterward thanne shul ye taken conseil in your-self, and examine wel your thoghtes, of swich thing as yow thinketh that is best for your profit. And thanne shul ye dryve fro your herte three thinges that been contrariouse to good conseil, that is to seyn, ire, coveitise, and hastifnesse.

[continues previous] First, he that axeth conseil of him-self, certes he moste been with-outen ire, for manye causes. The firste is this: he that hath greet ire and wratthe in him-self, he weneth alwey that he may do thing that he may nat do. And secoundely, he that is irous and wroth, he ne may nat wel ...

... hous. And seyden also, that in this caas ye oghten for to werken ful avysely and with greet deliberacioun. And sir, as to the firste point, that toucheth to the keping of your persone; ye shul understonde that he that hath werre shal evermore mekely and devoutly preyen biforn alle thinges, that Iesus Crist of his grete mercy wol han him in his proteccioun, and been his sovereyn helping at his nede. For certes, in this world ther is no wight that may be conseilled ne kept suffisantly withouten the keping of our lord Iesu Crist. To this sentence accordeth the ... [continues next]

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

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

[continues previous] ... warnestore your hous. And seyden also, that in this caas ye oghten for to werken ful avysely and with greet deliberacioun. And sir, as to the firste point, that toucheth to the keping of your persone; ye shul understonde that he that hath werre shal evermore mekely and devoutly preyen biforn alle thinges, that Iesus Crist of his grete mercy wol han him in his proteccioun, and been his sovereyn helping at his nede. For certes, in this world ther is no wight that may be conseilled ne kept suffisantly withouten the keping of our lord Iesu Crist. To this sentence accordeth the prophete David, that seith: "if god ...

... shulle understonde this principally; that whan we doon deedly sinne, it is for noght thanne to rehercen or drawen in-to memorie the gode werkes that we han wroght biforn.' For certes, in the werkinge of the deedly sinne, ther is no trust to no good werk that we han doon biforn; that is to seyn, as for to have therby the lyf perdurable in hevene. But nathelees, the gode werkes quiken agayn, and comen agayn, and helpen, and availlen to have the lyf perdurable in hevene, whan we han contricion. But soothly, the gode werkes that men doon whyl they been in deedly sinne, for-as-muche as they were ...

solitarie exil. But whan the grete weighte, that is to seyn, of

knoweth it to-gidere the somme and the singularitees, that is to

seyn, the principles and everich by him-self.

seyn it biforn that is to comen, but rather the contrarye, and that

[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

dresseth alle thinges to gode; whyl that he hasteth to with-holden [continues next]

the thinges that he hath maked in-to his semblaunce, that is to [continues next]

[continues previous] dresseth alle thinges to gode; whyl that he hasteth to with-holden

[continues previous] the thinges that he hath maked in-to his semblaunce, that is to